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4 AN ENGLISH TRANSLATION OF THE SYRIAC TEXT, 
COPIOUS NOTES, AND INTRODUCTION, 
BY re 
WILLIAM CURETON, M.A. F.R.S. 
CHAPLAIN IN ORDINARY TO HER MAJESTY THE QUEEN. 
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TO HIS ROYAL HIGHNESS THE PRINCE ALBERT 


OF SAXE COBURG AND GOTHA, K.G., 


Chancellor of the University of Cambrivge. 


Sir, 


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


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


I enjoy a very rare and high gratification, such as 





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


I have the honor to be, 
SIR, 
Your Royal Highness’ 


Most obedient and devoted Servant, 


WILLIAM CURETON. 


March 31st, 1849. 





BQ 
1623 
m. AL 


PREFACE. 


Tue discovery of the Ancient Syriac Version of the Epistles of 
St. Ignatius excited so great and general an interest, that the 
whole of the impression of the volume in which I made the 
results of that discovery public was exhausted in the course of 
a very few months, and a new edition called for. ~ I felt, how- 
ever, that something more was due to the subject which I had 
undertaken than merely to exhibit it again in the same form as 
that in which it had appeared at first. Although I was fully 
aware that the very little leisure which I could command must 
necessarily delay the publication for a considerable period, | 
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 Smyrneans. To these I have 
subjoined the rest of the Ignatian Epistles in Greek ; and to all 
of them I have supplied their corresponding ancient Latin ver- 
sions. I have likewise appended to the rest the Three Letters 
attributed to St. Ignatius, of which Latin copies only are known 


oF Fe 
il PREFACE. 


to exist. This furnishes a complete collection of all © © 
Epistles which have ever been assigned to the vencavie 
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 im 
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 mto English, for the use of such as 
may not have studied the Aramaic tongue. 

I have also appended several extracts attributed to St. Fisher 
tius, found among the Ethiopic collection in the British Museum, 
with a Latin translation. These, 1 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 inyestigation 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 oceu- 
pations, to a subject which, from its interest and importance, 


—"" a 








PREFACK. il 


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

Indeed, when I first published my volume in 1845, I felt 
assured that it would not be allowed to pass without censure ; 
and I then resolved to avoid entering into any of the contro- 
versy which I could not but foresee it would create. It was, 
however, received far more favourably than I could venture to 
anticipate. This I can only attribute to the evident convic- 
tion afforded by the facts which it contains. Only one attack, 
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. 
1 


iV PREFACE. 


tempted to decry the work, by representing the Syriac version 
of the Ignatian Epistles as the production of an Eutychian 
heretic. I felt, therefore, that it was due to the late Arch- 
bishop of Canterbury to abandon the resolution which I had 
formed, and to shew that the Reviewer was mistaken mn repre- 
senting, as “a miserable epitome by an Hutychian heretic,” 
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.¢ How far I have succeeded in 
my own Reply} I must leave to others to determine.§ 





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

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

t “Vindicie Ignatiane, or The Genuine Writings of St. Pe as eXx- 
hibited in the Ancient Syriac Version, vindicated from the Charge of 
Heresy.” 8vo. London. Rivingtons. m pccc xtyt. 

§ I may perhaps venture to quote here the opinion of some writer 
apparently unbiassed, and certainly unknown to me, on this head. “ Diese 
Anklage ist nun offenbar der Art, dass, gelange es, damit durchzudringen, 
es bei der hohen Geltung, welche stricte Orthodoxie in England noch 
jetzt inner- wie ausserhalb der Kirche hat, um den Credit der Ueber- 
setzung wenigstens im Lande ihres Erscheinens geschehen sein wurde. 
Nun scheint es zwar nicht, als ob diess gelungen sei, da nach einer Ankun- 
digung am Schlusse des vorliegenden Schriftchens die ganze Auflage des 
angeklagten Werkes bereits vergriffen ist. Indessen kann man es Hrn. 
Cureton keineswegs verargen, wenn er sein Moglichstes thut, um diese 
Anklage als vollig unbegrundet darzustellen. Es ist ihm diess unseres 


Erachtens auch nicht missgluckt, denn er hat, wo nicht die Gite seiner - 


eigenen Sache, doch sicherlich die Schwache des Gegners dargethan und 
ihm den Stachel genommen. Schritt fir Schritt folgt er dessen Erérterun- 
gen und deckt scine Ungenauigkeiten, Missverstandnisse, Uebereilungen, 
Selbstwiderspruche und Verdrehungen, kurz alle die absichtlichen Kunst- 
griffe oder unbewussten Fehler einer von einseitigen Vorurtheilen geleiteten 


Polemik 








PREFACE, v 


- In 1847 Dr. Hefele, one of the Professors at Tiibingen, 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 swords, extracted from the Prolegomena, 
“ Curetonus nobis persuadere conatur, versionem illam Syriacam 
genuino textui Ignatiano accuratissime respondere, et omnia, 
qu in nostro Greco textu plura inveniuntur, ab aliis addita 
esse et introducta. Tantum vero abest, ut ei adstipulemur, ut 
versionem Syriacam non nisi epitomen Ignatianarum epistola- 
rum a monacho quodam Syriaco in proprios usus pios confectam 
(cfr. infra, p. 156, not. 1)*, reputare possimus ; presertim cum 
iidem codices a Tattamo detecti et alia plura excerpta ex epistolis 
Ignatianis, necnon alios libellos asceticos, ut Curetonus ipse fate- 
tur, contineant. Praterea seepius inde ex eo, quod nexus sen- 
tentiarum in versione Syriaca minus est arctus, apparet, mona- 


ee 


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

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


v1 PREFACE. 


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

It is quite obvious that Dr. Hefele’s knowledge on the Igna- 
tian question is too imperfect to allow his voice to have much 
weight upon this subject. In his first edition of the works of 
the Apostolic Fathers, which was published in 1839, he has stated 
that Daillé made an attack upon Bishop Pearson’s celebrated 
Vindicie+ ; while the truth of the case is exactly the contrary. 
Bishop Pearson made the attack in his Vindicize, which was not 
published till six years after Daillé’s work had appeared ; the 
one bearing the date of 1666, and the other of 1672. More- 
over, Daillé had in the meanwhile paid the last debt to nature, 
having expired on the 15th of April 1670.{ 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 Vindicie. In the 





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

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

| See Abregé de sa Vie, by his son, prefixed to Les deux derniers Ser- 
mons de M” Daillé, prononcez ad Charenton le jour de Pasques, sixieme 
Avril 1670, et le Jeudy suivant. 8vo. Geneve. MpcLxx1. p. 76. 





9 
| 





PREFACE, vii 


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

He also mentions Larroque among those who had replied 
to the learned Prelate’s Vindiciw ; but it is evident that he 
could not have read his work at all, or he would not have fallen 
into the error above stated respecting Daillé. Indeed, he 
appears never even to have seen it ; for not only has Larroque 
dedicated his book to Daillé’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 : 
“ Tonatianz eruditissimi Pearsonii vindiciz a quibus nostras 
inchoamus observationes, nihil aliud sunt proprié quam ex- 
ceptiones ad Dallei argumenta.” In his Notes on the Epistle 
to Polycarp Dr. Hefele classes éyéua 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 





* 6¢ 
Ignatius compluribus utitur vocabulis Latinis, ex re aaa desumptis, a 


Grecis quoque usu receptis : ower ta, decéptwp, dewoota, akkentTa. Edit. ii. 
p. 241. 


Vlil PREFACE. 


Theology in the University of Oxford, which he has been so 
deservedly and honourably called to fill, will necessarily give 
weight to any thing which he has sanctioned by publishing, 
I have felt that I am no longer at liberty to consult solely my 
own feelings in this matter, but that it is due to the cause 
which I have undertaken not to allow these remarks to pass 
altogether unnoticed. 

Professor Hefele therefore observes, “that so far from 
agreeing with me that the passages which the Syriac does not 
acknowledge have been interpolated into the Greek, he can 
only consider the Syriac Version as an Epitome made by some 
Syrian monk for his own pious use ; and especially so, since the 
same manuscripts discovered by Dr. Tattam contain several 
other extracts from the Ignatian Epistles, and also other ascetic 
works, as I myself admit. Moreover, it appears, from the fact 
of the connection of the sentences in the Syriac being less 
close, that the monk did not so much act the part of a translator 
as of an epitomizer.” | 

It is quite certain that the copies of the Syriac Version were 
found in a monastery ; and it is extremely probable that they 
were transcribed by monks, as almost all works of every kind were 
during the ages in which those copies must have been written : 
but this does not at all prove that the translation was made by 
a monk, any more than it would prove that the Syriac Version 
of the writings of Chrysostom, Basil, Gregory of Nazianzum, 
Cyril of Alexandria, &c., which are also found in considerable 
numbers in the same monastery, was the work of a monk. 
Some of them, I know, were certainly not translated by monks ; 
and I have no evidence to prove that any of them were. 

The Syriac Version having been discovered in a monastery 
with several ascetic treatises cannot shew it to be the work 
of a monk ; otherwise, if that reasoning were correct, not only 
would the translations of the writings of the great Fathers of 
the Church which I have just specified appear to be monkish, 


PREFACE. ix 


but also the Treatises of Aristotle and Galen, which have been 
found in the same company in the same monastery. More- 
over, although the copies of the Syriac Version of the Epistles 
of Ignatius were discovered in the Nitrian convent, in the pos- 
session of monks, there is no reason whatever to conclude that 
any of them were written there: one of them, we know, was 
procured in the neighbourhood of Bagdad, and deposited in 
this convent more than nine hundred years ago. 

Is there, therefore, any thing in the Three Epistles them- 
} selves which would tend to shew that, in their present form, 





they are an epitome of monkish and ascetic origin 4 The 
Epistle to the Romans consists almost entirely of arguments, 
which Ignatius urges upon those to whom he was writing, in 
order to induce them to refrain from making any effort to re- 
v verse the decree of Trajan, and to save him from the death to 
which he was condemned. Now it is a well-known fact that 
monasticism and asceticism, in their simplest and purest form, 
chiefly derived their origin from the desire which some converts 
to Christianity felt to avoid persecution, and consequent martyr- 
dom, for the profession of their faith, by retiring to those wild 
and sequestered spots, where they might escape the observation 
of their Pagan persecutors. Moreover, I am not aware that in 
any subsequent ages such an earnest desire for the crown of 
martyrdom, as that evinced by Ignatius in the Epistle to the 
Romans, has ever been considered so peculiarly appropriate to 
the aspirations of monkish asceticism, that we should reason- 
ably expect a Syrian monk to retain this Epistle for his own 
“pious use,” in preference to any of the others which he has 
rejected. Nor would it, indeed, have been a very pious act to 
mutilate in so unsparing a manner the only few remains of so 
great and holy a man as Ignatius, the disciple and companion 
of the Apostles. | 

The Epistle to the Ephesians, contains an acknowledgment 
on the part of Ignatius for the kind attentions which they had 


ee id 


xX PREFACE. 


shewn to him, an exhortation to them to imitate the good 
example of their Bishop, and advice how they should comport 
themselves towards their opposers, in returning kindness for 
injuries, and meekness for railing. The Epistle to Polycarp 
also gives further advice as to relative duties im 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 Kutychian for heretical 
purposes ; the other considers it as an abridgement adapted by 
some religious monk to his own “pious use.” Both of these 
learned men cannot surely be right. It does not contain all 
that they wish ; and they therefore agree at least in concluding 
that it must be an epitome. Neither of them, however, appears 
to have been sufficiently acute and ingenious to discover and 
state the reason why this epitomizer, whoever he might have 





' 


PREFACE. x! 


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

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

2 


xi PREFACE. 


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

The last ground for considering the Syriac Version an 
epitome, and, indeed, the only one which. has any pretence to 
be considered of weight, is the assertion, that after the pas- 
sages rejected by the Syriac are removed, the tenor of the 
Epistles is broken, and the several sentences do not closely and 
naturally follow each other. This is, however, only a matter 
of opinion; and others take a very different view of. it 
from the learned Professor, who has adduced no. stronger 
argument in confirmation of his own view of the subject than 
several bare assertions, such as the following : “Syrus omisit— 
melius vero coheret,” p. 162. “ Arctius vero—coherent,’ dbid: 
“ Posteriora hac 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 
his own observations. 

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





| 
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[ 
, 


| 
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PREFACE. xii 


mus CnristiaAnus Car. Jos. Bunsen, Borussiv Regis legatus, vir 
nullo doctrine genere non excultus, 

Kgo quidem, ut quod sentio dicam, non sum is qui pro 
Recensionis brevioris integritate ita propugnem, ut nullas 
sententias perplexas, corruptas, interpolatas habere contendam. 
Neque tamen video cur a Textu ad quem defendendum Pear- 
sonius Vindicias suas conscripsit illico ad eum a Curetono 
editum nosmet recipiamus necesse sit. Monachus enim Syrus, 
uti monet Hefelius, non tam interpretis partes egisse videtur 
quam epitomen in usus pios confecisse. Ht 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 Vindicize, 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. 
Tts 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, woulda be as preposterous as to neglect 


X1V PREFACE, 


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

Whenever the means of forming our opinions and judgment 
are equal, [ 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 Vindicie, And if the answers 
which he has given with great learning, skill, and plausibility, 
to one specific objection were placed in contrast and juxta- 
position with those which he has applied with not less inge- 
nuity to other specific objections, it will be seen that many of 
the arguments which he advances, to say the least, very much 
weaken, if they do not nullify, one another.* 


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

nent 


a 


a ae 


PREFACE, XV 


Of the two Recensions of Epistles attributed to Ignatius, 
which are now presented to us for our decision and choice, 
even had we no better grounds for the preference, we should 
surely act wisely not to select that which we know to contain 
involved, corrupt, and interpolated passages, rather than the 
other, which is free from such grave objections. The latter, 
even if it were not entire, would not mislead us, but conduct 
us truly so far as it goes; but the former, by causing us to 
take falsehood for truth, may turn us from the right path 
into the intricacies and difficulties of error, But when the 
grounds for rejecting as spurious all the rest of the Ignatian 
Epistles, except the Three in the form in which they are found 
in the Syriac Version, are so very strong and cogent, as I 


believe I have proved them to be, it becomes our duty imme- 


diately and at once to reject that which is false, however 
agreeable the testimony which it may seem to bear, or the 
conclusions to which it may appear to lead, may be to our own 
views and our own wishes. Christ came into the world to 
bear witness to the truth: our highest moral obligation is to 
fulfil those commands of charity and virtue which he has given 
us; our highest intellectual duty is to seek for the truth 
simply and honestly, and when we are convinced that we have 
found it, to embrace it at all temporal hazards. 

No one can be more sincerely and warmly deyoted 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, after having perused the 
Vindicie, had expressed to him his opinion that it was a “ very unsatisfac- 
tory work.” 


Xvi PREFACE, . 


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

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


* Die Ignatianischen Briefe und ihr neuester Kritiker. Hine Streit- 
schrift gegen Herrn Bunsen. 8vo. Tubingen, 1848. 








PREFACE, xvii 


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

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


* He concludes his argument on this head with these words: “Ich 
glaube nur, man kann demselben Betriger 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, sondern sie, was freilich arg genug 
ist, sogar selbst geschrieben hat!” p.74. 





































Squil sid 40 Be oil wit “an bo ie 'y 
-oiutO 04, fvcice (IRPHOOSIE ‘oiFo) solos dd ii: fst | if e 


oil od wweHs fe at estonia oth oals vod Ep t 9761 ; 
sang! a, hobaofts oomtobiro, add Doilgga: hait'e cde 
nogailiT aft fo esinoadd ansot sgh onl. fora 

od} moc owed i Juocurgss sabe Pee. : 
divtot iaoeory tiods at tow eobtaigA oot 
amiga oils soit onroo oved Ile strat cout his 
eit to noiindilos aolqinos sont 6 6e preity 

it ot “hoilqque wavs hel f dour” tt 
2 tarot to toveisdw ogbélromd (as fed Pe 
of es onset botant 6 dedi sods sie 
tiodd. si Aoliviqh oomdT ozo} “aeowiod 46m 
ait vd jiro. hataiog bus 902 apw yeast me HY 


agitsis9 ows yltson noitzerp satismgl offt 0? ti 3 aa 
diqeb odi heyory bas ber rosaih Bis 7 soit? a Sait ie , Bae 7 
tiods Yo Yiotijouy das ooitay;, ody bas” Jima” eae 

Peay 42 . = 
-saildo x vim ormusloy eidt t0 dag toilions ti. (ee fe ; ; 
maid i bes Aaoll ‘bicthotl Yo ‘ohio paler? mie | 5 
I om ot bowhaot yibaid oved yout bid’ A 


efi tontholvondos trodiiw 226 “of fyi 
ont to slimtinodt ols oat tot ‘galtnexe ar 
old to dx} oaity® oli doidw Yo ged 

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CMS RAF gy OT 
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ps 9i2 sy told tdoin agtotith mono} ied oiled 39 § wb teriblis mbiade 
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PN DA 








INTRODUCTION. 


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


Exacrty three centuries and a half intervened between the time when 
Three Epistles in Latin® attributed to St. Ignatius first-issued from 
the press, and the publication, in 1845, of Three Letters in Syriac, bear- 
ing the name of the same Apostolic writer.- 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 


— ee 





* Orlandi speaks of an edition of sia Epistles published seventeen years earlier. 
**S. lenatius Martyr Episcopus Antiochenus, A.D. 71 florebat. Epistole ejus Sex. 
Colonize 1478.” See Origine e Progressi della stampa o sia dell’ Arte Impressoria e 
notizie dell’ opere stampate dail’ anno m.ccce.tvu. sino all’ anno mp. Bologna, 
1722, 4to. p. 349. Maittaire copies from Orlandi. See Annall. Typograph. tom. v. 
par. i. p.515. Fabricius speaks of three Epistles only bearing that date. ‘ Latina 
trium Epistolarum, 1. ad Mariam Virginem, et 2 ac 3 ad Johannem Apost. Colon. 
1478.” See Bibliotheca Greca, vol. v. p.42. Harles has the following note upon this 
passage of Fabricius: ‘‘ Hane editionem Colon. Maittaire A. T. in ind. ex Orlando, 
p- 349, memorat; sed dubia esse videtur et cl. Panzerus ejus mentionem omisit. 
Vol. vii. p. 40.” None of the writers who have discussed the subject of the Ignatian 
Epistles in the seventeenth century seem ever to have referred to or mentioned any 
edition previous to that of 1495; and it appears, therefore, most probable that no 
such edition existed. 


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

a 


il INTRODUCTION. 


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

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


These Epistles were reprinted several times in the interval extending 
to the year 1529.|| 


In 1536 Symphorianus Champerius (Champier) published an edition of 


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

+ Dionysii Celestis hierarchia. Ecclesiastica hierarchia. Divina nomina. Mys- 
tica theologia. Undecim Epistole. Ignatii Undecim epistole. Polycarpi Epistola 
una. 4to. The preface of J. Faber Stapulensis to the Ignatian Epistles commences 
on fol. 103, b., and the Epistles themselves on fol. 104, b. At the end of the volume 
is the following colophon :—‘t Operum Beatissimi Dionysii et Undecim Epistolarum 
divini Ignatii Antiochensis ecclesie Episcopi, et unius beati Polycarpi Smyrneorum 
antistitis: discipulorum sanctorum Apostolorum, et martyrum Ihesu salvatoris 
mundi felicissimorum: ad ipsius ihesu salvatoris, sapientie sapientium, et regis 
martyrum omnium honorem finis. In alma Parhisiorum schola per Joannem 
Higmanum et Wolfgangum Hopylium artis formularie socios. Anno ab incarna- 
tione ejusdem domini nostri Jhesu Christi 1498 die sexta Februari.” 

t See Mart. Mestreus’ Note, pp. 18, 90. 

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

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








INTRODUCTION, iil 


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.+ They were edited by Valentinus Paceus, whose real name 
was Hartung Frid, from a manuscript in the Library of Augsburg. He 
gives no description of the condition or probable date of the manuscript. 

The Twelve Epistles contained in this edition are arranged in the 
following order:—1. Ilpo¢ Maplav KaocooBonitny, 2. mpog TpadAy- 
gious, 3. mpdg Mayvnotous, 4. mpds Tovs ev Tapa, 5. mpos DiAinmya ious, 
6. mpds DiAadeAHets, 7. meds Suupvaious, 8. mpods NoAvKapmov, 9. mpos 
‘Avtioxels, 10. mods ’Hpwva, 11. mpdg "Edeoious, 12. mpos  Pwpatous. 

From this William Morel printed two editions at Paris; one in 1555, 
the other in 1562. He also published a new Latin translation of 
these Epistles in 1558.6 

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


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

+t TOY MAKAPIOY, EN TOIT ATIOIS, IEPOMAPTYPOZ ITNATIOY, os Kat OEO- 
POPOS, APXIENIZKONMOY OEOYMOAEQE ANTIOXEIAS, dravra. 7h érmedetg wal 7H 
orovd) OYAAENTINOY TOY EIPHNAIOY. otk dvev mpovopias, kal Tov TPOTEPNMATOS. 
Beati inter Sancros Curisti pEFuNcTOs, HiproMArtyRis JGNATIL: CUI ETIAM 
NOMEN THEoPHORO: ARcHiEPIscori divine civitatis Antioche?e, opuscula, que qui- 
dem extant, omnia, idque, certé in originali, qua ab ipso primtm perscripta sunt, lin- 
gua Grea, cura et opera VALENTINI Pacer. Cum privilegio Magistratus utriusque 
summi, ne quis nostra, invitis aut clam nobis usurpet, néve faleem in messem mittat 
alienam, Ne quis dicat sibi non predictum, caveto. 4to. At the end is the following 
colophon >—ETYIIQOH EN ATAITTIA NAPA ZSEBAAAQ TQ MAHP, MHNI patpaxzn- 
plavi, Ere S€ awd Tis TOD XpicTod yevyyrews XiALOTTO TEVTAKOTLOTTO TevTHKOTTO EPdOMw. 

4 TOY EN ATIOIS IEPOMAPTYPOS ITNATIOY apyiewicxdrov’ Avrioyetas, €TIsTO- 
Aat. Sanct: Martyris Ienatu Antiocu1# archiepiscopi, Epistole. BactAct 
T aya0® KpatepO 7 aixun7g. Parists, M.pD.tviut. Apud Guil. Morelium, in Grecis 
typographum Regium. 12mo. The edition of 1562 exactly agrees with this in size, 
type, and pagination. There is some variation in the notes; and the title-page is 
printed in Roman letters instead of Italics. 

§ Sanerr Marrtynis Ienatu, AntTiocu1# Ancutzpiscori, Epistole.: De Grecis 
in Latinas denuo converse. Parisiis, m.p.tvut. Apud Guil. Morelium, in Grecis 
typographum Regium. Privitecio Reeis. 12mo. 

a2 








1V INTRODUCTION. 


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

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 
Meestrzeus, in the notes to his edition {, entered slightly upon an exami- 
nation of the grounds of the pretensions of the Epistles to be considered 
as authentic. ‘The Three Epistles, of which Latin copies only were 
found, he thought would be more safely classed among Apocryphal 
writings ; both because there were no copies of them existing in Greek, 
and because no mention had been made of them by any ancient writer 
before the time of St. Bernard. Of the Twelve in Greek he received Nine 
as genuine, on the authority of the testimony borne to them by Eccle- 
siastical writers—namely, the four cited by Theodoretus, which are in- 
cluded in the seven enumerated by Eusebius, the Epistle to the Antio- 
chians, cited by Johannes Damascenus, and that to the Philippians, 


* TOY ATIOY IEPOMAPTYPOS ITNATIOY APXIEINSKONOY GEOMOAEOQS 
ANTIOXEIAS, ENMISTOAAI AQAEKA. Ienatit Brartissimt MArtyris, pr ARrcat- 
EPiscopl ANTIOCHENI, Epistona Duoprecim. Jnterprete Ioanne Brunnero Tigurino. 
Per Anpreum Gesnerum. F. m.p.ux. fol. This edition is comprised in a col- 
lection, called, ‘‘ Theologorum Aliquot Grecorum veterum orthodoxorum libri 
Greci et iidem Latinitate donati: quorum plerumque partim Latiné, partim Greece 
antehac non sunt editi.” In the preface to the volume, which is dated 1559, the 
editor writes: “Ignatium verd cum ille Latine tantum ediderit ego Grecum ex- 
emplar manuscriptum nactus ex bibliotheca CL.V. pie memorize D. Gaspari a Nyd- 
prugck existimavi neque Henrico Petri molestum, studiosis autem plerisque gratum 
fore, si ea que hactenus Latiné tantum circumferebantur, Grecé simul et Latine a 
me fuissent edita, preesertim denuo nuper translata, et id cum rerum Indice copio- 
sissimo.” p. 4. 

+ D. Ienaru Arcutiepiscori Antiochie, et Martyris Epistole, prorsus Apostolice : 
Hieronymo Vairlenio Syluio interprete, cum breuiss. in easdem scholiis. Antverpie, 
Ex officina Christophori Plantini, Prototypographi Regii. ANNo m.p.Lxxm. 12mo. 
It is printed in the same size as a companion to the following edition. 

TOY EN ATIOIS IEPOMAPTYPOS ITNATIOY APXIEDIZKOMOY ANTIOXEIAS, 
EMMZTOAAL Sanotr Martryris Ienaru, Anriocar# ArRcuirpiscopi, Episroum. 
Antverpiz, Ex officina Christophori Plantini, m.p.txx11. On the last leaf it is said 
to have been printed a year later. ‘* Antverpize excudebat Christophorus Plantinus 
Prototypographus Regius, Anno mM.p.LXxuI.” 

t TOY EN ATIOIS IEPOMAPTYPOS IPNATIOY, APXIEIIISKOIOY ’Avtioyetas 
Emorodat. Sanctt Marrtyris Ienatit, ANtiocH1# Archiepiscopi Epistole. Mune 
demim, cum Latina interpretatione é regione Grecis apposita, in lucem edite, recog- 
nite, et Notis illustrate. Per Martiatem Masrraum, Doctorem Theologum. 
Panisus, apund Marcum Orry, via lacoba, ad insigne Leonis salientis. M.ne.vut. 
12mo. 


———— ee Sl ee 


INTRODUCTION, Vv 


which he supposed to be the Letter alluded to in the Epistle of Polyearp. 
The remaining Three, to Hero the Deacon, to the ‘Tarsians, and to 
Maria Cassobolita, although not mentioned by Lusebius, he felt con- 
strained to admit with the rest, on account of the conformity of the style, 
and because 'T'welve 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 
: 


we ~ 222 


* “(Quod attinet ad duas priores epistolas ejusdem ad B. loannem Evangelistam, 
aliasque duas sequentes ; alteram Ignatii ad Mariam Deiparam, et alteram Mariw ad 
Ignatium: tametsi eas, ut germanas, vindicari sciamus a pluribus recentioribus,—— 
cum tamer Grece nunquam conscript repertw fuerint, nec illarum ullus vete- 
rum patrum ad Bernardum usque meminerit ; tutius meo judicio fuerit, easdem in 
commentationum apocrypharum numero collocare, 

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

Quod autem ad earundem literarum numerum spectat atque seriem, Theodoretus 
Cyrensis e quatuor tantum piam EKcclesiz doctrinam in dialogis supra citatis con- 
firmat, ex epistolis nimirum ad Romanos, ad Ephesios et Trallianos dialogo 1, et 
ex epistola ad Smyrneos dialo. 2. et 3. Ruffinus dum lib. histor. Eccles. 3. cap. 
pridem cit. literas Ignatii Apostolicas refert, quatuor superioribus alias duas, illas 
scilicet, quae ad Magnesianos et Polycarpum script fuerunt, adjicit. Hieronymus 
in Catalogo preter has sex antedictas septimam ad Philadelphenos, non secus ac 
Sophronius ejus interpres, Eusebius atque Nicephorus locis nuper citatis commento- 
rant. Damascenus 0:«}v quandam ejusdem martyris sententiam ex epistola ad 
Antiochenos lib. i, Parall. c.21. mutuatur: et Polycarpus ipse vir Apostolicus ex- 
pressum illius que ad Philippenses legitur, in suis ad illos literis reddit testimonium, 
E quibus certé apte inter se compositis Patrum assertionibus, novem nobis é duodecim 
indubitatw fidei (si veteribus credamus) constant Ignatii epistole: ad Trallianos 
videlicet, ad Magnesianos, ad Philippenses, ad Philadelphenos, ad Smyrnenses, ad 
Polycarpum, ad Antiochenos, ad Ephesios, et demum ad Romanos. 

Ex prelibato igitur Ignatii epistolarum numero, tres consequuntur, ad Heronem 
scilicet, ad T'arsenses, ad Mariam Cassoboliten, que magis in dubium videntur posse 
revocari, eo quod illarum antiquissimi Ecclesie scriptores nullam fecerunt mentio- 
nem. Verum preter id quod sapientissime Baronius tomo 2. Annalium, cum de 
hisce literis dissereret, observavit: illas videlicet in unum corpus initio simul non 
fuisse redactas, sed singillatim Asiaticarum Ecclesiarum solicitudine, prout in Epistola 
Polycarpi ad Philippenses supra citata videre licet: tres ille duplici potissimum 
de causa, ad Ignatium auctorem referri debent. Una est, quod mira styli conformitas 
et sententiarum similitudo in his tribus cum novem reliquis reperiatur, prout pla- 
nius atque perspectius animadverteret, quisquis illas invicem xa? tapaAA#Aws contu- 
lerit. Altera verd que illas Ignatio vindicat ratio est, quod Simeon Metaphrastes 
auctor antiquus duodecim epistolarum tandem in vita illius meminerit totidemque 
preterea vetus Ignatii interpres, quem ipso Adone antiquiorem infra declarabimus, 
é Greco in Latinum commutarit.——Ex tot igitur tamque gravibus patrum antiquo- 
rum auctoritatibus, rationumque momentis, satis liquidd constare potest: has esse 
germanas et veré aureas Ignatii epistolas, que licet ab hereticis et a Greculis pos- 

terioribus, 


vl INTRODUCTION. 


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

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

Nicolaus Vedelius (Vede/), 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 interpolate et depravate fuerint, ut potissimum in epistola ad 
Philadelphenses videre licet,” &c. See Note ad Epistolas 8. Ignatii, eodem Martial 
Mestreo auctore. Paris. 1608, pp. 15—21. 

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

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

+ De Scriptoribus Ecclesiasticis Liber unus; Rome. m.pe.xn1. ‘* Unum hoc loco 
admonendum videtur, non esse magnam fidem habendam codicibus Grecis, qui nunc 
extant, quando discrepant 4 Latinis: seepe enim emendatiores inveniuntur codices 
Latini quam Greci.” p. 36. 

t TA TOY ATIOY ITNATIOY MAPTYPOS EIISKOMOY ANTIOXEIAS Evpioxdueva 
adravra. §. lanati Episcopr Anriocnent et Martyris que extant omnia, in duos 
libros distincta, QuoruM PRIOR conTiNer Epistolas genuinas, alter supposititias. 
Cum xu. Ewercitationibus in eundem Ignatium pro antiquitate Catholica adversus 

Baronium 








INTRODUCTION, vil 


into two classes, one of which he considered to be genuine, and the 
other spurious. ‘To the former he assigned the seven Epistles — 

1. To the 7'rallians, 2. Magnesians, 5. Philadelphians, 4. Smyrneans, 
5. Polycarp, 6. Ephesians, 7. Romans, which had been enumerated by 
Eusebius; to the latter he attributed the remaining five which had not 
been mentioned by him in his Ecclesiastical History. The Three Latin 
Epistles he passed over, as being too manifestly spurious to need any 
notice. Besides this division into classes, he also marked several pas- 
sages which he considered to be interpolated, even in the Epistles 
which he received as genuine. ‘The Latin version of Vairlenius, as 
corrected by Mestraeus, 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 L.xercitationes, in which 
the authority of these Epistles is turned against the tenets of the 
Romish Church. 

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


plicit. Geneve, M.pe.xxut. 4to. 
* See Archbp. Usher’s Dissertation, p. xv. 


Vill INTRODUCTION. 


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

In these copies the Epistle to the Philippians was omitted; and the 
arrangement of the rest differed from that of the Greek and Latin editions 
previously made public. They were exhibited in the following order :— 
1. ad Smyrnenses, 2. ad Polycarpum, 3. ad Ephesios, 4, ad Magne- 
sios, 5. ad Philadelphicos, 6. ad Trallesios, 8. Marie, proselyte Chas- 
saobolorum, ad Jgnatium, 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 of Vedelius, he rejected as fictitious all 
those Letters which had neither been mentioned by Jerome or Eu- 
sebius, nor cited, in his Dialogues, by Theodoretus. Moreover, having 
observed that the style and manner of the Epistle to Polycarp varied con- 
siderably from the rest which he was induced to receive as genuine, he 
was led to reject this also as spurious ; and in doing so he believed that 
he was supported by the authority of Jerome}, whose words as 
they now stand would certainly lead to the conclusion, either that the 
Epistle to Polycarp was formerly different from what it now is, or that 
it and the Epistle to the Smyrneans were identical. But it is evi- 
dent, from comparing the passage with Eusebius, that the obscurity has 
arisen from a considerable omission having been made by Jerome 
in transferring the words of Eusebius to his own Catalogue of Eccle- 
siastical Writers. The learned Primate in this place seems to have 








* See Archbp. Usher’s Dissertation, p. exli, t See ibid. vii, See p- 165. 








INTRODUCTION. ix 


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

Archbishop Usher published his edition of the Ignatian Epistles, 
together with the Epistle of Polycarp to the Philippians, at Ox- 
ford, in 1644.+ He divided them, as Vedelius had done before him, 
into two classes. ‘The former comprehended the Epistles to the 
Ephesians, Magnesians, T'rallians, 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. 

+ See Vindicie S. Ignat. Epist., p. 10, and my Vindicie Ignatiana, p. 36. 

} Potycarrr Er Ienarn Epistrota: Vna cum vetere vulgata interpretatione 
Latina, ex trium manuscriptorum codicum collatione, integritate suze restituta. 
Accessit & Ignatianarum Epistolarum versio antiqua alia, ex duobus Manuscriptis in 
Anglia repertis, nunc primum in lucem edita. Quibus prefixa est, non de Ignatii 
solum et Polycarpi scriptis, sed etiam de Apostolicis Constitutionibus et Canonibus 
Clementi Romano tributis, Jacosi Usseri Archiepiscopit Armachani DisserTatio. 
Oxonie. Excudebat Leonarpus Licrienp Academie Typographus. Ann. Dom. 
M.DC.XLIY. 

§ To these is prefixed the following title-page :—Episto.& B. lenaTio anscriprx, 
A MEDIZ #TATIS GR&CIS, SEX: Que, simul cum vetere Vulgata Versione Latina, 
hic habentur edite. i. Ad Mariam Cassobolitam, ii. ad Polycarpum, Smyrne 
Episcopum, iii. ad Tarsenses, iv.ad Antiochenos, v.ad Heronem, Antiochenum Dia- 
conum, vi.ad Philippenses. A RECENTIORIBUS LATINIS ADDIT®, ALIA] TRES: NEMPE 
ap 8. loannem ApostotumM, Dum: ap BrarissimaM VircinemM, Marrem Domin1, 
Vwa. Prioribus premissa est Marie Cassobolite, posterioribus subjuncta B. Marie 
Deipare nomine ad IJgnatium edita Epistola: una cum Jgnatii Elogio, ipsius in sede 
Antiochena successoris Heronis titulum preferente. p. 125. 

|| To these he affixed the following title, from which it appears that they had 
been already printed two years before the volume was published :—Episrorarum 
Ienatu vetrus Latina Versio; ex duobus Manuscriptis, in Aneiia repertis, nunc 
primim in lucem edita: vsti, Vt in Grecia editione precedente minio signata cer- 
nuntur que ab hac versione aberant, ita hic signis [ ] inclusa sunt que in Grecis 
nostris non leguntur: numeris etiam ad marginem appositis, quibus Greci contextus 
pagine, huic interpretationi respondentes, indicantur: Oxoni®, Excudebat Leo- 
NARDus LicuFriELp, Anno Dom. 1642. 


b 


x INTRODUCTION, 


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

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} 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 Predicatio Petri inscriptus est, disquirendum Origenes 

* See Preface to his Annotationes. 

+ Ut ex e& sol integritati sue restitui posse Zgnatium, polliceri non ausim: nisi 
alterius exempiaris subsidium accesserit ; vel Greci, cujus ex Bibliothecé Florentina 
obtinendi spes mihi nuper est injecta non exigua; vel saltem Syriaci, quod Rome 
reperiri adhuc posse non despero. Ibi enim, ni fallor, Jgnatius recentior Patriarcha 
Antiochenus (qui sub Gregorio x11t Reformationi Calendarii interfuit) vitam 
finiens, Chaldaicos et Arabicos suos libros reliquit: inter quos Jgnatii etiam nostri 

epistolas Chaldaica sive Syriaca lingua exaratas extitisse, ex Catalogo eorum didici, 
quem inde in Angliam secum adduxit Vir Clarissimus, et mihi dum vixit conjunctissi 
mus, patriz sue immortale decus, D, Henricus Savilius. See Dissertatio, p. xxvi. 

t Integri quoque Ignatii deinceps prime sue simplicitati ex Florentino exem- 
plari restituendi expectationem movi: eamque ut explerem, summa serenissimi 
Principis Ferdinandi benignitate (D. Americi Salveti, Magni Ducis apud Regem 
nostrum residentis, interventu) codicis illius ex Bibliothec&é Medicea, in ceenobio S. 


Laurentii reposita, describendi potestatem impetravi. See AppENDIx IGNATIANA: 
in Lectori. p.1. 








INTRODUCTION. x1 


proposuit, sit néene genuinus liber, an nothus, an mixtus; idem de 
Greecis quie circumferuntur /gnatii Epistolis hodie si queeratur ; omnino 
respondendum esse concludimus, earum sex nothas, totidem alias miatas, 
nullas omni ex parte sinceras esse habendas et genuinas.”* To this 
volume is appended a body of notes, which, although they were printed 
in Oxford in the same year as it was published, have a distinct pagina- 
tion, and bear a different printer's name in the title-page. 

'T'wo 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 (Zorrés)§ had described as very ancient and very correct, is 
attributed by Bandini|| to the eleventh century, and contains, together 
with various Epistles by several other authors, the eight first, and a part 
of the ninth, of the Ignatian Epistles, in the same order and form as 
they are found in the Shorter Latin Version discovered by Usher, which 
manifestly was made from this recension of the Greek, although ap- 
parently from a more correct copy than this Medicean transcript. 4 

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








* See p. cxxxviii. 

+ In Porycarpianam Epistotarum IenatTianarum Syllogen ANNOTATIONES ; 
Numeris ad Marginem interiorem appositis respondentes: in quibus Grecorum 
Ignatii exemplarium, & inter se, § cum utraque vetere Latina interpretatione, compa- 
ratio continetur : Oxonim, Excudebat Henricus Hatu, 1644. 

{ Erisrora Genvinez S.Ienatu Martyris; que nunc primum lucem vident ex 
bibliotheca Florentina. Adduntur 8. lenatu Epistroi, quales vulgo circumferun- 
tur. Adhec S. Barnasm Episroua. Accessit universis translatio vetus. Edidit, 
& noras addidit, Isaacus Vossius. AMSTEL. C10 19¢ XLVI. 

_ § In Explanat. in Clement. Constitut. Apost., lib. ix. cap. 17. Id. pro Epist. 
Pontif., lib. ii. c.10. See Usher’s Preface to Appendix Iynatiuna. 

| “Cod. vii. Epistole incerti auctoris, seu potius S. Maximi, Athanasii, Basilii 
Magni, Gregorii Nazianzeni, et Ignatii Epistole.—No. xxxi. p. 242. rod ayiou “Iyva- 
tiov émioroAai. S. Ignatii Epistole ix. Prima est ad Smyrneos, ultima ad Tar- 
semses, cujus finis desideratur ; desinit enim in verbis avertorato: yap cist TOU Kt. + 
Codex Gree. Membr. MS. in 4to. Majori, Sec. xi: initio et fine mutilus, in cujus 
primo folio indiculus manu Luce Holstenii conscriptus legitur. . Constat foliis 
scriptis 252.” See Cutalogus Codd. Gree. Bibliothece Laurentiane, Vol. 2. p. 345. 

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

62 


xii INTRODUCTION. 


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

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

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

* Appennix Jenatiana. In qua continentur: i. Jgnatit Epistole genuine, a 
posterioris Interpolatoris assumentis liber, ex Greeco Mediceo exemplari ex- 
presse ; et nova versione Latina explicate. ii. Ignatii Martyrium, a Philone Aga- 
thopode, et aliis qui passioni illius interfuerant, descriptum; ex duobus antiquis 
Latinis ejusdem versionibus nunc primum in lucem editum. iii. Tiberiani, Plinii 
Secundi & Trajani Imp. de constantia Martyrum illius temporis, Epistole. iv. Smyr- 
nensis Ecclesize de Polycarpi martyrio Epistola, cum antiquaé Latina ejusdem meta- 
phrasi, integré nunc primum edita. v. In Jgnatii et Polycarpi Acta, atque in 


Epistolas etiam Jynatio perperam adscriptas, Annotationes Jacont Usserm ARMA- 
cHANI. Londini, 1647. Ato. 

+ “Id tantiim de quo jam conqueramur, habemus: non reperisse nos Mediceum 
codicem, qualem eum nobis Turrianus commendaverat, emendatissimum. Quo 
tamen & cum vetere nostro Interprete Latino (quem hane editionem secutum fuisse 
constat) & cum yulgatis libris Grecis collato, ita correctionem temperandam cen- 
suimus: ut que ex illis addende videbantur vocule, uncis [ ] includerentur ; 
manifestiora errata é textu tollerentur quidem, sed scripta lectione cum nota yp. 
simul apposité ; meliores vulgatorum codicum lectiones, et de dubiis locis conjecture, 
a D. Patricio Junio, et Isaaco Vossio suppeditate, suis in locis ad marginem appo- 
nerentur. Quibus respondens Latina etiam versio addita, ex nostro Interpretis 
antiqua, et Hieronymi Vairlenii nova utcunque conflata: qua, interea dum integrius 
Grecum nobis contingat exemplar, contenti esse poterimus.” See Lectori, p. 5. 





— 
— 
Sine 


INTRODUCTION, x 


manner as Vossius.* 1. Mpistles of Ignatius, comprising the seven men- 
tioned by Eusebius. The text of the six other Ipistles 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. + 
Il. Interpolated Epistles of Ignatius, being the Longer Recension 
of the same Seven Episties; and IIT. Supposititious Epistles, com- 
prising the rest of the Letters which have been ascribed to Ignatius, 
in Greek, and that of Maria Cassobolita. ‘T’o all of these Cotelerius has 
supplied a new Latin translation. These are followed by the spurious 
Ignatian 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 
Martyrdom of Ignatius from Metaphrastes ; and by the Latin Acts of 
Martyrdom first published by Archbp. Usher in his Appendix /ynatiana. 

In 1689 T. Ruinart printed, from a manuscript belonging to the collec- 
tion of the famous J. B. Colbert, Acts of Martyrdom of Ignatius {, 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 (J¢¢ig) || 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- 


* SS. Patrum qui temporibus A postolicis florucrunt, Barnabze, Clementis, Herme, 
Ignatii, Polycarpi; opera edita et inedita, vera et suppositicia. Una cum Clementis, 
Ignatii, Polycarpi Actis atque Martyriis. Johannes Baptista Cotelerius Societatis 
Sorbonicz Theologus, Ex MSS. Codicibus correxit, ac eruit; Versionibus, Notis et 
Indicibus illustravit. Luteciz Parisiorum, m.pe.Lxxu. p. 847—1013., 

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

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

§ In “ mpielleginm SS. Patrum, ut et Hereticorum, Seculi post Christi natum, 
i. ii. & iii.” Oxon. 1698—9. 2 Vol. P.9, Vol. ii. 

|| In * Bibliotheca Patrum Apostolicorum Greco-Latina. Premissa est Disser- 
tatio de Patribus Apostolicis, autore L. Thoma Ittigio.” Lipsiz, mpc19. 12mo. 

@ Sancti Ignatii Epistole, p.1. 


X1V INTRODUCTION. 


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

In 1709 Dr. Thomas Smith published the Seven Epistles of the 
Shorter Recension, together with the ancient Latin Version of that 
Recension, entirely omitting all the other Epistles. 7 

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


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

{ S. Ignatii Epistole Interpolate, cum Versione vulyata Latina, p. 139. 

t Epistole 8S. Ignatio falso adscripte, tam Greece cum versione latina vulgata, 
quam Latine. Premissa est Grecis Epistola Marie a Cassobelis ad Ignatium. 
Latinis subjuncta B. Marie Virginis Epistola. Utraque non minus spuria, p. 279. 

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

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

qf S. lenaru EpistoLra Genuin2, juxta Exemplar Mediceum denno recensite, 
Una cum Veteri Latina Versione. Annotationibus D. Joannis Pearsoni nuper 
Episcopi Cestriensis, et Thome Smithi 8. T. P. illustrate. Accedunt Acta genuina 
Martyrii 8S. Ignatii, Epistola S. Polycarpi ad Philippenses, et Smyrnensis Ecclesize 
Epistola de S. Polycarpi Martyrio; cum Veteribus Latinis Versionibus, et Annota- 
tionibus Thome Smithi. Oxonu £ Tararro SHetpontano. Anno mpccix. 4to. 

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

tt In Commentarius de sacris Ececlesie Ordinationibus, fol. Paris, M.pe.tv. 
Par. iii. pp. 45, 46, he writes thus :—‘‘ Nova textus Ignatiani ex antiquo codice Floren- 
tino editio, licet ab antiquis editionibus plurimum differat, in eandem tamen sensum 
hac in causi conspirat, iisdemque nonnumquam verbis aliquando disparibus. —— 
Percontabitur forsan Lector unde tanta textus diversitas? Paucis dicam, quod 
censeo. Utrumaque legendo non conjicio dolo id factum esse. Itaque hoe contigit 
aut festinatione scribe, qui multa prudens omisit, ut pensum celerius absolvyeret, et 

(uae 





INTRODUCTION, XV 


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


a we a ee ee _ —— ——— 


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

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

+ 1742, at Basle, by J. L. Frey, in “ Epistole SS. PP. Apostolicorum Clementis, 
Tgnatii, Polycarpi, atque duorum posteriorum Martyria, cum variorum adnotatio- 
nibus et preefatione J. L. Frey.” LBasiliw, 1742. 8vo. 

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

In 1765 at Venice, by Gallandi, in ‘‘ Bibliotheca Veterum Patrum Antiquorumque 
Scriptorum Ecclesiasticorum. Cura et studio Andree Gallandii.” Tom. i. Venetiis, 
c1m19ecLxy. pp. 243—3803. 

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

1829, at Copenhagen, by C.'T. Hornemann, in “ Scripta genuina Patrum Aposto- 
licorum: edit. C. F. Horneman.”’ Hauniz, 1828-29. Ato. 

1839, at Tubingen, by Hefele, in “ Patrum Apostolicorum Opera. Textum ex edi- 
tionibus preestantissimis repetitum recognovit, brevi adnotatione instruxit et in 
usum Prelectionum Academicarum eddit Car. Jos. Hefele.” Tubinge mpccexxxrx. 
8vo. 

An edition without date or name of place, but evidently printed in Holland; with 
no other title-page than simply “Ienarm Episrouz.” 8yo. 46 pages. 


XVl INTRODUCTION. 


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

An Armenian Version of the Ignatian Epistles had also been printed 
at Constantinople in 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. 


VARIOUS OPINIONS AND CONTROVERSY RESPECTING THE 
IGNATIAN EPISTLES. 


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


* Sancti Martyris Ignatii Antiochensis Episcopi Epistole septem genuine, Quas 
nimirum collegit 8. Polycarpus sueeque ad Philippenses Epistole subjecit. Oxonii 
e Theatro Sheldoniano. An. Dom. mpcevut. 

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

t This version is assigned to the fifth century of our era by Pl. Sukias Somal 
in Quadro delle opere di vari autori anticamente tradotte in Armeno. Venezia, 
1825. 8vo. ‘*Epistole di S. Ignazio Martire, e Vescovo d’Antiochia, dirette 
1. A que’ di Smirne, 2. A.S. Policarpo, 8. A que’ di Efeso, 4. di Magnesia, 5. di 
Filadelfia, 6. di Trallia, 7. di Roma. A queste sette Epistole genuine vanno ag- 
giunte altre sei col seguente ordine. 1. A que’ di Antiochia, 2. Una lettera di Maria 
proselita spedita a S. Ignazio, 3. La Riposta fattale da S. Ignazio, 4. A que’ di Tarso, 
5. Ad Erone diacono d’Antiochia, 6. A que’ di Filippi. Queste ultime credute 
furono apocrife in un colle sopraccennate genuine tradotte sul testo Greco, e per la 
prima volta stampate in Constantinopoli nel 1783.” p.10. This account by PI. 
Sukias Somal has been translated word for word, and inserted by Carl. Fried. Neu- 
mann in Versuch einer Geschichte der armenischen Literatur, nach den Werken 
der Mechitaristen fret bearbeitet. Leipzig, 1836. 8vo.  p. 78. 


Le 





INTRODUCTION, XVil 


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


stolas hasce Ignatii: sed adulteratas, sed interpolatas. ~ Quorum in 
judicio et nos acquiescimus.” * 


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

+ See Apologia pro epistolis Ignatii, p. 435 of “Tllustrium Ecclesiz Orientalis Serip- 
torum, qui sanctitate juxta et eruditione primo Christi seeculo floruerunt et Apostolis 
convixerunt, vite et documenta. Auctore R. P. Petro Halloix. Duaci, m.pe.xxxu1.” 

t “ Nihil neeniis illis que sub Ignatii nomine edit sunt putidius, quo minus tole- 
rabilis est eorum impudentia, qui talibus larvis ad fallendum se instruunt.’”’ See 
Institutio Christiane Religionis, Lib. i. ¢. 13. sec. 19. 

§ “ Ecclesiastica Historia, integram Ecclesie Christi ideam —— secundum singulas 
Centurias, perspicuo ordine complectens: singulari diligentia et fide ex vetustissimis 
et optimis historicis, patribus, et aliis scriptoribus congesta: per aliquot studiosos et 
pios in urbe Magdeburgica. Basilize per loannem Oporinum, fol.” 

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

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

c . tive 


XVill INTRODUCTION. 

At the period of the publication of the Shorter Recension by Usher, and 
of the corresponding Greek text of some of the Epistles by Vossius, and, 
indeed, even before that time, party feelings with respect to Church Go- 
vernment had begun to operate greatly upon mens’ minds; and so far to 
influence their judgment as to cast a great impediment in the way of 
candid and impartial criticism respecting the Ignatian Epistles. The 
strong hierarchical tendency of these Letters, their frequent exaltation of 
the Episcopal office, and the positive declaration contained therein— 
Without these (that is, the Bishop, the Presbyters, and Deacons) there 
ts no Church, with other sentences, such as the following:—Leé no 
man do any thing of what belongs to the Church without the Bishop.— 
Wheresoever the Bishop shall appear, there let the People also be.— 
It is not lawful without the Bishop, neither to Baptize, nor to cele- 
brate the Holy Communion+—while they necessarily caused great 
offence to such as had adopted the Presbyterian form of Ecclesias- 
tical government, both on the Continent and in Great Britain, gave, 
on the other hand, a value to these Epistles in the eyes of their oppo- 
nents far beyond any other intrinsic merit which they might possess. 
If these writings were indeed, as they professed to be, the genuine pro- 
duction of the disciple and companion of one of the holy Apostles, their 
authority, although not so imperative upon Christians as that of the 
Sacred Scriptures themselves, would undoubtedly carry very great 
weight; nor could it be rejected without much presumption and conse- 
quent spiritual danger. The positive and distinct manner, therefore, in 
which the method of Church Government, and of the administration of 
the Holy Sacraments by Bishop, Presbyters, and Deacons, is laid down 
and insisted upon in these Letters, would be decisive at once as to the 
question at issue between the two parties. We find, therefore, as we 
might naturally expect, the one party exerting itself to the utmost to 
disprove the genuineness of the Ignatian Epistles, and the other not 
less zealous and strenuous in endeavouring to establish it. Each, in the 
eagerness to secure its own object, caught only at such points as were 
favourable to its own views, and thus heedlessly, if not intentionally, 





tivee Ecclesize Doctorum, qui ante et post Concilium Nicenum floruerunt, methodo 
analyticé et syntheticé expressa, atque a Roberti Bellarmini, Cesaris Baronii, Gre- 
gorii de Valentia, aliorumque Pontificiorum corruptelis ita vindicatur: ut liquido 
appareat, penes solas Reformatas Ecclesias esse doctrine et Veritatis Evangelice Anti- 
quitatem., Authore Abrahamo Sculteto. Anno m.pe.xxxiv. Francofurti. 4to. p.351. 

+ Epistle to the Trallians, ch. iii., and to the Smyrneans, ch. viii., Archbp.Wake’s 
Version. 


Sto hae lt 


INTRODUCTION, XIX 


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

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


es ————— ---— - — —_ 


* In his work entitled Walonis Messalini de Episcopis et Presbyteris con- 
tra D. Petavium Loiolitam Dissertatio Prima. Luan. Bar. 1641. He writes 
concerning these Epistles in the following terms :—‘t Quod permirum mihi videretur, 
nisi apud me constaret, omnes illas Ignatii Epistolas suppositicias esse, vel certe 
multis locis interpolatas. Stylus tamen, qui nimis rhetoricatur, nec simplicitatem 
redolet Apostolicam, et preterea multorum rituum mentio, et rerum, morumque 
quos in Ecclesia nondum tate Ignatii usus receperat, satis evincunt, non posse 
illud opus auctori quem ementitur, adscribi.* Kupraxfs observande traditio, fepéwv 
et apxrepéwv de Episcopis et Presbyteris appellatio, Altarium mentio pro mensis, 
Laicorum et Clericorum distinctio, Judeorum odium, quos non adeo tune aversa- 
batur Ecclesia Christiana, et alia infinita, que alibi notabuntur, inaudita Ecclesi« 
eo tempore quo vixit et scripsit Ignatius, id quod dico plane probant. Et sane 
ortxouetpia Vetus priefixa est operi Georgii Syncelli et Theophanis in antiquissimo 
exemplari, quo recensentur scripture éxxAnoralduevar et Kexavoviouévat, item spurie 
et dmrdéxpudor inter ris véas ypadijs arcéxpupa. Ignatius omnia reponit cum Pastore 
Herme, Periodis Petri, Pauli, et Johannis, cum Evangelio secundum Thomam et 
Clementis operibus. Epistolze illee nate aut supposite videntur circa initium aut me- 
dium secundi-seculi, quo tempore primus singularis Episcopatus supra presbyteratum 
introductus fuit. Ideo ut eum commendaret, et confirmaret, in omnibus epistolis 
septem prioribus usque ad nauseam szpe iterat et inculcat, Episcopo tanquam 
Christo esse obediendum. Nihil sine Episcopo in Ecclesia agendum ; quem definit, 
maons apis Kat eEovoias éréxewva TavTa KpaToUvTa ws oldv Te GvOpwrov Kpatetv. Que 
si quis Apostolorum genium spirare contendat, ne ille haud unquam trivit illa Apo- 
stolica scripta. Sed et falsissimum quod in Epistola ad Trallenses seribit, veneran- 
dum esse Episcopum sicut Christum, quemadmodum Apostoli preceperunt. Aidetobe 
dé Kal Tov “Erioxoroy tyuov os Xpiorov, Ka0d Hutv of paxapior duetakavTo "AtéoToXot. 
Ubinam hoc Apostoli preceperunt? Paulus certe in priore ad Timotheum pre- 
cipit : tods KaABs Tpoec Taras perButépous derArjs aktovaba Tiujs. Qui bene presunt 
Ecclesie Presbyteros duplici honore dignos esse. Quod ille de omnibus Presbyteris, 
sive Episcopis, qui plures unam tunc regere solebant Ecclesiam, non de singulari 
aliquo et locali Episcopo dixit. Quasi idem esset pendere a Christo et pendere ab 
Episcopo, et quasi nemo posset Christianus cum Christo sentire qui dissentiret ab 
Episcopo, utriusque mentem in unum conspirare, Christi et Episcopi, ut qui affir- 
maret, non posse que Christi sunt sapere qui contra Episcopi sententiam ullo modo 
faceret. Que toties de Episcopi auctoritate repetita, eo sensu, et illa verborum 
repoy, putida sunt, inepta, sed et falsa, et pene impia. Quero enim, quis unquam 
talia in commendationem Episcopalis dignitatis scripserit? Que, ut dixi apparet de 
industria et affectatione composita, ad extollendam Episcopi auctoritatem, circa 
initia introducti Episcopatus, ut populi, qui antique et Apostolice qualitati pres- 
byterorum assueverant, facilius ac lubentius eum reciperent, nec propter novitatem 
exosi aversarentur. Quo primum tempore, coeptus est Episcopatus superstrui ac 
superponi presbyteratui, scriptum illud prodiisse, id argumento est, quod ita Episco- 
pum extollit, ut Presbyteros non deprimat.” &c.  p. 252. 

cz 


. XX INTRODUCTION. 


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








* In his Apologia pro sententia Hieronymi de Episcopis et Presbyteris, 
Amsteledami, mi910cxtv1., he thus expresses his opinion: “Sic denique antiquior 
(sed qui post Clementis Alexandri dormitionem emersisse videtur) troBoAeds, Ignatii 
martyris nomen septem Euschio, Athanasio, Hieronymo, etc., laudatis epistolis ap- 
pixit, quas alii recentiores cum interpolassent, animis a crimine sumptis, quinque alias 
veteribus ignotas, adjecerunt, suoque exemplo Latinos nostros ad binas sua lingua 
conscribendas permoverunt. Quam primum priorum sex é vetustissim6 Laurentian 
Bibliothece codice su6 labore exscriptarum dignus celeberrimo patre filius Isaacus 
Vossius copiam fecit, eas avidis oculis hausi, manu propria descripsi, cum citatis a 
Veteribus locis studiose contuli, seecule nostro gratulatus quod illud ipsum exemplar 
quo ante 1300 annos usus erat Eusebius novam ipsi propediem affulsuram lucem 
sponderet. Sed postquam attentiore animo, singularum et phrasim et materiam et 
ordinem expendi, blandientes antea spes pudibundus abjecere coactus, bone patrum 
fidei impudenter illusum dolui. Quis enim Apostolorum discipulo, imo (si Chry- 
sostomum audiamus) Apostolo, in vinculis martyrium anhelanti dictionis genus affec- 
tatum putrique epithetorum ad pompam compositorum fermenté turgens adeo pla- 
cuisse credat ; ut que ne semel in celeberrimis Clementis ad Corinthios, Polycarpi 
ad Philippenses, Ecclesiee Smyrnensis ad Philomeliensem, Lugdunensis ad Phrygias 
epistolis, aut in Justini, Tatiani, Irenei, Theophili, que supersunt operibus, aut in 
Papiez, Hegesippi, Dionysii Corinthiaci, Polycratis, Melitonis, ete. Eusebiano operi 
insertis fragmentis occurrunt, ab antiquissimé omnium (si Clementem excipias) 
Ignatid habeamus: Ocopdpos, ypirropdpos, vaopdpos, ayvopdpos, aytopopos, capKodédpos, 
vexpopépos, OavaTynpdpos, Ocomaxdpios, Ocomaxapirros, Ocopaxaptarératos, akidOeos, akiaya- 
mntos, aktobatvpacros, aktovduacros, akioTAdKos, abiomperéotatos, &ce.—Prefatio ad 
Ecclesiarum Rectores, p. 39. 

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

t+ Dissertationes quatuor, quibus Episcopatus Jura ex S. Scripturis et Primeva 
Antiquitate adstrnuntur, contra sententiam D. Blondelli et aliorum. Quibus pre- 
mittitur Dissertatio Procemialis, de Antichristo, de Mysterio Iniquitatis, de Dio- 
trephe, et év rapdé@, de Gnosticis sub Apostolorum vo se prodentibus. Authore 
Henrico Hammond S. 8. Theol. Professore, Presbytero Anglicano. Lond. 1651. 4to. 

t Jus Divinwn Ministerti Evangelicit. Or ‘The Divine Right of the Gospel- 
Ministry ; divided into two Parts. The first Part containing a Justification of the 
Gospel-Ministry in general; the necessity of ordination thereunto by Imposition of 
hands ; the Unlawfulnesse of private mens assuming to themselves either the office 
or work of the Ministry without a lawfull Call and Ordination. The second Part 
containing a Justification of the present Ministers of Lngland, both such as were 
ordained during the prevalency of Episcopacy from the foul aspersion of Anti- 
christianism: And those who have been Ordained since its abolition from the unjust 
imputation of Novelty ; Proving that a Bishop and Presbyter are all one Scripture ; 
and that Ordination by Presbyters is most agreeable to the Scripture-Pattern. 
Together with an Appendix, wherein the Judgment and Practice of Antiquity about 


— 


Laas % 


» 


es es ~* yo as 


INTRODUCTION, XX 


Dr. John Owen in the preface to his work entitled, Zhe Saints’ Perseve- 
rance™, dedicated to the Protector Cromwell. ‘To the former of these 
Dr. Hammond replied in his Vindication of the Dissertations con- 
cerning Episcopacy, from the answers or exceptions offered against 
them by the London Ministers in. their Jus Divinum Ministerii Lvan- 
gelici ; and to the latter in 4n Answer to the Animadversions on the 
Dissertations touching Iqnatius’s Epistles, and the E:piscopacy in them 
asserted. 

But a far more able and elaborate attack upon the Ignatian Epistles 
than any which had yet appeared was published by the very learned 
Frenchman J. Daillé, in 1666+; and England has the honour of having 
furnished an antagonist equally learned and not less dexterous in John 
Pearson, then a Presbyter, and afterwards a Bishop of the Church of 
England, whose celebrated rejoinder appeared in 1672.{ ‘This provoked 
a counter reply, published anonymously in 1674 §, by Mat. de Larroque ; 
and with this the controversy ceased. Pearson was soon afterwards 
elevated to the see of Chester, a reward to which he was most justly 
entitled for his great learning, diligence, and virtues; but which he 
probably obtained from the fact of his labours being favourable to the 
ecclesiastical and political views of those who were then invested with 
the power of bestowing it. ‘The not less excellent Hammond, who had 
been deprived of his preferment at Christ Church by the Parliamentary 


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

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

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

t Vindicie Epistolarum S. Ignatii. Autore Joanne Pearson Presbytero. Acces- 
serunt Isaaci Vossii Epistole duz adversus David Blondellum. Cantabrigie, 1672. 
4to. 

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


Xxil INTRODUCTION. 


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

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

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





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





eS. OEE 


4 
4 
r 





INTRODUCTION, Xxili 


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


DISCOVERY OF THE SYRIAC VERSION. 


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


* Fr. K. Meier, in Ullmann, Theologische Studien und Kritiken. Hamburg, 1836, 
p- 340. 

+ Arndt, ibid. 1839, p. 136. Huther, in Illgen, Zeitschrift fiir die historische Theo- 
logie. Vol. xi. Heft. 4. 1841, p.2. Ric. Rothe, Die Anfiinge der Christlichen Kirche, 
p-789. Diisterdieck, Que de Ignatianarum Epistolarum authentia duorumque 
textuum ratione et dignitate hucusque prolate sunt sententie enarrantur et dijudican- 
tur. Gotting.1843. Ato. 

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

§ Baur, in Titbinger Zeitschrift fiir Theologie, 1836, fasc. iii. p.199, et 1838, fase. iii. 
p. 149., and Uber den Ursprung des Episcopats. Tiibingen, 1838. 8yo. pp. 148—185. 

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


XX1V INTRODUCTION. 


Ebed Jesu, Metropolitan of Soba, in his catalogue of works in the 
Chaldee or Syriac language, translated into Latin by Abraham Echel- 
lensis, and published in the year 1653, had also spoken distinctly of 
the writings of St. Ignatius, Bishop and Martyr. In the midst, there- 
fore, of the discussion respecting the Ignatian Epistles, which the pub- 
lication of the Medicean copy had rather aggravated than allayed, 
Dr. Fell, Dean of Christ Church, afterwards Bishop of Oxford *, began 
to cherish the hope, formerly expressed by the Primate of Armagh, of 
solving this dificult 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. Ina Letter to Stephen Peter, Maronite 
Patriarch of Antioch, dated Feb. 24, 1680, he writes: ‘* Majora insuper a 
tanto Viro speramus beneficia: vel caetera ejusdem Patris (Hphremi 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 Antiochenze sedis gloriosum Prasulem 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.”+ 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 probze note, recensentur : 
ideoque in te spes mea est, et quod liber cedro dignus Libani jugis de- 
bebit resurrectionem suam et immortalitatem.”{ In a Letter addressed 
to John Lascaris, Archbishop of Mount Sinai, dated Feb. 10, 1680, he 
urges the same inquiry: “Si D.Ignatii Epistole, Syro, Greeco, vel 
aliquo alio idiomate, apud vos scripte, retineantur, vellem eas quocun- 
que licet pretio redimere.Ӥ And writing again to the same Archbishop 
on the following day, he says: “ Rogavi insuper Catalogum Codicum 








* See Dr. Smith’s Life of Huntington prefixed to his edition of his Letters, p. ix. 
D. Roberti Huntingtoni Rapotensis Epistole. 8vo. Londini, 1704. 
+ Huntingtoni Epistole, p. 8. t Ibid. p. 12. § Jbid. p. 15. 


“> 
” 


INTRODUCTION, XXV 


omnium, qui in inclyta celeberrimi monasterii Bibliotheca latitant, Manu- 
scriptorum; denique Epistolas beatissimi Martyris Ignatii, Praesulis 
Antiocheni, quocumque idiomate, praesertim Syriaco, exaratas.”* And 
in another Letter to the same Archbishop, dated Cairo, Dec. 10, 1651: 
“ Insuper, pluribus literis, et modo appulerint, ad nauseam usque repe- 
titis, alios etiam desideravi Codices, tuo, hoc est aquissimo, praetio redi- 
mendos: quales sunt, D. Ignatii Epistola, vel Greeco, vel Arabico, et 
presertim Syriaco, idiomate conscripte.” + 

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; & certo che quelli antichi Padri l’havessero tra- 
dotte in questa lingua, ma in quanto a noi, l’‘habbiamo mai viste; e per 
aggradire alla sua pia domanda, non mancaremo di far tutto il possibile 
in cercare, se si ponno trovare in questi paesi.” § 

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





* Huntingtoni Epistole, p.16. t+ Ibid. p. 20. See also pp. 18, 24, 25, 32, 34. 
t Ibid. p.68. § Ibid. p. 111. 
|| Liturgiarwm Orientalium collectio. 2 Voll. Paris, 1716. 


d 


XXV1 INTRODUCTION. 


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

In the valuable collection of Syriac manuscripts procured by the late 
Claudius James Rich during his Residency at Bagdad, and purchased 
after his decease by the Trustees of the British Museum, is an imper- 
fect volume, containing lives of Saints and Martyrs: among them is 
found the Fragment of the Martyrdom of St. Ignatius, and of his 
Epistle to the Romans usually inserted therein, which is printed at 
pp. 222—225, 252—255 of this work. So early as the year 1839 I 
had transcribed this fragment; and I further entertained great hopes of 
being able to procure a complete copy of the Martyrdom of St. Igna- 
tius, in which I concluded the Epistle to the Romans would be com- 
prised, from a very ancient manuscript containing numerous Acts of Mar- 
tyrs, and among them those of St. Ignatius, which had been obtained from 
the monastery of St. Mary Deipara of the Syrians, in the Desert of Nitria, 
by J. S. Assemani, in 1715, and deposited in the Vatican. + I trusted to 
be able to procure from Rome a copy of one at least of these Epistles ; 
and thus to have some grounds for forming an opinion as to what value 
we might reasonably expect should be attributed to the Syriac version 
of the whole collection, should it ever come to light. I was, however, 
sadly disappointed in this my expectation; for although my application 
was made and repeated through a channel which I had every ground to 
suppose would prove successful, the only reply which I could obtain 
was, that no such book existed. It is, nevertheless, distinctly stated to 
be in the collection of Syriac Manuscripts in the Vatican both by J.S. 
Assemani tf, 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 Orientalis Clementino-Vaticana, tom. iii. pars. 1. p. 16. 

+ See J. 8S. Assemani, Preface to Bibliotheca Orientalis, §. xi. tom. i. 

t See Ibid. p. 606, Cod. i. no. 28. 

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

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


aD». 


INTRODUCTION. XXVII 


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 difle- 
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 1248, 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 | was aware 
had been obtained and transported to the Vatican by Elias Assemani in 
1707, and by J. S. Assemani in 1715; but from the accounts given to me 
by Dr. Tattam, by Lord Prudhoe, now Duke of Northumberland, who 
had visited this convent in 1828, and by the Hon. Robert Curzon, who 
had also been a guest of the monks of the Nitrian Desert about nine 
years later, I had every reason to conclude that there were still lying in 
obscurity in the Valley of the Ascetics at least two hundred volumes, of 
an antiquity anterior to the close of the ninth century. Encouraged 
by finding one Syriac Epistle of St. Ignatius to hope for the discovery 
of others, and extremely desirous of exploring the remainder of those 
volumes of such venerable antiquity, and of rescuing them from the 
obscurity in which they were lying, and from the destruction with which 
they were threatened, I naturally felt a most intense anxiety that some 
measures should be speedily taken to endeavour to obtain for the 
library of the British Museum the rest of the manuscripts belonging to 
the Nitrian convent. Archdeacon Tattam, equally zealous with myself 
in the same cause, voluntarily offered his services to undertake another 
voyage into Egypt, and to endeavour to negociate for the purchase of 
them. The present Duke of Northumberland most cordially approved 
and effectually aided our endeavours ; and in the year 1842, the Trustees 
of the British Museum having applied for and obtained a special grant 
from the Lords of the Treasury for this purpose, Archdeacon Tattam 





was obtained for the British nation, in an article, headed British Museum—Manu- 
scripts from the Egyptian Monasteries, in No. CLIII. of the Quarterly Review, 
pp. 89—609. 

d 2 


XXVill INTRODUCTION. 


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

Although Archdeacon Tattam’s second journey to Egypt had been 
attended with such eminent success, and had added so many invaluable 
stores to the British Museum, he had not exhausted the whole of the 
rich mine of the Valley of the Ascetics, nor transferred all the literary 
treasures of the Egyptian Desert to the library of the British metropolis. 
At the same time as they professed to dispose of the whole of the collec- 
tion, nearly half of their volumes were concealed and withheld by the 
monks for some future occasion. In the year 18477 M. Auguste Pacho* 
was fortunate enough to become the possessor of the remainder of the 
manuscripts belonging to the Brethren of St. Mary Deipara; and the 
Lords Commissioners of Her Majesty’s Treasury having most liberally 
purchased them from him to complete the collection already deposited in 
the British Museum, I had the happiness of discovering among them 
another copy of the Three Epistles of St. Ignatius in one of those 
volumes which had been presented to the Monastery in the year 931 by 
the Superior, Moses of Nisibis. 


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

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








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


INTRODUCTION, XXIx 


Epistles of Evagrius to Melania; and 8, The Lpistle of my Lord 
Ignatius the Bishop. 'This is written on the last leaf of the manuscript, 
and seems to have been added to the rest of the contents of the volume 
on account of its brevity, being sufficient to fill up the vacant space of 
vellum, which was too precious. to be left unemployed. It is the 
Epistle to Polycarp, the first in the order of the Three Syriac Epistles ; 
and the text of this manuscript has been followed in this work : it is 
indicated in the notes by the letter a. 

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

On the first page of the manuscript, as it now stands, is written 
faadar» bYeacls }p>-S0? la Lyssa had> [parr Lan lols umol.| 
o] Tgar SO MS wa o] ama ds yoloo ban J>daS adas; So 


12g So fapzoaie Joona [Sopado . fan farmad Jad of . oxo mado cama 
ease| JaX; | Dude g “This book belongs to the monastery of Deipara, 
of the Desert of Scete, of the Syrians. Whosoever taketh this book 
and maketh any fraudulent use of it, or taketh it out of the convent, 
or cutteth away any thing from it, or eraseth this memorial, may he be 
accursed and estranged from the Holy Church of God. Amen.” Un- 
der this is noted G. PP., which is also found in many other volumes of 
this collection, probably by J. S. Assemani when he visited this monas- 
tery and inspected the books, in the year 1715.* 
On the first page of the second leaf we read this inscription, umod| 


geo camaro, Lido}? |y>,o>) badom, Jn 2,8. Lud; ban [do 
amano JipalZo yorgalo wlso jn; JZom.g car] Day, yoy 





* See Preface to J. 8. Assemani’s Bibliotheca Orientalis, §. xi. 


XXX INTRODUCTION. 


Ay ehO-d-30 Cpe X.giso (ONa DS V3 n> 1¢o2 vo OL NC 
eed TASS ealfio .faity pam So nice Jost ofan pycnoss 
eS SSS . fangs and So Yopae Jootto . baakdo, Joadcim Salo) jAgos 
<<] “This book belongs to the convent of Deipara of the Syrians, 
in the Desert of the Ascetics, which Mathew, Abraham, Theodorus, and 
Joseph, of Tecrit, acquired from that with which the grace of God 
supplied them. Whosoever readeth in this book, let him pray for them 
on our Lord’s account; but whosoever wipeth out this memorial, may 
his name be wiped out of the book of life; and may there come upon 
him all those curses which are written in the law of Moses, and may he 
be accursed from the Holy Ghost, to eternity. Amen.” Then follows, 
in another hand, jac} mS [oar Lo Luams] you2] ca>20 ho, 
“Ephraem Xenaias arranged and bound it: may the Lord pardon him. 
Amen.” This manuscript was obtained by Dr. Tattam when he first 
visited Egypt in 1839. British Museum Additional MS., 12,175. 

II. A manuscript on vellum, in 4to., written ina 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. |2;.1 
Doaditcal? The Epistle of Ignatius. At the end, DSoXSa “It is 
ended.” 2. [m3] Zod; py 4 re Des Of the Same, the Second, to 
the Ephesians. At the end, \soSw “It is ended.” 3. :AN2> aE 
‘ Doadldaxal : faagc? cosa The Third Epistle of the same Ignatius. At 
the end, :},mmo -/Scamse] + DGafltcal *ANZ Zed SOS 
“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 Lpistle of Gregory Theologus to Evagrius.— 
Sermons of Mar Jacob, Bishop of Serug, or Batne.—Sermons of Mar 
TIsaac.—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 dfithe 


a 


INTRODUCTION, XXX! 


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

III, A manuscript on vellum,in12mo. 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 :—Ds3y |Duapo |pa97 opscoso |i:00 [onl 
Lapel pod bar Jodo [iso Youd) samadlacl; o—ioy In 2). 
fatcaga 3107 |papaes Faghan© pap Le GS0 amsGarl ealS0 2001) Nae 
? pea Sq] 42 coma] (0 |Aoi0> MAS .DnaZ}20 HONGO —>]? 
DSugLso on Jay 1nd) Lajar0 bana pO Ji>pdo qn Go] “Sos 
TS fidand 2(OMD ap? cada] (I. fs5d0n) fadasco .mtouy aad 
|Zead.sc.5 2.3] Sopa10 Coma wLoha]; Sado uso, tisdo 
SUS yooars InSQ> Jdue JA Sto> cool Gude flo . aS 
fama faada flo crass caa] [eaa7 Yo <3] 80 pad (OMISO pas 
Wopas [Smo cupSodos ono fagef) . .. . of Soglayd of 202 Of faa 
* Jar0%» AXZo qed>i|0 walisco wa dis Fes east }>looZ]}.... 
* To the honour, glory, and magnificence of the holy Monastery of Dei- 
para of the Desert of Scetis, Moses, mean and a sinner, Superior of 
the monastery, who is called of Nisibis, gave diligence, and acquired this 
book, together with many others, being two hundred and fifty, many of 
which he purchased, and others were given to him by some persons as 
a blessing, when he went to Bagdad} on the account of this holy Desert 
and the monks who are in it. May God, for the glory of whose name 
and the profit of those who read them [he acquired these books], pardon 
him and the dead belonging to him, and every one who is in communion 
with them, and may he recompense them in the kingdom of heaven. And 
it is not lawful for any one, by the living word of God, to use any fraud 
with respect to any one of them in any manner whatever; either that he 
should appropriate them to himself, or wipe out this notice, or tear or 
cut, or. ... others. He who presumes and dares to do this, may the 
curse [be upon him]. These books came into the monastery in the year 
one thousand two hundred and forty-three of the Greeks,” A.D, 931. 

The volume consists of thirty-one quires, each of ten leaves, numbered 


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

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


Xxxli INTRODUCTION. 


from ] to LS respectively. On the reverse of the second leaf is the fol- 
lowing general title of the contents, in red letters :—y Xoo dom SS 
es0 Dafdoqo + feed [Za] So farcd olks2, qrapado faremdo Some 
eMae.. 0] “Tn the strength of our Lord Jesus Christ we begin to tran- 
scribe a Collection ps the Holy Fathers: first from Evagrius.” At 
the end, Ja>og apy lend 1 ya “Here end the Epistles of the 
blessed Evagrius.” pr follows a piece without any name, com- 
mencing thus: 1) paw oO ea lnan?? eee]? peapel yAQS0e0> oct [Sapa 
sfaazaso fags mulso Nilo, 

On the second leaf of the 8th quire the Epistles of Ignatius 
commence. 1. ~|unsfhal> locomo}] :muu deal? lZind | The 
Epistle of Ignatius, Bishop of Antioch. At the end, |sSozo ee 
“ Here endeth the First.” 2. » [ama] Zod» os252y Zin The Second 
Epistle, to the Ephesians. At the end, : 4252) Zn | MsoNa “ Here 
endeth the Second Epistle.” 3. AN2» IZind | The Third Epistle, At 
the end, :AS2Z> MSoNs “ Here ends the Third.” Then follows a Let- 
ter, entitled joa» |Z; RU A Letter of Love: it begins S> [ASS [ga] 
wad DolloZ ETT Luom: to which is subjoined another Letter, 
without any rubric or heading, commencing thus: [aaa ..os| >) dsl 
, [andor YO,S09 [Dou So Jaren; and at the end, « mada yds 
“Here endeth what is of Ignatius.” (These two last Letters, thus ap- 
pended to the Three of Ignatius, are the work of John the Monk, as I 
find upon comparing them with a very ancient MS. 17,167, in which 
they occur with this title to the first, Joau Ss baponna wiaaQa? Zin 
Epistle of John the Monk on Love.) Then follows .38¢9 |ZerSaan 
atl Faith of my Lord Evagrius ; at the end of which is written 
fiseso Slate soa # anol? |ZorSouan wasoS : yad 
Doagity| Lop 12710 + Mago wazSo fadoJ» “Here endeth the 
transcription of the /azth of Evagrius. Here ends the transcription of 
the Discourse of my Lord the Blessed Evagrius, and of the Epistles of 
Saint Ignatius. 

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


— 


INTRODUCTION, XXXlil 


Bishop Theodorus, and to Father Epiphanius, his friends, who had re- 
quested it of him.—Letter of St. Basil, Bishop of Casarea of Cappa- 
docia, which he wrote to his brother Gregory, Bishop of Nyssa.*—The 
seventeenth Sermon of St. Cyril, on the Festivals of the Saints.}—A 
Sermon by Mar Isaac Malfono on Spiritual Beings. —Latract 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.x—Admonition of the Holy Iathers.— Life of the 
Blessed John, who was of Rome.—A Sermon on Privation, by Gregory, 
Bishop of Nyssa.—A Sermon by the Blessed Alexander on the Incarna- 
tion of our Lord, and on Soul and Body.—The Life of the holy and 
beloved, my Lord John the Evangelist, who preached and made 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 :— cools] 
basZon. Qigiso fom |[Ascum aco eflamd}]>....... » ban |>A> 
:]pa8 Yr aZeadsoS unasoas Jn Qs a> Sng? pho ‘S570 saa? 
lehaa |io2 SO 'NS>a.yoS35 waTIO0 40 poms AS 3 42 Hl, TAL SO 
Jeams} tae bSoms Sis cosmo fawe flo bale ‘Ss Uys Lin 
Heasoe S02 fay yal bar yoou> —tulay qo S-~so lls; 
“This book belongs to...., who gave diligence and acquired this 
treasure for the profit of his own soul, and of every one who meets with 
it. May God deem him worthy of His kingdom which passeth not 
away, and of his chamber which faileth not, together with all those 
who have gone before him, for ever. May every one who readeth in 
this book pray for the sinner and unprofitable and needful of mercy, 
Jonas Xenaias who wrote it, for our Lord’s sake, that he may find 
favour in the day of judgment, like the thief on the right hand.” 

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





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

+ This is the seventeenth book of the Treatise ‘“‘de Adoratione in Spiritu et 
Veritate.” See Cyrilli Alexandrie Archiepiscopi Opera, cura et studio Jo. Auberti. 
4 voll. fol. Lutetie, m.pc.xxxvi. Vol. i. p. 590. 


e 


XXXIV INTRODUCTION, 


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


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





INTRODUCTION, XXXV 


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

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

That they have been omitted by the Syriac translator for any such 
purpose as that which we have mentioned seems to be highly improba- 
ble, from the fact of his having retained the following words in the 
Epistle to St. Polycarp, in which the same things are also expressly 
asserted: “Eav yvwo67 mAnv Tov émoKdmov, EpOapta. Tpémer dé Tots 
Yyapovot Kal TALS Yyapmoupévats, META yvoOpuNs TOD éemicKdmOU THY Evw- 
ow ToretoOa, iva 6 yauos 7 KaTa Kupiov, kat wy Kar’ éniOupiav’ mavTa 
dé eis Tiny Oeod ywéoOw. TO émoKdm@ mpocéyere, va Kat 6 Oeds 
buv. “Avtipvyov éya Tv trotaccopévay TH émicxdtM, TpETBuTEpars, 
Stakdvors’ pet avTOv jot TO pépos yévorto eyew mapa Oc, p.9. The 
retention of this one passage, speaking with so much precision and dis- 
tinctness on this subject, would render all the other omissions, which 


might have been made with the intention of invalidating it, futile. If 
e2 


XXxVl INTRODUCTION, 


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

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


= = 


INTRODUCTION, XXXVil 


that he styles it drgumentum Palmarium*; and | 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 Chirist. 
Thus, for instance: év wapki yevouevog @edg (ch. 7. p. 23), 6 yap Ocds 
Hav “Inoods 6 Xpiord¢ (ch. 18. p. 33). Again, in the last chapter of 
the Epistle to St. Polycarp: év Oecd yudv Inco’ Xproto ( p. 15); and 
further, in the Epistle to the Romans, in the Inscription: ‘Ijcou Xpio- 
TOU TOU Ocod judv; év Incod XpictG TO Oed Huav (p. 39) ;_6 yap Ocos 
Huav "Inoods Xpioros (ch. 3. p. 43); "Emitpéparé joe popntyy civae Tov 
maQous Tov @eod pov (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 kai, omitted in the Syriac, in the 
sentence év OcAyjpart Tov Latpos [Kat] Iyoov Xpictov Tov Ocov yudr, af- 
firms the doctrine of the Godhead of our Lord by limiting tov O«ou 
»uav to the latter member of the sentence, Iycov Xpiorov: + and again, 
the substitution of Ocov 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 retained others in which it is as 
fully intimated, and even directly asserted. Thus, for example, in the 
Epistle to Polycarp: tov trép Koupov TeotddKa, Tov a&ypovor, TOY adpa- 
Tov, Tov OF Huas Spatov, Tov aYyAaHNTOV, TOV aTabn, TOV OC Has TA- 


* See Dalleus, de Scriptis Dionysii Areopagite et Ignatii, cap. XXxvi. p. 386, 
t See Notes, p. 277. 


XXXVill INTRODUCTION. 


Onrov, Tov KaTa TaVTA TpdOTOV OF HuaS Umometvavta (p. 7.1.1). In 
the same Epistle, ets to Ocod émtvyetv (p. 5. 1.3); and in the Epistle 
to the Romans, dvoKoAdv éatw Tov Ocod éemtuvyeiv and, Kaipov To10v- 
tov @eod émtuyetv (p. 41. 1. 5, 6); dv Gv Eveotiy Ocod éemitvyetv (p. 45. 
1. 4), compared with tva "Ijcot Xpiotod émtiyw, and pdvov tva “Incod 
Xpiorov émrtvyw (p. 49. 1. 3,6). Again, in the Epistle to the Ephesians : 
pyantat ovtes Meow (p. 15. 1. 10), compared with puunrat dé Tod Kupiou 
in the same Epistle (p. 29. 1. 1). Also, in the Epistle to the Ephe- 
sians: padntys elvae Oeod (p. 17.1.4) with écouor pabytns aAnOGs 
‘Incov Xpiotov of the Epistle to the Romans (p. 45. 1. 8). Further, 
in the Epistle to the Romans: KaAov to dtvar amo Tov Koopou eg 
Ocov, iva eis adtov avateiAw (p.43. 1. 8) compared with AAA édv 740, 
ameAcvbepos yevyoouor Inoov Xpicrov, Kat avactycomou év AUTO EAev- 
Gepos (p. 47. 1.3), and with tva Kpeittovos éAevOepiag amo eo Tiyw- 
ow of the Epistle to St. Polycarp (p. 7. 1.9). Again, in the Epistle to 
the Romans: “Aptov cov OéAw, bs Eotiv cap—E Xpiotov (p. 51. 1. 3), 
and also in the same Epistle: éxav tmép Ocov amobvyjoKkw (p. 45. 1. 2). 
Moreover, in the Epistle to the Ephesians we have directly, év alate 
cov (p.15. 1.10); and at the close of that to the Romans we find 
cores famosO SOAs “ Jesus Christ our God.” 

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

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


Symbolis, p.12. The Lord Chancellor King’s History of the Apostles’ Creed. 8vo. 
London, 1703, p. 838. Routh’s Reliquie Sacre, Vol. v. p. 333. 


INTRODUCTION, XXXIX 


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

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

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

But besides those passages, which have reference to some particular 





* The smaller Epistles most frequently change the other common names of our 
Saviour into God, &c. What can be the meaning of so often changing the usual 
words, and so frequently calling Christ Goad—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 2 Now this cannot in reason be supposed to be Omission in the Larger 
Epistles ; since they still call our Saviour God, as often and in the same manner as 
the first Christians did, but must be Interpolation in the Smaller: And so must, in all 
probability, have been designed for the purposes of the Athanasians in-the Fourth 
Century.” See Whiston’s Dissertation on the Epistles of Ignatius, p. 86. See also 
Meier, iz Ullman, Studien und Kritik. 1836. p. 340. 





xl INTRODUCTION. 


point of doctrine or discipline, there are various others, for the omission 
of which it seems hardly possible to assign any plausible reason, although 
it is very easy to explain why they might have been inserted into the 
text. Thus, for example, in the Epistle to St. Polycarp, the omission 
of the word ad:aAeinros after moocevyats cyoAate (ch. 1. p. 3); and 
again, in the Epistle to the Ephesians, of adsaAe(ntws from “Yep Tov 
GAAwv 06 avOparwv adiadeinTws TeocevyerGe (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, 
adiaAeintws TpocetyerGe (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, Evyapiotias kat mporevyns améexovT au 
(ch. 6.),+ and to whom reference is again made in the fifth chapter of 
that to the Ephesians, which is not found in the Syriac, Mydets mAava- 
cOw édv py TIS | EvTOs TOU BvTLaoTNpIoU, LaTEPEITaL TOU apTOU TOD Oeod. 
kK.T-A. (p. 21). Other similar additions are, Tod tmép Hu@v EavTov ave- 
veyKoTos TpoTpopav Kai Ouciav, also in the Epistle to the Ephesians 
(ch. 1. p. 17)£; from the words of St. Paul: kat mapédwxev éauTov 
UTEP HUaV TMpoapopayv Kat Ovo.av (Eph. v. 2.); and in that to the Ro- 
mans, Ta yap BAetoneva modokaipa’ Ta 06 py BAeTOmeva aidvia (ch. 3. 
p-43)§; from St. Paul to the Corinthians (2 Cor. iv. 18.); and in like 
manner, vymlors ovow (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 ts ‘Acias, in the Inscription of the Epistle to 
the Ephesians; koopuxov 7 patoov, in that to the Romans (ch. 4. 





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


INTRODUCTION, xhi 


p. 47)"; also dvaropai, dioupévers (ch. 5. p. 49) +; dprov odpaviov, dprov 
Cwijg (ch. 7. p. 51) }5 ody &s mapodetovra (ch. 9. p. 53); Kai advvmos 
Cw (ch. 7. p. SL)§; and elg Kawvdrnra aidiov Cwhs, in the Epistle to the 
Ephesians (ch. 19, p. 35). It would not be difficult to assign also a 
plausible reason for the addition of the two sentences last mentioned, 
upon the same ground of opposition to heresy, to which allusion has 
been already made, 

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


* See Notes, p. 299. + Tbid., p. 301. t Tbid., p. 808. 
§ Ibid., p. 303. \| Ibid., pp. 309, 320. 


xl INTRODUCTION. 


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

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

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





——_-+—- — ge —_——+_—__ —— —— + 


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


INTRODUCTION, xlii 


is restored and supplied by the Syriac.® ‘This seems hardly possible 
to be otherwise accounted for, than by the hypothesis that the interpo- 
lator was anxious to add without changing, and to insert such passages 
and phrases as would seem to promote the object which he had in view, 
and still to allow the original words of Ignatius to remain, as far as 
possible, unaltered. Consequently, in some instances this has produced 
obscurity, and interrupted the natural course of the Epistle. That 
numerous passages might have been added in this way, without much 
subsequent violation of the general sense, is not unlikely; we have 
seen abundant instances of this in various paraphrastical expositions : 
but that an abridgment upon so extensive a scale, and in so varied a 
manner, could have been made so successfully as not to interfere with 
the original grammatical construction, and to leave the whole order of 
the Epistle thus abbreviated clear, simple, and uninterrupted, seems 
hardly probable. Moreover, this Epistle, as it now stands, is a short, 
simple, earnest Letter, such as we may well suppose St. Ignatius to 
have written under the circumstances in which he was then placed, and 
further it is freed from many very grave objections against its authen- 
ticity, which of themselves alone are sufficient to shake the credit of 
the Epistle as it stands in either of the Greek Recensions. + 

Having said thus much, generally, respecting the passages in the 
Greek which are not recognised by the Syriac version, it may be neces- 
sary to make one or two remarks with reference to others found in the 
Syriac which do not now exist in the Greek. The first of these is at 
the end of the Epistle to St. Polycarp: yea? yl eau “In my 
stead as I charged thee.” ‘Av?’ éu00, kabas évererAdunv cot (or dia- 
Ttatapunv oot)t. This immediately follows ‘O Xpiotiavos e€ouciav éavTov 
ovK éxel, GAAA Oe cyordler. “AowaComae Tov péAAovta Katakiovo bat 
Tov eic¢ “Avtioyeiav nopevecba. (p. 15). Instead of these two sen- 
tences, we have in the Greek two whole chapters, abounding in terms 
and expressions very different from any thing that had preceded, in 
which, indeed, the first, and the former part of the latter of these sen- 
tences are included. In these we find, besides other things, instruc- 
tions given to St. Polycarp by St. Ignatius as to the manner in which 


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


xliv INTRODUCTION. 


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

That this holy Bishop, when carried away from his own flock to 
receive the crown of martyrdom, should have been solicitous to send 
another shepherd to watch over and feed the sheep once entrusted to 
his care, and that, next to his desire to depart and be with the Lord, 
the wish nearest his heart should have been to provide for their spiri- 
tual wants, is most natural, and altogether consistent with his character. 
We therefore should reasonably expect that he would take all the means 
in his power to procure such a successor, which, from the fact of his 
having been put into chains immediately upon his confession before 
Trajan, he could not do before he left Antioch; and: that, being him- 
self a close prisoner, and therefore unable to appoint and duly con- 
stitute a suitable person to fill that sacred office, he should seek the 
help of St. Polycarp, his friend and fellow disciple of St. John, in this 
necessity. This, therefore, so far from being neglected by him when 
they met at Smyrna, doubtless occupied much of his attention. He 
would naturally explain all his own feelings and wishes, and ask the 
advice and assistance of Polycarp in his endeavours to carry them into 
effect. Nay, more than this, it seems highly probable that the merits 
and character of some individual, who might be qualified to fill that im- 
portant office, should have been duly considered by them; and in this 
manner his successor might even in some measure have been fixed upon 
then, and this important matter, so far as it was possible, have been de- 
cided upon before these two faithful pastors and affectionate brothers in 
Christ separated, in the conviction that they should see each other’s 
faces no more till they met in the kingdom of God. What, then, could 
be more natural and simple than the allusion to this circumstance in the 
Kpistle 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 





——_____ - ae SUEUR IEEE eo 





* See Archbishop Wake’s Translation. 


INTRODUCTION, xlv 


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

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

Another passage in the Syriac, not now found in the Greek, is 
wali0punzo coZ]2y rol{lauz]| “ Ye were diligent to come and see me,” 
in the Epistle to the Ephesians, p.17. The insertion of this is neces- 
sary for completing the sense of the passage, as Bishop Pearson ob- 
served more than a century and a half before the Syriac version came to 
light*; and the ancient Latin version of the Shorter Recension, which 
has videre festinastis, shews that it existed in that recension anterior to 
the later corruptions of the text in the Medicean manuscript. 

A third is [Sconjs [sc] om fa} caujzo Sustd “ 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 mepi T&v mpoeAGov- 
Twv pe eis ‘Pwunv—eyyus pe ovta 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 Vindicie Ignatiane, p. 24. 


xlvi INTRODUCTION. 


In viewing the case simply, they certainly seem to oceupy 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. 521. 


INTRODUCTION. xlvul 


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 ‘T'rallians: and they seem to have little or no refe- 
rence to what precedes or follows. We know of no reason why he 
should make any allusion to his knowledge of heavenly things when 
writing to the ‘Trallians; nor even is there any apparent purpose to be 
gathered from that Epistle for his doing so as it now stands. More 
than two centuries before the discovery of the Syriac version shewed 
that these two chapters originally belonged to the Epistle to the Ro- 
mans; the sagacity of Vedelius pointed out the incongruity of the place 
which they occupy in that to the Trallians. + 

There are also two other places in these chapters themselves in which 
two or three words are found that have no equivalent in the Greek : 
one, eadon ys| “such things as these,” to be added after of yap Aéyov- 
Tés por, p. 53, and ih] -any “for I am cautious,” to precede pjrore 
ov Ouvnbévtes, k.T.A., 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.t There are also a few other very slight alte- 
rations in the text of these Epistles, such as vodv §, at the beginning of 
that to the Romans; and transpositions, such as by Sea and by Land, 
in the Syriac, for dia yo Kai GadAaco7ns of the Greek in the same 
Epistle (p. 47), which, although apparently of little moment, are never- 
theless of great critical importance in enabling us to form a correct 
judgment as to the whole question of the Ignatian Epistles. Respecting 
these the reader is referred’ to the notes in their several appropriate 
places. 





-*® See Notes, p. 330. t Ibid., pp. 331 and 304. 
t Ibid., pp. 804, 305. | § Ibid., pp. 290, 299, 304, 323. 


——SS —~> —— —_ 


xlvili INTRODUCTION. 


DIFFERENCE AS TO STYLE AND MATTER, 


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

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


INTRODUCTION, xlix 


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

If we proceed next to compare the three Recensions of the Epistle to 
the Ephesians, and assume the Syriac to represent the most ancient text, 
which the far greater antiquity of the copies in which it is contained 
might alone justify us in doing, we find the additions and admixture, 
even in the Shorter Greek, to be so creat, 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, 


# 


] INTRODUCTION. 


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

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

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





* See above, p. viii. 
+ In hae tota fere epistola desidero yvjorov Ignatium. See Medull. Theolog. p. 861. 
t Respondeo nonnulla esse in ipsa epistola que non minimam suspicionis ansam 
afferant, aliqua in eam aliunde irrepsisse. See Apologia pro Scriptis 8. Ignatii, 
ch. viii. p. 456, in Ldlustt. Ecclesia Orient. Scriptt. Vite et Documenta. 
§ TQ émicxdr@ mpoodyxere iva Kat 6 Oeds tulv. usque ad mpérer woAtiKapre Oeo. &c. ] 
Omnia 


} 
7 
j 


vy 





INTRODUCTION, li 


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


Omnia hwe supposititia sunt. Primo enim Ignatius ad Episcopum seribens cur 
diceret Lpiscopo obedite? Anne (ut recté Scultetus ait) oblitus est se ad Episcopum 
scribere? Secundd, Omnia hwc non Polycarpum, sed alios, ad quos orationem 
convertit, respiciunt., ovyxomidare dAAHAos. Que admitti deberent si Ignatius dice- 
ret Polycarpo, ut hwe referret Smyrnensibus. In antecedentibus verbis id factum 
erat, nam ctim Ignatius mulieres Smyrnenses officii monere vellet, monet Polyear- 
pum, ut ea precepta ipsis exponeret: Sororibus meis dicito, ut Dominum ament. 
Hie autem nihil tale fit. Tertid, inter alia Smyrnenses scilicet hic monentur, ut 
simul et cubitum eant et surgant ; quod sive de quicte mortis et resurrectione spiri- 
tuali, sive de corporali quiete et resurrectione intelligatur, perinde ridiculum est. 
Quarto, Ratio quam addit ibi etiam inepta est, inquit: simul eubitum ite et simul 
surgite, tanquam Dei Geconomi et assessores et ministri. Ubi quintd, hoc ineptum est, 
quod cim nominet Smyrnenses Dei C2conomos et ministros, eos etiam assessores 
illius nominet. Dei adsessores dici fortasse aliquomodo possunt fideles in altera 
vita per allusionem ad locum Evangelii, ubi dicuntur Apostoli insessuri duodecim 
thronis, ut judicent tribus duodecim. Sed in hac Fideles Dei assessores recté dici 
posse quis putet? Melits Ignatius 6 yvjo10s, quiin Epistola ad Ephesios dicit 
Episcopum, (nedum alios) 73 kupio raperravac: quod non est assidere Domino, sed 
astare. Sexto, corruptor voluit imitari Paulum Eph. vi. 15. de armis spiritualibus 
loquentem, sed quomodo? Paulus volens fidelem virtutum et donorum spiritualium 
omnium armis simul induere, vocat ea dona omnia simul ravorAlav; dd ToUTO avaAa- 
Bere Tv wavorAlav Tov Deo’. Hee ravorAia complectitur in se diversa arma, que 
ibi Paulus enumerat. At noster ineptus depravator tantum Patientiam vocat wavo- 
wAiav. Quid? anne Patientia est tota armatura spiritualis? aut anne Patientia est 
genus virtutum, omnes eas sub se tanquam species continers? Ergone Fides, Veri- 
tas, Justitia, verbum Dei sunt species Patientie ? Rursus Paulus gale appella- 
tionem tribuit 76 cw7npiw, ac corruptor eam tribuit fidei, cum tamen Paulus Clypei 
appellationem fidei tribuat. Septimo, Ineptiz hominis se produnt in affectatione 
Barbarismorum seu vocum Latinarum, quas manifestum est, hic studio infertas esse 
insipientissimo. Myris duav decéptap, &c., ra dewoorra tuov, &e. Ta axxenta tyudv, 
&ec. Itane, ut cum Sculteto loquar, Grece lingue rudis fuit scriptor Greeus, ut 
nesciret, quid Depositum, quid accipere, quid desertorem sermo Grzcus vocet. See 
Appendix Notarum Criticarum. p.138. 

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


g 2 


li INTRODUCTION. 


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








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

+ Mémoires pour servir a Vhistoire ecclesiastique, Vol. ii. p.579. Edit. Par. 1701. 

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

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

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


INTRODUCTION, hil 


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

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

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





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

t After extracting numerous passages respecting Bishops, &c., from the other 
Epistles, he writes: ‘In Epistola ad Romanos de Episcopis aut Presbyteris nihil 
occurrit.” See Diss. de Ignatio ejusque testimoniis, cap. Xxv- 

{ Que cum in aliis tum in illa presertim ad Romanos epistola verbis pio fervore 
plenissimis expressit.. Vindicie, part ii. p. 9. 

§ Der Brief an die rémische Gemeinde trigt am meisten ein eigenthiimliches 
Geprage. Allyemeine Geschichte der Christlichen Religion. Second: Edit. Vol. i. 
p.1140. Torrey’s Translation, Vol. ii. p. 444. 

|| See the passage cited at p.331 below. 


liv INTRODUCTION. 


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

But it may be necessary first of all to make a very few general obser- 
vations upon this restored text. If we examine closely the Three 
Epistles, we find that they are written in a plain, simple, and easy man- 
ner, without any affectation of studied phraseology; in short, nervous 
and detached sentences, with the single exception of the beginning of 
the Epistle to the Ephesians, where the first two or three sentences are 
a little involved, and do not run so easily, but seem to indicate that they 
were written in haste. ‘This indeed appears to be the character of the 
whole Epistle. They also contain several manifest Aramaisms.* This, 
which is the case in the style of the writers of the New Testament, we 
might also reasonably expect in that of one of their successors, who was 
Bishop of Antioch, where Syriac was the vernacular language. Epithets 
are but very sparingly used, and those are of a simple form, except in 
the Inscription of the Epistle to the Romans, where not less than six 
compound adjectives are found together—a&:dOcos, agsompenns, a€io- 
paKkapotos, akiéTaivos, a€touvypoveutos, a€semiteuKtos. One of these, 
aétonakapioTm, occurs also in the Inscription of the Epistle to the 
Ephesians, and another, a@&:d0ea, in the first chapter of that to the Ro- 
mans; and in that to Polycarp we find a&onioro.+ The initial element 
of all of these is the word &&:os; the origin of which seems to be in the 
very common employment of the root ja in the Syriac; and to this we 
may probably trace the frequent use of a€:og 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 @&:os. All the Three Letters begin in the same 
manner, Iyvatios, 6 Kai Ocopdpos. 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. 
+ In my notes upon this word at page 270 I have observed that it does not accu- 


rately correspond with the Syriac. The translator seems to have read another word 
in this place. 


INTRODUCTION, ly 


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 Jj, in the same manner as the @ 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, akivytov, akoluntov, aképaos, adpara, 
apOapria, &ypovov, aYynAadpyrov, anaby, axavynoia. In that to the 
Ephesians, dztpemrov, amopo, admyito, amotia, amoTove!, ayvold. 
In that to the Romans, audpuws, avernodictws, akaipwo, adikyipacw, 
dkovTa, aopata, &pOaptos. The word d&uwpos is nothing more than 
{Scaso i adopted into the Greek.+ 

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 Seouxakapio7o- 
tate and Jeomperéotatov; which epithets, although they occur again 
in the other Ignatian Epistles, and the second of them frequently, are 





* See Hoffmann Gram. Syriac. p. 252. 
t+ See Schleusner, Levicon in Novum Testamentum, at this word. 


lvi INTRODUCTION. 


not once found in the restored text, nor any thing resembling them. 
It is plain that these compounds, like numerous others in the Ignatian 
Epistles, have been formed, by taking the first element from Seoddpog*, 
and the second from a&&souaKkapiotos and agt:ompenys, 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 Seodpdpat, vaopdpot, yerotopdpot, ayiopopor. The frequent 
employment of such epithets as these has been urged by several able 
critics as a grave objection against the Ignatian Epistles, because they 
seem to be unsuited to the simplicity of an Apostolic writer; incongruous 
with the martyr’s character, so far as there are means of judging of 
it; ill adapted to the circumstances in which he was placed; and alto- 
gether dissimilar to what we find in the Epistles of Clement or Poly- 
carp, or any other ancient writer till the fourth century, of whom any 
fragments have come down to us.| Whatever weight such objections 
may have, they are certainly not applicable to the Three Epistles. In- 
deed they rather tend to confirm them, because we can trace the origin 
of all these particular compounds in an attempt to imitate other expres- 
sions in the Three Letters against which the same objections could not 
be urged, but for which a rational and probable account can be rendered 
from the idiomatic peculiarity of the writer. This endeavour to imitate 
on the part of an interpolatcr, 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 kata&dcar 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 from the absence of this latter 
word from the restored text of the Three Letters of Ignatius, and the 
frequency of its use throughout the rest of the Ignatian Epistles. It 








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

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


INTRODUCTION. lvil 


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

I have already observed, as Vedelius* and Usher have done before 
me, that an interpolator, in order to give the colour and appearance of 
truth to his own additions, would naturally borrow certain expressions 
peculiar to the genuine writings which he had taken upon himself to 
imitate. Thus we find immediately, in the seventh chapter of the 
Epistle to Polycarp, 9eov ém:téy@ borrowed from Seow émuyety 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, evpe@jvar, which is 
borrowed here, is repeated over again and again in the interpolated 
parts of the genuine and in the spurious Epistles. The phrase d¢ duvy- 
oeTat Seddpopuos KaAcioOou in this seventh chapter is copied from py 
Hovov Aéywuae Xprotiavos, AAA Kat cvpedG. Eav yap evpEOO, Kat Aé- 
yerOor S0vayor of the genuine text to the Romans, p. 43. 1.6; and in 
the same manner in the Epistle to the Magnesians, ch. iv., 4 povov 
KaAetobar Xpiotiavoc, AAAG Kat Elva. 

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

* See Apologia pro Ignatio. Cap. iii. 

+ “Observarit quidem planus iste, qui et genuinas Zgnatii Epistolas incrustavit 
et totidem aliarum accessione auxit, quasdam compositionum et locutionum formulas 


illi familiares: que ut studiose retinerentur, é re sua fuisse existimavit,” &c. See 
Dissertation, p. xxx. 


h 


lvili INTRODUCTION. 


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

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

I have observed above that many objections have been raised against 
the Ignatian Epistles from the inflated and artificial, and apparently 
affected style in which they are written. I will briefly state some of 
them in this place. De Saumaise expressed his opinion respecting them 
in the following terms: “ The style, which is too rhetorical, and has no 
savour of Apostolic simplicity .... shews that they cannot be the work 
of that author whose name they counterfeit.”* Blondel writes: ‘ Who 
could believe that a disciple of the Apostles, in bonds, and aspiring to 
martyrdom, would have been thus pleased with an affected kind of dic- 
tion, abounding in turgid and pompous epithets, such as do not once 
occur in any of the writings of the most ancient Fathers which have 
come down to us, or of which Eusebius has preserved any fragment in 
his history of the Church?”} I have already mentioned that Daillé 
characterizes the Epistle to Polycarp as differing 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 aque haberemus, ac istum duo- 
rum nominum, episcopi et presbytert illis temporibus sensum.—lIlla 
Latina non urgeo, que Grecus scriptor parum probabiliter suis epistolis 
multa inserit, e€eumAdpiov, decépTwp, aKKenTa, DemociTa: pro exem- 
plari, desertore, acceptis, depositis, que doctissimus Hammondus et 
divinorum et aliorum scriptorum exemplo tuetur, apud quos non pauce 
extant ejusdem census voces Latina. Sed alia, eidem si quid judico, 
non satis purgata, me, fateor, movent; ut illa verbi gratia, tam multa, 
quibus epistolee ad fastidium scatent, nomina varie composita, queedam 


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


i tm 


INTRODUCTION. lix 


sane mirifica capKoddpos, vexpoddpos, mvevparodpdpos, SC. BCC, Hoe 
duntaxit volui, nequaquam esse verisimile Ignatium, virum et gravem et 
sanctum, adhue in martyrii, ad quod se accingebat, meditatione versan- 
tem, eo animo, ea etate, ea dignitate, in hoe denique rerum suarum 
statu, in his conquirendis, et construendis lusisse, et hanc inanem ac 
puerilem pompam tam intempestive, ut cum Blondello nostro loquar, 
aflectasse. Esse enim hec aftectata assiduus eorum usus arguit. Velim 
mihi vel apud Paulum, vel apud Petrum aliquid horum, que in episto- 
larum scriptore extant, simile ostendi, Sic ille ad Ephesios loquitur : 
éoré ovv cuvddor mavtes Deodédpot, Kai vaoddpor, XpLTTOPopo!, aryvodpopot. 
Vetus Usserii interpres Latinus ita reddidit: /stis igitur conviatores, 
Deiferi, et templiferi, et Christiferi, Sanctiferi. Ista vero adeo sunt 
putida, ut non possim mihi persuadere quin Hammondo, viro in paucis 
erudito, excitura fuerint nauseam; nisi praecepta animo de scriptoris 
sanctitate opinio sensus ejus, in aliis acerrimos, in hoc uno religione 
quadam defixos tenuisset.” * 

Christ. Aug. Heumann writes thus: “ Mihi quidem hee potissima 
videntur ac certissima 77 voOelas indicia 
Certe quotiescunque has legi epistolas, (legi autem sapius) deprehendi 


. vi. Ipsa styli facies. 





omnia in illis esse frigida, jejuna, inepti tumoris affectateeque grandi- 
Joquentiz plena, et nimis vivide sperantia vanum ac planum Gre- 
culum.” + 

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

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

* De Scriptis que sub Dionysii Areop. et Ignatii, &c. Lib. ii. ch. xxvii. p. 405. 

+ Conspectus Reipublice Literarie, edit. Hanoy. 1763, p. 492. 

h2 


i INTRODUCTION. 


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 Daillé, whose arguments on this point 
include all those of such as had preceded him, felt such confidence in 
the conclusions which he derived from this head against the Ignatian 
Epistles as to induce him to consider them decisive of the question. + 

A still further objection has been urged against the Ignatian Letters, 
from the apparently manifest reference which they make to the opinions 
of certain heretics, who were not known till after the martyrdom of Igna- 
tius, such as Saturninus, Theodotus, and Valentinus. No one can read 
these Epistles without seeing that certain tenets of the Docete and of 
the Phantasiastee 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, or as having been propounded by some heretic still more ancient. 
These facts Bishop Pearson allows, even while he is combatting the 





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

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

t Due potissimum hereses de natura Christi ea tempestate obtinebant, ut veri- 
tati Catholice ita et sibi ipsis prorsus contrarie ; quarum altera Docetarum fuit a 
Simonianis ortorum, humane nature veritatem in Christi destruentium, altera 
Ebionitarum, divinam prorsus naturam et eternam generationem denegantium legis- 
que ceremonias urgentium. See Pearson’s Vindicie Epist. S. Ignatii, part ii. p. 6. 

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

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


INTRODUCTION. Ixi 


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., 6 ori avrou 
Adryos didios, dk and oryhs mpocAOav™, seems to be so very positive and 
direct, that not only have those who impugned the Ignatian Epistles alto- 
gether, such as Blondel}, De Saumaise {, Daillé§, Oudin||, Aubertin 


———- =~ ‘— =... 
a re ae ee 5 en ee ee ee ee ee ee 


* 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 oy does 
not signify the Sige of Valentinus, but simply ‘silence, was approved by Cotelerius 
and Pearson, and that, according to the opinion of the latter, Ignatius refers in this 
place to the heresy of the Ebionites, adds, ‘‘ Nunc locum adversus Valentinum urgent 
non Trenwus, non Eusebius, non Athanasius, non Basilius: quamquam ad ejus hwresim 
refutandam verba illa 8; éorw abrod Adyos atdios erant opportunissima.” Doubtless 
they are most admirably suited to refute the heresy of Valentinus. Why, then, 
should Irenzeus, Eusebius, Athanasius, and Basil, have neglected to avail themselves 
of these words of such weight and authority, bearing the name of a disciple of the 
Apostles? Surely the reason that will most readily suggest itself is, either that 
they were ignorant of their existence, or did not believe them to be genuine. Dr. 
Jacobson has borrowed this idea from Bishop Pearson, and indeed expressed it in 
great part in that Prelate’s own words. See Vindicie, part ii. p.£0. Nothing can 
be more weak and defective than the learned Bishop’s argument in this place. He 
begs the whole question, and assumes that Irenwus was acquainted with this Epistle 
to the Magnesians, and that the words above mentioned cannot therefore refer to 
the hesesy of Valentinus, because he has not so applied them. 

+ See Apologia pro sententia Hieronymi, Prefatio 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. 

4 I quote here the words of Aubertin at length for two reasons; one, because 
they contain a very lucid statement of this objection; and the other, because the 
following observation of Bishop Pearson may lead any one ignorant of them to form 
a wrong judgment of what Aubertin had written :—‘‘ Non ita disputavit Salmasius, 
non Albertinus, qui scriptas fuisse has Epistolas ante Irenzi libros ultro fatebantur, 
neque eas Irenzo incognitas fuisse vel somniabant.” See Vindicie, 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. ‘‘ Antiquitatitamen ab aliquo in Episcopatus gratiam, cui commendando tote 
sunt, fucum factum fuisse, satis aperté colligitur ex epistola ad Magnesianos in illo 
codice Florentino, Latinaque Versione supra memorata. In ea enim habentur hee 
verba qu in prius edita desunt: cis Seds ori 5 Havepdoas EavTov dia *Inood XpiaTod Tod 
viod avTov; ds éoTlv avTod Adyos aidtos, ovK ATS oLy]S TpoeAOay: unus Deus est qui mani- 
Jestavit seipsum per Jesum Christum filium ipsius, qui est ipsius Verbum eternum, 
non a silentio progrediens. Et paulo ante rursum de Christo, eum esse, ag’ évds Ta- 
Tpos TpocAOdvra, ab uno Patre exeuntem. Quibus patet illam scriptam fuisse post 
exortam Valentini heresin ibi notatam. Nemo enim anté Valentinum assernisse 
legitur Dominum nostrum Jesum Christum processisse ex Patre et Silentio. Pri- 


= mus 
1 Tren. L.iii.c. 4. Theodoret. heretic. fabul. i. 


lxil INTRODUCTION. 


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


i 


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

dicto 


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





INTRODUCTION, Ixiil 


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


~— _ + —ro—e- — 


dicto non siluit qui dicebat, quod est Verbum sine tempore, per quod facta sunt tem- 
pora, verbum quod labia nullius aperuit caxplum, clausitve finitum? Verum hee 
solutio precedenti non est potior. Quid enim nos vetat dicere Augustinum in hisce 
verbis ad Valentinianorum nugas allusisse? Annon ipsemet alibi de Valentino obser- 
vat illum asseruisse, *triginta aidvas, id est, secula eatitisse, quorum principium sit 
profundum et silentium, quod profundum etiam Patrem appellant? Valentinus 
certé docuit, Christum ex Sige seu silentio processisse, tum velut é termino quodarm 
temporis, tum velut ex vero generationis principio, id est, tanquam ex matre. Fieri 
ergo potuit Augustinum loco citato ad aliquam dramatis istius partem respexisse. 
Sed quicquid sit de Augustino, Authorem de quo litigamus utramque delirii hujus 
Valentiniani partem expresse spectasse, videtur apertissimum. Non enim tantum- 
modo de Christo Domino ait, 85 éariv abrod Adyos aidios, obk ard aryiis TeoeAOayv, sed 
etiam in preecedentibus asseruerat, nos in illum credere d@’ évds marpdg mpoeAldvra. 
Quibus in verbis, cum mens ipsius sit Christum ab eterno ev Patre tanquam ex 
principio veré generanti processisse, liquidum est illum quoque intelligere, Christum 
non ex silentio tanquam ex principio vere generanti, hoc est, velut ex matre prodiisse. 
Qui autem ei in mentem venire tum potuisset contendere ac decidere, Christum ex 
solo Patre processisse tanquam ex principio veré generanti, mon autem ex sige seu 
silentio tanquam ex matre, ne aliqui antea fuissent, aut tune essent, utrumque gene- 
rationis illud principium, infrunitum aded, Domino assignantes? Nemo autem 
anté Valentinum binum illud principium ei legitur tribuisse. Proprius ejus Cha- 
racter est, ut supra observabamus. Unde redit argumentum, Authorem hujus 
Epistole Valentino esse posteriorem, ac proinde non Ignatium Antiochenum presu- 
lem. Non negaverim Ignatium epistolas aliquas scripsisse ; id enim indicat Poly- 
carpus in epistola ad Philippenses, si tamen genuina est et sincera prorsus, quando- 
quidem in veteribus Ignatii actis nulla est Epistolarum ipsius mentio, ut idem Usse- 
rius agnoscit : Sed, si quas scripsit, ill perierunt, et plures aliw sub ipsius nomine 
circa medium secundi seculi composite sunt, ac incauté et absque examine a veteri- 
bus recepte. Id autem solius amore veritatis observamus. Cujuscumque enim 
sint Epistole que jam habentur, in controversia de qua agimus, ex nobis suffragan- 
tur, ut jam sumus ostensuri. De Eucharistie, sive Cene Dominice Sacramento : 
authore Edmondo Albertino. Daventrie. 1655, fol., p. 283. 

t In the same Smaller Epistle to the Magnesians, in the very same place, these 
words are added: ov« amd ovyhis mpocAdev “non a silentio progrediens”; that Christ 
is the Eternal Word, not proceeding from oy}, that famous female origin of things 
so much alluded to by Marcellus, the heretic of the fourth century, but taken at 
first from the old heretic Valentinus of the second. This allusion, at the highest, 
to the Valentinian o:y7, 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 against 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 


this 
8 De Heresibus. 


lxiv INTRODUCTION. 


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

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

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


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





INTRODUCTION, Ixv 


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

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

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


EXTERNAL TESTIMONIES TO THE EPISTLES OF IGNATIUS. 

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

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

2 


[xvi INTRODUCTION. 


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

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

Of precisely the same kind is the testimony afforded by Basil. In 
the extract from his Homily, Jn 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 : “Qua, si verum volumus, 
ingens testimoniorum strues ad eruditionem Vindicis (Pearson) declarandam facere po- 
test, ad probandum non potest. Cum testimonia autorum, qui post tertium floruere 
seculum, prioribus innitantur, nec plus sit in eo suffragio virium, quam in Polycarpi, 
Irenzi, Origenis, Eusebii; potuisset ergo celeberrimus Vindiciarum autor, et sibi, et 
lectoribus tanti laboris exhauriendi dare immunitatem.” Annales Politico-Ecele- 
siastici. Roterd.1706. Vol. ii. p. 20. 

+ See pp. 171, 172. 

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

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





INTRODUCTION, Ixvil 


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 hisname. In his catalogue of ecclesiastical writers, which, accord- 
ing to the authority of Bishop Pearson, was compiled about A.D. 393%, 
he has copied the account relative to the Bishop and Martyr of Antioch 
which Eusebius had given about sixty years before. In doing this he 
has blundered in omitting one sentence; but the rest of the narrative 
he has taken almost word for word from the history of Eusebius, as 
Vossius and the learned Prelate above mentioned have observed: 
“Kt reliqua Eusebiana fere omnia, tacito Eusebii nomine transcripsit.” + 
That Jerome’s knowledge of the Ignatian Epistles was but inaccurate 
is evident; for in his third book against the 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 Vindicie, par. i. ch. ii. p. 9. 

T See Ibid., par. i. p. 10. t See p. 166. 

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

|| See p. 166. q See p. 159. 

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


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


Ixvili INTRODUCTION. 
’ 


he probably obtained his knowledge of these words of St. Ignatius. In 
like manner he appears to have become acquainted with the words of 
the Epistle of St. Barnabas, above mentioned, because they also have 
been cited by Origen* at the end of his first book against Celsus; and 
Jerome was well versed in Origen’s works, and translated several of 
them into Latin.+ He also once again mentions the name of Ignatius {; 
but if any thing can be gathered from that passage as to any acquaint- 
ance on his part with the Ignatian Epistles, it will certainly better 
apply to the Longer Recension of the Greek than the Shorter. § 

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

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

In the first place, the treatise in which it is found presents 
certain difficulties on account of incongruity of time, the only so- 
lution of which proposed by Montfaucon, the editor of Athanasius’ 
works, is, that a long passage relating to subsequent events must 
_have been inserted after its original composition. The learned 


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

* See Contra Celswm, Lib. i. Vol. i. p.878. Edit. Delarue. 

+ He writes himself in the following terms :—‘‘ Nam quod dicunt: Origenis me 
volumina compilare, et contaminari non decere Veterum Scripta, quod illi maledic- 
tum vehemens esse existimant, eandem laudem ego maximam duco, cum illum imi-— 
tari volo, quem cunctis prudentibus et vobis placere non dubito.” See Prologus in 
Secundum super Micheam. Erasmus’ edit., Vol. vi. p. 119. 

t See p. 166. § See Whiston’s Dissertation, p. 58. || See p. 164. 

4] Epistolam de Synodis Ariminensi et Seleuciana sub finem anni 359, quo cele- 
brate ille sunt, conscriptam fuisse, ex plurimis ejusdem locis conficitur. — 
Quare ut jam olim advertére viri cum primis eruditi, que num. 80 leguntur, tadra 


ypawravres 





INTRODUCTION, lxix 
7 


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. Bat 
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 ayévyrtos; 
while in several other parts of his works he repudiates this expression, 
stating at one time that it was borrowed from the Heathen Philosophy, 
and at another that it was an invention of the Arians to enable them 
more cunningly to disseminate their pernicious doctrine with respect to 
the person of our Lord and Saviour Jesus Christ. Indeed, the very 
passage from the Ignatian Epistles which we are discussing bears so 
directly upon the question that was often urged by the Arians, év 76 
ayévytov, }) Ovo; that from this cause only it might create in some minds a 
suspicion of its having been introduced into the Epistle to the Ephesians 
subsequently to the time when that question began to be urged by the 
Arians. Nor should it be forgotten, that in the Longer Recension, 
which is supposed to have an Arian tendency, this passage has been 
so modified as to give it quite a different bearing. 


yeavravtes év TH "Ioaupia, aveNOdvres eis THY Kavorativod woAw, &c. ad hee usque verba 
num. 82, réws wev ovv dpe Tévrov POdeavres: ubi Athanasius fidei formulam Con- 
stantinopolitanam adfert, Antiochenam memorat, de Constantii obitu agit; que 
omnia post annum haud dubie 359 contigere ; hec, inquam, Epistole jam pridem a 
se scripte Athanasium inseruisse nullus superest ambigendi locus. See In Epistolam 
de Synodis monitum, Vol. i. p. 714. 

* ‘ All which considered makes me the more wonder at what Athanasius tells 
us (De Syn. Arim. et Seleuc. s. 17) our Eusebius expressly affirmed in a Letter to 
Euphration, that Christ is not trne 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 of Eusebius, § xxii. 

T Apéder TOv Ackediov aiTav deryIévrav TéTe HatAwyv, Kai det dé eveAéyKT@V dvTaV Os 
acéBov, éxpycavto Tap "EAAnvev Aorr@dv THv A€Ew Tov ayevnrou, tva Tpodace: Kat ToUTOV 
ToD dvoparos, év Tots yevynTots TAaAW Kat ToLs KTicpact GvvapiOuact Tov TOD Beod Adyov, de 
ov avTa Ta yevnTa yéyovev. De Decretis Nicene Synodi. Athanasii opera, edit. 
Bendict. tom. i. p. 233. 

Tadra Tovs wev TioTovs evppaiver, Tods dé aipeTixous AuTEet BAEwovTas avatpoupévay 
avTOv Thv alpectv’ Kal yap KdKxelvy TAAL avTaV Hh Epernots ev TO A€yewv, Ev TO ayévnToV, 7 
d00; ovK dpbyy aitav detkvuct THY didvotav, GAN UroTTov Kal SéAov peoTHv. ov yap ert 
TIM} TOD TaTpds ovT@s épwTHotv, GAN éw! atta TOD Adyou" av yoUv Tis ayvoov Thy Tav- 
oupyiav avT&v, amoxpiwyTat, Ev TO ayevntov, evOds Tov EatTav idv eEepovor A€yovTes, 
ovKODY 6 vids TaV yevNTOV EaTI, Kal KAADS EipHKapeEV, OLK IV TMpiY yevvnOH. TavTa yap Pupac« 


\ 
Kat 


Ixx INTRODUCTION. 


Further, it is to be observed, that in the words as they appear to be 
cited by Athanasius, we read yevytos and ayévytos, made and unmade ; 
while in the Medicean text and in Theodoretus we find -yevvyrés and 
ayévyytos, begotten and unbegotten. 1 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 +, 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, Irenzeus, Origen, &c. 
All these considerations taken together render it far from improbable 
that the passage from the Ignatian Epistles inserted in the treatise De 
Synodis is due to another hand than that of the celebrated Athanasius. 

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





Kal KUK@ol, (va movoy SiacTHowaL TOV AOyov ard TOU TaTpds, Kal TOV SymLoupyov T@V Aw 
Tos Toast cvvapiOunowor’ TPOTov pev ovv Kal KaTa ToUTO KaTayvoceds ero EEto1, Tt 
pempduevot Tots év Nikala cvveNovow émirkdros ds aypapots xpnoapuévous A€EEot, Kal Tor 
pr) dvohuots, GAN er dvapéoe Tis aveBelas avT@v Kemévats, jvTOMOAHGAY els THY avTHY 
airtav avrot €& dypdpov pbeyyouevot, Kai értvoodvTes Aowdopias KaTAa ToD KUpiov, MH Ywe- 
aKovTes pyTe a Aéyouat, MATE Tepl Tivov diaBeBaodvra. épwTneaTwoav your “EAAjvas, Tap’ 
dv Hkovcav’ ov yap Tav ypapov GAN éxelvav éoriv evpnua. x. 7. A. “See Oratio i. contra 
Arianos, ibid. p. 434. 

* See Cave’s Life of Athanasius, Sect. xv. § v. 

+ See my Preface to the Festal Letters of Athanasius, p. x\viii. 





INTRODUCTION. Ixx1 


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 Adyos 3 éyes 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 : 
Kat 6 LloAvKaptos 36 ToUTwY avTaV méuvyTaE ev TH Eepopméevy avToU mpds 
Pidunmycious émoatoAy (B. iil. ch. 36); Somep ovv apéAet Tov Iyvariou 
év aig KaTeAcEapev émortoAais, Kal TOU KAjpevtos év TH avwpoAoynpuevn, 
mapa maow, iv éK mpoodmou TIS ‘Pwuaiwy éexKAnoias TH KopwOiwv 
dierum@caTo (ibid. ch. 37); ‘H péev ovv tod KAyjpevtos dpoAoryoupévy 
yeady, moddyAos. Eipytoa: dé Kat ta “Tyvariov Kai MoAuKaprov (ibid. 
ch. 38.) 

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

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


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

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


Ixxil INTRODUCTION. 


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

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

Among the records assigned to the age immediately subsequent to the 
time of the Apostles are two Epistles, attributed to St. Clement of Rome, 
both of which are addressed to the Corinthians. Respecting the 
former of these, in addition to the passages which I have cited above, 
Eusebius writes in the following terms :—Tovrou 09 ovv Tod KAjevtos 
6uoAoyoupéevn pia EmioToAH PépeTou, weyaAn Te Kat Bavpacia’ HV os 
amd TAS ‘Pwpaiwv éxkAnoias TH KopiwvGiwv dteTuT@TATO, TTAaATEWS THVI- 
Kade KaTa THY KépivOov yevouévys. TavTyv OE Kat ev mAEioTOS EKKAY- 
cia emt ToD Kowov Sednpooteuvpéevny maAGL TE Kal KAP HUGS avTOUS 
eyvapev. Kal OTL ye KaTa Tov OyAovpevov Ta THS KopiwOiwv KEKivyTo 
cracews, a&toypews puaptus 6 “Hyyormnos.* In another part of his 
History he brings forward the testimony of Irenzeus + to the first Epistle 
of Clement, in the same manner as he has done in the case of the Epistles 
of Ignatius. 

Of the second Epistle he writes in the following terms :—Ioréov 
o, ds Kat Sevtépa tig eivae AéyeTae TOU KAnmevtos émortoAy ov 
pnv €0° duoiws TH MpoTépa Kat TAUTHY yvapiuov éemorapeda, GTt pydE 
Tos apyaious avTH Keyenuévous icpev.{ 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 Ireneus, Hegesippus§, and Dionysius of 
Corinth ||, who had mentioned the first Epistle of St. Clement. But 
the same arguments which apply in the case of the Epistles assigned to 
St. Clement ought surely to hold equally good with respect to those 
attributed to St. Ignatius. Of the Seven which Eusebius mentions 
as bearing the name of the latter of these two Apostolic Bishops none ~ 
are supported by any authority that he brings forward from ancient 





* Ibid., ¢. 16. + See Book v. c. 6. 
t See Book iii. ¢. 38. § See Book iv. c. 22. 


|| Lbid,, c, 23. 


INTRODUCTION, Ixxiil 


writers but two, the one to the Romans, and the other to Polycarp. ‘The 
testimony of Origen might also have been alledged in support of the 
Epistle to the Ephesians, and also as an additional confirmation of that 
to the Romans. But Eusebius has not cited, and apparently he could 
not cite, the testimony of any ancient author respecting any other of the 
Ignatian Letters than these three, which are precisely the Mpistles, 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 :—Tiv oyjpepoy ovv Kupiakyy ayiav nucpav dinryayouev, ev 7 ave- 
yvoKapev uv TV éemoToAyv’ jv Comey del ToTE avaryLVaoKOVTES vou- 
Oereio Oa, os Kat TV MpoTépav Huly dia KAjpevTos ypaeioav.* If we 
are to understand 77)v mporépayv in this place in the same sense as 77 mp6- 
zepa, also referring to the very same [Epistle in the passage that I have 
just quoted, which is certainly its most natural and obvious signification, 
these words of Dionysius evidently imply the existence at his time of 
another Epistle of Clement addressed to the Corinthians; and there- 
fore furnish, by way of inference, very ancient testimony to the second 
Epistle attributed to St. Clement. This evidence Eusebius might 
either have overlooked, or not have thought it prudent to advance, be- 
cause it was inferential, and not direct.+ In the last of the so-called 
Apostolic Canons two Epistles of Clement are mentioned immediately 
after the Epistles of St. James and St. Jude; and in the celebrated 
Codex Alexandrinus, one of the most ancient copies of the Holy Scrip- 





* See Eusebius, Book iv. c. 23. 

+ Step. Le Moyne, inferring that these words implied a contradiction to Euse- 
bius’ own statement respecting the Second Epistle attributed to St. Clement in the 
passage which I have quoted above, was led to suppose that the text of Eusebius 
was corrupted in this place, and proposed to read 73 rporépov for tiv mporéparv. See 
In Varia Sacra Note, p. 1067. Dr. Routh agrees with the inference which Le 
Moyne has drawn, but sees no necessity for any change in the reading if we take 
Th mporépar, in contradistinction to the Epistle of Soter and the Romans, received 
by the Corinthians at a subsequent period. For my own part, I must confess that I 
hold with “ Viri doctissimi, qui hunc locum urgent, ut duas Clementi epistolas 
adscribant,” upon the grounds which I have stated. See Reliquie Sacre, edit. alter. 
Vol. i. p. 188. 
; k 


Ixxiv INTRODUCTION. 


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

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

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

I have given, among the testimonies of the second century, a passage 
from a Commentary attributed to Theophilus of Antioch, in which 
allusion is made to some words in the Epistle to the Ephesians. I 
have adduced this testimony, because it is so alleged by Bishop Pear- 
son. It seems, however, to be fully established, that this Commentary 
is not the production of the Bishop of Antioch who was the fourth in 
succession after Ignatius{, 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 Irenzus, who cites the 
Letter of Ignatius to the Romans; and we have also the evidence of 
the Epistle attributed to Polycarp, in which mention is made of Igna- 
tius having written to him. 

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

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


* See my Vindicie Ignatiana, p. 35. t+ See p. 159. 

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

§ See Vindicia, par.i. p. 4. || See my Notes below, pp. 267, 269, 272, 278. 





INTRODUCTION. Ixxv 


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

And further, the negative arguments which several learned critics 
have long ago urged against the Ignatian Epistles, seem to be sufficient 
to shew that the Seven of the Shorter Greek Recension were not known 
either to Irenzeus 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*, Irenzeus combats at the same time the errors of the 
Docetz, of the Ebionites, of Menander, of Saturninus, &c. And in 
conducting his argument, he not only alleges the authority of the Holy 
Scriptures ; but also frequently cites the testimony of earlier Christian 
writers}, 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 hanc Valentinianam heresim ex corruptis superiorum here- 
ticorum fontibus profluxisse planum faciat, explicata primum Regula veritatis, 
clare paucisque exponit que fuerint Simonis Magi, Menandri, Saturnini, Basilidis, 
Carpocratis, Cerinthi, Ebionzorum, Nicolaitarum, Cerdonis, Marcionis, Tatiani 
variorumque Gnosticorum impia commenta propudiosaque dogmata.” See 
Le Nourry, Apparat., Lib. ii., edit. 1703. Dissert. 6, in v. Irenzi Libros. 

+ These have been collected by the Venerable President of Magdelene College, 
Oxford: “ Pluriwm Anonymorum, e quibus nonnulli Apostolos audierant, Reliquia, a 
S. Ireneo servate.” See Reliquie Sacre, edit. alter., Vol. i. p. 47. 

Tt See above, p. Ixi. 





k 2 


Ixxvi INTRODUCTION. 


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

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


a 


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


te te 


INTRODUCTION. Ixxvil 


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

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

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

Although I 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 


xxviii INTRODUCTION. 


to take the copies of the Longer Recension into account, the additional 
evidence afforded by the manuscripts in which they are comprised, is cer- 
tainly stronger in favour of the Epistles which have been rejected, than 
of those which have been accepted.* If the copies in which the Seven 
Epistles are found contain others which are spurious, the collector of 
the Ignatian Letters, who has admitted these spurious Epistles, without 
any distinction, into his collection, must either have been ignorant or 
dishonest. If he were incompetent to judge and determine which were 
genuine and which were supposititious, why might not some of the 
Seven admitted by him be spurious as well as the rest? and if he were 
dishonest, why might not his falsifications extend even to some of them 
also as well as to the other Four? It has been assumed that these Four 
Letters were not in existence at the time of Eusebius, because he has not 
spoken of them: but one obvious reason why he should have omitted 
to mention them is the fact, that they contain no information respecting 
the Episcopal succession, which, as I have remarked, was one of the 
chief objects of his history; and surely there is as much tact displayed 
by the collector and arranger of the Ignatian Epistles in selecting the 
name of the Antiochians and Hero+, 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.{ 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. + Ibid., p. 339. { Ibid., pp. 326, 330, 331. 

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





ee 


INTRODUCTION, Ix xix 


GENUINENESS OF THE THREE EPISTLES EXHIBITED IN THE 
SYRIAC VERSION, 

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

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

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


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


lxxx INTRODUCTION. 


his charge, we learn from the instances supplied to us by Eusebius in 
the Epistles of Dionysius of Corinth. In one, which he directed to 
the Gnossians*, he gives advice to their Bishop Pinytus; and ano- 
ther, which he sent to the Romans, was addressed personally to Soter, 
their Bishop. + 
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 age} and cha- 
racter of the holy Bishop of Antioch, and the circumstance of his being 
then on his way to Rome to receive the crown of martyrdom, after the 
good confession of faith which he had testified before the Emperor Tra- 
jan, would necessarily create a great veneration for him in the minds of 
all the Christians at Smyrna; and consequently dispose them to give the 
deepest and most serious attention to any word of exhortation and adyice 
which he might offer to them. ‘The close state of restraint under which 
he was held by the soldiers who had the custody of him, would pro- 
bably have prevented him from being able to give, personally or by 
word of mouth, any admonition or instruction to the Church at Smyrna ; 
and Polycarp, who at that time could only have been a young man§, 
anxious 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 


* Tatrais dAAy éyxarciAexrat mpos Kvwoctous, év 7 Mevurov ris mapoiktas émioKxoTrov 
mapakaAet, wy Bapd dopriov émdavaykes TO Tept ayvetas Tots adeAdots emrTiOévat, THs dé TOV 
ToAAOv KatacToyalecbat aobevetas. See Kecl. Hist., B. iv. ch. 28. 

t “Ere re Tod Atovuatou Kat mpos ‘Pwpaious émiaToAH péperal, emickdT@ TO TOTE Lwoript 
mpospwvotca. Lbid. 

{ There are no data to enable us to form an accurate calculation of the age 
of St. Ignatius. Cave considers that at the time of his martyrdom, fixing the 
date of this at A.D. 107, he was “then probably above fourscore years old.” See 
Life of Ignatius, §.v. 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 Fasti Romani, 
p. 157. See, also, the Chev. Bunsen’s Ignatius von Antiochien und seine Zeit, p. 23. 


INTRODUCTION, IxXXXI 


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

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

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

Another objection urged against this Epistle has been drawn from 
the Latin words which are found in it.+ To this Dr. Hammond tf 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. li. 
t See Dissertatio Secunda de Ignatio, cap. iii. §. 9. 


l 


Ixxxli INTRODUCTION. 


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

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


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


INTRODUCTION, Ixxxlil 


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

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











* See Notes, p. 312. 

T Animadversiones ad Eusebit Chronicon, p. 207. 

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

§ See Vossius’ Epistola ad And. Rivetum, “gone to Bishop Peaieadi s Vindicie. 
|| See p. 168, and Cave’s Life of Ignatius, §. 

S| See Vossius’ Fp. ad Rivetum. 


$2 


Ixxxiv INTRODUCTION. 


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

The chief objection which has been urged against the Epistle to the 
Romans has been grounded upon the great earnestness and warmth 
with which Ignatius is there represented as desiring and striving after 
martyrdom. This has been supposed to be inconsistent with the cha- 
racter of one of the immediate disciples of the Apostles.+ 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 
possess. 

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

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








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

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

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


a. | 


INTRODUCTION, IXxxv 


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

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


* This seems to be certainly evinced by the language of the Syriac Epistles. I 
quote here the testimony of Dr. Lee to this fact, as my own opinion may be ques- 
tioned as that of one biassed by the subject before us: ‘ Mr. Cureton generally 

“speaks of this translation as being very close and literal. Close and literal it cer- 
tainly is; but not so much so as to deserve the character of very close and literal. 
From all I have been able to discover in it, I think it must be of a piece in this 
respect with the Peshito translation of the New Testament; giving as nearly as 
necessary both the words and order of these in the original, and this in language as 
nearly approximating to that of the Peshito as well could be. Still the servile 
closeness of the Philoxenian version is quite another thing, as indeed the language 
of that version is Our translation of these Epistles was made. at a time 
when a far better taste prevailed in the Church, and when an honest appeal to the 
plain and obvious truths of Holy Writ was the order of the day; the later, when 
heresy and schism had made the letter of the text all-important, and when scarcely 

any 





Ixxxvi INTRODUCTION, 


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

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


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

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

t ‘* Forsitan etiam duplex illa Zgnatianarum Epistolarum recensio invenustis 
hujusmodi studiis suam debet originem. Quid? si utraque, que nobis superest, 
recensio dicatur paraphrasis esse Epistolarum Ignatii genuinarum, plane deperdita- 
rum? Non desunt enim in utraque interpolationum ac immutationum vestigia. A « 
diversis Christianorum sectis, quarum altera tamen multo audacior fuit altera, con- 
cinnate videntur editiones. Opuscula Academica. 8vo. Jen, 1824. Vol. i. p. 26. 
It is a remarkable fact, that a great number of spurious or interpolated works 
of the early ages of Christianity are found in two Recensions, a Shorter and a 
Longer, as in the instance of the Ignatian Epistles. Thus we find the two Recen- 
sions of the Clementines, the two Recensions of the Acts of St. Andrew, mentioned 
by Griesbach (loco citv). In the same manner we have the Acts of St. Thomas (see 
Thilo’s Notitia uberior nove Codicis Apocryphi Fabriciani editionis, p. lxxi.), The 
Journeying of St. John, The Letter of Pilate to Tiberius, &ce. See Birch’s Aucta- 
rium Codicis Apocryphi. S8yo. Haynie. p. 1804. 


———— 


INTRODUCTION, Ixxxvil 


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 Ireneus; but that they could not at that period 
have contained any of those sentences directed against the Valentinian 
heresy, and that these must have been added subsequently. Ziegler + 
expressed his belief that when all the spurious and interpolated parts 
should be removed from the Ignatian [pistles, the original matter 
remaining would be but small. And Baumgarten-Crusius { 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 Irenzeus, but not containing any refe- 
rence whatever to the heresy of Valentinus—found, indeed, in a 
monastery of the African desert, but carried from Asia, and deposited 
there nearly a thousand years ago; and this in a Syriac version, which 
has indeed thrown a new and full light upon the whole of the difficult 
subject of the Ignatian Epistles. 

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





Re Mihi aasit. 3 jam ioe scivisse has I ara ae sub finem 
seculi 2. aut sub initium seculi 3: nec potuit Irenzus aliquid ipse reperire, quod 
Valentinian opinioni opponeret ; quales tamen sententie plures in istis epistolis 
postea insunt.” Paraphrasis in Epist. 2 Petri. Hale, 1784. Prefat. 

T “Eine sobere Kritik kénnte zwar noch spiatere Interpolationem annehmen, um 
wenigsten, den Grundstoff fiir den Ignatius zu retten, aber es scheint in der That 
wenig damit geholfen zu seyn, denn ich bin mit andern Gelehrten der Meinung, dass 
kaum noch ein Ganzes tibrig bleiben diirfte, so bald man alle verdichtige Stellen 
heraus wirft.” Versuch einer pragmatischen Geschichte der hirchlichen Vi erfussungs- 
Sormen in den ersten sech Jahrhunderten. Lips. 1798. p. 16. 

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


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Ses 


thant 





1902002 Lady de! 

s]asa8oy]> Looms] wmosjootods .wojaslZ om Wioaaegndans| 
ype JameeSO SQse. SCO :|>/ lass ql gelmado jelle Oc OT” 

gaol s5pado Imrbar on yreds Gi Smoot, Sf 
Dacha}? Jari fa} eumaso Malpels suqlso fy brow Sis» s 
yptso ear fa} Psd os ja) maw Ilnaba» on 1 YD0s 2S 
aden LSD Jono .ydai Ss comedy .Lamd> wr [Zoro 
14aa0520 FD? Oded Sar |Ludd SoZo camer» Joa} uD romds 
ardad oof slid ait; yoyo Md; yd GYods |Zas0] Ss 
Bal p87 ys] [oud yuod jl ato yas ie dd Sy hao 


LONGER. 


AD POLYCARPUM 


Episcopum Smyrnensium, 
De illuminatis. 
Ignatius Episcopus Antiochie, qui 
et martyr Jesu Christi, Polycarpo 
Episcopo Smyrnensium. 


I. Suscipiens in Deo senten- 
tiam tuam tanquam supra 
immobilem petram _firma- 
tam 3 quoniam desidero promereri fa- 
ciem tuam immaculatam, quam 
Rogo te in 
gratia Dei, qua indutus es, 
adjicere ad cursum tuum, et 
rogare omnes, ut salventur in 
Christo. Defende locum tuum 
in omni diligentia spirituali. 
Unitatis curam habeto, qua 
nihil melius est. Omnes ba- 
jula, quo modo et te Dominus. 
Omnes suffer in dilectione. 


acquisivi IN Domino. 


SHORTER. 


AD POLYCARPUM. 


Ignatius, qui et Theophorus, 
Polycarpo Episcopo Ecclesie 
Smyrnzorum, magis autem Vi- 
sitato a Deo Patre et Jesu 
Christo, plurimum gaudere. 


I. Acceptans tuam in Deo 
sententiam, firmatam ut supra 
petram immobilem;  super- 
elorifico, 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. 


on 


3 THE EPISTLE OF ST. IGNATIUS 


~ / x ? ~ J ~ TA 
TeOTEVYHIS TYOAACE AiTOU TUVETID TAEloreE 7S EYES’ YenyoeEl, 
: ~ / ~ / 
anolunTov TVEvLEL mExTnWLEVOS’ ToIG nur avdeH nore omonbercy 


@Ocov AnAes TaVTaY TAS voTOUS Bacrale, ws rercos abaAnrns’ 


orov [yao] rAciw “0705, TOAY | noes | 60006. Kadous wobaras cav 


Dirns [provov], yeeess oor ov eoriv' maAAOV Tous osworeeous éy 
TLLOTNT! UTOTHOTE OD THY TEADMK TH wUTH EuTAKOTED YeE- 
eumeverces’ TOUS moupozva Lous ePooyuts rave. Deonmos yivov, 
WS 0 ODIs, Ev MmaoIW, nos HmeCCELOG Eionel, we n mecrorece. Aue 
TOUTO TULUILOS ei xa) TVEVMATINOS, Ve To Pawoneve wov eis 


, "4 \ ny: eat 5, = ¢ i | 
TOOTWTOY HOKOKEVIS, TH OF HOCUTH KiTNSs be TOE Daveouly ORWS 


SHORTER. 
~ / ’ / 
Teorey chs Tyonhale adiarei- 
~ Sf a od 
TTONS OiTOD OLVETIY TAGIOVA 16 
7 é / > / 
EVES’ YONYOLE, HKObNTOV 
~ / 3 ~ A] 
TVEVMO HEXTNILEVOS” TOG HAT 
v4 ~~ / 
avoea xaTH Bonbeav Ozov Aa- 
/ \ / 7 
AEs’ WavrTov TAS vorovs Ba- 
e / > aie 
orale, ws TEAELOS abranris 
¢/ Fe , \ ; 
OTOVD TAEIWY ZOOS, TOAD xe e- 
dos. 
\ \ aN 
B. Karovg wadyras cap 
~ > 7 F 
Dirns, vues vor oun sory 
~ P \ / b] 
ear doy Tous Aolmoreeous ey 
/ e 7 é b] ~ 
TELOTNTS UTOTKOTE OVD WHY 
~ ~ ? ~ >] / 
TOHULE TY KUTT EUTAKTT EH 
7 \ 
Jepareverors” Tous FeLeo- 
\ ) ~ v4 ~ 
Evopovs eupeoyats mauve. 
/ 4 ¢ A 5 
Deowpos yivov ws ois ev 
/ \ / ¢ \ 
LTLOW, Ob HEROLLOS, woes 
\ ~ 
TEpbrrep. Aa rovro ToLpxi- 
\ — \ \ ¢/ 
HOS Gh Hb TVEVMATI“OS, sO 
4 / d 4 
Th Dasvomene Tov 66 Te0TW- 
of 3 \ ~ > 7 
TOV HOAMKEUNS TH dé LOLKTH 


/ ¢/ bn ¢/ 
AbTEb, bv OOK Paveowln® OTWE 


LONGER. 
~~ / > 4 
TCOTEVY C46 Tyonale adtanetrrots" 
~ 7 / ind v7 yy 
aiTOU cuverly TAgboVe NS EYES 
/ >? a ~ 
YONYVOCE, LHOMNTOV TEVA HE- 
/ E ~ ss . \ 
“HTN[LEV0S” TOG HATH waved 4aTH 
e “¢ 7 “~ / ‘ 
omonberay AAG Ocov’ ravray ras 
/ / e / 
voroug Parrale, wo Teresog abAn- 
\ 
TNS, Hs Kal 6 Kiptos mavrav’ avirds yap, pyc, 
Tas acQevetas tuav ¢daBe, wat Tas vocous 
< ~ > 4 ¢/ / / 
iuov éBdoracev, Ozov FAginy “0706, 
x / 
TOV x€e006. 
7 \ \ aN ~~ 
B. Kaarous procbnras cay Qians, 
, > 7 4 ~ ‘ 
YuelS TO Ove OTs [eardov dé 
\ / ? oh e 7 
TOUS Aobmoregous &Y TEMUTYTs UTO- 
> ~ ~ ~ >] ~ 
TAO0TE OV THaV TCHVLA TH HUT) 
5] / / \ 
EUTAKOT OW SECKMEVETHE TOUS roLp- 
\ > ~ ~ 4 
of vo Lous eueoy,ass wave. Deo- 
/ e € of ? ~ 
ViILOS YsVOV, WS 0 OPiS, EY TUTE, 
\ > / > \ e 
HOLL LHECHKIOS EIOKEl, wo 7 Téek- 
/ \ ~ 
areon. Lic TovTo ex yuyiis Kal o6- 
v \ \ 

Mares Eb, TUCKIN0S HAL TVEVLETI- 
\ ¢/ \ / / > / 
HOS, bVL TH Dasvomevae wos £45 %e0T- 
‘ , \ \ , 

WHOY eravoplwons, TH Og oper o 


> ™ ¢/ , a “7 
OITNS, sve GOb Paveowbesn sve 


/ iy 





ai, lili. 4. 
Matt.viii.17. 


4 


Matt. x. 16. 





TO ST, POLYCARP. 4 
Jano5? gad Lacon vy Dal O67 gd0 fale floom ‘Spo . do] 4] [Zod,5 
eaido» finias “soln, jay yl rai do yas . da] Jao Jato» Yl, 
PasZon ol ne MSs Lor pag toed seas HES] yA 
gael Malpade yd Dod crag youd> Ma] yous Lag Ipod ¢] 
es eat }so fsom p> ceimce “Go OS .]Zome> ahs qamed? 5 
| saeco .psasap Joan pal Yarns 20 .nametd0 Laon fasop> 
qateelisoy cardatly 14005720 Red? pala] Lan'Cylso . bas yal So]bo, 
«pS pelt fe p80 cain? cada! Gao “Spado Jord yO0545 yoyo 


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


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


ex anima et corpore, 


SHORTER. 


Orationibus vaca indesinenti- 1 ‘Thes. v.17. 


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


nem Dei loquere. Omnium Gal. vi. 2. 


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


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


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


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


on 


10 


a THE EPISTLE OF ST. IGNATIUS 


‘O xzai- 
\ ] ~ ¢ / ~ \ ¢ / 

eos amuiTe of, ws xvPe—rnTns vavy, nob ws YenorCopevog 
Asmever, eis TO Ozov emituyven. NiQe, ws Ocov abanrins’ ro ye uct 


: / \ \ > 7 » See 2 \ \ / 
aplapara “405 Cun KbWVbOS, wees 4$ “hb OV TETelens, 


pondevos Aeimn, nal Tarros yougiowuros regiooedys. 


Kara 
, > / ? \ \ A / el > iw 

Tore cov avriipuyoy ya, nul Te Deon Mov & nyamnres. 

c ~ ? 7 > \ e ~ 7 

Oi doxovrres akiorieros elves week ETELOOIOMTLAAOVITESS en 

/ . ~ A Si 4 A e > ‘ / 

oe nararAnoctrwcay or7bs 0% edeanios, ag abaAnrys rorro- 


weaves’ weyarov [yae] tori wbanrov déegerbas nob vec 


Ocov 


\ b] \ c ~ ¢ Fd 
HKb AUTOS NUKS VTOWMELVN, 


/ ¢/ 
LahIT TH EVEXEY 


SHORTER. 
\ /, \ \ 

undév0¢ AGT, “0b TYTOS 

‘O 


\ > ~ e 
#06205 ATAITEL Of, BC xuee- 


YoLelT LAT 0s TECLooEUNS. 


VATS avémous, Hb WS WALI 

/ / b a ~v 
Comevos Asevee, e6¢ To Oeov 
N7Q:, ws Ocov 
abrnrns ro Séun adlae- 


> ~ 
EDbTUYV Eby ° 


4 \ \ 245 \ fo 
Tle “x04 Cun CLbGVhOS, FECL 7S 
\ \ / \ / 
nas ov wertions. Kara rav- 

>] E > \ \ 
Te cov avtinpuyor eyo, wb 
\ / e > , 
TH dere pov & Nye 
TTS. 
/ ~ ? / 
I’. Of doxovvres aZsors- 
> oe 
OTTO ELVOLL HOLE ETECOOIOMT KA 
~ / / 
AOVITES, LN TE HATATAUOTE- 
~ e ~ ¢ > 
Tara. UT e0eaI0S, we akpov 
/ / tJ \ 
rumrowevos- Meyaarov cori 
~ \ / \ 
abrynrov To decerOces 4b Vb- 
~ / . ~ 
HOW [LALTTH O€ syExEY Meov 
/ ¢ / ¢ ~ ~ ¢/ 
TOLVT OL VTOIMEVELY NULLS Osh, sve 
\ > \ ¢ ~ ¢ 4 
Hb KUTOS Nes vToMEY. 


/ ~ / ” >, 
IlAéov cxovdetos yivov ov és, 


/ 
TOAVT A 


e / ¢ ~ ~ vA 
UTOWLEVEN —iweeg Ost, sve 


v ~ / Lod > 
IlAéov wxrovdaiog yivov ov si. 


LONGER. 
/ / \ \ 
penoey Ob Agha, xOb THVTOS VO- 
7 7 XN 
Clo aTOS TECLoOTEUTS. ‘O %04006 
~ 7 
TITEL OF evyeo Oar’ wore yap *U- 
/ é : . 2 x 
Pegrnrn avepos ouuParreTat, Ob WC ynb 
/ / ” J 
velorlomeny Abmeves evleToL els TwTN- 
plav’ ovTw Kal col 4 vx? Te0s To ewirv- 
~ aed Led ied \ 
ye Ozov. Nae, Ocov abanras, 
are’y P ? / \ \ 
ov FO SéAnna, apdueaic, x0b5 Con 
9. ¢ \ on \ / 
Ciao, WEL NS Hel ov weTEl- 
\ 7 ~ » 4 
car. Kara ravra cov avr inpoyos 
? \ \ hn / e\ > / 
ey, Hab TH eo we ov & nya- 
NTH. 
/ ~ / - 
I’. Oc doxovvres eEsoriorros €6- 
\ ¢ ~ e 
yok, x04 erepndOnaxaAovrres, 7 
/ '. ~ \ e 
oe xararAnootrwroy ornbs OF &~ 
nw rn , 
decks, wo dkuov turromevos. Me- 
/ > \ ~ / 
yarov eoriv abAnrod, decer bors, 
dé 


~ / ¢ / ¢ ~ ~ 
Ocov ravra vromeven nuns O&is 


\ ~, / ¢/ 
HOb VbHOLY LAMOTH EvExey 


iv4 \ > \ ~ . p ; 
Va HAL AVTOS Nfs avamelvy es 

~ / ee 
viv Bastheta. T[retov xeorbes ry 


omov0N ov 6h" cuvrovwrepov dpame” 





Pe ee 


TO ST, POLYCARP. 6 
2 faery ideeds omdto S.a.c0 , jpattn lomd |} yopicoy 
SbESoSS Ponmado> yolor bas! ylo Jost Liszprao yl 
eo yerrtcy Yodo aS, HLAZ] yl pd Laon JSP Jodad, 
com> Amoso ha} wl, cain .flou fy ydsds on Lin 
DiSonmd? (Qc waioolo . yw 23 ada lon) 13] Pwo S25 
D fyoos Prodsa. arsco :yOpso Omalel capoiato, conde] 
men Led2]) SS» Lded2] yo] 15;a> eer Yooo . yoink 
eS HS Yodo No Ja SVQ Mlle opie S84) boi 
epaltaly [SO SO pala dare rom com 6o] qpaadyy «prams, 


LONGER. 

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

III. Qui se arbitrantur fide 
dignos esse et aliter docent, non 
te circumveniant : sed sta firmus, 
sicut incus quze percutitur. Mag- 
ni enim athletz est, vapulare 
et vincere. Maxime autem pro 
Deo oportet nos omnia sus- 
tinere: ut et ipse sustineat nos 
in regno. Plurimum adde_ ad 


festinationem 5 continuanter curre: 


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


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


1 Cor. i. 7. 


Le 


10 


ys THE EPISTLE OF ST. IGNATIUS 


rm \ \ , : \ < JX \ AYA \ / 
Tous HOLbCOUS narapnovbcve TOY UTES HOICOV TLOTOOKA, TOV HV eOVOY, 
\ > 7 \ p) 9 >7¢ ~ e \ N 5] / \ > ~ \ be 
TOY HOLUTOV, TOY OL HULAs OpATOY, TOV anbnragdnrov, rov cerby, rov Os 
~ ‘\ \ / x ¢ ~ e / ~ 
Rpeas RONTOs TOV HATH THVT TLOTOY Os jks vToElavre. Xneus 
‘2 / 2 \ \ / \ > ~ x 7 \ 
ZZ) amenesobaocy (ETH TOV K vetoy OV “LUTwWY Peovriarns éoo. Madey 
/ \ \ ~ r, a 
Oyev yang Gov yweobu, wnoe ov avev Ozov YVans Th TEMToTE 
7 0% / >? / II / \ / m4 
ore ovde teaooess. Evorades. Uvavoregoy covaywyas yweobwouy® 
/ : \ / Nene 
ef OVO MeTO5 TUVTHC Cnres" dovarous “Ob dovrAac 27) vreonDaves® aA- 
, > / ~ / 
Ad wnde avror Qucrovabuccy, AR [ws] cig OoZey Oeov rrEoy Dovrev- 
/ \ ~ 7 \ 2 
erwocey, ives xpeitrovos erevbeolas azo Ozov ruywow" wh tourwroy 
> \ ~ a) ~ ¢/ \ P) ~ ¢ bo ? . "4 
aTO TOV HOIVOD erevbecovabus, ve Ly Oovhos Eveelwosy emiOuuies. 


i : 


SHORTER. 
\ \ / - \ 
Tovs xasgoug narepovbove® Tov 
\ / \ / 

varée #042 0 meor0ont, TOV HYe0- 
\ ~ 

VOY, Tov eoeuroy, Tov Ob nas 
rov arbyraa@nrov, 
b] ~ \ b] ¢ ~ % 
amabn, tov os nus aobnrov, 


¢ \ \ 
ogaroy, Tov 
\ \ yA / > me ~ 
TOV HTH TUVTAH TLOTOY Os Nps 
Vroeivavree. 

A’. Xineos pn apereicbuocy® 

\ \ / \ > ~ 
wera tov Kupsoy ov avrwy Peor- 
* ! \ / / 
riotns goo. Mydev avev yra- 

/ \ \ 7 

wns cov ywerbu, unde ov ayer 
~ > AN 
Ozov ci ovog 


~ tA 
TEKOTE ore 


TOUOCELS, evo TAaOy¢. Ilvxvore- 
/ * 
eov cvvaryayai ywerboouy ef 
2 sf / / P / 
Ovomaros mavrecs (nTEs Oovarovs 
/ \ ¢ 4 
uo} OovrAces uy vTEenPeeves’ aA- 
\ > / 
Aa ponds avrot Qvosovebucny, 
5] , / ~ / 

AAD ig Oofav Ozov rAégov dov- 
/ / / ’ 
AEVETHTOLY, LV HeEITTOVOS &AED- 

/ > \ ~ 4 
beciug amo Oeov ryywow wn 
BOLT WOOLY “TO TOU xoOWov eAEv- 
~ / ~ ¢ 
Oegovabess ive par dovaos euee- 


baci THs emsOupnices. 


LONGER. 
\ \ 
Tous xeeieous norrapc.vOaveEe cs év- 
Tav0a et, viknoov’ Mde yap éott TO oTadtOV, 
A ave v4 f ; J 
éxet d€ of orépavot. Tigao dozen Xpiorov 
Tov WLOov Tov Mecod, Tov ayeovoy év Xpova, 
roy wogaroy TH ptoet, ogaroy év capt 
Toy arbnraQnroy Kat avap7, @>s acw- 
sarov’ Os 7 [lo0lS dé amrov Kat Yrndagdnrov 
\ ’ ~ 
év ompate TOY analy, @s QOecedv, Os 
~ \ \ 
nyuces v8 wabnrov, ds evOpwmov, TOV 
/ / ~ 
Hare ToVTE TeOTOY Ov nncas 
4 
UTOPEN OYTO 
a; Ai Kee ben cweneio ba 
oo pares 70) Kuesov ov avray 
dgortierh eoo. Mydev a oven Tis 
yratens oov yever ba, pendec ov civen 
@cou VOLS Th TUTTE oree ov- 
\ / > / / 
de mearress. Evoredes. Ivxve- 
/ 
recov cuvarywyar yiverbuoar es 
ay / , ‘ , 
OVOMLATOS THAVTAC Cares OovaAove 
% / Vir / . > 
“Ob dovrAas Zz UTECNDAVES aA- 
\ \ > \ 4 
Aa ponde avroi Pvowvebwray, 
> 4 ~ ~ 
HAN sig OoZav Ocov xAciov dov- 
/ 7 - +] 
Aeverwocy, bvoe xeEITTOVOS EAEV- 
? \ ~ 
bechasg TUY WOK azo Oéov. wy 
> \ ~ ~ 
aipéraoav ATO TOV KOv0v éAgu- 
~ 7 \ ~ e 
becovobees, ive jun Oovros evee- 
~ , 4 
dacs erOvpsees. 





aoe 7 wt - 


1O ST, POLYCARP, s 
ont Jamso Laoo /fady eho wdadoy ond Lrdjpo write lion 


aad} chads.<Lso» On :|pedto ly ond : 15) mds Leds 
pean qa dagitor ond seahe Hp ond .caatodto fly one 


ema  JAS%03] 


chddiso jauw yaaa] ‘Sar yopcsa, ond 


gO o> la | yoo ama? wpe eeom Dal ¢ po “Sido 
Da} gS ep flo}. Jn, ja.>, 40 pa yo,S0 jasm2 da] fo]. yim, 
mies 0 [SD won wai] Sad. eotasc] cooms |é15 .lulay yooo 
Tae DOs? yal ] «(0.4 Qed can Us] by foal | |2nscflo 1 aso 
JaS et? |Zpale ] 205 baad Tole) ae a esate d-2 cOOLI pelle las 
anger? os (ae Lm U> (03 jaw Dna lay el? (O-SGeanp [I 


LONGER. 


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


tinentem. 


This version ends here. 


SHORTER. 

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

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


Deo quid operare: quod autem 


operaris, sit bene stabile. Saepe 
congregationes fiant: ex no- 
mine omnes queere. Servos 


sed 
neque ipsi inflentur; sed in 


et ancillas ne despicias: 


gloriam Dei plus serviant, ut 
meliori likertate a Deo po- 
Non desiderent a 
ne ser- 


tiantur. 
communi liberi fieri; 
vi inveniantur concupiscen- 
tie. 


wo 


1 Cor.vii. 22. 


1 


vr 


o 


9 THE EPISTLE OF ST. IGNATIUS 


\ / ~ ~ \ ~ 
Tas nonoTey vices Devye, ardrov de Tees Tovray OMbA toe TOLOv. 
Tats adergais mov reorrcres, ayarauy [ev] ra Kugin, moet rois 

/ > ~ \ \ / ¢ 4 \ ~ 
cvu[sioss apuerobocs THon: nL TVEVLETL Opmosws noi ois 
b J ~ +] > 4 ~ ~ 
adEADorg pLov THCKYYEADNE, ev ovomers [Tov Kueiov| ’Iyoov 

~ 5 ~ \ , ¢ c / \ ’ / 
Xeorov, ayarav ras cvp[diovs, WS Oo Koos0s THY EXHARCIAY 

? ~ / / bd - / / ~ 
Lavrov]. Ei rig Ovvaras ev cyvele [EVEN ES TINY TG rHe- 

\ ~ / ’ / 
xo tov Kugiov, ev anavynoia mevira” tay xavynontos, ano- 

. > ~ ~ ? / / 

Aero’ Gav yracbn TARY TOU é@loxoTOV, ePbaerees. Teeres 
\ ~ ~ \ ~ / ~ 
d& ols Yahovol x~hb THIS yamoumEevosc, ETO vans TOV 
> / \ ~ oe 

erigxomov Ty Evmow roeicbas, ive 0 yamos n xara Koes, 


nas on nar exiOvusoev. levee [de] cig rommv Osov yids 


SHORTER. 
3 / ~ 
E’. Tas xaxoreyrias Qevye, 
~ \ \ 7 e / 
ardov Og Tek TOUTHY OMbALCLY 
mosov. Tass wderQaic mov Te0e- 
, ,’ ~ \ / 
ares, ayoray tov Kugsov, mos 
~ / > ~ »! 
Toig ovpioss cexeiabees Toon 
\ 7 ¢ / \ 
Ob TVEVLOTS. Onoiws xaos 
TOIG KOEADOIS [Lov TOUCUYYEARES 
? er ’ ~ ~ ’ 
ev ovomats Incov Xesorov, aya- 
~ \ "6 e c 4 
TOY TOS cup[oiovs, WS 0 Kveiog 
5) / / , ) 
chy ennanoiav. Es rig Ovveroes ey 
4 / / > \ ~ YA 
CLYVELCL [LEVEY, G46 TILLY TOV Kueiov 
~ \ ] 9 ? 
TNS THLLOS, EV HHAVY NTI [LEve- 
Tw" EHV KOUYNTHTOL, UTWAETO 
\ ? ~ , ~ > 
kar coy yrwrdn wréov Tov emt- 
/ \ 
IIeemres dé 


\ ~ 
XAb FTAIC YaLovu- 


/ 
cxorov, ePueres. 
TOL yoouc's 
Eves, [LET OL 


/ \ ¢/ ~ e 
onoTov THY Evwos Toserrbas, sve 


/ ~ 5] 
YVOANS TOV eTI- 


e / > \ “ ~ \ 

0 YAL0S H KATH Qcov, Hab 27 
ee | / / > 

“AT exOumicy. Ilavre ¢i¢ ri- 


env Ozov yiwerdn. 


LONGER. 

E’. Tag xanoreyvins Devys, 
(LA Aov Og Teel TOUTMY OMbA TOY mi 
worov. Taic aderdais nov eoc- 
Aahes ayarev rov Kugsiov, xe 
ToIg Tupefososs aeneiclas coon 
wo mvevmars. ‘“Omoiws nok 
TOKs HOEADOIG ov mopar verre, 
ev ovomors Inoov Xesrrov, aya- 
THY TAS OVIL[I0vE, WS 0 Kveso¢ rn. 
exnaranoiov. Ki ric Ovverces ev c- 
YvEloe EVEM, Gig TILAY TNS ToUpLOS 
Tov Kueiou, ey MUD Y NT be jeeve- 
Ta)" Gay LLVY NONT OL, aTWAETO 
Kat €oy yracdy TAnv Tov emi- 
Ieee Oe 


~ ~ \ ~ / 
TOS yewouet, “4b TAS yuwov- 


cxorov, ePbupras. 


\ / ~ > 
THIS, ETH Yuwuno TOV em- 

/ a’ ¢/ ~ ¢ 
THOTOU THY EvwoTW ToIEiobos, bvOL 
¢ / Lo \ / \ \ 
0 yawos 7 xaTH Kuoiov, mas wn 
>? I / ’ \ 
nor ersOuusev. Tlavre big ryeqy 


Ocov yiweoda. 


ay; ee * 


TO ST, POLYCARP. 10 
wea ngido “S..80.80 sor car Dalpale 000; [dam [d.35 my 
CAM AMD AAMC GSD ead? 456] Lao udandill 
go? TSBAD ~OSS0 Lao easel] 12] cay OL . emOzD0 tare 
Wyo waa} | rep SS GO ye] OTD ad? famewdC Som. 
a] Borrow Hy food cor oie? Ipoal [Zoso~> ccados Ham D 5’ 
ot? Ie aS Sand] Jooms) So GBS p24] |] op o] imal 
eA? Cooma Jocama]; fasdasod; 07}; fdido Jas 
Joma JS» ]pcall cay yopsodo JA G> Po (0> 1.00} loo; 





SHORTER. 

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





5 


11 THE EPISTLE OF ST.IGNATIUS 


To txicnorw xeoctyere, wa xxi o Ocos vuiv. “Avtinbuyor eyw 
Tay UTOTATTOMEVW TH ETITKOTW, TeETUTE—OIS, OlexovOIs’ eT 
AUTY [Lok TO [Legos YevoiTo Eyew Tuga Oey. Luynoriare wA- 
Anno, ouvabrAcire, cvvreevere, cuummucyere, ovrynoncobe, ovye- 

Agé- 
Maris 


TT. Be ¢ ~ / 4 iv r a ¢ 
0 ATTIOMA VILWY IMEVETH, WS OTA 7 


/ e ~ > / \ / \ e / 
yeseerbe, wo Wéov OLLOVOILOL, HAL waeedeol, “Ob UTNCETHS. 
cxere w oreareverbe, a ov nai TH olan xomoeode. 

~ / ~ 
DAY deoeerae eveedy. 

s e 0. he €¢ 9 / ¢ / a co \ e 
ThOTIS, WS TECLAEDUAGIA N LYAMTN, WS dogu N UTOMOYN, WS Tay- 


Sa \ / e ae \ ? \ »/ e oT ae 5 re 
oThin’ Ta derooiTe vu, TH (myuba| soya ULM We TH MnKETTH 


pug asia Ocov xomsonode. 


> ye e e \ > e ~ 
ev meaorytt, ws 0 Deo wed vuwy. 


SHORTER. 
/ r ~ 3 / / 
s. To exsoxorw TeOTEV ETE, 


"Avri- 


\ ~ 7 
»puxov sya TOY UTOTAOTOMEVaY 


¢ \ ¢e \ e ~ 
wwe xb 0 Oeog viv. 


~ 3 / / 
TH) ETIO KOT, meer Ouregoss, O1a- 


x ’ ~ \ J 
nOv0‘C" Kal LET auTaY [0b TO (LE- 
/ ~ > ~ ~~ 
eos yevoiro wye ev Oem. Bvy- 
~ 4 ~ 
HOTIATE KAANAOIG, TvvabAcire, 
7 
ovyTeEyere, TUUTATY ETE, TVY- 
~ 4 ¢ ~ 
noiwcnobe, ovvevercerbe, ws Czov 
we 
o1nOYO{L05, “004 roeedeos, xOLL UTN- 
> / od / 
gira. Avernere  orearevecde, 
~ / 
aD ov nab ra orpania xousleode. 
, ¢ ~ J c ~ 
Myris vuwy derterme eveed. 
‘ / ¢ ~ / € 
To Parriona vay wevera ws 
/ 
OTAM N ThOTIS, ws TeesntePa- 
¢ ’ / ks € 
aia’ nayarn, ws dogu q vwr0- 
c / 
0v7, WS TUVOTAIA Ta OETOCITA 
e ~ / ~ t yA 
UILW, TO eoya vinay’ iva Te Kn- 
¢ ~ / 
neTTa view alin xousonode. 
Maxzeobuunrare ovv pet HAAN- 
’ / ¢ \ c ~ 
Awy &Y TELOTNT, we 0 Ozoc U/W, 


> / e ~ \ / 
Ovainny vay Oe THVTOS. 


Maxeobupeire pet BAAnAwY 


> 4 e ~ \ / 
Ovasmqy vewv Oia WoavTOs. 


LONGER. 
/ To >] / / 
s. lw érisnomwy TeoceyeTe, 
4 
*"Avri- 


\ ~ ¢ 
~poyov &ya trav vroTaccomevay 


‘7 X e x ec ~ 
bya nas 0 eos viv. 


, rf a 4 
TIT LOT Oy weer Ourecin, O1aex0- 
vols” LET CUTaY (LOl TO [eeOS 
/ / \ vies 
yevorro even raea Oeov. Boy- 
HOTIATE KAAHAOS, cuvabAsize, 
Y 
TVVTREYETE, TUMMATYETE, TUY- 
~ / e ~ 
nowwnobe, cvveyeleerbe, we Ocov 
ObLOVO(LOLs Hob FOLPEOLOS, HOLk UTN- 
/ >] / e / 
eras. Agecuere w orearevecte, 
ad ov nai ra opavia nomioeode. 
~ / € ~ 
Maris vuav decterme eveeby. 
\ ~ 
To Barricua vuov wevero ws 
OTA’ 7 ThOTI, we TECbHEDA- 
Rei’ 1 ayarn, we dogv' n vI&ro- 
ov, ws THVOTAIa Ta OeTooITH 
se ~ li 
UUtY, TH EOC VILGY be TO HH 
¢ ~ v7 ~ / 
nemra unary xesaOeov xouionobe. 
Mazeobumeire ouv er aAANAWY 
, aA € \ , ~ 
ey TLUUTNTs kat 0 Meos web DLW. 


> 4 et ~ \ / 
Ovarnny vinwy Oia TavTos. 





TO ST. POLYCARP. lz 


Babies Joo). Is}, .x0ne Saat JS: ely: leeamnl> expam codupn 
saasodscSo lesdado .loamol! qtpecliasc, daly combina 
Hag} ops «Vy pa As essscs das Zo |daso ia lonZ crOnses 
QSC0D .|2p40 JOS aadcy .|r_ie JOS ame |rpce YOS afin .|r_id yod 
Op Re sramarastasco me usrSo fas) JNS dh yal |p pid yod 
.gpeea caasso aa}  .|d.rao] mado edad :cactamdazo mS 
gol momo .]Ziarm yal |Lorscano . fanz yal oad Jom2 caolayadodsc 
HAY conepas oom OSthy + baa] MDS yal [Zo3;mumd<0oo . ozs 
Za. (Qam0o5 len JomZ 1.0312 yal In» JlLonet casmods 
er} a> gaa> fa] jos fal .cantoSs Jn; ys] [Lomar> 13a 


SHORTER. 

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


wo 


0) 


13 THE EPISTLE OF ST. IGNATIUS 


c ‘ ? / € ~ > 7 TA A ~ / 
O Xesoricavos eLovoiay eavrov ove eye, wAAa Oew oyvornales. 


‘Acralowos Tov medrovra xaraksovobas rov eis Avrioyeiay mo- 


, ~ / 
eeverbos [avr euov, xadwe evereiAauny 006]. 


SHORTER. 


Zz. "Ered ry exkAgota " ev “Aytuo- 
yela THs Lupias etpnvevet, ws _€dnr@Oy 
por, dia THY Tpooeuyyy Dpor, Kayo 
evOuporepos eyevounv ev apeprysvia 
coi, eav ep dia Tov mabety Ocov 
ETITUXO, eu TO evpeOqvat me ev TH 
avacTacet vor mabyr Hy. Ilpérer, 
TloAvKapre | OcouakapiotoTate, oupBov- 
Atov ayaryety Bcompenértarov, Kal mer 
porovyoat Tia, ov ayamnrov Aiav éyeTe 
Kat GoKVoY, os duvyoeTat Beddpop.os Ka- 
Aetobar’ TOUTOY KaTaéiooat, iva 70- 
pevbets ets Lupiav doEaon vpov THY 
dokvov ayamryy, ets ddEav Xprorov. 


Xguorscevos eavrov elovoiay ove 
evel, arhra Ow ov: Loncees. 


Touro TO epyov Ocov eorly Kal Umer, 
oT ay are amapTionre. Theoret yap 
™ xapere, OTL ETOLMOL EOTE eis evrotiay 
Oco avyKovo ay" eld@s ovy Umer To 
avy Tovey THS aAnbetas, de’ OAL yor tuas 
ypaupatov TapeKkareoa. 


H’. ’Evet waoas tats . ExKAgotats 
ovuK dvvnOyv yparrat, dea TO éFaiyys 
ety pe aro Tpwados ets NeGroAuy, ws 
To OéAnpa Tpooraocel, 4 yparpets Tats 
eum poo Bev exkAyotars, ws Ocov yvopany 
KERTNMEVOS, ets TO K@L avTovs TO avTo 
Too ot ev duvapevor, meCous Tepe 
Wat, ot d€, emioTtoAas dia TOY WTO Gov 
TEUTOMEV OV, iva dotacbyite alwviw 
Ey P®, as aétos ov. Aoralouat TaVvTas 
eg OvOMATOS, Kat THY TOU ‘Eritporov, 
oY OAW TO OLK AUTHS Kat TOV TEKVOV" 
aoralopat”Arradov Tov ayarnrov pov" 
aon Copoes TOY MEAAovTee HOTC- 


Esovobous Toveigd Supiay mogeverbes’ 
core y xapes per aiirov dia TayTos, 
Ka TOU TEMTOVTOS auTov TloAvKaprov. 
"Eppoabat vas Ova ravTos ev Oce 
recov ‘Tyoov Xpiore eV Opa, ev @ dra- 
peivyte ev evoTyTt Ocov Kat émisKory. 
Aoralopac "AAkyy to ToOnTOY pov 
ovoua. "“Eppwo0e év Kupio. 


LONGER. 


Zz. ‘Errecdy) 1] exkryota 7 ev “Avtio- 
xela TIS Lupias etpyvevel, | @S ednroOn 
jot, Ova TIS TPOTEUXNS Umer, Kayo ev- 
Ouudrepos eryevouny € €v ape puavics @cov, 
eav meEp dia Tov mabety cov emirixe, 
els TO evpeOnvat Me €v TH airnoer UMOV 
abn ray. Ilpé7rez, TloAvKaprre Geowa- 
Kapirrorate, oupBovrov aeyaryetv, Geo- 
TpenerraTor, Kal Xetporovyoar, et Twa 
ayatytov Nav EXETE KAL GOKvor, Os 
dvvyjcerar Oeddpomos KadetoOa Tov- 
Tov kara&iooa mopevOjvat eis Zupiav; 
iva Tmopevdets ets Lupiav d0Eaon tuov 
THY aoKvov ayaryy, els dogay Ocod. 


‘O Xeswriavoe eZovoicay eavTov 
oun exe, arrnn Osw oxonnles. 


Tovro TO epyov cov €oTl Kal Umer, 
oTay aro anaptionre. Tleorevo yap 
TH xapere, ore ETosol € eoTe eis evarotiay 
Oca avykovoay" elds Upev TO ovr 
Topov. THS aAnOetas, Oe OALywv tuas 
YpappaTov jwapexareoa. 


H’. ‘Evel oov Taoats tats exxAnotaes 
ouK novvnOny ypaurat, dua TO e§aidyys 
mAetv ke GTO Tpewados eis NearoAur, aS 
To OéAnpa poor raocet, yparrecs Tats 
cum poo bev exKAnotats, ws cou Wwopyy 
KEKTNMEVOS, ets TO Kal avrovs Touro 
Toujoan" ot bev duvapevor, meCous me p- 
war ot 0c, emiaToAas, Ova Ter vmro gov 
TEMTOMEVOY, iva do€acOnre év aievic 

Eoryw, ws a&t0¢ 6 Ov. ‘Aoraloua wavras 
€E ovomaros, Kat THY Tov ’Emctporov 
ody 0AM TO OLK@ QUTIS, Kal TOV TéKYOY" 
aoralouat”Arradoy Tov ayamytor pov 
ceomceCopcs TOV LEAAOVTOe HATO 


Esova bes £45 Supiay rogever Bas" 
éorae 7 Naprs Mer aurov dua TavTos, 
Kal TOU TEMMOVTOS avTov TloAvKaprrov. 
"Eppavbat vysas ua mavros ev Oca 
7pucov Iyoow Xpiore evyouat, ev @ dua- 
peivate ey evornrs cou Kat ETLTKOTY). 
‘Aowalomat “AAKHY TO moOnT ov jiot Ovo- 
pa. “Apr 9 xapts. "Eppwobe é ev Kupio. 


TO ST, POLYCARP, 14 


ae Jans! PY) naar ‘Ss JatSos aS MS fafopeS 
Jaaagal ‘Sp]ay Jodnwdoy Jaa} octy [ode Jal ‘She . adda) 
Pet yhy BB? yal aca 


——— 


SHORTER. 


VII. Quia Eeclesia que in An- 
tiochia Syrie@ pacem habet, ut osten- 
sum est mihi, per orationem vestram, 
et ego letior factus sum in sollicitu- 

oe dine Dei; siquidem, per pati, Deo 

* potiar, in inveniri me in oratione 
vestri discipulum. Decet, Polycarpe 
Deo beatissime, concilium congre- 
gare Deo decentissimum, et ordinare 
aliquem, quem dilectum valde habe- 
tis et impigrum, qui poterit Dei cur- 
sor vocari: et hune dignificari, ut 
vadens in Syriam, glorificet vestram 
impigram charitatem, in gloriam Dei. 
Christianus sui ipsius potesta- 
tem non habet, sed Deo vacat. 
Hoc opus Dei est et vestri, quoniam 
ipsi perfecti estis. Credo enim gratie, 
quoniam parati estis ad beneficentiam 
Deo decentem. Sciens vestrum com- 
pendium veritatis, per paucas vos 
literas consolatus sum. 


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





Gr 


ES 0 Mie ig an cia AP GS is 


Iyvarios, 0 nei OcoPogoc, rn evaroynuevn ev peyebes Ozov 


\ J ~ / \ / > 
argos x04 TANCWLAT |; Ti TeowerTp.svy EO LWVaY EbYCLE 


XV > doz / / ¢ / \ 
Osce TZAVTOSC, Eb Ogay TAC H(LOVOY, AT CET TOVs NVOILEVIY, “xOs 


,’ / b] 5] ~ > ~ \ 
exrcrcymevny, ev wales aarndiwm, ev SerAnwars tov Mareos 


Iycov Xesorov rov Ozovd guar, ry exndrnoig 77 alsomo- 


~ / / ~ ~ ~ 
nagicta, t7 oven ev Edeow, raciora ev Inoov Kesrrw 


’ ~ 
EY Oopbarinad Vicrocme Yoke ety 


k 
oi 


r 


~ e ~ a ql / 
‘Amodelamevos ey Oe To rorAvayamyroy ving ovope, o nexTnobs 


/ p) / \ \ / ‘39 / ’ ine Do Pet 
Duces Onna, nub nara Tier nar ayarny Iyoov Xesrrov Tov 2w- 





SHORTER. 
TIPO. ESPESIOY. 
’ e \ / ~ 
Ilyversoss o1xas OcoPogos, ry ev- 
/ / ~ 
Koynern ev pweyebes Osov 
\ / ~ 
Ilareos tAnewpari, 7) TeOW- 
/ \ > 
eroLevn EO cehavay EbvOLs Ose 
x’ > / 
TaVTOS Gig OOLcD TOLp &{LOVOY 
7 = c / a 
ATCERTOY, NYWILEVYY, HOLb CHAE- 
/ > >] ~ 
Aeymevny, ev wobes acrndwa, 
~ \ 
ev Seanwors tov Llargos, xa 
‘Inoov Xeirrov rov Oeov 
e ~ ~ / ~ 5) 
Ny TH LAMANTION TH ae so- 
/ ~ / >? ] / 
pwonavicr@, 77 oven ev Kdeow 
ras “Acias, rAgiora év [nooo 
~ x , > / , 
Kesory Kai ey away xaprre 
Vi olioesy. 
~ \ 
A’ ArodeZamevoc evOew To ToAv- 
/ / wv | / 
LYATNTOY cov OVO, 0 mexTnTbE 
4 
Quoes Oimocto, MOLTO ThOTW x01 
avyarny ev Incov Xetra rH Yo 
~ ~ oT A ~ 
TIPE TLwY, elnr ors ovres @eov, 


aval wrUenoavTes ey armartieov 
> & 4 


~ e ~ % euth ~ > 4 ? t/ ~ 
10 TNCOS NILDY, [LbnTOs OVTES Ocov, ver CWTUeNOUyT es EV bas Meov 


LONGER. 
IIPOZ E®EXIOY2. 


’ \ / ~ 4 
Iyvariog, 0 xs OzoQogos, ry ev- 
/ , / ~ 
Roynnern ev meryebes Oeov 
\ \ / ~ \ 
Tlareog 201 TANGA ATI, TH Kal 
\ > 
Teowpla Lenn TOO boven EbveLs 
Q \ “ / 7 
dice woavros ¢i¢ Ooccey Tee cL 
a/ ¢ £. \ 
[LOVOV, LT LETTOV, NVLEVNY, HOLk 
? / ? 
ExAcArsry ergy, ev Tob|r HAT- 
Diva, ey Jernwors Oct Lla- 
Te0S, Kat Kuplov jmav "Iyoov 
Xesorov Tov Lorhpos Hla, TH 
cnnAnola Ty akiomanaolera, 
~ / eo] ’ / lanl) > / 
7m ovon ev EQeow ris ‘Acias, 
trsiora cv Inoov Xesrrw Kat 
. ~ / 
ay Coaim yvoLoe Y,OICELY. 
~ \ 
A’. AredeZauny nua ev Oew ro 
[AMV Olle 
/ 7 el / 
ronurobnrov OVOLA, O nentnobe 
/ 
Duce Oinnin, nol nara TioTW 


\ 6] / > ~ » ~ 
nar ayarny <v Xeswta Iyoov 


~ ~ e@ ~ \ 
TH LwT7eL NUWY, pseeyTOLs 
/ ~ y ’ 
OVTES Ocov piravOporias, bVO- 


4 ] ¢ 
Carmuenouvres GY LbaTL Xpiotod, 








ey asad) :Zady t alily :O1Lsa) 


sd] In. Sy nZodj> lopado? 12,25 .wose2]Z on attra 
JaDaad ->}0> |ond; Joss so LaspS) wor jo dicadco 
MNdLaD > [3502 Loum Ayo Jos8oa800 .Ddaliace flo Jacko» 
Lar Woods ladar card RTE Lesa SQtear wsricd> 
tag }soaso Ul» |20pa0> LesttO SQse>r wemSl> rll; 


(oa 


OG) Tate cag? OCF (oats la-shi> wos S.matoy ‘Sito 
SOse? [>auDo |Zarkaan> o]Jo :}asr10 fafo jr.>5> Jaus> oluro> 
Jad; }sop> ola] camnZio [nz faagscso caaalralO 1 —00;2 fanaeso 


LONGER. 
AD EPHESIOS. 
’ De unitate, scripta ex Smyrna. 
Ignatius, qui et Theophorus, 
benedicte, magnitudine Dei 
Patris repletze, et praedesti- 
nate ante seecula, ut sit sem- 
per in singulari gloria, incon- 
vertibilis, et adunata, et 
electa, in passione vera, in 
voluntate Dei Patris et Domini 
nostri Jesu Christi Salvatoris; 
Ecclesiz beatitudine digne, 
quee est Ephesize Asiew, 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- 
yatore nostro; cum sitis imi- 
tatores humanitatis Del, ut vi- 


vificati im sanguine Christi, 


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


fidem et charitatem in Christo Epb. i. 15. 


Jesu Salvatore nostro, gloriticato 


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


tores existentes Dei, et reac- 


cendentes in sanguine Christi 
D 


SS | 


17 THE EPISTLE OF ST. IGNATIUS 


7 ? ? 
To OUYYEVIMOY EoYOY TEAEIMS HaNeTIOATE cxovTHITES Yue Me 
Dedeucrov aro Xueing umeg Tov oso cvomaros xa eAmidos, 
cAmiCovra 77 xeorevyn vuwv exitvyely ey Poun Snewpa- 
~ ¢/ \ ~ » ~ ~ \ Log ~ 
ynoos, ive dime tov emitrvyen Ovvnba wobgrns esvees Oeov, [pe 
? ~ > / 
ideiv eomovdnlere |. 


~ ? / F ? / ~ > 5] / . , 
wars Ocov axetAndu tv Ovncina, tra by ayomn adinynte 


> \ s \ w t ~ >? ot ST 
Eves ovv ryy wodutAnberny vuwy ey ovo- 


? / € ~ fe el A 2 ~ ‘ \ / 
eTlonxoTH viLwy ov evyouns xara Inoovv Xesorov [roy Kugiov] 


~ y 


¢ ~ , ~ \ / ¢ ~ ] ¢ / > 
VLaS AYARKYs AKAb$ TBTAVTAC VILAS ey OLObWILATS AUTOVU EbYVOs. 


> \ td ¢ ~ ? / id ~ ? / 
Evaoynros yao 0 yagionmevos vain a&sorg ves ToLovToY ExIoZOTOY. 


SHORTER. 
\ \ 7 f 
TO ouyyevinoy eeyov TEAEIwS 
> / a ? 7 \ 
AEUETIOUTE MxOvTHYTES Yue 


/ ,’ = 7 e \ ~ 
ede wevov TO Dues uree TOU 

~ 9 ¥ a) rp) . 
HOWOD OVOLATOS “Ob EATIOOS, EA- 


e ~ > 


ai Covre 7] TeoTevYN viLdy ET 
~ ’ e / ~ 
coye ev Pawn Ineiopaynoas, 
~ , ? ~ 
iVOe Ore TOU papTvpLoU EMbTUY Eby 
~ \ s las ¢ \ 
Ouynbar wabarns €bvas Tov vTEp 
Hav EaUTOY aVvEvEeyKOVTOS Ow Tpoo- 
‘ \ / > \ cae \ 
popay cai Ovoiav. Hares ovy rq z0- 
~ > > 4 ~ 
AurAneloy vay ev ovowars Oeov 


> 


> / ? > 7 ~ 
amresanpa ev Ovycing, rH Ev 
, / ’ 7 £. ~ Si .2 
aYaTN aoimynre, UULwY de ev 
aed / - al / 
CUpKt ETITLOTW OY EVYOMAL KO- 
Ves ag \ e ~ ) 
ra Inoouv Xeioroy vas aya- 
~ \ / e ~ > ~ 
TOV, Hb TAYTAS VS KUTH 
? \ 
Evaoyyros 
\ e / e ~ b] 7 
yae 0 Yuerramevos visy aE 1olg 
> ~ ? / an 
Ovo TOLOUTOY ETITXOTOY KexTyoOa. 


? ¢ / Mg 
ey OMOb0THTs ELVOCE. 


A Lal 4 7? 
B’. Tlept dé tov evvdovAou pov Bovp- 
c “A ‘ “ } /, c a Sd 
pov, Tov Kata @eov diakovov vumwv ev 
on 4 ” a 
TAGL EvAUYHMEVOU, EVYOUAL Tapapetvat 


> > ‘ © a A n~ 2 s 
QUTOV ELS TLANVY VUU@V Kal TOV ETLOKOTOV,. 


LONGER. 


\ 


\ vv / 
TO ouyyevinoy eeyov TeAeIWS 
> Pf ¥ 
UANETITUTE’ KnovTaYTES Yue 
/ ? \ / BA % 
[Le Oedemevoy ano Luehag vree 
i ~ ~ ] Fd 
Xpiorov, TNS LOLS cAmioos, TET Ob- 
/ ~ a. fe” #3 ~ 
bora r7 TCOTEVY ULLWY ETITUY EbV 
° / S ~ iva \ 
4y Payen Sneiomaynocs, sve Orc 
~ , ~ \ 
FOU pmapTuplov Ovynbes padyrns 
chy as TOU uTep ov E€QUTOV aveveyKov- 
TOS Ocw Tpoo dopay kat bvotav. Ere 
> \ 7 e ~ > 
ovy thy moAuTAnOELaY vEwY ED 
b] I ~ / > 
ovouars Ozov aresanQa ev Ovy- 
ys ~ 3 ? ? / #) 4 
Tika TH EX Kyarn BdiNnyNTa, 
~ ? / el oy 
Vay dx erIoxOTmM OY EvYoMEs 
Q \ > ~ - ~ > 
HATO Xeioroy Inoouv vas a- 
~ \ 2 e ~ > c 
VATU, Hb TAVTAS VAS EV O- 
¥ > ~ >? 
pLoiapars avrov etves. Kvroyy- 
\ ‘ aN ¢ / 
TOS YUE 4 Ocds, 0 Yasioamevos 
€ ~ / Ss ~ > / 
UiLiV TOLOUTOLS OVTI TOLOUTOY Eqi- 


oxoTOY KexTnoOat ev Xpiors. 
/ ‘\ ‘\ wN nA , 
B’. Tlept d€ tov cuvdotAou judv Bip- 
c An | ‘ 4 © ~ ‘ 
pov, Tov Kata Ocov diakovov vua@r, Kat 
> r ’ 7 a 
évy Taow evAoynuevov, eVyouar Tapa- 
a a. 2 ” 2 A n~ » 
JLELVAL GUTOV GM@poV, ELS TELHY TIS EKKAH~ 


, ‘ nw 3 , tf la A 
o.as, KAL TOU EMWLOKOTOV UsL@Y TOU MAKa- 


Eph. v. 2. 


TO THE BPLHESIANS. 18 


go ba) jan}, colssoe 4 1 CODarSGe Sag (Godan |,-a-»0 
‘Sol2]) caotes y= la] pamsco .Jos }pamo [es 5] Ss fjpdow 
Hennae |yso2] Teo fa} Jodwwse, |2 peor .|-Scomp> [Loam do 
ee? SfldO eatd0palo oL]Zy colgiaand| Jad, |pasosz Joa» 


eemolale ocr wosoumi}.> :|Jn XQ» nica> 20 (0220 aids? | 


La] Hy-So} on :Sxsodso > Loos (Qed) Locam.2] 
MLAS COM caas20 teaTalaSanl> (7-50 faraSO SOma > 
coda] eaads ya} Locamss] fan yaly coos ou on FAQ OM veo 


LONGER. 
congenuinum opus _ perfecte 
consummate. Audientes enim 
me vinctum de Syria pro Christo, 
spe communi,confidentem ora- 
tionibus vestris, ut merear Ro- 
mz cum bestiis dimicare: ut 
per martyrium possim discipulus 
ejus ESSE, qui pro nobis seipsum obtulit 
Deo hostiam, et oblationem in odorem 
bone suayitati. Quoniam ergo 
suscepi multitudinem vestram 
in nomine Dei in Onesimo, di- 
lecto preeceptore nostro, vestro autem 
Episcopo: obsecro eum secun- 
dum Jesum Christum diligere 
vos; et Vos omNEs IN concordia €}US 
Benedictus enim 
Deus, qui vobis talibus talem 


Episcopum donavit habere in 
Christo. 


in ipso €Sse. 


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


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


sidere. 


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


ipsum in honorem vestri et Episcopi. 


or 


Col. 1.7.iv.7. 


19 THE EPISTLE OF ST. IGNATIUS 


? a. \. cP 2 , ’ 7 N ~ \e ve ~ \ ~ / 
AK ETE aYUTY OVA EH MLE ThuTEY TEOk VM, dice TOvTO 7 e0E~ 


~ © ~ ¢/ / ~ / ~ 9 ~ 
ra Sov THCUHHAELY VILOAS, OTWS TUITCEY NTE TN YIN TOV Ocov. 


SHORTER. 
‘ c a) >) ‘\ * 
Kat Kodkos d¢, 0 Ocot aktos Kat vuor, 
a > 5 s rn S79 Se tee Se 
ov eSeuTAapiov TIS ap vtuwv ayamrns 
> ‘\ > 4 
améA\aBov, KaTa TavTa pe avéTaveer, 
c ‘ ‘ o>. ¢ ‘ > a) A 
ws Kat avtov o Ilatyp Iyoov Xpiorov 
> LA ‘ > 
avawtEa, ana “Ovyoip@ kat Bovppo, 
‘ 4 \ , » s 
Kat EvrAe, Kat Ppovton, O¢ wv TavTas 
lal ‘ / 5S > va n 
Uuas KATA ayaTyy clOov’ oVaiuHY VLEY 
d ‘ aN >7 +I fe ei 4 
ia TavTos, cavTep aftos w. Ilpemor 
> > ‘ ‘ / s fo 7 
ovv éotiv KaTa TavTa TpoToy doSalery 
Incovy Xpiorov tov dogaoarvta tmas’ 
° > la nA > 4 
(Va EV MLE VTOTAYN ATE KATHPTLO EVOL 
lal er Te NV XN a 3.9 , ‘ XN 
TO AUTO VOl, KA TY AUTH YVO"N, KAL TO 
pa i% 4 4 ‘\ a 5) na 
auUTO A€yHTE TWAaYTES TEDL TOU AUTOL, LY 
ETITATCOMEVOL TO ETLOKOTH KEL TO 
‘ S ec 
mpechuTepiw KaTa wavTa TE HYyLa- 
4 
O MEVOL. 
[T’. Ov drataocoopat tpty, ws ev Ths. 
2 ‘ ‘ 4 > a Sf 7 
Ei yap Kat dédcmat év TO ovoyari, ov- 
3 4 2 > lan ~ a 
Tw aTyptiopat ev Incov Xpiora. Nvv 
‘ , .! / ~ * ‘\ 
yap apxynv exw Tov pabyrevecBar Kat 
7A n / 
TPOGAGAG wuly ws ovvodrdacKaNriTats 
Q >, an val 
pov’ eue yap det up vuov vrarecpby- 
7 A 
vat TioTel, vouOecia, UTOMOVY, paKpoOv- 
, 3 + Ae woe = os 7 3 7~ 
pia. AAA exer n ayamn ovum ca 
~ , Os ~ dD \ ~ 
Me ThWT AY TEeb VLD), tah FOUTO 
/ ~ e ~ 
meoec[oov TOUCUKAAELY VLC, 
ivA / ~ 4 ~ 
e 7 Ly 
OT WS TUVTLEN NTE 77] Yralen TOV 


cov. 


GOLaKpLTOY YpLOv Cnv, tov Ilatpos 


Kat yap Iyoovs Xpuoros, To 


4 c ‘ ¢ 2 / c ‘ ‘A 
YVOPN, WS KGL Ol ETLOKOTOL OL KATA TA 
Py c 4 > “mn al 
mépara opicbévtes ev Inoov Xpiorov 


vf > 4 
yV@pn Elo. 


4 erg / ~ 
A’. “Odev mpemet vpty ovvTpEeyvel TH 

oR 4 7 ‘i 7 ‘\ nw 
TOU ETLOKOTOU YV@LN OTEP KML TOLELTE. 
c ‘ ate} / c “~ 4 
To yap a&iovopactoy thoy tpesBute- 

lal “~ »/ 7 4 

ptov, Tov Ocov aktov, ovTws cvvyppo- 


~ 3 4 € 7 PY ‘ / 
oTa TH ETUTKOTO, ws Kopda KiOapa. 


LONGER. 


> 5 2 we oD Bei, 
pioratov. Kpoxos d€, 0 Qeov a&sos Kat 
c a e e > yd 4 
Upov, ov a eEeumAapiov TIS ap pov 
> / > dh XN 7 
ayarns awcAaBouer, KaTa TaYTa pe a- 
, \ ¢ > 2 
VETAUGE, Kal THY GAvaty pou ovK émyaxbvOn, 
e A > ‘\ c A 2 ~ ant 
ws Kat avtov o [latye Iynoov Xpiotov 
> 7 ¢ 7 A 7 
avawv&er, aua Ovycipe, kat Bippw, cat 
af - on 
Evol, kat ®povtav, Of ov TavTas 
eo. Se >) > 7 er 
UULaS KATA ayaTHV ELOoV’ OValUHY UpL@V 
‘\ c > 4 5 
d1a TayTos, €av Tepe aEtos @. Tlpémov 
> a ? X 4 # / 
ovy buds éore KaTa TavTa TpOTOV d0k4a- 
> a ‘ ‘ tof 
Cewv “Inootv Xpiorov tov doSacavra 
oF o 2 an cy 
VMAS WWa EY pla vToTAaYyH ATE KaTHp- 
4 an lan i. 
TLOPEVOL TH AUTO Vol, Kal TH AUTH YVO- 
\ \ ‘ ~ 
Mn, Kat TO avTO AéyynTe TavTEs TEpl TOU 
> nw av 4 
QaUTOU, iva UTOTATOOMEVOL TO ETITKOTO 
\ a / x s ey 
Kat T@ TpEeoBvTEplM KaTa TavTa HTE 
ce 4 
HY Lao pevol. 
/ "4 ‘al Sf 
I. Ot d:ardocopar tyty, ws ov Tt. Et 
‘ \ va \ so) > a > 
yap kat dédepae da TO Ovoua avTOD, ov- 
> ¢ 2 > ~ Qn pe 
To aryptiopat ev Incov Xpiot@. Nuv 
\ > ‘ > ~ va - ‘ 
yap apynv éxw Tov pabyrevecOar’ Kat 
- > het fan 2. c c , A =. & a 
TPOTAGAW ULV, WS OModovALs’ Eme Yap 
o/ > “ n 
édet Tap vuov trouvncOjvat TLOTEL, 
/ , 2 e 
vov0ecia, vTouory, pakpobumia. AAA 
? Oy ee) / > I~ 
ETELON N AYATN OVE be ME T1o- 
~ \ ¢ ~ p) \ Las / 
TAY Tees VIL), ‘a rie Le an 
~ ~ 7 
AaDov rapunnrey viLes, omws 


/ ~ / ~ ~ 
cuteeynre TH yron Tov Ozov. 
= ‘ lal ‘ 
Kai yap “Iyoovs Xpiotos wavra Kata 
qyvopyy TpatTe Tov LLatpos, ws avTds Tov 
Aéyer yh Ta apcoTa a’TH wWotm wWavTore. 
Ovxody Kat Huds xpy Cav Kara yv@pynv Ocod, 
év Xpio7G, Kal Cydodv &s TadAos’ pipyrat 
/ \ / b BLN lal 
yap mov, dnol, yiverbe, Kabws Kayo Xptorov. 
4 Y ‘ e° 7 4 
A’. “OOev kat vty mpeTet ovvTpE- 
an ~ 3 4 
Yew TH TOU ETLOKOTOU Yvouy, TU KATA 
nA. a ‘ a 
Ocdv womaivovros bmas’ OTEP Kat TOLELTE 
. ~ 4 c ‘ “~ 4 x 
avrol, cogicbévres UO Tov TvevmaTos, To 
‘ > 4 4 »” 
yap a&iovonacroy mpeaBurépiov, a€cov 
me) A A ” , 4 
ov Tov Mcov, ovTwsS TuvypMooTaL TH 


? / c \ 4 7 
ETITKOTO, OS Yopdat Kapa, TuvdEdemEevor 





TO THE BPHESIANS, 


20 


‘Sng80 . (0-2-2580 vooksls ud come f} Looms Sto fi 
aN; Jaap (Gap bi-ae 2» (o-a-1-S6 Ls.>}> Lips Lan 


LONGER. 


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

lo, et Frontone: quibus_ refrigeret 

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


III. Non precipio vobis, quasi 
aliquid sim. Et siquidem vinctus 
sum pro nomine Jesu Christi; tamen 
necdum consummavi. Nunc enim 
initium habeo eruditionis, et alloquor 
yos tanquam conservos. Me autem 
oportebat a vobis commoneri, fide, 
monitione, patientia, longanimitate. 
Quoniam dilectio non permit- 
tit me tacere de vobis: pro- 
pterea preeveni rogare vos ut 


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

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


SHORTER, 

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

III. Non dispono vobis, ut ex- 
istens aliquis. Si enim et ligor in 
nomine Christi; nequaquam perfec- 
tus sum in Jesu Christo. Nunc 
autem principium habeo addiscendi ; 
et alloquor vos, ut doctores mei. 
Me enim oportuit a vobis suscipi, 


fide, admonitione, sustinentia, lon- 


ganimitate. Sed quia charitas 


non sinit me silere pro vobis; 
propter hoe praeoccupavi ro- 
gare vos, ut concurratis sen- 
tentize Dei. Etenim Jesus Chris- 
tus, incomparabile nostrum vivere, 
Patris sententia, ut et ipsi secundum 
terree fines determinati Jesu Christi 
sententia sunt. 

IV. Unde decet vos concurrere 
Episcopi sententiz: quod et faci- 
tis. Digne nominabile enim ves- 


trum Presbyterium, Deo dignum, 
sic concordatum est Episcopo, ut 


21 


SHORTER. 
‘ cal ’ A ¢ , cn 
Ata TovTo €y TY OMoVvOLa ULwY 
‘ 4 > 7 > ~ 
Kal covug~ove ayaryn Iynoovs 
‘ / ‘ c 
Xpioros Gdera. Kai ot kar’ 
” \ ~ / ¢ 
avdpa oe xopos yiveoOe, wa 
’ >! > c s 
TvUPwvor ovTes Ev opor'ola, 
a n 2 Cie 
xpopua Ocov AaBorres, ev Evo- 
/ > a Qn ‘ 
TyTt GdnTe ev hovy pia dua 
”~ sl lal x, @ 
‘Inoov Xpiorov To Larpi, iva 
~ ‘\ > ‘\ > 
UUoV Kal akovGN, Kal ETIYL- 
, aN on , 
vookwov OL wv ev TpacceETE, 
s ot A“ ca > val 
MéeAn OVYTaS Tov vLOvV aUTOU. 
, BU) i ei aAL hs 
Xpyowwov ovv eortiv vuas ev 
> s e 7 > [4 ‘ 
AMOLW EYOTHTL ELVAL, LVa Kal 
lal 7 4 
Ocov TavTote peTEXYTE. 
E’ Ei ‘ > ‘ 2 lay 
. Et yap eyo ev ptxpo 
/ 4 4 
ypove ToavTyy ovvyBerav 
‘ _ By 4 
éoyov ™mpos Tov ETLOKOTTOV 
c G6 3 > 7 3 
uuov, ovkK avOparivyy ovoav 
2 x. ‘ 7 Fy 
arAG TVYEVPATLKYHY, TOT @ par- 
ec ie / ‘\ 2 
Aov was pakapile, Tovs éy- 
/ 4 c £ a 
KEKPAMEVOUS OUTWS, WS H EK- 
eis ~ an \ ee c 
kAyoia Iyoou XpioTe, Kat ws 0 
> “A xs la , ¢ 
Iyoovs Xptotos Tw Llatpi,iva 
4 2 aed 4 £3 
TAVTA EV EVOTYTL OULMOVE 7): 


Mydets tAavacOw eav py Tis 


gS 


5 2 SS ~ / 
ym €vtTos Tov OvoLtacTnplov, 
c “~ (OK, 4 ta “~ 
UOTEPELTAL TOV apToU ToU Mecov. 
x ‘ \ 7 
Ei yap évos kat devtépov Tpoo- 
‘ 7 > \ / 
Evy TOTaUTYVY LoXUY Exel, 
s 6 4 “> w 
TOTw paAAov y TE TOU ETLOKO- 
‘ 4 -~N 2 4 
TOU KAL TAGHS THS EKKAHOLAS 5 
€ 3 . > / 37 ON ‘ 
O ovv pH EpxXomevos ETL TO 
a NS ~~ / c ‘as 
avrTo, ovTos 70H vTEpnparet, 
x ‘ 4 7 
Kat €avrTov dLeKpiver” yéeypaT- 
‘ c s c 4 
Tat yap, vTEepypavols o Oeos 
- 4 
avTitacoera. LXmovdacwpev 
3 Ais a n°? 
ovy py avTitacced Oat TO ETI- 
a ig > Abe 
oKOTO, Wa wunv Ocov vTo0- 
‘ 
TATOOMEVOL. 
x ¢ p 
s’. Kai ooov BAéret Tis ot- 
a) ? 4 / 
yovTa eTioKOTOY, TAELOVaS 
— / / 4 
avtov doBeicbw. Tlavra yap 
a c 3 4 a 
OV TEUTEL O OLKODETTOTHS ELS 


IBZ > / i PY Lan 
Lovay OLKOVOJLLAV, OUTMWS él 


THE EPISTLE OF ST.IGNATIUS 


LONGER. 
oe ~ c 4 ‘ 4 > = al ’ \ 
OUT® TH OMOVOLA KAL ounpave ayaTn, ms ear 
b . ‘ 7 2 -~ 
apxnyos Kat pvda& ‘Inocovs 6 Xpiords. Kat ox 
‘ er) 4 \ ‘ , i a 
KaT avopa de xopos yeverbe ets, wa ovppewvor 
of > € , 
ovTes €v opovola, svvadperav Oeov AaBovtes, év 
s. a) an 
evoTyte ev yévncle TH ovpgovia, TH Ce Tlarpi, 
\ an / cn > Lente 
Kal T) Hryarnuéve UO avTov Inco’ Xpiot@ TO Ku- 
4 an % ‘ 3 “a 
pi@ huav’ Ads yap avrots, oyot, Mdrep aye, va ws 
sivh \ 2S Bus \ > a pie 74 q 
ey Kal OU EV Eopmer, Kal aUTOL év Huty Ev Mot. Xoy- 
Ss 2 \ ew 2 2 s Mey 2 
OlpOV OVV EOTLY UGS, EY AfoO-Uw EVOTHTL Tvvyp- 
4 lal \ 3 a a x y bis 2 
Mévous Mew, mimntas etvat XpioTov, ov kat peAn vTap- 
XETE. 


E” Ei ‘ > ‘ 2 al / 7 
- Et yap eyo ev pikpw ypovm TovavTyy 
a J . “ > fF 
cuvybevay Exyov Tpos Tov ETioKOTOY Lav, OK 
> / 3 > ‘ ‘ 7 
avOpwrivyy ovcav, adAa TvevupaTiKyY, TOTw 
lal c la / \ > 4 Ee od 
LaAAov vas pakapiCw Tous avakpeuapevous avT@, 
4 te 4 4 ~ > “ 4 
ws 1) EkKAYOLa TH Kupim Iqoov, kai 6 Kipios TO Oc 
\ ‘ > a & 4 2 2 «sh 7 
kat Ilarpt avrov, iva TavtTa ev evoTytt cvpdova 
ons ‘ / §-O48 s > . 8 A 
7; Mydets wAavacOw av uy Tis évTos 7 Tov Ov- 
/ c ~ es ae | an lal > 
OLlaoTHPLOV, VOTEpELTaL TOU apTov Tov Mecov. Ex 
‘ ii A F ‘ 4 > ‘ 
yap €vos Kal devTépov TPOOEVYY TOCAVTHYV LOYUY 
7 WA ‘ ‘ > > va) 2 / 7 
EXEL, woTe TOV XpioTOv év avTois eoTaval, TOTW 
CG cf “a 3 ‘ 7 ~ 2 
MaAAov » TE TOV ETLOKOTOV Kat TWaONS TIS EK- 
“4 ‘ 7 3 a N . 
KAyolas Tpocevxn avudwvos, aviovsa Tpos Oeov, 
4 nn > Lal 4 ‘ 2 lan Sle 
Teioet Tapacxebyjvat avTols TavTa Ta ev XploT@ aiTn- 
5 Fi ‘ 
pata; Ooty Tdv ToLwotTav yopilouevos, Kal uy OVVEP- 
/ > A A att / ta 
xOmevos ev Bovdy Suey, Kat exkAnola TpaToTOKaY 
> 4 > > “ 4 2 XN > 7 
aToyeypaypévav év ovpav@, AtKos eotiv év mpoBaTou 
dopa, nuepov émiderkvis pmopday. Lrovdacate, aya- 
c lan ov 2 7 a 
THTOl, UTOTAYTVAl TO ETLOKOTW, Kai ToLs TpeaPv- 
Tépols, Kat Tots Siakdvois’ 6 Yap ToUTOLs UToTATcOpME- 
vos, UTakover XpioTS TH Tpoxerpicauéve avTous’ 6 dé 
amreWav avtots, ameber Xpiot@ "Inood’ 6 dé amrebav 
7 YiO, odk OYperac THY Conv, GAN 4 dpyn Tod Oeot 
rb > > 3 ay Ly #; 4 > ‘ , c 4 
péver Ew avrov’ avOadns yap éoTt Kat dvoEpis, vTEPH- 
c ~ la -~ 7 « 4 
Pavos, 6 py weMapxay Tols KpetTTostv. Yaeondpa- 
\ A c ‘ > 4 cal \ 
vois dc, pnoiv, 0 Meos avritacoetat, TaTewots de 
didwor xapw' Kal, ‘Yrepypavoe tapyvopovv Ews opddpa’ 
, \ A 2 wnat X ‘ c n 2 Ae > 7 
Aéryer 5é Kat 6 Kvpios Tpds Tous tepets, 6 tu@v akovov, 
éuod axovet Kai 6 éuov aKxotvwv, axover Tod TémiravTds 
Ps. Sa as i. ~ ae A, € ep ew lal 
me Ilatpds’ 6 tpas aberov, eue aberer’ 6 dé éue ableTarv, 


aberet Tov wémpavTa pe. 
4g > "A ex ‘ oe 
s. Ow ovv BAETETE CloTwYTA TOV ETLOKOTOY, 


la x a - ‘ a 4 bd 
mActoy avrov poBetcbe. Ilavta yap ov Teper o 


’ , 2 27 > / a yess PY lal 
OLKOOEOTOTNS els ioLay OLKOVOPLLAYV, OVUTWS avuTov eet 





‘ num Presbyterium ita coaptatum sit Episcopo, chord citharm.  Propter 
quomodo chord in cithara colligatw, Ita et hoc in consensu vestro et 
ipsi in concordia et consona dilectione, eujus consona charitate Jesus 
dux et custos est Jesus Christus. Et qui sunt Christus canitur. Sed et 
sigillatim, omnes unus chorus fiant: ut conso- singuli chorus facti estis : 
nantes facti in unanimitate, conjunctionem Dei ut consoni existentes in con- 
' in similitudinem morum recipientes, in unitate sensu, melos Dei accipientes 
unum effecti consensu, Deo Patri et dilectissimo in unitate, cantetis in voce 
| filio ejus Jesu Christo Domino nostro, secundum una per Jesum Christum 
he 11. quod ipse Patrem rogans dicit: Da illis, Pater sancte, Patri; ut et vos audiat, et 
(@i. ut een et tu unum sumus, ita et hi in ee unum cognoscat per quem bonum 
sint. s ac nl- . : 
din - Se ea ia sie wong eo ps = operamini, membra existen- 
ate conjunctos Deo, imitatores ‘hristi; cujus CST ole cans 
: ~ . ’ _ hips tes Filii ipsius. Utile igitur 
et membra estis. ss 
“wer ‘ est vos in immaculata uni- 
V. Si enim ego in parvo tempore talem 
es tate esse ; ut et Deo semper 
consuetudinem habui cirea Episcopum ves- attier 
oso ae : participetis. 
trum, que non humana sed spiritalis fuit ; oe, 
| : , ; : V. Si enim ego in parvo 
quanto magis vos beatifico, qui pendetis ad ; 
tempore talem consuetudi- 
eum, quomodo Ecclesia ad Dominum Jesum, A ge pg it 
: | : nem tenui ad Episcopum 
et ipse Dominus ad Dominum suum et Patrem: ut * P P 
omnia in unitate sibi consonantia sint? Nemo V¢stTum, non humanam ex- 
oberret. Si quis non fuerit intra altare, frau- 1stentem sed spiritualem : 
dabitur pane Dei. Si enim unius aut duoram quanto magis vos beatifico, 
att. xviii. oratio tantam habet virtutem, ut Christus in eis Cconjunctos sic ut Ecclesia 
, consistat: quanto magis immaculati sacerdotis, et Jesu Christo, et ut Jesus 
sancti populi supplicatio, consonanter adscendens ad Christus Patri; ut omnia in 
Deum, persuadet prestare eis omnes petitiones in unitate consonasint? Nul- 
Christo? Qui ergo a talibus separatur, et non lus erret; si quis non sit 
eb. xii. 23. convenerit in congregationem sacrificiorum, Eccle- intra altare, privatur pane 
} siam primogenitorum descriptorum in ccelo; lupus est Dei. Si enim unius et al- 
in grege ovium, mansuetam demonstrans figuram. terius oratio tantam vim ha- 
Festinate ergo, mlecaaiay Seo apy . Episcopo, bet: quanto magis illa que 
, s Presbyteris, et Diagonis,, Qui enim istis subditus Episcopi et omnis Ecclesize ? 
uerit, Christo sie qui on a concessit. siti za Qui igitur ee Eee em, 
eis non consenserit, Jesu Christo non consentit. Qui . . . 
 . tah ‘ itn ig th hic jam superbit et seipsum 
vb. iii, 36. autem Filio non consenserit, non videbit vitam; sed : ° =z! 
! ‘ condemnavit. Scriptum est Prov. iii. 34. 
ira Dei manebit super eum. Hujusmodi ergo teme- - g bis D i ; 
= rarius est, horribilis et superbus, qui non est subdi- CMM: Ouperbis lveus resis- oe 
- 5.& tus potioribus. Superbis enim, inquit, Deus re- tit. Festinemus igitur non ; 
* sistit; humilibus autem dat gratiam. Et ite- Tesistere Episcopo; ut simus 
salm 118, rum, Superbi inique gesserunt usque valde. Dicit Deo subjecti. 

dl. etiam Dominus sacerdotibus; Qui enim vos audierit, at Bee Dh quantum videt quis 
+ me “aan et qui me ics audiet illum Lb me tacentem Episcopum, plus 
Lue. x. 16. misit: et qui vos spernit, me spernit; qui autem me: : ; 

a ipsum timeat. Omnem enim 
| spernit, spernit eum qui me misit. og ere d 
~ VI. Quando ergo videtis tacere Episcopum,plus 6M mitt Yominus comus 
eum timete. Omnem itaque quem mittit pa- 1 propriam dispensationem, 
terfamilias pro sua dispensatione, sic nos opor- sic oportet nos ipsum reci- 
tet suscipere, quemadmodum ipsum qui mittit. pere, ut ipsum mittentem. 
' 
; 
¥ 
A 


TO THE 


LONGER, 


EPHESIANS, 22 


SHORTER, 


23 


THE EPISTLE OF ST. 


IGNATIUS 


¢/ \ / ? / ? / 5) e ~ ¢ / e ~ 
Oray yae wn denice emOumse EVELDIO TOL EY UMS, 7 Cuvee wera VLA 


Bacavions, ceo nara Ocov Cnre. 


Tleenlywa vaov nal wyvi- 


Conn vunwv Ederiny exnrnoias 775 OsmePonrov roils ciwosy. 


SHORTER. 

e “ ’ ‘ 4 e 3 
nas avtov déxecOal, ws ai- 
‘ ‘ va ‘ 3 
Tov Tov wTeuivavta, Tov ovy 
> / nN a c 2 
EWLOKOT OV dnAov OTL @S AU- 
= ‘ 4 CG 4 
tov tov Kipioy det mpooPAé- 

‘ ‘ 8 oe ¢ 
mew. Avros pev ovy Ovyot- 
al nm ‘\ > 
MoS UTEpeTaLvEl UUoY THY eV 
a > 4 7 4 
ce evrakiav, ore wavTes Ka- 
‘ 3 7 A ‘ ce > 
ta adyOevav Cyte, Kat ort ev 
© 7A > / ¢ la) 
UMLY OVOEMIA Alpes KAaTOLKEC” 
> A AD 4 
GAN ovde akoveTée Tivos TAEOY 
/ a) “~ nN 
ymep Iyoov Xpiotrov NaAdovr- 
2 2 4 
Tos ev aAnbeia. 
4 a7) 4 / 
Z. Etodact yap tives d0rAw 
Lal “ } 
TOVNPS TO Ovoma Tepiépery, 
of. 7 7 Ii oS f 
adAa Tiva TpacoorTes avagsia 
a a m ¢hA / 
cov, ovs det vusas ws Onpia 
2 4 ry 2s ‘ 4 
EKKALVELY” ElolLY yap KuveES 
la ua a] 
Avocartes, AabpodyKrat, ois 
al a s U 
det vas puracoes ba ovtas 
a iQ > / 
dvobeparevtous. Eis tatpos 
2 , ‘ 
EOTLY, GUPKLKOS TE KML TYEU- 
x . vu” 4 
MATLKOS, YEVVNTOS KaL ayévyy- 
2 ‘ 7 ‘ 
TOS, EV OapKL yEevopevos Weos, 
2 3 7 ‘ > a] > 
ev adavatw Con adrdnbun, Ka 
2 /, X 2 a“ las 
ex Mapias kat €k cov, Tpw- 
‘ ‘ , > 4 
tov TabyTos Kat ToTe amrays. 
/ \ i c val 6 
H’. My ovy tis upas e&a- 
/ 4 IDX 2¢ 
TaTaTw, womep ovde e€a- 
>! lal 
ovtes @ecov. 


la LA 
matacQe, oAot 


"Oray vag pndepetoe epts 
eveignor ou ey vai, 7 Ov- 
yorwevn vines Paraviocs, 
cod. nara Ozoy Cure. 
Tleginbnuwn vuav xcs 
ayriTamos vray ’EQs- 
Tia ELKANTIAS THS Obee- 
(onrov 


~ : Phas 
TOG = HWM, 


LONGER. 

x 
meas déxea0au, WS avTov Tov méunpavra. Tov 
ovv €TwloOKoTOoY, d7Aov OTL @S aUTOV TOV Kirov 
det TpocBAéTewv, TS Kupie wapeorora’ SpariKov dé 
yA aS “A >» lal 23 7 
dvdpa, kat o€dv rots epyots, Bacthedot Set Tapecravai, 

a . x 4 
Kal wy Taperravat avOparrots veoOpors. Avtos pevTot 
‘Ovnoysos vrepemavet Upeov THY eV Ocw evragiay, 
ort mavres KaTa aAnOevay tyre Kai ore év vty 
ovdeula alpents KAaTOLKEL’ GAN ove GKOvETE TLVOS, 
>\ , 2 an “ ~A ? nan , ‘ 
7) sovou Inoov Xpiorov, TOU adn Bwvov Toupevos «at 
didaoKarou’ Kal €oTe, os TMavAos Opiy eypapev, év oO- 
Ma, Kat év Tvevua, da TO kat év mua eArise KexAyjo bat 
Ths TieTews emetmep Kal ets Kiptos, ula wleTis, ev 
Banriopma, ets eds kal Tate TavTwY, 6 éml TavTOV, 
> ~ “ oy > 
Kal Oia TavTwv, Kal ev naow. “Ypets pev ovv é€oTeé Tot- 
nN «< ‘\ lat “~ 4 4 
OUTOL, UTO Tolwvde TaidevT@V oToLxermbevTes, TlavAou 
nN B.C 4 ‘\ 4 “A 4 
Tov Xpicropopou, kai Timoléou Tov TieToTAaTOV. 


Z.. Tives 36 pavhdrarot etwBaor dor Tovnpe@ 
TO dvoua Tepupepen, aAAa Twa mpaccovres ava- 
Eva @cov, Kal ppovovvres évavTia Tits Tov Xpiorov d- 
darKadias, er  oEOpe €auT@v Kal TOV mreBouevon av- 
rots ovs det v UMass, @S Oxia, ExkAivewv" dikatos yap 
éxkhivas, oaleTat eis TOV al@va’ Tpoxerpos de yiverat 
Kal émixaptos aceBav are@rera" clot yap KUVES éveot, 
ov duvdmevot bAaKrety, Aveowrres, Aabpodnkror, ows 
prraccerbar xen aviara yap vorovet. ‘Larpos 
de Hu@v Eoriy 6 pdvos GAnbivos cos, 0 aryévyy Tos kat 
atpoatTos, 6 THV BAwv KUptos, TOU dé povoyevods TaTHP 
Kat yevvaTwp’ Exomev laTpov Kal Tov Kipiov quay Oeov 
"Inoodv Tov Xpiotov’ Tov TPO ai@vev vidv povoyevh Kat 
Adyov, Vorepov dé Kal dvOpwrov ex Mapias tHs map- 
bévov" 6 Adyos yap cap eyévero’ 6 dowpmaros év cHpaTt, 
6 atrabss év maOytO cépart, 6 aBavaros ev SvyTd 
odpart, ) Cwr év P0opa, mas Savarov kat Pbopas éAev- 
Oepdon kat iarpedon Tas Wuyds judv, Kal iadonrar avTas 
voonrevletoas év aoeBeia, kal Tovypats émOupiats. 


H’. My otv tis tas e&aratate, womep 

/ 
Oray 
\ / ? / > e ~ 

yao wndense exidvusim &y Umiv imdpyer, 


ovde e€avratracbe orXoe yap éorée Ocod. 
é s ie ¢ / \ / d 

Ovvapern VILE puTavat, Kat Bacovoy eTa— 

” \ ‘ ~ 

yaryen, wou nara Oeov C7re, nal cord 

Xpiorov. legs nwo dé UMW), Kat Tis ayvo- 
> / ~ 

rans = EDeoswy Tg Oba 


4 ~ 
onrov Kal AbWobW, 


/ 
EHKANTIAG 


ToAVUMVHT OU TOS 


POV. XXii, 29, 
virum, 


rov. x. 25. 
& xi. 3. 


sai. lvi. 10. 


Job. i. 14. 


~~ fe 


TO THE BPHESIANS, 


24 


wamcdsco o> bal [pede cola] cease InsL> Ian (oo 
sass COM> |n-b0-4.50) }2y LomS} coord] Ss 3] 


LONGER. 


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


VIT. Quidam autem fallaces consueverunt 


dolo maligno nomen Christi cireumportare ; 


sed aliquanta indigna Deo agentes, et contraria 
doctrine Christi sapientes, ad interitum suum sibimet- 
ipsis consentiunt: quos oportet vos tanquam 
bestias declinare. Justus, inquit, declinans evadet 
in eternum: extraneus etenim atque alienus erit ab 
impiorum perditione. Sunt igitur 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 vero pater 
et genitor. Habemus autem medicum etiam Domi- 
num nostrum Jesum Christum, ante secula Filium 
unigenitum, et in principio Verbum, postea vero et 
hominem ex Maria Virgine: Verbum enim, inquit, 
caro factum est. Incorporalis in corpore, impassi- 
bilis in corpore passibili immortalis in corpore mor- 
tali, vita in corruptione; ut de morte et corruptione 
liberet et curet animas nostras, et sanet eas infusas 
morbo impietatis et iniquis desideriis. 


VIII. Nullus ergo vestrum seducatur: quod 
et de yobis confido: unum etenim omnes estis. 
Q@uando enim nihil in yvobis fuerit, 
quod vos potuerit coinquinare, et tor- 
mentum superinducere ; secundum 
Deum vivitis: et erit Christi subjectio 
vestra, et Ecclesia Ephesiorum que 


est auxiliatrix et multum  laudabilis. 


SHORTER, 


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


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


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


ti existentes Dei. Quum 
enim neque una lis com- 
plexa est in vobis, 
potens vos torquere; 
tune secundum Deum 
Vivitis. Peripsima ves- 
tri et castificer a ves- 
tra Ephesiorum Eccle- 
sia, famosa in seeculis. 
E 


25 


THE EPISTLE OF ST. IGNATIUS 


Oi cueninoi[yae|rd rvevwaring meaooesy ov duvavrees, ove OF FIED 


.fI\ / a. Vr ¢ / \ ot / 2 y\ 
(AXTE“LOS TA THLKbK OE WOREC ude 4 BIOTIC TH TNS ATIOTIA“, vos 


¢ ? / \ ~ 
4 ATIOTIAX TH THC 


/ 
ThOTEWS. 


e\ N \ A / (4 
A 0& 2a} xara THLKK TOKTTETE, 


~ > ] ? ~ \ ~ 
ravTa mevnaring cor’ ev Inoov yas Xeorw ruvta zeaooere, 


? > ~ \ ? / 
5 Hromarwevos €ig oixodouny Ozov Llareoc, avaPepowevos cig Te urban 


die rg penyavns Inoov Keswrrou, 0s tori craves, ryowin Yeo- 


~ / we it 1Sp 
wevos to Llvevmars to Ayio 


SHORTER. 
\ 
TOA TWvEev- 


O; 


7, 
[nOnT x0 Teaooesy ov Ov- 


AEA: 


> ®N ¢ 
VUYTOb, OVOE OF TEDWE- 
VA v0 
TIHOL TH TULKIKA WOTEL 
7 Hr ¢ / \ ~ 
ovoe 4 Wlorig Ta TIS 
/ 
OTIOTIA€g, OVOE 7 ATI- 
‘4 \ ~ 
Tia Ta TIS ThrTEews. 
el \ \ 
A 0¢ “a1 


/ 
BOKXTOETES 


\ / 
LATA THLKK 


TAVTAH WVEv- 


, ? Sa > 
arin erry ep Iy- 
ry -N 4 ny / 
gov yao Korn THITH 

7 
TELOTETE. 

@’. "Eyvov 0é Tapodetvoar- 
Tas Tivas eKeber, ey ovTas 
KaKHV diday jv" ous ouUK ela- 
cate orepar els Uuas, Bvoar- 
TES TA WTA, Els TO ju) Tapa- 


46 ‘ / c > 
déEac0ar Ta omELpoyeva UT 


Jie: c ot / lal 
aAUTWY, @S OVTES Abort Vaovu 


[larpis, 7To1Loopevos eh 
oizodouny Ocov Margos, 
> / ’ NIV 

AVADECOWMEVOL EIS TH van 
Oe TIS enyavns "Lycov 


~ vA 


> 
Xeiorov, o¢ or orav- 


\ , / ~ 
C95 TY OWbD MEVLEVOs TH 


/ ~e a \ 
ITvevwars ra Ayia’ 7 O¢ 


4 e ~ +] \ 
ThOTIC UILaY KVaYywYyES 


c Oe és e ~ 5] x 
N OF BIOTIS ViLWY HYaYywyEeus 


LONGER. 


: ‘eS ¢ \ n! \ 
éxdrrere. Os cagninos TH mvEvMaTInE 


/ > Ov > ®\ e 
TOUTTELY OV OUVEVTCEL, OLDE OF MVEDMETI- 
~ oie Age >> r X 
“0b Th TUCHIKK WOTE OVE 4 TiTTIC TH 
~ > v4 > AN e / \ ~ 
TNS LTOTING, OVDE N ATloTIN Te THs 


/ ~~ \ oS A nm 7 
WhOTEWS.  ‘Ypets dé, wAnpers Ovres Tov Ayiov Ivev- 


a eer alas 
MQTOS, OVdEV deed ta Shee aAkAa bit dd ot Minged TOAV- 


/ 
7H meuooETE ey XKewra "Inoov redetov- 
abe, os éoTt caTIpP TavToV avOporov, uahioTa TMOTOV. 
IW 

©’. "Eyvwy dé tivas rapodetoavTas 3 iuav, 
2 * } PY Soe , \ A , 
EXOVTAS KAKHV OLOGY HV adXAoKOTOV Kat TovypoU TrvEU- 

© > na 

Matos OlS OUK édeKaTe mapodov OTELpae Ta Cilavia, 

s . 8 > \ ‘ J 4 ‘ 
Bioartes Ta wTa, eis TO py TKapadéEacOat rv 
e > 2 $G 
UT AUT@V KaTayyeAAopéevny WAaYAVY, TeTEtcpévor TO 
AaowAdvov Tvevua, ov Ta Xpiorov, GAAd Ta ‘da Aa- 
Aew" YevdoArdyov yap éort” TO dé” Ayov Ivedua, od Ta 
idta, GAAa Ta Tov Xpiorov, Kal ovK ad éavTov, aAAd 
FHS lal 4 i? he N4e , x ‘ An x 
aro Tov Kupiov’ ws Kat 6 Kuptos Ta Tapa Tov Ilatpos 
ew" la i: Ve ig ‘ ‘ a > ld > 
nutv KaTnyyeAAev’ 0 Aoyos yap, Pyoiv, Ov akovETE, OVUK 
s or > ‘ “A 7 7 Pe ‘\ ‘ 
éotiv €uos, GAAG Tov wémipavTds pe Ilatpds* Kat wept 
ag’ éav- 

A 2 5 7a a > / >> A \ oar A 
TOU, GAA oca av akovon Tap emov. Kai reps e€avTov 

\ \ \ 7 . >? 7 \ D>7 7 oN lal 

gnot wpos Tov Ilarepa’ Ey oe, pyowv, eddEaca eri THs 
A. \ + A 5 / > / at oe 7 ad 
ys’ TO Epyov 0 &dwKds mol, ETeAcCLwoa’ ehavépwoa cou 


Tov Ivetmatos Tov ‘Ayiov' Ov AaAjoet, pyoiv, 


\ a > 7 \ \ A¢ 4 4 . 
TO ovoua Tots avOpwtrots. Kai wept Tov “Ayiou Ivévpatos 
an ‘\ > 4 ‘XN \ 
’"Exetvos €ue dogacet, oT Ex TOU Euov AauBaver. To dé 


7 lal € XN 3 \ ~ > 7 
_ wAdvov Tvevma, EavTO KNpUTTEL, Ta (Ola AaAeL, auTape- 


, > ee ‘ / , 4 > ON 
okov yap éotw’ éavTo dobdla, Topou yap eats meaTOov 

4 c 4 > ‘ \ 
YrevdoAdyov vmrapxelt, ataTnAov, SwrevTiKOv, KoAaKev- 
TIKOv, UTovAoV, paYrwddv, PAvapov, aovupevov, aueTpo- 

\ 4 fi. - a“ > 4 cr 

eres, yAioxpov, Yowodeés’ ov Tis évepyetas pvoeTat 
Bact 5] “ \ c 4 ee + ee ‘\ 
oyee Incovs Xptoros, 6 DepeAuooas veas emt THV 


c / 
merpav, ws ABous éxAexTovs, evapuohoyaupévous 


£46 oknodowny Sev Tlargos, cvaDegolne- 
vous 6ig ra UN set Xgiorov Too ep smOy 
ore veal ’T0S, oysobve Hewpevous Ta) Ayio 
mlores 06 CYL OLLEVOUS, xa 


I] yevLors® 


; 
, 
Tim. iv. 10. 


* 


oh. Xiv. 24. 
4 
oh. xvi. 13. 


oh. xvii. 4. 


¢ 


oh. xvi. 14. 


TO THE KBPHESIANS. 


26 


vesmnasn | CO FSM)? [DvandeasO3 «Wine corealval» Pay ote! 
aep2Q3) mane] JZarsoun YP solr bane) [arp frmod lo] 
re eae] .[LardSonny [Lorsoan Lopeettia flo .]2o2-Scan 


S53 banade 


Ome? cod] [Darmod ed 22] COLPS-0 peed? 


ees isco I Jay Joa cola] camagisco O23. yore 
ett Aco Jad, waODral> fanadSO SOaes fsf}icr JScop cobs] 
4Q22aI1SC.n cralre (02 Natad,S00 |a2002 aod camolsls Loum 


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


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

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


lapides electos, qui apti sunt ad eedificium 
Dei Patris, elevati in altum a Christo, 
Qui pro nobis crucifixus est ;  confortatos 
Spiritu Sancto, in fide introductos, et 


SHORTER. 
Carnales _ spiritualia 
operari non possunt, 
neque spirituales car- 
nalia: quemadmodum 
neque fides que infi- 
delitatis, neque infi- 
delitas quie fidelitatis et 
fidei. Quze autem et 
secundum carnem ope- 
rata sunt, heec 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 eedificatione Dei Pa- 
tris,relati in excelsa per 
machinam Jesu Chris- 
ti, quae est crux, fune 
utentes Spiritu Sanc- 
to. Fides autem vestra 


wo 


27 THE EPISTLE OF ST. IGNATIUS 


e ~ ¢ \ / ey ? 
LUaV, | Ot ayamn odes 4 avadecovon €iz Ocov. 


; , 7 5 
avboouray aeorevyecde 


\ ~ / 
‘Tree THY HAAwWY 
/ > ~ 
cor yuo sy UUTOIG AMIS percevoroess 
a ~ / ? / ? ~ ? ~ 7 e eee 
wwe Oeov roywor. Exizeebare UUTOIs 6% THY Eeoryov vEaV 
[uaarrov| wabyrevdyves yiverbs woos re 0p yng cbt 

U ov| walyrevinvar yiveolEe Teos Tus 2yahoppnworvvas av- 

~ ¢ ~ 4 ~ > 

Ta viLEiG TUMmEWOPCOVES KOs Tenels’ avTITHLATE Te0s rag BAa- 
7 > ~ ¢ as \ . \ ~ 

TPnwkas MUTWY ULES Tas TeoTEVYAS’ Teds Thy TRARY a”ToY 


7 e ~ ? ~ / ¢ ~ . \ \ / > ta Jf 
OTNHETE UMEsC ev 77] TbhOTEs edgasos 70s TO ayeroy AvuT@y [ys- 


¢ ~ ¢/ - \ / ? / > 4 
verOe| vets nuwecos m7 orovda Corres avriesnnoncbas evroue. 


SHORTER. 

¢ ~ ¢ BY: > / eas 

Ua, 7 OF ayurn 6006 
¢ ? / bd / 

n avaPeoovon eis Ocov. 
*Eorée oty Kat ovvodo Tav- 
Tes, Ocopdpor, Kat vaodopot, 
Xproropopor, aryopopor, Ka~ 
Ta TavTa Kekoopypevor ¢ evTo- 
Aats "Iyoov Xpuorov" ois Kat 
ayarNeopat OTL ScoOnv, 8’ 
@v pape, T pooopuny oa ter, 
Kal ouyxapnvat, OTL KAT an- 


Aov Biov ovdev ayaTaTE, El }49) 
peovov Tov Oeor. 


I’. Kat rie TOY BrAwy 
de avleamay (a ogee 
meorevysabe’ t cor yap 
ey aurols tAaric se Ni 
yosas, sve Ozov Toyo 
1. ‘Exurgepare otv 
auross Kav ex THY ceva 
yey pcbnrenbavats” ™pos 
Tas opyas avTov wpuets FOR 
£46 mos THC payeenop- 
pnpor vrs aUToY els 
TATEWOPLOVES, meos res 
Promonwss auTOY v- 
tig TOS meorenyces, eos 
THY meevny ouTey uel 
20¢ actor TH ThOTEks eo 
0 ay vero aUuTOD ULess 
nneeos” 7, 1 TmOVde COTES 
avrinsnno na bees aUTOUG. 


LONGER. 


Ee / 4 > lal s > ‘ 
LYAR 7) Koudilopévous €K Y7)/S TPOs Ovpavor, ovvooolTro- 
povvTas Gua au@mos. Maxdpiot yap, pyoiv, of Guopor 
év 600, of Topevdmevor év voUm Kupiov' 600s 0€ éo- Tv aTrAa- 
vs, Inoovs 6 perros’ "Ey Yap. gyotv, eit 7 6005 Kai 
» Con’ obnyEs Oe 7 7) 6006 me0s Tov Ilarépa’ Ovdeis 
vap, gnoiv, eexerat T pos Tov Ilatépa, €f py O¢ Guovd. Ma- 
kdptot ovY EOTE ters of Geopopor, Tvevmaropdpot, 
vaopopot, aryopopor, KaTa TavTa KeKoounucvor 
év Tals évroAats ‘Tyoou Xprorov, Ractnevov ieparev- 
ua, €Ovos aytov, Aads els mepiroinow" 8° ous aryarrte- 
ieous iEcoOyr, de av ypapo, TpooomsAnoat Tots 
Gylois Tots ove év "Edéog. Tots Tia Tots év Xpior@ 
‘Tyo ov. Xaipw ovv ep tur, ore a) TH parasrnrt 
mpoaéexeTe’ ovde KATA odpKa ayarare, GAAa Kara 
Ocov. 
, ie AN ~ J > 4 

I’. Kat vreg trav adrrwv 38 avbewrwn 
> 7, v é 7 X\ > ~ 
adiareintws reorevyecbe” core yae aUToss 
> \ 3 e/ Ld 7 
emis perovolns, 10. @rov TUX woe nS 
TITTOV yap ovK avicTaTat ; 7 6 droaTpé pov oUK éql- 
rrpépe emiargepare of otv AUTOS pabnrev- 
67 Vos vpay. TiveoOe ovv didkovor Ocod,Kar arog Kpér- 
Tov’ Aéyer yap 6 Kiptos, av ebayaynre eg avattou Timov, 
> oTOMA Mov éoec be. Tivecds ™pos Tas ora avTov 
ess TomesvoPeoves’ caver acer %e0s ToL 
Prardnias UT ay vpeeis ree — ev- 
ees” aUTOY mAocvanevar, orqnere ypels ey 
a TioTEs edeatos" ViANTUTE To ayeroy nos, 
? ¢ / * ™~ +6 > 4 
EY NIMECOTNTE 70 dpythov, év TpadTyT¢: Maxdptor yap 
ot mpaets’ Kat Mots mpaos mapa mavras avOpo- 


mous, Kat AaBld mpdos cpddpa’ 10 mapawet MMad- 
Aos, 


” > 
nTLOV Elvat 


AodAov, Aéywv, Kupiov ov det payeobat, adn’ 


‘ 4 \ > ¥ 
mpos mavras, didaxTeKov, avekixaxov, 
\ 

; A ’ 4 . 
év mpaornTt matdevovra Tovs avTidtaTibepévous aad) 


; ‘ > A CPA. 
orovoKlovres aptverOar Tovs adtkodvTas uUpas 


Ps. exix. 1. 


toh. xiv. 6. 


1 Pet. ii. 9. 


Ephes. i. 1. 


* al. Sed. 


per. viii. 4. 


: 


Jer. xv. 19. 


ri 


Mat. v. 5. 
Num. xii. 3. 
| Sam. xxiv. 
Tim. ii. 24, 

2. 


Ps. vii. 4. NATE ulcisci nocentes vos. 


TO THE BPHESIANS. 


25 


SS oy oes Za bsoo;S Lomo, [aio] (ease 
cooker |Zonu2, |-mo Pa (OTS on Del. pater: cor d.2 
OTe dS Smoos .copostly pals Qoepas ln Sp 
(Ome S70. “S-a-c0S WZomeiro ass Juss Zonsctc> .|d.ec 
|Zarscan 2 a249}] ortaadd SmcaSo gto coluon cola] 
GOND (0;80722 flo jeadan30 qtteaSO CON (OM LGajpa pS ‘S000 


LONGER. 


dilectione elevatos a terra ad celum, ambu- 
lantes immaculate. Beati enim, inquit, immaculati in 
via; qui ambulant in lege Domini. Via enim sine 
errore est Jesus Christus; sicut ipse ait : 
veritas et vita. Deducit autem heec via ad Pa- 
trem: Nemo enim, inquit, yenit ad Patrem, nisi per 
me. Beati ergo estis vos Deiferi, Spiritiferi, sanc- 
tiferi, templiferi, in omnibus ornati in manda- 
tis Jesu Christi; regnum sacerdorale, et gens sancta, 
populus in adquisitionem: 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 carnem 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 adjiciet ut resurgat? aut qui avertitur, 
non conyertitur ? Convertimini 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: renunciate blasphemiis eorum. 
Vos vero oration] instate: illis errantibus, 
vos stabiles estote, radicati in fide. Vin- 
cite eorum ferocem consuetudinem per 


vestram Mansuetudinem , et iracundiam, per le- 
nitatem. Beati enim, inquit, mites. 


Ego sum via, 


Nam et Moyses 

et David mitis 
Propter quod Paulus monet dicens: Servum 
autem Domini non oportet litigare; sed mitem esse 
ad omnes; docibilem, patientem, cum omni modestia 
ecorripientem eos qui resistunt. Nolite festi- 


Si reddidi enim, inquit. 


mansuetus erat supra omnes homines: 
valde. 


SHORTER. 


dux vester, charitas 
vero via referens in 


Deum. 
viatores, Deiferi et templi- 
feri et Christiferi, sanctiferi, 


Estis igitur con- 


secundum omnia ornati in 
mandatis Jesu Christi: qui- 
bus et exultans dignificatus 
sum, per que scribo, allo- 
qui vobis, et congaudere ; 
quoniam secundum aliam 
vitam nihil diligitis nisi so- 
lum Deum. 

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


wo 


29 


TOV Kvetov 


Miwnras Oe 


THE EPISTLE OF ST. 


IGNATIUS 


EL veeE 77 EWE 


omrovdnlaner 


nein, [nal] ris rhéov adinndn, rig emorreenln, rig aberndn. 


SHORTER. 
> ‘ 7_ w c lal ~ > 
AdcAghot aitav cipybauev TH EMbEL- 
a \ by ~ K s 
HELL bunt as € Tov vesov 
/ — ; / “be 
orovdn Carer ELvab” TiC WAGOY 
> ~ 7 3 ~ / 
adinndy, rig amooreonbn, ris 
abernbyn; iva pi tov AraBdrov 
4 
GAN év 
Taon ayveia Kat cwdpootvy pévere, 


4 ‘ c ~ 2 cc wf F 
Boravy tis evpeOy ev vpty 


2 > a an a“ A 

ev Iynoov XpioTw®, CapKikws Kat 
a 

TVEVHLATLKWS. 


IA’. "Eoyator karpot Aowrov" ai- 
oxvvOaper, poByOapmey THY paKpo- 
Ouuiay tov Qeov, iva pu ypty ets 
A ‘ >: s 
H yap i Meee 
Aovoay opyiy poByboper, Fy THY 
EVECTOO AY xapw ayarnowpev’ ev 


Kptua peur at. 


> 
Tov dvo povov év Xpiot@ yoo ev- 
lan) > ‘ > x 
peOnvat, ets TO aAnOivov Cyv. Xwpis 
7 \ ew 4 a & ‘ 
TOUTOU pydey VpLY TPETETO, EV & TA 
‘ 4 ‘\ 
deoua Tepipepw, Tovs TVEUUGTLKODS 
" 2 oa 4 ‘ 
ee Miah €V ols A gale fot ava- 
orgjvat TH mpooenxy ter, is vey Ot 
76 por aet pétoyov etvat, iva évi 
"Edyciov evpc0@ tov Xpr- 


“ a 
OTIAYWY, OL 


KAR pe 
x “~ > 4 
Kat Tots aTooToAoLs 
, , > v > 
mavrote ouvyvecav ev Svvaper “Iy- 


An A 
cov Xpiorov. 


¥. > ¥. x 4 4 

IB’. Olda ris eit, Kal Tiow Ypa- 

po 
7 2 “a> A / c “~ > 

evo’ Ey UTO KLVOUVOY, Upels EOTH- 
4 

piypevot. 
“ > 4 

Ocov avaipovpevwr’ 


2 x 7 c A“ > 
Ey@ KQATAaKPLTOS, vets 1AEH- 


4 , > al 
Ilapodo0s éore Tar ets 
4 
IlavAov ovp- 
od ~ c 4 aC 
pvoTaL TOU HyLAoTpEVOU, TOV wEeuap- 
s > z a 
TUPHMEVON, a&iopakapiorov, ov yé- 
4 c 4 “of c “~ a) 
VOLTO LoL UTO TA LyVH EvpEeOnVaL, OT 
>\ ~ 3 s a 2 , , 
av @ceov emitvyw, os ev Taon em- 
~ 7 4 “A > wn 
OTOAH pevypovever vs@v ev XpioTto 
> la) 
Iyoov. 


4o-= Yd S 
II’. Sarovdalere ovv ruKvotepor ovv- 





LONGER. 
Ei avrarédoxa yap, past, Tots dvramodudovat pon 
kaka’ adeAdous QUTOUS Too @pEV T7 er bes- 
web" 
dot HMOV EOTE, (va TO ovoua Tov Kupiov sage ey. 
xa prpnoapeebee Tov Kogioy, i 3s Aor 
dopotmevos, ouK dvreAoiddper’ oraupoipevos, ouK 


avrevTre’ TAG XV, ouK meiner’ aan’ trep Tov 
esr mpoonvxero’ Tlarep apes avrotk, ovK OI- 


dacw 0 mode. "Edv Tb6 TA EOV ooren- 


eirare yap Tots micovow tuas, AdeA- 


béic qwAetova UTometvy, ouTos Makaptos" éav Th 


amorreent adv THs ccberndn dd 73 8v0- 
ua TOU Kupiov, ovUTOs OVTwS Xpioro} éort. Baé- 
Tere ity TOU AraBorov Boravy evpeb7 év 
vy Tikpa yap €oTl kat GApupa Tis avrn. Ny- 
ware, cwoppovycare év X pore ‘Iyoov. 

IA’. "Exarot | Kaipot Aovmdv eioww" aioxuy- 
Ooper, PpoBnbapev THY paxpobupiay Tov 
Qcot: qi} Tov WAOUTOU THs XPyaTIT TOS avrov 
Kal THs avoxiis KaTappovija oper" i yap THY 
pédrovoay opyiy poBybaper, 4 7] THY éve- 
oTOCAY xapav _ayarng wpey év TQ vov Big” 
eore dé ) éveoTaca xapa Kal 7) ahnbivn, To Mo- 
vov €v XpioT@ Inoov evpebqva, ets TO aXy- 
Bias Cnv. Xepis TOUTOU, pind a dv avarvedoat 
more éAno Oe" ovros yap fou eds, ovTos 70 
Kabxua, ovros aveAAumrys mAovTOS’ ev @ Ta 
deoua a amo Zupias pexpe' “Pdpns Tepipepe, Tous 
TVEUMATLKOUS | papyaptras, év og qévorré fot 
TeAerwO7vat, TM Tpooevyti Umer, pETOXOV TOV 
Ta0yparov Xpicrov, kal KOLV@VOV Tow Savarou 
avrov yevéo Oat, Kat THs eK vexpay avarracews, 
Kat This dvexhirrods Cwiis" is yévorro Mot emt- 
TuxXElV, Wve ev KANE Eeoiov evpebo TOV 
Xpioriavor, Ol KML TOLS ATOOTOAOLS TAYTOTE 
cuvycay, ev duvamer "Inoov Xporov, Tav- 
Aas ‘Todven, Timobée To TOTOTaTY. 

IB’. O0da tis elt, Kal ioe pa wo eyo 
Hey 6 éhaxtoros “Tyvarios, Tots WTO Kiv uvoy Kal 
Kpiotv Tapopotos” bpets de, HAenpevor, éory- 
piypévor év XpiorH Tapadobeis ye eyo, GAAG 
Tov oa Xpiorov avaipoupever, amo Tod atua- 
Tos “ABeA Tov dtkaiou ews Tov aiyaros ‘Iyvariov, 
éAaxtaros. *Ypets dé TlavAov Tympiorat éoTe, 
yao wevov, pewapTvonpevov ore onevos eortv 
éxAoyis’ ov U yévorre pot vr0 ra yyy, evpe- 
Onvat, kat TOV Aormay ayiov, orav *Inoov 
Xpuorov EMITUNG, os mavTore év Tats denoe- 
oly aUTOU fAvypoveEret MOV. 

If’. Srovdalere ovv wuxvorepov ovr- 


a 


‘Petr, ii, 23. 


we. xxiii. 34, 


Mat. v.11. 


1 Pet.iv.7. 


Rom. ii. 4. 


Mat. xxiii. 
35. 


TO THE BPHESIANS. 30 
keen Dente Renn dlenD Cpe — adnnp BO ee? Orman 
1 Pde ito Yaron lend ee Rerdeddend = pele «= d-8090 


eee 


LONGER. 


retribuentibus mihi mala, Fratres eos faciamus per 
mansuetudinem. Dicite itaque his, qui vos ode- 
runt; Fratres nostri estis: ut nomen Domini glorificetur. 
Imitemur scilicet Dominum 5 qui cum ma- 
lediceretur non maledicebat, cum crucifigeretur non 
contradicebat, cum pateretur non comminabatur; sed 
pro inimicis suis orabat, dicens; Pater dimitte illis, 
quia nesciunt quid faciunt. Cui plus nocetur, 


ampliora sustineat. Beatus qui abjectus et re=- 


probatus fuerit propter nomen Domini: ipse ete- 
nim vere est Christi. Videte ne herba Diaboli inve- 


niatur in vobis: amara etenim est, et salsa. Ergo 
sobrii estote et casti in Christo Jesu. 
XI. Jam enim novissima tempora sunt. lRe- 


yereamur et timeamus longanimitatem Dei: 
et non simus divitiarum aut utilitatum eorum appeti- 
tore. Futuram iracundiam plus timeamus, 
quam presentem gratiam diligamus. Praesens 
enim gratia est, ut inveniamur in Christo Jesu; 
et in veritate vivamus. Extra hoe autem, nec 
respirare Oportet aliquando. Hec enim est spes mea, 
heee exultatio, hee denique indeficientes divitie. In 
uo et vincula mea a Syria usque ad Romam suf- 
ero, spirituales margaritas: in quibus mihi 
contingat consummari, orationibus vestris, par- 
ticipem passionum Christi, et communem morti ejus 
fieri, et a mortuis resurrectioni et yitee sempiterne, 
quam mihi contingat percipere: ut in sorte 
Ephesiorum Christianorum inveniar; qui et 
cum Apostolis semper conversati sunt in vir- 
tute Jesu Christi, Paulo, Joanne, et Timotheo fide- 
lissimo. 

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

XIII. Festinate ergo frequenter convenire 


SHORTER, 

fratres ipsorum inveniamur 
in mansuetudine: imi- 
tatores autem Dei stu- 
deamus esse. Quis plus 
injustum patiatur, quis 
fraudetur,quis contem- 
natur. Utnon Diaboli her- 
ba quis inveniatur in vobis: 
sed in omni castitate et tem- 
perantia maneatis, in Jesu 
Christo, carnaliter et spiri- 
tualiter. 

XI. Extrema tempora de 
cetero. Verecundemur 
timeamus longanimitatem 
Dei; ut non nobis in judi- 
cium fiat. Vel enim futuram 
iram timeamus, vel pre- 
sentem gratiam diligamus. 
Unum 5 ord solum in 
Christo Jesu invenitur, in 
verum vivere. Sine ipso 
nihil vos deceat : in quo vin- 
cula circumfero, spirituales 
margaritas; in quibus fiat 
mihi resurgere, oratione ves- 
tra. Qua fiat mihi semper 
participem esse: ut in sorte 
Ephesiorum inveniar Chris- 
tianorum ; qui et Apostolis 
semper consenserunt, in vir- 
tute Jesu Christi. 


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


XIII. Festinate igitur 


| Cor. vi. qd. 


1 Joh. it. 18. 


et 2Tim. iii. 1. 


3] THE EPISTLE OF ST. IGNATIUS 


? > \ / 5] ff. > 
Ov yee eruyyeriog TO Ceyor,nArr ev Ovvemer wioTEs, Cov TIS E- 


~ \ ; / ” (ee ~ \ Ss a\ ~ 
ee0n “HO E16 TEAOS. A pesvov EOTIV OLWTOLY HOE EbYOs, 7 Aanrovrra 


\ os Say, Bing ~ / \ Bee ~ / 
-2N EbvOb” bv O1 ay AaAg: TCUTTN, HOb Os wy Tiyh YWHTKNTHS. 


SHORTER. 


4 a ’ 4 ~ 
épxesOae eis evyapiotiay cov 
ae 3S 4  GLIFA x a 
Kat ets O0€av" oT Gy yap TUKVMS 
=i % ‘ 3 Us / 4 
ert TO avTo yiveabe, KaDaipovyTat 
c 7 “ aw ‘ 4 
at duvapets TOU Latava, kat Ave- 
cof > n°? A ¢ / 
Tat 0 ONEOpOS aUTOU Ev TH OMOVOLE 
4 2 
Ovdev ear 


eS 


dmewov eipyvys, Ev WAS TWOAEMOS 


fn, < A 7 
UM@V THS TWLOTEWS. 


KaTapyetrar ETovpavioy Kat ér- 
yelov. 

IA’. “Qv ovdév AarOaver vpas, 
éav Tereiws els “Inoovy Xpiorov 
EXNTE THY TITTY, KaL THY AYaTHY, 
yrs €otiv apyn Coys Kat TéAos" 
apx7) ev TiOTIs, TEAOS dé ayarn’ 
Ta d€ Ovo év evornte yevouerva, 
cov éoriv Ta dé GANG TaYTA Es 
KaAdoxayabiay aKxoAovla éorty. 
Ovdets mioTi émayyedAopevos 
auaptaver, ovo0e ayamyny KeKTN- 

4 A“ x ‘ UA 
juévos poet. Pavepov To dévdpov 
a0 TOU KapTOU aUTOD' OUTS ot 
> / py AO 
emayyeAAomevot XPLoTLaVol ELVAL, 
dv dv rpaccovow opOnoorTat. 

> \ ~ ? / \ 
Ov yae viv erayyenring To 
7 ? oar PY / / 
OYOV, HAA ey Ouva MEL Th- 

aus c ~ > 
wrens, cay ris evpedy esc 
/ 
TEAOS. 
eee 4 t—29 
IE. Apesvov tors oso- 
~ \ oe 9\ ~ 
TOY HOb Eb, 4 AAOVYTH 


Sat ae i, a" 
2 ehvak’ KaAov TO didacKerr, 


n~ n 
Eis otvv ou- 
, a a 2 PA Ae fr 2 r 
dacKadAos, OS E€LTev, KaL EYyEevETO 


ns c s “ 
eav o Aeywv TOLy. 


‘\ a lal ‘ / / 
Kal @ ovyov Oe weToinkerv, a&ia 
c s 2 
O Aoyov Iy- 

~ 4 > CG 4 
wou KekTypevos aAnOws dvvaTat 


a) 4 ’ 
tov Llatpos eotwv. 


Kal THS yovxias avToU AKOVELY, iva 
iva Ob @Y AaAEL 
TeUTO Is wei OF wY OYE 
YIVQTHNT Obs Ovdéev AavOaver 


bg 
‘ 


TéAELOS 7° 


LONGER. 
7 > > 7 lal \ 7 
épxecGar els evyapiotiay Oeov, Kat doéav’ 
ce ‘\ ron Fe ‘ Le: 4 
oTay yap cuvexas ETL TO avTo yévnoOe, KaBat- 
nA c P) / “ —N \. ot 
povvTat a dOvvapers Tov Larava, Kat ampaxra 
5 A. 4 ‘X 4 i ..* c 
avToU émiaTpéper TA TeTUpMpéva BEAN TpPOs apmap- 
po aighiz ‘ © / c / \ , 4 
Tiav’ 9 Yap VJLETEPA OMOVOLA Kal TUMpPwVOS TLE TIS, 
’ al “ >I 
avToU pév cot OACOPOS, Tdv dé UTaTTICTOV avTOD 
\ / 
Béoavos. Ovdey ayetvor Tis kata Xpiorov eipy- 
»> «4 lal > “~ > 7 \ 
VNS, EV N Was TWOAEMOS KATAPYELTAL, AEplov, Kat 
3 z 7 ° > lA 2 em € 4 
ETLYyELwWY TvevwaTtav’ Ov yap ear nuty n Taryn 
\ & ‘ / 2 ‘ X a 8 XN ‘ \ 
TPOs Ala Kal capKa, aAAG TpOS Tas apXads, KaL TPOS 
é€oucias, Kal mMpos TOUS KoTMOKPAaTOpPAs TOD oKdTOUS, 
mpos TA TVEVMATIKA THs Tovnpias ev Tots ETrovpavioss. 
/ > “A 2 4 c ey ‘\ nA 4 
IA. Ovxovv ov AyoeTat vas TL T@V vonuaTav 
7% / 
rod AiaBdnou, €ay, &s MavdAos, TeAElws eis Xpio- 
> >/ \ / . ' ‘ > 4 7 
TOV EXNTE THY TWLOTLW Kat THY ayaTHV, HTELS 
> A > ‘ a“ A et = > ‘\ rn - - 
éotiv apyyn Cwys Kat TéEAOS’ apyy Coils, wioris 
4 de > 7 é x de 7 2 aA : a 
TéXos O€, ayatn’ Ta dé dvO ev Evorntt yevo- 
la > ., A >/. 
peva, cou avOpwrov aworeAet’ Ta de GAG Tav- 
> > 4 > 4, 7 
Ta ig KaAoKGYyabiar axoAovba eat. Ouvdets 
he > ra 
miotw emayyeAAopevos, dpeiAer auapTavery’ 
"Oe 2 4 7 “~ ‘ > Page ¢ 
OVOE AYATHV KEKTHMEVOS, [LOELY TOV adeAPov’ 6 
yap eirav, Ayatyoess Kipiov Tov Qedv cou, etme, Kai 
2 
Tov TAnoiov Gov, ws ceavTov. Ot EraryyeAAGpevor 
nA > @ 
Xpiorov eivat, ovk &€& wv Aéyoust pdvov, GAAG Kat 
> * 4 / e738 \ eX n 
é& wy TpaTTOVEL, yvopovrar’ ex yap Tov KapToV 


XN , 
To devdpov ywooKerat. 
1 of apes ~ wr A 

IE. Apeiwoy cork ormmay 204 esvers, 
“\ oe > \ > . > > s € 
1 AGKELY HOLb [A] EbVOLE” ovK ev Ady@ 4 Ba- 
othela ToD Meod, GAN év duvawet. Kapdia miereverat, 
orouatt dé Guodoyerrat’ TH Mev, els Sikatoobuny” TO 
de, eis owTyptav. Kadov ro didacKkew, €av o 
Aéyor Town’ os yap dv momen Kat didaEn, ov- 
Tos péyas év TH Bacidela’ 6 Ktpios jyav kat 
Ocds “Incods Xpiords, 6 vids Tov Ocod rovd Cav- 
Tos, mMparov emroinoe, Kal Tore édidakev, ws 
paptupet Aoukds, ov 6 émawvos év TQ evdayye- 


A > DN / 
Alw did macdv Tov éxKAnot@v. Ovdey AavOaver 


TO THE EPHESIANS. 32 


NZ gaa [sop wd] cnar ded [Lasdcacry [nary Yl] .|pas om le2Cam2 o> 
Sssa80 Joo» o] . % y80 waco Li] ro wat] cols Joorss Jam |i ldo 
Spalla oelay qsads} peD0 +0503 SsSaSo» eed] >? wand lie} [J 1? 


LONGER, 


ad eucharistiam et gloriam Dei. Quando 
enim assidue hoc ipsum agitar, expellun- 
tur virtutes Satane, 
. in sagittas ignitas ad peccatum. Vestra autem 
concordia, et consonans fides ipsius est interi- 
tus; et consentaneis ejus tormentum. Nihil enim 
melius est, quam pacem habere in Christo: in 
qua omne telum evacuatur aériorum et ter- 
. restrium spirituum. 
tatio adversus carnem et sanguinem 
principatus et potestates, et adversus mundi rec- 


qui actus suos convertit 


Non est enim nobis colluc- 
; sed adversus 


tores tenebrarum harum, adversus spiritualia ne- 
quitize in coelestibus. 

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

XV. Melius est igitur tacere et 


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


Qui enim 


SHORTER. 

crebrius convenire in gratiarum 
actionem Dei, et in gloriam. 
Quum enim crebro in idipsum 
convenitis, destruuntur poten- 
tia Satan; et solvitur prodi- 
tio ipsius in concordia vestre 
fidei. Nihil est melius pace ; 
in qua omne bellum evacuatur 
coelestium et terrestrium. 

XIV. Quorum nullum latet 
vos: si perfecte in J esum Chris- 
tum habeatis fidem et charita- 
tem; que sunt principium vi- 
te et finis. Principium qui- 
dem fides; finis autem chari- 
tas. Hee autem duo, in uni- 
tate facta, Deus est: alia 
autem omnia in bonitate se- 
quenda sunt. Nullus fidem 
repromittens peccat, neque cha- 
ritatem possidens odit. Mani! 
festa est arbor a fructu ipsius: 
sic repromittentes Christiani 
esse, per que operantur mani- 
festi erunt. Non enim nunc 
repromissionis opus, sed 
in virtute fidei, si quis 
inveniatur in finem. 

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


F 


33 


THE BPISTLE OF ST.IGNATIUS 


/ \ ? \ ~ ~ ~ 4 
Tleginpnua ro emov xvevma Tov oraveov, 0 - tar —oney- 


~ > ~ e ~ \ / \ \ br 4 : 
Ourov Trois amorovow, viv Oe cwrncic nas Con crams. 


SHORTER. 

tov Kipiov, dAA@ Kal Ta KpUTTAa 
nav eyyds aiT@ eorw. Tarra 
oly Tomper, ws avTov év pty 
KaTOLKOLYTOS, Wa G@pmev avToD 
vaol, Kat avros 7 év npty Qeds 
ov’ oTep Kal EoTW Kat avy- 
GeTUAL TPO TPOTHTOV Hpuor, EE ov 
dikaiws ayaTouev avon. 

Is’. My wAavaobe, adeAdoi pov" 
ot oikopOopor Bacireiav Ocov ov 
KAypovopynoovetw. Et ovv of Kata 
gapka TavTa mpaocorTEs ameé- 
Oavov, TOTw paAXov éav TictW 
Ocod év kakp didacKaria POcipn, 
imép ts “Inoovs Xpioros éorav- 
pwa0n; 0 ToLwvToS, pyTapos yevo- 
Hevos, els TO TUP TO ado BeorTor 
Xwpyoet, Omolws Kal Oo akovwr 
avTov. 

IZ’. Ava tovto pipoy éAaBev 
Ent THs KepaArrs avTov o Kipios, 
va mvéyn TH EKKAnoia abap- 
clay’ pn adeiherbe duo wdiay THs 
didacKarias tov adpyovtos Tov 
ai@vos TOUTOU' py aixpuadrwrTion 
vas €K ToU Tpokemuévov Cyv. 
Ava ti de ov TavTeEs Ppovipot yt- 
voueba AaBovres Oeov yvaow, oO 
€or “Inoovs Xpioros 3 Th pwpas 
aToAAtpeba ayvoovytes TO x a- 
pirua, Oo wéerouder aAyOas 6 Kv- 
ptos ; 

IH’. Teginbnwce ro épov 
TVEVLC TOU TTUVEOU, 6 COTY 
cxeUVOaOY TOs aTITTOUEL, 
rat Og TwTnebe, x04 Cun 
LbwVvboS. lov cogbos 3 ov ov- 
Cytytys3 Tov Kavynots Tar Ae- 
youcvey ouveTov; 0 yap eds 


LONGER. 


“ va > > A “ A c “ > \ 
Tov Kupiov, aAAa kat Ta KpuTTa yor eyyvs 
2 “a 3 ¢ > la) c 2 A 
auvtov €ott. Llavta ovvy Totwper, ws avrTov 
> cn lal 4 5S > “A ‘ 
€V NMLY KATOLKOVYTOS, LYA WpeY aUTOU vaol, 
‘ Tdi 2 ‘iey = , . ; ier. 
Kat autos €v yuty Meos. Xpicros év Hutv Aa- 
Acirw@, ws Kal év MavA@’ 7 Ivedua 76 “Aysov du- 
dacKéTo Huas TA Xpis tod PléyyeoOat, TapaTAncios 
auTo. 
‘ wn 3 "s c > 
Is’. My rAavacbe adeAdot pov, oi otko- 
o. , al 4 " > 
Pbopa BactArciay Ocov ov KANpovopycovow” ci 
> > 7 
5€ of Tovs avOpwmrivous oikous diapbetpovtes, Oava- 
Tw KaTadixalovra’ TOow paAAoy of THY XpioTod 
éxkAnoiav vobevew émxeipodvTes, aimviay Titoucs 
, rises. Oy X \ / €.0 « 
diknv; veo ys OTAVPOY Kat SavaTov UTEeuELvev O 
, 2 a! c A A ‘ CFs ; ee 
Ktpios Inoovs, 6 Tov Oeod povoyeras vids’ ov THv 
2 ‘ 
didackaArlav 6 aberHoas, AvravOels Kal Taxvvlets, 
> , re c 4 de ‘ lal ey 
els yeevvav ywoyoet. Opmotws de Kat Tas ay- 
A 
Opwros, 6 TO dtaxpivey mapa Ocov eiAndws, koAa- 
cOnoeTat, amreipw Tromuéve eFaxoXovbgcas, Kat Yrevdn 
> ‘ 
dotav ws adnOi deEduevos. Tis Kowavia Patt mpds 
B) A A 
oKoTos, » XpicT@ pos BeAlap; 7 Tis Mepis moTov 
> nn > ‘\ \ 
Tpos GricTov, ) va@ Oeod pera cidwAav; pyul de 
x 
Kayo, Tis Kowwvia GAnDetas mpds YreVdos, ) diKato- 
> 3 / 
abvns Tpos adikiav, 7 ddEns Tpds Yrevdodokiav ; 
A ). 9 c , A 
IZ’. Aca rovto pupov éAaBev o Kupios ert 
an ¢ c > 4 4 ‘ > 
Kepadys, iva 4 EKKAyola mven Tyv adpbap- 
, ” . 
ciav. Mopov yap, dnotv, éxxevobev dvoua cov’ dia 
TOUTO vedvides HYaTHTAY Oe, elAkuoay oe Tio eis 
‘ > 4 
My adecécbw 
4 4 “ An Lf 
Tis Ouowdiay didacKaALas TOU ai@ves TOvTOD. 
€ »€ > . 
) ayia TOD Ocod éxkAyoia prj aiymarwricOy v1Tro 


A / > A ny c , , ‘ / 
TIS Tavoupytas AvuTOV, Ss | TPT) yuvy. ova TL 


dcunv Mip@v cou dpamovmeba. 


Aoyikot OvTes, ov yivoueba Hpdvysor; dua 7h Eu- 
putov To Tept Mcov Tapa Tod Xpiorov AaBortes 
KpLTHplov, eis dyvotav KaTaTinTouer, Kat 6E aueAetas 
ayvoovvTEs TO YaPLTMA O eiAnPaper, avonrers 
ato\Atpeda ; 
me Te \ Pe ~ . 
IH. O FTHVECOS Tov Xptorov, TOS pev 
4 X\ 
TOS dé 
- / \ \ 7 
Taro, TWTNPIK KOs Can AbwWvsoc. 
{lov codds; mov oulytyntys; mov Kavynors 


? / , / J = 
ATIOTOMs THAVOAAOY EOTE 


“ 4 A © ‘a A a 
Tov Aeyouevwy duvatav; o yap Tov Beov 





1 Cor. vi. 9, 
, . 0. 


2 Cor. vi. 14, 
15, 16. 


Psal. 45, 8. & 
133, 2. 


Cant. i. 3, 4. 
juxta Ixx.) 


i 


2Cor. xi. 3. 





7 


TO THK EPHESIANS, 54 


ool! JAcdn002  wanodealy Oo” ‘Lp waeanO5 Var 
FYOSSS) fasdo frojasd ¢0-D> eeeneting So ‘fs 


LONGER. 

Dominum: sed etiam occulta nostra coram 
ipso sunt. Omnia ergo faciamus tanquam 
ipso in nobis habitante: ut simus ejus 
templa, et ipse habitet in nobis. Dominus 
itaque Christus in nobis loquatur, sicut et in 
Paulo: Spiritus Sanctus nos doceat que sunt 
Christi respondere, adjuncti illi. 

XVI. Nolite errare, fratres mei; et ne 
sitis masculorum concubitores: quia hujusmodi 
regnum Dei non possidebunt, Qui enim 
habitacula humana corrumpunt morti con- 
demnabuntur. Quomodo non magis qui Christi 
doctrinam corrumpere conantur, sempiternam 
damnationem percipient ; propter crucem et mor- 
tem, quam sustinuit dominus Jesus unigenitus 
Dei filius? cujus doctrinam quicunque deprava- 
verit, abjectus et pollutus in gehennam projicie- 
tur. Similiter autem et omnis homo, qui sper- 
nit quod a Deo accepit, damnabitur. Qui impe- 
ritum pastorem secutus fuerit, et falsam gloriam 
tanquam veram susceperit, particeps Christi esse 
non poterit. Que enim societas luci cum tene- 
bris? aut Christo cum Belial? Aut que pars 
fideli cum infideli? aut templo Dei cum idolis? 
Dico autem et ego: Que communicatio veritati 
ad mendacium? aut que societas justitie cum 
injustitia ? aut vere glorie cum falsa gloria ? 

XVII. Propterea unguentum accepit 
Dominus in capite; ut Ecclesia fragret in- 
corruptione. Unguentum enim exinanitum est 
nomen tuum; propterea adolescentule dilexerunt 
te, attraxerunt te naribus: post te in odorem un- 
guentorum tuorum curremus. Ne ungatur quis 
foetore doctrine hujus seculi: sancta Dei 
Ecclesia non captivetur ab astutia illius, sicut 
prima mulier Eva. Quapropter cum simus ratio- 
nabiles, non efficiamur stulti. Quare planta- 
tionem, quam a Deo per Christum accepimus, 
non custodimus; sed in judicium per ignorantiam 
ex negligentia incidimus? ignorantes gratiam 
quam accepimus, et nescienter perimus ? 

XVIII. Quia crux Christi infideli- 
bus quidem scandalum est;  fideli- 


bus autem salus et vita zseterna. 


. Ubi sapiens? ubi scriba? ubi conquisitor ? 


ubi exultatio dictorum? Filius autem Dei 


SHORTER, 
Dominum: sed et abscondita 
nostra prope ipsum sunt. Om- 
nia igitur faciamus, sic ipso in 
nobis habitante: ut simus ip- 
sius templa, ct ipse in nobis 
Deus noster: quomodo et est, 
et apparebit ante faciem no- 
stram; ex quibus juste diligi- 
mus ipsum, 

XVI. Non erretis, fratres 
mei. Domus corruptores reg- 
num Dei non hereditabunt. Si 
igitur qui secundum carnem 
heee operantur mortui sunt : 
quanto magis, si quis fidem Dei 
in mala doctrina corrumpat, 
pro qua Jesus Christus cruci- 
fixus est? ‘Talis, inquinatus 
factus, in ignem inextinguibi- 
lem ibit: similiter et qui audit 
ipsum. 

XVII. Propter hoc unguen- 
tum in capite suo recepit Do- 
minus; ut spiret Ecclesiz in- 
corruptionem. Non ungamini 
foetore doctrine principis seculi 
hujus: non captivet vos ex pre- 
senti unire.* Propter quod au- 
tem non omnes prudentes su- 
mus; accipientes Dei cognitio- 
nem, qui est Jesus Christus? 
Quid fatue perdimur; igno- 
rantes charisma, quod vere 
misit Dominus ? 

XVIII. Peripsima me- 
us spiritus Crucis; que 
est scandalum non cre- 
dentibus, nobis autem sa- 
lus et vita zeterna: Ubi sa- 
piens,ubi conquisitor,ubi gloria- 
tio dictorum sapientum? Deus 


1 Cor, ni, 16, 


IL Jol om. 2. 


1Cor. vi. 9. 


*). vivere. 


1 Cor. 1. 18, 
23. 


— 20. 


w 


39 


THE EPISTLE OF ST. IGNATIUS 


"Eaabev ov aeyovre. Tov aiavoc TovToD 7 oerobersce Maeius, 


X ~ / \ Z / ‘ ~ ¢ 
“xO 6 TOXETOS TOV Kugiov, VACA S TEbe vorne re Bi dec ATIVE 


ev nouyvice Osov exouy dn [ano] rov aoréeos. [Ket] evdev, [roo Yiov] 


> ~ \ ~ 
Pavegovprevon, nDoevs ero [LaVELL, HOE TOS deap.0g CAUETO, HOLL TO- 


Ani Bacirela xabyediro, [nat] xaxiag cryvose dsePOeigero. 


wv aN \ / ~ 
Evéev ca wavrae CvvexsvElTos 


/ 
ZATAAVUEIY. 


SHORTER. 
npav Inoovs 6 Xproros ExvoopyOy wo 
Mapias, Kat’ oikovopsiav Ocov, Ex onép- 
patos pev AaBtd, Tvetparos dé Ayiov" 
bs éverviOy, kat éBarricOy, va TO Ta- 
ber TO Vdwp Kabapion. 
, . 9 \ a/ 

IO’. Kat eaabey ov LEY OVTO 
~ 7~ / ce / 
Tov aiavog rovrov 4 wagbevice 

/ \ e \ 7, A 
Magins, zai 0 roxeTos avTys, 
« , \ c , #4 VE - 
opoiws #4 0 OBavatos TOV Kueisov 

/ 7 ~ ¢e/ 
iee® yagi am xCHVYNS, ATIVE 
ey novy bee Ozov exenydn. Ids 
ovv Epavepabn TOS AL@CLY ; Aorig 
év otpava @daprev wTép TwavTas Tous 
aorépas, Kai TO Pos adToU aveKNaAyTov 
fv, Kat Eeviopov wapetyey 4 Kaworns 
avrov. Ta oe AoTa TavTa aorpa, aya 
Alo Kal oeAyvy, yopos EyéveTo TH 
aorépt’ avtos de Hv tmepBadAwy TO 
pas avrov irép ravTa. Tapayy Te HY, 
obey 4 KaLvoOTNS 1 GvopuoLos avTots 
0 = ie 2 ~ \ ~ 
Obev EAVETO TATA MAY Ee, Hob TCC 

\ > r / 7 

der os nDavilero HAKbAS, KY- 
~ \ / 
vor nubnceiro, maroc Paorretee 
/ ta > / 
OveQbeigero, Ocov avOpwrives Pave- 

/ 2 4 SeeWs lanl 
PovLevov els KaworyTa aidiov Cars. 
> \ \ > / \ \ 
Aeyny be eAcew(Socven TO THK 
” \ 
Fvdey Ta 


, ~ \ \ 
TOAVTA TVVEKIVEITO, die TO EAE- 


~ > / 
Osa aanorioevoy. 


~ / ' A a 
racbas Savarov saraAvewy. 


Oia To wereracbas Savarov 


'Acyny 0& trapuBaver ro raga Oro amneriapevoy. 


LONGER. 
vids, 0 To aiavev yevvnbeis, Kat Ta mavra 
youn TOU Marpds TVTTIOGHEVOS, oUTOos 
exvopopyOn ex Mapias, KaT * oikovoptav 
@cov, €k ore patos poev Aafio, dua 
TIvetparos dé Ariov. "Ido ap, onoiv, 
7 trapbévos év yaorpt Aniperat, Kat réterat 
VLOV, Kal KAnOqrerar’ Eppavouna. Ovros eyev- 
vy0n, Kat éBarricOy irs “lodvvov, va 
moToTomonrat THY arate THY eyxerpto Het- 
cav T® Ipopyrn. 

5 , U \ 3 toe 
10’. Kai eAade roy aeyovTe Tov 

“ans / ¢ / # 
cinvos rourov 7 waebevia Magiac, 
\ec \ 59 \ , 
%0Lb O TOME TOS auTys, yin “Ob 6 Sa 
yaros TOV Kyeiov" rekon puarngse 
ALavY NS, ATE ey novy ioe eed 


xn, jutv de epavepaby. Aare év 
ovpav@ eAaurbev prep Taras TOUS TPO 
avrou, kat TO Pas aurou dvexadrnTov 
Vs Kat Seveopov Tapetyev y KauvdTns 
auirou ToUs opOow avTov. Ta dé Aowra 
Tavera aor pA, ajea mre kat edgy, 
00S éqivovTo TO aorépe avros Oe av 
vmepBarrov avTa TO vat Tapay7) TE 


"Ep- 


bey €uwpaiveTo copia koomiky, yonTia VOAOs 


Hv, TOOEY 4 KaLWOTNS 7) Patvouevn. 


HV, Kat YEAS 1) worsen” TLS Seopds HCL- 
ios NDavi Cero cory vores Coos duecxe- 
davvuTo, Oh TUPAVVLK) apPX?) zobypert 0, 
Qcov ws avOperou Doesvoevon, Kal av- 
Opémrou ws Oeod évepyodvTos’ aAN’ ovre Td 


, ” 
mpoTepov doga, ovTe TO devTEpov dons" 
>, s \ > 
GAAad Td pev GAnbera, TO de pikovouia. 


Aexny é crcl /oLve 70 Feeges 
Oca corner so mevov" evdey Th Thy- 
TH OVIERIEITO, O1ce TO MEAET Oboes 
Savarov zaradrver. 


att i, 23. 


ga. vil. 4. 


itt. ii. 2, 9. 


TO THE BPHESIANS., 


36 


M1 paseo yaagsos aZodsoh> :jan |Sods) mass} So umd] 
0 IS) mLoaetd ofdh.o], [hoor —j]i [bolo (do, 
Soo .|Zoaje Wd Maye Ipoy andy Jadso Pmscd jp, 
I>] Ween m, IZoasfo [ods Zon 800 aod wots] 
|Zascy crajpeo yopto So Jpeamd] ad0122] Loin so .Lom 
oDsoSe +yeShas Jando» yo sos Liaw lomo jon Saulso 


LONGER. 
qui ante secula genitus est, et omnia dispo- 
sitione Patris constituit; ipse in utero por- 
tatus est a Maria, secundum Dei 
dispositionem, ex semine David et 
Spiritu Sancto. Ecce enim, inquit, Virgo 
in utero concipiet, et pariet filium: et vo- 
cabitur nomen ejus Emanuel. Ipse bap- 
tizatus est a Johanne; ut fidelem faceret 
ordinationem, que tradita est Prophetis a 


Deo. 

XIX. rt latuit principem hu- 
jus seculi virginitas Marie, et 
partus ejus ; similiter et mors Domi- 
ni. Tria mysteria clamavit in 
silentio. Dei enim opera nobis 
manifestata sunt. Stella in ccelo 
fulsit super omnes, que ante ipsam erant: 
et lux ejus ineestimabilis, et nova at- 
que peregrina apparuit videntibus eam. 
Ceetera autem sidera simul cum sole et 
luna corusca facta sunt illi stelle ; illa 
vero superabat omnes splendore suo: 
et facta est perturbatio, unde fuisset 
illa novitas que apparuerat. Hine 
hebetata est sapientia hujus mundi, male- 
ficia adnullabantur, Magica derideban- 


tur, Iniquitas et malitia extermina- 
bantur, tenebre et ignorantia dissi- 
pabantur, Et tyranni principatus abo- 
lebantur: Deo ut homine appa- 


rente, et homine sicut Deo operante. 
Sed neque primo gloria, neque secundo pu- 
ritas: sed illa veritas, et illa conversatio, 


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


SHORTER. 

enim noster Jesus Christus concep- 
tus est ex Maria, secundum dispen- 
sationem Dei, ex semine quidem 
David, Spiritu autem Sancto: qui 
natus est, et baptizatus est, ut pas- 
sione aquam purificaret. 

XIX. Et latuit principem 
seculi hujus virginitas Marie, 
et partus  ipsius; 
mors Domini. Tria mysteria 
clamoris; que in silentio Dei 
operata sunt. Qualiter igitur 
manifestatus est seculis? Astrum 
in ceelo resplenduit super omnia astra, 
et lumen ipsius ineffabile erat: et 
stuporem tribuit novitas ipsius. Re- 
liqua vero omnia astra, simul cum 
sole et luna, chorus facta sunt illi 
astro: ipsum autem erat superferens 
lumen ipsius super omnia. Turba- 
tio autem erat, unde novitas, que 
dissimilis ipsis: ex qua solveba- 
tur omnis magia, et omne vin- 
culum disparuit malitize,igno- 
rantia omnis ablata est, vetus 
regnum corruptum est; Deo 
humanitus apparente, in novitatem 
vite xterne. Principium autem 
assumpsit, quod apud Deum 
perfectum. Inde omnia com- 
mota erant, propter meditari 
mortis dissolutionem. 


similiter et 


37 


SHORTER. 


¢ > 4 4 2 ~ 
K’. “Eav pe xatakiaon ‘Iyoovs 
x ‘\ > ~ ~ c ~ ‘\ 0é. 
ploTos Ev TH TpocevyYH vpwv, Kat Oe- 
i la ry , 7 / 
Anpa Hy ev TO Devtép@ BiBAWin, 0 pEA- 
4 Pa s Pa. “@ 
Aw ypadev vmty, TpoTOyAWTwW VpLLY 7S 
2 4 4 ‘f 
yocapunv oikovopias eis Tov Katvoy av- 
“A a 2 ~ wn 
Opwrov “Incoovy Xpiorov, év ty avrov 
/ > o-d ~ > Pe as > 7 
WLOTEL, KAL EY TH AUTOU ayaTy, Ev Ta- 
> “a ee 4 4 an c 
Oet avTov Kat avacTacet, uaALoTa Eay Oo 
Ko / > AY Bes c 2 »/ 
Uplos mot aToKaAUYY OTL OL KAT ay- 
~ 4 2 4 2 > 4 
dpa Kowyn Tavtes év yapite EE ovouaros 
7 2 “w 4 % A 
ovvepxerbe Ev ug Tiare, Kat Ev Inoou 
lal la “ 7 > “a 
XpioT@, TH KaTa CapKa ex yevous Aa- 
XX al nw > 4 ‘ a “a > 
Bid, To via avOpwTov, Kat via Weou, ets 
? ‘ ‘ ‘ ’ 
\ c 7 c “~ ~ 7 ‘\ al 
TO UTAKOVELY UMAS TH ETLOKOT® KAL TH 
f 3 7 4 7 
mpecButeplo atepioTmaoTe d.avoig, eva 
” “ gq 3 4 2 
aptov KAwyTes, os cotiy Papuakov aba- 
/ > , aN s. 2 “ > 
vaolas, avTidoros Tov py aTobavery aA- 
~ ~* 2 > “A ‘ 
Aa Cyv év “Inoot Xpiore@ dca waytos. 
, en re a KC 
KA‘ “Avtiapuyoy voy eyo, Kat ov 
2 7 > “A ‘ 2 7 
ememrrate ets Oeov Timyny ers Dpupvar® 
ee ‘ a =e 3 # a 
ofev Kal ypadpw vpLY, evyapioTwY TO 
4 > a 4 c A 
Kupio, ayarav loAvKaptoy ws Kat 
a= 
Upas. 
s aN Pid ‘ a 
Incovs Xproros. Tpocetyeobe vrep THs 
2 7 nN > 4 a a 4 
exkAyotas THs év Dupia’ obey Jedeuévos 


4 4 X an! 
Mrypoveteré pov, as Kal vpov 


o>. / > Yd ey * ” 
els Pomyy atayoualt, €oyvatos wy Toy 
> nm a ov 3 4 > = 
€xel TisTav, woTep HEL@OnY ets TLuHV 
nw c “~ / ,¢ 3 OC 
cov evpeOnva. Eppwobe ev Ocew 
A “29 3 4a wn ~ lant 
Ilarpt, kat ev Iycov Xpiot@ TH Ko 
> / € ~ 
EATIOL Hpov. 


THE EPISTLE OF ST. IGNATIUS 


LONGER. 
K’. Erhxere, adeAgol, édpator ev 7 Ti- 
> “~ - bier A“ > nw 
ore: Inoov Xptorov, kat Ev TH avTOU 
x? > , > a \ 3 Z 
ayamn, €v wae: avTov Kat avacTacet. 
2 
lavres év yapite €& ovdmaros svvabpoi- 
~ » rn s ry ‘ 
Cecbe Kon, Ev pia TioTet Oeov Martpos, 
\? o A a va) 3 
kat Inoov Xpiotov, Tov movoyevous avToU 
viov, Tov Kat mpwroTdKov Taons KTiTEws, 
7 4 ‘ 
Kata oapka oé éx yévovs Aaftd, égodn- 
4 c ‘\ A 4 ae) 4 
youmevot uTr0 Tov IlapakAnTouv’ vTaKOVOYTES 
lal / ‘ nw 4 > 
TO eTIoKOTH Kal TO TpETBUTEpLY arre- 
4 nat oY” 7 lol 
piomacrTe d:avoia* eva apTov KAwrTES, 
v* 2 4 > / tis 7 
0 éo7t Papwakov abavacias, avtidoros 
aw ~ 3 al > x “ > 
Tov ay) amoOavety, adAa Cyv ev Oc dia 
a“ 
*Iyoou Xpiotov, xabaprapiov adekixaxov. 
> a 7 2 
KA’ "Emyv tpev artibvyoy, Kat ov 
> 7 > A * 2 4 
eTmeprvate ets Oeov Tiny ets Duvpvav" 
7 ‘ 4 en > nA las 
oev kat ypadw vuly, evxapioToY Tw 
4 > ~ a 
Kupio, ayarov oAtvKaproy ws Kat vas. 
4 4 \N Lal 
Myypoveteté pov, as Kat tuner “Incots o 
Xpiords, 6 eiAoynTds eis Tovs aidvas. 
7 ‘ > 
Tpocetyecbe wrép Tis ExkAyolas “Avtio- 
2 A 2 , 7 d s , 
xéwv THs ev LDupia, obev dedepEves eis 


¢ 7 > 4 yA >\ “~ 2 n 
Pouyny arayoudt, EoxaTos wy TwY EKeEt 


TioTaV, ooTep HAEtoOnY eis Ocov Tipsy 
"Eppwobe ev 
@c6 Iarpi, kai Kupio “Inoov Xpioro, TH 
Kown Amide ypov, év Tvetpare ‘Ayio* 
éppocbe. “Apiv' 4 xapts. “Iyvariov "Ede- 
ovo. 


4 \ ‘ c 4 
popéoat TavTact Tas aAvoets. 


eS, a , 
—i 
“ 


b. o4 


TO THE 


LONGER, 


XX. State ergo, fratres, firmi in fide 
Jesu Christi, et in dilectione ejus, 
atque resurrectione. Omnes in om- 
nibus, in gratia, in ejus nomine con- 
gregamini communiter; in una 
fide Dei Patris, et Christi Jesu, 
Filii ejus unigeniti, et primogeniti totius 
creationis, secundum carnem quidem 
ex genere David: eruditi a Paracleto: 
obedientes Episcopo et Presbyterio 
imprevaricabili sensu: frangentes 
panem, qui est medicamentum im- 
mortalitatis, antidotum non moriendi, 
sed vivendi in Deo per Jesum Chris- 
tum; catharticum expellens malum, sit in 
nobis. 

XXI. Pro animabus vestris ego 
efficiar, et quem misistis in -honorem 
Dei ad Smyrnam: unde et scribo 
vobis, gratias agens Domino, dili- 
gens Polycarpum, quomodo et vos. 
Memores mei estote, sicut et vestri 
Jesus Christus, qui est benedictus in 
secula. Orate pro Ecclesia Antiochen- 
sium, que est in Syria: unde et 
vinctus 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. 


KPHESIANS, 


38 


SHORTER, 


XX. Si me dignificet Jesus Chiris- 
tus in oratione vestra, et voluntas sit ; 
in secundo libello, quem seripturus 
sum vobis, manifestabo vobis quam 
inceperam dispensationem in novum 
hominem Jesum Christum, in ipsius 
fide et in ipsius dilectione, in pas- 
sione ipsius et réesurrectione: maxime, 
si Dominus revelet mihi. Quoniam 
qui secundum virum communiter 
omnes in gratia ex nomine conyenitis 
in una fide, et in Jesu Christo (se- 
cundum ecarnem ex genere David, 
filio hominis et filio Dei) in obedire 
vos Episcopo et Presbyterio indis- 
cerpta mente; unum panem fran- 
gentes, quod est pharmacum immor- 
talitatis, antidotum ejus quod est non 
mori sed vivere in Jesu Christo 
semper. 

XXI. Unanimis vobiscum ego, et 
quos misistis in Dei honorem in 
Smyrnam : unde et scribo vobis, gra- 
tias agens Domino, diligens Poly- 
carpum ut et vos. Mementote mei, 
ut vestri Jesus Christus. Orate pro 
Ecelesia quee iu Syria: unde ligatus 
in Romam 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. 


HPO2 PItMATOT Zz. 


~ / ? / \ 
"Iyvarios, 0 wai OeoPoeos, ry nrenuern ev weyareiorgrs Llareos 
¢ / ? / ¢/ / ? / / ¢ / 
vrbiorov exnAnoi, 1th Teor~aOnras ev rorw yweiov Payciwy, 
? / ? \ > / ? / 2 
aksobeos, aksomcerns, akipaxagisros, akiemasvos, |aEsouyy- 
wovevros,| akierireveros, nai weonanmern [ev] ayomn, eos 
wemAngwery év vow Xeiwrov amanws, Thelora yaieesy. 
> , Mw, 3 / ? ~ e ~ \ > / / 
Exevéamevos Oem exérvyov ideiy vuav ra abilen reocwmrn 
[vor] yee Oedenevos ey Xora "Inoov éArilw vads aoracacbas, 


SHORTER. 
TIPOS PQMAIOY:. 


’ / e ™% / oe 
lyvarios, 0 x05 O<oPogos, 71 N- 
/ b] / 
Aenwern ev weyaarssorgrs Lla- 
G06 vpiorou, Kal "Inood Xpiorov 
TOU psovou vioU avToN, CXKANC LO 
nyatnpern Kat Tepotiopéervy ev Be- 
Anpate Tov OeAnoartTos Ta TaYTA a 
éotw Kata ayaryy “Inoot Xpiorov 
an or JA \ / 
tov Ocov nuov, 4YTI6 HOS TCOnxa- 
? / / e 
Onzas ey tor yweiov Par 
/ ? 4 ? \ 
porta, as00e05, alsomeeT ns, 
? A / > / 
HE LOLAKALITTOS, KELETHIVOS, 
> / Yon \ 
AeieTiTEev“TOS, aéiayvos, #01 
/ ~ ? / 
aeonalnuevn TNS ayarns, 
Xpiorévupos, Marpérvupos, iv Kat 
aoralopa ev ovouate “Iyoov Xei- 
OTOv tov Tlarpos, Kata capKa Kat 
TVEUMA NVOMEVOLS TWAaCH EVTOAR av- 
A / va 
TOU, TETANCWLEVOIS XapLTOS Oeov 
GdLaKpITwS, Kal ATOdLVALTMEVOLS ATO 
mavtTos adAoTpiov ypoOp"aTos, TAG 
oT ev Iycov Xpist@ TH OcG yuov 
> / / 
CL[LOLOG YObeely. 
/ > * > / ~ , , 
A. Evet evgamevos Oem, exe- 
> ~ e ~ Aci? / / 
Tuy ov ide var ra a&solex reor- 
WT Oh, ws Kat TAéov 1 TOUMNY Aa- 
~ / > we.) 
Bev, dedemevog ev Xesrra ‘In- 
, / e ~ > / 
cov tAmiCw vas aomacaclas, 


LONGER. 
TIPOZ PQMAIOY®. 


‘Tyverios, 0 6 “0k Ocogogoe, 77 q- 


Denner ey weyarssornrs wpi- 

grov [Ocod] Tazgoss Kat ‘Tyo The wor 
aASSa 

Xpiorov Tov povoryevous AUTOU vLOv, a one 

exKANT Ie 7 HYaTHMEVY, Kal ramet; eS 

opmevyn ev Bedijgare [008] TOU ToLtH- of this E 

cavTOS TA TAYTA, a EoTL KATA [rior ie ee 

an iD 

kal] ayanny Tyoou Xpiorov, TOU Metaphra 

cov [kat roripos| 2 POY, TNs Ma tes, Dec.’ 

nabynras éy rorw ywesov a a” 

é 
UA ? / > \ 

pooswv, [aksobeos, alsoroenns, 

? ¥. > / 

UELOUAKELTTOS, KSIETAIVOS, 

> / > fs \ 

akwerireveros, akiayvos, xob 

/ ~ > / 

meonabnueyn TYS ayamrns, 

Xpiorévupos, Llatpwrvpos, Mvevpa- 

ropdpos,] Hv Kat aowaCopar €v ovd- 

pate [cod Trav T aeRO, cal] *In- 

wou 0 Xesrrov Leth viov avTov' nets] 

KaTa oapKa Kal wvelpa yvopevors wa- 

On EvTOAH avTov, TETAN ape vols 

[wdons] xapeTos Ocov [a LakpiTes, 

Kal anodiiAcpevors a amo TavTos aA- 

Aotpiou ypdpatos, TAgIoTTa] év 

co [kat Matpi, cai Kupio pav Iy- 


cov Xpiord, [ee praipeoe ycrigesy. 


A’. Exei ev€ ce y.ev0s ta Oca, éqré~ 
TUYOV idElv DULaY Te aE vbbece Te0o- 
wre, [os kat wAéov. Hrovmny AaBerv' | 
dedenévos [yao] ev Xesora In- 


Tov, eAmilw viLces aczalacles, 


Jaap) 11a} 


S|Soujdo J>}> modj> Mared], [2,85 + mojes]Z coy wong! 
Jeado :Jr Sp Loads :LScomds |52]» [o0.> Lesi> lotus und 
J>dso CaaS Jaco :]24D0,50 JaScaSo [Safido Las 
tad : yoaso D> laseador nmosor> bp stoadsco :|>au> beim 


+ SQD>m 


TASH eaads (arr (00020555 [pan]? lola] na Lad, yaspo do 
coascda>'S|alo aso]? Ja pRDSO JaneSO Sse |] p20] p> ca? Lar 


LONGER. 
AD ROMANOS. 
De Smyrna per Ephesios scripta. 
Ignatius, qui et Theophorus, 
misericordiam consecutze in 
magnitudine Dei altissimi, 
Patris Jesu Christi unigeniti 
ejus filii, Ecclesize sanctificate, 
et illuminate in voluntate Dei, qui 
fecit omnia, que sunt secundum fi- 
dem et dilectionem J esu Christi, Dei 
et Salvatoris nostri: quee et pre- 
sidet in loco regionis Roma- 
norum; Deo digne,eminen- 
tia dignee, beatudine dignze, 
laude dignae, fide digne, castitate 
digne, fundatz in dilectione, 
et fide Christi, paternum nomen ha- 
benti, spiritiferee: quam et saluto in 
nomine Dei omnipotentis, et Jesu 
Christi filii ejus, qui est secundum 
carnem et spiritum: adunatis in 
mandato ejus, repletis gratia Dei 
inseparabiliter, et ablutis ab omni 
alieno colore, atque immacula- 
tis; plurimam in Deo Patre et 
Domino Jesu Christo, salutem. 
I. Deprecans Deum merui vi- 
dere dignos vultus vestros; 
sicuti plurimum optabam _prome- 
Vinctus enim in Chris- 
to Jesu, spero vos salutare ; 


reri. 


SHORTER. 
AD ROMANOS. 
Ignatius, qui et heophorus, 
habenti propitiationem in 
magnitudine Patris altis- 
simi, et Jesu Christi solius filii 
ipsius, Ecclesize dilecte et il- 
luminatze in voluntate volentis 
omnia que sunt secundum dilec- 
tionem Jesu Christi Dei nostri, 
quze ct preesidet in loco 
chori Romanorum, digna 
Deo, digna decentia, digna 
beatitudine, digna laude, 
digne ordinata, digne casta, 
et presidens 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 1mmacu- 
late gaudere. 
I. Deprecans Deum, attigi vi- 
dere vestras dignas visione fa- 
cles; ut et amplius petebam acci- 
pere. Ligatus enim in Chris- 
to Jesu, spero vos salutare ; 
G 


Al THE EPISTLE OF ST. IGNATIUS 


eceveree eA nce j Tov alsmbnvork wwe Gig TEAOS" 


n nev yor aeyn evol- 


/ / ’ 1.2 es] / > / / ? XN ‘N ~ ff 
HOVOILNTOS ETTIV, CHYTED ETITUYW EIS TEEES [sevecs |, €i¢ TO TOV “Ai e0v 


ov avemrodiaras [die rov rabeiv| wroraeir. 


DoBormes yee 


\ e ~ ? / \ ? / ? / oh orgee \ ? | a. ¢ 4 
THY VIMGY HY HENY, [LN LUTN [Le adinnon UlAbY YAR EVYELES EOTIV, O Sé- 


~ . > \ \ / ei. ~ ~ > ~ cm e ~ 
SAETE TOINTHb ELLOS 0& Ovexoroy cori Tov Azo ETITUY EY, EOLYTED UMLESC 


\ / / > ? \.. tA ~ ~ 
wun Detonobe mov. Ov yae ya arrov eFo #004200 more Toovroy Oeov 


> ~ 7 ¢ ~ aN / ? / a af e 
ETITVY EW" OUTE ULES, caLY TlUTNONTE, | Ey | HCEITTOVE COYH EYETE EUPE- 


Onves. 


? ~ ~ / / x] \ 
eoacdyre 775 THEKOS (LOU, THALY ETOH Davy. 


? \ / ? >? 2 \ / / et | 7 N\ Og 
Eay ciwrnonre ar enon, yw yevnoopcs Aovyos Oeov" cay de 


[1A gov [408 ez TOet- 


~ ~ ~ ¢ of / ¢/ / > 
oynobe tov crovdiobnvar: Oa, we ers Jurieorneloy erosLov eorsy 


SHORTER. 
? / an Px a ™~ 
eavree SeAnmce rou @cov 4 TOV 
. ~ / > / = 2 ¢ 
aksmbnvocs he €bg TEAOS clvar” 7 
wy, \ b] \ 
py yoe bers 


cori, cavereg xX apiros emITVYW, gic 


evornovowunros 


TO Tov wANEOV juou even Toole Tas 
> ~ ee \ 
amore. DoBovwas yao rqy 
e ~ >’ a + > / , 
UULDY LYATYV, LN LUTN Le O0s- 
e ~ > / > 
vb yae euyeees sory, 
0 Sérere woinous’ moi de dv- 


“non” 


vA > ~ ~ > 
onxoroyv sori rov Ozov exirv- 
~ 9. ¢e ~ / / 
yeiv, cavres viweis Deronode mov. 
B’. Ov yap O0é\o tuas avOpwra- 
pecknoa GAAG eG apéoat, womwep Kai 
Si TA ? * > / ¢/ 
apéoxere. Ov yae tyw more ef 
\ ~ ~ 
naseov roourov Oe<ov 
~ e ~ 
vey" ULES, 
/ 7 / : > 
ONTE, HEEITTOVE EOYO EYETE Em- 
a > \ 
ypapnvat. Eay 
> Ae ~ > \ / wr 
an &MOV, eya yernrowos Oeov 


, 
ETbTU- 
vw aN 7 
ouTé Cay ow 7- 


\ Z 
yap OlWwAnTNTE 


aN \ ? ~ ~ , 
cay oe eoacbyre THS | TuUexos 
[L0v, TAAL Eo OMe 
TlAcov os wn 


~ ~ ~ / 
rov axovdiclnvar Osa, we eTb 


TPEXOV. 
racury nove 
, 

COThy’ 


‘A ¢/ 4 
Juriaorneroy eTo1Lov 


LONGER. 

eavrep JeAnwa 7 Tov aksabyves 
¢ \ A 

n ev yae 
> \ F / / b > F 

ULYN EVOIMOVOULNTOS EOTIW, Eee 


f > 
we €iG TEAS eivar 


¥ f) 7 ; \ \ 
Tee xapitos exiruyw, [eis TO] Tov 
te “Ff ? / ? 
zAneov ov [eis meeas| avemro- 
7 ? ~ ~ 
dicras amoresew. DoBovwcs 
\ ~ 
yae THY KYyaAwny VLD, Ley aurn 
? 7 ee ~ / 
we aOinnon Vly yao evyecés 
? ¢\ / ~ —. \ \ 
éorW, 0 SEAETE TOINT OL enol OE 
4 / | ~ ~ ° 
Ovexorov tors Tov @eov eairv- 
~ 2 e ~ \ / 
yet, cavres vers [um] Deon- 
obé (ov [rpopacer pitas capkivns. | 
B’. Ov OéAw yap tpuas avOpwra- 
peckyoal, dAAa Oc@ opera, @orep Kai 
apeoKeTe’ ou[re] yae eye éFa %0- 
re 2061200 [rosouror, dere] Ocov 
Emirvyev’ ovre vaers, EA” ola 
y lj 
coy eyere 
"Ee [re yap] osw- 


THonTe, wxeeiTTOVE 
emiypapyvat]. 
THONTE AT EMO, eYw YerIoO- 
was Ocov' 
TNS OeUeeOS MLOv, THAW Eoopees 
tpéxov. Tidesov aé me wapevecbe 


cay O¢ eoucdnre 


c 7 
WS ¢Ts 

’ 

coTiy’ 


Tov omovdicbnvas Oca, 


4 ¢/ 7 
suclaorneroy erosion 


TO THE ROMANS. 42 


9,22) Aslad ry bow LdScooad lolal» Juda, loo a 


yoas fy selrto 0}; 


teed SOOM Qafisolso— Jol} ¢ 


OadD oa? aad . edad |sod> (CaS Ome <n ta hI ‘Star. Dab ecae 
4 sJaNU Joda}s oS Ys oy wd . ods] ety? Pre “OS SO coos 
oda} lasts lac ya] Lage} [aay by Das «cone camaued |} ols] ray 9 
eetrcomal «| .camolad fac <0 jleso» |,as> :aolad «| ola] Me] 
D plo uS fa} Jon od cama Mine? ot? d loa) lass Sto 
Pan pS0 mag So pS JSP wud9Z]2 :]p0 So FDadcy yopdo uw codZZ 


LONGER. 

siquidem fuerit volun tas illius, qui 
dignum me faciat usque in fi- 
neM propositum meum consummare, I]- 
la vero principia bone 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 
leedat. Vobis enim facile est 
quod vultis facere: mihi au- 
tem difficile est Deum prome- 
reri: tamen potero ; Sl vos pe- 
perceritis mihi, occasione amicitiz 
carnalis. 


II. Nolo igitur vos homini placere, 
sed Deo: sicuti et complacuistis. 
Nec enim ego habui aliquando 
tale tempus, ut Deum prome- 
ruissem. Ergo et si vos tacue- 
ritis, meliori operi conscri- 
bemini. Si enim tacueritis 
de me; ego efficior Dei: si 
autem dilexeritis carnem me- 
am; iterum ero currens. Mul- 
tum enim mihi prestatis, si 
me  offeratis Deo, cum 
jam altare paratum est: 


SHORTER. 

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

II. Non enim volo vos homini- 
bus placere, sed Deo placere: quem- 
admodum et 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- 
erificari Deo, dum = adhuc 
sacrificatorium paratum est: 


placetis. 


on 


10 


43 


THE EPISTLE OF ST. IGNATIUS 


¢ ’ , / \ / 7 ~ ~ \" 5 5] ~ 
bh, oy ayarn voe0s yevonevol, contre Oew rw Lares ev Inrov Xor- 
aro” y ~ ~~ 

ora | Ta) Kueie, OTs Exionoroy narncincey Tov Ocov [esvecs|, cic vow 

> i ~ ~ , \ \ ~ ] % / 

ATO HVAaTOANS TOVTOY perarenrpanevos. Kearov ro dvuvas axo xoo- 

\ ~ / , 
wov ei Ozor, ive cig avrov avarciaw [ev Can]. Ovdéerore eBacxa 
> / / 7 / ~ a ~ 

YATE VOY’ AAOUS EOLOKZaTEe. Movoy Ouvawsy cireiobe pos Oobnvecs 

/ / fy 

eomber re xori ember, ivee Woy fLovoy Aeya, HAAG wos Serw" [noes | MM 
/ / ~ ~ 7 

[Lovov Aeyemets Kerorievos, arro nat eveeda. “Lav yeie evcela, noes 
/ 7 a7 7 \ t/ 4 \ 7 

Aeverbocs Ovvemes. Tore ET OMS TIOTOS, OT LY HOTLY [hn DoLsvaphes, 


iN 
Ovdev yee Dawowevor, zarov. 


/ > \ \ e ~ 
weyebous tory Oo Xerrriavc Los, OTHY Montes 


SHORTER. 


e/ ’ > / \ / 
$V, EV LYATN YOLOS VEVOWEVOL, 


/ ~ 
aonTE Ta) Ilares ey Kesore 


‘Tyron, 
6 Ozoe 


e/ NIL “I> y 
OTl TOY EXITHOTOY Xvolas 
/ ¢ ~ bd 
narnciorey evgslnves, £45 
/ \ ~ 
Ovew aro AVATOANS [ETATEL- 
/ \ \ ~ b] 
pamevos. Karov ro doves ax 
/ \ \ ¢/ > > 
nooLov meos Deo, sve e1¢ au- 
b | 7 
TOY LVATELAW. 
/ ~~? a7 ’ / ’ 
I’. Ovderore eBacnavare ov- 
/ : by 4 J / 
deve’ awARouS eoiOnZare. 


\ = a > an va iy a 
de Odo, iva kaketva BéBaca 4, a paby- 


"Evo 


revovres évtéANeobe. Movor [405 dv- 
~ hi / \ 
vas creole eombev re xe 
lj c \ / / 
eLabev, syce Lun (LOVOY AEG, HAAG 
RY Ar Aes \ / / 
xar berm’ wa pn poner heyo- 
\ e 
[ce Xgsoriavos, ard “ob Ev- 
c ~ 
"Eay yee eveedn, 
rEverOus dvvawess, 
/ \ , / 
TOTE TIOTOS ELVCLL, OT AY LOT LY [Lt 
/ 2 ¥\ / 
Daivawns.  Ovdev Dasmwomevor, 
CLiav4OY. 


\ 
Kael 


eeu. 


\ x 
HOLS Kat 
\ 


‘ r / 
Ta yao BAevOueva, Tp0G- 
‘ ‘\ ‘ / +7 
Kaipa’ Ta Oe py BAETOMEVAa, aleve. 
€ ‘ A lat , ‘ g 
O yap Oecos yporv “Incovs Xpioros, €v 
> 
Ov Olw- 


anc Whe 


larpi Ov, padrAov daiverac. 
lo , \ / 

T™yS povov TO eeyor, 
/ +] \ ¢ / 

yebovs tarriv 0 Xesrriavopos. 


> ~ \ 
Ov welrpovns To 


are 


, , 
U7T0 x00 [L0U. 


7 
eoyov, 


LONGER. 
¢/ e] ? / 
ve ey ayarny y0eos Ty EVO LLEVOL, 
/ ~ : \3 ~? ~ 
aonre ro llare:sy Xesorw Inoov, 
OTk TOY ExloxoToV Xvpias narneia- 
4 \ e ~ > / 
cev 0 Oeog eveebnvees, cic Ovow 
5) \ = ~ / 
LTO LVATOANS mETOETmEMrL A [LEVOS, 
[kat Toy éavTod TalnuaTwv paprupa | KaAar, 
an ‘ \ / 
rod, dteAOery adrov, TO 200 (LOU At 
\ ” ? \ 
Ocov, ive ig cevroy avarzcinrw. 
>] / > 
I’. Guderore :Baczavere ov- 
t, y > RT TSS 
Oevi’ aAXOUE eOOncare. Eye de 
Oéro, va Kaketva BéBaca 7H, & pabnred- 
ovtes EvtéAAeobe. Movoy Ovverwns » i 
~ / 7 / / 
reich: pos leowber re not eLcbey, | 
vA \ / / > \ \ 
byce [bn (Lovov [A&yw, HAAK xOb 
/ a / / 
JéAw, bras Ln wovov) Agyumeos 
\ ? ¢ ~ 
Xgrarievos, anne da evgelo, 
[eav yee evgebeo,] w0b4 reyerbees 
Ovveewces, Tore TOTOS ehvors, 
¢/ / 
OTaY w00 (hop ye Pockverprc Ovdéy 
PorsvO ewe V0vs aiwviov. Ta yap BAemo- 
eva, TOT KULpg. Ta Oe Ki) Bremopeva, 
~ 
aidva. [Ou Tresor wong T0 eoyor, 
narra weyébovs eoriv. ‘O Xer- 
\ yo ~ e | 7 
orievos, Orc [AkoUTOAL UTO H0O- 


Kat 


a 4 A oi 
[40V, gidetrat mapa Ocod’ Ei €k Tov Kocpou 
‘\ ) \ 2 ‘ 
yap, not, TobTov Te, 6 KoTmos av EpiAet TO 
LAN \ »\ > > ts, A , > > 
idtov. vuvt 6€ OUK EoTE EK TOU KOTMOU, GAA 
, ‘ , / : on d > 3 / 
éym CEeAcEdunv buas’ metvare map’ poi. | 


Cor. iv. 18. 


oh. xv. 19. 


——4. 


TO THE ROMANS, 44 


Jaeao Soas> [>] Jn} commaco .|Zoscds |pu> coms looms 
JandpSO SO atajpO 4D sla» Joma, oscs| looomrstls edo 
UW ts omar] im? ‘Jas|> sos oO ps]? OF pode ,oyasoS 
Oho few souds> coho fzal arto olson yoolsoto 
Jag] 21 Bs de] pono oS; V7aS hoo OS Se OS out, 
adel? corde} co] Ps 20m5 ba] Jpodso lon) fudlozo, fo 
Lb} lon an pan vba] sammmso |yo2] 2] wala] wad Le| my 
paca on7 |puallsor gay Dad .fapedso Pp fsodsay fdo Lsoanto 
sods aS fabs [do ]Zomglajzo can 1>3 fi ‘|pas on [mums oS 


LONGER. 

ut, in dilectione chorus effecti, 
cantetis Deo Patri in Christo 
Jesu, quoniam episcopum Sy- 
rie dignum fecit Deus inveniri 
in Occidente, ab Oriente pre- 
mittens suam passionem, martyrem bo- 
num, proficiscentem de mundo 
ad Deum, ut in ipso oriar. 

III. Nunquam fascinastis 
aliquem: alios docuistis. Ego 
autem rogo, ut secundum illa firma, 
que 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 tune 
esse fidelis, quando mundo non 
comparuero. Nihil enim de 
his que videntur zeternum est. 
Que enim videntur, inquit, tempora- 
lia sunt: que autem non videntur, 
zterna sunt: Non solum in opere, 
sed etiamin magnitudine. Chris- 
tianitas enim est quae oditur a 
mundo, amatur a Deo: [quia non est 
ab hominibus, sed ex Deo.] Si enim essetis, 
inquit, de mundo, mundus quod suum est 
diligeret: nunc autem quia non estis de 
mundo, propterea odit vos mundus; sed 
ego elegi vos: manete in me. 


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


III. Nunquam invidistis in 
aliquo: alios edocuistis. 
autem volo, ut et illa firma sint, que 
docentes precepistis. 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. 
noster Jesus Christus in Patre ex- 
istens magis apparet. Non sua- 
slonis opus sed magnitudinis 
est Christianus; quando uti- 
que oditur a mundo. 


Ego 


Deus enim 


~ 
+o) 


qr 


10 


45 THE EPISTLE OF ST. IGNATIUS 


; \ ~ , ~ 
Eya yeagno TAO TOL ELHANTIONS, “ok eyTEAAO Mees THOW, ork 
> oe; \ ec A ~ 3 / eS e ~ \ 4 / 
eya exav ureg Oeov axobvacaw, tavree vues un xwAvonre (we) 
~ ¢ ~ \ 4 > / > / / / 7 / 
Tlapanaro vnas, wy [ev] evvoin anaiom yernrbe mor, AQere me 
5 eo ~ 3 ~ ~ ; ~ 
Snebay elves, OF wy Evert Ogov ETITUY ELV. DLiroc eis Ozov x08 
Os odovrmy nebo arnnbowcs, ivoe xo.bugos ueTos Oc<cov eveeba, Maa- 
/ \ / ¢/ / / \ \ 
Aov Z0OAaKEVTOUTE TH J1ehe, bv [Lok TAUDOS YevavTal, HOLb peqoey 


4 ~~ / 4 ¢/ \ \ 4 / 
HATANITWOL TOV TWMATOS (LOU, be [Ly nowunbess, Baeus TWh Yé- 


YOK be 


A ~ , ¢ / 7 
TO CHuae mov 0 xoomos oWercet. 


Tore eoomes pocbnrng arnbac Inood Xesorov, OTE OvOE 


4 \ / 
Airavevoare roy Kuesoy 


> > ~ ¢/ \ ~ ? / 7 ~ / e ~ 
vrig euov, ive die Tav oeyaver rovTay Ozw Svein sugeb. 


SHORTER. 
\ ~ % 
A’. Evo yeadu TaKg exnAn- 
, 4) -> 7 ~ ¢/ 

Th, HA EVTEAAOUAL THO, OFS 

’ es \ i 5,” “eS / 

ya exav ureg Ocov arobyyrum, 

> 7 e ~ \ 4 

EQYTER VILEIS [LY] AWAVONTE. Ile- 
~ ¢ ~ \ / v7 

CLKANW WLOLS, [A EUVOI KHOI 
/ / / / 

eos vyevnobe mot. “AQere pe 

> “ ~ li 
Aygioy evs Bopav, OF wy Eveorsy 
~ ~ ~ / 
Ocov éxicvyey. Divo hws 
x 
Ocon’ nat ov cdovrwy Sebo anra- 
\ / e 
Banoes, ive xobo.eos aweTos ev- 
eeba tov Xpiotov. Maadov xorca- 
4 \ / ¢/ / 

HEVTUTE TH I7LbOl, MVC [LOb TH- 
/ 

Qos vivovras, wat pyber nara 
Alrwot TOD TWWLTOS [LOV, bv fT 
\ / / 
normnbess Bagus TiVs YEVWLLOL. 

/ \ ~ ~ 
Tore GOO WmoLk peocbnrns arntac rov 
~ 7 AN \ ~ 
Xeirrov, ore Oude TO TW[ILe [LOD 

f / 
0 noowos operas. Airavevoure 
\ 2 eX > ~ of \ 
Tov Xp.orov Umee E(LOU, bVH Ove 


~ 9 / / / e ~ 
Trav opyavav TouTay suoie eveela, 


«LONGER. 
\ ~ 
A’. "Eya yeadu [rac] reks 
. id yy 3S / ~ 
EHANNTIOIS HA EVTEAAOUOL TH- 
e/ ’ \ e \ ee & ~ 
TM, oT tyw exwv uaee Oeov 
b] 4 % e ~ \ 
arobynonm, tavrep viLels (Ln xw- 
Avonre. Tlagaxaro vues, wn 
/ / / 
evvore axoeroos yernabe wor. AQe- 
/ / os > & 
TE LE INClwY EbvOL Bpdya, Os ay 
tori Ocov ewiruyeiv. Diros cis 
é % % a sF0S & 
zov Qzov, zai Ov odovrwy nek 
> / ¢ N\ wv 
arnbowcs, sve xabapos weros 
Ozov eveeda. Ma&arov LOALKED- 
\ / ¢/ / 
Ture TH IIe, ive Mor TAPOS 
/ \ \ / 
YEvQVTcs, #06 penoey HATHNEITO- 
~ ~ 4 
oi [av] TOD camaros Mov, iver 
wn zosnbers, Baevs Tivs evpeby- 
/ v7 \ 
coum tore [dé] eooncs mabyrns 
~ ¢ 
aarnbas CIncov] Xesorrov, OTE Ov- 
\ \ ~ / e / ” 
O& 70 cama pov 0 xormos oe- 
/ \ 4 
vai. Airavevoare rov Kugsoy 
G7? s% , ~ e/ \ ~ > 4 
UTee LOU, sve Ore THY oeyavay 


rovrwy [Oca] voice evecda. 


TO THE ROMANS, 46 


2}So >, 1? (eards25 Jad»abco :|2,5 n> la} woods fy] 
qaaaso fa] Loo peslI0.52 cola}, oma] slno® ke lal 
Jans» Jon], wsoomaa .nray> fy looms uLor coomd I 
|Zousss fritmo . ols] Jad, Dugnae Jn St Jods} taps}? 
<i] Os Fe Oye gl aS, }-oa [Som escbiol> .}a] eugdto 5 
Ming? gO garda fl ypco :];r0 wor e002 |Zon cd 
fa] Joo On capa ua] “Sus ]pcoe lon] Dmae, Leo [Ls], 
HOSS pal mega Hol» bo -banaso Samed |ija> |pdodz 


Hat [Duwdy adda] ecdor fi}So pede ou 


LONGER, 

IV. Ego scribo omnibus Ke- 
clesiis, et omnibus mando: 
quia voluntarie pro Deo mo- 
rior, si vos non przpedieritis. 
Rogo itaque vos, ut non frus- 
tra sit in me dilectio vestra. 
Sinite me ut bestiarum esca 
sim; per quam possum Deum 
promereri. Triticum Deisum: 
dentibus bestiarum molar, ut 
mundus panis Dei inveniar. 
Magis autem blandimini be- 
stiis, ut mihi sepulchrum sint, 
et mihil relinquant de meo 
corpore: ut non obdormiens, 
gravis alicui inveniar. Tunc ve- 
ro ero discipulus Jesu Chris- 
ti, cum corpus meum mundus 
non videat. Deprecamini Do- 
minum pro me, ut per has ope- 
rationes sacrificium inveniar. 


SHORTER. 

IV. Scribo Ecclesiis, et pre- 
cipio omnibus, quoniam volens 
pro Deo morior; siquidem 
vos non prohibeatis. Depre- 
cor vos, non concordia intem- 
Dimittite 
me bestiarum esse cibum; per 
Fru- 


mentum sum Dei; et per den- 


pestiva fiatis mihi. 
quas est Deo potiri. 


tes bestiarum molar, ut mun- 


dus panis inveniar Christi. 
Magis blandite bestiis, ut mi- 
hisepulchrum fiant, et nihil de- 
relinquant eorum que corpo- 
ris mei; ut non dormiens gra- 
Vis alicul inveniar. Tunc ero 
discipulus verus Jesu Christi, 
quando neque corpus meum 
Orate Chris- 


tum pro me, ut per organa 


mundus videbit. 


ista Dei sacrificlum inveniar. 


AT THE EPISTLE OF ST.IGNATIUS 


> ~ e a ~ 
Ovy, ws Ilérgos wos Llavaos diaeraccomas viv’ exeivor amo- 
? \ \ / “ ? ~ ? / 5] \ \ / 
crohol, tya O& nuTaugiros’ éneivos erevbegor, eyw Oe meyer 
~ > / ~ 
Dovros. AAA éav rabw, cmerevdegos yernropas ‘Iyoov 
, ~ > ~ ? F \ ~ 
Xeirrov, LOL CLVLOTHTOUCE EY “UTD erevdecos. [Kees] vov move 
> ~ ? \ A / Fd 
5 Ocva, Dede wevos, pendey exidvucy. Azo Zueiag wmeves ‘Pawns 
~ \ ~ \ / \ \ e / b) 
JNChopeay a, Ore yng wok JAAKTONS, vUeTOS wel nuseus, evdE- 
~ ) 
Oeuévos Oexn Asownpdosc, 0 oT OTeUTIOTAY THY, OF HOLL 
\ ~ 7 
evegyeroumevos yeleovg yiwovras. “Ev 08 rois adinnLaol av- 
~ ~ 4 > > > \ ~ / 
THY [Lor AOV wadnrevopnes HAA Ov THE TOUTO Oedsneciwmers. 
~ ~ / \ / 
10 'Oveciny trav Sneiov rav G0 NTOMLLTLEVOV, nek evyouc. 
~ \ / / 
cuvrouc poor eveeOjvees’ Hk KOALKEVTH TUITOMAS ME naTE- 
~ > ~ / / f 
Daryeiv, [nat] ovy, womee rivav [HAAw] OesrAcuvomera vy, nrparro, 


SHORTER. LONGER. 


Ovy ws Tléreos xees Llavaos Osee- 
saailadal saa 5 aaah 
Ao, %EbV08 
cheulegor, & eye de weves vov dov- 
Aog. “AAA eeev wader, OTEAED- 
begos "Inoov, xk VAT TATOO 
ev aura erevbegos. Nov po- 


Deva Oedenevos pundev emsOvmresy 


>] ~ 4 
GXELVOL LTOOTO- 
Eyal moranerros® 


‘ \ / 
KOOMLKOY 4) MATQLOY. 


EF’. “Ao Lesbos meyer Pai 
ANS Sng sopeoy.a, Osc vas x04 
Saracons, venTos “0k pees, 
dedené EV0 Ona Aeomeredoics 0 

‘ 
GOT OTCUTINTHY THY (LO, Ob mOLk 

‘ ; , ‘ 

evECYyETOUmEvos Veloous YivOvTEs. 
"Ev 0& roils adienmacw aura 
per dov _poadyrevowas “AA ov 
ToLeo. TOUTO Dedinorkopn oth. ’Oveai- 
pany THY Snghoy THY c[uok NT Ost. 
o LEVON, x04 eh yoce Erol 0h [Los 
evecbnvacs® a LOLl wOAGKELOW Ov)- 
TOMO [LE KATADYN, OY wore 
TWO Desrcesvopeevee ovy, nrvarro. 


Ovy, ws Ilérgog nei lavas Osee- 
THOT OMCL UiMbY" ExEIVOL HTOTTOAOS 
CIncod Xprorov, | eye [de] eAGXLOTOS" 
664006 erevdecos, [ws dodAct Oco?, | 
eya Ob meyer voy DoDADS” HAAG 
cav redo, amercvdecus [ yevnoo- 
pces "Tyoov Xegirzov, work cLvee- 
OTT OMCE ey aura erevdegos. 
Nov wavbaver, [év aird] edepevos, 
penodey emiOumery KOOMLKOY 7 MaTALOV. 

E’. Ago Lveloes weve ‘Pawns 
Selo a, Ore yng wai Jarao- 
ONS, VVETOS HOI nwegees, evdedee- 
vos Deron Aeow deg Dorey 6 0 cork org oe 
That beov ToL pools 04 00k eveeyerou- 
evos yeseous yivovras’ &y O& FOIE 
ULOIMNLOLT LUTOY, LAAOV [Lc 
Onrevolnos, [&AA ov Tage ToUTO 
Dedurorbeopoes. ] Oven ra S7- 
giay ray éL0k Fir ospournevay" a 
1064 EU Y,ofeced ouvropece [401 evgel- 
vouk’ Ge OL ZOKAMEVT rovromos 
[Le HATAPAYVELY, ovy wore Th 
yon Oesrcesvousvee ovy nrpavro 


Cor, vii. 22. 


TO THE ROMANS. 


48 


bradd Oma) Le] can sass ja] poo LDASIDO MOS yal Jom I 
UBD baa Pops yas cap BD file a cap (026 farendo gay hi] 
#> [D480 Dud So MD Yoao|)o fa] Joc Lumado Samy |izado fa} waft 
bSopSo Jason 80 245] H yopdoy fa] oSs fa] pmo] po facto . i ]au 
t> [Sa-sc.|>0 LAs sfamero fSou> fa] Jdos JLo Dum LdconpS 5 
Wo wa]? Hongedlals Jay coals], :cazsor fps Aaa> fa] pac] 
tele comZarmasc> ca? fa] ead eab/do pol. coms fy] hbo; 
Hons fa} 103 seas Lory] for Sco oy oS Jp] Sczds0 
<i] mano seem euolad Sangh) bAyso eed adc; | 
HOTLY 370 Ho Lagu} Lad] So Siuys ya] fo .uardsh SS? 10 


LONGER. 

Non sicut Petrus et Paulus 
precipio vobis. Illi enim 
Apostoli Jesu Christi sunt; ego 
autem minimissimus: ili vero li- 
beri sicut servi Dei; ego autem 
usque nunc servus. Sed si 
passus fuero, libertus ero Jesu 
Christi; et resurgam in eo li- 
ber. Nunc disco, vinctus, ni- 
hil mundi concupiscere, aut ali- 
quid vanum. 


V. A Syria usque ad Romam 
cum bestiis depugno, per ter- 
ram et mare, nocte et die; 
vinctus cum decem leopardis, 
hoc est, cum militari custodia: 
qui ex beneficiis pejores fiunt. 
In injustitiis autem eorum ma- 
gis edoceor: sed nec in hoc 
quidem justificor. Utinam 
fruar bestiis, quee mihi paratz 
sunt: de quibus opto compen- 
dium mihi inveniri; et illi- 
clam ut celerius me comme- 
dant: ne sicut in aliis territe 
sunt, et non eos tetigerunt: 


SHORTER. 

Non ut Petrus et Paulus pra- 
eipio vobis. Illi Apostoli, ego 
condemnatus ; illi liberi, ego 
usque nunc servus. Sed si 
patiar, manumissus fiam Jesu 
Christi; ut resurgam liber. 
Et nune disco, vinctus, nihil 
concupiscere. 


V. A Syria usque Romam 
cum bestiis pugno, per terram 
et per mare, nocte et die; 
vinctus decem leopardis, quod 
est militaris ordo: qui et be- 
neficiati deteriores fiunt. In 
injustificationibus autem ip- 
sorum magis erudior: sed 


non propter hoc  justifica-1 cor. iv. 4. 


tus sum. Sortiar _bestiis 

mihi esse paratis; et oro 

promptas mihi inveniri: qui- 

bus et blandiar, cito me devo- 

rare; non quemadmodum quos 

dam timentes non tetigerunt : 
H 


uo 


49 


THE EPISTLE OF ST. IGNATIUS 


Kev avre db axovra wn SeAnon, eyo meocsiaoouces. Luyyrapny 


wor Evers, Ti wor ovueves. Mader me Cnrwon Trav oparav nol TeV 


? s ad > ~ ~? / ~ \ \ / 
HOCKTWY, bY Inoov Xesrrov ETITVY,O. Ive HOLb TTHUVEOSs Snebav Té 


/ \ ~ \ 1 3 / \ > \ 
TVTTHTES, TUYHOTN MErwy, | xo] TXOCTIOMOL OoTEwY, | xo] CANT WOE 


t/, ~ / \ / aed / 22 XX FF / 
OAOV TOV THUATOS, AUKKL HOAMTESS TOV dia Sorov eT bine eoyeobu- 


/ ¢/ > ~ ~ 9 / e / b) J 
cay’ povoy wa Inoov Xeicrov emizuyw. O roxeros jos exinesrors, 


SHORTER. 
Kav avr 0 anovra an SeAn- 
on, ya TeocPiaoouns. Luy- 
yvanny Lol evETe, Th [Lob OvpL- 
Péoes eyo yweoke’ viv apyopat 
padnrys etvac. Mdep (46 Cnraon 
THY OCKTAY Kol KocmTaY, sO 
Ilve 


\ \ / 
xs oT HUVECS, Sepia T& WU- 


T ~ xX ~ > / 
4o0v Cho TOV eTbTVY QW. 


/ > ? 
OTAHCES, avaromatl, diarpécers, ox0e- 
Mii? / : \ ~ 
TITW0b OTTEWY, TUYHOTN Ehwy, 
Qe. ~ / 
AAT LOb OAOV TOV TWLATOS, HO- 
\ ~ 4 9 3 
%Ob HOAKTEIS TOV 1a (Borov 6 
> \ >] / 3 / ¢ > ] 
g [Me eeyerbaocy jeovov sve I7- 
~ ~ 3 4 
cov Xesorov emiruyw. 


s. Ovdév por @pedrnoe Ta TepTva 
ToD KOopov, ovde al PacirAeta TOU aiw- 
7 ~ 4 > “ > 
vos TovTOU’ MaAAOoY por amoOavety ets 
nN \ rae na 
Xpiorov ‘Inoovy, 7 Bacirevew tov me- 
7 lal lal / ‘ > ~— ” 
patwv THs yys- Tt yap wpeAccrar av- 
Opwros, €av Kepdyon Tov Koopov OAor, 
Ti 6 Yruxny adtov Cyuiwby; “Exetvov 
Cyto, Tov wréep ypov aroOavovta’ éxet- 
4 “ a¢ a) > 4 e \ 
vov 0éAw, Tov Ot yuas avacravta’ oO Oe 
/ : PET 4 , s 
TOKETOS [LOk EMIHEITH. Lvuyyvore 
pot, adergot’ py) Emmrodionre por Shoat, 
py Ocdjonré por arobavety, Tov Tov 
@cod OéAovTa elvat, KOoUw fA) YapH- 
ono0e. "Aderé pe kabapor das AaBetv 
, a“ / 
éxet mapayevouevos, avOpwros Oeov 


gooua. "Emerpéyraré oot pynt yy 


LONGER. 
nay are O& exovTa pn EAz, 
Loyyvo- 
[2n (hos evere’ ri [405 TuPeces 


eyo yweoKko’ viv apxopar pabyrijs 


> \ / 
eya) Teor [sso opces : 


eivac. [Madey we Cnraoces raw ogee 
Tay xo) TaV BopaTar|, ive Iyoov 
Xeirrov emizvyo. lve xas 
Truveds,Sneiay TE TVOTHO EIS, ava- 
Topat, Seatpéerers, THOLTIT [08 orre- 
a), Ovynomal meray, wAvoLoi 
6rov ToD FULTS, Kal OAKES 
Tov diceorov, ex eme toyerdw 
wovov ive ‘Inoov Xeiwrov éx- 
TUYw. 


4 7 4 
x. Ovdév pe apeAnoe: Ta Tépata TOU 
, 3 A c ~ GC + i) 
Koopov, ovde at Baoidetat TOV al@vos 
tovTov. Kaddv ésot amobavety da “Ly- 
nw c a\ s 4 s 
couv Xpiorov, 4 BaowWevew Tov Tepa- 
Lal wn a A > “wn ” 
Tov THS ys. Tl yap wperetrat avOpw- 
2s ‘ a 
Tos, Ea TOV KOTMOY CAOY KEpdnCH, THY 
‘ > 
dé Wuyyy avrov anrodéon; [Tov Kvprov 
To0@, TOV viov TOU aAnOivod Ocod xai Ma- 
\ > a ‘ ‘ 2 a) al 
Tpos, Inoodv Tov Xpiorov.] “Exetvov Cyra, 
‘ © rwWh ec.” > ¢ Ne 59 
Tov vmTep yuov atoOavovra [kat ava- 
tA “ £7 > ‘ 
oravtTa.| Luyyveopovetré poe adeAgdor: 
A 2 / ca > ‘ 4 
wy eutodionté por eis Cory Oda, 
, A 4 > c ‘ A A. ‘ 
[’Incods yap éorw 4 Coy Tov miorOv'] por 
4 tn 
OeAnonré pe amobavety’ [Savatos yap 
= A 
Tov cov 0é- 
4 » 7 ‘ , 
AovTd we Elvat, KOTM pH yapionoOe. | 
nw 
"“Adeté pe Kxabapov das AaBety é- 
n ‘ 4 wn“ 
Kel Tapayevoyevos, avOpwros Oeov 


4 
éotw 4 dvev Xpiorov Can. 


éooua. “Emirpéwaré poe paypnrny 


at. xvi. 26. 
uc. ix. 25. 


TO THE ROMANS, 


50 


ba} Sq] Tpnangeom Lal ed crpolsoS arp Pp aan sl 


sates 20 qatudddy oS.) 0 so 


oda] Peis SQmeds 


ar. we) 


Si? ]320>0 bSoon» fame + qadetn fish “tel |aad,0 Iso 


02h PAN 1,# SW5])  fenmeS fowsZ 


eet cas 


Ua SP Ps, Su . Jodo a SQsed 2050 


LONGER. 

et si ipse noluerint, ego eis 
vim faciam. Ignoscite mihi: 
ego scio quod mihi expediat, 
Nunc incipio esse discipulus. Nulli 
eemulor visibilium et invisibi- 
lium, ut Jesum Christum me- 
rear adipisci. Ignis, crux, 
bestiarumque constantia, abscis- 
sio, separatio, confractio ossium, 
dissipatio membrorum, interi- 
tus totius corporis, et damnatio 
Diaboli; omnia in me veniant, 
ut Jesum Christum merear a- 
dipisci. 

VI. Nihil me juvant que sunt 
mundi hujus: neque regnum tempo- 
rale. Bonum est mihi mori in Jesu 
Christo, quam regnare in finibus 
terre. Quid enim prodest homini, 


si totum mundum lucretur, animam 
vero suam perdat? Dominum namque 
desidero Filium veri Dei, et Patrem Jesu 
Christi. Ipsum utique quero, et illum 
qui pro nobis mortuus est et resur- 
rexit. Ignoscite mihi fratres, ne mihi 
impediatis ad vitam : 
vita fidelium. Et ne velitis me mori: 
mors enim est vita sine Christo. Dei 
volens esse mundo non placeam. 
Sinite me puram lucem percipere. 
Illue perveniens, homo Dei ero. 
Concedite mihi, ut sim imitator 


Jesus enim est 


SHORTER. 


sed et, si ipsee volentem non 
velint, ego vim faciam.  Ve- 
niam mihi habete: quid mihi 
confert, ego cognosco. Nunc in- 
cipio discipulus esse; nihil me ze- 
lare visibilium et invisibilium, 
ut Jesu Christo fruar. Ignis 
et crux, bestiarumque congre- 
gationes, dispersiones ossium, 
concisio membrorum, moli- 
tiones totius corporis, male 
punitiones Diaboli in me ve- 
niant; solum ut Jesu Christo 
fruar. 

VI. Nihil mihi proderunt termini 
mundi, neque regna seculi hujus. 
Bonum mihi mori propter Jesum 
Christum, quam regnare super ter- 
minos terre. lum quero, qui pro 
nobis mortuus est; illum volo, qui 


Ie lu- 
Ignoscite 


propter nos resurrexit. 
crum mihi adjacet. 
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 


wo 


ol 


- \ e - ‘\ 7 > S 
[wai] 0 emos tows eoravewras, 


[arr egart.] 


Piov rovrov. 


\ \ > ~ / / ¢/ ? 
Hb TO Kha MUTOv NEAW TOL, 0 EOTHW 


SHORTER. 


> al s an a / 
etvat tov wabovs Tov cov pov. Et 


es. > c ~*~ ae / a 
Tis QUTOV EV EAUTH EXEL, VONTATW O 
7 ‘ of 10G ‘ 
BéAw, Kat ovprabeit@ prot, ELldws TA 
4 4 
TUVEXOVTEA pe. 
/ / al ‘al Pd 
Z’. ‘O apxwy tov atwvos TovTov 
4 4 ‘. ‘ > 
diapmacac pe BovAeTat, Kal THY Ets 
‘ 
Mydeis 


> lal v4 ean 7 7A, 
OUV T@YV TAPOVT@V UM@V Bonbeitw auTw 


cov pov yvouny dvapbetpac. 


an > a s TD "> 
panrAov emou yiveoOe, TovT EoTLV TOU 
an A QQ 2 ~ c 
®cov. My Aadrerre Inoovy Xpiotor, 
4 A 2 a 4 2 
Koopov de emiOuyerte. Backavia év 
fi °," / = 2 > 2 ‘ ‘ 
Duly Ly KATOLKEITH" [4nd GY Eyo Tapa 
ae Us ~ 4 4 = 4 
TAaPAKAAwW vuas, TeloOnTE prot’ ToVTOLS 
‘ | 4 a 4 A 
dé madrAov TetcOyTe, ois ypadw vty. 
nw 4 c Lal 2 ;G an > a) 
Zov a isi ne Tov atobavety’ 
0 > 


o epos egas raven, “Ok oun 
gory €D go} rue Piddiirov, vdwp 
dé Cav, Kal Aarovy ev Euol, Cowbév jor 
Aévou" Aevpo mpos Tov Iarépa. Ovy, 
«7 ~ ~ 27 ®a\ ¢ 
700pu0e8 70007) Dbopus, ovde nOo- 

~ ox / / y 
vais rov (iov rovrov. Aeroy 

~ / > Sea cd > 
Ozov Jéerw, dprov oipanovr, apTov 

1. Wilts, \ i 4 
Cois, 06 toriy Tues Iyoot Xeu- 
OTOV TOV vio’ Tov Ocov, Tov yevo- 

- 2 c 4 > 4 ‘\ 
pévov ev voTepw Ek oméppatos AaBid 

. > s \ 7 PT ot 4 
kat APpaan’ “a4 TOMA Ocov Jérw 

\ cz > oe") G9 
TO bi HUTOV, O EoTW KyArY 
/ \ 27 7 
apbaeros, Kat aevvaos Con. 

H’. Ovx étt OéAw Kata avOpdrovs 
Civ’ rovro de &orat, Eay vipers OeAHonre. 
OcaAyjoate, iva kat vets OeAnOnte. Av? 
OAyoY YpauMaTov aiTovpat vas’ We 
orevoaté pot. ‘Inoovs d€ Xpioros vyuty 
Tara pavepwooet, ort AAyOGs Ayo" TO 


THE EPISTLE OF ST. IGNATIUS 


\ ? at ? B . £in ~ 
“x~Ob OVUK COTY EY EMOb TUE 


Ovy nOopeces Te00n Pbovas, ovde oovais Tov 
Aerov Ozod Sera, 0s tor cups Kesorrov, 


avyann apbueros. 


LONGER. 


> a cal 
etvat wa0ovs Xpiotod [Tov Ocov pov.] 
” . lal 7 a 
EY tis avrov év éavTa@ Exel, vonsaTw o 
A 7 > ‘ c 
OéAw, Kat oupmabeitw pot, eld@s Ta 
OVVEXOVTE fe. 
3 3 a lal Pza) s 
Z’. ‘O dpxwv Tov aiwvos TovTov b:- 
/ 7 ‘ ‘ > x 
apraca we BovAerat, Kat THY eis [Tov] 
na \ 
Qcév pov yvopny diapbetpar. Mrydets. 
i lal 4 ©. 508s A > 
ovv Tov TapovTwr [vpev] Bonbeitw av- 
5’ paddAov éuor yéverOe, ToT eore 
TQ pardoy euor qeverbe, 7 Tt, 
My AaAntre Iyocovy Xpioror, 
2 n 
Basxavia év vpiv 
‘ / s oS a 5. am ig 
wy) KaToKeiTw pynde éav eyo [vpas] 
a “ ‘ 
Tapov TapAakaAr, TecaOyTE’ TovTALS dé 


TO Oco. 
4 ‘\ an 
KOopov O€ MpoTimare. 


paddov ToTEVOATE, ois pape Up. 
Zav yap ypade Upty, epav we [ova 
ahi atroOavetv’ 6 cos gas gl 
TT UVEAT OLS, Ob ou Aad) ey épL08 


Tve haat Ti vdwp de Cav, addo- 
pevov év éuolt, Eowbév por Deer’ Actipo 


Ovy 7 Oop obs 
T0007 bogus, ovds nOovats Tov 


(iov rovrov. “Avroy [rou] Ozov 
e/ 


mpos tov Ilatépa. 


SéAw, dorov ovpaviov, aptov Cwys, 0 


errs ones ‘Iyood [rot] Xesorov Tov 
vlod Tod @cov, Tov wevomenon €v baorépy 
€x omépuatos AaBid cat ABpaay x04 

/ / \ ¥ ? ~ / 
Tok JAW TO CMe aUvTOU, O 
cory ayarn apoueros , Kat aév- 
vaos Con. 

H’. Ovx @rt O0é\w Kata avOpeérous 
tiv’ tovto dé Eora:, €av vets OéAnTe. 
[Xpicrd cvvecratpwpar’ [CO dé, ovK ert eyo, 
émelon rep Cn év euot 6 Xpiords.] At oAL- 
yov ypaupatov airov pat Umas, [ut mra- 
parnoacbé me] miorevoaré pot, Lore Tov 


"Inoovv Pra TOV tmeép €MoU wapadobévra. 
Ti avrarodéow 7S Kupio rept mavrev ov 


avraTéd@Ké Mot 5 3 Avros dé 6 6 Qcds Kai Marhp, 
Kal 6 Képios ] ‘Tyoovs | 0 Xpsoros, pave- 
pore: tuly TadTa, OTL AAnO@S AEqo. 


i ti. 19. 


xv. 12. 


TO THK ROMANS. 52 
Mgr bo YW. | 2paa} [DScase> 1502 > udto.on jad, worde? col SGueiO 
sh] ISD Jas fsomd Jan frais; on se FH flo]. Meaney J2p-aco fp] 
Peden By Joon eacrolds brow Ly] [S> .c1d070 fanador Nine vanO]ina] 


LONGER, 


yassionis Dei mei. Qui eum vult 
in seipso habere, intelligat quod volo ; 
et compatiatur mihi, sciens quid sit 
in me. 


VII. Princeps mundi hujus diri- 
pere me vult, et in judicio Dei mei 
dirumpere. Nemo ergo de prisen- 
tibus vobis auxilietur ei: magis au- 
tem mei adjutores estote, hoc est, 
Dei. Nolite dicere Jesum Christum, 
mundum honorantes.  Fascinus in 
vobis non habitet: neque, si vos 
ar rogavero, consentiatis mihi, 

is autem magis consentite que 
seribo vobis. Vivus enim vobis scri- 
bo, desiderans mori pro Christo. 
Meus enim amor crucifixus est, 


et non est in me: aqua autem 
alia viva manet in me intrinsecus mihi 
dicens: Veni ad Patrem. Non 
comedo e€SCam corruptionis ; ne- 
que voluptates vitze hujus de- 
sidero. Panem Dei volo, pa- 
nem ccelestem, panem vite; que 
est caro Jesu Christi Filii Dei, 
qui natus est in novissimo ex semine 
David et Abrahe: et potum volo 
sanguinem ejus; qui est di- 
lectio incorruptibilis et vita 
zeterna. 


VIII. Jam nolo secundum homi- 
nes vivere: hoc autem erit, si vos 
volueritis. Christo crucifigor: quia jam 
ego non vivo; vivit vero in me Chris- 
tus. Per modica scripta rogo vos; 
ne mihi obsistatis. Credite mihi quia 
Jesum diligo: quoniam et ipse dilexit 
me, et seipsum tradidit pro me. Quid re- 
tribuam ei, pro omnibus que retribuit 
mihi? Ipse autem Deus Pater et Do- 
minus Jesus Christus manifestabit 
vobis hee omnia; quia vero dico. 


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

VII. Princeps seculi hujus rapere 
me vult, et eam que in Deum meum 
sententiam corrumpere. 
tur presentium de vobis adjuvet: 
ipsi autem magis mei fiatis, hoc est, 
Dei Non loquimini Jesum 
Christum, et mundum concupiscatis. 
Invidia in vobis non inhabitet: ne- 
que utique ego vos presens deprecor, 
credere mihi. His autem magis cre- 
dite quae scribo vobis. Vivens enim 


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


aliquam aquam: sed vivens et lo- 
quens est in me, intus me dicit; Ve- 


Non delector 
cibo corruptionis, neque delec- 
tationibus vite hujus. Panem 
Dei volo ; quod est caro Chris- 
ti, ejus qui ex genere David: et 
potum volo sanguinem ipsius ; 
quod est charitas incorrupti- 
bilis. | 
VIII. Non amplius volo secun- 
dum homines vivere: hoc autem 
erit, si vos velitis. Velite autem, ut 
et vos acceptemini. Per paucas li- 
teras deprecor vos: credite mihi. 


Jesus autem Christus vobis mani- 
festabit hac, quoniam vere dico; 


Nullus igi- 


mei. 


scribo vobis, desiderans mori. 


ni ad Patrem. 


53 


THE EPISTLE OF ST. IGNATIUS 


; / o7 oe we ae ~ \ oe 8 Oe one ~. 2 
Acraleras UMS TO €(Z0v TVEVLE, 4b H AYATH THY &A- 


~ ~ / e 7 eo] ~ gn = \ A 
nrnoiav Trav OeSaevav (Le ag OvopLe. Inoov Xeiorov' wor yae 


/ ~ e ~ \ / \ / ~ 
ov Teoonnove ces TN 00 HATH THC*H, HATH TOA [hE TeON- 


yov. [Aosrov oby eyyts elms TOU meorenbety eig‘Papgv.) 4 Tloa- 


\ ~ ? ~. > , 3 \ ~ ¢/ \ ? / 
5 Aa Peovw ey Oew AAA EMAUTOV [LETCW, $10 pn ey naUYNTES 


> ~ ~ ~ / 
amoAapeets” yoy yae [ee Oci wAgop DoPerabes, nO en TE0Te- 


~ ~ / / ~ 
velv Tos uosovely ue" ob yae revyovres mor [roseurer], moors 


~ ~ ~ ? > v b] x / ’ 
yovoly (Le. Ayarw yae 7) rabéiv, GAN ovm ode €b HEs0G eiELe” 


\ 


0 yae Cnros TOAAOLS [LEV ov Daiveros, ee Oe TOAEMEs. Kenlw ovy 


/ a 7 et a3 ~ «~ / 
10 reqgornros ey 1 HOATHAVETHS O LOY wy TOV HbwvOS TOUTOV. 


~ 


4 
Avryapwas 


Dmiv To eTOULELVLO yearbas, AAG Pooper on DLs Brabay ro- 


cabs cvryyramoverre (Los [Quaccoomos yee mnmore ov duvabevres 





SHORTER. 

anrevdes OTOpA, EV @ 0 Tlatyp éAaAyoev 
GAnOas. Aityoacbe wept émov, iva ém- 
tivo. Ov KaTa capKa iptv éypaya, 
GAA KaTa yvouny Ocot. “Ea Tab, 
nOcAnoare’ €av aTrodokiuac0e, €pl- 
ONT UATE. 

©’. Myypovetere év TH Mpooevx7 
ipav THs év Lupia ExkAyotas, nTLs avTt 
éuov Tomei TO OCG ypynTac’ uovos av- 
tiv “Incovs Xprorros émiokoTyGel, Kat 
1) ULOV aYyaTN. "Eqa de aioyvvouat eg 
aitay AéyecOar ovde yap GEL0s ett, OV 
fryaros atray Kal &xTpwma anA’ 7- 
A€nual TL cetvat, eav Qeov emitixo. 
‘Acraleras vas To Epov mvev- 
[nee, nob h aryann Tay sxx AN- 
clay Tav OskapLevav [Le eis OvopLce 
"Inco Xesrrov, ovy OS mapodevovTa” 
PAD yap Ob py meornKnovacs joe 
7] 000 TH HUT CU phos KOTO 
mo [Le meonyov. 

I’. pad de vury TATA ato Lptp- 
vys Ov "Edeotov Tov akéiopakapiotor. 
"Rotw dé Kat dua éuor odv GANS TOA- 


a , ‘ , »? 
Aots Kpoxos, to moOyrov por ovopa. 


LONGER. 

Kat tpets cvvevtacbé uot, iva [Tod oxorot | 
Toye, Lev Mvedparr‘Ayio]. Ov Kara oap- 
ka tty &ypaba, GAAa KaTa yvopny 
@cov' éav Td0w, [iyarhoare éav ato- 
doxipacba, éuonoare. | 

©’. Mvypovevere év TH evyy VMOV TS 
éy Supia éxxAyotas’ yTts avT €pou Tot- 
pert XpNTaL TO Kupie, [ro eimovTt. “Eyo 
cil 6 roumyy 6 KaAds’ Kat] pOv0S avTyy €Tt- 
oKoTnoel, Kal 1 tuov Leis avrov] ayary. 
[Eyo dé xal aioxtvoua €& avray Aéye- 
cba ov yap etue a&tos, GY ExxaTos 

yee Na SS. > o's 4 4 
QUTOY, Kal éxTpopa’ aAA yAEHpaL TIS 
> aX A 3 , ? / 
etvat, €av Oeor emitvxo. | Aorale- 

e ~ A ee \ ~ , 

TOL ULES TO ELOY TEDL, HOLE 7 
> / Led a ~ ~ 
YAN THY EXXARTIOY THY deZa- 

/ ec 7 ? ~ 
[LEvOw [LE WS OVOLLC Incov Xei- 
TTOVs ov'x ws Tapodevovra’ x04 yae 

e 4 4 / ~ e ~ 
ai mi) TEOTHLOVTHS mo, TH ode 

\ / 7 

HATO TOW [LE TEONYAYOY. 


ew A“ 
I’. Tpade 3€ vuty ravta ard Sptip- 
PY ~~ a ~ > , 
vys, dia Edberiov tov agiopaxapiotor. 
Dew) bi » lal 
‘Eore 06 Gua epot ody moAAots [xai] 
/ ‘ ‘ U 
d\Nots Kpoxos, to moOyrov ovopma. 









‘The passa: 
inclosed th 
+ + forms 
thelVtha 
Vth chap- 


cean MS. 
See p. 77. 


TO THE ROMANS. 54 
Sma? SOs.) yal Seat no» |2—) LDasO . unms0d oases le 
gato faapSo SnD 2.25 [ajo aaajo? a] pe] «banat 
Ja] Spe |Z }o eco Lscomes Lyte] on fa} caupo Suadtot US com 
6 bay ON lan .|in>es> >I > camcra fa] emacs fl] .Jndlo 
apes) tl wads ced Dash CaIMD 50m] HO .Dalpede Soor]s ad 5 
Jos «| h] ‘Spe it by wtnae > tay |r ate o> ma pedte <t yals aS 
m4 fantan DS De] JOGO cop oeSOS .|pediso YS pay bad «bi 
lamaaso .fan [SodS» orx003] JstasSo azy |Zom Susn od 
pas} yom Jsods, basing fi] [urtow (0-2 ols}, 
comaed |} Lior, in bI pa] eed) LO ued Ody poo d 19 


mo, 21. 


LONGER. 


Et vos simul condeprecamini mecum, 
ut laborem consequar in Spiritu Sancto 
Non secundum carnem vobis scripsi 
sed secundum dispositionem Dei. 
Si autem passus fuero, dilexistis me: 
sed si reprobatus fuero, odio me ha- 
buistis. 

IX. Mementote in orationibus 
vestris illius qui pro me recturus est Ec- 
clesiam que est in Syria.  Credite 
Domino dicenti. Ego sum pastor bonus; et 
solus eam visitabit: et sit vestra in eo 
dilectio. Ego autem et erubesco ex 
ipsis dici. Nonenim sum dignus esse 
ultimus eorum aut purgamentum : 
sed miserabilis sum nunc, donee De- 
um merear adipisci. Salutat vos 
spiritus meus, et dilectio ec- 
clesiarum que me suscepe- 
runt, sicut nomen Jesu Christi. 
Habentes enim me, non quasi trans- 
euntem, aspiciebant VlaM meam et 
per civitatem me deducebant. 

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


SHORTER. 


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

IX. Mementote in oratione vestra 
ejus quee in Syria Ecclesiz, que pro 
me pastore Deo utitur. Solus ipsi 
Jesus Christus vice Episcopi sit, et 
vestra charitas. Ego autem erubes- 
co ex ipsis dici. Non enim sum 
dignus, existens extremus ipsorum, 
et abortivum: sed misericordiam 
consecutus sum aliquis esse, si Deo 
fruar. Salutat vos meus spiri- 
tus, et charitas Ecclesiarum 
quee receperunt me in nomine 
Jesu Christi, ut non transeuntem. 
Etenim non advenientes mihi 
in vila quee secundum carnem, 
secundum civitatem me pre- 
cesserunt. 

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


or 


75) 


yuenras oreayyarobnre. 


THE EPISTLE OF ST. 


IGNATIUS 


Kai yae ty ov xabors dedeman, 


\ / ~ > IVb 2 “4 * \ / \ ? 
x04 Ouvcepces VOELY TO EMOVCAVIA, HKb THS romoberins Tas ayyeAI- 


~ \ \ / \ \ e / \ > 
HAG, Hb TAS TvoeTAceS TAS HEY OVT US, OLUTH TE Hb LOCUTH, 


rapa rouro mabyrng cis ToAAa yae wos Acres, iver [wtiwe | Ocov 


rersiwbu. tf "Eppacbe eig TeA0G, ED vrojovn Iycov Xesrrov [rov 


Ozov nuay]. 
SHORTER. 


A al /, 3 ‘ 4 
Ilept twv mpoeAOovtwy pe amo Xvpias 
2 c 4 > 4 ~ a) A 
et¢ Papny ets doéav Tov cov, TisTEvw 
ene > 2 = X s 
buas eTeyvwKevat, ois Kat dyA@oaTe 
> 7 I 4 / > > 
eyyus me OvTa’ waves yap etow a&cor 
A al A, Ae: ee a 7 cn 
Tov @eov, Kat Vuwy’ ovs TpeTTOY vpLY 
2 ‘ y > A“ 
€or KaTa TavTa avaravoa. ”Eypa- 
A (ce. LwR “~ ~ x. 2 4 
Wa dé vuly Ta’TAa TH WpO Evvéa Kadav- 
al 4 4 2 o, 
dov DerrepBpiwy, rovréotiv Avyovorou 


/ > e > / 
Eppwobe ei¢ rédos, 
> e ~ 3 ~ ~ 4 

evuromovn Iyoov Xesrrov. ’Aujv. 


> 4 4 
eikaot TPLTH. 


LONGER. 

[Ilept] trav mpooeADovror amo Xupias 
[ets Popqy] els dofav Ocov, [miorevo 
vuas emeryveoKevat” ois Kat dmrdcere, 
éyqis me OvTa’ TavTes yap elo aE. 

la , «nw J 4 2 x cn 
@cov Kal tar’ ovs TpeToy EoTiy vuLY 

va) / 

kara Tavra avaravoa.| “Eypawra [de] 
C169 a) “~ ‘ > 4 Cal 
Uuly TAaVTa TH TpO Evved KkaAavoav 


LerrepuSpiov. "Eppacbe £66 TéA0s, 


> e ~ 9 ~ ~ 
ev urouovy Incou Xesorrov. 


a pe eee 


—_T. 








} 
4 
i 
| 
P 
] 


TO THE ROMANS, o6 
Ja} canmadco fa} pam}, Sisto oS ray hl 2] .adp7h22o wonmucs 
Ws0 capealicy Laglasdy Ldcaco :bdfltcy |LodZlo :|dursoe S05 
es fa] patra AV ae |pedo2 od Daodr fro Sse scape te 
Saas |203;2.0-d0_> ee con .|n Si Loa, Lopes 


LONGER. 


ex his qui advenerunt de Syria ad 
Romam in gloria Dei. Credo vos 
agnoscere que mihi mandastis, ad- 
hue proxime constituto. Omnes e- 
nim digni sunt Deo: et apud vos me 
oportet im omnibus  requiescere. 
Seripsi vobis hae, nono Calendas 


Septembris. Incolumes_ estote 
usque in finem, in patientia 


Jesu Christi. Amen. 


@ qn pesado 


SHORTER, 
de advenientibus mecum a Syria in 
Romam, ad gloriam Dei, credo vos 
cognovisse ; quibus et manifesta- 
tis prope me existentem. 


enim sunt digni Deo et vobis: quos 


Omnes 


decens est vos secundum omnia quie- 
tare. Scripsi autem vobis hie, in 
ea quae ante ix. Kalendas Septembris. 
Valete in finem, in sustinentia 
Jesu Christi. 





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EPISTLE TO THE MAGNESIANS. 


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


in the Longer. 


SHORTER. 
MATNHZIEYZIN. 


¢ 


‘Tyvatios, 6 Kat Oeopdpos, Ty 
> 7 > / an 
evAoynmevn €v yapit: Oeov 
Hatpos év Inootv XpioT@ ow- 
a c an > e 2 , 
THot [nuaov,| ev @ aomalo- 
\ oy 
pal THY EKKANTIaV THY OVTaY 
> , Oo \ , 
ev Mayvyo.a Ty mpos Mouav- 
4 an 
dpw, Kat evyomar ev Oc@ Ta- 
toi Kat [ev] "Incov Xpict@ 
TACLTTA Yael. 


“ \ 

A’. Tvovs tudv To TtoAvev- 
TAKTOV THS KATA Oeov ayarns, 
> 4 4 > La 
aryarAr@pevos TeoEIAOUNV Ev T- 
otet Incov Xpictov mpocAa- 

lal na ‘ 
Ajoo viv. Katrakiwbers yap 
évouatos SeompetecTatou Ev oi¢ 

, n yA \ bs) 
Tepipepw decpots, GOW TAS EK- 
> e / yf 
KAnolas, EV ais Evwow EvYomat 
» an 
gapKos Kat mvevpatos “Inocov 
a Qn A a 
Xpioctov, [Tov dtamavtos nuov 
Cv, mWioTeas TE Kat ayaTNS, 
i PRD! , \ \ . 
m6 OvOcY TPOKEKPITAaL, TO OE KU- 
mo > “ ‘ \ > 
pi@tepov Inco Kat Tlatpos,]| év 
© c / \ lal > , 
@ UMOMEVOVTES THY TATAY ET7- 
Ae! A a la) 
perav [Tov apyovtos] TOU aid- 
/ \ , 
vos Ttovrou [Kat] O:aduyovtes 
[Qcov revEdueba. | 

B’.’Exet ovv nEtaOnv idety vues 

‘ , in , ig a ? 
dia Ada Tov a&10BEou Uuav em- 

/ 
oKOTOU, Kat TpETRUTEpwv aEiwv 


LONGER. 
TOY AYTOY EIIIZTOAH IPOS 
MATNHZIOY2. 

Iyvarios, 6 Kat QOeoddpos, TH ev- 
Aoyymevyn ev yapits Ocov Llatpos 
év Xptot® “Insod 7 cwript, ev © 
aonaComat THY eKKAnoav THY Ov- 
sav ev Mayvyoia tH te0s Maucky- 
Spw, Kal evyouou év Oe@ Lari, 
Kal Xpiot@ ‘Inco 7G Kupio par 


+ © A es / 2. ty 
ev m TAELOTA YOIPELV vas eEcy. 


A’. Tvovs tuav to moAvetTaKkTov 
~ ‘\ s > , > s 
Ts KaTa Ocov ayanns, ayadAimpe- 
vos m™poeiAounv ev ticter Incov Xpr- 
‘A Ermfeis 


m 4, A > 
yap Ovopatos Oeiov Kat mobewov €v 


OTOU TMpocAaAnoa vty. 


iG , ¥ \ 
ols TEpipepw Decpols, GOw Tas EKKAN- 
/ > © cv a \ 
clas, Ev alg EVMOIV EVYOMAL TAPKOS 
A ? a Cal e > 
Ka tvevLatos Incov Xpiatov" os éore 
‘\ 4 2 4 4 \ 
cwoTip Tavtev avOpérev, wadiora O€ T- 
an m= an 7 > s, 2 Assy 
COTY OU TO aiwate EAUTPONTE’ dt’ Ov ey- 
vote Oeov, warrAov dé vr’ avTov éeyveo- 
e , ‘ “A 
Onre EV @ UToMEvovTES, THY TAaTAV 
> 4 n = , , 
EMHPELAV TOU aid@vos ToUToU diadev- 
Eco Ge. 


lal a 
meipacOnvar rep 0 dvvacbe. 


‘ ‘ a > +7 an 
Iliotos yap, 0s ovK €aoer vas 


B’. ’Emet ovv n&ioOnv idetv tyas 
\ “A a) . 
dia Aaya tov a&ioGéou byuav emoKo- 


‘ / A 
Tov, Kai mpcaRuTépwv @cot akiwv, 


m.iv.10. 


al. iv. 9. 


‘or. x. 13. 


EPISTLE TO THE MAGNESIANS. 


_—-- 


The words and passages enclosed thus [ |] have no equivalent in the corresponding Greek. 


LONGER. 


EIUSDEM EPISTOLA AD 
MAGNESIANOS. 


Scripta ex Smyrna. 


Ignatius, qui et Theophorus, bene- 
dicta [Ecclesie] gratia Dei Patris 
in Christo Jesu salvatore nostro ; 
in quo saluto Ecclesiam qua est 
in Magnesia juxta Meandrum, et 
oro in Deo Patre, et Jesu Christo 
Domino nostro: in quo plurimum 
vos gaudere opto. 


I. Cognoscens vestram secundum 
Deum bene dispositam dilectionem : 
exsultans assumpsi in fide Jesu Chris- 
ti alloqui vos. Dignus effectus sancti 
atque desideratissimi nominis, in his 
quee gesto vinculis; cano Ecclesias, 
in quibus laudare opto carne et spi- 
ritu Jesu Christi; qui est salvator om- 
nium hominum, maxime fidelium: cu- 
jus sanguine redempti estis, per quem 
cognovistis Deum, immo cogniti estis 
ab eo; in quo sustinentes, seculi hu- 
jus tentationem effugite. Fidelis est 
autem, qui non permittet tentari vos 
super id quod potestis sutterre. 


If. Quoniam ergo merui videre 
vos per Deo dignum Episcopum 
vestrum Damam, et Deo dignos 


SHORTER. 
AD MAGNESIOS. 


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


I. Cognoscens vestram mul- 
tibonam ordinationem ejus que 
secundum Deum charitatis; 
exultans preeelegi in fide Jesu 
Dignifi- 


catus enim nomine Deo-decen- 


Christi alloqui vos. 


tissimo in quibus circumfero 
vinculis, canto Ecclesias, in qui- 
bus unionem oro carnis et spi- 
ritus Jesu Christi; ad nos sem- 
per vivere fidei quod et chari- 
tatis, cui nihil prefertur, prin- 
cipalius autem Jesu et Patris, 
in quo sustinentes omne nocu- 
mentum principis seculi hu- 
jus et perfugientes Deo poti- 
mur. 

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


61 


SHORTER. 


Baooou kat AToA- 
Awviov, Kat ToU 
, 
suvdovAov Lou 
diakovov Lwriw- 
© \ 
vos, ov €yH 0o- 
vaiunv, OTL wTo- 
TATOETAL TO ET- 
oKoT@ [ac] yaprTe 
Ocov, Kai To TpET- 
BuTepia Os vopw 
"Inoov Xpiorov. 
la \ 
TT’. Kai tyutv de 
\ 
MpeTEL py ovy- 
4 Kn c 
yeacbo Ty nAI- 
cp We 
Ki@. TOU ETT KOTOU, 
\ \ 
a\Aa Kata dbva- 
ea A 
piv Oceov Latpos 
lal b] \ 
TAaCQav EvTPOTNV 
QUT@ amovépey, 
x ” 
Kabas eyvwv Kat 
TOUS aryious TpEc- 
Butépous, ov mpo0- 
A 
etAn potas THY pat- 
vomévny vEwTe- 
\ 
pikyny Takei, GAN 
e r 
[as] povipous 
év Oc@ [ovyyw- 
POUVTAS AUTO OUK 
a \ ‘ 
avuTd dé, adAa 
T® Ilate: Inoov 
Xpictov TO Tav- 
TWV ETIOKOTO. 
\ 5 
Eis tiny] ovv [é- 
/ la , 
Kélvou Tou YeAn- 
cavTos nuas | Tpeé- 
‘ 
mov €oTiv éTa- 
KOVELY KATA Ly- 
Oeulav UTOKpICLY" 
> ‘ > Y ‘ 
€met OUY OTL TOV 
TOU- 
BAeno- 


pevov TAAVA TIS, 


ETO KOTOV 
A 
Tov TOV 


\ 
aAAd TOV dopaTov 
/ \ 
mapadoryiler ar TO 


THE EPISTLE TO THE MAGNESIANS., 


LONGER. 


/ ‘ ? , ‘ cal A 
Bacoov kat AmoAAwviou, Kat TOU cupBiwrod pou 


3 4 7, / oe ee / v ¢ , 
takdvou Zwtiwvos, ov eyo dvaiunv, 6t trorac- 
cera TH EmITKdT@ Kal TO MoeTRuTEpin, yaprTE 


cov, év vouxw Incov Xpiotov. 


/ y SR \ , \ lal “~ ¢ 
I. Kai vyuty d€ mpémer un xatadpovety THS HAiKias 
4 b] , | A , A 
Tov €migKoTov' GAAa KaTa younvy Oeov Ilatpos, 
as > \ + ee , ‘ ? ‘ 
TATQaV EVTPOTNY AUTW aToveunetv, KaBwS EyVWV Kat 
lal c , / > A ‘ , 
Tous ayious mpecBuTépous, ov mos THv atvome- 
a > \ ‘ 
vnv apopartas veotyta, GAA mpos tiv Ev O€@ Hpory- 
ow. “Eneirep ovy ot ToAvyporiol eior Todor, ovde ot yépov- 
3 4 “ah > x “A 4 2 2 a“ 
Tes eTloTavTa: ovverw adAa Trevpa Eotw ev Bporots. 
> A ‘\ c ‘ wn 
Aamir pev yap 0 codos, dwdekaetijs, yéyove KaTOXOS TO 
Ociw mvetpati, Kat TOvS maTHY THY ToALaY pépovtas Tpeo- 
Biras, ovcopavras Kat émiOupytas aAdAotpiov KaAAovs 
4 A “ 
amnAeyée. LapwovjA de, wadapioy ov puKpov, Tov évevy- 
kovraeTy HaAet dueAéyyet, Tov Oeov mpoteTysnKoTa Tovs 
c n rT c ¢ “~~ 4 2 7 “ ”~ 
éavTov Tatdas. Qoattws kat ‘Iepeyias akover mpos Tov 
cov, Mr Aéye Ort vedTepos ett. LDoAopor be, kat lwoias’ 
oO pev, SwdexaeTys Baciretoas, THY PoBepay Eexeivyy Kat 
dvoepunvevrov ert Tats yvvaEt Kpiow évexa TOY TaLdiwv 
9 7 ee wer, ‘ \ . x 
eTojTaTo’ o Oe, oKTaeTYS apSas, Tovs Bwmovs Kat Ta TE- 
mevn KaTéopiTTe, Kat Ta Gon KaTeTiumpa’ Daiuoot yap 
nV, GAN’ ov Oc, avakeipeva’ Kal Tors arevduepets KaTé- 
opatrer, ws av pbopéas Kat awateovas avOpmTev, aA’ ov 
7 7 “ ’ ‘\ 4 > 7 
Oevotyn Tos NatpevTtas. Towyapovy ov To véov evkatapporytor, 


v7 3 


oT dv @c@ avakeipevoy 7° GAA’ o THy younv poxOnpos, 


My 7 5S « las an , > e 
Kav TeTAaAGiwpevos 7 yMEep@v Kakwyv. Neos nv 0 Xptoto- 
dpos Tiobeos’ adr’ akotoare, via ypader ait o d1da0- 
Mydeis cov tis veotntos KaTadpoveitw, adda 


IIpé- 


5 ‘ rn , Ith» , al 
Tov OUV EOTL Kat tuas UMAKOVELY TW ETOKOT® vpuor, 


Kaos’ 


4 4 a 3G 2 4 > > ~ 
TUTOS Yivov TwV TiIOTwY, Ev AOYO, EV avacTpody. 


‘ ‘ \ So tin oe , ‘ 7 ’ lat 

Kat KATO pendev avT@ avTireyeu" poBepov yap €oTt Tw 
v4 5] , > “ ‘ \ , 

ToloUTw@ avTiieyelv’ OU yap TOUTOVI TOV BaAetropevov 


mMAQAVE TIS, AAAG TOV adpaTrov TaparoyiCeTau, Toy j4%) 


‘ob. xxxii, 


Dan. xiii. 


1 Sam. iii. 


erem. i. 7. 


Reg. iii. 


teg. xxiii, 


n. xiii. 52. 
% 


fim. iv. 12. 


THE BPISTLE TO THK MAGNESIANS, 


LONGER, 


Presbyteros, Bassum scilicet et Apollonium, et 
convivam meum Zotionem quem ego nutrivi; quoe 
niam subditus est Episcopo et Presbyteris in gratia 
Dei, et lege Jesu Christi. 

ILL. Et vos oportet non contemnere wtatem Epis- 
copi; sed secundum ordinationem Dei Patris om- 
nem venerationem ei exhibere; secundum quod 
cognovi etiam sanctos Presbyteros ei deferre; non 
propter juventutem, que in eo videtur, arbitrantes 
eum contemnendum, sed in sapientia Dei ei obedire. 
Quoniam quidem non longi temporis sunt sapientes ; 
neque senes sciunt prudentiam : sed spiritus est in ho- 
minibus, Denique Daniel sapientissimus, duodecim 
aunorum effectus, Spiritu Sancto repletus est; et illos 
seniores, canitiem vanam habentes, calumniatores et 
alien pulchritudinis appetitores esse manifestavit. 
Samuel etiam, cum esset puer pusillus, nonagenarium 
Heli sacerdotem per increpationem redarguit, quod 
filios suos honorificaret super Deum. Similiter et 
Hieremias audit a Domino: Noli dicere quia juvenis 
sum ego. Salomon quoque et Josias [in juventute 
mirifici et sapientes in operibus suis apparuerunt.] 
Salomon quidem, duodecimo anno wtatis suze regnare 
incipiens, arduam et interpretabilem mulierum pro par- 
vulis queestionem terribili judicio dissolvit. Josias 
vero, octo annorum existens, aras et monumenta sub- 
vertere ccepit, lucos excidere, et templa dejicere; que 
non Deo, sed dzmonibus fuerant consecrata. Nam 
et pseudo-sacerdotes interfecit, ut corruptores et se- 
ductores hominum; non divinitati, [sed diabolo] ser- 
vientes. Propter quod non est contemnenda juventus, 
cum Deo adjacuerit: sed illa xtas que sententix 
nocet, etiam si inveterata fuerit dierum malorum. 
Juvenis fuit et Christoferus Timotheus: sed audite, 
qualia ei scripsit magister. Nemo, quit, juventutem 
tuam contemnat: sed forma esto fidelium, in verbo, in 
conversatione. Dignum est ergo vos obedire Epis- 
copo vestro, et in nullo ei contradicere. Terribile 
est enim tali contradicere. Non enim istum visibilem 
quis spernit; sed illum invisibilem in eo contemnit, 


SHORTER, 
Bussum et Apol- 
lonium, et con- 
servum meum 
Diaconum Zotio- 
nem, quo ego fru- 
ar; quoniam sub- 
jectus est Episco- 
po ut gratiee Dei, 
et Presbyterio ut 
legi Jesu Christi. 
[Glorificato De- 
um patrem Do- 
mini Jesu Chris- 


ti. | 


Ill. Sed et vos 
decet non couti 
wtate Episcopi, 
sed secundum 
virtutem Dei Pa- 
tris omnem reve- 
rentiam ei tri- 
buere,sicut agno- 
vietsanctosPres- 
byteros,non assu- 
mentes apparen- 
tem juniorem or- 
dinem, sed ut 
prudentes in Deo 
concedentes ip- 
si; non ipsi au- 
tem, sed Patri Je- 
su. Christi om- 
nium  Episcopo. 
In honorem igi- 
tur illius volen- 
tis nos decens est 
obedire, secun- 
dum nullam hy- 
pocrisim: quia 
nequaquam Epis- 
copum hune con- 
spectum . seducit 
quis, sed invisibi- 
lem paralogizat. 


63 


SHORTER. 

dé To1ovToV, ov 

\ / ¢ / 
moos TaEKa O Ao- 
vos, GAA mpo¢ 
Ocov, [Tov Ta Kpv- 
pia eidora. | 

A’. Ipémov ovy 


5 \ 
€OTIV fy pLovov 


KaAetoOo Xpi- 
oTiavous, GaAAa 


A 5 Y 
Ka Elva’ WOTEP 
Kal TIVES ETICKO- 
‘\ na 
Tov ev KAaAOVOLY, 
“ \ >? “ 
Xepis Oe auTouv 
/ 
TQAVTA TMpaToOov- 
c rn 
aw. Ob TotovTot 
\ > 3 / 
d€ oUK evcuVEton- 
, S , 
Tol pot elvat Ppai- 
\ A ‘ 
vovTat, [dra TO Ly 
, > > 
BeBaiws Kar ev- 
‘ / 
ToAnv ouvadpo- 
Cea bax. | 
> 
E’. ’Ezei ovv Té- 
XN , 
Aos TA TEAY LATA 
oJ \ Sen0f 
EXE!, Kal ETKEL- 
\ , ¢ “A 
Tat [Ta OVO opov, 
» | 
6 Te] Savatos, Kat 
c \ RR 
7 Con, Kal EKaO- 
> \ yA 
Tos e€l¢ TOV tOLov 
, 

Tomov peAAet Ywr- 
lal YS , 
pelv' woTep yao 
eoTIV vopicpuaTa 
, c A “w c 
Ovo, 6 “ev MEov, o 
‘ , , @ 
O€ KOTpMOU, Ka E- 

la la 
KQOTOV QUT@YV I- 
YAPAKTIOED 
7 ”# 
EMLKEIMEVOV EXEL, 


O1ov 


# al 
ol AMIOTOL TOU KOG- 
, « GSN 
fLou ToUTOU, Ot OE 
4 , ~ , 
moro [ev ayarn | 


THE EPISTLE TO THE MAGNESIANS. 


LONGER. 

4 ~ n A A a > 
duvauevov Tapa Tivos TaparoycOnvat TO OE TOLOVTO, OU 

A > | \ ‘ ’ 
Tpos avOpwrov, AAG TpOS Oeov exec Ty avaopar. 
TO yap Lapourjr Aéyet 0 Ocds, OV w€ wapeAoyioarTo, GAN’ 
ene. Kat o Moons pysiv' Ov yap Kab’ tpor o yoyyvopes, 
aAAa kata Kupiov tov cov. Ovdeis euervev atiuapytos, 
érapOels KaTa ToY KperTTOVeY' OTE yap TO vopw Aabav 
kat ABeipav avtetrov, adAa Moet? Kat Cortes eis godov 
KatyvexOnoav. Kopeé d€, Kat ot cupdpovycaytes avTa@ 

ie ‘ a 7 ye , 
kata Aapov, dvakdotot TevTHKOVTA, TUPiAEKTOL Yyeyovact. 
"ABeooadap, tatpanoias yevouevos, ExKpeuys ev PuT@ yé- 
Afe5- 


‘A c va la n Be] “ ac 7 a*/2 
dadav woavTws TYS Keparns adarperTat, Ot OMOLaY GLTLaY. 


A La) 2 4 x 4 a 
yove, Kat aktow €BAROn THY KaKOSovAoy Kapdiay. 


> “¢ ~“ 4 c a ‘ c 7 

Ofias AempovTa:, KaTaToAuHoas Lepewy Kal LEepwovrys. 
a 3 A ‘\ 4 s > “4 a 

LaovA aTipwovTal, py Tepiwelvas Tov apxtepea LapyovyAr. 


‘ oo ein > a \ vA 
Xr ovv Kat tas atdercoOar Tovs KpetTTovas. 


, b \ \ 
A’, Kat mpémov éott py povov Kareicbou Xpr- 
‘ 5) \ ‘ > a > ‘ ‘ 4 > 
oTiavous, aAAa Kau Elvat’ ov yap To AéyerOa, ad- 
‘ “ 5 > A ‘ 
Ad TO etvat pakdptov moet. Et Tiveg e€mioKoTov 
\ , ‘ XN > La , la) lal 
fev AEyoust, XweLS O€ QUTOU TAVTA ToLovcr TOS ToL- 
ovTOLS Epet Kat alos, OS Kal 6 GAnOLVOS Kal TPOTOS ETioKO- 
Tos, Kat proves dioer apytepets’ Ti pe Karetre, Krpie, 
Kipre, Kat ov moretre & A€Yw3 OL yap TOLOUTOL OUK ev- 
, > ip & \ S 
ouvelonra, GAA’ elpwvés Tives KGL Moppaves elvad foot 
/ 
PaivovTat. 


2 3 \ fy / \ , 54 ‘ , 
EK. Emet ovv tTéAos Ta TpayuaTa eyEl, Kat Tpd- 
a od ‘ , gst? no 
Keita Cw 4 ex pvdrakijs, Kat Qavatog o é€x Tapaxons, 
Jd lal \ lal ’ 
KQl EKAOTOS TaY yonucver Ei¢ TOV TOTOV Tov evpEbérTOS 
péAAer Ywpely, piyopuev tov Odvatov, kat éxreEducba 
, \ nw > 
tiv Conv. Avo yap Aéyw yapaKTnpas év avOpdrots 
7 \ ‘ , \ \ 
ctpiokecOar Kal TOV MeV VoulopaTos, TOV dé wapaya- 
s ¢ ‘ > la ld bd ea 
paypatos. O OeoceBys avOpwros, vouiopa EOTIV v7TO 
Ocov yapaybérv" o aceBrs, Wrevdovupoy vouiopa, KiBdyAov, 
vidov, Tapaxapaypa, ovx vTo Oecov, adr’ vTo draBorov 
éevepynbéev. Ov dto dices avOpwirwy Aéyw, GAAUG TOV Eva 
dvOpwrov, Tote pev cov, wore dé diaBdArou yiverOar éav 
evoeBn Tis, avOpwros Geov eoriv’ éav dé aveSy Tis, avOpw- 
mos Tov diaoAov, ovK ATO THS pioews, adr’ amo TS Eau- 
a , 7 v By a > “~ ow 

TOV yvwuys Ywoucvos. Ol AMTTOL eikova EyovoL TOU ap- 


‘a , c r Je. ae ’ a > 
XOVTOS THS TOVYHPlLas Ol TiOTOL etkova ey out Tov apyovTos 


.viii.7, ab homine, sed a Deo habet promotionem. 


po~ ee pas a il 


a) yey 





THE EPISTLE TO THE MAGNESIANS, 


LONGER, 

Hic autem non 
Dicit 
enim Deus Samueli [de comtemptoribus ejus:] Non 
te spreverunt, sed me. Nam et Moyses [populo ad- 
. Versus sé murmuranti] ait: Non enim adversus nos 
murmuristis, sed adversus Dominum Deum. Nemo 
enim inultus remansit, qui se contra potiores extulit. 
Denique in lege, Dathan et Abiron Moysi resistentes, 
vivi ad inferos depositi sunt. Sed et Chore, et qui 
conspiraverunt cum eo adyersus Aaron, duceuti quin- 
quaginta igne consumti sunt. Absalon etiam, parri- 
cida existens, [divino judicio] arbori appensus est: sed 
et cor ejus, quod mala cogitaverat, sagittis infixum est. 
Nam et Achab et Dadan, nihilominus propter similem 
causam capite plexus est. Ozias quoque leprosus fac- 
tus est; qui contra sacerdotes sacerdotium arripere au- 
sus est. Saul [etiam sacrificare presumens, regali dig- 
nitate] dehonoratus est ; non expectans principem sacer- 
dotum Samuelem. Oportet ergo et nos revereri potiores. 

IV. Et dignum est, non solum vocari [nos | Chris- 
tianos, sed etiam esse. Non enim dicere, sed esse 
facit beatum. Quidam autem Episcopum quidem 
vocant; et preter ipsum omnia faciunt.  Talibus 
ergo etiam ipse [Christus] dicit, qui et verus et primus 
est Episcopus et solus natura Pontifex: Quid me 
vocatis, Domine, Domine; et non facitis quee dico ? 
tales enim non bone scientiz, sed derisores et simu- 
latores mili esse videntur. 

V. Quoniam vero negotia finem habent, et adja- 
cet quidem vita ex observatione, mors vero ex inobe- 
dientia ; et [necesse est ut] unusquisque in locum, quem 
sibi de preedictis elegerit, in futuro esse preecipiatur : 
fugiamus itaque mortem, et eligamus vitam. Duos 
enim characteres dico in hominibus inveniri: unum 
quidem verum monete signaculum, alium vero 
adulterinum. Pius enim homo et religiosus vera mo- 
neta est, que a Deo formata vel expressa est. Impius 
vero et irreligiosus falsa moneta est, noxia, adultera, 
prava; gue non a Deo, sed a Diabolo facta est. 
[ Hec autem asserens,] non duas naturas hominum esse 
dico: sed unum eundemque hominem; qui aliquando 
quidem Dei, aliquando autem Diaboliefficitur. Si quis 
[igitur] pius fuerit, homo Dei est: si quis vero impius 
extiterit, Diaboli est ; non ex natura, sed ex sua sententia 
factus. Infideles enim imaginem habent Principis ne- 
quitie: fideles autem formam habent auctoris omnium 


qui non potest ab aliquo contemni, 


SHORTER. 
Tale autem pon 
ad carnemsermo, 
sed ad Deum ab- 
scondita sclen- 
tem. 


IV. Decens i- 
gitur est, non 80- 
lum vocariChris- 
tianos, sed et es- 
se; quemadmo- 
dum quidam E- 
piscopum quidem 
vocant, sine ip- 
so autem omnia 
operantur. Tales 
autem non bone 
conscientia mi- 
hi esse videntur, 
propter non fir- 
miter secundum 
preceptum con- 
gregari. 


V. Quia igitur 
finem res habent, 
et proponuntur 
duo simul, mors 
et vita; et unus- 
quisque in pro- 
prium locum itu- 
rus est. Quem- 
admodum enim 
sunt numismata 
duo, hoc quidem 
Dei, hoc autem 
mundi: et unum- 
quodque ipsorum 
proprium charac- 
terem superposi- 
tum habet; infi- 
deles, mundi hu- 
jus, fideles au- 
tem, in chari- 
tate characterem 
K 


65 THE EPISTLE 


SHORTER. 
n~ Lal \ 4G 
YapaktHpa Oeov Marpos dia Iycov 
las = \ ‘ 
Xpiotov, O¢ ov éav pun avOaipéTws 
# Q an al 
EXWMEV TO aTOOaVEtY Eig TO AUTOD 
‘ \ al a , 
maQoc, TO Cyv avtov ovK EoTIW ev 
HLV. 
, ? \ o > an 
s. Emer ovv ev Tow moorve- 
/ lal na 
VPAMMEVOLS TEOTMOTOLG TO TAY TAT- 
r' ra 
Bos Ebewpnoa ev TicTE: Kal aya- 
TNTA, Tapava €v dpovoiga Oeov 
, 
omovdateTe TAVTA TAaTCELY, TPO- 
KaOnuévou Tov émioKoTOU Eig TO- 
Tov ©eov, Kai TOY TeecBuTEpwv 
ei¢ TOMov GuvEedpiou TOV aToaTd- 
Awy, Kal TOV DlakKovwY, TOV Epol 
YAUKUTAT@V, TETIOTELLEVWY OLaKO- 
an nN \ \ iA 
viav Incov XpioTou, 05 TED ai@vwv 
\ wv <3 / > , 
maoa Ilate: nv, Kal ev TEAEL Earn. 
Havres ovv oponberav Ocov AaPov- 
‘4 
tes, [éevtpémecbe aAAyAors,| Kat 
A A 
pndelg KaTa ocapKa PAenETW TOV 
mAnoiov, GAN év “Incovd XpicT@ 
i. \ an 
aANAnAous [diatavTos| ayanare. 
\ i 5) CoN cA , 
Mydev eoTw ev tytv, 0 duvycerae 
if Lan] / > ? 3 4 “~ 
teas pepica, aAA ev@OyTEe TH 
A On 
émiokom@ [Kal Tots mookaOnpé- 
> , ‘ \ ; 
vos, €ig¢ TUTOV Kat dWaynv ad- 
(o 
Gapoias. | 
5 Yj 
Z’. “Oonep ovv 6 Kupios avev 
al \ IAN 3 / ¢ / 
tov [latpos ovdév eroincer, | nvwpe- 
x 4 yy ¢ an ay ‘ 
vog av, oure 0” €auTOU, ovTE dia 
“~ > / oS \ € Lal 
TOV aTOTTOAWY,| OUTWS UNDE DELS 
A Kn . nN 
QVveU TOU ETITKOTOU, KO TWY TPET- 
A 
Burépwrv, pyndév [mpdooete py- 
\ , s , / 
dé meipaonte| evAoyov Tt aive- 
nm HTN he \ 
cba [idig byutv'] GAA’ Ext TO auTO 
, \ / e rn 
pia Tpocevyy, pla dénors, El vous, 
‘ > a lal 
pla éAms, €v ayann, ev TH Yaa 
A ?> / 8 EL ‘ ? na 
TH aUOR®. Eis extiv Iyoous Xpi- 
\ © »n/ 2? / 
o70S, ou GRELTOV ovGév eotiv. Llavtes 
ouv as eis VQoV TUVTPEXETE Ocov, 
Go emt ev Juovarrypioy, os emt eva 
‘Tngouv Xpiorov, [rev ap évos Tla- 
Tos mpoc\OovTa, Kat €1¢ eva ovra 
Ka Yoyo ava. | 


TO THE MAGNESIANS. 


LONGER. 
cov [artpos, cai “Incod Xpiorov" 
O° ov éav py avaipéTws Exwpev 
TO wrep adryOcias amoOavety eis TO 
avTov 7&Gos, To Cav avdTOU OvK ETTLV 
EV nly. 

’Emet ouv év Tots mporyeryeape- 
Hévolg TMpoTMnos TO TAav WAGs 
EOeMpNnoa, Ev TITTEL KAI aYaTN, TO- 
paiva, Ev Ouovoig Oeod cmovdacare 
TAVTA MPATTELV, TPOKAONLEVOU TOU 
émicKomou €i¢ TOTOV Oeod, Kal TOV 
mpecRuTépwv ei¢ Témov cuvEedpiou 
TOV ANOTTOAWY, Kat TOV OiaKovwV, 
TOV €uot yAuKUTaTWY, TETIOTEUJLE- 
vov Siakoviay “Incod Xpioctov" o¢ 
mp0 ai@vos Tapa ro Llatpi yervy- 
Geis, NV Adyos eds, povoyeris vios' 
Kal émt ovvredcia Tev aidvey oO at- 
Tos Orapéver’ THS yap BaowNelas avToU 
ovK éorae TEAOS, dyot AavijA oO Tpo- 
dytys. Ldvres ovv év spovota &NAN- 
Aous ayamyrwper™ Kal pyndels KATE 
oak. BArenétw Tov mAngiov, GAN 
év Xpiore Inoov. Mydev ¢ €oTw év 
butv, 8 Ouvijcetae buas pepioar’ 
GAN’ EvOOynTE TO ETITKOTH, troTac- 
copevot TS OcG O¢ avtov év Xprord. 

Z’. “Qonep ovv 6 Kipios dvev 
tov Ilatpos ovdév moret’ Ov dtvapuac 
yap, pyot, Tovey aw éuavrov ovdér" 
OUTW Kat Duels dveuv TOU EmITKOTOU, 
unde mpeaRuTepos, pyde d1aKovos, 

nde AatKos" pn dE TL parverbes Dat 
evAoyov, mapa THY éxelvou yveuny TO 
yap ToLovToV Tapavouoy Kat @cov ex- 
Oper. Haves Em TO AUTO év TH TPOT- 
euxy aya ouvépxeobe Hoe dénors 
eoTw Kow?), eis vous, pice éAmis, év 
dryer, év Tioret TH dyscd}4e, TH ets 
Xpirrov Inoouv, ou _Gpewvov ovdev, 
eott. IIkvrTes ao eis, €i¢ TOV VaoV 
Ocod curtpéyere, as emt Ev Quore- 
orypiov, em eva ‘Incovv Xprorov, 
Tov apyLepen TOU ayevyyTov Ocov. 


CG 


Yan. ii, 44, 
vii. 14,27. 


‘ 
Joh. v. 30. 


THE BPISTLE TO THE 


LONGER. 

Dei Patris, et Christi Jesu filii ejus. 
Propter quod si non elegerimus 
pro veritate mori in passione ip- 
sius; vita ejus non est in nobis, 

VI. Et quoniam in prascriptis 
personis multitudinem | vestri] con- 
templatus sum, in fide et dilec- 
tione; moneo ut unanimes in 
Deo omnia facere festinetis; as- 
sidente Episcopo in loco Dei, et 
Presbyteris in loco consistorii 
Apostolorum, et Diaconis dulcis- 
simis mihi, quibus creditum est 
ministerium Christi Jesu; qui 
ante secula genitus est a Patre, Deus 
Verbum, unigenitus Filius: et in con- 
summatione seculorum ipse perma- 
net. Regni enim ejus non erit finis ; 
inquit Daniel propheta. Omnes in 
concordia invicem diligamus: et 
secundum carnem nemo conside- 
ret proximum suum, sed secun- 
dum Christum Jesum. Nihil sit 
in vobis, quod vos possit sepa- 
rare: sed adunamini Episcopo; 
subjecti per ipsum Deo in Christo. 

VIL. Sicuti ergo Dominus sine 
Patre nihil facit: non enim possum, 
inquit, a me ipso facere quicquam : 
sic etiam et vos sine Episcopo; 
sive Presbyter, sive Diaconus, sive 
Laicus. Non [ergo] aliquid rationa- 
bile vobis videatur extra ipsius 
sententiam: tale etenim iniquum est, 
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. 


MAGNESIANS. 66 
SHORTER, 

Dei Patris per Jesum Christum ; 

per quem nisi voluntarie habea- 

mus mori in ipsius passionem, 

vivere ipsius non est in nobis, 


VL. Quia igitur in praescriptis 
personis omnem multitudinem 
speculatus sum in fide et dilee- 
tione, moneo, in concordia Dei 
studete omnia operari; praesi- 
dente Episcopo in loco Dei, et 
Presbyteris in loco consessionis 
Apostolorum, et Diaconis mihi 
dulcissimis habentibus creditam 
ministrationem Jesu Christi; qui 
ante secula apud Patrem erat, et 
in fine apparuit. Omnes igitur 
eandem consuetudinem Dei acci- 
pientes, veneremur adinvicem ; 
et nullus secundum carnem adspi- 
ciat proximum, sed in Jesu Chris- 
to adinvicem semper  diligite. 
Nihil sit in vobis, quod possit vos 
partiri; sed uniamini Episcopo 
et presidentibus, in typum et 
doctrinam incerruptionis. 


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. 


67 THE EPISTLE TO 


SHORTER. 

: \ lal 
H” My rAavacde tats 
\ , 
ETepodoklais, nde pvbev- 
pact [Tots TaAauots avw- 
, > > \ , 
pedeotv ovoww"| ef yap pé- 
Ket vuv KaTa vouov ‘Iov- 
Saicpov CHpuev, opoAoyov- 

/ \ 

Mev xaoww un eiAnpévat. Oi 
\ lal 
yao Jewtatro: mpopytat 
\ tnd a + 
Kata Xpistov Inoovv ely- 

\ a ee ‘gf 
cav. Aa TovTo Kai €010- 
, \ 
XOnoav, euTvecuevor v7 
lal a ‘ 
THS XaptTos [avTOU, | Eis TO 
a \ > 
TAnpopopnOyvat Tous aTeEt- 
a 4 @ ys 
GovvTas, oTt El¢ Meo EoTw 
c , e \ \ 
6 pavepwoas EauTov Ora 
Incov Xpiotov Tov viov 
> “ v4 J > “~ / 
QUTOVU, OF ECTIV aUTOU Ao- 
a ‘ lal 
yos atd10s, ovK amo ouyHS 
bs ral \ 
Te0EAI@Y, OG KATA TAaVTA 
> , ‘a /, 
evnpeotynsev TO TéEMWavTt 
> , 
QUTOV. 
©’. Ei ovv ot €v maAaols 
TPAYMATIV avacTpapér- 
TES, Eig KaivOTYTa eATIDOS 
/ 
nABov, pynKett caPPRarti- 
Covres, AAAQ KaTa KUpIa- 
\ \ A 3551S) \ 
Kyv [Cwonv Covtes, | év 7 Kat 
€ \ ¢c nN a5 Ff > 
Cw nuav aveterev du 
QUTOU, Kat TOU Savatov av- 
ne an 
Tov, ov TivEes apvouvTas’ [dr 
fe , 5) , ‘ 
ov puoTypiou EAaBopev To 
\ an 
MIOTEVELV, Kat Ola TOUTO 
id , iy 4 c na 
UTOMEVOLEY, iva evpEebaev 
‘ > an na 
mabntat “Incov Xpiorov 
an , , ¢ 
TOU povouv dioacKaAou 7- 
HOv'] Was ypEts OuvnTopme- 
ba Cita ywoeis avTov; ov 
Alive a \»y 
KatotmpodyTat uaOyTai ov- 
TES, TO TVEUPATL OS OLDao- 
\ 

KaAov aUTOV TeoTEdoKOUV" 
\,a sn a A , 
[kat dia TovTO ov OiKaiwe | 

” 
avéuevov, [mapav nyerpev 
QUTOUS EK VEeKpOv. | 


THE MAGNESIANS, 


LONGER. 


H’. My haves Be THIS erepodo€iaus, pndé 
pvOots é evéxere, Kal eveaRoryiars amepavrots, kat 
‘Tovdatkots TUpors® Ta apxaca Tapn Ger, (dod yé- 
ove Kawa ta wavta. Ei yap BEX pL VUV Ka- 
Ta vopov “Toudatkov Kal TepiTopyy oapKos 
Caper, apvovueba THY Xap eiAnpéevan. Oi 
yap Jeroraror Moonta Kara ‘Iycovv Xpi- 
Tov etnoav. Ava ToUTO Kat ediay Onoay, 
EUTMVEOMEVOL amo TS Xa pITOs, els TO TAnpo- 
popyOjvau TOUS anerGouvTas, ort es eds 
EOTIV 0 TavToKpaTwp, 0 paveporas Eautov 
drt ‘Tygob Xpiorou TOU VIOU AUTOU, OS EoTLV 
auTou Aoyos, OU pytos, GAA’ ovorwdys” ov 740 
EOTL Aadas évapOpou povnya, adr’ évepyetas 
Oetk7s ovola yevynty as TAVTO KaTevapeo- 
TNOE TO meurpavet QUTOV. 

©’. Ei ovy of év mahauois ypaupacw ava- 
oTpapévTes, els KauvoTyTa éAmidos HAGOV, éx- 
dexopevor Xpiorov? ws 0 Kipros didacnet, Aéyor" 
Et emloTeveTe Mooet, emuorevoate av €qot” Tept 
yap éqmov EKELVOS eyparre’ Kal, ‘Afpaap o 0 Tari 
Umeov NY adAacaTo, iva (On THY Epa THY ewiv, 
Kat él der, Kal e€yapn” Tplv yap ABpaap € eye ete 
TOS npels duvnoopeba Choa Xoops avo; 
ou Kal ol mpopyTa ovres dovrAoL, TO TVEU PLETE 
Tpocapoov QUTOV, Kal os dvdceorKaAov avepe- 
VOV, Kat TPOTEOOKWY « os Kiiptov Kat | TwTNpG, re- 
youres® Auros y€et, Kat oocer meas. Myxer: 
ovr ca BariCoper ‘lovdaikas, Kat apryiats xai- 
povres. ‘0 [49 épyalouevos yap, pa) ever w. "Ev 
Lopere yap Tov Tpoowmou cou payn Tov adpTov 
cov, pact Ta Aoyia. "AAA eKaoTOS Umov oaBa- 
rilér@ TVEYMATIKOS" perérn voqov Xaipwr, ov 
TOMATOS avéoet’ _ Onpeoupytay cov Gaypatonr, ovK 
éwra eo bier, Kal X\capa ive”, Kal peMeTpnpéva 
Badifov, kat opxnret Kal KpOTOLS VOUY OUK Exouge 
yaipwr* Kat pera TO saBSarioa, éopratere mas 
Prox proros THy KUPLAKYY, THY avarrartpor, THY 
Pactra, THY UTATOV TATOV Tov jMEpov" iv Te- 
Plpevev 0 ) mpogpyyT Ns ereyer, Ets TO TEAS, Umep THs 
oydons’ EV a Kat ”) Coon UV avereine, Kau TOU 
Savarov yeyove vin év Xpiore Ov ra TéKva TIS 
amwrevas cpvouvrau, ot ex8pot TOU _FwTNpOS, ov 
0 Oe0s 7 KowNia, ol Ta eriqera ppovovvres® ot pu- 
Aydov ot kat ov pirobeor, Loppoow evoreBetas 
é ‘Xovres, TiHV Oe OvVauLY avTIS npvnwevor ot xpé- 
oTEUTOpOL, TOV Aoyou KaTHACVOVTES, Kat Tov ‘Iy- 
couv mwAovUrTEs’ Ol TOY yuvaKor PpOopets Kal TOV 
aAAoTpiov emOuunrat, ot pyuarodatharres: ov 
puabeinre €Néer @cor, dia TOV Kupiov ypov Iycov 
Xprorov. 


i 


a a ee 


Tim i, 4, 


or. v. 17. 


loh. v. 46. 


h. viii. 56, 
58. 


Inscrip. 
sal. vi. xi. 


1 iii. 19. 
ie. iii. 
4, 5. 


_ 
—_— 


THK BPISTLE TO THE MAGNESIANS. 


LONGER. 


VILL. 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 carnis Vi- 
vamus; negamus nos gratiam accepisse. 
Sancti enim Prophete secundum Jesum 
Christum vixerunt; ideoque et persecu- 
tionem passi sunt, inspirati gratia ad ma- 
nifestationem incredulis, quia unus est 
Deus omnipotens, qui manifestavit seipsum 

r Jesum Christum Filium suum, qui est 

erbum ipsius, non prolativum scilicet, sed 
substantiale, non locutio articulate vocis, sed 
operatio Deitatis; substantia scilicet genita, 
in omnibus bene complacens substitutori. 


[X. Si ergo ex antiquis Scripturis con- 
versi ad vacuam 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 
videret diem meum; et vidit, et gavisus est: 
Ante Abraham enim, [inquit,] egosum : Quo- 
modo nos poterimus vivere sine ipso? 
cui et Prophetz servi fuerunt, spiritu pre- 
videntes eum, et tanquam magistrum expec- 
tabant, et sperabant ut Dominum et Salva- 


. torem, dicentes; Ipse veniet, et salvabit nos. 


Non ergo sabbatizemus Judaice, ut feriis 


ii. gaudentes. Qui enim non operatur, [inquit, }non 


manducet. [Et iterum:] Insudore vultus tui 


‘ manducabis panem tuum; dicunt Eloquia. Sed 


unusquisque vestrum sabbatizet spiritualiter, 
meditationi Legis congaudens, non corporis 
dimissione, fabricationem Dei admirans, [velut 
Judzus;] non omnia comedens, et tepidum 
bibens, et mensurate ambulans, et saltationes 
atque plausum manuum nunc habens. Sed 
pro sabbatizatione diem festum celebret 
omnis Christianus Dominicam resurrectio- 
nem, regalem, eminentissimam omnium die- 
rum: de qua Propheta expectans dicebat ; 
In finem, pro octava: in qua die, et vita 


6S 


SHORTER. 

VILL Non erretis extra- 
neis opinionibus, neque 
fabulis veteribus, inutili- 
bus existentibus. Sienim 
usque nunc secundum Ju- 
daismum vivimus; confi- 
temur gratiam non rece- 
visse. Divinissimi enim 
Pro pheta: 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 eternum, non a 
silentio progrediens; qui 
secundum omnia benepla- 
cuit mittenti ipsum. 

IX. Si igitur in veteri- 
bus rebus conversati, in 
novitatem spei venerunt, 
non amplius sabbatizan- 
tes, sed secundum Domi- 
nicam viventes, in qua et 
vita nostra orta est per 
ipsum et mortem ipsius, 
quod quidam negant; per 
quod mysterium accepi- 
mus credere, et propter 
hoc sustinemus, ut inveni- 
amur discipuli JesuChris- 
ti, solius Doctoris nostri, 
quomodo nos poterimus 
vivere sine ipso ? cujus et 
Prophet discipuli exis- 
tentes, spiritu ipsum ut 
Doctorem expectabant; et 
propter hoc quod juste ex- 
pectabant, preesens susci- 
tavit ipsos ex mortuis. 


nostra exorta est, et mortis in Christo facta victoria, quem filii perditionis 
negant, inimici scilicet Salvatoris, quorum deus venter est; qui terrena sa- 
plunt; amatores voluptatum, et non Dei; speciem quidem pietatis habentes, 
virtutem autem ejus abnegantes ; Christum mercantes verbum, Dei in tabernis 
predicantes, et [Dominum] Jesum [Christum] vendentes, mulierum corrup- 
tores, aliena concupiscentes, et pecuniarum amatores: a quibus eruamini, 
misericordia Dei faciente, per Dominum nostrum Jesum Christum. 


1 Tim, i. 4, 


Matth. 
Xxvii. 52. 


69 


SHORTER. 

I’. My ovv advair Oytepev 
TIS XenTToTATOS auTov. “Av 
yap HAS pepaoer au Kaba 
TPATTW[EY, ovUK €T éopéev. 
[Ara toute wabnTai avTov ye- 
vouevol, ua0apuev Kata Xpi- 
otiavicpov Chv.| “Os yap aA- 
Aw dvouatt KaAetrat mAéov 
ToUTOU, OUK eoTiv Tov Meo. 
‘Ymépbecbe ovv THY Kaknv CO- 
Bynv THv TaAawbelcay Ka: 
evokicacay, kat meTaBared be 
eis veav Cony, 6 eotiv Incovs 
Xpiotos. “AAioOnTe ev avTO, 
iva ra) SiapBapy TIS év Uy, 
[emer amo TIS opyins ereyxOy- 
cete.| “Atomov éoriv Xprorov 
"Incodv Aadely, Kar ‘Lovdai- 
Cav. “O yao Xprotiavicpos 
ouk ets “lovdatopov [éniorev- 
ceVv, AAA Tovdaio pos eis Xpr- 
TTIAVITLOV, | ao TATA yAOToE 
motevoaca cis Oeov cuv7y On. 


IA’. Tauro d€, aryannrot 
pou, ouK emel /eyveav TWAS eg 
vpoVv ouTwS ExovTas, a GAN as 
MLKPOTEPOS ULV, Serw Tpo- 
purdcces Bax Uuas, py epume- 
Tel cig TA GYyKIOT PAL THS Ke- 
vodokias, aro. mem Anpopopn- 
cba év 7 yevvyjret, Kat TO 
TAGE, Kai TH AVATTaTEL TH 
VeEVOMEVT EV KALPH TIS NrYyE}40- 
vias Llovtiou TiAdrou" [ mpa- 
xGevra aAnOOs Kat BeBaiws 
uTrO ‘Tycou Xoiorov] TIS EAT 
dos » OV, ns EKTPATNVAL [Ly- 
devi UMOV yévoITO. 


THE EPISTLE TO THE MAGN 


ESIANS. 


LONGER. 


I’. My ouv avaicbyror @mev TAS. xeNn- 
OTOTNTOS QUTOU. ‘Ea pepujorerat HOS Kan 
Oa TPATroper, OUK Tt eopev. *Eav yap avo- 
plas TapaTypnons, Kipee, Kipue, Tis vrooryee- 
TAL; Tevapeda ovr ’ aE co TIS Erovepias iis etAyj- 
paper. "Os yao ay aAA® ovopart Kahetra 
mAElov TOUTOU, ovTos ovk got Tod @cod 
ov yap dédexTat THY Tpopnretav THY Aéyour ay 
TEpPl HOV, OTL KAYOHTETAL OvomaTt KaWO, 00 
Kipios ovouaoe: atvtov, kat €orat aos aytos. 


a ‘ 7 s 2 / 2 
Omep Kat TETANPwTaL TPWTAS Ev Dupia* ev 


Artioxeia yap expyparioay ot pabyrat Xpr- 
otiavot, LavAov Kat Dérpov Gepedvotvrwy THY 
éxkAynotay. “Ymepbecbe ouv THY KaKNY Co- 
pnv, THV mahauwbeioav, THV oeonmutay" Kal 
petaBarAecOe cis véav Counv xaprTos. 
AivAioOyre Ev XpioTO, iva | 6 GANOTpLOs 
UMOV Kuptetoy. “AToTov extiv Incovv Xpr- 
oTov AaAely ert yAdoons, Kat Tov TavebérTa 
"Tovdaitopov én dcavotas éyeuw" ov yap Xpi- 
TTIAVIT LOS, OUK &orw Tovdatapos’ ets yap 
eorw 0 Xpioros, cis Ov wav COvos TIOTEVT AY, 
Kat TATH yaooa eEopodoynoapern, els 
Ocov ouvnx On’ Kai yeryovacty of AOwders 7 
Kapoia, Téxva Tov Oeov, Pidor ABpaap Kat 
év TO OTEpuaTL a’TOU evevAoynOnoay TavTEs 


c 4 : > A > 7 > a) 
o TeTaypévat ets Cwyy atwvioy ev Xpioro. 


, al A 
IA. Tavta d€, ayamytol pou, ovK emé- 
\ 5) WE 4 4 > ? 
yvwv Tivas €€ Uuav oUTWS EXoVTAS, AAA 
c 4 ¢ o> ) i , 
@¢ [LiKPOTEPOS ULWV, QEAW TeopvAaocce- 
a \ ~ of 
oa vas, py euTecety cig TA GyKIoTPAa 
TS Kevodokias, GAAa TAnpodopeta Oat ev 
XpioTO, TO Teo Ta’TwY MeV aiovey YEVvVvy- 
/ ‘ a teat id » ne 
OevTt MAPA Tov Hlazpos: yerveapere dé vorre- 
pov €x Mapias trys mapbévov, diva omsAtas av- 
dpost Kat ToAiTEVTauev@ ooiws, Kat Tacav 
vooov Kat pardakiay Ocparevoarte é€v TO Aad, 
Kal onpeta Kal répara ToncavTt, em eveprye- 
via avOparev" Kal Tots eGoxeihaow €is mohv- 


Octav Tov Eva Kat povov adnO.vov cov KarayyeihavTt, TOY EaUTOU Tarépa Kat TO 
maBo¢ % vroorayrt, Kat ™ pos TOV XpLOTOKTOVEY *lovdaiwy éxt Tlovtiov ThAarov 

NYEHOVOS Kat ‘Hpodov Baoiréws, Kat oravpoy vropelvavrt, Kat anobavérrt’ Kat 
aVATTAVTI, Kat avenBovre ets TOUS oripavovs ™pos TOY _arosreihavra, Kat kabeo- 
Oévre ev dE La avrou, kat EpNOMENG @ emt ouvrercia TOV aiaver pera d6Eys ma- 
TPLKYS, K pirat Covras Kat veEKpoUs, Kat arodotivat éxaoTe Kara Ta pya aitirov. 


Tavra o yy ovs ev mAnpopopic, Kal TLoTeEVoas, pakapios: 


oomep vov kat ripets 


rAobeot Kae prox prorot eoTe ev TANpoopia TS CATIOOS 7 HOV" nS EKTpATH- 


vor pydevi pov yevnTa. 







Phil. ii. 11. 


Mat. iii. 9. 
Jac. ii, 23. 
ten. xxii. 18. 
Gal. iii. 16. 


THE BPISTLE TO THE MAGNESILANS, 


LONGER, 


X. Non enim sentimus utilitatem 
ejus, nisi nos tentaverit. Secundum au- 
tem quod agimus, jam non erimus, [nisi 
ipse nos miseratus fuerit.) Si enim iniqui- 
tates observaverit; quis sustinebit? eth. 
ciamur ergo digni cognomento quod acce- 
pimus. Oui enim alio nomine preter 
istud vocatur, hic non est Dei. Non 
enim suscepit prophetiam dicentem de no- 
bis: Quoniam vocabitur nomine novo, quo 
Dominus vocabit eum; et erit sauiine 
sanctus. Quod et completum est primo in 
Antiochia Syria: ubi adquisierunt disci- 


. puli nomen Christianum, Petro et Paulo 


fundantibus Ecclesiam. Abjicite ergo 


7. malum vetus fermentum, quod corrum- 


pit et putrefacit; et percipite novum 
eratie fermentum. Exultate in Christo; 
ut non alienus dominetur vestri. Inep- 
tum est [enim] Jesum Christum lingua 
[tantum] proferre; et Judaismum in animo 
habere. Non enim Christianitas in Ju- 
daismum | credidit; sed Jstiaismus in 
Christianitatem. | Omnes denique gentiles 
eequaliter crediderunt, et omnis lingua 
Christum confessa, ad Dominum collecta 
est: et facti sunt lapidei corde filii amici 
Dei Abrahz ; et in semine ejus benedicti 
sunt omnes, qui in vitam eternam depu- 
tati sunt in Christo. 

XI. Heee autem, dilectissimi mihi, 
[taliter scribens,] non agnovi aliquos ex 
vobis sic habere: sed sicut minimus 
vestrum, volo vos conservatos esse, ut 
non incidatis in hamos inanis glorie ; 
sed ut ad plenum instructi sitis in Chris- 
to: qui ante secula genitus est a Patre, 
postea autem factus ex Maria virgine, sine 
collocutione viri; et inhabitans sancte [et 


70 


SHORT EK, 


X. Non igitur non sentia- 
mus benignitatem ipsius. Si 
enim nos persequatur secun- 
dum quod operamur; non 
amplius sumus. Propter 
hoe, discipuli ejus eflecti, dis- 
camus secundum Christia- 
nismum vivere. Qui enim 
alio nomine vocatur amplius 


ab hoe, non est Dei. Depo- ! Cor. v7. 


nite igitur malum fermen- 
tum inveteratum et exacu- 
ens; et transponite in no- 
vum fermentum, qui est Je- 
sus Christus. Salvificemini 
in ipso, ut non corrumpatur 
aliquis in vobis, qui ab odore 
redarguemini. Inconveni- 
ens est Jesum Christum per- 
fari, et Judaizare. Christia- 
nismus enim non in Judais- 
mum credidit, sed Judais- 
mus in Christianismum : 


ut omnis lingua credens in Philip.ii. 11. 


Deum congregaretur. 

XL. Hee autem, dilecti mei, 
non quia cognovi aliquos ex 
vobis sic habentes: sed, ut 
minor vohis, volo preservari 
vos, ut non incidatis in ha- 
mos vane gloriz: sed certi- 
ficemini in nativitate et pas- 
sione et resurrectione facta 
in tempore ducatus Pontii 
Pilati; que facta sunt vere 
et firmiter a Jesu Christo 
spe nostra, a qua averti 
nulli vestrum fiat. 


sine querela,] omnem infirmitatem omnemque languorem curayit in populo, 
et signa atque prodigia pro beneficiis hominum fecit, et illis qui longe erant, 
et els qui prope in multitudinem, unum et solum verum Deum Patrem 
suum annunciavit: et passionem pertulit, et ab interfectoribus suis Judeis 
sub Pontio Pilato Preside, et Herode Rege crucem sustinuit; et mortuus 
est, atque resurrexit; et in celos ascendit ad illum qui misit eum, et sedet 
ad dexteram ejus, venturusque est in consummatione seculi in gloria paterna 


judicare vivos et mortuos, et reddere unicuique secundum opera sua. 


Hee 


qui in pleno cognoverit et crediderit, beatus est: quomodo et vos amici Dei, 
et amatores Christi estis, in plenitudine spei nostre ; a qua nulli vestrum 


averti contingat. 


ral THE EPISTLE TO THE MAGNESIANS. 


SHORTER. 


IB’. ‘Ovatuny Upav Ka- 
Ta TAVTQ, edvmep a&iog Q. 
Ki yap Kat dédeuan, mpos 
eva TOV AcAupévev Dyeeov 
ovK €imi. Olda & ort ov ¢bu- 
o.ovcbe ‘Ingovv yap [ Xpr- 
orev] é exeTe ev eaurois. Kat 
pa.AAov or av émouva v- 
Mas, oda 6 OTt evTpémea Ge" 
ao YEyPAaTNT AIL, OTL O OiKaL0S 
EQUTOU KATIYOPOS. 


iW’. Smovdalere ouv Be- 
BouwOrjvas €Vv TOUS Oorypa- 
ow TOU Kupiou Kat TOV 
ANOTTOAWY, IVA TAVTA OOO 
motijre Kot evodiabire cap 
Ki “Kal MVEvHATL, MOTE! 
Kat aydnn, [ev Yio Ka 
Harpi, Kat ev Tvevpore, 
év apex Kai év Teel, | 
(ETA TOU a€ionpenerTa- 
Tov €MoKOTOU UO, . Kat 
a&E1omOKou TVEVLATIKOU 
orepavou TOU mpeo BuTe- 
prov DOV, Ka TOV KATA 
Ocov diakdvwv. “Yrora- 
yure TO EMMOKOT KO GA- 
AyjAowss OC [Inoos] Xpr- 
oTOS TO Tare: [kara odp- 
Ka, Kai ot amooToAot TO 
XpuoT@ KO TO Tlazpi KO 
TO) Tvetpars,| i iva évwors 
7 [capxexn TE KOI Tveu- 
MaTLKy. | 


IA’. Eidas 671 Oeou yé- 
ETE, TUVTOLWS TapeKé- 
Aevoa UUs. Mvypoveve- 
Té pou ev TALS TpoTevy.aitg 
UMOV, iva @eov EMITUYW, 
Kal THS Ev Dupia. ExKAnoias, 
dev ovk dE1d¢ elt Kalet- 
cbc. "Em d€opat yap TIS 
nV@pevng DMO ev Oc@ 
TOT Evyns Ka aryATNS, es 
TO aE vay voce THY. év Zvpra 
eKKAnotav da THS EKKAN- 
cias tuav Spoor Oyvat. 


LONGER. 
/ > / al ‘ 
IB’. ‘Ovaiuyny tudv kata mavTa, Edv TEP 
# a. > \ \ , \ oS an 
agios w@ ef yap Kat dédepnal, Teds Eva TOV 
AcAvpevwv UV ovK eiul. Oda OTe ov pu- 
la) ? 4 / an 
ciovaGe’ ‘Incovv yap exeTte év Eavtois. Kai 
MGAAov oTav ETaivd bas, oda ott evTpe- 
/, lal 
Teo Oe, ws yéypanta’ Aikaios EauTov Ka- 
4 M4 ‘ c , nA 
TyYyopos’ Kai, Aéye ov Tas GmapTias cov mpa- 
Tos, wa OiKatwOys' Kai, “Oray mowjonte marta 
‘ Z ea , 7 ~ 2 
Ta OvaTeTaypéeva ptr, AéyeTe, OTL DovAOL Ecper 


aypetor ott TO év avOpamos wryrov, BdéAvYpa 


. va c ‘ s& 4 4 la) 
mapa Qew 0 cos yap, Pyow, tNacOyTi por TO 
c al x a c 74 > G 
apapTwrA@. Ara TovrTo of peyaAo Exetvor ABpa- 


‘\ >. eee % a) ‘ ‘ ey nw 
au kat laxwB, yyv Kat omodov éumpoobey Tov 
cov éavrovs wvopalor Kat o AaBid, Tis eipe 
2 ‘ , , an ¢ 7 > 4 4 i 7 
éya@ evavtiov cov Kipre, ort e00Eacas pe €ws Tov- 
Tov; Kat Mwons, o rapa Tatas avOpérovs TpaGO- 
TUTos, A€évet Tpos Ocov" ‘loyvopwvos Kat Bpadrv- 
yAwooos «; > iebs {.- ametvopoverre ovv Kal at 
Week / ¢ , « ry ‘ ¢ ‘ e 
TOL, (va vYyswonTe O TameLvwr yap eavTOV, VWw- 
Ojoerat, Kat 0 bay éavrov, TaTewwbyoerat. 
> n > a 
Il’. Szovdacate ovy BeBawwbyvau év Tois 
an ‘ a“ > 
ddoymacr ToD Kupiou Kat TOV amooTéAwy’ 
na ; 4 
iva TAKVTA, OOH TOLElTE, KATEVOOWOHONTaL, 
‘\ 4 , ‘ , 
TAPKi TE KAL TVEUMATI, TITTEL KA ayaTnN, 
A la > /, mn 
META TOU akioTPETMETTATOU ETITKOTIOU Uv, 
\ > , \ Le | , 
Kat agiomAdKouv Kai TvEULATIKOU oTEpavou 
an nN ‘ n x ‘ 
Tov moe RuTEpiou UMOV, Kal TOV KATA Ocov 
GC > ‘ 
diakovwv. YmoTaynTe TO ETMIOKOT@, Kal 
, \ a“ ‘ ivf ad 
aAAnAots, ao 0 XpioTos TW Tlatpi, wa €vw- 
O15 9 Kara Ocdv év vty. 
IA’. Etdas tuas weTANp@pEéevos TavTOS aya- 
A 4, QC 
Oot, TUVTOMWS TAPEKAACTA Dmas év ayary Iy- 
A lal 4 > “A 
cov Xpiorov. Mvnyoveveré pou év Taig mpoo- 
a eA iv mn“ U , ‘ a 
evyais bud, wa Oeov emTvxXw, Ka TIS 
, / , @ > v7 4 > 
év Supia exKAnoiag, ys ovK ak1os elms Ka- 
na ’ 7 ce one Oc ‘ “ c 
ActoOou érickoros. Emidcouot yap TH yvw- 
A an \ > , 
pévns Uuav ev O€@ Teocevyys Kal ayamns, 
al ‘ b] , > / 
cig TO akwOyvae THY Ev Lupim EKKAnoiav, 
Ora TIS evratias UMOY, roipmavOnvat ev XpioTo. 








. xvi. 15, 


xviii, 13. 


Gen. xviii. 





. exaltemini. 


THE EPISTLE TO THE MAGNESIANS, 


LONGER. 


XII. Adquisivi vos in omnibus: si- 
quidem dignus ero, Si enim yvinctus 
sum, sed ad solutionem [omnium| ves- 
trum nonsum [vinctus.] Scio [enim] quia 
non inflamini: quia Jesum habetis in 
vobis. Et magis cum laudavero vos, 
scio quia reveremini: sicut scriptum 


iii. est, quoniam Justus sui accusator [est 


in primordio sermonis.] Et, Dic tu, [in- 


_ quit,] primus peceata tua ut justificeris. Et, 
. xvii, 10, 


Cum feceritis, [inquit,] omnia que mandata 
sunt vobis, dicite, Servi inutiles sumus. 
Quoniam in hominibus qui se exaltaverit, 
delingquit ante Deum. Dicit enim Deus: 
Propitius factus sum peccatori. Propter 
quod magni illi, Abraham et Job, terram 
et cinerem semetipsos ante Deum nomina- 


i. verunt. et David; Quis sum ego, [ait,] co- 
ram te Domine? 


[Nam] et Moyses, supra 
omnes homines mansuetissimus, dicit ad 


Deum: Gracilis voce, et tardus lingra sum 


ego. Humiles ergo estote et vonyitpsi, ut 
Qui enim se humiliayvorit, ex- 
altabitur; et qui se exaltaverit, humilia- 
bitur. 

XIII. Studete itaque confirmari in 
dogmatibus Domini et. Apostolorum: 
utex omnibus que facitis dirigamini 
in Viam reciam, carne et spiritu, fide et 
dilectione ; cum honore digno Episcopo 
vestro, et corona digno atque spirituali 
Stephano Presbytero vestro, et secun- 
dum Deum Diaconis. Subjecti estote 
Episcopo, et invicem, quomodo Jesus 
Patri: ut laus sit in vobis secundum 
Deum. 


XIV. Videns vos repletos omnibus bo- 
nis; compendiose rogavi vos in dilec- 
tione Jesu Christi. Mementote mei in 
orationibus vestris, ut Deum merear 
adipisci; et Ecclesiz que est in Syria, 
cujus non sum dignus vocari Episcopus. 
Indigeo enim vestra illa laudabili in 
Deo oratione et dilectione; ut dignus 
sim illam, que in Syria est, Ecclesiam 
per bonam opinationem vestram pascere 
in Christo. 


72 


SHORTER, 

XIL. Fruar yobis 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. ‘t magis 
quando utique laudo vos, no- 
vi quoniam verecundamini : 
sicut scriptum est; quoniam 
justus sui ipsius accusator. 

XIII. Studete igitur fir- 
mari in dogmatibus Domini 
et Apostolorum, ut omnia 
quecunque facitis prospe- 
rentur, carne et spiritu, 
fide et charitate, in Filio 
et Patre et Spiritu, in 
principio et in fine, cum 
digne decentissimo Episco- 
po vestro, et digne complexa 
spirituali corona Presbyterii 
vestri, et eorum qui secun- 
dum Deum Diaconorum. 
Subjicimini Episcopo et ad- 
invicem, ut Jesus Christus 
Patri secundum carnem, et 
Apostoli Christo et Patri et 
Spiritui; ut unio sit carna- 
lis et spiritualis. 

XIV. Sciens quoniam Deo 
pleni estis, compendiose de- 
precatus sum vos. Memen- 
tote mei in orationibus ves- 
tris, ut Deo fruar; et ejus 
que in Syria Ecclesiz, unde 
non dignus sum vocari. Su- 
perindigeo enim unita ves- 
tra in Deo oratione et cha- 
ritate; in dignificari eam 
quee in Syria Ecclesiam per 
Ecclesiam vestram irrorari. 

L 


Prov. xviii. 


17. 


73 


SHORTER. 
ne) , 

IE’. AoraCovta: bpuas Eeoror 

\ n 

amo Spoipvys, oev kat ypapaw vty, 

/ > / a“ v4 

mapovres ei¢ ddEav Ocov, wonep 

na \ A 5) / 

KOI UKLElS, Ol KATA TWAVTA Ee AVE- 

° / > / 

mavoav, aua ToAvKapra [| emoKo- 

\ 

mw) Spupvaiwv.| Kat ai Aorrat dé 

> : / > Ais nn an 

€xKAnotar ev Tiny Inoov Xpiotou 

¢ al y” > > 

aonatovTa: vuuas. “Eppwobe ev 

Gpovoig Oeov, KEKTyévor DiaKel- 

Tov Tveupa, os Eat ‘Inoovs Xpu- 

\ 

OTOS. 


THE EPISTLE TO THE TRALLIANS. 


LONGER. 
IE’. “AoraCovrat tuas “Edéotor 
> ‘\ , Y \ , C¢ A 
amo Lpvevys, odev kat yoadw vyty, 
, > 4 A A 
mapovtes cig Oofav Ocov, Wome 
al A 
KO ULES, OL KATA TAVTA ME avE- 
7 (v4 , ‘ 
mavoate, aua LloAvKap7o. Kar 
e \ wr, , > n>? 
ai Aowmat de ExKAnotou ev Tim Iy- 
gov Xpictov aonatovTa wvpas. 
"Eppwobe év opovoia, TvEUUa KEK- 
al > / 2 nm 9 
THMEVOL GOLAKPITOV, Ev XptoT@ “Iy- 
Gov, dua OeArjparos Oeov. 





THE EPISTLE TO THE TRALLIANS. 


SHORTER. 
TPAAAIANOI®. 
% , -] 
Tyvarios, 6 Kat Oeopopos, yryamn- 
pévy Oc@ Uarpi Incov Xpictov 
b) / id , a 74 > , 
EKKANTIA ayia, TH oven Ev Tead- 
ny ‘ / E4 wn A 
Acow [775 ‘Acias,| exAekTy Kat 
> / > / > ‘A 
akiobéw, eipyvevovcn ev TapKe 
Kat aiuatt, TH TADEr Incov Xpr- 
an $C 3 / c an 5 Qn 5 
OTOU; TIS EATIOOS Hav, ev TH [Eig 
ee 3 , a ty3 , 
avrov] avacTacer’ nv Kol aona- 
a 7 2. 5 
Comat év TA TANP@maTl, Ev aTO- 
la ny A » 
OTOAIKG) YAPAKTIPL, KAL EVYOLAL 
TACLTTA Yaipetv. 
A’, “Auapov didvorav, Kat adia- 
la f las ”- 
KPITOV EV UTOLOVy, EYVwY LUGS E- 
. a“ ‘\ 
NOvTas, OU KATA YoHoW, AAG Ka- 
\ , 
Ta pow Ka9as EdnAwoév [Lor] To- 
, ro ¢ 249) he: 
AvBios 6 ETicKOTOS UUGV, 5¢ TApE- 
4 ~ ‘\ n 
yéveto JeAnwatt Oeov Kat ‘Incov 
mn 3 , \ (v4 
Xpiotov év Zuvpvn, Kat ovTws joe 
cuvexapyn dedepévw ev “Incov Xpr- 
al \ nw nr nw 
OTH, WOTE ME TO TAY TANOOS Kuov 
év avT@ Jewpeto bau. “AnodeEdpuevos 
> \ ‘ \ A ? > 
ouv TyVv KaTa Ocov evvorav Ov av- 
an c \ c lal c ” 
Tov, Cdoka. evpwv vpuas, [as Eyver,] 


pipnTas ovTas Oeov. 


LONGER. 

TOY AYTOY ENIZSTOAH 
POs TPAAAHSIOYS. 
"Lyvatios, 6 Kat Oeogdpos, rH Hrya- 

/ x “ \ ‘ 
TNILEV: toa Oeou Llatpocg Kat 
TTOU CKKANOIG ayia, TH 
v TpardAcoww, EKAEKTH Kau 
g100€, eipnvevoton év GapKi 
Kol wvevpare ‘Inoou Xpiorou, THS 
=z nw — + ‘ 
EAmiO0S Hav, ev TAGE TO dia 
oTavpot Kat Oavarov, Kat AVACTA- 
me eet , a a 
cel" HY Ka aoTaComal Ev TH TAN- 
7 5 QQ, 
POLAT, EV ATOTTOAIKO YAPAKT- 
‘ 7 a ; 
Pl, Kat EVYoMou TAELOTA yaipelv. 
4 / Ss , 
A’. “Ap@pov didvorav, Kal avuTo- 
> / as f 
KptTov EV UTOMOVY, EYVOV Das Eyov- 
\ nan 
TAS, OU KATA yeroW, GAAG KaTa 
a ma, > 
kTyow KAaOw>s Ed7Awoe TLoAv Bios 6 
a tay io ral 
ETTKOTIOS ULV, Of TApEryeveTo De- 
4, “ ‘ / 
Aymatt Oeov Tatpos Kat Kupiov ‘In- 
gov XploTOU, Tov viod aiirod, cuvep- 
s , > , \ v4 
yeta Ilvevparos, ev Luvevy, Kat ou- 
TMs por Tuveyapn Dedeuévw ev Xpr- 
nm > wn iv A A los an 
oT@ Inoov, WoTe Ke TO TAaVv TARGOS 
an bY n~ a 
Uuav Ev AUTO Sewonra. “AmodeEa- 
3 ‘ if ow 
[LEVOS OUY THY KATA QMEOY tar EvVOLaY 
> a a 
dr auTov, EdoEa ctpav buds piuy- 


‘\ + > A an nw cal 
Tas ovTaS Inoov Xpiorov Tov CwTypos. 





THE BPISTLE TO THE TRALLIANS., 


LONGER. 

XV. Salutant vos Ephesii de 
Smyrna, unde scribo vobis, pra- 
sentes in gloria Dei; quomodo in 
omnibus refecistis me, simul cum 
Polycarpo, Et ceeterae Ecclesia in 
honore Jesu Christi salutant vos. 
Incolumes estote in unanimitate, 
possidentes inseparabilem spiri- 
tum, in Christo Jesu; per volunta- 
tem Dei. 


—--~+-- > = 


TA 


SHORTER. 

XV. Salutant vos Ephesii a 
Smyrna, unde et scribo vobis, 
presentes in gloriam Dei, quem- 
admodum et vos: qui secundum 
omnia me quiescere fecerunt, si- 
mul cum Polyearpo Episcopo 
Smyrneorum. Sed et relique 
Ecclesiz in honore Jesu Christi 
salutant vos. Valete in concordia 
Dei; possidentes inseparabilem 
Spiritum, qui est Jesus Christus. 


THE EPISTLE TO THE TRALLIANS. 


LONGER. 
EJUSDEM EPISTOLA AD 
TRALLIANOS. 
Scripta ex Smyrna. 
Ignatius, qui et Theophorus, di- 
lecta a Deo Patre et [Domino] 
Jesu Christo Ecclesia sancte, 
qu est in Trallis, electee et Deo 
~digne, pacificate in carne et 
Spiritu Jesu Christi, spei nostra, 
in passione per crucem et mortem 
atque resurrectionem : quam et 
saluto in plenitudine Aposto- 
licee formes, et opto plurimum 
[in Deo] gaudere. 

I. Immaculatum animum et sine 
dolo in perseverantia, cognovi vos 
habere, non in usitationem, sed in 
possessionem: secundum quod sig- 
nificavit [mihi] Polybius Episco- 
pus vester, qui pervenit, voluntate 
Dei Patris et Jesu Christi Filii ejus, 
cooperatione Spiritus, ad Smyrnam ; 
et sic mihi congratulatus est vinc- 
to in Christo Jesu, ita ut omnem 
plenitudinem vestram in ipso con- 
spicerem. Suscipiens ergo [eum] 
secundum Deum, vestram benevo- 
lentiam per ipsum agnovi: inve- 
niens vos imitatores esse Jesu 
Christi Salvatoris [nostri.] 


SHORTER. 
AD TRALLESIOS. 
Ignatius, qui et Theophorus, di- 
lecte Deo Patri Jesu Christi 
Ecclesia sancte, existenti in 
Trallesiis Asie, electee et Deo 
digne, pacem habenti in carne 
et sanguine [et] passione Jesu 
Christi, spel nostra, in ea que 
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 que secundum 
Deum equanimitatem per ipsum, 
eloriatus sum inveniens vos, ut 
cognovi, imitatores Dei. 


SHORTER. 
/ A 
B’. [Or av yap] to ém- 
oKOT@ vToTacceTbe ws “Inoov 
Xpiot@, aiverbé por ov Ka- 
YU a ‘ 
ta avOpwnov Cavtes, aAAa 
> Pep a) ‘ ‘ > 
Kata Incouv Xpioctov, tov oO: 
nuas amoOavevTa, iva morTev- 
\ an 
cavtes ei¢ Tov S&vatov avTou, 
\ ~ 3 "A 
[To amoBavetv expuyyte.| ‘Ava- 
an > > v4 a 
‘yKaLoV oUV EOTIV, OOTEP TOLELTE, 
BA al 
Gvev TOU ETITKOTIOU NdEV TPAT- 
¢e zs s > 7 3 / 
cerv vuas’ aA vrotaccec bau 
Kat TO TpecRuTEpiwa, ag Tots 
anootoAas ‘Incov Xpiotov, T7¢ 
> , CF aN > cy , 
EAmiO0S NUaV, EV W OlayovTES 
c / “~ \ ‘ \ 
evpeOynooucba. Act d€ Kat Tous 
? 
O1akovous, ovTas puoTypiov ‘In- 
nan n ‘ 
gov XpicTov, KaTa TAVTA TPO- 
lal ‘\ 
mov [mao] apéoKev* ov yao 
‘ an 
Bewpatav Kai ToTav eicw Oic- 
> 3 / lal 
Kovol, AAA exKAyoias Meou v77- 
/ o. “ee > A , 
peta’ O€ov ovv autTous dvArac- 
A , ‘ 
ceoOat Ta EYKANUATA ws. 
IT’. [‘Opoiws mavtes| év.c- 
, c \ , Ald 
Tec Owoay TOUS OLlAaKOVOUS, > i+ 
a \ \ \ , 
couv Xpiotov, wo Kat TOV Eml- 
4 eX las A 
oKoTov, | ovTa viov | Tou Tlatpos: 
Tous 0€ mpeaBuTépous as cuvé- 
la) ‘ 
dpiov Oeov, Kat ws cvvVdecpov 
> 4, ‘\ 4 > 
atooToAwy. Xwpi¢ TOUTWV EK- 
, > na ‘ © 
KAyoia ov KaAetTou [mepi wv | 
an 4 4 
TETELT UAL UUAS OUTWS EYELY. 
\ \ P] / “~ > , 
To yap efeumAapiov TAS aya- 
ee. + a 
ms [vuav] eAaBov, Kat exw 
pe® eavTov é€v TO emoKOT@ 
las & \ \ 

UMOV, OV QUTO TO KaTaOTHMA 
, / ¢ A , 
peyaAn pabyTeta, 1 Oe TeAdTHS 

A ra 
avuTou duvapis’ Ov AoyiComat Kat 
\ > , 

Tous aGéous evtpénco ba, aya- 
“ € > / € 
mavTas, [ag ou} pedouor [ éav- 

A 
TOV MOTEPOV, OuVaMEVOS papel 
A lal ,7 
UTEP TOUTOL, Eig TOUTO WHONY, iva 
a , ¢ BET 
Vv KaTaKpITOS| ws amMOTTOAOS 
Duty diaracoopa. 


THE EPISTLE TO THE TRALLIANS. 


LONGER. 
la 5 
B’. To émioKkor trotaccesbe a> 
To Kupio atros yap ayputvet imep Tav 
wuxav vuav, ws Aoyor aTodacwv Oca. 
\ BA 
Aw kat paiverbé jot ov Kata avOpw- 
nt A ial 
mov CavTes, GAAa Kata Incovv Xpi- 
\ \ >) ¢ 2 , vd 
oTov, Tov Or yuas amoBavovTa, wa 
mioTEvovTes ei¢ Tov Sadvatov avTou, 
dia tov Barticpatos Kowwvot THs ava- 
oTacews avtov yévyobe. “AvaryKatoy ouv 
> lal »~ a 
EOTIV, OTATEPD TOLELTE, AVE TOU ETLOKO- 
“AAN t1r0- 
/ ‘ ‘al v. c 
Taccecbe Kai TO TpETRUTEPIW, ws 
> , > a a fal > , 
anmooToAos Incov Xpiotov, Tyg e€ATi- 
dog nuUaV, Ev w DidyovTES, év a’Ta Ev- 
peOnooueba. 
YY , om a; 
vous ovTas puoTypiwy Xpistou Iyoouv, 


Tou pndev mMpaTTELV vas. 


Aci 5é kat Tovs Siako- 


A , X 
KATO TAVTA TPOTOV aPETKEW" OU yap 
Bpwrav Kat ToTaY eict OtaKoVol; AAN 
> 4 = ~ — 7 ~n/ > 
EKKAyolas Ocou vmnpeTat DeoVv ovy 
QUT@Y Ta EyKAnaTa dvAaTTerGat, 
c an s . * > wv 
@¢ Tue dAcyov.§ AvTot mey OU EOTOCEI 
TOLOUTOL. 
I’. ‘Yuets 32 €vtpémecGe avrovs as 
> \ . he on .? _ 4 
Syptotov Incouv, ov PivAaKkés etor tov 
TOTOU' WS Kai © Cm TKOTOS TOU TlaTpos 
an or va ee ¢ \ , 
Tov ONwWY TUTOS UTapyeEt’ OL de mpeo Bu- 
4 , ~ ‘ 
TEPOl, WS GuVedpiov OeEov, Kal ouV- 
> 4, ‘ 
decuos atosTéAwy Xpicrod. Xwpis 
, > / > ‘ > 4 
TOUTWY EKKANOIAa eKAEKTH OUK oT, 
ov cuvabpoo pa ayiwr, ot Cvvaywy?) Oolov’ 
/ \ , < “~ v4 lal 
TETELT Mal Oe Kal UMAS OUTW diaxetoOar. 
A \ > , al > , 4 
To yao e€eumAapiov THS ayanns EAa- 
\ oo > lal > 
Bov, kat €xw peT EuavTod, ev TO Em- 
, POPE PR 2 ew le , 
OKOTW UL@V" OU AUTO TO KATAOTHMA 
, / c \ / > 
peyarn wabyteia, 7 OE TMeadTys av- 
ca) , aA / ‘ \ 
Tou dvvapis’ Ov AoyiCouar Kai Tous 
> / > / > a en 
aGeous evtpenetOa. Ayarwv tas, 
pelOouma: ovvtovercpov émioretAa, iva 
‘ b 4 \ > / as DY 7 
fey) 00§@ TLOlY ELtval TEOGAaYTNS, H ETLOENS. 
Aédeuac pev dca Xpiorov, aAN ovdéro 
Xpiorov a&ids eiue’ eav 0€ TeACwOG, Taya 


4 
Vevyo oat. 


e oa. 


eb. xiii. 17. cut’: Domino. 


( 


THE EPISTLE TO THE TRALLIANS., 76 


LONGER, 

II. Episcopo subjecti estote, si- 
Ipse enim vigilat pro 
animabus vestris; 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 efliciamur. Necessa- 
rium est enim, vos nihil preeter 
Episcopum facere, [neque aliquid 
agere.| Sed et Presbyteris subditi 
estote, ut Apostolis Jesu Christi, spei 
nostra; 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 Ecclesia Dei, Opor- 
tet ergo pracepta eorum O)servare, 
sicut ignem ardentem. ‘psi vero 
sint tales. 

IT. Vos autem reveremivi ©os, 
tanquam [Dominum] Jesum Chris- 
tum: guoniam custodes sunt loci ejus ; 
~icut Episcopus forma est Patris om- 
nium: Presbyteri vero sicut con- 
sessus Dei, et conjunctio Apostolo- 
rum Christi. Sine ipsis [enim ] eccle- 
sia electa non est, neque collectio sanc- 
torum, neque congregatio sancta. Con- 
fido enim et vos sic consistere. Ex- 
empla autem charitatis | vestree] 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 tedio- 
sus esse. Vinctus sum enim pro Christo: 
sed nondum Christo dignus sum. Si 
autem consummavero ; forsitan ero. 


SHORTER, 
If, Quum enim Episeopo 
subjecti estis ut Jesu Christo, 
videmini mihi non secundum 
homines viventes, sed secun- 
dum Jesum Christum, propter 
vos mortuum; ut credentes in 
mortem ipsius, mori effugiatis. 
Necessarium igitur est, quem- 
admodum facitis, sine Epis- 
copo nihil operari vos: sed 
subjici et Presbyterio ut Apos- 
tolis Jesu Christi, spei nostra ; 
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 
Ecclesiee Dei ministri. Op- 
portunum igitur vos obser- 
vare accusationes, ut ignem. 


IIL. 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 vestre 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 hoe ex- 
istimet, ut existens condem- 
natus, velut Apostolus vobis 
precipiam. 


77 


SRORTER. 

A’. [Tova Peover ev 
Oco ‘| AAA’ €MauTOV [eT PO, iva 
un év KaUXITE aroha” 
[viv yap] pe det mréov go- 
Beto Bau, KL [Ly Tpogexetv TOLS 
puciovoty pe* ot yap A€vyovTés 
pot pacriyourty fe. [Aya- 
mo pev yap TO mabetv, | GNA’ 
OUK ol0a et aks ete” TO yap 
Cndos TohAots bev ov patve- 
Tou, ue dé [mAéor] mohepet, 
Xp7fo ouv TPGOTNTOS, év i) 
karadverau 6 dpKwy Tov aid- 
vos TOUTOU. 

E’. My ov Svvapore TH €- 
TOUPAVLO yparbau ; aAra po- 
Boda jun vytiots ovcw div 
BAa&Byv mapaba Kai ovy- 
yV@pLovelTe j10t, MnTOTE Ov 
duvybévTes Xopnoa oTpay- 
yanov Oyre. Kat yap ea, OU 
Kader: dédenal, Kat OuVape- 
voS TA ETOUPAVIA, Kal TAS TO- 
mobecias TOS aryryehiKas, Kal 
TAS TVTTATELS Tas apXovTi- 
KaS, [spare Te Kal 4690.7 0, ] 
Tra.pd TOUTO 700 Kat | HaOnrijs 
Clee’ ToNNa yap npsty Aetmet, 
(voe Ocov pay AermaeOa. 

o. apakaha ouy Mas; 
OUK eyo, aAN 7 ayann ‘Iyoov 
Xpiorod, [uovy 77) Xproriavy 
Top? xno bau, aAAoTpias de 
Poravns améyeo Bau, NTIS €or 
aiperts. Oi Katpor TOPE 
mAEKovotv “Incovv Xpiotov, 
KaT aklav mioTEvop.evor’ | ao- 
TEP Savdcoipov pappaKov dt- 
ddvres pera. oivoueNiTos, omEp 
) aryvowy 0Ews AapPaver € év 
HOov7, KAKEL TO aTOOaveEly. 


KaKO 70 ayabov Kepavvvs. 


THE EPISTLE TO THE TRALLIANS. 


LONGER. 

A’. Otx as amooTohos Siaraorcomou 
aNN’ éMauToV METPO, iva py ev. KaU- 
xT et aTOAW LAL. Kadov dé TO ev Ku- 
plo Kavyao Oat. Kay Eppapméevos @ TA Kara 
@cov, mAEtov HE. def poPetcbat, Kau 1) 
TPOTEX EL * TOS eiKH puoiovct pe ot yap 
Me emauvouvTes pacriyourt’ OUK 
olda et aE «ds ete’ 6 ya CiNos Tov €xOpot 
mMoAAols pev ou paiverau, ee d€ moAepel- 
Xpritw ovy TEGOTHTOS, év 7 KaTaAveTat 
6 dpxav | TOU aicvos TOUTOU 6 014 oAos. 

E’. My yap ovk éBouhougy tev pUoriKe- 
Tepa yoda; aAAa poBovpas, fey v7 
mow ovoty Opty Prony Trapadapo Kol 
aby yveré [Lol, [Ly OU duvnbevres Xwenoas 
Ti évépyeray, oTpayyahwOyre. | Kai yap 
eyo, ov Kall ¢ ort SEdepou, Kal Ovvapiar 
voety TH emTOUpavLa, Kal TAS aeyyeuKas 
Takers, KAI. TAS TOY ayyeAov Kat oTpaTeLev 
efadAayas, duvapeav Te Kal KupLtoTyTwY dia- 
popas, Opovey re Kat eSovorwy Tapaddayas, 
ataver TE peyanornras, TOV Te XepovBety 
Kat Lepadetu Tas vmepoxas, TOU TE IIvevparos 
THY tipyAoryra, Kat Tou Kupiov THY aorretar, 
Kal éml Taot TO TOU TAVTOKPAT OpOS. cov 
anapaberor. Tavra ywaokeov ey, ov mav- 
TOS non TeTEACL MAL, 7 pabyrns elt ois 
TlavAos Kal Térpos" TOAAG yao jot AciTreL, 
(vat Ocov hy amroAet 6a. 

s. Tapakarad ouv buas, OUK eye, aAN’ 
” aryamn ‘Tyoou | Xpiorov, é iva TO avTo Aéyr- 
Te TAYTES, Kal py) y év byt oxiopara’ jiTe 
dé KaTHpTLO [EVOL TH avTy qvoun, Kat T® au- 
TO vot. Eiot yap TiVvES paraoddyot Kat pe- 
var ara, ou Xproriavot ada NELTTEUTOpOL, 
anary TEpipepovres TO ovoma Tov Xprorod, 
Kat Kany AcvovTes Tov Noyor Tou evayyeNtou, 
Kat Tov tov TpoomAEKovTes THS mhavys ™ 
yAuKela Tpoonyopta, WoT Ep oivopedure K@- 
veLov Kepavvurres, iva 0 Tiver, 7H qAvcurarn 
KAaTels ToLoTHTL THY YyevortiKyy atoOnot?, 
apurAaKktos TO Oavatw reprTapy. Taparvet 
Tis TOV TaAaLov" Mydets avalos ANexéoba, 


Aéyovor yap Xproror, oly wa Xpurrov Kypvgoouw, 


GAN’ iva Xpirrov abeTAT wor’ Kal Ov VO [ov TVTTHTOUTLW, GAN’ wa avouiay KaTay- 
qyethoo. Tor ev yap Xpioroy aAoTpLovet TOU v Tarpos’ Tov de vo.ov TOU Xpirrov 
Kal THY eK _Tap6évov yevynow dia adrXovow” eTaLo x uvdpevor TOV oraupoy, To 
a a0os apvovvrat, Kat Ty avaoracw ov Morevoure’ TOV Ocov deyvaorov etonyour- 
Tat’ TOY Xpiorov aryévyynTov vouiCovar To 06 Iveta, 0 ovoe OTL éorty opodoyovsr. 
Teves be avTor, Tov joey Yiov yudov dvOporov etva Aéyourr’ TavTOV dé etvae Ta- 
répa, kat Yior, kat Mvetpa “Aqiov’ Kat Tv KTiow, Epyov Ocod ov dia Xpiorov, GAN 


c 4 “ > / 
eTEpov Tivos aAAOTPLAS duvapews. 


. 











i oer > 





THE BPISTLE TO THE TRALLIANS. 78 


LONGER, 

IV. Non sicut Apostolus pracipio: 
sed metior meipsum; ne in gloria- 
tione [mea] peream, Bonum est enim 
in Domino gloriari. it si salvatus 
fuero apud Deum; plus me oportet 
timere, et non attendere ad eos qui 
magnificant me. Hi vero qui me lau- 
dant, [potius| flagellant. [Eligo enim 
pati:] sed nesciosidignus sum. Zelus 
enim inimici multis non videtur: me 
autem impugnat. Debeo ergo esse 
mansuetus; ut dissolvatur princeps hu- 
jus seculi Diabolus. 

V. Nunquid non poteram vobis secreti- 
orascribere? Sed timeone parvulis vobis 
constitutis lasionem imponam. Et ig- 
noscite mihi: quia non valetis ferre [one- 
ra vinculorum,] quemadmodum ego vinc- 
tus sum. kt possum quidem intelligere 
celestia: Angelorum scilicet atque Arch- 
angelorum ordines, Militiarum diversita- 
tes, Virtutum et Dominationum differentias, 
Sedium atque Potestatum distantias, Ater- 
norum magnificentias, Cherubin et, Sera- 
shin excellentias, Spiritus ‘sublimitatem, 
Domini regnum, ct super hee omnia om- 
nitenentis Dei incom parabilitatem. Hee 
[igitur] ego cognoscens, non omnino per- 
fectus Sum aut discipulus esse possum 
qualis Paulus, aut Petrus. Multum enim 
mihi restat, ne a Deo derelinquar. 

VI. Rogo autem vos, non ego, sed 


- dilectio Christi Jesu, ut idipsum dicatis 


omnes, et non sint in vobis schismata; sitis 
autem perfectiin eodem sensu, et in eadem 
scientia. Sunt enim quidam vaniloqui et 
mentis seductores, non Christiani sed 
Christum mercantes, seductione circum- 
ferentes nomen Christi, et cauponantes ver- 
bum Evangelii, et venenum erroris com- 
miscentes dulci blandimento, sicut ceno- 
melli virus admiscentes; ut qui biberit 
illius potus gustabilem sensum, dulcedine 


SHORTER. 

[V. Multa sapio in Deo ; 
sed meipsum mensuro, ut 
non in gloriatione perdar, 
Nune enim me oportet plus 
timere, et non attendere in- 
flantibusme. Dicentes enim 
mihi, flagellant me. Diligo 
quidem enim pati: sed non 
novi si dignus sum. Zelus 
enim multis quidem non ap- 
paret, me autem plus oppu- 
gnat. Indigeo igitur man- 
suetudine; in qua dissolvi- 
tur princeps seculj hujus. 

V. Nonne possum vobis 
supercolestia 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; preter hoc, 
jam et discipulussum. Mul- 
ta enim vobis deficiunt, ut 
Deo non deficiamus. 


VI. Deprecor igitur vos; 
non ego, sed charitas Jesu 
Christi; solo Christiano ali- 
mento utamini; ab aliena au- 
tem herba recedite, que est 
heeresis, [que et inquinatis | 
implicat Jesum Christum : 
quemadmodum mortiferum 
pharmacum dantes cum vino 
mellito; quod qui ignorat, 
delectabiliter accipit, et in 
delectatione mala mori. 


captus, inobservanter morti addicatur. Monet autem quidam antiquorum ; ut 
nemo bonus dicatur, qui malum bono admiscuerit. Nominant enim Christum; 
non ut Christum preedicent, sed ut Christum spernant; et [legem proferunt ;] 


non ut legem statuant, sed ut legi contraria annuncient. 


Christum enim 


alienant a Patre: legem vero Christi, et nativitatem ex V irgine abjiciunt : 
crucem erubescentes, et passionem negantes, et resurrectioni non credentes. 


Deum incognitum profitentur; Christum ingenitum putant ; 


; et neque quia est 


Spiritus [Sanctus,] confitentur. Quidam vero eorum Filium hominem purum 
esse dicunt: alii autem ipsum dicunt esse Patrem, ipsum Filium, ipsumque 
Spiritum [Sanctum ;] et creaturam non opera Dei esse per Christum [dicunt,] 


sed alterius cujusdam extranee virtutis. 


79 


SHORTER. 

Z’. PvAdTreabe ovv 
Tolg TOLOUTOIG. TovTo dé 
eorar vulv poy pvorov- 
Mévois, Kat ovoV aX a- 
pictors Oecov [’Iycou] 
X pico, Kat TOU EMT KO- 
Mou, Kai TOV DiaTayUa- 
TWY TOV aTOTTOAWY. ‘O 
évtos Ovtractypiou dy, 
KaOapdos €oTIV" 
EOTIV, O Ywpis EmMTKS- 
mou Kat mpecRuTepiou 
Kal SraKovou TPaTowV 
Tl, ovuTos ou Kabapos 
€OTLV TH guverdyoet. 

A. OuK emel Eyvav 
TOLOUTOYV TI EV DLV, an- 
Ad TpopuAdaow vas 
OvTas _pou aryanyTovs, 
TPoopOv TAS evedpas TOU 
SiaBdrov. ‘Ypets ov 
mpaiinaberay dvaraPov- 
TES, [avaxricacbe €QU- 
Tous év mloTEL, OS eo 
capt Tou Kupiou, kat i ev] 
ayann, [6s eat] ata 
[ IyoouX pro rou’ ] pn ders 
MOV Karo TOU myo tov 
ex ETO" ay apoppcs or 
doTe TOS eOveow, ti tvae 1 
ov oAiryous appovas TO 
[év Oca T7905 | Brac- 
pnpifrac’ Ovai yao oe 
ou [em paraoTyTt| TO 
Ovoud pou eT TIVOV 


Brac pyetrou. 


“~ 2 
TOUT 


THE EPISTLE TO THE TRALLIANS 


LONGER. 
Js s < \ , a x 
Z’. “Aogpadilecbe ovv Tous TolovTous, iva jr) 
AaBynre Bpoyov Tats éavTav Yoyxats. Kai rov Biov 
Uuov anpookorov TiWec0e wacw avOparos, tva jr 


4 ‘ ~ nw RN c 4 2° 
yévnoOe Tayis TH okKOTLG, Kat ws OiKTVOY ExTeTa- 


‘O py) lépevos yap éavroy év rots epyots 
EavTov, adeAPos Eorte Tov Avpawvouévov EavTor. 
ey o~ 2 a) 
"Ear oty Kat Upels awobnobe puctwoty, adralovetar, 
, val > > 
TUpov, UTEeposiav, duvarov vpty €oTiv elvat aya- 
/ ~ > 
pictois Meov. "Eqayds yap €ore PoBovpévars av- 
2 2 \ 
Tov’ Kal, Ent tiva, pyotv, émiBrCra, adr’ 7 emt 
TOV TaMELVOY Kal NOUYLOY, Kal TPépovTa pov TOUS 
/ ch Nal \ ‘ ‘ 3. fA eon c 
Aoyous; Aidetobe dé KAL TOY ETITKOTIOV UuoY, ws 
\ nan > 
Xpiotov, cab’ 0 iptv of waxdpror SieTaEAVTO aTO- 
c > \ vat , x 
oToAa. O evTog tov Guoractypiov wv, Kala- 


/ 2 3 oie Ms +e a ms va X nw 
pos €0Tl (o Kat UTaKOVEL TW ETLOKOT@M Kat TOLS 


4 
MeEVOV. 


mpeoRurenass, o Oe exros av, OUTOS ECTLV O Xepis 
TOU ETLOKOTOU Kau TOV mes BuTépwv Kat TOV 
OLAKOVOV TL Tpacowv" 0 ToLovTos pepmiayT as TH 
guverdncrel, kat €oTw aniorou xelpor. Ti yap 
éorw emloKOTOS ; arn’ A maons apxns Kat éEovsias 
éméxewa TUVTOY KPATOY, WS oloY TE avOpwmov Kp 
Tely pLpen® opevoy KaTa Ovvctjsty Xpiorov TOU 
cov. tT. de wpeoBuréptov 5 GAN az overnpc vepor, 
otvpBovro Kai ouvedpevtad. Tou ériokowov. “Lt be 
OvaKovot 5 GAX Mepen Tal TeV a4 y'/eAtKOV Suvapewr, 
Aerroupyour Tes avTG Accroupyiay Kabapay Kai auo- 
Mov’ ws Urédhaves o aytos “laxw38o TO wanaple, Kai 
Tepobeos kat Atvos TlatvAw, kai AvaxAyros Kat 
KAguys Tlérpy. ‘0 TolvuY TOUT@Y mapakover, aeos 
mapmay ety av, Kal dvoce Bis, kat abetav Xpioror, 
Kat TH avTov dvaTtakw opiKprtvor. 


H’. "Eqo dé TaUTa Up eTUOTEARO, oux OTe éy- 
vov TOLOUTOUS Twas ev Upiv" ara p23} de guy Xe 
pyoerev Tore 0 @cos ToLovTOY ets aKoas eABetv Tas 
épas, o i) petrapevos TOU vio avrov dua THY arya 
éxkAyoiav’ aAAG 7 poopa@v TAS evédpas TOU 1o- 
vnpov, Tals TapayyeAtas mpoarpaniComac Upuas, os 


TéKva fou” aryomyra Kat TLOoTa eV Xprorg" _ TpomoriCov omas Ta prdaxriKa 
TIS NorpeKys TOV dvuTOTaKTOV vooov" ns vpsets amopevyere THY voor, evdooKig 
Xpiorov TOU Kupiov per. “Ypets ouv avahaPovres TpgornTa, aiveobe mimy- 
Tal Tabyp.aror, Kau ayanns avrou, HV nyanyoev nuas, dovs éavTov umép mov 
AUT pov, va TO ALMaTe artov KaOapion yuas mahavas duocefetas, Kat Scory 9 npeev 
TaparyyTat, pehAovTas oo-ov ovdeTw am drAvobat vr TIS EV 7)pAly KaKias. Mn- 
ders ovy MOV Tt kara TOU myo tov eXETO" “Agere yap, prety o oO Rivpcos Umer, 
Kat abebjaerat vcr. My acpoppas d{doTe Tots COveowy, va pu) “oAiyov TIVOV 
appoveny elveKev 0 Aoyos Kal diWacKkarla Bracgnpiran. Ovat yap, pyoty 
0 [porns ws &K Tpocdérov TOU Oeov, Ot ov TO OvOKa jou BAaopypetrou év 
Tots €Ovect. 











plorabilom apponite omnibus hominibus; ne 
v1. efficiamini muscipula explorationis, et sicut retia 
xvili.9. extensa. Qui enim sibi non parcit in operibus 
suis, frater est polluentis semetipsum. ° Si ergo et 
vos deponatis naturalem superbiam, inflatilem 
ao t tumidam extollentiam ; possibile erit vobis 
xxv.9. Inseparabiles esse a Deo. Prope est enim [ Do- 
Ixvi.2. minus] timentibus eum: et, In quem, inquit, re- 
_ spiciam, nisi in humilem, et quietum, et tremen- 
tem verba mea? Veneramini autem et Episco- 
yi pum vestrum, sicut Christum, secundum quod 
vobis beati Apostoli praeceperunt. Qui [enim] 
intra altare est [constitutus,] mundus est: prop- 
ter quod obedite Episcopo [vestro,]et Presbyteris. 
Qui vero extra [altare] est [constitutus,] extra 
Episcopum est et Presbyteros et Diaconos ali- 
quid agens: qui talis fuerit, pollutus est con- 
». v.8. Scientia, et est deterior infideli. Quid est enim 
Episcopus, nisi omnem principatum et potestatem 

Heian omnium tenens; quemadmodum deceat 
hominem tenere, imitatorem Dei factum secun- 
dum yirtutem? Quid est Presbyterium, nisi con- 
stitutio sancta, consiliarii et confessores Episcopi ? 
Quid etiam Diaconi, nisi imitatores Christi, [mi- 
nistrantes Episcopo sicut Christus Patri, et] ope- 
rantes illi operationem mundam et immaculatam? 
quomodo sanctus Stephanus beatissimo Jacobo, 
et Timotheus et Linus Paulo, et Anacletus et 
Clemens Petro. Quiigitur istis inobediens fuerit, 
hic sine Deo omnino erit, et impius, et contem- 
nens Christum, et ordinationem ipsius minorans. 
* VIII. Ego vero hxc vobis mando, non quod 
aliquos inter vos tales agnoverim: nec permit- 
tat Deus aliquando aliquid hujusmodi in auribus 
iii.32. meis introire, qui Filio suo non pepercit propter 
__ sanctam Ecclesiam: sed preevidens seditiones 
Iniqui,preemonitione conforto vos,sicut filios meos 
charissimos, et fideles in Domino: prepotans 
vos medicamine premuniente contra imminen- 


- 


Christo Domino nostro. 


tia que erat in nobis. 


xxxvi. phematur in gentibus. 


ae HE EPISTLE TO THE TRALLIANS. 80) 

“ 2, 

~~ LONGER. STIORTER. 
ae Gaxete ergo a talibus; ne sumatis la- VIL. Observemini 
oF que 3 animabus vestris: et vitam vestram inex. igitar a talibus. Hoc 


autem erita vobis non 
inflatis, et existentibus 
inseparabilibus a Deo, 
Jesu Christo, et Epis- 
copo, et ordinibus A- 
postolorum. Quiintra 
altare est, mundus est : 
[qui vero extra altare 
est, non mundus est: | 
hoe est; qui sine Epis- 
copo et Presbytero et 
Diacono operatur ali- 
quid, iste non mundus 
est in conscientia. 


VILL. Non quia cog- 
novi tale quid in vo- 
bis; sed praeservo vos, 
existentes meos dilec- 
tos; preevidens insidias 
Diaboli. Vos igitur 
mansuetam patientiam 
resumentes, recreate 
vosmetipsos in fide, 
quod est caro Domini, 
et in charitate, quod est 
sanguis Jesu Christi. 
Nullus vestrum adver- 
sus proximum| aliquid | 
habeat. Non occasio- 
nes detis gentibus; ut 
non propter paucos in- 
sipientes ea qua in Deo 
multitudo blaspheme- 
tur. Vee enim, per quem 
in vanitate nomen me- 
um in aliquibus blas- 
phematur. 


tem pestilentiam; quam [etiam] vos [tanquam] morbum fugite, beneplaciti in 
Vos ergo succincti mansuetudine, imitatores 
estote passionum [Christi,] et dilectionis ejus, qua dilexit nos, dans semetip- 
sum pro nobis redemptionem; ut nos sanguine suo mundaret antique 
impietatis, et vitam nobis preestaret, incipientibus nobis jam perire pro mali- 
: Nemo ergo vestrum adversus proximum aliquid 
‘Xt. 25- habeat: dicente Domino; Dimittite, et dimittetur vobis. Nolite occasio- 
; . hem dare gentibus; ne propter aliquos paucos insipientes verbum [ Do- 
‘vi. 1. Mini] et doctrina blasphemetur; [ne in vobis compleatur quod] propheta ex 
ai lii5. persona Dei [ad hujusmodi] dicit; Quoniam per vos nomen meum blas- 


M 


Esai. hii. 5. 


Ezech. 
XXxvi. 29. 


81 THE EPISTLE TO THE TRALLIANS. 


SHORTER. 
©’. Kwpadnre ovy, 


gon eTles uy’ 6 A 
oT av UuLY ywors Inoou 
XpioTov AaAY Tis, TOU 
éx yévous AaPid, Tod 
>’ , aA 5 ~ 
ex Mapias, o¢ aAnBus 
, + 
évyevunOy, Eeparyév [re] 
\o a 
Kat ETMEV, AANODS EOLOY- 
\ 
Oy émt Tovtiov MsA&Tov, 
“ r , \ 
aAnOas ErTtavewbyn Kai 
anébavev, BAetovTwv 
nw 9 , VAS 
TOV ETOUPAVIOV, KOL ETTI- 
/ ‘ ig / ‘ 
yelwv, Kat uToYOoviev 
a) A B) 

Os Kat aAnBa> nyépOn 
ATO VEKPOV, EvElpaVvTOS 
: a.’ a) \ ? 
autov Tou Iatpos [av- 

A \ > / 
TOU, KATA TO Omoiwua, | 
a ‘ cA \ 
OS Kat NUaS TOUS T- 


J of 14 
See the lat- ~TevovTas AUT® OUTWS 
ter part of : 


the xth 

chapter in 
the Longer 
Recension, 


&] BP o'9 \ > “ 
eyepet o Llatyp autou 
év Xpia7a “Inoov, ov 
Xwpic TO aAnOvov Civ 


/ 
OUK €xopev. 


LONGER. 
s sy a ‘ lal 
©’. Kwpadyte ovv, drav butv ywpis ‘Inoou 
lal Ik. lat cn la ~ 
Xpiotov AaAy Tis, Tov viot Tov Ocov, TOU yevo- 
5] \ lal > , \ lal 
pévov €K AaBid, Tou éx Mapiass os aAnBds 
, 2 la ’ 
éryevvnOn Kat éx Ocov Kai €x mapbévov, adr’ ovy 
c ¢ IDS ‘ aos ‘ x. > 
aoavTws’ ovde yap Tato, Oeos Kat avOpwros? ady- 
nan > lal cd ‘ ‘ 
Oas avédaBe cGua’ o Adyos yap cap& éyéeveto, Kat 
2 4 > , ‘ i 
€rodtrevoato avev auaptias’ Tis yap, pyow, €& 
cor ons a +e s ’ \ 
tuov eéyyet pe Tept auaptias; Eparye Kat ETev 
nN ’ A. , 
aAnOOs* éextavpweOn Kai améOavey emt Llovtiov 
~ > f 
TiAdtou' aAnOds dé, kat ov doxjoe, EcTavpwOy, 
\ 3 / , > , » Fe , 
Kai amtébave, BAETOVTMV OUPAVIWY, KAI ETIYELWYV, 
‘ , “ > / ‘ e “A 2 ‘ 
Kal KaTAYGoVIWY’ ovpaviwy peY, ws TOY aTopLa- 
tov picewr’ eriyeiwy dé, lovdaiwy Kal “Pomaior, 
‘ a 4 oie 4 Lal > 4 
Kal Tov TapovTwy KaT €xeivov Katpov avOpwror, 
s ny / 7 ‘\ . A 
oTavpoupévov tov Kupiov' KkatayOoviev de, ws Tov 
mAyOovs Tov cvvavactavtos TO Kupiw*  TloAAa@ 
“ ‘ 7 ~ 7 c 4 > 4 
yap, Pyol, THmaTa TwV KEKoLunpevoyv aytov yyEpOn, 
“~ / 2 4 X lal > 4 
Tov pyynpeiov avewybévtwr" Kat KaTnAOev eis adnv 
povos, avyrbe dé peta TAYOovs’ Kat Eoyioe TOY aT 
ai@vos Ppayuov, Kat TO pecoToLyor avTOU EAuoE’ 
Serie na c an > , > A 
Kat avéotn da TPLOY TuEpav, EYELPAVTOS AUTOV 
la woe ‘ , Cie / 
tou Ilatpos* Kai recoapakovta ypépas cuvd.arpi- 
was tots ArooréAots, aveAnpbn mods tov Tarépa’ 
gu PVe 2 as > A ug ae > 
Kat €xaOtoev ex deEt@v avTov, Tepiuéevwv ews av 
an c. ao ‘ > ~~ & ‘ ‘ / > a) “~ 
teOocw ot €xOpot avtov Wr Tovs Todas avTov. TH 
53 “ 4 iv 4 > 4 2yez ‘ 
ovv Tapackeun, TPITH wpa aTédacw edéEaTo Tapa 
la / * ~ ‘ 7 4 
tou IliwWatov, cvyxwpyoavtos tov Ilatpos’ extn wpa 
> , > , Por % Leary , 
éotaupwby’ éevvatn amémvevoe’ mpd yAtov dicews 
dare é \ / © 1s or 4 2 a 4 
erapy To LaBBarov vroe yHv péever Ev TO pvypelo, 
ten ‘ Ss > 
@ aré0ero avtov ‘loon o aro “Apyabias’ émido- 
okovoNs KUpLakyS avéoTn EK TOV vEeKpav, KaTa TO 
> 4 epi OE T49 A, & > 7s ALS al , 
eipyuevov ut avtov’ Qomep nv lwvas év TH KoNia 
TOU KYHTOUS TPES NMEPAaS KaL TpELS VUKTAS, OUTwS 
7 A c en nw 2 4 > “~ / wn inl 
éora Kat 0 Yids Tov avOpwrov ev TH Kapdia THS YS 
“A a3 s \ La 4 ¢ i) c A 
TpELs npepas Kat Tpets vUKTAaS. Tleptéyer ovv 4 perv 
mapackeri, TO Taos’ TO LaBBaror, tHv Tapa’ 7 


‘ ‘ 4 
KUPLAKY, THY avacracwy. 








2 
+ 


y 
a 


om 





Ati bas ‘ = 


eb) See 


nee 


THE BPISTLE TO THE TRALLIANS, 82 


LONGER, 


IX. Obturate ergo aures vestras, quando 
vobis quis sine Jesu Christo Filio Dei loquitur: 
qui factus est ex [semine] David, per Mariam ; 
qui vere natus est ex Deo et ex Virgine: quia 
hoe ipsum est quod et Deus,  Suscepit enim 


oh, i, 14. Vere corpus: Verbum, [inquit] caro factum est ; et 
-viii46, habitavit sine peceato [in nobis.]| Quis enim, in- 


quit, ex vobis arguet me de peceato? Mandu- 
cavit [enim] vere et bibit; [et] crucifixus est, 
et mortuus sub Pontio Pilato, Sed [et se- 
cundum placitum voluntatis sue] vere cruci- 
fixus est, et [vere] mortuus, videntibus coelesti- 
bus et terrestribus et infernis: coelestibus qui- 
dem, tanquam incorporalibus naturis: terrestri- 
bus vero, [ut] Judeis et Romanis, et [ceteris] 
hominibus, qui tune eodem tempore presto 
erant, quando crucifixus est Dominus: infernis 
autem, ut multitudine eorum qui cum Domino 


. xxvii, resurrexerunt; Multa, inquit, corpora sanctorum 


dormientium resurrexerunt [de] monumentis pate- 
factis. Descendit enim in infernum solus; as- 
cendit vero cum multitudine: et dirupit mace- 
riam, qui 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- 


oh 18. trem: et sedit ad dexteram ejus; expectans 
2, 13. 


donee ponantur omnes inimici ejus sub pedibus 
ipsius. Die ergo Parasceve, tertia hora 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 sepulchro, in quo posuit 
eum Joseph ab Arimathia. Dominica autem 
die resurrexit a mortuis ; secundum quod dictum 


fat xii. 40. est ab eo: Sicut fuit Jonas in ventre ceti tribus 


diebus et tribus noctibus ; sic erit Filius hominis 
in corde terre tribus diebus et tribus noctibus. 
Continet ergo dies Parasceve passionem [ejus], 
Sabbatum [vero] sepulturam [et requiem,] Domi- 
nica [autem] resurrectionem. 


SHORTER. 
IX. Obsurdescite i- 


gitur, quando yobis 
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 calestibus 
et terrestribus et in- 


fernalibus : quiet vere 


resurrexit a mortuis, 
resuscitante ipsum Pa- 
tre ipsius; qui et se- 
cundum similitudinem 
nos credentes ipsi sic 
resuscitabit Phtcr ip- 


sius, in Christo Jesu; 
sine quo verum vivere 


non habemus. 


83 


SHORTER. 

I’. Ei dé, bomep tives abe dv- 
TES, TOUTETTIV AMOTO!, Aéyouotw TO 
Soxely memovOévar avTov, [avTol ov- 
Tes TO doxetv,| éya Ti Sédepmou; TH 
dé evyopan Sypiomaynotat ; Swpeay 
ovy anobvycKw’ Gea ov KaTaev- 
Sopa Tov Kupiov; 


IA’. Bevyere ovv Tas KaKaS TA- 
lal Z \ 
papuadas, Tas yevv@oas KapToV 


THE EPISTLE TO THE TRALLIANS. 


LONGER. 

I’. Ei dé, Gomep tives &Oeor Gv- 
Tes, TouTéoTW amoTOL, A€youct, 
ro dokyoe yeyevnoOa aitov avOpwror, 
ovk GAnOGs averAnpévae COpa, Kat TO 
SoKelv TeOvykévar, MeTOvVOEVaL ov TO 
ove TIVOS Eévexev EY@ Oédeuat, Kai 
evyopou Inptomaynoa:; Swpeav ovv 
anoOvicKkw’ dpa kataevdopar rod 
oravpov TOU Kupiov. Kat mepirtos 0 


mpopytys "Oirovra ets ov e&exévtycar, 


\ / 2 ee “ c oe. * 2 
Kat KoWovTa: Ed EavTots ws ETL aya- 
4 > lal / > ‘ 2 = 
TyT@. Ovkovy amioTot avTOL, Ovy 7T- 


‘Or , 
Savatnpdpov, ov av yevonTat TIS, 
& 
map avTa amoOvyocKxe. OvTor 


is f a ar 
x | » TOV TwWY OTAVPWOaY i 
[yap] ov« eiow duteta Tartpos* oTAUpwoaYT@Y avToY 


? a 
Evo 
>! 2 al “A / ‘3 > 4 2 A 
dé ov T@ Doxety yw Tas EAmidas Eri 
I > , ‘ , \ 
ovTe’ aAnOelas yap aAXoTpLov To Yev- 
2 al 4 2 7 / A“ Qn 
dos. “AAnOas Tolvey eyévyyse Mapia coma, @edv evoixov exov' Kat adnOas 
> Fo c oS Pd a - 4 al c XV cn 2 
eyevvy9n o Oeos Aoyos ex tuys Tapbevov, caua oporoTabes nuty nudeo- 
> Lad 4 3 a c 4 3 i 
pévos’ aAnOas yéyovev ev pytpa, 0 mwavtas avOpwmrovs ev pytpa dtamAart- 
/ ¢ an lad 2 la lal x 
Tov’ Kal eToinTey EaYTO COPA EK TOY THS TapOévov OTEpmaTwY, TARY GOV 
Sy c / > , 2 A c ‘ c la / rd py poe lal 
divev opiAias avdpos’ ExvodopyOyn, ws Kat ymets, xpovwv jepiodas’ Kat adnOas 
 F c ; ay an ‘ > la 2 s ‘ an lal ‘ 
eTéxyOn, ws Kat ypets’ Kat adyOws eyaraKxtotpopyOy, Kat tTpodys Kowys Kat 
‘ ec lal ‘ ia 7 nM 
mOTOU peTeTYEV, @S Kal nuets’ Kat Tpets OeKadas ET@Y ToALTevoapeEVos, EBaT- 
/ c a ae 7 > lal i ) 7 A \ la > \ vd x 
ticOn iro lwavvov, adyOas, Kat ov doxyoer’ Kal Tpets eviavTods KynpvEas TO 
> , N s an \ s SAS A a s ‘ s 
evayyeAlov, Kal ToLnoUs Onmeta Kal TépaTa, VTO Tay wWevdotovdaiwry Kai IAa- 
nA / c ‘ 2 / 2 7 oN Fase 3-3 / - 7 
Tov Tov 7yEHOVOS, oO KpLTHS EKpLOn, EMacTiy@On, ETL KOpONs EppaTioOn, EveTTvGOy, 
> , 7 ‘ ~ > 7 2 ‘ ff 3 4 2 
axavOwvov orepavoy Kat TopPupovv imatioy Edopyce, katekptOn, EeotavpwOy arn- 
0e 2 PY ¢ > / > > 4 3 > 6 tr Ae ‘ . ‘ 
@s, ov doKyoel, ov Partacia, ovk amatyn amebavey aAnlws, Kat eTapy, Kat 


2 4 > ~ “ 7 A 4 \ de >7 ee a , 
nryep0n eK Tav veKpov' Kabws Tov Tpocn’yeTO AEyov, ZU de Kupre avactyoov 


lal c \ 2 a > 4 > . la 
T@® vTEep euou anto0avovtt, a\Aa TO 


> / > a“ c > 7 an »." 
Me, KAL aYTATOOwCW a’TOLs Kat Oo TavTOTE ETaKkovwy av’T@ Ilatnp, amoKxpiets 
c “ a Lal a ~~ al 
Aéver? “Avaora 6 Qcds, Kptvov Tiv yHV, OTL OV KaTAKANPOVOMAGELS Ev TAL ToLS 
a c > , x ‘ “rte “es > ag ar a © 
fveow. “O toivey avactyoas avrov Tlatyp, Kat nuag d¢ auTou evyepet’ ou 
nN a a8 an an > d : , . Y > re c , c , 
Xwpis TO aAnBvas Cyv ovx e€et Tis? Névyer yap, OTL Eye etuc 9 Con 0 mictevov 
> > > s wn c lanl 7 > \ > a 
cis éue, Kav amrobarvy, Cyoerar’ Kat was o COv, Kal TMoTEvwY eis Eue, KaY aTroOarn, 
Cyocra ets Tov ai@va. Devyete ovv Tas abéous aipécers’ Tov diaBoAov yap eiow 
> / “~ > / o! ey “ ~ 2 7 -) ‘ ‘ 
EPEVpEeTels, TOU ApYEKakou O*Eews, TOU d1a THs yuVatKOs amwaTyoavTos “Adau Tov 
TATEPA TOU YEvous HLav. 
 . , > val \ \ , ‘ 
IA’. Pevyere dé airov Kat TAs KaKas Tapapuvadas’ Tiuwva tov mpwTo- 
> “ eX \ s ‘ Pf ,o > lal \ 2 \ ” 
ToKov avtTov vor, Kat Mévavdpor, kat BaotNidny, kat OAoY avTOU Tov opuypadov THs 
, a. s ra 2 “o! 
Kakias, Tos avOpwroAaTpas, ovs Kal EmMtKaTapaTous Aێyer lepepias 0 TpoPHTys- Pev- 
\ 4 > s aa * \ s \ * ‘ 
yete Kat Tovs axabaprous NikoAairas, rovs Wevdavtijmous, Tots GiAndovous, TOUS 
a 4 ‘ al mA >» ‘ 
cukopavtas, Deviyete Kal TA TOU Tovypod Eyryova, Oeddoroy Kat KAeoBovAov, TA 
al ‘ , ey , , > , 
VEVVOVTA KaPTIOV PaVvATHPOPOY, OU EAV TIS YEUCHTAL,TAPAVTIKA ATOOVATKEL, 
; . s , > ‘ 27 @ \ ‘ 
ov Tov TpooKatpov Oavatov, aAAa Tov aidmviov. OUTOL OUK ict putea llatpos, 





; 
} 
: 
: 


Lue, iii, 23. 





i) 


; xii. 10. 


loh, xi. 42. 
«Ixxxii. 8. 


H 


if 
<a - 
er. Xvil. 5. 


THE EPISTLE TO THE TRALLIANS, 


LONGER, 


X. Quidam autem, tanquam 
sine Deo, [increduli et] infideles di- 
cunt, eum putative [tantum] fuisse 
hominem, [et] non yerum corpus sus- 
cepisse ; atque putative passum et 
mortuum., Ego [vero pro passione 
et morte Domini mei] vinctus sum; 
et opto ad bestias pugnare. [Si 
enim putative et non vere passus est 
atque mortuus;] ergo ego gratis 


al | 


SHORTER. 


X. Si autem, quemadmodum 
quidam sine Deo existentes, hoc 
est, infideles, dicunt, secundum 
videri passum esse ipsum; ipsi 
existentes secundum videri: ego 
quid vinctus sum ? quid autem | et] 
oro cum bestiis pugnare? Gratis 
igitur morior. Ergo non repre- 
hendor mendacii a Domino. 

XI. Fugite ergo malas pro- 


moriturus sum, mendacia dle cruce pagines, generantes fructum 
Domini confingens. [Sed] et Pro- mortiferum; quem si gustet 
pheta superflue (dixit :] Videbunt in quis, statim moritur. Isti e- 


quem compunxerunt: et plangent 
super seipsos, tanquam super dilec- 
tum; [et dolebunt dolore, tanquam super primogenitum.] Ergo infideles 
illi [et increduli] non minus sunt, quam illi qui eum crucifixerunt. Ego au- 
tem sic devovi spem habere in eum, qui pro me vere mortuus est: quia 
alienum est ab eo mendacium. Vere etenim peperit Maria corpus, Deo in 
eo habitante; et vere natus est Deus Verbum ex Virgine, corpus similiter 
nobis passibile [sine peccato] induens. Vere [conceptus est in utero, et] factus 
est in vulva; formans et faciens sibi corpus ex Virgine, sine [semine scilicet et] 
collocutione viri: portatusque in utero, sicut et nos tempore [portati sumus] : 
et vere lactatus est, et nutritus sicut nos, et cibo et potu, sicuti et nos, usus 
est: et triginta annos agens baptizatus est a Johanne, in veritate et non in 


phantasmate: et tribus annis predicavit Evangelium, et fecit signa et pro- 


digia coram falsis Judeis: et a Pilato preside Judex judicatus est, flagel- 
latus est, colaphis czesus est, consputus est, spineam coronam purpureamque 
vestem portavit, condemnatus est, crucifixus est vere, [voluntarie complacens,] 
non phantastice; neque fallaciter mortuus est, sed vere ; sepultus est, et resur- 
rexit a mortuis: sicut ipse alicubi orans [Patrem] dicebat: Tu autem, 
Domine, resuscita me, et reddam illis: et Pater, qui semper eum exaudit, 
respondens ait: Exsurge Deus, judica terram; quoniam tu hereditabis in 
omnibus gentibus. Qui ergo resuscitavit eum Pater, ipse etiam nos per 
eum resuscitaturus est, non sine vera vita, [hoc est, non sine ipso,] qui ait: 
Ego sum vita: qui credit in me, licet moriatur, vivet; et omnis qui vivit, et 
credit in me, non morietur in zeternum. Fugite autem illas sine Deo hereses : 
Diaboli enim sunt adinventio, serpentis auctoris malorum, qui per mulierem 
seduxit Adam patrem generis nostri. 

XI. Fugite vero et malas soboles ejus: Simonem [dico,] primogenitum 
generis ipsius, et Menandrum, et Basilidem, et totam collectionem maligni- 
tatis ipsius, et illos hominis cultores [Hebionitas ;] quos maledictos esse J ere- 
mias propheta asseruit. Fugite quoque et illos immundissimos falsi 
nominis Nicolaitas, amatores libidinis, malos calumniatores: [non enim 
talis fuit Apostolorum minister Nicolaus.] Fugite etiam ipsius Nequissimi 
nepotes, Theodotum [scilicet] et Cleobulum: qui generant fructum morti- 
ferum; de quo si quis degustaverit, statim morietur, non morte tem- 
porali, sed wterna. Hi [autem omnes] non sunt plantatio Dei Patris ; 


nim non sunt plantatio Patris: 


8O 


SHORTER. 


el yap no av, [epaivorro] a av Khador 
TOU TTAUpOU [Kot av av 8 KapTos au- 
Tov] _apbapros, Or ov év To mae 
QUTOU U mpoaKarett at UGS, OVTAS pe 
Ayn QUTOU. [Ov dbvarae ouv Kepanry) 
XLpPUS ryeven Oya aveu peor" TOU 
Ocou ev@oiv éTraryyeAAopevou, os 
€OTLV anos. | 
IB’. ‘Aoma Copa bpas amo Zmup- 

vNS, cepa Tas TULTAPOUT Os pou EK- 
KAyoiaus Tou Oecov, ot KaTa TAVT Ot 
pe avéTTAUTaY, gapKt TE Kau TVEU- 
pare. | TlapakaAet vpas To Seopa 
pou, a eveKev "Inoov Xpiatow TEL 
pep, aiTouLEvos Ocov emTUX ELV. 
Arapevere év 77) opovoig [Uuar, | Kau 
TH per aA wv Tpooevx?). Ilpé- 
Tet yap vpiy Tots KaO’ Eva, e€ aupe- 
TWS Kal TOUS mes BuTepars, ava 
Wiyew Tov emickoTov, ets THY 
Iarpos, ‘Tyoou Xpiorou, Kal TOV 
amooTOAwy. Evyouas UHaS év arya 
my aKovoat pov, (var py eis papTu- 
prov @ [ev] v viv yeaipas. Kar meEpt 
EMOU dé mpoo evxer be, TIS ap Upav 
aryarns x7 CovTos év TO €AEet TOU 
Ocod, eis TO Karatiwbivai pe TOU 
KAjjpou, ou TEPIKELLOLL, EMMTUXELY, 
iva a) QOOKIJL0G evpeBe. 

aie ‘AomaCeTau Upuas y ayann 
Zmupvaiov Kat "Edeciov. Mvnjio- 
veveTe [év Tals moo Evy atts | UMOV 
THs ev Zupig EKKAY OLAS" 08ev [Kar] 
OUK a&t6s ely Aéyeo Ga, ¢ av éoxatos 
EKELVOY. “Eppwode év _Inoou Xpt- 
oT, UmoTATTopEVOL TO emoKoT@ 
[as 77 evToA7), jo opotus Kal TO Tpeo- 
Rutepigy Kal of KOT ’ dvdpa aAAn- 
Aous ayanare ev apeptore Kaporg. 
‘Ayvitere HOV TO eMov TVEUMO, ou 
povov vvv, ahr Kou ora Qcov em- 
TUX. “Ett yap um0 KtvOuvov ela 
GANG ToTOS O Tarp ev "Inoou 
XproT@ mAnp@oat Lou 7 aiTnolw 
Kal weer Ev @ evpebeinre Guwpor. 


TO Mov TVCULO, ov povov vuv, aAAat Kat oTav Ocov ETMTUX We 


ETLKIVOUVOS eit’ 
THY altnow Ka 
ev Kuptw. 


UMOv" 


THE EPISTLE TO THE TRALLIANS. 


LONGER. 
GAN’ eyqyova KaTypapeva’ llaca de, y- 
ol 0 Kvpeos, puteta, 9 HV OUK epirevoev 
0 Tarnp fiov, 0. emoupayios, expilobyyro 
et yee Ao av tov Ilatpos KAador, OvK 
av oa éxOpot T TOU TTaUpOU TOU Xpr- 
oTov, a\Aa TOV aT oKTEWwavTov Tov 77s 
d0Ens Kupior’ vuv 0€ TOV oraupor apvov- 
Evol, Kat TO m7 abos eTraLoXUYOMEVOL, 
KaAvT TOU! THY "lovdaiwy Tapavouiay, 
TOV Beopay ov, TOV KUpLoKTOVveY" pe- 
Kpov ‘yap evmety, TpopyToKToven. ‘Ypas 
dé TOLpaKaAEt Xproros els THY avirou 
apOapoiay, oa TOU umaBous avToU, | Kal 
THs avarracews, ovTas Hern auTou. 

IB’. ‘AonaCopat Opas a0 Zmvp- 
vNS, Otjuce Tas TuuTapovT ats pot eK- 
KAno tous TOU Ocov, OV ot Hyoupevot 
BE KaTa Tav avéTavoay, oapKi TE 
Kal TVEUMATI. TlapaxaAet UMaS 
Ta Seopa jou, & evekev "Inoov Xpr- 
oTOU Tepipepor, auTOULEVOS Ocou 
emITUXELY. Arapévere ev 72] O_o- 
votd TH Tpos aAMijous, Kaul TH | TPOo- 
eux). Ilpémer yap vyitv Tos Kae 
Eva, e€aipéTws Kat ToLS mea Bure- 
pots, avarpoyery | TOV émickoTov, eis 
TepayY TOU Tarpos, Kat ets tTewav In- 
cou Xprorou, Kal TOV anooToAwv. 
Evxopau buas év aryany aKovoat 
pou, iva py eis papTUpLov @ viv 
yearbas. Kat TeEpl eou de m™poo- 
ever Be, TIS ap DOV aryamns 
xentovtos € év T@ EAEEL TOU Ocov, els 
TO KaratiwOjvai pe TOU KAypov, ou 
TMEPIKELLOU, EMITUXELV, (vee py GOOKI- 
pos evpede 

.. ‘Aonaler au UpHas y ayann 
Zpupvatov Kal “Epeoiov. Mvnpio- 
veveTe NEO TIS év Supia. éKKAY- 
clas dOev ovK aids eipu Aéryer Oa, 
av eoXaTos TOY Eke. “Eppwode ¢ ev 
Kupig ‘Tnoou Xpuore, dmoTATT OME 
vol T@ CTUTKOTO, oMoteas Kau TOUS 
mpeo BuTépots, Kal Tots deakdvors” Kut 
ol Kara X chvOpa, AAArAous aryamare € ev 
dmeplore Kapora. /Aomaterat Das 
“ETL yap 


arc MOTOS 6 Tatyp ‘Inoou Xpiorov mANPOTAL Hou 
év @ evpeGeinuev &p@por. 


Ovaiuyny tov 





Mat, xv. 13, 


{ 


hil. iii, 18, 
| Cor, ii, 8, 


, 


Thes. ii.15. 


- 





THE BPISTLE TO THE TRALLIANS., 


LONGER, 

sed progenies Maledicti. Omnis au- 
tem plantatio, inquit Deus, quam 
non plantavit Pater meus ccelestis, 
eradicabitur. Quod si fuissent ra- 
mi Patris; non utique essent inimici 
crucis Christi: sed [sunt] illorum qui 
occiderunt Dominum gloriw. Nune 
autem crucem negantes, et passio- 
nem erubescentes, operiunt J ude- 
orum iniquitates ; [illorum scilicet, | 
qui et Deo rebelles extiterunt, et Do- 
minum oceiderunt. Parum est enim 
eos dicere Prophetarum esse inter- 
fectores. Vos ergo invitat Christus 
ad suam incorruptionem, per pas- 
sionem suam et resurrectionem, qui 
estis membra ejus. 

XIL. Saluto vos de Smyrna, 
una cum compresentibus mihi 
Ecclesiis Dei; que, et prasidentes, 
me requieveruntinomnibus, carne 
et spiritu. Postulant vos vincula 
mea, que propter Jesum Chris- 
tum porto; rogans Deum, ut me- 
reamini in consensu et oratione 
invicem permanere. Decet enim 
unumquemque vestrum bene de- 
servire Presbyteris; Episcopum, 
et in honorem [Dei] Patris, et in 
honorem Jesu Christi, atque Apo- 
stolorum, venerari. Deprecor vos 
ex affectu audire me; ut non sit in 
testimonium, quod vobis scripsi. 
Et orate pro me, indigente miseri- 
cordia Dei, ac vestra charitate ; ut 
merear consequi sortem, cui sub- 


jaceo, ne reprobus inveniar. 


XIIT. Salutat vos dilectio Smyr- 
neorum et Ephesiorum. Memor 
est vestri Ecclesia, que est in Sy- 
ria; unde non sum dignus dici, ul- 
timus eorum qui ibi sunt. Incolu- 
mes estote in Christo Jesu; subjecti 
Episcopo, similiter et Presbyteris 
atque Diaconis. Omnes invicem di- 


SO) 


SHORTER, 

si enim essent; apparerent utique 
rami Crucis, et esset utique fruc- 
tus illorum incorruptibilis; per 
quem, in passione ipsius, advocat 
vos, existentes membra_ ipsius. 
Non potest igitur caput nasci sine 
membris; Deo unionem repro- 
mittente, quod est ipse. 

XII. Saluto vos a Smyrna, cum 
compreesentibus mihi Ecclesiis Dei; 
qui secundum omnia me quiescere 
fecerunt carne et spiritu. Depre- 
cantur vos vincula mea, que pro 
Jesu Christo fero, petens Deo frui. 
Permanete in concordia vestra, 
et ea quae cum adinvicem oratione, 
Decet enim vos singulos, praecipue 
et Presbyteros, refrigerare Epis- 
copum; in honorem Patris, Jesu 
Christi, et Apostolorum. Oro vos 
in charitate audire me, ut non in 
testimonium sim in vobis scribens. 
Sed et pro me orate ea, que a 
vobis, charitate indigente in mise- 
ricordia Dei, ad dignificari me 
hereditate qua conor potiri, ut 
non reprobus inveniar. 

XIIL. Salutat vos charitas 
Smyrnezorum et Ephesiorum. Me- 
mentote in orationibus vestris ejus 
quee in Syria Ecclesiz; unde non 
dignus sum dici, existens extre- 
mus illorum. Valete in Jesu 
Christo; subjecti Episcopo, ut Dei 
mandato, similiter et Presbyterio. 
Et singuli adinvicem diligite in 
impartibili corde. Castificate ves- 
trum meum spiritum, non solum 
nunc, sed et quando utique Deo 
fruar. Adhuc enim sub periculo 
sum: sed fidelis Pater in Jesu 
Christo implere petitionem meam 
et vestram; in quo inveniamini 
incoinguinati. 


ligite corde inseparabili. Castificet vos spiritus meus; non solum nunc, 


sed quando Deum meruero adipisci. 


Adhue enim in periculo sum: 


sed fidelis est Pater Jesu Christi, adimplere petitionem meam et 
vestram ; in qua inveniamur immaculati, et acquisiti in Domino. [Amen.] 


THE 


EPISTLE TO THE PHILADELPHIANS. 


SHORTER. 


PIAAAEA®EYSIN ITNATIOZ“Z. 
’ id c ‘\ , > / 
Iyvatiog, 0 Ka Ocodopos, exkAnoig 
Ocod Hatpos Kat Kuptou Incov 
lal nm 4 / 
XpicTov, TH oven ev DiAadeapia 
“a ? / ‘ 
[rs Aoias], nAEnuEVY Ka NOpao- 
nw ‘ > 
pévy év Opovoia Oeov, Kat ayar- 
Awpuérvn ev TO T&OEL TOU Kupiov 
c mn > , 4X 3 m3 
NUOV AOLAKPITWS, KOI EV 77 AVa- 
4 3 “ , 
OTaTEL AUTOU TETANPOPOPHMEVY 
> we 4 aA > , > 
év mavTt €AEer HY aonaComar Ev 
v4 2 la Ae > ‘ 
aiwate Inoou XpioTov, NTIS EOTIV 
’ 4 
Hapa aiavios KO TAPALOVOS” La- 
> 7 \ n 
Acta €av év Evi @OW GUY TO 
] , ‘ Las ‘ eet 
émoKkoT@, Kat Tots [ovv avTa] 
, ‘ 4 > 
mpeoPuTépois Kat O1aKovors, aTO- 
, > , > an 
dederypévoig ev yvaun Inoov 
4 4 ‘ a Wf , 
Xpiotov, og KaTa TO to1ov Sé- 
, , 
Anwa eotnpitev ev BeBarwovvy, 


[70 ‘Ayi@ adrov Ivevmari. | 


\ 4 >? 
A’. “Ov éniokotov Eyvawv, ovkK ap 
€ la Dr r Mee 7 rn 
EauTov, ovde Ot avOpanwav, KEKTI- 
\ , \ > ‘\ 
obo THv Oiakoviav, THY eg TO Kol- 
\ Prd PANE! \ 
vov GVNKOUTAY, OUDE KATA KEVvOdO- 
a N 
Elav, GAN év ayann Ocov Ilarpos 
, > a na oe 
[Kupiov] “Iycou Xpiotov, ov 
> , 
ETTLELKELQY, 


KATAMENANY La = THY 


LONGER. 


TOY AYTOY ENIZSTOAH 
MPO ®IAAAEA®PEIS. 


? , 
Iyvatios, 6 Kat Oeopdpos, €kKAy- 
4 ~ \ ‘ , > 
ota Oeouv ILatpos kat Kupiov In- 
an al nN A > 
cov Xpiotov, TH oven ev DiAa- 
/ 2 > Ff > , ~ 
deAdia, év ayarn nAenuevyn, Kat 
/ la) 
nOpacpévyn Ev opovoia Oo, kai 
ayadAouévn €v TO TAaDE TOU 
/ Lal > nm 
Kupiov 7u@v “Iycod adtaKxpiTws, 
be ~ al 
Kal eV TH AVATTATEL AVTOU Te- 
Ps > ‘\ >] , 
mAnpopopnuevy ev mwavTi eAcet* 
aA > a 
nv aomaCopar év aipate “Incov 
A 4 ‘\ 
Xpiorou, HTS EOTI xapa aicoveos 
Ka Tra.paj.ovos® padiora ev evi 
ovot ov TO emiTKoTEeD Kal Tois 
mpeaRurépors kar Staxédvors, &m0- 
dederypévors Ev OeAjpar: Geov Ua- 
‘ ‘ lal > a 
tpos, dca tov Kupiov Iycouv Xer- 
yd ah X > as , 
OTOU, 0¢ KATA TO tdtov DéAnua 
>] , > n / ‘\ 2 
éoTypiéev avrov BeBatws tiv éx- 
KAyolav ert TH TETPG, OLKOd OMY TEV- 
MATLKY, AYELPOTOLNTE, I] TVYKARCAV- 
TES ot aveot Kat ot TOTAMoL OuK 
ioyuoay aityy avatpeyrat, GAAG py- 
de icxytoedv mote Ta TrveupaTiKa 
Ths wovyplas, add’ éEacberyocecay 
duvaper “Iyood Xpiotovd tov Kupiov 
MOV. 
s ec oA x > 
A’. Prater < Up@v TOV €T10 KO- 
TOV, EYVWV STL OUK ap EaUTOU, ODE 
oe avOpamoy Seon THY StaKkoviay, 
THY cig TO KOLVOY AVIKOVTAY, éyxet- 
Ld \ 
po Oiivat, ovde KATA KEVOO o€i (av,arn év 
ayany ‘ygov Xpiorou, Kat Ocov Ma- 
TPOS, TOU eyelpavTos auroy €k vexpov" 
OU KATATETANYMOL THY ETLEIKELAY, 


ai 


att.xvi.18. 


THE 


EPISTLE TO THE PHILADELPHIANS. 


LONGER. 


EJUSDEM EPISTOLA AD 
PHILADELPHIENSES. 


ex Troja. 


Ignatius, qui et Theophorus, Ec- 
clesie Dei Patris et Domini 
[nostri] Jesu Christi, qua est 
in Philadelphia, misericordiam 
consecute in dilectione, et con- 
firmate in concordia et exulta- 
tione Dei, in passione Domini 
nostri indiscrete, et in resur- 
rectione ejus replete in omni 
misericordia: quam [et] saluto 
in sanguine Jesu Christi, quod 
est gaudium sempiternum et 
singulare: maxime iis qui sunt 
in unum cum Episcopo, et [cum] 
Presbyteris, et [cum] Diaconis ; 
probatis in voluntate Dei Patris, 
per Dominum Jesum Christum, 
qui secundum suam_ volunta- 
tem solidavit firmiter Ecclesiam 
ejus super petram, edificio spiri- 
tuali non manu facto: quam flu- 
mina inundantia et flantes venti 
non valuerunt subvertere ; nec va- 
leant aliquando spiritus nequitie, 
sed debilitentur virtute Domini 
nostri Jesu Christi. 


I. Videns [autem] Episcopum ves- 
trum, cognovi quia non a semet- 
ipso, neque ab hominibus promo- 
tus est in ministerium ad com- 
munionem pertinens, neque per 
inanem gloriam; sed in dilec- 
tione Jesu Christi, et Dei Patris, 
qui resuscitavit eum a mortuis: 
cujus expavesco mansuetudinem, 


SHORTER. 
AD PHILADELPHICOS. 


Ignatius, qui et Theophorus, Ec- 
clesiw Dei Patris et Jesu Christi, 
quee est in Philadelphia Asiz, 
habenti propitiationem, et fir- 
mate in concordia Dei, et exul- 
tanti in passione Domini [Jesu 
Christi] inseparabiliter, et in 
resurrectione ipsius certificate 
in omni misericordia: quam 

saluto in sanguine Jesu Christi, 

qui est gaudium eternum 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, 
N 


89 


SHORTER. 


a ~ , , a , 

O¢ Gry@v TAElova duvaTa TOV pa- 

Taina AadovyvTwv? cuvevptOuorat 
\ nm ’ nm n 

yap Tats EvToAats, ws yopdats Kt- 

\ la) \ 

Oapa. Aro paxapiCer pod 9 uyn 
\ A nan , 

Tyv €i¢ Oeov auTov yvapunv, em- 
\ \ > 
yvous EvapEeTov Kal TEAElov oVTaY, 

~~, §3 , nan 
TO QKIVYTOV QUTOU, Kai TO AOPYNTOV 
[avrou] €v maon emeKkeia Oeov 
COvTos. 
, / ny \ 
B’. Téxva ovv dwtos adnbeias, 
, \ \ 
PEevyeTe TOV LEpIopoV, Ka TAS Ka- 
V3 sce At « , 
KodWWacKkaNias omov O€ 6 ToIuHy 
> b] n 
€oTIY, EKEl S mpdoRaTa aKoAov- 
an X\ 
Getre’ ToAAol yap AvKor aEomioTor 
c -s = > , \ 
nOoVn KAaKN alywadwtiCovol Tovs 
Seodpduoust aAN ev TH EvoTnTt 
A / 
buav ody e€ovow Tomov. 
I’. “Anéyerbe tTav Kkak@v Botra- 
an J a) nan 
vVOV, aoTIVas Ov ryewpryel “Ingots 
4 \ 3 ‘\ \ \ ey > \ 
ploTos, Ola TO py ElvaL GUTOUS 
/ 4 > v4 ? 
guteirav Tlatpos. Ovy ore tape 
c an 4 a b} > > 
Uply mEepicpov Eevpov, GAN [amrodiv- 
\ 4 
Aicpévov.| “Ooo yap Oeov eiow 
‘ >? nn. rn ae 
[kat “Inoov] Xpiorov, ovTo: peta 
TOU émioKOTOU Eidiv' Kat Ooo av 
, oy do % \ a ae 
peTavoroavTes EA@worv Et THV EVO- 
THTA THS ExKAnolas, [Kat oVTOL Oeov 
5 3 Qn 
€govTal, iva @ow Kata “Incovv 
\ an \ qn 
Xpictov Cavtes.| My tAavacée, 
> yA 
adeAdoi [jou] et Tis cXiCovTt &Ko- 
Aovbet, BaciAciav Oeov ov KAnpo- 
lal yA > > , 7 
vouer’ et Tig Ev GAAOTPIA yvauy 


THE EPISTLE TO THE PHILADELPHIANS, 


LONGER, 


O¢ oryOv TAéov Sivarat TOV TAéov 
AaAovvTwv" cuvyppoora yap Tats 
€vToAats Kupiov, kai Tots dixarmpacwy, 
@¢ yopdai 77 KiOdea, Kat éorw a- 
MeUTTOS, OVX HTTOV Zaxdpion’ TOU Le- 
péus. Avo paKapiter pov 7 yyy 
THV cig Oedv avtov yvapny, €Tt= 
‘vous Eva peTov Kat TEAElav ovcay, 
TO GKivyTOV QaUTOV, Kal TO adpryn- 
Tov év TMaoT ETMErKEla Oeov COvTos. 
B’. ‘Qs Téxva ouv hwtos aAnbeias, 
pevryeTe TOV MEplapLOV THs évdryTos, 
Kal TV KAKODIOATKaAIAY TOY aipe- 
cwwtav, €& av porvopos e&HArOev eis 
racav tiv ynv. “Omov 8€ 6 Tounv 
€oTlv, EKel @s mpoRaTa akoAov- 
Geite TOAAOt yap AVKOL Kwdto1s 7p- 
drecpévot, NOOVA KAKI) aixpadwri- 
Cova tors Seodpdpmous* GAA’ ev TH 
évétytt tuGv ovy e€ovar TOTov. 


I’. “Anéyeo6e otv TOV Kak@v Bo- 
n , A be 
TAVOV, aS TIVas Inoovs XpioTos ov 
~ > 3 2 7 ‘ 

yewpryel, adr’ o avOpwroxtovos Oyp, 

\ \ cs ee ae 
Ora TO py Elvan AUTAS pureiav Ta- 
70S, anna onéppa TOU Tovnpou. Ovx 
Ort TAP Uulv pEepiopov evpov, TavTa 
ypapo, AAAA rpoacParifouat twas ws 
téxva Qeov" ooo yap XpioTov ei- 
O1v, OUTOL META TOU ETITKOTOU EioiV" 
ooo. 0 av éxkAivwoow avTov, Kat THY 
Kowveviay aomatwrvrar peta TOY KaTH- 
papevor, ovTOL OUY AUTOS ExKoTHTOVTAL 


7 wn 
ov yap clot yewpytov Xpiorov, adr’ 


€xOpov' oropa’ ov pobeinre TavToTE evyats TOU TpoKaleComévou Lucy ToLLEVvos, TOU 
an 5 a 2 7 \ 
mioToTaTou Kat TpaoTaTov. Tlapaxad® ovv wuas ev Kupiw, ooot aV feTavon- 
54 + Pras \ tay oe 3 Ud / ? \ x ¢ 

cavrTes CAPworv Ent THY EvOTHTE TIS exKAngtas, mpoodéyveobe avtovs ueTa Ta- 
ons TPAdTHTOS, iva dia TIS xpnoTOTHTOS Kat THs aveEKaklas avavyravTes Ex THS 
Tov d1ahoAov maryidos, a&coe “Inoov Xprorov yevomevor, TwTHplas aiwviov TVyYweow 
> \ \ lal A , 2 rn 
AdeAdor, uy mAavaaOe’ et Tig oXICovTt amd Tis 
> s “ /, fy > 4 > > 

GAnbeias akoAovbet, BaciAciav Oeov ov KAnpovouynoer’ Kat et Tis ovK apiora- 


al 4 / > a 7 4 »” ‘ > ca ~~ , 
Tat TOU Yrevdo\you KYpUKOS, Els yeevvay KaTaKpiOnceTa ov'Te yap evoEBaY agdt- 


2 ~ , A A 
ev TH BactAcla Tov Xpiorov, 


» s al an ¥ , 
oracbat yp}, ovTe d¢ dvomeBEor cvyKetcOac det’ Et TIS év adAotpia yvaun 


jue. i, 5, 6, 


r. xxiii. 15. 


Mat. vii. 15. 


l.voluptate. 


* ). herbis. 





Tim. ii. 26. 


THE BPISTLE TO THE 


LONGER, 


quomodo tacens amplius potest a 
loquente. Aptus est enim man- 
datis Domini et justitie ejus, sicut 
chorde citharae ; et est irreprehen- 
sibilis, non minus a Zacharia sacer- 
dote. Propter quod beatificat ani- 
ma mea illius secundum Deum 
dispositionem : cognoscens inno- 
centem, et perfectam, et immo- 
bilem, et sine ira circa omnes ejus 
mansuetudinem, [tanquam] Dei 
Vivi. 

II. Sicut ergo filii lucis, vere 
fugite divisionem unitatis, et ma- 
lam doctrinam Hereticorum, ex 
quibus exivit coinquinatio in omnem 
terram. Ubi ergo Pastor est, illuc 
sicut oves congregemini. Multi 
enim lupi pellibus ovium induti *vo- 
luntate mala captivant decurren- 
tes ad Deum: sed in unitate ves- 
tra non inveniunt locum. 


IIT. Abstinete itaque vos a * ver- 
bis malis, que Jesus Christus non 
seminavit, sed hominum interfectrix 
bestia: propter quod non sunt 
plantatio Patris, sed seminarium 
Nequissimi. Non ergo separatio- 
nem inveniens apud vos, hee scri- 
bo: sed inveniens vos ut filios Dei. 
Quotquot enim sunt Christi, ipsi 
sunt cum Episcopo. Qui autem 


PHILADELPHIANS, 90 


SHORTER, 
qui silens plura potest his qui 
vana loquuntur, Concordes enim 
estis mandatis, ut chordis cithara. 
Propter quod beatificat mea ani- 
ma eam que in Domini ipsius 
sententiam; cognoscens virtuo- 
sam et perfectam existentem, im- 
mobile ipsius et inirascibile in 
omni mansuetudine Dei viventis. 

If. 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 
locum. 

III. Recedite a malis herbis, 
quas non colit Jesus Christus: 
propter non esse ipsas plantatio- 
nem Patris. Non quoniam apud 
vos partitionem inveni; sed ab- 
stractionem. Quotquot enim Dei 
sunt et Jesu Christi, isti cum ipso 
sunt: et quotquot utique peeni- 
tentes veniunt in unitatem Ec- 
clesia, et isti Dei erunt; ut sint 
secundum Jesum Christum vi- 
ventes. Non erretis, fratres mei. 
Si quis schisma facientem se- 
quitur, regnum Dei non here- 
ditat: si quis in aliena sententia 


declinant eum, vel communionem [ejus, et] sociant se maledicis; ipsi 


cum illis simul abscindentur. 


Non enim sunt agricole Christi, sed Inimici 


seminarium: a quibus eruamini semper precibus assidentis Pastoris vestri 
fidelissimi et mitissimi. Rogo itaque vos in Domino ; quicunque peenitentes 
venerint ad unitatem Ecclesiz, suscipite eos cum omni mansuetudine : ut 
per utilitatem et bonam demonstrationem de [luto et] muscipula Diaboli eruti, 
[et] digni Jesu Christi effecti, sempiternam salutem percipiant in regno Christi. 
Nolite [ergo] errare fratres. Quicunque enim separatum a veritate fuerit 
secutus, regnum Dei non hereditabit: et qui non discesserit a falsiloquo 
predicatore, in Gehennam damnabitur. Unde nec a justis discedere, neque 


injustis appropinquare oportet. Quicunque enim in aliena sententia 


deo) 
_— 


SHORTER, 


MEPITATEL, ouTOS TO THOEL OD ovy- 
KaTrariberat. 

A’. [2movdacare ouv] Jag, evXa- 
piorig x77 Bae" plo yap cap& TOU 
Kupiov [yuov]’I noou [Xererow, | Kal 
ev TOT Lov [evs eveaot] ToU aiaros 
QuUTOU" ev Suoracrnpioy, OS €t¢ ent 
KOTOS, Otpuoe TO TpecRuTEepia Kat 
SraKovors, Tots guvdotAors pou" [iver 


THE EPISTLE TO THE PHILADELPHIANS. 


LONGER. 


MEPINATEL, OUTOS OvK kore Xpioror, 
ovre Tou TaOoUS av’TOD KoLVwYds? GAN’ 
eorw ahomn§, POopers apmeA@vos Xpu- 
oToU" Te TOLOUT® [U1] guvavapiryvuc be, 
iva 9) cwardAyabe avTo" KqV TaTip 
7}, KAY ULOS, Kay aderdos, Kqy olKeLos" 
Ou peloerar yap vou, pnow, 0 opban- 
Mos er avTe. Tovs peoovvTas oy Tov 
@cor, purely xe KaL UGS, kat ent Tots 


éx Opots avTou extn ceo Oar ov pay Kat 
TUTTE avTovs i ) SuKELY, Kabes Ta evn 
Ta pa el0dTa TOY Kirov Kat cov" arr’ 
éxOpovs jeev yryeroOar, kat xepilerbar ar avreov" vov0erety 5é avTous, Kat emt pe- 
Tavoway Tapakanetr, éav apa akovowory, Eav dpa €vdact. PiAavOpemos yap €otw 
0 cos MOV, Kat TavTas avOpatous Oéret owbyvat, kat els emiyvoow ad Betas 
érGetv" 010 TOV pruoy avrou avaréhnet emt Tovnpous Kal aryabovs, kat t Bpéxer TOV 
terov émt dikatous Kat adiKous’ ov THs XENTTOTHTOS béAwy kat vas etvat beat as 
0 Kupvos, Aéyer, DiverOe TéAEtot, KaO@s Kat o LlatiIp tuay oO ovpavios TEAELOS EOTLY. 


A’. “Eqyo@ wémouba ets Upeas év Kupig, ¢ OTL oudey adAXo poovycere’ d:0 Kat Bap- 
pov ypape TH af.obew ayann UMOV, Tapakahoy Deas La mioret, Kat évt Knpuy- 
part, Kat [ea EUXAPLTTIC. xno Oa." pela yap éorw 4) oapé TOU Kupiou 
"Inoov, Kat ev QUTOU TO te eat To UTED UaV exyv0ev" els Kat Aptos Tots waoww 
eOptpon, Kal ev TOT PLOV Tots oRows dueveunOy? ev Suoracriprov Taon TH eK- 
KAyota, Kal ELS emioKoros, o Or pece TO Tpea BuTEpte, Kat ToLS draxédvors, ToS 
cuvdovrois fLou" émetmep Kat €Ls ayevyntos, 0 @eos Kat Taryo* Kat eis Movo- 
yevns Yios, eos Aoryos Kat avOpwmos® kat els o TlapaxAyros, TO Teva THs aAy- 
Oeias’ €v be Kal TO Knpuyja, Kal 4 WloTLs pia, Kal TO Barriopa év, Kat pia 7 
éxkAyoia, HV LOpvoarro ol arytot amooroNot amo TEpaTwv Ews TEpaTov, ev TO at- 
pate Tov Xpiorov oiKetows (pact Kat TOvots. Kai vas ovv / XP) ws Aaov Teptou- 
oLov, Kat eOvos ator, év omovota Tara év Xpirr@ €MLTENELY At quvaixes, Tots 
avopac.y UToTaryyTE év poBe Ocov" au Tapbevor, TO Xpore év apbapoia, ov 
Podedvooopevar ycpor, ara, TOU Kpelooovos eqpecmevau’ OvUK emt diaBory ouva- 
petas, arn’ evera TNS Tov voj.oU peers. Ta réxva, meBapyetre Tous yovevowy 
UUOV, Kat orepyere avrous, @S ouvepyous @ecov eis THY UmeTepav evo. Oc 
dovAoz, UmOTAYHTE TOLS Kuptots ev cd, iva Xprorov ameAcvbepor evo be. Or 
dvOpes, a aqamare TAS quvaikas UMar, ws “dpodov Rous co, ws oixetov TOUA, Ws Kot- 
Vwvous Riou, Kat guvepyous Tekvoryovias. Ac mapbéver, MOvov TOY Xpiorov ™po 
opbarpor € EXETE, kal Tov avirov [larépa é ev Tals evyats, porilopevat v tro Tou Ivev- 
[LaTos. Ovaipuny Uuay THs aeyLwovvys, OS HAXia, as ‘Iyoo TOU Navy, ws MeAxr- 
GEdeK, WS "EAtooatou, os ‘Tepepiov, os TOU Bamriorov "lwavvon, @S TOU Hyamnpsevou 
pabyrov, ws Tiyuobéov, ws Titov, ws Evodiov, « WS KAnpevros, TOY év aqyveig eécA- 
Oovrwy TOV Biov. Ou Weyo de Tous AowTOvs paxapious, ore yapors Tpoowpidyoar, 
ov emer no Ony apTe’ evyoua yap aEt0s Ocov evpebets, Tm pos Tots ixveow avror ev- 
peOnvat év fa Baotreia, ws ‘ABpaam, Kat ‘Ioaak, Kat ‘Tako, & OS ‘loop, Kat "Ioaiou, 
Kal TOV aAAwv TpopyTov’ ws [lérpov, Kat TlavAov, Kal TOV Gov arorrohwr, 
Tov qapors TporomiAyo aver wv’ oux umd mpobvpias THs Tept TO Tpayua, GAN’ er 
EvVOLaS EAUTOV TOU qévous Eoxov exeivous. Ot marépes; extpepere TOUS éaurey 
matdas € ev mardetar kat voueria Kupiov" Kal dwaoKeTe a’TOUs Ta Lepa ypapmara 
Kat TéeyV aS, Tos TO py) apy xaiper® Karas dé, pyoty, ext peer Tarhp diKkaLos, 
emt vw ouvEer@ ev pavOncerat 1 Kapora atrov. Oc KUPLOL, evmevans Tots olKéeT aus 
Tpooe KEE ws o aytos “1a edidake" pace yap pros, Kat ev TO yevos THS avOpo- 
mot Tos’ ev yap Xpiora, ovTe DovAos, ore EAeVOepos, OL apxovTes, TeBapyet- 


0 éav mpaconTe, KaTA Ocdv mpac- 
one. | 


TWOAV 


- 


> 
4 


‘. ii, 15. 
i 


ut. xili,6,8, 


%, CXXXIX, 
21 


Phes. iv.5, 
Tim. ii, 4. 
at. v. 45. 


at. v. 48. 


aw 


2. XXiil. 


xxxi.13, 
+t) 


il. iii, 28. 





THE BPISTLE TO THE PHILADELPHIANS, 


LONGER, 
ambulaverit : ipse non est Christi, 
nec passionis ejus particeps ; sed est 
fraudator et corruptor vinew Christi. 


92 


SHORTER. 
circumambulat, iste passioni non 
concordat, 

IV. Studete igitur una gratia- 


. posteritatis subrogande gratia, conjuges habuerunt. 


Tali ne commisceamini, ne simul 
cum eo pereatis : nec si pater sit, vel 
filius, aut frater, aut domesticus. Non 
enim, inquit, parcat oculus tuus super 
eum. Qui ergo odio habent Deum, 
oportet etiam vos eos odire, et super 
inimicos ejus tabescere. Non qui- 
dem [nos} persequi eos aut percutere 
oportet, secundum Gentes, quae non noverunt Deum: sed inimicos arbitrari, 
et separari ab eis, et monere eos, et ad poenitentiam proyocare; si forte au- 
diant et adquiescant. Amator enim hominum est Deus noster; et vult 
omnes homines salvos fieri, et ad agnitionem veritatis venire. Propter quod 
[et] Solem suum oriri facit super bonos et malos, et pluit super justos et 
injustos. Cujus utilitatis etiam nos Dominus yolens esse imitatores, dicit : 
Kstote pertecti, sicut et Pater vester ccelestis perfectus est. 

IV. Ego confido de vobis in Domino, quia nihil aliud sapietis. Prop- 
terea fiducialiter scribo Deo digne dilectioni yestree: rogans vos ut instetis 
uni fidei, uni predicationi; una gratiarum actione utentes. Una enim 
est caro Domini Jesu, et unus ejus sanguis qui pro nobis effusus est, unus 
etiam panis pro omnibus confractus, et unus calix totius Ecclesie: et unus 
Episcopus, simul cum [omni] Presbyterio, et Diaconis conservis meis. 
Quia et unus est ingenitus Deus Pater, et unus unigenitus Filius, Deus Ver- 
bum et homo, et unus Paracletus, Spiritus veritatis. Una etiam predicatio, 


rum actione uti. Una enim caro 
Domini nostri Jesu Christi, et 
unus calix in unionem sanguinis 
ipsius, unum altare, et nnus Epis- 
copus, cum Presby terio et Diaconis 
conservis meis: ut quod facitis, 
secundum Deum faciatis. 


. et fides una, et unum Baptisma, et una Ecclesia; quam fundayerunt sancti 


Apostoli, a finibus usque ad fines, in sanguine Christi, propriis sudoribus et 
laboribus. Et vos ergo oportet, sicut populum sacerdotalem, et gentem 
sanctam, in concordiam omnes in Christo consummari. Mulieres [vero] viris 
vestris subditz estote in timore Dei: Virgines Christo in incorruptione, non 
execrantes nuptias, sed meliora diligentes ; non in criminatione contagii, sed 
propter legis meditationem. ili, subditi estote parentibus vestris: et 
diligite eos, tanquam cooperarios Dei ad vestram generationem. Servi, sub- 
diti estote dominis [vestris] in Deo; ut Christi liberti eficiamini. Viri, dili- 
gite uxores vestras, sicut conservas in Deo, ut proprium corpus; sicut socias 
vite, et cooperatrices ad filiorum procreationem. Virgines, solum Christum 
pre oculis habete, et ejus Patrem in animabus vestris, illuminate a Spiritu 
[Sancto.] Memor sum sanctitatis vestree, sicut Helie, sicut Jesu Nave, sicut 
Melchisedech, sicut Helisei, sicut Hieremie, sicut Johannis Baptiste, sicut 
dilectissimi discipuli, sicut Timothei, sicut Titi, sicut Euodii, sicut Clementis ; 
[vel] eorum qui in castitate de vita exierunt. Non detraho autem ceteris 
beatis qui nuptiis copulati fuerunt; quorum nunc memini. Opto enim Deo 
dignus ad vestigia eorum in regno ipsius inveniri; sicut Abraham et Isaac 
et Jacob, sicut Joseph et Isaias, et ceteri Prophete, sicut Petrus et Paulus, 
et reliqui Apostoli, qui nuptiis fuerunt sociati: [qui] non libidinis causa, sed 
g Patres nutrite filios 

vestros in eruditione et disciplina Domini: et docete eos sacras litteras, et 
artes honestas ; ut non otio gaudeant. Bene enim, inquit, nutrit pater jus- 
tus; in filio autem sapientie letabitur cor ejus. Domini, benigne in domes- 
ticos [vestros] intendite; sicut sanctus Job docuit. Una enim est natura, et 
unum genus hominum. In Christo autem neque servus est, neque liber. 
Principes, 


93 


SHORTER. 
BE’. ‘AdeAdol pou, Alav éxxéyv- 
Mal AYATOV vuas, Kat UTEparyaA- 


Aduevos aopariCouor vas’ ovK 


THE EPISTLE TO THE PHILADELPHIANS, 


LONGER. 
w~ os e a Y 
Twoav Tw Kaioape’ of oTpaTiwrat, Tots 
/ a c 7 “~ 4 
apyovow" ot diakovol, Tots mpecBuré- 


> a“ c 
pos, apylepevow" ol mpeoBvTepa, Kat 


na io c / c “ = 
éya dé, GAN’ "Inoovs Xpioros, Ev @ of DiaKovot, Kat Oo AowTOs KAHpOS, apa 


‘ la ~ ‘ wn , 
TavTL Tw AGW Kat TOLS OTPAaTiMTaLS 


dedepevos poRovpar MaAAov, ws TL 


\ 4 ‘ “A > \ lal 4 lal 
Sv avaptactos. “AAA 7 mpocevyn Kat Tots apxyovor Kat To Katoapt, To 


~ \ , ov 3 > ¢ P Sr ee lal lau 
Suav eis Oedv pe awaptice, va ev &TOKOTH’ 0 EmloKoTOS, TY XptoTe, 


ec t ‘ lal 4 ‘ 7 
ws 0 Xptotos tw Ilarpt’ Kat ovtws 4 


& , 5) s ? , 

@ KAyp@ nAenOnyv, EmiTUYW, TPOT- 
n .  évoTys dia TavTev calera. "Eotwoa 

puyav TO evayyeN@ @¢ capKt a < eyed 
. \ ‘ G lal en ‘ 

dé kat at y7pat, wy peuBot, uy Atyvas, 


"Inoov, kat Tols aTOTTOAAIS OS TPET- ; 
In Tepitpoyades, GAN ws “LovdiO 7 


, > / ‘ \ 
BuTepiw exkAnoias. Kou tous mpo- j Bate : ? 
P cide r . 542) GenvoTaTy, ws yn’ Avva 4 cwppovestaty. 
gyras Oé ayanadpev, [Oia TO Kat av- Se : 
“Paik dah? ke } Tatra ovy ws arootodos diaTao copa’ 
Tous eis TO evayyeAtov] KaTNYyyEA-) gg “eo wy “ 
: pig ih Ladner . Th yap elt Eyws; 7 TIS O OlKOS Tov 
Kéval, Kal ei¢ auTov eAmiCewv, Kat 3 VOR i eae 
%s TATPOS MOV, LYa LOOTLMOV E/AUTOV EKEL- 
» id > VA 5 5 c ‘\ , 
avuTov avapéverv’ | év @ Kal TITTEV- oat oe rane 
air BOLE ( Vov ELT GAN ws CVETPATIWTHS VMwY, 
vy ev |evoTyTt In- , 3 
cavres] eowOyoay € [ id 7 UTopervynto Taéw éeréyor. 
na la) » > A 
OV. OVTE AckavaTnToL , , , S] 
cou] XpioTou, ¢ a€iayany E’. AdeAdot pou, Aiav EKKEXU- 
x 2» , a ne pie A 
oTat ayo, uto Incou 2 - ~ . 
Kai dEro0avpacro: aytot, 7] aL ayaTOY Upas, Kat vmEparyar- 


Aomevog aopariComa vuas' ovK 
éya O€, GAAG de’ éuod 6 Képtos ‘Iy- 


Xpiotov pepaptupyuéva: [Kat ovvy- 
prOunpévor] Ev TO evayyeAi@ TIS 


nN 3 / we rt 
Kow7s EATos. gous, €v @ Dedepuévos, PoRovuan 


Cr r) , > Pe »." n 

MGAAov. “Ett yap eiut avamaptiatos, AAA 7 npocevyn tuadv eig Oedv 
5) , oe 2 je ag ’ ? , be n > , ¢ 
HE ATAPTIOEL, (Va EV G ExAHOnY ETITUXW, TEOTHYYOV TH EVA _EAIM ws 
a 8 ca A ‘ 7 > / ¢ , b) ’ 
capi Incov Xpiotov, Kai Tols amocTOAaLs ws TeETRuTEPi@ EKKANTIaS. 
\ > “ ‘ a 
Kat tous TpopyTas d€ aYATW, as Xpirroy KATAYYEIAAYTAS, as TOU avToU 
, , o A c > / c ‘ c lal c 
TVEUMATOS METATYOVTAS, OV Kal OL arooToAdK. Qs yap ot YrevdorpopyTa: Kat 
of WrevdardaroAo, Ev Kal TO av’TO eLAKYOaY Tovypoy Kal aTaTHAOY Kat AaoTAG- 
la 7 ‘ € A ‘ id s a \ ‘ 7 =e 
VOY TVEUMA OUTW KaL OL TpoPyTat Kat ot aTooTOAD, EY Kat To avTO Anjtov 
[Ivetua, ayabor, Kat yyeuovtkov, GAnbés te Kai didacKadArKor EAaBov rapa Ocov 
‘ “ la oO e ‘ rn al , a 
dia “Inood Xpiorov. Eis yap o Ocos madaas Kai Kawys dcaOyKys els o peoitys 
Qcod Kai avOparer, els te Onprovpyiav voyntov Kat aicOnTav, Kat Tpdvotay Tpoc- 
cbopov Kat KaTaAAnrov. eis dé Kat o TlapaxAnTos, 0 évepyyoas év Mwon, cat 
, 7 5 c 3 no , 3 , 
mpopytTats, Kat aroatoNos. Tavtes ov ot ayo Ev XpioTW ETWOyTaY, EATI- 
> 4 5%, \ } ey" > “ a ‘ S) > “ / ” 
TAVTES El HUTOV, KL AUTOV AvamEeivavTEs’ Kal de av’To’ cwTNplas ETVYXOV, 
~ > /, mS 4 v4 (aioe Sg A fal 

 ovtes aktayanntot Ko a&iobavpacta ayo, UO Invou Xprotou menap- 


TUPHLEVOL EV TO EVAYyYENw THS KoWNs EATS. 










-viiid, 6, gm, neque proterye, sed pudice et 
1,36,37. sobrie, sicut Judith et Anna. 


om xviii. Quis enim sum ego? aut que do- 


vii,18. mus patris mei? ut equalem meillis © Christum sperare, et ipsum 
hil. ii. 25. dieam: sed sicut commilito vester, expectare: in quo et credentes 


% 


THE BPISTLE TO THE PHILADELPHIANS, O4 


LONGER, SHOKTER, 


Principes, subditi estote Cesari ; V. Fratres mei, valde effusus 
“yr » 1 _ a _ . — ) ~ e 
milites, Principibus: Diaconi, Pres- sum diligens vos, et superexul tans 
; ’ ‘ ° } , ’ ; 
byteris [et] sacerdotibus. Presbyteri c¢orroboro vos: non ego autem, 


[vero] et Diaconi atque omnis clerus, sed Jesus Christus, in quo vinctus 


simul cum omni populo et militibusat- gine magis, ut adhuc existens 
7p 4 4 


‘incipibus, [sed] et Cwsare,fobe- — - , 
que principt 18, [ ed] ¢ " are, | be imperfectus. Sed oratio vestra 


diant] Episcopo. Episcopus [vero] 
Christo; sicut Christus Patri: et ita 
unitas per omnia servatur, Sint 


me perficiet, ut in qua heredi- 
tate propitiationem habuero, po- 
tiar; confugiens Evangelio ut 
autem vidue non vage, neque gulo- ; 

carni Jesu, et Apostolis ut Pres- 
Hee byterio Ecclesia. Sed et Pro- 
phetas diligamus; propter et ip- 


autem non sicut Apostolus preecipio : 
sos in Evangelium annunciasse, et 


obedientie ordinem continens. salvati sunt, in unitate Jesu Christi 
existentes digne dilecti, et digne 


V. Fratres mei, valde pronus 
admirabiles sancti, a Jesu Christo 


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 


testificati, et connumerati in 
Evangelio communis spei. 


apud Deum, ut eum in quo yocatus sum, merear adipisci; confugiens 
ad Evangelium tanquam ad corpus Jesu Christi, et ad Apostolos tanquam 
ad Presbyterium Ecclesiz. Et Prophetas quidem diligo, ut Christum 
prenunciantes; continentes ejus spiritum, sicut et Apostoli. Sicuti enim 
Pseudo-prophetz et Pseudo-apostoli unum eundemque malignum, et seduc- 
torem, et populum errare facientem Spiritum assumpserunt: sic iterum [veri] 
Prophete et [veri] Apostoli unum eundemque sanctum, bonum, principalem 


et verum atque doctorem, per Christum acceperunt Spiritum. Unus enim 


Tim. ii. 5. Deus veteris et novi Testamenti: Unus et Mediator Dei et hominum; ad 


facturam intelligibilium et sensibilium, et providentiam gerens omnium. 
Unus quoque et Paracletus, qui operabatur in Moyse et Prophetis et 
Apostolis. Omnes enim sancti in Christo salvati sunt, in ipsum spe- 
rantes, atque ipsum expectantes: et per ipsum salutem adepti sunt; 
qui erant digni dilectione, et digni laude, sanctificati a Christo Jesu, 
testificantes in Evangelio spei communis. 


co 
or 


SHORTER. 
s'. Eav 0€ tis ['Tovdaiopov éppe- 
a \ lal x 
VeUN HLLV, Ay aKovETE aUTOU. “Apmer- 
A 
vov yap €oTLv Tapa avdpos TeprTO- 
. “ \ 
Lav €xovTos XproTiavigpov aKoverv, 
A \ > , > we , 
n Tapa aKxpoBvatov ‘Tovdaicpov. 
"Eav 06 auporepa mept Incou Xpr- 
lal \ lal oO > \ a 
oToU py AaA@ar, | ovror [éuor] o77- 
\ A e@ 
Aal eiow Kat Tapor VEeKEV, Ep ot¢ YE- 
YPANTAL LOVOV dvonaTA avOpaTwr. 
Ss ‘ 
PevyeTe ovv TAS KAKOTEYVias, Kal 
an 14 n nm 
evédpas TOU apYovTOS TOU aiwvos 


THE EPISTLE TO THE PHILADELPHIANS. 


LONGER. 
/ > id x‘ - 
s. Eav Tig Ocov vouov kat rpody- 
lal a 7 x ‘ > ial 
Tov KnpiTTH eva, XpioTov dé apyynrat 
ew 5 A , > \ e ‘ 
viov etvar cov, wevorys ETL, ws Kal 
c ‘ > Mh 7 Ps wy oa j c 
Oo TaTIp av’TOU Oo dLaBoAos’ Kat éoTLY Oo 
lal Lal , lal 
TOLOUTOS THS KaTW TeptTouNs, Yrevdo- 
= a 7 c ~ . 
Yovdaios. “Eav tis opodoyn Xprorov 
2 “A 4 > La A . . a) 
Incovv Kipiov, apvytat de Tov Oeov Tov 
OC ~ 5 
VOMOV, KaL TOY TpoPNT@Y, OVK Eelvat NE- 
‘\ an ‘ t 
yov Tov ovpavod Kat ys Tonthy Iare- 
nN lal c OC > ~ 2 
pa tov Xpiorov, 0 ToLoUTOS Ev TH GAy- 
/ > 7 c og ‘ 3 A 
Oeia ovx EGTHKEV, WS KAL O TATHP avToOU 
c s . J c a 
0 O1aBoros’ Kal éoTiv Oo ToLovTOS Diuw- 


4 nw 
vos TOU payov, GAA’ ov Tov Agiov Ivev- 
4 3 7 7 \ 
patos, pabyrys. Eav tis Aéyn pev 
id c A \ ‘\ 
eva @edv, oumoroyyn 0€ Kat Xpiorov “In- 
lal x \ Y > / 
cour, Wirov 0€ avOperoy etvar vopity 
\ 7 > ‘ ‘ . A ‘ 
tov Kuptov, ovyt @eov povoyevy, Kar 
4 X a r 
copiav, Kat Adyov Ocov, AAA’ Ex Yruyys 
A 5 
Kal OWMATOS AVTOV povoY Eivat vomit, o 
la > 2 ‘ ye ‘ / 
TOLOVTOS Odis EOTLY, aTAaTHY Kal TAG- 
4 2 > > 4 > 7 
vyV KypuvTT@V eT aTodcia avOporor’ 


4 an , 
Toutou, unmote DArBévtes [TH yvo- 
bn avutov] ekacbevyonte ev TH 
> 4 > X\ , 3-2 X A . Pre," 
ayann adkAa mavTES ETL TO AUTO 
, > > / , > 
ryiverOe év duepioTt@ Kapdia. Ev- 
al A lal la iv > 
yapicTa dé TH Oe@ [pov], O71 ev- 
la) x 
ouveiontos elms Ev vylv, Kat oUK 
ot , 4 , 
exet Tis KavyyoacOat, ouTe AaOpa, 
A ~ 4 3 , , > 
ouTe pavepas, oT EBapyoa Tiva Ev 
~ xX \ lal \ 
piKPO, 7 Ev meyaAw. Kai mact[de, | 
> eS In 8 s 7 N > 
€v olg EAGANTa, EVYOMaL IVa fn ELS 
4 
MapTUPLOV AUTO KTITWVTAL. 


sof c 7” 4 ‘ 7 
Kal €OTLY 0 TOLOUTOS TEVNS THY OLavoLay, 
e > “ 2 / > a “a 
ws eTikaArertrar EBiwyv. “Eav tis rav- 
Ta Mev OMorAoYH, POopay dé Kat poruc- 
‘ “ ‘\ , / ‘A ‘ 
Mov KaAyH THY voutmov pigiy, Kat THY 
lal oo 7 >\ DS A / 3 re A 7 merep. 4 < 
TOV T4ldwv yéveow, 9 TWA Tov BpwpaTov BdEcAvLKTA, 0 TOLOUTOS EvoLKOY ExEL TOV 
Spaxovta Tov anooratyy. *Eav tis Uarépa cat Yidv Kat Ayiov Tvevpa oporoyy, 
‘ ‘\ 4 > “~ 4 ih 7 ~ 2 4 ‘X ‘ if 2 4 
Kal THv KTioW eran, SoKnaw dé AEYY THY EVTWMAaTOOW, Kal TO TADS Eraioyivy- 
Tat’ 0 TOLODTOS HpvyTae THY TisTLV, OVX HTTOY TOV yeLoTOpoveY lovdaiwy. “Eay 
Tis TUUTA MeV OMOAOUT, Kal OTL Meds Aoyos Ev avOpwoTive THpaTt KAToKEL, OV EY 
5, Ne , 4 ‘\ Sl a a x ahh iy) ‘ > > cg 4 
avTG 0 Aoyos, @aTEp Kat  uyy Ev THpart, dia TO EvotKkoy eivat Oeov, GAN’ ovyt 
> 3 , 5 , Ny ‘ , , > , 5 X s 
avOpwretay uyyv' A€yn OE Tas Tapavopors pi€ers ayabov Te eivat, Kal TEAOS 
> «© dh G 
etdaovias 7dovav TiOnTat, oLos 0 Wrevdevupos NikoAaitys ovros, ov’re prAb€os, 
»” / i) , 2 ‘ \ a ’ / ‘ N ‘ A 
ovte PidoyploTos eivat Ovvarat, aAAa POopevs THs olKelas CapKos, Kat dra ToUTO 
at / 7 ‘ ‘ “~ ~ > / c Lal 7 
tov Aytov Ilvevpatos Kevos, Kat Tov Xpiorov aAAoTtpios. Ox Tovovter TayTes, 
nr ‘ , n. a es / , la 
OTHAAL Cit Kat TAO VEKPOV, EP ols YyEypaNTAL Lovov 6VvO“ATA veKpav 
> \ / , a ur! 4 al 
avOpanwv. PevyeTe ovv TAS KAKOTEXVIAS, Kat EvEdPaS TOU Tretparos Tov 
val ’ a > n c la al , , ] 
vuv EvEepyouvVTOS EV TOS vlols TOU Qi@Vvosg TOUTOU, HY TOTE ot SN Bévtes €€a- 
, > mN £9 , 4 > \ / Ee, \ > A / > > , 
oOevnonte ev TH ayann’ aAAa TaVTES ETL TO AUTO yivedOe EV amEpiTTH 
aL 4 “ 0 r ua 4 ae a) iA \ + ‘ 
KapoIa, Kat Wyn OerAovoeyn, TYpYpvyol, TO Ev HpovovyTEs, TaYTOTE Ta a’TAa TepL 
tov aitov do0balovres, Ev Te avéoet Kai Kivdtvow, Ka €v AVTALS, Kal Ev yappo- 
a > n A nA \ > fal A gf > / , 2 > 
vats, Evyapicto TO Ocw, dia “Inoov Xpiorov, ort evouvelonTos eit ev 
* att 4 5 4 , oy , By 4 n oe 5) 3 
ULV, KL OUK EXEL TIS KaVYNTATAC, OUTE AdBpa, oVvTE avepus, OTI eBa- 
Pei JR) 19 , \ lal @ 93 D4 
pyod TIVa, 7] Ev Mike, n Ev peyaAw. Kat maow év ois eAaAnoa, evxo- 
\ / , 
Mal, (Va jy Eig MAPTUPLAV AUTO KTHTWVTAL. 





oh, viii, 44, 





all 


phes. ii. 2. 


THE BPISTLE TO THE PHILADELPHIANS., 


LONGER, 


VI. Si quis Deum Legis et Pro- 
phetarum unum praedicaverit ; Chris- 
tum autem negaverit Filium esse Dei: 
mendax est, quomodo et Pater ejus 
Diabolus; et est hujusmodi inferioris 
eircumcisionis Pseudo-judeus. Si 
[autem] quis confitetur Christum Je- 
sum Dominum, negat autem Deum 
Legis et Prophetarum Patrem esse 
Christi: hic in veritate non stat, quo- 
modo 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 
aa putans Dominum, et non 

eum unigenitum, et sapientiam et 
Verbum Dei, sed ex anima et corpore 
eum solum esse existimans: hujus- 
modi serpens est seductor, errorem 

redicans ad perditionem hominum ; 
Seasmnodi pauper est sensu, sicuti 


OG 


SHORTER, 


VI. Si autem Judaismum in- 
terpretetur vobis, non audiatis 
ipsum. Melius est enim a viro 
circumcisionem habente Chris- 
tianismum audire, quam ab ha- 
bente preputium Judaismum. 
Si autem utrique de Jesu Christo 
non loquantur, isti mihi columnee 
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- 
feste, quoniam gravavi aliquem 


vocatur et adinventor ipsius erroris 
Ebion. Si quis enim hee confitetur, 


corruptionem vero et eoinquinatio- ese adaG away 
nem yocat legitimam mixtionem et ‘! NOM 1 testamontuni 1psuni Pos 


filiorum procreationem, aut aliquam sideant. 

escam execrabilem [putat :] hujusmodi cohabitatorem habet Draconem apo- 
statam. Siquis [enim] Patrem et Filium et Spiritum Sanctum confitetur, et 
creaturam laudat; simulationem vero dicit incarnationem, et passionem 
erubescit [confiteri]: hujusmodi fidem abnegat, nihilo minus quam interfec- 
tores Christi Judei. Si quis autem hee confessus fuerit, et quia Deus 
Verbum in humano corpore habitavit, sicut et anima in corpore ; propter 
quod inhabitare dicimus Deum in corpore, sed non in humana anima; dicit 
autem quasdam iniquas mixtiones aliquid boni esse, et finem beatitudinis 


voluptatem ponit; qualis ille falso nomine Nicolaita: hic neque Dei amicus, 
neque Christi amator esse potest ; sed corruptor proprie carnis ; et propterea 
a Spiritu Sancto desertus [est,] et a Christo alienus. Hujusmodi omnes, 
statue sunt [exanimes,] et sepulchra mortuorum; in quibus scripta 
sunt tantummodo nomina hominum defunctorum. Fugite ergo 
malas artes, et insidias Spiritus, qui operatur in filiis seculi hujus; ne 
quando tribulati infirmemini in dilectione: sed omnes in idipsum 
estote inseparabiles corde; et in unanimitate unum semper sentientes in 
idipsum; de hoc ipso glorificantes, in requie, et in periculis, et in tristitiis, 
et in gaudiis. Gratias ago Deo per Jesum Christum; quia bene mihi 
conscius sum in vobis, et non habet quis unde gloriari, neque absconse 
neque publice, quod gravaverim aliquem aut in modico aut in magno. 
Et omnes quibus locutus sum deprecor, ut non in testimonium illud 
possideant. 


in parvo vel inmagno. Sed et om- 
nibus in quibus locutus sum oro, 


O 


97 


SHORTER. 
, \ ‘ ‘ 
Z. Ei yap [Kai] kata capa pé 
2 “ ‘ \ 
Tives nOEAnT AY TAGVAT OL, GAAG TO 
TVEVLA OD TAAVATAL, ATO Ocov ov" 
> \ ? 4 
oldev yao mdbev Epyerat, Kat Tod 
UTaVEL, Kat TAH KpUTTa EéACYyel. 
? , \ / 
Expavyaca petaév wv, éAdAovuy 
/ lal “a 9 
HEeyaAn pavy To emoKomtw Tpoc- 
, \ lal ‘ 
EXETE, KAL TO TpEcTBUTEpio, Kat 
, \ / c 
drakovors. Oi de mréwavTes pe, OS 
\ 
MpoedoTa TOV pepiopuov Tivwv, Aé- 
yew TavTa’ paptus [dé] wor ev @ 
, v4 > me" ‘\ > / 
dédeuau, OT amo TapKos avOpwTi- 
> 4 \ \ a Ss Jf 
vys ouK eyvav. To de Livevpa éxy- 
QA las 
puvocev, Aéywv Tade Xwopic [Tov] 
»| “ 
EmMLTKOTOU MNOeV ToOLlEiTE’ THY Tap- 
lal \ la la \ 
K& UL@V Wo Vaov Oeov THPEITE’ THV 
7, las \ \ 
EVWOLV QYANATE’ TOUS jLEpLT[MLOUS 
‘\ > lal 
gpevyete’ pupentar yiverbe “Inoov 
a ¢ ‘ dee “ \ 
Xpiotov, @¢ Kat avTOS Tov [Tlatpos 
QUTOU. | 
\ \ & pa 4 
H’. “Eyo pev ovy To idiov éol- 
yA d 
ovv, @¢ aVOpwTos Eig EvWoW KaTYP- 
= Os \ 
TUT PEVOE. Ou de HEpIo HOS €oTLV 
Kou opyy, Oecs od KaTorKet. Taow 
ouv peravootory apiet 0 Kuvptos, €av 
MeTAVONTwTLY Eig EVOTHTA McEov, Kat 
cuvedptov Tov EmioKorov. Tictevw 
“ / ? -~ cn Lei | 4 
7™ xapite Incoouv Xpiotou, og Avoer 
ap vuav mavTa dEecpdv’ TAapa- 
a \ c a D.| , 2 / 
KOA Oe buas pyndev Kat EpiOeiav 
, > \ \ 

Tpaccerv, aAAa KaTa XpioToua- 
/ > A 4 id ¢ 
Giav. “Ene nxovoad tTivwy Aeyor- 

\ a A 
TWV, OTL EaV fun Ev TOLS apYators Ev- 
pw, [ev] TO evaryyeNiw ov maTEvw" 
\ / 4 > n 4 / 
Kat A€yovTés frou avuTots, Tt [ryé- 
ypanTa, ameKplOnoay jot, 6Tt Tpd- 
> \ \ MN A? 2 , 
Kertau.| “Eyot [de] apyeta éoriw ’Iy- 
a ‘ > ae ¢ > n 
gous Xpiotos, TA AOnKTA apyeEla o 
\ an ‘ 
oTAUPOS AUTOU Kal 6 Da&varos, Kat 
7) GVAETTATIG GUTOU, Kai » TitTIC 7 
dv avtov’ év oi¢ SéAw Ev TI} TPOT- 
evx7 pov dixaiwOjvac. 


THE EPISTLE TO THE PHILADELPHIANS. 


LONGER. 

Z’. Ei yap kara capKa pe 0¢- 
Ano cy TLVES mAavn ga, aANa TO 
TVevLde Hou ov TAQVGTaL’ mapa yap 
Oeov avro cna’ ode yap mGev 
epyerau Kal TOU onayet, KOL TO 
KpuTTa enéeyxet. “Expavyaca yap 
peraky w wv eAdAouv peyary pwviy 
ouK éj0s 0 Noyes, a\Aa cov" TO 
ETO KOTO) Tpooexere, Kat TO) TpET- 
Burepte, Kal Tots dtakdvots. Ei 
O€ tromreveré Me, OS tpouabovra TOV 
[epto Lov TIVODY, Aéyewv TAUT OL” _ hap- 
Tus jot dx” Ov dédenau, Ort a a0 or0- 
MATOS avOpamou ouK eyvenv. To 
d€ Ivevpo exnougé pot, A€ryov TaD" 
Xwpic € emoKOTOU pndev TOLELTE” THY 
ccpKa Upav OS Vaov Ocou TNPELTE® 
THY evoow AYATATE, TOUS LEPIT LOLS 
pevryere’ Miysntoat yiverGe LavaAov 
Kat TOV GAAN@Y aTOTTOAY, OS KAt KU- 
Tot Tou XpicTou. 


H’. "Ey bev ovv 70, (Lov €Tt0l- 
our, as avBpwmos eis evar KaT- 
OTIC HEVOS" emudéeryeov kat Touro, ort 
ov didoraots /OMNS, Kat Spy Kai 
[Lros, exet i? @eos ou KQTOLKEl. Tacw 
ouv Tos peTavoovory apinory o 0 Ocos, 
eav ovvdpapLocty els evoTnT ao Xoorov, 
Kal cuvedpetay Tov emiokorov. Lu- 
OTEU® TH Xapure Tyoou XpicTov, 6 OTe 
Avoe ah budy mavra obvderHov 
adikias. Tapakarod oy UGS” py- 
dév Kar Ep(Berav mpacoere, aAAa 
KATO Xproropabeiav’ Hkouoe yap 
TIV@Y  AeyovTww, OTt €QV py ev Tots 
apxetors evpw TO evaryyérsov, ov Tl- 
orev Tos de To.ovros eyo Aeyo, 
Ort Hor dpxerd €oTLV ‘Tyaois 0 o Xei- 
OTOS, ov mapaKovear, ™podxAos oAeOpos. 
Auber rudy fot éoriy apxetov 0 oTau- 
pos auToU Kau 6 Odvaros, Kau » ava 
oT ATS QuTou, Kal 7, mort ” mept 
TOUT@V" év oi¢ 9€Aw év TH) TPOTEVX7) 
UMOV SiKouwOyjva. ‘0 amorév 76 
evayyerio, maou omov amLoret’ ov yap 
Tpokpiverat Ta apxera Tov [vecuaros. 
EKAnpov To T pos KEVT pa Aakriverw, 
oKAypov TO Xprore@ amorety, OKAY pov 
70 aberety TO Kyp’Yypa TOY aTOTTOAOY. 


Job, iii, 8, 


| Cor. xi. }. 





er | 


Act. ix.5. et antiquitati spiritus. 


THE KPISTLE TO THE PHILADELPHIIANS., 


LONGER, 


VIL. Si enim secundum carnem 
me voluerunt quidam oberrare : 
sed spiritus meus non oberrat: a 
Deo etenin cum accepi : novit enim 
unde venerit et quo eat, et occulta 
arguet. Clamavi enim voce magna 
inter eos quibus loqguebar; non me- 
um sermonem, sed Dei { proferens : | 
Episcopo intendite, et Presby- 
teris et Diaconis. Hi vero despe- 
xerunt me, tanquam prohibentem di- 
visionem quorundam [fieri.] Have 
[autem | dicenti testis est mihi pro- 
pter quem vinctus sum, quia de ore 
humano hoc non cognovi: sed 
Spiritus mihi praconisavit, di- 
cens; Prater Episcopum ne fe- 
ceritis, Carnem vestram  sicut 
templum Dei servate. Unitatem 
diligite: divisionem fugite. Imi- 
tatores estote Pauli et caterorum 


Apostolorum; quomodo et ipsi 
Christi. 


VILL. Ego quidem quod meum 
fuit feci, ut homo in unitate per- 
fectus : adjiciens etiam hoc, quia ubi 
dissensio mentis et iracundia et 
odium, illic Deus non habitat. Om- 
nibus igitur poenitentibus dimittit 
Deus; si ad unitatem Christi con- 
eurrerint, et [ad] consensum Epi- 
scopi. Credo gratiz Jesu Christi, 
quia solvit a nobis omne vinculum 
injustitie. Rogo autem vos, ut ni- 
hil secundum irritationem agatis ; 
sed secundum Christi dimicationem. 
Audivi enim quosdam dicentes: Si 
non invenero Evangelium in an- 
tiquis, non credam. Talibus au- 
tem ego dico: quia mihi antiquitas 
Jesus Christus est: cui non obedire, 
manifestus [et irremissibilis] interitus 
est. Principatus ejus est crux, et 
mors ipsius, et resurrectio, et fides 


98 


SHORTER, 


VIL. Sienim et secundum ear- 
nem me quidam voluerunt sedu- 
cere; sed spiritus non seducitur, 
a Deo existens. Novitenim unde 
venit, et quo vadit, et occulta re- 
darguit. Clamavi in intermedio 
existens; locutus sum magna 
voce, | Dei voce:| Episcopo atten- 
dite, et Presbyterio, et Diaconis, 
Quidam autem suspicati sunt me, 
ut prascientem divisionem quo- 
rundam, dicere heec: testis autem 
mihi in quo vinctus sum, quia a 
carne humana non cognovi.  Spi- 
ritus autem pradicavit, dicens 
hee; Sine Episcopo nihil faciatis. 
Carnem vestram ut templum Dei 
servate. Unitatem diligite: di- 
visiones fugite. [mitatores estote 
Jesu Christi; ut et ipse Patris 
ipsius. 

VILL. Ego quidem igitur pro- 
prium faciebam, ut homo in uni- 
tatem perfectus. Ubi autem di- 
visio est et ira, Deus non habitat. 
Omnibus igitur penitentibus di- 
mittit Deus; si peeniteant in uni- 
tatem Dei, et concilium Episcopi. 
Credo gratie Jesu Christi, qui 
solvet a vobis omne vinculum. 
Deprecor autem vos, nihil secun- 
dum contentionem facere, sed se- 
cundum Christidisciplinam. Quia 
audivi quosdam dicentes; Quo- 
niam si non in veteribus invenio, 
in Evangelio non credo: et dicente 
me ipsis, Quoniam scriptum est ; 
responderunt mibi, Quoniam pre- 
jacet. Mihi autem principium 
est Jesus Christus ; inapproxima- 
bilia principia crux ipsius et mors, 
et resurrectio ipsius, et fides que 
per ipsum: in quibus volo in ora- 
tione vestra justificari. 


in [omnibus] his: in quibus volo [vos] in orationibus vestris justificari. 
Qui non credit Evangelio, omnibus simul non credit : quia non prajudicatur 


Durum est enim contra stimulum calcitrare: durum 


xxvi. 14. [etiam] Christo non credere; durum [quoque] preedicationem Apostolorum 


spernere. 


Job, iil, 4. 


OY THE BPISTLE TO THE PHILADELPHIANS. 


SHORTER. 

©’. Kado Kai ot iepet¢: kpéio- 
gov Oe 6 dpxsepers, 6 memioreupe- 
vos TA ayia TOV avyiov, Og pdvos 
MEMIOTEVTAL TA KPUTTHX TOU Ocov" 
: es. x , a) \ il 
autos @v Supa tou Llatpos, or 7s 
> / > ‘\ \ ) \ 
ciaépyovTat ABpaau Ka: Ioaak 
> ‘\ x c “ ‘ 

i LaxwB, Kot of moopytar Kat 
of amooTOAOL Kal 7 EKKAnoia. Tlav- 
"EEai- 
, 4 \ > , \ 
peTov O€ TL EXEL TO EVA YyEALOV, THY 


oy 2 ec / 4a 
TH TAUTA Eg EvOTHTA Oeouv. 


, an / c a > A 
mapovciav Tou Kupiou nuwv Inoov 
an ‘ , > la \ \ 
Xpiorov, TO TAaOOS auToOV, [Kai] THY 
Oi yao [ayannrtor | 
ay 4 > Se ce 
mMoopyTat KaTHYyyElAav Eig auUTOY 
‘ \ ? , > , Pr NS 
To 0€ evayyéAuov [amapTITUa eoTiV 
ap0apoias.| Tdavra omov Kar& 
[éoriv,] 6av ev ayann moTEDNTE. 


AvVaCTACLY. 


ee | \ \ \ \ 
I. “Emei0n Kata Thy Teocevyny 
con \ \ \ , A 
vuwv, Kai [Kata] TA OTAayYVAa & 
o 5] an? RS / 
exeTe ev Xpiotw Inoov, annyyeAn 
\ \ 
pot elpnvevely THY EKKANoIaV THY ev 
Avtioyeia THS Suplas* mpémtov éotiv 
oxela TAS Dupias mpémov € 
ig ¢ 3 “g a lal 
ULY, OS EKKAnoIG Oeov, yEeipoTovy- 
A lal 
Tat diaKovov Eig TO TMpEecRevoa 
5] n n / > XN 
exel Ocov mpecPeiav, cig TO ovy- 
nm an > Am \ ‘ 
YAOHVaL aUTOLS ETL TO AUTO ‘yEvo- 
/, ‘\ , 2 oe 
Mévots, Kal OoEaoa TO Ovoua. Ma- 
, 3 la kh 
Kapios ev Incov XpioT@, O¢ KaTaki- 
lal , 
wOnoeTat THS ToLavTNS Diakovias, 
7 ~ , 
Kau vues OokacOncec8e. O€Aovor 
a / 27 \ 
dé vuly ovK cot advvaTov. UTEP 
> / » € ~ c 
OvomaTos OEov, WS Kat al EYOTA 
. , x > 4 c 
ExKAnolon ETeUYpav ETLTKOTIOUS, ab 
‘ 
d€ meecBuTépous Kai OLakovous. 


LONGER. 


©’. KaAot pév of iepets, Kat ot 
Tov Aoryou deakovor’ Kpeioowv dé ) 
apxrepevs, 0 TETIOTEVBEVOS 7 TH ryt 
TOV ayia, og povog TETOTEVT AL 
TO Kpumra Tov cov. Kadai at Aet- 
Toupytkat TOU Ocov duvapues. “Arytos 
dé 0 TlapakAnros, kat aytos 0 Adyos, 0 
Tov Tarps utos, 9 ov o Tlatip ta 
mavra memoinke, Kat TOV oAwv ™povoet’ 
ouTés éoriv ” ™ pos TOV Tlarépa a aryou- 
oa 000s, 9 ” méTpa, 0 pparyuos, 7] “KNels, 0 
TOLpy’, TO Lepetor, ” Sioa TNS yvo- 
Tews, oe 7 78. eionABov ‘ABpadp Kau 
'[oaaK Kaul Taxop, Mooys, Kau 0 
ovuTas TOV mpopntov xopos, Kat ot 
oTvnot TOU Koo HOV ot andoToRot, Kat 
9 vin tov Xpiorov, vrép 1S; pépvys 
Adyw, é&éyee TO oiketov aipa, iva adryy 
éEayopaon. TldvtTa TavTa eis €vd- 
THTH TOU évos Kat povou ay Bevov 
cov. "EE aipetov dé Te exer TO €U- 
aryyeMov, TY Tapouctay TOU ow- 
TIPOS NUGV ‘Tyoob Xpiorou, TO Ta 
Bos, avTHy THY avaoTactV. °A yap 
of TeopyTat KATHY YEAOV, AéyouTes, 
“Eos av €AOn @ amoKerrat, Kat avros 
Tpoodoxia ever, TavTa év T@ Eevay- 
yeAio TemAnporat’ Tlopevbévres pa- 
Ontrevoate wavta ta eOvyn, Bawtilovtes 
avTovs eis TO Ovoua Tod Tlatpos, Kat 
tov You, _Kat TOU Agiov Tlvevparos. 
Tlavta ovr MoU KaAa, 0 VOMOS, ot 
Tpopyrat, ot an dorToNot, TO wav ovva- 
Oporspa TO Je QUTOV TITTEVTAV” povov 
6av ayan@mev aAAHAOUS, 

I. ‘Eei0y) KaTa THY Tpooeuyyy 
MOY, Kal TH omharyxva ad éyeTe 
év XpioT@ Inoou, amnyyern fot 
cipyvevery THY ekKAyotay THY ev 
Avroxela Ths Supias, Tpémov €oTiVv 
vv, Os exkAnotg cov, XELpoTo- 
vo at erioKomoy, eis TO mpeoBevoa 


exe Ocov mpeoBetay, cig TO ovyx wpynOyjvac avrous €mt TO AUTO ‘yevomevors 


Kar dokaoa TO OvoLAa Tod Ocod. 

On THS ToLAavTHS DiaKoviag" 
/ 

cOncec be. 


Makdpiog év XpioT@ Iyood, dg KaTn&i- 
Kat vmets de crovddcarres, év Xpiorg DoEa- 
©éAover Je tylv, ob wacw addvarov, bree dvduaTos Oeov, as 


RiiI4 « ’ , 4 ’ , i ‘ ‘ , 
Kai det ai Eyota EKKAnolau ETeu av ETICKOTOUS ai dé, TeETRUTEPOUS 


‘ , 
Kai OLAKOVOUS. 


- eer on © s, 


Heb. i, 2. 


loh, xiv. 6. 


loh. x. 11 
& 9. 


n.xlix.10. 


‘s 


att. XX vill, 
19. 


7 


THER BPISTLE TO THE PHILADELPHIANS, 


LONGER, 


LX. Boni enim sunt sacerdotes, 
et sermonis ministri: melior au- 
tem est Pontifex, cui credita sunt 
sancta sanctorum; cui soli com- 
missa sunt secreta Dei. Bona 
sunt etiam officia virtutis Dei: bo- 
nus quoque Spiritus Sanctus: [qui 
est super omnia sancta sanctissimus, | 
et verbi [minister, Sed super om- 
nes sanctos sanctissimus est summus 
Pontifex, et Princeps Pontificum ; 
qui est legatus et minister Patris, 
et princeps legionum militie co- 
lestis:] per quem Pater omnia fecit, 
atque omnem providentiam gerit. 
Ipse est via que ducit ad Patrem ; 
ipse petra, maceria, clavis, pastor, 
sacerdotium, Janua [scientie et] 
agnitionis: per quam _ introiit 
Abraham, et Isaac, et Jacob, 
Moyses [quoque,] et omnis chorus 
Prophetarum, et columne mundi 
Apostoli, et sponsa Domini [Ec- 
clesia;] pro qua sanguinem suum 
fudit, ut eam redimeret. Omnia 
[igitur] hac in unitate unius et 
unigeniti veri Dei. Quid autem 
precipuum habet Evangelium ? 
Presentiam adventus Salvatoris 
nostri Jesu Christi, passionem ; 
[sed et] ipsam resurrectionem. 
Que enim Prophete annunciave- 
runt, dicentes; Donec veniat cui re- 
positum est, et ipse erit expectatio 
gentium: hee in Evangelio com- 
pleta sunt, [dicente Domino;] Pergite 
et docete omnes gentes, baptizantes 
eos in nomine Patris, et Filii, et Spiri- 
tus Sancti. 


invicem diligamus. 


LOO 


SHOKTER, 


IX. Bont et sacerdotes, me- 
lius autem Princeps sacerdotum, 
cui credita sunt saneta sancto- 
rum, cui soli credita sunt occulta 
Dei; qui ipse est janua Patris, 
per quam ingrediuntur Abra- 
ham et Isaac et Jacob, et Pro- 
phete, et Apostoli, et Ecclesia. 
Omnia hee in unitatem fide. 
Preecipuum autem aliquid habet 
Wvangelium, presentiam [Salva- 
toris}] Domini nostri Jesu Christi, 
passionem ipsius, et resurrec- 
tionem. Dilecti enim Propheta 
annunciaverunt in 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- 
sericordia quae habetis in Christo 
Jesu, annunciatum est mihi, pa- 
cem habere Ecclesiam que est 
in Antiochia Syria; decens est 
vos, ut Ecclesiam Dei, ordinare 
Diaconum ad intercedendum illic 
Dei intercessionem; in congau- 
dere ipsis in idipsum factis, et 
glorificare nomen. Beatus in 
Jesu Christo, qui dignificabitur 


tali ministratione: et vos glo- 
rificabimini. Volentibus autem 


vobis non est impossibile, pro 
nomine Dei; ut et quedam pro- 
pinque Ecclesiz miserunt Epis- 
copos, quedam autem Presbyte- 
ros et Diaconos. 


Omnia ergo simul bona [sunt]: Lex, Prophete, Apostoli, 
omnis congregatio que per ipsos credidit. 


Solum [autem restat,] ut nos 


X. Quoniam secundum orationem vestram et viscera que habetis 
in Domino Jesu, annunciatum est mihi pacificare Ecclesiam que est 
im Antiochia Syriz: 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 
et semper vicinee Eccle- 
108} Riesbxteros, et Diaconos. 







101 


SHORTER. 
IA’. Ilept 0€ @iAwvos Tov dia- 
, a LAN / > »' 
Kovou amo Kidikias, avdpos menap- 
\ A 
Tupnuévou, 0¢ Kat vuv ev Adyo 
an n 7. 
Ocod trnperet pot, dua “Péw “Aya- 
na 4 A 
Odmod1, avdpt EKAEKTO, OG ato Su- 
, > “ > , 
plas pot akoAoubel, dmoTaéapevos 
a a) an a 
T@ Rig, of Kat papTUpovoIY vl" 
A La GG n~ . 
Kay® TO Oe® evyapicTo vTEpP 
hemo wa >Q/ > \ c ‘ 
Upav, oT E0€EaTVE auTOUS, WS KAI 
¢ ~N ¢ 4 c \ > , 
vpas 6 Kupios. Ol 0€ atipacavtes 
> \ / > Lal a 
autous AuTpwleinoay ev TH Yaprtt 
n al a ? 
tou “Iycov Xpiotov. Aonalerat 
( oO ¢c > 7 al 5 nM ny 
bas 9 ayaTtn TOV adeAPOV THY 
év Towadr dOev Kai ypadw viv 
X 3 , A 
d1a Botippov, meupbévtos apa [Eno] 
- Jeet, WE / 4 / > 
ato Edeciwy Kat Zpupvaiwyv, e¢ 
Adyov Tims. 
a) A 
Kvpros “Inoovs Xpiotos, ei¢ ov €A- 


/ A nN if > , 
miCovolv capki, Puy7, TITEL, aya- 


+ id > A c 
Tipyoe: autous o 


% + Wel > Lal 
mn, opovoig. “Eppwabe ev XpicTt@ 


"Inood, 77) KoLvy EATON NUOY. 


SHORTER. 
XMYPNAIOIS. 
Tyvartios, 6 Kat Oeoddpos, EKKAY- 
, © nm Ul \ \ a > 
gig Ocov Matpos Kat Tov yya- 

/ > a“ a“ > 
aypevou Incoov Xpictov, yAen- 
Mévn EV MAVTE YAPLTMATI, TETAN- 
pwmevy ev micTer Kat aya, 
GVUOTEPHTW OVTN TAVTOS Yapt- 
TUATOS, eompeMETTATY Kat AYI0- 
poépw, TH oven ev Spvevy THs 
‘Aglas, EV ALOR TMVEDPLATE Kat 

Adryw Ocov mAcioTa yalperv. 


THE EPISTLE TO THE SMYRNEANS. 


LONGER. 
IA’. [lept 0€ ®iAwvos Tov da- 
, > ‘ > ‘\ , 
Kovou, avOpos amo KiAikias penap- 
ral in 
TUPHEVOU, OG Kat voV ev Ady UTY- 
an v4 , 
peTel pot, Ea Tato cat Ayabdnodt, 
> ie na aA eS / 
avopt EKAEKTO, OG ATO Lupias por 
dkoAovbel, atorakdpevor TH Bio, 
la n ‘ ” 
Ot Kat LApTUPOEIY UMIV? KAYO TO 
rn na A \ 
Oc cdyapioTS repi YuaV, UTEP ay 
b /, > , 4 ‘ 
edéEacbe autovs' mpoodégerar Kat 
c as c 7 ¢ ey! , 
juas 6 Ktpos. Ode atiudoavres 
\ an 
avTous, AvTpwOElnoay ev TH yaprTt 
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tov OavaTov Tov apapTwAov, aAAG THV 
> 4 € “ c Fo 4 
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my TOV adEAPOV TOV ev Tpwadr 
4 ‘ , SAS a b s 
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ld \ 
meupbévTos dua ano Edeciov Kat 
Spupvaiwy, eis Adyov Tipys ovs 
aperrerac 6 Kipios Incovs Xpioros, 
5 th > / X n ” 
cig Ov EATICovot capKt, Yruyy, mrev- 
4 v7 
pari, TITEL, aya, OMovoiq. "Ep- 
c c , > “~ QG 
pwole ev Kupio Incou Xpiot@, TH 
Kolv7] EATOL NUOV, év Ayico Uvevtpate. 


“A 
MeTavoltay., 


LONGER. 
TOY AYTOY ENMIZTOAH 
{IPOS SZMYPNAIOY2. 


Lyvarios, 6 Kau Oeopopos, exKAn- 
via Ocov Tlarpos tnpiorov, KQL 
TOU nryacrn4evou vow avrou ‘Tyoov 
XproTov, HrAenuevyn ev mov xo- 
piopars, TeMAnPwperT év 1- 
OTE! kat ayann, avurTepnTta oven 
TOV TOS Xapioparos, Seonpene- 
OTATY KOE ayopopa, TH oven év 
Smopvy TIS ‘Acias, €v Gap 
MVEULATE Kat Adya Ocov mAci- 
OTH Yaipenr. 








a? ae 





THE BPISTLE TO THE 


LONGER, 
XL De Philone vero Diacono, 
viro religioso a Cilicia, qui nunc 
mihi in verbo Dei ministrat, una 
cum Gaio et Agathopo, viro electo, 
qui a Syria me sequitur; [testifi- 
cor] vobis: quia renunciaverunt 
seculo, et martyrium perpetrare 
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 
non vult mortem peccatoris, sed pa- 
nitentiam. Salutat vos dilectio fra- 
trum qui sunt in Troia: unde 
scribo vobis per Burgum, qui mis- 
sus est simul ab Ephesiis et 
Smyrnezis, ad verbum honoris: 
quos redimet Dominus Jesus Chri- 
stus, in quem sperant carne [et] 
anima, spiritu [et] fide, dilectione 
fet] concordia. Incolumes estote 
in Domino Jesu Christo, communi 
spe nostra, in Spiritu Sancto. 


SMYRNEANS. 102 


SHORTER. 
XI. De Philone autem Diaco- 


no a Cilicia, viro testimonium 
habente, qui et nune in verbo 


Dei Reo 


Agathopode, viro electo, qui a 


ministrat mihi cum 


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 quiin Troade : 
unde et scribo vobis per Burrum, 
missum mecum ab Ephesiis et 
Smyrnais in verbum honoris. 
Honoret ipsos Dominus Jesus 
Christus, in quem sperent carne, 
anima, [spiritu,] fide, charitate, 
Valete Christo 


Jesu, communi spe nostra. 


concordia. in 


$$ >$_ 


THE EPISTLE TO THE SMYRNEANS. 


LONGER. 


EJUSDEM EPISTOLA AD 
SMYRNENSES. 


ex Troja. 


Ignatius, qui et Theophorus, Ec- 
clesiz Dei Patris altissimi, et di- 
lectissimi filii ejus Jesu Christi, 
misericordiam consecute, [et] 
gratia replete, in fide et di- 
lectione fundate, et totius gra- 
tie Deo decentissime, sancti- 
ficatee, que est in Smyrna, im- 
maculatee spiritu et verbo Dei; 
plurimam salutem. 


SHORTER. 
AD SMYRN AOS. 
Ignatius, qui et Theophorus, Ec- 
clesiz Dei Patris et dilecti 
Jesu Christi, habenti propitia- 
tionem in omni charismate, im- 
pletae in fide et charitate, inde- 
ficienti existenti omni charis- 
mate, Deo decentissime et 
sanctifere, existenti in Smyrna 
Asie; in incoinguinato spiritu 
et verbo Dei plurimum gau- 

dere. 


103 THE EPISTLE TO 


SHORTER. 
‘ > la \ \ 
A’. Aokdlwv “Inycotv Xptotov Tov 
\ \ ¢ ig ~ / ‘ 
Oceov, Tov ovTws vas TodicavTa 
». la 
évonoa yap vas KaTNpTIOMEVOUS 
> 2 , , v4 
ev AKWHTW TioTEl, WoTEP KAaOnAW- 
, > nr lal nr , 
fevous €v TW OTAVEW Tov Kupiov 
> na a , ‘ / 
Incou Xpiotov, TapKI TE KL TVEU- 
+ £ , 3 > , 3 
MQTI, KL NOPATMEVOUS EV ayaTN EV 
TQ aipat: Xpiotov, temAnpopopy- 
»" , a > 
pévous eis Tov Kupiov nua@v, aAy- 
~ ‘\ \ 
Os ovTa éx yévous AaBid Kara 
la \ , ‘ 
o&pKa, viov Ocov [Kata FéAnua Kat 
an , ral 
dvvapuv cor, yeyevnuevov adnbas | 
9 / , Tag 
€x mapbévov, BeBanticuévov wo 
‘Lwkvvou, va TAnpwOy TAaCH OiKaL0- 
¢ Lal “~ \ 
ovvy um avTov, aAnOas em Tov- 
\ 4 , 
tiov WiA&tov Kat ‘Hpadov tetpap- 
, fe. ¢ la) b) 
you KabyAwpevoy vmEep nuov eV 
capki. Ad ov [Kaprov] yuets amo 
a , > “A r¢ 
tou Yeonakapiotov avTouv mtadous, 
¢~ A , b) \ 2A \ 
(va aon oLaTNHMoY Eis TOUS Aidvag Ora 
~ \ c , 
TS avacTagEws, cig TOUS ayious 
‘ \ > lal 4 9. 229 , 
KQi TITTOUS AUTON, E:TE Ev Lovdaiois, 
4 > 54 > ee , n 
ElTE €v EOVEOIY, EV EVE OHMATL TIS 
> , > aw 
EKKANOIaS QUTOV. 
a 4 ») 
B’. Tavra yap mavta emabev Ou 
c ~ “s “~ nan 
nuas [iva cwOGpuev.| Kar adndas 
54 € S41 od an Sys 
erabev, wo kat aAnOOs avéotynoev 
e \ > 4 A , 
EQUTOV’ OVY WOTEP AMITTOL TIVES 
\ nan A 
Aéyouoty TO doKkely avTov wemovOé- 
> ‘ . nw » ‘ 
vat, [auTot TO doKelvy ovTes’ Kat 
lal “ / 
Kab@s ppovovow Kai cupRyoeT OL 
al > \ 
AUTOS, OUTIY ATWUATOIS Kat DaLjLo- 


ViKOLS. | 


THE SMYRNEANS, 


LONGER. 


A. Aoka lw Tov @eov Kat Ilarépa 
Tov Kupiov pov ‘Tygou Xpiorov, TOV 
bu" avrou oUTws _vmas copicavra: 

evoyoa yep buas KATNPTIOMEVOUS 
ev aKIVITO TOTEL, WOTEP Kabnrw- 
pévous év TO TTaVee TOU Kupiov 
*Inoov X pro Tob, TAPKE TE Kaul mvev- 
batt, Kat édpacmévous év arya- 
™ €v TO alate Tov Xpiorou" we- 
mAnpospopnu.cvous, ws aAdnbas, eis 
TOV Kupiov pov, "Iyoovv Xprorov, Tov 
TOU Ocov viov, TOV TPwToToKoy Tans 
kricews, TOV cov Aoryor, TOV povoyer? 
viov" evra. dé EK yevous AaPid kata 
TAKA, EK Mapias THs smapbévou, Be- 
Banticpéevoy t vm ‘Tedvvoy, i (van mAy- 
pwby Trace Sikaroouvy om auTou" 
ToAiTevoapevoy Oolws avev dpaprias, 
Kat Tl Tovtiov TAdtov, kai ‘A po- 
dou Tod _TeTpdpxov, KaOnrwpevov 
ump 7) KV év capKt adnbac ad ov 
kat HILELS omer, ATO TOU SeopaKa- 
ploTou QUTOU m&Bous, 1 (Va aon ovc- 
onHov eg TOUS aiavas, dict THS ava 
oTarews, ei Tous arytous Kau m- 
TTOUS QUuTOU, cite ev "Toudators, etre 
év €Oveciv, év évi TOMATL THS EK- 
KAnoias aUTOU. 


B. Tauro yap TAVT OE émade ov 
Mas” kat adn bas enade, Kat ov do- 
KYOELy OS Kal ah bas avéory’ GAN’ 
ovy QoTEp TIVES TOV AM OTWV, Emal- 
TXUVO[EVOL THY. TOU avOpamov maou, 
Kal TOY oTaUpOr, at avTov Tov Oava- 
Tov, Aéyougty, ort SoKyaet, Kai ovK 
arnBeia aveiAncpe TO €K Tis mapbévov 
Coma, Kat TO doxelv métovOev" éz- 
AaOouevor Tov eitovTos, O Novos oapé 
éyévero" Kal, Atoare TOV vaov Touro, 
Kat ova TPLOV nmepeov eyepe@ avrov" Kat, 


"Bay tYrobe ano THs 78, TavTas éA- 


KUT T pos €MAUTOV. 
év wapKt @Kgoe” ‘H codia yap éavTy 
@Kodounoer otKov. ‘0 Aoyos TOV €au- 
TOU vaov, AvOévTa wre TOV Xptoro- 
Mayor ‘lovdaiwr, avéoryce 77 TptTH 
MEP te ‘O Adyos, WYrobeions avTou TIS 
TapKos, Kara Tov ev ™m Epi NaAkoiy 
our, mavras eiAkvoe mpos éavTor eis 
CwTHPLAY aiwrvior. 


Ovxotv o Adyos 


a a ae 


Li, 15. 
mei. 3. 


vit, iii, 15, 





loh. i. 14. 
oh. ii. 19. 


h. xii. 32. 
> ie ix. 1. 


m. xxi. 9. 
Th. iii. 14. 


THE EPISTLE TO THE SMYRNEANS, 


LONGER, 


I. Glorifico Deum, et Patrem 
Domini nostri Jesu Christi; qui 
per seipsum vos tantum illamina- 
vit. Agnovi enim vos perfectos 
[esse] in fide immobili; tanquam 
clavis affixos cruci Domini Jesu 
Christi, carne et spiritu: et con- 
firmatos in charitate in sanguine 
Christi: et vere ad plenum in- 
structos in Domino nostro Jesu 
Christo, filio Dei, primogenito totius 
nature ; Deo Verbo, unigenito Filio; 
qui est ex genere David secundum 
carnem, [et] ex Maria virgine: 
baptizatus a Johanne, ut adimple- 
returin eo omnis justitia, Qui con- 
versatus sancte sine peccato, sub Pon- 
tio Pilato, et Herode Tetrarcha, 
vere clavis confixus est pro nobis in 
carne. A quo et nos sumus, a divina 
et beataejus passione ; ut tollat se- 
cum sibi conjunctos in secula per re- 
surrectionem, ad sanctos et fideles 
suos, sive ad Judeos sive ad Gen- 
tes, in unum corpus Ecclesia sue. 

If. Heec enim omnia passus est 
pro nobis. Et vere passus est; 
non putative, sed vere; sicuti et 
resurrexit. Sed non sicut qui- 
dam infidelium, erubescentes plas- 
mationem hominis, et crucem, et ip- 
sam. mortem, dicunt; quasi putative 
et non vere suscepit corpus ex vir- 
gine, et putative passus est: im- 
memores illius qui dixit; Verbum 
caro factum est, [et habitavit in nobis. | 
Et [iterum ;] Solvite templum hoc, et 
ego in triduo resuscitabo illud. Et 
[in alio loco;] Cum exaltatus fuero 
a terra, omnia traham ad meipsum. 
Ergo Verbum in carne habitavit. 
Sapientia enim edificavit sibi do- 
mum. Verbum [ergo] templum sui- 
ipsius, ab adversariis resolutum, re- 
suscitavit tertia die. Verbum [utique] 
exaltata carne sua, velut illo eneo 
serpente in eremo, omnes attraxit ad 
se ad salutem xternam. 


LO+ 


SHORTER, 
I. Glorifico Jesum Christum 
Deum, qui vos sapientes fecit. 
Intellexi enim vos perfectos in 
fide ; 


clavifixos in cruce Domini | nos- 


immobili quemadmodum 
tri] Jesu Christi, et carne et spi- 
ritu; et firmatos in charitate in 
sanguine Christi; certificatos in 
Dominum nostrum { Jesum Chri- 
stum, | vere existentem de genere 
David secundum carnem, filium 
Dei secundum voluntatem et po- 
tentiam Dei, genitum vere ex 
Virgine, baptizatum a Johanne, 
ut impleatur omnis justitia ab 
ipso; vere sub Pontio Pilato et 
Herode Tetrarcha clavifixum pro 
nobis in carne; a cujus fructu 
nos, a divine beatissima ipsius 
passione; ut levet signum in se- 
cula, per resurrectionem, in sanc- 
tos et fideles ipsius, et in Judzis 
et in Gentibus, in uno corpore 
Ecclesiz ipsius. 


If. 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 


dzemoniacis. 


Mat. iit. 15, 


105 


SHORTER. 
‘ \ / 
TD’. “Eyo yao Kot peta THY ava- 
A ic ‘ 
oTaciv év GapKi GaUTOV oda, Kat 
v. + yo ‘\ \ 
TiTTEVO) OVTA. Kai oTE TPOS TOUS 
> + > ai 4 
mept Ilétpov nAGev, edn autos’ Aa- 
No 
Bere, Wnradyoaré pe, Kar tere, 
ied > > ie , by 7 
OTL OUK Elf DOLOVvIOY ATWMMaTOV. 
\ an oS b' b) , 
Kat ev0vs [adtod mpavto, kat] em- 
A ‘ > 
orevoay, | KpatnbevTes TH TAKE aU- 
nw an A wn 
Tou Kal T@ Tvevpatt.| Ara Touro 
/, 4 J 
kat Savatov Kateppovycay, [nupe- 
\ \ 
Onoav dé tnép S&varov.] Mera de 
\ re , ? n 
THY avacTacivy cuvEpayey AUTOLS 
N / 
Kat ouvemiev [¢ TAPKIKOS, KAITED 


lal a i 
MVEVMATIKAS HYWLEVOS TH Tarot. | 


a A n n 
A’. Tavra 0€ Tapavd buy, aya- 
‘ CAS ie ag Ne a) 4 I 
MNTOl, CLOG OTL KAL UMELS OUTWS EY E- 
A nt \ la 
Te. LlpopvAdcow 0€ vuas ato TOV 
an , v4 > 
Syptwy TOV avOpwropLoppwv, ovg ov 
an las \ UA 
povov det buas myn Tapadéyer Ba, 
2 > \ 
GAN, [ei Suvatov éort, | unde TUvav- 
eo , \ 4 ¢ \ 
Tav’ povov de meocevyerOat UTEP 


an , vg 
AUTOV, CAV TUS LETAVONTWOLY, [ OTED | 


\o 5) 
dvcKoAov. Tovtou de exer EEouotav 
tr | la ‘ N b) ‘\ ~ 
Incovs Xpiotos, TO aAnOiwvov nuov 
’ \ \ an n b) , 
Cyv.| Et yap 70 doKety TauTa Empay- 
On ind ToD Kuplov nav, Kaya TO 
n Und TOU Kuplou nUav, Kayo TO 
FN \ ‘ ¢c \ 
Soxeiv Oédemau. Ti dé Kat EauTov 
f las \ 
exdoTov dédwka TO JavaT@, TOS 
an A XN / 
TUP, TOS MAaYOLPAY, TPOS BypLa ; 
? be la 
AAN [evyryvs paxaipas, eyyus Ocou" 
\ nan 

peTaky Inpiwy, weTaED Oeov" provov 
~ 4 ye he , 9 mn - al > ‘\ 
év T@ dvopatt Inoou] Xpiotov ei TO 
oupnabelv avTa, TavTa vTOMeva, 
QUTOU Me EvOuvvapovvTos [TOU TeE- 


Aeiou avOpamov yevopévov. | 


THE EPISTLE TO THE SMYRNEANS. 


LONGER. 

I’. "Eya dé otk év 7O yevrvacbae 
KaL oravpovabae yveoke avTov ev oo 
part syeryoveva povor, ahaa Kat peTo 
THY AVATT ALY ev TapKi aurov oda, 
KOg MoTEve ovTa. Kar OTE M06 
TOUS TEP Ilérpov nrGev, Edy auTous® 
Ad Bere, Wydagnoaré He, Katt LOETE, 
OTL _ouK ep daumoviov aT@parov’ 
Teva yap oapKa Ka ooTea ouK EXEL, 
Kabes Ene Oewpette ¢ exovra’ Kai TO Ow- 
Ba Aéyer’ Dépe TOY dat vAov cov ode 
ets Tov TUT OY TOV ov, Kal pépe TV 
xetpa cou, Kal Bare eis THY Tevpay prov" 
Kot evdvs emloTevoay, @S AUTOS ety 
o Xpioros. Arto Kal Owpas pyow aur eo 
‘O Kriptos pov, kai 0 @eds pov. Ata yap 
TOUTO Kos Savarou KaTreppovyt av" 
peKpov yap evmety, vBpewy Kat TAnYyov. 
Ov pay de, adha KaL pea TO emderEae 
€QUTOV avrots, ort ahyOos GAA’ ov TH 
doxety € eqynyeprac Kat jouveparyey av- 
TOLS, Kal ouveTter, a axes npepov oAwr 
TeToapaKovTa’ Kal ovT@ Od TH TapKi, 
Brerovtoy avTor, avenn poy, Tos TOV 
amoorethavra avror, ovv avrn TaNw 
EpXouevos pera dokns Kal _durdpeos. 
Paci yap Ta oyta, Otros 0 "Iygots, 0 
avarypbets ap’ Umov ets TOV ovpavor, 
ovTes eAevoerat, ov TPO OV edeacaobe 
avroy Topevopevov els TOY  ovpavor. Et 
dé dvev TOMATOS pacty epxeo bat én 
ouvTeheta TOU ai@vos, TOS avrov Kat 
oyrovrat ot ExKevTITAVTES, kat emeyvov- 
TES Koyrovrat ep’ EQUTOLS 3 aooparoy 
yap ovTE ELd0S, OV'TE xapaxrip eo, i 
TMH ILG Cwou poppy eyovtos, dia TO 
atAovy TIS pioews. 


A’. Tatra dé Torpauve Det, arya 
MNTOL, ELOWS OTL KOI Dyers ovTas eye- 
Te. LpopvAdcow dé buas aro Tov 
Siypiov TOV avOpwmopoppar, & ov 
[LOvov amoorpeperbat xem, & aAAa Kat 
periyery HOvov dé mporevxer Ge t UTEP 
QUTOV, EaVv TUS peTavonowory. Ei 
yap TO SoKetv év oapare yéyovev 0 
Kupuos, Kat TO SoKetv eorarpoby, Kayo 
TO Soxetv bédepau, Ti de kat emau- 


Tov EkdoTov dédwKa TO Savare, Tos mUP, TOS pax apa, TOS Snpia; 
"AAA ou TO doxetr, dana TO OvTe TAVTO Omopévn Ova Xpirrov, els TO OUMTA- 


ety avTa, avTov pe évdvvapovvTos" 


ov yap pot TocovToY GOévos. 





ue. xxiv.d9, 


loh, xx. 27, 


oh, xx. 28, 


ac. xii, 10, 
Apoe. i. 7. 





THE BKPISTLE TO THE SMYRNEANS. 


LONGER. 


Il. Ego autem non solum natum 
eum et crucifixum in corpore faetum 
scio; sed etiam post resurrectio- 
nem in carne eum novi, et credo 
esse. Et quando ad eos qui cum 
Petro erant venit, ait illis; Pal- 
pate me, et videte, quia nor sum 
damonium incorporeum. Spiritus 
enim ecarnem et ossa non habet, sieut 
me videtis habere. Et Thome dicit : 
Injice digitum tuum in fixuram cla- 
vorum, et affer manum tuam, et mitte 
in latus meum ; [et noli esse incredu- 
lus, sed fidelis.] Et statim credide- 
runt, quia ipse erat Christus. Pro- 
pter quod et Thomas ait illi, Deus 
meus, et Dominus meus. Propte- 
rea ergo mortem contempseruut: 
parum dicentes esse, 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 
carne ad eum qui miserat illum: in 
qua et iterum venturus est cum glo- 
ria [et] virtute: secundum quod dic- 
tum est [ab Angelis ad Apostolos :] 
Hic Jesus, qui assumptus est a vobis 
in coelum, sic veniet, quemadmodum 
vidistis eum ascendentem in ccelum. 
Si ergo sine corpore dicunt eum ven- 
turum esse in consummatione secull : 
quomodo visuri sunt eum illi, qui 
compunxerunt in eum; et cogno- 
scentes, plangent inter se? Nam in- 


106 


SHORTER, 

Ill, Ego enim et post resurrec- 
tionem in carne ipsum vidi, et 
credo existentem, Et quando ad 
eos qui circa Petrum venit, ait 
ipsis: Apprehendite, palpate me, 
et videte, quoniam non sum dae- 
monium incorporeum. Et con- 
festim ipsum tetigerunt, et credi- 
derunt, convicti carne ipsius et 
spiritu. Propter hoc et mortem 
contempserunt ; inventi autem 
sunt super mortem, Post resur- 
rectionem autem comedit cum eis 
et bibit, ut carnalis ; quamvis spi- 
ritualiter unitus Patri. 

LV. Hee autem monefacio vo- 
bis, dilecti, sciens quoniam et vos 
sic habetis. 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 peeniteant, quod 
difficile. Hujus autem habet po- 
testatem Jesus Christus, verum 
nostrum vivere. Si autem secun- 
dum videri hee operata sunt a 
Domino nostro: et ego secundum 
videriligor. Quid autem et meip- 
sum traditum dedi morti, ad ig- 
nem, ad gladium, ad bestias ? Sed 
prope gladium, prope Deum: in- 
ter medium bestiarum, inter me- 
dium Dei. Solum in nomine Je- 
su Christi, ad compati ipsi, omnia 
sustinebo: ipso me fortificante, 
qui perfectus homo factus est. 


corporalium neque species, neque figura, sed neque effigies quidem aliqua 
animalis forme haberi [poterit, in qua fixura clavorum vel lancee foramen 
appareat,] propter simplicitatem nature. 

IV. Hee autem moneo vos, charissimi, sciens quia vos sic habetis. 
Praeecustodio autem vos a bestiis hominum figuras habentibus: quas 


non solum devitare, sed etiam fugere vos oportet. 


illis; ut forte pceniteant. 


Tantum orate pro 


Si enim putative in corpore fuit Domi- 


nus, et putative crucifixus est: [ergo] et putative ego vinctus sum. Quare 
autem et meipsum tradidi ad mortem, ad ignem, ad gladium, ad 


bestias ? 


Sed non putative, sed vere omnia sustineo propter Christum, 


ad compatiendum ei; ipso me confortante: quia non est mihi tanta 


virtus. 


107 


SHORTER. 


E”. “Ov tives aryvoourTeEs d.pvouv- 
TOL, [maAAov de npvnOnoray um av- 
TOU, | ovres TvVvyyopo! TOU Savarou 
adAov 7 TIS adn Betas’ ous OUK 
ETELT OY OL Toognt eta, ovde O vemos 
Macéws, aA ovd€ _ EXPE vuv TO 
evayyeduov, ovoe Ta nMETEpA TOV 
Kar avd pat MAAN Lar a. Kai yap 
mept NLQV TO AUTO ppovovory. Té 
yap [ye] aperet Tis, Ei EMe emrouvel, 
Tov 0€ Kvprov pou Pracpypet, py 
OpLoAoryaov awToV TapKopopov; ‘0 
de TOUTO ro) Ayer, TEAELWS AUTOV 
AMI PVIT Aly av veKpopopos. Ta de 
Ovopara QUTOV, OVTa AMICTA, OUK 
edoké jeoe eyyedypau’ [ara] pnde 
yévoiTo jo aUTwY pvnpovevelv, [e- 
ous ou peTavonrwoty [ cfg TO maBOs, 
6 €OTIV NOV avacTacts. | 


S. Myderc mhavac Oo. [Kat Ta 
eTroUpavia, Kou 9 O0&a TOY ayyé- 
Aer, | Kal oi apxovTes [oparot TE 
Kat c&opa.Tor, | Eav ye MIT EVTWOWV 
Eig TO Olja Xpicrou, [Kaxetvors Kpt- 
ais €otiv.]| “O Xopav xeperte. 
Tomo. pndéva puoiourer TO yap 
OAOV €OTL TIOTIC Kat ayann, [av 
ovdev TPOKEKPITAL. | Karapabere 
d€ TOUS eTepodogouvTas [ets Ty xa 
piv Inoou] XpioTou [ayy eis WAS cA- 
Govoay ,] Tas € EVAVTIOL eiotv [77 yyo- 
uy TOU Oeov. Tlepi] aryamns ou pe- 
Aet avTots, ov mept X7OAS, ou Tept 
dpdavov, ov Tmept IM Bopevov, ov 
Tept dedepevou Li AeAupévov, ov 
mept TELVOVTOS 7 drpartos. Ev- 
Xaprorias Kau mpocevyijs cmexov- 
Ta, Ou TO Hy opmonoryely THY evya- 
proriay odpKa elvae TOU 2a77p0¢ 
7) Ov ‘Ingou Xpiorou, TV UmEp TOV 
CpapTLeay LOV madoucay, yy TH 
xenororyt: o Larne nyerpev.| 


4 
Tat KpepavTat. 


THE EPISTLE TO THE SMYRNEANS. 


LONGER. 

E’. “Ov tives aryvoouvres nevijooav- 
TO, kat guvnyopoust TO Wevder HOA- 
Aov » TH aN Big’ ods ouK émeio av 
a MpopyTerat, ouk.G vopos 0 Mo- 
gEws, GAN ovde HEX PL vov 0 eu- 
aryyeMor, aAr’ ovde TA nueTEpa TOV 
KAT avopa THO Mara. Kai yap 
MEPL NOV TO AUTO ppovouct. Ti yap 
> na > > — n \ \ 
a@perel, ef Eue Ematvel Tis, Tov dE 

an \ 
Kupiov pou BAacdnpet, uy opoAo- 

n SLiA 4 s c \ 
yOv avTov capKkopdpov Ocdv ; “O dé 

an \ 
TouTO py Aéywv, TeAElws avTOY 

7 , >) / \ ‘ 
anypvyTal, wv veKpopopos. Ta dé 
ovdpara QUTOY, OVTa AMoTA, vor 
ouK edoke rot eyypayvau" pyde ryé- 
VOTO [Me auT@y pvynpovevery, mex pts 
ou HETRNORT OT 


5’. Mydeis tAavaTOw. “Edy py 
mioTevon Xpiotov “Incovv év capki 
TeToATevo Oat, Kal OMOAOY HON TOY OTAV- 
pov avTov, Kat TO TAOS, Kal TO aia 0 
é€éyeev Umép TIS TOU KOT MOU OwTNpias, ov 
THs Cons aiwviov Tevéerat, kav Bactrevs 
i, KAV LEpErs, KEY dpyov, Kav LOLoTys, 
KV deomorns 7} dovAos, Ka avip Fy yuvn. 
‘O ywpav ywpeiTa, 6 aKover axov- 
eto. Toros, kat a€iopa, kat TAovTOs, 
pndéva puciovTw ado&ia, Kai revia, 
pndéva TaTewovTe: TO yap GAoV EoTI, 
TMiOTIS 1 cts Ocov, Kat 4 eis Xproror 
éAtis, 9 TOV TpoTdoKwpEevor ayalor 
amoXavors, AYANY TE Tept Tov Ocov Kat 
TO omodvaov’ “Ayamyjoes yap Kiprov 
Tov @cov cov €& oAys THs Kapdias cov, 
Kal Tov TANCLOY GOV ws GeavTOY" Kai o 
Kfpios hyoiv, AvTy eotiv 9 atwveos Con, 
TO ywoeoKkew Tov povov adnOivor Ocor, 
Kal ov améorenev Inoovy Xpiorov" Kai, 


a 7” > 
EvtoAjy Kay Oidepe vty, va aya- 


QG 4 an A 
mate adAjAous’ év Tatras Tats dvolv 


e] rn o c oa ‘\ c “ 
EvToAats, OAoS O VOMOS, Kat OL TpOddy- 


Karauddete otv tovs étepodokovvTas, TMs vopobeTov- 


/ > ‘ 4 -” a. lal oy » >»? 
ow ayvwortov etvac tov Ilarépa rou Xptotou" was amiotov éyOpay pet ar- 


AyjAwv eyouot. 


> / > nv > , la 4 > a“ “ 
Ayamns autos ov méAel, Tey mpocdokwpéevov adoyouvet, Ta 


, c e A / x > ~ val ‘al \ 

TAPOvTa ws EOTWTA Aoyiforrat, Tas evToAas Tapopwot, KIPAV Kai oppavoy 
6 4 4 / a“ 

TEPLOpwot, SA: Bopuevov dcaTTVoVvet, dcdepévov yeA@ot. 








THE BPISTLE TO THE SMYRNEANS, 


LONGER, 

V. Quem | profecto}] quidam ig- 
norantes, hegaverunt; et consen- 
tiunt magis mendacio quam veri- 
tati, Quos non persuaserunt Pro- 
phete, neque Lex Moysi; sed nee 
nune usque Evangelium, nec nos- 
tree speciales passiones. Nam et 
de nobis hoc ipsum sentiunt. Quid 
enim | me] juvat, si me quis lauda- 
verit, Dominum autem meum 
blasphemaverit; si non eum con- 
fessus fuerit incarnatum [esse] 
Deum? Hoe autem qui non dix- 
erit, perfecte eum negat, sicut 
mortuum bajulans. Nomina vero 
eorum infidelia non est mihi nune 
visum scribere: sed neque con- 
tingat mihi ut mentionem eorum 
faciam, donec peeniteant. 

VI. Nemo seipsum seducat. Si 
enim non crediderit Jesum Chris- 
tum in carne fuisse conversatum ; et 
contfessus fuerit crucem ejus, et pas- 
sionem, et sanguinem quem effudit 
pro mundi salute; vitam eternam 
non consequetur; sive rex fuerit 
sive sacerdos, seu princeps seu pri- 
vatus, seu dominus sive servus, seu 
vir sive mulier. Qui capit, capiat: 
[et] quiaudit, audiat. Locus [ergo,] 
et dignitas, atque divitie neminem 
inflent : ignobilitas, et paupertas nul- 
lum humiliet: sed cum his omni- 
bus fides sit in Deum et in Chris- 
tum, [et] spes fruitionis futurorum 
bonorum, cum dilectione que est 
circa Deum et circa proximum. Di- 
liges enim Dominum Deum tuum ex 
toto corde tuo; et proximum tuum 
sicut teipsum. [Sed] et Dominus di- 
cit: Hee est vita eterna, ut cognos- 
cant [te] solum verum Deum, et quem 
misisti Jesum Christum. Et [illud 
Johannis:] Mandatum novum do 


108 


SHORTER, 

V. Quem quidam ignorantes, 
abnegant; magis autem abnegati 
sunt ab ipso; existentes concio- 
natores mortis magis, quam veri- 
tatis: quos non persuaserunt Pro- 
phetiw, neque lex Moysi; sed ne- 
que usque nunc Evangelium, ne- 
que nostra eorum qui secundum 
virum passiones., Etenim de nobis 
idem sapiunt. Quid enim juvat 
me quis, si me laudat; Dominum 
autem meum blasphemat, non 
confitens ipsum carniferum? Qui 
autem hoc non dicit, ipsum per- 
fecte abnegavit,existens mortifer. 
Nomina autem ipsorumi, existentia 
infidelia, non visum est mihi in- 
scribere: sed neque fiat mihi ip- 
sorum recordari, usque quo poeni- 
teant in passionem, que est nostra 
resurrectio. 

VI. Nullus erret. Et super- 
coelestia, et gloria Angelorum, et 
Principes visibiles et invisibiles, si 
non credant in sanguinem Christi, 
et illis judicium est. Qui capit, 
capiat: qualiter nullus infletur: 
totum enim est fides et charitas: 
quibus nihil preepositum est. Con- 
siderate autem aliter opinantes in 
gratiam Jesu Christi, eam que in 
nos venit; qualiter contrarii sunt 
sententie Dei. De charitate non 
est cura ipsis, non de vidua, non 
de orphano, non de tribulato, non 
de ligato vel soluto, non de esu- 
riente vel sitiente. Ab Eucha- 
ristia et oratione recedunt; pro- 
pter non confiteri Eucharistiam 
carnem esse Salvatoris nostri Jesu 
Christi pro peccatis nostris pas- 
sam, quam benignitate Pater re- 
suscitavit. 


. Vobis, ut diligatis invicem. In his [enim] duobus mandatis tota lex pendet, et 
Prophete. Discite ergo eos qui * taliter docent, quaomodo legem ponunt, 
incognitum esse Patrem Christi [predicantes ;] quomodo [etiam] infidelem 
inimicitiam cum invicem habent. Dilectionem [enim] futurorum negligunt, 
presentia [dissimulant, que ventura sunt] tanquam presentia esse putant, [et 
tanquam somnium et phantasiam existimant:] mandata contemnunt, viduam 
et orphanum despiciunt, tribulatum respuunt, vinctum derident. 


Matt.xix. 12. 


* f. aliter. 


109 THE EPISTLE TO 


SRORTER. 
Z’. [Ot ovv avriAéyovtes TH Ow- 
A nA wn “A > , 
peg Tov Ocov sulyrouvtes atoOvn- 
/ \ > an > 
oKovol. LSuvédepev de avtots aya- 
an 7 » Tet A / 
may, iva kot avactw@civ.| Tpemov 
> 3 la , 
ouv eT anéyerBa TOY TOLOUTWY, 
A 4 9 3 , \ > “ 

Kal pYTE KAT lav TEpt AVTOV Aa- 
“ n A n 
Aely, pte Koy Teocéxerv de Tots 
/ \ n 
Todos, [e€aipétws] de TO Ev- 

, 5) Oy N , Coes 
ayyeNio, [év @ 70 maB05 Hptv de- 
A / 

DjAwTaL, Kal 7 avaTTaDIS TETE- 
Aeiwrat. | 
\ \ 
H’. Tovs d€ pepicpovs pevryere, 
\ “n n 
as apynv KakOv. Tavres T@ em- 
oKoT® akoAovbelTe, as Iycovs Xpi- 
‘ a“ , \ A 
otos TO Llatpt’ Kat 7 mpeoBute- 
/ c a > 4 ‘ \ 
pia, OS TOlS aMoTTOAOIS* TOUS O€ 
, 5) , ¢ yn 3 
Stakovous evTpémer be, wg Oeou ev- 
~ ‘ are 
ToAyv. Mndeis ywpis Tov émoKo- 
TOV Tl MPATTETH TOV AVNKOVTWY EF6 
"Exeivn BeBaia 


? : / c / €-1¢ 2S A Epa / 
evyaploTia nryEITOW, Y UTO TOV ET- 


‘ > / 
THV EKKAYCIAY. 


5 Xx && SN 5 yER 5) , 
OKOTOV OUO‘d, 7) @ QV QuTo¢ ETLTPE- 


wn. 


5 A a ’ 4 4 x 
EKEL TO TAHO0S ETTW, WOTEP OTTOU AV 


¢, \ an 4 , 
Onov av avy o emloKoTOS, 


> nN lal la \ 
7 Xpiotos [’Incous, exet 7 KaBoArKky 
3 = 5 ‘ 
exkAnoia.| Ouk €€dv eat ywpis 
n°? , A , yy 
Tou emioKotrov ovTe BanrTiCery, ouTe 
> , a oe > Ace UA 5) a 
ayanyy orev’ GAA o av EKELVvos 
/ “~ ‘\ lal pg >/ 
JoKIMaoH, TOUTO Kat TH Oew evape- 
> \ DS \ 
oTov, tv aopades 9 Kat BéRacov 


a ‘ , 
TAV O TMOATTETAL. 


THE SMYRNEANS. 


LONGER. 
Z’. Tov oravpov éracyivovra, TO 
7 4 mS > 4 
ma0os yAevalovor, Tiv avactacw Kw- 
p@dovoew’ éyyovol elo TOU apyeKaKou 
7 -~ . > ‘ ‘x Qn 
mvevparos, Tov Tov Adau dua Tis yu- 
vaikos THS evToAns eLooartos, TOU TOV 
"A Ber da Tov Katy amoxretvaytos, Tov 
7 loB émortparetoavtos, TOU KaTN- 
yopovrros ‘Iycov Tov viov TwoedeK, Tov 
eEarryoapéevov ouracOyvat Tov aTooT6- 
Awy tiv TioTL, TOU TO lovdatKoy TAY- 
2 v. na 7 “~ ‘ oN 
os Emeyeipavtos TH Kupio, Tov Kat vuv 
evepyouvtos év Tots viots THS aTreeias’ 
oe cr c Cn c a 2 an 
wv pvoeTat nas o Kupios Iyoovs Xpi- 
‘ c ‘ ~ 2 / ‘ 4 
oros, 0 denOets wy ExAEiTEe THY TioTW 
TOV ATOOTOAWY, OVY WS My avTApKeYV 
pvragar avtyy, aAN ws xalpwv TH Tov 
larpos imepoyy. Upémov ouv €oTiv 
, an 
anéxyer Gat TOV TOLOUTWY, Kat PTE 
> oN AN > A rn , 
KaT idiav TEP! aUTOV AaAetv, pyTE 
at "4 DS , ‘ Ul 
KOLV]]” MPOTEXELV OE vopw, Kat TPOGY- 
“~ > cn 
TOMS, Kat TOLS evayyeAtoapéevors vply 
Tov OwTHpLoV AOYyor. 
, \ \ ¢ Se hd 
H’. Tacs 06 dvowripous aipécets, 
Kal TOUS Ta OXiopaTa ToLOUYTas, PEv- 
c > ‘ n an 
YeTe, OS apynv KakOv. Tedvres TO 
> n 
ETITKOTW AKOAOVOEITE, BS O Xpi- 
\ > a an , \ fa 
otos Incovg tw Later’ Kai To 
, n 
mpecRuTEpio dé, OF Tolg amoTTO- 
\ \ 
Aas" Tous O€ diakdvous evtpétreT Oe, 
¢ “A .3 \ A 
aw¢ Oeou evToAnv diaxovotyras. My- 
‘\ ‘\ . ‘\ 
dels Ywpis EmMLTKOTOU Ti TPATTETH 
al \ 
TOV AVAKOVT@V Eig THV EKKANTIAY. 
> / , 
Exetvn BeBaia evyapiotia Hyer- 
iS 2s p ae 2 a 
o0w, 1 UTO TOV ETloKOTOV OVCG, 7) W 


A > ‘\ 5 , ij ‘\ A a Ul 
av autos emTpéewn. “Orov av havh 6 émicxoTos, Exel TO TANOOS EoTu, 


y Y c \ lal © > ‘ E 2 
WOTTEP OTTOU O XpioTos, TAaca ovpavios OoTPaTLA TapeoTHKEY, ws apyloTpa- 


THYyo THS Jvvapews Kupiov, Kat diavouet raons vonris pices. 


Ovx étév 


5 ‘ a 8 , 4 , + » 
€OTL Ywpig TOU EmioKOTOU ovTe PanTilerv, oUTE Tpocdéperw, oi're Ovoiar 
, v b x , ae >A nN 5) U a o° i , 
mT poo Kopicery, ovTe Ooxyv emiTeAety aAA 0 av EKELVG) doK7 KaT EVAPECTHIIV 
nA Oo 1 & \ , vas A 5 
Ocov, va aapares n Kat BEBatov Tav O av TPATONTE. 


- 


Zé 


ach, iii, 1, 


Eph. ii. 2. 





xxii.32. 





THE BPISTLE TO THE SMYRNEANS, 


LONGER. 

VIT. Crucem erubescunt, passio- 
nem deludunt, resurrectionem frus- 
trant. [Hujusmodi omnes,] nepotes 
sunt illius inveterati malorum spiri- 
tus: quifet] Adam per mulierem man- 
datum transgredi persuasit: qui [et] 
Abel per Cain occidit: qui [et] J ob de- 
cipere conatus est: qui {et} Jesu filio 
Josedech resistere tentavit: qui [et] 
Apostolorum fidem subvertere vo- 
luit, [et] Judeorum multitudinem ad- 
versus Dominum suscitavit: qui et 
nune operatur in filiis diffidentiz: a 
quibus eruat nos Dominus Jesus 
Christus; qui [Patrem] deprecatus 
est, ut non deficeret fides Apostolo- 
rum: non quod non sufliceret custo- 
dire eam; sed tanquam gaudens de 
Patris eminentia, [ipsum pro eis depre- 
eatus est.] Dignum est ergo a ta- 
libus abstinere; et neque proprium 
eum his, neque commune habere 
colloquium ; sed intendere Legi et 
Prophetis, et evangelizantibus 
vobis salutare verbum. 


VIII. Nefandas vero hereses et 
schismata facientes fugite; sicut 
principatum malorum. Omnes 
Episcopum sequimini, sicut Jesus 
Christus Patrem; Presbyteros, sic- 
ut Apostolos: Diaconos autem 
veneramini, sicut mandato Dei 
ministrantes. Nemo preter Epis- 
copum aliquid agat eorum, que ad 
Ecclesiam pertinent. Firma Eu- 


charistia reputetur, que ab Episcopo concessa fuerit. 


L110 


SHORTER, 

VIL. Contradicentes ergo huic 
dono Dei, perscrutantes moriun- 
tur. 
diligere, ut resurgant. 


Conferens autem esset ipsis 
Decens 
est recedere a talibus, et neque 
seorsum de ipsis loqui, neque com- 
muniter: attendere autem Pro- 
phetis, praecipue 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. 
aliquid operetur eorum que con- 


veniunt in Ecclesiam. LIlla firma 


Nullus sine Episcopo 


gratiarum actio reputetur, que 
sub ipso est, vel quam utique 
ipse concesserit. Ubi utique ap- 
paret Episcopus, illic multitudo 
sit: quemadmodum utique ubi 
est Christus Jesus, illic Catholica 
Ecclesia. Non licitum est sine 
Episcopo neque baptizare, neque 
Agapen facere: sed quod utique 
ille probaverit, hoc est et Deo 
beneplacitum; ut stabile sit et 
firmum omne quod agitur. 


Ubi Episcopus 


presens fuerit, illuc et plebs congregetur: sicuti [et] ubi Christus [est, | 
omnis militia ccelestis adest tanquam principi militie virtutis Domini, et [ipse 


est] dispensator totius intelligibilis nature. 


[Propterea] non licet sine 


Episcopo neque offerre, neque sacrificium immolare, neque Missas cele- 
brare: sed si ei visum fuerit, secundum beneplacitum Dei; tune de- 


mum tutum et firmum erit. 


111 THE EPISTLE TO THE SMYRNEANS. 


SHORTER. 
©’, EvAoyov éottv Aoimov avavy- 
‘ ¢ # \ A > 
Wat’ [Kat,] ao ETL KaLpOV EYOLEY, Et¢ 
a re md 
Ocdv peravoetv. [Karas exer] Oc- 
¢ Lal 
ov Kar emicKxoroy [eidévau.| O Timov 
an , / 
emi KoTrov,0mo Qeou TeTipnTar’ 0 Aa- 
nw 
Opa émiokorou Ti modoowy, [TH dta- 
, > c al 
BoAw Aatpever.| Tlavta ovy vptv 
5) , , + \ 
év yapiTe TepisceveTH, [ator yao 
2 , 
éoté.| Kata [mavta] pe avetav- 
A c lat ] na , 
cate, Kat vuas Inoovg XpioTos. 
> , 
"AMOVTOL ME KA TAPOVTA HYAMS ATE 
ow rad , 
opel Bn Upty Ocos, Or ov [TavTa UTO- 
péevovtes avtou Tevéedbe. | 
I’. BiAwva, Kai ‘Péwv “Ayabo- 
ra] > 4 4 > 
mouv, ot emyKoAovOnoav pol et¢ 
an la 4 
Adyov Oeov, KaADS EToINTAaTE UTIO- 
SeEdpevor ag Stakdvous Xprotov 
[cov] of kai evyapiorovow T@ Kv- 
, ¢s A cn v4 > \ > , 
Pl@ UTEP UUGV, OTL AUTOUS aveTTaAU- 
A 
Oudev 


\ la 
Opty ov yn amoAetTa. Avtipuyov 


CATE KATA TAVTA TPOTOV. 


c A \ an , \ \ 4 

UMOV TO TVEDUA pov, Kat TA DET Ua 

A ? c , DX 

pov, & ovy vmEepnpavicate, ovde 
b] 4 3 Ned “~ 3 

eTraLoXUVONTE’ OVOE UA ETALOKUV- 

4 o 

Onoetar » TEAEla TMioTIs, ‘Incovs 


Xpiorés. 


Kao je adver avoare, adeAot, Kat Umas ‘Tyoods 6 Xpioros. 


LONGER. 

©’. EvAoyov éo7t Aormdv avavn- 
rou pas, GS ETL KoUpoV EyopeV eis 
Ocov peTavoety’ ev yap TO Gdn ovK 
tori 0 €Eoporoyovpevos’ “ldod yap av- 
Opwros, Kat TO Epyov avTov mpo Tpo- 
owTrov avrod. Tina, prow, vie Tov 
Ocov, Kat Baotréa" eyo de Pipe, Tima 
pev Tov Ocor, « 6s airiov TOV OA@Y Ka Ko- 
prov" emo KOTIOV Oe, & Os apxrepea, cov 
etKOva popovrra, Kara pev TO apxety, 
cou, Kara de TO leparevew, Xpiorov" 
Kat peTa TOUTOV, Tima xp?) Kat Bact 
rAéa. Ove yap Gcod TIS Kpetrrov, 7 
TaparAroLos év Tact Tots ovow" ovTE 
de é év ExAryoig emUrKOTrOU Tt ¢ petCov & Lepo- 
pevou Oc Umep THS TOU KOopou TavTos 
ToTnpias’ ovTeE Paotréws Tis TapaTrAy- 
oto év dpxovow, elpnuyy kat evvoplay 
Tots apxonéevors TpurTavevovTos. ‘O tr- 
Mav eTITKOTIOV, to Oeov 714 B7- 
ETAL Wworep ovY o arialov au'rov, 
vo Ocov Kohacbycerat. Ei yap o Ba- 
oidevoww émeryetpopevos, KoAaoews aEtos 
SeKatoos yevyoerat, ws ye Tapadvey TV 
KOWWiY Evvouiav’ Toow DoKEiTE yelpovos 
aévobyoerat Tyscopias, © avev eMTKO- 
Tou Ti movety Tpoarpovpevos, Kal THY 
opmovotay diaoTer, kal THY evragiav 
ovyYewy; lepwotvn yap €or, TO TaV- 
Tov ayabov év avOparors avaBeBnKos’ 
nS 0 0 Karapavets, ouk dvOpwmov animate, 
aAAa ‘eor, Kat Xpiorov ‘Iyoovr, TOV 
TPwTOToKoY, Kat povov TH n Proet Tov Ta- 
TPOS apxtepea. Tavera ouV UElY jer’ 
cuTagias émiteAcioOw ev Xpiord. Ot 
Pre Tots Seaxovors uTotaccéobw- 
ay" t dvakovor, Tots TpeaPuTépacs® 
ot opie SiH TO emo KOT ED 0 éni- 
oKOTOS, TO Xpuord, os avTos TO Llarpi. 
‘Andy Ke 


Kal Tapovra. HYANITATE cmetperau ULaS 0 cos, oe ov Tavira els TOV 


déopiov avrou evedeiEaade. 
Upaov meya’ 


Ei yap kat a) eit tkavos, AAAa TO TIS Tpobujsias 
‘O TiMOY yap ) tpogpyT ny els ovoja TpodrTov, jt poor Tpopyrov Are- 


Tar Oxdov 6 OTL Kal 0 TLLcov déomiov ” Iyoov Xprrrov, papTipeor Ay yperat pra or. 


I’, ®iAwva, Kai Daior, Kal Ayabdnoda, ot em™yKoAOUOnaay [LoL els Aoyov 
Ocov, diaxovor Xprorov ovres, KaAws ETON TATE UmodeEdmevor as Siako- 
vous Xprorov" ol Kat opddpa evXapioTouTt TO Kupie UTEP ULV, OTI au- 
Tous avEeTAvT ATE KATO TavTa TpOToOV, Ovdev Opty mapadoytaOyoerat oy 
els airous eTOLNOaTE’ don opty 0 Kuiptos etpety éAeos Tapa Kupiou év éxeivy T? 
PEPE ‘Avribuyov Upeov TO TVEUUG jou, Kat TA Oeope Jeo, a oux vme- 


pnpavicare, Oude emnoxvvOnre® dd OUdE Huas EmacaxuvOnoeTou » TeAELa 
éAmis, Inoous o Xploros. 


> 


i. Ixii.1 1, 


nv. XXi¥, 
el. 





ss 


THE EPISTLE TO THE SMYRNEANS, 


LONGER, 

LX. [Ergo omnia quecunque agi- 
tis et facitis jam mutabilia sunt: ut 
corrigamus nos] in Deo, cam tem- 
pus habemus ponitendi. Quod 
enim incertum est, non habet con- 
fessionem. Kece enim homo, [in- 
quit,] et opera ejus coram eo. [Sicut 
seriptum est:] Honora, inquit, fili 
Deum et Regem. Ego autem dico, 
Honorate quidem Deum, ut auctorem 
omnium et Dominum; Episcopum 
autem tanquam principem sacerdo- 
tum, imaginem Dei ferentem: princi- 
patum quidem secundum Deum; sa- 
cerdotium vero secundum Christuin. 
Et post hune honorare oportet etiam 
Regem. Nemo enim potior est Deo, 
neque similis ei: neque Episcopo in 
Ecclesia honorabilior, sacerdotium 
Deo gerenti pro mundi salute. Ne- 
que regi quis similis est in exercitu, 
pacem et benevolentiam omnibus 
principibus cogitanti. Qui enim ho- 
noraverit Episcopum, a Deo ho- 
norabitur: et qui dehonoraverit eum, 
a Deo damnabitur. Si enim quis 
contra Regem insurgens damnatione 
dignus est: quomodo ille evadere 
ultionem poterit, qui preter Episco- 
pum aliquid egerit? Sacerdotium 
enim summa est omnium bonorum 
que in hominibus constant: quod si 
quis dehonoraverit, Deum dehonorat, 


. et [Dominum] Jesum Christum pri- 


mogenitum [totius creature, ]et solum 


112 


SHORTER, 
IX. Rationabile est de caetero 
evigilare, et cum adhue tempus 
habemus, in Deum  penitere, 
Bene habet et Deum et Episco- 
pum cognoscere, Honorans Epi- 
scopum, a Deo honoratus est: qui 
occultans ab Episcopo aliquid ope- 
ratur, Diabolo praestat obsequium. 
Omnia igitur vobis in gratia su- 
perabundent: digni enim estis. 
Secundum [enim] omnia me quies- 
cere fecistis: et vos Jesus Christus. 
Absentem me et praesentem dilex- 
istis: retribuat vobis Deus; pro- 
pter quem omnia sustinentes, 1p- 
sum adipiscemini. 

X. Philonem et Reum [et] Aga- 
thopum, qui secuti sunt me in 
verbum Dei, bene fecistis susci- 
pientes ut ministros Dei Christi: 
qui et gratias agunt Domino pro 
vobis; quoniam ipsos quiescere 
fecistis secundum omnem modum. 
Nihil vobis utique deperibit. Con- 
formis anime vestree spiritus me- 
us, et vincula mea, que non de- 
spexistis, neque erubuistis : neque 
vos erubescet perfecta fides, Jesus 
Christus. 


. vestra grandis est. 


. eis impendistis. 


natura principem sacerdotum Dei. Omnia bene vobis ordinate, que mandata 
sunt in Christo. Laici Diaconis subditisint; Diaconi Presbytero: Presbyteri 
Episcopo; Episcopus Christo, sicut ipse Patri. Secundum quod vos me 
refecistis, fratres; et vos [Dominus] Jesus Christus. Absentem me 
et presentem dilexistis: retribuet vobis Deus, propter quem tanta in 
vincto ejus ostendistis. Et si quidem non sum sufliciens: sed tamen devotio 
Si quis enim honoraverit Prophetam in nomine Pro- 
phete ; mercedem Prophete accipiet. Manifeste et qui honorat vinctum 
Christi Jesu; mercedem martyrum accipiet. 

X. Philonem, et Gaium, et Agathopum, qui me sequuntur in verbo 
Dei, quisunt ministri Christi; bene fecistis suscipere eos sicut ministros 
Dei: qui et maximas gratias agunt Domino pro vobis; quia refecistis 
eos omnibus modis. Nihil vobis reputabitur ad peccatum, de his que 
Det vobis Dominus invenire misericordiam apud Domi- 
num in illa die. Pro animabus vesiris spiritus meus et vincula 
mea sint: que non sprevistis, et non erubuistis. [Hee est] perfecta 
spes in Christo Jesu. 


Q 


115 


SHORTER. 
\ an a 
IA’. ‘H rpocevyy tudv annrbev 
b) \ > ‘ > 
Em THY EKKANTIaY THY ev AvTIOYEla, 
a , 
[779 Zupias'] bev dedepuévos [ Yeo- 
mpemEsTaTOIS Deopols], MaVvTAS ao- 

, ? x BY 4 5) rn S 

maCoual, VK wv aktos ExelOer [et- 
+ Rie xX ‘ / 
vou, |] ETYaTOS AVTOY Ov’ KaTAa SéAn- 
XN 4 
pa 0€ KaTHELWMONY, OUK EK TUVELOOTOS, 

b) > 5 , va a 4 
anX\ eK xapiTOS Oeov, nv evyomat 
TEAciav or dobnva, (va ev TH TpOG- 
eux) buav Oeov EMITOXO. “Iva 
ouv TEAELOV bpev yevnrou TO Epryov, 
[kar] emt yas Kat ev ovpave, moémTeEt 

\ la na \ 
eig Tipyv Oeou yelpoTovnca THV 
> an , 
ExkKAnoiav vuav JeonperRiTnv eis 

\ d lal 
TO YEVvomEvov Ews Lupias cvyyapn- 
VOLE HUTOLS, OTL EipNVvEvOUEIY, Kat aTE- 

\ > 
AaBov To tdtov péyebos, Kau dTEKaT- 
y la \ I nm 
eoTaOn AaUTOLS TO Loy GwuaTeEtor. 
> , SIF a / 
E@avy pot ovy aéiov[mpayyua), mép- 
\ a 

At TVA TOV VMETEPWV MET ETMOTO- 

a v4 4, \ \ > 
Ajs, va ovvdoeaan tTHv KaTa Oeov 
AUTOIS YEvopmevyy EvOlaV, Kat OTL At- 

Y Pe lal an 
pévos [non] eTvyYaveV TH MpoTEVyH) 
¢ ”~ , ya / \ 
una@v. TeAerot ovTes, TEACLa Ka ppo- 
vette’ OéANovaw yap vyulv evmpac- 

\ ad \ “ 
TELv O€0S5 ETOLMOS Elg TO TAPATYELY. 

/ qn 
IB’. “Aoralera: vuas 7 aya 

~ ~ GC 5 

TOV GOEAPOV TOV Ev Towad:, dOEv 
‘ , can \ fr¢ + hed 
Kat ypapw vutv dia Buppou, ov ame- 
s 8 ~ oe > , 
oTeiAaTe eT epou, aua Eeciors, 

an nn ~ \ 
Tols adEAOIS Budv’ O¢ KATA Tav- 
> / > = , 
TH pe aveTavoev. Kat opeAov mav- 

\ > a “é 
TES QUTOV EtpovvTo, ovTa E&euTAa- 
piov Ocov diakovias. “Apetyerou 

\ / \ 
QUTOV  XaAPIS KaTa Ma&VTA. “AoTa- 

\ 

Comoe Tov a&iobeov emioKoroy, Kat 
, 
SJeonpenéstatov mpes BuTépiov, TOUS 
guvdovAous rou Diakdvous, Kat TOS 
> \ 

KaT avdpa KO KOLVT) TAVTAS, €v 6vo- 
pore “Tygov Xpiorou, Kal TH capKi 
QUTOU Kat TO aipLare, ma0e: TE Kou 
AVATTATEL, CAPKIK]) TE Kal TVEVLA- 
Tiky, [ev dvouati, ev] évdotnts Oeov 

\ be A ee u 
Kai vu@v. Xapis vty, €Aeos, ef- 
r ‘ ‘ 
pivn, VmoMovn Oia TAVTOS. 


THE EPISTLE TO THE SMYRNEANS. 


LONGER. 

TA. Ai Mporeuxat OMOV yryoay 
ets 7 Avtioxewy exKAnoiay, Kat 
e_pnveveTat’ o0ev deBepevos, TAVTAS 
coma Cope, OUK ov aEvos exetOev 
eaxaros avTov wv: Kata de SéAn- 
[a Tov Qcod KaTnE@Ony, oUK eK ouv- 
edijoews enns, aAN éK xa pITOS 
Ocov" iy evxoman TeAelav jot do- 
Onvat, vo ev THAIS T por Evy ails opav 
cou emITOXY, "OTrws ouv bpav To 
epryov TéAE€LoV yevnrau em 7S VIS» 
Kal ev TO ovpave, mpemet cig Oeov 
THI, XElDOTOVNT ML mV exKAnoiaY 
UU@V Oeonpea Burny, eis TO, yeve- 
pevoy év Zupig, ovyxapyva avrors, 
OT elpyvevousct, kat anéANaBov To 
1OL0V peryeBos, Kat dmexatestay 
avTOIS TO LOLov TwpaTIOV. “O epavn 
pot &ELOV, TovTo éoTiv, wore TEM aL 
TIVa TOV DuETepwv peT EMIOTOANS, 
{vat ourdobacn TV Kara OQceov avtots 
yevopevny evdiay, Kal ort Aruévos 
evopp.ou TeTEXNKA, Xpiorov, dia TOV 
mpooeuy av DOV. TéAeror ovres, 
TEAC Kaul ppovetre’ SéAover yap 
vpiy ev TMPATTELV, Kal o Oeds eTOI- 
jos eorw €i¢ TO TOAPATY ELV. 

IB’. Aondlerat Omas y ayann 
TOV adeApay var TOV év Tewadr 
dev Kat pape Dytv dua Bovpyou, 
bv anerTethare per EHov, Ot jnot ‘Ege- 
Tiors, Tots adehpois b bmOv" Os Kara 
TAVTO be avenauee. Kat opeAov 
TAVTES QUTOV E4tmovvTO, dvTa EF EpLL- 
m&pLOV Ocov SraKkovias. ‘Apetfe- 
Tae avTov o Xaprs TOU Kupiov KaTa 
TAVT Qe Acme Copa TOV akBeov 
CTITKOTOV tuov TloAvcaprov, Kat TO 
Seonpenes peo Butépiov, Kal Tovs 
xpiaroddopous Siakovous Tous ouvdov- 
Aous ou, Kol TOUS Kara avopa Kar 
Koy] TAVTOAG, év ovomare Xpiorou 
Ingo Kau THs TapKos aUTOU, Kal 
TO apart, meer TE Kal avaoTao el, 
TUOKIKY TE Kat TVEUMATLKH, evorntt 
Ocou Kat Duar. Xaors duty, eAeos, 


cipyvyn, vmoKovy, Ore mavTos év 
Xpirro. 








ee 


THE BPISTLE TO THER SMYRNEANS, 


LONGER. 

XI. Orationes vestree appropin- 
quarunt ad Antiochenam Eccle- 
siam: [cui] et pacifici estis. Unde 
fet] vinctus omnes saluto. Unde 
fet} non sum dignus esse ultimus 
eorum; sed secundum Dei vo- 
luntatem dignus ellectus 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 
ceelo et in terra. Decet ergo [vos] 
in honorem Dei curam gerere Deo 
digna Ecclesia quae est in Syria: 
et congratulari eis quia pacific 
sunt, et perceperunt suam magni- 
ficentiam, et restituta est eis [in] 
corpore eorum. [Sed] mihi visum 
est mittere aliquem vestrum [illuc] 
cum Epistola: ut glorificent tran- 
quillitatem que eis secundum De- 
um contigit [et quietem.] Ego vero 
merui portum tutissimum [in }Chris- 
to, orationibus vestris. Cum sitis 
perfecti; perfecta [cogitate,] sapite, 
[sentite.] Volentibus enim vobis 
bene agere, etiam Deus paratus 
est vobis praestare. 

XII. Salutat vos dilectio fra- 
trum vestrorum que est in Troja: 
unde et scribo vobis, per Burgum, 
quem misistis mecum una cum 
Ephesiis, fratribus vestris: qui me 
refecit in omnibus. Et debue- 
rant [quidem] omnes eum initari : 
[quia] exemplum est ministerii 
Dei. Retribuetur ei gratia Domini 
in omnibus. Saluto Deo dignum 
Episcopum vestrum Polycarpum, et 
Deo decentissimumPresbyterium, 
et Christiferos Diaconos conservos 
meos: et specialiter et generali- 
ter omnes in nomine Jesu Christi, 
et in carne ejus, et in sanguine 
ipsius, et in passione et in resur- 
rectione carnali et spirituali, in 
unitate Dei, et vestra. Gratia 
vobis [et] misericordia, pax [et] 
patientia in omnibus, in Christo. 


SHORTER, 

XI. Oratio vestra pervenit ad 
Keclesiam quae est in Antiochia 
Syriv; unde ligatus Deo decen- 
tissimis vinculis omnes saluto,non 
existens dignus inde esse, extre- 
mus ipsorum existens: secundum 
voluntatem autem [Dei| dignus 
factus sum, non ex conscientia, sed 
ex gratia Dei; quam oro perfec- 
tam mihi dari, ut in oratione ves- 
tra Deo potiar. Ut igitur perfec- 
tum vestri fiat opus, et in terra et 
in calo; 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, que se- 
cundum Deum, ipsis factam tran- 
quillitatem; et quoniam portu 
jam potita est, oratione vestra. 
Perfecti existentes, perfecta et 
sapite. Volentibus enim vobis 
bene facere, Deus paratus est ad 
tribuere. 

XII. Salutat vos charitas fra- 
trum, quiin Troade: unde et scribo 
vobis, per Burrum, quem misistis 
mecum simul Ephesiis, fratribus 
vestris: qui secundum omnia me 
quiescere fecit. Et utinam om- 
hes ipsum imitentur, existentem 
exemplarium Dei ministerii. Re- 
muneret ipsum gratia secundum 
omnia. Saluto Deo dignum Epis- 
copum, et Deo decens Presbyte- 
rium, et conservos meos Diaco- 
nos; et singillatim et commnu- 
niter omnes, in nomine Jesu 
Christi, et carne ipsius, et san- 
guine, et passione, et resurrec- 
tione, carnali et spirituali, in 
unitate Dei et vestri. Gratia 
vobis, [et] misericordia, [et] pax, 
[et] sustinentia semper. 


L15 


SHORTER. 
? an 
IP’. ‘AcmadCopa Tovs otkous TOV 
adEAPOV pou cov yuvarkl Kal TEK- 
A \ /, ‘ 

vols, Kal TAaS TAPOEVOUS, TAS [AEYo- 
/ 4 

pévas] xypas. 

duvaper Lvetparos. 


"EppwoGé por év 
, 
‘AomaleTou 

lal / \ / 
buds Didwv, cvv uot av. “Aowé- 
os \ 5 i. ra »~ 
Couat Tov oiKov Taovias, nv evyo- 
¢ “A / X > 4 
far edpacbo. micTer Kat ayarn 
THOKIK TE Kat TVEvLAaTIKy. ‘Aomwa- 
7 ‘\ , yy 
Couae AAKnyv, To TOOYTOV Mov Ovo“a, 
\ / s > 4 ‘ 
kat Aadvov Tov aovyKpiTov, Kat 
A \ , > 2 
EuTeKvov, K&L TAVTAS KAT OVOMG. 


"Epowabe ev yapitt Ocov. 


THE KPISTLE TO THE SMYRNEANS. 


LONGER. 
/ lal 
IT’. “AomaCopou Tovs oikous TOV 
b] “A \ ps ‘ a 
GOEAPOV pov, cuv yuvalkt Kal TEK- 
4 
vows, Kat aertapbévous Kat TAS YN- 
” 7s , b] /, 
pas. “Eppwobé por ev duvaper 
lan , 
Ilvetpatos. ‘Aonaletor tas Bi- 
c ec ‘\ , 
Awv o cvvdLaKoves, 0 @Vv OuV Lol. 
> , \ 5 7) A 
Aoralouat Tov oikov Tavias, nv 
B} c A Wy 
eVyoua: NOPaT Co MioTEL Kat ayaTy 
COPKIK? TE Kal MvevpaTiKy. Aome- 
7 \ / ay 
Copa AAKyv, TO moOnTOV Lot Ovo“a, 
\ , N > , \ 
kat Aadvov tov aovyKplTov, Kat 
as 
Evtekvov, Kat m&vTas KaT ovopa. 
¥ c an 
Eppwo6e év ya&pitt Ocov Kat Kupiov 
nuwv “Incov Xpiotov, weTAnPwpevor 
Ivevpatos ‘Ayiov, kat codias Oelas Kat 
Lepas. 











LONGER, 


XIIL. Saluto domos fratrum 
meorum, cum uxoribus et filiis; 
[sed] et virgines et viduas. Inco- 
lumes estote in virtute Dei Patris. 
Salutat vos Philon condiaconus, qui 
est mecum. Saluto domum Ga- 
vie; quam opto firmari in fide 
et dilectione carnali et spirituali. 
Saluto Alcen, desiderabile mihi 
nomen, et Daphnum incompara- 
bilem et bonum filium, et omnes 
nominatim. Incolumes estote in 
gratia Dei et Domini nostri Jesu 
Christi ; repleti Spiritu Sancto, et sa- 
pientia sancta atque divina. [Amen. ] 


THE BPISTLE TO THE SMYRNEANS, 


116 


SHORTER. 
XIIL Saluto domos fratrum 
meorum, cum uxoribus et filiis; 
Va- 
Salu- 
tat vos Philon, mecum existens. 


et virgines vocatas viduas, 
lete mihi in virtute Patris. 


Saluto domum Thavie ; quam oro 
firmari fide et charitate carnali 
Saluto Alken, desi- 
deratum mihi nomen, et Daph- 


et spirituall. 


num incomparabilem, et Eutec- 
nun, et omnes secundum nomen. 
Valete in gratia Dei. 


— at 


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THE EPISTLE OF MARIA CASSOBOLITA 


TO 


IGNATIUS. 


ITNATIQOQ MAPIA EK 
KAZZOBHAOQON. 


Mapia mpoonAutos Incov XpioTov, 
2 / , , 
Iyvatiw Oeophopw, paKkapiwta- 
T®, EMITKOT@ EKKANTIAaS aTto- 

an an ‘\ > 4 
oTokiKys THS KaTa AvTioyeray, 
ev ©c@ Llatpi Kai “Incov yya- 
TNMEVO, Yalpelv Ka EppacOa.. 


‘ 
A’, Ildvtoté oor evyducba THv 
év QuT® yapav Te Kal vyelav. 
? \ , - \ ? te 
Een Savudote, kai Tap Hytv 
¢ x \ > , 6 eX io 
6 Xpiotos EyvwpicOy vios eEtvat 
la la nN é Rie (3 ¢ = 
tou @eov Tov CWvTOS, Kal EV VOTE- 
a / \ 
pos Kaipots évyvOpwmnKévar dia 
\ 4, 
mapbévov Mapias, kat oméppatos 
\ \ * ‘ 
AaBid Kai “ABpaay, Kata Tas 
‘ ~ ? la c 
MEPt AUTOU UT AUTOU TeoppyOEiaas 
\ ‘ la an rn 
pwvas Tapa Tov TwV TPOPHTWV 
“A / od lal 
Yopov" TovTou EveKkev TAPAKAAOULEV 
akovvTes aTooTAAnVaL Hulv Tapa 
lal al \ n 
THS ONS ovvéTews Mapiv Tov éTat- 
id ~ > /, ~ ? , 
pov Uuwv, EmicKoTov THS HpeAa- 
ae val \ n 
ms Néas moAews, THs TeoS TO 
an \ — 
ZapRo, Kat EvAdyov, kar SoPy- 
, Y 2 ees» 
Aov mpecBuTepov, oTwms py @mev 
# al ~ wn 
Epnuor TOV TpoTTAT@V TOU Yetou 
Adyou' Kkabarou Kai Mwors Aéven, 
"Emoxewac0w Kipios 6 Oeds ay- 
\ ‘ an 
Opwrov O¢ odnynoe TOV Aaov Tov- 
/ 
TOV, KQi OUK EOTaL 9 TUVAYwy) 
, € ‘ s e 2 > ‘ 
Kupiou woe: Te6BaTa olg OVK ECTiV 
TOL[LYV. 


MARLAZ 


PROSELYT4 CHASSAOBOLORUM 


AD IGNATIUM 


EPISCOPUM ANTIOCHI# EPISTOLA. 


Maria, Proselyta Jesu Christi, 
Ignatio Theophoro, beatissimo, 
Episcopo Ecclesiz Apostolice 
ejus que secundum Antiochiam; 
in Deo Patre et Jesu dilecto, 
gaudere et valere. 


I. Semper tibi oramus, secun- 
dum illud quod in ipso, gaudium et 
sanitatem. Quia miraculis et apud 
nos Christus cognitus est Filius 
esse Dei viventis, et in posterio- 
ribus temporibus inhumanatum 
esse per Virginem Mariam ex se- 
mine David et Abraham ; secun- 
dum eas que de ipso ab ipso pre- 
dictee sunt voces a Prophetarum 
choro: hujus gratia deprecamur, 
dignificantes mitti nobis a tuo in- 
tellectu Marim amicum nostrum, 
Episcopum Emelapes Neapoleos 
ejus que ad * Zarbo, et Eulogium, 
et Sobelum Presbyterum ; ut non 
simus desolati prepositis divini 
verbi: quemadmodum et Moyses 
dicit: Provideat Dominus Deus 
hominem, qui ducat populum 
hunc; et non erit Synagoga Do- 
mini, ut oves quibus non est pastor. 


* 1. Za 


Num. : 
16, | 


a 


CS 2 





~ 


te 


THE BPISTLE OF MARIA CASSOBOLITA TO IGNATIUS, 


* 
B’. ‘Yncp 30 todg véoug etvat 
\ ; 
TovS mporyerypapucvous, deloers py- 
® . , 
dev, © pacdpre. Twaookew yap ve 
9Aw dog UmEppovovorw TapKos, Kal 
Tay Trabrys ma0Ov aAoyovow, av- 
Tor ev éavrots, mpoopara vedrntt 
ieowotwns corpanrovTes moAdv. 
‘Avaokadov OC TOY Aoyiouav cou 
\ “A ‘ ~ A“ 
did Tov DoOévrog wor MAPA TOU Ocod 
al ¢ > “ ‘ 
dia Xorrrod Mvetparos adrov, Kat 
, « \ \ 
yvaon &¢ SapouyA pukpov trada- 
piov 0 BAémwv EKAVOy, Kai TO yo- 
pO TOV TpoPyTav eyKaTeAcy Geis, 
Tov mpeoRiTnv "HAct trapavoplas 
> / ¢ “~ n 
e€eAéyyer, OTs TapanAryag vies 
cod Tov mévT@V aitiou mporeTi- 
\ 
poker, Kat wéCovtas ets THV icepw- 
\ 
ovvny, Kal ig TOV Aaov aceAyaivor- 
/ 
TAS ELATEV ATIMWENTOVG. 
\ \ 
I’. Aavinr dé 6 coos, véos wy, 
/ 
expivey @uoyépovras tivas’ delEas 
> 4 > \ \ ? / 
€FMAEts AUTOUS Kal OU MOET RUTEPOUS 
elvan, Kat TO yéver Lovdaious ovTas, 
TO TeOTa Xavavaious vwrdpyeuv. 
Kat “lepeuias, 0a TO véov mapa- 
\ tal 
Toujevos THY eyxEreiComéevyny AUTO 
mMpos TOU Oeov meodyteiav, aKover’ 
\ , 7 MR , ‘\ 
My Aéye, vew@Tepos eiui’ OdTt TPdS 
\ A 
mMavTas ous édv e&amoTTEAW ce, 
\ 
mTopevoy, Kal KATA TaVTAa Goa av 
> / , 7 a ‘\ 
EVTELAWMAL Tol, AaANTELS* OTL META 
Te sé > nN \ c 
Tou EyY@ eiut. DoAouav VE 6 cao- 
os, OvoKaideka Tuyydvav €Tar, 
a > nan > nN 
TUVIKE TO MEYA TIS ayvacias TOV 


an nw , 
YUVOKa@Y ET TOls TPETEpOLS TEKVOLS 


, A v4 , N ~ 
CyTyua wones TavTa Tov Aaov 
n > \ an n 
EKOTHVOL ETM! TH TOTAUTY TOU TaAIl- 
\ / \ “ > c 
dos copia, Kat PoByGyvar ovy as 
, > yt , 7 
fetpakiov, AAA’ ws TéAELOV aVOpa. 

S lal 
Ta 0€ aiviypata THs Ai@ionwv Ba- 
’ N 54 Y \ 
o1Aios, popav eyovTa aomep Ta 
A“ / ea ak vd 3 , 
tou NeiAou pevpata, ovTws emeAv- 
> a * 
gato, we €&w eauTys yevérOou THY 
Wg , 
OUTS TODrV. 


120 


Il. Pro eo autem, quod juvenes 
sunt preeseripti; formides nihil, 6 
Beate. Cognoscere enim te volo, 
quod sapiunt super carnem, et 
ipsius passiones non sentiunt ipsi 
in seipsis; recenti juventute sa- 
cerdotii refulgentes canitie, Per- 
scrutare autem *“cogitationem tu- 
am per datum tibi a Deo per 
Christum Spiritum ipsius: et cog- 
nosces quod Samuel, parvus pue- 
rulus, Videns vocatus est: et choro 
Prophetarum connumeratus, pres- 
byterum Eli transgressionis re- 
darguit; quoniam insanientes fi- 
lios Deo omnium causze prachono- 
ravit, et ludentes in sacerdotium, 
et in populum luxuriantes dimisit 
impunitos. 

II. Daniel autem sapiens, ju- 
venis existens, judicavit crudeles 
senes quosdam: ostendens adul- 
teros Ipsos, et non seniores esse, et 
genere Judzos existentes, modo 
Chananzos existere. Et Jeremias, 
propter juventutem renuens tri- 
butam ipsi a Deo prophetiam, au- 
dit: Non dicas, quoniam junior 
sum: quia ad omnes quoscunque 
mittam te, ibis; et secundum om- 
nia, queecunque mando tibi, lo- 
queris; quia tecum ego sum. 
Salomon autem sapiens, duodecim 
existens annorum, intellexit mag- 
nam ignorantiz mulierum de suis 
fillis questionem ; ut omnis popu- 
lus obstupesceret de tanta pueri 
sapientia; et timeret, non ut pue- 
rum, sed ut perfectum virum. 
Ainigmata autem AZthiopum Re- 
gine, lationem habentia quemad- 
modum Nili fluentia, sic solvit, 
ut extra seipsam fieret ipsa sic 
sapiens. 

R 


* al. cogni- 
tionem. 


1 Sam.iii.20. 
ix. 9, 19. 


Dan. xiii. 


Jer. i.7. 


1 Reg. iii. 
et x. 


12] 


As ‘Twotas dé 6 SeogiAns, dva.p- 
boa oxedor ¢ ert POeryyouevos, éNey- 
xe TOUS TO TOVNPD mvevpart KaT- 
dxoUS, Os pevdordyor Kai Aao- 
mTAavot TUYXavouTw" Saipoveov Te 
EKKAAUTITEL TV ATATHVs. Kai TOUS 
ovuK ovtas Qeovs Tapaderypaticer 
KQL TOUS LEpWUEVOUS MUTOLS, VNTILOS 
ay, katacpacer, Bapovs Te avTaV 
avatpémet, Kat Suoiaotypia veKpots 
Aeravorg puaiver, Tewevy Te KaBaL- 
pel, Kal TA GACH EKKOTTEL, Ka TAS 
ornAas ouvtTpiBe, Kat Tovs TOV 
doceBGv Tapous avopuTTer, va jn- 
dé onpetov eT TOV mrovnpav bmap- 
xn" OUTW TIS CyAwTns nv TIS evoe- 
Belas, Kat TOV aveRGv Tipwpos, ert 
WerriCov 7H yAdtTn. AaBid dé, 
6 mpopytns dpod Kat BaciAevs, 7 
TOU owTNplov KaTA TapKa pila, jpel- 
paKiov ypleTat vmo Sapounr eis 
Bacidea: poy yap Tou avTos, “Ort 
puKpos men év TOUS aderpors ou, 
Ki VETEPOS EV TH OlK@ TOU TA- 
TPOS [ov. 

E’. Kai émaAehper pe 6 ypdvos, 
ei TavTas avryveverv PovAotuny 
TOUS vedTNTL evaplaTHTavTas Oecd, 
mpopytelav TE Kal lepwouvyny Kal 
Bacireiav tro Ocov éyyepicbév- 
tas. ‘Ymouvycews OC evexa av- 
TaPKN Kat Ta cipnuéva. "AAAG cE 
AVTIBOAG, Ly) TIS TE TEPITTOS Elvan 
dow Kar pavyTiOca’ ov yap dida- 
oKovc&® oe, GAN vToMmVviTKOUTA 
Tov éuov ev Oe watépa, TovTous 
mapebéunv Tovs Adyous’ yiwaTKkw 
yap TA EMUTIS METPA, KAI OU TUL- 
MOApeKTElV EAaUTNY ToOIS THALKOU- 
Tos vv. ‘Aoma&Coual cov Tov 
Gyiov KANpov, TOV UTO THY OV KY- 
Tlavrec 
Ol Tap’ Hulv MOTO! TOOTAYyopEvOUVat 
ge. ‘Yrytatverv we kata Ocov mpoo- 
EVYOU, MAKAPLE TOLL V. 


/ 
DeMoviav Totmovonevoy, 


THE EPISTLE OF MARIA CASSOBOLITA TO IGNATIUS, 


IV. Josias autem Dei amator, 
inarticulate fere adhue loquens, 
redarguit malo spiritu detentos, 
quod falsiloqui et populi seduc- 
tores existerent: dazmonumque 
revelat deceptionem, et eos non 
existentes deos demonstrat, et 
sacratos ipsis, puer existens, in- 
terficit, delubraque ipsorum ever- 
tit, et altaria mortuis reliquiis in- 
quinat, templaque delet, et saltus 
succidit, et columnas conterit, et 
impiorum sepulchra suffodit; ut 
neque signum amplius malorum 
existat. Sic quidem zelotes erat 
religionis, et impiorum punitor, 
adhuc balbutiens lingua. David 
autem, Propheta simul et Rex, 
Salvatoris secundum carnem ra- 
dix, puer ungitur a Samuele in 
regem. Ait enim alicubi ipse: 
Quum parvus eram inter fratres 
meos, et junior in domo patris 
mei. 

V. Et deficiet mihi tempus, si 
omnes investigare voluero, qui 
in juventute bene placuerunt Deo, 
prophetia et sacerdotio et regno 
a Deo donati. Rememorationis 
autem gratia sufficiunt et hec 
dicta. Sed te deprecor, ne tibi 
quedam superba esse videar et 
ostentatrix. Non enim docens 


_te, sed submemorans meum in 


Deo patrem, hos apposui ser- 
mones. Cognosco enim mei ip- 
sius mensuras, et non coextendo 
meipsam tantis vobis. Saluto 
tuum sanctum Clerum, sub tua 
cura pastum. Omnes apud nos 
fideles salutant te. Sanam me 
esse secundum Deum ora, beate 
Pastor. 


2 Chr 
XXXI 


1 Sam. 


Ps. cl 


THE EPISTLE OF ST. IGNATIUS 


TO MARIA CASSOBOLITA 


TOY ATIOY ITEPOMAPTYPOS 
IVNATIOY, 
‘ApxeemiaKoron | @couTddrcws ‘Avrio- 
xelas, ‘ExeorroAy) 

IIPOX MAPIAN KASSOBOAITHN. 
Tyvartios, 6 Kai Oeoddpos, 77 HAEN- 
Mévyn xaprTt Ocod Tarpos wrfic- 
Tov, Kai Kupfov “Inood Xpiorov 
TOU UMCP rLwY aMoOavdvTOS, TH- 
aroTatn, ati0béw, ypirtopopy 
Suyarpi Mapia, mActora év OO 

Xalperv. 


e words 


A‘, Kpetrrov qe Yeepparos 
a{ ] are rs, 8 Oow TEP HEpos ouca TOU XopoU 
aeons i rey aisBiicewn, ou pdvov oi¢ METO- 
oMS. Qo TA diAcKa, TMG TOV AauBa- 
> ‘ \ © > / 
vovTa, aAAA Kat o1g avTiWeyeTat 
‘\ MA n , 4 
TOV Emi TOG KpEI(TTOOL TOOOV TAOU- 
a ‘ \ 
Tet’ TAny devTEpos, pact, Any Kal 
“A \ 7 
6 TOV YEaUMATwY TPdOTOS’ dV WoTEP 
2 \ 4 , \ lal 
aryadov dppov dedéyucba Tapa TIS 
a 2¢ Ss 
ons TisTEws TOPPwWHEV, WoTEP OV 
2 “A > 4 Virs ‘\ , ¢ 
QvTO@Y EiddTES TO Ev Got KaAGV. Ai 
yap TOY ayabav, @ Tavoope yovau, 
Wuyai Taig Kabapwrépais €oiKkact 
mMyryais’ Exelval Te yap TOUS TapLov- 
BY A A Sa &% la By 
Tas, Kav py OLPAot, aVTA TO Eider 


Te i al 


bid 


; Deo gaudere. 





B. IGNATIL ANTIOCHENA® 
Eecclesie Episcopi et Martyris, 
Epistola 
AD MARIAM CASSOBOLITAM. 


Ienatius, qui et Theophorus, mise- 
ricordiam *consecutus et gra- 
tiam Dei Patris altissimi, et Do- 
mini nostri JesuChrisfi qui pro 
nobis mortuus est; fidelissimee, 
Deo digne, Christifere filize Ma- 
riz, plurimam in Deo Salutem. 


[. Optima quidem figuratio lite- 
re; velut pars chori sensus con- 
tinens; non solum his quibus im- 
pertit affectum, honorat accipien- 
tem, sed et in ipsis qui suscipiunt 
amplius auget desiderium. Et 
quomodo navigantibus in tem- 
pestate gratus est portus; ita et 
nobis literarum tuarum accepta- 
bilis est modus: quem tanquam 
tutissimum solatium a tua fide- 
lissima mente de longinquo sus- 
cepimus; conspicientes in eo illud 
quod in te est bonum. Omnium 
namgue bonorum, 0 sapientis- 
sima mulierum, tuam animam 
purissimis fontibus assimilamus ; 
illis videlicet, qui transeuntes 
etiam non sitientes visione sua 


S. IGNATIT AD MARIAM EPISTOLA RESPONSORIA. 


Ignatius, qui et Theophorus, habenti propitiationem in gratia Dei 
Patris altissimi, et Domini Jesu Christi, qui pro nobis mortuus; 
fidelissimee, dignze Deo, Christum ferenti filie Marie, plurimum in 


I. Melius quidem litera visus; quanto quidem pars melior existens 
chori sensuum, non solum quibus tradit amicabilia, honorat accipien- 
tem; sed et quibus recipit, in melioribus desiderium ditat. Veruntamen 
secundus, aiunt, portus et literarum modus: quem velut bonam applica- 
tionem recepimus a tua fide a longe ; velut per ipsas videntes quod in te 
bonum. Bonorum enim, 6 omnia sapiens mulier, anime purioribus as- 
similantur fontibus. Illi enim, transeuntes, etsi non sitiant, ipsa specie 


Vetus Vul- 
gata Versio, 


* f. conse- 
cuts. 


Vetus Ver- 
sio ab Usse- 
rio primum 
edita. 


123 


epeAkovT at avTovs apvoacbat Tov 
TOTOU" wh TE o7), ouverts Taperyyua, 
peTarxety HuaS TapaKeAevomevy 
TOV €V 7H Wuy7 cou BAvGovTwv 
Seiwy Topatov. 


B. ‘Eyo dé, o paKapic, OUK Euau- 
TOU VUV ToTouTOY, OooV ahAwy ye- 
vOMEvos, TALS TOAA@Y TOV EVAVTIOV 
yvopais ea vopart, TO pev puyats, 
TA Oe ppoupats, TA OE Serpors" aA’ 
ovdevog TOUTWV EMT TPE POpLc" év 
O€ ToLS adiKH LAL QUTOV paAAov 
pabyrevoua, iva. Tygou Xpicrov 
EMTOXC, ‘Ovaieyy TOV dewav TOV 
Epo TOLMAT LEVEY" émetdy) ouK aE cor 
Ta Tracijpracr ot TOU VUV KcLLpOU mpog 
THY peAAovoav dofav amoxaduT- 
TeoOat eis Nuas. 


I’. Ta dé tro cod duct TIS €7I- 
oTOANS kehevoOevra, a AT MEVWS emAy- 
poe” ev ovdevt cup Barry, QV 
ary Kaos exer dedoKipakas. 
"Eyvov yap ge Keice Ocov THv 
paptuptay Totv aVvopotv memoing Oat, 
GAN ou xa orre TAPKKT” TMaVU re 
He ro av Kat aut ouvexets gou Tov 
yeaiKov Xepiov Va" as ava- 
ryvous, oude HEX oLS evvoias evedoia- 
TH TEPL TO TPGYUA’ ov yap etydv 
TOL opOarpors exdpapset, av Elyov 
AVAVYTIPPNTOV UT TOU THY aTOdEL ELV. 


THE EPISTLE TO MARIA CASSOBOLITA. 


attrahunt potum haurire. Ita et 
tue prudentiz 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: que quidem 
sunt, fugee, et carceres, ac vincula, 
Sed nihil horum declino. In in- 
justitiis autem eorum magis edo- 
ceor, ut Jesum merear adipisci. 
Lucror enim periculis mihi pre- 
paratis : 
passiones hujus temporis ad futu- 
ram gloriam que revelabitur in 
nobis. 


IIT. Que autem per Epistolam 
a te intimata sunt, prompte adim- 
plevi: de nullo eorum dubitans, 
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: nec enim habui quomo- 
do oculis percurrerem illam ineffa- 
bilem tuz sententiz relationem. 


attrahunt ipsos haurire potum. Tuus autem intellectus movet nos, 
capere jubens de his que in anima tua scaturiunt divinis aquis. 
If. Ego autem, 6 beata, non mei ipsius nune tantum, quantum 


aliorum effectus, multorum contrariorum voluntatibus: 


secundum 


heee quidem fugis, secundum hee autem carceribus, secundum hee 


vero vinculis. 


Sed a nullo horum avertor. 
autem ipsorum magis disco, ut Jesu Christo potiar. 


In injustificationibus 
Utinam fruar 


quia non sunt condigneze Rom. 


duris mihi preparatis: quia non dignz passiones hujus temporis ad 
futuram gloriam revelari in nos. 


III. Que autem a te per Epistolam jussa sunt, gratanter implevi: 
in nullo dubitans eorum, que ipsa bene habere probasti. Cognovi 
enim te judicio Dei testimonium viris fecisse; sed non gratia 
carnali. Multum enim mihi erant et continue tue scriptibi- 
liam locorum memoria: quas legens, neque usque ad_intellec- 
tum dubitavi circa rem. Non enim habebam aliquibus oculis excur- 
rere, quos habebam incontradicibilem a te factam demonstrationem. 





al . 


THE EPISTLE TO MARIA CASSOBOLITA, 


/ , 7 , s “ 
Avrivuydy wou yevoipyy bye, ore 

lal ’ “ ‘ ey al nA 
diretg lyoovv tov wov tov Meo 
Tov Cavros’ 310 Kai avdrog epel wor 
'Eya tods bue diAovvras dyame’ 
of Od cue Cyrodvres, ebpyovew 
elpnvny. 

A’. ’Enépyerat dé pot Aéyerv, ort 
> ‘ . ; A ” ‘ 
aAnOiwvog 6 Adryos, Ov HKOVOV TEpi 

‘al ” ~ 3 rc 
gov, eTt ovons cov cv TH ‘PO- 
by Tapa TO paKapio mame Arve 
dv duedéEaro Ta voy 6 akiopa- 

, ; , € / \ 
Kapiotos KArjpys, 0 Metpou Kas 
TlatAov akovarrs. Kat vuv mpooé- 
Onxag én’ adTO ExaTovTanAacins, 

\ , 7 ” Ss v4 . , 
kai mpooOen ye eT, @ AUTH. Dpo- 
doa émeOiuouv eAGEiv meds vuas, 
° r 
¢ 4 e ? ? 
wore cvvavaTravaacbaruytv. AAA 
ovK év avOpmmm@ 1 6009 auToU. 

\ 
'Enéyer yao jou tHv mpdGeory, ov 
cuyywpodca cig mépag EAOetv, 7 
\ 4. > > Sy 4 > 
oTpaTiwTiKy ceoupa’ aAA ovTeE ev 
@ la x a fe 
ois eiul, Spav Tt 7 wadelv otog TE 
éyo. Ard devrepov Tig Ev Gidors 
\ 
mapavOias TO yoaupa AoyCoue- 
\ 
vos, KaTaoma&Coma: THY Lepdv cou 
YWuyyy, TapaKkarGv TpocOyivar TO 

, c \ ‘\ , > , 
Tova. O yae TapwY ToVvoS OALYyos, 
c . ? \ ¢ 
6 O€ mpotdoK@peEvos fuiaBog ToAUS. 


124 


Pro anima tua ego efficiar: quo- 
niam diligis Dominum Jesum fi- 
lium Dei vivi. Propter quod et 
ipse tibi dixit: Ego eos, qui me 
diligunt, diligo; et qui querunt 
me, invenient pacem, 

IV. Obvenit itaque mihi di- 
cere, quia verus est sermo quem 
audivi de te, causante Rome 
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. Prapediebat enim 
propositum meum, non sinens illo 
pergere, militaris custodia: quia 
nullus talia perfecit vel passus 
est, qualia ego. Quapropter se- 
cunda consolatio est inter amicos, 
conscriptis se invicem relevare. 
Saluto sacratissimam animam tu- 
am; rogans superadjicere ad pro- 
positum tuum. Presens enim 
labor parvus est; merces vero 
quee speratur multa est. 


Conformis anime tecum fiam ego: quoniam diligis Jesum Filium 


Dei viventis. 


Propter quod et ipse dicet tibi: Ego diligentes me 


diligo; me autem querentes, invenient pacem. 


IV. Supervenit autem mihi dicere, quoniam verus sermo, quem 


audivi de te, adhuc existente te in Roma apud beatum Papam Cle- 
tum; cui successit ad presens digne beatus Clemens, Petri et Pauli 
auditor. Et nunc apposuisti ad ipsum centupliciter; et apponas 
adhue, 6 dilecta. Desideravi vehementer venire ad vos, ut con- 
quiescerem vobiscum: sed non in homine via ipsius. Detinuit 
enim meum propositum, non concedens ad terminum ire, militaris 
custodia. Sed neque in quibus sum, operari aliquid vel pati potens 
ego. Propter quod, secundum ejus que in amicis consolationis 
literam reputans, saluto sacram tuam animam, deprecans *opponi 
robori. Praesens enim labor paucus; expectata vero merces 
multa. 


Prov. vui.17. 


Jer. x. 23. 


Prov.vili. 17. 


Jer. x. 23. 


* |. apponi. 


125 


E’. Pev-yere TOUS apvoupevous TO 
ma Bos XpioTov, Kai try KaTa TapKo 
yevenowy" moANot dé eit cprt of 
TAUTY vorouvTes THV appwortiar. 
Ta Oe aANax ool Toapaivety evn bes, 
KATNPTIO MEV pev TavTi épye Kal 
Adyo ayabo, Ouvapevy dé Kai GA- 
Aous vouGerety € ev XpioTa. [” Aona- 
oat TAVT OS “TOUS bpolous cou, av Te- 
Xopévous THS €QUTOV cwrnplas év 
XpioTo. ] ‘Aotacovtal ce oi impeov- 
TEPOL, KAI [oi] O1aKOVOL, KOI TOO TAV- 
TWY O iepog” Bpwv. Aondlerat oe 
Kacoravos 6 6 Eévog pou, Kat UY adeA- 
py pou 2 YOMETY AUTOV, KOI TH piata- 
TO. HUTOY [Téxva. Eppapevny [ce] 

/ 
TOpKIKyY Kal mv eUMaTEKY vyelav 
6 Kuvptos ayiaoet ael, Kau (ompt Ce 
ev Xplor Tvyovcay Tov oTepavov. 


THE EPISTLE TO THE TARSIANS. 


V. Fuge eos qui negant passio- 
nem Christi, et nativitatem ejus 
secundum carnem. Multi vero 
sunt modo, qui hane 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 : 
pree omnibus vero sanctus Hyron. 
Salutant te Cassianus hospes me- 
us, et soror mea conjux ejus, et 
dulcissimi filii eorum. Incolu- 
mem te carnali et spirituali salute 
Dominus sanctificet semper: et 
videam te in Domino consecutam 
coronam. 


V. Fugite abnegantes passionem Christi, et secundum carnem 


nativitatem. 


Multi autem sunt nunc, secundum hance egrotantes 


egritudinem. Alia autem tibi admonere facile; perfectee quidem 
omni opere et sermone bono; potenti autem et aliis suadere in 


Christo. 
in Christo. 
Eron. 


Saluta omnes similes tibi, retinentes sui ipsorum salutem 
Salutant te Presbyteri, et Diaconi; et ante omnes sacer 
Salutat te Cassianus peregrinus meus, et soror mea et 


sponsa ipsius, et dilectissima ipsorum. Valentem, carnalem et spi- 


ritualem sanitatem, Dominus sanctificet semper: 


Christo potientem corona. 


et videam te in 





THE EPISTLE TO THE TARSIANS. 


TOY AYTOY TIPO TOYS 
EN TAP2O. 

'Iyvatios, 6 Kat Qcopdpos, 7H ce- 
cwouévn év XpioT@® €xKAnoia, 
akieraivo, kat a&topuvnpovetto, 
Kou akiaryannT@, Th oven ev Tap- 
o0, EAcos, eipyvn and Ocod Ta- 
Tpos, Kat Kupiou Incod Xpiatod, 
mAnOuvOein Oia TAVTOs. 


EJUSDEM EPISTOLA AD 
TARSENSES. 
Scripta ex Philippis. 
Ignatius, qui et Theophorus, salu- 
tem consecute in Christo Ec- 
clesiz, laude dignee et memoria 
digne, et dilectione digne, quae 
est in Tharso, misericordia et 
pax a Deo Patre et Domino 
Jesu Christo. 


EJUSDEM EPISTOLA AD TARSENSES. 


Ignatius, qui et Theophorus, salvate in Christo Ecclesize, digne laude, 
et dignaz memoria, et digne dilectione, existenti in Tarso; miseri- 
cordia, pax, a Deo Patre, et Domino Jesu Christo, multiplicetur 


semper. 


+? 





THE BPISTLE TO THK TARSIANS. 


7 
A’. Amd Suplas wéxpe’ Pans Qn- 
piomaya' ody vd aAdywv Inpiwv 
A ” 
BiBpwokdpevog’ TavTa yap, OS LETE, 
@cod YeAjoavtos, ecpelravto Tov 
Aavijr' adn’ ind avOpwropdppev, 
*~ , 7 ‘ , 7 
ois 6 avypepos Iynp EeucwAcuwv 
vurrer pe donucpar Kat TITEWOKEN 
GAN odevdg Adyov To1ovpmar THY 
a »a\ ‘ ‘\ / 
dewdv, odde Exw THY WuynY Timiay 
“ ‘ ~ 
EmavTa, &¢ &yan@v avtnv 4wadAov 
A UN y , ¢ / ; ‘ 
» TOV Kupiov. Aro €Toipog eipe TOS 
a) ‘ , ‘ , ‘ 
mip, mpos Inpia, moos Eicpos, mpos 
~ ‘ ” 
oravpov’ pdvov, va Xprtov Ww 
“ ‘ ‘ 
TOV TwTHPE pou Kai Oedv, Tov UTEP 
éuod anobavevra. Tlapakada ouv 
€ “ > ‘ © , la c ‘ 
wuas bya 6 Dérpu0g Xprorov, o dia 
yas Kat Sararrns éAavvduevos" 
Brijkere év TH Tiere, Edpator [¥i- 
, 
veobe,] dtt 6 Dikaios Ex TigTEws Cy- 
, > “~ id , 
cera yiverbe akArvets, oTt Kuptog 
> ” 
KQTOIKICEL LOVOTPOTOUS EV OK. 

B’. “Eyvwv, 671 T1vés TOV TOU La- 
Tava UmnpeTav EBovAyjOycav vyuas 
cal “A / 
rapatos’ of pév, OTe Inoouvs Doxyoer 
éyevvnOn, Kat dokyjoer Ecravpadn, 
‘ , 3 tp . LLeP aN fe > 
Kat Soxyoe anéOavev" oi dé, 6Tt OUK 
4 eX a A, € X 
€oTtv vlog Tou Oypuoupyov" oi Oe, 
yy > , > gre > «_% , , 
OTt AUTOS EOTIV 6 ET TAaVTWY OEds" 


126 


I. Satiatus sum in omnibus,aSy- 
ria usque ad Romam cum bestiis 
depugnans; non ab irrationalibus 
scilicet bestiis comestus: illa enim, 
voluntate Dei, pepercerunt Dani- 
eli: sed humanam figuram haben- 
tibus, que sunt immanes bestia. 
Obsident enim me nocte ac die, ac 
devorant. Sed nulli iniquorum is- 
torum facio sermonem; neque ha- 
beo animam meam tam honorabi- 
lem mihi, ut plus eam quam Do- 
minum diligam. Propter quod 
paratus sum ad ignem, ad bestias, 
ad gladios, ad crucem: tantum ut 
Christum videam salvatorem me- 
um et Deum, qui pro me mortuus 
est. Rogo ergo vos ego vinctus 
Christi, qui per terram et mare 
exagitor: state in fide confirmati: 
quoniam justus ex fide vivit. E- 
stote indeclinabiles, et unanimes 
in fide: quoniam Dominus habi- 
tare facit unanimes in domo. 


If. Agnovi enim quoniam quidam 
ex ministris Sathane 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: he enim, ut scitis, Deo volente pepercerunt 
Danieli: ab his autem que humane forme; 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. 

If. Novi quoniam quidam ministrorum Sathanze 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: 


Dan. vi. 


Act. xx. 24. 


1 Cor.xvi.l3. 


Hab. ii. 4. 
Gal. iii, 11. 


Ps. lxviii. 6. 


Dan. vi. 


Act. xx. 24. 


1Cor.xvi.13. 
Hab. ii. 4. 


Gal iii. 11. 


Ps. lxviii. 6. 


127 


\ > 
aAAoL Oe, OTe WriAos AavOpwTds ETT" 
J Very € \ 4 > ? , 
ETEPoL O€, OTL) TAPE AUTH OUK EryEt- 

an > \ 
PETAL, Ka OEt TOV aTOAQaVOTIKOY Biov 
a ‘ S 
Civ Kol peTiévat’ TovTo yap clvae 
A an nm ? \ 
TEpas TOV AYA TOls MET OV TOAU 
pbapyncopuévots. TooovTav Kakayv 
> \ > 7 > i “~ > 
ET MOS EITEKMMATEV’ AAA v[UELS OU- 
‘ / nN 
dé mods wpav ci~ate TH UTOTAY? 
2. ON , / 5] lal 
auTw@v. IlavAou yap ecte moAiTat 
‘\ % “~ > \ > , 
Kai padytai, Tov amo LepocoAv- 
‘ d , ap theo 
f@v Kat KUKA@ pexypt Tou IAAver- 
KOU TeTANPWKOTOS TO EevayyeALOY, 
lot ~ > 
Kal Ta OTIy“aTa TOU XpioTou ev 
TH TapKi TEpiéepovTos. 
IT’. OU pepvynpévot, mavTMS yIt- 
7 4 > a e 4, > 
VOOKETE, OTt Incous o Kupios aAn- 
A / 
Os évyevvnOn ex Mapias, yevopuevos 
\ ‘ 
EK ‘yuvalKos, Kat aAnOeia eoTav- 
7 > \ \ \ \ / 
paby. Exot yap, pyot, un yevoito 
la \ an an 
Kavxyaobau, ef un Ev TA TTAVED TOU 
rn las , oy 
Kupiov tov “Incov" Kat aAnberq [e- 
‘ > / by yg eae “ 2 
mabe, kor] amébavev, Karavertyn Et 
\ \ \ ¢ \ 
madyTos yap, pyoiv, o XpioTos, 
€i TP@TOS CE avacTaTEWsS VvEeKEaV" 
La sts 7 ma ¢ , Z°02 
Kal, “O ameOave, TY ap“apTia ane- 
> / be \ a lay lal an 
Oavev epanak 0 d€ CH, TO Ow CH. 
> ‘\ ‘4 4 al la 
Ere: tis xpeta decuav, Xprotov 
\ , , 
pn amoBavevTos; Tis YpEla UTOLO- 
“ / 
vis; Tis KpEla pactiywr; Ti OnTOTE, 


THE EPISTLE TO THE TARSIANS., 


alii quoque, quia homo est purus ; 
quidam vero quia caro ejus non 
resurrexit, et quia oportet fruibi- 
lem vitam habere, atque hance esse 
finem bonorum, qui non post mul- 
tum corrumpitur. Qui quidem 
illis multorum malorum agger cu- 
mulatus est. Sed vos non inten- 
datis mendaciis eorum. Pauli 
enim estis cives et discipuli, qui 
ab Hierosolymis et in circuitu us- 
que ad Illyricum replevit Evange- 
lio; et stigmata Christi in corpore 
suo portavit. 


I{I. Cujus memores estote om- 
nimodis: et cognoscite, quia Do- 
minus Jesus Christus vere natus 
est de Maria, factus ex muliere, 
et vere crucifixus est: in qua 
cruce gloriatur Paulus, dicens, 
Mihi autem absit gloriari, nisi in 
cruce Domini nostri Jesu Christi. 
Et vere passus est, et mortuus, et 


Gal. | 


Rom. 3 


Gal. v 


Gal. 1 


resurrexit. Si enim passibilis, in- Act.« 


quit, Christus, si primus ex mor- 
tuis resurrexit. 
est peccato, mortuus est semel ; 
quod autem vivit, vivit Deo. In- 
super, que necessitas vinculorum, 
Christo non mortuo? Que ne- 
cessitas tolerantiz, aut que ne- 
cessitas flagellorum? Quid, quod 


Alii autem, quoniam nudus homo est: Alteri vero, quoniam caro hc 
non resurgit; et oportet voluptuosam vitam vivere et transire: hanc 
enim esse terminum bonorum post non multum corrumpendis. Tan- 


torum malorum multitudo eos inebriavit. 
veniatis sub subjectionem ipsorum. 


Sed vos neque ad horam 
Pauli enim estis cives et disci- 


Et, Qui mortuus Rom. 


Gal. 


puli, qui a Ierosolymis et circum usque Illyricum implevit Evange- Rom. 
lium ; stigmata Christi in carne circumtulit. 

III. Cujus memores, omnino cognoscitis, quoniam Jesus Dominus 
vere natus est ex Maria, factus ex muliere, et veritate crucifixus est: Mi- Gal. 
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- Act.x: 
rectione mortuorum. Et: Quod mortuus est, peccato mortuus est se- Rom. 
mel; quod autem vivit, Deo vivit. Quia quid opus vinculis, Christo non 
mortuo? Quid opus sustinentia ? quid opus flagellis? Quid umquam, 


é 


Gal. 





THE BPISTLE TO THE TARSIANS. 


Hérpos judv coravpovro; TWavdog 
‘ - 
de Kal “ldkwBog poyalpa eréue 
vovTo; ‘Twavung de ecpuyadevero év 
Naty; Srépavos de ev AOors avy- 
petro mapa TOY KupioKTévwy ‘Tov- 
Salwov; dA’ ovdev ToUTwY eiKy’ GAy- 
Oelg yap coravpoOn 6 Kpiog vmd 
tov dvaceBov. 
= 5 
A’. Kat [dr:] ot tog 6 yevunbets éK 
yuvaiKkds, vids eat TOU Oeov" Kau 
¢ ‘ 4 Ld 
[6] sravpwieis, mowTdoToKos marNs 
Uy \ \ , « 4 ; 
KTigews, Kai Oeog Aoyos* Kat au- 
. s , \ D ere \ «. @ 
TOS EToInTe TA TAaVTA’ AEE yap oO 
andatoAos’ Eis cds 6 Maryp, && 
@, s “ ‘ , > fa) 
ouTa TAVTA Kai et¢ Kupiog Inoous 
© 
Xpiotos, 8k ov Ta mavTa. Kat ma- 
Au? Eic yap Ocos, Kai cig peoitys 
cod Kat avOpamwy, [&vOpwrros | Iy- 
gods Xpiordc* Kat, Ev avtG éxticby 
‘ , ‘\ > > ~ ‘ b] ‘\ 
TH TAVTA, TH EV OV|PAVO Kal Eri 
fal ¢ \ Tee ‘ ? 
Ys, OpaTa TE Kai adpaTa’ Kal av- 
TOs ECT! TPO TAVTWY, KAI TA TAVTA 


év aUTO TUVETTHKEV. 


128 


Petrus crucifixus est; Paulus et 
Jacobus gladiis obtruncati sunt, 
Johannes in Pathmos relegatus 
est; sed et Stephanus a Domini 
interfectoribus Judeis lapidibus 
extinctus est? Sed nec in hoe 
quidem est victoria. Vere enim 
crucifixus est Dominus ab im- 
plis. 

IV. Et quia iste qui natus est 
ex muliere, filius est Dei; et qui 
crucifixus est, primogenitus est 
omnis creature et Deus Verbum ; 
et ipse fecit omnia jussione Pa- 
tris: Apostolus corroborat, dicens, 
Unus Deus Pater, ex quo omnia; 
et unus Dominus Jesus Christus, 
per quem omnia. Et iterum; Unus 
enim Deus, unus et mediator Dei 
et hominum homo Jesus Christus. 
Qui est imago Dei invisibilis, pri- 
mogenitus universe creature : 
quoniam in ipso creata sunt om- 
nia que sunt in colo et que sunt 
in terra, visibilia et invisibilia; 
et ipse est ante omnes, et omnia 
in ipso constant. 


Petrus crucifixus est, Paulus et Jacobus gladio cesi sunt; Johannes 
vero relegatus est in Pathmo; Stephanus autem lapidibus occisus est a 


Domini occisoribus Judeis ? 
erucifixus est Dominus ab impilis. 


Sed nihil horum vane. 


Veritate enim 


IV. Et sic natus ex muliere, Filius est Dei: et crucifixus, primoge- 


nitus omnis creature, et Deus Verbum: et ipse fecit omnia. 


Dicit 


Act. xii, 2. 
Apoe. i. 9, 
Act. vii, 59. 
1 Cor. viii. 6. 
1 Tim. ii. 5. 
Col; £35; 
16, 17. 
Act. xii. 2. 
Apoc.i.9. 
Act. vil. 59. 


enim Apostolus: Unus Deus Pater, ex quo omnia; et unus Dominus 1 Cor. viii. 6. 


Jesus Christus, per quem omnia. 


Et rursus: Unus enim Deus, et 


1 Tim. ii. 5. 


unus mediator Dei et hominum, homo Jesus Christus: et in ipso Gol.i. 15. 
creata sunt omnia que in celo et in terra, visibilia et invisibilia: 
et ipse est ante omnia, et omnia in ipso consistunt. 


s 


129 THE EPISTLE TO 


E’. Kat ott ovK avtos éotw 6 
\ \ \ > >? 
émt TaVvTwY Oeds [Kat Lary, | GAA 
© > , 
vlog éxelvou ov Aéyer’ “AvaBaiva 
A A ' \ , 
moog Tov Llatepa pov, ka: LaTrepa 
c n A , ‘ \ c ae 
UM@Y, Kat Oceov pou Kai Oeov vuwv 
~ ° ee c “ Divs \ , 
Kai, OTE UTOTaYEL AUTWM TA TAV- 
Y A > | A os c\ c 
Ta, [ToTe Kat autos oO Yios vmoTa- 
/ as > lal \ 
ynoeTa: TO vnoTafavT: avTw Ta 
(of > \ \ , b] 
mavTa,| iva 7 6 Ocog TA TAaVTA EV 
4 5 $C Y 4 ~ c ak. 
mT™Qa01v. OuKovv ETEPOS EOTIV O UTTO- 
, \ ae \ / > las 7 
TaEaS, KAI O OV TA TAVTA Ev TAO! 
, od & , A \ A 
KQi ETEPOS, M UMETAYN, OF KO eT 


TAVTA UTOTKOOETA. 


\ p A / ¢ 
s’. Kat oute Widos avOpwrTos, [6] 
© © \ , 
dr ov Kal év @ yéyove TA TAVTA’ 
van , 
Tavra yao ov avrov éyéveto? “Hvi- 
A AX o 
Ka €TOLEL TOV OUPAVOY, TLUTTAPT UNV 
rn XA an f vas ¢ 
AUTO, KA EKEL Hunv TAP AUT ap- 
/ \ 4 / 9 
polouca, Kal TpOTEYaIpEY jrot KAO 
an >? Sf 72 » ‘\ 
ypépav. ads 0 ap 6 Widos av- 
/ Kn 
Opwmos yKovoev, K&Oou €x dekiOv 
ny A oy A > 
pou; Tas Oe Kai cAeyer, Ipiv A Boa- 
. / es] te > \ 4 4 
ap yevéo bar eva ein; Kou, Aogacov 
n mS > \ rn 
pe TH O6EN Tov 7 Elyov TPO TOU TOV 
A 5S Kn A 5 
KoopMov etvat; Llotog de avOpwos 
, nan 
eAeyev, KataBéByka éx Tov ovpa- 


nm > iy lal \ , A, aoe eX 
VOU, OVY LV& TOI) TO SeAnpa TO Egor, 


THE TARSIANS. 


V. Et quia non est ipse, ille qui 
est super omnia Deus, sed filius 
ipsius: quiet ascendere se ad eum 


profitetur, dicens, Ascendo ad Pa- Joh. xx.1 


trem meum et ad Patrem vestrum, 
ad Deum meum et ad Deum ves- 
trum. Et, Quando ei fuerint om- 
nia subjecta, tune et ipse subjec- 
tus erit illi qui ei subdidit omnia ; 
ut sit Deus omnia in omnibus. 
Ergoalius est ille qui subjecit Filio 
omnia, et qui est omnia in omni- 
bus; et alius Filius cui subjecta 
sunt omnia, qui et post hec omnia 
subjectus erit illi qui ei subdidit 
omnia. 

VI. Et non est homo purus ille, 
per quem et in quo facta sunt om- 
nia. Omnia enim, inquit, per ip- 
sum facta sunt: sicut et in libro 
Sapientiz ipse de seipso refert, 
dicens: Cum faceret coelum, ade- 
ram illi. Et iterum: Ego eram 
apud eum componens; et congau- 
debat mihi quotidie. Quomodo 
autem homo purus audiret ; Sede 
ad dexteram meam? Aut quomo- 


1 Cor. xv.' 


Joh. i. 4 


Prov. vi 
27, 30 


Heb. 1. | 


do diceret; Antequam Abraham Joh. viii. 


fieret, ego sum? Vel illud quod 


ait; Glorifica me illa gloria, quam Joh. xvii 


habui apud te prius quam mundus 
fieret? Quis autem homo posset 
dicere; Descendi de celo, 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 Joh. xx. 
meum et Deum vestrum. Et: Quando subjecta ipsi erunt omnia, tunc 1 Cor. x 
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 celum, coaderam 


Joh. vi. 


Joh. i. 


ipsi: et illic eram apud ipsum componens; et applaudebat mihi quo- Prov. viii 


tidie. 


Qualiter autem utique nudus homo audiret; Sede a dextris Heb.i. 


meis? Qualiter autem et diceret; Priusquam Abraham fieret, ego Job. viii 
sum; et, Clarifica me claritate quam habui, antequam mundus esset, Joh. xvi 


a te? 
ut faciam voluntatem meam, sed 


voluntatem ejus qui misit me ? 


Qualis autem homo nudus diceret; Descendi de celo, non Joh. vi. 


THE BPISTLE TO THE TARSIANS, 


* \ a ‘ 
GNAQ 7d OAnuwa Tod mlpurpavTds 
v 
pe; Lept mofov de dvOpamou cAc- 
1 val ; ‘ A 
yev TO Hy 7d hag Td aAnOwoy, 6 
/ ul wv > ‘ 
cpwriter mavra avOpwrov cpxyope- 
vov elg Tov Kécpov’ cv TH KOT BH 
S Ne , ; ; re yp AO - 
HY, Kat O KOapos OL AUTOU eyeveTO, 
” , 
Kat 6 Koopog avrov OvK Eye els 
v wv 
ra Wra HAOEv, Kat of (ior adrov ov 
mapéAaBov; las ovv 6 To1ouTos, 
\ ” : ie 
Widds avOpwros, Kai ek Mapas 
vv ‘ , \ a ’ > iS 
EX@V THY apXnY TOU Elva, AAA’ OVX! 
Oeds Adyos, Kat Yios povoyerrs; 
> > Ta ‘ 5 c , * ¢ 
Ev apy? yap nv o Aoyos, Kai o 
Adyos ijv mpdg Tov Ocdv, Kati Oeds 
9S wv 
jv 6 Adyos. Kai év &AAots, Kvpros 
, \ A A 
EKTITEV ME AaPYNVY dOQV aUTOU Els 
a4 »* a A a 
Epa avTOV' mpd Tov aidvos EOEpE- 
Niwoév pe mpd JE TavTwY Bovrav 


yevva Me. 


Z’. “Ort 0€ [Kat] aviotavtou Ta 
THMATA HudV, Aéyer’ "Apv Aé- 
yo tyiv, Ott épyetar dpa, ev 7 
MAVTES Of EV TOIS pvymeElolg AKOU- 
govTa TAS pawvys [Tov viov] Tov 
cov, Kat of axovoavtes GyoovTat. 
Kai 6 amdctoAos Act yap To pbap- 
Tov ToUTO Evdvoacbat apbapciar, 


. \ \ la 5) , 
Kat To Qvytov TovTo evdvoacbat 


130 


Vel de quo homine diceretur? 
Erat lumen verum, quod illami- 
nat omuem hominem venientem 
in hune mundum. In hoe 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 homo 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. It 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- 
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- 
ruptibile hoc induere incorrup- 
tionem, et mortale hoc induere 





De quali homine vero diceret; Erat lux vera, que illuminat omnem 
hominem venientem in hune 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 ommes 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 


Joh. i, 9, 10, 
ll. 


Job. i. 1, 3, 
14, 18. 


Prov. viii. 
22, 23, 29. 


Joh. v. 25. 


1 Cor. xv. 53. 


Job. i. 9. 


Joh. i. 1, 3. 


Prov. viil.22. 


Joh. v. 25. 


1 Cor. xv. 93. 


131 THE EPISTLE TO 
abavaciav. Kat oT det cwppovers 
Civ [Kat diKatws, Kabas Tladaos] 
madw Aéyer’ Ms) tAavacbe, ovTE 
porxot, [ovTe apoevoxoirat,| ovTE 

, a4 / + , 
mopvot, ovTE Aoidopot, ovTe MEOvTOL, 
oute KAénTou, BaotAetav Oceovd [ov] 
KAnpovomynoodvvavTo Kat, Ei veK- 

‘\ > > / AN \ 
pot ovK eryeipovTau, ovde Xpioros 
eyyepran” KeVOV dpa TO KipUry a 
MOY, Kev 0€ Kay mors MOV" ert 
éore év Tals Gpaptias buav’ dpa 
Kat of Koyunbévtes év XpioTt@ ana- 
Aovro. Ei év TH Coty TAUTY nATLKO- 
TES eopev év XpioT povov, éAcetvo- 
TEpot TaVTOV avOpaTov oper. Ei 
vEKpot OUK eyelpovT at, paryouev Kal 
TL MLEV, avpLov yap dmobvijc kopev. 
OuTw dé OraKerpLevor, TI I Oroigojsev O- o- 
YWV KL KUVOY, Ot i undev TOU 4eAAov- 
TOS poovritovres; povov TOU paryety 
ppovriCovaw, eis opekw EeXoMEvo! 
Kat TOV pera TO Payer ; aveniory- 
Tot yap eat Tov [vov, Tou] KtvovvTOS 
e€voobev. 

5 ‘Ovatpny OMOY év Kupty. 
Nyete’ TAC OV EKATTOS KOKLOY 
andbea Ge, Kat Tov Qneiadn Sv- 
[Lov, KATAAGAIAY, ovKopayTiay, 
aicxporoyiay, evtpameNiay, Yubu- 
plo pLov, puoiocy, péOnv, Aayvet- 
ay, pirrapyupiay, prdodo€iay, p0o- 


voV, Kal TAY TO TOUTOLS TUYMOOY. 


THE TARSIANS. 


immortalitatem. Et quia oportet 
caste ac juste vivere, iterum di- 
cit. Nolite errare: neque forni- 
carii, neque molles, neque mascu- 
lorum concubitores, neque male- 
dici, neque ebriosi, neque fures, 
neque rapaces, regnum Dei pos- 
sidebunt. Et, Si mortui non re- 
surgunt: neque Christus resur- 
rexit. Vacua est ergo preedicatio 
nostra, vacua et fides nostra; et 
adhuc estis in peccatis vestris. 
Ergo et qui dormierunt in Christo, 
perierunt. Si in hac vita tantum 
sperantes sumus in Christo; mi- 
serabiliores sumus omnibus ho- 
minibus, Si mortui non resur- 
gunt: manducemus et bibamus; 
crastina enim moriemur. Siautem 
sic confidimus: que est differentia 
hominum et canum vel asinorum, 
qui nihil de futuro cogitant; qui 
comestionis tantummodo appeti- 
tores sunt, et post comestionem in- 
scii sunt quid interius moveatur ? 

VIL. Adquisivi vos in Domino. 
Elaborate unusquisque omnem 
malitiam deponere, et ferocem 
animum, et maliloquium, et ca- 
lumniam, et turpiloquium, malam 
conversationem, susurrationem, 
inflationem malignam,  avariti- 
am, inanem gloriam, invidiam, 
et omnia que his similia sunt. 


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 hereditare poterunt. 


Et: Si mortui non 


resurgunt; neque Christus resurrexit. Inanis ergo praedicatio nostra; 
inanis autem et fides vestra: adhuc estis in peccatis vestris. Ergo 
qui et dormierunt in Christo, perierunt. Si in vita hac sperantes 
sumus in Christo solum; miserabiliores omnibus hominibus sumus. 
Si mortui non resurgunt; comedamus et bibamus; cras enim mori- 
mur. Sic autem dispositi, quid distabimus ab asinis et canibus, qui 
nihil de futuro curant; in appetitum euntes et eorum que post come- 
dere? Inscii enim sunt moventis intus intellectus. 

VIII. Fruar vobis in Domino. Vigilate omnem unusquisque mali- 
tiam depouere, et feralem furorem, detractionem, calumniam, turpi- 
Joquium, scurrilitatem, susurrationem, inflationem, ebrietatem, luxu- 
rijam, avaritiam, inanem gloriam, inyidiam, et omne his concurrens: 


1 Cor. vi 
10. 


1 Cor. xv 
14,174 
19, 32 


1 Cor. 9 


1 Cor. 
13, & 


THE EPISTLE TO THE TARSIANS, 


‘Evdvcacde de Tov Kupiov wav Iy- 
gov Xpirrov, Kai THS wapKos mp 
votay po) mociabe els € pm Ou pales. Oi 
mpcaurepor, Umoracoed Ve T@) OT 
oKOT ED" ot SictKovor, To mpeo Buré- 
pos 6 Ads, Toig mpeg BuTépors kau 
Tig Diakdvors. Avriuxos eyo 
TOV pudarrov Tey TAUTHV ny @v- 
takiay’ Kai 6 Kupiog em per’ av- 
TOY OimveKas. 


O. Oi Gadpes, orépyere Tas yar 
pera budvr ai yuvaiixes, TOUS bHo- 
Ciyous’ of maides, TOUS ryovets axi~ 
deta Be" of yovers, Ta TEKVa EKTPE- 
pete év madera Kat vovbecia Ku- 
piov. Tas év morpBevia TIMATE, OC 
iepetag Xprorou' TAS év TEMVOTHTE 
x70A6, O¢ Suoiarriprov Ocov. Oi 
KUpIOL, peta perdous TOLS dovAoxg 
emTaoT ETE of dovAo, peta o- 
Bou Tots Kuprors eFumypereire. M»- 
Deis ¢ év buy apryos éore" pate yap 
THS evdeias ) pylon. Tavra ouK 
emTAT TLD, Os vy Tt, et Kau dedemau" 
GAN’ as adeApos b Umomimvnokw. Ein 
Kuvpios pe? tuav. 


7; ‘Ovatuny DMO’ TOV Tpocevy av" 
mporevy er Ge, vac ‘Tyoou _EMTUXO. 
Tlaparidepar buiv THY év ‘AvTio- 
xela. exKAno lav. "AomalovTa vas 
ai eKKANT IC DArnmyciwv, 6Gev 
Kat ypadpw vuiv. ‘AomwaCerar buas 


indui Dominum nostrum Jesum 
non fieri in concupiscentiis. 


ipsis continue. 


IX. Viri, diligite sponsas vestras ; uxores, conjuges vestros. 


132 


Induite autem Dominum nostrum 
JesumChristum; et carnis curam 
ne feceritis in concupiscentiis, 
Presbyteri subditi estote Episco- 
0, Diaconi Presbyteris, populus 
Giiaiie. Pro animabus hance 
ordinationem custodientibus ego 
efliciar: et Dominus sit cum eis 
indesinenter. 

IX. Commendo vobis, 6 viri, 
diligite conjuges vestras: et vos 
mulieres, diligite compares ves- 
tros. Filii, honorate parentes 
et vos parentes, filios nutrite in 
eruditione et disciplina Domini. 
Eas que in virginitate sunt ho- 
norate, sicut sacras Christi: vi- 
duas pudicas, ut sacrarium Dei, 
veneramini. Domini cum parci- 
tate estote. Servi cum timore 
dominis deservite. Nemo otio- 
sus in vobis sit. Mater enim 
egestatis est vacuitas. Hee au- 
tem dicens, non impero quantum 
oportet: et si quidem vinctus 
sum, tanquam fratres commemo- 
ro: et si Dominus est vobiscum. 

X. Adquisivi vos. Oratio- 
nibus vestris incumbite, ut Je- 
sum merear adipisci. Commen- 
do vobis Ecclesiam, quz est in 
Antiochia. Salutant vos elec- 
te Ecclesiae Philippensium: un- 
de et scribo vobis. Salutat vos 


Christum, et carnis providentiam 


Presbyteri subjecti estote Episcopo, 
Diaconi Episcopo et Presbyteris, populus Diaconis. 
his qui custodiunt hane bonam ordinationem : 


Consimilis ego 
et Dominus sit cum 


Pueri, 


parentes prahonorate: parentes, filios nutrite in disciplina et admo- 


nitione Domini. 


Eas que in virginitate honorate, ut sacras Christi: 
eas que in honestate viduas, ut altare Dei. 
mine servis precipite: servi, cum timore Dominis ministrate. 
lus in vobis otiosus maneat: mater enim indigentie otiositas. 


Domini, cum modera- 
Nul- 
Hoe 


enim non precipio, ut existens aliquis, etsi ligor : sed, ut frater, ad 


memoriam revoco. 


Ecclesia Philippensium ; unde 


Sit Dominus vobiscum. 
X. Fruar vestris orationibus. 
mendo vobis eam gue in Antiochia Ecclesiam. 


Com- 
Salutant vos 
Salutat vos 


Orate ut Jesu fruar. 


et seribo  vobis. 


Kom, xili.14, 


Eph. vi. 4. 


Rom. xiii. 14. 


Eph. vi. 4, 


133 


PiAwv 6 SidKovos UpLBy, @ Kal eyo 
EUXAPLTTO, OTOVOaIwS nnperovvrt 
poor év Tao. ‘Aomalerat vpas 
Ayaborous 6 6 OraKovos, 0 0 €K Zupias, 
O¢ akKOAOUOE? j.or ev XpioTo. ‘Aond- 
cacGe aAAjAous év aryion pirjpart. 
AoraCopau TAVTOAS Kau TAT AS, TOUS 
év Xpio TO. "Eppwobe TOMOATE Kat 
Puy Kou MVE MATE évl, Kal Euov 
py éemtAdOnobe. “O Kupios pe® 
UMOV. 


THE EPISTLE TO THE ANTIOCHIANS, 


Philon diaconus vester; cui et 
ego gratias ago, bene mihi ser- 
vienti in omnibus. Salutat vos 
Agathopus diaconus de Syria: qui 
me sequitur in Christo. Salutate 
invicem in osculo sancto. Saluto 
universos et universas qui sunt 
in Christo... Incolumes estote cor- 
pore et animo et spiritu: et mei 
ne obliviscamini. Et sit Deus 
vobiscum. 


Philon diaconus vester; cui et eratias ego ago, studiose ministranti 


mihi in omnibus. 
Christo. 


Salutat vos Diaconus, qui ex Syria sequitur me in 
Salutate ad invicem in sancto osculo. 


Saluto universos et 


universas in Christo. Valete anima et spiritu: et mei non oblivisca- 


mini. Dominus vobiscum. 





THE EPISTLE TO THE ANTIOCHIANS. 


TOY AYTOY IPOs 
ANTIOXEI. 


Tyvarios, 6 Kau Ocopépos, exKAnota 
nrenpery i710 Qcov, éxAcAeypevy 
imo Xpiorov, ToporKovrn ev Zv- 
pia, Kal TPOTy Xpiarov ET WVU- 
pia AaBovon, TH év Avrioxerq, 
év Oca Tarpi, KO Kuplo "Inoov 
Xpior@, Yatperv. 


a's "Edad prot Ka KoUpa Ta 
Seopa ) Kvpios TMETIONNKE, pabov- 
TO cipnvevely DUGS, Kat év Taon 
omovoig CuPKIKH TE Ka MVEULO.- 
TUK] Oudryerv. Tlapaxarha OUV ULAS 
eyo o deopuos év Kupic, jagias 
TMEPITATHO A TIS KANO ews 7S €K- 
AnOynte, cvAaTTomevor TAs. EioKo- 
pucaoas aipécets Tov Llovypov, ém 


 -EJUSDEM EPISTOLA AD 
ANTIOCHENSES, 
Scripta ex Philippis. 
Ignatius qui et Theophorus, Ec- 
clesize Antiochensi misericor- 
diam a Christo consecute, habi- 
tanti in Syria, que prima Christi 
cognomen accepit, que est in 
Antiochia; in Deo Patre, et 
Domino Jesu Christo, Salutem. 


I. Levia mihi et inonerosa 
vincula fecit Dominus, cum didi- 
cissem vos pacificos esse, et in om- 
ni concordia carnali et spirituali 
vos transigere. Rogo igitur vos 
ego vinctus in Domino, digne aimn- 
bulare vocatione qua vocati es- 
tis: custodientes vos ab intro- 
euntibus heresibus malignis, ad 


EPISTOLA AD ANTIOCHENOS. 


Ignatius, qui et Theophorus, 


Ecclesie habenti propitiationem a Deo, 


dilectee a Christo, advene in Syria, et prime Christi_cognomina- 


tionem accipienti in Antiochia; 


Christo, gaudere. 


in Deo Patre, et Doistino Jesu 


I. Levia mihi et non onerosa vincula Dominus fecit, discenti pacem 


habere vos, et in omni concordia carnali et spirituali conversari. 


De- 


2 Cor 


2 Cor 


Act. 3 


Eph. 


Act. 3 


precor igitur vos ego vinctus in Domino, digne ambulare vocatione Eph. 


qua viata estis : 


observantes vos ab inductis heeresibus Maligni, in 





THE BPISTLE TO THE ANTIOCHIANS, 124 


‘ a 
anatyn Kai dnwrela tTdv neOoud- 
var avr mporiyev 30 ri Tov 
‘AmorrdAwy diWayi, Kal vou Kal 
mpoyrais morcevew* nacav ‘lou- 

* . ‘ “ ste 
Saixyy Kat ‘KAAnviKyy &moppifras 
mAdvyv' Kai paytre mAnOos YJewv 
5 . ‘ ; 
émemayewv, pojte Tov Xpiorov ap- 

al , Cal ‘ 4 ~_~ 
vetrOat meopace: Tov Cvog Mcov. 

B’. Mwory te yap 6 mords Je- 

A“ “ b] ‘ / e 
panwv tov Oeov cimav, Kupiog 6 
® , ‘ 
@cds wou, Kipios ety ear’ Kai Tov 
oe \ , ‘ \ € 
Eva Kal pdvov KynpvEag Ocov, wpo- 

7 yn? ‘ ‘ 7 

Adyyoev evdews Kat Tov Kupiov 
, ” all 

Hav, Aéyav' Kupiog eBpegev emt 
Dddopa Kai Popoppa mapa Kupiov 
a \ a ‘ , ‘ io © 
mup Kai Setov' Kai maAw* Evrev o 

\ 7 lA 7533 

eds, woijowpev avOopwrov Kar’ ei- 

S) \ 
Kova netepav’ Kat Eroinoev 6 Ocos 
\ ” ’ B.A A 
Tov GvOpwmrov, KaT eikova QOecou 
ea, hel ee N ten y ; 
émoinoev avtov’ Kai egnc ’Ev et- 

, —" wo , \ ” 

Kove Qeovd eToiyoTe Tov avOpwror. 
, , ‘ 
Kal or: yevycetou avOpwros, pyor 
a / 
Tpopyrnv vuiv avactycet Kupros 
. a > a ery ¢ Tee 4 
EK TOV ADEAPAY VMOV, ws EME. 

I’. Of dé Meopyrat, eimdvres as 
> , an mn »? \ ‘\ 
€K TMPOTwWTOV Tou Ocov, Kya Oecog 

na \ a) > 
MPOTOS, Kal EY META TAUTA, Kat 

a # a 
TAY EOD OvK EaTL OEds, TEP TOU 
Hartpos TOv GAwy Aéyouot. Kai ne- 
pi Tov Kupiov nav ‘Incov Xeiotov" 


deceptione et perditione persuasorum ab _ ipso. 


seductionem et perditionem con- 
senticntium eis, Intendere autem 
Apostolorum doctrine, et Legi 
atque Prophetis eredere; omnem 
Judaicum atque Paganicum erro- 


rem abjicere; et neque multitu- 


dinem Deorum admittere, neque 
Christum ad excusationem unius 
Dei negare. 

Il. Moyse fideli famulo Dei ad 
populum dicente: Dominus Deus 
tuus Deus unus est. Et unum 
atque solum predicans Deum, 
confessus est statim etiam Domi- 
num nostrum, dicens. Pluit Do- 
minus super Sodomam et Gomor- 
ram ignem et sulphur a Domino 
decalo. Etiterum: Etdixit Deus; 
faciamus hominem ad imaginem 
et similitudinem nostram. Et 
rursum: Et fecit Deus hominem; 
ad imaginem Dei fecit illum. Et 
paulo post: Ad imaginem Dei fe- 
cit hominem. Et quia nasciturus 
erat homo, sic ait: Prophetam 
suscitabit vobis Dominus Deus 
vester de fratribus vestris sicut 
me. 

III. Nam et Prophete ex per- 
sona Dei dixerunt: Ego Deus 
primus, et ego post hac; et preter 
me non est Deus. Hoc autem de 
Patre omnium dixerunt. De Do- 
mino vero nostro Jesu Christo 


Attendite autem 


Apostolorum doctrine, 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, dicens; Dominus Deus tuus, Deut. vi. 4. 


Dominus unus est, et unum et solum predicans Deum, confessus est y,,. vi; 


Deut, vi. 4. 
cum 
Mar. xii, 29. 


Gen, xix.24. 


Gen. i.26,27. 


Gen. v. l. 
et ix. 6. 


Dent. xviii. 
15. cum 


Act. iii. 22. 
et vii. 37. 


Esai. xliv. 6. 


xii. 29. 


confestim et Dominum nostrum, dicens: Pluit Dominus super Sodo- Gen.xix.24. 
mam etGomorram ignem a Domino et sulphur. Et rursus: Et dixit Gen.i.26,27. 
Deus, faciamus hominem secundum imaginem nostram et secundum 


similitudinem: et, fecit Deus hominem; 


fecit ipsum. 


secundum imaginem Dei 


Et deinceps: quoniam in imagine Dei fecit hominem. 


Et quia fiet homo, ait: Prophetam vobis suscitabit Dominus ex fra- 


tribus véstris sicut me. 


Gen. v. I. 
et ix. 6. 


Deut. xviii. 
15. cum 
Act. iii. 22. 


IIL. Prophet autem, dicentes ut ex persona Dei; Ego. Deus ,t2" 
primus, et ego post hec, et prater me non est Deus; de Pa- 


tre omnium dicunt. Et de 


Domino nostro Jesu Christo: 


sai. xliv. 6. 


135 


> al a A 
Yids, paciv, €060n nut, ov 7 apyn 
A U A A 
él TOU wou AUTOV éoTiv avwOeyr, 
“ ee lal 

Kal KAAEITAL TO OVOMA AUTOV pLEya- 
“~ A \ 

Ans BovAys ayyedos, Davpactos, 

‘ 

aipBovaos, Oeds iaxyupos, E€ovcta- 
, . A n oJ 4, 

ams. Kat wept tH9 évavOowmy- 
> . > \ c / 5 

sews autov' “Idov 7 mapGevos ev 
, en 

yaotpt An erat, Kat TéEEeTat viov, 

‘ / \ »y > nS 

Kai KAAEToUCL TO OVOMa auTOU Ep- 

pavounA. Kat mept tov madous 

\ lA 7 

‘Qs mpoRarov emi oparyny nyOn, Kat 

ag apuvos évavTiov Tov KElpavToS 
S/N a 2 > ‘ ¢€ 5) , 

auTov adwvos’ Kayw ws apviov 


U “a , 
aKaKOV aydouevov Tou QuerOat. 


A’. Oi re Etvayyediorai eimovres 
\ ad , , b) \ 
Tov eva Ilarepa provov aAnbivov 
\ an 
Ocov, Kal Ta KaTA TOV Kvptov Hav 
> ov 
ov TapéAiTov, GAN eyparav' “Ev 
> ent SS ¢ / aS / oy 
apx7 7v o Aoyos, Kat o Aoyos nv 
\ \ \ \ 5 
mpos Tov Oeov, Kai Oeds nv 6 Ad- 
ee > \ 
ros’ oUTOS rv Ev apyy Tpos TOV 
, ard ? 5) a DAP \ 
Ocov' mavTa Ot aUTOU EYEvETO, Kat 
S 5) oy ih ING A , 
KWPIS AUTOU EEVETO OVOE Ev 0 YE- 
‘ ‘\ -~ > s 
yove. Kai mepe ty¢ evavOowmy- 
c ‘\ ‘ 
gews’ “O Adyos, yai, cap& éyé- 
VETO, KL ETKHVWOEV Ev HuLY' Kal, 
, , > lal lal 
BiBAos yevécews ‘Incov Xpiotov 


THE EPISTLE TO THE ANTIOCHIANS. 


rursum Prophete proclamave- 
runt, dicentes: Ecce puer natus 
est nobis, et filius datus est nobis, 
cujus initium est desuper: et vo- 
cabitur, inguiunt, nomen ejus 
Magni consilii Angelus, admira- 
bilis, consiliarius, Deus fortis, po- 
testatem habens, Princeps pacis. 
Nam et de incarnatione ejus ex 
Virgine dicunt: Ecce Virgo in 
utero concipiet, et pariet filium, 
et vocabitur nomen ejus Emma- 
nuel. Et de passione ejus nihilo- 
minus adjecerunt, dicentes: Sicut 
ovis ad occisionem ductus est, et 
sicut agnus coram tondente se 
sine voce. Et iterum, ipse de se 
ipso referens, dicit: Ego autem, 
sicut agnus innocens, ductus sum 
ad immolandum. 

IV. Nam et Evangeliste di- 
centes, unum solum verum Deum 
esse Patrem; etiam que ad Do- 
minum nostrum Jesum Christum 
pertinent non pretermiserunt, sed 
potius perscripserunt, dicentes : 
In principio erat Verbum, et Ver- 
bum erat apud Deum, et Deus 
erat Verbum. Hoc erat in prin- 
cipio apud Deum. Omnia per ip- 
sum facta sunt, et sine ipso factum 
est nihil. Sed et de incarnatione 
ejus subjunxerunt, dicentes: Et 
Verbum caro factum est, et habita- 
vitin nobis. Et iterum: Liber, in- 
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 passione; Ut ovis ad occisionem ductus est, et quasi agnus Esai. lii 
Et, Ego sicut agnus innocens duc- 


coram tondente ipsum, sine voce. 
tus ad sacrificandum. 


IV. Et Evangelista dicentes, unum Patrem solum verum Deum; et quee Joh. xy 
secundum Dominum nostrum non dereliguerunt, sed scripserunt: In Job. i.1, 


Et de inhumanatione ipsius; Ecce Virgo in Esai. vii 
utero concipiet, et pariet fillium; et vocabunt nomen ejus Emanuel. y,; ;_ 


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, 





Esai. 


Joh. i. 1 


Mat. i. 


Es. ix. 


t. 18 


Act. viii, 
Jer. Xi. 


Joh. i. 
Mat. i 


=» ‘>= 


is 


THE BPISTLKE TO THE ANTIOCHIANS, 


viod AaBid, viow ‘APpadw Oi be 
‘AmdaroAor elmovres, Ort Oeds eis 
éoriv, cimov of adroit, Ort cig Kai 
peairns @cod Kai dvOpamov’ Kai 
TV EV wmaT OT Kar TO WKOOS ouK 
empoxovOnorav’ ri yap pnory ; div- 
Opwmos ‘Incous Xpiorros, ¢ 6 doug € av- 
Tov Umep THs TOU Kdgpou Cwrg Kad 
TWTNOILAS. 

E’. [ds ovy do71¢ eva Kad povov Ka- 
Taryychrce @eov, en’ avoupéret TIS 
TOU Xpucrrov SeoryTos, éoti d1aBo- 
Aos, Kat ex Opos TATNS SiKouoovvns” 
5 Te OMOAOYOV Xpiorovy ov TOU 
monje avros TOV KOo Mov viov, aN 
étépou THvds dyvaorrou, nmap dv eK) 
pugev o 0 vd.0s Kal ob Mpognr at, ou- 
TOS opyavev eoTLV avTOU TOU dia- 
Borov" o Te mv éevavOpamyaw TO- 
parroupevos, xa Tov oT aupov emraut- 
oxXuvdjevos, de dv Bédepau, ourds 
6oTIV au Tix Poros 5 TE pidov av- 
Opeemoy Aéyoov Tov Xpiorov, ema pa- 
TOS €OTL KATA TOV Tpopyrny, OUK 
émt Oecd memo1Oads, aA emi avOpa- 
mo O10 Kal aKapTos ETI, TAapa- 
TAyTIas TH ayeropupikn. 

s. Tadra ypapw vulv, @ 
TOU Xpiarou vecAaia, ov cuvel- 
Sag tuly TO ToL10vUTO peovnpa, aA- 
Ac TpopuAaTTouevos UMASS, WS TA- 
™p T& éavToD Téxva.  BAémeTe 


136 
filii David, filii Abraham, Apos- 
toli quoque Christi, asserentes quin 
Deus unus est, adjecerunt, di- 
centes: Unus Deus, unus et Me- 
diator Dei et hominum. Et de 


incarnatione ejus ac passione non 
erubuerunt; sed potius Sduci ‘la- 
liter subjunxerunt, dicentes : Ho- 
mo Christus Jesus ; qui dedit se- 
metipsum pro sec uli vita. 

V. Omnis ergo qui unum Deum 
annunciat,intercipit: iutem Christi 
divinitatem ; filius est Diaboli, et 
inimicus omnis justitia. Qui au- 
tem non confitetur Christum fi- 
lium esse ejus qui fecit miundum, 
sed alterius cujusdam incogniti, 
preter eum quem preedicat Lex 
et Prophete; hic organum est 
ipsius Diaboli. Quicunque autem 
incarnationem Christi recusat, et 
crucem ejus erubescit, propter 
quam ego vinctus sum ; hic est 
Antichristus. Quicunque vero pu- 
rum hominem dicit esse Christum, 
maledictus est, secundum dictum 
Prophete, non in Deum fidens, sed 
in hominem tantum. Proptereaet 
infructuosus est, quemadmodum 
tamariscus que est in deserto. 

VI. Hee secribo vobis, cum 
sim Christi novellum olive ; 
non ignorans vos taliter sa- 
pere: sed przecustodio vos, si- 
cut pater filios suos. Videte 


filii David, filii Abraham. Apostoliautem dicentes, quoniam Deus est ; 
dicebant illi ipsi, quoniam unus et mediator Dei et hominum. Et in- 
corporationem et passionem non erubuerunt. Quid enim ait? Homo 
Jesus Christus ; qui dedit semetipsum redemptionem pro mundi vita. 

V. Omnis igitur qui unum annunciat Deum, in interemptione 
divinitatis Christi; filius est Diaboli, et inimicus omnis justitie. Et 
qui confitetur Christum, non ejus qui fecit mundum filium, sed alte- 
rius cujusdam incogniti, preter quem predicavit Lex et Prophete, 
iste organum est ipsius Diaboli. Et qui inhumanationem renuit, et 
crucem erubescit, propter quam ligatus sum; iste est Antichristus. 
Et qui nudum hominem dicit Christum, maledictus est, secundum 
Prophetam, non in Deo confidens sed in homine. 
sine fructu est, proximus agresti myrice. 

VI. Hee scribo vobis, 6 Christi juventus; von conscius vobis habere 
talem sensum: sed preeservans vos, ut pater proprios filios. Videte 

T 


| Cor vill. 
4, 6. 
Gal, ui, 20, 


1 Tim, .5,6, 


Jer. xvii.5,4. 


1 Cor. viii. 
4, 6. 
Gal. iii. 20. 
1 Tim. ii.5,6. 


Propter quod et Jer. xvii-5.6. 


137 


ovv TOUS KaKevTpex ets epyaras, Tous 
EX9povs TOU oTAaVPOU TOU Xpiorou, 
QV TO TEAS AMOAELG, ov 9 oka é ev 
TH aicyvvn adTav. BAémeTe TOUS 
KUVaS TOS EvEors, TOS OeEts TOUS 
Tupopevous, TO piAddopa OpakovTia, 
TAS donidas, TOUS BaoiNioxous, TOUS 
okoprtous’ ovTa yap eior IGE 
aAwtol, avOpwrdu:pot wiOnKoL. 


Z’. TlavAov Kau Ilétpou yeyova- 
Te maOntat” jy anohéante THY TO- 
eabyKyv' uvypovevoate Evodiou Tou 
akioMakapicTou Toimevos Umov, a6 
TTS eveyeipicOy Tapa TOV 'Amo- 
oTOAWY THY ver epaw MOTT AT tA. 
My) KaraLox oven} ev TOV TOT EPO 
yevoueda yv7jotot matoes, AAAG po) 
vd0ot. OlSate Onws cuvaverTpa- 
pny ped vuaV" é TaApav eheryov 
DLV, T TAUTA ka AT GV yeapa E’ us 
ou pret TOV Kvpuov Inoouy, Tw 
avabena. Mental pov yivecde. 
‘Avtibuyov buoy yevoiuny, orav Iy- 
cou emiTUX@. Mvnoveveté pou TOV 
deg Lav. 


/ , , \ 
H . Oi mpecBRutepot, Touavare TO 
5 ae , d > /, ¢ ‘ 
éV UMLV TOL LVIOV, Ews aVADELEN 0 O€os 
\ / + ¢-n yy \ 
TOV LEAAOVTA APYELV ULV" EYW YAP 
a , 7 ‘ , 
nOn OTEVOO[LAL, (VAX PLT TOV KEP Tw. 


THE EPISTLE TO THE ANTIOCHIANS. 


ergo malignos operarios, inimi- 
cos crucis Christi; quorum finis 
interitus, quorum Deus venter 
est, quorum gloria in confusione 
eorum. Videte canes _rabidos, 
serpentes super pectus repentes, 
dracones squamosos, aspides, ba- 
siliscos, scorpios. Hi enim sunt 
thoes vulpes; sed et simiz hu- 
mana imitantes. 

VIL. Pauli et Petri facti estis 
discipuli: nolite perdere deposi- 
tum quod vobis commendaverunt. 
Mementote digne beatissimi Evo- 
dii Pastoris vestri; qui. primus 
vobis ab Apostolis antistes ordi- 
natus est. Non confundamus pa- 
trem: sed efficiamur certi filii, 
et non adulterini. Scitis qualiter 
conversatus sum inter vos. Que 
ergo presens dicebam vobis, hac 
nune et absens scribo. Si quis 
non diligit Dominum Jesum, sit 
anathema. Imitatores mei estote. 
Pro animabus vestris ego efficiar, 
quando Christum meruero adi- 
pisci. Mementote vinculorum 
meorum. 

VIII. Presbyteri, pascite gre- 
gem qui in vobis est; donec os- 
tendat Deus eum qui futurus est 
in vobis rector. Ego autem nunc 


festino; ut Christum lucrifaciam. ‘ 


igitur in malum currentes operatores, inimicos crucis Christi; quo- 
rum finis perditio, quorum Deus venter, quorum gloria in confusione 


ipsorum. 


hominis imitatores simiz. 


VIL. Pauli et Petri fiatis discipuli: 


Videte canes sine voce, serpentes surrepentes, infoveatos 
dracones, aspides, basiliscos, scorpiones. 


Isti enim sunt thoes vulpes, 


Re- 


non perdatis depositum. 


cordamini Euodii digne beati Pastoris vestri; qui primus ordinatus 


ab Apostolis in vestram pralationem. 
fiamus proprii pueri, sed non nothi. 


vobiscum. 


mentote meorum vinculorum. 


VILL. Presbyteri, pascite eum qui in vobis gregem : 
ostendat Deus futurum principari vobis. 
ficor, et tempus resolutionis mez instat, ut Christum 


Que presens dicebam vobis, hec et absens scribo : 
non amat Dominum Jesum, sit anathema. 
Consimilis anime vobiscum fiam; quando utique Deo potiar. 


Non erubescamus patrem : 
Scitis qualiter conversatus sum 
Qui 
Imitatores mei estote. 
Me- 


usquequo 
Ego enim jam sacri- 
ucrificiam, 


1Cor.xv 


Col. iv. 


1 Pet. 


1Cor. : 


Col. i 


] Pet 
2 Tir 
Phil, 


THE BPISTLE TO THE ANTIOCHIANS. 


Oi didkovor yuwoKérwoay olov él- 
aiv dki@paros, Kai onovdatirwrav 
&uepemror elvar, va Oat paypoyrar X pe 
orov. ‘O Aade troraccéacOw Tots 
mpea Burd poig Kai Tots Stakdvors. Ai 
mapbévor yiwwoKetrwoary tive KaME- 
pwrav CauTas. 

©’. Oj dvdpes orepyéraray Tas 
omolvryous, pvypovevovTes, OTL pia 
évi, o8 MoAAa évi ED6OnoaY Ev TH 
Krivet. Al yuvalkes TipaTwoay 
Tovs dvdpas, cos odpra Diav' pyde 
é& dvdmaos avrovs TOAMAT COT OLY 
KaAetv" gwppoviCerwoay ¢ de, povous 
avdpas TOUS omoturyous clva vopi- 
Coura, ig Kat VOOnTAY KATA Yvo- 
pny ©Oecov. Oi yovels, TH TEKVO THO 
deveTe maudeiow | tepay. Ta TEKVG, 
Tare Tovs ‘yovets, vot ev bpiv 7). 

I’. Of deorora, py UTepnpavws 
Toig DovAoIs MeoTéXETE, jAtLoUjeEvor 
Tov TAnTiKOV "lHB eimovTa’ Ei oe 
Ko epatrrca KPlua Yepanov7ds 
Hou, 3 Jepamraivns jou, Kpivopevev 
auTov mds pe Ti yap TOIT, 
eaty eraciv pou 6 Kdpros momonrar ; 
Kal Ta ef emiorac be. Oi SovAor, 
py mapopryiCere TOUS dermoras év 
pendevi, Wa py KAaKOV avnKéeoTwV 
EavTots airtot ryévno be. 

TA’. Mndets a apryos eo BtéTw, i ive pu) 
peuBog yévyntat, Kat ToevocKédTos. 


Diaconi cognoscant cujus sint dignitatis : 


esse, ut sint imitatores Christi. 
Diaconis. 
IX. Viri diligant conjuges: 


priam carnem : 
autem ; 
secundum sententiam Dei. 
cram. 


neque ex nomine ipsos audeant vocare. 
solos viros conjuges esse existimantes, quibus et unite sunt 
Parentes, filios erudite disciplinam sa- 
Filii, honorate parentes: ut bene vobis sit. 


X. Domini, non superbe servis preeferamini : 


138 


Diaconi agnoscant cujus sint dig- 
nitatis: ct stadeant esse inculpa- 
biles, ut sint Christi imitatores, 
Populus subditus sit Presbyteris 
et Diaconis. Virgines cognoscant 
cui se consecraverunt, 

IX. Viri diligant conjuges suas: 
memores quia una uni, et non 
multe: uni in principio creature 
date sunt in possessionem, Mu- 
lieres honorificent viros suos, ut 
carnem suam: et non audeant 
proprio nomine ¢ eos vocare, Sciant 
autem solos viros suos compares 
esse; quibus et conjuncte sunt 
se ,cundum ordinationem Dei. Pa- 
rentes, erudite filios eruditione 
sancta. Filii, honorate parentes 
ut bene sit vobis, et sitis longeevi 
super terram. 

X. Domini, nolite superbe ser- 
vis uti: imitantes patientissimum 
Job, dicentem; Si prave judi- 
cavi servum meum, aut ancillam 
meam ; judicer ego ab eis: quid 
enim faciam, si interrogationem 
Dominus fecerit de me? et ca- 
tera, quae sequuntur, bene nostis. 
Servi, nolite ad iracundiam in 
aliquo provocare dominos: ne 
forte aliquid mali fiat vobis; et 
vos ipsi vobis eritis rei. 

XI. Nemo otiosus manducet ; 
ne vagus et fornicarius efficiatur. 


et studeant immaculati 


Populus subjiciatur Presbyteris et 
Virgines cognoscant cui consecraverunt Seipsas. 


recordantes quoniam una uni, non 
multe uni date sunt in creatione. 


Mulieres honorent viros, ut pro- 
Castificent 


imitantes Job, di- 


centem; Si autem et depravavi judicium servi mei, vel ancilla mea, 


judicatis ipsis ad me. 
faciat P et que deinceps, scitis. 


Quid enim faciam, si scrutinium mei Dominus 
Servi, non irritetis dominos in ira: 


ut non malorum insanabilium vobismet causz fiatis. 
XI. Otiosus nullus comedat ; ut non negligens fiat et fornicarius. 


Mal. i, 15 
Mat. xix 
4,5. 


Eph. vi. 5. 


dob XXXi. 
13, 14. 


Mal. ii. 15. 
Mat. xix. 
4, 5. 


Eph. vi. 3. 


Job xxxi. 
13, 14. 


139 


Mé6y, d0-y7, POdvos, Aotdopia, Kpau- 
yn, RArachnpla, unde dvouatécOw 
ev buiv. Al ynopae py omaTard- 
TWOAV, WH fy KATAOTPNVIATwWOo! 
ToU Aoyov. Td Kaicap: trota- 
ynTe, €v og akivduvos UmoT ayn. 
Tovs apyovtas pn epebiCeTe eis Ta- 
pokvopoy, tva pay OOTE apoppyy Tots 
Cytovor Kal budv. Tlept dé ryon- 
Telas, 9 TadEparTias, 7) ovou, TeE- 
PITTOV TO YpaPely, OTETE TAUTA Kat 
Tols €bveciv amnyopevTat TMPaTTEL. 
Tavta ovy ws andaToAos TapaKe- 
Aevopat, GAN as ctVvdovAOs Luav 
UTOMIPLVITKW ULGS. 


IB’. "AoraCouoe TO aytov mpe- 
aButépiov. ‘Acmaloua Tovs iepovs 
diakdvous, Kat TO TOMELVOV pot OVO- 
Ma, Ov Emote AVTL Emod ev TvEv- 
pate ayia, dtav Xpictov émrv- 
yo" ov avripuyov yevoiunv. “Aoné- 
Comat vmodiaKdvous, avaryvactas, 
WarTas, TUAWPOUS, TOUS KOTIOVTAS, 
ETOPKIOTAS, OpoAoynTas. “Aomé- 
Comat TAS Ppoupovs TOV ayiwv TU- 
Aavev, Tas Ev XptoTG diaxdvous, 
‘AomaComat Tas ypioToAnmToUs 
mapbévous, @v dvainny év Kup 
Incov. “Aomalopot tov Aadv Ku- 
plov amo puKpod ews peydAou, Kat 
maoas Tas AdEAPaS pou év Kupio. 


THE EPISTLE TO THE ANTIOCHIANS, 


Ebrietas, iracundia, invidia, mali- 
loquium, clamor, blasphemia, non 
nominetur in vobis. Vidue non 
in deliciis agant; ne per luxu- 
riam abjiciant verbum. Cesari 
subditi estote in his in quibus 
sine periculo est ipsa subjectio. 
Principes nolite exasperare: ne 
detis occasiones adversum vos 
querentibus eas. De maleficiis 
autem et veneficiis, vel homicidio, 
ex abundanti est scribere yobis: 
quando hee etiam in Gentibus 
abominabile sit agere. Hee au- 
tem non sicut Apostolus preci- 
pio; sed sicut conservus vester, 
commemorans vos. 

XII. Saluto sanctum Presby- 
terium. Saluto sacrosanctos Dia- 
conos, et desiderabile mihi nomen 
ejus quem reservavi pro me in 
Spiritu sancto, cum Christum me- 
ruero adipisci: pro cujus anima 
ego efficiar. Saluto subdiaconos, 
lectores, cantores, ostiarios, labo- 
rantes, exorcistas, atque confes- 
sores. Saluto custodes sanctarum 
portarum, Diaconissas, qu sunt in 
Christo. Saluto susceptrices Chris- 
ti virgines; quas ego nutrivi in 
Domino Jesu. Saluto pudicissi- 
mas viduas. Saluto plebem Domi- 
ni, a Minimo usque ad maximum, 
et omnes sorores meas in Domino. 


Ebrietas, ira, invidia, contumelia, clamor, blasphemia, neque nomi- 
nentur in vobis. Viduz non delicientur; ut non aberrent a sermone. 
Cesari subjicimini, in quibus non periculosa subjectio. Principes non 
irritetis in amaricationem: ut non detis occasionem queerentibus ad- 
versum vos occasionem. De incantatione, vel puerili desiderio, vel ho- 
micidio, superfluum scribere: quum heec et Gentibus prohibita sunt fie- 
ri. Hac 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, Jectores, cantores, ostiarios, laborantes, exorcistas, confes- 
sores. Saluto custodes sanctarum portarum, existentes in Christo 
ministros, Saluto a Christo sumptas virgines: quibus fruar in Do- 
mino Jesu. Saluto venerabilissimas viduas. Saluto populum Do- 
mini, a parvo usque ad magnum, et omnes sorores meas in Domino. 


See ae oe 


Eph. v 


Eph. 


THE BPISTLE TO THE ANTIOCHIANS, 


Il’. ‘AonaCopar Kaooiavoy, Kai 
mv dpdtuyov adrov, Kai Ta dpir- 
rara avrov trékva, ‘AonaCerat 
€ ~ / ’ ; 5 
vmas ToAvKapros, 6 aksonpenns 
. v , @ ae. 
émioxomros, @ Kai wéAer Tept ULOV 
by ¢ A ; Ae 
@ Kat mapeOéunv vpuag év Kupiy 
Kor mana Jb 1) ExKAnola Spupvaiwy 
pvnpovever Kmav ev Tals MpoTevyats 
év Kuplo. ‘AondCerou buds 'Ovy- 

@.% , Ud ’ 4 
oipos, 6 Eqbertwv mommy. Aoma- 
cn A , 
Cerar tuas Anas, 6 Mayvycias 
5 , ’ , © es 
émioxoros. Aomatera: vuag Tlo- 
AUBios, 6 TpaAaiwyv. ‘AowaCovrat 
Huds PiAwv Kal ’Ayabdrovs, of Sia- 
Kovol, of cvvaKkdAov0oi pov. ‘Aoma- 
> ¢ , 
gacbe adArjAous ev ayo piAy- 
Matt. 
IA’. Tatra and Didinnwv yea- 
€ »¢ cal ey fw 
gw tyulv. "Eppwpévoug buds 6 av 
a \ >7 
povos ayévuntos, Oia TOU TPO aia- 
/ 4 , 
vay yeyevvnuevon, Siapudager mvev- 
MaTt Kok OapKi, Kat (ore Kuas ev 
TH Tov Xpiotov BaciAeia. ‘Aona- 
> a“ A 
Comat Tov avT éuovd méAAovTA ap- 
a © 9 
xerv Cudv’ ov Kat dvatunv ev Xer- 
oT@. “Eppwobe Oc Kat Xpio7o, 
: , ns , , 
nepwtiopnevot TO Aryi Hvevpatt. 


XUI. Saluto Cassianum, et conjugem ipsius, et filios. 


140 


XIE. Saluto Cassianum hospi- 
tem meum, et conjugem ejus, et 
amabiles natos ejus. Salutat vos 
Polycarpus, digne decentissimus 
Episcopus; qui et curam vestri 
gerit; cui et commendavi vos 
in Domino. Et omnis Ecclesia 
Smyrnensium memor est vestri 
in orationibus apud Deum. Sa- 
lutat vos Onesimus, Ephesiorum 
Pastor. Salutat vos Damas, Mag- 
nesie Episcopus. Salutat vos 
Polybius, ‘Trallianorum antistes. 
Salutat vos Philon et Agathopus 
diaconi; qui me sequuntur. Sa- 
lutate invicem in osculo sancto. 

XIV. Hee autem a Philippis 
scribo vobis. Incolumes vos ille 
qui est solus ingenitus, per illum 
qui est ante secula natus, spiritu 
et carne custodiat: et videam vos 
in regno Christi. Saluto eum 
qui post me futurus est princeps 
vester: quem et adquisivi in 


Christo. Incolumes estote Deo 
et Christo, illuminati Spiritu 
Sancto. 

Salutat vos 


Polycarpus, digne decens Episcopus, cui et cura est de vobis: cui et 


commendavi vos in Domino. 


simus, Ephesiorum Pastor. 


Salutat vos Magnesius Episcopus. 


Sed et omnis Ecclesia Smyrneorum 
memoriam habet vestri in orationibus in Domino. 


Salutat vos One- 
Sa- 


lutat vos Polybius, Tralleorum. Salutant vos Philon et Agathopus 
diaconi, consecutores mei. Salutate ad invicem in osculo sancto. 
XIV. Hee a Philippis scribo vobis. Sanet vos qui est solus in- 
genitus, per ante secula genitum, custodiat spiritu et carne: et vi- 
deam vos in Christi adventu. Saluto eum qui pro me futurus est 


principari vobis: quo fruar in Christo. Valete in Deo et Christo, 
illuminati Spiritu Sancto. 


2Cor. xiii. 12. 


2Cor. xiii. 12. 


THE EPISTLE TO HERO THE DEACON. 


TOY AYTOY HPO HPQNA 


> / 
Atakévoy ‘Avtioyetas. 


‘Tyvarios, ) Kau Ocopeopos, TO) Yeo- 
THAT Kat ToGeivoTAaTo, oEpVo- 
TAT, xproropdpo, TVEYLATOPO- 
PO YyyoI™ TeKVe@ Ev MOTEL Kat 
ayer, “Hpwvt dvaxdve Xpicrou, 
vmnpeTy Gcov, XEprs, éAeos, KOU 
eipnvn amo TOU TavTOKPATOPOS 
Ocov, Kal _ Xpiorov Inoov TOU 
Kupiou pov, TOU povoryevous aw 
TOU viov, TOU | DovTos € eauTov UTEP 
TOV AMapTIOV HuaV, OTws EFE- 
Anat HUaS €K TOU Ever TOTOS 
aul DVOS Tovnpou, Kat Taoy els 
TY Bacirelav avtov thy érov- 
paviov. 


A’. Tlapaxare oe ev Oew m™p0o- 
Beivau TQ Opo“m cov, Ka exdrKelv 
cou TO ak lope. THs cuppavias TS 
Mpos Tous aylous ppovtile’ Tous 
ac beverrépous Baorale, va mAy- 
pacns TOV vopov Tou Xprorov. N»- 
oTEtous Kat dexoerr oxorale, aAAa 
ft) MET PAS, iva Py oauTOY KATO 
Barns: oivou Kou KPE@v jr) TAVTY 
amex ou" ov yap err! PdeAvuKTa’ Ta 


yap ayaba TIS yn, pynot, payer Oe" 


EJUSDEM AD HERONEM, 


Ecclesie Antiochene Diaconum : 
quem ei Dominus ostendit sessurum 
in sede ipsius. Ex Philippis. 


Ignatius, qui et Theophorus, a Deo 
honorabili, desiderabili, pudico, 
Christifero, spiritifero, in fide 
et dilectione, Heroni diacono 
Christi, ministro Dei, gratia et 
misericordia et pax ab omni- 
potente Deo, et Christo Jesu 
Domino nostro, unigenito filio 
ejus; qui dedit semetipsum 
pro peccatis nostris, ut redime- 
ret nos de hoc presenti seculo 
maligno, et salvos faceret in 
regnum suum cceleste. 


I. Rogo te in Domino adjicere 
ad cursum tuum, et defendere 
dignitatem tuam: consonantie 
quz est ad Sanctos curam ge- 
rere. Infirmiores suffer; ut ad- 
impleas legem Christi. Jejuniis 
et orationibus vaca: sed non ul- 
tra mensuram, ne teipsum dejicias. 
Vino et carnibus non ex toto absti- 
neas: non enim sunt abominabiles. 
Bona, inquit, terre comedetis. 


EPISTOLA AD HERONEM 
Diaconum Ecclesiez 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 


semetipsum pro nobis et peceatis nostris, ut eriperet nos ex pre- 
senti seculo nequam, et salvaret in regnum ipsius superceeleste. 


I. Deprecor te in Deo apponere cursui tuo, et justificare tuam 


dignitatem. Concordiamque ad Sanctos cura. 


ut impleas legem Christi. 


abstine : 


Jejuniis et orationibus vaca: 
immoderate, ut teipsum prosternas. 
non enim sunt abominabilia. 


Infirmiores porta ; 
sed non 
A vino et carnibus non omnino 

Bona enim terre comedite, ait. 


Gal. 1. 


Gal. vi. 


Esai. i. 


Gal. i. 


Gal. vi. 


Esai. i. 


THE EPISTLE TO HERO THE DKBACON, 


Kai,” Edea0e kpéa wos Adyava. Kai, 
Olvos evppaiver kapdiav avOparov, 
a” , ‘ 

Kad EAcuov Aaptiver, Kai dpros ore- 
peers, ) 2 ‘ ; eros 
piter’ aAAa peneTpnpcvas Kal eU- 
TAKTWC, OS Ocov KOEN 'YOUVTOS. Tis 
yap payera:, y Tis micrar mapee 
“a v = 
aurov; OT: ett KaAOV, aUTOU' Kal 

v ay mA?» 
cits @yabov, atrov. Ti) avayva- 
‘ , ; 
wer mModcexe, (va py Bovov avToS 
eldig Tods voMous, AAA Kak dAAOIS 
5 5 > a“ : lal ’ , 
avroug e&nyi, as Oeov abAnTns- 
Ovdelg TTparevdumevos EunAEKeT aA 
Tals ToU Biov npaypartelas, Va TO 
oTparoroyyoavTt apéon eav 06 Kai 
fo la 5 ‘ 
AOA} Tis, OU GTEpavovTar, Cav jy 
vouinws AOAjoy. ‘Avtafuydy cou 
U 
Eya 6 JEopL05. 


B’. Ilag 6 Aéywv mapa Ta dia- 
x > n 
TETAYMEVa, Kav AaELomITTOS 7, KAY 
x» XN lal 

vyoTety, Kav TapOEVEUN, KaV TnMELa 
nA 4 / 

moi}, Kav mpopyTevy, AvKOS GoL 

powvérOw, év mpoBatouv dopa, Tpo- 

/ \ , 7 

Barwv pbopav karepyatouevos. Ki 

Tig Apvetrae TOY OTAUPOY, Kat TO Ta- 

” 

Bog EmauryvveTal, EFTW To! WS aU- 

x / \ 

TOS 6 avTiKerpevos, Kav Woon TA 
“A BY) 4 

UTaPYOVTA MTwyYolS, KaV opy peOt- 

“ xv an \ “A an 

OTQ, KAY TAPAOD TO TOMA Eis KAV- 
5d , 5 

ov, €oTw cot BOeAUKTOS. Et Tig Pau- 

, \ , BI » , 
Ailes Tov vomov, H TOUS TeOdTAS, 


Et, Manducate carnem ut olera. 


142 


Et, Carnes ut olera manducabitis, 
Sed et, Vinum Jetificat cor homi- 
nis, et oleum exhilarat, et panis 
confirmat. Sed et mensurate et 
ordinate, tanquam Deo conce- 
dente. Quis enim mandueat, aut 
quis bibit, preter eum? quoniam 
quicquid bonum est, ejus, et quic- 
quid optimum, ipsius. Lectioni 
intende: ut non solum ipse scias 
leges, sed etiam aliis eas exponas, 
ut Dei athleta. Nemo militans 
Christo implicat se negotiis secu- 
laribus; ut placeat ei cui se pro- 
bavit. Sed nee vir* athleta co- 
ronabitur, nisi legitime certave- 
rit. Pro anima tua ego vinctus 
sum. 

If. Omnis igitur qui dixerit 
preter illa que tradita sunt; ta- 
metsi fide dignus sit, tametsi je- 
junet, tametsi virginitatem ser- 
vet, tametsi signa faciat, tametsi 
prophetet: lupus tibi * pareat, in 
grege oylum, corruptionem ope- 
rans. Si quis crucem negaverit; 
et passionem erubuerit; sit tibi 
tanquam adversarius: tametsi 
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, 


oleum exhilarat, et panis confirmat. Sed moderate et ordinate, ut Deo 


tribuente. 


ut non solum ipse scias leges, sed et aliis ipsas enarres, ut Dei athleta. 
Nullus militans implicatur vite negotiis: ut ei cui militat placeat. 2 Tim. ii4,5. 
Si autem et certet quis; non coronatur, nisi legitime certaverit. 


Consimilis anime tibi ego vinctus. 


If. Omnis qui dicit preter precepta; etsi dignus fide sit, etsi 
jejunet, etsi virginitatem servet, etsi signa faciat et prophetet: 
lupus tibi appareat in ovis pelle, ovium corruptionem operams. 
Si quis negat crucem, et passionem erubescit; sit tibi sicut Anti- 
christus et Adversarius: etsi distribuat in cibos que habet pau- 


peribus, etsi montes transferat, etsi tradat corpus in combustio- 
Si quis depravat Legem vel Prophetas, 


nem; sit tibi abominabilis. 


Gen, ix. 4, 
I's, civ. 15. 


Evel, i, 25 


Zach, ix. 17. 
(jasta lxx.) 


2 Tim.ii.45 


*al vi, 


Mat. vii.15. 
* appareat, 


1 Cor xiii. 
2,3. 


Et, Vinum letificat cor hominis, et Gen. ix. 3. 


Ps. civ. 15. 


Quis enim comedit, vel quis bibit, sine ipso? quoniam Si Fecl.ii. 25. 


quid bonum, ipsius? et si quid bonum, ab ipso. Lectioni attende : Zach. ix. 17. 


(juxta lxx.) 


Mat. vii.15. 


1 Cor. xii. 
2, 3. 


143 


a c \ ‘ ? 4 
ous 0 XpioTos TMapwv enAypweoer, 
” c > , yA 
€eoTw Tor wo Avriypioros. Ex rig 
avOpwrov Widov Aéyn Tov Kvptov, 
Tovdatds €ott YpioTOKTOVOS. 
J 4 / \ yy , é 
IY. Xnpas Tima, TAS OVTWS YNPAS 
» nan Z . A 
oppavav mpoictaco’ 6 Oecos yap 
, \ la ny 
EOTL TATNP TOV 6PPaAvay, Kai Kpl- 
‘ n la A “A 
TNS TOV ynpav. Mydév dvev Tov 
ETIOKOTWV TOATTE lEpEis yap cict, 
\ lal n 
av 0€ Oia&KOVOS TOV lEepéwv’ EKEtvor 
BantiCovory, iepoupryovct, YyetpoTo- 
vou, yeipobeTovat’ ov dE avTots 
lal 7 
diakovels, ws Urépavos 6 aytos 
b] ¢ , > 4. ‘ na 
ev IepocoAvupois lakaBo Kat Tots 
an \ 
mpeaRutépas. Tav cvvatewv py 
ort ip { @h> 7 , > , 
apeAer’ €E dvduatos TaVTAS EmMCN- 
tet. Mndeis cou tH¢ vedtnTOS Ka- 
, > X, , , lat 
TAPPOVEITW, AAA TUTFOS yivou TAY 
TMOTOV Ev Ady@, Ev AVATTPOHI. 
, - eee / ed , 
A’. OiKeTas pn EmaLTXUVOU" Kol- 
VOVEL YAP HULVY Kat AUTOIS 4 PUTS. 
lal \ , > / 
Tuvatkas Hn Pdedurrou" QUTAL TE 
yap yeyervyKast, Kal e€eOperav 
ayamay ovv xe” TAS aitias J7HS 
yevvycews, Lovov dé Ev Kupia, a&veu 
>! 
dé yuvaKos avnp od TraiSorroncer 
a “.9 \ A \ a 
TMG OUV XpPY TAS TuVEpYoUS 77S 
yevvyTews. Ove dvip Xwpis yNey 
KO¢, OUTE yoy Xwpis avdpos, i ft) 
éml TOV TPOTWV TPWTOTAATTWY" 
“~ \ “ > 
ToU yap ‘Adam TO oma, €éK 


quos Christus presens adimplevit; sit tibi ut Autichristus. 


THE EPISTLE TO HERO THE DEACON. 


quos Christus preesens adimplevit ; 
sit tibi tanquam Antichristus. Si 
quis hominem tantum dixerit 
Dominum; Judzeus est Christi 
interfector. . 
III. Viduas honora, que vere vi- 
duz sunt. Pupillos tuere. Deus 
enim pater est pupillorum, etjudex 
viduarum. Nihil sine Episcopis 
agas. Sacerdotes enim sunt; tu ve- 
ro minister sacerdotum. ‘Illi enim 
baptizant, sacerdotium agunt, or- 
dinant, manus imponunt: tu vero 
eis ministras, sicut sanctus Ste- 
phanus Jacobo et Presbyteris in 
Hierosolymis. Congregationem 
nolinegligere : nominatim omnes 
require. Nemo adolescentiam tu- 
am contemnat: sed forma esto fi- 
delium in verbo et conversatione. 
IV. Domesticos ne confundas: 
communis est enim nobis et ip- 
sis natura. Mulieres noli exe- 
crarl: ipsz 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 
vir sine muliere, neque mulier 
sine viro, aliquando originem 
sortiri potuit nisi in solis illis 
protoplastis: quia corpus Ade ex 


Si quis 


hominem nudum dicit Dominum, Judzeus est Christi occisor. 
IIf. Viduas honora, eas que vere viduz. Orphanos pores Deus 


enim pater est orphanorum, et judex viduarum. Nihil sine 


operare. 


Sacerdotes enim sunt: tu autem Diaconus sacerdotum. 


piscopis 
Ili 


baptizant, sacrificant, manus imponunt: tu autem ipsis ministras, ut 
Stephanus sanctus, in Hierosolymis, Jacobo et Presbyteris. Congrega- 
tiones non negligas: exnomineomnesrequire. Nullus tuam juventutem 
contemnat: sed exemplum esto fidelium in sermone et conversatione. 

IV. Servos non erubesce: communis enim nobis et ipsis na- 
tura. Mulieres non abominare: ipsee 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, 
neque mulier sine viro: nisi in protoplastis, Adee enim corpus ex 


1 Tim. 
Ps. xviii 


1 Tim.iy. 


] Cor. xi. 


1 Tim. v. 
Ps. lxviii 


1 Tim. iv 


1 Cor. xi 


THER BPISTLE TO HERO THE DEACON, 


Tav Teccdpwv aroryeiwv’ HG dC 
Evas, é« THs mAcUpas TOD 'Ada’ 
Ka 6 mapddokos 8 ToKeTos TOU 
Kupiov, ex povns THis mapdivor, ov 
oderukrys Ovens TIS vo}4i Kou pike Ws, 
ad Jeompenovs TIS yeuvyjre we" 
empene yap TO Anproupyo, p) TH 
ouvy Get _cemoxpyirarbat yovnyiren 
aAAa 7)) _mapadog Kat Eévy, as 
Snproupya. 

EB’. ‘Yxepnpaviav devye’ vmep- 


144 


quatuor elementis factum est: 
Iva vero de Jatere Ade. Glorio- 
sum vero habitaculum Domini ex 
sola Virgine. Execrabilis quidem 
non videtur legitima commixtio : 
sed Deo condecens est, ipsius ge- 
nerationis ordinatio, |Decebat 
enim Opificem, non secundum 
humanam consuetudinem nativi- 
tate uti; sed gloriose et nove, ut 
decebat, nasci Factorem. 


be tea? KY V. Superbiam fuge: Superbis Js. iv. 5 
mpavors “Yap avriraoreras Supls’ enim Deus resistit. Falsiloquium ! ¥¢tv.6 
Wevdoroyiav BAcAutTov' AmoActs execrare. Perdes enim, ait, om- Pr. v. 6. 


yap, pyot, mavtas Tovs AaAovvTas 
TO Yrevdos. POovov pudarrou ao- 
xyes yap avrou cat 0 d1&BoAos, 
Kau Siadoyos 6 Katy, adEAPO Ba- 
oTKavas, Kat €k Odvou cbdvov KaT- 
epryarapevos. Tats aderpais pov 
mapaiver aryangy Tov Ocdv, Kat 1o- 
vov apKetaOat Tots iDiorg avdpact" 
6pmolws Kai ToIg ADEAHOIS jLov TAp- 
aivet apes Bat Tats opolvryors. 
Tapd€vous pvratte, as Xpiorou 
KEeLnrAta. Maxpdbupos ¢ éoo, iva 7S 
moAvs év ppovyce:. Tov mevyTwv 
[ay apéAer, ev oi¢ Av evTopys* "EAen- 
Moouvaus yap Kat MOTETIV ATOKA- 
Baipovrar Oypexpr faut 

s’. SeauTov ayvov T/pet, as cov 
oiKnTnpLoV vaos Xpiorov Umapyxels, 
opyavov €l TOU MVEULATOS. Otdac 
Omms oe avebpe ra’ ci Ka EAAYLOTOS 


nes qui Joquun'ur mendacium. 
Invidiam cave. Anthor enim ejus 
Diabolus ; et successor ipsius Cain 
fratri invidens, et de invidia ho- 
micidium perpetrans. Sorores 
meas mone Deum diligere, et so- 
lis viris suis sufficere debere. Si- 
militer et fratres meos mone, suis 
conjugibus debere sufficere. Vir- 
gines custodi, tanquam Christi 
sacramenta. Longanimis esto, ut 
sis multus prudentia. Pauperi- 
bus, secundum quod habueris, be- 
nefacere ne neglexeris. 
syna enim et fide purgantur pec- 
cata. 


VI. Teipsum castum custodi, tan- 
quam Dei habitaculum : templum 
Christi constitutus, et organum 
Spiritus sanctiexistens. Scito quo 
modo te enutrierim. Et si minimus 


Eleemo- Prov. xv. 27. 


quatuor elementis; Eva autem ex costa Ade. Sed et gloriosus partus 
Domini ex sola Virgine, non abominabili legali mixtione, sed Deo de- 
cente generatione. Decuit enim ipsum, conditorem existentem, non 
consueta uti generatione, sed inopinabili et peregrina, ut conditorem. 

V. Superbiam fuge. Superbis enim Deus resistit. Falsiloquium 
abominare. Perdes enim omnes loquentes mendacium. Ab invidia 
te custodi. Princeps enim ipsius Diabolus; et successor Cain, fratri 
invidens, et ex invidia homicidium operans. Sorores meas mone 
sufficere conjugibus. Virgines 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. 

VI. Teipsum castum serva, ut Dei habitaculum: templum Christi 
existis, organumque Spiritus. Nosti qualiter te enutrivi. Etsi minimus 

U 


Ja. iv. 6. 
1 Pet.v. 5. 
Ps. vid. 
Gen. iv. 


Prov. xv.27. 


145 


Ell, Cyrdwrrs prov yevou, pinot 
jhou TV avaor pod" OU KaUY GLa 
ev KOT LO, GAA’ év Kupiw “Howve 
TO EUO TEKVO Tapauvey ‘O 0€ Kav- 
NOMEVOS, év Kuopio Kavyao bw. 
‘Ovatpny | cou, moudiov moGetvov" ou 
porag evra 6 povos deyevnTos 
Ocds Kai 6 Kuvpios "Inoovs Xpiords. 
M2) mac1 mioTeEve, py Tao Sapper, 
pnde ay TIS UmoKopiCyTai oe’ TOA- 
Aoi yap cio omyperau Tov Baravas 
Kal 6 TAXD EumIOTEVMY, KOUpos TH 
Kapolg. 

Z’. Méuvyoo tov co, KO OUX 
CPUpTHTELS mote. My yivou divu- 
X0s év TPOTEVYi} Tov" jaKd pos yap 
6 jy) dioTaras. Ticrevw yap eis Tov 
Tlatépa tov Kupiouv Incov Xpiorou, 
Kal eis TOV povoryeva Yiov, Ort OeiEet 
pot 6 Qeds “Hpava emt TOU Dodvou 
prov’ mpoabes ovy em TO Spon. 
TapayyéAAw cor €mt TOU Ocod tav 
OAwY, Kal ETL TOU XpioTov, TAapov- 
TOS Kail TOU “Aryiou Tvevmaros, Kat 
TOV AerroupyiK@v TOY MAT OV" gu- 
Aafov [ou THY nrapabynKny, nV eye 
Kat 6 Xpiotos Tapebéueba cot, Kat 
un EauTov avaktov Kpivys TOV deEr- 
yOévTwv TEpt Tov TH Oc. Llapa- 
TOnpl cor THY ExKAyotav “AvTio- 
xéwv. TloAvkaptw mapedéunv v- 
pas év Kupio Incov XpioTo. 


sum, zelotes mei fias : 


THE EPISTLE TO HERO THE DEACON. 


quidem sum, emulator meus esto; 
et imitare conversationem meam. 
Non enim glorior in mundo, sed 
in Domino. Heronem filium me- 


um moneo; ut qui gloriatur, im | Cori; 


Domino elorietur: cujus et me- 
mini filii desiderabilis: cui custos 
fiat ille solus ingenitus Deus, et 
Dominus Jesus Christus. Noliom- 
nibus credere, neque de omnibus 
preesumere; nequis te subintret. 
Multi enim sunt ministriSathane: 
et qui cito credit, levis est corde. 
VIi. Memento Dei, et nunquam 
peccabis. Noli esse duplex animo 
in oratione tua. Beatus est enim 
qui non dubitaverit. Credo ergo 
in Patrem Domini nostri Jesu 
Christi, et in unigenitum ejus 
Filium ; quia ostendet mihi Deus 
Heronem in sede mea. Ergo ad- 
de ad cursum tuum. Precipio 
tibi coram Deo qui est super om- 
nia, et coram Christo, preesente 
et Sancto Spiritu, et coram mini- 
strantibus legionibus, custodi de- 
positum meum, quod ego, et Do- 
minus Jesus Christus commenda- 
vimus tibi: et ne indignum te 
judicaveris eorum que ostensa 
sunt mihi de te a Domino. Com- 
mendo ergo tibi Eeclesiam An- 
tiochensium. Commendavi vos 
Polycarpo in DominoJesu Christo. 


imitare meam conversationem. Non glorior 


mundo, sed in Domino. Eroni filio meo moneo: Qui autem gloriatur, 


in Domino glorietur. 


Fruar te, puer meus desiderate: 
fiat solus ingenitus Deus, et Dominus Jesus Christus. 


cujus custos 
Non omnibus 


crede, non de omnibus confide : neque utique aliquis seducat te. Multi 
enim sunt ministri Sathanz: et qui velociter credit, levis est corde. 


VIL Memento Dei, et non peccabis aliquando. 


anime in oratione tua. 


Beatus enim qui non dubitat. 


Non sis duplicis 
Credo enim 


in Patrem Domini nostri Jesu Christi, et in unigenitum ipsius Filium ; 


quoniam ostendit mihi Deus Eronem in throno meo. 


ad cursum. 


Appone igitur 


Anuuncio tibi in Deo omnium, et in Christo, praesente 
et Spiritu Sancto, et administratoriis ordinibus: 


custodi meum depo- 


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. 


2 Cor. x. 


Ecc. xix 


Ja. i. 6,! 


1 Tim.v 


1 Cor. i 
2 Cor. x 


Ec. xt 


Ja.i.( 


1 Tim.’ 


THE BPISTLE TO HERO THE DEACON, 


oa 

HH’. 'AondCovral ce ol énicxonot, 
‘Ovyjoipos, Bios, Adpas, MoAb Bios, 
Kal i mavres ol cmd DiAlmnwy, cv Xpe 
ord, b0ev Kal eméoreiAd oot. “Aoma- 
oat TO Jeompencs npeo Bure piov. 
“Acracat Tovg cryloug ovvdiaKdvous 
wou, ov bye dvalpny ev Xpiorre, 
wapki Te Kal MVEUMATH, “Aonacat 
Tov Aadv Kupiou, and puiKpor’ boas 
perycnou, KOT ovope ov's mopari- 
Anja Tot, OS Mwors ‘Inv TO) per’ 
avrov orparyyo" Kau a] vol pavh 
Bapd TO Aex Bev" el yep Kol 1) 
Eopev TOLOUTOL, OLoL EKELVoL, AAA’ ovv 
ye. evxopeda ever Oaxt, émetd)) Kat 
TOU ABpaay ¢ éopev maides. “loyue 
ou", @ “Hwy, EWLKAS Katt avd pe- 
Kas" ov yao cio aeus amo TOU vov, 
Kal eabers Tov Aaov Kupiou TOV év 
‘AvTioxelq, Kat ouK €oTO 1 ouva- 
yor) Kupiov ws mpdBata ois ovK 
COTE TOLMLIHV. 


©’. “Acmaca: Kacoravoy tov &é- 
vov pou, Kat mV oenvoTarny QUTOU 
dpotuyon, Kal TO pidtara QUTOV 
moudicr ols don 6 6 Oeds evpev éAcov 
mapa Kupiov, év eKeivy 7H EPG 
TIS Eig MAS SraKkovias” os Kal Ta- 
pattOnui co év Xero. “Aotaca 
Tous év AaodiKela MOTOS &TAaVTAS 
KaT Ovona ev XpioT®. Tv ev Tapco 


146 


VILL. Salutant te Episcopi, One- 
simus, Vitus, Damas, Polybius, 
et omnes a Philippis, in Christo, 
unde seripsi tibi, Saluta Deo de- 
cens Presbyterium. Saluta sanc- 
tos condiaconos tuos: quos ego 
nutrivi in Domino, in carne et 
spiritu. Saluta populum Domini, 
*a pusillo usque ad magnum, se- 
cundum *nomina qua tibi com- 
mendo; sicut Moyses Jesu duci 
exercitus, Et non tibi videatur 
onerosum, quod dictum est de te. 
Et si tales non sumus, quales illi 
fuerunt; sed tamen oramus ut 
tales efliciamur: quia et Abrahz 
filii sumus. Confortare ergo, He- 
ro, potenter, et viriliter age. Tu 
enim introduces, et educes ex hoe 
nune populum Domini, qui est in 
Antiochia: et non erit Synagoga 
Domini sicut oves non habentes 
pastorem. 

[X. Saluta Cassianum hospi- 
tem meum, et illam pudicissi- 
mam ejus conjugem, et dilectissi- 
mos filios eorum: quibus det Deus 
invenire misericordiam apud Do- 
minum in illa die ministrationis, 
que 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 


VILL. Salutant te Episcopi, Onesimus, Bitus, Damas, Polybius, et 


omnes qui a Philippis in Christo, unde misi tibi. 


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. 


tur grave quod dictum est. 


tur, 6 Heron, heroice et viriliter. 


Et non tibi videa- 


Et si non sumus tales, quales illi; sed 
tamen oramus fieri: quia et Abraham sumus pueri. 


Fortificare igi- 


populum Domini, eum quiin 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 2Tim. i. 18. 
misericordiam a Domino in illa die, ejus quee in nos administrationis 
gratia: quos et commendo tibi in Christo Jesu. Saluta eos qui in Laodi- 


cea fideles omnes, secundum nomen, in Christo. 


Eos qui in Tharso 


* al, minimo 
usque ad 


_ Maximo, 


* al. omnia, 
Deut, xxx), 


Nun, xxvii. 
it 


2 Tim. i. 18. 


Deut. xxxi. 


Tu enim induces amodo et educes Num. xxvii. 


17. 


147 


po) aperet, aAAa cuvexeaTEpoy 
auTous emiBAere, emarnpi Cov au- 
TOUS cig TO evaryyeMov. Maouw 
TOV év NearroAe 77) TOG AvalapBo 
ET(TKOTOV, Tporaryopevw év Kupia. 
[pdcerme Oe Kae THY gepvoraTny 
Mapiav, t7)Vv Suyarépa jxou THY T0- 
Aupaberraryy, Kau TV KAT OtKOV 
avriis ExkAnolav, 79 avTifruyov ye 
volunv? TO efeumAdorov TOV evoe- 
Rav yuvaukov. “Yyatvovre oe Kal 
EV TAC evdoKIMovVTE, 6 6 Lary TOU 
Xpiorov oe avrou TOU povoryevous 
purarrot emt paKioToV Biou Xedvov, 
els apéererav 7S Tov Oeov €KKAN- 
clas. “Eppaco ¢ év Kupia, Kat Te0c- 
evyou iva TeAEIWOO. 


non negligas: sed magis continue 


cundum Evangelium. 
Episcopum, saluto in Domino. 


THE EPISTLE TO HERO THE DEACON, 


noli negligere: sed assidue eis 
intende, confirmans eos in Evan- 
gelio. Marium Episcopum, qui 
est in Neapoli secus Zarbo, saluto 
in Domino. Intende etiam pudi- 
cissime Marie filie mez, que 
est multum doctissima; et ei que 
in domo ejus Ecclesiz, quee facta 
est mihi pro anima mea exem- 
plum plissimarum mulierum. Sa- 
num te et in omnibus probabilem, 
Pater Christi evo longiore, per 
ipsum Unigenitum suum custodiat 
ad utilitatem Ecclesia. Incolu- 
mis in Domino, ora pro me, ut 
consummer. 


ipsos visita, confirmans ipsos se- 


Marim, eum qui in Neapoli, ea que ad Zarbo, 
Saluta autem et venerabilissimam 


Mariam filiam meam, multimode eruditissimam, et eam que secun- 
dum domum ipsius Ecclesiam: cui consimilis anime fiam, exempla- 


rium piarum mulierum. 


Sanum te et in omnibus approbatum, Pa- 


ter Christi per Unigenitum custodiat in longum vivere, ad utilitatem 


Ecclesiz Christi. 


Vale in Domino, et ora ut perficiar. 


See NAR a a 


THE EPISTLE TO THE PHILIPPIANS. 


TOY oA ¥10-4> 41 BGS 
®IAITMHSIOY 2, 
mept Barriopartos. 
Tyvartios, 6 Kat Oeoddpos, ExKAy- 
gia Qcov nAenuévyn év MiaTEL Ka 
UTOMLOVA, Kat aYaTY aVUTOKPITO, 
n oy 5) , ) > 
TH ovon ev DidimTrots, EAE€OS, El- 
4 IN a) \ \ 
pyvy amo Oecou Ilatpos, Kai Kv- 
piov Incov Xpiorov, o¢ éoTt Tw- 
THE TavTwV avOpoToV, UaAITTA 
TOTOV. 


A’. Mepvnuévot ths ayanns 
Kat THS €v XpioT@ oTrov- 
djs, Hs evedetEacbe cis Huds, mpé- 


mov yynoapeba ypayrar mpos TV 


ULV, 


EPISTOLA AD 
PHILIPPENSES, 
de Baptismo. 

Per Euphanium Lectorem, navim 
jam ascensurum. 
Ignatius, qui et Theophorus, ex 
imperio Dei Patris misericor- 
diam consecutz, in fide et pa- 
tientia et dilectione sine dolo, 
Ecclesiae quee est Philippis ; mi- 
sericordia et pax a Deo Patre, 
et Domino Jesu Christo, qui 
est salvator omnium hominum, 

maxime fidelium. 


I. Memores charitatis vestre, 
et sollicitudinis que est in Christo, 


Col. iv. 


Col. iv. 


1 Tim.i 


quam ostendistis in nobis;* de- * al. 


center arbitrati sumus scribere ad 


ess 


—— 


THE EPISTLE TO THE PHILIPPLIANS, 


») ‘ 
piradeAgov buadv kara Ocdv Wuyxe- 
‘\ , ~ 
Kyv ayanny, UmomipvyoKely Upas 
n lal € oO “ 
Tou év Xpior® vuav dpduov, wa 

‘ » Ns 7 7 , 
TO AUTO Adynre mares, THUYUXOL, 

‘ \ “~ a“ Lal 
TO tv dpovowvTes, TH AUTO KaVvoUE 
TIS Mierews TToLryovvTeEs, ws Lav- 
Aos Huds evovbére. Ki yap ets éariv 

\ ‘ ‘ a » 
6 TOY OAwY eds, 6 Latnp rou Xpe- 
a e > . 
orov, && ov Ta mavra’ eg JC Kai 6 
Kipiog yuadv “Inoovs, 6 TOV GAwv 
7 1. @ ‘ 4 ral \ ‘ 
Kipros, de ov ra mavra® ev 06 Kai 
A 4 \ bs) ‘al ’ 
Ilvevpwa Aryiov, To evepynotav ev 
Mwo}) Kat mpodryrais Kat amoorTo- 
A \ gD ; [es 
Aoig? Ev O€ Kai TO BanTIOMA, TO Eis 
." , A / , " 
tov Savarov Tov Kupiou d:dojevov 
> N 2a Oe 
pia d€ Kai » eKAeKTn EKKAnoia 
S ‘ 
pia deiAer elvae Kat % KaTa Xpr- 
‘ , —_O \ , / 
oTov miotis. Eis yao Ktpios, pia 
, A s @ \ ‘ 
miotis, ev BantTioua, eis Oeog Kat 
\ 
Tlario mavrwv, kat Oia TaVTWY, KO 
év TACtW. 


© = \ 
B’. Eig ovv @edg Kai Tatyp, Kat 
> O7 > y\ me See ER Nf 2 
ov Ovo, ov DE TpEIS* Elo 6 WV, KML OUK 
»” a > are , > om 
€OTL TANY AUTOV, O Movos aANOvos 
Kuvpios yap, pyotv, 6 Oeds cou, Ku- 
@ 9 , ‘ , > fe 
piog etg eoTi, Kau madiv' Ouy ets 
2 10 a @ \ 
eds Extivev Huds; ovy els LlaTye 
, c “A io \ \ eX , 
TaVTWY HUaV; Ets O€ Kat Yios, Ad- 
7 c \ \ ‘\ 
yos Oeos. O povoyevns yap, pyciy, 
eon > \ , al , 
© @v e€i¢ TOUS KOATrous Tou LlaTpos. 
Kai maAw* Eis Kipiog ‘Incovs Xer- 
4 5) a 
ards. Kat év dAAw Ti dvopa avTo, 
Hip: had? a cn an @ 
9 Tt Ovoma Ta Yi, va yuopev; Exo 
\ \ 
dé kal 6 TapaKAytos. “Ev yap, py- 
ex: ‘\ “ > A> , > 
ot, Kat Ivevpua, emrerdy) ExANOnev Ev 
a? , a , eee ‘ 
MiG EAMIOL THS KANTEWS NUaV. Kau 
, = Prey ca) 5) , 
mad “Ev mvevya emotic@npuev" 
‘\ NN CHEN 4 \ n A 
Kai Ta e€ys. Tlavta dé TavtTa Ta 
an A \ 
Kapiomata dyAov OTs évepyet Ev 
\ \ ih a a 9 
kat To auto IIveuna. Ovute ovv 
na JA A yy 
TpEls TATEPES, OUTE TPEIS Viol, OUTE 
A , > 7° @ \ 
Tpels MAPAKANTOL AAA Elo TATNOE, 
% ® ‘ i) 
Kal Eig UlOS, Kal Elg TAPaKANTOS. 


148 


fraternam in Domino unanimi- 
tatis vestre dilectionem; ¢om- 
memorans vos cursus vestri in 
Christo, ut idipsum dicatis omnes, 
unum sentientes; in hoc ipso fidet 
canone fixi: sicuti et Paulus eru- 
diens vos dicit: Unus est om- 
nium Deus Pater Christi, ex quo 
omnia; et unus Dominus noster 
Jesus Christus, filius Dei unige- 
nitus, dominator universorum, per 
quem omnia. Unus autem etiam 
Spiritus Sanctus, qui operabatur 
in Moyse et Prophetis, et Apos- 
tolis. Unum quoque et baptisma, 
quod datur in morte Christi. Una 
itaque Ecclesia etiam esse debet, 
et una fides que est in Christo: 
secundum dictum ejusdem Apos- 
toli, dicentis: Unus Dominus, 
una fides, unum baptisma: unus 
Deus et Pater omnium: qui est 
super omnes, et per omnes, et in 
omnibus. 


If. Unus ergo est Deus et Pa- 
ter; et non duo vel tres: unus 
scilicet qui est et non preter 
eum, solus verus. Dominus enim, 
inquit, Deus tuus, Dominus unus 
est. Et iterum: Nonne unus 
Deus creavit nos; et unus pater 
est omnium nostrum ? Unus 
quoque et filius, Deus Verbum. 
Unigenitus, inquit, qui est in sinu 
Patris. Etrursum: Unus Dominus 
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 
estis in una spe vocationis vestre. 
Et iterum: Omnes, inquit, in uno 
spiritu potati sumus. Manifeste 
autem dona gratiarum ipse unus 
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. 


1 Cor, viil. 6, 


Eph. iv. 5,6. 


Deut. vi. 4. 


Mal.ii. 10. 


Joh. i. 18. 
1Cor. viii. 6. 
Prov. xxx.4. 


Eph. iv, 4. 
1Cor. xii.13. 


1Cor. xii. 11. 


149 


Aw Kat Kipios amootéAAwv TOUS 
amosTéAous padnTrevou TMavTA TA 
€Ovn, éveret(Aato avtots BantiCew 
cig TO dvopa Tov Llarpos, Ka TOU 
Yiov, kat Tov ‘Aryiou Ivetpatos ov- 
TE Eig EVA TPLOVULOV, OUTE Eis TPELS 
éevavOpwnycavtas, aA’ els Tees 
OMOTILOUS. 

[’. Eis yap 6 évavOpwrijoas, ov- 
Te 6 Llatyp, ovte 6 LapaKAntos, 
GAAG povos 6 Yios* ov SoKyjoet, ov 
pavTacia, aA’ adn beiq. ‘O Aéryos 
yap capé eyévero. ‘H yap copies 
@Koddsunoer € éauthoikov. Kat éyev- 
vy Oy Os dv Bpwmos 6 Geos Adyos, 
[ETO TOMATOS EK TNS mapGévou, 
Giveu opidias avdpos. ‘H mapBévos 
yap e€v yaar Aperau, Kat Té&e- 
rat viov.. AAnOas ovv evyevv On, 
GAnOds nvé7On, aANOOS Eparye Kat 
emev, AANOOs EoTavpobn, Kai ané- 
Bave, Kai avéorn. ‘O TavTa moTEU- 
Tas, as exer as yeyevyT ot, paKd- 
pros” 6 TAUTA Hy TMOTEUWY, EVANS, 
oux ijTTOV TOV TOV Kvpuov Ch alerea seal 
cavTwv. “O yep heywv Tov Koo Hou 
TOUTOU YalpEel, OTAV TIS AOVATAL TOV 
otaupov. “OAeOpov yap eavTov yt- 
VOCKEL THV OpmoAoYiav TOU TTAUPOU. 
Tovto yap éott TO TedTaLoy Kara 
THs avutTov Suvapews’ OTEp opav 
PplTTEl, Kat AKOVMV poRetTat. 

A’. Kat mow pev yévnto 6 
oTaUeOS, éomevde ryever Oat TOUTOV" 
Kat évnpryet Ev TOIS violg THS aTEI- 
Oeias, evnpyer év “Lovda, ev Bapr- 
catois, €v SaddovKatots, ev toes Bv- 
Tats, év veo, év fepedor. MéA- 
Aovtos Je yiverOat, QopuBeEtrau, Kat 
peTapehov enBanrre TO mpooorn, 
Kat Bpoyov avTa Reixyure Ka ay- 
xovmv diddoKer’ poPet be Kal TO 
yovauoy, év 6veipors QUTO Karara- 
PaTTWY, Kol TavEew TMEIPaTaAL TH 
KATA TOV OTAUPOV, 6 TaVTA KaAwY 
KIVOV €ig THY AUTOD KaTATKEUHV’ 


THE EPISTLE TO THE PHILIPPIANS. 


Propter quod et Dominus mittens 
Apostolos docere omnes gentes, 
precepit eis; baptizare eas in 
nomine Patris, et Filii, et Spiritus 
Sancti: non in unum quendam 
trinomium; neque in tres unius 
ejusdemque honoris. 


IIl. Quia unus est tantum, qui 
homo factus est; non Pater scili- 
cet, neque Paracletus, sed solus 
Filius: non putative neque in 
phantasmate, sed certissima ve- 
ritate. Verbum enim caro fac- 
tum est, et habitavit inea. Sa- 
pientia namque eedificavit sibi 
domum. Et factus est sicut homo 
Deus Verbum, cum corpore quod 
suscepit ex virgine: non ex col- 
locutione scilicet, aut semine viri. 
Virgo enim, inquit, in utero con- 
cipiet, et pariet filium. Vere 
ergo natus est, et vere crevit; 
vere manducavit, et bibit; vere 
crucifixus est et mortuus, et re- 
surrexit. Qui hee credit, sicut 
habet, quo modo natus est, beatus 
est. Qui autem hee non credit, 
non minus est ab eis qui eum 
crucifixerunt. | Princeps enim 
mundi in hoe gaudet, quando quis 
crucem negaverit. Interitum 
enim sibiipsi esse cognoscit con- 
fessionem crucis. Hoc est enim 
tropheum contra ejus virtutem: 
quod videns expavescit, et audiens 
timet. 


IV. Nam et antequam facta 
esset crux, festinabat facere hoc, 
et operavit in filiis diffidentiz. 
Operatus est autem in Juda, in 
Phariszeis, in Sadduceeis, in seni- 
oribus, in juvenibus, et in Sacer- 
dotibus. Cum autem properaret 
ut fieret, conturbatur; et postea 
desperationem immisit proditori, 
et laqueum ei ostendit, et suspen- 
dium eum docuit: et mulieri im- 
misit timorem in somnio; ipse 
conturbans, et compescere ten- 
tans patibulum crucis; ipse omnia 


Mat. xx 
19. 


Joh. i. 
Prov. ix 


Esai. vii 


Eph. ii 


Mat. x: 
3. If 


THE BPISTLE TO THE PHILIPVPIANS, 


ov peraryivia kev emt TO TooouTY) 
Kakd* 1 yap av ob mavroe iv movn- 
pos" GAN’ émyae TO THs CQUTOU ATW 
Aelas. ‘Apyy) yap avTo Kar adiKns 
6 TOU Xpiorov oTaupos, aPY?) Ja- 
varou, px?) amahsias’ do Kal ev 
risw évepyet apvetoOa Tov orau- 
pov, TO W&O0G EmaoyvverOat, TOV 
Sdvarov Sdxnow Kadelv, THY éK 
map Bévou yevvnow MEPIKONT EY, TV 
prow avutyv diaBardAew os pura 
pav. ‘Toudaiors TUMMAXEL cig dp- 
vyow TOU sTavpod, “KAAnoww eis 
ovKopavriay payeias, aipeTiKots cig 
gpavraciav. TomkiNog yap eoriv 6 
TIS KaKlos OTPATHYOS, KAewivous, 
doraros, éauTt@ évavtios Kat aA- 
Aa pev TpoBaddéxevos, crepe dé 
derKvus’ coos yao €OTL TOU KAaKO- 
moinoat, TO de KaAOV 5 TL TOTE 
éoTw ayvoet’ ayvolas yao memAy- 
pwrau, or Exovorov Tapadvoiav. Ilas 
yap ovk EoTt ToLodTOS, O¢ unde Td 
mToO@V TOV EaUTOU Adyov BAéreEL ; 
E’. Et yap Wirdds a&vOpwmos 6 
Kupios, 6x Wux7s Kat TOMATOS [d- 
Vov, Ti TEPLKOMTELS THY YéEvYNoLY THS 


a nN > 7 , / 
Kons TOV avOpaTwY puTeEws ; TI 


\ c , , > > > 7 
dé, @¢ mapadoEov Tr Et avOpatrou 
ryevoumevov, TO TAB0¢ OdKyoW Ka- 
lal ‘\ \ , fa la 
Aets; Kat Tov SavaTov, Tou Ivytou 
>. \ 4 
doEav vouilers; Et 06 Oeos Kai av- 
“A % 
Oowmos, Ti Tapavomov KaAeEls TOV 
a \ YA 
ths dons Kvpiov, Tov TH pioe a- 
TPENTOV; Ti TAaPaVoMOV Aéyers TOV 
, \ > , ~ 
vomobétynyv, TOV avOpwnetav wuynv 
+ ¢ , x - thy, N 
eyovTa; O Adyos aapé eyéeveTo, Kat 
bs Z 
TéAE10g AVOpwToS, OUK Ev avOpaTH 
4, ial \ ~ / 
Katokyoas. las dé Kat Mayos 
@ X A \ 
OUTOS, 6 TaAG Mev TaTAY aicOyTHY 
‘ \ 
Kat voyTny diow KaTacKEVacas 
? , 2 \ oe, 
yvaun Ilatpdés év dé 77 evavOpw- 
, la 
THTEL, TATAV VvoToV Kal MaAaKiav 
Sepanevoas ; 


150 


evocans et movens in suam pra- 
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, circumcl- 
dere ipsam naturam, et diflamare 
quasi odiosam. Judaorum aux- 
iliator est ad negationem crucis, 
Paganorum ad calumniam magia, 
Hereticorum ad phantasiam. 
Multiformis enim est malitia 
princeps, furans sensus, contra- 
rius sibimet ipsi; et alia quidem 
immittens, alia vero ostentans. 
Sapiens est enim ad malefacien- 
dum ; quod bonum est autem nes- 
cit aliquando. Ignorantia enim 
repletus est per inobedientiam. 
Quomodo enim non sit talis, qui 
non sibi proponit suum sermo- 
nem ? 


V. Si enim homo purus est 
Dominus, ex anima et corpore: 
guid circumcidis nativitatem com- 
munem nature hominum ? Quid, 
tanquam parvam gloriam in ho- 
mine factam, passionem simula- 
tionem yvocas; et mortem mor- 
talis gloriam existimas? Si Deus 
est et homo; quid iniquum vo- 
cas Dominum gloria; illum vi- 
delicet natura immutabilem ? 
Quid sine lege dicis legislatorem, 
qui non humanam animam ha- 
buit? Verbum caro factum est : 
Verbum homo; sed non in ho- 
mine. Quomodo igitur Magus 
est ille; qui in principio omnem 
sensibilem, et intelligibilem na- 
turam voluntate Patris prepara- 
vit? qui, cum esset in carne; 
omnem infirmitatem atque lan- 
guorem curavit ? 


Jer. iv. 2 


1 Cor. ii. 8. 


Joh. i. 14, 


151 


s’. Ids dé ody ovTos Oeds, 6 ve- 
Kpovs AVITTAV, Y@AOUS apTiouS aTO- 
oTéAAwy, Aetpovs KabapiCwv, TU- 

Aovs uparav, TA dvTa 7 avéwyr, 
n metaBarAwv" &¢ Tors TévTE Ap- 
Tous, Kat Tovs dvo0 ixOvas, Kal TO 
vdwp cig olvov’ Tov O€ Gov OTPATOV 
PymaTe Hvov puyadevov; T i oe 
KaiCers mV puow TIS nap6cvov, 
Kal Ta Hoptot amoKanets aioXpe § 
TaAaL TAUTE Tommevay, Kai yee 
vouoba KeAevuv, &ppEevas pev ets 
ov Snrerdv, Snretas 8é ei¢ aKo- 
Aactov émOupiav appévwv. Nov 
ainyp& cor TAUTA vevomloTat, Kat 
GELVvos Elval TMpocTOLy, TV TO TIS 
Topvelas MVEDMA, AayvoMv OTL TOTE 
yiveTo aioypov Tl, OTaY Tapavo- 
pia. putavO7’ apaptias dé amovans, 
ovdev TOV YEvoMéevwv aicypov, ov- 
dév pavdov, GAA TavTAa Kara 
Niav’ Kat ov pn BAéTwv, KaKiCers 
QUTE ; 

Z’. TGs 8é waAw ovK et cor 
Soxel 6 Xpiotos etvar ek THC TAp- 
Oévov, GAN’ 6 ém TaVTwMY Beds, 6 
dv 6 TavTOKpaTwP; Tis OUV 6 TOD- 
TOV AMOOTEIAAS, EiTE’ Tis 6 TOUTOU 
Kupievwv; yvaun dé6 Tivos ovTos 
emerOapyynoe; vouwy dé Tolwy mAn- 

\ / c 4 7 A 
ewTIS VEVOVEV, O MATE YvauN TIWOS, 
pyre e€ovoia eikwv; Kat Tov Xpr- 
arov e€aipQv THs yevvijcews, TOV 
aryeEvvy Tov vopoberets yeyevvng Bau, 
Kat oTaUpO Tpoonrwa Ga TOV  dverp- 
xo" Tivos TUYXWPNTAVTOS, ovK éxw 
eimetv’ aAAa yap ou AéAnOas pe 
Tov maAuBoAou' ovd ayvow, o7t 
dia Aoka Kat didvpa Baivers’ ay- 
voeis J€ ov Tis 6 yevvndets, 6 TAY 
ElDEvaL TPCT TOLOU[LEVOS. 

H’. TloAAa yap ce AavOaver 
map Bevice Mapias, 0 mapadofos re 

: 
KeTOs" dar Is 0 ev TO TOMATO 1) 
youMevos AOTIP TOV EV dvator7), TOV 
Ta dopa KopiCovTa Mayo" Apx- 
ayryéAou acnacKos mpos mapbévov" 


THE EPISTLE TO THE PHILIPPIANS, 


VI. Quomodo autem non est 
Deus ille; qui mortuos resusci- 
tavit, claudos sanavit, leprosos 
mundavit, cezecos 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? hee olim presemi- 
nans, et nudari jubens masculos 
in facie feeminarum, feeminas ve- 
ro in illicitum desiderium mascu- 
lorum. Nunc omnia tibi turpia 
videntur; et pudicum teipsum 
facis, cum tu sis fornicationis 
spiritus. Ignoras quia tunc fit 
aliquid turpe, quando illicite per- 
ficitur? Ceterum nihil turpe 
est, quod sine peccato geritur, 
nihil pravum: sed omnia bona 
valde: et tu, non videns, pessi- 
mas ea? 


VII. Quomodo rursum non tibi 
videtur esse Christus ex virgine ; 
sed ille qui est super omnia Deus, 
ille scilicet omnia potens? Quis 
ergo est, qui hunc misit, dicito; 
quisve, qui huic dominatur; vel 
cujus sententie subjectus fuit, aut 
cujus legem adimplevit ? Tu qui, 
nullius sententiam vel potestatem 
habens, Christum separas a gene- 
ratione; et Legislatorem ingeni- 
tum esse pronuncias, et cruci 
affixum illum qui est sine prin- 
cipio. Cujus ergo permissu hoc 
factum est, non habeo dicere. 
Non enim me latuisti tuo antiquo 
consilio; neque ignoro, quoniam 
curve et lubrice incedis.. Tu au- 
tem ignoras, quis est qui natus 
est, qui omnia scire te fingis. 


VILL. Multa enim te latent: 
virginitas scilicet Marie, glorio- 
sus partus, de cujus corpore Deus 
processit; stella Orientis que ap- 
paruit munera ferentibus Magis ; 
Archangeli salutatio ad Virginem 


Mat. xi. 
j 


Joh.vi. 9, 
Joh. ii. § 


; 
P 


Lue. viii. 





THE BPISTLE TO 


map0évou mapado&os ovAAM Wg [en 
pvnorevpevng modes: mpodpopov 
KypuKeia Omi Tw OK THs mabe vou, 
Kai év KotMa oKlotnots éK TOD mpo- 
Oewpovpd vou" dryyéNoov Uuvoe om 
TO TeyOdvTe’ mou ju vv evaryeria 
‘Hpdbov uv poBos ém dpaipé cer Ba- 
orAelas, VYTOKT OVE Moar arya’ 
elg Atyumrov peTavarracic’ éKel- 
dev émi ta THE emdvodos" onkp- 
youve mroudiKe’ demorypaspy) av Opw- 
mivyy’ yadaxrorpompia: Ovopa TAT POS 
ov omelpavros” parva, dia 70 p) 
elvau TéTov" ovdepia TAPATKE ui) av 
Opwrivy’ avEjrews _™poKom)’ av- 
Apomiver p pywara neva, diya, ddor- 
Topi ar KOmos" Suoiav moog Kopidat’ 
CmerTa Kar meprropy’ Banricpa’ 
gwvn Ocot em 7H BanriComévr, 
ooTis Kai TdO0EV, Maptupla Ivedua- 
Tos Kat Tatpos trepavwbev’ pwv2) 
‘Iwdvvou mpodyrou, onuaivovoa ma- 
Bog Sia THE TOU auvov TeoTHyopias” 
onpeiwy diaddpwv évépryera, iaoers 
TorkiNou’ EmITiUnTLS DEaTOT LK, TPO- 
oTaTTOUTE Sararry Kat avémos 
mveb para Tovypa puyadevoueva, 
geauTov oTpeBAovpmevor, EK TIS TOU 
patvouevou Suvapews aikiCopevor, 
ouK ExovTa O TL TONITYS. 


©’. Tav® opdv, iAryyias: Kat 
Ott mwapOévog » TeKovoa, Hyvders’ 
aNN’ e&émAnTTE oe 7 TOV ayyéAwV 
DuVvoAoYia, 7 TOV Uaywv TOOTKUVY- 
Tig, ) TOU aoTEpos EmiTOAH. Eis &y- 
vorav GU TAAWOpOMELS, Oia TH EVTE- 
Ay’ mika yao cot doKxel omdpyava, 
ma0n, mepiTouy, yadaKxTotpopia® 
avakia Tor TAUTA KaTa Ocov KaTe- 
daiveto. Tdrw eldes &vOpwmor, 
TETTAPAKOVTA HNuUEpAS KA VUKTAS 
dyevoroy petvavTo Tpopys avOpw- 
mvs, ayyehous OlakovouvTas, ovs 
Ka Eporrtes, i0@V TE@TOV, cs Kol- 
vov avOpwrov, BantiCdmevov, Kat 
THY aiTiaV ayVvoOv" peTa Oé THY VY- 
OTEIaY TELVOVTL KATEOKOT EIS THALY, 


THE PHILIPPIANS. 152 


facta; Virginis gloriosa concep- 
tio, et desponsate: puella pracdi- 
catio, et in utero Virginis gesti- 
entis infantis pravisio; Angelo- 
rum hymnus gloriam agentium, 
et pastorum annunciatio; Herodis 
timor in extollentia regni, pre- 
ceptio ad parvulorum necem; in 
Aigyptum transmigratio, atque 
exinde reversio; cunabula infan- 
tilia; descriptio humana; lactis 
nutritio ; nomen patris non semi- 
nantis; praesepe ubi positus est, 
eo quod non fuerat locus; nulla 
humana praparatio; provectus 
atatis; 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, varie curationes ; 
imperium Domini, quo mari im- 
peravit, et ventos sedavit, et spi- 
ritus iniquos fugavit; teipsum 
torquens, et de manifestatione 
virtutis sue affligens. 


IX. Hee omnia videns, non 
habes quid facias, nisi tenebrosas 
vertigines. Et quia virgo peperit, 
ignoras: sed confundit te Ange- 
lorum laudatio, Magorum adora- 
tio, stelle apparitio. Ignoran- 
tiam igitur olim incurristi per 
contumaciam. Parva tibi viden- 
tur cunabula, passiones, circum- 
cisio, lactis nutritio. Indigna tibi 
heec Deo esse videntur. Iterumne 
vidisti hominem quadraginta die- 
bus, et quadraginta noctibus in- 
gustabilem existentem cibo hu- 
mano, et Angelos ei ministrantes, 
quos et tu timebas ? videns primo, 
quasi communem hominem, bap- 
tizatum, et causam_ ignorans. 
Post jejunium vero esurienti 

x 


153 


KOU emetpates Os Kowvov cv Opw- 
TOV, ayvoov ooTIs ein’ eAeyes XP, 
Ei vio el TOU Ocov, eime (va ot Ai- 
Bor ouror aprot yevevTat’ TO yap, 
Bi viog et, ayvoias éoTiv’ ei yap 
OVTWS evivwokes, MOTO OTt Oy 
pioupya@ Kol TO ro) Ov Toin]o at, Kal 
TO ov peraParety, em tong Suvarov. 
Kat dua yaorTpos mera lens TOV TpE- 
povTa TQAVT OS TOUS TpOPNS deomeé- 
vous’ Kat meipaters TOV TS S0&ns 
Kupiov, emAaBouevos € eK KaKOVOIAS, 
OTt OUK ew aero pove Cio erat ctv 
Obpwtos, GAN emt mavTt pnpware €K- 
Topevopeve dia TTOUATOS Ocov. Ei 
yap eyiverkes ort vios Ocov HV, 
eviveokes ort 0 €v TETTapPaKOVTE 
NUE paLs Kou icaptOjsorg vugiv avev- 
€€¢ ToT as TO THOMA, KOU eis TO 
Suvexes edtvato TOUTO TOUT Ost. 
Awa ti ovv TEWG; (vo Set&y, OTL 
KAT "aA Bevery dvénae Tope OmoLo~ 
mabes dvO parrots: Ora sev TOU ™po- 
Tov, ederk ev Tt Oeds" dia O€ TOU 
deuTépou, ort Ka avOpwmos. 

I’, Svovve exmer av eK TIS vwn- 
Aorarns dots, Os aor pam), TOA- 
HES Aéryerv TO Kupio* Bare oeau- 
TOV évredbev Karo" a) TO EVOVTA 
AcAoyioTou WS jy OVTa’ Kat els Ke- 
voook lav TpoKaréca TOV OuK em 
DetkTIOVTE. ; Kou Too TOL%} THY ypa- 
py av aryivac Ke mept avutou’ “OT: 
Tots dyyeRors avToU evTeAetra T€- 
pt Tov, Kol eT XeLpav dpovot o€, 
TOU py moorKolrar mpos Ai@ov Tov 
Td. Tov ; Kai Ta Aouma Mpoonory) 
aryvoety, Kneerav & Tept cod Kai 
TOV TOV TpoTOAWY TpoEPyTEUTEV’ 
"Em aonida Kat BaciNioxov én- 
Bion, kat kaTanaticers AéovTa Kat 
OpaKovTa. 


IA’. Ei totvuy ov marnua Tav 
mrodiav Tov Kupiou, TAS merpaters TOV 
amEIPATTOY, emAaBopevos TOU vo- 
pobérou mapa.KeAevopevou' “Ort ovK 
EKTELIaT ELS Kupiov TOV Oedv cov; 
AAAG Kou TOAMGS, evaryerT are, Ta 
Tov Oeov Epya oikerova au, Kat gol 
mapadeddcba Aێyew THY TOUTwWY 


QHE EPISTLE TO THE PHILIPPIANS. 


insidiabaris ; et tentabas quasi 
communem hominem ; ignorans 
quis esset: dicebas enim, si Filius 
Deies. Ignorantie id est. Nam 
si vere cognosceres ; scires sine 
dubio, quia que impossibilia vi- 
dentur ad faciendum, et difficilia 
ad convertendum, factori omnia 
possibilia sunt. Et propter ven- 
trem tentas eum qui pascit om- 
nes esca indigentes: et audes ten- 
tare Dominum gloriz, oblitus 
per tuam malitiam, quia non in 
pane solo vivit homo, sed in omni 
verbo quod procedit ex ore Dei. 
Si scires quia Filius Dei erat ; cog- 
nosceres utique, quia in quadra- 
ginta diebus, et quadraginta noc- 
tibus, inindigens faciens corrup- 
tibile corpus, et in continuatione 
hoc facere poterat. Sed idcirco 
esurlit, ut ostenderet quia vere 
suscepit corpus passibile, simile 
hominibus. Propterea et primo 
ostendit, quia Deus erat; et in 
secundo, quia homo fuit. 

X. Tu ergo, qui tanquam ful- 
gur de sublimi gloria cecidisti, 
audes dicere Domino; Mitte te 
hine deorsum; cui ea que sunt 
estimantur quasi que non sint; 
et ad inanem gloriam provocas 
eum, qui non extollitur ? Et fin- 
gis te Scripturas de eo legere, di- 
cens: Scriptum est enim, quoniam 
Angelis suis mandavit de te, ut in 
manibus tollant te, ne quando 
offendas ad lapidem pedem tuum ? 
Et fingis te sequentia ignorare ; 
furans ea que de te ac tuis mini- 
stris prophetavit, dicens : Super as- 
pidem et basiliscum ambulabis, et 
conculcabis leonem et draconem ? 


XI. Si ergo conculeatio es pe- 
dum Domini; quomodo tentas 
intentabilem ; immemor legisla- 
toris, qui dixit : 
Dominum Deum tuum? Et audes, 
impudentissime, opera Dei assu- 
mere, et dicere ; quia tibi traditus 


Mat. iv 


Mat. i 


Lue. x 


Mat. i 


Ps. xt 


Non tentabis Deut. 


: 


r. 


THE BPISTLE TO THE PHILIPPIANS. 154 


Ld ‘ a 
dpyyv' Kal Tv ony MraoVv mpoTel 
vers TO Kuplo, kal diddvar Ta av- 
“ al . , ‘ 
TOU avTo@ omayycAAn, Cav TMEToV 
émi Tis yas MpoorKuvyijoy wor; Kat 
“ ; ” , ‘ 
TW OVK Epi~ag ToLavTyY qhwvnv 
an 7 % 
Kara tod deomdrov mporjKacbai, wo 
TAVTOV TOVNPOY TVEULaTWY TOV- 
poTepov &x Kakovolas mveuua; Arca 
‘ € ¢ ‘ ‘ 
yaorrpos yTTIOns, Kat dia Kevodo- 
, ; , s ‘ / 
Elas nripaoOns Sia diAoypnparias 
Kai didrapylas eis aoéBevav edpér- 
Ky. Xv 6 BeAlap, 6 Jpdkwv, 6 atro-~ 
, al val 
oTaTHS, 6 TKOALOS Opis, 6 TOU Ocov 
> ‘\ aA A 
anorras, 6 ToD Xpiotou ywpio Beis, 
6 Tov Aryiou Ilvevparos aAAoTpiw- 
4 ~ a ~~ 5 
Geis, 6 TOU Yopov TOV ayyéAwy EFw- 
TOei¢, 6 TOV VOpwY TOV Ocod bBor- 
‘ ¢ a , > \ ¢ ~ 
OTIS, O TOV voui“wY EYOpOS, O Tots 
MPWTONAATTOIS ETAVATTAS KA TIS 
> nwa: & yd ‘ Dh 2 , 
evtoAns cE@oas Tovs ovdeV aOiK?- 
, € A v > , 
cavTas ce, 0 TH ABeA enavactn- 
gas TOV avOpwroKTovov Kadiv, 6 T@ 
ay N > , / & 
I@®@ émotparevoas, Aéyers TW Ku- 
plo’ "Edy mecav mpookuvijons jot ; 
x x a“ 
QO. ths ToAMNs, © THS TapaTAnELas. 
Aotaros Sparérns,dovAos mactiyias, 
> “ “A A , 
apnvias TOU KaAoU deamdToU; deo- 
TOTN THALKOUTH, O€O TAaVT@V TOY 
an A > an ta > XA 
voyT@v Kat aicOnTwv Aeyers’ Eav 
A 
TETOV MPOTKUYVHONS [LOL ; 
A = 
IB’. ‘O d€ Kupios pakoobupei, 
‘ \ a 
Kai OUK €i¢ TO fy OV aVaLpEel TOV 
‘\ A 
ATO ayVoias TUAUTA Spacuvdmevor, 
> \ / 2 , 7 
GAAG Tedws atoKpiveTou’ “Yraye 
Darava. Ov einmev. “Yraye otiow 
eee ae / es 2 
fou’ ov yap UTooTpéyrau olds Te’ aA- 
\ a © 
Aa’ “Yravye Darava, év ols emEAEE, 
4 ® ? 
UTarye ev ols npeBicbns Ex KaKo- 
\ 7 
volas’ EY yao OTIC etm yLVOTKe, 
YER ON ad 
Kai UTO Tivos améoTaAual, Kai OV 
‘ an 
Xe MpocKuvely EmiaTapal. Kvp.ov 
\ 
yap Tov Oedy cou TpogKuYITEIs, KA 
Se) , / > x 
QUT kLovW AaTpevTEs. Olda Tov 


est principatus eorum: et casum 
tuum extendis contra Dominum, 
et promittis te dare ei quae sunt 
ipsius, dicens; Hee omnia tibi 
dabo, si cadens in terram adora- 


veris me? Quomodo non timuisti 


talem vocem contra Dominum 
emittere, tu qui omnium spiri- 
tuum malignorum malignissimus 
es; et pro malitia ventre 
pectore in terra repere jussus es, 
et per inanem gloriam inhono- 
ratus es; qui per avaritiam et 
arrogantiam ad impietatem de- 
ductus es? ‘Tu incensor, draco, 
apostata, serpens perplexus, a Deo 
discedens, a Christo separatus, a 
Sancto Spiritu alienatus, et a 
choro Angelorum exulatus ; inju- 
riator legis Dei, et legitimorum 
inimicus; qui super protoplastos 
insurrexisti, et a mandato Dei 
eos avertisti, qui nihil te lese- 
runt; qui adversus Abel Cain 
parricidam excitasti; qui in Job 
mala exercuisti: tu ergo hujus- 
modi dicis Domino; Si cadens 
adoraveris me? Oaudacia! O pu- 
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 presenti interfecit 
eum qui per ignorantiam et au- 
daciam talia dicit: sed mansuete 


Mat, iv. 9 


et Gen. iii. 14. 


respondet, dicens; Wade Satana. Mat. iv. 10. 


Non dixit: Revertere post me; 
non enim est reversurus aliquan- 
do: sed, Vade, inquit, Satana, in 
ea que 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, 


=i. oe: 


Mat. iv. 10. 


Deum tuum adorabis, et illi soli Deut. vi. 13. 


servies. Scio enim et novi unum 
solum, cui non denego servire ; 


155 


eva, emicTauar TOV povoy, OU oD 
anmoorarys yéryovas. OUK eimi avTi- 
Oeos, 6poAoya tHv brepoyyv’ émt- 
oTAma TOV THS EuAS yevvnTEws at- 
Tiov, Tov Iatépa. 

Il’. Tadra, adeApo:, amo dta- 
Oécews THS TPOS UMaS, NvayKaoOnv 
emoretAa, eis OoEav Ocov Tapai- 
V@V, OVX WS QV TL GAN eo adeA- 
pos. “Ynotdocesbe TH EmITKOT, 
Tois mpecRuTépos, Toig DiaKdvors. 
"Ayarate aAAnAous ev Kupinw, as 
Ocov ayaApata. ‘Oparte oi avdpes, 
ag (1a péAn Tas yapeTas oTép- 
yeTE ai yuvatkeEs, ws €v outa TH 
ocuvaela, oTépyeTe TOUS EauvTaV 
divdpas. El tis ayvever ) &yKpa- 
TEVETA, py) ETAMPETO, iva By amo 
Aéon Tov pio Bov. Tas copTas ps) 
aripacere’ vv TeToapaKooTyy ve) 
e€ovbevetre’ piunow yao mepiexer 
Ths Tov Kuptou moAiTelas’ meTa THY 
Tov T&Oous EBdoMAda jun TApOPaTeE 
TETPAOA Kal TAPATKEUIVY, VHTTEV- 
ovTes; méevno ETLYoPNYoUVTES THY 
nepiccetav. Ei tis kupiaxny 7 oaR- 
Batov vnotever, TAnv Eves TaRRa- 
Tou Tov Ilacya, OUTOS YPLOTOKTOVOS 
€oTIv. 

IA’. Ai mpocevyat tuav exTa- 
Oeinoav eis THY “Avtioyetas EKKAy- 
ciav, O0ev Kat Oéopios amaryouat 
eis “Popny. Aord& Copa TOV aryiov 
emi KoTov ToAvKapmov" dona Copa 
TOV aytov ETO KOTOV BiraAuov, Kau 
TO Lepov mpeo BuTepiov, Kal TOUS 
cvvdovAous pou TOUS d1aKovous” Qv 
eyo a rinfpuxos “yevoipiny. "Ett 
TUVTATTOMaL TO ETIOKOTM KQt TOLS 
peo BuTéepors év Kupio’ Ei TIS 
pera ‘Tovdaiwy emiTehet TO TATXC, 
1 TH TUpPoAa THs. EopTIS QuT@y 
déxerau, KOLV@VvOs €OT! TOV amro- 
KTEWAVTOV TOV Kvptov Kat Tovs aTo- 
oTOAOUS HUTOU. 


THE EPISTLE TO THE PHILIPPIANS, 


a quo tu apostata factus es. Non 
enim sum antitheus, hoc est, con- 
trarius Deo, sed confiteor emi- 
nentiam: et non recuso adorare 
eum, quem novi nativitatis mez 
auctorem et dominum, atque mez 
perseverantiz custodem. Ego 
enim, <inquit, vivo propter Pa- 
trem. 

XIII. Hee autem, fratres, per 
dispositionem Dei coactus sum 
mittere ad vos: monens vos ad 
gloriam Dei, non quasi extraneus, 
sed sicut frater. Subjecti estote 
Episcopo et Presbyteris et Dia- 
conis. Diligite invicem in Do- 
mino, sicut Dei simulachra. Vi- 
dete ergo viri; diligite uxores 
vestras sicut propria membra. 
Mulieres vero, sicut unitatis tactu 
vestros viros amate. Qui castus 
est, vel continens, non extollatur ; 
ne perdat mercedem suam. Dies 
festos nolite dehonorare. Qua- 
dragesimam vero nolite pro ni- 
hilo habere: imitationem enim 
continet Domini conversationis. 
Hebdomadam etiam passionis no- 
lite despicere. Quarta feria et 
sexta jejunate: pauperibus reli- 
quias porrigentes. Quicunque 
Dominicam aut Sabbatum jejuna- 
verit, preter unum Sabbatum 
Pasche, ipse est Christi inter- 
fector. 


XIV. Orationes vestre proten- 
dantur ad Ecclesiam Antiochie : 
unde et vinctus ducor ad Romam. 
Saluto sanctum Episcopum Poly- 
carpum. Saluto sanctum Episco- 
pum Vitalem, et sacrosanctum 
Presbyterium, et conservos meos 
Diaconos: pro quorum animabus 
ego efficiar. Adhuc dico Episco- 
pis et Presbyteris in Domino: 
Quicunque cum Judeis Pascha 
egerit, aut solennia dierum festo- 
rum eorum susceperit; commu- 
nis est eis, qui Dominum et Apo- 
stolos ejus occiderunt. 


Joh, vi. 


THE BPISTLE TO THE 


JE. Aanatovrar tpag idwv 
Kai Ayadsrous ot i SudkKovor, ‘Aond= 
Coma rd OUT NO TOV map0ivar, 
TO They pa TOV XNPaV’ cov Kat dvei- 
env. Noma Copcrt Tov Aa@ov Kup/ov, 
amo pakpou ws peryaAou. Ané oTEt~ 
Aa Upiv TAUTE pou Ta yeampara 
dia Evaviou TOU dvaryvoorou, ave 
dpds Seortujrov Kal MOTOTATOY, 
guvTUXav mept “Pyyerdvar, avanryo- 
févou év moi. Mépvno0¢ jeou 
TOV eopar, ti (va TEAC év Xpr- 
oTO. “Eppwo de capKi, Yruxy, mvev- 
Mart, réNeva ppovouvres, anoaTpe- 
popevor TOUS epyaras TS AVO[IAS, 
Kai TOU Adyou THIS ay Betas pOopets, 
evduvamoupevot ev 7H) xapiTe TOU 
Kupiou 7u@v ‘Inco Xpiorov. 


156 


XV. Salutant vos Philon et 
Agathopus diaconi. Saluto con- 
gregationem virginum ; legionem 
viduarum, a quibus et adjutus 
sum. Saluto populum Domini, 
& minimo usque ad maximum. 
Transmisi vobis hee mea seripta 
per Euphanium lectorem, viram 
Deo honorabilem et fidelissimum : 
qui mihi occurrit in regionem 
jam navem ascensuro. Memen- 
tote vinculorum meorum; ut con- 
summer in Christo. Incolumes 
estote carne, et anima, et spiritu ; 
perfecta sentientes, devitantes 
Operarios iniquitatis et corrup- 
tores verbi veritatis, confortati in 
gratia Domini nostri Jesu Christi. 


PHILIPPLIANS, 


EPISTLES 
ATTRIBUTED TO 


ST. IGNATIUS, 


FOUND ONLY IN LATIN. 


B. IGNATIL AD S. JOHANNEM, 


APOSTOLUM ET EVANGELISTAM, EPISTOLA. 


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 hic 
multe de nostris mulieribus, Mariam Jesu videre cupientes, et quo- 
tidie a nobis ad vos discurrere volentes; ut eam contingant, et ubera 
ejus tractent, que Dominum Jesum aluerunt, et quedam secretiora 
ejus percunctentur ipsam. Sed et Salome quam diligis, filia Anne, 
Hierosolymis quinque mensibus apud eam commorans, et quidam 
alii noti referunt eam omnium gratiarum abundam, et omnium 
virtutum, more virginis, virtutis et gratize feecundam. Et, ut dicunt, 
in persecutionibus et afflictionibus est hilaris; in penuriis et indigen- 
tiis non querula: injuriantibus grata, ad molesta letatur: miseris 
et afflictis coafflicta condolet, et subvenire non pigrescit. Contra 
vitiorum autem pestiferos conflictus in pugna fidei disceptans eni- 
tescit. Nostra nove religionis, et peenitentize est magistra; et apud 
fideles omnium operum pietatis ministra. Humilibus “quidem est de- 
vota, et devotis devotius humiliatur: et mirum ab omnibus magnifica- 


157 EPISTLES TO ST. JOHN AND ST. MARY. 


tur; cum aScribis et Phariseis ei detrahatur. Preeterea multi multa 
alia referunt de eadem: tamen omnibus per omnia non audemus 
fidem concedere, nec tibi referre. Sed, sicut nobis a fide dignis nar- 
ratur, in Maria matre Jesu, humane nature natura sanctitatis ange- 
lice sociatur. Et hee talia excitaverunt viscera nostra: et cogunt 
valde desiderare adspectum hujus (si fas sit fari) coelestis prodigii, et 
sacratissimi monstri. Tu autem diligenti modo disponas, cum desi- 
derio nostro, et valeas. Amen. 


AD EUNDEM, ALTERA. 


Johanni Sancto Seniori, suus lgnatius. 


S: licitum est mihi apud te, ad Hierosolyme partes volo adscendere, 
et videre fideles Sanctos, qui ibi sunt: precipue Mariam matrem 
Jesu: quam dicunt universis admirandam, et cunctis desiderabilem. 
Quem enim non delectet videre eam et alloqui, que verum Deum de 
se peperit, si nostre sit fidei et religionis amicus? Similiter et 
illum venerabilem Jacobum, qui cognominatur Justus: quem refe- 
runt Christo Jesu simillimum facie, vita et modo conversationis, ac 
si ejusdem uteri frater esset gemellus. Quem dicunt si videro, 
video et ipsum Jesum secundum omnia corporis ejus lineamenta. 
Preterea ceteros sanctos, et sanctas. Heu, quid moror ? quid de- 
tineor? Bone preceptor, properare me jubeas, et valeas. Amen. 


B. IGNATIT AD S. MARIAM 


VIRGINEM, MATREM DOMINI NOSTRI JESU CHRISTI, EPISTOLA. 
Christifere Marie, 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, que semper ei fuisti familiaris et conjuncta, 
et secretorum ejus conscia, desidero ex animo fieri certior de auditis. 
Scripsi tibi etiam alias, et rogavi de eisdem. Valeas: et neophyti 
qui mecum sunt, ex te, et per te, et in te, confortentur. Amen. 


TESTIMONIES RESPECTING 
ST. IGNATIUS, 
AND EXTRACTS FROM THE IGNATIAN EPISTLES AS CITED BY 


VARIOUS AUTHORS DOWN TO THE TENTH CENTURY. 


SECOND CENTURY. 


POLYCARPUS. 


Episro.a ap Puitiprensss. ¢c.ix. Patres Apostolici. Edit. Jacobson. 
8vo. Oxon. 1838. p. 482. 
Tapaxar® ovv mavrag tas meOapyelv TS AOyw THs IiKacoobvns, Kat 
aoKely TaTav Umopovyy, yv Kat ete Kat dpOarpovs, ov povov év Tots 
hakapiog Tyvario Kai Zwoluw Kati ‘Povdw, dAAa Kai ev aAAotg Tots EE 
DMOV, Kat Ev avTO TlavA@, Kai Tots AowTots aMoTTOAoLS. 
| 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 tempus opportunum, 
sive ego, seu legatus, quem misero pro vobis. Epistolas sane [gnatii, 
que transmisse sunt vobis ab eo, et alias, quantascunque apud nos 
habuimus, transmisimus vobis secundum quod mandastis; qua sunt 
subjectee huic Epistole: ex quibus magnus vobis erit profectus. 
Continent enim fidem, patientiam et omnem zdificationem ad Domi- 
num nostrum pertinentem. Et de ipsolgnatio, et de his qui cum eo 
sunt, quod certius agnoveritis, significate. 


IRENZUS. 
Contra Hareszs. Lib. V. c. xxviii. Edit. Massuet. fol. Par. 1710. p. 327. 
Quemadmodum quidam de nostris dixit, propter martyrium in 
Deum adjudicatus ad bestias: “Quoniam frumentum sum Christi, et 
per dentes bestiarum molor, ut mundus panis Dei inveniar.’— Epist. 
Rom. c. iv. 


THEOPHILUS ANTIOCHENUS. 


Commentarivus in 8S. Mattruaum. Pearson, Vindicie Epistolarum 
S. Ignatii. 4to. Cantab. 1672. p. 4. 

~ Quum esset desponsata mater ejus Maria Joseph. Quare non ex sim- 
plici virgine, sed ex desponsata concipitur Christus? Primo, ut per 
generationem Joseph origo Marie monstraretur; secundo, ne lapida- 
retur aJudeis ut adultera: tertio, ut in Agyptum fugiens haberet so- 
latium viri: quarto, ut partus ejus falleret diabolum, putantem Jesum 
de uxorata, non de virgine natum.— Epist. Ephes. c¢. xix. 


159 


ORIGENES, EUSEBIUS. 


THIRD CENTORY. 





ORIGENES. 
Protocus 1n Canticum Canticorum. Opera. Edit. Car. Delarue. 4 Voll. 
fol. Paris. 1733—59. Vol. IIT. p. 30. D. 
Versio Rufini. 
Denique memini aliquem Sanctorum dixisse, [gnatium nomine, de 


Christo : 
pro hoe dignum judico. 





Homitia vi. In Lucam. 


E schedis J. EL. Grabia. 

Kaas év pia TOV Ha&pTupos Tl- 
vos mT TOAOY “yéypanran Tov Ty- 
vatiov Aéyw TOV METH TOV MAKEPLOV 
Tlerpov TS VAvTioxetag devTEpov 
ETT KOTOY, TOV €V TO Oiwyu@ ev 
‘Poy Snpiows paxnodpevov. rs Kai 
eAabe TOV dpyovTa TOU Qi@vos TOU- 
Tou » mapbevia Mapias.” 


“Meus autem amor crucifixus est:” 


Epist. Rom. c. vii. 


nec reprehendi eum 


Ibid. p. 938. A. 
Versio Hieronymi. 


Unde eleganter in cujusdam 
Martyris epistola scriptum reperi: 
Ignatium dico, Episcopum Antio- 
chie post Petrum secundum, qui 
in persecutione Rome pugnavit ad 
bestias: “ Principem seculi hujus 
latuit virginitas Marie.”—E£pist. 
Ephes. ¢. xix. 


FOURTH CENTURY. 


EUSEBIUS. 


CHRONICA. 
Tlp@ros Arwypos. p. 206. 


THs “AvTioxéwv eKKAno tas SevTepos 
emiaKotos KaBioTATOUL "Tyvarios. 


Tpiros Asconos. p- 209. 

Tpatavou KATO XproT.aveav d1cory- 
[ov KV} TAVTOS, Zipov 6 Tou KAeo- 
TO, THs év LepotoAtpors exKkAna tas 
emlaKoTos, euapTupyoer, yevoj.evos 
ETOV pK. Mc@’ dv TpITOS ‘Tepoco- 
Avpeov emo KOTOS ‘lovoros €K Trept- 
Touns. Tore Kat ‘Tyvarios devTe- 
pos ‘AvTioxetas EMT KOTOS ovAAnd- 
Bets, eis “Paopuny etéupOn dEo p08, 
eva Snpiors mapadobers dujvuce TO 
HapTupiov. Aradéxerau dé _TPITOS 
per’ avuTov THv AvTioyetas ém10Ko- 
anv “Hpwv. 


J. Scaligeri Thesaurus Temporum. Fol. Amst. 1658. 


Versio Hieronymi. 
Prima Persecutio. p. 162. 
Antiochiz secundus episcopus 
ordinatur Ignatius. 


Tertia Persecutio. p. 165. 

Trajano adversus Christianos 
persecutionem movente, Simon 
filius Cleopze, qui in Ierosolymis 
Episcopatum tenebat, crucifigitur, 
cui succedit Justus. Ignatius quo- 
que Antiochenz Ecclesiz Episco- 
pus Romam perductus bestiis tra- 
ditur. Post quem tertius consti- 
tuitur episcopus Hero. 


Ee eee 


EKUSEBIUS, RUFINUS., 


Hisronta Eccurstastica. 


"AAAa Kou Tov om Avrioxeias 
Evodiou mpwrou KATATTAVTOS, dev- 
TEPOS LV Tots Onrovué vous ‘Tryveriog 
eyvapitero. Zvpewv dpoiws dIev- 
TEPOS fora Tov TOU Xwr7pos OV 
adeAcov, TIS. év ‘TepooAvjors eK- 
KAnoVas Kata ToUTOUS THV AErToUp- 
ylav elyev. 


160 


Edit. E. Burton, 8vo, Oxon, 1838, p. 184, 
Lib. ILI. 


C, XXII. 
Versio Rufini. 

Sed et apud Antiochiam Euo- 
dius primus fuerat, et secundus 
Ignatius: Hierosolymis quoque 
Symeon secundus post Jacobum 
fratrem Domini iisdem tempori- 
bus gubernabat ecclesiam. 


e. xxxvi. p. 214, [bid. 


Aténpene yewyy KATE TOUTOUS 
em THs ’Acias TOV dmorr ow Ope 
AnTi}s TloAvKapros, THs Kara = pvp- 
vay eKKANT Las mos TOV QUTOTTOV 
Kau UmnpeTav TOU Kupiou TV emt 
oKoMY eyKexerpiopev os. Kal 6 
éyvwpileTo Hanias TS ev ‘Tepané- 
Aer TaporKias kal QauTos ETlaKOTOS, 
avip Ta maura OTL Badora Aorta 
TATOS Kal THS years eidyjpwr, 6 0 TE 
mapa mAEIoTOLS kia ert vuv 81a86y- 
TOS Tyvarios, TS KaT 'AVTIOX eLaLV 
Tlérpou diadoyis SevTepos 7 €TI- 
oKOTY _KeKAypwpevos. Adyos o 
exer TovToy amo Lupias emi Tv 
‘Papaiov TOALW avaTreupbevra An- 
ply ryeveo Bau Ropav TS eis Xou- 
oTov HapTupias eveKev" Ka 39) THV 
oe ‘Agias cvarkop.udyV eet em {ue 
Aerrarns ppovpav pudaxns ToLou- 
MEVOS, Tas Karo TOW ats emedyuet 
TaporKias TALS dua Aoryoov omiAlaus 
Te Kau TpoTpoTats emippavrvus, év 
MPOTors parnuoTa mpoprddrres Gat 
TAS aipéoeis GOT TOTE TO@TOV ceva 
gueicas Kal emimoAalovr as Tap7- 
vet, mpouTpeTé Te ampié éxerOau 
TIS TOV ATOTTOAWY TApaderEs, nv 
UTE ar pareias Kal eyyeapas n0n 
HapTupoLEVos SiaruToug Ja avo.ry- 
Kalov vryetTo. OuTw dyra € év Spvp- 
vn YEVOHEVOS, | évOa 6 TloAvKapmos 
HV, plonv ev TH KATO THY “Eeoov 
EmrTOANY éxkAnola yeaper, TOL Me- 
vos QavTHS Munwovevwr Ovnoipou, 
étépav dé TH év Mayvycig 7 Tos 
Maravdpo, évOa ma&ALv emITKOTOU 


Quibus temporibus apud Asiam 
supererat adhue et florebat ex 
Apostolorum discipulis Polycar- 
pus, Smyrnzxorum ecclesia epis- 
copus; et Papias similiter apud 
Hierapolim sacerdotium gerens. 
Sed et in nostra quoque tem- 
pora famz celebritate vulgatus 
Ignatius apud Antiochiam post 
Petrum secunda successione epis- 
copatum sortitus est. Quem ser- 
mo tradidit de Syria partibus ad 
urbem Romanam transmissum, 
et pro martyrio Christi ad bestias 
datum. Quique cum per Asiam 
sub custodia navigaret, singulas 
quasque digrediens civitates, Ec- 
clesia populos Evangelicis cohor- 
tationibus edocebat in fide persis- 
tere, et observare se ab heretico- 
rum contagiis, qui tum primum 
copiosius cceperant pullulare: et 
ut diligentius et tenacius Aposto- 
lorum traditionibus inhererent. 
Quas traditiones cautele gratia, et 
ne quid apud posteros remaneret 
incerti, etiam scriptas se asserit 
reliquisse. Denique cum Smyr- 
nam venisset, ubi Polycarpus erat, 
scribit inde unam epistolam ad 
Ephesios, eorumque pastorem, in 
qua meminit et Onesimi: et aliam 
Magnesie civitati, que supra 


Maandrum jacet, in qua et Epis- 
. 


161 


Aapa puneny TET OUT OL" Kau TH EV 
Tparreor dé aAAnr, 7s apxovra 
Tote OvTa TloAUBiov ictopet. Tl po¢ 
TavTaIS Kai TH Pwuatwv exKAnoIE 
yeaper 7 7 KOI TAPAKANOLW TpoTel- 
vel, as in TOAPOITITAPLEVOL TOU pap- 
Tupiou, THs TMOOOULEVNS auTov amo~ 
OTEPHT ALEV eAmiSos. eer QV Kat 
Boaxtrara eis emiderEwv TOV cipn- 
pevev mapabec bar aEvov. Tpacer 
oy ovv Kata Ack: “Aro Zupias 
HEX ‘Pons Sy propaxo Oia vs 
Kai Sardoons, vuKTOS Kat NEPAL, 
evdedepevos déKa Acomapdors, 6 0 €OTI 
TT PATIITLKOY THY |LO, OF KO evepye- 
TOULEVOL, XEipous yivovT au. "Ev O€ 
TOUS GOK MATt QUT OV BGNAOV jL0- 
OQntevouat, aAN ov TOO. TOUTO O€- 
Sik atw at. ‘Ovaiuny TOV Sypiwv 
TOV cpt érotuwv" & Kat evryojuct 
oOVTOLG jrot evpebnva, & Kat Ko- 
Aakevow TVV TOMAS pre KaTraparyery, 
ov QoTEP TIVOV derAauvopevo. ovx 
WNravTo" Kav auTa S€ &KOVTa py 
SEAN, eyo Tpoo Pidromat. Zvy- 
yeouny foot eyere. Ti pot Tuupe- 
pel, eyo YvOrKa. Noy dpxojucc 
pabntns etvau. _Mydev pe Cyooa 
TOV OPAaTaV Kau hoparoy, wa ‘Tn- 
cou Xpirrov EMITUYW TUP Kal 
oTaupos, Sypiwv TE TvoTaoELS, TKOp- 
Tis pLol OoTEwy, ouyKoTa HeAO, 
deo pot OAov TOU TOLATOS, KOAG- 
WEIS TOU d1aBorou cig me epxéo Ow 
cay, }ovov iva. ‘Ingov Xpiorov em- 
Tuy.” Kat Tatra pev amo THS 
dyAwbetons MOAEWS Tals Karahex- 
Beicats eKKAnotaus | OLlETUT@OATO. 
“Hoy Oo emékewvan TIS Zavovns ye 
VOMEVOS, ATO Tewados Tos Te €v 
DiAadEApeta avg Oia yeapns Op 
Act, Kai TH) Zpupvatay eKKANT IG, 
idiws TE TO TaUTNS Tponyoumevyy 
ToAvképray dv ota Oy amooToN- 
KOV avopa ev pana yvopiCor, TV 
KaT ‘AVTLOX era AUTO Tolvanv Os 
av yvyjotos Ka dryabos Totpenv Tr OL- 
paribera, TV TEI auris peovTioa 
dia onovdys exew adtov akiav. ‘O 
S avtos Zpupvators ypapwv, ovK 


EUSEBIUS, RUFINUS. 


copt Dammei mentionem facit. 
Sed et ecclesia que est Trallis 
scribit, cujus principem tune esse 
Polybium designavit. In ea vero 
quam ad Romanam ecclesiam scri- 
bit, deprecatur eos, ne se tanquam 
suppliciis suis parcentes, velint 
spe privare martyril, et his post 
aliquanta utitur verbis: “A Syria, 
inquit, Romam usque cum bestiis 
terra marique depugno, die ac 
nocte connexus et colligatus de- 
cem leopardis, militibus dico, ad 
custodiam datis, qui ex beneficiis 
nostris seviores fiunt. Sed ego 
nequitiis eorum magis erudior, 
Nec tamen in hoc justificatus sum. 
O salutares bestias que preepa- 
rantur mihi. Quando venient ? 
Quando emittentur? quando eis 
frui licebit carnibus meis? quas 
et ego opto acriores parari, et in- 
vitabo ad devorationem mei, et 
deprecabor ne forte, ut in non- 
nullis fecerunt, timeant contin- 
gere corpus meum. Quin imo 
et si contabuntur, ego vim faciam, 
ego me ingeram. Date, queso, 
veniam, ego novi quid expediat 
mihi, Nunc incipio esse discipu- 
lus Christi. Facessat invidia vel 
humani affectus, vel nequitia spi- 
ritalis, ut Jesum Christum merear 
adipisci. Ignes, cruces, bestie, 
dispersiones ossium, discerptio- 
nesque membrorum, ac totius cor- 
poris poene, et omnia in me unum 
supplicia diaboli arte quzsita cu- 
mulentur, dummodo Jesum Chris- 
tum merear adipisci.” Hee et 
multa alia his similia ad diversas 
ecclesias scribit. Sed et ad Poly- 
carpum, velut apostolicum virum, 
datis literis, Antiochenam ei ec- 
clesiam precipue commendat. Ad 
Smyrneos sane scribens, utitur 


Pea eae: SS he ee Ce ee 


USEBLIUS, RUFINUS, 162 


oid omddev pyrors oVyKEXPN TA, Tol- 
AUTH TiVe, mepi Tou Xpiorou d dre Ewov' 
Bye de katt He To THY VOT HOLY 
cv oupKi aur ov oda, Ka mare 
ovTa. Kai ore mpos TOUS mepr [1é- 
Tpov éAnjAvOer, Edy avrois, Ade Te, 
Wuracprjoaré Ke Ka dere, Ort OuK 
epi Daupdviov co copearrov" Kal eudus 
QuToU aavto, Kau émioreva av. 

Ode Te avTOU TO papTUptov Kal 6 
Kipyvatos, kat TOV emMOTOAOY av- 
TOU Jvyjpovever Neyo oT Ws " ‘Os 
etme Tig TOV nue Epeov dia THY mos 
Ocdv japrupiov KaraKprbers mos 
Snpla, dre otros eipt Ocov,, Kat de 
ddovTm@v ’ Sn piv GANDopLct, t (vot KO- 
Bacpos cpTos ebpe 46.” Kai 6 Ilo- 
AvKaprros | dé TovTwy awry HEMI 
TOL €V Ti) eponevy QUTOU m06 
DiArennoious EMLOTOAY, parKoy a 
TOUS Prypwace i Lapacaro | ouv ma 
TAS vpas merBapyxetv Kat aoKetv 
TO av UmoMovny, ny. etdeTe KaT 
dPOadpovs ou fovov év Tots aKa 
eLors Lyvatic Ka ‘Povo Ka Low- 
oie, aA Kat ev aAAotg Tots e& 
OMOV, Kat €v avT@ TotAw Kau TOIS 
Aoumots dmooréXors, Temerg LEVvOUS 
é7t ovTOL TAVTES OUK els KE€VOV ed pa- 
Mov, ¢ GAA’ év mioret Kal OiKauorury, 
Kat oTt els TOV  OperAdopevov aUurots 
TOTOV ict Tapa Kupio, @ Kat ouve- 
ma.Bov. Ov yap TOV vuv yyannoav 
aiava, ahact TOV vmép OV amo Bo 
vovTa, Kai Or MAS Umd Tov Oeov 
avactavTa. Kat fis _emupéper’ 
% ‘Eypayaré pot Kal tpets Ka ‘Ty- 
VaTLos, Va egy TIES ame oXNT au el¢ 
Lupiav, Kau Ta Tap UM@V amoKO- 
Bion YORMMATE. “Onmep Toujow, 
éav AG Bw Koupov evOeTov, ITE eyo, 
etre Ov neuro mec Bevoovra Kal 
mept Uae. Tas eMLTTOAAS Tyva- 
Tiou Tas meppbeicas Hyly oT au- 
TOU, Kat KAAas boas _etxopev map 
Hutv, emeurpaper bty Kabas éve- 
TeiAao Ge. Alties & UNMOTET Hy LEV GL 
ciot TH EMOTOAH TaUTH EE GV [eE- 
yara aapern Ory au dunes be. Ie- 
préxovot yao Tot Kat UTomovyy 


verbis quibusdam, unde assump- 
tig nescimus, quibus hae de Sal- 
vatore proloquitur, “ Mgo autem 
post resurrectionem quoque in 
carne eum scio fuisse, et credo. 
Nam cum venisset ad Petrum 
cwterosque, ait cis: ‘Accedite et 
videte quia non sum diemonium 
incorporeum. Quietcontingentes 
eum, erediderunt.”  Scit autem 
et lreneeus martyrium ejus, et 
mentionem facit scriptorum ejus 
per hee verba: “Sicut dixit, in- 
quam, quidam ex nostris, pro mar- 
tyrio Christi damnatus ad bestias, 
‘Frumentum, inquit, egosum Dei: 

bestiarum dentibus molor et su- 


bigor, ut panis mundus efficiar 
Christo.” Sed et Polycarpus 
horum memoriam facit in epis- 
tola quam ad Philippenses scribit 
per hee verba: “ Deprecor, in- 
quit, omnes vos, obedientixe ope- 
ram dare et meditari patientiam, - 
quam vidistis in Ignatio et Rufo 
et Zosimo, beatis viris, pracipue 
autem in Paulo, et ceteris A pos- 


tolis, qui fuerunt apud vos, scien- 


tes quod hi omnes non in vacuum, 
sed per fidem et justitiam cucur- 
rerunt, usquequo pervenirent ad 
locum sibi a Domino preparatum : 
quoniam quidem passionum ejus 
participes extiterunt, nec dilexe- 
runt presens seculum, sed eum 
solum, qui pro ipsis et pro nobis 
mortuus est, et resurrexit.” Et 
post paucasubjungit: “Scripsistis 
mihi et vos, et [gnatius, ut si quis 
vadit ad partes Syriz deferat li- 
teras ad vos. Quod faciam, cum 
tempus invenero. Mittam vobis 
et Ignatii epistolas, et alias, si 
que sunt, que ad nos transmisse 
sunt, ex quibus utilitatem maxi- 
mam capiatis. Continent enim 


163 


Kat TATAV oikoSopny THY cig TOV 
Kvprov uv avijKourav.” Kai 
TH ev MEO TOV ‘Tyvériov TOLAUT. 
Aradéxerat dé eT avTov Thy “Av- 
TLOK ELAS émMoKOTNY “Hows. 


EUSEBIUS, RUFINUS. 


de fide et patientia instructionem 
perfectam secundum Domini pre- 
ceptum.” Hactenus de Ignatio. 
Post hune rexit ecclesiam civita- 
tis Antiochene Heros. 


c. Xxxvul. p. 219. Ibid. 


‘Advydrou 0° ovTos Hety cima arg 
e€ Gv6UarTos anap. Opera Bau, oror 
MOTE KATA THY TOTHY TOV amo- 
o7oAwy Siadoyny € év Tals Kata THY 
olkoumevny exKAno tus yeyovace 
TOLMEVves 7 Kou evaryyeAoral, ToU- 
TOV eiKOT@S e€ dvouaros yeas; 
poverv THY pnp Kkararebeiueba, 
ov ert Kaul vuv eis nas Ov Umouvn- 
Baroy TIS amoaToNiKns OiWacKka- 
Aias 7 Tapadorts peperau® Gomep 
ouv apérer TOU ‘Tyvartiou ev ais 
Karehe§apev emoroats, Kal TOU 
KAnevtos év 77 avapLodoryyuevy 
Tapa Tao, Hv eK Tpocwmov TIS 
‘Pwpaiwv éexkAnoias 77 KopiOiwv 
OLveTUTOTATO. 


Verum quoniam impossibile no- 
bis est singulos enumerare, qui 
post Apostolorum primas succes- 
siones in ecclesiis que per orbem 
terre sunt, vel principes, vel Evan- 
gelistz fuerunt, vel pastores: illos 
tantummodo commemorasse suf- 
ficiat, quorum libris inserta ad 
nos usque fidei et pradicationis 
monimenta venére, ut Clementis 
et Ignatii, ceeterorumque quorum 
superius fecimus mentionem. Cle- 
mens tamen in epistola quam Co- 
rinthiis scribit meminit Epistolez 
Pauli ad Hebrzos et utitur ejus 
testimoniis. 


C. XxXvili. p. 221. Ibid. 


“Hoy dé Kau ETEDO moAventi Kou 
paKpd ovyypappara OCS TOU auToU 
ex bes Kau moony TIVES Tponyayov, 


Tlerpov oy) Ka "Amtiwvos OtaAoryous 


TELEX OVT A” @v oud dAws pyynuN TUS 
mapd TOOLS TaAaLots pépeTat. Ovde 
yap Kabapov TS amooToNKns _69- 
Godogias anooalet TOV XapaKTnpa. 
‘H pev ouv TOU KAnpevtos 6pL000- 
younevy) yea, mpddyros. Eipy- 
TO dé Kat Ta “Iyvariou Kat ILoAv- 
K&PTOU. 


Sed et alia ejus opuscula non 
minima a nonnullis haberi perhi- 
bentur, velut Petri et Apionis dis- 
putatio, que in usu a veteribus 
habita minime reperimus, quia 
nec pura in eis et incorrupta 
Apostolice fidei regula mansisse 


deprehenditur. 


Lib. V. c¢. viii. p. 333. Ibid. 


Kai [Etpyvatoc] atouvnoveupa- 
Twv O€ aMOTTOAIKOU TiVvdS TET BU- 
TEépoUv, OU TOVVOMA TiwNh TApEdwKeE, 
pvnpovever, etnyyces Te auToU 
Selwy ypadOv mapatiberat. “Ett 
Kal "Tovorivou TOU pa pTupos Kal 
‘Tyvariou | pvnpny memolyTa, pap- 
Tupiaus avis Kat and TOV TOUTOIS 


ypapevTwv KeXpn[Levos. 


Sed et [[renzeus] Apostolici cu- 
jusdam viri, cujus nomen reticuit, 
sermonum quasi memoriter me- 
minit. Justini quoque Martyris 
et Ignatii memoriam facit, et ea 
que scripserunt, producit in me- 


dium. 


ee 


KUSEBIUS, ATHANASIUS, BASILIUS, 164 


Qumsriones AD Srepuanum. Seriptorum Veter wne Nowa Collectio ab 
Angeio Maio. Vol. 1. 4to. Rome, 1825, p. 2. 


Oyo démov 6 drytog cv) Lyvarios dvopa aur), TIS Avr bu eKKAY- 
alas devrepos yeryoves pera Tovs dmoaroous enirKoTros, os apa Kal TOV 
APXOVTE | TOU aieovos ToUTOU habe v») map0evia Mapias, 1 Kal 1) TOU Lwri- 
pos e& auriis yéveris’ AE yer de OUT Ws" * Kai eAade TOV apxovra TOU ai 
vos TovTou ) mapbevica Mapias, Kal Oo TOKCTOS auris dpotws Kal 0 Savaros 
Tov Xpirrov" T pla MUoTIpLA Kpauyns, driva ev novyla Ocod éempayOn.” 


Epist. Ephes. ¢. xix. 


ATHANASLUS. 
Episto.a pg Synopis Arimini et Sutevuctm. Opera. Edit. Benedict. 
2 Voll. Paris. 1698. Vol. I. par. ii. p. 761. A. 


‘Tyvarios ouv, 6 pera TOUS ‘AmoordAous év ‘Avriox.ety kaTraorabers 
emlrKoTos, Kal paprus | TOU Xpirrou yevouevos, ypaspev mept TOU Kupiou 
elpnKev : “Kis far pos éort TAPKIKOS Ka MVEULATIKOS, yeEVvyTOS Kat arye~ 
VTOS, év dv Boar Ocds, év Savare Cor aAnOin, Ka cK Mapias Kal €K 
Ocov. ” Tees de Kat TOV pera ‘Tyvariov didaorKahor Ka avurot yeacpouae 
“Ev 70 ayevntov 6 Tarp, Kal ei¢ 6 & QUuTOU vios yuyjotos, yevun a aAy- 
Arvov, Adyos Kat Topica TOU Marpos. Ei pev ouv Kau mos TOUTOUS € evav- 
Tious Diaxe/peda, € oT Kal mos TAS TUVddOUS Huy 7 pax). Ki de TV év 
X pir MioTIV AUTOV yivOrKorTes, memeia re00 ort Kat a) Paka pios 
‘Tyvarios be 80s eyparbe, “yevnrov QUTOV Aéryoov dua TV capKa" ‘O yap 
Xpioro¢ gape ¢ eyeveTor ayEVIT OV O¢, OTe py TOV TONMaTOV Kat yevnyTOV 
éotiv, AAA’ vids Ex Llatpos. Epist. Ephes. ¢. vii. 


BASILIUS C-ESARIENSIS. 


Homivia rn Sancram Curisti1 GENERATIONEM. Opera. 


3 Voll. Paris, 1721—30. Vol. II. p. 598. C. 


“Expytat dé TOV maRauav Tit Kau ETEPOS Aoyos, OTe Umép TOU Aabetv 
TOV dpxovTa TOU aidvos TouTOU THY map Geviav THs Mapias 7 Tov “Iwonp 
emevonOn uvyoteta. LEpist. Ephes. c. xix. 


Edit. Benedict. 


HIERONYMUS. 


DE Viris ILLUSTRIBUS, C. xvi. Opera. Edit. Vallarsi. 11 Voll. fol. 
Veron. 1734—42. Vol. II. p. 842. 


Ignatius, Antiochene Ecclesize 
tertius post Petrum Apostolum 
Episcopus, persecutionem commo- 
vente Trajano, damnatus ad be- 
stias, Romam vinctus mittitur. 
Quumque navigans Smyrnam ve- 
nisset, ubi Polycarpus, auditor 


Versio Sophronii. 

Tyvatios TIS ev AvTiOxelg exkAy- 
las TpiTos peta Ilétpov tov ano- 
OTOAOV émicKoToS, Sreorypov KiIv- 
TaAvTos Tpatavov, Sypwopayncae Ke- 
Aevo Geis, eis ‘Popny oréhAeT ae 
dé puos. TlAéwv d6, Kar ema TAS Ty 
Svovn, ev 7 TloAvKapmos, axpoatys 


165 


Johannis, Episcopus erat ; scripsit 
unam Epistolam ad Ephesios, al- 
teram ad Magnesianos, tertiam 
ad Trallenses, quartam ad Roma- 
nos: et inde egrediens scripsit ad 
Philadelpheos, et ad Smyrneos, 
et proprie ad Polycarpum, com- 
mendans illi Antiochensem Ec- 
clesiam: in qua et de Evangelio, 
quod nuper a me translatum est, 
super persona Christi ponit testi- 
monium, dicens: “Ego vero et 
post resurrectionem in carne eum 
vidi, et credo quia sit. Et quando 
venit ad Petrum, et ad eos qui 
cum Petro erant, dixit eis: Ecce, 
palpate me et videte, quia non 
sum Deemonium incorporale. Et 
statim tetigerunt eum, et credi- 
derunt.” Dignum autem videtur, 
quia tanti viri fecimus mentio- 
nem, et de Epistola ejus, quam 
ad Romanos scribit, pauca ponere: 
‘De Syria usque ad Romam pug- 
no ad bestias, in mari et in terra, 
nocte dieque, ligatus cum decem 
leopardis, hoc est, militibus qui 
me custodiunt; quibus et cum 
benefeceris, pejores fiunt.  Ini- 
quitas autem eorum mea doc- 
trina est; sed non idcirco justifi- 
catus sum. Utinam fruar bestiis, 
quee mihi sunt preparate; quas 
et oro mihi veloces esse ad inte- 
ritum, et alliciam eas ad come- 
dendum me; ne sicut et alio- 
rum martyrum, non audeant cor- 
pus meum attingere. Quod si 
venire noluerint, ego vim faciam, 
ut devorer. Ignoscite mihi, fi- 
lioli: quid mihi prosit, ego scio. 
Nunc incipio Christi esse discipu- 
lus, nihil de his que videntur de- 
siderans, ut Jesum Christum in- 
veniam. [gnis, crux, bestia, 
confractio ossium, membrorum- 
que divisio, et totius corporis con- 
tritio, et tota tormenta Diaboli in 
me veniant; tantum ut Christo 
fruar.”. Quumque jam damnatus 


HIERONYMUS, SOPHRONIUS. 


‘Tadvvov, ETT KOTIOS nV; eyparve 
POS ‘Eectous emoroAyy plan, aA- 
Ay TOS Mayynordvous, TpiTny 
mp0s TpadAMavous, TeTAPTHV TOS 
‘Papaious. Kaxetbev e€seov, eypale 
DradeApedor, Kai Suvevaions, Kat 
10LK@S mos TodvKaproy, TOpart- 
Oe mevos avr 7™Y év ‘AvTi0xeta €K- 
KAnotav" ev i] KOL TEP TOD evary'ye- 
Aiou TOU mocny petappacbevros, ¢ €K 
T poo wou "Inoov Xpiorou pynpny 
ToLelra, Aéyov" ? ‘Eyo de Kol pe- 
Ta TV avaoTaow ev Topmart av 
TOV eldor, Kat ToT Evo ort eoT!, kat 
ore nev Jmpos Tlérpov, Kaul TOUS 
oo AUTO ovras, etmev avrois Wy- 
Aapiaaré Mé, OTL OUK etl Oa 0- 
viov TOMATIKOV. Kat evbews mav- 
TES QUTOV, emiotevoay.” “A€sov 0€ 
patverau, emeimep To1ouToU avdpos 
meroinmedot BVTENY, EK TAS €TLOTO- 
Ans QUTOU TAS mpos ‘Pepatous yea- 
pelons, oniryat éxOécOou “Amro Zu- 
plas aype ‘Pons Snpropay@ ev 
Jardoon Kal €v ‘YR, VUKTOS Kat 
NEPaS, déKa ovvdedepnevos Acomap- 
01S, TOUTEOTI, TTOATIOT OS TOS 
puddcoouct Me, oitives Kat peTa 
evepyeriav Xelpoves yivovTau. Ai 
yap devotion QUTOV, Taidevois pol 
€oTl, aAN ov dia TOUTO edixauwOny. 
Kat ee anoAatow TOV Sypiwv TOV 
evTpemia Bove Ho, OT Iva evxopa 
oftTaTa eivat Hot eis amoherav, Kat 
evdenexiCerv eis THY env Kara Bpw- 
ov" pnmeas, ov TpOTOV €ml TOV a- 
Awv HapTopwy, iy TOAMIO WO! TOU 
THMATOS pou apacbau. Ei yao 
emeAGetv py eAnoovor, eyo Pud- 
TOMO, mToOay kaTaBpwbijvau. dvy- 
yore jAoL, TeKV LOL" TO Tumpepov jaot 
eyo oida. Noy / LOX O}Lort etvat wabn- 
TIS, oudev TOUTWY TOV Opwuevev 
em Ou“e, iva TOV ‘Tycovv Xprorov 
evpw. {lvp, oTAUPOS, Inpia, ovy- 
KAaors doTewy, Kau Tov pe@v d1a- 
TTAT HOS, Kod MAVTOS TOU TOMATOS 
curr erp, Katt Bacavor TOU dia o- 
Aou, els eue EAOworw, a “Inood 
XoiocTov amoAavow. Katakpibers 


HIBRONYMUS, JOANNES CHRYSOSTOMUS, 


esset ad bestins, ardore patiendi, 
cum ragientes audiret leones, ait ; 
“Frumentum Christi sum, denti- 
bus bestiarum molar, ut panis 
mundus inveniar.’ Passus est 
anno undecimo Trajani. Reliquis 
corporis ejus Antiochie jacent ex- 
tra portam Daphniticam in came- 
terio, 


Avversus Henvipium. 


L6G 


Tolvuv Sn propa a, Kal moO TOU 
madetv, aKovT Us TOU Bpuypou Tw 
At ovTay, Com “ Zeros Tyoov Xpr- 
orou el [At Kal evxyopa TOK ddova 
TOV Sy piwv cco Onvau, (vo. dpros 
Kabapos evpeba,” “Enade deKxarw 
tres Tpatavov, To de Aeiipavov tEw 
THS Sacpverenngs mins 'AVTIOX Cas 
KaTaKerTat ev TH KoLUNTypLY. 


Ibid. Vol. If. p. 225. C. 


firmitates eorum, postea acceleraverunt. 


Numgquid non possum tibi totam veterum Scriptorum seriem com- 
movere: [gnatium, Polycarpum, Lrane um, Justinum Martyrem, mul- 
tosque alios apostolicos et eloquentes viros, qui adversus Ebionem et 
Theodotum, Byzantium, Valentinum, hae eadem sentientes, plena sa- 
pientiz volumina conscripserunt ? 


Commenrarius In Marrnaum. Ibid. Vol. VII. p. 12. C. 


Martyr Ignatius etiam quartam addidit causam, cur a desponsata 
conceptus sit: Ut partus, inquiens, ejus celaretur diabolo, dam eum pu- 
tat, non de virgine, sed de uxore generatum.— List. Ephes. ¢. xix. 


Avversus Prvaaranos, Lib. ili. c. i. Ibid. Vol. IT. 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. Multiplicate sunt in- 
Quibus testimoniis, si non 
uteris ad auctoritatem, utere saltem ad antiquitatem, quid omnes 
Ecclesiastici viri senserint. From the Epistle of Barnabas, ¢.v. See 
Cotelerius, Patt. Apostt. Edit. Amst. 1724, p. 16. 


JOANNES CHRYSOSTOMUS. 


Homitia 1x S. Ianatitum Martyrum. Opera. Edit. Benedict. 


fol. tie 1718—38. Vol. II. p. 592. 


Tony you HMaS Koon Ko@io?) véa Kat amELp Ory aL}40¢ 7 paKapla paptus 
Nedaryia pera moANis TAS evppoovrys cio Tiare” onKLEpoV TAALY THY EES 
copTyy O MAKAOLOS ouToS Kal yevvatos paorus ‘Tyvarios dredeg aTo. Arahopa 
Ta TpdTwTa, aAAa pita 7 Tpamela: evp\Aarymev a Tat moAaic nara, GAN 
eis 6 oTépavos TrorKida. TO aywvic Lara, GANG TO QUTO BeaBetov. 

“O peév ovy KOLLpOs pas 700 TOS THY Sapna TOV TOU pakapiou TOU- 
Tou KaTop0wparav Kader 6 Aor nos dé TaparreTat Kal SopuBetran, OUK 
exer Tl TPOTOV, Tl devTEpov eimety, Te TpiTov" Too OUTOV {mepippet TAVTO- 
Gev aS EY KOLO TAN Bos" Kau TAUTOV TATXOMED, olov av et TU els Met 
HOVaA eiveA Dov, Kal ToAAHY bev THY podwviay iO@V, TOAD O€ 70 tov, Ka 
TO Kpivov TOoOUTOY, Kal erEpa dé npwe avn TOLKina Te Kal diapopa, 
dmopyoete Tl MP@TOv (On, TE  OevTEpor, € e€KaoTou TOV Opwmevev Tos EQUTO 
KaAOVYTOG TAC orpers. Kar yao Kaul HMELS €i¢ TOV TMVEULATLKOY TOUTOV Aet- 
BOVE TOV ‘Lyvatiou KaTopBaparov elven Oovres, Kal oux! avon nowa, 
ann’ QUTOV TOU TVEVLATOS TOV KapTOV TorKiAov Te Kal dtacpopov € €v TH 
toutou Wuy7 Jedpevor SopuBotpeba, Kat Siatropovpev, ovK Eyortes TOU 


13 Voll. 


Ps. xv. 4. 


Joh. x. 11. 


167 JOANNES CHRYSOSTOMUS. 


TOW@TOV Tov Aoyiopov amepetcopev, KAT TOU TOV OpuLeveov amo TOV 
myo tov avGéNxovTos, Kau T™p0S TV TNS oiKelas eUmpemretas Sewpiay ¢ em- 
omw.Evou TV TS Yuxis oyu. ZKonetre yap" TpoeoTy Tis map myeev 
EKKANT LAS yevv nies, Kat pera TOTQUTIS axpiBeias, ped bons 6 Xpioros 
BovAerou by yap, péyioTov Opov Kal KaVvova THS EMT KOTINS epyoev Elva 
EKELVOS, TouToOV ouTos Gua TOV Epyov emedeiE aro. Kat yap TOU Xpiorou 
A€vyovTos aKOUTaS, Ort ‘O TOLnv 6 KaNos THY Woyny auTou TiOnow bee 
TOV mpoRaruy, beTa maoNS dvd petas auTaY emédwxev ume Tay mpoBa- 
TW. Zuveyeveto Tots cmoaToAors yyries, Kol TOV TVEULATIKOV voruc- 
TOV anjAavoer. ‘Omrotov ouv elvau eikos TOV ouvtpapevra exetvors, Kau 
TAVTAXOU ouyyevop.evor, Ka pyTov Kal a amoppnTav QAUTOLS KOLVOVITAVTE, 
KL TOTAUTNS Elva ddEavra. QUTOLS apxns aE cov ; "Eméotn maAw Kaupos 
avopetav em OjTOV, Kal Woyny TOV TOAPOVTWY UmEpop@Tay ATAVTWY, Kat 
TO Sein Céovray ¢ Ears, Kot TH [Ly Paeropeva. TOV dpapeveov TpoTiua- 
oa" Kal eTa TOT AUTHS evKoNiag TV odpKa améBero, pe? cons ay 43 
iM&TLOV amodva aro. Ti ov MpoTepov el To[ey ; TOV amoo Tow THY 
JacKariay, ¥ nv emedetE ato Sect TAY TOY 5 2 TIS To-pougns Cons THY imepo- 
Yiav ; THY acpiBerav THS cpeTTS, ued’ 76 THY TpooTaciay THs exkAyoias 
OKOVOUNTE ; Tiva MPOTEPOV avUpVv igor ; TOV HapTupa, » Tov €mMioKOTOV, 
7 Tov dmoaTonov ; TpimAovUV ae oTEpavov 7, TOU TVEULATOS TAcEaca 
Xaprs, ovr TY aylay exeiny avedyce Kepariy, HaAAov dé moAAaTAovr" 
TOV ‘yap oTepavey EKaLo TOV El TIS AUVTOUS pera axpiBelas avanticeser, 
evpyoet Kat ETEpoUS npc Pracravovras orepavous. 

Kau ei PobAcobe, TpoTEpov eT} Tov TIS emoKonis emauvov eAGwpev* ov 
Joke? ets ovTos Elva orépavos [ovos ; pepe ovUv QUTOV avanrvEwpev TO 
Ady, Kal orperbe Kat ovo, Kae TPES, Katt meioug e& QuTOU TIKTOMEVOUS 
ny. Ov yap Hovov, ort TOO aUTNS LEXIS aEt0¢ etvat edoke, Savpatio Tov 
avdpa é eyo, aN Ort kat Tapa TOV cryin EKELVOV TV dpyny TAUTHY eve- 
xeipicOn, Kat at TOV LaKapiov anooroNwv xetpes TS lepas Exelvys 
yYravto Kepanys. Ovde yap juKpov TOUTO eis eyKagiou Adyov" ouK 
emeron met THV avabev eTEOTATATO Xa pu, | oud oT! Sayirerrépay em 
auTov emroing av eAOetv THV TOU TVELLATOS evépryerav HOvov, GAN’ OTe Kat 
TET OV AUTO TY ev avOpwmas € EmapTupyray d.petyv.——. Oappav Tol- 
vuv ermouput ay, ort TOT av auTHV peta axpiBeias 6 pad pros ‘Tyvarios 
amepataro ¢ €v TH EQUTOU Wuxi", Kat dveniAnTTO0¢ nV, Kat dvéyKAnTos, Kal 
OUTE avbadns, OUTE opryiNos, OUTE TEPOLVOS, ouTe TAHKTNS, aN’ GLarxos, 
apirAdpryupos, OLKQLOS, OTLOS, eYKPATNS, aVTEXOHLEVOS TOU Kara 7 O10a- 
xNV TTOU Adyou" In parsos, Tapewy, KOO MLLOS, Kat ToL aKa dep 6 Hav- 
Aos aNYTITE. Kai Tis TOUTWY amoderkis, p Pusey ; auTot ot TAUTA Eipn- 
KOTES QUvTOV eXerpoTovnT ay’ Kal OUK QV ol pera TOT AUTNS api Belas 
TOPO.LvOUVTES ETEpOLS TV Ooximaciay mover Bat TOV KeAovTav € emt TOV 
rigs 7S GOXNS. avo.Baivew TAUTYS, avTO! TApEPYOS TOUTO emoinoay 

"AAW ef pay) TAA eldov THY dipeTay TAUTYY & ev TH Yuxi TOU ) Ua&PTUPOS 
TOUTOU TEPUTEUMEYNY, ouK av AUTO TAUTHY evexelorrav THY apxiv.——. 
E wes TOS OimAous 7 npty 6 orépavos epavy TIS eMT KOS TEWS, Ka Aap- 
TPOTEpav emoinge THY. apyxny TO TOV YepoTovyTavTwY avTOV akiopa, 
TAcav andderEev ApETAS AUTO HapTupyg ay ; ——_.. 

Qonep ouv KuPepyytyy SavpaComer, ovy oTav nouxatovans TS Sa- 
Aarrns Kal e& oupiwy TIS vnos pepoevns duvyO7 Tous cumr€ovTas d1a- 
THT, GAN STAY MaLVOMEVOU TOU TEAGYOUS, DiaVICTAMEVWY TOV KULATOY, 





JOANNES CHRYSOSTOMUS, 168 


aUuTov Tov Cvdov émBarav oraciacovTa, moAAou xe (POvos Cowbev 
(Fwbev TOUS Came ovTas moAropKovV Tos, Suny KATE vOvv ce To oKapos 
pera cor pareias comaaons’ ovr Kai TOUS TOTE THY EKKAHTIAY ¢ YXEIPIO~ 
Oévras cxmAyrred Oat xp) Ka Saupater TOAAW MAE ov Tay vo o1KOVO- 
Hovv Tay QUT HY, bre moAvg 6 MONE LOS CEw6e viowev’ bre amahwrepov (re 
TO spuTov Ts mioTEWs iv Kal mohANS dedjsevov Cm pEACAS, Ore Kabamep 
dptiToKov Bpédpos, 70 HS ExKAnatas 790s MOAANS € expnte THG Mpovoias, 
Kal copwrarns TIVOS THS HedAovons avo T1Onvero Bax Wuys. ee 

- Etro Kat TréTapToV orepavov CK THS CMOKOMNS 1) LV dviaxovTa TOUTNS' 
ris ov cor oUTOS ; TO Ty MaTpioa avrov & emTpamyVva THY 1) [L€ repay. 
‘Btrovov pe yap Kal EKaTOY avd pay Kau TEVTHKOVTO mpooTvat povov’ 
TO 06 mwoAW yx erpir Ova ToT avTHY, Kal Onj.ov els €1KOO! EKTELVOLEVOV 
pupradas, mons apeTys olet Kaui coipias amaderEw eivat;—__. ss" Emerdy 
de €evjrOnv Llérpou, Kat mEUTTOV e& auTov orepavov cidov mAEKOLE vou’ 
ovTo¢ dé EOTI, TO eT eKEWVOV TOUTOV dade Eaobat THY apxyv. ‘Qone p yap 
dv Tis AiBov eEaipwv Méyav eK SepeNion, éTEpoV avTipponov eKelvou 
rmovdater TAVTWS AVTETAYVAYVELY, el 1a) pero mTacav cadevew THY OiKO- 
Sop, Katt cabporépav move" ovTw Oy Kai Tétpov peAovTOS evTevbev 
amodnmery, eTepov dv Tip poTov _Hérpov didaoKaov y TOU mvevparos 
cwreanyarye xa pus, OTe my) THY YON yevouevny oixodopny TH TOU OLa- 
eFomevou evTercia cabporépav ryeverOau. Ilévre bev ouv oTEpavous 
annprOunod eda, amo TOU peyebous TIS aPXNS, amo TIS ak ia TOV 
KEXELPOTOVNKOTEOV, amo TIS TOU KaipoU SuoKoAiag, amo TOU HET pou TIS 
TONEWS, aNd TS cperis TOU TOPADOVTOS AUTO) m™y emoKoT IV. Totrous 
amavTas mhéFavras eviv KO EKTOV eimety,, Kot EPdopov, Kotl mAcious ToU- 
Tev GAN iva my) Tov OMAVTO xpovov els TOV mepl THS ETMITKOTING aVAaAG- 
TavTEs Aoyov, EKTET MEV TOV mMept TOU paotupos dinynpatwv, pepe 
Aowrov én TOV aAAov € eKELVOV (oper. 

Ov todTo dé eKakovpynoev ) dra Boros jeovoy, @ aAAa Kou ETEpoV OUK 
éAaTTOv ToUTov" ou yap év Tats ToACoLY, WV TPOKTTIKELT AY, nepier 
oparres Bau TOUS EMT KOTOUS, aN’ eis THY GAAOTPIaY GrywY avypeEt. “Emotes 
d€ TOUTO, Ouov qev Epnpous ’ TOV emTnOEIov AaBetv onevdwy, 6 pou dé 
aa Beverrépous épyaces Oat TO Hox TIS odormoptas eAmiCav’ 6 On Kat 
emt TOU paKapiou TovTou memoinkev” amd ye. TS HMETEPAS TOAEWS eis 
TV ‘Pony avTov exaece, [aK poTépous QaUTO T1Berg TOUS SravAous TOU 
dpdpmou, Kat TO pajet THE Od0v, Kat TO mrijbet TOV TLEPQV TO peovnpa 
KaTaBédrew QUTOU TpoodoK@v" ovk eidas, ort TUvenTOPOV exw ‘Inoovy, 
Kau cuvanddy ov TIS TOTAUTHS odormopias, é laxuporepos saAAov eyivero, 
Kat THs MET G@UTOU Suvdj.eds ovens mAciova TOPELXe THV andderEwv, Kau 
Tas exkAyolas ouvEeKporet perCovenc. Ai yap Kara THY O0ov TOAEIS CUV- 
TpEXovTaL méavTobev ndewpov TOV abAnTHY, Kal feTa TOAAOY egémepmov 
TOV epodioy, evyais Kal mper Petars AUTO cuvaryaviCopevce’ KO aura 
de ou THY TuXouTay TAPaKAYTW Ed uBavov pera meobupias ToTauTns 
emt S&vatov ToeXOVTE pacar TOV _Kaptupa, ped eons eiKOS HV TOV ent 
Bactrerva KaAovpevov Ta év ovgava’ Ka Sua TOV  Epryav euavOavov av 
TOV, duc TIS. Tou yevvatou TocOupias €xelvou Kal paudparnTos, ort ou 
Savaros nV eg Ov ETpexev, GAN ' Gmodn uta TIS Kat beraor acts, Kai Tos 
TOV oupavov avaBacrs. Kai TAVT OL Wark Kara TO LV mov anyet 
ova TOV Adywr, Ova TOV TAY MaTOV QUTO”. Kau orep emt TOY Llovda‘wv 
ouvéBy, ote Tov TlavAov dycavres, Kat eis THY Payyv QMOTTELAQAYTES 


Z 


169 JOANNES CHRYSOSTOMUS. 


evouCov pev ET Savarov TEMTEELY, émepmov de TOUS CKEL KOTOIKOUIV 
‘Tovdators didadoKaAov, TOUTO 37 Kal eT _Tyvatiou yeryove pera Tepiovalas 
TIVOS. Oude yap Tos THY. ‘Pow oiKOUG! pOvors, ahaa. Kal Tato év TO 
ETO KELMEVOUS TOAECIV AMAT HS diWdaoKaros AMHEL Savpacios, metOwv 
Karagpovely TIS Tapovrns Cuns, Ka pundev nryeto Bau Ta PAcropeva, Kau 
TOV pehovTwv €pav, Kal ™pos TOV OUpavoY Prerewv, Kau TOG pndev TOV 
EV TO TAPOVTE Bie dervav emarpepea ban. Tavra yap, Kal TH TOUTWY 
mAclova, Ova TOV epyev avTous TOLOEUMV adeve, Kabatep TAs THs e€ 
aVATOARS avinxer, Kau TOs Ty Ovo TpPEXwv, padrov d€ Kal ToUToU. 
paudpdrepos. OUvTos peev yap avwbev € erpexer, aicOnrov @ arywv pas’ Tyva- 
TLOS de KaTwOev avTEAGETE, vonTov pas SidarKarias TAILS Yuyais 
eviels. KaKetvos pev cig TH TIS duews a ATLOV LéepN KpumreTau, Kai VUKTO 
evbews emaryer ovros dé els TH 7S ducews amend Ooov uéepn, poaudporepov 
exelOev avereie Kal TOUS KaTa THY odor o OTOAVTAS evepyeTnoas Ta pé- 
yore, émesdy 7S TOAEWS emé Bn, KaKetvyy pidocopety ETAOEUCE. Ara 
yap TOUTO Kau O Oeos cuvEeXxaonoev EKEL TOV Biov QUTOV KaTaAUO al, OoTE 
THY TouTou TeAeuTHY didarKa&duov yever Bau evoeBetas Tois THY ‘Pounv 
oikouoty anaciv. “Ypmets pev yap 7 TOU Ocov Xa pure ovdemiag edéeabe Ao- 
mov amodett ews, EppiCeopevor KaTOL THY miotiv’ of 0€ THY ‘Paunv oikovvTes, 
OTE moAANS TOTE aceBelas ovens KEL, mAclovos expntov PonBetag.__. 

“Ty ouv TQAUTO epye MaOworv ot Ty ‘Pounv oikovvres cmavTes, ouve- 
Xopyoev O Ocos eKet t TeAerwOyvae TOV ) Orytov. Kat Tt aury erry air ic, 
e€ QUTOU TOU TpOTov TNS TeheuTis TOUTO MITT OME, Ou yap e&w TELYOV 
ev Bapd&bpa, ovdé ev SiKaoTy pio, oude év youve Tit THY KaradiKcaCouc ay 
edearo Yiypov, GAN év were TO SeaTpe, TIS Toews cveo _kabeCopevns 
ancons, Tov TOU jLapTupiou TpOTroV Umépeuve, Sy ptav én aurov ace bév- 
Tov" iv’ UTrO Tats anavtwy overt TO Tpomanov oT HT aS KaTa Tou diaPdrou, 
Tous Seatas Oo dmavras CnAwTas TOON TOV AYOVITHATOV T@V EQUTOU, OUK 
amobvijc kev Hovov oUTW yevvaiws, GAAG Kat ped wooing anobvic Kev. 
Ov yap Os Cars anoppyyvuc bau i HeANoov, GAN OS emt Sony KaAovpevos 
Beatin Kol TVEUMATIKWTEDQY, oUTWs ao evens EMPAa TH Sypia. Id6ev 
TOUTO dxjAov ; cro TOV pyparov, av amoOvio Ket peAAwv epbeyEaro. 
aKoUTas yap, OTL ouTos awrov TIS TIeMptas a) TpoTos pever, * Eye TOV 
Sypiwv éxeivwv  Ovatuny, ” €Aeye. Torovtor yap of €pavTes" omep v Tao- 
Xoo UTED TOV Epapeva, ped ndovns dexovTau, Kot TOTE SoKxovor 
eupopeio bar TIS emOupias, OTAaV TOAA® Karetarepa n TH yevopevar 
omep OUV Kal EM TOUTOU ouveBauvev. Ov yap TO Saver povov, aANa 
Kal TH mooBupic. Cra at TOUS cmoaT OAous éomevde® Kau aKoveV ort 
pare Gevres ¢ EKELVOL pera xapas avexa@pouv, €BovAnOn Kal autos My TH 
TEAEUT] [LOVoV, ahna Kat 77 x24 pipnoar Bor TOUS SidacKdAous: Ora 
TOUTO TOV Inpiwv, edeyevs ovaiuyv. Kat TOAAG TOUTWY MEPATEPA TO 
OTOMATO, evouitev elvane THS TOU Tupavvou yrAarrys, Kal para eikoTwns” 
exelvyn [Lev yap mMpos THv yéevvav exadAel, TA OE TOUTWY OTOMATA TPOdS 
Bacidetav TAPETEUTEV. 

"Emesdy Toivuy KaTéAuoev éxet tTHv Cony, HaAAov d¢, emesd Tpos TOV 
oupavov avéBy, emavyer orepaviTns Aormov. Kat yap Kat TOUTO THIS TOU 
Ocou yeryovev oiKkovojias, TO TAAL QavTOV Tos Mas emavayaryety, Kau 
Tas ToAECt Sraveipat TOV paptupa. Exeivy pev yap avTov oraCov TO 
out ht ed€Faro, vpets d€ TO) Acrravep TeTinna Ge" annAavoare TIS eM KO~ 
THs bets, anHNavTav EKelvot TOU japTUpioU’ Eldov aywviCduevoy Kat 


* 


JOANNES CHRYSOSTOMUS., 170 


viKQOvT oe Kat oTecpavoupevov eKetvor, &xere SujveKas avTov Upeis: 6NC yov 
bea: aurov Xpdvov anéatnoev 6 evs, Kal MeTa melovos Uptv SdEns av- 
TOV ¢ apiraro. Kai Kabanep ol daverCoue vot XP maT a pe Ta TOKWY 
Fmod Siow dep dv AdPworv, oUTW Kou 0 Oc og. TOV TiLLoVv TOUTOV Inoav- 
pov map omav dACyov _XenTaevos xpovov, ka Ty ToAc delkas cKeivy, 
pera mAciovos Oly avrov amodé dwKe TIS Aa TPOTNTOS. ‘EE em pare yap 
emia Korov, Kat cd¢ Fare Ka&prupa’ eemey aTe per UXO, Kai edcEaobe 
qera orepavev’ Kal ovx, Upc ts de povov, ara Kou mao aL ai cv He vw 
TOA. Has yap avrac oleabe Sraxetodau, dparas EMAVEAr/OLEVOV To Ael- 
Yavov ; moony Kapmovo ba yoviv; mocov dyadAcoCat; mdcoaus evdpn- 
pelcus mavrobev BarAew TOV oTepaviTyy ; : Kadanep yap aOAnTyv nyevvalov 
TOUS aVTAYWOVITTAS | KATAMANAITAVT AnNaVTAS, KAI pera Aapmpas e&eA- 
Oovra doEns amo TOU TKAMMATOS, evéws dexopevor oi Searat, oud emi n- 
vou THIS vs aia, popadny a amayovTes o1Kade, Kat Hupiots ParAovtes 
ey Kwplors” ovTw 2) Kat TOV cryiov TOTE GKELVOV amo TIS ‘Papys al TOA 
eSIS Sradexonevou, Kol eT CLeov pepovora HEXpL TIS Toews TAUTYS 
TMAapEMEUTOY, ey KwpuaTova at TOV oTepavitny, avupvourat TOV cerynvoO- 
THY, KaTaYENOT OU TOU diaPdrov, 6 ort eis TO evavTiov aura MepleTpann TO 
Topo pua, Kal omep evomure KATQ TOU _ Ha pTupos mouety, TOUTO umcp QUTOU 
yervyove. Kai TOTE pev TAS moAers andoas exelvas COvnTe, Kat avenp Bux- 
gev’ €& éxelvou Oé Kat Méexpt TS Mapourns THY UpeTepav mAouTiler TOV. 
Kat Kabamep Syoavpos duyveKns Kad EKKOTHV av TAOUPLEVOS TV nKEPAY, 
Kal ovK emideinov, cmavTas TOUS MeTEXOVTAS eUTopwTépous TOLEt” OUTW 
3) Kat 6 MaKapios ouTos ‘Tyvaerios TOUS Mpog aUTOV Epyopuévous _evRoryiav 
TappyTiAs, yevvaiou ppoviuatos, Kal TOAARS avdpeias TANPOv, oikade 
AmTOTE UTE. 


Homiuia vr Leaistarore. Ibid. Vol. VI. p. 410. C. 


Arc TOUTO ) “yevvactog TIS TOV apxaiwr, ‘Tyvarios dé 7) nv Ovo AUT" OUTOS 
iepootvn Kat MapTupia diatpéwas, emoTeMAwv Twi leper reve rt Mn- 
Sev dveu yvaouns cov yivéoIw, unde ov advev yvauns Ocod tt mMpaTTE.” 


Epist. Polycurp. e. iv. 


Hominia pe AnatuEeMatTeE. Ibid. Vol. I. P. 693. C. 


BovAeobe padetv old TIS epbeyEaTo, crys TES TPO NUaV TIS d1adox7s 
TOV cdmooTohwy ryevouevos, ds Kat paptupiou n&iwto ; Acixvus TouTou TOU 
Adryou TO popriKoy, TOLOUT® eXPNTATO jmoderypatt’ “Ov TpomoV 6 Te- 
prbets eauT@ aroupyida Baciruniy, (decors TUyXavov, avTog TE Kai 
of avTa ouvepyioavTes QS TUpavvor cv oupouvT a’ OUTS, eon, of TH 
SeomoriKg dmopacet XeuTamevor, Kau avaBeno TIS exkAnotas TONTAVTES 
avOpwror, els mavTeAy dAcOpov am&youcty EauTovs, THY aklav Tod Yiod 
agpaptaCovtes.” 


Homitia x1. 1x Epistoram ap Epuesios. Ibid. Vol. XI. p. 86. C. 


‘Avijo d€ TIS crytos etme Tt doKovv etva TOALNPOY, mANY GAA’ Gpws 
epbeyEato. TV dé TOUTS cor; “Qvde papTupiou aina TavTyV dvvac- 
Bar eEareipen THY auaptiav.” 


71 THEODORETUS. 


FIFTH CENTURY. 


THEODORETUS. 


Episto.a Lxxxix. Ad Florentium Patricium. Opera. Edit. Sirmond. 
4 Voll. fol. Paris. 1642. Vol. III. p. 966. B. 

Tavra 06 » nee mapedoc av OU LOvoV ot dndaronot Kat TeopyTo, AAG 
Kal of TH TOUTWY 7PHNVEVKOT ES TU yPaumara, ‘Tyvarios, Evorabios, 
‘A Gavacios, BaoiAczos, Tpyyopros, ‘Toavys, Kal Ot c&hAor TS otkoupéevns 
PwoTHpes’ Kat TPO TOUTWY oi Ev Nikaia cuveAnAvOdTes arytot TaTépes. 


Epistora cxty. Ad Monachos Constantinopolitanos. Ibid. p. 1026. D. 


Evora bios Katt _MeAét10¢ Kal bAaPravos TS avaroAns ot pwornpes, 
Kaul "Eppaip 9) TOU TVEU{LATOS Abpa, 6 TO Ztpav EOvo¢ aodwy donpepau 
TOlS TIS Xa prros Vopacr, Kat ‘Taavuns Kal ‘ATTLKOS, ol THS ary betas pe- 
yarodpavor Kn pues Kat ol TOUTWY mea BvTEpor, ‘Tyvarios, Kaul TloAvKap- 
mos, Kat Eipnvatos, Kai “Iovotivos, Kat Inmddutos, ov OL mAE€tous oUK 
apylepéwv TooAGpTova: povov, GAAG Kai TOV pLapTUpwY DiaKOTMOUC! 
Yopov. 

Diatoaus i. Immutasiuis. Ibid. Vol. IV. E 33. A. 
Tov aryiou ‘Tyvariou em KOTOU ‘Aytioxelag KOL uapTupos, 
EK TNS m™p0¢ ‘Pexpiatous ETIOTOANS. 


os TemAnpopopypevous arn bas els tov Képrov TEOY, évTa &k yévous 
Aad KOTO. oapKa, viov Oeovd Kara SedrnT a Kal dovapuy, yeyevnpevov 
aAnOas €K Tro.pGevou, BeBanricpéevov bo Iwavvovu, iva TAnewO7) TACO 
OiKaloovvyn UT auToU, aAnO@s emt Ilovriou IliAd&tou Kat “Hpadov te- 
oes KabnAwuévoy UTEP Nuav capki.” Hpist. Smyr. ¢.i. 


Tov avTov, éx 77S aUuTAS citlaronis. 


“Ti yap. apenci, elmep pe emauvel TIC, TOV O€ Kupiov jhou Prac gnuet, 
1) Oporoyav QUTOV TaoKopopov 5 6 8€ ToUTO py A€éywv, TEAELwWS aUTOV 
amnovntat a> vexpodpopov.” Thbid. c. v. 


Tov avtou, €x THs aris emOTOARS. 

“ Ei yap TO doxelv TAUTO: emoay On vmo TOU Kupiov 7uav, Kayo TO 
doxetv dédepau. Te d€ Kau €mauTov exdoTov dedwKa TO Savare, 706 Up, 
T POS pax aupay, TOS Qnpia; arr 6 eyryus paxaipas, eyyus Oecov. Movov 
ev TO dvonatt Incov XproToU, eis TO oupmadvety avr do, mavT Umopever, av- 


TOU pe evduvapouvTos, Tov TeAElov avOparou, Ov TIVES a@yvooUVTES ao- 
voovta. IThid. ec. iv. 


Tov avtov, €x THS TPOS "Eqecious emiaTonng. 

Oo yap Oecd Heov Anoovs Xpiarog exvopopyy v0 Mapias, Kar’ 
oi KovopLioy Ocov, eK OTE PLATOS poev Aapie, eK [vevparos dé ‘Aryiou, d¢ 
evyevv9 On, Kai €RantiaOn, iva To Suntov » ad Kabapicb7.” Epist. Ephes. 
C. XV1il. 

Tov autov, €x TIS auras emerronys. 
ae Tt Cl KAT ’ dvdpo. KOLV?) TAVTES EV TH xapert é& 6 OvOMaATOS a ada 


ev HG Morel, Kai evi ‘Ingou Xpioro, KaTa capKa eK yévous AaPid, TO 
vid Tov avOparou, Kai Vid Tov Ocov.” Thid. ¢. xx. 


THEODORETUS, SOCRATES, 172 





Tov avrovu, é« THIS avTHS emurrens. 
“ Kis larpos cor PUPKIKOS Kal MVEULETIKOS, ve vunros c& deyevvyyrou, év 
avOpane @eds, ev Savery Coon) crn div, Kai ¢K Mapias Kai eK Oecov, 
MPWTOV madnros, Kai TOTE anadye, ‘Inoous Xpiorrog 6 K vpiog Huov.’ 


Ibid. ¢, vil. 
Tov avrou, CK ms MP0s TpadMavous émMOTONYS, 
: Kapadyre « ouv, OT av Xopis 'Iyoou Xpiorov bpiv Aady TIS, TOU eK ye- 
voug AaBid, Tov CK Mapias, O¢ dA Bios eyevvi On, ipayé te Kal imev, 


an Bods EdtayxOn emi Novriou ilAarou, coraupobn, Kai ani Bave, PAendv- 
Twv TOV emryeiwv Kai érovpaviwy Kai KaTayOoviwv.” Bpist, Tral. ¢. ix. 


Diatoaus u. Inconrusus. Ibid. p. 86. B. 
ey eek Ae, ; / > ; ; / ‘ , 
Tov ayiou ‘lyvariou emoxonov Avtioyeiag Ka: Maprupos, 
a ‘ . lal 
éK THS TPOS Byupraious emirTONAs. 

4 ‘Eye ap Kai pera THY aVvaoT arty év oapKi auTOV olda, Kal maTévw 
ovra, Kai OTe mpg TOUS mept [érpov nAGev, eon avTots” AdPere, pura 
pirare ke, Kat Were, o ort ouK eit Oamoviov aTOMATOV. Kai evOus av- 
Tou yYravTo Kat énictevoav.” LEpist. Smyrn. c. iii. 


Tov avrov, €x THs adtis emioroniis. 
- Mera dé Tv avaorarw Kal cuvéparye, KQ! TUVETIEY AUTOLS, OS TUPKI- 
KOS KAI TVEULATIKAS Hvwpévos TO Tlatpl.” Ibid. 


Diaroaus ur. Imparrpruis. Ibid. p. 154. D. 
Tov ayiou ‘lyvatiou émiaokdrou ‘Avtioyeias kat Maprupos, 
EK THS TPOS 2 upvatous EMLOTOANS. 
< Evxaprorias Kot Tpog popas oUK amodéxovratt, dit TO py opoAoryetv 
TY euxaploTiay oapKa elvat TOU Zar7pos necov ‘Tnoou Xpicrov, THV imep 
TOV ALaPTIOV HudY TaBodoay, Nv TH Xenororynte 6 Tatnp ryeipev.” 


Epist. Smyrn. ce. vi. 


Eprstoxua oii. Edit. Schulze. 5 Voll. 8vo. Hale, 1769—74. Vol. IV. 
p- 1312. 


Tawryy ey TV didacKkahiav ot Betoe mpoprr at ‘TpoarveryKav" TAUTHY 
6 TOV ayia anooTohwv x.000¢" TAvTYV ol Kara TV EOav Kal THY éomé- 
pay Siampeyravtes 6 aytor ‘Tyvarios exelvos 6 ToAvOpUAANTOS, 6 dua TS 
Tou peryaAou Térpou dekias THV dpxrepwovvnv deEdmevos, Kat UTEP TIS 
cig XpioTov oporoyias Iypav yevouevos aypiwv Bopa. 


ee eee eS a --- aer_—_ ~~ ae 


SOCRATES. 
Hisrorta Eccresrastica, Lib. VI. c. viii. Edit. Reading, fol. Cantab. 
1720. p- 322. 


Aextéov dé Kat obev THY cox éAaev » KATO TOUS avTt cvous Umvous 
év 7 EKKANT IG our er. ‘Tyvarios, ‘AvTioxetas TIS Zupias TptTos amo 
TOU ‘Arootohou Ilétpou énioKoros, os Kal TOUS ‘AmoaroAors AUTOLS ouvere- 
Toifvey, onTaciay ElOev ‘AyyéAwy, Sia TOV aVTIPOVver Upveny THY ayiav 





173  JOANNES ANTIOCHENUS, GELASIUS, PSEUDO-DIONYSIUS. 


/ c , \ \ / IC aa Argh 5 , > 
Tpiada vuvouvtwy, Kat Tov TeéTOV TOU OpauaTos TH Ev ‘AvTioyeig EKKAY- 
a “A 
cig Tapédmxev’ OOev Kat Ev MATOS Tals EKKANTONS AvTN 4 TapadoatS 
© \ ” lal , 
d1e0d0n. Ovrtog Mev ovv 6 TEpt TAY AavTLpaVaV Uuvwv Adyos éeoTiv. 


JOANNES ANTIOCHENUS EPISCOPUS. 


Epistora ap Procitum Constantinopouitanum. Bibliotheca Vett. 
Patrum. Edit. Gallandi. 13 Voll. fol. Venet.1765—79. Vol. 1X. p. 694. 
Etenim apud magnum martyrem Ignatium, qui secundus post 
Petrum Apostolorum primum, Antiochene sedis ordinavit Ecclesiam, 
et apud beatissimum Eustathium, qui sanctorum patrum qui apud 
Niceam congregati sunt, primus existens fidem orthodoxam confir- 
mavit, et apud sanctissimum et beatissimum Athanasium, qui millia 
millium certamina pro evangelicis dogmatibus passus est; ad hec 
autem apud Basilium, et utrumque Gregorium, qui ejusdem sen- 
tentize fuerunt; et apud beatissimum Flavianum, Diodorum et Joan- 
nem, qui clara lumina orientis fuerunt totius: rursum autem et apud 
beatissimum Ambrosium, qui omnes partes Hesperias illustravit, et 
apud beatissimum Amphilochium, probatissimum doctorem: nec non 
apud beatum Atticum tuum patrem, et apud probatissimos alios de- 
cem millia, ne singulos percurramus, consona decerptis his capitulis 
invenimus. 


GELASIUS. 


Apversus Eurycuianos ev Nuestortanos. Bibliotheca Patrum. Edit. 
De la Bigne. 15 Voll. fol. Colon. 1618—22, Vol.V. Par. ii. p. 671. 
Testimonia veterum de duobus naturis in Christo. 

Ignatii Episcopi et Martyris Antiocheni, ex Epistola ad Ephesios: 
“Unus Medicus est, carnalis et spiritualis, factus et non factus, in 
homine Deus, in morte vita eterna, ex Maria, et ex Deo, primum pas- 
sibilis et tunc impassibilis, Dominus noster Jesus Christus.” Et post 
pauca: “ Singuli, inquit, viri communiter omnes, ex gratia, ex nomine 
convenite in unam fidem et in uno Jesu Christo, secundum carnem 
ex genere David, filio hominis, et filio Dei. ’pist. E:phes. c. vii. xx. 


PSEUDO- DIONYSIUS AREOPAGITA. 


De Divinis Nominisus, c.iv. Opera. Edit. Pet. Lansselii. fol. Paris. 


1615. p. 198. 
Katto Gd0&é Tat TOV KAO Huds iepoAdywv, Kat YerdTEpov Elvat TO TOD 
EPWTOS OVOMA, TOU TIS ayanns ypape DE Kai 6 Yetos Iyvatios. “ “O 


ma ¥S A S) , e ee 
Eos Epws Eotavpwra.  Hpist. Rom. ce. vii. 


KPHRAMIUS, JOBIUS, BVAGRIUS, 174 


SIXTH CENTURY, 


KPHRAIMIUS PATRIARCHA 'THEOPOLITANUS, 


‘pisroLa AD Zenonium Scnorasvicum. Photii Bibliotheca, Cod. 
eexxvill. Edit. Andry. Schotti. — Fol. Bothom, 1653. p. 778. 


“Omep ouv elytra KaTa TO Tplrov Kepadauiov OK Te TOV evaryye MiKov 

veoV, Kal 6K TOV AMOTTONKAN, Ka dy Kai cK TOV paKaplov mar’ pu 
uy, ‘Lyvariou Tov Meodpov, Ka ‘lovAlov, Kat ‘Adavacion, Kai I 'pyryo- 
piwy, Kot BaoiAciou’ dere yxee Tous duoweBels, cog » Twv ap0pwv xPNTS 
(mavres yap ouTo TovTALS ExpHTAVTO) OvdEuiav TonY 7 Diaipert EMIVoEL 
TIS EvorTews. 


De Sacris Antiocuram Learpus, Ibid. Cod, cexxix. p. 810. 


Kat 6 Ocodd os de’ Lyvarios, Smupvaciors emarerAwy, dpolws KEK ONT HL 
TO ap Oper" Kae 6 ‘Pans ‘TotAcos ev TH Tos Adkiov emLTTOAT pyotv’ 
"Qore avabena éoTw Tas 6 TOV éK Mapias a&vOpwrov ovyY OmoAoyav 
elvan evoapKov Ocov. 


JOBIUS MONACHUS. 


De Ciconomia, stve VerBO Incarnato. Lib. VII. c. xxxi. Ibid. 
Cod. cexxii. P. 622. 
Pyor yap 0 Oedpopos ‘Tyvarios, ff Tpla Aabety Tov dpyovT a TOU aicvos 
TovTouv, THv Tapbeviav Mapias, THV OvAAnWIV ToD Kupiov, Kat TV 
otavpwow.” Hpist. Ephes. c. xix. 


EVAGRIUS. 


Hisroria Eccrestastica, Lib. 1. c. xvi. Edit. G. Reading. fol. 
Cantab. 1720. p. 270. 


“OTrws 6 Ocopdpos ‘Tyvarios €K ‘Pons avaKkouicbeis mapa OQceodociou 
év ‘Avrioxel KaTteTéedn. 


Tore Kau Tyvatiog 6 Seorécios, @s Taavyy TO “‘Pyrope ouv _ ETE POLS 
io TopyTat, erred?) ve > éBovreTo TAaPOV TAS TOV Snplav ETYNKAS yao- 
TEpas ev TO THs Pans cupiBeatpo, Kar Ora TOV uToAerpbevTwv a0 p0- 
TEpwV 60TOV, & MPOS THY _Avrioxou dmeKkopic Oy, € év TO KaAoupeven KOLLy- 
THPID petariBerau ToAAots voTEpoy xpovors, bmoBeuévov TOU mavary&Bou 
Ocov Oeodocig TOV Ocopdpov peiCoar TINT Ot Tipaits, iepov Te TWaAaL TOG 
Saipoory a cVvelmevor, Tuyatov. Tots ETIYWPLOLS OVOMATTO, TO abropopw Kau 
M&pTupt avadetvan Kat onKOS EVaYNS, | Kal TEMLEVOS dyov TO ‘Tyvatio TO 
marau Tuxatov yeyoue, TOV lepa@v QUTOU Aenbavev peta TOMTNS iepas ava 
THY TOMY ew OXNMATOS vex GevTar, Kai KATA TO TEMEVOS TebEvTw. 

“Obev Kal SnmoreAie € E077) Kat ma&vOn|.0s evppoovry pex pus OV TEAEI- 
Tal, TMOG TO meyadompeTéoTEpoV ToU Ltepapyou Tpyyopiou TavTyy €&a- 
PaVTOS. 


175 GILDAS, STEFHANUS GOBARUS, ANASTASIUS, 


GILDAS SAPIENS. 
Increpatio In Crervum, ec. viii. DBibliotheca Vett. Patrum. Fdit. 
Gallandi. Vol. XII. p. 211. 

Quis vestrum, ut sanctus Martyr Ignatius, Antiochia urbis Epis- 
copus, post admirabiles in Christo actus, ob testimonium ejus, leonum 
molis Rome confractus est? Cujus verba, quum ad passionem duce- 
retur, audientes, si aliquando vultus vestri rubore suffusi essent, non 
solum in comparatione ejus vos non putabitis sacerdotes, sed ne 
mediocres quidem Christianos esse. Ait enim in epistola, quam ad 
Romanam Ecclesiam misit: “A Syria usque Romam cum bestiis 
terra marique depugno, die ac nocte connexus et colligatus decem 
leopardis, militibus dico ad custodiam datis, qui ex beneficiis nostris 
seviores fiunt. Sed ego eorum nequitiis magis erudior: nee tamen 
in hoe justificatus sum. O salutares bestias que preeparantur mihi ? 
Quando venient? Quando emittentur? Quando eis frui licebit 
carnibus meis? Quas ego exopto acriores parari, et invitabo ad 
devorationem mei, et deprecabor, ne forte ut nonnullis fecerunt, ti- 
meant attingere corpus meum: quin immo, si cunctabuntur ego vim 
faciam, ego me ingeram. Date, queso, veniam: ego novi quid expe- 
diat mihi. Nunc incipio esse Christi discipulus. Facessat invidia vel 
humani affectus, vel nequitia spiritualis, ut Jesum Christum adipisci 
merear. Ignes, cruces, bestia, dispersiones cssium, discerptionesque 
membrorum, ac totius corporis pene, et omnia in me unum supplicia 
diaboli arte queesita compleantur, dummodo Jesum Christum merear 
adipisci.” Quid ad hee dormitantibus anime oculis aspicitis? Quid 
talia surdis sensuum auribus auscultatis? Discutite, quaeso, tene- 
brosam atramque cordis vestri caliginem temporis, ut veritatis et 
humilitatis prafulgidum lumen videre. possitis. Christianus non 
mediocris sed perfectus, sacerdos non vilis sed summus, martyr non 
segnis sed precipuus dicit: “Nune incipio esse Christi discipulus.” 
Epist. Rom. ce. v. 

STEPHANUS GOBARUS. 
Photii Bibliotheca. Cod. eexxxii. p. 901. 

‘Tyvarios pevTot ) Ocopéepos, Kal JKAjpys ) TT pwparevs, Kou Evo€Bios 
) Tapdpirov, Kal Geodapyros 6 Kipou, Thv jev NixoAaitav Karayivo- 
gKovor alperiv, Tov dé NikoAaov, fy TOV ToLodTOV Elva aTOpaivovTal. 


Epist. Trall. ¢. x1. 


ANASTASIUS SINAITA. 
Vim Dox, c.xii. J. Gretseri Opera. 17 Vol. fol. Ratisbone. 1734—41. 
Vol. XIV. Par. ii. p. 97. 


nN , 
Tov ayiou [yvariou émoKkdorou AvTioxelas. 
> , \ , ~ , al wn EB . t R . 
Edaoarte pupntyv yeverba tov maBous Tou Meou pov. Hpist. hom. C.V1. 


ANASTASIUS PATRIARCHA ANTIOCHENUS. 


De rectis veritatis Doamatisus. Pearson, Vindicve, Par. M c. ii, p. 16. 


Moppyy SovAov nuguierpévorv, va “A&Oy @eds Ov Tov apxovra TOU 
aidvos TovTov.” Kpist. Ephes. c. xix. 





2. ce ir a. 


GREGORIUS, LEONTIUS, ANTIOCHUS. 176 


GREGORIUS MAGNUS 


Epistona Ap Anastasium Episcopum Antiocnenum. Opera. Edit. 
Benedict. 4 Voll. fol. Paris. 1705. Vol. IL. p. 765. 


“Amen, Gratia.” Qua videlicet verba de scriptis vestris accepta, 
idcirco in meis Epistolis pono, ut de Saneto Ignatio vestra Beatitudo 
cognoscat : quia non solum vester est, sed etiam noster. Sicut enim 
magistrum ejus Apostolorum Principem habemus communem, ita 
quoque ejusdem Principis discipulum nullus nostrim habeat privatum, 
Kpist. phes. ¢. xxi. 


SEVENTH CENTURY. 


LEONTIUS BYZANTINUS. 


De Sectis. Actio iii. c.i. Bibliotheca Vett. Patrum. Gallandi. 
Vol. XII. p. 633. 
"Exyévovto dé év Tots Xpdvors Tol ATO TIS yevnoews TOU Xpirrou 
EXE TS Baoirctas Kovoravrivoy, OddoKaAo Kat Tare pes olde" ‘Tyva- 
Ttog 6 Oeopopos, Eipyvatos, *Lovotivos pirdaodos Kal HapTuS, KAypns Kal 
‘ImmoAuTos émioKoTOL ‘Pouns, Atovictos 6 Apeomaryirns, MeO0d:0¢ € emia ko- 
TOS arapav, Tpnryopros 6 0 Savparoupyos, Hérpog 6 0 AAcEavdpeias ¢ emia KO- 
mog Kal paptus. Tovtous amavtas ai pet avdrovs yevonevar aipécers 


déyovTat. 


ANTIOCHUS MONACHUS. 


Homitia: Magna Bibliotheca Vett. Patrum. 17 Voll. fol. Paris. 1644. 
Vol. XII. 


Hom. 1. P- 14. 


‘O TEA ELOS miatog “ ALBog vaod Oecov t UTaPYEL YTOLAT WEVvOS ei¢ oikodopyy 
Ocov Ilatpos, avapepouevos cig TH vy Ora TIS enxXavis ‘Tyoou Xpiarou, 
Q €OTt oTaupos, oxolve Xpa.evos TO mvevmart 7 O€ MOTIG avOpamou 
aywryevs eoTty, ” Oe ayamy 600¢ 7 avapépovra €i¢ Tov Ocov. Kai O 
TOLOUTOS yivera Seodpos, 7 nryouv XpraTopopos Kal vaos Qcov Kai aryto~ 
Spdjios, Ka TOL T&VTO KeKoo pn evos ev Taig EVTOAAIS ‘Ingov Xpiotou"” Kal 
apex) Cons 3 9 Ora ‘ ‘MOT EWS Kat ayamns eis ovdéev mpoKéxpita.”  Epist. 
Ephes. c.ix. Magnes. i. 

Ipip. P. Lv: 


AaBovres ouv Ocov yyoow dra THS TiOTEWS, yn dryvongwpev Ty do- 
Geirav Hyaty xaerv, UTE ns mémrovOev arnGirs 6 0 Kvpvos. 25 Ara TOUTO yap 
Kat jupov Aa Bev em TIS Kkepadns 6 Kvp.os, iva men TH exkAnoig 
apbapaiav. My des ovv aherpéec Ow dvowdiav &miatias Tod &pyovros TOU 
aidvos.” Epist. Ephes. c. xvii. 


Hom. xxt. p. 49. 


Meéeya ouv eoTt ev aryvera Mévetv eis THY Teeny TS TaPKOS TOU ele 
év akauyyola’ eav yap Kavynoytal, ama@AETO.”  Epist. Polycar. c. v. 


Qa 


177 ANTIOCHUS MONACHUS. 


Hom. XXII, p- 50. 


* “A petvov ouv eorw TLWTAV Kat eiva, i Aadovvras by evant. | KaAov 
TO “adore, av 0 Aéyuv mou Eis ovv O ddacKadog: aXe elmev, Kau 
eyeveror Kat 6 oryav de meTroinkev, &ELa TOU Tarpos éottv. ‘O Adyov 
‘Tyoou Xprorou KEKTNMEVOS, ahn Bes uvarat Kal TIS nouxias QuTou 
QKOVELY, (Va 7 TEAEtOS" iva Ora ov AaAet, Tpaooy, Kau or ov ory G, yva- 
OKET OU. Oudev yap AavOdver Tov Kupiov, GAA Kal Ta KpUTTA NUaV 
eyyus avtou eiow.” Epist. Ephes. c. xv. 


Hom. ivi. p. 104. 


Misjowpev OUV TOV [uTODVTEa nas 01 BoAov Kal Ta Epa avroo, Tov 
KoLvov TAVTOV avOpaTrav ex Opor, pahiora oe TOTO. . Ovders yap 
mOTW _emayryeAAopevos, apapTaver ovoe ayarny exw, poe. Pavepov 
yap. TO dévdpov a0 Tov Kapmov yiverau. ‘O ovv emaryryeAAopevos Xpi- 
oTov elval, OF @v TeaTCEI, 6pOjoetoau.” Epist. Ephes. e. xiv. 


Hom. Ltxxx. \p 140. 


Evanddexrov Oc@ ‘ ‘Ts evar ews TNS eKKAyo tas poovriCerv, is oudev 
ctewvov év cvOpcorors: Kat TO, mavTas Bacracery, « QS KAI NUAS O Kupuos, Kat 
TOVTOV avexer Ba év ayann. Kat ou xen evdoy@ d7/0ev mpopacer, | iva 
py ElTw, Kal Ato ao YO>, amoongy EQUTOUS TOU TOLATOS TAS exkAyotas, Kat 
iduaCerv, if GAN em TO aro pata TPOTEVY)), plo dénols, €l¢ vous, evar eAmIC 
Ev aYATN, Ev TH XP TH CUOMO, 6 €oTW ‘Ingovs Xpirroc, ov ovdev Supy- 
déarepov. Havres ouv bpetAopev TUVTPEXELV as ent év Suoaorijproy, 
pAtoc Wx), Kav eV moots Tots méAecuy, pater yvaun eve SeAnpare, wg ev 
Tua unapyovtes.” Epist. Polycarp. c.i. Epist. Magnes. ¢. vii. 


Hom. rxxxv. p. 151. 


a yap dupuyia Suyarne € €OTty TOU dvaPorou, Katt Aiav Tovnpeverat cig 
TOUS dovAous TOU cov. Xo ovy EvOvoat THY TotW TV ioxupav. “ ST0- 
pev ouv edpator, & OG AKLOV, TUTTOMEVOL. MeyaAou abAnTOU € cor déper bar 
Kat ViKQV. Mado dé Qeod evexev TAT UTOMEVO[LEY, iva Kal QUT OS 
HOS UTomeivy omtovdator yevaueda, TOUS Kaupous KaTaudbeper, TOV 
imepxXpovov TpoTOoKOUVTES, TOV AYpoVOV, TOV doparov, Ov nuas dé 6 paror, 
TOV aby aytov, Ov yuas Oe Wurapybevra, — TOV dnabi, ov BES 06 
madovra Tov év pakpoOuuia mavTa O¢ Hnuas Umopetvavta.  Epist. 
Polycarp. ¢. iil. 


Hom. xcrtr. p. 162. 


el Be oupmaoyer ahrrrors, Kan cuvaryetv, TVVTPEXELV TE, Kat ouyKo- 
TGV, evaperTov eoTW TO Oce. Kat yap KPEWOTOUHEY TOUTO mpaTTElV, 
OS OovAor, Kau ma pedpot,. Kal UmNpeT at Tov Ocou Adyou" iva evaperTwmer 
@ eotparevOnper, ap ou Kal Tat ovravee komir@puebar, ? , Puxny, éAenuova 
KEKTYTGL ) cuunadys. ‘0 yao TV Wuyny TOLAUTYV exer, TAVTA Gva- 
Parvoer Ta Kava. Kav yap KNOT OL eyel, MONT eT at" Kav év Tumpopats 
(On TIVa, KAavoerat, KV emypealomeven TEPLTUXN, KELP a opéter, Kat ov- 
devi maparyet TOV els avTov pbavovTwv. i Ayovicwpeba ouv iva 7 
mioTIs OV Kal y} aryany, Kat yy UTOMOV) Os mepixeparcua Kat os ddpv, 
Kal TAaVOTALE nyt coTaoay, HakpoBunovvT es eT GAANAwY, Kat eV TEGO- 
THT OieyovTes HS Kat 6 Oeds pe? yudv.” KHpist. Polycarp. ¢. vi. 


| 
J 
| 





ANTIOCHUS MONACHUS, 178 


Hlom, oxa. p. 197, 

OUTws roivuv Kod NryouMEVOS TUNOS yeve a) Tov MoIpviou ev may 
SiKacoowy ” Ka dvaorpodp?) aryl doiws Kai diKaiws TOALT evope vos, THPiV 
Oorar coriv ayva, boa TeMVa, CC TES ape n, el Tg Emanvos, el THs evn pos’ 
a(perelag SiopOwars yive ‘o0u map avrou, * EKOLKELY avrou TOV TOmov ev 
THO em pene (q@ MVEULATIKY, ppovriCew THs CVOTEWS TOV pera, iis ovde v 
cimetvov" MAVTWV AVE xer Oa ev ayann’ TavTas Pacraterv, OS Kat aurov 6 
Kvpios. Ilpoce vyéoOw vmep mavrov adiaAteintws aitety ovveriv mveu- 
parrexny, elg TO Stakpiverv anirov ra rupee povra, yenryopetv, pepipmvay 
mepl TAVTOV? TH CAATTOMATO MAVTOV, Kai TAS vorous Paorate WV, ws 
TéAEto¢S aA TI)" omou yap meiwv Kbm 0S) moAv Katt TO Képdos. Tous 
KaAovs jeadyreee ¢ éav pry Kaus QUTW OUK éorw, aAAa HaAov TOUS amEeI- 
Oexrépous év mpaoryre Unoraaoen. Ou nav Teavpa 7) aur) é puMAATT PUD 
Sepamevérat. Tovs mapo&va Lous ¢ ev Bpoxats det mavev. “E oT ¢ ove- 
bog ev maow Os ol opers® Kot aK paios (6 a mepirrepat’ (va Ta pLev 
pauvouevea aUTOV ei¢ TOT wTOV KoAaKen, Ta dé a aopara. ait pavepwbjvat 
avrdy” (vee pn devog Acimyr at, GAN ev mayrt Kapio pare Meplorevy. ‘O Kou- 
pos yao cemrauret auTor, os kuBepyntny Tos TOUS avéous, Kai TAS TpiKUKias 
Kal CaAas Tov mveuLaTav TIS Topvelas OTHV aL yevvaiws, Kat odnryetv 
TovS xeupmaCopévous ém Tov Ayuéva To DeAnpuatos tov Ocov.” LKpist. 
Pol ycarp. ©. ii. 

Hom. extt. p- 199. 

“Of yep CAPKIKO TC MVCUMATIKE TPATOELV OV duvavras, oude OL mveu- 
MaTeKoL Ta TAPKIKG. Xp ovv Tov BovAcuevov THY ceryryeNArKny TAUTHV 
TOU povrypous Biou & AO KITA MONT Etay, KTnT aT Oa “THY peovnot TOU opews, 
Kai TO aképaov THS mepiaTtepas.”  LHpist. Ephes. c. viii. Polycarp. ¢. ii. 


Hom. cxxvi. p. 219. 


‘O Seopdpos * Iyvarios emaTéAAel, Aéyov" “TO EMT KOTO TpoTexEre, 
iva Kat 6 Oeds Uylv. ‘Avtipuxov eyo TO) UMOTATTOLEV OD eTLTKOT®, 
mes BuTé pars TE KQL OLAaKOvoLS’ per” avTav jiou yevorro TO Epos exer ev 
Ocs.” Kat avdic “ Maorus 201, ev @ d€deuar, OTL ATO TAaPKOS avOpw- 
mivng ouK eyveo" TO de Tvevuo. exnpvocer, Aéyov Tae" Xwpis TOU 
€™0 KOTOU pndev TOLEITE.” Xen ouv civev TOU em KOTOU pn dev TPaToeLV 
Maes” “ Sou yap av pavij € emiTKOTOS, EKEL TO TAIB0S 1 NTO, QoTEp OmouTrep 
av ovopac di) Xpioros ‘Incovs, éxet 7 KaBoduKy) exkAyoiar emouvaryer at. 
Ov yao Omou PovAovran BadiCovow TOV Spemparav ai aryeNau, ANN’ 
évOamep of Tromméves auras cmopepouoty, Ta dé é&w 77S ayes ATrOLE- 
vovTa Stapma over « ol Sijpes, Kal Tpopyy eauTav TOLOUVTAL TO meTAaVY- 
Kévov. Ovux e€dv ouv cor  Xepis TOU eMLTKOTOL, ouTe BanriCerv, ouTe 
ceydemny motetv, aAA’ 6 av exelvos doKimaon, TOUTO Kai TO OC@ evaperTov. 
«"O TOV EM(OKOTOV TI@V, UTO TOU Oeov TIMGT Ot. ‘oO Adbpa emo KOTOU 
TE moaoowv, TO d1aBorw Aatpever.” 7 AvaryKatov ouv early UT0TaG- 
ver ba Kat 4) mperBurepio, QS amoaTohous ‘Inoob Xpiorou, TIS eArridos 
LOY, Kara TAVTQA TOOTOV TATLY apéokenv. Ou yap Bewparar + Kat ™O- 
Mato eiotv Sic&Kovor cAAa exkAnolas Oeov UmNpeT aL. Aéov ouv éoT 
QUTOUS puracoer Bat TO ey KA] LOT ot @¢ Tv9. “Opotes TaVTES evTpe- 
TEs OwWoav TOUS diakdvous w¢ ‘Inoovv Xpiorov, kat Tov emi KoTOV os TOV 
Harépa, Tove O€ mea BuTépous aS ouvedpiov cov, Kal @¢ OETMOV aTO- 
groAwy. Xwois TovTwy ExkAyola ov Kadetrau.”—Epist. Polycarp. c. vi. 
Philadel. c. vii. Smyrn. ¢. viii. ix. Trail. ¢. i. il. 


179 CHRONICON PASCHALE, THEODORUS, MAXIMUS. 


CHRONICON PASCHALE. 
Edit. Car. Du Fresne. fol. Paris. 1688. p. 221. 


“Ort de Tpets EVLAUTOUS Knpvgas TO evaryyeMiov 6 ) Kvpros mt TOV exou- 
oLov KO Cwomorov ne oTaupor, diddoxer Kal ‘Tyvartos 0 Seoopos Kal 
paprus, ) ‘Twavvou TOU Jeohoyou yvjotos pabyrns yeyouas, Ts Oe év 
‘AvTioyeta ayloTarng EKKAno las EMIT KOTO UmO TOV ‘ArooTohwv KATO 
otades. “Ev 77 10s TpadAravous Toivuv emiaToAj] yeypacer € emt A€EEwS 
ovTws. ‘ AAnO@s Toivuy eyevvyoe Mapia cama, Ocov Eyov €voiKov. 
Kat aryOas every 6y 6 0 Aoyos eK TIS map Bévou Mapias, THMo oporoTrabes 

nly nuded LEVvOS. "AANOGS yéryovev év PTY 6 TAVTOS avOoamous év 
MT OO ramAarrov’ Kat emoinoev eauT@ THpar EK TOV TIS mapGévou 
omeppdron, TAY oooVv opiNiag avopos caveu. AAn Gas exvopop7 On, a> 
Kal nets, Xpovenv meptodors, Kau adn Bas eréx On, QS Kat ELS. ‘AAn Gas 
eyaraxrotpopy On, Kal TPOPAS KOLVNS Kal TOTOU peTeoxev, Qo Kal 7 mpmels” 
Kau T pets dekddas ETOV TONTEVTG[MEVOS eBanricbn t wo ‘Twavvou, ary bars 
Kau ou SoKijoet. Kai TpEts eéviauTous Knpvéas TO evaryyéMor, Kal TOUT AS 
onpera Kal TépaTa, UNTO TOV Pevdorovdatav, Kat TWiAdtou NYEHOVOS 6 
KpiTns ExpiOn, emaoriyoOn, b10 dovAwy € emt Koons éppaTria bn, éven tbo On, 
aKkav@rvov orepavov KO mopdupouy i ipeceTiov epdpere, kateKpiOn, éoTau- 
pabn arn bas, ov doxycet, ou pavraciq, | ouK anTaTN. ‘AnéGavev arn Gas, 
Katt eran, Kat yep On EK TOV VEKEOV.” "1dov pavepas 6 TOLOUTOS Kat 
THALKOUTOS TNS exKAnoias diOaoKaros mace éviauTous KnovEa TO Eevary- 
yéAiov Tov Dwrypa Aéyer. Epist. Trall. c. x 


THEODORUS PRESBYTER. 


De Scriptis Dionyst Argopacitz. Photii Bibliotheca. Cod.1. p.3. 


‘AtriBavov ouv, pyot, HGaAAov Oe€ KaKOTAQOTOY, TH peTa TOADY xeovov 
THs TeAEUTHS TOU peyadou Atovuciou év TH exKANo IG, avénbevra, Avovi- 
o10v vronapPaverv avaryparrar. Teraép7n de, TOS MEMVYT OU THS TOU Jeo- 
popou ‘Tyartiou eMOTOATS 7 pi (Pos 5 ‘O pev yap Atoviatos ToS TOV 
anor TOAwy eviK Lace xpavors, ‘Lyvariog d€ € emt Tpatavov Tov Ora pap- 
Tuptov nOAnoev ayava, O¢ Ka 700 Bpayv THs TeAeuTHS TAUTHY eT TOANY, 


ns 7 BiBAos pvnpovever, ypader. 


MAXIMUS. 


Scuoia 1n Dionysium Areopaaitam. S. Dionysit Areopagite Opera. 
Edit. Pet. Lanssel. fol. Paris. a p. 144. 

‘O Getos ‘Lyvarios”” Kau cK TOUTOU TIVES OLOVTaL Sia, Barew eUKaipws 
TO TapoV TUT OY HO, cg py ov TOU Setov Atovuatou, emeidy) Tyvatiov Aé- 
ryouct peTaryeverTEpov QUTOU etvau’ TOS d€ Ouvara TS. TOV beTaryeverré- 
pov pepvna Box ; TAGO jot d€ Kat TOUTO dokovy auTots. ‘O yap crytos 
IlavaAog o partic as Atovictov, MeTayeverT Epos Vv TO Xove TOU aryiou 
Tlérpou, ped Ov 6 ‘Tyvarios emiTKoTrOs yiverou "AvTIOxetas, petarebevTos 
[eérpou év ‘Poyy emelyoe dé 0 aryL0¢ TlavAos Xpovov Tou, puticas 
Atovictov, kat Atoviatos et avtov eCyoev. ‘O O€ evaryyedotns Iwavens 


—— ll 


MAXIMUS, ANDREAS CRETENSIS. 180 


ém Aoperiavod (Eopiteras els Mdrpov' @ avrirypacpet Atovictos. § ‘Tyvae- 
TIog de mo Aoperiavov Haprupet: WOOTE mporyeveaT Epos Awvicw. “‘O 
MOG Epws'’ Cyto: mag em Ovnoipou TOU pera Tipd0eov Lyvariou 
diaAeryouévou Kat ypacpovros TO, (M06 ¢ pus CoTavpwTa, Awwoviotog viv 
Trpodew yedcpuv ToUTOU HeMVYTOL, og ‘Lyvariou 700 ypaavros: Kai 
jajmrore mapa Tivos TOV piororyun éEw maparede Vv, TOs nAciova ovora- 
ow Tov mepi Deiov EpwTos TO) aryip Atovuolw elpncverv, voTeEpov Kar ary- 
volay 6oW mapeveTe On, Smep év ToAAOIS monAaKis yevopevov eryvepev® 
Kal yap Diya TouToU (OTOL dmapaheinr ig 70 TWpa TOU Aovyou" 7) TAX OL 
ovvibeg avTO etvout ampbery jo. Oo Kai TO Jeopopos TMOAAAKIC AUTO 
Aeyouevdv TE Kau ypacpoj.evov. Tex prov de, 7d pur) TPOTKE to Oat, r paper 
dé Tiot, TovréoTt ‘Pwpaiois" aAN anAGs, Teaper de Kat 6 Yetog *ly- 
VaTIOS. 

Loci Communes. Opera. Edit. Combefis. 2 Voll. fol. Paris. 1675. 

Sermo ur. Vol. IL. p. 534. 
‘Tyvariov. 

‘f TéAeror ovres, réAera ppovetTe’ SéAover yap bptv €u MPAaTTELV, Ocds 

ETotpog etg TO mapéexetv.” Epist. Smyrn. ¢. xi. 
Sermo xxi. Ibid. p. 638. 
Tov arytou ‘Tyvariou. 


“Kav é | Eppwpievos @ Ta Kara Ocov, mA€ov ihe det poBeto ba Kal TP0C- 
eye Tots ciky pucioval pe emaivouvtes yap me pactryovc.”  Ppist. 


Trall. ¢. iv. 


ANDREAS CRETENSIS. 
Homiria 11. in Nativitatem Beats Virainis. Pearson, Vindicie 
Hipistolar um 8. Ayeats, Par. i. ¢. ii. 
‘Os pyot Tou _a&yL0¢ avn, ‘Tyvarios Ovowa auTa’ “ Kat éAabe TOV 
dpxyovra TOU aidvos ToUToU mapBevia. Mapias, Kal oO TOKOS QUTNS, 
omoiws Kal 6 Savaros Tod Xpiorov, Tea puvoTHpLA PerKTa, aTIva év 


yovyia Oeod éempaeyOy.” Epist. Ephes. ec. xix. 


EIGHTH CENTURY. 


JOANNES DAMASCENUS. 


Sacra Paratteta. Opera. Edit. Mich. Lequien. 2 Voll. fol. Paris. 1712. 
E Parallelis Vaticanis. 
Lirera a. Tit.ix. p.314. E. 
"[yvatiou. 
“ @éAovoww vyiv ev mparTev, Ocds EToOLmos Eig TO mapexyewv.” Epist. 


Smyrn. ¢. Xi. 
Isrp. Tit. xviil. p. 354. C.. 


Tov ayiou Iyvariou, €x T7¢ meds "Edycious. 
‘“ oe 4 ae 4 Chee MN A , a Lae ° 
Ovdév éotw Getvov eipyvns, Ev 7 Tas TMOAEKOS KaTapyetta. LEpist. 


Ephes. ¢. xiii. 


Isl JOANNES DAMASCENUS. 


Inip. Tit. xxi. p. 358. D 
[yvatiou. 
“TO Katoaps vrotaynte, év ois akivouvos » vnotayn.” LEnpist. 
Antioch. ¢. xi. 
“ Evepyecia tots tmodeéorepors, Kat dpyerv éavTov py éemorapévors, 
TO OovuAeve Tolg KAT EmLoTH UNV GpYovoty.” 


Lirrera e. Tit. xvii. p.514. D. 
‘Tyvariov. 

“ Tlavtes TO) EMT KOT akoAovbelrte, « as ‘Ingous Xpioros TO Tlatpé Kal 
TO mpesButepio é @¢o TOS AaMOTTOAOLS" TOUS de OraKkovous | évrpémeae, & as 
cod evToAny Staxovoivras. Mnders Kwpis emo KOTOU TI TpaToeTw TOV 
aviKovTov el¢ TY exkAyotav. ‘Exetn BeBata evxapioria yeia Gu, 7) 
vmod TOV ETT KOT OV ovoa. “Orrov aw pavy 6 eMC KOTOS, €Kel TO hji60s 
Te, oomep omou av 6 Xpioros, EKEL 9 KaGoArKy) a eKKAngia. Ouk é&ov 
eort Xweis TOU eTOKOTOU oure BantiCewv, OUTE ayamny movety" GAN 8 av 
EKELVOS SoKipaon, TOUTO TO Qc evaperrov. ‘O TLOV ETIOKOTOV, UTC 
Ocov TeTiunra’ 6 Ad Opa ¢ EMOKOTIOU Ti TPaTTWY, TO DtaRdAw AaTpeEver.” 
Epist. Smyrn. ¢. viii. 1x. 


Tou aurou, T0¢ ToAvKaprov Emvprys. 
“Tlavras Baotale, ws Kal oe 6 Kupios" TaV TOV dvéxou ev aryamn. 
Ipoceuyx ats oxoAale adiareinrors: airou otverw mAEva 7S exes” 
yenyopel, akoiuntov ouya Kextyuévos.  Kpist. Polycarp. c.i. 


Tov autov. 

“ Tlavtwy Tas votous Paorate, « WS TEAELOS 6 abAnTIS. “Orou met 
KOTOS, moAU KEpdos. Kadovs paOnras éav pins, xaprs Jol OUK bora" 
HaNAov TOUS dmevBerrépous év TGoTnT! tnoTacce. Ov mav TPAU LO TH 
QUT i eumAdoTP@ Sepaneverau TOUS Tapotua uous EuBpoxats TAvE. Aria 
TOUTO TAPKLKOG El Kat TVEUMATIKOS, va TO paivoneva got Els Tpogwnov 

KOAGKEUTS, Ta O€ aopaTa alter iva cor pavepwh7, iva pndevos Aeiny.” 
Ibid. ce. ii. 
Inrp. Tit. xxviii. p. 522. C. 
Tov arytov ‘Tyvariou. 
" Kav  EPPwH[LEvos @ Kata Tov @eor, metov pe Oet poPeta bau, Kat TOT EX ELV 
Tols €iKH Puta pe’ ETaLvouvTEs yap we pactiyovow. LE pist.T rail. c. iv. 


Littera 7. Tit. x. p. 642. C. 
‘Tyvatiov. 
- TapBevias Curyov pander emriBer’ ema panes yap TO KTHMa Kat duo- 


puraktov, oT av Kar ava KY yinron. 
“ Tots véors Emitpene yapelv, Tpiv diapOapacrv eis ETEpas.” 


Isrp. Tit. xii. p. 650. B. 


‘Tyvariou. 
% XprCw TMPAOTNTOS, EV @ KaTaAvETaAI 6 dpywv Tov ai@vos TovTou 
d1aBoAos.” Epist. Trall. c. iv. 


‘Lirrera o. Tit. xi. p. 687. A. 
‘Tyvariov. 
“a t \ \ \ , > , ” ¢ \ 
Oi CapPKiKOl TA TVEULATIKA TEATTELV OV OUVAVTAL, OUTE OL MYEVMATIKOL 
ta capkika.” Epist. Ephes. ce. viii. 


ae 


—_--. 


JOANNES DAMASCENUS, | 82 


Lirrena v. Tit. ix. p. 702. KE. 
Tyvariov. 
“ Mydei MS vay KaTa TOU my otov ex E 7 Tw Tt" [0 acpop 1s didoTe Tots 


COveoiv, tva po) di dACyous dihpovas 7O (vOcov mAROos PAacrdnpyrat.” 
Mpist. Tall. ¢, viii. 


Livrena y. Tit, iy. pa? 724, E. 
“Xpirtiavos Cavrov ebouvolav ovK ever, dAAa TH Oo TyoAaCer.” 
Epist. Polycarp, ce. vii. 


KE} Parallelis Iupefucaldinis. 
Lirrera a, Tit. ii. p. 747, C. 
mo 3 , ? , 
Tou ayiou Lyvartiou. 
“ TéAELo8 ovre 6 TE ‘Aeia cbpoveite’ IéAovor yap Upiv ev mparrew, Oceos 
Eroimos eig TO Tapéyerv.” —PEpist. Smyrn. ¢. xi. 


Inip. Tit. xviii. p. 750. D. 
Se 7 ) , , al ‘ ir / 5 a 
Tov ayiou Iyvatiou, ex Tyg MOS Eqbecious emiatoAns. 
“ , ORE , ¢ > / > D7 ; ; o ca 
Ilavra ov av méumn 0 oikodeatOTns cis iDiav oiKOVOMLIAY, OUTWS HUGS 
“ ¢ / c \ , ” _» oe) 7 . 
det brodéEacba, os avtTov Tov méwpavta.” LEpist. Ephes. c. vi. 


Inip. Tit. xxvi. p-7 772. C. 
EK THS TOS Egeatous emorohis Tov aryiou ‘[yvatiou, Tov Oeodpov. 

2s Tovs HEepiopovs pevryere, « WS apy Kak@v. “ Kiabact Tives OOAW TrO- 
vne® TO Ovopa Xprorou mepipepery, athrcar TIVO TPaTToVvTES avaéia coi, 
ous det vas OC Spica. exiAtverv® Eiot yap KUves Avoc@vTEs Aabpodykrac’ 
os Set Hues puddooer bar o ovTac duc Fepamevtous. ” Epist. Ephes. C. Vii. 

* Mndets TAavao Oe. "Bav my) TIS 9 evTos TOU Suciactypiov, voTepetTat 
TOU prov Tou Q@eov. Ei yao évog Kau SevTépou “Tporevx) TOO AUT HY 
ioxuv exer TOT HaADov 7 Te TOU ETMOKOTION Kaul maonS TS EKKANTLAS ; } 
6 OUV uy) epydpevos € EM TO AUTO, ouTos 700 imepnpavel, Kat eauToy dta- 
Kpiver’ yéypanroau Oe Umepypdvors 6 Oeos avTitacceT a.” Ibid. ¢. Vv. 

“My TAavas Ge, ader poi po oikopGopor BasiAetav Oeov ov KAnpovo- 
pyjgovow. Ei ov o KATA CaPKAa TAUTA MATXOVTES anébvycKov, TOTO) 
BaAov ¢ €av mort év KaKodWarKkanricg pbepet, umep 1S Inoous X pisos 
erraupaby ; 6 ort ouTos puTapos yevouevos eig TO TUE TO ao PREaTOV ywpr- 
Tel, Omoiws Kai 6 akovwv avTov.” Ibid. ¢. xvi. 


"EK THs mos Tpadraets emo TONS. 

2 Tapakarw UMaS, OUK eye, GAN’ 1) ya pts TOU Kupiou nua@v “Incov Xpr- 
oTOU, povn TH Xproreavik?) Teo?) xero Bar aNAorpias dé Boravns ané- 
xeo Bax, %7 H TIS EOTIV AlpErtS’ Kat TapeumA€Kouotv "Inoovv Xprorov Karak io- 
TMOTEVOMEVOL, oomep Saveoipov pappakov didoves pet oivopeArTos, 
OTTER 6 cryvooy ndEws AauBavet, €v mdov7 Kak} To amo8aveiv’ puvAdao- 
ceoGe ovy Tovs ToovTous.” Epist. Trall. ¢. vi. 


"EK TIS QUTHS. 
‘Pevyere Tas KAKA Tapapuadas, TAS yevr aras Kapmov Savartynpepov, 
ov éav yevonrat TIS, TOAPQAUTIKG anoOyvnoKet. OUvTot yap ovK E€ic1 puTeta 
Tov mvevpatos.” Ibid. e. xi. 


183 JOANNES DAMASCENUS, 


"EK THis TOS DiAadeAguous ETMOTOANS. 
: ‘Anéxeo be TOV KAKOV  Boravay, w WV Xpioros “‘Iyoovs yewpryet, dia TO te) 
Elvar AUTOS puTetav TOU Ilatpos. My TAavacbe, adEAoi pou" Et TS 
oxiCovts akoAovbet, BaciActav cov ov KAnpovopet.” Epist. Philad. ec. iii. 


Litrera y. Tit. xvii. p. 777. B. 
Tov ayiou ‘Lyvariou TOU Geopopou, 
“ Movous avdpas TOUS opoluryous Elvar vomioréor Tats yuvoukiv, ois Kal 
Wvobnoav KaTa yvapunv Ocov.” Kpist. Antioch. c. ix. 


Lirrera 0. Tit. xxxi. p. 778. B. 
_Tyariou Tov @codopou, meos "Edecious. 
“"OrTav TUKVOS emt TO AUTO yiver Oe, | KaBoupovvTa Suvapers TOU Larava, 
Averat dAeOpos avdtou év TH 6povoia buadv THs TitTEws.” Epist. Ephes. c.xiii. 


Inrp. Tit. xxxiv. p. 778. C. 
Tov ayiov Iyvatiou, éx THs mpos TloAvKaptov EmaroAns. 
“Oi dovAo py EpaTwWoav amo KoLVOD EAEUVOEpovTBal, GAN’ eis SdEav Tov 
cov TO TAEtov SovAevéTwoav, iva KpEitTovos EAevOEpias tnd Oeov 


tixwow.” Epist. Polycarp. ec. iv. 


Lirrera e. Tit. xlvii. p. 779. B. 

Tov ayiou ‘Tyvariov Tov Ocoddpou, Ek 7H mpos Smupvaious _EmaToANs. 

“TlavrTes TO eMTKOTD QaKoAovGElTE, & Og 'Iyoovs Xpiorros TO Tazpi, Kat 
TO mes Butepip @>¢ TOS anoaToAors” Tous O€ S1aKovous évrpémecde, QS 
Qeod evToAijv. Mn9dets Xwpis ETLOKOTOU 7 TpATceT@O TOV cvynkOvTOV ev 
exkAyoig: BeRara eux apLoTio. nryeta Bu 7 tno TOU emo KOTOU ovoa, 1 
eay QUTOS. emit pewy. “Onov ay pay ) emOKOTIOS, €KEL TO TAHO06, & GoTep 
omou €av 7 ‘Tyous Xpuoros, EKEL ” KadodiKy) exkAnota. OvK efor € €oTt 
Ywpis EMT KOTIOV, oure Banrivew ouTE aryaTras TOLELY, JOAN @ eav exeivog 
OoKipacy, TOUTO Katt TO Inoov Xpiorov evaperTor, iva do pares D kau 
BeBouov mav 8 TpaooeT au. Evdoyov eoTt Aormrov avon Yra HMAS, OS 
Kaupov Exouev els Ocov peTavoetv" KaAOS € exer Ocov Kat emia koTov eld€é- 
var. “O TIMOV émicKoTov, UTO Oeov TeTiuynTat, Oo Aabpa EMLOKOTOU Tt 
mpacowv, TO diaBdAw Aatpever.” Epist. Smyrn. c. viii. ix. 


"EK 77S POs ToAvxapmoy. 
“TO EMT KOT) mToocéyerTe, va Kat bulv 6 Oeds. “Eva avi ov TOV 
mM 


UmoTATTOMEVaV emiokdT@, MpecPuTepin, Stakdvois’ MET AUT@V por TO 
pépos ryévorto év Oew.” Epist. Polycarp. c. vi. 


IIpos ’Edeaious. 
“s Od Sas , na? , o > Ae 
Tov Ao wLev fy) avritacoed Ba TH EMTKON, VA MEV Ocw UTOTAC- 
Topevot. Kat ogov Pareret TIS TLYOVTA mio komov, méov auTov poetic Bar 
TAVTA yop. Ov meuTrE! 6 oixodeamoTns eis (Olav oikovopiay, ovTws det o vas 
dexerOar, « og aUTOV TOV TéuMoVTAa. Tov your emOKOTIOY, @¢ QUTOV TOY 


Kupiov det mpooBaAénev.” Lpist. Ephes. ¢.v. vi. 


Tou avtov mpos Moryvyaious. 
“ Ris TI Ocov Tov DeAyjoavtos » aS mpemTov erry UmaKovew TO emt 
‘ 
OKOTW KATA pydeuiav UNdKpLoW" ETEl OvYL TOV EMiTKOTOY TOUTOV TOV 


PEE ee 


JOANNES DAMASCENUS, 184 


PaAenopevov maven THs dANa Tov doparov mapahoryiCe ro Ocov. TO de 
TOLOUTW, OU mpos odpKa 6 Adyos aKa mpog Qeov Tov Ta Kptipra eldéra. 
Ipénov ouv é COT, jo) povov Kare Oa Xpirriavous, dANa Kai elvan oonep 
Kal Ties emo KOTOV bev Kadovat, ywpis de avrou mavra mpaogovaw’ ol 
TOLOUTOL OUK evovveldnrol Hot paivovrai, dia To jo) BeBaiws Kar’ évroAny 
svvabpoiterOa.” Lpist. Magnes. ©. iii. 


‘Ex THs aurns. 
os Mndev & COTW év vty 8 Suvrjorera UMaS epic, a GAN’ EvOOnre TO emtt- 
oKom Kat Tots mpoxaOy jue vors elg TOmov Kai (8Saxnv apbapaias. ‘Qonep 
ouv 6 Kédptos cov divev TOU Har pos ovde ev enoinger, oure du CAUTOU, oure 
dia TOV amoorohwv, oUTWs pnde vpets avev Tov EMT KOTOV pndev mpac- 
were, hyde MeipaonTte evdoryov Ti paiverOou idia tty.” bid. ¢. vi. vii. 


Tov avrov. 

“"Orav TO EMLTKOM vroracaonabe, paiver de pot ov KaTa avOpurov 
COvres, GAAA KaTA "Ingodv Xpiotov, Tov OV Huds amoOavdvra.” Epist. 
Tall. ¢. ii. 

Tov avrouv. 

“Téxva pwros ay Betas, pevyere TOV Méptopov, Kat TAS Kaxoddacka- 
Aias. “Omou dé 6 mommyv éort, Exel as medBaTa akoAovbeite.”  Lpist. 
Philad. ce. ii. 

Tov avrov. 

* Maprus Hou év @ dedeuat, ort ano TaPKOS avOpwmuns OUK eyvew" TO 
dé TVEv LO exyjpurre Tade" Xwpic emoTKOTTIOU fLnOEV Towel e” THY. cépKa 
UMaV O¢ vaov QOeou TypEtTe® THY Evoot ayanare® TOUS Hepirpous pev- 
vyeTe’ papnront yiverOe “Incov Xpicrov, &¢ avTos Tov Ilatpos avrov.” 
Ibid. c. vii. 

LittERa w. Tit. xxv. p.785. B. 
Tov ayiou icpouaptupos’ Tyvatiou Oeopopor, ¢ éx THS TpOS Eecious avTou 
emaroNiis. 

. Ovdev AavOaver t UMaS, eav els Xpirrov ‘Iyoouv exnre THY mioTW, Kal 
THV ayamny, TE €OTIV coy Cwrs Kat TEAOS" cox ev ” TiTTIC, TENoS 
dé 9 ayamn’ Ta dE Ovo év evornre yevouevar, eds ExT" Ta 06 GANG TaVTE 
els Kahoxayabiav aKoAovba elo. Ovdeis TOT emaryyeAAdpevos 
exeny, apapTaver oudels a ayamny KEKTYMEVOS pure. Davepov TO dévdpov 
amo TOU KAPTOU AVTOU* OUTWS ol emaryyehAouevor Xpiorou eva, Ot @v 
Tpaocovow OpOyjrovTau. Ov yap viv eTraryyeNiag TO Epyov, aAAa duva- 
Het TITTEWS, Edv Tig EvpEOy eis TEAOS.” LEpist. Ephes. ce. xiv. 


Tov avrov. 
fe TIOTIG GV avaryaryevs nMOv’ 7 O€ aya, o00¢ 7 avw hépovta 
moos Qeov.” Ibid. c. ix. 
EK 7S mpos Maryvycious Tov avtov emaronys. 
rs MaGuev Kara Xproriavic pov Gv" 85 Tig yap GAAw dvouati KaAEtrau 
mAE€lov ToUTOU, OUK EaTL TOU Qeov.” Epist. Magn. c. x. 
Lirrera v. Tir. xvii. p. 788. B. 
Tov ayiov ‘Iyvatiou, éx t75 Teds ToAvKapTov EmtoToANs. 
“ SriKe OF AkKuwy TUNTOmEVos’ peyaAou abAnToOvU éot: DépecOar Kat 
2B 


185 JOANNES DAMASCENUS, MELISSA, 


ViKQU" wanoTO dé evexev Ocov, mavTA eas Umopevety et, iva Kal AUTOS 
nuas Umouetvy.  LEpist. Polycarp. e. ili. 


"EK THs aUTHS. 
“ MaxpoOuuetre per GAA/Awy év TpaiTyTI, ds 6 eds ped Auav dia 
mavtos. Ibid. ec. vi. 
Lirtera y. Tit. xxi. p. 789. B. 


Tov aytou ‘Iyvatiou, éx THs Meds ’Edeaious EmiaToAns. 


A i . 
“Tloémov éoti, un povov akovew Xpiotiavovs, AAG Kat etvou.” LEpist. 
Magnes. c. iv. 


ANTONIUS MELISSA. 
Locr Communss. Edit. Con. Gesner. fol. Tiguri. 1546. 
Lib.1. ¢. xiv. p. 15. 
Tyvarios. 
ah rf TIS Ouvarar € €V ayer Heévely, es Tey THS TapKos Tou Kupiou, év 
aKavyyoig HeveTor Katt edv yo b7 mێov TOU eT KOTOU epOapras. 
Tpémer d€ Tots yajouee Kau Tas yapoupevaus pera yvouns TOU emo KO- 
Tou THY Evwoi Troreto bat, va 6 yamos 7 KATA OEdv, Kat py Kara aicypav 
emOuuiav.” Epist. Polycarp. oR 
= TapOevias Cuyov pndevi emiTiBer emu panes yap TO KTHUa Kal Suopu- 
AQKTov, OTav Kar avayKyv yevnrau.” 
“ Tots vewrépors EnitpeTe yapely, meiv diapbapacw eis étralpas.” 
Lib. ii. ¢. 111. p. 82. 
"Tyvatiou Gemponee 
" Lnovdacare un avriracoes Ba TO EMTKOT®, iva TE Ocw 0 UTOTACCO- 
pevor’ Kaul eoov Brenere oIryQvTa TOV EMO KOTOY, TA€ov aurov poBercbe 
mavTO yap ov meme 6 oikodeanorns cig idlav oixovouiay, ouTws Set 7 HUGS 


QUT OV dexerGau, as avuTov Tov méumovTa. Tov ovv émickotov, as auToV 
Tov Kuptov det moooRAénev.” LEpist. Ephes. c. v. vi. 


Ibid. c. xix. p. 96. 
Tyvariov Ocopopov. 
‘O Sapounr TOLDapLoV @ OY, 0 Prémwv exAnOn, Kou oO Xop@ TOV Teody- 
TOV uy Noam Aavina véos av, expivev dporyépovTac Twas, deiEas 
eEarers QuTOUS Kat OU mea PuTepous elvan. ‘Tepepiags dia TO véov Tarp ou 
TOUMEVOS TV eyxererCopevny: auTe Tapa. Ocou Tpopyretay aKover’ My) 
Aérve vEe@TEpdS eit’ OLoTe m™p0¢ TAVTAS ovs eav eEanoorTeAo oe, Topevoy. 
ZoAouav dé 6 © copos SvoKxaidera TUYXaVeOV eTOV, TUVAKE TO Méeya TAS 
aryverr tas TOV yuvarkay €mt TOS operépors TEKVOIS Sitypon Aauid 6 


mpooyTns 600 Kai BaciAeus, HeipaKiov xoréTar tno Sapuounr eis Ba- 
aiAéa. Epistle of Maria Cassob. c. ii. iil. 


Lib. il. ¢. xxi. p. 98. 
Lyvariov Ocopépov. 
Of dovAor pur) epararay ano TOU KOLVOU eAevdepova Bax" aA’ eis ddfav 


Ocou mAéov douvAevéTwray, i iva KpeITTOVOS EAEvOEpiag aNd OEod TUYworv.” 
Epist. Polycarp. ce. iv. 








cen PE yet 


i. ae - 
pie. 24 


ANTONIUS MELISSA, BEDA PRESBYTER. 186 


bid. c.xliii, p.114. 
'Tyvariou. 

“ Kadovs pabytac, bav pirete, yapt¢ Tot OUK tort’ ua\Aov Tous dmeiBeo- 
tépous ev npaivitnt: Undtacce. Ov nav Tpadua 77) adr eumAdoTpw Se- 
pamevera’ Tors mapokvopovs tuBpoyats mate.” Lpist. Polycarp. ¢. ii. 

Ibid. ¢ Ixvii. p, 131. 
‘Lyvariou. 

“ Ovdév éotiv cetvov elpyvng, ev 7 Was 6 WOAELOS KaTaAvera.” LEpist. 
Ephes. ¢. xiii. 

Ibid. ¢. Ixxxiy. p. 147, 
‘O dyiog ‘Tyvarios. 

“Xpitw mpaityrtos, év 7 Katadvétau 6 dpywv Tov aidvos TovToU dia- 
Bodos.” List. Tall. ¢. iv. 

Ibid. ¢. Ixxxix. p. 152. 
‘Tyvariov. 

“ SrnKe O¢ Akuwv TuTTOuevos’ peyaAou abAnTtod cats SépecOa Kat 
vikav' padiora dé Evexev cod TavTA Huds UToméver det, iva Kai adTos 
yuas vtouetvy.” Epist. Polycarp. c. iii. 

MaxpoOupetre pet’ GAAvAwY év TeaityTt, a 6 Oeds peP Huav dia- 
mavrog. Ibid. c. vi. 


BEDA PRESBYTER. 


De Sex /Eratisus Munp1. Opera. 8 Voll. fol. Colon. 1688. 
Volsil, p. Lit. 
Trajano adversum Christianos persecutionem movente, Simeon qui 
et Simon filius Cleophe, Hierosolymorum Episcopus, crucifigitur: et 
Ignatius, Antiochize Episcopus, Romam perductus bestiis traditur. 


Marryrotoaium. Vol. IIT. p. 283. 
D. Calend. Febr. 
Apud Antiochiam passio 8. [gnatii Episcopi et martyris. 
Ibid. p, 351. 
F. yi. Calend. Decemb. 

Natale sancti Ignatii Episcopi et Martyris; qui tertius post Petrum 
Apostolum Antiochenam rexit ecclesiam, persecutione Trajani damna- 
tus ad bestias Romam vinctus mittitur: ubi presente Trajano, cir- 
cumsedente senatu, pilis plumbeis scapule ejus primum contuse, 
deinde ungulis latera ejus dilaniata, et lapidibus asperis confricata : 
post expanse manus ejus et igni replete, papyro oleo infuso et in- 
censo latera ejus adusta post super carbones pavimento aspersos, ubi 
sancte plante ejus steterunt. Post lectum flammantem, post dorsum 
ejus ungulis discissum et dilaceratum, post acetum et salem, quibus 
plage ejus infuse sunt, post vinculis ferreis beata illius astricta, et 
pedes in ima carceris in ligno conclusos, ubi tribus diebus ac nocti- 
bus panem non comedens, et aquam non bibens mansit: sedente pro 
tribunali Trajano in amphitheatro, concurrente omni turba Romano- 
rum, ligatus duobus objicitur leonibus. Cumque jam projectus bestias 


187 BEDA PRESBYTER, THEODORUS STUDITES. 


rugientes audiret, ardore patiendi, ait: Viri Romani qui hoe 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.” Hec illo dicente, 
accurrerunt ad eum leones, et ex utraque parte super eum incidentes, 
prefocaverunt eum tantummodo, et non tetigerunt carnes ejus. 


Ibid. p. 358. 
A. xvi. Calend. Jan. 


Translatio sancti Ignatii Martyris, qui tertius post Petrum Aposto- 
lum Antiochenam rexit ecclesiam. Apud urbem Romam passus est: 
Sed Antiochia postmodum sepultus. 


Commentarivus 1n Apocatypsin. Vol. V. p.803. 


Nam et beatus Ignatius fertur dixisse passurus: “ Frumentum Dei 
sum, bestiarum dentibus molar, ut panis mundus efficiar.” 


NINTH CENTURY. 





THEODORUS STUDITES. 
Carecuesis cxxvut. Bibliotheca Patrum. Paris. Vol. II. p. 727. F. 


Suvémerae d€ Kal 6 Ocopopos IyvaTios, TAVE Aeyov" * TpopuAdcow 
UHOS amo TaV Sypiwy TOV avOporropop pay, aipeTiKav" ous ou MOVOV ov 
det vuas mapadeyer Gan, GAN ei Ouvatov, unde cuvavTar.” Epist. 
Smyrn. c. iv. 


EpistoLta ap TuEropuitum Epuesi. Sirmondi Opera. 5 Voll. fol. 


Paris. 1696. Vol. V. p. 627. E. 


Aéyet Totvuy Kou 6 Ocopopos ‘Tyvatios. “ Tovs MirovvTas ouv Tov 
Ocov pigetv Xen, Kou em TOLS ex Apots avTou EKTETY KEV aU” ov pny dé d10- 
KELV Nuas aUTOUS H TUTTE’ KaOaTEp TA EOVN TH py ElddTA Tov Oedv. 
Epist. Philadelph. ec. iii. 

In Iampis. Ibid. p. 766. 
Eis Tov crytov Tyvariov Tov Ocopdpov. 
“Exo@v Epwrat Xpiorov év o7 Kapoia, 
‘ATrocTOA@Y ovoKYVOS pons, TPIT La Kap" 
“A OAorg Oe Seppois exproryiCav TV mavny, 
"EmioroAats cov TavAos GAAos Tis méAeEts. 


MICHAEL SYNGELUS. 


Encomium Dionysu Argopaaita. Opera Dionysii. Edit. Balt. 
Corderii. 2 Voll. fol. Antverp. 1634. Vol. II. p. iiss 

Tpader de Kai O etos * Tyvarios. ““O E[0S Epws eTTAUPWT aL.” ’ Tovto yap 
TO _PNTOV 6 Oedpopos ‘Tyvarios, HEAAwY év “Poun PaoTUpLKaS abArjoery, 
Kai TOLs A€ovat Popa Kara THY TOU Tupavvou Tpatavou mooaragiv Tapa- 
BAnOycecOau, TEpt TO THS AUTO Tupavvetas EVVATOV ETOS, KATA TOV evoe- 
Bectatwv Xpiotiavav diwypyov eyeipavros, “‘Pwuaiors emiotéAAwv yé- 
ypadev. 


NICEPHORUS, ANASTASIUS, FRECULPHUS. 1S8 


NICEPHORUS PATRIARCHA. 


Curonoeraruia. J.J. Scaligeri Thesaurus Temporum. Fol. Amstelod. 
1G58. p. 312. 


Kai doa tig véag elaiv améxpupa. 
[epiodog Mérpov oriywv Bw. 
[epiodos Iwdvvov oriywv yy. 
Tepiodos OGua oriywv ax. 
EvayyéMov Kata Owpudy oriywv ar. 
AWayy amotToAwy oTixwv o. 
KAnevtos AB. oTixwv By. 
‘Tyvariou, ToAuKaprou, Motpévos, kat “Epua. 


MAL PL ols | Wl R] 


ANASTASIUS BIBLIOTHECARIUS. 


Curonocrapuia Tripartita. Paris. 1649. p. 190. 
Et qua Novi sunt Apocrifa. 


Itinerarium Pauli, versus 3600. 

Itinerarium Petri, versus 2800. 

Itinerarium Joannis, versus 2500. 
Itinerarium Thome, versus 1600. 
Evangelium secundum Thomam, versus 1300. 
Deoctrina Apostolorum, versus 200. 

Clementis versus 2600. 

Ignatii, et Polycarpi. 


FRECULPHUS EPISCOPUS LEXOVIENSIS. 


Curonica. Magna Bibl. Vett. Patrum. 16 Voll. fol. Colon. 1618. 
Vol. IX. Par. i. p. 509. 

Qua tempestate Ignatius Antiochene ecclesiz tertius post Petrum 
Episcopus; persecutionem commovente Trajano, damnatus ad bestias 
Romam vinctus mittitur. Cumque navigans Smyrnam venisset, ubi 
Polycarpus auditor Johannis Apostoli erat, scripsit unam epistolam 
ad Ephesios, alteram ad Magnesianos, tertiam ad Trallenses, quartam 
ad Romanos. Et inde egrediens scripsit ad Philadelphinos, et ad 
Phinerneos (Smyrneos) et proprie ad Polycarpum: commendans illi 
Antiochensem ecclesiam, in qua et de evangelio quod ab Hieronymo 
translatum est, sub persona Christi ponit testimonium, dicens: “ Ego 
vero et post resurrectionem in carne eum fuisse scio et credo: quia 
scio, et quando venit ad Petrum, et ad eos qui cum Petro erant, di- 
cens eis: Ecce palpate me et videte, quia non sum demonium 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 


189 JOANNES MALALA, PHOTIUS. 


usque Romam pugnavi ad bestias in mari et in terra, nocte et die: 
ligatus cum decem leopardis, hoc est militibus, qui me custodiunt. 
Quibus et cum benefeceris, pejores fiunt. Iniquitas autem eorum 
mea doctrina est: sed non idcirco justificatus sum. Utinam fruar 
bestiis que mihi preeparate sunt. Quas et oro veloces mihi esse ad 
interitum, et illicliam ad comedendum me: ne sicut aliorum marty- 
rum non audeant corpus meum attingere. Quod si venire noluerint, 
ego vim faciam, ego me ingeram ut devorer. Ignoscite mihi filioli, 
quid mihi prosit ego scio: quia nunc incipio esse discipulus Christi, 
nihil de his que videntur desiderans, ut Christum Jesum inveniam. 
Ignis, crux, bestia, confractio ossium membrorumque divisio, et 
totius corporis contritio, et tormenta diaboli in me veniant, tamen ut 
Christo fruar.”. Cumque jam damnatus esset ad bestias, et ardore 
patiendi rugientes audiret leones, “ I'rumentum, inquit, Christi sum, 
dentibus bestiarum molar, ut panis mundus inveniar.” Passus est 
anno undecimo Trajani. Reliquiz corporis Antiochie jacent extra 
portam. Daphniticam in cimeterio. Epist. Rom. c. v. vi. 


JOANNES MALALA. 


Historia Curonica. Edit. Hum. Hodii. 8vo. Oxon. 1691. Par. i. 
p- 360. 


“O de auros Bacirevs Tpatavos ev 7 aury monet dunryev, 6 OTE 7 Seopn- 
vio eyeveTo" EmapTupygeE O€ € emt avTou TOTE O drytos ‘Tyvarios, 6 €micKo- 
TOS 77s moAews “AvTioxyelas’ HyavaKTyoe yao KaT’ aUTOU, OTt EAo1ddper 
QUTOV. 


PHOTIUS PATRIARCHA CONSTANTINOPOLITANUS. 


Bisrioturca. Edit. Andr. Schotti. fol. Rothom. 1653. Cod. exxvi. 
p 306 
‘Ev TO avTO OE BiPrAwapic aveyvaaOn Kau TloAukaprou émioTony) 
mos Pidunnycious, yenoua TONS voubeiag pera > capyvetas Kat 
aNAOTYTOS, KATA TOV ExKkANTLaoTtKOV TIS EpuyVvEelag TUTOV. Aéyet be 
Kat Tas EMIOTOAAS QAUTOIS ‘Tyvariou TOU Ocopopov AMECTAAKEVAL, KO 
aiTetra avadidaxOnvar Tap avdTa@v, Et TL TEpt ExEivou DiaKkovoaLeV. 


MARTYRDOM OF ST. 


Mapripiov rov ayiov (epopaprupos 
"Iyvariov tov Oeodopov. 

A. “Apri diadeEapévov TV 'Pw- 
peacioov dpxy)v Tpaiavou, ‘Tyvarios 6 
Tov amooTohou "Twavvou pady rs, 
AVP Nv TLS NATW aMOTTOALKOS, Kat 
éxuBépva tiv éxKAnolav Avrioyéwv 
EM pLEAS, TODS THAGU YELMAVas [Kd- 
Ais Tapayayov TOY MToAA@Y Em 
Aopetiavou SwwyHovy Kabanep Ku- 
Bepvyrns dryaBog TO OlaAKE TIS Tm poo 
eux7s Kal TH vyoTElas, Ka 7 ov- 
vexelg TIS dWarKkarias, TO TOV 
TO MVEUATEKOs Tos Ty téAnv THY 
au TiKELmevyY avretyev" dedoiKars, Be) 
TWa TOV eee recess oy aKEpauore- 
pwv amToBarn. Torryapovy nupoa- 
VETO MEV ET TO TIS exKAnoias ao a- 
AevTo, AwdyoavTos TOS oALyov TOU 
Steoypod" noxadrev dé Kad’ EauTor, 
as pare THS OVTWs Eis Xprorov 
ayanns epardpevos, undé 7H Te- 
Aelag Tov padytod TaEews. “Eve- 
voet yao THY Oia HapTuptou ytvope- 
vyv dmoAoryiaw TAElov avToV Tpoo- 
OLKELOUT OV TO Kupio. “OOev éTectv 
OAMyoLS ETL TAPAMEVWY TH exKAy- 
alg, Kat Avyvou OiKnv etKou 7™Y 
EKAOTOU peoriCov didvorav Ova THS 
TOV Jetwv yoaupay efnyijrens, ¢ éTe- 
THYXaVEV TOV KAT euxyy. 

B. Tpatavov yap pera TAUTO 
évvaTa@ ETet THIS auTou PaoiAetas 
émapbévros eT! TH viky 7H KaTa 
SkvO@v Kat Aakov Katt eTEpv TOA- 
A@v edvav, Kau voMicavTos ere Aet- 
Tew AUTO Tos TAT QV UmoT ayy TO 
TOV XpioriavOv SeoreBe és OUTTA, 
Kat el py TV TOV Satpover ehouro 
Aarpelavy peTa TaVTwWY UTEITLéVvat 
TOV EOVOY, Stwyuov UTopMévery aTEI- 
Ajjoavtos, 6 PoBos mavtTas Tovs 


IGNATIUS 


Martyrium sancti Hieromartyris 
Iynatii Theophori, 


I. Nuper recipiente principa- 
tum Romanorum Trajano, Apos- 
toli et Evangelista Joannis disci- 
pulus Ignatius, vir in omnibus 
Apostolicus, gubernabat Eccle- 
siam Antiochenorum. Qui quon- 
dam procellas vix mitigans mul- 
tarum sub Domitiano persecutio- 
num, quemadmodum gubernator 
bonus, gubernaculo orationis et 
jejunii, continuitate doctrine, ro- 
bore spiritual, fluctuationi adver- 
santis se opposuit potentie : ti- 
mens, ne aliquem eorum qui pu- 
sillanimes et magis simplices 
prosterneret. Ieitur leetabatur 
quidem de Ecclesice inconcussione, 
quiescente ad paucum persecu- 
tione: dubitavit autem secundum 
seipsum, quod nondum vere in 
Christum charitatem attigerat, ne- 
que perfectum discipuli ordinem. 
Cogitavit enim eam que per mar- 
tyrium confessionem plus ipsum 
adducere ad familiaritatem Do- 
mini. Unde annis paucis adhuc 
permanens Ecclesia, et ad lucer- 
ne modum divine, cujusque illu- 
minans cor per Scripturarum 
enarrationem, sortitus est iis, qu 
secundum votum. 

II. Trajano enim, post quartum 
annum imperii sui, elato de vic- 
toria illa que adversus Scythas 
et Thraces et alteras multas et 
diversas gentes; et existimante 
adhuc deficere ipsi ad omnem sub- 
jectionem Christianorum Deum 
venerantem congregationem, nisi 
demoniacam cogeret culturam 
cum omnibus subintrare gentibus: 
persecutionem comminans, omnes 


191 MARTYRDOM OF ST. IGNATIUS. 


evoe BOs COvTas 7 Stew 7 7 7eAEUTQY 
kaTnvayKacer. Tore Toivuy poBy- 
Beis vmep TIS AvTioy ew eKKAnotas 
6 yevvatos TOU Xpiorou TTPATIOTIS, 
€KOUT IWS yero TOS Tpaiavor, Oua- 
youre pev KaT EKElVov TOV KaLpoVv 
KATO THY ‘Avrioxeray, omovdaCovra 
d€ émt Appeviow Kal Td pGous. ‘Os 
d€ KaTa Tpocwmov ¢ ern Tpaavov 
TOU Baciréws: Tis €l, Kakodatpor, 
TAS HuEeTEpas TTOVDaC@Y JiaTakers 
tmepRaivery, peta TO Kau ETEpOUS 
avamebenv, va KAKWS ATOAOVTAL; 
‘Tyvarios eitev? Ovdels copdpov 
amoKanet KaKodaipova: apert- 
Kaot yap am0 TOV SovAwy TOU Oecov 
Ta Saupovia. Ei d€ ore TOUTOIS 
emay Oy¢ Ell, KL KAaKOV [LE TOS 
TOUS Saipovas amoKanets, cuVvopo- 
Aoya" Xprorov yap exw emoupa- 
viov BaciAéa, Tas TOUTWY KATAAUE 
emBovrds. Tpaiavos eiTev" Kai 
Tis €oTLV Ocopopos ; : ‘Tyvarios ane- 
Kpivato’ “O Xprorov ¢ Exev év oTEp- 
ie Tpatavos ermev" “Hyets ouv 
1 doxovpev KATA vOUV 47) een 
@cois, ors Kat xeapeda TUMMAX OLS 
Tog Tous TONE|LLOUS ; ‘Tyvariog él- 
mev' Ta Saupovict Tov €Avav Oeovs 
Tpogaryopevers TRAVO|LEVOS. Eis 
yao. earl cds, 6 TOT as TOV ov- 
pavov Kau THY yay. Kau TY Sddac- 
Cav Kat MaVTA TH ev aurois: Kal 
els Xpiaros ‘Iygous, 6 vlog TOU Oecou 
Oo bovoryevngs, ou TIS Baciretas 6 évai- 
pny. Tpaiavos elmev" Tov TTAUpW- 
ObévTa Aévyers emt Tovtiov TAdrov ; 
‘Tyvarios elmev’ Tov avacraupe- 
cavTa TV ema omar tay [ETA TOU 
TAUTNS EUPETOU, KA TAC AY KaT aor 
Kao avTE SoupoviKny mAaYnV Kal 
Koay UNTO TOUS TOOAS TOV AUTOV 
év Kapdig, spopovyTwv. Tpatavos 
eimev’ Sv ovv év €avT@ pépens TOV 
oravpwGevra; Tyvérios evmev" Nat. 
Déeypanra yap’ “Evorkyjow év au- 
Tols, Ka euTepimaTyTW. Tpatavos 
anepnvaro ‘Tyvariov mpooeTaga- 
Mev, Tov év EAUTO Aéyoura TrEpipe- 
pely TOV EoTAUpwLEVOY, DégMLOV LTO 


ipsos Dei cultores existentes vel 
sacrificare vel moricogebat. Tunc 
igitur timens pro Antiochenorum 
Ecclesia virilis Christi miles, vo- 
luntarie ductus est ad Trajanum ; 
agentem quidem secundum illud 
tempus apud Antiochiam, festi- 
nantem autem ad Armeniam et 
Parthos. Ut autem coram facie 
stetit Imperatoris Trajani, Tra- 
janus dixit: Quis est cacodemon, 
nostras festinans przeceptiones 
transcendere ; cum et alteros per- 
suadere, ut perdantur male? Ig- 
natius dixit: Nullus Theophorum 
vocat cacodemonem: recesse- 
runt enim longe a servis Dei 
demonia. Si autem quoniam iis 
gravis sum, malum me adversus 
dzemones vocas; confiteor. Chris- 
tum enim habens supercelestem 
Regem, dissolvo horum insidias. 
Trajanus dixit: Et quis est Theo- 
phorus? Ignatius respondit: Qui 
Christum habet in pectore. Tra- 
janus dixit: Nos igitur tibi vide- 
mur non habere secundum intel- 
lectum Deos, quibus utimur com- 
pugnatoribus adversus adversa- 
rios? Ignatius dixit: Demonia 
gentium Deos appellas errans. 
Unus enim est Deus, qui fecit 
celum et terram et mare et om- 
nia que in ipsis: et unus Christus 
Jesus, filius ipsius unigenitus, cu- 
jusamicitiafruar. Trajanus dixit: 
Crucifixum dicis sub Pontio Pi- 
lato? Ignatius dixit: Crucifigen- 
tem peccatum, cum ipsius inven- 
tore; et omnem condemnantem 
dzemoniacam malitiam sub pedi- 
bus eorum qui ipsum in corde 
ferunt. Trajanus dixit: Tu igi- 
tur in teipso Christum circum- 


fers? Ignatius dixit: Etiam. 
Scriptum est enim: Inhabitabo 
in ipsis, et inambulabo. Traja- 


nus sententiavit: Ignatium pre- 
cipimus, in seipso dicentem cir- 
cumferre Crucifixum, vinctum a 


~ ae" 


3 


2. fyi’ 


MARTYRDOM OF 


TT PATTY ve voMevov ayer Oo ma- 
pa mV pMeyaAny ‘Pop, Bpwpa 
yernoomevov Inpiov cig ré py TOU 
Oyqou. Taatirrng é dyy10s paprus 
emaKovT as TIS amopas ews, pe Ta 
xapas éBonoev’ Evyapiore OL, d¢- 
omoTa, Ort Me TE Acla Ti mpos re 
cerycerey) Theyre KaTIEwoas, TH 
amooTOAw cou LatAw dé THoWs ouVv- 
dyjoas adn pois. Tavre elma, Kal 
per evppoobvys mepiBéwevos Ta 
dena, emevEduevos MPOTEPOV TH 
eKKAHO LL, KOU TAUTHY mapabé Mevos 
pera daxpiw TO Kupion, oomep 
KpLO¢ emoN 06, ayéAns KaANS nryou- 
pevos, Hrd Gnoicddous OTPATIWTIKIS 
deworyTos ov nomaCero, Snpios ai- 
poBdpous ent Tv Popuny anayOn- 
OOMEVOS Teds Bopav. 

a Mera moAAHS Totvuv mpoOv- 
julag Kat Xapas, embupig TOU ™a- 
Bous, ‘KaTEAGaY amo ’AvTioyeias els 
THV DeNeuketar, exetBev etXeTo TOU 
moos" Kat TPOTXOY pera mov 
KA&MaTOV TH Smupvatov monet, ouv 
TOAA?) XAG KaTaBas TIS vyos, 
damevde Tov aeryiov ToAvKapmov Tov 
Zhvpvaiwv emioKomov Tov cuva- 
Kpoarny Sedoac bat’ eyeyovermay 
yap TaAc pabyrat TOU ayiov ato- 
oTdAou ‘Twavvov" Tap @ Kara Jers, 
Kat TVEULATIKOY AUTO KoLvearv7/ rag 
XApPiTuaToov, Kat Tois Seopors éy- 
KAVX@[LEVOS, Tapekarer ouvadrety 
TH QUT OU mpobécet, MaAtoTa jev 
Koy) mao av eKkAnotav™ (ede§tovvTo 
yap Tov ciryrov da TOV ETMOKOTIOV 
Kat mpecRuTépwv Kai diakdvev ai 
THS ‘Acias moners Kal exkAyota, 
MAVTOV emeryoueveoy m™pos auTOY, 
el Twg pépos Xapicwaros Ad Bact 
MVEULATIKOU’) eFaupeTws dé TOV 
crytov ToAvKapmoy, iva Ota Tov Sy- 
piwy Sarrov apavijs TO KOT LO ye 
vdpevos, Eupavicdy TO TpocaT® 
Tou XpioTouv. 

A’. Kat tadtTa ovTwes eAeyer, 
Kal oUTwS OieMapTUpATo’ ToTOUTOV 
ETEKTELVOV THY TPOS XploTOV aya- 
TV, OS ovpavod péAAew éeTAap- 


ST, IGNATIUS, 192 
militibus duci in magnam Ro- 
mam; cibum bestiarum, in spec- 
taculum plebis, futurum, Hane 
audiens sanctus martyr senten- 
tiam, cum gaudio exclamavit: 
Gratias ago tibi, Domine, quia me 
perfecta ad te charitate honorare 
dignatus es, cum Apostolo tuo 
Paulo vinculis collocari ferreis. 
Hee dicens, et cum gaudio cir- 
cumponens vincula, oransque pri- 
us pro Kcclesia, et hance cum 
lachrymis commendans Domino ; 
velut aries insignis boni gregis 
dux, a bestiali militari duritia 
raptus est, bestiis cruda voranti- 
bus ad Romam ad cibum addu- 
cendus. 

III. Cum multa igitur promp- 
titudine et gaudio, ex desiderio 
passionis, descendens ab Antio- 
chia in Seleuciam, illine habebat 
navigationem: et applicans post 
multum laborem Smyrnzorum 
civitati, cum multo gaudio de- 
scendens de navi festinabat sanc- 
tum Polycarpum Episcopum co- 
auditorem videre: fuerant enim 
quondam discipuli Joannis. Apud 
quem adductus, et spiritualibus 
cum ipso communicans charisma- 
tibus, et vinculis glorians, depre- 
cabatur concertare ipsius propo- 
sito, maxime quidem communiter 
omnem Ecclesiam: (honorabant 
enim Sanctum per _ Episcopos, 
Presbyteros et Diaconos, Asie 
civitates et Ecclesie; omnibus 
festinantibus ad ipsum, si quo ali- 
quam partem charismatis acci- 
plant spiritualis:) praecipue autem 
sanctum Polycarpum; ut velocius, 
per bestias disparens mundo fac- 
tus, appareat faciei Christi. 

IV. Et hoe sic dixit, sic tes- 
tificatus est: tamen extendens 
eam, que circa Christum, chari- 
tatem, ut celum quidem appre- 

2c 


193 


RaverBau « Ora TIS Kahns opohoryias 
Kal THS TOV TUVEVXOMEVOY UTEP THS 
aONITEWS omovo7s, amodovuva de 
TOV po Bov TOLLS eKKAN TIO TAILS 
UMAVTATAT US avUT@ Oia TOV aryou- 
MEeVOr, YPALMAT OV eUXAPLTTOY €K- 
mempbertav Tos auras, TV EURO 
TUKIV per evyns Kal TOALPOLvEerT ews 
anor alovTav xapuv. Toryapouv 
Tous MAVT AS opav EVVOLKMS draKer- 
{évous Tep avutov, poBybes pn 
more 7 THS adeApornros oropyy) 
THV TOS Kuptov QUTOU omovdiyy € €K- 
Kon, Kans avewybeions avr S0- 
pas TOU paprupiou, ola TOS THY 
exkAyjolav emoréAAe “Pwpuaiwy, 
UMOTETAKTAL. 


MARTYRDOM OF ST. 


IGNATIUS. 


hendere per bonam confessionem 
et per coorantium pro certamine 
studium, reddi autem mercedem 
Ecclesiis obviantibus Christi, per 
precedentes literas gratias agens, 
appositas ad ipsas; spiritualem 
cum orationibus et admonitioni- 
bus amplexantes gratiam. Igi- 
tur omnes videns amicabiliter 
dispositos ad ipsum, timens ne 
forte fraternitatis dilectio ad Do- 
minum ipsius festinationem ab- 
scindat, bona aperta ipsi porta 
martyrii; talia ad Ecclesiam mit- 
tit Romanorum, ut subordinata 
sunt. 


[The Epistle to the Romans is inserted here.] 


E’. Katapricas totvuv, as nRov- 
Aero, Tous €v “Paoyn TOV aeAPov 
Gkovras Oia THIS. eEmLOTOANS, OUTWS 
ava Gels amo THS ZmUpvys, (kaTe- 
MetyeTO yap wm0 TOV TTPATIWTOV 
O Xpistodpdpos piac at TAS pirori- 
pias év TH peyary ‘Poyn, iva em 
oper Tou Onpou ‘ Papator Snpoiv 
aryplors mapadobets, TOU orepavou 
TIS aOANnG Ews emTUXN") TOOT ETKE 
TH Tpoadr. Eita éxeiOev KaTa- 
Geis Ent tHv NekroA, dia DiAirr- 
Tov Trapadevev Makedoviay, meEpt 
KAI THY HTEpov THY TOS Emidap- 

vov, eév Tots mapabararriors vos 
eMITUXOY, emAet TO ‘AdpiatiKov Té- 
Aayos, KaKetbev em Bas TOU Tuppy- 
vekov, Kal Trapapel wv vious TE 
KOL TOAELS, vmodery PevTwv TO aryio 
TloridAwy, avros pev eerOelv éo- 
mevoev, KaT tyvos Badifev 6béAwv 
Tov amoatoAov IlavAov. ‘Qc dé 
emimerov Biatov TVEVLA Ov CUVvEYw- 
pel, THS VNOS EK TEULVNS ETEIyome- 
ys, paKkapioas THY ev ekelvo TO 
TOTW TOV adEAPOV ayanny, ovr 
TOpEMNEt. Torryapouv ev pd npe- 
p&% Kal vuKTI 7H auth oupious avé- 
Hors TpoTYPNTaUEVol, pets pev 
akovtes amnyoucda, orévovtes emi 


V. Perficiens igitur, ut vole- 
bat, eos qui in Roma fratrum ab- 
sentes per epistolam, sic ductus 
a Smyrna; (urgebatur enim a mi- 
litibus Christophorus occupare 
honores in magna civitate; ut in 
conspectu plebis Romanorum bes- 
tiis feris projectus, corona justitiz 
per tale certamen potiatur ;) atti- 
git ad Troadem. Deinde illinc 
ductus ad Neapolim, per Philip- 
penses pertransivit Macedoniam 
pedes, et terram que ad Epidam- 
nium. Cujus in juxta marinis 
nave potitus, navigavit Adriacum 
pelagus, et illinc ascendens Ty- 
rannicum, et transiens insulas et 
civitates; ostensis Sancto Pocio- 
lis, ipse quidem exire festinavit, 
secundum vestigia ambulare vo- 
lens Apostoli Pauli. Ut autem 
incidens violentus non concessit 
ventus, nave a prora repulsa; bea- 
tificans illam, que in illo loco, 
fratrum charitatem, sic transna- 
vigavit. Igitur in una die et 
nocte eadem prosperis ventis u- 
tentes, nos quidem nolentes ab- 
ducimur, gementes de ea que a 
nobis futura separatione: justo 








MARTYRDOM OF 


TH ap yedov peAAovrt XwprTpe TOU 
deKouiov yiver bau. Lio de Kar’ ev- 
x dméBouvev ome Wovre Sarrov 
avaxwpye ou Tou KOT MOU, iva pbdoy 
mpog Ov yryamnoe v Kvpiov. Kara- 
mevoras you elg TOUS Ame vas ‘Po 
Maw, HehAovons Ayryenv TS aKO- 
Saprou pidoripmias, ol pev TTPATIO- 
Ta Umép TIS Bpadurnros NoXaNAov, 
6 06 é emiaKonos Kalowv kaTenelyou- 
ov UmijKovoev. 

s\ Exetdev you 6@OnTaV amo 
TOU Kahoup.cvou [ldprov" dtemedpy- 
Moro yap On To KOTO TOV crytov 
eaoTupa’ TUVAVT LEV Toig adeA- 
pots pope Kal xaeg Men ANPwme- 
vars, Xaipovorv Mev ed ot¢ NEV TO 
THS TOU Oeodédpou ouvTuxias® cpo- 
Boupévors Oe Orors mep eT Sévarov 
TOLOUTOS N'YETO. Trot 06 Kat mo.pyry- 
yeAev nouxatery, Ceouar KO Aé- 
youos KaTamaverv TOV OnpLOV _Mpos 
TO ju) em Cyretv amoréo Gat TOV di- 
KOWOV" 3s evOus yvous TO MVEUMATI, 
Kat MEVTAS aOMATaLEVvOS, airioas 
TE TAP QAUTOV THY aAn Oevny cya 
mV, TAELOVa Te TOV év TH ETLOTOAY 
diadex Gers, Kat Tetras 1) pdovng a 
TO omevdovtt TOs TOV Kupiov, OUTw 
Mera yovuKkNoias TAVTOV TOV ader- 
pov, TapaKahed as TOV viov TOU 
Ocov Umep TOV EKKANTLOY, Umép TS 
TOU Oiwymou KATAMAUT EWC, omep 
TIS TOV adeApay eis GAN Aous 
aryamns, anny On peTa omovons eis 
TO cupiOear pov. Eira evdus Eu- 
BAn Bets KATA TO THAGL TOOT ary [LOL 
TOU Kaicapos, peAovo ov KOTO. 
Travel TOV prAorpiav’ nv yap 
emipavys, @¢ EddKouY, 9 Aeyouévy 
Ti ‘Papacy pov" TploTKaudeKaTn, 
Kad Hv oroudatws ovvijEr av’ ou- 
tws Snpotv a.ots mapa. ™] vad 
mapeBarrerTo, Os Tap QUTa TOU 
ayiou ma&ptupos ‘Iyvatiou mAnpov- 
cba TV emOuuiav, KaTa TO ye- 
yeapmevov" ‘Em Bupa dikaiou 0 eKTI 
iva pndevi TOV adeApov ema ys 
dia THS TUAAOYIS TOU Aenfavou yé- 
vyTat, KaOwS Pbacas ev TH EMLTTO- 


ST, IGNATIUS, 194 
autem fieri ipsi secundum votum 
accidit; festinanti citius recedere 
de mundo, ut attingat ad quem 
dilexit Dominum. Navigantes 
igitur in Portam Romanorum, 
debente finem habere mandi ina- 
ni gloria, milites quidem pro tar- 
ditate offendebantur, Episcopus 
autem gaudens festinantibus obe- 
diebat. 

VI. Line igitur expulsi a vo- 
cato Portu, (diflamabantur enim 
jam que secundum sanctum Mar- 
tyrem,)obyiamus fratribus,timore 
et gaudio repletis, gaydentibus 
quidem i in quibus dignificabantur, 
eo quod Theophori consortio; ti- 
mentibus autem, quod ad mortem 
talis ducebatur. Quibusdam au- 
tem et annunciavit silere, ferven- 
tibus et dicentibus quietare ple- 
bem ad non expetere perdere 
justum. Quos confestim spirita 
cognoscens, et omnes salutans, 
petensque ab ipsis veram chari- 
tatem, pluraque iis que in Epis- 
tola disputans, et suadens non 
invidere festinanti ad Domi- 
num, sic (cum genuflexione om- 
nium fratrum, deprecans Filium 
Dei pro Ecclesiis, pro persecu- 
tionis quietatione, pro fratrum 
adinvicem charitate) subductus est 
cum festinatione in Amphithea- 
trum. Deinde confestim projec- 
tus, secundum quondam precep- 
tum Ceesaris, debentibus quiescere 
gloriationibus, (erat enim solen- 
nis, ut putabant, dicta Romana vo- 
ce Tertiadecima; secundum quam 
studiose convenerunt:) sic bestiis 
crudelibus ab impiis apponebatur, 
ut confestim sancti martyris Ig- 
natii compleretur desiderium, se- 
cundum quod scriptum est: De- 
siderium justi acceptabile: ut sit 
nulli fratrum gravis per collec- 
tionem reliquiarum; secundum 
quod, preoccupans in Epistola, 


Prov. x. 24. 


195 


An TH idtav emeBvpet yevéo Bau TE- 
Aciwory. Move yap TO TpaxvTepa 
TOV aryiov QUTOU Aet &Vwv TEpLE- 

AeipOn, ativa ets TV AvTioxerav 
amekouis On, Kat év Awww kareTeOn, 
Snoavpos aTipynTos umO TNS €V TO 
MapTups XaprTos TH ayia éxkAnota 
Karaderplevra. 

Z’. ’Eyéveto 0€ TavTa TH ™0 
Bexar orev Kadavodv’ lavvovapion, 
TOUTEOTLW Aecxepu Ppt eiKaol, oma- 
TEVOVTWY Tapa. ‘Papators Supa Kau 
Zevekiou TO debTepov. TovTwr av- 
TONT OL yevopevor peTa daKxpvw, 
KAT olKOV Te MAVVUXITAVTES, Kat 
TOAAG ETO youukiaias Kat Sen- 
TEWS TApAKareravTes TOV Kvpvov 
mAnpopopncat TOUS ac Geveis meas 
emt TOLS Mporyeryoveoty, paKpov a- 
putvacavres, of ev eFaiprns € €Tt- 
OTAVTA KAL TEPITTUTTOMEVOV NUaS 
éRAétropev, of O€ MaAW ETEevyope- 
VOY HLY EWPMEV TOV MaKapLOV 
Tyvariov, dAAot 06 oTalopevov bp’ 
idp@Tos as eK Kaj.dTou mrohAou 
TAPAr/EVOLEVOY, Kal TApEeTTOTO. TO 
Kupiy. Mera TONAIS Tolvuy KaApas 
TAUTa idovres Kal cupPadrovres 
TAS orpers TOV dvEelparuy, bevy 
TAVTES TOV cov TOV doT7pa TOV 
aryabav, Kat paKapicayres TOV cyt 
ov, epavepacapmev pt Ka THY 
NMEpaY Kat TOV xpovov" (va Kara 
TOV KOLpOV TOU papTuptou ouvaryo- 
MeEVOL, Kowvava ev TQ) aOAnTH Kai 
yevvai parupt Xpisrob, KAT OTC 
THO OTL TOV 01a BoAov, Kal TOV THS 
piAoxpiaTou QUTOU em Oupias TE- 
Aciaoavrt Spouov év Xpior@ Iy- 
gov TH Kupio nev" ov ov Kal ped 
ov TO ) Harp ” d0€a Kal TO Kpa&TOS 
ov TO) Ayla IIvevpare Eig Ai@vas. 


"Apny. 


MARTYRDOM OF ST, 


IGNATIUS. 


propriam concupiscit fieri frui- 
tionem. Sola enim asperiora 
sanctorum ossium derelicta sunt: 
que in Antiochiam reportata sunt, 
et in capsa reposita, sicut thesau- 
rus inappreciabilis; ab ea que in 
Martyris gratia sancte Ecclesiz 
relicta. 

VIL. Facta autem sunt hee die 
ante xu. Kalendas Januarias ; 
presidentibus apud Romanos Sy- 
ria et Senecio secundo. Horum 
ipsimet conspectores effecti cum 
lacrimis, et domi per totam noc- 
tem vigilantes, et multum cum 
genuflexione et oratione depre- 
cantes Dominum certificare in- 
firmos nos de prius factis: parum 
obdormitantes, hi quidem repente 
astantem et amplexantem nos vi- 
debant; hi autem rursus supero- 
rantem nobis videbant beatum 
Ignatium, quemadmodum ex la- 
bore multo advenientem, et astan- 
tem Domino in multa confidentia 
et ineffabili gloria. Impleti au- 
tem gaudio hee videntes, et glo- 
rificantes Deum datorem bono- 
rum, et beatificantes Sanctum, 
manifestavimus vobis diem et 
tempus: ut secundum tempus 
martyrli congregati, communi- 
cemus athlete et virili Christi 
Martyri, qui conculcavit Diabo- 
lum et hujus insidias in finem 
prostravit; glorificantes in ipsius 
venerabili et sancta memoria Do- 
minum nostrum Jesum Christum ; 
per quem et cum quo Patri elo- 
ria et potentia cum Spiritu Sancto 
in sancta Ecclesia in secula secu- 
lorum. Amen. 


ares 


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197 FROM THE EPISTLES, TO THE EPHESIANS, 


. 
OT : Jana Ppos2 moan} faapor [Zn dO ead, 

frcrS» Pam .faraagal, e522 Jocams] :|2nm0 Jad wad 

seems Da} Laz, 

: fait] Zod? 12) So «1 

soni» jaa.) Locamoll LXsoam Jom ft, Susan aula ” 
Dalpele .Oela; oomscfl aa} lye [saa2 QYso .Jadf upasaco 
Jaron Say earomasoas ]D.> 1780 5 paso; ia Sad aso Saat 
act [ape Sarr foams] . v5 pe> oct: yo] waa S203 aoe 10>] 
“ss AD 50med7 > 407] SGD? yal? 

10, Dafaade] oamshsads eaflaulso som yolson” :GQudo jls0 
-|pand] cola] tadc}, Foy velso Jay Jusoado JDuw0dN 
.canLaisoan |Zo20f p> 13 pan] [3DuaSco . |agions Nom 5ZDmS0 
enzo No wediaiiso mn» on. [Soe 80 5lukos yO so py Das 
| Sy eaS3]20 Jausda» 

15 waodul 42 wat} coeds Joos fon um {iduso” : Sudo 5hso 
a3] Dd39 enn Jeol .earrole] p> Srsaso Jon, of » PyS0 
“i Oot gs 4Sc]2 [80 ony ona] 

: batdad 0 Zod» IZ Cae), Jae 

waalo . fan }sass9 a2] ozaD31}2 .|Zaasasn roma Datbrseatte.” 
20 lO . LasmaSO Some pa> .|>| Jay cai] msod, . }5am> yaa] fasaante, 
qe? Sdlio . > Ded eaiOeds Teed oyiso Zasors jmp 0 
Joado20 Dud laam.d|, :yomsss Aas Dxyo, 120,72 aans? 
 @nrso fa] [SS .oomD0 |Ze1sasm> poaais Mad Lape : fraScdsor0 
(Qasez> le 7D psaS> pmo yagiamtd Ind; [Zaol>; 
25 .Jasso woflS, Imoafl> Lasaco .Ja XQ» | moos Locamo} 
“s Lasadd? [MDD Lrssessco 


MAGNBESIANS, TRALLIANS, AND ST, POLYCARP, 198 


Qardilag Lod» dint do mas Ay 

ea paal\So . bana eSO Samed? ya} [aom—2}) cols] eps lascy pay [S0” 
SSS Dados 007 fasaaSO Saeed Hl] coda] cafe Roe Jon > oo cols| 
Jor] . MSaSoS) do copdod mnZodom col] patscamdo 45) faa] . 45] 
mwepasy Ho ya] .copsoZ P Jooamo} 0 AD yoyo; Susm un 
SQee) aTdiadso? yal . baotord 2] wepadlaso colsomo . oly} 
2] ay WO .eafe MD yD TD? cmoder, aos] pam farado 
copa Yasam] Gad? . bamamSO Samay |i or COmalaly rasoasos 
mS? Hi] . frascaso portale] f.oa20 JASasfsos a a1 35 
aids fidcro .]503 Sor yal . fread SO COJrIPID COMS L039] Jay 
}oom.s] co .fammmSo Some S07 yo] frmscarso 0 puolto fons 
InS> madso 425 eo? ys} fardo Sco : [>], macs unolu}, 
| sy Josolase P 12,8 Sa So GAS . fasSdy [Soro 

S2]2 Le] smaadco hh] pam], Sgso oS pag hi] 19] “Kudo 5A50 
eapaelsD Y20 KapaddSs lagu sey [caso Joflses 2052] 2] [Duissce 
NGS Se Pa ped S2 GS Colao fan Sy\s0 
» baaadSO Sone rDdm fl] sha} fom ft .caassoQusm fa} [s> jeolu 
Leys02 Jos co .camanZdZ [Zom.f Sooo) soud> [Zj;2m>> 
SOse> COTA D2 coflduS? CIT? . Madi» umolul, caousZZ 
-. }ad20 |pSaud [Zados [Som Dorey (0107 yal . caSCumly> faa} fareado 
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“+ aa} Lion, 


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B begoar faSdoe ua dso : yopdo comtala]? aprlnsc? ay ca da]” 
L235 yen edd}, S22 DSou yal 15pa> U2 yooo .yoinds 
pear > Hd yop8o No Ja XQ QYiso wp Lalpeds .popo Sax 
“0c 2] peta, fro] 
Joo] fy] .caa> sama Jn 2], Jocam.D]> rajam colon” .D0Z0 


| 


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199 TO THE PHILADELPHIANS, THE CHURCH OF ASIA. 


lasso Looam of! tp lato? wes}? o>deaa Sas 
“sous Zod ]daso uw JooZ pomSes |rssaasadso 


WDaapSo Lea dzfls Zod) 12] SO de ; 
Or COMAAMD| YAS dor , fared SMe ¢03] [nd]9» mel? 

5 esol (QT DIO . [Zp |Zo8e Sa eal]O —emads eode]0  (oTtala] 
22.039 fra] cose} coSY2 UF. banmmdO SOme> came COOL? Jay pool. 
yrs? laa} .2p2 DW Ino aZaadto Ind}, nS 0,02 ons 
Suse oflaaZ}] .yaSe Yl Lanaador mawd Lin .]dujoor [USsA> 
pas© [aratSO Sse (0? Nire® TAO pa [De202 |rnD Cantal sO 

10 osc» |Zo8oya» [ma on 
1sc5 fla> ANAso caalte> cade] p> flam> Gaon Miso” .>020 
Dulo .Jrmsoasado Lassi do airhso olson jaoomatly .Ja Xs fla 
OUD. cardscr 2750] coed]? LZES2 |] Spar 20 ya]? USS 075m Ja] 
we? [203 pears Dade Y Lord dor . fa] pao] dy on er Som 

15 “gopnsd | yoo jocam.so] So ss eos 70/0 lon [xo 
caass bale .jasam, [28> Lode Lu], 2pm] oad by] p&<]” ..502 
InS99 Tegel Joonay yan ea doaso ong, JS; [2852 ye] apo 
MSCAS (Qm-sJ0 pao] qebeld 52 (OLSOS | panto sols Sybye 
2] .]DaSoaZ |r Jodsse> faa] on .fumasdo Soaad on fared . azde» 

20 Ja Sy ndos au] aad fds jl oda] ey? SS ommel col] 
"s|amSBaSco Laaio Waszalo Jocatian] caipay codon [diego 2p yl 


foto] 12S Zod- 12] So mds; 6 
passod fs] osossoS fl. focmes] So SS hfsos LS” 
endans00 pape Joni, [adil pars on om fad om 3080 Hi]. [Daucus 
25 p>] > A,] p> peS2lay “Gaado un JDuN6 .coDa] pdms yoyo ‘S53 
pedo» fru}. taomoiio jas S_27 [20 an | pe Had Zo Sodas 
Joames] So |maso» yo,So gD? cay faa} JS So ja.Mo Jaomol 
© eS faiod 


THE MAGNESIANS, THE TRALLIANS, ST, POLYCARP. 200 
offtado Is04,0) bara fe Lod? nan lind miko mds, 0d j 
thS.c Sse eo 

Bp Ledaso iow .casme> dla; dato locm.of) osode fl)” 
ascorn> #58 f) yopso mad) S580) eo? [aoa] .]Lor domliso 
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gas peers Oc7 addy 0,80 play coma onmats flo] yoyso opal 
Sein ‘¢ [oomss] 0 pSS> .md0 mo caaro 


» aac [oso Carafes Lads un ind 0 ol & 

un Y Wzesse.c> i rg Qaaed]O ]Zoned rods aro'Sis0 ola] ” 

St PameSO SO.mey 8072 [Samando jjmm> alu]; 10 
Ne ja wa] gas Akio» walisc] COM [aja yal” : miso woo 
3pa52 00 . yanjSc eo p02 Dad? Jory loots On . bummaSO SOme 
mou ~ies Hofius uikd> 2952] Jbpad0 .Ulalo Nolo ped] 
PS} 52 qeSelo cai] bScady cosa} cape p>. Dasco S24] 5 ja>0 
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Bs Kpeesop [AAuS Ja Sado’ So Qisor aoo4s .g80'WS fa] EXT 
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O00 capulso 200n .f>]> JAd.31 com pool] aN .{>}> — 
Laud con macs flae ls consiloo Jaad,2 Lodo pomeluls 


We anos 7m aralla}y oon .cadj8oy maad,» 25 


sds eke foouny ewansloades Zod> un eo 502 
caisZs Jad —so? [oats jad fo3}cekce of Susan ys cor} 
OSS ae eno Jaa Taio Ja SP jay Ja SsoS Jay uaa JS 

2D 


201 FROM THE EPISTLE TO THE ROMANS. 

Lin Jad; Trg tel 1pods0 fos, emaascs on. |Zara}so fl, eanodalo 

Jaroar efscso fly om casmom qammaio . som ‘Ny}ay mags 

laSU Dulas] UB) aaa Ss pics ad Aud ta a diconps Jad; 

+ eaMadoDadsosy [So ease? DIo.0on Ja» }-as ta han vimadiso 
5 samo jaSt wu.rs dada [aap <a yossal'tc: 





o med : 

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re FT I>; t>? es1S23 fa] S2aaSco }25s qenras fa] D> bh] 
waaa>cs «11542 fly J>au> coomd f caarso ha] 15 . a] 2} In S 
Jadso Jay ada} [Ogun Jatt Jods} aodpalcy .]Zoait? Jol, 

10 aa] Oe Ag FeO Jad; },03 Scud caddal> [a] cmgiso [losis 
wos OSS. cee fl KAR gO YOpsoO : |pmas wad es0oLd? [Zoe 
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sqetaelso Yr cada} S00 capusd, ada] So yoo uo dy f 
Lease seeds maid) |Zoaiio }aa,0 [30a . Jods] LameSO Somads 

15 Loe Lduso Hinge m2) joicao .{Sor) Jameso nine ]320>0 
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Somer Zo], US on eng .nZeass jlo] LsaAss uoogSs US 
eB] SS cour ond . [Si]. magas cromdo SS ydto}s of barado 
weendal [Zaso» flauo . a] \>; [AeSO DoD eo yQo9 Ona . fy] [ss 

20 eaZasc> corsZ Yl. fade 80 eertar0SZ f) cuit] mar So ud ad) 
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eD FOS OT? yal .qtapda foo fasm Gaon yossad> SOLS emazo 

25 edamaaSo Lala}or cada] dO. Ja > Joma ogio .JaXy flain-Jonio 
}s51 80 ]xMm> Joo OMD . famaSo Same> |Zarsau few od 


KUSEBIUS, 202 

Some 4D? HO YP .Jas» ajd0 baal ap> eamoluls on ps0)» Demy 
tay [Zoredirazs vedazmr dso Joos Lalsoore cau “Sdcliso fasts 
eo Snno3 an fZoregimapas [Losom. i} . Dasasct |Zawoms> oS 
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SOde QO? CUSBAD 30m dD om Ind yos Joos |lota Laur «lo 
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pad TD cadpe D> farts oct . Jou. faasdo Some oS Suudco . Ly] 
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pSDal Py faoad [dwoaso Hr WB Ia 2S) [Nadodso [d= 
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o> (OCLs 3,50 ela [Scoa» 2.35 Lo] edar YOSO>. asm doo 
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Janno Samad; .capealsS fp ada] S00 apullo? wou] So pope 
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ahs .|rlogg So fadchops OfSS car p> aig? [Zp aS is 
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25 bog padi yalo lasardd9 Oc [rarScdor ad jon Spa MOD poeS02 
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candle} [2] oansco fa] »nmsoo as b] Spe heS> olsoeo sh> 


Pan walIQMQy GD ROM gro] ope Dems caln Zo |Z] 120 
et? Ted S44“ aaboacio Tod G250 |pae>0 . Rao Yr |b] Jmos od, 
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wrllo» IZ > go ee Gat 109;0409 13]. fads. Low 
comaasid, .gaars <0 ji] Sa” PLSD Dor fatece iad 
PQaerdD AS (Addi dD ~Clapur win |Zoapmamio maar <oaodo 
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]Zon2}50 |Zorsoam>: [I]. 000 edad Delano od ~adat condos 
TLSOS: Ocr 780 LOD somal] com Jor emamZlso» 15215 Leno 
ghdsgisco 5 ed Ss Dasor 00 SQuas iy ome} Land oS . Odes 
cola] SOdowed olsls? 786] ~ilpo .[lutso lus oo yao 
wor :Q502. cad [Ziel 42 Jasco waa} Sq] el DQaghtealO 15 
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cnn [Darque oadinge] SOS shady [Zig coaeada so] Ie! 
ind Jz cad? (OL p22? yal Qa <3] Ure seas fom dul, 
ei Dea] eae cad dee (OD]] commando caradoy : Nw So Sous) 
Ns .ydo MAa S rode) faim adso |Zo2,amsoo JZarsaan p20 
[2Zo-2-om5] a3 So oy Nini .dan Cn gu? dadit na] 

) —  & mos}a Ladonglals 


BUSKBIUS. 20A 


Jay om JSOpS C007 Gaunt? Jagamso ‘Gs .|Smao wDdZ [ope 
eee gomaas }Sca> 02] osm? SS wose2 fl, qe? SfLSo 

<n da> fagmmasco ]ZaS35 comp + Lua ds» [Aas ,0 JZor suk adnd, 25 
cog wyas [Scad 20mads> edad .soSs nada> lj; \2;8 
combSeds p> os Dy] Land LSops2 qacdufl sJoda> faz202 
tan: [Zi ednd mordicels [apo] daddy adoe, |Zorsosac 


205 EPISTLE OF JOHN THE MONK 


masa so» adie| Ss .pasozo eel 29 |>pe 
40a] day Io dQ > peso da} [05 So 

ys] alo» : a> |2080. aa] So da? Ua 124. b> MabO090 
Mage fuad3 AD AS udkosm .molaiao, ]2pS fSoocs? |Z_S Sop 
5 pedo]? ya] I> L504 USO 12] ear 02. Jagmss Zn wad £80 [sax 
begs? LZR Troy Adds [XY Joo fp som Melossso ,5)s] ad 
PSS. faaar aZeals Lope yoS Dardo2] lor}> far GYisco 
foods cagc]s Du]. fade cOoL-SO-S ‘S.sco whe [ZH5]2 raid 
Jorn, faSor0 .emstcso fact oo capo] Dalo ASSL LYias20] 
10 m2pto fapmss [Leg] Tres Ma} [Ddscy Jorg gery GZlS0 pape 
vam [ado 12 pat GSO cama ZI DD Daf> Hooms frasd —ocnand tlx0: on ay 
we? OS Lema ad du} {peoDso 232) Zid sole Spo ce 
fant po Ho}, Qugiso .]dusopo eect ga} oan Madar? reso Melowws 
0 baa} cao} fis wae Jods Lapa) 2] 02 11D Oneal}, cSt 
15 ama}. ¢QaD}20 wo lar fais aro helo .on mida?? yal Sodo Po 
Joc? Lracrosy |Zodor ja. Ho} ods qopdo P HOS Lipo So 
ea1S59 od emadasos Sup ey Johs sd Da} aed? papao 
eM 0DpO40990 DOadbdneel? 2] -? 3:80] .OoT Sapa i> ]p050 


:|ZpS2 [DaSd2> Lasom, ]jam2 ferdo2, Jojpe so 
20 07 wDOd 43450 farardt 0 lon Varo» tae [orasc lon ay yo ysco 
Jay }ols> fadea ada So 02 plao . S yoda] f) nice, 
canteaalSCO . Ddaddeablo Jom wporgima.s 2] 492] qa» ol 
ot OmeSla ko }Zoynms 





. 
Qa Mofo emasd;-foll 5pm» lanl SO. |apeana clande WnpS0? 
25 |[dpm9 |ZamZlow> 1s Ss OMS ol.a39 Miso asa» a overs, }o3] 
fSoats] “Vso | pels? 13, SoZ} [2f-aca faso Sglsey |Z pad lata 





TO EUTROPIUS AND BUSEBIUS. 206 
vas ads Yd LosJso Jama Sao [Decuto Jas ona SAtoZ} 
far yas .|2aaa]90 |LonSss |2mpie “Ss fade aos Estas 

0 Lapel 
edo |yo10 . yoodsaso f} pa» spabos Spe 0a) —>p5> [Dou 


SO atte eOGy che) eH OLY *# oSShmsos cipdo So Jp) [Ducwd § 


EE DEE Fee a ae a ee | ee ae ene ere eee 
Dalpadta ity pd LoS Jamas Sd 03] Loam Lar .cait] 24S5]) ea [dco] 
COM DQ-ae 4D Jor SP eacra anand » bag PA tOmse S53) p80 Zo 
et? G21, COM S005 09;9] Hod .Jom mo pooscnay Haws mors 
<apaal YOp8057 COM eagdo Ha}, Qgso .flo wmodsals |po? [208a> 
ote a] na] > ,aaay flo So 2 rH] . com Somes deus (OQaed 
]a2;> 000 orale} Ho» [xoss> tH 12 . flo Yo JASso coo» ling? 
KOT? capa . Ho» JOSS dO cap Qa C0 000 coral], fLos 
Ja] Sdsaso) yopSo> anaaz ofad} + flo» Laa}p> flo [A S%&» Large 
fasraSo di yum039 |SaSde% GS com fac .Lap das? So palo 


caatlsse oy Joon Hs addon gals H1]¢> faSaqZOse com : Jaros? Jagr 15 


easels ,.oara40» |pam, [Dud per cos Duwd Dufpade Do2s fi] ads 


wt? Hy s]Scom> you> om aad; SOS | Heh ha 


Jasp> Ne ]Zoneg 0 Yo fb} Gases fZaagmmdo eo sa yond 
|ZoxnoS qlalaso 2 Jetedamio aa Lula .jdAsco flo» 


[Zara>Daso; JduSd2 0 elo. faapS So faaly [Dual seh ds09 20 


}.Sa.5 OTA p A |DunQanZ Hane P2385 odaw + ose moaamass 
faded? scar fa} So]. faayS fai]s [Zorxmm Smd22, bo dujpedu 
JasaS&d 50D 52> focams] jon on ‘fasaga |pnm oad del 
»faaasSO 05] ‘Qs, [Lorna IscompS cade t>? -baiors Lporgisl> 
coo fly semaaso p> fScom» uno .]Asipe [Danas lend ls 
Ja} suaado qoodal yo «]” phe] basado? crLosnm So Loossiad 
Mo GS fa} Jon 502 = (OR, wap <et3] . Joa] In, JAAS 


25 


207 EPISTLE OF JOHN THE MONK 

coma [x0 .Jom aasdso moss omens, od com qada190 
380]2] Lefsoeme bSO Jon LS> [uojpS2 cactatan eS0 lixgS? earroihan 
e803 MODS 5D S07 :]207 ada] me? [ado «don fango fan So 
pSohae cola] 5, «flo ms jon wld mel :JASso aS Jon Ios 
sgt of ads Spaliso Jan 14]5 JZomeg Yr uo [sod .colies of 
FAQ OT Jos tar cect PS DalSoems Cap md.20 ol d%o ‘Ss mas 

rl DIsaapi ed stots buday ae paket 
[sas] .nj8o Zo jsads ond lon pcs -Jon [sass> ],.2> 49? 
fayette YP [soSsay [So . LScacnte fa] foot capac” .450].00 2] 
10 Yeas eaad?] ad? Jobo [sods So jS]7 od US 00 GaDa0 
De“. capanDsS Y20 capanlsoy cada] odo YOpSO > fla fly” . po] oLo 
fs} pons Jolla sadSse> JaXy a hion Zone’ lady leo ee 
reando yoolals Yad onal, . fp] ypodso sho]? |Dosso $230 as 
Jon U <r. la» [DSso oS Ly] Joa » [Daa > Zoso}» 2302520 
15 e703? 15, Joon JO S0 Ss fa] lo gto]? ana + «flo bess Ja] 
line? faas re Joo Yo . fama} y> Joo cmos? pels, LroSs.53 
12 pee Jais> |3pa> {Ddcau fla> od, Vw. [Spalsso [dp2 MDSCDae 
[say nfs Wary dhcp Ngo .Jna0ds cai] 12ILS soz eo} sold 
MLDS ya} AS LYS ]Zado7? car [Sagao .]g0 H lngee [4odoy Be 
20 M2042? {Zoho :]Aapudod>s ye] fcr ctapie 1 et iadan? Medes 
nbsanae [320% + 42S» |dspudo Hr malo» jsos, On |Lzars .|5p09 
}ZoadyS0 Dads teed) Sco 23]? lop ya} i]deoo, fdsp> 
g]s Sol arto oS Spalito [2 pA [aac H= esd |3pa2 .]Za802 Laomscy 
lng? cor} 72 aZ2 fatty “Cactay >, |20 Ho wad fa] lon 205] 
25}ooi Pear Mo. |uois TH Jager 28m Wane TaSso .lasise Keates 
coos Lal 20a> flo [Sowa rondo: Ne ES) Hine? iy Laao5> 
pA ADO + [Scara> jaaa com> Dads Ss.Zido Om Das ea? |DOSS0 
Sudo. capSS pam > flo .]S3]2 faaio [pes> yas :]Dmpoo |Zoede 
-s Jape} Sada macro] Lope yal fom flo re De} toca fargr? Qo? 


TO KUTROPIUS AND BUSEBIUS. 208 

H re) Jana» [ro Spalvs ]A.Ss-So >?  waawliso [loo ADicm 
et? Ho .cuada] Jaca [opScy Hane SO pay Wee ndcaroy [sama 
Ys faos Jsaday ormsso? ea? Snfldo anole] linge? [2207 <0 
qOMLaD? }msoss ca? S.g\bo cas] JD S80 p>, 0] Lan ‘Sagiso 423] lana 
FA tords oO . cadsnaso 2aus> flo Lndiito {20ers D ON line 5 
Sido . aaa Ljardto poms okey ‘Saflto. /DSso un Wary Tada 
romdsd on Jarno Landfiso .jeci 508 poms> om farprdy 
[sod ous» = ]So2» Jlouwads 0 wamol.] ee» flo » DedeS0! asec 
chemo Lge) Taso duds Sisco Nin? or Lode [202-24 Z1So0 
a eo yay ]Z0.003D CSCy :|luazD IO |Lodany [OL aD yor, 19 
ts. SSolaso Jsoda aan eX 20ud> flo jan Safiso Has sax 
pa] [sdms0 ]pQo9 [Zoama> + JONso « ¢ oS» Ussaso» |rssas 
JOSS. LS HO> jaca beet palo .hyodso flo pmo . fac: 
OSs: 0007 Enz Sc} Mo fis» [aston aol? lalsc> 02 flojo «+ « laa 
JOSpe So [LS casas, flodw OS oS od] .bsods [ZoasuyZdso J 1s 
}Zaakco]> [ld> }Zaw042 Jone Jasna; (a2 30] Jan pa + Jaca fous 
 ]Zarsco] [ro |uae Lon TDspely [doom Sc? od? jmrd5> 
qeaae Jods, |duduz eno ;=S .Jacre msmed Gs, Sus flsaw 
OO Maeda Jasda So. a9 fa] GSO]. bac Lamoly Mis spalco 
=|Aamaa, foo, Sco .]Zais0d]: June Lco. .JZoagmmdo» Jaduoe 20 
Sito .flumas fiam>. > Suj2hsc on 5D youd? [amd tM fau> 
boda» fae} Jose By pa rps] ss youdso Jo joao so, 
}R2d3 |2y0. {sso fo Jdsscuse PB] c}yu2 faos» faus flo x sSoe2 
Nagiso Jd.ma> joni» ani,» fsoaays rar yoxdc Dass fom . Lapis 
Lye youlso fs on .facr> faso2 umods] Joo .]uma> | pau, 25 
exo . fads, Jouscd hss Uda cisor ud]i= whois flo psoac 
fos [Fogo Dulgddaso PL .yosds YW ]dware cooper [Zoos 
Opsos> Ai? ea? TZ }da s Joona, baca> |pade caraSo pare [2032]50 


Jon U <*? ta] « OL2-S0 sas \iauZZ {> aS us |< el bm yoni» 
2E 


209 EPISTLE OF JOHN THE MONK. 
[Dasosy fi]. ssoa [Zig fa] pst] Jas, [sous Laspdo pl 
[Zodsad80 C80 co? Dalpede nSona caam ]1>5 2» .}a] 85] cao Assoaso> 
JASsoy ZoNudsoy Gyo ..D Daly Jacay fle qaudddo Je; 
PH pom S25 faspa> (BT gel: ye] Kodo eo pa beans fl 
5 flor S.giso Nin? JDuso lusas adoom> far» JAS Joo 
qt? QI : line as ‘SS802) aaa larare fly Safco aS du] 20a 55 
lagso YW sfscaays obssoaso wacy Dalgade flo By lagu) baa] as 
ling? |Dw2aed SO Qe? een [lato Janriso » flo poS> ‘SSoaZ) 
DacoS» +facar flew [ZoassZiso yos .faar [dplo coum 
10 Opa flo pds : [Soma 2] aS %uzZ)o -f>, [Dads Lo 
Sdso Hinge 25 eSaj 22} ma fama? floc S09 cada} sJSSoascS 
. [lo te om aoe Jana? Imag palo .JAd&2 on psc. hse Hc » 
faneasc> |202;>,80 Jon> v2] Jron ++ .]AsSoaSoS [SpaDiso n>0 
Joo pads JODLc Jas Gs, Safco :}Sosso camany 52410] 
15 B] SOS . basso] omads [> —So> 152 Ho yos [aly . 292] fo .44022 
ponaar> fasio} barsin coro, :Jon 4,080 mss : bajo JASN 
j=] op aan, Vifido JAS |p> Gp |podso..ctradas [dazfsod 
cas | pSa2s0 Jaca, Paw So [do «2/2 [doo] . fad unod.| 
JASs0> beso rato Dal? 80 gallao lads {DSS ya] lines GEO ee? 
20 laya]o e+ cams ling? a> [ASS Ja, Lidca cot ccrodu} : flad 
yal lon P yo tie lauds Salto :uc a> fle> dw, 
bow on 0 sJasitto fl > aZadss%o> ad jams i} : sfagiss [Sesom] 
.n2eers2> |io pad ling e-> Jas jdXso oan .|SSaa> “pedo 
JASs0 fecases yalo yale] fl yo Lato mds pSas md; Naf 
25 80 qa? flo + Ja? JASSoaSoS Spe22) [aaa <0 ]3p)asco : basia 
Dal pan waa Nagiso : ]Assoasos JSpe2s0 azo » Pow Jsowa, » tau> 
[so jas 2] prom .fho By bord, [ssoass ono f size 
HL dna ]Zon.s] So a2ha] cer p> om eanolul |Zons} Zo 
pelea 80 [ska Sado }Sc-wo. Soe .|Zoms| ts JoaSd p> > deaimS 


PSEUDO-DIONYSIUS, TIMOTHEUS. 210 


dds By Nal pasar Sido , Lasainy [somos Slo apaoZ] azo 
#007 eapdO |} arraropary [4a] wim 


> 


»O1 
Zod .«i1.2], looam.s] wa mary Jaapo? [Dods |pSo}so do 
bar loddoa Ss) .oms], loom.) wo] Zare./ 


Hard .boope .|DSom5 .|pame .finaa Jag Sis [s33]) collao we 5 
Ho seam amos oct 80 lo .orelha} Jada} form WP [uwmy an 
ele} eamelis]> da]> 
bas galas 2 (Zod Jord wd0sors do coal] Zines cag poo 
Gag ie| ad 2] cy do .Joomy do my |Isous» asce om 
* [ono] day JASomss” 10 
«O 
}a5 amas, Jooams] wofdsong wiSod pad» Jos Lo 
; }20p.0>2 MOrc1IAm esa 





Jssa%em Lads IZpul <0 t}>mmo loeamo] VD oagedc| famed» 
feeds wos} f oqdsawo eacnols], oc bow ZoS analy fogs” 
Bog} -Peapudso Ho fampedso :faso [Silso, |ducmato fdao 
Da] faar edad 2] .ucrod.] Jon Ss72 fanaa TNO -> (0-2 SQ.0L3 
}Zor8oan, nalal ado ta l20 Duet Peart [sos Loam) wan, 

“.gomso 7aalso» yoxSo had? cada .[5au0 


-[adcomd. Zod» land 0 MSa? p> Ad 20 
wand laf = + Lara SQMe TES hae |paelSos JO 80 dios? 
wemole} [20>5> fl] mas on JS Joo Pt .}pulso dujpdu lola 
[2g em das fa} ds bh] . ods So falas, dX] Linz 


2) 1 TIMOTHEUS OF ALEXANDRIA. 
cola], cor el . fa] ZISo mS cau Lele ->? teardsaS ja] pO2sco 


er gassol u 
.[A.3aS7 SAD0 


Meld LS ySso]> od] + fuemdto Some Vfl Zod}, GS /” 

5 hogisc, ona fa] |5, on> . Dado ou om bb] 1s5 om . IS3], 
(fae) SO eanropasZ YP. cd] wa c00Rs . a SS S050 —*? ] ako Qo 
sms orsad fi fos Jas foo, JSox ond . Zo&%}, e>,2 Hi 
Sy] Sas p> eam] fd) ]ioa3» wrco>cs vet0Sp0Z Poms flo} 
vai] | eat) citar Joon] Jaadc pc. > ome] . hi] lon faa> bi] 

10 Spe gD .eaS0S cause . fa] 13, So on Soma iad bo maar 

"eh aS Cpepane cadal 


[RSoha cata] las 2,327 wamdey .Ja.,0 [20>] 2p [Raa 
o3.00 ./;>° 001 > OTIS COI gan70 » fasaBdSO SQde [page On JadS30 
]gm>2 |Zomsmi> JANola | De pO eco Jx0Z)\so alas lao Jas 
15 .]ZoSco fam Jazdso [Ady pas |,daso0 . | >pa5 Slsiso 
aS» JAS Gros] Cor PanaaSo20 


fads] Lod; 1274] do [pao Jocame) monde} Jada; 

DSS ee cape] Sor dor |3ndae ans] .}e052 ao] [rose ao.]” 
ee Jad; }Za2j>-Sc> .yonjpso WSO OZ] fanemsc Some ec 
20 LaCie TSO, «p80 psaZ]) oct. }a7009 [os SCO ga027 [S5] 
io OY) },Sasco eapSor [Zo Soha : ban fscdsy faassfl alsgo -by 
Johasy cada] .JASoy 179 [NSZ-. Lapdcx mZato co} ]2080,> a? AD 
* ogsha] [n> 

batting |S0 Loss» Zin edo Tada? gd. da? 

25 OS OD farabSO SCwe p> ole Ls Oct eactods] los ys” 
of oa Polis sc jon Pv LSoodso- du, Jo word], 
“LO pa oni ple YO pSGSo>> 


SEVERUS OF ANTIOCH. 212 
MDa? 4D de 
"amas Laser loo] [redo pso» ver 605}” 


-beha.S.2 Zod) In s}onmo fjasem, laams] uasjoadce, 
PPSEAS 5 ]pSca> ca45 Ono + fameBSO S Ce (5807 acnarlo ear |nd” 
 |Zansaso ASaro'}iparo }Zossan> oosimy Jfeeadto Saas ind 5 
+ JZadola Sx, |Duso po IZinl <0 [Scoms» Jaams] wmsso.do, 
[Amores Da} Spe [3] .]20002 4S> poe] bee] yaly Dawoz] 151” 
Janes Some (70 o> |dola, [xajio .]JZoSol> Aumdal; Pa 
¢>22] Jam };202 «| Nodas Jom wa2>)\bo GeO p20 .|DAsso lads 
“ |ZoSolay» |AsomedS 822 Jad . edsso 10 
D2, |2inly bejae do mda p> ad, 
Jas Sy ya] farsado Come Ss asstsoS S fd Lisa wa]” 
froseS GS 4S5Da |Dasaspy Ss od97 flo .JRscr0 Lady Jury Ss 4] 
eenmiso 12) JAayoS] + meds |Layo8y GaSe» QD reanas 
qetedipe PED tae cals [aFo-S] SoS) yo] Gussce pO > eda 15 
SQse pad? <enal eM 20 . 152] Jautio add qO 914,02] Jas] 0 
So oe SGC Cauasy® Lasaedo 
«Mdap-gd TX 
«fae03 JOpOOS SE camrolaly SS 04S) 001 CFO famawSO OO pan” 
>= “Ses lig hemo james Gy Jom 20 





oJ 
besoagal? fojapdia [3o]m 80 Jaapor Jodo Lo 
. | ocadSon. [Saw NEST 
O9]3] DafeScuSus : besa dd p23) So? ain jedan pc [Zn5}2 [Loven 
ON. 2 OM0 ra Ww Jorses Oz-¢l0 :|Zoasaan, |2pa52 jaNse 
e802 saad, Loris fsoed LascaS easlo = fawSo |[Zp8o.A > 25 


* 1Zeopas si= 





213 SEVERUS OF ANTIOCH. 

. LaScos Lads Zn 0 Jomo fasosfia]> locams2} om 1» 
Janaip> cay Jusrliado “reads; cramer [radoedo Jon], ud omo]” 
Jon} JpeSonZ> was aMo]” . [2a ceedoeo jallsy een SD + |p] 

© eam Ss) ores 
5 ,0aDz00Nm Loads IZ ma? ? nd. 
> onS «Jom 125) eso SSA) ons . dal] Ja>dss luom f25},5” 
. bit Dido Pon , Jaspullte ASYisey on, Lspallso fond . 12>} 
CASgso wipSas, on . Jocme (higtos of@ .Lecan fl ond 


“we , aD 
10 fam] Zod; [2p] So adap po de 
Dalpedoy [ory> Jos SSS Jay atop> Chonda] p>” 
| oleaSoe 


- pmo) gain Za; IZ] 0 mds) re mds) 
JnAS doog> ocams] ml. do . co; yopodo? 0d—s” 
15 Smear TDwsowl etandor Qin : bead» 1250 1.20.5 [Pear 
at] ScNcaso : Jon amok] 15] +3 [sass 3402 Oct = famemSO 
- NZpyle raso go case day p> 4? 
qb 0225 L]0 fron Cfo. nae fanamSO Samed LAS jay LS 
> case} cameaZia, Jroe} spins 0079 womartito iu, [Zon 
20 : LamadSO SQde a as on he on wamodal Ian pas? . eataDZi\so 
Sas) of .woma Lol too : add umolul, on mda [> on 
Hp rade] Jom cana fole doy ap cin “ts i gpay OAD G-Duw Yordo 
o} aon? Nps] JAN So fd5pto By yalo . -SuZ] [5] So pwd 
Yo Jans MLO para'}e>229 ado .;Oal7 9] folad updo .Ls0m 
25 Neajaadulaso P aS ML] [Zaadsw Joan p>? Oc .|aasozo)\s0 
pease p> LOH paw yopo ‘Nano .Larp> Jon chdsgiso Luljagao 
|Zoassolaso SS 
OLadzg Lod? [Lind SO day 4 Dds 
+ banasSO Somes? yal (OD) padlaso Locam.o}l; pany valiso} 2 


SEVERUS OF ANTIOCH, 214 


Same yal Ul} soda] cam fatal ys] od» seed Ola) eapasliio 
wat SO :mLasc> Ola] eatdcamdo 4a . lado choagisoy om + bammado 
".(Q0,e2 coLadols 
V2inl» cuts 42 cdo Mods? mds 
eats] + Scacso Pay aren sms fy Coonalbaly adda] y Jaca] cap]” 
poco] FaSod.fa] [Zope mmd correla) ear (aac p> tues |Zo;.mm>» 
i 2So. apo go Mean yas eadozly fal Hy sbo car bcd. 
(day 2 [Oda [asdso S0'Saoer aoo5s . bySoS |5] aS be] Ko 
“L480 Vpaaso waa] mos yosg el? oct s]Zaho Sd» io 
laayascm Zod, Zin SO nada) > Ty 10 
sagas (aa fase; oc sJa Ss fueeso Some fy} unnads” 
ON ya} . Larspopso f} ]Zassaum> oly] etsy ray O2DS2: 0] 
etd GASCO 2 4m0520 GAO : bamesSO SAMs (5509 Naad_> cola} amos 
dO arto Da] 15 50> C502 . 40D ]papao . Lammade? MO, |Dau> ol] 
a2]. Jad, [ruc0 Prams lr? oe) I> .pMa> p0y? Joa 15 
Gos maso flso22, Ngso . reas wo psasz};, .JASol>  |ija> 
S202] Lopglg maroico wafliuo wars ro Dalgape .|Z0af> 
Duals hseg cree So oie ol] W322 oases . o> wou 
peaMIOISOAMSOO aTIadagOs [D800 p> SOSSN 12] Sonar, Syso 
eo Mea .de? [2,2 lixg@ rae .$ScSB8> «Jo faydorusa «| 20 
Y20] Dalgape 2] wom Dalpapao . pods, Ggso . DS {80 ca 
“as can 
Zod» IZiql So Ipomo asasen, [ocam.s] wesj;cade; 
JaXvy ads aZailo 040 wes > faedcuaso |Z0%p> a>” 25 
S, $2332 odo Laas pools] bawaico 
Ain TINO 4> TLISC Md} 1? oa? 


acd weed ONO : feet SO SO geno? eariaa|o laS <2 On” 


215 SEVERUS OF ANTIOCH. 
Adare + }ipa50 JZatSosmd panera + fasado Sams Ja UsodsS; 
Jmaos Lope 30 ]202;.m-s00 IZoja.5 Hi M350 +]Zosue 
*,]Zae5,50 |Zoramsouso50 
Vand | So .{sco3 Jaa S& 319 [ASZs foams] uuso.So> 
5 faladoo Zody VAl5L2 
SASO ya} fasaado Some GYso asilsos 169] ron ece]” 
OaSi MASON ]NadaSz CS 297 flo -]RuSS20- fide Jas Sido gal Jad 
JRusasy smb Sido |Nadad] WasSsldo» oma pet0ianm S{so 
Wp . raglan +fdasary Sfsoy ys] GudSoe yo amos cujahwo 
10 Sade pam fSca90 - 152] fasilo .a180 S00 :-anjo2] fos] So cud, 
+ eae, and AES 


Jpeolm faapoy cr 03Nas] |pdolsor [adopo [>No eto 
Jasaadutly Josldlo 
uaodo}2Z WSo wodum> [53 Ss :[Saa0 GAZ; Ppse]ho Vso 
15 7 OD Qagldace| }oap0 Jooms [Dum> ear Xo] 2} TING : 
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217 SEVERUS OF ANTIOCH. 
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qapeita lon” aro So “ laS oy jra.}” + Oded [al |oonma» 
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Dal pad Pot |om |,as Jad; TE p> plans a 
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VARIOUS AUTHORS. 218 


a 

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talon els JaSP casmds Joo ntol.ato |rxn sco lmeXeass 

Hruatiso Jol |Zandso :Josfiso Asp riagla! Jason Lao 

edae .fSodoe Ys fades [Zraumd soon Jomlso baa] p> lass p> «LOM 

pal p05 Loin do .Lom pedo Js payy act Loom flow cay 6 
. [Zao i Joon :Dstsoy Sg\so Joo S04 Z0S0 | paw 


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mt WP SYSBD Jom GoM] Jaca Pa}. copSas Ia Joa 10 
:}paas fo Jems .famoso fapm> fam] uciols| tae” + wadld cal jaan 
oyo0S aS} co yoazdo S00. pe [aa [Za8a> . JnS} La] Las 
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“oe Lee U 


219 VARIOUS AUTHORS. 


.lam}a, 12,8 2Zos Sls; IZinl ,00;20]2 oman | WOre-) 
Yo faspasdiso beato fdfisos [dwoameo fassoso psa oar] 1” 
cons >| + a0 Dra lad» LanadSO TL pS (QrsQecrd Ui} : Lae pasiito 


| "Ba be 
[mS] Zod» Zn Td. —D0Z 


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Laces 5,00 aS co yanpso So papa Li [Zodo> Jn 
“¢gS0 fanaa SOme Loco Hf meant 





AZ| SO -|2nmo doadla], locam.a] moulin} boapor 
Jer3o8am Zod» 

10 2Qaas [208090 :]Zoten cOmalul? Lac> Lerir So aad ja] soso”. 
Jegso cl Hl : coal gad-027 cod 107] HI romd> flr .bartady 0 
wa 2 caD0)32 combsg\so oS, 20ua> fl] cons amt jis} 

, fanaSO SOide fhe ca? [0 SS .uaor Jams, 


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wamctiaar Jor] [redo sc» ws omo}” .Lascoms Zod> 2nd mS.) 
20 JA002 amoluls on Lyme aaad5 Ire ” Sc] ole “an, 
yaSSS2 Lado rosacea cap Sd seta ly wou] 





jeOntad? 87" + fang Laney ]peSo2 oad) fararo tay 50] 
“ sauSO faessas Lana 


——____—_ @——_-———_ 


VARIOUS AUTHORS, 220 
4 on 
)Zoasoscrs Laos wamdso duo o} bicmop.d2» loo to 
Danmar fae raw Lyal 

paw O01 JD] CSC? Japamre Oc [SC | ds . yonddoy |DO2) collec 
fardpD Odo MRD de dY 10 cae warZDZ] > + ]Losu ds 
aur ¢2 carn |ymo od) fro.) . pos ea? [10502 [come oo] 5 
eo .]pnmo banaagia], Jooamss| margin) baapo & apd] atofims 
eater [Ss Law Joa] frac So» weds ome]” . akcod Lod, end 


* 


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ne ty [Zocee So 
Qa 

WieNasjdiso qascsSs pS pd; [laja>s) Jos 

+ qaesc? 235? 


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masa fla’ Liamai u;le] 25ls0 y,00S bold 945] ban poody) 15 
OSS ./2:8 a> brso womafi Ss wpeno pmo wmaymy 2K 
pocsms| 23h= jon: on ong! -|y28o82 JANZ mses —? 
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sala; yopods SSce Los i0] tacsy ncaa 0» PT 





221 VARIOUS AUTHORS. 
ya] cocomZo yaaanZz Hl ¢lp clo mSasclo qo eartapo? On [LOY 
loos on , i dade] Joo watole] . Jedows Zoadsos cass | LAY 
wage Ja. A255 00M —amScuso» [SMSod |pano .parangials logaggla 
$20 borsad Lon flesdsl fac} sloo .Loon |2,5> (eSOas? On 
5 cary ealsliay |pand 425 1521) Zon l= wai] YOS 100509002 S]| 
yore) qt2dy eats ho? Oc Lead ni 2} faroagia [2] : asoaso 


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FSS FES Be eS [ame Iya [ns ous eaddoal 
Proc» jn, | Dd po [2-35 yas] oes To) [2d qadolin poo? 
295072 





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A235 020 dadidee| | pesosz MX COM S este [Zoaam.o}> 
15s eDOtards mZaadso» 4 dred [so ps elaede? caTiGaas oa? eael\S0O0 





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Uimszo} clase? MpaSO2 Jon umohsl> foaorgato 


MARTYRDOM OF IGNATIUS, 222 


mafia} wapetos NZOrn.o 


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JaSso marazg latcomds |Zoa1a3 ‘Smad t2 10M faa}D “eer ID 


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223 MARTYRDOM OF IGNATIUS. 


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ENGLISH TRANSLATION 
FROM THE SYRIAC, 


OF THE 


EPISTLES TO POLYCARP, THE EPHESIANS, 
AND THE ROMANS, 


ALSO OF THE PRECEDING EXTRACTS AND MARTYRDOM. 


THE EPISTLE OF ST. IGNATIUS 
THE BISHOP TO POLYCARP. 


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. 


For as much as thy mind, which is confirmed in God as upon a rock 
immoveable, is acceptable to me, I praise God the more abundantly 
for having been accounted worthy of thy countenance, which I long 
forin God. I beseech thee therefore, by the grace with which thou art 
clothed, to add to thy course, and pray for all men that they may be 
saved, and require things becoming with all diligence of flesh and of 
spirit. Be careful for unanimity, than which nothing is more excel- 
lent. Bear all men as our Lord beareth thee. Be patient with all men 
in love, as [indeed] thou art. (P.4) Be constant in prayer. Ask more 
understanding than what thou [already] hast. Be watchful, for thou 
possessest a spirit that sleepeth not. Speak with all men according to 
the will of God. Bear the infirmities of all men like a perfect com- 
batant; for where the labour is much, much also is the gain. If thou 
love the good disciples only, thou hast no grace: rather subdue those 
who are evil by gentleness. All wounds are not healed by one medi- 
cine. Allay cutting by tenderness. Be wise as the serpent in every 
thing, and innocent as the dove as to those things which are requi- 
site. On this account art thou [both] of flesh and of spirit, that thou 
mayest allure those things which are seen before thy face, and ask 
respecting those things which are hidden from thee, that they may be 
revealed to thee, (6) that thou mayest be lacking in nothing, and may- 
est abound in all gifts. The time requireth, as a pilot a ship, and as he 
who standeth in the tempest the haven, that thou shouldest be worthy 
of God. Be vigilant as a combatant of God. That which is pro- 
mised to us is life eternal incorruptible, of which things thou also art 
persuaded. In every thing I will be instead of thy soul, and my 
bonds which thou hast loved. 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 


EPISTLE TO THE EPHESIANS, 228 


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 suflicient 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 
Coates 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. [| will 
be instead of the souls of those who are subject to the Bishop, and the 
Presbyters, and the Deacons; with them may I have a portion near 
God. Labour together with one another; make the struggle toge- 
ther, run together, suffer together, sleep together, rise together. As 
stewards of God, and his domestics and ministers, please him and serve 
him, that ye may receive the wages from him. Let none of you rebel. 
Let your baptism be to you as armour, and faith as a helmet, and love 
as a spear, and patience as a panoply. Let your treasures be your 
good works, that ye may receive the gift of God, as it is just. Let 
your spirit be enduring towards each other in meekness, as God to- 
wards you. [ rejoice in you at all times. (14) The Christian has not 
power over himself, but is ready to be subject to God. I salute him 
an is accounted worthy to go to Antioch in my stead, as I charged 
thee. 


HIS SECOND EPISTLE TO THE EPHESIANS. 





-(P.16.) Icnarrus, who is Theophorus, to the Church which is blessed 
in the greatness of God the Father, and perfected; to her who 
was separated from eternity to be at all times for glory that 
abideth and changeth not, and is perfected and chosen in the 
purpose of truth, by the will of the Father of Jesus Christ our 
God; to her who is worthy of happiness; to her who is at 
Ephesus in Jesus Christ in joy unblameable; much peace. 


For as much as your well-beloved name is acceptable to me in God, 
which ye have acquired by nature by a right and just will, and also 
by faith and love of Jesus Christ our Saviour, and ye are imitators 
of God, and fervent in the blood of God, (18) and have speedily accom- 
plished a work congenial to you; for when ye heard that I was bound 


229 EPISTLE TO THE EPHESIANS. 


from actions for the sake of the common name and hope—and I hope 
through your prayers to be devoured of beasts at Rome, that by means 
of this of which [ am accounted worthy I may be empowered with 
strength to be a disciple of God—ye were diligent to come and see 
me. For as much, therefore, as we have received your abundance in 
the name of God by Onesimus, who is your Bishop in love unuttera- 
ble, whom I pray that ye love in Jesus Christ our Lord, and that all of 
you be like him; for blessed is He who hath given you such a Bishop, 
as ye deserve; (20) but for as much as love suffereth me not to be 
silent respecting you, on this account I have been forward to entreat 
you to be diligent in the will of God; (24) for so long as no one lust 
is implanted in you which is able to torment you, lo, ye live in God. 
[ 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 
ve not astounded by them. (30) Let us then be imitators of our Lord 
in meekness, and [emulous] as to who shall be injured, and oppressed 
and defrauded more [than the rest]. (32) The work is not of promise, 
unless a man be found in the power of faith even to the end. It is 
better that a man be silent when he is something than that he should 
be speaking when he is not; that by those things which he speaks he 
should act, and by those things of which he is silent he should be 
known. (34) My spirit boweth down to the Cross, which is an 
offence to those who do not believe, but to you salvation and life 
eternal. (36) There was concealed from the ruler of this world the 
virginity of Mary, and the birth of our Lord, and the three mysteries 
of the shout, which were done in the quietness of God from the star. 
And here at the manifestation of the Son magic began to be de- 
stroyed, and all bonds were loosed, and the ancient kingdom and the 
error of evil was destroyed. From hence all things were moved 
together, and the destruction of death was devised, and there was 
the commencement of that which is perfected in God. 


—_— 


BPISTLE TO THE ROMANS, 2530 


THE THIRD EPISTLIE OF THE SAME 
SAINT IGNATIUS. 


(P. 40.) Ignatius, who is Theophorus, to the Church which has 
been pitied in the greatness of the Father Most High; to her 
who presideth in the place of the country of the Romans, who 
is worthy of God, and worthy of life and happiness and praise 
and remembrance, and is worthy of prosperity, and presideth in 
love, and is perfected in the law of Christ blameless, much peace. 


Lone since have [ prayed to God that [ might be accounted worthy 
to behold your faces, which are worthy of God: now therefore being 
bound in Jesus Christ, | hope to meet you and salute you (42), if 
there be the will that [ should be accounted worthy to the end. For 
the beginning is well disposed, if I be accounted worthy to attain to 
the end, that [ may receive my portion without hindrance through 
suffering. For I am afraid of your love, lest it should injure me. 
For you, indeed, it is easy for you to do what you wish; but for me, 
it is difficult for me to be accounted worthy of God, if indeed you 
spare me not. For there is no other time like this, that I should be 
accounted worthy of God; neither will ye, if ye be silent, be found 
in a better work than this. If ye leave me I shall be the word of 
God; but if ye love my flesh, again am [ 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 [ 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 [ 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 [am found to be [one], | am also able to be called 
[so]. Then [indeed] shall I be faithful, when Iam 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. Iam the wheat of God, and by the teeth 
of the beasts [I am ground, that I may be found the pure bread of 
God. With provoking provoke ye the beasts, that they may be a 
grave for me, and may leave nothing of my body, that even after I 
am fallen asleep I may not be a burden upon any one. Then shall I 
be in truth a disciple of Jesus Christ, when the world seeth not even 
my body. Intreat our Lord for me, that through these instruments 
I may be found a sacrifice to God. 


9381 EPISTLE TO THE ROMANS. 


(48.) I do not charge you like Peter and Paul, who are Apostles, 
but [am one condemned: they indeed are free, but [I am a slave 
even until now. But if I suffer, [ 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 I 
am cast among beasts, by sea and by land, by night and by day, being 
bound between ten leopards, which are the band of soldiers, who, 
even while I do good to them, do evil the more to me. But I am the 
rather instructed by their injury, but not on this account am [ 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, I will go with violence against them. Know 
me from myself. What is expedient for me? Let nothing envy me 
of those that are seen and that are not seen, that I should be ac- 
counted worthy of Jesus Christ. Fire and the cross, and the beasts 
that are prepared, amputation of the limbs, and scattering of the 
bones, and crushing of the whole body, hard torments of the devil, 
let these come upon me, and only may I be accounted worthy of 
Jesus Christ. The pains of the birth stand over me (52), and my 
love is crucified, and there is no fire in me for another love. 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 [ 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 
angels, and the station of the powers that are seen and that are not 
seen, on this account am [ a disciple: for lam 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. 


reer pi Sy 


EXTRACTS FROM THE IGNATIAN EPISTLES., 232 


I, 


(P.197.) Sentences selected from the Epistles of the holy Iqnatius the 
disciple of the Apostles, the God-clad and Martyr, the second 
Bishop of Antioch: which have the force of Ecclesiastical Canons. 


l. 
From the Epistle to the Ephesians. 


Ler us take heed therefore that we be not opposed to thes Bishop ; 
so that we may be subject to God. Because the more any one seeth 
the Bishop silent, let him be the more afraid of him. For every one 
whom the master of the house sendeth to his own administrations, it 
is right for us so to receive as him who sent him. It is evident, there- 
fore, that it is right for us to look to the Bishop as to our Lord. 
C/V. Vi. 

And a little futher. Be ye therefore careful to assemble together 
continually for the giving of thanks, and for the praise of God. For 
when ye are continually together, the power of Satan is destroyed, 
and his dominion is dissolved, by means of the unanimity of your 
faith. For there is nothing better than peace, by which all the wars 
of heavenly and earthly beings are frustrated.  c. xiii. 

And a litile further. Better is it that a man be silent when he is 
something, than that he be speaking when he is not. For it is good 
that a man teach, if it be that he do what he says. ¢. xv. 


2. 
Of the Same, from the Epistle to the Magnesians. 


Those in whom there is no faith are of the ruler of this world; and 
those who are faithful in love are the image of God the Father, 
through Jesus Christ. And if we be not willing to die for his sake 
in his passion, his life is not in us. For as much, therefore,as [ 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.  ¢. v. vi. 


3. 
(P. 198.) Of the Same, from the Epistle to the Titilians (Trallians). ° 


For when ye are subject to the Bishop as to Jesus Christ, ye seem to 
me not to be living in the flesh, but in Jesus Christ, who died for us; 
so that, believing in his death, ye may escape from dying. It is 
right, therefore, that ye should do nothing without the Bishop, as [in- 
deed] ye do. And be ye subject also to the Presbyters as to the Apos- 
tles of Jesus Christ, our hope: so that we may be found living in 
the Same. It is becoming, therefore, to the Deacons also, who are 
sons of the mystery of Jesus Christ, to please all men in every manner ; 

2H 


233 EXTRACTS FROM THE IGNATIAN EPISTLES. 


for they are not ministers of meat and drink, but of the Church 
of God. It is right for them to guard themselves against accusation 
as against fire. And in like manner, let every one be reverential 
towards the Deacons as towards Jesus Christ; and towards the 
Bishop, who is in the place of the Father; and towards the Presby- 
ters as towards the sons of the council of God and members of the 
Apostles. Apart from these the Church is not named.  ¢. ii. iii. 

And a little after. For even I, not because [ 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. 
Cc. V. Vi. 


A, 
Of the Same, from the Epistle to Polycarp, Bishop of the city 


Smyrna. 


Let not those then who seem to be something, and teach strange 
doctrines, astound thee, but stand in the truth, like a valiant man 
who is smitten; for it is [the part] of a great combatant to be 
smitten and conquer. But more especially on God’s account it be- 
hoveth us to endure every thing, so that He also may endure us. ¢. iil. 

And again. Look to the Bishop, that God also may look upon you. 
(199.) I 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. ¢. vi. 


Oo. 
Of the Same, from the Epistle to the city Philadelphia. 


For they who are of God and of Jesus Christ, these are with the 
Bishop. And they who repent and come to the concord of the Church, 
these also are of God, that they may be living in Jesus Christ. Do 
not err, my brethren: whosoever cleaveth to him who rendeth the 
Church of God, shall not inherit the kingdom of God. Whosoever 
walketh in a strange mind, this man hath not consented to the passion 
of Christ. ‘Take heed, therefore, to use one thanksgiving. For the 
flesh of our Lord Jesus Christ is one; and one is the cup of the con- 
cord of his blood.  ¢. iii. iv. 

And again. 1 cried, therefore, with the voice, being among you, 
and I spake with a loud voice, with the voice of God—attend to 
the Bishop, and-the Presbyters, and the Deacons. And there are 
some who imagine respecting me, that I have said these things as 
though I know the divisions of some—but He in whom I am bound 
is witness to us, that I have not learned these things from men; 


EXTRACTS FROM THE IGNATIAN BPISTLES, 234 


but the Spirit cried and said these things: “Without the Bishop do 
nothing.” ¢. vii. 

Again. 1 tell you that Lam 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.  ¢. x. 


6. 
Of the Same, from the Epistle to the Church of Asia, 


There is no power without the Bishop, neither to baptize nor to 
make refreshments. But whatsoever he approves, this is pleasing to 
God, that every thing that ye do may be true and faithful. And 
now it is becoming that we should be vigilant while we have time to 
repent towards God. This is good, that we know God and the 
Bishop. He who honoureth the Bishop is honoured of God. But he 
who doeth any thing which is concealed from the Bishop serveth 
Satan, Epist. Smyrn. C, Vill. ix. 


ie 


(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.  ¢. vi. vil. 

, 8. 
Again, from the Epistle to the Titilians (Trallians), which has been 


mentioned above. 


Take ye then upon yourselves gentleness, and refresh yourselves 
in faith which is in the hope and the enjoyment of the blood of 
Jesus Christ. ¢. vili. 

Again, from the Same. Be like deaf men when any one speaketh to 
you apart from Jesus Christ; who is of the race of the house of David 
from Mary; who in truth was born, and ate and drank, and in truth 
was persecuted in the time of Pontius Pilate, and in truth was cruci- 
fied and died, while those who are in heaven, and those in earth, and 
those under the earth, beheld, and in truth he rose from the dead, 
whom his Father raised. So that the Father of Jesus Christ will in 
like manner raise us also who believe in him: without whom we have 
not the life of truth. But if as some without God, that is, without 


235 EXTRACTS FROM THE IGNATIAN EPISTLES. 


faith, say, that in supposition he was supposed to have suffered, as 
they themselves are in supposition, I then why am I bound, and why 
do I pray that I may be devoured by beasts? In vain then do I 
die. Why do I speak falsehood respecting our Lord? Flee, therefore, 
from evil off-shoots, which engender the fruits of death; that is, 
those which he whosoever eateth immediately dies. For these are 
not the plants of the Father; for if they had been the plants of the 
Father, they would have been seen to be the branches of the Cross; 
and their fruit would have continued incorruptible in the passion of 
the Cross of your Lord, whose members ye are. ¢. ix. x. Xi. 


Je 
Again, from that to Polycarp, which has been mentioned above. 

It is becoming to thee, oh Polycarp, deserving of the happiness 
which is of God, that thou shouldest gather together to thee the sons 
of the council to a council suitable for God, and shouldest choose one 
that is much beloved by you (201), and is indefatigable, who might be 
able to be, and be called an ambassador of God. Let this man be 
persuaded to go to Syria: and they shall praise your Jove, 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. ce. vil. 


Here end these passages of the holy Ignatius, the God-clad and Martyr. 


= 


Es 
From the Book of the holy Ignatius, the God-clad, Bishop of Antioch. 


I wrire to all the Churches, and declare to all men that I die will- 
ingly for God. I entreat you be not in love that is unseasonable. 
Leave me to be the beasts’, that through them I may be accounted 
_ worthy of God. I am the wheat of God, and by the teeth of the 
beasts 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 should be accounted worthy of Jesus Christ. Fire and 
the Cross and the beasts that are prepared for me, and division and 
scattering of the bones, and amputation of the limbs, and torment of 
the whole body, and evil crushings of the Devil; let these come upon 
me, and only may I[ be accounted worthy of Jesus Christ. The boun- 
daries of this world do not profit me, neither its kingdoms. It is bet- 
ter for me to die in Jesus Christ than to reign over all the boundaries 
of the earth. I seek him who suffered for me. I desire him who rose 
from the dead. And the pains of death stand. Know me from 
inyself, brethren. Do not hinder me from life; do not desire my 
death. Do not honor me in this [who am one] that does not wish to 
bein the world. Do not provoke me to envy by those things that are 





} 
; 
Mm 


BUSKBIUS, 286 


seen. Leave me to receive the pure light; when Lam 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, | also am bound in supposition: and why have I 
delivered up myself to death, and to mocking, and to the sword, and 
to the beasts? But he who is near to the sword is near to God; and 
if he be among the beasts he is with God, only in the name of our 
Lord Jesus Christ who died for us: and that [ may suffer with him 
I endure every thing. And God Jesus Christ strengtheneth me, 
whom some, not knowing him, deny; that is, he denyeth them.’ I 
persuade [thee] to add to thy course: be constant in fastings and in 
supplications to God, but not immoderately, so that thou mayest not 
prostrate thyself 


Il. 


From Eusebius’ Third Book of the History of the Church. 
Chapter the Twenty-second, that the second Bishop in Antioch was Ignatius. 


Bur also in Antioch, after Evodius, who was the first Bishop there, in 
those times the second Bishop, Ignatius, was known. And in like 
manner also Simeon, the second Bishop in the Church of Jerusalem 
after James the brother of our Saviour, in those times held the 
Ministry. 


Chapter the Thirty-sixth, respecting Ignatius, and respecting his 
Epistles. 


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. 2 Epist. Ephes. ¢c. xv. 3 Epist. Ephes. ec. xx. 
4 Epist. Magnes. c. x. 5 Epist. Smyrn. c. iy. v. ® Epist. Polycarp. c. i. 


937 EUSEBIUS. 


Epistle to the Church at Ephesus, and mentions that they had a 
Pastor, Onesimus; and another to the city Magnesia, which is on the 
side of the river Menandrus, in which also he mentions that there 
was 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 | 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 [ 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 bea disciple. Let nothing envy me of 
those that are seen and of those that are not seen, that I should be 
accounted worthy of Jesus Christ. Fire and the Cross and the col- 
lection of beasts, and scattering of the bones, and amputations of the 
limbs, and destruction of the whole body, and the torment of Satan— 
let all these come upon me, and only may [ be accounted worthy of 
Jesus Christ.” And these Epistles he wrote from that city of which 
we have spoken to those Churches which we have enumerated. 
When, then, they had passed Smyrna he wrote again from Troas to 
those who were in Philadelphia, and to the Church of Smyrna, but per- 
sonally to the Bishop there, Polycarp, whom he knew to be an imitator 
of the Apostles; and like a good and true Pastor, he commended to 
him his flock in Antioch, and persuaded him to take care of it with 
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 Iam not a bodyless spirit: and immediately they drew 
near to him and believed.” But Irenzus also knew his martyrdom, 
and mentions his Epistles, and says thus: “As one of those 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 


EUSEBIUS, 238 


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 L have a convenient time—either I, or he whom 
I send to be an ambassador also for you, The Epistles which were 
sent to us from Ignatius, and the others which we have by us, we 
have sent to you, as you gave charge, which are subjoined to this 
Epistle, from which ye may be much profited, for there is in them 
faith and patience, and all the edification which is requisite for the 
fear of our Lord. Respecting Ignatius, then, there are such things 
as these. But after him Heros receives the Bishopric of Antioch. 


From Chapter the Thirty-seventh, respecting the Evangelists who 
flourished up to that time. 


In as much, therefore, as it is not easy for us to enumerate by 
name all those who received the first succession of the Apostles, who 
were Pastors and Evangelists in all the Churches that are in all the 
world, we have made mention in writing by name of those only 
through whose writings we have even until now the tradition of the 
doctrine of the Apostles, as of Ignatius in the Epistles which we 
have enumerated. 


(P. 205.) Chapter the Thirty-eighth, respecting the Epistles of Clement, 
and respecting those books which are falsely said to be his. 


And of Clement, in the Epistle that he wrote, which all men 
acknowledge, which he wrote us from the Church of Rome to the 
Church of Corinth. Into this there are introduced by him many 
conceptions of thought from the Epistle to the Hebrews. And 
again, he has also written sentences in the form of writing, as it is ex- 
pressed in that; and he has shewn plainly that the writing of this Epis- 
tle to the Hebrews is not recent. And on this account it is justly 
reckoned among the rest of the Epistles of the Apostle. For the 
Apostle wrote to the Hebrews, and spake with them in the language 
of the fathers. There are some who say that Luke the Evangelist 
translated it; and there are some who say this Clement did. And it 
is likely that this is true; for this Epistle to the Hebrews and his 
Epistle have one form of expression, and the conceptions of thought 
which are in both of them are not far apart from one another. 
But it is proper to know, that a second Epistle also is said to be 
by Clement; but we are not plainly persuaded that it is his, like the 
former, because we do not know of the ancients having used it. 
Again, also, some persons have a short time ago produced another 
book of many words as his, in which is a dispute of Peter and Apion: 
but no one of the ancients has mentioned it at all. For neither is 
there in it the form of the pure and true doctrine of the Apostles. 
The writing, therefore, of Clement, which all men confess is well 
known: but we have spoken also of Ignatius and Polycarp. 


239 THE EPISTLE OF JOHN THE MONK. 


From the Eighth Chapter of the Fifth Book of the History of the 
Church. 

And he (Irenzeus) 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 [enatius, and uses testimonies from their writings, 


lV. 


Of my Lord John the Monk, from the Epistle which he sent to the 
Monks Eutropius and Eusebius, who had requested him to write to 
them respecting the mystery of the communion of the truth in 
the new life—for 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 
Jove towards each other; more especially towards the Lord of all. 
For all the Saints who loved God, when their love towards him was 
hidden in the power of their soul, proclaimed their love by the Voice, 
that is, by the death of the flesh which is the Voice; because they 
were not able in any other way to shew their love, but by even going 
out of Voice, in being divested of the flesh, that they might become 
Word and not Voice. For whilst they were in the world of the 
Voice they were men of the Voice; but after they are gone out of 
the world of the Voice they will be men of the Word and not of the 
Voice. 

Awake yourselves to what I say, and now more than ever be spiri- 
tual listeners to me, and if it be possible, by the senses of the spirit 
be moved at mysteries such as these. Not that we have risen 
above your knowledge, but that ye may be more confirmed in the 
knowledge of the hope. of your calling. For to whom should we 
speak these things, but to him who resembles you in wisdom? But 
that it might be not supposed that I speak from opinion, and not 
from grace, respecting the man of the Voice and the Word, we 
will shew you evidently, by bringing, as testimony to our words, the 
authority of one of the Saints. And if many teachers have adduced 
authorities for the subjects before them from the writings of the 
learned Josephus, how much more just is it that the testimony of 
the Saints should be received—I mean of the blessed Ignatius, the 
glorious Martyr, who was the second Bishop after the Apostles in 


TO BUSEBIUS AND BUTROPIUS. 240 


Antioch of Syria, who, when he went up to Rome in the testimony 
for Christ, wrote Epistles to certain cities; and in that to Rome, 
when he was persuading them not to hinder him from the testimony 
of Christ, said, “ If ye be silent from me, 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 [ had almost said, that whilst he 
was in the flesh in the world he had immersed himself from the world 
with his Lord: as he also himself said, “ Then am I faithful when I 
am not seen in the world; and, “It is good for me that [ should set 
from the world in God, that [ 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 [ say, [ 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, “ [am to myself the Word of God ;” 
but if not, “I am to myselfa Voice.” In that he says, [ 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 ina 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, 


nt 


24] THE EPISTLE OF JOHN THE MONK. 


on this account also they are without the Word; and because the con- 
formation of their nature is flesh only, on this account they utter only 
the Voice; for the Word is apart from all bodies, because the soul is 
separated from them all. Because, therefore, the soul dwelleth in 
man only, for this reason in man only is the Word found; but the 
Voice proceeds from the warmth of the blood, in which consists the 
moving principle of the life of the flesh. And because there is no 
other hidden nature implanted in those orders of beasts and fowls, 
so that from the cleverness of their knowledge they may produce some- 
thing intelligible by the Voice, on this account from these bodies 
the Voice only is heard, without any distinction of the utterance 
of words. For the Word is concealed in the hidden parts of the flesh, 
like the soul, and is enunciated by the Voice; and like as the soul is 
mingled with the body, the Word is mixed with the Voice. Nor 
again, by the mechanism of the organ are the distinctions of the 
voices uttered without the motion of the wind, because even this 
has the understanding of the distinction of the voices from the know- 
ledge of the power of the soul; by means of this organ which it has 
put on giving the distinctions of the voices by the art of the con- 
formation of the organ; because the invention of this art proceeds 
from the wisdom of its knowledge. The understanding, therefore, of 
the nature of the soul is distinct from the proofs from the Scriptures. 
By these things is the power of the essence of the soul known; 
I mean, by the versatility of its thoughts, and by the variety of 
opinions, and by the invention of arts, and by the speculation upon 
hidden things: for the hidden nature which is set within us moves 
within us in the contemplation of hidden things, whereas the nature 
of body is limited to things that are manifest. For as the ear is not 
able to hear silence, nor the eye to see the spirit, but the hearing 
heareth the voice, and the sight seeth conformation; so there is 
nothing in the nature of the body that is able to look into hidden 
things, because the inspection of hidden things is a contemplation 
belonging to the nature of the soul, whose vision the body does not 
limit; nor does the wonderful mechanism of the heavens stand in the 
way of its contemplation; nor is it impeded by the magnitude of their 
glorious vision. But the contemplation of the soul can be with 
power on high mountains and in secret places, whereas every thing 
that stands in the way of the body can impede its vision, so that it 
may not be carried beyond it. 

But Iam 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 








ca 


TO BUSBBIUS AND BUTROPIUS. 242 


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. 


a 


Z 


From the Third discourse of the holy Dionysius, Bishop of Athens, to 
Timotheus Bishop of Ephesus, upon the Divine Names. 


From the fourth chapter on Good, Light, Beautiful, Love, Extacy, 
Zeal; and that Evil is not an existence, nor of that which exists, 
nor is it in those things which exist. 


Anp since it pleases some men from amongst us who speak of holy 
things, that the name of Love is more divine than Charity, the 
divine Ignatius therefore has also written ‘“‘My Love is crucified.” 
Epist. Rom. ¢. vil. 


243 TIMOTHEUS OF ALEXANDRIA. 


VI. 
From the book composed by my Lord Timotheus, Bishop of Alexandria, 
against the Council of Chalcedon. 





Of the blessed Ignatius, Bishop and Martyr, from the Epistle to the 


Smyrneans. 


» * * * * * * * * * * * * * * * * * * * * * * * = 


Until they repent to that passion which is our resurrection. Let no 
man err. Even heavenly things and the glory of angels and princi- 
palities, visible and invisible, unless they believe in the blood of 
Christ that it is of God, there is judgment even for them. He who 
can receive it let him receive it. Let not place puff up any one, 
for all this is faith and charity, than which nothing is more ex- 
cellent. .c. V. Vi. 


Of the Same, from the Epistle to the Romans. 

There is nothing which is seen that is becoming. For our God 
Jesus Christ, being in the Father, is the more seen. The work 
is not of persuasion, but the Christian is of greatness when he is 
hated by the world. I write to all the Churches (211), and charge all 
men that by my own will I die for God, if it be that ye hinder [me] 
er. Me. Til: Tv. 

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 I shall be a man. Permit 
ye me to be an imitator of the suffering of my God. If any one 
possess himself in himself, let him understand what I desire, and 
suffer with me, knowing those things which encompass me. ©. Vi. 


Many proofs of the holy Fathers, which shew that the Virgin is the 
mother of God, and that Jesus Christ is true God, and that he is one 
and the same Son who of God the Father was divinely confessed, and 
of the Holy Virgin by taking of the flesh was written among the gene- 
rations, and that by the birth of the Word in the flesh he submitted 
to suffering and death, and that Christ himself is the Word of God. 





Of the blessed Ignatius, Bishop and Martyr, from the Epistle to the 
Ephesians. | 
Where is the wise? Where is the disputer? Where is the boast- 
ing of those who are called knowing? For our God Jesus Christ 
was conceived of Mary in the economy of God,-of the seed of 
David, and of the Holy Ghost: who was born and baptized, that he 








TIMOTHEUS OF ALBXANDRIA. Y44 


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. ¢, xviil. xix. 


Of the Same, from the Epistle to the Magqnesians. 
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. ¢. vill. 


(P. 212.) Of the Same. 
Permit ye me to be an imitator of the suffering of my God. List. 
Rom. ¢. vi. 


Of Polycarp, Bishop of Smyrna and Martyr, from the Epistle to the 
Philippians. | 
But God and the Father of our Lord Jesus Christ, and the chief 
Priest of eternity himself, God Jesus Christ, build you up in faith and 
truth, and in all meekness. 


Of Clement, Bishop of Rome, from the first Epistle on Virginity. 

Understandest thou then what honour chastity requires? Knowest 
thou then with what glory virginity has been glorified ? The womb 
of the Virgin bare our Lord Jesus Christ, God the Word; and when 
our Lord was made man by the Virgin, with this conduct did he con- 
duct himself in the world. By this thou mayest know the glory of 
virginity. 

Of the Same, from the beginning of the third Epistle. 


My brethren, thus it behoveth us to think concerning Jesus Christ, 
as concerning God, as concerning the Judge of the living and the 
dead. And 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. 


245 SEVERUS OF ANTIOCH. 


val 


From the book of my Lord the holy Severus, Patriarch of Antioch, 
against the wicked Grammaticus. 





Testimonies of the holy Fathers who from Apostolic times delivered 
soundly the mystery of the right word of faith, and beheld 
Emmanuel one and the same in miracles and in suffering, and 
rejected the wicked distinction of a duality of natures after the 
union. 


(P. 213.) Of Ignatius, Bishop of Antioch and Martyr, from the 
Epistle to the Romans. 
Permit ye me to be an imitator of the suffering of my God. But 
it is found in other copies, which are rather older than these, thus :-— 
Permit ye me to be a disciple of the suffering of my God. . vi. 


Of the Same, from the Epistle to Polycarp. 


Be observant of the times. Expect Him who is above the times, 
Him who is without times, Him invisible, Him who for our sakes 
was visible, Him impalpable, Him without suffering, Him who for 
our sakes was subject to suffering, Him who for our sakes endured in 
every manner. ¢. lil. 


Of the Same, from the Epistle to the Ephesians. 


When ye were inflamed by the blood of God, ye perfectly accom- 
plished a deed worthy of the race. ¢.i, 


Of the Same, from the Epistle to those who were in Magnesia. 
Take care to do every thing, the Bishop sitting in the place of 
God, and the Presbyters in the place of the session of the Apostles, 
who are entrusted with the ministry of Jesus Christ; who before the 
worlds was with the Father, and in the end was manifested. cc. vi. 


Of the Same, from the same Epistle. 

For the divine prophets lived in Jesus Christ: on this account, 
they were also persecuted, who by his grace were inspired with the 
Spirit, so that they who were not persuaded might be persuaded, that 
there is one God who revealed himself through Jesus Christ his Son, 
who is his Word, who proceeded from silence, who in every thing 
pleased him who sent him. ¢. viii. 

“That he proceeded from silence” is, that he was ineffably be- 
gotten of the Father, and like the word incomprehensible what it 
might be, or the mind. Therefore it is just that he should be ho- 
noured in silence, and not that his divine and unprecedented birth 
should be enquired into: who, having this exaltation, for our sakes 
became man, not convertibly, but truly, and in every thing pleased 
the Father when he fulfilled the obedience for us. 


. Of the Same, from the Epistle to the Trallians. 
For when ye are subject to the Bishop as to Jesus Christ (214), ye 


SEVERUS OF ANTIOCH, 246 


seem to me not to be living as men, but as Jesus Christ: who for our 
sakes died, that believing in his death ye may flee from this that 
ye are to die. ¢ il, 


Of the Same, from the same Epistle. 


If then, like men who are without God, that is, do not believe, they 
say that in supposition he suffered, when they themselves are in sup- 
position, I, why am I bound? Why then do [ also pray that [ may 
contend with beasts? In vain then do I die. I belie therefore the 
Lord. Flee therefore from evil branches which engender fruits that 
bear death, which if a man taste he dies immediately. ¢. x. xi. 


Of the Same, from the Epistle to the Smyrneans. 


I praise Jesus Christ God, who has thus made you wise. For I 
knew that ye were perfect in faith immoveable, as if ye were nailed 
to the Cross of our Lord Jesus Christ, in flesh and in spirit, and ye 
are confirmed in love in the blood of Christ; and it is confirmed to 
you that our Lord in truth is of the race of David in the flesh, but 
the Son of God by the will and the power of God, who was born in 
truth of the Virgin, who was baptized of John, in order that all 
righteousness might be fulfilled by him. Truly before Pontius Pilate 
and Herod the Tetrarch he was nailed for us in the flesh, whose fruit 
we are, from his suffering divinely blest, in order that he may raise a 
sign to eternity by his resurrection for his saints, and his believers, 
whether among the Jews or among the Gentiles, in one body of his 
church. For all these things he suffered for our sakes, in order that we 
may be saved; and truly he suffered, truly also he raised himself. e¢. i. ii. 


Of Polycarp, Bishop of Smyrna and Martyr, from the Epistle to the 
Philippians. 

In the same manner the Deacons blameless before his righteous- 
ness, are Deacons of God and Christ, and not of men. 


Of the Same, from the same Epistle. 


But God himself and the Father of our Lord Jesus Christ, and the 
eternal Chief Priest himself (215), God Jesus Christ, build you up in 
faith and in truth, and in all gentleness, and in all absence of wrath, 
and patience, and endurance of Spirit, and in perseverance, and in 
chastity. 


Of Clement, the third Bishop of Rome after the Apostles, from the 
: second 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 smali 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. 


247 SEVERUS OF ANTIOCH. 


VIL. 


From the First Book of the Epithronian Sermons of the holy Severus, 
Patriarch of Antioch. 


From the thirty-seventh sermon, on Basil the Great and on Gregory 
Theologus. But it was delivered in the church of the Martyr the holy 


Ignatius. 


Thus in their will they seemed martyrs, for they were not held by 
their seats, neither were they bound by the pleasures of this world. 
Since, then, they emulated the God-clad Ignatius, they said, “It is 
good to set from the world and to rise in Christ.” ¢.ii. For this 
reason we have assembled you in this his house, the house of prayer, 
for the commemoration of these Saints; and we have proceeded in 
the discourse to their praises, honoring the teacher through his 
disciples. 


From the Second Book of the Epithronian Sermons of the holy 
r Severus, Patriarch of Antioch. 


From the sixty-fifth sermon, on the holy Basil and Gregory; but 
a few additional words are spoken towards the end of 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 Nérono, that is, inflamed, as we 
also say, was derived from hence; for the Romans call the fire 
which is lighted up and in flames, Jgnis.* Who then is he that has in 
himself the flame, that is to say, the lamp of divine love, and is inflamed 
by the desire to suffer for Christ? The same who also, in writing 
to the Romans, says: “Fire and beasts and ten thousand sorts of 
torments, let them come upon me, only may I be accounted wor- 
thy of Jesus Christ.” c.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.” c.vii. Not 
only, then, in the similarity of the name, which commencing with God, 
was appropriated to Basil and Gregory, did they resemble Ignatius, 
but also in the strenuous stand for the truth, in boldness of speech, in 








* It is right to know also here that the Romans do not call fire simply Zgnis ; 
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 heights, and blaze and shew the approach of the enemies, according 
to a compact and sign prearranged, which the Greeks call rupoos: for this 
reason the Teacher says, “ because he foreknew things future.” 











SEVERUS OF ANTIOCH. YAS 


contests, in suffering, in the harmony of preaching. For they knew 
God, and taught the word of God which without conversion was 
made flesh, and was crucified for us and suffered in the flesh; while 
they little heeded the Simonian and Nestorian advocacy, which is 
blinded and offended unholily at the suffering of the Godhead; for 
they are persuaded that the suffering did not touch that unpassable 
one, although by way of the economy as one made flesh and made 
man he would be in suflering 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 suflering of my God.” 
Epist. Rom. ¢. vi. 


(217.) From the eighty-fourth sermon, on Basil the Great, and on 
Gregory Theologus. But it was delivered according to custom in 
the interior of the house of prayer of the God-clad Martyr Ignatius. 


And they fixed their view towards heaven like the God-clad Igna- 
tius, and looked for the excellent things which are above, and were 
steadfast, and conversed with bodyless spirits, and, were out of the 
flesh even when in the flesh. ‘Take for me, as a proof of these things, 
the words of him who as in reality had put on God. “For I say, 
not because [ am bound and am able to understand the heavenly 
things, and the places of angels, and the stations of principalities, 
visible and invisible, from this am I already a disciple; for many 
things are lacking to us, so that we may not be lacking of God.” 
Epist. Trall. ¢. v. 

Let us, therefore, since Christ is our head and master, and not 
man, as he says in the Gospels, be prepared for the kingdom of Hea- 
ven: like the saying of the Martyr Ignatius, “So that we may not be 
altogether lacking of God. To him to whom it is becoming, be 
praise for ever and ever. Amen. 


Here endeth the eighty-fourth sermon. 





IX. 
From the Book of the Proofs of the Fathers against the wicked 


Grammaticus. 





Testimonies of the holy Fathers, who from the tine of the Apostles soundly 
taught the right word of faith, and beheld Emanuel one and the same 
in miracles and in sufferings, and rejected the distinction of a duality 
of natures after the union. Of Ignatius Bishop of Antioch and Mar- 
tyr, from the Epistle to the Romans. 

Permit ye me to be an imitator of the suffering of my God. c¢. vi. 

Of the Same, after some other [words], from the Epistle to the Ephesians. 


When ye were inflamed in the blood of God, ye accomplished per- 
fectly a deed worthy of the race. c.i. 


249 VARIOUS AUTHORS. 


X. 


(218.) Also Ignatius, in whom Christ dwelt and spake even as in Paul, 
and from this he was named the God-clad ; for he wrote to the Ephe- 
sians after this manner. Ignatius : 


Ignorance was dissipated, the antient kingdom was destroyed, when 
God was manifested [as] man, for the renewal of life without end: 
and that which was perfect by God took a beginning. From hence 
every thing was moved as one because the destruction of death was 
prepared,  c. xix. 


But also Ignatius the God-clad and Martyr, in writing to the Ephesians, 
taught that Christ, in that he was passible, that is, in the flesh, after 
the trial of sufferings and death was at the last impassible : when still 
in that he was always God, he was also always tnpassible. But he 
speaks thus. Ignatius : 


There is one physician, carnal and spiritual, made and not made, 
God amongst men, true life in death, both from Mary and from God, 
first passible, and then impassible, Jesus Christ our Lord.  ¢. vii. 





XI. 


Of the holy Ignatius, the God-clad Martyr and Archbishop of Antioch, 
from the Epistle to the Ephesians. Who taught that Christ was first 
passible in the flesh, and then impassible. 


There is one physician, carnal and spiritual, made and not made, 
God amongst men, true life in death, from Mary and from God, first 
passible, and then impassible, Jesus Christ our Lord.  «. vii. 





XI. 
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.  ¢. ili. 


(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. pist. 
Smyrn. ¢. Vi. 


Again of the same, from the Epistle to the Ephesians. 
For there is one physician, carnal and spiritual, made and not made, 


VARIOUS AUTHORS. 250 


God in man, true life in death, from Mary and from God, first passi- 
ble and then impassible, Jesus Christ our Lord. — ¢. vii, 


eens - ~*~ 


Of the holy Ignatius, Bishop of Antioch and Martyr, from lis 
Mpistle to the Smyrneans. 

I warn you of evil men, who are beasts and possess only the form 
of men, that not only is it not right that you should receive them, 
but if it be possible ye should not even meet them, but only pray 
for them, that they may repent, which is difficult, but Jesus Christ 
has the power over this.  ¢. iv. 


— -— ~- - 


XII. 


And again the blessed Ignatius, Patriarch of Antioch, who was the second 
after Peter the Apostle, and he also spake thus in the Epistle to the 
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. e. 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. e, 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. 


—--—-——__-<—--_ - 


XIV. 


(220.) From the book called Plerophoria, or an Apology for 
the Orthodox and Apostolic Faith. 


Chapter the third, which establishes that God the Word, the only be- 
gotten of the Father, one of the Trinity, having been made man suf- 
fered and was crucified for us in the flesh ; and not man a mere man 
wrought our salvation, as again the same Nestorians also affirm this. 
The holy Ignatius, Bishop of Antioch and Martyr, from the Epistle 
to the Romans. 


Permit ye me to be an imitator of the suffering of my God. ce. vi. 


+ ge 


251 VARIOUS AUTHORS. 


XV. 


From the Epistle of my Lord the holy Philovenus, Bishop of 
Mabug, against the passion of the soul. 


And Polycarp the disciple of John was burnt with fire, and Igna- 
tius was devoured of beasts. 


————E —-—@>------ 


XVI. 


From the book called the Bee, which was composed hy my Lord 
Solomon, Metropolitan of Perat Maisan. 


John the son of Zebedee, he also was from Bethsaida of the tribe of 
Zabulon. He preached at first in Asia, and afterwards he was sent 
into banishment to the island of Patmos by Tiberius Cesar, and then 
he went up to Ephesus and built a church there. And there went up 
with him three disciples—Ignatius, who was afterwards Bishop of 
Antioch, and was thrown to beasts at Rome, and Polycarp, who was 
Bishop in Syria (Smyrna) and received the crown of martyrdom by 
fire, and that John on whom he conferred the priesthood and the 
seat of the bishopric after him. He then, having lived a long time, 
died and was buried in Ephesus. For he gave charge that no man 
should know his sepulchre: and there are two sepulchres of the same 
in Ephesus: one concealed of the Evangelist himself, and the other of 
his disciple John, who wrote the Apocalypse, for he says that from the 
mouth of John the Evangelist he heard every thing that he wrote. 


(221.) That child, whom our Lord called and set up and said—that 
unless ye be converted, become like a child, ye shall not enter into 
the kingdom of heaven—was Ignatius who was Patriarch of Antioch. 
And he saw the angels ministering in two bands, and instituted that 
they should minister in the church in the same manner. And after 
a time this institution was abolished, and when Diodorus went with 
his father in the embassy to the country of Persia, and saw them 
ministering in two bands, he came to his own country Antioch, and 
renewed the practice of ministering in two bands. 


See reeE met 


XVII. 


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. 


——_———@——__—_—_ 


XA VIII. 


At that time Domitian raised a persecution against the Christians, 
and John the Evangelist was sent to Patmos. But when Evodius had 


MARTYRDOM OF IGNATIUS, 252 


continued 30 years in Antioch, Ignatius became Bishop there, and he 
first instituted that two bands should chant in the Chureh. 

And also Ignatius, when he had ruled 15 years, was cast to beasts 
at Rome, and Heron stood in his stead. In the 9th year John 
the Evangelist departed this world, having continued in the Episco- 
pate seventy years: and Ignatius and Polycarp were his disciples, and 
the life of John was prolonged to the 9th year of the reign of Trajan. 


> 


XIX. 
In the year 419, Trajan made Armenia a province, and in the 
same year Ignatius, who had been the disciple of John the Evangelist, 
suffered Martyrdom in Antioch. 


(222.) THE TESTIMONY OF MY LORD IGNATIUS, 
BISHOP OF THE CITY OF ANTIOCH, 
WHICH HE TESTIFIED IN THE DAYS OF THE 
EMPEROR TRAJAN. 


Ar 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 3 

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 his victory was very imperfect unless he subdued 
the Christians and the people who feared God, to compel them also 
to worship devils, and together with all men to put on the super- 
stition of the nations, while he threatened to persecute all the Saints, 





253 MARTYRDOM OF IGNATIUS. 


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] sol- 
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 
[ 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 [ will walk in them.” Trajan said, “We command 
that Ignatius who saith, that commonly in every place he beareth 
him who was crucified, should go in bonds and by the hands of the 
Romans, to Rome the great, and there be food for beasts, and that 
the people of the Romans may be pleased by him, when they see 
that which hath befallen him.” When, then, the holy Martyr heard 
this order, he cried with great joy and said, “I thank thee, Lord, that 
thou hast accounted me worthy of thy perfect love, and hast deemed me 
worthy of the bonds of thy Apostle Paul, and hast bound me in iron.” 
And having said these things, with great joy he received the bonds 
upon him; and prayed, first for the Church, with many tears, imi- 
tating his Lord in this, that like a notable ram of a good flock, he 
went at the head of it. And by the fierceness and the malice of the 
Romans he was snatched away, that he might be sent to Rome for the 
food of rapacious beasts. And with much readiness, then, and with 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, 


MARTYRDOM OF IGNATIUS. 254 


with great joy, having descended from the ship, he went to the holy 
Polycarp Bishop of Smyrna, who was his fellow in the obedience 
of Christ, whom also he was desirous of seeing, for formerly they had 
been disciples together of the Apostle John. And when he was come 
to him, and they had communicated with one another in the gifts of the 
Spirit, and communicated with one another also in bonds # « # « 
* * he entreated him then that he also would forward his « # « # 
and his alacrity. But the more because in all the churches in every 
place this holy man was received in a friendly manner by the Bi- 
shops, and Presbyters, and Deacons, who were in the churches of the 
cities, who assembled and came to him, that they also, perhaps, might 
have a portion and communion in his gifts, and might be reckoned 
worthy to receive some of his spiritual gifts, but more especially the 
holy Polycarp. For the blessed man looked forward, that by means 
of the beasts he might speedily depart from this world and might 
be known before the face of Christ. And thus he spake, and testified 
by many things of his love of Christ. Stretched out were his hands; 
and the hope of his heart [was], that he might obtain heavenly things 
by a good testimony, and by the help of the prayers of those who 
prayed for his struggle and his contest; and with much solicitude he 
besought God, that those churches might have their reward, which 
came to meet him by means of their chief persons, and conducted 
him with letters of thanks. When, then, he saw the love of all men 
towards him, and the access by means of their ministry to the love 
of God, he was afraid and feared lest he might go astray from his 
unanimity and love towards his Lord, by means of the solicitude 
which there was for him from many, and might wander from the 
door of that martyrdom to which he was sent. And he wrote and 
sent to the Church of the Romans, as it is written below. 

“JTonatius, 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 x « « x of love in the law of Christ; in the 
name of the Father I « * # #*; and inthe name of the Son (225), in 
the flesh and mixed with the Spirit, who am supported in all the 
commandments of God by His grace and His mercy, without division 
and purged from all strange things, more especially through Jesus 
Christ our God, blameless, peace and joy I give. I have prayed, and it 
has been granted to me, that [should behold their faces that are wor- 
thy of God, which from a long time I have asked, that I may find in the 
flesh; by Jesus Christ I hope to come and salute you, if there be 
this will, and I be accounted worthy to bear these things even to 
the end. For, if in the beginning, and if in the end, by the good 
administrations which I have begun I look forward, that I may 
obtain this grace even to the end, to receive my imheritance with- 
out hindrance; but I am afraid of your love, lest it should injure 


955 MARTYRDOM OF IGNATIUS. 


me. ForI know that it is easy for you, to do all that you wish; 
but for me, it is difficult for me that I may find God, more espe- 
cially if your sparing be upon me. But 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 God; 
nor will ye find, if it be that ye should ask, a deed like this, and will 
ye be more tranquil. For if ye be quiet from me, lam to myself 
the Word of God; but if ye love my flesh, [am then a Voice + + + 


* * * * * * * * * * * * * + * * * * * 


Pie 


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ATHIOPICE, 258 


lenatius, Martyr, Patriarcha Antiochis post Petrum, Prinei- 
pem Apostolorum, tertius, dixit in Epistola sua : 


Deus, conditor omnium creaturarum, devictor omnium! 
graduum et principatus omnium * naturarwm, in tribus personis, 
perfectis év eixdve Kad mpoodro, cum in throno gloria sue sederet 
Omnipotens, una e tribus personis’ in utero Domine nostra, 
Sancte Virginis Marie 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 assumiptionem humane nature in utero Virginis habitasse, 
sed potius Filium solum, unam e tribus personis, eumque 
natum esse ex illa.* Tle crucifixus est in ligno crucis, et 
remittit culpam ; ille in sepulchro, et resuscitat mortuos ; ille 
extra. sepulchrum, et relinquit sudarium in eo; ille, januis 
clausis, intravit ad discipulos suos, et dedit tis pacem. Credi- 
mus, esse Patrem in Filio et Spiritu Sancto, et Filium in 
Patre et Spiritu Sancto, et Spiritum Sanctum in Patre et 
Filio. Hee Trinitas squalis (est) sine separatione et sine 
commutatione, in tribus personis, et una Deitas unaque 
Majestas ; et unum arbitrium unaque potestas; et unum reg- 
num, una adoratio, et una gratiarum actio, et una gloria debe- 
tur Trino Sancto. Et unum consilium unaque gubernatio, 
et unus honor, et unum robur, et una essentia, et una voluntas 





(') “Omnium”’ deest. 
(*) “ Omnium” deest. 
(*) “ Una e tribus personis” deest. 


(*) “ Eumque natum esse ex illa” deest. 


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A THIOPICE, 260 


est Trini Sancti. Pater est Pater, nec est Filius, nee Spiritus 
Sanctus; Filius est Filius, non est Pater, nec Spiritus Sanctus ; 
et Spiritus Sanctus est Spiritus Sanctus, non est Pater, nec 
Filius. Nec convertitur Pater in Filium et Spiritum Sanctum, 
nec Filius in Patrem et Spiritum Sanctum, nec Spiritus Sanctus 
in Patrem et Filium., Hi Tres perfecti sunt in throno 
gloria, conjuncti vinculo unius Deitatis, quee est lumen unum, 
unde exoritur Trinitas, et implet omnes creaturas, et illustrat 
eos, qui sub terra sunt; sicut scriptum est: “Ego impleo 
ecelum et terram, et qui infra in inferno sunt, gloriam meam 
aspiciunt.” (Jerem. xxili. 24.). 

Erubescas tu quoque, qui Deitatem passam et mortuam 
esse dicis, cum verba nostra audieris. Nos credimus, Chris- 
tum Deum passum esse in carne, hominis instar, nec passum 
esse in Deitate, gustavisse mortem in carne, nec mortuum esse 
in Deitate. Et quum audieris, Deum Verbum passum_ esse 
pro nobis, et? mortuum esse Deum Verbum® propter redemp- 
tionem nostram, intelligas, nos Deitatem cum humanitate in 
unam naturam unire, et uno illo nomine, quod debetur Deo, 
nominare ; sicut tu quoque e duabus naturis, 7.e. anima et 
corpore, (compositus es), et uno illo nomine, quod debetur 
homini, 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, quze subsistit in Filio Unigenito, Domino 
nostro Jesu Christo? Nonne scis, dicendo—* Deitas mortua 
est,” te fieri interfectorem Trini Sancti, et corpus Domini 
nostri in sepulchro perfecte idem a te reddi, ac cadavera 
mortuorum’, et separari a Deitate sua, quia substantia Trini- 
tatis una est, scilicet una Deitas? Jam ubinam erit is, qui 
mortem devicit, et infernum captivum duxit? Tu autem 


5) “ Passum esse pro nobis, et ” deest. 
p 
(°) ‘Deum Verbum”’ deest. 
(“) “ Mortuorum ” deest. 


261 EXCERPTA IGNATIANA 


TZN : NS: SHAADFE : 42A : hd” : FOIA: JO 
Ott: AA: AP Bidhfich: : HATA”: 40 :: 

O4,24.2T1 : FU: 32ND : ANAA? : GAM LY?’ : 
NOt : TAC UL : HN-TCDOGU : C2 : AIHANdh 
C: 14.4 :: NOH : 2hAL: 127: HhiG : OFA A 
IHANh.C : AITF2V7Y : OL90 : AATHAT : PRTT : 
Baa : suc PIT: Nn : PAI : AAU: Nev : 7 
N2:: AMO : MDAE : 24°77: HATNA : 1Gfl: OLA: 
Anioo : COATT: NL: UP VT : 1GPl:: Pt: AB): OO 
A: AITLU : COATT : OT4AM : O2474,: WT: A 
ou-Z,:: @rt4€: ZAH: HEM: HIT: OLAV: Nive 
H: 9900: PA: AIH AL: A.Prer : NCH: HLM: T 
NHT : 1G PIP : Alin : AG‘b: AGA : GUE : AIHA: AD 
A: dv¥HN : H2Tda'PA :: 





On0N: 2. :H3F: PEM: AICP: M890 : AP: 
RAE: HAZRILP : NO TIT : SOA ANF : HIME: 

A204: TOMAR : AIHA: A.PIel: ACME :: AGH: A 
UP: DATO: NAG: OTP :: AVe1: THPA : ATVB: mh 
00: MOQUT : OTPNZ”: OTIVA : AVO"TS =: HAY? : 
WHE: NOH: 1eO: DAE:: OHAMTT” :- HIT: G& 
POA E: AVALOT : NOOT: AT : LEP 2 3chi:: 
DAA”: 2NGAQ : AAIH AL: A.Pirit: ACHR: OA 
Es PUL; OL2Z1L@D >: NAA: VAP: AVVUE 42:11: 
AhL: VSCZAR: FIA : ALU : PPrAL.: AIAN : 
AA : 2A: nGcsvgyou: : AP : NAT: INCHN: Wl 
2:34 PK: FICN AA: NAT: FKCATN : AGH: WN 
A: ART: T2.1L: CANN: AFAN :: OLN : VV} 
6A TO: O02 P : FOIA > At: AA: 2hABR: B90: @ 
ThIO : AMAL: AIHANAC : PA: OLZINLO : NAA. 
hs 4AJAP i: 2: 








(3) FPA: hO® : (*) ANA: 
() 32AN: NAAT: GAD P1: (5) TePnd: 
(7) Pro MHAMMTT : legitur DH VAQOT :: (*) AAG: 








A THIOPICE, 262 


reddis eum tamquam imbecillum, numerandum cum mortuis, 
qui non moventur, viribus destituti, 

Immo vero alii quoque Heretici inter Theomachos, quod 
significat “ Dei Inimicos,” oceurrunt, de corpore, quod Deus 
e corpore et sanguine Domine nostra, Sancta Virginis 
Maria, sibi edificavit, et cujus ipsi ndrunt 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 
nune erubescat is, qui haec dicit et itanegat ; et audiat verbum 
illud Domini nostri, Jesu Christi: “'Tristis est anima mea usque 
ad mortem!” De quo, Domine? De populo, qui perditur. 


-—-- -—-—»}-— 


Et iterum dixit hic Sanctus Ignatius, Martyr, Patriarcha 
Antiochiee, in Epistola sua decima tertia : 

“ Vere natus est Dominus noster, Jesus Christus, vere ado- 
leyit, 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 Judeis, 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 hereditas par cum 
illis, qui infirmitatem et diminutionem Filii Dei, Verbi, 
cogitant, eumque in duas naturas dissecant. 


NOTES ON THE THREE EPISTLES 
OF ST. IGNATIUS. 


a. }. y. represent the three manuscript copies of this Epistle respectively. A. indicates 
the Shorter, and B. the Longer Recension in both the Latin and Greek texts. 





ON THE EPISTLE TO ST. POLYCARP. 

P.1. The inscription of this Epistle in a. is loom} adh | ago» Zn 
“The Epistle of my Lord Ignatius the Bishop.” In £. oad tral aides J 
“The Epistle of Ignatius,” and in 7. Jadaia}> locamo] : Da ddel Zin 
“The Epistle of Ignatius, Bishop of Antioch.” The orthography of proper 
names in Syriac varies much: and there is no fixed rule in the manner of 
writing such words as are borrowed from the Greek; neither is the same 
manuscript always consistent with itself. In the text the orthography of a. 
has been followed throughout this Epistle. It will be needless, therefore, to 
make any further observations on this subject, than merely to note the 
variants of 8.and¢y. Thus in the inscription f. reads |, (2eam 2}, 
}a508c4>3  . has Doadhdcal, loeams], m0;,9/Z. 

1.1. «03 ao|Z . Theword ®codédpos, 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 laS{> was “clad with God ;” and in the other Syriac 
extracts, pp. 197, 201, ete., by jn SU che & having puton God.” TI have 
found this epithet frequently applied by Syriac writers to Athanasius and 
others. The termes, which is employed by Ignatius himself in this Epistle, 
1.7, and was also a favourite metaphor of St. Paul, seems to have been very 
commonly used by them. I quote the following passage from Philoxenus, 
not only as exhibiting the use of the word, but also as illustrating the notion 
of that writer respecting baptism: [aa] > cae SPOT |Dar0a8eSSo> 
1201;..20 .|203}ae qtae camaso |ZopaS0 |Z pan tae qo Joss 
[Zoom] dae ead Ddo |aglasd .]Zo2m03 tue ees=do “In baptism we 
put off the old man and put on the new ; and servitude and put on freedom ; 

and carnality and put on spirituality; and sin and put on righteousness ;” 
Mus. Brit. Cod. Add. 14,596, f. 24. b. ; anda little further on, Laer) ew 
A /ZoSan\ {soc SsS “He that has put on the world has put on 
folly.” 








TO ST, POLYCARP, 264 


1.1. Jasasey}> “of Smyrna.” Both the Greek recensions have éx«Ayaias 
Lurvprvaiwv; the Latin B. Smyrnensium only, which is nearer the Syriac. 
And if, in this instance, 2piscopo Smyrnensium be the rendering of émiaKxér@ 
Luvprvys, as Lpiscopum Smyrnensium, three lines above, is of émiaKxowov 
Luvpyvys, the copy of the Greek text B., from which the Latin version B, 
was made, agreed entirely with the Syriac in this respect. 

1,2. ;2\mso “ visited,” In employing this word the Syriac translator 
seems to have imitated the paronomasia of the Greek in érerKxornpuéve, re- 
ferring it to {3a8@, which has been used in the Peshito as the rendering of 
érioxoros: thus, in 1 Pet. ii. 25, rov moméva Kai éricxowoy Tov Yoxov tuov 
is translated (Q>)a239 Jsasm0 [483. In a work written by Aba Nasr 
Yahya Ibn Harir, (or Jarir,) of Tecrit, entitled ce sl ed ual! 
12) Jus Sams ol BAU) ye coal F's, in chapter the 31st, nicl treats 


on the Pricsthood, % prety eS) : ae is found the following passage : 515 bls 


% h\N, k= hs) es ww y0 RIS Las sarr)\ a> ailye cyo wy! 
Sxgal) RA! G \ghol, Rasy! Sal) 3 Me? he} Wal, caiwd!, 
xxl) ity lline Sed Ry 5 shad oall, Lay pI oH! rnd wail bls 
a Lp) SE oy Riv Caw, edd Cnbagil he Sbau 
a jhe Bk I Gs Cpe? ansdl neal! sQo ol Vaiss} My 
yl oti, eneshl Myol Od dll Cel GGall Lane, ae 
cri) ome eee ween cprns | PY 
“The first order, then, of the orders of the Ministers 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 Tatp:apyys; and the meaning of it is ‘ Father of the 
Chiefs.’ Matran (Metropolitan) is also a word adopted into the Arabic, 
being in the Greek MyrporoAirns; the meaning of which is ‘ Chief of the 
city’: it is also said that it is ‘Mother of cities.’ And so, also, Uskuf 
(Bishop); the origin of which word is ‘Eioxoros, and in the Syriac 





loeam.2], that is, 308m; 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 sas, 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 (foss}sla, 
Tlepiodevtis. See Diss. de Syris Monophysitis, §.x.; and Diss. de Syris 
Nestorianis, pp. pccxcr. and peccxxxI. 

2M 


265 NOTES ON THE EPISTLE 


cgso “our Lord,” as the translation of Kvupiov; and thus generally 
throughout these Epistles, as also in the Peshito of the New Testament. 

1.5. Bandy. SajZhso... [at “God.” There is no equivalent 
for this in either of the Greek recensions: it seems, however, to be necessary 
to complete the sense after vrepdoéato. 

1.7, (ad wat cOmSS «ada [SD lomZo “and pray for all men,” 
does not correspond with kat révras mapaxadetv. 6. reads |wrui5, 

1.8. |Des%6 s>Zo “and require things becoming,” stands here as the 
equivalent of éxdikec cov tov réwov. In the Peshito, Rom. ii. 18, |AiSo 
is the translation of ra d:apépovra. In the inscription of the Epistle to the 
Romans, p. 40, the word roe, although, indeed, not used in precisely the 
same sense, is rendered in this version by {A>09. I suspect, therefore, that 
when the Syriae version was made, the word here was aéiwua, as we find in 
the Epistle to the Antiochians, c. vill. p.138, of diakovor yivwoKérwoay otov 
etolv aétwparos; and in the first chapter of the Epistle to Hero the Deacon, 
p. 141, evidently borrowed from this place, Tapaxad@ ce év be mposbetvac To 
dpouw cov, Kal exdiKety cov To a€iwua; and again, in the Epistle to the 
Smyrneans of B. we find roms kat a€iwpa together, ch. vi. p. 107. There can 
be ne doubt that many single words have been changed in these Epistles by 
design, as well as whole passages been interpolated, and entire Epistles fabri- 
cated; such as the substitution of gprs for éai6vuia in the Epistle to the 
Ephesians, p. 23. This instance seems to be one in which the true reading 
has been retained in the passage which has been borrowed, to give the colour 
of genuineness to the spurious Epistle, while a false reading of a single word 
has been introduced into the text of the true Epistle. In the Constitutions 
of the Apostles, Book ii. ch. 18, we read T'vdpile otv @ érioxorwe 7d abiopa 
cov— kat aiws Tov tTowov cov év THdE TO Biw avactpépov. 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 from Alexander of Jerusalem, writers of the third cen- 
tury, containing the expression of tov rorov ts Ertoxorns, and two passages 
of Cyprian, where ‘locus’ seems to be used in a similar sense; but these 
are long subsequent to the time of Ignatius, and probably much nearer to 
the period at which his Epistles were first falsified. 

1.9. |Zae0} “unanimity,” does not quite coincide in meaning with is 
evooews. This word is used to translate ouovoia in the Syriac extract from 
the Epist. to Magnes. ch. vi. at page 197, 1.24. In the Peshito, 2 Cor. 
xiii. 11, |Zes0] is used to render ro avrd povety; and in Ephes. iv. 3. we 
find LasO59 {Zoo} for tiv évérynta rod rvevparos. The Syriac translator 
had perhaps in his copy évornros, a word frequently found in the spurious 








: 
‘ 
i 
’ 


com 


TO ST. POLYCARP, 266 


Epistles, and in the interpolated passages of the genuine, as in the 8th 
chapter of this to Polycarp. This seems to afford good ground for the sup- 
position that it also existed somewhere in the true text, since it appears to 
have been the practice of the fabricator of the Ignatian Epistles frequently 
to repeat words and phrases which are found in the genuine text, to give a 
fair colour to the spurious. The expression used in the Epistle to Hero, 
ch. i. p. 141, borrowed from this place, is ris evppovias—ppdvrite. In the 
interpolated passages of the Epistle to the Ephesians we read, év 7 épovola 
tuav Kat cunpove ayarn — otudwvor byres év opovola—tva wavra év évornre 
otpova 7, p. 21. The word éveors seems to signify actual external union 
and conformity, as well as the concord of doctrine and opinions: such an 
union as the Henoticon of Zeno was intended to effect; and it therefore 
appears to refer to later times, when the Church was broken into sections 
and external divisions. The employment of so many terms relative to 
union in the Ignatian Epistles seems also to refer to the times when the 
question of the union of the natures of Christ agitated the theological world. 


8. and y. read .aa| Sad, 


1.10. ¢¢80 eadd yoy [aa.] “As our Lord beareth thee.” The word 
<a¢ “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 Baorafer being unnecessary in the Greek. 

paso? nl literally, “protract (or draw on) thy spirit,” the usual 
idiomatic expression for ‘ patience,’ corresponds accurately with avéyov. As 
my perhaps too literal translation has given occasion to a misunderstanding, 
I have now rendered these words by “be patient.” See Jacobson Patt. 
Apost. 3d Edit. p. 464. n. 3. 

= ae ao]Z| |Zo5,> “In prayer be constant.” The same expres- 
sion is used in the Peshito, Col. iv. 2. aa&jZ| |Zos,> , to translate Ty 
mpocevyn mpookaptepetre ; While adiadeittws tpocetyesbe, 1 Thes. v. 17., 
which comes nearer to these words of Ignatius, is rendered in the Peshito 
Jodo > NTNo com. The word adiadrcirros, 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, adsvadeirrors has not been 
added to kat denoeor oxoAale, which, as I have before observed, is a con- 
firmation of the Syriac here. The words of 1 Cor. vii. 5, va cyordonte 77 
vyoTEa Kal TH Tpocevy7, are translated in the Peshito Jsco,s carsid> 
JZod,50. Several critics reject t7 wyoteta «at from this passage, in 
which case the words of Ignatius may seem to be a citation from St. Paul. 


267 NOTES ON THE EPISTLE 


In a Syriac translation of Gregory of Nyssa on the Lord’s Prayer, the 
same root is used as in this place of the Epistle to Polycarp: Jaadou>s on 
ee| prazos for o Tepe Aoryous NONOAHMEVOS. See Hom. i. tom. i. p- 713, 
Edit. Par. 1638, and Brit. Mus. Cod. Add. 14,550. fol. i. col. 2. 

1.2. 2. and y. «#a] “Qo in the first instance, 8. only in the second. 


jn}, j1a>, ya| “according to the will of God,” agrees with ouobecav of B. 
and ‘consuetudinem’ of A., rather than with Boybecay of A. and ‘adjutorium’ 
of B. Moreover, we find, in ch. vi. of the Epistle to the Magnesians, p. 65, 
where the idea is evidently borrowed from this place, wavres otv oponbecav 
@cod AaBdvres, EvtpéweoOe adAyAots, While the word foybeca does not occur 
again in these Epistles. Boy6eray seems to have been only a mistake of the 
copyist, in confounding 6 and yw, 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 JaSI> ja as the rendering of Qcow 
yvopns, and again in the Epistle to the Ephesians, p. 20. 

1.3. {asZoa | — ry el “ For where there is much labour much 
also is the gain.” The words yap and kai, which I have supplied from the 
Syriac, are also found in this passage, as cited by Antiochus, see p. 178: 
oTou yap TAciwy KOTOS, TOAU Kat TO Képdos. 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: Kat epi ravtev pe- 
pinva— as Tretov Exwv Bapos, Kai petlov Bacralwyv optiov — wapakaret, 
Oépareve, EmioTapevos nAiKov puobov Exers. 

1.5. x. Seo pay as ace weaea SD Laon fas0,5 Bie “Allay cutting 
with tenderness.” The Syriac translator seems either to have read rapa- 
Evopa for tapogvopovs, or to have misunderstood the word in rendering it by 
154..; unless, indeed, there was another word altogether different in the text. 
‘The same sentiment is expressed in the Constitutions of the Apostles thus: 
Mj) padiws ovy toe Tpoxelpos Ets vo atoxorrev, Book ii. ch. 41. It is worth 
while to compare the whole of the preceding passage, commencing kai ov 
ovv ws cuutrabis iatpos, k.T-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. Ignatius. St. Poly- 
carp has px aroropoe ev kpicet, ch. vi. Theodoretus, writing in a similar 
manner, uses the expression extopyv. "“AAN ovde OVTWS OL Tmavevpnuot avdpes 
Tpoxeipus eis THY TOV avdpos ExOpnoav éxTounv' aGAAa Tp@Tov pev eTeipabyoav 
laTpevoa ypaypace THY voor, émeidy dé dvoiaTov etdov TO Tabos, TaAW THY 
‘Avrioyerav TpoOipos KaTéAaBor, kai TaAW yTLa TpogHveyKay Pappaxa, Heeret. 
Fab. Lib. ii. c. 8. tom. iv. p. 334. Edit. Schulze. And again, in his letter 


to Flavian of Constantinople, yp7 yap tov iatpov appodios mpos Ta raOn 


TO ST, POLYCARP., YOs 


Kexpya0ar apuaKos, Kar éexaorw mpoodipav ro mpoopoporv, Ibid. p. 1175. 
Compare also the passages from Jerome cited by Cotelerius in his notes on 
this place. The word TQ as employed in this passage by the translator, is 
the term used by Syriac writers to express éxrouy or aroropyy. Thus I find 
in an imperfect letter respecting Abraham, Bishop of Haran, in Mus. Brit, 
wor Add. 14,609, the following passage : LSonwce Lop vasceZ} fi] 
vo Jaate Yds laslo Ipapso pasos Jadcsam wojzacte |[dortcola, 
AN lings JaSodoos ‘ But 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, Lamem> lolsco lo>au> Ihe lpacnso [aml Jom [Scx0 “ And he was 
like a skilful physician, who cuts with love and heals with pardoning.” Ina 
letter of Mar Jacob of Edessa to a Presbyter John, 4204.00] clseQe la , 
Mus. Brit. Cod. Add. 12,172. fol. 72, occurs the following passage: 
syed Dus Wom. HES Yo :|Zosm]> |Za-rsoo} yards DSa0 .r02 dalo 
}zas fislo :|Ascedx0 fasyo Ladd flo = Da] Spa lixg?? hase {lo 
: IsaS9) 153 L010 p20 van ]Dsanx0 : La] jad laaZeaso asosamo 
meas wala flo3 for A wy 1308] [rmoe L>pSSo5s vai} lo, 
Usjo sJadla.» po Ip ha? Yo sopmamseS fla a> Demd> : > La3,> 
aa enya mr aia ean Prsoso.o Smo 
J * 5 mZaamsadso 
ea ost eta ko» Nas. Dal ig? }Zo.D}l> co} Jase 
eat 02 |Zosmf> wolo .fasZon LoS game JASLass |Z023>,So 
Hpadie cad [Daas ]Duaran05 
““ 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. + . x * * - 
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 [34g means generally “a flock.” This passage, there- 
fore, if we make no reference to the Greek, may be equally correctly 
translated, ‘‘ Refresh the Flock with tenderness,” as alluding to the pastoral 
oflice of Polycarp. 


269 NOTES ON THE EPISTLE 


In using }a>0;>, the translator seems to have been influenced by the 
similarity of sound to Bpdyais, as in rendering pera by S480 below, p. 8, 1. 5. 
l. 6. y- SO p20 vad. 


1.7. eas Dlioo <a al “to those things that are requisite.” There is 
nothing in A. to correspond at all with this. Eioaei of B. seems to contain 
a part of what the Syriac translator read, a word probably having been 
omitted, eis @ e«...., and the remainder contracted into eicaet, which the 
editor of the text in the Medicean manuscript afterwards left out as unneces- 
sary. The Chey. Bunsen suggests eis a det, p. 34. n. 13. 

1. 8. ‘S paso JonZ “mayest allure,” for xodaxetys. The sense of this 
word in this place seems to be the same as in the Constitutions of the 
Apostles, Book i. ch. 2. 77 idta yuvackt povov BovAdpevos apéoKew, Kat TavTHY 
KoAakevew évtipes, oTrovdatoy Katabtpuos etvat ait7. In Book ii. ch. 5. we 
find this word applied to the Bishop, perhaps suggested by this very passage 
of Ignatius addressed to a Bishop, ”"Eortw dé 0 érioKkoros arpoowmoAnnTos, 
pyre wAovotov évtpeTomevos % KOAaKEV@Y Tapa TO TpooHKoVv, pyTe wéevynTa 
Tapopav. 

Sa “ask.” The point under the, which is also found in ¥., shews 
that this word is in the imperative mood: the corresponding Greek word 
is therefore aire: of A., not aityjs of B. which I have followed in the 
Greek text. 

P.6.1.1. “22 {a>] “the time requireth,” 6 xa:pos awacret. There is a 
similar expression to this in the Apocryphal Book, called Mep:odou “loavvov ; 





Kat yap Kalpos arwater Tov TavTa yevecOa. See Birch, Auctarium Cod. 
Apoch. p. 265. In the Festal Letters of Athanasius the same expression 
oceurs in Syriac—flo Lap 2A dD ass, lan S22 =~ 2| Suom [2>] 
Lancy [Scola |,8s50. ti] gdola <n yals “Therefore the time re- 
quireth us also now, that we should not only speak words like these, but 
also in deeds should imitate the Saints.” 

1.2. 8. |a st Llasapdeo “as a pilot the ship.” A. reads avéyous; but 
in B. we find vy, as well as dveuos. Under any circumstances this pas- 
sage appears to be obscure, and probably was corrupt even at the time when 
the Syriac version was made. Compare Antiochus, p.178. In the Consti- 
tutions of the Apostles, Book ii. ch. 57., the Bishop is compared to a pilot, 
the idea having been perhaps borrowed from this place: Xv dé 0 éxicKomos 
—— ray dé ovvavOpoitys tiv rod @cod éxxAnoiav, ws av KuBepyyntns vyos 
peyarys. Ina similar passage of the Epistle of Clement to James, ch. 14., 
Christ is compared to the xuBepvyrns, and the Bishop to the rpwpevs. ~Eorxev 
yap oNov TO Tpayua TIS ExkAHolas vyt pEeyarn, dia oHodpod yetpavos avdpas 


7 ’ lal s / ‘ , ‘ > a s a > a 
pepovon eK TOAA@Y TOTwY OYTAaS, KaL plav Tiva ayabys Baorretas TONW otKeELY 








—— 


TO ST. POLYCARP. 270 


Oérovras. arw pov oly ipiv 6 Tavrys deaworys Oeds, Kar mapeiKdobw o pov KYBEp- 
vytys Xpiorg, 6 wpwpedls EmrKdwy, 0 valrar mpeaBurépas, of ToXapyo dia- 
KOVOLS, K.T.AL 

1.3. lolww2. This word is used in these Epistles to render émeruyety as 
well as xaratioto0a. See p. 18.1.3. p.40. 1.6. p.42. 12. and p.2. 1.5, 
p. 14.1.2. p. 42. 1.1. 

1.4. B. and y. have Ja] waoaso dal. 

1. 6. SOgs0 cooialval» wep nto esa] “They who seem to be some- 
thing,” for of doxotvres agiomoro efva, is similar to ;20 Pay waa] ¢| 
yO ,80 cacnolial» of the Peshito version of Ei yap doxet ris etvac 7, Gal. vi. 3. 
In the Epistle to the Tarsians, ¢. ix. p. 132, we find the expression ravra ov« 
émirarre, os dv tt. The conjecture does not therefore seem to be improba- 
ble, that +: may have fallen away after e¢vac, and then a&iomro have been 
inserted, to give a meaning to the passage, by the same hand as wrote Av«or 
a&iomero in the Epistle to the Philadelphians, c.ii., and car’ a&iav miorev- 
dmevoc in the Epistle to the Trallians, ec. vi. 

eK SDs Lila Z} yal “As a combatant who is smitten.” Both 
A. and B. have ayer, 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 dkuwv, and supposed it to be 
the same as axuys, Or akuaorys, and therefore rendered it by Led 2} 
“combatant,” as in the sentence following. The Syriac translator of the 
extract from the Book of Canons, p. 198, has rendered it by [a Neem “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 a6Ayrys; but being a different term from that 
which represents a@Ayrys in the next sentence it makes it appear probable 
that he did not find the same word in both places in the Greek. 

l. 8. 8. and 4. ssa. é 

1.9. —S0, which is omitted in a., but which seems necessary for the sense, 
I had inserted in the text from 8. This has been afterwards confirmed by +. 

P.8.1.3. B. eaesoZhw, 

1.4. @. and 4. seen]. 

1. 5. geao Ngise “on our Lord’s account,” which would be the render- 
ing of dca tov Képiov. Both a. 8. and y. have, however, pera. The Syriac 
translator probably gave \.4\se 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 correspond with pera should be 345; and 
indeed I have found this very expression in a passage in other respects 


27 1 NOTES ON THE EPISTLE 


similar to this place of Ignatius, in a very ancient copy of the acts of Simeon 
Stylites: pag» msoorad ¢po 5D aam3Z]o a4>5Z] JAXso3]o [SSA4 [sco 
“ How many orphans and widows were brought up and supported, after our 
Lord, in the person of this blessed man.” Cod. Add. 14,484, fol. 65. 

1.6. Both 8. and x. 12] in the first instance, and +. § 2] in the second. 


8. reads also @o> fora: 


Jad}> las> 3 “the will of God,” as @eov yrdéuys in B. is also confirmed 
by the reading in the Hom. de Uno Legislatore, attributed to John Chry- 
sostom, p. 170, yveéuns @cov, which, indeed, seems to be the true order of the 
words, as also in the Epistle to the Ephesians, ry youn tov Qeov, p. 19. 

1.7. Delmg yoos “stand well”: this agrees with etorabe of B.; not 
evorabys of A. We find this word in the Constitutions of the Apostles, 
Book ii. c. 2, among the qualifications for a Bishop. ”"Eorw ovy cat vyparios, 
copper, Koopios, EevTTAOHS, atapaxos. In the Epistle of Clement to James, 
ch. xv., we read, Evora0yjtwoar ovy o ériBarar Edpator mt Toy idiwov KabeCope- 
vo. ToTwyv. . and ¥. ae ae Oe 

lL. 8. y- U | ‘ 

1,10. {pms (Quarles > “That they be not found the servants; an 
Aramaism, signifying that they do not become, and retained in the Greek 
in evpcbacav. This expression is very common in the writers of the New 
Testament. Even the writings of St. Paul are not free from this idiom: 
Kat evpéOy poor 4 evToAr 4 els Conv, avty ets Oavarov, Rom. vii.10; etye Kat 
évduoduevor ov qyupvor evpeOyoopueba, 2 Cor. v.33; iva év & Kavyavrat, evpeOact 
Ka0as Kat mets, xi. 12. We find this idiom even occurring in passages 
translated from the Greek. Thus in the Peshito, Luke xix. 17, Suda>> 
estan lad Lal “because thou hast been found faithful in a little ;” 
where the original Greek & or: év éAXayiotw mioTos Ey évov; and in the 
very ancient Syriac recension which I am at this moment carrying through 
the press, ch. xxiv. 36, Tatra d¢ atrav AadotyTor, aitos ory év MET@ aITOV 
is rendered rOm)t1s6> YOLo cmala| com BANS as) cai ,20 “and while 
they were speaking, he was found standing among them.” I transcribe here 
a note of Gio. Bat. Gallicciolli, on the Epistle to the Smyrneans relating to 
this. (4.) Furono) nel greco heurethisan, propriamente inventi sunt. Ma 
questo verbo per idiotismo orientale é lo stesso che essere. Come Lue. xvii. 18. 
Galat. ii. 17. 1 Pet. ii. 22. da Isai liii.9. E celebre il luogo di s. Matteo 
i.18. Antequam convenirent inventa est in utero habens, senza che conyenissero 
era gravida per virti dello Spirito santo. See “ Lettere Genuine de Sant’ 
Ignazio: truduzione dal greco di D. Gio. Batt. Gallicciolli.” 8vo. Ven. 1798. 


P; 10: t.2i an rgiso JAsa, <0 “Fly from evil arts: but rather 


discourse respecting them.” The obscurity of this passage seems to have 








| 
») 
\ 


TO ST. POLYCARP, 272 


arisen from a misunderstanding of the word xaxoreyvias, which appears to 
signify nothing more than any improper means of gaining a livelihood, and 
such as are unbecoming the Christian character. Ignatius, therefore, in 
this passage bids Polycarp shun and avoid these, in whomsoever they may 
be found; and, for the instruction of those under his spiritual charge, to speak 
and teach them what they are, that they may know how to avoid them. 
That this is the meaning of the word caxoréyvia seems to be plain from the 
use of réyvy in the Constitutions of the Apostles. Thus, Book i. ch. 4, Ovx don 
@s WeTdmevos Kal éumepimaTay Kal adAdpevos év Tals plats, akalpoeTOnTHS TOV 
Kakos Covrwy’ adda TH TéxvyN Gov Kai TO Epyw cov TpoTéxyur, Ta TH OCG Hira 
avatyre wove. Book iv. ch. 11, Of pév ro warépes, waddevere Ta Téxva tov 
év Kupio, exrpédorvres atta év mavdeia Kai vovdecia Kupiov, Kai didaoxere avira 
Emitydetous Kai dppolovoas TH AOyw TéxVas, (va pr dia THS evKaLpias oTpHVLG- 
cavra, x.7.A. And Book ii. ch. 61, Ei d€ tis tHv Tov Epyou Tov idiov rpddacww 
eribépwr, oALYwpEt, Moopacilopevos MpoPacers ev apapTias’ yivwoKeTw oO ToLOd- 
TOS, WS Ai TEYVaL TOY TIOTOY ETEpyLa Elo" Epyov dé 4) OcooéBera’ Tas ovv Téx- 
vas tuar as év mapépyw woetre. In the next chapter we find the following 
enumeration of things to be avoided, which may be included under xako- 
TEexvias— evyere 0%) Kal Ta atpern Tov Ocapatwr Ta OéaTpa pnt, Kai Tas 
‘“EAAnviKds TouTds, éraoidas, KAndOVas, pavTelas, KaBapicpors, Olwviopors, Opvt- 
Borxorias, vexvouarteias, eripovyces. The last of these refer especially to 
magical arts, for which the writer of Hepsodoc ‘Ioavvov uses this very term: 





Maye, rov wayov trapados Evoyos El" TOU ETTLY EKELWOS 0 KAKOTEYXYVOS, 
Birch, Auct. Cod. Apoc. p.277. Exye de 0 Nontiavos Tetpay paryiKns Ka kK o- 
Texvias Kat BiBALa TOAAG vTO Dapovey cvyvTiBeweva. Tbid. p.294. And in 
like manner, also, Theodoretus: Siuov 3é TpOTos, 0 Lauapeitys o payos, THS 
TovTou KaKoTExVias Uroupyos avepavy, Heret. Fab. Lib.i. ch.i. Vol. iv. 
p- 286. 

1.2. 8. reads creel for ~3», and adds Seiden aaa “their husbands.” 
I suspect the word ovpSios, which occurs here both for ‘husbands’ and 
‘wives. The Syriac has simply wtp “ their husbands” in the one 
case, and cOmas3 “their wives” in the other. In the passage imitated 
from this place in the Epistle to the Antiochians, ch.ix., we read ot dvdpes 
orepyétaoay Tas ouolvyous —— al yuvatkes TysaTwoay Tors avdpas —— avdpas 
tovs owolvyous, and similarly in that to the Tarsians, ch.ix. In that to Hero, 
ch. y., also imitated from hence, Tats adcAgats pou wapaiver ayaTav Tov Ocor, Kat 
povoy apKetobat Tots idiows avdpaowv, x.t.X. In the Apost.Const., B.i. ch.8., per- 
haps borrowed from this place, Mera—vov Kiprov—oByOnri cov Tov avdpa, @ 
yivat, Kai évtparnhi, avTG ove apéoxovsa. In Latin A., which generally fol- 
lows the Greek so literally, we have ‘viris’ and ‘uxores.’ Ignatius may 
therefore have written simply avdpdor and yvvatkas. He was not, however, 

2N 


973 NOTES ON THE EPISTLE 


unacquainted with words compounded with ovy, as we see a little further in 
this Epistle, p. 11.1.3. In the Greek I have supplied év, and read 76 Kv- 
piv, to correspond with ¢;50>, as we find in the Epistle to Hero, ch. iv., 
ayarav ovv ypi.—povoy de €v Kupia. It would, however, perhaps be as 
correct to supply «ara and retain tov Kipiov; as ¢¢s0> for cara Kupioy six 
lines below, and in the Ep. to Eph., p. 18, 7.7, where we find Saa.> for xara 
*Iyoour. 

1.6. 8. [oceans], and y. }2aama]. I have preferred raj of B. to 
mAéov of A, as coming nearest to the Syriac. The idea of this passage, éav 
qyvwoby TAY Tov ErioKoToV, EpOaprat, is copied in the Epistle to the Magne- 
sians, ch. vii. p.65., pydé vuets avev Tov émickdTov Kat Tov mpecBUTEpwr, 
pndev rpaooete’ pyde Teipaonte evAoyov Tt haivesOa idia vuty. Compare 
also the following passage from the Constitutions of the Apostles: Mydev dé 
mocitw~ To ovvoAoy avev TOV EmLoKOTOU, nde Tin OLddT@ TL avEV THS EkeELVOU 
qyvopns. av yap ws OAtBopuévov Tivos AGOpa Tov emLoKOTroV O10G TiVt, Els AoLdopiay 
Tov émiokoTov ddcet, Kat diaBadrAee a’tTov ws apeAovrvTa Tov OA:Bopévov. 
Book ii. ch. 31. 

B. and +. read ea? {L., which is nearer the Greek 3é than Mm of a. 

1.7. B. (2eams2]>, and y. jaams}>. 

O2}80 <OOc» “that they may be married.” It does not seem pro- 
bable that the Syriac translator had vijv évwow qroretoOa in his copy; for 
although this may ultimately give the same meaning, he would hardly have 
used exactly the same expression to render these words as he has employed 
to translate Tats yapovow Kai Tals yapouuévas in the very same line. These 
words seem to have been adopted here at some subsequent period for the 
same purpose as the term evwors is otherwise so frequently used in the Igna- 
tian Epistles. See note, p. 265 above. 

1.8. ¥. 20 So. 


P.12.1.1. 6. locamols, ». laamol>. 
1.2. B. looam.of), 7. fpeamo}l. 
BBiclodtseq— coosa.s “ With them may there be for me a portion 


with God,” agrees with B., Antioch. Mon. p.178., and Paral. Rupef. p.183., : 


in the omission of «ai, and confirms wapa of B. rather than év of A. I 
have retained the éyew of B. after yévorro, but the Syriac does not require 
it; nor is it found in Paral. Rupef., but simply pépos yévorro, as in the Syriac. 
See p. 183. 

1. 4. 12a SQS aaso» “sleep with one another,” is omitted in ~. 

l. 6. 8. |Zeim9). 

l.7. 6. and y. have can dos for cas. Both Greek copies have 


g 








; 


TO ST, POLYCARP. 274 


pevérw, and Latin A. ‘maneat,’ for the simple JonZ “be” of the Syriac. 
In Antiochus Mon., who does not, however, quote the passage literally, we 
read ¢rrwoav. See p. 177. 

1.8. 9. mad cana} “your treasures,” for ra derocira tuov; and 
|Asoe-So “ gifts,” for ra dkxewra; and 9,803 “rebel,” or “be a deserter,” 
for decéprwp eipedj. Mr. Jacobson quotes very appropriately the following 
passage from Vegetius de Re Militari ii. §.20.: Illud ab antiquis divinitus 
institutum est, ut ex donativo quod milites consequuntur dimidia pars seques- 
traretur apud signa et ibidem ipsis militibus servaretur ..... Miles deinde 
qui sumptus suos scit apud signa depositos de deserendo nihil cogitat, magis 
diligat signa. Halloix writes respecting this passage: “Cum autem mi- 
lites in expeditionem irent, tum ipsi in civitatibus peculia sua castrensia 
deponebant, que reversi recipiebant. Illa igitur deposita appellabantur ab 
eo qui deponebat: accepta autem ab eo qui accipiebat. Confectis ergo 
bellis illi deposita repetebant, hi accepta restituebant.” See Illust. Script. 
Seee. i. p. 458. 

1.9. (Qaae0d Veen food “Let your spirit be enduring,” or “be ye pa- 
tient.” Both the Greek editions add ovy, and the Latin A. ‘igitur;’ but this 
particle is omitted in Anton. Melissa and Paral. Rupef. pp. 185, 186. Both 
of these also read paxpoOuuetre, and add pe’ before tuor, as in B. 

1.10. aa 1a} 303 fa] “I rejoice in you,” as the rendering of ovatuny 
tuov. Similar to this is ]Zouu> [3] 105 “I rejoice in the beasts,” for 
évaiuny tov Onpiwr, in the Epistle to the Romans, p.48.; which words, 
however, as quoted by Eusebius in the translation of the extract, p. 203., 
are rendered by {Za ean 1a] ‘S| “T salute the beasts.” 

Bey SAa>.« 

P.14. 7.1. »~pasdaas Li] “‘ but is ready to be subject to God.” This 
expresses more than Aaa @c@ cyorate: of the Greek, which is rendered by 
the Syriac translator of the extract at p. 201., Rag\so Ja SU delaado] fi] 
“but is constantly ready tor God.”’ Compare note 1. on p.4. above. As 





this single sentence in the Greek occurs in a long interpolated passage, it is 
not improbable that the last word may have been altered, and oyorale: have 
been borrowed from rpocevyais cxoAafe above. According to the Syriac it 
should be adda eromds éore iva Pe iworayh, or eis iToTay7v Oecd. In the 
interpolated sentence following we find o7: érouot éate ets evrotiay Oca; and 
in that of the Epistle to the Ephesians, ch. v., we have the expression, iva @mev 
cov iroraccéuevor, perhaps imitated from this passage, as it originally stood 
in this place of the Epistle to Polycarp. This is also translated in the extract 
at p. 197, 1.6, by the same Syriac term, Jn XU qt pasasd, as we find here. 

1.2. feaagia} “to Antioch.” The Greek copies have Zvpiav; but in 


275 NOTES ON THE EPISTLE 


the interpolated passage preceding we find ‘Avrioyeia trys Supias. The addi- 
tion of this latter word of itself seems to betray the interpolator. It surely 
must have been unnecessary for Ignatius to specify to Polycarp which 
Antioch he meant. The same remark will apply to the Epistle to the 
Philadelphians, ch. x., and to the Smyrneans, ch. xi. In this latter place 
the author of the recension B. seems to have felt this objection, and conse- 
quently has omitted rs Zuplas. 

1.3. y2,Q2> yal value “in my stead as I charged thee.” Some 
traces of this injunction, which have been removed from the Greek, still 
seem to remain in the Epistle to the Antiochians ch. xii. aomalouat — ro 
mobewov pot dvoua, ov émidomue avTi €mod ev IIvevpate Ayio: ch. xill. aora- 
Cera: tas TodvKapros, 6 a€vorpemis éwickotros, @ Kal péAet Tepl UMaV* @ Kat 
mapebéunv was ev Kupio: ch.xiv. aomalouae tov avt €sov péAdovTa 
dpxew tov. And in that to Hero, ch. vii. Tuoretw yap — ore deiEer por o 
@cds “Hpwva éxt Tov Opdvov pov. —— IlapatiOnpi cor tHv exxAnoiav Avrioyéwv. 
TloAtvcapre rapebéuny tpuas év Kupiw “Iycov XpcorG. Eusebius, speaking of 
the letter to Polycarp, writes, MoAtvcapre —— tHv kat’ “Avtiwyevay — roturny 
mapariderat.— Book iii. ch.36. See p. 161. 


? an error which seems to have 


y. reads (2,02 “as thou chargedst us ;’ 
originated from the transcriber mistaking a long final Cof for a final Nun. 
I have added xadas éverecAduny oo in the text to correspond with the Syriac, 
but I find évréAAopa, p. 45, 1.1, is rendered by [aS :eSo , but dcaraocouar, 
p. 47, 1.1, by |a] ,22; it may perhaps, therefore, be more correct to sub- 
stitute drera&aunv, ‘as we find in the Peshito, Tit.1.5, y2,Q29 Jaa] for ds 
6yo oor OveTaeapny. 


B. Mada, x. [DaS040 sos “ Here endeth the first.” 





ON THE EPISTLE TO THE EPHESIANS. 
P.16, The heading in y. is Jaiia] Lory <a23Zy |Zngl “Epistle the 


Second, which is to the Ephesians.”’ 

1. y. 00;2]2 cop WO aadial. 

1.2. JadsSeasco “and perfected,” which also corresponds with the 
Latin B. “ replete.” This word agrees much better with rexAnpopopyuéry in 
the inscription of the Epistle to the Philadelphians, or with rewAypopévy and 
meTAnpwpeéevors in those of the Epistles to the Smyrneans and Romans, than 
with wAnpépari, as it is found in this place. In the translation of that to 
the Romans this same Syriac word J4aSS%oa% is used. The genuine text 
of this place corresponding with that of the Epistle to the Romans, has been 
probably imitated in the inscriptions of the Epistles to the Philadelphians 


"O THE EPHESIANS. 276 


and Smyrneans; while the word mAnpoparr, a term frequently used by 
various sects of the Docetw, seems to have been substituted here and em- 
ployed in the inscription of the Epistle to the Trallians probably for one 
and the same purpose. 

The Chey. Bunsen has well remarked that Ignatius, in writing to the 
Ephesians, seems to have borne in mind the beginning of St. Paul’s Epistle 
to them. Ephes. i. 1—14., EvAoynros 0 @eds....%. 0 evAoYyHoOas [has 
veces KOOOs CEeCAEEaTO Huds bv atbTG Tpd KaTaBoAs Koopou, 
elvat nmas aylous Kal Gfomous KaTevorov alto, evayarn Tpoopiaas 
a eis Emavov dons THs YapLTOS avTOU. 

1.3. ladssSaasoo “and perfected.” Here we have the same Syriac 
word to correspond with svwmévny as with mAnpomate above. It seems 
very improbable that the translator should have rendered this latter Greek 
term by the same word as the former. ‘Hvywuévny appears to have been sub- 
stituted here for some other term, with the same object in view as the intro- 
duction of évworw, &e., mentioned above in the Epistle to Polycarp. See note, 
p- 265 above. A few lines further we find the same verb, roleasce, em- 
ployed to represent arnpricare: JasSoaSo would therefore be equivalent to 
arnetiouévy, a word which does indeed occur at the end of this Epistle, or to 
Karnptiouéevyn, Which is likewise found in the interpolated passage ch. ii. of 
this, and also in ch. viii. of that to the Philadelphians. In this latter place 
the writer, wishing to keep up the same idea as is represented by 7vwpévnr, 
appears nevertheless to have retained the genuine word, which the Syriac 
seems to show that he found in this place, and consequently to have used 
the expression ws avOpwros eis Evwow Katyptiopévos. I have printed yro- 
mévynv and éxAXeAeypévyny, as they are found in both the Greek Recensions ; 
but according to the Syriac, &rperrov is to be referred to doay, and the two 
following epithets should be in the dative case, to agree with éxxAnoia. I 
suspect also the word érperrov, which is a dogmatic term of a later period, 
meaning “ inconvertible.”’ 

13¢-a2 [.1> “In the purpose of truth.” I formerly supposed that this 
might have been an error of the copyist for ]3;#> |#s>, “in the passion of 
the truth,” to agree with év wa6ec ady Ove of the Greek. But the reading 
ta. is confirmed also by .; and indeed it seems more probable that the 
Syriac, as it now stands, is correct—“ chosen,” or “elect in the purpose of 
truth.” Compare 1 Pet. i.2., “to the elect..... according to the fore- 
knowledge of God.” Rom. ix.11. “that the purpose of God according 
to the election, may remain,” wva 4 Kav’ éxAoyiv rpdbeots Tod Scot pévn. 
Eph. i. 11., tpoopicOévres cata mpoOcow tod Ta Tavta évepyodvTos KaTa THY 
BovAijv Tov BeAyparos, “ being predestinated according to the purpose of him,” 
&c.; to which latter place, as it has been remarked above, Ignatius seems 


277 NOTES ON THE EPISTLE 


to have referred in this his own Epistle to the Ephesians. I have not altered 
the Greek word in the text. It might have been po6éce:, subsequently 
changed into rae, with the object of combatting the Docete, who appear 
to be so often opposed in the interpolated parts of these Epistles, or perhaps, 
indeed, the Phantasiaste of a later period. Thus, in the inscription of the 
Epistle to the Trallians we have 7G 7d6ce Xpiorov, in that to the Philadel- 
phians ayanAropery év TO Taber tov Kupiov. It is worth while to compare 
the words arperrov, yvepmévyy kat ExNeAeypéevyny ev Ta0Er GAnOwS, as they stand 
in the Greek, with the following passage from the Preface of the Eranistes 


of Theodoretus: kat o uév mp@rtos wept TOU ATpET TOY Eval TOU povoyevols 


viov THY Oeotynta déEerat Tov ayava’ o dé DetTEpos yeyernuervny THY EV wOLY THS 
Tov deoroTov Xpiorou OcdryTos Te Kat avOpwrorytos o de TpiTOS TEP THS aT a- 
Pelas THs TOU CwTHpOS yor ayovetrat OeoryTos. Edit. Schulze, Vol. iv. p. 4. 
Let it be borne in mind that Theodoretus, if we reject the passage said to have 
been cited by Athanasius, is the first after Eusebius who quotes any of the 
interpolated passages in the genuine letters, or any of the spurious Epistles, 
and this also, in the very work from which I have cited the words above. 
Further, there is a remarkable similarity in many of the terms and phrases 
used by Theodoretus with those of the interpolated and spurious letters. 

l. 4, crs — acta) “of the Father of Jesus Christ our God.” 
Both the Greek Recensions insert cai after Tarpos; thus distinctly asserting 
the divinity of our Lord by restricting tov cot nov to the latter member 
of the sentence, ‘which, without the conjunction, would be undetermined, as 
in the Syriac. We find, however, in the Syriac at the end of the Epistle 
to the Romans, TN LaaadSO SQme9 of Jesus Christ our God.” It is 
probable, therefore, that the meaning here also is the same. 

1.5, coomat> “In Ephesus.” Both the Greek Recensions add ris 
‘Acias, which may have been a gloss crept into the text. We find, however, in 
the inscriptions of the Epistles to the Trallians, the Philadelphians, and the 
Smyrneans in A., and in B. also of the last, trys “Actas added in a similar 
manner. Such addition is certainly unnecessary, and highly improbable if 
Ignatius had indeed written these several Epistles from the places, and sent 
them by the persons mentioned in these Epistles. May not the author of 
the Recension B. have felt this objection, as he seems to have done various 
others, and therefore have been induced to remove tys ‘Acias from two out 
of three of the places where it oceurred ? 

1.5. |Scase [> |Zopae> “in blameless joy.” “Anoue xapa of B., not 


xapitt Of A. In the 7th ch. of the Epistle to the Magnesians in A. we © 


find also éy tH yapa TH apope. 


1.8. tou1° fafo ja. > la.a> “ By nature in a will pure and just.” 


The Syriac seems to express something more than merely veer dixaig, the 


_———— 


a 





TO THE EPHESIANS. 278 


meaning of which is at least obscure. On the supposition that the Greek 
had been translated from the Syriac, and not the Syriac from the Greek, 
the omission would be easily accounted for by the similarity of blo 
occurring so immediately after }as2. The passage to correspond with the 
Syriac ought to be some such as this, 0 Kéeryade ioe: ev yvdipun oola Kal 
dicaia, from which the notion seems to have been borrowed in the beginning 
of the Epistle to the Trallians, A@ov ddvovay—tyovTas—Kara iow. I 
have added xai before xara wiorw, which is not found in the ordinary 
editions of B., upon the authority of the Manuscript in the Bodleian 
Library (see Whiston’s edition, p. 102), to agree with e2]o of the Syriac. 
This, however, is omitted in ¥. 

1.9. ola} qaaeZ30 “and ye are fervent.” 4. cOluse230 “and ye have 
been fervent.”” The two extracts from Severus, p. 213, p.’'217, have 
coladalalo “and ye have been inflamed.” 

P.36"%'1. Sve? “with speed,” or “speedily.” The Greck copies 
have reAciws. The Syriac translator probably read rayéws, which seems to 
agree better with the sense of the passage. Sas? in the Epistle to the 
Romans, p. 48, represents cvvrouws. The Syrian translator of this passage, 
as it is cited by Severus, p. 213, has Dalpasa “ perfectly,” which agrees 
with reAcios. 

y. adds tag after 2, which corresponds with the Greek. 

1.2. fagSam “actions.” y. [a4;Sam@ only, without the mark of the plural, 
which may be rendered “visiting.” The Greek has ard Zupias. I formerly 
thought that this might have been a mistake of the Syriac translator, in con- 
founding }3;S0m with |43am, on account of the similarity of the sound of 
the words Stirono and Suriya. Such an error, however, would more 
naturally occur in translating from the Syriac into Greek, than from 
the Greek into Syriac. But I now think it much more probable that 
the Syriac is correct as it stands. In the Epistle to the Romans, p. 48 
of this same edition of these Epistles, we have [sem < “from Syria,” 
corresponding with avo Zupias: there seems, therefore, no reason why such 
an error should occur in the one place rather than the other. Moreover, it 
agrees much better with the purport of the whole passage, that the Ephe- 
sians should have hastened to see Ignatius when they heard that he was 
bound in close custody so as to be unable to visit them, or in any way to be 
actively engaged, than merely when they heard that he was “bound from 
Syria.” There can be no other plausible reason assigned for such a change 
in the Syriac, than the chance that the translator had confounded the two 
words; but this does not seem probable, inasmuch as we find that he has not 
done so in the other case; while it is evident that if Ignatius had been 


279 NOTES ON THE EPISTLE 


strictly bound from visiting and acting, he could hardly have written all 
those Epistles which now go under his name, or have taken that active 
part during his journey which the letters themselves would lead us to 
infer that he must have done. It would be necessary, therefore, for the 
fabricator of those Epistles to remove any such expression in the true text 
as would contradict his statements in the false. He seems, therefore, to have 
substituted Zvpias from the passage in the Epistle to the Romans, “ From 
Syria even to Rome I fight with beasts 
pards,” p. 47, 1.5. 

[Zosm so ‘Ss]Z]2 “to be devoured of beasts.” Both the Greek 
copies have Oypiouayyoa:; and in the Syriac translation of the passage 
from the Epistle to the Trallians, ch. x., where this word occurs, it is 
rendered in the same manner, p. 200, /. 20, “I may be devoured of beasts.” 
This does not quite express the same meaning as the Greek. In the 
Epistle to the Romans, p. 48, Oyprouaye is rendered by }a] [Sod |ZQsa0 Lud 


99 





being bound with ten leo- 


“T am thrown among beasts ;” and in the translation of the same passage, 
as cited by Eusebius, p. 203, it is given much more literally, |Zode yas 
hh] walodso “I fight with beasts.” The same expression, —l>l\so 
|ZoLu aS “fighting with beasts,” is used by the Syriac translator of Chry- 
sostom, to represent Oypiouayous. See Hom. 35, on 1 Cor., near the end, Mus. 
Brit. MS. Add. 12,160. fol. 24. rect. col. ii. In the Epistle to the Romans, 
Ignatius, speaking of his treatment by the soldiers who guarded him, uses 
the term @yprouaxo; but in expressing the same desire as he does here, he 
writes @ kat KoAaKevow ouvTouws we KaTadayety, Which accords better with 
the idea expressed by the Syriac than the Greek. 


1.3. [hese |ys02| ms ja! Jolases Jon o>? “That by means of this 
of which I am deemed worthy I may be able.” The verb |ol.s] is always 
used in these Epistles to correspond with émitvyety as well as with aéco- 
6yva. The passage, therefore, corrected according to the Syriac, is tva dia 
tov éemitvyety dvvyf@. Both the Greek Recensions have paptupiov, which 
appears to have been a gloss crept into A., while éwirvyety was afterwards 
rejected from the text of B. as unnecessary. The addition of paprupiov 
seems to have been subsequent to the time when the copy was transcribed 
from which the Latin version A. was made, inasmuch as it agrees with 
the Syriac by reading only “ut potiri possim discipulus esse.” In ch. viii. 
of the Epistle to the Romans the interpolator has retained the idiomatic ex- 
pression, and uses ém:tvy@ alone, as in this place: “Artyoacbe wept éuod iva 
éxitixw, p.O3. We have a similar instance of the omission of the object 
after the verb by St. Paul, Phil. iii. 12., ovy ore 4d €AaBov. 


1.4. eatdOpaaZo ~O2] 29 colgauz] “Ye were diligent to come and see 


10 THE BPHBSIANS., 280 


me,”’ There is nothing to correspond with this in either of the Greek Re- 
censions; but the Latin A, has also again retained the true reading in 
“ videre festinastis,” and not received the interpolation rev tmép 
which seems to have thrust the other words out of the text. It is evident, 
also, from this, that the Latin version A. has followed a manuscript tran- 
scribed before these additions had been made to the Greek text. I copy 
here Bishop Pearson’s note upon this place: “ Hee sententia valde per- 





Ovaiay, 


plexa est. In Grecis duo vocabula deesse videntur, quae tamen in Cod. suo 
vidit et transtulit Vet. Int. Forte scriptum fuit Wety éorovddcate post Oy- 
promayyoa. Quod si post éorovdacare statim "Eei ody, x.7.d., omnia erunt 
clara et perspicua.” In the Martyrdom of Ignatius we read éorevde.. . 
TloAvcaprov .. . Oedoar0ar.—Ch. iii. p. 192. 

1.5. <0 “we have received.” A. and B. have both the singular, 
which is perhaps the true reading, as we find Ignatius using the singular 
number immediately before. The variation might have arisen from the 
particle év, following ameiAnda, having been connected with it, and then 
read as though it were are:Ajpaper. 

1.6. 7. }aamo| “your Bishop” of the Syriac, agrees with B., but A. 
adds éy capxi, perhaps to distinguish it from 7@ watpi “Inoov Xpiorod 7G 
mavrev émiokorw in the Epistle to the Magnesians, ch. iii. p. 61. 

LT. ¥. gaassas0 . 

mZaso.> oom» “that ye may be in his likeness”; that is, “like him,” a 
common Aramaism which is so exactly retained in the Greek év ouotdmari at- 
rov, that we may almost suppose the latter a translation of the former. St. Paul 
retains this expression even in his Epistles: “Ev opowdmate avOparov, Phil. 
11.6. "Ev opotmmare capKos auaptias, Rom. viii. 3. See also i. 23. v.14. vi.5. 

lL 8. ¥. looams} . 

P. 20. 1.1. ganado wooha]> “I should be silent from you,” would seem 
to require ad vor, not wept as in the Greek. In the Epistle to the 
Romans we find éav cromyonte ax’ éuov. The meaning of Ignatius is, that 
his love did not suffer him to refrain from exhorting them ; and not that it 
did not suffer him to refrain from speaking concerning them. The change 
of azo to wept may have been caused by the long passage interpolated here, 
which quite breaks off and disjoints the writer’s meaning, and destroys the 
peculiar force of the word ayary. As it is now restored by the Syriac, 
the continuity of the idea is kept up. Ignatius says that he had received 
their attentions (whatever they may have been), through Onesimus their 
Bishop, in love unutterable, whom he prays that they all may Jove and 
imitate, being such an one as they ought to thank God for; and then imme- 
diately transferring the idea to himself, he urges his own love as his excuse 

20 


28 1 NOTES ON THE EPISTLE 


for taking upon himself to offer a few words of exhortation to them. It 
is important to observe the modesty of Ignatius in this place. He does 
not intrude his admonitions and advice upon the Ephesians, but simply 
urges his love, which their kindness in sending to visit him in his bonds 
must have rendered still warmer as an excuse for offering them a few words 
of exhortation, after he had previously proposed their own Bishop as the 
example whom he prayed God that they might follow. 

I. 2. Jas; l1.>.> ca~iauaZZ, “that ye be diligent in the will of 
God.” This does not accurately correspond with orws ovvrpéynte 77 
yvopun tov @cov. In the Epistle to Polycarp, p.12, ovrvrpéyere is represented 
by |>pea YQS af5a “run together with one another ;” which is a literal 
translation. In the interpolated passage immediately following, Christ is 
called tov ratpos 4 yvoun; and it is said of the Bishops, év *Iyoov Xpiorov 
youn etoiv; or, if the particle év be omitted agreeably to the Latin version, 
Jesu Christi sententia sunt, as Dr. Hammond suggests (Dissert. i. c. 25. 
§. 12; see also Dr. Smith’s note on this place), youn eioi. The change, 
therefore, of a word agreeing with ca¢\222 in this place to ovvtpéyyre 
would seem to enforce one of the great objects which the interpolator had in 
view, viz. obedience and concurrence with the Bishop. Indeed, in the very 
next chapter he proceeds o6ey mpérer tuty ovvTpéxNXety TH TOV EmMLTKOTOV 
yvoun. The original word, before this passage was corrupted by the in- 
terpolator, was perhaps orovdacnre. Thus we find in this same Epistle, ch.v., 
oTovddowpery ovv py avTiTacoesOa TG éemioxoTw, Which is rendered by the 
Syriac translator at p. 197, 1.5, by the same word «Qaeda. Again, ch. xiii., 
orovoacere is translated by the same verb, eagiAaalso olson, ibid. /. 10. 
Further, in the Epistle to the Magnesians, ch. vi., which is an imitation of 
this part of the Epistle to the Ephesians, we find éy omovoia @cod ravra 
orovdatere mpacoev, for which the very same word cagiQaaZZ is again 
used in the Syriac extracts, ibid. 7.24. It was the practice of the inter- 
polator, as I have already observed, not merely to introduce whole sen- 
tences and chapters into these Epistles, but also, for the purpose of carrying 
some peculiar meaning, to alter single words, which he again reproduced in 
the interpolated parts, to give them an appearance of truth. From the 
comparison of the passages which I have cited, it seems therefore not im- 
probable that the true reading here is orovdaoyte instead of cvytpéyyre. 

P. 24.1.1. 4. PDngend érOunia of B. agrees with the Syriac. The 
idea of Ignatius seems to pass on from ayary “love” or “charity,” the 
greatest of Christian virtues according to St. Paul, to ér@uuia “lust” or 
“ desire,” the root of so many vices. The substitution of ¢oi refers more 
appositely to the divisions caused by heresies mentioned in the interpolated 
passage preceding. 





TO THE BPHESIANS. 982 


The Chev. Bunsen, referring to St. Paul, Rom, vii. 5, proposes to read 
here évepy7ra for éve(perrac—a word which seems also to have displeased the 
author of the recension B., who has consequently substituted trapye, and 
to replace Sacavioa by Barxavioa, referring again to St. Paul, Gal. iii. 1, 
The Syriac agrees with A. in both. 

l. 2. caa.2| Svs Lb] caaslsco qaa> La] | pa “T rejoice in you, and 
offer supplication on your account,” is like [a] comodso [a] | pee D0, 
which is the Peshito rendering of pera yapas rv déyow mrootpevos, Phil. i. 4; 
while révrav wepirnua cos dpe is translated in the Peshito by |;20> 
lan |So,8 ward? “T am the ewpiatory offering for every man even 
till now, 1 Cor. iv. 18 ; again, Tep(yryua TO Emov wvedua Tov oTavpod, Occurring 
also in this Epistle, is rendered by waaed 3 Ine “my spirit 
boweth down to the cross.” It does not seem probable, therefore, that the 
Syriac translator read the passage exactly as it now stands. For dyvilopa 
he probably read ayorifoua, which would be rendered cal.soluse: this 
may have been afterwards changed into Q2a>/\so ; as we find in different 
copies of the Peshito, QaoMso and cao MS for dyortdpevos of Col. i. 29. 
See various readings to Schaaf’s edition of the Peshito New Testament. 
In Rom. xv. 30 we read cvvayavicacbai por év tats rpocevyats. 

1.3. toss com sa> “in all ages,” would require ao: to be added. 
The Chey. Bunsen proposes that the passage be read thus: [epivryua tudv 
Kat ayvioua tar, Edeoiov exxAyoias, tus diaBontov Tots aiaow, of capKiKol. 
Of capxixol, x.t.A. See his reasons in note 14, p. 88. 

P. 26. /.1, yap, which I have added in the text to correspond with the 
Syriac, is also found in Antiochus, of yap capxixot, k.7.A. See p. 178. 

1.2. 9. eapDO22. 

L. 3. fice “for they”: as if the reading were a yap, not @ de. 

1. 4. (02,50 “ye have done;” and so in the line following, as if the 
word had been éxpacoere. The Latin A. has ‘ operata sunt,’ which also 


seems to indicate a different reading from the text of the Greek as it stands 
at present; and so, likewise, in the line following. 


Ld. x. yo 805 : 
1.6. y. adds coal after stesso ; 
Lda s %- coated Sco “your pulley”; this word is not found in the 


Lexicons; but its meaning is plain as a noun of instrument from the root 
> “to draw,” as water out of a well. 


P. 28. 1.3. eee DO pOTLassSO ‘Smood « against them harsh 


words,” &c. The Syriac in this place varies so considerably from the text 





283 NOTES ON THE EPISTLE 


of both the Greek recensions, that it could hardly have been translated 
from either of them as they now stand. It has nothing to correspond with 
mpos Tas opyas avtov. |DudO (OMe S80 “ their harsh words,” agrees appa- 
rently with peyarogpypootras aitdv of A.; 1&3 ZoasaSc> “ in gentleness 
of mind,” with rarecvédpoves; and |Zeae2> “in gentleness,” with év rpqo- 
tnt of B., or wpqgets of A. The direct use of the imperative all through 
in B. corresponds more closely with the Syriac; while the employment of 
avTitagere and viKhoare seems to refer to the same idea as is expressed by 
Q249]] “be ye armed,” to which no equivalent is found in A. 

1. 6. comD O¢80222 [lo “and be ye not astonished at them.” TI once sup- 
posed that this might have been a mistake of the transcriber for a&c922 flo 
‘‘ and do not resemble,” or “imitate,” which would agree better with uy orov- 
dalovres avtysupyoacOa of A. than auivecOa of B. In the Peshito, p8092] 
is generally employed to translate Oavyafew and éxrAyjooecba. Thus in 
John v. 20 we find (oz80922 cola], for twa tpets Oavpatyre; and v. 28, 
exactly as in this place, |>n> co zsos2Z [: Mi Oavudlere rodro. Instead, 
therefore, of ux orovdalortes avtipipynoacba aitovs, we ought, perhaps, to read 
Kat 7) Oavpalere avtovs, which indeed seems to suit the context. The sense 
of the whole passage appears to be, “‘ Pray for all men, for there is hope that 
all men may repent ; and still more endeayour to induce them to become dis- 
ciples, by the example of your good works. Shew yourselves to be humble, 
meek, pious and gentle, in true faith, against their haughty, blasphemous, 
and ferocious bearing, in error; and wonder not at this conduct on their 
part.” He probably alludes to 1 John iii. 13: My @avpatere—et poet tuas 
6 Koouos, which is rendered in the Peshito by the. same Syriac words 
[ses (aos faco el cosa cope 22 [Jo. 

P.30. 7.1. |asgSaSo. This word seems rather to mean emulator, than 
simply imitator. It is used once in the Peshito, Heb. vi. 12, yoom2s fH] 
| Zorsaun>> cal os [1—S0S0, piyuntat dé Toy dia TicTews : and Heb. xiii. 7, 
pietoOe tTHv mist avtov is translated by COTIZAISHaM > 0,500. The 
usual root employed to represent pimetoOar is {So9. In Ephes. v. 1, peuy- 
Tat Tov cov, the very expression used also by Ignatius in this Epistle, p. 15, 
is rendered in the Peshito jnS{> qeso2 so. Inthe Epistle of the Church 
of Vienna respecting the Martyrs cited by Eusebius, E. H. b.v. ch. 22, 
we read ot kat émt tocov Tov CyAwTai Kal pyuntat Xprorov eyévorvto, Which is ren- 
dered in the ancient Syriac version in the British Museum, Cod. Add.14, 639, 
LanatO frazsacco |1if com yomalal Lasa Jam ura eS aia 
The sense of the passage seems, therefore, to be as I have rendered it, ‘ Let 
us then be imitators,” &c. The construction of the Syriac is similar to the 


TO THE BPHEBSIANS. Ys 


Peshito, Luke ix. 46, (oD 35 ad a180) |Dmaado com> MASo, ciairbe 
Be Scaroyiopds év avrots To, Tis dv ety pelLov év abrots; and xxii. 24, évévero be 
Kat didoverkia év arrows, 70, Tis alr Donel elvac pelLov. See also Mark ix. 34. 
There is a passage similar to this of Ignatius in the Constitutions of the 
Apostles, Book V. ch. vi. : 3: Kai o evyopevos éxeivov pabyris etvat, CyrAo0Tw 
Tous AVTOD ayavas, piuctoOw Tv Vropovyv. Compare also Polyearp’s Epistle, 
ch. Viii., ucunrat obv yevéucOa ris Uropovys avrod Kai ¢av Taoxopev dia TO 
dvoua airod, d0Ealwmer abrov. 

P. 82. 1.1. |,2S on bavcass oS “not of promise is the work.” This 
is the rendering to correspond with the Greek. If the Syriac stood alone, 
it would perhaps be more fitly translated ‘not that the promise is the 
deed.” A. has inserted vty in this passage, which is rendered obscure by the 
long interpolation separating it from the original context, which relates solely 
to practical duties. In the Syriac the meaning is clear, and runs thus: 
** But let us endeavour to be followers of our Lord in meekness, and in our 
readiness to undergo any sufferings for the sake of our faith ; for the mere 
profession of it is nothing, unless we continue stedfast in the practice of it 
even to the last.” The preceding passage, however, in A., ovdets rior 
emrayyeAropevos auapTaver—ot erayyeAXopuevot Xpioriavor etvar Oe Ov TPacoovTE 
opOjcovra: expresses the same meaning, and seems to be nothing more than 
a paraphrase of the original passage. B. expresses it of émayyeAAopevor 
Xpiorov etvar ov €& dv Néyouor povov, GANA Kat €€ Gv Tpatrovot yvwpi- 
Covrat, giving only the paraphrase, and omitting the original sentence. 
A similar form of expression is found in the Epistle to the Romans, 
p- 43, ov wescuov7s To gpyov. It is worth while to compare the follow- 
ing passages in the Constitutions of the Apostles, which seem evidently 
to refer to this place: kat Adyov ipéEer TO OeG, ory oT devtépw yapo 
cuvypOy, add” ote TiHv EauTHs EwayyeAiav ovk edtrAake, Katactpyviaca Tov 
Xpiorov: dioTe pera Tistews Kat HoBov Ocov ovK HO prdasar tHv eraryye- 
Aiav? d10 yen my TpoTeTa@s TovetoOae THY ewayyeAiav, GAAG pet aodareias’ 
Kpetooov yap avTn éort pr evEacba, 7 evEacOa Kai py atodovva, Book III. 
ch. i. det yap thy éwayyeAapévny, aba THs éwayyedias épya dtarpaccouevyy 
derkvve TO emayyéAua ats, OTL éeotiv adybes. Pope Celestinus, in the 
5th century, writes: uy éxdt’onta: tov Oopaka THs TicTEws Oo EmayyEeAASpueEvos 
oTpaTioTys ToD Xpiotov. See Pontif. Roman. Epist., edit. Schoenemann, 8vo. 


Gotting. 1796. p. 824. 
I. 2. 9. adds uae after |3 Ludo. 


P. 34. 1.1. Jad uss Ine “My spirit boweth down to the 


? 


cross,” as the translation of repiiyua +o éudv mvevua Tod oravpov of A., is 


so different from the rendering of repirnua above, p. 23, that it hardly 


285 NOTES ON THE EPISTLE 


seems probable that the translator could have read the same word in both 
instances. B. affords no assistance in this place, having omitted the word 
altogether. The Syriac extract containing this passage, p. 219, /. 20, employs 
the same words, only substituting ya “to thy cross,” for —— 
“to the cross.” Instead of (oa “to you,” it also reads - “to us,” 
agreeing with yi of A. The Armenian translator also read tyty. See Jahres- 
bericht der Deutsc. Morgenl. Gesel. fur 1846, p.203. The change of vty to 
jucv probably comes from 1 Cor.i.18: 0 Adyos yap 0 Tov oTavpou Tots wey aTroA- 
Avupévors popia éoTiv, Tols de owlopevars pay dvvapus cov éori. Ignatius seems 
to have alluded to this; and the interpolator, following in his steps, proceeds in 
the next passage to refer to, and indeed almost to quote, the following verse of 
St.Paul. Ephraem Syrus uses a similar expression, yaa Ine lo» 
Lou, Opera, edit. Assemani, tom. iii. p. 494. 

y. reads [NeoZ for [ASooZ. 

P. 36. {Aso»—— ham>2| “there has been hidden,” &c. There is no 
passage in the whole of the Ignatian Epistles which appears to have been 
alluded to and cited so often as this; viz. by Theophilus Antiochenus, 
or whoever the author may be, p.158; by Origen, p.159; Eusebius, 
p- 164; Basil, ibid; Jerome, p.166; Jobius Monachus, p.174; Ti- 
motheus of Alexandria, p.211; and in the Syriac extract, p.219. More- 
over, I find it alluded to in the preface to a Commentary on the Go- 
spel of St. John, Mus. Brit. Cod. Add. 14,682, in the following words: 
<tazS010}, 5.55] WO eat Z]2 JASSS cada] [Sad2 ans mo? oflas 
p> ban Qifisoo [Zadco |p deo fl dolay fargo cap fazdo] Daz so? 
cand)al Janz ad Se Hr Joeman ng> aime fom SScw c39504 ZoS 
“ Chapter 23, on how many causes were hidden from the devil. We 
also state that they are three; I mean, the pregnancy of the Virgin, and 
the birth and death. And for this reason, when at the Jordan he had heard 
‘this is my beloved son,’ that he might not perceive that he is God, imme- 
diately after being baptized he gave him an occasion for the temptation. 
When there the devil saw him fasting,” &e. 

y. adds mZasco “and his death, which agrees with the Greek, omitting 
opotws; but y. agrees with 6. in adding the conjunction, “and the three 
mysteries.” Origen, the earliest who cites this passage, speaks only of the 
virginity of Mary escaping Satan’s knowledge. In the Commentary attri- 
buted to Theophilus Antiochenus the virginity and birth only are alluded 
to; and so also in Basil and Jerome, who seem to have copied from him, 
Moreover, in the Epistle to the Philippians, ch. viii. p. 151, where the two 
former are mentioned as escaping the knowledge of Satan, nothing is said 


TO THK BPHESIANS, YR 


of the death of Christ being equally hid from him. In the passage quoted 
by Eusebius we find the death of our Lord introduced, and also in subse- 
quent writers. The testimony of the most antient authors, so far as it goes, 
seems to confirm the reading of 8, in omitting m2esco “ and his death,” 
And indeed this appears to be at least as natural as the addition. The vir- 
ginity of Mary and the birth of our Lord escaped the knowledge of Satan ; 
but the statement that his death did, seems to be contradicted by St. John, 
who says that Satan put it into the heart of Judas to betray him, John 
xiii. 2, and Luke xxii. 3; and thus was the chief instigator of the circum- 
stance which led to his apprehension, condemnation, and execution. He 
could not, therefore, be said to be ignorant of the facts of our Lord’s death 
in the same way as he was of his miraculous birth and conception. If, 
therefore, the words xai o @avaros belong to the true text, they must refer to 
Satan’s ignorance of the blessed results to be obtained by our Lord’s death, 
and not to the simple fact of his crucifixion. 

d, 2. ogsdoo]> —— JAN2o, Kal Tpia wvoTypLa 
easy to see the exact meaning of these words. Andreas Cretensis, or the 
writer from whom he borrowed, not understanding what ‘the mysteries of 
of the shout” signified, has substituted puorjpca dpexra: see p. 180. The 
Chey. Bunsen proposes as the probable reading, tpia puorijpca évapyy—— 
aria éxyptyOy TO acrépu. 

If the reading of 8. be correct, it would appear that the “three mysteries 
of the shout,’ whatever be their meaning, ought to be taken in connection 
with the virginity of Mary, the birth of our Lord, and the appearance of 
the star to the Magi. They may refer to the song of the heavenly host, 
“Glory to God in the highest,’ &c. Allusion seems to be made to 
Rom. xvi. 25, 26. 

l. 3. tases t+; <0 “from the star.” The long passage relating to 
the star is similar to the following in the Protevangelium of James. 
EvVOopev aorépa wappeyéOy, AGuwWavra év rots aoTpols TOU ovpavov, Kat auBAv- 
vovTa Tos dAXovs aorépas, wore py) HaivesOar aitors. See Fabricius, Cod. 
Apoe. p. 115. Thilo, Cod. Apoc. p. 256. I give here also the text of this 
passage as it is found in a very ancient Syriac manuscript in the Bristish 
Museum (Brit. Mus. Cod. Add. 14,484): |ases <}s ease —750] 
faood afiseszZjo .{aza] [mood an Dae snare nlorjz> omg dud» 
\wo] pone poaZ] JaSso7 eS p20 COM capaalidc HH La] [Sop icai So 
“The Magi said, We saw astar that was very exceeding in its magnitude, that 
shone among the rest of the stars. And the stars were darkened by its light, 
so that they were not even seen. And we knew that a king was born unto 
Israel.” In a book called ly 2480 “ Cave of Treasures,” written by one 





émpaxOn. It is not 


287 NOTES ON THE EPISTLE 


Ephraem (see Assemani Bibl. Or. tom. ii. p. 498, ii. p. 281), I have found 
the following passage: capaeZ| cate eaZ3 > fasatSO pala, MP1 SO 
basoa? Jscz> Jaooads pa md 000 cape Jaa sod tases ood 
Jaws 42 TO |Dudsfo tases (OMS ewO zalla nZyas» [3rna2> sorade» 
bac sco Jadoo JaSSoS poms Lul> pas ya] apd ke yoamo LXY 
¢ Canta li3 Laces» leodt> (Osa Don ronso2 Sido ado, 
‘“‘ For two years before the birth of Christ the star appeared to the Magi; 
for they beheld the star in the firmament of heaven, which shone with a 
light, the appearance of which was greater than all the stars: and there was 
a girl in the midst of it holding a boy, and a crown was placed upon his head, 
according to the custom of the ancient kings and Magi of the Chaldeans.” 
I have copied this passage from a manuscript in the Chaldee character, 
brought from the east by Col. Chesney. 

Lio TLa > “at the manifestation of the Son.” In the Greek @cov 
avOperivws has been substituted for rov viov; we find, however, in the next 
chapter, 76 vid avOparov, kat vid Ocov. 

1.3. y. reads Tbe? ‘ 

1.4. [Dols |Zeassco “and the ancient kingdom.” There is no verb 
for this clause in the Syriac: xaOypetro ought perhaps, therefore, to be 
removed from the text. The Chev. Bunsen compares here, 1 John iii. 8, 
eis TovTo EpavepaOy o vios Tov Meco, iva Avon Ta Epya Tov diaBodrov. I cannot 
forbear quoting here the following passage from Ireneus: Aéyerar de, pyst, 
Kat vios Xpioros, TovtéoTiv 7 SwdeKas' TO yap VLOS dvoMA ypaupaTwY EoTt TeEo- 
caper, To de Xpioros oxtd' atwa ovytebévta, TO THS SwdeKados EwédetEay péye- 
Bos. mpi perv ovv, Hyot, TOUTOU TOU ovomaTos TO Erionuov avyval, TovTéTTL TOV 
*Inoodr, Tots viots, év ayvolg TOAAR Urypxov ot dvOpwmo Kai TAY. OTe dE Epave- 
po0n to éEaypauparov ovoua, os capKka TepteBaAAeTo, iva eis THY atcOnow Tov 
avOparov KatéAOn, éxwv év cavt@ avra ta && Kai Ta eixoortécoupa’ TOTE YyvovTES 
avrov ératoayto THs ayvotas, Ex Bavarou dé cis Cory avnOor, Tov ovoMaTOS avTOLS 
6d00 yevyybévros mpos Tov Ilarépa THs aAnOeias. TeHeAnKEevae yap Tov Llatépa Tor 
OAwy Adoat THY ayvoway, Kat KabcActy Tov Oavarov. Edit. Massuet. p. 76. 

1.5. y. @}2] and poss, 


1.6. Yeah h2 Zin Asad “Here endeth the second letter.” 


TO THE ROMANS, YRS 


ON THE EPISTLE TO THE ROMANS. 


P.40. The inscription in y. is Dx2y Zin. 

Le. y. 000,2]2 aie>;,> “In the greatness.” This same Syriac 
term is used to represent peyadedrnre here, as peyéOec in the inseription of 
the Epistle to the Ephesians, p. 16. 

L. 2. y LScomss |52]> JLs0.> Jap> lodus “In the place of the coun- 


’ This confirms the reading of both the Greek recensions 


try of the Romans.’ 
against. chort of A. and the conjecture of Vossius. Casaubon, Exercit xvi. 
ad Ann. Baron. p. 669, pronounces tom@ ywpiov ‘Popatoy to be a barba- 
rous expression; nor indeed was it to be expected that a Syrian Bishop 
should write Attic Greek, or other than such as would bear evident traces 
of the Aramaic idiom, which indeed are manifest throughout these genuine 
Epistles. The expression sco, 152] “the country of the Romans,” is 
of this kind. ‘Thus in the Peshito, Mark vy. 1, bin 320, cts viv ydpav 
trav Vadapyvav; Luke iii.l, Tpaywviridos ydpas, |aaa5g» 13215; Matth. xvi. 
13, lagmos (521), cis ra pon Kacoapécas; Mark viii. 10, JZaasoSs5 20, 
eis Ta pépn Aadrpavovdd; Acts xxvii. 2, Lam], 1320, rods Kara tiv ’Aciay 
rorous. In these, and in numerous other passages which may be adduced, 
the idiomatic use of [52] is apparent, although various Greek terms are 
used to represent it, as ywpa, uépy, Toro, and yoprov in this place of Ignatius. 
The addition of the word ror seems to restrict the sense to the locality of 
Rome. It was to the church situated at Rome, and not to the general 
church of the Romans, that this letter was addressed. This is manifest 
from the whole tenor of the Epistle. Bishop Pearson, although he does not 
seem to have been aware of the Aramaisms in which these Epistles abound, 
confirms my views by adducing a passage, which we know to have been ori- 
ginally written in the dialect of Edessa, in the following note. ‘1 Cor. i. 2, 
éy TayTt TOT, a’T@Y Te Kat yuor, idem quod év oAy 7H Ayaia. 2 Cor.i. 1, 
Non infrequenter nomen civitatis aut incolarum 7@ rér@ adjungitur; ut in 
titulo Epistole, quam Abgarus Princeps Edesse apud Euseb. H. E. i. 13, 
inscripsit Jesu Lwrijec ayabo, avapavévte €v toTw TepocodrArpov: h.e. pre- 
ctipue quidem Hierosolymis et locis circumvicinis.” Of this the following 
is the representation in the ancient Syriac version of Eusebius in the 
British Museum: yoSa3ols }32]> espaZ]s Jal [com Saaus, Cod. 
Add. 14,639. In Luke iv. 37 we find eis ravta térov TIS Tepty pov. The 
Chev. Bunsen makes the following remark upon this place: “ Wir nehmen 
év 76m absolut, als in dignitate, in officio suo, und lassen den Genitiv 
xepiov (oder yepov) unmittelbar von rpoxé@yta: abhangen. So heisst es, 
2P 


289 NOTES ON THE EPISTLE 


noch in derselben Aufschrift: apoxaOnuévn trys ayamns, ebenfalls mit dem 
Genitiv, in derselben Auffassung, des Vorsitzes uber etwas, in etwas, nur 
dass der Sinn hier geistig gewandt wird, wie er in der ersten Stelle rein 
értlich gefasst ist. Fir den Gebrauch von év rér@ in der angegebenen 
Bedeutung genigt es, auf den Anfang des Briefes an Polycarp zu verwiesen, 
wo es heisst: €xdiket cov Tov tomor, dein bischofliches Amt, deine Bischofs- 
wurde.” P.114, not. 2. 


lauds cao “and worthy of life,’ does not agree with d£wmpemis of 
the Greek editions, which word is rendered in the Syriac version of this 
Epistle, inserted in the Acts of Martyrdom at p.224, 1.27, by mos} ucso 
sufficiently accurately. If the Greek be the true reading, Lau is probably 
a mistake for 4s. The expression “worthy of life” is similar to St. 
Paul’s, Acts xiii. 46, cat ovk a&ious Kpivete Eavtovs THs atwviov Cogs. 
We may also compare Rom. i. 32, of Ta Toa’Ta mpaccovtes AEtot 
Oavarov cio. 

1.3. 124504-80 “and of remembrance.” There is nothing similar to this in 
the Greek in this place. We find, however, in the inscription of the Epistle 
to the Tarsians, a&:ourvnuovetr@ immediately following aéceraive, and pre- 
ceding aé:ayarytw; and as this has been borrowed from the genuine 
Epistle, it seems probable, that at the period of the fabrication of that to the 
Tarsians a&:ourynuovevtos occupied the place of a&iayvos in the present copies 
of the Greek: this latter word is rendered literally by |Zoe>—s Date 
in the Syriac inserted in the Acts of Martyrdom at p. 224. é 


1.4. 9. reads ba;> — bameaSO2 ommasai> Ja ssossso “and perfected in 


the law of Christ.” The interpolation in the Greek text has separated these 
words. We find them, however, retained in tretAnpopévas, and in Christi 
habens legem of A., whence Vossius conjectured Xpiorovopos for Xprora@vupos. 
The Syriac translation at p. 224 has also fassa@So2 mmasca> “in the law of 
Christ,” as it is in this place. In the Epistle to the Magnesians, ch. ii. 
p- 61, we find voue “Inco Xpiorov, which is probably copied from hence. 
St. Paul writes, Gal. vi. 2, Kat ovrws avawAypdoare Tov vouov tov Xpiorov. 
The punctuation of the Syriac in f. refers aueuws to the preceding sentence, 
and not, as in the Greek, to mActora yaipew: yy. leaves it doubtful. 

1.6. ads SQ.ap0 50 “Long since have I prayed.” I have chosen érev&a- 
pévos, Which is the reading in Simeon Metaph., in preference to ézet evSapévos 
of the Colbert and other MSS., as being nearer to the Syriac, and also as 
affording a better sense. The conjecture of the Chey. Bunsen, not. 8, p.115, 
adding radu, which might have been the origin of wAéov in the interpola- 
tion following in the Greek, would bring the text still nearer to the Syriac. 
Nevertheless, Qap9 30 may perhaps only serve to express more distinctly 





TO THE ROMANS, 290 


the past signification of the participle; aud further, the interpolated passage 
containing wAéov is omitted in Simeon Metaphrastes. 

1.7. ea? Lan “now therefore.’ The word Lan “now,” which is im- 
portant in enabling us to determine the time, and, consequently, the place at 
which this Epistle was written, has been omitted, probably by design. See 
note on p. 48, 1.5 below, «9 seems to be the representative of yap in B., 
and of enim in both the Latin versions. 

y. reads poaso de Swslo—p] pamso. Something more seems to be 
expressed by oaso de> Slhalo gaa smo]» “to meet (or receive) you 
and salute you,” than simply tuas doraoacbac: a word perhaps has fallen 
out of the text, or been omitted designedly. 

P.&. Wl. jn, looa cl “Tf there be the will,” agrees with éavrep 
OéAnpa 7 of B., while A. adds rod @cod after OéAnpa, an addition which 
seems to have been made subsequently to the Latin version A., which has 
simply voluntas. And this reading is confirmed by the fact of the interpo- 
lator having made use of this expression in other places; it having been his 
practice, as I have already observed, to borrow the genuine words of Igna- 
tius, to give a colour to his own fabrications. Thus we find in the Epistle to 
the Ephesians, ch. xx. p. 37, éav pe Karakioon “Incovs Xpioros — Kae OéAnpa 
7; and again, in that to the Smyrneans, ch. xi. p,113, cara 0éAyjpa d€ Kary- 
&é0nv; and also in that to Polycarp, ch. viii. p. 13, és 7d O€Anpa wpooracce:. 

qy e20ta422| “we have been supplied.” 

1.2. Dabacudam Jods] «| “Tf I be deemed worthy to arrive at the 
end, that I may receive my portion without hindrance through suffering.” 
The word Jods], as I have observed above, is used to represent émruxetv 
as well as dfwOqva. La SSsoas agrees with eis wépas of B., and is con- 
firmed by tsoSoaS {Sc,S of the Syriac version of this Epistle at p.225, 1.7. 
There is nothing to correspond with an{SolseS “to arrive,” in either of 
the Greek copies. It seems probable that the word téva, which I have 
added, formerly existed in the text, and that it became changed to etva:, and 
was then transferred, to follow eis réAos in the preceding sentence : compare 
in the Epistle to the Ephesians, p.31, éav tis evoeOy Kat eis TéAos Without the 
addition of etvac. The word yaprros seems to have been a gloss introduced 
into the text, like paprvpiov in the Epistle to the Ephesians, ch.i. p. 17. 
See note on this place, p. 279 above. 

1.3. 9. reads Mulscacm “ By suffering.” I have added in the text da tov 
maGety, to correspond with this from ch. vii. p. 13 of the Epistle to Polycarp, 
where the interpolator, evidently borrowing from this place, has these words 





27 5 \ fa) an a 3 , > ‘ c - / 2 ~ > e 
—eav wep Ota Tov TabeEty Ocou EntTVye, Els TO EvpeOnval pe EV TH AVATTACEL. 


y. reads coat. 


29] NOTES ON THE EPISTLE 


1.5. sad ; el “If indeed ye do not spare me.” j., here 
seems to stand for rep of the Greek, or perhaps ye of the Cod. Nydpr. See 
Abp. Usher’s edit. p.32, not. 19: it is, however, omitted iny. The Syriac 
agrees with the reading uy of B., which is also confirmed by non of A. 

laze] [a>] “other time.” I have added dAdov, which is omitted in the 
other copies, upon the authority of Simeon Metaphrastes, to agree with the 
Syriac. +. adds vad “to me,” after Lad, and apparently correctly. 

1.6. 7. Peo} cQasclaZ “will ye be found.” The Greek copies have éyere 
éxiypapyva. This latter word is, in all probability, either an error for evpe- 
6yva:, an Aramaism very frequent in these Epistles, or a substitution for it. 

ealcanaZ «| “If ye leave me.” Although the meaning comes to the 
same, this varies much from éav ciwryonte aw éuov; but as this is found 
in both the Greek recensions and their corresponding Latin versions, 
I have retained it in the text. It is probably an error of the Syriac tran- 
scriber, from the similarity of ¢acl.#2Z, which is found in the same line, to 





ceansZ, Simeon Metaphrastes agrees with the Syriac in omitting yap of 
A. and re yap of B. 
1.7. flo—|nSX» lSso “I shall be the word of God; but if ye love 


my flesh, again am I to myself a voice;”’ 


i.e. “ I shall then be only a voice.” 
This exactly corresponds with the ancient Latin version of the Corpus 
Christi MS., verbum Dei: si autem desideretis carnem meum, rursus factus 
sum vox. The other Syriac version of this Epistle inserted in the Acts 
of Martyrdom at p. 225, /. 14, also agrees entirely with this, using even the 
very same terms; and so, likewise, does the citation made by John the Monk 
at p. 206, 1.26. The testimony of these two independent Syriac versions, 
which vary so widely in other places, confirmed by the citation of John 
the Monk and the Latin version, seems to be conclusive that some word 
must have been omitted in the Greek corresponding with ]Ns0 and ver- 
bum, and that tpéywv has been substituted for a term of which flo and vow 
are the proper representatives. In the Peshito version of the New Testa- 
ment |J\%o is always the corresponding term for Adqos, as verbum is also in 
the Latin versions. The word omitted is therefore doubtless Adyos; and it has 
probably been removed by some one who confounded Adryos cod with o Adyos 
@cos, so frequently occurring in the earliest Patristical writings as an appella- 
tion peculiar to our Lord and Saviour Christ, and which ought not, therefore, 
to be applied to any other, This removal must have been made subsequently 
to the time of the transcription of the copy from which the Latin version in 
the MS. of Corpus Christi Col. was made. For flo of the Syriac, and vow 


of the Latin, we find rpéyor in the Greek, which is evidently erroneous. 


4 


as 


1"O THE ROMANS, 292 


From the circumstance of this Latin version, which ih all probability was 
made long subsequently to the time of John Chrysostom, having retained 
the true reading, this error appears to have found its way into the text since 
the time of that writer; and it does not, therefore, appear improbable that it 
might have been taken from the following expressions of his in his enco- 
mium upon Ignatius: xai mpos tiv dvow rpéyor, see p. 1685 eri Oavarov 
tpéxyorra opara Tov paptupa, p. 169. Reference may also have been made 
to the Martyr’s own words, wpoadetvac 7Q dpouw aov, Epist. to Poly- 
carp, ch.i. p.1. I formerly thought that rpéyov might have been a 
corruption from yo, which may be supposed to signify the same as 
flo and vow; but upon reconsidering the passage, it appeared to me that 
Ignatius had in his mind the same idea as is expressed in the first chapter 
of St. John’s Gospel, where. the divine nature of Christ is called Ad-os, 
verbum, JANso ; while the Baptist, contrasting his own merely human nature 
with that of our Lord, calls himself dor} Bodvros, lo, vow, “the voice of 
one crying,” &c. This view of the passage, which I had already commu- 
nicated to the Chev. Bunsen, I found afterwards completely confirmed by 
an early writer, John the Monk, who cites both this passage of Ignatius 
and the words of the Gospel of St.John in illustration of what he ad- 
vances with regard “to the men of the word and the men of the voice,” in 
the extract which I have given from his letter to Eusebius and Eutropius. 
See p.242. The view which he takes in considering Adyos to represent the 
spiritual man, and dey the natural man, seems to have been held by many 
early writers. In the Constitutions of the Apostles, Book vi. ch. 30, Christ 
is called apytepéa ravtwv Toy AoyiKov TaypaTwr. Origen, in his Commen- 
tary on Johni.10, writes: aowep o xupiws vids Tov cot ovy ETEpos AS You TVY- 
YaVOV, YNTAt Ayo" aiTos yap Oo ev apyn Aoyos Hv 0 pds TOV Oedv 6 Adryos Ocds* 
ov'ras 0 “lwavyns o tarnpérys exeivov Tod AOyov, Et Kupiws akovommev TIS ypadys, 
oy ETEpos GY Mavis, xypHtat Povy decxvvovon Tov Aéyov: Opera edit. Delarue, 
Vol. iv. p.118. Compare also Hyotpar Kat dwvy Tov Aoyov, p. 85 ibid ; 





and, p.149, +@ xexparyKort Tay elonpéver Tept Tod, hwy 2) Vv pev ecvac Tov loay- 
vyv, Réyov de Tov “Tysovr, djAov ora. In his Commentary on Matthew he 
writes: eis dé romuyy TOV AoyiKOV 0 Adyos, Vol. iii. p- 441, and aozep 3é 
epxeTat 0 vios Tov avOpw@rou év TH d0gy Tov Tatpds avTod, oVTwS ayyeAot qtVd- 
Mevot ot Ev Tots TpoPyTass Aoyot MET AUTOU Tapayivovrat, ibid. p. 549. Origen 
always styles Christ 0 Aoyos @éos and 0 @€os Aoyos. See the reasons which he 
assigns why Christ is not called o Acyos rod Oeod in the Gospel of St. John, 
Vol. iv. p.54,ibid. Athanasius calls man before the fall 6 Aoycxds. Thus, in 
his Treatise de Incarnatione Verbi Dei, we read, 0 dé NoyiKds Kat Kat’ eikova 
yevopevos avOpwmos npavitero’ Kat To tro Ocov yevouevoy Epyov TapaT@AXAvTO. 


> XV dc 3S / ne ‘ la ‘ . n va 2 nN 
ampemes 0€ nv TaAW Ta ama&é yevomeva AoyiKa Kat TOU Aoyou autTou peTa- 





293 NOTES ON THE EPISTLE 


oyovra waparddAvobat, edit. Bened. Vol.i. p.52. And continuing his argu- 
ment in the same Treatise, p.58, he writes: Oey 0 tov cot Adyos de éavrov 
mapeyévero, wv” ws eikav Ov Tov TaTpos Tov Kat’ eikova avOpwroy avaktioa 
duvy6y. And in his first oration against the Arians, ibid. p. 446, ov yap 7Aar- 
7é0n 6 AOYos TOua AaBov, Wa Kai yapw CyTHon AaBetv, GAAG padAov Kat 
eOcotoingey omep évedvouTo, Kat TAoY exapioaTo TO yéver TaV avOpATwY TOTO. 
Basil—or whoever may be the author of the Homilia adversus eos qui 
per calumniam dicunt dict a nobis Deos tres—writes: ‘O “loavvys, povy pev 
édéyeto Boa@ytos év TH Epypw, avOpwros dé BV TH iow py ovv avaiper dia 
70 dvoua TOD AoYyou THY TOU povoyevors UTOsTacw: Opera edit. Garnier, Vol. ii. 
p-612,c. In the Hodegus of Anastasius the following words are put 
into the mouth of Acephalus: Kat rs réAw etpioxopev Tov paxaptoy “Aava- 
c1ov mpos “lovBeravov tov Baoidéa ypadhovra’ ort 6 AOyos CAPE éyévero, tva Kat 
9 cape yévyta Adyos. See Gretser opera, Vol. xiv. p. 102. | 

P. 44. 1.1. «380 |>0>2 “That in love ye may be in one concord, 
and may praise God the Father, through Jesus Christ our Lord.” This 
passage as it stands, although it expresses to a certain extent the same sen- 
timent as the Greek, does not come sufficiently near to be a translation of it. 
I suspect that some alteration has been made here in the Greek, to favour 
the notion of the practice of chaunting in the churches having been intro- 
duced by Ignatius, as we find it mentioned by Socrates in his Ecclesias- 
tical History, Book vi. ch.8. See p.172. Scultetus also suspected that 
this passage of Socrates gave rise to some alteration in the Epistle to the 
Trallians. See Vedelius’ Edit. p.33. There is nothing in either of the 
Greek recensions to correspond with ¢;S0 “our Lord;” neither is the word 





@cG, for |n NU, before ratpi, now found in them; but it seems to have been 
in the copy from which the Latin B. was made, for this has ‘ Deo Patri,’ 
conformably to the Syriac. The variation has probably arisen from some 
subsequent copyist mistaking the contracted form @@ for the article 74; 
and thus reading 7@ warpi instead of 06 marpi. 

1.2. . reads locams}is, and adds after it Jadoo» which agrees with 
the Greek: this would therefore require the insertion of Zupias in the text. 
I have changed 6 cds into rov @cod, and added efvae to agree with |omas, 
to make the sentence correspond with the Syriac; and the passage then is simi- 
lar to dperé pe Onpiwv etvar below, p.45. EvpeOjvai, as it is found in both the 
Greek recensions, might perhaps have been retained ; but it is itself an Ara- 
maism, being a literal translation of ea>2.«], which is the word otherwise 
employed to correspond with it in these Epistles. The Colbert MS. and 
Simeon Metaph. invert the order, and place o @cds before katygiwoev: the 
other copies retain the order of the Syriac. 





TO THE ROMANS, 204 


L.3. 7. adds aS after on joas: 80 also the quotation by John the 
Monk, p. 207, 1.10. }usi> oued9] my “That I may rise in him in life.” 
There is nothing in the Greek to agree with “in life’; but John the Monk 
had also this reading, and indeed he uses the very words of the Syriac text. 
See p. 207, The MS. of De Thou reads dvareiAwpev for avareiAw (see 
Whiston’s edit. p. 240); and so, also, Simeon Mataph.: Cw) may probably 
have been effaced in the copy, and the next transcriber, to give a meaning to 
the passage, have inserted » before the particle év, and thus formed the plural 
termination. See note p. 280. The reading of the Syriac seems to be con- 
firmed by the fact of our finding Cw connected with avéreaer in ch. ix. of the” 
Epistle to the Magnesians, p.67. The Syriac would suggest év air@ for eis 
avrov, which both Latin versions in ipso seem to confirm; and Severus also by 


faneaSco> “in Christ.” See p. 215, J. 19. 

15. Solas “to be given.” There is nothing to correspond with this 
in the Colbert MS., nor in the usual editions of the other recension. I 
have therefore inserted d306jva from the MS. of De Thou (see Whiston’s 
edit. p. 240), and Simeon Metaph. (see Cotelerius), where the true reading, 
as in the Syriac, has been retained. The writer of the Epistle to the Smyr- 
neans has copied this jv etyouae reAclav por 300 Hv as, ch. xi. p. 113, 

y. reads Jy for aX. 

1.6. [lo “and not.” The Greek texts vary here from each other, one 
reading ows, and the other tva; while, according to the Syriac, the true 
reading seems to be xai. It is remarkable in this Epistle, that in the pas- 
sages in which the Greek recensions agree generally so very closely with 
the Syriac, when they vary in a single word from the Syriac they also vary 
from each other. I have adopted xai » in the text, as it is read in the 
Syriac. 

1.7. y. prefixes » to 1,02], and thus confirms my suggestion in my 
former note 17 on this Epistle. — {apaal\So <2 “Then shall I be 
faithful, when I am not seen in the world.” This passage is cited by John 
the Monk in the very words of this Syriac translation. Tore écoua:, which 
I have adopted to correspond with bal Jon q*pacl, is like rore Eoomar paby- 
Tis, p. 45 below: the Syriac expression is identical in both places. - 

1.8. y. reads ta] |pu2So, and adds yo, after TA The reading of 
the Nydpr. MS., ore kéopo pi paduae, would agree more literally 
with the Syriac than the readings of the other MSS. which I have retained 
in the text. 

t424— Da “For there is nothing which is seen which is good.” I 
have inserted yap in the Greek, as required by the Syriac, upon the autho- 
rity of the MS. of De Thou (see Whiston’s edit. p.240), and Simeon 





295 NOTES ON THE EPISTLE 


Metaph. (see Cotelerius); and it is also supported by enim of B.. It has 
been omitted in the Colbert and other MSS., probably on account of the 
recurrence of this particle in the interpolated passage, ra yap BAewopmera, K.T.A., 
immediately following I have substituted caddy for aidyor, to correspond 
with ,424, which word represents xadov only five lines above. The Latin 
A. reads bonum, and Timotheus of Alexandria |} “ becoming,” correspond- 
ing also with xadov. The change to aiévoy has doubtless been made in con- 
sequence of the insertion from 2 Cor.iv.18; for both the Latin A. and 
Timotheus, which have retained the reading as it is found in the Syriac, 
‘have not this insertion. This place is very important for the history of the 
text of these Epistles. It shews that this passage from 2 Cor. has been in- 
troduced into the Greek text, not only subsequently to the time of Timo- 
theus, but also to the period at which the copy was transcribed from which 
the Latin version A. was made. I observe, also, that B. has omitted the 
next passage, 0 yap @cos—qaivera, which exists in the Latin A., and is also 
quoted by Timotheus: This likewise seems to furnish evidence that B., in 
its present state, is subsequent to the date of this Patriarch of Alexandria. 
In Simeon Metaph. the rest of the chapter after aiévca is omitted. 

1.9. {ou od “The work is not of persuasion,” or, as the Syriac may 
be equally rendered, if we do not consider the Greek, ‘ Not that persuasion 
is the work.” It is similar to the expression cet yap émayyeAlas To Epyoy in 
the Epistle to the Ephesians. See note, p..284 above. This agrees with the 
Greek B. and the Latin A., and is further supported by the citation of 
Timotheus of Alexandria at p.210: stwmrjs povov of A. may have been 
only a corruption of wecopnovys; for out of the nine letters of which this 
word is composed, eight are found in the eleven which form the other 
two words; or, indeed, it may have been an intentional change. 
|Zoamglooz> agrees with Xpioriavcpos of A. and ‘Christianitas’ of B. 
Timotheus of Alexandria has |aag\mz> with Xporiavds of B. and ‘ Chris- 
tianus’ of A. Such variations may easily occur from the practice of con- 
tracting these words in MSS. |SoNS— so “when the world hateth it.” 
The reading of the Syriac is exactly confirmed by the Armenian version : 
‘‘ Ail mjeds intsch é khristonéuthiunn, horsham ateah zna asch’charh ; 
d.i. aber etwas Grosses ist das Christenthum, wenn die Welt es hasst.”’ 
See Prof. Petermann, Ueber das Verhaltniss der Armen. Uebers. der Briefe 
des Ignatius, in Jahresbericht der Deutschen Morgenl. Gesellschaft fur 1846, 
p- 202. I have retained oray puojra iro Koopov of B., confirmed by both 
Latin versions. This has been omitted in the Colbert MS., probably from 
an oversight of the transcriber. It is rendered by Timotheus, at p. 210, 
tsoss eso falimso» ldo] “when it is hated by the world.” 


TO THE ROMANS. 9296 


P.46. The following extract, which I have found in a MS. that came 
into my hands since the first part of this volume was printed, I insert here: 


nas la] wold ba]. Ldsoss Zod» Sad tinal baapo? nd) eine} oo 
ona} sb} Z}so Jans cod fs] 12, p>? . paisa Ja] Sako 12,8 
D> Joom> uwlod yoomd ganas a] [SS .ntzadol Pb colul, 
wala] [glee [raf Jods] carapt}os |Lotty Jom} usco>ce .ni>p> 
Jash> }-o3 [Soon ward lie|s ha] qaed DSO |Zosda Iscams0 lad)» 
eo ona | yopsco - emo TAN won» |Zonuds il nia Ay FyO 
}arx3> AdjI> [So Nad. }p0a |imaa Smo]? wacares ..502. MRS 
ol sean] Laban? Jan;Scdo Joa, wad ams} : | lon JaSordaso 
last [Daw + en Ja}so t=? ¢ aD Dawe Cpe Oo Oh> Tein 8 be) 
cOralals cain. peuhe hh] p22 wordofoo moz{lo yal Jom f .mode] 
chin (1 Tyas Lao Togs cep fa] P5fan a asennad fa] sana 
Vian gD RUSS Lud <0 > yooolo .]3] Joo Lasso Somer [ipudo [a] 
“From the Epistle of the same Saint Ignatius to the Romans—‘I write to 
all the Churches, and make known to every man that willingly for God I 
die, if it be that ye hinder me not. I beseech you, be not towards me in 
love that is not in its season. Leave me, that I may be the beasts’; that 
by means of them I may be worthy of God. The wheat am I of God; and 
by the mouth of the beasts Iam ground, that I may be found the pure 
bread of God. With provoking provoke the beasts, that they may be for 
me a grave, and may leave nothing of my body.’ Again—‘ Leave me to 
receive the pure light. When I go thither I shall be a perfect man. Per- 
mit ye me to be an imitator of the sufferings of my God.’ Again, from 
the same Epistle—‘ Pray our Lord for me, that by means of these instru- 
ments I may be found a sacrifice to God. I do not command you, as Peter 
and Paul, who are Apostles. I am condemned; they are free, but I a slave 
even until now; but if I suffer I am the freedman of Jesus Christ, and I 
shall rise in him from the dead free.’ ”’ Mus. Brit. Cod. Add. 17,134. 
bd. (28 ans “To all the Churches,” agrees with B. of the Greek 
and Latin, and is supported by the quotation by Timotheus of Alexandria 
at p. 210, by the extract found at p. 201, 7.7, and by that which I have given 
immediately above. The Colbert MS. and Simeon Metaph. omit racas. 
The origin of this omission seems to have been the apparent contradiction 
between this place, where Ignatius says, ‘I write to ail the Churches,” 
and the interpolated passage in ch. viii. p.13 of the Epistle to Polycarp, 
where he is made to say that he was not able to write to all the Churches: 
éret Maras Tats ExxAnoias ovK ydvvynOnvy ypatra. His meaning in writing 
thus seems to be, “I wish all congregations—not merely the one located 
2Q 


297 NOTES ON THE EPISTLE 


at Rome, to whom especially this Epistle is addressed—to know that I am 
willing to die for the sake of the Gospel.” 

y. reads La] s9aS0o0 and La] |>3. 

1.2. va132052 U “Ye do not hinder me.” Neither the Greek nor Latin 
texts acknowledge this pronoun; nor Timotheus of Alexandria, who reads 
simply gomoZ “hinder.” The Syriac extract which I have given imme- 
diately above supports the reading as it is found here in the Epistle. 

1.3. n1isp> cooaZ “That ye be not towards me in love that is ; 
not in its season,” (or in unseasonable love). Both Greek recensions have 





evvoa &katpos in the nominative, which is a harsh mode of expression in the 
Greek, and may have originated in mistaking @ for os in a defaced copy. I 
have added év, as in the Syriac, to which idiom this expression seems to 
belong: it resembles m2Zaso,> oomd, év opoiwparte avrov eivar in the 
Epistle to the Ephesians, p. 17. 

1.3. |ZoLae2 loos “To be the beasts’,” exactly agrees with Oypiwr etvac 
of the Greek, omitting Bopav of A. and Bpayua of B. This omission is also 
confirmed by the Syriac extract just cited, and also by that at p.201, 
1.9., and affords another instance of the Greek recensions in this Epistle 
when they vary from the Syriac also differing from each other. Although 
this word has been introduced here, the interpolator has imitated the simple 
construction aperé pe Onpiov etvat, below, in ch. vi., by tov tov @eov OéAovTa 
etvat, Where it is plain that he had this sentence before him by his using 
dgeré we in the words immediately following ; and again, in ch. vii., wadAov 
éuov yiveobe. 

1.5. ba] eaghso “I am ground,” agrees with adydoua of B., not with 
adA7nOwua of the Colbert MS. and molar of both the Latin versions. All the 
best authorities are in favour of this reading; thus Irenzus, in the Latin trans- 
lation which has come down to us, has molor, see p. 158; and Eusebius, 
who copied from him, see p. 162; Rufinus, p. 162; the Syriac translation 
of Eusebius, p.204; the extract at p.201; and also that which I have 
given above, p.296. Jerome has molar, see p. 166; and so, also, Bede, 
who copied from him, p. 187. 

JnS]> ],02 LSouwS “The pure bread of God,’ agrees with B. of 
the Greek and Latin, and “mundus panis Dei” of Irenzus, see p. 158, 
which is also confirmed by the two Syriac extracts above mentioned, see 
pp. 201,296. Bede also has “ paniséDei mundus,” p.187. Eusebius, citing 
this passage as quoted by Irenzus, has only xa@apos apros, see p. 162; and 
in like manner the Syriac version of Eusebius, p.204. Jerome, following 
him, has “ panis mundus” only, p.166. Rufinus reads “panis mundus 
efficiar Christo,” p. 162, which agrees with rod Xprorov of the Colbert MS. 


TO THE ROMANS. 298 


The change of @eod to Xpurot in A. may have originated in the same 
motive which suggested the omission of Adyos in the former part of this 
Epistle: see p. 41, /.8, and note p,291, The expression dpros @e¢od—which 
occurs again, in another sense, in this Epistle, as applied to the flesh of Christ, 
see p. 51, /. 3, might have been considered as peculiar to Christ, in the same 
manner as Adyos Mcotd might have been deemed appropriate only to him; and 
thus this notion have given rise to the substitution of Xpiored for @eod in one 
instance, and to the omission of Adyos in the other. We have also, in this 
same chapter, a similar instance of omission in the Colbert MS., where @e 
is left out before @voia, apparently to avoid calling Ignatius a sacrifice to 
God, as Christ is called by St. Paul: Eph. y. 2. 

Arig ° LHe’ “With provoking provoke.” The intensitive addition of 
this noun of action seems to express the .aAAov of the Greek. The root 
is used here, and below at p. 48, 1.9, for xoAXaxéve of the Greek: in the 
Epistle to Polycarp, p. 4, 1.8, we have ‘S paso for this word. 

7. ¥. U .2]> . 

1;004 “ Burden”; as if the reading had been Aépos for Bapis. 

1.8. fasaeSO SOs “To Jesus Christ,” is supported by B. and both the 
Latin versions. Simeon Metaph. agrees with the Colbert MS. in reading 
tov Xpiorov for “Inyoov Xpiorov. The error probably originated in the scribe 
confounding the contracted form 7, usual in MSS., with the article rov. 

i ge qe 0 aS> “Intreat our Lord for me.” ‘Our Lord’ 
agrees with roy Kvpcov of B., not Xpiorov of the Colbert MS. ; a variation which 
has probably arisen from confounding the contracted forms of these two 
words. I suspect the word Arraveioare, which seems to refer to the passage 
év ayarn xopos yévouevot, p.43 above, which also appears to have undergone 
some alteration. See note p.293. It seems more probable, from the 
Syriac, that Ignatius should have used the expression aitycacbe wept (or 
Umep) éuov, as we find in the interpolated passage in ch. viii. p. 53 below. 
A. and A. would be easily confounded in uncial MSS., and the change from 
the one word, therefore, to the other would be slight. The word Arra- 
vera is used by Ireneus. See Massuet’s edit. p. 164. 

Jas |Duw=>> “A sacrifice to God,” agrees with Greek B. and Latin A. 
and the Syriac extract, p.296. Simeon Metaph. agrees with A. in omitting 
Oco. 

P. 48. 1.2. 9. omits ea? after Qian. 

1.3. ha] lon |3¢aa80 “TI shall be the freedman of Jesus Christ,” 
agrees with B. The Colbert MS. omits yevyjoouac; and so likewise 
Simeon Metaph. Xguorov also is not found in the Colbert MS. 





299 NOTES ON THE EPISTLE 


Dcse—yeasto “ And I shall rise in him from the dead.” "Avaorjcoua 
expresses this. I have not, therefore, added in the text é« vexpav, or amd 
vexpov as we find in the Epistle to the Trallians, ch. ix. 

l. 4. ae] u 502 “To desire nothing.” Both Greek texts add cooptkoy 
i) waratov, Which is probably a gloss, and is subsequent to the Latin version A. 

1.5. fa] (803 ]Zetm Dud “I am thrown among beasts,”’ as the repre- 
sentation of @ypiouayo, agrees exactly with the Armenian version: “I 
médsch gazanatz jem arkeal, ¢mitten unten wilde Thiere bin ich geworfen.’ ” 
See Petermann, in Jahresbericht, above cited, p. 202. See note on the Epis- 
tle to the Ephesians above, p. 279. . reads Dasa> for Dud. 


1.5. |wnsD0 |Sas> “By sea and by land,” which would invert the 
order of the Greek, and read d:a Oardoons cai ys. Jerome also has this 
order, “in mari et in terra”; and it is further confirmed by the Syriac ver- 
sion of Eusebius, p. 203. If Ignatius wrote this letter from Smyrna, as the 
interpolator states, ch. x., and had come from Seleucia thither, as the Acts of 
Martyrdom state, see ch. iii. p.192, he had indeed been subject to the 
ill-treatment of his guard during a considerable voyage by sea; but he was 
still at the place where he disembarked, and could not, therefore, subse- 
quently have received the same treatment during any long journey by land. 
The land journey in this case could only have been that from Antioch to 
Seleucia, too short a distance to seem to warrant these words of Ignatius ; 
but the only one which could be alleged. This circumstance might have 
caused the change in the order of these words. Bp. Pearson saw this diffi- 
culty, and offered the following explanation of it: “‘ Male hxc suggillant qui- 
dam, que recte explicari possunt, presertim ex Philone, p. 1028. B.C. 
terra marique: terra scilicet ab Antiochia ad Seleuciam, et jam nunc Smyrne: 
mari 4 Seleucia ad Smyrnam.” See Annot. Dr. Smith’s edit. p. 54. 

1.9. 9. aed daa Swe? 1] H,Sco. I have adopted ovvropa of B., 
which reading is also confirmed by Eusebius, as being nearer Sg of the 
Syriac than érojma of the Colbert MS. In the next line we have also 


Swe? for ovyTopes. 

1. 10. con s——— flo “ And not as that which is afraid of other men, 
and does not approach them.” The Syriac rendering of this passage, as it 
is quoted by Eusebius at p. 203, agrees exactly with this, with the exception 
of reading os “ not,” for Po “and not,” and omitting {2} “men,” (or 
“some”’). The Greek text of this passage, as it is given in the editions of 
Eusebius, agrees with the text of A. and B. But there seems evidently to 
be some corruption here. Rufinus renders the passage, “deprecabor ne 
~ forte, ut in nonnullis fecerunt, timeant contingere corpus meum.” See 
p.161. Jerome gives it, “ne sicut et aliorum martyrum, non audeant cor- 


TO THE ROMANS. 300 


pus meum contingere,” p, 165. Gildas follows Rufinus, p.175.  Frecul- 
phus follows Jerome, p. 189. Upon the authority of the Syriac 1 have 
added dAAwy, which seems to have been in the text of Eusebius when the 
Syriac version at p. 302 was made, which has }aja], and also in the copies 
whence Jerome took aliorum. It appears that the beasts not unfrequently 
refused to injure the victims exposed to them, ‘Thus, in the case of 
Blandina: mpotcerro Sopa trav eiaBadAopévev Onpiwv—— Kai pydevos ayrape- 
vou Tore Tov Onpiwr airys: and so, likewise, in that of Maturus and Sanctus. 
See Epist. ab Eccles. Vien. et Lugd. ad Asiw et Phryg. Eccl., in Eusebius’ 
Hist. Eccl. Book v. ch.1; and in Rowth’s Reliq. Sacr. edit. see. Vol. i. 
pp. 309, 310. 


PvhOnlslaas 


approach me.” The Syriac translator could hardly have read the passage 





<2| “And even if they should not be willing to 


as it now stands in the Greek. The discrepancy between the two texts, and 
the variation of Eusebius from both in reading dxovra with A. and 6éAy with 
B., suggest the probability of some error here; and this not only in the text 
of the Epistle, but also in that of Eusebius. The quotation made by him, 
as translated by Rufinus, is, ‘“‘ Quin imo et si cunctabuntur, ego vim faciam,” 
see p. 161, which in some degree corresponds with the Syriac version of the 
same, at p. 203, ada wD Oko a [lo eels aS Tos —2| “and even 
should they refrain, and not be willing to approach me”; while Jerome has 
“quod si venire noluerint.” See p.165. The error seems to have arisen 
from some confusion in reading 6éAy for éA6y. Probably the true reading 
might have been kav ara dé éxovta (or adxovra) py €AOn ew’ Eve. Ly (CH) 
of @eAyoy in the Colbert MS. may be a corruption of er (EN), partly 
obliterated, and e4e have been dropped before eyw the next word. Sophro- 
nius’ version of Jerome has ei yap éweAOety jr) OeAHoovor, p. 165. 


bri eed 80) als Qs» “ Know me (or for me) from myself.” This 
is an expression which I do not remember to have met with elsewhere than 
in these Epistles. It is evidently intended to convey the same meaning as 
Lvyyveuny pmo Exere in this place, and ovyyvepmetre wor at p.53. The same 
words are also used in the Syriac translation of Eusebius, p. 203, and in the 
extract containing this passage, p.201. The meaning of the Syriac appears 
to be, “ I crave your indulgence to leave the knowledge of what is expedient 
for me to my own conscience”; in which sense the interpolator seems to have 
understood it; for having borrowed the expression Zuyyveré wor in the addi- 
tion which he has made immediately following, he then subjoins these words: 
el Tis avTov év EavTo yet, vonoato 0 Gédw kat cuprabeito pot. Or, it may 
be simply, “ Grant me your indulgence. What is expedient for me? that 
nothing should envy,” &c. ’Eyo ywéexe of the Greek is perhaps a gloss, 


301 NOTES ON THE EPISTLE 


intended to explain the abrupt and somewhat obscure passage as it stands 
otherwise. These, together with the following words, viv—etvat, of both the 
Greek recensions, had already been introduced into the text before the time 
of Eusebius. The Syriac extract at p. 201 has also these additions, but reads 
se JaSo “what is ordered,” for sa#a2 aS “what is expedient,” an 
error probably of the transcriber, caused by the similarity of the two 
words. 

1.4. oafisc» |Zo%m0 “And the beasts which are prepared”; and so, also, 
in the extract p. 201, as if the reading had been 7ro:uacpeva, as above, p. 47, 
1.10. Both the Greek recensions and Eusebius have Oypiwv re cveraoes: but 
we find cvoracecs rendered below, in this same Epistle, by [Xcan. See p. 56, 
1.2. In the Syriac version of Eusebius we have |Zonsns la2s0 “and the 
collection (or assemblage) of beasts.” See p. 203, /.20. Rufinus, p. 161, and 
Jerome, p.165, and, after them, Gildas and Freculphus, have “ bestize” only, 
which agrees with the quotation made by Severus, p. 216, where we have 
simply [Zoids “beasts.” The following words, avatopat, di.apécers, of both 
the Greek recensions are an addition, subsequent, not only to the time of 
Eusebius, see p. 161, but also to the period when the MS. was transcribed 
from which the Latin version A. was made, like Kxoopuxkov 4 paracdy 
above. 

1.5. baad lowrdZ “Hard torments.” The Colbert MS. has xaxat xoda- 
seis; B. kat xodaors. The Greek editions of Eusebius have xoAaoes; the 
Syriac version, p.203, fastaZo “and punishment,” with B.; Rufinus, 
“ac pene”; Jerome, “et tota tormenta”; the Syriac extract, p. 201, 
jai> Lodiwo “and evil crushings,” probably by a transposition for Jaac# 
“‘torment,” which occupies the place of |Qs in the words immediately 
preceding. Severus, who seems to quote only from memory, has Las2} a>30 
},2@> “and ten thousand kinds of torments,” p. 216, /.9. The probable 
reading of the Syriac seems to be loom for laso. The co and > in 
ancient MSS. vary only by a slight vertical stroke, which might have 
been effaced, and the es and e# then transposed: this would make it cor- 
respond exactly with the reading of the Colbert MS. 


1.6. wardS qadQe0 ]-ssasc» [lou “The pains of the birth are set over 
me.” The Syriac extract, p- 201,119, has easQe0o {ZaSo> flauo “and the 
pains of death are set”; but |ZaSo» seems only to be an error of the copyist 
for 1,080, like poo2 for «#22, as I have mentioned above. In the 
long interpolated passage here these words have been altogether omitted 
by B. In the Colbert MS. we find 0 dé ToKeTOs pot Ewikectat, Which is lite- 
rally translated in the Syriac version of Timotheus of Alexandria, p. 211, /.6, 


TO THE ROMANS, 302 


weds you —? ],soso “but the birth is set over me.” The Latin A. 
has rendered it by “Tile lucrum mihi adjacet’; which interpretation, 
although approved by some, and amongst them by Dr. T. Smith, who com- 
pares Phil. i. 21, cat 7d drodavetv, xépdos, is evidently erroneous, and has 
arisen from the obscurity caused by the long passages inserted both be- 
fore and after these words, which destroy the context of Ignatius’ own 
sentences. 

P. 52. 1.1. |Z gaol |ASo030 “ And my love is crucified, and there is 
not in me the fire for another love”; y. reads |)Scu5» “of another love.” 
This passage also is rendered obscure in the Greek from having been separated 
by the interpolations so far from its proper context. I have added in the text 





dAAw épwri, to agree with |Zpae] [Saup> of the Syriac, traces of which still 
seem to remain in ¢iAdiAov Vdwp of A., and PiAovvri vdwp of B. The men- 
tion of fire in himself by Ignatius seems to have brought its opposite ele- 
ment, water, into the mind of the interpolator, and to have suggested to him, 
in this place, the words of our Lord in his conversation with the Woman of 
Samaria: Jo.iv.14. Origen refers the word épws to Christ. See p. 159. 
It seems, however, from the context, to mean rather worldly affections and 
desires, and to be similar to the expression of St. Paul, Gal. vi. 14, eyo: 
Kéopos €oravpwra. The meaning of the whole passage appears to be, that 
Ignatius, bearing in mind the words of our Lord, Jo. xy. 21, “ A woman 
when she is in travail hath sorrow because her hour is come,” was desirous 
of signifying to the Romans that his hour of departure was at hand; and 
further, to shew them, that since the great object of his love had been cru- 
cified, he was himself anxious to undergo the ordeal that awaited him, by 
which he would be brought into near communion with Him who had so 
entirely engrossed the whole of his affections as to leave in him no warm 
desire for any other object that could be found on earth. The same senti- 
ment he continues in the words following: ‘I have no pleasure in the food 
of corruption,” &c. 


I. 2. ¢. MD neg Lin [Soo “Of this world.” These Syriac words 
are used for ai@ves tovrou in the two places of these Epistles. See p. 36, /.1, 
and p.54, 7.8. In this same Epistle 1S@Ss occurs four times for KOO MOS, 
p- 44, 7.3,8,9, p.46, 7.8. We should therefore have been led, from the 
Syriac, to expect ai@vos or kéomov, rather than Biov as we find it in the Greek. 
Some Latin MSS. have also “‘ Mundi hujus” in this place. See Usher, 
not. 81 on Epist. to Rom. p.38. Montfaucon makes the following remark 
with respect to the use of the word Bios by Eusebius: “ Singularis est apud 
Eusebium vocis Aios significatio: passim quippe pro genere hominum acci- 


pitur: sic Pp: 31, b. TOLOUTOS ov ervryyavev Tas 0 ™po Tov TwTnpos 7 M@V Tapovu- 


303 NOTES ON THE EPISTLE 


cias Bios; id est, hujusmodi profecto erat ante Salvatoris adventum totum 
hominum genus: et p.347, wa yap émBy o Ocds TO Tov avOpdreav Bie; 
hoc est: Nam ut Deus ad hominum genus accederet. Et passim alias. See 
Preliminaria in Eusebii Commentaria in Psalmos, cap. x. p. xxxviii. 

Po. tis — Saud: y- points this passage thus: |S> lasts Seas 
Loam eanoluls .faaowe fy} [S> cSov0 . Lansmdor Ning waoduls . La] 
imu tJ», which seems to be the most natural order, and is translated thus : 
“The bread of God I seek, which is the body of Christ; and his blood I 
seek, which is love incorruptible”; evidently referring to the words of our 
Lord, Jo. vi. 54: “ He that eateth my flesh and drinketh my blood,” &c. 
If the punctuation, as in the text printed after 8., be retained, the passage 
will run—“ I seek the bread of God, which is the flesh and blood of Christ 
(that is, Christ’s body); and I seek a drink which is love incorruptible.” 
The Colbert MS. and Simeon Metaph. add cov after roua, and A. also Dez. 
The Augsburg and Nydpryck MSS. read ro ropa atrov for ro aipa avrod. 
See Archbp. Usher’s Edit. not.84, p.38. I have arranged the words in 
the text in the order of the Syriac. The Latin version A. seems to have 
been made from a MS. transcribed before the additions éprov ovpanov, aprov 
Cons—'Inoov—rod Yiov rod O€ov—ev torépw—xai “ABpadp and Kat aévyaos 
Coy had been introduced into the text. The two last words seem to have 
been suggested by adOapcia kat Cw aiwvios of the Epistle to Polycarp. 
See p. 5. 


P. 54. 1.2. <>-| “Those who were near.” ¥. reads eas40 U> <>] 
«‘ Those who were not near,” as in the Greek, ai x) tpoojKovoa. This is in 
the feminine, and refers to éxxAyotac; but in the Syriac the masculine is used 
throughout, and relates to the persons. I am inclined to think that the 
reading of 8., without the negative, is correct ; and it seems to be confirmed 
by the following passages of Chrysostom, apparently alluding to this place : 
Ai yap Kata Tiv odov Toe CVYTPéxovTa TavTOAeY yAreupov Tov abAnTiy Kat 
peta Twoddov é&émepmov Tay éepodioy —ravrTa diddoKwy KaTa Tacay TOAW 
amnjet — ov yap Tots THY ‘Papny otkovor povots, a\Aa@ Kat Tats éy TO meow Ket- 
pévas Todeow aracas ddaoKados anpner— kat Tovs kata Ty Oddy amrav- 
ras evepyernoas. See pp. 168,169. The meaning in the Syriac seems to 
be evidently this :—Ignatius adds to his own salutation that of the Churches 
which had received him; for he continues, assigning it as a reason for this 
addition to his salutation, ‘“‘ Even those who were near (or, not near) to the 
way which I had to pass in the flesh (that is simply his earthly journey 
to Rome) met me, and received me in every city.” This is also the sense 
which the Latin translators have given. But if Ignatius wrote this Epistle 
from Smyrna, as it is stated in the interpolated passage immediately below, 








TO THE ROMANS, 304 


this contradicts the account given in the Acts of his Martyrdom, that he 
embarked at Selucia, and went thence by sea to Smyrna (see ch. iii. p, 102); 
for he could, in that case, have passed by no cities, nor have been received 
by any Churches on his way to Smyrna, Bishop Pearson, with his usual 
sagacity, has perceived this difficulty, and attempts to obviate it by the fol- 
lowing note: “ai 4a) mpooyxoveal yo. Int. Vet, male. Potius, ad me non 
spectantes; ad meam jurisdictionem non spectantes. Interpres male puta- 
vit Ignatium per urbes illas peditem Smyrnam usque pervenisse, Sed 
cogita. Hic enim locus accuratam explicationem postulat, ut cum passione 
conspiret.” Hefele has given the correct explanation, “que non ad viam 
site erant,” but without perceiving the dilemma in which this places him 
while he continues to uphold the genuineness both of the Ignatian Epistles 
of the Medicean MS., and of the Acts of Martyrdom of the Colbert MS. 
1,3. [scons S.easo “Now, therefore, being about to arrive 


shortly at Rome.” y. adds » before |Sc], correctly. This sentence is not 
found in the Greek, where, indeed, it would be unnecessary after the pas- 





sage immediately following in the Syriac had been removed to form the 
nucleus of another Epistle, viz. that to the Trallians. We find, however, 
still traces of it in the spurious chapter which has been substituted: epi 
Tov mpoe\Odvtwv je eis “Papnv—eyyt's pe ovra. I have replaced wade in 
the text by Aordy ovv, because it is the equivalent for these two words in the 
Peshito, 1 Thes. iv. 1, and because I find the interpolator has used Accor in 
the Epist. to the Ephesians, ch. xi. p.29, and in that to the Smyrneans, 
ch. ix. p.111. The particle ovv should, however, be omitted. See note, 
p- 317 below. 

P.3. jasi—_— bang’ » TOAAG hpova teAciwO. This passage is not 
found in the Greek in the Epistle to the Romans, but in that to the Tral- 
lians, whither it has been transferred by the author of this latter Epistle, 
to give a fair colour to the fabrication by introducing a part of the genuine 
writing of Ignatius, as we find in all the spurious Epistles that sentences 
and expressions have been borrowed largely from the true. The idea of 





transferring this considerable passage appears to have been suggested by 
the circumstance of the salutation in the preceding chapter seeming to form 
an appropriate and usual termination to the Epistle to the Romans, while 
the passage itself contained nothing which might not be removed without in- 
juring the sense of what had preceded. It contains an additional argument 
why the Romans should accede to the wishes of St. Ignatius with respect 
to the execution of the sentence pronounced against him when he should 
arrive at Rome, but does not otherwise affect any of those which he had 
urged before. 

1.5. pred) “For they who say to me such things scourge 

2R 


305 NOTES ON THE EPISTLE 


me.” Ihave added roatra in the text, to correspond with usa yal? : 
something is evidently wanted in A., which has only of yap Aéyovres pot. 
The arranger of B. has thought to make this intelligible by substituting 
ératvoytes for Aéyorres. Dr. Smith and Chev. Bunsen suggest that paprus 
or paptus on should be added instead of ro:at7a; but this rests upon the 
authority of the Syriac, while the other is only conjecture. It is quite 
plain, from the whole tenor of this Epistle, that some intimation had been 
conveyed to Ignatius from the Christians at Rome who had influence, 
that they were anxious to exert it in reversing his sentence and saving 
him from suffering. They appear to have urged his great spiritual know- 
ledge as an argument why he should desire to have his life spared for the 
good of the Church; to which no reply could be more appropriate than 
that which is contained in these and the following words of this Epistle: 
where he affirms that they who “say such things to him scourge him.” 
He seems to have borne in mind the circumstances of our Lord’s sufferings, 
and to compare the flattery which some addressed to him when he was on 
the eve of his own execution to the scourging which preceded that of our 
Lord, or perhaps the scourging which the Martyrs seem to have under- 
gone previously to their being exposed to the beasts. Thus, in the Epistle 
of the Church of Vienna, cited above, we read: 0 peév otv Maroupos Kat 6 


Lay«ros Kat 7 BAavdiva cat "“Arrados yeyovTo ert Ta Onpia eis TO Onfdotov 





Kat 6 pev Maroupos Kat 0 LayKros avis dujecav év TO appibeatpw dia Tacs 
KOAGTEWS, ws pndev OAwS TpoTETOVOdTEs’ paAov de ws Dia TAciovwY HON KARPOV 
éxBeBiakores Tov avTimadov, Kal Tept Tov oTépavov aro Toy ayova éyorTes, 
imépepov madw tas die€ddovs Tov pagTiywy Tas exetoe EOiopévas; and a 
little below, speaking of Blandina: gomevde rpds avrovs yaipovea Kat ayad- 
Arwuéva ert TH E€00e, ws els vuuduKov detrvoy KeKAnuévy, GAAA un Tpos Onpia 
BeBrAnpévy Kat pera Tas paoriyas, meta Ta Onpia, K.7.A. Rowth, Reliq. 
Sac. Edit. ii. Vol. pp. 309, 316. 

1.6. 7. [a] cmaado. 

1.7. mS—usos “But with me it has war,” as in B. A. adds rAéor 
before zroAepec. 

1.8. 9. fa] emaaso. A. has My od dvivauac; B. My yap ovx éBovdrduny. 

LU. canes “To you,” agrees with vuty in B., and “vobis” both in A. 
and B. 4. fa] Sao. 


1. 10. ra hl -a01} “ For I am cautious.” These words, which appear 
to be necessary for the sense, are omitted in the Greek. The meaning of 
Ignatius is—Although I may be able to write to you on heavenly subjects, 
I am, nevertheless, afraid of causing you mischief thereby. Grant me your 
indulgence therefore, for I am cautious, lest not being able to comprehend, 





10 THE ROMANS, 306 


&e. Ihave put puvridocvoua yap in the text to correspond with La] p07, 
perhaps, however, the proper word should be dopadifoua, as we read in 
ch. v. of the Epistle to the Philadelphians, p.93, which is evidently bor- 
rowed from this place. 

P. 56. 1.1. 480% |a] emaadsco “And am able to know,” agrees with 
divauar voety of B., ‘potens scire’ of A., and ‘possum intelligere’ of B. 
A. reads duvauevos, probably an error from dévaua voetv, as Chey. Bunsen 
has observed. I would further remark, that in MSS. written in uncial letters, 
and without the division of the words, such a change would be most easy. 
The sound of ¢ and a is very similar; and they are frequently interchanged 
in ancient MSS, In a very ancient Palimpsest copy of the Gospel of St. 
Luke which I am now collating, ch. vi. v. 2, is read rr wovevrar o ove ackeorw 
Tos caBBacr: but two verses below it is written efeormw. Dr. Jacobson 
gives one instance of this even from the modern Medicean MS., only a few 
lines below this passage, where yevoere is written for yetoera. See Patt. 
Apostt. p. 360, not.; and in a note at p. 483, ibid, he observes “e et a a 
The E and the C are very similar, 


b 


librario nostro seepissime commutantur.’ 
only varying by a slight stroke from the centre of the former, which being 
effaced or faded would reduce it to the form of the C: the final N is very 
frequently omitted, and replaced by a slight horizontal line above, thus 
With these easy changes AYNAMAINOEIN becomes AYNAME- 
NOCI. The Iota is the smallest letter of the alphabet, and may be easily 
effaced, together with the slight line over it. 

l. 3. |paSasZ » HaOyrys, “A disciple ;”’ that is, a perfect disciple, as the fol- 
lowing words shew. Ignatius seems to allude to our Saviour’s words: “ Be 
ye perfect, even as your Father in heaven is perfect,’ Matth. v.48. And 
again: ‘The disciple is not above his master ; but every one that is perfect 
shall be as his master,” Luke vi. 40. To this he thought he should attain 
by martyrdom, as he writes above: tore @ooua pabytis aAnOas “Incov 
Xpiorod, Ore ode TO COua pov 6 Kdopmos Orera, p.45. And again: év dé rots 
adikypact avTav paAAov pabytevouat, p.47. The Syriac extract at p. 198, 
I. 16, has }paSonz olow coleoa “have ye been to me disciples;” or it 
may be rendered, “be ye disciples to me.” Severus, p. 217, 1.10, eS | 
cadef JpeSonz >| o> “ lo, already am I even a disciple.” 


13. last— uw. “For I am far short of that perfection which is 
worthy of God.’ I have introduced into the text po of B., which 
agrees with the Syriac: not yutv of A. The extract at p. 198, J. 16, reads 


chapean Fay Cad “for we are far short,” and Severus, at p. 217, 1.10, 
ae (pean ty 4h “for many things are lacking to us.” A&/ws has 


307 NOTES ON THE EPISTLE TO THE ROMANS. 


been added, as it is required by the Syriac: the interpolator has retained 
the words a@&:o: tod cov in his last chapter; and in the inscription of this 
Epistle we find a&d0cos and aéiofea rpdcowra: and this word is also bor- 
rowed by the interpolator in the Epistle to the Magnesians, ch. ii., and in 
the inscription of that to the Trallians. To agree with the Syriac, I have 
adopted reAciw9a, of which avoAcpbe of B. seems to be a corruption, after 
which it appeared necessary to add the negative uw to give any meaning to 
the passage. We find in B., in this same sentence, 70 rereAeiopar 4 wadyrys 
eiuc; and at the end of ch. iii. p. 75, éav dé TeActwO0 Taya yevyooua. Inthe 
Epistle to the Philippians, ch. xv. p. 156, uéuvyobé wou Tov decpar, tva TeAeLwOa. 
In the Martyrdom of Ignatius, ch. vi. p.195, we read, viv diay éreOiper 
yevéoOa Terciwowv, where the writer apparently refers to this very place, as 
he expressly does to another passage from this Epistle in the words imme- 
diately preceding those which I have quoted. The word reAecovjua is em- 
ployed as an euphemism for ‘death’ by the writers of the New Testament. 
Our Saviour, in his reply to the Pharisees, who said to him, “ Get thee out 
and depart hence, for Herod will hill thee,” answers, “Go ye and tell that 
fox, Behold, I cast out devils, and I do cures to-day and to morrow, and the 
third day I shall be perfected (reAcrov'ar): nevertheless, I must walk to-day 
and to-morrow, and the day following ; for it cannot be that a prophet perish 
out of Jerusalem.” Luke xiii.31. Compare Heb. ii. 9,10. v. 8,9. with 
Phil. ii.8. The word reAccotuae was afterwards frequently applied to Mar- 
tyrs. Chrysostom applies it to Ignatius himself: cvveywpyoev o Oeos éxet 
TerewwOjvac Tov ayiov. See p.169 above. In the Synodical Letter of the 
Council of Constantinople, given by Theodoretus, Hist. Eccl. Book vy. ch. 9, 
we read: tay dé kat TeAcL@bevTwv év Tats e€opiats EmaveKouicOn Ta Aetrava : 
and a few lines below, A‘@o1s wap’ avtav TeActwbértes KATA TOY paKaptov Ure- 
davov. In the Epistle of the Church of Vienna, Eusebius, Hist. Eccl. 
Book v. ch. 2, Kat pera daKpvev mTapekadovy TOUS adeAqovs dedmevot iva €KTe- 
vets evryat yivevTa mpos TO TEAECLWOHVaL adTOvs' Kat THY pev DivapLY THs 
paptupias épyo émedeikvovto. See also Routh’s Reliq. Sacr. Vol. i. p. 321. 

1.5. cous “our God”—rot Ocov 7uov. These words are not found in 
either of the Greek recensions; but they evidently belonged to the text at 
the time the additions were made to the Epistle to Polycarp, for the in- 
terpolator, imitating the manner in which Ignatius closes his Epistle to the 
Romans, has retained them in the termination of his own additions—eppacbar 
Uuas dua wavTos Ev OCH yuov Iynoov Xproror. See pp. 55, 310. 

y. adds MLZ» Maa “Here endeth the third.” 





( 308 ) 


NOTES ON THE INTERPOLATED COPLES OF THE 
THREE GENUINE LETTERS, 
AND ON THE SPURIOUS EPISTLES, 
AS EXHIBITED IN BOTH OF THE GREEK RECENSIONS, 


Ir is not my intention in this place to enter upon any philological questions 
as to the state of the text of these Recensions, but to confine my observations 
principally to such passages as may tend to throw light upon the history of 
the Ignatian Epistles. In the text A. of the seven Epistles enumerated 
by Eusebius I have followed the accurate edition of Dr. Jacobson, by whom 
the Medicean and Colbert MSS. have been collated more recently than by 
any other editor; except in a very few instances, where I have retained the 
reading of the MS. instead of adopting the emendations which he has in- 
troduced into the text. In the Latin A. I have also followed Dr. Jacob- 
son’s edition, with the slight alteration of having occasionally adopted the 
variations of the MS. belonging to the College of Corpus Christi, which he 
had supplied in the margin. In the Greek and Latin text of B. I have 
chiefly followed the edition of Archbp. Usher, occasionally substituting the 
reading of other MSS. which the Archbishop did not make use of in 
his work. I have not thought it necessary to point out separately the 
several alterations which I have introduced into the text, because they are 
unimportant to the question which I have now before me, and will be easily 
manifest to any one who will take the pains to compare this text and that 
of the Archbishop with the editions of Cotelerius and Whiston, in which the 
variations of the different MSS. are noted. 


ON THE EPISTLE TO POLYCARP. 


Upon comparing the text of this Epistle, as it is represented by the Syriac, 
with that of the two recensions of the Greek, it will be found to have suf- 
fered comparatively little from the hands of the interpolator. In A. the text 
of the six first chapters has undergone scarcely any change, in no place ex- 
ceeding the alteration or insertion of a single word; and in B. only a very 
few unimportant insertions have been made. The united testimony, there- 
fore, of all the three recensions shews that these six chapters remain most 
nearly in the original state in which they proceeded from the author’s pen, 
and, consequently, supply the best data upon which to ground any criticism 
with respect to the style of his genuine writings. At the end of the Epistle 


309 NOTES ON THE INTERPOLATED 


so much additional matter has been inserted as to swell two small sentences 
into the same number of chapters. 

The first addition to this Epistle in A. is the insertion of the word éxxAn- 
cias in the inscription, which, although apparently unimportant, evidently 
proceeds from the same intention as several other passages in the interpo- 
lated parts of the genuine, and in the spurious Epistles, which bear so 
strongly upon the subject of Church government, and of obedience to the 
same. The word éxxAnoia, although occurring but once in the six chapters 
of the genuine text of this Epistle, see ch. v. p.9, where Ignatius, appa- 
rently imitating St. Paul, and partly borrowing his words, Ephes, v. 28, 29, 
bids husbands to love their wives as the Lord does His Church, is found no 
less than three times in the two spurious chapters which follow. See p. 13. 
It appears to have been introduced with the same object as the following 
passage in the Epistle to the Trallians, ch. iii. p. 75: yepis rotrav éxxAnota 
ov KaAetrat: 7.e. without a Bishop, Presbyters, and Deacons. . 

In the first chapter we find the epithet rod aueuov added to tpocwrov cov. 
This word is used elsewhere by Ignatius. It may have been inadvertently 
omitted in the Syriac; or it may have been added in the Greek, to give 
greater weight to the name of Polycarp. The rest of the variations have 
been already mentioned in the notes upon the Syriac text. 

With ch. vii. the interpolation begins, and betrays itself at once by the 
dissimilarity of the style. The difference of the construction of the first 
sentence of ch. vii. from any which precede it is immediately apparent; and 
in this and the next we find ev@vuorépoc— apuepisvia—Oeouaxapiororate—oup- 
BovAwov ayaryetv dcompeméatatov—Oeddpou0s—evroiiav—terms which are not 
used in the genuine passages, and such as would hardly have been em- 
ployed by a Syrian, the rest of whose writings abound in Aramaisms, as 
I have already remarked. Several words and expressions have indeed been 
borrowed from the genuine Ignatius to give a cloke to the forgery; such as, 
Ocod emitiyo—etpebjvar—ouvjcera Kadetobar—Oeor yvounv Kextnuévos, Kc. 

But the interpolator was evidently ignorant of the exact meaning of all 
these terms in their peculiar idiomatic force, as used by Ignatius; and thus, 
while he endeavours to imitate him by borrowing his expressions, betrays him- 
self in misapplying them. We have an example of this in the employment 
of xataé:aou in ch. vii. This verb occurs twice in the passive voice in this 
Epistle, pp. 1,13, and once in the simple form aé:wOyjva in that to the 
Romans, p.41. The meaning, in all three places is plainly that of being 
accounted worthy by God; or, in other words, God having granted it so. 
Instances of the employment of this verb in the New Testament will readily 
suggest themselves to the reader. Thus, Luke xx. 35, “ But they which 
shall be accounted worthy (oi d¢ Kara&wbévres) to obtain that world ;” 


AND SPURIOUS EPISTLES. 310 


xxi. 36, “That ye may be accounted worthy (va xaraEwbyre) to escape ;” 
Acts v.41, “ Rejoicing that they were counted worthy (xarnEmOnoav) to suf- 
fer shame for his name;” 2 Thes. i. 5, “That ye may be counted worthy (eis 
7d KaragiwOjvac) of the kingdom of God.’ Compare, also, 2 Thes. i. 11, 
1 Tim. v.17, Heb. x.29. It is evident that the interpolator himself under- 
stood it in this sense in the Epistle to the Romans, from his adding rov @cov 
after 0éAyua, p.41. In the only example in which it occurs in the active 
voice God is distinctly named as the agent, p. 43. 

Now the interpolator, in inserting so much of his own matter as to 
amplify the two last sentences of this Epistle into two chapters, was evi- 
dently desirous of disguising the additions which he made by borrowing 
some of the usual expressions of Ignatius to mingle with his own; instances 
of which 1 have just enumerated. Moreover, having observed that the 
word xara&iovc0a, besides being employed in the last genuine sentence of 
this Epistle, had been used elsewhere by Ignatius, he adopts this verb, but 
applies it very differently from the idiomatic sense in which it occurs in the 
genuine text; and thus makes Ignatius request that Polycarp should con- 
vene a council (oupSovAcov) to ordain (yetporovycat) a person, and ‘ count 
him worthy (xatagi@oa) to go to Syria.” He thus transfers to the council 
a term which, according to the peculiarity of idiom, and the example of 
every instance of its occurrence in the genuine Epistles, is only attributed 
to the Supreme Disposer of events. 

In the seventh chapter the address is still maintained in the plural number, 
as in the genuine part of the Epistle immediately preceding, in which Igna- 
tius is speaking to the Smyrneans, as the letter evidently was intended for 
the common edification both of the Bishop of Smyrna and the flock com- 
mitted to his charge. 

In the eighth chapter the address again reverts to the singular number, in 
which respect the closing words of the genuine Epistle have been imitated, 
although they have been removed from the text. At the end the interpola- 
tor returns again to the plural, imitating the close of the Epistle to the 
Romans; and in so doing he has retained the words Oe jpev in conjunc- 
tion with “Iycov Xpiorov, which have been lost from their proper place in 
the Greek copies, (see p. 55); while for év vrouovy has been substituted ev év6- 
THT Kat Emioxory, agreeably to the general purport of the rest of the spu- 
rious additions. 

The variations of B. from A. in this Epistle are very slight, amounting 
only to a few words, which appear to have been added rather by way of 
explanation or illustration than for any dogmatical purpose. This will be 
manifest from the comparison of the two recensions. The addition of apjr, 
7) xapts in B. at the end of the last chapter, (see also the end of the Epistle to 


311 NOTES ON THE INTERPOLATED 


the Ephesians, p. 37), shews that this was the text used by Gregory’ the Great. : 
See p. 176. 
At the beginning of the seventh chapter we find that the oul con- 


tinuing his address to Ignatius and the Smyrneans, states that it had been 


‘made known to him, that on account of their prayers the Church in An- 
tioch of Syria was at peace; and he therefore exhorts them to ordain one 
who may be called a @cddpopuos, to go to Syria; that this might evince their 
unwearied love. In the Epistle to the Smyrneans, ch. xi. p.113, the same 
thing is repeated. The person there to be ordained is called @corpecBiryv; and 
the object of his journey is to congratulate the Antiochians upon being again at 
peace, “and upon having recovered their own greatness, and having had their 
own body restored to them”’: or: eipyvevovowy, kai ateAaBov TO idcov péryebos, 
Kat amekateoT aby airots TO tdtov owparetov. See also Epist. to Philad., ch. x. 
Now unless there had been great dissensions and schisms in that Church 
—of which no account whatever has been handed down—it is impossible 
to understand these words with reference to any other circumstance than the 
persecution of the Christians by Trajan, during which Ignatius himself was 
condemned. Bishop Pearson, in his note upon this passage, says expressly 
this persecution is alluded to: “ Quum esset Troade, certior factus est, finem 
persecutioni Antiochiz per Trajanum impositum esse. De qua re dubitari 
non debet: nam aJoanne Antiocheno, Historico probato, apud Suidam, 
observatum est, or: Tpatavos tots Xpioriavots avakwy nv TIA THS Tiywpias 
mapéoyev’ et tum subjungit Tiberiani historiam. Tuiberiani autem relatio 
facta est ad Trajanum, quum esset Antiochie, ut testatur Joannes Malela 
(Lib. xi.) Antiochenus et ipse.” See Annot., Dr. Smith’s Edit. p.32. Many 
of my readers will probably agree with me, that the grounds which the learned 
~ Bishop adduces do not appear sufficient to remove all doubt on this head.* 
Now, these three letters profess to have been written from Troas, at which 
city Ignatius had arrived on his journey to Rome, to suffer according to the 
condemnation pronounced against him by Trajan during his persecution of 
the Christians at Antioch. This to Polycarp, according to the statement 
made in the last chapter, was written under circumstances of such haste as 
to preclude the possibility of his writing to other Churches, as he wished to 
do. In the Acts of the Martyrdom of Ignatius it is stated, that upon his 
hearing the sentence of Trajan “ he cried out with joy, offered thanks to God, 


* To guard myself from the imputation of presumption, of which some have been 
ready to accuse me for venturing to differ from the opinion of this learned Prelate, I quote 
here the words of a still more learned man, J. A. Fabricius, respecting the two historians 
mentioned by Bp. Pearson: “Joannes Antiochenus, cognomento Malelas, diversus ab 
altero Joanne Monacho Antiocheno, itidem chronographo atque similia passim tradente, 
et similibus delectato fabulis.” See Bibl. Gree. Vol. VI. p. 138. 





AND SPURIOUS EPISTLES, 312 





and, having done this, he put on the bonds with gladness; and having prayed 
for the Church, he was snatched away by the brutish violence of the sol- 
diers.”” Proceeding then from Antioch with great alacrity, he embarked at 
Seleucia, and touched, after much fatigue, at Smyrna; whence he again em- 
barked, being hurried by the soldiers that they might proceed to Rome, 
and landed at Troas. Now all this implies that the journey of Ignatius 
was made with all convenient speed, and that no time was unnecessarily 
lost. How, then, it may be asked, could intelligence have overtaken Ignatius 
at Troas, of the persecution of the Christians at Antioch having ceased, and 
of the Church “ having had its own magnitude restored, and having recovered 
its own body.” For this to have been the case, the condemnation of Igna- 
tius by Trajan for the profession of Christianity at Antioch, and his entire 
inhibition of the persecution of the Christians there, so that their Church 
could recover its former magnitude and constitution, must have followed so 
quickly, that the tidings of all this could overtake Ignatius on his way to 
Rome, when, even under some circumstances of urgency, he had only arrived 
at Troas. Moreover, Trajan must have suspended his hostility to the Chris- 
tians immediately upon the departure of their Bishop, without reversing or 
mitigating in the slightest degree his cruel sentence against him. This 
seems to carry improbability, if not contradiction, upon the very face 
of it. 

I am aware that some persons, who profess their belief in the Divine in- 
spiration of the seven Epistles of the shorter recension which have been 
enumerated by Eusebius, may allege that Ignatius, when he writes as édy- 
AGOyn por, alludes to a Divine revelation made to him on this point; as we 
find pretensions of this kind in other places of the Ignatian Epistles: see 
Epist. to Ephes. ch. xx., to Philad. ch. vii., and to Trall. ch. viii. But this 
view of the matter can hardly be admitted in a critical investigation re- 
specting these Epistles. 


ON THE EPISTLE TO THE EPHESIANS. 

The occasion of this letter, as we gather from its contents exhibited in the 
text of the Syriac version, was to thank the Ephesians for their kindness in 
sending their Bishop, Onesimus, to greet him on his journey, and pro- 
bably, also, to exhibit some other pledges of their esteem and love which 
might tend to alleviate the inconveniences which he was suffering as a 
prisoner in bonds. Having testified how acceptable and gratifying this at- 
tention on their part was to his own feelings, and having spoken in com- 
mendation of their Bishop, who had been the means of conveying it to 

2s 


313 NOTES ON THE INTERPOLATED 


him; and, further, having expressed a prayer that they might all follow in 
the steps of their worthy Bishop, he proceeds to offer a very few words of 
exhortation and advice respecting their duties as disciples of Christ, urging 
his love as an excuse for taking upon himself to do so. I mention this, 
because, although the form of this Epistle has been imitated in some mea- 
sure in the beginning of that to the Magnesians, the character of it is in 
direct opposition to the tenor of most of the spurious Epistles, in which we 
find that Ignatius is made to put himself forward to write upon subjects 
apparently irrelevant to his position as a person on his way to suffer mar- 
tyrdom; and even to the latter part of the Epistle to the Ephesians, as 
exhibited in the shorter recension, where he is made to volunteer, upon a 
future occasion, ‘‘ to write another little book, and make known to them the 
economy which he had commenced towards the new man, Jesus Christ.” 
See ch. xx. p. 37. 

The Syriac recension makes no mention of any other persons, besides 
Onesimus, having gone to visit Ignatius in the name of the Ephesians. To 
have sent a large deputation to meet this Bishop on his way to martyr- 
dom for the profession of Christianity, while he was under a strict guard 
of soldiers, and during the time that a persecution was raging against the 
Christians, in which the emperor himself personally took a part, would cer- 
tainly have been an incautious proceeding, and probably not unattended 
with danger to the Church at Ephesus. 

But according to the Greek recensions, Onesimus was accompanied by 
at least four others—Crocus, Euplus, Fronto, and Burrus the Deacon; and 
these went the whole distance from Ephesus to Smyrna to meet him. Com- 
pare ch. ii. xxi., and ch. xv. of the Epistle to the Magnesians. Of these he 
requests that Burrus should remain with him for their honour, and for that 
of the Bishop. See ch.ii. Upon such an occasion, however, as this, in the 
midst of the persecution of the Christians, when he himself was bound a 
_ prisoner among soldiers, of whose continued ill-treatment of him by night 
and by day he complains, comparing them to wild beasts, and on his way to 
suffer death for the profession of his faith, it seems scarcely probable that 
Ignatius should have requested that a Deacon of the Church of Ephesus 
should be left with him for the honour of that Church and of their Bishop, 
or, as it is expressed in the Epistle to the Philadelphians, ch. xi., simply eis 
Aoyov tysns; and still less probable that the strict guard under whose cus- 
tody he was placed should have consented and allowed of such a proceeding. 

The reason for the introduction, by the interpolator, of such a request as 
this into the genuine Epistle to the Ephesians, seems plainly to have been 
this—to afford him what would appear a plausible method for conveying 
the spurious Letters which he had then either already written, or formed 


——— =: rlC 


AND SPURLOUS EPISTLES. Bld 


the intention of writing, when he made the additions to Ignatius’ own 
Letter. Accordingly, in agreement with the plan thus prepared, we find 
that Burrus is made to accompany Ignatius to Troas; and from thence to 
be the bearer of the Epistle to the Philadelphians, ch. xi., and of that to the 
Smyrneans, ch, xii. 

With respect to Burrus, in the Epistle to the Smyrneans, ch. xii., he is 
said to have been sent by the Smyrneans. In this Epistle, ch. ii., he is 
called a Deacon of the Ephesians. In that to the Philadelphians, ch. xi., it 
is stated that he was sent by the Ephesians and Smyrneans conjointly eis 
Aéyor riyuys. In these two latter places in B. he is called Botpyou; and in 
the former, Bippov. 

In this Epistle, as it is restored by the Syriac version, there is no men- 
tion either of the place where Onesimus met Ignatius, nor of that from 
which he wrote the letter. In the Acts of Martyrdom he is stated not to 
have disembarked before he reached Smyrna. It is not, however, impro- 
bable that the vessel might have touched at the port of Ephesus on the way ; 
and that the Ephesians, having heard of his being in bonds, might have sent 
Onesimus to visit him, and render any assistance which he might be able to 
supply ; and thus have afforded Ignatius the occasion of writing this Epistle. 
Indeed, if we were to take the recension A. as it is found in the Medicean 
MS., and consider the Epistle to the Ephesians, as it stands there, apart 
from the other Epistles, we should necessarily draw the inference that such 
must have been the case, and that four out of the five whom Ignatius is 
stated to have seen, in ch. ii., did not go to Smyrna; for at the end of the 
Kpistle, ch. xxi., he speaks in the singular, as if one. person only had been 
sent to Smyrna: dy éréurare cis Qeov Tys7}v eis Suvpvav’ oOev kai ypada, K.T-A. 
But the true reading seems to be ov of B.: and in the other Epistles, said 
to have been written from Smyrna, the plural form is used; while in that 
to the Romans Crocus is expressly mentioned. See Epist. to Rom. ch. x. 
p-53; to Magnes. ch. xv. p.73; to Trall. ch. xiii. p.85. We are therefore 
necessarily brought to the conclusion, that all the five persons mentioned in 
ch. ii. are supposed to have gone from Ephesus to Smyrna to meet Ignatius. 
The distance between these two cities is 320 stadia, or 40 miles, in a straight 
line; and the journey taking up thirteen or fourteen hours, would neces- 
sarily occupy a part of two days. See Dr. Chandler’s Travels in Asia 
Minor, p. 109. Supposing, therefore, that immediately upon the arrival of 
Ignatius at Smyrna a messenger had been despatched with intelligence to 
Ephesus, we can hardly infer that an interval of less than about four days 
must have elapsed before the deputation from the Church of Ephesus could 
have reached Smyrna and visited Ignatius. If we are to take into account 
here the additional time which would be necessary to carry onward the intel- 


315 NOTES ON THE INTERPOLATED 


ligence to Magnesia and Tralles, this period would be more than doubled. 
We have no information whatever as to how long or how short the sojourn 
of Ignatius might have been at Smyrna; but as I have before observed, we 
have good grounds to conclude that his journey was hurried, and that no 
time was unnecessarily lost. . There appears, therefore, to be some inconsis- 
tency between this and the hypothesis that intelligence was sent to the 
Ephesians of Ignatius being at Smyrna after he had arrived there. If he 
had touched at the port of Ephesus as he passed, the journey of the Ephe- 
sians to Smyrna would seem to have been unnecessary; but if neither of 
these was the case, it is difficult to understand by what means they could 
have obtained information respecting the journey of Ignatius from Seleucia 
to Smyrna, and have been able to arrange their mission so happily as to 
arrive at the latter city exactly at the time when he was passing. 

The variations in the inscription of this Epistle in A. from the Syriac 
have been already noticed, pp. 275—277. 

Ch. i.— Besides the variations specified above, pp. 277—280, the expres- 
sion, “a disciple of God,” has been modified by the introduction of the words 
of St. Paul, Eph. v. 2, to “a disciple of him who offered himself for us an 
offering and sacrifice to God,” which makes it tantamount to simply “a 
disciple of Christ”; whereas the other expression, “a disciple of God,” is 
not used in the Scriptures. The variations of B. from A. here seem to be 
of an Arian tendency. In the inscription, instead of “the Father and 
Jesus Christ our God,” B. has ‘‘ God the Father, and our Lord Jesus 
Christ.” In ch.i., for “imitators of God,” and “fervent in the blood of 
God,” which can refer only to Christ, B. reads “imitators of the philan- 
thropy of God,” and “fervent in the blood of Christ.’’ The other addi- 
tions, Xpiorov, o Ocos, and év Xpior@, seem to be merely explanatory. 

Ch. 1i.—The Syriac shews this to be altogether due to the interpolator. 
It relates to the persons who are said to have accompanied Ignatius. Of 
this I have spoken above. It introduces mention of a Deacon, Bishop, 
and Presbytery, and urges the necessity of submission to them, and of unani- 
mity, as the means of sanctification in every thing. The interpolator appears 
in this place to begin to expand to his own views the idea expressed by Igna- 
tius himself towards the end of the Epistle to Polycarp: 7 émixére 
mapa @ee, p.11, 1.1; and in order to give a colour to his 





TpooéxeTe 
own words, he borrows thence the expressions, iroraccouevar TO EmiKoTa, 
and ovaiunv tuov dca wavtés. See p.1l. The variations of B. from A. in 
this chapter are unimportant, consisting of only one or two additional epi- 
thets, and a quotation from St. Paul. 

Ch. iii.—Part of the true Epistle has been retained here, and some of the 
genuine expressions of Ignatius been borrowed from his Epistle to the 








ee a 


_— = 


AND SPURIOUS BPISTLES. 316 


Romans, p. 47, 1.1, and p.55, 1.1. Christ is called ro adiaxperov jaw Cnr, 
which is altogether omitted in B., and a totally different passage substituted. 
Bishops are said to be appointed, xara ra mépara, and to be év ‘Ino 
Xpirrot yvoun, the precise meaning of which does not seem to be very 
clear. If this passage existed when the recension B. was made, the 
author of the latter does not seem to have understood A.; for he has 
entirely omitted it, and substituted, “therefore we also ought to live 
according to the mind of God in Christ, and be emulous, as St. Paul, &e.” 
In the former part of the chapter B. has substituted opodovAcg for ovvde 
Jarkadiras, respecting which Bp. Pearson writes: “ Mira vox: neque 
enim puto vocem simplicem didarKcadirys uspiam ocecurrere” (see Annot. 
Dr. Smith’s Edit. p. 35), and tropvnoOyvac for trareupOyvat. 

Ch. iv.—vi. are altogether interpolated, and relate almost entirely to the 
duty of obedience to the Bishop, and of union with him, The Bishop is 
compared to a harp, the chords of which are the Presbytery, and the chorus 
is formed of the other individual members of the church, by whom God is 
praised in concert through Christ. This seems to be evidently connected 
with the story which became current about the fifth century respecting the 
institution of chaunting in churches having originated with Ignatius. See 
note, p. 293 above. The variations of B. in these chapters consist not only 
of additions, but also of omissions. The former are principally illustrative 
or amplificatory. Of the passages omitted three are subjunctive, com- 








mencing with the particle iva, as in ch. iv., wa tor avrov, and iva 
peréyyre; and in ch.v., iva auev Ocod troraccouevor. The fourth passage 
omitted is otros——d:éxpiver, which seems to refer to the same subject as ro 
adiaxperov in ch.iii. In ch.v., besides the additions and omissions, the 
order has also been inverted. Of verbal alterations it is worth while 
noticing that the strange expression yp@ua @ecov has been replaced by 
another, cvvaderay Ocov. 

Ch. vii. is also the work of the interpolator. Having spoken, at the end 
of the preceding chapter, of the praise which Onesimus had bestowed upon 
the Ephesians on account of their good order and freedom from heresy, he 
proceeds in this to mention certain heretics, and warn them against them. 
In it is found the celebrated passage, Eis iatpos, x.7.A., said to have been 
quoted by Athanasius and others. In B. this has been altered considerably, 
apparently with an Arian tendency. 

Ch. viii., ix., x., contain each a part of the genuine text mingled with 
interpolated passages. The variations of B. from A. in these chapters do 
not seem to have any doctrinal tendency. In ch. viii. B. has retained the 
true reading, ér:Ouuia, for which épis has been substituted in A. at a later 
period. The beginning of ch. ix., which contains some strange and harsh 


317 NOTES ON THE INTERPOLATED 


metaphors (see Whiston’s Diss. p. 24), has been extended and modified in 
B. Towards the end of the chapter the following words, éoré oty Kat ovvo- 
dor waves, Ocopdpo, Kat vaoopor, xprotopopot, ayioopo, are very dissimilar 
to any thing found in the text which the Syriac acknowledges as genuine, 
and such as we should hardly expect to meet with in writings, the idiom of 
which betrays the Aramaisms of the author, The strange term, ovvodo, 
seems to have displeased the arranger of the recension B., and therefore to 
have been removed by him. With respect to the particle ody, 1 observe 
that it only occurs twice in the whole text of the three genuine Epistles, 
as I have arranged it to correspond with the Syriac; once in that to the 
Ephesians, p. 17, 1.5: ’E7et oty, x.7.4.; and even in this place the particle 
<«? shews that the translator most probably did not read ovv, but dé, as in 
the Epistle to Polycarp, p.9, /.1,9; in this Epistle, p. 29, 1.1, p. 33, 1. 2, &c.; 
and again in the Epistle to the Romans: yprjlw otv, p. 53, 1.9, where we 
find, corresponding with it, Som, its usual equivalent in Syriac. It 
appears, then, from the Syriac, that this particle has not been used more than 
once by Ignatius. In the genuine text of the two first Epistles it does not 
occur at all. So soon, however, as we enter upon the province of the interpo- 
lator we find the particle o’v. Thus, in ch. vii. of the Epistle to Polycarp, 
with which the interpolation commences; in ch.ii. of the Epistle to the 
Ephesians also, where it again commences ; and, further, in chapters iv., v., 
vi., Vill., ix., Xiil., Xv., XVi., xix., all in passages which the Syriac shews to 
be spurious; and again in ch. vii. of the Epistle to the Romans. I fur- 
ther observe that, although this particle is found only once in the text of 
these three Epistles, acknowledged as genuine by the Syriac, it oceurs not 
less than twelve times in the Epistle to the Magnesians, eleven in that to 
the Trallians, and five in each of those to the Philadelphians and Smyr- 
neans. But besides the recurrence of this particle in the spurious pas- 
sages, we find it also inserted by the interpolator into the genuine. 
Thus, in the Epistle to Polycarp, ch. vi. p.11, it is added after paxpo- 
Ovunoare; and in that to the Ephesians, ch. x. p.27, after émtpéparte, 
evidently with the object of softening the abruptness of the original 
style, of which we find numerous instances in these three Epistles. 
Thus, in the Epistle to Polycarp, ch.i., the insertion of xai between 
os and oe, and between worep and orets; ch. iii., the addition of dé after 
padiora; ch. v., the insertion of the conjunction «at between the two sen- 
tences beginning with éav, kc. The addition of paprupiov in ch.i., of vdy in 
ch. xiv. of the Epistle to the Ephesians, and of tov @cov and yapiros in ch. i., 
of Bopav in ch.ii., of koopixoy 9 paraioy in ch.iv. of the Epistle to the 
Romans, and others, doubtless originated in the same cause. I had substi- 


AND SPURIOUS BPISTLES, 318 


tuted Aovmoy ofy for Sweado at p. 53, 1.4, from the Peshito (see note, p. 304 
above), before I had been led to observe the peculiarity of the spurious 
text with respect to this particle, 

At the end of ch. x. we have the expression, rod d:aBdAov Bordyy. In the 
Epistle to the Trallians, ch. vi. p..77, we find adAorplas 30 Boravns améyeoba, 
yrs Cor aipeots; to the Philadelphians, ch. iii. p.89, ‘Awéyeo0e rov Kaxov 
Boravor, derivas ot yewpyet "Inoods Xpiords dia 7d pd) elvac atrods uretav Ma- 


” 
ovuTot 





rpos; tothe Trallians, ch. xi. p.83, pevyere otv ras Kaxds wapadvadas 
yap otc eioiv dureia Tarpés. From this it is evident that the writer regards 
Boravy and rapadvadas as heresies, with which we may compare the follow- 
ing sentence of Treneus: “Jam multe propagines multarum leresinm 
factee sunt.” Edit. Massuet. p.106. But gurefa Darpos is taken as the 
true church. This seems to be borrowed from the Constitutions of the 
Apostles, Book i. ch. i.: @cod dureta 1 KabodcK ExKAnola. 

In this place B. adds aixpa yap éore cal GApupa tis avtn, with which com- 
pare racay paye Borarvyy, riv dé mixpiay Eyovoay px) payys, from the Gospel 
to the Egyptians. See Jones’s New and Full Method, Vol.i. p. 199. 
Fabricius Cod. Apocr. Nov. Test. p.336. At the end of the chapter cap- 
Kik@s Kal TrvevaTixos has been omitted in B. 

Ch. xi., xii., xiii. are entirely spurious. The variations in B. do not 
seem to have any dogmatical tendency. In ch. xi. we find another instance of 
the omission of a subjunctive sentence, as mentioned above : tva——révyra:. 
The strange expression rapodds éore THv eis Ocov avatpovpéver of ch. xii. has 
been altered and modified. cod émitiyo has been changed to “Iycot Xpiorov 
éxitvy@, both of which are found in the genuine text of Ignatius: see 
pp- 5, 7, 41, and 49. os év raon émtoroAn pyypovever tuo, “who makes men- 
tion of you in every Epistle,” which would not be true if racy be taken in 
its ordinary signification, has been changed to “ who always makes mention 
of you in his prayers,” which is an allusion to St. Paul’s own words in his 
Epistle to the Ephesians, ch. i. v. 16. 

Ch. xiv. and xv. contain each a small portion of the genuine text. The 
last sentence of ch. xiv., which belongs to this, has been omitted from B. 
The preceding interpolated passage in A. being little more than a para- 
phrase of this, the arranger of B. seems to have omitted it as unnecessary. 
Compare note on /.3, p.17 above, p.279. In ch.xv. the long passage, 
Eis otv-——yvéoxnra, has been omitted. The occurrence of the words 
oiyav and ovya seems in some measure to have influenced this omis- 
sion. In ch.vi., where ovyevra occurs, it has been changed in B. to 
owwravta; or, indeed, vice versd. In the Epistle to the Romans, p. 41, 
we find ciwryonte used by Ignatius, but in the sense of refraining from 
speaking. 


319 NOTES ON THE INTERPOLATED 


In the Epistle to the Magnesians, ch. viii. p.67, adios otk amd oxyijs 
apoéAOwv has been also omitted in B. The term o:yev does, however, occur 
in B.,in the Epistle to the Philadelphians, ch. i. p. 89. 


The last sentence of ch. xv., owep kat éorww 





avtov, which, to say the 
least, is certainly very obscure, has been omitted in B., and another, altoge- 
ther different, substituted. 

Chapters xvi. and xvii. are the work of the interpolator. The meaning 
of ch. xvi., which is obscure in A., has been rendered more intelligible by 
the additions in B., from which, however, the last part of this chapter, 
6 ToLwovTos——airov, has been omitted. 

It is not easy to apprehend the meaning of the writer in ch. xviii. when 
he says: ‘On this account the Lord took ointment on his head, that he 
might breathe incorruption to his church.” We find in Ireneus a similar 
expression: To méy VALKOY, 0 Kai apioTepoy KaAovoW, ate pydepiay émvdeEacOae 
xvonv ap0apoias duvapevor, edit. Massuet. p.28; with which we may 
compare éyousd tia 0Opyv aPOapoias éyxararepbctoay airy imo Tow 
Xpiorov. Ibid. p. 18. 

The first sentence of ch. xviii. is a passage from the genuine Epistle: the 
rest belongs to the interpolator. Tepiyua ro éuov mretiua is omitted in B. 
See note, p. 284. In the latter part, the error of those who denied that 
Christ was born of Mary and of the seed of David is combatted. This is 
again repeated in ch. xx., and in the interpolated part of ch. vii. of the Epistle 
to the Romans, p. 51, and in several places of the spurious epistles. In B. 
we find again here an Arian tendency, in the substitution of 0 yap Tov @cot 
vios for 6 yap @eds yuav “Inoovs 0 Xpiotos of A. We find, indeed, in B., in 
this Epistle, ch. vii., tov Kipsov qpav cov “Incoty tov Xpiordy; but it is 
there put in direct distinction to 0 povos adnbivos eos, 6 ayévynTos Kal ampo- 
otros. The last words, iva ro Taber To vdwp ka0apion, of which it is difficult 
to ascertain the exact meaning, have been removed from B., and another 
sentence supplied. Both Theodoretus and Timotheus of Alexandria read 
them differently from the present text. See pp. 171 and 211, /. 20. 

Ch. xix. consists of a part of the genuine text mixed with interpolations. 
See notes, pp. 285—287. 

Chapters xxi. and xxii. belong to the interpolator, In the beginning of 
the former the writer states that it was his intention, “if Jesus Christ 
should count him worthy, to make known to the Ephesians, in another little 
book which he was about to write, what economy he had begun towards the 
new man in Christ.” That Ignatius, having been condemned as a culprit by 
the Emperor, in the close custody of ten soldiers, who, he himself informs us, 
harrassed him “ by day and by night, by sea and by land,” should have been 
able to write such, and so long an Epistle as this, even as it stands in the 


AND SPURIOUS BPISTLES. 820 


Medicean text, appears in itself to be highly improbable; but under the 
same circumstances, while the time of his departure was drawing every day 
nearer at hand, and he was hurried onwards to Rome to undergo his sen- 
tence, that he should still contemplate writing a second “little book re- 
specting the economy which he had begun towards the new man Jesus 
Christ,”’ and that this was to be sent to the Ephesians, with whom he seems 
to have had no personal connection further than having received on his jour- 
ney, through Onesimus, their woAvrAOecav (whatever this might have been), 
appears to be altogether incongruous and incredible. Moreover, it is plain, 
from the whole tenor of the Epistle to the Romans, that he did not wish nor 
hope that his life should be spared and prolonged, which alone might have 
afforded him time to write again to Ephesus. And further, it is evident 
from the same Epistle (see p.53), that to the Romans, at least, he did not 
think it advisable to communicate his knowledge on heavenly things, and this 
also appears inconsistent with the promise that is here put into the mouth of 
Ignatius. All this seems to have struck the author of the recension B., 
who, to give more weight to his own work, has altogether omitted this pas- 
sage. The introduction of it into A. appears to have been with the design of 
preparing the way for other fabrications, should this pass off successfully. 

The sentence parcora amoxaNtwe, in which the writer seems to refer 
to the probability of a Divine revelation being made to him, has also been 
removed from B. This likewise seems to have been intended as prepara- 
tory for some other fabrication, which was not only to have the authority 
of the venerable name of Ignatius attached to it, but was further to be 
sanctioned by Divine revelations made to him; as we find a Divine autho- 
rity was assigned to the practice of chaunting alternately in churches, by 
alledging its institution by Ignatius in consequence of a vision of angels. 
See the passage of Socrates cited p. 172, and note, p. 293. 

Towards the close of ch. xx. reference is again made to the subject of 
obedience to the Bishop and Presbytery, and the “fone bread” is called “ the 
medicine of immortality, the antidote against death”: this is very diffe- 
rent from Ignatius’ own terms in the Epistle to the Romans, p. 51, “TI seek 
the bread of God, which is the flesh of Christ ; and I seek his blood, a drink 
which is love incorruptible”; to which indeed the interpolator has added, 
‘and everlasting life,” in the same spirit as in this place of the Epistle to 
the Ephesians. See note, p. 303. 

It is not necessary to make any remark upon the last chapter, further 
than to notice that the interpolator has borrowed the cloke of several of 
the general expressions of Ignatius; such as, avrivyov iuov 
ets “Poéunv——7é160nv-——Ocov evpeOyvar, and éppwcbe from the end of the 





dedepuevos 





Epistle to the Romans. 
ee ee ee 


2 T 


321 NOTES ON THE INTERPOLATED 


ON THE EPISTLE TO THE ROMANS. 


The entire scope of this letter of Ignatius is to entreat the Christians at 
Rome, who seem to have conveyed to him some intimation of their anxiety 
to exert themselves to save him, and of the probability of their being success- 
ful, to suffer the sentence pronounced against him to take its course, and to 
use no endeavours to deprive him of the crown of martyrdom which he 
ardently desired. The whole tenor of the Epistle is earnestly impassioned, 
and written with a degree of warmth and excitement, such as we should 
naturally be led to expect from one under the circumstances in which he is 
said to have been placed. He had boldly maintained the confession of his 
faith in Christ crucified before the Roman Emperor himself; he had mani- 
fested the greatest alacrity to undergo the sentence which had been decreed 
against him; he had already suffered many hardships and injuries in 
travelling a considerable distance towards the seat of the empire where it was 
to be executed upon him ; and his emotion would therefore necessarily become 
greater as he drew nearer to Rome. In the full confidence of faith he felt as 
St. Paul, that for himself ‘‘ to depart and to be with Christ would be far bet- 
ter,” Phil. i. 23; and that if strength were granted to him to seal his confes- 
sion with his blood, as that Apostle and St. Peter had done before him in the 
very city to which he was then approaching, all the dangers and temptations 
of this world would then be over: he would no longer be subject to the infir- 
mities of the flesh; but that he should then be (to use his own words) “ the 
freedman of Jesus Christ, and should rise again from the dead free.” See p.47. 

But we should probably be guilty of injustice towards this disciple of the 
Apostles if we were to assert that he was moved only by the personal con- 
siderations of himself and of his own advantage, even although that was to 
be eternal, in urging this entreaty upon the Christians at Rome. He was 
doubtless influenced by the desire of strengthening their faith by shewing the 
steadfastness of his own, ‘‘ even to the end”’; and thus, by the benefit of his 
example, of rendering a service to the whole Christian Chureh. He does 
not seem to have deemed it, in his own case, as in that of St. Paul, to be 
more necdful for those under his pastoral care, and indeed for the whole 
Church, that he should “abide in the flesh,’ although the concluding part 
of this Epistle seems evidently to imply that some such argument, drawn 
from the loss which the Church would sustain in being deprived of his 
knowledge of spiritual and heavenly things, had been pressed upon him. 
See note, p.305. He was already far advanced in years, and he could not 
therefore, in the course of nature, continue much longer to benefit them by 
his instructions on earth. As Bishop of the famous and populous city 
where the disciples of our Lord were first called Christians, he had been 


se) oe 


<=, 


AND SPURIOUS BPISTLES. 322 


publicly summoned before the Emperor himself, and by him had been con- 
demned to be devoured by wild beasts for having professed himself a Chris- 
tian, and had been ordered to be conveyed to the seat of the empire to suffer 
the punishment denounced against him in the public amphitheatre, His case 
was therefore most notorious; and while he was thus exhibited as a spee- 
tacle to the heathen, the influence of his conduct would necessarily be felt 
by all the Christian world. To have shrunk back, then, at such a moment, 
by availing himself of the exertions of his friends at Rome to procure a 
remission of his sentence, would have tended to cast a suspicion upon the 
strength and efficacy of his belief; and thus would have brought injury 
and reproach upon the whole cause of Christianity. In the Epistle, there- 
fore, before us Ignatius earnestly entreats the Christians at Rome to abstain 
from exerting themselves to procure any remission of his sentence by a 
variety of arguments, which will be best understood from the perusal of the 
Letter itself. They are all urged with a degree of personal emotion and 
earnestness, which could hardly be assumed by one who did not feel deeply 
what he was writing; and they appear to me to furnish as strong internal 
evidence of genuineness and truth as could possibly be wished for. 

Those who have objected to this eager desire of Ignatius to undergo mar- 
tyrdom as being unworthy of a disciple of the Apostles, seem to have neg- 
lected to take into consideration the circumstances which I have just stated, 
overlooking also the fact of St. Paul’s own earnest wish to be offered up, and 
to depart and be with Christ; and to have forgotten that, although the high 
principles and constraining motives of Christianity can and ought to govern 
and rectify all our sentiments and affections, they do not, nor were they in- 
tended entirely to suppress and extinguish those natural feelings and emotions 
which form an essential part in the constitution of man as he came from the 
hands of his creator. 

In this Epistle, as restored by the Syriac, there is no mention of the persons 
by whom it was sent, nor of the place where it was written. In the interpo- 
lated chapter x. of the Greek the author states that he wrote from Smyrna by 
some “ Ephesians most worthy of happiness”; and “that he had with him 
Crocus, together with many others”; that he believed the Romans had been 
already informed respecting certain persons “ who were gone before him 
from Syria to Rome for the glory of God”; and he begs them to make 
those persons acquainted with the fact of his being near at hand; and 
dates his letter on “the ninth of the Calends of September, that is, on the 
twenty-third of August.” The Acts of Martyrdom agree with this, as to 
Smyrna having been the place whence the letter was written (see p. 193) ; 
and they also state that his journey thence was hurried by the soldiers who 
had the charge of him; and that immediately upon his arrival at Rome he 


323 NOTES ON THE INTERPOLATED 


was thrown to the wild beasts and devoured by them ; and that this took place 
on the twentieth of December. Thus, if both these accounts were true, his 
journey from Smyrna to Rome must have occupied about four months. 

Now in this there are many things which appear highly improbable, and 
dificult to account for, and also to be at variance with the tenor of the 
Epistle itself, in which we find Ignatius complaining of the very harsh treat- 
ment of the soldiers who guarded him by sea and by land, by night and by 
day ; comparing them to ten leopards, who for every act of kindness on his 
part—probably some admonitions and endeavours to convert them to Chris- 
tianity—treated him the more rigorously. Now such being the case, it 
seems to be very unlikely that they should have allowed him to have many 
Christian friends with him, or, as we read in the Epistle to the Trallians, 
ch. xii. p. 85, to have with him “Churches of God.” And this improba- 
bility is the more striking when we compare it with St. Paul’s journey 
to Rome. We find it mentioned in the Acts of the Apostles as a mark of 
kindness worth recording on the part of Julius the Centurion, that upon 
their touching at Sidon “he courteously entreated Paul, and gave him 
liberty to go to his friends and refresh himself.” Acts xxvii.3. St. Paul 
enjoyed the privilege of being a Roman citizen; and although he had been 
accused by the Jews, he had, after his defence before the Governor Festus 
and King Agrippa, been declared to have done “ nothing worthy of death or 
of bonds”; and he was then on his way to Rome solely in consequence of his 
own appeal to Cesar. Ignatius, according to the account transmitted to us, 
had been condemned to death by a decree of the Emperor himself. Imme- 
diately after this sentence had been pronounced he was put into bonds; and at 
the time when he is said to have written these Epistles he was on his way 
to Rome, under strict custody, to undergo the punishment which had been 
decreed against him. It would seem, therefore, to be scarcely credible 
that Ignatius in his position should have received the same indulgence from 
the ten soldiers, of whose harsh treatment he complains, as St. Paul did 
from the humane Centurion Julius, whose kindness towards him is again 
mentioned in the Acts of the Apostles, ch. xxvii. 43. But this indul- 
gence, or even greater in some respects, must have been granted to him, if 
these soldiers gave him permission to see, receive, and have with him so 
many friends and deputations from various Churches, as he must have 
done, both at Smyrna and Troas, if the statements made here and in the 
other spurious passages and Epistles were correct. 

Again, St. Ignatius speaks in this Epistle of Churches having received 
him in the name of the Lord Jesus, and of their having preceded him (or 
having come to meet him), city by city; or, as we read in the Syriac, in 
every city. See p.54, and note, p. 303. But if we are to take the account 








AND SPURIOUS BPISTLES, 324 


furnished by the Acts of his Martyrdom to be correct, Smyrna was the first 
city at which he landed after having embarked at Seleucia. What Churches, 
then, could he speak of as having received him on the way—whether near 
or distant from it, if the Epistle to the Romans was written from Smyrna, 
the only city which, as yet, according to the Acts of Martyrdom, he is said 
to have touched at? 

Further, in the conclusion of this Epistle, even as it is read in the spurious 
additions to the Greek, he is stated to desire those to whom it was addressed 
to inform some persons who had gone before him from Syria to Rome that 
he himself was near (p.55); and in the Syriac, from which this has doubt- 
less been borrowed (see note, p. 304), we find it written, And now I am 
near to arrive at Rome,” (p.54). And again, in another genuine passage 
of the Greek, “ from Syria even to Rome, péype ‘Popys, I fight with beasts,” 
(p. 47). To me it certainly does seem very improbable that he should have 
written in such terms if he had not yet accomplished half of his journey, 
and was still four months distant from Rome, as the dates of this Epistle, 
and of the Acts of Martyrdom, would shew, if they were to be relied upon. 

Moreover, from the whole bearing of the Letter, it appears to be quite 
evident that some intimation had been conveyed to Ignatius of the desire of 
the Christians at Rome to save his life; and probably, also, of their being 
possessed of some influence likely to effect this. See p.41. Indeed, it 
appears to be plain, from the purport of the Letter itself, that some knowledge 
of this was the chief occasion of his writing it. If such were the case, the 
account of Ignatius having been condemned to be sent to Rome to become 
a spectacle in the amphitheatre must have travelled all the way thither from 
Autioch, and an intimation of the wishes and intentions of the Roman Chris- 
tians have been conveyed back to him to Smyrna, while he had only ad- 
vanced thus far upon his journey from Antioch since his condemnation, 
although, as I have before remarked, that journey is stated to have been 
made under some circumstances of haste. This appears to be altogether 
inconsistent with the dates and accounts, such as they are, which we have 
before us. Taking all these considerations together, it would seem scarcely 
credible that Ignatius, under these circumstances, should have written his 
Epistle to the Romans from Smyrna, even had we not discovered the Syriac 
text, in which there is no authority whatever for any such accounts. 

It is needless to speculate upon the locality where this letter was written ; 
but from the data furnished by the Epistle itself it would appear to be from 
some place at which Ignatius had arrived after he had journeyed by land as 
well as by sea—had already passed several cities or towns in which were 
congregations of Christians, and where he was now no longer at any ereat 
distance from Rome. It seems not improbable that as he drew near to the 


325 NOTES ON THE INTERPOLATED 


city some of the Roman Christians, having heard of his arrival, went to 
meet him, as they went to meet St. Paul as far as Appii Forum and the 
Three Taverns (Acts xxviii. 15); that they informed him of the desire of the 
brethren to exert themselves to save so eminent a servant of Christ from the 
cruel punishment to which he was condemned; and that this afforded him 
the occasion of writing his earnest appeal to them not to interfere on his 
behalf, and thus deprive him of the crown of martyrdom. After I had 
arrived at this conclusion from totally different premises, it was satisfactory 
to me to read the following words of Vossius in a note upon the beginning 
of this Epistle: ‘ ’Ewéruyov idetv—Mos loquendi imposuit viris doctissimis ut 
locum hunc immutatum irent. Et certe quis est, qui ex his verbis non colli- 
gat, Ignatium Rome fuisse, cum ista scriberet? Atqui Smyrne hee sunt 
exarata, ut ex tota Epistola constat; non tantum ex fine. Quod eo magis 
dico, ne quis putet, epilogum esse spurium.” See Vossius’ Edit. p. 293. 

There are three distinct Greek recensions of this Epistle. One, A., which 
is inserted in the Acts of Martyrdom of St. Ignatius, as exhibited in the 
Colbert MS. Another, B., which belongs to the Longer recension of these 
Epistles; and the third, the text given by Simeon Metaphrastes in his ac- 
count of the Acts of Ignatius. This last, besides other variations, omits 
several passages which are found in A., not less than in B., and some even 
of those which belong to the genuine Epistle, as it will be seen by referring 
to the Syriac. Simeon Metaphrastes doubtless wrote subsequently to the 
time of the publication of both the other recensions; but so many liberties 
of every kind seem to have been taken with the text of this Epistle, that it 
would be useless to speculate whether these omissions and variations are to 
be referred to him or to some other editor or transcriber before or after his 
time. 

The method which the interpolator has adopted with respect to this Epi- 
stle resembles that which he followed in the one to Polycarp, rather than 
that in the Letter to the Ephesians. ‘The five first chapters are left nearly in 
their original state, with the exception of a very few merely verbal alterations, 
the insertion of a sentence of five words into ch.i., of another of twelve 
words into ch. ii., and of two, each containing eleven words, and a quotation 
from St. Paul in ch. iii. Only one word is inserted in ch. iv., and three are 
added at the end by way of explanation; while the whole addition to ch. v. 
amounts only to six words in one place, and two in another. These addi- 
tions, therefore, are not such as altogether to obscure the original style of 
the writer, as in the case of the Epistle to the Ephesians; nor do they ap- 
pear to be of any doctrinal import, except the passage in ch. iii.,‘O yap 
®cos yyuov——daivera:, which seems to have been omitted in B., as un- 
favourable to the apparently Arian tendency of.that recension. 





AND SPURIOUS BPISTLES, 326 


Ch. vi. contains but one short sentence of the original Epistle. Amongst 
other matter of no doctrinal import, our Lord’s passion, death, and resur- 
rection are distinctly asserted, and he himself called God: a passage is also 
cited from the Gospels. The few further additions in B. seem to be fayou- 
rable to the Arian views. 

Ch. vii. consists of a part of the génuine Epistle mixed up with spurious 
additions. In these, which otherwise have little reference to doctrine, the 
birth of the Son of God from the seed of David and Abraham is asserted, 
as I have already observed with respect to similar passages of the Epistle to 
the Ephesians. 

Ch. viii. contains a part of the genuine Epistle. The author states that 
he had “ written this, not according to the flesh, but according to the mind 
of God.” . 

The first part of ch. x. is spurious: the latter part belongs to the genuine 
Epistle, with one or two slight variations. The remainder of the genuine 
Epistle has been removed from its proper place to form the nucleus of the 
spurious Epistle to the Trallians, and ch. x., retaining the final valediction 
of the true Epistle, been substituted in its place. See notes, pp. 304, 307. 
In all of these the interpolator has endeavoured to give a fair colour to his 
own additions by borrowing terms and endeavouring to imitate certain 
phrases of the genuine text, 


_—-_—----— —-- -- -——- 


ON THE EPISTLE TO THE MAGNESIANS. 


The inscription of this Epistle purports that it was addressed to the 
Church at Magnesia, on the Mzeander; and in the last chapter it is stated 
that it was written from Smyrna, at which place it would appear, from 
ch, ii., that Damas, the Bishop of Magnesia, accompanied by two Presbyters, 
Bassus and Apollonius, and attended by a Deacon named Sotio, had met 
Ignatius: and their meeting, it is evident, was not fortuitous. The road from 
Smyrna to Magnesia passed through Ephesus—and these two latter cities 
are, according to Pliny, fifteen Roman miles apart; but Picenini makes the 
journey from Aiasalick, near the site of ancient Ephesus, to Magnesia to 
occupy eleven hours. See Chandler’s Travels in Asia Minor, p. 208. 
The whole distance, therefore, between Smyrna and Magnesia must have 
occupied about three days. See p.314 above. Now the question naturally 
suggests itself—how could the Christians of Magnesia have obtained such 
precise information respecting the journey of St. Ignatius as to have timed 
their arrangements so exactly as to meet him when he touched at Smyrna? 


327 NOTES ON THE INTERPOLATED 


Are we to suppose that tidings had been conveyed to them from Antioch, 
that he had left that city at a certain time, and consequently might be ex- 
pected to arrive at Smyrna at a certain period? Or are we to conclude, 
that after he had reached Smyrna intelligence of his arrival had been 
despatched to the Magnesians, and that their Bishop Damas, accompanied 
by two Presbyters and a Deacon, immediately set out to visit him? This 
would have required about five or six days. It is true, as I have already 
remarked, that we have no positive data from which to ascertain the length of 
the sojourn of Ignatius at Smyrna; but if we are to follow such evidence as is 
supplied by the Acts of Martyrdom, the inference is, that it was not protracted 
longer than was ordinarily necessary for the continuance of his journey. 

The Epistle to the Ephesians, with the additions made to it by the inter- 
polator, has been to a certain extent the model after which this to the Mag- 
nesians has been fashioned; and several expressions have been borrowed, 
and passages imitated from the genuine Epistles, to give it the appearance of 
having been written by the same hand. The address is imitated from those 
of the genuine Epistles to the Ephesians and Romans, with some omissions 
and additions, among which we find aorafoua:, which occurs in the inter- 
polated part of the inscription of the Epistle to the Romans. 





The first sentence of ch. i., D'vevs 
of Ignatius’ Epistle to the Ephesians, aAX éwet—ituds, p.19. The next, 
catatwwbets—OcomperesTarou, imitates cata&:wbets—oov, occupying the same 
relative position in the Epistle to Polycarp, p.1, as it does in this to the 
Magnesians. The words 6corperecrarov occurs nowhere in the genuine text 
of the three Epistles, but is first introduced in the interpolated ch. vii. of that 


vpiy, is imitated from the passage 


to Polycarp. At the beginning of ch.iil. we read éwei—émioxorov; and 
again, in ch. vi., éwet—ayaryjoa, copied from éret—émiokéorov tuor, Ignatius’ 
own words to the Ephesions. See p. 17. 

But besides these imitations, we find numerous other expressions borrowed 
from the genuine Epistles, and inserted to give a fair colour to the spurious ; 
such as in ch.i., capKos Kat wvetpartos, see Pol. p.1; wioreds te kat ayarys, 
Ephes. p.15; is ovdév rpoxéxprra, Pol. p.1; rod dpYovTos TOU aidvos TovTOV, 
Rom. p.53; @cod revgduca, Rom. p.41. In ch.ii., ob eyo ovaiuny, see 
Pol. p- 1. In ch. iv., px) pover KaNetobar Xpioriavovs, a\Aa@ Kat eivat, Rom. 
p. 43. In ch. vi., ouoyOecav Ocod, Pol. p.3. Mydév gore év iptv, 0 duvyce- 
rat tas pepioat, Ephes. p.23. In ch. vii., ov duewor ovdév éorw, Pol. p. 1. 
"Ev 7H yapa TH auopo, Ephes. p. 15, Ke. &e. 

The scope and object of this Epistle agrees with that of the interpolations 
in the Epistle to the Ephesians. In ch. ii. of this latter Epistle, where the 
interpolation begins (see p. 17), we find the three orders of the Priesthood 
brought forward—the Bishop, the Presbyter, and the Deacon. Crocus is 





————————————— oo Oe 





a 


AND SPURIOUS BPISTLES. 328 


called 6 Oeot d&os: Burrus is called rod ovvdovAov pov, rod Kara Oedv diaKo- 
vou tpov. The phrase ovaiuyy tudy dia wavros, borrowed from the genuine 
text (see p.11), and the words troravodpeven re Cmiurkomrm Kai TO mpea Sure 
pi oceur, 

The second chapter of the Epistle to the Magnesians is the exact coun- 
terpart of this. We find mention of a Bishop, Presbyters, and a Deacon 
introduced. Damas is called aéio0éov. Sotio the Deacon is called rot ovv- 
dovAov pov diaxdvov. The same expression, ot éya ovaiuny, is borrowed from 
the genuine text; and the chapter ends, ore tworaroera: ro émisKxoww, Kal 
TH wperBuTepiv. 

In the interpolations continued in ch. iii.—vii. of the Epistle to the 
Ephesians the author goes on to insist upon the duty of concurrence with 
the mind of the Bishop, and of union with the Church governed by him 
in harmony and concert; of the efficacy of the prayers of the Chureh in 
conjunction with those of the Bishop. He urges the necessity of respect 
to the Bishop, although he should be silent ;—by which probably it is to be 
understood that his popularity ought not to depend upon his eloquence; 
and he assigns as a reason for this, that every one whom the master of the 
house sendeth to his household ought to be received as the master who 
sends him; and, consequently, that the Bishop ought to be looked up to in 
the same manner as our Lord. 

In ch. iii.—viil. of this Epistle to the Magnesians the same precepts are 
inculeated, although not in precisely the same order. The Bishop must 
not be despised although he be young, any more than if he be silent. Who- 
soever deceives the visible Bishop despises the unseen Bishop of all men— 
the Father of Jesus Christ. Those who do any thing apart from the Bishop 
are not right in their conscience, because they do not assemble themselves 
according to the commandment. Every thing must be done in the concord 
of God, the Bishop sitting in the place of God, the Presbyters in the place 
of the assembly of the Apostles, and the Deacons being entrusted with the 
ministry of Christ. Nothing must divide us; but we must all be united 
with the Bishop and those who preside over us for the form and doctrine of 
incorruption. 

The rest of the passages interpolated into the Epistle to the Ephesians 
relate to the errors of different heretics ; but at the end of those occurring at 
the close of the Epistle the writer again reverts to the subject of obedience 
to the Bishop. See ch. xx. 

So also in this Epistle to the Maenesians we find the remainder of it 
employed in combating various heresies; and just before the close the 
writer again reverts to the duty of submission to the Bishop and to one 
another. The end of this Epistle runs almost in the very same terms as 

2U 


329 NOTES ON THE INTERPOLATED 


those of the interpolated conclusions both of the Epistles to the Ephesians 
and the Romans. 

But besides the similarities between this Epistle and the interpolated parts 
of that to the Ephesians already mentioned, the following may be also 


noticed: Kat vptv d€ mpéwer'—eis Tiyuny ody 





mpémov éotiv, Ch. ili., mpérov 
ovv éorw, ch. iv., in the Epistle to the Magnesians; and rpémoyv oty éotiv kata 
Tavra tTpoTov, Ch. ii., obey mpérer tut, ch.iv., of the Epistle to the Ephe- 
sians. Without adducing numerous other similarities and coincidences of 
idea and expression which may be found between this Epistle and those 
passages of the Greek of the three preceding Letters which the Syriac text 
condemns, those which have been already advanced seem to be amply suffi- 
cient to prove, either that both are the production of the same author, or, at 
least, that the one has been borrowed from the other, which is all that I am 
desirous of establishing in this place. 

The chief heresies combated in this Epistle are those of the Judaizing 
Christians, who kept the Sabbath and observed the Law of Moses (see 
ch. viii.—x.) ; that of Valentinus, with respect to the procession of the Aéryos, 
ch. vii. viii., see Daillé, De Scriptis que sub Dionysii Areop. et Ignatii 
Antioch. nomine circumferuntur, Lib. ii. ch. 12; and that of the Docete 
who denied the reality of our Lord’s birth, passion and resurrection, ch. xi. 

In comparing the two recensions of this Epistle together, besides the ad- 
ditions and extensions in B., we find, as in the preceding Epistles, certain 
passages existing in A. which are omitted in B. Some of these appear to 
be unimportant; but others are deserving of notice. Of the latter are the 
two passages which distinctly mention the three Persons of Holy Trinity, 
ch. xii. The omissions, rod diaravrds yuav Civ, ch.i., Conv Corres, ch. ix., 
dia TovTo—Cyv, ch x., we may compare with the omissions in the Epistle 
to the Ephesians: 70 advaxperov suorv Cyv, ch.iii., tpas— Cyr, ch. xvii. ; 
which prove that the omission of these passages from B., or their insertion 
at a later period into A., had some definite object. Aca wayros is also again 
omitted in ch. vi., as also in the Ephesians, ch. xx. The omission of the 
last sentence of ch. vi. deserves notice. At the end of ch. Vil., Tov ad’ évos 
Ilarpos mpoéAOorra, Kat ets éva ovTa Kat Yopyoavra, which should be con- 
sidered in connection with 0s;—poéAOwr, also omitted in ch. viii., has been 
removed, and replaced in B. by tov apytepéa rot ayevyyrov @cov. Daillé 
supposes the cause of this change to have been the desire to obviate the 
manifest anachronism in A. in this direct and distinct opposition to the 
tenets of Valentinus. See ibid. ch. xii. 

Ch. ix. has not only been much extended in B., but the order has been in- 
verted, and so much of A. been omitted as amounts to about one third part 
of the chapter. The last words omitted are rapav yyeipev avtovds x veKpor, re- 








AND SPURIOUS BPISTLES, 330 


ferring to the Prophets mentioned immediately above, “ who being Disciples 
in the spirit, expected him as master; and on this account, he whom they 
righteously awaited being arrived, raised them from the dead.” What 
prophets, we may justly ask, did our Lord raise from the dead? We have 
no account of his raising to life any other than the daughter of the Centu- 
rion, the son of the widow of Nain, and Lazarus. Moses and Elias indeed 
appeared to Christ at his transfiguration, but he did not raise them from the 
dead. Dr, Jacobson supposes that reference is made to Matth. xxvii. 62, 53, 
but this will hardly explain the matter. The editor of the recension B. 
seems to have felt this difficulty, and to have attempted to obviate it by 
remoying the passage altogether from the text, as he seems to have done in 
several other instances. In ch. x. he has omitted éet amd trys opis eXeyxOy- 
cere, doubtless offended by the expression, “ye shall be found out by the 
stink.” I have retained oppys in the text as it is found in the MS. There 
ean be little doubt, however, both from the context and the Latin version 
odore, that the true reading is oopijs, which almost all editors have adopted. 
Compare p. 319. 

In the last chapter érickor@ Suvpvaiwv has been omitted after MoAvKapry. 
The editor of B. seems to have thought justly that it was quite unnecessary 
for Ignatius, in writing to the Magnesians, and dating his Letter from 
Smyrna, to tell them that Polycarp was “ Bishop of the Smyrneans.” 


—_—__—__ @—————_———— 


ON THE EPISTLE TO THE TRALLIANS. 


This Letter is addressed to the Church at Tralles, a town situated on the 
Meander, about eighteen Roman miles from Magnesia, and it is said to 
have been Written from Smyrna, where Polybius, Bishop of the Trallians, 
had met Ignatius. The way from Smyrna to Tralles lay through Ephesus 
and Magnesia: consequently the difficulties which occur with respect to the 
distance of the two former cities from Smyrna will be increased here. 

I do not think it necessary to take any pains to prove that this and the 
two following Epistles to the Philadelphians and Smyrneans are due to the 
same hand as the passages in the Epistle to the Ephesians which the Syriac 
text condemns as spurious. They have been universally acknowledged to 
be the work of the same person as the Letter to the Magnesians; the same 
arguments, therefore, which apply to that Letter, and the deductions which 
follow as the consequence of those arguments, are equally applicable to this 
to the Trallians and to the two succecding Epistles. I shall not, therefore, 
stop to point out all the words and phrases which have been borrowed here 


331 NOTES ON THE INTERPOLATED 


from the genuine text, but simply observe, that we find in this Epistle two 
entire chapters, v. and vi., which have been transferred from the Epistle to 
the Romans as it exists in the Syriac, to give a fair colour to this by the 
admixture of something of the true text with the false. I have stated what 
appears to me to be the probable cause why this passage was removed 
from the Epistle to the Romans to this in my note, p. 304. But this trans- 
position has not been effected with much skill; and the two chapters have 
been so clumsily mixed up with the rest that their incongruity and diffe- 
rence of style from the context was seen and. pointed out by Vedelius more 
than two centuries before the discovery of the Syriac text disclosed the 
source from which they had been taken. Respecting these two chapters he 
writes: “Est enim hic locus plané supposititius usque ad hee verba wva 
cov pr) atoAeipOe. Patet hoc primo ex stylo, secundo ex materia subjecta. 
Quod ad stylum attinet, is ineptissimus est, et plané ab Ignatii stylo alie- 
nus. Primo enim, quam ab equali et plano stylo Ignatii aliena sunt ista 
et horrida: 7 yap otk éBovAcunv, &c. Certé antecedentia et consequentia 
docent verba hc nullo modo ad rem facere.” See Vedelius’ Edition, 
Exercitatio viii. in Epist. ad Trallenses, p. 32. 

A further cause, however, for the introduction of these chapters, in which 
Ignatius speaks of his knowledge of heavenly things, into this Epistle, 
seems to have been to give countenance to the prophetic foresight with re- 
spect to heresies, which the fabricator of this Epistle assumes to himself in 
ch. viii. ;—a foresight necessary, indeed, to justify the condemnation of doc- 
trines which seem to have developed themselves after the time of Ignatius, 
such as those of the Docete, or, indeed, of the Phantasiaste of much later 
days, whose tenets are especially condemned in ch. ix. 

It is not necessary for my present object to point out in this and in the fol- 
lowing Epistles the several passages in A. which have been omitted in B., 
and other peculiarities which occur. They offer, however, some curious 
phenomena, which may be well worthy of the attention of any one wishing 
to investigate thoroughly the variations of the two recensions, and the in- 
teresting questions involved in them. 


ON THE EPISTLE TO THE PHILADELPHIANS. 


This Epistle is said to have been written from Troas, where Ignatius had 
arrived on his way towards Rome, and to have been conveyed by Burrus 
the Deacon to Philadelphia of Asia, as it is stated in A., which city is 
distant from Troas about 200 miles. 





AND SPURIOUS BPISTLES. 332 


We have no tradition handed down to us from antiquity of any connec. 
tion between Ignatius and the Church of Philadelphia which might have 
afforded an occasion for his writing to them, although, from some of 
the expressions made use of in the Letter —such as, oy’ ore map’ tpev 
pepirpov evpor, ch. iii, éxpatyara peratd dv, ch. vii, émet ixoved Te 
Aéyovror, ch. viii.—some have concluded that Ignatius must have visited 
Philadelphia. See Jacobson’s Edit. p.413. Indeed, from this, and from 
several other circumstances, Whiston, the defender of the recension B., has 
inferred that Philadelphia of Cilicia must have been the city to which this 
Epistle was directed, and not Philadelphia of Asia or Lydia. He writes: 
___. still supposing, by the objection and his reply, that he had been at 
this Philadelphia, and there heard such things said as produced the answer 
there set down; which yet could hardly be true of the Asiatic Philadel- 
phia at 400 miles distance from Antioch.” See Diss. upon the Lpistles 
of Ignatius, p.77. Of course it would be an absurdity to suppose that, on 
his journey to Troas, the soldiers who had charge of Ignatius allowed him 
time and liberty to make a deflection from the way to visit the Church at 
the Asiatic Philadelphia. Diuisterdieck, in his defence of the Epistles of the 
recension A., is staggered at this difficulty, and writes thus: “ Etsi quomodo 
factum sit, ut in oppidum illud pervenerit Ignatius, a recta ad Troadem via 
satis distans quidem, hee res parum liquet, neque vero ex ipsa epistola neces- 
sitate yuadam consequens est; sed cum nave veheretur Ignatius Seleucia ad 
Troadem, Smyrnam tantum appulsum esse eum suspicor, quo misissent 
legatos Ephesini, Magnesiani, Tralliani; in Troade autem recepisse videtur 
legatos Philadelphenorum, epistolamque rursus ad illos scripsisse.”’ Diss. 
de Ignatianarum Epistolarum authentia, p.19. Hefele has adopted this 
explanation in his third edition of the Apostolic Fathers, with the following 
supposition: “ More suo Ignatius ita loquitur, ac si in legatis totam eccle- 
siam Philadelphensem conspexisset,” p.215. And Dr. Jacobson has copied 
Hefele’s note into the third edition of his work. But even if we were to 
allow such an explanation to be at all admissible, what feasible explanation 
will these learned men be able to give to cover the great improbability that 
the Church at Philadelphia should have received an account of the condem- 
nation of the Bishop of Antioch, a city situated about 400 miles to the south- 
east of their own, and have so timed their embassy as to meet him at Troas, 
about 200 miles to the north-west, just as he was passing on his journey to 
Rome, whither he had been despatched immediately after his condemnation ? 

In the last chapter, Burrus, the Deacon of the Ephesians, is said to 
have been the bearer of this Letter; but Philadelphia, which is situated 
about 90 miles to the east of Smyrna, would lie very considerably out 
of his way upon his return from Troas to Ephesus, whither I conclude 


iets) NOTES ON THE INTERPOLATED 


he is supposed to have returned, as we find that he is made the bearer of the 
Letter to the Smyrneans, written also from Troas, See Epist. to Smyrn. 
ch. xil. 

The only ground which the Epistle supplies us with, as likely to have 
afforded any occasion to Ignatius of writing to the Philadelphians, is the cir- 
cumstance which is alleged in the first chapter, of his having been acquainted 
with their Bishop, whom he most highly commends and admires in every 
respect. But still, although the Philadelphians were under the charge of 
such an able and excellent pastor, the writer of this Epistle is represented as 
putting himself forward to caution them against heresy and divisions, of 
which, nevertheless, he states that he had found no trace among them, but the 
contrary. Seech.iii. Some indeed, he adds, might suspect that he had had 
previous knowledge of the division of some; but Christ was his witness that 
no man had given him any information to this effect. But the Spirit 
cried, saying, without the Bishop do nothing; keep your flesh as the temple 
of God; love union, avoid divisions. Ch. vii. In this place Ignatius is cer- 
tainly represented as asserting that a Divine communication had been made 
to him by the Spirit. 

The divisions, want of unanimity and union in the Church, and separation 
from the Bishop, as mentioned in this Epistle, would seem almost to agree 
better with the description of the distracted state of Christendom in the 
fourth or fifth century than with any other previous period of which ac- 
counts have reached us. 


ON THE EPISTLE TO THE SMYRNEANS. 

This Letter is said to have been written from Troas, and to have been 
sent to Smyrna by Burrus the Deacon, ch. xii. None of the difficulties 
with respect to time and distance, which suggest themselves so strongly 
in the three preceding Epistles, occur here. If Ignatius had touched at 
Smyrna on his journey, and had been kindly received by the Church of that 
city, and by their Bishop, it would be perfectly natural and probable that, were 
an opportunity afforded to him, he should have written to them from Troas, 
the next city at which he stopped. But that he should have written from 
thence, at the same time, two Epistles, so different from each other in matter 
and in style as the one to Polycarp and the other to the Smyrneans, is 
most highly improbable. It is needless for me to point out the wide discre- | 
pancies between these Epistles, as it has been commented upon by critics 
more than two centuries before the new element of criticism supplied by the 
discovery of the Syriac version was available, They rejected the Epistle to 





i 


Polycarp as being very different in style and character from the others 
which bore the name of Ignatius; and they retained that to the Smyrneans, 


AND SPURIOUS BPISTLES. 334 


as being from the same hand as the rest. Among them Archbp, Usher is 
conspicuous. The following passages are taken from his Dissertation De 
Tgnatii ad Polycarpum pistola: “ At ante hos omnes Augustodunensis 
Honorius, in libro de Luminaribus Ecclesia Epistolam ad Polycarpum in 
censu scriptorum Jgnatii plane pretermittendum esse judicavit,” p. vill. 
“Nam ad illa, que hodie Tgnatiinomine ad Polycarpum feruntur seripta, 
quod attinet: in ed totd fere epistold yryjcwv Ignatium desiderare se, non 
sine causi pronuntiavit vir doctissimus, mihique amicissimus, Abrahamus 
Seultetus. Sed et ipse Jesuita Halloivius, reliquarum omnium epistolarum 
propugnator accerimus, in hujus defensione titubanter sané loquitur: atque 
nonnulla esse, que non minimam suspicionis ansam afferant, aliqua in eam 
aliunde irrepsisse, dissimulare non potuit: integree quoque epistola yrnowrnra 
in questionem similiter vocaturus, si non obstitisset, ex jam dictorum verbo- 
rum Polycarpi, Husebii et Hieronymi minis recté percepta sententia, obor- 
tum illi prajudicium; constitutum et fiwuwm manere, adeoque negari non 
posse, hanc epistolam saltem ex parte non parva, esse Ignatii,” p.ix. Vossius 
writes respecting the Epistle to Polyearp: “ Inter omnes Ignatii Epistolas 
nulla est, de cujus veritate magis disceptatum sit inter doctos, quam illa 
ad Polycarpum. Nec inficior, aliqua hic esse, que potuerint reddere sus- 
pectam: plura tamen, majoraque esse puto, quie aliud iis debuerant persua- 
dere.” See Vossius’ Edit. p.264. All the objections, therefore, which 
these and other critics have brought against the Epistle to Polycarp, on 
account of its discrepancy from the other Ignatian Episiles, become so many 
arguments against that to the Smyrneans, if the genuineness of the Letter 
to Polycarp be once established. 

In ch. iii. the passage “Eya——éziorevray has been cited by Eusebius, 
who says that he does not know from whence Ignatius took the words which 
he quotes. See p.162. Jerome, in copying from Eusebius the account 
respecting Ignatius, says they were taken from the Gospel which he had 
translated a short time previously—‘ de Hvangelio quod nuper a me trans- 
latum est.” The Gospel to which he alludes is the Gospel according to the 
Hebrews: In Evangelio, quo utuntur Nazareni et Ebionite quod nuper in 
Grecum de Hebreo sermone transtulimus.’ See Com. in Matt. xii. 13, 
and xxiii. 35. Origen, in his Treatise de Principiis, citing the same words 
as are found in the Epistle to the Smyrneans, “non sum demonium incor- 
poreum,” says that they are taken from a book called the Doctrine of Peter. 
Redepenning, in his note on this passage of Origen, p. 94, writes: ‘ Eun- 
dem ad quem in textu provocatur locum Ignatius in Ep. ad Smyrn. ec. iii. 
exhibet ore ovk etpt Dayudriov aodparov; annotat vero Hieronymus in Catal. 


335 NOTES ON THE INTERPOLATED 


p- 108, desumpta esse hac ex Evangelio Nazareorum. Itaque aut memoria 
lapsus est Origenes, aut in utroque apocrypho eadem reperiebantur.” These 
words might indeed have existed in both of the apocryphal works referred 
to; but if not, and either of these writers has been guilty of a fault of 
memory, Jerome is far more likely to have erred than Origen. There is 
however, I think, another passage in this Epistle which proves that the 
writer of it had before him the book attributed to St. Peter; for in the 
following ch.iv. we find éyyis payaipas, éyyis Ocod’ petaéd Onpiov perakd 
®cov, which seem plainly to have been suggested by the same words attri- 
buted to St. Peter as are thus cited by Gregory of Nazianzum: kapuvovoa 
yap Wuyxn ey ys €or Ocov, Hyoi wou Oavpacidtata Aéyor o Tlétpos. See Hpist. 
ad Cesarium, Basilii Opera, Edit. Fed Morelli, tom. i. p.778. C. 

The whole of the passage of Origen from which the words above 
quoted are taken bears upon the question respecting this Epistle to the 
Smyrneans: I therefore transcribe it. ‘ Appellatio autem acwuérouv, id est, 
tncorporei, non solum apud multos alios, yerum etiam apud nostras scrip- 
turas est inusitata et incognita. Si vero quis velit nobis proferre ex illo 
libello qui Petri Doctrina appellatur, ubi Salvator videtur ad discipulos 
dicere: ‘Non sum dzemonium incorporeum’: primo respondendum est ei, 
quoniam ille liber inter libros ecclesiasticos non habetur; et ostendendum 
quia neque Petri est ipsa scriptura, neque alterius cujusquam qui spiritu Dei, 
fuerit inspiratus.” See de Principiis, Redepenning’s Edit. p.94. From this 
passage we may very justly infer that the Epistle to the Smyrneans, in which 
Ignatius is not only made to employ the word acépuaros himself, but also to 
cite a passage as of authority from a work which is here condemned as 
spurious, was either unknown to Origen, or rejected by him. In the Igna- 
tian Epistles the writer speaks of himself as inspired. See Epist. to Philad. 
ch. vil. Origen must have been ignorant of this fact, or he would not have 
condemned as being the work of no inspired person a book quoted as authority 
by one who was himself inspired; or, were he acquainted with this and the 
other Ignatian Epistles of the Medicean MS., he must have deemed them 
too palpably spurious to be deserving of any notice. Moreover, in his 
remarks respecting the word acwmaros, it seems hardly probable that he 
should have omitted any mention of its occurrence in the writings of one 
who was a disciple of the Apostles, and whose authority, consequently, was 
secondary only to theirs, if he had known any thing respecting this Epistle 
to the Smyrneans, or believed it to be genuine. 

But there is another objection against this Epistle suggested by the em- 
ployment of this word. The writer, in speaking against the heresy of the 
Docetz, denounces them in the following terms: ‘And as they think, so 
shall it befal them, being bodiless and devilish”—xat kaOos dpovovow kai 








AND SPURIOUS BPISTLES, 336 


aupByoera avrois olow dowuarow Kai Sapovexots. Could the disciple of 
St. John have been ignorant of the Christian doctrine of the resurrection of 
the body, both of the just and the unjust—that every one may receive the 
things done in his body according to that he hath done, whether it be good or 
bad? The author of the recension B. seems to have been aware of this ineon- 
gruity, and has consequently removed this passage altogether from his text. 

There are numerous other passages in A. which are not found in B. I 
shall only make observations upon a few. 

In ch. i. the words xara O0éAnpa Kai divauw Ocod, immediately following 
vidov @eod, have been removed. See Daillé, Lib. ii. ch. xvi. p. 336. 

In ch. vi. the long passage, # AeAvucvov-——jrecpev, in which mention is 
made of certain heretics abstaining from the Eucharist and prayer, because 
they did not confess that the Eucharist was the flesh of the Saviour, toge- 
ther with the sentence commencing the next chapter, has been entirely 
omitted in B. I quote Daillé’s words on this passage. ‘ Illud mitto, quod 
hos non modo Eucharistia, sed etiam oratione ideo abstinuisse dicit, quod 
non confiterentur Eucharistiam carnem esse Salvatoris ; quod ineptum est et 
incredibile. Cur enim oratione quisquam idcirco abstineat, quod Eucharis- 
tiam neget esse Salvatoris carnem? Ista, ut omnes vident, non coherent. 

Itaque cum nullus Ecclesiz scriptor hereticos Ignatianis temporibus 
extitisse dicat, qui Eucharistiam reprobarent, clarum est hune epistolz auc- 
torem qui solus id affirmat, rem dubiam et incertam, pro vera Smyrnzis 
suis temere venditasse ; quod profecto facturus nequaquam erat sanctissimus 
Martyr Ignatius ; Quod probe intellexisse videtur posterior ille Ignatiano- 
rum interpolator, qui hance de hereticis Docetis eucharistia abstinentibus 
sententiam totam ex suis codicibus erasit, veritus ne ea si retineretur, aucto- 
rem alium quam Ignatium fuisse proderet, hereticorum peregrinum et in- 
auditum apud illius evi scriptores genus commemorans, quod ipse nusquam 
apud quemquam aliquid hujusmodi extare cerneret. Eo factum est ut in 
vulgatis codicibus neque Grecis neque Latinis, qui omnes scilicet ex illius 
interpolatoris exemplari descripti ac disseminati sunt, ulla relicta sint illius 
sententiz vestigia; sed ejus loco substituta longissima quedam ac plane 
diversa pyjots.” Lib. i. cap. xxii. pp. 366, 368. 

The same arguments which are used by Daillé will also apply to the 
omission of the sentence éxet 4 KaOodrwKy éxxAynoia from B. The term 
Catholic Church does not seem to have been known till some years after 
the time when Ignatius wrote his Epistles. The following are the words of 
De Valois ina note on Eusebius, Hist. Eccl. Lib. vii. 10. Edit. Reading, 
p- 333: “ Czeterum Catholice cognomen quando primum adheserit Eccle- 
size Dei, difficile est dicere. In Epistola quidem Smyrneorum de martyrio B. 
Polycarpi, mentio fit Ecclesiz Catholice. Item in actis Passionis Pionii 

= 


337 NOTES ON THE INTERPOLATED 


martyris, qui passus est in principatu Decii—Apparet igitur, hoc cognomen 
Ecclesiz inditum esse circa primam Apostolorum successionem. 

Archbp. Usher assigns the date of Polycarp’s martyrdom to A.D. 169. 
See notes on Polycarpi acta, p.70. Greswell to A.D. 164. See Disserta- 
tion xxvii. Vol. iv. p.531. A period, therefore, of full fifty years or more 
must have intervened between the time when Ignatius wrote and the first 
trace we find of the term Catholic Church. The author of the recension B. 
was probably aware that there was some incongruity in the use of it by one 
at the earlier period, and consequently suppressed it. 

In ch, ix. we read, “he that doeth any thing without the knowledge of 
the Bishop serveth the devil.” These last words have been also omitted in 
B. apparently as being too strong and improbable. 


ON THE OTHER IGNATIAN EPISTLES NOT MENTIONED 
BY EUSEBIUS. 


The text of these Epistles is based upon the edition of Archbp. Usher. 
That of Aldrich has enabled me to point out the words and passages which 
are not found in the Medicean manuscript. 

These Six Greek Epistles, one of which is attributed to Maria Cassobolita, 
and the Three which are found only in Latin, have been so generally ac- 
knowledged to be spurious since the works of Vedelius and Usher, that it 
would be quite unnecessary for my present purpose to attempt to adduce 
any further arguments to strengthen the conclusions at which they have 
arrived. But while I have the fullest conviction that those conclusions 
themselves are correct, I cannot rest satisfied with the process of reasoning 
by which they have been obtained. The assumption has been, that all the 
Epistles mentioned by Eusebius were genuine, and that those of which he 
has not spoken either did not exist at the time when he wrote, or were re- 
jected by him as spurious. But there are two elements needed to turn this 
into an argument of any weight or force; one, that the authority of Eusebius 
should be decisive as to the genuineness of these Epistles ; and the other, 
that by not mentioning the rest of the Epistles he intended to condemn 
them. And not only are there good reasons to question the authority of 
Eusebius on many points, but, further, it is plain that he speaks even 
doubtingly of the seven Epistles which he does enumerate: and if his own 
arguments with respect to other ecclesiastical documents are to be applied 
to the Ignatian Epistles, we must reject, even upon his authority, all but the 
Three which the Syriac acknowledges. This is treated of more fully in 
the Introduction. 





lilies 


AND SPURIOUS EPISTLES, 335 


Again, unless Eusebius, or some other ecclesiastical writer deserving 
of consideration, had stated that Ignatius wrote no other Epistles than those 
enumerated—to reject the rest bearing his name, simply and solely because 
they have not been mentioned by that ecclesiastical historian, is a violation 
of the true rules of criticism. 

The external evidence from the testimony of manuscripts in favour of the 
rejected Greek Epistles, with the exception of that to the Philippians, is 
certainly greater than that in favour of those which have been received. 
They are found in all the manuscripts, both Greek and Latin, in the same 
form; while the others exhibit two distinct and very different recensions, if 
we except the Epistle to Polyearp, in which the variations are very few. Of 
these two recensions the shorter has been most generally received: the cireum- 
stance of its being shorter seems much to have influenced its reception ; and 
the text of the Medicean Codex and of the two copies of the corresponding 
Latin version belonging to Caius College, Cambridge, and Corpus Christi 
College, Oxford, has been adopted. The Medicean manuscript is unfortu- 
nately imperfect, and ends with the words, avewioraro: yap eioiv Tov KU... «y 
of the 8th chap. of the Epistle to the Tarsians. See p. 131, and Aldrich’s 
Edit. p. 120. But it is evident that it corresponded entirely with the Latin 
version of the two manuscripts just mentioned, as Vossius allows: ‘Cum 
vero codex ille quem dixi Florentinus, ad finem esset mutilus ; nullis potuis- 
sem argumentis adsequi, quenam in eo epistole desiderarentur, tam ex 
genuinis quam spuriis, nisi nuper ad manus venisset versio vetus, edita ab 
Reverendissimo Hibernize Primate Usserio Armachano. Simulatque enim 
illam videre contigit, non dubitavi, quin easdem plane epistolas continuerint 
et codex iste, quo vetus Interpres usus est, et Florentinus.’”’ . See Vossius’ 
Edit. p.116. In all these there is no distinction whatever drawn between 
the former and latter Epistles: all are placed upon the same basis; and 
there is no ground whatever to conclude either that the arranger of the 
Greek recension or the translator of the Latin version esteemed one to be 
better or more genuine than another. Nor can any prejudice result to the 
Epistles to the Tarsians, to the Antiochians, and to Hero, from the cir- 
cumstance of their being placed after the others in the collection; for they 
are evidently arranged in chronological order, and rank after the rest as 
having been written from Philippi, at which place Ignatius is said to have 
arrived after he had despatched the previous Letters. So far, therefore, as 
the evidence of all the existing copies, Latin as well as Greek, of both the 
recensions is to be considered, it is certainly in favour of the rejected Epistles, 
rather than of those which have been retained. 

Neither is there any thing in the matter, style, and composition of these 
Epistles which could warrant their condemnation as spurious by those who 


339 NOTES ON THE INTERPOLATED 


receive the others as genuine; while there are many circumstances that 
entitle them to a degree of consideration which the others cannot lay claim 
to. Tarsus was sufficiently near to Antioch for the intercourse between the 
Churches of both cities to be frequent. The latter was Ignatius’ own 
flock, over which he had a long time presided; and Hero is represented 
as being a Deacon of his own Church, and, consequently, as his own 
personal friend. Surely it is more natural to expect that he should have 
been ready to avail himself of any opportunity which might have occurred 
of writing a word of affectionate remembrance to these, than that he should 
spend the little leisure which his harsh keepers might have afforded him in 
writing to other parties with whom he seems to have had little or no 
acquaintance, to admonish them of errors and heresies of which he himself 
states that he knew they were perfectly guiltless. See Epist. to Philad. 
ch. iii., &e. Ke. 

Moreover, there seems to be a great incongruity in admitting that Igna- 
tius should write to two other Churches, to exhort them to send messengers 
and an Epistle to congratulate the Church at Antioch upon their being at 
peace, but should himself neglect to write a word to these Antiochians. The 
same messenger who bore the Letters of those Churches would have 
carried his. But this incongruity must be charged upon those who admit 
the Epistles to the Philadelphians (see ch. x.) and Smyrneans (see ch. xi.), 
and reject that to the Antiochians. I shall quote the words of a few other 
writers on this head. Whiston writes: “The places to which two of these 
Epistles are inscribed, Tarsus and Antioch, and the person to whom the 
third is inscribed, Hero, Ignatius’ Deacon, who he earnestly desired might 
be his successor, are more unlikely to be forgotten by him than almost any 
of those to which the other Seven Epistles are directed.” See Diss. on the 
Epist. of Ignatius, p. 94. 

Eman. Schelstrate writes thus: “ Ex quibus patet, Ignatium litteras 
misisse ad Antiochenos, idque per Philadelphienses, quas litteras Polycarpus 
vel per se, vel per alium quempiam se missurum promisit.” Antiquitas 
Eccl. tom. ii. p.249. J. E. Grabe on the same head: “ Ad Antiochenos 
preecipue eu scripsisse nullus dubito: neque enim proprii gregis oblivisci 
poterat, qui alias Ecclesias literis cohortabatur ac in fide confirmabat.” 
Spicilegium SS. Patt. Vol. ii. p.8; and Lenain de Tillemont: “ Et il n’y 
a aucun moyen de douter qu'il n’ait écrit au moins 4 son Eglise d’Antioche, 
sur ce que Dieu avoit appaisé la persecution. On peut mettre dans la 
mesme classe les trois autres qu’ Usserius et Vossius ont trouvées dans les 
manuscrits avec celles qu’on reconnoist pour indubitables, savoir celle 
Marie de Cassoboles, celles & l’Eglise de Tarse et celle 4 Heron diacre 
d’Antioche; et examiner ensuite s’il faut rejetter ces lettres par la seule 








AND SPURIOUS EPISTLES. 340 


raison qu’ Eusebe ne les a pas connues, parcequ’ elles n’estoient point de celles 
que 8. Polycarpe avoit envoyées aux Philippiens.” Memoires pour servir 
al Hist. Kecl. Paris, 4to. 1701, tom. ii. p.581. Dr. Hammond thought 
well of the Epistle to Hero: “ Et licet alias omnes, istam prmsertim ad 
Heronem Diaconum (cui bene se velle profitetur Walo) sanctissimo Martyri 
abjudicandas esse neutiquam contendamus, statuimus tamen has tantummodo 
septem, ut ex Mediceo et Anglicano codice prodierunt, a nobis in hae causa 


’ 


defendendas proponere.” Diss. Secund. de Ignatio. Hammond's Works, 
Vol. iv. p. 746. 

It seems plain, then, that the ground for rejecting these Epistles, simply 
because there is no mention of them found in Eusebius, is altogether un- 
tenable, and that these Epistles ought either to have been all received 
or all rejected together. The real state of the case seems to have been 
this—that there were such strong reasons for concluding that this Corpus 
Epistolarum contained many things which could not have proceeded from 
the pen of Ignatius, that judicious critics like Vedelius and Usher were 
willing to seize upon any circumstance which might be used as an argu- 
ment to diminish the difficulties in the Ignatian question, by reducing it to 
narrower limits. Indeed I cannot forbear expressing my own conviction that 
this has also contributed to the general adoption of the Shorter recension of 
the Seven in preference to the Longer, rather than any peculiar excellence 
which was discovered in the one over the other. 

It is not my intention to offer any critical observations upon these 
Epistles. I must remark, however, that I have found that the Epistle to 
the Antiochians commences with the very same words as another Epistle, 
also addressed to them by Alexander of Jerusalem, who wrote in the first 
half of the third century. They run thus: “EAadpa po: kai kodpa ra decua 
0 Kripios éroiyce. See Euseb, Hist. Eccl. lib. vi. ch.11. Zouth’s Relig. 
Sacr. Edit. sec. tom. ii. p. 165. Now it is impossible but that one of these 
writers must have copied from the other. If it be assumed that Alexander 
of Jerusalem, in writing to the Antiochians, copied the words of Ignatius, 
their own Bishop, this will not only overthrow the theory of those who 
reject the Epistle to the Antiochians because it has not been mentioned by 
name by Eusebius, but it will place the authenticity of that Epistle upon a 
firmer footing than any other, except the Three found in the Syriac which 
are quoted by still more ancient authors, by shewing that a citation of this 
very Epistle is preserved by Eusebius himself in an extract which he 
gives from an author who lived about a century before his own time. 
If, on the other hand, it be assumed that the Epistle to the Antiochians is 
spurious, and that the fabricator of it copied the words which another 
Bishop, also in bonds, had addressed to the same Church, we must neces- 


341 NOTES ON THE 


sarily assign the date of the fabrication to a period subsequent to Alexander’s 
time, if not, indeed, to that of Eusebius. 

The Epistle to the Philippians is not found in the collection contained in 
the ancient Latin version. See Archbp. Usher’s Diss. cap. xix. p. exli. 
For other satisfactory reasons against its genuineness see ibid. cap. xii. 
p. Ixxix. See also the same learned Prelate’s refutation of the three Latin 
Epistles to St. John and the blessed Virgin. Ibid. cap. xix. p. exlii. 


The editions of the several works which I have followed in giving the 
TEsTIMONIES RESPECTING IanaTIus AND Extracts FROM THE IGNATIAN 
EPISTLES, AS CITED BY VARIOUS AUTHORS, DOWN TO THE TENTH CENTURY, 
contained in pages 158—189, are all specified at the head of the several 
Extracts. Tur Martyrpom or Ienarius, occupying pages 190—195, 
has been printed after the accurate text of Dr. Jacobson, pp. 550—579, 
of his third edition of the Apostolic Fathers, printed at the University Press, 
Oxford, 1847. 


ON THE PASSAGES FROM THE IGNATIAN EPISTLES, AND 
EXTRACTS FROM VARIOUS WRITERS RESPECTING 
ST. IGNATIUS, IN SYRIAC. 


No. 1, p. 197. Translation, p. 232. 

This important extract, containing several passages from the Ignatian 
Epistles, is the only one which has not been drawn from the rich resources 
of the library in the British Museum. It has been copied from a manuscript 
in the Royal Library of Paris; and I am indebted to M. Munk, one of the 
most learned orientalists of Europe, not only for kindly pointing out to me 
its existence, but also for being at the pains of transcribing it for me, and 
likewise of furnishing me with an account of the manuscript from which it 
is taken. Knowing the labour and difficulty which this task must have im- 
posed upon him, in consequence of the extreme weakness of his sight, it is 
impossible for me to express in too strong terms my sense of gratitude for 
his kindness in making so great an effort to oblige me by enabling me to 
render my book more complete than I could have done without his assistance. 

The following is his description of the manuscript which has supplied 


this extract :— 





) 


SYRIAC EXTRACTS, 342 


MANUSCRIT SYRIAQUE DU FONDS DE ST. GERMAIN DES PRES, 
N", 38. 

Recueil de Canons Vun grand nombre de conciles et de pidces y relatives ; 
petit in-fol., sur parchemin, 284 feuillets. Ce manuserit, qui a appartenu & 
Renaudot, a été légué par lui & l'abbaye de St. Germain des Prés, dont la 
Bibliotheque, & l’époque de la premiére révolution, fut réunie a la Biblio- 
théque nationale. 

Le manuscrit, écrit en caractéres Chald. ou Estranghelo, parait étre 
trés-ancien, mais comme il manque quelques feuillets a la fin, la date, qui 
s’y trouvait probablement, a disparu. Selon une note qu’on trouve & la fin 
de la 1°" piéce (fol. 85 verso) le volume a été vendu I’an 1812 des Séleucides 
(1501). | 

Voici les piéces contenues dans ce volume: 

1°. Didascalia Apostolorum, 26 chapitres. 

2°, Extraits des livres 1 4 7 des Constitutions de St. Clément. Ces 
Constitutions se trouvent aussi dans quelques recueils arabes et il ne faut pas 
les confondre avec les 8 livres de Constitutiones dans le tome I. des Conciles, 
par Labbe, (pag. 195 et suiv.). 

3°. Extrait du livre de la doctrine de 1 Apétre Adi 3), (ou Thaddée) 
qui instruisit les habitants d’ Edesse et de toute la Mésopotamie. 

4°. Recueil de canons des Apdtres et des synodes, 51 titres (moSfig). 

5°. Livre VIII’. des Constitutions de St. Clément. Sous ce titre nous 
trouvons ici les Canones Apostolorum (Labbe, t.i. p. 26 et suiv.), et il ne 
faut pas les confondre avec le livre 8° de St. Clément (ib. p. 454). 

6°. Les 20 Canons Ecclésiastiques du concile de Nicée, précédés de la 
lettre de ]’empereur Constantin aux 318 évéques. 

7°. Les 24 canons du concile d’Ancyre. 

8°. Les 15 canons du concile de Néocésarée. 

9°. Les 20 canons du concile de Gangra. 

10°. Les 25 canons du concile d’ Antioche. 

11°. Lettre adressée par le synode d’Antioche 4 Alexandre, évéque de 
Constantinople. 

12°. Les 59 canons du concile de Laodicée. 

13°. Les 4 canons du 1" concile de Constantinople (correspondant aux 
6 premiers canons du texte grec, Labbe, t.ii. p.1124—1129), suivis du 
symbolum fidei des 150 péres de ce concile et de l’adresse (j3eDh] , avadopa) 
envoyée par eux 4 l’empereur Théodose pour lui annoncer leur réunion et 
lui demander ses ordres. 

14°. Deux canons du concile d’ Ephése. 

15°. Actes du 3° concile de Carthage (ann. 258), précédés de l Epitre 


343 - NOTES ON THE’ 


synodique (Epistola synodica) de St. Cyprien etc., aux évéques de Numidie, 
et suivis de deux épitres de St. Cyprien, l'une 4 Quintus, l'autre 4 Fidus*; 
le tout traduit d’abord du latin en gree et ensuite du grec en syriaque V’an 
998 des Séleucides (687). ade 

16°. Seize canons extraits d’une épitre envoyée d’Italie aux évéques 
d’Orient. 

17°. Exrrarrs prs Epirres pe Sr. Ianace (fol. 173° recto a fol. 175 
verso selon la pagination syriaque, ou pages 352 4 357 selon la fa 
européenne qui y a été mise par une main plus récente). 

£8? Epitre de St. Pierre le martyr, évéque d’Alexandrie, sur ceux qui 
sont tombés pendant la persécution. il 

19°. Réponse de Timothée, patriarche d’ Alexandrie, 4 quinze questions 

qui lui avaient été adressées. 

20°. Les 20 canons du concile de Sardica, précédés de la Profession 
de foi. 

mL. Epitre de St. Athanase & Ammon. 

22°, Epitre de St. Basile a Paregorius. (La méme qui, dans les diverses 


éditions grecques-latines, porte Vinscription ad Gregoriwm. Labbe, 't. © i. 
p- 1547). 

23°. Epitre du méme aux Evéques (ad Episcopos ipsi subjectos, ne pe- 
cuniis ordinent). 

24°, Epitre du méme a Diodore. 

25°. Les trois Epitres canongiues de St. Basile a Amphilochius, évéque 
d’Iconium. 

6°. Les 27 canons du concile de Chalcedoine. 

27°. Diverses sentences tirées des écrits de Philoxenus, évéque de 
Maboug (Hierapolis), de St. Basile, de Gregorius Theologus et du pape 
Damasus. 

28°. Epitre de St. Grégoire, évéque de Nysse, 4 Letoius. 

29°. 87 canons de Mar Rabula, évéeque d’ Edesse. 

30°. 45 canons des Péres. 

31°. Profession de foi et choix de canons du synode des évéques de Perse, 
réunis 4 Séleucie et 4 Ctesiphon, dans la 11°™° année de Jezdegerd, fils de 
Sapor, lors de l’ambassade de Marontha, évéque de Mifarakt, ou Miafarkin. 

32°. Lettre de Jean, évéque égyptien, envoyée de Chypre (ov il était en 
mission) aux abbés des monastéres d’orient (& l’époque du concile de. 
Chalcedoine). 

33°. Canons ecclésiastiques, ou Reponses canoniques faites par les Péres 








* Dans le manuscrit on lit. Wadd - 





SYRIAC BXTRACTS, 344 





d’Alexandrie i l’époque de la persécution, du temps du patriarche Sévere. 
_ B4°. Extrait d’une lettre des saints Peres aux abbés des monastéres de 
Cilicie. 

35°. Extrait d’une lettre de Constantin, métropolitain de Laodicée, A 
Marcus Isaurius. 

36°. Extrait d’une lettre écrite par un évéque & son ami, sur diverses 
rdgles ecelésiastiques. 

37°. Lettre adressée de Constantinople 4 Martyrius, évéque d’ Antioche, 
sur les hérétiques qui reviennent & l’orthodoxie. 

38°. Extraits de diverses épitres de St. Sévére. 

39°. Bpitre adressée par Anthimus, évéque de Constantinople, 4 Jacques 
d’Edesse. 

40°. Divers canons de St. Basile, concernant les moines. | 

41°. Une épitre de St. Cyrille d’Alexandrie ad Monachos (}asl Zo 
lapels 

42°, Extraits de diverses épitres du pape Célestin. 

43°. Extraits des actes du concile d’ Ephése. 

44°, Divers canons de Mar Sergius, évéque.. . (? 304 aso} j2cams9}). 

45°. Canons de Jean, évéque de MXyaso Yi2 (Tella de-Mauzalt). 

46°. Questions proposées par un prétre nommé Sergius au dit Jean 
de Tella de-Mauzalt et les réponses de celui-ci. 

47°. Epitre du patriarche Athanase (de l’an 995 des Séleucides). 

48°. Questions proposées, l’an 998 des Séleucides (687), par un prétre 
nommé Adi, 4 Jacques d’Edesse, et réponses de celui-ci (incomplet). 

It is evident that this is the work to which Renaudot refers in the follow- 
ing passages of his Liturgiarum Orientalium Collectio: “ Genuina Ignatii 
Martyris scripta apud Syros vulgari sua lingua olim extitisse docent nos 
multa ex illis testimonia, que in libris Theologicis occurrunt ; sed pre ceteris 
excerpta ex ejus genuinis Epistolis non pauca, que Conciliorum Canonibus 
adjuncta reperiuntur in vetusta versione Syriaca, quam Codex Mediceus 
membranaceus representat. Addidit interpres, illas sententias vulgo inter 
Canones non referri, verum ex nomine tanti viri, equalem quodammodo ha- 
bere auctoritatem. Factam esse ex optimis Codicibus interpretationem illam 
agnovimus, et ab autore quicumque fuerit non imperito: tum illud etiam 
animadversione dignum observavimus, codices illum, similes Florentino illi 
celeberrimo quo Latinus interpres usus fuerat, secutum fuisse, nec alias 
nisi veras Epistolas agnovisse.” Vol. ii. p.226. And again, “ In ista pri- 
mum merito locum tenet Ignatius, ut Antiochenus quondam Episcopus, cujus 
etiam testimoniis abuti, ad errores sui patrocinium solent, ut ex variis Col- 
lectaneis et Tractatu de Fide Patrum intelligitur. Preeterea tantum honorem 
ilh tribuunt, ut in antiquissa Canonum Collectione Syriaca ex ejus Epistolis 

2Y 


345 NOTES ON THE 


capita quedam ad Ecclesiasticam disciplinam spectantia referantur, quia, in- 
quiunt interpretes, ob summam Ignatii sanctitatem aquam cum Canonibus 
digitatem habent.””—TJbid. p. 491. 

The age of this collection, which Renaudot denominates Antiquissa, can- 
not reach to an earlier period than the end of the seventh century; for we 
find included in it questions proposed by a Priest named Adi, to Mar 
Jacob, Bishop of Edessa in the year of our Lord 687. See No. 48. The 
manuscript, therefore, containing them cannot be earlier than the end of the 
seventh century, and although ancient, probably is considerably later. 

That the genuine writings of Ignatius were anciently in use among the 
Syrians in their vernacular tongue is incontestably proved by the discovery 
of the Syriac version of the Three Epistles; but the learned Renaudot has 
gone too far in inferring that fact from the simple circumstance of finding 
these extracts from the Ignatian Epistles in a collection of canons and other 
ecclesiastical documents. It is plain that the whole collection has been 
translated from the Greek; and from the place which these Ignatian ex- 
tracts occupy, it seems almost certain that they formed a part of the original 
Greek collection, which was afterwards translated into Syriac. There is no 
sround to conclude that these extracts were taken from a Syriac version of 
the Ignatian Epistles previously existing, and were then inserted among the 
others when the rest was translated into that language. Moreover, the date 
of one of the articles in this collection shews that it must have been made 
subsequently to the time when the Syrian schools, abandoning the antiquity 
of their own literature, had acquired the taste of accommodating every thing 
to the Greek, even so far as to adopt fresh versions of the New Testament, 
and in a good measure to accommodate their venerable Peshito to the 
readings of the Greek copies. At any rate it is evident, from a comparison 
of the passage from the Epistle to Polycarp, and from that of the Epistle to 
the Trallians containing a part belonging to the genuine Letter to the 
Romans, at p. 198, that these extracts do not belong to the same version as 
the Three Genuine Epistles. And further, I should not omit to remark, 
that all the Extracts which I have given are taken from works written ori- 
ginally in Greek, such as those of Severus and Timotheus, and afterwards 
translated into the Syriac. They therefore supply no evidence whatever of 
the existence of any independent Syriac version of the Ignatian Epistles ; 

they only shew what passages were cited from them in Greek by the several 
authors in whose writings they are found. 


These extracts contain passages from the Epistles to the Ephesians, Mag- © 


nesians, Trallians, Polycarp, Philadelphians, and Smyrneans, which are simi- 
lar indeed, as Renaudot observes, to those of the Medicean manuscript, but 
they are far from exactly coinciding with them, as the comparison will shew. 


> 


SYRIAC BXTRACTS., 546 


d. 12. Td pan] }sdweSco “and his dominion is dissolved.” The Greek 
reads cat Averac 0 bACOpos abrov IZpist. to Kphes. ch. xiii. p. 31. This 
variation seems to have arisen from the seribe confounding 1d paw with 
m3,>| “his destruction.” 

115. Ian can [5 LuSO, The Syriac at p. 32 is [on [dado. 

/, 16. Faye pana “ Mor it is good,” as if the translator had read -yap 
after xaddv.— bid. ch. xv. p. 81, 

1.19. 1>]—oasi}> “are of the ruler of this world, and those who are 


’ This does not corre- 


faithful in love, are the image of God the Father.’ 
spond accurately either with the recension A. or B., but seems almost as if 
it were taken from both.—pist. to Magnes. ch. v. p. 63. 

1. 22, Leasoass»0—laam.5]> “That is to say, the Bishops, Presbyters, 
and Deacons.” This sentence does not belong to the Epistles, and is only 
inserted by way of explanation. 

1, 25, baad 3—|tas.cO “And the Presbyters in the place of the 
angels of the council, and the Deacons in the place of the Apostles.” 
This varies considerably from kat tov mpecButépwr eis ToTov ovvedpiov Tov 
arootoAwy, Kai Tov dvaKkover, TOV émol YAvKUTaTOY, TeTLOTEVMEVeY SLaKoviar 
*Iyood Xpiorod, which is common both to A. and B.—Tbid. ch. vi. p. 65. 

P.198. 1.1. caSgag, and again p.200, 1.8, oadagleag “ Titilians,” in- 
stead of “ Trallians.” 

l. 3. IO “in the flesh,” or “ according to the flesh,” for cata avOpwror. 
This is rendered, in the extract from Severus, p. 213, by |a1si> ya “ like 
men,” which is nearer the Greek.— Epist. to T'rall. ch. ii. p. 75. 

1.6. eapasdaso olsomo “and be ye subject,” with iroracceobe of B., 
not troréccecba of A.—Ibid. See note p. 306. 

1.7. —talea—|2a.] “so that we may be found living in the same,” seems | 
nearer to év @ diayoutes, év ai’td evpeOycducba of B. than A., which omits 
év avto.—Lbid. 

18. ayfs wad coralials “who are the sons of the mysteries,” agrees 
with dvras pvorypioy of B., or “ ministros existentes mysteriorum” of Latin 
A., rather than puoryjpiov of A.— Ibid. 

|g! |nS]> mZ,S> Ul] “but of the Church of God,” simply, without 
any thing to correspond with irypéra: of both the Greek recensions.— Ibid. 

L1l. {>}> lmoofi>—|aam.2] “The Bishop who is in the place of 
the Father.” The word {m20Z seems to stand both for the Greek +rézos 
and ties. This passage then seems to come nearer to 0 éricxoros Tov Ia- 
Tpds TOV OAwv Tiros trapyer Of B. than to tov éxicKxoroy, ovra vioy Tod Tarpos 


of A.—Ch. iti. ibid. 


347 NOTES ON THE 


1. 14. 3,>0.3—hy] 2]. This is a passage belonging to the genuine 
Epistle to the Romans, which has been inserted in this place of the Epistle 
to the Trallians. The variations between the Syriac text here and at p. 56, 
shew that they belong to two altogether different versions. —Jbid. ch. y. p.77. 

1.16. ]pesas2—S.4\S0 “ On this account be ye disciples to me,” varies 
from the Greek Tapa TovTo 70n Kat wabyrys etut.—Lbid. 

1. 18. canted 2—]2 pray “That ye use only the food of gratitude.” 
The Greek of A. is porn 77 Xprotiavy tpody yeyoOat.—Tbid. ch. vi. 

1.19. |aoamSo—roin» “of those who mix themselves up in Jesus 
Christ.””’, The Greek of A. is of katpot rapeumA€éKxovet “Inoovy Xpiorov. This 
and the preceding are omitted in B.—Ibid. 

1.21. Sy Yl» “who is ignorant.” There follows nothing here as an equi- 
valent of g3dat of A.—Tbid. 

1.24. ~a9. There is nothing to correspond with this particle in the Greek, 
nor in the Syriac version, p.6. The variations in the Syriac here also shew 
that the two translations are altogether independent of each other.— Epist. 
to Polycarp, ch. iii. p. 6. 

1. 25. qantas yl “ Like a valiant man.” The Greek has as dkyuor. 
The Syriac at p. 6, LrasZ] pal “as a combatant.” See also note, p. 270. 

F499. ¢01. pao laos aS “in the stead of your souls”; as if iuay 
were found in the Greek, and the passage had run thus: avtibuyov eyo 
vuov, Tov vToTacoouevov.—L bid. ch. vi. p. 11. 

1.9. For |»n> “in this,” read |pus> “in one.” It is an oversight of 
mine in reading "Wl instead of ‘NTN2 in M. Munk’s copy, which he 
had transcribed in Hebrew characters.—pist. to Philad. ch. vi. p. 91. 

1.11. Seon MuSo “I cried therefore,” as if the reading had been 
expavyaca ovv, not simply éxpavyaoa, as in A. Tap is added in B., which 
comes nearer.—Tbid. ch. vii. p. 97. 

1.12. |jnS]» fla> “ with the voice of God.” This is omitted in A., but 
exists in the Latin version A. “ Dei voce.” B. reads ovx éuos 0 Adyos, adAa 
®cov.— Lid. 

1.16. 2;=00|2— ;So| “I tell you that Iam informed.” The Greek reads 
Erewd7) KaTa TiVv TpocevyiY tuov, Kal KaTa Ta OTAAaYyyVG, a éxeTe Ev XpioTS 
"Iyood, amnyyery pot.—Ibid. ch. x. p. 99. adams [2,85 “in the Church 
of Syria.” The Greek has “the Church in Antioch of Syria.” — bid. 

1.18. |ajSor mScas “the name of the Lord.” A. has only 7d dvoya; 
B. 70 dvopa Tov Ocov.—Tbid. 

21, Dida po }2-5 “ Holy Churches.” The Greek is at éyyiora éx- 





ae 


SYRIAC EXTRACTS, 348 


KAyota.—Ibid. Probably there is an error in the Syriac in reading |Qumepo 
for |Amazo. 

l, 22. }aco]> }2, Zo “To the Church of Asia.” The extract shews 
that the same Epistle is meant as that addressed in the Greek “to Smyrna 
of Asia, p. 101. 

1, 25. AEN Lu] »s “while we have,” without «ai, as in B.—ZIpist. to 
Smyrn. ch, ix, p- 111. 

P. 200. 1.4. ,as BP ye-so “does nothing.” There is no equivalent 
here for srvapévos ‘by of A., which, with the words following, is also omitted 
from B.—J¢pist. to Magnes. ch, vii. p. 65. 

1.10. faooaso—|Zorsoun> “In faith which is in the hope and the en- 
joyment of the blood of Jesus Christ.” This varies considerably from A., 
which has év rioret, 0s éotw oapE rod Kupiov, cal év ayary, 65 éorw aipa 
"Iyoot Xpiorov.— Hpist. to Tall. ch. viii. p. 79. 

1,24, caaSo»n—l|au> “In the passion of the cross of your Lord, 
whose members ye are.” This is different from the Greek, d:’ ot év 7 
Taber avrovd ToooKaretTa Uuas, ovras peAy avrov.—Lbid. ch. xi. p. 85. 

P. 201. 1.2. gQamaio ‘and they shall praise.” The Greek is do§acny.— 
Epist. to Polycarp, ch. vu. p. 13. 

JnsI> lamas “for the glory of God,” with. eis dé6gav Ocot of B. 
A. reads Xpiorov.— bid. 


If. 


P.201. Translation, p. 235, 

This extract, containing passages from several of the Ignatian Epistles, is 
written on the vellum lining of the cover, and on the blank page of the 
first leaf of the volume in which it is found. It is in a large thick character, 
apparently of about the eleventh or twelfth century. Several other ex- 
tracts in the same hand are written in the margin of the following leaves. 
The one immediately succeeding the Ignatian extracts commences thus: 


Lanai» fadopo Lolo oa? mola] (p80? eadeZbar . [>)> s/o id Ss! oP 4 
geno - yen GAD 0 Jomo «+ PsosAas\ waSde} umscds p>) 
wallSoo fSco]Z So waco (CoS wapeaaZ{o |DuSo hes no 
|duso Ded SO ado Duljae yoor amiosZjo sumas0 
“ Again, from the Book of the Covenant of our Lord: but it is the first 
book of the Apostles which was sent by the hand of Clement to the Gentiles. 
‘ And it came to pass, after our Lord was risen from the dead, and appeared 


to them, and was handled by Thomas, and Matthew, and John: and we 
were convinced that our Master was truly risen from the dead.’ ” 


349 NOTES ON THE 


The volume itself is rather more ancient than the extracts in the margin. 
It bears the following title in red letters: : 140390 1,220 (j=]2) 3 |>> :|Sca> 
|S] :}>} 80 sDaS0 40 sfaad :}Zad}2 Joa sSolais :crsgeds ‘}aayo 
“In the name of the Father, and of the Son, and of the Holy Ghost, we 
begin to write the Book of the Fathers. First then Father Esaias.” 

This volume was brought from the Monastery of St. Mary Deipara in 
Nitria, by Dr. Tattam, in the year 1842. Several additional leaves were 
obtained by M. Pacho in 1847. Quarto, in two columns, on vellum. 
Brit. Mus. Add. MS. 14,577. 

bit |25s aT “to all the Churches,” with the Syriac version, and 
B. Uldoas is omitted in A.—Hpist. to Rom. ch. iv. p. 45. 

1.8. 4a] Z{Sc “I die.” This is followed by nothing to correspond with 
éavrep vets py KwAvonte.— Lbid. 

1.10. jnS}» “pure bread of God,’ with the Syriac version, and B. 
The reading of A. is tov Xpiorov.—Lbid. 

1.12. wad paa2 jaro “what is commanded me.” 422 is probably an 
error for emaa “ expedient,” as it is in the Syriac version of this Epistle, p. 50, 
| -aSa3Z—la] “I know that now I begin to be a disciple.” The Greek 
reads otherwise : eyo ylvOooKe voy" dpyopat pabyrrs etvat.— Ibid. ch. v. p- 49. 

LY) ema{iio> |Zorm0 “and the beasts which are prepared for 
me.” The Syriac at p.50 is the same, omitting US “to me.” Both 
‘Greek recensions have Onpiwy te ovotacers.—I bid. I have observed upon 
these and the variations of the following line in my notes, p. 301. 

Liv SoXs;> waci0g—s “ The boundaries of the world,” with ra répara 
zov koopou of B., not ra treprva of A. And so, also, om «ag “it is good:” 
as likewise Timotheus of Alexandria, p. 211, U. 4, with cadov of B., not paar- 
Aov of A.—TLbid. ch. vi. 

1.19. ~aSGe0 {ZeSc> flmaso “and the pains of death stand,” for 6 38 toxe- 
és por émixerta. |Lasos “of death,’ seems to be a blunder for | -aso» 
“of birth,” as it is in the Syriac at p. 50. , 

1, 21. JaSScaso—ond . This passage (see English translation, p. 235, 
lin. penult.) varies considerably from the Greek tov tov Ocovd 
Ibid. 

1, 25. InX}> a.m “temples of God.’ The Greek reads atrov vaot. 


There is no equivalent here for the next sentence, oe 
‘ ? 





a” 
€vouat.— 





ypov, of A., 


which has also been omitted in B., together with the next, é& ay avTov.— 





Epist. to Ephes. ch. xv. p.33. 
P. 202. 1.3. Qean—ean “In which every one who believeth.” A, has 





SYRIAC BXTRACTS, 350 


os waca yAaooa morevoaca, and B. reads eis ov wav (ves mirreveav, Kai 
waca yNdoou éEopoNoynoapéry.— Tpist. to Magnes. ch. x. p. 69. 

1.6. laapado “and to mocking.” The Greek reads xpos wtp.—Epist. 
to Smyrn. ch. iv. p. 105. 

1.8. 23] Ss Lascy om “who died for us.” This has no equivalent 
in the Greek.—Jbid. | 

19. Jn S—S.cudoo “and God Jesus Christ strengtheneth me.” The 
Greek is avrot pe évduvamovvTos § A. adding Tov TeAeLov avOparov ryeVOPEVOU, 
and B. of yap poe rocodrov abévos, tbid.; neither of which is found here in 
the Syriac. 

1.10, |So32—-.maado “TI persuade—thyself.” See translation, p. 236. 
In the foot-note there I have referred this passage to the Epistle to Polycarp, 
ch.i. It is not, however, taken thence, but from the Epistle’ to Hero the 
Deacon, ch. i. (sce p. 141), which, besides several of the expressions found 
in this passage, has otherwise borrowed largely from the Epistle to 
Polycarp. 

| III. 

P. 202. ‘Translation, p. 236. 

These passages are taken from a Syriac translation of Eusebius. The 
volume contains only the five first Books. The date of the transcription 
has been erased; but it seems evidently to belong to the sixth century. 
The name of Elias the scribe is still legible. On the last page there is the 
note common to many books of this collection, in the handwriting of Moses, 
the Abbot of the monastery, stating that this was one of the two hundred 
and fifty volumes which he procured during his journey to Bagdad, and 
deposited in the library of the monastery upon his return in the year of the 
Greeks 1243, A.D.932. The volume came to England in 1842. A few 
leaves had been lost, but three of them were recovered in 1847. Quarto, 
written in two columns on vellum. Brit. Mus. Add. MS. No. 14,639. 

I have given this extract in accordance with the plan which I had 
proposed to myself, to insert in this work every notice respecting Ignatius, 
and all the passages from the Ignatian Epistles which I have found in the 
Syriac manuscripts in the British Museum. It serves, however, rather as a 
specimen of the Aramaic version of Eusebius, than to supply any additional 
materials of criticism on the subject of the Epistles of Ignatius. I have 
made a few observations upon the passages cited here from the Epistle to 
the Romans in my notes upon that Epistle. 


I¥. 
P.205. Translation, p. 239. 


The text of this extract has been printed from a manuscript obtained by 


351 NOTES-ON THE» . a 


Dr. Tattam when he first visited the monastery of St. Mary Deipara, in 18 BS0s ee ce 

Brit. Mus. Add. MS.12,170 (fol. 211.) A thick quarto on vellum in. tte is 

present state, made up of two volumes bound into one; the foimer. Capea | ea 
aa 


og 


ing some ascetic works by Esaias the Monk, written in a large bold charact 






in three columns, and dated the year 915 of the era of Alexander, or or 504 | 
of our era. The latter comprises numerous treatises by John the Monk, 
is written in a somewhat rude hand, in two columns, and appears to be of Ps 
about the eight century. 31 

It has been compared with another copy procured by Dr. Tattam in 
1842. Brit. Mus. Add. MS. 14,580. fol. 17.b. This volume appears to 
be about two centuries later than the preceding, and contains various works 
by John the Monk, Philoxenus, Mar Jacob, &c. I have sometimes’ pre- 
ferred the reading of this latter copy in my translation, which will account 
for some slight variations from the printed Syriac text. 

There are several volumes containing treatises by John the Monk i in this 
Nitrian collection. Of these one manuscript, Brit. Mus. Add. MS. 17,169, 
containing several letters and treatises, was transcribed as early as the year 
of the Greeks 892, or A.D. 581. 

One of the volumes procured by M. Pacho (Brit. Mus. Add. MS. 
17,172), contains various works of ascetic writers under this general title: 
Jards, Jodo wodascS .20;e80 fuasSXo Sows Gg? deme SS 
~ fau,5 [Zn5]2 “In the strength of our Lord Jesus Christ, we begin to 
write the Book of Collections of the Holy Fathers.” Amongst these are 
several treatises by John the Monk, having a life prefixed, with this title: 
faopo? Jodo Solas crajeso |haao 12s hae Ja32080 flaw SS 
frdof, actos JdusaZ ea Dal sono ,dal22 Lapano fapeanal danda 
yeSaiol» locam.o] fe: |>lakos eiaae “By the strength and help 
of the Holy Trinity we begin to write the book of the Holy John, the 
Monk and Seer of Thebais.. But first, an account respecting him by Pal- 
ladius, Bishop of Jerusalem.” (Read Helenopolis.) 

This account, which is the same as that given by Palladius in his //is- 
toria Lausiaca: rept lwavvov tov AvxoroXirou (see Meursius’ dition, p.97), 
assigns the period at which he lived to the age of the Emperor Theodosius : 
fa] GSO] 820] ogo [ZpedS ‘Ss : Ja SSO wmaamov0]Z ie eige * 
|ra40 30480 |NoamasoS. cactaadyaa foo pals? ua Se 


TPAD YOxo Mad Ol; mZaras}80 NS os} wy oe. LYS & 
“ Also he informed the blessed Emperor Theodosius beforehand respecting 
things future. I mean, respecting his being about to vanquish the rebel 
Maximus, and to return from Galatia (read Gallia.) Then, again, he also 
foretold respecting the defeat of Eugenius.” 





SYRIAC BXTRACTS. 352 








‘itliis notice of John the Monk there follows “ The first Epistle to Bus 
us and Eusebius, composed by my Lord John the Monk :"” |DaSe,o Zin} 
| ih) casa waySos Tyas? : , tammolo >.fo] Zod», At the end 
e in ‘written Malar, }.pa0 apenas ease vapscy 12; tel webdode 
me 210 - Lemselo. wmeaz4o] 2a) “Here jends the Epistle of my Ton John the 
Monk and Seer of Thebais, to Eutropius and Eusebius.” This identifies 
the author of the letter with the John the Monk of whom the account pre: 





4 ceeding it is given. But the writer of this is also the author of the Epistle 
: addressed to Eutropius and Eusebius, from which our Syriac extract is 
. taken, and of the Sermones de animi et corporis affectibus, addressed to 
4 the same Eutropius and Eusebius, mentioned by Assemani, Bibliotheca 
3 Orient., tom. 1. p. 431. Hence we gather that Assemani has erred 
Be: in attributing these Sermons to John of Apamea, whom he supposes to 
: have lived in the sixth century : see ibid. p.430; and that these are the work 
of John the Monk, the contemporary of Evagrius, spoken of by Ebedjesu, 
see tid. tom. iii..p.45; not of John of Apamea, who is also mentioned 
by the same writer in his catalogue: ibid. p. 50. His having been contem- 
porary with Evagrius would bring the age of John the Monk to the latter 
2 half of the fourth century ; and the circumstance given in the account of 
him, above mentioned, that he foretold the defeat of Maximus, would fix 


* his, date to.the same period. . The army of Maximus was vanquished, and 

¥ himself taken prisoner, A.D. 388.. See Clinton’s Fasti Romani, p. 516. 

: I have already made some observations upon the passages from the 

| Epistle to the Romans, cited by this author, in my notes at. p. 291. 

ae | v. 

E ety P.210. Translation, p, 242. 

* “Dhis is taken from a Syriac translation of the works of the Pseudo-Dio- 
nysius the Areopagite, of which there are two copies in the British Museum, 

on both acquired by Dr. Tattam in 1839, of Quarto size, and written in two 

. columns. The one, Brit. Mus. Add. MS. 12,151 (fol. 70. b.,) was tran- 


Pinch scribed i in the year of the Greeks, or Seleucide, 1115, A.D.804; and the 








pave pater; 1, 152 (fol. 1525):3 in the ees 1148 of the same éra, or A.D. 837. 

& VI. 

: iy mon ops - -P, 210. © Translation} p. 243. . 
=, ’ This extract is taken from a work by Timotheus, Patriarch of Alexandria, i 
i against the Council of Chalcedon. The same volume contains also the a 
2 Apology of Cyril of Alexandria for the Twelve Chapters against the Oriental - 


Bishops, a Treatise attributed to Gregory Thaumaturgus, on the Passibility 
: 22 





oo0 NOTES ON THE 


and Impassibility of our Lord, and a Summary of Heresies, by Epiphanius. 
A note at the end, indicating the monastery to which the book belonged, 
has been partly erased ; but what remains states that it was presented in the 
year of the Greeks 873, A.D. 562, about which period it seems to have 
been written by a scribe of Edessa. One or two leaves have been lost from 
the beginning ; and consequently the work of Timotheus is imperfect. This 
volume is a large Quarto, written in three columns, and is one of those 
obtained in 1839. Brit. Mus. Add. MS. 12,156, fol. 1, and fol. 69. 

i. a0 La] — oie > “In the blood of Christ, that it is of God,” 
or “which is of God.” The Greek has only eis 70 aiua Xpuorov.— Epist. 
to Smyrn. ch. vi. p. 107. 

bak (a3+—-Dnes “There is nothing which is seen that is becoming.”— 
Epist. to Rom. ch. iii. p.43. See the note on this passage at p. 294. 

et {cous “of persuasion,’ as in the Syriac, p. 44, and with recporys 
of B., while A. reads ciwrys povov.—TLbid. See note at p- 295. 

1. 23. faugicoz> “the Christian,’ with B. 12,8 nas “to all the 
Churches,” with the Syriac version and B.—Ibid. See note, p. 296. 

P.211. GS cng “It is good for me,” with caddy por of B.—Ibid. ch. vi. 
p. 49. See note, p. 349. 

Some SiS “for the sake of Jesus,” with dca ’*Iycotv, also of B., while 
A. reads eis. The quotation from Matth. xvi. 26 immediately following in 
both the Greek recensions is not found in this passage as cited by Timo- 
theus; nor does it exist in the Latin version A. It is probably a marginal 
addition, which has found its way into the text subsequently to the time of 
Timotheus, and to the transcription of the copy from which that Latin ver- 
sion was made, 

a Pare oats lis} “ Neither entice me by any thing material.” 
This is not found in the Greek recensions, but is equivalent to ‘ neque per 
materiam seducatis,” of the Latin A.—JZbid. 

1.9. {a} Joo }aaz> fa] “I shall be a man,” with “homo ero” of Latin A. 
Both Greek copies have avOpwros Oeov éoouau.—Tbid. p. 49. 

1.20. 1>_2 Lacdes LSS, “that he might purify the passible waters.” 
A. reads tva TO Ta0et TO Vdwp Kabapion. The passage is altogether omitted 
in B.—pist. to Iphes. ch. xviii. p. 35. 

b, 212, 1.8; wmad,oascos “of Polycarp.” This passage from the 
Epistle of St. Polycarp, and the following from the Epistle attributed to 
St. Clement, although they do not bear upon the question of Ignatius, I 
have transferred to these pages, because it is interesting to know how any 
of the writings of the Apostolic Fathers were received and cited by early 











SYRIAC BXTRACTS, 354 


Christian authors, The passage from Polycarp is taken from the twelfth 
chapter, which part has been lost in the Greek, and exists only in the Latin ver- 
sion, ‘ Deus autem mansuetudine.” See Dr. Jacobson, Patt, Apostl. 
Edit. Tert. p. 527. The only variation here is, that the Syriac has, /. 5, 
LesadSO SO.do las “ God Jesus Christ,” which is also supported by the 


quotation made by Severus, p. 215. /.1, while the Latin version reads, 





“ Dei Filius, Jesus Christus.” The first passage, cited as from St. Clement, is 
said to be from “ the First Epistle, which is on Virginity,” 1.6. It is taken 
from the first of the two Epistles on Virginity, attributed to St. Clement, 
discovered in a Syriac version by Jo. Jac. Wetstein, and published by him, 
with a Latin Translation, at the end of his edition of the New Testament. 
2 vols, fol. Leyden, 1752. This Latin Translation, with a French version 
accompanying it, was reprinted in octavo in the year 1763. , Concerning 
these Epistles see Wetstein’s Preface, and Dr. Nathaniel Lardner’s Dis- 
sertation upon the two Epistles ascribed to Clement of Frome, lately 
published by Mr. Wetstein, in Vol. xi. p.197, of “The works of Dr. 
Nathaniel Lardner.’ The following is the text of this passage in Wet- 
stein’s edition, p.4, and also his translation of the same into Latin: 
Dal “Sodmso 13] .|Zomao Ls> |jos] fasts :Aspe0 DNSsbo} 13] 
Lsso +]ZoXoha; odecnal |ilieS0o laanso [53 Litas» 
Veag2 JoaScy opD faseado Some (G0 Sow | Dude go |ZaXolh>> 
JASod> wo opin bsossc hose] aa paso Go Sas, 
JDSola) aZomamao Zor} Sola] Susan on So mand [leo 
“ An intelligis et ndsti, quantam gloriam petat sanctitas? An intelligis, 
quanta et quam gloriosa et excellens sit laus virginitatis? Uterus Virgini- 
tatis sancte gestavit Dominum nostrum Jesum Christum filium Dei, et cor- 
pus quod gestavit Dominus Noster, et in eo agonem in hoc mundo fecit, ex Vir- 
gine Sancta induit. Hinc ergo intellige majestatem et gloriam virginitatis.” 

The next passage, /. 11—16, is taken from the first chapter of the second 
Epistle of St. Clement. See Dr. Jacobson, Patt. Apost. p.224. The same 
quotation is also made by Severus, see p. 215, with some slight verbal diffe- 
rences, due to another translator. In the inscription there it is called the 
“Second Epistle to the Corinthians,” and here, the “‘ Third Epistle” simply, 
probably from some different arrangement in the copy used by Severus of 
Antioch and that in the hands of Timotheus of Alexandria. The Syriac 
runs word for word with the Greek, if we except eaSSc# ,30 “and when 
we hear,” /. 15, for which the Greek is kat ot axovovtes. 

The next passage is from the ninth chapter of the same Epistle, eis 
éxarecev. See Dr. Jacobson, Patt. Apost. p. 244. 





Xpioros 





355 NOTES ON THE 


Vil. 
P. 212. Translation, p. 245. 

Severus, from whose works the following extracts have been taken, sue- 
ceeded Flavian as Patriarch of Alexandria A.D. 513, and was expelled 
A.D. 519 on account of his opposition to the Council of Chalcedon. He 
was a man of great learning and ability, and the author of numerous theo- 
logical and polemical writings, which appear to have been so industriously 
suppressed by his opponents, that little more than the titles of his works, 
and not even all of these, have been preserved in the Greek. See Fabri- 
cius, Bibl. Grec., Vol. ix. p. 343. The greater portion of them, however, 
is now recovered in the Syriac, and forms a most important accession to 
the ecclesiastical documents of the early part of the sixth century. 

The volume from which these passages are taken is a thick quarto, 
written in two columns imperfect at the beginning, and without date 
at the end. It can hardly have been transcribed later than the com- 
mencement of the eighth century, and might have been written about the 
end of the sixth. It is one of the first acquisitions made by Dr. Tattam in 
1839. Brit. Mus. Add. MS. 12,157. fol. 198. 

P. 213. 1.5. This passage of the Epistle to Polycarp, ch. iii. p. 7, is. 
translated here much more literally than in the Syriac version at p. 8. 
There is no variation, however, in the sense. 

1.15. Lan SO— Lenard? “Of the Apostles, who are entrusted with the 
ministry of Jesus Christ.” The Greek inserts after Apostles, kai trav 
dtakover, Tav éuot yAvKuTatov.—Lipist. to Magnes, ch. vi. p. 65. 

1,21. «aaa—eanoluls on “who is his Word who proceedeth from si- 
lence.” The Greek of A. is 65 éotiv avtou Adyos atdtos, Ov K ATO OLYyNS TpO- 
eMOav. B. reads only os éoriv avrov Aoyos ov pytos, GAN ovotwdys, rbid. 
ch. viii. p.67. The note appended to the Syriac precludes the supposition 
of any error in the text from the omission of the negative; but in this pas- 
sage, as cited by Timotheus of Alexandria above, p. 211. 1. 26, we find the 
negative, and }aSoolSo to correspond with atd:os. 


1,24, [Du2S0,01.S0 — «ps0 “Therefore it is just that he should be 
honoured in silence, and not that his divine and unprecedented birth should 
be inquired into.” I find a similar notion to this of Severus expressed in 
the Treatise, Adversus eos qui per calumniam dicunt dici & nobis Deos tres, 
attributed to St. Basil: 1 rot povoyevots ex Tlatpos yévynots, orwry TicaoOe : 
and again, a few words below, éxéwyy per ody yévynow appyrtov otcav comp 

tysnowpev.—Basilii Opera, Edit. Jul. Garnier, tom. ii. p. 612. B.C. 

P.214. 1.6. |Zogamm>s “that in supposition,” with 7G doce of B., 

not to doxecy of A.— Epist. to Tall. ch. x. p. 83. 








SYRIAC BXTRACTS, 356 


1.7. H,Sco —? JascS “Why, then, do I also pray,” as though the 
reading had been ri 30 «at tvyoua, partly with A. and partly with B. 

1.8. Japa —S. p50 “T belie, therefore, the Lord,” with dpa xara- 
Werdoua of B., omitting, however, rod oravpov with A.,— Ibid. 

111. Ya] emmaso “TI praise,” with doEdto of B.—Wpist. to Smyrn. 
ch. i. p. 103. 

l, 25. This passage from the Epistle of Polycarp is from ch. v. opotws— 
avOporev: see Jacobson’s Patt. App. p. 512. The Syriac has no equivalent 
for as before Ocov. 

1.28. This is the same passage from Polycarp’s Epistle, ch. xii., as is 
cited above by Timotheus, with the additional words to castitate. 

P.215. 1. 4. }al\a3a0— So “From the second Epistle to the Corin- 
thians.”” This is the same passage as that cited by Timotheus above. 


VIII. 
P.215. Translation, p. 247. 

The following passages are cited from the Sermons of Severus called 
Epithronian, that is, sermons preached whilst he sat upon the Episcopal 
throne, Lamsaa‘Qsy9 Dua of aui05h42]. They seem to have been other- 
wise called in Greek év@povacrixot Aoyoit. See Fabricius’ Bibl. Greca. 
tom. ix. p.344. The number of sermons in the whole collection amounts 
to 125. They have been translated from the Greek. In cases of proper 
names, or of other words respecting which any difficulty may occur, the 
Greek terms are added in the margin. There are also a few glosses and 
notes in the margin, of which that printed at p.216 may serve as a speci- 
men. The first part of the volume, or 181 leaves, was obtained by Dr. 
Tattam in 1839; the remaining part, consisting of 101 leaves, was pro- 
cured by M. Pacho in 1847, and now renders the work nearly complete. 
This manuscript is a large Quarto, written in two columns, in a bold hand, 
by one Adzus, a presbyter of the city of Amida, Jaamsfo Laglae uo] 
pol qo? Lad |o2a00, and it was collated and corrected by one Bar- 
hadbeshaba, (son of Sunday), from the Monastery of St. Matthew : 
fsoms Ss coumo Lafluco prams taro wo Majludu youro 332 
Haago waldo cazdo ]pScod odo : flocs youso farms] [a> pup |no}> 
A note on the last leaf, relative to the original donation of the volume to the 
Monastery of Zasc o>}, has been so far erased as to be in a great mea- 


sure illegible. Another note, in a later hand, on the last page, states that — 


the volume was presented by its owners of the monastery of ZaSo\ o>}, 


of their own good will, to the monastery of St. Mary Deipara of the Syrians 





: J 


357 Rorss ON THE | 


of Egypt; and that it arrived at the monastery in the year of the Greeks _ , 


1206, A.D. 895. The manuscript itself seems to have been transer ibe ataak 


a century or two earlier. Brit. Mus. Add. MSS. 12,159. a 


1.19. fesasSO>° ean] sS0-30 “and to rise in Christ.”—pist. to Fema 
ch. ii, p.43. Severus seems here to allude only to the words of Ignatius, 
without making a direct quotation. 

P.216. 1.5. [23039 On Spo “knows that Nurono.”’ See Translation. 
This passage of Severus determines the meaning of this term. W. E. Tentzel, 
from the words of Gregory Abu’l-Faraj, (3) 93] Upsala), Ignatius Al- 
Niérani, which Pocock, in his edition of the Historia Dynastiarum, p. 75, 
had translated ‘Ignatius Nuraniensis,’ first conjectured that Ignatius was a 
native of Nura, in Sardinia. See Hwercitt. Selectt. Pars. i. Exercit. iii. §. 1. 
Others have supposed Nora in Cappadocia. Bishop Pearson rightly con- 
jectured the signification of this term. See his note 1, on the Epistle to 
the Smyrneans in Dr. Smith’s edition. See also Assemani, Bibl. Orient. 
tom. iii. p. 16, not. 4. 

1.9. |,2d2 ta2»} a>50 “and ten thousand kinds of torments.” The 
Greek sa Kakal KoAaoes Tov dcaBoAov.— Lpist. to Eom. ch. v. p. 49. 

1.12. a>] “my Father.” Both Greek copies have rév Matépa only.— 
Ibid. ch. vii. p. 51. 

P. 217. 1.7. The Syriac version of this passage, cited here from ch. v. of 
the pist. to Trall., cat yap ¢yo——Acerrépeba, varies considerably from 
the translation of the same passage at p. 198, and also from the rendering of 
it in its true place in the Epistle to the Romans, p. 56. 


IX. 
P.217. Translation, p. 248. 

This is taken from a fragment of six leaves, which contains the latter part 
of a work bearing, as it appears from the subscription at the end, the title 
of “The Book of the Demonstrations of the Fathers against the wicked 
Grammaticus.” A note following states that it belonged to Baryeshu, 
Bishop of the Arabs of Gezirah, Zr letd> [ooam.d] Scasp> ag. 
Mus. Brit. Add. MS. 14,629. 

1, 22. It appears most probable that, by a mistake of the eopyidt the par- 
ticle » has been omitted before Jn; and I have rendered the passage at 
p. 248 as if such were the case, as in the other instances where it has been 
cited. I have, however, translated, by an oversight, Permit ye, instead of 
Permit, in the singular, as it is read here. If we assume that there is no 
error here, the passage should be rendered, ‘‘ Permit thou me to be an imi- 
tator of the passion, my God.” — L¢pist. to Rom. ch. vi. p. 49. 


> 





ws, 


~e* > _Ya-oe “AG x OF ae =— 


SYRLIAC EXTRACTS, 355 


1,24. “ When ye were inflamed.” ‘Lhe Greek, avalwvpyoavres.— Epist. 

to E’phes. ch. i. p. 1. 
X. 
P, 218. Translation, p. 249. 

These passages are taken from an imperfect volume containing Letters of 
Julian of Halicarnassus and Severus. The greater part of the volame was 
obtained by M. Pacho in 1847. But one fasciculus of ten leaves, in whieh 
the second passage is found, was brought from Egypt by Dr. Tattam in 1842. 
This fasciculus was formerly arranged with No, 14,629: it is now added to 
the rest of the volume. Brit. Mus. Add. MSS. 17,200. It is written in 
two columns, and appears to be of about the eighth century. 

111. Vpems Yo ]paas “made and not made,” as in the passage said to 
have been cited by Athanasius, yevntos Kat ayévyros. See p. 164. The 
Greek is yevvytos Kai ayévyntos.—Lipist. to Ephes. ch. vii. p. 23. Gelasius 
also reads factus et non factus. See p. 173. Theodoretus, yevvynris €& 
ayevvytov. See p. 172. 

1.12. |,e;a— Le> “with man God, in death true life.” This also 
agrees with the citation attributed to Athanasius—év avOpdr@ Oecds, év Oavarw 
Coy aAnOrv7, ibid., and with in homine Deus, in morte vita eterna of Ge- 
lasius.—Jbid. The Greek text of it is év oapKt yéevopevos Qeds, ev abavart @ 
Swr arO007. 

XI. 
P.218. Translation, p. 249. 

This extract is from a work against the heresy of Julian of Halicar- 
nassus. The author is probably Severus. It contains the same passage 
from the Epistle to the Ephesians as the preceding, and in the very same 
terms. The manuscript in which it is found is in Quarto, written in two 


columns, apparently of the end of the sixth or the seventh century. 
Brit. Mus. Add. MS. 14,529. fol. 37. b. 


XII. 
P.218. Translation, p. 249. 

These passages are found in a controversial work written by a Mono- 
physite, containing numerous citations from the Fathers, from the earliest 
period down to the time of Severus of Antioch. The volume was pro- 
eured by Dr. Tattam in 1839. ‘The first quire was then lost; but it has 
been recovered by Mr. Pacho, and supplies tie following as the title of 
the work: Ja SudSo wmmin Qacod> fou,d [ZnS], [Awosa2s joore 
“A Table of the Demonstrations of the Holy Fathers against various heresies.” 
It is a thick Quarto volume, in two columns. The date has been erased, 


359 “NOTES ON THE — 





but it appears to be of about the eighth century. Mus. Brit. Add. MS. ig 


12,155. foll. 111, 168. b. 262. 5 the 

1,22. «a2ai» om “ he who cleaveth,” as if the reading were og ris, in 
stead of et tis of the Greek.— [pist. to Philad. ch. iii. p. 89. 

P. 219. 1.1. L.ol>»— Zod “To the Church which is in Asia;” that 
is, to the Smyrneans. Compare note, p. 348 above. 

l. 3. van La] — nicp> “In the blood of Christ, who is God,” or, des 
is God.” These last words are not in the Greek.— Epist. to Smyrn. ch. vi. 
p.- 107. Compare this passage quoted by Timotheus of Alexandria, p. 210. 

1.5. This is the same passage from the Epistle to the Ephesians, ch. vii., 
as is quoted above, although not in exactly the same words; but the varia- 
tions are very slight. 

1.10. ee te “From evil'men, who are hasta and have 
only the form of men.” The Greek is simply aro tay Oypiov Tav dv Opaoo- 
poppov.— LT pist. to Smyrn. ch. iv. p. 105. 


XIII. 
P.219. Translation, p. 250. 

From an imperfect controversial work by a Monophysite. The first 
passage, cited as from Ignatius, is taken from a chapter, fol. 6, b. 
The second from ch. vi. fol.15, |2Zn>]> |Zoomm oe JomeS0» roiLa.c 
;ORD> osu —251,| lad|> lae5 “A chapter that sheweth, by testi- 
monies from the Holy Fathers, that God was crucified for us in the flesh.” 
The third from the seventeenth chapter, ;2429 «0912 wan GS ? ollac 
Linas “that it is right to honour the Priests,” fol. 22, A manuscript in 
Octavo. The greater part was acquired in 1842; but several additional 
leaves arrived in 1847. Brit. Mus. Add. MS, 14,535. 

1.16. mds ti] “ But there deceived,” as if the reading had been dAAd, 
not cat, as in both Greek recensions.— /pist. to Kphes. ch. xix. p. 55. 

1, 20. pred >— Ino “Thy spirit boweth down to thy cross.’ The 
same terms are used here for wepiiryua as in the version, p.34. There is 
nothing in the Greek to represent thy.—Tbid. ch. xviii. p. 33. . 

1,22, ;Qes0— —Sc “ He that honoureth the priest honoureth Christ.” 
These precise words are not found in any of the Ignatian Epistles in _ eee 
present form. 

BANS 
P. 220. ‘Translation, p. 250. 

This passage is taken from an apology for the Jacobites against their 

calumniators, bearing the title Plerophoria. The manuseript containing 








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