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᾿ ᾿ 5 γῆς ὮΝ ΜΝ
ὙΠ. aed ἯΙ

fee APOSTOLIC FATHERS

SECOND PART

ἈΠ ΘΙ LOU

OSE

mee APOSTOLIC FATHERS

PART UE

ΤΟΝ ΤΙΝ:
πὴ Ὁ ΕΥ ΟΔΕ.

REVISED TEXTS

With INTRODUCTIONS, NOTES, DISSERTATIONS,
AND TRANSLATIONS.

BY
ΜΠ ὙΙΘΙΓΓΕΘΟΊ, D.D. DCs LL.D,

BISHOP OF DURHAM.

SECOND EDITION.

VOL. Ill.

London:

MACMILLAN AND CO.
AND NEW YORK.

1889

Cambridge :

PRINTED BY C. J. CLAY, M.A., AND SONS,
AT THE UNIVERSITY PRESS.

ABLE -OF CONTENTS.

THIRD VOLUME.

APPENDIX IGNATIANA.

PAGE
I. ANGLO-LATIN VERSION 3—72
1. Lntroduction. Its contents [5, 6]. Previous collations and edi-
tions [7—11]. Correspondence with the Virgin and 8. John [11, 12] . 5—12
2. Latin Version of the Twelve Epistles.
Text and Critical Notes . - - > - . - 13—68
3. Latin Correspondence with the Virgin, etc.
Text and Critical Notes . ὃ : : 5 - : - 69—72
Il. SYRIAC REMAINS 73—124
[Edited by W. Wright, LL.D.]
1. The Three Curetonian Epistles.
Text and Critical Notes . 5 β : 3 : : . 75—85
Translation . ο 4 : 5 - ‘ : : - 86--Ο2

2. fragments of the Lost Version.
Text and Critical Notes . : : : : : : + 93—103

3. Acts of Martyrdom.
Text and Critical Notes . Β 5 ὁ Ξ : 3 . 103-124

Ill. GREEK EPISTLES OF THE LONG RECENSION 125-273

1. Lntroduction. (1) The Epistles contained in this recension;
(2) Authorities for the text; (3) Previous editions . : : : . 127—134

2. The Thirteen Epistles.
Text and Notes : : : : ὃ : : : . 135—273

vi TABLE OF CONTENTS.

PAGE
IV. COPTIC REMAINS OF S. IGNATIUS 275-208
1. fragments of the Epistles in the Thebaic Dialect . : : - 277—280
2. Acts of Martyrdom in the Memphitic Dialect : ‘ : . 281—208
[Edited by P. le P. Renouf.]
V. ARABIC EXTRACTS FROM IGNATIAN LETTERS 299—306
[Edited by W. Wright, LL.D.]
Text and Critical Notes . : : : : : 5 ‘ - 30I—304
Translation . ὃ 5 : é : : : :- ° - 305, 306
ΜΙ ΑΓΕ OL ΠΕΧΟ 307—310
1. The Latin Version : : : : : : : ; . 309
2. Restoration of the Greek Text. 5 : : : 3 + 309, 310
s: POLYCARP:
EE SEN PUSTEE EMO LS. POEM GARE. 311—350
Introduction. (1) Circumstances of writing; (2) Analysis; (3) Au-
thorities for the text; (4) History of the printed text : ; : . 313—320
Text and Notes . : : 5 : 5 : A : c . 321-250
LETTER OF THE SMVRNAAANS 35I—415
Introduction. (1) Account of the document; (2) Analysis; (3) Au-
thorities for the text; Greek Manuscripts, Eusebius, and Latin Versions.
Syriac and Coptic translations from Eusebius. (4) History of the printed
text ok . - 353—362
Text and Notes . : δ : : : ‘ ᾿ : ὃ . 363—403
EXCURSUS ON THE ASIARCHATE : 5 : : : : + 404--415
History, purpose, and duties of the office [404—406]. Three points
especially considered. (1) Identity of the Asiarch and High-priest [407—
411]; (2) Duration of the office [412-414]; (3) Plurality of Asiarchs
[414, 415].
APPENDIX POLYCARPIANA.
1. POLYCARPIAN FRAGMENTS 419—422

2, LIFE OF POLYCARP 423 —468

Introduction. The manuscript and editio princeps [423]. Previous
use made of this Life [423, 424]. Character, purpose, and contents of
this Life [424426]. It claims to have been written by Pionius [426,
427]. Who is this Pionius? [427—429]. His date and locality [429,
430]. Some features in this Life [430, 431] : : ; : : . 423—431

Text and Notes . 5 : : é : : : : : . 432—468

τὸ

TABLE OF CONTENTS.

TRANSLATIONS.

PES OE OP POE V CARP.
LETTER OF THE SMYRNAAANS

LIFE OF POEYCARP

INDICES.

INDEX OF SUBFECT MATTER

INDEX OF SCRIPTURAL PASSAGES

Vil

- 909—519

- 520—526

<p)

4 ᾿ νῶν, a Ἂ
Μ᾿

fee EN DEX
IGNATIANA.

IGN. Iil.

ANGLO-LATIN VERSION.
SVYRIAC EPISTLES AND ACTS.
LONG RECENSION.

COPTIC FRAGMENTS AND ACTS.
ARABIC EXTRACTS.

LAUS HERONIS.

ANGLO-LATIN VERSION

OF THE

fre PtAN, EPISTLES.

1. INTRODUCTION ; p. 5.
2. TRANSLATION OF GREEK EPISTLES; p. 13.
3. LATIN CORRESPONDENCE ; p. 69.

ANGLO-LATIN VERSION.

Ἢ hee LATIN VERSION which follows has a special interest for

Englishmen, as being a product of the remarkable but prema-
ture literary revival which distinguished the thirteenth century, and as
giving the Ignatian letters in the only form in which they were known
in this country till several years after the invention of printing. Its
connexion with Robert Grossteste has been investigated in an earlier
part of this work.

The two mss of this Latin collection, Cazensis and Montacutianus,
designated L, and L, respectively, have been already described. Pre-
vious editors, even where they have printed the whole collection, have
disturbed the arrangement of the epistles as found in the mss, so as
to adapt it to the special purposes which they had in view. In the
present edition the arrangement is preserved ; and thus the whole body
of Ignatian literature is now presented, as I believe, for the first time,
as it was read by the more learned of our fellow-countrymen from
the middle of the thirteenth to the end of the fifteenth century.

The collection comprises sixteen epistles in all besides the Acts of
Martyrdom; the Epistle to the Romans, which is incorporated in
these Acts, being reckoned as one of the sixteen. In L, however,
where the epistles are numbered in order’, the Acts themselves are

1 In L, the number of the epistle is
always noted in the margin, and some-
times incorporated in the title as well.
In L, the number is never given in the
title (for the apparent exception of the
Epistle to the Antiochenes see below,

p- 51), and probably also it was wanting
in the margin. Ussher indeed has fre-
quently left it in the margin in his colla-
tion of L, with the transcript of L,; but
it is plain that he did not pay much atten-
tion to these margins,

6 THE IGNATIAN EPISTLES.

reckoned as one of the epistles (the twelfth), and the Epistle to the
Romans as another (the thirteenth). Thus according to this reckoning
there are seventeen epistles in all.

This collection falls into two parts.

(1) The frs¢, which ends with the Acts of Martyrdom and the
accompanying Epistle to the Romans, includes twelve epistles. This
portion is a translation from a Greek original. The circumstances
under which it was probably made have been already considered. It
corresponds exactly in arrangement and contents with the Greek collec-
tion represented by the Medicean and Colbert mss, and must have
been translated by Bishop Grossteste or his assistants from some similar
Greek ms. At the close of this part is a summary of the contents.
This is the main indication in the Latin mss that the first part is
separate from the second.

(2) The second part consists of the four short epistles, which make
up the correspondence of the saint with the Virgin and S. John.
These epistles, as I have already stated, appear never to have existed
in the Greek, and therefore cannot have formed part of Grossteste’s
version. How they came to be attached to this version it is impossible
to say; but inasmuch as they occur in both the ss L, L,, in the same
form and arrangement, though these two Mss are independent of each
other, they must have held this position at a very early date, and it is
not improbable that they were appended soon after the version was
made. They were very popular in the middle ages, and appear to have
been much read about this time’; so that no collection of the Ignatian
Epistles would have appeared complete without them.

The great importance of this Anglo-Latin version of the Ignatian
Epistles for textual criticism has been explained in the Introduction.
But notwithstanding its acknowledged value it has never yet been
treated with the consideration which it deserves. I hope that I have

1 The following is an extract from a
MS in the Bodleian, Laud. Miscell. 210,
fol. 132 Ὁ (15th century): ‘77s letter
suying wrot oure lady Marye τοῦ here owne
hand and sende hit to ignacie the martyr
The blessed virgyn marye wrote a pystyl
to ygnacie the martyr in persecucion and
seyde thus stonde you and doo manly in
the feith; and thi spirit fuloute joy in
god, and how myche Ion the evangelist

was pursuyd for prechyng of the gospel
and destitute of mannus help and so
myche he was relevyd be goddis help,
etc. Hugo de sancto victore in prologo
super apocalipsi.’ In the Catalogue (p.
182) these words ‘ Hugo etc.’ are wrongly
treated as the title to the next treatise.
They refer to what has gone before, and
give the source of the preceding quota-
tion.

ANGLO-LATIN VERSION. 7

put it in a form which will render it at length available for critical pur-
poses.

Of the extant ms L, I have made an entirely new collation. That
this was not superfluous the facts will show. The ms was transcribed
in the first instance for Ussher, and (till I myself collated it) had only
been collated twice for subsequent editions’. Of the numberless inac-
curacies of the transcript from which Ussher derived all his knowledge
of this ms I have already spoken. Moreover he has not (except in a
very few instances) distinguished the respective readings of the two
mss which he employed. And lastly, his printed text contains several
readings which are not found in either, and which (in some instances at
least) have slipped in through mere inadvertence.

Of the subsequent collations the earlier was made by T. Smith for
the text which accompanied his edition of Pearson’s notes (A. Ὁ. 1709).
After describing the ms in his preface, he adds, ‘quem ego quoque
ea qua potui accuratione contuli, correctis illius, cujus opera usus
est D. Usserius, aberrationibus.’ The result is a much better text
of this Latin version than Ussher’s; but for critical purposes his col-
lation is quite inadequate. He has not recorded a quarter of the
various readings of L,. Though he has corrected some of Ussher’s
worst mistakes, he has sometimes given readings for which there is
no authority either in the Ms or in Ussher’s printed text; e.g. Smyrn. 3
‘carne ipsius et spiritu’ for ‘carni ipsius et spiritui,’ and Smyrna. 6
‘qualitate’ for ‘qualiter’; in neither instance giving any various read-
ing, and in the latter distinctly stating that this is the rendering of the
Latin translation.

The second collation to which I referred was made for Dr Jacob-
son’s edition, and is thus described by him (Patr. Afost. τ. p. Xxxvii) ;
‘ Hujus codicis lectiones variantes humanissime ad usus meos exscripsit
vir reverendus Johannes Jacobus Smith A.M., Coll. Caiensis Socius.’
This collation is in many respects more correct than Ussher’s transcript,
and more complete than T. Smith’s collation. But how far it is from
being trustworthy, the following list of errors, gathered from the first six
chapters of the Epistle to the Smyrnzans alone, will show.

MS. COLLATION.
Inscr. theoferus Theopherus
carismate, several times charismate
caritate charitate
existentt omitted

1 On Funk’s collation, which appeared after these sheets were struck off for my
first edition, see below, p. 12.

ὃ THE IGNATIAN EPISTLES.

MS. COLLATION.
deo decentissime, see below, condecentissime
Pats,
Smirna Suyrna
I, caritate charitate
videre ipsum vidert ipsum
3. guando (contracted) quum
guoniam (contracted) quia
spiritaliter spiretualiter
4. ant’pomorthis anthropomorphis
5. Moist Moisis
deum (contracted) dominum
micht miht
panem g=passionem que panem qui
6. gualiter (contracted) quale
caritas charitas
nichil nrhil
gualiter contrarie sunt sen- gualesque factt sumus det
tentie det (very much con-
tracted)
caritate charitate
vidua viduis
eucaristiam eucharistiam

As this collation coincides with the Caius transcript, where it goes
most wrong, as for instance in panem gui (δ 5) and gualesque facti sumus
dei (δ 6), I suppose the collator must have allowed himself from time
to time to consult the transcript instead of endeavouring to decipher
the Ms itself.

These two collations moreover, inadequate as they are in them-
selves, were confined to the seven epistles mentioned by Eusebius.
The text of the other epistles has remained in the same state in
which it was left by Ussher, without any fresh examination of the
Ms. Thus for instance, in /gz. 77,7. 2 Ussher accidentally omitted
the word ‘impellor,’ and the omission has been repeated by all sub-
sequent editors, though the sense of the passage is destroyed thereby,
and a reference to the Ms would at once have supplied the missing
word. In some respects the text has even deteriorated since Ussher’s
time, for later editors have introduced errors of their own. Thus in
Hero 3 a whole sentence, ‘Saluta deo decens presbyterium,’ is omitted
in Cureton’s text (Corp. Zen. p. 146).

Of the disappearance of the other ms L, I have spoken in an
earlier part of this work, where also I have described Ussher’s collation,
which is preserved among his books and papers in the Library of
Trinity College, Dublin, but has been strangely overlooked by pre-

ANGLO-LATIN VERSION. 9

vious editors. By the kindness of the Provost and Fellows I have
been allowed the use of this collation, which is indispensable for the
criticism of the Latin text; and thus the readings of L, are given
in the present edition for the first time. Hitherto they have been left
to conjecture, except in the very few passages where Ussher has dis-
tinctly mentioned it by name.

This collation however only commences in the middle of the
Epistle to Polycarp, ὃ 1 ‘[in] orationibus vaca indesinentibus,’ the
earlier leaves of the transcript having been lost. For the previous
portion, the whole of the Epistle to the Smyrnzans and the com-
mencement of the Epistle to Polycarp, I have supplied the defect by
a collation of Ussher’s printed text of this version, which I have
designated L,. As Ussher had only the readings of these two mss
before him, it may be presumed that his printed text, wherever it
differs from L,, gives the reading of L,. This rule however can only
be accepted as roughly and approximately true. Large allowance
must be made for inadvertences and inaccuracies. For instance, in
Smyrn. 9 Ussher omits ‘Bene habet et Deum et episcopum cogno-
scere,’ and possibly these words may have been wanting in L,; but,
when we find him leaving out whole clauses elsewhere, where we are
able by means of his own collation to convict him of inaccuracy,
e.g. Polyc. ὃ 2 ‘ut gubernatores ventos,’ and Zfhes. 1 ‘ut potiri possim
discipulus esse’ eat to multiply examples), the inference will appear
highly precarious’.

Where a reading of this ms is distinctly given by Ussher in this
collation, it is marked L, simply; where it is only inferred from his
silence, i.e. where he has not noted any divergence from the reading
which he had before him in the transcript of L,, it is given as L,s.

In the following recension I have endeavoured to restore the text
of the version to the condition in which it left the translator’s hands.
Thus I have not scrupled to make an alteration here and there, where
the Latin text itself had obviously been corrupted in the course of
transmission. Thus, for instance, I have cast out two apparent
glosses, Ephes. 1, Magn. 2. Thus again in four passages, Smyrn. 8,
epee: 5; ee 13, Philad. 3, I have substituted ‘episcopi,’ ‘ epis-
copo,’ for ‘ipsi,’ ‘ipso,’ the corruption having arisen from an easy

confusion of the Latin contractions, ipi, epi, ipo, epo, and the Greek

1 The first of these two omissions is gubernares ventos’: the second is not
supplied by Ussher in his table of emen- mentioned at all.
dandqa, p- 241, but inaccurately, ‘ut

IO THE IGNATIAN EPISTLES.

text in all these cases deciding the true reading. On the same prin-
ciple in Mart. 4 I have substituted ‘ipsi’ (ipi) for ‘Christi’ (xpi). So
too I have not scrupled to alter ‘assensores’ into ‘assessores’ Polyc. 6,
‘sollicitudine’ into ‘insollicitudine’ Polyc. 7, ‘potiri’ into ‘per potiri’
E/phes. τ, ‘salvificemini’ into ‘salificemini,’ ‘exacuens’ into ‘ exace-
scens,’ ‘ perfari’ into ‘ profari’ AZagn. το, ‘suadeo’ into ‘suadeor’ Zvad/.
3, ‘preecipue’ into ‘preecipio’ Rom. 4, ‘fidei’ into ‘Dei’ Philad. 9,
‘sciant’ into ‘sitiant’ Jen. Mar. τ, and (having regard to the con-
tractions) ‘deo’ into ‘dicit’ Zars. 7; in all which cases the corruption
was easy in the Latin text and quite impossible in the Greek. On
the other hand I have not attempted to correct those errors which
must be traced to the faulty Greek text which the translator had be-
fore him. For example, in Mar. Jen. 1 ‘et Sobelum’ is left; for
though there can be little doubt that the correct reading is Κασσόβη-
λον or Κασσοβήλων, it is equally clear that the Latin translator had καὶ
Σόβηλον in his text.

In recording the variations of the mss I have not (except in special
cases and for particular reasons) included readings which are corrected
prima manu. Nor again is any account generally taken of the punc-
tuation of the mss, which is arbitrary and valueless. The marginal
glosses and notes moreover, of which a very few occur in L,, and
which are frequent in L,, are not recorded, unless they have a bearing
on the reading. Some of these, which have an interest of a different
kind, are given in an earlier part of this work.

On the orthography of the Mss one or two points require explana-
tion. In L, the diphthongs, @, w, are systematically disregarded and
written ¢ (e.g. e¢erne, penitet); and in this same MS cé is universally, or all
but universally, written for 7 (e.g. Jenactus, propiciacio). In both these
cases the normal spelling is silently adopted. In other instances,
where L, persistently departs from the normal orthography (e.g. mste-
rium, carisma, ammonere), 1 have contented myself with noticing the
fact at the first occurrence of the word.

Much error has arisen in previous collations from inattention to
the contractions. Thus for instance, guando, guoniam, guum, gui, que,
quem, guia, etc. have been confused ; and again, e7go, zgétur ; and again,
tamen, tantum. In this way various readings have been erroneously
multiplied. In most cases there can be no doubt as to the force of
the contraction. In some few instances, where a contraction in L, is
ambiguous, I have given it the interpretation which accords with the
Greek text or with the reading of L,.

It did not seem necessary to encumber the notes by pointing out

ANGLO-LATIN VERSION. II

every instance where previous collators have misread L,. In one or
two cases I have done so, because the error was sufficiently im-
portant to call for notice, e.g. Zral/. 5 ‘scire celestia’ for ‘super-
celestia,’ Polyc. 7 ‘in oratione’ for ‘in resurrectione’; but these are
exceptional. As I have had the collation which was made for Jacob-
son’s edition constantly before me, the variations recorded in it and
not noted by me have been deliberately rejected. Thus for instance
the various readings, ‘panem qui’ for ‘passionem que’ Smyrn. 5 (see
above, p. 8), ‘optimum’ for ‘opportunum’ Z7ya//. 2, with many others,
have disappeared.

On the other hand, some readings will appear in my text (on the
authority of one or both of the mss) for the first time; and in most
instances these bring the Latin into stricter accordance with the Greek
than it is in the text of the printed copies. Thus for instance, ‘vene-
remini’ (ἐντρέπεσθε) for ‘veneremur’ JZfagn. 6, ‘ipsos’ (αὐτούς) for
‘ipsas’ Philad. 3, ‘apponi’ (προσθεῖναι) for ‘opponi’ Sen. Mar. 4,
‘portus’ (λιμένας) for ‘Portum’ Mart. 5, ‘immunda inani gloria’ (τῆς
ἀκαθάρτου φιλοτιμίας) for ‘mundi inani gloria’ 7., are read by both
L, and L,. And again, in Rom. 7 ‘adjuvet; ipsi autem magis mei
fiatis’, and Mart. 5 ‘da ea que a nobis futura separatione ; justo autem
fieri ipsi secundum votum accidit,’ the readings of L,, involving in both
cases a transposition, produce exact conformity to the Greek. The
text, thus restored, is ‘adjuvet ipsi; magis autem mei fiatis’ (βοηθείτω
αὐτῷ" μᾶλλον ἐμοὶ γίνεσθε) in the one passage, and ‘de ea que a nobis
futura separatione justi fieri; ipsi autem secundum votum accidit’ (τῷ
ad ἡμῶν μέλλοντι χωρισμῷ τοῦ δικαίου γίνεσθαι: τῷ δὲ κατ᾽ εὐχὴν ἀπέ-

Bawe).

The correspondence with the Virgin and S. John, forming the
second part of this collection, is comparatively unimportant. It is found
in a considerable number of mss besides L, L,; sometimes by itself,
sometimes in connexion with the epistles of the Long Recension.
In this latter case it sometimes precedes the twelve epistles of this
Recension (e.g. Flor. Laur. xxiii. 20, Palat. 150, Oxon. Magd. \xxvi),
and sometimes follows them (e.g. Bruxell. 20132). The various read-
ings are very numerous, and the order of the four epistles is different
in different copies.

For the sake of exhibiting the character of the variations, I have
given a collation of three Oxford mss besides the readings of L, L,,
taking the editio princeps (Paris, 1495) as the basis of my text.

12 THE IGNATIAN EPISTLES.

These three mss are:

(1) Coll. Magdal. \xxvi. fol. 213 a (15th century); see Coxe’s
Catalogue p. 43. This correspondence precedes the twelve epistles
of the Long Recension, and the four letters composing it occur in the
same order as in L, L,.

(2) Coll. Lincoln. ci. fol. 48 Ὁ (15th century) ; see Coxe’s Catalogue
p- 48. The four epistles are found by themselves, and in the following
order ; (1) Ignatius to Mary; (ii) Mary to Ignatius; (iii) Ignatius to
John (‘De tua’); (iv) Ignatius to John (‘Si licitum’).

(3) Bodl. Laud. Misc. 171, fol. 140 a (end of 13th century) ; see
Coxe’s Catal. MSS Laud. p. 156. The epistles stand by themselves,
and the order is the same as in the last-mentioned ms.

These epistles are sometimes accompanied in the mss by the
testimony of S. Bernard and of Marcus Michael of Cortona (see Ussher
p- cxliiii). This is the case in Flor. Laur. xxiii. 20, and in Oxon.
Magdal. \xxvi.

The three Mss are thus designated, [m] [1] [Ὁ]. Where the edztio
princeps obviously needed correction, this is done, and its reading [p] is
given at the foot.

[Wote. These sheets were printed off for my first edition some time before the
appearance of Funk’s work Die Echtheit der [gnatianischen Briefe (1883). In an
Appendix he gives a full collation of the Caius Ms, and I have compared it care-
fully with my own for this second edition. Considering the character of the Ms, the
differences are fewer than might have been anticipated. On all points of difference I
have consulted the Ms afresh, and in most cases, though not in all, have adhered to
my previous deciphering of it. I do not doubt for instance, that the MS reads vesur-
rectione, not oratione, in Polyc. 7; and again Funk’s reading aeferna (for vera) in
Ephes. 7 must be an accidental error. In Aztioch. 3 (see below, p. 52, 1. 21), where
he gives Ze ego for ego, the 26 is the last syllable of evangeliste in the following line. ]

IGNATIUS SMYRNZIS.

GNATIUS, qui et Theophorus, ecclesiz Dei Patris et dilecti
Jesu Christi, habenti propitiationem in omni charismate,
impletz in fide et caritate, indeficienti existenti omni charismate,
Deo decentissimz et sanctiferze, existenti in Smyrna Asie; in
5 incoinquinato spiritu et verbo Dei plurimum gaudere.

I. GLORIFICO Jesum Christum Deum, qui vos sapientes
fecit. Intellexi enim vos perfectos in immobili fide, quemad-
modum clavifixos in cruce Domini nostri Jesu Christi, et
carne et spiritu, et firmatos in caritate in sanguine Christi,

ro certificatos in Dominum nostrum Jesum Christum, vere exis-
tentem de genere David secundum carnem, filium Dei secun-
dum voluntatem et potentiam Dei, genitum vere ex virgine,
baptizatum a Johanne ut zmupleatur omnis Justitia ab ipso, vere
sub Pontio Pilato et Herode tetrarcha clavifixum pro nobis in
1s carne. A cujus fructu nos a divine beatissima ipsius passione,

IGNATIUS SMYRNIS] L, has no title or heading of any kind; nor, except the
blank space and the illuminated initial letter I, is there any indication that a new
author begins. Of the manner in which L, commenced no information is given.

1 Theophorus] ¢heoferus L,. 2 charismate] cavismate L,. The common
form of the word is carésma in L,. 3 indeficienti] L,; zwdefictente Lu. 4
Deo decentissim] Ly. This is probably also the reading of L,, though commonly
deciphered condecentissime ; but there is an erasure in the first syllable, and the
contractions dd (=deo), cd (=con), are liable to confusion. Smyrna] smirna L,-
So L, always writes these words, Syzrna, Smirneus. On the other hand L, appears
to have had consistently Swyrna, Smyrneus. 6 vos] In L, the beginning of
the word is written over what seems like the first letter of stc, corresponding to
οὕτως in the Greek text, 15 nos a] Lu; wos (om. a) L,.

14 THE IGNATIAN EPISTLES.

ut levet signum in secula per resurrectionem in sanctos et fideles
ipsius, et in Judzeis et in gentibus, in uno corpore ecclesia ipsius.

1. Hec enim omnia passus est pro nobis, ut salvemur.
Et vere passus est, ut et vere resuscitavit seipsum ; non quemad-

modum infideles quidam dicunt secundum videri ipsum passum 5

esse, ipsi secundum videri existentes : et quemadmodum sapiunt,
et accidet ipsis, existentibus incorporeis et deemoniacis.

UI. Ego enim et post resurrectionem 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
demonium incorporeum. Et confestim ipsum tetigerunt, et cre-
diderunt convicti carni ipsius et spiritui. Propter hoc et mortem
contempserunt ; inventi autem sunt super mortem. Post resur-
rectionem autem comedit cum eis et bibit ut carnalis, quamvis
spiritualiter unitus Patri.

Iv. Hec autem monefacio vobis, dilecti, sciens quoniam et
vos sic habetis. Praemunio autem vos a bestiis anthropomorphis,
quos non solum oportet vos non recipere sed, si possibile, neque
eis obviare, solum autem orare pro ipsis, si quo modo pceniteant ;
quod difficile. Hujus autem habet potestatem Jesus Christus,
verum nostrum vivere. Si autem secundum videri hec operata
sunt a Domino nostro, et ego secundum videri ligor. Quid
autem et meipsum traditum dedi morti, ad ignem, ad gladium,
ad bestias? Sed prope gladium, prope Deum; intermedium
bestiarum, intermedium Dei: solum in nomine Jesu Christi, ad
compati ipsi. Omnia sustinebo, ipso me fortificante qui perfec-
tus homo factus est.

v. Quem quidam ignorantes abnegant, magis autem abne-
gati sunt ab ipso, existentes concionatores mortis magis quam

5. videri] Lu; vedere L,. 6 videri] Lu; vdere L,. 1o me] Ly; om. L,.
15 spiritualiter] spzvitaliter L,. In L, these words are commonly, though not uni-
versally, written sfzrztalis, spiritaliter, etc. This seems to have been the case also
with L,. 17 anthropomorphis] az/°pomorthis L,. 19. eis obviare] Ly: οὖ-
viare eis L,. The varying position of es throws suspicion upon it, and there is
nothing corresponding to it in the Greek. 22 et ego] L,; exgo εἰ ego Lu.
28 quidam] gucdm L,; quidem Ly. ignorantes abnegant] Lu; abmegantes igno-
rantes L,. autem] Ly; om. L,. 29 sunt] Ly; om. L,.

TO THE SMYRNEANS, 15

veritatis : quos non persuaserunt prophetize neque lex Moysi, sed
neque usque nunc evangelium, neque nostre eorum qui secun-
dum virum passiones. Etenim de nobis idem sapiunt. Quid
enim juvat me quis, si me laudat, Dominum autem meum blas-
phemat, non confitens ipsum carniferum? Qui autem hoc non
dicit, ipsum perfecte abnegavit, existens mortifer. Nomina
autem ipsorum, existentia infidelia, non visum est mihi inscri-
bere: sed neque fiat mihi ipsorum recordari, usque quo pceni-
teant in passionem, que est nostra resurrectio.

vi. Nullus erret. Et supercelestia et gloria angelorum et
principes visibiles et invisibiles, si non credant in sanguinem
Christi, et illis judicium est. οὐδὲ capit, capiat. Qualiter nullus
infletur ; totum enim est fides et caritas, quibus nihil prepositum
est. Considerate autem aliter opinantes in gratiam Jesu Christi
eam que in nos venit, qualiter contrarii sunt sententize Dei. De
caritate non est cura ipsis, non de vidua, non de orphano, non de
tribulato, non de ligato vel soluto, non de esuriente vel sitiente.
Ab eucharistia et oratione recedunt, propter non confiteri eucha-
ristiam carnem esse salvatoris nostri Jesu Christi pro peccatis
nostris passam, quam benignitate Pater resuscitavit.

VII. Contradicentes ergo huic dono Dei perscrutantes mori-
untur. Conferens autem esset ipsis diligere, ut resurgant. Decens
est recedere a talibus, et neque seorsum de ipsis loqui neque
communiter ; attendere autem prophetis, precipue vero evan-
gelio, in quo passio nobis ostensa est et resurrectio perfecta est.

1 Moysi] mozst L,. This name is commonly written A/ozses in L,, and Moyses
in-L,.. 4 Dominum] Lu; deum L,. blasphemat] dasfemat L,. 7 visum
est] Lu; est visum L,. mihi] mzch¢ L,; and so the word is always written
in this MS, when not contracted. 11 visibiles et invisibiles] Lu; zvesedbzles et
visibiles L,. 12 Qualiter nullus infletur] LrLu. The Greek is τόπος μηδένα φυσιούτω.
The translator therefore must have read ὅπως or τὸ πῶς for τόπος, as these words are
commonly rendered gualiter. The inflexions, nallus infletur for nullum tnfiet, have
probably been changed in the transmission of the Latin text, the contractions facilitat-
ing such changes. 13 nihil] zchzZ L,. So the word is commonly written in
this MS. 15 contrarli] coztrarie Lu; contrarie L,. 18 eucharistia] eucaristia
L,. This is the common form of the word in L,. recedunt] Lu; om. L,.
propter] Lu; 2γοῤέεγεα L,. 22 Decens est] Some short word has been erased

after ‘est’ in L,, perhaps g?=ergo, corresponding to the οὖν of the Greek text,
24 vero] Ly; om. L,.

τό THE IGNATIAN EPISTLES.

Vill. Partitiones autem fugite, ut principium malorum.
Omnes episcopum sequimini, ut Jesus Christus Patrem, et pres-
byterium ut apostolos; diaconos autem revereamini, ut Dei
mandatum. Nullus sine episcopo aliquid operetur eorum que
conveniunt in ecclesiam. Illa firma gratiarum actio reputetur,
quz sub episcopo est, vel quod utique ipse concesserit. Ubi
utique apparet 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 et Deo beneplacitum; ut
stabile sit et firmum omne quod agitur.

Ix. Rationabile est de cetero evigilare et, cum adhuc
tempus habemus, in Deum pcenitere. Bene habet et Deum et
episcopum cognoscere. Honorans episcopum a Deo honoratus
est: qui occultans ab episcopo aliquid operatur, diabolo prastat
obsequium. “Omnia igitur vobis in gratia superabundent; digni
enim estis. Secundum enim omnia me quiescere fecistis; et vos
Jesus Christus. Absentem me et presentem dilexistis: retri-
buat vobis Deus, propter quem omnia sustinentes ipsum adipis-
cemini.

x. Philonem et Reum et Agathopum, qui secuti sunt me in
verbum Dei, bene fecistis suscipientes ut ministros Dei Christi :
qui et gratias agunt Domino pro vobis, quoniam ipsos quiescere
fecistis secundum omnem modum. Nihil vobis utique deperibit.
Conformis anime vestre spiritus meus, et vincula mea que non
despexistis neque erubuistis ; neque vos erubescet perfecta fides,
Jesus Christus.

XI. Oratio vestra pervenit ad ecclesiam que est in Antio-
chia Syria; unde ligatus Deo decentissimis vinculis omnes

1 autem] Lu; om. L,. 2 presbyterium] Lu; presbiterum L,. 4 ali-
quid] Lu; om. L,. 6 episcopo] 250 LuL, : see above, p. 9. quod] So the
contraction in L, should be read; guam Ly. The Greek text has @ cud. IO
hoc et] L,; oc est Lu. 11 stabile sit et firmum] Ly; stadile firmum sit L,.
13 Bene habet et Deum et episcopum cognoscere] L,; om. Ly. As there is nothing
in the Greek corresponding to the first ef, it is probably a scribe’s error, repeating
the last syllable of Aadet. 21 Agathopum] agathapum L,. 25 Conformis]
confirmis L,. 29 Syriz] sire L,. This name is generally written Sivza in L,.
The usual form in L, is Syria.

TO THE SMYRNEANS. 17

saluto, non existens dignus inde esse, extremus ipsorum exis-
tens; secundum voluntatem [autem] Dei dignus factus sum, non
ex conscientia, sed ex gratia Dei, quam oro perfectam mihi dari,
ut in oratione vestra Deo potiar. Ut igitur perfectum vestri fiat
5 Opus et in terra et in σεῖο, decet ad honorem Dei ordinare eccle-
siam vestram Deo venerabilem, in factum usque Syriam con-
gaudere ipsis, quoniam pacem habent et acceperunt propriam
magnitudinem, et restitutum est ipsis proprium corpusculum.
Visum est mihi igitur Deo digna res mittere aliquem vestrorum
το cum epistola; ut conglorificet eam que secundum Deum ipsis
factam tranquillitatem, et quoniam portu jam potita est oratione
vestra. Perfecti existentes perfecta et sapite. Volentibus enim
vobis bene facere Deus paratus est ad tribuere.
ΧΙ. Salutat vos caritas fratrum qui in Troade; unde et
15 scribo vobis per Burrum, quem misistis mecum simul Ephesiis
fratribus vestris, qui secundum omnia me quiescere fecit. Et
utinam omnes ipsum imitentur, existentem exemplarium Dei
ministerii. emuneret ipsum gratia secundum omnia. Saluto
Deo dignum episcopum et Deo decens presbyterium et conservos
20 meos diaconos, et singillatim et communiter omnes, in nomine
Jesu Christi, et carne ipsius et sanguine, passioneque et resur-
rectione, carnali et spirituali, in unitate Dei et vestri. Gratia
vobis et misericordia et pax et sustinentia semper.

xu. Saluto domes fratrum meorum cum uxoribus et fillis,

25 et virgines vocatas viduas. Valete mihi in virtute Patris. Salu-
tat vos Philon mecum existens. Saluto domum Thavie; quam
oro firmari fide et caritate carnali et spirituali, Saluto Alken,
desideratum mihi nomen, et Daphnum incomparabilem, et
Eutecnum, et omnes secundum nomen. Valete in gratia Dei.

1 dignus inde] L,; zzde dignus L,. 2 autent] L,; om. Ly. 5 ordinare
ecclesiam vestram] L,; vestram ordinare ecclesiam L,. 6 usque] L,; zsgue
in L,. ἢ apsishi 133,676 Ls. 10 conglorificet] συνδοξάσῃ ; conglorificent
iat 12 sapite] L,,; sapere L,, but the letters ze are written above. 13
bene] L, 3 ἐἰ dene L,. Deus| Ly; do L,. 15 Ephesiis] efesizs L,. 17 ex-
emplarium] excenplarium Ly. 19 presbyterium] L,; 2sd7m L,. This contrac-
tion is common in L,, where the Greek has πρεσβυτέριον. 21 passioneque] ef

passione Ly; e passione que L,. 23 et. misericordia et paxj L,; pax δὲ misert-
cordia L,.

TEINS ht.

>
~

18 THE IGNATIAN EPISTLES.

Ὁ:
IENATIUS “POLYCARES:

GNATIUS, qui et Theophorus, Polycarpo episcopo ecclesia
Smyrnzorum, magis autem visitato a Deo Patre et Jesu
Christo, plurimum gaudere.

I. ACCEPTANS tuam in Deo sententiam, firmatam ut
supra petram immobilem, superglorifico, dignificatus tua facie 5
immaculata, qua fruar in Deo. Deprecor te in gratia, qua indu-
tus 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 Dominus.
Omnes sustine in charitate; quemadmodum et facis. Orationi- 10
bus vaca indesinentibus. Pete intellectum ampliorem eo quem
habes. Vigila, non dormientem spiritum possidens. Singulis
secundum consuetudinem Dei loquere. Omnium egritudines
porta, ut perfectus athleta: ubi major labor, multum lucrum.

1. Bonos discipulos si diligas, gratia tibi non est: magis 15
deteriores in mansuetudine subiice. Non omne vulnus eodem
emplastro curatur. Exacerbationes in pluviis quieta. DPrudens

IcNatius Potycarpo] L, has ¢fistola 2a ignacii smirneis . a policarpo . troade
policarpo, but the first Zolicarpo is erased. This is obviously a confusion of Smyrneis
a Troade, the subscription to the previous epistle (corresponding to CMYPNAIOIC
ATO TP@dadOC of 6), and Lfistola Ignatii Polycarpo, the title of the present
epistle. The title in L, is not recorded, but it would probably take the simple
form which I have adopted.

1 Theophorus] L,; ceoforus L,. Polycarpo] L,; folicarfo L,. The
name is always so spelt in L,, but Polycarpus apparently in L,. 6 in gratia] 271
dei gratia L,,; in deo gratia L.,. Here deo seems to be a transcriber’s error, whose
eye was caught by the neighbouring 7 deo, and in this case det is a subsequent cor-
rection of do. G has simply ἐν χάριτι. τοῦ 54] L,; om. L,. Oratio-
nibus] L,; iz orationibus L,. Ussher’s collation of L, begins at this point.
16 subiice] sudice L,. The form of this verb is commonly σεῖο in this Ms.
17 emplastro] L,; emplaustro L,. in pluviis} L,L,s. The translator read
ἐν Bpoxais; the marginal gloss in L, is ‘in dulcibus et desuper venientibus elo-
quiis.’ Ussher prints 2fluvzis.

TO POLYCARP. 19

ας, ut serpens, in omnibus; et stmplex, ut columba. Propter hoc
carnalis es et spiritualis, ut manifesta in tuam faciem blandiaris;

_invisibilia autem petas ut tibi manifestentur; ut nullo deficias, et
omni charismate abundes. Tempus expetit te, ut gubernatores

5 ventos, et ut qui in procella est portum ad Deo potiendum.
Vigila, ut Dei athleta: thema incorruptio, vita eterna; de qua et
tu confisus es. Secundum omnia tui refrigerium ego, et vincula
mea que dilexisti.

11. Qui videntur digni fide esse et altera docent, non te

το Stupefaciant: sta firmus, ut incus percussa. Magni est athlete
discerpi et vincere. Maxime autem propter Deum omnia susti-
nere nos oportet; ut et ipse nos sustineat. Plus studiosus fias
quam es. Tempora considera; eum qui supra tempus expecta,
intemporalem, invisibilem, propter nos visibilem, impalpabilem,

15 impassibilem, propter nos passibilem, secundum omnem modum
propter nos sustinentem.

Iv. Vidue non negligantur: post Dominum tu ipsarum
curator esto. Nihil sine sententia tua fiat; neque tu sine Deo
quid operare: quod autem operaris, sit bene stabile. Szpius

20 congregationes fiant: ex nomine omnes quere. Servos et ancil-
las ne despicias; sed neque ipsi inflentur, sed in gloriam Dei
plus serviant, ut meliori libertate a Deo potiantur. Non deside-
rent a communi liberi fieri, ut non servi inveniantur concupi-
scentiz.

2, Vv. Malas artes fuge: magis autem de his homiliam fac.

Sorores meas alloquere, diligere Dominum et viris sufficere carne

4 abundes] abundes L,L,s. 5 ad Deo potiendum] els τὸ Θεοῦ ἐπιτυχεῖν ; a deo
potiendum (pociendum) L,L,. The slight correction which I have made brings the Latin
into exact accordance with the Greek, from which the existing reading diverges
considerably in meaning. For Deo fotiri as a rendering of Θεοῦ ἐπιτυχεῖν, comp. ὃ 7,
Rom. 2, 4, etc. ἢ tail 5. tue Le. tui refrigerium] The Greek is
σου ἀντίψυχον, which the translator possibly read ce ἀναψύχων (or perhaps ἀντι-
ψύχων, for the verb ἀντιψύχειν occurs). Elsewhere he translates ἀντίψυχον cor-

rectly. 9 fide] L,; om. L,. II sustinere nos] L,; 7105 sustinere L,.
14 propter nos] L,; om. L,. 17 negligantur] ecligantur 1... The word is
commonly written zzec/igo in this MS. 18 sententia tua] L,; ¢wa sententia L,.

19 quod autem ... stabile] L,L,. The Greek is ὅπερ οὐδὲ πράσσεις" εὐστάθει (or
εὐσταθής). The translator appears to have read δὲ for οὐδὲ, and εὐσταθές for εὐστάθει.
25 homiliam] omeliam L,L,s. 26 Dominum] L,s; deum L,.

20 THE IGNATIAN EPISTLES.

et spiritu. Similiter et fratribus meis annuncia in nomine Jesu
Christi, diligere uxores ut Dominus ecclestam. 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 ductas cum 5

sententia episcopi unionem facere, ut sit secundum Deum et non
secundum concupiscentiam. Omnia in honorem Dei fiant.

VI. Episcopo attendite, ut et Deus vobis. Unanimis ego
cum subjectis episcopo, presbyteris, diaconis; et cum ipsis mihi
pars fiat capere in Deo. Collaborate adinvicem, concertate,
concurrite, compatimini, condormite, consurgite, ut Dei dispen-
satores et assessores et ministri. Placete cui militatis; a quo et
stipendia fertis. Nullus vestrum otiosus inveniatur. Baptisma
‘vestrum maneat ut scutum, fides ut galea, caritas ut lancea,
sustinentia ut omnis armatura. Deposita vestra opera; ut ac-
cepta vestra digna feratis. Longanimiter ferte igitur vos ad-
invicem in mansuetudine, ut Deus vos. Fruar vobis semper.

Vil. Quia ecclesia que in Antiochia Syriz pacem habet, ut
ostensum est mihi, per orationem vestram, et ego letior factus
sum in insollicitudine Dei; siquidem per pati Deo potiar, in
inveniri me in resurrectione vestri discipulum. Decet, Polycarpe
Deo beatissime, concilium congregare Deo decentissimum, et
ordinare aliquem quem dilectum valde habetis et impigrum, qui

1 et fratribus] L,; fratribus (om. et) L,. in nomine Jesu Christi diligere uxores]
L,; diligere uxores in nomine domini jesu christiL, 6 Deum] L,; dominum L,s.
g presbyteris] presditeris L,; and so the word is generally spelt in this Ms,
where the vowel does not disappear in a contraction. mihi pars] L,; gars
mihi L,. 12 assessores] πάρεδροι; assensores L,, and so apparently L,. Ussher
indeed writes assessoves in the margin of his collation, but this seems to be his own
conjecture. 13 otiosus] The Greek text has deséprwp. The Latin rendering
is taken from the marginal gloss ἀργός, which is found in G. 15 Deposita
vestra] L,; westra deposita L,. 18 Antiochia] exthiochia L,. 20 in
insollicitudine] ἐν ἀμεριμνίᾳ;; zn sollicitudine (solicitudine) L,L, So § 5. ‘in-
gloriatione’ for ἀκαυχησίᾳ, Jeu. Mar. 2 ‘injustificationibus’ for ἀδικήμασιν. in
inveniri me in resurrectione] 7 inzvenire me in resurrectione L,; invenire in me in
resurrectione L,. L,, as well as L,, has reswrrectione (contracted rrve with o super-
scribed), which however has been misread oradzone (sometimes contracted orne with
o superscribed). By a strange coincidence the Greek texts here present a corre-
sponding variation, ἀναστάσει and αἰτήσει. 22 concilium] L,; constlium L,.
23 valde habetis] L,; habetis valde L,.

se)

LO. ROLYCARY. 21

poterit Dei cursor vocari; et hunc dignificare, ut vadens in
Syriam glorificet vestram impigram caritatem in gloriam Dei.
Christianus sui ipsius potestatem non habet, sed Deo vacat.
Hoc opus Dei est et vestri, quando ipsi perfecti estis. Credo
5 enim gratie, quoniam parati estis ad beneficentiam Deo decen-
tem. Sciens vestrum compendium veritatis, per paucas vos
literas consolatus sum.
VII. Quia igitur omnibus ecclesiis non potui scribere prop-
ter repente navigare me a Troade in Neapolim, ut voluntas
10 precipit, scribes aliis ecclesiis, ut Dei sententiam possidens, in
et ipsos facere; hi quidem potentes pedites mittere, hi autem
epistolas per a te missos, ut glorificeris eterno opere; ut dignus
existens. Saluto omnes ex nomine; et eam que Epitropi, cum
domo tota ipsius et filiorum. Saluto Attalum dilectum meum.
15 Saluto futurum dignificari ad eundum in Syriam: erit gratia
cum ipso semper et mittente ipsum Polycarpo. Valere vos
semper in Deo nostro Jesu Christo oro; in quo permaneatis in
unitate Dei et visitatione. Saluto Alken, desideratum mihi
nomen. Valete in Domino.

1 dignificare] καταξιῶσαι; dignificari L,L,s. vadens in Syriam glorificet]
L,; vadat in siriam e glorifice L,, 4 quando] ὅταν; guoniam L,L,.
The difference between gm=guoniam, and gn=quando, is slight. ipsi
perfecti estis] The translator probably read αὐτοὶ ἀπαρτισθῆτε for αὐτῷ (or αὐτὸ)
ἀπαρτίσητε. 5 quoniam parati] L,; φιοά parati L,. 8 omnibus ecclesiis
non] L,; 202 omnibus ecclesiis L,. A second nom was written after ecclestis in Τὰ
and then erased. 1o in et ipsos facere] L,; a gloss in L, fixes this as the
reading. The word which stands in the place of zz in L, is illegible; but it was read
idem in the transcript which Ussher used. The exact equivalent to the Greek would
be zz et ipsos idem facere. 11 hi...hi] 422...422 L,L,s. 12 per] L,; om. L,.
missos] missas L,L,s; but it may be suspected that L,, which inserted fer, also read
missos, and that Ussher overlooked this in his collation. 14 Attalum] L,;
athalum L,. 15 eundum] L,s; exndem L,. 16 ipsum] L,; zfso L,.
Valere] L,; va/ete, altered into valere, L,. vos semper] L,; semper vos Ly.

to
to

THE IGNATIAN GEPISTLES.

[95]

ΕΓ TGS ΕΡΗΕΘΙΤΕΣ

GNATIUS, qui et Theophorus, benedictz in magnitudine
Dei Patris et plenitudine, pradestinatz ante szecula esse
semper in gloriam permanentem, invertibilem, unitam et elec-
tam in passione vera, in voluntate Patris et Jesu Christi Dei
nostri, ecclesie digne beate existenti in Epheso Asiz; pluri- 5
mum in Jesu Christo et in immaculata gratia gaudere.

I. ACCEPTANS in Deo multum dilectum tuum nomen,
quod possedistis natura justa, secundum fidem et caritatem in
Christo Jesu salvatore nostro: quia imitatores existentes Dei,
et reaccendentes in sanguine Dei, cognatum opus integre per- 10
fecistis. Audientes enim ligatum a Syria pro communi nomine
et spe, sperantem oratione vestra potiri in Roma cum bestiis
pugnare, ut per potiri possim discipulus esse, videre festinastis.
Plurimam enim multitudinem vestram in nomine Dei suscepi in
Onesimo, qui in caritate inenarrabilis, vester autem in carne 15
episcopus; quem oro secundum Jesum Christum vos diligere,
et omnes vos ipsi in similitudine esse. Benedictus enim qui
tribuit vobis dignis existentibus talem episcopum possidere.

IGNATIUS EPHESIIS] So L, (writing however zgvacius), L,s.

1 Theophorus] ¢heoferus L,. g nostro] add. glorificato jesum christum
deum L,L,s. This is perhaps a pious gloss, which has been transferred from the
margin to the text. See Magz. 2, for a similar instance. Io Dei] 1,.; christi
de L,. 12 oratione vestra] L,; vestra oratione L,. 13 per potiri] oti (om.
per) L,L,. It is clear however that the original Latin text had ger potird (cor-
responding to the Greek διὼ τοῦ ἐπιτυχεῖν), for L, has a marginal note ‘ut fer
potiri sc. eo quod est pugnare cum bestiis, possim esse discipulus se. christi. The
per, contracted to a single letter, would easily disappear before the 2 in fotiri.
See an instance of the converse error in Axtioch. 2. 15 im caritate]/ 1;
caritate (om. iz) L,. inenarrabilis] L,; add. est L,.

TO THE EPHESIANS. 23

1. De conservo autem meo Burro, secundum Deum diacono
nostro in omnibus benedicto, oro permanere ipsum in honorem
vestri et episcopi. Sed et Crocus Deo dignus et vobis, quem
exemplarium ejus que a vobis caritatis suscepi, secundum

5 omnia me quiescere fecit; ut et ipsum Pater Jesu Christi refri-
geret; cum Onesimo. et Burro et Euplo et Frontone per quos
vos omnes secundum caritatem vidi. Fruar vobis semper, siqui-
dem dignus existam. Decens igitur est secundum omnem
modum glorificare Jesum Christum, qui glorificavit vos; ut in

το una subjectione perfecti, subjecti episcopo et presbyterio, secun-
dum omnia sitis sanctificati.

1. Non dispono vobis, ut existens aliquis. Si enim et
ligor in nomine Christi, nequaquam perfectus sum in Jesu
Christo. Nunc autem principium habeo addiscendi, et alloquor

15 vos, ut doctores mei: me enim oportuit a vobis suscipi fide,
admonitione, sustinentia, longanimitate. Sed quia caritas non
sinit me silere pro vobis, propter hoc przoccupavi rogare vos,
ut concurratis sententie Dei. Etenim Jesus Christus, incom-
parabile nostrum vivere, Patris sententia, ut et episcopi secun-

20 dum terre fines determinati Jesu Christi sententia sunt.

Iv. Unde decet vos concurrere episcopi sententize : quod et
facitis. Digne nominabile enim vestrum presbyterium Deo dig-
num sic concordatum est episcopo, ut chorde cithare. Propter
hoc in consensu vestro et consona caritate Jesus Christus canitur.

25 Sed et singuli chorus facti estis; ut consoni existentes in con-
sensu, melos Dei accipientes in unitate, cantetis in voce una
per Jesum Christum Patri; ut et vos audiat, et cognoscat,
per que bene operamini, membra existentes filli ipsius. Utile

1 Burro] derro L,; 607,70 L,s. 2 permanere ipsum] L,; ipsum permanere L,.
6 Burro] Jorro L,L,s. 8 dignus] L,s; dignos L,. Io presbyterio]
presbitero L,; presbytero L,. 13 Christi] L,; jesu christ: L,. 15 suscipi |
The translator must have read ὑποληφθήῆναι for ὑπαλειφθῆναι. 16 admonitione]
ammonicione L, The word is always written amm- in L,, and this is its common
orthography in L,. 19 episcopi] 2252 L,L,s. See p. 503 56: 21 episcopi
sententiz] L,; sententie episcopi LL, 22 digne] L,; sigueL,. nominabile enim]
L,; enim nominabile L,. vestrum presbyterium] L,; Aresditerium vestrum 1...
23 chord] corde L,. 28 filii] ΠΣ L, L,. ipsius] L,; ews L,.

24 THE IGNATIAN EPISTLES.

igitur est vos in immaculata unitate esse, ut et Deo semper
participetis.

v. Si enim ego in parvo tempore talem consuetudinem
tenui ad episcopum vestrum, non humanam existentem sed
spiritualem; quanto magis vos beatifico, conjunctos sic, ut
ecclesia Jesu Christo et ut Jesus Christus Patri; ut omnia in
unitate consona sint. Nullus erret; si quis non sit intra altare,
privatur pane Dei. Si enim unius et alterius oratio tantam vim
habet, quanto magis illa que episcopi et omnis ecclesiz. Qui
igitur non venit in idem, sic jam superbit et seipsum condem-
navit. Scriptum est enim, Szperbis Deus resistitz. Festinemus
igitur non resistere episcopo, ut simus Deo subjecti.

vi. Et quantum videt quis tacentem episcopum, plus
ipsum timeat. Omnem enim quem mittit dominus domus in
propriam dispensationem, sic oportet nos ipsum recipere, ut
ipsum mittentem. Episcopum igitur manifestum quoniam ut
ipsum Dominum oportet respicere. Ipse igitur quidem Onesi-
mus superlaudat vestram divinam ordinationem: quoniam
omnes secundum veritatem vivitis, et quoniam in vobis neque
una heresis habitat, sed neque auditis aliquem amplius quam
Jesum Christum loquentem in veritate.

ΝΠ. Consueverunt enim quidam dolo malo nomen circum-
ferre, sed quedam operantes indigna Deo. Quos oportet vos
ut bestias declinare: sunt enim canes rabidi latenter morden-
tes; quos oportet vos observare, existentes difficile curabiles.
Unus medicus est, carnalis et spiritualis, genitus et ingenitus,
in carne factus Deus, in immortali vita vera, et ex Maria

1 in immaculata unitate esse] zmmaculata unitate esse (om. in) L,3 esse in

immaculata unitate L,. 4 tenui] L,; om. L,. 8 privatur pane Dei] L,;
pane dei privatur L,. 9g quanto] L,; guanta L,. ro igitur] L,; ergo L,.
sic] L, L,s. The text used by the translator seems to have had οὕτως (sic) for
οὗτος (fic): comp. Jars. 4. condemnavit] condempnavit L,L,. So the
word is commonly, but not always, written in both Mss. It is usual with them to in-
sert a 2 between 22 and; e.g. dampnum, contempno. 12 igitur] L,; ergo L,.
17 quidem] L,; om. L,. 18 ordinationem] L,; superordinationem L, but the
super is marked for erasure. 20 una] L,; om. L,. auditis] L,; audistis L,.

25 curabiles] L,. The word in L, has been read samabiles, but seems certainly to
be curabiles.

TO THE EPHESIANS. 25

et ex Deo, primo passibilis et tunc impassibilis, Dominus
Christus noster.

vill. Non igitur quis vos seducat: quemadmodum neque

seducimini, toti existentes Dei. Quum enim neque una lis

5complexa est in vobis, potens vos torquere, tunc secundum
Deum vivitis. Peripsima vestri et castificer a vestra Ephesi-
orum ecclesia famosa in seculis. Carnales spiritualia operari
non possunt, neque spirituales carnalia; quemadmodum neque
fides quz infidelitatis, neque infidelitas que fidelitatis et fidei.

το Que autem et secundum carnem operata sunt, hec spiritualia
sunt: in Jesu enim Christo omnia operata sunt.

IX. Cognovi autem transeuntes quosdam inde, habentes
malam doctrinam. Quos non dimisistis seminare in vos, ob-
struentes aures ad non recipere seminata ab ipsis; ut existentes

15 lapides templi Patris, parati in edificationem Dei Patris, relati
in excelsa per machinam Jesu Christi, que est crux, fune uten-
tes Spiritu Sancto. Fides autem vestra dux vester, caritas vero
via referens in Deum. Estis igitur et conviatores, Deiferi et
templiferi et Christiferi, sanctiferi, secundum omnia ornati in

20 mandatis Jesu Christi: quibus et exultans dignificatus sum per
que scribo alloqui vobis et congaudere, quoniam secundum
aliam vitam nihil diligitis nisi solum Deum.

x. Sed et pro aliis hominibus indesinenter Deum oratis.
Est enim in ipsis spes poenitentiz, ut Deo potiantur. Monete

25 igitur ipsos saltem ex operibus a vobis erudiri. Adi iras ipso-
rum vos mansueti, ad magniloquia eorum vos humilia sapientes,
ad blasphemias ipsorum vos orationes, ad errorem ipsorum
vos firmi fide, ad agreste ipsorum vos mansueti; non festinantes
imitari ipsos. Fratres ipsorum inveniamur in mansuetudine;

30imitatores autem Dei studeamus esse. Quis plus injustum

4 seducimini] ἐξαπατᾶσθε ; seducemini L,L,. 6 castificer] perhaps (judg-
ing from Ussher’s imitation of the traces in the Ms) L,; castificet (apparently) L,.
8 carnalia] L,s; carnales L,. 9 fidelitatis et fidei] A double rendering of
the Greek τῆς πίστεως. 10 operata sunt] reading πράσσεται for πράσσετε,
and so again just below. hec spiritualia...operata sunt] L,; om. L,.
12 autem] L,; zzzer L,. 15 eedificationem] οἰκοδομήν ; edificatione (edificacione)
AE EIAs. 18 igitur] Ls; evgo L,. 25 igitur] L,; ergo L,.

26 THE IGNATIAN EPISTLES.

patiatur, quis fraudetur, quis contemnatur? Ut non diaboli
herba quis inveniatur in vobis, sed in omni castitate et tempe-
rantia maneatis in Jesu Christo, carnaliter et spiritualiter.

XI. Extrema tempora. De cetero verecundemur, et timea-
mus longanimitatem Dei, ut non nobis in judicium fiat. Vel
enim futuram iram timeamus vel presentem gratiam diligamus ;
unum duorum: solum in Christo Jesu invenitur, in verum
vivere. Sine ipso nihil vos deceat; in quo vincula circumfero,
spirituales margaritas, in quibus fiat mihi resurgere oratione
vestra. Qua fiat mihi semper participem esse; ut in sorte
Ephesiorum inveniar Christianorum, qui et apostolis semper
consenserunt in virtute Jesu Christi.

XII. Novi quis sum, et quibus scribo. Ego condemnatus,
vos propitiationem habentes; ego sub periculo, vos firmati.
Transitus estis eorum qui in Deum interficiuntur: Pauli con-
discipuli, sanctificati, martyrizati, digne beati, cujus fiat mihi
sub vestigiis inveniri, quando utique Deo fruar; qui in omni
epistola memoriam facit vestri in Christo Jesu.

XII. Festinate igitur crebrius convenire in gratiarum
actionem Dei et in gloriam. Quando enim crebro in idipsum
convenitis, destruuntur potentiz Satanz, et solvitur perditio
ipsius in concordia vestre fidei. Nihil est melius pace; in qua
omne bellum evacuatur czlestium et terrestrium.

XIV. Quorum nullum latet vos, si perfecte in Jesum Chris-
tum habeatis fidem et caritatem: que sunt principium vite et
finis, principium quidem fides, finis autem caritas. Hac autem
duo in unitate facta Deus est: alia autem omnia in bonitatem
sequentia sunt. Nullus fidem repromittens peccat, neque cari-

I contemnatur] comtempnatur L, L,s. ‘This is the usual spelling in these mss;
see on condemmavit, § 5. 7 invenitur] L, L,s; probably an error, which has
crept into the Latin text in the course of transcription, for zveniri, εὑρεθῆναι.
16 martyrizati] martirizati L,L,s. The usual spelling in L, is martir, martirium, etc.
17 utique] L,; om. L,. 18 Christo Jesu] L, ; jes christo L,,. 1g igitur]
L,; ergo (apparently) L,. 20) et inj) L,; zz (om: 22) “1... 21 Satanze] sathane
1, LUGE perditio] proditio (-cio) L,L,s. The contractions for Zer and pro
are easily confused. See profari, perfari, Magn. το. 22 vestre fidei] L,;

fidei vestre L,. 24 perfecte] L,; perfectam L,. 27 bonitatem sequentia] L, ;
bonitate sequenda Ls; but Ussher probably did not examine the contractions of L,

TO THE EPHESIANS. 27

tatem possidens odit. MWVanzfesta est arbor a fructu psius: sic
repromittentes Christiani esse, per quz operantur manifesti
erunt. Non enim nunc repromissionis opus, sed in virtute fidei
si quis inveniatur in finem.

5 XV. Melius est silere et esse, quam loquentem non esse.
Bonum docere, si dicens facit. Unus igitur doctor, qui dixit, et
factum est: sed et que silens fecit, digna Patre sunt. Qui ver-
bum Jesu possidet, vere potest et silentium ipsius audire, ut
perfectus sit; ut per que loquitur operetur, et per que silet

zo cognoscatur. Nihil latet Dominum: sed et abscondita nostra
prope ipsum sunt. Omnia igitur faciamus, sic ipso in nobis
habitante: ut simus ipsius templa, et ipse in nobis Deus noster:
quod et est et apparebit ante faciem nostram, ex quibus juste
diligimus ipsum.

1s XVI. Nonerretis, fratres mei. Domus corruptores regnum
Det non hereditabunt. Si igitur qui secundum carnem hec
operantur mortui sunt, quanto magis, si quis fidem Dei in mala
doctrina corrumpat, pro qua Jesus Christus crucifixus est. Talis
inquinatus factus in ignem inextinguibilem ibit: similiter et qui

20 audit ipsum.

XVII. Propter hoc unguentum recepit in capite suo Domi-
nus, ut spiret ecclesiz incorruptionem. Non ungamini foetore
doctrine principis szeculi hujus: non captivet vos ex presenti
vivere. Propter quid autem non omnes prudentes sumus, acci-

25 pientes Dei cognitionem, qui est Jesus Christus? Quid fatue
perdimur, ignorantes charisma quod vere misit Dominus?

Xvi. Peripsima meus spiritus crucis; que est scandalum
non credentibus, nobis autem salus et vita eterna. Udz sapiens,
ubt conquisitor, ubi gloriatio dictorum sapientum? Deus enim

carefully, and so noted no difference from the inaccurate transcript of L,, which
gives bonitate sequenda. 1 Manifesta est arbor] L,; manifesta autem arbor
ἘΞ 2 manifesti] manifesta L, L,. 11 igitur] L,; ergo L,. sic]
L,L,s. It should probably be sécut=as. The contraction for sicu¢ differs very
slightly from svc. 21 recepit in capite suo] L,: 272: capite suo recepit L,.

24 viveré] So L,, as I read it; wire L,, according to Ussher; but the two words,
as contracted, are hardly distinguishable; and he has probably misread it. quid]
L,; guod L.,s.

28 THE IGNATIAN EPISTLES.

noster Jesus Christus conceptus est ex Maria secundum dispen-
sationem Dei, ex semine quidem David, Spiritu autem Sancto:
qui natus est, et baptizatus est ut passione aquam purificaret.

XIX. Et latuit principem szculi hujus virginitas Mariz, et
partus ipsius, similiter et mors Domini; tria mysteria clamoris,
quz in silentio Dei operata sunt. Qualiter igitur manifestatus
est seculis? Astrum in celo resplenduit super omnia astra, et
lumen ipsius ineffabile erat, et stuporem tribuit novitas ipsius.
Reliqua vero omnia astra, simul cum sole et luna, chorus facta
sunt illi astro; ipsum autem erat superferens lumen ipsius super
omnia. Turbatio autem erat, unde novitas que dissimilis ipsis;
ex qua solvebatur omnis magica, et omne vinculum disparuit
malitize, ignorantia ablata est, vetus regnum corruptum est, Deo
humanitus apparente in novitatem eterne vite. Principium
autem assumpsit quod apud Deum perfectum. Inde omnia com-
mota erant propter meditari mortis dissolutionem.

XX. Si me dignificet Jesus Christus in oratione vestra et
voluntas sit, in secundo libello, quem scripturus sum vobis,
manifestabo vobis quam inceperam dispensationem in novum
hominem Jesum Christum, in ipsius fide et in ipsius dilectione,
in passione ipsius et resurrectione; maxime, si Dominus mihi
revelet. Quoniam qui secundum virum communiter omnes in
gratia ex nomine convenitis in una fide et in Jesu Christo
secundum carnem ex genere David, filio hominis et filio Dei, in
obedire vos episcopo et presbyterio indiscerpta mente; unum
panem frangentes, quod est pharmacum immortalitatis, antido-
tum ejus quod est non mori sed vivere in Jesu Christo semper.

5 mysteria] msteria L,L,s. So the word is commonly written in Jee
12 magica] L,L,s. I have not ventured to substitute magia with other editors.
13 ignorantia] L,; add. omnis L,. corruptum] Ls; coruptum L,. This
MS commonly writes corumpere, corupcio, incoruptibilis, etc. 14 cternz vite]
L,; vite eterne L,. 17 Jesus Christus] L,s; christus jesus L,. 18 scrip-
turus sum] L,; scripsi sum L,, the swm however being written beyond the line,
as if an afterthought. 19 manifestabo vobis] L,; om. L,. 20 in ipsius
dilectione] L,; diélectione (om. in ipsius) L,. 21 resurrectione] L,; 2 resur-
rectione L,. mihi revelet] L,; vevelet mihi L,. 25 presbyterio] psbro
L,; presbitero L,s. 26 pharmacum] farmatum L,. antidotum] amtitodum 1...

TO THE MAGNESIANS. 29

XXI. Unanimis vobiscum ego, et quem misistis in Dei
honorem in Smyrnam; unde et scribo vobis, gratias agens
Domino, diligens Polycarpum ut et vos. Mementote mei, ut
vestri Jesus Christus. Orate pro ecclesia que in Syria; unde

5 ligatus in Romam abducor, extremus existens eorum qui ibidem
fidelium; quemadmodum dignificatus sum in honorem Dei
inveniri. WValete in Deo Patre et in Jesu Christo communi spe
nostra.

ΤΟ ΑΕ ΤΟ MAGNESIS:

GNATIUS, qui et Theophorus, benedict in gratia Dei Pa-

10 tris in Christo Jesu salvatore nostro, in quo saluto eccle-

siam existentem in Magnesia ea que juxta Mzandrum, et oro
in Deo Patre et in Jesu Christo plurimum gaudere.

I. COGNOSCENS vestram multibonam ordinationem ejus

que secundum Deum caritatis, exultans przelegi in fide Jesu
15 Christi alloqui vos. Dignificatus enim nomine Deo decentissimo
in quibus circumfero vinculis, canto ecclesias, in quibus unionem
oro carnis et spiritus Jesu Christi, ad nos semper vivere, fidei-

I unanimis] L,; wznanimus (apparently) L,. quem] So certainly L, L,.
5 ibidem] zim L,; 27 L,. 7 valete] L,s; valere (apparently) L,. 8 nostra]
L, ; add. amen. L,.

IGNATIUS MAGNESIIs] L,; e¢fistola ignacit 4a magnesiis . qualiter honorare
debent episcopum qui conformat voluntatem suam deo cujus voluntatli suljecti suam
debent conformare voluntatem et nichil sine eo operari sicut nec christo sine patre
nichil operatus nec apostoli operati sunt . quorum una oracio. una deprecacio et non
errare opinionibus et secundum christum vivere L,.

9 Theophorus] L,; cheoferus L,. 12 in Jesu] 1,2; ese (om. ix) L,. 14
que] L,s; gui L,. 15 Deo decentissimo] L,; do decentissimum L,. 17 nos]
L,; vosL,. The translator seems to have read τοῦ διαπαντὸς ἡμᾶς (for ἡμῶν) ζῆν.
fideique] L,; and this is also the reading of L,, which Ussher has imitated in his
collation, apparently without being able to decipher it.

20 THE IGNATIAN EPISTLES.

que et caritatis, cui nihil preefertur, principalius autem Jesu et
Patris, in quo sustinentes omne nocumentum principis seculi
hujus et perfugientes Deo potimur.

1. Quia igitur dignificatus sum videre vos per Damam
dignum Deo vestrum episcopum, et presbyteros dignos Bassum
et Apollonium, et conservum meum diaconum Zotionem; quo
ego fruar, quoniam subjectus est episcopo ut gratiz Dei, et
presbyterio ut legi Jesu Christi.

Ill. Sed et vos decet non couti ztate episcopi, sed secun-
dum virtutem Dei Patris omnem-reverentiam ei tribuere, sicut
agnovi et sanctos presbyteros non assumentes apparentem juni-
orem ordinem, sed ut prudentes in Deo concedentes ipsi; non
ipsi autem, sed Patri Jesu Christi omnium episcopo. Inhonorem
igitur illius volentis nos decens est obedire secundum nullam
hypocrisim: quia nequaquam episcopum hunc conspectum se-
ducit quis, sed invisibilem paralogizat. Tale autem non ad car-
nem sermo, sed ad Deum abscondita scientem.

Iv. Decens igitur est, non solum vocari Christianos, sed et
esse: quemadmodum et quidam episcopum quidem vocant, sine
ipso autem omnia operantur. Tales autem non bone consci-
entiz mihi esse videntur, propter non firmiter secundum precep-
tum congregari.

v. Quia igitur finem res habent, et proponuntur duo simul,
mors et vita; et unusquisque in proprium locum iturus est:
quemadmodum enim sunt numismata duo, hoc quidem Dei, hoc
autem mundi, et unumquodque ipsorum proprium characterem
superpositum habet; infideles mundi hujus, fideles autem in cari-
tate characterem Dei Patris per Jesum Christum; per quem nisi

4 igitur] L,; evgo L,. Damam] dama L, L,s. Perhaps however the
translator left the exact form of the original, as in Zarbo, Mar. Ign. 1, Hero 9.
6 Apollonium] L,; afolonium L,. Zotionem] zononem L,; zenonem L,.
quo] L,; guem L,. 8 presbyterio] prsbro L,; presbitero L,s. Christi]
add. glorificato deum patrem domini jesu christi L, Ls; see on Lphes. 1.
Io reverentiam ei] L,; δ] reverentiam L,. ταὶ 611 ΕΞ; lane Τὰς juniorem]} L,;
minoremL,. 14 volentis] L,; volentesL,. 15 hypocrisim] zfocrisim L,; ypocri-
sim L,. 16 invisibilem] L,; zvdsidile L,. paralogizat] Ls; parologizat Ly.
19 et quidam] L,; gzédam (om. δ) L,. quidem] L,; om. L,. 20 tales autem]
L,; tales(om. autem) L,. 26 characterem] caracterem L, L,s ; and so again just below.

TO THE MAGNESIANS. an

voluntarie habeamus mori in ipsius passionem, vivere ipsius non
est in nobis.
VI. Quia igitur in prescriptis personis omnem multitudi-
nem speculatus sum in fide et dilectione, moneo in concordia
5 Dei studete omnia operari; presidente episcopo in loco Dei, et
presbyteris in loco consessionis apostolorum, et diaconis mihi
dulcissimis habentibus creditam ministrationem Jesu Christi, qui
ante seecula apud Patrem erat et in fine apparuit. Omnes igitur
eandem consuetudinem Dei accipientes, veneremini adinvicem;
roet nullus secundum carnem aspiciat proximum, sed in Jesu
‘Christo adinvicem semper diligite. Nihil sit in vobis, quod
possit vos partiri, sed uniamini episcopo et presidentibus in
typum et doctrinam incorruptionis.
Vil. Quemadmodum igitur Dominus sine Patre nihil fecit,
15 unitus existens, neque per seipsum neque per apostolos; sic
neque vos sine episcopo et presbyteris aliquid operemini. Neque
temptetis rationabile aliquid apparere proprie vobis: sed in idip-
sum una oratio, una deprecatio, unus intellectus, una spes, in
caritate, in gaudio incoinquinato; quod est Christus Jesus, quo
20 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.
vill. Non erretis extraneis opinionibus, neque fabulis vete-
ribus inutilibus existentibus. Si enim usque nunc secundum
25 Judaismum vivimus, confitemur gratiam non recepisse: divinis-
simi enim prophete secundum Christum Jesum vixerunt. Prop-
ter hoc et persecutionem passi sunt, inspirati a gratia ipsius, ad
certificari impersuasos quoniam unus Deus est qui manifestavit
seipsum per Jesum Christum filium ipsius; qui est ipsius Ver-

4 in fide et dilectione] written twice in L,. 5 studete] L,s; studite L,.
7 creditam] L,; L, adds ds. g veneremini] L,; and so apparently L, (not
veneremur). 10 Jesu Christo] Ls; christo jesu L,. [2 uniamini] L,;
unanimi L,. 14 igitur] L,; om. L,. 17 rationabile] L,; rationale L,.
19 quod] L,L,s. The translator seems to have read és or o for εἷς. 21 in
unum J.C.] L,; ut in unum F.C. L,. 28 certificari] πληροφορηθῆναι ; cer-
tificare L, Ls.

a2 THE IGNATIAN EPISTLES.

bum zternum non a silentio progrediens, qui secundum omnia
beneplacuit mittenti ipsum.

Ix. Si igitur in veteribus rebus conversati in novitatem
spei venerunt, non amplius sabbatizantes, sed secundum domi-
nicam viventes, in qua et vita nostra orta est per ipsum et
mortem ipsius, quod quidam negant; per quod mysterium acce-
pimus credere, et propter hoc sustinemus, ut inveniamur disci-
puli Jesu Christi, solius doctoris nostri; quomodo nos poterimus
vivere sine ipso? cujus et prophete discipuli existentes spiritu
ipsum ut doctorem expectabant; et propter hoc, quem juste ex-
pectabant, presens suscitavit ipsos ex mortuis.

x. Nonigitur non sentiamus benignitatem ipsius. Si enim
nos persequatur secundum quod operamur, non amplius sumus.
Propter hoc discipuli ejus effecti discamus secundum Christia-
nismum vivere. Qui enim alio nomine vocatur amplius ab hoc,
non est Dei. Deponite igitur malum fermentum inveteratum et
exacescens, et transponite in novum fermentum, qui est Jesus
Christus. Salificemini in ipso, ut non corrumpatur aliquis in
vobis, quia ab odore redarguemini. Inconveniens est Jesum
Christum profari, et Judaizare. Christianismus enim non in
Judaismum credidit, sed Judaismus in Christianismum: ut omnes
lingua credens in Deum congregaretur.

ΧΙ. Hec autem, dilecti mei, non quia cognovi aliquos ex
vobis sic habentes; sed, ut minor vobis, volo preservari vos, ut
non incidatis in hamos vane gloria, sed certificemini in nativi-
tate et passione 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.

ll] IU a2, We 4 sabbatizantes] sadatizantes L, L,s. II preesens]
L,; prius Τρ. 16 igitur)) L,; ego L,. 17 exacescens] exacuens
L,L,s. Since exacuens has a different meaning, I have restored exacescens cor-
responding to the Greek ἐνοξίσασαν, as suggested by Pearson. 18 salificemini]
ἁλίσθητε ; salvificemini L,L,s. Pearson pointed out the true reading. Tg quia]
ἐπεὶ; gui L,L,s. redarguemini] L,; vedarguimini L,. 20 profari]
perfari L,L,s. See gerditio, proditio, above, Ephes. 13. non in] L,;
on (om. 271) L,. 22 congregaretur] Ls; congregetur L,. 24 minor] L,;

junior L,. 26 passione et] L,; passione domini L,, apparently, but it is confusedly
written and not certainly legible.

TO THE MAGNESIANS.

ΧΙ. Fruar vobis secundum omnia; siquidem dignus sim.
Etsi enim ligatus sum, ad unum solutorum de vobis non sum.
Novi quoniam non inflamini; Jesum enim Christum habetis in
vobismetipsis. Et magis quando utique laudo vos, novi quo-

5 niam verecundamini: sicut scriptum est quoniam $ustus sui
¢psius accusator.

xu. Studete igitur firmari in dogmatibus Domini et
apostolorum, ut omnia qguecunque facitis prosperentur, carne
et spiritu, fide et caritate, in Filio et Patre et in Spiritu, in

fo principio et in fine, cum digne decentissimo episcopo vestro et
digne complexa spirituali corona presbyterii vestri et eorum qui
secundum Deum diaconorum. Subiicimini episcopo et ad-
invicem, ut Jesus Christus Patri secundum carnem, et apostoli
Christo et Patri et Spiritui; ut unio sit carnalis et spiritualis.

15 XIV. Sciens quoniam Deo pleni estis, compendiose de-
precatus sum vos. Mementote mei in orationibus vestris, ut
Deo fruar; et ejus que in Syria ecclesize, unde non dignus sum
vocari. Superindigeo enim unita vestra in Deo oratione et
caritate in dignificari eam que in Syria ecclesiam per ecclesiam

20 vestram irrorari.

Xv. Salutant vos Ephesii a Smyrna, unde et scribo vobis,
preesentes in gloriam Dei, quemadmodum et vos: qui secundum
omnia me quiescere fecerunt, simul cum Polycarpo episcopo
Smyrnezorum. Sed et reliquz ecclesiz in honore Jesu Christi

25salutant vos. Valete in concordia Dei, possidentes insepara-
bilem spiritum, qui est Jesus Christus.

6 accusator] L,; add. est L,. 8. 01} WG debe 9 in Spiritu] spirete
(om. 7) L,; 7m sfiritu sancto L,. 9 in principio] L,; εἰ 2 principio L,.
12 episcopo] L,s; zJso L,. See above, Ρ. 592 53. ° 14 sit carnalis] L,; carnalis
GE Mee 17 que] Ls; gud L,. dignus sum] L,; sum dignus L,. 19
in dignificari] L,. For 2 the scribe of L, has first written ef. The zz is superposed,
without obliterating the traces of e¢. 20 irrorari] L,; 177071 L,.

ΤΟΝ ΤΙ]:

34 THE IGNATIAN EPISTLES.

ΤΟΝ ΙΒ “PHILADEERPITGIs:

GNATIUS, qui et Theophorus, ecclesiz Dei Patris et Jesu
Christi quze est in Philadelphia Asiz, habenti propitiationem
et firmate in concordia Dei, et exultanti in passione Domini
nostri inseparabiliter, et in resurrectione ipsius certificate. in
omni misericordia ; quam saluto in sanguine Jesu Christi qui est
gaudium zternum et incoinquinatum; maxime si in uno simus
cum episcopo et eis qui cum ipso presbyteris et diaconis mani-
festatis in sententia Jesu Christi, quos secundum propriam vo-
luntatem firmavit in firmitudine Sancto ipsius Spiritu.

I. QUEM episcopum cognovi non a seipso neque per homi-
nes possedisse administrationem in commune convenientem,
neque secundum inanem gloriam, sed in caritate Dei Patris et
Domini Jesu Christi; cujus obstupui mansuetudinem, qui silens
plura potest his qui vana loquuntur. Concordes enim estis man-
datis, ut chordis cithara. Propter quod beatificat mea anima
eam que in Deum ipsius sententiam, cognoscens virtuosam et
perfectam existentem, immobile ipsius et inirascibile in omni
mansuetudine Dei viventis.

IGNATIUS PHILADELPHICIS] ignatius philadelphisis (sic) L,; epistola ignacii
philadelphicis quinta L,.

1 Theophorus] 1,2; ¢heoferus L,. 2 Philadelphia] Ls; prladelphia L,.
3 Domini nostri] L,; domini jesu christi Ly. 6 simus] L,; sumus
L,. 7 cum ipso] L,; zz iso L,, but there is an erasure in the first word.
9 ipsius Spiritu] L,; spirzte zpsius L,. 14 his] Δ L, L,s. concordes...
estis] As if the translator had read συνεύρυθμοί ἐστε or συνευρύθμισθε for συνευρύθμισται.
15 chordis] cordis L, L,s. 16 Deum] θεόν; domini L,s. Deum must have stood
in the original text of the translator, and so I read L,; but dm (=deum) and
dni (=domini) are hardly distinguishable ; and it has hitherto been read domini.

TO THE PHILADELPHIANS. 35

ul. 2l2 igitur μεῖς veritatis, fugite partitionem et malas
doctrinas: ubi autem pastor est, illic ut oves sequimini. Multi
enim lupi fide digni delectatione mala captivant in Deum cur-
sores; sed in unitate vestra non habent locum.

5 lI. Recedite a malis herbis, quas non colit Jesus Christus ;
propter non esse ipsos plantationem Patris. Non quoniam apud
vos partitionem inveni, sed abstractionem. Quotquot enim Dei
sunt et Jesu Christi, isti cum episcopo sunt; et quotquot utique
poenitentes veniunt in unitatem ecclesiz, et isti Dei erunt, ut

το sint secundum Jesum Christum viventes. Non erretis, fratres
mei. Si quis schisma facientem sequitur, regnum Dei non here-
ditat; si quis in aliena sententia circumambulat, iste passioni
non concordat.
Iv. Studete igitur una gratiarum actione uti. Una enim
15 caro Domini nostri Jesu Christi et unus calix in unionem san-
guinis ipsius, unum altare, ut unus episcopus cum presbyterio et
diaconis conservis meis; ut quod facitis, secundum Deum
faciatis.
v. Fratres mei, valde effusus sum diligens vos, et superex-
20 ultans corroboro vos; non ego autem, sed Jesus Christus, in quo
vinctus timeo magis, ut adhuc existens imperfectus. Sed oratio
vestra me perficiet, ut in qua hereditate propitiationem habuero,
potiar, confugiens evangelio ut carni Jesu, et apostolis ut presby-
terio ecclesie. Sed et prophetas diligamus, propter et ipsos in
25 evangelium annunciasse et in ipsum sperare et ipsum expectare ;
in quo et credentes salvati sunt in unitate Jesu Christi, exis-
tentes digne dilecti et digne admirabiles sancti, a Jesu Christo
testificati et connumerati in evangelio communis spel.
vi. Si autem Judaismum interpretetur vobis, non audiatis
30 ipsum. Melius est enim a viro circumcisionem habente Chris-
tianismum audire, quam ab habente preputium Judaismum.
1 lucis] L,; add. e¢ L,. 8 episcopo] zfso L, L,s; see above, p- 593 54.
11 schisma] scésma L, L,s. 16 ut] ὡς; ¢ L,L,s. presbyterio] psbroL,;

presbitero L,s. 17 secundum deum faciatis] L,; om. L,. 20 Jesus
Christus] L,s; christus jesus L,. 21 vinctus] L,; unitus (apparently) L,.

23 presbyterio] psbro L,; presbiterio L,s. 25 inipsum] L,; i christum L,.
27 a] L,; add. atgue L,; at least so I read Ussher’s writing.

36 THE IGNATIAN EPISTLES.

Si autem utrique de Jesu Christo non loquantur, isti mihi co-
lumnz sunt et sepulcra mortuorum, in quibus scripta sunt so-
lum nomina hominum. Fugite igitur malas artes et insidias
principis szeculi hujus; ne forte tribulati sententia ipsius infirme-
mini in caritate. Sed et omnes in idipsum fiatis in impartibili
corde. Gratias autem ago Deo meo, quoniam bonam habens
conscientiam ego sum in vobis, et non habet aliquis gloriari, ne-
que occulte neque manifeste, quoniam gravavi aliquem in parvo
vel in magno. Sed et omnibus in quibus locutus sum oro, ut
non in testimonium ipsum possideant.

vu. Si enim et secundum carnem me quidam voluerunt
seducere, sed spiritus non seducitur, a Deo existens: zovit enim
unde venit et quo vadit, et occulta redarguit. Clamavi in inter-
medio existens; locutus sum magna voce, Dei voce, Episcopo
attendite et presbyterio et diaconis. Quidam autem suspicati
me ut prescientem divisionem quorundam dicere hec; testis
autem mihi in quo vinctus sum, quoniam a carne humana non
cognovi. Spiritus autem pradicavit, dicens hec: Sine episcopo
nihil faciatis. Carnem vestram ut templum Dei servate. Uni-
tatem diligite: divisiones fugite. Imitatores estote Jesu Christi,
ut et ipse Patris ipsius.

vil. Ego quidem igitur proprium faciebam, ut homo in
unitatem perfectus. Ubi autem divisio est et ira, Deus non ha-
bitat. Omnibus igitur poenitentibus dimittit Dominus, si poeni-
teant in unitatem Dei et concilium episcopi. Credo gratiz Jesu
Christi, qui solvet a vobis omne vinculum. Deprecor autem vos
nihil secundum contentionem facere, sed secundum Christi dis-

1 columne] columbe L,. 2 et] L,; Ui L,, but 2//¢ extends beyond the line and
has been written afterwards upon an erasure. The original word may have been ¢é¢.
solum] L,; sola L,. 3 insidias principis seeculi hujus] L,; princip~is hujus
seculi insidias L,. 5 in impartibili] L,; zmfartzbili (om. zn) L,. 7 aliquis]
L,; alas L,. 9 et omnibus] L, ; omnibus (om. et) L,. in quibus] L, ;
guibus (om. in) L,. 11 quidam] L,; quidem L,. voluerunt] L,; voluerint
Tee. 13 et quo] aut quo L,; in quo L,. 15 presbyterio] psbro L,; presbi-
terio L,s. suspicati] L,; add. sunt L,. 17 quoniam] L,; guza L,s.
22 quidem igitur] L,; zg¢tur quidem Ly. 23 perfectus] Ljs; perfectis L,.
24 Dominus] L,; deus L,s. 25 concilium] L,; conmsilium L,. 27 nihil
secundum contentionem] L,; secundum contencionem nichil L,.

TO THE PHILADELPHIANS. 37
ciplinam. Quia audivi quosdam dicentes quoniam Si non in
veteribus invenio, in evangelio non credo: et dicente me ipsis
quoniam Scriptum est, responderunt mihi quoniam Prajacet.
Mihi autem principium est Jesus Christus; inapproximabilia

s Principia crux ipsius et mors et resurrectio ipsius, et fides que
per ipsum ; in quibus volo in oratione vestra justificari.

IX. Boni et sacerdotes, melius autem princeps sacerdotum,
cui credita sunt sancta sanctorum, cui soli credita sunt occulta
Dei, qui ipse est janua Patris per quam ingrediuntur Abraham

1o et Isaac et Jacob et prophetze et apostoli et ecclesia: omnia
heec in unitatem Dei. Precipuum autem aliquid habet evange-
lium, preesentiam salvatoris Domini nostri Jesu Christi, passio-
nem ipsius, resurrectionem. Dilecti enim prophete annuncia-
verunt in ipsum ; evangelium autem perfectio est incorruptionis.

15 Omnia simul bona sunt, si in caritate creditis.

X. Quia secundum orationem vestram, et secundum viscera
misericordiz quz habetis in Christo Jesu, annunciatum est mihi
pacem habere ecclesiam quz est in Antiochia Syria, decens est
vos, ut ecclesiam Dei, ordinare diaconum ad intercedendum illic

20 Dei intercessionem, in congaudere ipsis in idipsum factis et glo-
rificare nomen. Beatus in Jesu Christo, qui dignificabitur tali
ministratione ; et vos glorificabimini. Volentibus autem vobis
non est impossibile pro nomine Dei; ut et quedam propinque
ecclesia miserunt episcopos, quedam autem presbyteros et

25 diaconos.

XI. De Philone autem diacono a Cilicia, viro testimonium
habente, qui et nunc in verbo Dei ministrat mihi, cum Reo
Agathopode viro electo, qui a Syria me sequitur abrenuncians
seeculo ; qui et testificantur vobis: et ego Deo gratias ago pro

30 vobis, quoniam recepistis ipsos; ut et vos Dominus. Qui autem

I non in veteribus| L,; in veteribus non Ly. 2 ipsis}] L,; om. L,. 5 crux
ipsius] L,; zAstus crux L,. ἡ autem] L,; add. εὖ L,. 10 et Isaac] L,;
Isaac (om. εἴ) L,. 11 Dei] Θεοῦ; fidei L, L,s. 13 resurrectionem] L,;
et resurrectionent Li. ai tali] L,; 2 tai L,. 23 propinque ecclesiz] L,;
ecclesie propingua (or propingue Ὁ) L,. Was the original reading proxima ecclesia,
a literal translation of ἔγγιστα ἐκκλησίαι, the contractions of propingua and proxima
being easily confused ? 29 pro] L,; de L,.

38 THE IGNATIAN EPISTLES.

inhonoraverunt ipsos, liberentur in gratia Jesu Christi. Salutat
vos caritas multorum qui in Troade; unde et scribo vobis per
Burrum, missum mecum ab Ephesiis et Smyrneis in verbum
honoris. Honoret ipsos Dominus Jesus Christus, in quem spe-
rent carne, anima, spiritu, fide, caritate, concordia. Valete in
Christo Jesu, communi spe nostra.

IGNATIUS ;- TRALESIIS.

GNATIUS, qui et Theophorus, dilecte Deo patri Jesu

Christi ecclesie sanctz existenti in Tralesiis Asiz, electe

et Deo dignz, pacem habenti in carne et. sanguine et passione

Jesu Christi spei nostre, in ea que in ipsum resurrectione ;

quam et saluto in plenitudine, in apostolico charactere, et oro
plurimum gaudere.

I. INCOINQUINATAM mentem et inseparabilem in sustinen-

tia cognovi vos habentes, non secundum usuin sed secundum
naturam; quemadmodum ostendit mihi Polybius episcopus
vester, qui advenit voluntate Dei et Jesu Christi in Smyrna; et
sic mihi congavisus est vincto in Christo Jesu, ut ego omnem
multitudinem vestram in ipso speculer. Recipiens igitur eam
que secundum Deum equanimitatem per ipsum, gloriatus sum
inveniens vos, ut cognovi, imitatores Dei.

1. Quando enim episcopo subjecti estis ut Jesu Christo,
videmini mihi non secundum homines viventes sed secundum

IGNATIUS TRALESIIS] L,; efistola 6a ignacii tralesiis asie. quomodo mul-
titudo subjectorum cognoscatur per episcopum bonum . et subjecti nihil agant sine
chiscopo, sicut nec apostoli sine christo L,.

7 Theophorus] L,; theoferus L,. 8 Tralesiis] So L, L,s. ΤΙ cha-
ractere] caractere L,L,5. 15 Polybius] polibius L, Ls. 18 igitur] L,;
ergo Ly. 21 Quando] L,; gus L,s.

TO THE TRALLIANS. 39

Jesum Christum propter vos mortuum, ut credentes in mortem
ipsius mori effugiatis. Necessarium igitur est, quemadmodum
facitis, sine episcopo nihil operari vos, sed subjici et presbyterio
ut apostolis Jesu Christi, spei nostra, in quo conversantes in-

5veniamur. Oportet autem et diaconos, ministros existentes
mysteriorum Jesu Christi, secundum omnem modum omnibus
placere; non enim ciborum et potuum sunt ministri, sed eccle-
siz Dei ministri, Opportunum igitur eos observare accusa-
tiones, ut ignem.

Io 1Π|. =“ Similiter et omnes revereantur diaconos ut mandatum
Jesu Christi, et episcopum ut Jesum Christum, existentem
filium Patris; presbyteros autem, ut concilium Dei et con-
junctionem apostolorum. Sine his ecclesia non vocatur: de
quibus suadeor vos sic habere. Exemplarium enim caritatis

15 vestre accepi et habeo cum meipso in episcopo vestro; cujus
ipsa compositio magna est disciplinatio, mansuetudo autem
ipsius potentia; quem existimo et impios revereri: diligentes
quod non parco ipsum aliqualem, potens scribere pro illo: in
hoc existimer, ut existens condemnatus, velut apostolus vobis

20 precipiam.

Iv. Multa sapio in Deo; sed meipsum mensuro, ut non in
gloriatione perdar. Nunc enim me oportet plus timere, et non
attendere inflantibus me; dicentes enim mihi flagellant me.
Diligo quidem enim pati, sed non novi si dignus sum. Zelus

25 enim multis quidem non apparet, me autem plus oppugnat.
Indigeo igitur mansuetudine, in qua dissolvitur princeps szeculi
hujus.

v. Nonne possum vobis superczlestia scribere? sed timeo

2 mori] L,; morti L,. 3 subjici et] L, ; swdicé (om. δ) L,. pres-
byterio] Asbro L,; presbiterio L,s. 8 opportunum] ofortunum L, L,. eos]
αὐτούς ; vos L, L,s. 10 diaconos] L,s; diacones L,. 13 Sine] L,;
cut sine L,. his] zis L, L,s. 14 suadeor] πέπεισμαι; suadeo L, L,s.
The translator doubtless wrote szadeor, though correct diction would require mht
suadetur, exemplarium] excemplarium L, L,s. 19 existens] L,;
om. L,. 22 me oportet] L,; ofortet me L,. 26 igitur] L,s; ergo

(apparently) L,. seeculi hujus] L,; Azzjus seculi L,.

40 THE IGNATIAN EPISTLES.

ne parvulis existentibus vobis damnum apponam. Et con-
donate mihi, ne forte non potentes capere strangulemini.
Etenim ego non secundum quodcunque ligatus sum, sed potens
supercelestia et loci positiones angelicas et constitutiones prin-
cipatorias, visibiliaque et invisibilia, preeter hoc jam et discipulus
sum. Multa enim nobis deficiunt, ut Deo non deficiamus.

vi. Deprecor igitur vos, non ego, sed caritas Jesu Christi,
solo Christiano alimento utamini; ab aliena autem herba rece-
dite, que est heresis, quz et inquinatis implicat Jesum Chris-
tum: quemadmodum mortiferum pharmacum dantes cum vino
mellito; quod qui ignorat, delectabiliter accipit, et in delecta-
tione mala mori.

VII. Observemini igitur a talibus. Hoc autem erit vobis
non inflatis, et existentibus inseparabilibus a Deo Jesu Christo
et episcopo et ordinibus apostolorum. Qui intra altare est,
mundus est: qui vero extra altare est, non mundus est: hoc
est, qui sine episcopo et presbyterio et diacono operatur ali-
quid, iste non mundus est in conscientia.

vill. Non quia cognovi tale quid in vobis, sed praservo

1 damnum] dampnum L,L,s. So the word is commonly written in L,; see
above on Zfhes. 5. apponam] L,; offoxam L,. 2 forte non] L,; /or¢e
(om. zo7) L,. 4 supercelestia] L,L, In L, safercelestia is contracted
srcelestia, this being a common contraction of στε. There is no authority for
scire c@lestia, which arises from misreading the contraction. The rendering of
ἐπουράνια is not ce@lestia, but swzpercelestia, as it is given a few lines above; comp.
superindigeo, ἐπιδέομαι, Magn.14. The coincidence that some Greek texts (correctly)
have νοεῖν τὼ ἐπουράνια has encouraged this misreading of the Latin. principa-

torias] principatias L,; principa”*s (apparently) L,. Some adjective is wanted to
represent the Greek ἀρχοντικάς. If my conjecture Zrincipatorias (comp. administra-
torius -- λειτουργικός, Hero 7) is a new coinage, this is the case also with principationes
which is generally given as the reading of the Latin here. The former more nearly
represents the original, and also better explains the phenomena of the ss.
5 preter] L,L,s. Perhaps however we should read profpter, as preter hoc is a wrong
translation of παρὰ τοῦτο, and the two words when contracted are easily con-
fused. jam et] L,; e¢ jam L,. 6 nobis] vobis L, L,s. 8 Christiano
alimento] L,; alimento christiano L,. 10 quemadmodum] written twice in L,.
pharmacum] farmacum L,L,s. tr et in delectatione mala] L,L,s. This
reading is confirmed by a marginal gloss in L,, e¢ in delectatione mala, supple,
accipit mori. 13 erit vobis] evita vobis L,; vobis (om. erit) L,. 17 presby-
terio] psbro L,; presbitero L,s. 18 mundus est] L,; est mundus L,.

TO THE TRALLIANS. 41

vos existentes meos dilectos, prazevidens insidias diaboli. Vos
igitur, mansuetam patientiam resumentes, recreate vosmetipsos
in fide, quod est caro Domini, et in caritate, quod est sanguis
Jesu Christi. Nullus vestrum adversus proximum aliquid ha-

5 beat. Non occasiones detis gentibus, ut non propter paucos
insipientes ea que in Deo multitudo blasphemetur. Ve enim
per quem in vanitate nomen meum in aliquibus blasphematur.

IX. Obsurdescite igitur, quando vobis sine Jesu Christo lo-
quitur quis ; qui ex genere David, qui ex Maria; qui vere natus

10 est, comedit et bibit ; vere persecutionem passus est sub Pontio
Pilato; vere crucifixus est et mortuus est, adspicientibus czles-
tibus et terrestribus et infernalibus; qui et vere resurrexit a
mortuis, resuscitante ipsum Patre ipsius ; qui et secundum simi-
litudinem nos credentes ipsi sic resuscitabit Pater ipsius in

15 Christo Jesu, sine quo verum vivere non habemus.

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

20 non reprehendor mendacii a Domino?

XI. Fugite ergo malas propagines generantes fructum mor-
tiferum ; quem si gustet quis, statim moritur. Isti enim non
sunt plantatio Patris: si enim essent, apparerent utique rami
crucis, et esset utique fructus ipsorum incorruptibilis, per quem

25 in passione ipsius advocat vos, existentes membra ipsius. Non
potest igitur caput nasci sine membris, Deo unionem repromit-
tente, quod est ipse.

xu. Saluto vos a Smyrna cum compresentibus mihi ec-
clesiis Dei; qui secundum omnia me quiescere fecerunt carne et

30 spiritu. Deprecantur vos vincula mea, que pro Jesu Christo
fero petens Deo frui. Permanete in concordia vestra, et ea que
cum adinvicem oratione. Decet enim vos singulos, precipue
et presbyteros, refrigerare episcopum in honorem Patris Jesu

1 diaboli. Vos igitur] L,; diaboli in vos. Tgitur L,. 18 ego quid] L,; ego gut-
dem L,. 19 et] L,; om. L,. _ igitur] Ls; ergo L,. 23 si enim] L,; σὲ
utique L,. 24 ipsorum] L,; zlorum L,. 31 Permanete] Zermanere L, L,s.

42 THE IGNATIAN EPISTLES.

Christi et apostolorum. Oro vos in caritate audire me, ut non
in testimonium sim in vobis scribens. Sed et pro me orate, ea
quz a vobis caritate indigente in misericordia Dei, ad dignificari
me hzreditate qua conor potiri, ut non reprobus inveniar.

xu. Salutat vos caritas Smyrnzorum et Ephesiorum. 5
Mementote in orationibus vestris ejus que in Syria ecclesiz ;
unde non dignus sum dici, existens extremus illorum. Valete
in Jesu Christo, subjecti episcopo ut Dei mandato, similiter et
presbyterio. Et singuli adinvicem diligite in impartibili corde.
Castificate vestrum meum spiritum, non solum nunc, sed et Io
quando utique Deo fruar. Adhuc enim sub periculo sum: sed
fidelis Pater in Jesu Christo implere meam petitionem et ves-
tram; in quo inveniamini incoinquinati.

MARIA -PROSEL Y PAG NATO,

ARIA proselyta Jesu Christi Ignatio Theophoro, beatis-
simo episcopo ecclesiz apostolice ejus que secundum 15
Antiochiam, in Deo Patre et Jesu dilecto gaudere et valere.

I. SEMPER tibi oramus secundum quod in ipso gaudium
et sanitatem. Quia miraculis et apud nos Christus cognitus
est filius esse Dei viventis, et in posterioribus temporibus in-

4 hereditate] L,; 7 hereditate L,. 7 dignus sum] L,; sam dignus L,. 9
presbyterio] L,s; presditero L,. Ir utique Deo] L,; deo utique L,. 12
Jesu Christo] L,; christo jesu L,. meam petitionem] L,; setictonem
meam Ly.

MariA PROSELYTA IGNATIO] efistola marie proselite chassaobolorum ad ignatium
episcopum antiochie LL; epistola marie proselite thassaobolorum ad ignacium episco-
pum antiochie ut mittat quosdam juvenes predicatores ad eam et quod non adifidat de
eis guia carnem (?) passionis vicerunt, sicut salomon 12 annorum sapientia sua placuit
deo. josias rex et david rex L,.

14 proselyta] proselita L,L,s. Theophoro] ¢heophero Ls; theofero
Jer. 17 secundum quod] L,; secundum illud quod L,.

MARY THE PROSELYTE TO IGNATIUS. 43

humanatum esse per virginem Mariam ex semine David et
Abraham, secundum eas que de ipso ab ipso predicte sunt
voces a prophetarum choro; hujus gratia deprecamur, digni-
ficantes mitti nobis a tuo intellectu Marim amicum nostrum,

5 episcopum Emelapes Neapoleos ejus que ad Zarbo, et Eulo-
gium et Sobelum presbyterum, ut non simus desolati pre-
positis divini verbi; quemadmodum et Moyses dicit, Pvrovi-
deat Dominus Deus hominem quit ducat populum hunc, et non
erit synagoga Domini ut oves quibus non est pastor.

10 11. Pro eo autem quod juvenes sunt prescripti formides
nihil, o beate; cognoscere enim te volo, quod sapiunt super
carnem et ipsius passiones non sentiunt ipsi in seipsis, recenti
juventute sacerdotii refulgentes canitie. Perscrutare autem
cogitationem tuam per datum tibi a Deo per Christum spiri-

15tum ipsius; et cognosces quod Samuel, parvus puerulus,
Videns vocatus est, et choro prophetarum connumeratus pres-
byterum Heli transgressionis redarguit ; quoniam insanientes
filios Deo omnium cause prehonoravit, et ludentes in sacer-
dotium et in populum luxuriantes dimisit impunitos.

20 Ji. Daniel autem sapiens, juvenis existens, judicavit
crudeles senes quosdam, ostendens adulteros ipsos et non
seniores esse, et genere Judzos existentes modo Chananzos
existere. Et Jeremias, propter juventutem renuens tributam
ipsi a Deo prophetiam, audit; Moz dicas quoniam Funior sum ;

25 guia ad omnes quoscunque mittam te wbis, et secundum omnia
guecunque mando tibi loqueris ; quia tecuim ego sum. Salomon
autem sapiens, duodecim existens annorum, intellexit magnam
ignorantiz mulierum de suis filiis quastionem ; ut omnis popu-
lus obstupesceret de tanta pueri sapientia, et timeret non ut

5 ad Zarbo] L,L,s. I have not ventured to alter it, thinking that the translator
may have retained the exact form of the original, πρὸς Ζαρβῷ, from ignorance of the
correct form of the name, as in Hevo 9; comp. Dama in Magn. 2. 6 preepositis
divini verbi] L,; divind verbi prepositis Ly. 9 erit] L,; e¢L,. synagoga] L,;
sinagoga Τ,.. 14 cogitationem] L,; and this also (not cognitionem) seems to be
the reading of L,, where it is contracted cogitone. 18 omnium] L,; omne
(apparently) L,. 24 ipsi] L,; sd L,. 26 Salomon] sa/amon L, L,s.
29 timeret] L,; ‘émerent (apparently) L,.

44 THE IGNATIAN EPISTLES.

puerum, sed ut perfectum virum. Atnigmata autem /¢thio-
pum reginz, lationem habentia quemadmodum Nili fluenta,
sic solvit, ut extra seipsam fieret ipsa sic sapiens.

Iv. Josias autem Dei amator, inarticulate fere adhuc
loquens, redarguit malo spiritu detentos, quod falsiloqui et
populi seductores existunt: damonumque revelat deceptionem,
et eos non existentes deos demonstrat, et sacratos ipsis, puer
existens, interficit, delubraque ipsorum evertit, et altaria mortuis
reliquiis inquinat, templaque delet, et saltus succidit, et colum-
nas conterit, et impiorum sepulcra suffodit; ut neque signum
amplius malorum existat. Sic quidam zelotes erat religionis
et impiorum punitor, adhuc balbutiens lingua. David autem,
propheta simul et rex, salvatoris secundum carnem radix, puer
ungitur a Samuele in regem. Ait enim alicubi ipse quoniam
Parvus eram inter fratres meos et junior in domo patris met.

v. Et deficiet mihi tempus, si omnes investigare voluero,
qui in juventute bene placuerunt Deo, prophetia et sacerdo-
tio et regno a Deo donati. Rememorationis autem gratia
sufficiunt et hac dicta. Sed te deprecor, ne tibi quedam
superba esse videar et ostentatrix. Non enim docens te, sed
subrememorans meum in Deo patrem, hos apposui sermones:
cognosco enim mei ipsius mensuras et non coexténdo meip-
sam tantis vobis. Saluto tuum sanctum clerum sub tua cura
pastum. Omnes apud nos fideles salutant te. Sanam esse

me secundum Deum ora, beate pastor.

2 regine] L,; regione L,. 6 existunt] L,; exésterent L,. 8 ipsorum]
L,; corum Ly. 9g columnas] columpnas L, L,s. 11 quidam] τις;
quidem L, L,s. 14 quoniam] L,; guum L,s. 20 esse videar] L,;

videar esse Ly. 21 indeo] L,; 7,2 deuwm L,. 23 tuum] L,; ‘amen L,.
24 esse me] L,; me esse L,.

ΘΗ PROSELY ΤΕ, 45

LEN AT US MARIA’ PROSELY T At,

GNATIUS, qui et Theophorus, habenti propitiationem in

gratia Dei Patris altissimi et Domini Jesu Christi qui pro
nobis mortuus; fidelissimz, dignz Deo, Christum ferenti filiz
Marie, plurimum in Deo gaudere.

- 1. MELIuS quidem littera visus; quanto quidem, pars me-
lior existens chori sensuum, non solum quibus tradit amicabilia
honorat accipientem, sed et quibus recipit in melioribus desi-
derium ditat. Veruntamen secundus, aiunt, portus et littera-
rum modus: quem velut bonam applicationem recepimus a

ro tua fide a longe, velut per ipsas videntes quod in te bonum.
Bonorum enim, o omnino sapiens mulier, anime purioribus
assimilantur fontibus: illi enim transeuntes, etsi non sitiant,
ipsa specie attrahunt ipsos haurire potum; tuus autem intel-
lectus monet nos, capere jubens de his, que in anima tua

15 scaturiunt, divinis aquis.

1. Ego autem, o beata, non mei ipsius nunc tantum, quan-
tum aliorum effectus, multorum contrariorum voluntatibus im-
pellor, secundum hec quidem fugis, secundum hec autem carcer-
ibus, secundum hec vero vinculis. Sed a nullo horum vertor: in

20 injustificationibus autem ipsorum magis disco, ut Jesu Christo
potiar. Utinam fruar duris mihi preparatis, quia Vou digne
passiones hujus temporis ad futuram gloriam revelari in nos.

IGNATIUS MARI& PRosELYT4] L,; vresfonsio ignacii marie proselite super
eadem epistola . et adimplet votum scribentis. cletus papa-ante clementem. Ly.

5 quanto] L,; quantum L,. melior] In the translator’s text κρεῖττον must
have been incorrectly repeated after μέρος. 6 quibus] L,; guilibet L,.
12 sitiant] διψῶσι; sctant L,L,. 13 specie] L,; sfe L,. 14 monet] L,;

movet 1... his] zs L, L,s. 1g vertor] L,; avertor L,.

46 THE IGNATIAN EPISTLES.

Ill. Que autem a te per epistolam jussa sunt gratanter
implevi, in nullo dubitans eorum que ipsa bene habere pro-
basti. Cognovi enim te judicio Dei testimonium viris fecisse,
sed non gratia carnali. Multum enim mihi erant et continue
tue scriptibilium locorum memoriz, quas legens neque usque
ad intellectum dubitavi circa rem. Non enim habebam aliqui-
bus oculis excurrere, quorum habebam incontradicibilem a te
factam demonstrationem. Conformis anime tecum fiam ego,
quoniam diligis Jesum filium Dei viventis: propter quod et
ipse dicet tibi, Ego diligentes me diligo, me autem querentes
qmvenient pacem.

Iv. Supervenit autem mihi dicere quoniam verus sermo,
quem audivi de te, adhuc existente te in Roma apud beatum
Papam Cletum ; cui successit ad preessens digne beatus Clemens,
Petri et Pauli auditor. Et nunc apposuisti ad ipsum centu-
pliciter ; et apponas adhuc, o dilecta. Desideravi vehementer
venire ad vos, ut conquiescerem vobiscum, sed Von 771 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 litteram reputans, saluto sanc-
tam tuam animam, deprecans apponi robori; prasens enim
labor paucus, expectata vero merces multa.

v. Fugite abnegantes passionem Christi et secundum car-
nem nativitatem: multi autem sunt nunc secundum hanc
eerotantes egritudinem. Alia autem admonere tibi facile,
perfectee quidem omni opere et sermone bono, potenti autem
et aliis suadere in Christo. Saluta omnes similes tibi reti-
nentes sui ipsorum salutem in Christo. Salutant te presby-
teri et diaconi, et ante omnes sacer Heron. Salutat te Cas-
sianus peregrinus meus, et soror mea et sponsa ipsius, et

7 quorum] ὧν ; gwos L, Ls. habebam] L, ; Aadeam L,. 16 dilecta]
As if the translator had read ἀγαπητή for αὕτη. 20 ego . Propter quod] ego
tiht . propter quod L,3; ego . quod L,. 21 litteram] L,; “tterarum L,.
21 sanctam tuam] L,; ¢wam sanctam L,. 22 robori] L, L,s. This corresponds
to the reading τόνῳ, as τόνος is elsewhere translated vodur in this version, /art. 1.
27 opere] L, ; femfore L,. 30 Heron] evox L, L,s.

1 ge)

TO THE TARSIANS. 47

dilectissima ipsorum. Valentem carnalem et spiritualem sani-
tatem Dominus sanctificet semper; et videam te in Christo
potientem corona.

FE NALIUS TARSENSIBUS:

GNATIUS, qui et Theophorus, salvate in Christo eccle-

5 siz, dignz laude et dignze memoria et digne dilectione,

existenti in Tarso; misericordia, pax, a Deo Patre et Domino
Jesu Christo multiplicetur semper.

I. A SYRIA usque Romam cum bestiis pugno; non ab
irrationalibus bestiis comestus (hz enim, ut scitis, Deo volente
το pepercerunt Danieli), ab his autem que humane forme, inter
quas immansueta bestia latitans pungit me quotidie et vul-
nerat. Sed de nullo sermonem facio durorum, neque habeo
animam pretiosam mihi ipsi, ut diligens ipsam magis quam
Dominum. Propter quod paratus sum ad ignem, ad bestias,
15 ad gladium, ad crucem: solum Jesum Christum sciens salva-
torem meum et Deum, pro me mortuum. Deprecor igitur vos
ego vinctus Christi, per terram et mare jactatus; State in fide
jfirmi, quoniam Justus ex fide vivet: estote inflexibiles, quo-
niam Dominus inhabitare facit unius moris tn domo.

20 It. Novi quoniam quidam ministrorum Satanz 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; alii autem, quoniam nudus homo est,

IGNATIUS TARSENSIBUS] L,; eféstola ignacii tarsensibus L,.
4 Theophorus] L,; cheoferus Ly. 6 Tarso] L,; thazso L,. 9 comestus]

L,s; commestus L,. hee] Zee L,. 10 his] Azis L, L,s. If immansueta]
L,; 7 mansueta L,. quotidie] cotidie L, L,s. 13 animam] L,; add.
mean Ly. 17 terram et mare] L,; mare εἰ terram L,- 20 Satane]

sathane L,, L,5. a1 hi] Ai L,L,s; and so in the next two clauses.

48 THE IGNATIAN EPISTLES.

alteri vero, quoniam caro hec non resurgit et oportet volup-
tuosam vitam vivere et transire, hanc enim esse terminum bono-
rum post non multum corrumpendis. Tantorum malorum
multitudo eos inebriavit. Sed vos neque ad horam veniatis
sub subjectionem ipsorum: Pauli enim estis cives et discipuli,
qui a Hierosolymis et circum usque Lllyricum implevit evange-
lium, et stigmata Christi in carne circumitulit.

lI. Cujus memores, omnino cognoscitis quoniam Jesus
Dominus vere natus est ex Maria, factus ex muliere, et veri-
tate crucifixus est; Mzhi enim, ait. non fiat gloriari nist in
cruce Domini: et veritate mortuus est, et resurrexit; Sz fassz-
bilis enim, ait, Christus, οἱ primus ex resurrectione mortuorum;
et, Quod mortuus est, peccato mortuus est semel, quod autent
vivit, Deo vivit. Quia quid opus vinculis, Christo non mortuo?
quid opus sustinentia? quid opus flagellis? Quid unquam
Petrus crucifixus est, Paulus et Jacobus gladio cesi sunt? Jo-
hannes vero relegatus est in Patmo? Stephanus autem in lapidi-
bus occisus est a Domini occisoribus Judzis? Sed nihil horum
vane: veritate enim crucifixus est Dominus ab impiis.

Iv. Et sic natus ex muliere filius est Dei; et crucifixus pri-
mogenitus omnis creature et Deus Verbum; et ipse fecit omnia.
Dicit enim Apostolus; Unus Deus Pater ex quo omnia, et unus
Dominus Fesus Christus per quem omnia: et rursus, Unus enim
Deus, et unus mediator Dei ct hominum, homo Fesus Christus ;
et In ipso creata sunt omnia que in celo et in terra, visibilia et
invisibilia, et ipse est ante omnta, et onnia in ipso consistunt.

v. Et quoniam non ipse est qui super omnia Deus Pater
sed filius illius, dicit, Ascendo ad patrem meum et patrem vestrum,

3 corrumpendis] φθαρησομένοις ; corumpentis L,; corrumperis L,. 4 neque ad
horam] L,; ad horam neque L,. 5 sub subjectionem] L,; sudbjectionem (om.
sub) L,. 6 Hierosolymis] zevosolimis L; therosolimis Ly. Illyricum] 77/7-
‘icum L, L,s. 8 Jesus Dominus] L,; dominus jesus Ly. 14 quid] L,;
quod L,. In the two following clauses L, has guid, L, qd. 15 unquam]
uncquam L,; umguam L,. 16 Petrus crucifixus] L,; petrus guid crucifixus L,.
17 Patmo] fathmo L, 1,5. Stephanus] s¢ifas L, and so Hero 3. in] L, ;
om. L,. 20 sic] L,; om. L,. The translator must have read οὕτως for οὗτος ;
comp. Zfhes. 5. 22 Unus Deus] L,; deus (om. wns) Ly. 24 homo]

pom, 1... Jesus Christus] L,; christus jesus L,.

TO THE TARSIANS. 49

et Deum meum et Deum vestrum ; et, Quando subjecta erunt ipsi

omnia, tunc et ipse subjicietur et que subjecit et omnia, ut sit Deus

omnia in omnibus. Igitur est alter qui subjecit, et qui est omnia

in omnibus; et alter cui subjecta sunt, qui et cum omnibus sub-
5 jicietur.

vi. Et neque nudus homo, per quem et in quo facta sunt
omnia; Omnia enim fer ipsum facta sunt; Quando fecit celum,
coaderam ipsi, et illic eram apud ipsum conponéns, et applaudebat
miht quotidie. Qualiter autem utique nudus homo audiret, Sede

10 a dextris meis? Qualiter autem et diceret, Priasguam Abra-
ham fieret, ego sum, et, Clarifica me claritate quam habui, ante-
quam mundus esset, a te? Qualis autem homo nudus diceret,
Descendi de colo, non ut faciam voluntatem meam sed voluntatem
ejus qui misit me? De quali homine vero diceret, Erat lux vera,

15 gue illuminat omnem hominem venientent in hunc mundum. In
mundo erat, et mundus per ipsum factus est, et mundus eum non
cognovit. In propria venit, et sui eum non receperunt? Qualiter
ergo talis nudus homo et ex Maria habens principium essendi,
sed non Deus Verbum et Filius unigenitus? Jz principio enim

20 evat Verbum, et Verbum erat apud Deum, et Deus erat Verbum ;
et in aliis, Dominus creavit me principium viarum suarum in
opera sua; ante seculum fundavit me, et ante omnes colles generat
me.

VII. Quoniam autem et resurgunt corpora nostra, dicit;

25 Amen dico vobis, quoniam ventt hora, in qua omnes gut in monu-
mentis sunt audient vocem filit Det, et qui audierint vivent. Et
apostolus, Ofortet enim corruptibile hoc tnduere incorruptionent, et
mortale hoc induere tmmortalitatem. Et quoniam oportet tem-
perate vivere et juste, dicit rursus; Moz erretis ; neque adultert

r et Deum meum] L,; dewm meum (om. et) L,. erunt ipsi] L,; zsz
erunt 1... 3 Igitur] L,; gz zgitur L,. 7 Quando] L,; guum L,s.

8 ipsi] L,; fsa zpsi L, apparently, but the first word is confusedly written and was
perhaps intended to be erased. 9. quotidie] L,s; cotidie L,. utique] L,; cague
Mine ar me] Τ,.; add. Zater L,. 12 homo nudus] L,; Aomo si nudus L,.
14 vero] verum (Ὁ) L,; om. L,. 15. mundum] L,s; modum L,. 10 et
filius] L,; jius (om. et) L,. 22 seculum] L,s; secu/a L,. 25 Amen] L,;
add. guonian L,. 27 enim] L,; om. L,. 29 vivere et juste] L,; ef juste
vivere Ly. dicit] λέγει; deo L,L,s. The Greek shows that aicit must have

WEI, WAG 4

50 THE IGNATIAN EPISTLES.

neque molles neque masculorum concubitores neque fornicatores
neque maledict neque ebriost neque fures regnum Det hereditare
possunt: et, St mortut non resurgunt, neque Christus resurrexit:
manis ergo predicatio nostra, inanis autem et fides nostra: adhuc
estis in peccatis vestris. Ergo et qui dormicrunt in Christo, peri-
evrunt. St in vita hac sperantes sumus in Christo solum, misera-
biltores omnibus hominibus sumus. St mortut non resurgunt, com-
edamus et bibamus; cras enim morimur. Sic autem dispositi
quid distabimus ab asinis et canibus, qui nihil de futuro curant,
in appetitum euntes et eorum que post comedere? inscii enim
sunt moventis intus intellectus.

vill. Fruar vobisin Domino. Vigilate omnem unusquisque
malitiam deponere, et feralem furorem, detractionem, calumniam,
turpiloquium, scurrilitatem, susurrationem, inflationem, ebricta-
tem, luxuriam, avaritiam, inanem gloriam, invidiam, et omne his
concurrens: 7zduz Dominum nostrum Fesum Christum, et carnis
providentiam non fiert in concupiscentias. Presbyteri subjecti
estote episcopo, diaconi episcopo et presbyteris, populus dia-
conis. Consimilis ego his qui custodiunt hanc bonam ordina-
tionem ; et Dominus sit cum ipsis continue.

IX. Viri, diligite sponsas vestras; uxores, conjuges vestros:
pueri, parentes preehonorate ; parentes, filios nutrite in disciplina
et admonttione Domini. Eas que in virginitate honorate, ut
sacras Christi; eas que in honestate viduas, ut altare Dei.
Domini, cum moderamine servis precipite; servi, cum timore
Dominis ministrate. Nullus in vobis otiosus maneat; mater
enim indigentiz otiositas. Hoc enim non precipio, ut existens
aliquis, etsi ligor; sed ut frater,ad memoriam revoco. Sit Do-
minus vobiscum.

been the original word, and the substitution deo doubtless arose from the con-

tractions. 2 maledici] λοίδοροι; maledictt L,L,s. 4 autem et] L,; om. L,.
6 vita hac] L,; hac vita L,. 10 in appetitum euntes] L,; ewes in
appetitum Ly. 13 deponere] This is certainly the reading of L,L,. The
translator read ἀποθέσθαι for ἀπόθεσθες. So too ἐνδύσασθαι, ποιεῖσθαι, for ἐνδύσασθε,
ποιεῖσθε, below. calumniam] calumpniam L,L,s; see above, p. 608. 15 his]
hits L,L,s. 17 concupiscentias] ἐπιθυμίας; concupiscentia Ἱ,.} concupis-
cencus L,. 1g Consimilis] add. exim L,. In L, there is a blank space after
consimiits. his] Azs L,L,s. 20 ipsis] L,; Ads Ly.

TO THE ANTIOCHENES. 51

xX. fF ruar vestris orationibus. Orate ut Jesu fruar. Com-
mendo vobis eam quz in Antiochia ecclesiam. Salutant vos
ecclesiz Philippensium ; unde et scribo vobis. Salutat vos Phi-
lon diaconus vester, cui et gratias ego ago studiose ministranti
mihi in omnibus. Salutat vos diaconus qui ex Syria sequitur
me in Christo. Salutate ad invicem in sancto osculo. Saluto
universos et universas in Christo. Valete anima et spiritu; et
mei non obliviscamini. Dominus vobiscum.

10.

LEGNADIUS VANTIOCHENIS,

GNATIUS, qui et Theophorus, Ecclesia habenti propitia-

tionem a Deo, dilectze a Christo, advene in Syria, et prime
Christi cognominationem accipienti, in Antiochia; in Deo Patre
et Domino Jesu Christo gaudere.

I. LEVIA mihi et non onerosa vincvla Dominus fecit, di-
scenti pacem habere vos et in omni concordia carnali et spirituali
conversari. Deprecor igitur vos ego vinctus in Domino digne am-
bulare vocatione qua vocatt estis: observantes vos ab inductis
heresibus maligni, in deceptione et perditione persuasorum ab
ipso; attendere autem apostolorum doctrine, et legi et prophetis
credere; omnem gentilem et Judaicum abjicere errorem, et,

4 ego] ἐγώ; om. L,L,s. Probably it was omitted from its resemblance to ago.
studiose] written twice in L,. ministranti mihi] L,; mht ministrantibus L,.
6 sancto osculo] L,; osculo sancto L,.

IGNATIUS ANTIOCHENIS] efistola 10a ignacii antiochenis L,; epistola 10 ignatius
antiochenis L,, as it appears in Ussher’s collation with L,; but he has perhaps

omitted to erase efistola το.

9 Theophorus] L,; ¢heoferus L,. 15 igitur vos] L,; vos ergo L,. ego]
Tee ΒΘ τος ln 16 vocatione] L,; 2 vocatione L,. 18 attendere] προσέχειν ;
attendite L,L,s. 10. abjicere errorem] L,; ervorem abicere Ly.

4—2

52 ΗΠ IGNATIAN BPISTEES.

neque multitudinem deorum inducere, neque ae negare
occasione unius Dei.

1. Moyses. enim fidelis servus Dei, dicens, Dominus Deus
tuus Dominus unus est, et unum et solum predicans Deum, con-
fessus est confestim et Dominum nostrum dicens, Plat Dominus 5
super Sodomam et Gomorram ignem a Domino ct sulphur; et
rursus, ΕΖ dixit Deus, Faciamus hominem secundum imaginem
nostram ect secundum similitudinem: et fecit Deus hominem ;
secundum imaginem Dei fecit ipsum. Et deinceps quoniam
In imagine Dei fect hominem. Et quoniam fiet homo, ait; τὸ
Prophetam vobis suscitabit Dominus ex fratribus vestris sicut
me.

11. Prophetz autem, dicentes ut ex persona Dei, Ego Deus
primus et ego post hac, et preter me non est Deus, de patre om-
nium dicunt. Et de Domino nostro Jesu Christo, Fidius, ait, 15
datus est nobis, cutus principium desuper: et vocatur nomen ipsius
magni consilit angelus, admirabilis, consiliarius, Deus fortis, po- ‘
testativus. Et de inhumanatione ipsius; Ecce virgo in utero
concipiet et pariet filium, et vocabunt nomen ejus Emanuel, Et
de passione; U¢ ovis ad occisionem ductus est, et quasi agnus 20
coram tondente ipsum sine voce; et, Ego sicut agnus innocens
ductus ad sacrificandum.

Iv. Et evangeliste, dicentes unum Patrem solum verum |
Deum, et que secundum Dominum nostrum non dereliquerunt,
sed scripserunt ; 752 principio erat Verbum, et Verbum erat apud 25 ;
Deum, et Deus erat Verbum. Hoc erat in principio apud Deum.
Omnia per ipsum facta sunt, et sine ipso factum est nihil. Et de
inhumanatione, Verbum, ait, caro factum est et habitavit in
nobis: et, Liber generationis Fesu Christi, filit David, filit A bra-
ham. Apostoli autem, dicentes quoniam Deus est, dicebant illi 3°
ipsi quoniam Unus et mediator Det et hominum; et incorpora-

9 ipsum] L,; ewm L,. 10 feci] So L,L,s. 1r Prophetam] L,; ser
prophetam L,; see the note on hes. 1. vobis suscitabit] L,; swscitadit vobis L,.
35 nostro] L,; om. L,. 16 vocatur] L,; vocabitur L,. 17 consilii]
L,s 3 concilit L,. 24 Dominum] L,s; dewm L,. dereliquerunt] deliguerunt
Vier 28 Verbum, ait] L,; verbi ait verbum L,. 31 et mediator] 1,2;
mediator (om. εἶ) L,.

TO THE ANTIOCHENES. 53

tionem et passionem non erubuerunt: quid enim ait? Homo
Fesus Christus, qui dedit semetipsum pro mundi vita.
v. Omnis igitur, qui unum annunciat Deum in interemp-
tione divinitatis Christi, μάζης est dzaboli et inimicus omnis jus-
5 “tie. Et qui confitetur Christum non ejus qui fecit mundum
filium, sed alterius cujusdam incogniti preter quem preedicavit
lex et prophetz, iste organum est ipsius diaboli. Et qui inhu-
manationem renuit, et crucem erubescit, propter quam ligatus
sum, iste est Antichristus. Et qui nudum hominem dicit Chris-
ro tum, maledictus est secundum prophetam, non zz Deo confidens
sed 7712 homine. Propter quod et sine fructu est, proximus
agrestt myrice.
VI. Hec scribo vobis, o Christi juventus, non conscius vobis
habere talem sensum, sed preservans vos, ut pater proprios filios.
15 Videte igitur in malum currentes operatores, z72smicos crucis
Christi; quorum fints perditio, quorum Deus venter, et gloria in
confusione ipsorum. Nidete canes sine voce, serpentes surrepentes,
infoveatos dracones, aspides, basiliscos, scorpiones. Isti enim
sunt thoes vulpes, hominis imitatores simiz.
2c VII. Pauli et Petri fiatis discipuli; non perdatis depositum.
Recordamini Euodii digne beati pastoris vestri, qui primus or-
dinatus ab apostolis in vestram prelationem. Non erubescamus
patrem ; fiamus proprii pueri, sed non nothi. Scitis qualiter
conversatus sum vobiscum. Quz przsens dicebam vobis, πες
25 et absens scribo; Quz non amat Dominum Fesum, sit anathema.
Imitatores mei estote. Consimilis anime vobiscum fiam, quando
utique Deo potiar. Jementote meorum vinculorum.

vill. Presbyteri, pascite eum qui in vobis gregem, usquequo

1 erubuerunt] L,; eriduerunt L,. 2 semetipsum] L,; add. redemptionem L,
from 1 Tim. ii. 6. 4 diaboli] L,; sed diaboli L,. 9 hominem] L,; om. L,.
fo) ἘΞ} £5 om: L.. 12 myricee] mzrice L,L,s. 13 juventus] L,L,s=veodala.
15 operatores inimicos] L,; zimicos oferatores Ly. 16 εἰ gloria] in gloria L,L,s.
The editors read guorum gloria, but for this gaorum there seems to be no authority.
See the note on the Greek text. 19 thoes] Owes; theos 1.,L,. 21 Evodii
digne beati] L,; digne beati evodit L,. 23 proprii] L,; proximi L,.
24 conversatus] L,; comservatus L,. hec et] L,; ef hee L,. 27 utique deo]
L,; deo utique L,.

54 THE IGNATIAN EPISTLES.

ostendat Deus futurum principari vobis. go enim jam sacri-
jicor, et tempus resolutionis mee instat, ut Christum lucrifaciam.
Diaconi cognoscant cujus sint dignitatis, et studeant immaculati
esse, ut sint imitatores Christi. Populus subjiciatur presbyteris
et diaconis. Virgines cognoscant cui consecraverunt seipsas. 5

IX. Viri diligant conjuges; recordantes quoniam una uni,
non multz uni, datz sunt in creatione. Mulieres honorent viros,
ut propriam carnem, neque ex nomine ipsos audeant vocare:
castificent autem, solos viros conjuges esse existimantes, quibus
et unitz sunt secundum sententiam Dei. Parentes, filios erudite τὸ
disciplinam sacram. Filii, honorate parentes ; wt bene vobis sit.

x. Domini, non superbe servis preferamini, imitantes Job
dicentem ; Si autem et depravavi judicium servi mei vel ancille
mee, judicatis ipsis ad me. Quid enim faciam, si scrutinium met
Dominus faciat? et que deinceps, scitis. Servi, non irritetis 15
dominos in ira; ut non malorum insanabilium vobismet causz
fiatis.

XI. Otiosus nullus comedat, ut non negligens fiat et forni-
carius. Ebrietas, ira, invidia, contumelia, clamor, blasphemiz,
neque nominentur i vobts. Widuz non delicientur, ut non aber- 20
rent a sermone. Cesari subjicimini, in quibus non periculosa
subjectio. Principes non irritetis in amaricationem, ut non detis
occasionem quzerentibus adversum vos occasionem. De incan-
tatione vel puerili desiderio vel homicidio superfluum scribere; —
quum hec et gentibus prohibita sunt fieri. Hzec non ut aposto- 25
lus 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 subdiaconos, lectores, cantores, ostiarios, laborantes, exor- 30

8 ipsos audeant] L,; audeant ipsos L,. 10 sunt] L,; om. L,. 15 scitis]
ἘΠῚ Ὁτὴ, {5 16 cause] L,; causa L,. 19 invidia, contumelia] L,: contu-
melia, nvidia L,. 20 aberrent] L,; abhorrerent (but apparently corrected into
aberrent) L,. 25 quum] L,s; guoniam L,. etl eas ome a=. 28 pro]
L,; per L,- 29 Christo] So L, (but it seems to be Ussher’s own emendation,
as it is written in the margin in different ink); roximo L,. The two words when
contracted are not very different. 30 ostiarios] Aostiarios L,L,s.

ἘΘ riko: 55

cistas, confessores. Saluto custodes sanctarum portarum, exis-

tentes in Christo ministros. Saluto a Christo sumptas virgines ;

quibus fruar in Domino Jesu. Saluto venerabilissimas viduas.

Saluto populum Domini a parvo usque ad magnum, et omnes
5 sorores meas in Domino.

XII. Saluto Cassianum, et conjugem ipsius, et filios. Salu-
tat vos Polycarpus, digne decens episcopus, cui et cura est de
vobis ; cui et commendavi vos in Domino. Sed et omnis ecclesia
Smyrnzorum memoriam habet vestri in orationibus in Domino.

το Salutat vos Onesimus, Ephesiorum pastor. Salutat vos Mag-
nesias episcopus. Salutat vos Polybius Trallzorum. Salutant
vos Philon et Agathopus diaconi, consecutores mei. Salutate
ad invicem in osciulo sancto.

xIv. Hee a Philippis scribo vobis. Sanos vos qui est solus

15 ingenitus per ante seecula genitum custodiat spiritu et carne ;
et videam vos in Christi adventu. Saluto eum qui pro me fu-
turus est principari vobis; quo fruar in Christo. Valete in Deo
et Christo, illuminati Spiritu Sancto.

lilt

τ ΤΟ Ὁ Ὁ ΠΕΚΟΝΊ:

GNATIUS, qui et Theophorus, a Deo honorato et desideratis-
20 simo, Christophoro, spirituali filio in fide et caritate, Heroni
diacono Jesu Christi et famulo Dei, gratia, misericordia, et pax

10 Ephesiorum pastor] L,; pastor ephestorum L,. Magnesias] magvisias
L,L,s. The translator has apparently taken it for a man’s name, or at all events
has treated it as a nominative. 11 Polybius] Aolibius L,L,s, and so elsewhere.
12 Agathopus] agathophus L,L,s; but in L, the second / is marked for erasure.
14 Sanos] ἐρρωμένους ; sanet L,L,s; comp. ero 9. 16 futurus] L,; facturus L,.

IGNATIUS HERONI] ¢enatius eroni diacono ecclesie antiochenorum L,; epistola
zgznacii eront diacono ecclesie antiochenorum L,.

19 Theophorus] L,; cheopherus L,. 20 Christophoro] christoforo L,; christofero
1: Heroni] eroni L,L,s; and so the name is written again in § 6 without
the aspirate.

56 THE IGNATIAN. EPISTLES.

ab omnipotenti Deo et Jesu Christo Domino nostro, unigenito
filio ipsius, guz dedit semetipsum pro nobis et peccatis nostris, ut
eriperet nos ex presenti se@culo nequam et salvaret in regnum
ipsius superceleste.

I. DEPRECOR te in Deo apponere cursui tuo et justificare 5
tuam dignitatem. Concordiam que ad sanctos cura. Infirmiores
porta; ut impleas legem Christt. Jejuniis et orationibus vaca ;
sed non immoderate, ut teipsum prosternas. A vino et carnibus
non omnino abstine, non enim sunt abominabilia: Bona enim
terre comedite, ait; et, MWanducate carnem ut olera; et, Vinum τὸ
letificat cor hominis, et oleum exhilarat, et panis confirmat: sed
moderate et ordinate, ut Deo tribuente; Quzs enim comedit, vel
quis bibit, sine ipso? Quoniam st quid bonum, ipsius ? et si quid
bonum, ab ipso. Lectioni attende; ut non solum ipse scias leges,
sed et aliis ipsas enarres, ut Dei athleta. λίγ militans tm- 15
plicatur vite negotiis; ut et cut militat placeat. Si autem et
certet quis, non coronatur, nist legitime certaverit. Consimilis
animee:tibi ego vinctus.

II. Omnis qui dicit preter pracepta, etsi dignus fide sit,
etsi jejunet, etsi virginitatem servet, etsi signa faciat et prophetet, 20
lupus tibi appareat zz ovis pelle, ovium corruptionem operans.
Si quis negat crucem et passionem erubescit, sit tibi sicut Anti-
christus et adversarius ; οὐδ distribuat in cibos que habet pau-
peribus, etsi montes transferat, etst tradat corpus in combustio-
nem, sit tibi abominabilis. Si quis depravat legem vel prophetas, 25
quos Christus przsens adimplevit, sit tibi ut Antichristus. Si
quis hominem nudum dicit Dominum, Judzeus est Christi occisor.

Iu. Viduas honora, eas que vere vidue; orphanos protege:
Deus enim pater est orphanorum, et judex viduarum. Nihil sine
episcopis operare; sacerdotes enim sunt, tu autem diaconus 30

1 Christo] L,; om. L,. 5 cursui] L,; curse L,. 6 Concordiam que]
Ussher and later editors wrongly print concordiamgue. 7 porta] L,; om. L,.
8 immoderate] L,; zmmoderaitis L,. 9 sunt] L,; sd L,. abomina-

bilia] abhominabilia L,L,s, and again ὃ 2; so too adbhominare below §$ 4, 5.
11 exhilarat] Ls; exhdllarat L,. 10 etsi dignus] L,; wt sz dignus L,. 23 que
habet pauperibus| 1,.; pauperibus que habet Ly. 25 legem] /eges L,L,s.
27 Christi] L,; εἰ christ L,. 29 nihil] L,; add. enim L,.

TO HERO. 57

sacerdotum. Illi baptizant, sacrificant, manus imponunt; tu

autem ipsis ministra, ut Stephanus sanctus in Hierosolymis Ja-

cobo et presbyteris. Congregationes non negligas: ex nomine

omnes require. Vullus tuam juventutem contemnat; sed exem-
5 plum esto fidelium in sermone et conversatione.

Iv. Servos non erubesce; communis enim nobis et ipsis na-
tura. Mulieres non abominare; ipsz enim te genuerunt et enu-
triverunt. Diligere igitur oportet causas generationis ; solum in
Domino. Sine muliere autem vir non pueros faciet: honorare

το igitur oportet conjuges generationis. MWeque vir sine muliere,

neque mulier sine viro, nisi in protoplastis. Adz enim corpus ex
quatuor elementis; Eva autem ex costa Adz. Sed et gloriosus
partus Domini ex sola virgine, non abominabili legali mixtione,
sed Deo decente generatione: decuit enim ipsum, conditorem

15 existentem, non consueta uti generatione sed inopinabili et pere-

grina, ut conditorem.

v. Superbiam fuge; Swperbis enim Deus resistit. Falsilo-
quium abominare. Perdes enim omnes loquentes mendacium.
Ab invidia te custodi: princeps enim ipsius diabolus; et suc-

20 cessor Cain fratri invidens et ex invidia homicidium operans,

Sorores meas mone sufficere conjugibus. Virgines custodi, ut
Christi vasa. Longanimis sis, ut sis 222 prudentia multus. Inopes
non negligas, in quibus utique abundas; L£/emosinuis enim et
fide purgantur peccata.

25 ΜΙ. Teipsum castum serva, ut Dei habitaculum: templum
Christi existis, organumque Spiritus. Nosti qualiter te enutrivi.
Etsi minimus sum, zelotes mei fias: imitare meam conversatio-
nem. Non glorior mundo, sed in Domino. Heroni filio meo
moneo; Quiz autem gloriatur, in Domino glorietur. Fruar te,

2 ministra] L,L,s; the translator read διακόνει for διακονεῖς. in Hieroso-
lymis] 77 therosolimis L,; cerosolymis (om. 721) L,. Jacobo] L,; sanctis iacobo L,.
4 contemnat] conlempnat L,L,s; see above, p. 608. 7 mulieres] L,; mulieres
enim (Ὁ) Ly. 11 protoplastis] prothoplastis L,L,s. 14 decente generatione]
add. sed inopinabili et peregrine 1... the three last words being marked for erasure,
but the sed being left by inadvertence. 20 Cain] caim L,; caym L,.
22 vasa] κειμήλια; stivasa (or stmasa) L,; masci L,, as deciphered by Ussher. The

sti of L, is a repetition of the last syllable of the preceding Christi, multus]
L,; vultus L,. Inopes non] L,; on inopges L,.

58 THE IGNATIAN EPISTLES.

puer meus desiderate; cujus custos fiat solus ingenitus Deus
et Dominus Jesus Christus. Non omnibus crede, non de om-
nibus confide; neque utique aliquis seducat te. Multi enim
sunt ministri Satanz ; et Quz velociter credit, levis est corde.

vil. Memento Dei, et non peccabis aliquando. Non sis du-
plicis animz in oratione tua; beatus enim qui non dubitat. Cre-
do enim in Patrem Domini nostri Jesu Christi, et in unigenitum
ipsius Filium, quoniam ostendet mihi Deus Heronem in throno
meo. Appone igitur ad cursum. Annuncio tibi in Deo omnium
et in Christo, presente et Spiritu Sancto et administratoriis
ordinibus: Custodi meum depositum, quod ego et Christus de-
posuimus tibi; et non teipsum indignum judices expectatis de
te a Deo. Commendo tibi ecclesiam Antiochenorum. Poly-
carpo commendavi vos in Domino Jesu Christo.

vill. Salutant te episcopi, Onesimus, Bitus, Damas, Poly-
bius, et omnes qui a Philippis in Christo ; unde misi tibi. Saluta
Deo decens presbyterium. Saluta sanctos condiaconos tuos ;
quibus ego fruar in Domino, carne et spiritu. Saluta populum
Domini a parvo usque ad magnum secundum nomen; quos
commendo tibi, ut Moyses Jesu post ipsum duci. Et non tibi
videatur grave quod dictum est. Et si non sumus tales quales
illi, sed tamen oramus fieri; quia et Abraham sumus pueri.
Fortificare igitur, o Heron, heroice et viriliter: tu enim zzduces
amodo et educes populum Domini eum qui in Antiochia ; et xox
erit synagoga Domini sicut oves quibus non est pastor.

Ix. Saluta Cassianum peregrinum meum, et conjugem ip-
sius venerabilissimam, et dilectissimos ipsorum pueros; quibus
dabit Deus inventre misericordiam a Domino in tla die, ejus que
in nos administrationis gratia: quos et commendo tibi in Christo
Jesu. Saluta eos qui in Laodicea fideles omnes secundum
nomen in Christo. Eos qui in Tarso non negligas, sed magis

4 Satane] sathane L,L,s. 7 nostri] L,; mecL,. 8 ipsius]L,; 7d cus Ly.
ostendet] δείξει; ostendit L,L,s. throno] L,; ¢rono L,. 17 presbyterium]
Ls; psbrm Ly. 19 quos] L,; guod L,. 20 tibi videatur] L,; videatur tidt L,.
23 Fortificare| L,; mortificare L,. Heron] L,; evont L,. ἘΠ μα;

tut L,. 25 synagoga] sixagoga L,L,s. 30 Lacdicea] Ls; /aodocia L,.
31 Tarso] L,; ¢harso L,.

MARTYRDOM OF S. IGNATIUS. 59

continue ipsos visita, confirmans ipsos secundum evangelium.
Marim eum qui in Neapoli ea que ad Zarbo episcopum saluto
in Domino. Saluta autem et venerabilissimam Mariam filiam
meam multimode eruditissimam, et eam quz secundum domum
ipsius ecclesiam, cui consimilis anime fiam, exemplarium piarum
mulierum. Sanum te et in omnibus approbatum Pater Christi
per Unigenitum custodiat in longum vivere ad utilitatem eccle-
siz Christi. Vale in Domino, et ora ut perficiar.

MARTY RIUM IGNATIT.

UPER recipiente principatum Romanorum Trajano.
apostoli et evangeliste Johannis discipulus Ignatius,

vir in omnibus apostolicus, gubernabat ecclesiam Antiocheno-
rum. Qui quondam procellas vix mitigans multarum sub
Domitiano persecutionum, quemadmodum gubernator bonus,
eubernaculo orationis et jejunii, continuitate doctrine, robore
spirituali, fluctuationi adversantis se opposuit potentie, timens
ne aliquem eorum qui pusillanimes et magis simplices pro-
sterneret. Igitur leatabatur quidem de ecclesiz inconcussione,
quiescente ad paucum persecutione; dubitavit autem secun-
dum seipsum, quod nondum vere in Christum caritatem atti-
gerat neque perfectum discipuli ordinem. Cogitavit enim
eam que per martyrium confessionem plus ipsum adducere
ad familiaritatem Domini. Unde annis paucis adhuc perma-

I confirmans] L,; conslans L,. 3 autem] L,; om. L,. venerabilis-
simam Mariam filiam meam] L,; mariam filiam meam venerabilissimam Ly.

Martryrium IGNaTU] martirium sancti ignacii episcopi antiochie sirie L,L,, to
which L, adds efzstola 12a.

15 adversantis] L,; adversanter (apparently) L,. 17 quidem] L, ; om. L,.
19 vere in Christum] L,; 7 christum vere L,. 21 adducere] L, ; abde-
ETE N°

60 THE IGNATIAN EPISTLES.

nens ecclesiz, et ad lucerne modum divine cujusque illumi-
mans cor per scripturarum enarrationem, sortitus est iis que
secundum votum.

1. Trajano enim post, quarto anno imperii sui, elato de
victoria illa que adversus Scythas et Thraces et alteras mul-
tas et diversas gentes, et existimante adhuc deficere ipsi ad
omnem subjectionem Christianorum Deum venerantem congre-
gationem, nisi dzemoniacam cogeret culturam cum omnibus
subintrare gentibus; persecutionem comminans, omnes ipsos
Dei cultores existentes vel sacrificare vel mori cogebat. Tunc
igitur timens pro Antiochenorum ecclesia virilis Christi miles
voluntarie ductus est ad Trajanum, agentem quidem secundum
illud tempus apud Antiochiam, festinantem autem ad Armeniam
et Parthos. Ut autem coram facie stetit imperatoris Trajani,
Trajanus dixit: Quis es, cacodemon, nostras festinans pracep-
tiones transcendere, cum et alteros persuadere, ut perdantur
male? Ignatius dixit: Nullus Theophorum vocat cacodemo-
nem; recesserunt enim longe a servis Dei demonia. Si autem,
quoniam his gravis sum, malum me adversus demones vocas,
confiteor: Christum enim habens supercelestem regem dissolvo
horum insidias. Trajanus dixit: Et quis est Theophorus? Ig-
natius respondit: Qui Christum habet in pectore. Trajanus
dixit: Nos igitur tibi videmur non habere secundum intellec-
tum deos, quibus utimur compugnatoribus adversus adversarios?

1 divine] L,L,s. In L, the greater part of the word is dotted underneath
for erasure (perhaps with the intention of substituting @/=dez), though it corresponds
to θεϊκοῦ in the Greek text. | 2 115] Ais L,L,s. 4 post] L,L,s. Pro-
bably read Zostea or fost hec corresponding to μετὰ ταῦτα in the Greek. quarto]
quartum L,L, As L, however has azno, it would seem that the Latin text
originally corresponded to the construction in the Greek éwdrw ἔτει. Again we
should probably restore xono for guzarto, the corruption being more easily explained
through the Latin (Iv for Ix), than through the Greek. See above, p. 476.
anno] L,; annum L,s. imperii sui] in this place L,; before anno L,.
5 Scythas] scithas] L,; scitas L,. Thraces] L,; ¢races L,. The Greek has
Δακών. 8 nisi] L,; wz L,. 15. Ἐ5|| menses? ΤΠ 1 9. cacodzmon]
kakodemon 1,8. 17 nullus] L,; slum L,. vocat] L,; voca L,.
cacodemonem] cakodemonem L,L,s. 19 his] Azzs L,L,s. 20 habens]
L,; om. L,. 21 Theophorus] L,; ¢heopherus L,. 22 Qui] L,; ¢ gui L,.
Trajanus] L,s; “rannus (apparently) L,.

MARTYRDOM OF 5. IGNATIUS. 61

Ignatius dixit: Demonia gentium deos appellas errans. Unus
enim est Deus, qui fecit celum et terram et mare et omnia
que in ipsis; et unus Christus Jesus, Filius ipsius unigenitus,
cujus amicitia fruar. Trajanus dixit: Crucifixum dicis sub
Pontio Pilato? Ignatius dixit: Crucifigentem peccatum cum
hujus inventore, et omnem condemnantem dzemoniacam mali-
tiam sub pedibus eorum qui ipsum in corde ferunt. Trajanus
dixit: Tu igitur in teipso Christum circumfers? Ignatius dixit:
Etiam: scriptum est enim, /zhabttabo in ipsis et inambulabo.
Trajanus sententiavit: Ignatium precipimus, in seipso dicen-
tem circumferre crucifixum, vinctum a militibus duci in mag-
nam Romam cibum bestiarum in spectaculum futurum plebis.
Hanc audiens sanctus martyr sententiam cum gaudio excla-
mavit: Gratias ago tibi, Domine, quoniam me perfecta ad te
caritate honorare dignatus es, cum apostolo tuo Paulo vinculis
colligari ferreis. Hzeec dicens et cum gaudio circumponens
vincula oransque prius pro ecclesia et hanc cum lacrimis com-
mendans Domino, velut aries insignis boni gregis dux, a bestiali
militari duritia raptus est, bestiis crudivorantibus ad Romam
ad cibum adducendus.

II. Cum multa igitur promptitudine et gaudio, ex desi-
derio passionis, descendens ab Antiochia in Seleuciam illinc
habebat navigationem: et applicans post multum laborem
Smyrnzorum civitati, cum multo gaudio descendens de navi
festinabat sanctum Polycarpum episcopum Smyrnezorum coau-
ditorem videre; fuerant enim quondam discipuli Johannis. Apud
quem adductus et spiritualibus cum ipso communicans charis-
matibus et vinculis glorians, deprecabatur concertare ipsius
proposito maxime quidem communiter omnem_ ecclesiam
(honorabant enim sanctum per episcopos, presbyteros, et dia-

2 et mare] L,; mare (om. ef) L,. 6 hujus] L,; zszus L,. 8 igitur]
135670 1. Ignatius] L,; add. autem L,. 9 etiam] L,; om. L,.
ΤΙ duci in magnam Romam] L,; 772 romam duct magnam L,. 12 futurum plebis]
L,; plebis futurum L,. A word has been erased before futurum in L,. 16 colli-
gari] συνδήσας ; collocari L,L,s. Ig crudivorantibus] L,, as I read it, corre-
sponding to the Greek ὠμοβόροις (9); cruda vorantibus L,s; comp. ‘multibonam,’
Magn. τ. 22 illinc] L,; zluc L,. 24 civitati] L,; om. L,. 29 eccle-

62 THE IGNATIAN EPISTLES.

conos, Asiz civitates et ecclesia, omnibus festinantibus ad
ipsum, si quo aliquam partem charismatis accipiant spiritualis),
precipue autem sanctum Polycarpum; ut velocius per bestias
disparens mundo factus appareat faciei Christi.

Iv. Et hoc sic dixit, sic testificatus est; tantum extendens 5

eam que circa Christum caritatem, ut celum quidem appre-
hendere per bonam confessionem et per coorantium pro cer-
tamine studium, reddi autem mercedem ecclesiis obviantibus
ipsi per preecedentes litteras gratias agens appositas ad

ipsas, spiritualem cum oratione et admonitionibus amplexantes 1

gratiam. Igitur omnes videns amicabiliter dispositos ad ipsum,
timens ne forte fraternitatis dilectio ad Dominum ipsius festi-
nationem abscindat, bona aperta ipsi porta martyrii, talia ad
ecclesiam mittit Romanorum, ut subordinata sunt.

IGNATIT EPISTOLA AD -ROMANOS.

GNATIUS, qui et Theophorus, habenti propitiationem in

magnitudine Patris altissimi et Jesu Christi solius filii ipsius,
ecclesie dilecte et illuminate in voluntate volentis omnia que
sunt secundum dilectionem Jesu Christi Dei nostri, que et
presidet in loco chori Romanorum, digna Deo, digna decen-
tia, digna beatitudine, digna laude, digne ordinata, digne casta,
et presidens in caritate, Christi habens legem, Patris 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; pluri-
mum in Jesu Christo Deo nostro immaculate gaudere.

siam honorabant enim] L,; ecclestam honorabant, honorabant enim L,. 5 testifi-
catus] L,; ¢esteficans L,. tantum] ¢m (=¢antum) L,; tamen L,s. 7 CO-
orantium] L,; coronancium L,. 9 ipsi] christi (xpi) L,L,s. 13 abscindat]
L,; ‘abscindit L,. talia] L,; a/éane (apparently) L,; the Greek is ola, gualia.

IGNATII EPISTOLA AD ROMANOS] L,; efistola ignacii terciadecima ad romanos,
quanto desiderio captat mori pro christo et quod non impediant passionem ejus Ly.

16 magnitudine] L,; magsitudinem L,. 19 chori] L,L,s, as if the translater
had read χόρου for χωρίου. 25 in Jesu] L,; 275 domino jesu L,.

TO THE ROMANS. 3

I. DEPRECANS Deum, attigi videre vestras dignas visione
facies, ut et amplius petebam accipere. Ligatus enim in Christo
Jesu, spero vos salutare; siquidem voluntas sit, ut dignificer in
finem esse. Principium quidem enim bene dispensatum est ;
siquidem gratia potiar, ad hereditatem meam sine impedimento
lucrari, Timeo enim caritatem vestram, ne ipsa me ledat.
Vobis enim facile est quod vultis facere; mihi autem difficile
est Deo potiri, siquidem vos non parcitis mihi.

1. Non enim volo vos hominibus placere, sed Deo placere;
quemadmodum et placetis. Neque enim ego habebo aliquando
tempus tale Deo potiendi, neque vos, si taceatis, meliori operi
habetis inscribi. Si enim taceatis a me, ego verbum Dei; si
autem desideretis carnem meam, rursus factus sum vox. Plus
autem mihi non tribuetis, quam sacrificari Deo, dum adhuc
sacrificatorium paratum est: ut in caritate chorus effecti can-
tetis Patri in Jesu Christo, quoniam episcopum Syriz dignifica-
vit Deus inveniri in occidentem ab oriente transmittens. Bonum
occidere a mundo in Deum, ut in ipso oriar. .

1. Nunquam invidistis in aliquo; alios edocuistis. Ego
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 inveniar. Si enim inveniar, et dici possum; et tunc fidelis
esse, quando utique mundo non appareo, Nihil apparentia

5 gratia] add. mea L,s. In L, mea is written, but dotted beneath for erasure.
7 quod] L,s; gue L,. 9 Deo placere] L,; deo (om. flacere) L,. 12 habe-
tis] L,; Aaderetis (apparently) L,. verbum] L,. Ussher in the margin of this
collation writes evo for verdum, and so it appears in his printed edition. But he does
not mark it as the reading of L,, and it is apparently his own emendation, cor-
responding to γενήσομαι in the corrupt Greek text. See above, p. 198, and compare
the next note. 13 vox] L,L,s. In the margin Ussher writes ve/ox, correspond-
ing to the reading of the corrupt Greek text τρέχων, in exactly the same manner as
before he had written evo. In his printed edition however he reads vox in the text,
but puts in the margin, f. (i.e. fortasse) velox. 17 in occidentem] εἰς δύσιν ; but
in occidente L,L,s. 19 nunquam] L,s; xuncguam L,. 24 apparentia]
L,s. L, has it contracted apffarena, with a marginal gloss ‘ablative(?).’ This con-
traction suggests that the reading was originally afparens, corresponding exactly to
φαινόμενον in the Greek.

64 THE IGNATIAN EPISTLES.

bonum est. Deus enim noster Jesus Christus in Patre existens
magis apparet. Non suasionis opus sed magnitudinis est Christi-
anus, quando utique oditur a mundo.

Iv. Scribo ecclesiis, et pracipio omnibus quoniam volens
pro Deo morior, siquidem vos non prohibeatis. Deprecor vos,
non concordia intempestiva fiatis mihi. Dimittite me bestia-
rum esse cibum; per quas est Deo potiri. Frumentum sum
Dei, et per dentes bestiarum molar, ut mundus panis inveniar
Christi. Magis blandite bestiis, ut mihi sepulcrum fiant, et
nihil derelinquant eorum que corporis mei; ut non dormiens
gravis alicui inveniar. Tunc ero discipulus vere Jesu Christi,
quando neque corpus meum mundus videbit. Orate Christum
pro me, ut per organa ista Dei sacrificium inveniar. Non ut
Petrus et Paulus precipio vobis. Illi apostoli, ego condem-
natus; illi liberi, ego usque nunc servus. Sed si patiar, manu-
missus fiam Jesu Christi, et resurgam liber. Et nunc disco
vinctus nihil concupiscere.

v. A Syria usque Romam cum bestiis pugno, per terram et
per mare, nocte et die, vinctus decem leopardis, quod est mili-
taris ordo; qui et beneficiati deteriores fiunt. In injustifica-
tionibus autem ipsorum magis erudior: sed non propter hoc
justificatus sum. Sortiar bestiis mihi esse paratis, et oro
promptas mihi inveniri; quibus et blandiar cito me devorare ;
non quemadmodum quosdam timentes non tetigerunt; sed et
si ipsze volentem non velint, ego vim faciam. Veniam mihi
habete: quid mihi confert, ego cognosco. Nunc incipio disci-
pulus esse; nihil me zelare visibilium et invisibilium, ut Jesu
Christo fruar. Ignis et crux, bestiarumque congregationes,
dispersiones ossium, concisio membrorum, molitiones totius

4 preecipio] ἐντέλλομαι; Precipue L,, and so probably L,. Ussher indeed writes
precipio in the margin of his collation, and this may have been the reading of L,,

but it has the appearance of being his own conjecture. to derelinquant] L, ;
derelinguat L,. II gravis alicui] L,; alicui gravis L,. vere] L,; verus L,s.
15 patiar] pacar L,; faciam L,. 16 et pu.] καὶ; wt L,L,s. 22 mihi

esse] L,; esse mihi esse (with esse apparently twice, but certainly before mz) L,.
As there is nothing in Greek corresponding to esse, it may have been a gloss=edere.
28 et crux] L,; crux (om. é) L,.

TO THE ROMANS. 65

corporis, male punitiones diaboli in me veniant; solum ut Jesu
Christo fruar.
vi. Nihil mihi proderunt termini mundi, neque regna szculi
hujus. Bonum mihi mori propter Jesum Christum, quam reg-
5 mare super terminos terre. JIllum quero qui pro nobis mor-
tuus est, illum volo qui propter nos resurrexit: ille lucrum
mihi adjacet. Ignoscite mihi, fratres: non impediatis me vivere,
non velitis me mori, Dei volentem esse; per mundum non
separetis me, neque per materiam seducatis. Dimittite me
ro purum lumen accipere: illuc adveniens, homo ero. Sinite me
imitatorem esse passionis Dei mei. Si quis ipsum in seipso
habet, intelligat quod volo; et compatiatur mihi, sciens que
continent me.
VII. Princeps szculi hujus rapere me vult, et eam que in
15 Deum meum sententiam corrumpere. Nullus igitur presentium
de vobis adjuvet ipsi; magis autem mei fiatis, hoc est, Dei
mei. Non loquimini Jesum Christum, et mundum concupis-
catis. Invidia in vobis non inhabitet : neque utique ego presens
vos deprecor, credite mihi; his autem magis credite que
20 scribo vobis. Vivens enim scribo vobis, desiderans mori. Meum
desiderium crucifixum est; et non est in me ignis amans ali-
quam aquam; sed vivens et loquens est in me, intus me dicit,
Veni ad Patrem. Non delector cibo corruptionis, neque delec-
tationibus vite hujus. Panem Dei volo, quod est caro Jesu
25 Christi, ejus qui ex genere David; et potum volo sanguinem
ipsius, quod est caritas incorruptibilis.
vill. Non amplius volo secundum homines vivere: hoc

3 proderunt] L,; proderint L,. 6 ille] L,L,s. The translator has read ὅδε for
ὁ δὲ and taken τοκετός as part of the predicate. He has moreover wrongly trans-
lated roxerés @acrum, as if it were τόκος: unless indeed he had τόκος in his text.
15 igitur] L,; exgo L,. 16 magis autem] L,; autem magis L,, thus connect-
ing the zJs¢ with the following sentence. The transposition in L, (which has
been overlooked in the printed texts) is important, because it brings the Latin into
close accordance with the Greek, βοηθείτω αὐτῷ: μᾶλλον ἐμοὶ γίνεσθε. Yor similar
transpositions, altering the connexion of the sentences, see below, J/art. δὲ 5, 7-

18 in vobis] L,: vodzs (om. zz) L,. presens vos] L,; vos presens L,.
19 credite mihi] πείσθητέ μοι; credere mihi LL. his autem magis] L,;
hits magts vero (Ὁ) Ly. 20 vobis] L,; om. L,.

ΤΟΝ TEE. 5

66 THE IGNATIAN EPISTLES.

autem erit, si vos velitis. Velite autem, ut et vos acceptemini.
Per paucas litteras deprecor vos, credite mihi. Jesus autem
Christus vobis manifestabit hzc, quoniam vere dico; non men-
dax os, in quo Pater vere locutus est. Petite pro me, ut attin-
gam. Non secundum carnem vobis scripsi, sed secundum sen-
tentiam Dei. Si patiar, voluistis; si reprobus efficiar, odivistis.

ΙΧ. Mementote in oratione vestra ejus que in Syria ecclesia,
quz pro me pastore Deo utitur. Solus ipsi Jesus Christus
vice episcopi sit, et vestra caritas. Ego autem erubesco ex
ipsis dici: non enim sum dignus, existens extremus ipsorum
et abortivum; sed misericordiam consecutus sum aliquis esse, si
Deo fruar. Salutat vos meus spiritus, et caritas ecclesiarum
quz receperunt me in nomine Jesu Christi, ut non transeun-
tem. Etenim non advenientes mihi in via que secundum car-
nem, secundum civitatem me precesserunt.

xX. Scribo autem vobis hec a Smyrna per Ephesios digne
beatos. Est autem et simul mecum cum aliis multis et Crocus,
desideratum mihi nomen. De advenientibus mecum a Syria in
Romam ad gloriam Dei credo vos cognovisse: quibus et mani-
festatis prope me existentem. Omnes enim sunt digni Deo et
vobis: quos decens est vos secundum omnia quietare. Scripsi
autem vobis hec in ea que ante novem Kalendas Septembres.
Valete in finem in sustinentia Jesu Christi.

v. PERFICIENS igitur, ut volebat, eos qui in Roma fra-
trum absentes per epistolam, sic ductus a Smyrna (urgebatur enim
a militibus Christophorus occupare honores in magna civitate, ut
in conspectu plebis Romanorum bestiis feris projectus corona
justitiz per tale certamen potiatur) attigit ad Troadem. Deinde
illinc ductus ad Neapolim, per Philippenses transivit Macedo-

7 ecclesie] L,; ecclesia L,. 13 receperunt] Ls; veceperant L,. in
nomine] L,; add. domini L,. 22 Septembres] septembrias L,; septembris L,.
24 fratrum] L,; 7, (with a blank following) L,. 26 Christophorus] christoforus
L,; christoferus L,. 29 Philippenses] pAz/ipenses L,L,s. transivit] L,;
pertransivit L,.

MARTYRDOM OF 5. IGNATIUS. 67

niam pedes, et terram que ad Epidamnum. Cujus in juxta
marinis nave potitus navigavit Adriacum pelagus, et illinc ascen-
dens Tyrhenicum et transiens insulas et civitates, ostensis
sancto Potiolis, ipse quidem exire festinavit, secundum vestigia
5ambulare volens apostoli Pauli: ut autem incidens violentus
non concessit ventus, nave a prora repulsa, beatificans eam que
in illo loco fratrum caritatem, sic transnavigavit. Igitur in una
die et nocte eadem prosperis ventis utentes, nos quidem no-
lentes abducimur, gementes de ea que a nobis futura separa-

10 tione justi fieri; ipsi autem secundum votum accidit, festinanti
citius recedere de mundo, ut attingat ad quem dilexit Domi-
num. Navigantes igitur in portus Romanorum, debente finem
habere immunda inani gloria, milites quidem pro tarditate offen-
debantur, episcopus autem gaudens festinantibus obediebat.

15 VI. Illinc igitur expulsi a vocato Portu (diffamabantur
enim jam que secundum sanctum martyrem), obviamus fratri-
bus timore et gaudio repletis, gaudentibus quidem in quibus
dignificabantur eo quod Theophori consortio, timentibus autem
quia quidem ad mortem talis ducebatur. Quibusdam autem et

20 annunciavit silere, ferventibus et dicentibus quietare plebem ad
non expetere perdere justum. Quos confestim spiritu cogno-
scens, et omnes salutans, petensque ab ipsis veram caritatem,
pluraque iis que in epistola disputans, et suadens non invidere
festinanti ad dominum, sic cum genuflexione omnium fratrum

25 deprecans Filium Dei pro ecclesiis, pro persecutionis quietatione,
pro fratrum adinvicem caritate, subductus est cum festinatione
in amphitheatrum. Deinde confestim projectus secundum quon-
dam preceptum~ Cesaris, debentibus quiescere gloriationibus

1 Epidamnum] efidamnium L,L,. 2 illinc] L,; 2luc L,. 3 Zy-
rhenicum] tirannicum L,L,. 4 Potiolis] poctolis L,L,s. 6 eam] L,;
illam L,. ἡ fratrum caritatem] L,; caritatem fratrum L,. Io fieri ipsi
autem] L,; autem fieri ipsi L,, thus connecting justi with what follows. See above,
Rom. 7, and below, Aart. 7, for similar transpositions of az/en. 16 sanctum
martyrem] L,; martirem sanctum L,. 18 Theophori] L,; theofert L,.
19 quia] L,; quod L,s. quidem] L,; om. L,. 23 iis que] hits
que L; hits (om. gue) L,. 24 sic] L,; add. gue L,. genuflexione]
Lis; genuflectione (or -ccione) L,.- 27 amphitheatrum] L,s; amphiteatrum L,.

28 preceptum Cesaris] L,; cesaris preceptum L,.

68 THE IGNATIAN EPISTLES.

(erat enim solennis, ut putabant, dicta Romana voce tertiade-
cima, secundum quam studiose convenerunt), sic bestiis crude-
libus ab impiis apponebatur, ut confestim sancti martyris Ignatii
compleretur desiderium secundum quod scriptum est, Deside-

rium juste acceptabile, ut sit nulli fratrum gravis per collectionem 5

reliquiarum; secundum quod preoccupans in epistola propriam
concupiscit fieri fruitionem. Sola enim asperiora sanctorum
ossium derelicta sunt ipsius; que in Antiochiam reportata sunt,
et in capsa reposita sunt, thesaurus inappreciabilis ab ea que
in martyre gratia sancte ecclesie relicta.

vil. Facta autem sunt hec die ante tredecim Kalendas
Januarias, preesidentibus apud Romanos Sura et Senecio secundo.
Horum ipsimet conspectores effecti cum lacrimis, et domi per
totam noctem vigilantes, et multum cum genuflexione et ora-
tione deprecantes Dominum certificare infirmos nos de prius
factis, parum obdormitantes, hi quidem repente astantem et
amplexantem nos videbant, hi autem rursus superorantem nobis
videbant beatum Ignatium, quemadmodum ex labore multo
advenientem, et astantem Domino in multa confidentia et ineffa-
bili gloria. Impleti autem gaudio hec videntes, et glorificantes
Deum datorem bonorum, et beatificantes sanctum, manifesta-
vimus vobis et diem et tempus, ut secundum tempus martyrii
congregati communicemus athlete et virili Christi martyri, qui
conculcavit diabolum et hujus insidias in finem prostravit ;
glorificantes in ipsius venerabili et sancta memoria Dominum
nostrum Jesum Christum, per quem et cum quo Patri gloria
et potentia cum Spiritu Sancto in sancta ecclesia in secula

seculorum. Amen. :

1 solennis] L,; solempnis L,. tertiadecima] ‘erciadecima L,; tr adetmia
Ly 3 martyris Ignatii] L,; zgvacéé martiris L,. 4 compleretur] L,;
om. L,. 8 ipsius] L,; om. L,. sunt] L,; sicut L,. 9 inappreciabilis]
L,; inapprecialis L,. Ir Facta autem] L,; autem facta L,. See above, Rom.
7 and Mart. 5. 12 Sura] (apparently) L,; s¢vza L,s. Senecio secundo]
L,; senecie secunde L,. 16 hi] 47 L,L,s, and so again just below. 18 beatum]
L,; sanctum L,. 1g advenientem] L,; wenzenten L,. 21 et beatificantes]
written twice in L,. 22 et diem] L,; diem (om. et) L,. tempus, ut] L,;

sanctum et ut L,. 25 glorificantes] L,; om. L,. 26 nostrum] L,; om. L,.

EATIN, CORRESPONDENCE

WITH

Sy Ol MAND THE. VIRGIN

JOHANNI SANCTO SENIORI IGNATIUS ET QUI CUM EO SUNT
FRATRES.

DE tua mora dolemus graviter, allocutionibus et consola-
tionibus tuis roborandi. Si tua absentia protendatur, multos de
nostris destituet. Properes igitur venire, quia credimus expedire.
Sunt et hic multe de nostris mulieribus Mariam Jesu videre
cupientes et discurrere a nobis quotidie volentes, ut eam con-

After the close of the Aartyrium is the following colophon; Ser7pstt beatus igna-
cius smirneis a troade, policarpo a troade, tralesiis [for which ephesiis is substituted
in the marg.] @ smirna, magnestis a smirna, philadelphis a troade, tralesiis a smirna,
marie proselite ab antiochia, tarsensibus a philipensibus, antiochents a philipensibus, eront
diacono a philipensibus, romanis a S. [this ends the page, and the remainder of the
word is accidentally omitted; the word is written in full s#zyrnain L,), martirium
sancti ignacit cum epistola ad romanos scripta ab ipso ad populum romanorum L,. In
L, autem is added after scripsit ; the sentences magnesiis...thralestis a smirna, and mar-
tirium...romanorum are omitted ; and it concludes consummatori bonorum deo gratias.
Owing to Ussher’s mode of collating, the minor variations of spelling are uncertain,
except that it has smyrnezs for smirneis, smyrna for smirna, etc. After this colophon
the four Latin epistles follow immediately, without any heading, being numbered 14,
15, 16, £7, respectively in the marg. of L,.

SuPERSCR. efistola ciusdem ad iohannem evangelistam L,; epistola (add. sancti 1)
ignatii ad (add. sanctum bl) iohannem evangelistam L,bl; epistola sancti ignactt ad
beatum iohannem. incipit feliciter m.

1 Ignatius] add. efiscopus 1. eo] 2250 L,L,. 4 roborandi] zoloraré
cupientes bl; robora L,L,. absentia] mora bl. protendatur] profedatur m,
5 nostris] 207s 1. Properes] propera L,L, bl. igitur] ego L,L,. venire]
om. m. expedire] expfediri m. 6 multe] mz/t p. Mariam] add,
matrem 1. 7 quotidie] cotidie L, bl.

70 THE IGNATIAN EPISTLES.

tingant et ubera ejus tractent, que Dominum Jesum aluerunt,
et quedam secretiora ejus percunctentur ipsam. Sed et Salome
quam diligis, filia Annz, Hierosolimis quinque mensibus apud
eam commorans, et quidam alii noti referunt eam omnium
gratiarum abundam et omnium virtutum foecundam. Et, ut 5
dicunt, in persecutionibus et afflictionibus est hilaris ; in penuriis
et indigentiis non querula; injuriantibus grata; et molestata
lztatur ; miseris et afflictis coafflicta condolet, et subvenire non
pigrescit. Contra vitiorum pestiferos insultus in pugna fidei

disceptans enitescit. Nostre nove religionis est magistra; et τὸ

apud fideles omnium operum pietatis ministra. Humilibus qui-
dem est devota, et devotis devotius humiliatur. Et mirum ab
omnibus magnificatur ; cum a scribis et Phariszeis ei detrahatur.
Preterea et multi multa nobis referunt de eadem: tamen omni-
bus per omnia non audemus fidem concedere, nec tibi referre.
Sed, sicut nobis a fide dignis narratur, in Maria Jesu humane
nature natura sanctitatis angelicz sociatur. Et hec talia exci-
taverunt viscera nostra, et cogunt valde desiderare aspectum
hujus (si fas sit fari) prodigii et sanctissimi monstri. Tu autem
diligenti modo disponas cum desiderio nostro, et valeas. Amen. 2

μι

2 quedam] gue 1. ejus] om. b. ipsam. Sed et] Asam. et 1; ipsam
enim et bm. In L,L, the remainder of the epistle after percunctentur is wanting,
with the exception of the single sentence 7 maria...sociatur. 3 filia]
jiliam p. Hierosolimis] zevosolimis bl. quinque mensibus apud eam] apud
eam quingue mensibus Ὁ]. 4 commorans] commorantes p. quidam] guidem Ὁ.
notij om. bl. referunt] voctferant 1. eam] om. bm; add. mariam p.
5 abundam] sadundam pb. 6 hilaris] Zy/aris pb. 7 injuriantibus] 2 z-
jJuriantibus Ὁ. grata] Zefa m. et molestata] e¢ molesta p; ad molesta m.
9 insultus] om. blm. in pugna] zmpugna p; impugnat 1. fidei] fide pbl.
Io disceptans] disco oferta tum p. novee] vero Τὴ. 11 pietatis] add. es¢ m.
12 mirum] add. 27 modum 1. 13 cum] add. famen 1. et] om. bl. 14
multa nobis] mz/ta alza m. 15 per omnia] om. m. 16 dignis] condignis m.
Maria] add. matre 1. 17 sanctitatis angelicee] angelice sanctitatis m. 18
viscera] corda 1; im sancta p. 19 hujus] ezzs 1. sit] est sic Ὁ; est tfa 1.
20 nostro] eo bl. et] om. m. Amen] om. bl; add. explicit τὰ.

LATIN CORRESPONDENCE. 1

Ze
JOHANNI SANCTO SENIORI SUUS IGNATIUS.

SI licitum est mihi apud te, ad Hierosolime partes volo
ascendere, et videre fideles sanctos qui ibi sunt; pracipue
Mariam Jesu, quam dicunt universis admirandam et cunctis

5 desiderabilem. Quem vero non delectet videre eam et alloqui,
que verum Deum deorum peperit, si sit nostra fidei et religionis
amicus? Similiter et illum venerabilem Jacobum qui cognom-
inatur Justus; quem referunt Christo Jesu simillimum vita et
modo conversationis, ac si ejusdem uteri frater esset gemellus ;

10 quem, dicunt, si videro, video ipsum Jesum secundum omnia
corporis ejus lineamenta: preterea ceteros sanctos et sanctas.
Heu, quid moror? Cur detineor? Bone preceptor, properare
me jubeas, et valeas. Amen,

3.
CHRISTIFERZ MARIA SUUS IGNATIUS.

15 ME neophitum Johannisque tui discipulum confortare et
consolari debueras. De Jesu enim tuo percepi mira dictu, et

2.
SUPERSCR. zgnacius tohanni evangeliste L, ; alia ignatit iohanni evangeliste L,;
tt(erum) epistola ignatit ad iohannem evangelistam b; alia epistola sancti ignatit ad
tohannem evangelistam 1; idem ad eundem m; alia p.

1 Johanni sancto] sancto cohanni Ὁ. 2 mihi] chi Ip. Hierosolimae]
zerosolime L,L,bf{l]. 3 et] om. 1. fideles] om. L,L,bl. Mariam]
add. mazrem 1. 5 vero] exim L,L,blm. videre eam] eam videre L,L,bl.
et] om. b. 6 que] εὖ gue Ὁ. verum] om. L,. deorum] de se Im.
fidei et] om. L,. 8 Christo Jesu] domino christo L,L,. simillimum] add.
Jacie L,L,blm. Io videro] vdeo L,. video] widero L,. et] om. bl.
Tesum] dominum izsum L,L,. 11 ejus] sz Ὁ. lineamenta] Zntamenta blm.
12 Cur detineor] guid detineor m: om. Ὁ. 13 me] om. 1. et] om. m.

valeas] add. 2 chriséo 1.

Be
SUPERSCR. ignacius sancte marie L,; alia ignatii sancte marie L, ; ignacius ad

sanctam mariam τὰ epistola ignacii ad beatam virginem Ὁ ; epistola sancti ignacit ad

mariam christiferam 1; ignatius beate virgint Ὁ.

14 Christiferce] christofere L,. 15 neophitum] zeophytum m. que] guem L,.

confortare] confortari L,m. 16 percepi] om. b.

We THE IGNATIAN EPISTLES.

stupefactus sum ex auditu. A te autem, que semper ei farnili-
arius fuisti conjuncta et secretorum ejus conscia, desidero ex
animo fieri certior de auditis. Scripsi tibi et etiam alias, et
rogavi de eisdem. Valeas; et tui neophiti, qui mecum sunt, ex
te et per te et in te confortentur. Amen. 5

4.
IGNATIO DILECTO CONDISCIPULO HUMILIS ANCILLA DOMINI.

DE Jesu que a Johanne audisti et didicisti vera sunt. Illa
credas, illis inhereas, et Christianitatis susceptee votum firmiter
teneas, et mores et vitam voto conformes. Veniam autem
una cum Johanne te et qui tecum sunt visere. Sta et viriliter τὸ
age in fide; nec te commoveat persecutionis austeritas, sed
valeat et exultet spiritus tuus in Deo salutari tuo. Amen.

1 stupefactus] s¢zfens b. auditu] azdito 1. semper] om. b. ei fami-
liarius fuisti] /udisti οἱ familiarius L,; samiliarius ei fuisti b ; ei fuisti familiarius L, ;
Suisti et familiaris τὰ. 3 animo] zune L,L,. de] ex bl. auditis] azdite Ὁ.
alias] alizs L,L,bl. et] om. bi. 4 rogavi] add. ze 1. eisdem] ezisdem 1;
eis Ὁ. tui] om. L,L,blm. 5 Amen] om. L,m.

SUPERSCR. ignacio sancta maria L,; alia sancte marie ignatio L,; epistola beate
virginis ad ignatium b ; responsio beate marie sancto ignatio 1; sanctissima maria ad
beatum ignatium m; beata virgo ignatio Ὁ.

6 dilecto] add. e¢ bm. 7 Christi Jesu] zesz christi L,. Illa] e¢ e/a Ὁ].
8 illis) εὖ ἐς 1. suscepte] ezzs cepte L,L,bl; om. m. firmiter] /irmume m.
9. conformes] corfirmes Ὁ. to te] om. L,L,Dbl. et] om. 1, qui] ¢os gui.
11 nec te] wec b; xe L,. 12 tuus] om. m.

Subscr. expliciunt epistole ignacii martiris numero decem et septem Ly} om.
Ι,»

II.

SYRIAC REMAINS

Se LNA rs.

EDITED BY W. WRIGHT, LL.D.

THE THREE EPISTLES OF THE CURETONIAN ABRIDGE-
MENT WITH TRANSLATION; p. 659 sq.
The MSS of this abridged Syriac Version are

2, Brit. Mus. Add. 12175 (To Polycarp).
2, Brit. Mus. Add. 14618 (Three Epistles).
23. Brit. Mus. Add. 17192 (Three Epistles).

FRAGMENTS OF THE UNABRIDGED VERSION; p. 677 sq.

Three groups of fragments, preserved in these MSS respectively ;
S,. Paris. Bibl. Nat. Syr. 38.
S,. Brit. Mus. Add. 14577.
S;. rit. Mus. Add. 17134.

ANTIOCHENE ACTS OF MARTYRDOM; p. 687 sq.

The MSS of this Version are

A. Brit. Mus. Add. 7200.
B. Rom. Borg. 18.

C. Rom. Vat. Syr. 160.
D. Serolin. Sachau 222.

All the MSS here mentioned have been described already in the general

introduction.

THE CURETONIAN:- EPISTLES. 75

1 o*e

Mamma “GAanmAw’ ΠΕ Ὁ δὰ δι CAITR

hals : πέϑασρ θεό saline’ tsar wh

2 .

. wwaazoala

madanmain maainalal οοοαϊαθτέδι ams warlttor
cole oo them wd ams ac :τόσταξοντέπ
pols. λον, ς 1: τόσο Sam S10 [wor
rites wmleoa aa ὑψοῖ αἷς (anms Ibm
Mid wars durcpde .sadhdes is oar dss
wad calor am οἰ aaial juahins cnlwl
wa has 5 Der τόν ess aml Kir
Sle rss wamha wit is awohs creas
a\aae Jas Would ‘soho wats zie 115 sams

——
maa duls oe Ashi mwhasaw δας .watna tan
* This general heading is taken added. =, here has merely
from 5, arson τόδιτν τ;
* This heading is from Σ᾽, with - ash 1 Ns wa war
the exception of the words Saale MmaAanmar’

eswanzoala daly, which are > > spha, >, aha.

1 3

76 SYRIAC REMAINS.

:- το ον “is riser’ αὐτό Lal sh thus cass
uid BA Ver Modes Wwat TAR sila jos
dura ac oa ide relaaw Ate Yah whale
jms bar io aces An Swain A δυο
sir das timian «Asa Woolen tiny ewe ir’ ee
al ὯΝ dase τέλϑξαλες wll
mot al ᾽'ππιξλοδ, τό «πέλιδια, ar uo BE
are pil δυπτὸν ουὰ dul anal .xaulo duc
roe saa aisar dan “HX A .whassis ans
haste 2am .waltd dean Sadat wi Οϑοτέδι
0 wer’ asshas all aha eam das πόα.
prndisas plas απο Gan Werder ram δὰ
ae οὔδπ RA Asa Anta eamh OetS 73.0
ims Camh SA samsn. εὶς hus Arcs
meiiizas oR sph in οἵδω ὀνὸν smd Naasa
wars) wlaress tos Sad wera wale
oles τόδ διό wer’ as duam «τόσον πάλ ohh
ain «-λβ. mAs wlsls am wis = wean 7h a)
roamed inc pis das «ams “bu mam bic acs
pire elr TATA © AIM wIAw~RMA οὐχτος Aly
wi eopaa raha. pealma : ORT ς Amadus
welss AUC SITES eT wAD Aone
gurvwde .apia salais oi WA oe Shuldes
etsamin poumis A wla paml cole Wn

ΟΣ, 3, τόπιϑολδι. 7 =, 5, omit tX.
7 >, dieasn,

THE CURETONIAN EPISTLES. 77

dua edu τόξο a whe fas sam .am an
mMawms ὅθ τόλϑι (59 wlssas awl K<isis pean
aml wth wis aml πόλϑι md bails aml
Sis aml αὐ ξοδιξο ws aml wood «διλλ.Ξ
'χαδοοτί λαῷ pamlan acl σὸς δάλτηη acl οὐχ τ
-- 5» an οὐαϑὸ SA vhloie dlls paw
= sslo jada w\ pasa wembs See sac dur’
Mase ἐΞ "sa. \ ἀπὸ jasmh bw wlaw AALS g
τάξις. ductal pas duc tam es wl ak omles
ML —A esa vad zi\a\ ease eg aac
ean Sad wie Lash Al whe ξοτόλο aaah
occ! tds rolws masala wor’ Sie .. alas
wold wan Chih. Whois) Joohsis (μοὶ οι
« oeshzs cis soatinhs aX as casei wl
BOL. τόδις. 5 Whit. ἐξα. δεν ιν hl Gn
shawl .aohlin ilmam team es δοπέμδυ
eh NG em . anda ἧς fra ein tw duom
gaia duam wach ac ex sah .watsa TAS
ς O02} J ἀπο τόσ τῷ Sar 2 1 maiz
aansl ls Wot πατός τό somaslk . 1.55 ΔῊΝ
els rao re EIA PQA Seow whanars
wa tal amie Oe neWimsben oe τέτοιαν,
τέξλλο WiaX\ ‘os wets ool Sande eaanman
weXona oom eaamaws mislazisy .Xortsas

» 3, jassor. oe sais.
Bue nas τς ts eo tay ojo’ qa. ΠΣ ES

78 SYRIAC REMAINS.

ex pasa da wdhXis πόλος 15:5 Xam rans
ManMarws οἴνοις advan .cac wold s iol
eames Shes amr’ an ᾿ς Aan ide role Ars
πόλεος ταλο τόπιξαλο .danmac\ prado prs
ses ales vole hal whi al wamh ams
wane Ἂς. Ai WATS AS ROOK ana RTD
WAS TAN ATID TANS AR QATIN τόππο» JAN Az»
weamaizsazsa dus wisa ᾿ τότες CHS οὶ
" ehawaw miss calasha ~scmaslaaa ml atar
romh « asdesamss ΟΠΞΕΣς anim cin -λ
CATAL Ward πδια ποθ τι Wer’ δὼ. aahal
πόλον λας πὰ ππδιασήίξοιθο το τόδ wer τϑαυο
. αλποδι dh . αὐὐἴξθ, οοοῶὺς assy
uN rami ορήνη τ΄ cals Khomam
oles τό rho wats hal . asvxat
ΣΆ ΤΟΙ “(>t Nas Cass ar 144 ine ..ashal
silsa wold) ele mee As τλλας τὰ dul
ohn; bw ams ele wow it sashes
hele “5 ΤΙΝ φρο τὰ ashy easind dics

> ᾿τόδυξοπο
1 er sy ἊΝ
The words Wits AS ΔΌΞΩ >, ead.
are omitted in %,. ἜΣ διπϑϑσ.
Σ, τόδιαδαροθτί. ΟΣ ας ΟΣ, δισαὶς,

THE CURETONIAN. EPISTLES. 79
5 Pama hals : edad AT

esatasms dash .waiach ama wala τ
miss emi .walsrma : wow πωλππ marasis
rela canms <wzazl pias wamdhs τόξοις —
Si25 Mais wanta walazma .alshem
el ὡς τ our Sar amass mus
Sams mamas madurs wal oall mdazs
+ λα aXe oan cis whores cours

ΝΟΥ am .aamz wales als dooms Δλο

Macs τὸν τας adaiot am : ain
ours Δα passa Mhaisems 7°: Sota
Slahwhia oo les Misa 2 asdura τοῦτα
-watulmaz Ay.s a Oates hwassa oles ois
ὥπαο IS hors godess “tak τὰ
Mac jamsa wats ctw ems aa Ls
M2 «τόξο. Ὁ whass = Nawhes —arhales
roms relis wade «ὧν πόλι wWahems τόπο
maBaredha eadehs wablaudie oles τόπεξολδι
ieol<s mss ἀπο —ashartatals os in
aA ly MAaAnwMaAWw sMmaduEMS AM MaAsTuMIRKS
SanmD <i τόδ πο ag :Δδῦδι wis Spans

G3 cals π. ‘ 3, omits taX.

7 Z, adds Ara. ΕΣ Mam.

80 SYRIAC REMAINS.

aaamh wg asrlasa .smsaneds ot Saas

WH ask Msi aM ὯΝ am WIAD .mdamsa
AX wir 1 Od Pana mae τ ϑασπροθτ ic
mic ce) ee ASI οδισι τη wl wane CA Soar

τόν. 5.5 « ahr υδιδιη . Asim essa Kors
δ wre saan τόξο oe ὯΝ <a -πουλιέπ
. asl Saws wars amr oo “tA ον ἢ

ἘΞ τὶ σὸν pane cals co
ae Wamaey αδιο As πο avahma
woe Sees BK Gla’ τὶς, amiss amr
law .psasazcn wl OIF τόδ Ὁ τ, 5.
pl Shaman τόλ οτόπ τότ πόνϑῖνϑ inal
πόδια παρ hayms la «πόδια. τοοδ *Lisais
οὐ τὸς οδιῖκο Wasr ὯΝ ples .cdharsascs
Rah eo) seals ours Sars oa Wduiwai
pisasa wow wales πόλλ, adie ἕστο
emoduns Maur Lan; Sams ea abun
emadurs inss ἧς abu pido woul.
«. anhaisam cos dur ‘ aaulsma ιτσπαοπ wat
As al. wold hal sad Kom wi’ « αὐϑαᾶμα
τδιαξιοδιπ τόξο AK Lami am dum ozs camila
« οπτηλδιδὸ τοι. a Oas7a ε59 wwoale\ ~ aches
ant Must δια τῷ odurs samualss Issal

'Σ, WAKA. 7 3, omits — adure.
Σ, petaas. ‘3, eaaduulasma.

THE CURETONIAN EPISTLES. SI

advan waduc ς amdsaX Aasal κι ΤΥ
«τόδιαλ Ξο.9 alm — amas), Assala los
rela .plmsa pur aam —ambhastiss Aasala
ats Mita eA τόσο scams « οἱ Ξοπὸνδι
ὐΝ δυο χλλὸθο aldo τὸν αὐτπα wham
mhosams less wie ππϑο. am τπόοποασπ al
rams im tom Sida odtel Sow wir wahz
A\sasa ams ac wpa amatuer πὶ στό he
αι ον Lisoms abe us1 amoduw τόλ as
seal \ svat ato πὸ den ube πιὰ
παν doa nln pil τόδιλοοδι amadurs aco
ya δυο διό. oolsls masla meisiaal et eal
eoxnlama wats mhalahs - im coals asic
‘otwhhows πόδι ‘pir’ walha ton *mhama
Fmult>o τόλλο τέξλαλ τς oA roles mhasuis
eoll piawe jaan ιπὐδιασ el\is gute Kio1
wham soe chess whasla cwhods chaalma
τέόδιαξοπ oaiia pasa meawac aside <aio (πὰ
raldYss sacl το ἰασ wama το δυδιξη

oO edtha WaT dale + mlhes

* 3, omits om. ‘3, whos.
? =, omits mhama. ° 2, mul\ 3.
° 3, pint. δ 3, has merely dale.

TENS 11. 6

82 SYRIAC REMAINS.

‘+ etassama hala : δδιπ πόδιν τό

διλοδιτόπ whssl .warach ams σα λιἣΝ τό
meio -έξϑδι.π οὐδ : ύξο. Ξο Sons mhasis
:πλιλ Koats : τι Ξυοοοῖπ thes Whaass
Maza :<iqanla σέωλασλο τ-έξᾶλλο πόνο maa
mmamis τλξος προ ipa τίσ ἰῷ τό βϑὸονιο asl al
- gale a\% ΟΞ wis esuzss

cies cohucs eniwl mite Fst [Ξα
ms ea tem wold) pais Warm ὡς αδιθος ἴα
a oslnon’s Ka tame ota Sams in Lor
wanes Muse cam oe *caamls διέςξ τὸ
a Smad boal τὰ τας -wulmacl
els shiss mors -τελξοασλ almial τέοδις τ’
«το 3 ἮΝ το dos διτέτας.» waar
ἀπὸ msl a musa os wash ‘auas eoals
rool) rohiws δ wis Gs δος οδατό aden
mast ὮΝ Pal dul vols WL amwand wl Woda eK or
« οὐυτέ AR τέοδις τ Wolds a Mor <tr’
.« esha im (Ξὸ jdums Wsas> ὡς Δοδισιὸν τό
et eX «ποσοῖς cole’s whl auanazh . τό
« αλδιδι el lo ἃ war wan coh .aawh oa
ss mle οὐϑπδιόπ. «τόπο oo dum pam al

' The words ammami hails = * 3, Ha οὗ adhe (not
are here added to the heading of parade’).
Z,; 5, has : διδδιπ WHA
ΔΝ τό τέξποπ oles ΤᾺ ain

ἾΣ, « δαξαῖχϑ. ΕΣ, omits oN.

————

THE CURETONIAN EPISTLES. 83

wvhamls cass Caamdh τύ ϑλϑδ oon culms
ἐ 1 weer sams wow ττλτλ « Avsazha
πὸ ool πος cade Sides τόϑασροθτόλη
2 SIL 2 am Gas ool Seis (2 ecto
poh CA asso wis’ mon cole mls
lis παρ cLahale mated wars J ahmms
saslo τσ .tal gaa aXh al sodas alee
mame euletar la woe ane ele -τΞοῖν
wounds wader Ok WIC -παρὶϑ Ku Kwho
wan’ wears podin’s OM sdurw’s washer DK Ow
riod Sl olson τόξο Sn τσ am πο
risaas al wax aps Swedes “ease A bul uk
cl ids wm πόδια οἵδ om stein owvsad am
man sama imMdss emia’) Kar cha ae’ ome
rele als ead det Kw moe aan .zilal
wi aan cin eas wauialadh wl Sadun amir’
wansan mists wis τα ohal ~aamh
roles wale Wahine’ Petr 7 hast Sams
ar walk πόδια ὖπ eizsa «δον wales
OXGK AXGK τπότλιέπ τόπο owl sshins
panes τὸλ ama : τόξα al pos wharsl pir
As Rina Wome basin wim SA rN IK 055
saul <iizs wah τότε Kam am em jz
asp «τόξο. τόν otXal clans oo resem

‘3, omits ayaws. ΤΣ, tod, without 3.
ΕΣ, omits wal. * z, omits jan.
">, als.

6---2

84 SYRIAC REMAINS.

hess washer aloo urs or wale . ts (9
rar 14a walasa watha were roms ek «πλτελ
pet in tele . amdur’s , αὖῷοσ - saat
WiaS el cid ints 15 “en UR . ass
Mites το ate oh MIC tem) eos
has .9 ὦ paova τότ τοῦ τσ san
τῶ ol Wu per’ πὸ ema τσ. 15 Wha
wesamw oyna ταῦ τὸ - Ak e\ sonsan
malls τσσϑο Mou Ik wot wha hu
Seta dtm. bus τότ ted πὸ τέξιξα τέο
orthoses ons eal tors τόπον ας ας δι τές

—omhansams οἵ rain wal aero ede aml ea
jal foam eam το es δ ποτέ παλλιλιπι πον ἢ
Axssa rar ri usoa ἐὼν pleas Whasks a 107
mda wales MNasn aie’ ΔΝ τὰ wal *wadzs
par .caml oti cla oie τέσ τό oo diss wr
Mie πλιὰ arc Δ astishal wou cl win
dy eh wad one as ares eo ad ans ponld
saznls .piwdhts hia predsar ale oo am «5
phan Whaina realua IAI πποδις τ τους 55
miaxy Cosa SEDAN πῖπαςθο τόῴποσ nome
odds als τόςἶο Laws dass eonth .wita
alana elas .Wohee Sure sank yanloa
as dula .am wal. albx οὐπανῖο AAS pru5
mda ear’ Aa τὸν lh odin ‘chsawis tas

" 2% is erased in &,. 2, adds ir,

73, peadhzsa. ΤΣ, cdma.

THE CURETONIAN EPISTLES. 85

rsa tic τέξαλο π to hQaXhl lav resin
srt MILA oemadurs πο 5 wales
Mis -ϑα smadurs pane WIS Mid mona
chasis eaava .avat cassie Wier wilas
pir ὯἮΗΝ Ar oars sans moarly wor ταὐτὸ
πο τυστο das ἰδ Retard “aaio wis
mami “Sars am τότ asta liam ul aam
mand serra ee mld RR A aL
eka XQ am τσ .kimsars ase iy oar
οὔδιωσοπ warms αυτό λυ durcpd. Lorca ul
ΤῊΝ oh ee ΞΟ pico vena a pial: τὰ ele al
aw Sd ce τὶ eR ors KL RR Ξπιωϑη
was ted ch πάν. οὰ ὩΝ πόδ, ie wae
casa haw diac al om cere (τὰ dur Soto EN
maha; ain warn τόσο csalsn ται ἴτε <them
τόνοι» esas ποτ dor ie dum sal
sala ὮΝ an tan ares oo δ ass .aal ana’
BA πο ae calvisddha -namsml J asarh vl.
pda sacl ine ware Sand pers Ibn al
prohsan alilin mana -τέλιέλξον Whaidea
aXe τόπιξαλὸι al dua cam Wo: ρνοδιθο isa
woalel sais cwhowQ τ τ tee A
Rar sans; <hajaumss bus psaly acm

+» ‘Mas bale = ς «τέ

ὩΣ, mail. ‘=, has the general colophon,
7 3, ametos pir. soda tions διὰ δὲ WHFS ale
ὮΣΙ lar, without . Wawa Maan

86 SYRIAC REMAINS.

ioe TAREE) EPISTLES, OF IGNATIUS
BISHOP. AND MARTYR?

The Epistle of Mar Ignatius the Bishop, to Polycarp’*.

GNATIUS, who is Theophorus, to Polycarp, bishop of Smyrna,

who himself is more visited by God the Father and by Jesus
Christ our Lord; much greeting.

Forasmuch as thy mind, which is fixed in God as upon an
immoveable rock, is acceptable to me, I praise God the more abun-
dantly that I have been accounted worthy of thy countenance which
I long for in God. I beseech thee then, by the grace with which
thou art clothed, to add to thy course, and to pray for all men that
they may be saved; and require thou things becoming with all dili-
gence of flesh and of spirit. Be careful for concord, than which
nothing is more excellent. Bear all men, as our Lord beareth
thee. Be longsuffering with all men in love, as thou art (doest).
Be constant in prayer. Ask for more understanding than thou
hast. Be watchful, for thou possessest a spirit that sleepeth
not. Speak with all men according to the will of God. Bear the
infirmity of all men like a perfect athlete; for where the labour is
much, much also is the gain. If thou love the good disciple only,
thou hast no grace. Rather subdue those who are evil by gentle-
ness; for* all sores are not healed by one medicine. Allay cutting
by embrocation*. Be wise as the serpent in everything, and innocent
as the dove with respect to those things which are requisite. On_
this account art thou of flesh and of spirit, that thou mayest allure those -
things which are seen before thy face; and respecting those things

1 This general heading is from ,. 3 2,2, omit for.

2, has Zhe Epistle of Mar Jgnatius 4 Literally dy softening. The Syriac
the bishop; 2, The Epistle of Zgnatius; words, taken by themselves, might also
23 The Epistle of Ignatius bishop of An- mean, minister unto the flock with gentle-
tioch. mess.

THE CURETONIAN EPISTLES. 87

which are hidden from thee, ask that they may be revealed to thee,
that thou mayest be lacking in nothing, and mayest abound in all
gifts. The time requireth’, as the pilot the ship, and as he who
standeth in the tempest the haven, that thou shouldest be worthy of
God. Be vigilant, as an athlete of God. That which is promised
to us is life eternal incorruptible, of which thou also art persuaded.
In everything I will be instead of thy soul, and my bonds which thou
hast loved. Let not those who seem to be (07, who think themselves)
something and teach strange doctrines, astound thee; but stand in
truth, like an athlete who is smitten: for it is [the part] of a great
athlete that he should be smitten and conquer. More especially for
God’s sake it behoveth us to endure everything, that He also may
endure us. Be diligent more than thou art. 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. For our Lord’s sake be thou
careful of them. And let nothing be done without thy will, neither
do thou anything apart from* 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
despise; but let them serve the more, as for the glory of God,
that they may be accounted worthy of the excellent freedom which
is of God. Let them not desire to be set free out of the common
[property], that they may not be found the slaves of lusts. Flee
from evil arts; but rather discourse respecting them. Bid my sisters
that they love in the Lord, and that their husbands* be sufficient
for them in flesh and in spirit. And 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 by strength to continue
in chastity to the honour of the body of our Lord, let him continue
without boasting; if he boast, he is lost; if he become known apart
from the bishop, he has corrupted himself. But°* it is becoming,
to men and women who marry, that they marry by the counsel of

1 Or it might be reguired, or require, 3, reads without, the same word as
if the word were differently pointed. before.
2 According to the punctuation of the 4 The reading of Σ; is, Bid my sisters

Syriac text, consider in the times Him take their husbands an the Lord, and let
who is above the times; expect Him to their husbands etc.
whom there are no times, etc. 5 2, has For.

88 SYRIAC REMAINS.

the bishop, that the marriage may be in our Lord, and not in lust.
But let every thing be for the honour of God. Look ye to the bishop,
that God also may look to you. I will be instead of the souls of
those who are subject to the bishop and the presbyters and the dea-
cons; with them may I have a portion with God. Labour together
with one another; make the struggle together, run together, suffer
together, sleep together’, rise together. As stewards of God, and
His domestics and ministers, please Him and serve Him, from whom
ye will receive wages (ov that ye may receive wages from Him). Let
none of yourebel. 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
is just. Be ye long-suffering towards each other in gentleness, as God
towards you. I rejoice in you at all times. The Christian has not
power over himself, but is ready to be subject to God. I salute him
who is accounted worthy to go to Antioch in my stead, as I charged
Anse
[Here] ends the First® [Epistle].

The Second Epistle, to the Ephesians*.

GNATIUS, who is Theophorus, to the church which is blessed in

the greatness of God the Father, and perfected; to her who was set
apart from eternity to be at all times for abiding and unchangeable
glory, and is perfected and chosen in the token 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 greeting.

Forasmuch as your well-beloved name is acceptable to me in
God, which ye have acquired by nature by a right and just will, “by
faith and by love of Jesus Christ our Saviour, and ye are imitators
of God, and have been fervent’ in the blood of God, and have speedily
accomplished a work congenial to you; for® when ye heard that I was

1 >, omits the words sleep together. 5 But ead is probably a corruption
2 According to 23, as thou didst charge of rZx59, 50 that it will be in a true

us. Ὶ passion; see above, p. 25 sq.
3 2,2, omit the First. ΟΣ, inserts and also.

*So 23. For The Second Epistle XZ, ΤΣ, and are fervent.
reads His Second. 8 Σ᾿, omits for.

THE CURETONIAN EPISTLES. 89

bound [so as to be hindered] from acting’ 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, whereof I am accounted worthy,
I may be endued with strength to be a disciple of God,—ye were
diligent to come and see me. But forasmuch as we have received
your multitude in the name of God by Onesimus, who is your bishop
in love unutterable, whom I pray in Jesus Christ our Lord that ye
may love, and that ye all may be in his likeness; for blessed is He
who hath given you such a bishop, as ye deserve. But forasmuch as
love suffereth me not to be silent respecting (from) you, on this account
I have been forward to entreat you to be diligent in the will of God;
for when no one lust is implanted in you which is able to torment you,
lo, ye live in God. I rejoice in you, and I offer supplication on account
of you Ephesians, a church renowned in all ages. For those who are
carnal are not able to do spiritual things, neither the spiritual carnal
things ; just as neither faith [can do] those things which are foreign to
faith, nor lack of faith [those things which are] of faith. 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 ye 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 Spirit; and that which hoisteth you up® is your faith, and
your love is the way that leadeth up on high to God. Pray for all
men, for there is hope of repentance for them, that they may be
accounted worthy of God. From your works especially let them be
instructed. Against their harsh words be ye conciliatory in meekness
of mind and in gentleness; against their blasphemies do ye pray; and
against their error arm ye yourselves with faith; and against their
fierceness be ye peaceful and quiet; and be ye not astounded at them.
But let us be imitators of our Lord in meekness, and of whosoever
shall more especially be injured and oppressed and defrauded. The
work is not of promise, but that a man be found in the strength 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
through those things which he speaks, he may act, and through
those things in which he is silent, he may be known. My spirit

᾿ 1 Or wisiting; Z, has the plural, from 2 5, omits ye.
actions: but doubtless Ita is 5 Syriacs -νλι», feminine

a corruption of Matas Syria,asin ww dural ss, qui, que extrahtt.
the Greek. Cureton, and your pulley.

90 SYRIAC REMAINS.

boweth down to the Cross, which is.a stumbling-block to those who
do not believe, but to you for salvation and life eternal. There was
concealed from the ruler of this world the virginity of Mary, and her
child-bearing’, and the death* of our Lord, and (or even) the three
mysteries of shouting, which were wrought in the quiet of God from
[the time of] the star even till now. At the manifestation of the Son
magic began to cease, and all bonds were loosed, and the ancient
kingdom and the error of evil was destroyed. Henceforward all things
were moved together, and the destruction of death was devised, and
there was the commencement of that which is perfected in God.
[Here] ends the Second Epistle®.

3-
The Third Epistle, to the Romans*.

GNATIUS, who is Theophorus, to the church which has found

compassion 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 blessings and praise and remembrance,
and is worthy of prosperity, and presideth in love, and is perfected
in the law of Christ unblameable (ov unblameably) ; much greeting.

From of old I have prayed to God that I might be accounted
worthy to behold your faces, which are worthy of God; but now,
being bound in Jesus Christ, I hope to receive you and salute you,
if it be the Will that I should be accounted worthy to the end. For
the beginning is well disposed®*, if I be accounted worthy to attain
to the end, that I may receive my portion without hindrance amid
suffering. For I am afraid of your love, lest it should injure me.
But for you it is easy to do what you wish; but for me it is diffi-
cult to be accounted worthy of God, if indeed [γὰρ] ye spare me
not. For there is no other time for me® 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 a word of

1 Both manuscripts read «πὰ ama, 3 2, omits the Second Epistle.
and his birth, but there can be little * 23 has The Third Epistle; 2, The

doubt that the upper point has been Third Epistle of the same Saint [gnatius.

; : : a\ The words ¢o the Romans are added in
pecidentally Ου Τρ τα: βῆ our text to complete the title.
eae 5 D3 has for the beginning we have well

* The word mhasna, and his contrived, or planned.

death, is wanting in Z,. See p. 78 sq. 6 Σ, omits for me.

ἘΞ ΟΝ

THE CURETONIAN EPISTLES. ΟΙ

God ; but if ye love my flesh, I become again a voice. Ye will not
give me anything better than this, that I should be sacrificed to
God while the altar is ready; that ye may be with one concord in
love, and may praise God the Father in Jesus Christ our Lord,
because He has accounted the bishop of Syria’ worthy to be
God’s, after He has called him from the East to the West. It is good
for me* that I should set from the world in God, that I may rise
in Him in life. Ye have never envied any one. Ye have taught
others. Only pray for strength to be given to me from within and
from without, that I may not only speak, but also desire; and not
that I may be called a Christian only, but also that I may be found
to be [one]: for if I am found to be [one], I am also able to be
called [so]. Then shall I be faithful, when I am not 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. 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 with love that is unseasonable.
Leave me to be [the prey] of 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, that even
when I am fallen asleep, I may not be a burden upon any one. Then
am I 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. I do not charge you
like Peter and Paul, who are Apostles, but I am one condemned:
*they are free, but I am a slave even until now. But if I suffer,
I am a freedman of Jesus Christ, and I shall rise in Him from
the dead 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 more instructed by their
injury, but not on this account am I justified to myself. I rejoice in
the beasts that are prepared for me, and I pray that they may be speedily

? 2, omits of Syria. 4 According to the punctuation of the
? =, omits for me. Syriac text, to desire nothing, from Syria
3 23 inserts dut, which is erased in 23. and even to Rome. J am cast, etc.

92 SYRIAC REMAINS.

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. Even should they not be willing to approach me, I will go
with violence against them. Know me from myself; what is expedient
forme. Let nothing envy me of things that are seen and that are not
seen, that I should be accounted worthy of Jesus Christ’. Let fire,
and the cross, and the beasts that are prepared, cutting off of limbs,
and scattering of bones, and crushing of the whole body, hard tor-
ments of the devil, come upon me; and only let me be accounted
worthy of Jesus Christ. The pains of birth are standing over me:
and my love is the Cross’, and there is not in me fire of * any other
love. I do not desire the food of corruption, neither the lusts of
this world. The bread of God I seek, which is the flesh of Jesus
Christ, and his blood I seek [as] a drink, which is love incorruptible.
My spirit saluteth you, and the love of the churches which received
me as the name of Jesus Christ; for even those who were τοὶ ἡ
near to the way in the flesh preceded me in every city. Now I am
about to arrive (or near, so that I shall arrive)’ at Rome. I
know many things in God, but I moderate myself, that I may not
perish through boasting; for now it behoveth me to fear the more,
and not to regard those who puff me up. For they who say to me
such things, scourge me; for I love to suffer, but I do not know if
Iam worthy. For to many zeal is not seen, but with me it has war.
I have need therefore of gentleness, by which the ruler of this world
is destroyed. I am able to write to you 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 suffice [for them], and should
be perplexed. For even I, not because I am bound, and am able
to know heavenly things, and the places of the angels, and the station
of the powers that are seen and that are not seen, on this account am I
a disciple; for I am far short of the perfection which is worthy of God.
Be ye perfectly strong in the patience of Jesus Christ our God.
[Here] ends the Third [Epistle]°.

1 According to the punctuation of the 3 =, reads zm for of.
Syriac text, ot seen. That I may be ac- 4 2, omits 710έ.
counted worthy of Fesus Christ, let fire, 5 =, reads 7 am near, I shall arrive,
etc. omitting so that.

2 So according to the present Syriac § Soz,. Σ has [Here] end the Three
text; my love ἐς crucified would require LE fistles of Ignatius bishop and martyr.

159] mola.

SSeS

FRAGMENTS OF EPISTLES. 93

Θ᾿

wmaulitor memson KHIR Go ustsor τέλϑ
:- τόπο wold) στὰ am : Salis τόπι Ξαλὸι

τοῦτ flies optasaalars ids aan’
Σ pork dor’ aidan

+ πέδοι hala KHIR 0 1
reaanmadl eulsanm eam is lam Lasdu
msax Mn αλλ esasem Wom aw
casa Now duced. wooden Anas) zie Eo
λα amamiiaal dus tm ines Te As\

.mjAZI acln he smadlanis a pam iam
ἃ Ὁ Ἐπ τ Ξ αι zc, eo sow liam Mdnomar’
(Ephes. 5,6) + -ῶὧϑϑ Wrssdn

aza dal piavdsa A\uacn —adwac : Liles hoa
shaw «πλτπ cwcarla τόδυποὸδ .duciume
wilioon calas thhose ona Wadi ataso’s TA
se Qaharsums Chaar πα isa’ thea
pistes ass adm onsale oo ids mac ὮΝ dul
(Ephes. 133. + τ έπο usarn p> As

94 SYRIAC REMAINS.

sehkt Camis ram oo widum : ils thao

wi aa πο woos aw ons emader an αὐτό

τόξο ams amin wie Sha WK om τόαϑσ, οὠςηοδιο τέ
(Ephes. 15) τ: δὼ ASS toa

Ὁ padmitoa hala Wh = mis .o
Or masincs .rvhaisam .am> duls plo’

ϑαυϑ JW Mims pla wi essa
we Se Do woles aan casa «
emda «ΓΞ 3.9 mai\=a has35 moet wi . wa
daio7 AALS —UMDI st aL "ἘΞ |e _Ghey δὰ
mMzazona gua an ἅττα :ς amls δισδια
whaiseams sasrin mial dus : τόλ χ τις Ξῦπα
roles Shasoos ᾿ς αλλ ne AS έϑανϑα
« oaeis ot πὸ ownmls mnt « alaodhah
mmaials wmzna ovmiks eimaals Aanman
o msulis τσοὶ eizsmzma oval sarclson
(Magn. 5, 6)

- (sic) YEN, hala WRI πὶ ᾿Ξ ἀπο Ν᾿
τὴ manmadl | adic esashess ὯΝ τόξο
ream win al 2 adic οὐδ, τόσ sazils
am τόσ sams ic 2 adil τό» Was
« οδιυτό plz FAN τότ oar’ δι δι τς
discs am τόρπν «διταξοὰπ (Ξὸ warmh mhams

τ΄ .« atsmh wl τέϑασροιθι Ὁ sais 33
Sv etasdem .adsama «adic exaan wo

FRAGMENTS OF EPISTLES. 95

-ς. ἴξο Ser Lae emassalsis mere wWsasol
Oe os lO αὐτόν > πὸ mon wads ein’
ose) SAT NK T 415 | Ocmdur’s τος Ξὰς τοὶ
whlaawas BX al .pilsl J οἵου maser Mass
wwole’s mdans SIR ττόλε ξῶχ τὸς amdur ποτ πα
Wi SH -΄ τσὶ eo eats J aml on
ἐπι τό τπόλχΞοστο (5 susho wan nla <iama
mmaals amaducs SAnomaWw A τόσ τὸ sax
holes mals «15 (an Rs, Mmr5 0 : wows
cA wha ray.) (= tai wesrlis <mama
. (Trail. 2,3) ++ Soamhusn

mac pos ihn A ὯΝ war ae Lilo ihsa
Chain OS τόδι δ τσ, asics τόσ λα στα
pens wisa prsdana eahalis rsdsa warring
ρα TA ao πέπιξαλὸν δος, advan, camila
asim liam eur das ig3du cl wale ι-σ
ise) λασπ msds SIS : πὸ wam wl
yaw αρλχωδιὸν Whassl δλϑαρπ sanls <hiasmos
2a MIMI οὐπθοδι τὰς Aowthdh τό ἴδ jou
Mise Mars Lamp . amr) RAG Ere « ACN t
hams Mom anos . ain ext .e Oisscndus
τὸ 19 ae Shs rs ater πέσϑπο Wiss
masms alr a liam aimmc .Lasi cham
(Trall, 5, 6) + ear

οὔ SYRIAC REMAINS.

manman warirsalaa daly CAI oo ols ot
+ Wher Stats

pala : pam ._amdur’s οοἰϑδιο τον es abe

τοῖχο et wan wWiaimdy wl πότου Midla
Mot τὶν oo τπλλδτπν cshon ohh wor’
masala cole Lim os berth. ιτέλμο stan
(Polyc. 3) «(ἢ τό, Faams7 Maser oyna τ -λὰ
Ors τϑασοσι59 Et» .~ ahsam .sacha

we anh: She come Kak ass jas Wold’
rizsarsala πέσισδλο dana) erashens ales
(Pole, 0) > wold hal whim al wamh «. amas.

whoass udlawla διαλπ πόδιν, τό ὧν ola .o

wears Namta | αὐ Roles ἘΝ pir
pra .._amedur’ am ._am dn mia’ mw pics
« αν Awa od chamizl para pada
κασι paw .caman ooole’s J οτοδυτό Gam
om sory ta αὐτός ashh τὰ tare
es od mls chasis Koles mba 108
mzel Mam .doyaasr “duaihs MAI Mi
rans AQurehsal liam alasdhe cole el τέρα ξὸπ
reward SOm . TIN MILA ὩΝ aM aw -τόδι ποὸδι
(Philad. 3, 4) > casaaxn τόδιασλσ πὶ τόρ am πρὸ
we Adhd edu’ aa λαῷ liam dusn .csatha
meanmatly πέτωλιέι eles wei cles Alls
mur dura .issarsala τόσισχϑλο winds ._aduam

FRAGMENTS OF EPISTLES. 97

pris hala war πὶ 2 wer’s als otams
I Taw may ac eA ἃ aca ans elas Ata
Mam τόπο οἱ meat PAY.) hal, wh ees an
el sam Shao οι ak = ΕΞ aloo toca
(Philad. ἢ) ] « οπϑϑ δι

τέξλυ. διτέν τ᾿ὀνίπβοοσεπ, οολ Kc ime .sah
chasks wee ors aoa πο oxoiaws whas>
MaX pr wom ay cazsazm 2 aa\hs voles
eas FA og AMIS τύχα aad Mimas wales
am inal, τιον msl | asazria Wawa’
wwhemzh τόπον Cadhes πόλι om ears sams
wi wade’ pees As Co amarh © ahurw ac
cass we wales moan ale cam asl λιν
Maio τόδιλτωτέο anda’ Giars ule When
(Philad. 10) + Sizsazsa

> awa haw διαλπ πόδιν GE obs oo
apsassal WL tana .Ὁ assis τλλας dul
am was ams pis CAS whois snaml wlawa
jarzala ea sa Pit Wann wol<l par am
dur as psddus daasa am wdula «abu piss
sn τόπο om uae ool hal sadux <151 a
anmad\ forms aw domacla cnincl
τέωλῶο I WOT EI Man iwoale = tod

(Smyrn. 8,9) = la rah ool manta —

’ Variant at the foot of the page, in the same handwriting as the text,
ihopaman daar

IGN. III. 7

98 SYRIAC REMAINS.

readat τόξο hals oc Wak cic obs coh oy
ASN eo reads roms

we Oamis eotun ella canmadl anls cle

et is «διαλλπωδιξο cis waalala πα
mmains CL πῶς <A pam amas als - τΞὸῖ
πλος οδισ πλα Siam omasuls wo la
law απὸ. οἱκοοδν eratnn <Anmak os
πο aah am cduldas sors Kpedus 2 amid armisa

(Magn. 6,7) + τέϑωροιδι .95 aslo .mia cus Adi

(sic) alls) διαλπ oc WATS .55 Dah ...
cam SSN

απο has s αὐ anw liam . adic
RMtams cudurs om ovhaimumsa . ahr

(Trall, 8) + τσ Samt msAT commana a
A\sassx shew aam τέσ» τ΄ : coisa saha
a rams om ors Sam 5 gal κι, aal
πλιδιτό ctiz53 οὐ ts ee man dun ον
-ραλραθ alee Ad Kitrsa .οδικχιτέα Aaa
ele erm a dusa τὰν τ ctizsa ‘walla
δι οδιλπι ebro τέσ ϊσέζτα ebro War’ eamzsn
suo; oda dus τῷ mo ira NI EO
oe auisemss abd ἃ ans tia’ amar’
emarsisram osx Sams amas’ ans cia

1 Ms mashian soallia.

FRAGMENTS OF EPISTLES. 99

PUM Eto Heres pr amin ἃ dul cites eu

- Whaisam <\sn a AIM Ty aid :mlw eis
ombud CMR τόξο ver «zon her aimham
ar or πόλλ es Lam ac whariamms
“ast τόδιαῖ os ΔΑ όδινέπ ir’ hiss τένξολο
AL art tow whalya Sol aun deo orn

slats Whi τόδ απὸ oo liam asots «tm
pois dads urs dus le owhams Wie
a car rhs ram cl τὰ pica arvsa Ans 5
ors πόδι aam . acmedur tA Ac rors
mailer madm . amdurs cam ptsdhis pam
mauler eres aan pans claw hi. amieaa

(Trall.9, 10,11) Ὁ samasanna ._aasdur sn am .._aatms

wo sums wadirtcalasa hala acm es sah me
τον

τέξϑολλ τας ~ainsalaa ac Liam wl aa τετέ-

rot τὶ wal 115 sasha ‘role as
asl suns aQion earl eatha vail
Mamita wars an πόδια wit emadura
Minas souslda eam ovole’s τόπο toda
esas in am J assanl J asaza tian

reallaz οὐ dul τὰ metal costs iwoale’s coca
mim wails wml) dot’ ie ore ἃς.

‘us δαδιγέπ.
* Variant at the top of the page, in the same handwriting as the text,
durosto.
7—2

100 SYRIAC REMAINS.

wa asks ara cam παλιν Canes DAK
(Polyc. 7) + scanadulsazs
» amma wale) zal " woes iver MmI5F pica sols.

eanmand wold snl malin teror oh .59
: Τα

Rac πα στο his emlsl ποτ otk Riv

M5 ir dts ole le eon oe aan rilal
wisi Win pana .aamh τόδ, anim Wir
Moher emimdor τόδια.. ὧπ wanes δας.
hain <azsa oles oder Khe vole
wolews aor eoawl swshins Sic pnhhro
sevtaol al pocs πόδια wie avtXK atin
rasan axes poo al ann pean el sia oo pass
Rad jz am Mrmr Mw πο Me wal aod
ple Ὁ απὸ ao wr κτλ πξαλδι Wome
sur sans νὸν Ξ9 An pl (20 ουδὲ ξοπ
Δ πὰ τ hase πέτα τὰ. Wohi
ams Maw~asa τον τ Winasa ~wvtaaa
Wetalars eis <hwra τινα miar eoaza
wWohemw Mears sazil saulsa adres als

‘ MS woah svar.

FRAGMENTS OF EPISTLES. ΤΟΙ

wohasiss law’ -Ξλὸ τ oman ul οἵδια το wi
wars OW sur sarasa hams ol am al,
aie AS wn aml τλὶσππ cet a amia Ay
ar oe wou go> Ὁ met ams πόλι τόν 9
eA ὑπό axes πὸ δ απ .usus Whar τέλϑωο
οὐδ .shass «. αϑςὸι τυ δι a anasnash
wWams alatadh CL τόξον Kas msc rls
Asows ‘wansar jpiehsar ules aualwh elo
ram cimais dlics wo Imi wns Kimas
kw teal sks eam fl eile wie
rom isa liam pasa ol pets . dum ac’
λα τ Samia Ὁ Tas ams mew ey ee)
duraran alr oo mle .9 ram ama τότολ τές
woes Sams Whaisam τόπο ὁ al pass
am : wars hapa Cat Ὁ ἰοῦ 539 Kam ams
la τὶ - teole’s mina S2ics mia umadurs
rami durcsam as mba cars saz, san
Sura chasrams al ὯΝ hauled δοῖϑ πδιθ
cass a dan om «τόδιανδ, οὐὐἹ 5. 5 πόδια πος. cic
τέδιαλίξου τος eto ᾿- eishe cole hal sam
Mhatamss iw SS ., 15 ,99 τόπο hishorw
Shasml azar healer wimila τότ or am
eaten urs Cie whaisla camila <uiatia

: Liphes. 20.
Mag MN. τὸ:

* Rom. 4—6.
* Ephes. 15.

192 SYRIAC REMAINS.

mam whais hus τὸ «τόλελ ato aml
SA» , 11 mmrz> παοὶθὸ οἷ kml ἀν.
mss sors Wea dir δι damsam ota
rors sar. al dasa «τόσ tums sala
23 PTAA m\ uss eis zinc am won’
adwasl ad mds + Lams Fk am eA aim
weal’ hala Whasahsa andes eivdd .nlmis
a daw da aw’ whoa Xin wl ik

ἦν path

She

AIGA SS Rhode enon hussas coh .Ξ-

= ranaalir’s

δ πέιξοοῦ tals saliva etseaos ols AIR os

walal Rare πάσα oWwhis emlal πόλι oda cin’
ama stint dress ole aly eine oe aan
ei faa το τ πολλὸν Slo adurs
wansan .misin Win woans ohal 2 aamhk
he oWoldl coher pousidtor chains amc
Tar palo chaies massa calies shor
OAPA οἷν oko nod ml sabres

1 SHEYT Ἢ ΕΣ *: Fiero A. > Rom. ἢ;

ACTS OF MARTYRDOM. 103

nary el pasa vias al paca ehaisl pun
wéant Sima Andes wiansan 2 sak IQA oA
ama oi’ Wan amie eis dhines Ami
cas sah owls smarss SLi ames ul
earess mon wale Cass ὦ ass his
werd rom el .waher wale whosn ala
. aim « αλλ anc sha walawaa mathe
m5 2 aie ota τ ctl 2 acmdur’s
. ee ones em So Gt Si ite
MS πο oer Smt Kin SIX oe

t irs to chum dus oa m> pao a

Ὁ
saline sis mare
noes hogs τέλει “danm ar’
+ mals: mand, amas

rharst Ins wa stam isi ex me (ἢ
waive : τὶ ales mand, “canis

‘MS sin-y, °C warnamins Chair.
* Rom. 6. “ BD omit τόσ τ, C omits
* Rom. 4. way als

*C omits am.

104 SYRIAC REMAINS.

δον σι omelimldaar’ πέσε, wast comczalh tas

ra «τος τέξοπδι Solera πολι, amlasa
Sram rm rasadlinsn chal eras calisn
masany eo ‘tasrw cles Kas cadmala

orlaiizas

ra : waulsras sI0uaN “τιν, ὦ

: τόχ τον τέξοας πα whaler istams eal,

κᾶν Ansal Jawai wlsass
am peo measalssn ‘olin

mam Asx πὸ

chapadhtsasa

ebena wilds pica ya τ elas Osim ma

MAILS MTArDS WK Cam wmshna

“exis ὯΝ cam “oss

* C omits AMX, Β D have er.
* One word is illegible in A

after τό S\..

* This passage is corrupt in

both B and C. B has merely

eazsam . amlass
rac (so Ὁ) tanh wales.
C aisawm samlasa

ran ἰϑπὸιτο πόλου π
asa, cain mae
wadalorss πόδα,
A Ὁ omit ἃ before τάλαρον.

* This is the reading not only
of B “and! ©) but also’ of A
(not aI).

"Ὁ τάν aAant.

“Ὁ τὐλιιΞδε,

. wai

. πὐυσοπὶπ MIAN Mwaiza

7B ναῦῖ, ἄν τό
«πλοῖο
5 BD omit olan.
°C omits Wam Los 3A,
and has 4xdveosna.
ace, (Ὁ Ἰδῶῆςξ
merely esas.
"C rls.
2 C ἄἀε οσπτἕο,

measany. Dom. tac.
® So B and C. ~The reading of

A is quite uncertain, the scribe

τ A -omits

Β only

having clumsily altered what he
The word is
pointed as
Pavel,
Cureton read it
VB one ον;

originally wrote.
an active

234-1.

however

participle

ACTS OF MARTYRDOM. 105

οὶ οδιόπ am Sern Chit msds oo rsalan
rasalhs woals whalsar ema - waht ml wan
charmms7 «αὐλῶν ῷ ὯΝ ham τ οποπδι
aio : umals «Ὅς δια ZIM eh τόδιαυπαξοπ
cduian: cain ‘cimilaa acvmi<l cam sisha
sma πολι XGer τέο whass woo as
wSshas ‘tardas xzilan πδιὰ πλλ cam imim
Mmhal = mi aam etXdes
: σὐδιαδλεοπ wae arh who (os es wand, (I)
maar haa wisn Whaat ba mal wihde πὸ
mi lan awa WRK ὁ τότ 8S
muleial σ πάτο SN OR : σὐδιαλι tame ὡδὶ οπα
eles acl Pads : emis δύππ ‘esasla
chlor kaos mls παν πο ᾿ς aslar waists
eamlsl sastin waldo πὸ οὖς αταλὸν τόξαξαν
« απο aw vier © asa acs rtm
-e aml am av rmaama .chams <rinmms

BD wharrlmern, C “Ὁ κἀδιᾶποο a155 maar

easly =. WTA. amano
᾿ d

2>BD walla. C mhaar om MKUMmwAa

λα

ZAC Sawada. aig eA

Ἢ The sentence is, as Cureton °C Aw win.

has observed, grammatically in- °C νὰ Cs 43.

0 C ptsasann o_azaldu.
2 C omits Warx\, which
* C omits rc. has no equivalent in the Greek.

complete, notwithstanding the

agreement of the Mss.

106 SYRIAC REMAINS.

duss iehas Wn "λωπ aa fam isis οἱ ms
* oN π' rss πῖον ‘mala - τέϊλαιλοι
᾿πέξοπς. vam Ward RLS eis coxa Whores
Mist ams ram “amatuer ap : wand dal
Netisain As hasan “sah am ποῖα - asadlins
mano mo par λαοὶ oar en aa .?uahia dso
ms ork «οδυτ am | wand ol tar’ «wand
‘asnnaa AS ἀπ δι s~imma bie sain Tt ONG
Je οπϑιέν durtzisa ested ane dur sama
ios sac dul ml tor “eer or mid
pasica τέλει “Si mas amadun’s cal ταν ms
eles smdnas (Ὁ ered wials BK war
Amn em To am due lds RWalina Wart
mesoi Ansala : ees sam AS τῶ Roan

CC fap Kum. > BDomaiow wa, C

magus.
Sepia) aeons’) ac aor is anh

hardly legible in A, but it clearly Ὸ © ΦΥ͂ am samt.

ended with A. "CC uni.
2A Wag. 5 C adqa.
‘BD add es. 13. C omits soar.

°C eta... In A there are AC ς ποτόν.
zwo words illegible after cassia, δ C omits Wma et.

* C omits ΟΝ τ. 5 Ὁ εὔπαξας. (572):
Ὁ hairtss cis reds 7 C omits the words walds
cnzai. Ὁ rplns. . οὐ dur’, which have no

“Ὁ omits Moan. equivalent in the Greek.

ACTS OF MARTYRDOM. 107

rar Ar sXe al “bun IS: abu’ ‘hail
“jams ‘alsa πόστον Wm warms τόνε nam
pools A\ama Stns wow Fal δι Kanes
arma .al tar wan, “amr . amhsaz
τόξον hs ert ol wd ool mo bor’ ails im
woals rors dows Gon aml tearwo mir
roles due’ tam ch Liam pis ἐς cal τῶν
eitss ς amdunt . aica « δι δι bw
τέξυαν. τ πῶσ ὧὐ ime ’ οἱ oe δια
BX πο δου τὰ “asm omic δυό Kt
rasz5 emis pica maxx am ald +s amaduc
az awa οἷς ame διττόν Jaca τάξοξαιϑοα - τόν ἱσέϑο
Iret am ote smaduns Mid oi Sa
aml many ol tar .ἰδικ msassr Ku
tar duc tam walla wakhia ἀπο omc
edule canlon id ein tsa acl ..cala\r’ ool
tires ἧς amhams wares οὐδ .Yo2isarsaia

ΓΟ τόδιαϑοδ, wat (si). drealsa, ie. dur’ zaln.

*C bute. |B €icé>t_o5-

> C omits ealsn. ° C omits er.

‘BD τέτῶνα»., C (and per- Ὁ C dutqo and wa (aca.
haps A) Wyasa\. 4 So all the Mss.

°C adds tals. * C maaun, ABD τ.

0 pions. °C mguxsala ml.

7 C omits dur’, which is be- Ὁ R ς. δαδδυξέσ ον ele: text

tween the lines in Α; BD have of A is illegible.

108 SYRIAC REMAINS.

m\ aushsa abe’s J acmlX i dunh J αὐτό sacra
Aas bur’ ml tar ‘ex wanth τς amddals
λας τὸ .tiouzcal alsssa ml am duc’ sal
wom tess ἷν am hs er al tar
* Saslan rvs pnd. 01st, τὸ aces cova
ml ‘ear esl eaanlas durmsa\s tos ur
Sima amamin Mm 50 Mae oR . Sonn acl
wwhaisl whlaas Kami masa hot emai
PAD pie aA ‘Ramamin ems τὸν ἰδ msa
Mim τσ πο Wim et «τσ, AS oad DIN
πα tooo ran host whonws tina
°: τά λξας Ξὸ awl aduarecs “Rain ¢ ai
worpaa - walaa 3 smaiaw~d\ δα στα
Ass ‘wht πόδια πολ δ toe πο. lites
messasa cdas As w200h “Δα ππταοτ smals
IAN τόν om> .mttis Sad πο ham
ϑο τὸ δι ὥστ rhinos isn Maem
wom Abeba τάς Ξοοςοῦπ whamsa “whattss

pee eee wade “rar hains emdlassala

’ C€ omits er °C omits Wa>t.

* B adds ag. °C Wdh>aiTa4.

Pol Hien “ΑΒ ἢ πόδιο 1.9.

“C κιοοσςοτεπ. " Co ema με ξοσζοτι
* C adds rsaazto Nays. . τό δια σι
“Ὁ ptasalesn. 2 A hhaswn, C διαυ απ
iC ga. phlaarsal az

ACTS OF MARTYRDOM. 109

ihot wharwsa Wako diam 'eaals (11)

waa .tapalel ssadie oo dys ‘exer τόδ 15
wie πὸ Oru zpaml Kam siz pan
hots :τόδπτο Satan ‘haute lous
τσ. το hal Aiw πολι oo ob Osa Wh
ram carr am τόσταξοισ MAanmaw manzadad
ram ‘Cae ads am owas mhaimizms ol
oom asm lade τὰς Si ἀπὸ τὸ .amasyeis ook
ashahzuea mhal “An asa ραν taled Osa
Watswl ashohiwa : Waiwl Swain Khomans
Presa wam so dias chores laws “aN
dur’ pou camsall\a Bephal ard waldu aq Ax
ran δῆ δι : worlssr WKdRS emiasa En
MACE Mow > cen Im am διτέπξις
πέδυϊπτοπ τόδ. aan dun τσ σα το τέσισοο
aol τό mat cohal μδιτέο cam essddsas plc

ΓΑ Β τέξωανϑα. 7 C rama am.
> BD πόδιν, ϑο,ςδιν, ἴα; Β easy vA.
ABD M@S&anin oman. °C mssar.
> C omits Seu. it van:
eC cms wesw, A ~ € omits Ac.
has eajasl, and below 2CWsaspa. Kam Nasa
reITADAN. ons
er ANG: ae «οὐναλιὰ διτέλ.
°C addBS MHMEMIANMSD 4 BD omit, τ ο2-

iwhalsivca

110 SYRIAC REMAINS.

ὃ; mhomass ᾿τόδιαθδιασα ‘Wd sami wamh
duped. .duisat mhomam = . Ὁ
ram ints ‘inal exam .waatailaa emao on
: τέλ ols τῷ fata Whos ws burtomimos

τς aadhzia

τό κὰν Ξὸπ CAAA TA IN Amada

(rv)

wars msds An τ διτν ms

ποῦ 86am m0 tar haama
otc wey 3S
rhaime ws Chiu wins “mals Syawa amar
aam eho ples halen ‘atwassa «hal,
τιν “wis \iazysa -«ατοδιαόια ἧσαν τ δι.
pir whisk τό “Roms «πόθο sam τόσην τάλ
Ras Momiala “sscurt wa «ταν ἴοτόλ sais
whale pawama ροδιαδι στο πα ohana λαὸς
ἰδίαν, λποαλ patter abel dana πόδα

wad

"C ramh wml ar
rds ; B D also omit the second
acs.

* C omits this word.

ΕΒ mhsmams, C
mhomasn.

“ C omits the words pian
rascal, which have no equl-
valent in the Greek.

° B omits Ram acm.

° B omits ga.

7C rasaxl smarir

.MtAWa

Ὁ κοσῖπαυϑ.

"Ὁ cataXeor.

το ΣΝ Any 5.

“ C has racasa, and omits
the preceding words from Wr Xm.

vm & poset.

5. B smasala.

* A omits pahadzsa πο
za; C has pahahzs aa
τδιαλοῖ whale pasama
D p&atccas.

Za passa.

ACTS OF MARTYRDOM. LEE

rhasszsa : mdals salar τόξα. Kam Ki er πα
Aisha oles san ‘hals J amdhzmrh πα
mim halxy maasa masa wa par λῦπο Ram
ya emals το wama washlor us - zahdu
cals hard ‘harmon eth oe ed ᾿ς πέσ
᾿πξοοοοϊ aisn Whasl Suslza shaa kam “arm

roth oo Sahar em os

sions wml omits zal malin (1)

estes TTD Mars Santa ᾿τόξουϊξοπ mhasi
ad doles ese : hime Wha has
λό Sars Sans mana : Aa “Tera Yorn
Beewnamin Sided Sao Soham al durcs mr’
mesal\ grara marl trata πλιλ tear
Pear τόδιλιέξιππ alrel δάσο : “wh»aarhia
τέξαυν art <ohams “hohia chasasl duaza

"“Cosils caw διές Sow pe> opr mwamis
ΣΟ hal mdhzsazd, and °C ᾿ξ -ζϑισ:.
omits the following words as far as 10 C τύπον.
hals masa. 1 C sprva.
°C omits τόσ γος os. 1 This word is illegible in A.
7B zaasa. 2 BC tmamt.
*C mann. ὙΠ ΠῚ wsal\l; C omits this

°C winsan urd; Decks, lause. ΑΕ
15. This clause is wanting in Β,
ὃ C omits ἐλ ἃ naa,
7 , ; ee : τῇ {. ὀυϑὸν.
οὐ at 7 This word is wanting in A.
a aha can

ὙΠῸ SYRIAC REMAINS.

Pe amc .wats ᾿τέλνλυο Was 'πὶῷ ἀσϑο
‘amameuiza mhamls calk’s smainsaa las
burieds ocdaiaa emia oo ‘Musa Adaa els
risale ota W\n αὐτὸ τσ san πὸ
- τσ sm <harwa
weGz7 ᾿ς aasania meters al soda dale
διὰ διές cade “Sst oor pam “vole
Mond jaw san “Mwarsios PK οἷλαθ λυ τότ
Mus. τόσους τό re Qasale διέστο when
. τό culo dasow whisk cosas “wWoheka Sim
wa) *kisors “emlazs J wa Stars WK
cantar salad Sas ie ἱπέὼ “Lo ams dustin
Aios Anow tras eka shodhten Whasi\) Kani
ἡ πὶ aan νῦν ONO» 0 οὖ τυ
osasdh ἧς oda woes Ass wpaskam διλππ aX

'C torn ww. ΓΟ κόχϑισ Ἂχ.
*BCDaddms. v ABD YAS joa Sees
> C adds ik. Mears
“C wmiws mhaass, "C Warca De ED.
and omits smaQtstDa. 2 C eilnazsa.
Se Mem. °C Yana.
°C sa. “C du, and omits - ama.
: ABD, acasaaet4, Ἔ * C adds am.
a αὐϑαςτϑ. BD —odu5 oN, oa.

*'C raz, B remic, -adurs

ACTS OF MARTYRDOM. 113

a beds wold mssres tal whe un ul
vals aca « ALI Ay»

"NG DA othe CL ats ot ir έν. 9 (2)
οἵας AS BA co wézusia\ ΟἿΣ e advan; ul
πόσο ed Md waar I TK lak’ Latur
pears . abun cla wold hal ᾿-ϑίιοδιτεπ <a
“Sedua tac wer’s waasl J aleda ace . atu
— eh DK ς τ΄ pees J camh Kam ex
waned em ooles whl fol πόλι Wad jum
"Mineo τὰ Orth sah Tul Rar’ wae «οἵ νοολ
omens : τόπο oo bd pac al | αδδιδιπ seh
τέσ Cit eon Yala πὸ old won
cock « awaitha : τόσοι ul aam paw
: τ αοῶπ πέδαι aS Maes : aE Aas uD
Gaz aa : ot ahr Wales Wharmmsn
wa msc Mus om was Ueno Ὁ πϊαοτέ
wai cdtel mor mld ls

1B omits a\ ,Chasam lhe. * C omits w\.

ic, omits « ααι 55]. 7 A omits ΔῈ
7A BD eA «ΑΔ.» * Here ends the text of A.
SAG > C omits Liam.

‘C staph} mon. δ 6 ᾿Ξ τον As

i ABD. alwzrasa and "Cv ssadvzy τ λές π
wedua. Chas. αἰχδι, τ΄όὸἪ τὸ τόπο (9 Som
ram = τὉὸυτ cxasls shes
BA Ke odds « οαςοδι * C omits gx, and adds Ν᾿
za. D has ~alrezh. 8

IGN. III.

114 SYRIAC REMAINS.

ein αὐτῷ. οδισαρ poh os es el (3)
oom hes es ποτ se .« ahaled ection
mlis « οδυ 'ρπωθτῶπ ema 2 adic’ pales
an : ole 9 δος αλιέτδιπ car vss παρὰ
tare duam tarts πα chr ἦτπὰ το αδὰ
‘elas wWam la aw eee oem ‘awa eink’
παβ on cic itaulbo wahie sants
‘a emda tarda τόσ eo am ema
τνοδιοπ sors ὮΝ dul tir’ πόνον wl coals
emadur aA τόσ Sars PK wale para
Aw Jrnas am Cain al ota De Sos
erly ml iss em ole am whasin
Mea anda whsil ac cha DK Kur (4)
wih Le am soot Zin Aah war’ ssama
~camh <A δι. οδυ oid bet cml

τ C omits a.

*C has x = for 3 ts in
both places; BD « οδιϑλξησ.

*BDadd Sasdw.

pee whims, and afterwards
τ΄ 13...

SD om, aes.” Chas wld
Te wadhir Wisss oN
PMA TAWA oc ad

Emad, which points to the
reading τόδ Ξα 9 τος τόλτπ

lots todd πα
wah Wrass ad YAR
[wake τὰς ς |
tarda am <a won
puch pmana

ΤΣ 9.

°C: omits BA.

(BCD have wah:

° BD κύξαλαλ.

" C adds sare Asal, so that

the single clause in’ the Greek is
doubly represented.

ACIS, Ory MARTYRDOM.

I15

- Δι αῷὸ Liam τῶν was) rvhioah ol
mains Δὸς aamh SL dota Tasaawh
pms sr : πόδιαζοπ Cams slat dic osteo
: τον τόπ ὯΝ, ur odes ool) ares ae coma
rss wahews : un’ pada chaies πόλς 9 τ
whaisl ‘azXz liam artim .tsazsor Suan
οἷν G2 pas 2 ida la :'whians «al edoan
pre tiie ina Wome hhaans τόξο claws
a: orn Spit wah KIX Ram fam
ae 559 5 asa τάξι etwho oita τόλοτέπ
aL rol) aot wah carts ulmor ale
er pics we ak Row and walaaa S00 τί
λα Pécs et ποτ ἰτένλε, aam © amdur
ea -«πῷὸώ. coal eos ρτ ead oir uid
wars sare ites [ol in Wad : cer’ es
Mic po πὸ El τσ oie 15 ῷ Pao
ἜΑ ἀπ eh rs : aw ob
ms “anadhah τάξας aan ἴα a (G)

5 omits, πὸ aaisa. ° B Aas.

ΡΒ wliazohh.
* Another example of double
translation,

*C omits from τώσασλ to
ΟΣ...

5. Β Ὁ -διαξο.

°C omits am.

"CC Maem wan.

"Di adds Aas.

* B omits ς» (.

ἢ C omits a\ rear’ ham.

5) Sara,

18. B has no point at Nar,
but connects this clause with the
first words of the next chapter
mami MIS πώταο 5

™Biadds tN.

8—2

116 SYRIAC REMAINS

wwsasurdsa walls suse τσ το am whan
a domdur’s ale wise ims ps BAK und LOT
mac ols ast plo albileors ‘kW ra\_
er pics cacak plwaAm areas . aio -_acal
τόπο pes al «τῶν πϑολδιδι Kid al aasan
alo alsa khan pical “Nunes ποτ τσ pai
οἰ ecist> a\ peadzi watilos shal. ὌΝ om τόπο
Talo aulies dumbass oe sem ‘lam pical
Pool sob lo pride πον οο “sas ns
Δ μοὶ Ran et τοῦτ ede τὰ Yaw Gr i
mez ol iss wim RoW sam ooo | alah
mesa δδι wha .ὃπϑαλδιδισόπ car tim “am
saul :rdhilysa “pA τόδ predic pil
za Ao RTA oad WS ROR MAS Mor
Maia winasa : Lladro cihersa > τύδιαχζωπ
Asa : τι ESN milan τῶπϑιο : Sarma τπαϑο
παρλθο :. cams als τόϊπὶν Gan τάχ τῷ mam

ean τόσ sani

ἐς haan. °C omits aml.
> BD omit al. "BD aw
* BD add pean. " B adds eas.
“Ὁ omits Lane. = C adds am.
°C ew aushes eLbsbs 8 BD add HA,
ΠΕ GG RS ἜΝ “BDadd τάλαν οἷα cama.
°C omits διϑςῃ. * C en.
᾿ς rela. 1 BD add tA.

*B &. 7 C Meat.

ACTS OF MARTYRDOM. ΤΥ

Jrésalss ‘amotas aL Gis mrs τέλ (6)

dames Sal am ‘par tim init mhaalna wha
τότ στ osgas As WHOM : wae πέλας Ξ9
am> ..29 pair Ass τυ πὸ a5 am aml
wal alds “mo . dibs uk Kin τέξ am
ποίαν δι wl wert avpalah wl ule pe
Maen wowl iohams Ah MCN νιν
ela .vsals\ Mumuaalh τὰ iwmie&’s Ramos
ἌΧ aan Cima Anos ϑοσέ οί τννλλαν ἐσ δι

aware τόξο Δ Kok wam : Δι. τί

Ξε.

«““ςΟοδι..τπ = emt! mrss Seta Canc;

TAS Ea ie Tassa “sy : ald amasaims
soak? απ luli)? αν χα

cana dus dh poo wala “tas τόξον π λα (7)

woe Δ lass M50 : τότ WRX ae,

: peiisss is wanting in B. 725 wecasaal, probably a
BC have smagxas. misprint.

> B adds im. 2 BD add τύ μῖξα.

* BCD have the singular ; B Ὁ °C omits aN.
add eallaz lo. “Calan air.

*C axa. eC rfistoisn.

* B omits a. eB DD) ὧς ας,

B.D ts. Ξ cas. Cx:

"BD omit ag. ἘΠ 5.10) FOS ES

*BD ms0dum « aii=:. Ὁ ΒΒ μιδοῖδλσ.

°>BD τ να Ὁ BD etoalas ar canine’

~ BD eis oc δὰ «5. ee

118 SYRIAC REMAINS.

foam aucent duride Fastata ‘aster ube =
~aamaas . alorh SL icmies mse TX ain
τόξου. cals) ὌΝΩΝ ς adsama τόμος ΞΕ ΤᾺΣ
é5ash gaara wae 2 τ ia Sass τὶς aan
mar shan ulead dumide ew Jal ἧς ἀρονον διὸν
manos :e_asl ποτ ShA τῶ ay πο αὐτο
gala .am dant ales apa, haces am 'Kur
Mas Ma τὸς am MS ποι Ξῆν 0: πέτα as
wax τὰ tow atl (2 aD emadun πα lilsa
la “wlaer wduoth al eum cl tor’ hal
Moe πολιν wel im τόξο πὶ ποῦν νον Ἴ
τσ “sazs1 «οἷν smadun’s ams “ir
πόδια τότ ein oda προππ πόρον, a smadur’s aco
wlavdies els san smaducs imma ἐ55
weer min wes man woe das wl (8)
ἧς aah Ξ-. οὐὐονθ Ok Niet): Slay “eerie
215 .aamh . adic AWwR : τόπο 9 BN απο τέ

Ὁ peter; D εὐϑτοσ. ° BD omit ire.

* BD add durtosto. ” BD add Wdutaas.
hac am 2 BD talon.

SC ον». 3 Baw 3, C mda.

"ΟΝ τ΄ “ C adds Luam.

gue « αροιολ δι eC sam omadurs.

7 BD ol; the word is not inC. ea (TD -- α΄ 9ςδι wl

ΒΒ Ὁ omit τόλιε. HADI

ACTS OF MARTYRDOM. 119

asim τῶν 5 τόδυτασιν Whadas De
. ash ela am Sears or war, anarsamads
wosam rls pass fir Goad boring ule
?emassazes Gade As alee δὰ wok msn am
. τ oor les iS mic :hoha "§NA> al
am rims lhe “Lc asus. Ram ‘sur
ΤΕΥ ΕΣ
“ὦ τόιϊαωπ chal hal 5 cosazanhe (9)
mars oole eat ima, ml amadum uals
Te aasava ate cal ram :"smarauls caus
ek amis ae τέ ϊοδιτόπ Kew bas Οἵ cid
wamiawsa ἧς amler WA wba ud Wat “XY
Mins: role) σαι τής τό als Wom ποι»
λλτο οὐδὸν Rha sana asat sasmis
πο «απ». wal να χΞ sams msn
wurm jas PCABDA τόπο astarcN pam wis BA,
ὍΣΟΣ, τό λόσοττ jas : ales ven eal dosha (το)
iti ite “as ams es be’ sali

BD durmtoetz :caal °BD omit Xv.

pico. Read dur pix. > BD add Waasalds.
7 C masArcs. ! C Worle.
Π ΕΠ. Δ Ξε δ τ. One 6 BED). pale” Soar
would have expected a asl. waka
‘BD ezers Liam amie ὁ BD ube.
a Caadds er. "Ὁ omits e3.
°C nasi. τ 18) Sek.

Ὡςςκς αν, without a.

120 SYRIAC REMAINS.

woasals pir χα :ὐὔξανῖὶ Scie ‘wan wato
wweale’s wpa eaamtl rojas (2 ‘asdura
asnow ἧς οὐαλος oda ess os ic’ izm
ἮΝ camila odie Motans Ars πος ar
jpacalass task Sam ama .role\ UMS μας
ἄρον πο alo es asl bohs Lar | asath
ramha diwl eos pulses watsam oor
« Ohsam τόσ sant chaitamsm ἧς aas
» peta te Naas. πόδιαξωνν eral
Wan Moca τ δ Sak τῶν τὸ 0
: ooh’ a> aa a Sl aa : amy ain Soe
rusnamy ol aam PPDIAa «STAs .Ὁ TS
Mer “worms “sur mbhealh amadurs ami
col eis “san .tasnamin Khai W<hsardl
: τόδ 55 πόδια δ wshes : τάς Ξοοοοῖπ τόξα.
ϑο owhal dae hams τόδιασυπιπ ella amia

* So C, instead of anata; ®° BD add Sat.
BD wanmsya. de oh Aur

7B amas... “Ὁ ek.

mC "adds τὰν, "Bodie.

‘BD read τος δ “BD τώλας Ξ 7.
Muza wales Sewcarl "Ὁ Ὅποσπ.
dus πος pica masalissa “ Bain - Aine. With the
τ. acl word gai the text of C comes
° BD add e assoc. to an end.

B omits acm. 16 BRA, but the Greek is ἵνα

{18 τ τρον. πα ; D a ex ὄψεσι κ.τ.λ.

ACTS OF MARTYRDOM, I21

woadslarala .colaacal misma ‘woarawh Whe’ an
Aso ope sus πάϑϑοπα AL τέο πο Whur
py FY) Lwarimmads ham Sato Weak waar
Ais capa WANS στ : weal pets πδιλ απ
tas τῷ :ὥασοῖδ, coal As πὸ .wauitand
‘womaa manok sasha : πόδι τι πτηο CHAK
-νοἱ aa Ai ales mhadssr wam 1%
waliwl mi ham Sone Ska : ham Whores
ahs es Orca 5m) : διιτέξ οοἱ Miwa
ὯΝ πόλλ sus am Kid Wam iar haama
Bw MG Aw <a cam στὸ dur=mt
com Boe -λ πὸ mms i: ami Sars ull
sishaas δος θα pam psihhs aa Lam mA
2am asm1a0 cam lis ΟἹ am τέσσ as
rotsal Bie : τάξις. eam oo cans dguriulos
reamamia ars) abs er πὸ τόσο axsar am
whassior Kham “dts “olzdha ham easisa
απο .aam eit eohkdews AS tammamin
swmhenm chores : al aam esots πα EA

.wam

rotohor chaan "3 amamsarca (VI)

'B swahay\\. πα teams ; Ὁ wars

δ. 8 —woarmrrads; D πὸ « AMT WamA
woumparcs, and cdudsani. 7p plids ; but we should

7D wana. perhaps read mikes.

“ Read salasliaa. δ Breads @%, but = is re-

> Ὁ adds sash. quired by the Greek, ἀπὸ τοῦ καλουμέ-

°B tomy ways νου Πόρτου. D has whaara er.

122 SYRIAC REMAINS.

zero camw1 mal wt cam same .'m\ia
pe τόδιλ πο chor» alsa a : ets pe deda
moles yanl am emis SSK pir Aon aaa
Mors rhazlsa AN "ὮΝ aan ples RNAS
ran iad citml er am τόφρ joa aa
puizonos piara eR Mis πα +e Sac) raulyos
BA «κατὰ Ὡς οτϑοῶσ ans ein :rtsasl ol
pias se aim@l τοῖν λιν, 9. αὐτό sm en
masa ..amlal mhal War Kip scam aareha
pia relsasa :τέϊισπ Smae5s Camm cam
a—amms Mba πόδιν τϑ sam oles ule =
amin τόν, asim wis De Gur’ maria
a amis πο τέλια Aa tama: diets mics hals
>oohai whe δὲ holes τὶ ca sta artr’
eave hala oan whe bra gant moduia
δι cal Muses duMasmy iama .. air and
τόλποδϑ τό inher’ mbar ya ᾿ς οἱδισέδιοξοτέλ
duck eden paldzas peta AA τῶῦοχ rast
Mayes eam om ham cuduc’ ..amdyer chosiw
31> 0Qm emis vor Sethe dott
"kr odie ham cudun cimadldaa ‘rssamt
aama .catatri aam pxiadsa ‘ash \iayss

‘BD wre. ‘BD card mraz.
2 One would rather have ex- > BD Wen.

pected ga%, φοβουμένοις δὲ. ‘BD aman.
* B ARDAIN, probably a mis- 7BD fiw

print; D has ς-Ὡ δ 9 ΑΔ. 5.Β κῶν δι; ἃ misprint.

ACTS OF MARTYRDOM. 123

ahem old cls ei oo πόδι ποῖ» whaisl
maAXT ham calshom mbas $3 0m wera «τέο
wasdian as sain cooler τάς. το τόπο οπ
πὶ τόξοα, wan τόλπα ολξιοδιὸν Moons «οὐνν ἐπ
ram Ὥποπ Wo :οὐαὐοοῦσπ τέσϑαλῷ od en
πόλλ .asilazsa τόν ἃ Ls mdi Caml sha
pir roms aauls amamty ς τό cies 2 UX
atnher asain: ule .aza cl aam plazas
maucat mi dubs KX amuimbhhe’ emnmalysa
amuwhhd τόδις.. πὸ <hassa .whaals τόπο
* amauds

eter sizhs Cimsars ule or wher (VI)
ramamin πόλος mamta sts) J acedun πα
τέλϑοσϑο ον» pico Pedtha . aunsmsa <aws
Mhasas : τόλταϑ puma’ KMImzs Whaas τόδισῖνΝ
aaw de a δλοῖλλ asin τς 455 ΞΘ eam pss
“ον αν τὸ : Lilo jason saa οἷκιδιωτόν pam
“01 pica pei’ Δ nacma hal orcs as
οἵ te λον π΄ cisals m= οὐρα ew als
MA scarps IA So haan -΄ «ἐλ τὸ
hal pes πα ideo aR τπένο <i ean

* B sanxcsan; probably a mis- * Read smasaq? So Ὁ.
print. For smaas tra read * There seems to be something
eMmAIag3? Ὁ Πᾶς ΟΣ ΣΤ. wrong here. Moesinger considered

Sane tence world rin more) meus «ἴον
smoothly, if we read “&AX_ in- BD eins « Ainslm ja.
stead of tA. °D Stnz230.

124 SYRIAC REMAINS.

απο Aye er pico πο ophot chars Mts
pearma οἱ Ξοῖτο as .amsaliis ows alr =
msal, aam Em rehalhs sams wall
a αὐδιω ποτ eo .calhiie’ cole’s τόπο τέσ, παν
εδυτολ δια τε mhaimm mor Musa τόξα. Ac : liam
a AWC cal pahahza . aduam am τάνϑυϑ mon
ohseis CRAG wD : τόλδιπ arth “azar am
Pet rs sans; mot mlia : tars
Myo Swan : Sor’ call mmrsa mia am
aan pols mis\ : τόχπαοπ Swat ws hasia
saline ot exeson charms hols
> eepan walla παλιν mAdaamoar’

1p Asam. * B eaxtwy; a misprint.

TEL

GCREEKY ER PISTLES

OF THE

PONG “RECENSITON.

1. INTRODUCTION; p. 127.

a. TEXT AND NOTES; p. 135

{ΠῸ

GREEK (EEIS! LES

OF THE

bON GuRECENS LON.

apoE THIRTEEN Ignatian Epistles which form the Long Recension

and which emanated, as we have seen, from a forger writing in
the name of the saint in the latter half of the fourth century, are
given in the following pages in the order in which they occur in the
Greek manuscripts of this Recension; viz.

Mary to Ignatius.
Ignatius to Mary.
Traltians.
Magnesians.
Tarsians.
Philippians.
Philadelphians.
Smyrnaeans.
Polycarp.

10. Antiochenes.

nig we Cae

12. Lphestans.

13. omans.

95. ὅς OSS oe Nae

These epistles fall into five classes according to their real or feigned
chronology. Of these classes the first, fourth, and fifth are forgeries
throughout, while the second and third are interpolated from the
genuine epistles.

128 GREEK EPISTLES

(i) #irst Class, comprising two forged letters supposed to have
been written while the saint was still at ANTIOCH ;
Mary to Ignatius.
Ignatius to Mary.

(ii) Second Class, the four letters actually written by the saint
from SMYRNA, with interpolations and alterations :

Ephesians.
Magnesians.
Trallians.
Romans.

(ili) Zhird Class, the three letters actually written by the saint
from TROAS, with interpolations and alterations as in the class imme-
diately preceding ;

Philadelphians,
Smyrneans.
Polycarp.

(iv) Fourth Class, three forged letters supposed to have been written
from PHILIPPI ;
Tarsians.
Antiochenes.
LTero.

(v) fifth Class, a single forged letter supposed to have been
written after the saint had reached the shores of ITALY ;

Philippians.

The authorities for the text of these epistles are not the same
throughout. ‘This difference is due partly to the imperfection of some
MSS at the beginning or end, but still more to the fact that the forged
(as distinguished from the zzterpolated) epistles were also attached
to the genuine letters of Ignatius. Hence the same authorities, which
contain the genuine letters, for the most part contain the forged letters
also; whereas the interpolated letters are only preserved in the authori-
ties for the Long Recension.

The authorities are as follows:

I. GREEK MANUSCRIPTS.

(1) G, containing the forged epistles; but this Ms is muti-
lated and ends abruptly Zars. 7 ἀνεπίστατοι γὰρ εἰσὶν τοῦ

OF THE LONG RECENSION. 129

κι-, so that it only gives the first two and the beginning
of the third ; see above, I. p. 73 sq.

(2) gg, the epistles of the Long Recension.
The several Mss are

g, (Monacensis or Augustanus), mutilated at the begin-
ning and commencing with Mar. Jen. 2 -νάσκαλον δὲ
κιτιλ, ; 566 ADOVEs 1. Ρ. 102.

g, (Vaticanus), mutilated at the beginning and com-
mencing with Zvad/l. 4 οὖν πραότητος x.t.d.; see
Rip τοῦ

g, (WMydpruccianus), omitting the Epistle of Mary to
Ignatius, but containing the other twelve letters
whole. ‘This Ms is only known through the edition
of Gesner ; see I. p. 109.

g, (Constantinopolitanus), containing all the thirteen
epistles ; see I. p. IIo.

g, (Vatic. Reg.), containing nearly the whole of the
Epistle to the Ephesians ; see I. p. 111.

2. LATIN VERSIONS.
L, containing all the forged epistles except P/ilippians ; see
ΤΡ 00; 1π|3 Po 5, 50
1, omitting the letter of Mary to /gnatius, but containing the
other twelve (the letter to Polycarp wanting the latter half) ;
Sees pane:
3. ARMENIAN VERSION.
A, containing all the forged epistles ; see 1. p. 84.
4. Copric VERSION.
C, containing (in its present mutilated state) only the end of
gue letter ΓΟ ΖΕ = "SCEL: P. FOE, ΠῚ Pp. 277:
It will thus be seen that the authorities for the several parts are as
follows :
(1) Mary to Lgnatius ;
G, g (g, mutilated, g,), L, A.
(2) Lenatius to Mary, Tarsians, Antiochenes ;
G (ending Zars. 7), g (Z,; 8.» Sy 8, beginning in Zars. 4),
ἵν A
(3) Philippians ;
& (Eis Se Bar 8)» 1» AL
IGN. III. 9

130 GREEK EPISTLES

(4) Hero;
5 (8,» Sor Sgr B,)» L, 1, A, C (a fragment).

(5) Zvrallians, Magnesians, Philadelphians, Snyrneans, Polycarp,
Liphesians, Romans ;
5 (2,5 Sor Sar 8,» 5, for Lpheszans only), 1. |
As the letters of this last group are founded on the text of the
genuine Ignatius by interpolations and alterations, this latter is very
frequently available as an authority. It is designated I in the critical
notes.

The above authorities fall into four classes.

(i) gl, which are closely connected. The respective values of the
Greek MSS (g,, 8.» 89» 84 5.) have been already discussed, and the rela-
tion of the Latin Version (1). to the Greek Text has also been con-
sidered (1. p. 102 54... Here it is sufficient to say that of the Greek
MSS g, is the best, and that the Latin Version (though loose and full of
blunders) was made from an older Greek text than any contained in
extant MSS.

(ii) GL, which again are closely connected. On the whole this
type of text is less trustworthy than the former, but it often gives the
correct readings where the other is corrupt. ‘The relation of L to G has
been investigated already.

(iii) A, an independent authority, which preserves a very ancient
form of the text, where this can be discerned through the distortions of
a secondary translation and the corruptions of successive transmission.

(iv) C, a mere fragment, but highly valuable as far as it goes.

The history of the 2γΖρΖρα text of the Long Recension in the original
Greek commences with the publication of two editions, nearly simulta-
neous in time but independent of each other’;

1 Funk (Die drei ersten Griechischen and gg. But, when these coincidences are
Ausgaben, etc., in Theolog. Quartalschr. examined, they are found to consist al-
LXI. p. 610 sq, 1879; see also Fatr. most entirely (1) of readings which must be
Apost, Il. p. xxx sq) endeavours to pronounced certainly or most probably
prove that Gesner’s edition was derived correct, (2) of readings which g, g, share
entirely from the Codex Augustanus [g,], with other authorities. Thus they do not
so that g, has no independent value what- at all substantiate his inference. One
ever. He bases his conclusion on the special coincidence however is brought
coincidences between the readings of σὲ forward, which deserves more considera-

OF THE LONG RECENSION.

131

(1) The one by Valentinus Paceus (Hartung Frid) at Dillingen in
1557; taken from the Augsburg (now Munich) ms, designated g, in the

present edition.

(2) The other by Andrew Gesner at Ziirich in a volume of

miscellaneous Greek patristic works.
The Ignatian Epistles were taken from a ΜΒ belonging to Caspar

1559:

The title-page of Ignatius is dated

von Nydprugck, designated g, in the present edition.
Neither of these two editions contains the letter of Mary to

tion. In PhiliZp. 7 gy reads νόμον for
νόμων and just below ἐγέννητον for ἀγέν-
ynrov, both which readings appear in the
ed. prince. of Valentinus Paceus. If this
coincidence be not accidental, then Ges-
ner’s edition must have been derived not
from the Codex Augustanus [g,] itself
(for both words are correctly written
there) but from an incorrect transcript
made for the ed. princ. or from the
sheets of the ed. princ. itself. This
hypothesis however is beset with diffi-
culties.

(1) In the first place Gesner states ex-
plicitly that his was the earliest edition in
the original Greek. Funk indeed believes
that the words ‘ea quae hactenus cir-
cumferebantur’ refer only to the A/Zcro-
presbyticum, a work which has been men-
tioned just before by Gesner and which
gave the Latin of the Ignatian Epistles ;
but the expression is quite comprehen-
sive and could not have been used, if the
editor had known of any previous Greek
edition whatever. (2) In the second
place, as Nydprugck died in September
1557 (see Funk, p. 622), and the edition
of Paceus is dated November or De-
cember (μηνὶ μαιμακτηριῶνι) of the same
year, it is difficult to see how the tran-
script supposed to have been used for
this edition can have belonged to the
library of Nydprugck. The hypothesis
that the sheets of the ed. princ. itself were
used by Gesner is precluded by the fact
that he speaks of a manuscript. (3)
Lastly ; several phenomena in the edition
of Gesner are highly difficult to explain,

if gz were altogether dependent on g,.
Thus in the very same chapter from which
Funk takes his example, Prz/ipp. 7, gy
has οὐδ᾽ ἀγνοώ διοδόξή καὶ δίδυμα βέννεις,
while σς gives οὐδ᾽ ἀγνοῶ ὅτε διὰ λοξὰ καὶ
Partly from authorities
since discovered we now know that the
correct reading is οὐδ᾽ ἀγνοώ ὅτι διάλοξα
καὶ δίδυμα βαίνεις. Is it conceivable
that g; by mere conjecture could have
arrived so nearly at the correct reading,
even with the aid of the Latin ‘neque
ignoro quoniam curve et lubrice incedis,’
more especially as σὴ omits 670? Again
in Jen. Mar. 3 the reading of g, τῆν
(sic) ἀνδροῖν is obviously an error for τοῖν
ἀνδροῖν the correct reading; but g, has
Similar phenomena are

δίδυμα βαίνεις.

τοῖς ἀνδροῖν.
frequent.

For these reasons I am constrained to
believe that the coincidence of g,g3 in
the reading ἐγέννητον in Philipp. 7 is
purely accidental. And the probability
of such an accidental coincidence be-
comes the greater when we examine
the phenomena of Gesner’s edition [gs]
elsewhere. I have noticed two other in-
stances where it erroneously substitutes an
e for an a in the first syllable of ἀγέννητος,
Magn. ἐγεννήτου (p. 13), Philad. 4
ἐγέννητος (p- 29); and indeed, so far as
my observation has gone, the word is as
often incorrectly spelt as correctly. We
have elsewhere instances of the converse
error, e.g. Magn. 10 ἀχρημάτισαν (sic)
for ἐχρημάτισαν. Thus Funk’s main ex-
ample proves nothing.

ΘΟ:

ΠΡ GREEK EPISTLES

Ignatius, though the ms from which the former was taken preserves the
greater part of it.

All the later editions of the Ignatian Epistles till the time of Ussher
were founded, so far as I have observed, exclusively on the work of
Paceus. The edition of Gesner seems to have been unknown to or
ignored by later editors.

The earliest of these subsequent editions, founded on the work of
Paceus, was that of Guil. Morel (Paris, 1558), which he followed up by
a second edition a few years later (Paris, 1562). Morel was an excellent
scholar and corrected numerous errors of the edztio princeps, but at the
same time he introduced some conjectural emendations of his own, which
were devoid of ms authority at the time and have not been confirmed
by subsequent discovery. From this time till the appearance of Ussher’s
work (A.D. 1644) the text remained much as Morel had left it. The
most important editions in the interval were those of Vairlenius Sylvius
‘ex officina Chr. Plantini’ (Antwerp, 1572, 1573); of Martialis Mestrzeus
(Paris, 1608); and of Vedelius (Geneva, 1623). These editors however
contributed little of their own to the improvement of the text. They
neither consulted any new manuscript authority nor made any fresh
collation of the old. Thus the text for nearly a century was based on
the single Augsburg Ms as inaccurately represented by the editio princeps,
supplemented by the conjectures of Morel.

The edition of Ussher (1644), followed by that of Voss (1646), and
soon afterwards by his own Appendix ILgnatiana (1647), marks an
epoch in the textual criticism of the Ignatian letters. Ussher not only
restored the seven epistles of the original Ignatius by means of the
Latin Version, but he also rendered important service to the text of the
forged and interpolated epistles. In his earlier work (1644) he made
use of Gesner’s edition which had hitherto lain unnoticed, besides
giving various readings of the Latin Version from three mss, MZagda/. 78,
Balliol. 229, and Petav. He also gave there for the first time the
letter of Mary of Cassobola to Ignatius in Latin from his two Mss
[L,, L,], and at the same time he added the conclusion of the same in
the original Greek beginning with ὃ 5 ov γὰρ διδάσκουσά σε x.t.A. This
letter he found in an extract from the Augsburg Ms given in Catal. Cod.
in Bibl. Reip. Aug. Vind. p. 22 (1595). Voss (1646) for the first time
published the whole of the letter of Mary in the original from the
Medicean ms, Zaur. lvil. 7, giving at the same time the text of the
spurious and interpolated letters ascribed to Ignatius, and making use
of this same Ms (as far as it goes) for his text. In his Appendix
Zenatiana (1647) Ussher, while annotating the spurious epistles, added

OF THE LONG RECENSION. 133

readings from Zawur. vii. 21, which he calls Aloventinus. Somewhat
later Cotelier in his edition of the Patres Apostolic’ (1672) gave various
readings from Paris. Suppl. Graec. 341 (‘Claudii Iolii’), and these
readings were copied by Whiston (1711), by whom, for reasons which I
have explained in my general introduction (1. p. 107), it is called Codex
Thuaneus. Whiston also added for the first time readings from the
worthless Codex Leicestrensis (Lodl. Auct. τυ. Inf. 2. 19). With this sole
exception, nothing was done from Cotelier’s time onwards towards col-
lating mss of the pseudo-Ignatian letters until Dressel’s edition of the
Latres Apostolici (1857). Dressel (besides giving many various readings
from Laur. vii. 21) collated the three Greek Mss, Vatic. 859 [g,], Oztod.
348, Barber. 68, as well as the fragment in Vatic. Reg. 30, and the two
Latin mss, Palat. 150, Regin. 81. Of his Greek mss, Vazic. 859 alone
has any independent value, but it is important. Meanwhile the publi-
cation of the Armenian Version by Petermann (1849) had furnished
an altogether new and important witness for the text of the six spurious
epistles; but it was wholly neglected by Dressel. As a collector of
materials, Dressel deserves our gratitude; but he omitted to take
account of some authorities, while he was unable to estimate the
relative weight of others, so that his actual text has no great value.
Zahn (1876) was the first recent editor who made anything like an
adequate use of the available materials. He has been followed by
Funk (1881), who with improved materials has produced an improved
text.

In the following pages I have not thought it necessary to reproduce
the old Latin translation [1], being content to take its readings from
others. For the Greek text I collated g, anew for my first edition. It
had been known previously only through the very inaccurate editzo
princeps. An independent collation was also made by Funk, whose
edition appeared before my own, though the sheets of my work had
been passed through the press long before. For the readings of g,
I have gone to Dressel, and for those of g, to Gesner’s edition itself.
The readings of g, I owe to the kindness of Bryennios, who furnished
me with a collation. He performed this same kind service also to
Funk’. The readings of the Coptic fragment [C] of Hero were used
for the first time in my first edition. The readings of the Anglo-Latin

1 In several passages the readings as- in these passages, and with very rare ex-
signed to g, by Funk differ from my own. ceptions I find that I have accurately
Not having access to the Ms itself, Ihave represented this collation. The excep-
again consulted the collation of Bryennios tions are corrected in this edition.

124 GREEK EPISTLES OF THE LONG RECENSION.

Version [L] for the six spurious epistles are of course taken from my
own printed text of this version (see above, p. 42 sq.). The Armenian
readings [A] are derived from Petermann.

ITNATIOI MAPIA EK ΚΑΣΣΟΒΟΛΩΝ.

APIA προσήλυτος Ἰησοῦ Χριστοῦ, ᾿Ιγνατίῳ Θεοφόρῳ,
4, > /, 3 / > A a
μακαριωτάτῳ ἐπισκόπῳ ἐκκλησίας ἀποστολικῆς τῆς

IFNATIW@I MAPIA εκ KACCOBOAWN] ἐγνατίω μαρία ἐκ κασσοβήλων (numbered ¢£
in the marg.) G; ἐπιστολὴ μαρίας κασσοβόλων πρὸς τὸν ἅγιον καὶ ἱερομάρτυρα ἴγνάτιον
ἀρχιεπίσκοπον θεουπόλεως ἀντιοχείας g3 efistola marie proselite chassaobolorum ad
wgnatium episcopum antiochie L, (see above, p. 42); efistola mariae mutlieris
cujusdaim e caspalon (casbalon) urbe ad ignatium beatum scripta A.

1 ᾿Ιησοῦ Χριστοῦ] GLA; χριστοῦ ἰησοῦ g (g being represented solely by gy in

the earlier part of this epistle).

IFNATIW! Mapia] This correspond-
ence between Ignatius and Mary is
supposed to take place while the
saint is still at Antioch, though al-
ready in custody, so that his actions
are fettered (ad Mar. 4 ἐπέχει yap μου
τὴν πρόθεσιν... ἡ στρατιωτικὴ φρουρά).
Mary writes, asking him to send
officers to preside over her native
Church, which is still in its infancy
and not yet organized.

In his reply (ad Mar. 4) Ignatius
speaks of the good report which he
heard of her ‘while she was still in
Rome with the blessed Pope Anencle-
tus.’ On this account it has been
held by many, alike of those who
have accepted the letter as genuine
(e.g. Vairlen, Halloix) and of those
who condemn it as spurious (e.g.
Zahn), that she is intended for the
same person whom S. Paul salutes,
Rom. xvi. 6 ἀσπάσασθε Μαρίαν ἥτις
πολλὰ ἐκοπίασεν εἰς ὑμᾶς (v. 1. ἡμᾶς).
This seems probable ; and if so, the
historical situation is not ill-con-
ceived. This Mary is represented as
a native of a Cilician town not very
far from Tarsus, while the Mary of

2 ἀποστολικῆς] GLA; καθολικῆς g.

Rom. xvi. 6 was evidently well known
to S. Paul before she went to reside
in Rome. For the epithet χριστοφόρῳ
bestowed on her and the consequen-
ces which have flowed from it, see
the note on ad Mar. inscr.

εκ KaCCOBOAWN] Zahn is justi-
fied in assuming that this formed
part of the original title of the letter
as it issued from the hands of the
Ignatian writer, and was not an ad-
dition of some later scribe. It ap-
pears in all the authorities, though
with additions and minor variations
of spelling. Moreover the designation
‘Maria Cassobolita,’ which appears
in some copies in the title to Ignatius’
reply (though no part of the original
heading), can only be explained on
this hypothesis ; for there is nothing
in the body of the letters to suggest
that she belonged to Cassobela or
Cassobola.

Inasmuch as no place Cassodvela or
Cassobola is mentioned elsewhere,
critics have busied themselves in
emending the name. The correction
of Casaubon Κασταβάλων is the most
obvious, and has been received with

126

IGNATIAN EPISTLES.

Ἂν 3 ’, 9 A \ Q 3 A 3 ,
Kata Ἀντιόχειαν, ev Θεῳ πατρὶ καὶ Ιησοῦ ἠγαπημένῳ,

χαίρειν καὶ ἐρρῶσθαι.
χαράν τε καὶ ὑγείαν.

΄ ΄, ΕΟ Ἂ 3 Qin
TAVTOTE σοι εὐχόμεθα ΤῚν ἐν αὐυτῷ

] 3 ὃ ’ Ῥ.: ἮΝ 3 (Sant! ε Ἂς 9
. Ἐπειδή, θαυμάσιε, καὶ παρ᾽ ἡμῖν ὁ Χριστὸς ἐγνω-
ρίσθη υἱὸς εἶναι τοῦ Θεοῦ τοῦ ζῶντος καὶ ἐν ὑστέροις καιροῖς 5

1 Ἰησοῦ] GgL; filio suo A.

2 ἐν αὐτῷ] GL; ἑαυτῶν g.

It is a question

whether the reading of A should not be adopted, which omits all the words cou

εὐχόμεθα... ὑγείαν.

The salutation would then end χαίρειν καὶ ἐρρῶσθαι πάντοτε.

4 θαυμάσιε] GEA; miraculis (θαύμασι) L (unless indeed we should correct mdraculis

into miradilis). 5 καὶ ἐν ὑστέροις] GLA; ἐν ὑστέροις δὲ g.
7 προρρηθείσας φωνὰς} here, GL; προρηθείσας φωνὰς after

gLA; καὶ G.

general favour. Castabala, a town
of some note (see Strabo xii. pp. 535,
537), was not very far from Anazar-
bus. They are mentioned together
by Pliny JV. 4. v. 22, quoted below
on § I τῆς πρὸς τῴ Ζαρβῷ ; and in
Hierocl. Syzecd. p. 706 (Wesseling)
Castabala is named among the towns
in Cilicia Secunda, of which Anazar-
bus is the metropolis ; comp. Vo/z¢.
Episc. p. 84 (ed. Parthey), Ptol.v. 8. 7.
Theophilus, a bishop of Castabala,
has a place in history about the time
when these Ignatian Epistles were
probably written (Socr. H. £. iii. 25,
Soz. H. E. iv. 24); and at an earlier
date one Moses, bishop of this see,
appears at the Council of Niczxa
(Cowper Syrian Miscellantes pp. 10,
27, 32). Thus the conjecture has
much to recommend it. Neverthe-
less the coincidence of all our divers
authorities here, which exhibit no
variation in the consonants (for the
Armenian, being derived through
the Syriac, represents kc[c]BA[w]N),
is fatal to it; and the same may be
said of its occurrence in § 1, notwith-
standing the corruption in GL. The
only question therefore remaining is
the alternative between Κασσοβόλων
and Κασσοβήλων. The weight of au-
thority (g in both places; L here ; C
in the heading of /gx. Mar.; A in
both places, for the long vowel ἡ

6 ἐκ]

would probably have been repre-
sented in the Syriac and conse-
quently preserved in the Armenian ;
all these against G here and GL in
§ 1) is decidedly in favour of Κασσο-
βόλων, whereas the analogy of Ar-
bela, Gaugamela, etc., might suggest
Κασσοβήλων. Voss would read Kara-
βόλων, supposing it to be the place
mentioned in the Itineraries ; Cata-
bolo Axntonin., Peuting., Catavolo
fterosol. (where the MS has Catavo-
lomis, but the -mis is evidently a
repetition of the following mil., as
Wesseling saw, and Parthey corrects
the text accordingly). It appears
to be a very general opinion (e.g.
Leake Asta Minor p. 218, Ritter
Erdkunde Vit. ii. 3, p. 1835 sq) that
the place mentioned in the Itinera-
ries is the same as Castabala. This
seems very questionable. The forms
in all the Itineraries represent the
Greek καταβόλῳ, and κατάβολος means
a place for discharging (καταβάλλειν)
merchandise (Schol. on Thuc. i. 30;
comp. Etym. Magn. p. 336 s.v. ἔμ-
topos). Thus it corresponds to the
English ‘Wharf?’ or the Italian ‘ Sca-
ricatojo, both which are used as
proper names. It would seem there-
fore to have been some small station
on the route, perhaps not a town at
all. On the other hand the Cilician
city is almost universally written

MARY TO IGNATIUS.

137

ἐνηνθρωπηκέναι Sia παρθένου Μαρίας, ἐκ σπέρματος Δαυεὶδ

NS , Ἂς \ τ 3 τ αὐ! > A ,
καὶ ABpadp, κατὰ Tas περὶ αὐτοῦ ὑπ᾽ αὐτοῦ προρρηθείσας
φωνὰς παρὰ τοῦ τῶν προφητῶν χοροῦ" τούτου ἕνεκεν ἀξιοῦ-

> “ A \ ~ lal
μεν ἀποσταλῆναι ἡμῖν παρὰ τῆς σῆς συνέσεως Μάριν τὸν

e wn ε “ 39 4 A ε wn , , »
εταιρον NUWY ἐπίσκοπον THS ἡμεδαπῆς Νέας πόλεως TNS

χοροῦ g.
pw] Gg; marim L; marinum A.
pov g.
tuo (tui) digito factum episcopum).

8 ἀξιοῦμεν] σ᾽; vogo A; παρακαλοῦμεν ἀξιοῦντες GL.

9g Μά.
fo ἑταῖρον] GL; dilectum A; ἕτε-

ἡμῶν] nostrum L; ὑμῶν Ggs; om. A (unless it is represented by ¢wo in

ἡμεδαπῆς] σ᾽; ἠμελάπης (a proper name)

GL; al. A. The correct reading was conjectured by Voss.

Καστάβαλα, and appears to have lain
more inland; Plin. WV. A. ‘v. 22,
Strabo xii. p. 537. In Ὁ Curtius
however (ili. 17. 5) the MSS have ‘ad
oppidum Castabulum’ (or ‘ Castabo-
lum’). Our Cassobola or Cassobela
appears to have been different from
either. In the absence of all evi-
dence we may conjecture that it was
a small town or hamlet in the imme-
diate neighbourhood of Anazarbus,
as the notice in ὃ 1 suggests. The
writer of these epistles himself pro-
bably resided in Syria or Cilicia, and
was generally acquainted with the
topography of those parts.

I. προσήλυτος] ‘a convert’; Jus-
tin Dial. 22 (p. 241 A) τοῖς βουλομένοις
προσηλύτοις γενέσθαι κηρύξω ἐγὼ θεῖον
λόγον k.7.A., 26. 122 (p. 351 Β) οὐχὶ τὸν
παλαιὸν νόμον ἀκουσόμεθα καὶ τοὺς
προσηλύτους αὐτοῦ, ἀλλὰ τὸν Χριστὸν
καὶ τοὺς προσηλύτους αὐτοῦ. So too
προσήλυσις, 26. 28 (p. 245 C). If the
Mary of S. Paul’s epistle be intended
here, she must have been converted
some half century before the assumed
date of this Ignatian letter. The ex-
pression therefore can mean nothing
more than that she was not born a
Christian. See Zahn 7. v. A. p. 153 sq.

9. Μάριν] This is a Syriac name,
2 ‘my lord’; comp. Philo zz Flacc.
6 (1. p. 522) ἐξήχει βοή τις ἄτοπος
Μάριν ἀποκαλούντων᾽ οὕτως δέ φασιν

τὸν Κύριον ὀνομάζεσθαι παρὰ Σύροις.
Embellished with a classical termi-
nation, it became Mapivos (comp.
Ammias, Ammianus, Tatias, Tatia-
nus, etc). Hence in some texts our
Maris is called Marinus, both here
and in Hero 9. The name is com-
mon in these parts. One Marinus of
Anazarbus was martyred under Dio-
cletian. His day is given as Aug. 4
(Bolland, Act. Sanct. Augustus 11. p.
346 sq). This may be the same
Marinus who is commemorated on
Aug. 12 in the old Carthaginian Calen-
dar, and on Aug. 22 and 24 in the
Hieronymian and ancient Syriac
Martyrologies respectively. At the
Council of Niczea the bishops of
Sebastene in Palestine and of Pal-
myra in Phoenicia both bear the
name Marinus; and Maris of Chal-
cedon, who was also present, held a
prominent place in the Arian con-
troversy. Eusebius also dedicated
one of his works to a person of this
name, Quaestiones ad Marinum.
For the name in Greek Christian
inscriptions see Boeckh C. ἢ 9238,
9837. We meet with more than one
Marinus of Neapolis in history (Fa-
bric. Bz6/. Graec. VIII. p. 464; comp.
Jacobs Axthol. Graec. 111. 2. p. 196
sq), but our Neapolis is not meant.
10.
bishop of our Newtown, and so again

ἐπίσκοπον κιτ.λ.] i.e. ‘Zo be

138

IGNATIAN EPISTLES.

πρὸς τῷ Ζαρβῷ καὶ Ἑὐλόγιον Κασσοβόλων πρεσβύτερον,

1 Ζαρβῷ)] GL; cerbium (derpium) A; ἀναζάρβω g.

Κασσοβόλων] g; caspa-

lonis (gasbalonis) A (from a nom. caspalon or gasbalon); καὶ σόβηλον (a proper

name) GL.

Κασσοβόλων πρεσβύτερον ‘to be pres-
byter of Cassobola” Ignatius in
reply is represented as granting the
request, ad Mar. 3. Accordingly in
a letter purporting to be written
later, Hero 9, he speaks of Mapw τὸν
ev Νεαπόλει τῇ πρὸς ZapB@ ἐπίσκοπον.
See Zahn 7. v. A. p. 157.

Νέας πόλεως] ‘Newtown. Zahn
(2. v. A. p. 155) objects to treating
this as a proper name, on the ground
that no city Neapolis in this neigh-
bourhood is mentioned by any geo-
grapher. But whatever the difficulty
may be, we have no choice open to
us. He very fairly argues that the
heading of Ignatius’ letter in reply
to Mary, as given in G, εἰς Νεάπολιν
τὴν πρὸς τῷ Ζαρβῷ has no authority.
But the expression in evo 9 ἐν Νεαπό-
λει τῇ πρὸς ZapB@ [v. 1. ᾿Αναζάρβῳ] is
decisive ; for, if νέᾳ were intended
for a mere epithet, we should require
the definite article ἐν τῇ νέᾳ πόλει, and
indeed Zahn himself prints it there
with a capital letter, ἐν Νεαπόλει.
On the other hand the passage before
us is inconclusive in itself; for in
this and similar proper names the
first word is frequently declined (e.g.
‘Tepas πόλεως, Μεγάλης πόλεως). Zahn
indeed says that this practice is only
found in ‘much older writers’; but
the signatures to the decrees of the
Councils show that it was common
in the 4th and 5th century; e.g.
Νέας πόλεως at Constantinople (Cow-
per Syr. Miscell. p. 36), Παλαιᾶς
πόλεως at Chalcedon (Labb. Cozc.
IV. 1492, ed. Colet.).

τῆς πρὸς τῷ Ζαρβῷ) ‘on the river
Zarbus, as it is rendered by the Ar-
menian translator in Hero 9, and as
the masculine article suggests. The

reading is clearly Zap8@ both here
and in Hero 9, since in both places
g stands alone against all the other
authorities in substituting ᾿Αναζάρβῳ.
This substitution would naturally oc-
cur to a scribe who was familiar with
the name of the city but unacquainted
with the name of the stream. Pro-
perly speaking the city was ’Ava¢apBos
or (more correctly) ᾿Αναζαρβά, while
the name of the stream or springs
about which it lay was Ζαρβός or Zap-
Ba. The Arabic name of the place
is Ain-Zarba (Ritter Erdkunde von
Asien IX. 2. p. 58 sq), and in Syriac
it is frequently written us λας.
‘the springs of Darbi’ (Assemani
Libl. Orient. τι. Diss. de Monoph.
s. v. Avazarba) ; though elsewhere,
especially in translations from the
Greek (see Wright’s Catalogue of
Syriac MSS in the British Museum

PP: 559; 560, 829), it is SSIS
or Mawr, Axazarba or An-

zarba. The Arabic and Syriac forms
seem to point to the derivation of the
name, which was doubtless in any
case of Oriental origin, and explain
the expression πρὸς τῷ Ζαρβῷ here.
The name Zardzs appears also as the
designation of a tributary of the
Tigris (Plin. V. 7. vi. 30) now called
Zarb or Zab (Ritter Erdkunde Vi. 2.
p- 521). The main river of the lo-
cality with which we are concerned
was the Pyramus, but this ZapBos
seems to have been some minor
stream. No credit is due to the
myths which make Zarbus or Ana-
zarbus a man’s name, the founder or
the restorer of the city; e.g. Amm.
Marcell. xiv. 8. 3 ‘Anazarbus auctoris
vocabulum referens,’ Joann. Malal.

MARY TO

Chron, p. 267 (ed. Bonn.) ἔπεμψέ τινα
ἐκεῖ ὁ αὐτὸς βασιλεὺς [NepBas] ovy-
κλητικὸν Ῥωμαῖον ὀνόματι Ζάρβον εἰς
τὸ κτίσαι αὐτήν. This last form of
the story condemns itself, for the
city bore the name Anazarbus long
before Nerva’s time; Plin. V. H. v.
22 ‘Anazarbeni qui nunc Caesarea,
Augusta, Castabala,’ etc. Steph.
Byz., 5. v. ᾿Αναζαρβά, writes κέκληται
ἀπὸ τοῦ προκειμένου ὄρους ἢ ἀπὸ ᾿Ανα-
(apBa ἰν. 1. ᾿Αναζάρβου] τοῦ κτίσαν-
tos. His statement respecting the
mountain is illustrated by coins of
Anazarbus belonging to the age of
the Antonines, which bear the inscrip-
tion KAICAPEWN . TWN. Tpoc.Tw.
aNdzapBw (Mionnet 11. p. 551,
Suppl. Vil. p. 172 sq.; comp. Ptolem.
v. ὃ Καισάρεια πρὸς ᾿Αναζάρβῳ); while
one, apparently belonging to the
reign of Trajan, is inscribed kaicap .
yt . aNazapB. (Mionnet Suppl. VII.
p- 171; comp. Eckhel Doct. Num.
III. p. 42). The expressions ‘Czesarea
at’ or ‘under Anazarbus’ would in-
deed be satisfied if we were to suppose
that the new city of Casarea had
been built on a lower site near the
old Anazarbus. But the masculine
article points to a mountain, since
the name of the city is feminine, 7
*Ava¢apBos (Anthol. II. p. 278 ’Ava-
(apBov...kvdadivns, Evagr. H. 2. iv.
8, Philostorg. H. Z. iii. 15, etc). The
word is differently accentuated, ’Ava-
¢apBos or ᾿Αναζαρβός.

Anazarbus bore various names at
different epochs. It was thrown
down again and again by earth-
quakes (Joann. Malal. Chrox. pp.
267, 418, Evagr.1.c., Zonaras xiv. 5);
and when rebuilt, it sometimes re-
ceived a new designation. Thus
after the second of these calamities
under Julius Cesar it took the name
Czesarea, by which it was known for
some centuries. Malalas confuses
it with another Cilician town, when

IGNATIUS. 139
he calls it Dioczesarea, which name
it never bore; and Zahn again (J. v.
A. p. 156) is wrong in calling it
‘Caesarea Augusta’, for it is not so
designated on the coins or elsewhere,
while Augusta is mentioned as a dis-
tinct place from Anazarbus in the lists
of signatures at Chalcedon (Labb.
Conc. IV. 1480, 1485, ed. Colet.; comp.
Lequien Οὐ Christ. 11. p. 879, 887)
and elsewhere; so that Sillig and
other editors of Pliny correctly punc-
tuate between ‘Caesarea’ and ‘Au-
gusta’ in the passage cited above.
The third earthquake happened un-
der Nerva (Joann. Malal. 1. c.), and it
is perhaps to this incident that the
expression Neds πόλεως is intended to
refer (Zahn ἢ. v. A. p. 156); though
there is no evidence that it ever took
the name Neapolis. In later Greek
writers it is sometimes written ᾿Ανά-
βαρζος or AvaBap a (e. g. Nicet. Chon.
Ῥ- 33, ed. Bonn.; WVotzt. Episc. p. 84,
ed. Parthey), whence the name /Va-
versa by which it was known in the
crusading times.

Anazarbus was one of the princi-
pal cities of Cilicia. Its favourite
epithet on the coins is ἔνδοξος (Mion-
net Ill. p. 552 sq., SupPl. VII. p. 175
sq). Procopius //zs¢. Arc. 18 (p. 111,
ed. Bonn.) speaks of it as τὴν ἐν Ki-
NEw ἐπιφανεστάτην ᾿Ανάζαρβον. Under
Caracalla it became a ‘metropolis’
(Mionnet Il. p. 552, ΟΖ... Vil.
p- 173 sq; comp. Hierocl. Synecd.
p- 705, with Wesseling’s note). It
continued to strike coins as late as
Gallienus. It produced at least two
men of some literary repute, Dios-
corides the medical writer and Ascle-
piades (or Asclepios) the historian,
who among other works wrote an
account of the antiquities of his
native place (πάτρια ᾿Αναζάρβου, An-
thol. IIL p. 278; comp. Muller /ragm.
Hist. Graec. 111. Ὁ. 306). It had games
which were visited by athletes from

140 IGNATIAN EPISTLES.

ὅπως μὴ ὦμεν ἔρημοι τῶν προστατῶν τοῦ θείου λόγου" καθά
που καὶ Μωσὴς λέγει, ἐπιεκεψάσοθω Κύριος ὁ Θεὸς ἄνθρω-
TON OC ὁδηγήσει τὸν AAON τοῦτον, KAl οὐκ ἔοτὰι ἢ ογνὰ-
Γωγὴ Κγρίου @cel mpdBata οἷς οΥ̓Κ ἔστιν ποιμήν.

It ‘on Ν δὲ A la > τὴ ,ὕ
:- πέρ O€ του νέους εἰναι TOUS προγεγραμμενους 5

δείσῃς μηδέν, ὦ μακάριε.

4 ἔστιν] ἐστὶ G3 ἔστι g.

νοῦσιν] G; ὑπερφρονοῦσι g.
πολιᾷ gl.

distant parts ; see Wood’s Discoveries
at Ephesus Inscr. vi. 14, p. 62 (with
the note). For its later history and
for its geographical situation see
Ritter Lvrdkunde 1X. 2. p. 56 sq.
The earliest bishop of Anazarbus, of
whom any record is preserved, was
Athanasius, whom Arius claimed as
his supporter (Theodt. H. £. i. 4).
Anazarbus was made the head of a
separate province in the 5th century
by Theodosius 11 (Ioann. Malal.
Chron. p. 365, ed. Bonn.); and its
prelates appear as metropolitans at
Ephesus and Chalcedon. In 435 a
synod met at Anazarbus to discuss
matters relating to the Nestorian con-
troversy (Labb. Coxe. IV. 523).

Εὐλόγιον]! The name is not un-
common in the conciliar lists. One
Eulogius, bishop of Edessa, was pre-
sent at Constantinople in A.D. 381
(Cowper’s Syr. Miscell. p. 36); and
at Ephesus and Chalcedon the name
appears several times.

Κασσοβόλων] Zahn retains καὶ
Σόβηλον, but for many reasons this
seems to me untenable. (1) The
coincidence of gA is strong evidence
against it. (2) No proper name Σό-
βηλος, so far as I have observed, is
found elsewhere. (3) On the other
hand Κασσοβήλων coincides with the

γινώσκειν yap σε θέλω ὡς ὑπερ-

5 τοῦ] gs; τοὺς G. The sentence is translated
pro co autem quod juvenes sunt in L, and et guoniam pueri sunt in A.
ons| G (but corr. δείσεις by a later hand); δείσεις gs; formides L.

8 ἑαυτοῖς} gs; αὐτοῖς G.
9 ἀνάσκαλον] g, begins after the first letter of this word,

6 δεί-

ὑπερφρο-
πολιάν] G A ();

title of the letter in G, and this coin-
cidence would be very strange if it
were purely accidental. (4) If we
read καὶ Σόβηλον, the context gives
no account of this Sobelus, though
the persons on either side of him,
Maris and Eulogius, are both de-
scribed. Zahn evidently feels this
difficulty, for he writes ‘vix me
continui, quin proprio Marte scribe-
rem πρεσβυτέρους pro πρεσβύτερον.
(5) Ignatius in his reply to Mary
(ὃ 3) speaks of ‘the ¢wo men’ (τοῖν
ἀνδροῖν) whose praises she had sound-
ed, whereas this reading would make
them three. Indeed Zahn seems to
have been taken captive by an appa-
rently apposite notice in Rell. Fur.
Eccl. Ant. p. 77 (Lagarde) ἐὰν ὀλιγ-
avdpia ὑπάρχῃ καὶ μήπου [l. μήπω]
πλῆθος τυγχάνῃ τῶν δυναμένων ψηφί-
σασθαι περὶ ἐπισκύπου ἐντὸς δεκαδύο
ἀνδρῶν, εἰς τὰς πλησίον ἐκκλησίας,
ὅπου τυγχάνει πεπηγυῖα, γραφέτωσαν,
ὅπως ἐκεῖθεν ἐκλεκτοὶ τρεῖς ἄνδρες παρα-
γενόμενοι δοκιμῇ δοκιμάσωσι τὸν ἄξιον
ὄντα k.T.A. (see 7. v. A. Ρ. 157, note 3).
The three persons however who are
mentioned in this ordinance are not
intended themselves to be the clergy
of the newly founded church, but only
to choose the bishop (as Zahn him-
self sees), and it is afterwards ordered

MARY TO IGNATIUS.

141

φρονοῦσιν σαρκὸς καὶ τῶν ταύτης παθῶν ἀλογοῦσιν, αὐτοὶ
5 ε A 4 ’ ε ’ 5
ἐν ἑαυτοῖς προσφάτῳ νεότητι ἱερωσύνης ἀστράπτοντες πο-

λιάν.

5 ’ \ ~ “A % wn
ἀνάσκαλον δὲ τῷ λογισμῷ σου διὰ τοῦ δοθέντος σοι

\ nw A nw ~
παρὰ Θεοῦ διὰ Χριστοῦ πνεύματος αὐτοῦ, καὶ γνώσῃ as
> aN \ ὃ , ε Ἃ > ’ Ν A ; la
αμουὴλ μικρὸν παιδάριον ὁ βλέπων ἐκλήθη, καὶ τῷ χορῷ

-νάσκαλον.

τῷ λογισμῷ] g; τῶν λογισμῶν G; cogitationem Τ,.. In A the

words are translated comstdera (in mentem cape) cogitatione spiritus sancti qui
datus est tibi, etc., which seems to have read τῷ λογισμῷ, and omitted σου διὰ.

10 Θεοῦ] g; τοῦ θεοῦ G.
96]; dum puer erat A.

that the bishop shall appoint not two
but three presbyters. Thus the no-
tice is not appropriate to the case
before us. For the reason why the
form Κασσοβόλων is preferred to Κασ-
σοβήλων see above, p. 136.

2. ἐπισκεψάσθω κιτ.λ.} A quota-
tion from Num. xxvii. 16, 17, abridged
and altered. A part of the same pas-
Sage appears (though not as a direct
quotation) in Hevo 8.

ἘΞ Ὑπὲρ ὃὲ τοῦ! Zahn (Lv. A. p.
158 sq.) suggests that some personal
motives must have led our Ignatian
writer to urge the claims of youth so
strongly here and in the parallel
passage, Zagn. 3 (comp. Hero 3).

7. αὐτοὶ ἐν ἑαυτοῖς x.t.r.] 1.6.
‘though youthful in years and called
so recently to the priesthood (προσ-
φάτῳ νεότητι ἱερωσύνης), yet by their
intrinsic character (αὐτοὶ ἐν ἑαυτοῖς)
they glisten, as it were, with the silver
hairs of venerable age (ἀστράπτοντες
πολιάν)"; comp. Afost. Const. ii. 1
εἰ δὲ καὶ ἐν παροικίᾳ μικρᾷ ὑπαρχούσῃ
που προβεβηκὼς τῷ χρόνῳ μὴ εὑρίσκη-
ται..-νεὸς δὲ 7 ἐκεῖ, μεμαρτυρημένος ὑπὸ
τῶν συνόντων αὐτῷ ὡς ἄξιος ἐπισκοπῆς,
διὰ τῆς νεότητος ἐν πραὔτητι καὶ εὐταξίᾳ
γῆρας ἐπιδεικνύμενος, δοκιμασθεὶς εἰ
ὑπὸ τῶν πάντων οὕτως μαρτυρεῖται,
καθιστάσθω ἐν εἰρήνῃ. Accordingly

Ignatius, granting the request, re-
plies, ad Mar. 3 ἀσμένως ἐπλήρωσα, ἐν

II μικρὸν παιδάριον] GgL; παιδάριον ὧν [Anton.

οὐδενὶ ἀμφιβάλλων ὧν αὐτὴ καλῶς ἔχειν
δεδοκίμακας: ἔγνων γάρ σε κρίσει
Θεοῦ τὴν μαρτυρίαν τοῖν ἀνδροῖν πε-
ποιῆσθαι.

8. πολιάν] For the figure comp.
Basil. Comm. in Esat. 104 (Of. 1. p.
451) πολιὰ δέ ἐστι φρόνησις ἐν avOpa-
ποις..«διὸ καὶ ἐπὶ τὸν Δανιήλ, παιδάριον
ὄντα καὶ νεώτερον κατὰ τὴν αἰσθητὴν
ἡλικίαν, τὴν δὲ νοητὴν πολιὰν ἐπὶ τῆς
φρονήσεως ἔχοντα κιτιλ. For the accus.
with this and similar verbs see
Kuhner Il. p. 265 sq.

9. ἀνάσκαλον x.7.d.] Euseb. Ni-
com. in Theodt. H. £. i. 5 ἀνασκαλεύ-
σαντι TO πνεύματι τὸν λογισμόν, Which
passage favours the accusative τὸν
λογισμόν here. The metaphor of
ἀνασκάλλειν, ἀνασκαλεύειν, is from rak-
ing embers into a flame; e.g. Dion.
Areop. Eccl. Hier. vii. 11 (p. 272)
τοὺς ἐναποκειμένους ἐν σοὶ Tov θείου
πυρὸς ἀνασκαλεύσω σπινθῆρας.

II. Σαμουὴλ «.7.A.] These same
instances are produced by the pseudo-
Ignatius himself in the parallel pas-
sage, Magn. 3; comp. also AZost.
Const. 11. τ.

ὁ βλέπων] He is so called, 1 Sam.
1Χ5 Ὁ; 11, 18, 1 Chrons xxix, 26 ΠΕ
not while he was still μικρὸν παιδάριον.
The vision of his childhood however
(1 Sam. iii. 4 sq.) might have justified
the appellation even then.

142 IGNATIAN EPISTLES.

τῶν προφητῶν ἐγκαταλεχθεὶς τὸν πρεσβύτην Ἡλεὶ παρα-
νομίας ἐξελέγχει, ὅτι παραπλῆγας υἱεῖς Θεοῦ τοῦ πάντων
αἰτίου προτετιμήκει, καὶ παίζοντας εἰς τὴν ἱερωσύνην καὶ εἰς
τὸν λαὸν ἀσελγαίνοντας εἴασεν ἀτιμωρήτους.

ΠῚ:
τινας, δείξας ἐξώλεις αὐτοὺς καὶ οὐ πρεσβυτέρους εἶναι, καὶ
τῷ γένει ᾿Ιουδαίους ὄντας τῷ τρόπῳ Χαναναίους ὑπάρχειν.
καὶ Ἱερεμίας, διὰ τὸ νέον παραιτούμενος τὴν ἐγχειριζομένην
αὐτῷ πρὸς τοῦ Θεοῦ προφητείαν, ἀκούει" μὴ λέγε ὅτι Νεώ-
Tepoc εἰμί" διότι πρὸς TANTAC OYC ἐὰν EZATIOCTEIAW CE
πορεύσῃ, KAl KATA TTANTA OCA AN ENTEIA@MAL COI AdAH-
ceic’ ὅτι μετὰ cof ἐγώ εἶμι. Σολομὼν δὲ ὁ σοφός, δυο-
καίδεκα τυγχάνων ἐτῶν, συνῆκε τὸ μέγα τῆς ἀγνωσίας τῶν
γυναικῶν ἐπὶ τοῖς σφετέροις τέκνοις ζήτημα, ὡς πάντα τὸν

1 ἐγκαταλεχθεὶς] g; ἐγκατελεχθεὶς Gs; ἐγκατελέχθη [Anton.]. Ἡλεὶ] G;

ἤλεῦ σι; HAL g4; held LA. 2 ἐξελέγχει] ἀρ“; ἐλέγχει 243 redarguit L.
4 εἴασεν] GLA (translating loosely, mon castigavit); οὐκ εἴασεν g. With the latter

reading the nom. would be Σαμουήλ, but it is evidently wrong.

Gg,LA Anton. ; ὁ σοφώτατος gy.
calumniantes senes A.

5. νέος ὧν] Susann. 45 παιδαρίου
νεωτέρου © ὄνομα Δανιήλ.

@poyepovtas| ‘crudi senes’, not
‘crudeles senes’, as it is rendered in
the Latin Version. It denotes the
‘cruda viridisque senectus’ of Virgil,
and is used with diverse modifica-
tions of sense; (1) ‘in a green old
age’, e.g. Hom. 71. xxiii. 791 ὠμογέ-
povra δέ piv dao’ ἔμμεναι ; (2) ‘in the
first years of old age’, Galen Of, VI.
p- 379 (Kiihn) τὸ πρῶτον αὐτοῦ [τοῦ
γήρως] μέρος, ὃ τῶν ὠμογερόντων ὀνο-
μάζουσι, Dionys. Alex. in Euseb. 27.
E. vii. 21 ὅδους ὠμογέροντας ovs ἐκά-
λει πρότερον ὄντας ἔτρεφεν, Megasth.
Fragm. 23 (Hist. Graec. U. p. 419)
τεσσαροντούτεες ἀποθνήσκουσιν οἱ πρεσ-
βύτατοι αὐτῶν.. ὥστε τριακοντούτεες μὲν
ὠμογέροντες ἄν που εἶεν αὐτοῖσιν οἱ

5 ὁ σοφὸς]
ὠμογέροντας] GgL; ὁμογέροντάς Anton. ;

6 ἐξώλει:] Ggys Anton.; ἐξωλίας g,; adulteros
L; tmpudentes et libidinosos mente A.

8 τὸ] Gg, Anton.; τὸν gy.

ἄνδρες κιτιλ.; (3) ‘prematurely aged’,
Paul. Silent. 2% Azfhol. Il. p. 74
βόστρυχον ὠμογέροντα τί μέμφεαι;
comp. ὠμὸν γῆρας in Hom. Od. xv.
357. In the passage before us the
crudity is moral, not physical; the
passions of youth had not been mel-
lowed by the courses of the suns.

6. ἐξώλεις) ‘abandoned’, ‘accurs-
ead’, ‘profligate’, like ‘perditos’, an
idea of moral turpitude clinging to
the word; as e.g. Clem. Alex. Paed.
11, 10 (p. 235) ταῖς ἐξώλεσιν ἡδυπα-
θείαις.

7. τῷ γένει κιτιλ.}] From Susann.
56 εἶπεν αὐτῷ, Σπέρμα Χαναὰν καὶ οὐκ
᾿Ιούδα.

9. Μὴ λέγε κιτ.λ.] From Jer. i.
7, 8, abridged.

12. δυοκαίδεκα k.r.A.] So too Maga.

Δανιὴλ δὲ ὁ σοφὸς νέος ὧν ἔκρινεν ὠμογέροντάς 5

ΤΟ

MARY TO IGNATIUS. 143

Ν 5 Lal IFN A ’ “A Ν
λαὸν ἐκστῆναι ἐπὶ τῇ τοσαύτῃ τοῦ παιδὸς σοφίᾳ, καὶ φοβη-
\ Ν
τὰ δὲ
ae
αἰνίγματα τῆς Αἰθιόπων βασιλίδος, φορὰν ἔχοντα ὥσπερ τὰ

θῆναι, οὐχ ὡς μειράκιον, ἀλλ᾽ ὡς τέλειον ἄνδρα.

A ’, Cars, ν 3 ᾽ὔ ε 5» e A
τοῦ Νείλου ῥεύματα, οὕτως ἐπελύσατο ws ἔξω ἑαυτῆς γε-
Ν ν
νέσθαι τὴν οὕτως σοφήν.
3 γι \ ε , » Ν
IV. Ἰωσίας δὲ ὁ θεοφιλής, ἄναρθρα σχεδὸν ἔτι φθεγ-
΄ 3 ᾽ Χ lal lal
γόμενος, ἐλέγχει τοὺς TH πονηρῷ πνεύματι κατόχους, ὡς
4 \ ’ὔ
ψευδολόγοι καὶ λαοπλάνοι τυγχάνουσιν" δαιμόνων τε ἐκκα-
’ὔ Ν 3 ey Ν \ 3 » \
λύπτει τὴν ἀπάτην, καὶ τοὺς οὐκ ὄντας θεοὺς παραδειγματίζει,
\ Natu 3. OA \
Kal τοὺς ἱερωμένους αὐτοῖς νηποινὶ κατασφάζει, βωμούς τε
> lal > Ν 4 A
αὐτῶν ἀνατρέπει, καὶ θυσιαστήρια νεκροῖς λειψάνοις μιαίνει,
, A \ Si Ly
τεμένη τε καθαιρεῖ Kal τὰ ἄλση ἐκκόπτει Kal τὰς στήλας
,΄ὕ Ν x fas 3 La} 4 > ’ὕ ν A
συντρίβει καὶ τοὺς τῶν ἀσεβῶν τάφους ἀνορύττει, ἵνα μηδὲ
A »»,᾿ A aA ε ΄, ν εν la
σημεῖον ETL τῶν πονηρῶν ὑπάρχῃ: οὕτω τις ζηλωτὴς ἦν τῆς
9 πρὸς τοῦ] Gg; παρὰ Anton. ὅτι] σ (with Jer. i. 7); guonzam L; om.
G Anton. 10 διότι] δι᾽ ὅτι g,. ἐὰν] Gg,s; ἂν g4.
στείλω] Jer. 1. 7; ἐξαποστέλλω g,; mitto A; ἐξαποστελῶ Ggys Anton.; mzttam L.
11 ἐντείλωμαι] Ggys (with Jer. 1. 7); ἐντείλομαι g,; mando L. λαλήσεις] σ΄,
(with Jer. i. 7); λαλήσης Ggys. 18 ἔξω] GL[A]; ἐξ g. 19 οὕτως] Gg,;
οὔτω £4. 21 πνεύματι] GLA; ῥεύματι g.

22 τυγχάνουσιν] G;
τυγχάνουσι g. 24 νηποινὶ] σ; pesstme A; νήπιος ὧν GL. 28 ἔτι] GL;
ἢ τίσ; super (ἐπὶ A. ὑπάρχῃ] Gg4s; ὑπάρχει g,.

ἐξαπο-

τίς] Gg, L[A]; 7 gy.

3, Apost. Const. ii. 1. The Biblical 15. φοβηθῆναι) 1 Kings iii. 28 καὶ

narrative does not mention his age,
but simply calls him ‘young and
tender’ (1 Chron. xxix. 1), while of
himself he says, 1 Kings iil. 7, ἐγὼ
παιδάριον μικρόν. In 1 Kings il. 1
however [υἱὸς] ἐτῶν δώδεκα is added
in several MSS (including A) and some
versions, and the tradition was evi-
dently early, for it appears in Eupo-
lemus as quoted by Alexander Poly-
histor in Euseb. Praep. Ev. ix. 30. ὃ.
See Cotelier’s note on Afost. Const.
l.c. for Solomon ; and for the Jewish
view of this age as a critical time in
the development of the man see
Farrar Life of Christ τ. pp. 67, 68,
Taylor Sayings of the Fewish Fathers
ῬΊ ΤΣ:

ἤκουσαν πᾶς Ἰσραὴλ τὸ κρίμα τοῦτο ὃ
ἔκρινεν 0 βασιλεύς, καὶ ἐφοβήθησαν ἀπὸ
προσώπου τοῦ βασιλέως.

20. ἄναρθρα κιτλ.] He was eight
years old when he began to reign,
2 Kings) ΣΧ 1, 2: Chron. ΧΥΣΙΝ ἢν
but the beginning of his reform is
placed twelve years later (2 Chron.
xxxiv. 3). In JJZagu. 3 the language
suggests that he began to extirpate
the idolatries immediately on his
accession, when eight years old ; and
this is evidently the idea here. Pro-
bably the example is carelessly bor-
rowed from A fost. Const. 11. 1 Ἰωσίας
ev δικαιοσύνῃ ὀκτὼ ἐτῶν ἐβασίλευσεν,
where however there is no incorrect
statement.

IGNATIAN EPISTLES.

144

, Lal ’
εὐσεβείας καὶ τῶν ἀσεβῶν τιμωρός, ἔτι ψελλίζων τῇ γλώττῃ.
ε A ὯΝ
Δανεὶδ δὲ ὁ προφήτης ὁμοῦ καὶ βασιλεύς, ἡ τοῦ σωτηρίου
\ , es , , ἘΠῚΝ Σ ma 3
κατὰ σάρκα ῥίζα, μειράκιον χρίεται ὑπὸ Σαμουὴλ εἰς βασι-
Ὁ ‘\ 3: 2 a ΕῚ
hea: φησὶν γάρ που αὐτὸς ὅτι μικρὸς ἤμην ἐν τοῖο ἀλελ-
Φοῖο MOY KAl νεώτεροο ἐν τῷ οἴκῳ TOY πὰτρόο ΜΟΥ.
3 ,
V. Kai ἐπιλείψει με ὁ χρόνος, εἰ πάντας ανιχνεύειν
» \ > , 3 ΄, vas
βουλοίμην τοὺς [ἐν] νεότητι εὐαρεστήσαντας Θεῴ, προφη-
’ Ne , Ἂν ἊΨ ε Ν A. θέ
τείαν τε καὶ ἱερωσύνην καὶ βασιλείαν ὑπὸ Θεοῦ ἐγχειρισθέν-
ἀλλὰ
A > N A
σε ἀντιβολῶ, μή σοί τις περιττὸς εἶναι δόξω Kal φανητιῶσα'
3 \ ὃ 4 ’ 3 5 ε »Ὦ) \ > Ν >
ov yap διδάσκουσά σε ἀλλ᾽ ὑπομιμνήσκουσα TOV ἐμὸν ἐν
A \
Θεῷ πατέρα τούτους παρεθέμην τοὺς λόγους: γινώσκω yap
an \
τὰ ἑαυτῆς μέτρα καὶ OV συμπαρεκτείνω ἑαυτὴν τοῖς τηλικού-
cA > ip , δὴ ν “A Ν \ 4
τοις ὑμῖν. ἀσπάζομαί σου τὸν ἅγιον κλῆρον καὶ τὸν φιλό-
re
χριστόν σου λαὸν τὸν ὑπὸ τὴν σὴν κηδεμονίαν ποιμαινόμε-

ο \ Ἀν 9 ,
τας" ὑπομνήσεως δὲ ἕνεκα αὐτάρκη και τὰ εἰρημενα.

2 Δαυεὶδ] δαυίδ g4; dad g,; δαβὶδ Gs (but
7 ἐν] gL; om. GA (but A, as coming through
the ambiguous Syriac, is valueless here). 8 ἱερωσύνην καὶ βασιλείαν]
GLA; βασιλείαν (βασιλεῖαν g,) καὶ ἱερωσύνην g. 9 ἕνεκα] ἀρ»; ἕνεκεν gy.
αὐτάρκη] Gg4s; αὐταρκεῖ σι; suffictunt L; sufficiens sit A. 10 περιττὸς]
G; περιττὴ g. Il ὑπομιμνήσκουσα] Gg,; ὑπομνήσκουσα 4. 13 €av-
τὴν] ἃ; ἐμαυτὴν g 245. 14 ὑμῖν] Gsg,sL; ad te A; ἡμῖν gy.
φιλόχριστόν σου λαὸν] g; om. GLA.

No subscription in GgLA.

I γλώττῃ] £3 γλώσσῃ G.
prob. it is contracted 6aé).

καὶ τὸν

4. Μικρὸς ἤμην κιτιλ.] From the
apocryphal Psalm cli. 1 of the Lxx,
which does not appear in the He-
brew.

6. ἐπιλείψει με x.t.A.] The expres-
sion is taken from Heb. xi. 32.

10. φανητιῶσα] ‘ destrous of making
a display’, ‘ostentatious’, as e.g.
Jul. African. in Euseb. H. £. i. 7 εἴτ᾽
οὖν φανητιῶντες εἴθ᾽ ἁπλῶς διδάσκοντες,
Basil. de .5227. Sanct. 30 (111. p. 66),
with other passages given by Cote-
lier. For desideratives in -do, -ida,
see Lobeck Phryn. p. 80. Comp.
ἐπιδεικτιῶντα in Philipp. το.

21. χριστοφόρῳ] For the meaning

of this epithet see the note on Zphes.
9. It is applied to Timothy in Ps-
Magn. 3, as well as to certain
deacons, Ps-Smyrn. 12, and to Igna-
tius himself, MJart. len. Ant. 5.
This epithet ‘Christ-bearing’, ap-
plied to one whose name was Mary,
led to misunderstanding. The word
Jjiliae is omitted in some Latin copies,
doubtless because it was thought in-
appropriate as addressed to the
Lord’s mother. It seems probable
too that the spurious Latin corre-
spondence between Ignatius and the
Virgin Mary was suggested by this
letter addressed χριστοφόρῳ Μαρίᾳ.

TO MARY. 145

» ε 5 ες« »“« \
νον. πάντες Ol Tap ἡμῖν πιστοὶ προσαγορεύουσίν σε. ὑγιαί-
\ \ if
νειν με κατὰ Θεὸν προσεύχου, μακάριε ποιμήν.

Pe
ΠΡΟΣ MAPIAN.

ε Ν fd la lal
ΙΕ ΝΑΤΙΟΣ, ὁ καὶ Θεοφόρος, τῇ ἠλεημένῃ χάριτι Θεοῦ
\ Cnt \ , 3 A A AP Seon
Ὁ πατρὸς υὑψίστου καὶ Κυρίου Ιησου Χριστου τοῦ ὑπέρ
ε A 3 ΄’, , 3 / 4 Ἂ
ἡμῶν ἀποθανόντος, πιστοτάτῃ, ἀξιοθέῳ, χριστοφόρῳ θυγατρὶ
’ὔ A 5 lal 4

Μαρίᾳ, πλεῖστα ἐν Θεῴ χαίρειν.
Ι. Κρεῖττον μὲν γράμματος ὄψις, ὅσῳ περ μέρος οὖσα
τοῦ χοροῦ τῶν αἰσθήσεων οὐ μόνον οἷς μεταδιδοῖ τὰ φιλικὰ
la) \ ’ > \ \ - 3 , \ bs ἶ a
5 τιμᾷ TOV λαμβάνοντα, adda Kal οἷς ἀντιδέχεται TOV ἐπὶ τοῖς
fd 4 la i , , \ \
κρείττοσι πόθον πλουτεῖ: πλὴν δεύτερος, φασίν, λιμὴν Kat

TTPOC λιὰριὰΝ] πρὸς μαρίαν εἰς νεάπολιν τὴν πρὸς TS ζάρβω ἰγνάτιος (numbered
m in the marg.) G; τοῦ ἁγίου (add. ἱερομάρτυρος g,23) ἰγνατίου ἀρχιεπισκόπου θεου-
πόλεως (θεοπόλεως 55) ἀντιοχείας (add. ἐπιστολὴ g, 3) πρὸς wapiay g (marked a in the
marg. of g,24); 7gvatius mariae proselytae L* ; responsio epistolae mariae beato ignatio
scriptae (or a beato ignatio scripta) A.

Ig ἠλεημένῃ] ἐλεημένη (-νῃ) 5,55: χάριτι] GLA; ὑπὸ g. The reading
χάριτι is recognised also by 1, which for τῇ ἠλεημένῃ χάριτι has mésericordiam conse-
cutae et gratiam. 23 μὲν] Gg gysLl; γὰρ g3; om. A. ὅσῳ περ]
Gg gysLA; ἥπερ 23; velut 1. μέρος] Ggl; pars melior L* (repeating κρεῖττον) ;
propingua (ὅμορος) A. 24 μεταδιδοῖ] μεταδιδεῖ G. 26 φασίν]
Gg,; φασὶ g3; aiunt L; φησι g4; dicimus A; al. 1.

23. ὅσῳ περ «.t..] Zahn’s con- when it recetves in turn the desire
jecture, ὅσῳ πρῶτον μέρος κιτιλ., be- for greater favours’.
sides being unnecessary, seems hard- 26. δεύτερος...λιμὴν] The whole
ly appropriate. The contrast is not passage has a strong resemblance to
between a higher and a lower sense, Chrysost. fist. 27 (Of. II. p. 610)
but between direct apprehension bya ἐβουλόμην μὲν κατ᾽ ὄψιν συντυχεῖν τῇ
sense and indirect apprehension by εὐλαβείᾳ τῇ σῇ...ἀλλ᾽ ἐπειδὴ τοῦτο οὐκ
letter. The melior in the Latin ἔνι... ἐπὶ τὸν δεύτερον ἀναγκαίως ἤλθομεν
comes from an accidental repetition πλοῦν, τὴν ἀπὸ τῶν γραμμάτων παρα-
of the κρεῖττον in the previous clause. ψυχὴν ἑαυτοῖς χαριζόμενοι. The com-
24. οὐ μόνον κιτιλ.] ‘2¢ not only mon form of the Greek proverb for a
_ honours the recipient, when (by those pis aller is not δεύτερος λιμήν, as here,
acts whereby) it imparts friendly but δεύτερος πλοῦς, as in Chrysostom ;
Offices, but also itself is enriched, e.g. Plato Phileb. 19C, Phaed. 99D,

IGN. ΠῚ. IO

146 IGNATIAN EPISTLES.

ε A , ld ἃ ν 3 θὸ Ld ὃ δέ
ὁ τῶν γραμμάτων τρόπος: ὃν ὥσπερ ἀγαθὸν ορμον δεδέγ-
ν 35 5 eS
μεθα παρὰ τῆς σῆς πίστεως πόρρωθεν, ὥσπερ δι’ αὐτῶν
io 4 Ν 5 Ν , ε ‘\ “A > 0 A a ,
ἰδόντες TO ἐν σοὶ καλόν. at yap τῶν ἀγαθῶν, ὦ πάνσοφε
ἴων ww 5 Ὁ ’
γύναι, ψυχαὶ ταῖς καθαρωτέραις ἐοίκασι πηγαῖς" ἐκεῖναί τε
Ν 4 4 x N ὃ “ Shapes an ἴὸ 3 aN
yap τοὺς παριόντας, κἂν μὴ διψώσιν, αὐτῷ τῷ ELOEL ἐφέλ-
la ν \ »
κονται αὐτοὺς ἀρύσασθαι τοῦ ποτοῦ ἢ TE σὴ σύνεσις
an A EA an 3 an nA
παρεγγυᾷ, μετασχεῖν ἡμᾶς παρακελευομένη τῶν ἐν TH ψυχῇ
σου βλυζόντων θείων ναμάτων.
3 Ν ,ὕ Ss , 5 9 A al lal
Π1.. Ἐγὼ δέ, ὦ μακαρία, οὐκ ἐμαυτοῦ νῦν τοσοῦτον
ν » , A na re 3 , ,
ὅσον ἄλλων γενόμενος, Tals πολλῶν τών ἐναντίων γνώμαις
Lal Ἁ »Ν ἂν \ nw =,
ἐλαύνομαι, τὰ μὲν φυγαῖς, τὰ δὲ φρουραῖς, τὰ δὲ δεσμοῖς
5 5 3 \ iA > 4 5 x lal > 4
GAN οὐδενὸς τούτων ἐπιστρέφομαι: ἐν δὲ τοῖς ἀδικήμασιν
A ΄-“ ν 5 Lal A“ 4
αὐτῶν μᾶλλον μαθητεύομαι, ἵνα Ἰησοῦ Χριστοῦ ἐπιτύχω.
an A ἴω ε \ > ΕἾ
ὀναίμην τῶν δεινῶν τῶν ἐμοὶ ἡτοιμασμένων: ἐπειδὴ οὐκ ἄξιὰ
τὰ πάθημδτὰ τοῦ NYN KAIPOY πρὸς THN MEAAOYCAN δλόξὰν
ἀποκάλύπτεοθὰαι [εἰς HMAC].
2 δι’ αὐτῶν] G; per tpsas (i.e. Litteras) L; δι’ ἑαυτῶν δ: in col; e propinguo A.
3 ἰδόντες] GLIA; εἰδότες g. 4 Kabapwrépats] GL; καθαρωτάταις gl; al. A.
5 αὐτῷ] GL; suz1; om. δ᾽; al. A. 6 ποτοῦ] so accentuated correctly in gq.
The edd. generally (not Zahn or Funk) read πότου with g3. σὴ] GLAI; om. g.
8 ναμάτων] g; effusionum A; liguoribus 1; aguis L; πομάτων G. 9 ἐμαυτοῦ]
10 ὅσον] ὅσων G. πολλῶν] αρ111]; dub. A.

16 εἰς ἡμᾶς] GLI (with Rom. viii. 18); om.
20 τοῖν] Gg4s; τῆν (sic) 53; τοῖς gy. 21 ἧσαν]

ἐμαυτῶ σ,; ἐμαυτὸν G.
There is no authority for πολλαῖς.
gA. 19 κρίσει] plows ἃ.

Arist. Eth. Nic. ii. 9, Polit. iii. 13,
and so frequently.

2. δ αὐτῶν] sc. τῶν γραμμάτων.
The reading δ ἑαυτῶν is rendered
‘with our own eyes’, but it would not
be altogether a natural expression
with this meaning.

7. παρεγγυᾷ]
voucher’.

12. ev δὲ τοῖς κιτ.λ.] Taken from
Rom. 5. So the following words
ὀναίμην x.t.A. are adapted from the
context of the same passage, ὀναίμην
τῶν θηρίων τῶν ἐμοὶ ἡτοιμασμένων, but
the substitution of δείνων for θηρίων
shows that this letter is supposed to

‘tis a pledge, a

be written by Ignatius before his
condemnation ; see Mar. 7971. inscr.
14. οὐκ ἄξια κιτ.λ.] From Rom.
vill. 18, quoted also Mart. Lgn. Rom.
9, where the words are put into the
mouth of Ignatius.
20. τοῖν ἀνδροῖν] Maris and Eulo-
gius; see Mar. Jgn. 1 with the note.
21. ἧσαν͵ἠ; For this verb ἥδω
(=dvdave), which is rare in the active,
see Veitch Greek Verbs p. 264 sq.
γραφικών χωρίων] ‘passages of scrip-
ἤχου 5866 Wars Las 2, 2. ΤΙ yee
expression seems to have puzzled the
Latin translators, the one rendering
it by the unintelligible words ‘scrip-

ΤΟ ΜΑΒΥ͂. 147

71.
ἀσμένως ἐπλήρωσα, ἐν οὐδενὶ ἀμφιβάλλων ὧν αὐτὴ καλῶς
ἔχειν δεδοκίμακας. ἔγνων γάρ σε κρίσει Θεοῦ τὴν μαρτυ-

20 ρίαν τοῖν ἀνδροῖν πεποιῆσθαι, ἀλλ᾽ οὐ χάριτι σαρκικῇ" πάνυ

\ A
Ta δὲ ὑπὸ σοῦ διὰ τῆς ἐπιστολῆς κελευσθέντα

“Ὁ ‘\ ε A an A
δέ με ἧσαν καὶ al συνεχεῖς σου τῶν γραφικῶν χωρίων
an a > \ 3."
μνῆμαι: ἃς ἀναγνοὺς οὐδὲ μέχρις ἐννοίας ἐνεδοίασα περὶ τὸ
A 5 \ > A lal - i
πρᾶγμα: ov yap εἶχον τίσιν ὀφθαλμοῖς ἐκδραμεῖν ὧν εἶχον
5 ,ὔ ε \ A \
ἀναντίρρητον ὑπὸ σοῦ THY ἀπόδειξιν. ἀντίψυχόν σου γε-
,’ 5 ΄ 4 Cm &) an \ CaN la) A la “
25 νοίμην ἐγώ, ott φιλεῖς Ἰησοῦν τὸν υἱὸν τοῦ Θεοῦ τοῦ ζῶντος"
Ἂ Ν SN > = > \ \ > \ a > a
διὸ Kal αὐτὸς ἐρεῖ σοι’ ἐγὼ τοὺς ἐμὲ gidofntac ἀγὰπῶ:
οἱ δὲ ἐμὲ ζητοὔντες EYPHCOYCIN εἰρήνην.

IV.

ΕἾ Ν “ » » lal Ae nA
ἤκουον περὶ σοῦ, ETL OVTNS σοῦ ἐν TH Ῥώμῃ Tapa TO μακα-

᾿Επέρχεται δέ μοι λέγειν ὅτι ἀληθινὸς ὁ λόγος ὃν

30 ρίῳ πάπᾳ ᾿Ανεγκλήτῳ, ὃν διεδέξατο τὰ νῦν ὁ ἀξιομακάριστος

Κλήμης ὁ Πέτρου καὶ Παύλου ἀκουστής. καὶ νῦν προσέ-
g; gaudio-affecerunt A; ἦσαν G; evant L (multum enim mihi erant); fuerunt 1.
ai] Gg,g4s; om. g3; al. A; dub. L. It seems to have been wanting in 1, which
has asstdua fuerunt spatia, making συνεχεῖς the predicate.
Gg3; ἐνεδύασα g,; ἐννεδοίασα g4. 24 ἀναντίρρητον] Gg,sg3LA; ἀντίρρητον
g4; imeffabilem [1]. ἀντίψυχόν] (ἃ; ἀντίψυχός g. 29 οὔσης σοῦ] Gg,g3L;
οὔσης (om. σοῦ) g4; causante | (thus omitting Ze, but this might easily occur after
the last syllable of cawsante); dum...eras A.
(v. 1. anacletum) 1; enacletum A; cletum L; λήνῳ (1.6. λίνῳ) G; see the lower note.
τὰ νῦν] Gg,g3; ad praesens L; viv g4; dub. A; om. ].

22 évedolaca]

30 ᾿Ανεγκλήτῳ] g; anencletum

> ΄
31 ἀκουστής]

ἀρ, »»ς; ἀκουτιστής 54:

tibilium locorum’ and the other going
altogether wide of the mark.

24. ἀντίψυχον] Borrowed from
the genuine Ignatius; see the note
‘on Ephes. 21 (p. 87). It occurs fre-
quently in our spurious Ignatian
writer.

26. ἐγὼ τοὺς κιτ.λ.} From Prov.
viii. 17, but the original text of the
LXxX, following the Hebrew, ends
with εὑρήσουσιν, though χάριν is add-
ed in A.

29. ἐν τῇ Ῥώμῃ] See the note on
Mar. Ign. inscr.

30. ᾿Ανεγκλήτῳ] Ussher would
adopt the reading Λίνῳ (after 6), be-

cause the succession of the Roman
bishops thus accords with AZosz.
Const. vil. 46 Κλήμης δὲ μετὰ τὸν Λίνου
θάνατον κιτιλ. But the preponderance
and variety of authorities is decisive
in favour of ᾿Ανεγκλήτῳ, so that our
pseudo-Ignatius took the order of the
Roman bishops as he found it in
Eusebius (#. £. iii. 21, v. 6), Linus,
Anencletus, Clemens; comp. /s-
Trall. 7 Τιμόθεος καὶ Λίνος Παύλῳ καὶ
᾿Ανέγκλητος καὶ Κλήμης Πέτρῳ, where
the same sequence seems to be im-
plied, though the order is not neces-
sarily chronological.

31. KAnpns] The chronology of

l[O—2

148 IGNATIAN EPISTLES.

SLi Lind C3 , \ , » ΕΣ

θηκας ἐπ᾽ αὐτῷ ἑκατονταπλασίως, καὶ προσθείΐίης γε ἔτι, ὦ
ν ’ > 4 9 A \ ε A οΝ »
αὕτη. σφόδρα ἐπεθύμουν ἐλθεῖν πρὸς ὑμᾶς καὶ συναναπαύ-

a) > > > ͵ Ge \ > a 5.47
σασθαι ὑμῖν, ἀλλ᾽ οὐκ ἐν ἀνθρώπῳ H ὁλὸς δὐτοῦ. ἐπέχει
γάρ μου τὴν πρόθεσιν, οὐ συγχωροῦσα εἰς πέρας ἐλθεῖν,

e A 4 ἰλλ᾽ ¥ 9 “ ΕῚ , ὃ ἴων
ἡ στρατιωτικὴ φρουρά: ἀλλ᾽ οὔτε ἐν οἷς εἰμί, δρᾶν τι 5
ἢ παθεῖν οἷός τε ἐγώ. διὸ δεύτερον τῆς ἐν φίλοις παραμυθίας
τὸ γράμμα λογιζόμενος κατασπάζομαι τὴν ἱεράν σου ψυχήν,
an A A 3
παρακαλῶν προσθεῖναι τῷ τόνῳ. ὁ γὰρ παρὼν πόνος ὀλίγος,
Ν
ἃ δὲ προσδοκώμενος μισθὸς πολύς.
V. Φεύγετε τοὺς ἀρνουμένους τὸ πάθος Χριστοῦ καὶ τὴν το
ΕΝ
κατὰ σάρκα γέννησιν: πολλοὶ δέ εἰσιν ἄρτι οἱ ταύτην νο-
A Ν 5 / ἣν Ν ¥ Ni la A
σοῦντες τὴν ἀρρωστίαν. τὰ δὲ ἄλλα col παραινεῖν εὔηθες,
5 lal
κατηρτισμένῃ μὲν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῷ δυναμένῃ δὲ

“- A » , \
καὶ ἄλλους νουθετεῖν ἐν Χριστῷ ἈἈΑσπασαι πάντας τοὺς

μι

ὁμοίως σοι ἀντεχομένους τῆς ἑαυτῶν σωτηρίας ἐν Χριστῷ. 15
I ἑκατονταπλασίως] ἑκονταπλασίως g4. προσθείης] προσθείη G; πρόσθες σ:

apponas L; adjicies 1; adjicias or adjicies A. ἔτι] Gg, g3LA(?)l; om. gy.

2 αὕτη] Gg; dilecta (ἀγαπητή) L; tu cpsa (αὐτή) 1; om. A.

GL. 5 ἢ] οἱ g3. 7 γράμμα] Gg g3L[A][]]; δρᾶμα gy.

ἀρ; deprecans L; rogans 1; et rogo A; παρακαλῶ g,; παρακαλλῶ g3.

καὶ] gAl; ὥστε
8 παρακαλῶν]
προσ-
θεῖναι] προσθῆναι Gg; apponi L; superadjicere 1; augere A. τόνῳ] Gg e453
robori L; ad propositum 1; virtutem (fortitudinem) A; πόνῳ gz. There is the same
v. 1. in Mart. Ant. t (see 11. p. 474). g πολύς] displaced in g3 and printed
10 φεύγετε] GgysL; φεῦγε g,g3 (but accentuated φεύγε)
12 τὴν] Gg, g4; om. gz.
δὲ] Gg,g3L; al. A; om. gy

after Χριστοῦ.
Al. Χριστοῦ] Gg, g3; τοῦ χριστοῦ g4.
13 mev] Gg,g3L; ἐν g4; al. A; om. [l].

[1]. 15 ὁμοίως) GA (which has secundum tuum nomen et similituds-
nem); ὁμοίους gL; def. 1. σοι] Gg3e4; Ζιόϊ L; σου g,s; def. 1. For A see the
last note. ἀντεχομένους] Gg,g43 ἀντισχομένους 9. 16 οἱ sec.] g;
om. G. πρὸ] gLAI; πρὸς G. 17 Ἥρων] Ggys; heron | (with vv. 1].}}

this passage is taken from Euseb.
1. E. iii. 21, 22, ἐν τούτῳ δὲ Ῥωμαίων
εἰσέτι Κλήμης ἡγεῖτο, τρίτον καὶ αὐτὸς
ἐπέχων τῶν τῇδε μετὰ Παῦλόν τε καὶ
Πέτρον ἐπισκοπευσάντων βαθμόν" Λίνος
δὲ ὁ πρῶτος ἦν, καὶ μετ᾽ αὐτὸν ᾿Ανέγ-
κλητος. ἀλλὰ καὶ τῶν ἐπ᾽ ᾿Αντιοχείας
Evodiov πρώτου καταστάντος, δεύτερος
ἐν τοῖς δηλουμένοις ᾿Ιγνάτιος ἐγνωρίζετο.
In Ps-Philad. 4 Clement is repre-
sented as already dead (τῶν ἐξελθόν-

των τὸν βίον), while in this epistle,
which pretends to be written a little
earlier, he is still living. This is ex-
plained, as Zahn has pointed out
(I. v. A. p. 125 sq.), by the sequence
of the narrative in Euseb. 27. £. iii.
34, 36, 38, where the death of Cle-
ment is mentioned shortly before the
martyrdom of Ignatius, while an ac-
count of his epistle is given after
that event. The inference of our

TO THE TRALLIANS.

149

5 ’ td ε ’ Ὁ ε ’ QA &
ἀσπάζονταί σε ot πρεσβύτεροι Kat οἱ διάκονοι καὶ πρὸ

7 - ε \ Y
πάντων O LEPOS Ηρων.

5 ’ὔὕ 4
ἀσπάζεταί σε Κασσιανὸς ὁ ἕένος

Ἁ ε > , ε al
μου, καὶ ἡ ἀδελφή μου ἡ γαμετὴ αὐτοῦ, Kai τὰ φίλτατα

5 nw ,
αὐτῶν TEKVA.

> ’, \
ἐρρωμένην σε σαρκικὴν Kal πνευματικὴν

ε , ε , ε , be XN »» A
20 vyelay o Κύριος ayidoe ἀεί, καὶ ἴδοιμί σε ἐν Χριστῷ

τυχοῦσαν τοῦ στεφάνου.

ΠΡΟΣ ΤΡΑΛΛΙΑΝΟΥ͂Σ.

Te ὁ Kat Θεοφόρος, TH ἠγαπημένῃ Tapa Θεοῦ

Ἂ Ἂ A A 3 , Caars A , 9
πατρὸς καὶ Inoov Χριστοῦ ἐκκλησίᾳ ayia τῇ οὐσῃ ἐν

εἴρων 5.55; evon L; urion A (as it is elsewhere written in this version).
σιανὸς] 514; Κασιανὸς G. A is of no account here.

γαμετὴ] GgAl; et sponsa L.
GI; al. A.

sanctificet Ll; al. A.

19 τέκνα] gAl; om. GL.
σαρκικὴν καὶ πνευματικὴν ὑγείαν] GL; carnali et spirituali salute 1;
σαρκὶ Kal πνεύματι σ: spiritu et corpore A.

dei] GLAI; om. g.

Kac-
18 7
σε] gl; om.

See Hero 9, Ant. 13.

20 ἁγιάσει] Gg sg4; ἁγιάσοι 23;
21 τυχοῦσαν] 5 ; comsecu-

tam 1; τυγχάνουσαν G; potientem L; haeredem A.

Subscr. τοῦ ἁγίου ἰγνατίου ἐπιστολὴ πρὸς μαρίαν: a gy.

g3g4LA.

No subscription in

TIPOC TPAAAIANOYC] gy (with 8 in the marg.); ad trallianos ex smyrna | (with

vy. ll., but always retaining the form ¢ral/ianos) ; τοῦ αὐτοῦ ἐπιστολὴ πρὸς τραλλη-
σίους g, (with β in the marg.); τοῦ ἁγίου ἱερομάρτυρος ἰγνατίου ἀρχιεπισκόπου θεοπό-
λεως ἀντιοχείας ἐπιστολὴ πρὸς τραλλησίους β gz. As the form Τραλλιανοί is the
authentic reading in the heading of the genuine Ignatius (though L has ¢radesiis),

I have adopted it here.

author was that the death of Clement
immediately preceded that of Igna-
tius.

3. οὐκ ἐν ἀνθρώπῳ x.t.d.| Jer. x.
23 οἶδα Κύριε ὅτι οὐχὶ τοῦ ἀνθρώπου ἡ
ὁδὸς αὐτοῦ.

17. Κασσιανὸς] He is mentioned
also Hero 9, Ant.13. Zahn adopts the
form Kaovavos, considering that the
word is derived from Κάσιον the
mountain which overhung Antioch,

or from Kaovava a fortress near the
Syrian Apamea (Strabo xil. 2, p.
W52)sesee 20 21. ps Τῷ) Motes jz:
But, though the word is sometimes
written Κασιανός in the Greek inscrip-
tions (Boeckh C. /. 189, 196, 271,
272, all at Athens), it is more com-
monly Κασσιανός, and so always ap-
parently in those of Syria and the
neighbourhood (Boeckh C. Δ 4498,

4573 b, 4594, 8947 v). In a Greek

150 IGNATIAN EPISTLES.

Τράλλεσιν, ἐκλεκτῇ καὶ ἀξιοθέῳ, εἰ jon ἐν σαρκὶ καὶ
ρ : Ἢ καὶ ἀξιοθέῳ, εἰρηνευούσῃ ἐν cap

, ς an an An 9 , ε an 9 , A
πνεύματι ᾿Ιησοῦ Χριστοῦ, τῆς ἐλπίδος ἡμῶν, ἐν πάθει τῷ
διὰ σταυροῦ καὶ θανάτου καὶ ἀναστάσει: ἣν καὶ ἀσπάζο-

Lal lal X x
μαι ἐν τῷ πληρώματι ἐν ἀποστολικῷ χαρακτῆρι, καὶ εὐχομαι
πλεῖστα χαίρειν.
τ , tee) , 9 ε a»

I. “Apopor διάνοιαν καὶ ἀνυπόκριτον ἐν ὑπομονῇ ἔγνων
ε A - A nA A
ὑμᾶς ἔχοντας, οὐ κατὰ χρῆσιν ἀλλὰ κατὰ κτῆσιν: καθὼς
25 aN / Π λύ Ler ig Seared Cea ἃ ,
ἐδήλωσέν μοι Πολύβιος ὁ ἐπίσκοπος ὑμῶν, ὃς παρεγένετο

ἴω wn nw nw
θελήματι Θεοῦ πατρὸς καὶ ᾿Ἰησοῦ Χριστοῦ τοῦ υἱοῦ
3 a) 3 , Ν τ
αὑτοῦ συνεργείᾳ πνεύματος ἐν Σμύρνῃ, καὶ οὕτως μοι συνε-
, ὃ ὃ , > x A 3) ‘al ν A A nO

χάρη δεὸδεμένῳ ἐν Χριστῳ ἴησου wore pe TO πᾶν πλῆθος
ε lal 5 ΟῚ A An ΓῪ
ὑμῶν ἐν αὐτῷ θεωρῆσαι. ἀποδεξάμενος οὖν τὴν κατὰ Θεὸν
ε “- » 5 5 lal ΕἾ wn
ὑμῶν εὔνοιαν δι᾿ αὐτοῦ, ἔδοξα εὑρὼν ὑμᾶς μιμητὰς ὄντας
3 la A ἴω Lal
Inoov Χριστου Tov σωτῆρος.

11.

rap ἀγρυπνεῖ ὑπὲρ τῶν ψγχῶν ὑμῶν, ὧς λύγον ἀπολώ-

A 5 » ε ’ ε “ , > \
To ἐπισκόπῳ ὑποτάσσεσθε ws τῷ Κυρίῳ' aytoc
a i Ν ,ὔ , Vs A
con Θεῷ. διὸ καὶ φαίνεσθέ μοι οὐ κατὰ ἄνθρωπον ζώντες,

5 \ AG iS A Ν \ 3 ε lal > 4 ν
ἀλλὰ κατὰ Ἰησοῦν Χριστὸν τὸν dv ἡμᾶς ἀποθανόντα, ἵνα

, > \ , 5 a Ν A

πιστεύοντες εἰς TOV θάνατον αὐτοῦ διὰ τοῦ βαπτίσματος κοι-

\ an 9 , ΟῚ A A > ,
νωνοὶ τῆς ἀναστάσεως αὐτοῦ γένησθε. ἀναγκαῖον οὖν ἐστίν,

I ἀξιοθέῳ] ἀξιωθέω g,. 8 μοι] 1 (with I); om. g. 9 πατρὸς]
g,g31; om. g4 with [I]. καὶ] txt 1 with [I]; add. κυρίου g. το οὕτως]
g,g4 with 1; οἴ 1; ὄντως g3. συνεχάρη] συνεχάρει ¥, 23. 13 ἔδοξα]

£,2384; αἀρηοῦὶ |. The correct reading in I is ἐδόξασα (see 11. p. 154); but there
is no indication of this reading in the Long Recension, and probably the author of
it had a corrupt text before him. εὑρὼν] g,g31 with I; εὑρεῖν gy. ὑμᾶς]
ἡμᾶς 55. 17 μοι] g4s with 1; mihi l; me 6,55. 22 ὑποτάσσεσθε] 245
with I (see 11. p. 155); sabditd estote 1; ὑποτάσσεσθαι 2,93. 25 ᾿Ιησοῦ
Χριστοῦ] 5554] with 1; χριστοῦ ἰησοῦ g,. 27 αὐτοὺς] σ.5.5, with I. In1the

inscription at Rome also, we meet
with a Syrian Christian Cassianus
with his wife and son; C. 7. 9787
ἔνθα Kita ἐμιδάβους, γαμητὴ Κασσιανοῦ
Τολμαρίου, κώμης ᾿Αδάνων καὶ ὁ ὑὸς
αὐτοῦ Πέτρος, and another of the same
name from the same place was buried
at Treviril, C. 7. 9892 ἐνθάδε kire ἐν
npnve Κασσιανὸς ᾿Αβεδσιμίου ἀπὸ [κἸώ-
(uns) [Αδ᾽)δάνων κιτιλ. Adana was ἃ

Cilician town between Tarsus and
Antioch, and therefore in the locality
with which this Ignatian letter is
concerned. As in all these cases the
name is spelt with oo, and as our
authorities all agree in this form in
Hero 9, Ant. 13, and with only one
exception here also, I have written it
Kaoovavos. Among Christians in the
second century the name is borne by

TO THE TRALLIANS. 151

9 Ἂν lal
ὁσαπερ ποιεῖτε, ἀνευ τοῦ ἐπισκόπου μηδὲν πράττειν ὑμᾶς:
3 > ε , ΗΝ Lal ’ὔ ε > /
ἀλλ᾽ ὑποτάσσεσθε Kat τῷ πρεσβυτερίῳ, ὡς ἀποστόλοις
Ἴ οὐ Χ A A 2\. (ὃ ε A 3 e ὃ ’, 5 Sages
noov Χριστοῦ, τῆς ἐλπίδος ἡμών, ἐν ᾧ διάγοντες ἐν αὐτῷ
ε A \
εὑρεθησόμεθα. δεῖ δὲ καὶ τοὺς διακόνους ὄντας μυστηρίων
3 A nw
25 Ἰησοῦ Χριστοῦ κατὰ πάντα τρόπον ἀρέσκειν: οὐ yap Bpo-
nA \ A 9 , 9 3.15 , Ay ue ,
τῶν καὶ ποτῶν εἰσι διάκονοι ἀλλ᾽ ἐκκλησίας Θεοῦ ὑπηρέ-
΄, ΓΝ 39 \ Ν 3 »Ἤ ,ὕ ε “
δέον οὖν αὐτοὺς τὰ ἐγκλήματα φυλάττεσθαι, ὡς πῦρ
φλέγον.
1.

5 \ ε Ν > “A ves , ,ὔ 3 “A
30 πεσθε αὐτοὺς ws Χριστὸν ᾿Ιησοῦν ov φύλακές εἰσιν τοῦ

Αὐ Ν Ν iy) 3» A ε A δὲ 3 ,
UTOL μεν ουν εστωσαν TOLOUTOL. υμεις [s εντρε-

4 e NG CR SZ “A \ A ν /, ε ’
τόπου, ὡς καὶ O ἐπίσκοπος του πατρος τῶν ὁλων τύπος υὑπάρ-
ε Ν 4 ε a “A Ν ’
χει, οἱ δὲ πρεσβύτεροι ὡς συνέδριον Θεοῦ καὶ σύνδεσμος

5 ’ὔ A Ἂς ’ > , 3 \ 3
ἀποστόλων Χριστοῦ. χωρὶς τούτων ἐκκλησία ἐκλεκτὴ οὐκ

" 9 9 \
ἔστιν, οὐ συνάθροισμα ἅγιον, οὐ συναγωγὴ ὁσίων. πέπεισ-

35 pee δὲ καὶ ὑμᾶς οὕτω διακεῖσθαι" τὸ γὰρ τ τ τῆς
ἀγάπης [ee] ἐχάβον καὶ ἔχω μεθ᾽ ἑαυτοῦ ἐν τῷ ἐπισκόπῳ
ὑμῶν" οὗ αὐτὸ τὸ “κατάστημα τυ μαθητεία, ἡ ἡ δὲ πραότης
αὐτοῦ δύναμις" ὃν λογίζομαι καὶ τοὺς ἀθέους ἐντρέπεσθαι.

sentence is translated ofortet ergo praccepta eorum observare. The ed. princ. sub-
stituted αὐτῶν, which may have been either a misprint or a conjecture founded
on the Latin. It has been followed by subsequent editors. 34 ἅγιον] £1843
ἁγίων g3. The best Mss of 1 have megue congregatio sancta neque collectio sancto-
rum: the common text transposes the two clauses. 36 ὑμῶν] 1 with 1;
om. g. μεθ’ ἑαυτοῦ] with I; μεθ᾽ ἑμαυτοῦ g, (the aspirate over the e being
blotted) g3; μετ ἐμαυτοῦ gs g4s. The ed. princ. printed μετ ἐμαυτοῦ, and has been
followed by subsequent editors. 38 ὃν} g,g3g4s with I; guam (jv) 1 (with
a v.l. guem). Dressel’s citation of g, for the reading ἣν is an inexplicable error;
the Ms only begins some lines lower down.

sion, though it is an obvious corrup-
tion of the original ἐδόξασα of Igna-
tius, It cannot have the sense agvo-
vi which the Latin Version gives

the second Gentile bishop of Jerusa-
lem (Euseb. H. £. v. 12) and by the
heretic Julius Cassianus (Clem. Alex.
Params 21, Ρὺ 378: iis 13, Ρ- 553 ;

etc).

‘Hospitem illum appellans’, says
Zahn, ‘summam antiquitatis apos-
tolicae simplicitatem affectat ; conf.
Rom. xvi. 23, Act. xviii. 3’.

13. ἔδοξα] There is no authority
for any other reading in this recen-

to it, nor can any adequate meaning
be assigned to it consistently with
Greek usage.

15. αὐτὸς yap «.r.A.] From Heb.
xiii. 17, where however it is plural,
αὐτοὶ yap k.T.A.

152 IGNATIAN EPISTLES.

3 lal PAS , , 3 ta) ν nN
ἀγαπῶν ὑμᾶς φείδομαι συντονώτερον ἐπιστεῖλαι, ἵνα μὴ
΄ δ ὯΝ ΄ Ἃ 3 ΄ / \ \
δόξω τισὶν εἶναι προσάντης ἢ ἐπιδεής. δέδεμαι μὲν διὰ
Χριστόν, ἀλλ᾽ οὐδέπω Χριστοῦ ἀξιός εἰμι: ἐὰν δὲ τελειωθώ,
τάχα γενήσομαι.
IV.
an Δ 5 ΄, 538 ν Ni. ΝΣ i
μετρῶ, ἵνα μὴ ἐν καυχήσει ἀπόλωμαι. καλὸν δὲ τὸ én Κγρίῳ
KAYY&COAl. κἂν ἐρρωμένος ὦ τὰ κατὰ Θεὸν, πλεῖόν με δεῖ
“~ ‘A \ 4 A 5 “A la) ’, . ε 4
φοβεῖσθαι καὶ μὴ προσέχειν τοῖς εἰκῇ φυσιοῦσί je’ οἱ γάρ
A A“ ἴω lal > 3
με ἐπαινοῦντες μαστιγοῦσιν᾽ ἀγαπῶ μὲν γὰρ τὸ παθεῖν, ἀλλ
> i 3 » , > \ \ “A la) 3 la) len)
οὐκ οἶδα εἰ ἀξιός εἰμι. TO γὰρ ζῆλος Tov ἐχθροῦ πολλοῖς
χρήζω οὖν πραότητος, ἐν
- , ε »»᾿ ἴων 5 κ᾿ , ε Ἂ
ἣ καταλύεται ὁ ἄρχων τοῦ αἰῶνος τούτου ὁ διάβολος.

μὲν οὐ φαίνεται, ἐμὲ δὲ πολεμεῖ.

V. Μὴ γὰρ οὐκ ἐδυνάμην ὑμῖν μυστικώτερα γράψαι ;
ἀλλὰ φοβοῦμαι μὴ νηπίοις οὖσιν ὑμῖν βλαβὲν παραθώμαι᾽
καὶ σύγγνωτέ μοι, μὴ οὐ δυνηθέντες χωρῆσαι τὴν ἐνέργειαν

AL τὴ \ \ oe Ye 3 , , \ ,
otpayyahwbnre’ καὶ yap ἐγώ, οὐ καθότι δέδεμαι καὶ δύναμαι
νοεῖν τὰ ἐπουράνια καὶ τὰς ἀγγελικὰς τάξεις καὶ τὰς τῶν
5 i Ν A > , , ’, Ν
ἀρχαγγέλων καὶ στρατιῶν ἐξαλλαγάς, δυνάμεών τε καὶ κυριο-

3 > Ἂν
Οὐχ ὡς ἀπόστολος διατάσσομαι' ἀλλ᾽ ἐμαυτὸν !

6 ἵνα μὴ... καλὸν δὲ τὸ] om. g3.
τὸν θεὸν Dam. il. 522; apud deum |.
πλείονά με £43 πλέον [1].
g Max. with 1; φυσῶσίν με Dam.

Dam.; add. me1; add. pe I.
10 τὸ yap] g,g4 with 1; ὁ yap g3.

ἐν 7] g Anton. 147; ἐν ᾧ Dam. ii. 650; τ].

Dam?;om. TL.
14 παραθώμαι] παράθωμαι 4.

2. προσάντης κιτ.λ.)} ‘harsh or
importunate’, i.e. with a beggar’s im-
portunity (ἐπιδεής ‘indigus’). Or does
ἐπιδεής mean ‘ deficient’, ‘weak’?

17. τὰς ἀγγελικὰς κιτ.λ.} For the
enumeration here comp. Afost. Const.
Vill. 12 ἀναρίθμητοι στρατιαὶ ἀγγέλων,
ἀρχαγγέλων, θρόνων, κυριοτήτων, ἀρχῶν,
ἐξουσιῶν, δυνάμεων, στρατιῶν αἰωνίων"
τὰ Χερουβὶμ καὶ τὰ ἑξαπτέρυγα Σεραφὶμ
x.t.A. In the passage which follows,

8 μὴ] gl with I; om. Max. Dam.

7 74 κατὰ Θεὸν] g Max. ii. 638; κατὰ
πλεῖόν με] g,g3; Dam.; πλέον we Max.;
φυσιοῦσί με]

οἱ γάρ με ἐπαινοῦντες] g (comp. I); Az vero
gui me laudant 1; ἐπαινοῦντες yap we Max. Dam.

9 μαστιγοῦσιν] g Max.

ἀγαπῶ μὲν γὰρ τὸ παθεῖν] 1 with I; om. g.

11 οὖν πραότητος] Here g, begins.
12 ὁ διάβολος] g; διάβολος Anton.

13 ἐδυνάμην] Zahn; foteram 1; δύναμαι 1; ἐβουλόμην g.
18 ἀρχαγγέλων] Morel; ἀγγέλων σ,5,5 6.5.5.

ἐξαλλαγὰς seems to mean ‘varieties’,
for which διαφορὰς and παραλλαγὰς
are synonymes.

22. τὸ.. ἀπαράθετον] ‘Peerlessness’,
as e.g. in Basil. c. Eunom. i. 26 (I. p.

237).
27. Wa τὸ αὐτὸ «t.A.| From I
Cor. i. 11. Part of the same passage

is quoted also Ps-Ephes. 2.
29. εἰσὶ yap «.7.A.] From Tit. i.
10.

TO THE TRALLIANS. 153

τήτων διαφοράς, θρόνων τε καὶ ἐξουσιῶν παραλλαγάς, αἰώνων
20 τε μεγαλειότητας, τῶν τε Χερουβεὶμ καὶ Σεραφεὶμ τὰς ὕπερο-

χάς, τοῦ τε πνεύματος τὴν ὑψηλότητα καὶ τοῦ Κυρίου τὴν

βασιλείαν, καὶ ἐπὶ πᾶσιν τὸ τοῦ παντοκράτορος Θεοῦ ἀπαρά-

θετον, ταῦτα γινώσκων ἐγὼ οὐ πάντως ἤδη τετελείωμαι ἢ

μαθητής εἰμι, οἷος Παῦλος καὶ Πέτρος" πολλὰ γάρ μοι λείπει,
25 wa Θεοῦ μὴ ἀπολειφθώ.

at
ea:

ἘΝ fa \ > ͵ , \ a
Χριστου, ina TO δὐτὸ λέγητε ANTEC KAI MH ἡ ἐν YMIN

Παρακαλῶ οὖν ὑμᾶς, οὐκ ἐγὼ ἀλλ᾽ ἡ ἀγάπη Ἰησοῦ

CXiCMATA HTe δὲ KATHPTICMENO! TH αὐτῆ γνώμῃ Kai τῷ
AYT@ νοΐ. εἰοὶ γὰρ τινες μὰτδιολόγοι KAl φρενάπᾶτλδι, οὐ
30 χριστιανοὶ ἀλλὰ χριστέμποροι, ἀπάτῃ περιφέροντες τὸ ὄνομα
Χριστοῦ, καὶ καπηλεύοντες τὸν λόγον τοῦ εὐαγγελίου, καὶ
τὸν ἰὸν προσπλέκοντες τῆς πλάνης τῇ γλυκείᾳ προσηγορίᾳ,
ὥσπερ οἰνομέλιτι κώνειον κεραννύντες, ἵνα ὁ πίνων, τῇ γλυ-
κυτάτῃ κλαπεὶς ποιότητι τὴν γευστικὴν αἴσθησιν, ἀφυλάκτως

A ἴω A nw Lal

35 Τῷ θανάτῳ περυπαρῇ). παραινευ τις Των παλαιῶν" MHAEIC
The reading ἀρχαγγέλων seems to be required by the context and is suggested by
the rendering of 1, e¢ possum quidem tntelligere caelestia; angelorum scilicet atque
archangelorum ordines, militiarum diversitates, virtutum et dominationum differen-
tias, where the translator has wrongly connected together τὰς ἀγγελικὰς τάξεις Kal
Tas τῶν ἀρχαγγέλων. στρατιῶν] 5,53; στρατειῶν 5.5.5. 20 μεγαλειό-
TyT as] 54; magnificentias|; μεγαλότητας σ.5,55. Χερουβεὶμ... Σεραφεὶμ] 5.55.5;
χερουβὶν.. .σεραφὶν σ΄, ; cherubin...seraphin | (but with a ν.]. cherubim...seraphim).

22 καὶ ἐπὶ πᾶσιν] om. gy. 24 ἸΠαῦλος καὶ Ilérpos] g.g3g45; paulus aut

petrus 1; wérpos kal παῦλος g,, this being the common order. 27 λέγητε]
21838455 λέγετε g.. 31 Χριστοῦ] 545,54; τοῦ χριστοῦ 6. καὶ sec.]
£,238453 641; ἵνα καὶ g,. 32 γλυκείᾳ] σ.555,.; γλυκίᾳ g,. 33 οἶνο-

μέλιτι] οἰνωμέλιτι g,. κώνειον] F845; κώνιον 5.5.

30. χριστέμποροι) ‘ traffickers in
Christ’: see Ps-Magn. 9 with the
note. The word occurs in Doctr.
“οί, Apost. p.12. Comp. Basil. EA.
240 (III. p. 370) χριστέμποροι yap οἱ
τοιοῦτοι καὶ ov χριστιανοί. In both
passages the word is suggested by
the accompanying καπηλεύοντες τὸν
λόγον ‘huckstering the word’, with
the idea of adulteration involved, a
phrase borrowed from 2 Cor. ii. 17.

This last phrase is rightly translated
in the Latin Version here ‘caupo-
nantes verbum evangelii’ (after En-
nius ‘non cauponantes bellum’), but
in Ps-Magn. 9 ‘verbum Dei in ta-
bernis praedicantes’.

35. τις τῶν παλαιῶν] The source
of the quotation which follows has
not been pointed out. Can it be
taken from the elder quoted by Ire-
nzeus (ill. 17. 4), ‘sicut quidam dixit

154 IGNATIAN EPISTLES.

> , a ’ ’, \
ἀγαθὸς λεγέσθω, κἀκῷ TO ἀγαθὸν KEpaNNyc. λέγουσι yap
3 ν \ , 5 3 ν Ν
Χριστόν, οὐχ ἵνα Χριστὸν κηρύξωσιν ἀλλ᾽ ἵνα Χριστὸν
5 UA 5 \ 3 , , y ie Jd
ἀθετήσωσιν᾽ καὶ ov νόμον προβάλλουσιν ἵνα νόμον συστή-
9, λδλ΄7΄, 9 ΄ ΄ Ἢ \ \ Ν
σωσιν, ἀλλ᾽ ἵνα ἀνομίαν καταγγείλωσιν᾽ τὸν μὲν γὰρ Χρι-
\ > A \ , A Ἷ an,
στὸν ἀλλοτριοῦσι τοῦ πατρός, τὸν δὲ νόμον τοῦ Χριστοῦ
\ 3 , , ΄, aes) ,
τὴν ἐκ παρθένου γέννησιν διαβάλλουσιν᾽ ἐπαισχυνόμενοι
Ν Ν \ 4 > an Ν x 3 be
TOV σταυρον TO πάθος αρνουνται καὶ ΤῊΝ αναστασιν
\ \ ¥ A Q
οὐ πιστεύουσιν τὸν Θεὸν ἄγνωστον εἰσηγοῦνται: τὸν
Ν > , Ν ἴω 3 Nee. »
Χριστὸν ἀγέννητον νομίζουσιν" τὸ δὲ πνεῦμα οὐδὲ ὅτι ἔστιν
ε La \ δὲ 3. ΡΝ \ Ν εν \ ay
ομολογουσιν. τινες O€ αὐτων TOV μεν νιον ψιλὸν ἄνθρωπον
5 Ε ΩΣ > X ‘\ fas
εἶναι λέγουσι, ταὐτὸν δὲ εἶναι πατέρα καὶ υἱὸν καὶ πνεῦμα
ν Ν Ν A » A 5 δὴ Lesage) ae: fe
ἅγιον, Kal THY κτίσιν ἔργον Θεοῦ ov dua Χριστοῦ ἀλλ᾽ ἑτέρου
>
Twos ἀλλοτρίας δυνάμεως.
3 ’ὔ oy \ ν A
VII. ᾿Ασφαλίζεσθε οὖν τοὺς τοιούτους, wa μὴ λάβητε
/ A ε Lal “ Ν Ν 4 ε lal 5
βρόχον ταις εαὐυτων ψυχαῖς" καυ TOV βίον υμῶων ἀπρόσκοπον
lal 3 ΄, Ψ \ ‘ a a
τίθεσθε πᾶσιν ἀνθρώποις, ἵνα μὴ γένησθε maric TH οκοπιᾷ,
\ ς ͵ 2 ἢ ς τ Ν ς \
KAl ὧς AIKTYON EKTETAMENON. ὁ MH ἰώμενος YAP EdAYTON
ἐν τοῖς ἔργοις EAYTOY ἀδελφός ECTIN TOY AYMAINOMENOY
ε ' 2\ ἘΣ Ae a > as , 3 ΄,
ἑδυτόν. ἐὰν οὖν καὶ ὑμεῖς ἀποθῆσθε φυσίωσιν, ἀλαζονείαν,
I ἀγαθὸς] ἀγαθὼς g.. 3 ἀθετήσωσιν] εὐθετήσωσιν 5. νόμον ῬΥ].]
μόνον g.. προβάλλουσιν ἵνα νόμον] om. g,g,g394. I have inserted the words
from the Latin which runs et legem proferunt non ut legem statuant, sed ut legi
contraria annuntient. They are obviously wanted to preserve the parallelism with
the preceding sentence. The omission is easily explained by homceoteleuton. The
missing words are differently supplied by Zahn. συστήσωσιν] £4; statuant 1;
συστήσουσιν σ.8,583: 6 τὴν] σ.5,54; καὶ τὴν g3; etl.
£12,831; κατὰ σάρκα gy. 8 πιστεύουσιν. ..νομίζουσιν] g,; πιστεύουσι... .νομί-
ἕουσι 5,85. το ὁμολογοῦσιν] 8,83; ὁμολογοῦσι g.. 11 δὲ] g.g3g45; δ᾽ g,.
16 τίθεσθε] £,23845; apponite 1; τίθεσθαι g, (ε being written above). τῇ σκοπιᾷ])
σ,5954; explorationzs (τῆς σκοπιᾷ5) 1; τῆς κοπιᾶς g,, but with o written above and

ἐκ παρθένου]

superior nobis de omnibus qui quo-
libet modo depravant quae sunt Dei
et adulterant veritatem : 771 Dez lacte
gypsum male miscetur’?

9. τὸ δὲ πνεῦμα κιτ.λ.] Language
closely resembling Acts xix. 2.

Io. τινὲς δὲ αὐτῶν κιτ.λ.) Three
classes of heretics are here signified :
(1) Ebionites; (2) Sabellians; (3)

Gnostic dualists; together with the
later heresies which were allied to
any of these.

16. παγὶς τῇ σκοπιᾷ κιτ.λ.] From
Hosea v. I παγὶς ἐγενήθητε κατιλ.,
where τῇ σκοπιᾷ stands for the proper
name ‘ Mizpah’ of the original.

17. ὁ μὴ ἰώμενος κιτ.λ.] From Prov.
XVlil. 9.

TO THE TRALLIANS. 155

, ε ΄ ὃ \ CNL 3 ΩΣ 3 ΄ “
20 τύφον, ὑπεροψίαν, δυνατὸν ὑμῖν ἐστιν εἶναι ἀχωρίστους Θεοῦ.
\ Ν . ͵ 2 ’ Mahe € '
Erryc yap τοῖς φοβογμένοις ἀὐτόν" Kal ἐπὶ Tina, φησίν,
ἐπιβλέψω ἀλλ᾽ ἢ ἐπὶ τὸν τὰἀπεινὸν Kal ἡσύχιον Kal τρέ-
, \ ͵ io A θ δὲ Ν \ 5.
MONTA MOY τοὺς λύόγογο; αἰδεῖσθε ὃε καὶ τὸν ἐπίσκοπον
ε “ e , θ Ν ἘΠῚ ΑΝ ε 4 , 5 ,
UKB@V ὡς Χριστὸν, κασὰ υμιν OL μακάριοι διετάξαντο Q7TO-
ε \ A λ
25 στόλοι. ὁ ἐντὸς τοῦ θυσιαστηρίου ὧν καθαρός ἐστιν" διὸ
x ε lay lal
καὶ ὑπακούει τῷ ἐπισκόπῳ Kal τοῖς πρεσβυτέροις" ὁ δὲ
3 \ + Ga ’ 3 ε Ὁ ἴω lal
ἐκτὸς WV, OUTOS ἐστιν ὁ χωρὶς τοῦ ἐπισκόπου καὶ τῶν πρεσ-
Ν A ’ὔ lal ͵
βυτέρων καὶ τῶν διακόνων τι πράσσων, ὁ τοιοῦτος μεμίλν-
τὰι TH ογνειλήσει, KAl ECTIN ἀπίοτου χείρων. τί γάρ ἐστιν
SEL 7 3 gs , > “A x, 3 , Sa F ΄,
30 ἐπίσκοπος, ἀλλ᾽ ἢ πάσης ἀρχῆς καὶ ἐξουσίας ἐπέκεινα πάν-
nw e es »y r
των κρατών, ws οἷόν τε ἄνθρωπον κρατεῖν μιμητὴν γινόμενον
\ ἴω lal A ,
κατὰ δύναμιν Χριστοῦ Tov Θεοῦ ; τί δὲ πρεσβυτέριον ἀλλ᾽ ἢ
ε id , ἈΝ Ν “A
σύστημα ἱέερον, σύμβουλοι και συνεδρευταὶ του ἐπισκόπου "
» Ν »»Ἅ > > x \ A 5 “ ,
τί δὲ διάκονοι, GAN ἢ μιμηταὶ τῶν ἀγγελικῶν δυνάμεων, λει-
ἴω > Lal Z \ \ »
35 τουργοῦντες αὐτῷ λειτουργίαν καθαρὰν καὶ ἄμωμον; ὡς
> ep ε ν aE β A , XN T 10 Ν
TEMAVOS O aylos AKWNWM TW μακάριῳ, και ιμοῦσέος και
A ’ὔ No id ἧς ’ ε
Awos Παύλῳ, καὶ ᾿Ανέγκλητος καὶ Κλήμης Πέτρῳ. ὁ τοίνυν
afterwards corrected into τῇ σκοπιᾷ. 17 ἑαυτὸν] ἐμαυτόν g,. 18 ἑαυτοῦ]
£,8,5233 αὐτοῦ v4. ἀδελφός k.T.X.] written in g3 adehpor ἐστι καὶ λυμαινόμενος
τὸν ἑαυτοῦ. λυμαινομένου] λυμαινομαίνου g.. 19 ἀποθῆσθε] £3; ἀπόθησθε
243 ἀπόθεσθε g.. ἀλαζονείαν] ἀλαζωνίαν g,. 20 τύφον] τῦφον g4.
ἀχωρίστους] σ.5.54; ἀχωρίστοις 65. 21 ἐγγὺς γὰρ] g,; add. ἐστὶ σ. 555, [1].
τοῖς] g,g,2324. The word was omitted by Ussher, apparently through accident, and
he was followed by Voss and several later editors. 24 καθὰ] g.9,94; καθ᾽
ὃ g3. ἀπόστολοι] £1,384; οἱ ἀπόστολοι g,. 28 μεμίανται] μεμίαται g4.
20 χείρων] χεῖρον g,. 31 ἄνθρωπον] txt g,g,g3]; add. πάντων gy. γινό-
μενον] £83845; γενόμενον g.. 35 αὐτῷ] txt σ.5.59}; add. ἀεὶ gy. 37 ᾿Ανέγ-
KAnTos] £,2,8324; anacletus 1. The form ᾿Ανάκλητος was tacitly substituted in the
Greek text by Morel, as may be inferred from his note on another passage (see

p- 148 of his edition), and he has been followed by several other editors (e.g.
recently Cureton and Dressel), though not by Ussher.

21. ἐγγὺς κιτ.λ.] From Ps. Ixxxiv 28. μεμίανται «7.A.) From Tit. i.
(Ixxxv). 9. The quotation which fol- 15 μεμίανται.. ἡ συνείδησις, while the
lows, ἐπὶ τίνα k.t.X., is from Is.lxvi. 2. following expression, καὶ ἔστιν ἀπίστου

24. διετάξαντο ἀπόστολοι] The re- χείρων, is from 1 Tim. v. 8.
ference is to the spurious AZostolical 35. ὡς Στέφανος κιτ.λ.] Comp. ero 3.
Constitutions: see esp, ii. 20 ὁ γὰρ 37. ᾿Ανέγκλητος] See the note on
ἀκούων αὐτοῦ Χριστοῦ ἀκούει, καὶ ὁ Ps-Ign. War. 4. ΐ
αὐτὸν ἀθετῶν Χριστὸν ἀθετεῖ k.T.A.

156 IGNATIAN EPISTLES.

, ΓΑ » , Ἦν a \ ὃ , 1.0
τούτων παρακούων ἄθεος πάμπαν εἴη ἂν καὶ δυσσεβής, αθε-
τῶν Χριστὸν καὶ τὴν αὐτοῦ διάταξιν σμικρύνων.

a A 3 ν »»
VIII. ᾿Ἐγὼ δὲ ταῦτα ὑμῖν ἐπιστέλλω, οὐκ ὁτι ἔγνων
, Ν > ἘΣ Ἐν 3 \ Ν , , ε
τοιούτους τινὰς ἐν ὑμῖν: ἀλλὰ μηδὲ συγχωρήσειέν ποτε O

Ν la) 3 3 Ν 35 A \ 3 ud ε A / la)

Θεὸς τοιοῦτον εἰς ἀκοὰς ἐλθεῖν Tas ἐμάς, ὁ μὴ φεισάμενος TOV

eon 9. τα \ χ cay, 3 AA 9 \ A \

υἱοῦ αὐτοῦ διὰ τὴν ἁγίαν éxKd\nolay’ ἀλλὰ Tpoopwy Tas
A A A , /

ἐνέδρας τοῦ πονηροῦ ταῖς παραγγελίαις προασφαλίζομαι

Ν Ν lal

ὑμᾶς, ὡς τέκνα μου ἀγαπητὰ καὶ πιστὰ ἐν Χριστῷ, προ-
nw nr ,

ποτίζων ὑμᾶς τὰ φυλακτικὰ τῆς λοιμικῆς τῶν ἀνυποτάκτων

eo nA \ 5 al ΄“

νόσου᾽ ἧς ὑμεῖς ἀποφεύγετε τὴν νόσον εὐδοκίᾳ Χριστοῦ τοῦ

Κυρίου ἡμῶν. ὑμεῖς οὖν ἀναλαβόντες πραότητα γίνεσθε

ἴω Ν 5 , 5 ἴω ἃ 3 ’

μιμηταὶ παθημάτων ᾿ Χριστοῦ) καὶ ἀγάπης αὐτοῦ, ἣν ἡγά-
re \ ς \ ς \ ey ΡΝ , ν A Y

πησεν ἡμᾶς λοὺὴς EAYTON ὑπὲρ ἡμῶν λύτρον, LWA τῷ αἰματι

lal ε io ~ , “

αὐτοῦ καθαρίσῃ ἡμᾶς παλαιᾶς δυσσεβείας καὶ ζωὴν ἡμῖν

΄, ΄, ν 55. 7 3 / CLIN “

παράσχηται, μέλλοντας οσον οὐδέπω ἀπόλλυσθαι ὑπὸ τῆς

A τὶ ε A A

ἐν ἡμῖν κακίας" μηδεὶς οὖν ὑμῶν τι κατὰ τοῦ πλησίον
eh Dee τρος \ \ ε ΄ eon eis ;

ἐχέτω: ἄφετε yap, φησὶν o Κύριος ἡμῶν, καὶ ἀφεθήσετδι

I τούτων] σ.53545; estis 1; τοῦτον g,. ἀθετῶν]

22083843 ef contemnens 1. The editors read καὶ ἀθετῶν, following the ed. princ.,
in which the καὶ was inserted without authority from the Ms. 4 συγχωρή-
σειέν] £15,583; συγχωρήσειέ 5... 5 dxods] 5.5,55..5; τὰς ἀκοὰς 565. φεισά-
μενος] φησάμενος g,. 6 τὴν] σ.5,5 645; OM. gz. ἡ παραγγελίαις] σ,55.5;
παραγγελείαις 5.5. 9 λοιμικῆς] Z4s; λυμικῆς 5,5,53: The correction was
made by Morel. The word λυμικός does not appear to occur. 10 78] £,Z S845
(and so perhaps 1, which has guam...tanguam morbum); οἷς g3, adopted by Zahn.

εὐδοκίᾳ] g,2,243; εὐδοκία yap αὕτη g3. 1 has beneplacite in christo etc.
στοῦ] g.g4l; om. 2,23. 15 παράσχηται] παράσχειται g. τό ἡμῖν]
£83845; nobis 1; ὑμῖν gp. ὑμῶν] g.g,83845; vestrum 1. The reading ἡμῶν,
which has no authority, has appeared in the editions after Voss, who appa-
rently was the first to introduce it. 17 φησὶν ὁ Κύριος ἡμῶν] g,8,23845 3

πάμπαν] πάνπαν 5.

12 Χρι-

7. προασφαλίζομαι] “17 make you
secure for myself beforehand’; Jos.
B. F. i. 2. 3 προησφαλίσθαι πρὸς τὸ
ἄδηλον, Clem. Hom. Ep. Clem. 7

cal terms (e.g. Galen Of. XI. p. 795,
Dioscorid. Of. I. p. 300, Kiihn). For
φυλακτικὰ ννε should rather expect mpo-
φυλακτικά, Since φυλακτικὸς commonly

προασφαλίζεσθε.

ὃ. προποτίζων κ-τ.λ.] ‘administer-
ing a draught to you which shall be
an antidote to the pestilential malady
of the disorderly’. The words προποτί-
ζειν, προποτισμός, Commonly are medi-

takes a genitive of the thing preserved.
13. δοὺς ἑαυτὸν κιτ.λ.] From 1 Tim.
ii. 6 6 δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάν-
rev; comp. Matt. xx. 28, Mark x. 45.
17. Ἄφετε «z7.A.] A very loose
quotation from Mark xi. 25 (comp.

ΠΟ THEY TRALLIANS.

ὑμῖν.
3 72 ν ε
ἀφρόνων εἵνεκεν ὁ
ε

sha 4 ΝᾺ
20 οὐὰὶ γάρ, φησὶν ὁ
Ar oY τὸ ONOMA

157

μὴ ἀφορμὰς δίδοτε τοῖς ἔθνεσιν, ἵνα μὴ ὀλίγων τινῶν
λόγος κἀὶ H AlAACKAAIA BAachuMaTar
προφήτης ws ἐκ προσώπου τοῦ Θεοῦ,
ΜΟΥ βΒλδοφημεῖτδι εν τοῖς ἔθνεοιν.

5 Y
IX. Κωφώθητε οὖν, ὅταν ὑμῖν χωρὶς Ἰησοῦ Χριστοῦ
λαλῇ τις, τοῦ υἱοῦ τοῦ Θεοῦ, τοῦ γενομένου ἐκ Δαυείδ, τοῦ

ἃ 3 a A
ex Μαρίας: ὃς ἀληθώς ἐγεννήθη καὶ ἐκ Θεοῦ καὶ ἐκ παρ-
θέ IAN. 3 ε , Σ δὲ Ni SN \ Vy,
25 θένου, ἀλλ᾽ οὐχ ὡσαύτως: οὐδὲ yap ταὐτὸν Θεὸς καὶ avOpo-
3 A > yx c ῃ Ν > '
πος: ἀληθῶς ἀνέλαβεν σῶμα: ὁ λόγος yap cdpz ἐγένετο,
» ͵ c a
καὶ ἐπολιτεύσατο ἄνευ ἁμαρτίας" tic γάρ, φησίν, ἐξ ὑμῶν

ἐλέγχει me περὶ AMaptiac; ἔφαγεν καὶ ἔπιεν ἀληθῶς: ἐσταυ-
ρώθη καὶ ἀπέθανεν ἐπὶ Ποντίου Πιλάτου: ἀληθῶς δὲ καὶ οὐ

΄, 3 , ΡΥ ΞΟ. 5 , \
30 δοκήσει ἐσταυρώθη και ἀπέθανεν, βλεπόντων ουρανιων και

2 , \ , 3 , \ ε las 3 ,
ETLY ELV και καταχθονίων' ουρανιὼν μὲν WS τῶν ασωμα-

΄ 9 ΄ 3 , eC , \ A
των φύσεων, ἐπιγείων τε Ἰουδαίων καὶ Ρωμαίων καὶ τῶν

᾿ “ A >
παρόντων Κατ ἐκεῖνο καιρου ἀνθρώπων σταυρουμένου τοῦ

, ’ὔ Ν ε “ , A ,
Kuptov, καταχθονίων δὲ ως του πλήθους του συνανάσταντος

dicente domino 1. The later editors (not Zahn) here read ὑμῶν, for which there is no

authority.
δίδοται £1833 διδῶτε gy.

μῆται g,; βλασφημεῖτε gy.
om. £94; zquit 1.

εὐδοκήσει gal.

33 ἐκεῖνο] 24; ἐκείνου £593.

It was printed ἐκείνου in the ed. princ., but corrected by Morel.
however with Ussher and Voss have returned to ἐκείνου.

It was so printed however in the ed. princ., and, though corrected to
ἡμῶν by Morel, was reintroduced by Ussher and Voss.

18 δίδοτε] g,5;

19 εἵνεκεν] g,5g,5; εἴνεκεν (Sic) g3; ἕνεκεν gy.
βλασφημῆται] σ,5 545; βλασφημεῖται 2,23.
23 Δαυείδ] δαδ g,; δαυίδ g3.
g,g.¢4 (with variations as to the breathing); ταὐτὸ g3.

28 ἐλέγχει] £18833 ἐλέγξει 54; arguet 1.

32 Te] £18,833 δὲ g4s; vero 1.
The v has been written first and then erased in g,.

21 βλασφημεῖται] g,g3;3 βλασφη-

25 ταὐτὸν]
26 γὰρ] 5.5:;
29 οὐ δοκήσει
The editors read δέ after Morel.

Later editors
See the lower note.

34 καταχθονίων δὲ] g,g,93; Kal καταχθονίων δὲ gq.

Matt. vi. 14, Luke xi. 4). Itis quoted
almost as here in Polyc. Phil. 2:
see also Clem. Rom. 13 with the note
on the passage.

18. ἵνα μὴ...ὁ λόγος «.7.A.] The
expression is made up from 1 Tim.
1. 1; Tit. 11..5.

20. Ovai «.7.A.] From Is. lit. 5 ;
see the note on the genuine Ignatius,

ἘΠ 172:

26. ὁ λόγος κιτ.λ.} From Joh. i.
14. The passage which follows, τίς
ἐξ ὑμῶν k.t.X., is from Joh, viii. 46.

33. κατ᾽ ἐκεῖνο καιροῦ] A common
expression in later Greek, e.g. Euseb.
FREES AUIS, .Ο᾽ νοῦν: τὸ) Vile
comp. iv. 13 κατ᾽ αὐτὸ... τοῦ χρόνου.
On the other hand the genitive with
κατὰ would be inexplicable in κατ᾽
ἐκείνου καιροῦ.

158 IGNATIAN EPISTLES.

ἴων ’ὕ \ 4 ’ , Aa
τῷ Κυρίῳ' πολλὰ yap, φησίν, camMata TAN κεκοιμημένων
͵ > , “Ὁ ͵ > / x ‘yy
ἁγίων ἠγέρθη, TON μνημείων ἀνεῳχθέντων Kal KaTHA-
3 ν i Oh AN \ Ν / , ¥
θεν cis ἄδην μόνος, ἀνῆλθεν δὲ μετὰ πλήθους" καὶ ἔσχισεν

\ as 27 ὃ \ 4 ' 3 A 3
TOV AT ALWVOS ΦΡΑΓΜΟΝ και TO ΜΕΟΟΤΟΙΧΟΝ αὐυτου EAYCEN*

“ A ΞῸΥΝ
καὶ ἀνέστη διὰ τριῶν ἡμερῶν ἐγείραντος αὐτὸν τοῦ πατρός" 5

x te ε ie 4 A > la 3
καὶ τεσσαράκοντα ἡμέρας συνδιατρίψας τοῖς ἀποστόλοις ἀνε-
Ν \ > ’ > a > a
λήφθη πρὸς Tov πατέρα: καὶ ἐκάθισεν EK AEZI@N ayTo¥,
περιμένων ἕως ἂν τεθῶοιν οἱ ἐχθροὶ ayTOY ὑπὸ τοὺς πύ-
> a ”~ > ~ ν 5 9
λὰς ἀὐτοῖ. τῇ οὖν παρασκευῇ τρίτῃ ὥρᾳ ἀπόφασιν ἐδέξατο
A Α “A id 4 ν
παρὰ τοῦ Πιλάτου συγχωρήσαντος τοῦ πατρός: EKTN wpa
3 ’ὔ 3 id > 4 Ν ey 7 , > 4
ἐσταυρώθη: ἐννάτῃ ἀπέπνευσεν: πρὸ ἡλίου δύσεως ἐτάφη:
Ν BB Ee A ΄, 3 “ ΄ τοὶ ἱπέθ av-
τὸ σάββατον ὑπὸ γὴν μένει ἐν τῷ μνημείῳ ᾧ ἀπέθετο
Ν 3 \ ε 3 Ἂ, 3 ΤΑ 5 3 “A
τὸν Ἰωσὴφ ὁ ἀπὸ ᾿Αριμαθείας: ἐπιφωσκούσης κυριακῆς
la nw Ν \ (Jee) > ao
ἀνέστη EK τῶν νεκρῶν KATA TO εἰρημένον UT αὐτοῦ: ὥςπερ
HN ᾿Ιωνᾶάς ἐν TH KOIAIA τοῦ KHTOYC τρεῖς ἡμέρδςο Kal τρεῖς
ECTAl Kal ὦ YIOC

οὕτως τοῦ ἀνθρώποηΥ ἐν TH

περιέχει

NYKTAC,

κἀρδίὰ TAC γῆς Tpeic ἡμέρὰς Kal τρεῖς NYKTAC.

ion ε Ν Ν \ / ‘ iQ Ν , ε

οὖν ἡ μὲν παρασκευὴ τὸ πάθος, τὸ σάββατον τὴν ταφήν, ἡ
Ν \ > /

κυριακὴ THY ἀνάστασιν.

4 μεσότοιχον] μεσότυχον σ.; μεσότειχον 53. 13 ᾿Αριμαθείας] g.g,; ἀριμαθίας
555,5. 17 καρδίᾳ] κοιλίᾳ 65. 21 τὸ δοκήσει] σ΄, ; τῷ δοκήσει 5,55; δοκήσει
gy The τῷ of the ed. princ. was corrected into τὸ by Morel. Later editors from
Ussher and Voss onwards have returned to τῷ, but this is quite inadmissible.
γεγενῆσθαι] γεγενεῖσθαι g,. It is so printed in the ed. prince. also, but g, has yeye-
22 σώμα] g; τὸ σῶμα Chron-Pasch. 416. πεπονθέναι] σι», 55,5;
τῷ τε πεπονθέναι 3. 23 οὐ τῷ] £,23245; οὕτω gl. 29 ἀλλὰ τῷ ὄντι] σ.5.5;
om. g4 (by homceoteleuton), and so app. 1. 31 ἔχον] £83845; ἔχων g,.
Θεὸς] gl; om. Chron. παρθένου] gl; add. uaplas Chron. 33 ὁ πάντας

νῆσθαι.

I. πολλὰ...σώματα κιτ.λ.)] From 7. ἐκάθισεν κιτ.λ] From Heb.

Matt. xxvii. 52, loosely quoted.

2. κατῆλθεν κιτ.λ)] Taken from
the Doctrine of Addaz p. 9 (ed. Phil-
lips), as quoted by Eusebius 7. £.
i. 13 καὶ κατέβη εἰς τὸν ἅδην καὶ διέσχισε
φραγμὸν...καὶ κατέβη μόνος ἀνέβη δὲ
μετὰ πολλοῦ ὄχλου κιτιλ. (with vv. 1].);
see Ussher’s note here.

4. φραγμὸν κιτ.λ.] The metaphor
of Ephes. iii. 14, τὸ μεσότοιχον τοῦ
φραγμοῦ λύσας, but differently applied.

x: 12, 15. comp, 1. 13, where ΕΘΗ ΟΣ
(cix). I is directly quoted.

9. τρίτῃ ὥρᾳ κιτ.λ.}] See Afost.
Const. ν. 14 ἕκτῃ μὲν ὥρᾳ σταυρώσαντες

> , , A ΄“ A > , ,
αὐτόν, τρίτῃ δὲ ὥρᾳ τὴν ἀπόφασιν δεξά-
μενοι τὴν κατ᾽ avUTOU...Kal περὶ τὴν
ἐνάτην ὧραν...ἀπέπνευσε, καὶ θάπτεται
πρὸ ἡλίου δύσεως ἐν μνημείῳ καινῷ"
> , Ν “ - τ , =
ἐπιφωσκούσης δὲ τῆς μιᾶς σαββάτων,
ἀναστὰς ἐκ νεκρῶν ἐπλήρωσεν ἐκεῖνα ἃ
καὶ πρὸ τοῦ πάθους ἡμῖν προέλεγεν

TO THE TRALLIANS. 159

2Q- σ No ¥
X. Εἰ δέ, ὥσπερ τινὲς ἄθεοι ὄντες, τουτέστιν ἄπιστοι,
λέ A ὃ ὯΝ “ θ Si WN ¥ θ 3 >
γουσι, τὸ δοκήσει γεγενῆσθαι αὐτὸν ἄνθρωπον, οὐκ ἀλη-
“ 3 , A x A
Pas ἀνειληφέναι σῶμα, καὶ τῷ δοκεῖν τεθνηκέναι, πεπονθέναι
3 Ca ΝΣ ὦ ’, ν 3 \ ’ὔ Ν »
οὐ τῷ ὄντι: τίνος ἕνεκεν ἐγὼ δέδεμαι καὶ εὔχομαι θηριομα-
A Q 3 5 »Ὰ lal
χῆσαι; δωρεὰν οὖν ἀποθνήσκω: dpa καταψεύδομαι τοῦ
\ \ e , as
καὶ περιττὸς ὁ προφήτης: ὄψοντδι

εἰς ON ἐξεκέντησαν, KAl KOYONTAI ἐφ᾽ ἑδυτοῖς ὡς ἐπὶ ἀγὰ-

ἴων lal 7
σταυρου Tov Κυρίου.
= CMe Ln} x EN 3 a nA ,
πητῷ. οὐκοῦν ἄπιστοι αὐτοὶ οὐχ ἧττον τῶν σταυρωσάντων
5 , 5 A XA > Lal Lal 4 A 5 ’ 3: ON ~ ε Q
αὐτόν: ἐγὼ δὲ ov τῷ δοκεῖν ἔχω Tas ἐλπίδας ἐπὶ τῷ ὑπὲρ
> ἴω > vA 5 δὰ “ » 3 " \ 5 ’ὔ Ν
ἐμοῦ ἀποθανόντι, ἀλλὰ τῷ ὄντι ἀληθείας γὰρ ἀλλότριον τὸ
ψεῦδος.

κον ἔχον: καὶ ἀληθῶς ἐγεννήθη ὁ Θεὸς λόγος ἐκ τῆς παρ-

3 , A
ἀληθῶς τοίνυν ἐγέννησεν Μαρία σῶμα Θεὸν ἔνοι-

4, nw ε δ ε “Ἂ“ > ᾽ὔ 5 Lal 7 2
θένου σῶμα ὁμοιοπαθὲς ἡμῖν ἠμφιεσμένος: ἀληθῶς γέγονεν
ἐν μήτρᾳ ὁ πάντας ἀνθρώπους ἐν μήτρᾳ διαπλάττων' καὶ
ἐποίησεν ἑαυτῷ σῶμα ἐκ τῶν τῆς παρθένου σπερμάτων,

\ ν » ε / 39 4 5 i ε Ν ε Lal
πλὴν ὅσον ἄνευ ὁμιλίας ἀνδρός: ἐκυοφορήθη, ws Kal ἡμεῖς,
, “ὃ Ν 3 θῶ SP ε Ν ε A \
χρόνων περιόδοις: Kat ἀληθῶς ἐτέχθη, ὡς Kai ἡμεῖς: Kat

ἀνθρώπους ἐν μήτρᾳ] σ.55 (writing however μήτρῳ) σᾳ Chron.; om. g, (by homceote-
leuton). There is great confusion in the rendering of 1, but the words πάντας
ἀνθρώπους at least are omitted. 34 σπερμάτων] g,g,93 Chron.; αἱμάτων gy.
In | the sentence runs faczens sibi corpus ex virgine, sine semine scilicet et collocutione
This testifies to the reading σπερμάτων, though the translator has freely
The reading αἱμάτων was Morel’s conjecture, and hence it appears in some
Its appearance in g4 was also doubtless due to conjecture.

ὁμιλίας] ὁμηλίας g,. ἐκυοφορήθη] g ;

2171.
altered.
later editions.
35 ἄνευ] here, g; after ἀνδρὸς, Chron.
portatusque in utero 1; ἀληθῶς ἐκυοφορήθη Chron. 36 χρόνων] g4s Chron. ;
χρόνον σ,5.; χρόνου g3. For χρόνων περιόδοις 1 has simply ¢emfore. καὶ tert. ]
gl; om. Chron. The words καὶ ἀληθῶς ἐγαλακτοτροφήθη... ἡμεῖς are omitted in g4
(from homceoteleuton).

φάσκων ὅτι Aci τὸν υἱὸν τοῦ ἀνθρώπου
ποιῆσαι ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς
ἡμέρας καὶ τρεῖς νύκτας : COMP. Viil. 33
τρίτῃ δέ, ὅτι ἀπόφασιν ἐν αὐτῇ ὑπὸ
Πιλάτου ἔλαβεν κ.τ.λ.

14. ὥσπερ ἦν κιτ.λ.] Matt. xii. 40,
quoted word for word.

25. ὄψονται x.t.A.] From Zach.
ἘΠῚ 10. The rendering of the first
part of the verse however is taken
from Joh. xix. 37 (comp. Rev. 1. 7),

where the LxX has ἐπιβλέψονται πρὸς
pe ἀνθ᾽ ὧν κατωρχήσαντο. The second
part is loosely quoted from the 1,ΧΧ.
32. γέγονεν x.t.d.] Afost. Const.
Vili. 12 γέγονεν ἐν μήτρᾳ παρθένου ὁ
διαπλάσσων πάντας τοὺς γεννωμένους.
The context has several expressions
in common with this chapter of the
Pseudo-Ignatius. See ono κριτὴς κρι-
θείς and τοῦ ἀρχεκάκου ὄφεως below.
34. σπερμάτων] Milton Par. Lost

160 IGNATIAN EPISTLES.

9 n° , \ A a \ a
ἀληθῶς ἐγαλακτοτροφήθη καὶ τροφῆς κοινῆς καὶ ποτοῦ μετ-
έσχεν, ὡς καὶ ἡμεῖς: καὶ τρεῖς δεκάδας ἐτῶν πολιτευσά-
5 Ψ ε ASS , 9 A Ἂν 5 ὃ Γ Ν
μενος ἐβαπτίσθη ὑπὸ ᾿Ιωάννου ἀληθῶς καὶ οὐ δοκήσει: καὶ
τρεῖς ἐνιαυτοὺς κηρύξας τὸ εὐαγγέλιον καὶ ποιήσας σημεῖα

Ἂς , ε Ν A “. 4, QA 4 nw ε

καὶ τέρατα ὑπὸ τῶν ψευδοϊουδαίων καὶ Πιλάτου τοῦ ἡγε-

’ὕ ε \ ἊΝ Ἂν» 5 , ὌΝ ὔὕ 5 ’ὔ
μόνος ὁ κριτὴς ἐκρίθη, ἐμαστιγώθη, ἐπὶ κόρρης ἐραπίσθη,
τὶ iA 3 , 4 Ν A ε 4 3 ’ὔὕ
ἐνεπτύσθη, ἀκάνθινον στέφανον καὶ πορφυροῦν ἱμάτιον ἐφό-

(0 5 50 5 θῶ 3 ὃ , 3
ρέσεν, κατεκρίθη, ἐσταυρώθη ἀληθῶς, οὐ δοκήσει, οὐ φαν-
if. > 5 δ, 5 3 éQ LX: θῶ Ν 5 , WN > 4 θ
τασίᾳ, οὐκ ἀπάτῃ: ἀπέθανεν ἀληθῶς καὶ ἐτάφη καὶ ἠγέρθη
ἐκ τῶν νεκρῶν: καθώς που προσηύχετο λέγων, cy Aé Κύριε

, , \ £) , tal Ν ε ’ >
ANACTHCON ME, KAl ANTATIOAWCH AYTOIC: καὶ ὁ TTANTOTE ἐπὰ-

, a ἂν \ > ,
κοήων ἀὐτῷ πατὴρ ἀποκριθεὶς λέγει, dndcta ὁ

NON THN TAN, ὅτι

5 Tov] g (comp. 1); om. Chron.
homeeoteleuton).
adds ὑπὸ δούλων.
κάρης 2,3 κάρης g,; κόρης g4s Chron.
Morel.

αὐτοῖ £4.

ili. 284 ‘ Made flesh, when time shall
be, of Virgin seed’.

2. τρεῖς δεκάδας x.t-A.] The thirty
years and the three years are men-
tioned in a similar juxtaposition in
Melito -ragm. 6 (p. 416 Otto).

6. ὁ κριτὴς expiOn] Apost. Const.
Vili. 12 κριθεὶς ὁ κριτής, Melito Fragm,
13 (p. 419) ‘judex judicatur’.

10. Σὺ δὲ Κύριε κιτ.λ.] From Ps.
ΧΙ (xl). το. The quotation ’Avacra
k.t.A., Which follows, is from Ps. Ixxxii
(πεν.

11. ὁπάντοτε ἐπακούων αὐτῷ] The
expression is taken from Joh. x1. 42
πάντοτέ μου ἀκούεις.

14. καὶ ἡμᾶς κιτ.λ.)] Taken from 2
Cor. iv. 14.

16. “Ey εἶμι κιτιλ.] Inaccurately
quoted from Joh. xi. 25, 26.

19. τοῦ ἀρχεκάκου ὄφεως] The ex-

CY KATAKAHPONOMHCEIC ἐν

For ἐμαστιγώθη g, has ἐμαστηγώθη.
koppns] suggested by Ussher and read by Voss; κόρης or

7 ἐφόρεσεν] g, Chron. ; ἐφόρησε gys ; ἐφόρησεν gy.
g Chron.; volwntarie complacens (εὐδοκήσει or evdoxneas) 1.
κρῖνον] κρίνον g,; κρίνων g3; judica 1.

Θεὸς, κρί-
TACI TOIC
6 ἐμαστιγώθη... κατεκρίθη] om. g3 (by
After ἐμαστιγώθη Chron.

ἐραπίσθη] g.2,94; ἐῤῥαπίσθη edd. after
8 οὐ δοκήσει]

12 αὐτῷ! Ξ:55.583:

15 ἀληθινῶς] g,8,5835

pression occurs “2097. Const. viii. 12;
comp. Ps-Smyrn. 7 τοῦ ἀρχεκάκου
πνεύματος.

23. Σίμωνα κιτιλ.] Comp. AZost.
Const. vi. 8 καὶ προεβάλοντο Κλεόβιόν
τινα καὶ παρέζευξαν τῷ Σίμωνι" οὗτοι δὲ
μαθητεύουσι Δοσιθέῳ τινί.. εἶτα καὶ ἕτε-
ροι ἑτέρων κατῆρξαν ἐκτόπων δογμάτων
Κήρινθος καὶ Μάρκος καὶ Μένανδρος καὶ
Βασιλείδης καὶ Σατορνῖλος, where the
anachronisms are quite as flagrant
as here, and more obvious.

τὸν πρωτότοκον K.T.A.]| The expres-
sion used by Polycarp Phz/. 7, and
ascribed to him by Irenzus iii. 3. 4.

24. ὀρυγμαδὸν] ‘a hubbub, a noisy
crowd’. The word ὀρυγμαδὸς is a
late and corrupt form of ὀρυμαγδός ;
see Lobeck Pathol. p. 349.

ἀνθρωπολάτρας)] This term might
well be employed of the Simonians,

σι

HO) ΠΕ FT RALIEYANS: 161

5 ε ,ὕ > ΄, aN \ δ. yee 5
ἔθνεοειν. O τοίνυν ἀναστῆσας αὑτὸν πατὴρ Kal ἡμᾶς AI
> eS) “ - Ν Ν > A A 5 Y ,
aYToY ἐγερεῖ: OV χωρὶς TO ἀληθινῶς ζῆν οὐχ ἕξει τις: λέγει
Ν ν > ’ ε , ε , > Ε , γ 2
yap OTL ἐγὼ εἰμι ἢ ZMH" 6 πιοτεήων εἶς ἐμέ, KAN ἀπο-
θάνῃ, ZHCETAI’ κἀὶ πᾶς ὁ ζῶν KAI πιοτεήων εἰς ἐμέ, KAN
> \
φεύγετε οὖν τὰς ἀθέους
ε ’ὔ A ’ , 5 5 ’ὔ “ 5 4
αἱρέσεις: Tov διαβόλου γάρ εἰσιν ἐφευρέσεις, τοῦ ἀρχεκά-

ἀποθάνη, ZHCETAI εἰς τὸν AI@NA.

ν A \ A \ > , > κ \
κου ὄφεως, τοῦ διὰ τῆς γυναικὸς ἀπατήσαντος ᾿Αδὰμ TOV
πατέρα τοῦ γένους ἡμῶν.

ol.

, A , 3 la ev Ν ,ὕ \
Σίμωνα TOV πρωτοτοκον AUTOU υἱὸν, καὶ Μένανδρον καὶ Βασι-

Φεύγετε δὲ αὐτοῦ καὶ τὰς κακὰς παραφυάδας:

λίδην καὶ ὅλον αὐτοῦ τὸν ὀρυγμαδὸν τῆς κακίας, τοὺς ἀνθρω-
ἃ > ͵

πολάτρας, οὖς καὶ éTrIKATAPATOYC λέγει Ἰερεμίας ὁ προφήτης"

’ \ \ 3 ’ = \ , :

φεύγετε καὶ Tous ἀκαθάρτους Νικολαΐτας, τοὺς ψευδωνύμους,

ἀληθῶς σ,. 17 ζήσεται.. κἂν ἀποθάνῃ] σ.σ,5 (see the next note); om. g,g3.
But Dressel wrongly says that the words are wanting in 1 and in Joh. xi. 26, for

they are represented in both, though not verbatim.

of Ussher.
misread),

ὀρυμαγδὸν g4.

since they worshipped Simon (Just.
Apol. i. 26, Hippol. Her. vi. 18 ; see
Zahn’s note here); but in this sense it
would not apply to other heretics
named in the context. It is probable
therefore that the word is used with
a different bearing. These heretics
might be called ‘men-worshippers’,
because, though they denied the
divinity of Christ, they yet paid Him
in some sense divine honours. On
somewhat similar grounds the Catho-
lics were called anxthropolatre by the
Apollinarians (Greg. Naz. Zfzs¢. 101,
Op. τι. p. 89; Poem. Dogm. το, Of.
II. p. 254), and the Nestorians by the
Catholics (Cyril. Alex. 5 22:2. 20, ΟΖ.
x. 296 Migne; Cod. Fustin. i. 1. 5, 6,
Neoropiov τὸν ἀνθρωπολάτρην). The
force which the word has here appears
from Athan. Or. c. Arian. ii. 16 (OP.
I. p. 382) δ ἀνθρώπου δὲ ψιλοῦ τοῦτο

= > ‘ > oe , ΒΩ
ποιῆσαι ἀπρεπὲς ἦν, ἵνα μή, ἄνθρωπον

IGN. Ill.

He has misunderstood a note

18 ζήσεται] add. εἰς τὸν αἰῶνα g4(so Bryennios, but perhaps he has
19 épevpécets] adinventio (ἐφεύρεσι5) 1.
26 ἀκαθάρτους] g,2,93; ἐπικαταράτους 943 tmundissimos 1.

24 ὀρυγμαδὸν] £85583;

Κύριον ἔχοντες, ἀνθρωπόλατραι γενώ-
μεθα.

25. ἐπικαταράτους k.t.A.] Jer. xvii.
5 ἐπικατάρατος ὁ ἄνθρωπος ὃς τὴν ἐλπίδα
ἔχει ἐπ᾽ ἄνθρωπον.

26. Νικολαΐτας κιτ.λ.] So again
Philad, 6 οἷος ὁ ψευδώνυμος Νικολαΐί-
τῆς. The expression is borrowed
from A post. Const. vi. 8. Clement of
Alexandria (Strom. 11. p. 490, iii. p.
522) defends Nicolas himself against
the charges to which his professed
followers laid themselves open; but
Irenzeus (Her. 1. 26. 3) and Hippo-
lytus (//@r. vii. 36) represent him as
the true founder of the sect; see
Galatians p. 297, note, ed. 5. These
passages of the interpolated epistles
are in the mind of Stephanus Goba-
rus (Photius Bzé/. 232), when he men-
tions Ignatius among those writers
who exculpated Nicolas.

162 IGNATIAN EPISTLES.

\ ie Ν , 5 Ἂ oy ~ ε A
τοὺς φιληδόνους, τοὺς συκοφάντας" [οὐ yap ἦν τοιοῦτος ὁ τῶν
53 “4 / ’ a) x Los Lenin.
ἀποστόλων Νικόλαος"] φεύγετε kal τὰ τοῦ πονηροῦ ἔγγονα,
\ “ \ ᾿ς
Θεόδοτον καὶ Κλεόβουλον, τὰ γεννῶντα καρπὸν θανατηφό-
ὯΝ 5 Ν
ρον, οὗ ἐάν τις γεύσηται, παραυτίκα ἀποθνήσκει, οὐ τὸν
N Ν & > ΩΣ
πρόσκαιρον θάνατον, ἀλλὰ τὸν αἰώνιον. οὗτοι οὐκ εἰσὶ
΄ , 5 > Ψ , ὅς δέ Ν
φυτεία πατρός, ἀλλ᾽ ἔγγονα κατηραμένα' méca O€, φησὶν
ὁ Κύριος, φυτεία, ἣν οὐκ ἐφύτεγοεν ὁ TATHD Moy ὁ ἐπουὺ-
> ͵ 3 \ Ἂν A Ν ΄ὔ ΕἸ
ράνιος, ἐκριζωθήτω: εἰ γὰρ ἦσαν τοῦ πατρὸς κλάδοι, οὐκ
a) 2 \ a a a aA > AA a 3
ἂν ἦσαν ἐχθροὶ τοῦ οτδγροῦ τοῦ Xpictof, ἀλλα τῶν ἀπο-
\ a ' , ὩΣ Ν \ \ 3
κτεινάντων τὸν τῆς δόξης Κύριον: νῦν δὲ τὸν σταυρὸν ἀρ-
‘ ’
νούμενοι καὶ TO πάθος ἐπαισχυνόμενοι καλύπτουσι τὴν ‘Tov-
A “-“ ,ὕ Ν
δαίων παρανομίαν, τῶν θεομάχων, τῶν κυριοκτόνων" μικρὸν
“- ε a an Ν >
yap εἰπεῖν, προφητοκτόνων: ὑμᾶς δὲ παρακαλεῖ Χριστὸς εἰς
ἴων N A 5 “ Ν A >
τὴν αὐτοῦ ἀφθαρσίαν διὰ τοῦ πάθους αὐτοῦ καὶ τῆς ava-
»” 5 A
στάσεως, ὄντας μέλη αὐτοῦ.

Ἴς le

5 = εξ “ 5 Ἀ τ' , ν lal
Ασπάζομαι ὑμᾶς ἀπὸ Σμύρνης apa ταῖς συμ-

I τοὺς συκοφάντας) £8.83; συκοφάντας (om. τοὺς) gy. οὐ γὰρ.. Νικόλαος]
g.g43 on enim talis fuit apostolorum minister nicolaus 1; 0m. 55. Ing, apparently
these same words (for some are still legible) have been written and afterwards
erased. 2 τὰ... ἔγγονα] τὸν... ἔγγονα £18,933 τὸν...ἔκγονον g43 nepotes 1.

3 Κλεόβουλον] κλεόβουνον gy. 6 πατρός] σ,555,5 with 1; τοῦ πατρός g,.

7 μου] σ,5.531; ἡμῶν gy. ἐπουράνιος9] σ.σ5; οὐράνιος g,g4 with Matt. xv.
13: 14 αὐτοῦ pri.] σ.5,563; ἑαυτοῦ gy. 17 μοι] σι 545; γτπη1λ1};
μου £23. 18 παρακαλεῖ] παρακαλῇ gy. 21 τῇ προσευχῇ] σ,5.56:

3. Θεόδοτον] Probably the per- passage of the Pseudo-Ignatius in

son meant is Theodotus the leather-
seller of Byzantium (Anon. in Euseb.
ΗΠ. E. v. 28, Ps-Tertull. adv. Omn.
fTer. 8). The gross anachronism is
no objection to this identification.
In the parallel passage, Afost. Const.
vi. 8, from which our Pseudo-Igna-
tius largely borrows, the heretic Mar-
cus is ante-dated by about a century.
It is unnecessary therefore to substi-
tute Zheodas (Clem. Alex. Strom. vii.
Ῥ. 898) as proposed by Ussher, or
Thebuthis (Hegesipp. in Euseb. 27.
E. iv. 22) as suggested by Cotelier.
On the supposed reference to this

Jerome (c. Helvid. 17, Op. I. p. 225)
see the introduction.

Κλεόβουλον] The same person who
is elsewhere called Cleobius; see
Epiphan. Her. li. 6 Κλεόβιον, εἴτουν
Κλεόβουλον. He is first mentioned by
Hegesippus in the same context with
Simon and Dositheus, as the founder
of a sect called Κλεοβιηνοί (in Euseb.
HH, E. iv. 22). In Afost. Const. vi. 8
he appears as a disciple of Dositheus
and fellow-disciple of Simon, and
lower down (§ 16) he and Simon are
spoken of as ‘forging poisonous books
in the name of Christ and His disci-

TO THE TRALLIANS. 163
παρούσαις por ἐκκλησίαις τοῦ Θεοῦ, av οἱ ἡγούμενοί με
κατὰ πᾶν ἀνέπαυσαν σαρκί τε καὶ πνεύματι. παρακαλεῖ
ὑμᾶς τὰ δεσμά μου, ἃ ἕνεκεν Ἰησοῦ Χριστοῦ περιφέρω ai-
τούμενος Θεοῦ ἐπιτυχεῖν" διαμένετε ἐν τῇ ὁμονοίᾳ τῇ πρὸς
ἀλλήλους καὶ τῇ προσευχῇ. πρέπει γὰρ ὑμῖν τοῖς καθ᾽ ἕνα,
ἐξαιρέτως καὶ τοῖς πρεσβυτέροις, ἀναψύχειν τὸν ἐπίσκοπον
εἰς τιμὴν πατρὸς καὶ εἰς τιμὴν Ἰησοῦ Χριστοῦ καὶ τῶν
ἀποστόλων. εὔχομαι ὑμᾶς ἐν ἀγάπῃ ἀκοῦσαί μου ἵνα μὴ
εἰς μαρτύριον ὦ ὑμῖν γράψας. καὶ περὶ ἐμοῦ δὲ προσεύ-
χεσθε, τῆς ἀφ᾽ ὑμῶν ἀγάπης χρήζοντος ἐν τῷ ἐλέει τοῦ
Θεοῦ, εἰς τὸ καταξιωθῆναί με τοῦ κλήρου οὗ περίκειμαι ἐπι-

“ ν “
τύχειν, να μὴ ἀδόκιμος εὑρεθώ.

XIII. ᾿Ασπάζεται ὑμᾶς ἡ ἀγάπη Σμυρναίων καὶ Ede-
σίων. μνημονεύετε ὑμῶν τῆς ἐν Συρίᾳ ἐκκλησίας: ὅθεν οὐκ

¥ ΄ 5 , x yy la 5 An ΕἾ ΕἸ
ἀξιός ειμι λέγεσθαι, ων εσχαᾶτος των EKEL. ἔρρωσθε €V

7 3 “ τ ~ ε , Kat ee) ee ε ,
Κυρίῳ ἴησου Χριστῳ, ὑποτασσόμενοι τῳ ἐπισκόπῳ, ὁμοίως
23 πατρὸς] g,g¢,94 with 1; τοῦ πατρὸς
26 χρήζοντοΞ] χρίζοντος g,.

comp. [I]; προσευχῇ (om. 77) gy.
83: Ἰησοῦ] £18,583 ; υἱοῦ gy.
20 Σμυρναίων] σμυρνέων g,. 30 ὑμῶν] σ΄ σ.δ4; ἡμῶν g3; 1 has memor est
vestri (μνημονεύεται ὑμῶν) ecclesia quae est in syria. In 1 the text runs μνημονεύετε
ἐν Tals προσευχαῖς ὑμῶν τῆς κιτ.λ. It seems therefore that ὑμῶν is correct and that
the words ἐν rats προσευχαῖς were dropped out accidentally, perhaps in the original
Ms of this recension or some earlier copy from which it was taken. The editors
read ἡμῶν (with g3), which makes a sort of sense.

ples’. In the spurious Armenian _ borrowed from Phil. iii. 18. Just be-

Epistle of the Corinthians to S. Paul
ver. 2 (see Rinck’s Sendschr. d. Ko-
rinth. p. 228) he is mentioned as
coming to Corinth with Simon and
undermining the faith of some per-
sons there. In Auct. Jip. Op. ad
Matth. Hom. 14 (Chrys. Of. VI. p.
cxcix) the name is written CV/conzis,
probably, as Cotelier suggests, a cor-
ruption for Cleovius (= Κλεόβιος). He
and his followers are mentioned by
m@heodoret 77. τ 1 1, ii. ΤΣ but no
particulars are given.

6. πᾶσα δὲ κιτ.λ.}] From Matt.
Xv. 13 quoted nearly word for word.

9. ἐχθροὶ x7.A.] An expression

low the words τῶν ἀποκτεινάντων k.T.d.
are adapted from 1 Cor. ii. 8.

12. κυριοκτόνων] See 7475. 3, with
the note.

30. μνημονεύετε ὑμῶν] The words
ἐν ταῖς προσευχαῖς, which stand before
vpov in the genuine Ignatius, have
disappeared, so that the sentence is
imperfect. Hence ὑμῶν is altered
into ἡμῶν in some Greek texts ;
and the Latin translator, reading
μνημονεύεται, boldly renders the pas-
sage, ‘memor est vestri ecclesia quae
est in Syria’, unless indeed we ought
to read ‘memores este vestri eccle-
siae etc.’

151 5

164 IGNATIAN EPISTLES.

aN Lal , Ἂν A , A e A 3,
καὶ τοῖς πρεσβυτέροις καὶ τοῖς διακόνοις: καὶ οἱ κατὰ ἄνδρα
ἷλλ aN as 9 “A 9 9 ’ δί ε (ζ 3 an Q
ἀλλήλους ἀγαπάτε ἐν ἀμερίστῳ καρδίᾳ. αγνίζεται ὑμῶν TO
ΡΣ lal 3 , A 5 SS Ν ν A 9 ,
ἐμὸν πνεῦμα, οὐ μόνον νῦν, ἀλλὰ καὶ oTav Θεοῦ ἐπιτύχω"
5», Ν 5 Ν » 3 ᾽ὔὕ 5 A ἈΝ ε A 5 »“
ἔτι yap ἐπὶ κινδύνων εἰμί ἀλλὰ πιστος ο πατὴρ ἴησου
a an \ 5 a e ε
Χριστοῦ πληρῶσαί μου τὴν αἰτησιν καὶ ὑμῶν" ἐν ᾧ εὑρε-
ὀναίμην ὑμῶν ἐν Κυρίῳ.

θείημεν ἄμωμοι.

4.
ΠΡῸΣ TOTS EN ΜΑΓΝΗΣΙΑΙ.

[aan ὁ Kat Θεοφόρος, TH εὐλογημένῃ ἐν χάριτι
Ἂν
ᾧ

Θεοῦ πατρὸς ἐν Χριστῷ ᾿Ιησοῦ τῷ σωτῆρι, ἐν ᾧ ἀσπά-
> An \
ζομαι τὴν ἐκκλησίαν τὴν οὖσαν ἐν Μαγνησίᾳ τῇ πρὸς Μαι-
, ὃ Ν » > Θ “A Ν Ν NE A Ἴ an “ Κ A
avopw καὶ εύχομαι ἐν Θεῷ πατρὶ καὶ Χριστῷ ᾿Ιησοῦ τῷ Kv
ρίῳ ἡμῶν: ἐν ᾧ πλεῖστα χαίρειν ὑμᾶς εἴη.
\ ε A x / lal \ Ν > ,
I. Ψνοὺς ὑμῶν τὸ πολυεύτακτον τῆς κατὰ Θεὸν ἀγάπης,
5 nr σ nw
ἀγαλλιώμενος προειλάμην ev πίστει ᾿Ιησοῦ Χριστοῦ προσ-
A a 5 Ν Ν 5 A
λαλῆσαι ὑμῖν. ἀξιωθεὶς yap ὀνόματος θείου καὶ ποθεινοῦ,
> a , A »” ἈΝ ΕῚ , 9 ica) μ᾿
ἐν οἷς περιφέρω δεσμοῖς ᾷδω τὰς ἐκκλησίας, ἐν αἷς ἕνωσιν

2 ἁγνίζεται ὑμῶν] with 1; castificet vos 1; ἀσπάζεται ὑμᾶς σα. 5,554. 4 ἐπὶ
κινδύνων] ἐπικίνδυνον g,g,; ἐπικίνδυνος gys; ἐπικένδυνος g3; in periculo 1; ὑπὸ κίνδυ-
νον 1. 6 ὀναίμην] ὁνέμειν g..

Subscr. τοῦ ἁγίου ἱερομάρτυρος ἰγνατίου πρὸς τραλλησίους (with β in the marg.) g, ;
τοῦ ἁγίου ἱερομάρτυρος ἰγνατίου ἐπιστολὴ β΄ πρὸς τραλλησίους g,. None recorded
for £324.

TIPOC TOYC EN MAPNHCIAI | τοῦ αὐτοῦ ἐπιστολὴ Ὑ πρὸς μαγνησίους g,; τοῦ
αὐτοῦ ἐπιστολὴ πρὸς μαγνησίους (with y in the margin) g,; τοῦ ἁγίου ἱερομάρτυρος
iyvatlov ἀρχιεπισκόπου θεοπόλεως ἀντιοχέιας ἐπιστολὴ πρὸς μαγνησίους. Ὕ. 55; τοῦ
αὐτοῦ ἐπισκοπου (sic) πρὸς μαγνησίους (with Ὑ in the marg.) gy. See above, p. 105 sq.

10 σωτῆρι] g; add. zostro 1; add. ἡμῶν I (see p. 105). 11 Μαιάνδρῳ]

4. ἐπὶ κινδύνων] For this conjec-
tural reading, on which I have ven-
tured, comp. Xen. Hzpparch. iv. 5 ἣν
δὲ ἐπὶ κινδύνων ἐλαύνητέ που k.T.A.

18. ὅς ἐστιν κιτιλ.] From 1 Tim.

iv. 10. The expression οὗ τῷ αἵματι

k.7.A. is adapted from 1 Pet.i. 18, and
ἔγνωτε Θεὸν k.t.A. from Gal. iv. 9.

22. morosx.t.A.] From 1 Cor. x.
13:
33. οὐχ οἱ x.r.A.] A loose quota-
tion from Job xxxii. 9, 10, with a

TO THE MAGNESIANS. 165

¥ \ Ν , 3 A A
εὐχομαν σαρκος Kal πνεύματος ἴησου Χριστον" ὅς éctin
CWTHP πάντων ἀνθρώπων, MAAICTA AE TICT@N' οὗ τῷ
a > ' 3 fey 3: ᾿ n \ ε >
20 AIMATI EAYTPOWOHTE* δὲ οὗ EFNOTE Θεόν, Μᾶλλον δε ὑπ
a > , 5 fy ε ,ὕ Ν A
αὐτοῦ ἐγνώσοθητε" ἐν ᾧ ὑπομένοντες τὴν πᾶσαν ἐπήρειαν
An 28 , \ , a “ἢ ἡ
τοῦ αἰῶνος τούτου διαφεύξεσθε. TICTOC ὙαΡρ, Oc ΟΥ̓Κ ΕΔΌΕΙ
ὑμᾶς TEIPACOANAL ὑπὲρ O δλύνδοθε.
> \ oy > A ε A \ A A
IT. *Ezei οὖν ἠξιώθην ἰδεῖν [ὑμᾶς] διὰ Aapa τοῦ ἀξιο-
θ / ε ~ > , ὡς B , Θ “ LE B re
25 Veov ὑυμων ἐπισκόπου καὶ πρεσβυτέρων Θεον αξιων, Βάσ-
ἈΝ 3 δ Ν A ~ ,
σου καὶ ᾿Απολλωνίου καὶ τοῦ συμβιωτοῦ μου διακόνου
/ “ν᾿ \ > , ν ε r
Ζωτίωνος, οὗ ἐγὼ ὀναίμην, OTL ὑποτάσσεται τῷ ἐπισκόπῳ Kal
= 7 , lo pd ᾿ς 3 “ nw
τῷ πρεσβυτερίῳ χάριτι Θεοῦ ἐν νόμῳ ᾿Ιησοῦ Χριστοῦ.
Ν Cle Ν Ν A A
III. Kat ὑμῖν δὲ πρέπει μὴ καταφρονεῖν τῆς ἡλικίας
~ 9 ve > \ A ’ὔ “ A an
30 TOU ἐπισκόπου, ada κατὰ γνώμην Θεοῦ πατρὸς πᾶσαν
> \ Sek 5 , Ν 3» Ν \ CLs
ἐντροπὴν αὐτῷ ἀπονέμειν, καθὼς εγνων καὶ τοὺς αγίους
’ 5 \ \ 5 la
πρεσβυτέρους ov πρὸς THY φαινομένην ἀφορῶντας νεότητα
ἰλλὰ \ \ 5 Θ A , = > ’΄ > c ’ '
ahha προς τὴν ἐν Ocew φρόνησιν: ἐπείπερ οὐχ οἱ πολγχρόνιο!
eicl cool οὐλὲ οἱ Γέροντες ἐπίοτάντδι CYNECIN, AAAA
a ’ > > a ῚΝ Ν \ ε \ ὃ
35 πνεῦῖμᾶ ECTIN ἐν BpoToic. Δανιὴλ μὲν yap o σοφὸς ω-
A , ~ , , ΝΥ \ /
δεκαετὴς γέγονε κάτοχος TO θείῳ πνεύματι, καὶ τοὺς μάτην
\ \ , ΄ , Ν >
τὴν πολιὰν φέροντας πρεσβύτας συκοφάντας καὶ ἐπιθυμη-
Ν = ’ 3 je ἈΝ , ,
Tas ἀλλοτρίου κάλλους ἀπήλεγξεν. Σαμουὴλ δέ, παιδάριον
Μεάνδρῳ σ,.σ.55- 15 προειλάμην] £,8,033 προειλόμην 45. τό καὶ]
531; om. g,¢g,94. 17 ἕνωσιν] laudare (aivnow?) 1. 22 διαφεύξεσθε)
£12,524; effugite 1; διαῤῥήξεσθε g3. In I the sentence is different, but διαφυγόντες
appears there. 6s] g.23945 1; ὡς gp. ἐάσει] ἐάση g,. 23 δύνασθε]
£2,831; δυνάμεθα gy. 24 ὑμᾶς] 1; vosl; om. g,g,8384- διὰ Δαμᾶ]
I; per...damam 1; διὰ δαγμᾶ σᾳ; diddayua (sic) g,; διαδαγμα (sic) g,; διάδεγμα
£3 27 ZLwtiwvos) ζωτιῶνος (sic) g4. ὑποτάσσεται] 5,55,5 1; ὑποτάσ-
σετε 5. 32 οὐ] £,93241; οὖς g,. 37 ἐπιθυμητὰς] ἐπιθυμιτὰς δ.
38 ἀπήλεγξεν] σ,σ.; ἀπήλεγξε 23945; manifestavit 1. The word was incorrectly

printed ἀπήλειξεν in the ed. princ., which was emended ἀπέδειξεν in the edd.
of Plantinus. This emendation has been adopted by some later editors.

transposition of clauses. the narrative, and it is difficult to see
35. Δανιὴλ μὲν yap κιτιλ] For whence it could have been derived.
these examples which follow, see the It may have been transferred from
parallel passage Mar. ad Ign. 2, 3, Solomon; see the note on Mar. ad
4, with the notes. Ten. 3 δυοκαίδεκα κιτιλ.
δωδεκαετὴς) His age is not given in

166 IGNATIAN EPISTLES.

x , \ 5 ἊΝ ἴδ Ν ΄ὔ A an
OV μικρόν, τὸν ἐνενηκονταετῇ Het διελέγχει τοῦ Θεοῦ mpo-
wn an Ν > 7
τετιμηκότα τοὺς ἑαυτοῦ παῖδας. ὡσαύτως καὶ ᾿Ἰερεμίας
ἀκούει πρὸς τοῦ Θεοῦ, μὴ λέγε ὅτι νεώτερός εἶμι. Σολομών
\ \ 9 , ε N Q \ , \ ' \
δὲ καὶ Ἰωσίας, ὁ μὲν δωδεκαετὴς βασιλεύσας THY φοβερὰν
al Ly Lat
ἐκείνην καὶ δυσερμήνευτον ἐπὶ ταῖς γυναιξὶν κρίσιν ἕνεκα τῶν
α΄ 5 ’ὔὕ ε \ 5 Ν 4 \ Ν Ν
παιδίων ἐποιήσατο, ὁ δὲ ὀκταετὴς ἀρξας τοὺς βωμοὺς καὶ
Ν᾽ ἡ»
τὰ τεμένη κατερρίπου καὶ τὰ ἄλση κατεπίμπρα: δαίμοσιν
Ν = 3 3 3 A 3 , Ν \ “ nA
yap ἦν, ἀλλ᾽ οὐ Θεῷ, ἀνακείμενα: καὶ τοὺς ψευδοϊερεῖς κατα-
Ων ε x ’ Ἂς 5 A“ 5 , > > >
σφάττει ws av φθορέας καὶ ἀπατεῶνας ἀνθρώπων ἀλλ᾽ ov
θειότητος λατρευτάς. τοιγαροῦν οὐ τὸ νέον εὐκαταφρόνητον,
- Θ an 5 ΄ ee nN y Ἔ , 0 / x
οταν Θεῷ ἀνακείμενον ἢ: add ὅταν γνώμην μοχθηρόν, κἂν
νέος ἣν ὁ χριστοφό-
ρος Τιμόθεος: ἀλλ᾽ ἀκούσατε, οἷα γράφει αὐτῷ ὁ διδάσκα-

, = c Lal “
TIETIAAAI@ MENON 7) ἩΜΕΡΩ͂Ν κΚἀκων.

host μηλείς οοὺ τῆς νεότητος κἀτἀφρονείτω, ἀλλὰ τύπος

ΓΙΝΟΥ τῶν πιοτῶν ἐν λόγῳ, ἐν ἀνδοτροφῇ. πρέπον οὖν
I ὃν μικρόν, τὸν ἐνενηκονταετῆ] ὃν, μικρὸν τὸν ἐνενήκοντα ἔτη g.. ᾿ἩἩλεὶ] or ἠλεὲ
£2384; ἠλὶ g,. 7 τεμένη] τεμένει σ΄. κατερρίπου] g,g,833 κατηρίπου 5...
There is no authority for κατέρριπτε, which is generally read. κατεπίμπρα)
183845; κατεμπίπρα g,. 8 Wevdctepets] g3; ψευδιερεῖς σ΄, 55,55...
κατασφάττει] g; interfecit |, The editors commonly read κατέσφαττεν against all
the Greek authorities. 9 ἀπατεῶνας] ἀπαταιῶνας g,. 11 ἀλλ᾽ ὅταν
γνώμην μοχθηρόν, κἂν πεπαλαιωμένον κ.τ.Δ.] sed lla actas quae sententiae nocet, etiam
st inveterata etc. 1.; ἀλλ᾽ ὁ τὴν γνώμην μοχθηρὰν κἂν πεπαλαιωμένον K.T.r. F,3 ἀλλ᾽
ὁ τὴν γνώμην μοχθηρὰν κἂν πεπαλαιωμένος κιτ.λ. σι; ἀλλ᾽ ὁ τὴν γνώμην μοχθηρὸς

κἂν πεπαλαιωμένος K.T.A. 23245.

3- μὴ λέγε κιτὶλ.] From Jer. i. 7,
quoted also Mar. ad Ign. 3.

7. κατερρίπου] There seems to be
quite sufficient authority for a verb
καταρριπόω (καταριπόω) ; see Steph.
Thes. 5. v. κατερειπύω (ed. Hase et
Dind.).

12. πεπαλαιωμένον k.t.d.] From .526-
SANN. 52 πεπαλαιωμένε ἡμερῶν κακῶν
(LXx and Theodotion).

14. μηδείς σου κιτ.λ.] From 1 Tim.
iv. 12, quoted exactly.

22. Οὐ σὲ κιτιλ.)] Freely quoted
from 1 Sam. viil. 7 οὐ σὲ ἐξουθενήκα-
σιν, GAN ἢ ἐμὲ ἐξουθενώκασι (v. 1. ἐξου-

I have ventured on a conjectural emendation
which is suggested by a comparison of the authorities.

14 καταφρονείτω]

θενήκασιν). The next passage, οὐ yap
καθ᾽ ἡμῶν «.t.d., is from Exod. xvi. 8.

24. οὐδεὶς «7A.] The passage
which follows is taken from “42.091.
Const. vi. 1, 2 Δαθὰν yap καὶ ᾿Αβειρὼν
ἀντιπρόσωποι γενόμενοι Μωσεῖ κατεπό-
θησαν εἰς γῆν, Κορὲ δὲ καὶ οἱ μετ᾽ αὐτοῦ
διακόσιοι πεντήκοντα διαστασιάσαντες
πυρὸς παρανάλωμα γεγόνασι... καὶ ᾿Αζα-
ρίας [ὁ] καὶ ᾿Οζίας.. κατατολμήσας τῆς
ἱερωσύνης...ἐξανέτειλε λέπραν....καίτοιγε
οὐδὲ εἷς ἀτιμώρητος" οὔτε γὰρ ὁ ᾿Αβεσ-
σαλὼμ καὶ ᾿Αβεδδαδὰν ἔμειναν ἀτιμώρη-
τοι κιτιλ. (comp. § 3 κατήλθοσαν εἰς
ἅδου ζῶντες), combined with il. 27 ὡς

TO THE MAGNESIANS. 167

\ ε κα ε ΣᾺ ὃς

ἐστιν καὶ ὑμᾶς ὑπακούειν τῷ ἐπισκόπῳ ὑμῶν καὶ κατὰ
ML δὲν ἌΡ τὰ 5 λέ Ε Φ B \ ΄ 5 A ,
μη αὐτῷ ἀντιλέγειν. φοβερὸν γάρ ἐστι τῷ τοιούτῳ
ἊΝ , 5 δὶ Ν \ , A
ἀντιλέγειν: οὐ yap τουτονὶ τὸν βλεπόμενον πλανᾷ τις,
Ε \
ahha

Tapa Twos παραλογισθῆναι:

Ν +7 7, \ Ν τ
τὸν aopatov παραλογίζεται, τὸν μὴ δυνάμενον

τοιοῦτο

δὲ

» 3, A
ἄνθρωπον ἀλλὰ πρὸς Θεὸν ἔχει τὴν ἀναφοράν. τῷ yap

\ > \
TO OU T pos

> aN , ε ’ > \ ' > 2 > ἢ
αμονὴλ λέγει ὁ Θεός, oy cé πὰρελογίολντο, ἀλλ᾽ ἐμέ.
Ν ε la , > > ε tal ε ͵
καὶ ὁ Moons φησίν, OY γὰρ κἀθ᾽ ἡμῶν ὁ γογγγομόο,

> ‘ \ ͵ n an >) Ν » , ,

ἀλλὰ KATA Kypioy τοῦ Θεοῦ. οὐδεὶς ἐμεινεν ἀτιμώρητος

3 XN Ν A , » Q qn

ἐπαρθεὶς κατὰ TWY κρειττόνων οὗτε γὰρ τῷ νόμῳ Δαθὰν
XS: A 5» A 5 Ν A Ν “

καὶ ᾿Αβειρὼν ἀντεῖπαν, ἀλλὰ Μωσεῖ: καὶ ζῶντες εἰς ἄδου

κατηνέχθησαν. Κορὲ δὲ καὶ ot συμφρονήσαντες αὐτῷ κατὰ

3 \
Aapov διακόσιοι πεντήκοντα πυρίφλεκτοι γεγόνασιν. ᾿Αβεσ-
σαλώμ, πατραλοίας γενόμενος, ἐκκρεμὴς ἐν φυτῷ γέγονεν

᾿Αβεδδαδὰν

21 ἀλλὰ πρὸς] σ.5.553;

23 Μωσῆς] μωῦσῆς
(sic) 59. But the name is not so written in this authority where it occurs just
below. γὰρ] g,g,sl; om. gy. ἡμῶν] So all the authorities (g,g,93¢451),
as in LXx, Exod. xvi. 8. The editors commonly print ὑμῶν. 26 ᾿Αβειρὼν]
ἀβιρῶν σ΄... ἀντεῖπαν] σισ.; ἀντεῖπον 23045. Μωσεῖ] μωσῆ g,.
28 ᾿Αβεσσαλώμ] g,93945; ἀβεσαλὼν g,. 29 πατραλοίας] πατραλύας g.¢..
éxkpeuns] σ,5; ἐκκρεμνὴς σι; ἐκκρεμνῆς σ΄, 3 appensus 1; ἐκεῖ κρεμηθεὶς 55. 20 ᾿Αβεδ-
éaddv] σ,.σ,.5 5,5: achab (or αλαό or aad) εἰ dadan 1; ἀβνὲρ σ5. Τί seems probable
that the reading of 1 (aadetdadar, when taken in its simplest form) is only a cor-
ruption of ἀβεδδαδάν. See the lower note.

Kat ἀκίσιν ἐβλήθη τὴν κακόβουλον καρδίαν.

17 τῷ] 885845; τὸ Sz.
22 παρελογίσαντο)] παρελογήσαντο g,.

καταφρονείτο &,.
πρὸς δὲ σ,.

γὰρ ὁ Σαούλ, ἄνευ τοῦ Σαμουὴλ προσ-
ἐνέγκας, ἤκουσεν ὅτι Μεματαίωταί σοι
...kat ὡς ᾿Οζίας...ἐλεπρώθη διὰ παρα-
νομίαν, οὕτως καὶ πᾶς λαϊκὸς οὐκ ἀτιμώ-
ρῆτος ἔσται... οὐχὶ οἱ Kopetrat...mupikav-
ata ἐγένοντο...καὶ Δαθὰν καὶ ᾿Αβειρὼν
ζῶντες κατέβησαν εἰς adov, and vill. 46
οἱ Κορεῖται καὶ ὁ βασιλεὺς ᾽Οζίας...γε-
νόμενοι οἱ μὲν πυρίφλεκτοι, ὁ δὲ κατὰ
τοῦ μετώπου λεπρός.

30. ᾿Αβεδδαδὰν] The reference is
explained by AZosé. Const. vi. 2 (the
context of the passage already quoted)
ὁ δὲ ᾿Αβεδδαδάν, Οὐκ ἔστι μοι, φησί,
μερὶς ἐν Δαυὶδ οὐδὲ κληρονομία ἐν υἱῷ

Ἰεσσαί, δῆλον ὡς ἀναξιοπαθῶν ἄρχεσθαι
ὑπὸ Δαυὶδ κιτιλ. It is therefore a
blundering substitution of Obededom
(2 Sam. vi. 10), sometimes written
᾿Αβεδδαδάν, for Sheba (2 Sam. xx.
1) by the author of the Apostolic
Constitutions ; and the blunder has
been blindly copied by our Ignatian
writer. Cotelier (on <Afost. Const.
1. c.) suggests an explanation of
the error; ‘Initio potuit scriptum
haberi ᾿Αβεέ, ut est in MS Alexandr.
2 Reg. xx. I, 7, vel etiam Σαβεέ, ita
ut nonnemo ad oram libri sui” ABeda
Aay posuerit e 2 Reg. xx. 18, unde

168 IGNATIAN EPISTLES.

e td ww Lal wn
ὡσαύτως τῆς κεφαλῆς ἀφαιρεῖται δι᾿ ὁμοίαν αἰτίαν. ᾿Οζίας
λεπροῦται, κατατολμήσας ἱερέων καὶ ἱερωσύνης. Σαοὺλ ἀτι-

wn 4 >
μοῦται, μὴ περιμείνας TOV ἀρχιερέα Σαμουήλ. χρὴ οὖν Kal
ὑμᾶς αἰδεῖσθαι τοὺς κρείττονας.

ΙΝ. Καὶ πρέπον ἐστὶν μὴ μόνον καλεῖσθαι Χριστιανοὺς

5 \ Q > 5 Ν Ν ’ 5 \ Ν i ,
ἀλλὰ καὶ εἶναι: οὐ yap τὸ λέγεσθαι ἀλλὰ TO εἶναι μακάριον
ποιεῖ. εἴ τινες ἐπίσκοπον μὲν λέγουσιν, χωρὶς δὲ αὐτοῦ
πάντα ποιοῦσιν: τοῖς τοιούτοις ἐρεῖ καὶ αὐτός, ὃς καὶ ὁ
5 Ν ἣν La) 5 , Ν tA , 5 i.
ἀληθινὸς Kal πρῶτος ἐπίσκοπος καὶ μόνος φύσει ἀρχιερεύς,
Ti me. καλεῖτε, Kypie, Kypie, Καὶ oy ποιεῖτε ἃ λέγ;
ε Ν ἴω 9 5 ὔ 2) 5 5 4 \ 4
οἱ γὰρ τοιοῦτοι οὐκ εὐσυνείδητοι, ἀλλ᾽ εἰρωνές τινες καὶ μὸρ-
φωνες εἶναί μοι φαίνονται.

ζωὴ ἡ ἐκ φυλακῆς Kal θά ye a \ 9
ἢ ἐκ υλακὴς Και AVaTOS O € παρακοῆς, και εκαστος

3 \ > ΄ \ , » \ ΄
Ἐπεὶ οὐν τέλος τα πραγμαᾶτο, EXEL, και προκειται

lal b} , =! ἊΝ , A ε ,ὔ , A
τῶν εἰρημένων εἰς τὸν τόπον τοῦ αἱρεθέντος μέλλει χωρειν,
’ Ν Ψ XN 5» ’, \ ’, ta Ἀ
φύγωμεν τὸν θάνατον καὶ ἐκλεξώμεθα τὴν ζωήν. δύο γὰρ
λέγω χαρακτῆρας ἐν ἀνθρώποις εὑρίσκεσθαι, καὶ τὸν μὲν

’ Ν Ν ’ὔ ε \ ν
νομίσματος τὸν δὲ παραχαράγματος: ὁ θεοσεβὴς ἄνθρωπος
7 εἴ τινες] £18,523 3 οἵτινες g43 guidam autem 1. 8 ὃς καὶ] gys; gui et 1;
ὡς καὶ gig, 3 om. g3 (the transcriber probably had the reading ws καὶ before him,
and the words seemed superfluous). 9 ἀρχιερεύς] £2,835 lepdpxns gy.

12 φαίνονται] g,sgys; φαίνωνται 2,83. 14 ἕκαστος] 218,545 ; unusguts-
gue 1; ἕκαστον g3. 15 εἰρημένων] £12,233 ἡρημένων g4s; de praedictis
1. The reading ὑρημένων was a conjecture of Morel’s, accepted by subsequent
editors. τοῦ αἱρεθέντος] Cotelier; guem sibt...elegerit 1; τοῦ ἀζεθέντος
(sic) g3; τοῦ εὑρεθέντος £18,584. In 1 the sentence runs
in locum quem sibi de praedictis elegerit, connecting τῶν εἰρημένων with what

T has els τὸν ἴδιον τόπον.

follows. The misprints in g3 are especially frequent hereabouts, e.g. ὑττεὶ for ἐπεὶ,
Ew) for ζωὴ, xapew for χωρεῖν. A comparison of the authorities led me to conjec-

postea factum ᾿Αβεδαδάν᾽. The read-
ing ᾿Αβνὲρ in g, here is of course a
deliberate emendation.

8. ὁ ἀληθινὸς κιτ.λ.)] Comp. Ps-
Smyrn. 9, and see also “2057. Const.
viii. 46 οὐ yap ἡμᾶς ἢ τοὺς ἐπισκόπους
πολεμοῦσιν οἱ τοιοῦτοι ἀλλὰ τὸν πάντων
ἐπίσκοπον καὶ τοῦ πατρὸς ἀρχιερέα Χρι-
στὸν Ἰησοῦν κιτιλ., and again πρῶτος
τοίνυν τῇ φύσει ἀρχιερεὺς ὁ μονογενὴς

Χριστός k.T.d.

το. τί με καλεῖτε κιτ.λ.] From Luke
vi. 46.

11. μόρφωνες] ‘zmpersonators, hy-
pocrites’. The lexicons do not give
any other instance of the word. Its
coinage was perhaps suggested by
2 Tim. iii. 5 ἔχοντες μόρφωσιν evoe-
Beias.

15. τῶν εἰρημένων] 1.6. the two

TO THE MAGNESIANS.

169

, ’, 5 ε A A 2 e > \ ,
νόμισμά ἐστιν ὑπὸ Θεοῦ χαραχθέν' ὁ ἀσεβὴς ψευδώνυμον

20 νόμισμα, κίβδηλον, νόθον, παραχάραγμα, οὐχ ὑπὸ Θεοῦ ἀλλ᾽

ὑπὸ διαβόλου ἐνεργηθέν.

οὐ δύο φύσεις ἀνθρώπων λέγω,

ἀλλὰ τὸν ἕνα ἄνθρωπον ποτὲ μὲν Θεοῦ ποτὲ δὲ διαβόλου

A » an
γίνεσθαι: ἐὰν εὐσεβῇ Tis, ἄνθρωπος Θεοῦ ἐστιν: ἐὰν δὲ

ἀσεβῇ τις, ἄνθρωπος τοῦ διαβόλου, οὐκ ἀπὸ τῆς φύσεως ἀλλ᾽

25 ἀπὸ τῆς ἑαυτοῦ γνώμης γινόμενος.

Ἐν» ΤΥ, ΕΣ
OL ATTLOTOL ELKOVA εχουσι

A 5» A , e \ “A
TOU ἄρχοντος τῆς πονηρίας: ol πιστοὶ εἰκόνα ἔχουσι τοῦ

» A Ni at) ΄“ la 3 - 3\ Ἁ
ἄρχοντος Θεοῦ πατρὸς καὶ ᾿Ιησοῦ Χριστοῦ: δι’ οὗ ἐὰν μὴ

5» , », X ε Ν 5 ’ὔ > Lal > \ 3 A
αὐθαιρέτως έεχώμεν ΤΟ ὕπερ ἀληθείας ἀποθανεῖν εἰς TO αὐτου

, N “A 3 A 3 »᾿, ΕῚ ΘΟ τας
πάθος, TO ζην αὐυτου OUK ἐστιν EV μιν.

3 5S lol
Επεὶ οὖν ἐν τοῖς προγεγραμμένοις προσώποις TO

πᾶν πλῆθος ἐθεώρησα ἐν πίστει καὶ ἠγάπησα, παραινῶ, ἐν

ε 4 lal 4 I
OfLOVOLO Θεον σπουδάσατε παντα πράττειν, προκαθημένου

A 5 fe > 4 A XN Les , >
Του επισκοῖου ELS TOTTOV Ocov Kal Tov πρεσβυτέρων εις

/ ’ ~ > ’ X A ὃ ΄ ~ 3 Ν
ΤΟΊΤΟΨ συνεδρίου των ἀποστόλων, και τῶν Οιάκονῶν τῶν εμοι

λ , _ , ὃ , 3 “ NG ΤΌΣ ἃ
25 vy UKUTQATOV τ ETLOTEVILEVOV ιακονιαν σου βιστου ος

\ + a \ A Ν θ Ν > λ 4, Qe ,
7 po QALWVOS παρα τῳ TAT Pl yeyryn εις ἊΨ ογος εος, μονο-

ture τοῦ αἱρεθέντος, before I saw that it had been anticipated by Cotelier and that
Patrick Young (see Ussher, p. 16) before Cotelier had suggested τὸν αἱρεθέντα.

21 ov δύο] g,g4s; non duas 1; δύο (om. ov) g,; δίο (sic) g3-
διαβόλου] g,g,523; τοῦ διαβόλου gy.

26 οἱ πιστοὶ] σ.5,55545; οἱ δὲ πιστοὶ 1; fideles
The interpolator however has so altered the context, that the text

2123845; τότε μὲν g,.
Βιθ, 545; γενόμενος F3.
autem [1].

22 πότε μὲν]
25 γινόμενος]

of I does not weigh much in determining his reading; and 1 freely inserts

connecting particles.

ἂν σ΄.
ἀγάπῃ £33 dilectione 1.

27 Θεοῦ] g,g,523; τοῦ θεοῦ gy.
28 ἔχωμεν] ἔχομεν g,.
There is the same v.1. in I.

ἐὰν] 21838455
31 ἠγάπησα) g,24; ἡγάπησα g,;
36 cds] g,g,5g451 5

θεοῦ g3: comp. PAilipp. 2 for this same v. ]. in g3.

classes of persons indicated in the
preceding chapter. If the reading
τοῦ aipeOévros be correct, the words
will mean ‘the place assigned to the
alternative chosen’, i.e. to obedience
(φυλακῆς) or disobedience (παρακοῆς),
as the case may be.

35. ὃς πρὸ αἰῶνος κιτλ.)] This
is directed against the teaching of
Marcellus of Ancyra, as Zahn (/. v.

A. p. 137 sq.) has rightly seen. The
main charge against the Christology
of Marcellus was that he obscured
the doctrine of the personality of the
Son at both ends ; (1) He denied its
existence before the world began
(controverted in ὃς πρὸ aidvos...yovo-
γενὴς vids), and (2) He merged it in
God the Father at the end of the
world (controverted in ἐπὶ συντελείᾳ...

170 IGNATIAN EPISTLES.

\ er NaS AS , a 5: ε oN ὃ z Ν
γενὴς υἱός, καὶ ἐπὶ συντελείᾳ TMV αἰώνων O αὕτος διαμένει
A \ ' > a > ” , Ν Ν
τῆς γὰρ Βδειλείὰς δὐτοῦ οὐκ éctai τέλος, φησὶν Δανιὴλ

ε / , > 3 ε δ 3 ΄ > ΄
ὁ προφήτης. πάντες οὖν ἐν ὁμονοίᾳ ἀλλήλους ἀγαπήσωμεν,
’ὔ > >
καὶ μηδεὶς κατὰ σάρκα βλεπέτω τὸν πλησίον ald ἐν Χρι-
la A Q tas ay , ε lo ?
στῷ Ἰησοῦ. μηδὲν ἔστω ἐν ὑμῖν, ὃ δυνήσεται ὑμᾶς μερίσαι,
3 ἌΡ. ’ A > ’ ε ’ Les lal ὃ > 9. “-“
ἀλλ᾽ ἑνώθητε τῷ ἐπισκόπῳ, ὑποτασσόμενοι τῷ Θεῴ Ov αὐτοῦ
ἐν Χριστῷ.
9 > » an \ 3QN
VII. Ὥσπερ οὖν ὁ Κύριος ἄνευ τοῦ πατρὸς οὐδὲν
ρ
A x ; , ΄ a Sioa ge a '
TOLEL® OY AYNAMAI γάρ, φησίν, ΠΟΙΕΙΝ ἀφ EAYTOY οὐδέν"
Y nr »~ A P. A
οὕτω καὶ ὑμεῖς ἄνευ τοῦ ἐπισκόπου, μηδὲ πρεσβύτερος, μὴ
Z Ἂν “: , , , (In te) » x
διάκονος, μὴ λαϊκός: μηδέ τι φαινέσθω ὑμῖν evioyor παρὰ
A , Ἂν; “
τὴν ἐκείνου γνώμην" τὸ γὰρ τοιοῦτον παράνομον καὶ Θεοῦ
\ A a ΤῸ s
ἐχθρόν. πάντες ἐπὶ TO αὐτὸ ἐν τῇ προσευχῇ apa συνέρ-
» ae “ / / > 5 ’
χεσθε: μία δέησις ἔστω κοινή, εἷς νοῦς, μία ἐλπίς, ἐν ἀγάπῃ,
“ aA ΄σ Ἂ > lal π ¥
ἐν πίστει TH ἀμώμῳ TH εἰς Χριστὸν Ἰησοῦν, ov ἀμεινον

1 ὁ αὐτὸς] g,g,523; αὐτὸς (om. ὁ) gy; 2252 1.
ἐμαυτοῦ g3045 (with Joh. v. 30); a me 1250 1.
μὴ...μὴ] £10843 μὴδὲ.. μὴδὲ (Sic) g3; set (sive)...stve 1.

sivel; μὴ &4.

13 συνέρχεσθε] £,83845; συνέρχεσθαι g,; convenite 1.
17 ἐπὶ ἕνα] g,.933 ws ἐπὶ ἕνα gious 1.

θεοῦ £4.

διαμένει) : see e.g. Euseb. ¢. Mare. ii.
4 (p. 110 Gaisford) ἀρχήν τε mpoo-
καιρον καὶ νεωτέραν τῇ βασιλείᾳ τοῦ
Χριστοῦ διδούς, καὶ ταύτης τέλος ὑφι-
στάμενος, καὶ τὸν μὲν ἀληθῶς μονογενῆ
τοῦ Θεοῦ υἱὸν ἀρνούμενος, λόγον δὲ
ψιλὸν ἀνούσιον καὶ ἀνυπόστατον ὑποτι-
θέμενος κιτιλ. The prophecy of Daniel
(ii. 44, vil. 14, 27), quoted below, is
taken, not from the Greek text of the
prophet, but from the indirect quota-
tion in the angel Gabriel’s message,
Luke i. 33. This same passage is
quoted also by Eusebius against Mar-
cellus, c. Ware. ii. I (p. 66). See also
Ps-Smyrn. 3.

9. οὐ δύναμαι κιτ.λ.}] From Joh.
Vv. 30.

20.

ἐπέχετε] ‘give heed’. If the

9 ἀφ᾽ ἑαυτοῦ] gig; ἀπ’
το μηδὲ] gg; καὶ μὴδὲ (sic) g3;

16 Θεοῦ] g,g,5233 τοῦ
190 μύθοις] g,sg4s with I ;

reading ἐνέχετε be correct, it must
mean ‘insist upon’, but evéyew with
the dative generally signifies ‘to
press upon’, i.e. ‘to threaten’ (e.g.
Gen. xlix. 23), and the emendation
seems therefore necessary.

21. τὰ ἀρχαῖα κ-τ.λ.] Verbatim from
2 Cor. v. 17, as commonly read, but
ta πάντα Should be omitted there.

28. ov ῥητὸς x.t.A.] The original
text of Ignatius seemed to favour
strongly the doctrine of Marcellus
(see above, p. 126 sq.); but the inter-
polator, whose theological sympathies
lay in quite the opposite direction,
has altered it so as to make it a direct
polemic against this heretic. Mar-
cellus denied, or seemed to deny, the
separate personality, οὐσία or vmo-

TO THE MAGNESIANS. 17%

)ὃ Lt > , ε ae 5 Ν XN A ,

ovdev ἐστιν. πάντες ws εἷς εἰς TOV ναὸν Θεοῦ συντρέχετε,

ε Seid , ν na

ws ἐπὶ ἕν θυσιαστήριον, ἐπὶ ἕνα ᾿Τησοῦν Χριστὸν τὸν ἀρχιε-
la > na

péa τοῦ ἀγεννήτου Θεοῦ.

2 ! \ , , Ν > - »

ἐπέχετε Kal γενελλογίδις ἀπεράντοις καὶ ᾿Ιουδαϊκοῖς τύ-

ous"

> \ , A \ ΄ > oN \ \ κ᾿

εἰ γὰρ μέχρι νῦν κατὰ νόμον ᾿Ιουδαϊκὸν καὶ περιτομὴν σαρκὸς

ζώμεν, ἀρνούμεθα τὴν χάριν εἰληφέναι.

Ἁ “ Lad e
My πλανᾶσθε ταῖς ἑτεροδοξίαις, μηδὲ μύθοις
τὰ ἀρχὰῖὰ πὰρῆλθεν, ἰδοὺ γέγονε κἀινὰ τὰ TANTA.

ε Ν θ /
οἱ yap θειότατοι
A \ > κ - \ ν τ ποτῶν A \
προφῆται κατὰ ᾿Ιησοῦν Χριστὸν ἔζησαν. διὰ τοῦτο καὶ
ἐδιώχθησαν, ἐμπνεόμενοι ἀπὸ τῆς χάριτος, εἰς τὸ πληρο-
las \ lal 9 a
φορηθῆναι τοὺς ἀπειθοῦντας ὅτι εἷς Θεός ἐστιν ὁ παντοκρά-
e , ε Ν ὃ Ν > a r A A ec a
τωρ ὁ φανερώσας ἑαυτὸν διὰ “Incov Χριστοῦ τοῦ υἱοῦ
5 ~ ν 5 » la) 4 > e \ > > > ’ὔ 5
αὐτου, ὃς ἐστιν αὐτοῦ λόγος οὐ ῥητὸς ἀλλ᾽ οὐσιώδης" οὐ
’΄ os -“— A
yap ἐστιν λαλιᾶς ἐνάρθρου φώνημα, ἀλλ᾽ ἐνεργείας θεϊκῆς

Jabulis1; μύθους σ͵,55. 20 ἐπέχετε] intendatis 1; ἐνέχετε 55; ἀνέχετε £1224.
As both ἐνέχετε and ἀνέχετε are unintelligible, I have substituted ἐπέχετε. Vedelius
conjectured ἐνέχεσθε, and Ussher προσέχετε (comp. 1 Tim. i. 4).
£12,583; πάντα (om. τὰ) gy. 25 ἀπὸ] g,59,5233 ὑπὸ gy.
5,5,5:5.5 with I. There is no authority for ἀπιστοῦντας.

21 τὰ πάντα]
26 ἀπειθοῦντας]
The ed. prince. mis-

printed it ἀπειτοῦντας, which Morel corrected into ἀπιστοῦντας.

στασις, of the Son ; his conception of
the Logos reduced it to a mere utter-
ance of the Father; it was a voice
issuing from silence; Euseb. £cc/.
Theol. ii. 8 (p. 214) οἷα λόγον αὐτὸν
σημαντικόν τινος ἢ προστακτικὸν προεὰλ-
θεῖν τοῦ Θεοῦ φάσκει, 20. ii. 9 (p. 219)
μετὰ δὲ τὴν σιγὴν καὶ τὴν ἡσυχίαν
προελθεῖν τὸν λόγον τοῦ Θεοῦ... κατὰ
προφορὰν φωνῆς ἐνάρθρου, φθεγγο-
μένου δηλαδὴ καὶ λαλοῦντος τοῦ Θεοῦ
ὁμοίως ἀνθρώποις (comp. 26. iii. 3, p.
318 sq.). Accordingly Eusebius in
reply discusses the different signifi-
cations of λόγος (26. ii. 13, p. 229 sq.).
Among others he mentions ὁ διὰ
γλώττης καὶ φωνῆς évapOpov on-
μαίνων τι, and he rejects this (τὸν διὰ
φωνῆς ἀκουόμενον) as inadequate for
the theological conception, because

it does not allow a distinct ὑπόστασις.
Thus our Ignatian writer directly con-
troverts the language in which Mar-
cellus either actually stated or was re-
presented to have stated his opinions.
See also Meletius in Epiphan. Her.
Ixxiil. 30 (p. 878 sq.) λόγος ἐστί τε καὶ
λέγεται vids, οὐ μὴν φωνὴ τοῦ πατρὸς
οὐδὲ ῥῆμα νοεῖται᾽ ὑφέστηκε γὰρ καθ᾽
ἑαυτὸν καὶ ἐνεργεῖ καὶ Ov αὐτοῦ τὰ πάντα
κιτιλ. It seems to follow from this
change that our interpolator read
the words in his text of the original
Ignatius αὐτοῦ λόγος ἀπὸ σιγῆς προ-
ελθών, without the insertion αἴδιος οὐκ
(see above, pp. 125, 126), since other-
wise he would not have gone so far
out of his way, even if he had
thought it necessary to make any
alteration at all.

172

IGNATIAN EPISTLES.

οὐσία γεννητή᾽ ὃς κατὰ πάντα εὐαρέστησεν TO πέμψαντι
αὐτόν.

ΙΧ. Εἰ οὖν οἱ [ἐν] παλαιοῖς γράμμασιν ἀναστραφέντες
εἰς καινότητα ἐλπίδος ἦλθον ἐκδεχόμενοι Χριστόν, ὡς ὁ
Κύριος διδάσκει λέγων, εἰ émicteyete Mocti, ἐπιοτεύολτε
ἂν ἐμοί: περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν, καὶ, ᾿Αβρδὰμ ὁ
πὰτὴρ ὑμῶν HPAAAIACATO TNA TAH τὴν ἡμέραν τὴν ἐμήν,
Kal εἶδεν Kal ἐχάρη" πρὶν γὰρ ᾿ΑΒρὰὰμ [γτενέςθδι ἐγώ εἰμι"
πῶς ἡμεῖς δυνησόμεθα ζῆσαι χωρὶς αὐτοῦ; οὗ καὶ οἱ
προφῆται ὄντες δοῦλοι τῷ πνεύματι προεώρων αὐτὸν καὶ

a , a
I ὃς κατὰ πάντα εὐαρέστησεν] 1; ὃς πάντα κατευαρέστησεν g,; Os πάντα KaTeva-

ρέσκησε 65; ἐν πᾶσιν εὐάρεστος δ, 54; 771 omnibus bene complacens 1.
oy - nt 5 -
αὐτόν] σ,.σ15.,. with 1; τῷ ὑποστήσαντι σ΄, ; στδοίηἠηογ 1.

τῷ πέμψαντι
3 ἐν παλαιοῖς] 1;

παλαιοῖς (om. ἐν) £,8,8384; ex antiguis 1. The reading of g however might perhaps

stand, as the dative of the zorma.
vacuam (spem) 1; νεότητα g3.

I. τῷ πέμψαντι αὐτὸν] It is tempt-
ing with Zahn (see ΔΛ v. A. p. 137,
note 1) to adopt the other reading τῷ
ὑποστήσαντι, 1.6. ‘who gave Him His
ὑπόστασις᾽ (comp. e.g. Alex. Aphrod.
Probl. τ τῷ Θεῷ τῷ καὶ τὴν τούτων
οὐσίαν ὑποστήσαντι) ; but we are pre-
cluded by the fact that τῷ πέμψαντι
αὐτὸν Stands in the text of the genuine
Ignatius.

5. εἰ ἐπιστεύετε κιτ.λ.)] The pas-
sages are from Joh. v. 46 (εἰ ἐπιστεύετε
κιτ.λ.) and Joh. viii. 56, 58 (Αβραὰμ ὁ
πατήρ k.T.A.).

8. γενέσθαι] This insertion from
Joh. viii. 58 seems necessary, for
mpw is never a preposition. The
editors have silently acquiesced in
the faulty text. Comp. PAzlipp. 6.

12. αὐτὸς «.7.A.] Verbatim from
Is. xxxv. 4. The next passage, ὁ μὴ
ἐργαζόμενος k.t.d., is loosely quoted
from 2 Thess, ili. 10; the third, ev
ἱδρῶτι κιτιλ., is word for word from
Gen. iii. 19.

13. ἀργίαις κιτ.λ.] Chrysost. de Laz.
i. 7 (I. p. 716) of Ἰουδαῖοι νομίζουσιν ὅτι

2 UA e 2 ,
5 ἐπιστεύετε] 193; ἐπιστεύσατε 5.6...

4 καινότητα] 5,5 545 with 1; κενότητα δ, ;

Μωσῃ]

dv ἀργίαν αὐτοῖς τὸ σάββατον δέδοται.
See Mayor on Juv. xiv. 105 sq.

16. σαββατιζέτω x.7.d.] Apost. Const.
11. 36 γίνωσκε δημιουργίαν Θεοῦ.. «καὶ
σαββατιεῖς... σαββατισμὸν μελέτης νό-
μων, οὐ χειρῶν ἀργίαν, Vi. 23 6 σαββα-
τίζειν δι᾿ ἀργίας νομοθετήσας διὰ τὴν τῶν
νόμων μελέτην νῦν καθ᾽ ἡμέραν ἐκέλευ-
σεν ἡμᾶς, ἀναλογιζομένους δημιουργίας
καὶ προνοίας νόμον, εὐχαριστεῖν τῷ Θεῷ,
Vii. 23 τὸ σάββατον μέντοι καὶ τὴν κυ-
ριακὴν ἑορτάζετε, ὅτι τὸ μὲν δημιουργίας
ἐστὶν ὑπόμνημα τὸ δὲ ἀναστάσεως, Vii.
36 κόσμον ἔκτισας...καὶ σάββατον ὧρι-
σας εἰς μνήμην τούτου...εἰς μελέτην τῶν
σῶν νόμων, and again σαββατίζειν ἐνε-
τείλω, οὐ πρόφασιν ἀργίας διδούς.

μελέτῃ νόμων] See Philad. 2.

17. ἕωλα] ‘stale meats, a day
old’; because the Jews were not
allowed to kindle a fire on the sab-
bath (Exod. xxxv. 3), and were or-
dered to cook their meat on the
previous day (Exod. xvi. 23) ; comp.
Hieron. zz Jsaz. xv. 4 sq. (OP. IV. p.
775) ‘jus hesternum, quod Graeci
vocant ἕωλον, avidis faucibus devora-

TO THE MAGNESIANS. 173

e ’ >
ὡς διδάσκαλον ἀνέμενον, καὶ προσεδόκων ὡς Κύριον καὶ
ἱρὰ ’, 2 a \ , ε =

σωτήρα, λέγοντες" ἀὐτὸς ἥξει KAl ca@cel ἡμᾶο. μηκέτι
“" ΕἸ eo A

οὖν σαββατίζωμεν ᾿Ιουδαϊκῶς καὶ ἀργίαις χαίροντες: ὁ μὴ
2 ’ Ἂ 2 , 2 ς a

ἐργαζόμενος yap μὴ ἐοθιέτω᾽ EN ἱλρῶτι γὰρ τοῦ mpocw-
ἀλλ᾽ €ka-

Sch Z a ΄ , ,

στος ὑμῶν σαββατιζέτω πνευματικῶς, μελέτῃ νόμων χαίρων,
3 , 5 wn

οὐ σώματος ἀνέσει δημιουργίαν Θεοῦ θαυμάζων, οὐχ ἕωλα
> θί ἣν x \ tA Ν , , τι
ἐσθίων καὶ χλιαρὰ πίνων καὶ μεμετρημένα βαδίζων καὶ

, \ a” A A ,
TOY COY arH TON ἄρτον coy, φασὶ TA λόγια.

> ’ Ν

ὀρχήσει καὶ κρότοις
8253; μωσεῖ 5.55.5.
5:535.5; δυνησώμεθα g,.
γίαι9] 5.5.5; ἀργείαις 5.55.

VOUV

8 εἶδεν] ἴδεν σ΄.
13 σαββατίζωμεν] g4s; σαββατίζομεν 5.5.6.
14 ἱδρῶτι] ἱδρώτητι g,.
φασὶ τὰ λόγια] σ.5,5:; τὰ λόγιά φησιν σι; dicunt eloguia 1.

ΕῚ »Ἄ
ουκ ἐχουσι χαίρων" καὶ

γενέσθαι] om. gl. 9. δυνησόμεθα]
ἀρ-
15 φάγῃ] φαγῆ 5,5,.
τό νόμων] £88384;

legis 1. The common reading νόμου was Morel’s conj.; comp. Philad. 4 for the

same v. ].
nia (ov καὶ ὅλα or οὐχὶ ὅλα 3) 1.
ὀρχίσει σ΄.

bant [Judaei]’, quoted by Ussher.

18. χλιαρὰ] ‘lukewarm drinks’ ;
comp. Justin. Déa/. 29 (p. 246) μηδέ,
ὅτι θερμὸν πίνομεν ἐν τοῖς σάββασι,
δεινὸν ἡγεῖσθε. The drinks were ‘luke-
warm’, not cold, because some de-
gree of warmth could be kept in
them by furnaces lighted overnight.
The conditions of lighting and keep-
ing lighted and of using furnaces for
this purpose are laid down in Mishna
Shabbath.

μεμετρημένα βαδίζων] Referring to
the Talmudical regulations which de-
fined the limits of a Sabbath day’s
journey (Acts i. 12); comp. Mishna
Erubin passim. See also Orig. de
Princ. iv. 17 (1. p. 176) περὶ τοῦ σαβ-
βάτου φάσκοντες τόπον ἑκάστῳ εἶναι
δισχιλίους πήχεις, Hieron. ΚΕ 2252. 121
(1. 884) ‘Barachibas et Simeon et
Hellel magistri nostri tradiderunt
nobis, ut bis mille pedes ambulemus
in sabbato’, where he has erroneously
substituted feet for cubits. These
passages are quoted by Ussher.

17 οὐχ Ewra] οὐκ Ewha (sic) g4s; οὐχ Eola g,; οὐκ ἔωλα g,933 NON 0771-
18 μεμετρημένα] μεμετριμένα g..
Kporos...xalpwr] plausum manuum (χειρῶν) nunc (νῦν) hadens 1.

19 ὀρχήσει]

19. ὀρχήσει καὶ κρότοις k.t.A.] Comp.
Exod: ) xxxi.. 10} Judges: xxi. 212
Sam. vi. 16, 21 (LXX). The common
Hebrew word for a festival was de-
rived from ‘dancing’; see Gesen.
Thes. 5. v. 439, Dancing was also a
religious ceremonial even with the
staid and ascetic sect of the Thera-
peutes; see Philo de Vit. Cont. 11
(11. p. 485 M). The Christian fathers
are frequent in their denunciations
of this mode of observing their sab-
baths among the Jews; e.g. Augustin,
In Psalm. xxxit Enarr. ii. 6 (Of.
Iv. 191) ‘Observa diem sabbati non
carnaliter, non Judaicis deliciis, qui
otio abutuntur ad nequitiam ; melius
enim utique tota die foderent, quam
tota die saltarent’ ; comp. ib. Zz Psalmz.
xci Enarr. 2 (1V. 982), Serm. ix de
Dec. Chord. 3 (V.50) ‘melius feminae
eorum die sabbati lanam facerent
quam toto die in menianis suis im-
pudice saltarent’, Chrysost. adv.
Lud. i. 2 (1. Pp. 590) οὗτοι δὲ χοροὺς

μαλακῶν συναγάγοντες K.T.A.

IGNATIAN - EPISTLES.

174

Ν εἶ ’ ε , “ , \
μετὰ τὸ σαββατίσαι ἑορταζέτω πᾶς φιλόχριστος τὴν
Ν 3 \ ο
κυριακήν, τὴν ἀναστάσιμον, τὴν βασιλίδα, τὴν ὕπατον
A a ε a ἃ ε ¥ >
πασῶν TOV ἡμερών, ἣν περιμένων ὁ προφήτης ἔλεγεν, εἶς
\ , c \ n 3 ͵ 3 ® \ ε N ε “ 5
τὸ τέλος, ὑπὲρ τῆς ὀγδόης: ἐν H καὶ ἡ ζωὴ ἡμῶν ἀνέ-
\ a , , , 2 ΄ Ae earl :
τειλεν, Kal Tov θανάτου γέγονεν νίκη ἐν Χριστῷ ὃν τὰ
' τ , 3 “a ε > \ a A -
TEKNA τῆς ἀπωλείδς ἀρνοῦνται, οἱ ἐχθροὶ TOY cTaypoy, ὧν
c \ ς ' c > ' an ε ͵
ὁ θεὸς ἡ κοιλίὰ, οἱ τὰ ἐπίγειὰ φρονοΐντεο, OL φιλήδονοι
καὶ OY φιλόθεοι, MOP@wWCIN εὐςεβείδο ἔχοντες THN δὲ Ay-
eet > t ε », \ '
NAMIN AYTAC HPNHMENOI, οἱ χριστέμποροι, TON λόγον Ka~
ἢ Ν > nw nw ε “ nr
πηλεύήοντες καὶ τὸν ᾿Ιησοῦν πωλοῦντες, οἱ τῶν γυναικῶν
‘A τῇ a 9 ΄ 9 ΄ὕ ε ,
φθορεῖς καὶ τῶν ἀλλοτρίων ἐπιθυμηταί, ot χρηματολαί-
ao A 3. A , ἴω “A
Lames’ ὧν ῥυσθείητε ἐλέει Θεοῦ διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ
Χριστοῦ.

My οὖν ἀναίσθητοι ὦμεν τῆς χρηστότητος αὐτοῦ"
5 νίἰκὴ] £,2,5833 ἡ νίκη gy. ὃν} σ.535 9]; ὧν g.. 6 σταυροῦ] σωτῆρος
£,2,2324; σαϊσαΐίογῆς 1. I have restored σταυροῦ from Phil. iii. 18, The similarity of
the contractions of the two words has doubtless caused the substitution. 9 χριστ-
ἐμποροι] χρηστέμποροι g,. II χρηματολαίλαπες] χρηματολέλαπαις (sic) g..
15 μιμήσηται] gig, with 1; μωμήσηται g3g4s. 1 translates γ75: (ἐὰν μὴ) nos tenta-
καθὰ] g, with I; καθὸ g3; καθὰ καὶ σ΄. ; καὶ g4 (so Bryennios, but does it
16 παρατηρήσῃ] £13 παρατηρήσῃς 5.55.5; παρατη-
In Ps. cxxx. 3 there are both readings, παρατηρήσῃς and παρατηρήσῃ.
20 ᾧ] σώ; guol; ὃ (with 15. Ixii. 2)
24 ὑπέρθεσθε] g.¢,94 with I;
26 αὐλίσθητε) g3 exultate 1; adic-
ὁ γὰρ χριστιανισμὸς.. -χριστιανισμὸν εἰς ὃν

vert.
not read καθὰ καὶ with g, ἢ).
ρήσεις 55.
19 οὐ] £,8,3 οὐ γάρ 55; won enim 1; οὐδὲ gy.
85:8.3845: 22 πρώτωϑ] 5.535.,5; πρῶτος 5...
ἀπόθεσθε g3. 25 χάριτος] χαίριτος g..
θητε 1. 28 παυσθέντα] παυθέντα gy.

- πᾶν ἔθνος x.T.A.] So I, except that for els ὃν his text has @; mon enim christiant-

I. ἑορταζέτω x.t-A.| Apost. Const. ii. notes of Ussher and Cotelier.
60 καὶ ἐν τῇ τοῦ Κυρίου ἀναστασίμῳ, τῇ 3. εἰς τὸ τέλος κιτ.λ.}] Ps. vi. 1,

κυριακῇ, σπουδαιοτέρως ἀπαντᾶτε, vil. xii (xi). 1. The LXx rendering ὑπὲρ

36 διὸ καὶ THY ἀναστάσιμον, ἑορτὴν πανη-
γυρίζοντες τῇ κυριακῇ χαίρομεν K.T.X. ;
comp. v. 20.

2. τὴν βασιλίδα] ‘the gueen of
days’, as in Greg. Naz. Orat. xliv. 10
(1. p. 841) ἡ βασίλισσα τῶν ὡρῶν τῇ
βασιλίδι τῶν ἡμερῶν πομπεύει ; Comp.
ib. Ογαξ xviii. 28 (I. p. 348 sq.) τὸ
ἅγιον πάσχα καὶ περιβόητον ἡ βασίλισσα
τῶν ἡμερῶν. So too the Jews spoke
of the sabbath as M32. See the

τῆς ὀγδόης Was commonly so ex-
plained by the Greek fathers, e.g.
Euseb. Comm. in Psalm. (Op. V. 120,
Migne) ὀγδόη ἡ ἀναστάσιμος τοῦ σωτῆ-
ρος ἡμέρα κυριακὴ σωτήριος (comp. 20.
140). Similarly Gregory Nazianzen,
Theodoret, and Cyril of Alexandria.
The Hebrew is probably a musical
term ‘on the octave’, whatever may
be the meaning of ‘octave’ in this
connexion.

TO THE MAGNESIANS. 175
5. » ε “ θὰ , 3 μ᾿ 5 ,
το ἐᾶν μιμήσηται ἡμᾶς καθὰ πράσσομεν, οὐκ ἔτι ἐσμέν'

νὰ Ν ͵ ͵ ͵ , , ε
ἐὰν γὰρ ἀνομίδο TAPATHPHcH, Κύριε, Κύριε, τίς ὑποοτη-
5 x a -
cetal; γενώμεθα οὖν ἄξιοι τῆς ἐπωνυμίας ἧς εἰλήφαμεν"
ἃ \ Ἄ » ΝΟ a a , - 9
ὃς yap av ἄλλῳ ονόματι καλεῖται πλεῖον τούτου, οὗτος οὐκ
3, A ΓΒ 5 / A , \ ,
ἔστιν τοῦ Θεοῦ ov δέδεκται τὴν προφητείαν THY λέγουσαν
Se: A ν , > , ΄ - ς ’ >
29 περὶ ἡμῶν OTL KAHOHCETAI ONOMATI KAING, ᾧ ὁ Κύριος ὀνο-
, an a, SNA ῃ “ ν \
MACEl AYTON, καὶ ἔσται AdOC ἅγιος. OmEP καὶ πεπλήρωται
- Ps > , \ > , ε
πρώτως ἐν Συρίᾳ ἐν Antioyeia γὰρ ἐχρημάτιοδν οἱ MAOH-
\ ͵ , Ν ’, ΄ \
Tai ypictianoi, Παύλου καὶ Πέτρου θεμελιούντων τὴν ἐκκλη-

, ε ΄ὕ "Ὁ. Ν \ , Ν A
σιαν. ὑπέρθεσθε οὖν τὴν κακὴν ζύμην τὴν παλαιωθεῖσαν,

Ν A Ν , 5 , , ,

5 τὴν σεσηπυῖαν, καὶ μεταβάλλεσθε εἰς νέαν ζύμην χάριτος.
Ve 0 3 We “ ν \ ε IANO e lal ,
αὐλίσθητε ἐν Χριστῷ, wa μὴ ὁ ἀλλότριος ὑμῶν κυριεύσῃ.
» , 5 5 lal r Ν A aN 4, \ \
ατοπόν ἐστιν Ιησοῦν Χριστὸν λαλεῖν ἐπὶ γλώσσης, καὶ τὸν
παυσθέντα ἰουδαϊσμὸν ἐπὶ διανοίας ἔχειν᾽ ὁ γὰρ χριστιανι-

tas in judaismum credidit, sed judaismus in christianitatem, omnes denique gentiles
aequaliter etc. 1 (Zahn suggests that εἰς ov is omitted, owing to the similarity to the
preceding -ἰσμον, but prob. εἰς ὃν was read ἴσον by a common itacism and translated
aequaliter) ; οὗ yap χριστιανισμός, οὐκ ἔστιν ἰουδαϊσμός" εἷς yap ἐστιν ὁ χριστὸς els ὃν
Zahn has done right in supplying words from the
Latin, but he gives them οὐ γὰρ χριστιανισμὸς εἰς ἰουδαϊσμὸν κιτ.λ. The form which
I have substituted seems to me to be preferable for two reasons: (1) It adheres
more closely to the original Ignatius; (2) It better explains the existing text of the
Greek Mss. Words would be omitted partly owing to the recurrence of similar
letters, ὁ yap χριστιανισμὸς οὐκ εἰς [ἰουδαϊσμὸν ἐπίστευσεν ἀλλ᾽] ἰουδαϊσμὸς els χρισ-
τ[ιανισμ]όν, and the emendations would follow to make this mutilated text intelli-

(εἷς els Ov g4) πᾶν ἔθνος g.

gible.

5. τὰ τέκνα κιτιλ.] Is. lvii. 4;
comp. Joh. xvii. 12, 2 Thess. ii. 3, ὁ
vids τῆς ἀπωλείας.

6. οἱ ἐχθροὶ κιτ.λ.}1 From Phil. iii.
18, 19. See the upper note.

7. φιλήδονοι x.t.A.] From 2 Tim.
iii. 4, 5, but not verbatim.

9. χριστέμποροι)] As in Ps-Trali.
6.) 90 Gres. Naz, ΟΖ, xl. 11 (I. p:
698) μηδὲ γενώμεθα χριστοκάπηλοι καὶ
χριστέμποροι ; comp. ib. Carm. de Vit.
Sua 1756 (11. p. 766). See also the
passage of Basil quoted on Ps-Tra//.
6.

τὸν λόγον κιτ.λ.] From 2 Cor. ii. 17.

II. χρηματολαίλαπες] Afost. Const.
il. 49 χρηματολαίλαψ; with a v. 1. χρη-
ματόλαψ.

16. ἐὰν κι] From Ps. cxxix
(cxxx). 3 verbatim.

20. κληθήσεται κ.τ.λ.]
quoted from Is. Ixii. 2, 12.

22. ἐν ᾿Αντιοχείᾳ κιτιλ.}] Acts xi.
26, where the reading πρώτως (in-
stead of πρῶτον) is supported by the
context here. Comp. Avézoch. inscr.

23. Παύλου καὶ Πέτρου] See the
note on Antioch. 7.

26. αὐλίσθητε] ‘b¢vouac’. Though
Tgnatius himself read ἁλίσθητε ‘be ye

Loosely

176 IGNATIAN EPISTLES.

Q 5 3 ἣ ὃ ee \ Cea 4 9 yh) 5 oe ἣν 3
σμος οὐκ εἰς LOVOALTMOV ἐπιστεῦύυσεν, αλλ᾽ tov αισμος εἰς
nee 3 aA = ” “A \ ἐξ a
χριστιανισμον ELS OV TIAN EONOC στιστευσαν KAI TACA FAWCCA
5 3 \ F Ν ,ὕ ε ,
ἐξομολογηοὰμένη εἰς Θεὸν εγνήχθη, καὶ yéyovay ot λιθώ-
A , , an A , 3 Ψ \ > =
δεις ΤΊ καρδίᾳ τέκνα του Θεου φίλου Αβραάμ, καὶ EN τῷ
, 3 ῬΑ" ς το ͵ , ε , >
CTEPMATI QUTOV ENEYAOPHOHCAN TIANTEC OL TETATMENO! εἰς
\ 37 > lal
ZWHN AIMNION ἐν Χριστῳ.

e lal 2 » 3 > e , ε “A la
ὑμῶν οὕτως ἔχοντας, ἀλλ᾽ ws μικρότερος ὑμῶν θέλω προ-

A 3 Ν
Ταῦτα δέ, ἀγαπητοί μου, οὐκ ἐπέγνων τινὰς ἐξ

φυλάσσεσθαι ὑμᾶς μὴ ἐμπεσεῖν εἰς τὰ ἄγκιστρα τῆς κενοδο-

, 3 Ἂν 4 > A ~ \ 4 \

ξίας, ἀλλὰ πεπληροφόρησθε ἐν Χριστῷ τῷ πρὸ πάντων μὲν

αἰώνων γεννηθέντι παρὰ τοῦ πατρός, γεννωμένῳ δὲ ὕστερον
5 ,ὔ ~ la ᾿ , ε ’ὔ - id Ν

ἐκ Μαρίας τῆς παρθένου δίχα ὁμιλίας ἀνδρός, καὶ πολιτευ-

ce , Ν ~ ’ \ ' !

σαμένῳ ὁσίως, καὶ TACAN NOCON KAl MAAAKIAN OEPATIEYCANTI
nw nw wn QA >

ἐν τῷ λαῷ, Kal σημεῖα Kal τέρατα ποιήσαντι ἐπ᾽ εὐεργεσίᾳ

> θ ΄ Ν a 55 tr 3 λ θ a4 \ ν Ν

ἀνθρώπων, καὶ τοῖς ἐξοκείλασιν εἰς πολυθεῖαν τὸν ἕνα καὶ

2 πιστεῦσαν) σ,5.55; ἐπίστευσε 24. 3 γέγοναν] g.g,3 γέγονασιν (sic) g3;
γεγόνασιν 245. λιθώδει:] ὕπατον g, (Dressel), but this substitution is unin-
telligible and probably (as Zahn suggests) it is some confusion, as ὕπατον occurs ὃ 9
above. Perhaps it was seen through from the previous page or leaf. 4 τοῦ]
2,2,5833 OM. gy. Θεοῦ φίλου] Cotelier after 1, which has amici det (see the
lower note); θεοῦ φίλοι g. But probably we should go a step further and read θεο-
φιλοῦς or φιλοθέου : see the end of the next chapter. 5 ἐνευλογήθησαν] 2,233
ἐνευλογήθησάν Te g,; εὐλογήθησαν gy. The τε (= ται) of g, seems to be an incomplete
correction into the ἐνευλογηθήσονται of Gen. xxii. 18. 6 ἐν Χριστῷ] txt g,g,g3] 5
add. ἰησοῦ gy. 10 πεπληροφόρησθε] πεπληροφορεῖσθε σ, ; ut ad plenum instructt
sitis 13 πληροφορεῖσθαι σα, σ:5.5. The reading in I may be doubtful, but it must
have been either πεπληροφόρησθε or πεπληροφορῆσθαι, and was probably the former.

salted’, there seems to be no reason
for doubting that the interpolator
either read in his text or substituted
αὐλίσθητε. The Latin translator’s
rendering ‘eaz/tate’ seems to arise
from a confusion of αὐλίζειν with
αὐλεῖν.

2. πᾶν ἔθνος κιτιλ.] The language
is adapted from Is. xlv. 23 (Alex.),
Ixvi. 18 ; comp. Phil. 11. 11.

3. of λιθώδεις «.7.A.] An allusion
to Matt. iii. 9, Luke iii. 8.

4. Θεοῦ φίλου] For the title ‘friend

of God’ as applied to Abraham see
the note on Clem. Rom. Io.

ἐν τῷ σπέρματι κιτ.λ.] Gen. xxii. 18.

ἐ ,

5. τεταγμένοι k.t-A.] Taken from
Acts xill. 48.

II. γεννωμένῳ δὲ «.t.r.] Afost.
Const. vii. 37 τὸν ἐκ Μαρίας γεννηθέντα
δίχα ἀνδρός, τὸν πολιτευσάμενον ὁσίως,

A ’ 8. κ᾿, , ‘
τὸν σταυρωθέντα ἐπὶ Ποντίου Πιλάτου

re / eee) ee =
καὶ ἀποθανόντα καὶ ἀναστάντα κ.τ.λ.; Vii.
4I ἐκ τῆς ἁγίας παρθένου Μαρίας γεννη-
θέντα καὶ πολιτευσάμενον ὁσίως... καὶ
σταυρωθέντα ἐπὶ Ποντίου Πιλάτου καὶ

TO THE MAGNESIANS. bavi
, 3 \ \ ΄, A ε A " -
μόνον ἀληθινὸν Θεὸν καταγγείλαντι τὸν ἑαυτοῦ πατέρα, καὶ
ἊΝ A N “
τὸ πάθος ὑποστάντι, καὶ πρὸς τῶν χριστοκτόνων Ἰουδαίων
ε N
ἐπὶ ἸΤοντίου Πιλάτου ἡγεμόνος καὶ “Hpaddov βασιλέως καὶ
σταυρὸν ὑπομείναντι καὶ ἀποθανόντι, καὶ ἀναστάντι, καὶ
3 , 9 \ 3 \ \ \ > , ᾿
20 ἀνελθόντι εἰς τοὺς οὐρανοὺς πρὸς τὸν ἀποστείλαντα, καὶ καθ-
, 3 na 5 A Ν 5 Pp SiN , lal
εσθέντι ἐν δεξιᾷ αὐτοῦ, Kal ἐρχομένῳ ἐπὶ συντελείᾳ τῶν
αἰώνων μετὰ δόξης πατρικῆς κρῖναι ζῶντας καὶ νεκροὺς καὶ
~ \ \ » 5 “ὦ “
ἀποδοῦναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. ταῦτα ὁ γνοὺς ἐν
, SS 4 , ν ΓᾺ Ν ε la
πληροφορίᾳ καὶ πιστεύσας μακάριος: ὥσπερ οὖν Kal ὑμεῖς
Ν ’ὔ , lal
25 φιλόθεοι καὶ φιλόχριστοί ἐστε ἐν πληροφορίᾳ τῆς ἐλπίδος
ε “ @ lal A
ἡμῶν: ἧς ἐκτραπῆναι μηδενὶ ἡμῶν γένηται.
ΤΊΣ

\ Ν δέδ Ν μά A x, λ 4 ε A 5 Φ 2
γὰρ και Ε εμαυ, προς ενα των ε υμένων υμὼν OUK ειμι.

76) , ε ων α Ni 4 57 1é a. >

ναίμην ὑμῶν κατὰ πάντα, ἐάνπερ ἄξιος @ εἰ

> [7 3 a 3 A \ » > ε A \

οἶδα ὅτι ov φυσιοῦσθε, Ἰησοῦν γὰρ ἔχετε ἐν ἑαυτοῖς. καὶ
lol A e lal > ν ε

30 μάλλον, ὅταν ἐπαινῶ ὑμᾶς, οἶδα ὅτι ἐντρέπεσθε, ὡς γέγραπ-

11 γεννωμένῳ] 55; γενωμένω σ,.; γεννώμενον σ΄, ; γεννόμενον g..
ὁμηλίας g,.

12 ὁμιλίας]
πολιτευσαμέν ῳἹ £2045; πολιτευσάμενον σ.σ.; and so for θεραπεύ-
σαντι, ποιήσαντι, καταγγείλαντι, ὑποστάντι, ὑπομείναντι, ἀποθανόντι, ἀναστάντι,
ἀνελθόντι, καθεσθέντι, ἐρχομένῳ, where g3g4s have datives, and g,g, accusatives.
See Ps-Smyri. 1 for a similar phenomenon. 15 ἐξοκείλασιν] gays; ἐξωκί-
λασιν g.g,; ἔξω αὐλίσασι 55. εἰς πολυθεΐαν] σ.σ.5.5; τῆς πολιτείας 55. In
1 the whole sentence is translated 275 gui longe erant et tis qui prope in multitudine

(or -7262}) (rots ἔξω καὶ πλησίον eis πολυπληθίαν ?).

πρὸς (om. καὶ) g3.

26 ἡμῶν] σ,5,.555.5; nostrum (but v. 1. vestrum) |.

17 kal πρὸς] 5.65.6];

24 ὥσπερ οὖν] £8,043 ὥσπερ νῦν =,; guomodo 1.

The reading in I seems cer-

tainly to be ὑμῶν (though there is a v. 1.), and perhaps it should be read here. But

I have thought it best to retain ἡμῶν as supported by the authorities.

ἡμῶν 5. Φ] 5.635.45; ὧν gos

ἀποθανόντα ὑπὲρ ἡμῶν καὶ ἀναστάντα
«καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς καὶ
καθεσθέντα ἐν δεξιᾷ τοῦ πατρὸς καὶ
πάλιν ἐρχόμενον ἐπὶ συντελείᾳ τοῦ
αἰῶνος μετὰ δόξης κρῖναι ζῶντας καὶ
νέκρους, Vill. I OTt...0 πρὸ αἰώνων μονο-
γενὴς ἐν ὑστέρῳ καιρῷ ἐκ παρθένου
γεγέννηται δίχα ὁμιλίας ἀνδρὸς καὶ ὅτι
ἐπολιτεύσατο ὡς ἄνθρωπος ἄνευ ἁμαρ-
τίας κιτ.λ., ν111. 12 γενόμενος ἐκ παρθέ-
νου..«πολιτευσάμενος ὁσίως.. πᾶσαν νό-
σον καὶ πᾶσαν μαλακίαν ἐξ ἀνθρώπων
ἀπελάσας, σημεῖά τε καὶ τέρατα ἐν τῷ

ΤΟ: {ΠῚ

27 ὑμῶν]

λαῷ ποιήσας κιτιλ. Comp. Ps-Smyri.
1, Ps-Trall. to.

13. πᾶσαν κιτ.λ.] See the note on
Philipp. 5.

20. ἀνελθόντι κιτ.λ.] Afpost. Const.
ν. 19 ἀνῆλθε πρὸς τὸν ἀποστείλαντα
αὐτὸν.. «καθίσας ἐκ δεξιῶν...ὃς καὶ ἐλεύ-
σεται ἐπὶ συντελείᾳ τοῦ αἰῶνος μετὰ
δυνάμεως καὶ δόξης πολλῆς κρῖναι ζῶντας
καὶ νέκρους καὶ ἀποδοῦναι ἑκάστῳ κατὰ
τὰ ἔργα αὐτοῦ, with vii. 41 (quoted in
the last note). For ἐπὶ συντελείᾳ
k.7.A. comp. Ps-S7myrn, 3.

178 IGNATIAN EPISTLES.

, ς a , ’, ' \ ‘ ς ,
ται AIKAIOC EAYTOY κἀτηγόροσ'᾽ Kal, λέγε οὐ τὰς AMAPTIAC
coy πρῶτος, INA AlKAIMOHC’ καί, STAN ποιήσητε πᾶντὰ τὰ

! ς τον " a ἐπι ͵ > > “ ᾿ Re
AIATETATMENA YMIN, λέγετε ὅτι AofAol ECMEN ἀχρεῖοι" OTL
TO ἐν ἀνθρώποιο ὑψηλὸν BAgAYrMA πὰρὰ Θεῷ: ὁ Oedc

»Ὦ 7 c ͵ ͵ ~ ε a
yap, φησίν, ἱλδεθητί mor τῷ ἁμδάρτωλῷ.
΄, 5 σι 3 Ν Ni 73a UN a \ \ SA
μεγάλοι ἐκεῖνοι ᾿Αβραὰμ καὶ Ἰὼβ γῆν καὶ cToAdN ἐμ-
θ “ “ ε Ἂ 5.7 Ν ε (ὃ '
προσθεν tov Θεοῦ ἑαυτοὺς ὠνόμαζον: καὶ ὁ Aavelo, Tic

διὰ τοῦτο οἱ

εἶμι ἐγὼ ἐνὰντίον coy, Κύριε, ὅτι ἐλόξδοδς ME ἕως TOY-
Ν “ ε A , 3 Ψ, ,ὔ λέ
του; καὶ Μωσῆς ο παρα πᾶντας ἀνθρώπους πραότατος λέγει
Ν / > , \ ͵ ' > > ,
πρὸς Θεόν" ἰεχνόφωνος kal BpadyrAwccoéc εἶμι ἐγώ. τα-
an > \ Cee ἐν ε A é a \
πεινοφρονεῖτε οὖν καὶ αὐτοί, ἵνα ὑψωθῆτε' ὃ τὰἀπεινῶν Yap
EAYTON YYWOHCETAL, KAl ὁ ὑψῶν EAYTON TATTEINDOHCETAI.
A , Q n 5 , ν ’ a -
του Κυρίου καὶ τῶν ἀποστόλων, Wa TANTA OCA ποιεῖτε
, ’ νι , , A a} ’
KATEYOAMOHCETAI, σαρκὶ τε καὶ πνεύματι, πίστει καὶ αγαπῃ:
Ἂν Cal 5 ~ QA 5 SF;
μετὰ τοῦ ἀξιοπρεπεστάτου ἐπισκόπου ὑμῶν καὶ ἀξιοπλόκου
nN A A ε A XQ A
καὶ πνευματικοῦ στεφάνου τοῦ πρεσβυτερίου VLwWY καὶ τῶν
\ \ ὃ , ε , aA > , \ 5 »
κατὰ Θεὸν διακόνων. ὑποτάγητε τῷ ἐπισκόπῳ καὶ addn-
ε ε A A , ν ν Ly \ Ν >
λοις, ws ὁ Χριστὸς τῷ πατρί, Wa ἕνωσις ἡ κατὰ Θεὸν ἐν
ε A
υμιν.
2 πρῶτος] here, g,g¢,93; after σὺ, σις 1].
here, σι 5,59; after σποδόν, gy.

Sr
ment of the following word YCOON,

6 ᾿Ιὼβ] 1; ἰακὼβ g. ἡ ἑαυτοὺς]
ὠνόμαζον] txt g3a45 1; praef. ἴσον g,; praef. ἴσον
It may have come in from the termination of the preceding and the commence-
Δαυείδ] 546 g,. 9 mpadraros] £58455
πραώτατος σς; Mpawraros g3. 11 αὐτοί] g.g45; αὐτοῖς g,; ὑμεῖς B35 Vos
tpst 1. 15 κατευοδωθήσεται] £833 κατευοδοθήσηται g,; κατευοδωθῆ 4;
dirigamini in viam rectam |. Te] g,g,5¢3; om. σ4{1]. 17 πρεσβυτερίου]
£8.43 πρεσβυτὲρου (sic) g3; presbytero 1. 19 ὁ Χριστὸς] σ; zesus 1; ἰησοῦς
χριστὸς 1. 24 ἀξιός εἰμι] g,g,sg3 (but written εἰμὴ) with Τ; εἰμι ἄξιος gy.
25 ἡνωμένης] ἐνωμένης g,; laudabili (αἱἰνουμένης) 1. προσευχῆς καὶ ἀγάπης]
σι5.591 (with I); ἀγάπης καὶ προσευχῆς g4. 30 al]
g,g3g45 with I; om. g,.

29 καὶ ὑμεῖς of] gl; om. 1.

1. Δίκαιος κιτιλ.)] The passages 6. ᾿Αβραὰμ x«.7.A.] For Abraham

which follow are taken from Prov.
xviii. 17 (Δίκαιος x.7-A.), Is. xliii. 26
(Λέγε k.7.A.), Luke xvii. 10 (Ὅταν ποιή-
onte k.T.A.), Luke xvi. 15 (τὸ ἐν ἀνθρώ-
mous k.T-A.), Luke xviii. 13 (ὁ Θεὸς
ἱλάσθητι k.T.A.).

see Gen. xvili. 27 ἐγὼ δέ εἰμι yh καὶ
σποδός ; for Job, Job xlii. 6 ἥγημαι δὲ
ἐμαυτὸν γῆν καὶ σποδόν : comp. Wisd.
xvii. 32. The reading Ἰακὼβ is a
very natural corruption owing to the
proximity of ’ABpadp. The passage

Σπουδάσατε οὖν βεβαιωθῆναι ἐν τοῖς δόγμασιν

TO THE TARSIANS. 179

xX EV io \ ε ~ , \ 5 A
. Εἰδὼς ὑμᾶς πεπληρωμένους παντὸς ἀγαθοῦ, συν-
A 3 Ps A
τόμως παρεκάλεσα ὑμᾶς ἐν ἀγάπῃ Ἰησοῦ Χριστοῦ. μνημο-
νεύετέ μου ἐν ταῖς προσευχαῖς ὑμῶν, ἵνα Θεοῦ ἐπιτύχω,
Ν lal 3 , 5 ΄ = Ἵ ¥. 4 3 lal
᾿ εἰμι καλεῖσθαι
καὶ τῆς ἐν Συρίᾳ ἐκκλησίας, ἧς οὐκ ἀξιός εἶμι καλεῖσθ
5 /, Ν lal ε ε “ »“»
5 ἐπίσκοπος" ἐπιδέομαι γὰρ τῆς ἡνωμένης ὑμῶν ἐν Θεῷ προσ-
ἊΝ μὴ 5 Ν᾿ 5 \ 5 ia εὐ > 7 5 ,
: :
ευχῆς καὶ ἀγάπης, εἰς τὸ ἀξιωθῆναι τὴν ἐν Συρίᾳ ἐκκλησίαν
Ν A 5 , e an A A
διὰ τῆς εὐταξίας ὑμῶν ποιμανθῆναι ἐν Χριστῷ.
ε “ 3
XV. ᾿Ασπάζονται ὑμᾶς ᾿Εφέσιοι ἀπὸ Σμύρνης, ὅθεν
Ἂ , co A ΄ 5 , a ν Ν ε “
καὶ γράφω ὑμῖν, παρόντες εἰς δόξαν Θεοῦ, ὥσπερ καὶ ὑμεῖς,
aA ‘\ ν
00l κατὰ πάντα με ἀνεπαύσατε, ἅμα Πολυκάρπῳ. καὶ αἱ
λοιπαὶ δὲ ἐκκλησίαι ἐν τιμῇ Ἰησοῦ Χριστοῦ ἀσπάζονται
ε α ν ε A
ὑμᾶς. ἔρρωσθε ἐν ὁμονοίᾳ, πνεῦμα κεκτημένοι ἀδιάκρι-
τον, ἐν Χριστῷ Ἰησοῦ διὰ θελήματος Θεοῦ.

ae
ἹΕΡΌΣ TOTS: EN ΤΆΡΣΟΙ.

«ε Ἂ ΄ nw

5 ἼΓΝΑΤΙΟΣ, ὁ καὶ Θεοφόρος, τῇ σεσωσμένῃ ἐν Χριστῷ
5 λ vA LE 7 \ ἀξ νεύ K Ν LE A
ἐκκλησίᾳ, ἀξιεπαΐνῳ καὶ ἀξιομνημονεύτῳ καὶ ἀξιαγα

Subscr. τοῦ ἁγίου ἱερομάρτυρος ἰγνατίου ἐπιστολὴ πρὸς μαγνησίους g, (the epistle
being numbered γ΄ in the marg.); τοῦ ἁγίου ἱερομάρτυρος ἰγνατίου πρὸς μαγνησίους ἐπι-
στολὴ Ὑ 5.. Nothing in g3g4.

ΠΡΟΟ TOYC EN Tapco! | πρὸς τοὺς ἐν ταρσώ ἰγνάτιος G3 τοῦ αὐτοῦ πρὸς τοὺς ἐν
ταρσῶ (ταρσῷ) σ,54 (with δ΄ in the marg. of gy, but not of g,); τοῦ αὐτοῦ ἐπιστολὴ
δ΄ πρὸς τοὺς ἐν ταρσῷ ἰγνάτιος g,; τοῦ ἁγίου ἱερομάρτυρος ἰγνατίου θεοπόλεως
ἀντιοχείας ἐπιστολὴ πρὸς τοὺς ἐν ταρσῷ. δ. σ:; ignatius tarsensibus L* (see p. 47);
ad tarsenses...ex philippis 1 (with vv. ll.); ad tarsum urbem A.

36 ἀξιεπαίνῳ)] G; ἀξιεπαινέτῳ g. καὶ sec.] GLI; om. g[A] (but A omits the
previous καὶ).

seems to be suggested by Clem. xiv. 11, xviii. 14, the clauses being

Rom. 17, 18, where Abraham and
Job, Moses and David, are men-
tioned together in this connexion.

7. τίς εἰμι x.t.A.]| Loosely quoted
from 2 Sam. vii. 18.

10. ἰσχνόφωνος x.t.A.] From Exod.
iv. Io.

11. ὁ ταπεινῶν κιτ.λ.}] From Luke

transposed,

14. mavrax.t.r.] Ps. 1. 3.

17. πρεσβυτερίου] The false read-
ing πρεσβυτέρου makes στεφάνου a
proper name, and ἀξιοπλόκου thus
becomes nonsense. Hence Morel’s
conjecture ἀξιονίκου, in which he has
been followed by several editors.

| je

180 IGNATIAN EPISTLES.

πητῷ, τῇ ovon ἐν Ταρσῷ: ἔλεος, εἰρήνη, ἀπὸ Θεοῦ
πατρὸς καὶ Κυρίου Ἰησοῦ Χριστοῦ πληθυνθείη διὰ παν-
τός.

I. ᾿Απὸ Συρίας μέχρι Ῥώμης θηριομαχῶ: οὐχ ὑπὸ
ἀλόγων θηρίων βιβρωσκόμενος, ταῦτα γάρ, ὡς ἴστε, Θεοῦ 5
θελήσαντος ἐφείσαντο τοῦ Δανιήλ, ἀλλ᾽ ὑπὸ ἀνθρωπομόρ-
φων, οἷς ὁ ἀνήμερος θὴρ ἐμφωλεύων νύττει με ὁσημέραι
καὶ τιτρώσκει: ἀλλ᾽ οὐλενὸς λόγον ποιοῖμλι τῶν δεινῶν,
οὐλὲ ἔχω τὴν ψυχὴν TIMIAN ἐμάγτῷ, ὡς ἀγαπᾶν αὐτὴν μᾶλ-
λον ἢ τὸν Κύριον. διὸ ἕτοιμός εἰμι πρὸς πῦρ, πρὸς 1
θηρία, πρὸς ξίφος, πρὸς σταυρόν' μόνον, ἵνα [τὸν] Χρισ-
τὸν ἴδω τὸν σωτῆρά μου καὶ Θεόν, τὸν ὑπὲρ ἐμοῦ
Χρισ-

» »Ὦ cal 3 c a \ ε '
ἀποθανόντα. TAPAKAAW OYN YMAC ἐγὼ ὁ AECMIOC

A ε Ἀ “". \ , 5 , ’ >
Tov ὁ διὰ γῆς Kat θαλάττης ἐλαυνόμενος: οτήκετε EN

a U [2 a Lg c ' > , ,
TH πίοτει ἑδρδῖοι, oTL [6] Alkaloc ἐκ πιοτεῶς ZHceETAl’!
, ΕῚ lal ν ’ ' ' 2
γίνεσθε ἀκλινεῖς, ΟΤι Κύριος ΚΔΤΟΙΚΙΖΕΙ MONOTPOTTOYC EN

οἴκῳ.

8 ἴστε] tora g,; ἵστε gy. 6 ἀλλ᾽ ὑπὸ] g,8.843 GAN ὑπ᾽ g33 ὑπὸ
δὲ G. ἡ ὁ ἀνήμερος] gLA; ws ἀνήμερος G; al. 1. ἐμφωλεύων νύττει]
GL; habitat in its et...agitat A; ἐμφωλεύει ὃς νύττει g3 obsident...ac devo-
rant [1]. ὁσημέραι] ὡς ἡμέραι g.. 9 ἐμαυτῷ] 5114; ἐν αὐτῷ G.
ὡς ἀγαπᾶν] g; ut...diligam 1; ὡς ἀγαπῶν GL; al. A. Il tov] G;
om. g. 12 ἴδω] εἴδω g,; ἴδε g5; sctens (εἰδὼς) L (omitting ἵνα).
σωτῆρα] Gg,g.g4LlA; πατέρα g3. 14 7s] γῆς καὶ γῆς g.. θαλάττης) 5:
θαλάσσης G. 15 ἑδραῖοι] txt GLI[A]; add. γίνεσθε g. It perhaps
comes from below. ὁ] G; om. g. 16 povorpomous] ὁμοτρόπους £3.
20 καὶ δοκήσει ἀπέθανεν] GL; om. gl Anon-Syr.4. For καὶ δοκήσει ἐσταυρώθη καὶ
δοκήσει ἀπέθανεν A has specie passus est et crucifixus est, so that it is doubtful
From

4. Amo Συρίας κιτ.λ.] Taken from 13. παρακαλῶ οὖν κ.τ.λ.]

Ign. Rom. 5.

6. ἀνθρωπομόρφων] See the note
on Ign. Smyrna. 4 τῶν θηρίων τῶν ἀν-
θρωπομόρφων.

8. οὐδενὸς κιτ.λ.] The expressions
are borrowed from Acts xx. 24.

10. πρὸς πῦρ x7.A.] A combina-
tion of Ign. Swzyrn. 4 πρὸς πῦρ, πρὸς
μάχαιραν, πρὸς θηρία, with Rom. 5 πῦρ
καὶ σταῦρος..«μόνον ἵνα ᾿Ιησοῦ Χριστοῦ
ἐπιτύχω.

Ephes. iv. 1; comp. Philem. 9.
14. διὰ γῆς κιτιλ.] See Ign. Rom.
5:
στήκετε x.t.A.] Comp. I Cor. xvi.
13, Col. 4. 23, See also Ign: ΘΖ
10, Polyc. Pz. το.
15. δίκαιος x.r.A.| From Hab. ii.
4, quoted also Rom. i. 17, Gal. iii. 11,

Heb. x. 38.

16. Κύριος «.7.A.] From Ps. Ixvii
(Ixviii). 6.

TO THE TARSIANS.

181

i Ἔγνων ὅτι τινὲὲ τῶν τοῦ Σατανᾶ ὑπηρετῶν

ἐβουλήθησαν ὑμᾶς ταράξαι" οἱ μέν, ὅτι ᾿Ιησοῦς δοκήσει

ο ἐγεννήθη καὶ δοκήσει ἐσταυρώθη [καὶ δοκήσει ἀπέθανεν
οἱ δέ, ὅτι οὐκ ἔστιν υἱὸς τοῦ δημιουργοῦ: οἱ δέ, ὅτι

5 , ε ἣν + 9
αὐτός ἐστιν ὁ ἐπὶ πάντων Θεός: ἄλλοι δέ, ὅτι ψιλὸς

» , 9 ν , ν ε A ν 5 39 ,
ἄνθρωπός ἐστιν" ετέβου δέ, OTL Ἢ σὰρξ αὐτῇ ουκ έεέγέει-

ρεται καὶ det τὸν ἀπολαυστικὸν βίον [ζῆν καὶ] μετιέναι:

5 τοῦτον γὰρ εἶναι πέρας τῶν ἀγαθῶν τοῖς μετ᾽ οὐ πολὺ

φθαρησομένοις.

΄ A 5 st 5 , > ᾽
τοσούτων κακών ἐσμος εἰσεκώμασεν, ἀλλ

ε “ ᾽ ι ao 3, a ες tal 3 ἌΣ τς ΄
ὑμεῖς OYAE πρὸς ὥρὰν εἴξατε TH YrotarH αὐτών" ἸΙαύλον

, lal \ Ν aA > ε ,
γάρ ἐστε πολῖται καὶ μαθηταὶ τοῦ ἀπὸ ‘lepocoAym@n

KAl κύκλῳ μέχρι τοῦ ᾿Ιλλγρικοῦ πεπληρωκότος τὸ eYar-
, ‘ \ , a A A κ
ογέλιον καὶ τὰ cTirMaTa τοῦ Χριστοῦ ἐν τῇ σαρκὶ περι-

φέροντος.
Til.

ὩΣ , , ν 3 a
Ov μεμνημένοι πάντως γινώσκετε ὁτι ᾿Ιησοῦς

ὁ Κύριος ἀληθῶς ἐγεννήθη ἐκ Μαρίας, γενόμενος ἐκ

’ \ Ὧν θ Ἃ 5 50
TYNAIKOC, και QA Ela εσταυρω UE

ono,

> \ ,
ἐμοὶ γάρ,

5 ΜῊ γένοιτο κἀγχἄοθδι, εἰ MH ἐν τῷ cCTayp@ τοῦ Kypioy

whether this translator’s text had the second clause or not.
δοκήσει ἐγεννήθη καὶ, though found in all the authorities.

Gg,g,g3LIA Anon-Syr. 4; om. gy.
Anon-Syr.4.

tov] GLg,g3l; τοῦτο g4s; al. A.

(ἥξατε, taken as an aor. imper. from ἥκω) L; zztendatis 1.

(ἐπιταγῇ 2) 1.
φησί σ: 6,5; contr. g,.

28 Ἱεροσολύμων] ἰροσολύμων g,.
35 τοῦ Κυρίου Ἰησοῦ] Gg (g, does not insert τοῦ before

Voss accidentally omits
21 οὐκ ἔστιν]

22 Θεός] txt GgLIA; add. fater

23 ἐγείρεται] Gg gseysL; ἐγήγερται g3; resurrexit 1.
24 ζῆν καὶ μετιέναι] GL; μετιέναι (om. ζῆν καὶ) g; habere 1; frud A.

25 τοῦ-
27 εἴξατε] εἵξατε 23; ἤξατε g,; ventatis
brorayn| mandatis

34 φησίν] Gg,;

ἰησοῦ, as in the ed. princ.); domini L; domint nostri tesu christi 1A (but 1 has a

v. 1. met).

19. of μέν x7.A.] For this attack
on diverse heresies comp. P/zlipp.
3—7, Trall. 6.

22. ὁ ἐπὶ πάντων Θεός] See Phil-
Upp. 7.

23. ἡ σὰρξ αὕτη κιτιλ] See the
note on [Clem. Rom.] ii. 9 ὅτι αὕτη ἡ
σὰρξ οὐ κρίνεται οὐδὲ ἀνίσταται, with
the note.

26. εἰσεκώμασεν] See Antioch. 1,
with the note.

27. οὐδὲ πρὸς ὥραν κιτ.λ.] From
Gal. ii. 5. Here τῇ ὑποταγῇ αὐτῶν
must be ‘the subjection which they
imposed.’

28. ἀπὸ Ἱεροσολύμων k.T.A.] From
Rom. xv. 19.

30. τὰ orlypatax.t.A.] An allusion
to Gal. vi. 17.

33. γενόμενος κιτιλ.} Taken from
Gal. iv. 4.

34. ἐμοὶ κιτ.λ] From Gal. vi. 14.

182 IGNATIAN EPISTLES,

5 Ἂ Vee) Pu che RY, ὄν εν Ἀν LY 2 >
[Incof]; Kat ἀληθείᾳ ἔπαθεν καὶ ἀπέθανεν καὶ ἀνέστη" εἰ
\ 4 , c ' > a > > ͵
πάθητος γάρ, φησίν, ὁ Xpictdc, εἰ πρῶτος ἐξ ANACTACEWC
a , a 2 , n ε ' > , 2 '
νεκρῶν Kl, ὁ ATTEOANEN, TH AMAPTIA ATTEOANEN EDATIAZ’
a \ n a - a > Ἂς , , wn A
ὁ Aé zH, TH Θεῷ Ζῇ. EEL TLS χρεια δεσμών, Χριστου
\ ΟῚ iA ε 4 , ’ὔ ’ὔ
μὴ ἀποθανόντος ; τίς χρεία ὑπομονῆς; τίς χρεία μαστί-
’ ’ » \ 3 Le) Le: ὃ Ν Ν
γων; τί δήποτε ἹΠέτρος μὲν ἐσταυροῦτο, Ἰ]αῦλος δὲ καὶ
Ἵ » " ΦΈΡ ἘΠ] ’ ὃ Ν =) ὃ P. >
ἄκωβος μαχαίρᾳ ἐτέμνοντο, ᾿Ιωάννης ὃὲ ἐφυγαδεύετο ἐν
Πάτμῳ, Στέφανος δὲ ἐν λίθοις ἀνῃρεῖτο πρὸς τῶν κυριο-
τῷ; 5 uP POS Ρ
’ 3 , > > SQN Ἂ 5 lal 3 ’ Ν
κτόνων ᾿Ιουδαίων ; ἀλλ᾽ οὐδὲν τούτων εἰκῆ" ἀληθείᾳ γὰρ
3 ΄ ε τ ΕΝ cn § an
ἐσταυρώθη ὁ Κύριος ὑπὸ τῶν δυσσεβῶν.
Ν ν “Ὁ ε Ν 5) \ Cay,
IV. Kat ὅτι οὗτος ὁ γεννηθεὶς ἐκ γυναικὸς υἱός
A ἣν ε Ν ἢ UG
ἐστιν τοῦ Θεοῦ, Kal ὁ σταυρωθεὶς πρωτότοκος πάρης
' ΝΥ Ν 4 A Diu 5 tf \ tf bs
KTicewc Kat Θεὸς λόγος, καὶ αὐτὸς ἐποίησεν TA πάντα

, A ε 5 Pe, = \ c , ΠΥ ΞΕ ἘΞ ‘
λέγει yap o ἀπόστολος, εἷς Θεὸς ὁ MatHp, ἐξ OY TA
TANTA, καὶ eic Kypioc *Incofe Xpictdc, A’ oY τὰ TANTA’

Ν , © , \ e ' n \ > ,
καὶ πάλιν, εἷς γὰρ Oedc, kai εἷς μεοίτης Θεοῦ Kal ἀνθρώ-

Py a t , ΟΣ Me 2 '
TON ANOpwTroc “IHcofe Χριοτόο" Kal, EN AYT@ EKTICOH TA

1 ἔπαθεν καὶ] gl[A]; om. GL. ἀπέθανεν Ge, ; ἀπέθανε 5,555... εἰ

παθητὸς} Gg,g.g4Ll; συμπαθητὸς (sic) g3; al. A. 2 εἰ] Gg,g.g4Ll; καὶ εἰ 54;
4]. Α. 3 ὃ ἀπέθανεν] Gg,; ὃ ἀπέθανε σ,555.5; guod mortuus est Τ,; gatt
mortuus est 1. 4 τῷ Θεῷ 4] Gg,g3g4L3 ζῇ τῷ θεῷ g, (with Rom. vi. 10) 1.
5 τίς χρεία ὑπομονῆς} αρ.555411 ; om. g,. 6 δὲ] 5; εὐ A; om. LI. 7 ἐτέμ-
νοντὸ] Gg, 2,233; κατετέμνοντο σ,.; caest sunt Τ,; obtruncati sunt |. 8 πρὸς]
g; παρὰ G. 9 οὐδὲν τούτων εἰκῇ} GgL; ne unus quidem vane laboravit A;
nein hoc quidem est victoria (οὐδ᾽ ἐν τούτῳ νίκη) 1. ἀληθείᾳ yap] g,g.se4L[]JA;
ἀλήθεια yap ὅτι 3. ΓΙ ὅτι] gl; om. GL[A]. οὗτος] Ggl; sic (οὕτως) L;
om. A (but the Syriac from which it was translated doubtless had otros; sce Peter-
mann). 12 6] glA; om. GL. 16 καὶ πάλιν] GLAI; om. g. 18 τὰ]
GL; om. g. Both] and A translate as if they had τὰ ἐν οὐρανῷ καὶ τὰ ἐπὶ γῆς.

1. εἰ παθητὸς κιτ.λ.} From Acts Azz, vii. 2.1. Similarly χριστοκτόνος

XXVi/ 23: occurs several times.

3. ὃ ἀπέθανεν κιτιλ.} From Rom. 12. πρωτότοκος x.7.A.] Col. i. 15,
Vi. 10. the context being quoted below.

4. ἐπεὶ τίς χρεία κιτ.λ.] Imitated 14. εἷς Θεὸς «7.A.] From 1 Cor.
from Zrall. το, Smyrn. 4. vill. 6,

ὃ, κυριοκτόνων] So Ps-Trall. 11; 16. εἷς yap Θεός κιτ.λ.} τ Tim. ii. 5.

comp. A fost. Const. vill. 46 Στέφανος ‘The passage following, ἐν αὐτῷ κ.τ.λ,;
...7pOs τῶν κυριοκτόνων ᾿Ιουδαίων λίθοις 15 from Col. 1. 15—17 abridged.
βληθείς. The word is found in Joseph.

TO THE TARSIANS. 183

TANTA, [TA] EN οὐρανῷ KAI ἐπὶ γῆς, ὁρὰτὰ Kal ddpata’ Kal

\ ‘ , >?

AYTOC ECTIN πρὸ TIANT@N, KAl TA TIANTA EN AYT@ CYNE-
20 CTHKEN.

΄σ A ν 5 5 , 5 ε SRN Ue Ἁ 3 5

V. Kat ὅτι οὐκ αὐτός ἐστιν ὁ ἐπὶ πάντων Θεὸς ἀλλ

CaN 5 ?, Pr > ' \ \ , \

υἱὸς ἐκείνου, λέγει, ANABAIND πρὸς TON πὰτέρὰ MOY Kal

ὅτε

YMOTATH AYT@ TA πάντὰ, τότε KAl ayTOC ὑποτὰγηςετδι τῷ

, ε tal , ε - ΄
πὰτέρὰ ὑμῶν KAl Θεόν Moy κὰἂὶ Θεὸν ὑμῶν. Kal,

c , 2 ΄σ a , a “sy
25 YTOTAZANTI AYTW TA TIANTA, INA ἢ

ὃ @eac τὸ πάντα ἐν

πᾶσιν. οὐκοῦν ἕτερός ἐστιν ὁ ὑποτάξας καὶ ὧν τὰ πάντα
ἐν πᾶσιν, καὶ ἕτερος ᾧ ὑπετάγη, ὃς καὶ μετὰ πάντων
ὑποτάσσεται.

VI. Καὶ οὔτε ψιλὸς ἄνθρωπος ὁ δι οὗ καὶ ἐν ᾧ

30 γέγονε τὰ πάντα TANTA γὰρ Al ayToy ἐγένετο" HNIK
ἐποίει TON OYPANON, CYMTIAPHMHN AYT, KAl ἐκεῖ ἤμην Trap’
αὐτῷ ἁρμόζογολ, KAl TIPOCEyAIPEN MOL KAO’ ἡμέραν. πῶς δ᾽
ἂν ὁ ψιλὸς ἄνθρωπος ἤκουσεν, κάθογ ἐκ δεξιῶν MOY; πῶς
δὲ καὶ ἔλεγεν, πρὶν ᾿Αβρὰὰμ γενέοθδι ἐγώ εἰμι; καὶ ΝΟΞΙΑΣ

ὁρατὰ] txt g[L] (see above, 11. p. 173) [I][A]; add. τε G. τ πρὸ] Gg,g,¢3L [1]; ὁ
πρὸ g4; al. A. 21 Θεὸς] GILA]; add. καὶ πατὴρ g; add. pater L. It should
probably be omitted. 22 ἐκείνου) txt gL; add. οὗ G; add. ὃς (?) 1; al. A.

23 ὅτε] Gg; guando L. Zahn rightly infers that L read ὅτε, as it generally trans-
lates ὅταν ‘quando utigue. In 1 Cor. xv. 28 it is ὅταν. 24 ὑποταγῇ] 5; ὑπο-
ταγεῖ G (Dressel). αὐτὸς] GLIA; add. ὁ vids g (from 1 Cor. xv. 28).

25 ἵνα 7 ὁ Θεὸς τὰ πάντα] Gg g3g4sL1; om. g, A. 26 dv] g3 ὁ ὧν (ἃ; gui est
Ll; def. A. ds] Gg3Ll; ᾧ g.g.g4; def. A.
μετὰ πάντων] Gg; cum omnibus L; post haec omnia (μετὰ πάντα, but it is probably
a loose translation) 1; def. A. 28 ὑποτάσσεται) Gg; sudbjicietur 1,1 subjectus
erit\; def. A. 29 ὁ & οὗ] g,g,94; tle per quem 1; δύ οὗ (om. ὁ) Gg3; per
quem L[A]. 31 καὶ ἐκεῖ] Gsg,g,sg33 κακεῖ gy. 33 ὁ ψιλὸς] 2, 2,593 5
ψιλὸς (om. ὁ) gy. 34 δοξάσεις] g,9384; δοξάσης g,; δόξασον (with Joh.
xvii. 5) G; glorifical; clarifica L.

e , ’ ,
27 ὑπετάγη] ὑπετάγει g..

22. ἀναβαίνω κιτ.λ.] John xx. 17. (cix). I, quoted also Acts ii. 34, Heb.

23. Ore ὑποταγῇ k.t.A.| From 1 Cor.
xv, 28. For ὅτε with the conjunctive
see Winer Gramm. § xli. p. 372 56.

30. zavra Κιτὶλ] John i. 3. The
next passage, ἡνίκα κιτιλ., is from
Prov. viii. 27, 30, loosely quoted.

33. Ka9ov κιτιλ.} From Ps. cx

1.12:

34. ἔλεγεν κιτ.λ.}] The passages
which follow are taken from Joh.
Vili. 58 πρὶν ᾿Αβραὰμ x.t.A., Joh. xvii.
5 δόξασόν «.7.r., Joh. vi. 38 καταβέ-
βηκα κοιτιλ., Joh. 1. Q—II ἦν τὸ φῶς
κιτιλ., Joh. i. 1 Ἐν ἀρχῇ ἦν κιτ.λ.

184 IGNATIAN EPISTLES.

ceic Me TH δόξῃ ἢ εἶχον πρὸ TOY TON KOCMON γενέοθδι;
ce Ν ΒΡ 5 a“ , ) a > a >
ποιος δὲ ἄνθρωπος ἐρει, KATABEBHKA EK TOY OYPANOY, OYX
{NA ποιῶ TO O€AHMA TO ἐμόν, ἀλλὰ TO θέλημὰ TOY TIEM-
\ 3 , »» Nua ᾿
ΨΑΝΤΟΟ ΜΕ; περὶ ποίου δὲ ἀνθρώπου ἔλεγεν TO HN TO
φῶς τὸ ἀληθινόν, ὃ HwTIZEl TANTA ἀνθρῶπον ἐρχόμενον
εἰς τὸν KOCMON' ἐν τῷ κόομῳ HN, καὶ ὁ κόομοο AI ἀὐτοῦ
\ c , \ 3: » > Nie ὩΣ
ἐγένετο, καὶ ὁ KOCMOC αὐτὸν οὐκ ἔγνω" EIC τὰ IAIA HAGEN,
\ ε 3) > \ > ͵ δι ὌΝ ε lest
KAl οἱ ἴδιοι AYTON OY TIAPEAABON; πῶς οὖν O τοιοῦτος
\ » Wee S , » \ > \ nan ΠΝ
ψιλὸς ἄνθρωπος και εκ Μαρίας EX @V THV apKXyV του εἰιναι,
\ , \ \ εἰν i \
ἀλλ᾽ οὐχὶ Θεὸς λόγος καὶ μονογενὴς υἱὸς ; ἐν ἀρχῇ yap
Hin ὁ λόγος, Kal 6 λύγος HN πρὸς τὸν Θεόν, Kal Oedc HN
ε ' Ν 3 τὰ , ey , > \ ει. an
ὁ Adroc. Kat ἐν ἀλλοις, Κύριος ἔκτιοέν me ἀρχὴν GAN
Αὐτοῦ εἰς Epra αὐτοῦ" πρὸ τοῦ ai@noc ἐθεμελίωοέν ME,
πρὸ δὲ πᾶντων BOYN@N γεννᾷ με.
σ \ NU Se \ , RES ,
VIL. Ὅτι δὲ καὶ ἀνίστανται τὰ σώματα ἡμῶν, λέγει'
ἀμὴν λέγω ὑμῖν, ὅτι ἐρχετὰι ὥρὰ ἐν ἡ TANTEC οἱ ἐν τοῖς
MNHMEIOIC AKOYCONTAI τῆς φωνῆο τοῦ υχΣἱοῦ τοῦ Θεοῦ, Kal
1 δόξῃ] gLIA (but 1A add afud ¢e after εἶχον with Joh. xvii. 5, g4 adds παρά σοι
after γενέσθαι, and L adds a ¢e after mundus esset) ; add. σου G. γενέσθαι]
2123843 γίνεσθαι g,; fieret 1A; εἶναι (from Joh. xvii. 5, though there is a v. 1. yevé-
cba) G; esset L. 2 ἄνθρωπος] txt GglA; add. sudus (ψιλός) L. ἐρεῖ] g 5
posset dicere1; valet dicere A; diceret LL; ἔλεγεν G. 4 ἔλεγεν τὸ] G; dictum est
guod A ; diceretur (ἐλέγετο τ) 1; ἔλεγεν or ἔλεγε (om. τὸ) g. No stress can be laid
on the fact that τὸ is unrepresented in L. 10 μονογενὴς vids] g,8,23; ὁ μονο-
γενὴς υἱός g4; υἱὸς μονογενής ἃ. 13 ἐθεμελίωσεν] g, (but v is afterwards
erased) g,sg3g45 ; ἐθεμελίωσε G. 15 ἀνίστανται] G3 ἀνίσταται g. ἡμῶν]
Gg,g,s¢3LlA ; ὑμῶν gy. 17 τοῦ υἱοῦ] gLIA; om. G. 19 καὶ 70...a0ava-
clay] Gg,g,sg4[A]L] ; om. g3. 20 σωφρόνως ζῆν Kal δικαίως] gLIA; σωφρόνως
καὶ εὐσεβῶς ζῆν G. 21 πάλιν λέγει] GL*1A (A however omits πάλιν) ; praef.
καθὼς ἸΠαῦλος 5.6.5.. (but om. πάλιν gy); praef. αὐτὸς ὁ Παῦλος g3; praef. secundum
guod | (but om. in some Mss). οὔτε μοιχοὶ] GgLA ; neque fornicarid (πόρνοι)
1 (omitting οὔτε πόρνοι below). οὔτε μαλακοὶ] Gg,g,g4LlA; om. g.s. 22 οὔτε
ἀρσενοκοῖται] gLIA; om. G. οὔτε πόρνοι] GLA; om. gl. 23 οὔτε
κλέπται] Gg g3g4LlA ; om. g,. In A μέθυσοι and κλέπται are transposed. After
κλέπται 1 adds negue rapaces (οὔτε ἅρπαγες). ov] g,g324A; om. Gg,. The

negative is not repeated in LI, but the genius of the language was adverse.
Both readings appear in 1 Cor. v. 9, but the omission has by far the highest support.

12. Κύριος, «7.A.] Prov. viii. 22, 16, ᾿Αμὴν «r.A.] From Joh. v. 25,
23, 25, a favourite text in the Arian 28, loosely quoted.
controversy. 18. ὁ ἀπόστολος] The passages

TO THE TARSIANS. 185

οἱ akoYcANTec ZHCONTAL καὶ ὁ ἀπόστολος" λεῖ Γὰρ τὸ
POAPTON τοῦτο ἐνλύοδοθδλι ἀφθὰροίὰν [κὰὶ τὸ θνητὸν τοῦτο

20 ἐνλήοδοθδλι ἀθὰνδοίδν] καὶ ὅτι δεῖ σωφρόνως ζῆν καὶ
δικαίως, [πάλιν] λέγει mH πλᾶνᾷἄοθε: οὔτε MOIYO! οὔτε
μάλὰκοὶ OYTE ἀροενοκοῖται οὔτε πόρνοι οὔτε λοίδοροι
οὔτε μέθγοοι οὔτε κλέπτλι βΒδοιλείὰν Θεοῦ οὐ KAHPO-
NOMAical AYNANTalI’ καί, εἰ νεκροὶ οὐκ ἐγείρονται, οὐδὲ

25 Χριοτός ἐγήγερται: κενὸν ἀρὰ τὸ κηργγμὰ ἡμῶν, κενὴ δὲ
KAl ἢ πίοτιο ὑμῶν: [ἔτι ἐοτὲ ἐν TAIC AMAPTIAIC ὑμῶν: ἀρὰ
KAI οἱ κοιμηθέντες ἐν Χριοτῷ ἀπώλοντο. εἰ ἐν TH zor
TAYTH HATIKOTEC ECMEN ἐν Χριοτῷ μόνον, ἐλεεινότεροι
πᾶντων ἀνθρώπων ECMEN. εἰ νεκροὶ οὐκ ἐγείρονται, φᾶγω-

320. μὲν [kal] πίωμεν, ἀΐριον γὰρ ἀποθνήοκομεν. οὕτω δὲ
διακείμενοι, τί διοίσομεν ὄνων καὶ κυνῶν, οἱ μηδὲν τοῦ
μέλλοντος φροντίζοντες μόνου τοῦ φαγεῖν εἰσιν ὀρεκτικοὶ
καὶ τῶν μετὰ τὸ φαγεῖν; ἀνεπιστάτητοι γάρ εἰσιν τοῦ
κινοῦντος ἔνδοθεν νοῦ.

The negative is unquestioned in Gal. v. 21. κληρονομῆσαι δύνανται) GL;
hereditant A; κληρονομήσουσιν (as in 1 Cor. ν. 10, Gal. v. 21) σ; posstdebunt |.

24 εἰ] g,g3g451A; om. (but supplied in the marg.) G; οἱ g,. 26 ὑμῶν
pri.] g,g,A 3 ἡμῶν Gg3e4L] (but with a v. 1. vestra). ἔτι.. ὑμῶν] GLIA;
om. g. 27 καὶ] Gg,g,g3L1; om. g4A. 31 καὶ κυνῶν] GLA
(vel a canibus) g,g3g4l (but the words are transposed canum vel asinorumnt) ;
om. g,. ot μηδὲν] Gg g,sg3L1; οἱ μὴδὲ (sic) g43 al. A. 32 μόνου] Ggy;
μόνον £293. εἰσιν ὀρεκτικοὶ] gl; φροντίζουσιν εἰς ὄρεξιν ἐρχόμενοι GL (but 1,
has omitted the words φροντίζοντες μόνον τοῦ φαγεῖν, owing to the repetition of
φροντίζο-) : al. A. The reading of G is best taken thus, of μηδὲν τοῦ μέλλοντος
φροντίζοντες (sc. Hels); μόνου τοῦ φαγεῖν φροντίζουσιν (ὄνοι καὶ κύνες), els ὄρεξιν
ἐρχόμενοι καὶ τῶν μετὰ τὸ φαγεῖν. But it cannot be right. 23 ἀνεπιστά-
TyTOL] 8,84; ἀνεπίστατα 933 ἀνεπίστατοι G3; csc [{Π]. A is altogether wide
here, but the words on resurgunt seem to be intended as a rendering (though
wholly incorrect) of ἀνεπιστάτητοι. The reading ἀνεπίστητυι, which some editors
adopt, has nothing to recommend it. See the lower note. τοῦ κινοῦν-
τος ἔνδοθεν νοῦ] τοῦ κι- G (breaking off abruptly in the middle of the word) ; zoventis
intus intellectus Τ,; τὸν νοῦν τοῦ κινοῦντος ἔνδοθεν g 3 guid interius moveatur 1:

4]. Α.
which follow are from 1 Cor. χν. 53 109, 32.
det yap τὸ φθαρτὸν x.r.A., and 1 Cor. 33. ἀνεπιστάτητοι] ‘without a di-
Vi. 9, 10, μὴ πλανᾶσθε k.7.d. rector, as Euseb. Dem. Ev. iv. 7 (p.

24. εἰ νεκροὶ κιτ.λ.] Passagesstrung 155) ws ἂν μὴ ἀνάρχοι kal ἀνεπιστάτητοι
together from 1 Cor. xv. τό, 14, 17, 18, θρεμμάτων δίκην ἀλόγων, Cyr. Alex. de

186 IGNATIAN EPISTLES.

VAI. νήφετε᾽

Ψ , SEZ \ \ , ,
EKAOTOS KAKLAV ἀπόθεσθε, και τον θηριώδη θυμόν, κατα-

ὌὈναί "μῶν ἐν Κυρί πᾶσαν
ναίμην ὑμῶν ἐν υρίῳ.

λαλιάν, συκοφαντίαν, εὐτραπελίαν, ψιθυ-

αἰσχρολογίαν,
ρισμόν, φυσίωσιν, μέθην, λαγνείαν, φιλαργυρίαν, φιλο-
“ Ν 2 ,
δοξίαν, φθόνον, καὶ πᾶν τὸ τούτοις συνῳδόν᾽ ἐνλύοδοθε
' ε a > a , \ a ͵
δὲ τὸν Κύριον ἡμῶν ᾿Ιηοοὖν Χριοτόν, kai τῆς capkoc πρό-
\ 2 > 5) ' € , ε
NOIAN MH ποιεῖοθε εἷς ἐπιθγμίδο. οἱ πρεσβύτεροι ὑπο-
τάσσεσθε τῷ ἐπισκόπῳ, οἱ διάκονοι τοῖς πρεσβυτέροις,
ε \ lal , 5 ,ὔ ΕῚ Ν ἴω ’
ὁ λαὸς τοῖς διακόνοις. ἀντίψυχον ἐγὼ τῶν φυλαττόντων
, MN 5 ’ é Ν ε 4 » > 5 Lal
ταύτην τὴν εὐταξίαν᾽ Kal ὁ Κύριος εἴη μετ᾽ αὐτῶν διη-
VEKQS.

IX. Οἱ ἄνδρες, στέργετε τὰς γαμετὰς vor αἱ

γυναῖκες, τοὺς ὁμοζύγους. οἱ παῖδες, τοὺς γονεῖς προη-

ὟΝ ε Ὁ) \ , > ' > ' \
γεῖσθε' οἵ γονεῖς, TA TEKNA ἐκτρέφετε EN TrAIAEIA Kal

2 ἕκαστος] g,g,¢3L]; om. gyA. ἀπόθεσθε] g ; ἀποθέσθαι L (and so ἐνδύ-
σασθαι, ποιεῖσθαι: see above, p. 50) 1 (but it reads ἐνδύσασθε, ποιεῖσθε); εἰ amovete
iN 3 αἰσχρολογίαν εὐτραπελίαν] g.g,¢3L1; εὐτραπελίαν αἰσχρολογίαν gy. A has
only scurrilitatem for all the three words αἰσχρολογίαν, εὐτραπελίαν, ψιθυρισμόν.
In 1 εὐτραπελίαν is rendered malam conversationemn.
πελείαν £183. 6 δὲ] gl; ef A; om..L.
ὑμῶν) with the other authorities.
Syriac.
πρεσβυτέροις] glA ; episcopo et presbyteris L.
πρεσβυτέροις καί.

εὐτραπελίαν] σ,5 5, ; εὐτρα-
ἡμῶν] So it is read in g (not
The omission in A is due to the ambiguous
ἡ ποιεῖσθε] £93; ποιῆσθε g,;3 ποιεῖσθαι L; ποιῆτε gy. ὃ τοῖς
9 ὁ λαὸς] txt LIA; add. τοῖς
ἀντίψυχον] 5.5. ; ἀντίψυχος 535..5. ἐγὼ] txt 6.555;
add. γενοίμην g4; add. efictar 1; persona mea sit (=zpse sim) A. φυλαττόντων
£12,523; φυλασσόντων gy. 13 προηγεῖσθε]) g,g,84; prachonorate L;
honorate \A; αἰδεῖστε (sic) g3. This last is evidently a pure conjecture, and
editors ought not to have been misled into reading αἰδεῖσθε or aivetcOe. The
various reading αἰνεῖσθε, which Ussher gives (App. Ign. p. 102) as from the Medi-
ceus (i.e. G), must be a mistake. This Ms ends abruptly at the close of ὃ 7; but

Ador. Vi. Pp. 200 τὴν κτίσιν ἅπασαν οὐκ 5. ἐνδύσασθε κιτ.λ.} From Rom.

ἀνεπιστατήτοις κινήμασι φερομένην. For
the construction with the genitive,
‘without the guidance of the mind,
see Kiihner Gramm. 11. ὃ 421 (p. 344
sq.). For the other reading ἀνεπίσ-
τατοι, ‘careless, neglectful of,’ comp.
Porphyr. de Abst. i. 9 ἀνεπίστατον τῆς
διαφορᾶς.

I. πᾶσαν x.t.A.]| Comp. I
ait,

Pet.

Xill. 14.

9. ἀντίψυχον ἐγὼ κιτ.λ.] Imitated
from Polyc. 6.

13. προηγεῖσθε] The word has the
same sense as in Rom. xii. 10.

14. τὰ τέκνα k.t.A.] From Ephes.
vi. 4; the context of our Pseudo-
Ignatius being also suggested by the
context of St Paul.

15. @s ἱερείας] Tertull. de Cult.

ΤΟ

TO THE TARSIANS. 187

͵ ῃ ἣΝ 5 ΄,΄ al
15 Noydecia Kypioy. σας “ἐν παρθενίᾳ τιμᾶτε ὡς ἱερείας
“~ \ > ’ὔ ’ ε lal
Χριστοῦ, τὰς ἐν σεμνότητι χήρας ws θυσιαστήριον Θεοῦ.
ε Φ Ν “ A , 5 , ε lal
Ou KUPLOL, μετα φειδοῦς τοις δούλοις ἐπιτασσετε OL δοῦ-
Χ \ / “A ’ὔ 5 lal ὃ \ 9 CEA
οι, μετὰ φόβου τοῖς κυρίοις ἐξυπηρετεῖτε. μηδεὶς ἐν ὑμῖν
5 \ 3, es , Ν A 5 , ε > , A
apyos EOTW HT) P γὰρ ΤῊ ς ἐνδείας 7) αργια. ταυτα οὐκ
, 6 » ἈΝ 5 5 ε 9
20 ἐπιτάττω ὡς ὧν τι, εἰ καὶ δέδεμαι: ἀλλ᾽ ὡς ἀδελφὸς ὑπο-
, Ψ ΄ > ε lal
μνήσκω. ein Κύριος μεθ᾽ vor.
a > , ε lal A A y
X. “Ovaipnv ὑμῶν τῶν προσευχῶν᾽ προσεύχεσθε ἵνα
3 A 5 i? , ἘΝ δι Ν > 2, ,
Inoov ἐπιτύχω. παρατίθεμαι ὑμῖν τὴν ἐν ᾿Αντιοχείᾳ ἐκ-
, > ἊΝ ε “ ε 5 ’, A 3 4 \
κλησίαν. ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι τῆς ᾿Ασίας καὶ
, ε » A A a ΑἿ ΄
25 Πολύκαρπος ὁ ἄνθρωπος τοῦ Θεοῦ, ᾧ καὶ παραθήσομαι
\ 5 , A τὶ , > 4 ε “A ε 9 I
τὴν ἐκκλησίαν τῆς Συρίας. ἀσπάζεται ὑμᾶς ἡ ἐκκλησία
ν Ν ε La) 5 , ε Lat
Φιλιππησίων, ὅθεν καὶ γράφω ὑμῖν. ἀσπάζεται ὑμᾶς Φίλων
ε 7 ε “ - A A > ~ ε
O διάκονος υμῶων, @ και ἐγὼ ευχάριστω, σπουδαίως UTY-
A fe 5 la 3 , ε A > ’ ε Be
βέτουντι μοι ἐν πᾶσιν. ἀσπάζεται υμας Αγαθόπους oO διά-
Voss is not explicit on the subject (p. 116), and Ussher, while giving Voss’s text,
supposes himself to be giving the reading of the Ms. At least I cannot account for
the statement in any other way. Voss himself must have got αἰνεῖσθε (p. 80) by
conjecture or by misprint from Ussher’s αἰδεῖσθε ; and Ussher’s αἰδεῖσθε was founded
on the reading of g3. 15 παρθενίᾳ] g3g45; παρθενεία g,. 17 οἱ
κύριοι... ἐξυπηρετεῖτε] txt LIA. The two clauses are transposed, of δοῦλοι κ-τ.λ,
and οἱ κύριοι κιτ.λ., in g. ἐπιτάσσετε] g,9,93LA; ὑποτάσσεσθε 5, ; estote
[1]. 19 ἔστω] gl; maneat L; stet (maneat) A. ἀργία] ἀργεία
5.55. ταῦτα] g; add. guidem A; add. enim L; add. ἀφείθη 1. 20 ὑπο-
μνήσκω] £1833 ὑπομίμνησκω g,sg4s (but the variation is likely to have been over-
looked). See the note on Clem. Rom. 7. 23 ᾿Αντιοχείᾳ] ἀντιοχείαν
ἘΠῚ 24 τῆς ᾿Ασίας... ἡ ἐκκλησία] A; om. gl (by homceoteleuton). 29 ᾿Α-
γαθόπους] glA; om. L. Ussher says ‘ Desideratur hoc nomen in Greco Me-

diceo et in vetere Latino nostro interprete,’ 1.6. in ἃ and L. But G is wanting
here ; and as ᾿Αγαθόπους stands in Voss’s text, the explanation which I have given

Fem. ii. 12 ‘quae sacerdotes pudi- gested by this passage in the Pseudo-

citiae dicimini’. Ignatius.

16. θυσιαστήριον Θεοῦ] See thenote 19. μήτηρ yap κ-τ.λ.] Apost. Const.
on Polyc. Phzl. 4, where the expres- 1]. 4 μήτηρ ἡ ἀργία λιμοῦ.
sion occurs. The false Ignatius οὐκ ἐπιτάττω k.t-A.| Comp. Phzlipp.
however may have borrowed it from 13. Imitated from Ign. Ephes. 3;
Apost. Const. ii. 27, iii. 6. see the note there.

18. μηδεὶς κιτ.λ.] Ign. Polyc. 6 μή 25. ὁ ἄνθρωπος x.t.d.] An imita-

τις ὑμῶν δεσέρτωρ εὑρεθῆ, where ἃ tion of 1 Tim. vi. 11 (comp. 2 Tim,
has the gloss ἀργός. The glossmust [1]. 17), where Timothy is so called.
either have suggested or been sug- 28. ὃ διάκονος ὑμῶν] See the notes

188 IGNATIAN EPISTLES.

Kovos ὁ ἐκ Συρίας, ὃς ἀκολουθεῖ μοι ἐν Χριστῷ. ἀεπᾶ-
οἀςθε dAAHAOYC ἐν ἁγίῳ φιλήματι. ἀσπάζομαι πάντας καὶ
πάσας, τοὺς ἐν Χριστῷ. ἔρρωσθε σώματι καὶ ψυχῇ καὶ
πνεύματι [ἑνί], καὶ ἐμοῦ μὴ ἐπιλάθησθε. ὁ Κύριος pel?

ὑμῶν. 5

ΠΡΟΣ ΦΙΛΙΠΠΗΣΙΊΙΟΥ͂Σ.

ὙΓΓΝΆΤΙΟΣ, ὁ καὶ Θεοφόρος, ἐκκλησίᾳ Θεοῦ ἡλεημένῃ

ἐν πίστει καὶ ὑπομονῇ καὶ ἀγάπῃ ἀνυποκρίτῳ, τῇ

» 9 , » 5) 2 > \ aA \ N

οὔσῃ ἐν Φιλίπποις: ἔλεος, εἰρήνη amo Θεοῦ πατρος καὶ

a ’ 3 Ἐν Les a > " , > ,

Κυρίου ἴησον Χριστου, ὅς ἐστιν CWTHP πᾶντων ἀνθρώ:
πῶν, MAAICTA πιοτῶν.

4 “~ > U4 ε “-“ A “ 9 ~

I. Μεμνημένοι τῆς ἀγάπης υμῶν καὶ τῆς ἐν Χριστῳ

A a ε lal ε
σπουδῆς, ἧς ἐνεδείξασθε εἰς ἡμᾶς, πρέπον ἡγησάμεθα

of Ussher’s v.l. to προηγεῖσθε ὃ g will not hold here. I can only conjecture that
in answer to some enquiry about the reading here Ussher got a reply, ‘desideratur in
Mediceo,’ meaning that the passage was wanting in this Ms. With the omission in
L before him, he would interpret the ambiguous reply to mean that the word was
wanting. 1 ὁ ἐκ Συρίας, x.7.X.] LA translate as if ὃς ἐκ Συρίας ἀκολουθεῖ κ.τ.λ.
3 τοὺς] glA; om. 1.. σώματι καὶ] glA; om. 1,. 4 ἑνί] g; om. LIA.
λάθησθε] ἐπιλάθεσθε g3, a solecism.

Subscr. 6. τοῦ ἁγίου iepoudprupos ἰγνατίου ἐπιστολὴ πρὸς τοὺς ἐν ταρσῶ σι; TOV
ἁγίου ἱερομαρτυρος ἱγνατίου ἐπιστολὴ 5’ πρὸς τοὺς ἐν ταρσῷ g,.

>
επι-

Nothing in 555."

προς φιλιππηοιουο] τοῦ αὐτοῦ πρὸς φιλιππησίους περὶ βαπτίσματος σ,σ,54
(with ε in the marg. of g,g4); τοῦ ἁγίου ἱερομάρτυρος ἰγνατίου ἀρχιεπισκόπου
θεοπόλεως ἀντιοχείας ἐπιστολὴ πρὸς φιλιππησίους. € gz; ad Philippenses de baptismo
scripta de endamno per epiphanium 1 (with wv. ll.); ad phillipos urbem A.

on Ign. Phzlad. 11 for Philo and Ag-
athopus.

I. ἀσπάσασθε x.t.A.| As in Rom.
ΧΙ τὸ, ΤΊ ΘΟΕ ΣΎ. 2 Cor. ΧΠΠῚ 12 ;
comp. 1 Thess. v. 26.

προς φιλιπττηοιογο The addi-

originally a marginal note calling at-
tention to the subject of ὃ ὃ βάπτισμα,
φωνὴ Θεοῦ ἐπὶ τῷ βαπτιζομένῳ, κ.τ.λ.
(comp. § 9 ἰδὼν πρῶτον ὡς κοινὸν ἄν-
θρωπον βαπτιζόμενον), and was trans-
ferred afterwards accidentally to the

tion περὶ βαπτίσματος, which is found
in the Greek and Latin copies, is not
adequately explained by the contents
of the epistle itself. Possibly it was

heading.
10. ὥς ἐστιν κιτ.λ.] From 1 Tim.
iv. 10.

16. ἵνα τὸ αὐτὸ κιτ.λ.] A combina-

TO; THE PHILIPPIANS. 189

, δ \ δ ε lal
γράψαι πρὸς τὴν φιλάδελφον ὑμῶν κατὰ Θεὸν ψυχικὴν
55. Π ε , eon A ~ μι
ἀγάπην, ὑπομιμνήσκειν ὑμᾶς τοῦ ἐν Χριστῷ ὑμῶν δρόμου,
INA τὸ AYTO λέγητε TANTEC, οὔμψυχοι, τὸ ἕν φρονοΐντεο,
“ > a , EN , a “~ Lal
τῷ αὐτῷ KANONI τῆς πίστεως οτοιχοἵντες, ὡς Παῦλος ὑμᾶς
Q Ὄ ε nw ν , ε \ an
ἐνουθέτει. εἰ yap εἷς ἐστιν ὁ τῶν ὅλων Θεός, ὁ TATHpP TOU
Χριστοῦ, ἐξ of τὰ TANTA’ εἷς AE καὶ ὁ Κύριος ἡμῶν “IHcofe
ἦ ε \ εν an A ε an 9 ,
[Xpictdc], ὁ μονογενὴς υἱὸς τοῦ Θεοῦ, ὁ τών ὁλων Κύριος,
e \ , a \ Ν aA ν Ἀ lal
A’ of TA πάντο. ἕν δὲ Kal πνεῦμα ἅγιον, τὸ ἐνεργῆσαν ἐν
A \ , Ν 5 , ὦ ἃ Ν X\ \ z
Moo} Kai προφήταις Kal ἀποστόλοις" ἕν δὲ καὶ τὸ βάπ-
\ 5 Ν ’ wn
τισμα, TO εἰς TOV θάνατον τοῦ Κυρίου διδόμενον" pia [δὲ]
δὰ ε 5 Ν B} Pee if > tA > SS ε Ν
καὶ ἡ ἐκλεκτὴ ἐκκλησία" μία οφείλει εἶναι καὶ ἢ κατὰ
= Ν , ' ! a U
εἷς yap Κύριος, mia tictic, ἕν BATTTICMa,
AIA

A ,
Χριστον πιστις.

εἷς Θεός. Kal TATHP πάντων Kal πᾶντων KAI ἐν

πᾶσιν.

LT.

Ὁ 3 c 3: > a 2 an ς ul
εἷς ὁ HN KAl ὁ ὦν, KAI οὐκ ἔστιν πλὴν ayYTOY, O MONOC

Ὁ > \ Ν , Ν 3 , MAN fm νι
Eis οὖν Θεὸς καὶ παΤΉρ, καὶ OV δύο οὐδὲ τρεις

ἀληθινός: Κύριος γάρ, φησίν, ὃ Θεός coy Κύριος εἷς ἐστιν.

\ 4 > ‘ 3: ε a > Se \
καὶ πάλιν' oyy εἷς Θεὸς ExTiceN HMAdC; ΟΥ̓Χ εἷος TATHP

12 μεμνημένοι] σ,5.591; μεμνημένος gy. A translates μεμνημένοι, ἡγησάμεθα,
both by singulars. 18 εἰ yap] gA; om. 1. 20 Χριστός] g3lA ; om. g,2584.
ὁ μονογενὴς vids τοῦ Θεοῦ] filius dei unigenitus 1; unigenitus filius dei A; om. g.
ὁ τῶν ὅλων Κύριος] gl; om. A. 23 τὸν] σ,5.5.5; OM. 53.

διὰ διδόμενον g, (a repetition of similar letters AldAIA).

διδόμενον] £18384 3
δὲ] 53; om. £18.84.
A has wna est et electa ecclesia, but it has translated δὲ καὶ in this way in the previous
clauses. Moreover it makes the apodosis begin with μία ὀφείλει κιτ.λ. In] the
words are za ztaque etiam ecclesia esse debet et una fides quae est in christo, which
seems to point to the reading δὲ καὶ, but in which the apodosis is made to begin with
μία [δὲ] καὶ x.7.X. 24 ἡ ἐκλεκτὴ ἐκκλησία" μία ὀφείλει x.7.d.] σ,5.55Ὰ ;
ἡ ἐκκλησία ὀφείλει κιτ.λ. g4 (comp. 1, as given in the last note). ὀφείλει]

ὀφείλη gy» 29 ὁ ἦν καὶ ὁ ὧν] gui erat εἰ est A; ὁ ὧν gl.

tion of 1 Cor. i. 10, Phil. ii, 2, iii. 15.
18. εἰ yap x.t.A.]| Modified from
1 Cor. viii. 6.
23. εἰς τὸν θάνατον x.t.A.] In ac-
cordance with the teaching of Rom.

25. εἷς yapx.t.A.] From Ephes. iv.
5, 6.
29. ὁἦν κιτιλ.] Taken from Rev. i.

45° 8asiV,. ὃ, εἴ: 17, Ἀν. 5. 1 have [ΕΞ
stored this reading from the Arme-
nian Version.

καὶ οὐκ ἔστιν κιτ.λ.] Deut. iv. 35 ;
comp. Is. xlv. 5 sq., etc.

μόνος ἀληθινός] See Joh. xvii. 3.

30. Κύριος k.7.A.] From Deut. vi. 4.

31. οὐχ εἷς Θεὸς k.t-A.] Mal. ii. το,
loosely quoted.

190 IGNATIAN EPISTLES.

, ; ε “ ® δὲ Ν CW , , ε ᾿
πάντων ἡμῶν; εἰς O€ καὶ υἱός, λόγος Θεός. ὁ MONOTENHC
, , ε Ε ῃ , an , N
γάρ, φησίν, 6 ὧν εἶς τοὺς κόλπογε TOY TATPOC. καὶ
΄ Ξ = ͵ > a ’ Ἂν, > ov, e "εἴ 3]
πάλιν" εἷς Κύριος “Incofce Xpictdc. καὶ ἐν ἀλλῳ᾽ τί ὀνομὰ
2 a ΕΣ ' 3: na ca a a La) AN A ε ,
AYT@, ἢ τί ὄνομὰ τῷ Yi@, ἵνὰ γνῶμεν; εἷς δὲ καὶ ὁ Tapa-
Ὁ , , Ἁ n > , , >
κλητος. εν γάρ, φησίν, καὶ πνεῦμα, ἐπειδὴ EKAHOHMEN EN
Av ' A ͵ ς a x 4 - ἃ a
MIA EATIIAL THC KAHCEG@C Ἡμῶν. Και πάλιν" ἕν TINEYMA ἐπο-
, Ν \ Cae ’ * Q ὔ
TICOHMEN, καὶ τὰ ἑξῆς πᾶντὰ δὲ ταῖτα, τὰ χαρίσματα
4 2 a, a \ na ΕΣ 5 A
δηλονότι, ἐνεργεῖ EN KAI TO AYTO TINEYMa. οὔτε οὖν τρεῖς
, ¥ A (JN ¥ A , = >
πατέρες οὔτε τρεῖς υἱοὺ oUTE τρεῖς παράκλητοι, ἀλλ
ΤᾺ \ \ Ὄ εν \ @ , \ \
eis πατὴρ Kal εἷς vlos Kal εἰς παράκλητος. διὸ καὶ
, 9 , \ > , A ‘
[Κύριος] ἀποστέλλων τοὺς ἀποστόλους μλθητεῦολι TANTA
τὸ ONOMA τοῦ

x 3
OUTE εις

\ 3: ΄ 3 ey ' >
TA ἔθνη ἐνετείλατο αὐτοῖς βαπτίζειν εἰς
TATPOC καὶ τοῦ υἱοῦ Kal τοῦ ἁγίου TNEYMaTOC’
9 , ¥ > an > , 5ΛΔ9 3
ενα TPLWYUJLOV OUTE εἰς τρεῖς ἐναν θρωπήσαντας, αλλ᾽ εἰς

A ε ,
τρεῖς ομοτίμους.

KI Ty

’ λ tA X td ε [2 5 > ὃ 4 Φ ’
TAPAK NTOS, ἀλλῶ μόνον O VLOS* OV OOKYOEL, OV φαντασίᾳ,

a \ ε 3 , 3, ε \ Ψ c
Eis yap ὁ ἐνανθρωπήσας, οὔτε ὁ πατὴρ οὔτε ὁ

I λόγος Θεύ:] g,g,sg451A ; λόγος θεοῦ g3; comp. Ps-AMagi. 6. 2 τοὺς κόλ-
mous] σ.5.,553 : τὸν κόλπον gy (after Joh. i. 18); screw 1A. 4 τῷ υἱῷ] g,g,5g5]5
τῷ χριστῷ g4; def. A. 5 καὶ πνεῦμα] g.g,5¢3; τὸ πνεῦμα σε; Spiritus 1;
Spiritus sanctus A. 8 ἐν] g.g,593A ; τὸ ὃν gy; 2256 unus 1.
tert.] g,sg3g4slA ; om. g,. 11 Κύριος] g, 3 ὁ κύριος g,843 dominus 1; dominus
noster A; OM. g3. 12 ἔθνη] ἔθνης g.. 14 εἰς τρεῖς ἐνανθρωπήσαντας,
ἀλλ᾽ om. 1 and Reg. 1026 (see Cotelier) by homceoteleuton. The clause οὔτε εἰς
τρεῖς ἐνανθρωπήσαντας is wanting also in A. For ὁμοτίμους Reg. 1026 has ὁμωνύμους.

Io καὶ

£23. 16 ἐνανθρωπήσας] évavOpwricas 55.
17 μόνον] £18,833 μόνος g4s (and so the edd.); so/us1; dub. A. 18 ὁ λόγος γὰρ]
σισ,ῦσῳ; ὁ γὰρ λόγος σ,.; verbum 47277),2}.; verbum (om. γὰρ) A (connecting it with

ἐνανθρωπήσαντας] ἐνανθρωπίσαντας go

the previous words, ἀλλ᾽ ἀληθείᾳ ὁ λόγος σὰρξ ἐγένετο). 21 καὶ τέξεται]

I. ὁ μονογενὴς κιτ.λ.] Joh. i. 18.
On the possibility of a reading ὁ
μονογενής, without either υἱὸς or
Θεός, in this passage of the Gospel,
see Hort’s Zwo Dissertations Ὁ. 11
sq. So far as it goes, this passage of
our Ignatian writer favours such a
reading.

3. εἷς Κύριος) A reference to 1
Cor. viii. 6.

τί ὄνομα κιτ.λ.] Prov. xxx. 4 (xxiv.

27), but instead of τῷ υἱῷ the best
supported reading is rots τέκνοις, while
some copies have τῷ τέκνῳ. It is
quoted as here by Theodoret on Heb.
111. 6 (IIT. p. 563, Schulze).

5. €v...mvedpa κιτ.λ.] Ephes. iv. 4,
loosely quoted.

6. ἕν πνεῦμα κιτ.λ.] From 1 Cor.
ΧΙ. 13. The next passage, πάντα δὲ
k.7.A., iS from the same context, I
Cor’ xii t.

TO THE PHILIPPIANS. IgI

ἀλλ᾽ ἀληθείᾳ: ὃ Ad : ὑρξιν ἐξὲ Ah eat es

ἡσείᾳ" ὁ λύγος γὰρ Capz ἐγένετο᾽ ἢ γὰρ codia
καὶ ἐγεννήθη ὡς ἄνθρωπος ὁ
Θεὸς λύγος μετὰ σώματος ἐκ τῆς παρθένου, ἄνευ ὁμιλίας

' ε a 5)
@KOAOMHCEN €AYTH OIKON.

> , ε , Ν > \ ' \ '
ἀνδρός" Η πᾶάρθενοο YAP EN fFACTP! ληήψετὰι KAI τέξετδι
Υἱόν. ἀληθῶς οὖν ἐγεννήθη, ἀληθῶς ηὐξήθη, ἀληθῶς ἔφα-

, » 3 “ 5 , Ν > 4 \ > ,
γεν καὶ ἔπιεν, ἀληθῶς ἐσταυρώθη καὶ ἀπέθανεν καὶ ἀνέστη.
ε A
ὁ ταῦτα πιστεύσας, ὡς ἔχει, ὡς γεγέννηται, μακάριος: ὁ
ταῦτα μὴ πιστεύων ἐναγὴς οὐχ ἧττον τῶν τὸν Κύριον
σταυρωσάντων. ὁ γὰρ ἄρχων τοῦ κόσμου τούτου χαίρει,
ν A Sd lal
ὅταν τις ἀρνῆται τὸν σταυρόν' ὀλεθρον yap ἑαυτοῦ γινώσ-

\ A A A
κει THY ὁμολογίαν τοῦ σταυροῦ. τοῦτο γάρ ἐστιν τὸ τρό-
“ A ν aA
παιον κατὰ τῆς αὐτοῦ δυνάμεως" ὅπερ ὁρῶν φρίττει Kat
3 A
ἀκούων φοβεῖται.
ΙΝ Κ Ν Ν \ , ε , »” 5 ,

. Καὶ πρὶν μὲν γένηται ὁ σταυρός, ἔσπευδεν γενέσ-
θαι τοῦτο: καὶ ἐνήργει ἐν τοῖς υὙἱοῖς τῆς ἀπειθείδο, ἐνήρ-
γει ἐν ᾿Ιούδᾳ, ἐν Φαρισαίοις, ἐν Σαδδουκαίοις, ἐν πρεσβύταις,

ἐν νέοις, ἐν ἱερεῦσιν. μέλλοντος δὲ γίνεσθαι, θορυβεῖται

22 ἀληθῶς

γεγέννηται] g,
In A ὡς ἔχει, ὡς

δι 5. 41Ὰ (e¢ Acherit) ; om. g3 (apparently an error of the press).
ηὐξήθη] g.g3g451A ; om. g,.
(but the first ν is erased); watus est 1; γεγένηται g,se3e45.
γεγέν[ν»])ται, is rendered briefly, gzomodo et factum est, so that the translator’s
reading is doubtful but was probably γεγένηται. 25 μὴ πιστεύων] 2.833 μὴ
πιστεύσας 5.54. Which is a conformation to the preceding clause. In 1A a present
tense cvedé¢t appears in both clauses. 26 τούτου] g; 2 hoc (τούτῳ) 1;
om. A(?). 27 ἀρνῆται] ἀρνεῖται g3. ἑαυτοῦ] 2,2,593; αὐτοῦ
24 30 φοβεῖται] φοβῆται g,. 32 τοῦτο] g (all the four mss);
hoc 1; hujusmodi (τοιοῦτο ?) A. There is no authority for the τοῦτον of the

24 ταῦτα] αὐτὰ g3.

editors. ἐνήργει] evelpyn £23 ἐνεργεῖν 1. 34 θορυβεῖται] θορυ-
βῆται g,.
12. ἐνετείλατο] As recorded in .521}7,71. 2, “2051. Const. v. 20.

Matt. xxviil. 19.

16. εἷς yap κιτιλ.] This passage,
as far as ἔφαγεν καὶ ἔπιεν, is quoted
in the Anmtirrhetica of Nicephorus ;
see Spicil. Solesm. 1. Ὁ. 356, and
Cotelier here.

18. ὁ λόγος k.7.A.] John i. 14. The
following words, ἡ σοφία x.7.A., are
from Prov. ix. I, a favourite text in
the Arian controversy: comp. Ps-

21. ἡ παρθένος x.t.r.] Is. vil. 14,
quoted in Matt. i. 23.

22. ἀληθῶς οὖν κιτ.λ.}] This pas-
sage is copied from Ign. 77ad/. 9;
comp. Smyrn. 1. It itself is repro-
duced substantially in an Arabic
fragment printed later in this volume.

32. ἐνήργει k.t.A.] The expression
is taken from Ephes. ii. 2.

102 IGNATIAN EPISTLES.

Ν , 3 4, A , \ / 5 A
Kat μετάμελον ἐμβάλλει τῷ προδότῃ, Kat βρόχον αὐτῷ
, N39 ΄ , 4 nr ᾷν ΝΎ ἈΝ ,
δείκνυσιν καὶ ἀγχόνην διδάσκει. φοβεῖ δὲ καὶ τὸ γύναιον,
ἐν ὀνείροις αὐτὸ καταταράττων, καὶ παύειν πειρᾶται τὰ
κατὰ τὸν σταυρόν, ὁ πάντα κάλων κινῶν εἰς τὴν αὐτοῦ
κατασκευήν" οὐ μεταγινώσκων ἐπὶ [τῷ] τοσούτῳ κακῷ" ἢ
γὰρ ἂν οὐ πάντα ἢν πονηρός" ἀλλ᾽ ἐπήσθετο τῆς ἑαυτοῦ
ἀπωλείας. ἀρχὴ γὰρ αὐτῷ καταδίκης ὁ τοῦ Χριστοῦ σταυ-
, 3 δ , 3 \ 3 ΡΟΣ \ Ney.
pos, ἀρχὴ θανάτου, ἀρχὴ ἀπωλείας: διὸ καὶ ἔν τισιν
ἐνεργεῖ ἀρνεῖσθαι τὸν σταυρόν, τὸ πάθος ἐπαισχύνεσθαι,
τὸν θάνατον δόκησιν καλεῖν, τὴν ἐκ παρθένου γέννησιν
΄ \ , 5. ἰν ΄ ε Pew,
περικόπτειν, τὴν φύσιν αὐτὴν διαβάλλειν ws μυσεράν
Ἰουδαίοις συμμαχεῖ εἰς ἄρνησιν τοῦ σταυροῦ, Ἕλλησιν
εἰς συκοφαντίαν μαγείας, αἱρετικοῖς εἰς φαντασίαν᾽ ποικί-
a »
λος γάρ ἐστιν ὁ τῆς κακίας στρατηγός, κλεψίνους, ἄστατος,
ε an 5 / \ ν Ν ’ ν Ν
ἑαυτῷ ἐναντίος καὶ ἄλλα μὲν προβαλλόμενος ἕτερα δὲ
δεικνύς. σοφὸς γάρ ἐστι τοῦ κακοποιῆσαι, τὸ δὲ καλὸν ὅ
, 5» a) A, 5 , Ν , ὃ > ε ,
τι ποτέ ἐστιν ἀγνοεῖ: ἀγνοίας [ γὰρ] πεπλήρωται, du ἑκού-

1 ἐμβάλλει] ἐμβάλει v4. αὐτῷ] g,g3g,slA ; om. 24. [3 αὐτὸ κατατα-
ράττων] σι.5.ὅ5.5 ; ἀποκαταράττων g3; perturbabat eam A; 1256 (αὐτὸς) conturbans 1.
4 τὸν] σι σ:545: τὸ g, (unless indeed Dressel is in error, and this is a v. 1. for the
preceding ra, as Zahn suspects). κάλων] g4s3 καλῶν g3; κάλον (so accentuated,
unless the accent escaped me) g,; καλόν g,. In gz; the clause is read 6 πάντα καλῶν
τε καὶ κικῶν (obviously a misprint for κινῶν), and in] it is rendered omnia evocans et
movens. The particles were inserted from a misunderstanding of κάλων, as if καλών.
The rendering in A, omnem corruptionem movebat, is accounted for by the Syriac
xdan, which means either ‘a rope’ or ‘corruption,’ as it is differently vocalized.
5 τῷ] δ4; OM. 9384. ἢ] £43 ἢ 2233 ἡ (sic) g In 1 the words run 272
tantum enim mala evant omnia, so that κακῷ 7...dv appears to have been
omitted. The reading of Ussher (followed by Zahn and others) εἰ yap ἂν οὐ πάντα
k.7.\. must be rejected; for ἂν is not wanted with εἰ, and is wanted with 7.

2. τὸ γύναιον] Pilate’s wife; see 11. περικόπτειν) ‘to mutilate, i.e.
Matt. xxvii. 19. ‘to invalidate.’

4. πάντα κάλων κινῶν] A nautical puoepav] For this form see the
metaphor, πάντα κάλων κινεῖν or ἐξι- note on Clem. Rom. 14.
ναι ΟΥ̓ σείειν, ‘to let out every reef,’ 13. συκοφαντίαν μαγείας] ‘ the false

equivalent to the English ‘to leave charge of magic, brought against
no stone unturned.’ The various Jesus; comp. ὃ 5 πῶς δὲ καὶ μάγος
readings are due to later ignorance οὗτος k.7.A.

of this proverb. 16. σοφὸς γάρ κ.τ.λ.] Apost. Const.

TO THE PHILIPPIANS. 193

σιον παράνοιαν. πῶς yap οὐκ ἔστιν τοιοῦτος, ὃς μήτε
\ Las \ e ”~/ 4 ’ὔ
πρὸ ποδῶν τὸν ἑαυτοῦ λόγον βλέπει;
\ \ »» A
20 V. Ei yap ψιλὸς ἄνθρωπος ὁ Κύριος, ἐκ ψυχῆς καὶ
σώματος, τί περικόπτεις τὴν γέννησιν τῆς κοινῆς τῶν
3 i} 4 , , ε fe ve S23 5 ,
ἀνθρώπων φύσεως ; τί δέ, ὡς παράδοξόν τι ἐπ᾿ ἀνθρώπου
γενόμενον, τὸ πάθος δόκησιν καλεῖς, καὶ τὸν θάνατον τοῦ
A 4 7 5 MA Ν \ » ’, ’
θνητοῦ δόξαν νομίζεις ; εἰ δὲ Θεὸς καὶ ἄνθρωπος, τί παρά-
᾽ν \ ~ , , eS be
ἔπ νομον καλεῖς TON TAC δόξης Κύριον, τὸν TH φύσει ἀτρεπ-
Tov; τί παράνομον λέγεις τὸν νομοθέτην, τὸν οὐκ ἀνθρω-
\ > c ' ‘ 2 , ε »

πείαν ψυχὴν ἔχοντα; 6 λόγος cApz ἐγένετο, ὁ λόγος ἀν-
θρωπος, οὐκ ἐν ἀνθρώπῳ κατοικήσας. πῶς δὲ καὶ μάγος
οὗτος, ὁ πάλαι μὲν πᾶσαν αἰσθητὴν καὶ νοητὴν φύσιν
oO κατασκευάσας γνώμῃ πατρός, ἐν δὲ τῇ ἐνανθρωπήσει πό-

CAN NOCON KAl MAAAKIAN θερὰπεύήοδο;
VI. Πῶς δὲ οὐχ οὗτος Θεός, ὁ νεκροὺς ἀνιστῶν, χωλοὺς

6 ἐπήσθετο] g3; ἐπέσθαιτο g,; ἔπαισθαιτὸ (sic) g,; ἐπαισθανθεὶς oy. ἑαυτοῦ]
£8583; suam 1; αὐτοῦ gy. το δόκησιν] Sixnow g3; putant (doxodow) 1.
11 μυσεράν] g,g,g3. The editors substitute μυσαράν, and so g4s. 13 εἰς pri.]
om. £4. μαγείας} £83845; μαγίας g,. 14 γάρ] g3l; om. g,8.84;
sed et A. 18 μήτε] So all the four Mss. The editors read μηδέ.
19 τὸν] g33 τῶν g.g,sg4s; al. A. In 1 the sentence runs guz non sibi proponit
suum sermonem. λόγον] gal; λόγων gig,g4; al. A. 21 σώματοΞ]
txt. LA; add. μόνον g. 22 ἐπ᾽ ἀνθρώπου γενόμενον] £,2,85; γενόμενον ἐπ᾽
ἀνθρώπου σ,. 24 Θεὸς] σ.5,555; ὁ θεὸς gy. 26 οὐκ] 1; om. g. In
A the whole clause τὸν οὐκ... ἔχοντα is wanting. ἀνθρωπείαν] ἀνθρωπίαν
5.5,53; ἀνθρωπίνην v4. 27 ὁ λόγος ἄνθρωπος] verbum homo 1; verbum
homo-factum-est A; καὶ τέλειος ἄνθρωπος g. 30 ἐνανθρωπήσει] ἐνανθρω-
πίση Zn. 32 Θεός] g31; om. g,g,¢4. The omission of ΘΟ would be easy
after the termination -OC. In A the clause is paraphrased, gaomodo dicts merum

hominem, o calumniator, illum qui mortuos ete.

vi. 6 6 πονηρός, σοφὸς ὧν τοῦ xaxo- Christology of this Ignatian writer,
ποιῆσαι Kat TO καλὸν 6 Te ποτέ ἐστιν and for the motive of the various

ἀγνοῶν κ.τ.λ. readings in this chapter more espe-
17. δὲ ἑκούσιον κιτ.λ.] Apost. Const. cially, see the note on Ps-Piilad. 6,

Vili. 2 ἀγνοίᾳ yap εἰσι πεπιεσμένοι 25. τὸν τῆς δόξης Κύριον] Taken

δι᾿ ἑκούσιον μοχθηρίαν. from I Cor. ii. 8; see also below ὃ 9,
19. τὸν ἑαυτοῦ λόγον] ‘his own and Trail. 12.

language, for he contradicts himself, 27. ὁ λόγος «.t.d.] John 1. 14.

as the writer goes on to show. 30. πᾶσαν νόσον κιτ.λ.}] Matt. iv.

20. ἐκ ψυχῆς Kat σώματος] Forthe 23, ix. 35, x. 1; comp. A/agn. ΤΙ.

IGN. III. 13

[94 IGNATIAN EPISTLES.

ἀρτίους ἀποστέλλων, λεπροὺς καθαρίζων, τυφλοὺς ὀμματῶν,
, » “Δ », x , ε Ἂ (2 ¥. Ἂν;
τὰ ὄντα ἢ αὐξων ἢ μεταβάλλων, ὡς τοὺς πέντε ἄρτους καὶ
Χ , 5 , ἊΝ yy, YY > > \ Ν Ἂ
τοὺς δύο ἰχθύας καὶ τὸ ὕδωρ εἰς οἶνον, τὸν δὲ σὸν στρα-
Ν ἘΠ ’ 4, 7 \ fe \ ’
τὸν ῥήματι μόνον φυγαδεύων ; τί δὲ κακίζεις τὴν φύσιν
τῆς παρθένου, καὶ τὰ μόρια ἀποκαλεῖς αἰσχρά; πάλαι ταῦτα 5
πομπεύων, καὶ γυμνοῦσθαι κελεύων ἄρρενας μὲν εἰς ὄψιν
A if Ν 5 5 / 3 / > fo “
θηλειῶν θηλείας δὲ εἰς ἀκόλαστον ἐπιθυμίαν ἀρρένων. νῦν
αἰσχρά σοι ταῦτα νενόμισται, καὶ σεμνὸς εἶναι προσποιῇ
σύ, τὸ τῆς πορνείας πνεῦμα, ἀγνοῶν ὅτι τότε γίνεται αἰσχρόν
τι, ὅταν παρανομίᾳ ῥυπανθῇ: ἁμαρτίας δὲ ἀπούσης οὐδὲν το
lal , > , 3QN A 3 Νὴ ’, ἣν
τῶν γενομένων αἰσχρόν, οὐδὲν φαῦλον, ἀλλὰ πάντα καλὰ
\
λίαν: καὶ ov μὴ βλέπων κακίζεις αὐτά ;
VII. Πῶς δὲ πάλιν οὐκέτι σοι δοκεῖ ὁ Χριστὸς
> > “A iz 3 Be ASN , , ε ν ε
εἶναι ἐκ τῆς παρθένου, ἀλλ᾽ ὁ ἐπὶ πάντων Θεός, ὁ ὧν, ὁ
παντοκράτωρ; τίς οὖν ὁ τοῦτον ἀποστείλας, εἰπέ. τίς O15
τούτου κυριεύων; γνώμῃ δὲ τίνος οὗτος ἐπειθάρχησεν ;
νόμων δὲ ποίων πληρωτὴς γέγονεν, ὁ μήτε γνώμῃ τινὸς

I ἀποστέλλων] σ,5.595; ἀποτελῶν gy; def. A. For dpr. ἀποστ. 1 has sanavit.

2 καὶ] g,g3g4slA; ἡ (sic) g,. 4 μόνον] g,sg,5; μόνῳ g.94; ¢antum 1; om. A.
φυγαδεύων] φυγαδεύειν g3. 5 ἀποκαλεῖ] £3845; ἀπολαλεῖς 5.5... 6 πομ-
πεύων] σ΄, 5.55.5 Α 00); praeseminans 1; πομπεύειν g3. 7 θηλειῶν θηλείας]
£13845; θηλίων θηλίας g,. 8 προσποιῇ] προσποιεῖ σ.. 11 γενομέ-
νων] σ.5,555; γιψομένων g4l(?); al. A. οὐδὲν] gig,sg3l3 οὐδὲ gy A(?).
19 vouoberets] g3g45; νομοθέτης g,3 νομοθετῆς g,. γεγεννῆσθαι) £5045;
γεγενῆσθαι g,233 al. 1A. 21 λέληθας] λέλυθάς g,,. 22 ὅτι διάλοξα]

ὅτε διὰ λοξὰ G3; ὅτι διὸ δόξη g,; διοδόξή (séc, the ὅτε being omitted) g,. In gy the
words ὅτι... βαίνεις are omitted and a blank space is left, the scribe apparently

“ , res) > c aN U A
5. ταῦτα πομπεύων x.t.r.]| See pevos...auros ἦν ὁ ἐπὶ πάντων Θεὸς
Mart. Ign. Rom. 7 οὐκ ἀσχημονεῖν κΟτιλ.

ὑμᾶς ἠνάγκαζον θεατρίζοντες, καὶ τὰς 21. τοῦ παλιμβόλου] “ changeable-
γυναῖκας ὑμῶν γυμνὰς ὡς ἐν αἰχμαλωσίᾳ ness, inconsistency, fickleness, being
πομπεύοντες ; associated with the idea of ‘ treach-

14. ὁ ἐπὶ πάντων Θεός] See 775. ery,’ ‘deceit’; comp. AXschines Fads.
5; comp. Mart. Ign. Rom. 6. This Leg. 40 (p. 33) ὁ κέρκωψ ἢ TO καλού-
was one of the charges brought μενον παιπάλημα ἢ τὸ παλίμβολον ἢ τὰ
against Marcellus, Euseb. ccl. τοιαῦτα ῥήματα, where, as here, τὸ
Theol. ii. 4 εἰ δὴ οὖν ἕν καὶ ταὐτὸν ἦν παλίμβολον is used for ἡ παλιμβολία.

ὁ Θεὸς καὶ ὁ ἐν αὐτῷ λόγος, ὡς δοκεῖ On this word see Ruhnken 77meus
Μαρκέλλῳ, ὁ ἐν τῇ ἁγίᾳ παρθένῳ yevd- 5.ν. It is sometimes wrongly written

TO: THE: PHILIPPIANS. 195

μήτε ἐξουσίᾳ εἴκων; καὶ τὸν Χριστὸν ἐξαιρῶν τῆς γεν-
νήσεως τὸν ἀγέννητον νομοθετεῖς γεγεννῆσθαι, καὶ σταυρῷ
προσηλῶσθαι τὸν avapxov: τίνος συγχωρήσαντος, οὐκ ἔχω
εἰπεῖν: ἀλλὰ γὰρ οὐ λέληθάς με τοῦ παλιμβόλου, οὐδ᾽
ἀγνοῶ ὅτι διάλοξα καὶ δίδυμα βαίνεις: ἀγνοεῖς δὲ σὺ τίς
ὁ γεννηθείς, ὁ πᾶν εἰδέναι προσποιούμενος.

VIII. Πολλὰ γάρ σε λανθάνει: ἡ παρθενία Μαρίας,
ὁ παράδοξος τοκετός: ὅστις ὁ ἐν τῷ σώματι: ὁ ἡγούμενος
ἀστὴρ τῶν ἐν ἀνατολῇ, τῶν τὰ δῶρα κομιζόντων μάγων'
ἀρχαγγέλου ἀσπασμὸς πρὸς παρθένον: παρθένου παρά-
δοξος σύλληψις μεμνηστευμένης: παιδὸς προδρόμου κηρυ-
κεία ἐπὶ τῷ ἐκ τῆς παρθένου, καὶ ἐν κοιλίᾳ σκίρτησις ἐκ
τοῦ προθεωρουμένου' ἀγγέλων ὕμνοι ἐπὶ τῷ τεχθέντι: ποι-
μένων εὐαγγέλια: “Hpadov φόβος ἐπὶ ἀφαιρέσει βασιλείας:
νηπιοκτόνον πρόσταγμα: εἰς Αἴγυπτον μετανάστασις" ἐκεῖ-

θεν ἐπὶ τὰ τῇδε ἐπάνοδος: σπάργανα παιδικά: ἀπογραφὴ
t

being unable to decipher or to interpret them. The whole sentence runs in I,
neque ignoro quoniam curve et lubrice incedis; and in A, et perversos guodammodo
vel obliquos gressus (sc. twos) habeo (i.e. aestimo). Most editors read διὰ λοξά, in two
words; but this must be wrong. See below. Batvers] βαίννεις g,;3 βέν-
24 παρθενία] g4s; παρθενεία g,9,93. 26 κομιζόντων] £8,545
28 μεμνηστευμένη] g,g,g4s[l]; πεπιστευμένη gz; def. A.

31 εὐαγγέλια] So accentuated in g,g4; εὐαγγελία
32 vnmoxTovov] £243

ves 5...
κομισάντων £3.
κηρυκεία] 5,5; Knpukla g, 9,03.
5,355. Ἡρώδου] g,g,g31A; καὶ ἡρώδου gy.
νηπιοκτόνων σ, ; νηπὶοκτόνων (510) σ5. The editors read νηπιοκτόνων, but νηπιοκτόνον
In 1 it is praeceptio ad parvulorum necem, and in A, guia mandatum
Both these renderings point to νηπιακτόνον.

is far better.
dedit necare pueros.

παλίμβουλον ; comp. the vv. ll. mapa- this passage is founded.

βολευσάμενος, παραβουλευσάμενος, in
Phil: tis 30.

22. διάλοξα] ‘crookedly.’ This com-
pound is very rare, but the lexicons
give an instance from Liban. Or.
IV. p. 1071 διαλόξοις στροφαῖς, where
it is used of an oblique glance of the
eyes. For the use here comp. Ba-
brius Fad. 109 λοξὰ βαίνειν, describ-
ing the motion of a crab.

24. Πολλὰ yap «.7.A.] See the
note on Ign. Effhes. 19, on which

31. εὐαγγέλια] So it should pro-
bably be accentuated, not εὐαγγελία
with previous editors. The word
εὐαγγελία however is found, though
rarely, in Hellenistic Greek; e.g.
2 Sam. xviii. 20, 27.

33. ἐπὶ τὰ τῇδε] The spurious Ig-
natius forgets that he elsewhere
(ὃ 15) supposes this letter to have
been written after the saint has
already reached the shores of Italy.
Zahn suggests that perhaps this lan-

13—2

196 IGNATIAN EPISTLES.

35 »»» ’ »Ὰ A 3 ,
ἀνθρωπίνη: γαλακτοτροφία: ὄνομα πατρὸς οὐ σπείραντος:
φάτναι, διὰ τὸ μὴ εἶναι τόπον: οὐδεμία παρασκευὴ ἀνθρω-
: 7 5 id if > te ἘΠ ’ ».
πίνη: αὐξήσεως προκοπή: ἀνθρώπινα ῥήματα: πείνη, δίψη,
ὁδοιπορία, κόπος: θυσιῶν προσκομιδαί, ἐπειδὴ καὶ περιτομή:
’ \ νι EN ox ’ὔ ν ᾿ ’,
βάπτισμα, φωνὴ Θεοῦ ἐπὶ τῷ βαπτιζομένῳ, ὅστις καὶ πόθεν'
μαρτυρία πνεύματος καὶ Θεοῦ ὑπεράνωθεν φωνή: ᾿Ιωάννου
προφητεία σημαίνουσα πάθος διὰ τῆς τοῦ ἀμνοῦ προση-
γορίας: σημείων διαφόρων ἐνέργειαι: ἰάσεις ποικίλαι: ἐπι-
τίμησις δεσποτικὴ προστάττουσα θαλάττῃ καὶ ἀνέμοις:
πνεύματα πονηρὰ φυγαδευόμενα: σεαυτὸν στρεβλούμενον
[καὶ] ἐκ τῆς τοῦ φαινομένου δυνάμεως αἰκιζόμενον, οὐκ
ἔχοντα ὅ τι ποιήσῃς.
IX. Ταῦθ᾽ ὁρῶν ἰλυιγγιᾷς: καὶ ὅτι παρθένος ἡ τεκοῦσα,
ἠγνόεις, ἀλλ᾽ ἐξέπληττέν σε ἡ τῶν ἀγγέλων ὑμνολογία, ἡ
τῶν μάγων προσκύνησις, ἡ τοῦ ἀστέρος ἐπιτολή. εἰς a-

2 φάτναι] 5.5..5.σ9; φάτνη gq. 3 πείνη] g,; πίνη 23; wevagsoys. δίψη]
£18.83; δίψα gys. 4 ὁδοιπορία, κόπος) g,g,831; κόπος, ὁδοιπορίαι gy;
defatigatio in via A (as if ὁδοιπορίας or -ίᾳ κόπος). ἐπειδὴ καὶ] £2,843
ἔπειτα καὶ g3; om. ΙΑ. περιτομή] σι5,5 551 ; περιτομαί gy. 6 Θεοῦ]
g,g4lA; πατρὸς σ.55. 7 προφητεία] προφήτου σ,σ,55σ,.5.. The edi-
tors read the passage μαρτυρία πνεύματος καὶ πατρὸς ὑπεράνωθεν. φωνὴ ᾿Ιωάννου
I have restored προφητεία from 1A, and altered the
In 1 it runs ¢estificatio spiritus et dei vox tohannis
prophetia significans etc. (where ὑπεράνωθεν is untranslated); in A ¢estificationem dei
de hoc qui desuper erat, prophetiam toannis agnum nominando etc. (where ὑπερά-
νωθεν is translated as if it were ὑπὲρ τοῦ ἄνωθεν). See the explanatory note.

προφήτου σημαίνουσα K.T.d.
punctuation accordingly.

9 θαλάττῃ] £,8.5g3; θαλάσση gy.

guage may favour his conjecture
(7 ν. A. p. 141 sq.) that Acacius of
Czesarea was the author of these
spurious epistles. It seems at first
sight to betray a Palestinian author-
ship. On the other hand the lan-
guage might perhaps be satisfied
by a reference to Antioch the see of
Ignatius.

3. αὐξήσεως προκοπή] A _ refer-
ence to Luke ii. 40 τὸ δὲ παιδίον
ηὔξανεν, il. 52 καὶ Ἰησοῦς προέκοπ-
τεν.

πείνη, δίψη] For the form πείνη

10 σεαυτὸν] It would appear that some

see Lobeck Phiryn. 499, Steph. Thes.
s.v. (ed. Hase et Dind.); for diy
fEsch. Choeph. 743, where however
editors emend in various ways.

5. φωνὴ Θεοῦ] This refers, I sup-
pose, to the premonitory warning
given to the Baptist, which is men-
tioned only in Joh. i. 33. The voice,
which is mentioned by the other
three Evangelists as following upon
the descent of the Spirit, is intended
in Θεοῦ ὑπεράνωθεν φωνὴ below.

17. πάθνη] A dialectic form of
φάτνη, as κιθώῶν and χιτών, κύθρα

TO THE PHILIPPIANS. 197

γνοιαν ov παλινδρομεῖς διὰ τὰ εὐτελῆ: μικρὰ γάρ σοι δοκεῖ
σπάργανα, πάθνη, περιτομή, γαλακτοτροφία: ἀνάξιά σοι
ταῦτα κατὰ Θεοῦ κατεφαίνετο. πάλιν εἶδες ἄνθρωπον
τεσσαράκοντα ἡμέρας καὶ νύκτας ἄγευστον μείναντα τρο-
φῆς ἀνθρωπίνης, ἀγγέλους διακονοῦντας, οὗς καὶ ἔφριττες,
ἰδὼν πρῶτον ὡς κοινὸν ἄνθρωπον βαπτιζόμενον, καὶ τὴν
αἰτίαν ἀγνοῶν: μετὰ δὲ τὴν νηστείαν πεινῶντι κατεθάρσεις
πάλιν, καὶ ἐπείραζες ὡς κοινὸν ἄνθρωπον, ἀγνοῶν ὅστις
εἴη: ἔλεγες yap, ei yidc ef τανε Θεοῖς eimé ΓΝᾺ of AlGor
οὗτοι ἄρτοι γένωνται. TO yap εἰ yidc εἶ ἀγνοίας eat:
εἰ γὰρ ὄντως ἐγίνωσκες, ἠπίστω ὅτι δημιουργῷ καὶ τὸ μὴ
ὃν ποιῆσαι καὶ τὸ ὃν μεταβαλεῖν ἐπ᾿ ἴσης δυνατόν. καὶ
διὰ γαστρὸς πειράζεις τὸν τρέφοντα πάντας τοὺς τροφῆς
δεομένους, καὶ πειράζεις τὸν τῆς δόξης Κύριον, ἐπιλαθό-
μενος ἐκ κακονοίας ὅτι οὐκ ἐπ᾽ ἄρτῳ μόνῳ Ζήςετδι ANOPO-
Toc ἀλλ ἐπὶ πὰντὶ PHMATI ἐκπορεγομένῳ διὰ οτόματος

word or words (e.g. εἶδες) had dropped out, since the accusative has no government:
but, if so, the omission is prior to any existing authorities. 11 καὶ] g3l[A];
om. 2,284. 12 ποιήσῃς] ποιήσεις 55. 13 ἰλιγγιᾷς] ἡ λιγγιὰς σ΄...
17 πάθνη] πάθη g3 passiones 1. I have restored the reading πάθνη from A, which
has Jraesefe. For the form see below. 18 κατὰ] g (all the Mss). It is
untranslated in 1A, which have zzdigna (nox digna) deo, but this is perhaps care-

lessness. κατεφαίνετο] σ,5.5 55; καταφαίνεται g4; videnturl; sunt A.
εἶδες] ides σ΄. 22 πεινῶντι] σ.5.53. Some editors read πεινῶντα, and so
245. 23 οὗτοι] g,g,g3A; om. gy; def. 1. ἀγνοίας] ἀγνοί (sic) g..

μεταβαλεῖν] gg ,5045; μετα-
28 πει-

26 ἠπίστω] ἐπίστω g.. 27 ὃν bis] ὧν g,.

, ΓΕ. 249 of ae eke | ogee
βάλλειν g3. ἐπ᾽ ions] g45; ἐφ᾽ tons g,; ἐφ᾽ tons 55; ἐφ᾿ ἵσις g,.
pagers] πειράζης g..

and χύτρα, πιθάκνη and φιδάκνη, ἐν- ΧΙ]. p. 573). The dative however is

τεῦθεν and ἐνθεῦτεν, etc.; e.g. Geopon.
XV. 4.1 Ta στόμια τῶν παθνῶν : Comp.
Meeris 212. 9 (ed. Bekker) φάτνη
ἤΛττικοι, πάθνη Ἕλληνες. The com-
mon reading, πάθη, is out of place
here.

22. πεινῶντι] If any correction
were made, it should not be πεινῶντα,
which several editors (e.g. Ussher,
Dressel, and Zahn) adopt, but πει-
νῶντος (e.g. Diod. Sic. xv. 34, Strabo

amply justified by the analogous uses
of καταγελᾶν, κατατρέχειν, etc., with
this same case.

24. εἰ υἱὸς εἶ «.7.A.] Quoted from
Matt. iv. 3. The subsequent quota-
tion also, οὐκ ἐπ᾽ ἄρτῳ «x.t.X., is taken
from the same Gospel, Matt. iv. 4.
For the expression τὸν τῆς δόξης
Κύριον comp. I Cor. ii. 8; see also
above, § 5.

198 IGNATIAN EPISTLES.

a Ν » ν Ν “~ > g ε
Θεοῖ. εἰ yap ἤδεις ὅτι υἱὸς Θεοῦ ἣν, ἐγίνωσκες ὅτι ὁ
ἐν τεσσαράκοντα ἡμέραις καὶ ἰσαρίθμοις νυξὶν ἀνενδεὲς

Ψ \ \ A Ἂν 5 \ \ 3Q 7
ποιήσας τὸ [φθαρτὸν] σῶμα καὶ εἰς τὸ διηνεκὲς ἐδύνατο

A as Sy ee ig ἢ τὴν , Ψ ΠΡ;

τοῦτο ποιῆσαι. διὰ τί οὖν πεινᾷ; ἵνα δείξῃ ὅτι κατ᾽ ἀλή-

ΕἾ “ ε Ν 5 / \ “Ν A

θειαν ἔλαβε σῶμα ὁμοιοπαθὲς ἀνθρώποις: διὰ μὲν τοῦ
΄ Ν ea ας Θ , § \ δὲ an ὃ , 9 Ne

πρώτου ἔδειξεν ὅτι Θεός, διὰ δὲ τοῦ δευτέρου ὅτι καὶ av-

θρωπος.

AY Ky oe) \ > a ε , ¢ ε

X. Σὺ οὖν, ὁ ἐκπεσὼν ἐκ τῆς ὑψηλοτάτης δόξης ὡς
> ’ a 4 a ὦ , ' \ 2 a
ActpatH, τολμᾷς λέγειν TH Κυρίῳ: Bare ceayTON ἐντεῦθεν

, - \ Μ ,ὕ ε ιν » \ >

κάτω ᾧ τὰ ὄντα λελόγισται ὡς μὴ ὄντα: Kal εἰς κενοδοξ-
a A \
(av προκαλέσαι τὸν οὐκ ἐπιδεικτιῶντα ; καὶ προσποιῇ τὴν
\ > , Ν 3 aN “ . > ' n
γραφὴν ἀναγινώσκειν περὶ αὐτοῦ, ὅτι τοῖς ἀγγέλοις δὐτοῦ
E€NTEAEITAI περὶ COY, KAI ἐπὶ χειρῶν Apofcl ce, TOY MH

, , ᾿ ͵ A \ \
TIPOCKOYWAI πρὸς λιθον TON ποδὰ COY; Και τὰ λοιπὰ προσ-

nw » A Ν »-“ ΄- nw

ποιῇ ἀγνοεῖν, κλέπτων ἃ περὶ σοῦ καὶ τῶν σῶν προπόλων

I ἤδεις] Anast. (see the lower note); ἐγίνωσκες g; σεῖγες 1 (having cognosceres for
ἐγίνωσκες below). So also in A two different words are used, corresponding to seco
and cogiosco respectively. vids Θεοῦ] g; θεοῦ vids Anast. ἦν] g,23¢45 Anast. ;
eratl; est A; el g,. 2 ἐν τεσσαράκοντα ἡμέραις] gl; τεσσαράκοντα ἡμέρας Anast.
[A]. ἰσαρίθμοις) σ.535.5; ἰσάριθμον g,; guadraginta 1. The words καὶ ἰσαρίθ-
μοις νυξὶν are wanting in A Anast. 3 φθαρτὸν] Anast.; passtbzle 1; om. gA.
4 τοῦτο] g,E3845]; To (sic) g,5 def. A. οὖν] £,838455 οὐ δ, ; om. A; al. 1.
κατ᾽ ἀλήθειαν] g; ἀληθῶς Anast.; dub. A; vere 1. The reading κατ᾽ ἀλήθειαν is
necessary to explain the variation given in the next note. 5 ἔλαβε] ας;
sumpsit A; ἀνέλαβε g,g3g45 Απαβί.; suscepit 1. As ἀνέλαβε is not a very
suitable word, the av- seems to be a repetition of the last syllable of ἀλήθειαν.

I. εἰ yap ἤδεις κιτ.λ.] This pas-
sage, to the end of the chapter, is
quoted by Anastasius (Mai Vée/.
Script. Nov. Coll. Vil. 1. p. 22; see
Zahn p. 359). He cites it by inad-
vertence as ἐκ τῆς ἐπιστολῆς πρὸς τοὺς
ev Τάρσῳ.

8. ὡς ἀστραπὴ] From Luke x. 18.

9. βάλε σεαυτὸν] From Luke iv.
9; but the next quotation, τοῖς ayyé-
λοις κιτιλ., is nearer to Matt. iv. 6
than to Luke iv.'10 sq. The latter
evangelist more nearly preserves the
words of the LXx, Ps. xc (xci). II, 12.

10. τὰ ὄντα κιτ.λ.] Comp. Rom.
IV. 17,0 ΘΟ" 28.

11. ἐπιδεικτιῶντα] ‘desirous of
making a display’; comp. e.g. Orig.
c. Cels. iv. 6 καθάπερ οἱ νεόπλουτοι
τῶν ἀνθρώπων ἐπιδεικτιῶντες... .οὐ γὰρ
ἐπιδεικτιᾷ ὁ Θεός. Similarly φανητιᾶν,
Mar. Ign. 5.

15. κλέπτων] ‘suppressing, con-
cealing’; for the next quotation, ἐπὶ
ἀσπίδα κιτ.λ., follows immediately
upon the previous one in Ps. xc (xci).
τ

20. οὐκ ἐκπειράσεις k.T-A.] Deut. vi.

TO THE PHILIPPIANS. 199

προεφήτευσεν' ἐπὶ ἀοπίδὰ κἀὶ Βδοιλίοκον ἐπιβήσῃ, κἀὶ Ka-
TATATHCEIC λέοντὰ KAI APAKONTA.

XT.

A , ᾿ 3. ey 3 , A 5
πῶς πειράζεις τὸν ἀπείραστον, ἐπιλαθόμενος τοῦ νομοθέτου

F, Ν , “ ΄“ wn =
Ei τοίνυν σὺ πάτημα τῶν ποδῶν τοῦ Κυρίου,

Le > > , , ‘ ἢ

20 παρακελευομένου OTL οὐκ ἐκπειράἄσειο Κύριον τὸν Θεόν coy;

- \ \ “ : ’, \ A A »» 5 an
ἀλλὰ Kat τολμᾷς, ἐναγέστατε, TA τοῦ Θεοῦ ἔργα οἰκειοῦσ-
Ν Ν ’ὔ ’ \ fd 3 ’ὔ A
θαι καὶ σοὶ παραδεδόσθαι λέγειν τὴν τούτων ἀρχήν" Kal
τὴν σὴν πτῶσιν προτείνεις τῷ Κυρίῳ, καὶ διδόναι τὰ αὐτοῦ
αὐτῷ ἐπαγγέλλῃ, ἐὰν πεσὼν ἐπὶ τῆς γῆς προσκυνήσῃ σοι;

x “A > » , Ν ἈΝ “ ,ὔὕ

25 καὶ πῶς οὐκ ἔφριξας τοιαύτην φωνὴν κατὰ τοῦ δεσπότου
προήκασθαι, ὦ πάντων πονηρῶν πνευμάτων πονηρότερον ἐκ
κακονοίας πνεῦμα; διὰ γαστρὸς ἡττήθης καὶ διὰ κενοδο-.
rad 5 4 A , Ν , 5 9 -
Stas ἡτιμάσθης: διὰ φιλοχρηματίας καὶ φιλαρχίας εἰς ἀσέ.
βειαν ἐφέλκῃ.

\ 3: e a Θ “ 3 ’ ε a X A θ ’,
39 Aloc Odic, O τον WEeov ἀποστας, ὁ του ΔἈριστου χωρισῦεις,

nw ε ὕ hy 5 ’,ὕ ε nm ΄ nw
0 τοῦ ayiov πνεύματος ἀλλοτριωθείς, 0 TOU χοροὺ τῶν

WG iA ε ; εἰς, 7 ε
συ ο Βελίαρ, 0 δράκων O ATIOCTATHC, O CKO-

9 Bare] βάλλε g 3045.
the whole clause, czz omne aliquid possibile est.
for ἐνόντα.

Io τὰ ὄντα] guae sunt l; τὰ ἐνόντα g; A paraphrases
It seems necessary to read ὄντα
11 προκαλέσαι] προκαλῆσαι g3; προκαλεῖσαι g,; προκαλεῖσθαι
5.; προσκαλῆ σᾳ; provocas 1; vocas A. 13 kal] g; wt 1A. 14 προσ-
ποιῇ ἀγνοεῖν] g 9.5933 ἀγνοεῖν προσποιῆ gy. 15 ἃ] g3l; 6 σᾳ; guae or
quod A; ov g,g,. mpotéhwy | ministris 1; προπολλῶν g,; πρὸ πολλῶν 2,3;
πρὸ πολλοῦ g43 om. A. 16
19 πειράζεις] πειράζης g..
evew] 531; om. g,g,g,4[A].

καταπατήσεις] £83845; καταπατήσης g,.
20 ὅτι] g,2,83; om. g4; guod A. 22 λέ-
24 προσκυνήσῃ] σ,55,5; προσκυνήσει σ.55.

29 ἐφέλκῃ] ἐφέλκει g,; ἀφέλκῃ g3.

16, quoted Matt. iv. 7, Luke iv. 12.

23. τὴν σὴν πτῶσιν κιτ.λ.7 ‘ en-
ticest Him to fall like thyself’; comp.
Muse, Lraep: Ev. νι. τ᾽ (ps 329)
ὧδε πῶς THY πτῶσιν adrod...Ounyoupe-
vou’ πῶς ἐξέπεσεν ἐκ τοῦ οὐρανοῦ ὁ
ἑωσφόρος κιτιλ. In the context Ps.
xc. 13 is quoted, and there are seve-
ral other coincidences with this pas-
sage of our Pseudo-Ignatius.

27. διὰ γαστρὸς] i.e. ‘by thy ap-
peal to His appetites’; comp. § 9
πεινῶντι κατεθάρσεις. The other ex-

Βελίαρ] g,93A; βελίας g,943 zecensor 1.

pressions, διὰ κενοδοξίας and διὰ φι-
λοχρηματίας κιτ,λ., refer to the two
remaining temptations.

29. ὁ δράκων ὁ ἀποστάτης) As
Ps-Philad. 6. The expression is
taken from Job xxvi. 13. The con-
nexion which we find here, was the
more readily suggested from the
fact that the fathers commonly inter-
preted Βελίαρ by ἀποστάτης ; see
Ussher’s note.

ὁ σκολιὸς odis}] An expression
taken from Is. xxvii. I.

200 IGNATIAN EPISTLES.

5 ͵ὔ 5 , ε aw , nr Lal ε , δ
ἀγγέλων ἐξωσθείς, ὁ τῶν νόμων τοῦ Θεοῦ ὑβριστής, ὁ
A A ie \
TOV νομίμων ἐχθρός, ὁ τοῖς πρωτοπλάστοις ἐπαναστὰς καὶ
A an \
τῆς ἐντολῆς ἀποστήσας Kal αἰκίσας τοὺς οὐδὲν ἀδικήσαν-
΄ὔ ε los =f > , \ > Ψ,. foe
τάς σε, ὁ TO Αβελ ἐπαναστήσας τὸν ἀνθρωποκτόνον Kaw,
ε ὮΝ EY 5 ΄ , am 4 SN \
ὁ τῷ Ἰὼβ ἐπιστρατεύσας, λέγεις τῷ Κυρίῳ, ἐὰν πεοὼν
’ x (ae / x a , a
TIPOCKYNHCHC μοι; ὦ τῆς τόλμης, ὦ τῆς παραπλη ξίας: δοῦ-
2 “A oe 5 Lal A A ,
hos δραπέτης, δοῦλος μαστιγίας, ἀφηνιᾷς τοῦ καλοῦ δεσπό-
’ , n γ ἴω wn ἧς
του; δεσπότῃ τηλικούτῳ, Θεῷ πάντων τῶν νοητῶν καὶ
αἰσθητῶν, λέγεις, ἐὰν πεοὼν TIPOCKYNHCHC ΜΟΙ;

xl,

° wn in 5 ἂν 5 , lal , 5 ΟΥ̓ ,
ἀναιρεῖ TOV ἀπὸ αγνοίας τοιαῦτα θρασυνόμενον, ἀλλὰ πράως

‘O δὲ Κύριος μακροθυμεῖ, καὶ οὐκ εἰς τὸ μὴ ὃν

5 id “ a 3 το “ > '
ἀποκρίνεται, YTAare Σὰτὰνά. οὐκ εἶπεν, ὕπδγε ὀπίσω MOY

5 Ν ε vg a? 5 3 a ~~ 3 a
ov yap ὑποστρέψαι οἷός τε' ἀλλ᾽ ὕπαγε Σατανᾶ, ἐν οἷς
> , NA > “Ὁ 5 ’ > , > Ν \
ἐπελέξω, ὕπαγε ἐν ois ἠἡρεθίσθης ἐκ κακονοίας: ἐγὼ yap
9 Ay
ὅστις εἰμὶ γινώσκω, Kal ὑπὸ Tivos ἀπέσταλμαι, καὶ ὃν χρὴ

wn ,ὕ , Sw , \ ἢ
προσκυνεῖν ἐπίσταμαι. Κύριον γάρ, φησίν, τὸν Θεόν coy

1 ἀγγέλων] g.g,231A3 ἀποστόλων 4. 2 πρωτοπλάστοις] g,83845; πρωτο-
3 ἀποστήσας Kal aikicas] ἠκείσας σ.σ.; ἢ ἀπατήσαι (sic) ας;
κινήσας σ,; avertisti 1. The rendering of the sentence in A is fecisti cam (i.e.
primam creaturam) praecepti-violatorem et cruciasti eos qui tibi nihil peccaverunt.
From this version, with the fragmentary help of the other authorities, I have
attempted to restore the original text. Zahn had seen that αἰκίσας must form
part of it. The omission of ἀποστήσας may be explained by the proximity of ἐπα-
οὐδὲν] 2,2,933 μηδὲν gy. 4 σε] g,9,sg,[]][A]; om. gy.

7 apyvids] £2,523; ἀφηνιάσας g43 descivit [A]; al. 1. 8 τῶν g,23; om. g,24.
9 αἰσθητῶν] ἐσθητῶν g,. IO μακροθυμεῖ] μακροθυμῆ g.. εἰς τὸ μὴ ὃν] σ.5,55;
in praesent (els τὸ mapov) 1; om. gy; def. A. Perhaps we should read εἰς τὸ παρον.
II ἀπὸ] g,2,8833 ὑπὸ gy. 13 Te] £,8,8F3; OM. gy. 14 ἠρεθίσθης) 2,93;
ἠρεθήσθης £3 ἠρέσθης 24; ailexisti As 110ὲ elegisti 1. The two versions seem to

πλάσταις σ΄.

ναστήσας.

9. ἐὰν πεσὼν κιτιλ.] Matt. iv. 9. δὲ τὸν διάβολον... «Ὕπαγε Σατανᾶ, χωρὶς

It is somewhat different in Luke
iv. 8.

12. ὕπαγε Σατανᾶ] Matt. iv. 10. In
Luke iv. Io it is an interpolation.
The following quotation ὕπαγε ὀπίσω
pov is from Matt. xvi. 23. The idea
of the passage is borrowed from
Origen zz Matth. Tom. xii (Ill. p.
540 Delarue), πρὸς μὲν τὸν Πέτρον
εἶπεν Ὕπαγε ὀπίσω μου Σατανᾶ, πρὸς

τῆς ὀπίσω μου προσθήκης, quoted by
Zahn.

16. Κύριον «.r-A.] Deut. vi. 13, as
quoted in Matt. iv. ro.

21. ἐγὼ... «ζῶ «7.A.] From John
Vib 7
23. οὐκ ὧν τι] Comp. Zars.9. See

the note on Ign. δ 2165. 3.
26. ὡς ἴδια μέλη] Afost. Const. vi.
29 οἱ ἄνδρες, στέργετε Tas ἑαυτῶν γυ-

ἜΘ ΠΕ ΡΗΠΙΤΒΡΙΆΑΝΞΘ: 201

TIPOCKYNHCEIC, KAl AYTG@ μόνῳ AATPEYCEIC. οἷδα τὸν
ἐπίσταμαι τὸν μόνον, οὗ σὺ ἀποστάτης γέγονας. οὐκ εἰμὶ
ἀντίθεος, ὁμολογῶ τὴν ὑπεροχήν: καὶ οὐ παραιτοῦμαι προσ-
20 κυνεῖν ἐκείνῳ ὃν ἐπίσταμαι, τὸν τῆς ἐμῆς γεννήσεως αἴτι-
OV...€7@ yap Ζῶ AlA TON TATEPA.
XP
ἠναγκάσθην ἐπιστεῖλαι, εἰς δόξαν Θεοῦ παραινῶν, οὐκ ὦν
τι, ἀλλ᾽ ὡς ἀδελφός.

,φ ~ 4
25 πρεσβυτέροις, τοῖς διακόνοις.

Ταῦτα, ἀδελφοί, ἀπὸ διαθέσεως τῆς πρὸς ὑμᾶς

ε , “ lal
ὑποτάσσεσθε τῷ ἐπισκόπῳ, τοῖς
>) nw > , r
ayarrate ἀλλήλους ἐν Κυρίῳ,
eon © ἦν

ὁρᾶτε, οἱ ἄνδρες, ὡς

ς ’ Ν
Lola μέλη τὰς
A ε lal ε aA S an
γαμετὰς στέργετε: αἱ γυναῖκες, ὡς ἕν οὖσαι TH συναφείᾳ,
Ν An Μ
στέργετε τοὺς ἑαυτῶν ἄνδρας.

ὡς Θεοῦ ἀγάλματα.

» ε ,ὔ xv 5

εἴ τις GYVEVEL ἢ ἐγκρατεύ-
XN 95 , ν \ 5 i \ ’ \ ε \
evar, μὴ ἐπαιρέσθω, ἵνα μὴ ἀπολέσῃ τὸν μισθόν. τὰς ἑορτὰς

Ἀ 3 , \ x A > lol ,
30 μὴ ἀτιμάζετε' τὴν τεσσαρακοστὴν μὴ ἐξουθενεῖτε: μίμησιν

\ , ἴων “3 r / ἮΝ Ν nw
yap περιέχει τῆς τοῦ Kuptov πολιτείας: Kal THY τοῦ πά-

point to a reading ypéricas. 16 φησίν] 1A; om. g. 19 καὶ ov...6y]
Zahn with 1A; om. g. 20 αἴτιον... ἔγὼ yap ζῶ διὰ τὸν πατέρα] αἴτιον τὸν
πατέρα (alone, omitting all the other words) g; azuctorem et dominum atgue [meae]
perseverantiae custodem: ego enim [inguit] vivo propter patrem 1; causam, hunc eun-
dem ipsum σεῖο dominum naturarum, et ego vivus sum propter patrem A. It is clear
from the comparison of these two translations, that several words have dropped
out from the Greek, and that the quotation from Joh. vi. 57 formed part of these.
The divergence being so great between the two, it is impossible to attempt to
restore the first part; Zahn supplies καὶ κύριον καὶ ὑποστάσεως φύλακα.

ὧν τι] g (all the four Mss) ; 7207 quod sim aliguid A; non quast extraneus 1.
editors read οὐχ ws ὧν τι, quite unnecessarily.

τῆς συναφείας σ΄. 29 ἀπολέσῃ] ἀπολέσει σ΄ σ-.
αὐτοῦ Nicon (see the lower note); add. szam [1][4.1.
1; wera g,g,945. A has nothing corresponding to either word.

23 οὐκ
The
27 τῇ συναφείᾳ] 5.5.5.5;
τὸν μισθόν] g; add.

31 καὶ] g3; edzan

vaikas ὡς ἴδια μέλη; comp. Ephes.
y. 28.

28. εἴτις ἁγνεύει κιτ.λ.] Suggested
by Ign. Polyc. 5. Nicon Serm. 57
(see Cotelier here) quotes from this
point onward to the end of the
chapter.

29. τὰς ἑορτὰς κιτ.λ.] Apost. Const.
V. 13 τὰς ἡμέρας τῶν ἑορτῶν φυλάσσε-
τε...«φυλακτέα ἡ νηστεία τῆς πεντηκοστῆς,
μνήμην περιέχουσα τῆς τοῦ Κυρίου πο-
λιτείας τε καὶ νομοθεσίας : comp. A post.

» 4 ,
Can. 69 εἴ τις...τὴν ἁγίαν τεσσαρα-
>
κοστὴν ἢ τετράδα ἢ παρασκευὴν οὐ νη-
στεύει K.T.A.
31. τὴν τοῦ πάθους κιτ.λ.] “2054.
Const. ν. 15 παρήγγειλεν οὖν ἡμῖν
\ a c ΄ ΄
αὐτὸς νηστεύειν τὰς ἐξ ἡμέρας ταύτας
co c , “ , ,
[τῆς ἑβδομάδος τοῦ πάσχα]... τετράδα
δὲ καὶ παρασκευὴν προσέταξεν ἡμῖν νη-
, ‘A ‘ A c
στεύειν K.T.A., V. 20 peta δὲ τὴν ἐβδο-
Ἂς :
pada τῆς νηστείας πᾶσαν τετράδα Kai
΄“ « ΄
πᾶσαν παρασκευὴν προστάσσομεν ὑμῖν
, c ΄ ΄
νηστεύειν καὶ τὴν περισσείαν ὑμῶν τῆς

IGNATIAN EPISTLES.

202

ε Q , \ lal id Ν Ate
θους ἑβδομάδα μὴ παρορᾶτε, τετράδα Kal παρασκευὴν
’ lal Ν
νηστεύοντες, πένησιν ἐπιχορηγοῦντες τὴν περισσείαν.
\ “ , , Ν e \ U4
τις κυριακὴν 4 σάββατον νηστεύει, πλὴν ἑνὸς σαββάτου
[τοῦ πάσχα], οὗτος χριστοκτόνος ἐστίν.
XIV. Αἱ προσευχαὶ ὑμῶν ἐκταθείησαν εἰς τὴν ᾽Αντι-
TA. 5 id 4 εν ἣν; 3 , 5 c vf
οχείας ἐκκλησίαν, ὅθεν καὶ δέσμιος ἀπάγομαι εἰς Ῥώμην.
[ν 5
ἀσπάζομαι τὸν ἅγιον ἐπίσκοπον Πολύκαρπον: ἀσπάζομαι
\ ν ιν τ; / \ Ν ε Ἃ ΄ὔ
τὸν ἅγιον ἐπίσκοπον Βιτάλιον καὶ τὸ ἱερὸν πρεσβυτέριον
x \ a A ,’ - 5 \ 3 Vd
καὶ τοὺς συνδούλους μου τοὺς διακόνους: ὧν ἐγὼ ἀντίψυ-
Y δ) nw - ἴω
χον γενοίμην, ὅτι ὑποτάσσονται τῷ ἐπισκόπῳ καὶ τοῖς
, > ΄ ΄, » ΝΟ ΣΝ ’ὔ 5 A \
πρεσβυτέροις ἐν Kupio. εἴ τις μετὰ ᾿Ιουδαίων ἐπιτελεῖ τὸ
x Ν , a a a tA
πάσχα ἢ τὰ σύμβολα τῆς ἑορτῆς αὐτῶν δέχεται, κοινωνός
~ Ν
ἐστι. τῶν ἀποκτεινάντων τὸν Κύριον καὶ τοὺς ἀποστόλους

- A
αὐτοῦ.
XV. ᾿Ασπαζονται ὑμᾶς Φίλων καὶ ᾿Αγαθόπους οἱ διά-
\ , A“
κονοι. ἀσπάζομαι τὸ σύστημα τῶν παρθένων, τὸ τάγμα

2 νηστεύοντε:] g Nicon; νηστεύετε [1][A]. ἐπιχορηγοῦντες] g[l]; ἐπιχορη-
γεῖτε Nicon (see Cotelier) [A]. 3 ἑνὸς σαββάτου τοῦ πάσχα] 591]; ἑνὸς σαββάτου
(om. τοῦ πάσχα) gig, Nicon; ἑνὸς μόνου (om. σαββάτου τοῦ πάσχα) g,; def. A,
Probably τοῦ πάσχα is a gloss. The reading of g, is probably taken from Afost.
Can. 56. See the lower note. 4 χριστοκτόνος] χρηστοκτόνος g.,.
ἕομαι.. Πολύκαρπον) g,g,g451 (comp. A); om. g3. 8 Βιτάλιον] g,g3g45;
βητάλιον g; vitalem 1; bitum A. 9 ἀντίψυχον] g,g.3 ἀντίψυχος 23845.
Io ὅτι ὑποτάσσονται] guoniam obediunt A; ἔτι συντάσσομαι σ΄; adhuc dico 1.
19 διὰ] 6.535.5; δι᾽ 5..
For συντυχὼν περὶ ῥήγιον g4 has ἐντυχὼν ἐν ῥηγίω, and g3 συντυχὼν περιρηγεῖς (sic)

7 ἀσπά-

20 Ῥήγιον] ῥηγίονα g,; ῥηγείονα g,; regionem 1.

»
ει

νηστείας πένησιν ἐπιχορηγεῖν, Vii. 23
ὑμεῖς δὲ... νηστεύσατε... τετράδα καὶ
παρασκευήν.

2. εἴ τις κυριακὴν κιτ.λ] Afpost.
Const. vil. 23 τὸ σάββατον μέντοι καὶ
τὴν κυριακὴν ἑορτάζετε... ἕν δὲ μόνον
σάββατον ἐν ὅλῳ τῷ ἐνιαυτῷ, τὸ τῆς τοῦ
Κυρίου ταφῆς, ὅπερ νηστεύειν προσῆκεν:
comp. v. 15, 18, 20; “2057. Can. 66
εἴ τις... κληρικὸς εὑρεθῇ τὴν κυριακὴν
ἡμέραν νηστεύων ἢ τὸ σάββατον, πλὴν
τοῦ ἑνὸς μόνου, καθαιρείσθω κ.τ.λ.

5. ἐκταθείησαν)] See the note on
Ign. Magu. 14.

8. Burahuoy]

‘ Vitalis’ (comp.

Liban, Ef. 60), a very common
Latin name. The termination fol-
lows the ordinary rule where Latin
names are transferred into Greek,
e.g. Apollinaris, ᾿Απολλινάριος. Ben-
seler is disposed to make it equi-
valent to Vitellius, but this seems to
be wrong. Buraduos here is obviously
intended for the bishop of Philippi,
and should probably be identified
with the Biros of Hero 8. The Ar-
menian has ‘ Bitus’ here also.

9. τοὺς συνδούλους) See the note
on Ign. 2165. 2.

10. ὅτι ὑποτάσσονται)] The Arme-

TO THE PHILADELPHIANS. 203

A ΄ a A > ,
TOV χηρῶν" ὧν καὶ ὀναίμην. ἀσπάζομαι τὸν λαὸν Κυρίου

5 A “ [2 ΄ 5 / Gf “ , Ἀ
αἸο μικρου EWS μεγάλου. ἀπέστειλα UMW TAUTA μου τὰ

, \ oy) ΄, “ 3 Α 5 Ny /
γράμματα διὰ Ευφανίου Tov ἀναγνώστου, ἀνδρὸς θεοτιμή-

\ , x Ν ©: 4
20 TOU καὶ TLOTOTATOV, συντυχὼν περι Pryor, ἀναγομένου ἐν

, , , “Ὁ “ὦ lal
πλοίῳ. μέμνησθέ μου τῶν δεσμῶν, Wa τελειωθῶ ἐν Χρι-
a ΕΝ ΄ὕ, a nq
στῷ. ἔρρωσθε σαρκί, ψυχῇ, πνεύματι, τέλεια φρονοῦντες,

» 4 QA » nw ,
ἀποστρεφόμενοι TOUS ἐργάτας τῆς ἀνομίας, καὶ τοῦ λόγου
nw 5 ys wn nw wn
τῆς ἀληθείας φθορεῖς, ἐνδυναμούμενοι ἐν τῇ χάριτι τοῦ
25 Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ.

"i
ΠΡῸΣ ®IAAAEA®EIS.

oo ὁ καὶ Θεοφόρος, ἐκκλησίᾳ Θεοῦ πατρὸς καὶ
Κυρίον Ἰησοῦ Χριστοῦ τῇ οὔσῃ ἐν Φιλαδελφίᾳ, ἐν

τῶν δεσμῶν, omitting the intervening words ἀναγομένου ἐν πλοίῳ. μέμνησθέ μου,
while A renders cum quo locutus sum in {62 07. ἀναγομένου] g. The sense
given by 1A would require ἀναγόμενος, but this may be due to the looseness of the
rendering. 21 τελειωθῶ] τελειωθῆ σ΄.

Subscr. ε. τοῦ ἁγίου ἱερομάρτυρος ἰγνατίου ἐπιστολὴ πρὸς φιλιππησίους περὶ βαπτίσ-
ματος g.g,. Nothing in g3g4.

Tpoc midadeAdeic] gy (with ς΄ in the marg.) ;
φιλαδελφεῖς g, (with © in the marg.) g,s; τοῦ ἁγίου ἱερομάρτυρος lyvartou ἀρχιε-
πισκόπου θεοπόλεως ἀντιοχείας ἐπιστολὴ πρὸς φιλαδελφίους" S g3; ad Philadel-
Phienses [ex ἐγοΐα] 1 (with vv. 11.).

τοῦ αὐτοῦ ἐπιστολὴ πρὸς

ΕῸΓ

nian has preserved the right read-
ing: comp. Ign. Polyc. 6 ἀντίψυχον
ἐγὼ τῶν ὑποτασσομένων TO ἐπισκόπῳ,
πρεσβυτέροις, διακόνοις, Magn. 2 τοῦ
διακόνου Ζωτίωνος, οὗ ἐγὼ ὀναίμην ὅτι
ὑποτάσσεται τῷ ἐπισκόπῳ... καὶ τῷ
πρεσβυτερίῳ (comp. Zral/. 13), from
which passages the Pseudo-Ignatius
has obviously borrowed. The com-
mon reading ἔτι συντάσσομαι makes
no good sense.

11. εἴ τις μετὰ ᾿Ιουδαίων x.7.d.]
Afpost. Can. 70 εἴ τις..«νηστεύει μετὰ
Ιουδαίων ἢ ἑορτάζει μετ’ αὐτῶν ἢ
δέχεται αὐτῶν τὰ τῆς ἑορτῆς ξένια, οἷον

ἄζυμα ἤ τι τοιοῦτον, καθαιρείσθω.
decrees of councils, etc., on these
points see Cotelier’s note here, and
Ussher’s Proleg. c. 14.

12. τὰ σύμβολα] The unleavened
bread, etc., which are so called by
analogy, just as the eucharistic ele-
ments are the σύμβολα, ‘the outward
tokens,’ of the Christian feast; see
Suicer’s 765. s. ν.

15. Φίλων x.r.v.] See the note on
Ign. Philad. τι.

19. τοῦ ἀναγνώστου] See the note
on Antioch, 12.

20. Ῥήγιον] See above, 11. p. 379.

204 IGNATIAN EPISTLES.

5 , 5 id Ν ε ΄, 5 ε ΄, τ Sis λ
αἀγαπῇῃ ἡλεημένῃ καὶ ἡδρασμένῃ ἐν ομονοίᾳ Θεου καὶ αγαλ-
,, 5 La , lal ͵ e “ 5 id Ν >
λομένῃ ἐν TH πάθει τοῦ Κυρίου μων ἀδιακρίτως και ἐν
a =) , > la 5 XN > / a
τῇ ἀναστάσει αὐτοῦ, πεπληροφορημένῃ ἐν παντὶ ἐλέει: ἣν
5 , 9 2) lal “ ν > ‘\ a
ἀσπάζομαι ev αἵματι Inoov Χριστοῦ, τις ἐστιν χαρὰ
/ Ἂν Ἂς 3 “
αἰώνιος καὶ παράμονος: μάλιστα ἐὰν ἐν ἑνὶ ὦσιν σὺν τῷ
3 ἣν» Ν “A 4 Ν » >
ἐπισκοπῳ καὶ τοις πρεσβυτέροις καὶ διακόνοις, ἀποδεδειγ-
, 5 , A Ν Ν lal , > an
μένοις ἐν θελήματι Θεοῦ πατρὸς διὰ τοῦ Κυρίου Ἰησοῦ
A ἃ Ν \ lO 7 5 , 3 A
Χριστου, os κατα TO ιδιον βούλημα ἐστήριξεν αὐτοῦ βε-
, \ 4 x: “A 5 »“» ~
Baiws τὴν ἐκκλησίαν ἐπὶ τῇ πέτρᾳ οἰκοδομῇ πνευματικῇ
> cen , εν Ν ε Ν >
ἀχειροποιήτῳ" ἢ συγκλύσαντες οἱ ἄνεμοι καὶ οἱ ποταμοὶ οὐκ
» aN 5 ΄ 3 \ VS ΄ , 4
ἴσχυσαν αὐτὴν ἀνατρέψαι, ἀλλὰ μηδὲ ἰσχύσειάν ποτε τὰ
4 be ; > x 5 θ , 5 , 3
πνεγμὰτικὰ τῆς πονηρίδο, ἀλλ᾽ ἐξασθενήσειαν δυνάμει Ἴη-
lal σ΄ Lal wn ΄ ie ε ~
gov Χριστου Tov Kupiov μων.
, ε ΄“ ἊΝ 5 , »Ὰ ν 5 5 >
I. Θεασάμενος ὑμῶν τὸν ἐπίσκοπον, ἔγνων OTL οὐκ ad
e ΄“ 5 Ν > 5 tA > , x fd \ 5 NN
ἑαυτοῦ οὐδὲ OL ἀνθρώπων ἠξιώθη Τὴν διακονίαν τὴν εἰς TO
\ > / 5 “a 5 Ν ‘\ , > 3
KOLWOV ανῆκουσαν ἐγχειρισθῆναι, οὐδὲ κατὰ κενοδοξίαν, ἀλλ
id >) an r wn wn ἂν lal ia
ἐν ἀγάπῃ Inoov Χριστοῦ καὶ Θεοῦ πατρὸς τοῦ ἐγείραντος
SON = fe Ν / ἃ aA
αὐτὸν EK VEKPwY" οὗ καταπέπληγμαι τὴν ἐπιείκειαν, OS TLY@V
2 τοῦ Kuplov ἡμῶν] Il; add. ἰησοῦ g,93; add. ἰησοῦ χριστοῦ g,¢4. 5 ἐὰν
ἐν ἑνὶ ὦσιν] 1; ἐν ἑνὶ ὦσιν (om. ἐὰν) σι σ, ; ἐν ἑνὲ ὦσι gy; ἐν ἑνὶ οὖσι B35 1]
gui sunt in unum (but zs is wanting in some important Mss) 1. The editors,
following Morel, have adopted ἐν ἑνὲ οὖσι (which is also the reading of g3), and
Dressel has inserted an article τοῖς ἐν ἑνὶ ofo1. But there can be no doubt, I think,
that the correct emendation is to supply ἐὰν, as in the original Ignatius. The omis-

sion would be easy in such a combination of similar letters as AEANENEN.
6 τοῖς] g,g,583; OM. gy. 8 βούλημα] g,g.¢3g45- Cureton reads θέλημα

eS)
which stands in the genuine Ignatius. But since there is no authority for
θέλημα here, it seems more probable that βούλημα was an arbitrary alteration

of the interpolator, perhaps to get rid of the awkward repetition after θελή-

ματι just before. ἐστήριξεν] g 30453 ἐστήρισεν g.. 9 οἰκοδομῇ
πνευματικῇ] 5.531; οἰκοδομῆ πνεύματι g,3 olkodo mvt (with μῆ in the marg.) g,.
Bryennios has omitted to record the variation of g4 from inadvertence. το ovy-

kricavres] 21838453 συγκλήσαντες gos. In] it is guam flumina inundantia et

10. οἱ ἄνεμοι κιτ.λ.}] A referenceto ἀμφότεροι ...... ἄμεμπτοι: comp. 42.
Matt. vil. 25. Vienn. et Lugd. 3 (Euseb. H. £. v. 1)
Il. τὰ πνευματικὰ «t.A.] From συνεξισοῦσθαι τῇ τοῦ πρεσβυτέρου Za-
Ephes. vi. 12. xapiov μαρτυρίᾳ memopevto γοῦν ev

21. ἄμεμπτος κιτ.λ.} Luke i. 5 πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασι
ἱερεύς τις ὀνόματι Ζαχαρίας..«καὶ ἡ τοῦ Κυρίου ἄμεμπτος.

YUU veces ᾿Ἐλισάβετ' ἦσαν δὲ δίκαιοι 27. μολυσμὸς κιτ.λ.] Quoted from

TO THE PHILADELPHIANS. 205

, , ~ , ’, \ a 5»
πλέον δύναται τῶν λαλούντων: συνήρμοσται γὰρ ταῖς ἐντο-
wn , QA wn , ε A “~ 4 A
20 Nats Κυρίου καὶ Tots δικαιώμασιν, ὡς χορδαὶ τῇ κιθάρᾳ, Kal
ἔστιν ἄμεμπτος οὐχ ἧττον Ζαχαρίου τοῦ ἱερέως. διὸ μακα-
Ν an
pile. pov ἡ ψυχὴ τὴν εἰς Θεὸν αὐτοῦ γνώμην, ἐπιγνοὺς
ἐνάρετον καὶ τελείαν οὖσαν, τὸ ἀκίνητον αὐτοῦ καὶ τὸ ἀόρ-
γητον ἐν πάσῃ ἐπιεικείᾳ Θεοῦ ζῶντος.
> \
25 II. Ὡς τέκνα οὖν φωτὸς ἀληθείας, φεύγετε TOV μερισμὸν
τῆς ἑνότητος καὶ τὰς κακοδιδασκαλίας τῶν αἱρεσιωτῶν, ἐξ
& \ an > a x ο ε
ὧν μολγεομὸς ἐξῆλθεν εἰς TACAN THN γῆν. ὅπου δὲ ὁ ποι-
ie 5 5 A ε / 5 A δὶ Ν ΄ὔ
μήν ἐστιν, ἐκεῖ ὡς πρόβατα ἀκολουθεῖτε: πολλοὶ γὰρ λύκοι
κωδίοις ἠμφιεσμένοι ἡδονῇ κακῇ αἰχμαλωτίζουσιν τοὺς θεο-
ς ἠμφιεσμένοι ἡδονῇ κακῇ αἶχμ ς
’ >) 5 5 ἴω [2 , ε ἴω 3 ν 4
30 δρόμους: ἀλλ᾽ ἐν τῇ ἑνότητι ὑμῶν οὐχ ἕξουσιν τόπον.
III. ᾿Απέχεσθε οὖν τῶν κακῶν βοτανῶν, ἅστινας Ἰησοῦς
A Ν
Χριστὸς οὐ γεωργεῖ, ἀλλ᾽ ὁ ἀνθρωποκτόνος θήρ, διὰ τὸ μὴ
a A .- lol
εἶναι αὐτοὺς φυτείαν πατρὸς ἀλλὰ σπέρμα τοῦ πονηροῦ.
yy A A Χ
οὐχ ὅτι παρ᾽ ὑμῖν μερισμὸν εὑρὼν ταῦτα γράφω, ἀλλὰ προασ-
rd ε “~ e 4, »Ἢ . Ν nw 5
35 φαλίζομαι ὑμᾶς ὡς τέκνα Θεοῦ: ὅσοι yap Χριστοῦ εἰσιν,
οὗτοι μετὰ τοῦ ἐπισκόπου εἰσίν: ὅσοι δ᾽ ἂν ἐκκλίνωσιν αὐτοῦ,

flantes venti non valuerunt subvertere. The ed. princ. printed the word συγκλήσαν-
τες, and it has been followed apparently by all editors before Zahn, though Ussher
in his notes pronounces συγκλύσαντες more correct. There is no meaning in συγ-
κλήσαντες. 18 καταπέπληγμαι] καταπέπλειγμαι g,. ἐπιείκειαν) 2.83045 ;
ἐπιείκιαν σ΄... Ig πλέον] £18,583; πλεῖον gy. τῶν λαλούντων]
with I*; @ loguente 1; τῶν πλέον λαλούντων σ,.5.553; τῶν πλείω λαλούντων δ.
22 els] g,g,sg3 with 1; πρὸς gy. 26 ἑνότητος) ¢,2,53 unittatis 1; ἐνώτητος
59; νεότητος Ly. τὰς κακοδιδασκαλίας] with 1; τῆς κακοδιδασκαλίας σι σι σα;
τὴν κακοδιδασκαλίαν σ- ; malam doctrinam | (but some MSS malae doctrinae, which
is doubtless the prior reading). 28 πρόβατα] σ.555.5] with 1; πρόβατον g,.
33 αὐτοὺς) g,.9,93¢4, with 1; dub. 1. Morel tacitly printed αὐτὰς, and he has
been followed apparently by all subsequent editors before Zahn. There is no
authority for this reading. 34 εὑρὼν] g,g3; εὗρων (so Dressel) σ΄, ; zwe-
niens 1; εὗρον g4s. The editors read εὗρον after Morel. It is true that εὗρον
stands in I, but there is no ταῦτα γράφω in his text, and the structure of the
sentence is thus different.

Jer. xxill. 15; comp. Afost. Const. 33. φυτείαν κιτ.λ.)] For φυτείαν

Vi. 5 ἐκ γὰρ τῆς κακίας τῶν αἱρεσιωτῶν πατρὸς see the note on II. p. 256; for

ἐξῆλθε μόλυσμα ἐπὶ πᾶσαν τὴν γῆν, σπέρμα τοῦ πονηροῦ comp. Matt. xiii.

ὡς φησιν Ἱερεμίας ὁ προφήτης. 30 ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὃ
28. λύκοι κωδίοις K.T.A.] Matt. vil. διάβολος.

15; comp. AZost. Const. vi. 13.

206 IGNATIAN EPISTLES.

Ν A ea
καὶ THY κοινωνίαν ἀσπάσωνται META TOV κατηραμένων, οὗτοι
A > w “
σὺν αὐτοῖς ἐκκοπήσονται: οὐ γάρ εἰσιν γεώργιον Χριστοῦ
A a @ 3 aA “
ἀλλ᾽ ἐχθροῦ σπορά: οὗ ῥυσθείητε πάντοτε εὐχαῖς τοῦ προ-
καθεζομένου ὑμῶν ποιμένος, τοῦ πιστοτάτου καὶ πραοτάτου.
-“ 3 ε ol > , 9 ΕἾ , 4
παρακαλῶ οὖν ὑμᾶς ἐν Κυρίῳ, ὅσοι av μετανοήσαντες ἔλθω-
Ν ’ὔ A \ Ν
σιν ἐπὶ τὴν ἑνότητα τῆς ἐκκλησίας, προσδέχεσθε αὐτοὺς μετὰ
’ὕ ’ ν Ν “ ἴω >
πάσης πραότητος, Wa. διὰ τῆς χρηστότητος Kal τῆς ἀνεξικα-
, > , > rs a ’ ' » 3 la)
κίας 2NANHPANTEC ἐκ TAC TOY AlABGAOY πὰγίδος, ἄξιος Ἰησοῦ
be aA , , > , ΄ 3 a ,
Χριστοῦ γενόμενοι, σωτηρίας αἰωνίου τύχωσιν ἐν TH βασιλείᾳ
A “ ἰδ λ » \ » a θ : 3», ΄, Ἄ ΘΝ a
τοῦ Χριστοῦ. ἀδελφοί, μὴ πλανᾶσθε' εἴ τις σχίζοντι ἀπὸ τῆς
5 7 > ~ ͵ n By ,
ἀληθείας ἀκολουθεῖ, Βλειλείαν Θεοΐ οὐ κληρονομήςει" καὶ
»¥ 5 > , “A »Ἤ , ΔΝ ᾽’ὔ
εἴ τις οὐκ ἀφίσταται τοῦ ψευδολόγου κήρυκος, εἰς γέενναν
, » Ν 5 A 2) ,ὔ 4 ν QA
κατακριθήσεται: οὔτε yap εὐσεβῶν ἀφίστασθαι χρή, οὔτε δὲ
, A a » 5 3 , ,
δυσσεβέσιν συγκεῖσθαι δεῖ: εἴ τις ἐν ἀλλοτρίᾳ γνώμῃ περι-
ἴων Ὁ r an y las lo
πατεῖ, οὗτος οὐκ ἔστιν Χριστοῦ, οὔτε τοῦ πάθους αὐτοῦ KoL-
’ὔ > Ds oy. > id A > “A lal A
νωνός" ἀλλ᾽ ἔστιν ἀλώπηξ, φθορεὺς ἀμπελῶνος Χριστοῦ: τῷ
Ν ν \ ’ὔ Lal vr
τοιούτῳ μὴ συναναμίγνυσθε, ἵνα μὴ συναπόλησθε αὐτῷ, κἂν
\ > a cr λ > ΄ BN 5.5. a ae > '
πατὴρ ἢ, Kav vids, κἂν ἀδελφός, κἂν οἰκεῖος" OY deiceTal
ε > ι Ys) > n ‘ “A icy)
yap coy, φησίν, 6 ὀφθαλμὸς ἐπ᾽ αὐτῷ. τοὺς μισοῦντας οὖν
ἴω Ν “ “ A lal
τὸν Θεὸν μισεῖν χρὴ καὶ ὑμᾶς, καὶ ἐπὶ τοῖς ἐχθροῖς αὐτοῦ
Ν “ἡ \ \
ἐκτετηκέναι: οὐ μὴν καὶ τύπτειν αὐτοὺς ἢ διώκειν, καθὼς TA

I ἀσπάσωνται) σ.σ:545; ἀσπάζωνται 5.5. The reading ἀσπάζξωνται appears in
Cureton and Dressel; whether earlier, I do not know. 4 πραοτάτου] mpaw-
τάτου £y- 6 προσδέχεσθε) 8,845; seuscip~ite1; προσδέξεσθε ας; προσδέχεσθαι
go το Tov Χριστοῦ) g,sg,5g31; ἰησοῦ χριστοῦ gy. 12 γέενναν] γέεναν 5.
13 δὲ] g,g,5g3; om. σ4{1]. 14 συγκεῖσθαι δεῖ] g,g,93; appropinguare oportet 1;
ἀκολουθεῖν (om. δεῖ) gy. 16 ἀλώπηξ] ἀλώπιξ g,. 19 ἐπ᾽] σ,σ,5 53] ; ἐν 5...
20 καὶ ὑμᾶς] gl; om. Theod-Stud. 21 éxretnxévat] Theod-Stud.; ἐκτετήκεσθαι
21233 ἐκτετίκεσθαι g,; ἐκτήκεσθαι gas. τύπτειν αὐτοὺς ἢ διώκειν) g 3 persequi
cos aut percutere 1: δὲ διώκειν ἡμᾶς αὐτοὺς ἢ τύπτειν Theod-Stud. καθὼς] α;
καθάπερ Theod-Stud. 22 τὸν Κύριον καὶ Θεόν] g. 9,933; κύριον τὸν θεὸν 41 (161|7}2

2. γεώργιον Χριστοῦ] Comp. 1 χαμαιζήλων ἀμπέλων ἀφανισταί, vi. I

Cor. 111: 9. οἱ τὴν ἐκκλησίαν τοῦ Θεοῦ διαφθείροντες
ὃ. ἀνανήψαντες ἐκ τῆς κιτ.λ.] From ὡς ἀλώπεκες πικροὶ ἀμπελῶνας. The

2 Tim. ii. 265 °comp.)1; Tim. iii. 7;, idéaisiderived from Cant: 11. δ.

[vi. 9} 18. ov φείσεται κιτ.λ.}] Deut. xiii.

16. ἀλώπηξ x.t.d.] Afost. Const. 8. The context of this passage (ver.
v. 13 Oopeis ἀλωπέκων μερίδες καὶ 6) has suggested the preceding words

TO THE PHILADELPHIANS. 207

3 \ \ > ' \ rand Ν ,
ἔθνη τὰ μὴ εἰλότὰ τὸν Κύριον καὶ Θεόν: ἀλλ᾽ ἐχθροὺς μὲν
ε A Ν Ἃ ee ete A \ 3 ‘\ Ν
ἡγεῖσθαι καὶ χωρίζεσθαι ἀπ᾽ αὐτῶν, νουθετεῖν δὲ αὐτοὺς καὶ
A \ »
ἐπὶ μετάνοιαν παρακαλεῖν, ἐὰν ἄρα ἀκούσωσιν, ἐὰν ἄρα
5 ὃ nw λ , θ , 5 ε Θεὸ i lal Ἀ Fr
ἐνδώσιν. φιλάνθρωπος yap ἐστιν ὁ Θεὸς ἡμών, καὶ πάντὰς
ANOPMMOYC θέλει οωὠθῆνδι KAI εἰς EMIPFNWCIN ἀληθείὰς
> “ \ \ a 3 [9 > ᾿ > ‘ \
EABDEIN’ διὸ TON HAION AYTOY ANATEAAE! ETT TONHPOYC ΚΑΙ
> , \ , \ € δὰ ? \ , \ 2 ,
ἀγδθουΥο, KAl Bpeyel | τὸν ὑετὸν] ET! AIKAIOYC ΚὰἂΙ AAIKOYC*
Lal a , , lol > Nw ε
οὗ τῆς χρηστότητος θέλων καὶ ἡμᾶς εἶναι μιμητὰς ὁ Κύριος
/, ' , \ \ ς \ ς a ς 3 '
λέγει, rinecOe τέλειοι, καθὼς KAI ὁ TATHP ὑμῶν ὁ OYPANIOC
τέλειός ἐστιν.
wn Gg »
IV. ᾿ἘἘγὼ πέποιθα εἰς ὑμᾶς ἐν Κυρίῳ, ὅτι οὐδὲν ἄλλο
’ὔ Ἂν Ἂν La) eit | Las > / 5» atid e wn
φρονήσετε: διὸ καὶ θαρρῶν γράφω τῇ ἀξιοθέῳ ἀγάπῃ ὑμών,
lal A “ Ν \ he Lal
παρακαλῶν ὑμᾶς μιᾷ πίστει καὶ ἑνὶ κηρύγματι καὶ μιᾷ εὐχα-
lal x Lal ΄ - Qn
ριστίᾳ χρῆσθαι: pia γάρ ἐστιν ἡ σὰρξ τοῦ Κυρίου ᾿Ιησοῦ
δ “ες a “ Ὁ \ »
καὶ ἕν αὐτοῦ τὸ αἷμα τὸ ὑπὲρ ἡμῶν ἐκχυθέν: εἷς γὰρ ἄρτος
A aA 5 , Nek ΄ eS τ ΄
τοῖς πᾶσιν ἐθρύφθη, καὶ ἕν ποτήριον τοῖς ὅλοις διενεμηθη:
ἕν θυσιαστήριον πάσῃ τῇ ἐκκλησίᾳ, καὶ εἷς ἐπίσκοπος ἅμα
τῷ πρεσβυτερίῳ καὶ τοῖς διακόνοις τοῖς συνδούλοις μου'
a Ν , Ν >)
ἐπείπερ καὶ els ἀγέννητος, ὁ Θεὸς καὶ πατήρ' καὶ εἷς μονο-
Ν ΄ Ν = Ν ἼΣ ςε '
γενὴς vids, Θεὸς λόγος καὶ avOpwrros: Kat εἷς ὁ TAPAKAHTOC,

\ a = > ' a Ν SS Ν Ὰ, ἈΝ
TO TINEYMA THC AAHDEIAC’ ἐν δὲ καὶ TO κηρύγμα, καὶ ἢ

1; τὸν θεὸν Theod-Stud. 23 δὲ] g,9,5933 TE σᾳ; ef l. 28 τὸν ὑετὸν] 2.230453
om. g, (with Matt. v. 45). 1 has simply p/zzz. 29 ἡμᾶΞ] g,g,833 2051;
ἡμῶν g4. Ussher wrote ὑμᾶς by an error (which he corrects in his Zmendata) and
was followed by Voss and later editors before Dressel, who restored ἡμᾶς, without
however tracing the error to its source. 35 χρῆσθαι) σ.5.55,5; χρῆσθε 23; ut
instetis utentes 1. 36 ἐκχυθέν" εἷς] These words are displaced in g3 and stand
after ἡ σὰρξ just above. γὰρ] g,2,2324; etiam 1. Morel silently substituted
καὶ for yap and was followed apparently by all subsequent editors before Zahn.
38 ἅμα] g\¢,933 simul cum1; σὺν g4.

of our Pseudo-Ignatius, κἂν πατὴρ 7 2. Thess. iii. 15.

κατιλ. 25. πάντας «.t.A.] From I Tim. ii. 4.
19. τοὺς μισοῦντας οὖν κιτ.λ.] A- 27. τὸν ἥλιον κιτιλ.)] Matt. ν. 45 ;
dapted from Ps. cxxxviii (cxxxix). comp. Afost. Const. i. 2, il. 14.
21; comp. Apost. Const. vi. 18. 30. γίνεσθε x.t.d.] Matt. v. 48.
21. καθὼς κιτ.λ.] τ Thess. iv. 5. AI. ὁ παράκλητος, TO πνεῦμα K.T.A. |

22. ἐχθροὺς x.t.\.| Modified from John xv. 26; comp. xiv. 17, xvi. 13.

208 IGNATIAN EPISTLES.

πίστις μία, καὶ τὸ βάπτισμα ἕν, Kal μία ἡ ἐκκλησία, ἣν ἱδρύ-
σαντο οἱ ἅγιοι ἀπόστολοι ἀπὸ περάτων ἕως περάτων ἐν τῷ
αἵματι τοῦ Χριστοῦ οἰκείοις ἱδρῶσι καὶ πόνοις. καὶ ὑμᾶς
οὖν χρή, ὡς AdON TIEPIOYCION Kal ἔθνος ATION, ἐν ὁμονοίᾳ
πάντα ἐν Χριστῷ ἐπιτελεῖν. al γυναῖκες, τοῖς ἀνδράσιν ὑπο-
τάγητε ἐν φόβῳ Θεοῦ: αἱ παρθένοι, τῷ Χριστῷ ἐν ἀφθαρσίᾳ, οὐ
βδελυσσόμεναι γάμον ἀλλὰ τοῦ κρείσσονος ἐφιέμεναι, οὐκ
ἐπὶ διαβολῇ συναφείας ἀλλ᾽ ἕνεκα τῆς τῶν νόμων μελέτης.
τὰ τέκνα, πειθαρχεῖτε τοῖς γονεῦσιν ὑμῶν, καὶ στέργετε αὐτοὺς
ὡς συνεργοὺς Θεοῦ εἰς τὴν ὑμετέραν γέννησιν. οἵ δοῦλοι,
ὑποτάγητε τοῖς κυρίοις ἐν Θεῷ, ἵνα Χριστοῦ ἀπελεύθεροι
γένησθε. οἱ ἄνδρες, ἀγαπάτε τὰς γυναῖκας ὑμῶν, ὡς ὁμοδού-
λους Θεῷ, ὡς οἰκεῖον σῶμα, ὡς κοινωνοὺς βίου καὶ συνεργοὺς

’ὔ ε ,ὔ ’ὔ \ ἂν Ν >
TEKVOYOVLAS. αἱ παρθένοι, μόνον τὸν Χριστον προ ὀφθαλ-

1 ἡ ἐκκλησία] σ,5- ; ἐκκλησία (om. ἡ) σ.6.- 2
3 Τοῦ] 5.55,553; OM. Ly. 4 χρή] 5.55.5 545; EXPN 553; Ofortet 1. 8 δια-
βολῇ] £23245; διαβολῆς g,. τῶν νόμων] g,8,93843; legis 1. The ed. prince.
printed τῶν νόμον, which Morel altered silently into τοῦ νόμου. This last has been
read by all subsequent editors. The text has been similarly tampered with in
Ps-Magn. 9 μελέτῃ νόμων. 10 Θεοῦ] g,g,¢31; om. gy. 13 καὶ] ggg];
ὡς σ,- 15 ψυχαῖς] Zahn; αγιϊγιας 1; εὐχαῖς g,g,93; εὐχαῖς ἁγιωσύνης g4.
16 ἁγιωσύνης] g,2,3 ἁγιοσύνης gz; sanctitatis 1; ἀγάπης g4. 19 Evodlov]
20 οὐ ψέγων... .τούτων] £2,843 οὐ ψέγω δὲ....... ὧν 233 non detraho

ἅγιοι] σ.5,595] ; om. gy.

Εὐωδίου σ΄.

1 ΘΟΕ ΝΠ: 22.
13. ὡς οἰκεῖον σῶμα] See Philipp.
13 ὡς ἴδια μέλη, With the note.

4. λαὸν περιούσιον] From Tit. ii.
14; see Fresh Revision of the New
Testament p. 236 sq. The other ex-

pression ἔθνος ἅγιον is from a parallel
passage, I Pet. il. 9.

ὃ, ἕνεκα τῆς K.T.A.] 1.6, ‘that they
may have time for the study of God’s
laws’; comp. Magn. 9 μελέτῃ νόμων
χαίρων. It will appear from the pas-
sages there quoted (Aost. Const. ii.
36, vi. 23, vii. 23, 36), in the note on
σαββατιζέτω κοτ.λ., that the term is not
confined to the moral and ceremo-
nial precepts of ‘the law’ properly
so called, but refers chiefly to God’s
laws as manifested in creation and
providence.

11. Χριστοῦ ἀπελεύθεροι)] Comp.

16. ὡς Ἠλία κ.τ.λ.] In the Pseudo-
Clement de Virgin. i. 6, John the
Baptist, John the beloved disciple,
S. Paul, Barnabas, Timotheus, Elias,
and Eliszus, are mentioned as in-
stances of virginity. Jerome dis-
cusses the instances of the two Johns,
of Joshua, of Elias and Eliszeus,
Aa ΘΙ 277. 1.021, 20, ° 396° (Ὁ πὶ pe
270, 275, 295), and that of Jeremiah,
Dial tee? elag. 28 (Op: 1p. G77
The argument from silence seems
to have been the foundation of the
belief in many of the examples. The
virginity of Titus however is in-

TO THE PHILADELPHIANS. 209

A ¥ \ \ 9 A , 9 A A ,
[5 μῶν ἔχετε, καὶ τὸν αὐτοῦ πατέρα ἐν ταῖς ψυχαῖς, φωτιζόμεναι

ε N lal , > ’ ε Ley “A ε , e 3 -
ὑπὸ TOV πνεύματος. OVALLNVY VLOV τῆς αγιωσύνης, ws Hiia,
ε 5 A la A ε , ε 3
ὡς Ἰησοῦ τοῦ Νανῆ, ὡς Μελχισεδέκ, ὡς ᾿Ἐλισσαίου, ὡς
3 aA nw 3 iA ε “ 3
Ἱερεμίου, ὡς τοῦ βαπτιστοῦ ᾿Ιωάννου, ὡς τοῦ ἠγαπημένου
ἴων ε ε ’ὔὕ ε 5 Δ ε
μαθητοῦ, ὡς Τιμοθέου, ὡς Τίτου, ὡς Evodiov, ὡς Κλήμεντος,
τῶν ἐν ἀγνείᾳ ἐξελθόντων τὸν βίον. οὐ ψέγων τοὺς λ ὺ
Ψ αγνε ᾳ € O . oy. ς Λοίπους
ν , ’, ’ὔ’ ld
μακαρίους, OTL γάμοις προσωμίλησαν, τούτων ἐμνήσθην
»ν »» A ΕἾ “ ε \ Ν “ »
αρτιυ! εὐχόομαι yap ἀξιος Θεου εὑρεθεὶς προς τοις UXVEO LV
5 ~ e A la 5 la B yi D ε "AB Ν Ν Ἷ Ν
αὐυτῶν EVPEUNVAL EV ΤΊ) ασι clo, ως ραὰμ Και σαακ
SES ΄ \ QD A \ an »
καὶ Ἴακωβ, ὡς Ἰωσὴφ καὶ Hoaiov καὶ τῶν ἀλλων προφη-
A ε \ , \ A sf 3 /
τῶν, ws Πέτρου καὶ Παύλου καὶ τῶν ἀλλων ἀποστόλων
lal , , 3 ε Ν i? A Ν
TOV γάμοις προσομιλησάντων'" ουχ U7O προθυμίας ΤῊ“ πέρι
\ A 5 A A »ἤ
τὸ πρᾶγμα, ἀλλ᾽ ἐπ᾽ ἐννοίας ἑαυτῶν τοῦ γένους ἔσχον ἐκεί-
ε ͵ > , \ ε A A > '
νους. Ol TTATEPEC, EKTPEMETE τους EQAUTWYV παῖδας ΕΝ πὰαιδειὰ
21 μακαρίους] g,g,se3; τοὺς μακαρίους gy. προσωμίλη-
σαν] 5.55; προσομίλησαν σα. ; ὡμίλησαν gy. 24 ὡς Ἰωσὴφ] g,g,5; stcut 1056} 1;
καὶ ὡς ἰωσὴφ 5ᾳ; καὶ ἰωσὴφ 65. Ἢ σαϊου] σ.σς ; ἰσαΐου g.s (but 3); ἱσαΐου gys;
tsatas (the printed text, but esazas some MSS) 1. Isatov was printed by Morel, and
apparently all later editors have followed him in this abnormal spelling. 26 οὐχ
ὑπὸ προθυμίας τῆς περὶ τὸ πρᾶγμα, ἀλλ᾽ ἐπ᾽ ἐννοίας ἑαυτῶν τοῦ γένους ἔσχον ἐκείνους]

οὐχ ὑπὸ προθυμίας δὲ τῆς K.T.r. σς; gui non libidinis causa sed posteritatis subrogandae
gratia conjuges habuerunt 1; ἀλλ᾽ ὑπὸ προθυμίας τῆς περὶ τὸ πρᾶγμα ἐπ᾽ ἐννοίας

autem...quorum 1.

αὐτοὺς ἔσχον ἐκείνους £,2,84.

ferred by S. Jerome on Tit. ii. 7
(Op. VI. p. 720) from the expression
‘in incorruptione’ there used of him;
that of Timotheus by Theophylact
on 1 Tim. iv. 12 from the expression
ἐν ἁγνείᾳ applied to this disciple.
Jerome however (l.c.) is disposed to
infer the opposite of Timothy. The
virginity of Euodius appears not to
be noticed elsewhere, and was pro-
bably a venture of our Ignatian
writer. The tradition with respect
to Clement seems to be due to the
forged Epistles to Virgins written in
his name; see Epiphan. Her. xxx.
15 (p. 139), Hieron. adv. Fovin. i.
12 (Of. Il. p. 257).

25. καὶ Παύλου] This representa-
tion of S. Paul as a married man is

IGN, III.

founded on misinterpretations of
1 Cor. ix. 6, Philsiv.«3 +comp. Clem:
Alex. Strom. ili. 6 (p. 535), Orig.
in Rom.1 ὃ 1 (Iv. p. 461). The words
et Paulus are omitted in some Latin
copies ; see Ussher Proleg. c. xvii.

καὶ τῶν ἄλλων κιτ.λ.] Justified by
1 Cor. ix. 5 ὡς καὶ οἱ λοιποὶ ἀπό-
στολοι. The only other Apostle, of
whom it is distinctly mentioned on
good authority, is Philip (Papias in
Euseb. H. 25. iii. 39 3 see Colossians
Ρ. 45 sq.).

27. ἐκείνους] 1.6. τοὺς γάμους. It
does not seem necessary to substi-
tute γυναῖκας, as the editors generally
have done.

28. of πατέρες κιτ.λ.] From Ephes.
vi. 4; comp. also 7475. 9.

210 IGNATIAN EPISTLES.

\ ͵ ’ \ , 5 Ἂν Ae Ν ,
kai noyecia Kypioy: καὶ διδάσκετε αὐτοὺς τὰ ἱερὰ γράμ-
ἊΝ Ν \ > » mn
ματα καὶ τέχνας, πρὸς TO μὴ ἀργίᾳ χαίρειν: καλῶς δέ,
΄ 2 ͵ ͵ 3 \ can a >
φησίν, ἐκτρέφει matup Alkaloc, ἐπὶ yi@ ογνετῷ εὐφρὰν-
ς ' 2 an > A A 5
θήσετδι ἢ κἀρλίὰ αὐτοῦ. οἱ κύριοι, εὐμενῶς τοῖς οἰκέταις
,ὕ ε δ ἣν 5 NX 950.2ὔ ’, Ν , Ny id
προσέχετε, ὡς ὁ ἅγιος Ἰὼβ ἐδίδαξεν: pia yap φύσις, Kat ἕν 5
Ν » Ν ἰφὴ 3: a
τὸ γένος τῆς ἀνθρωπότητος: ἐν γὰρ Χριστῷ οὔτε AofAoc
3: > ͵ ἊΨ» ,
οὔτε ἐλεύθερος. ol ἄρχοντες πειθαρχείτωσαν τῷ Καίσαρι:
“ A » wn
οἱ στρατιῶται τοῖς ἄρχουσιν: οἵ διάκονοι τοῖς πρεσβυτέροις"
τ
ἀρχιερεῦσιν οἱ πρεσβύτεροι: καὶ οἱ διάκονοι καὶ ὁ λοιπὸς
la ν lal “ A A
κλῆρος ἅμα παντὶ τῷ λαῷ Kal τοῖς στρατιώταις Kal τοῖς
ἄρχουσι καὶ τῷ Καίσαρι, τῷ ἐπισκόπῳ: ὁ ἐπίσκοπος τῷ
Χ “ oO ὃ Χ σ ὸ A ee A ᾽ν ἘΠῚ ΕἸ ὃ Ν
ριστῷ, ὡς ριστὸς τῷ πατρί: καὶ οὕτως ἡ ἑνότης διὰ
, vd » Ν Ν ε “ Ν ε , Pe gas
πάντων σώζεται. ἔστωσαν δὲ καὶ αἵ χῆραι μὴ ῥεμβοί, μὴ
Ἂν ε
λίχνοι, μὴ περιτροχάδες, ἀλλ᾽ ὡς Ἰουδὶθ ἡ σεμνοτάτη, ὡς ἡ
"Avva ἡ σωφρονεστάτη. ταῦτα οὐχ ὡς ἀπόστολος διατάσ-
͵ , > > ' > ' ς = a ' τς
Tomar τίς γάρ εἶμι ἐγώ; ἢ τίς ὁ οἶκος τοῦ πᾶτρύς MOY; Wa
ἰσότιμον ἑαυτὸν ἐκείνων εἴπω, ἀλλ᾽ ὡς συστρατιώτης ὑμῶν,
ὑποφωνητοῦ τάξιν ἐπέχων.
We
ε lal
vTepayaddopevos ἀσφαλίζομαι ὑμᾶς: οὐκ ἐγὼ δέ, ἀλλὰ dv
ἐμοῦ ὁ Κύριος Ἰησοῦς, ἐν ᾧ δεδεμένος φοβοῦμαι μᾶλλον.

᾿Αδελφοί μου, λίαν ἐκκέχυμαι ἀγαπῶν ὑμᾶς, καὶ

2 ἀργίᾳ] σ.5:5.5; ἀργείᾳ g.. 3 πατὴρ] σι5.54] (with Prov. xxiii. 24); om.

7 πειθαρχείτωσαν] πειθαρχήτωσαν 5... 9 ἀρχιερεῦσιν] g.9,93045 ut
In g, the sentence is rightly punctuated after πρεσβυτέροις,
so as to connect ἀρχιερεῦσιν with what follows. Owing to wrong punctuation |
inserts w#¢ (or e¢) to make sense. Zahn, following 1, reads ws ἱερεῦσιν. 13 ῥεμβοί]
So all the ss. μὴ λίχνοι] g,g,3 μηδὲ λίχνοι B43 μὴ λίχναι B33 neque
gulosae [1]. 14 Ἰουδὶθ] ἰδίθ gy. 17 ἑαυτὸν] £,8,3 ἐμαυτὸν g3945.
18 ἐπέχων] £8,833; continens 1; ἔχων g4. 23 ἀπαρτίσει] ἀπαρτήσει g,.

83:
(ν. 1. et) sacerdotibus 1.

Col aii.
13. ai χῆραι κ-ιτ.λ.] Ap. Const. iii.

2. τέχνας] According to a pre-
cept of the Jewish rabbis, which

enjoined that every boy should be
taught a trade; see Farrar’s Life of
Christ 1. p. 82, S¢ Paul I. p. 23.
καλῶς k.t.A.] Quoted from Prov.
Xxiil. 24, but not accurately.
5. Ἰὼβ ἐδίδαξεν] In Job xxxi.
13 sq.

6. οὔτε δοῦλος «.7.A.] Gal. iii. 28,

6 ἡ χήρα μὴ περιτροχὰς ἢ ῥεμβομένη
κατὰ τὰς τῶν ἀλλοτρίων οἰκίας k.T.A.
For ῥεμβὸς comp. Antioch. τι.

14. ws ἡ Ἄννα κιτ.λ.] Anna is given
as an instance of a virtuous widow
in Ag. Const. 111. 1, and Judith in
Ap. Const. iii. 7.

16. τίς «.7.A.] Quoted, but not

TO THE PHILADELPHIANS. 21%

» , 3 3 ?, 5 Se XN e A ΕῚ ,
ἔτι yap εἰμι ἀναπάρτιστος, ἀλλ᾽ ἡ προσευχὴ ὑμῶν εἰς Θεόν
9 ma

με ἀπαρτίσει, wa ἐν ᾧ ἐκλήθην ἐπιτύχω, προσφυγὼν τῷ
5 ε δ 9 “A ~ las

εὐαγγελίῳ ὡς σαρκὶ ᾿Ιησοῦ Χριστοῦ, καὶ τοῖς ἀποστόλοις
ε i4 3 » \ \ , δὴ 3 “

ὡς πρεσβυτερίῳ ἐκκλησίας. καὶ τοὺς προφήτας δὲ ἀγαπῶ,
ε \ “ A

ws Χριστὸν καταγγείλαντας, ὡς τοῦ αὐτοῦ πνεύματος μετα-

ὡς γὰρ οἵ ψευδοπροφῆται
Ν « ’ ἃ Ν \ SN "4 Ν \

καὶ ol ψευδαπόστολοι ἕν Kal TO αὐτὸ εἵλκυσαν πονηρὸν καὶ

> Ν ἂν 4 lal ν XN ε la) ‘\
ἀπατηλον καὶ λαοπλάνον πνεῦμα, οὕτω καὶ οἱ προφῆται καὶ

,ὔ -π ὯΝ ε 3 4
σχόντας, OV καὶ οἱ ἀπόστολοι.

ε ᾿ ‘is aA Ν Ν TaN ν lal > Ν Ἂς
οἱ ἀπόστολοι ἕν καὶ τὸ αὐτὸ ἅγιον πνεῦμα, ἀγαθὸν καὶ
c ἢ 3 \ yx \
ἡγεμονικόν, ἀληθές τε καὶ διδασκαλικόν, ἔλαβον παρὰ

ἴω es) lal lanl > ᾿ a Q ε \
Θεοῦ διὰ Ἰησοῦ Χριστοῦ, εὐθὲς πνεῖμδ᾽ εἷς yap ὁ Θεὸς
nr QA Lat , - ε Π n \ >
παλαιᾶς Kat καινῆς διαθήκης: εἷς ὁ mecitHc Θεοῦ kal An-
i 5» A ἐν 5 ΄“ QA 7
θρώπων, εἴς τε δημιουργίαν νοητῶν καὶ αἰσθητῶν, καὶ πρό-
, Ἂν , ex \ Nine 4,
νοιαν πρόσφορον καὶ κατάλληλον" εἷς δὲ καὶ ὁ παράκλητος,
OE , > a \ , Ne ΄ yy
ὁ ἐνεργήσας ἐν Macon καὶ προφήταις καὶ ἀποστόλοις. πάν-
5 9 A ΄ 3 353 χ
τες οὖν οἱ ἅγιοι ἐν Χριστῷ ἐσώθησαν, ἐλπίσαντες εἰς αὐτὸν
N \ 3 3 aA , »
καὶ αὐτὸν ἀναμείναντες: καὶ Ov αὐτοῦ σωτηρίας ἔτυχον,
Ed 5 , \ 5 ΄ ν ey ae a
ὄντες ἀξιαγάπητοι καὶ ἀξιοθαύμαστοι ἅγιοι, ὑπὸ Ἰησοῦ
lal ἴω 3 4 ἴω “Ὁ 5 γι
Χριστοῦ μεμαρτυρημένοι ἐν τῷ εὐαγγελίῳ τῆς κοινῆς ἐλπίδος.
ΨΙ an la Θ Ν 3 XN “A , ν
; ἄν τις Θεὸν νόμου καὶ προφητῶν κηρύττῃ eva,
\ \ 3 A ΕΝ > la! , 5 , ε ἈΝ
Χριστὸν δὲ ἀρνεῖται υἱὸν εἶναι Θεοῦ, ψεύστης ἐστίν, ὡς καὶ
25 πρεσβυτερίῳ] σ.σ,55; πρεσβυτέρω g4; preshyterium

31 Te] £2,583; ef [1]; om. gy. ἔλαβον
32 εὐθὲς πνεῦμα]

24 σαρκὶ] capi g4.

(but with v. 1. presbyteros) 1.
παρὰ Θεοῦ] g.g,83; acceperunt 1; om. (altogether) gy.
212.243 OM. 3; sPerztum 1 (but omitting sfivitum in the previous part of the
sentence). 36 Μωσῇ] pwoetg, 380 ἀξιαγάπητοι] ἀξιοαγάπητοι gy.

καὶ ἀξιοθαύμαστοι] σ.σ,.5,4; et dignt laude 1. θαύμαστοι 55. ᾽Ιησοῦ

Χριστοῦ] 5.5,5595; christo jesu 1; χριστοῦ gy.
42 ἀρνεῖται] £8,833 ἀρνῆται g45.

£835 κηρύττειν δ’.

verbatim, from 2 Sam. vii. 18.

18. ὑποφωνητοῦ] Judith xvi. 14
ἐξῆρχεν Ἰουδὶθ τὴν ἐξομολόγησιν ταύ-
τὴν ἐν παντὶ ᾿Ισραήλ, καὶ ὑπεφώνει
πᾶς ὁ λαὸς κιιλ. Hence ὑποφωνητὴς
is properly ‘succentor’; comp. ὑπο-
φήτης. Here it signifies ‘a humble
follower,’ rather than ‘an applauder’
or ‘an encourager,’ as it is some-

41 κηρύττῃ] Z4s3 κηρύττει

times taken.

31. ἡγεμονικόν] The epithet is
taken from Ps.1 (li). το. The epithet
εὐθὲς also, which occurs below, is
from the same psalm, ver. 11.

32. εἷς καὶ Δ} From 1 Tim. ii. 5;
comp. Zars. 4.

42. ψεύστης ἐστίν κιτ.λ.] A refer-
ence to John vill. 44.

14—2

212 IGNATIAN EPISTLES.

ε A 9 Lal e 4 Ν yy e aA wn ,
ὁ πατὴρ αὐτοῦ ὁ διάβολος: Kal ἔστιν ὁ τοιοῦτος τῆς κάτω
A ee ἴων “ιν ε A ἃς 5 Lal
περιτομῆς, Wevdolovdatos. ἐάν τις ὁμολογῇ Χριστὸν Ἰησοῦν
Κύ 3 A δὲ \ Θ \ la! ΄ὔ Ν fa “
ύριον, ἀρνεῖται δὲ τὸν Θεὸν τοῦ νόμου καὶ τῶν προφητῶν,
3 5 Ν lal \ lal
οὐκ εἶναι λέγων τὸν οὐρανοῦ Kal γῆς ποιητὴν πατέρα τοῦ
lal ε “ lal ε Ν
Χριστοῦ, ὁ τοιοῦτος ἐν τῇ ἀληθείᾳ οὐχ ἕστηκεν, ὡς καὶ O5
Ν 5 A ε , NX ey. ε A , nw
πατὴρ αὐτοῦ ὁ διάβολος: Kal ἔστιν ὁ τοιοῦτος Σίμωνος τοῦ
’ 3 5 39 “ ε , , ’, S74) 4
μάγου, ἀλλ᾽ ov τοῦ ἁγίου πνεύματος, μαθητής. ἐάν τις heyy
QA cy ε “ N A
μὲν eva Θεόν, ὁμολογεῖ dé καὶ Χριστὸν Ἰησοῦν, ψιλὸν δὲ
» > ΄, \ , SN \ A Ν
ἄνθρωπον εἶναι νομίζῃ τὸν Κύριον, οὐχὶ Θεὸν μονογενῆ καὶ
’ὔὕ Ἀ ’ la) 3 3 3 A XN , 3.5K
σοφίαν Kat λόγον Θεοῦ, ἀλλ᾽ ἐκ ψυχῆς Kal σώματος αὐτὸν το
> ΄ ε A Ψ
εἶναι νομίζῃ, ὁ τοιοῦτος ὄφις ἐστίν, ἀπάτην καὶ πλάνην
3 5 ’ 3, lal
κηρύττων ἐπ᾽ ἀπωλείᾳ avOpdrarv: Kal ἔστιν ὁ τοιοῦτος πένης
\ / ε 37 3 ΄ὔ 27 A \ ε
τὴν διάνοιαν, ὡς ἐπίκλην ᾿Εβίων. ἐάν τις ταῦτα μὲν ὁμο-
A Ν Ἂ Ν A \
hoyn, φθορὰν δὲ καὶ μολυσμὸν καλεῖ THY νόμιμον μίξιν Kal
\ ~ / / x Ν A , ,
τὴν τῶν παίδων γένεσιν, ἢ τινὰ τῶν βρωμάτων βδελυκτά, 15

ε A » » \ , \ 3 , ,
Ο τοιουτος EVOLKOV EXEL TOV δράκοντα TOV ATOOTATYY. ἐάν

2 dporoy?] £,5Z,SZ45; ὁμολογεῖ 3.

ἁγίου mvet patos] 5.5.5}; τοῦ χριστοῦ gy.

λογεῖ] 5.5.55; ὁμολογῇ 5.5.

txt g.g,g3¢4l (but some Mss add σοζμηη).
11 νομίζῃ] g, 23845; νομίζει

Morel.

3 ἀρνεῖται] £,8,833 ἀρνῆται g4s.

9 νομίζῃ] g,g.e45 5 νομίζει g3.

7 τοῦ
8 ὁμο-
το αὐτὸν]
The editors have added μόνον after

(bs 12 κηρύττων] £8,833 κηρύττη

λέγῃ] 85.55.45; λέγει 5.53:

24. 13 ἐπίκλην ᾿Εβίων] Morel; ἐπὶ κλίνη βιῶν g,g,843 ἐπικαλεῖται ᾿Εβιών

σῳ; vocatur et adinventor tpsius errorts ebion 1.
14 καλεῖ] 2,933 καλῇ δ, 5645.
17 ὁμολογῇ] 5,55,55.45; ὁμολογεῖ 5.

5283:
σιν 54.

6. Σίμωνος τοῦ μάγου] Who was
regarded as the parent of all the
heresies ; Iren. i. 23. 2, ii. pref. 1,
111. preef. 1.

7. ἐάν tis λέγῃ kT-A.] For the
heresies here enumerated comp. A4-
post. Const. vi. 26 (comp. c. 10),
which has many resemblances to
this passage of our Pseudo-Ignatius,

IO. ἐκ ψυχῆς καὶ σώματος] The
theory of our author is that the
Divine Logos took the place of the
human soul in Christ (Θεὸς λόγος ἐν
ἀνθρωπίνῳ σώματι κατῴκει...ὡς ψυχὴ
ἐν σώματι x.t..); and hence he re-

15 γένεσιν] £18,5835 γέννη-

gards it as a heresy to maintain that
our Lord ‘consisted of soul and
body.’ Not understanding this, Morel
added μόνον after σώματος, and he
has been followed herein by many
later editors. So also in PAhzlipp.
5, after ἐκ ψυχῆς καὶ σώματος the
Greek MSS (like the editors here)
add μόνον ; while lower down, τὸν οὐκ
ἀνθρωπείαν ψυχὴν ἔχοντα, the Greek
MSS omit οὐκ, and the Armenian
Version leaves out the whole sen-
tence. Our author’s view is quite
different from Apollinarianism, which
recognized the ¢vipartite division of

ὁμολογῇ} 5.545; ὁμολογεῖ

18 ἐπαινῇ] g,5g,5245; ἐπαινεῖ

TO THE PHILADELPHIANS. 213

τις πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα ὁμολογῇ Kal τὴν
’, > “ if Ν 7 \ 5 ’, ἂν ΑΝ,
κτίσιν ἐπαινῇ, δόκησιν δὲ λέγει τὴν ἐνσωμάτωσιν καὶ τὸ
“ »
πάθος ἐπαισχύνεται, ὁ τοιοῦτος ἤρνηται τὴν πίστιν οὐχ
ἧττον τῶν χριστοφόνων ᾿Ιουδαίων. ἐάν τις ταῦτα μὲν ὁμο-
λογῇ, καὶ ὅτι Θεὸς λόγος ἐν ἀνθρωπίνῳ σώματι κατῴκει, ὧν
3 Oe ey τε Ne ε δ 159 Ἄ ὃ \ \ » >
ἐν αὐτῷ ὁ λόγος, ws ψυχὴ ἐν σώματι, διὰ TO ἔνοικον εἶναι
Ν 3 3 ΞΟ ΟΝ 3 / 4 “4 Ν Ν /,
Θεὸν ἀλλ᾽ οὐχὶ ἀνθρωπείαν ψυχήν, λέγει δὲ τὰς παρανόμους
΄ 3 , > Ν ΄, > ΄ ε Ν Ai)
μίξεις ἀγαθόν τι εἶναι καὶ τέλος εὐδαιμονίας ἡδονὴν τίθεται,
ὩΣ fh ὋΣ τὰ τά
οἷος ὁ ψευδώνυμος Νικολαΐτης: οὗτος οὔτε φιλόθεος οὔτε
, > , ΕῚ Ν \ A 5 » Ν
φιλόχριστος εἶναι δύναται, ἀλλὰ φθορεὺς τῆς οἰκείας σαρκὸς
Ν la) lal A
καὶ διὰ τοῦτο τοῦ ἁγίου πνεύματος κενὸς Kal TOD Χριστοῦ
5 lal la
ἀλλότριος. οἱ τοιοῦτοι πάντες στῆλαί εἰσι Kal τάφοι νε-
an 9 a A
κρών, ἐφ᾽ οἷς γέγραπται μόνον ὀνόματα νεκρῶν ἀνθρώπων.
a \ Lal U
φεύγετε οὖν Tas κακοτεχνίας Kal ἐνέδρας τοῦ πνεύματος
n a 2 n 2 a Cuan lal A Zz ’
TOY NYN ἐνεργοῦντος ἐν τοῖς γίοῖς τοῦ αἰῶνος τούτου, μή
ποτε οἱ θλιβέ ξασθενή ἐν τῇ ἀγάπῃ: ἀλλὰ πά
οἱ ντες ἐξασθενήσητε ἐν τῇ ἀγάπῃ: ἀλλὰ πάντες
SN \ SN / 5 3 , , Ν al ,
ἐπὶ τὸ αὐτὸ γίνεσθε ἐν ἀμερίστῳ καρδίᾳ καὶ ψυχῇ θελούσῃ,

53: λέγει] 5.53; λέγῃ δ,5.5.

19 ἐπαισχύνεται] 5.55; ἐπαισχύνηται σ.55,5.

22 αὐτῷ] g4s; ἑαυτᾷ σ,5,5ς; al. 1.
23 ἀνθρωπείαν] ἀνθρωπίαν σ σ͵,55.
Gera] 5.5.5; τιθῆται gy.
τοῦτο] g,g,931; om. gy.

845; ἐξασθενήσετε σ σ᾽, 65.
would be ἃ solecism with μή.

the human being and substituted the
Divine Logos, not for the ψυχή, but
for the νοῦς. For the Christology of
our Ignatian writer, and for this
point especially, see Zahn on Philipp.
baud fv, A. p. 138 sq. [πὸ his
language here he copies “2052. Const.
Vi. 26 ἀσεβοῦσι, ψιλὸν ἄνθρωπον εἶναι
φανταζόμενοι τὸν Χριστόν, ἐκ ψυχῆς καὶ
σώματος αὐτὸν εἶναι νομίζοντες.

13. ὡς ἐπίκλην] ‘according to his
surname’; comp. Euseb. H. £. iii.
27 τοῦ ᾿Εβιωναίων ὀνόματος τὴν τῆς
διανοίας πτωχείαν αὐτῶν ὑποφαίνοντος,
ταύτῃ γὰρ ἐπίκλην 6 πτωχὸς παρ᾽

ἐνσωμάτωσιν] g,2,031; ἐνσώματον 5.
20 ὁμολογῇ! 5,5,5645; ὁμολογεῖ 55.
ὡς] £,9,243 ὥσπερ καὶ g3; secut et 1.

λέγει] 8.53; λέγῃ 5.8.5. 24 τί-
26 οἰκείας] 5.555... οἰκίας g,. 27 διὰ
32 θλιβέντες] θλίβοντες gy. ἐξασθενήσητε]

The aorist imperative, ἐξασθενήσατε, suggested by Zahn

Ἑβραίοις ὀνομάζεται, Lccl. Theol. i.
14 (p. 75). This account of the
name ἢ 2 was derived by Eusebius
from Origen; see the note on [Clem.
Rom. ] ii. 1.

22. ws ψυχὴ] The substitution of
ὥσπερ καὶ for ὡς was prompted by
the like motive which suggested the
insertion of μόνον above.

25. 6 ψευδώνυμος Νικολαΐτης] AZpost.
Const. vi. ὃ οἱ viv ψευδώνυμοι Niko-
λαῖται : see the note on 7 7γαζί. 11.

30. τοῦ πνεύματος k.t.A.]| Taken
from Ephes. ii. 2.

1 IGNATIAN EPISTLES.

, a n 4 \ 3 EN Ν les
CYMYYXOI, TO EN PONOYNTEC, πάντοτε TA αὐτὰ περι τῶν
ΘΖ ia , ΕΣ > “ Ἀ ,ὕ ας Ἢ ,
αὐτῶν δοξάζοντες, ἔν τε ἀνέσει καὶ κινδύνοις, καὶ ἐν λύπαις
Wok A > an a a ite la) la)
Kal ἐν xappovais. εὐχαριστῶ TO Θεῷ διὰ Ἰησοῦ Χριστοῦ,
ν 5 lal ,
OTL εὐσυνείδητός εἰμι ἐν ὑμῖν, καὶ οὐκ ἔχει τις καυχήσασθαι

ΕἾ , ΕἾ lal y 9 , , As Loe ἊΝ
οὔτε λάθρα οὔτε φανερῶς, ὅτι ἐβάρησά τινα ἢ ἐν μικρῷ ἢ 5

3 ΄ Ν x > ae EN » ν ΤΡ ΤΑ]
ἐν μεγάλῳ. καὶ πᾶσιν ἐν οἷς ἐλάλησα εὔχομαι, ἵνα μὴ εἰς
μαρτυρίαν αὐτὸ κτήσωνται.
os “
VII. Εἰ γὰρ κατὰ σάρκα pe ἠθέλησάν τινες πλανῆσαι,
3 ἣΝ Ν la) , > lal \ τ A SN ΑΝ,
ἀλλὰ τὸ πνεῦμά μου οὐ πλανᾶται: παρὰ γὰρ Θεοῦ αὐτὸ εἴλη-
3 Ἂ ' 3: \ nc ' Ν Ν
pa οἷλε γὰρ πόθεν ἔρχεται kal ποῦ ὑπάγει, καὶ τὰ κρυπτὰ
3 , > if \ » 3 ΄ , nw 3
ἐλέγχει. ἐκραύγασα μεταξὺ wv, ἐλάλουν μεγάλῃ φωνῇ" οὐκ
5 \ ε , 5 εἶ ΄“ lal 9 , ͵΄ \ A
ἐμὸς ὁ λόγος ἀλλὰ Θεοῦ: Τῷ ἐπισκόπῳ προσέχετε καὶ τῷ
πρεσβυτερίῳ καὶ τοῖς διακόνοις. ol δὲ ὑποπτεύοντές με ὡς
προμαθόντα τὸν μερισμόν τινων λέγειν ταῦτα: μάρτυς μοι
> ἃ , ν 5 Ν ’ 3 ’ 5 » a ἈΝ
δι᾿ ὃν δέδεμαι, ὅτι ἀπὸ στόματος ἀνθρώπου οὐκ ἔγνων: τὸ δὲ
»“ 5 / 4 ut ’ὔ Ν 3 ’ Mi
πνεῦμα ἐκήρυξέ μοι, λέγον τάδε: Χωρὶς ἐπισκόπου μηδὲν
lal lant A an QA 9
ποιεῖτε: τὴν σάρκα ὑμῶν ὡς ναὸν Θεοῦ τηρεῖτε: THY ἕνωσιν
5 Lal
ἀγαπᾶτε, TOUS μερισμοὺς φεύγετε: μιμηταὶ γίνεσθε Παύλου
Ne ΡΨ > ΄ ε \ EN A xr a
καὶ τῶν ἄλλων ἀποστόλων, WS καὶ αὐτοὶ τοῦ Χριστοῦ.
VIII. Ἐγὼ μὲν οὖν τὸ ἴδιον ἐποίουν, ὡς ἄνθρωπος εἰς
ἕνωσιν κατηρτισμένος: ἐπιλέγων καὶ τοῦτο, ὅτι οὗ διάστασις

2 ἀνέσει] g,931; αἰνέσει g4; om. g,. 3 εὐχαριστῶ] 39451; εὐχαριστῶς σ΄;
εὐχαρίστως g,. 8 we] σ.595.95] with Τ; μὲν g,. Il ἐκραύγασα] txt
g,2,24 with I; add γὰρ 53]. ὧν] I*; ὧν g, (but it punctuates after the
word) g,sg4 (but as no variation is noticed, it probably punctuates as g,) ; ovs (sic)
g3 (punctuating after μεταξὺ); cos guzbus (either ὧν or ods) 1. 12 τῷ πρεσβυ-
τερίῳ] g,g,g3l (with v.l. presbyteris); τοῖς πρεσβυτέροις g4. 13 of δὲ ὑπο-
πτεύοντες] I*; ht vero despexerunt 1; εἰ δὲ ὑποπτεύετε g. The interpolator seems
to have left the broken sentence which he found in the text of the genuine Ig-

natius: see above, II p. 267. 16 λέγον] g,83845; λέγων g, (comp. 1%).
23 ἀφίησιν] 2, 23045; ἀφιεῖ g.. 24 ouvedpelay] g, (altered from συνεδρίαν)
38455 συνεδρίαν g,; concessum1; συνέδριον I. 25 ἡμῶν] g,g,832451; ὑμῶν I.

I. ouvpyuxor κα. ΛΝ Phil. ii. 2; above, I p. 273.
comp. Phzlzpp. τ. 35. σκληρὸν τὸ κιτ.λ.] From Acts
34. πρόκειται] ‘are preferable to.” χχνὶ. 14. In Acts ix. 5 the words are
The word is used in a different sense an interpolation.
in the original Ignatius; see the note 38. καὶ of τοῦ λόγου διάκονοι] The

TO THE PHILADELPHIANS. 215

γνώμης Kal ὀργὴ Kal μῖσος, ἐκεῖ Θεὸς ov κατοικεῖ, πᾶσιν
οὖν τοῖς μετανοοῦσιν ἀφίησιν ὁ Θεός, ἐὰν συνδράμωσιν εἰς
ἑνότητα Χριστοῦ καὶ συνεδρείαν τοῦ ἐπισκόπου. πιστεύω
25 τῇ χάριτι Ἰησοῦ Χριστοῦ, ὅτι λύσει ἀφ᾽ ἡμῶν πάντα σύν-
δεσμον ἀδικίας: παρακαλῶ οὖν ὑμᾶς, μηδὲν κατ᾽ ἐριθείαν
πράσσετε, ἀλλὰ κατὰ χριστομαθίαν: ἤκουσα γάρ τινων
λεγόντων, ὅτι ἐὰν μὴ ἐν τοῖς ἀρχείοις εὕρω τοῦ εὐαγγελίου,
οὐ πιστεύω' τοῖς δὲ τοιούτοις ἐγὼ λέγω, ὅτι ἐμοὶ ἀρχεῖά
30 ἐστιν ᾿Ιησοῦς ὁ Χριστός, οὗ παρακοῦσαι πρόδηλος ὄλεθρος.
ἀθικτόν μοι ἐστὶν ἀρχεῖον ὁ σταυρὸς αὐτοῦ καὶ ὁ θάνατος καὶ
Y ἀνάστασις αὐτοῦ καὶ ἡ πίστις ἡ περὶ τούτων: ἐν οἷς θέλω ἐν
τῇ προσευχῇ ὑμῶν δικαιωθῆναι. ὁ. ἀπιστῶν τῷ εὐαγγελίῳ
πᾶσιν ὁμοῦ ἀπιστεῖ: οὐ γὰρ πρόκειται τὰ ἀρχεῖα τοῦ πνεύ-
35 MATOS. cKAHPON τὸ πρὸς κέντρὰ AAKTIZEIN, σκληρὸν τὸ
Χριστῷ ἀπιστεῖν, σκληρὸν τὸ ἀθετεῖν τὸ κήρυγμα τῶν ἀπο-
στόλων.
IX. Καλοὶ μὲν οἱ ἱερεῖς καὶ ot τοῦ λόγου διάκονοι:
κρείσσων δὲ ὁ ἀρχιερεὺς ὁ πεπιστευμένος τὰ ἅγια τῶν ἁγίων,
40 ὃς μόνος πεπίστευται τὰ κρυπτὰ τοῦ Θεοῦ. καλαὶ ai λειτ-
ουργικαὶ τοῦ Θεοῦ δυνάμεις. ἅγιος ὁ παράκλητος, καὶ ἅγιος

There is no authority for ὑμῶν in the interpolator’s text. 26 ἐριθείαν] 4s;
ἐριθίαν £883. 27 πράσσετε] σς.5,5 545 with 1; πράττετε 5. χριστομαθίαν]
5,55 1; χριστομάθειαν σ.5,5; christé dimicationem (χριστομαχίαν) 1. 28 τοῦ
εὐαγγελίου] £2,984; τὸ εὐαγγέλιον g3l; ἐν τῷ εὐαγγελίῳ I. 31 ἄθικτον] σι5.; τὰ
ἄθικτα I (the construction being different); αὐθεντικὸν σ:5.5; om. 1 (unless indeed
it is represented by et irremissibilis (ἄθικτος Ὁ) attached to the previous sentence).
34 πρόκειται] g,g,94, and so I (but with a different meaning and connexion) ;
προκρίνεται g3; pracjudicatur [1]. 35 τὸ Χριστῷ] Morel, and so gys; τῷ
χριστῷ (τῶ χριστῶ) F, 8,83. 38 ἱερεῖς] ἱρεῖς g,. 30 κρείσσων] 5,5; κρείττων
53; melior 1; κρείσσω g,g,3 κρεῖσσον I*. 40 λειτουργικαὶ] σ.535,5; λειτουρ-
γείαι καὶ σ., and so app. 1, which translates ettam officta virtutis det, and seems
therefore to read δυνάμεως also. 41 ἅγιος pri.] g,g,94; add. δὲ g33 add.

quoque [1].

interpolator has entirely misunder- passage). Misapplying the words
stood the meaning of the genuine’ to the presbyters and bishops, he
Ignatius, who intended the Levitical _ finds it necessary to insert a mention
priesthood by the ἱερεῖς and Christ οὔ the deacons also,

by the ἀρχιερεύς (see the note on the

216 IGNATIAN EPISTLES.

ε , ε Lal Ν (4 3 @ e \ Ἂν 4 ,
ὁ λόγος, ὁ τοῦ πατρὸς vids, du οὗ ὁ πατὴρ τὰ πάντα πεποίη-
ον A 9 An ® ε NN \
Kev καὶ τῶν ὅλων προνοεῖ: οὗτός ἐστιν ἡ πρὸς TOV πατέρα
» ὃ , e , ε » e , e , \
αγουσα 000s, ἢ πέτρα, ὁ φραγμός, ἡ κλεῖς, ὁ ποιμὴν, TO
ε lal ε Ψ A , 3 Lod 3 lal >) a Ἂν
ἱερεῖον, ἡ θύρα τῆς γνώσεως, δι’ ἧς εἰσῆλθον “ABpaay καὶ
3 Ν NOS: , lal Ν ε , A A
Ισαακ καὶ ᾿Ιακώβ, Μωσῆς καὶ ὁ σύμπας τῶν προφητῶν
᾿». Ν ε , lat 4 ε 5 4 Ν ε ,
χορός, καὶ οἱ στύλοι TOV κόσμου οἱ ἀπόστολοι, καὶ ἡ νύμφη
lal la) ἘῸΝ Ἐν Ψ , 967 \ 3 A ὯΝ
τοῦ Χριστοῦ, ὑπὲρ ἧς, φέρνης λόγῳ, ἐξέχεεν τὸ οἰκεῖον αἷμα,
ν >) Ν nw ΄“ \
ἵνα αὐτὴν ἐξαγοράσῃ. πάντα ταῦτα εἰς ἑνότητα TOU ἑνὸς καὶ
ie 3 θ “ lal 9 ’ὔ , » \ 3 ,
μόνου ἀληθινοῦ Θεοῦ. ἐξαίρετον δέ τι ἔχει TO εὐαγγέλιον,
\ lal “ ἴω ἴω
τὴν παρουσίαν τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, τὸ πάθος,
> \ Ν 5 \ N A
αὐτὴν τὴν ἀνάστασιν. ἃ yap ol προφῆται κατήγγειλαν,
is a n” 3: © > ͵ \ > \ '
λέγοντες, EWC ἂν ἔλθῃ ᾧ ἃποκειτὰι, KAI AYTOC TIPOCAOKIA
ἐθνῶν, ταῦτα ἐν τῷ εὐαγγελίῳ πεπλήρωται: πορεγθέντες
MAOHTEY CATE πᾶντὰ τὰ ἔθνη, BATITIZONTEC AYTOYC EIC τὸ ὄνομὰ
n \ \ na c an \ n ς ' 1 a
TOY Matpoc Kal TOY Υἱοῦ Kal τοῦ ArioY πνεύματοο. πᾶντα
ty ε aA A an
οὖν ὁμοῦ καλά, ὁ νόμος, οἱ προφῆται, οἱ ἀπόστολοι, TO πᾶν
lal la ‘\
συνάθροισμα τὸ Ov αὐτῶν πιστεῦσαν: μόνον ἐὰν ἀγαπῶμεν
5 4
adr Novus.
a 5, ΕῚ lal - “ 5 Ἁ 5 , \
a ἔχετε ἐν Χριστῷ Inoov ἀπηγγέλη μοι εἰρηνεύειν τὴν
=! / \ 5 3 , A , la 5» \ cn
ἐκκλησίαν τὴν ἐν ᾿Αντιοχείᾳ τῆς Συρίας, πρέπον ἐστὶν ὑμῖν,
ε 5 , Lal ἴω. >) , > x la)
ὡς ἐκκλησίᾳ Θεοῦ, χειροτονῆσαι ἐπίσκοπον εἰς TO πρεσβεῦ-

3 \ \ Ν \ ε lal Ν Χ ,
Επειδὴ κατὰ τὴν προσευχὴν ὑμῶν Kal τὰ σπλάγχνα

2 τῶν] σι 6,555; OM. gy. 3 κλείς] κλὶς g,. Il κατήγγειλαν] 1; κατήγ-
γείλον σ.; κατήγγελον σ'.54.; κατήγγελλον 3. 12 @] g,g3¢451; ὃν. In Gen.
xlix. τὸ (LXX) it is ἕως ἐὰν ἔλθῃ τὰ ἀποκείμενα αὐτῷ, καὶ αὐτὸς προσδοκία ἐθνών.

ἀπηγγέλη] 1;
22 ἐκκλησίᾳ] σ.5,56311;
27 οὐ πᾶσιν ἀδύνατον]

20 Χριστῷ] g,23945 with 1; τῷ χριστῷ σ΄. ; domino |.
ἀπηγγέλει £43 ἀπηγγέλλη 5.55; ἀπηγγέλλει gp.

ἐν ἐκκλησίᾳ g4. 25 καὶ] g,g,5: om. 63].
Z1245; οὐ πᾶσαν ἀδύνατον g,; οὐ πᾶσιν (ἀδύνατον yap) 53; guod non est omnibus

1. δι οὗ κιιλ.)] Apost. Const. vii. for κλείς, Is. xxii. 22.

25 Ἰησοῦ τοῦ παιδός σου, δ ov καὶ
τὰ πάντα ἐποίησας καὶ τῶν ὅλων προ-
νοεῖς.

3. ὁ φραγμός, ἡ κλείς] ‘The fence’
of the Church, ‘the key’ of Heaven.
For φραγμός see Is. v. 5, lvili. 12;

12. ἕως ἂν ἔλθῃ κιτ.λ.] Gen. xlix.
10, where the LXxX has ἕως ἂν ἔλθῃ
τὰ ἀποκείμενα αὐτῷ: Some copies
however have, as here, 6 ἀπόκειται
for τὰ ἀποκείμενα αὐτῷ ; see Field

Orig. Hevapil. 1. p. 7o. It is so

TO THE PHILADELPHIANS. 217

9 A lal 4 3 Ν -“ 5 A uN \
σαι ἐκεῖ Θεοῦ πρεσβείαν εἰς TO συγχωρηθῆναι αὐτοῖς, ἐπὶ TO
ΩΝ A A
αὐτὸ γενομένοις, καὶ δοξάσαι τὸ ὄνομα τοῦ Θεοῦ. μακάριος
2 3 Χ A Ἴ Goll ταν ἕ “0 A , ὃ ΄, x a
5 ἐν Χριστῷ Ἰησοῦ, ὃς κατηξιώθη τῆς τοιαύτης διακονίας" καὶ
ὑμεῖς δὲ σπουδάσαντες ἐν Χριστῷ δοξασθήσεσθε. θέλουσιν
ἂν Οὐ aN 3 A 3 ’ ΕΝ Jef, “ ε Ν ΒΘ
δὲ ὑμῖν οὐ πᾶσιν ἀδύνατον, ὑπὲρ ὀνόματος Θεοῦ, ὡς καὶ ἀεὶ
εν» 9 ΄ " 9 , εἰν ,
αἱ ἔγγιστα ἐκκλησίαι ἔπεμψαν ἐπισκόπους, αἱ δὲ πρεσβυτέ-
ρους καὶ διακόνους.
30 ΧΙ. Περὶ δὲ Φίλωνος τοῦ διακόνου, ἀνδρὸς ἀπὸ Κιλικίας
μεμαρτυρημένου, ὃς καὶ νῦν ἐν λόγῳ ὑπηρετεῖ μοι, ἅμα Γαΐῳ
\ 9 ᾿ς 53 ὃ Nes: ~ ἃ > Ν Ss fA > lal
καὶ ᾿Αγαθόποδι, ἀνδρὶ ἐκλεκτῷ, ὃς ἀπὸ Συρίας μοι ἀκολουθεῖ,
ἀποταξάμενοι τῷ βίῳ, ot καὶ μαρτυροῦσιν ὑμῖν: κἀγὼ τῷ
Θεῷ εὐχαριστῶ περὶ ὑμῶν, ὑπὲρ ὧν ἐδέξασθε αὐτούς: προσ-
, Ye lal ε »») ε ΝΕ ES) ’ὔ 3 N
35 δέξεται Kal ὑμᾶς ὁ Κύριος. οἱ δὲ ἀτιμάσαντες αὐτοὺς λυτρω-
A , 3 qn A A Υ ;
θείησαν ἐν τῇ χάριτι ᾿Ιησοῦ Χριστοῦ τοῦ mH BoyAomeNnoy
τὸν θάνατον τοῦ ἁμαρτωλοῦ ἀλλὰ τὴν μετάνοιαν. ἀσπά-
ε ΄“ ε 5 ’ὔ nw 5 “ a 5 , ν Ν
ζεται ὑμᾶς ἡ ἀγάπη τῶν ἀδελφῶν τῶν ἐν Tpwddu ὅθεν καὶ
A ν .
γράφω ὑμῖν διὰ Bovpyou πεμφθέντος ἅμα ἀπὸ ᾿Εφεσίων καὶ
, > / A Δ 3 ΄ ε , 3 a
4o Σμυρναίων eis λόγον τιμῆς: οὖς ἀμείψεται ὁ Κύριος ᾿Τησοῦς
, > ἃ 9 , , aA , ,
Χριστός, εἰς ὃν ἐλπίζουσιν σαρκί, ψυχῇ, πνεύματι, πίστει,
39 , ε ’ὔ »ν > γι 9 A lal ~
ἀγάπῃ, ὁμονοίᾳ. ἔρρωσθε ἐν Κυρίῳ ᾿Ιησοῦ Χριστῷ, τῇ
κοινῇ ἐλπίδι ἡμῶν, ἐν ἁγίῳ πνεύματι.

impossibile 1; οὐκ ἔστιν ἀδύνατον I. Perhaps we should read παντάπασιν (the conj.

of P. Young) for πᾶσιν. 30 δὲ] g,g,sg451 with 1; καὶ g3. Κιλικίας]
g,g,g4l 1; κοιλίας 55. 31 ὑπηρετεῖ] ὑπηρετῆ 5... Γαΐῳ] 531};
γαυΐα g.2,04 3 ῥαίῳ I*: see above, II p. 279. 33 ἀποταξάμενοι] £9,521 ;
ἀποταξάμενος £4. 37 Tov] 3845 (comp. Ezek. xxxiiil. 11 οὐ βούλομαι τὸν
θάνατον) ; els τὸν σ.5.,. 40 ἀμείψεται] σ.σ,55ς5 (comp. τιμήσει in I);

ἀμείψαιτο 43 redimat 1.
Subscr. τοῦ ἁγίου iepoudprupos ἰγνατίου ἐπιστολὴ πρὸς φιλαδελφεῖς g, (adding
the number 5) g,. Nothing in 6354.

quoted also Afost. Comst. vi. 11, 23. Matt. xxviii. 19.
Justin Martyr, Déad. 120 (p. 348 sq.), 31. Γαΐῳ καὶ ᾿Αγαθόποδι] For the
mentions both readings, giving the insertion of the conjunction see the
preference to 6 ἀπόκειται : and so he note on II p. 280 sq.
himself quotes it elsewhere, AZo/. i. 36. μὴ βουλομένου κιτ.λ.] Loosely
32 (p. 73), 54 (p. 80): quoted from Ezek. xxxiii. 11.

13. πορευθέντες μαθητεύσατε] From

21ὃ IGNATIAN EPISTLES.

ΠΡΟΣ SMTPNAIOTS.

’ 4 la} AN ε id
Oe ὁ καὶ Θεοφόρος, ἐκκλησίᾳ Θεοῦ πατρὸς ὑψί-
nw e ἴω > ww >) ῪΝ Lal
στου καὶ τοῦ ἠγαπημένου υἱοῦ αὐτοῦ ᾿ἴησου Χριστοῦ,
΄, \
ἠλεημένῃ ἐν παντὶ χαρίσματι, πεπληρωμένῃ ἐν πίστει καὶ
» A ,
ἀγάπῃ, ἀνυστερήτῳ οὔσῃ παντὸς χαρίσματος, θεοπρεπε-
΄ Ν ε , al Ἂν > > - aA 3 4 5
στάτῃ καὶ ἀἁγιοφόρῳ, τῇ οὔσῃ ἐν Σμύρνῃ τῆς ᾿Ασίας, ἐν
3 , , ἫΝ i “ A ,
ἀμώμῳ πνεύματι καὶ λόγῳ Θεοῦ πλεῖστα χαίρειν.
‘@) , ε Lode EI) An
I. Δοξάζω τὸν Θεὸν καὶ πατέρα τοῦ Κυρίου ἡμῶν ᾿ΤΙησοῦ
lal \ > 5 A ν ε lel , Some, x
Χριστοῦ, Tov du αὐτοῦ οὕτως ὑμᾶς σοφίσαντα᾽" ἐνόησα yap
lal 3 , 9
ὑμᾶς κατηρτισμένους ἐν ἀκινήτῳ πίστει, ὥσπερ καθηλωμένους
΄“ “ > A A , Ν
ἐν τῷ σταυρῷ τοῦ Κυρίου Ἰησοῦ Χριστοῦ σαρκί τε καὶ πνεύ-
» A 4 A a
ματι Kal ἑδρασμένους ἐν ἀγάπῃ ἐν τῷ αἵματι τοῦ Χριστοῦ,
, ς 3 A 3 \ , ε LoVe c lal
πεπληροφορημένους ὡς ἀληθῶς εἰς τὸν Κύριον ἡμῶν ᾿Ιησοῦν
΄ \ A Ὁ ace \ ; ; '
Χριστόν, τὸν τοῦ Θεοῦ υἱόν, TOV πρωτότοκον TACHC KTICEWE,
᾿ \ , Q (te ΕΝ ἢν ΤῸ» \ > , \
τὸν Θεὸν λόγον, TOV μονογενῆ vidv' ὄντα δὲ ἐκ γένους Aaveld
μὴ ’ 3 ’ὔ »π 4 ia ε Ν
κατὰ σάρκα, ἐκ Μαρίας τῆς παρθένου, βεβαπτισμένον ὑπὸ
ν x = ’ cat. 5 A
Ἰωάννου, Wa TAHPOOH TACA AIKAIOCYNH UM αὕυτου" πολι-
4 ε , » ε fd SA 5, EN , /
τευσάμενον OTLWS avev apapTias, καὶ ἐπὶ Ilovtiov Πιλάτου
\ ε Ψ, “A , id ¢ Ν ε “ 5
καὶ Ἡρώδου τοῦ τετράρχου καθηλωμένον ὑπὲρ ἡμῶν ἐν
uN > lal > 4? fe Ν ε - > ΄ ΒΑ “
σαρκὶ ἀληθῶς: ἀφ᾽ οὗ καὶ ἡμεῖς ἐσμέν, ἀπὸ τοῦ θεομακα-
5 A , "4 2) , Ν ἴω
ρίστου αὐτοῦ πάθους, ἵνα ἄρῃ cYccHMON εἰς τοὺς αἰῶνας

ΠΡΟΟ CMYPNAIOYC | g4 (with ¢ in the marg.); τοῦ αὐτοῦ ἐπιστολὴ πρὸς σμυρ-

ναίους g,8,; τοῦ ἁγίου ἱερομάρτυρος ἰγνατίου ἀρχιεπισκόπου θεοπόλεως ἀντιοχείας
ἐπιστολὴ πρὸς σμυρναίους. ὕ. 5.
4 πεπληρωμένῃ] So all the four Mss with I; but many edd. πεπληροφορημένῃ

after Morel. 6 τῆς] repeated in g,. 9 αὐτοῦ] g; seipsum

(αὑτοῦ) 1. 11 Κυρίου] txt 1 with I*; add. ἡμῶν g. Χριστοῦ] 5,55,5

ΓΙ Ὅτ σις 12 ἑδρασμένους] g,sg3; ἐδρασμένους g,; ἡδρασμένους gys with I.

14. τὸν πρωτότοκον] Col. i. 15; vii. 37, 41; see Ps-Magn. 11, with
comp. Zars. 4, Ps-Ephes. 20. the note.

17. πληρωθῇ x.t.A.| A reference to 21. ἄρῃ σύσσημον] See above, II.
Matt. 111. 15. Ῥ- 292.

πολιτευσάμενον κιτ.λ.] Apost. Conse. 30. εἰπόντος] The passages which

TO THE SMYRNAANS. 219

\ nw 3 , “- ἈΝ ε ’ὔὕ ἊΝ A 5 A
διὰ τῆς ἀναστάσεως εἰς τοὺς ἁγίους Kal πιστοὺς αὐτοῦ,
» 3 3 , » > 4 5 CaN , nw 5
εἴτε ἐν ᾿Ιουδαίοις εἴτε ἐν ἔθνεσιν, ἐν Vi σώματι τῆς ἐκ-

ζ > lal
κλησίας αὐτοῦ.
A \ ΄ » Sane, a we A ¥

25 Il. Ταῦτα yap πάντα ἔπαθεν dv ἡμᾶς" καὶ ἀληθῶς ἔπαθεν

ἣν > , ε Ων ΕῚ la 35 , 3 > 3 ν \

καὶ οὐ δοκήσει, ὡς καὶ ἀληθῶς ἀνέστη" ἀλλ᾽ οὐχ ὥσπερ τινὲς

»“ 5 ’ \ ~ 5 vA 4 \

των ἀπίστων ἐπαισχυνόμενοι τὴν τοῦ ἀνθρώπου πλάσιν καὶ
Ν A Ν 5 ν ’ὕ

τὸν σταυρὸν καὶ αὐτὸν τὸν θάνατον λέγουσιν, ὁτι δοκήσει

Ν 5 aN θ , 2 aN \ 3 A 0 4 A XN Ν

καὶ οὐκ ἀληθείᾳ ἀνείληφε τὸ ἐκ τῆς παρθένου σώμα καὶ τὸ
wn v4 , »“ 5 , c , \

30 δοκεῖν πέπονθεν, ἐπιλαθόμενοι τοῦ εἰπόντος, ὁ λόγος σὰρξ

> , Ν , \ \ an \ \ a c a
ἐγένετο, καί, AYCATE TON NAON τοῦτον KAl AIA τριῶν ἡμερῶν
2 “ 2 , Ν ἌΝ c “ > \ ~ “-“ U ς ,
EFEPW AYTON, Και, EAN YY@OO ATO THC THC, TANTAC EAKYCW
\ ! 3 A ε / 3 ‘ Ἵν c ͵
πρὸς ἐμδυτόν. οὐκοῦν ὁ λόγος ἐν σαρκὶ ῳκησεν" H οοφίδ
\ G a > , 3 ε ΄ Ν ε a ἈΝ
γὰρ ἑδλυτῆ ὠκολόμηςεν οἶκον. O λόγος τὸν ἑαυτοῦ ναὸν
, e x. n , > , > , la
35 λυθέντα ὑπὸ τῶν χριστομάχων lovdatav ἀνέστησεν TH
να ε , e 4 c 4 3 “ A \ \
τρίτῃ ἡμέρᾳ ὁ λόγος, ὑψωθείσης αὐτοῦ τῆς σαρκὸς κατὰ
\ “ lal 4 , GA \ ε \
TOV ἐν TH ἐρήμῳ χαλκοῦν ow, πάντας εἰλκυσεν πρὸς ἑαυτὸν
4 3.4,
εἰς σωτηρίαν αἰώνιον.
3 A ΝΕ 5 3 ~ “ Ἂν A
111. Ἐγὼ δὲ οὐκ ἐν τῷ γεννᾶσθαι καὶ σταυροῦσθαι
5 Ἀ v0 ee 3 \ Ἁ \
40 γινώσκω αὐτὸν ἐν σώματι γεγονέναι μόνον, ἀλλὰ καὶ μετὰ
5 \ 3 Ν γι » Ν
τὴν ἀνάστασιν ἐν σαρκὶ αὐτὸν οἶδα καὶ πιστεύω ὄντα. καὶ
"4 δ \ \ ay A 5 Lal ’
OTE πρὸς τοὺς περὶ Πέτρον ἦλθεν, ἔφη αὐτοῖς: λάβετε, YHAd-
φησὰτέ με, KAI IAETE, ὅτι οὐκ εἰμὶ AAIMGNION ACOMATON.
TINEYMA γὰρ CAPKA Kal ὀοτέὰ OYK ἔχει, καθὼς ἐμὲ θεωρεῖτε
2, Ν Ca) (3. , , \ ' ͵ -

45 ἔχοντ᾽ καὶ τῳ Θωμᾷᾳ λέγει: φέρε τὸν AAKTYAON coy [ὧλε]
See the note on .57)2}772. 13 (II p. 325). 13 πεπληροφορημένους] g,e45 with 1;
πεπληροφορουμένους &, ; πεπληρωφορημένους 55. 14 τὸν τοῦ Θεοῦ υἱόν]
212,233 τὸν υἱὸν τοῦ θεοῦ gy. 15 Δαυείδ] δαδ g,. 17 πολι-
τευσάμενον] £33 πολιτευσάμενος FS; πολιτευσαμένου Ly. 19 καθηλωμένον
I; καθηλομένον g33 καθηλωμένου 5,.5.5.- 29 τὸ δοκεῖν] g, with I*; τῶ

(τῷ) δοκεῖν g, 2.845. 36 σαρκὸς] 55 adds ὑπὸ τῶν χριστομάχων ἰουδαίων
here also. 45 ὧδε] 5,55 with Joh. xx. 27; om. g,g, 1.

follow are from John i. 14 (ὁ λόγος _ onical quotation found in the genuine
kt.A.), John ii. 19 (Avoare x.7.A.), Ignatius see above, II p.294sq. The

John xii. 32 (ἐὰν ὑψωθῶ x.7.d.). interpolator here connects it with
33. ἡ σοφία κιτ.λ.}] Prov. ix. 1, Luke xxiv. 39 πνεῦμα σάρκα «.7.X.,
quoted also PAzlipp. 3. John xx. 27 φέρε τὸν δάκτυλον κ-τ.λ.;

42. λάβετε x.7.A.] Forthisuncan- and John xx. 28 ὁ Κύριος κιτ.λ,

220 IGNATIAN EPISTLES.

εἷς TON TYTION TON HAWN κἀὶ φέρε THN χεῖρᾶ coy Kal Βάλε εἰς
THN TAeypan Moy. Kal εὐθὺς ἐπίστευσαν ὡς αὐτὸς εἴη ὁ
Χριστός. διὸ καὶ Θωμᾶς φησὶν αὐτῷ, ὁ Κύριός moy καὶ ὁ
Θεός μογ. διὰ γὰρ τοῦτο καὶ θανάτου κατεφρόνησαν᾽ μικρὸν

Ν 3 lal . XN a 5 Ν ὃ , 3 \ XN \
yap εἰπεῖν, ὕβρεων καὶ πληγῶν. οὐ μὴν δέ, ἀλλὰ καὶ μετὰ 5

lal A ν 3 lay 3 3 5 Ν A 9 »»
τὸ ἐπιδεῖξαι ἑαυτὸν αὐτοῖς ὅτι ἀληθῶς ἀλλ᾽ οὐ τὸ δοκεῖν ἐγή-
5 Cr Ἂν ¥ ε “ iA
γερται, καὶ συνέφαγεν αὐτοῖς καὶ συνέπιεν ἄχρις ἡμερών ὁλων
\ ν \ A ἈΝ ͵ 2 a
τεσσαράκοντα: και ουτῶς συν ΤΊ) σαρκι BAETIONT@N AYTON
3 ’ὔ \ Ν > , > id \ 3 Los ’
ἀνελήφθη πρὸς τὸν ἀποστείλαντα αὐτόν, σὺν αὐτῇ πάλιν
3 LY , \ ’ὔ Ν N \ ὩΣ
ερχόμένος μετα δόξης και δυνάμεως. φασὶν γὰρ τα λόγια,
oytoc ὁ Ἰηοοῦο ὁ ἀνάληφθεὶς ἀφ ὑμῶν EIC τὸν OYPANON
OYTWC EAEYCETAI, ON τρόπον ἐθεᾶοδοθε AYTON πορευόμενον
> ‘ 2 ἢ > ΝΡ , Νὴ +” A
EIC TON OYPANON. ει δὲ ανευ σώματος φασὶν ἔρχεσθαι επι
, an 5 κ᾿ lal >) LY Ν »” c > [
συντελείᾳ του αιωνος, πὼς AVTOV Καὶ ΟΨΟΝΤᾺΙ ΟἹ EKKENTH-
\ 3 / ' 2 2 c a > ΄
CANTEC κἂὶ ἐπιγνόντες κόψονται ἐφ᾽ EdYTOIC; ἀσωμάτων
Ν ¥ > » ἣν ey Lal , Ν
γὰρ οὔτε εἶδος οὔτε χαρακτήρ ἐστιν ἢ σχῆμα ζώου μορφὴν
A \ e lal ἴω ,
ἔχοντος διὰ TO ἁπλοῦν τῆς φύσεως.
lol δὲ an earn 5 ’ὕ 5 \ ν A
IV. Ταῦτα δὲ παραινῶ ὑμῖν, ἀγαπητοί, εἰδὼς ὅτι καὶ
εὐ ἪΝ Ψ » Ξ , ORs μεν BANE ty ΄ a
UPLELS OUTWS EX ETE προφυλάσσω δὲ υμας ATO τῶν θηρίων των
τὶ / ἃ > 4 5 ,ὔ ἊΝ 5 \
ἀνθρωπομόρφων, ovs ov μόνον ἀποστρέφεσθαι χρὴ adda
Ν , - , δὲ 2 θ ΕἾΕΝΝ See 27
και φεύγειν μόνον O€ προσεξυχεσ ε UTEP GAUTMV, EAV πως
1 βάλε] g,5g,545; βάλλε g3. 2 ἐπίστευσαν] g3g4s 1 with 1; ἐπίστευσεν
2,25 6 τὸ δοκεῖν] g,; τῶ (or τῷ) δοκεῖν g, 84945. ὃ οὕτως] 55; οὔτω
σιϑο, 5645. It ὁ Ἰησοῦς] g,g3g45 with Acts i. 113; ἰησοῦς (om. ὁ) g,.
14 ὄψονται] ὄψωνται g,. 15 ἐπιγνόντες] £233 ἐπιγνῶνντες (sic) σ΄. ; cognos-
centes 1; ἐπιγνώσονται καὶ g4. 16 σχῆμα] τμῆμα £12,843 σῆμα gz. The
paraphrase of 1, efigies...aligua animalis formae...in qua fixura clavorum vel lanceae
foramen appareat, seems to be a combination of τμῆμα and σχῆμα. 20 ous]
£,2.8384 with I. There is therefore no authority for ἅ which the edd. commonly
read after Morel, unless indeed guas of 1 (agreeing with Jestézs) can be so regarded.

21 προσεύχεσθε] 5451 (comp. I*); προσευχεσθαί g,.¢,93- 22 τὸ δοκεῖν] g, with
I* ; τῶ (τῷ) δοκεῖν σ.555..5. 23 T¢ δοκεῖν pri.] τῶ (τῷ) δοκεῖν g,g,5 (but ?)

ὃ. βλεπόντων αὐτῶν] From Acts 14. ὄψονται «.t.A.] From Zach.
i. 9; the quotation which follows, xii. 10, not however as translated in
οὗτος ὁ Ἰησοῦς x.7.A., being taken the LXx, but substantially as quoted
from the same context, i. 11. in Joh xix: 37, Rev. 17:

13. εἰ δὲ ἄνευ «.t.A.] See Ps- 16. σχῆμα] I have ventured on
Magn. 6, with the note. this conjecture (which is partially

TO THE SMYRNAANS. 220

\ Ν A
μετανοήσωσιΨ. εἰ yap τὸ δοκεῖν ἐν σώματι γέγονεν 6 Κύριος
Χ \ “A > ΄, > Ν Ν “ὦ 4, ’ \ -
καὶ τὸ δοκεῖν ἐσταυρώθη, κἀγὼ τὸ δοκεῖν δέδεμαι. τί δὲ καὶ
5 Ν » , A , Ν lal \ ,
ἐμαυτὸν ἔκδοτον δέδωκα τῷ θανάτῳ, πρὸς πῦρ, πρὸς μάχαι-
Ν ’ Ξ 5 3 5 \ A 3 N ἌΓ 4 ε
25 ραν, πρὸς θηρία ; ἀλλ᾽ οὐ τὸ δοκεῖν, ἀλλὰ τῷ ὄντι πάντα ὑπο-
[2 Ν Ν 5 \ lal Saat > A ΕἸ
μένω διὰ Χριστὸν εἰς τὸ συμπαθεῖν αὐτῷ, αὐτοῦ με ἐνδυνα-
nw 5 wn
μοῦντος" οὐ γάρ μοι τοσοῦτον σθένος.
ν 5 ἴω ἴω
V. Ὅν τινες ἀγνοοῦντες ἠρνήσαντο, καὶ συνηγοροῦσι
Ὁ ψεύδει μᾶλλον ἢ τῇ ἀληθείᾳ: οὗς οὐκ ἔ ἱ
τῷ ψεύδει μάλλον ἢ TH ἀληθείᾳ: οὖς οὐκ ἔπεισαν αἱ προφη-
lanl αἰ 6 , ε , ᾿] > 3 Ἀ , wn \ 5 ,
30 τεῖαι οὐδ᾽ ὁ νόμος ὁ Μωσέως, ἀλλ᾽ οὐδὲ μέχρι νῦν τὸ evayye-
3 ε ἴω »
λιον, ἀλλ᾽ οὐδὲ τὰ ἡμέτερα τῶν κατ᾽ ἄνδρα παθήματα: καὶ
\ Ν ε “ Ν > \ A ’ \ 5 A > Jee
yap περὶ nuwv τὸ αὐτὸ φρονοῦσι. τί yap ὠφελεῖ, εἰ ἐμὲ
3 A \ de ΄ / A Xe lal SAN
ἐπαινεῖ τις TOV O€ Κύριόν μου βλασφημεῖ, μὴ ὁμολογῶν αὐτὸν
, , a ε Ν a \ ’ , S05 N
σαρκοφόρον Θεόν; ὁ δὲ τοῦτο μὴ λέγων τελείως αὐτὸν
3 x \ lal
35 ἀπήρνηται, ὧν vexpopdpos. τὰ δὲ ὀνόματα αὐτῶν, ὄντα
¥ an > 3, ΄ 9 ΄ὕ \ , , 5. A
ἄπιστα, νῦν οὐκ ἔδοξέ μοι ἐγγράψαι: μηδὲ γένοιτό μοι αὐτῶν
μνημονεύειν, μέχρις οὗ μετανοήσωσιν.
\ \
VI. Μηδεὶς πλανάσθω, ἐὰν μὴ πιστεύσῃ Χριστὸν
5 A τὶ \ “ Ν ε ’, Χ
Ιησοῦν ἐν σαρκὶ πεπολιτεῦσθαι καὶ ὁμολογήσῃ τὸν σταυ-
δ 3 A NX Ἁ / \ \ «e ἃ ε las
40 pov αὐτοῦ καὶ τὸ πάθος Kat τὸ αἷμα ὃ ἐξέχεεν ὑπὲρ τῆς
A ο wn
τοῦ κόσμου σωτηρίας: ὅτι ζωῆς αἰωνίου ov τεύξεται, κἂν
σ535 5. τὸ δοκεῖν sec.] I*; τῷ (τῴ) δοκεῖν g.g,5 (but ?) σ:5.5. 24 ἔκ-
δοτον... θανάτῳ] ἐκδέδωκα τῷ Ao (sic) θανατῶ g,. 25 τὸ δοκεῖν] g,;3 τῷ (τῷ)

δοκεῖν 293845. 28 συνηγοροῦσι] σ.5,55; consentiunt 1; συνηγόρουν

δ, 31 τῶν] g,g,g4 with 1; τὰ g3. παθήματα] g.g,g3 1 with I;
μαθήματα g43; see the note on Clem. Rom. 2. 36 μοι sec.] g4 with 1; pe
£2,823. 37 μετανοήσωσιν] gog4s with 1; μετανοήσουσιν g.g,. 38 πισ-
τεύσῃ] 5,55,5; πιστεύσει Z.. 30 πεπολιτεῦσθαι] πεπολιτεῦθαι gy. ὁμο-
λογήσῃ] 5.535.45; ὁμολογήσει g,. 41 ὅτι] g; om.1. The emendation
οὐ τῆς (for ὅτι), adopted in the common editions and retained even by Zahn, is
due to Morel: see the next note. οὐ] 1; om. g. The οὐ would easily be
omitted after the preceding αἰωνίου; comp. Clem. Rom. 39 (Syr.). I have there-
fore adopted this mode of correcting the text in preference to the reading of
Morel, which involves a solecism in the position of the article.

supported by the Latin Version and_ etc., as the Latin translator para-
by 59), because τμῆμα ‘a portion, phrases it; but such a connexion is
‘a section, can hardly stand. Ifre- very awkward. For the combination
tained, it must mean ‘an incision,’ οἵ σχῆμα and μορφή see the passages
and refer to the piercing of the side, quoted Philippians p.127, 129 (ed. 4).

222 IGNATIAN EPISTLES.

Ai? Ou ee Nee ΄ Re) ΡΟΣ ἘΠ γώ aS
βασιλεὺς η Kav ιέερευς, καν αρχων καν LOLWTYS, καν OEO-
΄ a n PE Ee eer Ἃ ΄ ς a '
πότης ἢ δοῦλος, [κἂν ἀνὴρ] ἢ γυνή. ὁ χωρῶν χωρείτω,
c 3 ! > ' i? X 5. Ἂς “
Ο ἀκοῶν AKOYETO. TOTOS και ἀξίωμα και πλοῦτος μη-
(2 7 3 I, ἊΝ / ὃ Ls , fa Ν
δένα φυσιούτω: ἀδοξία καὶ πενία μηδένα ταπεινούτω" τὸ
Qu ΠΝ , ε 5 \ ΝᾺ cel) pas \
yap ὁλον ἐστὶν πίστις ἢ εἰς Θεὸν Kat ἢ εἰς Χριστον
5 ld ε ον ’, 3 A > , 3 id
ἐλπίς, ἡ τῶν προσδοκωμένων ἀγαθῶν ἀπόλαυσις, ἀγάπη TE
\ Q \ \ Wueary 2 5 ᾿ \ ; τ
περὶ τὸν Θεὸν καὶ τὸ ὁμόφυλον" ἀγὰπήρσειο yap Κύριον τὸν
Θεόν coy ἐξ GAHC τῆς κἀρλίδο COY, Κἂὶ TON πλησίον COY ὧσ
, Nye , a a \ ε oF. , \
οελυτόν: καὶ ὁ Κύριος φησίν, a¥ty éctin ἡ ai@Nioc ZwH, TO
γινώοκειν TON μόνον ἀληθινὸν Θεόν, Kal ON ATIECTEIAEN
> a ' Ne ἐν \ \ ' ee ° >
lHCOYN Χριοτόν: καὶ, ἐντολὴν KAINHN AIA@MI ὑμῖν, INA ἀγὰ-
πᾶτε AAAHAOYC ἐν TAYTAIC TAIC AYCIN ENTOAAIC ὅλου ὁ NOMOC
\ c ~ , 4 toy) \ ε
Kal οἱ TpodAtal κρέμανται. καταμάθετε οὖν τοὺς ἑτεροδοξ-
la) A “ A > \ “
ουντας, πως νομοθετοῦσιν αγνώστον εἰναι τον πατέρα του
Χ lal lal » ΕἾ θ 3 λλ' aN 3, > Τὰ
βιστοῦυ, πως ATLOTOV εχ POV PET ΔΛΛΉΛΩΡν εχουσιν. ἀγαπῆὴς
A > Lal > “A ἈΝ ’ὔ
αὐτοῖς οὐ μέλει, τῶν προσδοκωμένων ἀλογοῦσι, τὰ παρόντα
ε lal 7 \ > Ν ω A
ὡς ἑστῶτα λογίζονται, τὰς ἐντολὰς Tapopwow, χῆραν
Ν 9 Ν “A /, , ὃ id
καὶ ὀρφανὸν περιορῶσιν, θλιβόμενον διαπτύουσιν, δεδεμένον
nr
yertoow.
\ \ ’ Ν , 4
VII. Tov σταυρὸν ἐπαισχύνονται, τὸ πάθος χλευάζουσι,
2 κἂν ἀνὴρ] Morel; seu vir 1; om. g,2,83245. 4 πενία] ,93045; πένεια g,.
7 ἀγαπήσεις] ἀγαπήσης σ΄. 8 καρδίας σου] txt σ.59545 1; add. καὶ ἐξ ὅλης τῆς
διανοίας cov g,. 12 ὅλος] g,g,5¢45 1; om. g,. τό τὰ παρόντα ws ἑστῶτα
λογίζονται] g (except that g3 has ἐνεστῶτα for ἑστῶτα). But | translates the whole
sentence ἀγάπης... λογίζονται, dilectionem enim futurorum negligunt, praesentia
dissimulant, quae ventura sunt tanquam praesentia (v. 1. nunc instantia) esse putant
et tanguam somnium et phantasiam extstimant. This suggests (after allowance
made for faulty punctuation, etc.,) that some words have fallen out from the latter
part of the Greek text, and that it should be read τὰ παρόντα [κλέπτουσιν, τὰ
μέλλοντα] ws ἐνεστῶτα λογίζονται [καὶ φαντάζονται], and the omissions might be

explained by homceoteleuton. The Greek however, as it stands, makes better
sense and may be substantially correct. Perhaps however the word φαντάζονται

2. ὁ χωρῶν] The two clauses 9. gdnoiv] The passages which
are loosely quoted, the first from follow are taken from John xvii. 3
Matt. xix. 12, the second from Matt. αὕτη ἐστὶν κ-τ.λ., John ΧΙ]. 34 ἐντολὴν
Xlli. 43, etc. K.t.A., Matt. xxil. 40 ἐν ταύταις κιτ.λ.

7. ἀγαπήσεις κιτ.λ.)] See Luke x. 21. ἀρχεκάκου Comp. Ps-Tradd.
27; comp. Matt. xxii. 37 sq., Mark το, with the note.

xii. 30, 31. See Ps-Ephes. 14. 23. τοῦ τὸν ΓΑβελ κιτ.λ.)] Philipp.

TO THE SMYRNAANS. 223

A Sus A » A
τὴν ἀνάστασιν κωμῳδοῦσιν: ἐἔγγονοί εἰσι TOU ἀρχεκάκου
, Ae SNe 9 8 ᾿ § N aA Q Arete s ns aA
πνεύματος, τοῦ TOV Adap διὰ τῆς γυναικὸς τῆς ἐντολῆς ἐξώ-
lal \ » \ A foe > , lol ΄-“.
σαντος, τοῦ τὸν Αβελ διὰ τοῦ Καϊν ἀποκτείναντος, τοῦ τῳ
3 \ vA la) la) 3 A
Ιὼβ ἐπιστρατεύσαντος, τοῦ κατηγοροῦντος ᾿Ιησοῦ Tov Ἴω-
, nw > ͵ δ lanl 5
σεδέκ, τοῦ ἐξλιτησλμένου CINIACOANAl τῶν ἀποστόλων τὴν
πίστιν, τοῦ τὸ ᾿Ιουδαϊκὸν πλῆθος ἐ ί 9 Kupt ¢
στιν, τοῦ τὸ Lovdatkov πλῆθος ἐπεγείραντος TH Κυρίῳ, τοῦ
Ν a 2 - > . con - > ' re
καὶ NYN ἐνεργοΐντοο EN τοῖς yloic TAC ἀπειθείδο: ὧν ῥύσεται
ε lay ¢ if > A 4 ¢ \ 9 ' \
ἡμᾶς ὁ Κύριος ἴησους Χριστός, 0 AcHOelc MH ἐκλείπειν THN
ῃ las > vd > ε A 9 lol , 5 δὴ
πίοτιν τῶν ἀποστόλων, οὐχ ὡς μὴ αὐταρκῶν φυλάξαι αὐτὴν
3 ε ᾽’ὔ A la ε nA 5
GAN ὡς χαίρων τῇ τοῦ πατρὸς ὑπεροχῇ. πρέπον οὖν ἐστιν
ἀπέχεσθαι τῶν τοιούτων, καὶ μήτε κατ᾽ ἰδίαν περὶ αὐτῶν
ἴω la Ν A
λαλεῖν μήτε κοινῇ, προσέχειν δὲ νόμῳ καὶ προφήταις Kal τοῖς
5 en Ν
εὐαγγελισαμένοις ὑμῖν τὸν σωτήριον λόγον.
\ VA 5 Ν
VILL. Τὰς δὲ δυσωνύμους αἱρέσεις καὶ τοὺς τὰ σχίσματα
= ε > \ la “
ποιοῦντας φεύγετε, ὡς ἀρχὴν κακῶν. πάντες τῷ ἐπισκόπῳ
lal ε ε Ἂν 9, ἴω lat , Ν lal
ἀκολουθεῖτε, ws ὁ Χριστὸς ᾿Ιησοῦς τῷ πατρί: Kal τῷ πρεσ-
’ Ν ε A 5 ,’ὔ δ ἈΝ ’ὔ 5 γε
βυτερίῳ δὲ ὡς τοῖς ἀποστόλοις: τοὺς δὲ διακόνους ἐντρέπεσθε,
ε Lal A A
ὡς Θεοῦ ἐντολὴν διακονοῦντας. μηδεὶς χωρὶς ἐπισκόπου τι

4 lal 3 , > \ > ’ >) , ty
πρασσέτω τῶν ἀνηκόντων εἰς τὴν ἐκκλησίαν. ἐκείνη βεβαία
should be substituted for λογίζονται, as suggested by 1. 18 θλιβόμενον
g.sg3945; tribulatum 1; θλιβομένων g,. διαπτύουσιν] £3 διαπτύουσι
5,555... δεδεμένον] g, 230451; δεδεμένων g,.
δοῦσιν g,. 22 ἐξώσαντος] 5.545; ἐξεώσαντος g,g,; comp. Mart. Ant. 6
(with the note, 11 p. 485). 24 τοῦ κατηγοροῦντος] σ,5,5 645; τοῦ KaTapyn-
σαντος 55; Gui...resistere temptavit |. τοῦ] g4; τοῦ τῶ σισ, ; om. g3. There
is no authority for υἱοῦ which the editors have adopted after Morel, though 1 has

21 κωμῳδοῦσιν] κομο-

filio. The τῶ seems to be a duplication of the first syllable of !aceAdek.
26 τοῦ τὸ] τοῦτο g,. 28 ἡμᾶς] g,g,sg4s 1; ὑμᾶς gz. Dressel omits the
word by accident, but corrects his error in the Addenda. 30 πρέπον
πρέπων 5. 31 περὶ] σιΡδ,54 with 1; μετ᾽ 933 cum 1. 33 ὑμῖν]
5.5,51; ἡμῖν £384. 36 ὁ Χριστὸς ᾿Τησοῦς] σ,5,55:; jesus christus 1; ὁ χριστὸς
54:

Il ὁ τῷ "Αβελ ἐπαναστήσας τὸν ἀνθρω-
ποκτόνον Κάϊν, ὁ τῷ ᾿Ιὼβ ἐπιστρατεύ-
σας.

τοῦ τῷ Ἰὼβ κιτ.λ.} See “2092.
Const. vi. 5, where Satan is mentioned
as attacking Job, Joshua the son of
Josedek, and ‘us’ the Apostles.

25. ἐξαιτησαμένου k.t.A.] Luke xxii.
32 ὁ Σατανᾶς ἐξῃτήσοτο ὑμᾶς τοῦ σι-
νιάσαι κιτιλ. Just below there is a
reference to the next verse, ἐγὼ δὲ
ἐδεήθην περὶ σοῦ kK.T.A.

26. τοῦ... νῦν ἐνεργοῦντος κ.τ.λ.]

Ephes. ii. 2; comp. PAzlzpp. 4.

224 IGNATIAN EPISTLES.

3 ,ὕ ε , Care uN Ν ϑ > vA ® KN CINE
ευχαριστια ἡγείσθω ω) Ὑῖ0 TOV ETLOKOTOV οὐυὔσα, Ἵ @ QV AUTOS
3 , 4 xv “ ἘΠ Εν et 9 A \ al »
ἐπιτρέψῃ" ὅπου ἂν φανῇ O ἐπισκοπος, EKEL TO πλῆθος €OTW'
9 2 ε la e 5 ν ἊΝ

WOTEP οποῦυ O Χριστός, TATA ἢ OUPAVLOS OTPATLA παρέστηκεν
ε >, , an ' ' Ν A ,

WS APYICTPATHT@ τῆς AyNAmMewe Κγρίογ καὶ διανομεῖ TACNS

aA , 3 eee, 3 Ν low 5) / Ψ
VONTHS φύσεως. ουκ ἐξόν εστιν χώρις TOU ἐπισκοπου OUTE 5

iu » , » , , ¥
βαπτίζειν οὔτε προσφέρειν ovte θυσίαν προσκομίζειν οὔτε
\ 3 A 3 dq cl δὰ 3 » A 3 3 ,ὕ
δοχὴν ἐπιτελεῖν: ἀλλ᾽ ὃ ἂν ἐκείνῳ δοκῇ κατ᾽ εὐαρέστησιν
Θ “ν΄ὦἢὮ 5 λὲ ων ‘ B ‘B a 9 3 ἃ , σετε
cov, ἵνα ἀσφαλὲς ἢ καὶ βέβαιον πᾶν, ὅσ᾽ ἂν πράσσετε.
\ 9 A ε cue, \
IX. Evdoyov ἐστι λοιπὸν ἀνανῆψαι ἡμᾶς, ws ἔτι καιρὸν
ὍΣ 2 Ν τ [Ὁ 2 3) ἘΠ"
ἔχομεν εἰς Θεὸν μετανοεῖν: ἐν γὰρ τῷ AAW οὐκ ECTIN ὁ ἐξομο-
, 2 \ Ν 2 \ \ »” 2 a
AOrOYMENOC’ iAOY Yap ἄνθρωποο, καὶ TO ἔργον ayToY πρὸ
͵ > na ' 7 cy \ \ ͵
Tpocwmoy ayToy. Tima, φησίν, γὶέ, τὸν Θεὸν Kal βδοιλέδ'
Ν Ν ε » “A ν \ ,
ἐγὼ δὲ φημί, Τίμα μὲν τὸν Θεὸν ws αἴτιον τῶν ὅλων καὶ Κύριον,
ϑενεν \ ε 3 , ἊΝ 3 ’, “ x x \
ἐπίσκοπον δὲ ws ἀρχιερέα Θεοῦ εἰκόνα φοροῦντα, κατὰ μὲν TO
A Ν \ , A Ν \ les
ἄρχειν, Θεοῦ, κατὰ δὲ τὸ ἱερατεύειν, Χριστοῦ: καὶ μετὰ τοῦτον
wn ¥ \ A iA a
τιμᾶν χρὴ Kat βασιλέα. οὔτε yap Θεοῦ τις κρείττων ἢ Tapa-
A A 5 LA
TAHT LOS EV πᾶσι τοῖς οὖσιν, οὔτε δὲ ἐν ἐκκλησίᾳ ἐπισκόπου TL
fr nw ε nw lal ΑΥ
μεῖζον ἱερωμένου Θεῷ ὑπὲρ τῆς τοῦ κόσμου παντὸς σωτηρίας,
» ‘\
οὔτε βασιλέως τις παραπλήσιος ἐν ἄρχουσιν εἰρήνην καὶ
nw 3 , ε lal
εὐνομίαν τοῖς ἀρχομένοις πρυτανεύοντος. ὁ τιμῶν ἐπίσκο-

I εὐχαριστία] g, 938453 εὐχαριστεία g.. 2 ἐπιτρέψῃ] gie4s with 1; ém-
τρέψει 5,5. ἔστω] 5.5.5 5.5 with 1; congregetur 1; ἔσται g3. 3 πᾶσα]
g,2,83 1; ἐκεῖσε πᾶσα gy. 4 διανομεῖ] σι, σις; 2256 est dispensator 1; δια-
νομὴ £3. 6 θυσίαν] οὐσίαν g,. 7 δοκῇ] δ..5 545 (comp. I); δοκεῖ
σ.55. 8 ἀσφαλὲς] ἀσφαλὴς g,. ὅσ᾽ ἂν] ὃ δ᾽ ἂν gg, (written how-
ever δδ᾽ dv) g43 ὅ 7’ dv 5... The sentence in 1 runs ergo omnia guaecunque agitis
et facitis, jam rationabilia sunt, ut corrigamus nos in deo, cum tempus habemus
poenitendi. In I the words are ὃ πράσσετε (πράσσεται), being attached to the pre-
vious sentence (see above II p. 314). It seems impossible with the Mss to connect
πράσσετε with the next sentence on account of the first persons, ἡμᾶς, ἔχομεν ; and

4. ἀρχιστρατήγῳ] So Christ is call- quoted from Ps. vi.6. Of the pas-
ed by Justin Martyr Dead. 34(p.251), sages which follow, ἰδοὺ ἄνθρωπος
61 (p. 284), from an application of «7A. (quoted in the same way in
Josh. v. 13, 14, 15, to Him, 26. 62 Afost. Const. ii. 14) is a loose quota-

(p. 286). tion from Is. Ixii. 11 ; and τίμα κ.τ.λ.
7. δοχὴν ἐπιτελεῖν] See the note _ is cited, likewise loosely, from Prov.
above, II p. 312. XXIV. (20.

10. €,..7@ ἅδῃ κιτ.λ.1] Loosely 22. elyapok.t.r.] Apost. Const.

TO THE SMYRNAANS. 225

CRN A , Ὁ ἜΣ ε 3 , 53. Ὁ ἢ
πον ὑπὸ Θεοῦ τιμηθήσεται, ὥσπερ οὖν ὁ ἀτιμάζων αὐτὸν
ἜΚ TN A , 9 Q ε A 5
ὑπὸ Θεοῦ κολασθήσεται. εἰ yap ὁ βασιλεῦσιν ἐπεγει-

» ΄ , Ὁ
ρόμενος κολάσεως ἄξιος δικαίως γενήσεται, ὥς γε παραλίων
Ν \ 3 td ͵ αν ͵ 2 ͵
τὴν κοινὴν εὐνομίαν, πόσῳ δοκεῖτε χείρονος AzZIWOHCETAI

4 εν A
τιμωρίας ὁ ἄνευ ἐπισκόπου TL ποιεῖν προαιρούμενος καὶ τὴν
ε aA \ \ > ,
ὁμόνοιαν διασπών καὶ τὴν εὐταξίαν συγχέων ; ἱερωσύνη γάρ
> \ , > A > 5 , > 4 “-“ ε
ἐστιν τὸ πάντων ἀγαθῶν ἐν ἀνθρώποις ἀναβεβηκός: ἧς ὁ

‘ 3 ¥ 9 , 3 \ A \ \
καταμανεὶς οὐκ ἄνθρωπον ἀτιμάζει ἀλλὰ Θεὸν καὶ Χριστὸν
> la) \ aA yA A

Ιησοῦν τὸν πρωτότοκον καὶ μόνον TH φύσει τοῦ πατρὸς
5 > Silay 5 5
ἀρχιερέα. πάντα οὖν ὑμῖν μετ᾽ εὐταξίας ἐπιτελείσθω ἐν
ω e oe Q A , ε / ε ’
Χριστῷ. οἱ λαϊκοὶ τοῖς διακόνοις ὑποτασσέσθωσαν'" οἱ διά.
κονοι τοῖς πρεσβυτέροις: οἱ πρεσβύτεροι τῷ ἐπισκόπῳ: ὁ
lal nw 5 Ν A ».:
ἐπίσκοπος τῷ Χριστῷ, ὡς αὐτὸς τῷ πατρί. καθά με ἀνεπαύ-
5 4 ΟΝ ε A 5 “ ε 4 5 , Ν
σατε, ἀδελφοί, καὶ ὑμᾶς ᾿Τησοῦς ὁ Χριστός. ἀπόντα με καὶ
΄, 5 , 3 , Cae ε , ὃ x a a >
παρόντα ἡγαπήσατε' ἀμείψεται ὑμᾶς ὁ Θεός, dv ὃν ταῦτα εἰς
AY , 3 la} 3 , 3 Νὴ δ ’ 5 ε 7.
τὸν δέσμιον αὐτοῦ ἐνεδείξασθε: εἰ γὰρ καὶ μή εἰμι ἱκανός,
3 ΧΟΥ͂Ν ΟΣ εἰν , ews 2 a \ ὴ
ἀλλὰ τὸ τῆς προθυμίας ὑμῶν μέγα' ὁ τιμῶν γὰρ προφήτην
εἰς ὄνομὰ προφήτου MICOON προφήτου ληψετδι" δηλονότι
\ ε lal , 5 A la) fd ,
καὶ ὃ τιμῶν δέσμιον Ἰησοῦ Χριστοῦ μαρτύρων λήψεται
μισθόν.

4. 5

I have therefore substituted ὅσ᾽ av for ὃ δ᾽ ἀν. πράσσετε] g,g3 [1] with I
(which however omits av); πράσσητε 2,245. 9 εὔλογόν] 2.2.53 [1] with
1; ἄλογόν gy. neds] σ.5.5 5.5.1 with I*; ὑμᾶς g3. το ἔχομεν] 92,045
l with 1; ἔχοντας g3. ἅδη] ἅδη g,. 17 ἐν sec.] σ.5.55 1; om. gy.

ἐπισκόπου τι μεῖζον] σ.5,55; τι μεῖζον ἐπισκόπου gy. 1g Tis] g,2,93 1;
om. gy. 22 βασιλεῦσιν ἐπεγειρόμενος] g,; contra regem insurgens 1; Bact-
λεῦσιν ἐπαγειρόμενος g3; βασιλεῦσι μὴ ἐπεγειρόμενος g, (see Dressel’s Addenda) gy.
With this last reading ἐπεγειρόμενος must mean ‘rising to do honour to.’ 23 Ko-
λάσεως] g.g¢,9,1; Kal κολάσεως gy. ἄξιος δικαίως} ¢,93945; ἀξίως καὶ δικαίως
g,; dignus 1. 24 χείρονος] χειρόνως g,. 27 πάντων] πᾶν τῶν σ΄.
and so apparently 1 semma omnium bonorum. 33 καθά με] 2.84; Ka-
θάμε (sic) g,3 καθό με g3. 35 παρόντα] txt σ.5:5,..1; add. με g,.

Vi. 2 ef yap ὁ βασιλεῦσιν ἐπεγειρό- 29. τῇ φύσει κ-τ.λ.] See Ps-Magn.

μενος κολάσεως ἄξιος, Kav υἱὸς ἢ Kav 4, with the note.

φίλος, πόσῳ μᾶλλον ὁ ἱερεῦσιν ἐπανισ- 37. ὃ τιμῶν κιτιλ.} Matt. x. 41,

τάμενος: ὅσῳ yap ἱερωσύνη βασιλείας loosely quoted.

ἀμείνων KT. 39. μαρτύρων λήψεται κιτ.λ.} For
24. πόσῳ δοκεῖτε κιτ.λ.] From Heb. this belief see Afpost. Consi. v. 1.

ἘΣ 20. where it is stated at length.

IGN. ΠῚ, 15

226 IGNATIAN EPISTLES.

oe 9 a
X. φίλωνα καὶ Γάϊον καὶ ᾿Αγαθόποδα, ot ἐπηκολούθη-
, 3 ’, los , ον κα A > (2
σάν μοι εἰς λόγον Θεοῦ διάκονοι Χριστοῦ ὄντες, καλῶς ἐποιή-
ε , ε , ~ ἃ Ν sf
Gate ὑποδεξάμενοι ὡς διακόνους Χριστοῦ: ot καὶ σφόδρα
εὐχαριστοῦσιν τῷ Κυρίῳ ὑπὲρ ὑμῶν, ὅτι αὐτοὺς ἀνεπαύ-
ΓΞ Xe}
σατε κατὰ πάντα τρόπον. οὐδὲν ὑμῖν παραλογισθήσεται
τι 5 \ , Εἰ τῖν ε ͵ ε a 3:
ὧν εἰς αὐτοὺς ἐποιήσατε: λῴη ὑμῖν ὁ Κύριος εὑρεῖν ἔλεος
᾿ > > ' an c ' 5 , e A Ν
πὰρὰ Kypioy ἐν ἐκείνῃ TH ἡμέρα. ἀντίψυχον ὑμῶν TO
“ Ν ἃ
πνεῦμά μου, καὶ τὰ δεσμά μου ἃ οὐχ ὑπερηφανήσατε
"δὲ ἐ vOnre διὸ οὐδὲ ὑμᾶς ἐ θή ) τελεί
οὐδὲ ἐπῃσχύνθητε' du μᾶς ἐπαισχυνθήσεται ἡ τελεία
3 "» 3 A ε ’
ἐλπίς, Inaovs ο Χριστός.
MRO ¥
ΧΙ. At προσευχαὶ ὑμῶν ἤγγισαν εἰς τὴν ᾿Αντιοχέων
3 \ > ’ ν , ’ 5 ’ὔ
ἐκκλησίαν, καὶ εἰρηνεύεται: ὅθεν δεδεμένος πάντας ἀσπάζο-
a ἐν An 3
μαι, οὐκ ὧν ἄξιος ἐκεῖθεν εἶναι, ἔσχατος αὐτῶν ὦν: κατὰ
, / > > , 5 “ 3 2 5 ’,
θέλημα κατηξιώθην, οὐκ ἐκ συνειδήσεως ἐμῆς ἀλλ᾽ ἐκ χάριτος
» aA » Lal ο A
Θεοῦ: ἣν εὔχομαι τελείαν μοι δοθῆναι, ἵνα ἐν ταῖς προσευ-
ε A an yY 5S nw ϑι
χαῖς ὑμῶν Θεοῦ ἐπιτύχω. ὅπως οὖν ὑμῶν τὸ ἔργον τέλειον
XQ »“ lal κ΄ nw “ ΝΥ
γένηται ἐπὶ τῆς γῆς καὶ ἐν τῷ οὐρανῷ, πρέπει εἰς Θεοῦ τιμὴν
~ Ν ῪΝ
χειροτονῆσαι τὴν ἐκκλησίαν ὑμῶν θεοπρεσβύτην εἰς τὸ γενό-
μενον ἐν Συρίᾳ συγχαρῆναι αὐτοῖς, ὅτι εἰρηνεύουσι καὶ ἀπέ-
Ν Ν [ὃ / θ Ν > »Ἤ > va) \ lo
aBov τὸ ἴδιον μέγεθος καὶ ἀπεκατεστάθη αὐτοῖς TO ἴδιον
΄ a 93 , Ὑ a 3 ΄, oy, /
σωμάτιον. ὃ ἐφάνη μοι ἄξιον, τοῦτο ἐστίν: ὥστε πέμψαι
lan’ Ε nw Ly, Ν
τινὰ τῶν ὑμετέρων μετ᾽ ἐπιστολῆς, ἵνα συνδοξάσῃ τὴν κατὰ
Θεὸν αὐτοῖς γενομένην εὐδίαν, καὶ ὅτι λιμένος εὐόρμου τετύ-
A \ A A aA
χηκα Χριστοῦ διὰ τῶν προσευχῶν ὑμῶν. τέλειοι ὄντες,

ἡ τὸ πνεῦμά μου] txt g,.g,931; τὸ πνεῦμα μα (sic) μου gy. Add. καὶ τὰ σπλάγχνα
μου σᾳ; OM. σ.5,55 ]. 8 ὑπερηφανήσατε] I*; ὑπερηφανεύσατε σ,5.,555..
9 ἐπῃσχύνθητε] σ.5:5.,.5; ἐπαισχύνθητε g,; see the note on II. p. 316 56. 12 εἰρη-
veveTat] ¥, 22045; εἰρηνεύετε σ΄, : pacificc estis 1. 13 εἶναι] 1 with I; om.
g. wy] g,g,se¢3 with I; om. σα]. κατὰ] txt g,g,94; add. δὲ g31; see
above, 11. p. 318. 14 θέλημα] txt g.g,g, with I; add. τοῦ Θεοῦ g31: see
the note on Zpfes. 20 (1. p. 85). τό ὑμῶν τὸ ἔργον] g,g,g3 (comp. I);
τὸ ἔργον ὑμῶν σ,- 20 ἀπεκατεστάθη] g.g,s with 1; ἀποκατεστάθη
3045. 22 συνδοξάσῃ] g,845; συνδοξάσει 2,23. 23 εὐδίαν] 2.25845;
εὐδείαν σ΄. 25 ἕτοιμος ὁ Θεὸς] ἑτοιμοὺς σ.5,; ἕτοιμος Fy; ἑτοιμός ἐστὶν (sic)
ὁ θεὸς £3; θεὸς ἕτοιμος 1; deus paratus 61. The reading adopted will account for
the two variations, ἑτοιμούς and ἑτοιμός ἐστὶν ὁ θεός. The repetition of similar
letters explains the corruptions. ‘The insertion of καὶ in the interpolator shows that

6. δῳη...ὁ Κύριος x.7.A.] From 2 Tim. i. 18, quoted also Hero 9.

TO THE SMYRNAANS. 227

la ‘\ A 2 \ ea i , , ¢
5 τέλεια καὶ φρονεῖτε: θέλουσι yap ὑμῖν εὖ πράττειν, καὶ ἕτοι-
ε ἣν A
μος ὁ Θεὸς εἰς TO παρασχεῖν.
3 , ΕἸ ΟΝ Cy, A A =
XII. ᾿Ασπάζεται ὑμᾶς ἡ ἀγάπη τῶν ἀδελφῶν ὑμῶν τῶν
4 N la ἃ
ἐν Τρωάδι: ὅθεν καὶ γράφω ὑμῖν διὰ Βούργου, ὃν ἀπεστείλα-
2 9 “ιν 3 ΄ an ,ὕ ε κα ἃ Ἢ
τε μετ᾽ ἐμοῦ ἅμα ᾿Εφεσίοις τοῖς συναδέλφοις ὑμῶν' ὃς κατὰ
΄ὔ + “

ο πάντα με ἀνέπαυσεν. καὶ ὄφελον πάντες αὐτὸν ἐμιμοῦντο,
a > , A , > ΄, SX ε ΄
ὄντα ἐξεμπλάριον Θεοῦ διακονίας. ἀμείψεται αὐτὸν ἡ χάρις

~ ἊΨ, \ ie 3 , \ > / as:
τοῦ Κυρίου κατὰ πάντα. ἀσπάζομαι τὸν ἀξιόθεον ἐπίσκοπον
ε “ ΄ Χ \ Ν / Ν \
ὑμών Πολύκαρπον Kat τὸ θεοπρεπὲς πρεσβυτέριον καὶ τοὺς
Ya , \
χριστοφόρους διακόνους τοὺς συνδούλους μου, Kal τοὺς κατὰ
yy ὃ Ν aA ΄ 5 eet? Levene) A Ν A
5 avopa Kal κοινῇ πάντας, ἐν ὀνόματι Χριστοῦ Inco, καὶ τῇ
Ἂν 5 la XN A ν 5 lal
σαρκὶ αὐτοῦ καὶ τῷ αἵματι, πάθει TE καὶ ἀναστάσει σαρκικῇ
Ἂν, “ “. ε lal lay
τε καὶ πνευματικῇ, | ἐν] ἑνότητι Θεοῦ καὶ ὑμῶν. χάρις ὑμῖν,
ἔλ 5 na ε , ὃ Ν δὰ 3 Ν ~
ἐλεος, εἰρήνη, ὑπομονή, διὰ παντὸς ἐν Χριστῷ.
>» ww 5 nw
XIII. ᾿Ασπάζομαι τοὺς οἴκους τῶν ἀδελφῶν pov σὺν
3 Ν \ ,
ο γυναιξὶν καὶ τέκνοις, Kal ἀειπαρθένους Kal Tas χήρας. ἔρ-
, 3 , , 3 , ε κα ΄ ε
ρωσθέ μοι ἐν δυνάμει πατρός. ἀσπάζεται ὑμᾶς Φίλων ὁ
΄ eon \ 5 , 3 ΄, \ 3. oh a
συνδιάκονος, ὁ ὧν σὺν ἐμοί. ἀσπάζομαι τὸν οἶκον Tavias, ἣν
ΕΣ lal 5 la \
εὔχομαι ἡδρᾶσθαι πίστει καὶ ἀγάπῃ σαρκικῇ TE καὶ πνευμα-
an > , » \ ’ τῷ Ν ΄,
τικῇ. ἀσπάζομαι ΓΑλλκην, τὸ ποθητόν μοι ὄνομα, καὶ Δάφνον
3, = ook
5 τὸν ἀσύγκριτον Kat Εὕτεκνον Kal πάντας κατ᾽ Ovoma. ἔρ-
= iy ~ \ ὮΝ ε nw 3 ~ “
ρωσθε ἐν χάριτι Θεοῦ καὶ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ,
πεπληρωμένοι πνεύματος ἁγίου καὶ σοφίας θείας καὶ ἱερᾶς.

he tampered with the original text of Ignatius here. 27 υμῶν] g.g.se311;
ἡμῶν 4. 29 συναδέλφοις9] σ.5,5,; ἀδελφοῖς g3 with 1; fratribus 1. The
word however appears to be accentuated συναδελῴοῖς in g,g,94, and this excites
suspicion. 34 χριστοφόρους] χρηστοφόρους g,. τοὺς συνδούλους μου]
g,23¢45 1 with I; om. g,. κατὰ ἄνδρα] £9,523; κατ᾽ ἄνδρα gy I.
35 καὶ κοινῇ] 1 with I; κοινῇ (om. καὶ) 5. Χριστοῦ ᾿Ιησοῦ] g,g,5¢3; ἰησοῦ
χριστοῦ g41 with I. τῇ σαρκὶ] 1 with I; τῆς σαρκὸς g. 37 ὧν]
775) (iil some. 40 ἀειπαρθένους] virgines 1; τὰς παρθένους 1; ἀειπαρ-
θένοις g,g, (for Dressel’s ἀειπαρθένους, though uncorrected in the Addenda, is an
obvious misprint) g3¢4. 41 πατρός] I (but with a ν.]. πνεύματος); det patris
1; πνεύματος g: see above 11. p. 324. 43 καὶ ἀγάπῃ σαρκικῇ Te] σ.5,55 with
1; et dilectione carnali 1; σαρκικῆ ἀγάπη 54. 44 ᾿Αλκην] σ,5; ἀλκὴν σ.555..

Subscr. τοῦ ἁγίου ἱερομάρτυρος ἰγνατίου ἐπιστολὴ πρὸς σμυρναίους (σμυρνέους “)
5.5,» to which g, adds the number ¢. No subscription in 5354.

40. ἀειπαρθένους) The Vestals are so called, Dion Cass. lix. 3, Ix. 5.
πξ---

IGNATIAN EPISTLES.

i)
i)
eC

9.
ΠΡῸΣ TWOATKAPTION.

2) ε ἈΝ , 3
ἼΓΝΑΤΙΟΣ ἐπίσκοπος ᾿Αντιοχείας, ὁ καὶ μάρτυς ᾿Ιησοῦ
Χ v, Πολυκά Ξ ἐκκλησίας Σ αἴων
ριστοῦ, Πολυκάρπῳ ἐπισκόπῳ ἐκκλησίας Σμυρν ;
ΜᾺ 3 , ε \ les \ Wo la!
μᾶλλον ἐπισκοπημένῳ ὑπὸ Θεοῦ πατρὸς καὶ Inoov Χρι-
στοῦ, πλεῖστα χαίρειν.
Ν lat ε
I. ᾿Αποδεχόμενος τὴν ἐν Θεῷ cov γνώμην ἡδρασμένην
ε »} x - > ’ ε td Ν ἴω
ὡς ἐπὶ πέτραν ἀκίνητον, ὑπερδοξάζω καταξιωθεὶς τοῦ προσ-
ἴων Ὁ 5 ἴω ἴω
ὥὦπου σου τοῦ ἀμώμου, οὗ ὀναίμην ἐν Θεῷ. παρακαλῶ
a al “ ’ὔ δὰ
σε ἐν χάριτι ἡ ἐνδέδυσαι προσθεῖναι τῷ δρόμῳ σου, καὶ
πάντας παρακαλεῖν ἵνα σώζωνται. ἐκδίκει σον τὸν τόπον
at Ἂς nw nw
ἐν πάσῃ ἐπιμελείᾳ σαρκικῇ TE Kal πνευματικῇ. τῆς ἑνώ-
, ea 5 Ν A , 4 e 7
σεως φρόντιζε, ἧς οὐδὲν ἄμεινον. πάντας βάσταζε, ws καί
Ψ “-
σε ὁ Κύριος: πάντων ἀνέχου ἐν ἀγάπῃ, ὥσπερ καὶ ποιεῖς.
“ 5 ,ὔὕ lal
προσευχαῖς σχόλαζε ἀδιαλείπτοις. αἰτοῦ σύνεσιν πλείονα
eo δι a 5 ὯΝ nw nw
HS ἔχεις. γρηγόρει ἀκοίμητον πνεῦμα κεκτημένος. τοῖς κατὰ
» ἈΝ ε , , lal , \ , ,
ἄνδρα κατὰ ὁμοήθειαν λάλει Θεοῦ. πάντων τὰς νόσους βά-
ε , 3 ΄ ε Name , , Bei:
atale, ws τέλειος ἀθλητής, ὡς καὶ ὁ Κύριος πάντων: αὐτὸς
, , \ 2 ͵ ς al 3: \ '
γάρ, φησί, TAC ἀοθενείδο ἡμῶν EAABEN KAI TAC NOCOYC
ς a 2 ͵ πὸ ,’ \
ἡμῶν €BACTACEN. ὅπου πλείων κόπος, πολὺ κέρδος.
Ν Ν ἣν, “A 3,
II. Καλοὺς μαθητὰς ἐὰν φιλῇς, χάρις σοι οὐκ ἔστιν'
TIPOC TIOAYKAPTION | πρὸς πολύκαρπον ἐπίσκοπον σμύρνης (with 7 in the
marg.) 4; τοῦ αὐτοῦ ἐπιστολὴ πρὸς πολύκαρπον ἐπίσκοπον σμύρνης gg, (num-

bered 7 in g,); τοῦ ἁγίου ἱερομάρτυρος tyvartov ἀρχιεπισκόπου θεοπόλεως ἀντιοχείας
ἐπιστολὴ πρὸς πολύκαρπον ἐπίσκοπον σμύρνης. ἡ. 55-

4 ἐπισκοπημένῳ] σ.5354; ἐπεσκοπημένῳ σ᾽ 5. Ἰησοῦ] txt g,g3¢4 1; pref.
xuptouv g,; def. 1: see Il. p. 331. 9 προσθεῖναι] g4s; προσθῆναι σ.5.55. το σώ-
ζωνται] σ,55545; σώζονται g,. 14 ἀδιαλείπτοι9] g.g¢,5¢3 1; ἀδιαλείπτως
541: see above, Il. p. 334. 16 ὁμοήθειαν] g; adiutorium (βοήθειαν). ] : see
above, 11. p. 335. 17 ὁ] g,8,5845; OM. 93. 19 ἡμῶν) σ.5.,5};
ὑμῶν 55; om. gq (with Matt. viii. 17). πλείων] πλείον (sic) g,. πολὺ]
g,g,¢3 with I; πλεῖον g4; mazes [1]. 21 πραὕὔτητι] g,g,5¢45; πρᾳότητι

17. avros...ras ἀσθενείας «.7.A.| Is. 1111, 4, not as it stands in the LXx, but
as quoted in Matt, viii. 17.

TO BPOLYECARP. 229

A δὲ \ , > of ε ’ > A
μᾶλλον δὲ τοὺς λοιμοτέρους ἐν TPAVTHTL ὑυπότασσε. οὐ πᾶν
A an Se ’ὕ \
τραῦμα TH αὐτῇ ἐμπλάστρῳ θεραπεύεται" τοὺς παροξυσμοὺς
3 EN ES , ' c ς 3: So \
ἐμβροχαῖς παῦε. φρόνιμος γίνου ὧς ὁ ὄφις ἐν πᾶσιν, καὶ
3 ! Ν c ε , \ A lal
ἀκέρδιος εἰσαεὶ ὧς ἡ περιοτερά. διὰ τοῦτο ἐκ ψυχῆς καὶ
ey \ Ν Ψ
25 σώματος εἶ, σαρκικὸς καὶ πνευματικός, ἵνα τὰ φαινόμενά
Ν yg
σοι εἰς πρόσωπον ἐπανορθώσῃς, τὰ δὲ ἀόρατα αἴτει ἵνα
ἔδεε ν \
σοι φανερωθείη: ἵνα μηδέν σοι λείπῃ, Kal παντὸς χαρίσ-
ε \ an 3», y
ματος περισσεύῃς. ὁ καιρὸς ἀπαιτεῖ σε εὔχεσθαι ὥσπερ
\ , ἊΨ ye x ε δε
γὰρ κυβερνήτῃ ἄνεμος συμβάλλεται, καὶ ὡς νηΐ χειμα-
» ν
30 ζομένῃ λιμένες εὔθετοι εἰς σωτηρίαν, οὕτω καὶ σοὶ τὸ ἐπι-
τυχεῖν Θεοῦ. νῆφε ὡς Θεοῦ ἀθλητής. οὗ τὸ θέλημα ἀφ-
θαρσία καὶ ζωὴ αἰώνιος" περὶ ἧς καὶ σὺ πέπεισαι. κατὰ
ΠΡΟΣ \ \
πάντα σοῦ ἀντίψυχος ἐγὼ kal τὰ δεσμά pov ἃ ἠγάπησας.
III. Οἱ δοκοῦντες ἀξιόπιστοι εἶναι καὶ ἑτεροδιδασκα-
an , , J A Nes 2be A ε
35 λοῦντες μή σε καταπλησσέτωσαν᾽ στῆθι δὲ ἑδραῖος ὡς
a , Xx 3 ἊΝ iO a δέ θ Ν
ἄκμων τυπτόμενος. μεγάλου ἐστὶν ἀθλητοῦ δέρεσθαι καὶ
νικᾶν μάλιστα δὲ ἕνεκεν Θεοῦ πάντα ὑπομένειν ἡμᾶς δεῖ,
ν Ν ΞΡ ε lal > , > \ i? A
ἵνα Kal αὐτὸς ἡμᾶς ἀναμείνῃ εἰς THY βασιλείαν. πλεῖον
“ A a > ‘
πρόσθες TH σπουδῇ οὗ εἶ: συντονώτερον δράμε. τοὺς και-
40 ροὺς καταμάνθανε: ὡς ἐνταῦθα εἶ, νίκησον᾽ ὧδε γάρ ἐστιν
\ ’, > “ \ ε γι Sf, ΄ \ δὴ
τὸ στάδιον, ἐκεῖ δὲ οἱ στέφανοι. προσδόκα Χριστὸν τὸν
nw nw A » ἴων
υἱὸν τοῦ Θεοῦ τὸν ἄχρονον ἐν χρόνῳ᾽ τὸν ἀόρατον τῇ
΄ ε \ ΟῚ , \ 5 , Ν 5 A ε
φύσει, ὁρατὸν ἐν σαρκί τὸν ἀψηλάφητον καὶ ἀναφὴ ws
oy Cm Qi) ie \ \ \ > ΄ A
ἀσώματον, dv ὑμᾶς δὲ ἁπτὸν καὶ ψηλαφητὸν ἐν σώματι

53. 22 τῇ αὐτῇ] σιΡ.5545 1; τῷ αὐτῷ 55: see II. p. 337. ἐμπλάστρῳ]
ἐμπλάτρῳ σ,. θεραπεύεται] σ.5.5551 1; θεραπεύετε gy. 23 ἐμ-
Bpoxats] g3¢45; embroche (or embrochae) 1; ἐν βροχαῖς ate φρόνιμος] φρόνημος
See γίνου] 22,583 1; γενοῦ g4. ὁ ὄφις] 5.55 (See II. p. 338); ὄφις (om. ὁ)
g,g4 (but g4 transposes, ἐν πᾶσιν ὁ ὄφι5). 24 ἀκέραιος) ἀκαίρεος g,. εἰσαεὶ]
2,23 (see Il. p. 338); det gy; om. [lI]. 26 ἐπανορθώσῃς] ἐπανορθώσῃ 23;
ἐπανορθῶσαι σι; ἐπανορθοῦσαι g4; ἐπανορθοῦσσαι (sic) g,3 corrigas 1; κολακεύῃς
I. αἴτει] gg 1; fetel; airy g,; αἰσῇς gs; αἰτήσῃ 55. 27 pavepw-
θείη] σ.5.55; φανερωθῇ g4 with I. 30 τὸ ἐπιτυχεῖν] txt g,9,84; pref. ἡ
εὐχὴ πρὸς gz. These words are omitted in 1, in which however the whole context is
confused. 33 dvtipuxos] So all the four Mss, but I has ἀντίψυ-
χον. 35 καταπλησσέτωσαν] σ,5,555 1; καταπληττέτωσαν 5. 26 δέ-

ρεσθαι] δέρρεσθαι gy. 37 ἕνεκεν} ἕνεκε g,. ἡμᾶς) σ,5,5 11; ὑμᾶς σ56..

220 IGNATIAN EPISTLES.

aA a ε Ψ - Ν
τὸν ἀπαθῆ ὡς Θεόν, δι ἡμᾶς δὲ παθητὸν ὡς ἀνθρωπον᾽ τὸν
κατὰ πάντα τρόπον δι’ ἡμᾶς ὑπομείναντα.

A \ 2 AN
IV. Αἱ χῆραι μὴ ἀμελείσθωσαν᾽ μετὰ τὸν Κύριον ov
A ¥ ,
αὐτῶν φροντιστὴς ἔσο. μηδὲν ἄνευ τῆς γνώμης Tov γι-
3, aA a ν 2QX\
νέσθω, μηδὲ σὺ ἄνευ Θεοῦ γνώμης τι πρᾶσσε' ὅπερ οὐδὲ
πράττεις. εὐστάθει. πυκνότερον συναγωγαὶ γινέσθωσαν᾽
Q ε
ἐξ ὀνόματος πάντας ζήτει. δούλους καὶ δούλας μὴ ὑπερη-
dave’ ἀλλὰ μηδὲ αὐτοὶ φυσιούσθωσαν, ἀλλ᾽ εἰς δόξαν Θεοῦ
, ΄ ν ΄ 9 , Qe.
πλείονα δουλευέτωσαν, Wa κρείττονος ἐλευθερίας τύχωσιν
3 \ las Ν 5 ’ > A lay ἴω 2, θ ἴω θ
ἀπὸ Θεοῦ. μὴ ἐράτωσαν ἀπὸ τοῦ κοινοῦ ἐλευθεροῦσθαι,
ν \ la) ε lal > ,
ἵνα μὴ δοῦλοι εὑρεθῶσιν ἐπιθυμίας.
ἴω lal Ν ,
V. Τὰς κακοτεχνίας φεῦγε, μᾶλλον δὲ περὶ τούτων
a A las 3 lay \
ὁμιλίαν ποιοῦ. ταῖς ἀδελφαῖς μον προσλάλει ἀγαπᾶν τὸν
A A Ἂν ,
Κύριον, καὶ τοῖς συμβίοις ἀρκεῖσθαι σαρκὶ καὶ πνεύματι.
ε ,ὕ Ν A > A ΄ > Eda 3 A
ὁμοίως καὶ τοῖς ἀδελφοῖς μου παράγγελλε ἐν ὀνόματι ᾿Ιησοῦ
Χριστοῦ ἀγαπᾶν τὰς συμβίους ὡς ὁ Κύριος THN εκκληοίδν.
ἴω \ Lal
εἴ Tis δύναται ἐν ἁγνείᾳ μένειν εἰς τιμὴν τῆς σαρκὸς τοῦ
Q Meee 2
Κυρίου, ἐν ἀκαυχησίᾳ pevéro ἐὰν καυχήσηται, ἀπώλετο
ω la) , x
καὶ ἐὰν γνωσθῇ πλὴν Tod ἐπισκόπου, ἔφθαρται. πρέπει δὲ
Lal lanl r \ , wn 3
τοῖς γαμοῦσι Kal ταῖς γαμούσαις μετὰ γνώμης TOU ἐπι-
5 a ν ε sy} \ i
σκόπου τὴν ἕνωσιν ποιεῖσθαι, Wa ὁ γάμος ἢ κατὰ Κύριον
: é
καὶ μὴ Kar ἐπιθυμίαν. πάντα εἰς τιμὴν Θεοῦ γινέσθω.

I ὡς ἀνθρωπον] 1 breaks off at these words. 2 τρόπον] σ.5,5. 1;
δρόμον gy. 4 γινέσθω] g.g3945 1; γενέσθω g,s. 5 ὅπερ] g,g,5¢3 1;
ὥσπερ 4. 6 πράττεις] g,g,5¢3245, though the other form πρᾶσσε ap-

pears just above. As I has πράσσεις here, this must have been an arbitrary altera-
tion of the interpolator, who forgot at the same time to alter the πρᾶσσε and thus
produced an incongruous result. πυκνότερον] ποικνότερον 5. 7 πάντας
ζήτει] πάντα ἐζήτει g, (apparently; see Dressel). 9 πλείονα] £8,843
πλέον I (see Il. p. 345); def. g3. The editors read πλεῖον here without any au-
thority. 10 ἀπὸ pri.] g,g,58455 παρὰ g3. ἐράτωσαν] g, 1; aipérw-
σαν g.g4s; αἱρέσθωσαν g3. The editors have commonly acquiesced in αἱρέτωσαν,
but have not explained what they understood by it. It is an obvious corrup-
tion of ἐράτωσαν, and has been further corrected into aipés@woav. This last is
intended, I suppose, for αἱρείσθωσαν, which would at least be intelligible. κοι-
vot] κυρίου 55, which stands quite alone in this reading. 11 εὑρεθῶσιν]
£13845 with I; ἐλευθερωθῶσιν g,. 12 φεῦγε] g,g,523 1; φεύγετε gy.

13 ποιοῦ] g.g,1; μὴ ποιοῦ g.g3: see II. p. 347. 20 γαμούσαι5] £23245 3

|e)

TO POLYCARP. 231

“A > , , y Ν ε Ν εἰ a
VI. Τῷ ἐπισκόπῳ προσέχετε, ἵνα καὶ ὁ Θεὸς ὑμῖν.
5 , 5 A A ε , 5 »: ie
ἀντίψυχον ἐγὼ τῶν ὑποτασσομένων ἐπισκόπῳ, πρεσβυτερίῳ,
25 διακόνοις" μετ᾽ αὐτῶν μοι τὸ μέρος γένοιτο ἔχειν παρὰ Θεῷ.
συγκοπιᾶτε ἀλλήλοις, συναθλεῖτε, συντρέχετε, συμπάσχετε,
συγκοιμᾶσθε, συνεγείρεσθε, ὡς Θεοῦ οἰκονόμοι καὶ πάρεδροι
καὶ ὑπηρέται. ἀρέσκετε ᾧ στρατεύεσθε, ἀφ᾽ ov καὶ τὰ
3 , VA , ε “ , ε A Ν ’,
ὀψώνια κομίσεσθε. μήτις ὑμῶν δεσέρτωρ εὑρεθῇ. τὸ βάπ-
4οτισμα ὑμῶν μενέτω ὡς ὅπλα, ἡ πίστις ὡς περικεφαλαία, ἡ
3 ε ε ε lanl
ἀγάπη ws δόρυ, ἡ ὑπομονὴ ws πανοπλία" τὰ δεπόσιτα ὑμῶν
N ε la) ο \ » nm 3, “
τὰ ἔργα ὑμῶν, ἵνα τὰ ἄκκεπτα ὑμῶν ἄξια Θεοῦ κομίσησθε.
Ὁ Ss > > , 3 oh Ν ε \
μακροθυμεῖτε οὖν per ἀλλήλων ἐν πραὕὔτητι, καὶ ὁ Θεὸς
μεθ᾽ ὑμῶν. ὀναίμην ὑμῶν διὰ παντός.
ε lal
35 VII. ᾿Ἐπειδὴ ἡ ἐκκλησία ἡ ἐν ᾿Αντιοχείᾳ τῆς Συρίας
> ε x ΄“ A ἴω
εἰρηνεύει, ὡς ἐδηλώθη μοι, διὰ τῆς προσευχῆς ὑμῶν, κἀγὼ
3 ΄ 5 ΄ 3 > , a OY \ A
εὐθυμότερος ἐγενόμην ἐν ἀμεριμνίᾳ Θεοῦ, ἐάν περ διὰ τοῦ
‘ol ~ \ ε A , Las 5
παθεῖν Θεοῦ ἐπιτύχω, εἰς τὸ εὑρεθῆναί με ἐν τῇ αἰτήσει
ε nA
ὑμῶν μαθητήν. πρέπει, Πολύκαρπε θεομακαριστότατε, συμ-
40 βούλιον ἀγαγεῖν θεοπρεπέστατον, καὶ χειροτονῆσαι, εἴ τινα
ΟῚ Ν 3, » a)
ἀγαπητὸν λίαν ἔχετε Kal ἄοκνον, Os δυνήσεται θεόδρομος
καλεῖσθαι: τοῦτον καταξιῶσαι πορευθῆναι εἰς Συρίαν, ἵνα
Ν > τ , ε lal ἮΝ ¥ 3 “ 5
πορευθεὶς εἰς Συρίαν δοξάσῃ ὑμῶν τὴν ἄοκνον ἀγάπην εἰς

γαμόῦσαις (sic) g,: see the note II. p. 350. 22 τιμὴν Θεοῦ] g,9,59; 1; θεοῦ
τιμὴν 5.- 24 ἐπισκόπῳ... «διακόνοις δ.5,855 (comp. I); τῷ ἐπισκόπῳ TE πρεσ-
βυτερίῳ τοῖς διακόνοις 24. 25 ἔχειν] 238453 σχειν (sic) g,. Perhaps σχεῖν
may be the right reading, as in I. Oca] g,; θεου g,g324s. The dative comes
nearer to the reading of I, ἐν θεῷ. 29 ὀψώνια] ὀψόνια g,. κομίσεσθε]
£23845; κομίσησθε g,. δεσέρτωρ] δεσέλτωρ g,94; δεσελτωρ (without accent)
σι. For δεσέρτωρ εὑρεθῇ 5. substitutes διασαλευθῇ, just as it gets rid of all the
other Latin words in the context. It may however have read so owing to
the obliteration of some letters δαισα[(]λ[τωρ]ευθη. The reading of g, is falsely
given in the editio princeps as δεσελτωρευθῆ. 30 μενέτω] μαίνετω
ἔπε 31 δεπόσιτα] πολεμικὰ 5:. 32 ἄκκεπτα] g, 1; ἄσκεπτα g.;
a gy (leaving a blank and not finishing the word); ἀθλα 5. 33 μακρο-
θυμεῖτε] 5.555,5; μακροθυμῆτε g,. πραὕὔτητι] σ.5,,.55.5; πρᾳότητι 8". 37 εὐ-
θυμότερος] εὐθυμώτερος g.. 38 αἰτήσει] σ.5,555.5. There is no authority for
ἀναστάσει in this recension: see Il. p. 355 sq. 39 θεομακαριστότατε] θεομα-
καριστώτατεσ;,. 41 λίαν ἔχετε] σ.5,55 1; ἔχετε λίαν gy. 43 δοξάσῃ]
Β:838.45; δοξάσει g,.

292 IGNATIAN EPISTLES.

Lal e 9 »᾿ > Ν
δόξαν Θεοῦ. ὁ χριστιανὸς ἐξουσίαν ἑαυτοῦ οὐκ ἔχει, ἀλλα
A , aw Q ΕἾ ἴων 9 Ν ε “Ὁ ν
Θεῷ σχολάζει. τοῦτο τὸ ἔργον Θεοῦ ἐστιν καὶ vpwr, ὅταν

‘ ν ν ,
αὐτὸ ἀπαρτίσητε. πιστεύω yap TH χάριτι, OTL ἕτοιμοί ἐστε
fh A lol ΝΥ lal
εἰς εὐποιΐαν Θεῷ ἀνήκουσαν. εἰδὼς ὑμῶν τὸ σύντομον τῆς
ἀληθείας Ov ὀλίγων ὑμᾶς ΡΠ πο ον παρεκάλεσα.
VIII. *Eqet οὖν πάσαις ταῖς ΓΕ ogucts οὐκ ἠδυνήθην
γράψαι διὰ τὸ ἐξαίφνης πλεῖν με ἀπὸ Τρωάδος εἰς Νεάπολιν,
ε XN , 4 , A »»» 3
ὡς τὸ θέλημα προστάσσει, γράψεις ταῖς ἔμπροσθεν ἐκκλη-
a \ qn
σίαις, ὡς Θεοῦ γνώμην κεκτημένος, εἰς TO καὶ αὐτοὺς τοῦτο
a ε Χ , \ ΄, ε BoD Ν
ποιῆσαι--οἱ μὲν δυνάμενοι πεζοὺς πέμψαι, οἱ δέ, ἐπιστολὰς
διὰ τῶν ὑπὸ σοῦ πεμπομένων, ἵνα δοξασθῆτε ἐν αἰωνίῳ
» ε 7 Ψ 3 τ , 5 SZ, \
ἔργῳ--ὡς ἄξιος ὦν, ᾿Ασπάζομαι πάντας ἐξ ὀνόματος, καὶ
a A id A a “
τὴν τοῦ ᾿Επιτρόπου σὺν ὅλῳ τῷ οἴκῳ αὐτῆς καὶ τῶν τέκνων᾽
3 , » \ 3 ΄ PVs , \ ,
ἀσπάζομαι Ατταλον τὸν ἀγαπητόν ov’ ἀσπάζομαι τὸν μέλ-
λοντα καταξιοῦσθαι εἰς Συρίαν πορεύεσθαι: ἔσται ἡ χάρις
per αὐτοῦ διὰ παντός, καὶ τοῦ πέμποντος αὐτὸν Πολυ-
, > ἊΜ ε “A \ Ν 9 lal ε ἴω > Qn
κάρπου. ἐρρῶσθαι ὑμᾶς διὰ παντὸς ἐν Θεῷ ἡμῶν ᾿Ιησοῦ
Χ a ” 3 ® ὃ , > ed Θ τ Ne ye
Blea eu Ομ πε Ney κῷ Ovascunige ερ Nevomaia: (aay Και πεῖν
σκοπῇ. ἀσπάζομαι “AdKynv, τὸ ποθητόν μοι ὄνομα. ἀμήν"
Υ χάρις. ἔρρωσθε ἐν Κυρίῳ.

3 αὐτὸ ἀπαρτίσητε]) g,g,245 1; αὐτὸν ἀγαπήσητε g3. 4 σύντομον]
So g,g.g3g45. The word in I is σύντονον, and this is perhaps the right reading

here also, but it is without authority in this recension. 5 ὑμᾶς γραμμάτων].

£23945 1; ὑμῶν πραγμάτων g,. 8 τὸ θέλημα] g,g,5e4s with 1; τὸ θεοῦ
θέλημα 55. γράψεις} σ.5,545 with 1; add. ov g3. 9 κεκτημένος] £2,848
with 1; κεκτημέναις 55. 15 ἣ χάρι9] txt g,.¢,93 1; add. τοῦ θεοῦ gy.
16 αὐτὸν] αὐτὸν αὐτὸν g,. 18 διαμείνητε] 1; διαμεινέτε 99,3 διαμείνατε
555... ἐπισκοπῇ] σ.Ὁ.55.5.5. There is no authority for reading ἐπισκόπου
in this recension, though it is found in several editions. το “Adknv]
g, 52,53 ἀλκὴν £384. ἀμήν" ἡ χάρις] ZZ.8455 ἡ χάρις μεθ᾽ ἡμῶν" ἀμήν g>.
Subser. τοῦ ἁγίου ἱερομάρτυρος ἰγνατίου ἐπιστολὴ πρὸς πολύκαρπον ἐπίσκοπον
σμύρνης g,g,. In g, the number 7 is added. Nothing in g3g4.

19. ἀμήν: ἡ χάρις] For this un- the incident connected with it see
usual mode of expression and for the note on 2.5- 2165. 21.

TO THE ANTIOCHENES. 233

10.
ΠΡΟΣ ANTIOXETS.

ε Ν , , 5 -“
ἼΓΝΑΤΙΟΣ, ὁ καὶ Θεοφόρος, ἐκκλησίᾳ ἠἡλεημένῃ ὑπὸ Θεοῦ,
5 / ε \ r le fs 5 7 \
ἐκλελεγμένῃ ὑπὸ Χριστοῦ, παροικούσῃ ἐν Συρίᾳ Kat
£ la! 5 , , > 5 3 fe >
πρώτῃ Χριστοῦ ἐπωνυμίαν haBovoyn, τῇ ἐν ᾿Αντιοχείᾳ, ἐν
“A XN ἝΝ ie > A a ,
5 Θεῳ πατρὶ καὶ Κυρίῳ Inoov Χριστῳ χαίρειν.
>) nw ε
I. ᾿ἘἘλαφρά μοι καὶ κοῦφα τὰ δεσμὰ ὁ Κύριος πεποί-
ε a wn
ηκεν, μαθόντι εἰρηνεύειν ὑμᾶς καὶ ἐν πάσῃ ὁμονοίᾳ σαρκικῇ
A ww , n 3 c an c
τε Kal πνευματικῇ διάγειν. Tapakadd oyn ὑμᾶς ἐγὼ ὁ
Aécmioc ἐν Κγρίῳ, ἀξίως mepimatAcal τῆς κλήσεως ες ἐκ-
͵ ’ \ lal
ὁ λήθητε: φυλαττόμενοι τὰς εἰσκωμασάσας αἱρέσεις τοῦ
la > > Ν 5 an “
πονηροῦ ἐπ᾽ ἀπάτῃ καὶ ἀπωλείᾳ τῶν πειθομένων αὐτῷ"
΄, \ x A 3 an
προσέχειν δὲ TH τῶν ἀποστόλων διδαχῇ, Kal νόμῳ Kai
, ’ lal 9 “᾿ Ἁ \ Ξ \
προφήταις πιστεύειν' πᾶσαν ᾿Ιουδαϊκὴν καὶ Ἑλληνικὴν

προς ANTIOYEIC | σα (with 6 in the marg.); τοῦ αὐτοῦ ἐπιστολὴ πρὸς ἀντιοχεῖς
(with 9 in the marg.) g,2,; τοῦ ἁγίου ἱερομάρτυρος ἰγνατίου ἀρχιεπισκύπου θεοπόλεως
ἀντιοχείας ἐπιστολὴ πρὸς ἀντιοχεῖς. θ. £3; ad antiochiam urbem A. For L see
δι:

23 ὑπὸ Χριστοῦ] g.g,g45; α christo 1Τ,; διὰ χριστοῦ g3. [A] translates by the
same preposition as in ὑπὸ θεοῦ (transposing the clauses, ἐκλελεγμένῃ ὑπὸ χριστοῦ,
ἠλεημένῃ ὑπὸ θεοῦ). In 1 the text runs misericordiam a christo consecutae,
omitting θεοῦ, ἐκλελεγμένῃ ὑπὸ (or διὰ). It seems probable therefore that 1 also

had ὑπὸ, since the repetition of the same word would account for the omis-
sion. 27 μαθόντι] g.94; μαθόντα 5,55; discenti L; cum didicissem 1; quando
didicz A. 30 εἰσκωμασάσας] εἰσκομασάσας ,8,; εἰσκομισάσας g3; εἰσκωμά-
σας σᾳ; imductis (εἰσκομισθείσα5) L; 1γεέγοειγϊης 1. In A the whole sentence
φυλαττόμενοι...τοῦ πονηροῦ is translated wt cestodiamur ab tniguts et malis haere-
ἐϊεῖς. 21 ew ἀπάτῃ] 5,5,553; ἐπὶ ἀπάτη gy. ἀπωλείᾳ] ἀπολεία gy.
33 ᾿Ιουδαϊκὴν καὶ Ἑλληνικὴν] gl A; gentilem et judaicum L.

24. πρώτῃ Χριστοῦ κιτ.λ.] See Ps- τὰ δεσμὰ ὁ Κύριος ἐποίησε κατὰ τὸν
Magn. το, with the note. καιρὸν τῆς εἱρκτῆς K.T.A.

26. ᾿Ἐλαφρά μοι κιτ.λ.}] Borrowed 28. παρακαλῶ κιτιλ.] From Ephes.
from the commencement of a letter iv. 1.
written by Alexander of Jerusalem 30. εἰσκωμασάσας] As in Tars. 2 ;
early in the third century to the comp. Clem. Alex. Ped. 11. 12 (p. 241).
Antiochenes and preserved in Euseb. See also Suicer Thes. 5. v.
H, E. vi, τι ’EXadpa μοι καὶ κοῦφα

IGNATIAN EPISTLES,

234

“ Ψ ,
ἀπορρίψαι πλάνην: καὶ μήτε πλῆθος θεῶν ἐπεισάγειν μὴτε
\ x 3 “A , ἌΝ ΓΕ Ἃ A
Tov Χριστον ἀρνεῖσθαι προφάσει τοῦ ἑνὸς Θεοῦ.
! ε , , ἜΝ 2 Ν \ ν Ἂν 4
Κύριος ὁ Θεός coy Κύριος εἷς ἐστιν’ καὶ TOV Eva καὶ μόνον
Ψ id ε ΄ 352 2 Ν \ , ΕἾΤ ΕΝ
κηρύξας Θεόν, ὡμολόγησεν εὐθέως καὶ τὸν Κύριον ἡμῶν
λέγων, Κύριος ἔβρεξεν ἐπὶ Σόλομὰ kai Γόμορρὰ πὰρὰ Κγρίογ
n \ a os , \ > ς ' ἢ
πῆρ καὶ θεῖον' καὶ πάλιν, [καὶ] εἶπεν ὁ Θεός, Ποιήσωμεν

ἄνθρωπον KAT εἰκόνὰ ἡμετέρδν. KAI ἐποίηοεν ὁ Oedc τὸν

ἴω τ; A nA 5 ,
Μωσῆς τε yap ὁ πιστὸς θεράπων τοῦ Θεοῦ εἰπων,

ἄνθρωπον, KAT εἰκόνὰ Θεοΐ ἐποίησεν ayTON’ καὶ ἑξῆς, ἐν
καὶ ὅτι γενήσεται
ἄνθρωπος, φησίν' προφήτην ὑμῖν ἀνδοτήςει Κύριος ἐκ τῶν
ἀλελφῶν ὑμῶν, WC ἐμέ.

ΠῚ:

Θεου, ἐγὼ Θεὸς πρῶτοο, kai ἐγὼ μετὰ Tafta, Kal TAHN ἐμοῦ

εἰκόνι Θεοῦ ἐποίηοσὰ τὸν ἄνθρῶπον.

ε \ ἊΜ 5 ’ ε a
Ot δὲ προφῆται, εἰπόντες ὡς ἐκ προσώπου τοῦ

καὶ
Ν lal , ε ἴω 5 ἴω ΄ ἴων iis - > ,
περι Tov Κυρίου ἡμὼῶν ἴησου Χριστοῦ, yidc, φησίν, ἐλόθη

ἡμῖν, OY H APYH ἄνωθεν, KAl KAAEITAL TO ὀνομὰ AYTOY με-

> ΕΠ ͵ \ lal \ lol 9 ,
οὐκ €cTIN Θεός, περὶ TOV πατρὸς τῶν οὁλων λέγουσιν.

γᾶληο BOYAAC ἄγγελοο, BAYMACTOC, CyMBoyAOc, Θεός icyypdc,

€ZoyciactHc. καὶ περὶ τῆς ἐνανθρωπήσεως αὐτοῦ, ἰλοὺ κε
3 Te] 5; om. L[C][A]. ἡ καὶ εἶπεν] et dixit Ll; quod dixtit A; εἶπεν (om.
καὶ) g (all the four Mss). 8 ἡμετέραν] txt gA; add. et secundum similitudinem
L; add. e¢ similitudinem nostram 1; from Gen. i. 26 καὶ καθ᾽ ὁμοίωσιν. 9 καὶ
ἑξῆς] g18,5845; καὶ τὰ ἑξῆς 3; et paulo post 1; et deinceps guoniam L; def. A.
10 ἐποίησα] g,8,84; fect L; fectt 1; def. g3A. The edd. generally give ἐποίησε in
the Greek, and fect¢in L. This is quite wrong. The passage quoted is Gen. ix. 6,
not Gen. vy. I. 16 φησίν] g (all the four Mss); azt L; zdem...dicit [A];
rursum prophetae proclamaverunt dicentes 1. The editors read φασίν, without any
authority. 17 ἡ ἀρχὴ ἄνωθεν] initium est desuper 1; principium desuper L;
imperium suum super humeros suos A; ἡ ἀρχὴ ἐπὶ Tod wuov αὐτοῦ ἐστιν ἄνωθεν

$18 28384-
the Mss of g combine both forms.
pacis A.
piet for ἐν γαστρὶ λήψεται.

4. Κύριος ὁ Θεός κιτ.λ.] Deut. vi.
4, quoted also Mark xii. 29; but
σου is here substituted for ἡμῶν.

6. λέγων] The passages which fol-
low are taken from Gen. xix. 24 Κύριος
ἔβρεξεν κιτιλ., Gen. i. 26, 27 καὶ εἶπεν

20 ἐν γαστρὶ] g,g3 Ll; om. g,94.

Thus A substitutes ἐπὶ τοῦ ὦμου αὐτοῦ for ἄνωθεν from Is. ix. 6, while

19 ἐξουσιαστής] txt gL; add. princeps
A has only one word conci-

22 ἀμνὸς] txt g.¢,93 1] A; add. ἄμωμος gy.

κιτιλ., Gen. ix. 6 ἐν εἰκόνι κιτιλ., Deut.
XVlil. 15 προφήτην κοιτιλ., in which last
passage the form is influenced by the
quotations in Acts ill. 22, vii. 37.

13. εἰπόντες) The passages which
follow are taken from Is. xliv. 6 ἐγὼ

TO THE ANTIOCHENES. 235

20 TApOENOC [EN γδοτρὶ] λήψετδι Kal TEZETAI YION, KAI KAAECOYCI
\ 3: > nn? ' Ν ἣν lal , C Ἢ
τὸ ONOMA δύτοῦ EMMANOYHA. καὶ περὶ TOU πάθους, ὡς πρό-
BATON ἐπὶ οφᾶγην ἤχθη, KAl ὧς AMNOC ENANTION τοῦ KEIPANTOC

\ ea ΄ δ τιν ε > ἢ 3) > ' a
AYTON ἀφωνος καὶ, ἐγὼ ὧς APNION AKAKON ἀγόμενον τοῦ
θγεοθδι.

ν 3 ’ 3 fe \ ν , »}

25 ΠΑ. Ou τε εὐαγγελισταΐῖ, ELTOVTES TOV EVA TATEPA μονον
3 Ν a Ν \ \ \ ’ὔ ε an 3 ,
ἀληθινὸν Θεόν, καὶ τὰ κατὰ τὸν Κύριον ὑμῶν ov παρέλιπον,
3 3ν > > a 2 c Γ \ © , 5 \ \
ahd eypapav: ᾽Εν ἀρχῇ HN ὁ λόγος Kal ὁ λόγος HN πρὸς TON
Θεὸν καὶ Θεὸς HN ὁ λόγος οὕτος HN ἐν ἀρχηῃ πρὸς τὸν Θεόν.
πὰντὰ Al AYTOY ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ EN.

\ Ay fa) 5) h ς , ΄ \ ,
30 καὶ περι τῆς ἐνανθρωπήσεως" ὁ λόγοσ, φησί, capz ἐγένετο
Ἂν ὦν , > ε ΄ , ' ' > a a
KAl ἐσκήνωσεν EN ἡμῖν" καὶ, BIBAoc γενέσεως IHcoy Xpictoy
GG! ' ς aq) ͵ ε δὲ 5 , 5 ,
Υἱοῦ Aayeid, υἱοῦ “ABpaam οὐ ὃὲ ἀπόστολοι, εἴπόντες OTL

Ἶ = > ε > ΝΜ ¢ ΕἾ \ 1 Ζ ἢ
Θεὸς εἷς ἐςτιν, εἶπον OL αὕτοι OTL εἷς Kal Μεοίτης Θεοῦ καὶ
Ξι ἡ \ \ , τς \ ΄ 9
ἀνθρώπων: καὶ τὴν ἐνσωμάτωσιν καὶ τὸ πάθος οὐκ ἐπῃσ-

, , 4 3: 2 n \ ς

35 χύνθησαν. τί γάρ φησιν; ἄνθρωπος ᾿Ιηοοῆο Χριοτὸς ὁ

AOYC E€AYTON ὑπέρ τῆς τοῦ κόσμου ZAC.

nA lo “7 Ψ , δὴ epee | 5 ͵΄
Νν. Ilas ουν OOTLS EVA καταγγέλλει Θεον ἐπ OVALPETEL

Led = io A to of > t Ν 2 \

τῆς Tov Χριστοῦ θεότητος yidc ἐστιν AlaBbAOY Καὶ ἐχθρὸς
23 καί, ἐγὼ] κἀγὼ g,g,g45; καὶ (om. ἐγὼ) 53; et ego L; et tterum de se ipso referens
dicit, ego autem 1; def. A. In Jerem. xi. 19 it is ἐγὼ δὲ ws ἀρνίον κιτ.λ. (but some
MSS omit δὲ). ws] ws ws g,. 26 παρέλιπον] £83845; παρέλειπαν g..
29 οὐδὲ ἕν] txt Ll; add. ὃ γέγονεν (γέγονε) g (all four Mss) A. An argument for
omitting ὃ γέγονεν here is the fact that in early writers these words were commonly
connected not with the preceding, but with the following sentence. 31 γενέ-
σεως] 5,53; γεννέσεως 24; γεννήσεως g,; generationis LIA. 32 Δαυείδ]
δαδ σ΄. 23 ὅτι] σ. 5.5.5 LIA; ὅ (sic) g,. eis] gIA; om. L.
35 τί γάρ φησιν] g; guid enim ait L; sed potius fiducialiter subjunxerunt dicentes 1;
veluti guando dicunt A. 36 ὑπὲρ τῆς τοῦ κόσμου ζωῆς] with Joh. vi. 51;
pro seculi vita 1; pro mundi vita L; ὑπὲρ τῆς τοῦ κόσμου ζωῆς Kal σωτηρίας g (all
four Mss); 270 mundo A. 37 ἕνα] LIA; add. καὶ μόνον g.

38 θεότητος] g,g,93 LIA; δυνάμεως gy. vids ἐστιν διαβόλου] fileas est diaboli L1;
hi filit veri sunt satanae A: διάβολος g: see the lower note.

Θεὸς πρῶτος x.7.A., from Is. ix. 6 vids tations are taken from Joh. i. 1 sq.
ἐδόθη «.7-A., from Is. vii. 14 0d ἡ Ἂν ἀρχῇ x.t.A., from Joh. i. 14 ὁ λόγος
παρθένος «.t.A., from Is. liii. 7 ὡς «.7.Ar., from Matt. i. I Βίβλος γενέσεως
πρόβατον «.7.X., and from Jer. xi. 19 κιιλ,, from 1 Tim. 11. 5, 6, εἷς Θεὸς
ἐγὼ ws ἀρνίον K.T.A. K.T.A.

27. ἔγραψαν] The following quo- 38, υἱός... διαβόλου «.7.A.] The ex-

236 IGNATIAN EPISTLES.

, ᾿ y ε A A 3 A ,
TACHC AIKAIOCYNHC’ O TE ὁμολογῶν Χριστὸν οὐ τοῦ ποιή-
σαντος τὸν κόσμον υἱὸν ἀλλ᾽ ἑτέρου τινὸς ἀγνώστου, παρ
ἃ 5 7, ε , ε lol a ᾿Ξ,»
ὃν ἐκήρυξεν ὁ νόμος καὶ οἱ προφῆται, οὗτος ὄργανόν ἐστιν
3 lal aA ΄ ng \
αὐτοῦ τοῦ διαβόλου ὅ τε THY ἐνανθρώπησιν παραιτούμενος
με \ \ aA ΝΣ
καὶ τὸν σταυρὸν ἐπαισχυνόμενος, δι’ ὃν δέδεμαι, οὗτός 5
> SNe, πᾶν, epi , \ ES \
ἐστιν αντίχριστος" ὁ τε ψιλὸν ἄνθρωπον λέγων τὸν Χριστὸν
> ’ ͵ 3 \ \ , > ἀκ τὰ πὸ \
ἐπᾶρατός ἐστι κατὰ τὸν προφήτην, οὐκ ἐπὶ Θεῷ πεποιθὼς
> δέ νὰ 2 ͵ \ \ Ἂν ff
ἀλλ᾽ ἐπὶ ἀνθρώπῳ: διὸ Kal ἄκαρπός ἐστιν, παραπλησίως

ἢ)

TH ATPIOMYPIKH.

I ποιήσαντος] ποιήσαντον g..
dictum prophetae 1A; om. g4.
mus (παραπλήσιοΞ) L.

κατὰ τὸν προφήτην] g,g,83 L; secundum
8 ἀνθρώπῳ] ανων g,. παραπλησίως] proxt-
9 ἀγριομυρίκῃ] ἀγριομηρύκῃ g,. 10 ὦ] g,93LA;
ὁ g,; cum sim (dv) 1; τῇ gy (thus making νεολαία a dative). νεελαία] sovellum
olivae 1; νεολαία g394; νεολέα g.g,; juventus L; novi puert A. For the reasons

which have decided me to adopt the less supported reading νεελαία see the lower

note. Il ὑμῖν] ὑμῶν gz.

pressions are taken from Acts xiii. Io.
For the other reading διάβολος comp.
Joh. vi. 70.

7. emapatos Κιαὶλ Jer. xvii. 5
ἐπικατάρατος ὁ ἄνθρωπος ὃς τὴν ἐλπίδα
ἔχει ἐπ᾽ ἄνθρωπον... καὶ Κυρίου
καὶ ἔσται ὡς
ἀγριομυρίκη ἐν τῇ ἐρήμῳ κιτιλ. Comp.
Ps-Trall. 11, with the note on ἀνθρω-
πολάτρας.

10. νεελαία] ‘young olive, the
metaphor being suggested by the
previous ἀγριομυρίκη ; comp. Ps:
CXXVli (ΟΧΧΥ 111). 3 ws νεόφυτα ἐλαιῶν.
The devout servant of God is else-
where compared to an olive-tree;
Ps. li (lii). 9 ὡσεὶ ἐλαία κατάκαρπος ἐν
τῷ οἴκῳ τοῦ Θεοῦ (comp. Hos. xiv. 6),
Jer. xi. 16 ἐλαίαν ὡραίαν εὔσκιον, Ecclus.
XXIV. 14 ὡς ἐλαία εὐπρεπὴς ἐν πεδίῳ
(of wisdom), 1. 10 ὡς ἐλαία ἀναθάλ-
λουσα κάρπους. See also Philo Quaest.
im Gen. iv. 1 (VII. p. 58) for the typi-
cal character of the olive tree. On
the other hand for νεολαία comp.
Clem. Alex. Protr. 9 (p. 69) ἥκετε,
ἥκετε, ὦ νεολαία ἡ ἐμή, Euseb. V. C.
iv. 43 τὰ παρ᾽ αὐτοῖς ἀνθοῦντα κἀλλὴη
τῆς τοῦ Θεοῦ νεολαίας.

a Fea
aro
> ΄ « , > me
ἀποστῇ ἡ καρδία αὐτοῦ

14 ὁ θεὸς ἡ κοιλία, καὶ] AL* (see p. 637); deus

12. βλέπετε κιτ.λ.] A combination
of Phil. ii. 2 βλέπετε τοὺς κύνας, βλέ-
πετε τοὺς κακοὺς ἐργάτας, and Phil. ii.
18, 19 τοὺς ἐχθροὺς k.t.A., with Is, lvi.
ΤΟ κύνες ἐνεοί.

kakxevtpexeis| ‘guick, nimble, clever,
in mischief? and so ‘wily’ The
word occurs as early as Epichar-
mus; Bekker Andzatt. p. 105. Like
so much of the peculiar diction of
our Pseudo-Ignatius, it is a Euse-
bian word; Fraep. Ev. iv. τ (p. 132)
τὸ δεινὸν καὶ KakevTpexes τῶν περὶ τὴν
κακότεχνον ταύτην διατριβὴν τευταζόν-
των.

15. τοὺς κύνας τοὺς ἐνεούς)])͵ The
‘dumb dogs’ of Is. lvi. 10 are in-
troduced again, Ps-Ephes. 7 κύνες
€veol, ov δυνάμενοι ὑλακτεῖν, λυσ-
σῶντες λαθροδῆκται. Here ἐνεοὺς is ren-
dered vabidos by 1 (but not by L in
Ephes. 7, as stated by Ussher, for ἐνεοὶ
does not occur there in the genuine
Ignatius, and ‘rabidi’ is a translation
of λυσσῶντες). This seems to be ex-
plained by Epiphan. Haer. xxviii.
3 (p. 1035 Sq.) of μὲν αὖθις μανέντες,
δίκην λυσσητήρων κυνῶν, ἐπὶ τὸν ἴδιον

Ia / ¢ “ ,
αὐτῶν δεσπότην ὑλακτοῦσι, καθάπερ

ΤΟ

TO THE ANTIOCHENES. 237

a , ε oA > le) “A , >
VI. Ταῦτα γράφω ὑμῖν, ὦ τοῦ Χριστοῦ νεελαία, ov
Ν εἰ fa Ν A ,ὕ ἰλλὰ ,
συνειδὼς ὑμῖν TO τοιοῦτο φρόνημα, ἀλλὰ προφυλαττόμενος
A \ Vaz , > \
ὑμᾶς, ὡς πατὴρ TA ἑαυτοῦ τέκνα. BAETIETE οὖν τοὺς κακεν-
τρεχεῖς éprdtac, ToYc ἐχθροὴς τοῦ οτδυροῦ τοῦ Χριοτοῦ,
ὧν TO τέλος ἀπώλειὰ, ὧν [ὁ Θεὸς H κοιλίὰ, Kal] Η δλόξὰ ἐν
> ' 5, Ἐξ τς ͵ \ , \ 3 , \
TH aicyYNH ἀὐτῶν. Βλέπετε TOyC KYNAC TOYC ENEOYC, TOUS
» Ν ΄ \ 5 \ ὃ / \ 5 (ὃ
ὄφεις τοὺς συρομένους, τὰ φολιδωτὰ ὁρακόντια, TAS ἀσπίδας,
Ν ὩΣ ΄, 3 lal
τοὺς βασιλίσκους, τοὺς σκορπίους" οὗτοι yap εἰσι θῶες

3, ’, 5 ΤᾺ ’ὔ
ἀλωποί, ἀνθρωπόμιμοι πίθηκοι.

VIL.

venter est, quorum 1; om. g.

Παύλου καὶ Πέτρου γεγόνατε μαθηταί μὴ ἀπο-

The words are perhaps an insertion to complete the

quotation, but the coincidence of authorities in their favour gives them a claim to

consideration.

15 τοὺς κύνας] om. g3.

Ξ is] ἐ is σ
ἐνεούς] ἐννεούς fy.

16 φολι-

δωτὰ] sguamosos 1A; φιλόδωρα g,83; φιλόδορα g,sg4s; 2γιγουεαίος L (see the lower

note).
ἀπολέσηται 5...

ἐξ ὑπαρχῆς Ἰουδαῖοι τοῦτον ἀγνοήσαντες
κέκληνται Κύνες ἐννεοί.. .φασὶ γὰρ τοὺς
λυσσῶντας κύνας ἐννεοὺς καλεῖσθαι διὰ
τὸ νωδοὺς ἀποτελεῖσθαι ἐκ τῆς καταλιμ-
πανούσης αὐτοὺς διανοίας. This is an
entire misunderstanding of the mean-
ing of the prophet ; but the supposed
secondary sense, which was thus at-
tached to the word, accounts for the
employment of it in these two pas-
sages of the spurious Ignatius, where
‘madness,’ not ‘sloth’ or ‘remiss-
ness,’ is the idea.

16. συρομένους] ‘trazling, as e.g.
Antiphilus in Azzhofl. 11. p. 175
πᾶσα δὲ νηδὺς cupopevn; Comp. LXX
Micah vil. 17 ὡς ὄφεις σύροντες γῆν.
Later lexicographers and others seem
to have confused σύρειν, σύρεσθαι,
with oupi¢ew. So perhaps the Scho-
liast on Lycophr. 217 σύρουσαν ἅλμῃ
κἀπὶ ῥοιζοῦσαν πάτρῃ, who has the
gloss, συρομένην, συρίζουσαν τῇ πατρίδι.
The confusion was assisted by such
passages as Job xxvii. 23 συριεῖ αὐτὸν
ἐκ τοῦ τύπου αὐτοῦ, Is. v. 26 συριεῖ
αὐτοὺς (ν. 1. αὐτοῖς) ἀπ᾽ ἄκρου τῆς γῆς.
See the notes of Ussher and Cotelier

Ig γεγόνατε] g3 fiates L; estis 1A.

ἀπολέσητε] £83245 3

here. There is no sufficient ground
however for ascribing this confusion
to our Ignatian writer.

φολιδωτὰ Arist. de Part. An. iv.
12 (p. 692) τὰ μὲν τριχωτά ἐστι, τὰ δὲ
φολιδωτά, τὰ δὲ λεπιδωτά, οἱ δὲ ὄρνιθες
πτερωτοί. The φολὶς is the horny
scale of a reptile as opposed to the
Aeris the thin scale of a fish; 20. iv.
II (p. 691) ἔστι δ᾽ ἡ φολὶς ὅμοιον
χώρᾳ λεπίδος, φύσει δὲ σκληρότερον.
The ‘infoveatos’ of L is explained
by. the fact that Suidas (p. 1521
Gaisford) under φολιδωτὸς writes,
ὁ δὲ κροκόδειλος τὰς χειμερίους ἡμέρας
pb φωλεύει κατὰ γῆς ἐγκεκρυμμένος,
and that at a later point (p. 1534)
some copies in connexion with φω-
hed, φωλεύειν, etc., give φωλίς" καὶ
φωλιδωτός.

18. ἀλωποί] ‘foxr-like’: see Hesych.
ἀλωπός" ἀλωπεκώδης, πανοῦργος" Σο-
φοκλῆς Θυέστῃ ᾿Ινάχῳ, and similarly
Etym. Magn. 5. ν. It is a fit epithet
of the jackal (Aas).

19. Παύλου κιτ.λ.)] Ps-Magn. τὸ
Παύλου καὶ Πέτρου θεμελιούντων τὴν
ἐκκλησίαν [τὴν ἐν ᾿Αντιοχείᾳ]! For 83.

a7 IGNATIAN EPISTLES.

A 3
λέσητε THY παραθήκην. μνημονεύσατε Evodiov τοῦ ἀξιο-
la \ A Ἁ
μακαρίστου ποιμένος ὑμῶν, ὃς πρώτος ἐνεχειρίσθη παρὰ
μὴ καταισχύ-

\ , 2 , θ ΄ aS ae \ \ 40
VWILEV TOV TATENA γενωμεσα γνήσιοι TALOES, ANAM μὴ νοῦσοι.

A 9 , Q ε ,
των ἀποστόλων ΤῊΝ ὑμετέραν προστασιαν.

" 9 , Cue hat en \ »

οἴδατε ὅπως συνανεστράφην μεθ᾽ ὑμῶν: ἃ παρὼν ἔλεγον 5
an la) Ni 3, . '

ὑμῖν, ταῦτα Kal ἀπὼν γράφω" εἴ τις οὐ φιλεῖ TON Κύριον

Ἰησοῦν, ἤτω ANADEMA.

an ο ἴω ,
ὑμῶν γενοίμην, ὅταν ᾿Ιησοῦ ἐπιτύχω.

τῶν AECMON.

Witt.

MIMHTAIL MOY γίνεοθε.

ἀντίψυχον

MNHMONEYETE MOY

¢ , 1 V9 Ga '
Ou πρεσβύτεροι, TTOIMANATE τὸ ἐν YMIN TIOIMNION,

ἕως ἀναδείξῃ ὁ Θεὸς τὸν μέλλοντα ἄρχειν ὑμῶν" ἐγὼ γὰρ

HAH οπένδομδι, INA Χριοτὸν KEPAHCO.

ε ΄
Ou διάκονοι γινω-

, 7 3,5 ἃς > , \ ὃ , A
OKETWOQAV OLOUV εἰσιν ἀξιώματος, και σπου alérwoav αμεμ-

3 7 5 \ A
πτοι EWOAL, LWA WOW μιμῆταυ Χριστονυ.
aA \ “A 4
τοῖς πρεσβυτέροις καὶ τοῖς διακόνοις.

ε εὖ ε ,
ὁ λαὸς ὑποτασσέσθω
at παρθένοι γινω-

σκέτωσαν τίνι καθιέρωσαν ἑαυτάς.
Ἂν ε
IX. Ot ἄνδρες στεργέτωσαν τὰς ὁμοζύγους, μνημο-

oo
5254

2 ὑμῶν] g.g3LlA: ἡμῶν

5 ἃ] quae L; et guae A; quae ergo 1; ws g,8,84; ὡς οὖν 5.
8 "Inoot] g; christum 1; tesum christum A;
12 σπένδομαι] add. et tempus resolutionis meae instat L. This

1225845 ἔστω 55.

deo L.

3 ὑμετέραν] 5.55. 5111 ; ἡμετέραν 2324.
7 ἤτω]

addition is wanting in glA. For σπένδομαι g3 has σπεύδομαι, and | γεέζηο.

13 ἄμεμπτοι] glA; immaculatd (ἄμωμοι 9) L.
Petermann supposes that the Greek text of A
20 σωφρονείτωσαν] g4; castificent L; erubescant [A];

abrahamum A (comp. τ Pet. iii. 6).
was Σάρρα ἴδιον.

Paulijsee Acts: xi. 26, xiii. 1, ἜΓΟΣ;
ΤΠ ΕἾ deter, Galati. τι 1 15 cot
however strictly accurate to say that
either ‘founded’ the Church of An-
tioch: comp. Acts xi. 20 sq.

I. Evodtov] The constant tra-
dition, whatever may be its worth,
makes Euodius or Euhodius the first
bishop of Antioch after the Apostles ;
Euseb. ἐπ 2. 114.22 .Ciz0n. τι Ὁ
152(Schoene). Accordingly Socrates,
HI. E. vi. 8, writes Ἰγνάτιος ᾽Αντιο-
xelas τῆς Συρίας τρίτος ἀπὸ τοῦ
ἀποστόλου Πέτρου ἐπίσκοπος, and Ori-

gen Hom. vt. in Luc. (Ill p. 938)

19 σάρκα ἰδίαν] gL]: sarra

doubtless means the same, though
he says τὸν ᾿Ἰγνάτιον... τὸν peta τὸν
μακάριον Πέτρον τῆς ᾿Αντιοχείας δεύ-
τερον ἐπίσκοπον (just as Eusebius,
HT. E. iit. 22, 36, calls him δεύτερος
ἐπίσκοπος; not reckoning in 5. Peter,
and so also Mart. Rom. Ign. 1). A
more precise statement is hazarded
in Afost. Const. vii. 47 ᾿Αντιοχείας
δὲ Εὐόδιος μὲν ὑπ᾽ ἐμοῦ Πέτρου, ᾿Ιγνά-
τιος δὲ ὑπὸ Παύλου.

5. ἃ παρὼν κιτ.ιλ.] Similarly 2 Cor.
Mild, -2):veomp. τα Cor. wv: 3,

6. εἴ τις ov φιλεῖ κ.τ.λ.]
I Cor. xvi. 22.

From

TO THE ANTIOCHENES. 239

Ἂν ν ERs 3 Ni Cues, 28 ’ 5 A ,
VEVOVTES. OTL μια EVL, OU πολλαὶ ενυ, € όθησαν εν ΤΊ) KTLOEL.
A , \ a ε , 207
at YVUVQLKES TLLATMO OV TOUS ἄνδρας ως σαρκα ἰδίαν, μηδὲ

5 > , 5 Χ ’, A 4 ,
20 ἐξ ονοματος AUTOUS τολμάτωσαν καλεῖν, σωφρονείτωσαν δέ,

, » A ε 4 i 4 a ἈΝ
μόνους ἄνδρας τοὺς ὁμοζύγους εἶναι νομίζουσαι, οἷς καὶ
, ῪΝ ι τὶ al \
ἡνώθησαν κατὰ γνώμην Θεοῦ. ob γονεῖς, τὰ τέκνα παι-
ε
δεύετε παιδείαν ἱεράν.

ay τῷ Kae 3
€Y YMIN H.

Ν ἴω Ν r o
τὰ τέκνα, τιμᾶτε TOUS γονεῖς, Na

\ ε “ 4
X. Ot δεσπόται, μὴ ὑπερηφάνως τοῖς δούλοις προσέ-
Ν Ν Ν / > Nee 3 ῃ
XETE, μιμούμενοι τὸν τλητικὸν Ἰὼβ εἰπόντα, εἰ δὲ καὶ ἐφδύ-
AICA KPIMA θεράποντός MOY ἢ OEPATTAINHC MOY, κρινομένων
AYT@N πρός Me τί γὰρ ποιήοω, EAN ETACIN Moy ὁ Κύριος
> \ ΝΙΝ ΕἸ 5 Sure ε ὃ a 4
TOIHCHTAIL; Καὶ TQ ἑξῆς ἐπίστασθε. ου οὔλοι, μὴ παρορ-
, \ “ἢ ν μὴ A 5
γίζετε τοὺς δεσπότας ἐν μηδενί, ἵνα μὴ κακῶν ἀνηκέστων
A »
ἑαυτοῖς αἴτιοι γένησθε.
x > Ν 4) , ν \ e Ν ,
ΧΙ. Μηδεὶς ἀργὸς ἐσθιέτω, wa μὴ ῥεμβὸς γένηται
XN ’ 6 3 , θ μι λ ὃ / ,
Kal πορνοκόπος. μέθη, ὀργή, φθόνος, λοιδορία, κραυγή,
, \ > , ς n ε ΤᾺ N
βλασφημία, muré ὀνομαζέοθω ἐν ὑμῖν. αἱ χῆραι μὴ σπα-
σωφρονιζέτωσαν σ,55.55ς5; sciant (φρονείτωσαν ?)1. The edd. have retained σωῴφρο-
νιζέτωσαν, though a transitive verb makes no sense.
(comp. 1A); pracferamind (προέχετε).
THB] g.g,g3Ll1A; υἱὸν gy. 27 θεραπαίνης] θεραπένης δ΄. 20 ποι-
ἠσηται) σ.5555.5; ποιήσεται g,. 30 ἐν μηδενί] gl; propier res nihili A (prob.
an interpretation of ἐν μηδενί); 2 era L. 31 ἑαυτοῖς] g,g3945L1; αὐτοῖς g,;
om. A. 32 ῥεμβὸς] £23843 ῥεμπτὸς σ΄: 33 πορνοκόπος] £3 πορνοσκόπος

σ.5555.45, and so the edd., but see Steph. Ζ ἦε. 5. ν. (ed. Hase et Dind.).
34 βλασφημία] glA; dlasphemiae L.

25 προσέχετε] σ
26 τὸν τλητικὸν] 5Α]; om. L.

7. μιμηταί μου γίνεσθε] 1 Cor. iv.
106: χὶ 1.

8. μνημονεύετέ μου «t.A.] From
Col. iv. 18.

10. ποιμάνατε κιτ.λ.] From 2 Pet.
Vv. 2.

II. ἐγὼ yap «7.A.] 2 Tim. iv. 6,
followed by Phil. iii. 8.

19. ὡς σάρκα ἰδίαν] Comp. Ephes.
Vv. 29.

μηδὲ ἐξ ὀνόματος κιτιλ}] Afost.
Const. vi. 29 ὡς ἡ ἁγία Σάρρα τὸν
᾿Αβραὰμ ἐτίμα οὐδ᾽ ἐξ ὀνόματος αὐτὸν
ὑπομένουσα καλεῖν ἀλλὰ κύριον αὐτὸν

προσαγορεύουσα κοιτιλ. (comp. I Pet.
111. 6). This passage will account for
the substitution in the Armenian.

23- wa ev ὑμῖν 7] Exod. xx. 12;
comp. Ephes. vi. 3.

26. εἰ δὲ καὶ «.7.A.] From Job xxxi.
13, 14.
32. μηδεὶς ἀργὸς κιτ.λ.] Suggested

by 2 Thess. iii. Io.

34. μηδὲ ὀνομαζέσθω κ-τ.λ.1] From
Ephes. v. 3.

σπαταλάτωσαν, καταστρηνιάσωσι)
These two words in this connexion
are borrowed from 1 Tim. v. 6, 11,

240 IGNATIAN EPISTLES.

’ ν \ , A , “Ὁ ,
ταλάτωσαν, Wa μὴ καταστρηνιάσωσι τοῦ λόγου. τῷ Καί-
“ Χ »
σαρι ὑποτάγητε, ἐν οἷς ἀκίνδυνος ἡ ὑποταγή. τοὺς ἄρχοντας
οὗ 9 , 5 ᾿Α ν Ν ὃ “Ὁ. 5 Ν ἴω
μὴ ἐρεθίζετε εἰς παροξυσμόν, ἵνα μὴ δῶτε ἀφορμὴν τοῖς
A x 7 x
ζητοῦσι καθ᾽ ὑμῶν. περὶ δὲ γοητείας ἢ παιδεραστίας ἢ
ε κ An »
φόνου περιττὸν τὸ γράφειν, ὁπότε ταῦτα καὶ τοῖς ἔθνεσιν
5 ε 3
ἀπηγόρευται πράττειν. ταῦτα οὐχ ὡς ἀπόστολος παρακε-
ε “ ε ε A
λεύομαι, ἀλλ᾽ ws σύνδουλος ὑμῶν ὑπομιμνήσκω Vpas.
4 ὑμῶν] 5.114 ; ἡμῶν σ.5.5.. The ἀφορμὴν is repeated after ἑητοῦσιν καθ᾽

ὑμῶν by LA, being probably a reminiscence of 2 Cor. xi. 12 ἵνα ἐκκόψω ἀφορμὴν τῶν

θελόντων ἀφορμήν. δὲ] glA; om. L. γοητείας] g4s; γοητίας g,9,93.

I. τῷ Καίσαρι x7.d.] See Mart. νων, ὑποδιακόνων, ἀναγνωστῶν, Ψαλ-

len. Rom. 6 (p. 515), and the re-
marks, II. p. 379.

3. εἰς παροξυσμόν] This expression
occurs Heb. x. 24 in a different con-
nexion. The words which follow,
iva μὴ κιτιλ., are an echo of 2 Cor. xi.
12. So again περιττὸν τὸ γράφειν is
borrowed from 2 Cor. ix. 1, and καὶ
τοῖς ἔθνεσιν κιτιλ. iS suggested by
1 Cor. v. I.

9. τὸ ποθεινόν κιτ.λ.] 1.6. Hero.
For the expression see Ign. Polyc. 8
with the note II. (p. 361).

II. ὑποδιακόνους κιτιλ. See the
enumeration of the Church officers
at Rome (A.D. 251) by Cornelius in
Euseb. 27. £. vi. 43 πρεσβυτέρους τεσ-
σαράκοντα ἔξ, διακόνους ἑπτά, ὑποδια-
κόνους ἑπτά, ἀκολούθους δύο καὶ τεσ-
σαράκοντα, ἐξορκιστὰς δὲ καὶ ἀναγνώσ-
τας ἅμα πυλωροῖς δύο καὶ πεντήκοντα,
χήρας σὺν θλιβομένοις ὑπὲρ τὰς χιλίας
πεντακοσίας. Of these offices the
acolytes were confined to the West-
ern Church and so are not mentioned
here. On the other hand the ‘dea-
conesses’ seem to have been con-
fined to the Eastern Church at this
time. See also Apost. Const. iii. 11
τοῖς λοιποῖς κληρικοῖς... οἷον ἀναγνώσταις
ἢ ψάλταις ἢ πυλωροῖς ἢ ὑπηρέταις k.T.A.,
Vili. 12 πατριαρχῶν, προφητῶν, δικαί-
ὧν, ἀποστόλων, μαρτύρων, ὁμολογη-
τῶν, ἐπισκόπων, πρεσβυτέρων, διακό-

τῶν, παρθένων, χηρῶν, λαϊκῶν k.T.Ar., 20.
ὁ ἐπίσκοπος, ἔπειτα οἱ πρεσβύτεροι καὶ
οἱ διάκονοι καὶ ὑποδιάκονοι καὶ οἱ ἀνα-
γνῶσται καὶ οἱ ψάλται καὶ οἱ ἀσκηταί,
καὶ ἐν ταῖς γυναιξὶν αἱ διακόνισσαι καὶ
αἱ παρθένοι καὶ αἱ χῆραι; comp. Viii.
19—28, 31, Apost. Can. 43, Cone.
Laodic. Can. 24 τῆς ἐκκλησιαστικῆς
τάξεως ἕως ὑπηρετῶν ἢ ἀναγνωστῶν ἢ
ψαλτῶν ἢ ἐπορκιστῶν ἢ θυρωρῶν ἢ τοῦ
τάγματος τῶν ἀσκητῶν, Conc. Antioch.
Can. το. Of these lower orders the
‘sub-deacons’ are first mentioned in
the middle of the third century, in
the passage of Cornelius already
quoted and in the contemporary
letters of Cyprian. On the cause of
the institution of this office see Phz-
lippians p. 188 sq. The ‘readers’
occur as early as Tertullian de
Praescr. 41 ‘hodie diaconus, qui cras
lector,’ where the language shows
that this was already a firmly esta-
blished order inthe Church. Of the
‘singers’ the notices in the Afos-
tolical Constitutions are probably
the most ancient. The ‘ door-keep-
ers,’ like the subdeacons, seem to be
first mentioned in the ietter of Cor-
nelius. The κοπιῶντες first appear a
full century later; see the next note.
The ‘exorcists,’ as we have seen,
are mentioned as a distinct order
by Cornelius, while in Afost. Const.

TO THE ANTIOCHENES.

ATh

241

3 , δ 9 , 9 ΄
Ασπάζομαι TO αγιον πρεσβυτέριον. ἀσπάζομαι

Aine ᾿ ΄ δ ἘΝ ΄, ” AES ὦ
τους ἰἱερους διακόνους, και TO ποθεινόν μου ονομα, OV ἐπίδοιμι

5 Ἂς 5 A 9 , Εὐ σ la) 9 , -
αντι εμου εν πνευματι αγιῳ, οταν Χριστου επιτυχω" ου

> , ,
αἀντίψυχον γενοίμην.

> δ, ε »3 5 ,
ἀσπάζομαι ὑποδιακόνους, ἀναγνώστας,

, 4 Ay A 9 Z ε ,
ψάλτας, πυλωρούς, TOUS κοπιῶντας, ETOPKLOTAS, ὁμολογητάς.

7 ὑμᾶς] ἡμᾶς gs.
diate reading ἐφίδοιμι (ἐφείδοιμι).

9 ἐπίδοιμι) vreservavi | (ἐφειδόμην) pointing to an interme-

12 ἐπορκιστάς] g,g,5e45 ; ἐξορκιστάς 23;

exorcistas Ll; om. A (substituting ve/zgzosos for the two words, ἐπορκιστάς, ὁμολογη-

tds): see the lower note.

Vili. 26 it is ordered that they shall
not be ordained, because it is a spi-
ritual function which comes direct
from God and manifests itself by its
results. The name and the function
however appear much earlier in the
Christian Church; e.g. Justin Mart.
Apol. ii. 6 (p. 45). The forms ἐπορ-
κιστὴς and ἐξορκιστὴς are convertible ;
e.g. Justin Mart. Dzal. 85 (p. 311)
οἱ ἐξ ὑμῶν ἐπορκισταὶ ... ἐξορκίζουσι
καλ. The ‘confessors’ hardly de-
serve to be reckoned a distinct order,
though accidentally they are men-
tioned in proximity with the different
grades of clergy in Afost. Const.
vill. 12 already quoted. Perhaps the
accidental connexion in this work
has led to their confusion with the
offices of the Christian ministry in
our false Ignatius. In Afost. Const.
Vili. 23 διατάσσομαι περὶ ὁμολογητῶν"
ὁμολογητὴς οὐ χειροτονεῖται k.T.A., they
are treated in much the same way as
the exorcists, being regarded as in
some sense an order and yet not
subject to ordination. Possibly how-
ever the word opodoynrai has here a
different sense, ‘chanters, as the
corresponding Latin ‘ confessores’
seems sometimes to have, e.g. in the
Sacramentary of Gregory ‘Oremus
et pro omnibus episcopis, presbyteris,
diaconibus, acolythis, exorcistis, lec-
toribus, ostiariis, confessoribus, vir-
ginibus, viduis, et pro omni populo
sancto Dei’; see Ducange (oss.

IGN. III.

Lat. s, v. (11. p. 530, Henschel).

12. τοὺς κοπιώντας] ‘the labourers,
1.6. ‘grave-diggers’ or ‘sextons.” In
a law of the year 357 (Cod. Theod.
xiii. 1) mention is made of ‘clerici
qui copiatae appellantur, and ano-
ther law of the year 361 (Cod. Theod.
xvi. 2. 15) runs ‘clerici vero vel his
quos copiatas recens usus instituit
nuncupari’ etc. From these passages
it is clear that the name was not in
use much before the middle of the
fourth century, though the office
under its Latin name ‘fossores’ or
‘fossarii’ appears somewhat earlier.
Even later Epiphanius (£2fos. Fid.
21) writes καὶ κοπιαταί, οἱ τὰ σώματα
περιστέλλοντες τῶν κοιμωμένων, as if
the word still needed some explana-
tion. In accordance with these facts
Zahn (/. v. A. p. 129) correctly argues
with regard to our Ignatian writer,
urging that on the one hand he would
not have ascribed such language to
Ignatius if the word had been quite
recent, while on the other hand his
using the participle (τοὺς κοπιῶντας)
rather than the substantive indicates
that it had not yet firmly established
itself. For these ‘copiatae’ see es-
pecially de Rossi Roma Sotterranea
III. p. 533 sq., Gothofred on Cod. Theod,
Il. cc., and for the Latin ‘fossores’
Martigny Dict. des Antig. Chrét. s.v.
See also the inscriptions, C. 7. G. 9227,
Bull. de Corr. Hellen. Vil. p. 238,
Fourn. of Hellen. Stud. Vi. p. 362.

242 IGNATIAN EPISTLES.

ἰσπάζομαι τὰς φρουροὺς τῶν ἁγίων πυλώνων, τὰς ἐν Χριστῷ
ἀσπάζομ, ρουροὺς y , τὰς ἐν Χριστῴ
’ 3 4 \ -
διακόνους. ἀσπάζομαι τὰς χριστολήμπτους παρθένους, ὧν
ὀναίμην ἐν Κυρίῳ “Inco.
, 3 tf Ν Ν ᾽ὔ > Ν toe if
χήρας. ἀσπάζομαι τὸν λαὸν Κυρίου ἀπὸ μικροῦ ἕως μεγά-
λου, καὶ πάσας τὰς ἀδελφάς μου ἐν Κυρίῳ.
peti.

αὐ Ἀ , > la) ,ὕ
καὶ τὰ φίλτατα αὐτοῦ τέκνα.
ε 5 Ν ἀμ τὸν 4 Ν , \ ε “ -“ Ν
ὁ ἀξιοπρεπὴς ἐπίσκοπος, ᾧ καὶ μέλει περὶ ὑμῶν, ᾧ καὶ

5 ᾽ὔ ἈΝ
ἀσπάζομαι τὰς σεμνοτάτας

> a Ν Ν \ ε 4 > la)
Ασπάζομαι Κασσιανὸν καὶ THY ὁμόζυγον αὐτοῦ
35 4 e wn ,

ἀσπάζεται ὑμᾶς Πολύκαρπος

’ὔὕ ε a > / ‘\ A Ν ε 5 te
παρεθέμην ὑμᾶς ἐν Κυρίῳ: καὶ πᾶσα δὲ ἡ ἐκκλησία Σμυρ-
ε “w lal “w
ναίων μνημονεύει ὑμῶν ἐν ταῖς προσευχαῖς ἐν Κυρίῳ. ἀσπά-
ε ΄“ 5 £ e 3 2, ’ὕ 3 4 ε A
ζεται ὑμᾶς ᾽᾿Ονήσιμος ὁ ᾿Εφεσίων ποιμήν. ἀσπάζεται ὑμᾶς

Δαμᾶς ὁ Μαγνησίας ἐπίσκοπος. ἀσπάζεται ὑμᾶς Πολύβιος

ὁ Τραλλαίων. ἀσπάζεται ὑμᾶς Φίλων καὶ ᾿Αγαθόπους, οἱ

, e , , > , > ͵ >
διάκονοι ot συνακόλουθοί pov. acmdacacobe AAAHAOYC ἐν

ἁγίῳ φιλήματι.

I τὰς pri.] τοὺς σ΄. σ.55645, but the feminine is wanted, for the clause clearly stands
in apposition with ras ἐν χριστῷ διακόνους, as A and L translate it. 1 must have
read τοὺς φρουροὺς τῶν ἁγίων πυλῶν ὄντας ἐν χριστῷ διακόνους (πγλωνοντὰς
for TIYA@NONTAC).
both the male deacons and the male door-keepers have been saluted already.

2 χριστολήμπτου5]) F,; χριστολήπτους 13045. 3 ἀσπάζομαι Tas σεμνοτάτας
χήρας] saluto venerabilissimas viduas L; saluto pudicissimas viduas | (comp. Hero
inscr.); saluto verecundas viduas A. The clause is omitted in all the Greek ss.
6 Κασσιανὸν] 51... Zahn writes Κασιανὸν, but see above, p. 149. 7 φίλτατα
αὐτοῦ] glA; om. L. 8 ὁ] g,28,583; OM. gy. μέλει] μέλλει σα; “μελλει
erat in V [i.e. g,]’ Dressel. 9 ἢ] £23245; om. g,. 12 Δαμᾶς] damas 1;
δημᾶς g; demas A; om. L (doubtless owing to the homceoteleuton - Μὰ 0).
Magn. 2, Hero 8. 13 Τραλλαίων] g.g.se3¢45; trallacorum L; trallianorum
1; ¢ralanorum A. ἀσπάζεται) g,¢,84; salutatl; ἀσπάζονται 3; salutant LA.
It is difficult to decide between the two. Internal probability is divided, gram-
matical strictness being set off against diplomatic conformity. 14 ἀσπά-

This is intelligible in itself, but inappropriate here; for

See

I. ras φρουροὺς κιτ.λ.] This func- δὲ of μὲν πυλωροὶ eis τὰς εἰσόδους τῶν

tion of door-keeping was especially
assigned ‘to the deaconesses; A fost.
Const. viii. 28 διακόνισσα οὐκ εὐλογεῖ
οὐδέ τι ὧν ποιοῦσιν οἱ πρεσβύτεροι ἢ
οἱ διάκονοι ἐπιτελεῖ, ἀλλ᾽ ἢ τοῦ φυλάτ-
τειν τὰς θύρας κιτιλ. It was only the
women’s gate however, which they
kept; Afost. Const. 11. 57 στηκέτωσαν

ἀνδρῶν φυλάσσοντες αὐτάς, ai δὲ dia-
κονοι εἰς τὰς τῶν γυναικῶν k.T.A., and
accordingly they placed the women
in their seats, zd. 58. Comp. Ziegler
de Diaconis et Diaconissis xix. 10
(p. 352 sq.).

2. χριστολήμπτους " Christ-fpossess-
ed’; as in Method. Conv. i. 5 (p. 13

ΤᾺ

TO HERO. 243

XIV. Ταῦτα ἀπὸ Φιλίππων γράφω ὑμῖν. ἐρρωμένους

ὑμᾶς ὁ ὧν μόνος ἀγέννητος διὰ τοῦ πρὸ αἰώνων γεγεννημένου

διαφυλάξαι πνεύματι καὶ σαρκί, καὶ ἴδοιμι ὑμᾶς ἐν τῇ τοῦ
Χριστοῦ βασιλείᾳιτ. ἀσπάζο ὃν ἀντ᾽ ἐμοῦ μέλλ

ρ πὶ μαι τὸν avT ἐμοῦ μέλλοντα
» ε an a A A

20 ἄρχειν ὑμῶν' Ov καὶ ὀναίμην ἐν Χριστῷ. ἔρρωσθε Θεῷ Kai

lal , nw e yA 4
Χριστῷ, πεφωτισμένοι τῷ ἀγίῳ πνεύματι.

Τὰς
ΠΡΟΣ . HPONA:

eto, ὁ Kal Θεοφόρος, τῷ θεοτιμήτῳ καὶ ποθεινο-
τάτῳ, | σεμνοτάτῳ,] χριστοφόρῳ, πνευματοφόρῳ, rNHciw

σασθε] £12,583; ἀσπάζεσθε σ΄, 18 διαφυλάξαι] custodiat 1.1; διαφυλάξει g:

dub. A. 1g βασιλείᾳ] gl[A]; adventu (παρουσίᾳ) L. 20 καὶ pri.] gl:
om. L; def. A. ἔρρωσθε] ἐρρῶσθαι 2,24. Θεῷ] gl; 22 deo L; gratia dei
patris A. 21 πεφωτισμένοι] g3945; Wluminate Ll; πεφωτισμένον g, 8,3
al. A.

Subscr. τοῦ ἁγίου lepoudprupos ἰγνατίου ἐπιστολὴ πρὸς ἀντιοχεῖς. 0. g.g,. No-
thing in g39,LA.

προς ηρωνὰ]) ad urionem A; πρὸς ἥρωνα διάκονον ἀντιοχέα (with « in the
marg.) g4; τοῦ αὐτοῦ ἐπιστολὴ πρὸς ἥρωνα διακόνον ἀντιοχείας gg, (with « in the
marg. of g,); τοῦ ἁγίου lepoudprupos iyvariov ἀρχιεπισκόπου θεοπόλεως ἀντιοχείας
ἐπιστολὴ πρὸς npwra (sic) διάκονον ἀντιοχείας. t. £3; tgnatius eront diacono ecclesiae
antiochenorum L* (see Ὁ. 55).

24 σεμνοτάτῳ] g,g45; pudicol; puro A; om. g,g3L. The omission is probably
owing to homceoteleuton. πνευματοφόρῳ] g.g,g4sLl; om. g3A. Again the
homeeoteleuton may account for the omission. γνησίῳ τέκνῳ] σὰ ; om. 1; filio
(om. γνησίῳ) L.

Jahn) ὁ χριστόληπτος.. Ἰωάννης. The
word isframed on the analogy οἵ μουσό-
ληπτος, φοιβόληπτος, θεόληπτος, etc.

6. Κασσιανὸνὶ] See the note on
len. Mar. 5.

14. ἀσπάσασθε x.t.r.] See 7.75.
10, with the note.

20. Θεῷ καὶ Χριστῷ] The dative
of that whereby or wherein the per-
son is strengthened, ‘Fare ye well

in God and Christ’; e.g. Plut. Vzz
Popl. 23 ἐρρώσθη χρήμασιν.

24. γνησίῳ «.t.d.] From 1 Tim. i.
2 \(comps) Tit. 1, .4):) | dihis letters
largely borrowed from the Pastoral
Epistles of S. Paul, as also from the
Epistle of the genuine Ignatius to
Polycarp. The form of salutation
χάρις ἔλεος [καὶ] εἰρήνη is derived from
these epistles.

16----2

244 IGNATIAN EPISTLES.

, 2 , Ν 3 ’ὔ ν ὃ , ἴων e
τέκνῳ ἐν πίοτει καὶ ἀγάπῃ, Ηρωνι διακόνῳ Χριστοῦ, ὑπη-
ἴων Ν , > Ν lal ,
ρέτῃ Θεοῦ, χάρις, ἔλεος, καὶ εἰρήνη ἀπὸ τοῦ παντοκράτορος
Θεοῦ καὶ Χριστοῦ ᾿Ιησοῦ τοῦ Κυρίου ἡμῶν τοῦ μονογενοῦς
3 ὋΝ ΕΝ a ’ ς \ c a G a c a
QUTOU VLOV, TOY AGNTOC EdAYTON ὑπὲρ τῶν AMAPTION ἡμῶν,
, ε a > a a » κα a Xx
ὅπως ἐξέλητδι ἡμᾶς ἐκ TOY ENECT@TOC AIBNOC πονηροῦ, Καὶ
A ὦ» 9 ἴω \ ,
σώσῃ εἰς τὴν βασιλείαν αὐτοῦ THY ἐπουράνιον.
“ ΕῚ A lal aA ὃ ’ὔ
I. Παρακαλῶ σε ev Θεῴ προσθεῖναι τῷ ὁρόμῳ σου,
Ἄ 5 Lal \ 5 Ve wn , lal \ Q
καὶ ἐκδικεῖν σου TO ἀξίωμα. τῆς συμφωνίας τῆς πρὸς TOUS
ec ’ ’ A > , , ν ,
ἁγίους φρόντιζε: τοὺς ἀσθενεστέρους βάσταζε, ἵνα πληρώσῃς
\ , a an ,ὔ \ ’ὔ Ἅ
τὸν νόμον [τοῦ] Χριοτοῖ. νηστείαις καὶ δεήσεσι σχόλαζε,
ἰλλὰ μὴ ἀμέ U ὴ ) βάλῃς: οἴνου καὶ
ἄλλα μὴ ἀμέτρως, Wa μὴ σαυτὸν καταβάλῃς
A Ν ,ὔ 5 , , \ \
κρεῶν μὴ πάντη ἀπέχου: ov γάρ ἐστιν βδελυκτά: τὰ yap
> A lo fal ὯΝ ͵ ’’ 3: , c , Η
AfAGA THC CHE, φησί, marecbe Kal, ἐλεοθε KPEA WC λὰχὰνὰ
Kal, οἶνος EYDPAINE! καρδίαν ἀνθρώπου, KAl EAAION IAAPYNEL,
1 ͵ > \ Ν 5 , ε ἴω
Kal ἄρτος cTHpizer ἀλλὰ μεμετρημένως καὶ εὐτάκτως, ὡς Θεοῦ
A ' \ ’ γ ͵ ͵ \ > a ¢
χορηγοῦντος" tic yap φἄγετδι ἢ Tic πίεται πὰρὲξ AYTOY; ὅτι
εἴ τι KAAON, ἀὐτοῦ, KAl εἴ τι APAOON, AYTOY. TH ἀνὰγνώσει πρόος-
ν Ν 4 es 3 ων Ν ,ὕ 3 Ν Ν IAN
eye, Wa μὴ μόνον αὕτος εἰδῇς τοὺς νόμους, ἀλλὰ καὶ ἀλλοις

1 Ἥρωνι] g,g3845; ἤρωνι g,; evoni L (and so generally, but see p. 58);
uriont A. Χριστοῦ] glA; jesu christi L. ὑπηρέτῃ] gl; pref. e¢
LA. 3 Χριστοῦ “Iyncod] gl; inood χριστοῦ L*A. 4 TOY ἁμαρ-
τιῶν ἡμῶν] glA; nobis et peccatis nostris L.
salvos faceret 1; σώσει g,g,93; invitavit [A]. 7 προσθεῖναι] £5845; προσ-
θῆναι £183. 9 φρόντιζε] g,g,L; φρόνθιζε 33 φροντίζετε B43 curam gerere
1; stedere [A]; but from the connexion 1A must have had the singular, if indeed
they did not read φροντίζειν.
11 μὴ sec.] glA; om. L.
ἐστι Z,Sg45; εἰσι 65.

6 σώσῃ] g45; salvaret L;

Io τοῦ Χριστοῦ] g,583; χριστοῦ g,e4.
καταβάλῃς] καταβάλλῃς 5. 12 ἐστιν g,3
13 φησί, φάγεσθε] 5.5.53; φάγεσθε. φησι gy.

4. τοῦ δόντος κιτ.λ.} From Gal.
1

7. προσθεῖναι κιτ.λ] Modified
from Ign. Polyc. 1. Several of the

from Is. i. 19, ἔδεσθε κιτιλ. from Gen,
ix. 3, τίς φάγεται x.7.A. from Eccles. 11.
25, Ore et τι καλόν κιτιλ. from Zech. ix.
17. The remaining quotation, οἶνος

injunctions in this chapter are de-
rived from this same epistle.

9. βάσταζε, ἵνα κιτιλ.)] Modified
from Gal. vi. 2.

12. τὰ yap ἀγαθὰ k.r.A.] See Afost.
Const. vii. 20, where the same pas-
sages are quoted, ra ἀγαθὰ x.r.d.

κιτιλ. (from Ps. ciii (civ). 15), is not
found there.

15. μεμετρημένως x.tr.] Afost.
Const. i. 9 εὐτάκτως...μεμετρημένως.

17. τῇ ἀναγνώσει πρόσεχε] Borrow-
ed from 1 Tim. iv. 13.

19. νῆφε] I have supplied the

TO HERO.

245

αὐτοὺς ἐξηγῇ. νῆφε ὡς Θεοῦ ἀθλητής. οὐλεὶς ctpateydmeENoc

CANTI ἀρέσῃ. ἐὰν

20 EMMAEKETAI TAIC TOY ΒΙοῪ TPArMATEIAIC, INA τῷ οτράτολογή-

δὲ KAI AOA TIC, OY CTEPANOFTAI, EAN MH

͵ > , > , , 9 Ny 6 ,
νομίμως AOAHCH. ἀντίψυχόν σου ἐγὼ ὁ δέσμιος.

ΤΙ:

A e Q a
Πᾶς ὁ λέγων παρὰ τὰ διατεταγμένα, κἂν ἀξιόπιστος

= x / Ἃ A A
ἢ, Kav νηστεύῃ, κἂν παρθενεύῃ, κἂν σημεῖα ποιῇ, κἂν προ-
, , 2 U nr
25 φητεύῃ, λύκος σοι φαινέσθω ἐν προβάτογ Aop4, προβάτων
\ A
φθορὰν κατεργαζόμενος. εἴ Tis ἀρνεῖται τὸν σταυρὸν καὶ

\ if 5 /, » ε > \ ε 3 lA
TO πάθος επαισχύυνεέεταυ, €OTW σοι ὡς [αὐτὸς] O ἀντικειμένος"

x ' c , “ a 3: a ΕΣ
κἂν YOMICH τὰ YTAPYONTA πτωχοῖς, κἂν ὄρη μεθιοτᾷ, KAN

΄ \ a 5 ἴων » ,
TApad@ τὸ cHma εἰς καῦσιν, ἔστω σοι βδελυκτός.

»
ει τις

, \ , x \ ’ a ε Ν Ν
30 φαυλίζει τὸν νόμον ἢ τοὺς προφήτας οὖς ὁ Χριστὸς παρὼν

/ 4 ε ε >
ἐπλήρωσεν, ἔστω σοι WS ὁ ἀντίχριστος.

ΕἾ ¥
€l τις ἄνθρωπον

λέγει ψιλὸν τὸν Κύριον, ᾿Ιουδαῖός ἐστιν χριστοκτόνος.

KEL.

Ρ ͵ \ ” ͵ > “ oA
XHpac τίμὰ TAC ὄντως YHpac’ ὀρφανῶν προΐστασο"

ε x ’ὔ 5 \ n > a \ \ n a
0 Θεος yap ἐστιν TATHP TON ὀρφὰνῶν KAl KPITHC TON χηρῶν.

ΕΝ A A A
35 μηδὲν ἄνευ τῶν ἐπισκόπων πρᾶττε' ἱερεῖς yap εἰσιν, σὺ δὲ

διάκονος τῶν ἱερέων: ἐκεῖνοι βαπτίζουσιν, ἱερουργοῦσιν,

15 στηρίζει] στερίζει g,.

πραγματίαις σ,.

18 εἰδῇς] σ.62545; oides g,.
vigila A; om. gLl: see the lower note.

21 ἀρέσῃ 6,545; ἀρέσει 2.23.

19 νῆφε]
20 πραγματείαις] σ.555.,5;
ἀθλῇ] 5.5.55..5;

ἀθλεῖ 55. 22 ἀθλήσῃ])] σ.545; ἀθλήσει σ,55. ἀντίψυχόν] σ.5,55; ἀντί-
ψυχός 24. 24 ἢ] om. g3. 26 ἀρνεῖται] ἀρνεῖτε σ΄. 27 αὐτὸς
ὁ ἀντικείμενος] g; adversarius 1A; antichristus et adversarius L. 31 ὁ ἀντί-

χριστος] σ.5.55 (comp. 1 Joh. ii. 22, 2 Joh. 7); ἀντίχριστος (om. ὁ) 5,5.
32 λέγει] SoE3845 λέγῃ 8.5.

edd. omit the definite article.

The
ψιλὸν] £43

nudum .; merum A; tantum1; om. 51,53.

word from the Armenian. Patrick
Young had suggested the insertion
of κακοπάθησον, supposing the pas-
sage to be borrowed from 2 Tim. il.
3; but it is taken word for word
from Ign. Polyc. 2.

οὐδεὶς «.7.A.] From 2 Tim. 11. 4,
τ:
23. ἀξιόπιστος] See the note on
Ign. Philad. 2 τι. (p. 254).

25. λύκος κι.λ.] From Matt. vii.
15; comp. Ps-Ephes. 5.

28. κἂν ψωμίσῃ «.t.A.] Adapted

from;1 Cor ἘΠ 25/3.

33. χήρας Tivak.t.A.] From 1 Tim.
¥.3)

34. πατὴρ κι.λ] Adapted from
Ps. Ixvii (Ixvili). 5.

35. μηδὲν κιτ.λ.] See Ign. Magn.
7, with the note (II. p. 122).

36. ἱερουργοῦσιν] Used especially
of celebrating the eucharist; e.g.
Athan. Afol. c. Arian. 11 (p. 105).
So too iepouvpyia; e.g. Euseb. V.C.
iv. 45 μυστικαῖς ἱερουργίαις.

246 IGNATIAN EPISTLES.

χειροτονοῦσιν, χειροθετοῦσιν. σὺ δὲ αὐτοῖς διακόνει, ὡς

Στέφανος ὁ ἅγιος ἐν Ἱεροσολύμοις Ιακώβῳ καὶ τοῖς πρεσ-
c

βυτέροις.

5 /

ἐπιζήτει.

A 4 \ 5 / 9 Siem ,
τῶν συνάξεων μὴ ἀμέλει: ἐξ ὀνόματος πάντας
MHAEIC COY τῆς νεότητος KATAMPONEITO, ἀλλὰ
τύπος γίνου τῶν πιοτῶν ἐν λόγῳ, ἐν ἀνδοτροφῇ.

IV. οἰκέτας μὴ ἐπαισχύνου: κοινωνεῖ γὰρ ἡμῖν καὶ

3 A ce Ψ A \ , > / Ν
αὐτοῖς ἡ φύσις: γυναῖκας μὴ βδελύττου: αὐταί σε γὰρ

2) lal icy \
γεγεννήκασι καὶ ἐξέθρεψαν. ἀγαπᾶν οὖν χρὴ Tas αἰτίας τῆς
»
γεννήσεως, μόνον ἐν Κυρίῳ: ἄνευ δὲ γυναικὸς ἀνὴρ οὐ παιδο-
lal 5 \ \ mN 2:
ποιήσει. τιμᾶν οὖν χρὴ TAS συνεργοὺς τῆς γεννήσεως. οτε
ἢ \ \ 3: \ \ > ͵ \ Ν “A
ANHP χωρὶς FYNAIKOC OYTE γυνὴ χωρὶς ANAPUC, εἰ μὴ ἐπὶ τῶν
lal Ν la “
πρωτοπλάστων' τοῦ γὰρ ᾿Αδὰμ τὸ σῶμα ἐκ τῶν τεσσάρων
, ia) Ν Ψ > an las ny) ,
στοιχείων, τῆς δὲ Εὔας ἐκ τῆς πλευρᾶς τοῦ ᾿Αδάμ.
’ Ν Ν La! ’ > 4 ao ’,
παράδοξος δὲ τοκετὸς τοῦ Κυρίου ἐκ μόνης τῆς παρθένου,

3 “ x A ΄ , > \ A
ov βδελυκτῆς οὔσης τῆς νομίμου μίξεως, ἀλλὰ θεοπρεποῦς

an ͵ὔ » \ aC Lal ἴων
τῆς γεννήσεως: ἔπρεπε γὰρ τῷ δημιουργῷ μὴ τῇ συνήθει

NUE
και O

I χειροτονοῦσιν] gl; om. LA.

ministrabis (or ministres) A; διακονεῖς g3; ministras (v.1. ministrans) 1.

φανος] £8,583; ὁ στέφανος gy.

4 καταφρονείτω] καταφρονήτω 23.

διακόνει] g,3 διακονῇ σι54; ministra L;
2 Στέ-

6 κοι-

νωνεῖ] £3; κοινωνὴ (sic) g,; κοινῆ (51) σ.; Κοινὴ 54; communis est (sic) 1A; communis

ΤᾺ 7 αὐταί] σ,55,55; 2256 141; αὕται (sic) g4; alae A.
8 γεγεννήκασι] 5,55,5; γεγέννηκαν g..

γάρ σε g,.

add. δὲ gA. 13 Εὔας] Εὐᾶ g;.

τῇ συνηθείᾳ g,; secundum humanam consuetudinem 1; al. A.

I. χειροτονοῦσιν, χειροθετοῦσιν]
Apost. Const. viii. 28 ἐπίσκοπος... χει-
ροθετεῖ, χειροτονεῖ, προσφέρει. While
χειροθεσία is used of ‘laying on of
hands,’ e.g. in Confirmation, yeporo-
via is said of Ordination; e.g. “2091.
Const. viil. 27 ἐπίσκοπος ὑπὸ τριῶν
ἢ δύο ἐπισκόπων χειροτονείσθω, Comp.
Apost. Can.1,2. Referring originally
to the election of the Clergy, χειρο-
rovia Came afterwards to be applied
commonly, as here, to their ovdi-
mation; see Suicer Thes. 5. vv. χειρο-
Tovey, χειροτονία, with the passages
there quoted.

ὡς Στέφανος κιτ.λ.] Comp. Ps-

σε γὰρ] S1838455
9 μόνον] txt LI;
16 τῇ συνήθει] g,239453 consucta L;
10 ὑπερη-

Trall. 7. The example of Stephen
as a deacon is given in Afos¢. Const.
vill. 18.

3. ἐξ ὀνόματος κιτ.λ.} See the
note (II. p. 345) on Ign. Polyc. 4,
whence this injunction is borrowed.

4. μηδείς σου κιτιλ.] From 1 Tim.
iv. 12.

10. τὰς συνεργοὺς Kt.r.] Afost.
Const. Vi. 29 ὡς κοινωνοὺς βίου καὶ
συνεργοὺς πρὸς γένεσιν παιδῶν.

οὔτε ἀνὴρ κιτ.λ.1 From 1 Cor. xi.
11, from which passage also some
ideas in the context are borrowed.

12. τὸ σῶμα x.t.A.] Apost. Const.

vill. 12 τῆς μὲν [ψυχῆς] ἐκ τοῦ μὴ

TO HERO.

247

5 ’ ’ 3 A ~ , x id ε
ἀποχρήσασθαι γεννήσει αλλὰ ΤΊ παραδόξῳ και ἕένῃ, ως

δημιουργῷ.
V.

< ΄ a c ' Ν > '
Ὑπερηφανίαν φεῦγε: ὑπερηφάνοιο yap antitAccetal

20 Κύριοο. ψευδολογίαν βδελύττου: ἀπολεῖς γὰρ πᾶντδο TOYC
AAAOYNTAC τὸ ψεῦδοσ. φθόνον φυλάττου" ἀρχηγὸς γὰρ αὐτοῦ

ὁ διάβολος, καὶ διάδοχος ὁ Κάϊν, ἀδελφῷ βασκάνας καὶ ἐκ

φθόνου φόνον κατεργασάμενος.

ταῖς ἀδελφαῖς μου παραΐίνει

3 a \ \ \ ΄ 3 A A 207 3 ΄
αγᾶτπαν TOV Θεον καὶ μονον ἀρκεῖσθαι τοις ἰδίοις ἀνδράσιν'

e / Ν A LO ἣΝ a / 9 A θ a ε
25 μοιὼς και τοις AOE φοῖς μου TA POLVEL APKELT αι ταις ομο-

ζύγοις.

παρθένους φύλαττε, ὡς Χριστοῦ κειμήλια.

μὰκρύ-

᾿ ψ 5 Ἶ ᾿ . a , \
@yMOoc εσο, Wa nS TOAYC EN ΦΡΟΝΗΟΕΙ. Των πενητων μη

5. a ἃ 3 an ; 4 \ Q ἢ
ἀμέλει, ἐν οἷς GY εὐπορῇς. ἐλεημοούήνδιο γὰρ Kal πίοτεοιν

ATTOKABAIPONTAI AMAPTIAL

ML.

\ ς \ , ς “Ὁ Ν
ZEAYTON ἄγνον τήρει, ὡς Θεοῦ οἰκητήριον: ναὸς
r “ ε » > A
Χριστοῦ ὑπάρχεις, ὄργανον εἶ τοῦ πνεύματος.

> Ψ
οἷδας οπτως

3 “ψ', 5 x > ve , 5 4 “A
σε ἀνέθρεψα: εἰ καὶ ἐλάχιστός εἰμι, ζηλωτής pov γενοῦ"

φανίαν] 535,5; ὑπερηφανείαν σ.σ..

enim att 1 (but αἱΖ is wanting in some important Mss).

20 γὰρ] txt g,¢,g4L3 add. φησί g3l;
A cannot have had φησί,

for he mends the passage by substituting a third person etenim perdit dominus etc.

21 αὐτοῦ] g,g394; ipseus L; gus 1A; om. g,.

gL.
note.

22 ὁ διάβολος] here, g,g3; before αὐτοῦ, gy.
βασκάνας] 5.5.5; βασκαίνας g3; βασκήνας gy.

In g,g3g4[A] ἐστὶν is added; om.
For g, see the last
24 τοῖς ἰδίοις

ἀνδράσιν" ὁμοίως καὶ τοῖς ἀδελφοῖς μου παραίνει ἀρκεῖσθαι] om. L by homeeote-

leuton.

29 ἀποκαθαίρονται] £93845; ἀποκαθαίρωνται g..

31 ὄργανον

εἶ] σ᾽; δέ organum...existens 1; organumque L; et cithara A.

ὄντος, τοῦ δὲ [σώματος] ἐκ τῶν τεσσά-
ρων στοιχείων.

13. ὁ παράδοξος κιτ.λ.] Comp. Phz-
Lipp. 8.

19. ὑπερηφανίαν k.7.r.] Apost. Const.
Vil. 5 οὐκ ἔσῃ.. ὑπερήφανος" ὑπερηφά-
νοις γὰρ ὁ Θεὸς ἀντιτάσσεται. This
same passage (Prov. ili. 34) is quoted
in the genuine Ignatius, Ephes. 5
(see the note, II. p. 45).

20. Ψευδολογίαν κιτιλ.}] Afost.
Const. vii. 4 οὐ ψεύσῃ. ᾿Απολεῖς yap,
φησί, πάντας τοὺς λαλοῦντας τὸ ψεῦδος
(Ps. v. 6).

22. Κάϊν] See Clem. Rom. 4 with

the notes.

23. ταῖς ἀδελφαῖς pov κ-τ.λ.] Bor-
rowed from Ign. Polyc. 5; see also
Apost. Const. viii. 32.

26. κι τ. λ.}] Afost.
Const. vil. 8 γίνου μακρόθυμος, 6 γὰρ
τοιοῦτος πολὺς ἐν φρονήσει, based on
Prov. xiv. 29 (LXX) μακρόθυμος ἀνὴρ
πολὺς ἐν φρονήσει.

27: κιτλ.] Apost.
Const. vii. 12 ἐὰν ἔχης, διὰ τῶν χειρῶν

μακρόθυμος

τῶν πενήτων
σου δὸς ... ἐλεημοσύναις yap κιτιλ., ἃ
quotation from Prov. xv. 27 (xvi. 6).

30. σεαυτὸν κιτ.λ.}] From 1 Tim.
ν. 22.

248 IGNATIAN EPISTLES.

’ὔ , x > i? > lal 5 ’ὔ » ce SS
μίμησαί μου τὴν ἀναστροφήν' ov καυχῶμαι ἐν κόσμῳ ah ἐν
, 72 lal lal ~ c \ 9
Κυρίῳ. ἬἭρωνι τῷ ἐμῷ τέκνῳ παραινῶ' ὁ Aé KAYY@MENOC
> ͵ ͵ 5 lal
én Kypiw κἀγχάοθω. ὀναίμην σου, παιδίον ποθεινόν: οὗ
ἊΝ "» ἰς ΄, ΕἸΣ νὰ Ν ἊΝ τε ΄ 3 aA
φύλαξ γένηται ὁ μόνος ἀγέννητος Θεὸς καὶ ὁ Κύριος Ἰησοῦς
4 \ lal \ an ¥
Χριστός. μὴ πᾶσιν πίστευε, μὴ πᾶσιν θάρρει, μηδὲ av τις 5
ε / fe “ A Ν
ὑποκορίζηταί oe πολλοὶ γάρ εἶσιν ὑπηρέται τοῦ Σατανᾶ, καὶ
ὁ TAXY ἐμπιοτεήων κοῦφος TH KapAla.
VII. Μέμνησο τοῦ Θεοῦ, καὶ οὐχ ἁμαρτήσεις ποτέ.
Ν 7 / lad Ν
μὴ γίνου δίψυχος ἐν προσευχῇ σου, μακάριος γὰρ ὁ μὴ
΄΄ ΄’ x Ν “ la
διστάσας. πιστεύω yap εἰς τὸν πατέρα τοῦ Κυρίου Ἰησοῦ
XK la) Ν 3 \ la CZ ν ὃ , ε \
Χριστοῦ καὶ εἰς TOV μονογενῆ υἱόν, ὅτι δείξει μοι ὁ Θεὸς

Ἥ SEAN la ,ὕ , 3 SEN lal ,
pova ἐπὶ τοῦ θρόνου pov: πρόσθες οὖν ἐπὶ τῷ δρόμῳ.
᾽’ EN “ “ lal ν ἃ στὸν la nw
παραγγέλλω σοι ἐπὶ TOV Θεοῦ τῶν ὁλων καὶ ἐπὶ TOV Χριστοῦ,
’ὔ “ ἴων nw
παρόντος Kal τοῦ aylov πνεύματος Kal τῶν λειτουργικῶν

4 y \ ' ἃ Ν Se
ταγμάτων: φγλάξόν MOV THN TAPAOHKHN, ἣν ἐγὼ καὶ ὁ Χρισ- 15

\ 7 ΄ \ Nae \ oy 7 , rn
TOS παρεθέμεθά σοι, και μὴ EQAUTOV ἀνάξιον κρινηὴς των

, Ν A A ΄ , \ 3 ,
Sox P&T av πέρι σου Θεῳ. παρατίθημί σου Τὴν ἐκκλησίαν

᾿Αντιοχέων. Πολυκάρπῳ παρεθέμην ὑμᾶς ἐν Κυρίῳ ᾿Ιησοῦ

Χριστῷ.
VIII.

2 Ἥρωνι tw ἐμῷ τέκνῳ] £8,545; ἥρωνα τὸ ἐμὸν τέκνον g3; heroni (eront) filio
meo Τ,:; heronem filium meum 1; filium meum urionem A. Both the Latin versions
have the same verb moneo. 4 γένηται] £8,583; γένοιτο gy.
ζηταί σε] ὑποκορίζεταί σε gz; ὑποκορύζεταί σε g,; ὑποκορύζηταί σε g,; ὑποκορύζητέ
σου £4. το Κυρίου] g; add. xostri LILA]. Ir μονογενῆ] x; add. epseus L;
add. ejus 1A. 15 φύλαξόν] g. 2,523; φύλαξαί gy. 16 τῶν δοχθέντων] £1853
τῶν δοθέντων g4; τῶν δεχθέντων 23; expectatis 1; ecorum quae ostensa sunt (δειχθέν-
των) 1. In A the sentence is translated zxdignum ejus in quo et deo gratus vere és.
17 Θεῷ] £18,843 τῷ θεῷ g3. 18 ᾿Αντιοχέων] ἀντιοχαίων 193.
C begins at this point. 21 Aapds] δάμας σ,5 6,5 635,5:

22 ὅθεν...σοι] om. C. kai] gA; om. Ll; def. C.

13. ἐπὶ τοῦ Θεοῦ x.7.A.] Suggested

5 id 4 ε 5 ’, 3 , 4
Ασπαζονταί σε οἱ ἐπίσκοποι, Ονήσιμος, Bitos, 20

6 ὑποκορί-

Πολυκάρπῳ]
πολυκάρπου g..
see ΠῚ p. I10sq.

2. ὁ δὲ καυχώμενος κιτ.λ.] 2 Cor.

ΣΤῚΣ: comp. ΤΟΥ. a! 31.

7. ὁ ταχὺ καὶ ἢ From Ecclus.
ΣΙΣ 7.

9. μὴ γίνου κιτιλ.) Apost. Const.
Vil. 11 μὴ γίνου δίψυχος ἐν προσευχῇ
σου...λέγει γὰρ ὁ Κύριος ἐμοὶ Πέτρῳ
ἐπὶ τῆς θαλάσσης, ᾿Ολιγόψυχε, εἰς τί
ἐδίστασας;

bya im. 20.

15. φύλαξόν κιτ.λ.] From 1 Tim.
ΜΠ 521:

20. Βίτος] See the note on PAzlipp.
14

29. ἴσχυε] The injunction of Moses
to Joshua, Deut. xxxi. 7; comp. Josh.
1: ΘΟ. 7. Ὁ:

TO HERO. 249

a , \ , δι σεῖς Ἐν = an
Aapas, Πολύβιος, καὶ πάντες ot ἀπὸ Φιλίππων, ἐν Χριστῷ,
50 Ἂς 5 ’, ’ὔ » MS A ἵ
ὅθεν καὶ ἐπέστειλά σοι. ἄσπασαι τὸ θεοπρεπὲς πρεσβυ-
/ Ὑ Ν e 2 “-᾿
τέριον. ἄσπασαι τοὺς ἁγίους συνδιακόνους σου, ὧν ἐγὼ
3 ’ὔ 3 = ’ὔ ἣν »»
ὀναίμην ἐν Χριστῷ, σαρκί τε καὶ πνεύματι. ἄσπασαι τὸν
\ , 5 \ an Ὁ »
λαὸν Κυρίου ἀπὸ μικροῦ ἕως μεγάλου κατ᾽ ὄνομα: οὗς παρα-
ἣν ’ ε ἴω 5 “ “ 3 > \ A
τίθημί σοι, ὡς Μωυσῆς Ἰησοῦ τῷ μετ᾽ αὐτὸν στρατηγῷ"
\ ’ A ‘ \ ᾽ὔ 5 Ν Ν > \ le
Kal μή σοι φανῇ βαρὺ τὸ λεχθέν: εἰ καὶ μὴ ἐσμὲν τοιοῦτοι
re Sean > ΧΞ ὋΣ 53. 9 , 5 \ Ν a
οἷοι ἐκεῖνοι, ἀλλ᾽ οὖν γε εὐχόμεθα γενέσθαι, ἐπειδὴ καὶ TOU
"A Ν ΕῚ Ν to » 5 9 9 e “. lal A
βραὰμ ἐσμὲν παῖδες. icyye οὖν, ὦ Ἥρων, npwikas καὶ
> a \ \ Se SLEON A A ‘ie. \
ἀνδρικῶς: σὺ yap cicdzeic ἀπὸ TOU νῦν Kai ἐξάξεις TOV λαὸν
a \ 5 3 4 \ > Ε ε \ ,
Κυρίου τὸν ἐν Αντιοχείᾳ, καὶ οὐκ ἔοστδι ἡ CyYNArwrH Κγρίου
ὡς πρόβδατὰ οἷς OYK ἔστιν ποιμήν.
» Ν \ / ᾿ Ν \
IX. ὔλσπασαι Κασσιανὸν tov ἕένον pov, καὶ THY σεμ-
’, 3 ~ ε ΄ Ν ‘\ , 7 A , -
νοτάτην αὐτοῦ ὁμόζυγον, καὶ τὰ φίλτατα αὐτῶν παιδία: οἷς
δλώςει ὁ Θεὸς εὑρεῖν ἔλεον πὰρὰ Kypioy ἐν ἐκείνῃ TH ἡμέρα,
“Ὁ ε “ ἃ Ν ’ὔ ’ “~
τῆς εἰς ἡμᾶς διακονίας" οὗς καὶ παρατίθημί σοι ἐν Χριστῷ.
¥ \ , Ν ν be!
ἄσπασαι τοὺς ἐν Λαοδικίᾳ πιστοὺς ἅπαντας κατ᾽ ὄνομα ἐν
lal A 9 - Ν 3 , 3 ἣν ’
Χριστῷ. τών ἐν Ταρσῷ μὴ ἀμέλει, ἀλλα συνεχέστερον
3 \ > 4 3 / 3 “Ὁ Ν 3 , 4
αὐτοὺς ἐπίβλεπε, ἐπιστηρίζων αὐτοῖς TO εὐαγγέλιον. Mapu

23 ἁγίους] gLIA; om. C. 26 Μωυσῆς] g4 (contrary to its general practice)
LI[C]; μωσῆς gi sg,sg3[A?]. αὐτὸν] g.g,5¢3LAC ; αὐτοῦ gy; al. 1. 27 εἴ
txt LIC; add. yap gA. τοιοῦτοι οἷοι] om. C alone. 31 ἡ] £,238453
om. g,. 33 Κασσιανὸν] gL; kasianum [C]; kistanum [A]; comp. Antioch.
13, and see p. 149. 34 αὐτῶν] gLIA; αὐτοῦ C.
35 δώσει] gg4; dabit L; δῴη (dn) g,g3 (from 2 Tim. 1. 18); det 1; dub. AC.
36 Χριστῷ] txt glAC ; add. ἐησοῦ L. 37 Λαοδικίᾳ] g,g,23[C]; λαοδικείᾳ σα;
laodicia (ν. 1. laodicea) 1; dub. A. For L see Ρ. 58.
Nov] ἐς evangelium A; αὐτοὺς τὸ εὐαγγέλιον g,E,83; αὐτοὺς TE εὐαγγελίῳ 4; eos in
evangelium C ; eos in evangelio 1; tpsos secundum evangelium L, The editors read

T. Ις;
παιδία] παιδεία g,.
30 αὐτοῖς τὸ εὐαγγέ-

αὐτοὺς εἰς τὸ εὐαγγέλιον. Μάριν] marim L; marinune (mapINoc) C; ma-
rianum A; marium 1: see above p. 137.

30. εἰσάξεις κιτ.λ.)} Words bor- 37. Aaodtcia] The Syrian Lao-

rowed from the functions assigned
to Joshua on his appointment, Num.
KEVIN 17.

33. Κασσιανὸν] See the note on
Ign. Mar. 5.

35. δώσει ὁ Θεὸς k.7.A.] Quoted
from 2 Tim. i. 18, but not quite ver-
batim.

dicea; not the Phrygian city men-
tioned by S. Paul (Col. ii. 1, iv. 13,
15, 16) and S. John (Rev. iil. 14 sq.).
For the orthography of the word see
the evidence in the passages of the
N. T. just cited.

39. Mapw] See the note on Mar.
ΡΣ τὸ

250 IGNATIAN EPISTLES.

Ν 5 , ’, “A Ἧ “ 5 ’ ,
τὸν ev Νέᾳ πόλει TH πρὸς Ζαρβῷ ἐπίσκοπον προσαγορεύω
3 Κ , , δὲ \ \ , M , XN
ev Κυρίῳ. πρόσειπε δὲ καὶ τὴν σεμνοτάτην Μαρίαν τὴν

\ aire 5. ΡΝ
θυγατέρα μου τὴν πολυμαθεστάτην, καὶ τὴν κατ᾽ οἶκον αὐτῆς
a “A >
ἐκκλησίαν ἧς ἀντίψυχον γενοίμην᾽ τὸ ἐξεμπλάριον τῶν εὐσε-
βῶν γυναικῶν. ὑγιαίνοντά σε καὶ ἐν πᾶσιν εὐδοκιμοῦντα 5
ὁ πατὴρ τοῦ Χριστοῦ Sv αὐτοῦ τοῦ μονογενοῦς φυλάττοι

ΦΉΜΗΝ v4 4 4 > 3 ΄ὔ A 3 ,
ἐπὶ μήκιστον | βίου] χρόνον εἰς ὠφέλειαν τῆς ἐκκλησίας.
ἔρρωσο ἐν Κυρίῳ, καὶ προσεύχου ἵνα τελειωθώ.

2,
ΠΡΟΣ E®ESIOTS.

9 ε Ἂν , “ > tA 5
ΤΠ ΠῸΣ, ὁ καὶ Θεοφόρος, τῇ εὐλογημένῃ ἐν μεγέθει το
ων Ν ’ A Ν ἴω \
Θεοῦ πατρὸς πληρώματι, TH Kal προωρισμένῃ πρὸ
> \ ᾿
αἰώνων εἶναι διὰ παντὸς εἰς δόξαν παράμονον, ἄτρεπτον,
ε , Ν > 4 3 (0 5 θ A 3 ,
ἡνωμένην Kat ἐκλελεγμένην ἐν πάθει ἀληθινῷ ἐν θελήματι
A \ Ν lal “ > A lal A
Θεοῦ πατρὸς Kat Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ τοῦ σωτῆρος
ἡμῶν, τῇ ἐκκλησίᾳ τῇ ἀξιομακαρίστῳ, τῇ οὔσῃ ἐν ᾿Εφέσῳ τ5
a ὯΝ , x A 3 Ἷ aA Ki a Ng ce > ΄ a
τῆς Ασίας, πλεῖστα ἐν Inoov Χριστῷ καὶ ἐν ἀμώμῳ χαρᾷ

χαίρειν.

1 πρὸς ZapBg] ad zarbo 1,: apud (prope) zabro C; secus zarbo 1; prope ad
derbim fluvium A; πρὸς ἀναζαρβῶ g.g,5; πρὸς ἀναζάρβω g4; πρὸς ἀναζαρκῷ g3: see
Mar. Ign. 1. 2 Μαρίαν τὴν] om. g,. 6 δι᾽ αὐτοῦ] gl; per (om. αὐτοῦ)
LC; om. (altogether) A. Tov] repeated in g. φυλάττοι] g,g4sLIAC ;
φυλάττει σ᾽ 55. 7 ἐπὶ μήκιστον βίου χρόνον] σ᾽; 71 longum vivere Τ,; aecvo
longiore 1; in longum tempus C; per longa tempora A. τῆς ἐκκλησία5] 1A;
ecclesiae christi Τ,; τῆς τοῦ θεοῦ ἐκκλησίας gC.

Subscr. τοῦ αὐτοῦ ἁγίου ἱερομάρτυρος ἰγνατίου ἐπιστολὴ πρὸς ἥρωνα διάκονον
(ἤρωνα διάκοναν 5.) ἀντιοχείας 5.5.. In the marg. οἵ g, is the number u. No
subscr. in g3g4ACL.

προς ececioyc | g4 (with ca in the marg.); τοῦ αὐτοῦ ἐπιστολὴ πρὸς ἐφεσίους
g,g. (with va in the marg. of both Mss); ἐγνατίου ἐπισκόπου ἀντιοχείας ἐπιστολὴ
πρὸς ἐφεσίους gs (with a’ in the marg.); τοῦ ἁγίου iepoudprupos ἰγνατίου ἀρχιεπι-
σκόπου θεοπόλεως ἀντιοχείας ἐπιστολὴ πρὸς ἐφεσίους. ta. £3.

Io ἐν] g,g,93g45 with I; om. gsl, but 1 here degenerates into a paraphrase,

magnitudine patris det repletae. 11 πληρώματι] £12,245 with I (see 11. p. 22) 5
kal πληρώματι g3. See the previous note for 1. 12 παράμονον] g.g,9395 1;
singulari 1; παραμένειν 4. 15 ἀξιομακαρίστῳ] g.g,¢3045 11; Oeowaxapio-

I. πρὸς Ζαρβῷ] See the note on Mar. Len. τ.

TO THE EPHESIANS. 251

3 , ε κα A Ἢ »
Ι. ᾿Αποδεξάμενος ὑμῶν ἐν Θεῷ τὸ πολυπόθητον ὄνομα,
a , θ ’, ὃ ΄ \ , i ἀς ΜΉ, 9 ΄ A
ὃ κέκτησθε φύσει δικαίᾳ κατὰ πίστιν καὶ ἀγάπην ἐν Χριστῷ
ΕῚ a an A ε fal ΕΣ A
Inoov τῷ σωτῆρι ἡμῶν᾽ μιμηταὶ ὄντες Θεοῦ φιλανθρωπίας,
5 ν ἴω ἮΝ
ἀναζωπυρήσαντες ἐν αἵματι Χριστοῦ, τὸ συγγενικὸν ἔργον
/ > , > > Aw
τελείως ἀπηρτίσατε᾽ ἀκούσαντες γάρ με δεδεμένον ἀπὸ Συρίας
ε Ἂν Lal A “ “ A
ὑπὲρ Χριστοῦ, τῆς κοινῆς ἐλπίδος, πεποιθότα τῇ προσευχῇ
ἴω wn e A ο \ an
ὑμῶν ἐπιτυχεῖν ἐν Ῥώμῃ θηριομαχῆσαι, ἵνα διὰ τοῦ μαρτυ-
,ὔ a \ 5. ΠΥ ς 7 ς \ 2
piov δυνηθῶ μαθητὴς εἶναι τοῦ ὑπὲρ ἡμῶν ἑδλγτὸν ἀνενεγ-
, “ ᾿ , ' Ν 3 \ ,
κόντος Θεῷ Tpocopan Kal BYCiAaN. ἐπεὶ οὖν THY πολυπλὴή-
θειαν ὑμῶν ἐν ὀνόματι Θεοῦ ἀπείληφα ἐν ᾿Ονησίμῳ, τῷ ἐπ᾽
μ μ πείληφα ἐν ᾿Ονησίμῳ, τῷ
39 5 , «ε “A Ν ἃ x \
ἀγάπῃ ἀδιηγήτῳ, ὑμῶν δὲ ἐπισκόπῳ" ὃν εὔχομαι κατὰ Χρισ-
\ 5 Lal ε A 3 “ \ ε A“ 7
τὸν Ἰησοῦν ὑμᾶς ἀγαπᾶν, Kal πάντας ὑμᾶς ἐν ὁμοιώματι
» κα > > \ \ ε \ εκ
αὐτοῦ εἶναι" εὐλογητὸς γὰρ ὁ Θεὸς ὁ χαρισάμενος ὑμῖν
τοιούτοις οὖσιν τοιοῦτον ἐπίσκοπον κεκτῆσθαι ἐν Χριστῷ.
\ “ A A X\
II. Περὶ δὲ τοῦ συνδούλου ἡμῶν Bovppov, τοῦ κατὰ
ε “ XN “ 3 κά
Θεὸν διακόνου ὑμῶν καὶ ἐν πᾶσιν εὐλογημένου, εὐχομαι
lal SN »” “ aA
παραμεῖναι αὐτὸν ἄμωμον εἰς τιμὴν τῆς ἐκκλησίας καὶ TOU
5 ’, ε ΄" A , ’ NES ῬΝ ΠΑΡ
ἐπισκόπου ὑμῶν τοῦ μακαριωτάτου. Κρόκος δὲ ὁ Θεοῦ ἀξιος

᾿ Ν ε Lal a ε 5 ΄ ia) 5 3 ε “A 3 , 3 ,
καὶ ὑμῶν, ὃν ὡς ἐξεμπλάριον τῆς ap ὑμῶν ἀγάπης αἀπελά-

Ν , > \ \ o t >
Bopev, κατὰ πάντα με ἀνέπαυσεν KAI THN AAYCIN ΜΟΥ ΟΥ̓Κ
> ; ε \ SRN ε Ng A xr fi) 15 ,
EMHCYYNOH, ὡς καὶ αὑτὸν ὁ πατὴρ ἴησου Χριστου ἀναψύξει,
ty \ N » “. Ν᾿ >
ἅμα ᾿Ονησίμῳ και Βούρρῳ καὶ Ἑυπλοῖὶ καὶ Φρόντωνι, δι

TW Os. 16 ᾿Τησοῦ Χριστῷ] ¢,2,5¢3245 13 χριστῷ ἰησοῦ gs. 18 ἀποδε-
ξάμενος] g,2,84251 1; ἀπεδεξάμην g3. This is only one of several alterations,
by which g3 endeavours to remedy the anacolutha and mend the grammar of
the text in the passage which follows. 19 Χριστῷ] σ,5.5 6355] 1*; κυρίω
Za. 20 σωτῆρι] g.g,e3g4511; κυρίῳ gs. 21 ἀναζωπυρήσαντες]
add. οὖν gz. 22 ἀπηρτίσατε] ἀπηρτήσατε g,. yap) σ,5,5 5495 ς5]
I; om. g3. 23 πεποιθότα] 30451 (comp. I); πεποιθότες 29,85. 25 ἂν-
eveyxovTos] £, 8384555 1; ἀνενέγκαντος g,. 26 ἐπεὶ) gig gygsl1; ἐγὼ
μὲν £3. πολυπλήθειαν) g, 232452551 1; πολυπάθειαν g,. 32 Bovppov|
I (see 11. p. 33) 3 dzrr0 1; Bippov (or Bippov) g,g,5g3245 5 βήῤῥου gs (ἡ secundis curis’
Dressel). 38 ἐπῃσχύνθη] g,23845855; ἐπαισχύνθη g,. 39 ᾽Ὄνη-
σίμῳ] ὀνισήμω go. Βούρρῳ] 1; burro 1; βίρρω (βίῤῥῳ) 5.53545; βήῤῥω 8.:
βίῤῥω altered into βήῤῥω gs. Εὐπλοϊ] g 23945; εὐπλοὶ g,;5 εὐπλόη gs. Φρόν-
τωνι} 5,535.5655; φρόντονι 8...

25. τοῦ ὑπὲρ κιτ.λ.] Adapted from 37. καὶ τὴν ἅλυσίν μου κιτ.λ.] From
Ephes. v. 2. 2; Dim. 116;

252 IGNATIAN EPISTLES.

eS ’ ε lal ἣν 5 ’ 78 3 , ε A ὃ AS
ὧν πάντας ὑμᾶς κατὰ ἀγάπην εἶδον. ὀναίμην ὑμῶν διὰ
ΕΣ i> 9 e la 5 \ ,
παντός, ἐάν περ ἄξιος ὦ. πρέπον οὖν ὑμᾶς ἐστιν κατὰ πάντα
΄ , 3 A \ \ δ , ea ἄγει τὸν
τρόπον δοξάζειν Ἰησοῦν Χριστὸν τὸν δοξάσαντα ὑμᾶς" ἵνα

9 a e¢ ΜΆ κὸν 5 a > a ΤῊ \ a 3 ral
ἐν PL UTOTAYN HTE, KATHPTICMENO! τῷ AYTG@ NO! KAI TH AYTH

’ Ν \ > \ , , SS Lal ΕῚ ἴων {2
γνώμῃ, καὶ τὸ AYTO λέγητε πᾶντες πέρι TOV αὕτου, Wa 5

ε La) 4 Ἂν Lal id Ἂς
ὑποτασσόμενοι τῷ ἐπισκόπῳ καὶ τῷ πρεσβυτερίῳ κατὰ
πάντα ἦτε ἡγιασμένοι.
5 , eA e » 3 Ἂν \
III. Ov διατάσσομαι ὑμῖν, ὡς ὧν τι. εἰ yap Kal
δέδ διὰ τὸ ὄνομα, οὔπω ἀπήρτισμαι ἐν Ἰησοῦ Χ Ὁ
EOEMAL OL ονομα, OUT ἤρτισμαι ev Inoov Χριστῳ.
la) Ν 3 Ν = ’ Ἂν “ en
νῦν γὰρ ἀρχὴν ἔχω τοῦ μαθητεύεσθαι, καὶ προσλαλώ ὑμῖν
ε ε / > Ν ‘\ 3» 3: - lon ε “A ,
ὡς ὁμοδούλοις" ἐμὲ yap ἔδει παρ υμων ὑπομνησθῆναι πίστει,
θ ’ ε ἴω θ 4 INA? 5 ὃ Ν ε 5 4 5
νουθεσίᾳ, νπομονῃ, μακροθυμίᾳ. a ἐπειδὴ ἢ Ayan οὐκ
+ a a Ν ε A \ -~ , ~
EA με σιωπᾶν περὶ ULV, διὰ τοῦτο προέλαβον παρακαλεῖν
ε wn Lyd ἴω Ψ nw ἴων Ν Ν Lal
ὑμᾶς, ὅπως συντρέχητε TH γνώμῃ τοῦ Θεοῦ. καὶ yap ᾿Ιησοῦς
\ “A ε >
Χριστὸς πάντα κατὰ γνώμην πράττει τοῦ πατρός, ὡς αὐτός
4 ΖΑ, τὰν ee \ > a a ἢ > a \
που λέγει ἐγὼ TA ἀρεοτὰ Αὐτοῦ ποιῶ TANTOTE. οὔκουν καὶ
ε ἴω \ Ὁ“ \ , A 9 r lol Q lal ε
ἡμᾶς χρὴ ζῆν κατὰ γνώμην Θεοῦ ἐν Χριστῷ καὶ ζηλοῦν, ὡς
lal \ 7 , ' \ > \
Παῦλος: mimutal yap μου, φησίν, rinecbe, καθὼς κἀγὼ
Xpictoy.
IV. Ὅθεν καὶ ὑμῖν πρέπει συντρέχειν TH τοῦ ἐπισκόπου
: Naya ce tld PEX n
la) \ x iA ε A 3 ν Ν “
νώμῃ τοῦ κατὰ Θεὸν ποιμαίνοντος ὑμᾶς" οπερ καὶ ποιεῖτε
hr
> rat ε Ν ~ \ δ 3
αὐτοί, σοφισθέντες ὑπὸ τοῦ πνεύματος. τὸ γὰρ ἀξιονό-
Ε x A a Ψ
μαστον πρεσβυτέριον, ἄξιον ὃν τοῦ Θεοῦ, οὕτως συνήρ-
lal ε Ν , ν
μοσται τῷ ἐπισκόπῳ ὡς χορδαὶ κιθάρᾳ, συνδεδεμένοι οὕτω
n ε / Ν ’7ὔ > if -“ > \
TN ομονοίᾳ καὶ συμφώνῳ ἀγάπῃ, ἧς ἐστιν ἀρχηγὸς καὶ
1 ὑμᾶς] ὑμᾶς ὑμᾶς g,. 2 πρέπον] πρέπων g,. 4 ὑποταγῇ] prae-
ceplione (ἐπιταγῇ) 1. νοὶ] add. καὶ τῶ αὐτῶ πνεύματι g4 (not supported by any
other authority). 5 λέγητε] g4sgss; dicatis 1; λέγετε £,2,93. 9 ὄνομα]
txt g.g,e4g5; add. αὐτοῦ g3; add. jesw christi |. Ἰησοῦ Χριστῷ] g,g,523 1;
χριστῷ ἰησοῦ g4gs; def. 1. 14 συντρέχητε] συντρέχετε g,. καὶ γὰρ] 53
omits from here to κατὰ γνώμην Θεοῦ. The omission is explained by the homceo-

teleuton. 15 ws] καθὼς g4 alone. 16 αὐτοῦ] g,.g,e4 (but g4 transposes,
ποιῶ αὐτοῦ) gs; def. g3. The edd. read αὐτῷ, as it stands in Joh. viii. 29. In

4. ἦτε, κατηρτισμένοι κιτ.λ.1] From 70}. viii. 29.
I Cor. i. 10, the clauses being trans- 18. μιμηταὶ ... pov κιτιλ.)] From
posed. 1 Con (xi: ἃ.

16. ἐγὼ τὰ ἀρεστὰ κιτ.λ.] From 30. δὸς... αὐτοῖς κιτ.λ.] A very loose

TO THE EPHESIANS. 253

> lal ε ’ \ ε 3 +
φύλαξ Ιησοὺς ο Χριστὸς. καὶ οἱ κατ ἄνδρα δὲ χορὸς
, a ν ΄ ¥ 3 ε , , A
γένεσθε εἷς, ἵνα σύμφωνοι οντες ἐν ὁμονοίᾳ, συνάφειαν Θεοῦ
’ 5 Cae ἃ ᾽’ “A , “ A ἊΝ
λαβόντες, ἐν ἑνότητι ἕν γένησθε τῇ συμφωνίᾳ τῷ Θεῷ πατρὶ
Ν A 5 en 3 rade) wn nw lal ε nw
Kal TO ἡγαπημένῳ υἱῷ αὐτοῦ Ἰησοῦ Χριστῷ τῷ Κυρίῳ ἡμῶν"
Ν > a Ὡς , “ “ ε \ i ὦ 2
AOC YAP δΔΥτοῖς, φησί, πᾶτερ ἅγιε, INA ὧς ἐγὼ καὶ CY ἕν ἐσμεν,
\ Veils ein a ΄ 5 3 Cae
Kal δυτοὶ ἐν ἡμῖν EN @CIN. χρήσιμον οὖν ἐστιν ὑμᾶς ἐν
> , , , a \ > a
ἀμώμῳ ἑνότητι συνημμένους Θεῴ μιμητὰς εἶναι Χριστοῦ,
a ε ’
οὗ καὶ μέλη ὑπάρχετε.
5 Ν > Ν 3 “~ 4 4
V. Et yap ἐγὼ ἐν μικρῷ χρόνῳ τοιαύτην συνήθειαν
» Ν Ν ’ ε “ 5 > ’ὔ >
ἔσχον πρὸς TOV ἐπίσκοπον ὑμών, οὐκ ἀνθρωπίνην οὖσαν
ἰλλ \ iZ UA ἀλλ ε la iC \ >
ἄλλα πνευματικὴν, πόσῳ μάλλον VAS μακαρίζω τους ava-
3 ἴω ε ε he aA z 3 lal
κεκραμένους αὐτῷ, ὡς ἡ ἐκκλησία τῷ Κυρίῳ ‘Incov καὶ ὁ
, la “ \ Ν 5 A ν ’ὔ
Κύριος τῷ Θεῴ καὶ πατρὶ αὐτοῦ, Wa πάντα ἐν ἑνότητι σύμ-
φ ν = ὃ \ λ , Ac . Ξὰν ’ 5 \ a A θ
ωνα ἢ. μηδεὶς πλανασθω: Eav μὴ τις EVTOS ἢ του θυσιασ-
, ε an “ » A “ 5 \ Ν
τηρίου, ὑστερεῖται τοῦ apTov τοῦ Θεοῦ. εἰ γὰρ ἑνὸς καὶ
λ , A 3, ν \ \
δευτέρου προσευχὴ τοσαύτην ἰσχὺν EXEL, WOTE TOY Χριστον
3 Lal , 4 la 4 A 4
ἐν αὐτοῖς ἑστάναι, πόσῳ μᾶλλον ἢ TE τοῦ ἐπισκόπου Kal
“ Ψ, \ , > i: \
πάσης τῆς ἐκκλησίας προσευχὴ σύμφωνος ἀνιοῦσα προς
Ai lal la 5 Lal \
Θεὸν πιστοὶ παρασχεθῆναι αὐτοῖς πάντα Ta ἐν Χρισ-
“ 5 , ε ἊΝ “ ty ’ Ν \
τῷ αἰτήματα. O οὖν τῶν τοιούτων χωριζόμενος καὶ μὴ
, lal “A Ν > ' '
συνερχόμενος ἐν βουλῇ θυσιῶν καὶ EKKAHCIA TIPWTOTOK@N
> , > ? a , > Ὰ ͵ a
ATIOTETPAMMENON EN OY PANG AYKOC ἐστιν ἐν προϑᾶτου δορὰ,
ν Ν /, 4 > - ε
ἡμερον ἐπιδεικνὺς μορφήν. σπουδάσατε, ἀγαπητοί, vToTa-
A lal , Ν A x A ,
γῆναι τῷ ἐπισκόπῳ καὶ τοῖς πρεσβυτέροις καὶ τοῖς διακόνοις"
lit is rendered guae plactta sunt ez, as in the Vulgate. 17 ζηλοῦν] ζηλοῖν g,.
23 οὕτως] g.g,93845 1; οὕτω gs. 24 συνδεδεμένοι] σ΄; collzgatae (συνδεδε-
pévat) 1. 25 NS] σ,9,5 635,5; cujus 1; ἣ gs. 26 6 Χριστός) σ.5,8ὅς;
χριστός $384. 28 γένησθε] 2183845; γένεσθε 8.55. πατρὶ] §,8.5S3845
1; καὶ πατρὶ gs. 30 σὺ] σοὶ g,. 36 ἀνακεκραμένους] £43 ἀνακε-
κραμμένους £853 ἀνακεκρεμαμένους 5,55; gui pendetis 1. For the reading of I see
11: ἢ. 42- 44 πιστοῖ] g33 persuadet 1; πίστει αὶ σ,δς; πιστή gy. The edd.

(before Zahn) generally read πείσει, and Dressel has πίστει πείσει. 47 οὐ-
ρανῷ] οὐρανοῖς g4 alone (with Heb. xii. 23).

quotation made up of John xvii. 11, pression, λύκος ἐν προβάτου Sopa, sug-

71. gested by Matt. vii. 15, occurs also
46. ἐκκλησίᾳ πρωτοτόκων κ,ιτ.λ.} in Hero 2.

Brom. Heb. xii. 23. The next ex-

IGNATIAN EPISTLES.

254
c \ , ε Ψ ες ἐξ aA A
0 YAP τουτοις υποτασσομενος UTAKOVEL Χριστῳ τῳ προχειρι-
ὕὔ 5 ra ε x 5 Lal 5 “ 5 ἴω n° Aw ε
σαμενῳ αὕὔυτους" O δὲ ἀπειθῶν αὐτοῖς ἀπειθεῖ Χριστῳ Inaov: ὁ
λὲ ἀπειθῶν τῷ YIM οὐκ GPETAI THN Z@HN, ἀλλ᾽ ἢ ὀργὴ τοῦ Θεοῦ
͵ bor) 2 ' > (ὃ , 3 Ν δύ ε ,
μένει ἐπ᾿ αὐτόν: αὐθά NS yap ἐστιν και OVOEPLS, ὑπερήφανος,
c ͵ vA ,
YTEPHMANOIC δέ, φησίν,
c \ > ͵ a \ ' , “δε ͵
ὁ Θεὸς ἀντιτἄσοετδι, TaTEINOIC AE AIAWCI χὰριν᾽ KQl, YTEPH-
, - , ’, \ Nines a N
PANO! TAPHNOMOYN ἕως chddpa’ λέγει δὲ καὶ ὁ Κυριος πρὸς

\ ε A ε ε a , an ͵ c a ͵
τους ἱερεῖς, ὁ ἡμῶν ἀκούων ἐμοῦ ἀκούει, KAl ὁ ἐμοῦ ἀκούων

ὁ μὴ πειθαρχῶν τοῖς κρείττοσιν.

ἀκούει τοῦ πέμψαντός ME TIATPOC ὁ YMAC ἀθετῶν ἐμὲ ἀθετεῖ,
6 AE ἐμὲ ἀθετῶν ἀθετεῖ τὸν πέμψὰαντᾶ με.
9 5 , a NETO δον, a
VI. Ὅσῳ οὖν βλέπετε σιωπῶντα τὸν ἐπίσκοπον, πλεῖον
FN A
αὐτὸν φοβεῖσθε.

507 3 ΄ Y 5. ὃ ca Gs Re ε SEN
ἰδίαν οικονομιᾶαν, ουτῶς AUTOV ει ἡμᾶς έχεσθαι, ως AUTOV

, \ ἃ ε 3 ,

πάντα γὰρ ὃν πέμπει ὁ οἰκοδεσπότης εἰς

\ / \ ἊΝ Sai, ὃ » / ε SN \
TOV πέμψαντα. τον ουν ETLOKOTOV ONAOVOTL WS AUTOV TOV
΄ An , A , an Ξ ᾿ \
Κύριον δεῖ προσβλέπειν, τῳ Κυρίῳ παρεστωτα" OPATIKON δὲ
ANAPA KAI ὀξύν τοῖς ἔργοις βδοιλεῦοι δεῖ TAPECTANAI, KAI MH

͵ > , a 5 Ν 74 3 ὔ

TIAPECTANAI AN OPOdTTOIC N@OPOIC. QUTOS μέντου Ονήσιμος
ε ἴω c La) \ ~ 3 4 ν ’, Ἂν
ὑπερεπαινεὶ ὑμῶν τὴν ἐν Θεῷ εὐταξίαν, ὅτι πάντες κατὰ
3 / an Nee 5 εὖ Ὁ > 4 ν lal > 3
ἀλήθειαν ζῆτε, καὶ ὅτι ἐν ὑμῖν οὐδεμία αἵρεσις κατοικεῖ, ἀλλ
3 Ν > od , x id > lal las na 5 lol
οὐδὲ ἀκούετέ τινος ἢ μόνου ᾿Ιησοῦ Χριστοῦ τοῦ ἀληθινοῦ
I ὁ.. -ὑποτασσόμενος] οἱ.. ὑποτασσόμενοι g4 alone (notwithstanding that it has a
ὑπακούει) g, 9394955; obedit 1; ὑπακούσει g,. 9 ἀκού-
10 πέμψαντα] 5.535.9855;

11 οὖν] g,g3g45¢551; om. g,. 12 πέμ-
13 ἡμᾶς] g.g,se3gs5sl 1; ὑμᾶς

sing. verb ὑπακούει).
et] £,2,23241; οὐκ ἀκούσει ἐμοῦ ἀλλὰ gs.
ἀποστείλαντα σ΄, (from Luke x. 16).

me] g,8,s¢3245 1; mittit 1; πέμψει gs.

24. 16 παρεστάναι) g.g,s¢3945] (as in Prov. xxii. 29); om. gs. 17 ἀν-
θρώποις vw pots] ἀνθρώπους νωθρούς g3 against all the other authorities. In Prov.
Xxil. 29 it 15 ἄνδρασι νωθροῖς. 18 ὅτι] g,g,sg4sgssl 1; καὶ ὅτι g3. κατὰ]

22 διὰ τὸ καὶ] σ,σ,5593; διὰ τὸ σε; Guoniam 1;
25 τοιοῖνδε παιδευταῖν] τοιῶνδε παιδευτῶν, all the

85:5..553555; κατ᾽ gy.
καὶ (om. διὰ τὸ) σ᾽...

2. ὁ δὲ ἀπειθῶν κιτ.λ.] From Joh. ἐμοῦ... πατρός does not occur there.

111. 6.

5. ὑπερηφάνοις κ.τ.λ.]}
note on “7670 5.

6. ὑπερήφανοι x.t-A.] From Ps.
CXVili (Cxix). 51.

7. λέγει δὲ κιιλ.] The quotation
which follows is taken mainly from
Luke x. τὸ: but the clause καὶ 6

See the

15. ὁρατικὸν--ἄνδρα κιτ.λ.] From
Prov. xxli. 29.

22. ἕν σώμα x.t.A.]| The expres-
sions are borrowed from Ephes. iv.
4—6.

25. ὑπὸ τοιοῖνδε κιτ.λ.] ‘under two
such instructors. Considering the
reading of the MSs, there cannot,

TO THE EPHESIANS. 255

, XN , Rvs , ε lal cn 35,
ποιμένος καὶ διδασκάλου: καὶ ἐστέ, ὡς Παῦλος ὑμῖν ἔγραφεν,
a a An ey a \ \ NP hs ῥ- > ͵ ἢ
EN COMA KAI EN πνευμὰ διὰ TO καὶ ἐν Μιὰ EATIIAL κεκλῆοθδι

“ , ’ Ν - , ' U a U
τῆς πίστεως: ἐπείπερ καὶ εἷς Κύριος, Mia πίοτιο, EN BATITICMA,

εἷς Θεὸς Kal TATHP TANT@N ὁ ἐπὶ TANTWN καὶ AIA πᾶντων
\ 2 a ε A Ν 53 la) e Ν A
25 KAl ἐν TIACIN. ὑμεῖς μὲν οὖν ἐστε τοιοῦτοι, ὑπὸ τοιοῖνδε
παιδευταῖν στο θέντες, Παύλῳ τῷ χριστοφόρῳ καὶ Τιμο-
υχειωθεντες, Παύλῳ τῷ χρ ρᾳ μ
͵ὔ nw
θέῳ τῷ πιστοτάτῳ.
’ A \
VII. Τινὲς δὲ φαυλότατοι εἰώθασιν δόλῳ πονηρῷ τὸ
+ , x \ Ψ' 5 4 lal Ν
ὄνομα περιφέρειν, ἄλλα τινὰ πράσσοντες ἀνάξια Θεοῦ καὶ
wn ΕῚ , nw nw ἴω , Shae 5
30 φρονοῦντες ἐναντία τῆς τοῦ Χριστοῦ διδασκαλίας ἐπ᾽ ὁλ-
’, ε wn Ν la 5 “ ἃ lal ε ἴω ε
ἔθρῳ ἑαυτῶν καὶ τῶν πειθομένων αὐτοῖς: οὗς δεῖ ὑμᾶς ὡς
ἥν, 5 A 1 XN > ͵ ͵ 3 \ 2. κα
θηρία ἐκκλίνειν: λίκδλιος γὰρ EKKAINAC οὦζετὰι εἶς τὸν δἰῶν δ᾽
, ᾿ ῃ \ ie Δ; > a > ' ION
πρόχειρος AE γίνεται KAI ETIYAPTOC ACEBAN ATIWAEIA ELTL
N , > ͵ 2 , c “os ae
γὰρ KYNEC ENEOI, OY AYNAMENO! YAAKTEIN, λυσσῶντες, λαθρο-
A ἃ , EF, \ A \
35 OnKToL, ous φυλάσσεσθαι χρή" ανίατα yap νοσοῦσιν. ἰατρὸς
NEE VEN 2 : ' \ j Ce 19h νυ \
δὲ ἡμῶν ἐστιν ὁ μόνος ἀληθινὸς Θεός, ὁ ἀγέννητος Kal
> , ε A ν , “ bs la) \
ἀπρόσιτος, ὁ τῶν ὁλων Κύριος, Tov δὲ μονογενους πατΉῊρ
Ἀ ¥ 9 \ \ \ , PAA te \
Kal γεννήτωρ. ἔχομεν ἰατρὸν καὶ τὸν Κύριον ἡμῶν Θεὸν
3 aA Ν Ν Ν SZ eX A \
Ιησοῦν τὸν Χριστόν, TOV πρὸ αἰώνων υἱὸν μονογενῆ καὶ
’’ ν Ν ἣΝ » 5 , “” la
40 λόγον, ὕστερον δὲ καὶ ἄνθρωπον ἐκ Μαρίας τῆς παρθένου:
ς , Ν \ Ἄν Ὁ Εἰ ΄, > , 4 ehits \
Ο λόγος YAP capz ἐγένετο, O ADWUATOS EV σώματι, O ἀπαθὴς
Greek mss. In 1 it is @ tali eruditi estis, hoc est a paulo christifero et timotheo
fidelissimo. I have made the correction on account of the datives which follow:

see the lower note. 26 Παύλῳ τῷ χριστοφόρῳ] g,2,853; παύλου τοῦ
χριστοφόρου 555,5. Τιμοθέῳ τῷ πιστοτάτῳ] 81,85; τιμοθέου τοῦ πιστοτάτου
3045. 29 ἄλλα τινὰ] gg,se4g5s; ἀλλά τινα g3; sed aliguanta 1: see above
ΠῚ}: y= 33 ἀπώλεια] ἀπόλεια g,. 34 κύνες] Kolves σ΄. οὐ] 2,8 583245
1; οἱ gs. λυσσῶντες] λυσσοῦντες g,. λαθροδῆκτοι) All the Mss. Many edd.
have λαθροδῆκται. 38 καὶ sec.] om. gy alone. 39 τὸν Χριστόν]
212.233 χριστὸν (om. τὸν) gygs. 40 Μαρίας τῆς παρθένου] παρθένου

μαρίας g4 alone.

I think, be any doubt that the text 32. δίκαιος x.r.A.] From Prov. x.
should be read as I have restored it. 25, xi. 4.

For this use of ὑπὸ with the dative 34. κύνες ἐνεοί, x.7.A.| From Is. lvi.
comp. e.g. Plat. Lach. p. 184 E ὑπὸ 10: see the note on Azztioch. 6.
παιδοτρίβῃ ἀγαθῷ πεπαιδευμένος καὶ 36. ὁ μόνος κιτ.λ.] From Joh. xvii.

ἡσκήκως, Resp. viii. p. 558 Ὁ υἱὸς ὑπὸ 3.
τῷ πατρὶ τεθραμμένος. AI. ὁ λόγος κιτ.λ.] From Joh, i. 14.

256 IGNATIAN EPISTLES.

> A , ε 5 ’ > A ’ ε A 39
ἐν παθητῷ σώματι, ὁ ἀθάνατος ἐν θνητῷ σώματι, ἡ ζωὴ ἐν
θορᾷ, ὅ θανά t φθορᾶς ἐλευθερώ ὶ ἰατρεύ
φθορᾷ, ὅπως θανάτου καὶ φθορᾶς ἐλευθερώσῃ καὶ ἰατρεύσῃ
Ν \ εἴν ΑΝ ἈΝ ΟΣ τ ai NX » > > ,
Tas ψυχὰς ἡμῶν, καὶ ἰάσηται αὐτὰς νοσηλευθείσας ἐν ἀσεβείᾳ

Ν re
καὶ πονηραῖς ἐπιθυμίαις.
> “ ο >
VIII. Μὴ οὖν τις ὑμᾶς ἐξαπατάτω, ὥσπερ οὐδὲ ἐξαπα-
a Y , > A ν \ 7 > 0 , >
τᾶσθε: ὅλοι γάρ ἐστε Θεοῦ. ὅταν yap μηδεμία ἐπιθυμία ἐν
ὑμῖν ὑπάρχῃ δυναμένη ὑμᾶς ῥυπᾶναι καὶ βάσανον ἐπαγαγεῖν,
a A ε «
ἄρα κατὰ Θεὸν ζῆτε, καὶ ἐστὲ Xpiotov. περίψημα ὑμῶν
Ἂ “A ε Ψ. 3 , > ’ “A ’ Ν
καὶ τῆς ἀγνοτάτης ᾿Εφεσίων ἐκκλησίας τῆς διαβοήτου καὶ
πολυὐμνήτου τοῖς αἰῶσιν. οἱ σαρκικοὶ τὰ πνευματικὰ πράτ-
τειν οὐ δύνανται, οὐδὲ οἱ πνευματικοὶ τὰ σαρκικά: WOTE οὐδὲ
ἢ πίστις τὰ τῆς ἀπιστίας οὐδὲ ἡ ἀπιστία τὰ τῆς πίστεως.
ὑμεῖς δέ, πλήρεις ὄντες τοῦ ἁγίου πνεύματος, οὐδὲν σαρκικὸν
5 Ἂς Ν ‘2 ’ὔὕ 9 lowe) ἴω
ἀλλὰ πνευματικὰ πάντα πράσσετε' ἐν Χριστῷ ᾿Ιησοῦ τελει-
οὔσθε, ὅς ἐστιν CHTHP πάντων ἀνθρώπων, MAAICTA πιοτῶν.
¥ Ψ Ψ > ε ων »»

ΙΧ. Ἔγνων δέ τινας παροδεύσαντας δι’ ὑμῶν ἔχοντας
κακὴν διδαχὴν ἀλλοκότου καὶ πονηροῦ πνεύματος: οἷς οὐκ
3 ΄ ΄, ~ \ ΄ τὰ \ οὶ > \
ἐδώκατε πάροδον σπεῖραι Ta ζιζάνια, βύσαντες τὰ ὦτα εἰς TO

. , \ εν» 5.5 A , ,
μὴ παραδέξασθαι τὴν ὑπ᾽ αὐτῶν KaTayyed\dopernve πλάνην,
,ὕ Ν Ψ, A 5 AN A 5 \ ἣν
πεπεισμένοι τὸ λαοπλάνον πνευμα οὐ τὰ Χριστοῦ adda τὰ

1 ὁ ἀθάνατος ἐν θνητῷ σώματι] σ.σ,569]; om. gygs (by homceoteleuton).
2 ἐλευθερώσῃ καὶ ἰατρεύσῃ] 5.535455ς5; ἐλευθερώσει καὶ ἰατρεύσει g,. 5 ἐξα-
πατάτω] ἐξατάτω g.. ὥσπερ] 531; ὅπερ g.g,94¢5; and 1 seems to have
had this reading, for it translates loosely xz/us ergo vestrum seducatur, quod et de
vobis confido. 6 ὅλοι] g,g,5g45g55 [I]; ὅλως g3; al. 1. ὑπάρχῃ]
LP 4F5s; ὑπάρχει σ,65. 8 ἐστὲ Χριστοῦ. περίψημα ὑμῶν] g1g,84525; 4712
(ἔσται) christi subiectio vestral; ἐστὲ χριστοῦ" περίψημα δὲ ὑμῶν (also adding ἐκβάλλετε
at the end of the sentence after τοῖς αἰῶσιν) g3: see Il. p. 59 sq. The interpolator
has left the words of the original, merely altering the (to him) unintelligible ἁγνί-
Foua into ayvorarns. 9. ἁγνοτάτης]) 2,8 ,583845; ἀγιωτάτης gs; om. 1.
διαβοήτου] auxiliatrix 1 (some confusion with βοηθοῦ). 12 ἀπιστίας] ἀπιστείας
£52583. ἀπιστία] amorela 99,93. 13 ὑμεῖς] ἡμεῖς gy (notwithstanding
the following πράσσετε). 14 πνευματικὰ] gesg4sgesl; πνεύματι καὶ g,.
20 λαοπλάνον] λαοπνάνον gs. 22 ἀλλὰ sec.] ἀλλ᾽ gs. 23 τὰ] £1 838459655 ;
om. g,. 24 κατήγγελλεν] £85845; κατήγγειλεν 55; ἀπήγγελλεν gs;
annunceiat 1. 26 λαλήσει] λαλήσε (sic) g,. 28 ἔδωκας} g,g,523

15. ὅς ἐστιν κατιλ.] From 1 Tim. are taken from John xiv. 24 ὁ λόγος
iv. 10. κατιλ., Joh. xvi. 13 οὐ λαλήσει κιτλ.;
24. κατήγγελλεν]! The quotations Joh. xvii. 4, 6 ἐγώ σε ἐδόξασα κιτ.λ,,

ΤΟ

TO THE EPHESIANS, 257

» » ’ὔ \ ν an
ἴδια λαλεῖν: ψευδολόγον γάρ ἐστιν: τὸ δὲ ἅγιον πνεῦμα οὐ
OV TA > x Ἢ la “ ἊΝ 3 349 lal
τὰ ἴδια ἀλλὰ TA τοῦ Χριστοῦ, καὶ οὐκ ἀφ᾽ ἑαυτοῦ ἀλλὰ ἀπὸ
lal fd ε ἊΝ ec iy Ἁ δὴ “ \ en
Tov Κυρίου: ὡς καὶ ὁ Κύριος τα παρὰ τοῦ πατρος ἡμῖν
, c , 4 , a 2 ͵ 2 32 \
κατήγγελλεν" ὁ λόγος yap, φησίν, ὃν ἀκούετε, οὐκ EcTIN ἐμὸς
> sy lal fy ie \ Χ A ’ὔ A
ἀλλὰ Tov πέμψαντός με πατρός: καὶ περι του πνεύματος τοῦ
ΘΕ. Ἢ > ’ , ε a a > > , >
aylov, oY λαλήσει, φησίν, ἀφ᾽ ἑδυτοῦ, AAA ὅσοὰ ἂν AKOYCH πὰρ
> m Ν ἊΝ A \ Ν ,ὔὕ > ,
ἐμοῦ. καὶ περὶ ἑαυτοῦ φησι πρὸς τὸν πατέρα: ἐγώ ce, φησίν,
€AdzZaca ἐπὶ τῆς γῆς τὸ ἔργον ὃ ἔλωκάς μοι, ἐτελείωοδ᾽
͵ ’ \ 3: a > , XN Ν A
EPANEPWCA COY TO ὀνομὰ τοῖς ἀνθρώποιο. Καὶ περι του
ἁγίου πνέυματος" ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ τοῦ EMOY λὰμ-
A \ \ , A c , 1” tal
βάνει. τὸ δὲ πλάνον πνευμα EAYTON κηρύττει, τὰ TAIA λὰλεῖ:
3. ἢ , é P h , ,
αὐτάρεσκον γάρ ἐστιν" EAYTON δοξάζει, τύφου γάρ ἐστι μεστόν'
, ε i > ’
ψευδολόγον υπάρχει, ἀπατηλόν, θωπευτικόν, κολακευτικόν,
ν ’ 4 > , >
ὕπουλον, ῥαψῳδόν, φλύαρον, ἀσύμφωνον, ἀμετροεπές, γλίσ-
fal A ,ὔ Cys, ε lal 3 lal
xpov, ψοφοδεές: οὗ τῆς ἐνεργείας ῥύσεται ὑμᾶς Ἰησοῦς ὁ
Ν ε ,ὔ ε ”~ ἘΣ. Ν ld e ,
Χριστος o θεμελιώσας ὑμᾶς ἐπὶ τὴν πέτραν, ὡς λίθους
’ὔ 5 3 Ν A
ἐκλεκτούς, συναρμολογουμένους εἰς οἰκοδομὴν Θεοῦ πατρός"
3 , > ΣΝ ν \ A “ εἰπε ε al
ἀναφερόμενοι εἰς Ta vy διὰ Χριστου Tov ὑπὲρ ἡμῶν
7. , a“ ε ’ , /
σταυρωθέντος, σχοινῳ χρώμενοι τῳ AYLW πνευματι' πίστει
N > ’ὔ ’ A A 39
δὲ ἀναγόμενοι, καὶ ἀγάπῃ κουφιζόμενοι ἐκ γῆς πρὸς οὐρανόν,
gss; δέδωκάς gy. 29 cou τὸ ὄνομα] τὸ ὄνομά σου gy, alone. 30 λαμβάνει] add.
et annunciabit vobis ergo uterque ecorum ipsum slorificat, a quo accepit quod faceret, et
ipsum praedicat, atque eius verba pronunciat 1. 31 ἑαυτὸν] £9,943; ἑαυτὸ
g39<5; dub. 1]. 32 ἑαυτὸν] g,g5 (but corrected) g, (probably) ; ἑαυτὸ g3g45; dub. 1.
τύφου... μεστόν] F,F,53; OM. Gygs; acerbus namague est, plenus 1. 33 κολακευ-

τικόν] g,23845e55; om. g, (by homceoteleuton); and | has only one word udricus for
the two, θωπευτικόν, κολακευτικόν. 34 φλύαρον] φλοίαρον σ΄... 35 ὑμᾶς] σ:;
ἡμᾶς £,8,8485; nos [1]. ὁ] g4gs (see I. p. 265); om. g, 9,593. 36 buds]
LST 55; ἡμᾶς 4; nos 1]. ws] om. gy alone. 37 συναρμολογουμένους] apte
1; εὐαρμολογουμένους all the Greek Mss. For this conjectural reading which I have
substituted comp. Ephes. ii. 21. The change is slight, cy for ey. Θεοῦ] 11;
θείου g4; θείαν gg, 5555ς5. 38 ἀναφερόμενοι] gigs [1]; ἀναφερομένοι (sic) g,;
ἀναφερομένους σ55,5. The interpolator has forgotten to alter the nom. which he found
in the original and then has made the following participles to conform. ὕψη]
ὕψει g,. 40 ἀναγόμενοι) 8,85; ἀναγώμενοι σ. ; ἀναγομένους 555,5. κουφι-
ζόμενοι] σισ,5ς; κουφιζομένους 5.5.5. γῆς πρὸς] τῆς ὑπ᾽ gy alone (the
expression borrowed from Luke xvii. 24).

Joh. xvi. 14 ἐκεῖνος κτλ. Of the τὰ ἴδια λαλεῖ from Joh. viii. 44, and

expressions which follow ἑαυτὸν κη- ἑαυτὸν δοξάζει from Joh. viii. 54.

ρύττει is modified from 2 Cor. iv. 5,

IGN. III. 17

258 IGNATIAN EPISTLES.

Ψ Sah, ᾿ , -
συνοδοιποροῦντες ἅμα ἀμώμως. Makdplol γάρ, φησίν, οἱ
By] c a c , 2 , ’ ε Ν

AM@MO! ἐν OAD, οἱ πορεγόμενοι EN νύμῳ Κυρίογ' ὁδὸς δέ ἐστιν
ΕἸ ἈΝ 9 va ε , > \ , / DNs Ἀν ΑΓ \ \
ἀπλανὴς Ἰησοῦς ὁ Χριστός: ἐγὼ yap, φησίν, εἰμὶ ἡ ὁλὸς καὶ
ἐ " ε a OT IGE BIN \ \ > \ Ν >

ἢ ζωή: ὁδηγεῖ δὲ ἡ ὁδὸς πρὸς τὸν πατέρα" οὐλεὶς yap ἔρχεται

ῃ ! 3 \ 3 cet) a le S: > ε “
πρὸς τὸν πὰτέρα, εἶ MH Al ἐμοῦ. μακάριοι οὖν ἐστε ὑμεῖς 5

¢€ , ’ ’ὔ ε ’ ἣν 4,
ot θεοφόροι, πνευματοφόροι, ναοφόροι, ἁγιοφόροι, κατὰ πάντα
κεκοσμημένοι ἐν ταῖς ἐντολαῖς ᾿Ιησοῦ Χριστοῦ, Βδείλειον
ς Ey “ \ > ' ἃ
ἱεράτεγμα, ἔθνος ἅγιον, Adc εἰς περιποίηοιν: OL οὗς ἀγαλ-
Lal j lal lal c ͵
λιώμενος ἠξιώθην Sv ὧν γράφω προσομιλῆσαι τοῖς ἁγίοις
a 3 > > ͵ ἘΝ . n> a ,
τοῖς OYCIN ἐν ᾿Ἐφέοῳ, τοις πιοτοῖος ἐν Χριοτῷ ‘lncof. χαίρω
i 533 ΓΥΥΣ ΟΣ ν Ν lal , , 50" Ν
οὖν ἐφ᾽ ὑμῖν, ὅτι μὴ τῇ ματαιότητι προσέχετε: οὐδὲ κατὰ
lal 5 \ Ν
σάρκα ἀγαπᾶτε ἀλλὰ κατὰ Θεόν.
\ a ¥
X. Kat ὑπὲρ τῶν ἄλλων δὲ ἀνθρώπων ἀδιαλείπτως
’, » Ν 5 A Ν ο ἴω
προσεύχεσθε: ἔστιν γὰρ αὐτοῖς ἐλπὶς μετανοίας, ἵνα Θεοῦ
’ \ c ' \ > > ' > ς 3 ,
τύχωσιν' μὴ ὁ πίπτων γὰρ οὐκ ἀνίοτατδι; ἢ ὁ ἀποοτρέφων
> ’ / iS > A A
οὐκ ἐπιοτρέφει; ἐπιτρέψατε οὖν αὐτοῖς μαθητευθῆναι ὑμῖν"
’, > 4 La) \ fe Lal 4 Ἂν
γίνεσθε οὖν διάκονοι Θεοῦ καὶ στόμα Χριστοῦ: λέγει γὰρ
ε , Sra 2 , 2 , , ε ,
o Κύριος, ἐὰν ἐξάγᾶγητε ἐξ ANAZIOY τίμιον, ὧς οτόμὰ MOY
Ξῇ \ Ν > \ A
écecoe. γίνεσθε πρὸς Tas ὀργὰς αὐτῶν ὑμεῖς Tamewdodpoves:
SA \ A A A
ἀντιτάξατε πρὸς Tas βλασφημίας αὐτῶν ὑμεῖς Tas ἐκτενεῖς
5» lal ~ ! c a
εὐχάς: αὐτῶν πλανωμένων, στήκετε ὑμεῖς ἐν TH πίοτει EApaior

I συνοδοιποροῦντες}] £18,853 συνοδοιποροῦντας 3945. ἀμώμως] S45 Ζ7,-
maculate 1; ἀμώμοις σ,50,5555-ς5. 3 ὁ Χριστός] σι 938452553 χριστός (om.
6) g- 4 γὰρ] g,8.8485; add. φησίν gz 1. 6 πνευματοφόροι vao-
φόροι ἁγιοφόροι] g,233 καὶ ναοφόροι χριστοφόροι ἁγιοφόροι 1; πνευματοφόροι ἁγιο-
φόροι σ.54; spiritifert sanctifert templifert 1; om. gs. 13 δὲ] here
¥,25238553 after ὑπὲρ gy. 16 ἐπιτρέψατε] 1; ἐπιστρέψατε 2, 2,583.2 45255 5
convertimini 1. The ν. 1. ἐπιστρέψατε is due to the accidental proximity of ἐπι-
στρέφει. αὐτοῖς] g,g,¢5 with I; αὐτοὺς g39455 al. |. 22 ἐν sec.] 23;
per (it has translated the previous ἐν by fer); om. g,g,84g85. The omission is
probably due to the similar ending -ONEN. 24 Δαυεὶδ] δὰδ g,. διὸ]

I. μακάριοι κιτιλ.] From Ps. cxviili so that this Ignatian writer must

(CxIX)) 1, have had ἐν ’Edéo in his text.
3. eyd...eiut κτλ] From Joh. 15. μὴ ὁ πίπτων K.7-A.| From Jer.
xiv. 6. vill. 4. The quotation which follows,
7. βασίλειον «7.A.]| Taken from ἐὰν ἐξαγάγητε, is from Jer. xv. 19.
1 Pet. sii, Οἱ 21. τῇ πίστει ἑδραῖοι] See the note,

9. τοῖς, ἁγίοις κιτιλ] Ephes. 1. 1: 11 p. 50:

I¢

TO THE EPHESIANS. 259

, \ A ay > ε 4 A) > ’, 5 vA
νικήσατε TO ἄγριον ἦθος ἐν ἡμερότητι, TO ὀργίλον ἐν πραό-
P \ - a \ τὸ x eo:
TTL MAKAPIO! γὰρ οἱ Tpacic, Καὶ Macfic πρᾶος Tapa πάντδο
> ͵ ἈΝ Ν A / Ν A
ἀνθρώπογο, καὶ Aaveld πρᾶος σφόδρα. διὸ παραινεῖ ἸΤαῦλος,
a / ! a ' 2 Ti μον
AofAon, λέγων, Kypioy οὐ Aci μάχεοθδι, ἀλλ᾽ ἤπιον εἶνδι πρὸς
TTANTAC, AIAAKTIKON, ANEZIKAKON, ἐν πρδότητι TAIAEYONTA
2 , \ / > /
ToYC ANTIAIATIOEMENOYC. μὴ σπουδάζοντες ἀμύνεσθαι τοὺς
5 lal ε A > ͵ , , n >
ἀδικοῦντας ὑμᾶς: εἰ ANTATEAWKA Yap, φησίν, τοῖς ANTATIOAI-
aol ’ 53 \ > \ , A ,
Aofci mol κακά. ἀδελφοὺς αὐτοὺς ποιήσωμεν TH ἐπιεικείᾳ"
» Ν lal la ε A > δι ε lal 3 ν \
εἴπατε yap τοῖς μισοῦσιν ὑμᾶς, ᾿Αδελφοὶ ἡμῶν ἐστε: ἵνα τὸ
ΕἾ A , A \ ΄ Ν ’ὔ
ὄνομα τοῦ Κυρίου. δοξασθῇ: καὶ μιμησώμεθα τὸν Κύριον,
a , > > , ’ 5 3 ᾽ὕὔ
ὃς λοιλοροήμενος οὐκ ἀντελοιλόρει, σταυρούμενος οὐκ ἀντέ-
͵ > > ' > SMC en’ A A ,
τεινεν, πάσχων οὐκ ἠπείλει: GAN ὑπὲρ τῶν ἐχθρῶν προσηύ-
͵ 3: > a » a n πῇ Ld
XETO" πᾶτερ, AEC AYTOIC, οὐκ OIAACIN ὃ ποιοῦοιν. εἴ TLS πλέον
\ , ε ’, - , ἮΝ» >
ἀδικηθεὶς πλείονα ὑπομείνῃ, οὗτος μακάριος: εἴ τις ἀποστε-
An ¥ 20 An § Ν Sy, A , -π x
ρηθῃ, εἰ τις abern Oy, διὰ TO ονομα τοῦ Κυρίου, οὗτος ovTws
Coie | / \ A ΄ ΄ ε as
Χριστοῦ ἐστιν. βλέπετε μὴ τοῦ διαβόλου βοτάνη εὑρεθῇ
5 ε A \ id 5 ‘\ c / 4 ’
ἐν ὑμῖν: πικρὰ yap ἐστιν καὶ ἀἁλμυρά τις αὕτη. NHYaTe,
, atti “
cwoponricate ἐν Χριστῷ Ἰησοῦ.
ΕἾ Ν » 5 ix
XI. ἝἜσχατοι καιροὶ λοιπόν εἰσιν" αἰσχυνθῶμεν, φοβη-
a \ ΄, a a \ Ξ ; és
θῶμεν τὴν μακροθυμίαν τοῦ Θεοῦ: μὴ τοῦ πλούτογ τῆς
g,2,8¢3845 1; add. καὶ gs. 25 ἤπιον] ἥπιον gy. 28 εἰ ἀνταπέ-

δωκα... μισοῦσιν ὑμᾶς} g,g,g45e5l; λέγετε δὲ gz. It has first omitted the words
owing to homceoteleuton, and then inserted λέγετε δὲ as required by the sense.

29 ἐπιεικείᾳ] ἐπιεικίᾳ g,. 30 ἡμῶν] ὑμῶν g3. 31 Tov] om. gs. μιμη-
σώμεθα] μιμησόμεθα g,. 32 ἀντέτεινεν] £8; ἀντέτεινε σ,σς; ἀντεῖπε S33 CON-
tradicebat 1. 33 ἠπείλει] ἠπήλει g,. 34 ὃ] σ,5,56938ς5; τί B4
alone (after Luke xxiii. 34). εἴ... εἴ... εἴ] 8,8,838485. (Bryennios has only
recorded the reading of g, in the 2nd and 3rd cases, but prob. it applies to the
first also.) The edd. commonly (not Zahn) read ἐάν... ἐάν...ἐάν. πλέον] £85
595; πλεῖον g48s. 35 ὑπομείνῃ] ὑπομείνει g.. 36 τοῦ Κυρίου]
τοῦ χριστοῦ g4 alone. 39 σωφρονήσατε)] σωφρονίσατε.

22. ἐν πραότητι] The quotations lowing are quoted from 1 Pet. ii. 23
which follow are from Matt. v. 5 pa- ὃς λοιδορούμενος κιτιλ., Luke xxiii. 34
κάριοι x.T.A., from Num. xil. 3 Μωσῆς πάτερ ἄφες κιτιλ.

πρᾶος «.t.A., from 2 Tim. li. 24 sq. 38. νήψατε, σωφρονήσατε] Words
δοῦλον Κυρίου κιτιλ., from Ps. vil. 4 taken from 1 Pet. iv. 7.
εἰ ἀνταπέδωκα κ.τ.λ. 41. τοῦ πλούτου κιτ.λ.] From Rom.

31. τὸν Κύριον] The passages fol- ἢ]. 4.
2

260 IGNATIAN EPISTLES.

, an \\ ~ “- , Ἃ Ν
XPHCTOTHTOC ἀὐτοῦ Kal τῆς ἀνοχῆς κἀτάἀφρονηοωμεν᾽ ἢ Yap
\ » > \ = eal \ 3 La ΄
τὴν μέλλουσαν ὀργὴν φοβηθῶμεν ἢ τὴν ἐνεστῶσαν χάριν
3 , 3 A A , , 9 A 93 A ε
ἀγαπήσωμεν ἐν τῷ νῦν βίῳ' μόνον ἐν Χριστῷ Ἰησοῦ εὑρε-
θη > Ν 3 ΄ lal ἊΝ ’ > 3 lal
ἤναι εἰς TO ἀληθινῶς ζῆν. χωρὶς τούτου μηδ᾽ ἀναπνεῦσαι
NEES: Ὁ , eras Ls δι \ ,
mote ἔλησθε' οὗτος γάρ μου ἡ ἐλπίς, οὗτος TO καύχημα,
e > a 5 - Ν Nie τ ον ,
οὗτος ἀνεκλιπῆς πλοῦτος ἐν ᾧ τὰ δεσμὰ ἀπὸ Συρίας μέχρι
ε , Q aA
Ῥώμης περιφέρω, τοὺς πνευματικοὺς μαργαρίτας, ἐν οἷς
’ὔ A A la
γένοιτό μοι τελειωθῆναι TH προσευχῇ ὑμῶν, μέτοχον τῶν
παθημάτων Χριστοῦ καὶ κοινωνὸν τοῦ θανάτου αὐτοῦ γενέ-
σθαι καὶ τῆς ἐκ νεκρῶν ἀναστάσεως καὶ τῆς ἀνεκλιποῦς
τον Ων , ΄ 3 Col ὦ 3 , > , ε la
ζωῆς" ἧς γένοιτό μοι ἐπιτυχεῖν, ἵνα ἐν Ky pw Edeoiov εὑρεθῶ
τῶν Χριστιανῶν, ot καὶ τοῖς ἀποστόλοις πάντοτε συνῆσαν
ἐν δυνάμει Ἰησοῦ Χριστοῦ, Παύλῳ, ᾿Ἰωάννῃ, Τιμοθέῳ τῷ
πιστοτάτῳ.
> ’, 3 Ν , ΄, νι Ν 6 ον Ὁ
XII. Οἶδα τίς εἰμι καὶ τίσιν γράφω: ἐγὼ ὁ ἐλάχιστος
3 ,ὔ A Z e A
Ἰγνάτιος | καὶ] τοῖς ὑπὸ κίνδυνον καὶ κρίσιν παρόμοιος" ὑμεῖς
al 4 a“
δὲ ἠλεημένοι, ἐστηριγμένοι ἐν Χριστῷ: πάροδός ἐστε τῶν
Ν δὴ > \ La) a 3! na '
διὰ Θεὸν ἀναιρουμένων ἀπὸ τοῦ aimMatoc Ἄβελ TOY Alkaloy
ἕως τοῦ δἵματος ᾿Ιγνατίου τοῦ ἐλαχίστου. ἸΤαύλου συμμύσται

> ε "4 an > ns
ἐστέ, ἡγιασμένου, μεμαρτυρημένου OTL οεκεζός ἐστιν ἐκλογῆς:

I ἢ γὰρ] g,g,245¢5 1; μάλλον γὰρ (sic) g33 plus 1. 2 χάριν] 1; gratiam 1;
χαρὰν σα, 5,5 555:5; ὀργὴν gy. 3 βίῳ] txt g,g,g4¢5; add. ἔστω δὲ ἡ ἐνεστῶσα
χαρὰ καὶ ἡ ἀληθινὴ τὸ gz. In 1 the passage runs praesentem gratiam adiligamus :
praesens enim gratia est, ut inveniamur in christo jesu. There is nothing corre-
sponding to this addition in I. 4 ἀναπνεῦσαι] ἂν ἁγνεῦσαι g,8.,9495; av
ἀναπνεῦσαι g3; respirare 1. The reading of g3 is adopted commonly by the
edd., though not grammatical. 5 ἕλησθε] ἕλοισθε gs. 6 οὗτος] £,8,8832455
οὗτος ὁ gs. ἀνεκλιπὴς] 1|ΧΧ; ἀνεκλειπὴς g,; ἀνελλειπὴς σ.59; ἀνελλιπὴς
σρος. το ἀνεκλιποῦς] ἀνεκλειποῦς σ, 5,55; ἀνεκλείπτου S48. 12 συν-
ἤσαν] σι 8384555; συνεῖσαν σ΄. ; conversati sunt. For I see Il. p. 62. 15 ἐγὼ]
txt g,¢,e495; add. μὲν g3; add. ztague 1. 16 καὶ pri.] g,g,245g85; OM. £3;
al. 1. 17 mdpodds ἐστε] with I; παραδοθείς ye g,g,sg55; traditus sum
autem 1; παραδοθήσεσθε g43 παραδοθείς ye ἐγὼ ἀλλὰ G3. The difference between
TrApoAocecte and trapadoeGeicre is not great; and πάραδός ἐστε was doubt-
less the original reading in the interpolator’s text, as it is in Ignatius himself.

6. ἀνεκλιπὴς πλοῦτος] See Wisd. 18. ἀπὸ τοῦ αἵματος κιτιλ.}] From
vill. 18; comp. Wisd. vii. 14, Luke Matt. xxili. 35.
xii. 33. 20. oxevos...ekdoyns| Acts ix. 15.

ΤΟ

TO THE EPHESIANS. 261

& 7 , ε Q Ny, ε A \ nw A ε ,
οὗ γένοιτό μοι ὑπὸ τὰ ἴχνη εὑρεθῆναι, καὶ τῶν λοιπῶν ἁγίων,
ν lal la) A
ὅταν ᾿Ιησοῦ Χριστοῦ ἐπιτύχω: Os πάντοτε ἐν ταῖς δεήσεσιν

> »-Φ , ec A
αὐτοῦ μνημονεύει ὑμῶν.

XIII. Σπουδάζετε οὖν πυκνότερον συνέρχεσθαι εἰς

3 ’ A Ν , ν \ “A AN NX SEN

25 εὐχαριστίαν Θεοῦ καὶ δόξαν: ὅταν yap συνεχῶς ἐπὶ TO αὐτὸ
A “ A »
γένησθε, καθαιροῦνται αἱ δυνάμεις τοῦ Σατανᾶ, καὶ ἄπρακτα

3 “ \ ' \ ε , ε
αὐτοῦ ἐπιστρέφει τὰ πεπγρωμένὰ βέλη πρὸς ἁμαρτίαν: ἢ

ΝΜ ε “
γὰρ ὑμετέρα ὁμόνοια καὶ σύμφωνος πίστις αὐτοῦ μέν ἐστιν
ΕΣ A Nee “ 3 a , ION »
ὄλεθρος, τῶν δὲ ὑπασπιστῶν αὐτοῦ βάσανος. οὐδὲν ἄμεινον

3ο τῆς κατὰ Χριστὸν εἰρήνης, ἐν ἢ πᾶς πόλεμος καταργεῖται
Ν > ΓΙ ε ba) ς ,
ἀερίων καὶ ἐπιγείων πνευμάτων: οὐ γὰρ ECTIN ἡμῖν H πᾶλη
πρὸς AIMA κἀὶ οἄρκὰ, ἀλλὰ πρὸς TAC ἀρχὰς Kal πρὸς ἐξογοίὰς
Kal πρὸς TOYC KOCMOKPATOPAC TOY οκότογο, πρὸς TA TINEY-
MATIKA TAC TTONHPIAC EN τοῖς ETOYPANIOIC.
Lat ἴω ww 4 nw
35 XIV. Ovxovy οὐ λήσεται ὑμᾶς TL τῶν νοημάτων τοῦ
al \ » 4
διαβόλου, ἐάν, ws Παῦλος, τελείως εἰς Χριστὸν ἔχητε τὴν
y \ “Ὁ ΧΝ

πίστιν καὶ τὴν ἀγάπην, ἥτις ἐστὶν ἀρχὴ ζωῆς καὶ τέλος"

3 \ a / , δὲ 3 , Ν δὲ δύ 3 ε Ψ,
ἀρχὴ ζωῆς πίστις, τέλος δὲ ἀγάπη: τὰ δὲ δύο ἐν ἑνότητι
΄ A » > A \ δὲ Rd , >
γενόμενα Θεοῦ ἄνθρωπον ἀποτελεῖ: τὰ δὲ ἀλλα πάντα εἰς

The corruption into παραδοθείς ye however was earlier than any existing author-
ities for the interpolator’s text. The reading of g3 is a deliberate altera-
tion. 18 διὰ Θεὸν] propter deum 1; εἰς θεὸν 1: διὰ χριστὸν σ΄. 5.5 6555
E55. 19 τοῦ αἵματος] g,g3; αἵματος (om. τοῦ) gg4gs. τοῦ ἐλα-
χίστου) σ,5,545:] ; ἐλάχιστος, ὑμεῖς δὲ σ΄. 22 Ἰησοῦ] om. gy alone. 23 ὑ-
μῶν] g,g,845gs5l with 1; ἡμῶν gz. 24 πυκνότερον] ποικνότερον g.,. 25 €v-
χαριστίαν] εὐχαριστείαν σ΄. συνεχῶς] here, σ.5,52545; after αὐτὸ, gs. The
order of g,g,93g4 is also the order of I, which has πυκνῶς ἐπὶ τὸ αὐτό, and of 1,
which translates asstdue hoc ipsum. 26 γένησθε] σ,5,555.5; γίνησθε gs;
γίνεσθε 1. 27 ἐπιστρέφει] μένει g4 alone. 28 ὑμετέρα) £,83845255
1; ἡμετέρα g,. 30 καταργεῖται] κατεργῆται g,. 31 ἀερίων] ἀερείων
Zoe 32 καὶ πρὸς ἐξουσίας καὶ πρὸς τοὺς κ.τ.λ.] Z,8,233 Kal πρὸς Tas ἐξουσίας
πρὸς τοὺς K.T.A. B43 ef fotestates.et adversus etc. 1; πρὸς τὰς ἐξουσίας, πρὸς τοὺς
κιτ.Ὰ. gs (in conformity with Ephes. vi. 12). 34 πονηρίας] ἐξουσίας g3, probably
an error of the press. 36 ἔχητε] g,5g3845 with 1; ἔχετε gags. 39 δὲ
ἄλλα] δ᾽ ἀλλὰ gs.

27. τὰ πεπυρωμένα βέλη] Ephes. (Ephes. vi. 12).
vi. 16, taken from the context of the 39. Θεοῦ ἄνθρωπον κ-.τ.λ.} A re-
quotation which follows almost im- miniscence of 2 Tim. 11]. 17.
mediately, οὐ γάρ ἐστιν ἡμῖν k.t.d.

262 IGNATIAN EPISTLES.

καλοκἀγαθίαν ἀκόλουθα ἐστιν. οὐδεὶς πίστιν ἐπαγγελλό-

μενος ὀφείλει ἁμαρτάνειν, οὐδὲ ἀγάπην κεκτημένος μισεῖν
Ν > , ε Ν 3 , > ͵ ͵ \ '

τὸν ἀδελφόν: ὁ yap εἰπών, ἀγὰπήςειο Κύριον TON Θεόν coy,

> \ \ ͵ ε , ΕΠ: lA
εἶπεν, KAI TON TTAHCION COY WC CEAYTON. Ob ἐπαγγελλόμενοι

Χριστοῦ εἶναι, οὐκ ἐξ ὧν λέγουσι μόνον, ἀλλὰ καὶ ἐξ ὧν 5

, ΄ > \ a a \ t ,
πράττουσι, γνωρίζονται: ἐκ γὰρ τοῦ κἁρποῦ TO AENAPON γινώ-
CKETAI.

» ’ > ~ Ν = Δ ta) Ἂν \

XV. “Apewov ἐστι σιωπᾶν καὶ εἶναι ἢ λαλεῖν καὶ μὴ
εἶναι: οὐκ ἐν λόγῳ ἢ Βδοιλείὰ TOY Θεοῦ, δλλ᾽ ἐν λγνᾶμει"

' ' ’ Ac . ἊΝ \ >

KAPAIA TICTEYETAI, CTOMATI AE ὁμολογεῖτδι: TH MEV εἰς AIKAIO-

" Qn δὲ > ἢ λὸ Ν ὃ ὃ , aN ε λέ
CYNHN, τῷ δὲ εἰς CWTHPIAN. καλὸν τὸ διδάσκειν, ἐὰν ὁ λέγων
ia Ν γι ͵ \ ’ Ὁ ' > a '
ποιῃ" OC YAP AN TIOIHCH Kal AIAAZH, OY TOC Μεγὰς EN TH ΒΔΟΙλΕΙΔ.
ε , ε “ Ν \ > “A ε ’ ε ΕΝ “ a
ὁ Κύριος ἡμῶν καὶ Geos Inaovs ο Χριστός, ο vios Tov Θεοῦ
qn an an 5 7 Ν la / «ε A
τοῦ ζῶντος, πρῶτον ἐποίησεν καὶ τότε ἐδίδαξεν, ὡς μαρτυρεῖ
Aovkas, oy ὁ ἔπδλινος ἐν τῷ εγὰάγγελίῳ AIA TAC@N τῶν
i ne IQA , \ , > \ \ \ \
EKKAHCI@N. οὐδὲν λανθάνει τὸν Κύριον, ἀλλὰ Kal TA κρυπτὰ

ε “A Ν > “ὦ 5 i? key lal ε >] nw
ἡμῶν ἐγγὺς αὐτῷ ἐστιν. πάντα οὖν ποιώμεν, WS αὐτοῦ ἐν
ΘΝ “ 4 S 3 “ τὰ Ν JN can
ἡμῖν κατοικοῦντος, ἵνα ὦμεν αὐτοῦ VAOL, καὶ αὐτὸς ἐν ἡμῖν

Xx ΕΝ ’ ε Ν Ν lal
Θεός. Χριστὸς ἐν ἡμῖν λαλείτω, ws καὶ ἐν Παύλῳ' τὸ πνεῦμα

2 ὀφείλει] ὀφείλη gp. 4 σεαυτόν] σ.5,563; ἑαυτὸν σι σς. IO πισ-
TEVETAL...... ὁμολογεῖται] mWLoTEVETE...... ὁμολογεῖτε g4 alone. 11 λέγων]
σισηθ σοῦ; λέγω gp. 12 ποιήσῃ...διδάξῃ}] σισισσος; ποιήσει, διδάξει
5,5. 13 ὁ Χριστός] g,g,85; χριστὸς (om. 6) σ55.5. 17 αὐτῷ]
g,2.232425 with I. There is no authority for αὐτοῦ, which the edd. commonly
read. 18 αὐτοῦ] αὐτῶ gy, alone. 24 οἴκους] om. g4
alone. 25 διδασκαλίαν] g,g,g4g5l; ἐκκλησίαν g3, which has been adopted
commonly by the edd. before Zahn. 26 καὶ θάνατον ὑπέμεινεν] σ΄. 28,9384
(ὑπέμεινε) ; ὑπέμεινεν καὶ θάνατον gs. 27 ὁ Κύριος] κύριος (om. 6) δα
alone. ὁ τοῦ Θεοῦ] praef. ὁ θεὸς gy alone. vids’ οὗ] σ,6:5 456-95] ; υἱοῦ
(or perhaps υἱὸς " υἱοῦ, for Dressel is not explicit) g,. 28 λιπανθεὶς] λειπανθεὶς

3. ἀγαπήσεις x.t.A.] Luke x. 27 12. ὃς...ἂν ποιήσῃ κιτιλ] Matt. v.
(from Deut. vi. 5, Lev. xix. 18); 19. For the whole passage see Afost.
comp. Ps-Smyrn. 6. Const. il. 6 ὁ Κύριος ἡμῶν...ὁ vids τοῦ

6. ἐκ γὰρ Tov καρποῦ κιτ.λ.} Matt. Θεοῦ ἤρξατο πρῶτον ποιεῖν καὶ τότε
1172. διδάσκειν: διό φησιν “Os δ᾽ ἂν ποιήσῃ

8. μὴ εἶναι] The quotations which καὶ διδάξῃ κιτιλ. We have thus an
follow are from 1 Cor. iv. 20 οὐκ ἐν explanation of ὡς μαρτυρεῖ Λουκᾶς,
λόγῳ «.7.A., and from Rom. x. 10 kap- which is a reference to Acts i. I ὧν
Sia κιτιλ. ἤρξατο ᾿Ιησοῦς ποιεῖν τε καὶ διδάσκειν,

TO THE EPHESIANS.

263

2070 ἅγιον διδασκέτω ἡμᾶς τὰ Χριστοῦ φθέγγεσθαι παρα-

tA 5 A
πλησίως αὐτῷ.

XW,

Mi πλανᾶοθε, ἀδελφοί pov: οἱ οἰκοφθόροι Baci-

' a > ͵ 5 x e \ > θ ’
λείὰν Θεοῦ oy ΚΛΑΛΗΡΟΝΟΜΗΟΘΟΥΟΙΝ᾽ εὐ δὲ οἱ τους ανρωπινους

οἴκους διαφθείροντες θανάτῳ καταδικάζονται, πόσῳ μᾶλλον

ε \ le) , , 5 A 5 ’
οἱ τὴν Χριστοῦ διδασκαλίαν νοθεύειν ἐπιχειροῦντες αἰωνίαν

, , CHEN e \ \ ΄ ΞΕ 7
τισουσι δίκην" uvTEp NS σταυρον και θάνατον υπέεμεινεν

¢ , 3 A ε a A \ εν π᾿ \
ὁ Κύριος Ἰησοῦς ὁ τοῦ Θεοῦ μονογενὴς υἱός: οὗ τὴν διδασ-

, ε > , Ν Ν Ν 5 /
καλίαν ὁ ἀθετήσας λιπανθεὶς καὶ παχυνθεὶς εἰς γέενναν

χωρήσει.

ε , \ \ a » ἜΡΓ ΣΝ ΄ Ν
ομοιως δὲ και πας ἄνθρωπος oO TO διακρίνειν παρα

Θεοῦ εἰληφὼς κολασθήσεται, ἀπείρῳ ποιμένι ἐξακολουθήσας

καὶ ψευδῆ δόξαν ὡς ἀληθῆ δεξάμενος.

TIC KOIN@NIA φωτὶ

πρὸς οκότος ἢ Χριοτῷ πρὸς BeAiap; ἢ Tic μερὶς πιοτοῦ πρὸς

3) ΕΣ “ a \ > , Ἂν 5
ἀπιοτον, ἢ νλῷ Θεοῦ μετὰ εἰλώλων; φημὶ δὲ κἀγώ, τίς

΄, 5 ,΄ Ν A Xx , Ν 3 ,
KOLV@MVLO ἀληθείας προς ψεῦδος, ω) δικαιοσύνης προς ἀδικίαν,

35 ἢ δόξης πρὸς ψευδοδοξίαν ;

XVII. Διὰ τοῦτο μύρον ἔλαβεν ὁ Κύριος ἐπὶ τῆς κεφα-
λῆς, ἵνα ἡ ἐκκλησία πνέῃ τὴν ἀφθαρσίαν. κύρον γάρ, φησίν,

ἐκκενωθὲν ONOMA COI

AlA TOYTO NEANIAEC HPATTHCAN CE,

a ' > ' 2 2 \ ͵ , \
€lAKYCAN CE* OTTICM EIC OCMHN MYPWN COY APAMOYMEODA. [LY

5," γέενναν] γέεναν σ4.
θήσεται] om. g3 alone.

Nap] g,f3845e55; βελίαν σ΄, ; delial 1.
σύνη 5,85:
ψευδοξίαν g,: ἀδοξίαν gs.

ἐπὶ (om. THs) 233 2 1].
853. 37 ἵνα] om. g4.

read σοὺ (as in Cant. i. 3, where however there is a v. 1. σοι).

2123848855; ὀπίσω αὐτῶν g,; post tel.
μύρου g4 alone.

15. ov ὁ ἔπαινος x.t.A.] 2 Cor. viii.
18, applied to S. Luke from a mis-
taken interpretation of ἐν τῷ evayye-
λίῳ as his written Gospel. So pro-
bably Origen, quoted by Euseb. 17. 2.
V1. 25.

22. μὴ πλανᾶσθε... βασιλείαν κ-τ.λ.]
Expressions from 1 Cor, vi. 9, Io.

35 δόξης] gsgqs15 δόξη 5.665.
36 ἐπὶ τῆς] g.g4g5 with I; ἐπὶ (om. τῆς) g,; ὡς
kepadfs] txt g.g,gqesl; add. τῆς ἐκκλησίας

In g3 it is misprinted μύζων.

29 ὁ] om. gy alone. 30 κολασ-

ἀπείρῳ ποιμένι] g,2,sg4sgesl; ποιμένι ἀπείρῳ δὲ
55. 31 ἀληθῆ] gs; veram 1; ἀληθὴν 33 ἀληθῶς σ,σ,54.

32 Be-
34 δικαιοσύνης] 5.55.5]; δικαιο-
ψευδοδοξίαν] σ.555.5] ;

38 σοι] σ:5,5254; σου gss; tuum. The edd.
39 ὀπίσω]
In Cant. i. 3 it is ὀπίσω σου. μύρων]

The Lxx has μύρων.

28. λιπανθεὶς καὶ παχυνθεὶς] Words
borrowed from Deut. xxxii. 15 ; comp.
Clem. Rom. 3.

31. τίς κοινωνία «.t.A.] 2 Cor. vi.
1454; comp. Mart. Ign. Rom. 4.

37. μύρον... ἐκκενωθὲν κιτ.λ.}] From
Cant. 1. 3; 4.

264 IGNATIAN EPISTLES.

, ww nw
ἀλειφέσθω δυσωδίαν διδασκαλίας τοῦ αἰῶνος τούτου ἡ ἁγία
A a 9 , Ν 5 Aye \ a 2,
τοῦ Θεοῦ ἐκκλησία: μὴ αἰχμαλωτισθῇ ὑπὸ τῆς πανουργίας
“ ΄ \ a ¥
αὐτοῦ, ὡς ἡ πρώτη γυνή. διὰ τί λογικοὶ ὄντες οὐ γινόμεθα
, ‘\ , ¥ \ Ν an x lal
φρόνιμοι; διὰ τί ἔμφυτον τὸ περὶ Θεοῦ παρὰ Χριστοῦ
ΕΣ
λαβόντες κριτήριον εἰς ἄγνοιαν καταπίπτομεν ἐξ ἀμελείας ;
Ψ nw Ν ΄, ἃ 3 / > 4 3 /
ἀγνοοῦντες TO χάρισμα ὃ εἰλήφαμεν, ἀνοήτως ἀπολλύμεθα.
A nw ἴων ἴω
XVIII. ὋὉ σταυρὸς τοῦ Χριστοῦ τοῖς μὲν ἀπίστοις
’ὔ Ψ 5 »Ἤ Ν “~ / \ Ν 3%,
σκάνδαλόν ἐστιν, τοῖς δὲ πιστοῖς σωτηρία καὶ ζωὴ αἰώνιος.
ποῦ comdéc; TOY CYZHTHTHC; ποῦ καύχησις τῶν λεγομένων
A A A e
δυνατῶν; ὁ yap τοῦ Θεοῦ vids, ὁ πρὸ αἰώνων γεννηθεὶς
nw QA Ἂν
καὶ τὰ πάντα γνώμῃ τοῦ πατρὸς συστησάμενος, οὗτος ἐκυο-
, ΕῚ ΄ 3 > ΄ 5 ΄, a Ν Ἂς
φορήθη ἐκ Μαρίας κατ᾽ οἰκονομίαν, ἐκ σπέρματος μὲν Δανεὶδ
Ce: > n ΄ Ἅ ς , 2 \
πνεύματος δὲ ἁγίου. ἰλοῦ yap, φησίν, ἡ παρθένος ἐν γδοτρὶ
λήψετδι καὶ TEZETAI YION, KAl κληθήςεται EMMANOYHA. OUTOS
> / Ν 5 , ε Ae, /, ν (2
ἐγεννήθη καὶ ἐβαπτίσθη ὑπὸ ᾿Ιωάννου, wa πιστοποιήσηται
\ A ἴω /
τὴν διάταξιν τὴν ἐγχειρισθεῖσαν τῷ προφήτῃ.
» an an
XIX. Kai ἔλαθεν τὸν ἄρχοντα τοῦ αἰῶνος τούτου
ε 4 / ἣν ε Ν 5 “ ε 74 ‘\ ε
ἡ παρθενία Μαρίας, καὶ ὁ τοκετὸς αὐτῆς, ὁμοίως καὶ ὁ
Aw nw ν
θάνατος τοῦ Κυρίου: τρία μυστήρια κραυγῆς, ἅτινα ἐν
ε Ψ 3 4 0 CLAN δὲ 3 40 3 \ 3 5 A
ἡσυχίᾳ ἐπράχθη, ἡμῖν δὲ ἐφανερώθη. ἀστὴρ ἐν οὐρανῷ
\ \ > “a “ A
ἔλαμψεν ὑπὲρ πάντας TOUS πρὸ αὐτοῦ, καὶ TO φῶς αὐτοῦ
Gy Ν A la
ἀνεκλάλητον ἦν, καὶ ξενισμὸν παρεῖχεν ἡ καινότης αὐτοῦ
an A ΕΝ 9
τοῖς ὁρῶσιν αὐτόν: τὰ δὲ λοιπὰ πάντα ἄστρα ἅμα ἡλίῳ
I ἀλειφέσθω] g,g,2485; add. τις g3; add. gus 1. This is quite unnecessary, and

involves a change in the punctuation. δυσωδίαν] δυσωδείαν g,. διδασκαλίας]
53545; τῆς διδασκαλίας 1; doctrinae 1; διδασκαλίαν Ὁ, δς- 2 τοῦ Θεοῦ] θεοῦ
(om. τοῦ) g3. 3 γινόμεθα] γινώμεθα 53. 4 φρόνιμοι] φρόνημοι g,. τὸ]
τὸν Z,. Χριστοῦ] g,8,84853; τοῦ χριστοῦ g3. 5 ἐξ] g.g,248s5l; καὶ ἐξ g3.
ἀμελείας] ἀμελίας g.. 9. λεγομένων] gs ends with λεγο-. 12 οἰκονομίαν]
σι5.54; add. θεοῦ g3. Dez appears in some texts of 1, but is wanting in the most
important Mss. In the existing authorities of I it is found, but it is probably an

interpolation. Δαυεὶδ] δαδ g,. 13 πνεύματος] g,g,e41 with 1;
9. ποῦ σοφός κιτ.λ.] See the note 15. ἵνα πιστοποιήσηται κιτ.λ.] Apost.
above, Il. p. 74. Const. vii. 22 ἐβαπτίσθη ... ἵνα καὶ
13. idod...7 παρθένος k.7.A.] Is. vil. Ἰωάννῃ ἀληθείαν προσμαρτυρήσῃ καὶ

14 (Matt. i. 23), quoted also Phzlip~p. ἡμῖν ὑπογραμμὸν παράσχηται.
3, Antioch. 2. 30. οὔτε τὸ πρότερον] i.e. ‘the one,

ΤΕ

TO THE EPHESIANS. 205

Ν ΄, Ν ae if a 3 , ΞΕ Ν \ oe: «
καὶ σελήνῃ χορὸς ἐγίνοντο τῷ ἀστέρι: αὐτὸς δὲ ἦν ὑπερ-
25 βάλλων αὐτοὺς τῷ pave 7 ἢ θεν ἡ -
ὑτοὺς τῷ φανῷ. ταραχή τε ἣν, πόθεν ἡ και
νότης ἡ φαινομένη. ἔνθεν ἐμωραίνετο σοφία κοσμική, γοητεία
HON Ss Ἀ aN ε ’ὔ . lal θ 5.) , 5 ’
ὕθλος ἦν, καὶ γέλως ἡ μαγεία: πᾶς θεσμὸς κακίας ἠφανίζετο,
ἀγνοίας ζόφος διεσκεδάννυτο, καὶ τυραννικὴ ἀρχὴ καθῃρεῖτο,
Θεοῦ ὡς ἀνθρώπου φαινομένου, καὶ ἀνθρώπου ὡς Θεοῦ ἐνερ-
lal 3 > » \ , ’ ¥ \ ,
30 γοῦντος: ἀλλ᾽ οὔτε τὸ πρότερον δόξα, οὔτε τὸ δεύτερον
ψιλότης: ἀλλὰ τὸ μὲν ἀλήθεια, τὸ δὲ οἰκονομίαι ἀρχὴν δὲ
ON ee \ \ Aa , ν \ ,
ἐλάμβανεν τὸ Tapa Θεῷ ἀπηρτισμένον' ἔνθεν τὰ πάντα συνε-
κινεῖτο διὰ τὸ μελετᾶσθαι θανάτου κατάλυσιν.
XX. Στήκετε, ἀδελφοί, ἑδραῖοι ἐν τῇ πίστει ᾿Ιησοῦ
35 Χριστοῦ καὶ ἐν τῇ αὐτοῦ ἀγάπῃ, ἐν πάθει αὐτοῦ καὶ ἀνα-
στάσει. πάντες ἐν χάριτι ἐξ ὀνόματος συναθροίζεσθε κοινῇ,
ἐν μιᾷ πίστει Θεοῦ πατρὸς καὶ Ἰησοῦ Χριστοῦ τοῦ μονο-
lal A la lal ’ , , A
γενοῦς αὐτοῦ υἱοῦ, τοῦ καὶ πρωτοτόκογ TACHC KTICEwC, KATA
’, Ν > / ’, > 4 ε \ lal
σάρκα δὲ ἐκ γένους Aaveid, ἐφοδηγούμενοι ὑπὸ τοῦ παρα-
40 κλήτου: ὑπακούοντες τῷ ἐπισκόπῳ καὶ τῷ πρεσβυτερίῳ
a 4
ἀπερισπάστῳ διανοίᾳ: ἕνα ἄρτον κλῶντες, 0 ἐστιν φάρμακον
3 , 5. εὐ an Nae A 3 \ ΡΥ 9 A
ἀθανασίας, ἀντίδοτος Tov μὴ ἀποθανεῖν ἀλλὰ ζῆν ev Θεῷ
Nee) la) la) , 3 Dn
διὰ Ἰησοῦ Χριστοῦ, καθαρτήριον ἀλεξίκακον.
ΧΧΙ. Εἴην ὑμῶν ἀντίψυχον, καὶ ὧν ἐπέμψατε εἰς Θεοῦ
CLAN lal “
45 τιμὴν εἰς Σμύρναν: ὅθεν καὶ γράφω ὑμῖν, εὐχαριστῶν τῷ

διὰ πνεύματος 55. 15 καὶ] 55 with I; om. g,g,g4; al. 1. πιστο-
ποιήσηται) πιστοποιήσεται Fo. τό ἐγχειρισθεῖσαν] ἐγχειρισθῆσαν g.,. 18 παρ-
θενία] σ,.565545; παρθενεία g,. 21 τοὺς] τοὺ g,. 25 αὐτοὺς]
£18,843 omnes (ἄστρα has been translated by sédera) 1; αὐτὰ gz. 26 γοη-
Tela] g,845; γοητία g, 23. 27 γέλως] γέλος 2,83. μαγεία] 5,5;
μαγία σ9; μαγίας σ,5.. ἠφανίζετο] καθηιρεῖτο (sic) gq alone (from
below). 28 καθῃρεῖτο] g,832845; καθαιρεῖτο g,. 32 ἀπηρτισμένον]
ἀπηρτησμένον g.. συνεκινεῖτο)] συνεκεινεῖτο σ΄. 34 Στήκετε] στήκεται
gy 35 πάθει] πάθη gy. 37 καὶ] g,g3g451; om. g,. 39 Δαυείδ]
640 g,. ἐφοδηγούμενοι] £583; ἐποδηγούμενοι σ΄...

the incarnation of Deity, is not a _ others, see Ps-Tral/. 6, Tars. 6,
mere phantasm, and the other, the PAzlipp. 5, Hero 2.

humanity of Christ, is not bare hu- 31. oixovopia] See the note on
manity.’ For ψιλός, ψιλότης, as κατ᾽ οἰκονομίαν Ign. Ephes. 18, I. p. 75.
applied to the pure humanitarian 38. πρωτοτόκου κ-ιτ.λ.}] Col. i. 15,

Christology of the Ebionites and quoted also Zars. 4, Ps-Smyrn, τ.

266 IGNATIAN EPISTLES.

μνημονεύετέ μου,
ε Sve χα ἃ 5 A ε \ ε 5 Ν 9 Ἁ 5 κα
ὡς καὶ ὑμῶν Inoovs ὁ Χριστὸς ὁ evAoyntos εἰς τους αἰώνας.

Κυρίῳ, ὠγαπῶν Πολύκαρπον ὡς καὶ ὑμάς.

4 ΕἸ Ν aA > , > , ~ 9 ,
προσεύχεσθε ὑπὲρ τῆς ἐκκλησίας ᾿Αντιοχέων τῆς ἐν Συρίᾳ,
ν a > ε 4 > 4 4 x ΨᾺ 3 VN
ὅθεν δεδεμένος εἰς Ῥώμην ἀπάγομαι, ἔσχατος ὧν τῶν ἐκεῖ

lal 9 3 ’ὔ > ~ Ν ld \
πιστῶν, ὥσπερ ἠξιώθην εἰς Θεοῦ τιμὴν φορέσαι ταυτασὶ
Ἂς «ε ia » 5 mm ‘sh ἣν , 3 ἊΝ
τὰς ἁλύσεις: ἔρρωσθε ἐν Θεῷ πατρὶ καὶ Κυρίῳ Ἰησοῦ

x 5 τῇ ἢ ἐλπίδι ἡμῶν, ἐν πνεύματι ἁγίω: ἔ θ
ριστῷ τῇ κοινῇ ἐλπίδι ἡμῶν, ἐν πνεύματι ἁγίῳ: ἔρρωσθε.

ἀμήν: ἡ χάρις.

Be.

ΠΡΟΣ POMAIOTS.

μι

ε Ν ’ a >
ὝΓΝΑΤΙΟΣ, ὁ καὶ Θεοφόρος, τῇ ἠλεημένῃ ἐν μεγαλειότητι
ε A Ν Ν “~ “~ “w al
ὑψίστου Θεοῦ πατρὸς καὶ Ἰησοῦ Χριστοῦ τοῦ μονογενοῦς
5 A ΕΑ 5 λ ΄, ε α / αἱ εφ / > θ λ ae
αὕτου υἱου, ἐκκλησίᾳ ἡγιασμένῃ Kal πεφωτισμένῃ ἐν θελὴ
a A ΄, Ν , A ¥ Ν ,

ματι Θεοῦ τοῦ ποιήσαντος τὰ πάντα ἃ ἔστιν, κατὰ πίστιν καὶ

There is no
ἡ ἐν πνεύματι]

I ἀγαπῶν] ἀγαπῶ 5: alone. 5 ὥσπερ] £,2,8384 with 1; unde.
authority for ὅσπερ, which is commonly read by editors.
8 ἡ xdps] g.g.84: om. [63]Π], but as 85
makes a similar omission in Po/yc. 7, its testimony is suspicious here. After χάρις
add. ἰγνατίου épecios g,g¢,94, without any interpunctuation (at least in g,g4); but
this is obviously an isolated subscription which has been accidentally attached to
the body of the letter.

Subscr. τοῦ ἁγίου iepoudprupos ἰγνατίου ἐπιστολὴ πρὸς ἐφεσίους ta. g,8,-
in 5384:

προς ρωμδιουοὶ] g4 (with the number :f in the marg.); τοῦ αὐτοῦ ἐπιστολὴ
πρὸς ῥωμαίους g,g, (There is no number in the marg. or elsewhere in either
MS; Dressel is wrong in giving «8 as part of the superscription in g,); τοῦ
ἁγίου iepoudprupos ἰγνατίου ἐπισκόπου θεοπόλεως ἀντιοχείας ἐπιστολὴ πρὸς ῥωμαίους.

ιβ. 553.

8. ἀμήν: ἡ χάρι] Comp. Ps-
Polyc. 8 Anastasius of Antioch,
writing to Gregory the Great, about
A.D. 594, quotes these words; to

καὶ ἐν πνεύματι gz alone.

Nothing

beatitudo cognoscat etc.’ This is
adduced as one of the earliest testi-
monies to the circulation of the in-
terpolated Ignatian Epistles. The

which Gregory replies (Of. VII. p.
320, Venet. 1770) ‘Amen. Gratia.
Que videlicet verba de scriptis ves-
tris accepta, idcirco in meis epistolis
pono, ut de sancto Ignatio vestra

inference however is not certain; for
the Armenian Version adds ‘Gratia
vobiscum: Amen,’ at the end of the
genuine letter to the Ephesians, and
this seems to be a loose translation

fe)

TO THE ROMANS. 267

> , 5 lal “ lal A x “ ε ~ 9
ἀγάπην ἴησου Χριστου Tov Θεον καὶ THTNPOS μων, τις
4 5 ’ 4 ε ’, 5 te 5 ,
15 προκάθηται ἐν τόπῳ χωρίου Ῥωμαίων, ἀξιόθεος, ἀξιοπρεπής,
ἀξιομακάριστος, ἀξιέπαινος, ἀξιεπίτευκτος, ἀξίαγνος, καὶ
a“ 3 »Ἤ-
προκαθημένη τῆς ἀγάπης, χριστόνομος, πατρώνυμος, πνευ-
ματοφόρος, ἣν καὶ ἀσπάζομαι ἐν ὀνόματι Θεοῦ παντοκρά-
Lal “ lal lay wn A \
τορος καὶ ᾿Ιησοῦ Χριστοῦ τοῦ υἱοῦ αὐτοῦ: τοῖς κατὰ σάρκα
nr nw > nw
20 καὶ πνεῦμα ἡνωμένοις πάσῃ ἐντολῇ αὐτοῦ, πεπληρωμένοις
πάσης χάριτος Θεοῦ ἀδιακρίτως καὶ ἀποδιυλισμένοις ἀπὸ
παντὸς ἀλλοτρίου χρώματος: πλεῖστα ἐν Θεῷ καὶ πατρὶ καὶ
Κυρίῳ ἡμῶν Ἰησοῦ Χριστῷ ἀμώμως χαίρειν.
I. Ἐπεὶ εὐξάμενος τῷ Θεῷ ἐπέτυχον ἰδεῖν ὑμῶν τὰ
5 lal
25 ἀξιόθεα πρόσωπα, ws καὶ πλέον ἠτούμην λαβεῖν: δεδεμένος
\ 3 ἴων 5 Lal 3 ͵ὔ ε wn 3 4 θ SA.
yap ἐν Χριστῷ ᾿Ιησοῦ ἐλπίζω ὑμᾶς ἀσπάσασθαι, ἐάνπερ
θέλ = Co Me) An , > , Ὧν ε \ \ > \
έλημα ἢ Tov ἀξιωθῆναί με εἰς τέλος εἶναι: ἡ μὲν yap ἀρχὴ
εὐοικονόμητός ἐστιν, ἐάνπερ χάριτος ἐπιτύχω, εἰς τὸ τὸν
”~ / > , > lA 3 A “
κλῆρόν μου εἰς πέρας ἀνεμποδίστως ἀπολαβεῖν: φοβοῦμαι
\ > r
3ο γὰρ τὴν ἀγάπην ὑμῶν, μὴ αὐτή με ἀδικήσῃ: ὑμῖν yap

3 ,ὕ 3 ἃ , las 3 Ν δὲ δύ ΄ 3
ευχέρές εστιν, O θέλετε, TOLNO AL EOL € υσκολόν εστιν

10 ἠλεημένῃ] £8,545 1 with I; εὐλογημένῃ 55. 12 ἡγιασμένῃ]) g.9,938451.
There is no authority in this recension for ἠγαπημένῃ, which some editors adopt
here. The marginal alternative ἠγαπημένῃ, which Dressel’s language appears to
assign to V (=g,), doubtless belongs to the secondary Ms O. 13 ἃ] 7 5:
alone. 14 καὶ σωτῆρος] 5,55,5 1; σωτῆρος (om. καὶ) g,. 16 ἀξιεπίτευκτος] ἀξιοε-
πίτευκτος σ.545; ἀξιοεπίστευκτος σ.; ἀξιεπίστευτος g3; fide dignae (ἀξιοπίστευτος)
1: see II. p. 191. ἀξίαγνος] g,g,sg4s with 1; castitate dignae 1; ἀξιάγιος
55: 17 χριστόνομος] with I (see 11. p. 192); Zege (ν.]. fide) Christi 1; χριστό-
VULOS σ.; χριστώνυμος J, 555,5. 18 Θεοῦ] om. gy alone. 23 ἡμῶν] om.
55 alone. 24 Ἐπεὶ εὐξάμενος] g,2,9324; deprecans (as if ἐπευξάμενος) 1: see
above, II. p. 194. 25 ws] stcuti 1, with I (11. p. 194); ods g.g,sg3945. ἠτούμην]
ἡ τοὐμὴ (sic) g,. 20 ἀδικήσῃ) 5,545; ἀδικήσει 5,5. 31 ἐστιν τοῦ
Θεοῦ] g, with I; ἐστι τὸ θεοῦ g3945; ἐστιν θεοῦ g,,.

or a paraphrase of ἀμήν: ἡ χάρις.
So again at the end of the Epistle to
Polycarp, where ἀμήν: ἡ χάρις stands
now only in the interpolator’s text,
the Armenian Version of the origi-
nal Ignatius has ‘Gratia cum omni-
bus vobis: Amen.’ It is probable
therefore that ἀμήν: ἡ χάρις stood at

the close of both these epistles in
the original text, or in some early
copies, of the genuine Ignatius.
Transcribers would be sorely tempt-
ed to omit or alter such an unusual
expression. For the absolute use of
ἡ χάρις in Ignatius see Smmyrn. 12
with the note (II. p. 321).

268 IGNATIAN EPISTLES.

A ἌΝ A SL, ε “Ὁ Ν ’’ A Zi
Tov Θεοῦ ἐπιτυχεῖν, ἐάνπερ ὑμεῖς μὴ φείσησθέ μου προφάσει
φιλίας σαρκίνης.

I]. Οὐ θέλω γὰρ ὑμᾶς ἀνθρωπαρεσκῆσαι, ἀλλὰ Θεῷ
ἀρέσαι, ὥσπερ καὶ ἀρέσκετε' οὔτε γὰρ ἐγώ ποτε ἕξω καιρὸν
τοιοῦτον, ὦστε Θεοῦ ἐπιτυχεῖν, οὔτε ὑμεῖς, ἐὰν σιωπήσητε,
κρείττονι ἔργῳ ἔχετε ἐπιγραφῆναι. ἐάν τε γὰρ σιωπήσητε
ἀπ᾽ ἐμοῦ, ἐγὼ γενήσομαι Θεοῦ: ἐὰν δὲ ἐρασθῆτε τῆς σαρκός
μου, πάλιν ἔσομαι τρέχων. πλεῖον δέ μοι μὴ παρέχεσθε
τοῦ σπονδισθῆναι Θεῷ, ὡς ἔτι θυσιαστήριον ἕτοιμόν ἐστιν,
ἵνα ἐν ἀγάπῃ χορὸς γενόμενοι ᾷἄσητε τῷ πατρὶ ἐν Χριστῷ
3 ~ 4 \ 5 ta fA V2 e Ν ε
Ιησοῦ, ὅτι τὸν ἐπίσκοπον Συρίας κατηξίωσεν ὁ Θεὸς εὑρε-
θῆναι εἰς δύσιν, ἀπὸ ἀνατολῆς μεταπεμψάμενος τῶν ἑαυτοῦ
παθημάτων μάρτυρα. καλὸν τὸ διαλυθῆναι ἀπὸ κόσμου

Ν ΄ὔ ν > SN 3 ᾽ὔ
πρὸς Θεόν, ἵνα εἰς αὐτὸν ἀνατείλω.

111. Οὐδέποτε ἐβασκάνατε οὐδενί, ἄλλους ἐδιδάξατε.

g nw 5
ἐγὼ δὲ θέλω wa κἀκεῖνα βέβαια ἢ, ἃ μαθητεύοντες ἐντέλ-
λεσθε. μόνον δύναμιν αἰτεῖσθέ μοι ἔσωθέν τε καὶ ἔξωθεν,
ν \ ’ , 3 Ν Ἂς / ν Ν /, ἥν
ἵνα μὴ μόνον λέγω ἀλλὰ καὶ θέλω, ὅπως μὴ μόνον λέγωμαι

I μὴ φείσησθέ] σ.5,5; γὲ φείσησθέ ας; φείσησθέ g4; peperceritis 1. For the omis-

sion of μὴ see above, Il. p. 197. 4 ποτε ἕξω] 394 with I (see 11. p. 197); ἕξω ποτε
645,51 habuit aliguando 1. 8 πλεῖον δέ μοι μὴ] πλέον [δέ] μοι μὴ I (see Π. p. 200);
πλεῖον δέ μοι 65; πλεῖον δέ we σι σ.56..51 multum enim mihi 1. 9 τοῦ σπονδισθῆ-

vat] 595,5 545 with I; εἰ ἤδη σπονδίσοισθέ με g3; sé me offeratis deo 1. These are
arbitrary alterations in order to make sense, the omission of μὴ (see the last note)
having rendered the passage unintelligible. 12 μεταπεμψάμενος τῶν ἑαυτοῦ
παθημάτων μάρτυρα" καλὸν κ.τ.λ.} Zahn; praemittens suarum passionum martyrem
bonum etc. | (the Mss read swam fassionem, but this makes no sense and the Greek
shows what the original Latin text must have been: the common contraction for
-rum is easily confused with a simple 7); μεταπεμψάμενος, τῶν ἑαυτοῦ παθημάτων
μάρτυρα καλῶν k.T.A. 218,84; μεταπεμψάμενος, καὶ τῶν ἑαυτοῦ παθημάτων μάρτυρα
καλῶν κιτ.Ὰλ. 539. I has simply μεταπεμψάμενος" καλὸν x.7.d. (see 11. p. 202). A
comparison of the authorities leaves no doubt about the reading. 13 τὸ] 2,25
with I; τοῦ gag4s. διαλυθῆναι] g.g.g43 δῦναι 1; διελθεῖν αὐτὸν 93; fproficis-
centem |. 14 πρὸς] £,g,84 with I; εἰς g3. εἰς αὐτὸν] g,g,5¢3 with I; ἐν
αὐτῶι g4; in ipso 1. 15 ἐβασκάνατε] g,g,523 I (II. p. 203); ἐβασκήνατε
54. 17 αἰτεῖσθέ] ἐτεῖσθέ g,. 18 μὴ μόνον λέγω ἀλλὰ καὶ θέλω,

12. τῶν ἑαυτοῦ κιτ.λ.] Comp.1 Pet. the child whom our Lord took in
v. 1. The Ignatian forger seems to His arms (Θεόφορος, not Oeoddpos).
accept the story that Ignatius was Or perhaps he misinterpreted S7yrn.

ΙΟ

TO THE ROMANS. 269

x 5 A QA e A 3N A ε A Ἀ ,
χριστιανὸς ἀλλὰ καὶ εὑρεθῶ. ἐὰν yap εὑρεθῶ, καὶ λέγεσθαι
/ ἥν 4, Ν > 4 / \
20 δύναμαι, Kal τότε πιστὸς εἶναι, ὅταν κόσμῳ μὴ φαίνωμαι.
IQOn / Dar: ' ! \ x
οὐδὲν φαινόμενον αἰώνιον. τὰ γὰρ Βλεπόμενὰ πρόοκδιρδ᾽ TA δὲ
\ , 3. ἐν 3 “A ΑΕ ὦ > Ν
μὴ BAETIOMENA AIMNIA, οὔ πεισμονῆς τὸ ἔργον, ἀλλὰ μεγέθους
3 XN ε 9 “ εγιν A
ἐστὶν ὁ χριστιανισμός. ὅταν μισῆται ὑπὸ κόσμου, φιλεῦται
\ la) > > a ͵ , , 1 c
παρὰ Θεοῦ: εἰ ἐκ τοῦ Kdcmoy yap, φησί, toytoy Ate, ὁ
25 KOCMOC AN ἐφίλει TO ἴδιον" NYNI δὲ οὐκ ECTE ἐκ τοῦ KOCMOY,
ἀλλ ἐγὼ ἐξελεξάμην ὑμᾶς᾽ MEINATE πὰρ ἐμοί.
3 δ ’ ’ A > ’ \ > /,
IV. Ἐγὼ γράφω πάσαις ταῖς ἐκκλησίαις Kal ἐντέλ-
aA 4 ε \ ε Ν “A 3 , 27 ςε aA
λομαι πᾶσιν, OTL ἑκὼν ὑπὲρ Θεοῦ ἀποθνήσκω, ἐάνπερ ὑμεῖς
\ ’ Ae A ΕΥ̓ »Μ
μὴ κωλύσητε. παρακαλῶ ὑμᾶς, μὴ εὔνοια ἄκαιρος γένησθέ.
¥ , , > A > 9} 3» A
30 por. adeté με θηρίων εἶναι βρῶμα, dv ὧν ἔστιν Θεοῦ
> “A TS > la) Las Ν 3 > , ,
ἐπιτυχεῖν. σῖτός εἶμι τοῦ Θεοῦ, καὶ dv ὀδόντων θηρίων
> 9 Ν ¥ A ε A A
ἀλήθομαι, ἵνα καθαρὸς ἄρτος Θεοῦ εὐρεθῶς μᾶλλον koda-
\ 7 ν
κεύσατε τὰ θηρία, ἵνα μοι τάφος γένωνται καὶ μηθὲν κατα-
΄»“ nw ν
λείπωσιν τῶν τοῦ σώματός μου, ἵνα μὴ κοιμηθεὶς βαρύς τινι
ε , Ξ ld Ἂ » \ > Ν 5 “
35 εὐρεθήσομαι᾽ τότε δὲ ἔσομαι μαθητὴς ἀληθὴς Ἰησοῦ Χρι-
lal 9 3 Ν “ ’ ε »»
στοῦ, ὅτε οὐδὲ τὸ σῶμά μου ὁ κόσμος ὄψεται. λιτανεύσατε

ὅπως] g,g,e4s 1; om. g3 1 (owing to the recurrence of the same words, μὴ μόνον

λέγω). 20 ὅταν] g4s I (Il. p. 204); ὅτε g,8,83; guando |. φαίνωμαι) g.2,
with 1; comparuero 1; φαίνομαι 5554. 22 πεισμονῆς]) πλεισμονὴς (sic) g,3
8411. μεγέθους ἐστὶν ὁ χριστιανισμός. ὅταν μισῆται] I (but with a different

punctuation: see II. p. 205); 27 magnitudine, christianitas enim est, quae oditur 1;
μεγέθους ἐστὶν ὁ χριστιανός, ὅταν μισεῖται (μισῆται g,5sg45) σ.5,5:54- The words
were doubtless read originally in this recension as in I; and it seems probable that
l ran 2 magnitudine christianitas est ; quum oditur. 23 κόσμου] g,g3045 1;
τοῦ κόσμου g.. 27 ἐντέλλομαι] I; ἐπιστέλλω σ3; mandol; ἐντελοῦμαι
σ.5,54- 28 ὅτι] txt σ.σ, 9541. The edd. add ἐγὼ; but there is no
authority for it in this recension, though it is found doubtfully in I (see 1.
p- 206). 29 παρακαλῶ) g,g3 with I; παρακαλῶ o 2.94; rogo itague
He γένησθέ] gig3g4 with I: γένεσθέ g, (a solecism). 30 Ov ὧν]
£2,531; dV οὗ gy, and so per guam (i.e. escam) 1. 32 ἀλήθομαι] ἀλίθομαι
Ben 33 γένωνται] £83845; γένηνται g,. μηθὲν] gig4 1; μηδὲν
5,565. καταλείπωσιν] σ.5,5653 (but -σι g,5g3); καταλίπωσι (-σιν)ὴ gy I. 34. Κοι-
μηθεὶς] κοιμηθὴς gp. 35 εὑρεθήσομαι] σ,553545; εὑρεθήσωμαι g,. 36 λι-
τανεύσατε] ».555,5; λειτανεύσατε g,.

3; see the note, II. p. 294. 24. εἰ ἐκ τοῦ κιτ.λ.] From Joh. xv.
21. τὰ yap βλεπόμενα κιτ.λ.}1 From 19. The last words, μείνατε παρ᾽ ἐμοί,
2 (ΟΥ ἢν. 18: are a reminiscence of Joh. xv. 4.

270 IGNATIAN EPISTLES.

Ν , CaN 3 A CA ὃ Ν A > ΄ , a
Tov Κύριον ὑπερ ἐμου, wa Ola των Opyavwy τούτων Θεοῦ
θυσία εὑρεθῶ οὐχ ὡς Πέτρος καὶ Παῦλος διατάσσομαι
ὑμῖν" ἐκεῖνοι ἀπόστολοι Ἰησοῦ Χριστοῦ, ἐγὼ δὲ ἐλάχιστος:
ἐκεῖνοι ἐλεύθεροι ὡς δοῦλοι Θεοῦ, ἐγὼ δὲ μέχρι νῦν δοῦλος"
pO SiN , 5 50 , 3 lal wn \
ἀλλ᾽ ἐὰν πάθω, ἀπελεύθερος γενήσομαι Ἰησοῦ Χριστοῦ, καὶ
ἀναστήσομαι ἐν αὐτῷ ἐλεύθερος. νῦν μανθάνω δεδεμένος

lal lA
μηδὲν ἐπιθυμεῖν κοσμικὸν ἢ μάταιον.
«ε A Ν lal
V. ᾿Απὸ Συρίας μέχρι Ῥώμης θηριομαχῶ, διὰ γῆς καὶ
4 \ ‘\ ε , 5 ὃ ὃ ’ ὃ 4 4 ὃ
θαλάσσης, νυκτὸς καὶ ἡμέρας, ἐνδεδεμένος δέκα λεοπάρδοις,
a 3
ὅ ἐστιν στρατιωτικὸν τάγμα" OL καὶ εὐεργετούμενοι χείρους
la 3 A
γίνονται. ἐν δὲ τοῖς ἀδικήμασιν αὐτῶν μᾶλλον μαθητεύομαι,
2 \ a ' ΄ὔ “ A
ἀλλ oY πδρὰ τοῦτο AEAIKAI@MAI. ὀναίμην τῶν θηρίων τῶν
» ε A
ἐμοὶ ἡτοιμασμένων, ἃ Kal εὔχομαι σύντομα μοι εὑρεθῆναι:

ἃ gy A
ἃ kal κολακεύσω συντόμως με καταφαγεῖν, οὐχ ὥσπερ τινῶν
§ , > 4 x 5. δὲ ᾿ς \ θέλ > Ν
ειλαινόμενα οὐχ ἥψαντο. κἂν αὐτὰ δὲ ἑκόντα μὴ θέλῃ, ἐγὼ

» ,
προσβιάσομαι. συγγνώμην μοι ἔχετε: τί μοι συμφέρει, ἐγὼ
a \ >
γινώσκω" νῦν ἄρχομαι μαθητὴς εἶναι. μηθέν με ζηλώσαι
τῶν ὁρατῶν καὶ τῶν ἀοράτων, ἵνα Ἰησοῦ Χριστοῦ ἐπιτύχω.
΄“ >
πῦρ καὶ σταυρός, θηρίων Te συστάσεις, ἀνατομαί, διαιρέσεις,
“~ 3 ο Lal
σκορπισμοὶ ὀστέων, συγκοπαὶ μελῶν, ἀλεσμοὶ ὅλου τοῦ

ων Ν ’ὔ “ ὃ sx. 3039, 5 Ν 5 ’ὔ θ Ὰ 4
σώματος, καὶ κόλασις τοῦ διαβόλου ἐπ᾽ ἐμὲ ἐρχέσθω: μόνον
ἵνα Ἰησοῦ Χριστοῦ ἐπιτύχω.

I Θεοῦ θυσία] g3 (which is also the probable reading of I); θεῷ θυσία σ σ, 5,5;

sacrificium 1. 6 μανθάνω] txt 11; add. ἐν αὐτῷ g. It seems to have slipped
in from the preceding sentence. 7 μάταιον] μάται g.. 10 χείρους] g, 23845
I with I; χεῖρον g,. 15 δειλαινόμενα] δειλαιόμενα 24. κἂν] g,sg3¢45 with
T; etst1; xalg,. ἑκόντα] g,g,5231; εἴκοντα g43 om. ]. θέλῃ] θέλει
g, alone. 17 μηθέν] g.g4 (with I); μηδέν σ΄ 565. ζηλώσαι] ζηλῶσαι
σ.5.5 655... In 1 μηθέν με ζηλώσαι is translated xul/i aemulor. The reasons for
preferring the optative to the infinitive are given above, II. p. 215. 20 ἀλεσμοὶ]

£,8,83845; tterttus 1. This last is perhaps a corruption from conmtritiones or con-
tritio, easily explained by the common contractions in Latin Mss. There is no
authority for the reading ἀλυσμοὶ which is commonly adopted by edd.; see above,

i. ἢ}. 210: 23 πέρατα] g 1; om. ]. 26 κερδήσῃ] 2,845; κερδήσει
8283: 27 αὐτοῦ] 5.653; αὑτοῦ 6,5... 28 Ocoi] g31; om. Ρ.696,»
owing to the recurrence of similar letters -OTOYT; see the notes on θεοῦ θυσία,
11: }ῬὉ. “200. 35 πάθους] om. gy alone. Χριστοῦ] g; om. 1 with I (see

12. ἀλλ᾽ οὐ παρὰ τοῦτο «.t.A.] From 1 Cor. iv. 4. See above, Il. p. 214.

TO THE ROMANS. 271

3 A
VI. Οὐδέν pe ὠφελήσει τὰ πέρατα τοῦ κόσμου, οὐδὲ
ε A lal SEN ’ὕ \ > ἊΝ > “~ Ν
at βασιλεῖαι τοῦ αἰῶνος τούτου. καλὸν ἐμοὶ ἀποθανεῖν διὰ
A a fo Uns ͵ ‘
25 Ἰησοῦν Χριστόν, ἢ βασιλεύειν τῶν περάτων τῆς γῆς" τί γὰρ
ὠφελεῖται ἄνθρωπος, EAN τὸν KOCMON ὅλον KEPAHCH, THN
\ \ > a 2 , \ z “A \ εν nw
λὲ yyyHN αὐτοῦ ἀπολέσῃ; τὸν Κύριον ποθῶ, τὸν υἱὸν τοῦ
3 “ A Ν ’ > “Ὁ Ν ’, 3 A
ἀληθινοῦ Θεοῦ καὶ πατρός, ᾿Ιησοῦν τὸν Χριστόν. ἐκεῖνον
ζητῶ, τὸν ὑπὲρ ἡμῶν ἀποθανόντα καὶ ἀναστάντα. συγγνω-
ns 3 / yl 7 ld > \ ,
30 μονεῖτέ μοι, ἀδελφοί. μὴ ἐμποδίσητέ μοι εἰς ζωὴν φθάσαι:
Ἰησοῦς γάρ ἐστιν ἡ ζωὴ τῶν πιστῶν. μὴ θελήσητέ με
A » le) A
ἀποθανεῖν: θάνατος yap ἐστιν ἡ ἄνευ Χριστοῦ ζωή. τοῦ
A 95 A »
Θεοῦ θέλοντά με εἶναι κόσμῳ μὴ χαρίσησθε. ἀφετέ με
\ na PAS ΕῚ lal ’ ¥ “
καθαρὸν φῶς λαβεῖν" ἐκεῖ παραγενόμενος, ἄνθρωπος Θεοῦ
\ > A A
35 ἔσομαι. ἐπιτρέψατέ μοι μιμητὴν εἶναι πάθους Χριστοῦ τοῦ
ἴω =A ἂν ΚΝ > ε AS , aA ΄ Ν
Θεοῦ μου. εἴ τις αὐτὸν ἐν ἑαυτῷ ἔχει, νοησάτω ὃ θέλω, καὶ
Ν
συμπαθείτω μοι, εἰδὼς τὰ συνέχοντά με.
VII. ὋὉ ἄρχων τοῦ αἰῶνος τούτου διαρπάσαι με βού-
λεται καὶ τὴν εἰς τὸν Θεόν μου γνώμην διαφθεῖραι. μηδεὶς
4᾽οοὖν τῶν παρόντων ὑμῶν βοηθείτω αὐτῷ: μᾶλλον ἐμοὶ
, , nw A “15% lal > a \
γένεσθε, τουτέστιν τοῦ Θεοῦ. py λαλεῖτε Ἰησοῦν Χριστὸν
κόσμον δὲ προτιμᾶτε. βασκανία ἐν ὑμῖν μὴ κατοικείτω"
μηδέ, ἐὰν ἐγὼ ὑμᾶς παρὼν παρακαλῶ, πείσθητε; τούτοις δὲ
A ®@ , c aA ~ \ A
μᾶλλον πιστεύσατε, οἷς γράφω ὑμῖν. Cav yap γράφω ὑμῖν,
lol ~ A ε ἮΝ
45 ἐρῶν τοῦ διὰ Χριστὸν ἀποθανεῖν. ὁ ἐμὸς ἔρως ἐσταύρω-
Ἂν > » 9 art N a a ay \ A
Tal, Kal οὐκ ἔστιν ἐν ἐμοὶ πῦρ φιλοῦν TL ὕδωρ δὲ ζῶν,

Il. p. 220). 36 ἐν ἑαυτῷ] 1; 2 setpso 1; ἐνταῦθα σ,.5,555.. 39 δια-
φθεῖραι] διαφθῆραι σ΄... 40 μᾶλλον] σ ΡΟ, 545 with I; μᾶλλον δέ σ-; magis
autem 1. 41 γένεσθε] σ.5,5 645; γένεσθε or γίνεσθε I (11. p. 222); παραγί-
νεσθε g33 adiutores estote |. τουτέστιν] g,3 τουτέστι ¥3; τοῦτ᾽ ἔστιν σ΄;
τοὐτέστι (sic) £4. τοῦ Θεοῦ] g,g,84 with 1; dei 1; τῷ θεῷ 55 (to conform to the
reading παραγένεσθε in this Ms). λαλεῖτε 9.93 with I; λαλῆτε g,g4s. Many
edd. have retained the solecism μὴ λαλῆτε. 42 κατοικείτω] κατοικήτω g,.

43 ἐὰν ἐγὼ] g,g,583; ἂν ἐγὼ 1; ἐγὼ ἐὰν gy. πείσθητε] πισθήτε (sic) g,.

46 φιλοῦν τι] g,g,583; φιλόῦλον gy with I. In 1 the words πῦρ φιλοῦν τι are
omitted. The reading of g, is probably derived from the Menza, where the

25. τί yap ὠφελεῖται κιτιλ.] Matt. xvi. 26, Mark viii. 36, Luke ix. 25;
comp. Mart. Ign. Rom. 2.

2,2 IGNATIAN EPISTLES.

ε ΄ 3 3 Oe , (2 A N \ is
ἁλλόμενον ἐν ἐμοί, ἔσωθέν μοι λέγει, Δεῦρο πρὸς Tov πατέρα.
5 . “ Lal 3 Ν c nw nw 4 Ἃ
οὐχ ἤδομαι τροφῇ φθορᾶς οὐδὲ ἡδοναῖς τοῦ βίου τούτου.
A A » ᾽ τ ΑΙ
ἄρτον τοῦ Θεοῦ θέλω, ἄρτον οὐράνιον, ἄρτον Ζωῆς, ὅ ἐστιν
σὰρξ τοῦ Χριστοῦ, τοῦ υἱοῦ τοῦ Θεοῦ, τοῦ γενομένου ἐν
ὑστέρῳ ἐκ σπέρματος Δανεὶδ καὶ ᾿Αβραάμ' καὶ πόμα θέλω
\ - 9 lol Y 9 3 , » Ν 27 ’
τὸ αἷμα αὐτοῦ, ὅ ἐστιν ἀγάπη ἄφθαρτος καὶ ἀένναος ζωή.
VIII. Οὐκέτι θέλω κατὰ ἀνθρώπους ζῆν τοῦτο δὲ
ε Lal a ͵ La \
ἔσται, ἐὰν ὑμεῖς θέλητε: Χριοτῷ cynectaypwmai’ Ζῶ δὲ
> ͵ > ! ’ A > Ne, Ὁ 1
οὐκέτι ἐγώ, ἐπειδήπερ zi ἐν ἐμοὶ ὁ Χριοτός. Ov ὀλίγων
nr ε ὋΝ
γραμμάτων αἰτοῦμαι ὑμᾶς μὴ παραιτήσασθαί με πιστεύ-
an A A
σατέ μοι, ὅτι τὸν ᾿Ιησοῦν φιλώ τὸν ὑπὲρ ἐμοῦ παραδοθέντα.
τί ANTATIOAWCM τῷ Κγρίῳ περὶ πᾶντων, ὧν ἀντὰπέλωκέ
SN ee \ δ A A ε ’ > A ε
μοι; αὐτὸς δὲ ὁ Θεὸς καὶ πατὴρ καὶ ὁ Κύριος Ἰησοῦς ὁ Χρι-
Ἢ , eon a Ψ > a , Ν ew τὰ
στὸς φανερώσει ὑμῖν ταῦτα, ὅτι ἀληθῶς λέγω. καὶ ὑμεῖς
, , ΄ A lal , 3 ,ὔὕ ε z
συνεύξασθέ μοι, ἵνα τοῦ σκοποῦ τύχω ἐν πνεύματι ἁγίῳ.
9 Ν » eon » 3 \ \ 4 lal
οὐ κατὰ σάρκα ὑμῖν ἔγραψα, ἀλλὰ κατὰ γνώμην Θεοῦ.
> Ν > lal
ἐὰν πάθω, ἤἠγαπήσατε: ἐὰν ἀποδοκιμασθῶ, ἐμισήσατε.

passage is quoted. Otherwise the combination of g4 with I would require its sub-
stitution in the text; see above, II. pp. 223, 224.

1 ἁλλόμενον] σ.55.545; ἀλλόμενον σι; Viva manet (i.e. ἄλλο μένον) 1. See above,
Il. pp. 223, 224 sq. 2 ἥδομαι] g,g,g4s with 1; ἥσομαι g3; comedam (v. |.
comedo) 1. φθορᾶς] g,g3845 with I; φθορᾶ g,. τούτου] τοῦ δ. 4 τοῦ
Χριστοῦ] g,g, (so prob., though Dressel is not clear) g3g4 (and this is the probable
reading of I; see above, I. p. 226); 765: christi 1. 5 Δαυεὶδ] dad σ΄.
6 αἷμα] 1; sanguinem 1; πόμα g,g,g3 (an obvious error of inadvertence). Bryen-
nios gives θέλω τὸ πόμα as the reading of g, for πομα θέλω, so that it would
appear to have θέλω τὸ πόμα τὸ αἷμα αὐτοῦ. ἀένναος] gsg4s; αέναος
5.5. το παραιτήσασθαί} g33 παραιτήσασθέ gisg.s; παραιτήσησθέ 94; οὐὖ-
servetis (v. 1. obsistatis) 1. The editors from Morel downwards, including Ussher,
Voss, Cureton, Dressel, and Zahn, have all (apparently without exception) ac-
quiesced silently in the solecism μὴ παραιτήσασθε; comp. the false reading μὴ
λαλῆτε in ὃ 7. 13 ὁ Χριστὸς] σ,5,5 645; χριστὸς 53. 19 Hrs] σ,6:545
with I; εἴ τις g,; and this must have been the reading of 1, which translates
mementote in orationibus vestris illius qui pro me recturus est ecclesiam quae est

in syria. χρῆται] £,8,5835 χρᾶται gy. 20 μόνος] g,g,s¢451 with

3. ἄρτον τοῦ Θεοῦ κιτ.λ.}] For the From Gal. ii. 19.
coincidences with John vi. in this 12. τί ἀνταποδώσω κ.τ.λ.] Ps. cxv. 3
passage, see above, II. p. 226. (cxwi. 12):

ὃ. Χριστῷ συνεσταύρωμαι κατ.λ.]

TO THE ROMANS. 273

IX. Μνημονεύετε ἐν τῇ εὐχῇ ὑμῶν τῆς ἐν Συρίᾳ ἐκκὰ
ὸ np ν TH εὐχῇ υμ ἧς ἐν Συρίᾳ ἐκκλη-
’ ν 3 > > lal - A ~ , Lal
σίας, NTIS ἀντ ἐμου ποιμένι χρῆται TH Κυρίῳ τῷ εἰπόντι,
> , > c ‘ c , \
20 ἐγὠ εἶμι ὁ ποιμὴν ὁ καλός: καὶ μόνος αὐτὴν ἐπισκοπήσει,
A 6 ε lal 3 3 A > , > Ἁ Ν ‘ 3 ’ 5
Kal ἡ ὑμῶν εἰς αὐτὸν ἀγάπη. ἐγὼ δὲ καὶ αἰσχύνομαι ἐξ
Tie , Ε 3 , 39 » aA » 3 A A
αὐτῶν λέγεσθαι ov γάρ εἰμι ἄξιος, ὧν ἔσχατος αὐτῶν καὶ
» eC 5. SNA, , > oN Lee) ΄ > ,
ἔκτρωμα: add ἡλέημαϊΐ τις εἶναι, ἐᾶν Θεοῦ ἐπιτύχω. ἀσπά-
A ‘ \ A A A A
ζεται ὑμᾶς TO ἐμὸν πνεῦμα καὶ ἡ ἀγάπη τῶν ἐκκλησιῶν τῶν
9 »” 3 A A 3
25 δεξαμένων με εἰς ὄνομα Ἰησοῦ Χριστοῦ, οὐχ ὡς παροδεύ-
A A e Ἂν wn ε lal A
οντα᾿ καὶ yap αἱ μὴ προσήκουσαΐ μοι TH ὁδῷ κατὰ πόλιν
με προήγαγον.
X. Γράφω δὲ ὑμῖν ταῦτα ἀπὸ Σμύρνης διὰ ᾿Εφεσίων
ἴω 3 ’ » Ν ν 3 Ν Ἁ A Ἁ
τῶν ἀξιομακαρίστων. ἔστιν δὲ ἅμα ἐμοὶ σὺν πολλοῖς καὶ
» ’ὕ Ν Ν » Ν A ,
30 ἄλλοις Kpoxos, τὸ ποθητὸν ὄνομα. περὶ τῶν προσελθόντων
>) Ἁ - 5 ε ’ 5 ’ A , ε “Ὁ 3
ἀπὸ Συρίας eis Ῥώμην εἰς δόξαν Θεοῦ πιστεύω ὑμᾶς ἐπεγνω-
a 3, , 3
κέναι οἷς καὶ δηλώσετε ἐγγύς με ὄντα' πάντες γάρ εἶσιν
» A + ε ab a , 3 A cA \ ’ὔ
ἄξιοι Θεοῦ καὶ ὑμῶν ovs πρέπον ἐστὶν ὑμῖν κατὰ πάν-
A ε κα A A \
Ta ἀναπαῦσαι. ἔγραψα δὲ ὑμῖν ταῦτα TH πρὸ ἐννέα Kad-
A , » 3 3 ε a > a
35 avoav Σεπτεμβρίων. ἔρρωσθε εἰς τέλος ἐν ὑπομονῇ Ἰησοῦ
Χριστου.
I; add. γε οὗτος g3. 21 els] 2.93945; ἡ els g.. 25 με] £,23245
1 with I; om. g,. eis] g,g,245 with I (see II. pp. 230, 231); ὡς 33
sicut 1. 28 δὲ] g.g.sg3 I (see 11. p. 232); zgitur 1; om. gy. 30 περὶ]
πέρα G4. 32 δηλώσετε] g,8,93845; mandatis (or mandastis) [1]. The pro-
bable reading in I is δηλώσατε (11. p. 232), and this may have stood originally in
the text of this recension also.
Subscr. rod ἁγίου ἱερομάρτυρος lyvarlov πατριάρχου θεουπόλεως ἀντιοχείας

ἐπιστολὴ πρὸς ῥωμαίους. ιβ. £8; τῶν τοῦ ἁγίου lyvarlov ἐπιστολῶν δώδεκα τέλος 53.
Nothing in gy.

20. ἐγώ εἰμι x.t.A.] From Joh. x. 11.

IGN. IIt. 18

chi Fests ἐδ (ice ‘a vk ἀδυυ ὦ ni @
ΤΟΥ τού Sh aah 1 ἀδ ὅσ shee
ἢ Ane Test) “by wi Bagi 9Aly “ALS "ethane
Ae ὅν Sov hisd Gare Yah e Seow kde ids ὧν ἐδηθ aie δ᾽
ἌΝ τῶ ylid ἀόνοϊα αὶ ὑφ ΘῈ, ψαμνθι sla! ay! iy: oF
Εν: Seta HBB ἣν ὯΝ bate ic ties ds. αὖς ἴον ae ἡ

Nee a ee ἢ

eee AWE ROg I ἃ
ἘΚ δὲ φύσα Σ᾿ brily γυτδον ζω ie ‘abhor oe ὁ τῇ
at yi Adcy τ ἢ Sony says SG) ἴωνον Sor olqnanlisi ip δῶν
ἀντ ἡσχυδὰ ' νῶν dale Diane μδεμδοιο δὲ ον 2 2GAAR ‘a
* ea nah adores Toph «038 οἷς “iene aby aang ban
MOI! Qe” prvi At Νὴ PAYS ope AGG ἔην gin “seta
hat Seow wiv thnk Gow: 8 ahah Sata ον ἡ ΠΥ ν
i nfaga Bas δὰν δ ὑπο δὲ δὴν BO hoa’ μοῦνα aie
yaad Hreaory . Wy 24) Axt 234 ὑοῦ swusig Baa τον «δας

δονοιήλι

a nat
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7 ait

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᾿ ΕΣ A ha ae 5} γὴν ἡ Δ». (iin τῷ

ΕῚ
RCIA OL? ΕΜ,» Evtive, ΣΙΝ fale sy ay he
a ρα OF); see tina, ph nae eka ab νὰ ous) 0 ia a4 j Bu Re’ ἢ πον
es TT At fartrs Sale το} ἘΝΌΒΚΩΘΑ τ tb. fob ota be υ ον ᾿
Διὶ ΜΠ είν "αν O¥fal ει iad) fori (eae APE tan my iin ἀπ πβρὶ πον Fe
I " ‘ nyt CLS nodes yo: oie ta teas wilh

Pe IOV), VanVgion, ὑφυίὴ para hinasl vobpay, er oni Ἢ

τς ae uabins Merson Wh mw. υοχὴ Hy πῶτ 6 δὲ ὑνδηονα 1 ® Ura, ᾿

matte 5a. % ὶ ᾿ sale ἡ ' ᾿ Ὁ β al eens
Sia en ee ὯΝ :
ae ; a δὲ ; 5 ὴ
6 May ῷ cet MO hal ΣΝ ἔλα tye WEA A > og
Jesh ᾿ υ ’ ; my ry ᾿ 5: ὺ '
i Ἢ ὧν ; ᾿ ͵ (oy Cee j ᾿ νύ νυ,
rea fa! : ea! S, “ ;
νὴ + ‘ . ΠΝ ΓΝ ‘ Mes ite ἀπ iy) 7
bide | +t Ad ' ᾿ ἣν πάν ον ety re : μ᾿ ἀν i arent ΠΝ
ee 4 ΚΟ ἊΣ 0 ie ad ; sgh ἈΝ
Ἶ an νὴ % 4 ie ue eee: aa Se ae on Any ' i ay,
; ns. ἥν ͵ ie ἢ > 2 ©
nd

IV.

COPTIC REMAINS

>. \LGNATILUS.

I. FRAGMENTS OF THE EPISTLES IN THE SAHIDIC
DIALECT.

a. To Hero.
ὃ. To the Smyrnzans.

The ms, Borg. 248, from which these fragments are taken is
described in the chapter on Manuscripts and Versions in vol. 1.

1. ROMAN ACTS OF MARTYRDOM IN THE MEMPHITIC
DIALECT.
The ms, Vatic. Cot. \xvi, from which these Acts are printed
here, is described in the introduction to the Acts of Martyrdom,
11. p. 365. A few obvious errors in the Ms are tacitly corrected.

EPISTLE TO HERO. 277

. dSt[TH προς] MoATKApMoc EM πᾶχοεὶς τς πες.

[VIII]. ὄειψτπτε epok fies πεπισκοόπος omnermoc ὅττος tamac
TOATHIOC Mit OFOM MEM ET OM TENCE EhOASH mecrAmmoc . usmte €
πεπρεούδυτερος ETTACIHT OM TOTTE. τπππὲ € nMeRUZApP araKomoc sar
aon Hiv artens Muoor oa Meg [c aro [g]t Tcapg ait [rremm]a>
use € πλδος [MiT}s0eKc a[i] MIKODS Wa π[π|0[5] κατὰ meypan.
[war π|τ arf Maoor etoo[tR] [Hlee Muwrene πιησοῦυ navH HicTpa-
TYTOC MIICWY.aAvwW MILEPTPE MET arsoog Wwe eyoopuy maopar.
EWE δποῖ NWeT Muay ἀπ adAa THUJAHA ETpeypoe ππετ Muar.
ENEIAH Ano MuHpe Mahpagam owuomn . GMGoM ors [ὦ] φηρὼπ OTT
OTMITT[AWlWPE MIL oTTaxpo . [HtTo]K cap am € moor ehodA πετ-
MAI ἐροῦσι ATW cemte EhoA ἀιπλδος MiTsOEFC ET OT TantTIoK sa .
ATW MIPTPE TCTMAacWUH ἀιπκοεῖς Wwe Nee ner ecoor ¢ MIT
OF Uwe MMAT.

[IX]. ἅμπε € Kactanoc NMeTeAAWOT Epor MIT Teycorme TcesutHt
Mil MEQMEPIT NMUJHpe . Mar Eepe WxoEIC TAac Nay EVE ETNA OM
MEQOOT ET MMAT . RE ἀυσδίδκοπει Epo. maretT ert MMOOT ETOOTK
OM Megec . use ἀιπίοτος τηροῦν eT oft Aaoarmmia OM TENCC κατὰ
pan . Mmepameder € NET OM Tapcoc . ἀλλο YoTHR epoor axit
WAH . NETAXpOOT CooTH € NevacvedAron . ἴαχε € Mapritoc mem

ckomloc fiteamoArc ET paTH Zahpw om Mxo0EIC . {πὲ oO € Mapra

278 COPTIC REMAINS.

Tawjeepe Tcemn[H] € ME9OTO aTW TET acTcaho Epao MIT TcooTEC
eT OM TECHS. τὰν HT a TApTXH Wome MWontc avw tar Nt
acwWite Hornoarcama [ἀσωποικὼμ ππεριοαιε Hpequymuse morte.
Epe TMerwt MMENXC OAapeo EPOR OTM πεφλιοποῦύεπης πουποσ'
HMOTOEIUJ EROTOR. ATW CKEPVAOKIMES EFVOHT NTERKAHCIA MIMMOTTE.

oTxaI OM Tisoerc ATW UAHA exws. KE Rac erexwR Ehora.

ἃ.

GoOMOIWC KE ἐπιστολὴ Fite WheTOTaah mmatioc MMaptrpoc
MET OTMOTTE EPOY KE GEOhopoc . ETE πετῷῴῷορει ἀίππουτε πε. €

agqcgaic Wa Hpacaypita.

Icnatioc MeEodopoc πετορὰν NTERKRAHCIA MIMOTTE Wert AIT
Neqaepst πίσηρε sc Megec . TAL HiT avita mac oN OMOT MIM. ETRHK
ehoA of THIcTIC MIT TATATIN . Mewaat am WAaar Hovaprcema .
Ecpanag MITOTTE ATW ECoper MIMOTON . TETHFOOM OM caTpta
iitacra . pawe emate OM enna Minfor]te Mit mojaxe etolTaa]h.

[I]. tteooly] fic πεῖς Ment aqp THOYTH ποοῷος fiter ge.
arermme valp] epwten . xe τετποῦτωτ opar ol OVMICTIC EMECKIM.
φως ETETHOYT ENOTH E€ TIcTATpoc MITAOEIC τς MEXC git TCAPS
Mit TEMA . ETETHTASPHT OM OF ATANH OM TEcHOYG MEX C .
ETETHSHKR ChOA Name CooTM € Memxoerc . ey EhOA πε OM πίεπος
Timaa Kata CAPS. [παρε Munorre [Ka]ta πονῶ! [un] tTeom
MILTOTTE . EATaMoy mane εδολοῖ ornapeeitoc . eavhantze MMOY
[eho]AortH swoanmH[c] . we Kac eyexwR choA πικδιοοσπη mM .
Mar MAME OF MONTION MFAATOC MIT OHPWAHC WETPAPKHC avogTy
QApon Ei TCapy . Mare amon gem ehoAem πίδρπος ἀἰπεύμιου
MMAKAPION, BE πὰς eqeqr Mormacs[i] wa eneo ehoAgh tTama-
cTacic E907M € NET OFAdH MH πεάπιίστος EITE OM Mrovaar este
ON πρεϑπος Opar OM TcWMa TEQ(ERRAHCSd .

[II]. mar τηροῦν aqujonoy ETAHHTH . avW WaMe δόλιον. κατὰ
BE ON πὶ aqTworH of ovmE . Tee ἀπ ET Epe Mamictoc xw MMOC

πτοοῦυ χε SEM CMOT . MENT ἀσ!ωπε MTOOT NE MECMOT. KATA CE

EPISTLE TO THE SMYRNAEANS. 279

NT ATMEETE EPOC ECHAWWHE MMOOT. ποείήωπε Naamonson axit
CWMA -

[III]. anon δε Jooown MMoY MMiica TpeyTWOTM om οἷα TCAPS.
avw ἵπιστενε epog iter ge. Nrepeqhwk we cooTH wa πὰπε-
Tpoc Nexagq May. SE AMHITH NTETHGOMGM EPO! NTETH May xe
ANT OTASIMONION ἀπ HaTcwmMa . HTETMOT AE avTaWO Epoy av-
MICTETE . EALTAMAOTE MMOY OT TEGCaPS Mit neqnima. eThe mar pw
ATHATAPPOME! MMMOT. ATIE TAP EPOOT ETEMGOM EXM TIMOT -
MHHCA TpPeyTWOTH AE aAGOTWM ON MMMAT aTwW agqcw . eyo
HCAPRIROC ATW MITNKOC . EYO NOTA MAL WEerwT .

[IV]. mar ae ercoar MMOOT NHTH Mamepare. eEfcoomn κα
OTHTHTH Wal QWTTHTTH . εἰ WPM oapeo ae epwrn choAon mer
OHPIOMN πρὸ HPWME . Mar KE οὐ MONON WUE € TM BOOT ἐρώτα.
arAAa CUJRE OTH WFOM . ε TM TWMHT EPOOT € NITHPY. Moron axe
WAHA OApOOT MHTMOTE CEMaALJMETATOL. OOMEP War MOK May.
ovittey Tegorcia AE € Mas πσι τς TENXC πεπὼπρ MME . εἴκε OTT
OTCMOT TAP πτὸ Mar wwe εὐολροιται TemxoEIc . EFE AOR QWWT
OM EIMHP 9 OF cMOT . EThE OF AE HTOOTM arTaaT eEopar ε
TMOT THilAPPM TRWOT Ttaoph TcHYe aTwW TMtaopit weenpromn .
adAa πετοςη]π egor[n e]tcHye e[yo]HM egoT € NMoyTE . TET
oil TMHTE HMEOHPION Ee ON TMHTE MITIOTTE . MOSION Oa πρὰπ
HC MEX C. εἰν Oa OWh MIM ETPaMoy NWMMay . Hrog neTycom
iar. Wer TeAroc Npwame.

[V]. mas ev epe gome apa Mmoy . EF O HatTcoomm Mamog .
HoovO AE EFapita MuoorT EhoAgrTooTY. ETWUFE EOPar οὶ MOT
EQOVE TME. NAL ET EMTOTIIGE MMOOT HG NEMpOpPHTHC οὐδε
ππολίος MMWTCHC οὐδὲ TevTarvedAron waopar € TEMoyT oTrE
Mexpo Hitorce . Kar wap evmEeTE Hirer oe ETHHATH φωὼπ om.
Epe ova Tap NayoHy MMOF HoT. eEquUjanmTaciosr MEM . MY woTA
me € Maxoerc . enqoomodAorver MmMog am xe agthoper NTcaps ,
TeTHW δε Mar. aqapia Muog ε mTHpY . eqcbopes [itTlog mmMoT.

H[plan ae HL 1] o Hatmalglve Mmeseujcparcoy MHTH. adda

280 COPTIC REMAINS.

HMECUWNE MMOS OM ETPAP TIEVREMEETE , WaNTOT METAMO! ἐροῦσι
€ MOT MMEMmEoEIC τς WeNXCC . ETE War πε Temtamactacic.

[VI]. mnptpe Aaav WAana ere NET On THE εἴτε πεοοῦυ
NMHATTEAOC MIT HapxKwn . WHET OTMAT Epooy AT MET ἐποεπὰσν
cpooy ἀπ. evujan TM MICTEVE € TMeMmmoerc τς MENCC MIT Megqcmog
eTovaah . Hrooy wor om ceMatoam Epoory . NeTMAUYL Mapeds
MIptTpe Aaay AIce NOHT EXH OTTOTIOC . NTHpY Tap Me THICTIC

Mit TATAMH . War ere ἀἰπλδὰν coTHM epooy . TOTHTM δε € πεὲτ

ENCEMAOTE ἀπ € TEX apic Miensoerc sc πεῖς. NT acer eopas
exw . Tee et omtorhe € TECMWMH AUIMOTTE. AUTETPOOTUZ ait
Me atanH H etThe oCHpa ἡ ορῷαπος H OTA EYPSpWO H ονὰ

εἰρη H ova eqoRacit eqoble]....

ACTS OF MARTYRDOM. 281

Taaptrypra ittenmsacioc rmmaaroc ᾧμετ ormovt Epog xe

ee
ecotopoc ετεῷη πε ετερῷοριπ MpY. (pHET agqep EMrckonoc εὰπ-
TION MEMENCA MOTWIS ITEMmramtocToOAoc. EAYREK TEQ(MapTTpIa
XN Ἃ = = Ue
choA Sen pom. cov J Mrsahot enum Sen ovgipann iret.

aMHIt.

_ Ν
I. ben omag 5. Npomms ireTMeTOHTEMWI παπτρόταπος KECcAap,
7 XN Ν ΠΞΞΞΕΕΙΣ fe pS
eteomag AY Nposums te itregmag ce προλίπὶ itreoAvsutra.
Sen TOMMATIA HATTIROC crphun ‘mem MapKeAdAoc.
Ἷ ἐΞ
Icinaasoc πεπίσκοόπος Nantiogsa eagep mag A memenca πιὰ-
δ
ποοτολος. EvFoaOC Tap πὲ πηήορπ etage: τὐζαιετεπισκοόπος.
XN Ἃ ἊΣ Ἁ
ATSUTY BE EPWMH ETPWIc Epoy Sen οὐ Ὁ ποπούλη ἐδο-
. pit S
Agiten mHEeTavoTOpHoy cohe FomoAotsa etas ESovn ἔπος ς.
Hu ae enavapeo epoy mavips πὶ me Sen tovHM toanmpoarmtwp
NTETPALAMOC MOTPO Ne. Marae πε MOTpan, κορπηλιος, drcwn,
rovhinoc, ceroc, hartoc, AcAapoc oc, Madmac, ATMHM, haphapoc,
SS Ἣν
ATMIIMOC, φαπρώλι πε Macproc Sem ormeTgovo Eovon τωον
Ν
MMAT ἀρδπολίοτ πϑηριοπ.
Ν © Ν
Ἄσνσι δε MIMaKaproc eqcomo avr choASenm Forwpa ἀτεῦζἴδοτο,
XN δ."
oroo ehoASen mma eTeEMMay avr EFopakH MEM PHUTION. con
Ἃ XN
MeN Sem WMwit com we Sen chrom. evtUnag MITIAIREOC
Ἁ
ETWYT MMOY SEM OFMETOOTO πιεροοῦυ NEM πιεκωρρ. πετοι
XN
epe MICHHOT κατὰ πολις YF nwoy Hoanmuyy τοῖο, we ora

Htomfaco ehHeoorah,

282 COPTIC REMAINS.

AdAAR λιπερλι Sen mar gepr Ἀπουκωπτ adAa navgoxoex ἀιπι-
armkeoc Sen ganhaA hacupms ovog haenas.

Katapprt tteoy eteqos AMucepe Sen ovr ineqenreToAHK, equ
Mamoc Ἀποιρηΐ.

Me δι icxem Tevpra Wa PwOMH. Mme Sem WMwWIT me Sen πετ-
Worwor sre Sen PIOM, CIMOWT MEM MFGHPIoM. eExcomo τότε
MY MMOTI CTE MIMATO! NE Mal avujanep Meenamey mwWor
WasTIO ItgOTO.

II. Θτασιπι ovn Mirrarmeoc ChoASen prtion avuje ESovn EpOMH
ATEPCTMEMIT ATTATTORpatwp ireqmaporcra.

Tove aqgovagcagns toportagoy Epaty mag. caqewor} irtcom-
KAHTOC THPc Emtec EPHOT OF Mexagy Mag.

Xe ἴϑοκ πε semaasoc. ᾧπετ δάτοσπος ἔπολις amtroggia gwcte
cope NeKCWIT τ MaMaujs. xe anTacee ἴεσριὰ THpc ChoAga
πιπελίαν inuMoTy ESOT ETUJEMUYT MING PHCTIastoc.

Ageporw fixe maaroc Mexagy RE AMOS ὦ TOTPO amawjxrenson
HTAceoK oWK ChoASen nuwjemus M1rAwWAoM empocenecke
kmon M$ ovog cam iuyhap Ausuwyt hovpo moe xe gra
itTeqTaxpo ItTERMETOTpO.

Ayeporw itxe Tparanoc mexagy xe rexe σόν, EF WHF Hroan-
XMapicma ov0p COpeKWWT CKRHT MeMan θὴρ 9CW McwK
HTAIMMWMH HTEREPETCIA ππιπουῖ OFOO NMAWwWM apy HeE-
peve Actmsagt MIZETC. OFOR IHTEKREP OTPO πελίηι.

Ayeporw itxe remaaroc xe orgwh etecuje am πὲ ὦ Novpo et
ioanggaprema eviraephaantm inhbrocH ovog ἰσεσιτο ἐπι-
KOAACIC Wa ἕπερ.

Hexwuy ae etanwuy Mawor ETHITOT MHF Yom Mawoy am κε
cemuja itgAs enTHpY. ovog οὐδὲ Yraujemugr am πραππονὶ
Itcworn MMWOT ἀπ.

Ovog mzere Mem eTeRcaxs tpoy Year am xe ovauy McMOT πε
νὸς SMETOTPO MTIar KOcMOC YepertrevaM ἔρος am. εἰπὰ-

Ν
Yonos wap ἴον. arujan πελίρηον λιπδικοσλίος THPY itratocs

tary τ,

ACTS OF MARTYRDOM. 283

Ayeporw mxe Tpasamoc nexag. xe KCoTOIO EhoA κε ἀλιλιοπολι
HeceHcic MMETKAQHT πῆτε. cohe har akwwuwyy iMawpea
ETAIOTWU ETHITOT MAK. OTOP πόθοι AOMT ἀτδερκολὰζαι
MMOK Sen TIMWpIa ihe. oF MOMOM φὼς aTcwTem, ἀλλὰ
φως ATUJETIOMOT OFC εἰεραπτελεστιπ ovhe mraoctMa itretcrN-
KRAHTOC ceovah, οσορ engepevcra am πππιποῦ τ.

AyYeporw Hxe iHatioc Mexay. xe AplOTs MHF κατὰ HET pantaK
ω ποϑρο.

Anok cap Yracpercra am. οὐδὲ cap Manon Kpwm οὐδε
Memon [c]tavpoc Muon swnt henpron Maon gywt ehor
ππιλιελος MaUjZemaom amt Esopat Ehodga Hf etons. Hames
cap at Mutarocmoc aAAa emer MHET aquoy Sapon ποὺς
eaqtong EhodASen nHeemwort.

Ill, A YcvrRAHTOC THPC EpoTwW Texac. BE aon TeMcCwor!
me WinoTt SaMaTMOT πε Hau HpAy Kaw Maoc MeEoK πε
a ποὺς MOT. coTHoTt πε.

Ayeporw ἧκε itMaaroc Mexag. xe Mack amok Kam scxe
aqMOyT κατὰ oToIKoMoMIA cohe Tenoysar aqromy MMTMag
τ περοοσυ.

Huet ετεπκὼ ἅλιος epwor Nowten xe nowy armor φὼς
PEYMWOTT. OFTOQ MOT TWOTHOT BE OIA HTEeTEMEMS πιζεϑς
MEM GOoMC Sem KRPHTH.

ACKAHTIOC AE ATPASTY ούτε oTKkEparioc qujon Sen o.eorpHe.

Adpoarar ac coome Sem WAT MEM MIKHIITOC.

HpakAnc avporoy item oTocpwm caqwujenm. πετεππουῖ
cemYja Hovtimwpra MimarpHy cehe we gamatamags πε oF09
iipeqepnetowos OF09 ItpeyTako ἱτπτρώλιν.

Ilenot ae meoqg ποὺς Kam sexe avepctarpwnmn Maoy oro
aqmoy eKorcrose aAAa ayorung EhoA itTeqxom. Sen
Namepey twng éhodSen mHeemwWortT. oF09 ayer Mupruy
iintHeT avrSoohey Ehororten onnoy πιρωλίεος. Oroo meten-
ἰοῦ aver hugs Muwoy ehororven HE φὼς epratne iTe-

Yaar.

284 COPTIC REMAINS.

Tlenot ae ἔθος. etaqaos thodgrte ganpwmr πῷϑοπηρος
Mnovuygar ἔφθην ΡΟΣ eyxhro Muwor coke πουπετρωον.
EATEP ATUJEMOMOT MEMEMCA MIMESMANET ETAGAITOT MWOT.

Ayeporvw xe Tparanoc Mexagq. xe anon YepermborAerimt aK
eoepeK KOTK EhoASen haoy ἕξουσι πώ δ.

Πεκδ itxe semaasoc. xe καλως KYchO MHF © Topo. FHT
Tap NToTY MHMOT πέπερ. oFo9 ἄτως Maor Ewe eSovH EmrONS
jteneg. Ke Tap ovon ὃ λιλίωττ uso oar. eujagqcmy ity wren
oro ovar eqaunmt EhoA.

Hlexagq ἧκε tTparamoc. κε apr orci ππιπου τ ittenep chor
Toammuyy Hamopra. οὐδὲ HEOK KcoTEM ἀπ EQOTE TRE-
porcra it} commAntoc,

AgeporwH Ise snaaroc. κε amacpercia Hau MMwWOT. gapa
Het aqwpy ESpus Covmrecc cohe Yaetnom. se πιδσδλε
WhecNHT E€OMauT ππεασαλασα. se ᾧμετ δέρειν. ehodsen
OMANTIKH eETEeTMETPEYUgM TE EaTSepo Epog grTem οσὐσριλι
se ᾧπετ ovcAomAen Mamog EhoAorten MIartamoc ETON eWOTT
NEM COMI, JE NHET ATRWT ππισοὺν πουλιος arYqoxoT λιπου-
Aene. τὲ MWIQIOME ETIPY MPMWIT TMIPWOTT Eavep πωδιῃ
ππποῦηοσι ETHIL ETOMPTCIC.

Puss crmoyvy ἐπὰν dotarpr}t xe nowy Eganpwoas me mpeqepork
oro itpeqcey KoTAL MaAOT OFOD ἴπωτα.

Gujavovwteh EovAcTOC OFOD EOTMACI, NEM OFMOTS MEM οὐ-
Apakun eopoy ep ovowWh am Emaney aAAa coepor uopusep
Hitamoc MaAAOTPION. Mar EeTECUJe EMECTWOT, OTOP EOTWUT
HWOT ast.

Has ete metengroms wAHA mwor aE gIMA πτοσᾶρερ MwTen
HTOPVMETIaT. MH Har MnampHyt φαππονῖ se.

Ilexagq ἧκε tTparanoc. xe aNOK πὸ εταπθώπε Mak πέτῖος ἔπδι
hAachHara ESorn Ersmowy me AUTIEPTIMWPI MMOR.

Ilexag πε semaasoc xe arsoc man icxen wjopm xe Ycehtwt

X
eyar éopHr oa hacamoc mhem ovog cepovMomenint ECMoTt

nihen Muor, eIXWAEM Tap EWE ua φῇ.

ACTS OF MARTYRDOM. 285

IV. Ilexagq ἧκε tparanoc. xe akwjan epercra ocnaxemguor
AKUWTEM EPOTCIA XN MAOTEMOGHK EMAUJW. Maaco oT ἔροκ
x
MMATATK λιπατεκίηεπ Srcs.
Hlexagq itxe smaasoc. xe enarfaco Epos ne. mamaep ᾧπετ
>.
ETEMOTAOCAOMT Maog MHF πε.
Tlexagq κε tTparattoc. xe O1OTS ἔπει TEQMECTENOHT, NOANKOTM-
U
Ἃ
πος ἥτὰτο.
Q
Ilexag xe miswps Sem OFMEOMHE IHTAAIOc. κε aKoTWUC
wy
XS XN XN | Serer ET! tite |
EhoA MTaMmMer ESOTH ENCE MOTO ὦ ποῦρο.
»! δ,
Ilexaq itxe tparamoc. κε φωβκὲ ππειηοφιρωοσι. ἤράπροκς ihe-

IIT τετεποιοσι MOTOMOT ἔπει {|8.|.

Ilexaq imme πππδλῖος, xe πδλουσιολίος tHpy opus ἐφ. οτος
intepeceanecoe an ennetuywn Mawor.

Ilexaq ἧκε tparanoc. xe apr evcra ἡπιπουῖ. mar casr cap
MATOHOT MAK ἀπ πρλι.

Ilexagq ise ππδλῖος. xe δὰ! ttnomt apHor KepKeAerm ΠΗΣ
εθρι Epercia iiMomy MTempeaitog HA

Ormacr. mem ophapHt. mem orghovs. πελὶ OTTIOIKOC. MEM
OTOOY HMPEYOMAaSOT!. MEM OFOTWMUJ. MEM OTOTOOP. MEM
OFTMOTI. MEM OTMCAD.

Te Mo¢pwa Nremmepence. ar eT a HpaKAHanc OTwUT Mog.

Ie @awoy HeadAnc. se WTWOY ETCATIECHT MITIKAOS. τε TEPC
TMIpeqorovs.

Tlexagq κε tparamoc. xe arsoc mak κε apI Orca. mar cans
TAP ETERRW MMwWOT. NayoHoT Wak ai iors.

Ilexe semaarsoc. xe arsoc mak xe tuacpuyjorujworuss an. Towornt
Tap ἀπ πολι ππουῖ. Mca Morar MMavaty. char cTaqeanro
Inthe Wem TRA: rom eM NHET NSHTY τηροῦν = char
τοι itegorcra itcapg mshen. hy ἀτεππιπδ mea wre Tessas
ἔρωον ar.

Tlexag itxe tparanoc. sxe mia vap eTepRwAm MMoR eyo
bY πε Eweanus Maog mea stows mar gum ετεπερολιολουῦιπ
UMWOT OFOTCOT.

A
Tlexaq mse rmaaroc. xe apetjan three eparaKrpmiun maroc

286 COPTIC REMAINS.

Ἂς
ATONE WAAMH cHacpamenrecee a. ἔφετπ Famconors πελὶ
YMCOMHE τε MWOTWI MEM πικᾶρι, se METQOAR MEM CPHET
ENWAWY NHETE MNaTheps Mar cap enovepHos. Yrpahn zw
MMOC EPWOT KE OFOI NWOT.
zr Ν
Aw cap ne mtmay duoc nea βελιὰρ se auy τε ϑϑερις ἔτου-
πιστὸς NEM OTAMICTOC.
ss noes
Te auy ne nymat mnepher UP} nem πλώλοι.
Ἂν
V. Hexagq mac tpasanoc. xe hwpuy itmeqaia thor itteten
Ν
MAQOT ἀρ PWM.
Ἃ XN

Tlexagq sxe mnaasoc. xe OFAC NCPWM HpeqpwKe oTac Naxos
ἃς x Ἃ ΝΥ
NOHpPION. οὐδε Nxwp ehoA ππικὰς, οὐδε NooTxeT ἡπι-

Ἂς ἝΝ
MEAOC. οὐδὲ πτὰπο ἀιπεσωώλιδ THPY. qiaujbopst am thodga
TaatanH ESorn ἐς,
XN 4
Hexag ἧκε tTparamoc. xe wae Hoannanpon ἅπερ πτετεῖ-
Ν
PORE ππειφοφιρώοσι,

Tlexagq ἧκε iemaasoc. xe Xorong ἔδολ ὦ ποῦσρο. χε ποι ἤατ-
CWOTM χε bt eTonS won Sat. thar eTcaons MHS IEsOM.
ovo eqipr ittarprocn itheps, GhHA ἐπε cohe ar an me. πε
MMO WOM MMos am πε ἔπ δι Sa seKhacamoc.

\
{lexaq ἀπε tparanoc. xe apHoy eon orhemmy eqmaugt. Maorn
Ἂν
MAK πδερπὰρδ wpm we ππιδδισᾶπος πτεκερθσοια ππιτουξ.
\

Ilexaq me smaaroc. xe eryar topH. ovog crepoTmomermt
“ x X\
enekhacanoc. φὼς epe mar or an eSovn Epor ovrop «Ee

XN ΄ XN > X
erepecoanecoe Epwor am adAa TaacanH ESoTH Epoy. iteog
ie pe)

bt MMHI. ar etepe tarproceH Mem MacwMa Sem smwegass
Ἁ XN x

πόρον shen mem ᾧπτ moron mihen.etepocdAnic emraracon

ἈΝ

COMA. πϑος εθρὸ iimhacanoc wWwnr ἐσδσιωου ἥἕτοτοῦ
ceoopuyy Magpar an.

τὰς crap MMO OCPOM OFAC MWOT εἰσ! NMaujwujem am
yacanH etentHr ἔδουσι ἐφ,

Ἃ

Tlexagy κε τρόπος. xe ἀπιοσι ποϑορΡώλι iteTemcopuyyg hod
QIREM TKag! MTETENTAPO ITMAAIOC EpatY gIawY xe gra

Kan MilaIpHy HteqeeT MeqoHT itTeqepercra ἱπιπουΐζ.

ACTS OF MARTYRDOM. 287

Ilexag mae smaaroc. xe npwKo Mnaipcpwm oTnpocorcHor πε
quay mar λιπερῴλιεσι knoe pom MucemHT ComHt EHOA οσὸρ
MaTWUjeEa.

Ilexaq ἧκε tparanoc. xe Yaers xe cKepKatadhposm inuhaca-
πος Sen ovmaria Muaetpeqepork. πε λίλίο πὲ nage πασώτπ
eakuen nar Srcr τηροῦν ἐδολοιτοτεπ.

Tlexagq ἧκε mmaaroc. xe nHEeTaceo MaMwor ShoA MITAEMoN
φως etarges ehodgiten hy. ovoo etosho} iusawdAon. ἴδια
ΠΡΗΤ aviacppeyqepork ἄκος na. Hewter δε maAddAon Sa
NHETUJEMUGS Ttar. eTor hemog¢oc toanwuwu MnaspHt. anon
δε art momoc man. Cuytemga suicbapmacoc Ewns. se mpeq-
MOTY. JE πιρειστουι. se πιρεισι MHIMT ἀλλὰ cepem pwRD
ἔθος MMISWM MTEMHETIPS ππδὲ MnaipHy Sem οσλιετπεριερτος.
OTROFH AMOK OTPEqeporR am adAa Hewten. MHET OTWUST
TMUIAWAOH ETIpY ἔτι.

Tlexag κε Tpasanoc. xe We MINOTy ETTAIHOTT arSicr ailyatot

choA magpak.
Ilexe senaaroc. κε orog MnepytSicr ak ὦ morpo. adAa τὰ MAIT

ΗΝ > ἊΣ XN SS
ETOTY MIMO pHOM. τὰ Watt ehoA mTcHY. re δερδωρτ enujoK
Ἃ XN ‘N XN
MPIOM IE MHIT IIMWOHPIOMN Ota WTERIAOT me MMON OAS SEit
NX Se es
Nar popuy am magpar eohe TaacanHn ESoPM EHC NTH.
X
VI. Texagq πε tparanoc. xe aus te YoeAmic etexxoruyt chord
Saxwc ὦ wnaaroc. exnnanoy Sem mar hacanoc. etTeKwwn
XN x
MMWOT Items ἀπ.
Ilexagq ἧκε ivmaasoc. xe mHEeTaTepatcoren hy etorsen nTHpY
© TELS aS og ae XN
Wem πελοσος eTONS SHC πῶς NMENGc. CEOS MAaTCOTEI bt
NEM SteqatTacon. erons ἀρ ππιτεῦθπωοσι ceepoeAtiyc ἀπ.
X Ἃ
ἔφλι Mieomaney memenca mpbwps ἔδολ Amashroc.
Anon δε tTencworn itmetervcehHe TEMOHT NOHT. πε ἀεπεποδ
. ν᾽ Ἀ
open τ ChoOASEM MaMa TEMMAST MITONS πεπὲρ οσορ τεππὸσι
XN Ἁ
IMENCWOMSA EATTWOTHOT CHOASEN NHEOMWOTT τεππδερκληρο-
ae a Se a
πολι ME OM BEM MENG WHC THCC NOFMETOTPO NatTMovnK.
x‘ Ν Ἂν ‘\
ar eTequahwt Chord NSHTC Mse MMKAG MONT eM mono: em

TLICIROOM.

288 COPTIC REMAINS.

Tlexaq ἧκε tTpasanoc. xe aNOK coMaKWpY δτετεποερεοις πτὰ-
EpeHnoy ttcahe. διατελιλίπαν MEM MIAOTMA πτεπιρωλίεος.
Ilexe mrcodoc reiaasoc. SE OFOO HIM COMAUREMSOM ὦ TOT PO
cEhwA EhoA IinHeT a GE cemmHTos oFog aqkoTOT. Kat
APEWan OFAI AEM κωρι qmaxemonoy MoAr am IMHy ἴτοῦυ-

REMY EGMIUGT EM hy.

ΤΠ λιν tap miiggpHctiaioc ormonon xe cenaushoAg ἐδολ am
orret muposmr adAa EhoArgrten Yom ἀτεέποςς qmaepmporon-
TM itgovo EhOA Sen ovegooy Nreyargane ovog ireqaras
ovog itreqepovonu Sen waktne ittehovoms in}metercehuc.

IIkaor tHpy maaujar écoven πος MehpHT ποσλίωον eqous eqowhc
MAMAIOT. κατὰ Meas: λιπιπροῴητης.

Ov armeon an πὲ ὦ NoTpo copenmMomy EmUjeEmugT TING pHCTIA-
πος κε OEPEcic. Tar cawr cap δε gepecic Gopx EhoA Im-
KX pHctianimcmoc. cohe xe Maran xe gepecic ovbamtacsa τε.
OTOHT εὐπλαπὸ equjemugs Mitequerr Muaraty Movgwh eqemuga
an itarog. MebpHy itTgepecie ππτεπικόσριος HuOTeWM pwc
eTxuw Mauoc xe Memon Nowy won.

Ie Mebprt ivtgepecre etaw Maoc eHprocn ἄποερα. xe wa-
comwtech ESomn eEssTEANWOT!, WEM MIMFEIROc nem MIOTAH.

Ie oadprctohorAoc ear etaw λιλίος. we HY epgeams ἀππετίηοπ
Sa hpan Mamavaty. ἀπηετῷερ Emecnt wa M1109.

Tlujemugs ae Heoy tug prctranoc orcwornoy πε τεῷ etuyjomn
SEM OTMEOMH MEM πειλιοπούεπης fupHpr stem ζοικοπο-
MIS Hatuphy etaqor capg ἴδητε cagep pwmr Sem ovmet-
aThwpx.

Unequph} vap Sen τεαφλιετπου τ menenca opeg ep poms. δλλὰ
Neog ἴϑοι on πε.

Cpe tHodAria itughnoss. coma | οὔὐορ NITOAEMOC ETATUJWIS
USHTOF NEM WITApagXH ESovn EnorepHor. avhwA ehoa
OTOS ATWWIE SEN OFAAMH HOIPHIULKON.

VIL Aceporw ise εσπκλητος. κε ce Mar CMOT MnaIpHY. κατὰ

€Ona. The lacuna is after this word.

ACTS OF MARTYRDOM. 289

prt etanxoc. adAa dar me tenxony cohuty xe agqhwA
XN Ἁ x
ehoA AUTEFEM UT ππιπουτζ.
Ἃ
Hlexag fixe remaaroc. κε oF09 OF πε TMeTOWOF ετδσωπι
4 --
ω YRepovcra eTTAMHOTT πε ἃ TeMIaHmra MENGE φιοσι
Ν -
choASen wWipwoms τπεπῖα ἀτεϊπλοπη. ere πυλελίωμ πε.
Ν XN XN
τοι Wrypanitoc Exem πιρωλίεος Satou Moor Mbprt evaqepe
XN Ἂν
παῷσλη πεόπος πόδρδαρος eve MaMom OAL McwMHAICIC MSH-
‘ SS Ν
TOV, σπεκωον MTAPHCH ππτρωλίεος, Gar ete ἴσροιθη ἐϑουδῦ
ἫΝ Ν ἣν
HTEMIX PHCTIAIoc Moyt ἔρος xe niughot πὔεπιπει eagqtcahe
MIPOME. RE οὐπουΐζ MOTWT ETOIREM MTHPY oFOD agqartos
XN Ν XN Ἀ OS
Mpemoce ChorAoa YaueThon. ETemuausr tive tmopmsa. evor taenas
ovoo Hovaucnog. ESovm enencestoc.
Havtprda cap πε Sem wicmog πτεπετεπίπηρι. ETETEMWWT MMWOT
x Χ
MWOT. OFOD MATFOSEM MMOTEM We Sew πιπολελιος EvTETENM-
Ἃ Ἀ
IPE MMWOT NEM NETEM EPHOT NHETHT ἑτοιῷτσοις Wem πὸῖ-
TEMOC MOTWT.
Ἂς
Ovog mavepanacKagin λιιώτει. cepacocsMmonmt oTog cepeTest
wuwns epeteniHuy mea netenoromr Sen novusar thot Sen
ovaonH nihen KATAPpHYT οὼς epetenujon Sem ovegemarwera.
Ovog παυσωξδελι λιπικαρι SEM MOTCHOY. OFOD WaHp Sew που-
akKaAe@apcra.
Wem mreonoc MENICKHNOHC OFOD CEMaATAMWTEN. XE MOTEeHOC
Ἂς
πε, €Wat Wpwas ἵσζαρτελας ποώτεῦ Ae TeTEMOTWUZ ἀπ
ἊΝ Ν
ecpomorotin λιπετεπίσιπι cohe TRovar πίηερι eujar SeASwrAc
TUR poMtoc.
Ν - Ἂ
HreAAnMoc Mewor cewjorujoys Mawor Exem Mar evca λιπδιρητ
‘
eavtcaho epwor ehorgrten meornoc ithaphapoc.
QA A
Ayepovw fixe Tparanmoc nexaq xe we πιπουσῖ. yor musebaps
XN
MMOR ὦ IHAaAroc Exen πεμκπιασὶ σώση, Kam rexe ἴτδιο
.
an MMERUeEMugT.
Ν
Tlexagq πε iiaasoc. xe οὔὐοὸρ oF πε Migwh ετεβοιίονι ἀιπεπ-
ἈΝ x
UJEMUfT EToan MST.

Agqeporw timc Tparamoc nexagq. se eohe xe TETEMOTWUST am

IGN, III. 19

200 COPTIC REMAINS.

λιπεπστ pH, οὐδε The, ovae moo coeorak. npequyangy
memgcar smyrbher.

Tlexagq ἧκε semanroc. xe or09 NIM πὲ conaovwuyt Appa.
ar eTWjon Sem oTeKHMa. OFTOD ETTMOKICEE ItTeMececcrc.
HEeToroTs AmeySmom EhoA Sem oTKEpoc. οὐος εἰσι Mauog
ππεκερος.

Emaovwouwt Maoy δας pry. ᾧπετε wjape mMeqovosms. xwxeh
HOTcHOT ἐπιρωδ eTormoTy ἔρος Satemennoy xe eRAnpre.
Het Mao wsom Aamo emeo tushy HTEYTAZIC Wea Teen
Eptise Mapa MWeww NrepHeT aqeamsoy oOvrog eToTagcaons
May EGOS! EMEYMOIT? Mar THPOY oamMjemmMo πε ετῷσοεις
intaMeonoy}t MuoToywWIZT Mac AMaTaTe.

Tee ac on. ammaorwuyt moc hau prt φὼς mow}. erowhe
Maoy HovMHUS ἴσοις oITen MIGHT. oar ETA TMecpeqcwnt
dopuyy thor Aehprt ttovrkamapa orog agqvaspoc Mbprt
TOT CKRHIH.

Emaorowt ac om λιππὸρ Magy tpwy. ar etsoxeh oTog
ETMES OFOO ETSNO TxwYy TimMacoc euwjaqepehrn MoTMHUy
itcon.

Ἄλλο exxw Mauoc. xe cue corwyT Muwor coke Tovwsmts
ETEpIWOT. Mar CABS OTMHY ait We.

Gta novanmosproc tap τ MMovTOTWIMN EPWOT ait ECOpoT OTWIYT

λον φὼς που adAAa cCepoy EpoTWN ENIPWAL OFOD
copor Yasar iuuKapmoc eepor coo Sem movKepoc ovog itce-
MAD TIEQCOT MOTOWN WEM THEsWpo.

Hictov ac om etavoaujoy HoanMHINY E@poy eEpceTMENI MMIKE-
poc mem mupsht inuctos ov09 COpoy WWI Mam ALHIN TOLHET
wonp Sen hrom.

Timon ods opm Sem mar Mwyovwuwt MawWoT φὼς Nowy. οὐδὲ
TWMWOT HET OTMOTY Epoy BE MocHAwn.

Ovac MINE pOM ar EeveTemmoyy Epoy xe HthecToc.

Ovae manp ar evetenmonvy Epoy xe Hpa. οὐδε TWKagI al

ὌΝ
ETETENMODY epoy BE DAHMITHP.

ACTS OF MARTYRDOM. 201

Ovne πικδρπος. Mar THPOT Kam τοκε ετδιϑδαιώον ἔπταρο
XN \
epaty AutenondS ganpeyqupht πε orog ganarprx or πε.

VIII. Agqepovw itxe tparamoc. xe Wnrsoc mak rcxen WopH. xe
Ἂς ἈΝ Ἁ
HOOK MetTaktacee FanatoaAn euTeEmUjemMUgT ππιτου τ.

Ν at
Hira cap comacwtem emar casr mar ehoAgrtoTR itrequyTen
ΙΝ
ἐραϑπδοῦ ἕπιπουτ.
ἊΝ
Hlexagq ἀπε mmaaroc. xe ov0g eohe oF KxONT. ὦ ποῦρο. xe
XN x Ν
τευυζούω EWUJTEMOTWUJT ππετε εἰπε ἀπ εοσωςατ MMWOT δλλὰ
Ν
EOT WUT Mbt λιλιηςν οὔὐορ ETONS Hpeycwnt πτῷε mem Wags
ἊΝ Ἃ

ovo Hpeycwornoy ποωΐὺ usher Sato ἀπὸ του πε.

Οτορ NeqMonovenHe NUJHP! MWenGe τῆς πος. car cap πε ποωοῦπ
> Ni Χ ἈΝ
MMHE MMATATY. οσορ Poruno ehorA πτεπεπιπελίίατ. ετῷφεριωον

xi
Sem gant TorMa MaHY EvovoNO EhoA.
Ν ἈΝ
Teprckia δε ἴϑος πτεπιελληπος ETenauje πεοπουῖ οὐδϑπουτ
XN
TE. OFOO CMOTEM Hcogr MMoc πὰ CWjOYT OF CTASPHOTT
ἈΝ >
all, OFOD coor Epatc Exen ολὲ πρωδ eyTorAHOTT ἀπ.
Ds

Fehw crap etemmorcagwc copem Kata WeTcSHort.

Ν ἈΝ Χ a

Cunautengoyvtc cap Mag prt. com mem cxwmmoc we sh
ΝΣ x - -
ππουΐ ETUJON ExXEM NTHPY. com om xe ζ: RE com se B.. KE

- ‘N
com κε FT.com ae cTaovo MoammaAuy tomy ALMom pam Mao
XN
HI €pwor.
SS -

Craovo δε οὐ Noansimaho mem ραποεπεδιλοτσια οαποουι aE om
CEOPWUT IMUTMAGOC HTEMITEAMWOT! OWC MOT}. οσορ πιτεθπωοσι
ποηλίερος MMavatoy am. adAa mIREacproc on.

ΑΝ XN XN

Con re on MIWZUZHM. OFTOQ Ufa ESPHI MICH Mea TAWA
Ἃ , —
Miaveprapaticee EoTMUsT UMWOT MEM MUTTIOMPIAIG ATTA
Ἃ
Ire yess.

Ἃ Ν

Har ac tHpos. rm πε comaumrers λίλιος. τὰ WTEGOWT MONT ExWor.
MaAAON awe HEM Te comacwhr Hewor an. re eqitapmu ait
Epwor.

Hbprt cap inuict avopxoy thor. cavacdhwor chodASen οσποόρπη.
eWarucsy Epomsr mihem xe MoviwT πε. Sem πκιπθρον epat~

ἊΝ X
COVEN MOTIWT ETagqacoos. ar πὲ Mebprt WNHET ATMEL

19—2

292 COPTIC REMAINS.

ito ὶ wiHoTy πὸ Sen namepor oer choas
HOAMMHLS ipa. κε oa pos oer chodAsen
ary δὴ Ν

neoven HY Man Muavatyg Φδιδτε Auton Teygapgyen οὐδς
MWK.

Ayepoyw ἧκε Tparainoc ooo Mexay. xe οὐκέτι Yraugar an Sa
TERMETGACIONT. KCWAL Tap HMcwom Sem oOTMETPOTO EX OTWES
Ἂς X\ XN
ESPO Epon Sem Oancaxs WROTC.

Aprovca sxe orn ἴπου ππππουτ cepwuws Tap EpoR fixe sHET

cSovn [3 Ἃ G
AKSOTOT CSormn Copan. Sen ormeTPAorapoc. Cujwnt ae oc maep-
ἊΝ ‘ XN XN A
OVC a, TMAacpROAaTIM AMOK. OFOO EMSae MTATHIR ππτ-
OHPIOM.
XN
Hlexaq κε Iumaaroc. xe Wa onary Kyoot Sem Weass KAWK
Ν ἃς
ehod ἀπ ππιρύποσι evenwuy λιλιωοσ.
ss
AMNOK Tap, AMOK οσοορβοότιαπος Yracpercra an ππιπουν τ λιπο-
\ Ἀ \ ay ee ee
MHpon. ἀλλο amaovow7 MPT Hacaooc. ᾧτωτ MMe mic 9c
Ἀ
HET agqyepovurmy epor Sem Φοσῶωτηςν MITEGEAL. (PHET aqoywIt
Dat © - XN
inahar copay enequybapr. char me etujemugs MMOYG. OTOD
Ν --
erfwor aq. itoog wap Sen οσαιεθαιην me Hy. οσορ noc or0g
XN
NoTpo. oyrog πιτύποτος MMaTaTY.
IX. Texe tparanoc. xe Ymapornon ormem mmiesAox thems.
ARWTEM EPMETAILONT.
Ἂς
Hlexagq itxe semaaroc. xe ornconaneyg te Yaetanor ὦ ποῦρὸ
x ἈΝ ἣν ἈΝ
IMHEOMAKoTOT ehoASem πιπετρώον ESOT ἐπιπεθυατει. πη
Ν ᾿ς ἈΝ
me eonakotor ehoddSen πιπεοπαπει eSorm enmetewor
i
ceQWOT! ἐπρὰπ.
Ἂς, ὡς
Ov netecuje πε ἑσοχι NCA METCOTN οὐοὸρ πεταδιωου am λιλίοπ
ovr comm etuerercehue.
XN NY SY
Ilexay ππκε Tparanoc. KE QWKS MTEYsIcr OFOO MTETEMxOC Mag.
Ἃ Ἀ X
κε CWTEM NCA TWWATTORPATWP OFOO NtTeRepercia πππιποῦστ
Ν
κατὰ πδοῦλίὰ πϊουπτελητος.
XN 3
Hlexagy ἧκε remaaroc. se anon fepgot Saton Maocma Apt
XN EN Ἂν XN ‘
ETSWMMOC, KE NMOTWWME Mak κε Sanmovt tujemmo cha
€por.

Ovoo ac huconawemuss oan Ke nowy iujemmo evegoty EhoA
ς. ΠΡΟΣ ς Δ ποτ 5

——— ———— eS r——

ACTS OF MARTYRDOM. 293

Tuacwtem an ttca YovncRAHTOC NEM TOTPO. Egovacagiy MHI
ceplapaoaint,

Πίπολος cap ἅτε ΦΤ πῶ Maoc πε hmeRSS πρὸ HovarMactHe
Sem NAN. οὔὐοὸρ οὐ AE ππεκοελιπι NTOTR NEM οσλίηῖ Exes
TOVRARIA.

Ilexaq κε Tparanoc. SE AOU HOTOMOT MEM OFOEMA ExEM
eq uyauy.

Πεκε semaasoc. xe δῖον nrhen comaujons mar. cohe YomoAorsad
evar ESovn Eh}. ceowor}t πὶ ESovn mnuhexve. OFT coorvah
WIMKATO Tap livenarcHoy πτεῖποσυ. σελίδα am MITIWOT εθ-
Magwpm man ehod Kata Ppt etcSHort.

Tlexag ἀπε tparanoc. xe poms Maaco EpoK MMavaTK Aoston
itreRipr immmeToTagcaonr MMos aK. Ewjor Muon Traepoe pa-
coe Mak Ioan Ke hacanoc ergQwoy EQOTE Mat.

Ilexagq κε πολιὸς xe. mM ecomacdopaten cahoA irfarann
ret.

Orooxoen Ne. τὲ OF TAQTO τε OTERO. τε OThWL. τὸ OTR IWAI-
πος. JE OCHS.

Ilagnt ae HT on. BE οὐδὲ ᾧλιου οὐδὲ NwMs. Maom ολι
Maujpoparen cahoA ityacann htrepy nem ζαιετεσοεδης
ESTARPHOTT Exe TOM λιποςς.

Tlexagq ἀπε tparamoc. xe enmety Co po ἔρον Ehodorten TeRMET-
qar da Scr mbes. mpwsu vap orZwom me λιλιδισθο.

Hexaq ἀπε scmaasoc. ermess an Maarvatg. adAa tact Sen
OTMEOMHE, KE Sem OTS po asispo. ovog ἴπασρο.

Hlexagq ἧκε tparanoc. xe arity itTeTeMTaxpe NeysarAava Exen
OTHE. OFOD TiTeTeNorTg ἐππητεπο ETCAaSOTM OFOO πτετεῖ-
WTEM KA OAL May Epoy OOS HcEUJTEM Δα Ece MWOT OTRE
COVEM WIK NE Hegoos mem τ henwpo. se oma iratsary
HMIOHPION MEIIEMCA Har οὐορ TasmpHy mreybwpx hoa
Mirarond.

Aceporw tse YconcKANTOC. KE AMON ON τηρεῖ τεπερουλίεπίπ

WTEYAMOPACKIC. διοίσειν TAP THPEM MEM MIATTOKpATWp ovog

204 COPTIC REMAINS.

Mileqepanexecoe ceporcia tnimort adAa agqepomoAorsn κε
AMOK OTH PHCTIastoc.

Tlexaq ἧκε rmaaroc. xe qcemapwort fixe HY Φιωτ Mnase τῆς
MXC PHeT agaist heamwa Sem teyuceactacoc conawwe
E€PRKOMWMIN EMIMKATO tTemMeygc Teqauenprt HujHpr οὐὸρ
Mictoc MMeope ἅτε Tequetnort.

X. Ovoo Sen πιλιὰρ © tegooy a tpasanoc τοδὶ ζουσπταλητος
NEM πιπρεῷφεῖτος. OFOD ATS EMIGEATPON. Ea MIAHMOC THPY
HTEMPWMEOR BWOt ἔρος. MeavTcwTEM Tap Me xe πιὲπιοκο-
πος tretcrpra mat mea mrenpron.

Ovoo Sen nxmepey ovagcaons κε Novpo asim ἀιπεθουδὰ
ITHAAIOC. OTOD ETagqway Epoy Mexagq mag. xe amon tep-
ujhHps xe ETI KONS Memenca mar hacanoc THPOT MEM TOKO
tem πιτῦτ.

Ἄλλο Kan Yor cwTEM HcwM oma egcmacp EhoA Emas Srcs
THPOT ΕἸ Wak ESPHS. OFOO NTERWWNS mam περι.

Ilexagq ἧκε itmaaroc. xe πδιλίεσι se σον OTMOPP—H Mpwau
NSHTK πε. που Ac TERTHOMAH CoM eanrmrehnworr,

CahoA men RepKoAaketiM Muor Sem gancaas KepemsborAcrm
me Epor Sem gancasr evoun.

Hekcaxr gancaxr λιλιδιρωλι nme mexmevr Umon OAL πουχδι
NSHTOS.

Cwrem ρον xe ἴπον Sem ovmappresa. anok Yon an ἔπτηρει
Mrasonds hpeyaosr ovog ttpeqrano coehe sic ποὺς Mace
ar etucr Mauog ovrog εἰδίαν cwy ovog εἰρηλ Epaty. ἴσος
TAP πὲ NWIK WMeer.omoy oT oFcwWorN Me tremronds
MEMEO. OFOD ANOK aNOK Hwy THPT OFOO arhwpuy λιπδτλίετι
THPY Magpag. cohe ar tepKatapomm mreKnhacanoc τηροῦν
osoo Yraceo ehoA hneKtaro.

Hlexagq fixe tTpasanoc. xe eMIAH qunmn EhodSen TEyMEeTFAcIQHT
congy ἀτετεποοὼ EHOA Exwg Maovs δ. oma Nrewtem OAs
cwxn ehoASen meycwma.

τὰν

Ἃ ον
ben NSIMOpPEeY MAT AC NAE NWIMARAPIOC ITMAAIOC ENIMOTS β.

ACTS OF MARTYRDOM. 295

ETHHOT ExWY. aqwuy EhoA Magpen MrAHMoc THPY eqaw
XN
MMOC.
-- Ss
Hipwar mipwamcoc MHETEPOCOPMt ATMAdTWM MhOoT apreay MwTest
RE CSUN MWiwar Srcr am exes OTMpagic Ecewoy Eararc addAa
XN Xx
EON Muwoy ἔχει tuctercehuc.
‘X
ANOK OTCOTO Tap IiTehy. ovog evnanoyT MOF OFTEN MeEMMaxos
HMAICHPION. RE OMIA HTAWOME WoywWIK eqrorhHort.
Har ne etagqcoomory itxe Tparanoc agqepusbupr Amagjw. o7oo
Nexay we οὐ τε TOTMOMONA ππηεθπαοῦ ἔπος ς. mM Sent
X N
trhaphapoc re mreAAHMOC EOMacpanexecee EMjwN futar Sics
een Neyqnovy mareta Par epovnomenmt eEpwor cohe mHetT-
ἈΝ
EYOHT HOHT Exwor.
΄- ἈΝ
Tlexag itxe remaaroc. xe ha OTSOM MPWME ant Te ὦ ToTpo adAa
ἊΝ Ἃ -
WWepovet MoHT MaavatYg Mem Tinagy etcwR man lnoe
ithoneoc.
X Ἃ
Has δε etayqxotor. avgour ἔκως πε MIMOTI. οὐορ Sen nam-
~
Spor i ExwY. οδδϊι Ca Mar ca MMOY OTOP KE OFar ca dar ca.
Ἃ N XN ‘x
avoTORY MMavaTyY ἀιπουσοὸ Be ENTHPY EMmeycapzy coorah.
A ἂς Ἃ Ἁ
BE PIMA NTE NeycwMa Worn πουῷσλδπτηριοι ictnsapy λιπο-
Aric PpwMH.
Ni
Oar om eta πετρος xwK EhoA HSHTC grTEM oOTCTATpPoC. οὐοὸρ
πασλος etarvwwt EhoA πτειπορῦτ, mem οπτοτλίος.
XI. Agqtwny ae hse tparanoc. equjon Sem ovmsuyyt tuyeaps.
Ets we eqmAncce ovog eqepushupr. avin mag ieancdar ChoAorrent
TMVAMIOC CEKOTHTOC MIOHTEMOM eEqepcyMEMI sag Magar
Ἃ
WMHET avepMapTTpoc nea πιρητΐ etory λιλίωον Muavator
x Ἃ
ETOTY λιφλιου atone οοΐ Sa Tmaoy nem fomod\orra ετσι
aN Ἁ aia
eSovn enxc.
XN XN
Ovrog xe Muon ολι Mrpagic eygwos Satem moe pHctiasoc
5 ee
met ar Mauavaty xe ceeporunoc ἔπος φως not
Mhnasy Nhoamatoots MAH eM pover.
Hidoteh rae nem WIMETHIOIR HEM MIKEMApamomia MrarpHt cetac-
X ‘
eHost ehoASatem miIggpHcTIamoc eEgoTE pwomr she oTrog

πουσοῦποσι τηροῦν ceujom Sen ovakodAorveora.

296 COPTIC REMAINS.

Has ae etagems Epwor ἔπε tparanoc thoAgrten mrcSar ἀτεπλι-
moc OFOO egips Mbmess HramoAotIa ἅτε WMaKapioc τππὸ-
aioc, Heoyg tap me etagep even MmMARS Sem macwsmn ἅτε
HIMAPTTPOC MIICHOT ETEMMAT.

AytTwss ποσοῦ ehoA knarmpHt we MI pHctianoc Men
MaporSoTSet Hewor. avwyanorvung ehodA ξιατελερκολὰζιπ
MMWOT.

Ayeprerctm ae coke nNcwma AMakaproc mmaaroc διατελι-
epkormt λιφηεοπδοόσωσι Esomcg.

Hicnnos me eTSem pWwMH Mar etTagcSar wWapwor eqyxw MMOC
SE A TETEMUANEpROAIM MMor EMOT Sa HCC TeTEmMMaqoxt
eteedmic Efsovwyt EhoA Saswe.

Arvor Mneyewma ovog arKaq Sem mMa eyarowory eEpoy
evcmoy EGY em περ Exe πκὼκ ehodA λιῷπεθουδὰ
fensckonoc ovog Maaptrpoc itte ποὺς Hy. oTcwst cap comna-
meq πε MepbaMess Mitrareoc.

XII. Iepenmeoc xe memrckomoc NAoTTAONOC EYCwWor! HOMAPTT pa
AUUMaKaproc. qepucope Sapoy Sem meqemsictoAM equw Mamoc
suTarpHt.

Me a ovar Sen NHETHM Epon πος. cavortgy EMoan AMePmoy eTHIY
luuenpron cehe fomoAowra eros ἔδουσι ἔπος τὸ ANOK
ovcoro ve @} ovog evmatHiy. evmanoyrt Amor Sem smes-
HARON MMUGHPION OMA MHTaWoOn: KovwmE eqrovhHort.

HloAmmapitoc δε on. eqor temscnomoc eyeRRAHCIA eTSem CMPpa
qiprdbaevs jutas eqeSar fuudbrAmmore. eqaw dAmoc Auarpyy.

Xe hoo Epwten ἔσωτελι. ovog eepackim εἴππι τ ἱπηούυτατῖος
HOTIOMONH. ETA meTenmbar mar ἔρος.

Ov Momost Sew MWMAKRAPIOC ITMABIOC MEM POTPoe Em Twcrmoc.

AAAR MEM OCANKEN WOTHS EMIWJWOT Mar etarvujwns ehoASen-
OHILOT.

Ovoo on Sen muy mavAoc mem mHET avnaoty τηροῦν ehod-
OTOTE.

Har ae tTHpoy σὰπαποοτολος NE OTOD SAMAPTTPOC NE. TEMOHT

Ἃ Ἀ
NOHT €XEW Mar THPOT AE ETATSORS an Kata ουὐοσιτ ἀλλὰ

PRAYER OF HERO. 297

KATA OFTUJOTUJOT ἅτε oTMaoy mem OTAIREocINH, mE ce Sen
TMa etarceAtwty Satenm πότ car om eTarvujen Sicr memag.
ETATMEMPE Mar ewit ait adAa eTarmempe ποῦς. ar eTaqmoy
Sapon ovog agqtiwrmne.

UJaysoc ae on Memenca ovKovar Sem Tar EMICTOAH MovwT. ze
SC φήππε AIOTWPT MW TEM. TWETICTOAH ἴτε THMAKApIOc τοπὸὰ-
AIOC ETAYCSHTOT WapolL NEM MIREKX WOT THPOT ETSATOTE.
Kata pH etapetenm cSar sai.

Has etetennaxemos ercSHovt Sem Tar ἐπιστολη, ovog ittetem-
YoHoy Emaujw ehodA SHtoy cefchw cap eohe mimagt πελὶ
YovnoMOMH τε WeMnoe τῆς MHC.

Oar τε OmMaptTpra JuMakaploc OFO9 TIIcodoc τππδίλτος, MEMeEMca
Neqawon ehoA ager Inhmetemsckonoc τε Yrodsc amrroocra
ἧκε πρωπ. πιευσκελοτατος oF09 HLEMMOZ OC.

Pephaucss ue kmegooy ταϑάσοις ovog heenmeoc Muamort
TIMApTTpoc tre ποὺς πιοοῷος menaasoc necovar mrahot
eyarmoyvy Cpog KATA πιρώλίεος, RE πὰπελίος.

_— eae SS —_
Rata πιρελιτος παν ae mecos J MeMHM Sem Wee τῆς Tense.

\ ἫΝ
ThsuyAnA itte πιλιακάριος Hpwit ᾧμετ aqr ema MITMakapsoc

ITHAAIOC THOEOD opoc.

UW hornh Mb} ποοῷος sestaasoc HET ogr epaty eEpog,

UW pues agtororg irtctoAd παταῦ τ,

ΠῚ ᾧπετ ager choddsen ἵπστη haemomnn.

Ul vet epujar wea suaccedoc,

UW msubap luau. ttre mujopm Auicr bret agovougy ehoA iuiHet

Sen NKoOcMOC.

298 COPTIC REMAINS.

X\ Ν

UW pret aqcony ἑδολξδεπ πεπποῦν Mnmocmoc. eagopay ἑδολ
ἊΝ
Mirarahodroc.

UI πιτεππεος ποϑλητης, MIcodoc MOMOAOCTITHE PHET aqepacwit-
Zecoe Ses of[v]ucomnr Sem Wetaaron τὰ Ymetercehuc
aqwons Mnorsar lumom oAr Teoeon ἔρος.

AAHEWC AKSPO Sen OTMETAWPS ὦ TIMIcTatwroc Eoorah hpeg-
tchw ttre sractma ceorah fire Yopeonogia.

Axgar Sem MencomMa Sent orxom HaehwoArA ehodA ππππωλο irre
1X.

Ἂς ἣν;

ARTO ἀτραπὸς mem YooNcKRAHTOC MEM TREPOTcIa ππιρω-
MEOC HaTOHT.

τ ‘ae

AReppeannt Mot MrAOwTOC IHC TNXC NencwTHp Sei ᾧπορτ STEM

facann τε mond.
Ἃ

APIPMETS MTEKHPS HpPWM oma amon ow var choASem mar
hroc Sen ovtorho ovog HceONT MeEMaK. ra Miya emrons
Ἐπ " XN Ἂς x
NUOTEPUSPHPY MMOG. οὐορ McexemT. EFor Mpemge EhoA 9a
emepic ἅπηετ avover ChoA ga ht:

Ν
Αληϑθως MOOK OTMAKAPION ὦ MarwT mmaaroc ae ετὰποσωτεὺ
>
chor Sen ovwor.
Ἂς =e
Ul noapma MmrcA Mem Neqovnmerc,
Ἂς XN

AKPoOT MToTY MhMoy ovog arKhawK MMHET eEpemooeAmL oT09

eTeepujo MiteKxoF.
ον ἊΣ Ν

AK......0F ESOVM ENMATMHI MatTueoptTep. akepkatacbporunt
MITKAS,

AKQWA ECOpHY EmrhHosT.

Ovog Sen nameper Spo Sen muggy tacwn eoepanag Mbt

Ν Ν Ἁ ae
AKEPPOPM MIHKCAOM MAGAWM MTOTY ATTIKXE ς,
Api ramets Sa HHET akwanorwyy ὦ Waakapsoc mnaaroc aMap-
Ν ae Ἀ ἈΝ XN
τορος MIINXCC. HteKovToMOK πῆρ ehoA ovroo HteRtchw NHI

Ἃ x
KaTapbpHy erexspr Aumoc ἔπι σορπ.

ARABIC EXTRACTS

FROM

IGNATIAN« ΔΕ ͵Ύ ERS:

EDITED BY W. WRIGHT, LL.D.

The Arabic text of these extracts has been edited by Μοβίηροτ (.5η 222.
Corp. Ignat. p.13 sq.) from the Ms Vatic. Arad. τοι. He also gives various
readings from other Vatican Mss.

An Ethiopic translation from the Arabic is edited by Dillmann in
Cureton’s Corp. Jgnat. p. 257 sq. It is somewhat amplified.

The following text is taken from the Paris Ms, Bibl. Mat. Supplément
51, f.12b, here designated P. The notes give the principal variants of
Mosinger’s text (M). All the Mss are very incorrect in point of grammar
and diction. The Ethiopic translation is denoted by D.

An English translation is appended.

ARABIC 1.

Oy Lyd ΘΝ gay LS cag boy Θωρῶ ραν ΣΝ Gaaall SG,

τ CF gee Myst Gad Cu

cle eg Hell Gudls 3b Sp US καλοὶ Gi all

ΞΕ Zale ap ἀπ τ π΄ .:.
“nt μεῖς gol a νὰν ἂν ULI μος all Ua
srell py Saiell 3 yp “pS fey Gabel ἐε Glee 32
Badal, MN ‘so ge Ud eoball πο Fatell, pe cole ge
Me aly ll GS i π
Bie Vike σε ae
τ σου 9.
Kast dol, τ}. dal, susteds (fol. 13 4) ὅλ.» δδικω ὅδ
dol GAs aely 5 aely οὗδλο fool, Fypte daly ante οὐ

'M gdy. 7M YS. *P MGs. 'Μ (ΟὟ.
ἐπι Ξε δ, πα “Μ ad πὸ

302 ARABIC EXTRACTS

π᾿
“ds esl eal ga Gaal cally Ole Gly ol > οὖν
ssl bye de “pl eagle Ball NY, yah ΩΝ ay
salt ygill go csall Fant) Eagalll Llaoy ων “am sal
Ε΄ οὐρα Waln PE LS 5 τι
resist ὍΔΑ pd quill οὐδ Leal Led sl Cagis pp Les
ὌΠ copalll Gf hal Wal etl, “pastes bys
AS Mee jaf gry ΠΕ al crowed ol gre?
SE ΑΝ GI τύπου WG aS οἷο Ae μὸν duty cipal td,
Uslaey MN allel) Joop Ul als Wed cole Leldlt alll οἷν Ue
SA LoS AL cpl alg μὴν Ly Yrendy ayelil, capa
GAM cmH δια σιν δυο, Gadd yale gre bail el
CP Uns) Ghaably “qibll (fol. 13 δ) i) sf pe δὰ lust
δον "Lobes Gl cots AlN ὕαλον marl pod my coy
call “Yb ὦ est dts I LS eye VY Ce ἐδ
gy Οὐ ἀν Ἀν gall (3 ym csall Mia ceallll 9 coill oly
SE ea le opal Οἱ GNI est ple Ld. peal

ΓΜ coogllall Uo. °M J. 7M Τα cb. *P οὔ.
25 Bie OP Maal ell. ~” Moone

°M sti 10M Lxdou. "M abol.

FROM IGNATIAN LETTERS. 303

KY plaiy Be ie δὼ ὑπ ταν ὡς coylltl
πο π΄" πως
το We Bool, he shat Gat λαὸν ἴω, γον Sab
ΤΕ ΡΠ acd od IL τω yy Lyell
πος μον κὸν psc “aye ob alll aby Qe All uel) [ες
τ πιο peers, Je) Ta

~— “

M “padtils Aesth suet Gly Liplll ae ees os!
cfm Buje audi) Cll υξαν tie iON Nhe Sb or
red) coal τ ὧν Clo cab σι Cceetna

'M ἐπ ΠΝ 3. > M_ilall VM. Μ te cs ally.
* So P; Mhas ἀ ("ας My; but D evidently read so. Μ Share py:
40 Ltwemleglill, M angele. M adds ai! (a4 ὅδ» but
the note on p. 29 shows that we should read 4J\ ee Beet

8 5a = 5
M Aci. M omits i.

‘e

204 ARABIC. EXTRACTS

9
“-

alls ἡ ESN age ty antl ὠὰ Όε! Ladi! las Ny
- pls PENN

Bea, ed pty JS' reba es: co eon aly Ga (fol. 14.2)

Le eds DO) Wie ol age’ pall pre nln oo) eh alee
oll Deystall Sheth ge ad OE Me util rey Eye
oe φϑκων Saal gl φρο yous pill, beg y=
115 pall ya all ASG opel gee θαι μὰν oleate
uae Jel dy Ghent υδη ἐπα ον εν.
esa patshake Bye pea lshey i AnM ee Pudi Jey blah et
las! μουν LolGl all pd Mes Ii yall el

* This clause is not in M. > Wanting in M.

° M sy (sic) leo (sic) ahi loot, 9S

FROM IGNATIAN LETTERS. 305

The holy Ignatius, the Martyr, Patriarch of Antioch, being the second
therein after Peter the chief of the Apostles, says in his Epistle:

OD, the Creator of all natures, He it is that possesseth the

ordering of nature, (being) the Trinity on Its throne; and He
compriseth the universe (/¢., the whole); and the fullness thereof (1 6.,
of the Trinity) was in the womb of the Virgin. But the unity of the
Godhead (with Manhood) is that of which we speak here, that which is
in the Son, and doth not belong to the (other) Persons. He is hung
upon the Cross, and forgiveth sins; He is in the grave, and raiseth up the
dead; He cometh forth from the grave, and leaveth the clothes therein ;
He went in to His disciples while the doors were shut, and gave them
(the salutation of) peace. So the Father in the Son, and the Son in the
Father, and the Holy Spirit, this is the Trinity, equal, indivisible, and
immutable ; three Persons, one Godhead, one Lordship, one essence ;
one power, one kingdom, one adoration, one glorification, one praise, is
due to the Trinity; one glory, one counsel, one dominion, one might,
one permanence, one thought, one will, belongeth to the Holy Trinity.
The Father is Father, and not Son; and the Son is Son, and not
Father; and the Holy Spirit is the Holy Spirit, and changeth not unto
Fatherhood nor Sonship. This Trinity is perfect on the throne of glory,
being bound together by the unity of the one Godhead, which is the
one light that shineth from the Trinity and filleth all creation and giveth
light upon that which is beneath the earth, as it is written: Behold J fill
the heavens and the earth, and they that are in the depth of hell look upon
my glory. But as for thee that sayest that the Godhead suffered and
died, we believe that the Christ God suffered in body as a man, while
he is impassible as God ; and that he tasted death in the body, while
he is undying as God. ‘Therefore, when thou hearest that God suffered
for us, and that God the Word died on our behalf, understand that we
join the Natures into a unity of Godhead and Manhood, and name
them by this one name which beseemeth God, just as thou thyself art
likewise (made up) of two natures, soul and body, and named by this
one name which beseemeth man. And thy soul is immortal by nature,
but thy soul is not Deity, yet is different from the body. And the
honour which we desire to give unto our souls, namely that they die
not, how dost thou not desire to give it to the one Godhead which is in
the Trinity, that which is in the only (begotten) Son our Lord Jesus

IGN, III, 20

306 ARABIC EXTRACTS.

Christ? Dost thou not know that, when thou sayest that the Godhead
died, thou slayest the Trinity and the body of the Lord in the grave,
and makest it utterly like a dead body? because to the Trinity (be-
longeth) one essence, which is the one Divinity. Where then now is
He that conquered Death and led Hell captive? since thou makest him
like one that hath no power’ along with the dead, and no motion.
Nay more, thou mayest find others among the Theomachi, who think
thus of the body which God framed for Him of the flesh and blood
of the Virgin, as He knoweth (how) as a maker, that it was a body
without a soul, and they say that the Godhead was its soul. Dost thou
think then that the Godhead went out of it, and the body died
altogether? Let them be put to shame now who thus speak this
blasphemy, and let them hear the word of the Lord, Verily my soul ts
sorrowful even unto death. For whom, O Lord? For the people that
perisheth.

And this holy Ignatius, the Martyr, Patriarch of Antioch, says in hts
thirteenth Epistle :

HRIST was really born, He really grew up, He really ate and
drank, He was really crucified, He really suffered and died and
was buried and rose from the dead. Whosoever believeth this that it is
so, is blessed; and whosoever despiseth this, is a stranger to the blessed
life, which we hope for. And they who divide the one Christ into two
Natures after the union, shall be reckoned with the Jews, the murderers
of God. ‘These are they who said to Him with hypocrisy, We wish not
to stone thee because of a good work, but because of blasphemy, because thou
art a man and makest thyself a God. And thus shall they be equal unto
these, I mean those who think that there is weakness in the Son of God,
the Word, who are the holders of the two Natures (the Dyophysites).

* Reading Σ with D, which has za~albotu khayl.

VI.

ΕΟ ΒΕ Bek

I, ZLAUS HEROMNIS.

The Latin Version of the ‘Prayer of Hero,’ which in the Mss is found
appended to the Latin translation of the Ignatian Epistles in the Long
Recension. It was first printed by Baronius (47x. Zccl. sub ann. 110) from
a Vatican Ms which Zahn (p. 297) would identify with Pa/at. 150; but see
Funk 11. p. xl sq. Ussher (Ze. εὐ Polyc. Ep. p. τοι) likewise printed it,
making use (besides the edition of Baronius) of three Mss, Magd. 78, Ball.
229, and etav., from which also he gave various readings (/gn. et Polyc.
Mart. p. 131 sq). Much later Dressel (Patr. Afost. p. xxi) edited it from
Reg. 81 and Palat. 150. It has since been edited by Zahn, Funk, and
Lagarde together with the Latin Epistles to which it is attached. I have
only given the various readings where they are of interest.

Il. ZHE PRAYER IN GREEK.

In this attempt at a restoration of the original, I have chiefly followed
the Coptic Version (see 11. p. 364 sq), which is printed at length above
(p. 297) and is somewhat fuller than the Latin, At the same time I have
sought assistance from the Latin, more especially in determining the form of
the sentences.

Ι:

LAUS HERONS:

Sacerdos et assessor sapientissime Dei, Ignati, immaculata
stola indute, perenni fonte saturate, cum angelis laudem canens,
primogeniti certe amice, a peccatis liberate, a diabolo separate:
agonista constitutus in stadio veritatis, adquisisti pretiosam

5 salutem ; confudisti Traianum et senatum Romae, prudentiam
tunc non habentem; domesticus factus es Christo in dilectione
et fide et vita. Memor esto mei, filii tui Heronis, ut et ego de
hac vita exiens sancte sanctis connumerer et dignum nomen
merear adipisci et de iniusta statione atque a Deo aliena extra-

10 neus inveniar. Ter quaterque beate, qui ad talia pervenisti,
pater Ignati, currus Israel et equester eius; evasisti mortem
fugiendo, et de terris ad caelestia evolasti; coronam deificam et
magnam meruisti et in amabili Dei agone vicisti. Memento elius,
quem nutristi, beate martyr, et praesta mihi colloquium, sicuti et
I5 prius faciebas.
I. assessor] Reg., Pet., with the Coptic; assertor cet.

sapientissime| Zahn’s conj., and so the Coptic; sapéentisstmi Mss.
11. eguester] Pal., Magd.; auriga cet. (from the Vulg. of 2 Kings ii. 12, xiii. 14).

ΕΥ̓́Η τοῦ makaploy Hpwnoc ὅς διεδέξατο TON μὰκᾶριον IPNATION
τὸν Θεοφύρον.

Ἱερεῦ καὶ παραστάτα Θεοῦ, ᾿Ιγνάτιε σοφέ, στολὴν
ἄσπιλον ἐνδεδυμένε, ἐκ πηγῆς ἀεννάου πεπληρωμένε, συν-
εορταστὰ τῶν ἀγγέλων, οἰκεῖε ὄντως τοῦ πρωτοτόκου, ὃν
ἐδήλωσεν τοῖς ἐν τῷ κόσμῳ, ὃν ἐξερύσατο ἐκ τῶν ἁμαρτιῶν

310 PRAYER OF HERO.

A fd > ’ lal , Hy 3 Ν A
τοῦ κόσμου, ἀποχωρίσας τοῦ διαβόλου ἀθλητὰ γενναῖε,
ε Ἁ , ε 3 ’ ε 3 θῶ 3 “ δί Lal
ὁμολογητὰ TOPE, ὁ ἀγωνίσας ws ἀληθῶς ἐν τῷ TTADLM τῆς
3 ie ε > Ν Ν 3 ’ὔ , ᾿ aN θῶ
εὐσεβείας, ὁ ἀπολαβὼν τὴν ἀσύγκριτον σωτηρίαν' ἀληθως
ἐνίκησας ἐν ἰσχύϊ, ὦ μυσταγωγὲ ἱερέ, διδάσκαλε τῶν δογμά-
a 3 Ley 9 ped 3 a , 3 § ,
των τῆς ἀληθείας: ἐβάστασας ἐν TH σώματι ἐν ὁυνάμει
A \ ee
ἀκαταλύτῳ τὰ στίγματα τοῦ Χριστοῦ" ἐδυσώπησας τὸν Tpat-
ανὸν [καὶ τὸν σύγκλητον] μετὰ τῆς γερουσίας τῆς ἀνοήτου
an ε ’ὔ 5 Ὁ > 4 la} fos la 3 A
τῶν Ῥωμαίων' οἰκεῖος ἐγένου Tov Θεον Λόγον, Inoov Χρισ-
τοῦ τοῦ σωτῆρος ἡμῶν, ἐν πίστει καὶ ἀγάπῃ τύς ζωῆς.
Μνήσθητι τοῦ παιδός σου Ἥρωνος, ἵνα κἀγὼ ἐξελθὼν
> A , , Ψ Eas, A 3 \
ἐκ tov βίου τούτου ἅγιος ἁγίοις συναριθμηθῶ, ἀξιωθεὶς
τῆς ἀγαστῆς ζωῆς, καὶ εὑρεθῶ μακρὰν τῆς μερίδος τῶν
ἀποστάντων ἀπὸ Θεοῦ,
᾿Αληθῶς εἶ μακάριος, πάτερ ᾿Ἰγνάτιε, ὅτι μετῳκίσθης ἐν
η μακάριος, πάτερ ᾿Ἰγνάτιε, ὅτι μετῳκίσθη
΄ Lg 3 Ἂ ΤΕ \ 3 A 57 3 4
δόξῃ, ἅρμα ᾿Ισραὴλ καὶ ἱππεὺς αὐτοῦ: e€épuyes ἐκ θανάτου
καὶ ἐξένευσας τοὺς ἐνοχλοῦντας καὶ ἐκταράττοντας τὴν σὴν
κ 9 ΄ 3 \ , δ 5.2 s
ναῦν, | ἐφορμίσας εἰς τὸν λιμένα τὸν ἀόχλητον᾽ καταφρο-
A Kn ΕἸ A
νήσας τῆς γῆς, ἀπῆλθες εἰς τὸν οὐρανόν" καὶ ἐν τῷ νικῆσαί
> ~ 4 > Cont ΄“ ΄“
σε ἐν τῷ μεγάλῳ ἀγῶνι τῷ εὐαρέστῳ τοῦ Θεοῦ ἀπήνεγκας
Ν yy Lon aud ΒΨ ΨΌΝ, a
τὸν στέφανον Tov ἄθλου ἀπὸ Χριστοῦ.
/ aA a “
Μνήσθητι ἐμοῦ ὃν ἐξέθρεψας, ᾿Ιγνάτιε μακάριε, μάρτυς
τοῦ Χριστοῦ, καὶ φανέρωσόν μοι σεαυτὸν καὶ δίδασκέ με,
καθὼς καὶ ἐποίησας τὸ πρότερον.

ain Obed oad Rake

a Go iisoscota rs ὟΝ μα aes
ΤΩ te Fo, ΠΝ vibe «ity Sparen? hug enna, ane
oa aa agai ΠΣ γϑρηνείβα: Pye hare
Pays scala pdt! μη pect Megha,” Larvae oe,
cane ΟΝ ΝΣ a ach ei wre tee wie yeah ΓΝ ΤΌΝ a
Ἢ ρον i, ‘ane Avia. eae,’ Han, μα, feet

on ear erty ΣΝ ayes yin ΠΤ ἀπ δ
et δ δ» ὧν ‘tithe. KG) ἐδ δοῦ «eae Ὅν ἈΝ Was
ae? ΩΝ ἜΝ διὰ ενζο.

ἔα, ue a vida Vs olen: δ: ure “π᾿
ΕΙΣ Hane, Drea h a ον avis Mes wie <x. Have

Ν᾽ Νὰ ἐμ ὁ δ Τοῖς hos ΠΥ ταν τὺ ἢ, γὴν a
Ἢ eu ei $100) OF ‘A yr ie HOE gg i
Dod ἀλλ (Ὡς Fil + awe ἐὶ ones γᾶν very see arenes’ gored dite ey
; a iy ada ae a Peale Oxy ee Whee il ΟΣ tenet Mi i

"-
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meee ee ar’ ΟΣ ue ty τοῦ Perey | eet Τα
ἵν ue
o ne oe eee 4 vy ata ay ; ale ἊΝ ρος ΕΝ ὃ watts fa fei glek,' ΗΝ

hed eo .. το Resa. ee rte, δ Cid ite eb

ane heath
My rr nese ΚΔ ΥΩ ee, ἡ ον Link at

6 δὴν Ἢ Ne τ τ a ease

FE Bedi IS bE. ΟΕ ΒΘ ΘΑ ΟΡ

HE Epistle of Polycarp was written in reply to a communication
from the Philippians. They had invited him to address words of
exhortation to them (§ 3); they had requested him to forward by his own
messenger the letter which they had addressed to the Syrian Church
(§ 13); and they had asked him to send them any epistles of Ignatius
which he might have in his hands (zé.).

This epistle is intimately connected with the letters and martyr-
dom of Ignatius himself. The Philippians had recently welcomed
and escorted on their way certain saints who were in bonds (8 1). From
a later notice in the epistle it appears that Ignatius was one of these
(§ 9). Two others besides are mentioned by name, Zosimus and
Rufus (2.). As these persons are not named elsewhere by any trust-
worthy authority in connexion with the history of Ignatius, and as
some such mention of them in the epistles of Ignatius himself would
probably have been found if they had formed part of his company,
when those epistles were written, it may be supposed that they joined
him afterwards at Philippi. A not improbable conjecture makes them
Bithynian Christians who had been sent by Pliny to Rome to be tried
there (see the note on ὃ 9). In this case they would be placed under
the same escort with Ignatius at Philippi, and proceed with him to
Rome in the custody of the ‘ten Jeopards’ (Ign. Rom. 5). It is
clear that Ignatius—probably by word of mouth—had given to the
Philippians the same injunction which he gave to the churches generally
(Philad. το, Smyrn. 11, Polyc. 7), that they should send letters, and
(where possible) representatives also, to exhort the Church of Antioch

314 THE EPISTLE OF POLYCARP

and to congratulate it on the restoration of peace. Hence the request
of the Philippians, seconded by Ignatius himself, that Polycarp would
forward their letter to Syria. It is plain likewise, that they had heard,
either from Ignatius himself or from those about him, of the epistles
which he had addressed to the Churches of Asia Minor, more especially
to Smyrna. Hence their further petition that Polycarp would send
them such of these letters as were in his possession. The visit of
Ignatius had been recent—so recent indeed, that Polycarp, though he
assumes that the saint has suffered martyrdom, is yet without any
certain knowledge of the fact. He therefore asks the Philippians, who
are some stages nearer to Rome than Smyrna, to communicate to him
any information which they may have received respecting the saint and
his companions (see the notes on ὃ 13 ‘de ipso Ignatio,’ etc.).

Beyond these references to Ignatius there is not much of personal
matter in the letter. Polycarp refers, as he could hardly help referring,
to S. Paul’s communications with the Philippians, both written and
oral (S§ 3, 11). He mentions more especially the fame of the Philip-
pian Church in the primitive days of the Gospel, and he congratulates
them on sustaining their early reputation (§§ τ, rr). Incidentally he
states that the Philippians were converted to the Gospel before the
Smyrneans (ὃ 11)—a statement which entirely accords with the notices
of the two churches in the New Testament.

The fair fame of the Philippian Church however had been sullied by
the sin of one unworthy couple. Valens and his wife—the Ananias and
Sapphira of the Philippian community—had been guilty of some act of
greed, perhaps of fraud and dishonesty. Valens was one of their pres-
byters, and thus the church was more directly responsible for his crime.
Polycarp expresses himself much grieved at this incident. He trusts
that the offenders may repent, but deprecates too great severity in their
treatment. Though the incident itself is only mentioned in one passage,
it has plainly made a deep impression on Polycarp. The sin of avarice
is denounced again and again in the body of the letter (see the note on
ὃ 4).

The letter is sent by the hand of one Crescens, who had approved
himself by his conduct during his residence at Smyrna. The sister of
Crescens also, who purposes visiting Philippi, is commended to them

(§ 14).

TO THE PHILIPPIANS. ars

The following is an Avadyszs of the epistle :

‘Potycarp and his presbyters to the CHURCH OF PHILIPPI, mercy
and peace.’

1 rejoiced to hear how you welcomed and escorted the saints in
their fetters. You have fitly sustained your old reputation. Seeing
not, ye believe, and are saved by grace ($1). Be diligent therefore.
Remember that Christ will come in power to judge all mankind. Ye
shall then be raised with Him, if ye abstain from all sin, and requite not
evil with evil. The kingdom of heaven is promised to the poor and the
persecuted (δ 2). I should not have written thus, if ye had not invited
me. I cannot tread in the footsteps of the blessed Paul, who taught you
both by word of mouth and by letter. His letters will edify you in
faith, love, and hope (§ 3).’

‘Love of money is the root of all evil. Walk in righteousness your-
selves. ‘Teach your wives to cherish their husbands, to be kindly to all,
and to train up their children in piety. Let the widows be sober-
minded, remembering that they are God’s altar, and that their offerings
are scanned by His all-seeing eye (δ. 4). Let the deacons also be blame-
less and follow Him who was the chief deacon. Let the younger men
likewise bridle themselves and restrain their lusts. No profligate person
shall inherit the kingdom. Let them also render obedience to the
presbyters and deacons (§ 5). The presbyters themselves must be
pitiful and tender towards the weak and helpless, not wrathful, but
forgiving as they hope to be forgiven. We all shall stand before the
judgement seat of Christ. Avoid false and hypocritical brethren (§ 6).
To deny Jesus Christ, to reject the testimony of the cross, to pervert
God’s oracles—these are the works of Antichrist, of Satan. Let us avoid
such and cling to the doctrine once delivered, praying God to keep us
from temptation (§ 7). Let us hold fast to Jesus Christ, who is our
righteousness and our redemption. Let us take Him for our pattern
and imitate His patience amidst suffering (§ 8). You have seen bright
examples of such patient endurance in Ignatius, Zosimus, and Rufus,
yea in Paul himself and the other Apostles. They have received their
reward, for they loved not the present world (§ 9). Be steadfast in the
faith, and kindly one to another. Give no occasion to the heathen to
blaspheme (ὃ 10).’

316 THE EPISTLE OF POLYCARP

‘I am much grieved about your presbyter Valens. Beware of
avarice, which is idolatry. The covetous man therefore is judged as a
heathen. I cannot suppose you guilty of such sin—you whom the
blessed Paul commendeth. May God grant repentance to Valens and
his wife; and do ye deal gently with them, treating them as erring
members (§ 11). The Scriptures warn us against excess of wrath and
severity. Remember this.’

‘May God the Father, and the eternal High Priest, Jesus Christ,
build you up in faith and gentleness and patience and purity; and may
He give you your lot and portion among the saints—you and all who
believe in His resurrection. Pray for all men. Pray for kings and
rulers. Pray for your persecutors (ὃ 12).’

‘T will do as I was requested by you and by Ignatius. I will see
that your letter is conveyed to Syria. I send you herewith the letters
addressed by Ignatius to us, with others, as ye requested me. Read
them for your edification. Send me the latest news of Ignatius and his
companions (ὃ 13).’

‘I send this letter by the hand of Crescens, who will approve himself
to you, as he has to us, by his conduct. I commend to you his sister
also, who will pay you a visit. Farewell in Christ (§ 14).’

ΠῚ
The authorities for the text are as follows.

(i) GREEK Manuscripts (G).

Where there is no variation in the mss, the existing form of the
Greek text is given as G. Where variations occur, the several mss are
designated by the letters attached to them in the following list.

Vaticanus 859 (v).

Ottobonianus 348 (0).

Florentinus Laur. vii. 21 (ἢ).
Parisiensis Grae. 937 (p).
Casanatensts G. v. 14 (C).

Theatinus (t).

Neapolitanus Mus. Nat. τι. A. 17 (n).
Salmasianus (5).

Andrius (a).

CHA δοιδ YH

TO THE PHILIPPIANS. 317

All these nine mss belong to the same family, as appears from the
fact that the Epistle of Polycarp runs on continuously into the Epistle .
of Barnabas without any break, ἀποθανόντα καὶ 80 ἡμᾶς ὑπὸ τὸν λαὸν τὸν
κενὸν (καινὸν) x.7.A.; the mutilated ending of Polycarp ὃ 9 ἀποθανόντα καὶ
dv ἡμᾶς ὑπὸ being followed by the mutilated beginning of Barnabas ὃ 5
τὸν λαὸν τὸν καινὸν x.t.A. Within this family however the mss fall into
two subdivisions : (1) voff, all Mss in which the Epistle of Polycarp is
attached to the pseudo-Ignatian letters; and (2) céva (to which we may
probably add s), where it stands alone. In the first subdivision, off
have no independent authority, being derived directly or indirectly from
v, and their readings are only given for the sake of exhibiting the con-
nexion. Of the two subdivisions the former is slightly superior to the
latter.

(ii) Latin VERSION (L).

The character of this version has been considered already. In the
earlier part of the epistle it is sometimes useful for correcting the text
of the extant Greek mss; for, though very loose and paraphrastic, it
was made from an older form of the Greek than these. But the
two are closely allied, as appears from the fact that this version is
always found in connexion with the Latin of the pseudo-Ignatian
letters and seems to have been translated from the same volume which
contained them. For the latter part of the epistle, from ὃ το onward,
it is the sole authority ; with the exception of portions of § 12, which are
preserved in Syriac in passages of Timotheus and Severus or elsewhere,
and nearly the whole of ὃ 13, which is given by Eusebius in his Lcce-
stastical Ffistory. On this account a reference to individual mss of the
Latin Version is sometimes necessary. The mss of which collations
have been made for this part either by myself or by others are :
Reginensis 81 (1).

Trecensis 412 (t).

Parisiensts 1639, formerly Colbertinus 1039 (Cc).
Bruxellensts 5510 (b).

Oxon. Balliolensis 229 (0).

Palatinus 150 (p).

Florentinus Laur. xxiii. 20 (f).

Vindobonensis 1068 (v).

Oxon. Magdalenensis 78 (τη).

SOS ON συ ΣΝ

Ὁ

The collations of 72. are taken from Dressel; the other mss, ζεφογυ21,
I collated myself for this portion. Mere variations of spelling and

318 THECEPISTLE ΟΕ iPOLYCARP

obvious clerical errors are not recorded. It did not seem necessary to
give the readings of the other two Brussels mss, which I collated for
this part, as they so closely resemble Bruxellensis 5510. One reading
however of Bruxellensis 703 is mentioned in § 13, on account of its
interest, though of no authoritative value.

It will have been seen that, so far as regards the Greek and Latin
mss, the Epistle of Polycarp is closely connected with the Long Recen-
sion of the Ignatian Epistles. This fact, if it had stood by itself, would
have thrown some discredit on the integrity of the text. It might have
been suspected that the same hand which interpolated the Ignatian
Epistles had tampered with this also. From the point of view of in-
ternal evidence, I have already disposed of this suspicion in the
general introduction, when discussing the genuineness of the Epistle
of Polycarp. As regards external evidence, the quotations of Eusebius,
Timotheus, and Severus, with the other Syriac fragments, are a highly
important testimony. ‘They show that, wherever we have opportunity
of testing the text of the Greek and Latin copies, its general integrity is
vindicated.

The earliest printed text of the Epistle of Polycarp was the Latin
Version, included by J. Faber Stapulensis with his edition of the Igna-
tian Letters according to the Long Recension (A.D. 1498). ‘This was
reprinted several times. ‘The Latin Version was also included in the
Micropresbyticon (Basil. 1550) and elsewhere. It is not known what
Ms or MSs Faber Stapulensis used.

The Greek text was first published by P. Halloix in his //ustrium
Ecclesiae Orientalis Scriptorum...Primo Christi Saeculo... Vitae et Docu-
menta 1. p. 525 sq (Duaci 1633). Before this however Fr. Turrianus
‘longe prolixiorem [Polycarpi epistolam] illa [i.e. Latina], quae habetur
typis excusa, apud se Graece esse scriptam, cum viveret, testatus est,’ as
we learn from Baronius (AZartyrol. Roman. Jan. 26). The copy of Tur-
rianus, like all the known Greek mss, contained the Epistles of Poly-
carp and Barnabas attached together; and hence he fell into the error
of supposing that he possessed this epistle in a much longer form than
the Latin.

The sources of the text of Halloix were twofold, as he himself
states; (1) ‘Ex ipsius jam laudati Turriani apographo eam [epistolam |
ante plurimos annos Romae descripsit noster Jacobus Sirmondus, atque

TO. THE PHILIPPIANS. 319

illud ipsum exemplar tunc a se descriptum nuper ad me misit ; (2) ego
cum altero exemplari Andreae Schotti collatum jam nunc in lucem
emitto.’ Halloix mentions at the same time on the authority of a letter
from Louis Crésol that there were two other mss at Rome resem-
bling these ; one in the Vatican Library, the other then in the possession
of the Duke Altemps, but formerly of Card. Colonna; but he did not
make any use of them. These are identified with Vatic. 859 (v) and
Ottob. 348 (0) respectively. Halloix was not misled like Turrianus, but
saw where the Epistle of Polycarp ended, and printed it accordingly.

A few years later (A.D. 1644) Ussher also printed the Greek text of
this epistle in the same volume with his Ignatius. His own words will
best explain whence he derived his text; ‘Duas hasce imperfectas
Polycarpi et Barnabae epistolas, ex Andreae Schotti apographo sua ma-
nu descriptas, vir clarissimus Claudius Salmasius...Isaaco Vossio...tra-
didit’ (Ussher’s /udic. de Barnaba, reprinted in Cotelier Patr. Apost.
I. p. 12, ed. Cleric. 1724; see also Voss Zfzst. Ignatz. p. 309, Amstel.
1646). This transcript, he informs us (Polyc et lgnat. Epist. Ὁ. τ,
Oxon. 1644), he used for his text of Polycarp, comparing it with the
edition of Halloix. Thus the only Greek authority accessible to him
was one of those already employed by his predecessor. He made use
however of three Latin mss, Balliol. 229, Magdal. 78, and Petav.

There is every reason to think that these two Greek copies—that of
Turrianus, and that of Andrew Schott (the latter transcribed by Saumaise
and thus transmitted through I. Voss to Ussher)—were closely allied to
each other, and probably derived from the same ms. ‘They evidently
belonged, as Zahn has pointed out, to the same family with “x. Geb-
hardt (Patr. Afost. τ. 11. p. xxii) goes a step farther and without hesita-
tion identifies the common source of these transcripts with our Casana-
tensis. If this be so, the transcripts must have been carelessly made; e.g.
ὃ 5 πρὸς πάντα προγνοοῦντες for πρὸ παντὸς προνοοῦντες. Moreover Young
in Ussher (p. 4) gives as readings of the ms (apparently meaning
Ussher’s Salmastanus) § 3 προσεπηλακίσατε and ὃ 5 δίλογοι, whereas ¢
has προεπηλακίσασθε and δίγλωσσοι. Ussher seems to have transcribed
the text of Halloix, but he corrects the readings of his predecessor in
his notes.

After Ussher’s edition nothing was done for the text of Polycarp
until quite recent times. The Epistle to the Philippians appeared in
the editions of the Patres Afostolici, by Cotelier, Leclerc, Russel, and
others ; but no new authorities were collated. It was also published in
Lemoyne’s Varia Sacra 1. p. 1 sq (ed. 1, 1685) and in Routh’s Scripz.
Ficcles. Opuse. 1. p. 1 sq (ed. 1, 1832). But Lemoyne, though he had

220 THE EPISTLE OF POLYCARP

in his possession a transcript of the Florentine ms (f), appears to
have made no use whatever of it, but to have copied the text of
Halloix; and Routh satisfied himself with culling a reading or two
from the Latin ms (Magdal. 78) which was at hand in his own College
Library.

With the present generation a new epoch began. First Jacobson
for his Patres Apostolici (ed. τ, 1838) collated the Greek mss Zawr. vil.
21 (f) and Paris. 937 (p) and the Latin ms Laur. xxiii. 20 (f). Then
Dressel added still more largely to the materials for a text, collating the
four Greek mss Vatic. 859 (v), Ottob. 348 (0), Casan. G. v. 14 (c),
Barber. 7 (Ὁ), and the two Latin mss Pa/at. 150 (p) and Reg. 81 (r),
all six at Rome, besides recollating in the more important passages,
either himself or through his friends, the Florentine Greek ms Laur.
vii. 21 (f). These aids he used for his own edition (ed. 1, 1857). The
materials thus collected were employed with greater effect by Zahn
(1876), who produced a better text of this epistle than any existing
heretofore. After Zahn’s text was in type, Gebhardt communicated to
him a collation of Meafol. u. A. 17 (n), which he had procured; and
Zahn accordingly gives the most important of these readings in his
preface (p. 270), but they were not received in time to be available
for his text and critical apparatus. The subsequent text of Funk
(Patr. Apost. 1878) follows on the same lines with Zahn. There is
not indeed much scope for improvement, or even for variation, where
the materials belong so exclusively to the same family. Of the colla-
tions and recollations which I have made for the present edition,
mention has been made already in the general introduction.

The portions extant only in the Latin Version were retranslated into
Greek by Zahn for his edition. Funk adopted Zahn’s Greek with a few
emendations (p. 277). Some years before Zahn’s edition appeared, I
had myself retranslated these portions into Greek, and this retranslation
I now publish. It is entirely independent of Zahn’s; and for this
reason the very general agreement of the two may perhaps be accepted
as a presumption that they fairly represent the original of Polycarp.

Since the appearance of my first edition, this epistle has been twice
edited, by Volkmar (Zpistula Polycarpi Smyrnaet Genuina, Ziirich, 1885)
and by Hilgenfeld (Zeitschr. f. Wissen. Theol. xxix. p. 180 sq, 1886).
Neither editor has used any new materials for the text’.

1 Hilgenfeld remarks on the great dif- _ most solely to the Latin msf. He has not
ferences in the various readings as given _ observed that Funk’s f (see Zchtheit etc.
by Funk and by myself. If wemayjudge Ρ. 150) is my c (Paris. Colbertinus 1039)
by his collation, this remark applies al- and that my f is a wholly different ms.

TPOC IAITTTTHCIOYC.

MOAYKAPIIOC καὶ οἱ σὺν αὐτῷ πρεσβύτεροι τῇ

> , ΄σ ΄σ ΄- / af
ἐκκλησίᾳ τοῦ Θεοῦ τῆ παροικούση Φιλίππους" ἔλεος

Trpoc Φιλιπττηοιουο] τοῦ ἁγίου πολυκάρπου ἐπισκόπου σμύρνης καὶ ἱερομάρ-
Tupos πρὸς φιλιππησίους ἐπιστολή G; incipit epistola beati policarpi smirnacorum
ecclesiae episcopt ad philippenses confirmantis fidem eorum Τ, (with variations).

2 Φιλίππους] v; φιλίπποις o (Ὁ) fp* (but -ποὺυς p**) ctna; dub. L.

‘POLYCARP and the elders who
are with him, to the CHURCH OF
PHILIPPI, mercy and peace from
God and our Saviour Jesus Christ.’

I. of σὺν αὐτῷ κιτ.λ.} Polycarp
evidently writes here as a bishop
(ἐπίσκοπος) in the later and fuller
sense of the title, surrounded by his
council of presbyters ; and he is so
styled in Ign. Magu. 15, Smyrn. 12,
Polyc.inscr. Similarly Arsenius, writ-
ing to Athanasius, commences ’Ap-
σένιος ἐπίσκοπος τῶν ποτε ὑπὸ Μελίτιον
τῆς Ὑψηλιτῶν πόλεως ἅμα πρεσβυτέροις
καὶ διακόνοις, Athan. Afol. c. Arian.
69 (Op. I. p. 146). To this mode of
address Theodore of Mopsuestia on
Phil, i. 1 alludes, τὸ σὺν ἐπισκόποις
λέγει, οὐχ ὡς τινες ἐνόμισαν ὥσπερ
ἡμεῖς σὺν πρεσβυτέροις γράφειν
εἰώθαμεν (Cramer’s Catena p. 232);
for the context seems to require σὺν
πρεσβυτέροις (see Philippians p. 96
sq), though Swete (Theod. Mops.
Comm. 1. p. 200) prefers to retain
συμπρεσβυτέροις.

The opening of this epistle is
taken, with minor changes, from the

IGN. III.

beginning of the letter of Clement
of Rome, from which also Polycarp
borrows freely in other parts.

2. παροικούσῃ Φιλίππου] ‘S0-
journing in Philippi’; comp. Clem.
Rom. 1 Ἢ ἐκκλησία τοῦ Θεοῦ ἡ παρ-
οἰκοῦσα Ῥώμην τῇ ἐκκλησίᾳ τοῦ Θεοῦ
τῇ παροικούσῃ Κόρινθον. For the idea
of the expression, as denoting that
the Christians are aliens in this world,
see the note there. The verb has
the accusative, as here, in Clem.
Rom. 4 ¢., Mart. Polyc. τ, Dionys.
Cor. in Euseb. H. £. iv. 23 (comp.
Isocr. Paneg. Ὁ. 74 Ὁ Ἕλληνες τὴν
᾿Ασίαν παροικοῦσιν. Another possi-
ble construction would be παροικεῖν
ev, as in Mart. Polyc. 1, Ep. Vienn.
et Lugd, 1 (Euseb. 7. £.v.1). But
the simple dative Φιλίπποις, though
adopted by some editors, is out of
place here, since παροικεῖν τινι sig-
nifies ‘to dwell by the side of’, ‘to
be neighbour to’, ‘to border upon’,
as dn», Chucyd., i. 710 111: 652: Plat.
Mor. p. 4 A.

ἔλεος κιτ.λ.] For this form of salu-
tation see the note on Ign. Syzyrm. 12.

322

THE EPISTLE OF (POLYCARP

΄- / ΄ ΄-
ὑμῖν καὶ εἰρήνη παρὰ Θεοῦ παντοκράτορος καὶ ᾿Ϊησοῦ

Χριστοῦ τοῦ σωτῆρος ἡμῶν πληθυνθείη.

I. Cuveyapny ὑμῖν μεγάλως ἐν Κυρίῳ ἡμῶν ᾿Ι]ησοῦ

Χριστῷ, δεξαμένοις τὰ μιμήματα τῆς ἀληθοῦς ἀγάπης

\ ε > / ( Wier \ 2 ,
καὶ προπέμψασιν, Ws ἐπέβαλεν ὑμῖν, τοὺς ἐνειλημένους

- ΄ ΄- « Paks i
τοῖς ἁγιοπρεπέσιν δεσμοῖς, ἅτινά ἐστιν διαδήματα τών

> - \ ΄σ ΄σ «
ἀληθῶς ὑπὸ Θεοῦ καὶ τοῦ Κυρίου ἡμῶν ἐκλελεγμένων"

δ τ τῇ ε / = 7 ε ΄σ cys ? 3 /
και OTL ἢ βεβαία τῆς πίστεως υὑμων ῥίζα, ἐξ αρχαίων

1 ὑμῖν] ἡμῖν c.
ctna; τῷ κυρίῳ vofp.

ἐνειλημμένους νοΐπα ; ἐνειλημμένοις t.
tfpna. ἐστιν] vo; ἐστι fpna.

I. ‘I rejoiced to hear that ye re-
ceived and escorted on their way the
saintly followers of Christ, whose
fetters are their diadems ; and that
the root of your faith, famous from
the beginning, still bears fruit unto
Jesus Christ, who died and was
raised again for us; in whom, though
ye never saw Him, ye believe with
joy unspeakable, being saved by
grace and not by works.’

3. Συνεχάρην] Comp. Phil. iv. to
ἐχάρην δὲ ἐν Κυρίῳ μεγάλως ὅτι κ-.τ.λ.
with Phil. ii. 17 χαίρω καὶ συγχαίρω
πᾶσιν ὑμῖν. The reminiscences of 5.
Paul’s Epistle addressed to the same
church are numerous, besides one
direct reference to it (§ 3). See the
analogous cases of Clement writing
to the Corinthians and of Ignatius
to the Ephesians.

4. δεξαμένοις κιτ.λ.] ‘stuce ye wel-
comed those copies of the true Love’.
The reference is doubtless to Igna-
tius and his companions, to whom
the Philippians showed attention
when halting there on their way to
Rome; see below δὲ 9, 13. Comp.
Mart. Ign. Ant. 5.

τῆς ἀληθοῦς ἀγάπης) They were

Ἰησοῦ] txt νοῦρ L; preef. κυρίου cstna.
4 δεξαμένοις] G3 suscipiens (δεξάμενος) [L].
Bader] fpestn; ἐπέβαλλεν voa; decuzt L.

3 Κυρίῳ]
5 ἐπέ-
ἐνειλημένους] pc; implicati sunt L;

6 ἁγιοπρεπέσιν] vO; ἁγιοπρεπέσι

8 ὑμῶν] ἡμῶν p. ἀρχαίων] apxé-

imitators of Christ who is the true
Love. This mode of expression seems
to have been characteristic of the
Asiatic school of S. John: e.g. Pa-
pias in Euseb. H. £. iii. 39 ἀπ᾽ αὐτῆς
τῆς ἀληθείας. This type of phrase-
ology would be suggested by S. John
himself ; e.g. John xiv. 6, 1 Joh. iv.
8, 16.

5. προπέμψασιν] ‘escorted them in
their journey’; comp. Acts xv. 3
προπεμφθέντες ὑπὸ τῆς ἐκκλησίας, and
so frequently in the New Testament.
It was a common act of brotherly
courtesy in the early Church.

ἐπέβαλεν] ‘zt pertained to you’, ‘tt
was your part’, as e.g. Luke xv. 12
τὸ ἐπιβάλλον μέρος τῆς οὐσίας.

ἐνειλημένους] ‘entwined, as e.g.
Plut. Vit. Brut. 45 ἐνειλούμενον...τοῖς
ὅπλοις, Philostr. Her. p. 314 ἐνειληθῆ-
vat τῇ λεοντῇ, Artemid. Ozer. 1. 54
ev τῇ χλαμύδι τὴν δεξιὰν ἐνειλημένην
ἔχειν, Dion. Chrys. Ov. xxiii. (p. 513)
σπαργάνοις ἐνειλοῦντας. It is strange
therefore that the editors generally
should have read ἐνειλημμένους,
and still more strange that Ussher
should have substituted ἐνειλημμένους
for ἐνειλημένους in his table of corrz-

1] TO THE PHILIPPIANS.

323

καταγγελλομένη χρόνων, μέχρι νῦν διαμένει καὶ καρπο-

΄σ > \ / ε ΄σ > ΄σ / « ε
φορεῖ εἰς τὸν Κύριον ἡμῶν ᾿Ιησοῦν Χριστόν, ὃς ὑπέ-

\ ΄“ ΄“ ~ J ᾿ς
μεινεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν ἕως θανάτου καταν-

τήσαι, ON ἤγειρεν 6 Oedc λύεδε Tac WAINaAC τοῦἔ

&Aoy' εἰς ON οὐκ ἰδόντεο TICTEYETE χὰρᾷ ANEKAA-

, \ , « \ ΄σ
λήτῳ Kal δΔεδλοξδομένῃ εἰς ἣν πολλοὲ ἐπιθυμοῦσιν

3 ~ 3 / J ’ ῃ > , >
εἰσελθεῖν, εἰδότες OTL χΧΔΑΡΙΤΙ ECTE ΕΟ ΜΈΝΟΙ OYK

ἐξ ἔργων, ἀλλὰ θελήματι Θεοῦ διὰ ᾿Ιησοῦ Χριστοῦ.

ων p.

13 ἄδου] θανάτου p alone (with Acts ii. 24).

ἰδόντες] εἰδότες a.

πιστεύετε] txt G3 add. πιστεύοντες δὲ ἀγαλλιᾶσθε edd. (not Zahn) after Halloix,

from τ Pet. i. 8.
ἀνεκλαλήτῳ] ἀνεκλαλείτω (-Tw) vo.

genda; for ἐλλαμβάνεσθαι is a some-
what rare word and unsuitable here.
Zahn unnecessarily substitutes ἐνει-
λιγμένους.

6. ἁγιοπρεπέσιν] See the note on
Clem. Rom. 13, where the word oc-
curs.

διαδήματα] ‘the diadems’, the sym-
bols of royalty, since εἰ ὑπομένομεν,
καὶ συμβασιλεύσομεν αὐτῷ (2 Tim. il.
12, quoted below, ὃ 5); comp. Clem.
Hom. xiii. 20 ἀλήθειαν εὗρες, τὸ διά-
δημα τῆς ἀϊδίου βασιλείας. See also
Ign. Ephes. 11 τὰ δεσμὰ περιφέρω,
τοὺς πνευματικοὺς μαργαρίτας, with the
note.

8. καὶ ὅτ)͵ A somewhat awk-
ward construction which _ recurs
several times in this epistle δὲ 2, [4],
5, [9].

ἐξ ἀρχαίων κ-τ.λ.}] ‘from primitive
times’. The ἀρχαῖοι χρόνοι are the
earliest days of the Gospel ; comp.
Acts xv. 7 ἀφ᾽ ἡμερῶν ἀρχαίων, xxi. 16
ἀρχαίῳ μαθητῇ. Such a good report
of the Philippians we have in Phil.
iv. 15 ἐν ἀρχῇ Tov εὐαγγελίου κ-τ.λ.
For the expression comp. Rom. i. ὃ
ἡ πίστις ὑμῶν καταγγέλλεται ἐν ὅλῳ τῷ
κόσμῳ.

9. καρποφορεῖ] See Col. i. 6, which

So also add. credentes autem gaudebitis (ἀγαλλιάσεσθε) L.

14 πολλοὶ] πολλὰ c.

passage Polycarp perhaps had in his
mind.

12. ov ἤγειρεν κιτ.λ.] An inexact
quotation from Acts ii. 24 ὃν ὁ Θεὸς
ἀνέστησεν λύσας Tas ὠδῖνας τοῦ θανάτου,
where the expression ὠδῖνες θανάτου
is derived from the Lxx, 2 Sam.
xxii. 6, Ps. xviii (xvii). 5, cxvi (cxiv).
3, ὠδῖνες being a mistranslation of
the ambiguous Hebrew "05, which
differently vocalized means ‘pains’ or
‘fetters’. It is especially appropriate
however in this case, where death is
the portal of life; see Ign. Rom. 6.
The expression ὠδῖνες ἅδου also oc-
curs, Ps. xviii (xvii). 6.

13. εἰς ov κιτιλ.)] A loose quota-
tion from 1 Pet. i. 8 ὃν οὐκ ἰδόντες
ἀγαπᾶτε, εἰς ὃν ἄρτι μὴ ὁρῶντες, πισ-
τεύοντες δέ, ἀγαλλιᾶσθε χαρᾷ ἀνεκ-
λαλήτῳ καὶ δεδοξασμένῃ.

14. εἰς ἣν πολλοὶ κιτ.λ.7 Probably
an adaptation of the words in the
immediate context of the passage
just quoted, 1 Pet. i. 12 εἰς ἃ ἐπιθυ-
povow ἄγγελοι παρακύψαι. It would
be suggested by Matt. xiii. 17, Luke
x. 24.

15. εἰδότες ὅτι] ‘knowing, being
assured, that’. Polycarp seems to
use this as a form of quotation. In

7) Ὁ

324 THE RISTLENOF ¥POLYCARP [11

ΤΙ.

a a > ͵ \ / /
cate τῷ Θεῷ ἐν φόβῳ Kat ἀληθείᾳ, ἀπολιπόντες

A106) SAN AZ OCA MEN Ol πὰς σφ δε, AO: aie
\ \ 7 \ \ ΄σ ΄σ΄ [2
τὴν κενὴν ματαιολογίαν καὶ THY τῶν TOANWY πλανῆν,
TICTEYCANTEC εἶς τὸν ἐγείρὰντὰ τὸν Κύριον ἡμῶν
Ἰηοοΐν Χριοτὸν ἐκ νεκρῶν KAI δόντὰ ἀὐτῷ AGZAN
\ ῳ ? a 3 τ i ε / \ /
καὶ θρόνον ἐκ δεξιών αὐτου" ὦ ὑπεταγὴ τὰ TavTa

\ > / “ἜΣ ~ \ / «
ἐπουρανια καὶ ἐπίγεια, ᾧ πᾶσα πνοὴ λατρεύει, ὃς
af \ ͵ \ a € \ e
ἔρχεται κριτὴς ζώντων KAI νεκρῶν, OU TO alma

> / € \ > \ ~ , 7 > σ΄. Ε A
ἐκζητήσει ὁ Θεὸς ἀπὸ τῶν ἀπειθούντων αὐτῴ. ὁ δὲ

I τὰς ὀσφύας] txt tena; add. ὑμῶν vofp; add. vestros L.

2 ἀπολι-

πόντες] ἀπολειπόντες νοΐ» (all paroxytone, as an aorist, so that it is a mere ita-

cism),

5 δόξαν καὶ θρόνον] θρόνον καὶ δόξαν fp alone.

6 ὑπε-

τάγη] ὑπετείη t (Dressel, but the contraction of ὑπετάγη would closely resemble

ὑπετείη).

§ 4 it introduces words from 1 Tim.
vi. 7; in § 5, from Gal. vi. 7. In the
fourth and only remaining passage
in which it occurs, ὃ 6 εἰδότες ὅτι
πάντες ὀφειλέται ἐσμὲν ἁμαρτίας, the
words thus introduced do not occur
in any Canonical book, but may have
been taken from some writing of the
Apostles or their immediate succes-
sors no longer extant. In point of
expression they rise above the ordi-
nary level of Polycarp’s own lan-
guage.

χάριτι x.7.A.] A broken quotation
from Ephes. 11. 5, 8, 9.

11 oic* therefore), be y.strequeus.
Serve God and forsake all vain and
erroneous teaching. Believe on Him
who raised Jesus Christ to be the
judge of quick and dead, subjecting
all things to Him. He will raise us
also, if we obey His commandments
and remember the warnings of Christ
who bade us do as we would be done
by and promised the kingdom of
heaven to those who follow after
righteousness.’

1, Διὸ ἀναζωσάμενοι κιτ.λ.}] From

7 λατρεύει] ν; servit (ν. 1. deservit) 1,; λατρεύσει oftcna;

I Pet. 1. 13; comp: Ephes. χη 11. 1Ξ
xl. 5. See the note on Clem. Rom.
57 κάμψαντες x.T.A.

δουλεύσατε κιτ.λ.} The words dov-
λεύσατε...ἐν φόβῳ are taken from Ps.
ii. 11. The expression ἐν φόβῳ καὶ
ἀληθείᾳ occurs in Clem. Rom. 19.

3. ματαιολογίαν͵7ὴ)͵ The word oc-
curs in I Tim. i. 6, and the corre-
sponding adjective ματαιολόγος in
Tit. 1. 10. It is not improbable that
Polycarp is here quoting Clem. Rom.
9 ἀπολιπόντες τὴν ματαιοπονίαν K.T.d.
(see the note there). If so we should
perhaps read paraoroviay here.

τῶν πολλῶν] See the note on the
parallel passage ὃ 7 ἀπολιπόντες τὴν
ματαιότητα τῶν πολλών.

4. πιστεύσαντες κιτ.λ.}] I Ῥεῖ. i. 21
τοὺς δι᾿ αὐτοῦ πιστοὺς Ϊν. 1. πιστεύον-
tas] εἰς Θεὸν τὸν ἐγείραντα αὐτὸν ἐκ
νεκρῶν καὶ δόξαν αὐτῷ δόντα (comp.
Ephes. i. 20). The addition καὶ
θρόνον is perhaps suggested by Clem.
Rom. 59 (65) δόξα... θρόνος αἰώνιος.
So just above (see the note on dov-
λεύσατε κιτ.λ.) an expression from
Clement is appended to a scriptural

ΙΟ

u] TO THE PHILIPPIANS. 325

ΕΣ ' \ ~ \ ε " > a \

ἐγείρας αὐτὸν ἐκ νεκρῶν καὶ ἡμᾶς ἐγερεῖ, ἐᾶν ποι-

> > ~ \ / \ / ᾽ ΄ > a

ὦμεν αὐτοῦ τὸ θέλημα καὶ πορενώμεθα ἐν ταῖς ἐντολαῖς
΄σ \ > - A / / 7

αὐτοῦ καὶ ἀγαπώμεν ἃ ἠγάπησεν, ἀπεχόμενοι πάσης
lf / 7 ΄

ἀδικίας, πλεονεξίας, φιλαργυρίας, καταλαλιᾶς, ψευδο-

μαρτυρίας ᾿

' > \ ῃ 3\ / > 7
λοιδοριὰν ANTI λοιδοριὰς ἥ γρόνθον ἀντὶ γρόνθου

MH ᾿ἀπολιδνύντες κακοῦ ΑΝ τὶ

KAKOY H

/ \ / / \ ἊΣ ay
κατάραν ἀντὶ κατάρας, μνημονεύοντες δὲ wy εἶπεν ὁ

7 / 1 ' “ \ - > '
Κύριος διδάσκων: μὴ ΚΡΙΝΕΤΕ, INA ΜΗ Κριθῆτε᾽ ἀφι-

Ene, KAl AMDECOHCETAI ὙΜΙ͂Ν:

λατρεύση p.
dopiav] λοιδωρίαν vo.

II πορευώμεθα] vo (as I read o) fa; πορευόμεθα pctn.
λοιδορίας] λοιδωρίας vo.

ἘΧῈ ΤΕ ΝᾺ eACHOH TE:

15 λοι-
16 μνημονεύοντες] G. The

older edd. have μνημονεύσαντες after Halloix, but there is no authority for it.

ὧν] ὃν ca.

17 διδάσκων] διδάσκον (sic) t.

18 ἐλεᾶτε] vofptn; ἐλεεῖτε a.

In cs the words ἐλεᾶτε... ἀντιμετρηθήσεται ὑμῖν are omitted by homeeoteleuton.

quotation.

6. ᾧ ὑπετάγη xt.A.] A combi-
nation of 1 Cor. xv. 28 ὅταν δὲ ὑποταγῇ
αὐτῷ Ta πάντα, or Phil. iil. 21 ὑποτάξαι
αὐτῷ τὰ πάντα, with Phil. ii. 10 πᾶν
γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων Kal
καταχθονίων.

7. πᾶσα πνοὴ] ‘every living
thing’, as in 1 Kings xv. 29, Ps. cl.
6, Is. lvii. 16.

8. κριτὴς x.7.A.] Acts x. 42.
the note on [Clem. Rom.] ii. 1.

TO αἷμα ἐκζητήσει) A not uncom-
mon biblical phrase; Gen. xlii. 22,
2 Sam. iv. 11, Ezek. iii. 18, 20, xxxiii.
6, 8, Luke xi. 50, 51.

9. ὁ δὲ ἐγείρας κιτ.λ.}] A loose
quotation from 2 Cor. iv. 14 ὁ ἐγείρας
τὸν Κύριον ᾿Ιησοῦν καὶ ἡμᾶς σὺν Ἰησοῦ
ἐγερεῖ; Comp. I Cor. vi. 14, Rom.
Vili. IT.

14. μὴ ἀποδιδόντες k.t.d.]
τ θεῖ ii. ©:

15. ypovOovk.t.r.] ‘ blow for blow’,
properly ‘7st for fist’; a word found
chiefly in grammariansand scholiasts,
who give it as an equivalent to πυγμή;
κόνδυλος ; see the note of Hemster-

See

From

huis on Lucian. Contempl. 2 (I. p.
491). So Moeris p. 208 (Bekker)
πὺξ ᾿Αττικοί, ypovOos Ἕλληνες. In
Judges iii. 16, Aquila and Symma-
chus have γρόνθου παλαιστιαίου, where
the LXX render σπιθαμῆς.

16. μνημονεύοντες δὲ x.t.A.] Comp.
Acts Xx. 35 μνημονεύειν τῶν λόγων τοῦ
Κυρίου Ἰησοῦ ὅτι εἶπεν κιτιλ. Clement
(Il. c.) introduces the same sayings,
which are here quoted by Polycarp,
in a similar way, μάλιστα μεμνημένοι
τῶν λόγων Tov Κυρίου Ἰησοῦ ovs ἐλά-
λησεν.

17. μὴ κρίνετε k.t.A.] The first
and fourth sentences, μὴ κρίνετε κιτ.λ.
and ᾧ μέτρῳ κ-ιτιλ., occur in the
canonical Gospels, Matt. viii. 1, 2,
Luke vi. 36—38. The second and
third, ἀφίετε «.7.A. and ἐλεᾶτε κ.τ.λ.,
do not occur there, but are found in
Clem. Rom. 13, whence probably
Polycarp derived them: see the note
there.

18. ἐλεᾶτε] This form occurs in
the best MSS in Rom. ix. 16, and
appears as a various reading in Rom.
ix. 18, Jude 22. These are the only

ios)

26 THE EPISTLE OF POLYCARP [11

ᾧ μέτρῳ μετρεῖτε, ANTIMETPHOHCETAL ὑμῖν: καὶ
J , ε \ \ ς ,

OTL MAKAPIO! οἱ πτωχοὶ KAl οἱ διωκόμενοι ἕνεκεν
AIKAIOCYNHC, ὅτι AYT@N ECTIN ἢ Βδοιλείὰ τοῦ Θεοῦ.

11.

/ ~ \ ~ uy > > a
γράφω ὑμῖν περὶ τῆς δικαιοσύνης, ἀλλ᾽ ἐπεὶ ὑμεῖς προ-

-~ > , > 9 ΄“ > ,
Ταῦτα, ἀδελφοί, οὐκ ἐμαυτῷ ἐπιτρέψας
7 / Sf \ > \ of ᾽ e/
επεκαλέσασθέ με. οὔτε yap ἐγὼ οὔτε ἄλλος ὅμοιος
3 \ I “ a / ~ lf
ἐμοὶ δύναται κατακολουθῆσαι τῆ σοφίᾳ τοῦ μακαρίου
ee / 7 A / > (tir \ /
καὶ ἐνδόξου IlavAou, ὃς γενόμενος ἐν ὑμῖν κατὰ TPCT W-

I ᾧ] ἃ; gua enim L. The older edd. have ἐν ᾧ (as in Matt. vii. 2).

μετρηθήσεται] ἀντιμετριθήσεται tn.
Matt. v. 3.
first and corrected to τοῦ θεοῦ.

passages in the N. T. which afford
an opportunity of weighing the re-
spective authorities for the forms
ἐλεεῖν and ἐλεᾶν.

2. μακάριοι) From Matt. v. 3,
10; but in omitting τῷ πνεύματι
Polycarp follows Luke vi. 20, as also
in substituting τοῦ Θεοῦ for τῶν ovpa-
νῶν : comp. Clem. Hom. xv. 5 ὁ διδά-
okados ἡμῶν πιστοὺς πένητας ἐμακά-
ρισεν. In selecting these two beati-
tudes Polycarp is guided by the fact
that to these two alone the promise
of the kingdom of heaven is at-
tached.

III. ‘I write these things, not of
my own motion, but in answer to
your invitation. I am not equal to
the blessed Paul who taught you
both in person and by letter. From
his letters you may learn to build
yourself up in faith, hope, and love.
Faith is the mother of us all; Love
leads the way, and Hope follows.
Observing these ye will fulfil the
commandment. Whosoever has love
is far from sin.’

4. οὐκ ἐμαυτῷ ἐπιτρέψας) ‘not
giving way to myself’, ‘not follow-
ing my own inclination’, according
to the ordinary sense which attaches

3 τοῦ Θεοῦ] G3; caclorum L.

ἀντι-
2 πτωχοὶ] G; add. spzrztu 1, from
In 0 τῶν οὐράνων is written

5 προεπεκαλέσασθέ με] Halloix; provocastis

to ἐπιτρέπειν τινί.

5. προεπεκαλέσασθε] See the in-
troduction, p. 315. The conjectural
reading of Zahn, προεπελακτίσασθε,
‘ye Spurred me on’, is ingenious ;
but as neither προεπιλακτίζειν nor
even ἐπιλακτίζειν occurs elsewhere,
and as the middle voice is out of
place in this verb, we are obliged to
fall back on the simpler and better
supported reading προεπεκαλέσασθε.

7. Kataxodovdjaa:| ‘to follow
close upon’, ‘to tread in the footsteps
of’, as in Luke xxiii. 55, Acts xvi.
17

τῇ σοφίᾳ] So 2 Pet. iii. 15 Παῦλος
κατὰ τὴν δοθεῖσαν αὐτῷ σοφίαν κιτιλ.

τοῦ μακαρίου] So again § 11, and
in Clem. Rom. 47 this epithet is ap-
plied to S. Paul. It is however in no
way peculiar to him, being used of
Ignatius and others (§ 9) and of Poly-
carp himself (Wart. Polyc. 1, 19, 21,
22, Iren. EP. ad Florin. in Euseb.
ΤΠ. E. v. 20). See the note on Clem.
Rom. /. ¢.

ὃ, κατὰ πρόσωπον] ‘in presence
of’, opposed to ἀπὼν in the next sen-
tence; comp. 2 Cor. x. I ὃς κατὰ
πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν, ἀπὼν δὲ
θαρρῶ εἰς ὑμᾶς.

ΤΟ ΗΝ PHILIPPIANS. 227

111]

- , U , - \ /
Tov τῶν τότε ἀνθρώπων ἐδίδαξεν ἀκριβῶς Kat βεβαίως
\ \ 3 if. Lf ray \ 5) \ ε af
TOV περι ἀληθείας λόγον, ὃς Kal πων ὑμῖν ἔγραψεν
> , 3 «' 9. ἃ ? , / > ὃ
ἐπιστολάς, εἰς ἃς ἐὰν ἐγκύπτητε, δυνηθησεσθε οἰκοδο-
- \ ~ ΄ / a > \
μεῖσθαι ets τὴν δοθεῖσαν ὑμῖν πίστιν: ἥτις écTIN
, ' ς a 3 / ΄“ > /
Μήτηρ πάντων ἡμῶν, ἐπακολουθούσης τῆς ἐλπίδος,
͵ - ᾽ 7 χω \ \ \ \
προαγούσης τῆς ἀγάπης τῆς εἰς Θεὸν καὶ Χριστον Kat

3 \ , 3.8 7, / ? \ oO ΄
εἰς τὸν πλησίον. ἐαν γὰρ τις τούτων ἐντὸς ἢ, πεπλη-

L; πρὸ ἐπελακίσασθέ με ν; προεπελακίσασθέ με ο; προεπηλακίσασθέ με tfpcna;
προσεπηλακίσατέ με 5. 6 yap] twice in c. 7 σοφίᾳ] σοσοφίᾳ t.
11 δυνηθήσεσθε] δυνηθήσεσθαι p. 12 δοθεῖσαν] δοθῆσαν νο. ἐστὶν] ἐστὶ t.

13 ἡμῶν] vofptca L; ὑμῶν ns (but ?), and so some edd.

p alone.

11. ἐπιστολάς) For the plural
used to designate a single letter see
the passages collected in Phzlippzans
p- 138 sq. So for instance it is used
by Maximus, speaking of Polycarp’s
own epistle; Dion. Areop. Of. II.
p- 93 (ed. Corder.) ἔχει δὲ καὶ ἐπιστολὰς
ὁ αὐτὸς θεῖος ἸΤολύκαρπος πρὸς Φιλιπ-
πησίους. On the whole therefore it
seems most probable that Polycarp
refers solely to the extant canonical
Epistle to the Philippians. He may
however have assumed that the Phil-
ippians were still in possession of
other letters written by the Apostle ;
for it is not probable that any such
were actually extant when he wrote.
Otherwise they would probably have
been preserved. The interpretation
which supposes him to include the
Epistles to the Thessalonians does
not commend itself. See the note
on ἐπιστολὰς as used below, ὃ 13.

ἐγκύπτητε] See the note on Clem.
Rom. 40.

12. εἰς] This preposition is used
after οἰκοδομεῖσθαι in 1 Cor. vill. 10.

πίστιν x.7-A.] We have here 5.
Paul’s triad of Christian graces (1
Cor. xiii. 13).

ἥτις κιτ.λ.] From Gal. iv. 26 ἥτις

14 εἰς Θεὸν] πρὸς θεὸν

ἐστὶν μήτηρ ἡμῶν, in which passage
the insertion of πάντων in some texts
may have been due to the influence
of Polycarp’s quotation here. Comp.
Mart. Fustin. et Soc. 4 ὁ ἀληθινὸς
ἡμῶν πατήρ ἐστιν ὁ Χριστὸς Kal μήτηρ
ἡ εἰς αὐτὸν πίστις, quoted by Jacob-
son and others.

14. προαγούσης] ‘going before’, in
reference to ἐλπίς, not to πίστις, for
πίστις precedes ἀγάπη ; Ign. Ephes.14
ἀρχὴ μὲν πίστις, τέλος δὲ ἀγάπη (comp.
ib. ὃ 9). The proper sequence is
‘faith, love, hope’, as in 1 Thess. i.
4, Col. i. 4, 5 (comp. Ign. Polyc. 6),
though this order is sometimes dis-
turbed for a special reason, as in
1) Cor. Xi. 17.

15. τούτων ἐντὸς ἢ) i.e. ‘25 occupied
in these’; comp. Plut. Vit. Hom. 6
φανεῖται πάσης λογικῆς ἐπιστήμης καὶ
τέχνης ἐντὸς γενόμενος, Damoxenus in
Athen. iii. p. 102 E πᾶς ὁ φύσεως
ἐντός ‘every student of nature’, on
which passage Meineke (Fragm.
Com. IV. p. 534) quotes Sext. Empir.
Adv. Mathem. i. 155 καὶ ἰδιῶται καὶ
οἱ παιδείας ἐντός.

πεπλήρωκεν κιτ.λ.} A reminiscence
of Rom. xiii. 8, 10; comp. Gal. v.

14.

228 THE EPISTLE OF POLYCARP [π|

ρωκεν ἐντολὴν δικαιοσύνης" ὁ γὰρ ἔχων ἀγάπην μακράν
ἐστιν πάσης ἁμαρτίας.
IV. φιλδργυρί δ.

2Q/ > of > \ > ͵ > \ ͵
εἰδότες οὖν ΟΤι OYAEN EICHNET KAMEN EIC TON KOCMON,

"APXH δὲ TANTWN YAAETION
2 ? 3 \ > a Ε ς / =
ἀλλ᾽ οὐλὲ ἐξενεγκεῖν TI ἔχομεν, ὁπλισώμεθα τοῖς

TA ~ / \ / e A ~
ὅπλοις τῆς δικαιοσύνης καὶ διδαξωμεν ἑαυτοὺυς πρῶτον
/ - ΄σ ΄σ / af \
πορεύεσθαι ἐν Ty ἐντολή TOU Κυρίου: ἔπειτα καὶ τας
ἐ
- - = / ᾽ ΄ / \ /
γυναῖκας Uuwv ἐν ΤΠ δοθείση αὐταῖς πίστει καὶ ἀγαπήη

3 χαλεπῶν] G; malorum (κακῶν) 1, from 1 Tim. vi. το.

5 οὐδὲ] οὐδ’

fp. ἔχομεν] ἔχωμεν (but corrected to ἔχομεν) t; δυνάμεθα (but ἔχομεν is written

above) a.
vofp; διδαξώμεθα ctna.

ὁπλισώμεθα] ὁπλησώμεθα vo* (but corr. οὗ ἢ).
8 δοθείσῃ] δοθήσει νο.

6 διδάξωμεν]
14 διαβολῆς]

vo*tcna; διαβολικῆς o**fp; diabolicis (detractiontbus) L. Were, as elsewhere, the

IV. ‘Above all things avoid covet-
ousness. We brought nothing into
the world and can carry nothing out.
Let us therefore put on the armour
of righteousness. Teach your wives
to live in faith and love and purity,
cherishing their husbands, and show-
ing kindness to all men, and to train
their children in godliness. Let the
widows pray without ceasing and
avoid all malice and covetousness,
remembering that they are God’s
altar and that the offerings there
made are scanned by His all-seeing
eye, which the most secret thoughts
cannot escape.’

3. ᾿Αρχὴ δὲ «.7.A.] Taken from
1 Tim. vi. 10 ῥίζα γὰρ πάντων τῶν
κακῶν ἐστιν ἡ φιλαργυρία.

φιλαργυρία] The mention of covet-
ousness seems very abrupt; but its
introduction is explained by the sin
of Valens mentioned below, § 11.
Hence the repeated warnings against
φιλαργυρία, not only here and just
below, but also δὲ 2, 6.

4. οὐδὲν εἰσηνέγκαμεν k.t.A.] This
quotation is from the context of the
last; 1 Tim. vi. 7 οὐδὲν yap εἰσηνέγ-
καμεν εἰς τὸν κόσμον [δῆλον] ὅτι οὐδὲ

ἐξενεγκεῖν τι δυνάμεθα. It has ἃ paral-
lel in Seneca .22. Mor. cii. 25 ‘non
licet plus efferre quam intuleris’.

5. ὁπλισώμεθα xk.t.dA.] Comp.
Ephes. vi. 13 sq, Rom. xiii. 12. The
expression ὅπλα δικαιοσύνης occurs in
Rom. vi. 13.

7. τὰς γυναῖκας) sc. διδάξωμεν (or
rather διδάξατε) πορεύεσθαι ἐν τῇ κιτιλ.

8. ὑμῶν] If the reading be cor-
rect, we may with Zahn and others
infer from the occurrence of ὑμῶν,
where we should expect ἡμῶν, that
Polycarp was unmarried.

9. otepyotoas] Clem. Rom. 1
στεργούσας καθηκόντως τοὺς ἄνδρας
ἑαυτῶν. The word is changed into
ἀγαπώσας in the next clause, because
the relations are less intimate in the
latter case ; comp. Dion. Cass. xliv.
48 ἐφιλήσατε αὐτὸν ὡς πατέρα καὶ
ἠγαπήσατε ὡς εὐεργέτην, Xen. Mem.
ii. 7. 12 αἱ μὲν ὡς κηδεμόνα ἐφίλουν,
ὁ δὲ ὡς ὠφελίμους ἠγάπα, passages
quoted in Trench’s New Testament
Synonyms § xii (p. 40).

10. ἀληθείᾳ) ‘fidelity, constancy’ ;
comp. Ign. Polyc. 7 εἰδὼς ὑμῶν τὸ
σύντονον τῆς ἀληθείας, with the note.

πάντας ἐξ ἴσου κιτ.λ.] Comp. Clem.

Iv]

TO! THE PHILIPPIANS:

Jag

\ ε / / \ “ af
Kal ἁγνείᾳ, στεργούσας τοὺς ἑαυτῶν ἄνδρας ἐν πάση
ἐ

> 6 7 \ ᾽ ΄ / ᾽ af 3 / >
ay Ela Kal αγαπωσας σαντας ἐξ ἰσου εν πασήη εγκρα-

ff \ A / , \ / ΄σ /
Tela, Kal τὰ τέκνα παιδεύειν THY παιδείαν τοῦ φόβου

- ΄σ ‘ / 7 \ \ > /
TOU Θεοῦ: τας χῆρας σωφρονούσας πέρι THY TOU Κυρίου

/ > , / ‘ /
πίστιν, ἐντυγχανούσας ἀδιαλείπτως περὶ πάντων, μα-

\ wv ΄' ΄σ
Kpav ovoas πάσης διαβολῆς, καταλαλιᾶς, ψευδομαρ-

ἧς 7 \ ΄σ΄ ,
Tuplas, φιλαργυρίας, καὶ TAVTOS κακου" YlYWOKOVOAS

e/ 3 \ / ia) \ cf 0,
ὅτι εἰσὶ θυσιαστήριον Θεοῦ, καὶ OTL πάντα μωμοσκο-

corrector of o has had L before him, and fp have followed o.
θυσιαστήρια c alone, and so the earlier edd.

16 θυσιαστήριον

ὅτι sec.] 6a. πάντα μωμοσκοπεῖται)

vsa; πανταμώμω (sic) σκοπεῖται ο; πάντα μωμῳσκοπεῖται (SiC) π; πάντα μώμῳ σκο-
πεῖται f (with μόμος in the marg.) o (μώμος o** in marg.) t ; πάντα μόμος σκοπεῖται p.

Rom. 21 [ai γυναῖκες] τὴν ἀγάπην αὐτῶν
μὴ κατὰ προσκλίσεις ἀλλὰ πᾶσιν τοῖς
φοβουμένοις τὸν Θεὸν ὁσίως ἴσην παρ-
εἐχέτωσαν᾽ τὰ τέκνα ἡμῶν τῆς ἐν Χριστῷ
παιδείας μεταλαμβανέτωσαν.

11. τὴν παιδείαν x.t.d.] Clem.
Rom. 21 τοὺς νέους παιδεύσωμεν τὴν
παιδείαν τοῦ φόβου τοῦ Θεοῦ : comp.
Ecclus. i. 27 σοφία καὶ παιδεία φόβος
Κυρίου.

12. τὰς χήρας] It seems clear that
Polycarp is here referring to the
office or order of widows, both from
the expressions used (περὶ τὴν τοῦ
Κυρίου πίστιν, ἐντυγχανούσας ἀδιαλείπ-
τως, θυσιαστήριον Θεοῦ) and from the
position which they occupy imme-
diately before the deacons and priests.
See the notes on Ign. Swzyrn. 13.

σωφρονούσας x.t.A.] Their religion
must not be a frenzy of fanaticism,
but a calm confidence. It would
appear from this expression that they
were entrusted with some functions
of teaching.

153. 1 Tim.
v. 5 ἡ δὲ ὄντως χήρα... προσμένει ταῖς
δεήσεσιν καὶ ταῖς προσευχαῖς νυκτὸς καὶ
ἡμέρας.

14. διαβολῆς] So 1 Tim. ili. 11

5» Ul
ἐντυγχανούσας k.T.A.]

γυναῖκας [διακόνους] ὡσαύτως σεμνάς,
μὴ διαβόλους : comp. Tit. ii. 3.

16. θυσιαστήριον] Comp. Afost.
Const. ii. 26 ai τε χῆραι καὶ [ot] op-
φανοὶ ὑμῶν eis τύπον τοῦ θυσιαστηρίου
λελογίσθωσαν ὑμῖν, ai τε παρθένοι εἰς
τύπον τοῦ θυμιατηρίου τετιμήσθωσαν
καὶ τοῦ θυμιάματος, iv. 3 θυσιαστήριον
γὰρ τῷ Θεῷ λελογισμένον ὑπὸ τοῦ Θεοῦ
τιμηθήσεται, ἀόκνως ὑπὲρ τῶν διδόντων
αὐτῷ διηνεκῶς προσευχόμενος (of the
orphans, the aged, etc., who are sup-
ported by the alms of the Church),
Tertull. ad Ux. i. 7 ‘cum viduam
adlegi in ordinem, nisi univiram, non
concedat; aram enim Dei mundam
proponi oportet,’ Method. Sym. v.
6 sq (p. 27 sq, Jahn) θυσιαστήριον
εἶναι παρεδόθη Θεοῦ τὸ
οὕτω μέγα τι
χρῆμα καὶ ἔνδοξον ἡ παρθενία φαίνεται
(accordingly he proceeds to give a
spiritual meaning to all the direc-
tions respecting the altar in Exod.

ἀναίμακτον
μ᾿ - ς “
ἄθροισμα τῶν ἁγνῶν"

Xxx. I Sq, as applying to virginity),
Ps-Ign. Zars. 9 τὰς ἐν σεμνότητι
χήρας ὡς θυσιαστήριον Θεοῦ. See also

more or less analogous figurative
meanings of θυσιαστήριον in Ign.
Ephes. 5, Magn. 7, Trall. 7, Rom. 2,

THE EPISTLE OF POLYCARP [iv

330

~ \ \ / - of
πεῖται, καὶ λέληθεν αὐτὸν οὐδὲν οὔτε λογισμῶν οὔτε
΄ / c ial a ,
ἐννοιῶν, οὔτε τι τῶν κργπτῶν τῆς κὰἀρδίδο.
Ὁ 7 Ses ἢ > ' 2 ,
V. ΕΥἰδότες οὖν ὅτι Θεὸς οὐ MYKTHPIZETAI, ὀφει-
> / ~~ 2 fC 3 ΄ \ / ΡΞ
λομεν ἀξίως τῆς ἐντολῆς αὐτοῦ Kal δόξης περιπατεῖν.
, sf / ΄ ΄
ὁμοίως διάκονοι ἄμεμπτοι κατενώπιον αὐτοῦ τῆς δικαιο-
, ε ~ \ ~ , \ > > ,
σύνης, ws Θεοῦ καὶ Χριστοῦ διάκονοι, καὶ οὐκ avOpw-
\ id \ / , 3 ~
πων" μὴ διάβολοι, μὴ δίλογοι, ἀφιλάργυροι, ἐγκρατεῖς
\ / af =~ / \
περὶ TWavTa, εὐσπλαγχνοι; ἐπιμελεῖς, TOPEVOMEVOL κατα
\ / a / aA 7 Ἶ ᾿
τὴν ἀλήθειαν τοῦ Κυρίου, ὃς ἐγένετο Διάκονος TANTON.
επ- 2 λ 3 / 3 ΄σ΄ lo 7A > ΄
ᾧ ἐαν εὐαρεστήσωμεν ἐν TH νὺν αἰῶωνι; ἀποληψόμεθα
I λέληθεν] λέλυθεν tn. 2 οὔτε τι] οὔτέτι ve; οὔ τέ τι Ofps; οὔτετί n; megue

aliguod L. 3 μυκτηρίζεται μοικτειρίζεται vo*fp. 6 καὶ Χριστοῦ] ἃ (but
om. καὶ a) L Sev (Cureton C. Z. p. 214); ἐν Χριστῷ Halloix, followed by many

subsequent edd.
χνοι] εὔσπλαχνοι f.
hence fp have it correctly.

Philad. 4, with the notes, especially
on the first passage (p. 44).

They themselves are the altar;
their thoughts, words, and deeds,
more especially their prayers, are the
sacrifices offered. Every such sacri-
fice is inspected by God Himself.
He detects the blemishes, and re-
jects the faulty offerings. For the
image of the sacrifice see the notes
on Phil. ii. 17, iv. 18, Clem. Rom.
41, 44.

μωμοσκοπείται] ‘are examined with
a view to detecting blemishes’; comp.
Clem. Rom. 41 mpoodéperat...€umpoo-
θεν τοῦ ναοῦ πρὸς τὸ θυσιαστήριον
μωμοσκοπηθὲν τὸ προσφερόμενον, with
the note.

I. καὶ λέληθεν x.7.d.] Comp. Clem.
Rom. 21 οὐδὲν λέληθεν αὐτὸν τῶν
ἐννοιῶν ἡμῶν οὐδὲ τῶν διαλογισμῶν ὧν
ποιούμεθα, with the notes on the con-
text there.

2. τῶν κρυπτῶν K.T.A.] I Cor. xiv.
25\5 comp, 1) Cor. ἵν. 5.

7 δίλογοι] vofpn; δίγλωσσοι tea; detractores L.
το ἀποληψόμεθα] ἀπολειψόμεθα vo*, but corr. o**, and
13 συμβασιλεύσομεν] fp (comp. 2 Tim. ii. 12);

8 εὔσπλαγ-

V. ‘Let us remember that God is
not mocked, and let us walk holily.
The deacons must be blameless, not
tale-bearers nor covetous, but sober,
compassionate, diligent, after the
pattern of Christ, who was the chief
of deacons. We must please God
in the present life, that He may be-
stow upon us the future life. They
that are true citizens of Christ’s king-
dom now shall themselves be kings
with Him hereafter. The younger
men also must be chaste and restrain
their passions. Lust warreth against
the spirit. No profligate person shall
inherit the kingdom of God. Let
them also be subject to the presbyters
and deacons. ‘The virgins too must
keep their conscience blameless and
pure.’

3. Θεὸς κιτ.λ.}] From Gal. vi. 7.

5. ὁμοίως διάκονοι)]ῇ The instruc-
tions here given are suggested by
1 Tim. ili. I—13 διακόνους ὡσαύτως
k.T.A., from which passage also the

fe)

ν] TO THE, PHILEBPIANS:

\ \ ,ὔ \ ε / eon 2 ΄- ε ΄“
καὶ Tov μέλλοντα, καθὼς ὑπεσχέτο ἡμιν EVELNAL ἡμᾶς

53:

ἐκ νεκρῶν καὶ ὅτι, ἐὰν πολιτευσώμεθα ἀξίως αὐτοῦ,
κἀὶ CYMBACIAEYCOMEN αὐτῷ, εἴγε πιστεύομεν. ὁ-
μοίως καὶ νεώτεροι ἄμεμπτοι ἐν πᾶσιν, πρὸ παντὸς
προνοοῦντες ὡγνείας καὶ χαλιναγωγοῦντες ἑαυτοὺς ἀπὸ
παντὸς κακοῦ. καλὸν γὰρ τὸ ἀνακόπτεσθαι ἀπὸ τῶν
ἐπιθυμιῶν ἐν τῷ κόσμῳ, ὅτι πᾶσα ἐπιθγυμίὰ KATA τοῦ
πνεύμδτος CTPATEYETAI, καὶ οὔτε πόρνοι OYTE μὰ-

λὰκοὶ BACIAEIAN

OYTE APCENOKOITAI Θεοῦ KAHpo-

, A e “ A / \ /
NOMHCOYCIN, οὔτε OL ποιοῦντες τὰ ἄτοπα. διὸ δέον

regnabimus L3; συμβασιλεύσωμεν yotcna. 14 πᾶσιν] vo; πᾶσι fptcna. πρὸ

παντὸς προνοοῦντες] πρὸς πάντα προγνοοῦντες 5.

(ἀγνοίας) 1,.
and is followed by some later edd.
19 ἀρσενοκοῖται] ἀρσενοκεῖται te.

words are in part borrowed.

6. ὡς Θεοῦ «z7.A.] Comp. Ign.
Smyrn. 10 ὡς διακόνους [Χριστοῦ]
Θεοῦ, with the note. See also the note
on Magn. 6 (p. 120).

7. δίλογοι] Perhaps ‘¢ale-bearers,
rather than ‘doudle-tongued’ (δί-
yA@ooot), as it is generally taken. So
too in 1 Tim. ili. 8.

8. εὔσπλαγχνοι] ‘tender-hearted,
as below § 6; comp. Ephes. iv. 32,
1 Pet. iii. 8. The classical meaning
of εὐσπλαγχνία is ‘courage, Eur.
Rhes. 192.

9. διάκονος πάντων] Matt. xx. 28
ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονη-
θῆναι ἀλλὰ διακονῆσαι. The expres-
sion itself is taken from Mark ix. 35,
πάντων διάκονος; Where however it is
not directly applied to our Lord.

12. ἐὰν «.t.A.] 1.6. ‘If we perform
our duties as simple citizens of His
kingdom, we shall be promoted to a
share of His sovereignty.’

πολιτευσώμεθα x.t.A.] Clem. Rom.
21 ἐὰν μὴ ἀξίως αὐτοῦ πολιτευόμενοι

15 ἁγνείας] ignorantiam

16 ἀνακόπτεσθαι] G; abscindi L. Halloix has ἀνακύπτεσθαι,

17 ἐν] τῶν ἐν v (Dressel) alone.

κληρονομήσουσιν] κληρονομίσουσιν p.

τὰ καλὰ καὶ εὐάρεστα ἐνώπιον αὐτοῦ
ποιῶμεν, a passage which Polycarp
evidently has in his mind; comp.
Phil. i. 27.

13. καὶ συμβασιλεύσομεν] From
2 Tim. ii. 12, where S. Paul seems to
be quoting from some Christian
hymn or formula.

15. χαλιναγωγοῦντες) See James
i. 26, iii. 2, Hermas Mand. xii.

16. ἀνακόπτεσθαι] ‘to be checked,
held back. This is doubtless the
right reading; see the note on Gal.
Vez

τῶν ἐπιθυμιῶν] I Pet. ii. II ἀπ-
έχεσθαι τῶν σαρκικῶν ἐπιθυμιῶν, ai-
τινες στρατεύονται κατὰ τῆς Ψυχῆς, Gal.
ν. 17 ἡ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύ-

ματος.

18. οὔτε πόρνοι k.7.A.] From 1 Cor.
Vi. 9, 10.

20. ta ἄτοπα] ‘perverse things,

inigutties. For ἄτοπα (ἄτοπον) ποιεῖν
(πράττειν) see Job xxvii. 6, xxxiv. 12,
Prov. xxx. 20 (xxlv. 55), 2 Macc. xiv.
23, Luke xxiii. 41.

332 THE EPISTUEY OFS POLYCARP [Vv

Ue \ » if (é na
ἀπέχεσθαι ἀπὸ πάντων τούτων, ὑποτασσομένους τοῖς
7 \ 7 ΄- ~
πρεσβυτέροις Kat διακόνοις ὡς Θεῷ καὶ Χριστῷ: Tas
{2 ᾽ 7ὔ \ « ~ / ~
παρθένους ἐν ἀμώμῳ Kal ἀγνῆ συνειδήσει περιπατεῖν.
Wy,

3 ͵ > / \ ’ / 5)
Tas ἐλεήμονες, ἐπιστρέφοντες Ta ἀποπεπλανημένα, ἐπι-

\ ε / \ »
Kat ot πρεσβύτεροι δὲ εὔσπλαγχνοι, εἰς πάν-

/ / > ~ \ ΄
σκεπτόμενοι πάντας ἀσθενεῖς, μὴ ἀμελοῦντες χήρας ἢ
΄ ΠῚ / \ an > \ a
ὀρφανοῦ ἢ πένητος, ἀλλα προνοοΐντες dei TOF
κἀλοῦ ἐνώπιον Θεοῦ Kal ἀνθρώπων, ἀπεχόμενοι

“ 3 “ / 7 2 \
πασῆς ὀργῆς, προσωποληψίας, κρίσεως ἀδίκου, μακρὰν

5 ἀποπεπλανημένα] ἀποπλανημένα νο.
11 ὀφειλέται] ὀφιλέται t; ὀφιλέταις c (but s erased).

ληψίας vo.

2. ws Θεῷ xt-A.] See the note
on Ign. JZagn. 6. The contrast to
the language of Ignatius is not less
significant than the resemblance. It
is the ‘bishops,’ not the presbyters,
who stand in God’s place in Ignatius.
Either therefore there was no bishop
at Philippi when Polycarp wrote, or
Polycarp did not think fit to separate
his claims to allegiance from those
of the presbyters.

VI. ‘The presbyters also must be
tender and pitiful, bringing home the
strayed sheep, watching over the
sickly, taking care of the widow and
orphan and the poor man. Let them
have regard to what is good in the
sight of God and men, shunning all
unrighteousness and malice, abstain-
ing from covetousness, not credulous
or harsh in their judgments of others,
as conscious of their own infirmities.
We must forgive, if we would be for-
given; for all alike will stand before
the judgment-seat of Christ. So then
let us serve Him in all godliness ac-
cording to the teaching of the Apos-
tles and the Prophets, holding aloof
from all false brethren and hypo-
crites and deceivers.’

5. Ta ἀποπεπλανημένα] sc. mpo-

9 προσωποληψίας] προσοπω-
14 τῶν]

Bara ‘the strayed sheep’; Ezek. xxxiv.
3, 4 τὰ πρόβατά μου ov βόσκετε, τὸ
ἠἡσθενηκὸς οὐκ ἐνισχύσατε... καὶ TO πλα-
νώμενον οὐκ ἐπεστρέψατε (ν. 1.
ἀπεστρέψατε), I Pet. ii. 25 ἦτε γὰρ ὡς
πρόβατα πλανώμενα, ἀλλ᾽ ἐπε-
στράφητε νῦν ἐπὶ τὸν ποιμένα κ.τ.λ.,
comp. Ecclus. xvili. 13 διδάσκων καὶ
ἐπιστρέφων ὡς ποιμὴν TO ποίμνιον
αὐτοῦ. The word πρόβατα therefore
would naturally be supplied by the
readers of the letter. So too Iren.
i. 8. 4; αὑτὸν ἐληλυθέναι ἐπὶ τὸ πε-
πλανημένον, Afost. Const. il. 20 κατευ-
θύνων τὸ πεπλανημένον, ἐπιστρέ-
pov τὸ ἀφεστός, and again ζητῆσαι
καὶ σῶσαι τὸ πεπλανημένον. The stray-
ed and lost sheep of the parable
(Matt. xviii. 12 sq, Luke xv. 4 sq)
had an important place in some
Gnostic systems (Iren, 1. 8. 4, 1. 16. 1;
Hippol. Haer. vii. 52, p. 218); and
Simon Magus moreespecially brought
it into prominence by identifying it
with his Helena (Hippol. Haer. vi.
19, p- 174).

ἐπισκεπτόμενοι͵] Ezek. xxxiv. 11
ἐκζητήσω τὰ πρόβατά pov καὶ ἐπι-
σκέψομαι αὐτά; comp. Zech. x. 3. It
has therefore a Pastoral signifi-
cance.

v1] TO THE?) PHILIPPIANS: 333

το ὄντες πάσης φιλαργυρίας, μὴ ταχέως πιστεύοντες κατά
τινος, μὴ ἀπότομοι ἐν κρίσει, εἰδότες ὅτι πάντες ὀφει-
λέται ἐσμὲν ἁμαρτίας. εἰ οὖν δεόμεθα τοῦ Κυρίου ἵνα
ἡμῖν ἀφῆ, ὀφείλομεν καὶ ἡμεῖς ἀφιέναι: ἀπέναντι γὰρ
τῶν τοῦ Κυρίου καὶ Θεοῖ ἐσμὲν ὀφθαλμῶν, καὶ πᾶντδς
15 δεῖ TAPACTANAI τῷ BHMaTI τοῦ Χριοτοῦ, καὶ EKACTON
ymép ἑδυτοῦ λόγον δοῦνδι. οὕτως οὖν δουλεύσωμεν
αὐτῷ μετὰ φόβου καὶ πάσης εὐλαβείας, καθὼς αὐτὸς
ἐνετείλατο καὶ οἱ εὐαγγελισάμενοι ἡμᾶς ἀπόστολοι καὶ

ε ΄ ε / af ΄σ
οι προφηται οι προκηρυξαντες THY ἔλευσιν τοῦ Κυρίου

om. ἃ.
ten; αὐτοῦ vofp.
(om. οἱ) fp.

6. χήρας ἢ oppavov| See the note
on Ign. Smyrn, 6.

7. προνοοῦντες x.t.A.] 2 Cor. viil.
21 προνοοῦμεν yap καλὰ ov μόνον ἐνώ-
πιον Κυρίου ἀλλὰ καὶ ἐνώπιον ἀνθρώ-
mov; comp. Rom. xiii. 17. For the
genitive after προνοεῖν comp. I Tim.
v. 8, and above § 5.

11. ἀπότομοι] ‘sharp, ‘hasty. So
κρίσις ἀπότομος Wisd. vi. 6, in which
book the word occurs several times.

ὀφειλέται x.t.A.] ‘Retro spec-
tanti dicere licet quod prospicienti
negandum est Rom. viii. 12’, Zahn.
The meaning seems to be, ‘We have
put ourselves under the power of
sin (comp. Rom. iii. 9), we have con-
tracted obligations to sin.’ On the
probability that Polycarp is here
quoting from some previous writer,
see the note on εἰδότες ὅτι in § I.

12. εἰ οὖν δεόμεθα κιτ.λ.] An obvi-
ous reference to the Lord’s prayer,
Matt. vi. 12, 14, 15; comp. Matt
XVill. 35.

14. πάντας x.t.A.] Rom. xiv. 10
πάντες yap παραστησόμεθα τῷ βήματι
τοῦ Θεοῦ (ν.]. τοῦ Χριστοῦ), 2 Cor. ν.
10 τοὺς γὰρ πάντας ἡμᾶς φανερωθῆναι

πάντας] πάντες a (Pleziotes, but ?).
18 ἡμᾶς] tens L; ὑμᾶς vofpa.

15 δεῖ] δῆ v. τό ἑαυτοῦ]
19 οἱ προφῆται] προφῆται

δεῖ ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ
ἵνα κομίσηται ἕκαστος κιτιλ. We have
here a combination of both pas-
sages.

16. λόγον δοῦναι] A carrying out of
the metaphor of ὀφειλέτης; comp.
Rom. xiv. 12 dpa [οὖν] ἕκαστος ἡμῶν
περὶ ἑαυτοῦ λόγον [ἀπο]δώσει τῷ Θεῷ.

δουλεύσωμεν) See Ps. ii. 11, quoted
above ὃ 2; comp. Heb. xii. 28 λας
τρεύωμεν εὐαρέστως τῷ Θεῷ μετὰ εὐλα-
βείας καὶ δέους (the correct reading).

18. εὐαγγελισάμενοι ἡμᾶς] So Poly-
carp’s pupil Irenzeus speaks of him,
Flaer. iil. 3. 4 οὐ μόνον ὑπὸ τῶν ἀπο-
στόλων μαθητευθεὶς καὶ συναναστραφεὶς
πολλοῖς τοῖς τὸν Χριστὸν ἑωρακόσιν
ἀλλὰ καὶ ὑπὸ ἀποστόλων κατασταθεὶς
εἰς τὴν ᾿Ασίαν κιτ.λ., and lower down
ταῦτα διδάξας ἀεὶ ἃ παρὰ τῶν ἀποστόλων
ἔμαθεν κιτιλ.; again in the Letter to
Florinus Euseb. H. £. v. 20 τὴν μετὰ
Ἰωάννου συναναστροφὴν ὡς ἀπήγγελλε
καὶ τὴν τῶν λοιπῶν τῶν ἑωρακότων τὸν
Κύριον.

19. προκηρύξαντες κιτ.λ.] Acts vii.
52 τοὺς προκαταγγείλαντας περὶ τῆς
ἐλεύσεως τοῦ δικαίου; comp. Ign,

Philad. 5, 9.

334 THE EPISTLE OF POLYCARP [vi

ἡμών, ζηλωταὶ περὶ TO καλόν, ἀπεχόμενοι [τῶν] σκαν-
δάλων καὶ τῶν ψευδαδέλφων καὶ τῶν ἐν ὑποκρίσει
φερόντων τὸ ὄνομα τοῦ Κυρίου, οἵτινες ἀποπλανῶσι
κενοὺς ἀνθρώπους.

VIL.

CTON EN CAPKI €AHAYOENAI, ANTIYPICTOC ECTIN.

~ / a ΕῚ i c a a
Πᾶς γαρ, ὃς ἂν μὴ ὁμολογῇ Ἰηοοῦν Χρι-

Aceh \ \ ε ΄- \ , aA - 3
καὶ OS αν μῆ Ομολογῇ Το μαρτυριον του σταυρου, ΕΣ
τοῦ διαβόλου ἐστίν" καὶ ὃς av μεθοδεύη τὰ λόγια τοῦ
Κυρίου πρὸς τὰς ἰδίας ἐπιθυμίας, Leah λέγει μήτε

{ τῶν σκανδάλων] vofp; σκανδάλων (om. τῶν) ctna.
om. a, which also substitutes ἐκ τοῦ Θεοῦ for ἀντίχριστος.

vp; ὁμολογῆν (altered into ὁμολογεῖν) c.
6 ἐστιν] ἐστι τ; and so inl. 8.

2 ἐν] om. ἃ. 5 μὴ]
ὁμολογῇ] oftna; ὁμολογεῖ
Ἰησοῦν Χριστὸν... μὴ ὁμολογῇ] om. fp.
7 μαρτύριον] GS (Zingerle Jon. Syr. 1. p. 1)
L (but some Mss mysterium for martyrium; comp. the ν.]. in 1 Cor. ii. 1).

I. (ζηλωταὶ κιτ.λ.} 1 Pet. iii, 13 genitive subjective or objective—the

τοῦ ἀγαθοῦ ζηλωταὶ (the correct read-
ing), Tit. il. 14.

2. τῶν ev ὑποκρίσει κ-ιτ.λ.] Ign.
Ephes. 7 ἐν δόλῳ πονηρῷ τὸ ὄνομα
περιφέρειν, 1 Tim. lv. 2 ἐν ὑποκρίσει
ψευδολόγων.

VII. ‘He who disallows the incar-
nation is Antichrist ; he who rejects
the testimony of the Cross is of the
devil; he who denies the resurrec-
tion and the judgment, is of Satan.
Flee from all false teaching ; be in-
stant in fasting and prayer; entreat
God to deliver you from temptation,
The spirit may be willing, but the
flesh is weak,’

5. Πᾶς γάρ, x«.7.A.] Polycarp is
echoing the words of his apostolic
teacher, 1 Joh. iv. 2—4, where how-
ever the words Χριστὸν ἐν σαρκὶ ἐλη-
λυθότα in ver. 3 are probably inter-
polated from ver. 2; comp. also
2 Joh. 7. The reference is to the
errors of Docetism, which is so con-
stantly attacked in the contemporary
Epistles of Ignatius.

7. τὸ μαρτύριον τοῦ σταυροῦ] What
is the testimony of the cross? Is the

witness borne by, or the witness
borne to, the Cross? Probably the
former. Perhaps it refers especially
to the piercing of the side and the
issue of blood and water (Joh. xix.
34), as a proof of the reality of
Christ’s crucified body. Polycarp’s
master, 5. John, when he relates it,
lays special stress on the fact as a
testimony, ὁ ἑωρακὼς μεμαρτύρηκεν καὶ
ἀληθινὴ αὐτοῦ ἐστιν ἡ μαρτυρία ; Comp.
I Joh. ν. 6---ὃ, At all events Poly-
carp seems to be adducing the Cross,
as a witness against the Docetics ;
comp. Ign. Ephes. 18, Tradl. 11,
Philad. ὃ, Smyrn. 1, with the notes.

ἐκ τοῦ διαβόλου ἐστίν] 1 Joh. iii.
8; comp. Joh. viii. 44 ὑμεῖς ἐκ τοῦ
πατρὸς τοῦ διαβόλου ἐστέ.

8. μεθοδεύῃ]) ‘tamper with, ‘ per-
vert’; comp. Philo Vt. Moys. iil.
27 (p. 167) ὅπερ μεθοδεύουσιν οἱ λογο-
θῆραι καὶ σοφισταί, and for the con-
struction with πρός, Polyb. xxxviii.
4. 10 πολλὰ πρὸς ταύτην τὴν ὑπόθεσιν
ἐμπορεύων καὶ μεθοδευόμενος. SO με-
θοδεία, Ephes. iv. 14, vi. 11; and pe-
θοδος, Plut. Mor. 176 A ἐθαύμαζε τὴν

vit] TO THE PHILIPPIANS. 335

ἀνάστασιν μήτε κρίσιν, οὗτος πρωτότοκός ἐστι TOU
Catava. διὸ ἀπολιπόντες τὴν ματαιότητα τῶν πολ-
λῶν καὶ τὰς ψευδοδιδασκαλίας ἐπὶ τὸν ἐξ ἀρχῆς ἡμῖν
παραδοθέντα λόγον ἐπιστρέψωμεν, νήφοντες πρὸς
τὰς εὐχὰς καὶ προσκαρτεροῦντες νηστείαις, δεήσεσιν
αἰτούμενοι τὸν παντεπόπτην Θεὸν μὴ εἰςενεγκεῖν

ς ΄“ 2 , \ oO ’ \ \
ἡμᾶς εἰς πειρδομόν, καθὼς εἶπεν ὁ Κύριος: τὸ μὲν

πνεῦῖμὰ πρόθγμον, H

8 μεθοδεύῃ] μεθοδεύει νο.

στρέψωμεν] ἐπιστρέψομεν p.
letters being filled in later).

the letters inserted apparently afterwards.
15 παντεπόπτην] GL; dominum omnium S.

petitione et rogantes S.

μέθοδον τοῦ ἀνθρώπου.

τὰ λόγια τοῦ Κυρίου] The work of
Papias bore the title Λογίων Κυρια-
κῶν ἐξηγήσεως (Euseb. 1. £. ili. 39 ;
see Contemporary Review, August,
1875; Pp» 399)’; comp: | Clem.) Alex.
Quis Div. Salv. 3, p. 936. It was
natural that Polycarp, who had con-
versed with Apostles and personal
disciples of Christ, and was in the
habit of appealing to these conversa-
tions, should, like Papias, refer to
our Lord’s discourses as λόγια, which
might include oral traditions, rather
than as ἀπομνημονεύματα with Justin,
or εὐαγγέλια with later writers. The
word μεθοδεύῃ refers to perverse Ζ2:-
terpretations ; comp. Iren. i. pref. 1
ῥᾳδιουργοῦντες τὰ λόγια Κυρίου, ἐξη-
γηταὶ κακοὶ τῶν καλῶς εἰρημένων γινό-
μενοι, quoted by Zahn.

9. λέγει] For the change to the
indicative in the adversative clause
comp. Ps-Ign. Phzlad. 6.

μήτε ἀνάστασιν «.z7.A.] Comp. 2
Tim. ii. 18, and see the note on
[Clem. Rom.] ii. 9. Though not ne-
cessarily Docetic, this error was akin

τοῦ Κυρίου] GL; de 8.
tns; dzxerit 1,.. The words καὶ λέγῃ are omitted in a.
judicium esse Li; quod...est judictum S; κρίσιν εἶναι edd.
ἀπολειπόντες (sic) vofp (an itacism); see above § 2.

14 προσκαρτεροῦντες] προσκαρτες v (the missing
In o a space has been left after mpooxap- and

δὲ cApz ACOENHC.

9 λέγε! vofpc; λέγῃ
10 κρίσω] txt G;
11 ἀπολιπόντες] ctna;

12 τὸν] τῶν f. 13 ἐπι-

δεήσεσιν αἰτούμενοι] GL; et

to Docetism and arose from the same
religious temper.

10. πρωτότοκος k.t.A.] This is the
same expression which Irenzeus (Haer.
iii. 3. 4; comp. Euseb. H. E. iv. 14)
reports Polycarp as using of Mar-
cion at a later date.

II. τῶν πολλῶν] So above, ὃ 2 ἀπολι-
πόντες THY κενὴν ματαιολογίαν Kal τὴν
τῶν πολλῶν πλάνην. The same ex-
pression is used by Papias in a simi-
lar connexion, Euseb. H. £. ili. 39
ov yap τοῖς Ta πολλὰ λέγουσιν ἔχαιρον,
ὥσπερ οἱ πολλοί; Comp. Matt. xxiv.
52,2" ΘΟΤ Ἢ 1:

12. τὸν ἐξ ἀρχῆς κιτ.λ.1] Jude 3 τῇ
ἅπαξ παραδοθείσῃ τοῖς ἁγίοις πίστει.

12. νήφοντες κιὶλ.} I Pet. iv. 7
νήψατε εἰς προσευχάς.

15. παντεπόπτην] A word borrowed
from Clement of Rome, δὲ 55, 58 (64);
see the note on § 55.

μὴ εἰσενεγκεῖν κιτ.λ.} Another
reference (see above, ὃ 6) to the
Lord’s prayer (Matt. vi. 13, Luke
xi. 4).

16. τὸ μὲν πνεῦμα κ.τ.λ. Word for
word from Matt. xxvi. 44 (Mark xiv.

236 THE EPISTLE OF POLYCARP

[ντπ

/ oS ΄σ 4
VIII. ᾿Αδιαλείπτως οὖν προσκαρτερῶμεν TH ἐλ-
έ
=~ an ΄σ - , ΄σ J
πίδι ἡμῶν καὶ τῷ ἀρραβώνι τῆς δικαιοσύνης ἡμῶν, OS
\I = a > , ς a \ ς
ἐστι Χριστὸς ᾿Ιησοῦς, ὃς ἀνήνεγκεν ἡμῶν τὰς AmMap-
Tiac τῷ ἰδίῳ οὦμλτι ET) τὸ ξύλον, GC AMAPTIAN
OYK ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ CTOMATI
> a 3 \ > ε “ . “ > > ~ /
αὐτοῦ ἀλλὰ δι nuas, la ζήσωμεν ἐν QUTW, παντα
, \ S: / - ΄ a
ὑπέμεινεν. μιμηταὶ οὖν γενώμεθα τῆς ὑπομονῆς αὐτοῦ |:
\ 74 / \ \ af > a 7
καὶ ἐὰν πάσχωμεν διὰ τὸ ὄνομα αὐτοῦ, δοξάζωμεν

ὑπέμεινεν] ὑπέμεινε ta.

so app. οὖ, but corr. πάσχωμεν o**.

11 τῷ λόγῳ THs δικαιοσύνης] GL; om. Eus. #. L. iii. 36.

38), where it is introduced by the
words γρηγορεῖτε καὶ προσεύχεσθε ἵνα
μὴ εἰσέλθητε εἰς πειρασμόν. Polycarp
evidently has this context in view
here.

VIII. ‘Let us cleave steadfastly
to Jesus Christ our hope. He bore
His cross patiently; He was without
sin and without guile; He suffered
all things for our sakes. Let us there-
fore follow Him and suffer gladly
for His name, if need be, for He has
given us an example.’

I. τῇ ἐλπίδι ἡμῶν] See the note
on Ign. Magn. τι.

2. τῷ ἀρραβῶνι] ‘the pledge’; i.e.
Christ’s life and death are the earnest
and assurance of our righteousness,
our justification, which is begun in
Him now and will be completed here-
after. Thus ἀρραβὼν is used in its
proper sense, as in 2 Cor. i. 22, v. 5,
Ephes. i. 14.

ὅς] See the note on Ign. Magn.
7:

3. ὃς ἀνήνεγκεν κιτ.λ.] Quoted with
slight variations from 1 Pet. ii.
24.

4. ὃς ἁμαρτίαν x«.t..] Word for
word from 1 Pet. ii. 22.

6. δι ἡμᾶς κα, λ.} 91 Pet, Hen,

αὐτοῦ] csta; om. vofp.
text but added with an tows in the marg.

In n it is omitted in the
8 πάσχωμεν] πάσχομεν v, and
δοξάζωμεν] ctnsao**f L; δοξάζομεν vo*p.
12 ὑπομονήν] ὑπομέ-
24, Χριστὸς ἔπαθεν ὑπὲρ ὑμών.. «ἵνα ζή-
σωμεν, I Joh. iv. 6 ἵνα ζήσωμεν δι᾿
αὐτοῦ, Ign. Polyc. 3 τὸν κατὰ πάντα
τρύπον Ot ἡμᾶς ὑπομείναντα.

7. μιμηταὶ οὖν κιτ.λ.)] The rest of
this paragraph is suggested by the
context of the same passage in S.
Peter, where the Apostle enforces
the duty of ὑπομονή, using the same
word ὑπογραμμός (ver. 21), and con-
trasts the suffering in a good cause
with the suffering for faults com-
mitted. To another part of the con-
text (ver. 25) Polycarp has already
alluded in the beginning of § 6.

8: “καὶ ἐν καλὴ Al Pet τ τὰ
εἰ δὲ ὡς Χριστιανός (πάσχει), μὴ
αἰσχυνέσθω, δοξαζέτω δὲ τὸν Θεόν.
The reading δοξάζωμεν therefore is to
be preferred to δοξάζομεν, though
either would make sense.

9. ὑπογραμμὸν] See the note on
Clem. Rom. 5.

IX. ‘Therefore be obedient and
practise patient endurance such as
ye saw in Ignatius and Rufus and
others from among yourselves, yea
in Paul himself and in the other
Apostles. All these have won the
prize. They have gone to their own
place: for they loved not the pre-

vii] TO! RHE PATE IR ER VAN's

399.

/ ΄ \ - \ ε \ " us
αὐτόν. τοῦτον γὰρ ἡμῖν Tov ὑπογραμμὸν ἔθηκε δι
΄ \ na > > ff
ἑαυτοῦ, καὶ ἡμεῖς τοῦτο ἐπιστεύσαμεν.
I ΄σ 3 / € = ~ ΄
X. Παρακαλώ οὖν πάντας ὑμᾶς πειθαρχεῖν τῷ
7 4 / \ ΄- ~ 7 εἶ
λόγῳ τῆς δικαιοσύνης καὶ ἀσκεῖν πᾶσαν ὑπομονήν, ἣν
\ af > 3 \ > / 3 ~ y
καὶ εἴδατε KAT ὀφθαλμοὺς οὐ μόνον ἐν τοῖς μακαρίοις
> 7 \ / \; %e Δ \ Ἀπ of
Iyvatio καὶ Ζωσίμῳ καὶ Ῥούφῳ, ἀλλα καὶ ἐν ἄλλοις
~ > ε ΄σ \ > » ΄σ ΄ \ ΄ =
τοῖς ἐξ ὑμών Kal ἐν αὐτῷ IlavXw καὶ τοῖς λοιποῖς

> 7 , J fe / > >
αποστολοις" πεπεισμένους OTL OUTOL TWAVTES OYK EIC

νειν VO. ἣν καὶ] ἣν (om. καὶ) Eus.
(edd.).
Eus; ἡμῶν ca; nobis L.
ἄλλοις νοῦ (but corr. οὗ ἢ alone.
-νοι9) Eus; πεπεισμένων c.

sent world, but Him who died and
rose for us.’

Il. τῷ λόγῳ «t.A.] Heb. v. 13
λόγου δικαιοσύνης.

13. paxapios| See the note on
§ 3.

14. Ζωσίμῳ] Zosimus and Rufus
have a place in the Wartyrol. Roman.
p. 844 (Colon. 1610) under Dec. 18,
‘Philippis in Macedonia natalis sanc-
torum martyrum Rufi et Zosimi, qui
ex eo numero discipulorum fuerunt,
per quos primitiva ecclesia in Judaeis
et Graecis fundata est; de quorum
etiam felici agone scribit S. Poly-
carpus in Epistola ad Philippenses,’
following earlier Latin Martyrologies.
From the connexion of names how-
ever it may fairly be inferred that
they did not suffer at Philippi itself,
but belonged to that company of
martyrs (mentioned in § 1) whom the
Philippians received in passing and
escorted on their way to Rome. Zahn
(ΛΓ. v. A. p. 292 sq) suggests that
they may have been Bithynian Chris-
tians who joined the saint at Philippi
or Neapolis and were carried with
him to Rome, having been sent thi-
ther by Pliny; Plin. “2252. 97 * Fue-

ΠΝ ΠῚ:

14 Ζωσίμῳ καὶ 'Ῥούφῳ] GL; Ῥούφῳ καὶ Δωσίμῳ Eus.
ἐν αὐτῷ] vofpL Eus; αὐτῷ (om. ἐν) ctna.

13 εἴδατε] ἴδατε νοῦ ; εἴδετε tenao** fp Eus

τ5 ὑμῶν] vofptn
λοιποῖς]
16 πεπεισμένους) vofptan (but resembling

runt alii similis amentiae; quos, quia
cives Romani erant, adnotavi in
urbem remittendos.’ The Latin Mar-
tyrologies obviously know of them
only from this notice in Polycarp,
which they interpret in their own
way. Both names, Zosimus and
Rufus, are fairly common. They both
appear in the same inscriptions in
Boeckh, Corp. luscr. Graec. 192, 244,
1969, 3664. In no. 1969, at Thessa-
lonica, the name Valens also found
in Polycarp’s Epistle (ὃ 11) occurs.
So also we meet with the three names
on different tablets of the same Latin
inscription, C./.Z. 111. 633, at Philippi
itself. The Rufus of Polycarp is pos-
sibly the same who is mentioned in
Rom, xvi. 13, and this latter again
may with some degree of probability
be identified with the son of Simon
the Cyrenian and brother of Alex-
ander (Mark xv. 21); but the name
is not rare.

15. τοῖς ἐξ ὑμῶν] Philippi was a
persecuted church even in the time
of 5. Paul: Phil. i. 7, 28—30, comp.
2 Cor. viii. 2.

16. οὐκ eis κενὸν x.7.4.] From Phil.
ii. 16; comp. Gal. ii. 2.

338 THE EPISTLE OF POLYCARP

[1x

\ 3: 3 > > , \ ΄ \
κενὸν ἔλραμον, GAN ἐν πίστει καὶ δικαιοσυνή, Kat
/ 3 \ > f > a , > \ \ ΄σ
ὅτι εἰς τὸν ὀφειλόμενον αὐτοῖς τόπον εἰσὶ Tapa τῷ

(εὶ \ / \ ι a > ῃ
Κυρίῳ, ᾧ και συνέπαθον. οὐ yap τὸν NYN ἠγὰπησὰν
Sin ’ \ \ ¢ \ ε ~ εἰ ἢ \ 3 ε =
αἰῶνα, ἀλλὰ τὸν ὑπὲρ ἡμῶν ἀποθανόντα Kat δι᾿ ἡμᾶς

\ ΄σ - /
ὑπὸ τοῦ Θεοῦ ἀνασταντα.

[X. "Ey τούτοις οὖν στή- X. In his ergo state et

Cm € 7 ΄-
κετε, τῷ ὑποδείγματι τοῦ Ku-
é
ρίου ἀκολουθοῦντες, ἑλραῖοι TH

͵ \ > ' a
TICTE! KL AMETAKINHTOI], TH

PiAdACAHIA EC

2 τῷ Κυρίῳ] G; κυρίῳ Eus; τῷ θεῷ a (but κυρίᾳ is written above).
4 δι’ ἡμᾶς ὑπὸ] Here the mss of G fail us, running

νοῦν c (but corr. in marg.).

ANAHAOYC

Domini exemplar sequi-
mini, firmi in fide et tmmu-
tabiles, fraternitatis ama-
tores diligentes invicem, in

2 viv]

into the Epistle of Barnabas ὃ 5 τὸν λαὸν k.7.X. The remaining three words of the

sentence are from Eus ]. c.

zmttabtles ν.

The editor of a speaks as if this Ms had these three
words, but this is probably inadvertence.
10 invicem] om. m alone.

8 immutabiles] zztadzles t 5
II mansuetudine] #zansze-

tudinem, all the Mss apparently. Yet I have altered without scruple, such errors

2. eis] For this preposition after
εἶναι see the note on Ign. Rom. 1
εἰς τέλος εἶναι.

τὸν ὀφειλόμενον κιτ.λ.}] An expres-
sion derived from Clem. Rom. 5,
where it is used of S. Peter.

mapa τῷ Κυρίῳ] See the note on
Phils i, 25:

3. ovvérabov| Rom. viii. 17 εἴπερ
συνπάσχομεν ἵνα καὶ συνδοξασθῶμεν.

τὸν νῦν «.t.A.| The expression is
from 2 Tim. iv. 10.

4. τὸν ὑπὲρ κιτ.λ.}] Comp. 2 Cor.
v. 15, 1 Thess. v. 10; and especially
Ign. Rom. 6 ἐκεῖνον ζητῶ τὸν ὑπὲρ
ἡμῶν ἀποθανόντα, ἐκεῖνον θέλω τὸν δι᾽
ἡμᾶς ἀναστάντα.

X. ‘Follow the example of Christ.
Be firm in the faith; be kindly,
affectionate, and helpful one to ano-
ther; despise no man. Do good,
while you can. Submit one to ano-
ther. So live, that your good works
may be manifest to the Gentiles, and
that Christ’s name may not be blas-
phemed through you. Teach all men

to be sober, even as ye yourselves
walk.’

8. firmi in fide etc] 1 Cor. xv. 58
ἑδραῖοι γίνεσθε, ἀμετακίνητοι, Col. i. 23
τῇ πίστει τεθεμελιωμένοι καὶ ἑδραῖοι καὶ
μὴ μετακινούμενοι x.t.d., Ign. “2765.
IO ὑμεῖς ἑδραῖοι τῇ πίστει (COMp.
Polyc. 3).

9. fraternitatis amatores] 1 Pet.
ii. 17 τὴν ἀδελφότητα ἀγαπᾶτε (Comp.
iii. 8); see however the note on ‘al-
terutri praestolantes’ below.

Io. in veritate] It may be a ques-
tion whether these words should not
be connected with the preceding
clause, as in 2 Joh. 1, 3 Joh. 1, ἀγαπῶ
ἐν ἀληθείᾳ. In this case ‘mansuetu-
dine Domini’ would be attached to
‘sociati.’

II. mansuetudine Domini] 2 Cor.
x. I τῆς πραὕὔτητος καὶ ἐπιεικείας TOU
Χριστοῦ; comp. Ign. Phzlad. 1 ἐν
πάσῃ ἐπιεικείᾳ Θεοῦ, Ephes. 10 ἀδεὰ-
φοὶ αὐτῶν εὑρεθῶμεν τῇ ἐπιεικείᾳ, μιμη-
ταὶ δὲ τοῦ Κυρίου κιτιλ. See for ἃ
similar expression § 5 κατὰ τὴν ἀλή-

x] TO -THE PHILIPPIANS.

veritate sociati, mansuetu-

dine Domini alterutri prae-

990

φιλόοτοργοι, TH ἀληθείᾳ κοι-
νωνοῦντες, TH ἐπιεικείᾳ τοῦ Kv-
ἐ

ρίου A\AHAOYC προηγούμενοι,

stolantes, nullum_ despici-

μηδενὸς καταφρονοῦντες.

δγ-

entes. Cum potestis bene-
\ 3) 3 = \
: ; : NATOI ONTEC ΕἾ TOIEIN
15 facere, nolite differre, quia. ; i aha
: αναβάλλεσθε, ὅτι ἐλεημο-
Eleemosyna de morte liberat. : ‘ : S
CYNH EK BANATOY Pye Tam:
4, vb) - ’ > ες ,
Omnes vobis invicem sub TAN τ Ἐς AAAI στ To ae
jectt estote, conversationem te, THN ANACT POPHN Ὑμῶν
= “7° / 3: 2
vestram irreprehensibilem ἀνεπίλημπτον ἔχοντες ἐν

being very common: e.g. in the Vulg. of Rom. xii. ro (quoted in the lower notes)
the two oldest Mss, Am Fuld, have carztatem, and Fuld has also honorem.

12 Domini] om. m alone.

Possitis rpmf.
hensibilem (inreprehenstbilem) ovbet.

θειαν τοῦ Κυρίου.

12. alterutri praestolantes] ‘decng
beforehand with one another, ‘ fore-
stalling one another. In Lam. iti. 26
this verb praestolarz corresponds to
ὑπομένειν, in Job vii. 2 to ἀναμένειν, in
Judges xvi. 2 to ἐνεδρεύειν, in the
LXxX, while the substantive praestola-
tio takes the place of ἐλπίς in several
passages; comp. Ronsch J//ala τι.
Vulgata pp. 76, 301. It denotes
properly ‘to be beforehand at a place
and waiting for another,’ and so ‘to
anticipate,’ ‘to forestall.’ For the de-
rivation see Peile’s Greek and Latin
Etymology p. 43. I have rendered
it by προηγούμενοι, from Rom. xii. ΤῸ
τῇ φιλαδελφίᾳ εἰς ἀλλήλους φιλόστορ-
γοι, τῇ τιμῇ ἀλλήλους προηγούμενοι
(carttate fraternitatis invicem adilt-
gentes, honore invicem praevententes
Vulg.), where προηγούμενοι signifies
‘being beforehand with,’ as Chry-
sostom says, μὴ μένε φιλεῖσθαι παρ᾽
ἑτέρου ἀλλ᾽ αὐτὸς ἐπιπήδα τούτῳ καὶ
κατάρχου. If I am right in this con-
jecture as to the source of the ex-

alterutri] alterutrum o.

praestantes (prestantes) mf, and app. p (see Dressel).
19 irreprehensibilem habentes] rspsmf; coms¢derantes trrepre-

praestolantes] rovbct;
14 potestis] ovbest;

pression, the context of Polycarp,
‘fraternitatis amatores diligentes in-
vicem,’ will probably be a rendering
of τῇ φιλαδελφίᾳ εἰς ἀλλήλους φιλό-
στοργοι. Zahn reproduces the Greek,
ἐπιείκειαν Κυρίου ἀλλήλοις ἐπιχορη-
γοῦντες ; but assuming Praestolantes
(not praestantes) to be the correct
reading in the Latin, as he rightly
does, it is difficult to get this sense
out of the words.

14. Cum potestis etc] Prov. iii. 28
μὴ εἴπης, ᾿Επανελθὼν ἐπάνηκε, αὔριον
δώσω, δυνατοῦ σοῦ ὄντος εὖ ποιεῖν.

16. Eleemosyna etc] A quotation
from Tobit iv. 11, xii. 9.

17. invicem subjecti] Ephes. v.
21 ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ
Χριστοῦ, I Ῥεῖ. ν. 5 πάντες δὲ ἀλλήλοις
[ὑποτάγητε], Ign. Magn. 13 ὑποτάγητε
τῷ ἐπισκόπῳ καὶ ἀλλήλοις.

18. conversationem etc] From
1 Pet. ii. 12 τὴν ἀναστροφὴν ὑμῶν ἐν
τοῖς ἔθνεσιν ἔχοντες καλήν, ἵνα, ἐν ᾧ
καταλαλοῦσιν ὑμῶν ὡς κακοποιῶν, ἐκ
τῶν καλῶν ἔργων ἐποπτεύοντες κ-ιτιλ.

22——2

340

τοῖς GONECIN, INA ἐκ τῶν κὰἂ-

5 5 ΕΝ \ ε =
λῶν ἔργων ὑμών καὶ ὕὑυμεις

Ἔ

ἔπαινον λάβητε καὶ ὁ
μὴ βλασφημῆται ἐν

5.1, ΜᾺ \ - \ 3, a
oyal δὲ, A’ oy TO GNOMA TOF

Kypioy BAACDHMEITAI.

φροσύνην οὖν πάντας διδάσ-

3 © \ ΄ > ,
KETE, ἐν ἡ καὶ ὑμεῖς AVATTPE-
ἐ

φεσθε.]

2 bonis] omnibus f alone.

MSS apparently.

5. Vae autem etc] See the note
on Ign. Zrall. 8 οὐαὶ yap δι’ οὗ ἐπὶ
ματαιότητι TO ὄνομά μου βλασφημεῖται.

8. in qua εἴ vos etc] 1 Thess. iv.
1 καθὼς καὶ περιπατεῖτε. The word
here may have been either ἀναστρέ-
φεσθε or πολιτεύεσθε (§ 5).

XI. ‘I grieve exceedingly over
your presbyter Valens, that he should
so forget his office. Avoid covetous-
ness. Abstain from all evil. How
can a man teach others, when he is
unable to govern himself? Covet-
ousness is idolatry. The covetous
man shall be judged as a Gentile ;
whereas the saints shall themselves
judge the world, as Paul teacheth.
Not that I am aware of any such
fault in you, among whom Paul
laboured and of whom he boasted in
all the churches at a time when we
Smyrnezeans were not yet converted
to Christ. I grieve greatly for Va-
lens and his wife. God grant them
true repentance. Treat ye them with
moderation, and restore them as err-
ing members, that your whole body
may be made whole. So doing, ye
shall edify yourselves.’

11. Valente] The name Valens
seems to have been common at Phi-

THE EPISTLE OF

Κύριος

ὑμῖν.

σω-

5 autem] txt rpmf; add. 221 ovbet.
byter factus est] factas est presbiter p alone.

POLYCARP [x

habentes in gentibus, ut ex
bonis operibus vestris et vos
laudem accipiatis et Domi-
nus in vobis non blasphe-
metur. Vae autem fer quem
nomen Domini blasphema-
tur. Sobrietatem ergo do-
cete omnes, in qua et vos

conversamini.

II pres-
13 ignoret is] 2gvoretis, all the

15 vos ut abstineatis vos] ὁ (?); τε abstineatis vos rpf; vos

lippi. It is found not less than four
times on the tablets of one Latin
inscription at this place, C./.Z. III.
633, L. Nutrius Valens Jun., M. Pub-
licius Valens, M. Plotius Valens,
Sedius Valens, besides occurring in
other inscriptions in the same neigh-
bourhood, 2. 640, 690: comp. the
note on Ζωσίμῳ ὃ 9. See also Phi-
lippians p. 64.

14. locum] i.e. τόπον ‘the office’ ;
see the note on Ign. Polye. τ.

qui datus etc] ὃ 3 τὴν δοθεῖσαν ὑμῖν
πίστιν ; comp. § 4.

15. abstineatis etc] ‘Abstinere se
a’ is the common rendering of ἀπέ-
χεσθαι, §§ 2, 6 (bis).

16. avaritia] The original was
probably φιλαργυρίας, as φιλαργυρία is
always rendered by avaritia (δὲ 2, 4,
6) and ἀφιλάργυροι by avarz (ἢ 5). On
the other hand πλεονεξία, in the only
passage where it occurs, is translated
by concupiscentia § 2. Some indeed
suppose the original here to have
been πλεονεξίας, to which they give
the meaning ‘sensuality, unclean-
ness.’ But whether we adopt πλεον-
εξίας or not, the vice here denounced
is clearly avarice: for (1) From the
repeated denunciations of φιλαργυρία

LO THE PHILIPPIANS: 341

ΧΙ]

1o ΧΙ. Nimis contristatus [ XI. "Ayav ὑπερελυπήθην

15 Moneo itaque vos, ut absti-

sum pro Valente, qui pres-
byter factus est aliquando
apud vos, quod sic ignoret
is locum qui datus est ei.

neatis vos ab avaritia et si-
tis casti veraces. Abstinete

Qui

autem non potest se in his

vos ab omni malo.

ut abstineatis mvsbests.

17 veraces] rpmvbeft ; e¢ veraces os.

ὑπὲρ Οὐάλεντος TOU TOTE TpET-
βυτέρου γενομένου παρ᾽ ὑμῖν,
ὅτι οὕτως ἀγνοεῖ τὸν δοθέντα
αὐτῷ τόπον. νουθετῶ οὖν ὑμᾶς
ἵνα ἀπέχησθε φιλαργυρίας καὶ

ε ey \ 3 ΄σ 3 /
ayvo. nTe Kal ἀληθεῖς. ἀπέ-

\ te ες \ \
χεσθε παντὸς κακοῦ. ὁ δὲ μὴ

7 \ 3 /
δυνάμενος ἑαυτὸν ἐν τούτοις

Ig non

potest se in his] p; 2 his non potest se bestsvs; non potest in his se rmf; non

potest se (om. 272 his) o.

elsewhere in this epistle (see the note
on § 4), it is clear that Polycarp had
some notable example of this sin
fresh in his memory; (2) The wife of
Valens was implicated in the crime,
and this points rather to some sordid
and dishonest money transaction, as
in the case of Ananias and Sapphira;
(3) In the context allusion is made
to Col. ill, 5 καὶ τὴν πλεονεξίαν ἥτις
ἐστὶν εἰδωλολατρεία, or to Ephes. v. 5
πλεονέκτης, 0 ἐστιν εἰδωλολάτρης, Which
point plainly to the worship of mam-
mon ; (4) In all the instances where
πλεονέκτης, πλεονεκτεῖν, πλεονεξία, are
supposed to refer to sins of sen-
suality, the words either have been
misinterpreted or derive this mean-
ing from something in the context:
see the note on Col. ili. 5.

17. casti] Assuming this word to
stand for dyvoi, it has been supposed
to point to some sin of unchastity on
the part of Valens. We may indeed
allow that the original was more pro-
bably ayvot than καθαροί, both be-
cause the former is the more natural
equivalent, and because ἁγνός, ἁγνεία,
are elsewhere in this epistle rendered
by castus, castitas, δὲ 4,5: but ayvot

might still apply to the absence of
sordid and dishonest motives, as
e.g. in Phil. 1. 17 Χριστὸν καταγγέλ-
λουσιν οὐχ ἁγνῶς : see Pind. Οδνηιῤ.
ili. 21 ἁγνὰ κρίσις. Here it would be
altogether appropriate, because ava-
rice is denounced as idolatry, and
ἁγνεία denotes purity of worship as
opposed to the cultus of idols (1
Macc. xiv. 36). This idea is carried
out in the words ‘ab idololatria cozz-
guinabitur’ below. The other epi-
thet veraces again points to dis-
honesty, rather than unchastity, as
the vice which is here condemned.
It is worth observing however that
there is no authority for the conjunc-
tion e¢ in the Latin text, and perhaps
the two adjectives ‘casti veraces’ are
alternative renderings of one word
εἰλικρινεῖς, Which by an accident have
both retained a place in the text.

Abstinete vos etc] 1 Thess. v.
22 ἀπὸ παντὸς εἴδους πονηροῦ ἀπέ-
χεσθε.

18. Qui autem etc] Comp. 1 Tim.
lil. 5 εἰ δέ τις τοῦ ἰδίου οἴκου προστῆναι
οὐκ οἶδεν, πῶς ἐκκλησίας Θεοῦ ἐπιμελή-
σεται;

19. in his] 1.6. ‘in matters relat-

342

σ΄ ΄- ε ,ὔ ΄σ΄
κυβερνᾶν, πῶς ἑτέρῳ τοῦτο
΄ « Cy \ 3 /
καταγγελλει: OS εαν μὴ aTrE-
ε \ >
χηταιφιλαργυρίας, ὑπὸ εἰδωλο-
/ \ «“ἶ
λατρείας μιανθήσεται καὶ wo-
-~ of /
περ ἐν τοῖς ἔθνεσιν κριθήσεται,

« > 32: Li
OLTLVES ΟΥ̓Κ EFN®WCAN KPICIN

Kypioy.

οἱ ἅγιοι TON KOCMON κρινοῦ-
> \
ἐγὼ

\ - af ? ε«
δὲ οὐδὲν τοιοῦτο ἔγνων ἐν ὑμῖν

cin; ὡς Παῦλος διδάσκει.

Δ af Ὁ ie
οὐδὲ ἤκουσα, ἐν οἷς ἐκοπίασεν

ἐν ἀρχή επιοτολδῖς αὐτοῦ.
ἐ

THE EPISTLE OF

H οὐκ OIAAMEN ὅτι

ts a ~ 53
O μακαρίος Παῦλος, τοις ουσιν

POLYCARP [x1

gubernare, quomodo 41]

pronuntiat hoc? Si quis
non se abstinuerit ab ava-
ritia, ab idololatria coin-
quinabitur, et tanquam in-
ter gentes judicabitur, qui
ignorant gudicium Domint,
Aut nescimus, quia sancti
mundum judicabunt ? sicut
Paulus docet. Ego autem
nihil tale sensi in vobis vel
audivi, in quibus laboravit
beatus Paulus, qui estis in
principio efzstulae ejus: de

1 alii pronuntiat hoc] c; alio pronuntiat (-ciat) hoc ovbt; ali hoc pronuntiat

rs; hoc alio pronuntiabit m; hoc aliud pronuntiatur (-ciatur) fp.
abstinuerit] rpf; se on abstinuerit m; non abstinuerit se osvsbests.
8 Aut] rpm; aut wt f; ax osvbests.

rpvbet; guae mf; gut autem os.

ing to gain,’ and accordingly ‘hoc’
is ‘the duty of abstaining from ava-
rice.’

4. ab idololatria etc] See the
passages, Col. iii: 5, Ephes. v. 5,
quoted above, with the note on the
former. The Latin ‘coinquino’ is
a rendering of μιαίνω in 1 Mace. i.
Ogee: 1 ἀπ srerm: (and. 210) 1
ἵπι 1:

5. tanquam etc] The nations
(ἔθνη) shall appear at the bar; the
chosen λαὸς shall sit in judgment :
comp. Is. xlii. 1 ἔδωκα τὸ πνεῦμά pov
ἐπ᾽ αὐτόν, κρίσιν τοῖς ἔθνεσιν ἐξοίσει
(quoted in Matt. xil. 18), Dan. vii. 22
(LXX) τὸ κρίμα ἔδωκεν ἁγίοις ὑψίστου,
Wisd. iii. ὃ κρινοῦσιν ἔθνη. For the
expression ‘tanquam inter gentes’
comp. Matt. xviii. 17 ὥσπερ ὁ ἐθνι-
KOS.

6. qui ignorant etc] Jer. v. 4 οὐκ
ἔγνωσαν ὁδὸν Κυρίου καὶ κρίσιν Θεοῦ.

3 non se
6 qui]
τι vel]

8. Aut nescimus etc] A reference
to 1 Cor. vi. 2 ἢ οὐκ οἴδατε ὅτι οἱ ἅγιοι
τὸν κύσμον κρινοῦσιν ;

10. Egoautem etc] Ign. Zrad/. 8
Οὐκ ἐπεὶ ἔγνων τοιοῦτόν τι ἐν ὑμῖν:
comp. 77αρηι. τι.

13. qui estis etc] ‘ye who in the
beginning (of the Gospel) were his
letters (of commendation).’ For ‘in
principio’ comp. Phil. iv. 15 ev ἀρχῇ
τοῦ εὐαγγελίου, and see above ὃ 1 ἐξ
ἀρχαίων καταγγελλομένη χρόνων ; and
for ‘epistulae ejus,’ 2yCor. ti) 24
ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε. This inter-
pretation was, I believe, first sug-
gested by Nolte (see Hefele, ed. iv)
and is adopted by Hofmann Hez/ige
Schrift Neuen Testaments IW. 3. p.
IOI, V. p. 29. Supposing it to be
correct, the present tense ‘estis’ 15
probably a mistranslation of the am-
biguous participial form; see the
parallel instance in ὃ 13 ‘de his qui

χα]

vobis etenim gloriatur in
omnibus eccleszis, quae so-
lae tunc Dominum cogno-
verant ; nos autem nondum
cognoveramus. Valde ergo,
fratres, contristor pro illo
et pro conjuge ejus, quibus
det Dominus poenitentiam
veram. Sobrii ergo estote
et vos in hoc; et zon sicut
tmimicos tales existimetis,
sed sicut passibilia membra
et errantia eos revocate, ut

omnium vestrum corpus

TO THE PHILIPPIANS. 343

’ A \ τῇ Ἢ
περὶ ὑμῶν yap κλγχᾶτδι ἐν
΄ a > ’ J
σασαῖις TAIC EKKAHCIAIC, ALTLVES
(i? / \ / >}
μόναι τότε Tov Κύριον ἔγνω-
a \ a}
σαν, ἡμεῖς δὲ οὔπω ἐγνώκειμεν.
7 S ΄σ "
λίαν οὖν ὑπερλυποῦμαι, ἀδελ-
\ 3 “ \ ς \ ΄
φοί, ὑπερ αὐτοῦ καὶ ὑπὲρ τῆς
\ 3 σι Ὁ / € i/
γυναικὸς αὐτοῦ" οἷς Own ὁ Kv-
/ 3 /
ptos μετάνοιαν ἀληθινήν. σω-
3. \ ε ΄σ 3
φρονήσατε οὖν καὶ ὑμεῖς ἐν
7ὔ \ \ c 2 \
TOUTW, KAI MH WC Εχθρογο
ε a \ / 3 3
ἡγεῖοθε TOUS τοιούτους, αλλ
ς If \ \ /
ws pweAn παθητὰ Kal πλανω-
᾽ , J /
μενα ἐπιστρέψατε, ἵνα πάντων

΄σ \ a 7
ὑμῶν τὸ σωματεῖον σωζηται"

om. m alone. 15 etenim] rsosvsesb; e¢ enim t; enim pmf. 16 solae tunc
Dominum] pmf; dem solae tunc rsosvsbests. Ig cognoveramus] rpm;

noveramus osvbesfts.
vestrane Υ.

cum 60 szzt’ with the note. If this
interpretation be rejected, the only
alternative is to suppose with Smith
that ‘laudati’ or some similar word
has fallen out, and that ‘in principio
epistolae ejus’ refers to the Apostle’s
commendation of the Philippians in
Phil. i. 3—9; but the phenomena of
the Mss lend no support to this con-
jecture.

14. de vobis etc] 2 Thess, i. 4
ὥστε ἡμᾶς αὐτοὺς ἐν ὑμῖν ἐγκαυχᾶσθαι
ἐν ταῖς ἐκκλησίαις τοῦ Θεοῦ.

18. nos autem] i.e. ‘we Smyr-
neeans.’ Nothing is heard of Chris-
tianity at Smyrna at the time when
the Philippian Church was founded.
A few years later however (Rev. ii. 8)
there was an important Church there.
Probably the conversion of Smyrna,
as of Colosse, was an indirect con-

21 et pro] psmsosbesfs; e¢ (om. 270) rvt.
25 existimetis] aestimetés f.

23 veram |
27 eos] om. m alone.

sequence of 5. Paul’s long sojourn at
Ephesus; comp. Acts xix. 10, 26
(πάντας τοὺς κατοικοῦντας τὴν ᾿Δσίαν,
σχεδὸν πάσης τῆς ᾿Ασίας).

21. quibus det ete]; 2. 10 ΤΣ 2
μήποτε δῴη αὐτοῖς ὁ Θεὸς μετάνοιαν εἰς
ἐπίγνωσιν ἀληθείας.

23. Sobrii...estote] σωφρονήσατε,
i.e. ‘be moderate in your punishment
of the offender.’

24. non sicut etc] 2 Thess. ili. 15
καὶ μὴ ὡς ἐχθρὸν ἡγεῖσθε, ἀλλὰ νουθε-
τεῖτε ὡς ἀδελφόν.

26. passibilia] i.e. “711. For this
sense of παθητὸς comp. Plut. Vz.
Pelop. 16 τὸ θνητὸν καὶ παθητὸν ἀπο-
βαλόντας. The word occurs, though
in a somewhat different sense, Acts
xxvi. 23, Ign. Aphes. 7, Polyc. 3.

28. omnium vestrum corpus] For
σωματεῖον see Ign. Swzyrm. 11, where

344 ‘THE EPISTLE OF

τοῦτο γὰρ ποιοῦντες, ἑαυτοὺς
οἰκοδομεῖτε. |

[XII πέπεισμαι γὰρ ὅτι
εὖ γεγυμνασμένοι ἐστὲ ἐν ταῖς
ἱεραῖς γραφαῖς καὶ οὐθὲν ὑμᾶς
λέληθεν"

/ ΄σ
τραπται. μόνον, ὡς ταῖς γρα-

3 \ \ > > /
εμοι δὲ OUK επιτε-

΄-- / af > '
pais ταύταις eElpnTal, ὀρτγί-

Ζεοθε KAI MH AMAPTANETE,

Δ εἰε δ ον qe , > ‘
καὶ O HAIOC MH ETTIAYETO ETT!
a ς tal /
TAPOPFICM®@ ὑμῶν. μακα-
ε 7 « \

plos ὁ μνημονεύων" ὅπερ ἔγω
΄ a > Cua ε δὲ
πέποιθα εἶναι ἐν ὑμῖν. ὁ δὲ

7 ut] rsovbet ; εξ pmf.

POLYCARP. [ΧΙ

salvetis. Hoc enim agentes,
vos ipsos aedificatis.
XII.

bene exercitatos esse in sa-

Confido enim vos

cris literis, et nihil vos la-
tet; mihi autem non est
concessum. Modo, ut his
scripturis dictum est, /ra-
scimint et nolite peccare, et
Sol non occidat super tra-
cundiam vestram. Beatus,
qui meminerit; quod ego

credo esse in vobis. Deus

8 dictum est] txt rsovbct; add. ezzm pmf.

12 meminerit] credidervit m alone.

Ρ- 212); 2256 autem deus Sev (Cureton C. 7. p. 214).

Tim Sev; 2256 (om. ef) ovbct.
(but add. e7zs rpmf); dews Tim Sev.
18 veritate] L; 222 verttate [Sev].

also it is translated by ‘corpus’ in
this version. For the sentiment see
1 Cor, xil. 26 εἰ πάσχει ἕν μέλος, συν-
πάσχει πάντα τὰ μέλη.

2. vos ipsos aedificatis] For oi-
κοδομεῖν (ἐποικοδομεῖν) ἑαυτὸν comp.
ΤΟΙ" Σιν. 4. Jude 20,

MI! | SYou are, “versed) in ΕΠ 6
Scriptures far beyond myself. Re-
member therefore how these Scrip-
tures warn you not to give way to
anger. Blessed are ye, if ye remem-
ber this. May God the Father and
the Eternal High-Priest, Jesus Christ,
build you up in faith and truth and
gentleness and patience and chastity,
and grant to you and to us our por-
tion among the saints, with all those
who shall believe on our Lord Jesus
Christ. Pray for all saints. Pray

16 pontifex] om. r alone.

13 Deus autem] L Tim (Cureton C. 2.
15 et ipse] txt rspsfsms
Dei filius] L
17 Jesus] om. r. aedificet] deficzed f.

in omni] rsosvsbests Tim [Sev]; ome

for kings and rulers, for your perse-
cutors, for the enemies of the Cross,
that your fruit may be seen and ye
may be perfect in Christ.’

5. nihil vos latet] See above ὃ 4
λέληθεν αὐτὸν οὐδέν, which is trans-
lated by a present ‘nihil eum latet’;
comp. also Ign. Ephes. 14 οὐδὲν λαν-
θάνει ὑμᾶς.

6. non est concessum] ‘This
degree of knowledge has not been
granted to me’? For the Greek
comp. Hermas /7s. il. 4 ἐκείνῳ yap
ἐπιτέτραπται.

7. Modo] To be attached to
what follows. For this use of μόνον
see Ign. Ephes. 11, Rom. 5, Smyrn.
4. The reading 272 (wrongly taken
as the infin. from zéor) led to the
attachment of these words with the

x1}

autem et pater Domini nos-
tri Jesu Christi et ipse sem-
piternus pontifex, Dei filius
Jesus Christus, aedificet vos
in fide et veritate et in
omni mansuetudine et sine
iracundia et in patientia et
in longanimitate et tole-
rantia et castitate; et det
vobis sortem et partem in-
ter sanctos suos, et nobis
vobiscum, et omnibus qui

(om. zz) pmf.

10. sine iracundia] L; 22 omni non-iracundia Sev.

ΓΗ PHILIPPLTANS: 345

\ \ \ ΄σ »
Θεὸς καὶ πατὴρ τοῦ Κυρίου
e ΄ Lol on \ 5
ἡμῶν ᾿Ϊησοῦ Χριστοῦ καὶ αὐὖὐ-

\ ε te ἢ > If \
TOS ὁ αἰώνιος ἀρχιερεὺς, Θεος
> ~~ , “ i
Ιησοῦς Χριστὸς, ἐποικοδομοίη
ε ΄σ ᾽ if \ > Ve
UMaS ἐν πίστει Ka ἀληθείᾳ

\ , ’ / \ >
καὶ ἐν πάση ἐπιεικείᾳ καὶ ἐν

ἐ

/ > 7 \ °’ ~ \

Taon ἀοργησίᾳ καὶ ἀνοχῆ καὶ

/ \ Τὰ \

μακροθυμίᾳ καὶ ἐν ὑπομονη καὶ

ἐν ayvela, καὶ Own ὑμῖν κλῆρον
ν αγνειᾷᾳ, Wy υμιν KANP

\ / ΕῚ ~ ς 7 >
Kal μερίδα ἐν τοῖς ἁγίοις av-

ἴω \ ΄ \ \ ~ \
TOU, Kal ἡμῖν δὲ σὺν ὑμῖν, Kal

20 et

in patientia] rsmsvsbests; et patientia Sev; in patientia (om. et) pf. The words

patientia e¢ are omitted in ο.
(om. zz) msfsoscs Sey.

castitate Sev.
omnibus ovbct* (but corr. t**).

preceding sentence and the conse-
quent insertion of ‘enim’ after ‘dic-
tum est.’

8. Irascimini etc] Word for
word from Ps. iv. 4 (LXX), which is
also quoted in Eph. iv. 26; comp.
Afpost. Const. 11. 53.

ΤΟ Sol non occidat etc} S. Paul’s
comment in Eph. Zc. on the passage
which has been previously quoted
from the Psalms. It was a rule also
of the Pythagoreans, Plut. 7707. 488 B
εἴποτε προαχθεῖεν εἰς λοιδορίας im op-
γῆς, πρὶν ἢ τὸν ἥλιον δῦναι τὰς δεξιὰς
ἐμβάλλοντες καὶ ἀσπασάμενοι διελύοντο.

12. quod] i.e. τὸ μνημονεύειν. For
the expression comp. 2 Tim. i. 5
πέπεισμαι δὲ ὅτι καὶ ἐν σοί.

16. pontifex] See the note on
ἀρχιερεύς, Clem. Rom. 36; and com-
pare Polycarp’s own prayer in Mart.
Polyc. 14 for this expression.

Dei filius] In the attempt to re-

21 in longanimitate] rpvbt; /onganimitate
et tolerantia et castitate] L; et 271 tolerantia et in
24 nobis] 272 2o0bzs obct* (but corr. t**).

25 omnibus] 271

produce the original Greek, I have
followed the quotations in Timotheus
and Severus, as being much more
ancient than our other authorities,
and have given Θεός in place of Θεοῦ
vids.

19. sine iracundia] The word
was doubtless ἀοργησίᾳ (see the trea-
tise περὶ dopynoias in Plut. 7707.
P- 453), as the Syriac of Severus’
quotation shows; comp. ἀόργητος
Clem. Rom. 19 (with the note), τὸ
ἀόργητον Ign. Philad. τ.

23. sortem et partem] Acts viii.
21 οὐκ ἔστιν σοι μερὶς οὐδὲ κλῆρος,
Deut. xii. 12, xiv. 26, 28; comp. Col.
1. 12 εἰς τὴν μερίδα τοῦ κλήρου τῶν
ἁγίων.

25. qui sunt sub caelo] Col. i. 23
ἐν πάσῃ κτίσει TH ὑπὸ τὸν οὐρανόν,
Acts ii. 5 ἀπὸ παντὸς ἔθνους τῶν ὑπὸ
τὸν οὐρανόν.

346

~~ na \ \ /
πάσιν τοῖς ὑπο TOV οὐρανὸν,
« ν / i >
OLTLVES MEANOUGLY πιστεύειν εἰς
A / ε ΄σ \
τὸν Κύριον ἡμῶν καὶ Θεὸν
3 a \ \ 2 \

Incovv Χριστὸν καὶ εἰς Tov

/ La \ 2 '
πατέρα αὐτοῦ TON ἐγείραντὰ

AYTON ἐκ νεκρῶν.

τῶν τῶν ἁγίων TPOCEYYECOE.
/ ε ᾿
προσεύχεσθε καὶ Vike Pa Βοος

’ \ > ΄“ \ ᾽
λέων καὶ ἐξουσιών καὶ ἀρ-

I sunt] om. r alone.
om. be.

THE EPISTLE! ‘OF

2 Dominum] e¢ dominum Υ.
3 et Deum] rpmf; om. osvsbsests.

POLYCARP [xu

sunt sub caelo, qui credituri
sunt in Dominum nostrum
et Deum Jesum Christum
et in ipsius partem gzz re-

suscitavit eum a mortuis.

ὑπὲρ TAN-

Pro omnibus sanctis orate.
Orate etiam pro regibus et

potestatibus et principibus

nostrum] rpmosvsfsts ;
7 Orate etiam pro] L;

et pro Fragm-Syr. (Zingerle Mon. Syr. p. 1), thus omitting the second προσεύ-

χεσθε.
Fragm-Syr.

8 et] msrsosysbests; atgue pf.
g atque] rsosvsbests; e¢ mpf.

principibus] L; pro principibus
persequentibus et odientibus

vos] L (but om. ferseguentibus et m); odientibus nos et persequentibus nos Fragm-

I. qui credituri sunt] 1 Tim. i.
16 τῶν μελλόντων πιστεύειν ἐπ᾽ αὐτῷ.

4. qui resuscitavit etc] The ex-
pression occurs Gal. i. 1, Col. ii. 12,
I Pet. i. 21, besides similar language
elsewhere.

6. Pro omnibus sanctis] Eph.
vi. 18 προσευχόμενοι...περὶ πάντων τῶν
ἁγίων κιτιλ.

7. pro regibus etc] 1 Tim. ii. 1,
2 ποιεῖσθαι δεήσεις, προσευχὰς.. ὑπὲρ
πάντων ἀνθρώπων, ὑπὲρ βασιλέων καὶ
πάντων τῶν ἐν ὑπεροχῇ ὄντων kK.T.X.
For the objection against the ge-
nuineness of this epistle on the
ground of the plural ‘regibus,’ see
the general introduction.

g. pro persequentibus etc] Matt.
v. 44 ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ
προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς
(comp. Luke vi. 27, 28), where the re-
ceived text among other interpolated
words introduces καλῶς ποιεῖτε τοῖς
μισοῦσιν ὑμᾶς, but the balance of
authority is against them. The pas-
sage is variously quoted or alluded
to in Justin Aol. i. 15 (p. 62), Deal.

133 (p. 363), Athenag. Zeg. 11,
Theoph. ad Autol. iii. 14, Clem. Hom.
iii. 19, xi. 32, xii. 32, Afost. Const.
i. 2, vii. 1; but in none of these pas-
sages is the combination of words
exactly the same as here. The near-
est approach is Afost. Const. 1. 2
καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς Kal
προσεύχεσθε ὑπὲρ τῶν ἐπηρεαζόντων καὶ
διωκόντων ὑμᾶς.

10. inimicis crucis] Phil. ii. 18
τοὺς ἐχθροὺς τοῦ σταυροῦ Tov Χριστοῦ.
In 5. Paul the expression probably
refers to Antinomian excesses (see
the note there). Here however it
seems to refer to Docetism: see the
note on § 7 τὸ μαρτύριον τοῦ σταυροῦ.
There is a similar transference in the
application of the σκάνδαλον τοῦ σταυ-
pou in Ign. Ephes. τὸ (see the note
there).

11. ut fructus vester etc] John xv.
16 ἵνα...ὁ καρπὸς ὑμῶν μένῃ, τ Tim. iv.
I5 ἵνα σου ἡ προκοπὴ φανερὰ ἢ [ἐν]
πᾶσιν.

13. sitis in illo etc] Col. ii. 10 καί
ἐστε ἐν αὐτῷ πεπληρωμένοι, James i. 4

το odientibus vos et pro z77-

xu}

atque pro persequentibus et

micis cructs, ut fructus ves-
ter mantifestus sit in om-
nibus, ut sitis in illo per-
fecti.
SEIT.

TO THE PHICIEPIANS.

347

7 \ c \ a
χόντων, καὶ ὑπὲρ τῶν διω-
, \ / ε =
KONT@N καὶ μισούντων ὑμᾶς,

\ A a > “ nr

Kal ὑπὲρ τῶν ἐχθρῶν TOF
χε «.« ε \ ε ~~

ctaypoy, ἵνα ὁ καρπὸς ὑμῶν
\ > a / oy

φδὰνερὸς HEN TACIN, ἵνα NTE

> 5 ~ /

ἐν αὐτῷ τέλειοι.]

"E / / pes = \ Ἴ / e/
γράψατέ μοι καὶ UMELS καὶ ἴγνατιος ἱνα;

3... ἢ > / € ΄σ
εαν τις απερχήται εἰς Cupiav, Kal Ta Tap UM@V ἀπο-

Syr.

II crucis] txt L; add. chris¢é¢ Fragm-Syr. (with Phil. iii. 18).

15 ᾿Εγρά-

Ware x.T.X.] Where L generally agrees with Eusebius, I have not thought it

necessary to record variations in individual Mss of this version.

16 καὶ τὰ

παρ᾽ ὑμῶν...«γράμματα' ὅπερ ποιήσω] Literas meas quas fecero ad vos L (as if it had

read ἡμῶν and ἅπερ).

There is a v.1. ἡμῶν also in Eus, but it is inadequately

supported and does not deserve consideration: see the lower note.

iva ἦτε τέλειοι.

XIII. ‘I have been asked by you
and by Ignatius to allow our mes-
senger to carry your letter to Syria.
I will do this—either myself or the
delegate whom I shall send on your
behalf as well as on ours. I have
also attended to your other request,
and sent you such letters of Ignatius
as I had in my possession. They
are attached to this letter. You will
find them highly profitable, for they
teach faith and patient endurance
and are in all ways edifying. In
return do ye communicate to me the
latest news of Ignatius and his com-
panions.’

15. καὶ ᾿Ιγνάτιος] There is no direct
charge in the letter of Ignatius to
Polycarp, that the Smyrnezan mes-
senger should carry the letter of the
Philippians to Syria. If therefore
Polycarp has used a rigidly accurate
expression here, it will be necessary
to suppose that Ignatius had written
other instructions (no longer extant)
to Polycarp—probably a few lines by
way of postscript to the letter of the
Philippians. We may observe how-

ever; (1) That Polycarp does not
separate the instructions of the Phil-
ippians from those of Ignatius, but
masses them together; and (2) That
Ignatius, writing to Polycarp, does
charge him generally to place in the
hands of the Smyrnzean delegate the
letters of divers churches which
were not able to send messengers of
their own (Polyc. ὃ οἱ δὲ ἐπιστολὰς
διὰ τῶν ὑπό σου πεμπομένων). Poly-
carp therefore, writing loosely, might
very naturally infuse the instructions
of Ignatius into the request of the
Philippians, as applying indirectly to
them, though not immediately refer-
ring to them.

16. καὶ τὰ παρ᾽ ὑμῶν] ‘The letter
from you Philippians as well as that
from us Smyrnzans.’ Ignatius had
given directions to the churches
generally (Phdlad. 10, Smyrn. 11,
Polyc. 7, 8) to send letters, and
(where it was possible) delegates
bearing these letters to the Ant-
iochene Church. The Philippian
Church was too far distant to send
a delegate (see Polyc. 7), and hence
they entrusted their letter to the

THE ‘EPISTLE OF ῬΟΙΥΘΟΛΕΡ [ΧΠῚ

348

7 « ‘A ὍΝ 7 \ »"

κομίση γράμματα" ὅπερ ποιήσω, ἐαν λάβω καιρὸν εὐ-
[2

sf \ yf « 7, , \ \

θετον, εἴτε ἔγω εἴτε OV πέμψω πρεσβεύσοντα καὶ περὶ

\ \

τας ἐπιστολας

ε > 2 , \ / coon
ὑμῶν. Ιγνατίου τὰς πεμφθείσας ἡμῖν

Ἐν ἃ 5) ~ \ ᾽} «“ af 3 cas > Y
ὑπ᾽ αὐτοῦ, καὶ ἀλλας OGas εἴχομεν παρ ἡμῖν, ETTEU-
ε ᾿Ξ > / J ε /
ψαμεν ὑμῖν, καθὼς ἐνετείλασθε: αἵτινες ὑποτεταγμέναι
eG > ΄- / Se / ΄σ
εἰσὶ TH ἐπιστολῇ TavTN* ἐξ ὧν μεγαλα ὠφεληθῆναι

δυνήσεσθε.

\ / \ \ \
περιέχουσι γὰρ σιστιν Καὶι ὑπομονήν και

΄σ 3 \ \ / ε ~ /
πάσαν οἰκοδομὴν τὴν εἰς τὸν Κύριον ἡμών ἀνήκουσαν.

1 ἐὰν λάβω] sz habuerimus L.
legatus quem misero pro τοῖς L.

Smyrnzean messenger. The reading
ὑμῶν is required by the presence of
καί. The Latin translator, reading
ἡμῶν and not being familiar with the
circumstances, has gone altogether
wrong.

ἀποκομίσῃ] ‘carry to its destina-
tion, i.e. to Antioch; comp. e.g.
Polyb. xxviil. 10. 7 κατέστησαν πρεσ-
βευτὰς πρὸς “Atradov τοὺς περὶ Τηλέ-
κριτον, ἀπτοκομίζοντας τὸ δόγμα. The
force of the preposition is the same
as in ἀπολαμβάνειν, ἀποδιδόναι, ἀπέ-
xew; see the note on Gal. iv. 5.

I. ἐὰν λάβω κιτ.λ.] Diod. Sic. v.
57 καιρὸν εὔθετον λαβόντες. For καιρὸς
εὔθετος see also Ps. xxxi (xxxii). 6
(LxXx), Alex. Polyhist. in Eus. Praef.
LY.1Xx)27 (p. 432).

2. εἴτε ἐγὼ] Ignatius had only
asked that Polycarp and the Smyr-
nzeans should send some one whom
they held ἀγαπητὸν λίαν καὶ ἄοκνον
(Polyes 75 ποι" “Smyrna \11). αἰ
appears from this passage that Poly-
carp contemplated going himself, as
a possibility, as churches less distant
from Syria had sent their bishops
(Philad. 10 ai ἔγγιστα ἐκκλησίαι ἔπεμ-
Wav ἐπισκύπους). Obviously however
this did not enter into the mind of
Ignatius himself, for he prays for a
blessing on this unknown delegate of

2 ὃν πέμψω πρεσβεύσοντα kal περὶ ὑμῶν]

3 τὰς πεμφθείσας ἡμῖν ὑπ᾽ αὐτοῦ] guae trans-

the Smyrnzeans and on ‘Polycarp
who sendeth him’ (Polye. 8).

καὶ περὶ ὑμῶν] ‘for you Philip-
pians, as well as for us Smyrnzeans.’

3. τὰς ἐπιστολὰς) It has been
shown elsewhere (see the note on
$ 3 ἐπιστολάς) that the plural does not
necessarily imply more than a single
letter. Nor is the following ἄλλας
any obstacle; comp. Euseb. ZH. £.
vi. 43 ἦλθον δ᾽ οὖν εἰς ἡμᾶς ἐπιστολαὶ
Κορνηλίου Ρωμαίων ἐπισκόπου πρὸς τὸν
τῆς ᾿Αντιοχέων ἐκκλησίας Φάβιον.. καὶ
ἄλλαι πάλιν Ῥωμαϊκῃ φωνῇ συντεταγ-
μέναι Κυπριανοῦ καὶ τῶν ἅμ᾽ αὐτῷ κ-τιλ.;
Justin “7152. xi. 12 ‘ Dareus...per epz-
stulas Alexandrum precatur...Inter-
jecto tempore a@/zae epistulae Darei
Alexandro redduntur...Scribit itaque
et ¢ertias epistulas,’ in both which
passages a single letter is denoted
by the plural. The reference here
therefore would be satisfied by the
single Epistle to Polycarp, and critics
are not justified in assuming that the
Epistle to the Smyrnzeans is also
included. The expression however
more naturally suggests more than
one letter; and, so far, it favours the
genuineness of the short Greek Epi-
stles.

5. αἵτινες x.t.A.] On the epistles
of Ignatius which were probably in

ΙΟ

xm] TO THE PHILIPPIANS. 349
Et de ipso Ignatio et de [kal περὶ αὐτοῦ ᾿Ι]γνατίου
his qui cum eo sunt, quod καὶ περὶ τῶν σὺν αὐτῷ, εἴτι
certius agnoveritis, signi- ἀσφαλέστερον ETEYVWKATE,
ficate. δηλώσατε.]

XIV. Haec vobis scripsi
per Crescentem, quem in

praesenti commendavi vo-

missae sunt vobis ab eo 1, (but most Mss have hadeo or abeo for ab eo).
ὠφεληθῆναι δυνήσεσθε] magnus vobis erit profectus L.
14 in praesenti] prmovbef; Zraesentem t* (but corr. praesenti t**).

ipsts rovbe.

Polycarp’s hands and attached by
him to this letter, and on the bearing
of this notice generally on the pre-
servation of the Ignatian letters, see
the general introduction to Ignatius.
8. ἀνήκουσαν] See the notes on
Clem. Rom. 45, and Ign. Phz/ad. τ.
10. quicum eo sunt] The Latin
translator thus makes Polycarp speak
as though Ignatius were still living,
but this is inconsistent with$9. The
expression in the original was doubt-
less neutral as regards time, probably
τοῖς σὺν αὐτῷ ‘his companions,’ as in
the opening of this epistle where
τοῖς σὺν αὐτῷ is translated in the
same way ‘qui cum eo sunt,’ and
thus has been wrongly rendered by
a present. There is a similar error
in § 9, where τοῖς ἐξ ὑμῶν is rendered
‘qui ex vobis szzz, though the per-
sons were no longer living. The
companions alluded to here may
have been Zosimus and Rufus, men-
tioned by name in ὃ 9. Other asso-
ciates of Ignatius are mentioned in
his own epistles, such as Philo and
Rhaius Agathopus(PAz/ad. 11, Smyrn.
10), who were with him at Troas and
would probably accompany him fur-
ther on his route. This letter of
Polycarp must have been written
shortly after the death of Ignatius,

[XIV. Ταῦτα ὑμῖν ἔγραψα
ε ᾽» /
διὰ Κρήσκεντος, ὃν ἄρτι συνέ-

΄' \ fal /
στησα ὑμῖν και νῦν συνιστανω"

6 μεγάλα
to his] psmsfsts;

and before the particulars of his
martyrdom had reached Smyrna.
On the difficulties, which this expres-
sion ‘qui cum eo sunt’ has sug-
gested, see the chapter in the gene-
ral introduction on the genuineness
of this letter.

XIV. ‘This letter will reach you
through Crescens. I commend him
to you now, as I have done here-
tofore. His conduct with us was
blameless, as doubtless it will be
with you. Welcome his sister also,
when she meets you. Farewell all of
you in Christ. Amen.’

14. per Crescentem] Crescens
appears from the context to have
been the bearer of the letter, and
may have been the amanuensis also.
See the note on Ign. Rom. 10 δι᾽
Ἐφεσίων. The name Crescens is
common. It occurs in 2 Tim. iv. 10,
and is found also in a Philippian
inscription (C. ἢ Z. 111. 633).

in praesenti] Looking at the au-
thorities, there can be no doubt that
this should be adopted as the reading
of the Latin Version. But as it
makes no sense it must be a mis-
translation. Now 727 praesenti is a
very natural rendering of ἄρτι, though
altogether unsuited to this passage,
where ἄρτι signifies ‘recently,’ ‘not

350 THE EPISTLE OF

> , \ \ Cla of al
ανεστραφη yao συν ἡμῖν ἀμεμ-
, e/ \
πτως, πιστεύω δὲ OTL καὶ σὺν
~ / \ \
ὑμῖν ὡσαύτως. τὴν δὲ ἀδελ-

\ ΄“ e/
φην αὐτοῦ ἕξετε συνιστανο-

POLYCARP. [XIV

bis et nunc commendo:
conversatus est enim no-
biscum inculpabiliter, credo
autem quia et vobiscum
similiter. Sororem autem

, «“
μένην ὅταν

af 2 ΄-'. 7 >] ΄
ἔρρωσθε ἐν τῷ Kupiw ᾿Ιησοῦ
Χριστῷ ἐν χάριτι μετὰ πάν-

ἀμήν.

΄σ /
τῶν τῶν ὑμετέρων.

2 est] om. m.
cum] vodzs r alone.
povbefts; zostrés m; vobis rs.

long ago,’ like our ‘just now’; comp.
eg. Jos. Anizg. i. 6. I Καππαδόκαι
μὲν ἄρτι κέκληνται. The word might
be used equally well of the recent
past and of the actual present, and
was sometimes used even of the near
future: but purists, while recognizing
the two former usages, objected to
this last; Phryn. Zc/. p. 18 ἄρτι ἥξω
μηδέποτε εἴπῃς ἐπὶ μέλλοντος, ἀλλ᾽ ἐπὶ
τοῦ ἐνεστῶτος καὶ παρῳχημένου, ἄρτι
ἥκω καὶ ἄρτι ἀφικόμην (see Lobeck’s
note). When used of the past, it is
sometimes contrasted with viv, as
e.g. in Plato «4 276. Pr. 130 Ὁ ὃ ἄρτι
οὕτω πως ἐρρήθη...νῦν δὲ κιτιλ. (Comp.
2b. 127 C οὐκ ἄρτι γε, νῦν δὲ κιτ.λ.),
Meno 89 C μὴ οὐκ ἐν τῷ ἄρτι μόνον δέῃ
αὐτὸ δοκεῖν καλῶς λέγεσθαι, ἀλλὰ καὶ ἐν

ἔλθη πρὸς ὑμάς.

enim] psrsmsosfs ; om. vbct.
9 in gratia] pmovbefts; gratia ipsius r.
11 Amen] rspovbc; om. mft.

ejus habebitis commenda-
tam, cum venerit ad vos.
Incolumes estote in Do-
mino Jesu Christo in gra-
tia cum omnibus vestris.
Amen.

vobis-
Io vestris]

4 et] om. v alone.

τῷ νῦν καὶ ev τῷ ἔπειτα. This seems
to have been the case here. Zahn
renders 27 praesenti by εἰς τὸ παρὸν,
which has the advantage of simpli-
city; but εἰς τὸ παρὸν could hardly
stand for μέχρι τοῦ παρόντος, which is
the meaning intended.

3. credo autem etc] For the form
of the sentence comp. 2 Tim. i. 5
πέπεισμαι δὲ OTL Kal ἐν σοί.

9. in gratia] Comp. Ign. Swyra.
13 ἔρρωσθε ἐν χάριτι Θεοῦ.

10. omnibus vestris] ‘all your
people’; comp. Mart. Polyc. 9 τῶν
ἡμετέρων of παρόντες. Iren. i. 13. 5
τῶν ἐν TH Agia τῶν ἡμετέρων, ib. ν. 28.
4, Ign. Smyrn. 11 πέμψαι τινὰ τῶν
ὑμετέρων.

PEER OF ΤΗΝ ΟΜ ΥΕΝΙΑ

ΟΝ THE

MARTYRDOM ΟΕ POLY CAR

iS i: nang
ΠΛΈΩΝ μωβν: ey

pleat ehandaiilha§ Wie, HER Se ἐν ae
ἰσχία μη, χη νον :

᾽ν A ΟῚ Lae iri ἵ ὌΠΙΝ WP

ἘΠῚ thy Bevan
Rie Me ἡ lio. ier: talus Fam

PEG ON EN, eae, sie a ist ΠΣ oe

eee |
ea ed πο Ah RATA abhi Bis) May ee ey aver REC OER S Rd τ

Mest ieee ΨΥ nit al pA OTR shat Lit Νὰ υ

γᾷ ν ἣ ae :
ὃ " ΧΩ ΜΝ or Le di af via ᾿ bach

MARTYRDOM, OF τ

HIS document is in the form of a letter addressed by the Church
of Smyrna to the Church of Philomelium. At the same time the
address is so worded as to imply that it was intended for much wider
circulation, and at the close (§ 20) directions are given to secure its
being so circulated. On the other hand it is not, properly speaking, an
encyclical letter, of which copies would be forwarded to a certain num-
ber of specified communities—each copy being addressed accordingly.
The letter seems to have been written shortly after the martyrdom
itself, which happened a.D. 155 or 156. Questions relating to its date,
authenticity, etc., are fully discussed in the first volume of this work.

°
ae

The following is a brief azadyszs of its contents:

‘THE CHURCH OF SMYRNA to THE CHURCH OF PHILOMELIUM and
to all the brotherhoods of the Catholic Church.’

“We send you an account of the martyrdom of Polycarp and his
companions. Nearly all the incidents followed the precedent of the
Gospel. Thus they are an example to us ( 1). Mangled and exposed
to the most excruciating tortures, the sufferers endured without a groan
ora murmur. These temporal torments were as nothing to them com-
pared with the eternal torments. ‘Their eyes were set on the glories of
eternity. In vain did the devil attempt to seduce them (§ 2). The
brave youth Germanicus more especially fought courageously to the
end, refusing to take quarter. Then there was a cry, ‘Search for
Polycarp’ (§ 3). On the other hand Quintus a Phrygian, who had
officiously courted martyrdom, yielded when the crisis came, and was
found a renegade (§ 4).’

IGN. III. 23

354 LETTER OF THE SMYRNAANS.

‘Meanwhile Polycarp had been persuaded to retire to a farm not
far from the city. There he saw in a vision his pillow in flames, and
prophesied that he should die by fire (§ 5). At length he was detected,
being betrayed by a lad of his household; and Herod, the captain of
police, sent a mounted force to apprehend him (§ 6). They found him
in an upper chamber. He refused to flee. He ordered meat and
drink to be given to his pursuers, and betook himself to prayer (§ 7),
interceding after his wont for all, high and low. Then seated on an ass,
he was led to the city, where he was met by Herod and Herod’s father
Nicetes, who transferred him to their own carriage. They intreated
him to sacrifice, but he staunchly refused. So he was taken into the
stadium amidst a general uproar (ὃ 8). As he entered, a voice was
heard from heaven, bidding him quit himself as a man. Again and
again the proconsul urged him to yield and to revile Christ. He
refused to be faithless to the good Master whom he had served eighty-
six years (§ 9). The importunities of the proconsul were continued.
Polycarp declined at his instance to appeal to the people (§ 10). The
proconsul’s entreaties were exchanged for menaces. He threatened
Polycarp with wild-beasts and with fire. It was all in vain (§ 11).
Polycarp joyfully declared himself a Christian. The people cried out
against him, and asked the Asiarch Philip to let a lion loose upon him.
This he refused to do, as the vezationes were over. Then they cried out
for fire. This was so ordained, that his vision of the burning pillow
might be fulfilled (§ 12). Accordingly a huge pyre of logs and faggots
was heaped up, the Jews being the most active at this work. He took
off his clothes and his sandals. On their attempting to nail him to
the stake, he asked to be left free (§ 13). They were satisfied with
binding him, and there he stood like a ram ready for sacrifice. Then he
poured forth prayer and thanksgiving, glorifying God that He had
accepted him as a sacrificial victim (§ 14). The fire was lighted; but
the flame refused to touch him, arching itself into a vault round him ;
while a sweet odour rose, as of incense (§ 15). At length, as the fire
refused to do its work, an executioner was ordered to stab him. From
the wound issued [a dove and] a quantity of blood, so as to quench the
flames to the marvel of all. Thus died this saint, whose every prophecy
was fulfilled (§ 16).’

‘Then the devil prompted Nicetes at the instigation of the Jews to
intercede with the magistrate not to give up the body; lest we should
worship it. They do not know that it is impossible for us to abandon
the Saviour and adore any human being in His stead (§ 17). The
centurion therefore had the body burnt, and we gathered up the bones,

MARTYRDOM OF POLYCARP. 350

more precious to us than any jewel, and hid them in a place where, by
the Lord’s favour, we purpose celebrating his birthday year by year (ἢ 18).’

‘Thus died Polycarp, along with eleven others from Philadelphia ;
but he stands out pre-eminent, as a teacher and an example, who having
overcome the enemy and won the immortal crown, in company with
Apostles and righteous men exults and glorifies God the Father and the
Lord Jesus Christ (δ το).

‘We send you this letter by the hand of Marcianus. Circulate it
among the brethren beyond. Praise and glory be to God. Salute all
the saints. All here, including the writer Euarestus, salute you (§ 20).’

Date of the martyrdom (§ 21).

[‘We bid you farewell in Christ Jesus, with whom be glory to God
the Father and the Holy Spirit (§ 22).’]

‘Transcribed by Gaius from the papers of Irenzeus. [This Irenzeus
records how Polycarp confronted and denounced Marcion in Rome.
The martyrdom of Polycarp in Smyrna was announced to him in Rome
by a divine voice at the time of its occurrence. ]’

‘I Socrates transcribed it in Corinth from the copy of Gaius.’

‘I Pionius transcribed it from the last-mentioned copy, which was
revealed to me by Polycarp himself. I gathered up the record worn
with time, as I hope myself to be gathered up into heaven (δ 23).’

The authorities for the text are threefold: (i) The Greek manu-
scripts ; (ii) The extracts in Eusebius; (11) The Latin version.

(i) GREEK Manuscripts [G].

The manuscripts of the original Greek are now five in number.

(1) Aosquensis 160 (now 159) [m], in the Library of the Holy
Synod at Moscow, rightly ascribed (says Gebhardt) by Matthai (Cod.
Grae. MSS Bibl. Mosg. S. Synod. Not. τ. p. 89, Lips. 1805) to the
thirteenth century. This volume contains legends and encomia of saints.
The martyrdom of Polycarp is on fol. g6—g9a. A full account and
collation of it was given by Gebhardt in Zettschr. Καὶ Hist. Theol. xiv
(XXXIX). p. 355 sq (1875). Zahn (1876) was thus the earliest editor
who was able to make use of it for his text. This ΜΒ omits the first
paragraph of § 22, containing the final salutation "Eppoo@ac...eipebjvar
ἡμᾶς, and amplifies the remaining part of this same chapter, more
especially the portion relating to the connexion between Polycarp and

23-2

356 LETTER OF THE SMYRNAANS.

Irenzeus. This is the most important of the Greek manuscripts, as is
shown by the coincidence of its readings with those of Eusebius.

(2) Baroccianus 238 [Ὁ], in the Bodleian Library at Oxford, stated
in Coxe’s Catalogue to belong to the eleventh century and looking
quite as old. The s is a thin folio, containing 54 (numbered 1—3,
6—56) leaves of vellum. It is mutilated at the beginning and end,
and has lost two leaves (4 and 5), since it was last numbered ap-
parently in the seventeenth century. The earlier paging shows that
the ms is only a fragment of a much larger volume, having lost 200
leaves at the beginning and an indefinite number at the end. It is
well written, in double columns, in the ordinary cursive hand of the
period, with some small uncials intermixed. It has accents and
breathings, both rather carelessly noted, but not iota subscript or
adscript. Itacisms are numerous: e.g. ὁ and ὦ are frequently confused,
and so (though less frequently) εἰ and ει, ἡ and 1, ἡ and ει. Polycarp’s
martyrdom follows the martyrdom of Papias, Diodorus, and Claudius,
and is succeeded by a discussion of the manner in which the head
of John the Baptist came to Emesa. It begins on fol. 14 b, μηνὶ τῶ
αὐτῷ Kp :-μαρτύριον τοῦ ἁγίου πολυκάρπου ἐπισκόπου σμύρνης τῆς ἀσίας.
πρὸ ἐπτὰ (sic) καλάνδων φευρουαρίων. The month intended is February,
as appears plainly from the other contents of the volume (e.g. fol. 25
MHNI φεγρογάριω Ke); SO that φευρουαρίων is an error for μαρτίων.
This indeed is apparent from the number kr, which corresponds to
vii Kal. only in the month of February.

From this ms Ussher derived his text of the Martyrdom of Polycarp
(Zen. et Polyc. Mart. p. iv, Lond. 1647). More recently it was collated
throughout by Dr Jacobson, who also gives a facsimile. I am indebted
for a thorough and accurate re-collation to the kindness of the Rev.
J. Wordsworth, of Brasenose College, now Bishop of Salisbury, to whom
also I owe the account of the Ms which is given here. He confirms the
substantial accuracy of Jacobson’s collation.

(3) Paris. Bibl. Nat. Graec. 1452 [p], called by Halloix Mediceus ;
see Catal. Cod. MSS Bibl. Reg. τι. p. 322 (1740). Itis also described
in Duchesne Vita .5. Polycarpi Auctore Pionio p. 6. A parchment
Ms in double columns in handwriting of the tenth century, with accents
often wrong and iota frequently adscript, often omitted, but never
subscript. It contains lives, martyrdoms, and eulogies of saints
for the month of February. The Martyrdom of Polycarp is on fol.
192 b—196 b. It is preceded by the Life of Polycarp by Pionius,
wrongly entered in the Catalogue as Martyrium Polycarpi, and 15

MARTYRDOM OF POLYCARP. 357

followed by Warratio de invento S. Foannis capite. A copy of this
Ms, procured by Rosweid, was used by Halloix for his life of Polycarp
(see Zahn p. 111), and Bolland translated it for his Acta Sanctorum, Jan.
Il. p. 695 sq. A facsimile is given by Jacobson, who collated the
Letter of the Smyrneans for his edition. I have myself made a fresh
collation for the present work.

(4) Vindob. Hist. Graec. Ec. ii (formerly xi) [v]; a parchment
Ms of very large size, consisting of 390 leaves, written in a cursive hand,
and belonging to the end of the eleventh or beginning of the twelfth
century, except fol. 137—-152 which are in a fourteenth century
hand. A facsimile is given by Jacobson. The iota adscript is almost
always omitted. The title of the ms given on the first leaf is βίοι καὶ
μαρτύρια τῶν ἁγίων. It contains a menology for the month of February.
The Martyrdom of Polycarp begins on fol. 200 b, col. 2. It omits
considerable portions of §§ 10, 17, alters freely throughout, and leaves
out $§ 20—23, substituting a much shorter ending of its own which is
chiefly made up of the omitted portion of § 17. Altogether the ms
betrays all the marks of an arbitrary literary revision. T. Smith gave a
few various readings from this Ms, taking them from Lambecius Comm.
de Bibl. Caesar. Vindob. vit. p. 88, where the beginning and end of
these Acts are given. Jacobson collated it throughout. I am indebted
to the kindness of Dr H. Schenke, of Vienna, for a new collation.

(5) S. Sep. Hierosol. τ fol. 136 [s]at Jerusalem ; discovered by Prof.
J. Rendel Harris (while these sheets were passing through the press for my
second edition) in the monastery of the Holy Sepulchre, if I rightly in-
terpret my correspondent’s brief account. To Prof. Rendel Harris’ ex-
treme kindness and promptitude I owe a very careful collation of this
document. It is described as belonging to the tenth century, and is of
the family bpv, but possesses little or no distinctive peculiarity. It is
however valuable as being probably the earliest Ms of that group.

(ii) Eusepius [E].

The extracts of Eusebius are found in Ast. £ecl. iv. 15. The
historian speaks of Polycarp’s death as ἐγγράφως ἔτι φερόμενον, ‘still
circulated in a written record.’ He describes this record as follows ;
ἔστι δὲ ἡ γραφὴ ἐκ προσώπου ἧς αὐτὸς ἐκκλησίας ἡγεῖτο ταῖς Kata Ilovtov
παροικίαις τὰ κατ᾽ αὐτὸν ἀποσημαίνουσα. The strange statement κατὰ
Πόντον is considered in the note on κατὰ πάντα τόπον.

He then quotes the opening words, ἐκκλησία τοῦ Θεοῦ...κατέπαυσε
τὸν διωγμόν (δ 1). Next after this (τούτοις ἑξῆς) he gives an abridged

358 LETTER OF THE SMYRNAANS.

account of the sufferings of the other martyrs (ὃ 2), and speaks more
at length of Germanicus and Quintus (δ 3, 4). He then gives a
summary of the earlier stages of the persecution of Polycarp himself,
adopting more or less the words of the document itself (§§ 5, 6, 7).
For the apprehension and martyrdom itself he quotes directly from
the document, ὃ 8 "Emel δέ ποτε κιτιλ....8 19 ἐν παντὶ τόπῳ λαλεῖσθαι.
Thus he preserves the greater part of the work. He introduces this
long extract however with the words, 7 περὶ αὐτοῦ γραφὴ κατὰ λέξιν
ὧδέ πως τὰ ἑξῆς τῆς ἱστορίας ἔχει, Where the expression ὧδέ πως
seems to qualify the promise of exact verbal quotation held out in
κατὰ λέξιν. Asa matter of fact however a comparison shows that the
extract is generally given word for word. At the same time he seems
to have made slight alterations here and there for the sake of clear-
ness (e.g. substituting ὄχημα for καροῦχα in two places ὃ 8); and
possibly (though this is doubtful) the omission of περιστερὰ καὶ (δ 16)
may have been an arbitrary alteration of his own. No stress however
can be laid on the expression ὧδέ πως, which he uses elsewhere to
introduce verbatim quotations (see above, 1. p. 59). As the extract ends
in the middle of § 19, we are unable to say whether or not the copy
of Eusebius contained the supplementary paragraphs (§§ 21, 22, 23),
which give the date of the martyrdom and the history of the transmis-
sion. ‘This question is discussed in the general introduction.

As Eusebius is much the earliest authority for the text of this
document, so he is the most valuable ; and, wherever he is confirmed by
any one other authority, we can (as a rule) have little doubt about
accepting his reading. I have not thought it necessary to give the
various readings in the mss and versions of Eusebius himself, except
where these correspond to various readings in the other authorities for
this Martyrdom. In other cases that reading in Eusebius may be
assumed to be correct which is confirmed by the reading of the inde-
pendent authorities for this document.

(ii) Latin Versron [L].

The different forms in which the Passio S. Polycarpi appears in the
Latin language are investigated by A. Harnack, who examined several
Paris Mss and gives the results in an appendix to Die Zeit des [enatius
p- 77 sq. His account is much fuller and more accurate than can be
found elsewhere. ‘These forms are threefold.

(1) The Letter of the Smyrnzans is given as it appears in Rufinus’
translation of Eusebius (7 &. iv. 25). A typical example is Paris.

MARTYRDOM OF POLYCARP. 359

Bibl. Nat. Lat. 5568 (tenth cent.). In this form it is commonly
accompanied, as in the ms just mentioned, by a collection of the
notices of Polycarp gathered from Irenzeus, as they appear in the same
translation of Rufinus. The manner in which these extracts are com-
bined is described by Harnack (p. 81 sq); but we are not concerned
with this matter here.

(2) It appears in an independent Latin translation, either complete,
or mutilated, or abridged at the end.

(3) Insome mss both forms are given. This is the case in Parss.
Bibl. Nat. Lat. 17003 (formerly Feuzllantinus), Paris. Bibl. Nat. Lat.
5291 (formerly Colbertinus), and Paris. Bibl. Nat. Lat. 5341 (formerly
Colbertinus).

With the Rufinian form (1) we have no concern, and may therefore
confine our attention to those mss which contain the independent
version, i.e. to those which belong to heads (2) and (3). These again
fall into three classes :

(az) The letter is given complete, as in

Sarisburiensts, used by Ussher. I am informed that this Ms is no
longer in the Cathedral Library at Salisbury.

Brit. Mus. Cotton. Nero E. 1. 27, also used by Ussher.

Paris. Bibl. Nat. Lat. 9741, to be identified with the Cod. S.
Maximini Trevirensis, used by Bolland. A collation is given
in Harnack, l.c. p. 78 sq.

Audomarensis (S. Omer), likewise used by Bolland.

(2) The letter ends with the actual martyrdom, stopping at § 19
‘martyrium in Smyrna videtur implesse’ (ἐν Σμύρνῃ μαρτυρήσας), and
omitting the subsequent matter. This is only a few words before the
point at which Eusebius (and therefore Rufinus) breaks off; but, as
it forms a natural termination, the coincidence is probably accidental ;

Chiffietianus, from which Bolland gives readings, describing them
as ‘quae ex alio Burgundico ms nobis communicavit Petrus
Franciscus Chiffletius noster.’ I do not know that this ms has
been identified.

Paris. Bibl. Nat. Lat. 17003.

Paris. Bibl. Nat. Lat. 5291.

Paris. Bibl. Nat. Lat. 5341.

(4) The same mutilation, but the missing end is supplied by an

excerpt from Rufinus ;

260 LETTER OF THE SMYRNAEANS.

Paris. Bibl. de [Arsenal 996 (formerly Carmelit. Discalceat.), a MS

known to and cited by Ruinart.

Pratellensis, also a Ms used by Ruinart.

All these Mss give one and the same version. Ruinart indeed
mentions ‘aliam versionem,’ which was contained in a ms ‘Carmeli-
tarum Discalceatorum’; and this expression raised great hopes (see
Zahn p. liv, Funk p. xcviii). But these hopes were quenched by the
investigations of Harnack, who has identified this ms of the Carmelites
with Paris. Bibl. de ? Arsenal 996 (see p. 86). Thus the peculiarities of
this and the allied ms Pvatel/ensis (e.g. the omission of ‘the dove’ in
§ 16), which seemed to betoken a different version, are due to the fact
that the latter part is taken from Rufinus.

This version is very loose and paraphrastic, and betrays great
ignorance on the part of the translator, who moreover adds and omits
freely of his own caprice. As regards the date it is impossible to form
any opinion. Gregory of Tours (+594: for the dates of his works see
Teuffel Gesch. d. Rom. Lit. § 454) speaks of the history of Polycarp’s
passion being read in the Church of Ricomagus on his festival (AZ/rac.
1. 86); and elsewhere (7151. /ranc. i. 26) he writes ‘In Asia autem
orta persecutione beatissimus Polycarpus Joannis apostoli et evange-
listae discipulus octogesimo [sexto] aetatis suae anno, velut holocaustum
purissimum, per ignem Domino consecratur,’ where ‘sexto’ is
omitted probably by accident. ‘This latter passage is evidently taken
from the Letter of the Smyrnzans. Hence Ussher (/ez. οὐ Polyc. Mart.
praef.) infers that our Latin version must have been already in exist-
ence. So too Ruinart (p. 74). They did not notice however that,
while Gregory might have derived the 86 years either from Rufinus
or from the independent Latin version, he could have got the ‘holo-
caustum’ only from Rufinus, for the Latin version here (§ 14) sub-
stitutes something wholly different. It is probable therefore that the
history of Polycarp’s passion, which was read in the Churches of Gaul,
was taken from Rufinus.

It will have been seen from the account given that this version
is quite valueless for interpretation; and, as the various readings of
the Latin mss do not affect the Greek text, I have not thought fit to
reprint it. It is carefully edited by Zahn, so far as was possible with
the materials accessible to him.

Zahn (prol. liv) speaks of a Syrzac Version ‘quae in Museo Britan-
nico (MS 14641) editorem exspectat,’ and adds ‘haec a Pionii recen-
sione derivata est.’ Elsewhere again (p. 157) he describes it as
belonging to the Pionian recension and states on the authority of

MARTYRDOM OF POLYCARP. 261

Lagarde that it is not free from ‘vitio vetusto’, i.e. the erroneous read-
ing of Pionius (as he conceives it) περιστερὰ κα. This is a mistake.
The Martyrdom of Polycarp contained in Lrit. Mus. Add. 14641
(fol. 146 a) is correctly described by Wright (Catalogue of Syriac MSS
p- 1045) as ‘an extract from the Ecclesiastical History of Eusebius,
lib. iv, comprising the last sentence of cap. 14 [’Avrwvtvoy μὲν δὴ
«.t.A.| and the whole of cap. 15.’ Accordingly it omits περιστερὰ καὶ
with the text of Eusebius.

There is likewise a Coftéc Version in the Memphitic dialect in the
Vatican Ms Coft. 58, fol. 79 sq; but this again, like the Syriac, is
made not from the document itself, but from the account in Eusebius.
This account however is somewhat manipulated, especially at the
beginning and end, so as to read continuously. A transcript of this
Coptic version was made for me by the kindness of Professor Guidi;
but as it furnishes no independent evidence, I have not reprinted it.
It commences

PamapiTrporotion MpHesorah πεπτοόβόπος orog MMapTrpoc
ἀτέποος ahha moAmapmoc PMACHTHC ππτὰποοτολος evayxoRnc
choA itcom RO AutahoT Megerp Sem ovompHMH ire} δλίηπ.

‘The martyrology of the holy bishop and martyr of Christ, Abba
-Polycarp, the disciple of the Apostles, which he accomplished on the
29th of the month Mechir; in the peace of God. Amen.’

In the following history of the przzzed text only those editors are
mentioned who have made some direct use of original authorities.

Halloix first of all gave in full the contents of this document for his
Latin Life of Polycarp (χε. Eccl. Orient. Script. Vet. i. Ὁ. 542 sq,
Duaci 1623), but did not print it Zotédem verbis. Of his materials he
writes; ‘Haec [i.e. the doings of Polycarp] hactenus non edita, sed
tantum in manuscriptis codicibus conservata sunt; quorum exemplar
unum atque alterum nactus cum Menaeo Graecorum contuli.’ Else-
where however he speaks only of one ms, and there is no evidence
that for these Acts he used more than one. ‘Twenty years later Bolland
(Act. Sanct. Jan. 26, τι. p. 692 sq, Antwerp 1643) gave a translation of
this document, which he made from a Greek ms belonging to the library
‘Regis Christianissimi.?’ At the same time he published the old
Latin version from three Latin mss, S. Maximini Trevirensis, Audoma-

262 LETTER OF THE SMYRNAEANS.

rensis, and Chiffletianus, all described above. He speaks of Halloix
as deriving his matter ‘ex hoc Ms nostro alioque,’ meaning by ‘nostro’
the Ms in the King’s Library at Paris, as already mentioned. This
must be identified with Paris. Graec. 1452 (Mediceus). The reasons
which have been urged against this identification will be considered
hereafter in the introduction to the Life of Polycarp by Pionius. A
few years later Ussher (Zgvaz. et Polyc. Martyr. 1647) published both
the Greek and the Latin. The former, which appeared now for the
first time, was taken from the Oxford ms, Barocc. 238. He likewise
mentions in his preface ‘Mediceus Regis Gallorum,’ i.e. the ms used
by Halloix, but he does not appear to have made any use of it. For
the Latin version he used Sarisburiensis and Cottontanus. He betrays
no knowledge of Bolland’s work. Ruinart (Act. Mart. Sinc., ed. 2, 1713)
also gave the Greek and the Latin, being entirely dependent upon
Ussher, except that for the Latin version he made use likewise of two
other mss, Colbertinus and Pratellensis. In his notes, as already
mentioned (p. 360), he also refers to a MS or ss of the Carmelites.
The Colbertine Ms used by Ruinart should probably be identified with
Paris. Graec. 5291 or Paris. Graec. 5341, though Harnack (p. 81)
gives an inconclusive reason for supposing that it may have been some
other unknown ms. ‘T. Smith, as already mentioned (p. 357), in his
edition (1709) added in his foot-notes a few various readings of the
Greek text of the Vienna ms. Jacobson (ed. 1, 1838) collated the
three Greek mss, b p v, for his edition. Lastly Zahn (A.D. 1876), besides
making full use of all the existing materials, added to them Gebhardt’s
collation of m, and published a thoroughly revised text of both the
Greek original and the Latin version.

Besides the new Ms s now used for the first time in the present edition
of the Greek text, I have also procured fresh collations of bp v. ‘The
principles which must guide an editor in the construction of the text are
simple and obvious. A reading found in Eusebius and any one other
authority must, as a rule, be accepted. Where Eusebius fails us, the
coincidence of the Latin version with any one Greek ms should com-
monly be regarded as decisive. Of the Greek mss themselves the
general order in point of authority is m b p s v; but in individual cases
the peculiarities of the several Mss may require to be considered in
estimating their relative value.

MAPTYPION TIOAYKAPTIOY.

Ἢ EKKAHCIA τοῦ Θεοῦ ἡ παροικοῦσα Cuvpvar, τῇ

ἢ» - “ ~ / / A
ἐκκλησίᾳ τοῦ Θεοῦ τῆ παροικούση ἐν Φιλομηλίῳ καὶ

MAPTYPION ττολγκὰρτου] μαρτύριον τοῦ ἁγίου πολυκάρπου mb (add. τοῦ ἐπι-
σκόπου μαρτυρίσαντος ἐν σμύρνει πρὸ § καλανδῶν μαρτίων m; add. ἐπισκόπου σμύρνης
τῆς ἀσίας πρὸ ἐπτὰ (sic) καλανδῶν φευρουαρίων b; add. ἐπισκόπου γεναμένου (sic) ἐν
σμύρνη τῆς ἀσίας τῇ πρὸ ἑπτᾷ (sic) KaNdvdwy...eras. 5); μαρτύριον τοῦ ἁγίου καὶ
ἐνδόξου ἱερομάρτυρος πολυκάρπου ἐπισκόπου σμύρνης τῆς ἀσίας v; ἄθλησις τοῦ ὁσίου
πατρὸς ἡμῶν πολυκάρπου γενομένου σμύρνης νης (sic) τῆς κατὰ τὴν ἀσίαν κειμένης p-

I τῇ ἐκκλησίᾳ τοῦ Θεοῦ] mbpsE; ecclestis det L; om. ν.

my (φιλομίλω 5) LE; φιλαδελφία bp.

I. ἡ παροικοῦσα] For the meaning
of this word παροικεῖν, and for its
several constructions, see the notes
ane Clem.* Rom. 1, Polye... 77.
inscr.

2. ἐν Φιλομηλίῳ] Philomelium was
a town in Phrygia Paroreios, not
far in actual distance from Pisidian
Antioch. The two however were
separated by a mountain range or
chine (ὀρεινὴ ῥάχις), which ran from
East to West and gave its name to
the district; Philomelium lying in
the plain on the north side, and An-
tioch on a hill on the south side of
this range (Strabo xii. p. 577). Strabo
elsewhere also assigns it to Phrygia
(xiv. p. 663). By Ptolemy (v. 2. 25)
it is given to Phrygia Magna; by
Pliny to Lycaonia (Plin. WV. HZ. v.
25); by Hierocles (Synecd. p. 25,
ed. Parthey), and by the /Votitiae
generally (i. p. 158, 177, 194, 713)
to Pisidia; while Eusebius (17. £.

2 Φιλομηλίῳ]

iv. 15) is supposed to place it in
Pontus (see below). It stood on
the great high road to Cappadocia,
between Synnada and _ Iconium,
and was a place of some import-
ance (εἰ 2: ad Dt. iii. 8, xv.
4). It was wrongly identified by
Leake (Asta Minor p. 58 sq) with
Ilgun. Its true site has since been
discovered to be the modern Ak-
Shehr (Hamilton’s Asta Minor 1.
Ῥ 472, 1k pp. 181; 184: sq)eNe
mention is made elsewhere of Philo-
melium in the earliest records of
Christianity. A bishop of this place
appears for the first time at the
Council of Constantinople (A.D. 381).
It must therefore have been owing to
some accidental circumstance that
on this particular occasion the Phi-
lomelians come prominently forward.
There is nothing in its situation or
history which explains the fact.

The other reading ἐν Φιλαδελφίᾳ

364 LETTER OF THE SMYRNAANS.

πάσαις ταῖς κατὰ πάντα τόπον τῆς ἁγίας Kal καθολι-
κῆς ἐκκλησίας παροικίαις, ἔλεος καὶ εἰρήνη καὶ ἀγάπη
Θεοῦ πατρὸς καὶ [τοῦ] Kupiov ἡμῶν ᾿Ιησοῦ Χριστοῦ
πληθυνθείη.

I. Ἐγράψαμεν ὑμῖν, ἀδελφοί, τὰ κατὰ τοὺς μαρ-
τυρήσαντας καὶ τὸν μακάριον Πολύκαρπον, ὅστις ὥσπερ
ἐπισφραγίσας διὰ τῆς μαρτυρίας αὐτοῦ κατέπαυσε τὸν
διωγμόν. σχεδὸν γὰρ πάντα τὰ προάγοντα ἐγένετο,
ἵνα ἡμῖν ὁ Κύριος ἄνωθεν ἐπιδείξη τὸ κατὰ τὸ εὐαγγέ-

, , ccm Sve
λιον μαρτύριον. περιέμενεν γὰρ iva παραδοθῇ, ws

\ « , .« \ \ - > ΄σ y
kat ὁ Κύριος, ἵνα μιμηταὶ καὶ ἡμεῖς αὐτοῦ γενώμεθα,

1 ἁγίας καὶ] mbps; ἁγίας vE; al. 1,. 2 καὶ εἰρήνη] mL; εἰρήνη (om. καὶ)
bpvsE. 3 Θεοῦ] MLE; ἀπὸ Θεοῦ bpvs. τοῦ] mbpv; om. sE. 5 ἀδελφοί]
add. ἀγαπητοὶ m alone. τὰ] pvsE; om. bm. 6 ὅστις] ὥστις m. ὥσπερ] ws
m alone. 7 ἐπισφραγίσας]) ἐπισφραγήσας 5. διὰ τῆς μαρτυρίας] mE; τῇ μαρ-

τυρίᾳ bpvs; om. L.
γελίου m alone.

11 καὶ 6 Κύριος ἵνα] ὁ κύριος καὶ iva m alone.

is doubtless a later substitution, sug-
gested partly by the greater promi-
nence of Philadelphia both in itself
and in ecclesiastical history, and
partly by the fact that it is mentioned
in a later chapter of this epistle
(δ 19). This mention however is
of such a kind as to show that the
epistle could not possibly have been
addressed to the Philadelphians
themselves.

I. κατὰ πάντα τόπον] Though Eu-
sebius quotes these words of the
letter correctly, yet he introduces
them with the remark that the letter
is addressed ταῖς κατὰ Πόντον ἐκ-
κλησίαις. Of this there is no trace
in the letter itself, for Philomelium
was certainly notin Pontus. Perhaps
therefore we ought to adopt the
conjecture of Valois and substitute
πάντα τύπον for Πόντον, though Rufi-
nus and the Syriac version both

8 πάντα] ἅπαντα m alone.
10 ἵνα παραδοθῇ] παραδοθῆναι ν alone.

9 τὸ εὐαγγέλιον] τοῦ εὐαγ-
ὡς] καθὼς ν alone.
μιμηταὶ] μημηταὶ Ὁ. γενώμεθα]
read Πόντον, and so it appears in
all the extant Greek MSS.

There is no ground for supposing
that any other name besides Philo-
melium appeared in any of the copies
of this letter which were circulated
at the time. It was directly ad-
dressed to the Philomelians in
answer to a question which they
had asked, and the additional words
kal πάσαις κιτιλ. are added to give it
a wider circulation; comp. 1 Cor. i.
2 τῇ ἐκκλησίᾳ τοῦ Θεοῦ... τῇ οὔσῃ
ἐν Κορίνθῳ... .σὺν πᾶσιν τοῖς ἐπικαλου-
μένοις κιτ.λ....ἐν παντὶ τόπῳ.

καθολικῆς] See §§ 8, 16, 19, below,
and the note on Ign. Swzyrn. 8. Com-
pare also the general introduction.

2. παροικίαις] See the note on
Clem. Rom. inscr.

ἔλεος x.t.A.] Jude 1 ἔλεος ὑμῖν καὶ
εἰρήνη καὶ ἀγάπη πληθυνθείηῆ. For
πληθυνθείη see also I Pet. i. 2, 2 Pet.

1] MARTYRDOM OF POLYCARP. 365

\ ’ ΄σ \ ΕῚ ς \ > \ \ \
μὴ μόνον σκοποῦντες TO καθ᾽ ἑαυτοὺς ἄλλα καὶ TO
\ \ / , \ ~ /
κατὰ Tous πέλας: ἀγάπης yap ἀληθοῦς καὶ βεβαίας

\ \ / lé / >
ἐστὶν μὴ μόνον ἑαυτὸν θέλειν σώζεσθαι ἀλλὰ καὶ
UA \ 5) y
πάντας Tous ἀδελφούς.
ik

πάντα [τὰ] κατὰ TO θέλημα τοῦ Θεοῦ γεγονότα δεῖ

, \ 3: co
Μακάρια μὲν οὖν καὶ γενναῖα Ta μαρτύρια

γὰρ εὐλαβεστέρους ἡμᾶς ὑπάρχοντας τῷ Θεῷ τὴν
κατὰ πάντων ἐξουσίαν ἀνατιθέναι. τὸ γὰρ γενναῖον
αὐτῶν καὶ ὑπομονητικὸν καὶ φιλοδέσποτον τίς οὐκ ἂν
θαυμάσειεν; οἱ μάστιξι μὲν καταξανθέντες, ὥστε μέχρι

γενόμεθα Ὁ ; γενώμοιθα 5. 12 τὸ pri] τὰ m alone. τὸ sec] om. ms. 13 τοὺς

πέλας] Ussher ; τοὺς παῖδας (ττὰιλὰς for TreAac) VS; τοὺ (sic) πέλας m; τοῦ πέλας Ὁ:

τοὺς πλείονας p; al. L.
17 δεῖ] mv; καὶ bp; εἰ 5; al. L.
add. αὐτῷ p alone.

μάσειεν] θαυμάσιεν bs.

1.2. Clem. Rom. inscr., Polye. P27.
inscr.

5. “EypaWapev] ‘We write’ For
this epistolary aorist see the notes
on Gal. vi. 11, Philem. 19.

6. μακάριον] Not necessarily used
of the dead at this date ; see the notes
on Clem. Rom. 47, Polyc. PAzd. 3.

7. ἐπισφραγίσας] Comp. Euseb.
Mart. Pal. 11, ὕστατος τῶν ἐπὶ τῆς
Καισαρείας μαρτύρων τοὺς ἄθλους ἐπε-
σφραγίσατο, 10. 13 ὡς ἂν ὕστατον γέ-
VOLTO παντὸς τοῦ κατὰ Παλαιστίνην
ἀγῶνος ἐπισφράγισμα. So too Greg.
Naz. Orat. xv. 7 (I. p. 293) ὁ πρῶτος
ἔσται τοῖς ἄλλοις ὁδός, καὶ ὁ τελευταῖος
σφραγὶς ἀθλήσεως. This is not the
only instance in which the phrase-
ology of this epistle—perhaps the
earliest genuine martyrology—has
set the fashion for after times.

9. ἄνωθεν) ‘afresh’, ‘anew’, as
e.g. in Gal. iv. 9, and probably John
Hite (3507.5

κατὰ τὸ εὐαγγέλιον] i.e. in accord-

16 τὰ μαρτύρια] μαρτύρια (om. τὰ) m alone.
18 ἡμᾶς] bvsL; ὑμᾶς mp.

19 ἐξουσίαν]

ἀνατιθέναι] pv; ἀνατεθηκέναι m3; ἀνατεθῆναι b.
20 αὐτῶν] mb; αὐτοῦ p; om. vs; al. L.

ὑπομονητικὸν] ὑπομονιτικὸν S. 21 θαυ-

καταξανθέντες] add. τοσοῦτον v alone.

ance with the Gospel history of His
own passion. So again ὃ 19 οὗ τὸ
μαρτύριον πάντες ἐπιθυμοῦσιν μιμεῖσθαι,
κατὰ τὸ εὐαγγέλιον Χριστοῦ γενόμενον.
On the tendency of these Acts to
find parallels to our Lord’s history
in the final scenes of Polycarp’s life,
see the general introduction.

II. καὶ ἡμεῖς) ‘we as well as
Polycarp.’

12. μὴ μόνον «7.A.] Phil. 11. 4 μὴ
τὰ ἑαυτῶν ἕκαστοι σκοποῦντες ἀλλὰ καὶ
τὰ ἑτέρων ἕκαστοι.

19. γενναῖον] A favourite epithet
as applied to martyrs; e.g. § 3,
Clem. Rom. 5, Wart. len. Ant. 2, 7,
Ep. Vienn, et Lugd.in Euseb. HE.
v. 1 (several times). See Zahn’s
note.

20. φιλοδέσποτον] A not uncom-
mon epithet of faithful slaves in
classical writers; comp. Philo de
Spec. Leg. 7 (il. p. 340).

21. μάστιξι μὲν x.t.A.] It would
seem as if the antithetic clause had

366 LETTER OF THE SMYRNAANS. [11

΄ »/ ~ \ 9 ~ A ~ A >
τῶν ἔσω φλεβῶν καὶ ἀρτηριῶν THY τῆς σαρκὸς οἰκονο-
, a / \ \ >
μίαν θεωρεῖσθαι, ὑπέμειναν, ws καὶ τοὺς περιεστῶτας
» ΄ \ ’ if \ Ni \ > a
ἐλεεῖν καὶ ὀδύρεσθαι: Tous δὲ Kal εἰς τοσοῦτον γεν-
, 3 ΄σ J / ; ΄ / \
ναιότητος ἐλθεῖν ὥστε μήτε γρύξαι μήτε στενάξαι τινὰ
΄ « ΄σ e/ / “ .«“ἶ
αὐτῶν, ἐπιδεικνυμένους ἅπασιν ἡμῖν ὅτι ἐκείνῃ TH ὧρᾳ 5
, lod \ Τὰ [1 7 ΄
βασανιζόμενοι τῆς σαρκὸς ἀπεδήμουν οἱ μάρτυρες τοῦ
a ΄σ \ « \ , if
Χριστοῦ, μάλλον δὲ ὅτι mapeatws ὁ Κύριος ὡμίλει
a \ 7, a ~ a ͵ a
αὐτοῖς. καὶ προσέχοντες TH τοῦ Χριστοῦ χάριτι τῶν
lod / ἥ / \ ~ .« \
κοσμικῶν κατεφρόνουν βασάνων, διὰ μιᾶς ὥρας τὴν
ST td , 5 {4 \ ΄σ ἕν > ΄
αἰώνιον κολασιν ἐξαγοραζόμενοι. καὶ τὸ πῦρ ἦν αὐτοῖς

L ἀρτηριῶν] ἀρτιριῶν 5.
αὐτοὺς v alone.

2 θεωρεῖσθαι] τὴηρεῖσθαι (sic) m. 3 ὀδύρεσθαι] add.
τοὺς δὲ] τοῦ δὲ Ὁ. καὶ εἰς] εἰς (om. καὶ) m alone. 4 μήτε

γρύξαι] mvs; βρύξαι bp (Jacobson). μήτε στενάξαι] om.
m alone. 5 αὐτῶν] vs; ἑαυτῶν bp (Jacobson); om. m.
alone.

pri] μὴ δὲ m alone.
ἐκείνῃ] ἐν ἐκείνῃ v
μάρτυρες τοῦ Χριστοῦ]
ἡ ὁ Κύριος] byms [L]; χριστός
8 τοῦ Χριστοῦ] bvs; χριστοῦ m; τοῦ κυρίου p;
τῶν] καὶ τῶν p alone. 9 κατεφρόνουν βασάνων
Io κόλασιν] ζωὴν m alone. Il ψυχρὸν] ψυχρῶν
ἀπανθρώπων] ἀπανων m; ἀπηνῶν ν; ἀπεινῶν bp;

6 οἱ] txt bv; add. γενναιότατοι (-ώτατοι ms) mps.
Vp; μάρτυρες χριστοῦ bs; τοῦ χριστοῦ μάρτυρες τι.
ἘΣ ὡμίλει] mp; ὀμίλι Ὁ; ὁμίλει vs.
ἘΠΕ χάριτι] χάρητι m.
βασάνων κατεφρόνουν m alone.
b. τὸ] om. p alone.

ἀπεινῆν 5. 12 τὸ] τώ b.

been intended to run ἐλεηθέντες δὲ
ὑπὸ τῶν περιεστώτων... εἰς τοσοῦτον
γενναιότητος ἦλθον κιτιλ., but the form
of the sentence is altered by the de-
pendent clause ὡς καὶ τοὺς περιεστῶτας
κιτιὰ., and the words which ought to
have formed the antithesis to μάστιξι
μὲν are changed and made anti-
thetical to this dependent clause,
τοὺς δὲ καὶ εἰς τοσοῦτον κιτιλ. Euse-
bius however in his abridgment
gives a different antithesis, τότε μὲν
μάστιξι.. .καταξαινομένους, τότε δὲ τοὺς
ἀπὸ θαλάττης κήρυκας ὑποστρωννυμένους.

I. οἰκονομίαν] ‘the tnternal struc-
ture and mechanism) as e.g. in
Plut. Aor. 595 D, 496 A, where like-
wise it is used of the natural pro-
cesses of ‘the house we live in.’
Eusebius paraphrases the expression
here, τὰ ἐν μυχοῖς ἀπόρρητα τοῦ σώμα-

13 σβεννύμενον] txt bps; add. πῦρ my.

Tos σπλάγχνα Te αὐτῶν καὶ μέλη.

4. ὥστε μήτε γρύξαι κ-ιτ.λ.)] Ep.
Vienn. et Lugd. 51 (Eus. 1. Ἐς v. 1)
τοῦ μὲν ᾿Αλεξάνδρου μήτε στενάξαντος
μήτε γρύξαντός τι ὅλως ἀλλὰ κατὰ καρδί-
αν ὁμιλοῦντος τῷ Θεῷ (comp. 20. § 56),
Act. Perp. et Felic. 4 ‘et ego quae
sciebam me fabulari cum Domino’
etc.; passages quoted by Zahn.

6. τῆς σαρκὸς ἀπεδήμουν] Proba-
bly suggested by 2 Cor. ν. 6 εἰδότες
ὅτι ἐνδημοῦντες ἐν τῷ σώματι ἐκδημοῦ-
μεν ἀπὸ τοῦ Κυρίου.

11.: πρὸ ὀφθαλμῶν γὰρ κ-.τ.λ.] Ep.
Vienn. et Lugd. 26 (Eus. .7. £. v. 1)
ὑπομνησθεῖσα διὰ τῆς προσκαίρου τι-
μωρίας τὴν αἰώνιον ἐν γεέννῃ κόλασιν,
quoted by Zahn. Imitated in 7Ζαγίέ.
7ρη. Rom. 5 τὸ καυστικὸν τοῦ πυρός
σου εἰς ὑπόμνησίν με ἄγει τοῦ αἰωνίου
καὶ ἀσβέστου πυρός, καίπερ πρόσκαιρον

11] MARTYRDOM: OF -POLYCARP,: BOF.

ψυχρὸν τὸ τῶν ἀπανθρώπων βασανιστῶν: πρὸ ὀφ-
θαλμῶν γὰρ εἶχον φυγεῖν τὸ αἰώνιον καὶ μηδέποτε
σβεννύμενον, καὶ τοῖς τῆς καρδίας ὀφθαλμοῖς ἀνέβλεπον
τὰ τηρούμενα τοῖς ὑπομείνασιν ἀγαθά, ἃ οἶτε οἷο
ἤκογεεν οὔτε GHOAAMOC εἶλεν, οὔτε ἐπὶ KAPAIAN

> r > , > y \ ε / ε \ a
ANOPWTOY ANEBH, EKELYOLS δὲ ὑπεδείκνυτο ὑπὸ TOU
7 J / of of "7 oH
Κυρίου, οἵπερ μηκέτι ἄνθρωποι ἀλλ᾽ ἤδη ἀγγελοι ἦσαν.
ε 7 δὲ \ ε > \ θ , θέ ε 7, \
OMOLWS O€ και Ol Els TA Unola KpLUEVTES ὑπέμειναν δεινὰς

ἠ 7] \ € , yA
κολασεις, κήρυκας μεν ὑποστρωννυμενοι Kat ἀλλαις ποι-

ἀνέβλεπον] ἐνέβλεπον m alone.
νασιν 5.
15 εἶδεν] m; ἴδεν bpvs.
add. καὶ v alone.
οὐκέτι M3 μὴ p-

alone.

5. 7

βασάνων
ποικίλαις βασάνοις bpvs.

ὄν. See also below, ὃ 11 πῦρ ἀπειλεῖς
κιτ.λ.

14. τὰ τηρούμενα κ.τ.λ.] Mart. Ign.
Rom, 6 τὰ ἡτοιμασμένα τοῖς εὐσεβέσιν
ἀγαθά.

τοῖς ὑπομείνασιν κιτιλ.}] For this
mixed quotation (Is. lxiv. 4, 1 Cor.
li. 9), see the note on Clem. Rom. 34.

17. μηκέτι kt.A.] Clem. Recogn.
iii. 30 Futurum tempus...in quo ex
hominibus angeli fient, qui in spiritu
mentis Deum videbunt, Tertull. de
Res. Carn. 26, 62.

19. κήρυκας] ‘heralds’ or ‘ ¢rum-
peters, the Greek name for a certain
mollusc of the whelk family (buc-
cinidae); see Aristot. Ast. Am. v.
pp. 544, 546, 547, Part. Av. iv. pp.
679, 683, and elsewhere. Pliny V.H.
ix. 36 explains the reason of the
Latin name, ‘ Bucinum...concha ad
similitudinem ejus bucini quo sonus
editur, unde et causa nomini.’ There

14 ὑπομείνασιν] ὑπομένουσιν p alone; ἀπομεί-
οὔτε οὖς... εἶδεν) bys; the clauses transposed in mp (after 1 Cor. il. 9).
16 ἀνέβη] insert οὐκ before ἀνέβη 5.
17 οἵπερ] b; εἴπερ pvs ; οἵτινες m.
18 δὲ] om. p. alone.
to have had it (though Zahn thinks otherwise).
ὑπέμειναν] By some freak Ὁ substitutes χρόνον.
κήρυκας (om. μὲν) m; ξίφη μὲν ἢ; ξίφη τε v; ξίφει τε 5.
ὑποστρωννύμενοι] pv (comp. E); ὑποστροννύμενοι Ὁ ; ὑπεστρωμένοι Mm.

ἐκείνοις δὲ]
μηκέτι] bys; λοιπὸν
οἱ] malone. Eusebius seems not

κριθέντες] κατακριθέντες m
10 κήρυκας μὲν] Ὁ ;
Τὸ has the word κήρυκας.
ποικίλων

ἰδέαις] τὰ (but written εἰδέαις), comp. E (as quoted in the next note);

is a play on the word in a saying of
Stratonicus related by Machon in
Athen. viii. p. 349 μή ποτ᾽ ἐπιβὰς
κήρυκι τὸν πόδ᾽ ἀναπαρῶ, Which is
explained in the context. Owing to
this ambiguity Eusebius goes out of
his way to paraphrase the passage
by τοὺς ἀπὸ θαλάττης κήρυκας καί
τινας ὀξεῖς ὀβελίσκους. Commenta-
tors seem disposed here to explain
the word as designating some manu-
factured implement of torture, just
as the Latin murvices is several times
used of iron spikes. But there is
no reason for this interpretation.
Sea-shells, potsherds, and the like,
appear not unfrequently as instru-
ments of torture in the accounts of
martyrdoms: Act. S. Vincent. 7
(Ruinart p. 403, Ratisb. 1859, comp.
p. 408); Act. Tarach. Prob. etc. 3
(2b. p. 457); B. Felicis Conf. Vit. in
Bedae Of. V. 790, ed. Migne.

368 LETTER OF THE SMYRNAANS. [11

, 7 y / .« > Ie
κίλων βασάνων ἰδέαις κολαφιζόμενοι, iva, εἰ δυνηθείη,
\ ΄σ > , / > af ΕῚ A /
διὰ τῆς ἐπιμόνου κολάσεως εἰς ἀρνησιν αὐτοὺς τρέψη"
τ \ - ΄σ΄ ,
πολλὰ γὰρ ἐμηχανᾶτο κατ᾽ αὐτῶν ὁ διάβολος.

Ill. ᾿λλλὰ χάρις τῷ Θεῷ: κατὰ πάντων γὰρ οὖν
é é
7 A > /
ἴσχυσεν. ὁ γὰρ γενναιότατος Γερμανικὸς ἐπερρὼν-

3 ΄σ \ 7 \ ΄σ > > ~ io «
νυεν αὐτῶν τὴν δειλίαν διὰ τῆς ἐν αὐτῷ ὑπομονῆς" ὃς
Ni: 4 ’ / / \ ~~ 3
καὶ ἐπισήμως ἐθηριομάχησεν. βουλομένου γὰρ Tov ἀνθ-

\ \ / \ / >
ὑπάτου πείθειν αὐτὸν Kal λέγοντος τὴν ἡλικίαν av-

a a ε ~ > , \ {4
TOU KATOLKTELDAL, €auTw ETEOTAGCATO TO θηρίον ΖΤροσ-

I κολαφιζόμενοι] bvps; κολαζόμενοι m. Zahn quotes E, διὰ παντὸς εἴδους

κολάσεων καὶ βασάνων, for κολαζόμενοι, but this seems to be derived from the

preceding δεινὰς κολάσεις.
τύραννος bpvs. τρέψῃ] στρέψη p.
ἐμϊχανάτο (sic) m alone.

πάντων γὰρ] by; κατὰ πάντων μὲν M3 ὅτι κατὰ πάντων jp.
but 1, omits the negative, ογαζία domino nostro 7651: christo qui (I.
contra omnes fidus servorum suorum defensor adsistet.

VALWTATOS 5.

1. εἰ δυνηθείη κιτ.λ.] The nomi-
native ὁ τύραννος, which is supplied
in the common texts, is not very
appropriate, as applied to the pro-
consul, and savours of a later age.
As it is absent from the Moscow
MS, which generally gives the best
text, and does not appear either in
Eusebius or in the Latin version,
I have omitted it. With this omis-
sion we are obliged to connect the
sentence πολλὰ. ..ὁ διάβολος with the
preceding words, in order to obtain
a subject for δυνηθείη and τρέψῃη.
It is commonly made the beginning
of the next chapter. The late post-
ponement of this nominative διάβολος
has given occasion to a scribe to in-
sert τύραννος.

4. οὖν ἴσχυσεν] So I venture to
correct the text. The ordinary read-
ing οὐκ ἴσχυσεν Must mean one of
two things; either (1) ‘He (i.e. the
devil) did not prevail against αὐ

el] ἡ bs.

In b the word is written ἐμηχανάτω.

ἐπερρώννυεν .... δειλίαν] om. m alone.

2 διὰ] txt πὶ; praef. ὁ

3 ἐμηχανᾶτο κατ᾽ αὐτῶν] κατ᾽ αὐτῶν
4 κατὰ

οὖν] οὐκ α;
quia?)
5 γενναιότατος] γεν-

E paraphrases as if he had

of them,’ but against the great
majority, which statement the writers
cannot have intended to make; or
(2) ‘He did not prevail against anxy
of them’ (for this sense of πᾶς οὐκ,
equivalent to ovdeis, see Winer,
Gramm. § xxvi. p. 214 sq), which
is untrue, for Quintus is mentioned
immediately afterwards (§ 4) as being
overcome. With the reading which
I have substituted, the meaning will
be κατὰ πάντων (τῶν μηχανημάτων) ἴσ-
χυσεν (6 Θεός).

5. Teppavixos| The day of Germani-
cus in the Latin Martyrologies is Jan.
19, though they place the martyrdom
of the companions of S. Polycarp,
whom they make ten or eleven in
number, on the same day with his,
Jan. 26. The Greek Calendar con-
tains no mention of Germanicus (see
Tillemont A/émozres 11. p. 314).

7. τοῦ ἀνθυπάτου] L. Statius Quad-
ratus ; see the note on § 21. He was

σι

ut]

MARTYRDOM OF POLYCARP. 369

7 / > “Δ \ ay 7 ᾽ col
10 βιασάμενος, τάχιον TOU ἀδίκου Kal ἀνόμου βίου αὐτῶν

ἀπαλλαγῆναι βουλόμενος.

7 Ss ~ \ ~
ἐκ τούτου οὖν πᾶν TO TAN-

Le \ / ΄σ ΄σ \
Qos, θαυμάσαν τὴν γενναιότητα τοῦ θεοφιλοῦς Kal θεο-

σεβοῦς γένους τῶν Χριστιανῶν, ἐπεβόησεν: Aipe τοὺς

ἀθέους, ζητείσθω Πολύκαρπος.

IV.

Eis δὲ ὀνόματι Κόϊντος, Φρὺξ προσφάτως

ἐληλυθὼς ἀπὸ τῆς Φρυγίας, ἰδὼν τὰ θηρία ἐδειλίασεν.

iy \ ὌΝ ε , ΄ le
οὗτος δὲ ἦν ὁ παραβιασάμενος ἑαυτόν TE Kal τινας

read ἑαυτοῦ (αὐτοῦ) for αὐτῶν.

praef. γενναίας m alone. a
ριωμάχησεν b.
λέγοντος] p; λέγειν mbvs.

b; τάχειον vs; καὶ τάχιον m (but written τάχειον) p.

καὶ ἀδίκου m alone.
μάσαν] θαυμάσας Ὁ alone.
θεοφιλοῦς 5.
κυστός V3 κυπτός 5.
γένος E).
ασεν bs.

13 Alpe] αἴραι Ὁ.

a rhetorician and a friend of the
rhetorician Aristides (Aristid. Of.
I. pp. 451, 521, ed. Dindorf) and
should probably be identified with
‘the consul Quadration’ mentioned
by Philostratus (Vzt. Sophist. ii. p.
250) as the master of Varus. His
name occurs in a Magnesian inscrip-
tion C. 7. G. 3410. He is to be dis-
tinguished from Quadratus the great
builder and restorer of the city of
Pergamum (Aristid. Of. I. p. 116),
whose name, as Mommsen informs
me, was not Statius, but Julius. The
name Statius Quadratus is also found
elsewhere in inscriptions in other
parts of the world (C. 7. G. 337, 5996).
For the date of this proconsulship,
see above, I. pp. 634 sq, 650 sq.

9. ἑαυτῷ ἐπεσπάσατο xk.t.d.] See
the note on Ign. Rom. 5 προσβιάσα-
μαι.

12. θεοσεβοῦς γένους κιτ.λ.)} So
Melito in Euseb. H. £. iv. 26 calls

IGN. III.

ἐπερρώνυεν] ἐπερώνυεν 5.
ἐπισήμως] ἐπισίμως ps.
yap] bpvs; γέ τοι [E]; om. m.

6 ὑπομονῆς]
ἐθηριομάχησεν] ἐθη-
8 πείθειν] πείθην τη.

9 κατοικτεῖραι) κατοικτῆραι Ὁ. Io τάχιον
ἀδίκου καὶ ἀνόμου] ἀνόμου
αὐτῶν] bpE (but some Mss om.); αὐτὸν my. 12 θαυ-

τοῦ θεοφιλοῦς καὶ θεοσεβοῦς τοῦ θεοσεβοῦς καὶ

15 δὲ] bpvs; οὖν m; Ζμηις L. Κόϊτος]

Φρὺξ] txt mbpsL; add. τῷ γένει v (so φρύγα τινὰ τὸ
προσφάτως) προσφάτος (sic) b.
17 τινας] add. ἄλλους b alone, but E says σὺν ἑτέροις.

16 ἐδειλίασεν] ἐδηλί-

the Christians τὸ τῶν θεοσεβῶν γέ-
vos, a passage quoted by Jacobson;
comp. Mart. [gn. Ant. 2 τὸ τῶν
Χριστιανῶν θεοσεβὲς γένος. For this
use οὗ θεοσεβεῖς, θεοσέβεια, see Heini-
ehenis) note on ἘΠΠΞΕΡ: ΚΓ Τὸ τ
32. See also below, ὃ 14 τοῦ γένους
τῶν δικαίων.

13. Alpe] ‘Away with, i.e. to ex-
ecution, as below, § 9; comp. Luke
XX. τὸ; Acts xxi.) 36 (comp.-xxil.
PD.

τοὺς ἀθέους] See the note on Ign.
Tran. 5.

15. Φρὺξ] Thus illustrating the
proverbial cowardice of the Phry-
gians; comp. Tertull. de Anzm. 20
*‘Comici Phrygas timidos illudunt,’
and see Colossians etc. p. 312 (378),
note 2. Another Phrygian however
acted in a very different way in the
persecutions in Gaul; 242. Lugd. et
Vienn, 49 sq (Euseb. H. £. v. 1).

LETTER OF THE SMYRNAEANS. [1v

370

~ 7 ΄σ A
προσελθεῖν ἑκόντας. τοῦτον ὁ ἀνθύπατος πολλα ἐκλι-

J " , \ A \ a 5
παρήῆσας ἔπεισεν ὀμόσαι καὶ ἐπιθῦσαι. διὰ τοῦτο οὖν,
ἰδ , > 3 = \ if ε ’
ἀδελφοί, οὐκ ἐπαινοῦμεν τοὺς προδιδόντας ἑαυτους;

3 \ 3 ef Ἢ \ 3 /
ἐπειδὴ οὐχ οὕτως διδάσκει TO εὐαγγέλιον.
V.
~ iy 3 > ’ »» \
πρῶτον ἀκούσας οὐκ ἐταράχθη, ἀλλ᾽ ἐβούλετο κατὰ
/ , ε \ , ᾽, \ ΄-
πόλιν μένειν: οἱ δὲ πλείους ἔπειθον αὐτὸν ὑπεξελθεῖν.
We τε a 3 > / > \ > / > \ ~
καὶ ὑπεξῆλθεν ets ἀγρίδιον οὐ μακρὰν ἀπέχον ἀπὸ τῆς
, \ le > dd , \ ek
πόλεως, και διέτριβε μετ᾽ ολίγων, νύκτα καὶ ἡμεραν
5 Χ e/ ro \ , \ If \
οὐδὲν ετέρον σοιὼν ἢ TT POG EVV OMEVOS TEL TAVTWVY Kal
- \ \ 3 / ΄σ « τ ie
τῶν κατα τῆν οἰκουμένην ἐκκλησιῶν" ὅπερ nV σύνηθες
I προσελθεῖν] ἐλθεῖν p alone. τοῦτον... ἔπεισεν] bps; τοῦτον ἐκλιπαρήσας πολλὰ
ὁ ἀνθύπατος ἔπεισεν αὐτὸν ν (Jacobson) ; τοῦτον ὁ ἀνθύπατος πολλὰ ἐξελειπάρησεν m.
ἐκλιπαρήσας] ἐκλειπαρήσας Ὁ. 2 ὀμόσαι] ὁὀμώσαι mbvs (but corr.). 3 προ-
διδόντας ἑαυτοὺς] 5 ; mpodldovras ἑαυτοῖς v3; προσίοντας ἑαυτοὺς m; προσίοντας ἑαυτοῖς
bp (but éavros without accent in p); gui se ultro offerunt L. 5 θαυμα-
σιώτατος] mbs (comp. E); θαυμάσιος p3 τίμιος καὶ θαὐμασιώτατος v. 7 πόλιν]
mbps; τὴν πόλιν v. The mss of E vary. ὑπεξελθεῖν] ὑπεξιέναι mM
alone. 8 καὶ ὑπεξῆλθεν] bps; ὑπεξῆλθεν οὖν m; καὶ πεισθεὶς ὑπεξῆλθεν ν.
ἀγρίδιον] bms; ἀγρήδιον p; τὸ ἀγρίδιον v (Jacobson). ἀπέχον] ἀπέχων mbs.

ἀπὸ] om. m alone. 9 διέτριβε] mps (comp. E); ἔτριβε[ν] bv. μετ᾽
ὀλίγων] pm (μετὰ), and so E, σὺν ὀλίγοις ; μετ᾽ ὀλίγων ἀδελφῶν v; μετ᾽ ὀλίγον bs.

νύκτα] νύκταν 5. ἡμέραν] ἡμέρα m.

καὶ] om. p alone.

4. οὐχ οὕτως κιτ.λ.] See Matt. x.
23.) .oun: Vil. 1, Vill.-50, x) 30, εἰς:
‘A communi priscae ecclesiae sen-
tentia,’ writes Zahn, ‘ Tertullianus
recessit, cum fugiendum in persecu-
tione non esse studeret demonstrare
(de Fuga 4 sq).

6. κατὰ πόλιν] If we adopt this
reading, it must be ‘in town’ (as
opposed to κατὰ χώραν ‘in the coun-
try’), and this is quite a possible
meaning in itself. As a matter of
fact however xara πόλιν commonly
means ‘from city ‘to City,’ e.g.
Ἐπ ς᾽ villi 1. 4, 02 21, ἘΧῚ 25; ΠῚ 1’

11. σύνηθες αὐτῷ] This accords
with his own injunctions, Polyc.

το οὐδὲν] bps (comp. E οὔτι) ; μηδὲν mv.

Il τῶν κατὰ τὴν οἰκουμένην] τῶν τῆς οἰκουμέμενης (sic) Ss.

Philipp. 12; comp. Mar. Ign. Ant.
6.

15. Δεῖ pe κιτ.λ.] See the note on
§ 12, where this presentiment is ful-
filled.

17. ἐπιμενόντων] ‘fersisting in
their search,’ as again below §§ 8, 10;
see Plato Laches 194 A ἡμεῖς ἐπὶ τῇ
ζητήσει ἐπιμείνωμέν τε Kal καρτερήσω-
μεν. It is paraphrased by Eusebius
ἐπικειμένων σὺν πάσῃ σπουδῇ.

22. οἰκεῖοι ὑπῆρχον] Matt. x. 36
ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ.
Here again the martyrdom of Poly-
carp waS κατὰ τὸ εὐαγγέλιον (see
above § 8), for Christ likewise was
betrayed by one of His own house-

‘O δὲ θαυμασιώτατος Πολύκαρπος τὸ μὲν 5

ν] MARTYRDOM OF POLYCARP.

αὐτῷ :

371

\ / , if \
Kal προσευχόμενος ἐν ὀπτασίᾳ γέγονεν πρὸ

~ e a qn qn i, A
Tplwy ἡμερῶν τοῦ συλληφθῆναι αὐτόν, Kal εἶδεν TO

, a \ \ / \
προσκεφαλαιον αὐτοῦ ὑπὸ πυρὸς κατακαιόμενον" Kat

\ i)? \ \ \ 3 lo A - -
15 στραφεις εἰπὲν πρὸς τοὺς συν αντω; ει μὲ ζῶντα

καῆναι.-
WAL

\ , ε 7 ,
Καὶ ἐπιμενόντων τῶν ζητούντων αὐτόν, μετ-

΄ > 4 ᾽ , \ 2Q/ pds lA S
έβη εις ετέρον ἀγρίδιον" Και εὐθέως εσεστῆσαν Οἱ

~ te
ζητοῦντες αὐτον.

\ \ ε , ih
καὶ μή εὑρόντες συνελάβοντο παι-

/ , - ε
20 δάρια δύο, ὧν τὸ ἕτερον βασανιζόμενον ὡμολόγησεν"

“ \ \ ΟΝ 7 - 3 / 3 A \ ε
nv yap καὶ ἀδύνατον λαθεῖν αὐτόν, ἐπεὶ καὶ οἱ προδι-

/ 3 \ ~ ε “
δόντες αὐτὸν οἰκεῖοι ὑπῆρχον.

ἣν] ἢ 5.
LE; τῶν Ὁ.

12 γέγονεν] or γέγονε, ὈΡΥ5 ; om. m (comp. E).
καὶ εἶδεν] καὶ ἴδεν mpbs; ἴδεν γὰρ v.

καὶ ὁ εἰρήναρχος, ὁ

13 τριῶν] mpvs
τὸ] mpvs; om. Ὁ.

15 σὺν] m (comp. Εἰ τοῖς ἀμφ᾽ αὐτὸν); συνόντας bpvs; dub. L (gui cum eo

evant).
προθεσπίσαντα).

Δεῖ] praef. ἀδελφοὶ καὶ τέκνα v alone.

αὐτῷ] txt mL; add. προφητικῶς bpvs (comp. E μονονουχὶ τὸ μέλλον

16 καῆναι]

κάηναι (sic) m; καυθῆναι bpvs. Ussher read κατακαυθῆναι and was followed by some

later edd.

εὐθέως] ἅμα τοῦ ἐπαναχωρῆσαι v.

4 “ .
ὡμολόγησαν Vv; βασανιζομένων δὲ τῶν παιδίων ὀμολόγησαν (sic) 5.
21 ἐπεὶ] ἐπειδὴ v alone.

> a 3 ,
οἰκεῖοι) οἰκίοι 5.

b; στερρὸν p.
22 αὐτὸν] om p. alone.
to the end of the chapter.

hold (John xiii. 18). It does not ap-
pear whether this ἀγρίδιον was Po-
lycarp’s own or not. The most
natural explanation however is that
these were his own slaves (see Colos-
stans p. 329); and this supposition
at all events agrees with the old
story that he possessed consider-
able property.

eipnvapxos] ‘the captain of the
police, though in some respects ‘ the
high-sheriff’ would be a nearer e-
quivalent. This officer (εἰρήναρχος,
elpnvdpxns, εἰρηναρχεῖν) is mentioned
not unfrequently in the inscrip-
tions in connexion with cities of
Asia Minor; C. 7. G. 2768 (Aphro-
disias), 2882 (Miletus), 2929, 2930 b
(Tralles), 3496 (Thyatira), 3831 at

17 ἐπιμενόντων] ἐπιμαινόντων 5.

18 ἀγρίδιον] ἀγρήδιον p.
20 ὧν..-ὡμολόγησεν] ἃ καὶ βασανιζόμενα
ἕτερον] ἑτέρων

προδιδόντες] προδιδοῦντες m.
ὑπῆρχον] v omits all after this

(Aezani), 4020 (Ancyra), 4085 (Pes-
sinus), Bull. de Corr. Hell. Vu. p. 273
(Nysa), Papers of the American
School at Athens 1. pp. 99, 108
(Tralles). At Attalia (C. Z G. 4341
f) such a person is described in
hexameter verse as εἰρήνης ἄρξας,
owing to the necessities of the metre;
and at Smyrna itself (C. Δ G. 3151)
we have mention of a στρατηγὸς
ἐπὶ τῆς εἰρήνης, who is doubtless the
same officer. See also Pallad. 2725: 1.
Lausiac. c. 116 ὁ ἐπὶ τῆς εἰρήνης; trans-
lated ‘irenarcha’ in the Latin. It
was a λειτουργία and seems to have
been regarded as an honourable office.
The rhetorician Aristides, himself a
native of Smyrna, thus describes the
way in which these irenarchs were ap-

24—2

372 LETTER OF THE SMYRNAEANS. [νι

κεκληρωμένος τὸ αὐτὸ ὄνομα, ᾿Ηρώδης ἐπιλεγόμενος,
ἔσπευδεν εἰς τὸ στάδιον αὐτὸν εἰσαγαγεῖν, ἵνα ἐκεῖνος
μὲν τὸν ἴδιον κλῆρον ἀπαρτίση, Χριστοῦ κοινωνὸς γενό-
μενος, οἱ δὲ προδόντες αὐτὸν τὴν αὐτοῦ τοῦ ᾿Ιούδα
ὑπόσχοιεν τιμωρίαν. Ϊ 5
Vit

\ , « Ion = \ e - \
περὶ δείπνου ὥραν ἐξῆλθον διωγμῖται Kat ἱππεῖς μετα

Ἔχοντες οὖν τὸ παιδάριον, TH παρασκευῇ
é

΄ ,ὔ 3 ΄ « c 2 πὰ \ 4
τῶν συνήθων αὐτοῖς ὅπλων, ὧς ἐπὶ AHCTHN τρέχοντες.
\ 3 \ ~ / / 3 a \ <
καὶ ὄψε τῆς ὥρας συνεπελθόντες, ἐκεῖνον μὲν εὗρον
᾽ 4 , ’ ΄ \
ἔν τινι δωματίῳ κατακείμενον ἐν ὑπερῴῳ" κἀκεῖθεν δὲ

ἐπιλεγό-
cal ON
αὐτὸν] mbpv ;

I KexAnpwuévos] mp; κεκληρομένος 5;
μενος] bps; λεγόμενος τη.
om. 5.

καὶ κληρονόμος (sic) b.
2 ἔσπευδεν] bps ; ἔσπευσεν m.

3 ἀπαρτίσῃ] ἀπαρτήση bs ; ἀπαρτήσει m. γενόμενος] γεννόμενος 5.
5 ὑπόσχοιεν τιμωρίαν] Ὁ
(ὑπόσχυεν) ps; τύχωσιν τιμωρίας m (comp. 1, foenam accipiand). 6 τὸ
παιδάριον] τὰ παιδάρια v alone. περὶ] m; om. pbvs. ὡραν mb;

pa pvs (comp. L). διωγμῖται] διωγμῆται bvs. 8 λῃστὴν] λῆστῆ ν.

4 τὴν αὐτοῦ] bps; τῆς αὐτῆς m. τοῦ] τῷ Ss.

τρέχοντες] bpvs; ἀπερχόμενοι m.

bv; ἐπελθόντας E; ἀπελθόντες m3; καταλαβόντες p.

by.
δωματίῳ). ἐν sec] vsE ; om. mbp.

11 ἠβουλήθη] mpvs ; ἐβουλήθη Ὁ.

pointed; O7.. Sacyiv (Of. 1 p. 523,
Dindorf) ἐπέμπετο τοῖς ἡγεμόσι κατ᾽
ἐκείνους τοὺς χρόνους ἀφ᾽ ἑκάστης πόλεως
ἑκάστου ἔτους ὀνόματα δέκα ἀνδρῶν τῶν
πρώτων" ταῦτα ἔδει σκεψάμενον τὸν ἡγε-
μόνα ὃν προκρίνειεν ἐξ ἁπάντων καθι-
στάναι φύλακα τῆς εἰρήνης. On the
‘irenarchae’ see Gothofred on Cod.
Theodos. Lib. xii. Tit. xiv (IV. p. 647),
and Valois on Euseb. AH. £. iv. 15;
and on εἰρήναρχος generally Wadding-
ton’s note Asze Mineure Inscr, 111. 57
(p. 27), Bull. de Corr. Hell. X1. p. 99
(1887), and Mommsen fom. Gesch.
V. p. 324.

6 KexAnpopevos| ‘who had had as-
signed to him’ by a providential
fitness ; as in Epiphan. Haer. Ixxvi.
10 (p. 923) σὺ ἀνόμοιος γέγονας, KAn-
ρωθεὶς τοῦτο τὸ ὄνομας The reading

Q συνεπελθόντες] 5; συναπελθόντες
10 δωματίῳ] δοματίω

κατακείμενον] here, bpvs; after ὑπερῴῳ, mE (who however omits ἔν τινι

ὑπερῴῳ] ὑπερόῳ 5. δὲ] mpvs; om, Ὁ.

12 Θεοῦ] pyvsLE; (but with v. 1. κυρίου) ;

ὁ καὶ κληρονόμος is obviously cor-
rupt.

1 τὸ ὄνομα] ‘the same
name’ with the persecuting tyrant
in the Gospel. The meaning is ex-
plained by the following words,
Ἡρώδης ἐπιλεγόμενος. Zahn emends
the text by reading ‘Hpwdy far
Ἡρώδης, and omitting [ἐπε]λεγόμενος.
Having dealt thus violently with the
text, he explains his reading, ‘ Hero-
dis nomen quod Smyrnaeorum z7e-
narcha sortitus est, revocavit Hero-
dem ¢etrarcham,

6. παρασκευῇῇ On the meaning
of this ward here see the general
introduction.

7. διωγμῖται]͵ ‘gens ad’ armes,
literally ‘pursuers’; Amm. Marc.
xxvi. 9 ‘adhibitis semiermibus paucis

aan
αὐτὸ

vit] MARTYRDOM OF POLYCARP.

373

ἠδύνατο εἰς ἕτερον χωρίον ἀπελθεῖν, ἀλλ᾽ οὐκ ἠβουλήθη,

> , a - Ps n , , a;
εἰπων᾽ Τὸ θέλημὰ TOY Θεοῦ γενέοθω. ἀκούσας οὖν

\ ~
[αὐτοὺς] παρόντας, καταβὰς διελέχθη αὐτοῖς, θαυμα-
~~ A ΄
ζόντων τῶν παρόντων τὴν ἡλικίαν αὐτοῦ καὶ τὸ εὐ-
σταθές, [καὶ] εἰ τοσαύτη σπουδὴ ἦν τοῦ συλληφθῆναι

a , sf 2Q/ “5 3 ΄ Dyes
τοιοῦτον πρεσβύτην ἄνδρα. εὐθέως οὖν αὐτοῖς ἐκέλευσε

a =~ \ ~ , ΄σ ef 4
παρατεθῆναι φαγεῖν καὶ πιεῖν ἐν ἐκείνη TH WEG, ὅσον
N 7 3 [i \ “2 , .« ; ~ 3 ΄σ
ἀν βούλωνται: ἐξητήσατο δὲ αὐτούς, ἵνα δῶσιν αὐτῷ

ἐ a

ef \ A 7 3 ΄σ ΄σ \ ’
wpav πρὸς TO προσεύξασθαι ἀδεῶς. πῶν δὲ ἐπιτρε-

ἽΝ / θ Ὧν y ἣν ff aN la /
ψαντων, σταθεὶς προσηνξατο πλήρης ὧν τῆς χαριτος

κυρίου bm (with Acts xxi. 14). γενέσθω] G3 γινέσθω E. οὖν] mpsL; δὲ
by. 13 αὐτοὺς παρόντας] pvs; τοὺς παρόντας Ὁ ; παρόντας αὐτοὺς m3
παρόντας [E]. καταβὰς] p[E] (comp. L); καὶ καταβὰς bvs; om. (altogether) m.
διελέχθη] διηλέχθη p. θαυμαζόντων] pv; θαυμαζώντων 5: add. δὲ b; praef.
καὶ τη. 15 καὶ εἰ] [E]; εἰ m; καὶ ὅτι p; τινὲς ἔλεγον ἡ Ὁ; ἡ alone vs.
τοσαύτη σπουδὴ ἣν] vs; τοσαύτη σπουδὴ ἣ Ὁ (adding jy after ἄνδρα) ; τοσαύτη σπουδῆ
(sic) εἶ (sic) m; τοσαύτη γένοιτο σπουδὴ E; τοσαύτῃ σπουδῇ ἐχρήσαντο p. τό
τοιοῦτον] add. θεοφιλεῖ m alone. αὐτοῖς] here, bs; after ἐκέλευσεν, m; after
παρατεθῆναι, v3; αὐτοὺς here, p.
mbs; αὐτοῖς pv.

18 βούλωνται] βούλονται ps.
δώσιν] bp; δώσωσιν mys.

αὐτούς]
> “ > ‘

αὐτῷ] αὐτὸν m alone.

x . re \ Swe A re as) ,

IQ πρὸς TO προσεύξασθαι] mvs; πρὸς τὸ εὔξασθαι p; προσεύξασθαι Ὁ ; ws ἂν προσεύ-

ξοιτο [FE]. 20 σταθεὶς) add. πρὸς ἀνατολὰς m alone.

quos diocmitas appellant, Jul. Ca-
pitol. Vt. MZ. Anton. 21 ‘armavit
et diocmitas, Cod. Fustin. x. 30. 4
τῶν διωγμητικῶν, Corp. Inscr. Graec.
3831 δὲ παρασχόντα τῷ κυρίῳ Καίσαρι
σύμμαχον διωγμείτην παρ᾽ ἑαυτοῦ (at
Aezani). With this last passage comp.
Pallad. Hist. Laus. c. 116 ὁ ἐπὶ τῆς
εἰρήνης... πρὸς τὸν ἐχόμενον σύμμαχον
εἶπεν, whence it appears that these
διωγμῖται were under the command of
the irenarch. See also Waddington
Guplnscer ΠῚ: 992. (p. 225)=C. J..G.
3831 a® above.

peta τῶν... ὅπλων] John xviii. 3
λαβὼν τὴν σπεῖραν... ἔρχεται ἐκεῖ pe-
τὰ.. «ὅπλων.

ὃ, ὡς ἐπὶ λῃστὴν] Matt. xxvi.
55 ws ἐπὶ λῃστὴν ἐξήλθατε ; Comp.
Mark xiv. 48, Luke ΧΧΙ]. 52.

II. χωρίον] ‘farm’, ‘estate’; see
the note on Ign. Rov. inscr.

12. Τὸ θέλημα x.t.A.] Acts xxi. 14
τοῦ Κυρίου τὸ θέλημα (v. 1. τὸ θέλημα
τοῦ Κυρίου) γινέσθω (v. 1. γενέσθω) ;
see also Matt. vi. 10, xxvi. 42 (comp.
Luke xxil.(42):

14. τὸ εὐσταθές] ‘his firmness’,
‘constancy’; see the note on Ign.
Polyc. 4.

15. et...q7v] This is the reading
to which the variations in the autho-
rities point. For the construction θαυ-
patew εἰ, followed by an indicative,
see Kuhner’s Gramm. 11. p. 887 sq.

18. δῶσιν] If the other reading
δώσωσιν be correct, see for this
future conjunctive Winer Gramm.
§ xiii. p. 89, ὃ xv. p. 102.

20. σταθεὶς] For this attitude in

374 LETTER OF THE SMYRNAANS.

[v1

to ioe 4 A ld / \\ a
τοῦ Θεοῦ οὕτως, ws ἐπὶ δύο ὥρας μὴ δύνασθαι σιγῆσαι,
\ 3 / a ’ 7 , Σ
καὶ ἐκπλήττεσθαι τοὺς ἀκούοντας, πολλούς τε μετα-

- > \ ~ ? , 5) \ ~ A
νοεῖν ETL TW ἐληλυθέναι ἐπὶ τοιοῦτον θεοπρεπῆ πρεσ-
/
βύτην.
Wad:

, e , \ = , ,
μνημονεύσας ἁπάντων καὶ τῶν πώποτε συμβεβληκότων

3 Α 4 ’ \ z
Επεὶ δέ ποτε κατέπαυσε τὴν προσευχήν;

3 - = \ aN 2 ὃ , \ ἰδ /
αὐτῷ, μικρῶν TE καὶ μεγάλων, ἐνδόξων τε καὶ ἀδοξων,

I ws] m [Ε]; ὥστε bpvs.
σιωπῆσαι bps.

mbv; καὶ p.
ποτε] mE; ws δὲ bpvs.
document.

sE; καὶ τῶν ποτὲ Ὁ; τῶν καὶ ποτὲ (sic) m

συμβαλόντων τὰ ; συμβεβηκότων bpvs.
9 ὄνῳ] mvsE; ἐν ὄνῳ bp.

prayer see e.g. Matt. vi. 5, Luke
AVI ΤΊ, 12.

9. ὄνῳ] Evidently regarded by
the writers as a parallel to the inci-
dent in the Gospels; Matt. xxi. 2 sq,
John xii. 14 sq.

10, σαββάτου μεγάλου] ‘a high sab-
bath’; see the general introduc-
tion.

12. Νικήτης)] The name _ occurs
more than once in the inscriptions
at Smyrna and in the immediate
neighbourhood; Corp. Luscr. Graec.
3148, 3359. As it is not a common
name until a later date, this fact is
not without its value. It was borne
by a great sophist, a citizen of
Smyrna, who lived in the time of
Nerva and was highly esteemed by
his fellow-townsmen (Philostr. V7z,
Soph. i. 19, p. 511 sq; i. 21, pp. 516,
5?) li. 16, ip. 596). “He 1s styled
‘Sacerdos’ (Plin. £/. vi. 6, [Tacit.]
Dial. 15), which appears to be an
official title, not a proper name. It
is apparently this Smyrnzean, whose
oratory is described by Automedon
in Anthol. I. p. 210. Fabricius

ἐπὶ δύο ὥρας] mbpvE ; om. 5.
2 καὶ] ἀλλ᾽ ν alone.
λούς τε] bpsE: πολλοὺς δὲ τὰ ; καὶ (om. πολλούς τε) ν.
θεοπρεπῆ] p [E]; θεοπρεπεῖ bys; θεοφιλῆ τη.
From this point onward Eusebius quotes directly from the
6 ἁπάντων) πάντων Mm; ἀπάντων (sic) 5.

καθίσαντες] καθήσαντες 5.

σιγῆσαι] mv;
ἐκπλήττεσθαι] πλήττεσθαι 5.
3 ἐπὶ τῷ] SE; ἐπὶ τὸ
5 Ἐπεὶ δέ

πολ-

καὶ τῶν πώποτε] PV
συμβεβληκότων SE (best Mss, Ruf);

8 πάσης] mE; ἁπάσης bpvs.
Io ἤγαγον] mE (best

(Bibl. Graec. Vu. p. 755, ed. Harles)
would identify him with our Nicetes,
but chronological considerations
make this hardly possible. The
rhetorician of this name mentioned
by the elder Seneca (Suas. 3, Con-
2 ΟΣ TG PNB ἵν. 25, 20, Va ois 84094)
seems to have been a different per-
son from the Smyrnzan, for it is
hardly possible that the same man
who lived under or before Tiberius
(Senec. Swas. 3) can have been
flourishing still under Nerva (Phi-
lostr. Vzt. Soph. i. 20, p. 512). Pos-
sibly however Philostratus has mis-
named the emperor in question. In
the Clementine fiction Nicetes and
Aquila are the brothers of Clement
(Clem: Fiom. i. ας ete, esp.) xine:
7). They are made bishops τῶν
κατὰ ᾿Ασίαν παροικιῶν, Apost. Const.
vii. 46. An account of all the writers
bearing the name Nicetas or Nice-
tes is given in Fabricius 47b/. Graec.
VII. p. 745 sq.

kapovxav] As in Is, lxvi. 20
(Symm.), Edict. Diocl. 15. 9 (Corp.
inser. (Laborer Ὁ. 830) Taste

vu]

MARTYRDOM OF POLYCARP.

375

\ , a δι A > Ui 6 ΄ >’ λ
καὶ πασῆς τῆς KATA τῆν OLKOUMEVHVY KAUOALKHS EKKAN=~
lg -~ e/ 5) / ~ 3 ἐᾷ 4 6i
alas, τῆς wpas ἐλθούσης Tov ἐξιέναι, ονῳ καῦθισαντες

\ af \ Z ᾽7ὕ, / 7ὔ
αὐτὸν ἤγαγον εἰς τὴν πόλιν, ὄντος σαββάτου μεγάλου.

\ e / > - ε > , « / \ e \
καὶ UTHVTAa auTW Oo ειἰρηναρχος Ηρωδης Kat O TAaTHO

> ~ / “Ὁ \ / > \ 9 \ \ -
αὐτου Νικήτης, Ol Και μεταθέντες QUTOV €7L THV καρου-

> / , \
χαν ἔπειθον παρακαθεζόμενοι καὶ λέγοντες" Ti yap

/ > > ~ 7 ~ 4 > 40 \ \
KQAKOV εστιν ELTTELV, Κύριος Καῖσαρ, και €TLUVOAL, Και Τὰ

MSS, but ν. 1. ἦγον); γον bpvs.

It ὑπήντα] bmE; ὑπάντα (sic) ps; ὑπαντᾶ ν.
Ἡρώδης] praef. ὁ ἐπικληθεὶς v alone.

corr. v** marg).

bmvsE; Νικήτας p. Praef. ὀνόματι v alone.
It is obviously a gloss on ἐπὲ τὴν καροῦχαν just below, and has crept into
of] om. m alone.

om. msE,
the text at the wrong place.
ἐπὶ καροῦχαν m; εἰς τὸ ὄχημα E.
ἐπιθῦσαι] ἃ ; θῦσαι E.

ὄντος] ὄντως 5.

μεγάλου] mbvsLE; om. p.
αὐτῷ] mpE; αὐτὸν bsv* (but
12 Νικήτης]
Add. ἐπὶ τὸ ὄχημα (ὦχημα v) bpv;

ἐπὶ τὴν καροῦχαν] bpvs;
14 Κύριος] G; Κύριε E (comp. L).

καὶ τὰ τούτοις ἀκόλουθα] mbvs (comp. L); τὰ τούτοις

ἀκόλουθα (om. καὶ) p; om. (altogether) E.

Latin word carruca, somewhat trans-
formed for the sake of a common
Greek termination (-ovya from ἔχω).
In Edict. Diocl. \. .c., where it is
written καροῦχον, it is distinguished
from the z/eda, the dormitorium, etc.
It was a Stately, covered carriage,
used by high functionaries or by

ladies. See Ducange Gloss. Med.
Lat. s.v. ‘carruca.’

14. Κύριος Καῖσαρ] ‘Cesar ἔξ
Lord” This, combined with the

further demand ὃ 9 λοιδόρησον τὸν
Χριστόν, was a defiance of 1 Cor. xii.
3 οὐδεὶς ἐν πνεύματι Θεοῦ λαλῶν λέγει
᾿Ανάθεμα ᾿Ἰησοῦς, καὶ οὐδεὶς δύναται
εἰπεῖν Κύριος Ἰησοῦς εἰ μὴ ἐν πνεύ-
ματι ἁγίῳ (the correct text) In a
certain sense Κύριος Καῖσαρ might
have been said innocently; but, as
intended, it was a direct negation
of Κύριος Ἰησοῦς and a virtual deifi-
cation of the emperor: see Tertull.
Afpol. 34 ‘Dicam plane imperatorem
dominum, sed more communi, sed
quando non cogor ut Dominum Dei
vice dicam,’ quoted by the commen-
tators. The reading of the Greek

MSS is Κύριος Καῖσαρ, for which the
vocative Κύριε Καῖσαρ of Eusebius
is a very natural but less expressive
substitute.

On the title ‘Dominus’ see Mar-
quardt Rdém. Alterth. 11. 3, p. 304,
note 1353 (ed. 1), and esp. Mommsen
Romisches Staatsrecht 11. p. 737 56.
Augustus and Tiberius had declined
to be so called; but at a later date
emperors entertained no scruples
on this point. On coins and docu-
ments of Antoninus Pius for instance,
under whom Polycarp was martyred,
it occurs ; Eckhel Vz. VII. p. 365,
Orelli Zuscr. 4370 (this last belonging
to the year 155, and therefore nearly
synchronous with Polycarp’s martyr-
dom), passages quoted by Momm-
sen. The title Κύριος is applied to
the emperor in more than one ex-
tant Smyrnzan inscription; Boeckh
Corp. Inscr. Gratt. 3295, 3384.
Though it occurs in the connexion
‘dominus et deus’ as early as Do-
mitian (Suet. Dom. 13; comp. Mar-
tial v. 8), it was not in itself con-
nected with the deification of the

276 LETTER OF THE SMYRNAANS. [1

τούτοις ἀκόλουθα, καὶ διασώζεσθαι; ὁ δὲ τὰ μὲν
πρῶτα οὐκ ἀπεκρίνατο αὐτοῖς, ἐπιμενόντων δὲ αὐτῶν
ἔφη: Οὐ μέλλω ποιεῖν ὃ συμβουλεύετέ μοι. οἱ δέ,
ἀποτυχόντες τοῦ πεῖσαι αὐτόν, δεινὰ ῥήματα ἔλεγον
καὶ μετὰ σπουδῆς καθήρουν αὐτόν, ὡς κατιόντα ἀπὸ τῆς 5
καρούχας ἀποσῦραι τὸ ἀντικνήμιον. καὶ μὴ ἐπιστρα-
φείς, ὡς οὐδὲν πεπονθώς, προθύμως μετὰ σπουδῆς ἐπο-
ρεύετο, ἀγόμενος εἰς τὸ στάδιον, θορύβου τηλικούτου

af 3 > , e \ > 2 / ,
ὄντος ἐν TO σταδίω ὡς μηδὲ ἀκουσθῆναί τινα δύνασθαι.

I ὁ δὲ] add. ἅγιος πολύκαρπος ν.
E. 3 μέλλω] μέλω Ὁ.
συμβουλεύεται mps.
add. αὐτῷ bpyss.
pov vs; καθῆιρον (sic) p; καθήρον Ὁ.

ποιεῖν] G3 πράττειν E.
4 αὐτόν] add. διὰ πειθανολογίας v.
5 σπουδῆς] praef. πολλῆς v alone.

2 avrots] bpvs; αὐτοὺς m; om.
συμβουλεύετε]
ἔλεγον} mE;

καθήρουν] καθη-

αὐτόν] G3; om. E. Add. ἀπὸ τοῦ ὀχή-

ματος bpvs; om. mE. Itis obviously ἃ gloss on ἀπὸ τῆς καρούχας just below. ws]

txt mpE; add. καὶ bvs.

aliqua ex parte quassaret.
μὴ] μηδὲ v alone.
(but v. 1. προθύμωΞ).

ἀντικνήμιον] ἀντικνίμιον 5.

7 ὡς] G3 οἷα E,
8 aybuevos...crdd.ov] els τὸ στάδιον ἀγόμενος m alone.
θορύβου---εἰς τὸ στάδιον (c. g)] om. 5. by homceoteleuton.

ἀπὸ τῆς Kapovxas] G; ἀπὸ Tov ὀχήματος E.
6 ἀποσῦραι] (ἀποσύραι m) mE; ἀποσυρῆναι bpvs.

In L the sentence runs, wf suras
kal] G; ἀλλὰ γὰρ E.
προθύμως] mbvs; πρόθυμος pE

θορύβου] txt mbpv; add.

δὲ E, omitting it in τῷ (δὲ) ΠΠολυκάρπῳ, just below, so as to begin the new sen-

tence here.

om. [EF].

emperor, as ‘Tertullian seems to
think: (Afo/. 34 ‘Augustus...ne do-
minum quidem se dici volebat, et
hoc enim Dei est cognomen’), but
rather implied that his subjects were
his slaves (Plin. Paneg. 2 ‘non enim
de tyranno sed de cive, non de
domino sed de parente loquimur’).
The Christians, having their own
Κύριος, imported a corresponding
meaning into it when applied to the
emperor, and so regarded it as blas-
phemous.

ἐπιθῦσαι] ‘to offer incense’. This
compound is used especially, though
not solely, in the sense ‘thus impo-
nere’, ‘thurificare’; see esp. Porphyr.
ae Abst, ii. 58 αὐτὸ τὸ θύειν τοῦ θυ-

9 μηδὲ] txt mbpv; add. πολλοῖς E.
mbpv ; πολλοῖς ἀκουσθῆναι E. For ἀκουσθῆναι m has ἀκουτισθῆναι.
10 Τῴ δὲ] add. μακαρίῳ v alone.

ἀκουσθῆναί τινα δύνασθαι]
τινα] mbpv;
For τῷ δὲ... εἰσιόντι m alone has τοῦ

μιᾶν εἴχετο (‘was allied to’) καὶ τοῦ
νῦν παρ᾽ ἡμῖν λεγομένου ἐπιθύειν"
ὃ γὰρ ἡμεῖς νῦν θύειν λέγομεν, ἕρδειν
ἔλεγον κιτιλ. Comp. Joseph. Beéd.
“πώ. vii. 3. 3 τεκμήριον ἐμπαρέχειν
οἰόμενος TO ἐπιθύειν, ὥσπερ νόμος ἐστὶ
τοῖς Ἕλλησιν κιτιλ. (of Antiochus
Epiphanes), Diod. Sic. xviii. 60
ἐπέθυον ἐκ κιβωτίου χρυσοῦ πάντες
οἱ ἡγεμόνες τὸν τε λιβανωτὸν καὶ τῶν
ἄλλων εὐωδῶν τὰ πολυτελέστατα καὶ
προσεκύνουν ὡς θεὸν τὸν ᾿Αλέξαν-
ὃρον (a good illustration of our text).
See Wesseling’s note on Diod. Sic.
xli. 11, from which these references
are taken. For the offering of incense
to the emperors see Tertull. AZol.
30, Arnob. ad JVat. vii. 36, Euseb.

MARTYRDOM OF POLYCARP. 377

1x]

΄ \ /
το ΙΧ. Τῷ δὲ Πολυκάρπῳ εἰσιόντι εἰς τὸ στάδιον
\ > 3 “- ? / ᾽ “4 \
φωνὴ ἐξ οὐρανοῦ ἐγένετο: Ισχνε [ἰολύκαρπε καὶ
> A \
καὶ TOV μὲν εἰπόντα οὐδεὶς εἶδεν, THY δὲ

ἀνδρίζου.

Ἁ ΄σ 7 7 J \ \
φωνην των ἡμετέρων οἱ παροντες ἤκουσαν. καὶ λοιπον

3 “- ΩΝ /
προσαχθέντος αὐτοῦ θόρυβος ἦν μέγας ἀκουσάντων

J / , / ἋΣ 3 A
15 ὅτι Πολύκαρπος συνείληπται. προσαχθέντα οὖν αὐτὸν

3 / ε 3 7 > 3 ‘ s/ ΄σ \ ε
ἀνηρώτα ὁ ἀνθύπατος, εἰ αὐτὸς εἴη: τοῦ δὲ ὁμολο-

CC a > ~ / 3 ͵ 7) Ἁ
γοῦντος, ἔπειθεν ἀρνεῖσθαι λέγων, ἈΑἰδέσθητί σον τὴν
«ε 7 G4 / > / e 7 5 ΄-
ἡλικίαν, καὶ εἐτερὰα τούτοις ἀκόλουθα, ὡς ἔθος αὐτοῖς

δὲ πολυκάρπου εἰσιόντος. 11 ἐγένετο] G; γέγονεν E. Add. λέγουσα v (Jacob-
son) alone. Πολύκαρπε] here, mE; after ἀνδρίζου, bpvs. After πολύκαρπε add.
μετὰ σοῦ yap εἰμι v (from Acts xviii. 9, Io). 12 εἶδεν] bE; oldev pvs; ἴδεν m.
13 τῶν ἡμετέρων] τῶν οἱ μετέρων b; om. 5. οἱ παρόντες] G (comp. L, gud zz
arena erant); πολλοὶ E. kal λοιπὸν προσαχθέντος)] G3; προσαχθέντος οὖν E.
15 Πολύκαρπος] ὁ πολύκαρπος m alone; πολύκαρπον v. συνείληπται] mpE ;
συνήληπται b; συνελήφθη vs. προσαχθέντα οὖν] m3 προσαχθέντα δὲ p; λοιπὸν
προσαχθέντα bs; λοιπὸν οὖν προσελθόντα E; τοῦ δὲ προσαχθέντος ἐπὶ τοῦ βήματος
Vv. αὐτὸν] here, mbps; after ἀνηρώτα, v alone. 16 εἴη] τὰ; εἶ
πολύκαρπος p; εἴη πολύκαρπος bsE ; εἴη πολύκαρπος ὁ ἐπίσκοπος Vv. τοῦ δὲ
ὁμολογοῦντος) G; καὶ ὁμολογήσαντος E. 17 ἔπειθεν] add. ὡς ἐνόμιζεν v.
18 ἡλικίαν] add. ὦ καλὲ πολύκαρπε καὶ φίλε ἡμῶν καὶ θῦσον τοῖς θεοῖς ἵνα καὶ τιμῶν

μεγίστων καὶ δωρεῶν παρ᾽ ἡμῶν ἀξιωθείς ν.

ἀκόλουθα m alone.
m; ἃ σύνηθες αὐτοῖς E.

Hie uViin 15. and esp, Vlin. 2p. x.
97 ‘Qui negant esse se Christianos
aut fuisse, quum praeeunte me deos
appellarent et imagini tuae, quam
propter hoc iusseram cum simulacris
numinum adferri, ¢wre ac vino sup-
plicarent, praeterea maledicerent
Christo, quorum nihil posse cogi
dicuntur, qui sunt revera Christiani,
dimittendos esse putavi.’

καὶ τὰ τούτοις ἀκόλουθα] 56. λέγοντες,
‘and the like’. This clause appears
not to be given as forming part of
the words of the magistrates ; comp.
ὃ 9 καὶ ἕτερα τούτοις ἀκόλουθα. These
words καὶ τὰ τούτοις ἀκόλουθα are
omitted by Eusebius and therefore
by Rufinus. It is a mistake of
Cotelier to say that they are repre-

ἕτερα τούτοις ἀκόλουθα] ἔλεγεν

ὡς ἔθος αὐτοῖς] bys; ὡς ἔστιν αὐτοῖς ἔθος p; ὧν ἔθος ἦν αὐτοῖς

sented in his ‘de caetero’; for ‘de
caetero vivere securum’ is an at-
tempt to give the full force of the
compound διασώζεσθαι.

2. ἐπιμενόντων δὲ] See the note
on § 6.

11. φωνὴ ἐξ οὐρανοῦ κιτ.λ.] This is
apparently related as a parallel to
the incident in the Gospel, John xi.
28 ἦλθεν οὖν φωνὴ ἐκ τοῦ οὐρανοῦ k.T.d.
The actual words however, ἴσχυε
καὶ ἀνδρίζου, are taken from Josh. i.
G 7,9. (comp, Deut: xxxi1"7, 23: ΞΕΒ
Ps-Ign. Hero 8.

12. τὸν μὲν εἰπόντα κιτ.λ.] Comp.
Nctshixen7/s

16. εἰ αὐτὸς εἴη] “77 zt were the
man himself’, αὐτὸς being the predi-
cate, not the subject.

378

’
λεγειν"
> icy \ 3 ,
εἶπον, Aipe τοὺς ἀθέους.

LETTER OF THE ΘΜΥΚΝΖΦΑΝΘ5.

[1x

af \ {2 , ,
Ομοσον τὴν Καίσαρος τύχην, μετανόησον,
ὁ δὲ Πολύκαρπος ἐμβριθεῖ

΄σ ’ , \ ἢ \ ~ /
TW προσώπῳ εἰς σανῖα TOV ὄχλον TOV ἐν TW σταδίῳ

,. ἢ ᾽ ~ > i \ > , 9 ΄σ \
ἀνόμων ἐθνῶν ἐμβλέψας καὶ ἐπισείσας αὐτοῖς THY

1 Aéyew] mpvs; λέγειν ἐστίν E (but v. 1. ἐστι λέγειν); λέγων Ὁ.
τύχην] τύχειν Ὁ.

ὁμωσον Ὁ ; ὥμοσον 5.
v alone. ἀθέους] θεοὺς Ὁ).
ἐμβριθεὶς τὰ ; ἐμβριθῆ vs.

mv[E]; τῶν bps.

I. τὴν Καίσαρος τύχην] This is
called in Latin either ‘genius’ or
‘fortuna’ or ‘numen Caesaris’—
most commonly the first. This oath
was invented under Julius Ceesar,
and caused some scandal at the
time; Dion Cass, xliv. 6 τήν τε
τύχην αὐτοῦ ὀμνύναι (comp. C. 50).
Under Augustus days were set apart
for the worship of the genius of the
emperor (see Marquardt Rom. Al-
terth. 11. 3, p. 270). During the same
emperor’s reign we have the notice,
Joseph. Azz. xvi. 10. 8 Συλλαίου τὴν
σὴν τύχην ἐπομύόσαντος. This oath
however was repudiated at first by
Tiberius (Dion Cass. lvii. 8 οὔτ᾽
ὀμνύναι τοῖς ἀνθρώποις τὴν ἑαυτοῦ
τύχην συνεχώρει), though afterwards
we hear that the name οἵ Sejanus
was associated with his own in it
(2b. \viii. 2 τὴν τε τύχην αὐτῶν ὠμνυσαν).
At a subsequent date it became very
common. The emperor Gaius even
punished persons because they had
never pronounced it; Suet. Ca/ig. 27
‘quod numquam per genium suum
dejerassent.’ In a form of this oath
found in two Baetican inscriptions
of the time of Domitian (C./.Z. I.
1963, 1964, pp. 253, 255, 257), the
genius of the living emperor is
mentioned after the names of the
deceased and deified emperors ; ‘Per
Jovem et divom Augustum et divom
Claudium et divom Vespasianum

4 ἀνόμων ἐθνῶν] G (comp. L); om, E.

'᾿ὌὍμοσον

2 εἶπον] mE; εἰπέ bpvs. τοὺς] om.

ὁ δὲ] add. τίμιος Kal μακάριος ν. ἐμβριθεῖ] pbE ;
3 τῷ προσώπῳ] add. καὶ στιβαρῷ v. τὸν sec]

καὶ.. «ἀναβλέψας]

Augustum et divom Titum August-
um et genium imperatoris [Caesaris]
Domitiani Augusti deosque Pena-
tes. Sometimes it runs ‘per salu-
tem et genium’; eg. Dion Cass.
xliv. 50 οὗ τήν τε ὑγίειαν τήν TE
τύχην ὥμνυσαν. Hence the oath
of the mad emperor Gaius, who
glorifying a certain horse τήν τε
σωτηρίαν αὐτοῦ καὶ τὴν τύχην ὦμννε
(Dion Cass. lix. 14). The Christians
were prepared to accept the first,
per salutem, but repudiated the se-
cond, on the ground that the ‘ge-
nius’ or ‘fortune’ was a demon, a
false god, which they could only
adjure for the purpose of exorcising;
Tertull. “4201. 32 ‘sed et juramus,
sicut non per genios Caesarum, ita
per salutem eorum, quae est au-
gustior omnibus geniis: nescitis
genios daemonas dici...ceterum dae-
monas, id est genios, adjurare con-
suevimus, ut illos de hominibus exi-
gamus, non dejerare, ut eis honorem
conferamus’, Minuc. Fel. 29 ‘sic
eorum numen vocant, ad imagines
supplicant, genium, id est, daemo-
nem ejus, implorant’, Orig. c. Ceds.
viii. 65 τύχην μέντοι βασιλέως οὐκ
ὄμνυμεν...εἴτε γάρ, ὡς ὠνόμασάν τινες,
ἐκφορὰ μόνον ἐστίν...οὐκ ὄμνυμεν τὸ
μηδαμῶς ὃν ὡς θεόν...εἴτε καὶ.. «δαίμων
ἐστὶν ἡ τύχη τοῦ βασιλέως, καὶ οὕτως
ἀποθανητέον ἐστὶ μᾶλλον ἡμῖν ὑπὲρ
τοῦ μὴ ὀμόσαι κιτιλ., Lxhort. ad

Ix]

MARTYRDOM OF POLYCARP.

879

΄ / 3 >
5 χεῖρα, στενάξας τε καὶ ἀναβλέψας εἰς τὸν οὐρανόν,

εἶπεν: Aipe tous ἀθέους.

> , \ lad 3 /
ἐγκειμένου δὲ τοῦ ἀνθυπάτου

/ \ ,
καὶ λέγοντος" ΟὍμοσον, καὶ ἀπολύω σε" λοιδόρησον

τὸν Χριστόν: ἔφη ὁ Πολύκαρπος: ᾿Ογδοήκοντα καὶ ἕξ

omitted in 5 by homceoteleuton.
ὦπου τῆς γῆς v (comp. Acts xxii. 22).
G; ἡγουμένου E; praeceptor L.

λύω ce] ἀπολύο σε Ὁ.

ἐγδοήκοντα b.

Martyr. 7 πηλίκον ἁμάρτημα εἶναι
νομιστέον τὸ ὀμνύναι τύχην τινός
(Op. 1. p. 278, ed. Delarue). Pliny

(Paneg. 52) makes it a merit of
Trajan that ‘non apud genium tuum
bonitati tuae gratias agi, sed apud
numen Iovis Optimi Maximi pate-
ris’; and yet he himself punished
the Bithynian Christians for repu-
diating the cultus of this emperor
(Ep. x. 97, quoted above on § 8
ἐπιθῦσαι). This worship of the em-
peror’s genius was a natural outcome
of Roman polytheism, for we meet
in the inscriptions with ‘genius
oppidi, municipi, cohortis, legionis,
populi Romani, etc.’, and even pri-
vate individuals had their ‘genii.’
But it outran all bounds, and this
was held the most terrible of all
oaths; Tertull. Aol. 28 ‘Citius
denique apud vos per omnes deos
quam per unum genium Caesaris
pejeratur’, Minuc. Fel. 1. c. ‘et est
eis tutius per Jovis genium pejerare
quam regis’; see also Melito ad
Antonin. 4 (p. 425, Otto) with Otto’s
notes, p. 464 sq. Tiberius indeed,
when Rubrius was accused of vio-
lating the ‘numen Augusti’ by per-
jury, deprecated his punishment on
the ground that ‘perinde aestiman-
dum quam si Jovem fefellisset ; de-
orum injurias diis curae’ (Tac. Ann.
i. 73); but this was not an insult
offered to a living emperor.

kal] G; om. E.

7 "Ὅμοσον] ὅμωσον (sic) Ὁ ; ὥμοσον 5.
λοιδόρησον] λυδώρησον bs.
tunc ait polycarpus L; ὁ (add. μακάριος v) πολύκαρπος ἔφη bpvs.

6 ἀθέους] add. ἀπὸ προσ-
ἐγκειμένου] ἐνκειμένου b. ἀνθυπάτου
ἀπο-
8 ἔφη ὁ ἸΠΤολύκαρπος] mE;
᾿᾽Ογδοήκοντα]

4. ἀνόμων] An epithet of the
Gentiles, Actsidi:.23,)8 Coreg2i.
See also the antithesis of ᾿Ιουδαῖοι
and παράνομοι in a passage from an
early writer in Euseb. H, Z. v. τό
quoted below, p. 383.

7. RowWdpnoov κιτ.λ] This was
the test applied by Pliny in the
Bithynian persecution; A. x. 97
‘praeterea maledicerent Christo.,.1i
et Christo maledixerunt.’

8. ᾿Ογδοήκοντα κ-ιτ.λ.] Comp. Po-
lycrates in Euseb. H. £. v. 24 ἐγὼ
οὖν, ἀδελφοί, ἑξήκοντα πέντε ἔτη ἔχων
ἐν Κυρίῳ «.t.A. It is doubtful whether
Polycarp means that he was a Chris-
tian from his birth and was now
86 years old, or that it was 86
years since he became a Christian.
With the reading ἔχω δουλεύων (for
δουλεύω) the former interpretation
seems more natural, as it is also
more probable in itself. In favour
of the latter Halloix (1. p. 588), fol-
lowed by others, quotes the dying
words of Hilarion, ‘Egredere, anima
mea; quid dubitas? septuaginta
prope annis servisti Christo, et mor-
tem times?’ (Hieron. Vz¢. Hilar. 45,
Op. τι. p. 39), spoken when he was
in his 80th year (2d. 44). But even
if we take the reading δουλεύω, this
parallel only shows that Polycarp
might have meant the 86 years to
reckon from his conversion, not that
he did actually mean it.

LETTER OF THE SMYRNAANS. [1x

380

ἔτη [ἔχω] δουλεύω[ν] αὐτῷ, καὶ οὐδέν με ἠδίκησεν: Kal

~~ 7 ~ \ ’ \ ,
πῶς δύναμαι βλασφημῆσαι τὸν βασιλέα pov, τὸν σώ-
7
σαντα μεὶ
’ \ ’ - \ ,

X. ’Empevovtos δὲ παλιν αὐτοῦ καὶ λέγοντος,
aI \ , , 3 , ᾽
Ομοσον τὴν Καίσαρος τύχην, ἀπεκρίνατο" Εἰ κενοδο-

~ e/ / \ , / \ ,
ξεῖς va ὀμόσω τὴν Καίσαρος τύχην, ws ov λέγεις,
~ \ - \ ἰ; ᾽
προσποιεῖ δὲ ἀγνοεῖν με τίς εἰμι, μετὰ παρρησίας ἀκονε,
\ ΄ A ΄σ ΄-
Χριστιανὸς εἰμι. εἰ δὲ θέλεις τὸν τοῦ χριστιανισμοῦ

- / \ ε , \ of

μαθεῖν λόγον, δὸς ἡμέραν καὶ ἀκουσον.
, oO
ὁ δὲ Πολύκαρπος εἶπεν"

ἔφη ὁ ἀνθύ-

΄ \ -
πατος: [ΠἸεῖσον τὸν δῆμον.

1 ἔχω δουλεύων] bpvs (δουλεύον 5) (comp. L, octogesimum jam et sextum annum
aetatis ingredior, nomini ejus probatus.et serviens semper); δουλεύω mE [Chron-
Lasch.). οὐδέν με ἠδίκησεν] bpvsE [Chron-Pasch.] (but add.
ἀλλὰ καὶ μᾶλλον διεφύλαξέν με ἀπὸ παντὸς κακοῦ v); 2zumagtane ab co laesus, sem-

αὐτῷ] αὐτὸν ν.

perque servatus L; ἐφύλαξέν με τη.

λέα v alone, but 1, expands in another way.

3 me] par b.
5 ὍὌμοσον] ὦμοσον 5.

θλίψεων καὶ ἀναγκῶν ν.

αὐτοῦ] τοῦ ἀνθυπάτου v alone.
so below). Add. καὶ ἀπολύω σε v.
leuton.

(adding φησὶν after κενοδοξεῖς).

δόξειν by; μή μοι γένοιτο p; gued...cogis L.
ποιεῖ δὲ] ἃ (but προσποιῆι p, προσποιεῖς τη) ;
θέλεις...λόγον] Es θέλης τὸν χριστιανισμοῦ

ὅστις E. 8 εἰμι] εἰμὴ 5.

2 βασιλέα μου] κύριόν μου καὶ βασι-
σώσαντά με] add. ἀπὸ πολλῶν

4 πάλιν] om. m alone.
τύχην] τύχειν Ὁ (and
ἀπεκρίνατο. . «τύχην om. s by homceote-

ἀπεκρίνατο] mbpv (but add. ὁ μακάριος v); ait L; ὁ πολύκαρπος E
Ei κενοδοξεῖς} FE; ἐκεῖνο δόξης m; ἐκεῖνο

6 σὺ] G; om. E.
προσποιούμενος E.

7 προσ-
με Tis] G;

μαθεῖν λόγον m; μαθεῖν θέλεις τὸν τοῦ χριστιανισμοῦ λόγον bpv; θέλεις μαθεῖν τὸν

τοῦ χριστιανισμοῦ λόγον 5.
το δῆμον] add. καὶ ἀκούω σου v.

5. Kevodokeis] ‘vainly imaginest’,
‘vainly expectest’?. For the two
senses Of κενόδοξος -ξεῖν, -ξία, (1)
‘vain-glory’, (2) ‘vain opinion,’ see
the note on Ign. A/agz. 11.

6. ἵνα ὀμόσω] ‘that 7 would swear’.
For examples of similar uses of iva
see Winer Gramm. § xliv. p. 422 sq,
1111. p. 577. As κενοδοξεῖν involves
a latent desire, the expression here
has a parallel in θέλειν iva, which is
not uncommon. It would appear
that ὀμόσω is the conjunctive.

7. μετὰ παρρησίας] ‘plainly’, lit.
‘with unreservedness of speech on

9 ἔφη ὁ ἀνθύπατος] ME; ὁ ἀνθύπατος ἔφη bpvs.
ὁ δὲ] mbps; ὁ ἅγιος Κ; om. E.

εἶπεν] G3

my part’, as in Mart. Jen. Ront. 10
ἄκουε γοῦν peta παρρησίας. The
phrase is generally used with λαλεῖν,
εἰπεῖν; εἰ: Acts: 11: 90 Πν 20.) 3}
XxVili. 31, Demosth. PAd/, ii. p. 73.
In Clem. Rom. 34, as in Lev. xxvi.
13, I Macc. iv. 18, it signifies ‘with
boldness, with confidence’, all re-
ference to speech being lost.

ὃ, Χριστιανός εἶμι] See Ep. Vienn,
et Lugd. 10, 19, 20, etc., in Euseb.
the LN ACTS F UST CE SOCIO
4 (Ruinart, p. 106 sq, Ratisb. 1859) ;
Act. Perp. et Felic. 3, 6; and comp.
Plin. £2. x. 97,

x] MARTYRDOM OF POLYCARP. 381

\ A \ ’ὔ 4 \ ~~
Cé μὲν Kav λόγου ἠξίωσα: δεδιδάγμεθα γὰρ ἀρχαῖς
\ 5 ’ὔ; A ΄σ fA \ A
καὶ ἐξουσίαις ὑπο Θεοῦ τεταγμέναις τιμήν κατὰ τὸ

- \ \ / ΄σ yy
προσῆκον τὴν μὴ βλάπτουσαν ἡμᾶς ἀπονέμειν" ἐκείνους

\ 3 5.7 « ~ =~ 3 ΄ > ΄
δὲ οὐκ ἀξίους ἡγοῦμαι τοῦ ἀπολογεῖσθαι αὐτοῖς.

΄“ > \ \ /
σε παραβαλῶ, ἐὰν μὴ μετανοήσης.

> af
‘O δὲ ἀνθύπατος εἶπεν: Θηρία ἔχω, τούτοις

ὁ δὲ εἶπεν: Κάλει:

Le \ ΄ > \ ~ /
ἀμετάθετος γὰρ ἡμῖν ἡ ἀπὸ τῶν κρειττόνων ἐπὶ τὰ

/ ,
χείρω μετανοια"

΄σ \ ἣ ἐδ
χαλεπών ἐπὶ τὰ δίκαια.

\ \ if A -
καλὸν δὲ μετατίθεσθαι ἀπὸ τῶν

e \ 7 \ 3 ΄
ὁ δὲ παλιν πρὸς αὐτον"

20 ΠΠυρί σε ποιῶ δαπανηθῆναι, εἰ τῶν θηρίων καταφρονεῖς,

ἔφη E.
ἠξίωσα] bpvsE; ἠξίωκα m.

II Σὲ μὲν] add. ὦ ἀνθύπατε ν.
12 Θεοῦ] mE; τοῦ θεοῦ bpvs.

kav] mpvs; καὶ p (Jacobson) E.
τιμὴν... ἀπονέμειν

mbvs; ὑποτάσσεσθαι κατὰ τὸ προσῆκον καὶ τίμην ἀπονέμειν τὴν μὴ βλάπτουσαν ἡμᾶς p.

13. ἀπονέμειν] ἀπονέμην 5.

der

αὐτοὺς m alone.

14 οὐκ ἀξίους ἡγοῦμαι] E 3 οὐχ ἡγοῦμαι ἀξίους bpvs ;
οὐκηγοῦμαι ἀξίους εἶναι m (where the οὐκ points to the order in E).

αὐτοῖς]

15 ‘O δὲ ἀνθύπατος εἶπεν] mE (but with ν. 1. ἔφη); 6 δὲ
ἀνθύπατος πρὸς αὐτὸν εἶπεν bps; ἔφη πρὸς αὐτὸν ὁ ἀνθύπατος ν.
printed παραλαβῶ by an error in Jacobson; παραδώσω 5.

16 παραβαλῶ]
μετανοήσῃς] μετανοήσεις

bs. ὁ δὲ elev] bpsE (comp. L); ὁ δὲ πολύκαρπος εἶπεν m; ἀπεκρίθη ὁ ἅγιος

πολύκαρπος ν.

Κάλει] add. αὐτὰ ἐν τάχει ν.

17 ἀμετάθετος] ἀπαράδεκτος

p alone. ἡμῖν ἡ] εἰμὶ m alone. 18 καλὸν] καλῶν 0. μετατί-
θεσθαι] μεταθέσθαι Ὁ alone. Add. we bpvs; om. mE. 19 χαλεπῶν]
χαλαιπῶν Ὁ. ὁ δὲ] add. ἀνθύπατος v. 20 ποιῶ] ὈΡν5 ; ποιήσω
mE. δαπανηθῆναι] G; δαμασθῆναι E (translated however consumi by

Ruf).
φρονεῖς E has éav...xatappovys.

10, Πεῖσον τὸν δῆμον] It is not
clear with what motive the procon-
sul says this; whether (1) like Pilate,
with a sincere desire to release the
prisoner, or (2) as an excuse for
his execution, knowing such an ap-
peal to be useless.

11. δεδιδάγμεθα yap «x.t.A.] See
Mart. Ign. Rom. 6 ὑποτασσομένους
ἄρχουσιν, ἐν ois ἀκίνδυνος ἡ ὑποταγή
κιτιλ., With the notes (comp. 2. 2
xapiras...ras μὴ βλαπτούσας ψυχήν).
The reference in δεδιδάγμεθα is espe-
cially to Rom. xiii. 1 sq, 1 Pet. i.

13 sq.

εἰ. καταφρονεῖς] here, mbps; before πυρί σε x.7.X., ν.

For εἰ... κατα-

17. ἀμετάθετος γὰρ κιτ.λ.}] Again
imitated in Mart. [gn. Rom. ο καλόν,
ὦ βασιλεῦ, ἡ ἐκ κακῶν μετάνοια k.T.A.

18. καλὸν δὲ κιτ.λ.}] From the
choice of the words here, τὰ χαλεπὰ
and τὰ δίκαια, it appears that this
clause is intended to refer to the
proconsul himself; ‘It is you, not
I, who have need to repent and to
practise justice instead of cruelty’.
The insertion of pe therefore in some
texts arises from a misunderstand-
ing.

20. δαπανηθῆναι) Comp. § 16.

382 LETTER OF THE SMYRNAANS. [x1

\ Uy Co >
ἐὰν μὴ petavoyons. ὁ δὲ Πολύκαρπος: [lip ἀπει-
΄ A \ «“ / \ 3 2 /
Nels TO πρὸς ὥραν καιόμενον Kal μετ᾽ ὀλίγον σβεν-

> ΄ \ \ > ld / \
νύμενον. ἀγνοεῖς yap TO τῆς μελλούσης κρίσεως καὶ

~ 5 a A
αἰωνίου κολάσεως τοῖς ἀσεβέσι τηρούμενον πῦρ. ἀλλὰ
ray 7
τί βραδύνεις ; φέρε ὃ βούλει.

XII.
- \ \ , A ,
Kal χαρᾶς ἐνεπίμπλατο, καὶ TO πρόσωπον αὐτοῦ χαρι-

Ταῦτα δὲ καὶ ἕτερα πλείονα λέγων, θάρσους

cy J Υ͂ \ «
τος ἐπληροῦτο, WOTE οὐ μονον μὴ συμπεσεῖν ταραχ-
, ε \ - , \ > / ᾽ \ 3
θέντος ὑπὸ τῶν λεγομένων πρὸς αὐτὸν, ἀλλα τούὐναν-

fe \ > id 3 ~ , \ ε ΄“-
τίον τὸν ἀνθύπατον ἐκστῆναι πέμψαι τε τὸν ἑαυτοῦ

1 ὁ δὲ] mbs; ὁ δὲ ἅγιος p; ὁ ἅγιος v; om. (altogether) E.
add. λέγει v; add. εἶπεν msE; add. vespondit [L].
Nets] pvE; ἀπειλῆς Ὁ; ἀπιλῆς s ; jou ἀπολεῖς τη.

ἀγνοῆς 5.
καὶ ἄλλα m alone.
6] mps; ἃ νῈ (but with v. 1. δ); ὦ Ὁ.
6 δὲ] τοίνυν v alone.
πλείω E (with ν. 1. πλείονα) ; om, m.
οὐ χάριτος] om. 5 by homeeoteleuton.
πλᾶτο τὰ; ἀνεπιμπλᾶτο ν.
οὐ] G; μὴ Ε.
συμπεσεῖν) συμπεσὶν 5.

ὥστε] ὥσπερ Vs.

I. Πῦρ ἀπειλεῖς x.7.A.] See the
note on ὃ 2 πρὸ ὀφθαλμῶν γὰρ k.7.A.

ὃ, μὴ συμπεσεῖν κιτ.λ.] If ταραχ-
θέντος be read, the subject οὗ συμπε-
σεῖν will be τὸ πρόσωπον ; if tapax-
θέντα, the subject must be Polycarp
himself, and the construction will
be μὴ συμπεσεῖν αὐτὸν τῷ προσ-
ὥπῳ. Both constructions are illus-
trated by the Lxx of Gen. iv. 5, 6,
Κάϊν... συνέπεσε τῷ προσώπῳ αὐτοῦ,
καὶ εἶπε Κύριος ὁ Θεὸς τῷ Κάϊν.. «ἵνα
τί συνέπεσε τὸ πρόσωπόν σου;

13. Ἰουδαίων ͵ἢ] See also ὃ 17.
There is ample independent evidence
of the presence of Jews at Smyrna.
In Rev. ii. 8 reference is made in
Smyrna to τὴν βλασφημίαν τῶν λε-
γόντων ᾿Ιουδαίους εἶναι ἑαυτούς, καὶ
οὐκ εἰσίν, ἀλλὰ συναγωγὴ τοῦ Σατανᾶ.

κρίσεως..-κολάσεως] κολάσεως. ..κρίσεως (transp.) p alone.
5 τί Bpadvvers] mbpE; μὴ βραδύνης v; βραδύνης (om. μὴ) 5.

ἕτερα] mE; ἄλλα bpvs.
λέγων] εἰπών v alone.

χάριτος] add. θείας ν.
μὴ] bpvsE (but some Mss omit); om. m.
ταραχθέντος] pvs; ταραχθέντα mbE.

Πολύκαρπος] bp;

Tlipjadd. μοι m alone. ἀπει-
27d]om. Ealone. 3 ayvoets]
4 ἀλλὰ]

βούλει] mbp; βούλη 5; add. ἐν τάχει v.
πλείονα] bs (πλείωνα bs) pv ;

7 ἐνεπίμπλατο

ἐνεπίμπλατο] pE; ἐνεπήμπλάτω b; ἐνεπι-

8 ἐπληροῦτο] praef. ὡς 5.
9 ἀλλὰ

In Boeckh Corp. Luscr. Graec. 9897
is a Greek sepulchral inscription of
Smyrna mentioning two Jewish el-
ders, father and son, and concluding
with the Hebrew pyby. In another
Smyrnzean inscription (20. 3148), be-
longing to Hadrian’s reign, mention
is made of of ποτὲ Iovdato.—appa-
rently renegades who had conformed
to heathenism—as making large con-
tributions to certain public works.
The presence of a Judaic Docetism
in Smyrna, as shown in Ign. S7zyrv.
2, 5, etc., is also’a significant fact.
The Jews appear likewise at the
martyrdom of Pionius and_ his
companions, who also suffered at
Smyrna in the Decian persecution ;
Act. Pion. 3 ‘Innumerae quoque
aderant feminarum catervae, quia

MARTYRDOM OF POLYCARP. 383

xu]

7 9 7 ΄σ , ~ fe A [4
κήρυκα, ἐν μέσω τῷ σταδίῳ κηρῦξαι τρίς" [ΠΙολύκαρπος
Ἁ \ ἴεν / 7
ὡμολόγησεν ἑαυτὸν Χριστιανὸν εἶναι. τούτου λεχθέντος
ε \ ἴα: Ui 4 \ - 3 ΄σ ΩΣ,
ὑπὸ τοῦ κήρυκος, ἅπαν τὸ πλῆθος ἐθνῶν τε καὶ ᾿Ϊου-
΄σ \ if ,
δαίων τῶν τὴν Ομύρναν κατοικούντων ἀκατασχέτῳ
= \ / ~ > / ἋΣ > ε ΄σ
15 θυμῷ καὶ μεγάλη φωνῇ ἐπεβόα: Οὗτος ἐστιν ὁ τῆς
\ ~~ ~ ΄σ΄
᾿λσίας διδάσκαλος, ὁ πατὴρ τῶν Χριστιανῶν, ὁ τῶν
, ΄σ fe \ / \
ἡμετέρων θεῶν καθαιρέτης, ὁ πολλοὺς διδάσκων μή
~ ~ ἢ VA A
θύειν μηδὲ προσκυνεῖν. ταῦτα λέγοντες ἐπεβοων καὶ
, A / e/ ΄- ΄-:
ἠρώτων τὸν ᾿λσιάρχην Φίλιππον, ἵνα ἐπαφῇ τῷ IloNv-
τοὐναντίον

τοὐναντίον τὸν] om. 5 alone. ἀλλὰ] add. καὶ p alone.

το ἐκστῆναι] bE; ἐκστήναι (sic) m (transposing the words,
πέμψαι
11 ἐν

τοὐναντίων Ὁ.
ἐκστήναι τὸν ἀνθύπατον); ἐκστῆσαι 5; μᾶλλον ἐκστῆσαι ν ; ἐκπλῆξαι p.

τε] πέμψεται Ὁ ; καὶ πέμψαι ν ; πέμψαι (om. τε) 5. ἑαυτοῦ] G; om. E.
μέσῳ] ἐμμέσω bs. τῷ σταδίῳ] bE; Knpvéat] mbE; καὶ
κηρῦξαι pvs. τρίς] mE; τρίτον bpvs. 12 ὡμολόγησεν ἑαυτὸν] pvsE ; ὁμολόγησεν
ἑαυτὸν Ὁ ; ἑαυτὸν ὡμολόγησεν m alone. τούὐτου] add. δὲ m alone. 13 ἐθνῶν]
G; τῶν ἐθνῶν E (but some MSS om. τῶν). Σμύρναν]
κατοικούντων] οἰκούντων p alone. ἀκατασχέτῳ] ἀκατα-

τοῦ σταδίου mpvs.

14 τῶν] τὸν 5.
σμύρνην p alone.

σχέτο 5.
᾿Ασίας] mEL; ἀσεβείας bpvs.

txt mE; add. τοῖς θεοῖς bpvs.
19 ἠρώτων] bpvE ;

erat dies sabbati et Judaeorum fe-
minas ab opere diei festivitas re-
laxabat’ (comp. § 4). This explains
the large concourse of Jews at Poly-
carps martyrdom, which occurred
also at a festival time. As in the
Apostolic times, so also in subse-
quent ages, the Jews took an ac-
tive part in instigating the persecu-
tions of the Christians; Tertull.
Scorp. 10 ‘synagogas Judaeorum,
fontes persecutionum’, comp. Justin
Mart. AZol. i. 31 (p. 72), with Otto’s
note for other references in Justin.
Their activity in this respect in
Proconsular Asia appears from an
anonymous writer in Euseb. 27. £.
v. 16, where twitting the Montanists
he says, ἔστι τις τῶν ἀπὸ Μοντανοῦ...
ὅστις ὑπὸ Ἰουδαίων ἐδιώχθη ἢ ὑπὸ
παρανόμων ἀπεκτάνθη; οὐδείς... οὐδὲ
μὴν οὐδὲ ἐν συναγωγαῖς ᾿Ιουδαίων τῶν

15 φωνῇ] praef. τῇ 5 alone.
ὁ τῶν] καὶ τῶν v alone.

ἠρώτουν m3 ἠρώτα 5.

ἐπεβόα] mbvs; ἐβόα ΡΕ. 16
18 προσκυνεῖν]

ἐπεβόων] bvsE; ἐπεβόουν m3; ἐβόουν p.

γυναικῶν τις ἐμαστιγώθη ποτὲ ἢ ἐλιθο-
βολήθη ; οὐδαμόσε οὐδαμῶς.

14. ἀκατασχέτῳ) ‘ungovernable’,
as in the v. 1. in James iii. 8, where
however the correct reading is ἀκα-
τάστατον.

15. Οὗτός ἐστιν κιτ.λ.] See Passio
Cypriant 17 (Ruinart’s Act. 5771.
Mart. p. 17) ‘Sectae signifer et ini-
micus deorum.’

19. ᾿Ασιάρχην] The Acre was the
head of the Commune Asiae, the
confederation of the principal cities
of the Roman province of Asia. As
such he was the ‘chief-priest’ of
Asia (§ 21) and president of the
games. For more see the excursus
on the Asiarchs at the end of this
Letter (p. 403 sq).

Φίλιππον] This Philip is mention-
ed as a Trallian below § 21, and
Strabo tells us that owing to the

3284 LETTER OF THE SMYRNAANS.

[ XII
, Nw io \ Lon 3 \ 7 a 3 \
κάρπω λέοντα. ὁ δὲ ἔφη μὴ εἶναι ἐξὸν αὐτῷ, ἐπειδὴ
if , 3] a
πεπληρώκει τὰ κυνηγέσια. τότε ἔδοξεν αὐτοῖς ὁμοθυ-
3 “- ε \ , ΄σ
μαδὸν ἐπιβοῆσαι, ὥστε τὸν Πολύκαρπον ζῶντα κατα-
΄σ \ ~ ἰώ \ ies
καῦσαι. ἔδει yap TO τῆς φανερωθείσης ἐπὶ τοῦ προσκε-
’ 9 / - ef 2 \ > \ /
φαλαίου ὀπτασίας πληρωθῆναι, OTE ἰδὼν αὐτὸ καιόμενον 5
ὯΝ \ ~ A ΄σ a
προσευχόμενος εἶπεν ἐπιστραφεὶς τοῖς σὺν αὐτῷ πιστοῖς

προφητικῶς" Δεῖ με ζώντα καῆναι.

1 ὁ δὲ] mE (comp. L); add. φίλιππος bpvs. ἐξὸν] ἐξὼν s alone.
pE; αὐτὸ (but transp. αὐτὸ ἐξὸν) m; αὐτὸν b; αὐτῶν vs.

ρώκη 5. αὐτοῖς] αὐτοὺς m alone.
reads πολύκαρπον ἐπιβοῆσαι κατακαυθῆναι.

αὐτῷ]
2 πεπληρώκει] πεπλη-

3 ζώντα] om. b alone, which
E places {avra after ὥστε. κατα-
καῦσαι] E (not κατακαῆναι, as stated in Jacobson); καύσαι (sic) m (some letters
being omitted by homceoteleuton {@v[ra κα]τακαῦσαι); κατακαυθῆναι bpvs (derived

from the passage just below); wt vivum polycarpum ignis exureret L. 4 ἔδει]
εἴδη Ὁ. φανερωθείσης] bpvs (φανερωθήσης 5); add. αὐτῷ mE. 5 αὐτὸ] αὐτῷ
bps. καιόμενον) om. p alone. 6 σὺν αὐτῷ] G; per’ αὐτοῦ E. 7 Act]

wealth of Tralles its citizens were
constantly appointed Asiarchs, xiv.
P. 649 καὶ ἀεί τινες ἐξ αὐτῶν εἰσὶν οἱ
πρωτεύοντες κατὰ τὴν ἐπαρχίαν, οὗς
᾿Ασιάρχας καλοῦσιν. The name Philip
occurs in connexion with Tralles in
Galen Of, XU. p. 105 (ed. Kiihn)
ἐδόθη ὑπὸ Φιλίππου Τραλλιανοῖς, and
on no less than eight Trallian in-
scriptions (given abave, I. p. 629 sq),
where there is mention of three gene-
rations of persons bearing the name
I. Ἰούλιος Φίλιππος, the grandfather
being entitled ἀρχιερεὺς ᾿Ασίας, the
father ἐπίτροπος τῶν Σεβαστῶν and
ἱερεὺς τοῦ Διὸς τοῦ Λαρασιοῦ, and the son
᾿Ιούλιος Φίλιππος συγκλητικὸς στρατηγὸς
“Ρωμαίων, the father, if not the grand-
father also, being mentioned as ἀγω-
νοθέτης. Boeckh (see his note on no.
2790 at Aphrodisias, where the father
is again mentioned) conjectures that
this person derived his name from
the emperor Julius Philippus; but
an inscription since discovered at
Olympia clearly shows that he is
wrong. This inscription, published by
Dittenberger in the Archdologische

Zeitung XXXVII (1880), Hft. 1, and
commented on by R. A. Lipsius in
Fahrb. f. Protest. Theol. 1881, p.
575, runs thus ; Ἢ ᾿Ολυμπι[κὴ] βουλὴ
Τί ἀϊον] ᾿Ιούλιο[ν] Φίλιππον Τραλλιανὸν
τὸν ᾿Ασιάρχην ἠθῶν ἕνεκα, ᾿Ολυμπιάδι
σλβ΄ (given above I. p. 629). The
proximity of date (Olymp. 232=A.D.
149) points to the same person who
presided over the martyrdom of Poly-
carp. He is evidently the same whose
name appears in the Trallian in-
scriptions as ἐπίτροπος τῶν Σεβαστῶν.
Perhaps also this is the person men-
tioned in the Anthology (II. p. 450),
where there is an epigram by Theo-
doretus the grammarian (see Fabric.
Bibl. Graec. Vi. p. 320) εἰς τὴν εἰκόνα
Φιλίππου ἄρχοντος ἐν Σμύρνῃ, from
which it appears that the Philadel-
phians sent offerings in recognition
of his justice. A much later Philip
is commemorated on coins as Re-
corder (γραμματεύς) of Tralles in the
age of the Gordians; Mionnet Iv.
p. 192 (no. 1119), 2b. Suppl. VI. p.
465 (no. 683).

Since the publication of my first

xt] MARTYRDOM? OF “POLYCARP. 385

XIII.

- On ae , on af =~
θᾶττον ἢ ἐλέγετο, τῶν ὄχλων παραχρῆμα συναγόντων

΄ co \ / , > /
Ταῦτα οὖν μετὰ τοσούτου Tayous ἐγένετο,

ἔκ τε τῶν ἐργαστηρίων καὶ βαλανείων ξύλα καὶ φρύ-
γανα, μάλιστα ᾿Ιουδαίων προθύμως, ὡς ἔθος αὐτοῖς, εἰς
ταῦτα ὑπουργούντων. ὅτε δὲ ἡ πυρκαϊὰ ἡτοιμάσθη,
ἀποθέμενος ἑαυτῷ πάντα τὰ ἱμάτια καὶ λύσας τὴν
ζώνην, ἐπειρᾶτο καὶ ὑπολύειν ἑαυτόν, μὴ πρότερον

a ΕΝ \ \ \ cf - =
TOUTO TOLWYV διὰ TIO) aEL EKACOTOV TWY TLOTWY σπου-

ὅτι δεῖ v alone. με] μαι ps.
καυθῆναι bps; καυθῆναι v.
τοῦ λεχθῆναι bpvs.
γαγόντων) ; συναγαγόντων bys.
alone. βαλανείων] Badaviwy bs.
γούντων] ὑπουργόντων 5; ὑπουργεῖν v.
bsE; ἑαυτοῦ pv; αὐτοῦ m.
ps; add. αὐτοῦ την.

edition, Dr Sterrett (4a Efigraphi-
cal Fourney in Asia Minor, 1888,
pp. 325 sq) has published the im-
portant Trallian inscription (no. 379
=no. 4 on I. p. 630 above) which
mentions three distinct persons of
the name Julius Philippus; but by
mistake he has assigned (p. 326) to
the youngest of the three the title of
ἱερεὺς τοῦ Διὸς tov Λαρασιοῦ which
belongs to his father.

2. memAnpoxer] For the omission
of the augment see Winer Gramm. §
mp. 85.

τὰ κυνηγέσια] representing the Latin
‘venationes’, as e.g. in Boeckh Corp.
Inscr. Graec. 2511 φαμιλία povo-
payor καὶ ὑπόμνημα κυνηγεσίων Nepe-
ρίου Καστρικίου Λευκίου Πακωνιανοῦ
᾿Ασιάρχου καὶ Αὐρηλίας Σαπφοῦς Πλά-
τωνος Λικιννιανῆς ἀρχιερείας γυναικὸς
αὐτοῦ, where, as here, it stands in
connexion with an Asiarch; comp.
also no. 3650, a similar inscription
but mutilated. Thus κυνηγέσια would
comprise all fights with wild beasts
in the circus, whether dogs were

ΤΟΝ 100K

Io Te] G; om. E.
kal ppvyava] om. m alone.

πάντα] om. m alone.

e , ε , e \ t /
ὑπολύειν ἑαυτόν] ἑαυτὸν ὑπολύειν V.

καῆναι} mE (but some MSS κατακαῆναι); κατα-
8 ἐγένετο] mbysE; ἐγίνετο p.
τῶν] καὶ τών m alone.

9 ἢ ἐλέγετο] mE ;
συναγόντων] mpE (but ν.]. συνα-
καὶ βαλαν εἰων] om. m
12 ὑπουρ-
13 ἑαυτῷ]
14 ζώνην] E; add. ἑαυτοῦ
15 ἀεὶ] om. m alone.
employed or not. On the ‘vena-
tio’ see Friedlander Szttengeschichte
Roms 11. p. 218 sq, Marquardt Rom.
Staatsverw. 111. pp. 507, 542 sq.
4. ἔδει yap κιτ.λ.} Comp. John
XViii. 32 Wa ὁ λόγος τοῦ ᾿Ιησοῦ πληρωθῇ,

πυρκαϊὰ] bpvs; πυρὰ mE.

ὃν εἶπεν σημαίνων ποίῳ θανάτῳ ἤμελλεν
ἀποθνήσκειν. It seems that this unex-
pected fulfilment of Polycarp’s pre-
sentiment is regarded by the writer
or writers of this epistle, after their
wont, as a parallel to the unexpected
fulfilment of Christ’s prediction: see
above, § 1, and I. p. 610 sq.

6. εἶπεν k.t.A.] See above, ὃ 5.

7. kanva| For this form 566
Winer Gramm. § xv. p. 106, Veitch
Irregular Verbs s.v. καίω.

10. ξύλα καὶ φρύγανα] ‘wood and
fuel, the former from the workshops
etc., and the latter from the baths ;
comp. Cic. zz Verr. 11. i. 69 ‘légna
et sarmenta circumdare, ignemque
subjicere coeperunt,’ quoted by Us-
sher, who also refers to Tertull. AZo/.
50 ‘Licet nunc sarmenticios et se-
maxios appelletis, quia ad stipitem

386 LETTER OF THE SMYRNAANS. [ΧΠῚ

΄ « 7 - \ > fa) e/
δαζειν ὅστις τάχιον TOU χρωτὸς αὐτοῦ ἅψηται"
\ \ > “ «.« uA \ \ -~
[ἐν] παντὶ γὰρ ἀγαθῆς ἕνεκεν πολιτείας καὶ πρὸ τῆς
πον ἢ , , 5 Ξ , \
πολιάς ἐκεκόσμητο. εὐθέως οὖν αὐτῷ περιετίθετο τα
\ \ \ ς i? 4 , \
πρὸς τὴν Tupav ἡρμοσμένα ὄργανα. μελλόντων δὲ
> “ \ > 8. γ᾽ (2 4 -
αὐτῶν καὶ προσηλοὺῦν εἰπεν" Agere με οὕτως" ὁ
\ \S ~ \ ΄σ 7 a
yap δοὺς ὑπομεῖναι TO πῦρ δώσει Kal χωρὶς τῆς ὑμε-
΄ > > « > / af > - ΄
τέρας ἐκ τῶν ἥλων ἀσφαλείας ἀσκυλτον ἐπιμεῖναι τῆ
ἐ
πυρᾳ.
ε \ / \
XIV. Οἱ δὲ οὐ καθήλωσαν μέν, προσέδησαν δὲ
Ι doris] bpsE; τίς my. τάχιον] E ; τάχειον mpvs; ταχίαν Ὁ (Jacobson).
χρωτὸς] χροτὸς 5. ἅψηται] ἃ ; ἐφάψηται E. 2 ἐν παντὶ γὰρ] E (comp.
L); παντὶ γὰρ καλῷ Ὁ; πράξεις γὰρ καλὰς pvs; πάσης γὰρ m. ἀγαθῆς ἕνεκεν
πολιτείας] m (but ἕνεκα for ἕνεκεν m) bvsE; καὶ ἀγαθὰς καὶ θεομίμητον πολιτείαν p.
3 πολιᾶς] Εἰ ; μαρτυρίας bpvsL. All the words καὶ πρὸ τῆς μαρτυρίας (or πολιᾶ5)

are omitted in m; and this is best accounted for by supposing that the scribe had
πολιᾶς in his copy and after writing πολιτείας his eye passed on inadvertently to it,

so as to omit the intervening words.

alone. οὖν] δὲ m alone.

5 αὐτῶν καὶ] αὐτὸν (om. καὶ) m alone.

ἐν τῷ ξύλῳ V.

om. mpysE.

ἀσφαλείας] ἀσφαλίας 5.
dimidii axis revincti sarmentorum
ambitu exuremutr.’

2. ἀγαθῆς κιιλ] Comp. Viz.
Polyc. 6 ἐν πολλῇ προκοπῇ τῆς ev
Χριστῷ πίστεως καὶ τῆς κατὰ τὴν
ἀγαθὴν πολιτείαν ὁ Πολύκαρπος ἐγί-
vero, comp. 20. § 20.

καὶ πρὸ τῆς πολιᾶς] i.e. ‘even before
his advanced years called for this
assistance.’ This reading which is
found in Eusebius seems to be cor-
rect. The omission of the whole
clause in the Moscow MS, which is
the best and which most commonly
agrees with Eusebius, may be ex-
plained in the manner suggested in
the upper note. Comp. the lan-
guage of Macar. Magn. Afocr. iii.
24 (p. 109) καὶ δὴ πρὸ τῆς ἐπισκοπῆς
«καλῶς ἔσχεν ἅπαντα, Speaking of

ΠῚ Ἐπ
αὐτῷ] ἑαυτῶ p.

εἶπεν] add. ὁ ἅγιος ν.
duerépas] ὑμῶν p alone.
ἄσκυλτον] m; ἀσκύλτως E; ἀσάλευτον bpvs.

ἐκεκόσμητο] ἐκεκόσμιτο Ὁ ; ἐκέκτητο p
περιετίθετο] προετίθετο p alone.
προσηλοῦν] txt bpvs; add. αὐτὸν E; add.
6 δοὺς] (ἃ; διδοὺς E. Add. μοι bL;

7 ἐκ τῶν ἥλων] om. m alone.

9 μέν]

Polycarp.

7. ἄσκυλτον] Comp. Acta Thomae
12.

II. ὥσπερ κριὸς k.t.A.] Imitated in
Mart. Ign. Ant. 2 ὥσπερ κριὸς ἐπί-
σημος, ἀγέλης καλῆς ἡγούμενος, said of
Ignatius under similar circumstances.
For προσδεθεὶς ὥσπερ κριὸς comp.
Melito Fragm. 9 (p. 416, ed. Otto)
ὡς yup κριὸς ἐδέθη, where he dwells on
the κριὸς in the sacrifice of Isaac, as
a type of Christ.

12. ὁλοκαύτωμα] The adoption of
the other reading would not alter the
sense. In the LXX ὁλοκάρπωμα, 6-
λοκάρπωσις, are Synonyms for odo-
καύτωμα, ὁλοκαύτωσις, all the four
words being renderings of mby. In
Lev. xvi. 24 we have ὁλοκαύτωμα
αὐτοῦ Kal ὁλοκάρπωμα τοῦ λαοῦ, where

= —————————— -τ-ς--.ἅς--.

/
το aUTOV.

xIv|

MARTYRDOM OF POLYCARP,

387

ε \ > 7 \ ΄. / \ /
ὁ δὲ ὀπίσω Tas χεῖρας ποιήσας Kal προσδεθείς,

«“ \ ? , > / Ἅ >
ὥσπερ KOLOS ἐπίσημος ἐκ μεγάλου ποιμνίου εἰς προσφο-
te / \ A “ ΄ 2
pav, ὁλοκαύτωμα δεκτὸν TH Θεῷ ἡτοιμασμένον, ἀνα-
, 3 \ \ οὶ / N
βλέψας εἰς τὸν οὐρανὸν εἶπεν: Κύριε ὁ Θεὸς ὁ παν-

/ εἰ ΄σ ~ \ > ΄σ /
TOKPaTWP, O TOU ἀγαπητοῦ Kal evAoynTou παιδὸς σου

15 ἰησοῦ Χριστοῦ πατήρ, Ov οὗ τὴν περὶ σοῦ ἐπίγνωσιν

if \ ε 7 \ J
εἰλήφαμεν, ὁ Θεὸς [6] ἀγγέλων kal δυνάμεων καὶ πάσης

iA / ΄σ / ~ 7 A “ 7
KTLOEWS TAVTOS TE TOU YEVOUS Τῶν δικαίων Ol Coow ἐνω-

Λ) 3 ΄“ e/ / / ~ € ’
πιον σου" εὐλογω σε, OTL κατηξίωσας με τῆς ἡμέρας

om. E alone.
add. ἅγιος πολύκαρπος v.
πὴ Ὅτ. Gr:

θεῷ παντοκράτορι E.
μασμένον] add. εἶ (sic) s alone.

14 kal εὐλογητοῦ] om. vs by homeeoteleuton.

p (Jacobson).
σοῦ] G3; σὲ E.
δυναμαίων 5.
τῆς κτήσεως b.
δικαίων] bpvsLE; ἀνθρώπων m.

For παιδός cov m has σου υἱοῦ.
16 ὁ ἀγγέλων] bv; ἀγγέλων (om. ὁ) mspsE.

17 κτίσεως] mvsE (but with v. 1. τῆς xricews); τῆς κτίσεως p;
Add. δημιουργός v alone.
18 κατηξίωσας] ME; ἠξίωσας bpys.

mpocédnoav] mE; ἔδησαν pvs; ἔδεισαν Ὁ. 10 ὁ δὲ]
11 ἐπίσημος] ἐπίσιμος ps.
12 ὁλοκαύτωμα] mvsE; ὁλοκάρπωμα bp.

ἡτοιμασμένον... οὐρανὸν] G (comp. L); om. E.

Add. ἀναφερόμενος
τῷ Θεῴ] G;

NT Ool-
13 Κύριε... παντοκράτωρ] GL; om. E.
σου] here, bvsE; after ἀγαπητοῦ,
15 δι᾿ οὗ] om. p alone.
δυνάμεων

παντός Te] ME; καὶ παντὸς bpvs.

ἡμέρας

καὶ ὥρας ταύτης] bpsE; ὥρας ταύτης καὶ ἡμέρας v; ἡμέρας ταύτης m; hac passione L.

the same word πὸν stands in both
places in the original.

14. παιδός σου] ‘Thy son, rather
than ‘7hy servant’; see the note on
Clem. Rom. 59.

17. τοῦ γένους τῶν δικαίων] So
again, § 17. Comp. Hermas S7zm. ix.
17 quoted by Zahn. See also the note
on § 3.

18. τῆς ἡμέρας x.t.A.] ‘Ths day
of persecution and this hour of
death.’ As the ἡμέρα denotes the
period of suffering, so the ὥρα de-
notes the climax of that period.
There is no reference to the day of
the month, or the hour of the day, as
some have thought. In sucha con-
nexion any chronometrical reference
would be altogether out of place.
The significance of the words is in
fact explained by the following clause

τοῦ λαβεῖν pe μέρος κιτιλ. When in
John xii. 27 our Lord says σῶσόν με
ἐκ τῆς ὥρας ταύτης (quoted by Steitz
and others after him), the last idea
which any one would think of im-
porting into the text would be a
reference to the exact hour of the
day or night; and the case before us
is a parallel. See also above § 2
ἐκείνῃ TH ὥρᾳ βασανιζόμενοι, ὃ 7 φα-
yew καὶ πιεῖν ἐν ἐκείνῃ TH ὧρᾳ, and
comp. Acta Foannis p. 6 (ed. Zahn)
ἥμαρτον, πάτερ Ilérpe, ἐν τῇ ὥρᾳ ταύτῃ
κιτιλ. The meaning is best explained
by Vita Cyprianz 16 (Cypr. Of. II.
p. cvii, Hartel) ‘Inluxit denique dies
alius, ille signatus, ille promissus, ille
divinus, quem si tyrannus ipse dif-
ferre voluisset, numquam_prorsus
valeret,’ and below § 18 is the ex-
pression ‘clarificationis hora matura.’

25—2

388 LETTER OF THE SMYRNAANS. [xiv

\ J ΄ A ~ , > . - ~
καὶ ὥρας ταύτης, τοῦ λαβεῖν με μέρος ἐν ἀριθμῷ τῶν
μαρτύρων ἐν τῷ ποτηρίῳ τοῦ Χριστοῦ [σου] εἰς ἀν ἅ-

΄ Τὰ ,
CTACIN Ζωῆς αἰωνίου ψυχῆς τε Kal σώματος ἐν ἀφθαρσίᾳ

ῇ, / > - , 3 / , /
πνεύματος ἁγίου" ἐν οἷς προσδεχθείην ἐνώπιον σου ση-

> / / \ wn \ /
μερον ἐν θυσίᾳ πίονι καὶ προσδεκτῆ, καθὼς προητοίμασας 5

καὶ προεφανέρωσας καὶ ἐπλήρωσας, ὁ ἀψευδὴς καὶ ἀλη-
θινὸς Θεός.

ς᾽ od \ , \ ΄σ 3 7 \ ’ 7
εὐλογώ, σε δοξάζω διὰ τοῦ αἰωνίου καὶ ἐπουρανίου

\ ΄σ \ \ i \ > a Ἁ
διὰ τοῦτο καὶ περὶ πάντων σὲ αἰνώ, σὲ

5 / 3 - - ᾽ = / ? ὯΝ
ἀρχιερέως ᾿Ιησοῦ Χριστοῦ, ἀγαπητοῦ σου παιδός, δι᾿ οὐ
σοι σὺν αὐτῷ καὶ πνεύματι ἁγίῳ [ἡ] δόξα καὶ νῦν [καὶ
2 \ Eee \ , > ye
ἀεὶ] Kal εἰς TOUS μέλλοντας αἰωνας. ἀμήν.

I λαβεῖν] λαβεῖ Ὁ. με] bvs; om. mpE. μέρος] add. καὶ κλῆρον v.
2 μαρτύρων] txt mE; add. σου bpys. σου] msbys; om. pE. 4 προσ-
δεχθείην] mE; accipiam L; προσδεχθείη Ὁ ; προσδεχθείημεν pv; προσδεχθήη-
μεν 5. 5 ἐν θυσίᾳ] θυσία m alone. ᾿
εφανέρωσας] (ἃ; προφανερώσας E. καὶ ἐπλήρωσας] bpvs; καὶ πληρώσας
ἘΠῚ Ὅτ: τὴς ὁ] om. p alone, inserting ὧν after θεός. 7 Θεός] here,
bmpsE ; after ἀψευδὴς, v. τοῦτο] TOUTW 5. σὲ αἰνῶ... δοξάζω] mE; αἰνῶ
σε (add. καὶ p) evAoyw σε δοξάξω σε bpvs. 8 διὰ τοῦ...παιδός] m, and so
generally E (but om. καὶ ἐπουρανίου and ins. τοῦ before ἀγαπήτου) ; per aeternum
pontificem omnipotentem jesum christum L; σὺν τῷ αἰωνίῳ (αἰῶνι v) καὶ ἐπουρανίῳ
(ἐπ᾽ ovpavlw v) “Inoov Χριστῷ ἀγαπητῷ cov παιδί bpvs. g δὶ, ot] mE;
per quem L; μεθ’ of bpv; μεθόυ (sic) 5. το σὺν αὐτῷ] ME; e¢ cum ipso

πίονι] πίωνι 5. 6 καὶ προ-

L; om. bpvs.
sec.] bpsE ; om. mv[L].

For the false inferences which have
been drawn from these words, see the
general introduction, where also the
seeming parallel in S. E. Assem.
Act. Mart. Orient. 1. p. 31 is con-
sidered.

2. τῷ ποτηρίῳ] ‘the cup, which
is mentioned Matt. xx. 22, 23, Mark
x. 38, 39; Matt. xxvi. 39, 42, Mark
xiv. 36, Luke xxii. 42; John xviii. 11:
see Galatians p. 274.

εἰς ἀνάστασιν ζωῆς) These words
occur John v. 29.

4. προσδεχθείην] passive.
Afpost. Const. 11. 58, viii. 31.

5. ἐν θυσίᾳ) ‘as a sacrifice.’

Comp.

For

ἡ] bpvs; om. mE.

66£a] add. κράτος m alone. καὶ

καὶ ἀεὶ] m (comp. L which has e¢ 271 futurum in saecula

a similar use of the preposition comp.
Acts vil. 14 ἐν ψυχαῖς ἑβδομήκοντα
πέντε.

7. σὲ αἰνῶ κιτιλ.] Apost. Const.
Vil. 47 αἰνοῦμέν σε, ὑμνοῦμέν σε, εὐλο-
γοῦμέν σε, εὐχαριστοῦμέν σε, δοξολο-
γοῦμέν σε, προσκυνοῦμέν σε, διὰ τοῦ
μεγάλου ἀρχιερέως κιτιλ., from the
Gloria tn excelsis.

ὃ. αἰωνίου.. ἀρχιερέως] The same
expression which is used in Poly-
carp’s own epistle, Pz/. 12; see the
note there.

12. ᾿Αναπέμψαντος)] Used of the
offering up of prayer and speeding it
to the throne of grace; as e.g. Justin

μι

MARTYRDOM OF POLYCARP. 389

xv]

/ \ ~ \ > \ \
XV. ᾿Αλναπέμψαντος δὲ αὐτοῦ TO ἀμὴν Kal πλη-
7 \ / ε ΄σ \ of Ion
ρώσαντος THY εὐχήν, οἱ τοῦ πυρὸς ἄνθρωποι ἐξῆψαν
\ ΄σ ΄ \ > 7 ΄σ
τὸ πῦρ. μεγάλης δὲ ἐκλαμψάσης φλογός, θαῦμα
af te 3 = 2Q/ A i .5 ΄ 3 Ὁ»
15 εἴδομεν, οἷς ἰδεῖν ἐδόθη" οἱ καὶ ἐτηρήθημεν εἰς τὸ ἀναγ-
~ ~ ~ \ / \ \ ΄σ /
γεῖλαι τοῖς λοιποῖς Ta γενόμενα. TO yap πῦρ καμα-
> ~ « / 7 \ /
pas εἶδος ποιῆσαν, ὥσπερ ὀθόνη πλοίου ὑπὸ πνεύ-
/ ie 7 4 ~ Cr
ματος πληρουμένη, κύκλῳ περιετείχισεν TO σώμα TOU
ty > 3 \ / 3
μάρτυρος" καὶ ἦν μέσον, οὐχ ὡς σὰρξ καιομένη, ἀλλ᾽

af 3 / \ ε Χ \ »/
20 ὡς APTOS ὀπτώμενος, ἢ WS χρυσὸς Kal ἄργυρος ἐν

/ ,
καμίνῳ πυρουμενος.

saeculorum) ; om. bpvsE.
saecula saeculorum 1, (see the
om. vs (by homceoteleuton).

χήν] G3 προσευχήν E.
ἀνδρὲς 5.
E; ἔδομεν bpv; ἴδωμεν ms.
(comp. L).
πληρουμένη 5; ὀθόνης... πληρουμένης E.
ἀνέμου v alone.
περιετείχισεν] περιετίχισεν b.
G; εἰς μέσον E.
om. E. ὀπτώμενος] ὀπτόμενος pv.
om. v alone. εὐωδίας] evodias 5.
ἀντελαβόμεθα] ἀντελαβώμεθα 5.

Mart. Aol. i. 65 (p. 97) αἶνον καὶ
δόξαν τῷ πατρὶ... ἀναπέμπει καὶ εὐ-
χαριστίαν, 2b. 67 (p. 98) ὁ προεστὼς
εὐχὰς ὁμοίως καὶ εὐχαριστίας... ἀνα-
πέμπει, Clem. Alex. Paed. iil. 12
(p. 311) αἶνον ἀναπέμψαι Κυρίῳ, Strom.
vil. 6 (p. 848) ταύτην τὴν θυσίαν (τῆς
εὐχῆς).. -«ἀναπέμπομεν, Euseb. H. £. x.
4, 5, etc. So it is used not unfre-
quently in the Greek Liturgies.

τὸ ἀμὴν] With the definite article,
as in I Cor. xiv. 16; see Otto’s note
on Justin AZo/. i. 65 (p. 97). Comp.
also Euseb. 217. £. vil. 9 συνεπιφθεγ-
Edpevov τὸ ἀμήν.

16. τὸ γὰρ πῦρ κ-τ.λ.] For parallels
to this strange phenomenon, see
above, I. p. 614 sq.

14 θαῦμα] txt mE; add. μέγα pvs; add. μέγαν Ὁ.
ἐδόθη] ἐδώθη 5.

17 ποιῆσαν] ποιεισαν 5.

Add. τοῦ πυρὸς v alone.

\ \ / ,
καὶ γὰρ εὐωδίας τοσαύτης ἀντε-

ΓΙ μέλλοντας aidvas] byvsE; aidvas τῶν αἰώνων mp;
last note).
πληρώσαντος] add. αὐτοῦ v alone.
ἄνθρωποι] bpE; ἐργάται καὶ ἄνθρωποι v ; ὑπουργοὶ m;

12 ᾿Αναπέμψαντος.. .«ἀμὴν]
13 εὐ-

15 εἴδομεν]
ἐτηρήθημεν] (ἃ; ἐτηρήθησαν E
ὀθόνη.. -πληρουμένη] mbpy ; ὀθόνην...

πλοίου] πλοίοι Ὁ. πνεύματος]

18 κύκλῳ περιετείχισεν] περιετείχισεν κύκλῳ ν᾽ alone.

IQ μάρτυρος] ἀρχιερέως m alone. μέσον]
20 ὡς ἄρτος...ἢ] G (comp. L);
ἢ ὡς..-«πυρούμενος} om. m. 21 yap]

τοσαύτης] (ἃ ; τοιαύτης E (but with a v. 1.).

20. ws ἄρτος κιτ.λ.] This first com-
parison may have been omitted by
Eusebius from homeceoteleuton, or
not improbably, because the homely
image offended his literary taste.
Ignatius adapts the image of ‘bread’
to his own martyrdom in a different
way, Rom. 4.

ὡς χρυσὸς k.t.A.] Euseb. Mart. Pal.
10 διὰ πυρὸς οἷα χρυσὸς ἀκραιφνέστα-
τος..-«τὴν δοκιμὴν ἀποδέδωκε. The idea
of the testing and refining power of
fine or precious metals was doubt-
less present here also to the writers’
mind, though not definitely express-
ed.

21. εὐωδίας κιτ.λ.] On this sup-
posed miracle see above, I. p. 615.

390

LETTER OF THE SMYRNAANS.

[xv

7 > / x af A ΄-
λαβόμεθα, ὡς λιβανωτοῦ πνέοντος ἢ ἄλλου τινὸς τῶν

τιμίων ἀρωμάτων.
XVI.

I πνέοντος] om. m alone.
οὖν m3; οὖν bps; ztague L.
4 αὐτοῦ] G; om. E.

3. Πέρας γοῦν] ‘at last, ‘finally,
So πέρας γοῦν in Clem. Hom. i. 8,
Tit 62. χν- δὴ ἘΝ 12, To, 17, 15, ex
24; and πέρας γέ τοι in Barnab.
EDISE Ὁ; ΤΌΣ ΕΖ; 15. 16.

μὴ δυνάμενον] At S. Stefano on
the Ccelian, the text Ecclus. li. 4
‘In medio ignis non sum aestuatus’
is written under Polycarp. See Us-
sher’s note.

5. κομφέκτοραί] Sueton. Octav.
43 ‘Confectores ferarum, et nonnun-
quam ex nobilissima juventute, pro-
duxit,’ Vero 12 ‘Confectores quoque
ferarum et varia arenae ministeria,’
Quintil. Decl. ix. 7 ‘Exspectabam
cruentum illum confectorem,’ Acz.
S. Meletit 39 (quoted by Gersdorf in
Heinichen Euseb. 77. £. I. p. xxxix)
τελεσάντων δὲ αὐτῶν τὴν εὐχὴν προσ-
ἢλθεν αὐτῷ ὁ κομφέκτωρ. It was the
business of these ‘confectores’, as
their name implies, to give the
‘happy despatch’ to wild beasts
which had been hunted in the arena,
and sometimes to human _ beings
also, as here and in Act. Perp. et
Frelic. 21 ‘Perpetua...errantem dex-
teram tirunculi gladiatoris ipsa in
jugulum suum posuit,’ Act. Prod.
Tarach, etc. 10 ἐκέλευσεν μαχαιροφύ-
vous (1. μαχαιροφόρους) τῶν λουδαρίων
εἰσελθεῖν καὶ ἀποσφάττειν αὐτούς. In
the present instance the vemationes
had only just ceased, and therefore a
‘confector’ was at hand. Otherwise
he was not a functionary connected
with the death by fire. The ‘confec-
tor’ has been wrongly confused with
the ‘bestiarius.’ The work of the

ἄλλου] om. m alone.
ἰδόντες] εἰδόντες τη.
ἐκέλευσαν] ἐκέλευσε p alone.

, - 207 Goi? \ ig
Ilepas youv ἰδόντες οἱ ἄνομοι MH δυνάμενον

3 γοῦν] vE; δ᾽
μὴ] mE; οὐ bpvs.
5 αὐτῷ] αὐτὸ b.

‘confector’ began where that of the
‘bestiarius’ ceased.

παραβῦσαι ξιφίδιον]! The incident
doubtless presents itself to the mind
of the writers as a parallel to John
XIX. 34 εἷς τῶν στρατιωτῶν λόγχῃ av-
τοῦ τὴν πλευρὰν ἔνυξεν καὶ ἐξῆλθεν
εὐθὺς αἷμα καὶ ὕδωρ. In both cases
the act of piercing with the spear or
sword was an exceptional act, which
could not have been foreseen from
the mode of execution.

6. περιστερὰ] Whether this word
formed part of the original text or
not, it must be explained by the
belief that the human soul departed
from the body at death in the form

of a bird. In the case of a pure
Christian soul, this bird would
be a dove. So we are told of the

martyrdom of Eulalia, Prudent.

Peristeph. Hymn. iii. 33 sq,

Emicat inde columba repens,
Martyris os nive candidior
Visa relinquere, et astra sequi;
Spiritus hic erat Eulaliae,
Lacteolus, celer, innocuus...
Vidit et ipse satelles avem
Feminae ob ore meare palam,

which is an exact parallel to the inci-
dent before us. Again we read in
the Latin Martyrologies (see Bedae
Op. V. p. 1087, ed. Migne) under
Nov. 1, concerning 5. Benignus of
Dijon, a reputed disciple of Polycarp,
that at his martyrdom ‘columba nivea
de carcere Christianis aspicientibus
ad caelos ascendit, et odor suavissi-
mus quasi paradisi secutus est’. On

xvi]

MARTYRDOM OF POLYCARP.

391

~~ \ ΄σ \ a \ ΄σ
αὐτοῦ τὸ σώμα ὑπὸ τοῦ πυρὸς δαπανηθῆναι, ἐκέλευσαν

προσελθόντα αὐτῷ κομφέκτορα παραβῦσαι ξιφίδιον.

καὶ τοῦτο ποιήσαντος, ἐξῆλθε [περιστερὰ καὶ] πλῆθος

κομφέκτορα] κομφαίκτορα ν; κονφέκτορα τη.
ξιφίδιον] G (ξίφη" διὸν b); eladiunculum Τ,;: τὸ ξίφος E.
περιστερὰ καὶ] G (comp. L); om. E.

ποιήσαντες p alone.

the other hand in reference to the
soul of a rapacious and unscrupulous
impostor, Lucian (de Morte Peregr.
39), ridiculing this belief, invents the
fiction how, when Peregrinus threw
himself on the pyre and was burnt
to death, a vulture rose out of the
flames (see above, I. p. 140). It was
perhaps to humour this superstition,
or to emphasize the symbolism
which it involved (Artemid. Onetr.
11. 20 ἔθος γάρ τι παλαιὸν τοὺς ἀποθα-
νόντας τούς γε τοιούτους πλάσσειν τε καὶ
γράφειν ἐπ᾽ ἀετῶν ὀχουμένους, Speaking
of kings and great men), that from
the funeral pyre of the Roman em-
perors an eagle was let fly as a token
of their deification, Herodian iv. 2
ἀετὸς ἀφίεται σὺν τῷ πυρὶ ἀνελευσό-
μενος ἐς τὸν αἰθέρα, ὃς φέρειν ἀπὸ γῆς
ἐς οὐρανὸν τὴν τοῦ βασιλέως ψυχὴν
πιστεύεται ὑπὸ Ῥωμαίων. This pas-
sage has reference more especially to
the funeral of Severus. We have ac-
counts also of the same ceremonial
at the exequies of Augustus (Dion
Cass. lvi. 42) and of Pertinax (Dion
Cass. lxxiv. 4); comp. Justin AZol.
i210 (p: 67):

Of all birds the dove most readily
suggested itself as the emblem of a
Christian soul. The image of the
Psalmist (lv. 6), ‘O that I had wings
like a dove, etc.’, had led the way.
The proverbial innocence of this
bird likewise recommended it (Matt.
x. 16; comp. Tertull. Scorvp. 15 ‘sim-
plices animae et solummodo colum-
bae’). It was a common belief also
that there was no gall in the dove

παραβῦσαι] παραβῦασαι (sic) 5.
6 ποιήσαντος]

(Horapollo i. 57), though this view
was not taken by more learned na-
turalists (Aristot. Azs¢. Ax. ii. 15, p.
506, Plies JVI Ae sie 57) 74a and
this point was seized upon by Chris-
tian writers (Tertull. de Baptism. 8
‘quod etiam corporaliter ipso felle
careat columba’; comp. Cyprian
de Unit. Eccl. 9). Hence in the cata-
combs we find pictures of doves with
the legends ‘Anima innocens’, ‘ Ani-
ma simplex’, etc., and the designation
‘Palumbulus sine felle’ is there given
to the souls of little children. For
these and similar representations in
the catacombs, see Kraus Roma Sot-
lerranea p. 237 sq. The caged bird
represents the soul imprisoned in the
body; while the bird set free suggests
the soul soaring heavenward. For
the symbolism of the dove generally
see Pitra Sfzczl. Solesm. 11. p. 484 sq,
Martigny Dict. Antig. Chrét. p. 162
sq (s.v. ‘Colombe’). It is not con-
fined to Christian writers. Rabbini-
cal commentators on Cant. 1, 15,
iv. I, y. 2, 12, vi. 9, SO interpreted the
dove; see Leyrer in Herzog Read-
Encyki. s.v.‘ Tauben in Palestina’,
Bochart Azeroz. 11: pp. 11,17. Inthe
spurious Lzfe of Polycarp, ascribed
to Pionius, it is related (ὃ 21) that at
the time of his consecration one of
the brethren εἶδεν περὶ τὴν κεφαλὴν
Πολυκάρπου περιστερὰν λευκὴν περὶ
ἣν κύκλος ἦν φωτός.

But did this mention of the dove
form part of the original text or not?
Eusebius says nothing of it, but
writes ἐξῆλθε πλῆθος αἵματος. The

392

LETTER OF THE SMYRNAANS.

[XvI

“ “ ΄ \ a \ / ,
αιματος, WOTE κατασβέσαι “0 συρ Kal θαυμάσαι σαντα

\ 7 > la AY \ ΄σ
Tov ὄχλον, εἰ τοσαυτη τις διαφορὰ μεταξυ των TE

“ \ “ 3 i> ΤᾺ Ὅ; \ Ce ,
ἀπίστων καὶ τῶν EKNEKTWY' ὧν εὶς καὶ οὗτος γέγονει

ὁ θαυμασιώτατος Πολύκαρπος], ἐν τοῖς καθ᾽ ἡμᾶς χρό-

/ 2 \ \ \ ,
νοις διδάσκαλος ἀποστολικὸς Kal προφητικὸς γενόμενος,

΄σ 3 / 7 > / ~ \
ἐπίσκοπος τῆς ἐν Cuupyy ἁγίας ἐκκλησίας" πᾶν yao

I πάντα] om. m alone.

2 εἰ x.7Td....] For these words to the end of

the chapter v substitutes, τῆς τοσαύτης διαφορᾶς τῶν Te πιστῶν Kal τῶν ἀπίστων" Kal

2 , ε Lid : , νον 5 , a “ , ἊΝ
οὕτως ἐτελειώθη ὁ ἅγιος ἱεράρχης καὶ ἔνδοξος μάρτυς τοῦ χριστοῦ πολύκαρπος τῇ εἰ-

κάδι τρίτῃ τοῦ φευρουαρίου μηνός.
σαύτη τῆς διαφορᾷ Ὁ.
τῶν] txt mbE; add. εἴη ps.

yeyou Ὁ ; ἐγεγόνει p; yeyovew s; γέγονεν E; om. m.
μακάριος Kai θαυμασιώτατος τὰ ; θαυμασιώτατος μάρτυς Ὁ; θαυμάσιος μάρτυς ps.

words περιστερὰ καὶ are wanting not
only in all the extant Greek MSS, in
the Latin of Rufinus, and in the
Syriac Version, but also in writers
like Nicephorus who borrowed from
Eusebius. On the other hand they
were certainly found in the arche-
typal MS which was the progenitor of
all other existing MSS (both Greek
and Latin) of the Letter itself; for
the absence of the words in two
Latin MSS means nothing, since these
merely translate from Rufinus in
this part (see above, III. p. 360). Our
choice therefore lies between the
authority of Eusebius and the au-
thority of the extant form of the Acts
of Martyrdom. In favour of the
omission it may be urged: (1) As a
question of internal evidence; that
the dove seems out of place. The
blood does its work by extinguishing
the fire; but nothing more is heard
of the dove. Unlike the doves of
Eulalia and Benignus, it does not fly
up heavenward, as we should expect ;
(2) As a question of external evi-
dence; that Eusebius is in all proba-
bility an older authority than the
extant form of the Ac¢s themselves;

εἰ] εἰς s alone.
Tis] om. s alone.
= nn

ὧν] ov 5.

τοσαύτη τις διαφορὰ] τὸ

τε] m[v]E; om. bps. 3 ἐκλεκ-
οὗτος] ovTws (sic) b. γεγόνει]
4 θαυμασιώτατος] E;

Ilo-

that as he in this part generally gives
the words of the document verbatim,
he may be assumed to have done so
here; that there is no reason to sup-
pose the dove would have been an
offence to him, since elsewhere (7.2.
vi. 29) he relates a somewhat similar
portent, when Fabianus was desig-
nated Bishop of Rome, ἐκ μετεώρου
περιστερὰν καταπτᾶσαν ἐπικαθεσθῆναι
τῇ αὐτοῦ κεφαλῇ. .-μίμημα ἐνδεικνυμένην
τῆς ἐπὶ τὸν σωτῆρα τοῦ ἁγίου πνεύματος
ἐν εἴδει περιστερᾶς καθόδου ; and lastly
that the insertion may be explained
by the superstition of a later age, as
shown in the Acts of Eulalia and of
Benignus. On the other hand, in
favour of its retention it may be
maintained that the text of the Acts
is generally a safer guide than Euse-
bius, who does not profess to give
the document word for word, who
omits clauses and expressions here
and there, and whose taste might
have been offended by this bald ma-
terialism, just as he omits the image
of the ἄρτος ὀπτώμενος in ὁ 15. On
the whole the arguments against its
genuineness seem to predominate.
But if it be not genuine, the alter-

xvit]

MARTYRDOM OF POLYCARP.

999

tn ἘΝ .,.5 “- > ΄σ ΄ > ~ 5 , \
ῥῆμα, ὃ ἀφῆκεν ἐκ TOU στόματος αὐτοῦ, ἐτελειωθὴ Kal

πτελειωθήσεται.
XVII.

ε X > / \ 7ὔ \ IZ
O δὲ ἀντίζηλος καὶ βάσκανος καὶ πονηρός,

3 / = / ~ / 2 \ / /
ὁ ἀντικείμενος τῷ γένει τῶν δικαίων, ἰδὼν TO TE μέγεθος
ἐ

΄σ ΄σ / \ A > = y
᾿αὐτοῦ τῆς μαρτυρίας καὶ τὴν ἀπ᾽ ἀρχῆς ἀνεπίληπτον

λύκαρπος] G; om. E.
add. τε bp.
καθολικῆς p-

ἀντίδικος p ; ἀντικείμενος m.
bpsE; δαίμων ὁ πάντοτε ; 6 καὶ m.

τε] G3; om. E.

5 γενόμενος] γεννόμενος 5.

ἁγίας ἐκκλησίας] m[L]; καθολικῆς ἐκκλησίας bsE ; ἐκκλησίας τῆς
7 ἀφῆκεν] mE; ἐξαῴφηκεν bps.
ἐτελειώθη] ME; om. ps; καὶ ἐτελειώθη Ὁ with some mss of E.
καὶ πονηρός] πονηρός (om. καὶ) Ὁ appy.

6 ἐπίσκοπος] txt msE;

ἐκ τοῦ στόματος] διὰ στόματος 5.
9 ἀντίζηλος] bvsE ;
το ὁ]

ἀντικείμενος] add. καὶ βδελυττόμενος V alone.
11 ἀνεπίληπτον πολιτείαν] SE; ἀνεπίληπτων (sic) πολιτείαν b;

3 r > n / f 3 f ‘ >
ἀνεπίληπτον αὐτοῦ πολιτείαν p; πολιτείαν ἀνεπίληπτον τη; καθαρὰν Kal ἀνεπίληπτον

πολιτείαν v; trreprehensibilem omnem vitam L.

native remains, that the words περι-
στερὰ καὶ were not a deliberate inser-
tion but an unintentional corruption.
On this hypothesis various conjec-
tures have been offered; ἐξῆλθεν
περὶ στερνὰ πλῆθος Ruchat, ἐξηλθ᾽ ἐπ᾽
ἀριστερᾷ πλῆθος Le Moyne, and such
like. The only emendation however
deserving consideration is Words-
worth’s ἐξῆλθε περὶ στύρακα πλῆθος
‘about the sword-haft’ (Azppolytus
Ρ. 318, ed. 2), which is excellent of
its kind and has been adopted by
Lagarde (Rell. Jur. Eccl. Gr. p. 84),
by Zahn, and by Funk. In this case
the words περὶ στύρακα may have
become blurred in a very early copy ;
and this illegibility would explain
both the omission by Eusebius and
the substitution of περιστερὰ καὶ in
the extant form of the Acts. This
solution however is open to the
serious objection that στύραξ else-
where seems always to mean the
spike of a spear and never the haft
of a sword or dagger. Reasons are
given in the chapter on this Letter
in the general introduction (see above,
I. pp. 606 sq, 643 sq) for suspecting
that the words περιστερὰ καὶ were de-

liberately added by the spurious Pio-
nius whose name occurs below, ὃ 22.

I. ὥστε κατασβέσαι] Cyprian ZZ.
x (p. 491 Hartel) ‘Fluebat sanguis qui
incendium persecutionis extingueret,
qui flammas et ignes gehennae glo-
rioso cruore sopiret,’ quoted by Ja-
cobson.

6. ἁγίας) If the reading καθο-
λικῆς be adopted, we have here the
earliest example of this technical
sense of the ‘Catholic’ Church, as
opposed to heretical and schismatical
bodies; see the note on Ign. Smyra.
8, and the remarks I. p. 414 sq.
As a question of external authority,
it would be difficult to decide be-
tween the two readings; but, as
there would be a tendency to sub-
stitute καθολικῆς, I have without
hesitation given the preference to
ἁγίας; see above, I. p. 621 sq.

9. ἀντίζηλος] A LXX word (Lev.
XVL 18, Ecclus. xxvi. 3; ΧΧΧΥ ΤΣ ΤΠ
but there always applied toa woman,
and so also Zest. Duod. Patr. Jos. 7.

10. ὁ ἀντικείμενος κιτιλ.) For ὁ
ἀντικείμενος see the note on Clem.
Rom. 51; for τῷ γένει τῶν δικαίων see
above, § 14.

394

LETTER OF THE SMYRNAANS.

[XvII

, 3 7 \ ~ > θ / δ
πολιτείαν, ἐστεφανωμένον TE Tov τῆς αφθαρσίας στε-

΄ 3 fd
(pavov καὶ βραβεῖον ἀναντίρρητον ἀπενηνεγμένον, ἐπε-

τήδευσεν ὡς μηδὲ τὸ σωμάτιον αὐτοῦ ὑφ᾽ ἡμών ληφθη-

΄ “ σ΄ a \
ναι; καίπερ πολλῶν ἐπιθυμούντων τοῦτο ποιῆσαι καὶ

΄ ΄σ / a /
κοινωνῆσαι τῷ ἁγίῳ αὐτοῦ TapKiw,
é é é

y ΄
ὑπέβαλεν γοῦν

Νικήτην τὸν τοῦ Ἡρώδου πατέρα, ἀδελφὸν δὲ “AAKns,

΄ ΖΞ sf Jf \ > 5) > \ ΄σ
ἐντυχεῖν τω αρχοντι WOTE MY δοῦναι QUTOU TO σῶμα,

I ἐστεφανωμένον Te] pvsE; ἐστεφανωμένονται Ὁ; ἐστεφανωμένον δὲ τη. τῆς

ἀφθαρσίας] add. καὶ δικαιοσύνης v alone.

ἀναντήρρητον v3; ἀναντήριτον (sic) 5.
(inserting μὴ before ὑφ᾽ ἡμῶν).

αὐτοῦ bps; τίμιον αὐτοῦ λείψανον ν.
4 ἐπιθυμούντων] ἐνθυμούντων v alone.
p alone.

2 ἀναντίρρητον] ἀναντίρητον b;
3 ws μηδὲ] bvsE; ὥστε μηδὲ m; ws καὶ p

σωμάτιον αὐτοῦ] mE ; corpus etus L3 λείψανον
ληφθῆναι] mbv; ληφθείη E ; λειφθῆναι ps.

5 αὐτοῦ σαρκίῳ] σαρκίῳ αὐτοῦ

ὑπέβαλεν γοῦν] Ὁ ; ὑπέβαλον γοῦν τινες E; ὑπέβαλεν yap p;

ὑπέβαλον γοῦν ὡς πονηρὸς s; summisit namgue L; ὑπέλαβεν (so Gebhardt, but

? ὑπέβαλεν) m; ὅθεν ὑπέβαλεν ὡς δεινὸς καὶ μισάγιος ὁ πονηρὸς V.

Νικήταν p alone.
E (Mss, with some wy. ll.).
rectorem L; ἡγεμόνι E; ἀνθυπάτῳ τη.

2. βραβεῖον] See the note on
Clem. Rom.5. For ἀποφέρεσθαι Bpa-
Betov, comp. such phrases as ἀπο-
φέρεσθαι νίκην, ἄθλον, πρωτεῖα, etc.

3. ὡς μηδὲ κιτ.λ.)} Comp. 272.
Vienn. et Lugd. § 62 ὅπως μηδὲ λείψα-
νον αὐτῶν φαίνηται ἐπὶ τῆς γῆς ἔτι.
The reason however which is there
given for the wish of the persecutors
to obliterate the reliques is not, as
here, to prevent the worship of the
martyrs, but to crush out all hope
of a resurrection. Again the motive
of Ignatius in entertaining this wish
for himself (ov. 4 μηθὲν καταλίπωσιν
τῶν τοῦ σώματός μου) 15 quite different
from either, ἵνα μὴ κοιμηθεὶς βαρύς τινι
γένωμαι.

σωμάτιον] With a tinge of com-
miseration, as in Ef. Vienn. et Lugd.
(Eus. 1. E. v. 1) ὃ 23 τὸ δὲ σωμάτι-
ον..«ὅλον τραῦμα καὶ μώλωψ : comp.
§§ 24, 52 (v. 1.); and see especially
the index to Epictetus, and Mayor’s

7 ἐντυχεῖν] εὐτυχεῖν Ὁ.

6 Νικήτην]

᾿Αλκη9] bsvs; ἀλκῆς p; ἄλκις 5; alces L; ἕλκεις m; δάλκης

ἄρχοντι] bpys ;
αὐτοῦ] αὐτοῖς p alone. σῶμα]
note on ζῆν. x. 173.

5. κοινωνῆσαι] i.e. by gathering
together about his grave for the pur-
pose of common worship.

σαρκίῳ] The diminutive is used
in pity or tenderness, like σωμάτιον
just above. These diminutives were
especially favourites of the Stoics,
who employed them to express their
philosophical contempt of the body,
M. Anton. ii. 2 6 τί ποτε τοῦτό εἰμι,
σαρκία ἐστὶ καὶ πνευμάτιον... ἀλλ᾽ ὡς
ἤδη ἀποθνήσκων τῶν σαρκίων.... κατα-
φρόνησον. Thus also Epictetus uses
the double diminutive, i. 3. 5 sq ri
yap εἰμί; ταλαίπωρον ἀνθρωπάριον᾽ καὶ
τὰ δύστηνά μου σαρκίδια κιτ.λ., and
elsewhere. So too the Latin ‘ca-
runcula, e.g. in Arnob. adv. Nat.
11:76 “Mobis:...<% in carunculae hujus
folliculo constitutis’.

6. ΑΛλκης] A Christian of Smyrna;
for she is doubtless to be identified
with the Alce mentioned Ign. Smyrn.

xvi]

MARTYRDOM OF POLYCARP.

395

/ / 3 / \ > , - af
μη, φησίν, ἀφέντες Tov ἐσταυρωμένον, τοῦτον apEwv-
y - a
ται σέβεσθαι: καὶ ταῦτα [εἶπον] ὑποβαλλόντων καὶ

᾽ / eS) / ἃ ΟΣ ose 4
ἐνισχυόντων τῶν lovdaiwy, ot καὶ εἐτηρήσαν, μελλόντων

ε a - lon \ > \ ΄ ~ /
ἡμῶν EK TOU συρος QUTOV λαμβάνειν, αἀγνοοῦντες OTL

a \ , an iN / \
ovte tov Χριστόν ποτε καταλιπεῖν δυνησόμεθα, τὸν

ε \ > ΄- \ / > / /
UTED THS TOV TAVTOS KOO MOU TMV σωζομένων σωτήριας

, 7 ε \ ς - Sf « /
madovTa, AMWMOV ὑπὲρ ἀμαρτωλῶν, OUTE ετέρον τινα

add. ταφῇ Ὁ alone.

bpvs. 9 καὶ pri.] om. m alone.
[L]. ὑποβαλλόντων] G; ὑποβαλόντων E.
E. τῶν] pvys; om. mb,

ἐτήρουν ν.
νειν, P-
remainder of the chapter is omitted.

mE; ποτε κατὰλειπεῖν (sic) Ὁ; καταλιπεῖν πώποτε ps.

μαιθα (sic) 5.
παθόντα] ἀποθανόντα m alone.

ἁμαρτολῶν 5.

13, Polyc. 8. See the note on the
former passage, and also I. p. 366 sq.

8. ἄρξωνται σέβεσθαι] See Lactant.
Inst. Div. v. 11 ‘Nemo hujus tantae
belluae immanitatem pro merito de-
scribere...non tantum artus hominum
dissipat, sed et ossa ipsa comminuit
et in cineres furit, ne quis extet se-
pulturae locus, quasi vero id affectent
qui Deum confitentur, ut ad eorum
sepulcra veniatur, ac non ut ipsi ad
Deum perveniant.’ See also Euseb.
fT, E. viii. 6, where he relates that
the bones of the Nicomedian martyrs
were dug up and thrown into the
568, ὡς ἂν μὴ ἐν μνήμασιν ἀποκειμένους
προσκυνοῖέν τινες, θεοὺς δὴ αὐτούς, ws
ye ᾧοντο, λογιζόμενοι: Act. Lruct.
Augur. etc. 2 (p. 265 Ruinart) ‘Ae-
milianus praeses Eulogio diacono
dixit, Numquid et ne Fructuosum
colis? Eulogius dixit, Ego Fruc-
tuosum non colo; sed ipsum colo,
quem et Fructuosus,’ on which say-
ing Augustine, Sev. cclxxili. 2 (Of.

8 μὴ] μήποτε v alone.

In E the Mss vary.
μελλόντων ἡμῶν] here, mbvs (μελόντων ἡμῶν 5) E; before λαμβά-
11 αὐτὸν] pE; αὐτὸ ms; τοῦτο ν ; om. Ὁ.

13 παντὸς] om. m alone.
ἄμωμον ὑπὲρ ἁμαρτωλών]) G; om. E.
whole sentence runs gu? pro peccatis nostris pati tanta dignatus est.

ἄρξωνται] ἄρξονται
εἶπον] E; εἰπὼν pv; εἰπῶν bs; om. m

10 ἐνισχυόντων] G3; ἐνισχυσάντων
ἐτήρησαν] ἐτήρισαν 5:

λαμβάνειν] In v the
12 οὔτε] om. m. ποτε καταλιπεῖν]
δυνησόμεθα] δυνησῶ-
τῶν σωζομένων] bpsE ; om. m. 14
In L the

ἁμαρτωλῶν]

Vv. 1106), comments in the same
spirit as our martyrologists here. See
also August. c. Faust. xx. 21 (Op.
VIII. 347) ‘ Populus autem Christianus
memorias martyrum religiosa sol-
lemnitate concelebrat...ita tamen ut
nulli martyrum, sed ipsi Deo mar-
tyrum, quamvis in memoriis mar-
tyrum, constituamus altaria’; comp.
de Civ. Det viii. 26, 27, xxii. 10 (Of,
VII. 215 sq, 673 sq), where this
father is especially careful to con-
trast the honour paid to the martyrs
by the Christians with the worship
offered to dead men by the pagans.

9. εἶπον] i.e. ‘Nicetes and those
who acted with him,’ if the reading
be correct ; but a probable inference
from the authorities is that εἶπον
should be omitted, in which case καὶ
ταῦτα x.t.A. will mean ‘¢hzs foo at the
instigation of the Fews’, with a
reference to the active part they had
taken at a previous stage of the
martyrdom, δὴ 12, 13.

396 LETTER OF THE SMYRNAIANS.

[xviI

σέβεσθαι. τοῦτον μὲν yap υἱὸν ὄντα τοῦ Θεοῦ προσκυ-
νοῦμεν, τοὺς δὲ μάρτυρας ὡς μαθητὰς καὶ μιμητὰς τοῦ
Κυρίου ἀγαπώμεν ἀξίως ἕνεκεν εὐνοίας ἀνυπερβλήτου τῆς
εἰς τὸν ἴδιον βασιλέα καὶ διδάσκαλον: ὧν γένοιτο καὶ
ἡμᾶς συγκοινωνούς τε καὶ συμμαθητὰς γενέσθαι.

XV.

/ Z \ ᾽ \ 3 / ε of
γενομένην φιλονεικίαν, θεὶς αὐτὸν ἐν μεσω; WS ἔθος

> \ Ss ε / \ a 3 ~~ ,
ἰδὼν οὖν ὁ κεντυρίων τὴν τῶν ᾿Ιουδαίων
ΡΞ Sf e/ ε na ἘΜ > ,
αὐτοῖς, ἔκαυσεν. οὕτως τε ἡμεῖς ὕστερον ἀνελόμενοι
AN / / a \ if ς \
TA τιμιώτερα λίθων πολυτελῶν καὶ δοκιμώτερα ὑπερ

3 a 3 = ? / .« ΄
χρυσίον data αὐτοῦ, ἀπεθέμεθα ὅπου καὶ ἀκόλουθον

1 σέβεσθαι] G; σέβειν E.
τοῦ Κυρίου] bpsE; αὐτοῦ m (comp. L).
E vary.

κοινωνούς) pE; κοινωνούς mbs.

2 μαθητὰς Kal μιμητὰς] μιμητὰς καὶ μαθητὰς 5.
3 ἕνεκεν] τὴ ; ἕνεκα bps.

4 ὧν] bpsE; 2φδογτε L; ᾧ m. 5 συγ-
συμμαθητὰς] GL; μαθητὰς E. 6 οὖν] om. v.
κεντυρίων] mys (κεντυρίον s); comp. Chron-Pasch. p. 481; ἑκατοντάρχης E ; ἑκατόν-
Tapxos KevTupiwy bp. τὴν] mvpsE (comp. Chron-Pasch.); om. b. *Lovdalwy
γενομένην] bps ; sudacorum L; λεγομένων ἰουδαίων m v(?) (comp. Rev. ii. 9, iii. 9).

εὐνοίας] ἐννοίας s alone.

The Mss of

7 φιλονεικίαν] φιλονικίαν 5.
σῶμα τοῦ ἁγίου μάρτυρος ν.
(comp. Chron-Pasch.).

" κατέκαυσεν αὐτὸ TOTE V.

δοκιμωτέρων p; δοκιμότερα by; δοκημότερον 5.
ἀποθέμεθα Ὁ. Add. εἰς ὃν εὐδόκησεν ὁ θεὸς τόπον v alone.

9. τιμιώτερα.. ὑπὲρ] For this con-
struction see Winer Gram. xxxv.

p. 301.
10. ἀπεθέμεθα)] The grave of Po-
lycarp is mentioned as being at

Smyrna by one who lived in a
neighbouring city and had already
grown up to manhood when the mar-
tyrdom took place, Polycrates of
Ephesus writing soon after A.D. 190,
Euseb. #. £. v. 24, ἔτι δὲ καὶ Πολύ-
καρπος ev Σμύρνῃ [κεκοίμηται] καὶ ἐπί-
σκοπος καὶ μάρτυς. For these martyria
or memortae of the martyrs, see Bing-
ham Christ. Ant. vil. I. 9, XxX. 7. 3.
ἀκόλουθον ἢν] ‘zt was consequent,
and so ‘conformable, ‘convenient.’
The place is not mentioned, lest it
should be divulged to their enemies.

αὐτὸν] mbpsE (comp. Chron-Pasch.); corpus L; τὸ
ὡς ἔθος αὐτοῖς] msE ; τοῦ πυρὸς bp v(?); om. [L]

8 ἔκαυσεν. οὕτως Te] mbs (οὕτω for οὕτως bs) pE ;
ἀνελόμενοι] ἀνελώμενοι 5.

9. δοκιμώτερα]
ἀπεθέμεθα]
καὶ ἀκόλουθον ἣν]

10 χρυσίον] χρυσίων b.

13. γυνέθλιον] For the commemo-
ration of these ‘birth-days’ of the
saints and martyrs, on which they
were born into a higher life, see
Bingham Christ. Antig. ΧΙ. 9. 5,
ΣῈ 7. 2. "Comp, Tertullsd7 Goro
‘Oblationes pro defunctis, pro na-
talitiis annua die facimus,’ and see
Ducange Gloss. 5. v. ‘Natalis.’ For
the idea comp. Ign. Rom. 6 ὁ τοκετός
μοι ἐπίκειται...μὴ ἐμποδίσητέ μοι ζῆσαι
(with the note), Tertull. Scorp. 15
‘Tunc Paulus civitatis Romanae
consequitur nativitatem, cum illic
martyrii renascitur generositate.’

17. σὺν τοῖς ἀπὸ Φιλαδελφίας]
For the connexion between Phil-
adelphia and Smyrna see above II. p.
240 sq. This notice has given rise

fe)

XIx] MARTYRDOM (OE POLYCARP: 397

᾽ af θ ε ὃ A : κα ΄ 3 3 ,
nv. ἔνθα ws dvvaTov ἡμῖν συναγομένοις ἐν ἀγαλλια-
\ > / ς ἢ 2 a \ ΄σ
σει καὶ χαρᾷ παρέξει ὁ Κύριος ἐπιτελεῖν τὴν τοῦ
/ 3 ~ / / of \ ΄σ
μαρτυρίον αὐτοῦ ἡμέραν γενεθλιον, εἰς τε THY τῶν
θλ 7 , \ ΄ , 7 /
προηθληκοτων μνήημὴν καὶ τῶν μελλοντων ἀσκησιν TE
\
καὶ ἑτοιμασίαν.
ΧΙΧ.

ὃς σὺν τοῖς ἀπὸ Φιλαδελφίας δωδέκατος ἐν Cyuvovy
ἐ

Ti 7 \ \ \ , ,
οιἰαυτα TA KATA TOV μακάριον [loNvKaproy,

7 / ε \ 77 ΄σ 7
μαρτυρήῆσας μόνος ὑπὸ πάντων [μᾶλλον] μνημονενεται,
.« δι \ ΄σ > ΄σ > \ ΄ ΄ 3
WOTE καὶ ὑπὸ τῶν ἐθνῶν ἐν παντὶ τόπῳ λαλεῖσθαι, οὐ

if ὃ ὃ If fe 5 f 3 \ \ ,ὔὕ
μόνον διδάσκαλος γενόμενος ἐπίσημος, ἀλλα καὶ μαρτυς

ἔξοχος, οὗ τὸ μαρτύριον πάντες ἐπιθυμοῦσιν μιμεῖσθαι,
11 ἔνθα] om. m alone. συναγομένοις
13 μαρτυρίου
μάρτυρος m alone. ἡμέραν γενέθλιον] mbsE ; ἡμέραν γενέσθαι p ; γενέθλιον
ἡμέραν ν. τὴν] bys; om. mp. The mss of E vary.
mpE; τῶν ἡλθηκότων (sic) Ὁ; αὐτοῦ vs. [4 μνήμην] ἡμῖν p.
ἄσκισιν 5. 17 ὃς] here, G; before μόνος, E. δωδέκατος... μαρτυρήσας]
G; δώδεκα τοῦ...μαρτυρήσαντος E (the Mss). 18 μᾶλλον] E (comp. L czlturae
merutt principatum); om. ἃ. 19 ὥστε] G; ws E. λαλεῖσθαι] The quotation

pvsE ; καὶ ἀκολουθεῖν ἦν b; ἀκολούθως m.
ἐν ἀγαλλιάσει’ καὶ] συναγαλλόμενοις (sic) καὶ συναγομένοις ἐν 5. alone.

τῶν προηθληκότων]
ἄσκησιν

of E ends here. 20 μόνον] μόνος Ὁ alone. Add. yap v alone. διδάσκαλος]
mbys ; add. ἐθνῶν p (comp. L magister adhuc vocatur a populo). ἐπίσημος]
ἐπίσιμος 5. 21 ἔξοχος] bpm; ἐξοχότατος 5; τίμιος καὶ ἐξοχώτατος ν. μιμεῖσθαι

μιμήσασθαι m alone.

to the false reading ἐν Φιλαδελφίᾳ
for ἐν Φιλομηλίῳ in the address of
the letter (see above, p. 363); but, if
the letter had been addressed to

§ 3). It is not impossible however,
that we have the names of others in
the list in the ancient Syrian Mar-
tyrology (published by Wright) under

the Philadelphians the mention of
their own martyrs would certainly not
have been made in this casual way.
For the idiomatic δωδέκατος, ‘with
eleven others,’ see Kithner Gramm.
ὃ 468, 11. p. 562. The most natural
interpretation here is that all the
eleven were Philadelphians (as taken
above, 11. p. 243); but σὺν τοῖς x.7.A.
may perhaps mean ‘with eleven
others including those from Phil-
adelphia.’ Of these eleven others
one only, Germanicus, is mentioned
in this letter by name (see above,

Feb. 23, ‘In Asia of the number of
the ancient confessors Polycarp the
bishop, Arutus (?), Cosconius, Me-
lanippus, and Zeno’; comp. also
Martyrol. Hieron. vii. Kal. Mart. (OP.
XI. ii. p. $55), where the same names
and others are given as martyred
either ‘Smyrnae’ or ‘in Asia,’ with
the usual confusion of this Latin
Martyrology.

18. μόνος x.t.A.] ‘zs stngled out by
all rather (than the others) fo de
remembered,

398 LETTER OF THE SMYRNAANS. [χες

\ \ 3 ΄ ~ i? \ ~ ε
κατὰ τὸ εὐαγγέλιον Χριστοῦ γενόμενον. διὰ τῆς ὑπο-

a , \ af of Ν /
μονῆς καταγωνισάμενος TOV ἄδικον ἄρχοντα καὶ οὕτως
\ ~ , UA / \ ΄σ
τον τῆς ἀφθαρσίας στέφανον ἀπολαβὼν, σὺν τοῖς

ΜΆ ΄σ 7 /
ἀποστόλοις Kal πᾶσιν δικαίοις ἀγαλλιώμενος δοξαζει

\ \ \ , 7 \ ’ - \
TOV Θεὸν Kal TWATEDA παντοκράτορα και εὐλογεῖ [τὸν] 5

Κύριον [ἡμῶν] ᾿Ιησοῦν Χριστόν, τὸν σωτῆρα τῶν ψυχῶν
ἡμῶν καὶ κυβερνήτην τῶν σωμάτων ἡμῶν καὶ ποιμένα
τῆς κατὰ τὴν οἰκουμένην καθολικῆς ἐκκλησίας,

XX. Ὑμεῖς μὲν οὖν ἠξιώσατε διὰ πλειόνων δηλω-

-~ Chm \ / ς ΄ \ \ \ \ ε
θῆναι UMLY τὰ γενομενα" ἡμεῖς δὲ κατὰ τὸ παρὸν ὡς ἐν

I διὰ τῆς ὑπομονῆς] txt pv; add. γὰρ msb; καὶ διὰ τῆς αὐτοῦ ὑπομονῆς 5.
2 καταγωνισάμενοΞ5] καταγονισάμενος 5.ἁὨ ἄδικον ἄρχοντα] ἄρχοντα ἀδικον 5.
στόλοις] txt mbpsL; add. καὶ μάρτυσι ν. πᾶσιν] by ; πᾶσι mspss.
λιώμενος] ἀγαλιώμενος b.
om. bpvs by homeeoteleuton. τὸν] m(?) bys; om. p.
"Inoody...yuxav ἡμῶν] om. Ὁ by homceoteleuton.
v alone.

4 ἀπο-
ayan-
5 τὸν Θεὸν καὶ] θεὸν m alone. παντοκράτορα] mL ;
6 ἡμῶν) bpvsL; om. m.
σωτῆρα] pref. Kndéuova καὶ
7 ἡμῶν pri.] pvs (comp. L); om. m; def. Ὁ (but the omission by home-
oteleuton shows that the scribe had it in his copy). κυβερνήτην] κυβερνίτην 5.
8 τὴν] om. m alone. καθολικῆς) bpvsL; ἁγίας τη. ἐκκλησίας] mbps; add,
et spiritum sanctum per quem cuncta cognoscimus L; add. καὶ τὸ πανάγιον καὶ
ζωοποιὸν πνεῦμα, ὅθεν Kal ἡμεῖς ἅπαντες τὸν μὲν χριστὸν προσκυνοῦμεν ὡς υἱὸν ἀληθινὸν
ὄντα τοῦ θεοῦ, τοὺς δὲ μάρτυρας ὡς μιμητὰς καὶ μαθητὰς τοῦ κυρίου ἀγαπώμεν ἀξίως" ὧν
γένοιτο καὶ ἡμᾶς πάντας συνκοινωνοὺς αὐτῶν γενέσθαι καὶ ἐπιτυχεῖν τῆς βασιλείας τῶν
οὐρανών σὺν χριστῶ ἰησοῦ τῷ κυρίω ἡμῶν ὦ ὴ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν

3. ἀπολαβών) ‘recetving as his Μαρκίωνος in one MS is explained

due’; see the note on Gal. iv. 5, and
comp. [Clem. Rom.] ii. 8.

11. διὰ τοῦ ἀδελφοῦ] For the
possible meanings of the preposition
see the note on Ign. Rom. το. It
cannot here denote the scribe, for
his name Euarestus is given below ;
nor can it very well denote the
bearer, for the word μεμηνύκαμεν
seems to exclude this. It must there-
fore designate the composer of the
letter, as in Dionys. Cor. quoted by
Euseb. “7. £. iv. 23 τὴν προτέραν ἡμῖν
διὰ Κλήμεντος γραφεῖσαν.

Μαρκιανοῦ] This is probably the
correct reading. The change into

by the fact that Marcion’s name
appears in the context of that same
MS. The alteration into the more
familiar name Μάρκου in other au-
thorities is natural enough. On the
variations here, and on similar con-
fusions elsewhere, see Gebhardt in
the Zettsch. f. Hist. Theol. 1875,
p. 370 sq; who however adopts the
reading Μαρκίωνος. A Marcianus is
mentioned by Eusebius H. £. v. 26
as a person to whom Irenzus dedi-
cated one of his treatises ; and this
is not improbably the same man.
The name however is not uncommon
at this time. A contemporary of our

MARTYRDOM ΟΕ POLYCARP. 399

xx]

/ 7 \ ΄- 3 ΄ ε qn
κεφαλαίῳ μεμηνύκαμεν διὰ τοῦ ἀδελφοῦ ἡμών Μαρκι-
΄σ , sy ΄σ \ a > / > qn
avov. μαθόντες οὖν ταῦτα καὶ τοῖς ἐπέκεινα ἀδελφοῖς
\ \ 7 J \ - Τὰ
THY ἐπιστολὴν διαπέμψασθε, ἵνα καὶ ἐκεῖνοι δοξάσωσι
\ fe \ > \ / ~ IQV/ 7
TOV Κύριον Tov ἐκλογὰς ποιούμενον τῶν ἰδίων δούλων.
~ \ 7 7 ε ΄σ 2 ~ 3 ΄σ
15 Τῴ δὲ δυναμένῳ πάντας ἡμᾶς εἰσαγαγεῖν [ἐν] τῇ αὐ-
έ
΄σ 7 δὴ rn > \ Ud ΄σ /
τοῦ χαριτι Kal δωρεᾷ εἰς τὴν ἐπουράνιον αὐτοῦ βασιλεί-
\ \ ~ ΄- ~~ ~~ ΄
αν, διὰ παιδὸς αὐτοῦ, τοῦ μονογενοῦς ᾿Ιησοῦ Χριστοῦ,
/ / / , 3 \ IA
δόξα, τιμή, κρατος, μεγαλωσύνη, εἰς τοὺς αἰῶνας. προσ-
/ , \ 7 e lod ε \ ΄'
αγορεύετε πάντας τοὺς ἁγίους. ὑμᾶς οἱ σὺν ἡμῖν

20 ΤσροΟσ AYO εὐουσιν καὶ Eva EOTOS O a as πανοικεί.
ρ Ὑρ

αἰώνων. ἀμήν ν (and so this MS ends). 9 πλειόνων] πλειώνων 5. 10 γενόμενα
mbs ; γινόμενα p. ὡς ἐν] m3; ἐπὶ bps (ἐπικεφαλαίω 5); al. L.
μὲν ἠνοίσαμεν 5. Μαρκιανοῦ) marcianum Τ,: μαρκίωνος m; μάρκου
bps. 13 διαπέμψασθε] διαπέμψασθαι s; διὰ πέμψασθαι Ὁ. δοξάσωσι] mps ;
δοξάζωσιν Ὁ. L has donorum electione
Servorum.

bps; om. m.

Il meunvixaper |

14 ποιούμενον m3 ποιοῦντα ἀπὸ bps.
15 Τῷ δὲ δυναμένῳ] mbp (om. δὲ bp) ; τὸν δὲ δυνάμενον 5. ἐν]
16 ἐπουράνιον] m ; αἰώνιον bps. 17 παιδὸς αὐτοῦ τοῦ

μονογενοῦς} b; τοῦ παιδὸς αὐτοῦ τοῦ μονογενοῦς ps3 τοῦ μονογενοῦς αὐτοῦ παιδὸς

m. 18 δόξα] m; pref. ᾧ ἡ bp; ὦ ἡ 5. τοὺς] ms; om. bp. αἰῶνας]
m; add. ἀμὴν bpsL. προσαγορεύετε] προσαγορεύεται bs. 19 ὑμᾶς] bp;
om.s; καὶ yap ὑμᾶς m; omnes L. ἡμῖν] txt bvL; add. ἀδελφοὶ m. 20

Evdpeoros] αὐτὸς εὐάρεστος m alone. γράψας] txt bpsL; add. τὴν ἐπιστολὴν τὴ

πανοικεί] here, bps (πανοικί 5) 1,; after

(comp. Rom. xvi. 22).
εὐάρεστος, τη.

Marcianus, a lawyer, is mentioned
by Fronto 2 2252. p. 43 (ed. Naber).

12. τοῖς ἐπέκεινα] ‘who are farther
away’; comp. Ign. Ephes. 9 παρο-
δεύσαντάς τινας ἐκεῖθεν.

15. Τῷ δὲ δυναμένῳ x.t.A.] Comp.
Rom. xvi. 25, Eph. iii. 20, Jude 24.
On account of the parallel passages
in S. Paul, Zahn would connect διὰ
παιδὸς κιτιλ. With what follows: but
the order rather suggests their con-
nexion with the preceding words.

20. Evdpeoros| The name occurs
three times in Smyrnzean inscrip-
tions (Boeckh Corp. Inscr. Graec.
3148, 3152, 3162), and not elsewhere
in the collection, except in two Pisi-

dian inscriptions (4380 m, n). See
also Mitthetlungen da. Deutsch. Ar-
chitiol. Instit. in Athen vi (1883),
p- 325 sq. It is found also on coins
of Miletus, Pergamum, and Tralles.
It appears likewise in a notice of
Aristides (Of. 1. p. 508, ed. Dindorf),
relating to these same regions and
this same time, though the person
in question is described as a Cretan.
The early bishop of Rome bearing
this name is said to have been a
Palestinian Jew, but the tradition has
no value.

ὁγράψας] As in Rom. xvi. 22, where
in like manner the scribe sends a
greeting.

400 LETTER, OF THE SMYRNAIANS. [ΧΧῚ

XXI.

Ξανθικοῦ δευτέρᾳ ἱσταμένου, πρὸ ἑπτὰ καλανδῶν Map-

Μαρτυρεῖ δὲ ὁ μακάριος [Πολύκαρπος μηνὸς

ie / / J 3 ΄ / e \
τίων, σαββάτῳ μεγάλῳ, ὥρᾳ ὀγδόη συνελήφθη ὑπὸ
ρωδου ἐπὶ ἀρχιερέως Φιλίππου Τραλλιανοῦ, ἀνθυπα-
\
τεύοντος (τατίου Kodpatov, βασιλεύοντος δὲ εἰς τοὺς
αἰῶνας ᾿Ιησοῦ Χριστοῦ" ὦ ἡ δόξα, τι ἡ, μεγαλωσύνη
) ρ Ὁ 1 3 By, BEY 3
7 ΕῚ ΄σ > / 4 hi

θρόνος αἰώνιος, ἀπὸ γενεᾶς εἰς γενεάν. ἀμήν.

XXII. τ. [[Ἐρρῶσθαι ὑμᾶς εὐχόμεθα, ἀδελφοί, στοι-
χοῦντας τῷ κατὰ τὸ εὐαγγέλιον λόγω ᾿Ιησοῦ Χριστοῦ"
μεθ᾽ οὗ δόξα τῷ Θεῷ ἐπὶ σωτηρίᾳ τῇ τῶν ἁγίων ἐκλεκ-

ένοιτο ἐν TH βασιλεία ᾿Ιησοῦ Χριστοῦ πρὸς τὰ ἴχνη
iv 4) : ] ρ ρ x

εὑρεθῆναι ἡμάς.]

1 Μαρτυρεῖ] bps; ἐμαρτύρησεν m.
pivos m.

ἱσταμένου] bs; εἱσταμένου p; om. m.
Μαρτίων] m (and so also in the heading; see p. 363); μαΐων bpL;

alone.
μαΐου 5; ἀπριλίων Chron-Pasch.
ἐνάτῃ m.

Praef. κατὰ μὲν ἀσιανοὺς m alone.

συνελήφθη] txt bsL; add. δὲ p; preef. 7 (sic) καὶ m.

δὲ] mbp; add. καὶ 5. μηνὸς]
2 Ξανθικοῦ] ἐξανθηκοῦ Ὁ.
πρὸ] preef. κατὰ δὲ ῥωμαίους m

3 ὀγδόῃ] bpsL (comp. Chron-Pasch.) ;

4 ἐπὶ

ἀρχιερέως] bps; forntifice L (but it translates ἀνθυπατεύοντος by proconsule) ;

ἀρχιεραρχούντος (sic) μὲν m.

Τραλλιανοῦ] bp; στραλιανοῦ s; τραϊανοῦ mL.

ἀνθυπάτου ὄντος s; dub. L.
om. m.
proconsul as well as chief priest.

I. Μαρτυρεῖ δὲ] On these supple-
mentary paragraphs generally, and
more especially on the dates given
in the first, see the chapters on the
Letter of the Smyrnzeans and on the
Date of the Martyrdom in the gene-
ral introduction.

3. σαββάτῳ μεγάλῳ] So also in
the body of the document, § 8 ὄντος
σαββάτου μεγάλου.

συνελήφθη] Connected by Zahn
with the preceding words. But there
would be no special reason for de-
scribing the exact hour of his ap-
prehension, as distinct from his

Φιλίππου] add. τοῦ ἀσεβοὺς (sic) m alone.

ἀνθυπατεύοντος] m (add. δὲ m) bp ;

5 Στατίου] L; στρατίου bs; τατίου Chron-Pasch. ;
Both words orartov κοδράτου are omitted in p, so that Philippus is made
Kodparov] κοράτου s; κοράτο.. Ὁ; for p see

martyrdom; and moreover it is clear
from the narrative that he cannot
have been apprehended at the eighth
hour, whether 8 A.M. according to
the Roman reckoning, or 2 P.M. ac-
cording to the Eastern.

4. ἀρχιερέως] In the body of the
letter (ὃ 12) heis styled ‘Asiarch’. On
the identity of the two offices see the
excursus, On the Asiarchate(p. 404 56).

ἀνθυπατεύοντος] The proconsul is
mentioned several times in the body
of the document ἡδὺ 3, 4, 9, 10, II,
12), but his name is not given there.
The year of the proconsulship of

ἘΞ ΠΠ]

MARTYRDOM OF POLYCARP.

401

2. Ταῦτα μετεγράψατο μὲν [Γάϊος ἐκ τῶν Εἰρη-

/ ΄σ ΄σ 7ὔ A \ /
I5 VALOU μαθητοῦ του Π}.ολυκάρπου, ος Και συνεπολιτεύσατο

A ᾽ ,
τῷ Εἰρηναίῳ.

3. ᾿Εγὼ δὲ Cwxpatns ἐν Κορίνθω ἐκ τῶν Γαΐου

3 fi ᾽ ς ΄ \ Ἢ
αντιγραφων ἔγραψα. η χάρις META πάντων.

4. ἐγὼ δὲ πάλιν Πιόνιος ἐκ τοῦ προγεγραμμένου

"7, ?
2. ἔγραψα ἀναζητήσας αὐτά, κατὰ ἀποκάλυψιν φανερώ-

/ ~ ’ \ 7.
σαντος μοι TOU μακαρίου Π}Ὠολυκάρπου, καθὼς δηλώσω

ἐν τῷ καθεξῆς. συναγαγὼν αὐτὰ ἤδη σγεδὸν ἐκ τοῦ

i / of Choo , ε , ? =
Xpovou KEKUNKOTA, νὰ KAME ovvayayn O Κύριος ἰησοῦς

\ \ ΄σ > ΄σ > ΄σ > \ /
Χριστὸς META τῶν ἐκλεκτων αὐτοῦ εἰς την ἐπουρανιον

, 3 > Ce ε / \ \ \ ε / /
25 βασιλείαν αὐτοῦ, ῳ ἢ δόξα συν πατρι καὶ αγίω πνεύυ-

3 \ 32. ox ΄σ ΘῊΡ
ματι εἰς TOUS ALWVAS Τῶν ALWYWY.

the last note.
ἀμὴν] bsL; om. mp.
ἔρρωσθε p.

ᾧ] ὦ 5.

in mL.
10 δόξα] bs ; πᾶσα δόξα p.
σωτηρίᾳ] bs; σωτηρίῳ p.
ἅγιος p. οὗ] b; ὃν ps.

εὐχόμεθα] εὐχόμαιθα 5 alone.

II ἐμαρτύρησεν ἐμαρτύρισεν 5.
14—26 Ταῦτα... ἀμήν bpsL.

ἀμήν.

6 ᾿Ἰησοῦ Χριστοῦ] txt bps; praef. τοῦ κυρίου ἡμῶν m[L]. (poe
μεγαλωσύνη] με.. .-«λοσυνη b.
The whole of this paragraph ἐρρῶσθαι... εὑρεθῆναι ἡμᾶς is omitted

8 ᾿Ερρῶσθαι]

9 τῷ] τὸ bps.

Χριστοῦ] χω b.

Θεῷ] txt p; add. καὶ πατρὶ καὶ ἁγίῳ πνεύματι bs.

μακάριος] bs;
For these

words m substitutes the more extended paragraphs which are given in brackets

Ταῦτα... ἀμήν.

ἡ χάρις μετὰ πάντων] bps (but add. ἡμῶν p); om. L.
Κύριος] add. ἡμῶν p.
25 βασιλείαν] βασιλῖαν 5.

ἁγίῳ] bp; praef. τῷ 5.

συναγάγῃ] συναγάγει bs.
m); οὐράνιον bs.
praef. τῷ 5.

Statius Quadratus is fully discussed
in the general introduction. See
also above, p. 368 sq.

5. βασιλεύοντος δὲ κ-τ.λ.] On the
objection that this mode of expression
indicates a much later age see the
chapter on this Letter in the general
introduction (esp. I. p. 635 sq).

6. ᾧ ἡ δόξα «7.d.| Taken from
Clem. Rom. 65 δι᾽ οὗ αὐτῷ δόξα, τιμή,
κράτος καὶ μεγαλωσύνη, θρόνος αἰώνιος,
ἀπὸ τῶν αἰώνων κιτιλ. See above, I.

IMG ANS MIO

Eipnvaiov] εἰρηνέου b.

15 Tov] add. ἁγίου p alone. 18
22 ἤδη] ἴδη 5. 23
24 ἐπουράνιον] p (comp.

@] bp; @s. πατρὶ] bp;

p. 626.

9. τῷ..«λόγῳ] For this dative of
the rule or standard with στοιχεῖν see
Rom. iv. 12, Phil. iii. 16, Gal. v. 25,
vi. 16 (with the notes).

II. οὗ γένοιτο x.t.A.] Taken from
Ign. Ephes. 12 ob γένοιτό μοι ὑπὸ τὰ
ἴχνη εὑρεθῆναι.

14. Ταῦτα «7.A.] For a discussion
of the questions relating to the three
paragraphs, which follow, see the gen-
eral introduction (I. p. 626 sq).

402 LETTER OF THE SMYRNAANS. [XxII

[ Zhe three preceding paragraphs as read in the Moscow MS. |

lo 7 4 Tee ΕἸ ΄σ΄ 3 /
2. [Ταῦτα μετεγράψατο μεν [αῖΐος ἐκ τῶν Εἰρηναίου
ff « \ / ΄σ 3 7
σνγγραμματῶων ὃς Kal συνεπολιτεύσατο τῷ Εἰρηναίω,
΄σ 7 ΄σ ε 7] , - \
μαθητῇ γεγονοτι τοὺ ἁγίου ΠΙἊΟολυκαρπου. οὗτος yao ὃ
{
ΕῚ = \ \ \ ΄- 7 ΄. 74
Εἰρηναῖος, κατα τον καιρὸν TOV μαρτυρίου TOU ἐπισκοπου
72 / > ε ͵ 4 5 7 δι ἊΣ
Πολυκάρπου γενόμενος ἐν Ρώμη, πολλοὺς ἐδίδαξεν: ov
\ \ 3 ων / / Aes) /
Kal πολλα αὐτου συγγράμματα καλλιστα Kal ὀρθότατα
, - "4 / .« ’ ΄σ
φερεται" ἐν οἷς μέμνηται ΠΙ}.ολυκάρπου, OTL Tap QUTOU
af ε a ΄- oJ J \ \ 9
ἔμαθεν: ἱκανῶς τε πᾶσαν αἵρεσιν ἠλεγξἕεν, και TOV ἐκκλη-
\ 7 \ id € / \
σιαστικον Kavyova Kal καθολικὸν, ὡς παρέλαβεν παρα
΄σ ε / \ / \ \ ΄σ «.«
τοῦ ἁγίου, καὶ παρέδωκεν. λέγει δὲ καὶ τοῦτο, ὅτι
/ A ~ ε / / /
συναντήσαντός ποτε τῷ ayiw [ἰ᾿ἰολυκάρπω Μαρκίωνος,
> > Ὁ ε / ,ὔ \ 3 id 3
ap οὗ ot λεγόμενοι Μαρκιωνισταί, καὶ εἰπόντος, Ἔπι-
7 € ΄σ 7 > > \ ΄σ 7
γίνωσκε ἡμᾶς, ΠΙ}ολύκαρπε, εἶπεν αὐτὸς τῷ Μαρκίωνι,
We 3 4 \ [2 ΄σ fC
᾿Επιγινώσκω, ETLYLYWOKW τὸν πρωτότοκον τοὺ (ατανά.
\ a \ , > σε a > 7 ,
καὶ τοῦτο δὲ φερεται ἐν τοῖς TOU Εἰρηναίου συγγραμ-
«.« ὩΣ ε / \ [2 > / > / ε
μασιν, OTL ἡ ἡμέρᾳ καὶ wpa ἐν Ομυρνη ἐμαρτυρησεν O
4 a \ 5 ΄σ € / /
ΠΙ}Ὠολύκαρπος, ἤκουσεν φωνὴν ἐν TH Ρωμαίων πόλει
ἐ
6 ὀρθότατα] ὀρθώτατα m.

11 Μαρκίωνος] μαρκίων τη. 13 εἶπεν] εἰπεῖν m.

I. Ταῦτα κιτιλ.}] Though the A redundant αὐτοῦ however, following

Moscow MS generally preserves the
older and better readings, the form
which these three paragraphs assume
in it is evidently due to a later hand.
This is clear (besides other indica-
tions) from the omission of the words
καθὼς δηλώσω ἐν τῷ καθεξῆς, which
seemed out of place when this Letter
of the Smyrnzeans was detached
from the Pionian Life of Polycarp
in which it had been incorporated ;
see the general introduction.

5. ov] If both od and αὐτοῦ be
retained, the former should perhaps
be translated ‘where’ (i.e. in Rome).

upon ov, would not be without many
parallels; see Winer Gramm. § xxii.
Ρ. 184 sq.

7. ἐν ois κιτιλ.] In three writings
of Irenzeus, extant whole or in part,
we have mention of Polycarp; (1)
Flaer. 111. 3.4; (2) Epistle to Florinus
quoted iin’ Buss 201 V. 2053)
Epistle to Victor quoted in Eus.
Hl. E. v. 24. In the two former
passages he speaks of his own con-
nexion with Polycarp. The story of
his encounter with Marcion is in the
first passage.

σι

ΧΧΠ] MARTYRDOM OF POLYCARP. 403

/ ~~ J / /
ὑπάρχων ὁ Εἰρηναῖος, ws σάλπιγγος λεγούσης, []Ἰολύ-
/
καρπος ἐμαρτύρησεν.
> / oy ε ͵ ΄σ ΄σ ᾽
20 3. Ἔκ τούτων οὖν, ὡς προλέλεκται, τῶν τοῦ Eipn-
/ fee / > \ ~
vaiov συγγραμμάτων Taios μετεγράψατο, ἐκ δὲ τῶν
“αὶ > , > / > {i
Γαΐου ἀντιγράφων ᾿Ισοκράτης ἐν Κορίνθῳ.
᾽ / / > > / >
4. “Eyo δὲ παλιν Πιόνιος ἐκ τῶν ᾿Ισοκράτους ἀντι-
, Sf \ > / ~ !
γράφων ἔγραψα, κατὰ ἀποκαλυψιν τοῦ ἁγίου [Ἰολυ-
/ / / \ > \ af \ 3
25 κάρπου ζητήσας αὐτά, συναγαγὼν αὐτὰ ἤδη σχεδὸν EK
> / / « \ if ε 7
τοῦ χρόνου κεκμηκότα ἵνα κάἀμε συναγάγη ὁ Κύριος
΄σ \ \ > τ -~ i> \ 3
᾿Ιησοῦς Χριστὸς μετὰ τῶν ἐκλεκτῶν αὐτοῦ εἰς τὴν ἐπου-
, > - / ὩΣ ἄχ / \ > \ \ ΄σ
ράνιον αὐτοῦ βασιλείαν: ᾧ ἡ δόξα σὺν τῷ πατρὶ καὶ τῷ
΄- ~ € 7 \ + an) r by id
υἱῷ καὶ τῷ ὡγίω πνεύματι Els TOUS αἰώνας τῶν αἰώνων.
> /
30 anv. |

17 πόλει] πόλι τη. Ig ἐμαρτύρησεν] ἐμαρτύρϊσεν τη. 20 τούτων] τούτου τη.
Εἰρηναίου] εἰρηναῖος τη.

26 --2

On the Aszarchate.

As regards the literature of this subject, it will be sufficient to
mention here Eckhel Dactr. Mum. Vet. tv. Ὁ. 207 sq; Gothofred Cod.
Dheod. Viz 3, Xi. 1.103, L112, Xv. 5. 1, XV. Ὁ 2. Xvi. τῷ paratitl, ;rauce
Neocoros Ὁ. 71 sq (Lips. 1844); Waddington in Lebas Voyage Archéo-
logigue Inscr. 111. no. 885; Babington Ox an unpublished coin of Laodicea
bearing the name of an Asiarch (Numismatic Society of London, 1866) ;
Marquardt De Provinciarum Romanarum Concilits et Sacerdotibus in
LEphemeris Epigraphica τ. p. 200 sq (1872), and again Romische Staats-
verwaltung τ. Ὁ. 374 54 (1873). Further particulars relating to the
literature will be found in Eckhel, Babington, and Marquardt.

Under the Roman Government the principal cities of the several
provinces were united together in confederations for certain religious
and civil purposes, called Commune Bithyniae, Ciliciae, Galatiae, Pam-
phyliae, etc. The presiding officers of these unions bore the titles, Bithy-
niarch, Cilicarch, Galatarch, Pamphyliarch, etc., respectively. In some
instances, as for example in Lycia’, these organizations appear to have
existed before the establishment of the Roman supremacy, in which case
they were merely adapted by the Romans. Of these confederations the
most famous was the Commune Asiae, τὸ κοινὸν τῆς ᾿Ασίας, as belong-
ing to the earliest and prerogative province; and accordingly we hear
much more of the Asiarchs than of the others. The earliest Asiarch
recorded is Pythodorus, the friend of Pompeius (Strabo xiv. 1. 42, p.
649); the latest mention of the office as still existing is in a rescript of
Honorius and Theodosius a.D. 409 (Cod. Theod. xv. 9. 2, v. p. 438, ed.
Gothofred). When we find Justinian speaking of the Phcenicarchs
and Syriarchs as obsolete offices (/Vove//. 1xxxix. 15), it is a tolerably
safe inference that the Asiarchate likewise had been abolished or fallen

1 This follows from the language of vys καὶ συμμαχίας ἐβουλεύοντο πρότερον,
Strabo when describing the Commune νῦν δ᾽ οὐκ εἰκός, ἀλλ᾽ ἐπὶ τοῖς Ῥωμαίοις ταῦτ᾽
Lyciae with the Lyciarch at its head; xiv. ἀνάγκη κεῖσθαι.

3. 3 (p. 665) Kal περὶ πολέμου δὲ Kal εἰρή-

THE ASIARCHATE. 405

into disuse. In the tenth century the character of the office was so
little remembered that Constantine Porphyrogenitus identifies the Asi-
arch with the proconsul (de Zhemat. i. 3 ὁ ταύτης [i.e. ᾿Ασίας μικρᾶς]
κρατῶν ἀνθύπατος ᾿Ασιάρχης ἐλέγετο, Patrol. Graec. Cxul. p. 80, ed.
Migne)’.

It was the object of these confederations, while a certain amount of
local self-government was thus given to the provinces, to connect them
more closely with the empire. To secure this end more effectually a
religious bond was necessary. Hence the establishment of the worship
of the emperor, often connected with that of Rome and sometimes with
that of the senate. The assumption of the title Augustus was a pre-
liminary step (Veget. ii. 5 ‘imperator cum Augusti nomen accepit,
tamquam praesenti et corporali deo fidelis est praestanda devotio’) ;
and the idea was further strengthened by the Greek rendering Σεβαστός
(Dion Cass. lili. 16 Αὔγουστος, ws καὶ πλεῖόν τι ἢ κατὰ ἀνθρώπους ὧν,
ἐπεκλήθη...ἐξ οὗπερ καὶ Σεβαστὸν αὐτὸν καὶ ἑλληνίζοντές πως, ὥσπερ τινὰ
σεπτόν, ἀπὸ τοῦ σεβάζεσθαι προσεῖπον). The next stage was the erection
of temples (σεβαστεῖα) and the establishment of priesthoods for the
maintenance of this worship. A city which established such worship
bore the title νεωκόρος or ‘temple warden’. Proconsular Asia was one
of the earliest provinces to adopt these rites (B.c. 19); and here they
flourished with exceptional vigour. In six at least of the cities com-
prised in the Commune Asiae (Smyrna, Ephesus, Pergamum, Sardes,
Philadelphia, and Cyzicus) periodic festivals and games were held
under the auspices of the confederation, κοιγὸν (or Kowa) ᾿Ασίας ἐν
Σμύρνῃ, ev ᾿Εφέσῳ, ἐν Περγάμῳ, «.7.4.; see Marquardt Lphemeris
Lpigraphica τ. p. 209, Boeckh Corp. Znscr. Graec. Index p. 43. Each
of these had likewise its temple or temples dedicated to the worship of
the emperors. The local chief-priest of each city was designated ac-
cordingly, ἀρχιερεὺς τῆς ᾿Ασίας ναῶν τῶν [or ναοῦ τοῦ] ἐν Σμύρνῃ, ἐν
᾿Εφέσῳ, ἐν Κυζίκῳ, etc. (see below, p. 409), or more fully ἀρχιερεὺς ᾿Ασίας
ναοῦ τοῦ ἐν ᾿Εφέσῳ, κοινοῦ τῆς ᾿Ασίας (C. 1. G. 3858 6). The pro-
vincial chief-priest, who had the control of the whole, was styled ἀρχιε-
pevs τῆς ᾿Ασίας OF ἀρχιερεὺς τοῦ κοινοῦ τῆς ᾿Ασίας. He is also to be
identified with the ᾿Ασιάρχης, as will be shown presently. His chief
functions were the general direction of the cultus of the emperor
throughout the province and the superintendence and presidency of
the festivals and games. Hence Rufinus in the account of Polycarp’s

1 The passage indeed is a tissue of οντος τῶν ᾿Εφεσίων, ᾿Ασιάρχην αὐτὸν ἀπο-

blunders. Constantine speaks of S. Luke καλῶν. Alexander (Acts xix. 33) is quite
as μεμνημένος ᾿Αλεξάνδρου τοῦ τότε πρωτεύ- distinct from the Asiarchs.

406 LETTER OF THE SMYRNEANS.

martyrdom (17. £. iv. 15) translates ᾿Ασιάρχης by munerarius. Hence
also the language in Cod. Theod. xv. 9. 2 ‘ Asiarchis et ceteris, quorum
nomen festivitatis solennitas dedicavit’ (A.D. 409). The expenses of
these exhibitions fell to a considerable extent upon him, so that only
men of substance could properly fulfil the requirements of the office
(Cod. Theod. vi. 2. 3, ΧΙ. 1. 103, ΧΙ]. 1. 148, XV. 5. I, XV. 9. 2, with Gotho-
fred’s notes). Hence the statement of Strabo (see above p. 383 sq),
that the Asiarchs were frequently chosen from the citizens of Tralles on
account of their wealth. But besides these more directly religious and
ceremonial duties, the confederation superintended the erection of
monuments and other public works, the imposition and collection of
taxes for the maintenance of the temples, and the like. It was also
the medium of communication with the emperor and the senate. As
involving the presidency of this confederation, the Asiarchate was an
office of great dignity and influence. After the proconsul, the Asiarch
was probably the most important person in the province; and _ his
name, like that of the proconsul, was frequently used for marking the
epoch on coins and in documents. An account of the steps taken for
the purpose of electing an Asiarch by the confederation is given by
Aristides (Or. 1. p. 531 Sq)’. There are grounds for thinking, as I have
shown in the first volume (on the Date of the Martyrdom), that this
was the very occasion on which Philip the Trallian, who presided at
Polycarp’s martyrdom, was elected (see especially 1. pp. 628 sq, 665 sq).

Without entering more fully into the duties of the Asiarch, I purpose
discussing three points, relating to this office, which present some
difficulty, while at the same time they affeet the notices in early Christian
writings.

1 Tn the first public assembly at Smyrna
in the beginning of the year (ἱσταμένου
τοῦ ἔτους Kal γιγνομένης ἐκκλησίας τῆς
πρώτης) the name of Aristides was put
forward for the chief-priesthood of Asia
(τὴν ἱερωσύνην τὴν κοινὴν τῆς Aclas),though
he himself deprecated it. He continues,
kal συμβαίνει μετὰ τοῦτο συνέδρους μὲν
ἐξιέναι Σμυρναίων εἰς Φρυγίαν ἄνω καὶ
μέλλειν φέρειν τοὐμὸν ὄνομα ἐν τῷ συνε-
δρίῳ τῷ κοινῷ....... καὶ γίγνομαι τρίτος ἢ
τέταρτος τῇ χειροτονίᾳ. It is inferred by
Marquardt (2. S. p. 370 sq) and others
from these last words, that three or four
names were submitted by the confedera-
tion to the proconsul, who selected the

Asiarch from among them. But it seems
more natural to take them as meaning
that his desire had been fulfilled and he
had not been elected.

Of the corresponding election of the
Lyciarch Strabo (xiv. 3. 3, p- 664 sq)
tells us that the representatives of the
cities which have votes meet together in
general session (εἰς κοινὸν συνέδριον) at a
city which they have selected and ap-
proved (ἣν ἂν δοκιμάσωσι πόλιν ἑλόμενοι);
that some cities have three votes, some
two, some one; and that in the session
(ἐν τῷ συνεδρίῳ) the Lyciarch is first cho-
sen, then the other officers (ἀρχαί) of the
union (τοῦ συστήματοϑ).

THE ASIARCHATE. 407

1. Ldentity of the Asiarch and High-priest.

The identity of the two has been disputed by Waddington (Lebas
Voyage Archéologique, Inscr. 111. 885), by Babington (Ox an unpublished
coin of Laodicea p. 12 sq), and by Perrot (De Galatia Provincia p. 150
sq)’: but Eckhel (Doctr. Num. Vet. iv. p. 208 sq) can hardly be
claimed on this side, since he says explicitly (p. 209) ‘Verisimile est,
cum quis generatim dicitur ἀρχιερεὺς τῆς “Acias...tum intelligendum
Asiarcham’ (see also p. 205), thus conceding everything for which the
advocates of the identity contend. Notwithstanding the authority of
such names, the facts and arguments recently adduced, more especially
by Marquardt (Zphem. Epigr. τ. p. 210 sq, Rim. Staatsv. τ. p. 374 sq,
1873), not to mention the valuable investigations of an older critic
Gothofred (Cod. Theod. vi. 3. τ, ΧΙ]. τ. 112, XV. 9. 2, xvi. 10 paratitlon),
seem to place the identity beyond a doubt. It is not possible to add
much to Marquardt’s arguments, but his position has been strengthened
by one or two lately discovered inscriptions, and some other considera-
tions which he has overlooked seem to favour his view.

(i) The Asiarchate, Bithyniarchate, etc., are spoken of as the
priesthoods or chief-priesthoods of the several provinces; eg. by
Modestinus [c. A.D. 230] in the Déges¢. xxvii. 1. 6, § 14 (p. 354, ed.
Mommsen) ἔθνους ἱεραρχία [v. 1. ἱερωσύνη], οἷον ᾿Ασιαρχία, Βιθυνιαρχία,
Καππαδοκαρχία, παρέχει ἀλειτουργησίαν ἀπὸ ἐπιτροπῶν, τοῦτ᾽ ἔστιν, ἕως
ἂν ἄρχῃ. This same language is used respecting the ἀρχιερεύς. Thus
we read of Chrysanthius that he received τὴν ἀρχιερωσύνην τοῦ παντὸς
ἔθνους (Eunap. Vit. Soph. p. 111, quoted by Marquardt 2. SS. p. 374),
while we have been told before of this same Chrysanthius that Julian
ἀρχιερέα [ἀπέδειξε] τόν τε ἄνδρα καὶ τὴν γυναῖκα τῆς Λυδίας. Again, in
a law of Constantine (Cod. Just. ν. 27. 1) we find the words ‘quos in
civitatibus duumviralitas vel sacerdotii, id est Phoenicarchiae vel
Syriarchiae, ornamenta condecorant’. Nor can there be any doubt
that the Asiarchate is intended in the following passage from Papi-
nianus in Digest. 1. 5. 8 ‘sedin Asia sacerdotium provinciae suscipere non
coguntur numero liberorum quinque subnixi; quod optimus maximus-
que princeps noster Severus Augustus decrevit ac postea in ceteris
provinciis servandum esse constituit’. So in like manner there can

1 Tam pleased to find that the identity ever that in the case of the smaller pro-
of the two offices is held by Mommsen in __ vinces, like Galatia and Lycia, the High-
his new volume (1885), Rom. Gesch. v. priest was distinct from the Galatarch,
Pp. 319 sq, note 1. He considers how- Lyciarch, etc,

408 LETTER OF THE SMYRNAANS.

be little question that the office which Aristides (Or. 1. p. 531) calls
τὴν ἱερωσύνην τὴν κοινὴν τῆς ᾿Ασίας was the Asiarchate. This is the
more evident when we compare the election which he describes with
the account of the election of the Lyciarch given by Strabo xiv. 3. 3,
Ρ. 664 sq. Even in strictly Christian times we meet with a sacer-
dotium or ἀρχιερωσύνη ; and the character of the office may be inferred
from the language of Innocent I, Afzst. 23 ‘Neque de curialibus ali-
quem ad ecclesiasticum ordinem venire posse, qui post baptismum
coronati fuerint vel sacerdotium (quod dicitur) sustinuerint et editiones
publicas celebraverint’ (Labb. Conc. 111. p. 37, ed. Coleti), where the
celebration of the games, which was the main function of the Asiar-
chate, etc., is especially singled out as the chief duty of the ‘so-called
priesthood’. ‘The religious character of the office disappeared with the
downfall of heathendom and the establishment of Christianity ; but the
title ‘high-priest’ was still continued, though the bearer of it was now
little more than president of the games. See the references already
given to Gothofred, especially Cod. Zheod. vi. 3. τ, xvi. τὸ paratitl.,
where the relation of the ‘priesthood’ to the games is exemplified from
the law books. ‘This connexion may be amply illustrated likewise from
the inscriptions ; e.g. C. 7. G. 3422 ἀρχιερασάμενον ἐνδόξως μετὰ μεγά-
λων ἀναλωμάτων καὶ δόντα κοντροκυνηγέσιον K.T.A., 2719 ἀρχιερατεύσαντος
μεγαλοπρεπῶς, ἐν ἡ ἀρχιερωσύνῃ καὶ μονομαχίας καὶ κυνηγεσίας ἐπετέλεσεν
κιτιλ., 2766 ἀρχιερατεύσαντα τοῦ αὐτοκράτορος καὶ ἀγωνοθετήσαντα καὶ
δὶς ἑστιάσαντα τὸν δῆμον καὶ πάντα ποιήσαντα μεγαλοπρεπῶς λαμπρότατα
καὶ πολυτελέστατα ἐκ τῶν ἰδίων : Comp. 2934, 3489, etc. Perhaps how-
ever the two following inscriptions, placed side by side, will exhibit the
parallelism more effectively :

C.9G. 2759 Ὁ ΟΞ es ra
φαμιλία Ζήνων[ος] τοῦ Ὑψικλέους φαμιλία μονομάχων καὶ ὑπόμνημα
τοῦ Ὑψικλέους τοῦ φύσει Ζήνωνος κυνηγεσίων Νεμερίου Kaorpixiov
Ὑψικλέους ἀρχιερέως μονομάχων καὶ Λευκίου Ἰ]Πακωνιανοῦ ᾿Ασιάρχου καὶ
καταδίκων καὶ ταυροκαθαπτῶν (comp. Αὐρηλίας Σαπφοῦς Πλάτωνος Λικιν-
2194 b). νιανῆς ἀρχιερείας γυναικὸς αὐτοῦ (see
also no. 3213, 3677).

The passages quoted show that the two names appear in the same
connexions; that their functions are identical; that the exemptions
and immunities are the same in both cases; and that generally they
are convertible. There is indeed nothing left for the high-priest to do
which is not already exhausted in the office of the Asiarch, and con-
versely. The one is in all respects the double of the other.

THE ASIARCHATE. 409

(ii) Another fact also indicates the identity of the two offices.
The wives of the chief priests (ἀρχιερεῖς) were styled ‘ chief-priestesses ’
(e.g. Boeckh Corp. Inscr. Graec. 3092, 3489, 3495, etc.), just as we
have seen (p. 407) in the case of Chrysanthius that his wife shared the
high-priestly office. In like manner the Asiarch’s wife takes the title
of her husband, C. Δ G. 3324 M. Avp. Ζήνων. καὶ M. Κλ. ᾿Ἰουλιανὴ *Act-
ἄάρχαι dis. Accordingly a law of Constantine (Cod. Justin. v. 27. τ;
see above, p. 407) forbids a ‘sacerdos provinciae’, i.e. a Phoenicarch,
Syriarch, etc., to marry a slave. In the light of these facts we must
interpret another inscription which gives the one title to the husband
and the other to the wife, C. 7 G. 3677 Πλω[τ]. Avp. Τράτου ᾿Ασιάρχου
καὶ Ἰουλίας Αὐρ. ᾿Ασκληπιοδώρας τῆς γυναικὸς αὐτοῦ ἀρχιερείας, as Showing
that the titles are interchangeable. So again Ὁ. 7. G. 2511 quoted
above (p. 408); and also Lebas and Waddington 244 ’Avtwviov ᾿Απολ-
λοδώρου ᾿Ασιάρχου καὶ K[A]. B[y|petvyls Ἡ]ρ[αἸκλεαίνης (?) ἀρχιερείας.

(iii) But again; just as there was ἃ high-priest and high-priestess
of the province of Asia, so there were high-priests and high-priestesses
of the temples in each several city belonging to the confederation ;
C. I. G. 2965 φιλοσεβάστου καὶ ἀρχιερέως τῆς ᾿Ασίας ναοῦ τοῦ ἐν ᾿Πφέσῳ
(under Hadrian), C. 1 G. 2987 Ὁ ἀρχιερέα ᾿Ασ[ί]ας ναῶν τῶν ἐν ᾿Εφέσῳ
(under Antoninus Pius), Ο Z G. 3858 e ἀρχιερέα ᾿Ασίας ναοῦ τοῦ ἐν
᾿Εφέσῳ κοινοῦ τῆς ᾿Ασίας, σεβαστοφάντην Kai ἀγωνοθέτην διὰ βίου, C. ἢ
G. 3831 a° ἀρχιερέα ᾿Ασίας ναῶν ἐν Σμύρνῃ, C. LG. 3508 ἀρχιέρειαν
τῆς ᾿Ασίας ναῶν τῶν ἐν Σμύρνῃ (comp. 3211), C. LZ G. 3415 ἀρχιέρειαν
*Acias τοῦ ἐν Edéow, etc. In the same way, while there is an ‘Asiarch’
par excellence, we meet likewise with ‘ Asiarchs’ of the temples in par-
ticular cities, or at least in Ephesus; C. Z Z. ut. 296, 297 ‘ Asiarch[a]
templ[orum] splendid[issimae] civit[atis] Ephes[iorum]’, C. Z G. 2464
φιλοσέβαστον ᾿Ασιάρχην ναῶν τῶν ἐν ᾿Εφέσῳ, Lebas and Waddington
158 ἃ ᾿Ασιάρχης τῆ[ς] πρώτης καὶ μεγίστης μητροπόλεως τῆς ᾿Ασίας] καὶ
β΄ νεωκόρων τῶν Σεβαστῶν ᾿Ε φεσίων πόλε[ὡς]. In C. 1 G. 2741 we have
the record of a person who is elected at the same time to the high-
priesthood of the province and to that of a particular city (the latter
for the second time), ἀρχιερεὺς ᾿Ασίας ἀποδεδειγμένο[ 5] ναῶν καὶ τῶν ἐν
Σμύρνῃ τὸ β΄. A similar combination appears in a Macedonian inscrip-
tion, C. 1 G. 2007 ἀρχιερέα καὶ ἀγωνοθέτην τοῦ κοινοῦ Μακεδόνων, ap-
χιερέα δὲ καὶ ἀγωνοθέτην καὶ τῆς ᾿Αμφιπολειτών πόλεως.

And not only so, but the same person is designated by each title
separately in two inscriptions found in the Great Theatre at Ephesus ;
Wood’s Discoveries at Ephesus, Inscr. vi. pp. 62, 68:

410 LETTER OF THE SMYRNAANS.

p: 62. p. 68.
3 “ . } 9.“ > an > 5“
ἀγωνοθετοῦντος δι᾿ αἰῶνος ἀγωνοθετοῦντος δι᾿ αἰῶνος
Τιβ. ἼἼουλ. Ῥηγείνου Τιβ. Ἴουλ. Ῥηγείνου
> , lal Lal > , , an A
ἀρχιερέως β΄ ναῶν τῶν Ασιάρχου β΄ ναῶν τῶν
9 > {? 5 3 /,
ev Edeow. ev Εφέσῳ.

Now it is inconceivable that the high-priest of a particular city in
Asia should be called the Asiarch of that city, unless the high-priest of
the province of Asia already bore the name of Asiarch. The narrower
application of the title is only explicable, as an analogy derived from
the wider.

(iv) I have left to the last the very conclusive evidence of the
identity of the two offices derived from the document before us, the
Letter of the Smyrneeans itself. In the body of this document (§ 12)
Philip of Tralles is called Asiarch, and as such he presides over the
games; but in the appended chronological notice (§ 21) he is styled
High-priest (ἐπὶ ἀρχιερέως Φιλίππου). By some critics, who deny the
identity of the office implied in the two titles, this fact has been taken
to discredit the genuineness either of the body of the document or of
the chronological postscript, as if the two statements were inconsistent,
or at least divergent. ‘This position can hardly be justified in any case ;
for on any showing both parts of the document were written while the
Asiarchate was still an existing office, and therefore the forger of either
or both would be acquainted with the facts relating to the office.
Indeed, reasons have been given in the first volume for believing that
the postscript proceeded from the same hand as the body of the docu-
ment (I. p. 626 sq). Moreover, an inscription recently discovered at
Olympia, and quoted above (p. 384; comp. 1. p. 629), shows that
Phillip of Tralles was Asiarch about this time; and in consequence
Lipsius (Jahrb. f. Protest. Theol. 1881, p. 575) has retracted the ob-
jection previously urged against the genuineness of the Letter on this
ground, and he now admits the identity of the two functions so called
respectively. In four Trallian inscriptions again (see above, 1. p. 629
sq), belonging to the age of Antoninus Pius, this same Philippus is
designated ἀρχιερεὺς ᾿Ασίας. Thus in the inscriptions, as in the Acts of
Martyrdom, the two titles are brought into connexion. But the exact
year of the Trallian inscriptions is not ascertained beyond a doubt.
The point is discussed in the chapter on the Date of the Martyrdom
in the general introduction.

Against this identification only one argument has been adduced
which deserves consideration. In C. ZG. 4016, 4017, there is mention

THE ASIARCHATE. 4II

of one T. Fl. Gaianus as ἀρχιερέα τοῦ κοινοῦ τῶν Γαλατῶν, Γαλατάρχην,
σεβαστοφάντην καὶ κτίστην τῆς μητροπόλεως ᾿Αγκύρας, and in C. 7 G.
4031 of one Aelius Macedon as ἀρχιερασάμενον τοῦ κοινοῦ τῶν Γαλατῶν,
Todarapxny, σεβαστοφάντην διὰ βίου τῶν θεῶν Ξεβαστῶν. It is argued
that as both titles, Galatarch and Chief-priest of the Galatian confederacy,
are mentioned, they cannot designate the same office. Marquardt
(p. 375) in answer to this objection explains ἀρχιερέα τοῦ κοινοῦ τῶν
Γαλατῶν as referring to the municipal priesthood of the confederation
in Ancyra, not to the provincial high-priesthood. But this explanation
will hardly stand; for we should then expect some limiting words, such
But is there any force at all in the ob-
jection? It is the commonest thing in the world to accumulate titles
referring to the same office, especially in honorific inscriptions such as
these. Thus we say, ‘Her Majesty the Queen’, ‘His Holiness the Pope’,
though the one title is practically a mere repetition of the other ; and
the Romans themselves spoke of ‘Imperator...Augustus’ (Adroxpa-
τωρ... Σεβαστός), though the two terms are coextensive, and neither
adds anything to the other.

In the West the flamines provinciarum seem to have borne no
designation corresponding to Asiarch, Galatarch, etc.; and the assump-
tion of such titles in Asia Minor and the East illustrates the reproach
of Dion Chrysostom (Ovat#. 38, 11. p. 148), who speaking to the Nico-
medians says that, in their childish fondness for empty decorations, the
Greeks would condone any insult or injury for the sake of titles (ove-
para) and, he adds, ‘If they only call you or write you down chiefs
(ci εἶπον ὑμᾶς πρώτους ἢ ἔγραψαν), from that day forward they can with
impunity treat you with the greatest indignity’. These things, he
continues, are despised by all sensible men, and excite ridicule in the
Romans more especially ’.

A a a a?) ΄
as των νάαων των ἐν Αγκύρᾳ.

pas ὅλης. Perhaps the simplest explana-
tion of the last words is ‘ who bear the

1 In another passage this same rhetori-
cian (Orat. 35, 11. p. 66), addressing the

people of Celaenae in Phrygia, has lan- names of (territories in) the two conti-

guage which (if we could be sure of the
interpretation) points definitely to the
identification of the two offices ; καθάπερ
τοὺς ἱερέας τῶν παρ ὑμῖν" τοὺς μακαρίους
λέγω, τοὺς ἁπάντων ἄρχοντας τῶν ἱερέων,
τοὺς ἐπωνύμους τῶν δύο ἠπείρων τῆς ἑσπέ-

nents throughout the West,’ e.g. Hellad-
archs, <Asiarchs, etc. But whatever
sense be given to ἐπωνύμους τῶν δύο ἠπεί-
ρων, the Asiarchs would seem to be in-
cluded.

ΠΟ LETTER OF THE SMYRNAANS.

2. Duration of tenure.

It is generally, though not universally, assumed that the Asiarchate
was an annual office; and this view is adopted by Marquardt, Adm.
Staatsverw. 1. Ὁ. 368sq. The reasons however given for this opinion
seem inadequate to sustain it.

Marquardt starts from the assumption that, as the office was not for
life, therefore it must have been annual. We are not however limited
to this alternative. In some cases these provincial chief priests were
certainly elected for a period of years, as will be seen presently. Again
he alleges the example of the Tuscan and Umbrian priests who were
elected annually (Henzen-Orelli, no. 5580). But this is not a sufficiently
close analogy, and far truer parallels can be produced on the other side.
Still less to the point is the case of the priest of the Ubii mentioned by
Tacitus (Aw. 1. 57), where moreover it is doubtful whether an annual
office is intended. Nor is it correct to say that the Asiarch is the
eponym for the year. Coins indeed are very frequently inscribed as
struck during a particular person’s Asiarchate, e.g. em- ΤΕΡΤΙΟΥ - AClapYoY
(Mionnet m1. p. 250); but such language is equally consistent with a
tenure for a long period or even for life, as with an annual office; e.g.
Wood's £phesus Inscr. viii. 3 (p. 22), Boeckh C. Z G. 3211. Indeed
such expressions as Mark ii. 26 ἐπὶ ᾿Αβιάθαρ ἀρχιερέως, Luke 11]. 2 ἐπὶ
ἀρχιερέως Αννα καὶ Καϊάφα, Acts xi. 28 ἐπὶ Κλαυδίου, are a caution against
any rigorous inferences from the particular expression. In the case be-
fore us the Asiarchs are probably mentioned not for the sake of precision
in dating, but as the chief magistrates of the confederation to which the
cities striking the coins belonged. Again Marquardt urges that in order
to transact its business the confederation must have met every year,
and that therefore the president’s office must have been annual (222.
Epigr. p. 213 sq). Here we may accept his premiss, while we reject
his conclusion.

On the other hand there are very good reasons for supposing that
the term of office was longer than a year. The chief and characteristic
function of the Asiarch was the presidency of the general festival of the
confederation, called κοινὰ ᾿Ασίας par excellence. This must be dis-
tinguished from the minor festivals celebrated in the several cities of the
confederation, κοινὰ ᾿Ασίας ἐν Σμύρνῃ, κοινὰ ᾿Ασίας ἐν Περγάμῳ, etc. Now
it stands to reason that such a general festival must have been cele-
brated once at least during each Asiarchate. If therefore it should
appear that this general festival recurred at longer intervals than a year,

THE ASIARCHATE. 413

the Asiarchate cannot have been an annual office. But there are good
grounds for believing that it was a zevraernpis, like the Olympia and
Pythia (Pind. Οὐ ui. 38, x. 70, (Vem. xi. 33), or in other words that
there was an interval of four years between each recurrence. These
grounds are as follows :

(i) Evidence seems to show that these festivals were generally
though not universally quinquennial. Suetonius (Océav. 59) speaking of
the beginning of this cult of the emperor says, ‘ Provinciarum pleraeque
super templa et aras ludos quoque quinquennales paene oppidatim con-
stituerunt’. Accordingly we find this to have been the case in several
places of which notices are preserved. The festival of the Commune
Cretae is one of these ; Boeckh C. Δ G. 2583 ἱεροῦ ἀγῶνος πενταετηρικοῦ
τοῦ κοινοῦ τῶν Κρητῶν. Again, the Ludi Augustales at Neapolis (Naples),
which were strictly analogous, were quinquennial, as appears from C. 7. G.
5805 νικήσαντι Iradixa Ῥωμαῖα Σεβαστὰ ἰσολύμπια τῆς py ᾿Ιταλίδος k.7.A.
(see Boeckh’s comments, II. p. 732).

An inscription copied by Sir C. Wilson in Attalia, and published
by Prof. W. M. Ramsay in the Bulletin de Correspondance Hellinique,
1883, VII. p. 263, is important enough in its bearing on this subject
to deserve a place here. The words are as follows ;

Καλπούρνιον Κοδράτου υἱὸν Διόδωρον, υἱὸν βουλῆς] δήμου γερουσίας,
φιλοκαίσα[ρα] καὶ φιλόπατριν, ἱερέα διὰ βίου ᾿Απόλλωνος ἀρχηγέτου καὶ
θεοῦ μεγάλου Διονύσου καὶ θεοῦ [Ἄρεως καὶ θεᾶς ᾿Αρτί ἐϊμιδος Ἔλαφηϊ β]όλου
πρῶτον καὶ ἱερέα διὰ βίου θεᾶς Λητο[ῦς] τῆς ἸΠεργαίων πόλεως" ἀρχι[ ε]ρα-
σάμενον τετραετίαν καὶ ἐπιτελέσαντα κυνηγεσία[ς] καὶ μονομαχίας μεγαλο-
tpl εἸπῶς καὶ ἀγωνοθετήσαντα τοὺς μεγάλους πενταετηρικοὺς ἀγῶνας καὶ τοὺς
λο[ι]ποὺς πάντας ἐν τῇ τετραετίᾳ.

The high-priesthood here mentioned is, as Prof. Ramsay says, that of
the cultus of the emperors; but I cannot agree with him that ‘the
pentaeteric games were probably those named on a coin struck under
Saloninus, ἱερὸς ᾽Ολύμπιος οἰκουμενικὸς [ἀγών]. They would naturally be
the κοινὰ IlapdvAias, the festival of the Commune Pamphyliae, of which
he held the high-priesthood ; unless indeed the ‘Olympian sacred oecu-
menical festival’ may be identified with this. This Calpurnius then
would be the Pamphyliarch—an officer who is mentioned likewise in
Gal G.. 4240 h, Add.

If I am right in assuming (and this is Prof. Ramsay’s view also) that
this person was the chief-priest of the whole province of Pamphylia, and
not of the particular city of Attalia, the inscription shows that the
Pamphyliarch held office for four years, thus celebrating the great
pentaeteric games of his Commune once during his term of office. It is

414 LETTER OF THE SMYRNAANS.

reasonable to suppose (in the absence of any evidence to the contrary)
that the same would be the case with the Asiarchs.

(ii) The local festivals of the κοινὸν ᾿Ασίας in the several cities of
the confederation were quinquennial. So C. Z G. 3674 νεικήσας
κοινὸν ᾿Ασίας ἐν Κυζίκῳ παίδων παγκράτιον πενταετηρίδι. ζ.

(iii) Lastly, the festival in question is itself directly co-ordinated
with quinquennial festivals in such a way as to leave no escape from
the conclusion that it was one. The passages seem to have escaped
notice, or otherwise perhaps the common opinion would have been
different. They are found in Boeckh C. Z G. 1420 νεικήσαντα τραγῳ-
δοὺς Οὐράνια μεγάλα y καὶ Πύθια καὶ "Axtia καὶ κοινὰ ᾿Ασίας...καὶ τοὺς
λοιποὺς ἀγῶνας πενταετηρικούς τε καὶ τριετηρικούς (where there is a lacuna
for the number of victories), 20. 1421 [τὴν ἐξ ΓΑργους ἀσ]πίδα, Ἴσθμια,
κοινοὺς ᾿Ασίας, καὶ ἄλλους πενταετηρικοὺς πλείστους ἀγῶνας.

Connected with the length of tenure is the fact that we read of
persons holding the office more than once. Thus there are records of
those who have been Asiarchs twice (C. 7. G. 3190, 3324 Lebas and
Waddington 158 a, Mionnet Swf/. vit. pp. 359, 619)', and in one case
at least thrice (Babington Δ ας pp. 1, 27, 35, Mionnet tv. p. 328).
This last case is L. 4]. Pigres on Laodicean coins, and it seems to
stand alone; for the other instance is a retouched piece (Mionnet vu.
p. 358, see Babington p. 30), and appears to be incorrect. The legend
aciapx- A on another coin (Mionnet tv. p. 128) is probably read incor-
rectly.

3. Plurality of Asiarchs.

In Acts xix. 31 it is stated that ‘certain of the Asiarchs’ (τινὲς δὲ τῶν
ΛΑσιαρχῶν), being friendly to S. Paul, tried to dissuade him from entering
the theatre. Similarly we read in Aristides (Ov. 1. p. 518) ‘an Asiarch,
methinks, was present likewise (καὶ ᾿Ασιάρχης, οἶμαι, προσῆν). Such
language implies that more than a single person held the title at the
same time. The same inference likewise has been drawn from Strabo
XIV. Pp. 649, καὶ ἀεί τινες ἐξ αὐτῆς εἰσιν of πρωτεύοντες κατὰ τὴν ἐπαρχίαν,
ovs ᾿Ασιάρχας καλοῦσιν. Here however the inference is not certain, for
ἀεὶ would signify ‘from time to time’; but still the plural τινες would

1 Another instance is furnished in a Λαρ[α]σίου Φλαουίου Κλειτοσθένους τοῦ
Trallian inscription discovered and pub- κρατίστου, δὶς ᾿Ασιάρχου, πρώτο[υ] ᾿Ασίας,
lished by Sterrett (Mitthedl. d. Deutsch. πατρὸς ὑπατικοῦ κα[ὶ] πάππου συνκλητικῶν,
Archaol. Inst. in Athen Vit. p. 330 sq, τῆς ἐννάτης αὐτοῦ mevTaeTnploos.

1883) ἐπὶ ἱερέως διὰ βίου τοῦ Διὸς τοῦ

THE ASIARCHATE. 415

not naturally be used, if only one person bore the title at any given
time. This is explicable in two ways.

(1) The Asiarchs, after laying down their office, still retained their
title and formed a sort of order. There are some grounds for this
belief. In the West this was certainly the case. The Spanish inscrip-
tions speak of certain persons as flaminales (C. 7. L. 1. 983 ‘viro
flaminali provinciae Baeticae’, 7d. 4248 ‘statuam inter flaminales viros
positam’), where the ‘flamen provinciae’ corresponds to the ἀρχιερεὺς τῆς
᾿Ασίας, and therefore to the Asiarch. In like manner in Africa we read
of the sa¢evdofales of the province. (Ὁ. 7. Z£. vill. 1827, 2343, 4252,
5338); and the sacerdotales are frequently mentioned in the law books
im teterence to this, district (Cod. Zheod. xii. 1. 145, 176\5 XU. 5. 2 5) xv
το. 20, etc.), though it is not always clear that these had been //amznes.
In Asia Minor itself too an extant inscription describes a person as
Λυκιαρχικός (Lebas and Waddington 1224). It is not unlikely there-
fore that, after their term of office was ended, they continued to be
called ‘ Asiarchs’ by courtesy ; and this would account for the fact that
we find the holders of other offices in so many cases designated
Asiarchs; e.g. Wood’s £phesus Inscr. 11. 13 (p. 14) ᾿Αριστοβούλου
᾿Ασιά[ρχου] γραμματέως τοῦ [δήμου], 7. vi. 3 (p. 46) ypapparevovros
Ποπλίου Οὐηδίου ᾿Αντονείνου ᾿Ασιάρχου, C. 7. G. 6541 A. ᾿Αντωνίῳ “Ya-
κίνθῳ, Λαοδικεῖ τῆς ᾿Ασίας, στρατηγῷ, ᾿Ασιάρχῃ. Accordingly we find
persons commemorating their descent from holders of this office in a
way which seems to indicate a permanent title; e.g. Lebas and Wad-
dington 158 ἃ... Διονύσιον τὸν ἱεροκήρυκα καὶ B ᾿Ασιάρχου ἐ[κγ]ο[ νον],
ie. his father and grandfather before him were Asiarchs (comp. ( 7. G.
2463 C, 3420, 3495, 3665 Lebas and Waddington 158 a, 244). These
facts however are not absolutely conclusive.

(2) It has been shown already that the chief-priest of the im-
perial worship at Ephesus was likewise called ‘Asiarch’ of the
Ephesian temples (see above, p. 409). Though no direct evidence is
forthcoming that the chief-priests of this worship in the other cities
belonging to the confederation were similarly styled, yet as their titles
in other respects corresponded, there is at least a presumption that they
would be correspondingly designated here also.

The fact that more persons than one are called Asiarchs at the
same time may be explained from either or both of these causes.

᾿ ἐᾷ Ηῇ Baril ἫΝ

‘ a

Bitlet nc Br ray
; . ἀ ie ts
ts Μ ἦν Miah

αὶ 5 al Pe

‘wile [

ΠΕ ΔΥΌ}.

"ει ΟΝ ς

IGN, III;

4 Β
ὶ
Ἢ
: 1. POLYCARPIAN FRAGMENTS.
;
Ὡς LIFE OF POLVCARE. «

POLYCARPIAN FRAGMENTS.

EUARDENTIUS in his notes on a passage of Irenzeus (//er. 111.

3. 4), where this father mentions several other letters of Polycarp
besides the extant Epistle to the Philippians, published as fragments
of these lost writings certain extracts which he had discovered, intro-
ducing them with the following words ;

‘Harum [epistolarum] porro quinque non aspernanda fragmenta a me superioris
quadragesimae tempore Virduni in quadam yvetustissimis characteribus manu descripta
super quatuor evangelistas Catena inventa, ut a Victore episcopo Capuano ante mille
et centum annos ibidem laudantur, hoc loco inserere operae pretium visum est.
Haec itaque ibidem leguntur; Victor episcopus Capuae ex responsione capitulorum
sanctt Polycarpi Smyrnensis episcopi, discipuli Foannis evangelistae.’

The fragments are then given as I have printed them below, but
with the heading, ‘Divi Polycarpi Smyrnensis episcopi et martyris
b. Joannis evangelistae quondam discipuli responsionum fragmenta.
Matthaeus Dominum dixisse testatur etc. (see below, p. 421).

After the close Feuardentius adds ;

‘Haec Victor Capuanus vir Graece et Latine doctus circa annum Dom. 480 ex
Graeco Responsionum capitulorum b. Polycarpi, quem nactus erat, codice a se

Latina facta recensuit; et in supra nominata Catena manuscripta, quam penes me
habeo et, quum per typographos licebit, studiosis communicabo, citantur.’

The Catena however was never printed, and the manuscript is lost.

The fragments were reprinted from Feuardentius by Halloix
(Lllustr. Eccl. Orient. Script. 1. p. 532 sq, Duaci 1633) and by Ussher
(Zen. εἰ Polyc. Mart. p. 31 sq), and have frequently been repro-
duced by later writers. Ussher (20. pp. 31, 72 sq; comp. Polyc. et Len.
Epist. p. iv) speaks as if the Catena itself were the work of Victor of
Capua, and this has been the language of later writers generally before

27—2

420 POLYCARPIAN FRAGMENTS

Zahn. ‘This inference however is not justified by the statement of
Feuardentius himself.

Pitra (Speci. Solesm. 1. Ὁ. 266 sq, Paris 1852) added two other
fragments also as ‘ex libro Lesponsorum inscripto’ by Polycarp. He
found them in an Zxfosztio in Heptateuchum by Joannes Diaconus, con-
tained in the Paris Ms 838 (Sazgerm. 60). This John the Deacon is the
same who wrote a biography of Gregory the Great and lived in the
gth century (see I. p. 4). On investigation however we do not find any
authority for ascribing these two fragments to Polycarp. The first, a
comment on Gen. il. 7, is introduced with the words ‘ Victor episcopus
Capuae in libro suo Responsorum capitulo [ms capitula] vigesimo
primo’ etc. Here Pitra boldly omits ‘suo’ and on the strength of the
fragments given by Feuardentius assigns them to this supposed work of
Polycarp, the Fesponstons’. But, if ‘suo’ be retained, the Responstons -
are distinctly attributed to Victor of Capua; anda correction must be
made accordingly, as Zahn (Prod. p. xlvii sq) has pointed out, in the
heading of the Feuardentian fragments, which should be read ‘ Victor
episcopus Capuae ex Responsorum capitulo [| ]’, where the -rum of
‘capitulorum,’ whether contracted or not, is a corruption of some
numeral; and the words which follow, ‘Sancti Polycarpi Smyrnensis
episcopi, discipuli Joannis evangelistae’, are the heading of Victor’s
extract from his supposed Polycarp. It would indeed have been strange,
that nothing should have been heard elsewhere of an elaborate work
by Polycarp consisting of more than twenty-one chapters.

The Responsions therefore were the work of Victor, and the Catena
was compiled by some still later writer. Pitra himself (pp. 11], viii)
suspects that the compiler was Joannes Diaconus, and this seems
probable. In this Catena the /esponsions of Victor were quoted ; and
these quotations contained extracts ascribed by Victor to Polycarp.

Victor’s work is roughly assigned, as we have seen, by Feuardentius
to A.D. 480; and various other dates have been ascribed to this writer
by different critics. But it appears from his epitaph, which is pre-
served (Ughelli Ztalia Sacra vi. p. 306, Venet. 1720; comp. ὍΣΣ
Solesm. 1. p. 1, De Rossi Bull. dt Archeol. Crist. (1881) p. 150), that he
died Α.Ὁ. 554, having held the see thirteen years.

For the reasons given, Pitra’s fragments must be rejected at once,
as having nothing to do with Polycarp. Nor are those published by
Feuardentius certified on authority which is beyond question. A Catena
is a highly precarious voucher for the authorship of an extract, the dis-

1 He adheres to this view also in his Solesm. 11. pp. xxiv sq, 201, though Zahn
recently published volume (1884), 4za/, had meanwhile pointed out the error.

ON THE GOSPELS. 421

placement of names being frequent in such cases. Moreover in this
instance Polycarp’s name is only given in a quotation of a quotation. It
is much to be regretted likewise that owing to the loss of the ms we
cannot verify the form in which the Polycarpian extracts were quoted.
Altogether it is extremely improbable that writings of Polycarp, which
were unknown to Irenzeus and Eusebius, should have been accessible
to Victor. Though Irenzeus, in his Letter to Hlorinus, speaks of letters
which Polycarp wrote to individuals and churches (Euseb. YZ. v. 20),
yet we may infer from his language elsewhere (//aev. iil. 3. 4), that the
Epistle to the Philippians alone was in his hands.

And when we turn to internal evidence, our suspicions are con-
firmed. The words ‘Legitur et in dolio etc.’ at the end of Fragm. 2
obviously cannot have been written by Polycarp, and were condemned
even by Halloix (p. 597) as an addition by a strange hand. Again the
contents of /ragm. 3 seem to point to a later date, though remembering
the language of Irenzeus on this same subject, the characteristics of the
four evangelists (Zaer. 111. 11. 8), we ought not to speak with too great
confidence on this point.

FRAGMENTA POLYCARPIANA.

Ι.

Matthaeus Dominum dixisse testatur, quod Moyses scribit Adam
locutum fuisse hoc modo: Hoc nunc os ex ossibus mets et caro ex carne
mea, propter hoc relinguet homo patrem et matrem etc. [Matt. xix. 5].
Sed non concordant Domini verba cum Moysis sermonibus. Quia enim
Adam praebens officium inspiratione divina prophetavit, ipse a Moyse
hoc dixisse refertur ; Deus vero, qui per inspirationem divinam in corde
Adam ista verba formavit, ipse pater a Domino recte locutus fuisse
refertur. Nam et Adam hanc prophetiam protulit et pater, qui eam
inspiravit, recte dicitur protulisse.

Idem ad haec verba Christi: Calécem meum bibetis etc. [Matt.
ἘΣ. 22]: Ἷ

Per huiusmodi potum significat passionem, et Jacobum quidem noyis-
simum martyrio consummandum, fratrem vero eius Joannem transiturum
absque martyrio, quamvis et afflictiones plurimas et exsilia tolerarit, sed
praeparatam martyrio mentem Christus martyrem iudicavit. Nam
apostolus Paulus Quwotidie, inquit, morior ; cum impossibile sit quotidie
mori hominem ea morte qua semel vita haec finitur. Sed quoniam pro
evangelio ad mortem iugiter erat praeparatus, se mori quotidie sub ea

7.2.5 POLYCARPIAN FRAGMENTS.

significatione testatus est. Legitur et in dolio ferventis olei pro nomine
Christi beatus Joannes fuisse demersus.

Idem de initio evangelii secundum Marcum.

Rationabiliter evangelistae principiis diversis utuntur, quamvis una
eademque evangelizandi probetur intentio. Matthaeus, ut Hebraeis
scribens, genealogiae Christi ordinem texuit, ut ostenderet ab ea Christum
descendisse progenie, de qua eum nasciturum universi prophetae cecine-
rant ; Joannes autem ad Ephesum constitutus, qui legem tamquam ex
gentibus ignorabant, a causa nostrae redemptionis evangelil sumpsit
exordium ; quae causa ex eo apparet, quod filium suum Deus pro nostra
salute voluit incarnari. Lucas vero a Zachariae sacerdotio incipit, ut
eius fili1 miraculo nativitatis et tanti praedicatoris officio divinitatem
Christi gentibus declararet. Unde et Marcus antiqua prophetici mysteri
competentia adventui Christi declarat, ut non nova sed antiquitus
prolata eius praedicatio probaretur vel per hoc. Evangelistis curae fuit
60 uti prooemio, quod unusquisque iudicabat auditoribus expedire. Nihil
ergo contrarium reperitur, ubi licet diversis scriptis ad eandem tamen
patriam pervenitur.

Idem in illud: Wolz vocare amicos tuos sed pauperes et adebiles ete.
[Luke xiv. 12 sq].

Praecepit non amicos, sed infirmos quosque vocandos ad prandium.
Quodsi claudus aut quilibet eorum sit amicus, sine dubio talis pro
amicitia minime est rogandus, unde ipsa quasi videntur se impugnare
mandata. Nam si non amici, sed claudi et caeci sunt invitandi, ipsosque
quoque amicos esse contingat, nequaquam rogare debemus. Sed
amicos arbitror intelligi hoc loco debere illos, quos mundi huius terrena
consideratione diligimus, non pro divinae contemplationis intuitu.
Hi sunt igitur amici relinquendi. Denique ideo debilium exempla
proposuit, quos pro nullius possumus appetere necessitate, nisi tantum
pro fructu retributionis aeternae.

Idem in illud: Opus consummavi, quod dedisti mihi, ut faciam
[John xvii. 4].

Quomodo opus salutis humanae adimplesse commemorat, cum
necdum crucis vexillum conscenderat? Sed definitione voluntatis, de
qua cuncta venerandae passionis insignia adire decreverat, iure se opus
perfecisse significat etc.

LIBE «OF: ΡΟΣ

atl document was first published by the Abbé L. Duchesne under

the title Vita Sancti Folycarpi Smyrnaecorum Episcopi, Auctore
Fionto (Paris. 1881). The ms used was Paris. Bibl. Nation. 1452, of the
roth century. I have already had occasion to mention this Ms (see p. 356
sq). It contains lives, martyrdoms, and eulogies of various saints for the
month of February. ‘The Life of Polycarp, which is assigned to Feb.
23, occupies fol. 182 a—192 Ὁ. On this last-mentioned page it ceases,
and is followed immediately by the Letter of the Smyrneans containing
the account of the martyrdom, Ἢ ἐκκλησία τοῦ Θεοῦ ἡ παροικοῦσα κ.τ.λ.
Some of the leaves are displaced so that they run in this order, 182, 185,
183, 184, 187, 188, 186, 189—192. In the Catalogue (Catal. Codd.
MSS Bibl. Reg. i. p. 322, Paris 1740), it is wrongly entered ‘ Mar-
tyrium 5. Polycarpi’, followed by a correct entry ‘Eccles. Smyrn.
de S. Polycarpi Martyrio Epistola’ (see above, p. 356). Doubtless
owing to this false entry it has so long eluded observation. Besides
the editio princeps, it has been printed likewise in Funk’s Patres Afo-
stolidt τι. Ὁ. 315 sq (1881). Funk made use of the yet unpublished
sheets of Duchesne’s edition, before they had received the editor’s last
revision (see p. lvii sq); and he was thus enabled to bring it out shortly
after that edition had appeared.

But, though the first publication of the Greek text is so recent, use
had been made of the work at a much earlier date. As early as 1633,
Halloix (7. Eccl. Orient. Script. Vit. τ. p. 471 sq, Duaci) in his Latin
life of Polycarp gave at length the substance of this document, quoting
from time to time in his notes short passages from the original. Of his
authorities he says ;

‘Latine nemo adhuc integre edidit; sed aliqui martyrium duntaxat, alii paucula
quaedam ex Eusebio desumpta adjunxerunt; sed primam ejus [Polycarpi] aetatem,

progressum ad ordines, virtutes miraculorum nequaquam attigerunt. Quae Pionius
homo Graecus admonitu divino perquisivit et perscripsit. Haec autem hactenus non

424 LIFE OF POLYCARP

edita; sed tantum in manuscriptis codicibus conservata sunt. Quorum exemplar
unum atque alterum nactus cum Menaeo Graecorum contuli, et quidquid utrobique ad
praesentem vitam facere comperi, Latine reddidi atque concinnavi’.

In his notes he speaks of ‘Graecum manuscriptum’, ‘ Manuscriptum
Pionii’, etc., in the singular. He also treats the account of the martyr-
dom (the Letter of the Smyrneeans) as part of the same document,
quoting from this as ‘the manuscript of Pionius’, the ‘manuscript Life’
and so forth (pp. 584, 588, 591, 592, 593). ‘Thus the notice of the date,
μαρτυρεῖ δὲ 6 μακάριος Πολύκαρπος μηνὸς Ξανθικοῦ κιτιλ. (§ 21), is quoted
by him as occurring ‘in extrema vita Graeca MS’ (p. 593). Speaking of
this Letter of the Smyrneans, he designates it ‘epistola manuscripta
codicis Medicaei quae extat in bibliotheca Regis Franciae’ (p. 582) ;
and again he writes ‘in exemplari Medicaeo’. The manuscript therefore
which Halloix used was the same with ours. The extracts indeed which
he gives present many variations from the readings of the Ms, but he is
obviously very loose and careless in his quotations.

Again, a few years later (A.D. 1643) in the Acta Sanctorum Jan. 26
Il. p. 695 sq, Bolland gave a Latin translation of the document, ‘Vita
Auctore Pionio, e veteri Graeco MS primum edita’. The text used is
thus described ;

‘Eandem epistolam [Smyrnaeorum] Graecam et pleniorem e Ms Bibliothecae
Regis Christianissimi nactus erat idem Rosweydus, simulque vitae ejusdem Poly-

carpi historiam hactenus Latinis penitus ignotam. Primus ex hoc MS nostro alioque
Latinis litteris integram tradidit Petrus Halloix noster εἴς.

The Greek copy therefore, from which Bolland translated, was a
transcript made by Rosweyd from this same Medicean ms. It is true
that Bolland adds, ‘In Graeco codice priore loco caedis Polycarpi
narratio, tum vita reliqua erat descripta’, whereas in Paris. 1452 the Life
comes first and the Martyrdom afterwards. But probably Rosweyd had
transcribed them separately, so that the order in the Ms was not indi-
cated, and may even have been reversed ; and Bolland’s language is a
false inference from the opening words of the Life, ᾿ξπανελθὼν ἀνωτέρω,
which he supposed to refer to a foregoing document. On this point I
shall have to speak presently.

The Life, as given in the extant manuscript, is evidently imperfect.
In § 3 the author promises a list of the earliest bishops of Smyrna. This
never appears. Again in § 12 he states his intention of inserting the
Epistle to the Philippians; but we hear nothing more of it. Again in
§ 20 he defers his account of Polycarp’s scriptural expositions till a later
point, but we find nothing more about them or at least nothing which
satisfies this pledge. ‘These omissions are explained by the fact that

BY PIONIUS. 425

the document is obviously mutilated at the end. Likewise in the

middle of the extant portion there is a wide lacuna (between δὲ 28, 29).

Elsewhere also one or more words have dropped out, e.g. ὃ 5. 1. τό, 26,"
ΟΠ ΕΟ ΠΕΡ S13: lo22; Sage [ΠΥ δ 1295 [5 275 δ) 21. 1. ΓΤ wig

]. 23, 29; while in other cases parts of words (e.g. § 9. 1. 51, § 17. 1. 11,

δ 27. 1. 37,§ 30. 1. 16, 23) have disappeared. Perhaps also this mutilation

may furnish the true key to the emendation of the text in other passages

also (e.g. § 2. 1. 7, § 10. lL. 42, § 11. 1. 19, § 31. 1. 4), where it has been

corrected in some other way or left uncorrected.

From these notices, relating to the intended insertion of documents,
we may infer that the writer’s design was to comprise in his work all the
information which he could obtain or invent respecting Polycarp, and
thus to form a complete Corpus Polycarpianum. ‘The principal docu-
ments thus incorporated would be the Letter of Polycarp to the Phi-
lippians and the Letter of the Smyrnzans giving the account of the
martyrdom. Each of these documents would stand in its proper chrono-
logical place. The Epistle of Polycarp would naturally be prefaced by
some notice of Ignatius. Not improbably the Epistle of Ignatius himself
to Polycarp would be quoted. At all events the writer of the Life
appears to have been acquainted with this epistle, as the coincidences of
language show. Compare for instance ὃ 23 συναθλῆσαΐί μοι... εἰς τὸν
προκείμενόν μοι ἀγῶνα εἰδότας ὅτι det πάντας συντρέχειν κιτιλ. With Ign.
Polyc. 6 συναθλεῖτε, συντρέχετε; and § 24 νῦν παρακαλῶ πάντας...
ἐν διακονίᾳ τῇ πρεσβυτέρων ὧν τοσαύτην... εἰσενεγκάμην ἐπιμέλειαν, νῦν
μᾶλλον..-.συμβέβηκεν ἐνίους τῶν καθισταμένων εἰς τόπους ὅτε δεῖ
μᾶλλον, ὡς ἂν εἴποι τις, ἐπιτείνειν τὸν δρόμον, τότε ὑπεκλύεσθαι.. ὅσῳ
τις πλείω τετιμῆσθαι δοκεῖ, πλείονα καὶ... ὀφείλει εἰσφέρεσθαι εὐνοιαν...
γρηγορεῖτε, with Ign. Polyc. τ παρακαλῶ σε...προσθεῖναι τῷ δρόμῳ
σου καὶ πάντας παρακαλεῖν...ἐκδίκει σου τὸν τόπον ἐν πάσῃ ἐπι-
μελείᾳ...γρηγόρει.. ὅπου πλείων κόπος, πολὺ κέρδος. The letter of the
Smyrnzans would follow in due course. There is little doubt that the
form of the Letter which we possess is the same which was inserted in
the Life. In the chapter on this document it is shown that the conclud-
ing paragraphs, both in style and in contents, betray the same hand which
wrote the Life (see above, τ. p. 643 sq). It is sufficient here to observe
that in the concluding paragraph (§ 22) the transcriber, who calls himself
Pionius, promises to relate ‘in the sequel’ (ἐν τῷ καθεξῆς) how Polycarp
himself appeared to him and revealed the whereabouts of the time-
worn manuscript from which he copied this Letter. Obviously therefore
something must have followed upon the Letter itself. This subsequent
matter would naturally deal with any miraculous incidents occurring

426 LIFE OF POLYCARP

after Polycarp’s death but connected with him. It would also probably
refer to the testimony of Irenzeus respecting Polycarp, with which he may
have been acquainted through Eusebius. The writer of the Life at all
events shows himself elsewhere acquainted with this testimony ; for his
language relating to Polycarp’s Epistle (δ 12 ἐν ois καὶ πρὸς Φιλιππησίους
9 ἐπιστολὴ ἱκανωτάτη ἦν) is copied from Irenzeus (2767. iii. 3. 4 ἔστι δὲ καὶ
ἐπιστολὴ Πολυκάρπου πρὸς Φιλιππησίους ἱκανωτάτη). The scribe of the
Moscow Ms (see above, p. 403) has struck out the words καθὼς δηλώσω
ἐν τῷ καθεξῆς, SO as to make the document complete in itself. At the
same time he adds a few sentences of his own relating to Polycarp, which
as we may infer from the similarity in the modes of expression were
taken from the lost end of the Life. Zahn in his valuable article on the Life
(Gottingische Gelehrte Anzeigen, 8 Marz 1882, p. 298) calls attention to
the probable identity of authorship, comparing ἱκανῶς τε πᾶσαν αἵρεσιν
ἤλεγξεν καὶ τὸν ἐκκλησιαστικὸν κανόνα καὶ καθολικόν, ὡς παρέλαβεν παρὰ
τοῦ ἁγίου, καὶ παρέδωκεν, in ὃ 22 of the Moscow ms, with καὶ τοὺς alpett-
κοὺς ἤλεγχε...ἐδόθη οὖν ὑπὸ Χριστοῦ τὸ μὲν πρῶτον διδασκαλίας ὀρθῆς
ἐκκλησιαστικὸς καθολικὸς κανών in ὃ 12 of the Life. Moreover the main
incident in these supplementary sentences of the Moscow ms is a
preternatural intimation of Polycarp’s death to Irenzeus in Rome at the
moment of its occurrence—an incident which, whether true or false,
accords well with the love of the marvellous which the author of the Life
constantly displays. Among the subjects which would appear in the
last part of the Life (after the Letter of the Smyrnzeans was disposed of)
would be the deposition of the reliques, the observance of the festival,
and the like. ‘The author would also here redeem his promise of giving
further information respecting the occupants of the see of Smyrna.

Who then was the writer? The manuscript itself gives no name.
Yet Halloix unhesitatingly speaks of it as the work of Pionius. He is
followed likewise by Bolland (p. 692), who interprets the opening words
᾿Επανελθὼν ἀνωτέρω ‘altius rediens, priora repetens’, and accordingly
explains them as referring to the narrative of the Martyrdom, which (as
we have seen) he assumes to frecede the Life in the Ms; ‘I will return to
an earlier point in Polycarp’s history.’ If these premisses were ad-
mitted, the conclusion could hardly be questioned. But on the one
hand the interpretation seems to be incorrect and the words are more
naturally explained as referring to the account which immediately fol-
lows, where the writer traces the history of Christianity in Smyrna
farther back than Polycarp’s time’; and on the other hand the assump-

1 Zahn (G. G. A. 1. c. p. 291) insists the writer himself shall be retracing his
that the word ἐπανέρχεσθαι requires that own steps. But these compounds (ἐπάν.

BY PIONIUS. 7
tion that the Martyrdom preceded the Life in the Ms is altogether
mistaken. Zahn (Patr. Afost. τι. pp. 1, lii, 166 sq, 169) is misled by
Bolland and accepts both his false positions. ΤῸ these views he still
adheres (G. G. A. p. 290), notwithstanding the publication of the
Greek text and the now ascertained fact that in the only known Ms
the Life precedes the Martyrdom. On the other hand Duchesne
(Ρ. 37) gives the right explanation, and he is followed by Funk (Par.
Apost. τι. p. lvi sq). The last-mentioned writer however doubts
whether the work ought to be attributed to Pionius, but says, some-
what inconsistently with this hesitation, ‘statuendum est auctorem
alium locum Vitae dedisse quam quem in codice obtinet.’ The only
solid ground for supposing that the Life ever came after the Martyr-
dom was the interpretation of Ἐπανελθὼν ἀνωτέρω which he has
abandoned.

But though the particular reason which led Bolland and others to
ascribe the Life to Pionius thus disappears, I believe nevertheless that
it was rightly so ascribed. We have lost indeed one link of connexion
by restoring the correct interpretation of "EzaveAfov ἀνωτέρω at the be-
ginning of the Life, but we have found another by apprehending the
true significance of ἐν τῷ καθεξῆς at the end of the Martyrdom. If my
account of the structure of the work, when unmutilated, be substantially
correct, the Acts of Martyrdom did not stand originally either before or
after the Life, but were embedded in it; and ‘the sequel’ (τὸ καθεξῆς)
refers to the part which followed upon the Acts. If so, the occurrence
of the name of Pionius in the first person (Ἐγὼ δὲ πάλιν Πιόνιος) in
this same sentence points distinctly to the authorship of the Life.
Moreover it is shown in the discussion headed ‘The true and the
false Pionius,’ in the chapter on the Smyrnzean Letter in the general
introduction in my first volume (see I. p. 638 sq), that strong points of
resemblance exist between the Life and this Pionian postscript to the
Martyrdom, indicating the handiwork of the same person.

But who is this Pionius? Certainly not the martyr in the Decian
persecution. The phenomena seem altogether inconsistent with so
early a date for the work as A.p. 250. Our alternative therefore is

εἰμι, ἐπανέρχομαι) are not unfrequently
used, where the writer has not himself
already travelled downward on the same
road; e.g. Xen. Cyr. i. 2. 15 “Iva δὲ
σαφέστερον δηλωθῇ πᾶσα 7 Ilepoay πο-
λιτεία, μικρὸν ἐπάνειμι, Plato Symp. 211 ς
ἀρχόμενον ἀπὸ τῶνδε τών καλών ἐκείνου

ἕνεκα τοῦ καλοῦ ἀεὶ ἐπανιέναι, ὥσπερ ἐπ-
αναβαθμοῖς χρώμενον. ‘Thus it may signify
simply ‘to mount up,’ not only meta-
phorically, but literally; e.g. Xen. Held.
iv. 8. 35 ἐπανελθὼν eis τὰ ὄρη, Plato
Timaeus 22.¢ τὸ δ᾽ ἐναντίον κάτωθεν ἐπαν-
ιέναι [τὸ ὕδωρ] πέφυκεν.

428 LIFE OF POLYCARP

either a genuine writer bearing the same name but living at least a
century later, or a fictitious person wearing the mask of the martyr
Pionius and thus recommending his fiction under cover of a famous
name. ‘The martyr was known to have been a man of some literary
tastes and had taken a very lively interest in matters relating to
Polycarp. Reasons are given in the discussion on ‘The true and
the false Pionius’ for adopting the latter view, as more consonant
with the character of the work, and thus regarding Pionius as a
pseudonym. Duchesne also (p. 9) is disposed to regard the name
as a mask.

Against this supposition however it is alleged that the writer uses
language which he would have avoided if he had intended to assume
this character. He says (§ 22) that he had found the Letter of the
Smyrnzans in a copy ‘nearly worn out’ (σχεδὸν κεκμηκότα) by time ;
that the copy had been made by one Socrates or Isocrates from a
transcript by Gaius; and that this transcript of Gaius was copied from
the papers of Irenzeus. It is urged that the period which elapsed
between the death of Polycarp and the death of Pionius, having been
five years less than a century, was not sufficient for this genealogy of
documents (Zahn, G. G. A. p. 293 sq). This argument does not seem
to me to have much force. The copy of Irenzeus might have been nearly
coeval with the martyrdom; the copies of Gaius and Socrates might have
been made at short intervals; and thus ample time—half a century at
least—would be left for the ravages of time on the last-mentioned
copy- Moreover, forgers are apt to be blunderers. Hence it is quite
credible that our false Pionius overlooked the date of his genuine name-
sake, when he invented this genealogy. In the same way the false
Ignatius (PAz/ipp. 8), in a moment of forgetfulness, writes as from Syria
or Palestine (see above, p. 195 sq), though the martyr whose mask he
wears is represented at the time of writing to be in Italy. This gene-
alogy of manuscripts therefore is no solid objection where there are
two strong arguments on the other side; first, the suspicious fact that
the writer bears the name of one known to have taken an exceptional
interest in Polycarp’s martyrdom, and secondly the circumstance that he
shows himself wholly unscrupulous in inventing imaginary documents,
as well as fictitious history, whenever it suits his purpose. Zahn indeed
(p. 294) lays stress on the fact that the author nowhere represents him-
self as a distinguished person. But the ms breaks off abruptly just
where he was beginning to speak of himself. When he came to de-
scribe how he discovered the old copy of the Smyrnzan Letter by a
revelation from Polycarp himself, and to speak of the commemoration

BY PIONIUS. 429

of the martyr in later ages, then he would find his proper opportunity.
History recorded that the true Pionius was engaged in celebrating the
‘genuinum natale’ of Polycarp when he was apprehended, carried off to
prison, and finally put to death. Would not his false impersonator
connect this incident with the recovery of the Acts of Martyrdom,
which would be represented as leading to the revival of the com-
memoration ?

But when did this false Pionius live? He interests himself in the
Quartodeciman controversy, and he represents S. Paul (§ 2) as teaching
two things respecting the celebrating of Easter: (1) that it must be kept
during the feast of unleavened bread and not outside this season, as is
done by ‘the heretics, especially the Phrygians’; and (2) that it need
not of necessity be held on the fourteenth day. The second point is
a protest against the Quartodecimans. As Polycarp himself was well
known to have been a Quartodeciman, this statement could hardly have
been made till the earlier history of the Quartodeciman controversy had
passed out of memory. ‘The first injunction has reference to certain
Montanists and others in the 4th and 5th centuries, who like the former
disregarded the day of the week, but unlike them put aside the Jewish
lunar reckoning and adopted the Roman Calendar instead, celebrating
the Passion on a fixed day in March or April, which they supposed to have
been the actual day of the crucifixion, though differing among themselves
in their calculations (Epiphan. Haer. 1. 1, Sozom. & £. vii. 18,
mnon: Serm: 22 Pasch\7 \m -Chrysost.. Op. Vul. 2. Ρ' 2976: see
Duchesne p. το). This points to a time not earlier than the middle of
the fourth century: and no notice in the work suggests a prior date.

1 Epiphanius ascribes this practice to
‘certain others’ of the Quartodecimans,
and names viii Kal. April. (i.e. March 25)
as the day, saying that they derive it from
the Acts of Pilate, but adding that he
himself has found copies of these Acts in
which it is read xv Kal. April. (i.e. March
18), and mentioning other points of differ-
enceamong themselves. Ourextant copies
of the Acts of Pilate give viii Kal. April.
(see Tischendorf Act. Apocr. p. 205).
According to Sozomen ‘the Montanists
who are called Pepuzites and Phrygians’
adopted this principle of regulating their
Paschal festival by the sun rather than
the moon; but he represents them as
beginning the year with ix Kal. April.

(March 24) and thus arriving at viii Id.
April. (April 6) as their Paschal Festival,
and he states the astronomical principles
on which they made their calculations,

Hilgenfeld (Paschastreitt p. 348 sq,
Nov. Test. extra Can. Rec. p. 80, ed. 2)
considers that the Trecentius, against
whom the strictures of Peter bishop of
Alexandria (A.D. 300-311), as quoted in
theintroduction to the Chronicon Paschale,
p- 454 (ed. Bonn.), are directed, held this
same principle of a fixed day in the Solar
Calendar; and this is the view adopted
likewise by Schiirer de Passastreitighkeiten
etc. p. 250 sq in Zettschr. f. Hist. Theol.
1870. But the reasons alleged are not
satisfactory.

430 LIFE OF ‘POLYCARP

It may seem strange perhaps that an author, writing after the great
Christological disputes of the fourth and succeeding centuries had
begun, should not indicate his views on the points of dispute. But they
had no reference to the subject before him, and apparently he took no
special interest in them. The authors wide departure from authentic
history, wherever we are able to test his account of Polycarp by this
standard, forbids us to place the work any earlier, and indeed would
suggest a much later date, if it were possible. From this however we
are precluded by the fact that about the year 4oo the Life was known
and accepted; for Macarius Magnes (Afocr. ili. 24) cites as authentic
history two of the most stupendous miracles which it records, the
parching drought relieved suddenly by a downpour of copious rain
(δὲ 29—31), and the instantaneous replenishment of the widow’s empty
store-houses (§ 4).

Of the locality of the writer we cannot speak with so much confi-
dence. Yet there are notices in the narrative which suggest that he
lived in the neighbourhood where Polycarp’s memory was especially
revered. At all events he shows some local knowledge. Thus he
speaks (§ 3) of the ‘Ephesian’ gate of the city, omitting however the
word πύλη and thus indicating an acquaintance with the familiar language
of the Smyrnzeans. Again (ὃ 20) he mentions this same gate in another
passage, where also he calls it ‘ Royal’ (βασιλείας) ; and he is acquainted
with the myrtle tree growing over the grave of the martyr Thraseas hard
by. He possesses information likewise (whether correct or not, we are
unable to say) respecting the succession of the early bishops of Smyrna
both before and after Polycarp ($$ 3, 27). He is likewise aware of the
warm baths at the neighbouring city of Teos (§ 25); but the name
Lebadian (Λεβάδια) which he gives to them is not easily explained and
may perhaps betray some confusion. On the whole I should infer that
he was not himself a native of or resident in Smyrna, though probably
he had a casual knowledge of the place and may have belonged to
Proconsular Asia. The Acts of Pionius, evidently emanating from
Smyrna itself, show a knowledge of topographical details which is much
more striking.

Another feature in this Life, difficult to understand under any cir-
cumstances, is less inexplicable in a stranger than in a Smyrneean. The
earliest authentic tradition relating to Polycarp is altogether ignored by
our biographer. Irenzeus, the scholar of Polycarp, connects his master
directly with the Apostle S. John, and relates more than one incident
connected with their intercourse. He moreover states that Polycarp was
appointed bishop by Apostles. ‘The general tenour of early tradition

BY PIONIUS. 431

accords with the statements of Irenzus. But of this connexion with
the Apostles, and especially with S. John, our biographer in the extant
portion of the story says not a word. On the contrary he gives an
account which is irreconcilable with it. He represents Polycarp as
ordained deacon and priest by Bucolus his predecessor in the see, and
consecrated bishop by the bishops of the neighbouring towns. As he
shows some knowledge (direct or indirect) of the language of Irenzeus
elsewhere (see above, p. 426), it is quite possible that he introduced the
testimonies from Irenzeus, as cited by Eusebius, in the lost end of the
work. But, if so, it is difficult to conceive how he can have reconciled
them with his previous narrative.

Thus the biography is altogether valueless as a contribution to our
knowledge of Polycarp. It does not, so far as we know, rest on any
tradition early or late, and may probably be regarded as a fiction of the
author’s own brain. It has no other value than as representing the
opinions and practices of the latter half of the fourth century. From
this point of view, the detailed account of Polycarp’s election and con-
secration to the bishopric has the highest interest.

In the critical notes the Ms is designated by p, while the letters
D, F, H, stand for Duchesne, Funk, and Halloix respectively.
Where I have hazarded a conjectural emendation of my own, it is
marked conj.

1 tarp "ἢ anor diag, te Heli a tala}
kta able AR μῆσὶ alk δὲ aqollaed. ou vol godine
Aoi aegy«! wt So ΒΗΛ ΝΜ ΝῊ Roatan tol wear Be
Ahprabeote: mf AACE ΠΣ ΝΣ ΠΝ. poor sale
Bhs We Thm, too! ol ona eR, atte en ane
re ἐστ de sit, ith δή ἀρᾷ Raion did, λον
ΤῊΝ mnie spoldeduatt one vont WHE ih eae
Ae Mix: δὲ wolbuctrnsixondy τς ἀββαμν dignity oi whoo elena
eu GH), VOOR, OM ; Svan: ae eneda, af os area, τς οἱ
E OR i) oe ΠΝ Ἂν ee δ εν δὲ “ MPU ‘bas hel a ΤῊ eee

el UE et αν ΑΔΕ ταν) «{ hd ae pin ΥΩ ey
ἡ See Oa αι, το ΜΘ δὲ ong τα, nagar ὥρν ‘suit
bangeen:s δ τ ΣᾺ somal be stg seat ἢ ἬΝ, ἢ hie baie

Τὰ Ι͂ ᾿ bert ee 4 Ὧν boy 4 ΔῈΝ
atk ᾿ it ΕΣ ῷ a ἣν, κχἱ ἡ var ἘΝ Hest oh, at a ee ive eg ΣΝ ΣΎΝ
ἂν ΤῊΝ Ghee RED) «

ΜῊΝ χα Ἢ Pr ι ὌΝ i ag aan δὺ Roy ΓΝ At De ae Ws Bet ’ ?
a ἐπ wast, 70. nein! γέ tak eee ἡ ἘΝ ΤΑΣ ΠῚ ΠΝ

ΝΥ a
jo
tt : ὌΝ!
i .
> } ἢ ᾽ ᾿
ne . 4 : i
yh ᾿ ᾿
ἫΝ Β
ay Π a
ve Ἷ ᾿]
π᾿ f
a Ἱ Ἰ
Π ; 4 ᾿ ᾿
; Ce ᾿
δ ΠΤ ἢ
oe | Ἶ ν"} ‘i Ἶ ἣν
i > Ἢ ‘ i, " 7
‘ hg a
Liv nck oe ae be ae oh ind ana
sis γὴν d “Δ δεν ΝΣ ἡ νὰ δ᾿
ee κθ νι ΣΝ
«ΝΞ OE nak Ν 0 " ων RAR igh one oan sabres ἌΝΝΑ μὰ a μ᾿
hy we ἐν χὰ Ἂ Ὁ Hane ᾿ χὰ» δὴ θήν, x oe dash ΚΝ tia) ddl

oS chek Duty ἡ; is hey ; oe ἔν ΝΑ ἧχι; Sieh nat ΝΣ = μὴ a
iba ph), “Ube ela τ ὅτι Τὰ ἐν ἢ wh wy holes “

BIOZ IOAYKAPIIOY.

3 \ 5 ἊΝ ἊΝ > , 5 x »“» nw
I. ᾿Επανελθὼν ἀνωτέρω καὶ ἀρξάμενος ἀπὸ τῆς τοῦ
, 7 , > , \ “> 5
μακαρίου Παύλου παρουσίας εἰς Σμύρναν, καθὼς εὗρον ἐν
> 7, 5 an y
ἀρχαίοις ἀντιγράφοις, ποιήσομαι καθεξῆς τὸν λόγον, οὕτως
, lal
καταντήσας ἐπὶ τὴν τοῦ μακαρίου Πολυκάρπου διήγησιν.
ele
, nw wn
Γαλατίας κατιὼν κατήντησεν εἰς τὴν ᾿Ασίαν, τοῦ πολλοῦ

Ἔν ταῖς ἡμέραις τῶν ἀζύμων ὁ Παῦλος ἐκ τῆς

/, 3 A Ν A

κόπου ἀνάπαυσιν αὐτοῦ THY ἐν πιστοῖς ἡγούμενος μεγάλην
b) Loe) A coy: \ > / / N
ἐν Χριστῷ Ἰησοῦ εἶναι τὴν ἐν Σμύρνῃ, μέλλων λοιπὸν
> ΄ > ε ΄ ΤΣ a > a , \
ἀπιέναι εἰς Ἱεροσόλυμα. ἦλθεν οὖν ἐν τῇ Σμύρνῃ πρὸς

ζ ν 5 Ni > ~ 5 ΄ὔ 5 ’,

Στραταίαν, ὅστις ἀκουστὴς αὐτοῦ ἐγεγόνει ἐν Παμφυλίᾳ,
εν ad > ΄, \ oh ; cs ΄, > Ν
υἱὸν ὄντα Εὐνείκης θυγατρὸς Λωΐδος᾽ αὗται δέ εἰσι περι
res 4 τε » ͵

ὧν γράφων Τιμοθέῳ μέμνηται λέγων" τεῖς ἔν col ἀΝΥποκρίτοΥ

πιοτεῶοσ, ἥτις ENWKHCE πρῶτον ἐν TH MAMMH οοὺ Λωΐδι καὶ

Bioc TToAYKapTroy | βίος kal πολιτεία τοῦ ἁγίου καὶ μακαρίου μάρτυρος πολυκάρπου

ἐπισκόπου γενομένου σμύρνης τῆς ἀσίας p.

3 οὕτως] οὗτος p. 8 ἐν

Σμύρνῃ] D; εἰς σμύρνη p; εἰς σμύρνην F, but it should be σμύρναν.

I. Ἐπανελθὼν ἀνωτέρω] “ Tracing
my steps back to an earlier point.
On the mistaken interpretation of
these words and on the erroneous in-
ferences drawn therefrom see above,
Ῥ. 426 sq.

5. Ἔν ταῖς ἡμέραις κιτ.λ.] Apparently
intended for the same journey which
is recorded in Acts xviii. 23, 24, xix.
I; see above, I. p. 463.

7. τὴν ἐν πιστοῖς] sc. ἀνάπαυσιν, ἴο
be understood from the preceding
ἀνάπαυσιν of the predicate.

8. τὴν ἐν Σμύρνῃ] No visit of 5. Paul
to Smyrna is recorded in the Acts.
On the evangelization of Smyrna, see
above, I. p. 462, and III. p. 343.

IGN. Ill.

10. Srparaiay] He is mentioned
A post. Const. vii. 46 Σμύρνης δὲ ᾿Αρίσ-
των πρῶτος [ἐπίσκοπος], μεθ᾽ ὃν Στρα-
ταίας ὁ Λωΐδος καὶ τρίτος ᾿Αρίστων, from
which passage our author may pos-
sibly have derived his information.
The name Srparevos (Στράτιος) occurs
occasionally, but not Srparaias (Srpa-
téas) so far as I have observed. See
above, I. p. 463.

ev Παμφυλίᾳ] The abode of Timo-
thy is placed by S. Luke not in Pam-
phylia, but in Lycaonia ; Acts xvi. I.
For the Apostle’s visits to Pamphylia,
see Acts xili. 13 56, XIV. 24 Sq.

12. γράφων Τιμοθέῳ] ΘΕ 2 dame
#5

434 LIFE OF POLYCARP (1

n ͵ 3 ’ ε > ΄ ΕΥ̓ Ν
TH μητρί coy Εὐνείκη: ὡς ἐκ τούτου εὑρίσκεσθαι τὸν Στρα-
ταίαν ἀδελφὸν Τιμοθέου. παρ᾽ ᾧ εἰσελθὼν ὁ Παῦλος καὶ
» \ a
συναγαγὼν τοὺς ὄντας πιστοὺς λελάληκεν αὐτοῖς περί τε
τοῦ πάσχα καὶ τῆς πεντηκοστῆς, ὑπομνήσας αὐτοὺς περὶ
la »» \ lay Ψ
καινῆς διαθήκης ἄρτου καὶ ποτηρίου προσφορᾶς: ὅτι δεῖ
- 5 1 ~ nA
πάντως ἐν ταῖς ἡμέραις τῶν ἀζύμων ἐπιτελεῖν, κρατεῖν δὲ
ee) la
τὸ καινὸν μυστήριον πάθους Kal ἀναστάσεως: ἐνταῦθα yap
Ψ Ε
φαίνεται ὁ ἀπόστολος διδάσκων ὅτι οὔτε παρὰ τὸν καιρὸν
A lal lal ν A
τῶν ἀζύμων Set ποιεῖν, ὥσπερ οἱ ALPETLKOL ποιοῦσι, μάλιστα
ιν, » \ ΄ > > ἡ ,
ot Φρύγες, ovre μὴν πάλιν ἐξ ἀνάγκης τεσσαρεσκαιδεκάτῃ"
lal SS
οὐδὲν yap περὶ THs τεσσαρεσκαιδεκάτης ὠνόμασεν, ἀλλὰ
A A \
ἀζύμων, πάσχα, πεντηκοστῆς, κυρῶν TO εὐαγγέλιον.
Ν ἴω »
III. Mera δὲ τὴν τοῦ ἀποστόλου ἀφιξιν διεδέξατο ὁ
τ fo \ ὃ ’, id Les 3 > ’ Ὄ \
Στραταίας THY διδασκαλίαν Kal τινες τῶν μετ᾽ αὐτόν, ὧν τὰ
ἃ Ν ε . ε ων
μὲν ὀνόματα, πρὸς ὃ δυνατὸν εὑρίσκειν, οἵτινες καὶ ὁποῖοι
\ nx»
ἐγένοντο, ἀναγράψομαι" τὸ δὲ νῦν ἔχον σπεύσωμεν ἐπὶ τὸν
Πολύκαρπον.
ry) \ Bie ἘΞ δ ᾿ \ ain 9
Οντος τινὸς ἐν Σμύρνῃ κατὰ τὸν καιρὸν ἐκεῖνον ἐπι-
σκόπου ᾧ ὄνομα Βουκόλος, γυνή τις ἐν ταῖς ἡμέραις ἐκείναις
> 5 Ν ss / A ’ὔ 5 » 5 lal
ἣν εὐλαβὴς καὶ φοβουμένη τὸν Θεόν, ἐν ἔργοις ἀγαθοῖς
ΕἾ , “-" » ,ὔ ,ὔ ἊΝ Ν ν
ἀναστρεφομένη, ἢ ονομα Καλλιστώ: ταύτῃ ἀποσταλεὶς αγ-
ε
γελος παρὰ Κυρίου παραστὰς ἐν ὁράματι νυκτός φησι"
Καλλιστώ, ἀναστᾶσα πορεύθητι ἐπὶ τὴν καλουμένην Ἔφε-
/ Ny 3 4 » be «ε ,
σιακήν, Kal ὀλίγον ἔμπροσθεν προελθούσῃ σοι ὑπαντή-

10 τεσσαρεσκαιδεκάτῃ] τεσσαρισκαιδεκάτῃ p, and so below τεσσαρισκαιδεκάτης.
24 προελθούσῃ] προελθούσης p. 26 αὐτοὺς] αὐτοῖς p. 28 τοῦτο τῷ

8. διδάσκων ὅτι κιτ.λ.1 On this pas- speculations on the expression so
sage see above, p. 429. rendered. On the succession of the

12. ἀζύμων, racxa,k.t.r.]| This punc- early bishops of Smyrna, see above,
tuation will, 1 think,commend itself. 1. p. 463 sq.

It had struck me independently, be- 23. ᾿Εφεσιακήν] sc. πύλην, the word
fore I saw it suggested by Zahn. being understood as e.g. in John v.
14. τῶν per αὐτόν] ‘his successors” 2. This Ephesian gate is mentioned

The words are translated by Bolland again below (ὃ 20), where it is also
(p. 696) ‘alii quidam cum ipso’,as if called ‘ Royal.’ See also Aristid. Of.
τῶν per αὐτοῦ, and Zahn (Paty. 1. p. 450 τοῦ βαλανείου τοῦ πρὸς ταῖς
Afost. ττ. p. 169) has founded some πύλαις ταῖς εἰς "Eheoor φερούσαις. Is

11] BY PIONEUS:

435

¥ , ¥ > ε a , a »
σουσιν ἄνδρες δύο, ἔχοντες μεθ᾽ ἑαυτῶν παιδάριον ᾧ ὄνομα
\
Πολύκαρπος. ἐπερώτησον αὐτοὺς εἰ πράσιμόν ἐστιν: τῶν

Ἂ > , ν , \ ἃ 3 ’ 4 Ν
δὲ εἰπόντων ὅτι Ναί, δὸς ἣν ἀξιώσουσι τιμήν, καὶ παραλα-
βοῦσα ἔχε μετὰ σεαυτῇ" ἔστι δὲ τοῦτο τῷ γένει ἀπὸ
5 “ ε Ἃ » “ A 5 A 5 Ἄ ἣν A
ἀνατολῆς. ἡ δέ, ἔτι τῆς φωνῆς αὐτῇ ἐνηχούσης Kal τῆς

Δ bean) 7, Ἂς aA , 5 Va 7 Ν
καρδίας αὐτῆς φόβῳ καὶ χαρᾷ πηδώσης, ἀνεκάθισέν τε καὶ
μετὰ σπουδῆς ἀνηγέρθη, καὶ μὴ μελλήσασα τὸ προσταχθὲν
> , ε ,ὔ Ν Ν ’ὔ Sax δὴ 4 ,
ἐποίει: ῥοίζῳ δὲ καὶ δρόμῳ ἐπὶ τὴν προειρημένην πύλην
5 che Seis Eur Ὁ Aine
ἦλθεν. καὶ εὗρεν καθὼς εἶπεν αὐτῇ ὁ ἄγγελος, παραλαβοῦσά
TE ἤγαγεν εἰς τὸν οἶκον, καὶ ἠγαλλιάσατο ἀνατρέφουσα
κοσμίως καὶ παιδεύουσα τὴν ἐν Κυρίῳ παιδείαν, ὁρῶσά τε
τὸ νουνεχὲς αὐτοῦ καὶ κόσμιον καὶ τὸ πρὸς θεοσέβειαν
3 ΄, 3 ΄ x \ Eee A Ν a es
ἐπιτήδειον ἐξεπλήσσετο. ἦν δὲ αὐτῇ TH μὲν στοργῇ υἱός,
“ A ο lal
τῇ δὲ ὑπεροχῇ τῶν οἰκετῶν, ὅσῳπερ δὴ προέκοπτεν TH
ἡλικίᾳ, καὶ διοικητὴς τῶν ὑπαρχόντων ἐγένετο. καὶ δὴ καὶ
τὰς κλεῖς τῶν ἀποθηκῶν ἐδεδώκει ἐν χειρὶ αὐτοῦ.

LV?

μῆσαι, κατέλιπεν τῆς οἰκίας φύλακα τὸν Πολύκαρπον.

3 \ ,ὕ Ὡς ὦ aN ΄ eS
Evzreu δέ ΤΟΤΕ EYEVETO QAUTYV XPovov τινα ἀποδη-

εἰσιόντι δὲ αὐτῷ μετρεῖν τοῖς οἰκείοις τροφὰς ἠκολούθουν
χῆραί τε καὶ ὀρφανοὶ καὶ πλεῖστοι ἐκ γειτόνων, ὅσοι τῶν
πιστῶν ἦσαν πτωχοί, καὶ ἠξίουν λαμβάνειν, ὁ μὲν σῖτον,
ὁ δὲ

5 δὸ ¥ Ν “~ 5 “2 (0 \ Ν “ ΄“
εκ WALOOS EK ov TO Τῆς EVTOLLAS PAUY UA, κα TAS TOU Θεου

ε NG » » Mey ¥ Ψ

οἱ δὲ οἶνον, ἄλλοι ἔλαιον, καὶ εἴ τι ἔχρῃζεν ἕκαστος.

5 Ν 5 Lal Lal ἴω ͵ὕ Ἀ lat nw , ΓΥ

ἐντολὰς ἐν τῷ τῆς ψυχῆς πίνακι καὶ τῇ τῆς καρδίας πλακὶ
, A , ἘΣ Ψ 3 x \ n

δακτύλῳ Θεοῦ πνεύματι ἁγίῳ ἀναγεγραμμένας ἔχων, τὸ τῷ

γένει] τούτῳ τὸ γένος H.
DF; κατέλειπεν p.

30 ἀνεκάθισέν] ἀνεκάθησέν p.
44 χῆραι] χῆρες p-

42 κατέλιπεν]

this the same place which is men-
tioned in the Smyrnzean inscription
C. 1 G. 3148 (11. p. 712 sq) στρώσειν
τὴν βασιλικὴν .. τὴν βασιλικὴν στρώσειν
τὴν πρὸς τῷ βουλευτηρίῳ καὶ χαλκᾶς
τὰς θύρας ποιήσειν: If the ‘pavement’
suggests a road, the ‘doors’ imply a
gate. Perhaps there was both a
βασιλικὴ ὁδός and a βασιλικὴ πύλη at

this place.

35. παιδεύουσα «.t.A.] See the note
on Polyc. P77. 4.

44. ἐκ γειτόνων] ‘from the neighbour-
hood’, used like ἐν γειτόνων, és γειτό-
νων ; see G. Dindorf in Steph. 7%es.
S. V. γείτων.

49. τῷ αἰτοῦντι κιτιλ.] From Matth.
ν 42, luke vie 70:

9. 2

426 LIFE OF POLYCARP [1Vv

> a ͵ ' 3 ΄’ ὃ , Ἁ 4 , 3 0 »
αἰτοῦντί ce δίλου, ἐποίει δή, καὶ οὕτως πάσας ἀποθήκας
9 Ls 3 , La ᾽ 3 ’
ἐκένωσεν, ἀφθόνως τοῖς δεομένοις ἐπιδιδούς.
V. ᾿᾽ἘἘπεὶ δέ ποτε ἧκεν ἡ Καλλιστὼ διὰ χρόνου, εἷς τις
A 9 an \ 5 Ae : \ , > , ,
τῶν οἰκετῶν προσδραμὼν αὐτῇ ἔφη" Σὺ μέν, ὦ κυρία, πάντας
x 9 A 5 \ ε 4 ἴω , 4 5
τοὺς οἰκογενεῖς σου οὐδὲν ἡγησαμένη, τῷ παιδαρίῳ τούτῳ ἐξ 5
ἀνατολῆς ἥκοντι πάντα ἐνεχείρισας: ὁ δὲ παρὰ τὴν σὴν
3 , 9 , , 9 > IQA ε , ε
ἀποδημίαν, ἐκφορήσας πάντα ὅσα ἣν, οὐδὲν ὑπελείπετο. ἡ
an “-“ A ¢ A Ν
δὲ τῇ χαλεπῇ τοῦ κατηγόρου φωνῇ διαταραχθεῖσα (ἱκανὴ
Ν A + ae] “ \ 3 A , >) 9,
yap διαβολὴ καὶ ἠρεμοῦσαν ψυχὴν ἀνακινεῖν, μάλισθ᾽ ὅταν
La 5 Ἂν
φαντασίαν τῆς ἀπὸ χρημάτων βλάβης ἐμφαίνει) διῴδησεέν το
\ ΄ Ν la)
τε TO φρόνημα καὶ θυμοῦ ἐνεπίπλατο, καὶ μάλιστα μεγίστην
ε Ἂν 3 ε wn A
ἡγουμένη συμφορὰν εἰ ὁ θεοφιλὴς καὶ ὑπὸ Θεοῦ αὐτῇ δοθεὶς
,
ἀσώτως κατηνάλωσε πάντα: οὔπω yap ἠπίστατο εἰς τί
αὐτοῖς ἐκεῖνος ἐχρήσατο' διὸ καὶ πολυσχιδεῖς αὐτῇ ave-
φύοντο λογισμοί. εὐθὺς οὖν ὀνόματι ἐκάλει ἸΤολύκαρπον λέ- 15
΄’ “Ἵν
γουσα" | Πολύκαρπε᾽ ] τῷ δὲ ὑπακούσαντί φησιν: Κόμιζε τὰς
“Ὁ ~ > ~ > Ἂς, \ ’ » 5 Le!
κλεῖς τῶν ἀποθηκῶν: ἐπεὶ δὲ κομίσας ἡνοιξεν, εἰσελθοῦσα
ἐπεσκόπει, καΐ τι θαυμαστὸν τῆς μεγαλουργίας τοῦ Κυρίου
ΕἸ A <7 mM 2) Pp ε Ν \ 5 Ν > , ,ὕ Ν
Ιησοῦ Χριστοῦ ἐγένετο: ὁ μὲν γὰρ εἰσιὼν ἐστέναξέν τε καὶ
προσηύξατο εἰπών: Θεὲ Κύριε ὁ πατὴρ τοῦ ἀγαπητοῦ cov 29
δό ε 2 v ΄’ aA , Ἣλ “ λ ,
παιδός, ὁ ἐν παρουσίᾳ τοῦ προφήτου σου ιοῦ πληρώσας
\ a A A 9
τὰ ἀγγεῖα τῆς Σαραφθινῆς χήρας, ἐπάκουσόν μου, Wa ἐπ᾽
ὀνόματι τοῦ Χριστοῦ εὑρεθῇ πάντα πεπληρωμένα. καὶ οὕτως

ε / , 4 ε A 3 Ν ,
εὑρέθη πάντα πεπληρωμένα, ὡς νομίσασαν αὐτὴν καταψεύ-
I οὕτως] οὗτος p. το διῴδησέν]
διοίδησέν p.
σχεδεῖς pDF.
ἀραφθινῆς p.

4 προσδραμὼν] προδραμὼν p.

14 ἐκεῖνος] Ἐ᾿ ; ἐκείνοις pD. πολυσχιδεῖς} πολυ-
τό Πολύκαρπε] DF; om. p. 22 Σαραφθινῆς]
26 δέρειν] conj.; om. pDF. The sense requires this or

26. ἥπλωσεν ἑαυτὸν] ‘he acted frank- in Mart. Polyc. 14.
ly, with simplicity, comp. M. Anto- 38. Καλλιστοῦς] Previous editors
nin. iv. 26 ἅπλωσον σεαυτόν. But the have acquiesced in Καλλιστῶ, but 1

expression is sometimes used in a
literal sense, ‘ to stretch oneself out,’
e.g. Joann. Malal. Chron. xviii. p.
472 (ed. Bonn.).

30. ὁ Θεὸς καὶ πατὴρ κιτ.λ.] An imi-
tation of Polycarp’s own language

know no authority for this form of
the genitive.

40. τῆς ἀνατολικῆς κιτ.λ.] The con-
struction is doubtful, but the sense
suggests that ῥίζης is a loose genitive
after ἄνθος, while καρποῦ seems to be

v] BY PIONIUS, 437

σασθαι τὸν δοῦλον χαλεπαίνειν καί τισι τῶν οἰκετῶν Tapa-
κελεύεσθαι δέρειν! φθάσας δὲ ὁ Πολύκαρπος ἥπλωσεν
e Ν 4 \ “A > 5 Ν ε ΄, ν 5 \ \
ἑαυτὸν λέγων: Μὴ δῆτα dv ἐμὲ ὑβρίσῃς ἕτερον, ἐμοὶ δὲ
GI > ΄ λ , , 3 \ 3 , 3 Ν
μάλλον ἐμφόρει Tas τούτου πληγάς: οὐ γὰρ ἐψεύσατο, ἀλλὰ
Ψ ΕἾ ΄ὕ A 3 Ν ΄,ὕ 3 ’ > \ Ν 3 ΧΝ
ἄξιος ἐπαίνου τῆς εἰς τὴν δέσποιναν εὐνοίας: ἐγὼ δὲ ἐπεὶ
\ Lan 25 , Oe > , ε Ν \ \
μὴ κακῶς ἐδαπάνησα ahd’ εἰς πτωχούς, ὁ Θεὸς καὶ πατὴρ
τοῦ εὐλογητοῦ ᾿Ιησοῦ Χριστοῦ καὶ τοὺς πεινῶντας ἐνέπλησεν
ἽΝ , \ » A
καὶ πέμψας τὸν ἄγγελον αὐτοῦ σοὶ τὰ σὰ ἀπεκατέστησεν,
ο \ ἃ an an
ἵνα καὶ σὺ σχοίης κατὰ τὸ ἔθος ὃ ποιεῖς ἐπιδιδόναι πτωχοῖς.
A 3 , Ἄν aA »» ε Ν SLA,
ταῦτα ἀκούσασα Kal ἰδοῦσα ἔμφοβος ἡ Καλλιστὼ ἐγένετο,
ἔτι καὶ μᾶλλον προσθεμένη τῇ πίστει καὶ τοῖς ἀγαθοῖς
ϑ, ν , ea 4 5 cs \ >
ἔργοις, wate γενέσθαι αὐτῇ Πολύκαρπον εἰς υἱόν, καὶ ava-
la A \ an
λύσασαν ἐν πίστει καταλιπεῖν αὐτῷ Ta ὑπάρχοντα αὐτῆς.
ΝΙ. Μετὰ δὲ τὴν κοίμησιν τῆς Καλλιστοῦς ἐν πολλῇ
προκοπῇ τῆς ἐν Χριστῷ πίστεως καὶ τῆς κατὰ τὴν ἀγαθὴν
΄ὔ ε , 3 ἔκ ἊΝ las 3 lal Εἰ
πολιτείαν ὁ ἸΪολύκαρπος ἐγίνετο. καὶ τῆς ἀνατολικῆς ῥίζης,
\ \ » a , A - » ε Ἄ
κατὰ τὸ ἄἀοκνον τῆς φιλοπονίας, δεῖγμα ἔφερεν ἄνθος, ὡς ἂν
ΕΝ , ΕἸ an A Ta , 3
εἰποι τις, μέλλοντος ἀγαθοῦ καρποῦ. φιλομαθεῖς γάρ, εἰ
΄ Ψ \ (a a / A ε \
Kat τινες ἄλλοι, καὶ προσφυεῖς ταῖς θείαις γραφαῖς ot τὴν
3 \ 3 a y 3 \ \ 3 ΄, 3 Ν Ν
ἀνατολὴν οἰκοῦντες ἄνθρωποι. εἰς δὲ τὴν ᾿Ασίαν ἀχθεὶς καὶ
ἐν τῇ Σμύρνῃ κατὰ Θεοῦ θέλημα ἐλθών, καταμαθών τε τοὺς
τῶν ἐγχωρίων τρόπους καὶ τούτων πολὺ διαστήσας ἑαυτόν,
oy. ε » Ν , a lal ε ’ὔ , Ν
ἔγνω ὡς ἄρα παντὶ δούλῳ Θεοῦ πᾶς ὁ κόσμος πόλις], πατρὶς
\ Thee ΄, ε , 3 A Ν a 5 3
δὲ ἡ ἐπουράνιος Ἱερουσαλήμ: ἐνταῦθα δὲ παροικεῖν, ἀλλ

some similar word. 29 ἄξιο5] p; ἀξιός ἐστιν DF. 36 αὐτῇ]
αὐτὴν p. 38 Καλλιστοῦς] conj.; Καλλιστῶ pDF. 39 Kal] txt D;
add. 77 p; add. ἐκ F. 43 προσφυεῖς] προφυεῖς p. 47 πόλις]

conj. (see ὃ 29); om. p. [Ὁ suggests φυγὴ or οἰκήσιμος, which latter F adopts.

governed by δεῖγμα.

42. φιλομαθεῖς yap κ-τ.λ.] Duchesne
suggests that our biographer may
have had in his mind the biblical
studies of the Antiochene school,
Lucian, Dorotheus, and others.

47. πόλις] This insertion is justified
by § 30 ἐπακούσατέ pov τοῦ παροίκου
kal παρεπιδήμου, ᾧ πᾶσα πόλις ξένη διὰ

τὴν ἐπουράνιον πολιτείαν καὶ πᾶς ὁ
κόσμος πόλις διὰ τὴν τοῦ κτίσαντος
τὰ πάντα Θεοῦ δωρεάν. See Epist. ad
Diogn. 5 πατρίδας οἰκοῦσιν ἰδίας ἀλλ᾽ ὡς
πάροικοι᾽ μετέχουσι πάντων ὡς πολῖται,
καὶ πάνθ᾽ ὑπομένουσιν ὡς ξένοι πᾶσα
ξένη πατρίς ἐστιν αὐτῶν καὶ πᾶσα πα-
τρὶς ξένη.

48. παροικεῖν κιτ.λ.] For the distinc-

43ὃ LIFE OF POLYCARP [vr

aA ε 5 \ '
οὐ κατοικεῖν, WS Ξένοι κἀὶ πὰρεπίλημοι τετάγμεθα. καὶ δὴ
ταῦτα διασκοπούμενος ἐπ᾽ εὐφροσύνῃ θείᾳ νύκτωρ τε καὶ
> ε ΄,ὕ e \ 9 ὃ 5 ν 7 ,
pe? ἡμέραν ἑαυτὸν ὅλον δι’ ὅλου, ὥσπερ καθωσιωμένον
, A A lal
ὁλοκαύτωμα, προσενήνοχε Θεῷ, τοῖς μὲν ἐν ταῖς θείαις ypa-
φαῖς γυμναζόμενος λογίοις, ταῖς δὲ διὰ προσευχῶν ἐνδελε-
χέσι λειτουργίαις καὶ τῇ πρὸς πάντας τοὺς χρήζοντας ἢ
“A ey > ΄,ὔ ,ὔ ‘\ Lal Χ Ν ’
σπουδῆς ἢ ἐπιδόσεως κηδεμονίᾳ καὶ τῇ κατὰ τὴν δίαιταν
iA , Ν aA fal la
αὐταρκείᾳ. σιτίοις TE γὰρ τοῖς μὲν παροῦσι λιτοῖς TE καὶ
ἀπεριέργοις ἐχρῆτο, ἐσθῆτι δέ, ὡς αὐτὸ μόνον τὸ χρειῶδες
- ,ὔ ΄ὔ ν δ “a \ \ lal 7
ἀπήτει, θάλπους ἕνεκα καὶ τῆς κατὰ TO σῶμα σώφρονος
>
εὐκοσμίας ἀμφιέννυσθαι.
Ν Ἂν > a
VII. Ta δὲ πλεῖστα ἢν ὑπαναχωρῶν, οὐκ ἐν δημοσίοις
+ 5 , 2 50. ν > Ν 3 lal (2 ,
οὔτε ἐπιφανέσι τόποις, οὐδ᾽ ὅθεν ἣν τὸν ἐκ τῶν ὁρώντων
5» a > Ν Sen , ,, ἈΝ
ἔπαινον καρποῦσθαι. ἦσαν δὲ αὐτῷ διατριβαΐ, οἴκοι μὲν
ai πλεῖσται, αἱ δὲ ἐν προαστείοις ἐν οἷς av ἣν μάλιστα
ἀμελοῦντα τὸν πολυδημώδη τάραχον ἐκφεύγειν, ἐπισταμένῳ
μ πολυδημώδη τάραχ γειν, μένς
ἊΨ ie «ε Ν ~ Ν 2 / lal
ὡς apa χρήζει ἡ ψυχὴ σταθερᾶς Kal ἀνεπιμίκτου κακῶν
ὄψεώς τε καὶ ἀκοῆς. κἀκ τούτων ἣν ἐσταλμένος τῷ τε κατὰ
΄“ nw A nw
TOV νοῦν φρονήματι καὶ τῷ κατὰ τὸ σῶμα σχήματι: βάδισμα
Ν Ἂ ἘΣ 5 i ε ie \ Ν ΄)
γὰρ πρεσβυτικὸν ἣν ἐν νεαζούσῃ ἡλικίᾳ, καὶ τὸ βλέμμα
> a 3 / a \ Nie , \ N ,
ἀνδρεῖον, ἀπηλλαγμένον τῆς πρὸς τὰ ὁρώμενα κατὰ τὸν βίον
προσπαθείας. εἰ δέ τινες τῶν συναντώντων αὐτῷ κατενόουν
\ lal lat
τὸ πρόσωπον, ἐρυθήματος ἐνεπίμπλατο καὶ διὰ τῆς ἐν αὐτῷ
αἰδοῦς αἰδέσιμον ἑαυτὸν κατεσκεύαζεν. τῷ γὰρ ἐρυθρῷ χρώ-
ματι διὰ τοῦ σώματος, ὥσπερ δι’ ἐσόπτρου, αἵ τῶν σοφῶν
διορῶνται ψυχαί. εἰώθει δὲ καὶ τῶν προσφοιτώντων καὶ

16 ἀμελοῦντα] DF; ἀτελοῦντα p. Perhaps we should read ἀτημελοῦντα. 25
ἐν αὐτῷ] psD; ἐν αὑτῷ F. 26 τῶν] om. H. καὶ καθομιλεῖν] 1); καὶ
ὁμιλεῖν F; καιθ᾽ ὁμιλεῖν p. 38 ἣν] DF; om. p. 43 ἄπρακτα] pDF; ἄπρατα

conj. Mayor; see below, p. 466. 48 ἐπεπόθει] conj.; ἐπεποίθει psDF. Evidently

tion of παροικεῖν, κατοικεῖν, and forthe [6] passage ὃ 30, παροίκου καὶ mapemt-
conception of the Christian’s posi- δήμου, our author has followed 1 Pet.
tion as a παροικία, see the note on ii. 11, which is founded on the Lxx
Clem. Rom.1. The combination ξένου of Gen. xxiii. 4, Ps. xxxviii (xxxix).
καὶ παρεπίδημοι is taken from Heb. xi. 13.

13. On the other hand in the paral- 4. ὁλοκαύτωμα] The application to

BY PIONIUS. 439

vit]

A 3 ’ ἣν Ν > , ον ’
καθομιλεῖν ἐσπουδακότων τοὺς μὲν ἀδολέσχας καὶ ληρώδεις,
εἰ οἷόν τε αὐτῷ, ἐκτρέπεσθαι καὶ φεύγειν προφάσει τοῦ
τετᾶσθαι ἐπί τι σπουδαῖον καὶ μὴ προσεσχηκέναι τῷ συναν-

nw aw \
THoavTe: εἰ δὲ συνέβη περιπεσεῖν, μόνον ὑπὲρ τοῦ μὴ δόξαι
ὑπεροπτικὸν εἶναι ὀλίγα τινὰ ἀποκρινόμενος ἐπαύετο. τοιοῦ-
5 \ \ 3 Ὁ 3 > 3 a \ Ν Ν
τος ἣν πρὸς τοὺς ἐξ ὧν οὐκ ἣν ὠφεληθῆναι. τοὺς δὲ κακοὺς
΄ , as Ἅ a 3 ΄ὔ Ate) Nvcs: ,
καθάπερ κύνας λυσσῶντας ἢ θῆρας ἀγρίους ἢ ἑρπετὰ ἰοβόλα
of \ “A nA ᾿
περιΐστατο" ἐμέμνητο γὰρ τῆς λεγούσης γραφῆς: μετὰ an-
Apoc ἀθώου ἀθῶος ECH KAl μετὰ ἐκλεκτοῦ ἐκλεκτὸς Kal
᾿ a , a) 3 la
μετὰ cTpeBAOY λιλοτρέψειο. τοῖς δὲ ὠφελεῖν δυναμένοις ἐπὶ
πλεῖστον συνῆν, καὶ μάλιστα ὧν μὴ μόνον ἐκ τῶν λόγων
3 Si Ne) an + 3 3 , A
ἀλλὰ Kal ἐκ τῶν ἔργων ἣν ὠφέλειαν καρποῦσθαι.
ΔΗΉΠΗΕ
,ὔ » zz 4 \ ,
πόλιν, εἴ ποτε συνετύγχανον ξυλοφόροι καὶ μάλιστα πρεσ-

βῦται, συνέπασχέν τε τῆς ἀχθοφορίας ἕνεκα, καὶ συμπορευό-
μενος ἀνηρώτα εἰ ἅμα τῷ εἰσελθεῖν πιπράσκει τὸ PopTiov:
τοῦ δὲ ἀποκρινομένου ὅτι ἐνίοτε ἤδη ἑσπέρας ἄπρακτα εἴη,
ἐπιδοὺς αὐτῷ τὴν τιμὴν ἦγεν παρὰ τὰς ἄγχι τῇ πύλῃ
οἰκούσας χήρας" καὶ ταύταις μὲν τὴν χρῆσιν τῶν ξύλων, τῷ
δὲ τὴν ἀπόλαυσιν τῆς τροφῆς τῆς ὥρας ἐχαρίζετο.

ee
μᾶλλον ἐπεπόθει τὴν θεοσέβειαν" διέγνω δὲ ὡς ἄρα οἰκεῖον

3 Ν \ ἊΣ 3 Ν la) 5 ἈΝ ν 5, Ὗ
Evzrec δὲ HKEV εἰς Τὴν TOV ἀνδρὸς ωραν, ετι και

5 ’ὔὕ 5 iA ν Me > 4 , ,
ἀσκήσει ἐλευθερία, ἥτις περιγίνεται ὀλίγοις μέν, μάλιστα
lal 5 Ψ' Ν 9 ’ “A lal 3 ’
τοῖς ἀδούλωτον καὶ ἀπαρεμπόδιστον τῆς ψυχῆς εἰληφόσι
la) la ἃ le)
παρὰ Θεοῦ κεκτῆσθαι πτερόν’: ὃς THY ὑπέργειον μᾶλλον Kat
EVTETH ἠξιῶται πολιτείαν, μὴ κατασπώμενος ἐπὶ γῆς τῷ τοῦ

this cannot stand, and I have restored what seems to be the right reading. 49
ἀσκήσει] part of the x and the whole of the 7 are obliterated in p. 50 ἀπαρεμ-
πόδιστον) ἀπαραμπόδιστον psD. 51 κεκτῆσθαι] σθαι is in a later hand in p.

52 ἠξιῶται] A word like λαβεῖν seems to have fallen out.

Polycarp is from Mart. Polyc. 14.

9. ἐσθῆτι δέ] sc. ἐχρῆτο (ὥστε) ap-
φιέννυσθαι. This seems the most
probable construction, if indeed the
text is not mutilated.

22. προσπαθείας] ‘propensity’, for

προσπάθεια is the opposite to ἀντιπά-
Gera, e.g. Isid. Pelus. EZfpzsz. i. 310
προσπάθεια μὲν οὐκ ὀξυδορκεῖ, ἀντιπά-
θεια δὲ ὅλως οὐχ ὁρᾷ.

34. μετὰ ἀνδρὸς ἀθώου κ-τ.λ.] From
Ps. xvii (xviii). 26, 27.

440 LIFE OF POLYCARP

[1x

> ἈΝ ἣν ε A lal \ Ἂν id
ἀπροσδεὴς yap ἡμῶν τῶν κατὰ τὸν βίον
ἐπιτηδείων οὐδὲ εἷς, προσδεέστεροι δὲ μᾶλλον οἷς ἡ πολυ-

γάμου δεσμῷ.

’ Ν ’ » 5 ’ὔ Mf ’
δάπανος καὶ φιλόκοσμος οἴκαδε ἐγκαθώρμηται γυνή" τάς
τε ἐκ ταύτης περιστάσεις καὶ ἀηδίας ἐλογίζετο, ὡς οὐκ
εἶ

y , \ ͵ \
μὲν yap ἄσωτος εἴη, ws φησι Σολομών, mectdc zHAoY θγμὸς
a ἴω \ z
ἀνδρός: εἰ δὲ σωφρονεῖ, κεκομπῆσθαί τε καὶ τὸ φρόνημα
διεγηγέρθαι-: ὡς κρεῖττον μάλλον ἐν ἐρημίὰ οἰκεῖν, H META’
ν \ > Ν 4
ὅλως δὲ οὐδεὶς βίου

“. A > lal x ’
ὡραϊσμὸς ἀπὸ τῶν ἐπουρανίων κατώκειλεν αὐτοῦ τὴν ψυχήν"

» Sane 3 A \ » 3 / ,
EVEOTLY επιποαν εὐρηναιον και EVOLOV ἐκτελέσαι βίον.

Γυνδικὸς μαχίμου KAI FAWCCMAOYC.

» an Ta \ an lal
εἰώθει δὲ λέγειν ὡς dpa εἴη αὐτῷ ὡραῖα τὰ τοῦ Χριστοῦ
“ ta c a ' \
ῥήματα καὶ προφητῶν καὶ ἀποστόλων" ὡρλῖος κάλλει πὰρὰ
TOYC YIOYC τῶν ἀνθρώπων, ἐξεχύθη ἢ χάρις ἐν χείλεοί coy:
καί: ὡς @Palol οἱ πόλες τῶν εὐγὰγγελιζομένων ἀγδθᾶ.. παι-
Y A Ν
δοτροφίας τε ἕνεκα καὶ τῆς περὶ τὰ ἔγγονα ἐπιμελείας καὶ
las > , » , , Gy \
τῆς ἀκολουθούσης οἴκαδε θεραπείας διελάμβανεν, ὅσων μὲν
/ ν
δεήσει χρήζειν τὸν τούτοις συμπλεκόμενον, ὅσας δὲ περι-
la , >
στάσεις καὶ ἀσχολίας ἔχειν, φροντίδας τε τῆς τούτων ἀνα-
στροφῆς, καὶ οἷα νοσηλευομένων παίδων τοῖς γεννήτορσιν
+ \ > ᾽ν Ὁ» iA τὰ vy Ν \
ἄχθη καὶ ἀποβιωσάντων πένθη γίνεται, οἵ Te ἄλλοι περὶ τὴν

ἴω lal \ la
ἀγωγὴν παντὸς αὐτῶν τοῦ βίου κίνδυνοι. κατὰ πᾶσαν γὰρ

I τῶν] τὸν p. 7 σωφρονεῖ] σώφρων εἶ p. κεκομπῆσθαι] DF;
ἐκεκομπῆσθαι p. Perhaps we should read ἐκκεκομπῆσθαι; see the lower note.
10 ἐπουρανίων] pF ; ὑπουρανίων D. 11 αὐτῷ] F; αὑτῷ psD. 18 dva-
6. μεστὸς ζήλου κιτ.λ.] From Prov.

from Rom. x. 15, which again is a
vi. 34.

quotation from Is. lii. 7, though not

7. κεκομπῆσθαι] Perhaps (consider-
ing the reading of the MS) we should
substitute ἐκκεκομπῆσθαι. But I have
not found another instance of the
perfect passive used in this sense in
the case of either verb.

10. κατώκειλεν κιτ.λ.} ‘run his soul
aground. This compound does not
seem yet to have found a place in
the lexicons.

12. ὡραῖος k.r.d.] From Ps, xliv (xlv).
3. The passage which follows is taken

following the Lxx.

24. ἀνακιρναμένου] 1 have substi-
tuted this for ἀνακρινομένου, the read-
ing of previous editors, both as
making better sense and as being
nearer to the traces of the MS.

25. ἀφηνιᾶν καὶ ἀπαυχενίζειν] Words
used of restive horses which decline
the reins and the yoke ; comp. Philo
de Abrah. 37 (Op. τι. p. 31 M.) τοτὲ
de ἀφηνιάζων καὶ ἀπαυχενίζων. Pro-
bably the metaphorical use of these

1x]

BY PIONTIUs.

441

’ lal lal
μετάβασιν ἡλικίας μετακίνησις τοῖς νέοις Kal τοῦ φρονήματος

4 3 ν » A Ν \ 4
γίνεται, ἀναζέοντος ὥσπερ οἴνου νέου τοῦ κατὰ τὴν ὡραν

5 4 A“ > , Ni BZ ᾿᾿ Ni
ἐμφύτου θερμοῦ, ανακιρναμενου TE και ἕλκοντος €77lL TO καθα-

, \ aX θ , ε C la 9 “ Ν 3
25 βώτερον ΤῊΝ υ nV, κα απτερ υτο υγιου αφηνιᾶν και QTQAVU-

ΝΜ A
xevilew ἐπιχειροῦντος, μέχρις ἂν ὁ ἐπιστάτης καὶ ἐπίσκοπος

A Ψ “ te Ν “ 3 ’ Ὧν
νους, καθάπερ χαλινῷ, λόγῳ και λογισμῷ αναχαιτισέει TE και

3 ’, \ , Ν ΄ 5 ΄, 5 \ \
ανακόψει και παύσει TOV χρβρέμετισμον, εις τάξιν αγαάγων ΤῊΝ

" Ny ε ,
ATAKTOV καὶ ἄλογον ορμήν.

4 Ν ε lal 5 ’ὔ lal
TOTE δὲ ο VOUS ἐργάζεται ταυτα

\ /, ν 3 \ 4 ’ Ν ,ὔ
30 Και κατισχύει, οταν QUTOV θεία τις ἐπιφροσύνη και παρουσια

πνεύματος ἁγίου ἵπερισπαρῇ . διὸ δὴ καὶ ὁ θεσπέσιος Δαυεὶδ

2) , , = > \ > ' Les > '
NTN ATO λέγων" TINeYmMa εὐθὲς ἐγκδίνιοον EN τοῖς EfKATOIC

ΜΟΥ TINEYMATI ἡγεμονικῷ CTHPIZON ME, KAI τὸ πνεῦμα COY

‘ a \ > Ul > > > tal
TO AFION MH ANTANEAHC ATT EMOY.

ὁ δὲ ἀπόστολός φησιν'

35 Πνεύματι περιπὰτεῖτε, KAl EMIOYMIAN CApKOC OY μὴ τελέ-

CHTE.

> ον ε lal \ lot
X. ᾿Ακόλουθον οὖν ἐστιν ἡμῖν λοιπὸν Kal τὸν τῆς

> “ 5 nw 4 , Xi ε 5 ,
ἐπισκοπῆς αὐτοῦ καταλέξαι δρόμον, καὶ ὡς ἐπολιτεύσατο,

Ν ε 5 lal “5 é ν \ ἣν , / Ν
και ὡς εις τουτον ἦλθεν Wa και διὰ τουτων μάθωμεν μιμῆταυι

Lal ε \ “ a 5 , “A ,
τῶν ὑπὸ TOU Θεοῦ ἐκλεγομένων λειτουργών γίνεσθαι.

ε \
O BEV

Ss iA ε \ 5 nA 3 , 5 , > \ XN N
ουν Βουκόλος, O 7 po QUTOU €TLO KOTOS, NY ATA TE AVTOV Και TE Pt

wn 3 Ν > A Ν » x as Chee)
πολλοῦ ἐκ παιδὸς ἐποιεῖτο" καὶ εὔθυμος ὧν εὐέλπιστος ἐπ

στροφῆς] We should probably read ἀνατροφῆς.
ἀνακριναμένου p; ἀνακρινομένου DE. See the lower note.
This word is unsatisfactory, but I have nothing to suggest.

conj.; εὔελπίς τε pDF.

and similar words, such as dvayacri-
(ew just below, though very common
in these later times, should be traced
back to the myth in Plato’s Phaedrus,
as the original. The previous meta-
phor of the wing (πτερὸν) of the soul
in this chapter is derived from the
same source.

32. πνεῦμα κτλ.) Ps. 1 (li). 12, 14,
13. The next quotation is from Gal.
ν. τό.

40. ὁ μὲν οὖν Βουκόλος κ-τ.λ.] Bucolus
is commemorated in the Menza on

24 ἀνακιρναμένου] Cconj. ;
31 περισπαρῇ]
42 εὐέλπιστος]

Feb. 6 Σμύρνης ὁ ποιμὴν Βουκόλος θυη-
πόλος κιτ.λ., Where also his relation to
Ignatius is recorded, the source of
information doubtless being this Life
by Pionius. Bucolus himself is stated
in the Menzea to have been ordain-
ed bishop by S. John and to have re-
futed and ‘ ostracised’ (ἐξωστράκισ-
ta.) Marcion. This last statement is
hardly consistent with chronology.
See also the note on ᾧ 20.

42. εὐέλπιστος] I havethus emended
the text, being unable to make any-

LIFE OF POLYCARP [x

αὐτῷ ἦν: ὥσπερ ol τῶν χρηστῶν υἱῶν πατέρες ἀγάλλονται

442

SAN πὰ πὸ ὃ δό , Ν SRN Ν » μὴ
ἐπὶ τῷ ἔχειν διαδόχους σώφρονας. καὶ αὐτὸς μὲν ἤμειβε τὸν
Βουκόλον, ὡς ἂν γεννήτορα ἀγαπῶν, οὐκ ἐπιπλάστῳ μέντοι
λό 3 3 ε a Ν Ν \ , , ee ΟἹ ,
όγῳ, ἀλλ᾽ ἡσυχῆ μὲν Kal μὴ παράπαν διόλου αὐτῷ γινό-
i ε ἕξ A δὲ \ SN ey : aS , ε δὲ
μενος" ὑπεξαναχωρῶν δὲ τοὺς GEL οντας NOEL καιρούς, WS μηδέ
lal \ Ἅ
δῶρον μὲν γὰρ ἢ

,ὔ » 5 > Los / 3 La) 3 , a A
δόμα OUT αὐτῷ δυναμένῳ επάρκειν ἐσπούδαζεν διδόναι OUTE

προσκορῆ μήτε ἀτημελῆ δοκεῖν εἶναι.

ἘΞ δ, ε aA A
μὴν 6 Βουκόλος λαβεῖν: ὁ μὲν yap ἴδιον κέρδος ἡγεῖτο τοῦ
»Ἅ Ν 5 \ ,ὕ / ε \ Ν “A 4
νέου τὴν εἰς τοὺς δεομένους προθυμίαν, ὁ δὲ THY τοῦ Κυρίου

> bash) \ / 3 / \ a 3
Ιησοῦ ἐντολὴν προσηκόντως ἐπλήρου, διδοὺς τοῖς οὐ δυνα-
μένοις ἀνταποδοῦναι, ἐνίων θηρωμένων διὰ τῆς τέχνης τὴν
τιμὴν καὶ ἐφιεμένων ἑτέρας μείζονος τιμῆς. ὡς οὖν ὁ μὲν
ἘΣ ” Ἂ
Πολύκαρπος, καθάπερ ὁ ᾿Ιακώβ, ἁπλοῦς καὶ ἄπλδοτος ὧν,
πάντα ἀτύφως καὶ ἀπεριβλέπτως εἰργάζετο, σωματικῆς τε
ε > “ ἴων nr nw
ὑπηρεσίας αὐτουργῶν τροφῆς τε καὶ τῆς λοιπῆς | διαίτης]
\ XS “ lal >
εἰς τοὺς πτωχοὺς ἐπαρκῶν, αὐτοῖς ἔργοις λαμπρὸς ἦν᾽ ὁ δὲ
Βουκόλος ταῦτα οὐ παρὰ τοῦ ποιοῦντος, ἀλλὰ παρὰ τῶν
πασχόντων ἐμάνθανεν. ὡς γὰρ τοῖς σπουδαίοις τὸ εὖ ποιεῖν
ἀνυπέρθετον, οὕτως δὴ καὶ τοῖς εὐλογίστοις ἐκ τοῦ καλῶς

ἴων Ἀ » ~ 3. Ψ yy x ἮΝ
παθεῖν τὸ εὐχαριστεῖν ἀπαράλειπτον. ετι τε καὶ πολλῶν

Ν a , Sa. \ a , > ΄
διὰ TNS δοθείσης αυτῳ παρα Θεου χάριτος ἀσθενούντων TE

AN ,ὔ 5 ε ͵ὕ 5 , XA an
καὶ δαιμονώντων εἰς ὁλοκληρίαν ἀποκαθισταμένων, καὶ TOU
5 ἀεὶ ὄντας ἤδει] 1) ; λέγοντας ἤδη Ρ ; λεγομέ-

6 ἀτημελῆ] conj.; ἀεὶ μέλλειν pDF.
1g εὐλογίστοις] DF; εὐλογίστως p.

2 τῷ] conj.; τὸ pDF.
μηδὲ] pF; μήτε 10.
15 διαίτης] conj.; om. pDF.

vous ἤδη Ε΄

μετέχουσιν οἱ εὐφυεῖς ἀσκηταὶ οἱ προ-
κόπτοντες, De Cherub. 25 (1. p. 154 M.)
τῶν ὄντων τὰ μὲν χάριτος μέσης ἠξίωται,
ἢ καλεῖται δόσις, τὰ δὲ ἀμείνονος, ἧς
ὄνομα οἰκεῖον δωρεά. Hence the dis-
tinction of δόσις ἀγαθή, δώρημα τέ-
λειον, in James i. 17.

thing of eveAmis τε which has satisfied
the previous editors.

6. ἀτημελῆ] So I would restore the
text. The reading of the MS cannot
stand.

δῶρον μὲν yap ἢ δόμα] The dis-
tinction of δώρον, δόμα, is explained

by Philo Leg. Adleg. iii. 70 (I. p. 126
M.) δῶρα δομάτων διαφέρουσι τὰ μὲν
γὰρ ἔμφασιν μεγέθους τελείων ἀγαθῶν
δηλοῦσιν, ἃ τοῖς τελείοις χαρίζεται ὁ
Θεός, τὰ δὲ εἰς βραχύτατον ἔσταλται, ὧν

9. τὴν τοῦ Κυρίου «.t.A.] The refer-
ence is more especially to Luke xiv.
14.

13. ἄπλαστος] This is the epithet
used of Jacob in the LXX Gen. xxv. 27.

x] BY PIONIUS.

3 ἴω A
Κυρίου Ἰησοῦ Χριστοῦ δοξαζομένου, ἔχαιρεν.
Ν > Lal ἂν 3 e , »
περὶ αὐτοῦ καὶ δι’ ὁραμάτων ἔβλεπεν.

443

πολλα, τε

ΕἾ 5 3, \
XI. Ἔγνω οὖν ὡς ἄξιος εἴη" καὶ κατὰ τὸ παρὸν διὰ τὸ
΄ A ε ΄ A A , an ,
νέον τῆς ἡλικίας τῷ τῶν διακόνων βαθμῷ συνηρίθμησεν,
πάσης τῆς ἐκκλησίας ἐπιμαρτυρούσης. μακάριος κἀκεῖνος
ε 3 “A > \ Ν ἧς ’ \ aN
ὡς ἀληθῶς ἀξιωθεὶς χειρὶ σκεπάσαι τοιαύτην κεφαλὴν καὶ
διὰ φωνῆς εὐλογῆσαι τηλικαύτην ψυχήν: ἡ γὰρ τῶν καθισ-
ταμένων εἰς τόπον λειτουργίας διὰ πίστεως τῆς εἰς τὸν Θεὸν
προκοπὴ δόκιμος καὶ κεκριμένη τῶν ἐκλεξαμένων καλῶς,
ἀνεπίληπτος μὲν πρὸς ἀνθρώπους ἀνυπαίτιος δὲ συνειδήσει,
παρρησία καὶ χαρὰ γίνεται.
ΠΗ:
5 A εἶ Ν 5 , SS / δ δ. A Bi
ἐν τοῖς κατὰ τοὺς ἀποστόλους Στέφανος" καὶ yap λόγῳ κεχορ-

4 <> A 3 3 \ ε A
Διάκονος οὖν ἐν τοῖς κατ᾽ αὐτὸν δόκιμος, ὁποῖος

ηγημένος καὶ ἔργοις ἀγαθοῖς κεκοσμημένος μετὰ παρρησίας

Ἕλληνάς τε καὶ ᾿Ιουδαίους καὶ τοὺς αἱρετικοὺς ἤλεγχε.

πολλάκις δ᾽ αὐτὸν προτρέψας καὶ παρακαλέσας ὁ Βουκόλος
, » Ν Ν ‘\ ΜΝ ε Ν Ve . “ Ν

μόλις ἔπεισε πρὸς τὸ καὶ αὐτὸν ὑπὸ Κυρίου παιδευθῆναι καὶ
3 3 7 x “~ , 4 4 5 4

ἐν ἐκκλησίᾳ τὸν τῆς κατηχήσεως ποιήσασθαι λόγον. ἐδόθη
τον ε Ν γ΄ A Ν Ν A , > “ 5

οὖν ὑπὸ Χριστοῦ τὸ μὲν πρῶτον διδασκαλίας ὀρθῆς ἐκκλη-

σιαστικὸς καθολικὸς κανών᾽ ἑρμηνεῦσαί τε ἱκανὸς μυστήρια,
a A “ ἰοὺ 5 , ν lal > \ 5 δ

ἃ τοῖς πολλοῖς ἦν ἀπόκρυφα, οὕτω φανερῶς αὐτὰ ἐξετίθε-

ν lal
TO, ὥστε TOUS ἀκούοντας μαρτυρεῖν OTL οὐ μόνον ἀκούουσιν

> \ Ν᾽ ε A 2) γιὰ \ \ Χ ΄, Ν
ἀλλὰ καὶ ὁρῶσιν αὐτά. πολλὰ δὲ καὶ συγγράμματα καὶ
20 ἔτι] ἔστι Ἡ. 22 ἀποκαθισταμένων] ἀποκαθιστάμενον H. 23 πολλά]
πολλάς p. 25 καὶ κατὰ τὸ παρὸν] κατὰ τὸ παρὸν καὶ Ἡ. 42 ἱκανὸς]

conj.; ἱκανῶς psDF.

14. dmepiBderras]| i.e. without look-
ing round to see what others think

πῆς will agree with ὑπηρεσίας, while
τροφῆς will be the genitive governed

of it.

σωματικῆς τε k.T.A.] In this sentence
ὑπηρεσίας seems to be governed by
ἐπαρκῶν, aS ἐπαρκεῖν Sometimes takes
a genitive of the thing supplied; e.g.
Arist. Eth. Nic. ix. 2 τροφῆς μὲν yoved-
σι δεῖν μάλιστ᾽ ἐπαρκεῖν. 1 have in-
serted διαίτης (see above, p. 425), as
the sentence seemed to require some
such word; but, if it be omitted, λοι-

by ὑπηρεσίας.

19. τοῖς εὐλογίστοις] Or perhaps we
should read τοῖς εὐλογίστως ἔχουσιν.

41. ἐκκλησιαστικὸς κιτ.λ.}] See a-
bove, pp. 402, 426.

42. ἱκανὸς] The grammar of the
sentence seems to require the substi-
tution of ἱκανὸς for ἱκανῶς, which the
previous editors have retained.

45. πολλὰ δὲ καὶ κιτ.λ.] This state-

LIFE OF POLYCARP [X11

444
ε ᾽’ὔὕ Ν > Ἂν 3 > ἴω ν 5 “A 5 3 5 wn
ομιλίαι καὶ ἐπιστολαὶ ἧσαν αὐτῷ, ἀτινα ἐν διωγμῷ ἐπ αὐτου

Ψ A
γενομένῳ, OTE καὶ ἐμαρτύρησεν, διήρπασάν τινες τῶν ἀνόμων"

ἮΝ A > n a Ν

φανερὰ δὲ ὁποῖα ἢν ἐκ τῶν ἐφευρισκομένων, ἐν οἷς καὶ πρὸς

, G35 Ne , Onan \ 5: οὖν 5 ’,ὕ
Φιλιππησίους ἡ ἐπιστολὴ ἱκανωτάτη Hv καὶ αὐτὴν ἐντάξομεν
ἐν τῷ δέοντι τόπῳ.

XIII. Ἔν δὲ τῇ διδασκαλίᾳ αὐτοῦ πρὸ πάντων ἣν τὸ
τοὺς ἀκούοντας εἰδέναι περὶ Θεοῦ παντοκράτορος, ἀοράτου,
> , 5 74 Ἂν; ν “Ὁ 5 , Ν »
ἀναλλοιώτου, ἀμετρήτου, καὶ OTL οὗτος εὐδόκησεν TOV ἴδιον

Ν la 4 ἵν

λόγον υἱὸν ἐκ τῶν οὐρανῶν καταπέμψαι, ἵνα φορέσας τὸν
» \ 5 la ε ie Ν ᾽ὔ Ν 3»
ἄνθρωπον και ἀληθῶς 0 λόγος σαρκωθεὶς σωσῃ τὸ ἴδιον

΄, ah \ \ A ΄ 5 3 ΄ \
πλάσμα: ὃς κατὰ THY λεχθεῖσαν προφητείαν ἐξ ἀχράντου Kal
ἀμώμου παρθένου καὶ πνεύματος ἁγίου τὸ τῆς γεννήσεως
τοῖς πολλοῖς δυσκατάληπτον μυστήριον ἐπλήρωσε" καὶ τὸ

lol ε lal \ Ν
παθεῖν ὑπὲρ τῆς ἀνθρώπων σωτηρίας ὑπέστη, καθὼς διὰ
νόμου καὶ προφητῶν αὐτὸς ὁ Χριστὸς περὶ ἑαυτοῦ καὶ ὁ

an \
πατὴρ ὑπὲρ υἱοῦ προεκήρυξεν: ὃν καὶ ἀνέστησεν ὁ Θεὸς ἐκ
νεκρών, καὶ εἶδον οἱ μαθηταὶ τοιοῦτον ἐν σώματι, οἷος ἢν καὶ

Ν aA AN Ν 5 , 5 , Ν 5
πρὸ τοῦ παθεῖν: καὶ ἀναλαμβανόμενον ἐν νεφέλῃ φωτὸς εἰς
τοὺς οὐρανοὺς ἐθεάσαντο ἐν τῷ αὐτῷ σώματι οἷον πρὸ παρα-

’ 3, x‘ > 4 ἧς A 4 ε A A
βάσεως ἔπλασε τὸν ᾿Αδάμ. περὶ δὲ πνεύματος ἁγίου Kal
δωρεᾶς παρακλήτου καὶ τῶν λοιπῶν χαρισμάτων ἀπεδείκνυεν
4 VD ΄,ὕ 3» »» la an 5 , ν
ὅτι μὴ ἐνδέχεται | ἔχειν ἔξω τῆς καθολικῆς ἐκκλησίας, ὥσπερ

3 \ 4 > \ ’ὕ » x ’ὔ ’ὔ
οὐδὲ μέλος ἀποκοπὲν σώματος ἔχει τινὰ δύναμιν, συμβιβάζων

1 ἐπ᾽ αὐτοῦ] conj. (so too Zahn); ὑπ᾽ αὐτοῦ pDF. Perhaps read ἀπ᾽ αὐτοῦ.
Should we not read ἦν ἐπιστολὴ ἱκανωτάτην
το ὁ λόγος] p; ὧν λόγος DF.

4 ἡ ἐπιστολὴ ἱκανωτάτη ἦν] pDF.
6 πρὸ] πρὸς p. 8 οὗτος] DF; οὕτως p.

περὶ τούτων ὁμιλίαν ποιοῦ. This pas-
sage may possibly have suggested
the insertion of the word, as our bio-

ment is apparently founded on the
language of Irenzeus Efis¢. ad Florin.
(Huseb. 77. Ἔν. 20): ΞΕῈ rsp aan.

where this father speaks of letters
written by Polycarp to churches and
to individuals. The description of the
extant letter to the Philippians as ixa-
vetatn, Which follows, is taken from
Iren. //aer. 111. 3. 4, likewise quoted by
Eusebius (#7. £. iv. 14). See above,
tp 473, lll. p. 424.

I. ὁμιλίαι) Ign. Polyc. 5 μᾶλλον δὲ

grapher elsewhere shows a know-
ledge of Ignatius’ epistle; see above,
p. 425:

2. τῶν ἀνόμων] An imitation of the
language in Mart. Polyc. 9, 16;
comp. § 3.

24. καὶ ἡ βασιλεία k.t.A.] Dan. ii. 44,
from the version of Theodotion.
The following quotation, 7 Mapia

x11] BY PIONIUS.

445

3 \ A A A e Ἁ \ \ ς ͵
ἄπο πασῶν τῶν γραφῶν' ὡς τὸ διὰ τοῦ Δανιήλ, kai ἡ BaciAeia
2 » a c , > c ἢ \ 5 ,
25 aYTOY AAG ETEPH OYY Υπολειφθησετὰι Και ἐν εὐαγγελίῳ,
H Mapia τὴν ArA@HN μερίλα ἐξελέξατο, HTIC οὐκ ἀφδιρεθήῆ-
> > -“ Sy, »
ceTal ἀπ᾿ δὐτῆς: καὶ ὅσα ἄλλα παραπλήσια τούτοις.
3 ἔς lal
XIV. Evvovyias τε καὶ παρθενίας ἕνεκα μέλον ἣν αὐτῷ
A θ do , 4, 5 5 Lal 5 5 5 ,
ποιεῖσθαι λόγον προτρεπτικόν, Kal ἣν ἀξιῶν οὐκ ἐξ ἀνάγκης
= ale) a Gian! xa a x ΄ x > as A
307 ἐπιταγῆς ἑτέρων, Kav γονεῖς ἢ δεσπόται ὦσιν, ἀλλ᾽ ἐκ τῆς
eae \ ἴεν
ἑκάστου προαιρέσεως καὶ προθυμίας τὸ ἑκούσιον ἄθλον ἐπι-
A ¥ Ν \ ε , ΄ > a
τελεῖσθαι. ἔλεγεν δὲ THY ἁγνείαν πρόδρομον εἶναι τῆς peh-
, 5 ’ὔ’ὕ »Ἁ, nw
λούσης ἀφθάρτου βασιλείας, καὶ TO μὲν ὄνομα τῆς εὐνουχίας
» θ ir: , 5 A » 3» λλὴ \ \
ἔνθεν εἰληφέναι ἐκ τοῦ εὐνοιαν ἔχειν πολλὴν πρὸς τὸν
ὃ , ᾿ θ ΄, δέ y \ a A \ ΄,
35 δεσπότην᾽ παρθενίαν O€, OTL παρὰ τῷ Θεῴ το νοούμενον
”~ , KA Ν A n
τῆς τοιαύτης σωφροσύνης ἐστί᾽ Kal yap TO πῦρ TO τῆς
Ν A lal
σαρκὸς θανατοῦσιν ot τοιαύτην πολιτείαν ἀσκοῦντες. καὶ
\ , Ν 5 ~ , 3 , ε ΩΝ (Cos
τὴν μονογαμίαν δὲ ἐκ τῆς πλάσεως ἐδείκνυεν, ὡς μία ἑνὶ
> , E \ ΧΩ τειν 75 , \ \ ¥ ,
ἐπλάσθη" διὸ καὶ ἡ ἀγομένη πρὸς τὸν ἄνδρα παρθένος
> \ Ny: , A \ \ 5 \ 4 \ Lats ἊΝ
40 ἐμφερὲς τὸ ὄνομα Peper’ τὴν μὲν ἀρχὴν OTL παρὰ Θεοῦ" To
lal 3 ’
δὲ τέλος τοῦ ὀνόματος ἑνός φησι, τουτέστιν ἀνδρός" καὶ
ν nw Le. Bak A 3: c “ ,
ὅτι πρῶτος Λάμεχ, ὧν ἐκ τοῦ Κάϊν, ἔλαβεν ἑδυτῷ δύο
"3 \ Ἑ A a 9 \ \ \ ,
rynaikac’ TO δὲ éayt@ λαβεῖν ἐστι TO μὴ κατὰ θέλημα
A \ 7 > » γι \ » »
Θεοῦ. τὴν πολυγαμίαν οὖν ἔλεγεν γάμου μὲν ἔχειν ονομα,
> Ν ΄ ΄
45 εἶναι δὲ φιλευπρόσωπον πορνείαν.

22 ἔχειν] conj.; εἶναι D; om. pF. The repetition of the
28 μέλον] μέλλων p. 20 καὶ]
34 ἔχειν] after δεσπότην H.

1g πρὸ] πρὸς p.
same letters explains the omission.
pF; ὡς Ὁ. ἀξιῶν] conj.; ἄξιον pDF.

35 τὸ] om. H.
37 θανατοῦσιν] F ; θανατοῦν pD.

k.T.A., 15 from Luke x. 42.

28. Evvovyias] ‘celibacy, as fre-
quently in patristic writers; e.g.
Polycrates in Euseb. H. £. v. 24,
Athenag. Suppl. 33, 34, Clem. Alex.
Paed. iii. 4, p. 269, Strom. iii. 1, p.
509 sq.

29. ἦν ἀξιῶν] ‘he demanded, 1
have substituted this for the reading
of the MS, ἦν ἄξιον, which does not
give a good sense.

36 ἐστί] add. τὸ νοούμενον p, thus repeating the word.
38 δὲ] om. H.

35. mapa τῷ Θεῷ] A similar deriva-
tion is attributed to Methodius in
Photius 4762. Cod. 237 (p. 311 A) ore
παρθεία ἡ παρθενία κατὰ μίαν ἀπαλλαγὴν
καλεῖται στοιχείου, ὡς δὴ μόνη τὸν ἔχον-
τα αὐτῆς τὰς ἀφθόρους τελετὰς Θεῷ
ἀπεικάζουσα, οὗ μεῖζον ἀγαθὸν ἀδύνατον
εὑρεῖν.

42. ἔλαβεν κιτ.λ.] From Gen. iv. 19.

45. φιλευπρόσωπον πορνείαν] Athe-
nag. Suppl. 33 ὁ yap δεύτερος [γάμος]

446 LIFE OF POLYCARP

[xv

A »

XV. Τινῶν δὲ λεγόντων Ἑλλήνων αὐτῷ ὡς apa δυσ-

\ » \ \ δ A Νὴ tA an
χερὲς εἴη Kal φορτικὸν παρὰ Χριστιανοῖς τὸ δύνασθαι τῶν
5 , nw > , ν » ΄ 9 ε
ὀρέξεων περικρατεῖν, ἀπεκρίνατο ὅτι Evnbés ἐστιν ὑπολαμ-

4 ν > , 5 4 Zn Ν i
βάνειν ὅσαπερ ἀνθρώποις ἀδύνατα | daiverar, ὄντως εἶναι
> , > > ν Ke ’ὔ , Ἂν
ἀδύνατα), ἀλλ᾽ ὅτι πάντα τε κατεργάζεται Κύριος καὶ
ὑπάγει ταῖς μεγάλαις αὐτοῦ ἡνίαις ὁ τῶν ὅλων δεσπότης,
μάθετε. τρεῖς γὰρ τρόπους εἰσηγησάμενος ἁγνείας πιστοῖς,
3 i \ Ν 3 ’ὔ ’ὔ » Ν SS
ἐφυγάδευσε μὲν καὶ ἐξώρισεν πορνείαν, ἄρχουσαν δὲ καὶ
βασιλεύουσαν ἀπέδειξεν ἁγνείαν. τῶν γὰρ ἄλλων ἀνθρώπων
ἀστάτους Kal ἀορίστους καὶ ἀκρίτους ὁρμὰς ἐχόντων Kai,
καθάπερ ἵπποι, BHAYMANOYNT@N καὶ χρεμετιζόντων ἐπὶ
τὰς τῶν πληοίον γἀμετάς, μόνοι οἱ τὸν ἐπουράνιον νό-
μον καὶ λόγον Θεοῦ ἔκδικον καὶ προασπιστὴν πάντων

\ A

φόβῳ προσδεχόμενοι κριτὴν evi τῷ διὰ τεκνογονίας ap-
κοῦνται γάμῳ᾽ γυναῖκες ὡσαύτως πρὸς μόνον ἀποβλέπειν
[XVI] ὋὉ δὲ δεύτερος

’ὔ “ ε , ἍΝ Ν ε ἴω iA 5 A
τρόπος τῆς ayvelas ἐστὶν ὁ τῆς χηρείας ἐπαναβεβηκὼς
τὸν προειρημένον" οὗτος γὰρ ἐδόκει δυσχερὴς εἶναι τὸ
πρῶτον, μέχρις παρῆλθεν ὁ κατὰ τὸ συγκεχωρημένον ποτὲ
παύσασθαι δυνάμενος.

διδάσκονται τὸν παρθένιον ἄνδρα.

ε οΥ̓ 4 “ ναὶ ε 4,
ὁ δὲ τρίτος τῆς πανάθλου ἀγνείας
5 \ , Ψ, 5 » ε , , \ >
ἀσκητικὸς τρόπος τίνας οὐκ ἔχει ὑπερβολάς ; ποίαν δὲ ἀξι-
ε nw 4, -}
έραστον καὶ ἀξιέπαινον ὁ τῆς εὐνουχίας καὶ παρθενίας οὐ
, 3 ε a »
κέκτηται τιμήν, ἀπαγκωνισάμενος μὲν Kal, ὡς ἂν εἴποι τις,
5 , Zz \ \ , ν Ν 4
ἀπορρίψας πάντας τοὺς βιωτικοὺς δεσμούς, ἅλματι δὲ κούφῳ

I Τινῶν] DF; τινὲς p.
D to fill the lacuna in p.
of it as ‘locus corruptus’.

εὐπρεπής ἐστι μοιχεία, Where the con-
text has other points of resemblance
with the language of our biographer ;
Tertull. de Pudic. 1 ‘nec secundas
quidem post fidem nuptias permitti-
tur nosse, nuptialibus et dotalibus,
si forte, tabulis a moechiae et forni-
cationis opere diversas’; Azctor Op.
Imperf. tn Matth. Hom. 32 (Chry-
sost. Of. VI. p. cxxxiv) ‘dum per-

4 φαίνεται... ἀδύνατα] The suggestion of

18 οὗτος] conj.; οὔπω pDF, though D speaks
δυσχερὴς] conj.; δυσχερὲς pDF.

25 εὐπετεῖ]

mittente Deo publice et licenter
committitur, fit honesta fornicatio,’
Apost. Const. iii. 2 τὸ δ᾽ ὑπὲρ τὴν
τριγαμίαν προφανὴς πορνεία καὶ ἀσέλ-
γεια ἀναμφίβολος : see also Cotelier’s
note on Hermas and. iv. 4.

11. καθάπερ ἵπποι x.t.d.] Jer. v. 8
ἵπποι θηλυμανεῖς ἐγενήθησαν, ἕκαστος
ἐπὶ τὴν γυναῖκα τοῦ πλησίον αὐτοῦ ἐχρε-
μέτιζον.

xvi] BY PIONIUS, 447

ἈΝ 3 lal ‘
καὶ εὐπετεῖ διαβήματι τοὺς προειρημένους ὑπερδραμὼν Kal
ε » lal A A
ὑπερπηδήσας ἄθλους ; τοῦ yap ἢ ἑνὶ ἀρκεῖσθαι ἢ τοῦ γενο-
μένου πεπαῦσθαι μείζονα μὲν τοῦ ἑλομένου τὴν προαίρεσιν
5 ε Ta A
ἀπέδειξεν, ὑπερβάλλουσαν δὲ τοῦ δωρησαμένου Θεοῦ τὴν
4, e ν lal
δύναμιν ὡμολόγησεν. ὅτι yap ἑκούσιον τοῦ προθεμένου καὶ
Θεου δώρον τοῦ δυναμένου, εἶπεν ὁ Σωτὴρ EYNOYYICAl Eay-
TOYC AIA THN BacIAcIAN τῶν OYpaN@N, καὶ MH TANTAC χω-
PEIN TON λόγον τοῦτον.
3
XVII. ᾿Ἐπεὶ δὲ λοιπὸν ὁσημέραι καὶ ἡλικίᾳ προέ-
τ ΄ A , 5 , \ δ ,
κοπτεν, ἢ TE πρόδρομος τοῦ γήρους ἐπήνθει πολιὰ καὶ λευκή
ε \ ’ Ν » lal lat 5 ’
τις ὑπὲρ κροτάφων θρὶξ ἤρχετο μειδιᾶν, τῆς ἀνθρώπων
pee > 93 lal 3 \ ΄ ΄, ΄ Χ
φύσεως οὐκ ἀργῶς ἀλλὰ θείᾳ προνοίᾳ μεγαλαυχούσης καὶ
“ , A 9 A
τῷ δέοντι καιρῷ ἕκαστα προβαλλομένης εἰς ὑπόμνησιν τῷ
/ ἂν A A XN \
γένει, καὶ πολλῇ χάριτι τῆς σοφίας ἔργοις TE καὶ λόγοις τὸν
» ο y “
ἄνθρωπον εἰς τὸ τέλειον καλούσης ὥσπερ ὅταν λέγῃ: ἕως
TINOC, ὦ ὀκνηρέ, κἀτάκειοδι; πότε δὲ ἐξ ὕπνου ἐγερθήοωῃ;
Ἃ 4 c ͵ 2 \ 3] 3: τ \
ἢ πάλιν ἑτοίμαζε εἰς THN EZOAON TA ἐργὰ Coy οὐτω δὴ
Ν A ο > A
καὶ διὰ τούτων ὑπομιμνήσκειν ἡμῶν ἕκαστον οἶμαι τοῦ
’, Ν A »“.-ΨΜ gy a ,
τέλους TPO τοῦ παρεῖναι, ἵνα ὅσῳ TLS ὑπὸ τοῦ χρόνου λευκαί-
Ν ’ὔ ᾽ὔ A ε A wn , ,
νεται τὴν κεφαλήν, τοσούτῳ μᾶλλον ὑπὸ τοῦ λόγου λαμπρυ-
νηται τὴν ψυχήν.

lal “ »Ὺ» 5 “A ε
Πολυκάρπῳ ἡ ἡλικία, ἱκανωτέρα δὲ τοῦ ἀριθμοῦ τῶν ἐτῶν ἢ

5 ε ε ε Ν Ν A

ἰδὼν οὖν ὁ Βουκόλος ws ἱκανὴ μὲν τῷ
Ν ΄ \ , 3 ΄ » ε Ξ, ΄ὔ poe ΝᾺ
κατὰ πάντα τὸν βίον εὐταξία, ἔγνω ws apa γένοιτο avT@
, , » lal \ \ 5 ΄ , Ν
σύμβουλός τε ἄριστος τῶν κατὰ τὴν ἐκκλησίαν λόγων καὶ

40 ἐγερθήσῃ]
43 παρεῖναι] παρῆναι p.

εὐπετῆ p- 34 πρόδρομος] πρόδρομον Ρ.
45 ἡμῶν] ὑμῶν p.
44 λαμπρύνηται) λαμπρύνεται p.

ἐγερθείσηι p.

18. οὗτος] 1.6. ὁ προειρημένος, ὁ τῆς
μονογαμίας. The reading of the MS
οὔπω yields no sense, and I have
therefore substituted οὗτος.

23. ἀπαγκωνισάμενος] ‘divesting
himself? The word is very rare, but
occurs Philostr. Vz. Soph. i. 11 (p.
242) ἀπηγκωνισμένῃ τῇ γλώττῃ καὶ
γυμνῇ διετείνετο λέγων, Vit. Afoll. vi.
II (p. 111) θρασεῖα δ᾽ ἦν καὶ φιλο-

λοίδορος καὶ ἀπηγκωνισμένη πάντα (of
Cynic philosophy). Is not the idea
of the word rather ‘ baring the elbows,’
than ‘thrusting away with the elbows,’
as generally taken?

30. εἶπεν ὁ Σωτὴρ «.t.A.| Matt. xix.
12 and Matt. xix. II.

39. ὅταν λέγῃ] The first quotation
is from Prov. vi. 9, the second from
Prov. xxiv. 27.

448 LIFE OF POLYCARP [xvi

συλλειτουργὸς κατὰ τὴν διδασκαλίαν, ἐπεσφράγισε δὲ Kal
5 va ν ὑτοῦ ἣν β υλ ὴν ε Κ ’ὔ ὃ 5 e 4, 5 wn
ἐκύρωσεν αὖ τὴ ουλὴν ὁ Κύριος δι ὁράματος αὐτῷ
Ψ , 5 A 5 \
κελεύσας" Kal οὕτως κατέστησεν αὐτὸν εἰς TO πρεσβυτέριον,
4 ε Ν lal 53 ’ 5 a“ , e
πάσης ὁμοθυμαδὸν τῆς ἐκκλησίας ἐν χαρᾷ μεγάλῃ ὑποδεξα-
\ a
μένης, καίπερ ἐκείνου TO τοιοῦτον ἐπεγχείρημα δειλιῶντος.
ἔλεγεν γὰρ avTapKes εἶναι ὑπὲρ ἑνὸς τόπου καὶ μιᾶς λειτουρ-
, , ΄ \ \ , , τῇ ΗΝ
γίας διδόναι λόγον, καὶ μὴ πλειόνων. προσετίθει δὲ καὶ
τοῦτο ὅτι ᾿Εὰν μέν τις ἀνάξιος ὧν τῆς τοιαύτης τιμῆς τολ-
lal » i “
μήσῃ κρατῆσαι, κρίμα ἔχει, ἐὰν δὲ ἄξιος ἢ, ἀπέχει τῶν
πρώτων ἔργων τὸν μισθόν, ἀπολαβὼν ὥσπερ μισθόν τινα
τὴν τοῦ ἱερέως τάξιν. ἐπεὶ οὖν οὐχ οἷόν τε ἦν ἀντειπεῖν
,ὕὔ \ “ as Ν \ ’ ὕ
πρός τε τὴν Tov Θεου βουλὴν και παράκλησιν, δέχεται
»- [ν nw
τὴν τοῦ πρεσβυτερίου τάξιν, ὥστε καὶ ὅραμα ἰδεῖν καὶ
πολλὴν παράκλησιν δέξασθαι.
XVIII. Ἔκ τότε οὖν πολλῆς προσθήκης dv αὐτοῦ ἐν
τῷ λό ἧς διὸ λί Ξ ΐ 266 Eal δ
¢ yo τῆς διδασκαλίας γενομένης, πάντες ἐδόξαζον τὸν
Κύριον ἡμῶν ᾿Ιησοῦν Χριστόν. πολυμερῶς γὰρ ἐπὶ πλεῖ-
στον ὅσον ἐποιεῖτο τὸν λόγον, ἐξ αὐτῆς τε τῆς ἀναγινω-
σκομένης γραφῆς τὴν οἰκοδομὴν ἐποιεῖτο μετὰ πάσης ἀπο-
a κ᾿ Ψ. iy. ἴω > 4 5
δείξεως καὶ πληροφορίας, ὠστε τοῖς ἀκούουσιν ὀφθαλμοφα-
vas περιίστασθαι τὰ λεγόμενα. ἔλεγεν γὰρ ὅτι δεῖ τὸν
λέγοντα πρῶτον πεπιστευκέναι οἷς λέγει" ἐκ τούτου γὰρ
, \ οὖ ε 5 ͵ὕ ὃ , 5 Ν [ὃ ,
γίνεται TO μὴ ὡς ἀλλότρια νηγήματα, ἄλλα Lola κατορθώ-
eas > >) ta Ν Ν , la > al ΄
pata’ ἣν δ᾽ αὐτῷ καὶ φωνὴ μετά τε τοῦ Ταὐτοῦ βλέμματος
Ν ΄“ ’ 5 \ AN 5 , 3» A ε ᾿ Ν
καὶ τοῦ σχήματος ἐμβριθὴς καὶ ἀνδρεία, ἔχουσα τὸ ἡδὺ καὶ
ἐμμελὲς καὶ φόβου Θεοῦ πλῆρες. καί ποτέ τις αὑὐτῳ..... ἐπεί-

8 τοῦτο] τοῦτον p. It ἦν] add. δυνατὸν p (a gloss on οἷόν re) DF.
ἀντειπεῖν] Zahn: εἰπεῖν pDF, but D says ‘ videtur deesse aliquid’. 18 ἐξ
αὐτῆς τε] conj. ; ἐξ αὐτῆς pF; καὶ ἐξ αὐτῆς 1). 24 αὐτοῦ] pDF. It should
probably be omitted. 26 πλῆρες] πλήρες (sic) D. Is the reading of

25. ἐμβριθὴς] Theideaandtheword Gramm. \xiv, p. 737.

are apparently suggested by JZart. 31. ὅτι γέγραπται] The first evan-
Polyc. 9 6 δὲ Πολύκαρπος ἐμβριθεῖ τῷ δε] 4] quotation is from Mark iii. 5,
προσώπῳ k.T.A. the second from Matt. xvil. 17 (Luke

28. τῶν κάτω] sc. τινάς ; see Winer ΙΧ. 41).

XVIIT] BY PIONIUS. 449

\ 5 ’ , 7 Mh \ (+ , Ν ,
περ πρὸς Ἰουδαίους καὶ Ἕλληνας Kal τὰς αἱρέσεις τὸν λόγον
4 N ’ὔ 5 i? ν “A , ε ’ὔὕ
ποιούμενος μετὰ βοήσεως ἐλάλει, ὥστε τῶν κάτω ἑστηκότων
5 , >! A 7 XN \ 5 ’ὕ \ “ 5
ἀκούειν αὐτοῦ" προσετίθει δὲ πρὸς ἀπόδειξιν περὶ τῶν ὀφει-
fe 5 5 , 5 9 , , 5 A A
3° λόντων μετ᾽ εὐνοίας, οὐκ ἐκκαύσεως, λέγεσθαι" Τοιαῦτα πῶς
τῇ 5 ,ὕ \ ΄ ~ » \ a BE EES,
οἴεσθε εἰρηκέναι τὸν Κύριον τῷ ἔχοντι THY χεῖρα ξηράν ; ὅτι
γέγραπται Kai περιβλεψάμενος aytoyc ἐν OprH ἔφη"
Ε a , aA 5 »“ 53 \ 3, \
EkTEINON THN χεῖρά coy’ ἢ έἔκεινο; Ὦ γενεὰ ATTICTOC kal
5 , Ni oe: ω Bank A > , , A
λιεοτραμμένη, καὶ ἀλλα τοιαῦτα ἢ τὸν ἀπόστολον ἹΠέτρον ;
35°INa τί ογνεφωνήθη ὑμῖν πειράοδι τὸ πνεῦῖμὰ Κυρίου;
Ἅ Len) 3, ‘ > , c > na
ἢ Παῦλον; Ὄφελον Kal ATOKOWONTAI οἱ ANACTATOFNTEC
c n ~ ec 9. , Ν
ὑμᾶς. παρακαλῶν δὲ λέξει μὲν ὁ Κύριος ἡπίᾳ καὶ φιλαν-
Δ Lal a , c a \
θρώπῳ φωνῇ Δεῦτε ANTEC οἱ κοπιῶντες κἀὶ πεφορτιο-
͵ , x NSN GEN ΄ ε ᾿ ΄, Ε
μένοι" συμπαθήσει δὲ καὶ ἐπὶ τὴν πόλιν Ιἱερουσαλὴμ λέγων
’ 2 , iJ ᾿ ͵ XN ν τα
40 Tlocdkic ἠθέληολ ογνάγάγεῖν τὰ τέκνὰ coy, καὶ ὁσα adda
τοι “~ ο Tl 4 δὲ Δ ἘΠ , ἬΝ Ἂς ~ ε - oN. a ihe
avta’ Πέτρος δὲ σὺν ᾿Ιωάννῃ ἐπὶ TH wpaia πύλῃ παρ
ἊΝ A , a ’ ,
λυτικὸν ἐλεήσει, καὶ Παῦλος Γαλάταις τέκνὰ ἃ πᾶλιν ὠλίνω
Cy Se 2 \ A > A
ἐρεῖ, OTAV ὁ καιρὸς τῆς παρακλήσεως ἀπαιτῇ.
9 => Ny 9 A A
| XIX. Οὕτως οὖν καὶ THY ἀνάγνωσιν τῶν γραφῶν ἐν

5 ’ ee > fd > \ μ4 /, 5 “
45 ἐκκλησίᾳ αὐτὸς ἀναγινώσκων ἐκ παιδὸς ἕως γήρους ἐποιεῖτο.

Ἃ A Ν ε ’ , \ 3 , , Ν
καὶ τοῖς ἄλλοις ὑπετίθετο, λέγων τὴν ἀνάγνωσιν νόμου τε καὶ
aA la , 2 ͵
προφητῶν πρόδρομον τῆς χάριτος, προκαταρτίζουσαν εὐθείδςο
\ ς " ' Ν A > / yp
τὰς Odoyc Kypioy, τουτέστιν τὰς τῶν ἀκουόντων καρδίας
a ἃ Ν A , >
ἐοικυίας πινακίσιν, ἐν ais ἃ TPO τῆς ἐπιγνώσεως ἣν γεγραμ-
Ν “ al
15° μένα δόγματα καὶ φρονήματα χαλεπά τινα διὰ τῆς ἐπιμονῆς
lal A A if
τῆς τε παλαιᾶς διαθήκης Kal τῆς EK ταύτης γενομένης
5 lal ε VA “ ΑΝ 4 Ν 5 ’ 5
ὀρθῆς ἑρμηνείας λειοῦται τὸ πρότερον καὶ ἐξομαλίζεται, ἵν

the MS πλήρης ν᾽ 37 ἠπίᾳ] ἡπεία p. 42 ἃ] DF (comp. Gal. v.
12); om. p. 46 νόμου τε καὶ] conj. (so too Zahn); νόμον εἶναι pDF, but
D suggests δίκην for νόμον. 49 ἃ] Zahn; τὰ pDF. 52 ὀρθῆς]

pF; οὐκ ὀρθῆς D.

34. Πέτρον x.t.A.] The five quota- ence to Is. xl. 3, but the exact words
tions which follow are from Actsv.9, do not accord either with the LXx of
Gal. v. 12, Matt. xi. 28, Matt. xxii. 32 [Π6 prophet or with the Gospel quota-
(Luke xiii. 34), Gal. iv. 19. tions.

47. προκαταρτίζουσαν κ.τ.λ.7] A refer-

IGN. III. 29

450 LIFE OF POLYCARP [XIx

> ’ ν ’ “A Εἰ Δ , ε , Ν
ἐλθόντος, ὥσπερ γραφείου, τοῦ ἁγίου πνεύματος ἡ χάρις καὶ
χαρὰ τῆς εὐαγγελίου φωνῆς ἀθανάτου τε καὶ ἐπουρανίου
aA an “ “ Ν \ νὴ Lo
Χριστοῦ διδαχῆς ἐγγραφῆναι δυνηθῇ" καὶ τὴν διὰ λουτροῦ
a WES » δύ 5 , Ne
σφραγῖδα μὴ ἂν ἄλλως δύνασθαι ἐναπομάξασθαι καὶ ἐνχα-
ράξαι καὶ τὴν ἐν αὐτῷ μόρφωσιν ἐπιδεῖξαι, μὴ πρότερον τοῦ
\ lal
κηροῦ ὑπείκοντος καὶ πρὸς Tas βαθυτῆτας προσπίπτοντος᾽"
ν \ Ν Ν ’ A > » 9 δ) ε , Ων
οὕτω δὴ καὶ τὰς καρδίας τῶν ἀκουόντων ἠξίου ὑπείκειν καὶ
Ν \ A “
ἐνδιδόναι πρὸς τὴν ἐμβολὴν τοῦ λόγου. διωθεῖσθαι γὰρ
ν N A
καὶ duavotyew ἔφασκεν, ὥσπερ θύρας κεκλεισμένας, TAS TOV
, 3 ΄ ΝΣ τα Ψ ᾿ Ν \ ,
προσφάτως εἰσιόντων διανοίας" οὕτω δὲ Kal τὸν προφήτην
ε Ν ~ > ' > > pee \ \ \}
κελεύεσθαι ὑπὸ Θεοῦ" *AnaBdHCON ἐν ΙΟΧΥ! KAl MH QeiICcH,
c p} a \ , Τὰ an τ
ὧς οἀλπιγγὰ YY@CON τὴν φωνήν coy. τί δεῖ λέγειν ὅταν
ἴων \ ἴω 9 A
Kal αὐτὸς ὁ πρᾶος Tapa πάντας παρακαλῶν οὕτω καλεῖ ἐν
as ἊΝ ἊΝ ΄ » ΄ . Ἧ Ὁ 2 ἢ
τῇ ἑορτῇ τῆς σκηνοπηγίας; γέγραπται yap’ Ἐν δὲ τη ἐσχάτῃ
ἡμέρὰ TH μεγάλῃ τῆς ἑορτῆς εἱστήκει ὁ IHcofc Kal EKpaze
λέγων “Edn tic διψᾷ, ἐρχέσθω πρός me Kal πινέτω. Nat’
’, Ν Ν / 5 ’ὔ \ Ἂς 5 ’
διδάσκων μὲν γὰρ βοήσεται, ἐμπτυόμενος δὲ καὶ ἀνακρινό-
yo c
μενος Kal πειραζόμενος πάσχων TE σιωπήσεται, ὅταν wc
πρόβατον ἐπὶ οφάγὴν ἀγετὰι KAl WC AMNOC ENANTION TOY
KeIpaNToc Adwnoc’ ἐγὼ rap, φησιν, wcei κωφός οΥ̓κ
HKOYON, καὶ ἐγενόμην ὡσεὶ ANOPWTTOC οὐκ ἀκούων καὶ
ΟΥ̓Κ ἔχων ἐν τῷ CTOMATI aYTOY ἐλεγμοῦο.
\ la ἴω
. To πλούσιον τῆς δοθείσης ὑπὸ Χριστοῦ χά
XX. To mr δοθε Χ οὔ χάριτος
Lal ε lal
Πολυκάρπῳ προήγαγεν ἡμᾶς, ποιουμένους ὑπόμνησιν τῆς
t Pp μ 2 μ
> nw MN > “ 4
πολιτείας αὐτοῦ, ἐν μέρει Kal TO εἶδος τῆς διδασκαλίας διη-
lal \ Ἅ A > ,
γήσασθαι. πῶς μὲν ἑρμήνευεν Tas γραφὰς εἰσαῦθις ἀναθέ-

6 ὑπείκοντος] ὑπήκοντος p. προσπίπτοντος)] προσπίπτοντας p. Ιο
τὸν προφήτην] DF; τῶν προφητῶν p. 13 παρακαλῶν] conj.; καὶ καλῶν pDF,
which cannot stand. 37 ἀπερεῖσαι] ἐπαφέσθαι (sic) H. 39 συνιούσῃ]

Il. ᾿Αναβόησον k.t.A.] From Is. lviil. 27. καὶ τοῖς μεθ᾽ ἡμᾶς] Some words
1. The next quotations are from seem to have fallen out from the con-
John vii. 37 (ἐν δὲ τῇ ἐσχάτῃ κ-τ.λ.), Is. text, such as ἐπιδείξαντες πῶς δεῖ.
lil. 7 (ὡς πρόβατον κ.τ.λ., quoted like- 49. τῆς ᾿Εφεσιακῆς βασιλείας] sc.
wise Acts viii. 32), Ps. xxxvii (Χχχν 1). πύλης : see the note on ὃ 3, above.
14, 15 (ἐγὼ yap κ.τ.λ.).

BY PIONIUS. 451

ΕΣ]

, 3 A , Ν a > tn
μενοι διηγησόμεθα, κἀκεῖνα τάξαντες καὶ τοῖς μεθ᾽ ἡμᾶς
διακονήσασθαι τὴν τῶν ἁγίων καὶ θεοπνεύστων γραφῶν

» ἴω
ὀρθὴν διδασκαλίαν: τὸ δὲ νῦν ἔχον ἐπὶ τὴν δοθεῖσαν αὐτῷ
\\ y

30 ἐπισκοπὴν ἐλευσόμεθα, ὅσα τε Kal ἐν τούτῳ γενόμενος
» A \ a , ΄ , ε SS
ἔπραξε, διαρκῶς τὸν τῆς θεοσεβείας δρόμον δραμών. ὁ μὲν
ἊΝ » Ψ \ , ae ΄ >
οὖν Βουκόλος, ate 81) προγνωρίσαντος αὐτῷ πολλάκις δι

ε lal gy lal ’
ὁράματος τοῦ Κυρίου ὅτι σχοίῃ τοιοῦτον διάδοχον, χαίρων
καὶ γεγηθὼς ὡς ἐπὶ σώφρονι κληρονόμῳ, ἀναπαυόμενος ἐκοι-

460 "4 y \ \ \ τ᾿ “ 5 “ὃ 3 λ
35 μήθη οὕτως ὥστε καὶ παρὰ τὴν ραν τῆς ἐξόδου ἐπιλα-
a an Ν \
βέσθαι τῆς Πολυκάρπου χειρός, Kal πρῶτον μὲν ἐπὶ TO
“ “ lal 3, A is

ἑαυτοῦ στῆθος ἀπερεῖσαι, ἔπειτα TO προσώπῳ, ἐνδεικνύμενον
ὅτι ὅσα χαρίσματα ἐν τοῖσδε τοῖς αἰσθητηρίοις διακονεῖται
, \ , > Lal QA ε lal Q\ 5 Ν 5 ,
(καρδίᾳ μὲν συνιούσῃ ὀφθαλμοῖς δὲ ὁρῶσι καὶ ὠσὶν ἀκού-

’ὔ
4ο ουσι καὶ put Χριστὸν ἀναπνεούσῃ καὶ στόματι διὰ λόγου

N la)

Θεὸν πατέρα Kai τὸν υἱὸν ᾿Ιησοῦν Χριστὸν κηρύσσοντι)
nw 5 nw -
πάντα ἔσται ἐγχειρισθέντα ἐν αὐτῷ. ὁ μὲν οὖν ταῦτα ποιή-

\ bee \ IQA
gas καὶ εἰπών, Δόξα σοι, Κύριε, ἐκοιμήθη" ὁ δὲ οὐδὲν

’, Ν Ν \ > , é 3 Ni XN 3 A “ ,ὔ
τούτων πρὸς τὸ παρὸν ἐλογίζετο᾽ ἀεὶ γὰρ αὐτῷ τῶν μελλόὸν-
\ “5 A
45 των ἐλπὶς Kat ἐπιθυμία ἦν: οἱ δὲ παρόντες καὶ περιεστῶτες
i ἴω ε ~ A \ > , 5 5 ’ὕ 5 ’ὕ
πιστοί, ταῦτα οὁρώντες, καὶ πρὸς ἀλλήλους κατ ἰδίαν ἀντέ-
3 » ἴων 5
βαλλον, εὐέλπιδες ὄντες τοιούτου ποιμένος ἐπιτυχεῖν. ἀγα-
’, Ν \ A A , , 5 , 3
γόντες δὲ τὸ σώμα τοῦ μακαρίου Βουκόλου εἰς Σμύρναν εἰς
Ν \ Lal 3 A , 4 Ν θέ
τὸ πρὸ τῆς ᾿Εφεσιακῆς βασιλείας κοιμητήριον, καὶ καταθέ-
lal 5
|} 50 pevoe ἔνθα νῦν μυρσίνη ἀνεβλάστησεν μετὰ τὴν ἀπόθεσιν
an , nw , 4
τοῦ σώματος Θρασέου Tov μάρτυρος, πληρώσαντες πάντα,

Η; συνιοῦσι pDF. ὁρῶσι] ὡρῶσι Ἡ. ἀναπνεούσῃ]) ἀνα-
πνέουση p; ἀναπνέουσι HDF. λόγου] λόγον H.
κηρύσσουσι DF. 48 τοῦ] om. Η.

40 ῥινὶ] ῥισὶ Ἡ.
41 κηρύσσοντι] pH;

42 ἔσται] ἐστὶν Ἡ. 49 πρὸ] πρὸς p.

50. μυρσίνη ἀνεβλάστησεν] See Me- rather than of Bucolus.

n@a Feb. 6 (the festival of Bucolus)
καὶ ὑπὸ γῆν τοῦ τιμίου σώματος τεθέντος
φυτὸν ἀνατεῖλαι ὁ Θεὸς ἐποίησε, πάρε-
χον ἰάσεις μέχρι τῆς σήμερον. This is
probably taken from our biography,
though here the miracle would seem
to be wrought in honour of Thraseas

51. Θρασέου] He is mentioned by
Polycrates who wrote in the last
decade of the second century (Eu-
Seba thie ey Vad Θρασέας ἐπίσκοπος
καὶ μάρτυς ἀπὸ Ἐὐμενείας ὃς ἐν Σμύρνῃ
κεκοίμηται). If we may judge by the
sequence of names he would seem to

29—2

452 LIFE OF POLYCARP

[xx

μία

A 14 > ΄ ν λύ nw A “ δὲ
δὲ γνωμὴ ἐγένετο wate Ilo υκαρτπον προσενεγκειν του οἐ

, » ε ἊΝ A B aX. \ A Χ A
προσέφερον αρτον UTEP TOU OUKOAOU καὶ Τῶν AOLTTWV.

ΘΛ 5 A μ᾿ ἈΝ A“ \ > “A \ 3 ,
det Te εὐλαβῶς ἔχοντος καὶ τοῖς TPO αὐτοῦ τιμὴν ἀπονέμειν
, 5" \ a » / Ν ν
βουλομένου, ἔφθασαν μὴ ἂν ἄλλως γενέσθαι: καὶ οὕτως
XN
πεισθεὶς ἐπλήρωσε τὴν λειτουργίαν.
XE

Ν (aa ’, 3) οἰ A , ΄ 3
πολλὰς ἡμέρας συγκαλεσάμενοι ἀπὸ τῶν πέριξ πόλεων ἐπι-

/ = δὴ
Καὶ μηδεμίαν ἀναβολὴν ποιησάμενοι, οὐ μετὰ

A \ wn
σκόπους, ἑτοιμασάμενοί TE TA πρὸς τὴν ὑποδοχὴν τῶν παρα-
γινομένων, εἰς τὸ καταστῆσαι διάδοχον τὸν προστησόμενον
τῆς ἐκκλησίας ἐπρονοήσαντο. οἷς παραγενομένοις ὄχλοι

an Qn Ἂν lal “
πλεῖστοι τῶν πόλεων καὶ κωμῶν καὶ ἀγρῶν [συνήχθησαν |, οἱ
μὲν εἰδότες, οἱ δὲ ἐπιθυμοῦντες ἐκ τοῦ ἀκούειν περὶ αὐτοῦ τὸν
Πολύκαρπον θεάσασθαι. συνελθόντων οὖν αὐτῶν καὶ πλη-
, lal la 00 Ν > ’ »,
ρωθέντος τοῦ κυριακοῦ, δόξα φωτὸς οὐρανίου περιήστραψε
, ’ 3 Ν 3 ’ὔ 4 »Ὰ ε
πάντας, Kal τινες ἀδελφοὶ ὀπτασίας θαύματα ἔβλεπον. ὁ
\ Ν > Ν ἊΝ NS , Ni
μὲν yap εἶδεν περὶ τὴν κεφαλὴν Πολυκάρπου περιστερὰν
λευκήν, περὶ ἣν κύκλος ἦν φωτός" ὁ δὲ πρὶν καθίσαι αὐτὸν
5 ’ὔ ε » ’ὔὕ 5» ἴω ip 5 ε \ id
ἐθεώρει ws ἤδη καθεζόμενον ἐν τῷ τόπῳ᾽ ὁ δὲ στρατιώτου
A 5, ΝΕ , \ > , nf \
σχῆμα ἔχοντα καὶ ἱμάντα πυρρὸν ἐζωσμένον: ἄλλος δὲ πορ-
φύραν αὐτῷ περικειμένην καί τι φῶς τῷ προσώπῳ αὐτοῦ
Ν ΄ i XXX: δὲ \ θ ΄ \ \ 78 λ
περιλάμπον᾽ addn δὲ πιστὴ παρθένος καὶ σεμνὴ εἶδεν TO
΄ θ 3 ies ὃ λ A Eyes Aes ἌΝ: δ ΄ la)
μέγεθος αὐτοῦ διπλοῦν ὑπὲρ ὃ ἦν, Kal ἱμάτια κοκκινοβαφῆ
3 πρὸ] πρὸς p. τιμὴν] τιμὴ Ρ. ἀπονέμειν] ἀπονεμεῖν psDF.
Il συνήχθησαν] conj.; om. pDF, but D points out the omission of a word.

18 τόπῳ] θρόνῳ H. 19 πυρρὸν] H; πυρὸν p; πυρὸς DF. 21 περι-

have been martyred soon after Poly-
carp;seeI.p.510. There would there-
fore seem to be an anachronism in the
νῦν ‘in our own day,’ since the word
ἀπόθεσις merely signifies ‘deposition,’
and does not in itself imply ‘trans-
lation.’

I. προσέφερον ἄρτον] ‘they were
about offering (the eucharistic) bread?
For the early practice of oblations
for the dead see Bingham Christ¢.
Antig. V. p. 261 sq, VII. p. 340 sq.
It is found as early as Tertullian de

Cor. Mil. 3 ‘ Oblationes pro defunctis,
pro natalitiis, annua die facimus.’

14. τοῦ κυριακοῦ} For the term κυ-
ριακὸν see Bingham Christ. Ant. 11.
Ῥ. 77. It appears in a Greek trans-
lation of a letter of the emperor
Maximin, Euseb. H. £. ix. το.

16. smepictepay] On the signifi-
cance of this notice see above, p. 390
sq, and the discussion on the Let-
ter of the Smyrnzeans in the first
volume (I. p. 644).

43. xptow] It seems probable that

XXI| BY PIONIUS.

453

κατὰ τὸν δεξιὸν ὦμον αὐτοῦ, τὸν δὲ τράχηλον αὐτοῦ λαμ-
πρὸν ὡς χιόνα καὶ σφραγῖδα ἐπάνω.

XXII. Δεήσεως δὲ τῷ σαββάτῳ καὶ γονυκλισίας ἐπὶ
πολὺ γινομένης, ὡς ἔθος ἢν αὐτῷ, ἀνέστη ἀναγνῶναι" καὶ
πάντες ἐνητένιζον αὐτῷ.

ε Ν >] , > 5 \

ἡ δὲ ἀνάγνωσις ἣν ἐπιστολαὶ
\ Ἅ \ , a lol >

Παύλου πρὸς Τιμόθεον καὶ Τίτον, ἐν ais λέγει ὁποῖον εἶναι

δεῖ τὸν ἐπίσκοπον᾽ καὶ τοσοῦτον ἣν ἡρμοσμένος τῷ τόπῳ, ὡς

A b} , , \ > , ν nN 5 , τ “

30 πρὸς ἀλλήλους λέγειν τοὺς ἀκούοντας ὅτι μηδὲν ἐνδέοι αὐτῷ

- ε an 3 Peis tee XN 35 , 5 ΄’

ὧν ὁ Παῦλος ἀξιοῖ ἔχειν τὸν ἐκκλησίας ἐπιμελούμενον. ὡς
= \ , an
οὖν μετὰ τὴν ἀνάγνωσιν καὶ τῶν ἐπισκόπων διδαχὴν καὶ

4 (- 4 3 , 5 \ x 7)
πρεσβυτέρων ομιλίαν ἐπέμφθησαν εἰς τὸ λαϊκὸν διάκονοι,
y ΄ ΄ ΄ ε ἐν Ὁ \ 5 τ
ὥστε πυθέσθαι τίνα βούλονται, οἱ δὲ ὁμοθυμαδὸν εἶπον
Pd 3 ε ~ \ ἊΝ ,
35 Πολύκαρπος ἔστω Ἡμῶν ποιμὴν καὶ διδάσκαλος. συνεπι-
νεύσαντος οὖν καὶ τοῦ ἱερατικοῦ παντός, ἀνέστησαν αὐτὸν
Ave 4 Ν “~ ’,

πολλὰ ἱκετεύοντα, καὶ παραιτεῖσθαι θέλοντα.

XXIII.

TOV χειρῶν τῶν ἐπισκόπων κατὰ TO ἔθος γινομένην χειρο-

ε 3 iP ΄ \ \ \
Oi οὖν διάκονοι προσηγαγον προς Τὴν διὰ

/ θ \ δὲ Cus 5 A , ὃ , 5
49 θεσίαν. καθεσθεὶς δὲ UT αὐτῶν, πρώτοις δάκρυσιν εὐλα-
Ye ἈΝ ΄, » \ κά Ν id >
Beias καὶ ταπεινοφροσύνης ἔβρεξε καὶ ἤλειψε Tov τόπον, ἐν
ᾧ τῷ πνεύματι ἔβλεπεν πόδας ἑστῶτας τοῦ Χριστοῦ συμ-
παρόντος αὐτῷ εἰς τὴν τῆς ἱερατείας χρῖσιν. ὅπου γὰρ οἱ
’ὔ ε A Ν “ὦ > la ἊΝ ε Ν 2h,
λειτουργοί, ἱερεῖς TE καὶ λευῖται, ἐν μέσῳ Kal ὁ τὸν μέγαν
45

ποδήρη περικείμενος ἀρχιερεύς. καὶ δὴ προέτρεπον αὐτὸν

λάμπον] περιλάμπων p. 22 κοκκινοβαφῆῇ] κογχυλιοβαφὴ H.
αὐτὸν p. 39 χειρῶν] χρειῶν p.

30 αὐτῷ]
40 καθεσθεὶς] κατασταθεὶς H.

43 χρῖσιν] χρίσιν H; χρῆσιν pDF.

we should treat χρῆσιν, the reading of
the MS, as an itacism and substitute
xptow. Unction however was not a
part of the consecration of bishops
in the East (see Smith’s Dzct. of
Christ. Ant. τ. p. 222 s.v. Bishop) ;
and the word, if adopted, should
probably be interpreted οἵ ἃ spiritual
anointing. This interpretation would
accord with the figurative character
of the context. For the consecration

44 μέγαν] μέγα pDF.

of the high-priest by anointing, see
Exod. xxix. ἡ, Wevit. vil. 25, ὙΠ na:
On the accent of χρῖσις see Lipsius>
Grammatische Untersuchungen p. 40.
44. ὁ τὸν μέγαν ποδήρη περικεί-
μενος] i.e. the Great High-priest ;
comp. especially Rev. 1. 13 ὅμοιον
υἱῷ ἀνθρώπου evdedupévov ποδήρη.
For the ποδήρης as the high-priest’s
robe see Exod. xxvill. 4, 27, Xxix. 5.

454 LIFE OF POLYCARP

[XXIII

e ΄ 9 Ν y » “ é Ἂν ,
ol συμπαρόντες, ἐπεὶ οὕτως ἔθος, προσλαλῆσαι᾽ TO μέρος
\ A A an 3,
γὰρ πλεῖστον τῆς κοινωνίας καὶ τοῦτο ἔφασαν τὸ ἔργον
“ ὃ ὃ λί 5 ᾽ὔ ἰοὺ A , ΕῚ θ , ἴω
τῆς διδασκαλίας. ἀνοίξας οὖν τὸ στόμα ἀπεφθέγγετο, τῆς
ἴω 5 al nr
φωνῆς αὐτοῦ σημαινούσης τὸν ἐν τῇ καρδίᾳ φόβον, Kat
onow:
5 \ ε Ν Ν \ “ , e aA > ,
Εὐύλογητος ὁ Θεὸς καὶ πατὴρ τοῦ Κυρίου ἡμῶν ἀρχιερέως
Ἂν ων bs 4 Ἂν , > 7 la!
καὶ ποιμένος καὶ διδασκάλου καὶ βασιλέως αἰωνίου Χριστοῦ,
-π «ε \ A an ἴω las
ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων, ὁ ἐν πᾶσιν ἡμᾶς δοκι-
\ \ , ; Γ F an
μάζων καὶ διὰ πάντων ετάζων TAC KApAlac, καθὰ Kal τῶν
ε la lal lal -
πατέρων ἡμῶν καὶ προφητῶν αὐτοῦ ἁγίων, οἷς προσέτασσε
’, Ν an
προστάγματα καὶ δικαιώματα ὑπὲρ τοῦ γνωρίσαι τὴν ἐν
> A lal A an \
αὐτοῖς πίστιν τοῖς λοιποῖς" ὡς καὶ νῦν τὴν σμικρότητα τὴν
sow ὃ Ν a ‘4 a CaS SAN , ἃ ἴον ἴδ᾽
ἐμὴν δια Tov μεγέθους τῆς ὑπὲρ ἐμὲ λειτουργίας, ἣν εὖ οἱ
Ψ 3 ΕῪ an y nA
ὅτι οὐκ ἂν δύναιτο καλῶς ἄνθρωπος ἐπιτελεῖν μὴ πρότερον
\ Ν lal lol
λαβὼν παρὰ Κυρίου ἐκ τοῦ οὐρανοῦ, ὡς καὶ ὁ μακάριος
> ’ la “ lal ΄’
ἀπόστολος Παῦλος διὰ τῶν ἐπιστολῶν δεδήλωκεν, καὶ ἐν ἑνὶ
{δ ς \ “ la
ῥήματι τὴν πᾶσαν πολιτείαν τοῦ καθισταμένου δηλώσας ἐν
iy aS) Als ' 9 > \ \ \
τῷ εἰπεῖν ἀνεπίληπτον: ὅπερ οἶμαι μηδενὸς τὰς ἀκοὰς Tapa-
ὃ ὃ / 5 3 5 > \ »»Μ ν 3 ν 5
εδραμηκέναι, ἀλλ᾽ εἰς αὐτὴν εἴσω ὅλην du ὅλης ἐνεστη-
ρίχθαι τὴν ψυχήν.

> “ x Ν σ7 , ΄ ν >) \ a
εμου TT Pos TOV Κύριον ποιήσασθαι δέησιν, νὰ AUTOS παρα-

\ / > x Εὖ νν > , Ν ε Ν
διὸ δέον ἐστιν υμῖιν, αγαπήτου, TYV ὕπερ

σχῃ εὐαρέστως ὑπηρετῆσαι τῇ ἀμώμῳ νύμφῃ αὐτοῦ ἐκκλη-
σίᾳ: τὸ δὲ αὐτὸ καὶ πᾶσι τοῖς συνδούλοις μον καὶ λειτουρ-
γοῖς, οἷς καὶ παράκλησιν ἀναγκαῖον ποιήσασθαι ἐνώπιον τοῦ
Θεοῦ καὶ ὑμῶν, ὥστε συναθλύσαί μοι καὶ ὑπουργῆσαι ἐκ
πάσης προθυμίας καὶ ἀγάπης ἀνγποκρίτογ εἰς τὸν προκεί-
μενόν μοι ἀγῶνα, εἰδότας ὅτι δεῖ πάντας συντρέχειν, ἵνα

18 ἀνεπίληπτον]
38 ἐπανήεσαν]

10 προσέτασσε)] conj.; προσέτασε p; προσέταξε DF.
ἀνεπίλειπτον p. 24 ἀναγκαῖον] F; ἀναγκαίαν pD.

6. apxtepews...aiwviov] A favour- 18. ἀνεπίληπτον] A reference to

ite expression of Polycarp’s, Polyc.
Phil. 12, Mart. Polye. 14) see the
note above, p. 345.

9. ἐτάζων τὰς καρδίας] From Ps.
Vii. 10.

1 Tim. ili. 2; comp. Tit. i. 6, 7, dvey-
κλητος, ἀνέγκλητον.

25. συναθλῆσαι x.t.A.] For the re-
semblance in the passage which fol-
lows to the injunctions given to

ΧΧΙΠ] BY PIONIUS. 455

΄ A , big? A Ν» » ε
πάντες βραβεῖον λάβωμεν, καθ᾽ ὅτι πᾶσιν ἴσος πρόκειται ὁ
Lal > id lal
τῆς ἀφθαρσίας στέφανος, ἀπροσωπολήπτως στεφανοῦντος.
\ A > ω
TOV καλώς ἀγωνισάμενον καὶ νικήσαντα χάριτι τοῦ παντο-
, A Ν ΄΄ ε A 3 A lal 3 ® an
κράτορος Θεοῦ καὶ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, dv οὗ τῷ
3 , Ν > Ν “ ε / Ν
ἀοράτῳ καὶ ἀμετρήτῳ μόνῳ ἀθανάτῳ πατρὶ ἐν τῷ ἁγίῳ καὶ
, >
παρακλήτῳ πνεύματι δόξα, τιμή, καὶ κράτος Kal ἣν Kal ἐστι
NS A
καὶ ἔσται εἰς TOUS αἰῶνας, ἀμήν.
’ \ \ ε
Τότε δὴ καὶ οἱ λοιποὶ τὰς δεούσας παρακλήσεις καὶ
ἊΨ » A 7 Ν “A “A ,
παραμυθίας ἐν τε τῷ σαββάτῳ Kal TH κυριακῇ ποιησάμενοι,
4
προσφοράς τε καὶ εὐχαριστίας, ἀγαλλιασάμενοι Kal μετα-
i A 9 \ > A
λαβόντες τροφῆς ἐπανήεσαν ἕκαστος εἰς τὸν οἶκον αὐτοῦ,
aN a ὃ ΄ SEN A / ,
μεγάλῃ χαρᾷ δοξάζοντες ἐπὶ τῷ κεκοινωνηκέναι ἸΤολυκάρπῳ
Χριστὸν Ἰησοῦν Κύ Ὁ ἡ δόξα εἰς τοὺς αἰῶ ἱμή
ρ ησοῦν Κύριον, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν.
XXIV. Τῷ δὲ ἐχομένῳ σαββάτῳ ἔλεγεν: ᾿Ακούσατέ
μου τῆς παρακλήσεως, ἀγαπητὰ τέκνα Θεοῦ. ἐγὼ καὶ τῶν
ἐπισκόπων παρόντων διεμαρτυράμην καὶ νῦν παρακαλῶ
lal \ ἴων
πάντας κοσμίως καὶ ἀξίως περιπατεῖν τὴν ὁδὸν τοῦ Κυρίου,
Ψ ων “Δ
εἰδότας ὅτι ἐν διακονίᾳ τῇ πρεσβυτέρων ὧν τοσαύτην κατὰ
τὴν ἐμὴν δύναμιν εἰσενεγκάμην ἐπιμέλειαν, νῦν μᾶλλον ὅτε
A A \
πλεῖστος ἐπικεῖταί μοι ἀμελήσαντι κίνδυνος. μετὰ yap TOV
> io) 4 id 5 \ x » Ν Ν 5 ’ὔ
ἐκ τῆς κρίσεως φόβον, αἰσχρὸν ἂν εἴη καὶ πρὸς ἀνθρώπους
ta) f Ν la) Ν 5 ἣν “A
καθεῖλαί τι καὶ καταλῦσαι καὶ οὐχὶ μᾶλλον προσοικοδο-
aA \ a >
μῆσαι τὴν φθάνουσαν εἰς τοῦτο προθυμίαν. ὑμέτερον οὖν
5 \ , > A ia > Ψ » ἂν A
ἐστι τὸ στέλλεσθαι ἀπὸ πάσης ἀταξίας ἄνδρας τε καὶ γυναῖ-
ν Ἂ ὔ A > 3 / > \ \ Ν
kas, ἵνα μή τις δόξῃ με μὴ κατ᾽ εὐλάβειαν ἀλλὰ κατὰ τὴν
> A “
ἀνθρωπίνην ὑπερηφανίαν κατὰ τῶν ἁμαρτανόντων ποιεῖσθαι
5 / Ν A ἫΝ See: A 4 >
ἐκδικίαν. καὶ yap συμβέβηκεν ἐνίους τῶν καθισταμένων εἰς
ἐπανίεσαν pDF. 41 ἐχομένῳ] Zahn; ἐρχομένῳ pDF. 50 ὑμέτερον]
1); ἡμέτερον pF.

Polycarp by Ignatius, see above, p. εἱλάμην, see Veitch Greek Verbs 5. ν.

425. aipéw, Winer Gramm. § xiii. p.
26. ἀγάπης ἀνυποκρίτου] Anexpres- 86 sq.

sion taken from 2 Cor. vi. 6. 51. στέλλεσθαι κ-τ.λ.] 2 Thess. iii.
37. προσφοράς] See the note on 6 στέλλεσθαι ὑμᾶς ἀπὸ παντὸς ἀδελφοῦ

§ 26 προσφορὰν ἐποίησεν. ἀτάκτως περιπατοῦντος.

49. καθεῖλαι] For the aorist εἷλα,

456 LIFE OF POLYCARP

[XXIV

΄ ν᾽ al “ ε x = > id \ /
τόπους, ὅτε δεῖ μάλλον, ὡς ἂν εἴποι τις, ἐπιτείνειν TOV δρόμον,
’’ «ε » 3 » ν ν ’ i
τότε ὑπεκλύεσθαι ἐπιλαθομένους OTL, ὁσῳ TLS πλείω τετιμη-
A ἊΨ» Ν \ \ Ν ᾽,ὔ > id
σθαι δοκεῖ, πλείονα καὶ τὴν πρὸς τὸν δεσπότην ὀφείλει
5 » ͵ a , ! a
εἰσφέρεσθαι εὔνοιαν, MNHMONEYEIN TE TON λόγων Kypioy ὅτι
AYTOC εἶπεν" G TO πλεῖον πὰρεθέμην, TEPICCOTEPON ATIAI-
THCOCIN AYTON, Kal THY τῶν πιστευθέντων τὰ τάλαντα παρα-
βολήν, καὶ τὸν ἐπὶ τοῦ γρηγοροῦντος δούλου μακαρισμόν,
Ν “ lal
Kal τὴν κατὰ τῶν ἀμελησάντων ἐλθεῖν εἰς τοὺς γάμους
, Ν Ν 4 “A Ἄν 5 , Ns 4
μέμψιν, καὶ THY καταδίκην τοῦ μὴ ἔχοντος ἐπάξιον TO ἔνδυμα
τῆς χαρᾶς τοῦ γάμου, καὶ τὴν τῶν φρονίμων παρθένων
» Ν a \N «a ' \ in
εἴσοδον, TO ΓΡΗΓΌΡΕΙ ΤΕ; TO ETOIMO! rinecO€, MH BAPHOCIN
ξ : Se \ τι an 9 9 ΄ > 2 \
Al κἀρλίδι ὑμῶν, τὴν περὶ τῆς εἰς ἀλλήλους ἀγάπης καινὴν
5 4 \ la > id ε 5 A > / 5 ~
ἐντολήν, τὴν κατάδηλον ἐξαπίνης ws ἀστραπῆς ἀθρόου αὐτου
AN Χ \ 5. Ὁ /
παρουσίαν, τὴν μεγάλην διὰ πυρὸς κρίσιν, τὴν αἰώνιον ζωήν,
“ Ά. Ὁ ,
τὴν ἄφθαρτον αὐτοῦ βασιλείαν. καὶ πάνθ᾽ ὅσα θεοδίδακτοι
τὸ » > A ‘ , , [ (ὃ
ὄντες οἴδατε ἐρευνῶντες τὰς θεοπνεύστους γραφάς, τῇ γραφίοι
τοῦ πνεύματος τοῦ ἁγίου ἐγγράφετε εἰς τὰς καρδίας ὑμῶν,
oy nw /
ἵνα μένωσιν ἐν ὑμῖν ἀνεξάλειπτοι αἱ ἐντολαί.
Ξ- a \ Noe , > , a
XXV. Τοιαῦτα μὲν δὴ ἀεὶ λέγων, ἐπιμένων TE TH
3 , vee ; \ \
διδασκαλίᾳ, ὠκοδόμει TE καὶ ἔεωΖζεν EAYTON TE Kal TOYC

> ’ al LA ἴων 5» > nw
AKOYONTAC αὐτοῦ. οσα δὲ των δι QUTOU γενομένων μέγα-

1 δεῖ] δὴ Ρ. 2 ἐπιλαθομένους] ἐπιλαθομένοις p.
pF; παρέθεντο 1) (comp. Luke xii. 48). 11 τὸ pri.] τοῦ p.

5 παρεθέμην]
23 τοῖς

A. μνημονεύειν τε κιτ.λ.}] Acts xx,
35; see the note on Polyc. Phil. 2
(see above, p. 325).

5. ᾧ τὸ πλεῖον κιτ.λ.}] Luke xii. 48
παρέθεντο πολύ, περισσότερον αἰτή-

GiB)

σουσιν αὐτόν.

11. γρηγορεῖτε κιτ.λ.] Matt. xxv. 13,
xxiv. 44. The following quotation μὴ
βαρηθῶσιν is from Luke xxi. 34

15. θεοδίδακτοι ὄντες] 1 Thess. iv. 9
αὐτοὶ yap ὑμεῖς θεοδίδακτοί ἐστε : COMp.
John vi. 45, Is. liv. 13.

20. ἔσωζεν ἑαυτόν «.t.A.] 1 Tim.
iv. 16; comp.'[Clem. Rom.] ii. § 15
ἑαυτὸν σώσει κἀμὲ TOY συμβουλεύσαντα,

2b. 19 ἑαυτοὺς σώσητε καὶ τὸν ἀναγινώ-
σκοντα ἐν ὑμῖν : Comp. 20. 10.

23. εἰς τὴν Τέω κ-τ.λ.] It is difficult
to explain this reference. Teos and
Lebedus are distant 120 stades
(Strabo xiv. I. 29, p- 643, Tews δὲ Ae-
βέδου διέχει ἑκατὸν εἴκοσι) Or 15 miles
(Chandler Zravels in Asta Minor p.
104). There were famous hot springs
at both places (Pausan. vil. 5. 5 Ae-
βεδίοις δὲ τὰ λουτρὰ ἐν τῇ γῇ θαῦμα
ἀνθρώποις ὁμοῦ καὶ ὠφέλεια γίνεται"
ἔστι δὲ καὶ Τηΐοις ἐπὶ τῇ ἄκρᾳ λουτρὰ
τῇ Μακρίᾳ, τὰ μὲν ἐπὶ τῴ κλύδωνι ἐν
πέτρας χηραμῷ τὰ δὲ καὶ εἰς ἐπίδειξιν

ΧΧΥ] BY PIONIUS.

457

λείων ἦλθεν εἰς ἡμᾶς, νῦν ἐπιμνησθήσομαι. ἧκέν ποτε
A A lal \
Πολύκαρπος εἰς τὴν Τέω τὴν πρὸς τοῖς θερμοῖς [τοῖς παρὰ]
΄ 4 tA \ fe \ > 7
πᾶσι καλουμένοις Λεβαδίοις πρὸς Δάφνον twa ἐπίσκοπον,
ὰ ~ A A Ν Ν Ν , A
25 ὃς μετὰ TO δειπνῆσαι διηγεῖτο αὐτῷ τὴν κατὰ τὸν βίον &-
δειαν καὶ ὅτι ὀλίγας γεώργηκε τροφάς. ὁ δέ, ἐπιδεικνυμένου
la la Ν la
αὐτοῦ τὰ πιθάρια σχεδὸν κενά, ἐπιθεὶς ἐν αὐτοῖς τὰς χεῖρας
εἶπεν᾽ Ἔν ὀνόματι Ἰησοῦ Χριστοῦ, χρῶς wate am ἐκείνης
τῆς wpas τοσοῦτον πλῆθος πληθυνθῆναι [ws] μετὰ τὸ κατα-
30 σπεῖραι τὴν γῆν καὶ ἀδεῶς τὸν ἑαυτοῦ οἶκον θρέψαι καὶ
ἑτέροις δυνηθῆναι παρασχεῖν.
XXVI. Μετὰ δὲ χρόνον τινὰ ἦλθε πάλιν πρὸς τὸν
4 ἃ ε ν an ἴω
Δάφνον" ὁ δὲ εὐχαριστῶν ἐπὶ τῇ τοσαύτῃ χάριτι παρόντος
> lal ’΄ “ “
αὐτοῦ προσφορὰν ἐποίησεν εἰς πλῆθος ἀδελφῶν. ἔθηκεν δὲ
35 μέσον πιθάριον ἔχον οἶνον. τοῦ δὲ τοῖς οἰκείοις λέγοντος
ν > lal
ὥστε ἐπιβάλλειν κομίσαντας ἔνδοθεν οἶνον, εἰπεῖν τὸν Πολύ-
καρπον᾽ “Ades οὕτως, ὅτι οὐκ ἐκλείψει. ἀντλούντων δὲ
αὐτών καὶ πινόντων τὸν οἶνον καὶ τοῦ οἴνου μᾶλλον πληθυ-
/ 5 “ > , 4 > 5» ,ὔὕ > > 5
νομένου, ἐπιστᾶσα οἰκέτις παιδίσκη, οὐκ ἐν φόβῳ ἀλλ᾽ ἐν
4o παιδιᾷ καὶ γελωτι, ἀνεβόησε λέγουσα: °Q πιθάριον ἀνεξ-
avthyntov: ἐπὶ δὲ τοῦτο ἀποστάντος τοῦ ἐπὶ τὸ σημεῖον
τῆς δυνάμεως ἀγγέλου, συνέβη καὶ τὸν ὑπάρχοντα οἶνον

παρὰ] conj.; om. pDF. 40 παιδιᾷ]

παιδεία p.

29 ὡς] DF; om. p. 35 ἔχον] ἔχων p.

For those of

πλούτου πεποιημένα).
Lebedos,which were the more famous,
see also Pausan. vii. 3. 2 λουτρὰ...
θερμὰ πλεῖστα τῶν ἐπὶ θαλάσσῃ καὶ
ἥδιστα, Aristid. Of. I. p. 490. The
springs at Teos may have been called
Lebadian, because they possessed
the same qualities as those of Lebe-
dos or from some local connexion.
The name of this city however seems
to be always written Λέβεδος, not
Λέβαδος ; and perhaps the solution is
to be sought in the meaning of the
word λέβεδος or A€Bados ‘meadows
with springs’ (see Benseler-Pape
Worterbuch s.v.), unless indeed it is

a sheer blunder of our biographer.
There was a Λεβάδεια in Beeotia.

24. Δάφνον] In Smyrnu. 13 Ig-
natius salutes among the leading
Christians at Smyrna δΔάφνον τὸν
ἀσύγκριτον. This is not improbably
the person meant here. See above,
eps 398; ΠΗ ΒΡ. 5926:

34. προσφορὰν ἐποίησεν] See above,
δ 23 προσφοράς τε καὶ εὐχαριστίας, and
below, ὃ 27 χρήσασθαι αὐτῷ εἰς προσ-
φοράν. Not only the eucharistic ele-
ments, but gifts for the maintenance
of the clergy, contributions to an
agape, alms and food for the relief
of the poor, etc., were regarded as

LIFE OF POLYCARP [XXvI

458

“ A Ν Ν
ἀφανῆ γενέσθαι, ὡς εἰπεῖν τὸν Πολύκαρπον᾽ Καλὸν yap
Tages ΄ Ν a ΄, ᾿ a ῃ >
TO εἰρημένον διὰ τοῦ Aaveid' Aoydeycate τῷ Kypi@ ἐν

φόβῳ κἀὶ ἀγδλλιᾶοθε AYT@ ἐν τρόμῳ.
XXVIII.
/ y de @ ¥ ἐν ἃ Ἂν Ψ). 53. α
διακόνους, ἕνα δὲ ᾧ ονομα Καμέριος, os καὶ τρίτος ἀπ

Κατέστησε δὲ ὃ Πολύκαρπος καὶ ἄλλους μὲν
η ρ μ

“ \ lal
αὐτοῦ μετὰ Παπίριον ἐπίσκοπος γεγένηται᾽ τοῦτον Tapa-
Ν 5 la 5 5 , , \ 5 5 A Ν wn
λαβὼν ἀπῆλθεν eis ἀγρόν. μέλον yap ἣν αὐτῷ Kal τῶν
\ 4 A la) DP.
κατὰ Tas κώμας ἐκκλησιῶν φροντίδα ποιεῖσθαι. ἐπανιόντι
δὲ αὐτῷ εἰς τὴν πόλιν προσδραμοῦσα κατὰ τὴν ὁδὸν ἔκ
τινος ἀγροῦ χήρα αὐτῷ ἐν δοκιμῇ πολλῇ προσήνεγκεν ὀρνί-
» id A Ν Ν la A 35
θιον ἔτι μικρόν: τοῦ δὲ μὴ βουλομένου λαβεῖν, ἔπειθεν
λέγουσα χρήσασθαι αὐτῷ εἰς προσφοράν. ὀψίας δὲ γενο-
μένης, ἐπειδὴ καὶ αὐτουργῷ ἐχρῆτο τὰ πλεῖστα ὁδοιπορίᾳ,
A An »
κεκοπιακὼς διέγνω μετὰ τοῦ Kapepiov καταντῆσαι εἰς τι
πανδοχεῖον, ἐπεὶ ὁ τόπος ἐκεῖνος ἔτι τῆς χάριτος ἀνευαγ-
γέλιστος ἦν. ἐγένετο δὲ μετὰ τὸ δεῖπνον ἀναπαυσαμένῳ
αὐτῷ ταχέως εἰς ὕπνον τρέπεσθαι" αἱ γὰρ ἑκούσιοι βάσανοι
τοῦ σώματος ἀνάπαυσιν ἐν ταῖς ἐρημίαις παρασκευάζουσι.
a ο \
καὶ δὴ τῆς νυκτὸς ἐπὶ TO ἥμισυ προκοπτούσης παραστὰς
7 AY» Ν Κ ΄ \ , \ aN \ 3 an
αὐτῷ ἄγγελος Κυρίου καὶ πατάξας τὴν πλευρὰν αὐτοῦ φησι
> \
Πολύκαρπε. ὁ δέ: Τί ἐστιν; καὶ 0 ἄγγελος" ᾿Αναστας
3, ων > 4
ἔξελθε τοῦ πανδοχείου" μέλλει yap πίπτειν. ὁ δὲ aveypy-
/ Ν Ν , > , ε \ ν ν Ν
γορέν τε καὶ τὸν Καμέριον ἐκάλε. ὁ δὲ ὕπνῳ μα καὶ
, ΄, ΄ \ NO Ge ἜΡ ΗΖ i \
καμάτῳ Bapovpevos μόλις μὲν ἀλλ ὁμως υὑπήκουσεν᾽ Kat
7 μέλον] μέλλων Ῥ.

4 Karéornoe] κατάστησε [1. 6 Παπίριον] Παπύριον Ἡ.

9. προσδραμοῦσα] προδραμοῦσα pDF.
16 ἀναπαυσαμένῳ] ἀναπαυσωμένω Ῥ.

‘offerings’; Apost. Const. il. 25, 27,
34, etc. Here an agape given at the
expense of Daphnus seems to be
meant; and again in § 27 the little
bird seems intended as a contribu-
tion to such an entertainment.

2. Δουλεύσατε «.t.d.] From Ps. ii.
Il.

ἕνα δὲ ᾧ ὄνομα κιτ.λ.}] Camerius

14 καταντῆσαι] conj.; καταρτίσαι pDF.
35 ἀνεπήδησεν] conj.; ἀπεπήδησεν pDF.

is here represented as standing in the
same relation to Polycarp at Smyrna,
in which his contemporary Eleu-
therus stood to Anicetus at Rome.
He was in fact his archdeacon.
And just as Eleutherus is raised to
the Roman episcopate next but one
in succession, so in like manner is
Camerius to the Smyrnzan. See

5 fe)

ΧΧΥΠ] BY "PIONTUS: 459

, 5 ἴω 4 5 A ε A \ 5 ,
25 διηγησάμενος αὐτῷ ἔπειθεν ἀναστῆναι. ὁ δὲ πρὸς αὐτόν᾽
wn ¥ A lal
Πρῶτος ὕπνος οὕπω παρῆλθεν, μακάριε πάπα, καὶ ποῦ
δ lal lal
ὑπάγομεν; σὺ ἀεὶ" Tas γραφὰς μελετῶν ἀγρυπνεῖς διὰ
τοῦτο, καὶ οὐ κοιμᾶσαι. κἀκεῖνος ἐποίει ἀγρυπνεῖν᾽ ὁ δὲ
ε , 5 ἊΝ δὲ Ν ὃ , Ν ε » \
ἡσύχασεν. ἐπεὶ δὲ Kal δεύτερον παραστὰς ὁ ἄγγελος TO
30 αὐτὸ εἶπεν, πάλιν ἐγείρεσθαι τῷ Καμερίῳ παρεκελεύετο. τοῦ
Ν 3 ΄ 4 / A A ν la 5 , »
δὲ εἰπόντος πάλιν: Πιστεύω τῷ Θεῷ ὅτι σοῦ ἐνθάδε ὄντος
ε lal 3 \ , > ε ᾽’ Ἄ 3 Ν A na
Ο TOLYOS OV μὴ πεσῇ; εἰπεν O Πολύκαρπος" Kayw tw Θεῴ
,7ὔ 5 Ν ~ »ὭὮ > 4 ’ QA /
πιστεύω, GANA τῷ τοίχῳ οὐ πιστεύω. τρίτον δὲ κατέδραθεν,
ἈΝ ε 5 \ ε Ν 5 7 3 ’ὔ Δ ε Ν SS fe
Kal ὁ αὐτὸς ὑπὸ αγγέλου ἐλέχθη λόγος. 0 δὲ μὴ μελλήσας
35 πρῶτος ἀνέστη, κἀκεῖνος δὲ λοιπὸν μετὰ σπουδῆς ἀνεπή-
5 la \ Ν iy , 5 »
δησεν. ἐξελθόντες δὲ καὶ μικρὸν προελθόντες ἀνεμνήσθησαν
[7 ees , , > a ΄, 5. δὲ 2 >
ὅτι TO ὀρνίθιον κατέλιπον ἐν TO πανδοχείῳ. | ἀπόν των οὖν
> “ Swi 5 3 nw \ , ε \ , , \ > ,
αὐτῶν ἀπ᾽ αὐτοῦ τὸ διάστημα ὡσεὶ λίθου Bodnv, Μὴ ὀκνή-
σῃς, φησί, ἐπεὶ ἡ μακαρία χήρα εἰς προσφορὰν αὐτὸ ἐπωνό-
Ν ε , » 5 Ls Ἂν ε 5 wn
4opacevr. καὶ ὑποστρέψας ἔλαβεν avto’ καὶ ws ἐξῆλθεν
ὅσον ὀλίγον, τὸ πανδοχεῖον πᾶν σὺν αὐτοῖς τοῖς θεμελίοις
> » > , y , A A > 2 A
εἰς ἔδαφος ἦλθεν κάτω, ὥστε μηδένα σωθῆναι τῶν ἐν αὐτῷ.
σταθεὶς δὲ ὁ Πολύκαρπος καὶ ἀναβλέψας εἰς τὸν οὐρανὸν
εἶπεν. Θεὲ δέσποτα καὶ Κύριε παντοκράτορ, ὁ τοῦ εὐ-
45 λογημένου Ἰησοῦ Χριστοῦ παιδὸς ἁγίου σου πατήρ, ὁ
oo lal NN la
τὴν Νινευϊτῶν καταστροφὴν διὰ τοῦ μεγάλου προφήτου
4 3 “ Ἂν AN > “ “ ᾽’ὔ - al
προσημάνας ᾿Ιωνᾶ καὶ δοὺς ἐκφυγεῖν τών κινδύνων, ἀληθῶς
εὐλογῶ σε ὅτι ἐρρύσω ἡμᾶς ἀπὸ τοῦ κινδύνου τούτου διὰ

36 προελθόντες] Τ) ; προσελθόντες pF. 37 ἀπόντων] conj.; τῶν p; ὄντων DF.
38 βολήν] conj.; βολὴ pDF. 44 παντοκράτορ] F ; παντοκράτωρ pD.

Hegesippus in Euseb. H. 2. iv. 22 there is reference to a liberal gift un-
᾿Ανικήτου, οὗ διάκονος ἦν Ἐλεύθερος" καὶ der straitened circumstances?
>

mapa ᾿Ανικήτου διαδέχεται Σωτήρ, μεθ 14. καταντῆσαι] It is difficult to
ov ᾿Ελεύθερος. give any adequate sense to καταρ-
6. μετὰ Παπίριον] On this person rica, and I have therefore made a
see above, I. p. 464. slight alteration.
10. ἐν δοκιμῇ πολλῇ! Does this 33. κατέδραθεν)] For the use of this

mean ‘in a great trial of affliction, as poetic form in later prose writers see
in 2 Cor. viii. 2 ἐν πολλῇ δοκιμῇ θλί- Veitch Greek Verbs s.v. δαρθάνω.
eos ἡ περισσεία k.t.A., Where, as here,

460 LIFE OF POLYCARP [xxvII

\ > > “Ἔν > , ΄ \ ,ὔ 3 ,
χειρὸς ἀγγέλου, dv οὗ ἐγνώρισάς μοι τὸ μέλλον ἀποβή-
σεσθαι.

ty A 3 3 “A

XXVIII. *Eyévero δὲ καὶ ἕτερον μεγαλεῖον du’ αὐτοῦ

A A la > y
τοιοῦτον. ἤδη τῶν ἐν TH πόλει πάντων ἀνθρώπων εἰς ὕπνον

\ Ν A 3
τραπέντων καὶ σχεδὸν μεσούσης τῆς νυκτὸς καὶ τών ἀρτο-
“ Ν \ ,
κόπων σιτοποιουμένων, συνέβη πῦρ ἐμπεσὸν εἰς τὰ σύνεγ-
“A \ A ,
yus φρύγανα ἐμπρῆσαι τὸ ἐργαστήριον, καὶ ἐκ τούτου
A An A an \
ἐπινεμηθὲν πλεῖστον μέρος καταλαβεῖν τῆς πόλεως. τοῦ δὲ
nw Xe 4
πλήθους παντὸς συνδραμόντος καὶ κραυγῆς Kal Tapayou
ἌΝ wn ”
πολλοῦ ὄντος, ὁ στρατηγὸς ἐκέλευσεν TA πρὸς τοῦτο Opyava
ε ,ὔ / 39 ,ὕ 3 ε fe \ "ὃ
ἡτοιμασμένα κομίζεσθαι. ἐφέροντο οὖν οἱ σίφωνες καὶ ὑδωρ

nr an ,
καὶ πᾶσα τέχνης ἐπίνοια, κατήεσαν δὲ Kal Ἰουδαῖοι προφάσει

A δύ ΄ 5. ANY ye \ > \ A > ὃ
τοῦ δύνασθαι κατασβεννύναι, ἀεὶ ἑαυτοὺς εἰς τὸ πῦρ ἐπιὸι-
δό ε / , \ Ν x » δύ θ

ὄντες ἑκουσίως: φάσκουσι yap μὴ av ἀλλως δύνασθαι

A 2 3 aA
ἐμπρησμοὺς παύεσθαι, εἰ μὴ ἐπισταῖεν᾽ τέχνη δ᾽ αὐτοῖς
τοῦ διαρπάζειν τὰ ἐν ταῖς οἰκίαις. κινδυνευούσης οὖν τῆς

, » ε ΠΕ Υ τὸ ¥ ε , εκ
πόλεως, ἔφη ὁ στρατηγός" ᾿Ὦ avdpes οἱ συμπαρόντες ἡμῖν

\ ο a “ lal gy >
els τὴν ὥραν τῆς πικρᾶς θέας ταύτης, ὁρᾶτε OTL οὐδέν ἐστιν

, » ὃ Ν \ Q »” > 9 ΄, δ an δὲ »”
τὸ ὀοφελος διὰ TO τὸν ἄνεμον εἶναι ἐναντίον᾽ μιᾶς ὃὲ ουσὴης
> ᾿ 4 \ lal 3 / > Ν ‘\ , 5 4
ἐλπίδος τὸ παρεῖναι ᾿Ιουδαίους, ἀλλὰ καὶ ταύτης ἠἡστοχή-
σαμεν. τί οὖν ἐστὶν ὃ λέγω; ἀκούσατε. πρώην ἐν τῴ
στρατηγίῳ νύκτωρ ἀναστάντι ἐμῷ οἰκέτῃ περιέπεσέν τι

οὐ ν
δαιμόνιον, ἐκεκράγει τε καὶ οὐκ ἐν ἑαυτῷ ἦν. ἐπεὶ δὲ ἥψαμεν

A ν ΄“΄“"
φῶτα, εὕρομεν αὐτὸν ἐνθουσιῶντα καὶ κατεσθίοντα πάντα.
ε », δὲ ΄, a e ἜΣ Ὠ ὃ A > (ὃ 3) EN θέ
ἡμέρας δὲ γενομένης ἦλθον» οἱ ᾿Ιουδαῖοι ἐπᾷάδειν αὐτῷ θέ-

a xX ἴω Lal
λοντες᾽ ὁ δὲ πλείστους αὐτοὺς ὄντας εἷς ὧν μικροῦ δεῖν
παίων ἀπέκτεινεν, περιρρήξας τε αὐτῶν τὰς ἐσθῆτας γυμ-

Ν ® ὯΝ Pee ἐπ
νοὺς καὶ πλήρεις αἱμάτων ἀπέπεμψεν. εἷς οὖν τις ἐν τῷ οἴκῳ

Ἂ \ »» 3 3 ΄ » \ ὃ ΄
μου ὧν Χριστιανὸς ἔφη Et κελεύεις, καλέσω Tov δυνάμενον

1 ἀποβήσεσθαι F ; ἀποβλήσεσθαι psD. 6 ἐμπεσὸν] ἐμπεσὼν p.

10. ὁ στρατηγὸς] The chief magis- tracy intended. Possibly the officer
trates of a colony, the duumvirz, here meant may be the στρατηγὸς ἐπὶ
were called in Greek στρατηγοί; e.g. τῆς εἰρήνης (e.g. in a Smyrnzan in-
Acts xvi. 20, 22, 36 (see Philippians scription, C. 7. G. 3151), who should
p- 51), and this may be the magis- probably be identified with the iren-

se)

XXVIII] BY PIONIUS. 461

, 9 a 9 A \ 3 , > ε [τ
περιγενέσθαι αὐτοῦ. ἐμοῦ δὲ ἐπιτρέψαντος, ἦλθεν ὁ τῶν
Χριστιανῶν διδάσκαλος ὃν λέγουσι Πολύκαρπον. ἔτι δὲ
αὐτοῦ μακρὰν πολὺ ἀπέχοντος, ἐκεκράγει ὁ νεανίας μέγα:

Ἔρχεταί μοι Πολύκαρπος, καὶ μέλλω φεύγειν᾽ ἐπιστάντος

Ν ἴων
O€ TOU......
\ ε Ν
ΧΧΙΧ. ....7a εἰθισμένα ἐπὶ πλείους ἡμέρας μηδὲν
> , 3 » 7 x ’ ~ \ ‘
AVUOVTES ἐπαύσαντο τότε: Kal μόλις τῶν τὴν βουλευτικὴν
/, ~ “
ἐχόντων τιμὴν συνηγμένων, καὶ τοῦ στρατηγοῦ φάσκοντος
id nw ο
μήτε ἔχειν σῖτον μηδ᾽ ὅθεν πρίαιτο εὑρίσκειν, ἑτοίμως
Be > lal Oy a
ἔχοντα ἀργύριον ἀριθμεῖν, ἀναστάς τις ἐκ μέσου αὐτῶν
4S , > _ » 2 Ν \ \ 5 ~
non πρέσβυς εἶπεν᾽ “Avdpes ὅσοι κατὰ τὸν καιρὸν ἐκεῖνον
5 9 \ a
συμπαρόντες ATE OTE νυκτὸς. μεσούσης ἐμπρησμοῦ γενο-
ε ε ε A
μένου ἡ πόλις ἐκινδύνευσεν, διαμέμνησθε ὡς μήτε ἡμῶν
iA > 4 > ων , Ν ~ id
μήτε Ἰουδαίων ἰσχυσάντων κατασβέσαι τὸ πῦρ κληθείς τις
ε,9 ε lal 5 A ἴων 5 v4 ’ὕ ε Cal ,
up ἡμῶν ἀνὴρ ταῖς ἀληθείαις θεοπρεπής, ὁ τῶν λεγομένων
A ε XN ε nw
Χριστιανῶν ἱερεύς, στὰς ἔμπροσθε πάντων ἡμῶν Kat ava-
5 \ >
βλέψας εἰς τὸν οὐρανὸν εἶπέν τινά ποτε ῥήματα, καὶ Tapa-
lal lal e , x > SQ). ὦ \ 3 /
χρῆμα σφαιρωθεῖσα ἡ φλόξ, καὶ οὐκ οἷδ᾽ ὅπως THY ἐκείνου
ἐντραπεῖσα φωνήν, αὐτὴ συνέπεσεν εἰς ἑαυτήν᾽ Kal με TON-
Ζ ε la ε » ΄΄ 3 Cy τον 3 a »
λάκις ὑπεισῆλθεν ὡς ἄρα τις θεός ἐστιν ὁ ἀνὴρ ἐκεῖνος. ἴστε
XN ε A “
δὲ ὡς οἱ ποιηταὶ ἡμῶν καὶ συγγραφεῖς φασιν οὐρανοὺς κατα-
\ > ο
πέμπεσθαι θεοὺς ὡμοιουμένους ἀνθρώποις, τιμωρίας τε ἕνεκεν
τῆς κατὰ τῶν ἀδικούντων ἐκδικίας τε αὖ πάλιν τῶν ἀδικου-
μένων. ΧΧΧ. Οἱ δὲ ἀκούσαντες ἐβόων ἐκκλησίαν πάν-
A Ν Ν ,
δημον ἀξιοῦντες γενέσθαι. καὶ μὴ μελλήσαντες πάντες
3 i > , 3 \ 4 ‘ A \ , \
ἀθρόοι ἀπήεσαν εἰς τὸ θέατρον᾽ λιμῷ γὰρ πιεζόμενοι τὴν
\ , > , » Ψ Ν᾿ ν Ν i) QA
Tapa πόδας ἀνάγκην ἔβλεπον, ὅτε καὶ eva Θεὸν εἶναι διὰ
A A 3 i)
μόνης κραυγῆς ἐκφωνεῖν ἠναγκάζοντο. ἀποστειλάντων οὖν
‘ i , Ν 5» / » ε ? N
πρὸς τὸν Πολύκαρπον καὶ ἀξιωσάντων, ἤχθη εὑρεθείς. καὶ
12 κατήεσαν] κατίεσαν pDF. 20 παρεῖναι] παρῆναι p. 34 Tov] A

leaf is here wanting in p.

arch or captain of the police (see 30. ὁ τῶν Χριστιανῶν κιτ.λ.] Comp.
above, III. p. 371); but the functions Mart. Polyc. 12 ὁ τῆς ᾿Ασίας διδάσκα-
assigned to him seem to be too com-_—_—Aos, ὁ πατὴρ τῶν Χριστιανῶν.
prehensive for this.

462 LIFE ΘΙ POLYCARP

[Xxx

> , Ν ε Ν aA 227 ε Ν A lal ,ὔ
εἰσήχθη, καὶ ὁ μὲν δῆμος ἐβόα, οἱ δὲ πρῶτοι τῆς πόλεως
5) \ 5 «ε nw σ A
εἶπον πρὸς αὐτόν: Πολύκαρπε, ὁρᾷς ὅτι ἡ πόλις ἐν στενοῖς
@ \ Ν a) x “
ἐστιν, ἐν 2) καὶ σὺ κατοικεῖς, καὶ αὐτὸς συμμετέχων ἡμῖν
Ἂ , > νὴ Ν A 6 , 5 ~ > ’
καὶ συναπολαύων, εἰ καὶ μὴ τῶν ἡμετέρων ἐθῶν, ἀλλά γε
9 , a an x Ν 3 4 ε ’ 5 ἴω
ἐνδείας τῆς νῦν διὰ τὴν ἀβροχίαν ὑπαρχούσης. ἀξιοῦσιν 5
οὖν οἱ Σμυρναῖοι αἰτῆσαί σε παρὰ Θεοῦ σου ὑετόν, ἵνα
Ν β la ε A “ὃ ἐξ 5 “A \ ὃ θέ eS ’,
αβοῦσα n yn vdowp ἐξ οὐρανοῦ τὰ δοθέντα αὐτῇ σπέρματα
ἀποδῷ τοῖς γεωργοῖς. τοῦ δὲ τὸ μὲν πρόσωπον ἠρυθαίνετο,
lal Q Q lanl \ ε “ ’ > , ε Ἀ
πᾶν δὲ τὸ σῶμα κρουνηδὸν ἱδρῶτος πλήθει ἐστάζετο, ἡ δὲ
lal an A An A Ν
καρδία αὐτοῦ τοῖς παλμοῖς πηδῶσα δι᾿ εὐχῆς εἰς οὐρανὸν το
Y Ν δὴ ὃ ,ὔ Ἂ > 5᾽. ἐδ ΄ >
ἥλατο. καὶ δὴ βραδέως μὲν ἀλλ᾽ ὅμως κεκριμένως ἀπε-
» V4 5 ν ε ἴω lal an ,
κρίνατο λέγων" “Avdpes ot τῆσδε τῆς περικαλλοῦς πόλεως
κάτοικοι, ἐπακούσατέ μου τοῦ παροίκου καὶ παρεπιδήμου, ᾧ
A / / \ Ν 5» ᾽ὕ ’ὔ Ν a ε
πᾶσα πόλις ξένη διὰ τὴν ἐπουράνιον πολιτείαν καὶ πᾶς ὁ
MS \ “A \ A
κόσμος πόλις διὰ τὴν τοῦ κτίσαντος TA πάντα Θεοῦ δωρεάν. τς
3 ΄ ε ε A ε ΄, A 5 \ Z
οὐ yap, ὡς ὑμεῖς ὑπολαμβάνετε, τοσοῦτον ἐμαυτὸν δεδόκηκα
ε ’ » ν \ \ ε ’ὔ 5 ’
ὡς δύνασθαι ἔθνους ὅλου διὰ τὰς ἁμαρτίας ἐνδίκως παι-
ῳ x ε
δευομένου πληγὰς ἀποδύεσθαι" ἀλλ᾽ ὅσον δυνατὸν ὑποδείξω.
\ \ A n -
εἰσὶ γὰρ συναγόμενοι σὺν ἐμοὶ πρεσβῦται θεοπρεπεῖς, οἷς
5 \ , nw nr
κἀγώ, ἐπειδὰν δεοίμην αἰτῆσαι παρὰ Θεοῦ, προσαναφέρω, 20
> \ a ε lal >
πρέσβεις αὐτοὺς ἀξιῶν ὑπὲρ ἐμοῦ γενέσθαι" τούτοις οὖν
/ y > Ν an ‘
προσανοίσω, OTWS αὐτοὶ Kal ὑπὲρ ὑμῶν πρεσβεύσωσι πρὸς
6 Σμυρναῖοι αἰτῆσαί σε] conj.; Σμυρναῖοι αἰτῆσαι
My conjecture which is simply a repetition of the
last syllable (σαι Ξε σε) seems simpler and less awkward. 13 ᾧ] ws p.
16 δεδόκηκα] conj.; δέδωκα pDF, but this can hardly stand. Possibly it should be
δεδήλωκα. 23 αὐτὸν] conj.; τὸν pDF, but DF suppose a lacuna after

4 ἡμετέρων] ὑμετέρων p.
pDF ; Σμυρναῖοι" αἴτησαι Zahn.

12. τῆς περικαλλοῦς πύλεω]͵ The πασῶν. So too Aristides Or. xli (ΟΖ.

Smyrnezans were proud of the beauty
of their city; C. 1. G. 3204 ἡ πρώτη
τῆς ᾿Ασίας κάλλει καὶ μεγέθει καὶ λαμ-
προτάτη.. καὶ κόσμος τῆς ᾿Ιωνίας Σμυρ-
ναίων πόλις. So again 76. 3101, 3202,
3205, 3206, where the same titles are
given to it. Similarly Strabo xiv. 1.
37 (Ρ. 646) εἶτα ἀνήγειρεν αὐτὴν [τὴν
Σμύρναν] ᾿Αντίγονος, καὶ μετὰ ταῦτα
Λυσίμαχος, καὶ νῦν ἐστι καλλίστη τῶν

I. pp. 762, 763) Σμύρνα τὸ τῆς ᾿Ασίας
ἄγαλμα ἡ πρὸς θέαν ὡραιοτάτη πόλεων
καὶ τοῦ κάλλους ἐπώνυμος. See also
this orator’s description, Of. 1. p.
374 Sq, P- 424 Sq, Ρ. 429 sq, Ρ. 439 Sq,
and esp. p. 375 κάλλεσιν αὐτοφυέσι
καὶ χειροποιήτοις ἁμιλλωμένοις, P. 425
προσιόντι μὲν εὐθὺς ἀστραπὴ κάλλους,
Ῥ. 427 κάλλει καὶ μούσαις ἁπάσας πόλεις
ἀποκρύπτουσα (‘ eclipsing’), p. 435 πό-

BY PIONIUS. 463

Xxx]

SN A aes can Q A ΕῚ , ,
αὐτὸν διὰ προσευχῆς ὑμῖν δὲ παραινῶ εὐθύμους γενέσθαι,
Ν Ν “ lA ’ 5 , Ν
καὶ παντὶ τῷ δήμῳ παρακελεύεσθαι ἀπαλλάσσεσθαι μὲν
τῆσδε τῆς συντριβῆς, τὰ δὲ κρείττω ἐλπίζειν: μακρόθυμος
γὰρ ὧν ὁ Θεὸς ἐπιδίδωσιν εἰς μετάνοιαν χρόνους τῷ τῶν
> , , , ε \ » , »
ἀνθρώπων γένει. τότε ὁ στρατηγὸς ἔλαβεν θάρσος ἔκ τε
τῶν αὐτοῦ Πολυκάρπου προγεγονότων σημείων καὶ ἐκ τῶν
(ee) > A , , and \ / > ,
UT αὐτοῦ λεχθέντων, καί dnow Ἴστε δὴ πάντες ἀστικοί
- ΄ ε ε A \ 2Q7 » , Ν ’, Ν
τε καὶ ἕένοι, ὡς ἡμεῖς μὲν ἰδίοις ἔθεσί τε καὶ νόμοις τὸ
θεῖον ἐκμειλισσόμεθα, ἱερουργίας τε καὶ θυσίας καὶ βωμῶν
> , Ν “ ed le - γι Ν
ἀνάψεις καὶ λιβανωτῶν καύσεις ποιούμενοι: οὗτος δέ, καὶ
ovs φησιν ἔχειν σὺν αὐτῷ συνιερεῖς τε καὶ συνθερά-
ποντας, ἐξαναχωροῦντες ἰδίᾳ σχολαιότερον ποιοῦνται τὰς
A Ν ἊΝ > A 5 ’ἅ 5 ’ὔὕ 5 3 ’ as
πρὸς τὸν θεὸν αὐτῶν εὐχάς. ἀπολυώμεθα οὖν αὐτοί τε καὶ
ἡμεῖς, καὶ τοῦτον ἐκπέμπωμεν ἄδειαν αὐτῷ δόντες ὅπως,
ΧΝ Ν > “ 7 \ 3 “A \ \ Ν
μεθεὶς τὸ ἐκ τοῦ θορύβου γεγονὸς αὐτῷ περὶ τὴν ψυχὴν
δεῖμα, ἀταράχῳ τῷ νῷ καὶ εὐσταθεῖ τῇ διανοίᾳ τὰς ὑπὲρ
ἡμῶν ἱερουργίας ἐπιτελῇ. καὶ ταῦτα εἰπὼν ἀπέλυσε τὸν

δῆμον.
XXXI.

\ > » ΄ x > \ la) a
KOV OULKOY, ἔνθα συνάγεσθαι ἔθος ἫΝ ΤῊΝ του Χριστου

ὋὉ δὲ μηδὲν μελλήσας ἔδραμεν εἰς τὸν κυρια-

5 uh ν᾿ La) , > ᾽ὔ / ἊΝ

ἐκκλησίαν, καὶ τοῖς διακόνοις ἐκέλευσε παραγγέλλειν πάν-
“ ’, ’ \ Ν , 5 “

τας σπουδῇ πάλιν χρήσασθαι πρὸς τὸ μίαν ἐκ πολλῶν

προσευχῆς. 24 ἀπαλλάσσεσθαι] ἀπαλλάσεσθαι p. 25 συντριβῆς]
conj.; συγγραφῆς pDF. 34 ἐξαναχωροῦντες] ἐξαναχωροῦντας p. 35 ἀπο-
λυώμεθα] ἀπολυόμεθα p. 37 μεθεὶς] DF; μεθ᾽ ἧς p. 39 ἡμῶν]

ὑμῶν p.

News παράδειγμα κάλλους, P. 443 καὶ δὴ
τῇ τε Ἰωνίᾳ καλῶς ὁ στέφανος σέσω-
ota ἥ Te Agia τὸ πρόσχημα κεκόμισται.
Again Lucian /mag. 2 τοιαῦτα μέντοι;
ἔφη, τὰ Σμυρναϊκὰ κάλλη κ.τ.λ.

13. κάτοικοι κιτ.λ.] On the distinc-
tion of κάτοικοι, πάροικοι; and on the
language of the following sentence
generally, see the note on § 6, above.

25. συντριβῆς] ‘calamity, affitc-
tion. Zahn (G.G.A. p. 299) has seen

that συγγραφῆς cannot stand, and that
some such word as συνοχή is needed.
The emendation which I have sug-
gested involves a slighter deviation
from the MS. Duchesne justifies the
reading of the MS, saying ‘ si codicem
integrum haberemus [referring to the
lacuna between §§ 28, 29], in eo
mentionem aliquam inveniremus de
συγγραφῇ illa ad quam paulo infra
alludit Polycarpus,

464 LIFE OF POLYCARP

[Ξε σι

> An δέ ε δὲ , ε \ τὶ Ν
ανενεχθηναι δέησιν. οὐ ὃε προητοιμακότες αὐτοὺς ἅπο
lal ε la Ἂν, XN 5 “ SN ὩΣ Ν ,΄ \ ν
τῆς ἑωθινῆς διὰ τὸ εἰσῆχθαι QUTOV εἰς τὸ θέατρον, καὶ OTL

Ν is 5 4 Ν ’ ’ὕ ε Ν les! 4

παρασκευὴ ἣν (ἐδεδίεσαν yap μὴ τι πάθῃ υπὸ TOU δήμου),

’ὔ Ss ε A >
ἀκούσαντες οὖν συνέδραμον. ὁ δὲ πρὸς αὐτοὺς εἶπεν᾽ Μνη-

’ὔὕ LO , nw 5 x ἴω lal i ε ἴω
μονεύσωμεν, ἀδελφοί, τῶν ἐπαγγελιῶν τοῦ Κυρίου ἡμῶν
9 A A ἃ > A > tal \ , c rN
Ιησον Χριστου os εἰπεν᾽ Αἰτεῖτε κἀὶ AOOHCETAI ὑμῖν.
ἐᾶν γὰρ οὐμφωνήοσοωοι AYO ἐξ ὑμῶν περὶ πὰντὸς πρᾶγ-
ἐὰν AITHCWNTAL, γενήςετδι δὕτοῖς πὰρὰ τοῦ

MATOC OY

͵ n 2 a > “ ’ὔ ον 5
TATPOC MOY τοῦ ἐν τοῖς OYPANOIC. πσίστευοντες οὖν αἱ-
if Ν Χ ’ ἴω la Ν
τήσωμεν καὶ μὴ διακρινόμενοι ταῖς διανοίαις: τοῦ γὰρ
5 “~ ε \ 4 ἣν Val ε Ν
αὐτουντος 7) TT Po σευχὴ τρόπον τινα ζυγο στατειται ὡς ἐπὶ

δῆλον

\ LS es “ / > “A > ~ \ / Ley! vA
δὲ HAW TOVTO YE €K TOU ἐπιβῆναι TOV IleTpov τοις KU-

Ψ. ».\ 4 ε ww ν 4,
πλάστιγγος καὶ ταλαντεύεται ὁ νοῦς ὅποι κλίνει.

A , \ \ , \ \ \
pac.’ πιστεύων μὲν yap περιεπάτει, φοβηθεὶς δὲ TO σφο-
x “~ 5 ec ε 4
Spov Tov ἀνέμου κατεποντίζετο, εἰς ἡμέτερον ὑπόδειγμα,
[2 A \ 3
ἵνα γνῶμεν τὴν ἐφ᾽ ἑκάτερον ῥοπήν. τοιαύτην πεποίθη-
»” ε /, ἴω lal ee lal 9 lal an A“
σιν ἔχων O θεράπων του Θεον Mwvons ἀποδειλιῶντι τῷ λαῷ
om an \ 3 \ , n ' “A
ἐλεγεν: Στῆτε Kal ὄψεοθε THN δόξαν TOY Kypioy. στῆς-
\ ε » Lal ΄ ε ’ 5 ἈΝ \ , 7 ~)
var yap ws ἀληθῶς det ἑδραίους ἐπὶ τὴν πέτραν, Wa ἀκλι-
Lal » » ΄“
νεῖς ὄντες ἀπερίτρεπτοι καὶ ἄπτωτοι διὰ πίστεως τῆς εἰς
\ A \ , 3 κα = \ ©
τὸν σωτῆρα Kat Κύριον ᾿Ιησοῦν Χριστὸν μείνωμεν" ὅστις
ἴω (A , Ἥλί ὃ > 4 ε iy
τῷ μακαρίῳ προφήτῃ ia ἔδωκεν αἰτήσαντι ὑετόν,
5 \ Ν lal Y
ἐκλείσθη ὁ οὐρανὸς ἔτη τρία Kat μῆνας ἕξ. XXXII.
“ “ ’ὔ \ la)
ταῦτα εἰπών, πρῶτος κλίνας τὰ γόνατα σὺν πᾶσιν,

Ν
καὶ
Y
OTE
XN
καὶ
5. ἡ rn ΄ Ψ ᾿
ἐπὶ πλεῖστον προσηύξατο οὕτως
\ \ “ ε lal 5 ἴων ἴω
‘O Θεὸς καὶ πατὴρ τοῦ Κυρίου ἡμών ᾿Ιησοῦ Χριστοῦ,
e A ε ε 5 \ ἣν “~ nw
ὁ Θεὸς ὁ παντοκράτωρ ὁ εὐλογητὸς εἰς TOUS αἰώνας τῶν
ae ie ay ate τ a 3 ΄ , \
αἰώνων, aunv' ᾧ λειτουργοῦσιν ἀρχάγγελοι, δόξαι καὶ
24 σὺν πᾶσιν] συμπᾶσιν p.

6. Αἰτεῖτε κιτλ.] Matt. vii. 7 ai- 19. ἑδραίους κιτ.λ.1 Ign. Polyc. 1

τεῖτε «.7.A., and Matt. xviii. 19 ἐὰν δύο
συμφωνήσωσιν κοτ.λ.

18. Στῆτε κιτιλ.] Exod. xiv. 13 στῆτε
καὶ ὁρᾶτε τὴν σωτηρίαν τὴν παρὰ τοῦ
Θεοῦ.

ἡδρασμένην ὡς ἐπὶ πέτραν, 170. 2 στῆθι
ἑδραῖος.

28. ἀρχάγγελοι k.t.A.] See the notes
on Col. i. 16 for the gradations of
angels.

ες

320

ΧΧΧΠ] BY PIONIUS. 465

ὃ ,ὔ > 4 θ 4 : / , Ἂν ἃ
υνάμεις ἐπουράνιοι, θρόνοι, κυριότητες, σεραφίμ, χερουβίμ
ε ‘ ε , ν᾽ > ᾿ \ \ “- \ ,

0 @eos ὁ ποιήοδο τὸν OYPANON Kal THN ΓΗ͂Ν Kal θἄλδοοδν
\ U δ ὦ 2 ἊΣ ε “4 \ > 2 2 !
Kal πᾶντὰ TA ἐν AyTOIC, ὁ πλάσας τὸν ἄνθρωπον KAT? EIKONA

\ ε ͵ ὃ 5 aA A ὃ , 4 A λ ͵ὕὔ
κἀὶ ὁμοίωειν, OL ὃν καὶ εὐδόκησας πέμψαι τὸν λόγον σου
ΟΝ “Ὁ Lal κά \
ἐπὶ τῆς γῆς, wa σαρκωθεὶς ἐκ παρθένου καὶ πνεύματος
ε ’ ’ὔ’ Ἂν 5 \ , \ ε \ Ν
αγίου σώσῃ καὶ ἀναστήσῃ διὰ πάθους τὸν ὑπὸ τὴν
ε , ΄ ¥ Α > 2? πὸ »
ἁμαρτίαν πεπτωκότα ἀνθρωπον᾽ εἰσάκουσον, Κύριε, εἴσβλε-
gy , \ x “A ε
Ψψον, αγιε, ἐνώτισαι τὰς προσευχὰς τῆς ἁγίας σου καθο-
΄ Ὁ » \ ἣν \ Ν lal ΄“
λικῆς ἐκκλησίας, καὶ δὸς ὑετὸν ἐπὶ πρόσωπον τῆς γῆς
Ν ΄, a , Ney 5 A ,
Kal σπέρματα τῷ σπείροντι Kai ἄρτον εἰς βρῶσιν: διότι
> ε ΄ oh, ed 4 λ » ν 5 \ a ΄
ἐν ἡμέραις ἀνάγκης γνόντα τὰ ἔθνη, ὅτι ἐσμὲν δοῦλοί
ial ~ , al
gov, ζητοῦσι παρ᾽ ἡμῶν δικαιοσύνην. καὶ νῦν, Κύριε,
’ ,ὔ er
γνώτωσαν πάντες οἱ ἀντικείμενοι ἡμῖν.
nw 3 ἴω 5 , ε 5 Ἂ 2», ε 4 Ν
Ταῦτα αὐτοῦ εὐξαμένου ὁ οὐρανὸς ἔδωκεν ὑετόν, καὶ
/ \ \ 5 ’, Ν “A , Χ A
πάντες τὸν Θεὸν ἐδόξαζον τὸν ποιοῦντα θαυμάσια διὰ τῶν
5 A , -“ ε ,ὔ Ν Ν Ἷ Ἂς “A ιν
αὐτοῦ θεραπόντων: ᾧ ἡ δόξα καὶ τὸ κράτος καὶ νῦν καὶ
39 5 la \ lal \ \ Co) ea an
εἰς ἀτελευτήτους αἰῶνας σὺν τῷ πατρὶ Kal τῷ υἱῷ Kal τῷ
ε ’ὔ ’ὔ >
AYLW πνεύματι, ἀμήν.

38 σπέρματα] σπέρματι p. σπείροντι] F 3 σπείραντι psD.
30. ποιήσας τὸν οὐρανὺν κιτ.λ.] Exod. 31. ἄνθρωπον κατ᾽ εἰκόνα κιτ.ιλ.] From
mori comp. Ps, cxlv (cxivi). 6 (ΕΠ 1 26,
Acts xiv. I5.

IGN, I, 30

466 ἘΠῚ ΘΙ POLYCARP

Supplementary Notes by Professor F Ε. B. Mayor.

P. 435, l. 32. ῥοίζῳ] Schafer on Dionys. de comp. p. 156.

P. 435, 1.44. ἐκ γειτόνων] Lucian Icaromen. 8. 16. bis acc. 9 f. 31 f.
Alciphron 2 2. Aristaen.15 and 19. Schafer on Bos ellips. 296—297.

P. 436, 1. 14. πολυσχιδεῖς] Nonnus Dionys. XXX 78. XLV 337. paraphr.
Σ 24.

P. 436, 1. 18. μεγαλουργίας] Ioseph. ant. XV 11 5. On μεγαλούργημα see
Cotel. patr. apost. 1 814 12 and 13.

P. 437, 1. 40. καὶ τῆς ἀνατολικῆς ῥίζης] The order requires the construction
‘and he bore, as a sample of his eastern root, a flower, so to speak, of good
fruit to come.’

P. 437, 1. 47. πᾶς ὁ κόσμος κιτ.λ.] See J. B. Mayor’s note on Cic. n.d. 11 § 154
ad fin. p. 282. Not unlike Perikles’ saying ἀνδρῶν ἐπιφανῶν πᾶσα γῆ τάφος.

P. 438, 1. 3. ὅλον OC ὅλου] cf. p. 454, 1. 19. See two exx. of this combina-
tion in HSt. 5. v. ὅλος col. 1910 pr. ed. Didot.; and comp. vita Polycarpi 6
(II 1020 3) and 23 (1036 19). cf. Chrys. hom. 1 in Tit. 1 1—4 (XI 731>) καὶ ὅλη
δ ὅλης ἡ ἐπιστολὴ αὕτη μάλιστα τοιαύτη τυγχάνει.

P. 438,1. 22. προσπαθείας] Also in Porphyr. ad Marcell. 32.

P. 439, 1. 34. περιΐστατο] So Lucian soloec. 5. Galen 111 837 K.

P. 439, 1. 43. ampaxra] Here (unless indeed dtpacia be thought to come
nearer the ductus Litterarum) it is plain that we must read Ampata for
Atpakta. In Wyttenbach’s index to Plutarch, among many examples of
ἄπρακτος, two (I 10607. II 107°) have the note ‘f<orte> ἄπρατος. The latter
passage seems to have been misplaced, for under ἄπρατος we read only ‘f.
leg. I 10608.’

This reference is to the life of Galba 17 § 3, where Plutarch says of
Tigellinus :

ὁ δὲ καὶ ποιήσας ἄξιον θανάτου Νέρωνα καὶ Ve τοιοῦτον ἐγκαταλιπὼν
καὶ προδοὺς meee μέγα δίδαγμα τοῦ μηδὲν ἄπρακτον [read, with Wytt.,
ἄπρατον] εἶναι παρὰ Οὐινίῳ μηδὲ ἀνέλπιστον τοῖς διδοῦσιν.

The words τοῖς διδοῦσι (compared with § 1, also of Tigellinus: ἐφθάκει δὲ
ὁ γενναῖος προειληφὼς ἀρραβῶσι μεγάλοις τὸν Ovimov) establish Wyttenbach’s
emendation beyond all question.

Suid. s. u. Ζήνων (1 728 1 ed. Bernhardy=Malchus in script. hist. Byz.
ΧΠῚ ὃ ed. Bonn): καπηλεύων ὥσπερ ἐξ ἀγορᾶς ἅπαντα καὶ μηδὲν ἄπρατον
ἐῶν ἐν τῇ βασιλέως αὐλῇ διαπράττεσθαι.

The following examples of ἄπρατος are taken from an interleaved copy of
Scapula (Lugd. 1663 fol.), which bears on the title the autograph, singularly
clear and neat, ‘Christoph. Noltenius. 1739. Brem.’ He was, I suppose, of

BY PIONIUS.

467

the same family as Johann Friedrich Nolten (1694—1754), a meritorious

Latin lexicographer.
or line.

The quotations are most exact, by page, or section,

ΑΕ]. h. a. If 44 ἤδη δὲ καὶ of ἁλιεῖς ἡμιβρώτῳ καρίδι περιτυχόντες, Kal

> / ‘\ , a
ἀξιώσαντες TO θήραμα ἄπρατον

»” LF ye , > wa LCE
OV, εἰ aATOYEVOALTO αὐτου ὑπο πενίας,

col ,
κλονοῦνται THY γαστέρα kal στρέφονται.

Luc. uit. auct. 12 fin. ἄπρατος ἔοικεν ὦ Ζεῦ οὗτος ἡμῖν μένειν.

γ᾿, e 4
am parot kal οὗτοι μένουσιν.

ib. 14 fin.

Achill. Tat. v 18 § 4 διὰ σὲ πέπραμαι... καὶ ἐμαστιγώθην... ὃ 5 σὺ δὲ

yw ΄
απρατο s2, ἀμαστίγωτος γάμεις.

Nolten also cites ‘ Heliod.’ without adding a reference.

through the Aethiopica in vain.

I have searched

I think that fuller inquiry will prove that amparos is a very rare, ἄπρακτος
a common, word ; and that the latter must give place to the former, what-
ever the testimony of MSS may be, where the context suggests the correction.

Ps 439, |. 50.
158.

P. 440, 1. 18.

| Sy Bh ea a
p. 719.

Be 44127.
p- 97 ed. Lips.
Bekker anecd. 393 20.

ΕΞ 7151: 28:
hist. conscr. 49 τὴν ἀνάβασιν.

E44 e 1. 51:

BP. 442, J. 5.

lel 7.25 Ik τὸ:

P. 443, 1. 42.

2 {i ἐφ ec ~ , c Led
ἐδόθη...κανών, ἑρμηνεῦσαί τε ikavas.

1 Jacobs vol. Il “ἄπρατον in m ex
corr. ἄπρακτον fuisse uidetur. ...eadem
est uarietas supra p. 41 31.’ The refer-
ence is to ἢ. a. Π 26 fin. where he says
the eagle which can gaze at the sun
τοῖς γνησίοις ἐγγέγραπται, ἐπεὶ αὐτῷ πῦρ
τὸ οὐράνιον ἡ τοῦ γένους ἀδέκαστός τε καὶ
ἄπρατος ἀληθῶς ἐστὶν ἐγγραφή. On this
Jacobs (vol. 1 p. 76 1. 1) notes: ‘ante
Gronov. ἄπρακτος. ἄπρατος quod dedi
ex coniectura Pauwii ad Phil. c. 1 v. 16
firmauit Toup [em. Suid. tom. 1 p. 357]
e loco Suidae Kopvovros, ubi est ὁ χρόνος
δὲ ὁ ἄπρατός τε καὶ ἀδέκαστος, quem
Aeliani esse suspicatur. [vid. fragm. p.

ἀδούλωτον] Basil. ep. 223.

ἀνακόψει] Ios. bell. Iud. 11 16 ὃ 4 τών Δακῶν ὁρμάς.

Hierocl. in aur. carm. pp. 148.

ἀναστροφῆς] ‘behaviour,’ ‘conversation’ makes good sense.
agpnuav] [Ignat.] Philip. 11 fin. cf. Wernsdorf on Himer.

ἀναχαιτίσει] For ἀναχαιτίζω comp. Maussac on Harpocr.
Dio ΤΟ ΤΥ 2: EXIT, 26:2:

Euthym. Zyg. on Io. euang. 11 33.

περισπαρῇ] ἢ περισπάσῃ see HSt.
ὑπεξαναχωρῶν] Not in lexx.
τοῖς εὐλογίστοις] εὐλογίστοις is a less alteration.
ἱκανὸς] ἱκανῶς will do, if you have a colon after ἀπόκρυφα.

g5n ed. GG. ikaihne|(—n 83) Ρ' ἢ
Hercher)]. SCHNEIDER. ἄπρατος ἢ. 1.
emendare voluisse T. Hemsterhusium,
apparet ex eius anecdotis 1 p. 55. ἄπρατος
et ἄπρακτος confusae apud Polluc. tv 34.’
See the commentators there (p. 365),
where Jungermann refers to Iv 37 and vii
Io, passages in which ἄπρατος is read
without v. 1.

3 Jacobs ad loc. (vol. 11 p. 803): “ἄπρα-
τος. ἄπρακτος Mon. Thuan. quem librarii
errorem Bodenius adoptauit, et inepte
explicat. ap. Aeschin. de fals. leg. p. 209
5. ὁ δ᾽ οὐδὲν ἄπρατον ἔχων μέρος τοῦ σώμα-
τος. ante H. Wolfium legebatur ἄπρακτον."

30—2

468 LIFE OF POLYCARP.

P. 444, 1. 8. ἀναλλοιώτου] For ἀναλλοίωτος comp. (-os Dionys. Areop, diu,
n.2 10. cael. hier. 111 3 11 and 13). -os id. diu. n. IT 3.

P. 445, 1. 28. Evvovylas] Renan (Véglise chrét. 436 n. 6) cites some of
these passages.

P. 445, 1. 29. ἀξιῶν] ἄξιον may stand.

P. 445, 1. 45. φιλευπρόσωπον] only this ex. (after Halloix) and one from
Bas. given in HSt. ed. Didot.

P. 446, 1. 18. οὗτος] οὔπω seems quite right and δυσχερές (cf. c. 15 pr).

‘The second form of chastity is that of widowhood, surpassing the former.
For the first (monogamy) did not yet seem hard, until there came forward
(widow and widower) who could cease in regard to what had once been
allowed (could forego after the consort’s death an enjoyment once allowed).’
οὔπω seems to me to be required by μέχρις. Monogamy seemed easy, until
there arose those who construed it strictly, as forbidding second marriage.

Ῥ. 446, 1. 23. ἀπαγκωνισάμενος] παραγκωνίζομαι will shew that this word
ἀπαγκ. must mean ‘submoueo.’

P. 447, 1.25. διαβήματι] a LXX word.

P. 447, 1. 26. τοῦ yap ἢ ἑνὶ x.7.A.] lines 26—30 are involved. I take it: It
(virginity) proved that while the purpose of its votaries (τοῦ ἑλ.) was greater
than either monogamy (being contented with one) or widowhood (ceasing
from what it had enjoyed), yet the power of God that bestowed it exceeded
all; for what is voluntary is of the man that proposed and a gift of God who
has the power.

P. 447, 1. 34. γήρους] So p. 449, 1. 45.

P. 448, 1. 6. αὔταρκες] ἢ -apkns.

P. 448, 1. 24. τοῦ αὐτοῦ] αὐτοῦ τοῦ would be less change.

P. 451, 1.29. τὸ δὲ νῦν ἔχον] cf. p. 434, 1.16. acts 2425. Kypke obss. 11 124.
Hermann on Viger p. 9. 888. Liddell & Scott and Rost & Palm know
nothing of it.

P. 452, 1. 22. κοκκινοβαφῆ]) The v. 1. κογχυλιοβαφής is not in lexx.

P. 453,1. 44. Aevirar] ‘deacons.’ So in Latin conc. Rom. (386) c. 9. conc.
Carth. 387 (? 390) c. 2. conc. Turon. (461) c. 1 and 2. conc. Agath. (506) c, 16.
Hier. ep. 108 28 fin. (ib. 14. Leuiticus). Ambr. off. 1 §§ 246. 249. Paulin. v.
Ambr. 41. Greg. Tur. glor. mart. I 25 fin. 34 p. 759°. 760%. 90 pr. Coripp.
Tustin. 111 42. Baron. 636 14 fin. 676 4. Leuiticus Greg. Tur. glor. mart. I
105. Boniface (ed. Jaffé) p. 99. f. 189. 224. 464. Leuitissa ‘a deaconess’
Thomae thesaurus p. 306.

P. 458, 1.7. μέλον qv] cf. p. 445, 1. 28.

P. 458, 1. 15. ἀνευαγγέλιστος] Not in lexx.

P. 460, 1. 23. οὐκ ἐν ἑαυτῷ ἦν] cf. Xen. anab. I 5 17 ἐν ἑαυτῷ ἐγένετο. So
ἐντός, ἔξω, ἐκτὸς ἑαυτοῦ.

P. 461,1. 55. θέατρον] See my note on ἴιιν. Χ 128 moderantem frena
theatri.

P. 463, 1. 25. συντριβῆς] Would συναγωγῆς do?

J. E.B.M,

ΦΌΝΟΥ ΓΙΘΝΘ.

1. EPISTLE OF POLYCAKP.
2. LETTER OF THE SMYRNAZANS.
3. LIFE OF POLYCAKP.

ΕΡΙΘΤ ΘΕ ΡΟ ARR

OLYCARP and the presbyters that are with him unto the

Church of God which sojourneth at Philippi; mercy unto

you and peace from God Almighty and Jesus Christ our Saviour
be multiplied.

I. I rejoiced with you greatly in our Lord Jesus Christ, for
that ye received the followers of the true Love and escorted
them on their way, as befitted you—those men encircled in
saintly bonds which are the diadems of them that be truly
chosen of God and our Lord; and that the stedfast root of
your faith which was famed from primitive times abideth until
now and beareth fruit unto our Lord Jesus Christ, who endured
to face even death for our sins, whom God ratsed, having loosed
the pangs of Hades; on whom, though ye saw Him not, ye believe
with joy unutterable and full of glory; unto which joy many
desire to enter in; forasmuch as ye know that it is dy grace ye
are saved, not of works, but by the will of God through Jesus
Christ.

2. Wherefore gird up your loins and serve God in fear and
truth, forsaking the vain and empty talking and the error of
the many, for that ye have believed on Him that raised our Lord
Fesus Christ from the dead and gave unto Him glory and a
throne on His right hand; unto whom all things were made

472 EPISTLE OF POLYCARP

subject that are in heaven and that are on the earth; to whom
every creature that hath breath doeth service ; who cometh as
judge of quick and dead ; whose blood God will require of them
that are disobedient unto Him. Now Ze that raised Him from
the dead wll raise us also ; if we do His will and walk in His
commandments and love the things which He loved, abstaining
from all unrighteousness, covetousness, love of money, evil
speaking, false witness; not rendering evil for evil or railing for
vauing or blow for blow or cursing for cursing ; but remember-
ing the words which the Lord spake, as He taught; Fudge
not that ye be not judged. Forgive, and it shall be forgiven to
you. Have mercy that ye may receive mercy. With what measure
ye mete, 1} shall be measured to you again; and again, Blessed
are the poor and they that are persecuted for righteousness sake,
Jor theirs ts the kingdom of God.

3. These things, brethren, I write unto you concerning
righteousness, not because 1 laid this charge upon myself, but
because ye invited me. For neither am I, nor is any other like
unto me, able to follow the wisdom of the blessed and glorious
Paul, who when he came among you taught face to face with
the men of that day the word which concerneth truth carefully
and surely; who also, when he was absent, wrote a letter unto
you, into the which if ye look diligently, ye shall be able to be
builded up unto the faith given to you, which ts the mother of
ws all, while hope followeth after and love goeth before—love
toward God and Christ and toward our neighbour. For if any
man be occupied with these, he hath fulfilled the commandment
of righteousness ; for he that hath love is far from all sin.

4. But the love of money is the beginning of all troubles.
Knowing therefore that we brought nothing into the world neither
can we carry anything out, let us arm ourselves with the armour
of righteousness, and let us teach ourselves first to walk in the
commandment of the Lord; and then your wives also, to walk
in the faith that hath been given unto them and in love and
purity, cherishing their own husbands in all truth and loving
all men equally in all chastity, and to train their children in the

ΟΣ THE, PHILIEEIANS: 473

training of the fear of God. Our widows must be sober-
minded as touching the faith of the Lord, making intercession
without ceasing for all men, abstaining from all calumny, evil
speaking, false witness, love of money, and every evil thing,
knowing that they are God’s altar, and that all sacrifices are
carefully inspected, and nothing escapeth Him either of their
thoughts or intents or any of the secret things of the heart.

5. Knowing then that God zs not mocked, we ought to walk
worthily of His commandment and His glory. In like manner
deacons should be blameless in the presence of His righteous-
ness, as deacons of God and Christ and not of men; not calum-
niators, not double-tongued, not lovers of money, temperate in
all things, compassionate, diligent, walking according to the
truth of the Lord who became a minister (deacon) of all. For
if we be well pleasing unto Him in this present world, we shall
receive the future world also, according as He promised us to
raise us from the dead, and that if we conduct ourselves worthily
of Him we shall also reign with Him, if indeed we have faith.
In like manner also the younger men must be blameless in all
things, caring for purity before everything and curbing them-
selves from every evil. For it is a good thing to refrain from
lusts in the world, for every Just warreth against the Spirit,
and neither whoremongers nor effeminate persons nor defilers of
themselves with men shall inherit the kingdom of God, neither
they that do untoward things. Wherefore it is right to abstain
from all these things, submitting yourselves to the presbyters
and deacons as to God and Christ. The virgins must walk in a
blameless and pure conscience.

6. And the presbyters also must be compassionate, merciful
towards all men, turning back the sheep that are gone astray,
visiting all the infirm, not neglecting a widow or an orphan ora
poor man: but providing always for that which ἐς honorable m
the sight of God and of men, abstaining from all anger, respect of
persons, unrighteous judgment, being far from all love of money,
not quick to believe anything against any man, not hasty in
judgment, knowing that we all are debtors of sin. If then we

474 EPISTLE OF POLYCARP

entreat the Lord that He would forgive us, we also ought to
forgive: for we are before the eyes of our Lord and God, and
we must all stand at the judgment-seat of Christ, and each man
must give an account of himself. Let us therefore so serve Him
with fear and all reverence, as He himself gave commandment
and the Apostles who preached the Gospel to us and the
prophets who proclaimed beforehand the coming of our Lord ;
being zealous as touching that which is good, abstaining from
offences and from the false brethren and from them that bear
the name of the Lord in hypocrisy, who lead foolish men astray.

7. For every one who shall not confess that Fesus Christ ts
come in the flesh, 1s antichrist: and whosoever shall not confess
the testimony of the Cross, is of the devil; and whosoever shall
pervert the oracles of the Lord to his own lusts and say that
there is neither resurrection nor judgment, that man is the first-
born of Satan. Wherefore let us forsake the vain doing of the
many and their false teachings, and turn unto the word which
was delivered unto us from the beginning, dezng sober unto
prayer and constant in fastings, entreating the all-seeing God
with supplications that He bring us not into temptation, ac-
cording as the Lord said, The spirit indeed is willing, but the flesh
7s weak.

8. Let us therefore without ceasing hold fast by our hope
and by the earnest of our righteousness, which is Jesus Christ
who took up our sins in His own body upon the tree, who did no
sin, neither was guile found in His mouth, but for our sakes He
endured all things, that we might live in Him. Let us therefore
become imitators of His endurance; and if we should suffer for
His name’s sake, let us glorify Him. For He gave this example
to us in His own person, and we believed this.

9. 1 ‘exhort you all: therefore to be: ebedient!\unte:/ the
word of righteousness and to practise all endurance, which also
ye saw with your own eyes in the blessed Ignatius and
Zosimus and Rufus, yea and in others also who came from
among yourselves, as well as in Paul himself and the rest of the
Apostles; being persuaded that all these raz mot in vain but in

TO THE PHILIPPIANS. 475

faith and righteousness, and that they are in their due place in
the presence of the Lord, with whom also they suffered. For
they loved not the present world, but Him that died for our
sakes and was raised by God for us.

10. Stand fast therefore in these things and follow the
example of the Lord, being firm in the faith and immovable, zz
love of the brotherhood kindly affectioned one to another, partners
with the truth, forestalling one another in the gentleness of the
Lord, despising no man. When ye are able to do good, defer it
not, for Pztifulness delivercth from death. Be ye all subject one to
another, having your conversation unblameable among the Gentiles,
that from your good works both ye may receive praise and the
Lord may not be blasphemed in you. But woe to him through
whom the name of the Lord is blasphemed. Therefore teach all
men soberness, in which ye yourselves also walk.

11. I was exceedingly grieved for Valens, who aforetime
was a presbyter among you, because he is so ignorant of the
office which was given unto him. I warn you therefore that ye
refrain from covetousness, and that ye be pure and truthful.
Refrain from all evil. But he who cannot govern himself in
these things, how doth he enjoin this upon another? If a man
refrain not from covetousness, he shall be defiled by idolatry,
and shall be judged as one of the Gentiles who kuow not the
judgment of the Lord. Nay, know we not, that the saints shall
judge the world, as Paul teacheth? But I have not found any
such thing in you, neither have heard thereof, among whom the
blessed Paul laboured, who were his /e¢ters in the beginning. For
he boasteth of you in all those churches which alone at that time
knew the Lord; for we knew Him not as yet. Therefore, bre-
thren, I am exceedingly grieved for him and for his wife, unto
whom may the Lord grant true repentance. Be ye therefore
yourselves also sober herein, avd hold not such as enemies, but
restore them as frail and erring members, that ye may save the
whole body of you. For so doing, ye do edify one another.

12. For I am persuaded that ye are well trained in the
sacred writings, and nothing is hidden from you. But to myself

476 EPISTLE OF POLYCARP.

this is not granted. Only, as it is said in these scriptures, Be ye
angry and sin not, and Let not the sun set on your wrath. Blessed
is he that remembereth this; and I trust that this is in you.
Now may the God and Father of our Lord Jesus Christ, and the
eternal High priest Himself, the [Son of] God Jesus Christ,
build you up in faith and truth, and in all gentleness and in all
avoidance of wrath and in forbearance and long suffering and
in patient endurance and in purity; and may He grant unto
you a lot and portion among His saints, and to us with you, and
to all that are under heaven, who shall believe on our Lord and
God Jesus Christ and on His Father that raised Him from the
dead. Pray for all the saints. Pray also for kings and powers
and princes, and for them that persecute and hate you, and for
the enemies of the cross, that your fruit may be manzfest among
all men, that ye may be perfect in Him.

13. Ye wrote to me, both ye yourselves and Ignatius, asking
that if any one should go to Syria he might carry thither the
letters from you. And this I will do, if I get a fit opportunity,
either I myself, or he whom I shall send to be ambassador on
your behalf also. The letters of Ignatius which were sent to us by
him, and others as many as we had by us, we send unto you,
according as ye gave charge; the which are subjoined to this
letter; from which ye will be able to gain great advantage.
For they comprise faith and endurance and every kind of
edification, which pertaineth unto our Lord. Moreover con-
cerning Ignatius himself and those that were with him, if ye
have any sure tidings, certify us.

14. I write these things to you by Crescens, whom I com-
mended to you recently and now commend unto you: for he
hath walked blamelessly with us; and I believe also with you in
like manner. But ye shall have his sister commended, when
she shall come to you. Fare ye well in the Lord Jesus Christ
in grace, ye and all yours. Amen.

ΠΕ ΠΡ ΟἽ ΠΙΠΕ ΘΜ ΝΥΝ

HE CHURCH OF GOD which sojourneth at Smyrna to

the Church of God which sojourneth in Philomelium and
to all the brotherhoods of the holy and universal Church sojourn-
ing in every place; mercy and peace and love from God the
Father and our Lord Jesus Christ be multiplied.

1. We write unto you, brethren, an account of what befel
those that suffered martyrdom and especially the blessed Poly-
carp, who stayed the persecution, having as it were set his
seal upon it by his martyrdom. For nearly all the foregoing
events came to pass that the Lord might show us once more an
example of martyrdom which is conformable to the Gospel.
For he lingered that he might be delivered up, even as the Lord
did, to the end that we too might be imitators of him, not
looking only to that which concerneth ourselves, but also to that
which concerneth our neighbours. For it is the office of true
and stedfast love, not only to desire that oneself be saved, but
all the brethren also.

2. Blessed therefore and noble are all the martyrdoms
which have taken place according to the will of God (for it be-
hoveth us to be very scrupulous and to assign to God the power
over all things). For who could fail to admire their nobleness
and patient endurance and loyalty to the Master? seeing that

4γὃ LETTER OF THE Ξ5ΜΥΚΝΖΑΝΒ

when they were so torn by lashes that the mechanism of their
flesh was visible even as far as the inward veins and arteries,
they endured patiently, so that the very bystanders had pity
and wept; while they themselves reached such a pitch of bravery
that none of them uttered a cry or a groan, thus showing to us
all that at that hour the martyrs of Christ being tortured were
absent from the flesh, or rather that the Lord was standing by
and conversing with them. And giving heed unto the grace of
Christ they despised the tortures of this world, purchasing at the
cost of one hour a release from eternal punishment. And they
found the fire of their inhuman torturers cold: for they set before
their eyes the escape from the eternal fire which is never
quenched; while with the eyes of their heart they gazed upon
the good things which are reserved for those that endure
patiently, things which neither ear hath heard nor eye hath seen,
neither have they entered into the heart of man, but were shown
by the Lord to them, for they were no longer men but angels
already. And in like manner also those that were condemned
to the wild beasts endured fearful punishments, being made to
lie on sharp shells and buffeted with other forms of manifold
tortures, that the devil might, if possible, by the persistence of
the punishment bring them to a denial; for he tried many
wiles against them.

3. But thanks be to God; for He verily prevailed against
all. For the right noble Germanicus encouraged their timorous-
ness through the constancy which was in him; and he fought
with the wild beasts in a signal way. For when the proconsul
wished to prevail upon him and bade him have pity on his
youth, he used violence and dragged the wild beast towards
him, desiring the more speedily to obtain a release from their
unrighteous and lawless life. So after this all the multitude,
marvelling at the bravery of the God-beloved and God-fearing
people of the Christians, raised a cry, ‘Away with the atheists ;
let search be made for Polycarp.’

4. But one man, Quintus by name, a Phrygian newly
arrived from Phrygia, when he saw the wild beasts, turned

ON THE MARTYRDOM. 479

coward. He it was who had forced himself and some others to
come forward of their own free will. This man the proconsul by
much entreaty persuaded to swear the oath and to offer incense.
For this cause therefore, brethren, we praise not those who
deliver themselves up, since the Gospel doth not so teach us.

5. Now the glorious Polycarp at the first, when he heard it,
so far from being dismayed, was desirous of remaining in town;
but the greater part persuaded him to withdraw. So he with-
drew to a farm not far distant from the city; and there he
stayed with a few companions, doing nothing else night and day
but praying for all men and for the churches throughout the
world ; for this was his constant habit. And while praying he
falleth into a trance three days before his apprehension; and he
saw his pillow burning with fire. And he turned and said unto
those that were with him: ‘It must needs be that I shall be
burned alive.’

6. And as those that were in search of him persisted, he
departed to another farm; and forthwith they that were in
search of him came up; and not finding him, they seized two
slave lads, one of whom confessed under torture; for it was
impossible for him to lie concealed, seeing that the very persons
who betrayed him were people of his own household. And the
captain of the police, who chanced to have the very name, being
called Herod, was eager to bring him into the stadium, that he
himself might fulfil his appointed lot, being made a partaker
with Christ, while they—his betrayers—underwent the punish-
ment of Judas himself.

7. So taking the lad with them, on the Friday about the
supper hour, the gendarmes and horsemen went forth with their
accustomed arms, hastening as against a robber. And coming
up in a body late in the evening, they found the man himself
in bed in an upper chamber in a certain cottage; and though
he might have departed thence to another place, he would not,
saying, The will of God be done. So when he heard that they
were come, he went down and conversed with them, the by-
standers marvelling at his age and his constancy, and wondering

480 LETTER OF THE SMYRNAZANS

how there should be so much eagerness for the apprehension of
an old man like him. Thereupon forthwith he gave orders that
a table should be spread for them to eat and drink at that hour,
as much as they desired. And he persuaded them to grant him
an hour that he might pray unmolested; and on their con-
senting, he stood up and prayed, being so full of the grace of
God, that for two hours he could not hold his peace, and those
that heard were amazed, and many repented that they had come
against such a venerable old man.

8. But when at length he brought his prayer to an end, after
remembering all who at any time had come in his way, small
and great, high and low, and all the universal Church through-
out the world, the hour of departure being come, they seated
him on an ass and brought him into the city, it being a high
sabbath. And he was met by Herod the captain of police and
his father Nicetes, who also removed him to their carriage and
tried to prevail upon him, seating themselves by his side and
saying, ‘Why what harm is there in saying, Cesar is Lord, and
offering incense’, with more to this effect, ‘and saving thyself ?’
But he at first gave them no answer. When however they
persisted, he said, ‘I am not going to do what ye counsel me.’
Then they, failing to persuade him, uttered threatening words
and made him dismount with speed, so that he bruised his shin,
as he got down from the carriage. And without even turning
round, he went on his way promptly and with speed, as if nothing
had happened to him, being taken to the stadium; there being
such a tumult in the stadium that no man’s voice could be so
much as heard.

9. But as Polycarp entered into the stadium, a voice came
to him from heaven; ‘Be strong, Polycarp, and play the man.’
And no one saw the speaker, but those of our people who were
present heard the voice. And at length, when he was brought
up, there was a great tumult, for they heard that Polycarp had
been apprehended. When then he was brought before him,
the proconsul enquired whether he were the man. And on his
confessing that he was, he tried to persuade him to a denial,

ΟΝ THE MARTYRDOM. 481

saying, ‘Have respect to thine age,’ and other things in ac-
cordance therewith, as it is their wont to say; ‘Swear by the
genius of Czsar; repent and say, Away with the atheists.’
Then Polycarp with solemn countenance looked upon the whole
multitude of lawless heathen that were in the stadium, and
waved his hand to them; and groaning and looking up to
heaven he said, ‘Away with the atheists. But when the magis-
trate pressed him hard and said, ‘Swear the oath, and I will
release thee; revile the Christ,’ Polycarp said, ‘Fourscore and
six years have I been His servant, and He hath done me no
wrong. How then can I blaspheme my King who saved
me?’

10. But on his persisting again and saying, ‘Swear by the
genius of Cesar, he answered, ‘If thou supposest vainly that I
will swear by the genius of Czsar, as thou sayest, and feignest
that thou art ignorant who 1 am, hear thou plainly, I am a
Christian. But if thou wouldest learn the doctrine of Christianity,
assign a day and give me a hearing.’ The proconsul said, ‘Pre-
vail upon the people. But Polycarp said, ‘As for thyself, I
should have held thee worthy of discourse; for we have been
taught to render, as is meet, to princes and authorities ap-
pointed by God such honour as does us no harm; but as for
these, I do not hold them worthy, that I should defend myself
before them.’

11. Whereupon the proconsul said, ‘I have wild beasts
here and I will throw thee-to them, except thou repent.’ But
he said, ‘Call for them: for the repentance from better to worse
is a change not permitted to us; but it is a noble thing to change
from untowardness to righteousness.’ Then he said to him
again, ‘I will cause thee to be consumed by fire, if thou despi-
sest the wild beasts, unless thou repent. But Polycarp said;
‘Thou threatenest that fire which burneth for a season and after
a little while is quenched: for thou art ignorant of the fire of
the future judgment and eternal punishment, which is reserved
for the ungodly. But why delayest thou? Come, do what thou
wilt.’

IGN. III. 31

482 LETTER OF THE ΘΜΥΕΝΖΦΙΑΝΒ

12. Saying these things and more besides, he was inspired
with courage and joy, and his countenance was filled with
grace, so that not only did it not drop in dismay at the things
which were said to him, but on the contrary the proconsul
was astounded and sent his own herald to proclaim three times
in the midst of the stadium, ‘Polycarp hath confessed himself
to be a Christian. When this was proclaimed by the herald,
the whole multitude both of Gentiles and of Jews who dwelt
in Smyrna cried out with ungovernable wrath and with a loud
shout, ‘This is the teacher of Asia, the father of the Christians,
the puller down of our gods, who teacheth numbers not to
sacrifice nor worship. Saying these things, they shouted aloud
and asked the Asiarch Philip to let a lion loose upon Polycarp.
But he said that it was not lawful for him, since he had brought
the sports to a close. Then they thought fit to shout out with
one accord that Polycarp should be burned alive. For it must
needs be that the matter of the vision should be fulfilled, which
was shown him concerning his pillow, when he saw it on fire
while praying, and turning round said prophetically to the
faithful who were with him, ‘I must needs be burned alive.’

13. These things then happened with so great speed, quicker
than words could tell, the crowds forthwith collecting from the
workshops and baths timber and faggots, and the Jews more
especially assisting in this with zeal, as is their wont. But when
the pile was made ready, divesting himself of all his upper
garments and loosing his girdle, he endeavoured also to take off
his shoes, though not in the habit of doing this before, because
all the faithful at all times vied eagerly who should soonest
touch his flesh. For he had been treated with all honour for
his holy life even before his gray hairs came. Forthwith then
the instruments that were prepared for the pile were placed
about him; and as they were going likewise to nail him to the
stake, he said, ‘Leave me as I am; for He that hath granted
me to endure the fire will grant me also to remain at the pile
unmoved, even without the security which ye seek from the
nails.’

ON THE MARTYRDOM. 483

14. So they did not nail him, but tied him. Then he,
placing his hands behind him and being bound to the stake, like
a noble ram out of a great flock for an offering, a burnt sacrifice
made ready and acceptable to God, looking up to heaven said ;
‘O Lord God Almighty, the Father of Thy beloved and blessed
Son Jesus Christ, through whom we have received the know-
ledge of Thee, the God of angels and powers and of all creation
and of the whole race of the righteous, who live in Thy presence;
I bless thee for that Thou hast granted me this day and hour,
that I might receive a portion amongst the number of martyrs
in the cup of [Thy] Christ unto resurrection of eternal life,
both of soul and of body, in the incorruptibility of the Holy
Spirit. May I be received among these in Thy presence this
day, as a rich and acceptable sacrifice, as Thou didst prepare
and reveal it beforehand, and hast accomplished it, Thou that
art the faithful and true God. For this cause, yea and for all
things, I praise Thee, I bless Thee, I glorify Thee, through the
eternal and heavenly High-priest Jesus Christ, Thy beloved
Son, through whom with Him and the Holy Spirit be glory to
Thee both now [and ever] and for the ages to come. Amen,’

15. When he had offered up the Amen and finished his
prayer, the firemen lighted the fire. And, a mighty flame flash-
ing forth, we to whom it was given to see, saw a marvel, yea and
we were preserved that we might relate what happened to the
rest. The fire, making the appearance of a vault, like the sail
of a vessel filled by the wind, made a wall round about the body
of the martyr; and it was there in the midst, not like flesh
burning, but like [a loaf in the oven or like] gold and silver
refined in a furnace. For we perceived such a fragrant smell,
as if it were the wafted odour of frankincense or some other
precious spice.

' 16. So at length the lawless men, seeing that his body could
not be consumed by the fire, ordered an executioner to go up to
him and stab him with a dagger. And when he had done this,
there came forth [a dove and] a quantity of blood, so that it
extinguished the fire; and all the multitude marvelled that

31—2

484 LETTER OF THE SMYRNAANS

there should be so great a difference between the unbelievers
and the elect. In the number of these was this man, the
glorious martyr Polycarp, who was found an apostolic and
prophetic teacher in our own time, a bishop of the holy
Church which is in Smyrna. For every word which he
uttered from his mouth was accomplished and will be accom-
plished.

17. But the jealous and envious Evil One, the adversary
of the family of the righteous, having seen the greatness of his
martyrdom and his blameless life from the beginning, and how
he was crowned with the crown of immortality and had won
a reward which none could gainsay, managed that not even
his poor body should be taken away by us, although many
desired to do this and to touch his holy flesh. So he put
forward Nicetes the father of Herod and brother of Alce to
plead with the magistrate not to give up his body, ‘lest’, so it
was said, ‘they should abandon the crucified one and begin to
worship this man’—this being done at the instigation and
urgent entreaty of the Jews, who also watched when we were
about to take it from the fire, not knowing that it will be im-
possible for us either to forsake at any time the Christ who
suffered for the salvation of the whole world of those that are
saved—suffered though faultless for sinners—nor to worship
any other. For Him, being the Son of God, we adore, but the
martyrs as disciples and imitators of the Lord we cherish as
they deserve for their matchless affection towards their own
King and teacher. May it be our lot also to be found partakers
and fellow-disciples with them.

18. The centurion therefore, seeing the opposition raised on
the part of the Jews, set him in the midst and burnt him after
their custom. And so we afterwards took up his bones which
are more valuable than precious stones and finer than refined
gold and laid them in a suitable place; where the Lord will
permit us to gather ourselves together, as we are able, in gladness
and joy, and to celebrate the birth-day of his martyrdom for the
commemoration of those that have already fought in the contest

ON THE MARTYRDOM. 485

and for the training and preparation of those that shall do so
hereafter.

Ig. So it befel the blessed Polycarp, who having with those
from Philadelphia suffered martyrdom in Smyrna—twelve in
all—is especially remembered more than the others by all men,
so that he is talked of even by the heathen in every place: for
he showed himself not only a notable teacher, but also a dis-
tinguished martyr, whose martyrdom all desire to imitate,
seeing that it was after the pattern of the Gospel. Having by
his endurance overcome the unrighteous ruler in the conflict
and so received the crown of immortality, he rejoiceth in com-
pany with the Apostles and all righteous men, and glorifieth
the Almighty God and Father, and blesseth our Lord Jesus
Christ, the saviour of our souls and helmsman of our bodies
and shepherd of the universal Church which is throughout the
world.

20. Ye indeed required that the things which happened
should be shown unto you at greater length: but we for the
present have certified you as it were in a summary through
our brother Marcianus. When then ye have informed your-
selves of these things, send the letter about likewise to the
brethren which are farther off, that they also may glorify the
Lord, who maketh election from His own servants. Now unto
Him that is able to bring us all by His grace and bounty unto
His eternal kingdom, through His only-begotten Son Jesus
Christ, be glory, honour, power, and greatness for ever. Salute
all the saints. They that are with us salute you, and Euarestus,
who wrote the letter, with his whole house.

21. Now the blessed Polycarp was martyred on the second
day of the first part of the month Xanthicus, on the seventh
before the kalends of March, on a great sabbath, at the eighth
hour. He was apprehended by Herodes, when Philip of Tralles
was high-priest, in the proconsulship of Statius Quadratus, but
in the reign of the Eternal King Jesus Christ. To whom be the
glory, honour, greatness, and eternal throne, from generation to
generation. Amen.

486 LETTER OF THE SMYRNAANS

22. (1) We bid you God speed, brethren, while ye walk by
the word of Jesus Christ according to the Gospel; with whom
be glory to God for the salvation of His holy elect; even as
the blessed Polycarp suffered martyrdom, in whose footsteps
may it be our lot to be found in the kingdom of Jesus Christ.

(2) This account Gaius copied from the papers of Irenzus,
a disciple of Polycarp. The same also lived with Irenzus.

(3) And I Socrates wrote it down in Corinth from the copy
of Gaius. Grace be with all men.

(4) And I Pionius again wrote it down from the afore-
mentioned copy, having searched it out (for the blessed Polycarp
showed me in a revelation, as I will declare in the sequel),
gathering it together when it was now well nigh worn out by
age, that the Lord Jesus Christ may gather me also with His
elect into His heavenly kingdom; to whom be the glory with
the Father and the Holy Spirit for ever and ever. Amen.

The three preceding paragraphs as read in the Moscow MS.

(2) This account Gaius copied from the papers of Irenzeus.
The same lived with Ireneus who had been a disciple of the
holy Polycarp. For this Irenzus, being in Rome at the time
of the martyrdom of the bishop Polycarp, instructed many; and
many most excellent and orthodox treatises by him are in circu-
lation. In these he makes mention of Polycarp, saying that he
was taught by him. And he ably refuted every heresy, and
handed down the catholic rule of the Church just as he had
received it from the saint. He mentions this fact also, that when
Marcion, after whom the Marcionites are called, met the holy
Polycarp on one occasion, and said, ‘Recognize us, Polycarp,’
he said in reply to Marcion, ‘ Yes indeed, I recognize the first-
born of Satan” The following statement also is made in the
writings of Ireneus; that on the very day and hour when
Polycarp was martyred in Smyrna, Irenzus being in the city of

ON THE MARTYRDOM. 487

the Romans heard a voice as of a trumpet saying, ‘ Polycarp is
martyred.’

(3) From these papers of Irenzus then, as has been stated
already, Gaius made a copy, and from the copy of Gaius
Isocrates made another in Corinth.

(4) And I Pionius again wrote it down from the copy of
Isocrates, having searched for it in obedience to a revelation of
the holy Polycarp, gathering it together, when it was well nigh
worn out by age, that the Lord Jesus Christ may gather me
also with His elect into His heavenly kingdom; to whom be
the glory with the Father and the Son and the Holy Spirit
for ever and ever. Amen.

ΤΡ (Or PO rye Ar:

τ: RACING my steps farther back and beginning with the visit

ae of the blessed Paul to Smyrna, as I have found it in ancient
copies, I will give the narration in order, thus coming down to the
history of the blessed Polycarp.

2. In the days of unleavened bread Paul, coming down from
Galatia, arrived in Asia, considering the repose among the faithful in
Smyrna to be a great refreshment in Christ Jesus after his severe toil,
and intending afterwards to depart to Jerusalem. So in Smyrna he went
to visit Strateeas, who had been his hearer in Pamphylia, being a son of
Eunice the daughter of Lois. These are they of whom he makes
mention when writing to Timothy, saying ; Of the unfetgned faith that ts
in thee, which dwelt first in thy grandmother Lois and in thy mother
Eunice; whence we find that Strateeas was a brother of Timothy.
Paul then, entering his house and gathering together the faithful there,
speaks to them concerning the Passover and the Pentecost, reminding
them of the New Covenant of the offering of bread and the cup; how
that they ought most assuredly to celebrate it during the days of un-
leavened bread, but to hold fast the new mystery of the Passion and
Resurrection. For here the Apostle plainly teaches that we ought
neither to keep it outside the season of unleavened bread, as the heretics
do, especially the Phrygians, nor yet on the other hand of necessity on
the fourteenth day: for he said nothing about the fourteenth day, but
named the days of unleavened bread, the Passover, and the Pentecost,
thus ratifying the Gospel.

3- But after the departure of the Apostle, Strataeaas succeeded to
his teaching, and certain of those after him, whose names, so far as it is

LIFE OF POLYCARP. 489

possible to discover who and what manner of men they were, I will set
down. But for the present let us proceed at once to Polycarp.

One whose name was Bucolus being bishop in Smyrna at that time,
there was in those days a certain lady, devout and fearing God, con-
versant in good works, whose name was Callisto. An angel sent from the
Lord stood by her and said to her in a vision of the night; ‘Callisto,
rise up and go to the gate called the Ephesian, and when thou hast
gone forward a little in front of it, two men shall meet thee, having with
them a little lad named Polycarp. Ask them, if he is for sale; and
when they say “ Yes,” give them the price that they shall demand, and
take and keep him with thee. This child is a native of the East.’ Then
she, the voice still ringing in her ears and her heart bounding with fear
and joy, sat up and arose with haste, and without delay did as she was
ordered. And with hurry and flurry she came to the aforesaid gate, and
found as the angel told her, and she took him and brought him to her
house and delighted in rearing him decently and nurturing him in the
nurture of the Lord. And she was amazed, when she saw his intelligence
and seemly behaviour and his aptitude for piety. And in point of affection
she treated him as a son, while as regards promotion over the servants,
gradually as he advanced in age he was made manager of her property.
And further she gave into his hand the keys of the storehouses.

4. But when at length it befel that she went away from home for a
time, she left Polycarp keeper of her house. And as he went in to
measure out rations of food for the servants, he would be followed
by widows and orphans and by many of the neighbourhood—all the
destitute poor among the faithful—and they would ask to have given
them, one corn, and others wine, others oil, and whatsoever each desired.
But he, having from a child learnt the lesson of well-doing and having
the commandments of God inscribed on the tablet of his soul and on
the pages of his heart by the finger of God, even the Holy Spirit, fulfilled
the precept, G7ve to him that asketh thee; and so he emptied all the
store-rooms, bestowing lavishly on all that were in need.

5. But when at length Callisto returned after a long time, one of
the domestics ran to her and said ; ‘ You, my lady, setting at nought all
your servants born in the house, placed everything in the hands of this
young lad though he came from the East; and he during your absence
from home plundered everything that there was and left nothing.’ Then
she, being disturbed by the harsh words of the accuser (for the charge
was enough to ruffle even a tranquil soul, especially when it conjures up
a semblance of pecuniary loss), swelled with indignation in her heart
and overflowed with wrath, especially because she held it a very great

4.90 LIFE OF POLYCARP

disaster that one befriended by God and given to her by Him should
have squandered everything recklessly; for she did not yet know for what
purpose he had employed these goods. Wherefore also very divided
thoughts sprang up in her mind. So forthwith she called Polycarp by
name, saying, ‘Polycarp’; and on his obeying her summons she said,
‘Bring me the keys of the closets.’ And when he brought them and
opened the doors, she went in and began to look round; and a miracle
of the mighty working of the Lord Jesus Christ was wrought. For he,
when he went in, groaned and prayed saying ; “Ὁ Lord God, the Father
of Thy beloved Son, that in the presence of Thy prophet Elijah didst
fill the vessels of the widow of Zarephath, give ear unto me, that in the
name of Christ they all may be found filled.’ Accordingly they were
all found filled, so that she, thinking the slave had lied, was angry and
ordered certain of the domestics [to beat him]. But Polycarp came
forward and set himself straight, saying ; ‘Nay do not ill-treat another
for my sake ; but rather lay on me the blows intended for him ; for he
told no lie, but deserveth praise for his affection towards his mistress.
But as for me, seeing that I did not spend with an evil intent but on
the poor, the God and Father of the blessed Jesus Christ hath both
filled the hungry and hath sent His angel to restore to thee thine
own, that thou also mayest have to give still to the poor according
to the custom which thou followest.’ Having heard and seen these
things, Callisto was filled with fear, advancing still more in faith and in
good works, so that Polycarp became as a son to her; and departing
this life in faith she left him her substance.

6. Now after the death of Callisto Polycarp advanced greatly in
the faith that is in Christ and that pursues a virtuous life. And in his
untiring diligence, he from his Eastern stock bore (if one may so say)
blossom as a token of good fruit hereafter to come. For the men who
dwell in the East are distinguished before all others for their love of
learning and their attachment to the divine Scriptures. So having been
brought to Asia and having come by the will of God to live in Smyrna,
after making himself fully acquainted with the ways of the people of
the country and distinguishing himself far beyond them, he discerned
that for every servant of God, while the whole world is [his city], the
heavenly Jerusalem is his true father-land; and that here on earth we
are bidden to sojourn for a while and not to settle; for we are strangers
and visitors. Thus reflecting on this with a godly delight he offered
himself day and night wholly and entirely as a consecrated sacrifice to
God, exercising himself in the oracles contained in the divine Scriptures
and in continual services of prayer and in devotion to all those who

BY PIONIUS. 491

needed either attention or relief and in contentment of living. For he
ate such food as came to hand, meagre and simple though it was, and
he wore such clothing only as absolute necessity required, for the sake
of warmth and of the modest and seemly covering of the body.

7. And for the most part he withdrew into retirement, not appear-
ing in public or conspicuous places, nor where he might reap praise
from the spectators. But he spent his time chiefly at home, though
sometimes in the suburbs, where he could most easily disregard and
escape the turmoil of a great crowd; for he knew that the soul needs
tranquillity of sight and hearing free from contamination with evil things.
And in consequence of this he was staid alike in his mental thoughts
and in his bodily gestures; for even in youth he had the gait of an
elderly man, and his look was manly and unembarrassed by any passion
directed towards objects of sight in outward life. But if any of those
who met him looked into his face, he would be suffused with a blush,
and through his innate respect he made himself respected by others.
For the souls of the wise are discerned through the body, as through a
mirror, by their blushes. And of those also who came to see him and
desired his conversation, he was wont to shun and avoid, if he possibly
could, the garrulous and foolish talkers, on the plea that he was intent
on some important business and had not noticed the person who met
him; but if he happened to get entangled with him, he would answer
him briefly just not to seem to be haughty, and then would keep
silence. Such was his behaviour towards those from whom no benefit
could be got. But bad men he avoided as mad dogs or wild beasts or
venomous serpents ; for he remembered the Scripture which says, W7th
the innocent thou shalt be innocent, and with the elect thou shalt be elect,
and with the perverse thou shalt use perverseness. With those however
from whom he could derive benefit he associated very freely, especially
in cases where he could reap benefit not only from their words but
also from their actions.

8. And as he returned from the suburbs to the city, if at any time
he fell in with wood-carriers, especially when they were old men, he had
compassion on them for their heavy burden and would attach himself to
them and enquire of them if they sold their load as soon as they entered
the city ; and on their answering that sometimes evening came and they
had not succeeded in doing so, he would give them the price and would
carry the wood to the widows living near the gate. Thus he gratified
the widows with the benefit of the wood, and the woodmen with the
enjoyment of their meal at its proper time.

g. Now when he came to man’s estate he was more enamoured

492 LIFE OF POLYCARP

than ever of godliness ; and he discerned that freedom was the proper
reward of self-discipline, but that it is attained by few and chiefly by
those who have received from God the power of keeping the plumage
of their soul unenslaved and unencumbered—men who are privileged to
enjoy the free supermundane life through not being dragged down upon
the earth by the fetters of marriage. For not one of us can dispense
with the necessaries of life; but those persons can least of all dispense
with them who harbour in their house an expensive wife that is fond of
dress. And he would recount the distractions and annoyances that come
from such a wife, rendering it altogether impossible to lead a peaceable
and quiet life. For should she be profligate, as Solomon says, ¢he rage
of the husband ts full of envy; but if she is chaste, she is filled with
vanity and is elated in her mind; so that 22} zs better to live in a desert
rather than with a contentious and loquacious woman. And altogether no
charm of life thrust his soul away from heavenly things; and he was wont
to say that the words of Christ and of the prophets and apostles were
beautiful to him: Zhou art beautiful in thy loveliness beyond the sons of
men; grace is shed on thy lips; and again, How beautiful are the feet of
those who bring glad tidings of good things. And for the rearing of
children and the care for one’s offspring and the arrangements at home
consequent thereupon, he used to explain how much a man who
entangles himself in these matters must necessarily want, and what dis-
tractions and occupations he must have, and what anxieties about their
good behaviour, and what burdens fall upon parents when their children
sicken and what griefs when they die, and all the other risks which
attend the training of their whole life. For at each successive stage of
life the young undergo a change of disposition also, the heat natural to
their age fermenting like new wine, and seething and purging the
material part more and more, like a colt endeavouring to throw off the
reins and yoke, until the controlling and superintending mind, by reason
and reflexion, as by a bridle, shall pull him back and rein him in and
shall put a stop to the neighing, reducing the disorderly and irrational
impulse to order. The mind however only then effects this and pre-
vails, when it is penetrated with a certain divine sense and presence of
the Holy Spirit. Wherefore also the inspired David supplicated saying,
Renew a right spirit in my inmost parts; stablish me with a commanding
spirit, and take not Thy Holy Spirit from me; and the Apostle says,
Walk in the Spirit, and ye shall not fulfil the lust of the flesh.

ro. Our next business after this is to recount also the career of his
episcopate, what was his conduct in it and how he attained to it ; that by
these lessons we may also learn to imitate those who are chosen by God

BY PIONIUS. 493

as His ministers. Bucolus then, who was bishop before him, cherished
him and set great store by him from his childhood. And being sanguine
he entertained great hopes of him, as the fathers of good sons rejoice in
having steady successors. And he in turn requited Bucolus, cherishing
him as he would a parent, yet not with feigned language but inobtrusively
and without forcing himself always upon him ; and acting with reserve he
observed the opportunities which occurred from time to time, so as not
to appear to be officious nor yet neglectful. For he was not eager to
give him a present or gift when he could supply his own wants, nor
was Bucolus on his part eager to receive one; for the latter regarded
the young man’s alacrity in relieving those in want as his own personal
gain, while the former duly fulfilled the command of the Lord Jesus by
giving to those who were not able to pay him back ; whereas some persons
artfully pursue honour and are ever coveting some other greater honour.
While then Polycarp, like Jacob, being a simple and Alain man, acted in
all things without vanity or ostentation, by the labours of his own hands
supplying the poor with bodily ministrations as regards food and other
necessaries of life, he gained renown by his actual deeds; and Bucolus
was informed of this not by the doer, but by the recipients. For as
good men regard the conferring of benefits as imperative, so likewise
with reasonable men thankfulness on receiving benefits is indispensable.
Moreover he rejoiced to see that many persons who were sick and
afflicted with devils were restored to sound health through the grace
given to him from God, and so the Lord Jesus Christ was glorified.
And he beheld many things also concerning him in visions.

11. He perceived therefore that he was worthy; and for the
present, owing to his youthfulness, he enrolled him in the order of
deacons with the approval of the whole Church. Blessed indeed was
he in being permitted to cover such a head with his hand and to
bless so noble a soul with his voice. For the approved and discreet ad-
vancement of those who are appointed to an office in the sacred ministry
through faith in God is a source of confidence and joy to those who
have made the good selection, provoking no blame before men and
causing no secret reproaches to the conscience.

12. As a deacon then he approved himself among his own con-
temporaries, as Stephen did among those of the Apostles; for being
well-equipped in speech and adorned with good deeds, he boldly
confuted Greeks and Jews and the heretics. And many a time
did Bucolus, by exhortation and encouragement, with difficulty per-
suade him to allow himself to be disciplined by the Lord and to
give catechetical discourses in church. Thus there was given him

494 LIFE OF POLYCARP

by Christ in the first place an ecclesiastical and catholic rule of
correct instruction; and being able to interpret mysteries which were
hidden from the multitude he expounded them so clearly that the hearers
attested that they not only heard but saw the things described. He
wrote also many treatises and sermons and letters, but in the perse-
cution which arose on his account, when he was martyred, certain
lawless heathen carried them off. Their character however is evident
from those still extant, among which the Epistle to the Philippians
was the most adequate. This we will include in its proper place.

13. But in his teaching his chief point was that his hearers should
know concerning God Almighty, invisible, immutable, immeasurable,
and that He was well pleased to send down from heaven His own
Word and Son, that the Word, thus taking Man upon Himself and
being truly incarnate, might save His own creation; and that He,
according to the prophecy which had been uttered, being born of an
undefiled and spotless virgin and of the Holy Ghost, accomplished that
mystery of generation which is difficult of comprehension to most men.
And He consented to suffer for the salvation of men, according as
Christ Himself declared beforehand by the law and the prophets con-
cerning Himself, as also the Father respecting the Son; whom also
God raised from the dead, and His disciples saw Him in the body
such as He had been before His passion; and they beheld Him
taken up in a cloud of light into the heavens in the same body in
which He created Adam before his transgression. But as concerning
the Holy Spirit and the gift of the Paraclete and all the other spiritual
graces, he would demonstrate that they could not be possessed outside
the Catholic Church, just as a limb cut off from a body has no power,
proving this from all the Scriptures; such as the saying by the mouth
of Daniel, And His kingdom shall not be left to another people, and in
the Gospel, Mary hath chosen the good part, and it shall not be taken
away from her, and other passages similar to these.

14. But in the matter of continence and virginity he was careful
to make hortatory discourses, and he would urge that men ought not of
compulsion or by commandment of others, even though they might be
parents or masters, but by individual choice and desire, to carry it
through as a voluntary effort. And he used to say that chastity was the
forerunner of the future incorruptible kingdom, and that it received its
name of continence (εὐνουχίαν) because it had much affection (εὔνοιαν
ἔχειν) towards the Master, and of virginity (παρθενίαν) because the idea
of such self-restraint is with God (παρὰ τῷ Θεῷ) ; for those who disci-
pline themselves to such a life deaden the carnal fire. And he would

BY PIONTIUS. 495

demonstrate monogamy from the fact of the creation, pointing out that
one woman was created for one man ; wherefore also the virgin that is
brought to her husband bears her name appropriately: the com-
mencement of the name, he said, signified that she was from God
(παρὰ Θεοῦ) and the termination describes her as belonging to one
(ἑνός), that is one husband. And he observed that Lamech, being
descended from Cain, was the first to take to himself two wives; and by
taking to himself is meant doing it not according to the will of God.
He said then that, though polygamy was called by the name of marriage,
yet it was a specious fornication.

15. And on certain Greeks remarking to him that it was difficult
and irksome among the Christians to be able to master the desires,
he replied; ‘It is foolish to suppose that whatsoever things seem im-
possible to men are really impossible; but understand that the Lord
bringeth about all things, and the Master of the universe subjecteth
them to His mighty chariot-reins.’ For after setting forth three kinds
of chastity, he banished and exterminated fornication from the faithful,
and established the rule and sovereignty of chastity ; for while the rest
of mankind have unbalanced and vague and irregular impulses, and
like horses rage and neigh after their neighbours wives, only those who
wait in fear to be judged by the heavenly law and the word of God,
which is the avenger and champion of all, are satisfied with a single
marriage that exists for the procreation of children. Women in like
manner are taught to look only to the husband of their virginity.

16. The second kind of chastity is that of widowhood, transcending
the one already mentioned. For the latter seemed to be difficult at first
until it was surpassed by that which is able to desist from concessions
previously allowed. But the third kind which practises a chastity
victorious in every feat—what superiority has it not over the others !
What desirable and laudable honour does not belong to the kind of
continence and virginity, which shakes off and (so to speak) casts away
all the shackles of the lower life, and with light bound and agile
step outruns and overleaps the feats already described! For it evinces
greater determination in the person who adopts it, than the being
content with one alone or the desisting after experience, and it pro-
claims superior power in God who bestowed it. For that it is voluntary
on the part of the man who so chooses, and that it is a gift of God
whose is the power, our Saviour showed when He said that men made
themselves eunuchs for the kingdom of heaven’s sake, and that all men
could not receive this word.

17. But as from that time forward he advanced daily in years also,

496 LIFE OF POLYCARP

and the flower of a hoary head, the forerunner of old age, appeared, and
here and there a white hair began to smile above his temples—for human
nature asserts itself not fortuitously, but by a divine providence, and puts
forward each development at the proper season as a reminder to the
race, and with much grace of wisdom calls the man to perfection by
deeds and words; as for instance when it says, How long, thou sluggard,
dost thou lie down; and when wilt thou arise out of sleep? or again,
Prepare thy works for thy departure ; so also by these means methinks
it reminds every one of us of the end before it arrives, that the whiter
a man’s head becomes by time, the brighter his soul may grow by the
Word. Bucolus therefore, seeing that Polycarp’s age was adequate and
that the propriety of his conduct throughout all his life was even more
adequate than the number of his years, perceived that he was most
excellent as a fellow-counsellor to him in questions relating to the
Church and as a fellow-minister in teaching; while the Lord set His
seal on and ratified his design, giving him commandment in a vision.
Accordingly he appointed him to an office in the presbyterate, the
whole Church with one accord welcoming him with great joy, although
he himself shrunk from such an undertaking. For he said that it was
enough in itself to give account of one office and one ministration, let
alone of several. And he went on to say; ‘If a man being unworthy
dareth to lay hold of such an honorable office, he bringeth judgment on
himself; but if he be worthy, he has the full reward of his former works,
receiving the order of the priesthood as in a manner a reward.’ Seeing
then that it was impossible to gainsay the counsel and appeal of God,
he receives the order of the presbyterate, whereupon he saw a vision
and received much comfort.

18. From that time forward therefore, much progress being made
in the word of teaching through him, all men glorified our Lord Jesus
Christ. For he would extend his discourse to great length on diverse
subjects; and from the actual Scripture which was read he would furnish
edification with all demonstration and conviction, so that the things
spoken were presented to the hearers as if exhibited to the eye. For
he was wont to say that the speaker must first believe what he says;
seeing that in this way he sets them forth, not as the relation of others,
but as achievements of his own. And his voice was grave and
manly, with look and gesture corresponding thereto, having sweetness
and melody and being pervaded with the fear of God. And on one
occasion a person said to him...... for when holding discourse with
Jews and Gentiles and with the sects, he would speak loudly, so that
some of those standing below could hear him; and for the purpose of

BY PIONIUS. 497

showing what things ought to be said with kindliness and not with heat,
he would proceed thus; ‘How think ye that the Lord spoke such words
as these to him that had his hand withered? as the Scripture saith And
looking round upon them He said in anger, Stretch out thine hand; or that
saying? O faithless and perverse generation, and other words such as
these; or the Apostle Peter? Why did ye conspire among yourselves to
tempt the Spirit of the Lord? Or Paul? 7 would that they would cut
themselves off that disturb you. On the other hand when administering
comfort, the Lord spoke in gentle language and loving tones ; Come, al/
ye that labour and are heavy-laden. And again with sympathy towards
the city of Jerusalem saying, How often would I have gathered thy
children, and other words of a like kind. Again Peter with John at the
Beautiful Gate addressed the paralytic with pity, and Paul writing to the
Galatians says, AZy children with whom I am in travail again, when the
moment for comforting demands it.

19. So also he pursued the reading of the Scriptures from child-
hood to old age, himself reading in church; and he recommended it to
others, saying that the reading of the law and the prophets was the
forerunner of grace, preparing and making s¢trazght the ways of the
Lord, that is the hearts, which are like tablets whereon certain harsh
beliefs and conceptions that were written before perfect knowledge
came, are through the inculcation of the Old Testament, and the correct
interpretation following thereupon, first smoothed and levelled, that,
when the Holy Spirit comes as a pen, the grace and joy of the voice of
the Gospel and of the doctrine of the immortal and heavenly Christ may
be inscribed on them. And he said that they could not otherwise re-
ceive the impression of the seal which is given by baptism and engrave
and exhibit the form conveyed in it, unless the wax were first softened
and filled the deep parts. So also he thought that the hearts of the
hearers ought to be softened and yield to the impress of the Word.
For he said that it unfolded and opened, like closed doors, the minds of
recent comers ; and accordingly the prophet was bidden by God, Czy out
mightily and spare not, Raise thy voice as a trumpet. What must one say,
when even He that was gentler than all men so appeals and cries out at
the feast of Tabernacles? For it is written; Azd ox the last day, the great
day of the feast, Jesus stood and cried saying, 77 any man thirsteth, let him
come to Me and drink. Yes, for when He is teaching He will cry out, but
if He is spitted upon and brought to trial and is tempted and suffers, He
will be silent, when He zs /ed as a sheep to the slaughter and as a lamb
before the shearer is dumb. For I, it is said, “ike a deaf man heard not,
and 7 became as a man that heareth not and hath no reproofs in his mouth.

IGN. III. 32

498 LIFE, OF POLYCARP

20. The wealth of the grace given by Christ to Polycarp has led
us on, while recording his course of life, to explain in turn the character
of his teaching likewise. How he used to interpret the Scriptures, we
will defer relating till another time, setting it forth in order and
showing our successors also how to minister correct instruction in
the holy and inspired Scriptures. But for the present we will proceed
to speak of the episcopate conferred upon him, and what great things
he did when he found himself in this position, running the race of god-
liness successfully. Bucolus then, forasmuch as the Lord had often
signified to him beforehand in visions that he had a man of this kind for
his successor, in joy and gladness at leaving as it were a prudent heir,
when he went to his rest fell asleep in this manner. At the season of
his departure he took hold of Polycarp’s hand, and pressed it first upon
his own breast, then on his face, signifying that whatsoever graces are
ministered through these organs of sense (the heart that understands
and the eyes that see and the ears that hear and the nostril that
inhales the odour of Christ and the mouth that by speech preaches
God the Father and His Son Jesus Christ) will all be committed to him.
He then having done this and said, ‘Glory be to thee, O Lord,’ fell
asleep. But Polycarp for the present took no account of any of these
things, for his hope and longing was always set on things future. But
the believers who were present and standing round, when they saw
this, compared notes one with another privately, being hopeful of getting
such a man for their pastor. So having taken the body of the blessed
Bucolus to Smyrna to the cemetery in front of the Ephesian Royal
gate, and placed it where recently a myrtle tree sprung up after the
burial of the body of Thraseas the martyr, when all was over, they
offered bread for Bucolus and the rest. Now they were all of one
mind that Polycarp should offer it; but as he was always scrupulous
and desired to yield honour to his superiors, they prevented its happen-
ing otherwise. And so he was persuaded and performed the service.

21. And without any delay, not many days after, gathering together
bishops from the cities round about and making preparations for
the reception of the visitors, they took measures for the appointment
of a successor to preside over the Church. When they arrived, great
crowds gathered from the cities and villages and fields, some knowing
Polycarp, others desiring from what they had heard of him to behold
him. So when they were assembled together and the church was
filled, the glory of a heavenly light shone among them all, and certain
brethren saw marvellous visions. One saw hovering over Polycarp’s head
a white dove encircled in light. Another beheld him, before he had sat

BY PIONIUS. 499

down, as if already seated in his chair of office. A third saw him in the
guise of a soldier girdled with a crimson belt. To another again he
appeared arrayed in purple, and a sort of light shining about his face;
while another, a faithful and reverend virgin, saw him twice his proper
size, and a scarlet robe on his right shoulder, and his neck glistening
like snow, and a seal upon it.

22. And on the sabbath, when prayer had been made long time on
bended knee, he, as was his custom, got up to read; and every eye
was fixed upon him. Now the lesson was the Epistles of Paul to
Timothy and to Titus, in which he says what manner of man a bishop
ought to be. And he was so well fitted for the office that the hearers
said one to another that he lacked none of those qualities which Paul
requires in one who has the care of achurch. When then, after the reading
and the instruction of the bishops and the discourses of the presbyters,
the deacons were sent to the laity to enquire whom they would have,
they said with one accord, ‘ Let Polycarp be our pastor and teacher.’
The whole priesthood then having assented, they appointed him not-
withstanding his earnest entreaties and his desire to decline.

23. Accordingly the deacons led him up for ordination by the
hands of the bishops according to custom. And being placed in his
chair by them, he moistened and anointed first with tears of piety and
humility the place where in the spirit he saw standing the feet of Christ
who was present with him for the anointing to the priestly office. For
where the ministers are—the priests and Levites—there in the midst is
also the High-priest arrayed in the great flowing robe. Then the
company present urged him, since this was the custom, to address
them. For they said that this work of teaching was the most important
part of the communion. So opening his mouth he spoke out, his voice
betraying the fear in his heart, and said;

‘Blessed be the God and Father of our Lord, the High-priest and
shepherd and teacher and king eternal, even Christ to whom be the
glory for ever and ever—the God who proveth us in all things and
searcheth our hearts by all means, as He did those of our fathers and
. of His holy prophets to whom He gave commandments and ordinances
that they should make known to the rest the faith that was in them;
as even now He hath proved my meanness through the greatness of this
office which exceeds my powers; for I well know that no man could
fulfil it well, except he hath first received it from the Lord from heaven,
as the blessed Apostle Paul hath shown in his epistles, showing in a
single word the whole life of one who is appointed to office, when he
speaks of it as blameless. This I think cannot have escaped the ears

32—2

500 LIFE OF POLYCGAR®P.

of any one, but must have been impressed upon his inmost soul wholly
and completely. Wherefore it is necessary for you, my beloved, to
make supplication on my behalf to the Lord, that He will himself grant
me to minister acceptably to His spotless bride, the Church. The
same also is the duty of all my fellow-servants and ministers, to whom
it is needful to make exhortation in the presence of God and of you,
that they labour with me and assist with all readiness and with dove
unfeigned in the struggle that lies before me, knowing that all must run
together so that we all may receive the prize, forasmuch as the crown
of immortality is offered to all alike, the Omnipotent God and our
Lord Jesus Christ crowning without respect of persons him that has
fought well and conquered by grace; through whom to the Invisible
and Immeasurable, the one only Immortal Father in the Holy Spirit
the Paraclete, glory, honour, and power both was and is and shall be for
ever. Amen.’

After this the others also, having made the proper exhortations and
appeals on the Sabbath and on the Lord’s Day, and offerings and
eucharists, rejoicing and partaking of food, returned each to his own
home rejoicing greatly at having communicated with Polycarp, and
glorifying Christ Jesus the Lord for it, to whom is the glory for ever.
Amen.

24. And on the following sabbath he said; ‘Hear ye my exhorta-
tion, beloved children of God. I adjured you when the bishops were
present, and now again I exhort you all to walk decorously and worthily
in the way of the Lord, knowing that, when I was in the ministry of the
presbyters, I applied so great diligence according to my power, and shall
do this the more now when the greatest peril awaits me if I am negli-
gent. For after the fear of the judgment, it were shameful to abate and
relax anything having regard to men, and not rather to build up higher
the zeal which has reached thus far. It pertaineth to you therefore to
hold back from all unruliness, both men and women; and let no one
imagine that I exact punishment from offenders not from conscientious-
ness but from human pride. For it has happened that some of those
who were put into offices, when they ought all the more, as one might
say, to strain every nerve in the race, just then relax their efforts,
forgetting that, the greater honour a man appeareth to receive, the
greater the loyalty which he ought to pay towards the Master, and to
remember the words of the Lord how He himself said, Ox whom 7
conferred the more, from him let them demand the more abundantly in
return ; and the parable of those who had the talents committed to
them, and the blessing pronounced upon the servant that watches, and

BY PIONIUS. 501

the reproof of those who refused to come to the marriage feast, and the
condemnation of him whose garment was not befitting the marriage
festivity, and the entering in of the wise virgins, the saying Watch
ye, and again Be ye ready, Let not your hearts be weighed down, the new
commandment concerning love one towards another, His advent sud-
denly manifest as of rapid lightning, the great judgment by fire, the
eternal life, His immortal kingdom. And all things whatsoever being
taught of God ye know, when ye search the inspired Scriptures, engrave
with the pen of the Holy Spirit on your hearts, that the commandments
may abide in you indelible.’

25. ‘Thus speaking in this way from time to time, and being per-
sistent in his teaching, he edified and saved both himself and his
hearers.

But I will now record such of the miracles wrought by his hands
as have been handed down to us. Once upon a time Polycarp went
to Teos, which is near the warm baths commonly called Lebadia,
to visit a certain bishop Daphnus by name, who after supper informed
him of the scantiness of his means of subsistence, telling him how
meagre a supply of food he had reaped from his husbandry. But he,
when Daphnus showed him the barrels nearly empty, laid his hands on
them and said; ‘In the name of Jesus Christ use them freely.’ Whence
from that hour such abundance was multiplied that, after sowing the
land, and providing without stint for his own household, he was able to
give to others also.

26. Now after a lapse of time he came again to visit Daphnus; and
Daphnus in thanksgiving for this great favour made an offering in his
presence to a number of brethren. Accordingly he set a little cask full
of wine in the midst of them. But when he told the servants to bring
wine from the house and pour it in, Polycarp said; ‘Let it be as it is,
for it will not fail.’ And as they drew and drank the wine, while yet
the wine only abounded the more, a servant girl standing by shouted
out not in fear, but in merriment and laughter, saying ‘ Inexhaustible
little cask.’ At this the angel who was appointed over the miracle of
power retired, and the result was that even the wine that was there
vanished, whereupon Polycarp said: ‘Ay, well was it said by the
mouth of David, Serve the Lord in fear, and rejoice before Him in
trembling,

27. Now among others whom Polycarp appointed deacons was
one named Camerius, who also became bishop the third in succession
from him and next after Papirius. This man Polycarp took with him
and went into the country, for he was careful to superintend the

502 LIFE ‘OF (POLY@ARP

churches scattered through the villages also. And as he was return-
ing to the city, a widow from a certain field ran up to him in the
road and being in great straits brought him a little bird still young ;
and on his declining to take it, she prevailed upon him, telling him
to treat it as an offering. But when evening came, as he generally
travelled on his own legs, being tired he decided to put up at a
certain inn with Camerius, since the place in question had not yet
received the Gospel of grace. Well, it came to pass after supper
that when he retired to rest he fell asleep quickly; for voluntary dis-
tresses of the body induce rest in solitary places. And when night
was nearly half past, an angel of the Lord stood by him and smote
his side and said, ‘ Polycarp.’ And he said, ‘What is it?’ The angel
replied, ‘Rise and go out of the inn: for it is on the point of falling.’
So he woke up and called Camerius. But he, being weighed down
with sleep and fatigue together, answered him but not without diffi-
culty: and explaining to him, he tried to induce him to rise. But
Camerius replied to him, ‘The first sleep is not yet passed, blessed
father, and where are we going? ‘Thou art always studying the Scrip-
tures and wakeful. So thou fallest not asleep.’ And Polycarp tried
to awake him; but he lay still. And when the angel stood by him
a second time and said the same thing, again he told Camerius to
get up. And on his saying in reply, ‘I have trust in God that, while
thou art here, the wall will never fall,’ Polycarp said, ‘I too have
trust in God, but I have no trust in the wall.’ So he fell asleep
the third time, and the same word was spoken by the angel. Then
he without delay rose first, and Camerius afterwards leapt up hastily.
But when they had gone out and had made a little progress on
their way, they remembered that they had left the little bird in
‘the inn. When they were distant about a stone’s throw, ‘ Hesitate
not,’ said he, ‘for the blessed widow designated it for an offering.’
And he returned and took it: and when he had gone forward a little
distance the inn fell entirely to the ground, foundations and all, so
that not one of the inmates was saved. Then Polycarp standing
and looking up to heaven said; ‘O God our Master and Lord
Omnipotent, the Father of Thy blessed and holy Son Jesus Christ,
who didst foretell the overthrow of the Ninevites by Thy great prophet
Jonah, and didst grant him to escape from the dangers, verily I
bless Thee that Thou didst rescue us from this danger by the hand
of an angel, through whom Thou didst make known unto me that
which was about to happen.’

28. And another miracle also was wrought by his hands as fol-

BY PIONIUS. 503

lows. When all the men in the city had gone to sleep and it was
near midnight, and the bakers were making bread, it happened that
fire falling on the faggots near at hand set the shop in flames, and
spreading thence got hold of a very considerable part of the city.
But when the people had run together and there was much shouting
and confusion, the mayor ordered the engines which were prepared
for this purpose to be brought up. So the hose and water and every
contrivance of art was brought. The Jews also came down under
pretence of being able to extinguish it, since they always present
themselves uninvited at a fire: for they assert that conflagrations
cannot possibly be stopped in any other way but by their presence.
This is an artifice of theirs to plunder the property in the houses.
As the city then was in danger, the mayor said; ‘Sirs, ye who are
here with us at the season of this dire spectacle, you see that it is of
no use, because the wind is contrary: and when our only hope was
in the presence of the Jews, we have failed even in this. What
then do I advise? Listen to me. The other day in the mayor’s
lodging a strange seizure overtook a servant of mine getting up
at night, and he cried out and lost his senses. And when we
kindled lights, we found him in a phrenzy devouring everything. Now
at break of day the Jews came, wanting to cure him by charms:
but he, single handed, struck them and was within an ace of killing
them, numerous as they were; and tearing off their clothes, he drove
them away naked and covered with blood. Then a certain person in
my house, who was a Christian, said; ‘If you bid me, I will summon
one who is able to master him.” I gave permission, and the teacher of
the Christians, whom they call Polycarp, came. But while he was still
a very long way off the young man cried out loudly, ‘‘ Polycarp is com-
ing to me, and 1 shall fly.” And as he approached...’

Bigs sais be as was wont, making no progress for several days, they
stopped at length. And when after some trouble those who held the
office of councillors were brought together, and the mayor stated that
he neither had corn nor could discover whence to buy it, though ready
to pay down the money, a certain person, a man advanced in years,
rose up from the midst of them and said; ‘Sirs, all of you who were
present at that season, when the city was endangered from a conflagra-
tion which broke out at midnight, remember distinctly how, when
neither we nor the Jews were able to extinguish the fire, a man divinely
gifted in the lessons of truth, the priest of those who are called Christ-
ians, being invited by you, standing before us all and looking up to
heaven said some words or other, and forthwith the flame gathering

504 LIFE OF POLYCARP

into a ball and paying respect, I know not how, to his voice sunk down
into itself; and the thought has often crossed my mind that that man is
some god or other. Now you know that our poets and historians say
that the heavens send down their gods in the likeness of men, both to
punish wrong-doers and likewise also to avenge those who suffer wrong.’

30. But they, when they heard him, shouted out and demanded
that a general assembly should be called. So, without delay, they
all went off in a body to the theatre; for being distressed by famine
they looked to their immediate necessity, since they were compelled
to declare, if only by their shout, that there was one God. When
therefore they sent for Polycarp and urged him to come, he was found
and brought. Then he was conducted to them; and, while the people
shouted aloud, the chief men of the city said to him: ‘Polycarp, thou
seest that the city of which thou also art an inhabitant is in straits, and
thou thyself sharest with us and dost participate, if not in our customs,
at all events in the scarcity which now exists owing to the drought.
The Smyrnzans therefore urge thee to ask rain of thy God, that the
earth receiving water from heaven may return to the husbandmen the
seed committed to it.’ But his face was covered with blushes, and his
whole body dripped like a fountain with profuse sweat, while his heart
leaping and throbbing bounded to heaven in prayer. Then slowly, but
yet decidedly, he answered saying ; ‘Sirs, ye who inhabit this most
beautiful city, give ear to me a sojourner and a stranger, to whom every
city is foreign by reason of my heavenly citizenship and all the world
is a city by reason of the gift of God who created all things. For I
have not, as ye suppose, so high an opinion of myself that I am able,
when a whole nation is justly chastised for its sins, to divest it of its
scourges ; but how much is possible, I will explain. Gathered together
with me are certain venerable old men with whom I myself confer, when
I want to ask a thing of God, urging them to be ambassadors on my
behalf. With these then I will confer, that they may also be ambassa-
dors on your behalf with Him through prayer; but to you my advice
is, that ye be of good courage and order all the people to throw off
this distress and to hope for better things. For God, being long-
suffering, giveth times for repentance to the race of men.’ Then
the mayor took courage, as well from the miracles previously
wrought by Polycarp himself, as from the words spoken by him, and
said; ‘ Assuredly ye know all of you, citizens and strangers, that while
we strive to propitiate the divine being with our own customs and
institutions, performing sacred rites and sacrifices and kindlings of altars
and burnings of incense, this man and those whom he says he has with

BY PIONIUS, 505

him as fellow priests and fellow ministers, retire apart and offer their
prayers to their God more leisurely. Let us then separate—we and
they—and let us send this man away, offering him security, that dis-
missing the fear for his life which has overtaken him from this tumult,
he may perform his sacred rites on our behalf with his mind undisturbed
and his thoughts calmed.’ And with these words he dismissed the
people.

31. Then he without delay ran to the Lord’s house, where it was
customary for the Church of Christ to assemble; and he ordered the
deacons to charge them all to take care again that one prayer might
be offered up by many. But they, having already prepared themselves
from day-break, because of his being taken into the theatre, and be-
cause it was Friday (for they were apprehensive lest he should suffer
some harm from the people), when they heard it gathered quickly
together. Then said he to them; ‘Let us remember, brethren, the
promises of our Lord Jesus Christ who said, Ask, and it shall be given
to you; for if two of you shall agree concerning any thing whatsoever
that ye may ask, tt shall be done unto them of My Father which is in
heaven. Let us therefore ask in faith and without wavering in our
minds, for the prayer of the suppliant is in a manner weighed as ina
balance, and is swayed on whichever side the mind inclines. This
indeed is evident from Peter’s walking on the waves: for so long as he
had faith he walked, but when he was alarmed at the violence of the
wind, he sunk into the deep, as an example to us, that we may under-
stand the inclination on either side. Possessed with such confidence,
Moses the servant of God said to the people, when they failed from
fear; Stand, and ye shall see the glory of the Lord. For of a very
truth we need to stand firm upon the rock, that nothing wavering we
may continue unmoved and unscared through faith in our Saviour and
Lord Jesus Christ ; who also gave rain to the blessed prophet Elijah in
answer to his prayer, when the heaven was shut three years and six
months,’

32. And with these words, kneeling down first with them all, he
prayed at great length as follows ;

‘O God and Father of our Lord Jesus Christ, O God Omnipotent,
that art blessed for ever and ever, Amen; unto whom archangels,
glories, and heavenly powers, thrones, dominations, seraphim, and
cherubim, do service; Thou God who madest the heaven and the earth
and sea and all things that are therein, that fashionedst man after Thine
image and likeness, for whom also Thou wast well pleased to send Thy
Word upon earth, that being incarnate of a Virgin and the Holy Ghost,

506 LIFE. OF: BOLYCARP (BY ῬΙΘΝΙΙΙΣ:

He might save and raise up through His passion man who had fallen
under the dominion of sin; Give ear, O Lord, look upon us, Thou
Holy One, listen to the prayers of Thy holy Catholic Church, and give
rain upon the face of the earth, and seed for the sower and bread for
food. For in the days of necessity the heathen, perceiving that we
are Thy servants, seek righteousness from us. And now, Lord, let all
our adversaries perceive it.’

When he had offered this prayer, the heaven gave rain, and all
glorified God that worketh marvellous things through His servants ;
to whom be the glory and the power both now and to endless ages with
the Father and the Son and the Holy Spirit. Amen.

πα Ὁ εν

I. INDEX OF SUBJECT MATTER.

Il. JMDEX OF SCRIPTURAL PASSAGES,

INDEX OF SUBJECT MATTER.

Abeddadan, 167

Acacius of Czsarea, 196; according to
Zahn, author of the Long Recension,
196

Acolytes, order of, 240

Acts 11. 24 explained, 323

Acts of Martyrdom of Ignatius; Anglo-
Latin, 5, 59 sq; Syriac version of An-
tiochene, 103 sq; Memphitic version
of Roman, 276, 281 sq

Acts of Martyrdom of Polycarp; form of,
353; character and date of, 353, 400;
authorities for text of, 355 sq; compa-
rative value of the authorities, 362;
history of printed text, 361 sq; ana-
lysis of, 353 sq; Greek text and notes,
363 sq ; supplementary paragraphs to,
35 8 400 Sq, 425; translation of, 475 sq;
read in Gallican Churches, 360; imi-
tated in later martyrologies, 366, 381,
387; connexion of the Moscow Ms with
the Pionian Life, 402, 426

Acts of Pilate; the date of the crucifixion
in the, 429; Epiphanius on the, 429

Adana, situation of, 150

Addai, Doctrine of, 158

Aélius Macedon, ihe Asiarch, 411

Agape, reference to, 457 sq

Agathopus ; see Rhaius Agathopus

Alce, 17, 21, 237, 242, 394

Alexander of Jerusalem, plagiarized in the
Long Recension, 233

Alexander Polyhistor, 143

‘Altar,’ use of word in Ignatius; see
θυσιαστήριον

Anachronisms in the Long Recension,
160, 162

Anastatius of Antioch, quotes the Long
Recension, 198, 266

Anazarbus ; name, position, and history
of, 138 sq; hot springs at, 138; earth-
quake at, 138; political status of, 139;
famous men of, 139; games at, 140;
bishops of, 140; synod held at, 140

Anazarbus, the mountain, 139

Ancyra, 411

Andrius codex of the Epistle of Polycarp,
316, 317

Anencletus, 46, 135, 147

Anencletus, bishop of Rome, 147, 155

Angels, men after death changed into, 367

Anglo-Latin Acts of Martyrdom; see
Acts of Martyrdom of Ignatius

Anglo-Latin version of Ignatian Epistles ;
history of the, 5; Mss of the, 5; order
of the Epistles in the, 5; subdivisions
of the, 6; collations and editions of
the, 7 sq

Anicetus, bishop of Rome, 458

Anointing at consecration of bishops, 453

Antioch, the Church οἵ ; in the Ignatian
Epistles, 313 sq, 347 sq; bishops of,
238

Antiochene Acts of Martyrdom; text of
the Latin version, 59; text of the
Syriac version, 103 sq; Mss of the
Syriac version, 74

Antiochene School, possibly alluded to
in the Pionian Life of Polycarp, 437

Antiochenes, Ignatian Epistle to the;
text of Anglo-Latin version, 51 sq ;
Greek text, 233 sq

Apollinarianism, in relation to the Chris-
tology of the Long Recension, 212

Apollonius, 165

Apostles, married, 209

Apostolic Father, Polycarp’s claims to
the title of an, 333

Apostolical Constitutions, imitated in
Epistles of Long Recension, 155, 158,
159, 160, 161, 166 sq, 172 sq, 176 sq,
187, 192, 201, 205, 206, 207, 213, 210,
224 54; 244, 246 sq, 262

Arabic extracts from Ignatian Epistles ;
editions of, 300; text of, 301 sq; trans-
lation of, 305 sq

Archdeacon, the office of, 458

Archdeacons in the early church, 458

Arian controversy, favourite texts in the,
184, 191

Aristides, the rhetorician, 371, 399, 406,
407, 462

510

Arutus, 397

Asclepiades of Anazarbus, 139

Asiarchs; the title, 404; dates between
which found, 404; same as ἀρχιερεῖς,
383, 400, 407 sq; duration of tenure
of, 412 54; plurality of, 414 sq; the
office, religious and civil, 383, 404 sq,
406 sq; costly, 406; mode of election of,
406; re-election of, 414; title of wives
of, 408, 409 sq; Asiarchs of particular
cities, 409 sq, 415; a permanent title,
415; its Latin equivalent, 406

Assemani, 138, 388

Athanasius of Anazarbus, 140

Attalus, 21, 242

Augusta in Cilicia, 139

Automedon, 374

᾿Αβεδδαδάν, 167

ἀγαπᾶν, στέργειν, φιλεῖν, 328
ἁγνός and καθαρός, 341
ἀγριομυρίκη, 236
ἀδούλωτος, 439, 4067
ἀειπάρθενος, 227
ἀκατάσχετος, 583
ἀκόλουθος, 240, 396
ἀλήθεια, 328

[Αλκη, 394

ἀλωπός, 237

ἀμήν (78) 380

ἀμήν" ἡ χάρις, 232, 266 sq
ἀναγνῶσται, 240

"Ava ζαρβος (form), 138 sq
ἀνακόπτειν, 331, 441, 407
ἀναλλοίωτος, 444, 4
ἀναπέμπειν (εὐχάς), 588
ἀνασκάλλειν, 141
ἀναχαιτίζειν, 441, 467
ἀνεπιστάτητος, 185
ἀνεπίστατος, 186
ἀνευαγγέλιστος, 458, 468
ἀνθρωπολάτρης, 160
ἀνθρωπόμορῴφος, 180
ἀντίζηλος, 393
ἀντιπάθεια, 439
ἀντίψυχον, 147

ἄνωθεν, 365
ἀπαγκωνίζεσθαι, 447, 468
ἀπαράθετος, 152
ἀπαυχενίζειν, 440
ἀπεριβλέπτως, 443
ἄπλαστος, 442

ἁπλοῦν ἑαυτόν, 436

ἀπό, in composition, 348
ἀπόθεσις, 452
ἀποκομίζειν, 348
ἀποπεπλανημένον (τό), absolutely, 332
ἀπότομος, 333

dmparos and ἄπρακτος confused, 466 sq
ἀρραβών, 336

ἄρτι, 349

ἄρτος καθαρός, 389

INDEX OF SUBJECT MATTER.

ἀρχαῖος, of early Christian times, 323, 342

ἀρχέκακος, 160, 222

ἀρχιερεύς ; τῆς ᾿Ασίας, title of Asiarchs,
384, 385, 400, 407 54; αἰώνιος, of Christ,
345, 388, 454

ἀρχιστράτηγος, of Christ, 224

᾿Ασιάρχης ; ; see Wsinrchs

ἄσκυλτος, 386

ἀστράπτειν πολιάν, 141

ἀτημελής, 442

ἄτοπα ποιεῖν, 331

αὐλίζειν, 175
ἀφηνιᾶν, 440, 467

Babington, 404, 407, 414

Barnabas, the Epistle of, merged in the
Epistle of Polycarp in a group of Mss,
317, 318

Baronius, 308, 318

Basilides, mentioned in the Long Recen-
sion, 161

Bassus, 165

Benignus (S.) of Dijon, martyrdom of,
390

Benseler, 202

bestiarius, 390

Bishops; Polycarp on their relation to
presbyters, 321, 332 sq; succession at
Rome of early, 147 sq ; of Cassobola,
136; of Antioch, 238; at Philippi, 332;
unction at consecration of, 453

Bithynian persecution, 313, 337, 379

3ithyniarchs, 404, 407

Bitus, 58, 202, 248

Bolland, 359, 361, 424, 427, 434

Bryennios, 133

Bucolus, bishop of Smyrna, 431, 434, 441
sq, 451 sq, 489 sq, 493 sq; date of his
commemoration, 441, 451

Burrhus, 17, 23, 38, 251

βασιλεύειν, 400

βασιλική (ἡ), 435.

βασιλὶς τῶν ἡμερῶν (h)=Sunday, 174
Βελίαρ, 199

Βιτάλιος (form), 202

Βίτος, 202, 248

Βοῦργος (form), 217, 237

βραβεῖον, 394

Czesarea at Anazarbus, 139

Callisto, 434 sq, 489 sq

Camerius, bishop of Smyrna, 458 ; his
relation to Polycarp, 457, 501 sq

Canonical Scriptures ; ; coincidences with
and quotations from in the Long Re-
cension; see /7dex 12

caruncula, 394

Casaubon, 136

Casiana, its position, 149

Casion, mount, 149

Caspar von Nydprugck, 131

INDEX OF SUBJECT MATTER.

Cassianus, 46, 55, 58, 149, 242, 249

Cassianus, bishop of Jerusalem, 151

Cassianus, Julius, 151

Cassobela, 10, 135 564

Cassobola; name and situation of, 136 sq,
140 sq; bishops of, 136

Castabala, site and history of, 136, 139

Catabolo, 136 sq

Catena, probably of John the Deacon,

419

‘Catholic Church,’ in the Letter of the
Smyrneeans, 364, 393

Celzenze, 411

Celibacy; patristic examples of, 208 sq ;
called εὐνουχία, 445

Christian graces, St Paul’s triad of, 327;
their proper sequence, 327

Christianity, and the world, 321, 437, 460

Christology; of Marcellus of Ancyra, 169
sq; of the Apollinarians, 212 sq; of
the Long Recension, 170 sq, 193, 212

=a
Chronicon Paschale, quotes Trecentius,

42 :

eionclogy of Paschal Week, 158; of
our Lord’s life and ministry in ps-Ig-
natian Epistles, 160

Chrysanthius the Asiarch, 407, 409

Chrysostom, imitated in the Long Re-
cension, 145, 172

Church, the primitive; minor orders in
the, 241 sq

Cilicarchs, 404

Cilicia, 135, £36, 137

Clement, Epistle of, imitated in the
Epistle of Polycarp, 321, 323, 324, 3255
328, 320, 330, 331, 335, 338

Clement of Rome; mentioned in the Long
Recension, 46, 147 Sq, 209; succession
of, 147 sq; date of death of, 148 sq;
celibacy of, 209

Clementines, 374

Cleobieni, 162

Cleobius, 162 sq

Cleobulus, the heretic; orthography of
his name, 162; mentioned in the Long
Recension, 162; his history, 162 sq

Cleonius (the name), 163

Cletus, 46

Colony, magistrates of a Roman, 460

Commune Asiae; 404 sq; games held
under its auspices, 405; its chief festi-
val quinquennial, 412 sq

confector, 390

confessores, 241

Confessors, in the early Church, 241

Constantine Porphyrogenitus, 405

copiatae, 241

Coptic remains of Ignatian Epistles, 276
56

Coptic version of the Roman Acts of Mar-

tyrdom of Ignatius; Ms,276; text, 281sq

511

Coptic version of the Acts of Martyrdom
of Polycarp, 361

Cornelius of Rome, list of church officers
given by, 240

Cosconius, 397

Cotelier ; his edition of the Long Recen-
sion, 133, 143, 144, 162, 163, 167, 201,
203, 237; of the Epistle of Polycarp,

_ 319, 377

Crescens; bearer of the Epistle of Poly-
carp, 314, 349, 476; his sister, 314, 350

Crocus, 23, 251, 273

Cureton, criticised, 8

Curetonian Abridgment; see /enatian
Lpistles, Three Syriac

Cyzicus, festivals of the Commune Asiae
at, 405

καῆναι (form), 385

καθαρός and ἁγνός, 341
καθεῖλαι (form), 455
καθολικὴ ἐκκλησία (ἡ), 364, 393
Καίσαρος τύχη, 378
κακεντρεχής, “30

κάλων πάντα κινεῖν, 102
καροῦχα, 374

Κασσιανός, 149 sq
Κασσόβολα, 136 sq, 140 sq
καταδαρθάνειν, 450
κατακολουθεῖν, 326
καταρριποῦν, 166

κατ᾽ ἐκεῖνο καιροῦ, 157
κατοικεῖν and παροικεῖν, 437, 463
κατοκέλλειν, 440

κενοδοξία, -ξεῖν, 380

κήρυξ, “ shell,’ 367
Κλεοβιηνός, 162

Κλεόβουλος, 162
κογχυλιοβαφής, 452, 468
κοινὸν τῆς ᾿Ασίας (TO), 404 Sq
κομφέκτωρ, 301

κοπιαταί, “4τὶ

κοπιῶντες (οἷ), 240, 241

κύνες ἐνεοί, “5306

κυνηγέσια, 385

κυριακόν, 452

κυριακὸς οἶκος, 403
κυριοκτόνος, 182

Κύριος Καῖσαρ, 575

χαλιναγωγεῖν, 331
χάρις, abs., 267
χειροθεσία and χειροτονία, 246
χῆραι, 329

χλιαρός, 173
χρηματολαίλαψ, 175
χρῖσις, accent, 451
χριστέμπορος, 153, 175
χριστοκτόνος, 182
χριστόλημπτος, 242
XptoTopopos, 135, 144

512

Damas, 58, 165, 249

Damoxenus, 327

Dancing, as a religious ceremonial, 173

Daniel, youth of, 142, 165

Daphnus, the bishop, 17, 237, 457, 501

David, youth of, 144

Deaconesses, order of, 240, 242

Deacons, in the Epistle of Polycarp,
330 56

Dead, oblations for the, 452

Delegates from Asiatic Churches to the
Church at Antioch, 313 sq, 347 sq

Desideratives in -aw, 144

Dillmann, 300

Diminutives of commiseration or con-
tempt, 394

Diocesarea, in Cilicia, 139

Dioscorides of Anazarbus, 139

Docetism, opposed by Polycarp, 334 sq,

Doctrine of Addai, 158

Dominus, as a title of the Roman Em-
perors, 375

Doorkeepers, order of, 240, 242

Dositheus, 162

Dove; at the consecration of Polycarp,
391, 452, 498; at his martyrdom, 358
sq, 390 sq, 483 ; symbolism of, 390 sq

Dressel; his edition of the Long Recen-
sion, 133, 197; of the Laus Heronis,
308; of the Epistle of Polycarp, 320

Duchesne’s edition of the Pionian Life of
Polycarp, 356, 423, 427; 428, 431, 437:
463

δεύτερος λιμήν, 145

δεύτερος πλοῦς, 145

διά; of amanuensis, 349, 398; of bearer,
398; of composer of a letter, 398

διάβημα, 447, 468

διάκονος, ‘archdeacon,’ 458

διάλοξος, 195

δίλογος, 331

δίψη, 196

διωγμίτης, 372

δοκιμή, 459

δόμα and δῶρον, 442

δοχὴν ἐπιτελεῖν, 224

δράκων = Satan, 199

δωδέκατος, 397

δῶρον and δόμα, 442

Ebionism, alluded to in the Long Re-
cension, 154, 212, 213

Eckhel, 404 sq

Eleutherus, bishop of Rome, 458

Emelape, 43, 137

Emperor; titles of, 375 sq, 405; genius
of, 378; worship of, 376, 404 sq, 4133
an eagle let fly from the pyre of, 391

Ephesians, Ignatian Epistle to the; Anglo-
Latin version of, 22 sq; text of the

INDEX OF SUBJECT MATTER.

Curetonian Abridgment of, 79 sq;
translation, 88 sq; text of Long Re-
cension of, 250 sq

Ephesus, festivals of the Commune Asiae
held at, 405

Epiphanius, on Quartodeciman usages,
42

Reesor see Bishops

Fpitropus, 21, 242

Ethiopic translation of Arabic extracts
from the Ignatian Epistles, 300

Euarestus, amanuensis of the Letter of
the Smyrnzeans, 355, 399

Euarestus, bishop of Rome, 399

Eucharistic elements, names for the, 452,
457

Eulalia, martyrdom of, 390

Eulogius, bishop of Edessa, 140

Eulogius, the deacon, 395

Eulogius, 43, 140, 146

Eunice, 433, 488

Euodius, bishop of Antioch; mentioned
in the Long Recension, 53, 209, 2383
his celibacy, 209; his place in the list
of Antiochene bishops, 238

Euphanius, 203

Kuplus, 23, 251

Eupolemus, 143

Eusebius’ Ecclesiastical History; ex-
tracts from the Letter of the Smyrnzeans
in, 357 54; imitated in the Long Re-
cension, 236; Rufinus’ translation of,
357 856 ; other translations of, 359 sq.

Eutecnus, 17, 237

Exorcists, order of, 240 sq

Ἔβίων, 213

ἐγκύπτειν, 327

εἰδότες ὅτι, introducing quotation, 323, 333

εἰρήναρχος, 371

εἰσκωμάζειν, 233

ἐκ γειτόνων, 435, 466

ἐλεεῖν and ἐλεᾶν, 325

ἐμβριθής, 448

ἐν ἑαυτῷ εἶναι, 460, 468

ἐνειλεῖν, 322

ἐνεός, 236

ἐνέχειν, with dat., 170

ἐντός, ‘ occupied in,’ 327

ἐξαλλαγή, 152

ἐξορκισταί, 240 Sq

ἐξώλης, 142

ἐπανελθὼν ἀνωτέρω, 424 .564, 426, 433

ἐπαρκεῖν, with gen., 443

ἐπιδεής, 152

ἐπιδεικτιᾶν, 198

ἐπιθύειν, 376

ἐπίκλην, 213

ἐπιμένειν, 370

ἐπίσκοπος ; see Bishops

ἐπιστολαί, of a single letter, 327, 348;
metaph., 342

INDEX OF SUBJECT MATTER.

ἐπισφραγίζειν, by martyrdom, 365
ἐπιτρέπειν, with dat., 326
ἐπορκιστής, ἐξορκιστής, 240 SG
εὐαγγελία, 195

Evdpeoros (the name), 398
εὐέλπιστος, 441

Εὐλόγιος (the name), 140
εὐνουχία, 443, 468, 494
εὔσπλαγχνος, 331

᾿Εφεσιακή sc. πύλη, 430, 434, 451
ἕωλος, 172

ἥδω, in active, 146
ἡμέρα, 387

Fabianus, bishop of Rome, 392

Fabricius, 374

Fellow prisoners of Ignatius, 313, 337,
340; 474

Festivals in connexion with the Com-
mune Asiae, 404 sq

Feuardentius, Polycarpian
mentioned by, 419 sq

flaminales, 415

fossores, fossarii, 241

Fronto, 23, 251, 399

Fructuosus, 395

Funk, 130 sq, 133, 308, 320, 393, 423, 431

fragments

Gaianus, T. Flavius, the Asiarch, 411

Gaius, 355, 401, 403, 428, 486, 487

Galatarchs, 404, 411

Galatians iv. 26, reading of, 327

Games; at Anazarbus, 139; of the Com-
mune Asiae, 405 sq

Gavia, 237

Gebhardt, 319, 320, 355, 362, 398

Germanicus the martyr; 353, 357, 368,
397, 478; his day, 368

Gesner’s edition of Long Recension, 129,
130 sq; Funk on, 130sq

Gnostic systems; allusions in the Long
Recension to, 154; the parable of the
Lost Sheep in, 332

Good Friday, chronology of, 158

Gospels, names and designations of the,

335

Gothofred, 404, 407, 408

Gregory of Tours, on the Acts of Martyr-
dom of Polycarp, 360

Gregory the Great, adduced as an au-
thority for the Long Recension, 266 sq

Grossteste, bishop of Lincoln, 5 sq

Guidi (Prof.), his assistance in this edi-
tion, 361

γενέθλια, of martyrs, 396

γενναῖος, epithet of martyrs, 365
γῆρος, 447, 468

γράφειν διά, of amanuensis, 349, 398
γραφικὸν χωρίον, 146

γρόνθος, 325

IGN. III.

513

Halloix; his edition of the Epistle of
Polycarp, 318 sq ; his Life of Polycarp,
357, 361; his materials, 361 sq; on
supposed fragments of Polycarp, 419,
421; on the Pionian Life of Polycarp,
423 Sq, 4315 criticisms on, 331, 379,
426 sq

Harnack’s edition of the Latin Acts of
Martyrdom of Polycarp, 358 sq

Harris (Prof. Rendel); discovers a Ms of
the Martyrdom of Polycarp, 357; two
Mss of the Antiochene Acts of Martyr-
dom with Epistle to the Romans, also
Mss of the Acts of the Metaphrast; see
Addenda to Vol. 11.

Hegesippus, sects mentioned by, 161

Helena, 332

Helladarchs, 411

Hero, 46, 149, 240, 243 Sq, 307 sq

Hero, Epistle to; Anglo-Latin version
of, 55 sq; Greek text of, 243 sq;
Coptic fragment of, 277 sq

Hero, Prayer of; Coptic version of, 297
sq; Latin version of, 307 sq; history
of Latin version of, 308; the Greek
restored, 309 sq

Herodes the Irenarch, 325, 354, 372 Sq,
400, 479, 480, 485

High-priest, in the Epistle of Polycarp a
type of Christ, 345

Hilgenfeld, 320, 429

Hippolytus, 161

Hofmann, 342

Holy Sepulchre, Ms recently discovered
in the Library of the, 357

Hort, Two Dissertations of, 190

Hugo de S. Victore, 6

Ignatian Epistles, Seven genuine ; history
of Anglo-Latin version of, 5.54 ; text
of Anglo-Latin version, 13 sq; text of
fragments of Syriac version, 93 sq ; text
ofa fragment of Coptic version, 278 sq;
in the hands of Polycarp, 348

Ignatian Epistles, Thirteen forged and
interpolated (Long Recension); date
of, 127; number and classes of epistles
in, 127 sq; authorities for text of, 128
sq; history of printed text of, 130 sq;
text and notes, 135 sq; Apostolical
Constitutions imitated in, 155, 158,
159, 160, 161, 166sq, 172sq, 176, 187,
192, 201, 205, 206, 207, 213, 216, 224
sq, 244, 246, 262; anachronisms in,
160, 162, 240 sq; inconsistencies in,
195 sq; Zahn on the authorship of,
196; Christology of the author of,
212; scriptural passages found in, see
Index 11

Ignatian Epistles, Three Syriac (Cure-
tonian Abridgment); Mss of, 74; text
of, 75 sq; translation of, 86 sq

514

Ignatius, bishop of Antioch; fellow
prisoners of, 313, 337, 349, 4743 guard
with, 313; his meeting with Polycarp,
3143 his directions by letter to Poly-
carp, 347, 348; his alleged correspond-
ence with S. John, 6sq; with Mary
of Cassobola, 135 sq

Ignatius, Acts of Martyrdom of; see Acts
of Martyrdom of Ignatius

in praesenti, 349 sq

Interpolated Epistles; see Zenatian LE-
pistles, Thirteen

Trenzeus (S.); Polycarp mentioned in the
writings of, 402 sq; only knew of one
Epistle of Polycarp, 421, 443 sq

Trenarch, 459

Isocrates, 403, 428, 486

iepoupyew, of celebrating the Eucharist,

2 ae
ἵνα, construction with, 380

Jacobson ; his edition of the Anglo-Latin
version, 7, 11; of the Epistle of Poly-
carp, 320, 327; of the Martyrdom of
Polycarp, 356, 357, 362, 369

Jews; customs of the, 172 sq, 2103 in-
stigate persecutions of the Christians,
382 sq; at Smyrna, 382; at the
martyrdom of Polycarp, 382 sq, 385,
395, 482, 484; their conduct at fires,
460, 503

John (S.); tutor of Polycarp, 333 sq;
his style imitated in Epistle of Polycarp,
322, 334; legend of the boiling oil
found in supposed Polycarpian frag-
ments, 4215

John (S.), the alleged Correspondence
between Ignatius and, 6; never ex-
isted in Greek, 6; popularity of, 6;
MSS of, 11 sq; Latin text of, 69 sq

John the Baptist, his head traditionally
at Emesa, 356

John the Deacon; his date, 420; his
biography of Gregory the Great, 420;
his Expositio in Heptateuchum, 420;
a Catena probably by, 420

Josiah, youth of, 44, 143, 166

Julius Cassianus, 151

Krause, 404

Lagarde, 308, 360, 393

Lamech, 445

Laodicea, cities of the name, 249

Laus Heronis ; see Hero, Prayer of

Leake, 136, 363

Lebadzea, 457

Lebadian baths, 430, 457, 501

Lebedus; position of, 456 sq ; hot-springs
at, 457

Leclerc, 319

INDEX OF SUBJECT MATTER.

Lemoyne, 319, 320, 393

Letter of the Smyrnzans; see Acts of
Martyrdom of Polycarp

Leviticus, 468

Levitissa, 468

Linus, bishop of Rome, 137 sq, 155

Lipsius, 410

Logos, doctrine of the; see Christology

Lois, 433, 488

Long Recension; see Zgnatian Epistles,
Thirteen forged and interpolated

Lord’s Day, 452

Lucian, 391

Luke (S.), the supposed reference in
2 Cor. viii. 18 to, 263

Lyciarchs, 404; their election, 406

Λαοδικία (form), 249
Λεβάδεια, 457

AéBados (form), 456 sq
λέβεδος and λέβαδος, 457
λευίτης, 468

λόγια (τά) = Gospels, 335

Macarius Magnes, 387, 430

Magic charged against Jesus, 192

Magnesians, Ignatian Epistle to the;
Anglo-Latin version of, 29 sq; Greek
text of Long Recension, 164 sq

Malalas, John, errors of, 138, 139

Marcellus of Ancyra; his Christology,
169sq; opposed in the Long Recension,
169sq, 194

Marcianus; composer of the Letter of
the Smyrnzeans, 355, 398; his identity
with the friend of Irenzeus, 398

Marcianus, the lawyer, 399

Marcion; encounters Polycarp at Rome,
335, 402, 486; refuted by Bucolus, 441

Marinus of Anazarbus, 137

Marinus of Neapolis, more than one, 137

Marinus of Palmyra, 137

Marinus of Sebastene, 137

Marinus, the friend of Eusebius, 137

Maris of Chalcedon, 137

Maris of Neapolis, 43 sq, 137, 146, 249

Marquardt, on the Asiarchs, 404, 406,
407, 411, 412

Marriage, opposition to second, 445 sq

Martialis Mestrzeus, 132

Martyrdom of Ignatius, Acts of; see Acts
of Martyrdom of Lgnatius

Martyrdom of Polycarp, Acts of; see
Acts of Martyrdom of Polycarp

Martyrdoms, phenomena at, 389

Martyrs; honours paid to, 395 sq; com-
memorations of, 396

Mary of Cassobola ; her connexion with
S. Paul, 135, 1373 with Anencletus,
135, 147; Anglo-Latin version of her
correspondence with Ignatius, 42 sq;

INDEX OF SUBJECT MATTER.

Greek text, 135 sq; alleged place of
writing, 128, 135

Mary the Virgin; her supposed corre-
spondence with Ignatius, 6, 11 sq ; MSS
of, 11; it never existed in Greek, 6;
Latin text of, 71 sq; probable origin of,
144

Matthai, 355

Maximus, 327

Mayor (Prof. J. E. B.), notes on the
Pionian Life of Polycarp by, 466 sq

Meineke, 327

Melanippus, 397

Meletius, his definition of the Logos, 171

Melito, 160

Memphitic dialect, Ignatian literature in
the, 276, 281 sq

Menander, mentioned in the Long Re-
cension, 160, τότ

Ministry, lower orders in the, 240 sq

Mizpah, 154

Mommsen, 369, 372, 375

Montanists, reckoning of Easter among
the, 429, 434

Morel’s edition of Long Recension, 132,
170, 212

Moses, bishop of Castabala, 136

MoOsinger’s edition of Ignatian literature
in Arabic, 300 sq

murex, 367

μακάριος, 326, 365
Μάρις (name), 137
Μαρκιανός (name), 398
μαρτύριον σταυροῦ, 334
ματαιολογία, 524
ματαιοπονία, 324
μεθοδεύειν, ‘pervert,’ 334
μελέτη νόμων, 208
μίμημα, 322
μονογενής, 100
μωμοσκοπεῖν, 330

Neapolis, on the Zarbus, 43, 59, 137, 138,
250

Nestorians, 161

Nicephorus Callistus, quotes the Long
Recension in his Antirrhetica, 191

Nicetes, 354, 374, 480

Nicolaitans; mentioned in the Long Re-
cension, 161, 213; their founder, 161,
213

Nicon, quotes the Long Recension, 201

Nolte, 343

Nolten, Christopher, 466

Nolten, J. F., 467

Νεάπολις, 138

νεελαία (metaph.), 236
νεωκόρος, 405

Νικήτης (name), 374

ὙΌΣ

Obededom; called Abeddadan, 167; con-
fused with Sheba, 167

Oblations; for the dead, 452; for other
purposes, 457 sq

Olive, typical character of the, 236

Onesimus, 23, 55, 58, 248, 251

Origen; on episcopal succession at An-
tioch, 238; on the name Ebion, 213

οἰκοδομεῖσθαι εἰς, 327
οἰκονομία, 265, 366
ὁλοκάρπωμα, 386
ὁλοκαύτωμα, 386, 438
ὅλον δι᾽ ὅλου, 438, 466
ὁμολογητής, 241
ὀρυγμαδός, 160

ὅτε with conjunctive, 183

ὠδῖνες θανάτου, 323
ὠμογέρων, 142
wpa, 387

Paceus’ edition of the Long Recension,
131 sq

Paconianus, Nemerius Castricius Lucius,
the Asiarch, 408

Pamphyliarchs, 404; length of tenure of,
413

Pape, 202

Papias of Hierapolis, on the Gospels, 335

Papinianus, 407

Papirius, bishop of Smyrna, 459, 501

Parable of Lost Sheep in Gnostic systems,
332

Parthey, 136, 139

passibilis, 343

Passion of Christ, parallels in the mar-
tyrdom of Polycarp to the, 365, 370,
372; 373: 3771 399 Ὁ᾿ : Sap

Paul (S.); his connexion with Philippi,
322, 326 54; probably wrote but one
Epistle to the Philippians, 327; quota-
tions in the Epistle of Polycarp from
his writings, see Zudex 11; his move-
ments as recorded in the Pionian Life,
429, 433 sq; tradition of his marriage,
209

Peregrinus Proteus, 391

Pergamum; Quadratus, the restorer of,
369; festivals of the Commune Asiae
at, 405

Perrot, 407

Peter of Alexandria, 429

Petermann’s edition of the Armenian
version of the Ignatian Epistles, 133

Phzedrus, metaphor in the Pionian Life
borrowed from the, 441

Philadelphia ; festivals of the Commune
Asiae at, 405; Jews in, 240; martyrs
from, 355, 397; its connexion with
Smyrna, 396sq; mentioned in the Letter
of the Smyrnzeans, 364, 396 sq

BS re

516

Philadelphians, Ignatian Epistle to the;
Anglo-Latin version of, 34 sq; Greek
text of Long Recension of, 203 sq

Philip the Apostle, a married man, 209

Philip the Asiarch, 354, 383 sq, 400, 405
sq, 410, 483; see also Phzlippus, C.
Fulius (2)

Philip, the recorder of Tralles, 384

Philip the Trallian; see ΖΦ 211 the Asiarch

Philippi; conversion of, 314, 343; Igna-
tius at, 313; episcopacy at, 3325 S.
Paul at, 322, 326 sq; persecution at,

337

Philippians, Epistle to Polycarp from the,
313, 347; perhaps contained a post-
script written by Ignatius, 347

Philippians, Epistle of Polycarp to the ;
see Polycarp, Epistle of

Philippians, Ignatian Epistle to the;
Greek text and notes, 188 sq

Philippians, Pauline Epistle to the; re-
ferred to by Polycarp, 314, 322, 3273
probably not more than one, 327

Philippus, C. Julius (1); inscriptions re-
lating to, 384 sq; high-priest of Asia,
384 sq

Philippus, C. Julius (2); son of the last-
named, 384 sq; inscriptions relating
to, 384 sq; his titles, 384; his identity
with Philip the Asiarch established,
384; account in Aristides of his elec-
tion, 406; Boeckh on his name, 384;
epigram upon his statue, 384

Philippus, C. Julius (3); son of the last-
named, 384 sq; inscriptions relating
to, 384 sq; his titles, 384 sq; error of
Sterrett regarding, 385

Philo, deacon of Cilicia, 16, 17, 37, 51,
55, 187, 188, 202, 217, 236, 237, 349

Philomelium ; its situation and history,
363; Letter to the Church of; see
Acts of Martyrdom of Polycarp

Philostratus, 360, 374

Phoenicarchs, 404, 407, 409

Phrygians, proverbial cowardice of the,

309

Pigres, L. A¢lius, the Asiarch, 414

Pilate’s wife, the dream of, 192

Pionian Life of Polycarp, 423 sq; history
of document, 357, 423 sq; its incom-
plete character, 424 sq; object of the
writer, 424 sq; imitates the Ignatian
Epistle to Polycarp, 425, 444, 454 Sq 3
and the language of Irenzeus, 426, 430
Sq, 443; authorship discussed, 426 sq ;
‘Pionius’ a pseudonym, 428; date of
author, 429; nationality of author, 430;
text and notes, 432 sq; translation,
486 sq; interpolates the text of the
Letter of the Smyrnzeans, 393

Pionius, the martyr; his identity, 427,
429; Jews active at his martyrdom,

INDEX OF SUBJECT MATTER.

382; not the author of the Pionian Life
of Polycarp, 427 sq; his name assumed
by the author, 428 sq

Pitra, criticism on, 420

Plato’s Pheedrus, 441

Polybius, 55, 58, 249

Polycarp, Acts of Martyrdom of; see
Acts of Martyrdom of Polycarp

Polycarp, bishop of Smyrna; a pupil of
the Apostles, 333; his position at
Smyrna, 321, 332 sq; probably a man
of means, 3713; and unmarried, 328;
his meeting with Marcion, 335, 402;
martyrdom of, 351 sq, 385 Sq, 475 54;
phenomena at, 389 sq ; presents paral-
lel to the Passion of Christ, 365, 370,
3725 373) 377, 390; age at martyrdom,
379; grave of, 396; fellow martyrs of,
355, 3973 his connexion with Apostles
ignored in the Pionian Life, 430

Polycarp, Epistle of; circumstances of
writing, 313 sq; connexion with Ig-
natian Epistles, 313sq; analysis, 315
sq; authorities for text, 316 sq ; printed
editions, 318 sq; text and notes, 321 sq;
translation, 469 sq; reminiscences of
the Epistle of Clement in, 321, 323,
324, 325, 328, 329, 330, 331, 335, 3383
formula of quotation used in, 323 3 co-
incidences with and quotations from
canonical writings in, see /zdex 2;
other possible quotations in, 324, 334

Polycarp, Ignatian Epistle to; Anglo-
Latin version of, 18 sq; text of the
Curetonian Abridgment, 75 sq; trans-
lation, 86sq; textual connexion with
the Long Recension, 318; Greek text
of the Long Recension, 228 sq; referred
to by Polycarp, 347; imitated in the
Pionian Life, 425, 444, 454 sq

Polycarp, Pionian Life of; see Pronian
Life of Polycarp

Polycarpian Fragments
Capua, 419 sq

Polycrates of Ephesus, concerning the
grave of Polycarp, 396

praestolari, 339

Prayer of Hero; see Hero, Prayer of

Presbyters; their relation to bishops as
shown by the Epistle of Polycarp, 321,
332 sq; their characteristics, 332 sq;
see Lishops

Proper names, declined when compound,
138

Prudentius, 391

Pyramus, the river, 138

Pythagoreans, rule of forgiveness among
the, 345

Pythodorus, the earliest recorded Asiarch,

404

in Victor of

παθητός, 343

INDEX OF SUBJECT MATTER.

πάθνη (form), 196

παλίμβολον (τό), 194

παντεπόπτης, 335

παρασκευή, 372

παρεγγυᾶν, 146

παρθενία, patristic derivations of, 445, 404

παροικεῖν (constr.), 321; and κατοικεῖν,
437, 463

πείνη, τοῦ

πεπλανημένον (τό), absolutely, 332

πέρας γοῦν, 300

περικόπτειν, 102

περιστερά, 358, 360, 300 54

πλεονεξία and φιλαργυρία, 340

πνοή, 325

ποδήρης, 453

πολυσχιδής, 436, 466

πρὸ τῆς πολιᾶς, 586

προασφαλίζεσθαι, 156

προεπιλακτίζειν, 326

προηγεῖσθαι, 330

πρόκειται, 214

προπέμπειν, 322

προποτίζειν, 156

προσάντης, 152

προσπάθεια, 439, 400

προσφορά, ecclesiastical meanings of, 455
Se

πρόσωπον συμπίπτειν, 382

πρωτότοκος τοῦ Σατανά, 335

πτερόν, 430, 441

πυλωροί, 240

φανητιᾶν, 144, 198
φιλαργυρία and πλεονεξία, 340
φιλεῖν, ἀγαπᾶν, στέργειν, 328
φιλευπρόσωπος, 445, 408
φιλοδέσποτος, 5305

φολιδωτός, 237

φρύγανα and ξύλα, 385
φυλακτικός, 156

ψάλται, 240
ψιλός, ψιλότης, 265

Quadratus, Julius, the restorer of Perga-
mum, 369

Quadratus, L. Statius, proconsul of Asia,
368 sq, 400, 485

Quartodeciman controversy, referred to
in the Pionian Life of Polycarp, 429 sq

Quintus, the Phrygian, 353, 357, 369, 478

Quotation, formule of, in the Epistle of
Polycarp, 323

Quotations from apocryphal sources, in
the Long Recension, 153, 219

Quotations from canonical scriptures, in
the Long Recension, and the Epistle
of Polycarp, see Zudex ii

Ramsay (Prof. W. M.), 413
Readers, order of, 240

ΘΠ

Reliques of Polycarp, 394

Reliques, worship of, 394 sq

Renouf, his assistance in this edition, 276

Rhaius Agathopus; mentioned in the
Ignatian Epistles, 16, 37, 55, 187, 202,
217, 236; error in the name, 217; his
connexion with Philo, 188, 217, 349

Rheginus, Tib. Julius, the Asiarch, 410

Rhegium, 203

Ritter, 136, 138, 140

Roman Acts of Martyrdom; see Acts of
Martyrdom of Ignatius

Roman bishops, succession of early, 137

Romans, Ignatian Epistle to the; Anglo-
Latin version of, 62 sq; text of
the Curetonian Abridgment, 82 54;
translation, 90 sq; Greek text of the
Long Recension, 266 sq; the only
dated letter, 273

Rosweyd, 357; 424

Routh, 319, 320

Rufinus, translation of Eusebius by, 358
sq; its date and character, 360; its
circulation in Gaul, 360

Rufus and Zosimus, 313, 337, 349; 4743
their day, 337

Ruinart; criticisms on, 359 sq; his edition
of the Letter of the Smyrnzeans, 362

Russel, 319

ῥοῖζος, 435, 466

Sabbath, name of the Jewish, 174

Sabbath day’s journey, 173

Sabellians, mentioned in the Long Re-
cension, 154

Sacerdotal teaching of the Long Re-
cension, 215

sacerdotales, 415

Sahidic dialect, Ignatian fragments in
the, 276 sq

Samuel; youth of, 141, 165; called o
βλέπων, 141

Sardes, festivals of the Commune Asiae
at, 405

Saumaise, 319

Schenke (Dr H.), his assistance in this
edition, 357

Schott, Greek ms of the
Polycarp known to, 319

Schiirer, 429

Severus of Antioch, quotes the Epistle of
Polycarp, 317, 318, 345

Sheba, confused with Obededom, 167

Sillig, 139

Simon Magus; alluded to in the Long
Recension, 160, 161, 212; on the parable
of the Lost Sheep, 332; his relation to
other heresiarchs, 162

Simon the Cyrenian, 337

Simonians, their tenets, 160

Singers, order of, 240

Epistle of

518

Sirmondus, 318

Smiths) 97535750302

Smyrna; beauty of, 462; its connexion
with Philadelphia, 397 sq; evange-
lisation of, 314, 343, 4323; Polycarp’s
position at, 321; Jews in, 382; festivals
at, 405; topographical details, 430,
4343 bishops of, 434

Smyrneans, Ignatian Epistle to the;
Anglo-Latin version of, 1354; Greek
text of the Long Recension, 218 sq;
Coptic fragment of, 276, 278 sq

Smyrneeans, Letter of the; see Acts of
Martyrdom of Polycarp

Sobelus, 10, 43, 140

Socrates, 401, 428

Solomon, the youth of, 141 sq, 165, 166

Sozomen, 429

Stapulensis, 318

Statius Quadratus; see Quadratus, L.
Statins

Stephanus Gobarus, 161

Sterrett, 385, 414

Stoic contempt for the body, 394

Strabo, 383, 406, 462

Stratzeas, son of Eunice, 433, 488

Subdeacons, order of, 240

Sunday, patristic appellations of, 174

Sura and Senecio, consulship of, 68

Swete, 321

Sylloge Polycarpiana, 314, 347 sq

Syriac Epistles of Curetonian Abridg-
ment; see /gnatian Epistles, Three
Syriac

Syriac version of the Acts of Martyrdom
of Polycarp, 360

Syriac version of the Antiochene Acts of
Martyrdom of Ignatius; Mss of, 74;
text of, 103 sq

Syriac version of the genuine Ignatian
Epistles; Mss of, 74, 87; text of frag-
ments, 93 sq

Syriarchs, 405, 407, 409

σάββατον μέγα, 374, 400
σεβαστεῖα, 405

σίφων, 460

σκοπιά, 154

Σόβηλος, 140

στέλλεσθαι, 455
Στραταίας (the name), 433
oTparnyos=duumvir, 460
στύραξ, 393 56

σύμβολα, of passover elements, 203
συμπίπτειν πρόσωπον, 382
συντριβή, 463

σωματεῖον, 343

σωμάτιον, 304

Tarsians, Ignatian Epistle to the; Anglo-
Latin version of, 47sq; Greek text
and notes of, 179 sq

INDEX OF SUBJECT MATTER,

Teos; position of, 430, 456, 501; hot
springs at, 456 sq; perhaps called Le-
badian, 457

Thavia, 17

Theatinus codex of the Epistle of Poly-
carp, 316, 317

Thebuthis, 161

Theodas, 162

Theodore of Mopsuestia, reading of a
passage in, 321

Theodoret, mentions Cleobius, 163

Theodotus, mentioned in the Long Re-'
cension, 162

Theophilus, bishop of Castabala, 136

Theophylact, 209

Therapeutes, 173

Theudas, 161

Thraseas the martyr, 451, 498; myrtle
tree over his grave, 430, 451, 498

Timotheus Atlurus, quotes the Epistle of
Polycarp, 317, 318, 345

Timothy, celibacy of, 208 sq ; home of, 433

Titus, celibacy of, 208

Tralles, the wealth of, 383, 406

Trallians, Ignatian Epistle to the; Anglo-
Latin version of, 38 sq; Greek text of
the Long Recension, 149 sq

Trecentius, 429

Turrianus, Greek ms of Epistles of
Polycarp and Barnabas used by, 318 sq

τμῆμα (reading), 221
τὸ δὲ νῦν ἔχον, 451, 468

θαυμάζειν εἰ, with indic., 373

θεοδίδακτος, 456

θεοσεβής, 369

Θεοφόρος, the legend accepted by the
author of the Long Recension, 268

θυσιαστήριον, 329 sq; used of widows, 329

Unction, at consecration of bishops, 453

Ussher ; his text of the Anglo-Latin ver-
sion, 7 sq; his edition of the Laus
Heronis, 308; of the Long Recension,
132 Sq, 162, 197, 203, 236, 237; of
the Epistle of Polycarp, 319, 322; of
the Letter of the Smyrnzans, 356,
362, 390; on supposed Polycarpian
fragments, 419 sq

ὑπὲρ τῆς ὀγδόης, patristic interpretations
of, 174

ὑπεξαναχωρεῖν, 442, 407

ὑπό, with dative, 255

ὑπογραμμός, 336

ὑποδιάκονοι, 240

ὑποφωνητής, 211

Vairlenius Sylvius, 132
Valens, presbyter of Philippi, 314 sq, 328,
340 Sq, 475; his wife, 341

INDEX OF SUBJECT MATTER.

Valens (name), 337, 340

Valesius, 364

Vedelius, 132

Victor, bishop of Capua; date of his
death, 420; character and date of his
Responsions, 419 sq; alleged Polycarp-
ian fragments in, 419 sq

Virgin Mary ; see Mary the Virgin

Virginity, instances of, 208 s

Virgins, order of, 329 ; alluded to in the
Epistle of Polycarp, 332

Vitalis, bishop of Philippi, 202

Volkmar, 320

Voss’ edition of the Long Recension,

132, 136, 319

Waddington, 372, 373) 404, 407) 415

Wesseling, 136

Whiston’s edition of the Long Recen-
sion, 133

Widows; care of the early church for, 333;
the order of, 329; distinct from dea-
conesses, 329; allusions in the Epistle
of Polycarp to, 328 sq; patristic ex-
amples of virtuous, 210

Wordsworth, Bishop Charles, 200, 393

Wordsworth, Bishop John, his assistance
in this edition, 356

Wright (Prof.); his assistance in this edi-
tion, 77 sq, 299; his catalogue, 138,
361, 397

ΞΞανθικός, 400, 485
ξύλα and φρύγανα, 385

Young, 245, 319

Zarbis, the river, 138

Zarbus, the river, 43, 59, 138, 250

Zahn; on the authorship of the Long
Recension, 196, 241; his edition criti-
cised, 138, 139, 140, 145, 149, 172,175,
192, 197; Supported, 135, 141, 148,
169, 195, 200, 2133 his edition of the
Epistle of Polycarp, 320; criticised,
323, 326, 339, 3503; supported, 328,
3373; his edition of the Letter of the
Smyrneeans, 362; criticised, 372, 399;
supported, 366, 370; on a Syriac ver-
sion of this Letter, 360; on the author-
ship of the Polycarpian fragments, 420
sq; on the authorship of the Pionian
Life of Polycarp, 426 sq; his edition
criticised, 426, 428 sq; supported, 426,
434, 463

Zeno, 397

Zosimus and Rufus, 313, 337, 349, 4723
their day, 337

Zotion, 30, 165

ZapBos, 138, 250

INDEX OF SCRIPTURAL PASSAGES.

The asterisks mark the passages in which the resemblance is close, and
which therefore are printed in the text as quotations.

(1) Zhe Epistles of S. Lgnatius.

ἘΞΑ. εἴ 5: Magn. 13. 59. Mark ix. 50. Magn. Io.
*xxxii (xxxili). g. Eph. 15. Xiv. 3 sq. Eph. 17.
xlili (xliv). 22. Magn. 3. 5. oka ον 11: τ: Eph. 16.
Ivii (Iviii). 4. Eph. 9. vi. 32. Polyc. 2.
Ixvii (Ixvili). 5. Polyc. 4. *vi. 44. Eph. 14.
Proverbs “ili. 34. ph. 5. vi. 48. Polyce. 1.
Sayin, τῇ: Magn. 12. Vili. 14. Rom. 7.
Isaiah *xlix. 22. Smyrn. 1. ix. 26. Smyrn. 10.
elites Trall. 8. xii. 56. Polyc. 3.
hii. 4. Polyc. 1. xill. 21. Magn. το.
Iviii. 6. Philad. 8. xiv. 34. Magn. to.
ΕΙΣ τ τὸ: - Smyrn. 1. xxlv. 36 sq. Smyrn. 3.
*Ixvi. 18. Magn. το. SANE 50. Smyrn. 3.
S. Matthew iii. 12. Eph. 16. S.John i. 1. Magn. 7.
elie, τας Smyrn. 1. 1: τῷ: Magn. 7.
Vente: Magn. το. “iii. 8. Philad. 7.
ν. 45 Sq. Polyc. 1. iv. 10 sq. Rom. 7.
vii. 15. Philad. 2. vi. 27. Rom. 7.
Vil. 24 Sq. Polyc. 1. vi. 31 sq. Eph. 5.
viii. 17. Polyc. 1. Wile 55: Rom. 7.
x τὸ" Polyc. 2. vi. 48 sq. Rom. 7.
X. 40. Eph. 6. Vill. 28. Magn. 7.
one Rom. 9. Vill. 29. Magn. 8.
xii. 29. Rom. 7. Op Philad. 9.
exile 33. Eph. 14. ἈΠ: 3 sq. Eph. 17.
Xili. 24 Sq. Philad. 3. Fal Bile Trall. 4.
xili. 25. Eph. το. xii. 31. Eph. 17.
ΧΗ 33. Magn. Io. 11: 5.2: Smyrm. 1.
Ἐν ΤῊ Trall. 11. xlll. 3. Magn. 7.
Ἀν: 15: Philad. 3. ΧΙ], 20. Eph. 6.
nah Ze Polyc. 3. xiv. 30. Eph. 17.
ΧΙ 17. Philad. 7. ἕν. 1: Philad. 3.
XVill. 19 sq. Eph. 5. xv. 18 sq. Rom. 3.
ἌΧΟΣ TP Smyrn. 6. XVi. II. Eph. 17.
xxl. 33 sq. Eph. 6. ΧΥΪ. 11- Trall. 4-
ΧΧΙΙ. IQ. Magn. 5. xvi. 28. Magn. 7.
XXVl. 7 Sq. Eph. 17. Acts 1. 25. Magn. 5.
S. Mark | iii. 27. Rom. 7. WG 411: Eph. 3.
Vili. 38. Smyrn. 10. vi. 2. Philad. τι.

IX. 43- Eph. 16. Vi. 3- Philad. 11.

INDEX OF SCRIPTURAL PASSAGES.

Acts 221:
χν. 38.
2S 28:

Romans 1. 3.
ii. 18.

vii. 8.
Vill. II.
vill. 17.
vill. 17.
Vili. 29.
ix. 23.
ιν ἘΠ:
XV. 5.

1 Corinthians i. 7.

Vil. 21 Sq.
Vii. 22.
Vil. 25.
Vil. 29.

Smyrn. 3.
Eph. 14.
Eph. τ:
Smyrn. 1.
Eph. 20.
Trall. 8.
Eph. 18.
Eph. 19.
Magn. 5.
Trall. 9.
Magn. 6.
Magn. 9.
Trall. 13.
Trall. 9.
Magn. 5.
Smyrn. 11.
Magn. 5.
Eph. 9.
Trall. 2.
Eph. τ.

Smyrn. 2225 67.

Philad. 4.

1 Corinthians x. 33.
RIEL OS
Xi. 20.
ΧΙ. 12 sq.
ΧΙ. 15 Sq.
ΧΙ. 2.
xv. 8 sq.
XV. 12 Sq.
XV- 32.
XV. 32.
ΧΥ͂. 47.
xv. 58.
XVL. 12.
Xvi. 18.
XV1. 19.

2 Corinthians iv. Io.
iv. 14.
vi. 16.
Valls it
X. 12 Sq.
ἘΠ Ὁ:
ΧΙ Mite
xill. 5.
Xili. 13.

Galatians i. 1.

vi. 3.
Ephesians 1. 3 sq.

521

Trall. 2,
Philad. 4.
Philad. 4.
ΤΑΙ ii.
Rom. 5.
Eph. 3.
Rom. 9.
Trall. to.
Trall. ro.

Philad. 6.
Eph. 3.
Magn. 12.
Magn. 13.
Philad. 1.
Rom. 2.
Eph. 3.
Eph. τι.
Trall. 10.
Polye. zzscr.
Smyrn. to.
Magn. 8.
Magn. 5.
Eph. 18.
Eph. 16.
Eph. 3.
Eph. 27:57.
Eph. 12.
Eph. 18.
Eph. zzscr.
Eph. zzscr.
Eph. 9.
Smyrn. 1.
Eph. 9.
Eph. 12.
Trall. 5.
Smyrn. 1.
Eph. 12.
Eph. 19.
Eph. zzscr.
Eph. zzscr.
Trall. 12.
Polye. 1.
Magn. 13.
Eph. 20.
Eph. τ.
Polyc. 5.
Eph. 12.
Trall. 12.
Rom. 2.
Eph. 13.

522

Ephesians

Philippians

Colossians

INDEX OF SCRIPTURAL PASSAGES.

vi. 13 sq-

iv. 13.
1. τὸ:
rig 1:

oy 22.

i. 26.
111. 22.

1 Thessalonians ii. 4.

1 Timothy

2 Timothy

Psalms

Jeremiah
Ezekiel
Tobit

S. Matthew

(2)

Silly τι.

Mg HL

πῖν. ἡ-
Verde

XXXIV. 3 Sq.

Polyc. 6.
Eph. 12.
Eph. 17.
Philad. r.
Philad. 8.
Trall. 9.
Rom. 2.
Eph. 1.
Eph. 14.
Trall. 13.
Magn. 5.
Smyrn, rt.
Eph. 12.
Smyrn. 4.
Trall. 5.
Smyrn. 1.
Eph. to.
Eph. 19.
Rom. 2.
Rom. 2.
Philad. 6.
Eph. το.
Eph. το.
Magn. 11.
Polyce. 3.
Eph. 20.
Eph. 14.
Rom. 9.
Eph. 9.
sales
Magn. 8.
Trall. 8.
Polyc. 4.
Polyc. 3.
Trall. 8.
Trall. 13.
Trall. 7.
Eph. το.
Eph. 2.
Smyrn. ro.
Polyc. 6.
Polyc. 1.
Smyrn. 4.
Magn. 5.
Smyrn. 9.

2 Timothy

Titus

Philemon

Hebrews

James

1 Peter

2 Peter
1 John

3 John

Revelation

Vii. 19 Sq.

iba ἡ Sol
ix. 26.
585 ΤΟ"

25 As
xi. 16.
xl. 25 sq.
xli. I Sq.
Xlli. Io.
1:1:

iv. 6

i. 8.

111: 8.
ili. 13.
ili. 14.
7.
11. 8.
ΧΟ, alte

Xiv. 17 Sq.

The Epistle of S. Polycarp.

ΝΕ 2.
6.
12.
Hite

Iv. 10(=xii.g). Το.

S. Matthew vi. 12 sq.

S. Mark
S. Luke

Ἔν]. 12:

*viil. I sq.

Woes 28.
XXV1. 44.

Ibe 25:
xiv. 38.
Vi. 20.
vi. 36 sq.

*
*
*
*
ΩΣ

Eph. 17.
Smyrn. 1.
Polyc. 2.
Rom. 2.
Magn. 8.
Magn. 8.
Eph. 2.
Trall. 12.
Eph. 2 (bis).
Magn. 6.
Magn. 3.
Eph. τῇ.
Philad. 9.
Philad. 9.
Magn. 6.
Philad. 9.
Polyc. τς
Magn. 8.
Magn. 8.
Eph. 17.
Magn. 7.
Polyc. 2.
Eph. 5.
Eph. 19.
Magn. 8.
Eph. 9.
Polyc. 2.
Eph. 12.
Rom. 9.
Eph. 9.
Magn. 9.
Magn. g.
Polyc. 6.
Eph. 19.
Eph. 5.
Magn. 13.
Eph. 8.
Eph. 11.
Trall. 4.
Rom. 3.
Smyrn. 7.
Eph. 3.
Philad. 9.
Eph. 5.
Eph. 5.

INDEX OF SCRIPTURAL PASSAGES. 52

5. Luke Slo ἢ: che ἢ. Philippians iii. 21. Chie.
S. John xv. 16. 12. ἵν. LO: fie
Acts “The lc Ι. Colossians 1. 6. 1.
Vil. 52. 6. 1 75). 10.
Vill. 21. 12. 2 Thessalonians *i. 4. fists
*x. 42. 2. ἘΠῚ ΤῈ. ile
Ven ἢν 1. 1 Timothy “ii. 1. 12.
XX. 35. 2. ili. I sq. 5.
Romans vi. 13. 4. its iit
*xil. Io. 10. 1 τ: ae
xili. 8. By. lv. 2. 6.
ΧΙ. το. 3. iv. 15. 1:
*xiv. Io 56. 6. ν. 5. ii
1 Corinthians ἦν]. 2. Take *vi. 7. Ae
*vi. Q sq. es *vi. 10 4
*xiv. 25. 2 2 Timothy “ii. 12 ἘΠ
xv. 28. De *iv. 10 9:
χν: 58: 10. Hebrews Wo 12: 9.
2 Corinthians iii. 2. It. xii. 28 6.
Riv.) U4: Be 1 John lil. 8. 7.
*Vv. ΤΟΣ 6. *iv. 2 5η᾿ γῇ:
*vill. 21. 6. 1 Peter “Te tb ie
Xi Ts 3: ἴ: 12: πο
Galatians i Te 12. “ily, TB. 2.
Ἦν. 26. 3h vil σὰς 2.
Wi five Bs ity Pils 12.
We ΤΠ. 5. “the, Teri 5.
idle Ge ἘΣ ὅπ τῶ: 10.
Ephesians “ii. 5. ie 11: 22 8.
ἘΠ: 8 sq. fic *il. 24. 8.
*iv. 26. 12. ili. 13 6.
vi. 18. 12. “ili. 9. 2:
Philippians ii. το. 2. PAV. 7: He
plies 9- iv. 16 8.
11 1: 1 Vv. 5. Io.
Sill 1: 12.
(3) Lgnatian Epistles of the Long Recension.
Genesis δι 20sq. Ant. 2. Deuteron. “vi. 5. Eph. 14.
*lii, 19. Magn. 9. Aik 1G. Philip. 12.
“ibke Be Hero 1. Ἐν τῦ: ῬΠΙΡ: fyi
ἜΣ: ὕ: Ant. 2. “Sait, fe Philad. 3.
*xvili. 27, Magn. 12. “Saybis iy, ΔΠΙ. 2:
*xix. 24. Ant. 2. SOO Yi Hero 8.
*xxii, 18. Magn. ro. ΧΧΧΙ τ: ἘΡΗ: 15-
*xlix. τοῦ Philad. 9. Joshua “Ay ΠῚ. Smyrn. 8.
Exodus aves Magn. 12. 1 Samuel “viii. 7. Magn. 3.
*xvi. 8. Magn. 3. 2Samuel “vii. 18. Magn. 12.
Seen Ant. 9. *vii. 18. Philad. 4.
Numbers “*xii. 3. Eph. το. 1 Kings 111. 28. Mary to Ign. 3.
*xxvil.16sq. MarytoIgn.1. Job *xxvi. 13. Philip. 11.
ἜΧΕΝ τ ΕΟ 8: ΧΧΧΙ. 1356. Philad. 4.
Deuteron. ἤν. 35. Philip. 2. *xxxi. 1354. Ant. το.
νι, 4 Philip. 2. *xxxil. 954. Magn. 3.
An vie Smyrn. 2. ἌΧ]Π- 6: Magn. 12.
*.

vi. 4. Ant. 2. Psalms ab Bt Magn. 13.

524

INDEX OF SCRIPTURAL PASSAGES.

Psalms ἦν. 6.

Ecclesiastes
Canticles

Isaiah

ΜΙ ie
*vi. 6.
*vil. 4.
ἜΣ (Gal))s Tic
*x] (xli). ro.
] (li). το sq.
*Ixvii (Ixviii). 5.
*Ixvii (Ixviii). 6.

*Ixxxi (Lxxxii). 7.
Ixxxiv (Ixxxv). 9.

ΣΟ (το. nS:
cli (civ). 15.
cix (cx). I.
Ἔδες (Gx) snl.

*
*
*

Cxv. 3 (Cxvi). 12.

*cxvili (Cxix). I.
CXVili (cxix). 51.

*cxxix (cxxx). 3.
cli.1 (Apocryph.).
Proverbs i

Cabs Bie
Vill. 17.
Vill. 22.
Vili. 27.
Vili. 30.
“Tbe Te
ibe Ue
ase O53

x * * *

ae
aS

xiv. 29.
XV. 27.
XViii. 9.

XXll. 20:

* * * K KX K ΟΝ *

SSH Tle
11. 25.
1:2. Sale
11 TG

τς τὸ:

vii. 14.

*vii. 14.
vii. 14.

ix. 6.

BoQath Ue

ἄχχαεν-. 2:

* *K Xx

* *

*xiiii. 26.

*xliv. 6.
ord hs 52.
ned bbe 22:
palin
“Abit Yi
*lvi. 10.
ΠΝ]: TOs
*Ivii. 4.
*Ixii. 2.
Slsctiserine
ἜΣ 192,
*Ixvi. 2.
*lxvi. 18.

xviii. 17.

XXili. 24.
XXIV. 21.

Hero 5.
Magn. 9.
Smyrn. 9.
Eph. το.
Magn. 9.
Trall. 10.
Philad. 5.
Hero 3.
Ταῖβ. 1.
Trall. το.
Trall. 7.
Philip. το.
Hero ας
Trall. 9.
Tars. 6.
Rom. 8.
Eph. 9.
Eph. 5.
Magn. το.
Mary to Ign. 4.
Hero 5.
Mary 3.
Tars. 6.
Tars. 6.
Tars. 6.
Philip. 3.
Smyrn. 2.
Eph. 7.
Eph. 7.
Hero 5.
Hero 5.
Trall. 7.
Maen. 12.
Eph. 6.
Philad. 4.
Smyrn. 9.
Philip. 2.
Hero 1:
Eph. 17.
Philad. 3.
Hero 1.
Philip. 3.
Nitin, 335
Eph. 18.
Ant. 3.
Philip. 11.
Magn. 9.
Magn. 12.
Ant. 3.
Magn. το.
Smyrn. t.
Trall. 8.
Ant. 3.
Ant. 6.
Eph. 7.
Maen. g.
Maen. to.
Smyrn. 9.
Maen. το.
Trall. 7.
Magn. το.

Jeremiah

Ezekiel
Daniel
Hosea
Habakkuk
Zechariah

Malachi
Wisdom

Ecclesiasticus

Susanna

S. Matthew

S. Mark

ih 7 Stab
BiG:
Vilas

δ
τ
oS

xl. IQ.
XV. 19.
XVii. 5.
XVil. 5.
XXIll. 15.
XXXill. II.
11. 44.

* oR kk KO

ai<
cS

ib fs
xii. 10.
ΧΙ: ΤΟΣ
lil. 10.
viii. 18.
XIX. 4,

* KK eK Ok ROK

iv. 3 sq.
ν ὃ.
v. 7 Sq.

<
—
ο

ν. 5.

* ἧς ἧς RK OK

rag 1,
Xxll. 37 Sq.
XXll. 40.
Xxlil. 35.

OK OK

XXVill. 19.
XXVIll. 10.

Mary to Ign. 3.
Magn. 3.
Eph. το.
Mary 4.
Ant. 3.
Eph. το.
Trall. 11.
Ant. 5.
Philad. 2.
Philad. τι.
Magn. 6.
Trall. 7.
Tars. I.
Hero fr.
Trall. τὸ:
Smyrn. 3.
Philip. 2.
Eph. 11.
Hero 6.
Mary to Ign. 3.
Magn. 3.
Mary to Ign. 3.
Ant. 4.
Philip. 3.
Eph. 18.
Magn. το.
Smyrn. 1.
Philip. 9.
Philip. to.
Philip. 11.
Philip. 12.
Philip. 5.
Eph. το.
Eph. 15.
Philad. 3.
Eph. 5.
Philad. 2.
Hero 2.
Eph. 5.
Philad. zscr.
Polyc. 1.
Philip. 5.
Smyrn. g.
Eph. 14.
Trall. 9.
Philad. 3.
Smyrn. 6.
Trall. ΤῈ;
Philip. 12.
Rom. 6.
Smyrn. 6.
Smyrn. 6.
Smyrn. 6.
Eph. 12.
Philip. 4.
Trall. Ὁ.
Philip. 2.
Philad. 9.
Rom. 6.
Trall. 8.
Ant. 2.

S. Mark
S. Luke

S. John

INDEX OF

*xii, 30 sq.

th Ge

Si, ey
ll. 40.
Lie 52:
iii. 8.
iv. 9 sq.
ἵν. 12.

* OK κ

y
τὸ
σι

Rennes
Xe Bile
ἘΞ ΖΞ

XV. 15.
ΧΙ: IO.
XVili. 13.
XVill. 14.

ΧΧΙΙΙ. 34.
XXIV. 39.
τ

I sq.

mt O ὦ
tn ἢ
τΩ

μὰν κῶς μῶν μα μῶν bebe μι pede μῶν μὰ
eMC ing) Maori et τύ ἀπ οἴ
_

μι
ioe)

V. 25.

ν. 30.

ἢν πῆς ἃ αὶ ἢ Ἢ Ἢ Ἢ (πε ἧς ΠᾺΡ ἘΠ ἥν; τᾶν ΤῈ Ἢ ἢ ΠΕ ἢ Ἐπ ak ἘΠ ΚΕΝ

vi. 38.

XXll. 32 sq.

SCRIPTURAL PASSAGES.
Smyrn. 6. S. John Sail 3p
Philad. 1. Bxvileese
Magn. 6. eS xVilenss
Philip. 8. *XVil. 4 Sq.
Philip. 8. *xvil. 5.
Magn. 6. ἘΣΎ, Τὶ
Philip. το. “Sel, Otic
Philip. rr. AIG Bie
Maen. 4. Sabo ΠΩΣ:
Rom. 6. Woe ΠΣ
Eph. 5 ΕΣ 24) Se
Philip. ro. Acts lly Hie
Smyrm. 6. “1. Ὁ) sq.
Eph. 14. Tis rls
Magn. 12. *ili. 22.
Magn. 12. Hike ΤΗΣ
Magn. 12. *xi. 26.
Magn. 12. ἘΣΤΙ Ty
Magn. 12. seal, 4.8:
Smyrn. 7. aS Pe
Eph. Io. Bee Ὁ
Smyrm. 3. *XXVi. 14
Tars. 6. Toa 2
Ant. 4. Romans “ile ΤῊ:
Tars. 6. STH Ale
Tars. 6. rs ἘΠ
Trall. 9. Vi. 3.
Philip. 3. ἘΠ ΤΟΣ
Philip. 5. *vill. 18.
Smyrn. 2. exmlOs
Ant. 4. Sati, Tic
Eph. 7. ἜΧΩΣ ΟΣ
Philip. 2. Ἔα. ΠΕ
Smyrn. 2. 1 Corinthians *i. to.
Eph. 5. lb ΤΟΣ
Philad. 7 ily 1:
Tars. 7. “ls DO)
{ΠΗ 19: ἢ: i. 28.
Magn. 7. “Ty Bic
Magn. 9. *i. 8.
Rom. 7. “Thy feb
Tars. 6. “au 8:
Philip. 12. 111. Q.
Eph. 3. Iv. 4.
Philad. 5. “thie τὸ"
Eph. 9. “I, BS
Trall. 9. We Tio
Eph. 9. *vi. 9. 54
Magn. 9 *vi. 9. Sq
Tars. 6 Vil. 22
Rom. 9. *vili. 6
Trall. to. *vill. 6
Trall. το. *viil. 6
Smyrn. 2 iss ἘΣ
Smyrn. 6 ex
Eph. 9. xd i
Eph. 9 ab ἢ
Rom. 3 “St WT
Rom. 3 Sab it! Set
Philad. 4 di O AGE
Eph. 9 ἔχν, τὰ .5η-

525

Philip. 2.
Smyrn. 6.
Eph. 7.
Eph. 9.
Tars. 6.
Eph. 4.
Eph. 4.
Trall. to.
Smyrn. 3.
Tars. 5.
Smyrn. 3.
Eph. 15.
Smyrn. 3.
Tars. 6.
Ant. 2.
Eph. 15.
Magn. to.
Ant. 5.
Magn. το.
Trall. 6.
Tars. I.
Philad. 8
Tars. 3.
Tars. 1.
Eph. τι.
Philip. το.
Philip. τ.
Marsa:
Mary 2.
Eph. 15.
Tars. 8.
Tars. 2.
Tars. Io.
Philip. 1.
Eph. 2.
Trall. 6.
Eph. 18.
Philip. το.
Trall. 4.
Grail.
Philip. 5.
Philip. 9.
Philad. 3.
Rom. 5.
Ant. 7.
Eph. 15.
Anta τοῖς
Marsse7.
Eph. 16.
Philad. 4.
Tars. 4.
Philip. τ.
Philip. 2.
Philad. 4.
Magn. tf.
Ants 7:
Eph. 3.
Hero 4.
Philip. 2.
Hero 2.
ars ἢ.

526

INDEX OF SCRIPTURAL PASSAGES.

1 Corinthians *xv. 28. Tars. 5. Colossians = * iii. 11. Philad. 4.
Ἔχ 3 een 515. ἢ δῖν. 18: Ant. 7.
“al, Ty 815 ie 1 Thessalonians *iv. 5. — Philad. 3.
‘xu, 50. 1515. 10: 2 Thessalonians *iii. το. Magn. 9.
SRV 22. ATCA. 111: ΤΟΣ Ant. τι.
2 Corinthians *ii. 17. Trall. 6. The, ΤῊΣ Philad. 3.
ae Ty Magn. 9. 1 ΤΟΙ 2: Hero zzscr.
Ἔν. Ἐν Eph. 9. “tp le Magn. 8.
Tie 14: Trall. το. ats Me Philip. 3.
ih 18: Rom. 3. ἘΠ: Ἐ- Tars. 4.
ἀν στῆς Magn. 7. ἘΠῚ ΕΒ: Philad. 5.
*vi. 14 sq. Eph. 16. ie) 5) Se) Ἀπι: 2.
*viii. 18. Eph. 15. mile Os Trall. 8.
ibe We JNialis ΤῊ- δ ν. τὸς Magn. I.
Se τῇ: Hero 6. *iv. Io. Philip. zzscr.
χα 12. Ant. IT. iv. Io. Eph. 8.
ἔχ. 112. Ὁ Lars: (nO; Ἔν: 12: Magn. 3.
Galatians plas Hero zuscr. Piven 129 Hero 3.
ll. 5. Tars. 2. ΟΣ τὴ Hero τ.
“HH ΤΩΣ Rom. 8. ἔν: Hero 3.
δα: ΤΣ’ Tars. I. v. 6. ἌΠΕ: Tite
*ili. 28. Philad. 4. wie, δὲ Trall. 7.
*iv. 4. Tars. 3. Wo ΤῊΣ Ant. It.
“ihe Ὁ: Magn. r. V. 21: Hero 7.
vlan 2 Hero t. *V. 22. Hero 5.
*vi. 14 Tars. 3. Vi. I. Trall. 8.
vi. 17 Ταῖβ. 2. vi. II. Tars. I0.
Ephesians “i. 1. Eph. 9. Vie 21: Hero 7.
“il. 2. Philip. 4. 2 Timothy τ 16. Eph. 2.
Ἔτι 2. Philad. 6. ἜΤ 8: Hero 9.
ὙΠῸ 2s Smyrn. 7. Te τ8. Smyrn. to,
ἜΠΙ|: 14: Trall. 9. She ic Hero τ:
ie πὸ ΠΠ 5: ἢν ii. 24 Sq. Eph. ro.
iv. | Ant. I. ὮΝ, 20. Philip. 3.
*iv. 4. Philip. 2. “iii. 4546. Magn. 9.
*iv.4sq.- Eph. 6. ili. 5. Magn. 4.
“iv..5 Sq: \ Bhilip. x: iii, 17. Eph. 14.
ἄν 2. Eph. 1. *iv. 6. Ant. 8.
ἜΣ 5: Ant. 11. Titus “Ths ΤΌΣ Trall. 6.
*y, 28. Philip. 13. lens Trall. 7.
Byo20s Ant. 9. “ite Be Trall. 8.
Ἔν]: 5: Ant. 9. ὅπ, lige Philad. 4.
Ἔν]: ἢ: Tars. 9. Hebrews “is 13}; Trall. 9.
Ai ὦ. Philad. 4. ily 12 Tars. 6.
*vi. 12. Philad. zmscr. "x. 12,sq. © Trail. Ὁ:
*yi. 12 Eph. 13. τς ΠΝ Smyrn. 9.
*vi. 16 Eph. 13. Ἄχ, 29: arsine
Philippians “ii. 2. Philip. 1. Xl. 32). Mary to Ign. 5.
*ii. 2 Philad. 6. Ἔχ: 23, Eph. 5.
The Oe Ant. 6. ΧΙ τ dana 7.
*ii. 18 sq. Ant. 6. 1 Peter i, 18. Magn. 1.
*jii. 8. Ant. 8. allege Philad. 4.
a an ee Philip. 1. ΜΠ Ὁ: Eph. 9.
iii. 18. Trall. 11. *ii. 23. Eph. το.
Ἐπ]. 18 sq. Magn. 9. Nps ἢ: Eph. to.
Colossians “i. 15. Mars: 4. 2 Peter No @e Ant. 8.
ἘΠ ΚΞ Ππι: 1: Revelation 1. 46 Philip. 2.
Stl TR: Smyrn. I. ele ze Smyrn. 3.
go ΠΕΣ Eph. 20.
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Full text of "The apostolic fathers ... by the late J.B. Lightfoot"

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