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PATIIOLOGIA  OIIIENTALIS 


TOMIJS    DECIMUS    OUARTUS 


1 


R.  GRAFFIN  —  F.  NAIJ 


PATItOLOGIA  ORIENTALIS 


TOMUS   ÜECIMUS  QüARTUS 

I.  _  E.  W.  BROOKS. 

A    COLLECTION    OK     LETTERS    OF     SeYERUS    ÜF    AnTIUCH ,    FROM 
NUMEROUS    SYRIAC    MANUSCRIPTS    (faSC.    II). 

II.  —  M.  H.  DAVIS. 

The  Life   of  Abba  Johx    Käme,   coptic   text   edited  axd 
translated  prom  the  cod.   \ \t .   copt.   lx. 

III.  —  E.  BLOCHET. 

Mufazzal    Ibx   Abil-Fazail.    Histoire  des    Suetaxs   Mam- 
louks,    texte    arabe    publie    et    trauuit    en    fraxcais  ■ 
(fasc.  II). 

IV.  —  G.  FURLANI. 

Sei  scritti  axtfireistici  ix  i.ixgua  siriaca. 

V.  —   S.  GREBAUT. 

Les  miracles  de  Jesus,  texte   ethiopiex   publie  et  tra- 
Durr  EN  FRAxgAis  (fasc.   II). 


^v 


a\ 


^      \«N. 


N 


Ov^ 


PARIS 

FIRMIN-DIDOT  ET  C",  IMPRIMEUUS-EDITEUHS 
LIBRAIRIE  DE  PARIS,  56.  RUE  JACOB 

1920 


p  n 


KD  ü 

ff 


4^ 


A  COLLECTIOX  OF  LETTERS 

OF  SEVERUS  OF  ANTIOGH 

FROM  NUMEROUS  SYRIAC  MANUSCRIPTS 

EDITED     AND     TRANSDATED 
BY 

E.  W.  BROOKS 
II 


PATR.   OR.   —  T.   XIV.   —  F.    1- 


MANUSCRIPTS 


A  =  Brit.  Mus.  Add.  14601  (9""  cent.). 

E  =      —       —        —     17214  (7"'  cent.). 

F  =       —       —       —     14538  (lO"-  cent.). 

G  =      —       —       —     12155  (8'"  cent.). 

H  =       —       —       —     17193  (874). 

I  —      —       —       —     12144(1081). 

J  =       —       —       —     121G8  (8'"  or  9'"  cent.). 

K  =       —       —       —     17191  (9">  or  10'"  cent.). 

L  =       —       —       —     14532  (8'"  cent.). 

M  ;=       —       —       —     14533  (8'"  or  9'"  cent.) 

N  =      —       —       —     14613  (9'"  or  10'"  cent.). 

Q  =       —       —       —     12154  (circ.  800). 

T  =       —       —       —     14612  (6'"  or  7'"  cent.). 

U  =      —       —       —     12153  (845). 

V  =  Vat.  Syr.  103  (841). 

W  =  —    —     100  (9'"  or  10'"  cent.). 

X  =  —    —     107  (7'"  cent.). 

Y  =  —    —     108  (7'"  cent.). 

Z  =  Brit.  Mus.  Add.  7191  (7""  cent.). 

?  =  —       —       —    7192  (7"'  cent.). 

FoR  The  Appendix. 
Brit.  Mus.  Add.  14504  (9'"  cent.). 


\Mien  the  same  passag-es  occur  in  more  than  one  place  in  the  same  ms.,  the 
differenliation  is  marked  by  the  addition  of  (1)  (2)  (3)  or  (4)  after  the  letter  indicating 
the  ms. 


•>)»wbjbJLM    K^O^^     ^lQ..„^Ui    ISC^^A    ))S.JL.)So    ^3    '^'^^ 


Y  156  v°  a. 


l  4  r"  a- 
Y  150  v°  b. 


|IajL«\^px^   Uäot.^   )K:i)3ü.o   tjlSs^N-X.  Ua^iö   ia\   )— jkjLio    |J;  "'^S&.^^ioo 

:)-<i.tfo/;  ,.^00(0  V^jN^  :K^)v-*-3iSl  w>.,^3D3  J^j^y.^  )^....(Y)  )jl30(;  jtoi  |t^^^^ 
t^  :jLo  l\^  \^M  |;oi;  öi^V^j.^  ).,^a2o  j^o^o  :ot.^  «.s  öi^  j-^äijO;  )ji^^a3o 
^  ^iaJu^;   jo^.^.^  r^jK.^  )..<u3Do)^  joJji   )~*->t>.o  )^o^o  \^l  lo^  1^2  ^"""^ 

1.  Fiom  Ihe  work  of  Peler  of  Callinicus  against  Damian.  —  2.  Y'  ^'^JJ-.  —  3.  Z  >«.»  ov^ 


LXIl     (XIX)'.    OUR    GOD-INSPIRED    FATIIER    SeVERUS    SAYS    IN    TUE    LETTER    TO 

IsiDORE     THE     COUNT,     THE      BEGINNING     OF     WHICH     IS,     «      I      l'ejoiccd     gl'eatly 

when  I  received  the  letter  of  yoiir  Christ-loving  illustriousness  ». 

As  regards  tliese  things  therefore  I  thiiik  that  we  oiiglit  to  avoid  this  5u8-ii(?). 
composite  terni,  that  we  should  call  the  Holy  Trinity  or  the  Fathcr  uni-essen- 
tial,  both  because  it  is  not  foiind  among  the  accurate  fathers,  and"  it  gives 
occasions  for  the  evil  deviatioiis  of  the  heretics  :  but  they  called  the  Trinity 
co-essential,  in  order  that  by  means  of  this  word  so  plainly  and  very  excel- 
lently  stated  there  might  be  expressed  in  the  same  phrase  both  the  oneness 
of  the  essence  ■'  and  the  Separation  of  the  hypostases,  and  by  means  of  this 
one  word  unity  and  division  :  for  by  being  called  co-essential  with  the  Father 
and  the  Holy  Spirit  the  Son  claiins  to  share  essence'  with  those  who  are 
reckoned  with  hini,  but  to  be  distinct  in  hypostasis;  for  a  man  is  not  co- 
essential  with  himself,  but  one  man  with  another. 

1.  See  p.  41,  n.  2.  —  2'.  Sic  S\r.  —  3.  o-jdia. 


LEITERS  OF  SEVERUS.  [174] 


LXIII 
W  32  r  1. 


)iQj,_=L^J2iO  .-jK^ps    ^^/   'JSJ^^  •.^fl.oi  fJ  ^^CM  .):^^).:3    |)l^Jü;    jooi  ^^Ka 

•:>^JU3;   j'>'>nv>  jjoi  ia\  .•|ju.^a.'i>o 

1.  Marg.  f>  ^o  ow  lo-^iw.  Tlie  exlract  conies  froiii  die  work  of  Jolin  of  Dara  De  resiirreclione 
corpornm.  —  2.  Ms.  i-^-  —  3.  Ms.  ^=^  (ita  abbr.).  —  4.  A  point  follows  in  marg. 


LXIII.     Ol-    THE     ilOLY  '     M.\R    SeVERUS    FROM    THE    LETTER    TO    C.\ES.\RI.\". 

519-3S.  When'  llierefore  Adam  was  stripped  of  the  blessediiess  of  immortality, 

and  was  tliereafter  destined  lo  he  cast  into  tlie  eartli  by  means  of  death,  then 
only  tliere  was  introduced,  as  being  necessaiy,  the  process  of  the  geiieration 
of  children,  which  preserves  a  succession  to  our  race  by  means  of  the  inter- 
course  of  copulation,  and  by  means  of  the  partnership  of  male  and  female,  in 
the  manner  in  which  the  quadrupeds  also  increase  and  multiply  by  generation. 
And  for  this  reason  also  the  flow  comes  from  the  very  mcmbers  which  point 
downwards,  and  intercourse  and  birth  do  not  take  place  from  any  other,  in 
Order  that  we  may  learn  that  it  was  from  a  high  and  heavenly  position  that 
we  flowed  down  to  this  lowly  state. 

1.  Marg.  '  Ile  is  a  herelic,  and  not  liolj '.  —  2.  See  ep.  53.  —  3.  A  .similar  pas^ago  of  8ev.  is  pub- 
lished  in  Gr.  in  Mai,  Class.  Auct.,  X,  'i5(j;  bat  Diis  dillers  considerably  froia  our  lext  and  appear?^  to 
conie  from  a  commentary  on  S.  Luke. 


[175]  LXIV.  —  TO  OECUMENIUS. 


LXIV 
1  v°  a. 


41  v"  b. 


oöi    vS/j   ,^j   (-^w^c  Ji»^    öj!iw3   ,oo(^U  •.^aiw^J    ^-1^,^«^    l;°t°^!   )-.»o|K^o 
>i.^;     )JLX>/    •.'*.^    ^r-^    )J'•)-*•^^o    V^*^?    "^»wOoi    vßij    .^totoh^l    jijx^tp; 

1.  l'roiii  tlie  wuik  of  Peter  against  Daniian.  —  2.  Ms.  l'^'^^"-'><o- 


LXIV.  —  And   lex  tue   God-clad   Severus  also   bear   witness,  he  who   in 

ALL    SUCH    MATTERS    HAS    MORE    KNOWLEDGE    THAN    MANY    MEN.        In    THE    LETTER 

TO  Oecumemus  '  OF  wHiCH  THE  BEGiNNiNG  IS,  «  Neitlier  ditl  I  forget  wheii 
I  was  wriling  the  letter  »,  in  speaking  on  this  subject  he  uses  the  fol- 

LOWING    WORDS. 

For  those  therefore  who  wish  to  learn  the  purport  of  what  has  becii  513-8. 
written  by  me  in  brief  and  in  few  words  it  was  right  that  these  things  should 
be  put  forward  :  but  to  those  who  desire  to  Icnow  the  reasons  and  the 
argument"  contained  in  this  composition  let  the  whole  letter  be  given.  But 
it  is  certain  that  even  a  man  who  has  received  sunimaries  of  what  has  been 
Said  will  need  the  whole  :  for  a  summary  is  an  epitome  of  raany  words; 
therefore  he  must  first  know  those  many  words  in  order  to  know  of  what 
things  it  is  an  epitome.  Otherwise  the  result  will  be  that  we  shall  be 
putting  forward  empty  words  devoid  of  sense,  like  those  perhaps  who  desired 
to  speak  with  tongues  only,  whom  Paul  reproves,  saying,  «  For,  if  I  prayed 

1.  See  ep.  1.  —  2.  Bsupia. 


LXV 
G  153  V"  a. 


6  LETTERS  OF  SEVERUS.  [176] 

t»*.>v    wöi  .|^f,^eL3   vs/    vjit^^a^  ^9  ^;j    .JJ.^^  «ji^t»:^^  u);;;    -.jj/   y.^/   )j/ 

^^I/;    ^X^V^/      JJLSlL./;    ^6|    ^%w^:>o    .)joi    ,^oio1^/     )-i^^o,^     ^^;     lijo-i^ 
^iö   Kj/  .)joi  ,«otots^/    ^j    l^-t-^/?   ÖMuij  .|.i/   ^io  )_.9a&   JJ9   )<hSx   jtO^io 

1.  Ms.  ^»»-  —  2.  A  «ord  is  erased  before  this.  —  3.  Erased. 


in  a  tongue,  my  spirit  prayeth,  but  my  understanding  is  unfruitful  »  :  and 
afterwards  he  adds  what  he  thinks  right,  saying,  «  I  will  pray  with  my  spirit, 
but  I  will  pray  also  with  my  understanding.  I  will  sing  with  my  spirit,  but 
I  will  sing  also  with  my  understanding  »  '.  And  I  therefore,  making  a  sliglit 
change,  say  :  It  is  right  to  argue  witli  words;  but  it  is  right  to  argue  also 
with  tho  understanding.  I  do  not  know  if  any  of  the  God-clad  fathers 
pronounced  it  right  for  us  to  speak  in  brief  when  giving  teaching;  for  in 
these  matters  it  is  a  welcome  thing  if  even  by  expending  the  whole  power 
of  speecli  that  is  in  us  we  utter  a  small  portion  and  tliat  in  obscure  form  of 
wliat  the  intellect  has  gathered. 

LXV.     FrOM    the     LETTER     OF     THE     SAME     HOLY    SeVERUS     TO     EuPRAXIUS      THE 

508-11.  CH.VMBERL.VIN  ^,     AND   ABOUT   THE    QIESTIONS     WIIICH     HE   ADDRESSED     TO    IHM. 

(And  llip.  first  quesiion  is  this,  as  lo  liow  «v  say  llial  God  llic  ]yiird  was  bcijotlcn 
loithoul  hi'yiniiiny  hij  Ihc  Fallier  :  and  the  hr</innln</  of  Ihr  letlrr  is  Ihis  :  «  You, 

1.  I  Cur.,  XIV,  14,  15.  —  2.  Zucli.  Uli.,  iii,   I;  /'.   0.,  II,  lo'i. 


[177]  LXV.  —  TO  EUPRAXIUS.  7 

'■^^^^»^  »^s^o  ♦Kj/  >6..-CS^  I^oC^  jLsa^^  -.'  sjoo « mT^^o/  )o(\jJ  ya.L.i 
)oC^  |^.^^s.bo«  yi  itN?/  ^3Ü>/;  •.«aL^jl;  K_»)L^^  ^^«asoi  K.^..^^^  oI^^o*^  vüSl^ 

.joou;  m6i  ^^  .  I  it  i'\  oolo  .^xL.ooi  JJLSJ-S  -.^K^/  )-L^,.3L!^bs.:>e  ).1a2; 
).  .  I  ^  ^1^/  .^-^  ^>-=>°  .^^^JhaL^w^^..lJL^  vK^^^;  joi^Qjio  ,)joC^^.^^^ 
•  .^Juoöi    jöi^/o    .) .  I  ^   joou;    ~^^6|    ^o    ^i..^.'i[    -Jjoi   )K^    ^^o    .^«Ju/; 

IV-s   IV-30    'joot  y^>>^  )t-so  .%-otoK-./    jLs/   .Vi^«^  ^Jioo  .wOioK-./   ,^oio)^/j 

f^l/  li-s  OOI  JJLS;  jlio  j^ioA  jJ;;  ^^.>3  .oCS,  |oo|.J  ).^/;  v*6(  j^jJ  '  öt«in/ 
m6i    ^— •/    :)V-^    ^otoK^/;    ^-JL.f.^/    )_3/j    oCS..<wk.o    ol^s.^a^LM    t-^^  vi    .ou^ 

1.  Ms.  ol  bis.  —  2.  Ms.  -w.  —  3.  Ms.  0M")^ 


God-loving  Eupraxius,  are '  smitten  with  divine  love  »  :  and  a  Utile  failher 
on  the  defence).  First  therefore  you  seek  to  learn  how  \ve  say  that  God  tlie 
Word  was  begotten  without  beginning  by  the  Father.  But  I  from  the  very 
appellatiou  'Father'  say  that  the  gencration  of  the  Son  is  without  beginning. 
If  the  Father  was  from  eternity,  the  Son  also,  who  shows  fortli  tlie  Father, 
existed  from  eternity  :  for,  if  there  was  a  time  when  the  Son  did  not  exist, 
there  was  then"  a  time  when  the  Father  was  not  a  father.  We,  because  we 
are  a  corruptible  nature,  come  into  being  in  time,  and  again  pass  away 
from  being  :  therefore  also  the  names  applied  to  iis  vary ;  and  at  one  time 
we  are  sons  of  certain  persons,  and  after  this  we  cease  to  be  sons,  and  we 
become  fathers,  and  we  beget  others.  But  God  is  in  bis  nature  invariable, 
and  he  is  as  he  is  from  eternity,  and  he  is  a  father  from  eternity.  And  the 
Son  became  such  to  eternity,  and  the  Son  is  a  son  who  is  from  eternity, 
and  he  was  begotten  everlastiagly  by  the  Father,  and  he  did  not  acquire  for 
the  Father  from  outside  the  Status  of  a  father,  because  the  Son  was  begotten 
by  him  without  beginning  and  without  time.  If  we  say  that  the  Son  is 
the  wisdom  and  the  power  of  the  Father  in  accordance  with  the  wise  Paul's 

1.  In  the  heading  of  the  extracts  at  G  8  v  a  (p.  180)  and  G  13"  v  b  (p.  181)  'being'.  —  2.  i'pa. 


153  V 


8  LETTEKS  OF  SEVERUS.  [178] 

:ooi  ).:>a«.au»  ^ab^  ^io  ^j  y/  .-i^-i/  jJ-—  jJ?  °l  ••j^OjCua—  jJ;  vjotoo 
^6t  .JL^mO  oi^  K^/  JJ^^CLSL^  )a^^  ^:m  ^/o  -.ooi  JjK^jw«*  >olS^  ^^o 
.ot^MOJLO;   jL^CLAoio  •.j.s/;  otK^a^iil;    )L<.^t  V^~^  '^otoh^—l  .).^aJl^  ,öul^'/; 

oiXMy  ^^1  l'.«-^)  =>o^^  l-^^o^  '^|.^a\«  >■•/<>  tv'Oio)^/  j^ioso  yo^  j';^-» 
)„j/    \~^l    \~^i}i    :)-oaA,    K^k^l    oi^si^    ioi-JL^o    v^K.Ijk^o«    ^oioK^/    j^oioj 

1).  "^oK (Y> 'vio  Kj/  )jr)^.io  otJLio;  jioiajL^  «s/o  :  Kj/  >&.^aji  )jL:)aA;  «6»  VLi. 
,s^olo^s^/  ^^  ou^  :ioi.j'K.^  ouL^;  oöC^o  )OU^;  oöi^  :  ^^^).jif.^L^  jJ  Kj/ 
mOIoJ^/;    )-jl-^,^K.^o   j^oooK^    l^oioj   ^^o  JJLSOI  .'^oioK^/   oi^lS.^  ^^  a^o 

^j^^^^oa;  )^;  Pp/o  Jf^K:»  oi^K^  ^^  o^o  .-^aJ^j  K>)f..i.b^  ^^  ou^; 

1.  Ms.  \'l 


saying,  «  Christ  is  the  power  of  God  and  the  vv'isdom  of  God  »',  how  is  it 
not  beyond  all  impiety  for  us  to  presumo  to  say  tliat  the  Father  ever 
appeared  without  wisdom  or  withont  power?  But,  il'  he  is  wise 
from  eternity,  and  he  is  powerful  frum  eternity,  thcn  he  has  also  wisdom 
and  power  from  eternity,  which  is  Christ  :  for  he  is  the  ray  of  the  glory  of 
the  Father,  and  the  imprcss  of  his  hypostasis^.  As  the  sun  from  which  it 
shines  is  the  cause  of  the  ray,  and  the  sun  is  a  circle  and  orb,  and,  so  to 
speak,  a  composition,  and  the  ray  that  comes  from  it  is  the  light  that  is 
emitted  and  lightens  everything  under  heaven,  the  land  I  mean  and  the  sea 
at  the  same  time,  and  one  can  never  see  the  sun  without  the  ray  that  comes 
from  it,  hut,  when  you  hear  of  the  sun,  then  you  also  without  Separation 
think  of  and  undorstand  the  light  tiiat  comes  from  it,  that  which  gives  light 
and  that  which  is  lighlencd  hj^  it,  for  it  is  from  It,  and  is  not  after  it,  so  also 
from  the  everlasting  and  suprasensual  lighl,  which  is  the  Father,  the  Son 
shone  forth  without  beginning  and  everlastingl}',  who  himsclf  also  is  the  su- 
prasensual ray  which  proceeds  from  him  by  generation,  and  does  not  appear 
after  him.     And,  as  when  we  hear  ihc  divine  Scripture  calling  the  Son  a  lay, 

1.  I  Cor.,1,  24.—  2.  Hob.,  I,  :i. 


[179]  LXV.  -  TO  EUPRAXIUS.  9 

-.,'  -\  Vl^  Oft  v<  >-~«^>  oUio;   oöi  ).J>JJ   :|V-^  o«^  f^l   )-— ^)»   ij-toC^X   |.:slSo!^ 

•  .K^)ju^o/  ^^JL«^D K m >o  JoilSs«.  lol^  jooi  ^otoN-./  jts^iooo  :|fcCS.^»  )oot 
,^S-.  t^jjiQJu-  jJ  oi^-J  JjLO  ^iOj  .jJiC^O»©;  jK^i.  ^oioK^/j  061  'l-sJJ 
ti'mv>o   )o.'...V)   ot-3j    jLajlioo  .jl^i   )ts.*i.U;   jts.'Swio  V-iej-iois.;   y^l  .jV-Äi». 

^^^^  '^i'm  V)o  :)_Ju«  )J;  jK^s^bO^  f.\a:»  J^;  jjooi;  ^;  Ua^/  .^^^  ^^^ 
:jifcs-.l^    jio-iojo    :)joo«j    jj-^i^    )-io^>    |K^s^)0    «o»    öul^/o  :),^\  i;    jIoaÄ 

yoySii  '.'s^^h^  j_s/j  )J^:>Q.a^  «otoRs»./»  o6t  jt-^;  ^iö  j^o^v^  ^^^O  .|.JU>t.A 
Iv-^^j  ••—.JÜ-.Kio  JLjlooi   Nk-/;;   ji,iäi  .-j^otSs  j-sISo  ooij   ^J^/  oi^o  .■^s>j 


1.  Ms.  bis. 


WC  tliiiik  of  the  Fatlier  frora  whom  he  radiated,  so,  when  we  hear  that  he  is 
the  Word  of  God,  according  to  the  passage,  «  In  the  beginning  was  the 
Word,  and  the  ^^'ord  was  with  God  »',  we  regularly  think  of  the  Father 
who  is  the  subject  of  the  M'ord,  who  begot  the  Son  from  his  own  nature 
without  passion,  the  Word  so  to  speak  of  a  great  intellect,  and  the  messenger 
in  whom  hc  displays  and  makes  known  and  on  whom  he  impresses  the 
h\'postasis  of  the  Father,  who  is  a  great  intellect,  and  a  mind  above  all 
things.  And,  as  our  mind  begets  the  word  without  passion,  and  makes 
known  the  thought  that  is  in  the  heart,  and  the  word  is  a  true  Image  of 
the  mind  and  an  exact  likeness,  and  in  conjnnclion  with  tlie  word,  so  to 
speak,  there  proceeds  forth  also  the  emission  of  the  breath  of  the  mouth, 
in  the  same  way  from  the  essence"  of  the  Father  also  the  Son  proceeds  by 
way  of  birth,  and  the  Holy  Spirit  by  way  of  procession.  And  of  the  person 
of  the  Son  who  is  the  wisdom  of  the  Father  it  is  written,  <(  I  was  born  before 
all  the  mountains  »',  and  about  the  Spirit  it  is  said,  «  The  Holv  Spirit  whieh 
proceedeth  from  the  Father  »^ .  And  the  divine  Scripture  does  not  use  such 
words  at  random,  saying  that  the  Son  is  begotten  and  the  Spirit  proceeds, 

1.  Jolin,  I,  1.  —  -1.  o^tri«.  —  3.  Pr.,  VIII,  25.  —  'i.  John,  xv,  26. 


10  LETTERS  OF  SEVERUS.  [180] 

^^     OÖi;    .'l-s/     ^—J     OU^O     ^     OU^O    .-vOOJrfVJL     vOO|-.K-./      |.j^.fiDo/;     o(JL^     t^ 

.jJ/   f.«!^  '■'-^  J^   •°°'   )'»-=*  °^  -.Ij^t-o   I— o'   J!«  ^^!   .^aläJ  ^;   oö«  ,>«I^.. 

^  ^"  "  rCdAi^rs:  w^n  coL-n  :vä  coLn 

^  -.t^l    >i-Iics    j^oj!:^    j-so--^    ti 

|-.jKiL^c>(sic)^^  .'n°iiV>  jK^uK^oSü 

♦vm  .  (Tn'>V3o/   joüSSs    >q1«»    0/ 

G(l)154ra.  )jL„UL,Jiotio  jJo  |l\.^'..«ts.^  jJ    jjooi  *         )KJi»™äO       -.y.  .-a  \^>   >0     )    .    I     ■  ft   >^ 

1.  In  /,  Ulis  coines  in  the  worli  of  Peter  against  Damian,  and,  as  G  (2)  has  the  same  version,  the 
Compiler  musl  liave  taken  the  extracts  Crom  tlie  Syr.  version  of  Peter's  worli,  not  directly  from  Sev.; 
cf.  p.  26,  1.  6-8.  —  2.  Ms.  _^I^VJ. 


Jjut  tliat  we  may  not  confusethe  hypostases,  and  that'  we  may  know  definitely 
tliat  the  Soll  is  one  in  his  hypostasis,  and  the  Iloly  Spirit  another,  and  that, 
though  they  are  both  froni  Ihe  same  essence",  and  from  the  same  one  Father, 
one  is  begotten  and  the  other  proceeds  :  whence  it  follows  tliat  the  Holy  Spirit 
is  not  the  Son;  for  lie  is  not  begotten  but  proceeds.  But,  if  anyone  say, 
(1  llow  is  the  Son  begotten,  and  how  does  the  Spirit  proceed?  »,  we  discreetly 
say  that  it  is  as  the  Father  knows  that  he  begot  and  the  Son  that  he  was 
begotten,  and  the  Spirit  that  lie  is  from  the  Father;  but  this  even  the  very 
angels  are  not  allowed  to  understand,  and  we  too  will  not  confuse  ourselves 
by  investigating  it.  But,  inasmueh  as  we  are  variable,  our  mind,  being 
subject  to  variations  and  changes,  emits  a  word  that  proceeds  and  is  dis- 
solved  in  the  air%  and  a  breatli  in  the  same  way  that  as  soon  as  it  proceeds 
is  dilfused  over  the   same  air'.     But  God  and  the   Father,  the  living  and 

1.  The  granimar  is  liere  confusud.  —  2.  oj'jia.  —  3.  ii^p. 


[181]                                        LXV.  —  TO  EUPRAXIUS.                                             11 

^ooiXo    ouioas;    Uov^o    ..OMk*/  |aa./o  .wV:ixx:>o  j^cuioo  )-^  ^oio 

ögL^  t^  ouio  ..vOot.K-t/  JLs/;  jj^Äo/;  )->t-^;  V-^i^ oiK^ jift ■•? .)jl..»-o  l^oio  Iv^ 

Jla*iooKio;o    )l.n'>\v>;o    jJ^^o^l;  «i^  OiioaS;  U^V^o  -.1-^*  omK^/ 

.^01  »J  >-0);  ^;  v-ot  .>oo«_.J\.^(  J\^J  pX  •    \                ..        -o            x 

ll-— ^      -.It-S      V   '    •    '"^*?      -Kio/o  ,         ,                   KUX 

^  «Ol;  t--^^  -o«   .J  1.0.000 J>oo  .JJlmNv) 

1.  Ms.  Cv-loaSio;  corr.  from  a.  v. 


liypostatic  mind,  being  incorruptible  and  invariable,  and  everlastingly  the 
same,  consequently  begets  a  living  and  hypostatic  Word,  and  emits  a  living 
and  hypostatic  Spirit.  And,  as  the  Father  is  the  Creator,  so  the  Son  is  the 
Creator,  and  the  Iloly  Spirit  :  for  'by  the  word  of  the  Lord  were  the  heavens 
established,  and  by  the  spirit  of  bis  mouth  all  tiie  strength  of  them''  :  and, 
since  they  are  of  the  same  essence*  of  the  Father,  they  are  of  necessity'' 
of  the  same  glory  and  kingship  and  eternity ;  for  the  fact  that  they  are  of 
tlie  same  essence"  brings  with  it  identity  in  every  respect.  And,  when  \ve 
liear  of  the  Son,  we  immediately  understand  that  he  himself  is  of  the  same 
essence-  as  the  Father;  for  every  father  certainly  begets  a  son  of  the  same 
essence"  as  himself.       Thns   also  from   every  appellation '  we  draw  God- 


1.  Ps.  xxxn,  fi.  —  2.  rj-jnia-  — -t.äviYxyi.  —  'i-  A.  v.  (G  [1])  ins.  '  concerning  God'  and  om.  •aboul  the 
Son'. 


12  LETTERS  OF  SEVERUS.  [182] 

jlo-OooKio  i_ij   v-6i  .|->*io,j  ^_iö   -Ol  ')-JL-3o«  .vxoova^J  ^^   ^-   ).*.Ä)o)^ 

«öl  .JK:i.^o;   ^j   -Ol  ^  .j-s/j  ooi  )<s(i>.}i  ^jS\s>  jl-söxo  -.l-uaa  ^s  '^o 

^io  .oi,J^aio  «oioK_/   ts-jjicuuw.  |lj  ^-io  oöi  ^_io  .^i  .ii'nv)  Jv-s  ^^<^^ioj 

•,^^  jj  .Jl«.äo/   V~s;  ^-öi  )v-=>;  ^;   «öi  iai.»  |lQ-»^ooJ^io  Iq^qjii  oöi  -.^.^w.^o.; 

G{3/132ra.  ^iO    K*3    o/     ).jja3    ^—    ^iO;    Öl-K*/         JIqAQJl-,  )J  •.|^^iOJ  ^;       o6i^.J.Js/ 

G(4)i3v»b.  ^^o».^J    JK—o— 1    )t—     o;  u-i.  ►-  ^-  c^/  ;^  P  *     --^V-»?  \-?  o«  ^.JW*'^? 
L  87  r»  a.    ^  •  .     ^-  '-^i  -v  ^  . 

.    r-   ,.  K*^   ,   r^'1     •  -«  r  fff '      '^»i:^^  ;.*kaj  .ii^o-i   1^^     K..»!^  .'').A.aDO(    1q-.q.>;   oöi 

jj;j  ^«5^^   .)-ojSs    )JL*:1^      ^^  ^"^'  M^  .-^,  ^o,      j^^  ^1  j^^  ^^  ^^  .^^ 

Po     .wOio^--/    I   I  VI   ..sN-ao     pj 
.Kcu«.Ä  )J»0  %-0|oJ^/LiO-y^  •*  »'fCl    I     w-0|Ji>0     j^O^I 

jJLooi ^jJ     )—)-3;      -öl     -^"-^^  ^'^  '^'^'°   ^r*     -oiol^/;  ^^^^-^Oo  .j-oCSsv 

L ',.7  1°  b    ^OiSj    PV*?o    .\l*JJLaio  ^  JJ^.Jjicu^  jJ;o  )laio;  |J; 

■   >«  °>i   K--lS^»o  -..  Lyü  .     .    ,        .     «öl   lotiöji  ^iO  f.JS.S  ^.io 

V-«— ^    -K-io/    .>  I .  n^tt.  .:|Loo<i.)j  ^!     ...  I  .   i'mi    joi\jJ    |->|^; 

a.  )Li/  pö/  ).o/  -.^-JL-^ia:»  J-OÜS^  jÜLO;  ^.-«JiC^jo    -.^A  )^V*?  ^oi^  ^-^Ol 

,^^  |_boa-Lä.IS>  -.jju»^   |_Moio  j'f^o  i^  j-toü:^  ^;  }j~>Jü  .^i  .  n  -i'>  ^ÖSJ 

I   .,  .'..NA  ^j   )iooi_\jJ   ..  i..,>V^L^  )._Jt_.,_o  |_-«o;o  )V-30  \^l   •.^-i.io/; 

^_J^-  |J»  -öl  :).i/»  opaj^»  ^»  UaL-./o  .^JL_OLVSL_iö  ^-iö  l^ioalo  ^  .^-^io/ 

)_«._iu^-j   l-iOAo»   -oioK-/   |ji— /  ^^  )-^<^!  ^iL^^/o  .)i.ooi!!^   .^j  ^^^^^^.«^o 

1.  Ilcre  begins  an  extract  in  Z  32  v  a  (Z  (2)).  —  2.  Here  begins  an  extract  in  G  131  v  b  (G  (3)). 
Z  (2)  G  (3)  ^.  —  3.  Ilcre  Ihe  exlracls  in  Z  (2)  and  G  (3)  end.  —  'i.  G  oni.  —  5.  Z  l^/v 


Z  32  V 


hefittiiiy  thoughts  about  tlie  Soii,  from  tliat  of  Tay'  the  ihought  of  co-eternity 
witli  the  Father,  from  tliat  ol'  'Word'  impassibility  of  birtli,  from  thal  of  'Soii' 
tlie  tbougbt  of  co-essentiality.  It  is  impossiblc  for  us  in  one  appellation  or 
iUustration  to  coraprehend  all  the  attribiites  that  exist  in  the  divine  nature, 
l)ecause  it  is  without  likeness  and  without  peer  :  but,  wlien  we  receive  from 
each  ofthe  names  that  which  is.God-bciilting,  we  dismiss  all  the  othor  things 
and  let  them  remain  below.  Wlien  we  speak  of  ihe  divine  nature,  we  mean 
the  Father,  the  Son,    and  liie    lloly  Spirit,  separaling  the  hypostases,  but 


[183]  LXV.  —  TO  RUPRAXTUS. 


13 


oio 


K.O  o/  ^^s.r^2oi  )  vin Y f>  .|.iL..t-o  |.~OM 

.^.iJ^^I^^    |.jUlSJ>>     ).^CLJlOfl^    -.I^Oi'^ 

jJo  •.)  >...,-0  jx^O);    o/    j-a/;    ^ö|   lo^ 

1.   Ms.  "W-  —  2.  Ms.    "'OH.  —  .3,  Ms.  ^Äiols. 


oi^ooJLo«  )N.-i»^,..;o,öt.j)^/  )K  « 1 1  n  .  V 
f->^-;  ^ö|0  1^2;  o6i  |.^a&o  |jl30(  ».l-a/; 

|-..oi;  )->Ja3o  iasoi  o,oi  .)t^;  oi^aXA; 

)J^.fc^3jo    .«31-^—/   )K..Jn,n,.«.V>   ■  X=>1 

.:■  joLo 

\^l    jJo  ;.  «J■Ml^ao    yoov!^^;    )j.x>ä.«-5 
)L<o^   )Jo  :V-2lI>>  ).^jJ   o/    )■»■■.», o  )-wO*^ 

.jlooC^^O  )..*.^Do/;  <,-,0|    ^3  '^.^;;  ^Ö|.:5 


G(4)l.'!Vh. 
L  97   1-  b. 


uniting  the  Godhead.  And,  as  tlie  name  'Fatlier'  and  the  fact  that  he  is  not 
Ijegotten  by  anything  is  the  pecullar  characteristic  of  the  hypostasis  of  the 
Father,  so  also  the  name  'Son'  and  the  fact  that  he  is  begotten  by  the  Father 
is  the  peculiar  characteristic  of  the  hypostasis  of  the  Son  :  similarly  also 
the  appellation  'lloly  Spirit'  and  the  fact  that  he  is  not  begotten  but  proceeds 
irom  the  Father  is  the  peculiar  characteristic  of  the  hypostasis  of  the  Holy 
Spirit.  While  therefore  the  hypostases  or  persons  are  recognised  by  the 
peculiar  characteristics,  and  the  Father  is  not  converted  into  the  Son  or  the 
Holy  Spirit,  nor  does  the  Son  pass  into  the  Holy  Spirit  or  the  Father,  nor 
yet  is  the  Holy  Spirit  transformed  so  as  to  become  the  Father  or  the  Son,  the 
three  are  one,  in  that  they  are  of  the  same  essence'  ^oi  the"  Godhead;  for 
the  Father  is  God,  and  the  Son  God,  and  the  Holy  Spirit  God,  and,  while 


1.  o-JcU.  —  2.  A.  V-  (G   (3)  L)  'and' 


14  LETTERS  OF  SEVERUS.  [184] 

G(4)14ra.  j»_-«0   Ji.l    «   Viots.^    I»—©     |^  ..r.  ^»1         jj     ot_,)S>_/  .    -«i\   'N   ■>     ..)_ioäjLO 

v^oio  \  \o  ouJ-io   t  ..N")  V-^^  ^/o       joCSx  ^— ;o  );o(  ^*^s_^oo  Jlgj,  ivvi 
.^^  ^^o(o  .vaJsj;  w6i  .^;  j-^oio  .»-«^k-.;  w*6«  ,^^  JV-s  | .  mo)-a  oio  ^  ö(^ 

«Öl    jJ^joo)-.  jicmmM^o   jJ/    .)JL)  «"^m    )j.qi>..V    ^jiio  >  ^a^sjbo    t->-^  }i 

■^» « n»:>>  j^ii.'.'..;    jöiSx   lo|^,^o  ^_ioo  .^J^,^.^i^   jJ    Jicm  .V   la-,N.J^K^o 

1.  Ms.  o^•»•^=^.  —  2.  Some  words  seeni  to  have  fallen  out. 


the  liypostases  remain  unconfused,  the  Trinity  is  invariable  in  all  points  : 
for  its  essence '  is  one,  its  glory  one,  its  everlastingness  one,  its  kingship 
one,  its  power  one,  its  will  one,  its  Operation  one,  and  through  it  we  hold 
that  the  Trinity  is  one  God.     And,  thongh   each  appears  b}-   himself,  yet 

there  is  one  Godhead,  in  the  sanie  essence" the  Son  the  fact  that  he 

is  begotten,  and  the  Spirit  the  fact  that  he  proceeds.  And  these  are  from 
the  Father  as  froni  a  root  and  we  refer  their  Godhead  eternally  and  timelessly 
to  one  first  cause,  to  the  Father,  and  so  the  principle  of  a  single  first  cause 
is  prescrved.  For  we  do  not  hold  several  first  causes,  but  we  reject  the 
Jewish  poverty  also  which  sees  little,  and  do  not  confine  the  Godhead  in  one 
person,  and  at  the  same  time  we  know  and  think  of  three  hypostases  in 
one  essence',  and  one  identity  of  honour,  and  do  not  divide  it  into  a  trinity 
of  lirst  causes,  and  shun  the  polytheism  of  tiie  pagans. 

(Of  Cyril,  from  the  12'"  clmpter  of  the  Treasure.     «  As  the  sun  is  in  the 
ray  that  proceeds  from  it,  ;unl  the  ray  in  the  sun  from  which  it  proceeded, 

1.  ovrri».  —  2.  oOsia.  Here  some  words  seem  to  havo  fallen  out. 


[185]  LXV.  —  TO  EUPRAXIUS,  15 

icitJ^o/;    j^t-^  I^^JS^^CLSO  :>n  °ii    ou^;   ooi   Jj.vijlj»   ).<>..^o«o  :^oioK^/    otiv> 

juv^l/  jLij  )ju).io  j^/  ^^^ioj  '.ai!..  ^v\\   'öu)^-./  |.S3l,q.ji  ^j  '^  «ni^o 
r-al^  P  .^;  ^-JL—  .If^   |JL.U  .JJ|«iA  i-<^   jjo«  -loCSsv;  )v-2>  l^f*'»»*  l^>A^o 
).>o\\\    iou/o  w-_lj   j;oi   ^^>.^oo;    -..  I  .^Vi/    ..^JL-.!/   jj    )^öC^   |.^"to  ^^ 

1.  The  fact  tliat  this  citation  is  introduced  withoul  preface  makes  it  verj  doubtful  if  it  is  reallj  pait 
of  the  leller.  —  2.  Ms.  ov^-J  C-iaaj. 


and  in  the  word  is  the  intellect  which  begot  it,  and  in  the  rivcr  the  fount 
that  sent  it  forth,  and  in  the  image  the  original,  so  the  Father  is  in  the  Son 
and  the  Son  in  the  Father,  as  he  says,  '  He  who  hath  seen  me  hath  seen  the 
Father',  and,  'I  and  my  Father  are  one',  and,  'I  am  in  my  Father,  and 
niy  Father  in  me',  being  numerically  divided  into  a  dualit\s  and  being  so  in 
hypostases,  but  in  that  they  are  one  in  nature  restricted  to  one  Godhead  ») '. 
Next  the  second  question,  '  Wliy  and  in  what  way  do  we  say  that  God  the 
Word  was  humanized?'.  The  defence.  fiut  now  it  is  reasonable  to  consider 
why  and  in  what  way  we  say  that  the  only  Word,  the  Son  of  God,  was  huma- 
nized; for  this  is  the  second  question  that  you  put.  But  we  without  going 
outside  the  divine  Scriptures  say  that  the  reason  for  which  lie  shone  upon 
and  gave  light  to  tliis  world  by  the  Coming  of  his  Humanization  in  tlie  flesh 
was  that,  as  in  Adam  we  die,  so  in  Christ  himself  we  might  live-,  and,  as 
it  is  Said,  «  By  man  is  death,  so  also  by  man  is  the  resurrection  of  the  dead  »'. 
Since  Adam  was  condemned  to  death  after  the  transffression  which  was 
committed  through  the  deceitfulness  of  the  serpent,  and  heard  the  words, 

1.  Thes.  12  {P.  G.,  LXXV,  181,  184,  185),  put  together  frora  several  passages.    See  note  on  (ext.  — 
2.  ICor.,  XV,  22.  —  3.  Ibid.,  21. 


16  .LETTERS  OF  SEVERUS.  [186] 

vio^   ^/o  .) .  iS   ^^)1  )K.n\-i;   J^^icla;    v^oi   f-«.^   -Jo-^k«  ^/o  oi.^a^  ^« 
'^  .'^vo  .^x^,I^^s.:>o  jKn^s^Lsto  jK^o^;  )  ^ » ;; v>o  ...  i^^soi  )-,.°vn\o  )-^i> 

)»*J>wa/;    \..i.jx.4  j]/  .jLöJLio  JJo  ;^.  It^i-/   jJ  •JVJ'J  v^?   °^-^?  ^'^ 
^^_d;    ooi  jot_^    jtsj^io    j--.,—.^—   ♦■■''^   °9'    'V^    ^♦^.   )-t-^   °°l   -.^Ä^'pö 


«  Dust  tlioTi  art  and  to  diist  shalt  thou  return  »,  and,  «  Cursed  is  the  ground 
in  the  work  of  thine  liands  »,  and,  «  In  the  svveat  of  thy  face  shalt  thou  eat 
thy  bread  »,  and  Eve  too  was  also  condemned  witli  liini  byhearingthe  words, 
«  In  pains  shalt  thou  bear  children  »  ',  so  with  us  also  who  are  Sprung  froni 
them  the  charges  of  disobedience  have  been  confinned,  and  we  ourselves 
are  dust  and  to  dust  we  return,  and  we  are  condemned  to  the  curse  and  are 
creatures  born  in  pains  :  and  from  that  time  we  have  been  in  subjection, 
being  subject  to  lust  and  to  tiie  varied  pleasure  of  this,  according  to  the 
saying  of  the  lilessed  Paul  -.  For  it  was  right  that  against  the  cunning 
contriver  of  evil,  the  serpent  and  the  destroyer  of  our  life,  we  should  contend 
witli  him  with  the  same  weapons(?)'  with  which  he  deceived  those  founders 
of  our  race  :  and,  since  it  was  not  the  part  of  anotlier  power  to  annul  the 
punishment  fixed  by  our  Lord  himself,  he  did  not  send  an  envoy  nor  an  angel, 
but,  as  Isaiah  cries,  the  Lord  himself  saved  us  \  The  only  God  the  Word 
who  is  before  the  ages,  the  power  and  wisdom  of  the  Father,  in  whose  image 
he  created  rational  man,  became  flesh,  I  niean  man  according  to  the  words 
of  John'\  not  that  he  was  changed  into  flesh  (far  be  it!),  but,  while  he 
remained  invariable  as  God,  he  himself  assumed  the  whole  of  nie  by  a  true 

1.  Gen.,  III,  16,  17,  19.  —  2.  Tit.,  iii,  :i.  —  3.  The  subsUintive  has  perh.  fallen  out.  —  4.  Is.,  Lxni, 
9.  —  5.  Joliii,  i,  11. 


fl87]  LXV.  —  TO  EUPRAXTUS.  17 

)•,  "n  '>  .-jNjL^f.o  jJ^oK^;  jf_>h^a^;  otJL^o  •.J.Jl^ho  U-^oi  ^^  'fCO^i/o  .oi^^V-^cls 

00«  .jja^«-»  jooio  |t>CQ.^  s-i  ffii  j^V-^  oot  ÖU^;  .'CX-^K^/  .  i  «"^  I*^^  vd/;  >^öi 
^jKa  ^^o  .-^^Ä^/  oC^o  ouio  );a^v^  JS^|.io^ö  o^o  ..|;Qu^  )ooi  V*">x 
^js^^^i^   '^JJLX.S  ^VKS.;   ^^Vo(  ^v^/t      j-L3u/    -'lloia^ai^i   \.)[«s>  (x^cl^  joot    ivi 

1.  Here  is  writlen  in  marg.  "■i"  ^y»^^.3o  ^y."n,3o  »^t^^^  ^N  »..■«ii.s ;  Iml  thore  is  nothing  to  sliow 
to  whal  it  refers.  —  2.  Ms.  sing. 


and  hypostatic  union,  but  still  without  the  sin  wliich  had  come  in  lipon  us ' . 
For,  immediately  after  Gabriel  had  made  announcement  to  the  Virgin  and 
said  to  her,  «  Rejoice  greatly,  thou  that  art  made  glad,  the  Lord  is  with 
thee  »-,  at  the  very  moment  of  time,  we  believe  that  God  the  Word  himself 
eame  to  dwell  in  her  woinb,  and  was  incarnate  of  the  Holy  Spirit,  and  of  the 
very  leaven  of  the  holy  Virgin,  in  flesh  of  our  nature  possessing  an  intelligent 
soul.  For  he  says,  «  That  wliich  is  born  in  thee  is  of  the  Holy  Spirit  »  ', 
since  the  Iloly  Spirit  operatively  effected  the  fertilization  of  the  concep- 
tion,  while  Mary  contributed  the  birth  according  to  the  natural  manner  of 
mothers.  Wherefore  also  the  period  of  conception  was  one  of  nine  months 
(for  he  says,  «  But,  when  the  days  were  accomplished  that  she  should  bring 
forth  » ^),  and  all  these  things  were  devoid  of  phantasy^  since  he  who  was 
conceived  took  the  seed  of  Abraham"  :  for  a  descendant  of  Abraham  is  the 
Virgin,  who  also  is  of  our  nature,  from  whom  the  Lord  took  flesh  and  became 
a  habe.  For  he  himself  became  a  habe,  and  the  habe  was  not  first  formed 
separately,  while  he  afterwards  came  to  be  with  him  by  way  of  indwelling,  as 
thosc  who  divide  him  into  two  natures  say.     This  unsound  opinion  is  reject- 

1.  Marg.  'everything  that  is  is  included  in  tliat  which  lias  past,  and  in  llio  lliings  (hat  are  presenl 
and  in  the  tliings  that  are  future'.  —  2.  Luke,  i,  28.  —  3.  Ibid..  35;  Matth.,  i,  21  (?).  —  4.  Luke,  ii,  6. 
—  5.  ^avTotala.  —  6.  lieb.,  Ii,  10. 

PATR.   OR.   —  T.    XIV.  —  F.    1.  2 


v"b. 


18  LETTERS  OF  SEVERUS.  [188] 

yoou^  JlQ-3LVf.^x^  ooi   vs/o  -.j-CMio  I',  Oft  '■N.      o^löKjil    | » 1  ■>;   t~*-^  ^^'^^^i 

j,J^^)^-^0    }jlJV.^;    OMl9J;    jjLSi^/;    •.^Ol    j.^v^f.^    -.j-^jo    ),  m  '»N    v^IÖKa/    I  »  l.Ti» 

jLusoi  •J^^^Xw>f    jio^i.^^   )^^Sl2^  ou^   J^.«.^^  s^   f.3o   :)f.,fla^  ioJ^  K»  i  «; 
jJ/  .Ö(.jl:)0  v^.ixiJ   .-)o(.^  jbifrooo  ^otoK^/«  s^öi;   )~«iaA   ^^  oJ^  .)J^oK_a^ 

1.  Ms.   >31q-Csm.I. 


ed  by  tlie  blessed  Paul  wlieii  he  says,  «  For,  since  tlie  cliilJren  partook  of 
flesli  and  blood,  he  himself  also  similarly  partook  of  the  same,  in  order  that 
through  dealh  he  might  destroy  him  who  hath  the  power  of  death,  who 
is  tlie  devil  »'.  If  then"  he  partook  of  flesh  and  blood  similarly  to  the 
children  and  in  tlie  same  way,  it  is  piain  tliat,  as  the  soul  of  a  man  is  born 
with  its  own  body,  though  in  its  nature  it  is  incorporeal,  but  is  nevertheless 
reckoned  to  be  one  with  it  because  of  the  Union,  so  too  he  who  was  born 
is  also  said  to  be  united  to  the  body  that  was  l)orn  that  has  a  rational  and 
intelligent  soul.  And,  as  you  do  not  sa}'  that  a  man's  soul  passed  into  flesh, 
although  it  is  united  with  the  body  by  an  original  union,  so  also  no  one 
says  that  God  the  Word  was  changed  into  flesh  and  endured  the  process  of 
mingling,  because  he  is  hypostatically  united  to  a  body.  Wherefore,  when 
he  was  born,  he  made  the  Virgin  the  God-bearer,  but  he  did  not  receive  the 
beginning  of  being  God  and  being  lield  as  such  from  her,  but  in  that  he 
became  man  he  writcs  her  as  his  molher.  Hut  he  did  not  pass  from  being 
God,  although  he  took  that  which  he  was  not;  but,  as  he  remained  that  which 
he  is,  so  also  he  became  truly  man.      That  the  body  which  he  united  to 

1.  llel).,   II,   l'i.  —  2.  äpct. 


[189]  LXV.  —  TO  EUPRAXIUS.  19 

,»,^^j  l't-«^  1°°*  -o»oK_/  ),«„aL.oo  jJ  ^j  qAj  .'().jü^)  K-.|V-v^  jooio 
..otiojlo  )-»I^..^sX  ^o;  ^QJ5;  V-o^  'r^l  .|jjl^j  o(\^  t^  ^  .>-oi  J-i^*-.  -.oüi^ 
0<..J,  °>-J  000(  yfc^^la;  vQ-iöi  ♦-'«-^  yOOl^  oKj>_io  .^^.-.|^.£Q_./5  )^»ii  ^jo 
)jL^CS.aJiO  .-ÖwOCU.-ä/j  uC^  J^-,/  jjL^^QJi;  jooi  -yjicl  sS/j  «6»  ^.^oo  -jL«^^; 
.•loot  öuK-./  jK-CS-icuLio  JJ  o/  jjooi  jJ;  ^;  qJ^  .öi^.2LXo/  oolj  u>.^  K^/ 
owi^as  ooi  3/;  jjiau/  -JK^iul^o^o  jJ/  .^£a/,JL<^ci3/;  s^o|a^^^bö  IS^^io  yi_/ 
)-«N^;  V-..^  omlSü  JaLtl  );oi  s^oi«  ^oi  JLa.!2uflD  -.oi^KjL/  )jlj^;  ^ö|o  JL^^« 
yoy^   .öt-K-./    Jl^Jj/;   ^^^^   .V-01   1^-^-J^^.io   JJ/   .6i-N-/    )KA.io   jJ;    oA 

^V^/  |^,^^<«  oiloo«.^  ^';  vj  -JJ-.-^  I  KAjLS^K.m.^0  jl^s..^^wJ^:)0  ).jl2j 
jJ  )  J.  ■»  •>  ""^«^  jJ^^_a.^;  )-i^^;  -'l^i— >--^  l;oi  ^<M  l-iocx  jJ;  '.looi  jjooi  ^J^w^« 
•  .JjJV^  )oo(   jKJ^^^o  |oC^   j^t-^'-«^  JSs.^).^^eLk.^  ^1-^  '\-^fJ  joC^;   )^aju>< 

1.  Ms.  om. 


hini  was  not  without  a  soul  is  certain  from  the  words  of  tlie  ans'el  :  for  he 
Said,  «  Rise,  take  the  bby  and  his  mother,  and  go  to  the  land  of  Israel,  for 
they  are  dead  who  sought  the  boy's  soul  »  '  :  concerning  which  he  also  said, 
«  I  have  power  to  lay  it  down,  and  I  have  power  to  take  it  again  »  ■.  But  it 
was  not  without  intelligence  and  imperfect,  according  to  the  statement  of 
the  proverbs  of  Apollinaris,  but  was  in  fact  intelligent,  as  indeed  the  very 
term  'boy'  and  the  fact  that  he  was  named  'man'  is  enough  to  show  this 
same  thing  :  for  a  boy's  soul  is  not  without  reasi>n,  but  it  is  reasonable 
because  it  is  human.  However  this  very  same  thing  is  also  clearly  shown 
even  by  the  sacred  writings  of  the  gospel;  for  it  said  of  bim,  «  Then  he 
began  to  be  distressed  and  grieved,  and  to  say,  'My  soul  is  sorrowful,  even 
unto  death '  »'.  But  it  is  piain  to  everyone  that  distress  and  grief  happen 
to  a  rational  and  intellectual  soul.  But,  if  they  say  that  the  Godhead  of  the 
Only  one  took  the  place  of  intellect,  this  is  in  truth  a  thing  without  intel- 
lect,  for  US  to  assign  the  passion  of  distress  to  the  impassible  nature  of  God. 
Accordingly  tlie  Only  God  the  Word  became  perfectly  man,  that  he  miglit 
bestow  upon  us  perfect  salvation  :  for,  as  soon  as  he  was  born,  he  did  away 

1.  Maltli.,  II,  20.  —  2.  John,  x,  18.  —  3.  M;iUli.,  XXVI,  28. 


155  r  a. 


20  LETTERS  OF  SEVERUS.  [190] 

:|-.c.xi;   o«J^^   1*^    ^/j   o6«   :^£Q..^i/;    jo«-^;    )tC^.io  >-otoK-/;   ooi    ly^is^ll 


JL-3 


jLlo  fcoLÜ  vs/o  -J;©»^  ooi  yjöi-floo  .^Al  joi^;  ^'^..^^.io  ■.K^C^i  ^j   yo\^ 

•  .J^lt-top  ^;  v>>^  •i-'^??  oiJ^«  «t^a.s  I ..  0  >v>  |-*V.^  «oioK«/«  oöi  .j^o^^ 
s^öi  :).^)a^^  oÜSj^  looi;  «öi  )Lo^^  if^v^l/;  oö(  jooi  v^oioK«/  )->po;  JJ  ol!^; 
^^tJS>|l  J^nXlII^'.^;  s^6(  looi  )^^^  jJ  •.öu>^^/  jl  >  I  »  1  ^;  |  '^^  '  -  ot.^«^;  >3/; 
^^  «Ol  )jV  ,..  V>  ifJS-.;  «öl  >^/  -.llo,^;  OOI  )  1  «,V)'p)0  jfl^  ^;  y/  .}  «Ji.^ 
.)io,.w>«  |V-2>>.'  K^l  1^  -.01.2  .  0 1 VI  »oi.^;  ^wC^/  io^  "^  ."Wi^  •j-'^'t-^  VimV) 
.yoooij  |oiJ^;  )"*-J^;  )jl^CS.<ijl  yoou^  oou  '.«oioN  ^'f>;  >  «\ ./;  t-'^^  r^l 
•>)jü^3  jooi)  ;K_3  ^^  .'I-mO«  ,.wi^  q^oKjl/  ) . 'i  -I  Kvi  .  (y)\;  ^^^^  ./ 
It-o-io/;  «öl  ''^oKJajj  ^  y£>'if   jJLaLl*/;  «öl  "^^i.^s^o  .JJ^^lj  jJjoA  oolo 


tlie  punishment  laid  upon  Eve,  who  was  first  led  astray  by  tlie  serpent.  If 
Emmanuel  liad  not  been  born,  who  is  the  Word  of  God  who  took  llesh,  who 
according  to  the  saying  of  the  prophet  '  removed  weeping-  from  all  faces'  ', 
thc  curse,  «  In  pains  shalt  thou  bear  children  »  ",  would  not  have  ceased  : 
nevertheless  it  ceased  because  God  was  born.  Further  witness  is  borne  to 
this  by  the  uctual  unerring  words  of  the  gospel  also  :  for  it  introduces  to 
US  the  angel  saying,  «  1  announce  unto  you  great  joy,  which  belongeth  to 
all  the  World,  that  to-day  tliere  hath  been  born  to  us  a  Saviour,  who  is  the 
Lord  Christ,  in  the  city  of  David  »'.  Mark  clearly  tlial,  if  it  were  not  that 
he  who  was  born  was  the  Lord,  the  joy  that  came  to  all  the  world,  which 
is  also  the  joy  of  the  whole  race  of  men,  the  curse,  «  In  pains  shalt  thou  bear 
children  »,  would  not  have  ceased.  But,  if  the  birth  is  the  cause  of  the 
joy,  she  who  bore  is  also  free  from  the  punishment;  and  thenceforth  the  joy 
uecessarily  passes  to  those  who  believe  in  him  :  for  he  said,  «  Those  who 
received  him  he  gave  them  power  to  become  sons  of  Gud  »  ',  those  who 
attained  to  the  adoption  through  tbo  Spirit,  after  he  became  man. 

And  next  the  third  question,   as  to  liow  we  should  understand  Paul's 

1.  Is.,  xxv,  8.  —  2.  Gen.,  iik  IG.  —  :i.  Luke,  il,  10.  11.  —  'i.  John.  I,  12. 


[101]  LXV.  —  TO  EUPRAXIUS.  21 

jjLSu/  •.jJ^CS^xx^  oübw  ^t-^/  j-io^a^;  jjj.^  ^"^^^  ^i^oi  •  >  i  «\j'Km>ft  t^^' 
:t.^a^;   Jt-Oo/j   -öj  ^^   jü/   jJj   ^j  "'^ii.^^io  .)  ..,.av>  r-^o^.;   )-^üj   ^^^  i-~^; 

K-»)  v^o  t  n  ^^  6i_>^sw</;  —öl  .K^)  I  VI  *Q->^  o<"3  V^^?  '-t^/  1-3  vfooJ^o.^ 
ts—Jl  ^\  ->.^  jJ  .'jLbojo  j^m-xs  ^.  «sloK»./  jlrt  ^  .^  n  •>»  —öi;  U-^^l  .I^JJLOO 
) « (n^vjL3o  l^jQ^o  oC^o  p  .);oi.I^3K^  jJ;  )ia-t..w^^  . ■  K-)jl2u^^mKjl^  jJo 
o/   u  >_iö6v_jj    —öl  .•  >oa_jL_^    JJ;    )  I   «  "^X    r— ".^   — oi    j-^V^QJ    .övJLio    >n  «  ..j 

1.  Ms.  .i.5'livo>xi-  _  2.  Ms.  ov«a»«.j. 


saying,  «  In  him  all  tlie  fulness  of  the  Godliead  chvellcth  bodily  »  ' .      The 
defence. 

In  the  same  God-befitting  frarae  of  mind  let  us  also  iinderstaiid  (and  that 
is  what  in  your  third  question  you  thought  good  to  ask)  the  words  which 
the  wise  Paul  wrote  and  sent  to  the  Colossians  about  Christ,  how  that  in 
him  all  the  fulness  of  the  Godhead  came  to  dwell  bodily;  for  we  do  not 
understand  the  expression  'in  him  dwelleth'  as  the  supporters  of  the  impiety 
of  Nestorius  wish  to  understand  it  :  for  these  say  that  the  Word  came  to 
dwell  in  Christ  by  war  of  indwelling,  as  in  one  of  the  prophets.  But,  lest 
any  man  in  consequence  of  the  Statement  that  he  came  to  dwell  decline 
from  the  proper  opinion  and  reckon  the  Incarnation  of  the  Word  a  mere 
indwelling,  as  happened  in  the  case  of  a  man,  Paul  is  sufTicient  to  mect 
this  false  tenet  when  he  says  that  it  came  to  dwell  in  him  'bodily',  that 
is  hypostatically  and  naturally,  even  as  the  Statement  that  he  similarly 
partook  with  us  of  flesh  and  bloud"  unconfusedly  aiid  immutabl}',  in  a 
Unity  that  is  not  dissipated,  all  mingliug  and  phantasy''  being  far  from  it ; 
for  it  is  allen  to  a  bodiless  nature  that  in  consequence  of  its  union  with 
a  body  it  should  be  mingled  or  changed,  a  thing  which  in  its  nature  does 

1.  Cul.,  II,  9.  —  2.  Heb.,  11,  11.  —  3.  fx-jiarjia. 


155  r°  h. 


22  LETTERS  OF  SEVERUS.  [192] 

vQj^-N..^  aj»V;  oöi   .-lloT«  mvi   ÖCS.J  ^^   wCS^^  ^/o  •.|->t~^'w^;   ).^ax£ 

1.  Ms.   I^»■».«^v  —  2.  Ms.  oowi». 


not  touch  auything  bodily.  As  to  the  fact  tliat  tlie  word  'dwell'  is  also 
used  of  tliose  ^Yho  are  hypostatically  united,  we  have  the  testimony  of 
tlie  wise  Paul  himself;  for  in  ^Yriting  to  the  Gorinthians  he  said,  «  We  know 
that,  even  if  this  cur  house,  our  tent  on  earth,  is  dissolved,  we  liave  a 
building  from  God,  a  house  not  made  with  hands,  tiiat  ahideth  for  ever 
in  heaven  »'.  As  we  are  said  to  dwell  in  a  body  as  in  a  house,  so  too 
God  the  Word  is  said  to  dwell  in  a  body,  as  being  hypostatically  united  to 
a  body  tliat  has  a  rational  and  intelligent  soul.  But  he  said  that  all  the 
fulness  of  the  Godhead  dwells,  that  is,  not  one  Operation,  nor  yet  a  partial 
grace  of  the  Word  himself,  as  took  place  in  the  Inspiration  of  the  prophets, 
but  the  whole  hypostasis  of  the  Only  one,  although  he  is  raiscd  above  all 
limitation,  he  who  imparts  tens  of  thousands  of  Operations  to  others,  and 
distributes  graces  by  way  of  gifts  as  from  a  fountain. 

And  again  liie  fourlh  question,  as  lo  hdw  il  is  tlial,  if  we  say  that  the 
Trinity  is  one  nature,  and  also  confess  (ine  incarnate  nature  of  God  the  Word, 
we  do  not  also  ^ay  that  the  Father  and  Ihe  lloly  Spirit  becanie  incarnate 
will)  the  Son.     The  dcfence. 

1.  II  Cur.,  V,  1. 


[193]  LXV.  —  Tu  EUPKAXIUS.  23 

>^ö|-sj    :iV-^/    ^*-*-'/    ^^    )i-^)^^^-^  )^«w.)_i^-..Ji»;   |;oi  ^s/i   ^-;   '"^^'»~^^ 

^Oi  ^A^oi  jls/o  '.j-i-aü;  oi^JS.^0  ^/  ^,i,.  nN'>^  j^»/  ^io  oi^o  ..)_öiSjs 
\^  ,.  ii ^;  oot  vj;    •:«)-00t   JKasoi  J;o«   ^j   ycoil^  ^^»-^  .y» « '^s^.al^  X'^^ 

.jKjuit^  )lQ-.^>-w^i  ö(.^l^/    )   «   mo/    jt^f   -.Icx^il    )j^oi  ^^;   /"•/?    '-^t-^! 


1.  Ms.  0*150- 


Since  you  have  said  that  this  also  is  impiously  said  by  some  men, 
that,  inasmuch  as  we  believe  that  God  the  Word  was  united  to  flesh,  tlie 
Father  also,  inasmuch  as  he  is  named  as  being  of  the  same  natiire,  is  neces- 
sarily  said  to  have  become  incarnate,  and  the  Holy  Spirit  also,  we  fitly  say 
what  we  can  and  what  we  have  believed,  fixing  our  niind  on  the  divine 
Scriptures,  and  not  crying  from  the  earth  according  to  the  prophet's  saying', 
nor  yet  making  iip  things  that  come  from  our  heart".  But  this  objectiou 
has  occurred  to  them  in  this  way.  If  so  be  that  Christ  cries  in  the  gospel, 
«  I  am  in  my  Father  and  my  Father  in  me  »%  and  Paul  again  says  that  the 
Son  is  the  Image  of  the  invisible  God\  and  the  Holy  Spirit  also  the  image 
of  the  Son,  in  that  he  said  of  those  who  liad  been  admitted  to  the  adoptiou 
as  sons  by  the  Spirit,  «  they  became  conformed  to  the  image  of  bis  Son  »', 
that  it  might  be  shown  as  following  from  this  that  the  Holy  Trinity  is  one 
essence",  when  it  is  said  that  the  Son  became  incarnate,  how  can  we  not 
also  allow  that  the  Father  and  the  Holy  Spirit  (oo  became  incarnate,  inasmuch 
as  they  are  in  the  Son  and  appear  in  him?  This  is  what  these  say.  But 
we  say  with  intelligence  :  These,  my  good  men,  are  the  words  of  those  who 
confuse  the  hypostases.     But,  if  the  Father  is  the  Father,  he  never  passes 

1.  Is.,  XIX,  3  (?).  —  2.  Jei-.,  XXIII,  16.  —  3.   John,  xiv,  lo.  —  i.  Gol.,   i,  15.  —  5.  liom.,  viii,  ■2!i.  — 
6.  o'juia. 


155  V«  a. 


V  2;i2  v° 
(I  167  r.) 


24  LETTERS  OF  SEVERUS.  [194] 

)— ©;  vS/o  :j,_s  loij.  jJLJLio  ^oKio  jlo  :«oioK-/  )^/  )_s/  ^;  y/  .^oul^/ 
|>oaJLO   la\  jjLJL^  JJo  :o(!^;   |vioir>^   JL^oa   jJjo    ^  -| >-  -  ^ "   jolo^o  \.a^yjo 

-oioK-/;  )j;Kio  ouio  f^x^;  JLjV—/  jLieoJLO;;  jo^^  l-^tcJ^*;  j-iOA  ooi  -Ji-s 
s^oioK-,/;  oöi  OOI  .'»-ojoJ^-,/ jLst^-wjLio  jJ        .-oio)^/    ^^,  N«\.  «>  ^.   ^^..^^io  o^o 

OOI    V--.^    Q^     .wOJoK-./    jwiCL^,    OjJ^  Q-.OOI    0^3    ^_iO    joj    ja\^»jL^    JJ     ).^i0^i 

v*öi  oiü>>  looi  If^m-M  -Jooi  ■^otots^l  V-~^  o^  -J-^sc^)  ^oioJS*-/  oi^;;  oöi 
i-fc^  CTi.vi'^  .).N:i.Ni  ^Oioh^l  jooiJ;  jooiJ  jJ;  looi  ).o.»Va'  -Joot  >.*oioK_./  oöc 
V-.^  Ijp/   •)-ic^>   joot   -oioK^/   )o6|       K.^)-3  i-*^  o  I  v>;   .|.^aA.  ^otoK_/ 

K-.)L)^o  :|lQ_iojo  IbiCLito;  ^(x^  jJ'»-"/  JJ^Q^;  :)>aisi  o».^»  ^»-^  l-^'^)  ^^o 
|.:>aXi|!^  «oio^io^o  :^,.iCL^o^   »oo       .-j-io^o  io»j    )JV— /    j-io^j-s  )ju>q-.o 

^^0    t-^Ck^    t^  :).^JL^1    yJU.)    OÖI    Id)^ 

^  «  v>t  n;   ^öi    jlo^;  ^^    >.  ^N?  jJ 


into  the  Son,  and  the  Holy  Spirit  also  remains  fixedly  and  without  trans- 
formation  in  his  own  hypostasis,  and  does  not  pass  into  the  hypostasis  of 
the  Son  :  but  the  divine  Scriptures  have  said  that  the  Son  becaine  incarnatc 
and  became  man,  and  it  is  on  account  of  the  co-essentiality  that  the  Father 
and  the  Holy  Spirit  are  said  to  be  in  hiin,  not  in  order  that  \ve  may 
dissolve  and  confound  the  hypostasis  of  the  Father  and  of  the  Holy  Spirit  in 
the  Son.  But,  if  the  Son  is  the  Image  of  the  Father,  the  very  name  'image' 
shows  that  it  is  understood  to  be  the  imagc  of  another  hypostasis  separate 
froni  ilself  :  for,  if  it  is  an  iniage,  it  is  an  image  of  some  one,  and,  because 
it  is  an  unvarying  image  in  all  points,  it  is  not  therefore  the  person  himself 
of  whom  it  is  an  image;  for,  if  it  wcre  the  person  himself,  it  >v()uld  fail  to 
be  an  image,  for  of  wliom  would  it  be  an  iniage?  Suppose  a  man  delineates 
and  copies  a  design  and  pattern  froni  an  original  talilet  on  to  another,  and 
draws  it  corrcclly  in  all  points,  and  makes  the  copy  like  the  original,   in  no 


[195]                                          LXV.  —  TO  ELIPRAXIUS.                                               25 

\yy  n  m/o   )jQ_^*3/o    JJ/   :)._ia_.^jL;  ),.vt3L(p)^o  l-io^^ 

).^Voi9   Jv<  -'<v>^  :|)^^qjl^o  jtooaiX)  ^'^..•^!^^^ '^«^;  U^-^l           .-JN  v>r>  n  -lo 

ou^o;  ^-^'Z  V^)-^a^!    y->/o  :)-^t-^  |K.,<lm,.a  ji)—»  ^^;  yOJot  ^a^^J  jJ 

:yQ_j/    l-x^l   '«^f^   U^r**?    )-'°-*?  oo«    °/    Wsl   Ju.»   ooi  )jl-/;  .y»).'^ 

oui-^i  )_a_JL-3l  a-i>  oöi  'fooi  )jl./j)  jloot  i  m  >»  ^^:i».^sj)0   ..^.U/    ou^; 

)i>—    '"'^.„^^-io    .'^aU/o    oK^1/i  .vOouVKjs; 

^^ioo  :y00t.-V)Ss_s;  )i^..^^poo  )1K^)^ 

)..ao  \  »-^    >jOif)   «   1  m  I     :);ot    ^K_3 

<xi/   v^/    )^/   :)K,of>|,  ?i  v^oin  «\  -^  n  lo 

vJLti;  j.3;  o6(;  i^'^oK'iinVi  K_)_2l^;  o6i 

.      •-•  "^ * ;    .  «  \oi  o(J^   K_/o  oi-^oJ^I  ^h,  x^^^l  ^-«oi^^  )  I  nn  »  '>  «  ■■  '«'Mi; 

^^oi  oj^  K-,/  >opo  ^^^^  K*}a-o;  oöi  ot-3  o»J^   K-./    |-^Äo)_s  ^o^^^;    oö» 

)ioi    ^^o     oJ^o  .-oijoJ^^    ...«•<'*;  o^o  .'01)0^^13  ^oi^J^/;   «  « \  «/ 

|wM«^.f^A^  -^ffft -s)/.  ^  .  ■■ -»«N/^  J -sjl  .'^m  -.1/    )-3/;   «  I  ,y  i'ro  );oi  ^^ 

1.  Ms.  ^^y.  —  2.  Ms.  om.  —  3.  Ms.  q-viaU/o  aa^sL;.  _  4.  o  init.  ins.  later. 


point  falling  short  of  tlie  pattern  that  was  first  desigiied,  but  makes  the  colour 
and  form'  and  stature  and  size  and  pose  of  the  limbs  also  alike,  and  those  who 
see  it  for  the  first  time  do  not  know,  if  one  may  so  say,  which  is  the  original 
from  which  it  was  drawn  and  desie:ned,  on  account  of  the  exact  resemblance 
of  the  appearance  in  both,  and  after  this  he  takes  the  copy  and  fixes  it  on 
a  wall,  then-  will  anyone  of  right  understanding  say  that  the  original 
tablet  has  been  fixed  on  the  wall,  because  it  is  a  copy  of  it  and  contains 
all  that  belongs  to  the  original  pattern?  So  we  say  that  the  Son  becanie 
iiicarnate,  the  true  Image  of  the  Father,  who  has  by  nature  everything  that 
belongs  to  bis  begetter,  and  we  do  not  on  this  account  hold  that  the  Father 
became  incarnate,   who   appears  in  his  own  special  hypostasis  or  person. 

1,  a-/fiii.3..  —  2.  i'pa. 


26  LETTERS  OF  SEYERUS.  [196] 

^'^..^^^  .-JIsa.fiD  oo(  o.fiaJ  jK^o^o^o 
oiJ^  yil   .')^V-Ji.;   ot^  n\   «K^  qJ^; 

>  t,«,.M.iij.^  .)loi°>\....KiLbo  jl    jjujxs 

)£<^v^  .o.mJj  ^o-*-^;   oöi;  ji.a-.^^t.^       jJ^s^s.^; 

)^^;  -.j^;  ^X3  <^oi  ).^^f^  ^M«  ^       'V^!   l-io^!   ou^w/   j^I^   ^^>   ^^ 

» . ia^....\ .5  )»\ .  q\o  .^ooi«  ÖuK^/       )t-^^  qJ^o  .|-bk^^  )-^a->t-^  .>  Ji  \')\ 

1.  Ms.  with  lull  stop.  —  2.  Ms.  o'w 


What  Iias  been  said  is  intended  as  an  indication  of  tlie  subject,  in  order 
ihat  the  understanding  may  receive  a  defective  and  obscure  example,  because 
tlie  whole  force  of  the  example  does  not  follow  in  the  footsteps  of  the 
truth,  since  liere  the  image  is  without  soul  and  immoveable,  and  is  limited 
by  the  appearance '  of  colours,  but  above  there  is  a  living  and  moveable 
image,  suprasensnal  and  unlimited  and  without  appearance',  and  possessing 
immutabilit}'  by  nature.  But,  if  we  look  into  the  divine  Scriptures,  we 
may  through  the  mystery  that  has  been  richly  revealed  in  them  by 
another  example  also  receive  an  Illustration  of  what  is  stated.  It  is  every- 
where  known  that  nur  speech"  is  the  ofTspring  of  our  niind,  and  not  the 
ofTspring  only,  but  also  the  clear  image,  which  represents  the  disposition' 
that  is  in  the  depths  of  the  mind,  and  with  the  speech  comes  forth  also  the 

I.  ayfi[Loi.  —  2,  Wuril.  —  3.  otaöeai;. 


[197]  LXV.  —  TO  EUPRAXIUS.  27 

Jt^o^l  ^^   vOfo   .).^a3;   )^09    ^^/       jn'^'i    ^;   /«....i-o/;  .jjoo«;    ).xk^oa^^i 

^  jja^M.  ^j^I^jJ  .-jitA;  Oii^;  öuK^/       Ji'O^J  -»-o«  )K.-uu;olK.io  : )_«V-ooi.^>.io 

|_ä^_<j-;boo  )^.SuJ  JLß;  yO-JL^o/  o^^^jl;  vOJÖl^  ).^oUj  jupo  :|itJij 
|,^to>o;  jtC^iwia^  'pö/  »ju/  jlo  :).jJLJtio  >«w^al&;  001  ^  °->^°  : ) Ki»^o.jLia\ 
)^o°^  0/  :jJ)^  vN^t;  oöi;  |K.X:»QjL:>a.3i  ^6t  loi^ts^l  h^l vo  1  n»  :)joot  ^^ 
;a.J^^^  ]1/  :)v>oi  n  >  ^oioK^/t  o|J^  pö/  :jLo  ,_<k^  )KS.>oj>  öt^  »fi'°>i;  oöi 
''^.^s^o  .jouSs  |^Jiwio;  )j);  ^^^^^.ioo  ^'^.iK.i»/  |jL3ot  .JK-iOOJLiOj  jji^io 
peu^  .■>i.'^  ;a,M^.a  ooi«  y-lo  ^^^j,JL^S.\ ^too  jJo  J^) v>o  1  n  ia.J^^^  001; 
>n'qi  h  061  )-^oi  0/  oi;a^^  JL-a/  aJ^o  .-»m  •>!/  öui^o  jKJ^ol^;  )^a»:>Q-5 
joi^o  .)oo(  )v-m.-3  JK2b^.^  -.^JL^a^;  ou^^^  l\^  y^l  jJ/  .Ijoi^  ^ioJ^^/ 
J^lf^ox^;  m6i  ^   -'j^'t^/  ick^  l-<t^/   >-•/   -.looi  )ot^  loL^o  .)ooi  s^oioK^/ 

1.  Ms.  C^iii^Coo- 


breatli'  of  the  mouth.  The  example  is  defective,  and  is  a  kind  of  similitude 
aud  shadow  of  the  truth  itself  for  those  who  are  able  to  listen  properly  and 
intelligently.  However,  as  our  speech  comes  out  through  the  organ^  of  the 
voice  and  moves  the  hearing  and  passes  inside  him  who  hears,  and  no  one 
says  that  the  speecli  which  is  begotten  by  the  mind  exists  hypostatically, 
the  speech  which  enters  into  the  hearing  of  him  who  hears,  or  says  that 
the  brealh  which  comes  out  in  the  speech  through  the  voice  exists  in 
hypostasis%  but  only  calls  it  a  help  tu  the  hearing,  so  understand  also  with 
regard  to  the  mystery  of  God  the  Word,  because  he  himself  alone  hypo- 
statically and  ineffably  and  as  he  himself  only  knows  came  to  dwell  in  the 
Virgin's  womb  and  became  incarnate  from  her,  and  neither  the  Father  his 
begetter  nor  the  Spirit  which  proceeds  shared  in  this,  but  according  to  the 
saying  of  John,  «  The  Word  became  flesh,  and  he  was  God,  and  was  with 
God  »',  as  one  with  another,  because  the  hypostases  exist  severally.  Since 
then  these  things  are  so,  that  question  of  theirs  which  arises  from  ignorance 

1.  Spirit.  —  2.  öpyavov.  —  3.  I  cannot  rencier  Ulis  otherwise,  but  do  not  foUow  tlie  argumeiit.  — 
4.  John,  I,  1,  14. 


15G  i"  a. 


28  LETTERS  ÜF  SEVERUS.  [198] 

y/   ♦)'i/   lb>.Ao;;  ot.^;    otloJ^j   .•)laa.«\.  }i   ^io;    \i]o^  oö«  vOoCbv  «oiofts-./ 

vOOtloAjiiaA  io\»^..,.5  |j/  'pofK^  ,^)  )j/  '>l\  m  -li/  jio^K^l  ö^O;  yopejlt 

•  .jiojü/    öi.^«^^    ^JuV^/   jJUb^   V-*-^  1-»  .)jL^;a*.V>   ^oioK^/   yjui/;   o)V>riLnM 

|j3l'/  ..  i.,....,>.'^too  I.A.CD0/  ^Sl^ww  •.jj.'i^;   jvi*  ^  l^jjLfiQj^x    •Jiojü/  öj^:^ 
)Ln;oq-1i   .°^\    M   JJUJ«    )  Vi  li   -^   -.looM    )^oC^    U-*^l    j^lcLk.«    )jLX>/    :|-2l«K3; 


is  superfluous  and  vain,  a  question  that  amounts  to  actual  impiety.  «  If  » 
(they  say)  «  you  say  that  the  Trinity  is  one  nature,  and  say  that  there  is 
one  nature  of  the  incarnate  Word,  how  are  you  not  driven  to  saying  that 
the  whole  Trinity  became  incarnate?  »  I  am  surprised  at  the  cunning 
rusticity  of  those  man,  as  shown  by  the  way  in  which  they  dispkiy  courage 
without  consideration  against  the  right  opinion.  We'  use  the  name  'nature' 
sometimes  generally  of  'essence'",  and  sometimes  specifically  signifying 
the  hypostasis  of  a  man.  We  term  all  mankind  one  nature,  as  in  the  text 
«  Every  nature  of  beasts  and  of  birds  and  of  things  that  are  in  the  water  is 
subjected  and  made  subject  to  human  nature  »'  :  and  again  we  call  a  man 
'nature',  Paul  for  instance  or  Peter  or  James.  Where  we  name  all  mankind 
one  nature,  we  use  the  name  'nature'  generically  in  place  of  'essence'"  : 
but,  where  we  speak  of  one  nalurc  of  Paul,  we  employ  the  name  'nature' 
in  place  of  'individual  hypostasis'.  So  also,  when  we  say  that  the  Holy 
Trinity  is  one  nature,  as  in  the  text,  «  In  order  that  we  may  be  sharers  of 
the  divine    nature  »',   we    use  the  name  'nature'  in  place  of  the    gcncral 

J.  Cf.  e|).  G.  ~i.  oWm.  —  3.  James,  lu,  7.  —  4.  II  Pol..  I,  4. 


[199]  LXV.  —  TO  EUPRAXIUS.  29 

jtC^«.^)   )v)oi  o  ^...\   ou^  J«oi-.3o  .).jUb3i^  >  I  .^V)/  )_iul2^i  l^jooji  .a.^^ 
,_w  Jl/  .yi  .v>o/  ts-.|.:^,/^^wu>  a\  •.V-fio-si'/;  ^V^o/  \j..*js  ^^;   ).^o  )joi  ^^..^j^o 

jK-O—l.     ^^     .    .•>m  Vi;      ^t^O      .-^^iiO     ^^      ^^.^y.^^;      )^0(^      I.X-JL3     ^^7^ 

f^  ■■  \  -N  oJ^  :vOO{-^lS>_>/   )_..cDo/;   öt  I  VI   i— «..^  ^/o  .vifioi.^^90  y£DaIS.aa; 
}:x\.  •\  tp)— so  )K  vn  n  ^o  ..llo  i^  i  wj>o    Jl « ..  -^o   jj/   •.^w^ji^.°>>ö  )v>ni  »•> 

mÖi.30  .-jla^ajL^  öt^K_/  )K.aLS.<w^x^  JJ   ^Of.^0L^a.2o  •.|.a.'^3l^  |.^aJLfi;   «o^J^^^ 

♦  ,^|K,^    ;)J-s;    j—o;    jLs/o  ..^'üoN.J»!    J^OJLO   JJ;    )K.I^Oo   jlo    .Jiooi^JJ 


1.  Ms.  |ta*^-:^^^. 


designation  'essence'  '.  And  to  say  tliat  tlie  Iloly  Trinity  is  one.nature  is 
the  same  as  to  say  that  it  is  one  Godhead,  as  we  are  in  fact  accustomed  to 
call  all  mankind  one  nature.  But,  when  we  say  'one  incarnate  nature  of  God 
the  Word',  we  say  'nature'  in  place  of  an  individual  designation,  and  tliere- 
by  we  denote  the  one  actual  hypostasis  of  the  Word,  like  that  of  Paul  or 
Peter  or  any  single  man.  Therefore  also,  when  we  say  'one  nature  which 
became  incarnate',  we  do  not  say  so  absolutely,  but  we  say  'one  nature  of 
the  Word  himself,  and  clearly  denote  that  it  is  one  hypostasis.  But  agaiii 
let  no  one  stain  the  divine  nature  that  is  raised  above  all  things  with  anything 
lowly  taken  from  the  example  of  Paul  and  Peter.  For,  although  they  are 
of  the  same  essence',  they  diifer  not  only  in  hypostases,  but  also  in  power 
and  Operation,  and  stature  and  shape,  and  in  the  various  kinds  of  Impulses 
that  are  in  nien's  minds.  The  Holy  Trinity  however  differs  by  the  dilTe- 
rence  of  hypostases  only,  and  in  every  point  is  unvarying  in  equality,  and 
in  the  fact  that  it  is  of  the  same  essence'.  And  avoid  that  poverty  of 
the  example  which  is  not  worthy  of  the  Godhead,  and  do  not  conceive  of 
the  Word  as  without  hypostasis,  nor  yet  of  the  Spirit  as  being  dissipated  in 
the  air  ^. 

1.  O'jai'a.  —  2.  är^f. 


15G  r  b. 


30  LEITERS  OF  SEVERUS.  [200] 

o6i  .■j-.f.^www«   ooi  «JLsl/    jK^a^   JLia-/;    -oi  ''^-^*^^  -.IjLioJij    jJjoA   ool 

JUt-sl/  v--^  vj  .jJ^^^o-L—io  tto»Q-3  s»otoK-./;  .)-.^^^^.  oo»  sjUj'I/  jl^ab. 
),  '*■>  -^  :o-£QJ     >oo(f_3/;   o{.^ijo   ; >  (ft  i  ^\   i^..,^   \.jSoy^  )->-aaV)    )Vq-cd/   w^; 

t^^^  yju»  •^-^/    i-^!>^    ou^^f     (^^oi^j  V"?*^   >  i,  -^NtN^;    ^~«^^/    X'^'^"'^- 

>ooti_3/;   l^ijj   »"""^  ^öus  .jooi    ^^^;       )-i--3;    w»    )K.*Jt-.i   .^J^euJ^   ^aa)l 

po  JJ/  .),.  ^\>V)  jooi  ^_*J^oi^  ^o(,lS.  ).  ,.  ,1,  :>j  )pot-=>  '^;  jJ^/<)  .^o<A 
wuü;j  «K.io/  JjLiCLfcj  '^^'^  ^f  T^^  '^^l  ^^^—  o«^  ^«-»V^l/  ts^\  n  .\  m 
0,01  ^  :).2a.jL^w^  oü^  l'^ln   o(.a.«^j   poju^;   It-^^  rj'^«  »!.tO   ji^o^io^.   )K «  -^-^ 

1.  Ms.  om. 


Next  tlie  fifth  queslion,  as  to  how  the  Oiily  one,  who  is  a  quickening 
blessing,  was  termed  a  curse'.     The  defence. 

W'e  will  now  go  on  to  give  you  an  ansM'er  with  regard  to  the  fifth  questioii 
also,  how  the  Oiily  one,  who  is  a  quickening  blessing,  was  termed  a  curse. 
If  he  became  man  to  free  our  race  from  the  bonds  of  former  crimes,  and 
took  upon  him  the  seed  of  vVbraham,  and  (lesh  of  our  nature,  and  united  a 
human  soul  to  himself  hyposlatically,  therefore  he  mado  all  the  debts  of  our 
race  to  which  we  were  liable  liis  own  :  for  wo  are  accursed,  and  we  came 
under  the  penalty  of  the  curse,  and  heard  the  words,  «  Dust  thou  art  and 
to  dust  shalt  thou  return  »,  aud,  «  Cursed  is  the  earth  in  the  work  of  thine 
hands  »,  and,  «  In  the  sweat  of  thy  face  shalt  thou  eat  bread  »";  and  he 
became  the  firstfruits  of  our  nature.  For  in  that  he  took  upon  him  the  seed 
of  vVbraham  he  is  consequently  said  to  have  become'  those  tliings  to  which 
our  nature  was  subject.  Nor  yet  was  ho  subject  to  these  things  for  a  moment 
of  time,  but  ratlier  after  they  had  been  vainly  applied  to  liim  he  destroyed 
them.  Just  as  the  sun  when  it  shines  in  a  gloomy  and  dark  house,  as  soon 
as  it  puts  forth  its  ray,  dispels  the  darkness,  since  it  itself  is  not  alTected 

1.  Gal.,  III,  13.  —2.  Gen.,  III,  17,  1!).  —  :!.  We  ratlier  require  '  beeii  subject  to':  but  au  omeudatiün 
cannol  be  made  without  violent  alteration.  But  cf.  p.  2ü2,  1.  lü. 


[2011  '^  L^V.  -  TO  EUPRAXIUS.  ■     31 

).iiv>it   o,o(  .-jo«^  )KS.io  J^» « ,..  .o  |j)_s  0^:5  ^^  ou>  -.^-JÄ^K-io  jj  Jjjojl-.  .  v^ 
j^-V)  V-'^^   K^JSiCLii  .j^ji   )&s^Q^JS.o  •'^>;   jJL^JiS.  Opal/;    j«-«'^^  .-)1o.q_vj; 

"^OSJl    ^-iis/j      )K-\Op>     |Jo     .vOA^     ^Kj     |.Jü/;      OJ-^;     )^/     «Öl    .-^ClIS^sJ^j 

^oajj  ju/  y/o  .)Sw*j  l-^^^CLii  ,^j  oöi  J.*I«j  ):)a.^wi\  >-)^.l*/  )j/  |1/   -yV)  .A 
jjcji  jJ/   .^<x2>oil  )v?i\.\o  Kj/   )vs^?  ool   jJo  .^oJSnX  J.-J->  j-io-A  )joi  ^io 

joop;   ^«öt^   :^oi^a^;   Kj/   )>1«  .).y,_«./  j.^al^^  «oia^^aeu^.o/   )j/o  .)aLS.^^; 

1.  Ms.  "'-.'■<•  —  2.  Ms.  '»-Ol- 


by  darkness,  in  the  same  way  also  the  Only  God  the  Word,  the  Sun  of 
righteousness,  as  soon  as  he  approached  our  nature,  also  dispelled  the  curse. 
For  the  holy  Virgin,  who  conceived  with'the  divine  and  incorruptiblo  con- 
ception,  immediately  heard  from  Elizabeth  who  had  been  divinely  moved, 
that  is  the  servant  of  the  Baptist,  the  words,  «  Blessed  art  thou  among 
women,  and  blessed  is  the  fruit  of  thy  womb.  And  whence  is  this  to  nie, 
that  the  mother  of  my  Lord  should  come  to  me?  »  '.  If  she  had  not  known 
that  it  was  the  Lord  who  was  conceived  of  the  God-bearer  Mary,  slie  would 
not  have  cried,  «  Blessed  is  the  fruit  of  thy  womb  ».  In  agreenient  with 
this  our  Lord  himself  also  in  bis  words  dispelled  the  curse,  that  the  earlli 
might  no  more  be  '  cursed  in  the  work  of  thine  hands  ',  saying,  «  Work  not 
the  food  that  perisheth,  but  the  food  that  abideth  in  eternal  life,  which  the 
Son  of  man  will  give  you  »,  and  not,  «  In  the  sweat  of  thy  face  shalt  thou 
eat  thy  bread  »,  but,  «  I  am  the  bread  of  life  which  came  down  from  heaven, 
and  if  any  man  eat  of  this  bread  he  shall  live  for  ever  »,  and  no  more,  «  Dust 
thou  art  and  to  dust  shalt  thou  return  »,  but,  «  This  is  the  will  of  my  Father, 
that  everyone  who  seeth  the  Son  and  believeth  on  bim  shall  have  eternal  life, 
and  I  will  raise  hi:n  up  at  the  last  day  » -.      You  see  that  on  all  points  by 

1.  Luke,  I,  42,  43.  —  2.  John,  vi,  27,  40,  51. 


32  LETTERS  OF  SEVERUS.  [202] 

ooi  «^^^;    -"t^/;  oöi  looi  )  I  ffr.'..K.Nrt  «..ik^  j  tionvi  i  ^^  .öi^  ^'^\  jK^o'pk 

oKJs«  viPn.No  <=>  t  1  ->o^  iC)(..flDo  .yyl^  | ...  »  i/  )  m  I  ^  ch\t\  ,\^io{  ^jmo 
>  .«.a  V^  jooio  J.^a:)CU)  oiK^aJ^  ^^  ^  ^— sj  ) ....  >vi;  -V-^/o  JLJL^C^^,^ 
)■•*-/  .)  m  »  f>  ''^o.  jl.l;   ^io  ^*%o  oo)   v.^-..^;   -.o-.Ks;   ^''^-^Oo  Jl^aJ^ 

J_LJoi  .»V-^.i    l-i^—/;    )ot^-:;L^j   ..jK.*^-.    jooi    JjLOoi    .s.->.»...l/    jJäi>  ^iwj 


being  himself  made  a  curse  he  becomes  a  dispeller  of  tlie  curse,  and  this 
curse  he  takes  iip  on  to  the  cross,  and  thence  puts  it  to  llight  :  for  it  was 
overcome  by  the  law  which  said,  «  Gursed  of  God  is  everyone  who  shall  be 
hanged  upon  wood  »  '.  And  hc  himself  underwent  the  accursed  dcath  that 
was  for  our  sake,  and  thence  blessed  the  whole  human  race;  and  the  blessed 
Paul  bears  witness  who  writes  to  the  Galatians  and  says,  «  Christ  redeemed 
US  from  the  curse  of  the  law,  and  became  a  curse  for  our  sake,  because  it  is 
written,  'Gursed  is  everyone  who  is  hanged  upon  wood',  in  order  that  the 
blessing  of  Abraham  might  be  among  the  nations  in  Jesus  Ghrist  »'■.  So 
also  he  is  said  to  have  become  sin^  because  he  endured  the  deatii  that  was 
the  due  of  sinners;  for,  while  he  is  himself  the  pure  justice  of  the  Father,  he 
is  crucified  between  two  robbers;  but  these  on  account  of  their  offences,  and 
in  accordance  with  the  passage  in  the  Gospel  of  Mark  who  says,  «  And 
with  him  they  crucified  two  robbers,  one  on  the  right  liand  and  one  on  the 
Icft,  and  the  Scripture  was  fulfilled  which  saith,  '  lle  was  numbered  with 
the  unjust'  » '.  So  he  became  sin  to  remit  the  sins  of  olhers  :  so  also  he 
paid  the  debt  that  was  incurred  for  us,  and  we  ourselves  became  righte- 
ousness  in  him ;  for  those  who  have  been  freed  from  debts  are  righteous,  and 

1.  Deut.,  XXI,  23.  —  2.  Gal.,  in,  13,  14.  —  3.  II  Cor.,  v,  21.  —  4.  Mark,  xv,  27,  28. 


[203]  LXV.  —  TO  EUPRAXIUS.  33 

y.^1  ooi  o(~3  :)i  ro  •>   jooi   ,.30  :)la.a_<?j    ^o(o^>.^/   ^1   aJoi  :|-a~«;j   ^>-*<l/ 

.-oi^b«  )K.A^^^  ^.ft^L^M  .-IJS.»«.^»-«  ^'^  jJ;  oöi;  .'l-s/  ^^io  )-.KjVq-o^ 
)-«N>fl)^vJL^  )K_>kXDO.äeu  |K.jL^ajtK^  v^/o  J;0(  .joü^;  llo-O-»;;  oi^  loop  ^J-»« 
|ffi'=>o^  •J'fS  ooo)  ^-«.Vi*  miJ^Oo  vooj-o^s^;  l^'y-^\  y~t'il  V-«-^  ^-«^oj  .looi 
JJSn^^^s^clsl^  Ul  'r^l  \looi^  ^^  ^IVl  ^;  o6(  .'^o'f^  )^.>jlV>;  0001  ^^.«.wm/ 
^t  o6(  .)ooi  ^tm*)!  Kj^  ,I~*V^;  )(Tn  °>  "^^  s^oia^^;  ^.^  ^:)ö  oöio  .|laju/o 
o0oKliLio   |jmK.!jl:m  vs/;  .|ju/   .-V-a-i^Kio    jJj    Jv-Sf^a^    jooi    ijfroLio  -.jj',.^/ 

^ « tm'io  -.j-A^  )^V^?^  o'^-olo  .jjLSoi  .V-"^^  V^l  .)-iJ^  V^/?  °®i  l-")^  ßl 
jK.».^^^  ojio  .^oiolS^  I;c^o  -.U»-^  i-'f^l'i  o«-»-»»  ^^>^  w.oto"^/  ^oulVi  voioi/ 
ot-iL^)  ^^s_^  v^-j/  y» «  fifi'io  •.^ooC^aAo  vOOi^vA.o^  oi^o  '^  -|,  '^  -/  > « 1  iV 
s^oiQ^s^    oloQJo    Jf^f^CL^    |-a..>.^J>o    |^-a~^v    ^i-^ta    <^oia^«^Jo    -.l-o-^    )-*'r^)) 


are  not  termed  liable.  And,  because  during  the  time  of  his  Ilumanization 
he  Jid  no  sin,  thcrefore  also  iniquity  was  not  found  in  hiin,  but  he  showed 
himself  righteous,  that  is,  he  is  righteousness;  and,  when  he  became  llesh, 
all  cur  nature  again  was  justified  in  him  as  in  firstfruits;  and  this  is  what 
the  wise  Paul  said  to  the  Corinthians  about  the  Father,  «  Ile  made  him  sin 
für  cur  sake,  who  knew  no  sin,  that  we  might  be  the  righteousness  of  God 
in  him  »  '.  This  too  was  carried  out  in  the  ritual  of  the  law  also;  for  the 
two  goats  on  whom  lots  Avere  laid  were  a  type  of  Christ  our  Saviour,  who 
is  made  up  of  two  elements,  the  perfect  Godhead  I  mean  and  the  manhood  : 
and  the  one,  on  whom  the  Lord's  lot  feil,  was  slaughtered,  while  the  other 
was  dismissed  into  the  wilderness  that  is  not  passed,  who  also  was  named 
'the  dismissible',  who  gained  the  appellation  also  from  the  fact  itself;  for 
lie  was  dismissed,  bul  was  not  simply  dismissed,  but  in  the  manner  whicli 
Scripture  mentioned;  for  it  said  as  follows  :  «  And  thou  shalt  bring  the  living 
goat,  and  Aaron  shall  lay  his  two  hands  on  the  head  of  the  living  goat,  and 
shall  confess  over  him  all  the  sin  of  the  sons  of  Israel,  and  all  their  wicked- 
ness  and  their  iniquity,  and  shall  lay  them  on  the  head  of  the  living  goat, 
and  shall  dismiss  him  by  means  of  a  man  who  is  ready  into  the  wilderness ; 

1.  II  Coi'.,  V,  21. 

PATR.    OR.   —   T.    XIV.   —  F.    1.  3 


150  V"  b. 


34  LETTERS  OF.SEVERUS.  [204] 

lo-i^J^ie  .^y^  K_j^otJ  .jLjiwi^i  ^^>^!  }))'r^  .:;Kjl^  ^;  oöi  ■vm'^  itoo  ,^^ 
^olo  .^iL^  ,^^  )'^.£a^^j  .\.., » t  v>  t-^^X  o(^  fj>  oC^  -.)  «"""^^  ooi  V-i^^v  ^« 
^'^K.^  j>s>-2o  oci  ^  ^-*-^  *'?<  •it-'i-*'  )oi^  l-)'.^^^-^!  s^ou»  -.I-Jum  jl;  ^t 
)o|,j..jJ    ).,.M^^;o    |Ljl3^o-o    «  .. °i\ .M       oC^    OOI   t>-'^->N^   y°^:^t    .vcnn  its.^eo   ,|-.',.äa\ 

.'^^^j^JIQ^/       oÜSJ;       )o<-^'^     '^;Qfc       ^3     ^j/       i'^-*'       j^;<3        jsrt  .  Oft  ->      ),.^w^*,^^      )^/ 

i-».^  Jg'.»«.^   .>0»0i/;    OMXlSQ.^^^    .-J-.VSo    OMl.»   ^'^O.    OOOl    ^«ol'J^OO;    ^^01 

^;a^  ^oiOL^«^  K-.).joa^cu;  o6i  .'|v*t>A  )oi^  v^oioK^/  ooi)  '.K^jf-tou  oi^  ooi 
«AQ-aLiil   Kj/o  •. ^01.^0:.  uJIs/  ''^^>i^  j->piO  t-^/   r--«^^   yi^  y^  |;o7  .^öi.^^ 

.)oj)5^  y-tl  ^■^<3ioh^l  V-0-^  )^^-=>V*^  i^?  -I^'/  ^^  — otoJL«.  ^:»CL.mSoo;  ''^s^OO 
^•.^  K^l^.'^   .y.a^'J^.fiD/0   X'^il   ^^    V-*"^  y°^\^^l   -ouLK-a^   s^oiofr«^/    JJLmo 


and  the  goat  shall  take  upoii  liim  all  their  iniquity  »  '.  This  therefore  was 
thus  performcd  in  the  case  of  the  two  goats  also,  that  the  one  was  slaugh- 
tered  and  the  other  dismissed.  We  clearly  see  the  hidden  meaning  which 
relates  to  the  Gross  :  for  the  type  denotes  that  the  same  one  Christ  sutl'ered 
in  the  flesh,  but  remained  without  sufTering  in  that  he  is  considered  to  be 
true  Gl  id.  For  the  same  person  both  is  separated  by  lots  to  the  Lord  and 
slaughtered  (for  '  he  delivered  himself  for  our  sake  as  an  offering  and  a  sacrifice 
to  God  the  Father  for  a  sweet  savour'-),  and  goes  away  without  sulfering 
bearing  the  sins  of  all  Israel,  which  in  the  type  of  Aaren  were  confessed  over 
the  liead  uf  the  goat  :  for  he  clearly  displays  himself  as  bcing  himself  true 
God,  over  whom  we  confess  our  sins  according  to  law;  for  «  I  will  make 
confession  »,  he  saith,  «  unto  thee,  Lord,  concerning  my  sins,  and  thou  wHt 
forgive  the  wickcdness  of  my  heart  » ' ;  for,  though  '  he  was  led  as  a  lamb 
to  the  slaughter',  yet,  'who  shall  teil  bis  generation,  because  bis  life  is 
taken  away  from  the  earth?'  ',  for  he  is  without  descenl  as  God,  and  he  is  life 
in  bis  nature,  for  he  was  taken  away  and  lifted  up  from  the  earth.  Truly  is 
it  said  of  him  in  reference  to  the  type  that  he  shall  be  dismissed  into  the 
wilderness  that  is  not  passed;  for  that  country  is  impassable  to  all  outside 

1.  Lev.,  XVI,  ÜO-22.  —  2.  Eph.,  v,  2.  —  3.  Ps.  xxxi,  r,.  —  ',.  Is.,  liiI.  7,  8. 


fooo]  lAV.  -  TO  EUPRAXIUS.  ,  35 

)a-,^o  .Uakiö   jpo/  ^j   ^^).i  .)Lv3j  ^  ^)-s  001  yJä  ^*^  001  .).ia^iK; 
^.^.^  y^iö/  .UL.»;    .2i>w-.o    .JJ/  •..»  ..>n\    ).!/    )--^    va:^^-    jaJ^i   o^; 

^;    )-AQj,..>    JJ    .'^  m  -^  •>    ,_i6    Uaju«  ..001    ^    0010    ,.-*    jil    .\.XQ.i-^    jJ    ^; 

I     .«vnX    )q— ^;  .sxojutsj   jJio  vxttju^u   OCH    ^3    oc<;    joot  )j^  *,_^  ).JLaL-7 
^^   -Ol   i:^^^>   )oi   )J   .)jl--  ^   y-^^^iö   oiioo«;^).:»©  -.Vjjoji-i  jlaio  )a^i 


natiire,  and  is  passable  to  him  wlio  became  incarnate  only,  I  meau  the 
throne  of  the  kingdom,  on  which  he  sits  at  the  Father's  right  band,  bearing 
our  sins;  for  so  too  John  also  the  loud-voiced  preacher  and  ambassador  of 
the  Word  himself  cried  and  said,  «  Behold!  the  Lamb  of  God  wbo  beareth 
the  sin  of  the  world  »  '.  For  the  same  person  is  termed  at  one  time  a  goat, 
at  another  a  lamb;  and  he  shows  that  he  came  to  snffer  not  only  l'or  the 
sake  of  sinners,  but  also  for  the  sake  of  the  righteous;  for  death  reigned 
'even  over  those  who  had  not  sinned'  also,  as  Paul  also  said".  Accordingly 
the  lamb  is  the  type  of  the  righteous,  and  the  goat  of  sinners;  for  the 
righteous  stand  as  lambs  on  the  right  band,  and  the  sinners  as  goats 
on  the  left.  Let  no  one  think  that  through  the  symbol  of  the  two  goats 
he  shows  us  two  Christs,  one  passible  and  the  other  impassible,  but  one  and 
the  same,  passible  in  the  flesb,  but  impassible  in  bis  Godhead.  For  indeed 
one  goat  only  was  not  sufficient  to  signify  what  was  signified  wilh  two 
(how  was  it  possible  for  the  same  to  be  slaughtered  and  not  slaughtered?), 
to  show  that  Christ  tasted  death  in  the  flesh,  and  in  his  Godhead  is  raised 
above  suffering.  Is  it  not  piain  therefore  that  another  goat  is  necessarily 
taken,  in  order  that  the  one  fact  may  be  perfectly  revealed  symbolically  in 

i.  John.  I,  211.  —  -I.  liom.,  v,  14. 


36  LETTERS  OF  SEVERUS.  [206] 

157  r  ,1.  N^o,,  *  jlQ_jL2>Kjiio  ;)>  «K.io/  Jv-j  JLi/;  V--^  i-ip/  :ts~»)im°>Q^  ^^nJ^ 
^Ä)/;  .oC^  r^h.  )<H^JJ  '^.iöji  p  ^^  ^^  :'o«^  »)'»  K.»)..^^»  :^oi^/ 
oi\  \  1°) xS;  ooi  ^;  V^^  :  j  m  « f»  <-~^>;  ^;  V^^  :jKbJ^^  >t-^3\  ^^ 
).^lSoofrooo  ji  »•>m  ')  oty^l  )jL>po;  ^;  rP)-^  :|mi^f>  ^^>^  o(^  yo'\.£Oo  ».n ..  m  »JJ 
,_—    ocxA    'q1S.o  :|-0QjlKio    l'i/   ''^^i^    ^^;    )jL^.J^&    JLo    ^ioo    :|Kfniii\ 

y^  -JIojlj/o  |^s.jl!S..:».iL:!>o  jiooi^  >  . » V)  ^Vl  ^^  jJ/  .^ju.,^pv\!)  )■ ii.>o 

.  -;  -  -f/  |_m.-2a^  ^A^yia«  ^;  ^'^?  •»  l  »Wv>^  ^^^oi  .  l ..  ^/  ^ou^o« 
|joia  ooi;  ^a^/  V*-^  °^  '^  f^  ^i^j  jj)?  ^^  ,>-oi  )b^t~*  •.!  <■ » »v»  ^— j  ooo« 
oou  )p;  JJLq^^^-  JJJS.  jil  .)oo(  JLJ.^  )K-*i^'i*  i-'^S?  ^-^  Xr^  »->^  .•vO^oi/ 
.oi^.ia-3;o  joiü^  )K^.^o;  )J^_iJju>i  jlo^,.^  .-joJLj  );oi  f->-3;  ..IjVNofnN  oC^  joot 

1.  Ms.  ov^^-  —  2.  Ms.  a^- 


llie  two?  Just  as  a  painter,  when  lie  tlepicts  the  story  of  Abraham,  depicts 
liim  several  times,  now  hearing  God  saying  to  him,  «  Offer  thy  son  to  me  as 
a  burnt-sacrifice  »,  now  cutting  faggots,  now  again  binding  Isaac  and  laying 
him  on  the  faggots,  now  with  his  hand  armed  with  the  knife  and  stretched 
out  to  slay  and  held  back  by  the  heavenly  voice  coming  from  above,  and 
WC  do  not  think  the  one  Abraham  to  be  many  because  the  same  person  was 
depicted  many  times,  and  indeed  one  picture  was  not  sullicient  to  teil  the 
whole  story,  so  also  for  the  shadowy  representation  of  the  S3'mbol,  for  the 
sake  of  perfectly  setting  forth  the  faet,  two  goats  were  taken,  and  we  do 
not  divide  the  one  Christ  into  two,  but  we  declare  him  to  be  one  out  of  two 
natures,  the  perfect  Godhead  and  the  manhood,  according  to  the  faith  of  the 
divine  ScripLures,  and  the  words  of  the  fathers  that  are  inspired  by  the  Spirit, 
from  which  sources  we  also  speak  these  things.  That  the  two  goats  sym- 
bolized  the  one  Christ  is  piain  from  the  allegory  of  the  lots ;  for  the  priest 
Aaron  did  not  select  one  of  the  goats  at  haphazard  to  be  slaughtcred,  but 
committed  the  matter  to  the  uncertainty  of  lots,  that  by  tiiis  he  might  show 
the  primary  unity  of  God  ihc  Word  and  his  ilesh,      As  he  is  himself  God 


[207]  LXV.  -  TO  EUPRAXIUS.  37 

p   oC^o   .'.  «\in>V'    ) ...» >v>    ^-^mX  ,^«^«'^1   ^■•'*^?    \^m'^    )-^^t->  o;^»>>>;    o/ 

.'MtO^s^i  .^oio^Q^w^v.^  ot^o  .'^^>^fl  ^oC^  )->^.^a\  ,ooi.o  .ooi  f_  .)-*V^o  '^oj^ 
.•y0^v>f|g>    ,_io    ^:mKjü    jlo  .-vopjil    jJ    jj'^l— /    |ötS>sj    ).:)eLJio    .'llv—/    ^oJ^ 


impassible  and  free,  but  by  reason  of  the  unioii  wltli  a  body  possessing  a 
rational  soul  was  condemued  to  death,  though  in  bis  nature  he  is  imraortal, 
so  also  the  one  goat  who  was  to  be  dismissed  to  the  wilderness  symbolized 
the  impassibility  of  the  Godhead  of  the  Only  one,  and  was  under  the  decree 
of  slaughter;  for  the  lot  cast  over  him,  whether  he  was  to  be  slaughtered 
or  dismissed,  was  uncertain.  Accordingly  it  is  jjain  that  the  two  goats 
signify  the  one  Christ,  and  tliat  the  same  sufTered  in  the  flesli,  and,  in  that  he 
is  God,  remained  raised  above  sufferings.  Nor  yet  let  anyone,  imitating  the 
madness  of  the  heathen,  imagine  that  the  dismissed  goat  was  set  apart  and 
dismissed  to  the  wilderness  for  sorae  demon;  for  this  is  a  departure  from 
the  laws  of  Moses,  inasmuch  as  he  said,  «  Hear,  Israel.  The  Lord  thy  God 
is  one  Lord  »,  and  again,  «  Thou  shalt  fear  the  Lord  thy  God,  and  him  only 
shalt  thou  serve,  and  to  him  shalt  thou  draw  near,  and  in  bis  name  shalt 
thou  swear  »,  and,  «  Thou  shalt  not  go  after  other  gods  »';  and  again  in 
another  place,  «  And  ye  shall  not  makc  mention  of  the  name  of  other  gods, 
and  it  shall  not  be  heard  from  your  mouth  »  ;  and  again,  a  Thou  shalt  not 
worship  their  gods,  nor  serve  them,  nor  do  according  to  their  deeds,  but 
shalt  utterly  overturn  them  and  destroy  their  pillars,  and  shalt  serve  the  Lord 

1.  Deut.,  VI,  4,  13,  l'i. 


157  r"  b. 


■ 


38  LETTERS  OF  SEVERUS.  [208] 

jooi    ■■.«i..«JLV>    jjoC^o  .-)ooi     vJiV^    j-»v^p^    .  •  |.jl.j^.s   yoyiie    jaJ^^i    ^>/    ou^o 
\~»y^^  voouVl  .'>^oto«a.wi^S,^  )oC^  t"**;   )^a->jj«   ^/;   •.>^oi  |.^>»*t->  ji  /  -lioi  f.^:» 

)ooi  ^|Kjl^  JLiV^/o  -.j^pCL^  )ooi  ^co..ajK^  ^^o  .oooi  ^^«K^o  )  p  ^Vlo 
•y^l  r*-^  alSx  .)ooi  )V-0,K-io  )._i;;K,JLio  j-icnJü^-^^-ioo  .JV3;  IjlujoS;  |j>^ 
>o^^  J'^  -g»  c)(.2\  joot  h^l  .f-3b3  •.)-i';l^^>*-^Q-^  1-^  )-*V^)°  ')-*V^°^  t-»  ^V^>! 
,_-o  .-).^',.:>aS.  ^^  1^3  )ooi  i-iö/;  ^^^Oso  .-jutoC^  j-sKa  ^^  yOOiiajf.^).^^.flL^ 

.j^oC^  )_aK3  p6/  V-*~^  U^o{  .oi.Li)0  \.jä\  ^V-^JJ  o-^o  •.j-.v^joJS.  o(^  )ooi 
^;    ^-»-Ä-j/   .)loJi;KjL^eL3   s^oiQ^i^JÜ;   j-LS^/    L't^o  yo^  j..^^^  ^oia^a^^o 

1.  Ms.  »»«pS-  —  :;.  Ms.  ll»o.  —  3.  Letter  erased  betöre^-  —  4.  In  erasure.  —  5.  v[*]^  in  erasure. 


thy  God  only  »  ' .  How  then  should  he  in  the  same  mind  break  in  pieces  and 
overUirn  tlieir  pillars  (and  he  did  not  allow  the  name  of  othcr  gods  to  be 
mentioned  at  all  beside  the  one  Lord  God),  and  on  the  other  band  separate 
the  goat  to  another  beside  him  as  to  some  evil  fiend,  and  propitiate  this  fiend 
in  this  way?  But  it  is  piain  that  the  two  goats  were  oflered  in  order  to 
honour  one  God  onl}-,  and  completed  the  symbolic  allegory  which  we  havc 
already  mentioned,  and  two  lots  were  cast,  and  one  was  slaughtered  to  the 
Lord,  and  the  other  was  dismisscd  after  the  manner  of  the  Separation  of  the 
lots,  and  iherefore  he  was  calied  'the  dismissible '.  If  he  had  said,  «  One 
goat  to  the  Lord,  and  one  goat  to  the  dismissible  »,  perhaps  their  charge 
would  have  derived  some  plausibility  from  the  divine  Scriptnre,  bccanse  it 
said,  «  One  lot  to  the  Lord,  and  ono  to  the  dismissible  »  ;  for  it  is  piain  that 
the  one  was  separated  lor  the  pnrpose  of  slaiightcr,  and  the  other  was  dis- 
missed  to  the  Lord,  not  to  another  diffcrent  from  him;  for  this  is  wliat  tiie 
divine  Scripture  said,  «  And  he  shall  set  the  living  one  beforc  the  Lord,  in 
Order  to  dismiss  liiin  in  dismissal  »'-.  But  some  of  tlu;  learned  Hebrews, 
that  is  rather  those  wlio  are  earlier  lliaii  tliose  nvIio  are  o!  tlie  llebrews,  said 

1.  ICx.,  xxiii,  i:),  2'i,  2ö.  —  2.  Lev.,  xvi,   In.  1  do  not  l'üllow  tlio  argument  in  tliis  passage. 


[209]  LXV.  -  TO  EUPRAXIUS.  39 

ogtio  »3/0  ji^l^  ^oi^aijs;    U^-^l  .ijtvjLioj  oöü^  ^^  )f:^°  .l"»»-io^  t—  I  >s? 

jju^^^jop;  jJ^C^w-;  »1^  ^-io;  nOJÖ»  :yaAjL^jLio/  j'^K^y);  oöi  yooio«^  ^'^■"-^^-^ 

y^l  ..■^yoKljso  )^).a-^xa;  oÄ^w-i/   ]i\.\  Kiiv-«^o  :^)i.a9LCCiS^ai  oüooKIjl/ 

]'n  .  ir.     .^.^JLh     |J/    .)Ö«J^jJ     w«Q_3^1     so'lf     ^CL^    jJ     'l'U'y-"!     »3u^^-*    .\^»-^/     V^-"?!? 

^:io  y^  Uoioj  ^''^.-^301  ooi.j/   .^.^Laj  }ii   .jJ/   .yV^iJ;  ot^  .n  v,  n ^clS.  sö'jj   ^)OLi>. 

jjf^/   ^;   061  Jooi  vAOOjK^   .sA^al^s.^  ).:>CL.po   joC^jJ;       ^-^  061;   .jl.30.a^; 

1.  Ms.  om.  —  2.  Ms.  |l.ft«\mN.qi.  _  3.  Jis.  sSs^^jJ- 


«  One  lot  to  the  Lord,  and  one  lot  to  him  that  was  dismissed  »',  in  ordcr 
that  in  all  points  and  that  even  froni  the  very  Imagination  of  the  heathen, 
or,  to  speak  fittingly,  from  their  lack  of  Instruction,  it  might  be  seen 
that  their  charge  against  the  holy  laws  of  Moses  is  without  plausi- 
bility.  For  those  who  after  the  Christian  religion  were  lifted  up  in 
philosophy,  and  endeavoured  to  adorn  demon-worship  in  a  reverend  fashion-, 
as  they  themselves  say  on  behalf  of  others,  say  of  their  god  who  is  called 
'  m  b  1  kh  V  w  n,  «  We  should  not  sacrifice  to  the  gods,  Init  by  purity  of  mind 
propitiate  and  honour  them  »'  :  but  menwho  were  fettered  in  the  same  chain 
as  they  said  that  men  should  sedulously  oifer  sacrifices  to  the  evil  spirits 
who  delight  in  blood,  not  that  they  may  help,  but  that  they  may  not  injure'. 
If  then  Moses  separated  and  dismissed  one  ofthe  goats  to  a  demon,  according 
to  the  madness  of  those  men  he  ought  to  have  ordered  this  goat  to  be 
slaughtered  to  the  demon,  and  he  who  is  pleased  by  blood  ought  to  have 
rejoiced  in  bis  blood.  But  now  the  exact  contrary  is  the  case  :  the  one  who 
was  set  apart  to  God  Most  High  was  slaughtered,  while  the  other,  the  dis- 
missible,  or,  as  they  wish  to  say,  the  one  who  was  separated  to  an  evil 

1.  I  do  niil  know  the  source  of  this  qiiotation.  —  2.  Julian  {'!].  —  3.  Purphyi'y,  De  Abstin.,  11,  37  IT.; 
De  sacrißciis  et  diis  atque  daemonibus,  aji.  lamblichum,  ed.  Ficinus  (1577),  p.  317. 


157  V  a. 


n 


40  LETTERS  OF  SEVERUS.  [210] 

jlo^lA    >CL3Q-w    vfnfn-»!/   '^A.SOI    y^O|.by^    f~»_3   .JOOI     9;KjuM    jf-S^^O^    .l^"-^?    jJ^O 

^aO;    \~l  •\  >l    •.vOf-o-l    jjijKjL^    vOOi-tpsK^;    )y-'^]    )-'^*-^!!    ^''^Z    j^;    vQ-<ö| 

oi^  )oou  ^^9  .■>&aju>  )ooi  jK.».^^.«*  ^A.^kSwk<  j-ial»/;  .-)al^)  ^Xj>^\  ^  **^ 
)ooi   ^>-S;    joi^^^    «21^^;    o6|   '.^.^'..OO   >   «"i'^.m;    t-i^^  jio^   Jow^;    |lQ.a^;j 

f-o-3  ^;   )f_M  l^t-'^'^^   U^^^-*-^"-^?   ^!   J^-^<=>~^^°  .t.2L^mIi   )),. ^liö;   )o(.^^':jlX; 

^i     .Uä.j^,    ''^s^    OlV>^L^    ^Oi^Lw.    y^lsol     |jO|    001;     -.V^/     ).^wwC^JlV    Us~t^    OÖ| 


demon,  was  dismissed  into  the  wilderness  without  blood  and  withoiit  sacrifice. 
By  all  these  arguments  the  ingcnious  madness  of  the  heathen  has  beeil  refu- 
led,  who  wished  to  stain  the  divine  Scripture  with  the  blame  of  their  cults 
of  many  demons,  meii  who  did  not  shrink  from  calling  the  usual  sacrifices 
to  their  Idols  '  dismissible',  in  order  to  substantiate  their  error  by  a  plausible 
identity  of  name.  These  things  we  have  stated  shortly  in  the  desire  to 
show  how  Jesus  became  sin  for  us,  that  we  might  in  him  become  the  right- 
eousness  of  God.  IIa  endured  a  death  that  was  for  our  sake,  he  who  for 
the  sins  of  us  all  became  one  that  is  subject,  he  who  knows  not  sin,  for 
according  lo  the  prophet's  saying,  «  lle  came  to  death  for  the  sins  of  my 
people,  and  for  our  sake  he  sulfered  pain,  and  was  smitten,  and  he  endured 
sickness  for  our  iniquity  )>  '.  So  also  Paul  wrote  to  the  llebrews  and  said, 
«  Christ  was  olfered  once,  that  he  might  bear  the  sins  of  many  »  ,  and  he 
says  that  'by  bis  sacrifice  he  hath  been  revealed  once  for  all  at  the  last  for 
tiie  doing  away  of  sin',  and  'he  oll'ered  one  eternal  oflering  for  our  sins'-  : 
and  Peter  the  eminent  among  the  apostles  said,  «  The  same  carried  up 
our  sins  in  bis  body  on  to  the  cross,  that  wc,  ])eing  freed  from  sins, 
miijht    live   in  righteousness  »'. 

And  again  the  sixtli  question,  as  to  how  we  say  tiial  the  same  sulfered  in 

1.  l!^.,  i.lil,  5  (loose  quotalioii).  —  2.  Hob.,  ix,  20.  28;  x,  12.  —  3,  I  Pol.,  II,  24. 


[211]  LXV.  —  TO  EUPRAXILIS.  41 

:ooi  j^Qj  o(\^;  't-=>K  flfivi;   :|Lljl:»6  )J  oü^;  )jla^  ^-^  p  :oüS.  ^JuJ:)^^  jjj't^ 
:^olo^w>/       jjLSoi   po  togLbo    mÖiI/o   v^lto   :^.<>Jjlii   )K...^oiS^   oü^o   IolS.«    oöi   k 

1.  Ms.  o  for  ;. 


tlie  flesli,  and  in  his  Godhead  remained  without  sufFering,  and,  while  we  do 
not  make  him  alien  to  suffering,  we  keep  him  withont  snfTering.  The  defence. 
Now  we  will  give  a  snfiicient  answer  to  that  question  also,  how  we  say 
that  the  same  snffered  in  tlie  ilesh,  and  did  not  sufTer  in  the  Godhead,  and, 
while  we  do  not  make  him  alien  to  suffering,  we  keep  him  without  suffering. 
On  the  same  subject  we  will  lay  before  you  an  example  which  has  come  to 
US  from  our  fathers.  The  force  of  examples  is  in  truth  small,  and  far 
removed  from  the  truth;  nevertheless,  if  only  in  some  thin  and  shadowy 
phantasies',  it  offers  to  the  understanding  a  beginning  of  conceptions.  As, 
when  iron  or  another  simtlar  substance''  is  abundantly  warmed  by  fire,  and 
is  heated  by  flame,  we  know  that,  while  the  iron  does  not  pass  out  of  its  own 
natura,  the  iron  which  has  passed  into  a  complete  llame,  and  has  been  made  to 
hiss  and  to  glow  by  it,  it  appears  to  be  all  fire,  and,  while  it  is  in  this  State, 
blows  are  applied  to  it,  it  being  smitten  by  a  hammer  or  by  means  of  otlier 
kinds  of  strokes,  but  the  iron  is  exposed  to  the  blows  themselves,  being 
expanded  and  narrowed  at  the  same  time,  while  the  nature  of  the  fire  is  in 
no  way  injured  by  the  smiter,  so  must   we  also  understand  the  mystery 

1.  <potvTaoi'a;.  —  2.  üXr,, 


V  b. 


42  LETTERS  OF  SEVEKUS.  [212] 

.)jf^Q.fiD;  ol^wl^Q-:LAi  ^^  vD^'  )^^^«^o«  jLw^  ^'^O  ^/o  .•).^.*.*>o  ''^«^OOJ 
.JKajK^o^o  )K^..J^«^o  oi\  h^l  \*°iU  .-K^l.^ooJLo  )v^a^  V^^^  )oo(  ^->.^:>6 
^f  I-IV^/  .'j-iälLs;  ^aJÖi  jlowCI^o  ^^  O..^^  K^JJL»^;  ,^;  oü^  )ooi  ^^^^.^ 
);oj!^^^   o^    .jj/    .jo^S^    y^l   jouQJ    ^-^\oiS.   3/j    ^j    )ooi   )oo   .)-S>-«.^J-3 

JJLSOI    -.s^oiol^/     oü^^;    ^^'^?     ^''■^^/^    •^%x;    ^'"'^^    ^"^""^   ^°°*    »Jw^»^    J-H^w^ 

|1    .t-«-^  )oi^  .)ju«    jJj    ^alo    )ojü^    ^l    ^;    yo'^  .v.:>o|lS..:»o    oC^;    Ijuwo 

omlSlI    'f-*-^  jio  .jooi  v>oioK</;    ^qIm    jjLjiiaS    jJ;    sOOuVl^    |J/    Jo.oi    jicoü!^ 

);0|  ''^s-^JMo  .)ooi  ^-ai-oK^;  061  OlV>^  ^-^  )oo<  a_.VS  t-*-^  i'  'W^PÖ; 
|lo    I— X^    s^oioK../;     oöi    ^:>o    jooi    sJui'^    ^''^   ^~^    .jLsuJ^    jooi  ^^t^^^-Si^ 


1 


concerning  Christ  also,  even  although  all  the  power  of  speech  shrinks  from 
the  glory  of  the  fact.  He  was  hypostatically  united  to  a  body  with  a 
rational  and  intelligent  soul,  but  he  permitted  it  to  sufTer  naturally  from  the 
blows  of  pains,  I  mean  on  the  cross,  when  he  might  have  deadened  thcse 
also  as  God,  but  he  was  not  desirous  of  this,  for  it  was  not  for  himself,  but 
for  our  race,  that  he  was  purchasing  the  successes  of  victory.  Therefore 
he  permitted  his  body  to  sufTer,  while  even  he  himself  also  was  not  allen 
from  suiTering,  for  he  was  united  to  a  sufTering  body,  and,  as  it  is  his  body, 
so  also  it  is  called  his  suffering;  nevertheless  as  God  he  remained  without 
sutfering,  for  God  is  not  touched  by  sufTering.  Ile  is  said  also  to  have  tasted 
death  for  us,  in  that  his  soul  was  separated  from  his  body;  not  that  his  soul 
was  cut  away  from  bis  Godlicad,  or  his  body  loft  without  Godhead  ;  but  he 
showed  that  he  was  in  both  without  Separation,  for  neither  was  his  soul 
left  in  Sheol,  nor  did  his  flesh  see  corruption',  according  to  the  saying  of 
the  Psalmist.  For  he  was  not  separated  from  his  body  that  was  buried, 
and  therefore  he  annihilated  corruption;  for,  if  it  had  been  separated  from 
him  who  is  lifo  and  incorruption,  perhaps    it  would  have  been  constantly 

1.  Ps.  XV,  10. 


[213]  LXV.  —  TO   EUPRAXIUS.  43 

V*^  oi^    joot   »^';j    ■|ni>mv>    jJ    y^-^l  "^'i^    jA-^oJ?    Ip9?°   I-^^clwi-*-^   JJ    ^/ 

ILsö^o   .oi^^i    .^oio)>M«    ^Q-«Jij    t-"-^  )^'^   .>,«\ >ö ■>    )f.Jx^J^   j;oi   .ol^^^.I/j 
iJL-^iD  ^i'<^°  .wmI^.^  jooi   «-•-«</;    oöt  )..cq-«;VSl^o  .vf>  ..*   .j-i^^J;   ).\Vlo  jJjV^; 

oitoo-..u    »KJ^    ,_io   l^if-s>  v^'o  .)|-.^^m\    .a-.j— I/o    -JKju.^    JKjL.f.:>a^ 
,K_>Jbo^;    -.oULo^-s   )Lx^   ^OiolSw/;    oot^   V^^  )ooi   sjs'^f    .-).^uXi^S^o/    ..SlCDo/ 
)-w9o/  ^oifj  oo(  -.lla^o;  ou^-mo/  Jr^A-i;  > ..i« /»  o6i  ooio  .)1Ss.^q..*.a^  JV^  <3oi 

yl^lo    U\^  y-A    JJ/   -«^ü/    )oi^   ^^;    _^/   P  .jL^o^  |.jlJ».3\  Oi-O^/;    oöi 


attacked  by  corruption  also.  For  he  went  down  into  Sheol  with  his 
soul  also,  tho  \vhole  of  him  beiny  in  It,  and  the  whole  of  him  in  his  hody 
without  Separation,  as  one  that  is  incorporeal  and  is  able  to  fdl  everything 
as  one  that  is  infinite.  It  was  necessary  for  him  to  give  light  even  to  the 
lower  regions  also,  and  to  have  mercy  on  the  souls  there  imprisoned,  and, 
according  to  the  saying  of  the  prophet,  «  to  say  to  those  that  are  in  bonds, 
'Come.  forth',  and  to  those  also  that  are  in  darkness,  '  Be  revealed'  »'. 
This  he  accomplished  in  action.  The  gates  of  Sheol  which  saw  him  trembled, 
and  he  broke  the  bars  of  iron  and  gates  of  bronze^,  and  opened  Paradise 
which  was  shut,  and  «  many  bodies  of  just  men  among  those  who  had  fallen 
asleep  came  out  of  their  graves  after  his  resurrection,  and  went  into  the 
holy  city,  and  appeared  to  many  »'.  Very  properly  the  evangelist  added, 
'after  his  resurrection';  for  it  was  necessary  that  he  who  is  lifo  in  bis  nature 
should  himself  first  begin  the  resurrection,  and  that  the  very  one^vho  was 
able  to  dissolve  the  power  of  death  should  himself  tread  the  way  for  the 
rest  who  came  after  him.  He  did  not  deal  arbitrarily  with  the  devil,  the 
same  who  led  the  first  man  astray,  when  be  was  defeated  as  by  God,  but,  as 
one  who  is  just  and  'taketh  the  wise  in  their  craftiness"',  he  brought  the 

1.  Is.,  XLix,  9.  —  2.  Ps.  cvi,  k;.  —  3.  Matth.,  xxvii,  53.  —  'i.  Job,  v,  13.  » 


158  r"  a. 


44  LETTERS  OF  SEVERUS.  [214] 

)la^f_u5  )j>coo^wi^  •.^.XDQ^aj  ^^^^  Kj/  t-2ÜN«  oou/  :)oC^  )ooii<;  oi^  V-^/o 
jouSs  ch-wOi-a/o  -.I-^^^jl^  v-o»ot^^/;  oö^  jjLiU  >o;/  ^ai.  »"«^-^  ^V^/  .^^ssA» 
^^O.»  oüS^;  )i<"j;  )J^»"  '>»!  ^  «•^vio  .jKjjLs  jlasj  s-ch-Jjo  .|jLJi.^o  .)^-o| 
ooi    j-a-'/o    •Jloio    s»1q.3j    -ot    )a-7;   ..^ypo/o    l^jLoi  >  < «  ...a-liL^   jlaio 

.yOPtloJ^in  n\  ^9>1^  vooou;  .-jlöi^jj  jL-coa^ieu  yn  »colli  )jl^  ^^k.^.^; 
•  .^.ib^  o'f-^/  .q^clS^Jl/  );oi  y^l^  )K.!^s^  ,K^jLX;o  l^)..a..«.«.°>  ^-^^^  ^  X;^/ 
y^l  jL'^^SL^  ^^;  jooi  vtn,°iv>  :)->'i^^  K^^^  ^^  )oo(  "^n't/  yoofy^li  ^'^«^^^o 
vOOiicLw/o   ^oo|lö|.^/   y^^i  :)..<^XDfl3o   )>*^^ou^   ^/o   ^;   ojöi  tvoouöo/;    ]^.f^ 

1.  Added  above  line. 


crafty  one  into  subjection  by  means  of  bis  devices.  He  who  led  Adam  astray 
and  said  to  bim,  «  You  will  be  a  god,  if  yoii  transgress  the  law  »,  feil  by 
tbe  device  of  craft.  He  fought  with  the  second  Adam  wbo  is  Christ,  and 
found  bim  to  be  God  and  man  at  tbe  same  time;  and  be  won  a  just  victory 
over  bim ;  and  benceforth  we  confidently  sing  songs  of  praise  for  bis 
victory  over  death  and  say,  «  Where  is  tby  victory,  deatb?  and  wbere  is 
tby  sting,  Sbeol?  »     For  Paul  says  that  'tbe  sting  of  death  is  sin' '. 

Next  tbe  seventh  question,   why  the  law  was  given  to  the  fathers  that 
they  sbould  circumcise  their  foreskin.     Tbe  defence. 

Now  we  pass  ou  to  discuss  tbe  subjeet  of  circumcision.  Tbis  -  is  wbat  you 
ask,  «  Why  was  tbe  law  given  to  the  fathers  that  they  sbould  circumcise 
their  foreskin  ?  »  Some  have  simply  and  easily  banded  down  a  reason 
like  tbis.  They  say,  «  Because  Abraham  migrated  from  the  land  of  the 
Chaldees,  and  tbe  Chaldees  were  permitted  (and  the  same  was  tbe  case 
too  with  the  Medes  and  Persians  also)  according  to  tbe  custom  of  their 
fathers  1o  bave  intercourse  with  their  motbers  and  sisters,  for  tbis  reason 
therefore  be  circumcised  liis   foreskin,  that  he   might  shun   kindred  flesh, 

1.  I  Cor.,  XV,  55,  ifi.  —  2.  This  passagc  to  'kin'  (p.  215, 1. 1)  is  published  in  Greek  in  Gramer,  Cal.  in 
Act.  Aposi.,  p.  108. 


[215]  LXV.  —  TO  EUPRAXIUS.  45 

jN-r'^;  "^^a  lo^  ^»-^*-^?   •t-^/o  j  mo  v>  I   )ooi  >o\leo  '"^^ j^co../   v^-xil^  )jiaio 
yoou^   I ,.,■ ..  »,>o;   -.loog    j-^^t-*!    -.ou^o;  ^-<^^^|J    ^/o  io>^;   ^^W^/   t-<^^/ 

)^)_3o    |v->t-*^;    ^?    >-»'o<    •Q-'t-i^    )-»y '»V^   ^/o  •.  vOOtloL^jo^    ^i>^;    Ur-^l 
.^jupö/    J—stCa    ^_io    );0(l^aüo;o    )..^.N.>>ft    v:»^;©    :j  «Kivii    yo}leo    joj^jJ 

«•pa^    «t-»!  -UV^   V^l    Ua«<!    .V-^^^  s^-fco  .joü^)   I .  Y ')  .  I  .y.otoo   ötsj 

|J_3;    jjL-^^a— o   )-.o;»    |joi    l-L^C^a—o   .i,^^o   .Nji^^^^«»  •.|q^>A   yo^J  )Q~p^ 
jii    .-jloouva;    V».io    )1q.-wä/    -0(oK-./;   .ooul/    ^-xa.JUx  j    |L»a^  .Jla^L-X 


158  r°  b. 


1.  Ms.  s^wlii^ia 


and  renounce  marriage  with  those  of  his  kin,  and  on  this  account  God  gave 
tlie  law  to  the  sons  of  Israel  through  Muses  and  said,  'A  man  shall  not 
go  in  to  any  that  is  related  to  liim  in  the  flesh  to  uncover  liis  shame''  ». 
And  others  say  that  the  reason  why  Abraham  was  commanded  to 
circumcise  his  progeny  also  besides  was  that  it  might  be  piain  that  Christ 
should  .come  of  them  in  the  flesh  who  is  God  over  all  for  ever  and  ever. 
Bat,  if  von  please,  we  will  pass  from  these  reasons;  for  it  is  known  that  the 
Egyptians  also  as  well  and  other  nations  circumcise  their  foreskin,  eveu 
although  they  imitated  the  Hebrews;  and  we  State  that  which  is  true  and 
befits  God  the  lawgiver,  and  that  is  very  sublime  and  to  which  testimony  is 
borne  by  the  Scriptures,  that  circumcision  promises  renunciation  of  fleshly 
birth,  and  acquisition  of  the  adoption  of  the  Spirit,  by  which  we  are  called 
sons  of  God;  for  it  is  written,  «  Thus  saith  the  Lord,  'Israel  is  my  son,  niy 
firstborn'  »  ^.  After  the  fall  from  Paradise  and  the  destruction  of  immortality, 
Adam  knew  Eve,  and  she  conceived  and  bare;  and  this  unstable  intercourse, 
intercourse  befitting  beasts,  was  given  for  the  propagation  of  nur  race, 
it    being  a  kind  of  healing  of  the    sickness,  that  the   race  of   men  raigiit 

1.  Lev.,  XVIII,  6.  WhatfoUows  to  'ever'  (1.  6)  is  in  Gramer,  l.  c,  headed  [leT*  öäi'y«.  —  2.  Ex.,  iv,  22. 


46  LETTERS  OF  SEVERUS.  [216] 

•JchS^  P^  y^^  y.^1  .oCü.  jooii  )K-J»,.i.^;  ßl  .^;jJ  jlKj/  t^Ol-U  U-^ 
V-io/    t-i^^  jJ    .oitoa/    ).J»,Jx.io    ov^    i-^"^   .s^oio;n,^.\  ->    ^o;/    )ootJ;    '^-«aji    jlj 

)-La-./o  .JUvOoj;   )jL^C^Q_u  jjjo  .|;oj  ^^iJ;  )oC^  V-.^  jooi  )  ^io  Jlo^..,^»  1q\ 

.•|;OI     ^-/j     |lto/     ^''^..^OO     V:^/      vQ-iÖjXjl     vS/j      U^~»l     -.{LÄQ-iCUj     Ji^Q-^OLiO 

JK-oy.^^  jil^/;  •.'r~^l  JJ»— /  ooi.  ).^a.*Ju.<o  ....  Ttv>  o.tV)  |)^-*j»_x^  U^^/j 
|mav)i\  K_)ja.^  )joi^^<ioo.)K_i^  ^oi  j^ULio  JK..3l^  J1Nj/o  .-oi^^^  )-•<— >^ 
|.  «  t  SoK^  jlo   •.f.oo.flo  lo^ajio  Jla^o/    ^..«-3   yooou   j^l^otj;   -.oooi  ^   -^  '.'rtN« 

1.  Ms.  l^-o*»S. 


not  be  cut  offthrough  dcath.  Tho  woman  was  not  at  first  given  to  Adam  ' 
for  the  sake  of  the  procreation  of  cliildren,  but  that  she  might  be  a  helper  to 
bim;  for  the  Lord  God  said,  «  It  is  not  good  for  Adam  to  be  alone;  let  us 
make  him  a  helper  bke  to  him  »  '.  He  did  not  say  from  the  beginning  that 
he  would  make  her  be  fruitful  and  multiply,  in  order  that  by  means  of 
fertility  the  race  might  go  on  to  multiplication;  for  God  might  have  done 
tliis  even  without  tlie  intercourse  of  marriage,  and  have  made  our  race 
increase  and  multiply  like  the  myriads  of  angels,  as  the  Lord  himself  actually 
said  in  a  place  in  the  gospel,  «  In  the  resurrection  there  is  no  marriage,  nor 
yet  are  they  joined  in  marriage,  but  they  will  be  as  the  angels  in  heaven  »-. 
If  anyone  says,  «  What  is  the  help  that  the  woman  was  to  give  the  man?  », 
we  easily  say  :  In  the  worship  in  Paradise  and  in  the  keeping  of  the  law; 
as  Solomon  also  said  of  a  similar  woman,  «  Who  can  find  a  manly  woman?  »  ', 
and  again  another  wise  man  says,  «  A  manly  woman  gladdeneth  her 
husband  »,  and,  «  A  good  woman  is  a  good  portion  ' »  :  and  for  this  reason 
they  also  received  the  law  in  common,  that  througli  union  und  Tconjunction 
of  breath'^  they  might   be  cautious,  and   not  liablc  to   be  overcome  by  the 

1.  Gen.,  II,  IS.  —  2.  Matth.,  XXII,  30.  —  3.  Pi-.,  xxix,  28.  —  'i.  Sir.,  xxvi,  2.  3.  —  5.  Tliis  iirubably 
repi'csents  sonic  Grock  oompomid  (6|jioTtvoia?). 


[217]  5.XV.  —  TO  EUPRAXIUS.  47 

))^;  )la.«^^V^vZ)0  :oooi  w^L«  l<^  ^^  K^jjiaJu»  jlo  : |. JoaNn  i   ooo«  ^v^->? 
.  vMyi'-sN.v>  ._oooi   ^x'^'    )sNpo>-3J    vOOila3lajL\       »s/o   :oooi    .  «  *  ^»-^  jJ    i^' 

,w.o(  vd/  x^fi-'Oi  -.K^.-.slIo  t'a^;  ot'iXv)   Iq.^^:)^  |l^A^i    y>~»l    |la^..i^jL3  ^-:x>o 

)  n  nrN-     ^/o    -.OOOI    ^OÖ(    JO^JJ     f^pOJ     Jf^VlO    .lo,0«    )t  "^  ^    ))^  «■«  D    jJ^OCL^iO 

o(^  }^oö(o  -.oilNjjJ    >o;/    Vi.i  ....o  .OOOI  >  «  >  <>'..)^oo   jla^    ^-a-ao  .|.m^;V^o? 

oila^wk.^v_s  oi-K-./  V— ^  )?«•  >-*/?  .j^-*J5t^«^o  ot^  ioo!  K_30ul/  j.Ä-.;t.2tja; 
.jjMO^.  .  ^^^  oMO^vJ>eu  >..  I  .°ii\'..KjL^  ^JL^  p  ^/f  •.yl)^^'..^^,^;  jot-^j 
)>^  ^1-^  po  J^^^-^i'^^  t  o'»  ';o  o(K-i^^  s^oi^S^k.  I » i't  ^  \  V-*^-^  oi^-sl^ 
)JL.o^   jlo  -^ . ^  ^  yoijo  jJoC^^^^io  .jjiioik  oj\  w^ioi/  ^^lx>  ..v2^S— l^jLio; 


deceit  of  tlie  serpent;  for  he  said  to  them,  «  Of  the  tree  of  knowledge  of 
good  and  evil  ye  shall  not  eat  of  it ;  but  in  the  day  in  which  ye  shall  eat  of 
it  ye  shall  die  » '.  For,  as  long  as  they  kept  the  law,  and  rejoiced  with  one 
another  without  passion,  and  did  not  perceive  one  another's  nakedness,  and 
also  did  not  think  of  their  union  in  marriage,  they  enjoyed  the  blessed  life 
in  Paradise  itself.  But,  when  the  woman  gave  up  the  duty  of  help,  and 
like  a  weak  person  out  of  simplicity  accepted  the  deceitful  counsel  of  the 
serpent,  then  she  herseif  also  became  an  evil  counsellor  to  the  man,  and 
immediately  they  were  alien  to  God,  and  also  to  the  life  in  Paradise,  and  by 
means  of  death  were  condemned;  and  Adam  knew  his  wife,  and  she  becomes 
a  helper  to  him  in  the  second  line,  through  the  procreation  of  children*.  And 
at  first  she  was  given  him  as  a  helper  in  the  worship  in  Paradise;  for 
such  is  God's  care  for  us  that,  even  when  we  change,  he  continues  to  help 
US  :  for  he  made  man  his  own  master,  and  to  honour  that  which  is  good; 
and,  having  foreseen  that  he  would  change,  he  provided  a  helper  for  him 
beforehand.  Therefore  also  Adam  by  the  grace  of  God,  as  soon  as  the 
woman  was  created,  foretold  that  a  man  should  'leave  his  father  and  his 

1.  Gen.,  II,  17.  —  2.  Cf.  ep.  63. 


8  v°  a. 


48  LETTERS  OF  SEVERUS.  [2181 

.•]Uoi^  .-oc   )va.b  )^Vs^  \^  |JC*^  -V^^   ^-'    .V°«^'i   V^^'^*-^^  '^^^^ 
)..m.a^    N^oui/    ).^ö-!,Äi?    I-^    v^!    l^-'i^a^^    'l^    re°?    'r^    ^°^ 

jjüV-au^   „_JLio   j-^lAo  .1^;)^?  ,-^Vo^   )K-^iö   ^  .-^ouo^^xio   )oi:Ss, 
..JSJa   .)l;o>^  ii-J^/    onttSa^;    )ju/    o6)   );v*   o«   V-^  ^:^    !«*^  .^^I^i- 

j^oiL-  jJo  jl^Ui  JJL-,  io:^©  .^.so.lfl  MoV*  -t^:-^o  jl^^o  ..j.--.**^  ^i. 
yOJL*!-/     yCLDV^aj»    ia\iaXj>o   yOJi-oi^^-^Ls   yoK-ooi    ^-^-J>o;    yoa^    »s/o 

1.  Ms.  Ij|  ov».  —  2.  Ms.  with  point.-  loUowing. 


mother,  and  cleave  to  his  wife,  and  they  two  should  be  one  flesh' '.  This 
bodily  biith  circumcision  renounces,  which  was  given  after  the  fall  from 
the  lue  in  Paradise  in  the  cliaracter  of  a  remedy,  and  causes  us  to  approach 
to  the  impassibility  which  existed  during  the  residence  in  Paradise  ;  by 
which  we  are  named  sons  of  God,  inasmuch  as  it  slays  cur  members  lipon 
the  earth,  and  pnts  off  from  us  the  old  man.  The  trnth  itself,  of  which 
circumcision  is  a  type,  testifies  to  us ;  for  Paul  wrote  to  the  Golossians 
and  Said  that  circumcision  in  Christ  is  baptism,  whereby  we  put  away  from 
US  our  old  man,  and  the  morlality  wlierein  we  died  after  our  fall  from 
Paradise,  and  we  also  cut  away  ihe  bodily  desire  as  it  were  a  kind  of 
foreskin,  and  bury  it  in  the  walcrs  which  slay  sin,  and  in  the  same  way 
we  are  buried  with  Christ,  and  rise  as  new  men  and  born  afresh,  and 
hasten  to  the  new  and ,  passionless  life ;  for  this  is  what  Paul  wrote  :  «  In 
whom  ye  were  circumciscd  with  a  circumcision  not  made  with  luuids,  by 
Stripping  oll"  the  body  of  your  (Icsh,  by  the  circumcision  of  Christ,  and 
were  buried  with  liim  in  baptism,  and  rose  in  him  ihrough  faitli  in  the 
Operation  of  God  who  raised  him  from  the  place  of  the  dead;  and  you  also, 
wiio  had  died  in  your  sins  and  in  the  foreskin  of  your  llesli,  he  quickened 

1.  ('.eil.,  11,  2'i. 


[219]  LXV.  —  TO  EUPRAXIUS.  49 

Ol-.^>-./    )laS.»ab.;    Uy~^U,    ^l    )>^  .vQJl^o«.^-U:    yOoiSjJ   yCiat^    ^jio   .ot^ox 
\s^  '-It-^!   otloK-...io  iQ.wUOi;o   :).ja-,„caj5  It^J   CH-^   ^l   )-»a2L3o   :jlio>.^  *    158  v» 
ooi  .'v-ol-   jf^cu^f    oi;VA    ooi;    l-ia-./    •.|».;oJ^JLio   )L.J>.S    ^l'^o   jjiöju-   jJ    V-^-^ 

.^oJbö    6il<aJu«.;s    io'^K.^    V-^j-icC^j    y^h    -.jjLajj    |la\»aiX    .^^;    Jpai. 
.^oCyjäl    ^oi.;    ).ia*Äo    .•jK^jOQ^a.j    )fcs.jLiajil    looi    <n^h^l    t-«-^  j;o«    ^/» 

K-.K.^/o     JkX^;    ^wJ^oi    .-j.^jjV    jLscLflo    j^a-u-io    ^;    iooi    j.^,  nvi    .-looi 

^K_./  ooi  jJ;  .-^x^^invi  yK-i^;ts..io  .•|fcs.^^xi>^!S^>o  |l;o>^  ^_jl.;>.^ISoo 

^_bo  a\j    ^i'i^/   .oi.ioJLi   Q.tia:>o»j   ^-^^ji    .\oo<XJ    jo»,:^;   )-».ii;   -.ja^^QJ»^ 
jo^^SiO  ^j    ^^-j^o».J   .0,^1/    |oi5s   ^  jJ/  .jt-^^j    )j--3»  ^  Q^o  -.j-^! 

1.  Added  in  marg.  —  2.  Ms.  )£^«~iai,L». 


witli  him,  and  he  forgave  you  all  your  sins  »'.  You  see  tliat  circiimcision 
is  the  destruction  of  thc  foreskin,  and  contaius  a  renunciatiou  of  fleshly 
birth  and  of  the  body's  pleasure  in  mortality;  for  it  confesses  the  passionless 
and  new-fashioned  life,  as  the  actual  truth  of  baptism  showed,  of  which 
circumcision  is  a  type,  which  in  a  shadow  cuts  away  the  foreskin  of  the 
flesh,  while  baptism  cuts  away  the  foreskin  of  the  soul,  and,  so  to  speak, 
destroys  its  excessive  wickedness.  Such  was  the  legal  ceremony,  and 
the  covenant  with  Abraham,  and  of-  bis  descendants,  which  by  tlie  ancients 
was  carried  out  in  a  bodily  and  sensual  fashion,  but  signified  bcforehand  the 
allegorical  conceptions,  which  the  spiritual  and  suprasensual  ceremony  in 
Christ  revealed  and  brought  to  pass,  for  through  baptism  wo  are  circumcised 
with  a  suprasensual  circumcision,  and  receive  in  our  mind  the  privilege  of 
being  no  longer  sons  of  the  flesh,  for  we  are  named  sons  of  God.  Ilear 
what  John  the  thunder  and  trumpet  of  the  divine  words  says,  «  For  thosc 
who  received  him  he  gave  them  power  to  become  sons  of  God,  those  who 
believed  on  bis  name,  who  wefe  born  not  of  blood,  nor  of  the  will  of  man, 
but  of  God  »  '.  Joshua  '  also  the  son  of  Nun,  who  typified  Jesus  who  is  God 
and  our  Saviour,  shows  this  clearly,  that  circumcision  is  the  baptism  which  is 

1.  Col.,  II,  11-13.  —  2.  Sic  Svr.  —  '.i.  Julin,  i,  12,  l:i.  —  4.  Syi'.  'Jesus'. 

r.WR.  Olt.  —  T.  XIV.  —   F.   1.  4 


50  .LETTERS  OF  SEVERUS.  [220] 

.^^  ^3  .yoo-oj  lil->^  jJ»  o^-i/  voouäo;  l-'i'^N  ^^^  :)■»-=►:«-=  o^-? 
la-'i».  ^  .jJ/  iooi  U^:.«^  oo«!  v^/  °^  J?«  i^/  -'^^^  V?«^  ^°°*  ^^^-^^ 
.-voj/    ;>^  JjLaio  ^-;    jls/o  .jjoü^    |oj:§>.  iC^    );opö  .-^I^;    )j)i;   U-X^ 

OÖI  joCSx;  oj^>>?^  ^h  -loo«  ^'^-  ^i-»^  ^^*^»  ©o«  ••ia^o-'?  )*^-^»^!  ^ioa-^ 
jjuaj  ^ojl  .juUL-.ioi.  J-ioo^i  oiloA^oi.;  jt-flo-s  '  i>s!5^T^  ^t  ^ll  -"r-^ll 
OCH   s^oju.  ool   jLs/o  .K.>.^   ^^-;    j-icL-A^;    ''^^io   -o«^»«^   r:^    -■«• 

.vOOila^Voä.  voouio  .n  iir>°io  .I^oa;  jJuüLco  "^^^ui  ^^-oi  -.^»io-.  o't7=>^?  ^ 
.  )IV.,,(v>^    ju.;^Xio;    ),^i>^-^   JoK-iLioo   ^JMdJ^  V-a^;    oöi;    -.wOi    |^^^-    );o|o 


159  r 

1.  Ms.  ;i.^»-  —  ■^-  Ms.  v^ 


pcrfccled  in  Christ,  aiid  was  giveu  to  the  snns  of  Israel  as  to  a  kintl  of  sons 
witliout  passihility ;  l)ut,  because  they  had  lived  forty  years  in  the  wilderness, 
it  happoned  tliat  tlie  sons  wlio  were  begotten  by  them  remained  uncircum- 
cised,  though  it  was  possible  for  them  to  circumcise.  Bat  this  did  not  happen 
by  cliance,  biU  because  God  was  directing  this  matter  in  order  to  reveal  the 
future  mystery ;  and  neillier  did  Moses  circumcise  them,  the  exact  observer 
of  the  fathers'  customs,  who  ordercd  that  anyone  who  coUected  sticks  on 
the  sabbath-day  shouhl  die',  who  kncw  all  things  beforehand,  and  among 
them  tlie  threat  pronounccd  by  God  who  said,  «  Whoever  is  not  circumcised 
in  Mm  ilesh  of  Iiis  foreskin  on  the  oighth  day,  that  soul  shall  perish  from 
among  ils  people,  because  it  haiii  set  at  naught  my  covenant  »";  nor  yet 
did  Joshua '  again,  who  succeeded  to  the  government  after  Moses,  circumcise 
them  before  tliey  crossed  Jordan;  but,  after  they  had  crossed  Jordan,  then 
he  took  knivcs  of  rock  and  cnt  away  their  foreskins  from  them.  And  this 
is  piain,  that  he  wiio  iias  crossed  Jordan  and  by  the  laver  is  admitted  to 
retreneration  is  circumcised  witli   a  rock-knife,  whicli   is  Chi'isl   :   for  a   the 

1.  NiiMi.,  XV,  32-35.  —  2.  Gen.,  XVII,  l'i.  —  3.  Syr.   'Jesus'. 


[•22t]  LXV.  —  TO  EUPRAXIUS.  51 

oit^^^^o    y^l    .öi.«.^äa  ^Vl;    Jjlolod    ^^    -y^ls^    J3l.V^o    ),.^^^o    -.joC^t 

»Ol     JJOOI     jj«;      ^'0|     ^;     >JU/     jj     ..^Oloi^/      Jb^ajl    .{^.«.iL^     sS/     .    .ffr.r>\.r>o..      ^, 

oü^    )-i^^/   Ijl't^'^   "»^^^    ^>.^  .ooot  .  »;  ^r>>ö    yOojN  ^  nni\   ^^^A.Lot   ^.«C^jJo 

^.iJ^oi  ^«-'^v  I » « T  m  -vQJ;  ot^-^  ^ax>  oi\  |o.Lwi^o  |  >  not .  |jo<!^  oü^o  .o^:^^ 
^^>^^/)  'Jo!.«.  I  );oi^;  .«KJ^  oi^a^  ^^^I^sl^Kj;  •.^^s^J^.iiq.«/  uüLai^  ^oi.^  '^r^! 
oi_3    ,jJL^KjL^    oil.a:ia^;    oöi    )t-^a\    :JV<VA    joC^    >^q.jl>;    oi-^a«.:»    v  -i^^; 

)ou^   f^J^      .  I  «  ..  'i»  Vio    .-ji^Ji    Icx^;    |.£a3ä^;   )l^.'ju.^    jla^oi^sJio    Jio^ojio 

.  i/^,  ni^ooo  :).^L«^Ow  ^jlj',.^\  >  t^  >  t  «'....Niio  :^v»m  ^io«  ),^w.^o  jK^oC^ 
OOI  •.^JLa^b/  ljLo.^alii.0  j^sjl-^  ).>o.^«.\o  :),.>j|j)i  j^o^O  lo^  {.^.ouV^  ^V) 
vOOil^^L^Oo    t-»-^    '1^    x-^   -l-ioi    |;)f^    ^^    o(„«alu    yOJ;    oif^    >&.aji^    ool 

1.  Ms.  om.  o- 


Word  of  God  is  living,  and  effectual  and  sharp  beyond  a  two-edged  knife  »  ' ; 
and  according  to  Paul's  saying  Christ  also  is  a  rock".  Let  no  one  hold 
the  unreasonahle  supposition  that  they  had  no  iron-knives  in  the  wil- 
derness;  for  they  were  armed,  and  slew  those  who  opposed  theni.  Mark 
again  the  same  type  in  other  mysteries  also;  for  the  blessed  Paul  said, 
«  Those  Avho  were  baptized  in  Christ  were  baptized  in  his  death  »^,  and 
Joshua^  the  son  of  Nun  presents  the  same  figure,  for  he  provided  that  the 
knives  with  which  he  circumcised  the  sons  of  Israel  should  be  buried  with 
him,  that  thereby  he  might  show  that  those  who  are  baptized  in  the  name 
of  Jesus  the  true  God  with  the  baptism  that  is  completed  in  his  death  are 
by  it  circumcised.  And,  when  we  examine  the  sense  of  Scripture,  we  find 
an  unlimited  abundance  of  thoughts,  and  a  primary  union  and  agreement  of 
the  types  with  the  truth,  and  praise  the  one  God,  the  giver  of  the  two 
covenants\  And,  as  to  the  manner  ao-ain  in  which  we  on  beino-  admitted 
to  the  divine  laver  and  regeneralion  and  putting  off  from  us  our  old  man 
are  both  invited  by  Christ  to  the  mystic  table  and  eat  the  angelic  heavenly 
bread,  Joshua'  the  son  of  Nun  liimself  again  showed  us  this  mystery.      For, 

1.  Heb.,  IV,  12.  —  2.  I  Cor.,  x,  4.  —  3.  Hoiii.,  vi,  3.  —  4.   Syr.  'Jesus'.  —  5.  Sia'J^xa;. 


L  K>   r  1 


52  LETTERS  OF  SEVERUS.  [222] 

jj/   .j-Q.*!^    )-^ici-^    o^    .Up    o,_aLi.o   .-o^/    o»)-r^/?    v«^«    I^l^^o 

vs/,   «oj   )K.-:^o  .«oL-    );VA^  jJJ:^      .t^-u.^    .Ijuiio,    jN.ix.to.    jKXaa)^ 

•;-K  nN  ^  |.ioa^  o'oü  otjso 

1.  Ms.  om.  —  2.  G  (2)  IP^aN. 


aftcr  ihev  had  crossed  llie  Jordan  and  been  circumcised  witli  knives  of  rock, 
tlieii  l'or  llie  first  tinic  ihose  who  ^were  circumcised  ate  of  ihe  wheat  of  the 
land  of  promise,  aiul  celebrated  the  Passover,  not  with  the  old  leaven, 
liiil  wilh  Iho  pure  true  leaven  :  and,  as,  when  Jesus  Christ  ate  the  legal 
i'assovcr  ^vith  his  disciplcs  and  thcrcby  fulfilled  the  law,  and  Ttook  the  bread 
of  liianksgiving  in  tlic  midst,  and  blessed'  the  cup,  and  put  an  end  to 
the  legal  Passover,  the  new'-  suprasonsual  sacrifice  received  a  beginning 
and  entrance,  so  also,  wlion  Josliua''  the  son  of  Nun  as  in  a  kind  of 
prcfigurement  and  lyi)c  kneaded '  unleavened  loaves  out  of  new  wheat  and 
kcpt  ihe  Passover,  the  old  eating  of  manna  ceasod,  and  on  that  same 
day  camc  to  an  ond.  Thus  in  every  single  point  the  lypc  set  forth  the 
Iruth.     It  is  proper  also  for  us  to  hear  the  actual  words  of  divine  Scripture  : 

1.    A.   V.   (0  (2)  li)  'blcs^eil    in   Nie   niiüsl   llii;  eiirlidrislid  und'.    —    2.  A.v.   (G  (1))  '  spirilual'.  — 
3.  Svr.  'Jesus'.  —  'i.  A.  v.  (G  (1))  ins.  'and  made'. 


OOI 

o6i 


[223]  r.XV.  —  TO  EUPRAXIUS.  53 

j-  «%v  V.'J  ^  l—fS  ^^^|",_CQ-./  wJLs  ^0^  o,_3uii.o  .>4wi>ajtJ  )^oi^  l-^J^;  jLicLX  ^oi^ 

^y^r  ^   ouo  .)-«f3;   ).^w>^!^   jJ   ^^   Q^a/   .)-^Q-»    i)^^-so   .)^i/j      öiKiC^^" 

Ool     JJo     .).i.;/;      )V)L30     )-^C-    ^     a^^/?      '1^    r^     .-jjJLiO    '•^ii^.l^/      ..OCH 

)oO|   »).pJSv~io   |_»JL-Jiol^;    ool    ^öio    .'"^Js^l^flQ.-/     »^xiaJS.    |jJLio    )ooi    ^oto^-./ 
)l;    )j;-«j    ou.^— /     )m3a^    l^'^Hs»  '^°*?    )-.a-^io    K_|v-oM    -.».X-tv.-iO;    ooj 

y^l  ßl  .^_^w^o»>_iö;  jL^/o  -.j-^oj  K-^^b.  i-*-^  jKia^ÄJi  .jLa.:-^2^ 
VLO  oi_3;  ).*»aJio  ^Oioh^l  ooi  •.I-.jl.OoI  V*^  o«  .vOOU^«/  JL^iCLJus;  ^!bji,io 
;j_,JS..io  )-fcJL-.ioK^;  ♦-^■^  °°'  .|K*Ju.»  jooi  ^^■•;  |K.^a.^.Q.\  ^  .•\Jpo 
.•|jo)   )-a<L>o>    ^io    ou^   Jlb^too    -.t-Kiw;    l-iai^^j    )L_;aji    -oioK-./» 

)^)OJi;     [j^iOQ^     OÖI     io^     -'^     »^*.iO     0|:M.^OJi;     OÖl     .)»<^>.j>~3lSi     joOl     Osfrs.M~<bJLS>1 

.'«.'f.*  )j    «^  -  «""    oy^y    v>ou^o    .-jjiätuM  }i     l-i^    yOot-K-/    yOOt~s;    .•|««JL-.ioio 

1.  Ms.  'oit^X^.  _  2.  Ms.  osov-l-/- 


«  And  the  sons  of  Israel  celebrated  the  Passover  on  tho  fourteealh  day  from 
the  evening,  to  the  west  of  Jericho,  beyond  Jordan  in  the  piain.  And  they 
ate  of  the  produce  of  the  land,  and  the  next  day  they  ate  of  the  unleavened 
loaves  of  the  Passover.  And  that  same  day  the  manna  was  taken  away, 
after  they  had  eaten  of  the  wheat  and  the  fruits  of  the  land,  and  the  sons 
of  Israel  had  no  longer  manna  » ' .  The  fact  again  that  he  who  was  born 
was  circumGised  on  the  eightii  day  shows  clearly  that  that  circumcision  is 
a  type  of  the  life  of  impassibility  in  which  we  truly  live,  not  tho 
life  that  is  spent  by  those  who  are  born.to  destruction;  «  for  in  the  resur- 
rection  there  is  no  marriage,  nor  yet  persons  given  in  marriage,  but  they 
are  as  the  angels  in  lieaven  »-  :  for  the  eighth  day  itself  is  the  beginning 
also  on  which  our  Lord  rose,  when  he  became  firstfruits  for  our  resurrection. 
He  who  is  circumcised  on  the  eighth  day,  which  is  the  beginning  of  tho 
future  World ',  is  raised  above  tiiis  world,  for  the  rcst  of  which  the  seventh 
day  was  appointed,  the  end  of  which  brings  us  to  that  day  which  is  the 
beginning  and  the  eighth,  on  which  is  the  impassible  life,  and  he  does  not 
know  the  words,  «  Be  iruitfnl  aud  multiply  »''.     These,  wo  think,  are  the 

1.  Josh..  V,  10-12.  —  2.  Malth.,  xxir,  30.  —  3.  Cf.  ep,  79,  80.  —  4.  Gen.,  i,  2S. 


l.-yj  r"  1). 


159  V  a 


54  LETTERS  OF  SEVERUS.  [224] 

yo^  vs/   ..KjI   ).JLi.  jK^äiSx  ^'Sov^;    ^   ^-/  V^3  v?    ^^'  .^^5^)v^/ 

tsj|    c*iCLi.   ^  ••'^:s^  ^^^.^>.^V    ]o\K^  K-oo,;   .JV^io/    ^a^Vs^o^^ 

|j^a3  ^io  )joj  .)-V-/  Jjaic^  "^^i?  Nt^  ^^^  iJ  \;^i  ^^°  -I^^-ä/ 
«ÄÄX-'jo  ^iQ.i>  vO,.J;  jJ^o  ^;  -'V^/!  o««  -«o^-./  ooj  ^3  ooi  ..^'Jis^iJ  V-j-= 
w.«  la^  .j-iJjs  )^;   )ja^/  .)joi  ^-.j  ^V-»  •^^'^iv^  ^^   ®^^  ^^■=^*  .•;^i-la^ 


1.  Ms.  /^la^v 


things  which  througli  circumcision  were  given  to  tlie  sons  of  Israel.  Bat 
you  perhaps,  conversaut  as  yoii  are  in  divine  things,  can  tliink  of  something 
eise  Ihat  is  greater  and  more  sublime. 

And  next  the  eiglith  question,  how  we  ouglit  to  understand  the  saying 
(if  our  Savioiir  in  tlie  gospel,  «  Agree  with  thine  adversary  quickly,  while 
tlidu  art  in  tlie  \vav  ^vitIl  liiia  »  '.     The  defence. 

ll  agrees  with  tlie  order  of  your  qnestions  that  we  should  also  shorlly 
rcfer  to  ydur  ollier  question  about  the  woids  spoken  by  our  Saviour  in  the 
gospel  by  way  of  persuasion  and  advice,  «  Agree  with  thine  adversary 
quickly,  while  tiiou  art  in  tiic  \Yay  with  hini,  lest  thine  adversary  deliver 
theo  to  the  jiidge,  ;iii(l  the  jndgc  deliver  thee  to  the  officer,  and  thou  be  cast 
intd  prisDii,  and  ihon  shalt  not  coine  out  thence  tili  thou  pay  the  last  mite  »". 
Tliis  conunandinent  is  almost  tiie  same  which  says,  «  lle  ihat  will  suc  thee 
and  lake  away  Ihy  lunic,  lot  hini  have  ihy  coat  also  »'''.  However  this 
needs  a  great  eil'ort  in  order  that  we  may  reslrain  and  cut  away  the  eorruptions 
of   sin.       Fol'   whal    iie    said    is   like  this.      «    If   you   are   standing   in   the 

1.  MuLtli.,  V,  -25.  —  2.  Ibid.,  2.5,  2ü.  —  3.  Ibid.,  W. 


[225]  LXV.  —  TO  EUPRAXIUS.  55 

la^«  y^  ^  ->,  \  v-s  ^^  s2l2SJ-«1/o  -.J-^iol-i  t-*^^^/  "-J-V!  ^■•-^!  y-^^l 
I^V-»  )-2>c^"    .)i  n=\v>;   oiloLi«»-.   ]L^   Kj/   ojLl«Kio  ^  .|iQ-.ojJ    ,yi_aus^ivi 

»^U   )jL30io  .juvi  t  vi\   ^:>aS'i.i    )-ü.jo   .j-Ot— .   ^...w-l   jooti   ^;»j    ),-«o 

y.  -s  -s^V  V  -N  ^<ii,  J^sJ/  "^j/j  ^j  )^  .jlojjj  ^.j/  yjj  )J  ^jl2j  '^  ^j  |jLiai>. 
•  U-'j  lob.  ^»7^  )-iio^»»  .oo-io  joiU^o  J1;q^)1  ooi  -.JjlI.;  IqA  |-*;o)-3 
^*io/    ^|*2>o/o    .)il-Jo/    ^>«.«-^   ^-wioVJ   j^a^lo   .•j.^o^KA    ^oo-^S-Jl-'j    |jl-;o 

))-K^    jL^-*io   r^^o^Vio   «s/    wcii^jil   :^juici3  ^^s^»   ^.iai.  y^);;    oöC^» 
.ou^-/  ""^»i^jo  )ts.-^^o»wiö  )Kiciau-j  .Jv—.J^^-io  ^.:ä<5^j  oöij  otta3a.^^.>A  )-3jl 
:^_.i^^s^  )j)-^!   J-J'-S')-:»  t^^^  K-j-ial-^o  r^amsl  |jlL.;    ia^;   l^?"'?  "♦-'^  ^^^ 
1.  Ms.  ^•■ 

court  that  is  trying  the  case  itself,  and  are  prosecuting  before  the  judgc, 
and  are  altogether  wrapt  up  in  the  court,  rouse  yourself  on  the  way,  and 
change  from  enmity  towards  your  adversary  to  agreement,  considering  the 
uncertainty  of  the  issue,  lest  you  have  to  subrait  to  an  adverse  verdict,  and  the 
adversary  on  the  contrary  part  deliver  you  to  the  judge  as  one  that  is  guilty, 
and  you  fall  sonie  time  uuder  sentence,  and  the  judge  deliver  you  to  the 
oflicer,  and  so  you  be  chastised  until  you  pay  the  last  mite  »  (it  is  the  custom 
to  torm  the  bronze  coin  that  is  the  smallest  a  mite).  Luke  also  clearly 
confirms  this  sense,  and  for  perfect  understanding  it  seems  to  me  suilicient 
to  cite  his  actual  words  :  «  But  why  dost  thiai  not  of  thyself  judge  right- 
eously?  But,  when  thou  art  going  with  thine  adversary  on  the  way  to  the 
judge,  make  it  thy  business  to  be  quit  of  him,  lest  he  deliver  thee  to  the 
judge,  and  the  judge  deliver  thee  to  the  exactor,  and  the  exactor  cast  thee 
into  prison.  And  verily,  verily  I  say  unto  tliee  that  tliou  shalt  not  conie  out 
thence  tili  thou  pay  the  last  mite  »  ' .  To  strip  olf  your  cloak  also  for  the 
man  who  has  a  suit  with  you  about  your  tunic  and  with  groat  power  over- 
come  the  rapacity  of  him  who  is  contending  with  you  is  an  act  of  sublime 
and  exalted  wisdom.     Think  only  of  getting  rid  of  the  running  to  the  judge 

1.  Luke,  XII,  57-59. 


V  310  v° 
(IlS4v"n) 


G  159  v°  b 


56  r.ETTERS  OF  SEVRRUS.  [226] 

.^_*JsLi^Xi^jL.bv  ^o/  x^öojj  .JJ/  ..»^Is  |-ü,:2S.i^  joojJ  jJ;  -Ol  jo^I^^ 
^*,^^  JU^-N,\vs.  )5aJL.\o  .JJSocuA  ^-JL*LaQ.Dlo  ^V^J  joou  )loV-^i.Jso 
)jp>  :);oij  Ji-*^;  t^;-»!  )jusÄio  .).^,j  |ta-o|.^  .)jiotj  |.üi».25>>i..iL^o  joVAJ 
^•p6/  .ölQ-auCQj  K».|.*^i.^^  j;o»  JJ^Cis^>a\  ^*^  v^>."i/  .-oioK_./  jjoi  Jtv.*^^lj 
.-oioK-./  )i-=^?  ot.2L^,^S^:5;  V-^  jioJjotXio  -otoK>/  JJDV-S»  o».Ju^i^ 
.•y».io   y.:x>l   J;o»o  .oil;|l.  ^-io;    jjjojoi.       -Kio/;  .y^o  ^.io/  );Olo.oil;/l  ^;  ^6i 

);oi,i>^j  -Kio/  .-^l;)!  ^;  jlaXÄLaLio       )jOi>^i6;  -too/  .-^l»/!  ^;  jlaxm.aio 

j-JL^SfOX^"^;      y^l      ).^i«^.XLiOO       sJ^         OOIJ /o  .K.j,.i'.  o/ .Kj-^-*  y/ .-jj^i.©  ^is 

y/ .j.^^--^;  ^Kiwj  öoi\;^/o/.J^!-»;  .^l»/l  ^-io;   )iaJ;oti..io   ^^!^>iw    )/n  Vi; 

^coosUo  )laj;oi.^.äOL^       >t^:^Al  jJ   ^;  .£s_ö)i/   |1   -.ymmpU  jJo  viOol^l  jJo 

.yjus,^0)>jx^  Kj/ JoJKio  |J  ..yi>.  Kj/  )^.-— «-^  n  •>    K-:^.iL->>o     l^-a;    jJ| 

^•^^^   ]^j/    ^jJ>.l^.:>o   K-Jv-)^   J/  .^-,^i.^oü^ 

1.  JIs.  RaSoia^^-Sv 


and  duly  prcveiiting  it  diiring  the  tirae  that  is  pressing  upon  you,  wheii '  you 
are  not  niaster  of  yourself,  either  to  ruin  your  enemy  or  to  reconcile  him ; 
and  tliis  needs  the  labour  and  toil  of  philosophy.  For  he  commands  us  not 
onlj'  iiol  to  beconic  adversaries,  but  to  agree  >vith  oiir  adversaries,  and  by 
watchfulness  to  koep  guard  over  and  restrain  wrath,  and  quickly  assuage  the 
lire  of  enmity,  and  reconcile  our  prcsent  enemies  by  agreement.  This  is 
the  simple  conrhision  of  this  in  the  form  of  exposition;  for  some  have  taken 
this  saying  in  a  higher  sensc.  Tliey  say  that  a  man's  adversary  is  the  remind- 
er that  comes  from  his  conscience,  and  our  Lord  says  this  :  «  ^Vhen  fyou 
sin  or  wish  to  sin-,  agree  with  your  adversary  »  ;  that  is,  accept  the  admoni- 
lioii  ihat  comes  fr()m  your  conscience,  whcu  it  reniinds  you  and  blames  you, 
if  you  have  sinned  or  wished  to  sin;  and,  if  you  neglect  Ihc  reminder  from 
your  conscience,  and  do  not  obey  nor  Trcstrain  yourself',  you  do  not  agree 

1.  \Ve  ratlioi-  rcqiiii'c  'bcfore'.  There  is  probably  soiiic  crrur  in  lliis  senlencc.  —  -2.  A.  v.  (G)  'your 
iicigliboui-  uireuds  aguinsl  you'.  —  i.  A.  v.  (V)  'be  admonishod'. 


'IT, 


LXV. 


TO  EUPRxVXIUS. 


),.iOQ..^j>  .-j-^o-^  I  f>'°>i  K.-J0/  •.j;o^Ä>■ 
) « ,t  1: 1  ->  yooC^  ^M  ^;   )~>'^°/  •)~'°< 

1.  Ms.  UmwoV^- 


.•J--0»  )n'=vJ   vs/    jiöw»  <^-?  U'U; 

j-»io/  .)^io).i  Kj/  ovioi.  t^;  ^-;  -61 
».i.»    .yJ^l    )jo«o    .o«o    <^t-3L^*    )ai^-»-s 

).iaio^  fco/  ^ai."  ^»j/o  .^a^l  jJo 
j^  iV    )-ü»j;   j-A.-»;    '>-^   Kä-*1o   .y^ 


with  your  advcrsary,  but  rather  use  forcc  against  yoiir  adversary.  So  also 
is  it  writteii  intlie  prophet  Ilosea  :  «  Ephraim  usedforce  again-t  bis  adversary 
and  forgot  judgment,  because  he  began  to  go  after  vanity  »  '.  So  also  Paul 
wrote  to  the  Romans  and  said  :  «  Our  conscienco  beareth  witness,  or  maketh 
defence,  on  the  day  on  which  God  shall  judge  the  secrets  of  men  »-.  The 
words,  'as  long  as  thou  art  in  the  way  Avith  him',  have  this  meaning,  'as 
far  as  this  world  extends',  and  the  way  is  trodden  by  all  men  :  ^and  this  is 
Avhat  he  said  :  «  ^^'hile  you  are  Walking  in  this  world  as  on  a  way, '  accept 
the  reminder  that  comes  from  your  conscience  and  do  not  refuse  it.  If  you 
refuse  it  and  pass  out  of  this  world  Twitliout  having  agreed^  the  conscience 
will  take  the  place  of  an  adversary  and  accuse  you  before  the  judge  and 
place  you  under  bis  sentence,  and  ^the  judge  will  deliver  you  to  the  torture  ^ ; 


1.  Hos.,  V,  11.  —  2.  Rom.,  II,  15,  16.  —  3.  A.  V.  (G)  om. 
uiiending  judgmenls'. 


.V.  V.  (G)  'you  will  be  delivercil  tti 


58  LETTERS  OF  SEVERUS.  [228] 

).^-^J;      )oi^-     ^^3?        -It-^/     )~.^JVq^     iQii.J      )K-^t^     )^»^)-^     vÄQ^aS» 

vAStio  •:*)^"—  oot  oi*,^ai  JJpö;   ^;   oöi  .-«oiofcs.-/   ^«»-«^  ^^   V-^  I^JV-^ 
)K-.JicHJLio  )K.*i^JiKi  Lo-'^i./  -.I^'—  oi^;   )'t>^2L^  I-Jpö?  r-*'^oö)  r^oioK-./ 


1.  Ms.  oiiM'».  _  j.  Ms.  "«^a^jittiv 


and  these  things  would  not  liave  befallen  you  if  you  had  aiade  union  with 
your  adversary  in  this  way  ol"  the  world,  when  admonilion  was  offered  to 
you,  and  j'^ou  did  not  accept  this  in  agrcement.  This  John  the  Evangelist 
also  wrote  in  an  epistle  and  said  :  «  If  our  conscience  condemneth  us  not, 
we  have  confidence  towards  God  »  ' . 

And  next  the  nintli  question,  as  to  liow  we  oiight  to  understand  tho 
words  used  by  Paul  in  the  first  epistle  to  the  Corinthians,  «  Every  sin 
that  a  man  may  sin  is  outside  his  body;  but  he  who  committeth  fornication 
sinneth  against  his  body  »  ".     The  defencc. 

Since  you  wished  to  have  that  other  saying  of  the  wise  Paul  also 
explaincd  toyou  wliich  is  made  in  the  first  epistle  to  the  Corinthians,  «  Every 
sin  that  a  man  may  sin  is  outside  his  body,  for  he  who  committeth  fornica- 
tion sinneth  against  his  own  body  »,  examine  the  explanatory  and  easy 
cxposition  of  our  holy  falhers,  who  take  this  as  a  dccree.  Some  say  that  Paul's 

1.  l  John,  m,  21.  —  2.  I  Cor.,  vi,  18. 


[229]  lAV.  -  TO  EUPRAXIUS.  59 

JJo^    O^    ,.30    .vOOU^-./     )i^     ^     t~a^     l^tJ^!     ,5;---'^01J     ,5_iÖ     s^lo    .OUN-./ 

)!^^;    )ju.m.5   otV^  ov^o   -.pö/   jjpö;    '   o6i  ^\   )J/   .^^^o^oö    |^^^; 

OCi    vS/o    JLJOl    ''''^«.^^iO    .K_^i6    C5|A    OO«    )I.Q_>V-Ä>    jbo»     j-OO^-ö-S;     )-»P/o    .^iO^iÖ 

jjLau/    ..s^cH»    jkL-^i»  K.*^ -.^^ii^-a^^^i/o  *2lL^1/   oCSj;    t-=>-^?   «öt-s -.Jj)-^? 

Jo»..^^-^  yooiv-^  .auL^IS^^o  ^^^.-3u^.s^.iö;  ^^t^lflo  i-.w^  jJ  .i^Ji»  l-:»-«^ 
•  Joi^sJl«;  jJiJt  ^  «^^iö;  )la-u;;  JJL**',^  l«^--'!  I^j  P  V*^  va>aii.a3 
V-w^  ooi  .^001-.^-./  IVs^  x;^  t-=^  joi^JL«;  ,_iö  ^>tJi;  •V~>o/o  .)?«>^=>  •■'*"^/ 
6u^  K-/  )K.*i.il  );ot;  -.^-V^io/  Pf-/  ^!  v;^/  l-^^  '=>''^?^  ■'-'>-^! 
I >^  .r. »  -s.   .  ),o,   ^^   öu^-./;  -I-^^   oi^?    )»-^^   )^PÖ;    oöi;   -öi   .{tCS^^A^ 


Intention  was  this,  to  show  tlie  oll'ence  of  fornication  to  be  something  greater 
than  all  other  sins,  and  therefore  he  frightens  those  that  are  weak  in  order 
that  they  may  rise  to  reformation,  and  by  way  of  deterrent  says  that  for- 
nication is  a  sin  of  the  body,  and  as  if  the  other  sins  are  outside  the  body, 
and,  though  a  murderer  defiles  his  band  with  blood,  and  sins  against  bis 
own  body,  and  a  slanderer  immerses  his  tongue  in  calumny  as  in  blood,  yet 
he  who  commils  fornication,  he  says,  dips  his  whole  body  in  the  mire  of  sin, 
and  lets  it  down  as  into  a  pot  that  is  fall  of  putrid  matter;  therefore  too  he 
who  coramits  fornication  also,  in  that  he  thinks  that  the  whole  of  him  has 
been  defded  und  polluted,  runs  to  the  laver  in  order  to  wash  off  the  stain 
itself  of  the  pollution,  which  a  slanderer  or  a  robber  or  a  thief  never  does, 
for  they  do  not  think  that  tlieir  body  is  polluted  and  defiled  by  tlie  sin  :  for 
Paul,  wishing  to  show   that  the  offence   of  fornication  is   higher  than  the 
other  sins,  used  this  expression  and  said,  «  The  other  sins  are  outside  the 
body;  for  he  who  coramits  fornication  sins  against  his  body  ».      But  certain 
others  say  that  this  is  the  meaning  of  the  saying  that  he  who  commits  forni- 
cation sins  against  his  own  body,  that  is,  that  he  offends  against  the  striic- 
ture  of  the  body,  and,  so  to  speak,  against  the  very  formation  of  man,  and 


160  !•»  a. 


60  LETTRRS  OF  SEVERUS.  [230] 

jKs;    );o«  jla-w-   )ja,mj    j-ioA  -JV-j^   J-^»)?    oiN.Ä2Lio   ^   |jLi-/;    ^^Kio 

yi>wj>aÄ\  Kill  •v-*^'^/  W'  -^^^^H^  y^?  ^^^  '^^°  °*-'^;  •1-'^-^?  ou-ooi 

,5-*.\o»o  ♦jjo»   jj-^dxo   -oiolSs-/    'jlo-oijo    |1q_jaj    V-^l'tJ^   -^l    )j^-^*^ 

V256r     .llci.OM      loU^Oy^      ^Ot-.Q— j      jjQ-iQA         O»^  joOJ    t^/  ^^>— »-301  )■ -!■>>.  A  \  ,  O  *, 

(I  131  v°  a).  •  " 

oC^Kj/,-a^'o:| .. .  %>o<)  ot.^;oi  )»/^^/       \Qj/  )-^oVo<   vQ.">N  .;    )iU^-3;    v©^/ 
.N^a.ccLl:>o  )..wu«jl^»  v^oto^oVou»  .}-ipö«       »J^ww^x^;  )-^;oi  ^''^wikdoi  )j/  ^'^^is.alA.  p 

1.  lls.  |l.a>oiio-  —  2.  Ms.   UÄ^-oSLi.. 


thc  very  mystery  of  the  beginning  of  birth  (for  it  is  indeed  an  ineflable  and 
all-glorious  mystery  and  is  known  to  God  alone,  lio\v  frorn  the  ennission  of 
a  small  seed  this  great  and  rational  animal,  that  is  to  say  man,  takes  a  begin- 
ning); and  this,  they  say,  is  the  meaning  of  the  words  '  sins  against  bis 
body'  :  «  and  abstain,  I  pray  you,  so  to  speak,  froin  doing  despite  to  tlie 
formation  of  nalure,  from  which  your  body  too  also  sprang,  by  iinlawful 
intercourse ;  for  you  forget  that  you  are  acting  madly  against  yourself,  for 
tliis  acl  is  in  trulh  one  of  madness  and  drunkenness  ». 

This  is  wliat  these  say.  Bnt  nlhers  say  better,  as  I  also  judge  their 
interpretalion  to  be  the  highest,  that  is  the  nearest  to  the  apostle's  meaning. 
Paul  dcsired,  so  to  speak,  to  show  that  the  sin  of  fornication  is  beyond 
forgivencss;  and  above  ihis  he  says,  «  Know  ye  not  that  your  bodics  are 
members  of  Christ?  »,  and  he  turns  reprovingly  and  says,  «  fShall  1  '  then  take 
a  membcr  ol' Christ  and  make  it  a  member  of  ^a  harlot'?  »  '■'  :  aml  by  this  he 

1.  A.  V.  (G)  'Will   lliou'.  —  2.  A.  V.  iV)  •  foniication.  Far  be  iL'.  —  3.  I  Cor.,  vi,  15. 


[231]                                           LXV.  —  TO  EUPRAXIUS.  61 

joi^^^    ^^^«     .y^lo    jlSw^    |jL30(o  .jood'    jj   -JIoaj;;    |-^;oi    >^oio  .»  in/' 

.v»oiol^/  oi^^  ^ 'f_2u^  JjüV-^).^^^;  |:bo;CH^  .l-'i-^;    oöi?    :);<^   ^^    mO^o 

.).^Cm   oi^;    ^^^^^  .)-'P^?    xr'!   ®öi  )K.jJ^    ^«-^<3<  .^  •>  m'io   \  ..  «üV>i 

^^s3    .1^,.  »»^1           ~0|.iOjOJ»S      OJj^j/;  OOUS    o/    .^j^—,    OUS.;    oÖ»_S    .^^..a-flo/  O  IW  r"  b. 

)ii  I .  I  S  •>;  OÖI  ^/o.yQj/  ).aJl!j/  .^1:^0  r-'^^  ^^^    .j...^.«.*.^;    )-^;oi   — oiol^/) 

lf.,^D     o/     ^;     ')-a;a^    .o^w^.^!./  y..^^w>.l/  oi^;o  .-jo^jJ  vO-^X^  j°t-^^ 

jL^öv-io    sJj/    )  IT)   1  i;    — ö|o    :)pK^  I-aJu/  :|_ifL«./   V^-"^  ^V-^    i  "^A  "^^ 

,^^oi\  ^>ö;;o  :))S>  t  »^  n  )K»  v>»t<.^  )  >  i  . Y  ^  ->»    ^J!^   y-,1   -.ycoü^  ^jl>V-^/ 

y>-lo   .  y\  >y  >ö;    .  I    .»  V>/    joi^)^  ^^^OS    o/    ^1    jL^jO-^  .Oa^^I/ 

^oi^S.   K.^;    y'^ts.ra^    po).:)0,\i       J^s .-3     |lo  i;  rr>  •>  >n     o/     :)^l^s-9 

jf^ooa  ».  \  \   k^/;    )  I  "^  ./  .JÜlo^oa  ^^11)^/0  :)-»jöo  )^;ö-a-3«  )in>  «Vtot^o 

|ooi    )_^Ö^-:m;     Jtooä.^-5    .t    «   t   f>o  Joi.\j   •>;    ),  \->o>    •.>   .  NoiJS,   .   .>Ö;; 

1.  Ms.   va^-|C>M-  —  2.  Ms.  «»p-  —  3.  Ms.  pl.  —  4.  Ms.  ^»;iov 


showed  that  he  who  commits  fornication  ofTends  as^ainst  the  members  of 
Christ;  and  so  he  goes  on  to  say,  k  Every  sin  tliaL  a  man  may  sin  is  outsidc 
the  body,  but  he  who  commits  fornication  sins  against  his  own  body  ». 
A  slanderer  or  a  thief  or  a  robber  or  a  covetous  man  sins  against  a  man 
by  slandering  him  or  by  stealing  his  property  or  by  desiring  his  goods;  but 
he  who  commits  fornication  sins  against  his  own  body,  that  is  against  a 
member  of  Christ.  Every  sin  distresses  God,  and  men  are  reckoned  to  have 
sinned  against  him.  These  however  are  human  sins,  and  have  been  com- 
mitted  as  it  were  against  men.  But  blasphemy  or  idolatry,  and  contempt 
and  neglect  of  the  sacred  service,  and  things  lilce  these,  are,  we  say,  acts  of 
iinpiety  against  God,  and  they  are   believed,  so  to  speak,  to  be  without 


62 


vxaaicü   )J»  ooot  ^jCS..3xQ.'ioo  .•s,2u.^>.a; 
^01!^  )oo«  ;oua:io.Jts-.oj:^  jKjLiCLAts^ 

^jjj  ^io^  •.\-^   ^pa-=>  ^!  v' 
)        -   »  ^^  ^   oi-s;    oöt    ^^-»/    jo-  ■"-'J; 

Jlo^Jj    '■^^-^^-^    ;o^.V;s    oilb.   :;ai^Äi.J 

v»^  ,_io  )-»>lio;  0610  )-L30l  .JKaj^o 
^l^io/   .v:slflo    50-.^^^^   )Iq_.jj    -.oC^ 


LETTERS  OF  SEVERUS.  [232] 


oon 


<m£0 


V? 


jLx.oi\  c*-i^iu  ]ts.^f  ^(jj/)  v2L-m.j 

.JN.^<H30     )Kju.tJ5     )Kj50^     v.=i'««>0 


1.  Ms.  1. 


•2.  Ms.  Hin.  —  :i.  .Ms.  pl. 


forgiveness,  as  also  Eli  the  priest  and  old  in  days  who  was  negligent  con- 
cerning  liis  soiis,  who  were  evil  men  as  it  is  written  and  iinlawfully  ofTended 
against  the  divinc  Service;  for'  he  testified  to  them  and  said,  «  If  a  mau  sin 
against  a  man,  they  shall  pray  to  the  Lord  for  him  :  bat,  if  he  sin.  against 
the  Lord,  to  whom  shall  they  pray  for  him?»  -  So  therefore  Paul  also  wishes 
1(>  makc  it  ap})(!ar  llial  the  sin  of  fornication  is  committed  against  Christ 
himself  :  and  just  as,  il'  a  man  take  a  harlot  and  bring  her  into  the  holy 
teniple  of  the  Saviour  ol'all,  and  therc  commit  foruication,  he  will  not  merely 
be  called  lo  accouul  for  foruicatiou,  but  also  judged  For  impiety  as  having 
polluted  tlie  illustrious  aud  iioly  place,  so  also  he  who  commits  fornication 
before  believing  in  Chrisl  ;uul  writing  him  as  his  leader  commits  fornication 


1.  Sic  Syr.  —  2. 1  lieg.,  11,  25. 


[233]                                         LXV.  —  TO  EUPRAXIUS.  63 

^'^       '^   -N    qJ^   ■  ,yn.j>.eoll!^   ) > v>;       :;o,..\.s  )iQ-».ij  a^.-^^oio^-./  )-«.«->^e» 

*  •  o 

)^^,>o   .)^1-   oC^;    )"'-<^^   )^)-^?    °°*t    -"y^l    .v£OQ^Q.3   --JjL-,KiO    jK-^»l 

«Ol  ).x>,-.  .yOJV-^^us   jojAJJ    '''^..ooi  o..  >>>   .)^iö^  •'"'^  vO^^-H^?J  /   -vQ-:^ 
ou^s.aL.010   .•)....-.  »>o;   \-Moi   «oioK-./»   oöi  .').mOm    ) «  Y ->  K>n  «■«>   t-*^;   .^»-^ 

.•i.io)j  ^;    Jü/    jJo    .) ..J-V)   i-iCLi.' yiö-a^^  .V-'^^/?    )-^  ^/o  J^H^!   ^-Juoöt 

ai^'N/N   ja-«^.^  !,-./■  ^j  oö»  .'litN  ^Jio  061  .-sSl^J— ;  ooto  L'^  ^'^^/;  oöl» 
^/o  .jÜL^^-fiDo   j-ioloa  «Ol    ^3   «Ol  jls/   -.llaSüL^   01-.^«/    «Ol   ,J  «Ol  V— ^oA 

•  |,  -sv'v^  )1ol3jl^    «Ol   l'f.^  oC^sJls  K«)«aA    0^   ßl   -.^N-j  «ci    ^  «Ol  ^; 
..)-upoj  «öl  ^)o^  jjpoj  V-^^061  .j-äcu^K^  po|-:>o^!   y^l  )<H^!  JJ^^o«  oi^i^^ 

1.  Ms.  ►»•/o- 


only;  Lut,  whon  he  lias  through  acloption  been  inserted  in  Clirist's  body,  he 
is  not  only  cliarged  on  account  of  fornication,  but  is  also  accused  of 
impiety,  as  rdoing  despite  to  the  members  of  Christ'.  Therefore  it  is  wilh 
this  meaning  tliat  Paul  says,  «  Ile  who  commits  fornication  sins  against 
his  own  body  ».  Immediately  Svithout  any  intervening  words  he  went  on 
to  say,  «  Know  ye  not  that  your  body  is  the  temple  of  the  Spirit  that  is  in 
you,  which  ye  liave  from  God?  And  ye  are  not  your  own,  for  ye  were  bought 
witli  a  price.  Praise  God  therefore  in  your  body  »  '•  Accordingly  it  is  piain 
that  through  the  adoption  of  the  Spirit,  which  is  the  Spirit  of  Christ,  we 
both  become  a  temple  of  God,  and,  as  it  is  said,  «  Christ  dwelleth  in  our 
hearts  » ^ ;  and  let  no  one  say  that  he  who  slanders  and  he  who  robs  pollutes 
the  one  the  tongue,  the  other  the  band  only;  for  the  poUution  is  not  the  same, 
nor  are  the  stain  and  the  mire  the  same;  and,  even  if  we  allow  it  to  be  the 
same,  yet  the  pollution  does  not  affect  the  whole  body  equally,  nor  is  the 
whole  temple  of  God  so  to  spcak  defiled.  For  he  who  commits  fornication 
with    a  woman    who    commits    fornication   intertwines     his    whole    body. 

1.  A.  V.  (V)  'taking  a  raember  of  Christ  and  raaking  it  a  meinber  of  fornication '.  —  i.  I  Cor.,  vi, 
19,  20.  —  3.  Eph.,  III,  17. 


IGO  v"  a. 


64  LETTERS  OF  SEVERUS.  [234] 

o^;    .\JXL^    ^-    vO<x-Vl    VOOW.J     -Vio/o   vÄia^I/   J-Öu^   J-SKj;    )lo;owao   ^3 

jLauOi-s  K.*3  o/  :of,_^^uj>  )j>io;  oö».^  oi^  ^-SLi.*  )K-.ou^  jlo-i*^  ^-io; 
)_joi  .ycuj^ioji  "^5s^io;   V-Ö1    |laJL_sK^.io  -.j-i^ioJ»    Mt-«J   l?«  •Jo^^? 

•  •  •  " 

jJo  ..Iva*  |)o  IVio-  JJ  .^'1^1  JJo  '.^^-V^i?  -.V-^-^  V-.^/  .«HJ^^Quco  yaL.111 
.o^  o.i;  jooio  jLsio  .V-J1X0V3  ^  l-"^  o?«  loi^JJ  oo«  )i-P?  ^^^^  .'OUL-i 
joi^CL.  '.j-tf.^;  o(.£0abMJ  V.2>^;   )ooi  «-i-A  ^;   »J  .Jooi  pJro  ),.. »  Hfco  )o|.X:>oi 


1.  Erasiire  aller  ».  —  ■-'.  Ms.  ;iU- 


This  ohjection  tlie  blessed  Paul  demolislied  beforehand  by  having  recourse 
to  the  divinc  Scriptures  and  saying,  «  The}'  two  shall  lie  one  flesli  »  ' .  That 
the  sin  and  .pollution  of  the  other  sins  and  those  of  lornication  are  not  the 
same,  but  that  the  sin  that  arises  from  fornication  is  far  removed  from  these, 
because  it  rendcrs  the  man  who  commits  fornication  with  liis  body,  or  -svith 
the  temple  ol'  God,  suddenly  void  of  divine  grace,  this  is  clearly  signified  by 
the  Story  of  Samson.  Ile  even  before  his  conception  received  a  command- 
ment  by  the  voico  of  au  angel,  his  mother  being  harren  and  his  father 
Mannah";  and,  when  lio  had  lioen  cnnccivcd  and  grown  up,  his  affairs  were 
detcrniincd  according  lo  the  coraniandmcnt  of  the  angel  who  appearcd;  i'or 
he  Said,  «.  Tliou  shalt  observe  and  not  drink  either  wine  or  strong  drink, 
and  thoii  shall  nol,  eat  anghl  Ihat  is  delilcd;  for  lo!  lliou  shalt  conceivc  and 
shalt  bcar  a  son,  aud  !ron  shall  not  go  np  npon  his  hcad,  Ijecanse  the  boy 
is'a  Naziritc  unto  God  from  thy  womb  »■'.  Aud  he  grew  up  and  became 
vcry  great,  and  he  was  blessed  by  the  Lord,  and  the  Spirit  of  God  Avas  npon 
the  boy,  Uirougli  whoui  he  wrought  marvellous  and  glorious  deeds.     But, 

1.  I  Cor.,  VI,  10.  —  2.  Sic  Syr.  —  3.  Jiid.,  .xiii,  4,  5. 


[235]  LXV.  —  TO  EUPRAXIUS.  65 

K  « I  *    jJ    .^.«^O;.  \    I-mO^«   )1o   1   »  ^o  .oooi    yOOU>K_./   |  >  o  .-ao  *■  \   w>.«c>.jl    j^V^; 

^.i^flsoj;  .  ^\../;   jJö  jJ;   .•''^>-.)^.  m ./  >«  Y  'iX  ,  n'=vv>;  ocx  .-).Aa:>Qj  ''^^^ 

.'Kjl^K^    )».*£>*;    lih^l    K^>1a.;  •.yOJi.^QjL    V-..^  ^/    'O.^'t-*   vOO(^)jJ;  ^■»^^/ 

jlVoi»  I^ISsJIa^«^  1q\  Kj/  "^"j/;  :>.=l£o1;  ^i-^Cl^.;  >^^/;  )J^ «  i  •>  jlJ^/  J^/ 
'.OIM  \  o^j/  Jl  ->r>  fi\  ;o  jl,/  .^0(0.00-»^/  jJ  ,^;  ^^  'J^^/  7"^  "^"^  '^l; 
)^  >\X  jiNJioi    jjoi;    jooi  ^^%A'po  ^^  jov^o  .yo^^    >^japQ.aaj    jJ;    )^oiiV>\; 

OOOI  ^-A^j7  ^;  p  .vOOUJ«— =>jJ  looi  jK^>^  -.y^o  t  V)  »;  t-*~^  odo-lJ^  ■..,  >o 
'^...a-io  -.1^90/  ^^  '^■«^■■o  u>.^.a0/  -.yppvii»  v>6i  lo^  0001  ^^^  <>°>.».o 
,|.<oC^  [siKs  >&;o;mo  .jioiw)    )— .,-^  ^a^vjQj   «ju/;  ^/  ,o»»^^^lßo  .^i|   ""^O. 

1.  Ms.  l'T- 

when  he  began  to  transgress  the  law  of  the  Lord,  the  other  sins  were  worthy 
of  forgiveness,  and  the  grace  of  the  Spirit  did  not  yet  depart  from  him;  but 
the  sin  of  fornication  rendered  hlm  bereft  of  the  grace  of  the  Spirit.  First 
he  transgressed  against  the  law  which  commands  the  sons  of  Israel  that  it 
is  not  right  to  take  in  marriage  women  allen  to  their  tribes,  who '  were  the 
peoples  round  them  whose  land  they  inherited.  For  Samson  said,  «  I  have 
Seen  a  beautiful  woman  in  Timnath,  ofthe  daughters  of  the  Philistines  :  now, 
take  her  for  me  to  wife  ».  And  his  father  said  to  him,  «  Is  there  not  a 
woman  in  the  house  of  thy  brethren  of  thy  people  to  take,  that  thou  goest 
to  the  uncircumcised  Philistines  to  take  thee  a  wife  ?  »  ^  :  however,  they  did 
not  persuade  him,  but  on  the  contrary  even  went  with  him  to  make  the 
unlawful  betrothal.  And  God  sull'ered  this  wickedness  to  be  carried  out,  in 
Order  that  he  miglit  requite  the  Philistines,  even  against  the  wish  of  the  sons 
of  Israel;  for  Samson's  going  down  became  an  occasion  for  their  destruc- 
tion.  But,  as  they  were  going  aloug  and  were  bent  on  making  the  betro- 
thal, he  turned  a  little  out  of  the  way,  and  he  came  upon  a  lion  and  killed 
him  as  a  man  might  kill  a  little  kid.  And  the  divine  Scripture  states  that 
'the  Spirit  of  the  Lord  worked  mightily  upon  him',  or  according  to  tlic  text 

l.Soiue  words  have  perhaps  fallen  out.     The  proiiuun  in  luasc.  —  2.  Jud.,  xtv,  2,  3. 

PATR.    OR.   —  T.   XIV.   —   F.   1.  5 


160  V  IJ 


66  LETTERS  OF  SEVERUS.  [236] 

s-oi  .-looj  ov-.^-- /  jlo^Jj  Q^  .^j  ^V-s  •^*— t-o  I— 'O'?  |ia-a— ^ 
JJJQJi  .JloKjL-iO;  )L*ÄJuia-i  ooio  .)»^ooj  .jJ/  .0001  ^_-^^Ä-,  cxK-^^^^Oo; 
vOoCS.  ;>clL-1  tO  .^KJLllbs^  yQJoiA  ^)JLO  ..v,=o»  UJLs  ^;  yolij^io  : )o^ 
jljis»  l,  «'g^«  oow/  .Ijäso  1.^03;  )K  .m'>lo  )K-:iJ  vOoC^  s-;oK.a/o  JK-söiaio 
y^li  ILäCLS^y  .,yoj.io)j  jJo  yoi^sJuOöJ  öuioJi  ^^  ^;  yj  -o»^  v^V^o)-'  -ot 
.jJjojL)  oi-OJiaS  n  ■■'^^l  jJ  .^j  vQJOl  .^^o»  .^  ooto  .yooi.-^»^  ^)*'^  X*^''' 
jjcu^K^  ^.iCL^  oi-JUiO  OQJL^;  ..oiA  KsuujI/;  «61  jlKjjJ  ^■.  n->.^v>  jJ/ 
yojöi  )J^«-:!J;  Jooi  o3*;j  "^-JLioo  .loot  »3/;  ^-61  .vooi:^  JL^  \-ioiS.o  Jljls; 
K->*Jo  .|-V^;  Ol— o»  -oioXi.  K-*Xj/?  -.l-o*^  ).iKj  V--^t^/  .'V*^^ 
vOOi-^-CJ  oot-o  .yOOiJLjJ^  ^=5!i.-AJio  -it^i^^^  ^tOi.1  ,5^0!  ^^5s^Loo  .,vQuS.-£i:aJJ 
J^^-w:^  ,/;  ,»ao/  Ua»./  .jjjojo  ooJ.  ^*;  .-Ji».  t^  .JAÄ-2>  ou^  nn'%°>i  yCiJC)«.^ 
.oiK-s-, » N  ^pojj  ^-JisotA  "^^s».^  l"=>Vja^?  "^^^^  -l-V^!    «H—o'  -ojoi^ 


1.  Ms.  .-•««• 


contained  in  otlier  manuscripts,  '  thc  Spirit  of  the  Lord  prospered  his  way ' ' ; 
and,  though  hc  opposed  himself  to  God's  laws,  the  grace  of  the  Holy  Spirit 
did  not  abandon  him.  Ilowever  it  was  not  fornication  on  ^Yhich  they  were 
bent,  but  marriage.  And  again  at  the  wedding-feast  he  composed  a  certain 
question,  or  rather"  a  riddle,  and  asked  it  of  those  Philistinos,  fixing  gifts 
for  them  and  promising  them  so  niany  garments  and  articles  of  ch)thing,  if 
tlicy  told  liim  the  Solution  of  that  riddle;  but,  if  they  failed  to  find  the  origin 
of  it  and  did  not  teil  it,  on  thc  other  band  he  appointed  a  similar  present 
Cor  tiieni  to  give.  So  nmch  for  what  he  did  :  but  they  could  not  find  the 
Interpretation  of  thc  question;  but  they  persuade  the  woman  who  had  becn 
uuiti'd  to  him  to  get  the  ansvver  to  tiie  riddle  from  him  by  a  trick,  and  make 
this  known  to  ihem,  as  was  in  facl  done.  And  thercupon  those  garments 
had  lo  bc  exactcd  from  him;  for  Ihc  holy  Scriplure  said,  «  The  spirit  of  thc 
Lord  camc  mightily  upon  liini;  and  he  went  down  to  Ascalon,  and  tlierc 
killcd  tliirty  mcsn;  and  he  took  thcir  spoils,  and  gavc  their  garments  lo  those 
who  interprctcd  thc  riddle  to  him  »''.  Now  mark  here  again  also  how  it 
said  that  the  spirit  of  thc  Lord  came  mightily  upon  him,  because  he  killed 
inen  alien  lo  his  raoe  in  figlit,  since  God,  as  we  havc  said,  permittcd  this 

1.  Jiid.,  XIV,  G.  —  2.  (läXXov.  —  :!.  JuU.,  XIV,  19. 


i 


[237]  LXVI.  -  TO  EUPRAXIUS.  67 

^«-wU  ^;  ^^  —otoubo.  )->po;  ou-o»  wJ^,"/?  •V^/o  .j^Ko  >ö.tQ^M  jooi  v^^äj 
^ou>  t.3  ^ou)  -.c*-!)»  "^i^o  S^^"-^}  |i^>-W  ^i  )>:— o  :o_Kdj  y^l  )>^ 
Ji-^^'^^o  .jooi  u  VÄlio   j.Vol  loj^L^^  vpou»  p  VOOJ..SO   -.ioo»  v^L^po  JKj;|ä^ 

.•)la*jj    iJ^  ^  l-oC^   j^sfto   oot  "^^^.jiio  JJ    W-;   >'t-='   -^-^o«  iol^   oj^ 

oo«;  '.po/  vmo^as  1^.,^.«  ^/o  jjoi^^^io  .s^V-iOo  jLsu.^^  ^.o'^;  ..).^^-«)^oo 
)  1  V-^.^  jl  |_StJ^f  joi^JI--;  ^^  y^l  <x^  -1^—  Ol-^;  °'V'^^  .I-Jp*! 
^^^0  ji/  .vooC^  N-./  jiaaJ^i^io  ^io,  )K\aaLio  .V-*^  yPot^-iN  .yoo»-.K-./ 
^«jlI^^^  ^ioo   .'lla^jj    «oj  jLjUk^i   •Jo^;   jooi  »^s.3lLu)^oo  loo«   jL^cu^JO»   )»oi 


1.  Ins.  In  niarg. 


same  tliing,  that  these  mon  should  perisli,  as  meii  \vlio  had  oppressed  Israel  : 
and  at  every  great  and  wonderful  and  glorious  deed  that  he  did  Scripture 
stated  and  said  that  the  Spirit  of  the  Lord  came  mightily  upon  him'.  And, 
after  he  had  gone  down  to  Gaza  as  is  written'-,  and  had  there  seena  harlot 
and  gone  in  to  her,  he  shone  with  the  same  brilliant  deeds  and  was  resplcn- 
dent  with  the  same  good  successes,  and  with  great  power  advanced  to  such 
acts,  God  instigating  him  to  these.  Nevertheless  after  the  fornication  on 
the  occasion  of  the  successes  gaincd  by  him  the  divine  Scripture  no  longer 
stated  that  tlie  spirit  of  the  Lord  came  mightily  upon  him;  for  the  sin  of 
fornication  which  is  committed  against  the  body,  that  is  which  is  a  sin 
against  God,  is  of  such  a  kind  as  to  drive  away  the  Holy  Spirit.  Wherefore 
also  the  wise  Paul  too  says,  «  He  wlio  commits  fornication  sins  against  his 
own  body  »,  not  as  if  the  other  sins  were  not  objects  of  condemnation,  for 
all  of  them  contain  a  falling  from  the  kingdom,  but  Ibr  the  reason  that  was 
stated  he  was  desirous  to  show  that  fornication  is  evil,  and  he  wished  to 
eradicate  the  passion  itself  from  every  man,  as  from  some  root;  bccause  the 

1.  Juil.,  XV,  14.  —2.  Id.,  XVI,  1. 


im  !■»  a. 


LXVI 


68  LETTERS  OF  SEVERUS.  [238] 

j)j  JJL^O^Q^;  ouio  .Jjoi  ^/;  jioJ-t^l^ÄJs  ^  -VJ^o  .0»^  )ooil  «oia^/ 
)^i  •>./  .-joi-Sxj  oiLQJLia.--i.io  loK-K-^  -J--0  .^»/  1^0*1-^  -.^-»01  7-/?! 
|1qj,,i\v>.so  J1.*-w^  oila\  jooi  -«i^KliLio  ^;  ^,_a  .ouio  «jla  |.— om  jjLA^jaio 


V 
(I  18 


JVjoj;  )j:»Ka\  001  ),Ja>.  •.J-Oclh  ^  ^^tolKio  x:^;  jifol  io^;  ^61  -j-^J 


Corinthians  sinncd  wickedly  in  this  respect;  for  he  said,  «  Such  fornication 
is  reported  among  you,  and  fornication  of  such  a  kind  that  is  not  even 
named  among  the  peoples,  that  a  man  should  have  his  father's  wife  »  '.  He 
began  witli  an  accusation  of  tliis  kind,  founded  upon  the  particular  unlawful 
intercourse,  and  he  went  on  to  use  the  spiritual  knife  against  all  fornication; 
and  he  raised  a  charge  of  this  kind  to  a  height.  Look  at  the  strict  merci- 
fulness  of  God,  as  in  the  history  of  Samson.  As  soon  as  he  had  committed 
fornication,  the  grace  of  the  sanctifying  power  of  the  Spirit  departed  from 
him,  hut  it  was  neverthelcss  poured  out  upon  him  in  tho  power  and  Operation 
of  the  successes  obtaincd  hy  him,  giving  an  opportunity  for  repentance  by 
means  of  whicl)  every  sin  is  overliirown  and  cast  out,  unless  we  throw  our- 
selves  into  tlic  pit  ofdespair". 

LXVL     Ol'     TIIK     IIOLY    SkVERUS    from    tue    LETTER    TO    EuPRAXRIS. 


:.ns-ii. 


For  not  only  the  manifestations  of  wrath  that  arise  from  wars,  but  also 
the  chastiscments  of  mauy  kinds  which  are  brought  to  pass  from  heaven 
for  our  correction  it  is  the  habit  of  Scripture  to  call  evils.     For  the  prophet 

I.  I  Cüi'.,  V,  1.  —  2.  A  (ireek  extracl  äx  twv  jtpi;  E.  xou6ixou),äptov  ä;roxpia;wv  is  published  in  (aanicr, 
(^iil.  in  Lue  rt  Jo.,  p    2r,:,,  bul  Ihc  passtige  is  iiol  in  our  Icxt. 


[239]  LXVII.  —  TO  EUPRAXIUS.  69 

yoN-K^/  ,)jLov-^j»o  I^Q--^  yÄsK*-*^  .oil^j  l^ojVS  ^!  /-/  Vr*®/  )oi^ 

J_JL30t      jLs/o     ..|_^Q_jLiO      '"^Z     yOaXj'jlo      vQ.3l:;K-.JO      v^->«>0,a      .vQ,*)«!^ 

~')1qJla.)_2l^o    jioj'po  ^'^...ocH  ^^oi;    .^-i^  ![^  •>)-po  y-^l     ^l<^  yoK^j^i/ 
V*^  oSs  .JJQJL-«  OOI  ^:^Li.  .Jioiaj  ^^loi;   ^^!%^.^oo;  .jooi  v^|    |;oi  p  .^jqj— 

1.  Ms.  l-^-  —  2.  Ms.  Itou-la»  (sie).  —  3.  Ms.  oü-i  (ila  abbr.).  —  4.  Ms.  ^i»'-j- 


Arnos  Said,  «  Is  there  evil  in  a  city  which  the  Lord  hath  not  done?  »  And, 
cxplaining  what  an  evil  of  this  kind  is,  which  is  brought  to  pass  by  God 
in  Order  to  benefit,  he  said  as  bis  mouthpiece  :  «  'I  smote  you  with  heat 
and  with  jaundice,  ye  increased  your  gardens  :  your  vines  and  your  olives 
and  your  figs  the  Caterpillar  ate,  and  even  so  ye  turned  not  to  me',  saith 
the  Lord  » ' . 


LXVII 

V  22'J  v° 


{A  little  farther  on.)  Of  these  chastisements  and  calamities  therefore  God 
is  the  maker,  for  our  reproof  and  the  repression  of  our  sins.  Indecd  we 
also  call  the  things  that  are  brought  upon  us  by  way  of  chastisement  evils  : 
and  the  holy  prophet  also  speaks  and  composed  accordiug  to  our  custom, 
or  rather-  the  Lord  himself  who  spoke  in  him. 

LXVIL     Ol-    THE    HOLY    M.VR    SeVERUS,     FROM    THE    LETTER    TO    EuPRAXIUS 

THE    CHAAIBERLAIN. 

First  he  says,  a  I  am  he  who  formed  light  »,  and  then  he  added,  «  and    508-u 
made  darkness;  »'  meaning  this;  that,  because  he  formed  light,  hc  himself 

1.  Arnos,  iil,  ö;  iv,  9.  —  2.  [lailoi.  —  3.  Is.,  XLV,  7. 


70  LETTERS  OF  SEVERUS.  [240] 

|.iajia^»  IvauO)  ^  .IjsajL--  ]o<nyeL^'^ll  jJ  -J^oiaj  )ooi  >-o«oN-/  )oo»  ^^Ä  jl 
^  "^s^:^  ^Kjioll    iL^l  ioio^  ).-.iaAo  :^U/   jjotaj  i-*^   p  .U-LbOA 

..pojjj  "^9;    );a-2Li.   ooi   uu.^-fio/    );oi  ^^50.o  .)a-»J>  ^  jo.o«  j)   ^  -.i^ox-, 

jöCSS;  jJ^'oji.;  y^l  .\t^>.y>  \\-^l  ^!  ooi  .JjQJu«  )ooi  w*^  |1  ..jiojoJ 
^V-^/;    Uau,/    oAo    .).aQ.^eu/;o    J-^'^j    J-Ot-=>    a-ooij    ^tJ;©    'l-^iOA    «^^V 

)jL*A     t-=Lli^J     ^;     -Ol    ♦JJOJU-J      Ool     )jV—/o     jiOlQJj     Uo't_3     OOI    UV^h.    -K»^^ 

I  ^«»e.\    oiA    I,  •^^'    ),i«^-     -.ji^»    )L3l30»;     jlaoÄ;    OUiO    »JK  ».« -»    )i-so 

•  •  *  *  * 

]yLl  .)Kjl*j>  jvlao  |JL*A  t-aJi.;  och  -Kl-/  )j/;  .JUL^io  ^cs^j;  .V*^  ^io/ 
^)-^o,L«o  .)^,Lo  ^j  OJOi  .jjuji  '^^aa^  )^V3kio  K-jLsQ-aÄ;  -6i  .|K.*.«a 
)  I.  t  ->  »J;    )jp/  .^...W    ^-K-.lK.io   ,^01,^  "'^'^^-^  )iQj)jLa;   .-jkjupöj 


1.  Ms.  «o"!-  —  2.  Ms.  om.  o- 


made  darkness.  If  light  had  not  existed  first,  darkness  would  not  have  been 
broiight  into  being,  from  the  shield  of  the  heavenly  body.  When  light 
was  formed,  and  lieaven  was  stretched  like  a  roof  over  the  earth,  the  space 
between  became  of  necessity '  not  light,  and  so  darkness  was  accidentally 
brought  into  being,  not  having  existed  before;  and  for  this  reason  the 
maker  of  all  had  need  to  say,  in  order  to  illuminate  the  darkness  that  was  in 
the  World,  «  Let  there  be  light  »'.  All  darkness  is  brought  abont  by  reason 
of  shadowing  bodies;  bccause,  if  bodies  did  not  cxist  in  the  way  of  the 
light,  darkness  would  not  result.  The  words  are  moreover  spoken  in  order 
to  do  away  wilh  the  falsely-named  gods,  and  that  we  may  know  that  he 
is  the  Creator  of  night  and  of  day,  and  not,  as  the  dcceivers  say,  that  the 
Creator  of  lischt  is  one  and  the  creator  of  darkness  ayain  anothcr. 

But  the  phrase  «  maketh  peace  and  createth  evil  »  makes  its  interpre- 
lation  clear  froni  the  very  uuderstanding  of  the  composition  of  the  words  : 
for  he  meani,  'Let  everyonc  know  that  I  am  he  wlio  makes  peace  and 
creates  evil'.  What  evil?  That  which  Stands  in  active  Opposition  to  peace, 
that  is  wars,  and  devastations  of  cities,  which  are  jnstly  brought  upon  us 
on  account  of  our   sins    :    just  as,   when  the   sons    of  Israel   sat  in  peace 

1.  äväfXTi.  —  2.  Gen.,  i,  3. 


[241]  LXVIII.  —  TO  PHOCAS  AND  EUPRAXIUS.  71 

).ypo  yo^^  ^J»  jtsJL.,.:^  K-wj   .p6/  ^  )a*,>o  >ö>;aio  );oC^o  .).^a:>ä^;  )jt-»^o 


LXVIII 
E  28  r"  a. 


•>r^Hlj3cvaoj3 


'>*oi    :j.iaiOw  0(^0^  -0(o;,o  vOl^^oJJ  |^",  v?^?«  ©Jt^/?   i-*^  '^*^  V^ 

o;.o    )^^.       ia^t^    vQj/    lifX  •.jjut,^    l^o^;    jla^O)    JJ;    l^JLx    ^^    vOj/    k  47  r. 


1.  Mss.  "w- 


and  plenty,  and  afterwards  left  the  Lord  and  turnod  aside  to  idolatry,  God 
delivered  them  into  the  band  of  the  Moabites,  and  at  timeö  to  the  sons  of 
Aramon,  and  to  the  rest  of  the  nations  :  and  this  Micah  declares  when  he 
says,  c(  Evils  camc  down  from  the  Lord  upon  Jerusalem,  noise  of  chariots 
and  horsemen  »  ' . 

LXVin.    —  Of    tue  s\me  from   tue   10'"  letter  of  the  2'"*  rook  of  those 

WRITTEN     BEFORE    EPISCOPACY,     WHICH    WAS   ADDRESSED    TO   PlIOCAS 
A>D     EUPRAXIUS    THE    CHAMBERLAINS. 

•  For,  after  the  fishermen  had  proclaimed  the  gospel  and  caught  all  the  sos-ii. 
world,  the  word  of  truth  took  teachers  of  the  church  from  profane  wisdom, 
and  seized  them  like  vessels  of  sanctification  (?)■,  and,  having  given  them 
to  taste  of  the  bowl  of  true  wisdom,  and  satisfied  them  with  the  unintoxi- 
cating  drinks  of  the  Holy  Spirit,  it  sent  them  out  like  fishermen  and  they 
caught  those  who  were  pulfed  up  with  the  wisdom  of  the  rulers  of  this 
world  on  all  mountains,  that  is  by  means  of  the   very  thoughts  of  false 

1.  Mic,  I,  12,  13.—  2.  There  is  no  aulhority  for  this  meaning  Ol'  M»-,  wliich  is  perli.  cornipt. 


72  LETTERS  OF  SEVERUS.  [242] 

,^^.^V»     ^V-^J^-»^?     VOJÖ"    •■)J^'^^^!     1^^-?     JJ-SÖ-flOj    vOOlS-J      »„^     ^;     QJOI 

«V-j  M)-2^s^  M   't-»^  ^-C^ot  ;K^  ^o  .yoj/  yo?ojJo  'U'y^   t^l  ))-^^ 
2^jU)   ^  ol^  ^^  .jK^V  '"^io  ^^^^^o  .jVo^  '"^io  ^^is^  vQj/  yoiojjo  -Jlci^-». 

^ou^-/    llaib^t^    K-.)V-V*o   .yOtSs    )-.po    OOt   K-,/j  ^^^üi^^OO  .j^JsLi.  _y\  joow 

JJLiö;  ).:)cL«N.^   JJ)öjio  .)  S»o..   ^^ooi;    |.j»Ju    ..^-Jbo^^^tooj     JJjVS;    jlscboo 
ooi   yoj/    ^coa/;    ^^oi  .).^oof:3   >^)  V  ^flf>   voou^^/;    ..—»ou^   ^V^iot^   K_.\; 

1.  E  sing.  —  2.  E  »V  l-l^l-  —  3.  K  pl.  —  4,  E  pl.  —  5.  E  i^^l-  —  6.  E    l'V  ,  K  lin- 


knowledge  which  are  supposed  to  be  high  and  elevated.  This  was  pro- 
claimed  beforchand  by  Jeremiah  the  prophet  when  he  said  thiis  :  «  'Lo ! 
I  send  ont  the  niany  fisliermen',  saith  the  Lord,  'and  they  shall  catch  them; 
and  alter  these  things  I  will  send  out  the  many  hunters,  and  they  shall  catch 
them  on  all  mountains,  and  on  all  high  places'  »';  though  indeed,  Avhen  a 
goodly  spoil  has  been  caught  by  the  doctrines  of  divine  wisdom,  they 
rcveal  and  expose  their  own  defeat  by  means  of  another  prophecy,  crying 
to  God  their  Saviour,  «  Behold  us.  We  will  bc  bondmen  to  thee,  because 
thou  art  the  Lord  our  God,  and  truly  the  high  places  and  the  power  of  the 
mountains  were  reduced  to  falseliood  »-.  But,  if  the  thoughts  of  profane 
wisdom  are  undcrstood  to  bc  tho  low  mountains,  >vc  shall  consequently 
understand  that  the  gatcs  of  bronze  which  are  shattered  and  the  bars'  of  iron 
that  are  broken'  are  the  snarcs  of  argument  and  the  precise  questions  stated 
in  words  from  which  thcrc  is  no  escape,  which  havc  many  windings;  questions 
which  the  truth  iias  refuted  and  dissolvcd,  being  stronger  than  everylbing, 
which  heaven  also  blesses,  as  Ezra  said'";  questions  which  Jeremiah  calls 
'holes  of  the  rocks',   on  account   of   the   secrecy   and   obscurity    and  the 

1.  Jer.,  XVI,  16.  -  2.  Id.,  III,  22,  23.  —  3.  |xox).6?.  —  4.  Is.,  XLV,  2.  —  .5.  I  (III)  Esdr.,  tv,  35,  36. 


s  V"  b. 


[243]  LXVIII.  —  TO  PHOCAS  AND  RUPRAXIUS.  73 

.o;oo    .jtoüsoj;    ^o(^s^;     '  )i)-*2b.    M.nm\    Jj).iebo     )ia3QJu«o    )la « t  ^ca 
^j^j  .li^ÖA;  ^{»o,:-  ^o  .jtooV  "'i^  ^No  .jVo^  "^5^  "^^^  i-iö/   f^^  yoj/ 

■   ««^v.  ^^oio  .-JK-Vl  jKVKäio  ^oögo  ■•yOT^vtKj  jKioV  ^*%oo  jVo^  ^^iiJ; 

jüDu/    .vOOU-^p   *^0,_«U/    t^    .'vOj/    «-N-»/        yOÖlKj    jJ;    «öl    ici^       (vS/     JJ/j     K  47  V 

1.  Mss.  H-vi3o  .K(^  (.jiiimio  with  slop  preceding.  —  2.  E  U'^,  K  lif-.  —  3.  K  "w.  —  4.  Mss.  H  P. 
—  5.  K  pl.  —  6.  E  ins.  P-  —  7.  Mss.  um.  —  8.   K  ^t-l-J- 


ambiishes  hard  to  see  which  the  same  objections  contain;  for  «  they  shall 
catch  them  »,  he  says,  «  on  all  mountains,  and  on  all  high  places  and  from 
the  holes  of  the  rocks  ».  For  the  low  mountains  may  be  understood  in 
another  way  also  as  those  who  are  proud  and  arrogant  in  character,  but 
are  taught  the  gospel  and  made  lowly,  and  are  changed  so  that  they  cast 
themselves  on  their  faces  on  the  earth  and  converted  to  a  humble  demeanour 
by  hearing  the  Teacher  say,  «  Learn  of  me  for  I  am  meek  and  loAvly  in  heart, 
and  ye  shall  find  rest  for  your  souls  »',  and  thercby  another  prophecy  of 
Isaiah  also  is  fulfilled  in  addition  which  says,  «  AU  mountains  and  all  high 
places  shall  be  brought  low,  and  the  crooked  places  shall  be  made  straight, 
and  those  that  have  rough  paths  smooth,  and  all  flesh  shall  see  God's 
salvation  »'.  But,  if  we  call  the  change  of  the  souls  of  the  haughty  to  a 
lowly  demeanour  the  low  mountains,  we  shall  not  receive  it  as  unfitting  that 
the  sates  of  bronze  and  the  bars'  of  iron  are  the  character  of  wickedness 
that  is  very  wicked,  that  has  not  only  set  men  under  the  compulsion*  of 
nature,  rbut  also"  brought  them  to  such  a  state  that  they  cannot  be  reformed, 
since  'they  have  been  constrained  in  their  will',  as  Jeremiah  says,    'and 

1.  Matth.,  XI,  29.  —  2.  Is.,  XL,  4,  5.  —  3.  (jiox)ö?.  —  4.  äväyxri.  —  5.  Mss.  om. 


74  LETTERS  OF  SEVERUS.  [2'i41 

E2ora.  .^oiJ  pai^^  )«»^!  I—O'?  v<^--=iJ^  JJ?  \^^l  '-l^^^^^  o°«o  -V^/  )-»^'/? 
JU-w.i  ,;,;©  VÄ-.A  :jJjV3;  jböioo  JjuwJ;  K'l?  i-^)>o'^;  _y-/  061  )^ 
.-j^^ioA,    jloii^   "c*-!^/   )jr-^!?    P?/?    «ö«    -.l^«*^    llcxjjJV^too» 

''I^^^.ü;    \^ili    j-oioäi.'^   vpoi^   sS/;    .^Vio/   ^io^a   hV*^   ot^   ^V* 


1.  Mss.  ow.  —  2.  K  Ol  for  61.  —  3.  K  wNS/.  _  4.  K  om.  —  5.  o  added  above  in  K. 


E  29  r 


become  piecos  of  flesh'',  so  that  tliey  are  not  able  to  have  God's  spirit 
dwelling  in  ihem.  That  character  so  to  speak  of  gates  of  bronzo  and  bars" 
of  iron  was  shattered  and  crushed  by  the  power  of  the  divine  Incarnation 
by  bim  who  said,  «  The  kingdom  of  heaven  belongs  to  violent  men,  and 
violent  men  seizc  it  »\  and,  «  I  will  give  thee  hidden  and  secret  treasures, 
and  invisible  ones  will  I  open  to  thee  that  thou  mayst  know  that  I  am  the 
Lord  God  who  calleth  thy  name,  the  God  of  Israel,  because  of  Jacob  my 
bondman  and  Israel  my  chosen  » '.  And  we  said  before  at  the  beginning 
of  the  composition  that  Cyrus  searcbed  the  very  depths  of  the  earth 
thcmselves  in  Babylon,  and  carried  all  the  riches  of  the  Babylonians  into 
captivity.  This  thorefore  God  himself  promises  to  Cyrus  by  word  of  mouth, 
saying,  «  I  will  give  thee  hidden  and  secret  treasures,  and  invisible  ones 
will  1  opcn  to  theo,  that  thou  mayst  know  that  I  am  ihe  Lord  thy  God, 
who  called  thy  name,  the  God  of  Israel  ».  But  he  uses  the  name  'kingdom', 
on  account  of  which  he  also  termcd  bim  'anointed'".  «  These  »,  he  says, 
«  you  shall  find,  because  of  Jacob  my   bondman  and  Israel  my  chosen   », 

1.  I  cannol  traco  Ulis  qunlalioii.  All  Ulis  pari  of  the  leller  is  corrupl  in  Iho  m?s.,  and  it  is  onlv  liy 
free  emendation  lluit  I  caii  prodiice  any  scnsc.  —  2.  (jio-/),ö?.  —  :i.  Maltli.,  xi,  12.  —  4.  Is.,  xlv,  3,  'i.  — ' 
5.  Ibid.,  1.  Therc  is  no  mcnlion  of  Ihc  name  'kingdom'  in  onr  tcxts,  but  only  loxiv  ßatjiXcuv. 


[245]  LXIX.  —  TO  ANASTASIA.  75 

ö»^    )o.oi    floau^^uj    \j)    l-"«  ^^^^4^*301    ^^    vji'aa  ^'^i.-^^io  .^of^xl    n^r*^l 
..1»-)^^  W.010K-./   fjä  .  •^mv>l/  ytC^^.ioo  touLÄJ    a>-,-flO;    V*-.^  001  vj  •^^^^? 


:v*J^sj/  ).*.^)Svi6  joCS^  ,^  ^..^wi^äü  JLsKlb;  {..»^o:::»  jboio-s  )_'^j  )jl-«o 
^^o»  jloJLaLflQ^o  ^ioo  |^>.i-t-.;  Iloy.  m .,.  ^^o  :w.Ro/  )*.JLni>ö  yoot-t^  jilo^o 
whX.1^/  )K.£0^ui^  -.s'Kj/  )-£>V^  )oi^  ^^^^^ü  }jt-<^<^^!  )l^p<u  y-'l  :)-3'°< 
.jK^V  ^v-  .)-ö--?J?  jlaäLoo  ..JJKiö;  \^Ks  »s/  ^o^j5  ^.-^  v^/  .jK-^i^jl  jjoij 

1.  K  .^ä-  —  2.  Cx  5G  v°  b,  heading  (seo  p.  268,  n.  I)  l-iola. 


whom  also  Cyrus  brought  up  from  captivity  :  tliercforc  he  mcritcd  also  the 
aforesaid  rewards.  It  was  because  of  Cyrus  therefore  thatthe  announcement 
was  put  together  in  this  way  :  but  the  aforestated  words  fit  Christ  the 
Saviour  of  us  all  also;  for,  if  he  divested  himself  and  became  poor  for  our 
sake  while  he  is  rieh ' ,  he  does  not  refuse  to  have  words  used  of  him  which 
befit  his  exinanition. 

LXIX.  —  The  letter  of  tue  iioly  Mar  Severus,  Patriarch  of  Antiocii, 
TO  Anastasia  the  deaconess  '. 

While  Walking  in  the  way  of  righteousness  (I  mean  that  of  asceticism), 
and  the  monastic  life,  you  meditate  on  the  sublime  thoughts  of  the  God- 
inspired  Scriptures,  and  gather  benefit  from  them,  and  shun  lack  of  know- 
ledge  and  the  poverty  arising  therefrom  as  something  allen  to  the  command- 
ments  of  religion,  and  for  this  disposition  therefore  you  are  an  object  of 
praise.      For  the  book  of  Proverbs  also  somewhere  said,  «  The  lips  of  the 

1.  II  Cor.,  VIII,  9.  —  2.  Ep.  V,  1  after  cxile  (see  lext,  p.  249).  A  so-called  life  of  Anastasia  (there 
called  'patrician')  exists  in  Add.  14Gi9  (f.  99'),  but  is  historically  worthless.  This  letter  was  written 
after  the  work  against  Julian  of  Halicarnassus  (p.  272),  but  the  allusion  to  Isaiah  (ihid.)  forbids  a 
late  date. 


LXIX 
1 5  v  a. 


115  V  b. 


75  LETTERS  OF  SEVERUS.  [246] 

.^.^es  >^^..^  ^,   *   \Ks;o^   )joi  ^^  ♦^Kl^io   )loVw.Ä..^   .^;    Ji-ixo 

..)^^  ^-.so,  ).iCL-^Ä  .|j::ivi  jK-di.  6Ci^  .aüOoU  JJo  .);lio^  j;«  l^j;; 
p  JoCSs    -i6-V    wJL-.\)äA    ^    .--Nj/    ).J^po    )*^-o-^    iJ?    -*«   .«^   ^/! 

Vio)jo  l^^'^j  oifco.^^iCLa  oilo^  "^j)jo  .j-iö-;  06.  joou  vOiXiO  OJ^  .).130« 
.j^io/  ^  -lo^  1.1/  l-i«^'!  'M^  .'^^icui:^  ji^i.  ^x-.'^Ia/  s^icü-.;  .06. 
.V^ojjo  j-iCL^to  sä-Kj   a^  ^  0610  .oiÜJ.  ya^^'U,   v«^  o«  «^    ^^^-^° 

oCb.  n^Kj  j)eaAJ  |)j  ooij/j  ..voa^  )j/  i-^ö/  .^  ^i|  )e<^'h,  P/  --a*^ 
|_iaa  oCi».  ^Kjo  ^qju  otlQj»--J>K.io  JJ  '"^^i.s.^  -.oOal^i  -otoN-/j  ^'«i.^^io 
jjjo   .6uN-/    jlSOs.^    --axJ    t-^   ^   •}^^^^   l-»«!    )*^^?   *o^^    N^M? 


righteous  know  high  things,  but  fools  die  in  scarcity  ».  For  this  reason  it 
has  decrced  for  you  a  blcssing  from  above,  and  a  life  that  is  without  sorrow 
and  blessed  :  for  it  adds,  '  The  blessing  of  the  Lord  upon  the  head  of  the 
righteous,  this  maketh  rieh,  and  sorrow  in  heart  shall  not  be  added  unto 
it  »  '.  It  is  therefore  known  beforehand  that  to  me  too  you  bring  freedoni 
from  sorrow  through  your  God-loving  questions,  inasmueh  as  you  cause  me 
to  enjoy  the  pleasure  of  spiritual  tlioughts.  Accordingly  1  will  readily  try 
to  givc  an  elucidation  of  the  rest"  of  your  questions  also.  You  are  pleased 
to  ask  me  what  cur  Lord  Jesus  Christ  wishes  to  make  known  to  us  by  that 
parablc  which  Luke  the  Evangelist  recorded  as  follows  :  «  Who  among  you 
sliall  liave  a  friend,  and  he  shall  go  unto  him  at  midnight  and  say  to  iiim, 
'  My  friend,  leud  me  three  loaves,  for  a  friend  hath  come  to  me  from  a  journey, 
and  1  have  not  wherewith  to  set  before  him',  and  he  from  within  shall 
answer  and  say,  '  Trouble  me  not.  Lo !  the  door  is  shut,  and  my  childrcn 
with  myself  are  in  bed.  I  cannot  rise  and  give  to  thee'?  I  say  unto  you 
that,  if  he  will  not  rise  and  give  to  him  bccause  he  is  bis  friend,  becausc 
of  his  importunity  he  will  rise  and  give  him  as  much  as  he  needeth  ».  For'', 
US  to  find  the  reason  of  tliis  parablc  from  outside  is  foolish  and  senseless, 

1.  Pr.,  X,  21,  22.  —  2.  See  p.  274,  n.  2.  —  3.  This  passage  down  lo  the  citation  is  published  in 
Greek  in  Mai,  Class.  Auct.,  X,  431,  under  the  heading  £.  eU  tö  xax«  Aouxäv. 


[247]  LXIX.  —  TO  ANASTASIA.  77 

.^Ijljo  jJ'o  ••'ÄjLio;  jloi  »\nl  ^io  .  i  .\  ..V)to6  o/  yi«'*!  ^otooio  Jl 
06^0  .wwLÄjLio  .)-i«-3io  .o-mj'  .^1^;  ^^^^  ^^^^^  -vOJ^  «-«l^3KJo  aian 
jJts.io  6j^  IclSSv  ^o(o  J.«.^  *  •>;    oö«  vO-s/  ..chjl-»;   -'oi    -Jt-iticL^JS^  jlSwoi!^ 

»s/o  ..ÖÜSj  )-fljLj/    ..^--^ia-^ii».  jtC^l  vOJo»   voj/    |jLioj    «tsj/   JJjjL^oo    rjlJ^oo» 

1.  Ms.  ow.  —  2.  llere  begins  an  extracl  in  II  44  r%  headed  ^ov^  ia»ajo?  IL;^^,'  (ci^irr.  cn^»)  .^  oJ^» 
»OCH  U< a^  ^:-»   o'oio     0^  »»üo/j  »^  c» ICJ^t   ».iN»/  ^-sal-i  ....  ajM   .-^ol^^oU  ^;  m  ^m/. 


since  our  Saviour  himself  plainly  added  by  bis  own  words  and  declared 
tbat  be  brougbt  tbis  forward  to  conviiice  us  tbat  we  ougbt  to  pray  and  make 
requests  without  ceasing  and  at  all  times,  readily  '  and  witbout  ever  growing 
slack  or  weak  Tfrom  tbe  constant  babit"  :  for  be  added,  «  I  also  say  unto 
you,  Ask,  and  it  shall  be  given  unto  you.  Seek,  and  ye  shall  find,  knock, 
and  it  sball  be  opened  unto  you.  For  everyone  tbat  asketb  receivetb;  and 
be  tbat  seeketb  findetb ;  and  to  bim  tbat  knocketb  it  shall  be  opened  unto 
bim  »  ^  In  wbat  precedes  be  delivered  to  tbe  disciples  tbe  form  of  tbat  divine 
prayer  wbicb  begins,  «  Our  Fatber  whicb  art  in  heaven  » " ;  and  so  be  added 
to  it  the  parable  given  above,  so  tbat  on  all  sides  tbe  object  is  clear.  But, 
since  you  bavc  tbougbt  to  yourself  tbat  tbere  is  some  spiritual,  sublime, 
lofty  allegory'  contained  in  tbe  words  of  tbe  parable,  and  ask  wbat  tbose 
tbree  loaves  are,  we  ourselves  also  find  it  quite  impossible  not  to  be  uplifted 
witb  yourinstruction-lovingand  inquiring  mind,  andto  State  tbe  partial  result 
wbicb  we  have  reacbed;  for  assuredly  we  must  not  force  tbe  parables  into 
an  allegory''  in  every  point.      These'  tbree  loaves  I  consider  to  be  faith  in 

1.  Gr.  cuve'/m;.  —  2.  Gr.  om.  —  3.  Luke,  XI,  5-10.  —  4.  IhicL,  2.  —  5.  Oswpia.  —  0.  Oeupi'a.  —  7.  This 
passage  to  the  end  uf  the  paragraph  is  in  Mal,  p.  430,  4.5G  (cf.  Gorderius,  CcU.  in  Luc,  p.  321).  Here 
the  sentences  are  in  a  diflcrent  order,  and  are  sonietimes  shortened. 


n  44,  V 


A  Uli  i 


78  LETTERS  OF  SEVERUS.  [248] 

.Jla-k*M  ^  ^  ooi  ypo;  ..oj^Kj;  )äLqj  ^oilo^j  .iul^/j   Ul     o^^ 

:^3oi    •^/;    v=^ov^   ^vs/,    .{.jj/    ;clL.;    pö/    );oi   -.^öi»    jleu^-o.    ^jo 

^ojii.   ^/    .-^ol-;   jLiisjiü.;    oöi  .-"«sajL-  ^j^o^So  .s-oioK-/    joi^    ..' )K-^j 

^s^    \     \h^U    ^;     OOI    .vOogLoias^     '''joijo    .-ot^    aiio-oi    ^^^^^N    jJj 

rjLiaU.;  ^;  oöi  .)!/   )laJLia-oi  lo^  Mv- QJ^^»  oo«  •.'^)-^  l-^'^!  oifco.j:i« 

"b.  ..t^)_o,j     ^;K.a    'I'^jjKjoj    -.oULio   *    ^^^.J^l/o    )— io/    ^    )ljj    ^"ooi 


1.  H   ;.v,i.  _  2.   II  «La^v  -  3.  Mss.   >S>1   p.   _  4.  II  ^^i-   -  ;,.  H  |l-iu,<i^,  -•»-   iLoj-v^w-  -  G.  H 
y,.  _  7.  H  I'i-Vaj.  —  8.  A  ^o;3o-  —  9.   11  IwjO.   —  10.  H  om.  --  U.  II  r^ow'^- 


the  Father  and  in  the  Son  and  the  Holy  Spirit;  to  which  it  is  reasonable 
to  suppose  that  our  Lord,  the  '  one  of  the  Trinity  '  is  urging  all  men 
through  these  words;  because  indeed,  as  the  apostle  said,  he  'wisheth  all 
meu  to  be  saved,  and  to  come  to  the  knowledge  of  the  truth ' ' .  Since  there- 
Ibrc  sonie  have  wastod  all  their  life  in  negligence,  and  taken  no  account  of 
tlic  faith,  and  at  last  towards  the  end  of  life  come  to  a  perception  of  tlieir 
sins,  and  rush  to  the  faith,  the  merciful  one  says  this  :  «  Even  men  of  tliis 
kind,  who  come  and  knock  at  my  door  at  an  untimely  hour  of  night,  I  will 
hcar,  not  for  the  sake  of  justice,  but  because  of  their  importunity-,  and  I  will 
band  to  them  the  loaves  of  faith,  which  is  the  confession  of  the  Holy  Trinity  ». 
The  friend  thcrefore,  the  master  of  the  house,  is  the  God  and  Saviour  Jesus", 
who  loves  cvcry  man,  evcn  those  who  have  not  yet  believed  on  him,  and 
tliirsts  for  their  salvation.  But  he  who  asks  for  the  thrce  loaves  in  the 
middle  of  the  night  is  ho  who  comes  to  the  faith  late.  But  the  friend  who 
came  Crom  a  journey  and  was  received  by  him  we  should  afterwards  rightly 
understand  as  the  angel  ur  angels  who  come  at  the  end  of  life  to  take  us  and 


1. 1  Tim.,  II,  'i.  Whut  l'oUows  is  in  llie  ür.  pul  iiilo  ChrisL'.s  moiilli.  —  2.  Gr.  ins.  ivaiSeiav  5^  tviaüea 
xr\i  ÜTiotiovv'  ^/loiv  x.  itpoceSpeiav.  —  3.  Gr.  ins.  ö  XpiSTcJj. 


[249]  r.XTX.  -  TO  ANASTASIA.  79 

^   yo^csajo    .-^  yO-SLfiQ-i;    ^  U^-^l    Ut— ^    \-*^l?    v^ö«    J^'Ji^    o/    \)^|Lio 

U*-^^-**  ^^  .-jo»)^;  jjjiio  yo^  JLoöi  jio,-«;  .-jpo/j  .-öi  yt-io;    jlcjOtflO^    y^l 

^ioo  )...wJf^  ^1    voi|j  )i-*^^!  •*  r^/    «-J^-io;    yo-^^oj-s  yV-io   ooi  ootji 
»:♦   )-«.^a.j;   )lojLS.beL3  oon>^.o  >n  ..  m  ./o   >ooi^^/    vl\  yO.a'NoKlcQJo  .-^j-ap^^o 

)-£li';j;   )^;  ^^50  yOIi-N^N  |l)j;    {jiSl-/  ^      ^    ^  _^     1_ 

^  •/rsröUjjt>jjL>3  rrifn\.fv>^rs: 

1.  A  lsU-»v  —  2.  11.  om.  —  3.  H   >J"'«.  —  'i.  II  ^^^^»  *^'oi-  —  5.  Mss.  ins.  »^m.  —  o.  H   Uaa-». 
—  "■    II  ^v»  P«N-  —  8.  H   1^1»  »^o  l=;-'>-5o  ,jo-  —  9.  Here  the  extract  in  H  ends. 


conduct  US  011  the  last  journey;  for  they  themselves  also  love  us,  aud  make 
our  salvation  a  subject  of  rejoicing,  according  to  the  testimony  of  our  Lord 
which  says,  «  Joy  ariseth  before  the  angels  of  God  ovcr  a  sinncr  who  repen- 
teth  »'.  But  the  children  who  are  resting  in  the  bed  are  those  who  havc 
beeil  brought  up  as  children,  and  have  believed  the  gospel  with  a  simple 
heart,  and  have  been  judged  worthy  to  rest  with  our  Lord.  Für  the  lying 
on  the  bed  also  is  a  sign  of  rest,  as  our  Lord  himself  again  says  in  the 
Gospel  of  Matthew  :  «  Maiiy  shall  come  froni  the  east  and  froni  the  west, 
and  shall  recline  with  AJjrahani  and  Isaac  and  Jacob  in  the  kingdom  of 
heaven  » ". 

The  words  spoken  by  our  Saviour  to  the  Jews,  «  In  ordcr  that  upon  you 
niay  come  all  the  blood  of  righteous  raen  that  has  been  shed  upon  the  earth, 
from  the  blood  of  Abel  the  righteous  to  the  blood  of  Zacharias^  whom  ye 

I.  Luke,  .XV,  10.  —  2.  Matth.,  VIII,  II.  The  Gr.  adds  :  tä/a  &i  x.  TtpocjriTet'a  isTi  ntfi  t7i;  cuvTe>,Eia?,  öte 
Sii  TÖ  TCXrjfluvO'/ivai  tt|V  ävo(iiav  '^iv^d'jrii;  T»i;  öcYati;  twv  itoWoiv  ^  6upa  xex),£iSTai,  toc  [Si]  naiSia  [lexa  toO  X. 
EOtiv  ÖT£  o-j  ToooCiTCv  8iä  TÖ  sivoi  fiXoc  ).a(i()av£i  Ti?  opTOv,  5(T0V  Sta  [xTivJ  Toü  a'iTeiv  xpeii;  apTOuc  ivaiSEiav. 
—  -i.  A.  V.  (E)  ins.  '  son  of  Barachias'. 


1)  r  b. 


19  v°  a. 


A  IIG  V"  a 


80  LETTERS  OF  SEVERUS.  [250] 

)^j  '^SiO;    :|^,  ^rfoV^?    «*J^?  ^V?       ^-♦^^;   otio^    I^A   l-o-?J  "^S^— »Ol! 

:"^^  l-joöt-.  loJS.  ^\o»  ooi  00;       \^tsji  ^  ^po  )l»j5.a^iA3;  ^oi  ^ 
vOO<.>.>n'<^!0>OsOCHJ:^>:>>)joi;  jt^sAo      .jo-fcoo  J^jJi^^  );oi  ^^^^^00  |-oiSs 

JL^oi»     •■  '   -"'   |N-,ötJSx  "^^  y>\       ^^01  )-.;öou  lo^  001  ot-sj  oöi  ).iOQ_A 
..j-joöi.-  •'o^i.^^;   j-aKiö  I-sKj)  JJ;       y^l    -01   )v  «  °>«    •J^-*J    vOOt-.ö».J>/ 

vv<N  >  .  |_ooV-3o  j-si  )oi_5s  ,I^K.io      jJ    )lo  I  vi\.iL-:»a..5;    oöi   .|j,:iai«.ioo 
)jLiu.jo  jji^iö  «JLi/;  1^  * .-/  .-)■■.,. .«>V)       J-joöt-j    lOI^J^^,^  ^P«/    j^^-3-^ 

1.  Here  begins  an  extiact  in  G  264  r  b.  —  2.  G  om.  —  3.  A  l^o^Sv  —  4.  G  om.,  but  will)  maik 
Ol'  Omission.  —  5.  G  i-^^l ü.  G  '*^;Oj-  —  7.  G  v^^iio. 


slow  between  the  temple  and  tke  altar  »',  have  been  variously  understood 
by  ihoso  who  have  interpreted,  because  concerning  this  matter  uothing  is 
plainly  stated  by  the  God-iuspired  Scripture.  But,  since  our  Saviour's  pur- 
pose  requircs  tliat  hc  should  uuite  and  comprise  in  the  sayiiig  all  the  blood 
of  righteuus  mcu  tiiat  was  unjustly  shed,  l'rom  Abel  down  to  tlie  day  on  which 
hc  himself  said  these  things  to  the  Jews,  and  lay  the  responsibility  l'or  lliis 
upon  them  and  upon  tlicir  ancestors,  it"  is  a  riglit  and  reasonable  thing,  as 
it  seems  to  me,  to  understand  that  he  referred  to  Zacharias  the  priest,  who 
begot  for  us  the  iioly^  John  the  Foreriinner  and  Baptist,  whom  a  tradition 
not  contained  in  Scripture  rciates  that  the  Jews  slew  between  the  temple  and 


1.  MaUh.,  xxiil,  51.  —  2.  Tliis  passage  lo  'llu-iii'  (p.  252,  I.  2)  is  in  Mai,  p.  '.32.  —  3.  A.  v.  (AU) 
'Thcologian' ;  Gr.  Oeonsdiov. 


[251]                                           LXIX.  -  TO  ANASTASIA.                                             81 

«._\o    .)o6«     yoouio^   ^^^^    )i„ioo  ..)L«.:s^.ia.V   jl.ai.oi  ki*j>  ^oia^ö 

jl  \.x^^  ;K_s  .,'jKjL.^ö  jl^.'^ot^A^i.T  .-Mt-oui   )oo«   U-jKio;   Jot  ^^s^^iO 

^  -.j-^^js  ^oi  ^;   o-o«  :)La.^;Kio  joiSs^  1^^  )ooi  jo^io  ^j  K-,|t-.K-. 

Ki*ij  :J1a-oi.3;  «Ol  j^.'i.oK.üj  'JKjoj  joiSSs  ^too  6uioj  oc*\o  .jK.soK.a 

^'ö.^:-  j^.'^oK.i  ."^fes^a^ä.  jj/  .).>^po;  W^  "^^  jpoo  JjlLjo  ^^io  ).a^iö 

1^.30^0    jj^i^   -"oi^y    sAiLjioT    .01-^  :|Kju.^    jK^oKjt^    6Ci.o  .vOO^^I 

'^^Doi  ^o)  ''^i^io  '.^oäI  )^^,  ^,  ooi  JLjL^i::i^ioK.io  jJ  öu^a  yx-i. 

.Qu^aj  |toa-«.z>  .ax>>ajL;  »ajöi;  -.^t^/  -o»  |!S>:^ö)^;  )K.soj  ^  -.U-^ySi  j.-©; 

^-«^i^j  t^  -.s-ota^i«  yoou»^/   Q.xl,jo  ..)-w^^o  Jiauot  KjL^i.  ^o  :jLa-.o«o; 

.Ls^-Äiö  odo-^aj  ^,  OOI  )La^iö  ^io  .J^^ojj/,  o'oi  y^\  a^  joot  sa^po  jJ 

j^-^o  .•voot.-j^jvi.  '"^ü^.-w-'fc^jj   ^K>.,  .öv:^  jooi  >*>•»-,  )K\o^>s  Nb^o^ä,  jJ/ 

^--w2i.0»0    .vOO»-..^»^    ^ö„««fltt.J      jlo»Jii>;  )Kjo^J5    ÖI-S     ^3    «i>U>;          -./oOI    ^JlIO  E  19 

^--JS.ous    )a^.a^    oo(    vica-V-^v^  ^^  );«  "^i^io  .)jsa*i>  iooi  j^i., 

^«^-^"-«»•■s?    ^   )—/    o«  :|K-ö»:^  .<ii5^^Li  oi\  oooi  ,^-.iOajij  ,^o«  |>^,_3 

|~i-30(  .^o^S;   01^-  K_«.s  ^^o.»  oöi  .jooi  |jK.xo.io  oiio^^^j  ^i  ooi  jis^^^io 

^-^01  ^  |ja_«o-,.\  q\  ^j  vj  ♦i^/  Iv^jo  .-voouj^^  ,^Kjj   |oo«  ^-tow; 

o6)  l-pjo  ..,^;\7  y^ba.V.g)  ,;ia-^ßj  ^  ^J.o)o  .^a*ÄU  yOOi-i>wiw  |1o^a>.j 

1.  A  H^ol^    |IS».,aX.  _  2.  G  ins.  "■«•   -  3.   A  U^.«^o.  _  4.  G   ins.  low;  Gr.   Ttvciax.iv.    -  5.   G 
0V3  lo-aAo.  — i;.  Here  the  extract  in  G  ends. 


the  altar,  because  he  plaiuly  propliesied  or  rathcr '  sliowed  the  rOod-bearer 
to  be  a  virgiu',  and  liim  that  is  born  of  her,  the  great  God  and  Saviour 
Jesus  Christ,  like  some  King  and  chict'  and  Lord  over  thoir  people,  and 
did  not  reniove  the  lioly  Virgin  herseif  ai'ter  the  incomprehensible  conception 
by  the  Holy  Spirit  from  the  virgins'  place  in  the  temple,  between  the  temple 
and  the  altar,  as  one  that  was  married,  but  knew  her  to  be  still  a  viro-in  and 
allowed  her  to  stand  in  the  same  '  accustomed  place  as  usual.  For  this 
reason  (they  say)  those  who  heard  of  it  feil  into  a  rage  and  took  weapons 
in  their  hands  against  him,  fearing  the   king  who  was  expected  from   bis 

1.  (lä)lov.  —  2.  A.  V.  (AG)  'Virsin  to  bo  llie  Gocl-bcarer'.  —  i.  A.  v,  (.VG)  ins.  'limp  and';  Gi-.  um. 

PATR.    OR.   —  T.    XIV.   —   F.    1.  g 


V"  b. 


E  20  r°  a. 


82  LETTERS  OF  SEVERUS.  [252] 

^iö  |joo  .ya.*  nt   jNCS^CL-^Lio  )l  )j)o/;       oi,.^^^    K-^Js;    oöi    )t>^)jCL:d    :).äqjj 
)jOi5  ^;  q!^  -UV^)    JJO«  )oö«  -oioK^/        ^  )-Q— oV^  ^;  yj  .pö/  jjLSOt  .^^V3j 


jJlpojK^  f^o  .yoV-a-QQJ  )jljl:)0_.öi]^oo  JJ 
vQJotj  )la:ia^„»\  jjii^iö  JLbo^a  jKa)^ 

i^   «    1  \o     j ) •,  r>  ^\    •.^.■«■X^Q^O),:»    jJ) 


.L>Pj  )joi  )ooi y^oioK-i/   jjoi^.v^oia^£s_iU 

w,oi  ^  .j'pK^  ya.>.^,^Jo/«    l-aJ^OLS 
)-.;a-ii  |joi   .)i.-3   fJS^l^oo    JK:>oa^      IooiJjlm  iooi|v)^  n^jK^otSx  jlci  i  »^ 

:U>ol  )-.oöi  JJUJ;  Ji.«.^a  o^  w  •>  >  ."^ ;       ^.^.^  ^s  .-jK^oK^  ^^;   )i^^^   V-»«^ 

..jKJ^oo   )-<C^;   o(^^  l-'O!::^   )->->^^>       .•^.■i,>>o.ot^  ^(^?)   V^^*-  l^Q-^^  *^ 

JI[  •>!«.];      )lo    n  VI    .CxK.ao     )L\o    JJL30I         ,^^O0  )'^  j^OOOA  ^  »^N  )>-,  r>x\. 


1.  Ms.    Uaw.  —  2.    Ms.    ollao. 


3.  Ms.    um. 


prophecy,  who  was  to  exercise  sway  over  thom  and  lay  the  yoke  of  bondage 
upon  them.  And  these  things  Gregory  the  wise  in  divine  things,  the  brother 
of  Basil  the  great,  and  bishop  of  Nyssa,  in  the  sermon  on  the  Nativity  of 
ourSaviour,  states  thus  :  «  But,  if  we  are  not  straying  a  long  way  from  the 
.sul)ject,  it  would  perhaps  not  be  inopportune  to  adduce  Zacharias  also  who 
was  slain  between  the  temple  and  the  altar  to  testify  to  the  undefded  mother. 
This  Zacharias  was  a  priest,  but  not  a  priest  only,  but  possessing  also  the 
gift  of  prophecy ,  and  tlic  power  of  prophecy  is  proclaimed  in  the  book  of  the 
gospel  as  inevitable',  in  that  the  divine  grace  makes  a  way  for  men  before- 
liand,  that  tliey  niay  not  tliink  the  birth  from  a  virgiu  iucrediblc,  and,  training 
the  assent  ofthose  who  did  not  believe  beforehand  by  sniall  miracles,  a  child 


1.  A.  V.  (Ej  •unbUiiucd';  Greg,  (od.)  «värpanTo;  (1.  ivayxato;?  Luko,  i,  G"  ?). 


[25.-^]  LXIX.  —  TO 

•  Joj^lo^;  )laji,.\\toeL:5-.)-AoK-5 

^^f    O'OI    jN^oK.^    ^^«    oÖi^     )^tT°? 

vf>  °>  i;  )^.^.^  :  1«  l^^^oi.^/  )  «>•»•>•> 
'^jK  I  .T>  »-.-3  .'ILoI^  )Lvp>\  jiKjLio 
.s^oöi  ^oul^/   )f-«J^;    >^'oi9   )ir> «  1 1 

^eui»  ot^  K_./  )^-/    )^.-^-.l    Jfts^V-^ 


ANASTASIA.  83 

^"oi  jljoio;!;  OU.1^/  l-tioJi  );oio  ,|ooi 
V-*.^  J-JUa—/  .)-.oo(  jKAoK.  1  t; 
•.\^)ol  j^ooi  )j-0«  Jl *..,?>  o^  rwi»  .'^; 

..jb.^.:»  JL.^;   o«t^  J-ot^  ^■'^"'^J 

j;*^  jlooC:^;  )ia^.X>ft  lo^  )lo>vi.oi 
ooi^  >Otja.ioj  ''^wbaot  ^^».^.^o  .ö«^  K_./ 

. -)^p; ;  ou>)^  ) »KjLio  ^^01  • .) JSC^io;     e  20    r  b. 
^^i^Ol^oi^^O  .|oO(  )  >  M  )i,^0^   t-'i-S!  °°l 


1.  Ms,  um.  >»•  —  2.  Ms.  l^^^-  —  3.  Ms.  l^-i»:  i'.reg.  immoiou;.  —  k.  Ms.  Ijw^.!^.  —  5.  Ms.  l^^o^3v 

is  born  to  her  that  is  harren  and  past  age  ' .  This  is  the  heginning  of  the 
miracle  that  is  Tperformed  in  the  Virgin  ".  For,  as  Elizabeth  does  not  become 
a  mother  by  the  power  of  nature,  inasmueh  as  ^she  had  grown  old  in  the 
world'^  without  bearing,  but  the  boy's  birth  is  leferred  to  the  divine  will, 
so  also  the  incrodibility  of  thevirgin  birth-throes  obtains  belief  by  reference 
to  the  deity.  Siuce  therefore  the  son  born  of  the  harren  woman,  who  at 
the  voice  of  her  that  had  conceived  the  Lord,  before  he  came  forth  to  the 
light,  leaped  in  his  mother's  wo:ab,  preceded  the  son  born  of  the  virgin, 
immediately  on  the  forerunner  of  the  Word  Coming  forth  to  birth,  then  the 
silence  of  Zachariäs  is  dissolved,  by  the  prophetic  indwelling,  and  all  things 
that  Zachariäs  utters  were  a  prophecy  of  the  future.  This  man  therefore 
who  was  being  led  by  the  spirit  of  prophecy  to  the  knowledge  of  liidden 


1.  The  arammar  is  confused  in  botli  versions  and  in  the  texl  of  Greg..  —  2.  Greg,  xati  Tr,v  Tiap- 
ötviav.  —  3.  A.  V.  (A)  'her  life  had  gruwn  old'. 


E  20  v° 


84  LETTERS  OF  SEVERUS.  [254] 

06..;   jl.*--^;    Ui-/   Jooi  Ij«?  )J^-      iJ?  -*o«  NiJ  .-jKü.öKjib.  l^^-o  ioo« 

Jia-.oi  JisJL-^;  |»a^  .Jtoo;  )joi  ^j  iooi  o».xio  0.01  c^o  .oj!^  i-3f^  o«^  It-a^^!  -o« 

.   n  vNAf.  ^*3oi  ^^00   .)^...>,v>\  .01,-^-/0»^-;  jL^-w^;  )jLa-./ .,5JlQ-«tO0 

|K„olj/  |i.o^-.V-^|K-,-s;  JA^OÖ;  :oooi  s-*oi  jjso/  ^;  'ocH-s  .'IV-aJ  ji-t—  )^-'l° 

vooog  JJ;  jKis-«^  ..K^)jVi>t.io  uxaü  JJ  jK^oK^  c**K-./  jood;  «'ot  .'Ji^; 

.olb^-^^-A  Jio^-Jiw  ^''i»^»^  ;o«.aiio  oi-J^/  .)K^öK-s;  |i,.flO  ^^  )La*ous 
♦aJÖ»a  jjoia^  j.M, •>,>»»  o(^^;  odo^o  jooi  K>/;  j»Q^-s  -.Ijo«  jtooj  ^j  ioot 
j^o^iCL^  ji^'t-^!  )j^^«^o?  oo®»  ^-^ittJL;  ^*^bw.^3oi  ^^00  .)....^^:>aL^  jbL.01  Kjl_s 


1.  Ms.  "^^c^ojif-  —  '2.  Ms.  o-w. 


tliings,  liaviiig  untlerstood  tlie  mystory  of  virgiuity  in  the  luidefdcd  birtli, 
did  not  cxclude  the  unmarried  raother  in  the  temple  frora  the  place  which 
according  to  tlic  law  was  assigned  to  the  virgins,  tcaching  the  Jews  that  the 
Makcr  of  the  things  that  arc  and  King  of  all  creation  has  human  nature 
under  his  rule  with  all  things,  and  by  his  own  will  leads  it  to  that  which 
pleascs  him,  and  is  not  himsclf  controlled  by  this  nature,  so  that  it  is  in  his 
power  to  make  a  new  form  of  birth  which  will  not  cause  her  who  has  become 
a  mother  to  cease  from  being  a  virgin.  Thereibre  he  did  not  exclude  her 
in  llie  Icmple  froin  liic  ranks  of  the  virgins;  and  this  place  was  a  space 
between  the  temple  and  tho  allar.  Since  therefore  they  heard  that  the  King 
of  creation  was  Coming  forth  '  by  dispensation  to  human  birth,  in  fear  of 
boin"'   iiiidir   a   kiiiLi's   rule   ihoy  slow  the   man   who    lestilied  thcse   ihinsrs 


12551 


LXIX.  -  TO  ANASTASI A. 

1 


85 


-otoK-/;   ooi  j-pj   "'^ss.^aoi  ^j  "^^i^^    ..ojc*^   )j<xa^    oiS>    l^^^;   oiV.» 


.  Ijn  «m  l-ioj^lo»  )»oi  I  vi..\  \t  ••^*-=lJ 
(.io.\oJLi  IJ(  .\^^^l;.  .t^^lXl  (li  ^Joo 
.  <^OiaXj^    ■g\\'..     I  »  I  ■  'i  •>*     i^^^!      t-^* 

',\^i      w£Daj^£DOto|L»      OiV-3      r-3     :  Jjl^i^lio 

•  )    ■ '  \  I-      ^     .  w>  .\<ic\rt;if^^^i      l»L^j> 

oci  Pi.OiO  *  |(_-N^  .^iO|  |i-°^j; 
^öl  yOoiioi.  ■■loii.p  yOp'L/  oiyi«  j; 
)tO]0  .Iv^i^^oo  [^^^  wOiOl^/  ^V^l^t 
|N.^L-^  |N...N-it;  .jj/  ^^aaj.^)axD  w^u'L 
^4i_{v.io>  '.  o^ixail  ^;  ,^/  .wsISo; 
^*v{yj>L(!  oöt  .-^ä.r-a..;  oi^o  Mop  MPI 
|>Oi  l.po|>;  .Mjoo»-!  tji^lio  Ulla-  ^ 
^1    ||qi    .^ßo;a  ^^    1^  -f.-)   Uo-^^; 

I     ly   Krt    n,^«        ^OOy.]    V^O        •.  |NXm       |»Oi 

.odtJ^  M°<-^  »-^  °^  .  (.mai^ECio 
.ya^o  MÖO.'O  U^<  ll-»i  (I^^tO  — V^l-l 
^jäV-Si     |N-^^o/    |N:i.io>     otJi    P:^ 


w'oi  ^ooiNjJ  öu-l^-./  l-vi.A  Pj  •.\S-z^ 
w.OiC^ä^  MuLN^o»  ^^<^io  .V-^Oa-OD  |_iOL^»_D; 
.3^-.  UJ=^5>  I.yiNo«^;  PI  .~^^i^l.(  P; 
>xon*m*o|L;  lX3)-5  ^9/  v?^r^  -1  '  "''^ 
f^ci .  prt«(^[l  t  o,;j  o'oi  IlS^ä—J  ;  «.^«  |.''^'vi 
I  ■  -\  ■  ».-^  ^^xij^^a3»|LQ^!  lHJ-3  :  J-a» 
PI  :|iji;.j»  p  f3  :Vju^  oit^  —3^»/ 
|too,_3  -looi  ; ..  in  ..^N^l-I*  o'oi  j^l  OOI 
:  li—tvio  |-toi!  °"ot  l^°^j  f^-^  -^'!  Ir"' 
,|oii.p  vopi;  oi.v\«  "*^>  ^i.(  pi-oio 
ooi)    w^i^N^I    >jmQj^^o)om    ^ju(    |io>^o 

^^^^aJ*  Oi;^  odi  1-.P)  \v^oo»  -.o;  -inr)j 
LpolL/  Ijikjii  j|a^  ^  ^\^'l(i  oöi 
I  i\'f,  ■  I  yi-fT»  l-io-^^»  |»oi  ^oV3  ^io 
]  ■■•  srt  n^t  ^ooi  I  v>  ^/o  |C^*io  ^t 
jIoj  ^;  pO)  ^*^  OOI  .IrormlS.^ 
;  |ooi  Ivot^io  \-.''\^l  o^°  l-'l)l^  ^^-^l-( 
|_;|j|o  .Uoji.  ..^oi<i=v\'..«  ^ij/  ^( 
^»o     ^»     ^oL     .a:)CkCD    pii)!-^    ^a^— 


V  330  l" 

(I  203  r  a). 


Q^f        ^^OO        .[^.»tV        l-^.nV»        IJOA 

|_ja^  Uioi.ajLj.  PI  .iJaoii  '~^k^L(. 
(ia^iO  yCi^rJ   •  --•-"  l-ioij.  ^  |l'l'.l->! 

|»L^3  :  p^^lio  ^£i^^..£Do»|L  loi^p  ^^— ♦; 
Ij^Xn.  \^  :  INj-.^.^  ua[l*^a9o»Lo:äNj 
:.jilSji(  p  ^,.io-=.  p  |J-^  oi^i  Iv^ 
..—^t-j-l     N-^io    .^JoL(!     o'oi   j^.t     p( 

),ÖV-^ß        N  .  1       P*0)       0^3»       »-'O)       |1500,-3 

■     E  20  v°  b. 
ji;3L/  ovio-»^»    o'O)        piDcuo    .■|^-^wio  ^Y'117  Y"  a. 

jj;  J;oii.o  .|Vä*mo  -0)0t-(  1-S-.J. 
^Co  INJLlLp.  INJLi^L  jj  .rroiv^Oja^p 
^4,^oo>  -.o^jJ»!  ^>  v'JiJl  .w.^lS-i( 
^^^^^äL/j  o'oi  .■>».^a*»  oiv^  pop  pP) 
PiOjiiio;  |;Of  .piäow!  P>^-»  -*l'»-  v" 
l.o)  ^!   paj  .l.w»|L/   ^oV3  ^  Ivi.m 

o'o(  ^*^;  oo,  |U»i  p^  ;^^  Q^ 
pöp;  ^^o/  ■'  l-X-^t  P^  .--.V^L) 
^o^>  |l!^>X^o|  |t-^-^;  o'»l  .'-oiolj-l 
-.aa^^^ol  -all-  V-^  »1^^  ^^  -lo-l»  |.*^j 


1.  A  Stop  :  foUows  in  ms.,  and  Ihe  text  is  perh.  corrupt.  —  2.  Ms.  om.  —  3-  Ms.  sing. 


concerning-  the  birtli,  sacrificing'  the  priest  at  the  very  altar  »  ^  But  of  the 
Zacharias  who  was  one  of  the  twelve  prophets  we  cannot  reasonably  under- 
stand  the  passage  quoted,  since  it  is  not  related  that  he  was  killed,  but  he 
departed  frora  life  by  the  ordinary  end  of  human  life.  Wherefore  also  in  the 
times  of  the  pious  king  Theodosius  the  grandson  of  the  eider  Theodosius 
his  holy  body  was  found  by  revelation  in  the  territory  of  Eleutheropolis, 
when  it  had  not  been  in  the  least  corrupted  but  was  found  as  if  it  had  becii 
buried  yesterday,  at  a  place  at  which  an  oratory  is  now  to  be  seen,  and  a 
temple  which  was  consccrated  to  God  in  his  name;  and  it  is  known  and 
honoured  by  all  who  pass  by  that  way.  This  is  related  by  a  ccrtaiii  Sozomen 
who  wrote  ecclesiastical  histories\  Some  have  supposed  that  in  the  above- 
quoted  passage  our  Saviour  referred  to  Zacharias  the  son  of  Jehoiada  who 
was  put  to  death  by  Joash,  king  of  the  Jews.  But  this  explanation  is  futile, 
and  is  refuted  by  the  facts  themselves.  For  it  is  not  the  case  that  the  foul 
inurder  of  prophets  and  priests,  the  murder  which  it  is  the  Intention  of  the 

1.  Greg,  (ed.)  lep(;upYin««''t«  ('•  hfOMfinamzic,).  —  2.  P.  G.,  XLVI,  llSli.  —  3,  ix,  17. 


86 


LETTERS  OF  SEVERUS. 


[256] 


0001  ^^« ..  «.iv;  yQJ&i  IQ^  ^o&tii.  looj  N- ( 
E   21  V°  y.    Q^    }  .^  »|i   '.1 1 1^   o'oi     yoov=>»    .)oA(J 

[   e>  \      -^   ■  ^^     .'l    'in    t     o'=^N'..     ^«JLi/ 
^■©1»     -.^j—D^io    P^!)!     '.v^O)    ^cn^3 

'  ./O)   ■:■  0=0^^5.^,5^   \^fr>    ^io|;    p^/ 
OOl» 


^   |oi\|l  -J^;    \J^lo    p:jxj    qX^U 
.^*k^v^;  |;^|toe  llmvij) 


pop  ppi  ^*>^!  •. L^L/  ^ov^  ^;  -öl 


\  f,r^<-*^  Lq^i  .-p'öov»  |JV-/  pJ^'iö  ^[o 

0001  ^. .. « IV»*  ^-^O]  Lq\  .-yOoA  |ool 
^|Nu>  '  oöi  ■■  I»  I  v>  yOc»-=;  .loi^M 
)  -  '-^  ■  -■  ^j  o'oi  poaP;  .-«oiqX* 
,3(0  ^!  ^O)  ^oj.  .oi^ÄU  |;fnvi-i; 
jijo-.  ^»  o'ojj  .'^jJ»  ^'j)  )1-V-/  —'01 
.|ooi  IVisCoo  PPI  0:^0  pip.  -.^^^l; 
•^^ °^  ■ '  ,jiJLi|  l-öto;  ^001 1  VI  ->  ^/o 
ppl  p;^>\  |q\.,oj;  |Loiai.)-so  .  ^XLii. 
:^!)>  ^01  ^ot^  v-^  ^fio  .-OlOJ^J 
^4^  -.^OrS   ^.io  l;..:io|l|>  -"oi;  too-ll 

■:U^(  v£o^!q^-„^Ij-.(^!  pi-(   -ü-ta-oj 


V  279  v° 
(I  135  r  a) 


äi;   :sajai>.a3   l-^ei^n^   ^  )-.KjVq-o  lai.;    )k*io^   '')lv^)-3    ^=l-.N^;   ^-j 

^,J.3l:»  JL^J^o  )löi/  vS/  -.0001  ^t  MinNS  )jLiä-oCo   jL^;   j-tau/  ..0001  ^».ai^io 

.^-aiQ-.oiio;  ^^o!  ^  .-IIj..,^  0001  la^    .oooi  ^-K.--io   j;^*;    jioia^^J^ 

1.  Ms.  «m-  —  2.  Ms.  H^l^-  —  3.  Ms.  sing. 


evangelic  saying  of  our  Saviour  to  set  forth,  ^Yas  perpetrated  down  to  his 
time  and  then  ended  :  for  after  Joash  other  kings  of  the  Jews  also  reigned 
wlio  turned  aside  to  idolatiy,  and,  as  is  natural,  were  ill-disposed  towards 
those  who  pleased  God;  among  whora  Manasseh  is  said  to  have  put  Isaiah 
the  grcat  among  prophets  to  dcath  with  a  saw.  But  besides  these  things 
\ve  should  know  this  also,  that  the  man  who  was  put  do  death  by  Joash  was 
called  Azarias  and  not  Zacharias,  though  in  certain  copies  some  raen  have 
changed  the  namc,  and  by  a  slight  change  have  written  'Azarias'  as  'Za- 
charias' '.  Accordingly  for  all  these  reasons  it  seems  to  be  a  just  conclusion 
Ihat  we  must  consequcnily  understand  our  Saviour's  saying  of  the  father  of 
.löhn  the  Baptist,  as  the  holy  Gregory  said. 

Of  the  passage  writlen  by  the  wisc  Paul  in  the  first  epistle  to  the  Corin- 
thians,  ic  Ho  that  speaketh  witli  tongues  edifieth  himself,  but  he  that  prophe- 
sieth  edifieth  the  church"  »,  this  is  the  elucidation.  In  the  times  in  which 
the  aposlles  were  propagating  the   saving  preaching   of  the  gospel  in  tho 


1.  II  Par.,  xxiY,  20.  —  2.  I  Cor.,  xiv,  4. 


[257] 


LXIX. 


TO  ANASTASIA. 


87 


a^o   -.lipo;!  y^)^,^o  ^30(  ^^.io 

y^l      n    I    \n  .e>^    O^O    ^^J        vQ-jÖl     io^ 

JLjUSOcLji  K-.)_2S^^    i-K-O    •J'f.XL^/  A117  1    1). 

^)  yOj6(o  .oooi  >  j.,, ■>ou»l^oö  )loi  VI  »Ol 


sS/o    - . )    ■   » ^'    ^    OOOI     y^i>N\   VI  Vi 


.OOOI 


vr 


jjLjiiL 


)„^-aQ-\l      OOOI 

.OOOI    ^^oKjl^     |K.,m>.^J 


•:«oooi 


wSL^K-Si   )  I  '^  ./   -.OOOI   .  .  vim.ato6      .  .  vim  ->J^oo»  ^Kio/  1^/  ^oi-.iVK.3 

•:>)jL3oi  "^"'^°'|  •"  o,.^a^  vjOQ^aa  ^^^! 
yj.^;  ojaeuLa  Ot.^a^  '-V*'  ^^^^^  f^ 

I,— ,/      vOOt-w^-^iw^     ^CL_flO      po 

1.  Ms.  s?"««-  —  2.  Ms.  l^-aa.«^. 


World,  maiiy  of  thuse  who  believcd  worked  signs  and  prodigies,  in  order  to 
bring  unbelievers  to  accept  the  truth.  For  it  i'^  für  this  cause  that  miracles 
are  numerous  among  unbelievers,  and  not  among  tliose  who  liave  already  be- 
lieved,  according  to  the  saying  of  the  same  Paul ' .  For  this  vcry  same  reason 
the  gifts  of  the  Spirit  were  given  with  greater  liberality,  and  more  openly, 
tothese  who  were  being  brought  to  the  faith.  And  those  who  were  baptized 
often  spoke  with  tongues  imniediately,  and  some  were  thought  worthy  to 
receive  prophctic  Inspiration,  while  certain  others  even  enjoyed  the  posses- 
sion  of  both,  as  is  written  in  the  book  of  the  Acts  about  some  raea  who  were 
baptized  by  Paul  at  Ephesus,  as  follows  :  «  But,  when  they  had  heard  it, 


1.  I  Cor..  .\iv,  22. 


88  LETTERS  OF  SEVERUS. 

.0001  «--iCS^CLiÖ  jjLxS;.^  .^  ^*Äj/o 
,0001  ^oKjuio  yOJjjKj;  ^-;  yj«-* '/ 
q\»  Jooi  jJLOOt  ^-/;  jla«..J»Jj  ^;  U»/ 


[258] 


laV  iooi  )^JX»io  \Iq.j^  ^^üs^soi  );oi 

^;    ^ajLi/o  .0001    ^^«NNviN)    yi»\  •> 
^J     \j}     .0001     ^oKjl^     Q.JOJ^O>CL^ 

^l    ]il   .\^l    ^ySi^    V'^'^^?   r;^*^/ 


]h^ 


»o 


=^- 


..»^si.  i'K:»    ^£ooKj;o  fi  -> 


JLJujk.^«       ^'OU^      OOOI 


;K._ic 


oco»  ,5_.^jajKiC)  ^^;  )jV— /  :^*iC^iaio 


^<uÄjKio  vasoKj.-iQ.ai  ^'^^ao«  ^^Jü  / 
0001  ^-^^^iaio;  v-*oi  ^^iJs^^io  :K»?  oooi 


0001    ^«..-^  iK^   ^-;    U'r^l    •)■  Ä  *  N.a 


1.  Ms.  iJi-vai.U;  cf.  p.  277,  1.  7.  —  2.  Ms.  ins.   »3  in  Uiler  iiand. 


they  were  baptized  in  the  name  of  the  Lord  Jesus.  And,  when  Paul  had 
laid  his  band  upon  tliem,  the  Holy  Spirit  came  upon  them,  and  lliey  spakc 
with  tongues  and  prophcsied  »'.  This  grace  therefore  llourished  among 
the  Corinlhians  also  at  tliat  time,  and  some  used  to  speak  with  tongues, 
while  others  were  thought  Avorthy  to  prophesy.  And  the  form  of  prophccy 
was  such  that  it  was  madc  known  not  only  by  foretelling  the  future  but 
also  by  the  commingling  of  words  of  instruction  wliich  corrected  morals, 
as  the  God-clad  doctors  such  as  Athanasius  the  great  and  Basil,  and  such 
as  Gregory  and  John,  and  all  who  were  like  these,  gained  renown  at  one 
time  and  anoliicr  in  ihc  cliurches.  Sincc  therefore  certain  men  at  Corinth 
were  puffcd  iip  aiul  ihonghl  much  of  llicinselves  because  they  spokc  with 


1.  Acts,  XIX,  ."),  6. 


[259]                                          LXIX.  —  TO  ANASTASIA.                                             89 

y^  •.yVlaioo  >..... n *=<;  ^^6<  >  «'=^^^o  p  .yVlaioo  .  .':f>'=>;  ^-«^■'/  ^*.?ii\ v>o 

-öl  .)-JÜ5   ouA-au   ..)_ia_icb.j    jjLJukj»  oj!^  ooi  |.:>cl2iÖ^;  )  i  t\  ^  ^^ictäo;  oö»; 

v«   -^  N^    oil^^-.;     )...,.aQ.  »    .öuK,-/;  ^j  jj  .^*_aio  oC^^;  ).--^aA^o  |jl1=) 

.|-XJj;  LioK:»  ^^.^J:>aA;  vOJÖi;  jjLatj\  )laxa^ioo:)_3LJN.ioj  N.io)j^;  oö( 

:Jjüj;  |lo.i.°>\:>o  t-ojo  |-=LJ^.i6j  ^j  ocx  jlcLali^;  )fcOLflQ.ai>.o  V^j    j-is^  j'i^o»? 

jlotaXv^.  o/  jlg«  M;  JJLSOQJI  cj.* P>  i\  a\    jlf>l°i\>oi     ^^.oo/     )l<x».M;  -Ol 

jto^O^;  :oQ-./   V^/»  ^?  ***oi      •••)-l^  ♦OMLÄJlS  A  n7v  a. 

JLslLoj;    -'oi   ^-^   .Jl)l    s-Ci«^    )t-«-i/?  .v|is^v-(  !f^o                                 E  21   r  a. 

Jjooo;   ^.^N.jl  -Ol  )-^\.^  -.^äj  )ia,°>  .>.nJ   ^  ^o^l  v-iso.  \^li 

-Ol  V-«■^^  «o»  )?öi  '^t^  ).aLiL::)eLa  o^o  ^-.^oio  :c>iA  ^-ioiVo;    ^-^oi  jLio; 

^_*jL-  ^  v'-"^^^   ^K*-^^^'    •■'^^  ^--Jisoi^  —Ol   )— .:S.^  ^11   6i»K_3; 

1.  Heie  begins  an  extract  in  H  43  v°.  In  place  of  ^  —  <t-*^i?   H  lias  M;-^   P?^-«  »^   >»'(   v' 


tongues,  while  others  prophesied  and  tauglit  tliings  iiseful  and  beneficial, 
Paul,  wishing  to  bring  down  tlieir  high  looks,  says  this  :  «  He  who  speaks 
with  the  tongues  of  the  nations  edifies  himself.  that  is,  establishes  his  own 
reputation,  and  is  admired  only,  but  does  not  benefit  the  soul  of  ihe  hearers 
by  reforming  morals  :  but  he  who  prophesies  and  Aveaves  a  web  of  mural 
teaching,  and  reproves  secret  things  of  the  hcart,  and  purifies  the  sonls 
of  the  hearers  from  shameful  passions,  edifies  the  church,  and  aequires  the 
gift  of  prophesy  or  of  teacliing  for  others  rather '  tlian  for  himself  ». 

The  meaningof  Job's  saying,  «  May  the  blessing  of  him  that  hath  perished 
come  upon  me  »-  is  piain  to  those  who  read  with  intelligence  and  not 
carelessly  from  the  fact  that  it  foUows  the  words  which  precede,  and  from 

1.  nä),Xov.  —  2.  Jub,   XXIX,  13. 


90                                               LEITERS  OF  SEVERUS.  [260] 

:snj,K_io  jK-JV-/  ^-.'^ovi!  \-^r^  ^t^  t^\J...^oo^:M  c^o  K-^t^oaüO; 

•y^l,   U^   y^l   :^)j;    ^K^  )»-.ioo  ^-ÜLSj?  r-^h.  -*«  -.o^^l  V-^^  )♦« 

^^JUL-;  y^^JLil  o/  :^^-^iCL*:D  |jLS,LQ.io  )^^>niiv>  |j^V^»  -*j/  ^>^  v'"^'-^ 

jbä  ..i^-K-/   JJLSOI  );oi;o   '.jotSx  ^  .Joo»  -oioN^/   JV^iJO  |J;;  .-JV^Ä  oC^ 

..Uts^^t  )^-/  ^   j  nmv^  V-^  Jbä  ..CH-K-/    Usoi   );ot,o  JoiSs  ^ 

.)j;,J>^  oüS.  )ooi  ^-,.\;  o'oi  )j«)^'^o  l-,-i6/    fcoo^u;    y^l   v.°> «  "J?    r:— ^«» 

..*:^o.    )1|1    j^-^/;    jtoio^    .1»^  M«"  --Vio/  v3/o  ^;  joie  .^;axio 

1.  Ms.  ^^^M.  —  2.  Ms.  -^-»15.  —  3.  II  oivi.  —  4.  II  ins.  l^^-'»-^^  ^(K-»o  ^^-^^j  t^/  "^^o  U-  Nwo- 
Here  the  extract  ends. 


tlie  words  wliicli  next  foUow.  This  is  wliat  he  says  :  «  Often  have  I  seen 
a  man  sufTering  extreme  tortures,  and  jnst  on  the  point  of  perishing,  as 
perhaps  -svhen  eiiemies  werc  upon  him,  or  violent  men,  and  have  rescued 
him  from  distress'  and  saved  him;  and  such  a  one  has  blessed  me,  because 
Tagainst  all  hope  he  had  becn  delivered  from  the  destruction  that  was  im- 
pcnding  over  him".  May  that  blcssing  therefore  come  upon  me,  and  may 
God  bring  it  to  efTect  ))\  1'hat  this  is  so  the  words  which  follow  will  prove 
as  I  said  before.  \\'hat  in  fact  docs  he  say?  «  For  I  delivered  the  poor 
from  the  band  of  the  powerful,  and  I  helped  the  orphan  who  had  no  hclper. 
May  the  blessing  of  him  liiat  hath  perished  come  upon  me;  and  the  mouth 

1.  4väY>"i-  —  2.  A.  V.  (E)  'hopo  had  been  found  for  him  whn  was  withoul  liope,  and  throngh  the 
same  ho  had  bcen  savcd'.  —  .'S.  II  ins.  ',\iid  lliis  applics  also  to  lliose  who  are  sent  and  go  down  inio 
tlle  world'. 


[261J                                          LXIX.  —  TO  AXASTASIA.                                              91 

jla^i    -.ot,  >..?>,  I    .  ..•^  t  v>o   ^£0^2)  .(.^CL^^^^;  )  VI  foaa  ^^  ^>^^.,^l^oo; 

))0|o  .ö^K../    yo^   |^^^i    -.jJ^o^a^o  ^^CS.^^^  omlSü  f_3o^0;  oöi;  ^öi  ^/ 

.»*.?>»   ^^^toö;  ^^d  ^^  aj/  jj'o  y^\  y.»^l  JJLSOI;  ^a2oi  o6|;  .öt.«.^<.aj  I 


of  the  \vidow  hath  blessed  me  » ' .  But  one  may  also  understand  this  in  a 
higher  sense  as  a  parable.  For  our  Lord  also  says  in  the  gospels  about 
those  who  mortify  their  soul  to  the  world,  and  give  up  their  body  to  the 
arena"  of  martyrdom,  or  t<>  labours  of  asceticism,  and  are  thereby  thought 
to  be  destroying  and  slaying  their  soul,  because  they  are  deprived  of 
worldly  pleasure  :  «  He  that  destroyeth  his  soul  for  my  sake  shall  find 
it  »'.  The  prayer  and  blessing  tiierefore  of  a  man  who  has  thus  perished 
according  to  our  Saviour's  saying  and  finds  his  soul  is  a  great  thing  :  and 
any  right-minded  man  will  pray  that  this  may  come  upon  him,  and  will 
wisely  say  the  words,  «  May  the  blessing  of  him  that  hath  perished  come 
upon  me  ». 

As  to  what  is  written    at  the  end  of  the   book  of  Job,  that  he  took  an 
Arabian ''  wife,  it  is  unnecessary  for  us  to  inquire  much  who  this  is,  whe- 

1.  .Tiib,  XXIX.  12,  l:?.  —  2.  ora^inv.  —  3.  Maltli..  X,  39;  Luke,  ix,  34.  —  '(.  A.  v.  (.VII)  ^"Arbakilha';  so 
below. 


A  117  V 


92                                               LETTRRS  OF  SEVERUS.  [262] 

y/;    .-«Ol    )»!,/;    v^n  \j   ^^A>;    ^  woi  .jljl.  «is^  jt-^/?   oifcojoij   ^äö/ 

»K_^    Ol  I  M;    |;ot    \iKjl   -Ol    )iv-/  oi_s)^J;   )-icu\aJi   la.'^  l-a-Ko;  ^; 

«'Ol  o/  )JV-/   '|*I3  oü^  oooi  )1q--j>o  ^  .,)ts-*3i^  jifco/  ^■V«-'?   :^^<^/? 

b  jio^;    Id^    *    vs/j    «Ol  .)K.*.iOtJ>  .•o.üiu6l^X.^sJio^^io;c)U^>~./oV-^- 

•J^^l-a^i/     «-oicuiso.    «*l/;     )JioLjLOj  oi^  oooi  öuLioi  .-j;©!  öu^-/  )lv-/  )W? 

>o,^>o  jKb.^;  looi  ),i\^o.^>l2^>-oi.l/o  )K*io^  -öl  o/  .'llo-.^  »ts-s^  )jül» 

,).^):j    ^    l^h^o  .;'°^^*^   ^?°^?  IJ^^J'-i^?  )i<^-=»'  ^"^-^^^i  -Ol  •■«-^/ 

jL»/    jiv-/?  -.^^iokisijj   Isiltu  yo\^  .-K^sl/ ^/o  ftoLsU/o  .--oiallS^ -p.» 

ouio;  );oi  .--Ol  ^  i-^^-Ä  Aoo«  oi-.^-./  j^Ji^io   ^lau   .•^».,^   p;    KjlS^oo 

\>>o  ~y.4  .)i.Q.^:>o  »1^?  l-*^  o^l/  -Ol    l-.'^   n  I   ys-y^  .)ji)j  ^    lo-^cuo 

JLjusKaio  .qmQ.v»  )!,-«  ^t-^?  V*^  '•o"«  «*-K*/  ^t-^  \^'y**l\  •>''«  "^; 

E  21   v°  h.  )K  .  rH-s,v    )iKj/  ^JLk   ^J    -Ol  .po/  ^«^Ol  )jLU5  ÖUiOJ  -Ol  ^  V-^^JO  . ' ) »Ol 

U\^  Ji*  V-^^J^ooi  jlo;;  JJ  .)t-3  ^oiö  oöi   y^l   .o,J^l/    )1q^»:>o   »Ka  ^; 

-Ol  .jK-au^J»    vSloKjil    -Ol;    .-'iooi  .^iö/  jJLsKaiO  3.äo/  )i^-»^po;  •,.*^ 

^^   Kl«l;oT    .-^^j)^/    »Mj    jJLdjJ»;  J^si,!^  )^w^•^i»)iKJ/o-fflJ  p; -Öl 

J-^-^lJJ    jldJt^.mVi;    \-^'t   )-Jl*)  iooi  ÖmJ^/  \-Ol)\  ^  y-^K:*^^  ^•^''^ 

1.  Ins.  in  marg.  —  2.   Hei'e  begins  an  extracl  in  J  :i5   i'°.  —  3.  A  oni.  —  —   'i.  A  C^i^-vi(.  —  5.  j 


ther  tliis^is  aiiotlier  wife  by  whom  he  had  othcr  children  aflcr  thc  calamity, 
or  thc  former  oue,  who  imder  the  magnitude  of  the  afflictions  that  came 
lipon  him  gave  way  and  stumbled,  and  advised  him  to  utter  sonie  blas- 
phemous  speech  and  depart  from  bis  pains.  However  it  is  reasonabh'  for 
US  to  understand  that  tlie  wife  by  whom  tho  children  after  the  calamity 
wcre  born  was  some  other  one  dilTerent  from  her.  For  it  is  as  if  adding 
somcthing  new  that  the  writer  uses  the  words  :  «  Ilaving  taken  an  Arabian 
wife  iic  begets  a  son  n'.  For  it  would  have  been  far  from  just  tiiat  she 
should  share  in  the  good  things,  wbo  shrank  in  the  time  of  the  struggle, 
and  Iried  to  bring  the  combatant"  down  from  the  highest  summit  of  en- 
durance. 

1.  .lul),  XI.Il,   17(.-.  —  2.  iOXTiTTi;. 


[263]  LXIX.  —  TO  ANASTASIA.  93 

I  I  -sN.  «>  Nrt  ^o;  ^«  ^  •:•  K'«.mi  )  I  ^>-s;    ^öi    .-jKJx-^-^   v^loKjti; 

)joi   ioJ^  -.l^t-^    v>  '."  ^?   ^-^<3(  jjL3K.aL:M  ^;  ^;  ^6i  .Ka^xu  1.^.^1  jj 

I  '•,  --"  ^  jjot  oiiio  ,-...3  >0f^  )-'>■=!  t-"-^  )°~^  ^a_oJ    ool;   v^oioX  ^  o^K^t 

y^l  :J^-<J  "^l-V—/  JJt^/o  ^Q-<^  ia^  ))Ss_^i.»l  );oi  ia\  :)^-^^...f> V^;  ^»<i^oi 

i-LSu/  :oiioji  vs/  "^^^aiio   \i^»^;  ).io  _^/;    V-^.,^  ''^'^»^^  .o.£qjU  Iv-iojl/j 

)oo<  gQjK  ,t  >ö  f^    )ooi  f-^/   ooi  v^/;  lok^  )jo(  ^/;   j^.^  t,.*^  ^i-^  j-'i-^; 

)&sJ:^o  ^^;  (.icto/  v.-^i>Ji  ^o  :)j3")LaLj>  :|v-*ia-^  )J^■^/  Iol^^o  :^w*J  ^o*». 

:|jL— ÖAj   jl)— 1   jlo  » >  fo  wJSwio  :yo^  yJl  :otiCLA.  oot  »s/  ,-a)j  ^^»*aio;  |jLX./ 

^u_/   :)ooi  «otoN-i/   |-.)i_3  o(.:)CLAa^:30  ^^jltoo  )J>|jt:s  p  :)ooi  i-^/  ooij  |.io 

v»VA  ^opcL^oo  :|Iq-iC^»  jlo-auiOiiCLa;  K-.^  ^_io  ^Qj^  ^^;    )jp/o   :)ooi 

sjLj/    JJ;   .JKJi^;    Isiü^^w^^oji  la_\  oi^  :|.-JL— öjij   |j"^^  wwJ^sAo    r^Q-o  jKxio 

o|.\    yo\^   ^^ouS.    )~:mPo;    :V  •>  cf\i  j.^  ^/    :|oo<    ..^oioK^/    )'yl^  ^^"^^ 

>  I,»  |J   vS/  :)io;N.<k^o;  jlodj;  )jL^.ia3  oC^  v»iJk  ^o^^oo  :|i.o..Cb^;  ).<y^aJu3; 

j^Owö«  .SL^^^f   jjL^Vas  ^JL.-^»  ^-«^o<  jJ;o:yVN.*^  o.^;  r:^®«?  I^^^^^»^  J^-^;^ 

)_JL_3j     )-Jou.sj    V^^Kj     :jio»J^io;  jL.^^  yo\^  ^^oi!^  j-^'t-^»  t  """^  ^*j/ 

1.  Here  the  exlract  in  J  ends.  —  i.  Ms.  pa^^/v  —  3.  M.s.  Vt^l-  —  k.  Ms.   <;f?'^^- 


The  words  that  were  MTitteii  by  the  writer  in  the  book,  and  these  also 
about  Job,  of  whom  it  is  written  that  he  also  '  shall  again  rise  with  those 
whom  the  Lord  raiseth'',  we  must  suppose  to  liave  been  composed  witli 
this  meaning.  In  consequence  of  so  great  a  trial  he  had  in  a  sense  gone 
.down  to  Sheol  and  linal  destruction,  so  that  even  his  name  should  thence- 
l'oi'th  be  extinguisiied,  as  he  himself  said  when  he  was  being  tormented  by 
tlie  pains-,  and  suddenly  he  arose  as  froni  tlie  dead,  and  put  off  the 
unsightliness  of  the  sores,  and  he  was  comely  in  body,  as  in  tiie  bloom  of 
youth,  and  everything  ended  Ibr  liim  in  a  change  to  the  best  fortune.  There- 
fore,  lest  any  think  that  the  prize  of  virtue  ends  with  these  things,  and 
lest  we  who  read  imagine  that  \ve  shall  rcceive  the  rewards  for  the  labours 

1.  Job,  XLll,  17a.  —  2.  Id.,  M.v,  14. 


E  22   r  ;i. 


J  35  1°  a. 


A  118  r»  a. 


94  LETTRRS  OF  SEVERUS.  [264] 

,)jLsK.a>o  >eu*;  ^^^oo  •.''ö>v^Kj       :yt  .'»  n;    ^Jl«    )1    »s/o    toilojN.-..^; 

^6u^-/?  «öl  .ys.»n^  *  )-V^j  ^,-Xoi  ^i-  .:<  m-i  ^l-o;  j-ioJ^^  Ijot-s? 
.•^icü:^;  ^oC^  1^»^!  »Jj/  i-^:^»-'  )!?       oNj/;   oöi   )joi   "^ib^-^^-iö  .v^v^i^-AJ 

^iöi;  .ooul./  ''|l'>'*V>  ^-/  .V*^  ..ouK-Zj  -Ol. l-V^^a^Äio;  1^01^)0^ 
j^oJJä;    ^^3^    ^-J^-flÖiOO    v^t^'to.;        b;o«;    ,5_Aov^    )^t^?    ^/    V^iÄU    jJj 

.oV-3;l/  )la-io^_s  öusj  .^-^.'^ot  — oi  ^'^»..^oo  -.ooi-l/  jJiajLioj  )jp/  V--^ 
oKb  *  p  vxoa^oS  kS/  yOOltC^^io;  .^nN  ^ts-floioo  y^^fco.;  (^_*IbwOi) 
o;oiÄ>/j  ^^oi  vOoj:^3;  .^iö/  .)-.•^^^^       -l-t-io  ^)a-.-aio;  ^-^oi  ^a>.  ^-.^  ^)j> 

.,))--^t.lOyKb^^OO>^;^^  joCSx        1-^^»^    ioi^    y^    Vasopos   yOOltsX^^iO; 

..«Öl  vd/;  -.}  t  -^Ki  v>  ^f   v^K..m  >n      .^)  ii\övi    oimi    jJ   •Jlnivi.oi  ^.«.^ 

ju^'f-^;  ^^.>JS.oi  ^a^  >oa-a.-j  ooi;  .^oV-ia-^^Kj  >  <^, \.2^>^  jJj  .V-«  ^t-o 
o^  •,•<,  ■\»'eo  ^oi  sk^/;  )-=>|.^;  .ya.*-a^       l^V^/  ^°i  «s/;  jjis^^^^o  ooi  ^;  ^-^KiDVi 

I.  Ms.  -^i^Ll-  —  2.  Ilore  begins  an   exlract  in  J  31  v°  b.   —  3.    A  »lis?    .-oot  .1  »^ß   ool.»o.   — 
■'i.  J  spJ'w.  —  5.  .1  um.  ;■  —  r>.  J  pl.  —  7.  Ilere  the  e.xlract  in  J  cnds.  —  8.  Ms.  omj.  —  U.  Ms.  sing. 


of  virtue  in  tliis  world,  for  this  reasoii  the  writer  recorded  the  words  that 
ar(^  wrilten,  «  Ile  shall  again  rise  with  those  whom  the  Lord  raiseth  »  ;  that 
is,  lest  any  think  that  bis  rewards  are  completed  and  ended  with  present 
things  :  l'or  tliese  wcre  given  as  an  earnest  l'or  the  things  that  arc  i'uture, 
and  are  expected  by  us  all.  For  he  shall  rise  with  those  whom  the  Lord 
raiseth,  viz.  those  who  have  conducted  themselves  alter  the  same  pattern, 
of  whom  Paul  also  in  wriling  to  the  Ilebrews  says  that  all  those  who  have 
hörne  lestimony  through  faith  'did  not  receive  the  proinises,  God  having 
provided  some  better  tliing  for  us,  that  they  might  not  be  made  perfect 
witbout  Tis''.     Hy  tlie  words  which  he  used  (and  it  is  written,   «  He  shall 

1.    llrll..     M,    :l'.F.     ',0. 


[265]                                            LXIX.  —  TO  ANASTASIA.                                               95 

^^>^/■  ).^a^^  jjousj  ^;«^o(  lol^  i[L^  ^  woiois^  «cl-Kjj»  .^io/j  s*6(  »_«^  je>-y!> 

jKj»;  v-öi  |Kj>cuwä;  yf.^L£S>  lo^.jl/..oC^  OCH  ^«n>io»   ^_Aoi  ^>>  ^jaa   oolj 

•  Jooi   -^l    ^l    6i^:b^^v^;   .|loi.^^ioio  ^_^oi  _y-,/jj  )3)ji^j  ^   ^./   .p^io 

Jooj/  ooij  |j>o^    ys.  |j/  -Q^m'^o;  ).iaio^;  ^_*^i.o^  lo^  a^  ^  .      ^n^  ., 

oö)  .  r»;  NN^^;  -^-^  \jI  >ö>^-  .oolo  ^;  l,a\.oi\  ^J^/;  ^-.'^oi  '»)_.|joi 

^   »."V>   .)^j/   ^b.    «JL.VJJ;    ^*J^;  .jou^-ioio    |js»   oo»  |K-ia.-_o;   Ir^to 

^'^s^.^oo  .^\oi  '■'^ss^ÄO»   |joi  w^ajLio  )j/   y.-v  .mvi;   :)ooi  -po/   cxKi^^ioj 

001  ^   Iv-^/   |-ojia2iL\  ^  |.icu*i»  oöt  ..>-:^j  h>>o\  ^^uj   j^j/  '^v 

^QJlJ  ool;  ^;   j-a-ka;  w.61  :oKs/;  )ts..iQ_^^    ^-^s-^    .^-«^^O«   ^^.-Äi»; 

oAo     ..^_w.Äio     JLpo;     ^^01    )0^  .j-.-jK-flQ.JiO    vJüL^o\;    >-6|    )^-UQ^ 

KISw— .;    li__a_flo/j    ^>^/   W.OJ  '^.^^io  ^    ^_Ä    ^,^.io;    j.joi    |..ia.,J^a 

^t^  ^  X;;;;^:^/    ÖU>;    .'v-J^-J   joi^         OÖ«    .oto/;    o6l    ^     V-^io/    j-ÜJiCiaü». 

yV-^    )_*ÄO,_3    I   1  ..Aj    ^    ..oicaj       yo^  ye\-o  ool;   wOtoJis^   *   I-Jl-Jo;  E  22 
.a;:^-«  yuo  oulSjo  .-^^ii^juo  ,^fcCi>.^oo      .-öi '^iis.^oo  o^o  .^r»  sr, .  ^^.  ^j,©, 

"^^»^aiÖ..-,-^  );oj^.)_i^*|^:i.;  j^Vi,         .•..'>\.;     joC^    J^Ci^;    l,-=L-<»/;    y^l 

.^ii    jLj  1.^  ^  ^;  >^ajL-  ..  )jL3o»      .•'^sjxo^-.a^is-«  yjpo  jLiJOtÄ  ).iL^J^ 

1.  Ms.  v^-  —  2.  Ms.  om."i.  —  3.  Ms.  f^li- 

again  rise  with  those  whora  the  Lord  raiseth  »)  the  writer  is  thouglit  to 
be  explaining  this  also,  that  he  eadured  such  pains,  not  because  he  looked 
to  the  things  that  were  giveu  him  in  this  woild,  but  to  the  hope  of  the 
great  and  wonderful  resurrection,  concerning  which  also  he  said,  «  I  will 
endure  for  thee  uatil  I  shall  again  be  »  ' ;  and  again,  «  For  I  know  that 
he  ever  floweth  who  shall  release  me  upon  the  earth.  He  shall  raise  my 
skin  which  endureth  these  things  »-.  The  words  which  are  before  us  for 
the  purpose  of  Interpretation  were  used  by  the  anthor  with  reference  to  the 
general  resurrection  which  is  expected  by  everyone  (and  the  words  are 
«  He  shall  again  rise  with  those  whom  the  Lord  raiseth  »),  and  not,  as 
your  religiousness  has  supposed,  to  that  by  which  some  of  the  saints  rose, 

1.  Jub,  XIV,  14.  —  2.   Id.,  XIX,  2."),  2ü. 


A  118  r 


K  22  v°  b 


96                                               LETTERS  OF  SEVERUS.  [266] 

•)LaL-,oij  )_^;J.  Os/   )oio  .\^oi  ^a-iJL  «-oiai*^^  Äi>^  yeuio  ot^-j  |j.aj.\o 

j-lys^  .^^^«^»^  ^  .^VtO^    »Äj^-flo/  s-R^io  Jjl-.^o   i-^^  );Oi^  .j.!^  U^«» 

)U^  1^:^0.0— ^Jsi/  jVojLÄ  K.-^o  vü-aA  j^»   jLo-s  J-V*  t*  '*'**'^  V' 

I)  •■•  ^^\  ^  .j  -.1  /<.  ■  1 1^  «  .^  «  )  kj^^^'S.  Ji^A-oo   a-t-ij/    .)..ä.ä.*o    .fc^-i-jU/ 

"'^J   V-io/    ^-^^-ÄJ.^^^->^o/  ^^!Ss-*aoi  ^  *  ^oi  U-^^?  ))-^^s^  j^l^^  .a-*K3l/ 

ajLiJij  )ju.,:d;  Jl-Ji,^  ji^^?  :ts_),i-^-  ^  qm2li    po  .oioö  oooi  ^^..jx^ixa« 

^1  Nw^   -.-s  ftv'i.  oi^hs-,1  jl'^K^  •.oiseLO  a^^^  •.oiK.^Q»fci>   »t^-s   ^^  yOOuV-a-o 

V*^  ,^  "^^«-^  •<=x^l  |ooi  -o«o^-/  :K-|:i-^-  JJ  t-io/  I^Ä^^^o/  "^^^^sot  ^ 

)^L^     yOO^^?      °^0      •^'■^^^^     '^^  °°®'    r;;;;*'^*'^*?     )j^V^?     )^*-^    ^''^^? 

C)i-.K-/   «Ol    aJ^j  "^.^^-io    ..|_jl-,U5;  o_.q-K.j;    ouKa/    o\^ts^   ^  :a^aA 

jJ/  . ..JU^ iN  J-oK-fiCLio;  «6i.-)Kia--o  y/o  .^^oi   oooi      yOOt-.K-./    ^^*^/; 

)     .«NA  ^?foV^!  ^iVl;  ))^l|.iCLs;  s-cH  ^*!5».^oo  .oo-/    )ooi  «oioK-./    voooai. 

)  '"'\;  Ul  po/  U^>-=>  V-^r^t^o«  vpoCSj  CL^i^o  :)M>^   r^l   V— ^  l?« 

oj^..w»;  ;a^A  ^  jK^o^i  lo^  . .)»  n.«  v>  )K,icuuö  «öl  q\;  ^^>*^O>0-.)JL.^;  j^l^ 

«öts  ^a*jL^  N-*J?  OOI  .-^V^j  oi^j  «öl  jJ/  .looi  ÖW.K-,/  J-ofc^Äiio  jüSj!^» 


wlien  our  Lord  took  the  saving  Gross  upon  him  for  our  sakes,  and  the  Good 
Shepherd  laid  down  his  soul  for  the  sheep.  For  tliis  the  holy'  Matthew  the 
Evangelist  recorded  in  these  words  :  «  But  Jesus,  when  he  liad  cried  with 
a  lond  voice,  gavc  up  the  ghost.  And  lo!  the  veil  of  tlie  temple  was  rent 
in  twu,  l'rom  the  top  to  the  botloni,  and  the  eartli  quaked,  and  the  rocks 
were  rent,  and  the  graves  were  opened,  and  many  bodies  of  the  saints  wiio 
slept  arose,  and  eame  ouL  from  the  graves,  and  after  his  resurrection  went 
into  the  holy  city,  and  appeared  to  many  »".  Since  then  the  Evangelist 
slatcd  indefiiiitcly  ihal  many  bodies  of  tiie  saints  who  had  fallen  asleep  rose, 
it  is  unnccessary  for  us  to  inquire  who  these  were,  and  if  .lob  was  among  them. 
For  the  reason  why  he  said  'many',  and  not  'all  the  bodies  of  the  saints' 
is  because  the  resurrection  which  is  expected  by  everyone  is  not  that  one, 

1.  A.  V.  (A)  'Tliculogian'.  —  2.  Mallli.,  xxvil.  50-53. 


[267]  LXIX.  —  TO  AXASTASIA.  97 

j  •«'  ^  I  '.oooi   yOOuK^/   ^;    ^^A^ot      :'9*V<^  ^^  oi.jLaj    o-V^;  ^^cx-^  :K..^uJ 
|:»^V  vooi-K^/;  ^-.^oi  .oi-sji/  vooilS.      )|_3  jjLii^^w^  »_^  ij-i^'/j  jK^t^l-Kjs 


I  «  »i;    )^  v>t  f>   j-slo^o  .  - )_i>...<.ji^^^  vm  .  ^>-jl-^/   >N«ax^  jjoio    .   -  n-  -,  - 

jlojoiÄj  JLJ^^a^o  .vrooi-^  )^^...>v'jl;  {    ,«  m;ciu-a-\;    o6i    Jou^jJ    >»  >  r»\ 

(tj)  i^La-JO  Ol^M  .OUiO  V-^^.£0  )_«JLlJ  ,^-«^0|   io^  V-»^  «AJa  fD  .wCS.^oKji/ 
1.  Ms.  ^w?-  —  2.  Ms.  oiu. 


but  the  one  at  the  second  coming  of  our  Saviour  Christ.  For  tlieii,  I  mean 
at  the  time  of  the  revered  Gross,  it  was  only  ia  order  to  demonstrate  the 
power  of  our  same  Saviour,  who  in  that  the  soul  separated  from  the  bodv  went 
down  to  Sheol,  that  certain  men  rose  by  a  divine  manifestation,  showino- 
tliat  in  the  places  beneath  the  earlh  there  was  perceptioa  of  the  God-befittino- 
illumination.  And  these  were  prophets  and  some  of  tbose  who  lived  after 
the  same  manner  as  they,  who  were  well  known  iVom  the  Holy  Scriptures 
among  the  inhabitants  of  Jerusalem.  This  is  stated  also  by  the  God-clad 
Ignatius,  who  adorned  the  throne  of  the  Antiochenes,  immediafely  after  the 
apostolic  administration',  and  the  first  see  of  the  chief  of  the  apostles  Peter, 
and  was  perfected  with    a  crown  of  martyrdom.     In  writing  to    those   at 

1.  A.  V.  (A)  'Coming'. 

TATR.   On.    —  T.   .\IV.   —   F.    1.  7 


A  llS  va 


M   43  r"  a 


E  2:)  1- 


98  LETTERS  OF  SEVERUS.  [268] 

'^;    -6|T    .jKüO    ^    vQ.j/   ^<1_^_d/         ^_./    ..w-Oi_»    yOOW.K-./    s-oto^-X-ioAl 

).JL^>^  V*^'*®'  °^^'^>-°?   v°JÖ<?   V^^!^:'?       ^^^^-^^^o  •°°°*  ^'•^«'^    o*^  j-LSi^^«^ 
..jjLio(x*X).io^a-(aj>-.).*i5oV3  j~=L*\,»       t^  :oooi  ^.•>mv?  oi!i>.  K-|j)j;  oot  );ot 

Q-.>-*l/;  ^^>^v^5i  .)).*,^oq:^  Q-.)— .I/o       JLiopw    oj^J;    :ai4LD    ).*i3oVÄ    i^-^j; 
.•)to.ji  JLioj  )1>-  ..J^j.^'is^^  |.i>;Q^       |I^s.-X^o/  jLß  1,-s  j-o-aji  |1  ..)jLioa^ 

jJ   jböioo  .-jju-wj}   J.i.Vl;  oöt  .-^0^3;       '■^^  ''°'  •))-*-<^=Q^  cl.)««1/o  |KjL-.,ja 

^^^-o»  ^'^»-joi  Q^a—  ^  .-^l  JLs>;/  ^  JiiajL  lo^  .)ts.iKA  loa)^;  )iaJL.>— too 

»^  N«  "ft   ool  •.o.^euoi    ^«^o<  yOOUt-SLi  )^V^^;  oöi  .o'^/;  y-^l  .^^\^i  j^-'^-^l 

«oiS,  ^  *  .yooits,-^;  1q\  o.  i'iio  )iU^  a5Viwia\  K_^;  J'/VS?  jböiOL^o  jjuw^j; 

■  «  i\<\\  |..>jfr>.m>o;o  jo-,^;  )^.:>a..«.i>  t-s  .>f>..».»   1-^'/?   jK^l^^-lwi;  yooo-^ 

b.   iS/l    ..Öt^J^v-./    }jL30|   ^J    jjOIJ    .^■.Of>>0         )— L-^;     oöt.^    v^OJJlSü     O^Am         ^ä301 

1.  llcre  begins  an  exlract  in  G  56  v°  b  aiul  M  42  v°  b  (See  Land,  Anecd.  Sijr..  i,  34;  ii,  7),  headed  : 
AM   ,;;•-•«•  —  2.  Ms.  ^j*'«-  —  3.  M  ^»-»N-  —  4.  A  N?J'w;- 


Magnesia  he  wrole  as  follows  aboiit  our  Saviour  Glirist  :  «  How  shall  we 
bc  able  to  live  wilhout  him?  wliom  tho  prophels  also,  belog  bis  disciples  in 
llio  spiril,  expccted  as  a  Icacber;  and  for  tliis  reason  be  whom  they  rigbtly 
awaitcd  wlion  be  came  raised  ibem  from  tbe  dead  » ' .  But  tbat  we  sbould 
lliink  tbat  tbose  wbo  rose  tben,  at  tbe  time  of  tbe  saving  Gross,  reniained 
lo  tbis  da}'  tlie  words  of  tbe  gospel  do  not  permil;  for  they  ory  plainly, 
«  They  went  into  tlic  boly  city  and  appeared  lo  niany  ».  Tbe  word 
'appeared'  plainly  denoles  a  teniporary  appearance,  for  the  purpose  of 
confirming,  as  Ave'"  said,  the  power  of  our  Saviour,  who  broke  tbe  gates 
of  bronze,  and  the  bars  of  iron'  from  which  there  is  no  escape,  of  tbe  places 

1.  Ad  Magn.,  9.  —  2.  A.  v.  (15)  'Ihey'.  —  3.  Ps.  cvi,  1(>. 


J 


[269]  .  LXIX.  —  TU 

J     exr.     r.     ffft      .     es^      ^     ..g    .      )_>..,«,    f> 

•  .;o(...£Q...:^  >,aa— «>.2b>o  ,<=>  i  «  ^jL^.xoQ.g» 

)La;o)   ^K.-/    jj    :^^-:xn.,^o    )lS^_ia.^ 

•  .v>^;  o(.l^>2  Q^CLO«  vQJÖi  |^A.a,^i> 

Q-Vin;  v^oi;  V-*-^  ^'^  •t-^)-''  |^>-^>a-«-o 
oö<i  loo<  ou^'>~<>^  -.^IS^^^;  )a..'i  ool 

01.1^  V~^/   l—t— /o  i-^-«^  ^o«  "^^^ 

...    )la-^    |9K,jl.^    K..f_«K.i    ^'C^^ 
|K^;a^eL^>o  ^^^io  '^iö/  ''^  ..oiiK^s; 


ANASTASIA.  99 

vQj/   a.^a-OD   ^  ooi  -.aiCLOj  ^.«I^oi 

-.CH-^l^-./    ).J.^oi    ^;    );0|i  .^.:>m>o 


;y.»  ■=^b^:>o    JL»/   ^;   yj   .|.JL3ot    oKj 

.^vW  ^^>-*^ot  «-«öl  -.Q-iaa  yV.io    yoi^y 
.f.^)j  jK^eiAis  ^"'^s.^^^o;  );oi  ö|-.)^/  ji; 

oöij   ioo«   o«~»'^/    ji    •.^!^>.-<wio;   vQj/ 

'01,-io/    K_-,— /o   V-^->^  )?o«  "^^^^ 
.>o|^;   •,  ^ml  "^^Aio  jJ;  .^^v_sI^oa» 

«»o  im^oai-^gjattoi.  _  0  .^  IL;^;,.  —  -j.  GM  ^'■V'-».  —  4.  Ms.  <;J«»-  —  5.  Ms.  w^-mT  —  C.  GM  oiu. 
-  7.  .V  H»/- 

beneath  the  earth.  After  therefore  tliose  who  rose  had  shown  tliemselves 
at  tliat  time,  they  again  laid  their  bodies  aside  and  departed  to  their  places, 
awaiting  the  general  resurrection  which  is  expected  by  everyone.  That  thi^ 
is  so,  the  holy  John  bishop  ol"  Constantinople  also  testifies  in  the  fourteenth 
note  of  the  second  part  of  the  commentary  on  the  first  epistle  to  the  Corin- 
thians,  where  he  wrote  thus  :  «  But  if  any  be  in  doubt  why,  when  speaking- 
about  the  resurrection,  he  did  not  here  introduce  the  bodies  which  rose  in 
our  Lord's  time,  Ave  will  say  this,  that  this  is  not  speaking  about  the 
resurrection.  For  to  show  that  those  who  rose  die  again  was  alien  to  the 
purpose  of  one  who  is  showing  that  death  is  finally  destroyed.  For  it  is 
für  this  reason  also  that  he  said  that  it  is  the  last  thing  to  be  destroyed, 
in  Order  that  you  may  no  longer  fear  that  it  will  rise.     For,  when  evil  is 


100                                             LETTERS  OF  S.EVRRUS.  [270] 

E23  v°a.  );.i,,oaJi  ^^^iÄio  p  :,.iQ^ia^  t-»^^!  Ijä^oK-so  .jjKjLio  jlcLboocu  K-.)v-.^~. 

jöi-^..^;    )_JL_Q._3a.jJS.    :)1q-L..^cl-.o(;  •^joo^NjLati^;  s*oioK^/j  ^»K-s;  oot  ^; 

..)i_ai.   >  -n'.  ^D:KS.iw/  jloio  jK^A.-*»  )laJLäCL-oi;  j-icu^lÄii».  ^  .-pai^j;  ^-l^j 

•                                                                                                V              •  •                                                     •                  •                                  • 

ool  oiaÄj   t--^^  ^^^^  •^'^^  1«^-*^?  ^-)-io«-Ä  t-3  l;«  ^''**-^^^    l'JLs;   oiJ^; 

Aii8v°b.  ^^/  '  :|KÄ^to^^j  vQ-JÖ«  y-^l   tOL^j/  j;»-^  ^t^o«  -.lot^-^!    |i  n  ^qa  '^l 

jK:»Q-u  öiS^  jjioi  ^..jK^a.!^^  w*6i  iKj»  |.^  ^/  oK_Oo  a:>&A;  iK_3  ^-^  V-'^^ 


1.  G  hfl-  —  2.  GM  ^-l-»^o  P-»;,   A  ins.  "^fr»-  —  3.  GM  Uaaaii-   _  4.   A  ^  i^o    |»oö.(N». 
\i^»-  —  G.  GM  '^'l  ^i^t^-  —  7.  Ilere  tlie  exiract  ends.  —  8.  Ms.  l^=-.^i^,. 


.0(» 


(lone  away,  mucli  more  sliall  dealli  be  annihilaled  » '.  And  in  llie  fifteenth 
nute  whicli  follows,  wlicn  speaking  about  saving  baptism,  and  explaining 
\vhy  a  man  who  is  about  to  be  baptized,  when  he  repeats"  the  baptismal 
confcssion,  is  l)aptizcd  into  the  remission  oF  sins  and  the  resurrection  of  the 
dcad,  and  ciciiial  lue,  hc  says  this  :  «  For,  since  sin  brought  in  death,  the 
root  bcing  dried  up,  wo  niust  no  longor  dispute  in  any  way  about  the 
destruction  of  the  fruit.  Tiierefore  after  first  saying  'the  remission  of  sin', 
he  then  confesses''  also  the  resurrection  of  the  dead,  being  led  from  this 
to  that  also.  And  aCterwards,  since  the  name  'resurrection'  does  not  suflice 
to  set  forlh  cverylliing  (for  mau}^  ufter  they    iiad  risea  departed   again,   as 

I.  In  Kp.  I  ad  Cor.  Hom.  XXXIX,  .30  (ed.  Fiold).  —  2.  A.  v.  (E)  'learns'.  —  3.  Jo.  Clirys.  öitoXoYEi« 
(V.  1.  6|ioXoYEt). 


[271]  LXIX.  —  TO  ANASTASIA.  101 

.ylQLS..«.^...Vl  y^l  ,yJL.',   t   -.«-J^/   )"»>^?         1— 0~3    •)-2^'OJ?     I-I^j-^»!    X:^^®«?     U^^l 

I  ^    ^"ft    jj;;    <-6l    .•VL-ViOj    )^>... 'tlL^        JJJOAJ   )oCS^  ts.ia— »;      )jUq^  0»!i>^  jd  E  2i  v    b. 

^^o(^i  ^;  ^^K^.io  .öuio  siLoajU  )Jj  -ö»  .-öiis^  '^-^»^^  l^-^^  l^^-"^^  "'■^^ 
«jo-«/  :)la..i.:)a_.oi^  v-oio!^-/  ^^^Z?  *^^^??/  'V**^^^  oKol/  ^■•^•o  x;^>5; 
:yOO«NJbs^.ioj    ^^ot   >^)^.^V>;    »K^o    :|lä-./o  :v,m«^i  n>./    |oCi>.|l    ^^^; 

^^^011  .-^Ilojj;  )KaJ-^oV  ^-CS.o»jso  .-|loJLXL.oi  ^.^Jioj  ^6«  .•woioV-.io.,^ 
^^^'io  .■'^^«^^eL^'l  v^3l^i^ji.m*  ^^4  ^^010  .-^A^Jl  ).XQJL^  u>J^  ^Lo;;; 
)tCi»:io  kS/    )_^K^  );o(  loSo  .J^.*;  ^'^oi  t-«~^  ^'^ots  .jlo^^üo  ILa^^-^ 

1.  Ms.  C^^io.;.  —  2.  Ms.  ,^=-l- 


those  in  the  Oltl  Testament,  as  Lazarus,  as  those  at  the  time  of  thc  Gross) 
rjou  are  bidden'  to  say,  'and  in  eternal  life',  tliat  none  nny  any  louger  fear 
death  after  that  resurrection  »-. 

We  havc  now  discharged,  as  you  see,  all  thc  God-loving  deljt  of  your 
esteemed  questions,  according  to  our  feebleness,  and  according  to  tlie  small 
measure  of  knowledge  which  lias  come  to  us;  and  we  pray  that  there  may 
fall  to  you  the  glorious  part  of  Mary,  who  nover  tired  of  hending  her 
instruction-loving  ear  to  the  saving  teaching  of  Jesus,  and  upon  whom  that 
testimony  was  given  which  said,  «  For  Mary  lialh  chosen  for  herseif  the 
good  part,  which  shall  not  be  taken  from  her  »^  But,  whereas  in  the 
previous  letter  to  us  you  stated  liow  your  religious  brother  Innocent  and  thc 
sisters  stand  in  tlie  faith,  and  after  writing  this  about  them,  as  if  you  had 
done  -something  contrary  to  the  profession  of  philosophy,  you  then  added 
that  you  take  no  thought  for  them,  know  clcarly  that  it  is  not  a  thing 
unworthy  of  your  perfection  that  as  regards  the  faith  and  in  ütting  spiritual 
matters  you  should  take  thought  for  those  who  are  related  to  you,  and 
perform  all  that  is  in   your  power,  and  give  assistance  with   counsels  and 

1.  A.  V.  (K)  -lie  bids';  Jo.  Chrys.  xeXeOei.  —  2.  Op.  cit.,  XL,  4,  —  3.  Luke,  x,  42. 


102  LETTERS  OF  SEVERUS.  [272] 

l^ö-ja.::^*».  il    vQ-i6t;  .^jU  jjoiiö!    ^t—/  ^^-^  '^'^«^■^  o|  ij^-^iialiOK 

|lo    ^3oi    ^/;    yoy^    )-2>!Ö^   .^-iJ^öa-    jtC^i;    jljo'.n')    ).iöAa^  «»^-a/o 

■1.  Ms.  pl.  —  2.  Ms.  ■^^x'  <?•  —  3.  Ms.  .•I'ova. 


prayers.     For  in  these  things  our  duty  consists;  and  to  this  also  the  apostolic 

saying  extends,  a  If  any  man  taketh  no  thought  for  his  own  and  especially 

those  of  tlie  house,  he  denieth  the  faith,  and  is  worse  than  an  unbeliever  »'. 

And  that  we  should  take  thought  for  their  worldly  opulence,  or  for  anything 

eise  tliat  is  pleasant,  is  the  part  of  those  wlio  are  not  philosophers.     This 

distinction  therefore  I  too  made,  and  asked  the  love  of  God  that  is  in  you 

to  Avrite  to  me  about  them;  and  you  have  done  well  in  telling  everything 

liuth  wiscly  and  in  accordance  witli  trutli;  and  it  is  proper  that  the  distinction 

in  this  poini  also  should  not  escape  you.     Upon  another  matter  you  have 

asked  me  questions  of  this  kind.      1   have  heard  that  Isaiah-  the   unlawful, 

likc  Dathan  and  vVbiram,  has  risen  against  the  laws  of  the  priesthood,  and 

has  Irampled  upon  everything  like  a  bog,  with  foul,  disorderly,  uncanonical 

feet;   and   lliat,   baving  gone  to  Pamphylia,    he   has  thought  fit  to  whisper 

lies  about  nie,  and  to  say  ihat  in  wliat  I  wrotc  about  the  incorruptibility  of 

the  body  of  God  'and  our  Saviour  Jesus  Christ'  I  proclaimed  the  faith,  and 

Said  that  the  body  was  corrupted  and  dissolved  during  tbt>  Ihree  days'  burial, 

and  certain  siniilar  blaspbendcs  whicli  are  not  plausible,  wliich  wound  the 

cars,  and  disturb  the  souls,  of  those  who  listen  without  intelligence  :  and  it 

1.  I  Tim.,  V,  8.  —  2.  S.  L.,  pp.  232,  473;  P.  G.,  LXXXVI,  'lö.  —  3.  In  tlie  ti-catise  against  Julian  of 
•  •Hulicainassus  (Adil.  17200;  Val.  Syr.  l'iO,  255). 


1273]  LXIX.  —  TO  ANASTASIA.  103 

jtC^.^  .«JL^>.;o|    -.«Jt^   Q-^;o/    aii^S  J.JlD  ^-Ju/    ^3  .^t^^^/  ^iol  Jl-<^1/'; 

jio,^  K-.^l«o  .K-^.'ß  K-).*joi    ^iö  ^-oA^o)    -.«^loa^aLiOLS.  ^*j^:^  »-^ou-*ioo 

oiio^    ^KjI    )^iwio;    ^\ot    ^ioo   .^^aL^ipo    l<^  ^^Si^    jK^^^io    |^JLaLJ 
^ati  ^j»K_sl  |1);^«)  '''^^;  ©o«  \S/;  -.x^;  ^«^  \^l  ^ici-»ö».io  .J.-**»^»» 

•  .^;      -•^\     )j/     jl  p6   .',  « m^^    |;oi    ^-^    |.^ä-MO'^o    joJjL    jJ;    oöi   .'^lo^   ^«^N 


is  therefore  in  my  mind  to  send  a  man  there  carr3'ing  all  that  has  been 
writfen  by  me,  in  order  to  establish  the  trnth.  If  tiien  you  also  have 
heard  of  any  similar  report  that  has  been  whispered  there,  since  some 
persons  have  perhaps  written  and  told  you,  teil  me.  The  Statement  on 
which  you  have  dilated  in  the  letter,  as  to  how  you  have  loved  and  still 
love  my  humility  with  peculiar  warmth,  I  read  with  great  pleasure,  and  I 
rejoiced  with  spiritual  joy  on  learning  the  fervour  of  tlie  love  that  is  in  you, 
the  God-befitting  and  pure  love,  wherewith  rational  souls  are  smitten 
towards  one  another,  even  among  those  with  whoni  you  associate  in  the 
blood  of  Christ.  But  I  believe  of  you  that,  even  if  you  write  at  very  great 
length  in  every  letter,  you  will  not  be  able  to  express  even  a  small  portion 
of  the  love  and  confidence  that  you  have  towards  me,  who  am  unworthy 
and  fall  far  short  of  this.  But  I  pray  that  for  tliis  perfect  love  you  may 
receive  rewards  both  in  this  world,  and  in  the  future  and  endless  life. 

The  end  of  the  letter  to  Anastasia  the  dearoness'. 

1.  A  letter  to  Anastasia  whicti  is  probably  tliis  exists  also  in  Coptie  in  Vat.  Copt.  1 1  (Assem.,  D.  0., 
I,  fil8). 


104 


LETTERS  OF  SEVERUS.  [274] 


LXX 

K  52  v" 


53  r", 


cna-rda  'rcf^rd^.  v^^rsf-n  x.aal   rsf-Tj^rcT-n   Jen   A^iTa  cal*:\ 

s*l5  ^oot-K^/   jJLSot  .J.jKIbs.*--»  oi^)._3   jVJ^j;.-/;  .'Uüjaio;   )K^:aÄij 
jlojL-l;    )V)L3o   .aSj-jl/o  oSV^l/  ^oj^o  j^joüix  jUs^iö   ^Jo^icu    ^o  .-ol/ 

1.  Ms.  sing.  —  2.  Ms.  Roj-aJ;  see  below.  LAX  £XTeTivayiJ.£vwv,  Pesli.  Uo-«^.  —  .3.  Ms.  om.  —  4.  Ms. 
\lf.Su  wiih  o  ei-ased  alter  j.  —  5.  Here  begins  an  e.xtiacl  in  E  64  r  a  witli  no  lieading,  the  preceding 
leaf  having  been  lost. 


LXX.     Of     the     SAME     CONCERNING      Da.Y11i's     SAYING,      «      As      .^.RROWS     IN     THE 

H.VND    OF    \    MIGHTY     MAN,     SO    ARE     THE     SONS     OF     THE      SHAKEN     »',    FROM    THE 
LETTER    TO    AnASTASIA    THE    DEACONESS'. 

522-c.  Buttlie  words  used  in  the  126'"  ■'  Psalm,  which  is  the  8'"  of  the  Songs  of 

Ascents,  «  As  arrows  in  the  hand  of  a  mighty  man,  so  are  the  sons  of  the 
shakcu  »,  shoukl  receive  this  interprctation.  Bat  the  words  contaiiiud  in 
this  Statement  apply  also  in  a  higher  sense  to  each  man's  soul  whidi  by 
means  of  decds  of  repcntanc(i  is  built  np  and  renovated  to  form  a  holy 
temple  oi  God.  Those  who  returned  from  Babylon  to  tiiis  tangible  and 
visible  Jerusalem  became  sons  of  the  shaken;  who  aller  captivity  came  to 
rei)entance,  and  by  nioans  of  many  trials  wero  driven  this  way  and  that  and 
shaken,  and  pioducod  fruils  of  repentance,  and  thereby  merited  the  rcinrn. 
Bul  ihose  who  build  up  thcir  own  soul  are  in  another  sense  sons  of  the  shaken. 

1.  Ps.  cxxvi,  4.  —  2.  .\s  il  appcars  from   Ihe   preface  to  cp.    69  that  A.  had  already  addressed 
queslioiis  to  Scv.,  I  place  ep.  70-72  about  the  samc  lime.  —  3.  Ms.  '  120"''. 


[275]  LXX.  —  TO  ANASTASIA.  105 

''%sSi     "^..^yjM    .0^;1/     w.<w^O|      ^/j     vQJÖt     yOOul^OL^O    .]\lo    |->^.«.X»'  O     )-.^Jl'-J 

.yooi^^;   |.«  °>  I   ^io  ojiäLi   )._ia_^^_D  ^/   lioin  Naoo    K>..D   jLaojo   ijlo-iULi.;/ 

O.^^/    ^^J^OI    .■=h\^    vOOJ^    VOJOIO    .)_D-.tOw    )jLJi-s;o     JJ'^Sl^«    )jlo(X.    oC^j^o 

1q\  U-^i-^l   »~«^j    )n./   .jit-^   JL^-X.   t-^  ).i.»^^o,»    oöi;   |jLoa^  voo^a   aicuiio 

^^^«JboK  m  Vi  )«-•«•  <^.i  ..oV~^^_ji/  )K  >•«•->  ^.io  jNJ^^^o/  jJ  jlaa_w.  ,_.^ 
jbe^O^;  s^otCL^-^w,^  jJL.v4».io  jJo  )-.äji  |^ä*.  ^/;  ^-«\o(  .oolo  ,^-V-^)K.ioo 
jtJ^^j  '^.oot  ^cl^t^_oQJ  -.^^^invi  K^j  i°v\  ..^.Jl^  \i  jbo  .  m  I;  )3).^o  :|jot 
^/;  Jlt^;  )  i°>N,>n  •.yOOi-.K^/  ^»■.■3.".i;  w>^ot;  ^;  j-^l-s  .  t^)»o^o  ok^Do 
.-jla2^.^L»«  )-«t-^  )oCS^  t-"-^  °°'  >...n,>>o  .^^,.*-m/  jjl^C^A^;  Jt-*)-^  ^'^^ 
yooiiä  ^W    it-A-^o    .'joi!^    lSC^w>>f^   .  ..."rbs...    yOO(!^;    ^-'-^!   ^-^oC^    '^>-'^! 

I.  K  Itoj-Sj-  —  '1.  E  ^-  —  3.  E  sing.  —  'j.  Mss.  ^-P^o-  —  5.  K  o.w. 


Divine  Scripture  calls  the  holy  prophets  and  apostles,  and  all  who  conducted 
themselves  like  these,  'the  shaken',  because  they  shook  out  of  tlieir  own 
soul  like  ashes  all  earthliness,  whether  thought  or  action,  and  all  the  likeness 
of  the  creature  of  dust  and  of  the  cid  man,  and  iutroduced  into  and  impressed 
upon  themselves  instead  of  these  the  likeness  of  the  heavenly  one '  by  means 
of  a  new  life,  as  through  the  mouth  of  Isaiah  our  Lord  is  introduced  saying 
to  Jerusalem,  and  raising  her  ohediently  (?)  from  earthly  deeds,  «  Shake  the 
dust  from  thee  and  rise  »".  And  a  garment  that  is  shaken  is  not  eaten  by 
moth,  and  remains  whole  and  uneaten.  So  therefore  also  those  who  bj-^ 
means  of  earnestness  that  is  not  eaten  by  evil  things  have  been  preserved 
for  the  adoption  are  understood  to  be  and  are  called  shaken.  And  again. 
Those  who  like  smooth  rocks  that  cannot  be  broken  receive  without 
changing  the  waves  of  this  world  and  the  assault  of  trials  will  therefore  be 
understood  and  that  very  rightly  to  be  shaken  :  and  the  sons  of  those 
who  are  shaken  are  the  teachers  of  the  church,  who  are  held  like  arrows  in 
the  band  of  a  mighty  man.  For  God  the  Lord  of  hosts  is  able  to  shoot 
those   who   through  the   same   men    learn  religion,  and   to  send  into  their 

1.  I  Cor.,  XV,  47-49.  —  2.  Is.,  LH,  2. 


r  b. 


K  53  V». 


E  61  v°  b. 


106  LEITERS  OF  SEVERUS.  [276] 

.-j^VA;  jK^io  '^js.oai^  ^-<Lyu...n;   ^_«^oi^o  «ooC^^;   »j^^o  ^j  *i^-*-3  •»-^-*/ 

ooi-kio  V*^  UiO-l  .vOOHio  oiK.^;    ji~^>ö_Ji    )t-2^.^   -oiQ-SQ^;    -V^/o    l-SQ^ 

jlaioj  lo^o     .s^JlJ  oÜ^^;   j-i.— j    )jl3oo)  ».-^   )')-'^?   ^   /-»/o   .jloiN^iCLa 

JK^^m/  )1^;V^o  :J.:x^o>  ^^  .  «  nqii  ,j}  V"...^  "^Z  •I-"=*i  )<^>c^^  \;;^!   IjuiSl:» 
^'^wkJl^  vOOI.2  yo^^^ü«  •.yaXJL^aj;  ^^K.^  yooioi^;       oC^^;  oild^o  :^;' 


1.  Mss.  ins.  stop  :  heie  and  oni.  after  !^-Ma-v  —  2.  E  ^ftS^o-  —  3.  K  "j*^^?  with  o  erased  after 
j.  —  4.  Mss.  sing.  —  5.  K  U^i-v 


hearts  the  arrow  of  wisdom,  the  arrow  of  righteousness,  tlie  arrow  of  love 
in  him,  which  comprises  all  the  virtues;  and  through  the  same  men  also 
he  shoots  those  too  who  oppose  the  word  of  truth,  sending  shafts  of 
reproofs  to  effect  a  saving  restoration  if  they  will.  To  these  sons  of  the 
shaken  therefore,  who  are  as  arrows  in  the  hand  of  a  mighty  man,  he  next 
gives  a  blessiog,  and  says,  «  Blessed  is  the  man  who  shall  1111  bis  desire  from 
them  » '  :  for  a  blessing  is  giveii  to  the  teacher  who  fills  his  desire  by  means 
of  such  arrows.  But  wliat  eise  is  the  teacher's  desire  except  the  things  that 
are  for  the  profit  of  the  souls  of  those  that  are  saved?  And  this  therefore 
should  be  understood  not  of  a  teacher  only,  but  also  of  every  Christian 
who  lives  virtuously,  and  through  his  own  manuer  of  life  shoots  everyone 
eise  as  with  arrows,  and  draws  them  to  his  own  pattern.  For  those  who 
so  teach,  er  live,  'siiall  not  be  ashamed  when  they  speak  with  their  enemies 
in  the  gate"-;  and  the  gate  is  the  exit  from  this  world.  For,  even  when 
tliey  depart  from  the  world,  and  take  the  last  journey,  and  are  about  to  go 
to  the  actual  presence  of  their  God  iiimself,  Ihe  demons  the  enemies  of 
man's  life  are  no  longer  able  to  encounter  them;  because,  when  they  take 

1.  Pf.  c.xxvi,  h.  -  2.  Ihid. 


[277J  LXXI.  —  TO  ANASTASIA.  107 

|1^0)CL..^SJI^  fsjL..^^  .-).j'^^).^  ;K^    )jL^«^Jji  ''o^o^D  .).:»^^sio  ^)^a;  )ia:»o>^ 

jfcs^w^^^'i.o  1^,^'^  v-lS^_».io/  ,)-^^i^;   J^io  ^/o  .J.jl;Ls  J.JL-  ^^^^5»^  ^iaSli.ts.ioj 

*^  ':'j^s_i>.j^£Q.^ 

■:■  |l>..  1 1  yii  v>  \^m fc- m  1 1   la'i.  '  NjCoLJi  -v^^iai^t  (left). 

Q  57  v" 

(^cii^^op.     |oou     (I;     a\ji    ^^i     „>  :  (.^mii^o;    -too  -oC-j;   \i-ooi  w.»i  yQjijoDo^i    loovJ    )J;   o^j;    i^l;  — t«       (Ulla.;. 

V  331  r^ 
^DoiD»  '.  J-^^  l^ooi  :  jt^juu»  Po  loN^a^  v»a  t  .    ^o;-So    ^oi^o    ypo    %^o/»  ■  [k  ^«  ^  [lo  )ofS.ca^  (I  204  r"  a) 

'"^  |IS— .^L  ^/o  .'■'dii,    IS^(  |q..°iv  ^"  ^  .  ^r.-^^     loop    |J,     q\'        :|...^i;>a  ('"ig'lt)- 

1.  K  vöiw-  —  2.  K  ILaMv  _  3.   Mss.  pl.  —   4.  E   pl.  —   5.   K  ».'.ß-  —  0.    E   sing.  —    7.  K  ,»    U|a«i 
?  I'-'^'-  —  8.  Ms.  i^-y>ly  —  9.  E  ov>>-  —  10.  Mss.  <••  —  11.  K  om. 


the  last  departure,  those  holy  ones  are  not  sileiit,  but  speak  witli  the  high 
voice  of  deeds,  and  in  Company  with  the  rulers,  l  mean  with  the  good  and 
angelic  hosts,  who  come  to  receive  them,  sing  songs  of  victory  and  thanks- 
giving,  according  to  ^vhat  is  said  in  the  67"'  Psalm,  «  Rulers  \vent 
in  front  follo^ving  singers,  in  the  midst  of  damsels  beating  tambourines  »'. 
And  he  applies  the  expression  'damsels  beating  tambourines'  to  the  souls 
which  show  youthful  pro^vess  over  evil  passions,  and  like  tambourines  have 
deadened  the  bodies  and  fleshly  desires. 

LXXI.     Ol'    THE    SAME    FHOM     THE    8"'    LETTER    OF    THE    2"''    BOOK    OF    THOSE 

AFTER    EXILE,     WHICH    WAS    ADDRESSED    TO    AnASTASIA    THE     DEACONESS. 

As  to  the  ^vords  therefore  which  the  Evangelist  Matthew  wrote  that  our     522-G. 
Lord  and  God  and  Saviour  Jesus  Christ  used  :  «  Pray  that  j-our  flight  be  not 
in  the  winter  nor  on  the  sabbath  » ■,  know  that  they  have  a  double  meaning, 
and  as  a  historical  fact  this  has  already  happened  to  the  Jews  ^at  the  time 

1.  Ps.  LXVII,  26.  —  2.  Matth.,  XXIV,  20. 


108 


LETTERS  OF  SEVERUS. 


[278] 


^<ijL.;i(  '  p-MooiV  p  .  OO01  ^-ojl.!»-» 
IUI  ^4>^o  loov  öi^  ^*-io  .xooi^'^^ 
.  IDwCroöjLJio   I  ■  i"i    ooo)    ^^    öv-V^-,1 

E   53  r    b.  ,_QJÖ|  j3*  .|ol>.caj  IS-l^^tv^  v^0]0  .v^öo) 

ooot  ^j^inAJIS.io  |t^j3ju30  ]H  .  ;o  ..N  -.  |;0| 
|K^ui;  1-1^^  ~*>-6-^  OOO)  ^^.-ijLio  Vr^ 
^bo  Ito^l  yOj-iXio  .yoovj^l'l  ■  yO-UM! 
1»0)0     .  ^ooi'inN    OOO)    ^--ttoIS^o»    y^QJO) 

'*^  ^  v;  .^ci_jd)i  ^oo)lViL.-^  QjiDol» 
.^oopii^  ^L|>  ^o,  \tJU^<  l-ij^o( 
^ojo)  ^4.^^ai.o  .o^j  ll!»-"!  pVJ^ii.o 

ItOUI-i.  Poji;  ILV^oa^  |ls:i.aaLio  |-u>o,o 
|jj;^      "X-'"^    |...Nyi  <:x>    PjjPo    oN'»! 

|l<A^  ^  ^j  ^^»  )  I  yi'.'oyao^  |»Ni.iO  -.IjO) 


■;|oO)L   |>l\\;   |,^a^o ■  -I 


1.  K  Ucoy-  —  2,  K  <»ll-  —  3.  Mss.  s?^-Mv  —  4.  E  u«a^;a^l,o. 


ILVtw^ioj;    ■.  (jJa.ovM^    |Ni>io    lito-io 


of  the  captivity  at  the  hands  of  the  Romans',  hut  in  a  higher  sense  it  is 
expected  to  talve  place  at  the  end  of  the  whole  world.  In  fact  after  tlie 
outrage  on  the  cross  the  judgment  of  God-slayers  was  exacted  from  them 
when  the  Romans  took  arms  against  them,  and  encamped  over  all  Judaea 
and  over  the  country  round  for  whole  years,  and  during  the  winter-seasons 
the  evil  consequences  of  war  prevailed,  and  these  especially  in  the  winter 
when  the  fighting-men  werc  idle;  and  not  so  only,  but  on  the  sabbath  also 
they  were  slaughtered,  because  on  account  of  the  ceasation  of  the  sabbath 
tliev  could  not  take  arms  in  their  hands  and  exact  vengeance  from  those 
who  were  fighting  with  them.  And  tliis  is  often  recordcd  by  those  who 
described  the  calamities  of  those  men,  that,  hy  reason  of  the  distress  of  the 
calamities  which  came  upon  them,  they  disrcgarded  cven  the  cessation  of 
the  sabbath,  and  took  arms  against  their  adversaries  :  nevertheless  even  so 
they  feil  with  a  complete  and  lamentable  fall,  and  endured  utter  ruin.  But. 
when  our  Saviour's  words  in  respect  of  this  prophecy  are  raised  in  meaning 
so  as  to  refer  to  the  tiino  of  the  end  and  of  Antichrist,  il  induces  jtclievers 


1.  A.  V.  (EK)  om. 


[279] 


LXXI. 


TO  ANASTASIA. 


109 


Po  .^o,— LiSvj     lotSJßo    P*      :  ^-»-^vjw2l« 

;.A^  yL^^t-.    .  |LoiN-oo    ^»    ^i\^a\ 

fc*«.:iAao  .  ^^icit^  Ijl^..^^^  JN^^laio  .  IVt^; 
)oovJ  ^»JiQ^iu^;  lotSu»  "  ooi  ;-*^  oo] 
Co/  )P^>^co  IV-^^^o  ov^!  oc^  •  *-^' 
I  ■'■>-*   1;«^    yiL^f    ^OjtO    .U^Lt   )LN.,.y)0 

.  IV)-3  N.l  .X  V  ^o      ^ovC^/       ^OOVJ 

Loi.;  |Lo^^^o  ILajk-fcgvio  \i^io;o 
j^l    .  |.^t_&a^    p»    )o^^    f*^^!*    PP^Q^ß 

l-iL.fci-3    cn-3   »^   ^!    0)-3    .  *  ^J^^^al/    po 

^-j*       <^0*  -|i      -     "^l*       wOtO         -,  wAJl^LL 

''yOJÖtJS  ,^ft  I V  ^  ^jt^po  )tCj-^..3.\ 
IIS-o^aI.  ^l      )*oi     ;.A^     <£)l     .  IN^ocL. 

P.^OO|Vf     J  »1.  /      ^     ,  LoOi     »OOV-     Oiikü 

1.  Ms.  ^  l'or  o  —  •_>.    K  ow.  —  3.  Mss.   sing.  —  'i.  Mss.  with  point  :.   —  5.  K  x^JOva.  —  C.   K   UmoV». 


■:■  .^oLo 

wO»      wOj      ^l      -..  fH^'U.      p)_3     ^*      OJ^ 

yQJo>-d   ^niXao;    ^-*X.po    ^j-^^3*   »K^P 


^Q-L*-iö»     ,jCi«Po      |N.Ll^vji\      ^»     „o 


Q  58  !•■ 


always  to  persevere  in  works  of  virtue,  and  strive  not  to  be  caiight  by  the 
winter  or  by  the  sabbath,  at  the  tirae  of  the  end,  or  the  departure  of  every 
soul  and  its  Separation  from  the  body,  the  winter  signifying  absenee  of  fruit, 
and  the  sabbath  cessation  from  virtue  :  for  \ve  know  that  the  winter  is  unpro- 
ductive  as  regards  the  production  of  fruit,  and  that  the  sabbatli  signifies 
cessation.  For  the  winter,  in  which  there  is  much  rain  and  falls  of  snow, 
and  gathering  of  clouds  and  a  murky  atmosphere',  and  scarcenoss  of  pure 
air',  may  denote  confusion.  The  intention  of  the  saying  therefore  is  that 
our  souls  should  be  active  and  fruitful,  and  free  from  confusion  as  regards 
readiness  and  preparation  for  acts  of  religion,  as  in  the  words  sung  by  David 
the  prophet,  ((  I  was  made  ready  and  was  not  confounded  »  ".  In  the  same 
way  should  also  be  interpreted  the  saying,  «  Woe  to  them  that  are  with  child 
and  to  them  that  suckle  in  those  days  a  \  For  this  also  occurred  as  a  his- 
torical  fact  throughout  Judaea,  when  the  band  of  the  Romans  fought  with 
them,  so  that  the  women  who  were  with  child  and  those  who  were  suck- 


1.  ä^p.  —  2.  Ps.  CXVIII,  60.  ~  3.  Matth.,  xxiv,  19. 


110 


LETTERS  OF  SEVERUS. 


[280] 


E  55  V°    1).  •.^jQ\tti>    t^on.-.    ^>    *    N^(juij.lS>^o 
IC^joi  l^i|-s  --^AO  :.^s4,  M»P^!  r-l° 

!■  -is^N;        )JJl.(       :P.1N       .^OV*JQ-LX^ 

ptoai0^^io|LQjo^  ■.'  IV^J  v,=^«.x3  f^J 
»^  ;jaOt~3   NO-nXD*  ^«:3N.kJ  Jl^-Oo  |V>^^; 


IS^.oji  -Wr-l  IV'"-  •'  v!  ^-P-^^f^^" 
I  '  .\r.n.  ^öi  llSiaij  ^^-^  *  V.tS-»  P-sp 
oö)    ;"/o     •    .v_^"«     poov»     )LoiK--io» 

^_J>_5L)  y,Or^  ^m..v>\o  /lop^  t^»— !! 
P  ^»    -k^fiO  .•y^V  ocf)  ;*-/©    .-^ov^ 


o/    :vCl^X^ol-=!    Il-N   /-(!  -.ILoiN^io 

p   pa-2,    )^l     -.^o,    ^    ;-j-=>    ;-^ 
sofio    PA     lJ..ai>>Ltoo     (lo     1  .N  VI  1  in 


^öl  •.  IISJÜSJ  ^=JL-I5oo  P^P  N-di  Wr~l 
"l^f^j  v"V*o  '.l-io^:»^  oA  v^^^!  °öl 
^|o  .-''IJoiaji.  ^>  ^^i.»  .  V'^ 
^»^roVNj;  ^'j-io  P;  oö)  /-|o  •  Ip''^  »i^ 


1.  Ms.  pl.  —  2.  I  W'P=.  V  illeg.  —  3.  K  v>>-  —  4.  Ms.  vOO*=-  —  5. 
l^:iJo;  coiT.  from  a.  v.  —  8.  So  ms.,  bul  llie  oxtracl  is  coiitinuous  vi 
lü.  Ms.  »  für  o- 


Ms.  iMwai^-  —  G.  K  Ho-  —  7.  Ms. 
Uli  the  preceding.  —  9.  E  sing.  — 


Uno-  were  pitifully  slain  with  their  children  themselves,  either  while  they 
were  yet  in  tlic  womb  or  while  they  were  being  nourished  at  the  breast. 
And  in  a  higlier  sense  on  the  last  day  the  souls  are  to  be  reckoned  as  objects 
of  pity  which  received  in  the  mind  the  practice  of  virtue  and  bear  it  as  in  a 
womb,  and  began  to  liokl  tlie  seed  of  the  word  of  religion,  M-hich  was  with 
difhculty  conceived  in  them,  which  bring  forth  to  the  light  and  as  it  were 
give  birth,  but  produce  the  tliing  itself  in  vcry  imperfect  form,  like  women 
who  are  unable  to  give  perfect  nourishment  to  their  babies.  For  those  who 
cultivate  virtue  must  according  to  the  parable  that  is  in  the  gospel  bear  the 
füll  measure  so  as  to  rise  to  ihe  number  of  100,  or  produce  fruit  of  the 
measure  of  GO,  or  at  leasl  of  30;  for  what  is  less  than  this  should  like  an 
incomplctcly-formcd  aiid  uiiiiourished  habe  bc  reckoned  as  nothing. 

But  the  saying  «  Wliere  the  corpse  is,  there  will  the  eagles  be  gathered 
tof-ether  »  '  is  spoken  as  a  kind  of  simile  and  proverb  and  Illustration.  As, 
when  a   dead  body  is  fouud  lying  anywhero,  both  eagles  and  other  birds  of 


1.  M-Mh..  XXIV,  28. 


[281] 


LXXL  —  TO  ANASTASIA. 


111 


IN^j^qX...«  Vi    :  ^A.VN.aa  -_i^f    ^^^    ^^ooV 

•.yoeoiltsj*  );  im  JJ*  ^^tV»  ^  :  |;ca.5 
otV-s;  0]IS*-N.ico  )ooiL  p)-=.  ;.Ij«|  oi_3 
:1^»/  ^^^  '-»OL  ;^^  Iv-^t^io  jj  :)jlj/» 
•."^^wi-sN^  \Ot-J»  ^LVl»  |IS— »jji  )N  .1}  Nn  f 
:  ff-^tv_i    ^jUL^)_^t     p3[l.^ot     pkcu^Noo 

^Qjit  /-•{o  ■•)P^.*i...:in.»o  )IS_«:^:!ä^ 
.  yQ.Q.jL3Li t  Q.*.cnj  (-1301  I  y  -  '^'=^  pcn^ 
l-ioV  l'^jü  La^^o  :  o;_a;L/  l^p)jj;*  ^^aj(>j 

|tOOf        <^Cn-3      ÖfJSO       .^Q-Hl^QJ      )  rrt  .«;ci\ 

.■tooi  ^»/»    [N.\a£!Lioj    l-i-,/     .^qaldNj 


jtooj     -.ovoo 


■^ 


>\.c^'.«.ao         [  nrt  . « ;  a\ 


E  5G  r  a. 


K  49  r\ 

«oC^/    ^ooyio   .-^.vio»     ^g\    oiP^tOQ_st 

:  l'oSnio  "^ioV    |-;jlj  ^^   q_^  I^-MI^»     Q   5S  V. 

PV-fo     i-^»Co     ^-     :  I.i»»a^|_a     ^ooovJ 
)f.u-:>     ^i**!^     ^öop     ^lHo     .  ^Il_^^uLJ 


OOM 


1.  Mss.  sing.  —  2.  Ms.  sing.  —  3.  K  xjuoi-  —  4.  E  om. 


prey  come  from  different  quarters  from  very  lofty  heights,  suddenly  and 
unexpectedly,  in  order  to  be  fed,  'in  tlie  same  way'  (he  says)  '  shall  be  also 
the  Coming  of  the  Son  of  man'  ',  for,  when  he  shall  again  appear  upon  the 
earth,  at  the  glorious  second  coming  to  judge  the  world,  and  shall  appear 
with  armed  ranks  of  angels,  all  the  saints  also,  rising  '  suddenly  and  in  the 
twinkling  of  an  eye  at  the  last  trump ' '-,  as  the  apostle  said,  shall  suddenly 
all  appear  like  some  swift  eagles  of  rapid  motion.  And  very  rightly  were 
they  compared  to  eagles,  because  they  had  high  and  heavenly  thouo-hts, 
and  lived  in  a  manner  worthy  of  the  kingdom  of  heaven.  But  some  have 
tried  to  Interpret  this  saying  in  the  following  way,  and  have  said  that  at 
the  Lord's  second  coming  all  those  who  have  lived  a  righteous  life,  and  were 
like  high  and  heavenly  eagles  in  their  mind,  shall  receive  Paradise,  and  shall 
be  gathered  in  the  same  place  where  Adam's  falP  was,  and  the  disobedience 
through  which  he  feil  into  sin.  Of  the  words,  «  Two  meu  shall  be  at  that 
time  in  tiie  field,  one  is  taken  away  and  one  left,  two  women  shall  be  grindino- 

1.  MaUIi.,  XXIV,  27.  —  2.  I  Cor.,  xv,  52.  —  2.  Sc.  7rTü>[j.a,  the  word  which  is  used  for  'corpse'. 


112  LRTTRRS  OF  SEVERUS.  [282] 

^il^ts^l   )K-^o   .06.   K>/    jioiOJ    ^oi       .j-io^i.  ^oioh^l   l-ÄJa^/ 

^-^Äit^jLio  .-U^Vo   ).JLi|ioo   jl-.^      .^^.sKxioo  .^-^Ut^bo  ..U^ioäooo 

^  vajiajo  .Jbxj-Jb.   ^-Jl-^^/    jloJLio       )»™3u><j»    ^   yOJcuo   .j-io-A  ^--^^^/ 
^kj!.jo  ''^Ju-   )lci.ii.-.;jj    )^^^i-^       .!^J.jUaio  ^to.;o  ^Viai.  jloÄ-jj; 

1.   K  oCCs^l.  _  -2.   K  owv  —  :i.  K  v5"w-  —  4.  Mss.  U-».vao-  —  5.  E  ^-  —  6.  Mss.  tj»—  —  7.  Ms.  om. 


in  tlie  luill,  one  is  taken  away  and  one  left  »  '  this  is  tlie  explanation. 
The  field  is  tlie  world,  according  to  wliat  was  said  by  our  Saviour,  «  He  tliat 
soweth  the  good  seed  is  the  Son  of  man;  but  the  field  is  the  world  » -.  Those 
therefore  who  have  received  the  seed  of  the  gospel,  and  the  word  of  religion, 
whilc  they  are  in  llie  field  and  at  work,  cither  are  taken  into  the  kingdom 
becausc  they  are  working  and  acting  strenuously,  or  are  Icft  and  remain  as 
men  avIio  are  indolent  and  slothful  and  lax.  And  the  mill  after  the  sarae 
model  is  this  world,  in  whicli  ^\\e  pass  our  '  time  as  at  a  mill,  eating  bread 
by  lalioni'  and  Iciil;  and  some  strenuously  undergo  hardsliip  and  exertion  in 
works  ol'  rigliteousness,  wliile  others  spend  ihcir  linie  in  vain  acts  which 
pass  awav  ükc  a  shadow.     And  Ton  account  ol'  those  ihings  '  therefore  it  is 

1.  Maltli.,  XXIV,  'lO,  'il.  —  -2.  lU.,  xni,  37,  38.  —  3.  A.  V.  (V)  'men  pass  Iheir'.  —  'i.  A.  v.  (V)  'of 
Ihese  also'. 


,o 


[:^83]  LXXI.  -  TO  ANASTASIA.  113 

JJLDOI  -.jLioi  |-Daai2L.\      ).^o3jX^o/ 

^Vi    vOOO»,-J    .•)_.^S^    )-JO|_JS    .ot-sKj/ 

♦««^''Sbj    ^  ynj. £Ly>  >o^f>V)  ^^o(!^ 

'.  yO  m  1-^  °>  I    K^|_a^    liloiJ^;    ooi 
^^oi  .joC^;  |iaa^,^o;  |v-0_.jJ  yOoNjj 

1.  i:.  <»•  —  2.  E  uso-A",  K  «..i^i-  (sie).  —  3.  K  .airaj-^. 


manifest  that  some  are  takeii  and  otliers  left.  But  tlie  very  wise  Liik(3  the 
Evangelist  wrote  this  passage  in  the  following  fonn  :  «  In  tiiis  night  there 
shall  be  two  in  one  bed;  th3  one  shall  be  taken  and  the  other  left.  There 
shall  be  two  women  grinding  togethcr;  the  one  shall  je  taken  away  but  the 
other  left  »  '.  And  these  things  are  brought  about  beforehand  by  each  act, 
of  the  rieh  that  is  and  of  the  poor,  some  of  whom  because  they  have  done 
deeds  worthy  of  the  kingdom  of  heaven  shall  be  taken,  while  others  who 
have  been  negligent  shall  be  left.  For  indeed  even  those  who  are  in  bed, 
those  that  is  to  say  who  enjoy  case  in  this  world,  and  are  in  the  portion  of 
the  rieh,  who",  if  they  administer  the  riches  well,  shall  earn  the  privilege 

1.  Luke.  xvil.  34.  35.  —  2.  Sic  Sjr. 

TATR.   OR.   —  T.    XIV.  —    P.   1.  8 


F.  5«  V  a. 


114  LETTERS  OF  SEVERUS.  [284] 

yolo-^CLJo  .'1  »  n  qi  vi.5  jv^^/)  ^6i 
^^  .-^-»ooj   l^^l-sj   'jpQ-a  vooj^ 

JJXLI;  ^oi  |->^^  );o<  ^^;  .j-o^i  K^^ 
E  56  v"b.  )ia^*.a\-.)-fc--i;*K.«J5o/)-.^-*5K..^; 

K  ',9  v°.     j._|o,      y..,/;      J,.JL.»\q-3„3;      "^^_<^OIj 

yCi.iC^^oj-3  ^6i  vV^o;;  oiN^^  ^-»t-^ 
^\;  '^vQJoi  )t^)^  x^  *s/;  •.)^;Q.jLio 
)»'>m"vi   ^ioo    :''^j^.«.^Kio   )Ki»"^ 

1.  Mss.  ^a^-.A^'o-  —  2.  E  sing.  —  3.  Mss.  ,^or^ 4.  K  xf"«-  —  ö.  E  ,^tlXio. 


ol'  tlic!  kingdom  of  God,  but  tliose  who  spend  this  on  vanities  will  justly  be 
despised  and  put  to  contempt.  But  by  the  work  of  tbe  mill  those  again  are 
denoted  ^vlio  live  in  poverty  and  contempt,  according  to  what  is  said  in 
Exodus,  «  And  all  the  firstborn  sliall  die  in  the  land  of  Egypt,  from  the  first- 
boru  of  Pharaoh  who  siltoth  on  his  throne  down  to  the  firstborn  of  the  bond- 
woman  wlio  is  in  the  niill-house  »";  so  that  from  this  it  is  manifest  that  the 
name  of '"mill-house  or^  mill  signifies  the  utter  contempt  and  poverty  of  those 
who  conlinue  in  such  service  l'or  the  sake  of  daily  sustenance.  Accordingly 
cur  Lord's  saying  in  the  gospel  signifies  that  both  from  among  the  rieh  who 
enjoy  ease  upon  beds,  and  from  among  the  utterly  poor  who  are  occupied 
in  contoniptible  employmcnts  on  the  last  day  somc  shall  be  found,  of  whom 

1.  Ex.,  XI,  5.  —  2.  These  wonls  imisl  luive  been  inserled  bj  Ihe  traiisbilor  in  ref.  to  Pesh.  l— i  '^'»=. 
LXX  ■K'xpä  xiv  |i-jXciv. 


[285] 


LXXl.  -  T()  ANASIASIA. 


115 


)Uq^    JJo    jloJLaLCQ.^     ]lo  ,     r,  ^/     ^--J 

^OOVl    ^iVt;    „öi'i,    ^,    ^,uu(     '  .I.YIi;  *^oLo* 

■.|juNj^|j_o|Lo(ooo|j_  :|.^^;j^i_{^  ^1 .."/,    ^öou     ^IVt;    „övi.    ^;     ^»iil 

L^^|L(.  opo/ lu^ij  CLa5\!  ^o,  ^4.^00  -...Qj^jii.    H^/o  ^j.u     I,.     :'-^w--^;5 

vVi.tn     |t.iw:i.io     |jo...\o     -.^»aV.; 


Q  59  I 

•  öA     v^-i!      CLQJlS      |Lpj    ^.■^l\^;      V  331 
[UVio    |v>...\   j^to  |tniq\^;   |N\\^\ 


•  )  «  ■«>;  )— 2l_3;  JJo  I-.^;  ,_ajLiol  jl; 

y«    I  •^   >   M..^  I-L-SOI  )_jL_aL_l;  ^^5i^io 

^-^oi;    IJkjLstA^j   «Ol    |iaJL2LS.^  ^io 
^;    JV^ÄO    .joi^   ^^5^jj    )KS^ 


^-Jü/  ♦)-.-«»  Jt*-^  \i--4  ^°Ö|J  ^lU 

<^Ö|0  joioi  ^-^  ♦yOÖlK>'=MN    <.  ^m>)S>.^ 


^'  83  v°. 


E  57   i"»  a. 


1.  Ilere  the  exlract  in  K  eiiJs.  —  2.  Ms.  U"P-  —  3.  Ms.  oi^- 


some  will  be  saved,  while  others  will  perish,  and  neither  poverty  nor  riclies 
are  '  iinpediments  to  him  who  seeks  to  live  in  the  fear  of  God,  in  order  to 
earn  the  kingdom  of  heaven.  But  some  havc  »aid  that  the  words  cc  Two 
women  shall  be  grinding  in  the  mill,  one  is  taken  and  one  is  left  »  were 
meant  by  our  Saviour  to  refer  to  those  who  teach  in  the  church.  For  those 
men  grind  the  word  of  teaching  as  in  a  mill  for  those  who  learn,  and  lay 
rational  bread  before  them,  snprasensnally  feeding  the  souls.  Whercfore 
also  they  say  that  what  is  written  in  Deuteronomy,  «  Thou  shalt  not  take  a 
millstone  nor  an  upper  millstone  in  pledge,  because  this  man  taketh  a  soul 
in  pledge  » ■,  was  meant  to  refer  to  teaching,  that  a  teacher  must  not  lay 
them  under  any  debt  and  bond  of  debt,  Tsince  the  souls  of  those  who  are 


1.  Sic  S\T.  —  2.  Deut.,  x.xiv.  G. 


E  57  r-  b 


116  LETTERS  OF  SEVERUS.  [28ß] 

l-i^f  "«^io  V^/  ^3  )-c*3s  j.^fio      u>j;   jJ;  .|v-^/   j-isCi^  "^^:>o  .|jo« 

yOJÖi  ^M^^  P    JiojJo  Jiici^o  -jL*!      ^VN-aiioo  ..^xajLioKiö  ^^^>a\lK.io; 

«6i;    ^^-o^    ••J-^-^J    -otoK-./    V-^  ♦p»« 

);oi  ^'^^^io   .vo',,\  ffi-J   o/  yasJ^jjj 

.^;:^    ^öop    ^IVi    ^t-»«Hj     .-^0^3 
)^->  .jK^XSL^iS    JK.jL3lJ;    -.v-OI   )^-^-.0 

jj^^io^o  .vsS^  jojSs  lSCi>^-;;  ,^oij       ^  och; 

..^a_a>  JL-Jb^^  ^oi   \^i^  yo^  '       ;)CLflo  J^)Li;o  ts^Jl-ÄÄ  jJ  jtojsJi^-* 

1.  Ms.  with  stop.-.  —  2.  Ms.   Uta.- 


taught  are  takcii  in  pleJge,  and  made  void  '  in  respect  of  the  principles  of 
religion  and  tlie  hope  tliat  arises  thence.  And  this  holy  Scripture  signifies 
in  Kohelelh  also,  saying  of  the  time  of  the  end,  «  And  the  grinding-women 
ceased  becanse  thcy  had  becamc  few  »  -.  Then  accordingly  all  teaching  shall 
be  silcnt,  and  labonr  and  toll,  when  those  who  liave  previously  perlbrmed 
shall  receive  rewards  :  for  neither  is  it  time  then  for  them  to  teach  or 
pcrforni.  Tlieieforc  Panl  in  writing  to  the  Galatians  said  :  «  Thereforc  then 
while  WC  iiave  time  Ict  us  work  lliat  >Yliich  is  good  »■'.  This  then  is  what 
our  Saviour  said  :  «  Then  shall  there  be  two  women  grinding  »  (and  that 
nicans  souls  occnpicd  in  teaching),  «  one  is  taken  and  ono  is  left  »  :  and  he 
who  has  taught  llie  things  tiial  bclong  to  religion,  and  has  set  the  sound 
word  without  detraotion  and  accurately  before  the  rational  sheep  is  taken 

1.  A.  V.  (E)'aiid  pass  awiiy  fruiii    Ihi'   Iracliiiig  wliicli   lakcs  Uio  souls taiiglil,  in  pleiige,  and 

falls'.  —  2.  Ecd.,  XI,  3.  —  3.  Gal.,  vi,  10. 


LXXII 
W  53  V  a. 


[287]  LXXII.  —  TO  ANASTASI A.  117 

^io  v-^x^o  >A^Äoü  •.^^■li.ijJ   \.m.,l        va_sl^JLJ  .y*JJJl  '.°i'^tP  ov^;  jioj^i^^ 

)..:)0O',_3;    ^wJSoi    -Jt-^/    ^-^;    ool 

oi^   1^/;    oöi  )jL^f.Ao  oo(  )jNoa^;   :^-Lm(X>;    Jjl«^,^   )..2u.N_3i  '^^.*;   •^oC 
))^..uuUo    jK^io^    jKiaA-D;    ^».-SL-flol    JJ    .JK-.io^   >-öt    j^^ia^-a.i   jKjiio 

1.  From  the  work  of  John  of  Dara  De  resurreclione  corpontm.  —  2.  This  wurd  soems  to  have  been 
halferased  and  written  again  in  the  niargin.  —  3.  Ms.  <?.►•■«•  —  4.  Ms.  >^»» —  5.  Ms.  aa.jp  (ita  abbr.). 


into  the  kingdom,  but  he  who  has  rdetracted  l'rom '  the  teaching  by  heretical 
doctrines  and  deceived  many,  who  by  his  own  deceit  has  injured  some,  shall 
be  left  and  sent  outside  the  kingdom,  having  extreme  judgments  exacted 
from  him  on  account  of  the  wrong  that  he  has  done.  Those  again  upon  the 
roof  they  interpreted  as  those  who  have  stood  at  the  height  of  eminence. 

LXXII.  —  Of  the  holy  M.\.r  Severus,  from  tue  letter  to  An.\stasia 

THE    DEACONESS. 

But  do  not  think  that  the  words  written  in  the  Revelation  of  John,  «  ßles-     s22-r,. 
sed  and  holy  is  he  who  hath  part  in  the  first  resurrection  «-  indicale  a  first 
and  second  resurrection  in  order  of  time.     There  is  one  resurrection  of  all 
men,  and  God  'appointed  one   day,    on   which  he   will  judge   the  world  in 
righteousness'',  and  that  is  the  day  of  the  resurrection  und  ol"  the  judgmenl, 

1.  A.  V.  (V)  '  debased'.  —  2.  Rev.,  xx,  6.  —  3.  Acts,  xvii,  31. 


53  V  b. 


LXXIII 

K  40  V". 


118  LETTERS  OF  SEVERUS.  [288] 

)m->^    ^/;   .s-ot    l-i-,-    -.l^/    j)-^«^^    )joö/    ^^/    .v*.^/    K~^    Jjoö/    yCij/ 

♦  .  ^V);   ^^o<\;   ^-^oi;o  .■^&aJL^)     )lo;oi.cD 

rs^ij>3jc  rdxnvl  cvl3j3"n   ^cuVot\  jCo  jcd  r^i>jn  *^-^^  ctaL-n 

1.  Ms.  bis.  —  2.  Ms.  oü^l  ('da  abbr.).  —  :i.  Ms.  ojow»  (ila  abbr.). 


and  of  receiving  of  good  things.  But  John  used  the  terni  '  first  resurrection', 
because  it  has  the  first,  glorious,  superior  rank.  Our  Lord  said  in  the 
gospel,  «  The  abodes  in  my  Father's  house  are  many  »'.  Bnt,  if  there  are 
many  abodes,  it  is  piain  that  the  ranks  are  also  many  of  those  who  are 
adniitted  to  the  different  abodes ;  so  tliat  one  is  first,  and  another  second, 
and  another  third,  and  otliers  lower,  as  each  prepared  bis  conduct.  But  the 
first  rank  bclonys  to  ihe  sonls  whicli  have  suffered  tribulation  for  the 
testimony  of  Jesus'",  and  those  who  are  like  these'. 

LXXIII.     Ol'    TUE     S.VME,    AS    TO     WHAT     IS    TUE    MEANING     OF    TUE    SAYKNG    THAT 

THOSE      WHO     HAVE      UECEIVED     THE      HEAVENLY     SEED     WILL     PRODtCE     FRUIT     A 
IIUNDREDFOLD      AND       SIXTYFOLD       AND      TllIllTVFOLD  ',      FUOM      THE      LETTER      TO 

DOROTHEUS    TUE    COUNT. 

513-8  (?).         Those  Ihereforc  wlio  love  the  Lord  as  it  is  written  with  all  their  heart 
and  with   all  their  soul%  and  observe  the  commandmcnls   Ihat  were  given 

1.  John,  XIV,  2.  —  2.  Rev.,  XIX,  10.  —  3.  A  Greek  oxtracl  l'rom  a  lellcr  to  Anaslasia  is  published  in 
5.  V.  N.  C,  IX,  736.  —  4.  Matlh.,  xiii,  23.  —  5.  Id.,  xxii,  37. 


[289J  LXXIII.  —   TO  DOROTIIEUS.  119 

^6ü^;    oi^cL^   vOoÜSj»   ^~*^  ^^    .^^^.mJSs^  ^-«^oi   ^^«    vOJÖi  •.^£s\^«^; 
•)\ "  -/    Io^ojl^   yooü^   jfoi  ^^«^.^o    roL^^jaLD   )N...»^oV^   j^s^^c^    )1qjl:»cu.oi9 

jooi  f_tK.^   JJNaa-5;   y^l   ^1   t-so  .v.*^/;   ot)^ »  ^  ->  jjöo/   yoj/   ^)>».,^3D«  .-)oo( 

j^frsjVoJS    lo^    f^   ^cdol^oSo   ^^oC^   ^;    >  vi\iii    •jt-'^o   ^>^o    oCS^;    \L.,.m 

1.  Ms.  ov^?-  —  2.  Ms.  ow-  —  3.  Ms.  ^• 


by  him,  and  follow  him  as  far  as  men  can  rise  to  the  height,  arc  saiJ  to 
produce  fruits  to  the  number  of  a  hundred;  and  to  the  niimber  of  sixty  those 
who  hold  a  middle  place ;  and  after  the  same  fashion  those  who  produce 
thirtyfold  also,  who  are  lower  than  these.  Though  all  received  the  saving 
word  with  the  very  same  faith,  and  therefore  all  were  with  equal  honour 
termed  'good  soll',  yet  all  had  not  the  same  capacity.  Accordingly  there- 
fore among  the  crowns  that  are  provided  in  the  future  blessed  life  they 
will  receive  abodes  and  honours  ou  different  scales,  those  which  our  Lord 
signified  when  he  said  in  the  gospel,  «  Many  are  the  abodes  in  my  Father's 
house  »'.  And,  when  as  in  a  parable  he  was  about  to  go  on  a  journey, 
he  distributed  talents  araong  bis  bondmen  to  ns'-,  for  it  is  plaiuly  writteu 
thus  :  «  To  one  he  gave  five  talents,  to  another  two,  and  to  another  one, 
to  each  of  them  according  to  his  own  capacity,  and  immediately  started 
on  his  journey  »'.  Words  agreeing  with  these  were  spoken  by  Paul  also 
in  writing  to  the  Corinthiaus,  «  Every  man  shall  receive  his  own  reward, 
according  to  his  own  labour  » '. 

1.  John,  XIV,  2.  —  2.  Matth.,  xxv,  15.  —  3.  I  Cor.,  iii,  8. 


LXXIV 

G  21  i»  b. 
Z  1.(9  r°  b. 
Y  118  V. 


120  LETTERS  OF  SEVERUS.  [290j 

a.^loo  \  'cax*nT\  .rdxjXD  ^cv^jia3  ^cdT\  «f^T\,r^  '^   cnL-^i 


G  21  V" 
Y  119  r 


LXXV 

N  203  V. 


a  .^OJ^/    l-^^J^?    )^-a.*iai.   |)^i.>l^;   |.jl*j      «-^   )ooi  ya^co  v-^  l^s/ 
».  V-K-j    )jooi    i.a^  -.OQ-/;    JJJüooiO;    ^^ia-^j    j^^ks   ^Ji^oio       ^;    |aoi 

1.  Froni  tlie  work  of  Pcler  againsl,  Dainian  :  see  j).  1,  n.  180.  —  2.  YZ  >=o  Ui-  —  3.  Y  ovu*»  uwoC-/», 
Z  ovl»i  uo^'lv  —  'i.  YZ  ins.  »;»/  Pl  l'ov=-  —  5.  G  180  ^a-vij  l.  _  g.  Ms.  ^'N  >»-w.  —  7.  A  lelter 
erased  before  Ulis  word. 


LXXIV.    Of    THE    S.\ME    FROM     THE     LETTER    TO    ViCTOH    THE    PRESBYTER*, 

THE  BEGiNNiNG  OF  wHicH  IS,  «  Witli  grcat  pleasure  I  received  tlie  letter 
ofyour  God-loving  wisdom  ». 

513-21  (?).  And  these  things  are  obvious  in  accordance  with  the  primary  and  as  one 
miglit  say  the  superficial  sense-,  for  it  was  not  cven  my  intcntion  to  toucli 
lipon  tlic  deep  meaningof  the  expression  :  but  now  the  very  expressions  which 
precede  in  Joh's  speech  appear  to  mc  to  Icad  ihe  man  who  examines  thena 
np  to  a  liiglier  understanding,  and  to  sliow  very  clearl}-  ihat  wc  must 
understand  the  saying  as  rcfcrring  to  the  Spirit  of  truth  w  ho  proceeds 
l'rom  the  Fathcr,  and  is  himself  Life  and  God,  who  is  evcrlastingly  with  the 
Fallier  and  the  Sou. 

LXXV.    To    VlCI'OU   THE    I'UKSIiYTEH. 

.'J13-21  {■>).  A  groal  and  stern  rcbulve  givon  in  its  time  as  llic  saying  is  should  not 
be  called  presumption  as  somc  ihink,  Imt  gentleness. 

1.  See  cp.  30. 


■2911  I.XXVI.  —  TO  GEORGIA.  121 


LXXVI 

33»  v° 
(I  llCv"b). 


.cnl^-n  rcT^-iu  ^cda  ».rdkjXiTJ^a 

sXSJJ    jÜLio    "'^^^^io;    :^*JlS^;    lloa^ULOj    jla-^-^io    ^)o^^    ^io   «utCi>.).jL 

^■^oi  'yOiOQ^i^jij  '(^oia^Kiö)  Ka3o/  )lo;'^io  ^^oi  ••[iy-ro  ^^'il  Ki>viCLSj 
•  Jioou«  |jl^^  )..^>^;  jjsa:— V  ajCQJL^"  K.*3o/  oia^lco;  ^--.^oi  .-jji.^Äio  jJ 
^4^^/  ^iö  JJtoö;  .)fcC^>^o  Ua^^o  )tv-fc5.;l  |;oi  ^/;;  )^sKäi,2o  «^o 
)ia_Ojo    )_iajLa^  t">*^;     >■•/;    ^Ijoi    I^cluo?^    )-ioA    )-^J^a-=    oi~=>    ^:>a.-.»flOj 

).iä.,JS.Äij  y^l  oC^  ^,L^io/;  ))-i^OO  ^j  U'y^I  .yfj/  ^•O"^'  vQ^oi^* 
;)iaiN  v^i  oöi  'joKo  ^/  );oi  ^;   ).i.*Kjtio  ,oooi  ^tolfcoo  K-.);,-a^o  j  n  « m  3 

1.  Ms.  om.;  ins.  Irom  the  heading  uf  Uie  scction  in  thc  ms.  —  2.  Ms.  pl.  —  3.  Ms.  |l.<i^i::3. 


LXXVI.   —  Of  tue  holy  M.^ii  Severus,  fkom  tue  letter  to  Georgia 

THE    PATRICIAN   AND    TO    HER   DALGHTEr'. 

Your  modesty's  highiiess  asked  me  some  time  ago  Avhy  towards  the  end  532-8  (?). 
of  the  proverbs  ol'  Solomon  \\e  find  this  heading  placed  among  theni,  as  it 
were  between  two  lines  :  «  These  are  the  indiscriminate  admonitions  or 
proverbs  of  Solomon,  wliich  the  friends  of  Hezekiah  king  of  Judah  set  down 
or  arranged  »-;  and  it  seems  to  me  that  the  sentence  bears  some  such 
meaning  as  this;  that  the  proverbs  contained  in  the  book  down  to  this  heading 
are  those  which  were  discriminately  arranged  as  'one  may  sa}'  in  one  corpus 
and  volume,  that  is  which  were  set  down  in  order  and  collected,  Solomon 
liaving  so  arranged  them;  liut  many  others  also  which  were  spoken  by  him 
as  in  short  utterances  were  in  a  scattered  way  current.  And  the  book  of 
Kingdoms  also  states  this,  that  Solomon  spoke  3000  proverbs  or  parables '. 
From  those  therefore  that  were   set  down  in  a  scattered  way,  confusedly 

1.  Georgia  not  being  a  common  name,  thi.s  addressee  should  probably  be  identifiod  wilh  the  G.  of 
S.  L.,  X,  S;  bul,  as  she  was  then  unmai-ried,  the  present  letter  must  have  been  writlen  niuch  later.  — 
2.  Pr.,  XXV,  1.  —  3.  III  Reg.,  ill.  32. 


122  LETTERS  OF  SEVERUS.  [292] 

j-aia^  »^  K.*-io  :)-wÄ>-;  «otaiCL«V  ^-^oCii.  vOj/  a-^-:^^^^  P  :)laaA^Nv> -^o 

jj^Lßos,  |;a^o  .-j-.^)—  ooi  jooj  s-oioK-./  jov!^  yaL^ii  .-^o^auio  ^  ^» 
I^xjjl^  P  .JL:^Üo  U,:3Lio  ]i  ^oi  jJkiä:^  '^^s^sot  N-M»^*^  ♦l-ÄO^OJ; 
_^./  .jJ^öas  ]bcL>  ).iCLia-o   jl-'^oä  p,:^  ,^JUlj/  .-I^-^a-j-  oaVs'  )o^ 

♦  )jl:SO«lS.    QJS,Io    jL^iO    )jUsiQ^    y^lo    -.vOj/     QlV^SO-«    ^i<^AO-^^ 


LXXVII 

V  255  r° 

(I  131  r  a). 


V255r  QocujtoÄcilkS  i\cil'^  r^^T^^r^  ^  \r^\ardßo  j"\!73:\ 


255 


jK-i-auL^j   wci    'jK^jKji    cH-K-/    ^i    U>o   .K-ieuÄ    j^^jNj.   •.)-y>>'>" 

^^WsSOI     -Ol     ♦)k-X^jo/     völ     Jlojop     v/     )!/     .-^0^03     .00»/     U^A-ÖliOj 


1.  Ms.  l^i>oI.^»• 


and  iiidiscriminately,  not  as  in  a  series  and  coUection,  Hezekiah's  friends 
chose  these,  brought  them  into  one  order  and  collection,  and  added  them 
to  the  book  itself.  You  certainly  do  not  forget  that  llezekiah  was  a  lover 
of  God  and  an  observer  of  tho  commandments  of  the  law.  Conseqiiently 
therefore  soine  learned  Hebrews,  wise  in  the  divine  words,  took  the  trouble 
to  dispose  these  indiscriminate  and  confused  proverbs  in  some  order,  piit 
them  together  as  in  one  corpus,  and  presented  them  as  a  rational  present 
to  the  king. 

LXXVII.  —   Of  Mar  Severus,  from  tue  letter  to  Philoxenus   the  bishop. 

513-8.  This  saying  refers  to  teaching;  and  this  is  piain  from  the   words  that 

precede  :  for  he  said,  «  According  to  the  grace  of  God  that  was  given  to  me 
like  a  wise  master-builder  l  laid  a  foundation  «  '.  But  what  is  the  foundation 
that  Paul  laid  in  the  souls  of  believers  except  the  gospel-preaching? 

1.  I  Cor.,  III,  10. 


[293]  LXXVII.  —  TO  PHILOXRNUS.  123 

ojoi  :JJ0|;   J^I'tN   :)i'^.*.^ci^   1^)-^   o/   ')>^)~fiD   o/   |-30i«    la^^^  ly^liua  ^«K^'o 

*  *  *         *        ♦  •  ^^ 

üu/    ^fj/  .^  iii«)^^  JJo  Jon  Vi  )L.axi/  ^o  .)al«.K.J;    ^K>^  |V-<>~~>-3  -.l-^l-^ 

;ts-a_io  y-ä  -.ojoKjLio  jil  .|l)Li  )L.^^o>^  jLs/  -.^-^  ^i!..)^  JJ  -.jjoi; 
h^\  I  fi'S^'l^oo  jJ  p  .-jK .  ivi  «>vio  |_s|b  K-rC^io  |)S^«im3/  yo^  )laJits.aio 
jl  ^Joi  ^■•/;;   vOJÖtj   j^'^oij  ."^io/   |-r.»aj   )-*isJi/   vs/;    |;oi    .jiaü   v,fl;^'ISv.io 

I.  Mj.  UX^'oN-  —  2.  Marg.  ins.  >a^  (l  .au3o  >£Sk).  _  3.  Ms.  ^[^aae. 


What  he  liere  said  therefore  is  this.  If  a  man  has  expoiinded  the  genuine 
message  of  the  gospels  to  those  who  listen,  like  gold  or  silver  or  precious 
stones,  this  man's  work,  that  is  his  teaching,  will  by  the  test  of  the  last 
lire,  and  by  the  impartial  judgment,  be  showii  to  be  genuine,  and  of 
necessity'  it  abides  and  is  not  destroyed.  But,  if  one  of  the  falsely-named 
teachers  has  used  defded  and  spurious  doctrines,  like  pieces  of  wood  and 
reeds  and  hay,  this  man's  doctrine  does  not  endure  the  fire,  but,  as  soon 
as  it  is  brought  into  contact  with  the  flame,  it  will  be  burnt  and  consumed. 
But  the  expounder  and  teacher  of  this  doctrine  will  not  be  destroyed,  nor 
come  to  annihilation,  but  he  shall  be  saved,  continuing  to  maintain  a  stränge 
kind  of  existence,  painful  and  grievous,  being  consumed  by  the  iire  without 
Lieing  consumed.  This  Isaiah  the  prophet  also  said,  «  Such  mens'  worm 
shall  not  die,  and  their  fire  shall  not  be  quenched  »-. 

1.  ävafxri.  —  2.  Is.,  L.XYI,   24. 


124  LETTERS  OF  SEVERUS.  [294] 


LXXVIII 
E  ü3  r°  a. 

K  Ci  r". 


E  93  r°  D. 


K  61  \°. 


,jc>3.-wa    ^a_x>3jj:\    rsT^-i^rsr    ^    'rsfnojoo    j"\l73   TSfx*"nj3T\i 

ob.  .Jlaäojo   |..:u^a--;o  jK^a^j    jlof-    ^x-ooij    ^_JL.po))^Oo    );oi       ^^^S^^^-io 
y_/   ^^oi;  o6i   y.^1   .•vlo^     oj-aus   JIq^oo   j-^^o^o  )N.^w^^  «oi;    ^io   >^/ 

^io    jjL^C^a^;    )K-.jpoj    |jjj    ^io    y^l    JJ/   .^oiSj    ^-<Xoi   ^    •'JJ^t-s; 

1.  E  o^>»»  .5  ovN>».  —  2.  K  '■»=!>■■  —  3.  Ilore  thc  cxlract  in  K  end?. 


LXXVIII.    Of     THE    HOLY    M.VR    SeVERUS,     FROM    THE    55'"    LETTER     OF    THE 

2""'    BOOK    OF    THOSE    WRITTEN    DURING    EPISCOPACY,    WHICH   WAS     ADDRESSED 

TO    CONON    THE    SILENTIARY  ' . 

ii3-8.  The  reason  l'or  wliich  we  are  said  to  liave  beeome  heirs  of  the  curse  and 

of  condemnatiou  and  of  death  is  not  that  the  sin  and  condemnation  and 
death  passed  to  us,  as  if  these  feil  to  our  nature  by  lot,  for  man's  natura 
was  froin  tho  bcginning  free  froni  all  these  things,  bnt  that  the  raethod  by 
which  interconrse  takes  place  derived  its  origin  from  sin,  as  I  have  said, 
a  method  which  cut  away  the  blessing  of  immortality,  so  that  the  race  of 
men  is  prcscrvcd  from  dissolulion  ])y  the  procreation  of  children".  Wc 
therefore  werc  in  conseqiicnce  born  mortal  from  a  mortal  father.  These 
things  are  defuied  both  by  thc  holy  John  in  thc  Commentary  on  the  Epistle 
to  thc  Honians ',  and  by  thc  holy  Cyril  in  the  Ictter  to  Succensus \ 

1.  S.  L.,  X,  4;  id..  ji.  'in'.l.  —  2.  C(.  ep.  63  and  p.  215  ff.  —  3.  In  Ep.  ad  Ihm.  Iloni.   XI,  2  (ed.  Ficld) 
(?).  —  'i.  Ep   45  (f.  C,  LXXVII.  233). 


i.xxin; 


IS  v  1). 


[2951  LXXIX.  —  TO  PROBUS.  125 


Jyi•^  rsfivx-"n  rsfaivÄ-n  «i^Hr^-n  r^h^Xjrs^  ^^  coL-n  tvä  coL-n  ^, 

jKjui  .öü^    K^l    )»otai    )joi  ^j    \icn   .).*JLioK'^  ss/    {.^..^jl^    jNjLio  oo» 

oi^;   |jo(  )jL2;   ^^s^j>.3oi  Od  .«■«^■jil/    )  « \ »  ^ »  ■>o  .joi^  ^r^^  li-*''^^-^;    j.^o^s^ 
oi^  ooi  ^Jl^oo^   |\i>    f_«b^  -.jL.w..^«   Uy^l   :) ».t.VAr^   >  L. .. ,«   |joi   ).:>eL^^ä'.^ 

"^  «llVlO  .jjLS'pl^OO    )jO(    )^)-M    ^O    )^0<;    ^    jLjl  ^9    ).^aLS.OJL^    .iy^O  yyjäh^io 

jj/  .|-iCS.\   l^s.^   01.^0^1    .l-*V-^/    l-^o^-*;    :ya~».^i    Ol^;    l^i    yof^   jioiaj   w>Jj; 

.'i>du  JJ    jÜUA;   ^^<M   |^>-ä^  yooi^   jj^   -.^■«■■a..«.^^  JL^^^LSu»  )j^axo  f^^o 

1.  Ms.  e^U- 


LXXIX.     Of    THE     SAME     FROM     TUE     4'"    LETTER     OF     THE     6'"     BOOK     OF     THOSE 

WniTTEN   AFTER   BANISHMENT,  WHICH   WAS   ADDRESSED    TO  PrOBUS    THE  GENERAL*. 

«  Give  a  portion  to  seven,  also  to  eight  »-.  This  has  tliis  elucidatiou.  5in-38. 
In  six  days,  as  the  writings  of  the  blessed  Moses  m3'stically  teacli  us,  God 
made  lliis  visiLle  world,  and  on  the  seventh  he  rested.  Tliis  same  period 
therefore  diiring  which  we  men  live  in  this  world,  like  a  wheel,  turns  and 
revolves  round  itself  in  the  space  of  seven  days,  but  at  the  end  it  gives  up 
the  course  and  this  circular  movement;  and  thereafter  rises  a  great  much- 
belovcd  light,  that  of  the  last  day,  with  whicii  there  is  no  night,  but  this 
day  is  one  thing  extending  without  end,  and  does  not  pass  into  another;  the 
day  on  which  the  Lord  the  Judge  will  come,  and  '  will  reward  every  man 
according  to  his  works'%  and  to  those  who  have  lived  well,  and  are  preparcd 
by  zealous  actions,  he  will  reveal  the  good  things  which  'eye  hath  not  seen, 

1.  (JTpatriXäTyi?.  For  Probus  see  Zach.  Bh.,  vil,  10;  xii,  7.  The  Probus  dl'  Z.  R.,  vii,  10  was 
nephew  of  Anastasius  and  may  have  beeu  l'ather  ol'  Iho  Pi-ubus  of  id.,  xii,  7  and  of  this  letlcr.  — 
2.  EccI.,  XI,  2.  —  3.  Malth.,  xvi,  27. 


I'J  r°  a. 


12G  LETTERS  OF  SEVERUS.  [29G] 

^oioK^l  ^  ^-  .JjLioi  *  )J;o  \:^y~'0  j-V-/  ).2>0Q-.  '"'^^^aoj  )joi  .J-^^oa; 
^^LioQ-  )^  •^*  ^-Aoi  ^CLi.  oü^  jjLio  Jü/  ^;  y/  .^oiaS^o  oyiio  |jLiotooj 
a_L.icuoij    'yOJoi  vOOiS.3   oilaiv;   .ovSw    pö/   |..ul>o1;   jin<^  .  ni  ^  .-jjoi  ).:>aSA; 

^Kj;  .^laj  )-,>\.>...-\*   |jLsj  ou>;  .)joi  J.ioi^^i>-=)»   )j'^o  mN  ^Kj   )^;j;   l^j? 


1.  Ms 


and  ear  hatli  not  lieard,  and  which  liave  not  gone  up  into  the  heart  of  man'  ', 
and  the  wliole  kingdom  of  heaven  itself.  This  last  and  renowned  day  without 
evening  therefore  is  one  reckoned  by  itself  :  but,  if  a  man  reckons  it  witli 
the  seven  days  of  this  world,  he  mentions  it  in  the  sequence  ofthe  eighth"; 
the  day  for  which  all  who  have  believed  in  Christ  are  made  ready  by  good 
actions,  yearning  to  be  admitted  to  the  good  things  in  it,  which  do  not  withcr, 
which  belong  to  the  angels  only.  This  therefore  is  {he^  says)  the  command- 
ment  of  Koheleth  also,  that  we  ought  to  give  a  portion  to  seven,  that  is,  give 
the  proper  attention  to  the  affairs  of  this  world,  in  which  the  seventh  period 
is  passing'',  but  give  a  portion  also  to  the  eightli,  and  that  means  show  great 
earnestness  in  the  matter  of  labours  of  virtue,  and  of  good  works  which  on 
the  eighth  day  procurc  for  us  the  beloved  bliss,  not  the  cnjoyment  that 
blooms  aud  withers. 

1.  I  Cor.,  II,  ii.  —  2.  See  p.  297.  —  .'S.  This  musl  be  Sev.,  and  tlie  word  is  therefore  Ihe  inserüon 
of  a  scribe  or  uf  Uio  <-(in)piler  of  tlie  ms.  —  4.  He  seems  lo  liave  reckoiioil  a  period  as  1000  years 
aiul  supposed  Ihal  llio  world  woiild  last  7000  years.  Cf.  ep.  81. 


[297]  LXXX.  —  TO  AMMONIUS.  127 

.  t\        ^  (I119ra). 

^-^l   jl^.-,  yo^  K^   :)^C^oiQja\  JV-wio/;    Ipo/;    J^^*s   'j^!^/   :^,   ^61 

K*/   ^oC^  ^^O.     q\   -.^öch   o^  ,^  )cH   joovio^;    ^-«\o(   ^oi^so   :^o^oh^l 
|.^^;o  .•),-^Q„aji  j.*3opj   ^cH-.K-/j   ^-^-/    ';Q--^is^  ,5-^01  "^ä.  JJ  /   .|U/   o«\ 

;|lnn .',  or>o  jläialito  •.>  .  v>'.>,o  >  ,« i-sot.^  jloiCLso  K-*j  )J.o^.wi!^^-«.ao    •■   ny,? 
jl    'vOJoi   |JL«  ^;    jt^aSLioo  .jj^-XKiS    Vr=L^  iKjj   ^  ^j/    v^l,.^!/;    y*6i 

^;    yOJÖ)  ""^^^j    ,^»AcH    ).iaJüL*lo    );ot  "^^Ss-^oo    ;)Q:i>.QjL    jj,o    jjLio;     )l;o    jl^L- 

1.  Ms.  tt-N-  —  2.    Ms.    a^j   "^i--  —  3.  Ms.  ins.  ^ovi>3.  _  4.   Ms.    U^\    Uio    Ui«.   —  5.   Ms.  sing. 
—  0.  I  ins.  o  1>^^'-  —  7.  Ms.  l»vi»oto;3. 


LXXX.  —  Of   tue  SAME  Mar   Severus  from    tue  letter  to  Ammonius 

THE  PRESBYTER  OF  AlEXANDRIA'. 

That  which  you  say  is  stated  by  Koheleth,  «  Tliere  is  nothing  new  under  515-8. 
the  sun;  whosoever  shall  speak  and  say  'Lo!  this  is  new';  whatever 
happened  is  already  »,  and,  «  All  things  that  are  to  be  lo!  they  have  been 
already  »  -,  does  not  apply  to  everything,  bat  only  to  those  things  that  belong 
to  the  weekly  circle,  and  to  this  limited  and  temporal  life,  which  revolves 
lipon  itself  by  means  of  niglits  and  days,  and  blooms  and  wilhers  by  means 
of  birth  and  death,  and  to  the  distraction  and  vanity  to  which  Adam  was 
condemned  after  the  disobedience,  and  the  fall  from  the  immaterial  and 
blessed  life  in  Paradise. 

Bat  all  things  that  occurred  in  Christ  and  after  Christ  are  the  appointed 
time '  or  beginnings  of  that  eightli  day,  and  of  that  new  life  without  ovening 
and  without  end.  Therefore  also  the  torments  that  are  applied  to  those 
who  come  afterwards  are  terrible  and  beyond  conception,  and  such  as  the 

1.  Ep.  38.  —  2.  Eccl.,  I,  a,  10;  in,  15.  —  3.  Ttpoeeoixi«. 


LXXXI 

F  7(1  !•". 


79  V, 


128  LETTERS  OF  SEVERUS.  [298] 

•  .^ooi  «^.»po/  :).,~>„<2S;ji)   ]LIa  Kl:a^  |.9>JL.o  j-^jcL»  oooi  ^^  •>  n>o  ^  o^ 


previous  lime  did  not  display.  What  also  shall  we  in  fact  say,  when  our 
Saviour  liimself  cries  in  the  gospel  about  the  things  tliat  shall  liappen  in  the 
last  times,  «  For  there  shall  be  then  great  tribulation,  such  as  hath  not 
been  from  tho  beginning  of  the  world  unto  now,  and  shall  not  be  »  '  ?  Or 
what  Solution  shall  we  devise  in  considcration  of  the  plagues  beyond  concep- 
tiou  Avhich  John  the  son  of  tlmnder  named,  when  he  had  mysteries  revealed 
to  him  in  tlie  wonderfui  revelation?  Shall  we  say  that  ihese  things  also  fall 
under  the  words  of  Koheleth?  But  how  is  it  not  unreasonable,  and  a  tliing 
thal  plainly  contends  against  the  truth,  and  against  the  sacred  Scriptures? 

LXXXI.     Ol'    THE    S.VME    TO    JoiI.N    OF     BoSTIl.V",     EXPLAINING     WIIY,     WHEN    TUE 

GOSPELS      AND      TUE      OTIIER     IIIVINE      ScUlPTimES      SAY      TUAT      ClIIUST      DAWNED 
UrON     US    IN    TUE    I.AST    l)\Y,     WE    SEE     l'UAT    MANY    llKVOI.l  TKtNS    Ol'    YI.MIS    IIAVE 

PASSEII    SINCE    THAT    TIME. 

&19-38.  If  Jews  and  heallicns  accepted  liic  words  of  llie  apostles,  we  should  havc 

Said  what  Peter  says  in  the  second  epistle  :  «  One  day  wilii  the  Lord  is  as  a 

1.  Maüli.,  x.xiv,  21.  —  2.  S.  L.,  VIII,  'i. 


[299]  LXXXI.  -  TO  JOHN  Ol-   BOSTRA.  120 

.-^J^jj/    yOt-sjj;    \^\   }i   f^   ^^.J^s^   ot-.o5    t-^^o    jJ/    .jl-t— o^   ^V-^^-'ö   x*^'t* 
.■I.SlX^  y^l    J-.V.io;    |.iOQ_.  ^^j    ji/    .-lla-au^K^    '(yoljj)    Jj^jl^jl^  vO®«^!    JJ  / 

|Kv  0  11  Jillo  J^.JLd  ^^  •.^oo(laJ.:sCL<ol  jJJS.  ^A^^  K^j^K^  \^'10^  '  ^^  jj/ 
..  n  ffoN.^  ).^öiü^  v^öi  |o)Ji:.;   1^1  A.  o6i  ^-i>-^^^y-.)-«J;  .|lax^a.^:bo  yooi^  v^V^q.j 

)3w»o  jJjt^o  JLjlwwiJo  |.:>o)...qdo  j-^ot«  ^^;  oöi  :)ooi  ji--^  j-^io^.^..^^  oü^  ^y^il\ 
^loavi  vxojJöoi«  jlosuK^  ^A^  )K.3^,.,.ä.^  l^>->.3  jloai^^^o  :)oo(  oj',.^ 
^a-*.jaj   •.yOJÖi  jjJ^si^o;   jK^cLu^o  .)jl30(  .{.^^jl^o«   |la2L!i^io  ^^i-^s^io  'po/   :|ooi 


1.  Ms.  P-A^jo.  —  2.  Ms.  um.  —  3.  Ms.  ^j- 


thousand  years,  and  a  thousand  years  as  one  day.  The  Lord  delayeth  not 
from  liis  promlse,  as  some  recken  delay;  but  Jie  is  long-sudering  toward  us 
not  wishing  that  any  sliould  perisli,  bnt  that  all  men  sliould  conic  to  repen- 
tance,  but  the  day  of  the  Lord  will  conie  as  a  tliief,  whcrein  the  heavens 
shall  pass  away  witli  a  cry,  the  elements  shall  be  burnt  and  dissolved»'. 
But,  since  those  men  are  under  no  Obligation'"  to  bow  to  the  writings  of  the 
New  Testament  %  but  from  this  source  yet  more  increase  their  unbelief,  we 
will  produce  a  demonstration  for  them  from  the  prophetic  words.  Daniel 
the  seer  of  those  divine  visions  hard  of  interprelation,  when  he  was  explain- 
ing  Nebuchadnezzar's  dream,  and  was  revealing  the  heterogeneousness  of 
the  image  that  appearcd  to  him  in  the  dream,  which  was  composed  of  gold 
and  silver  and  bronze  and  iron  and  earthenware,  and  by  the  diversity  of  the 
niaterials^  siy-nified  the  various  kino-doms,  said  of  Christ's  kincrdom  as  fol- 
lows  :  «  And  in  the  days  of  those  kings  the  God  of  heaven  shall  set  up  a 
kingdom  which  shall  not  be  destroyed  for  ever;  aud  bis  kingdom  shall  not 
pass  to  another  people.  It  shall  break  in  pieces  and  scatter  all  the  king- 
doms  and  itself  shall  stand  for  ever  ))^      Those  therefore  who  proclaimed 

1.  II  Pel.,  in,  8-lü.  —  2.  ivivifl-  —  3.  aicAi\-i.ri.  —  4.  ü).a;.  —  5.   Dan.',    Ii,    Vi. 

PATR.   ün.   —  T.  XIV.  —  F.    1.  0 


130  LETTERS  OF  SEVERUS.  [300] 

JKjljl    Öu^Oj    ^«.^oC^o    jj/    ..ja-2i^^    jKioai'j    ^-^oü^    ol^.    \SiX    jyn  v>\ 

.'JKaJLmO)  ]lo.0jy\^  jJ  ^^J  o(-i;  •'♦r*'/  ).iOL^o>  oi^a\;  oöi  .'lioeös.  JJ;  oöi 
^^;  )^)/  6(^;  )..»^aQ.iL.'y>  |»>;tc>  .-{.»oC^  )-<»o';  JL^ot^oji  ^::m;  jlof^^oo 
oiK^ljL^  ^.ju^  :jlaA^);;  061  )  >>t\*  061  l^.*  *v>  p  .'Ia^cla  ^.bo;  JjlsÖjl 
^f»3L>w  |^.J^o  ),;'i*;  )  •«•.■=C^  |jl2iCU<  f3  :^j;  K_)L».JV^/o  »^^  '-^?  1 1»  'i  "^^ 
:^^  ^A^^euS^ji/  )aia:)0;  ^^01  )KJL*1^)  )-^c^/  :).^aL^N  )o,oi  ^  ^^  ^ö<n 
\<>[%.  0/  jj-iCLiiJiJi  0/  )).^Kä  ^..ISCiofrvJi/  ^'^wO^N  )l  ).^>>^>JL>o;  oiK_.ij.iiO  ^ioo 
^^^01  )Kioä-\;  .•jfj-.U  jM^io  ^^  V^i^  )->^-»/  -.j-LSot  V-.^^'^''  :)-^iii; 
1.  Ms.  li-;-(. 


the  gospel  applied  the  term  'last  days'  to  the  days  of  Christ's  kingdom  and 
the  evaugelic  life. 

John  the  Evangelist  also  wlien  he  said  in  his  epistle,  «  Ghildren,  it  is  the 
last  season  »  \  did  not  speak  falsely.  For  it  is  in  fact  the  custom  to  apply 
the  term  'seasons'"  not  only  to  those  of  the  days,  but  also  to  those  of  the 
whole  3rear  :  for  the  whole  course  ofthe  year  is  divided  into  the  spring  season, 
the  summer  season,  the  autumn  season,  and  the  winter  season;  and  the 
wänter  was  in  truth  that  of  godlessness,  which  covered  the  whole  world,  in 
which  there  was  all  spiritual  barrenness,  and  coldness  as  regards  the  fervour 
ofthe  divine  Spirit,  and  the  whole  earth  was  completely  devoid  ofthe  gifts 
from  heaven,  when  Christ  '  tiie  Sun  of  righteousness ' '  by  his  Coming  in  the 
(lesh  dawned  upon  us. 

And,  to  put  it  in  another  way,  since  5000years  and  more  had  passed  since 
the  World  came  inlo  being,  as  the  writings  of  Moses  have  handed  down  to 
US,  aiid  froin  Christ's  Coming  there  has  not  yet  been  completed  as  much  as 
600  or  700  or  1000  years ''  (let  us  concede  this),  how  can  it  appear  unreas- 
onable  to  apply  tiic  term  '  last '  to  the  days  of  the  600  years  or  may  be  JOOO, 

1.  I  .luhii,  II,   18.  —  2.  Ür  Miours'.     The  duiiblo  nicaiiiiig  caiiiuit  bc  prcserved.  —   3.   Mal.,  iv,  2. 
-  'i.  Cf.  ep.  79. 


LXXXII 

E  ^3  r»  b. 


[301]  LXXXll.  —  TO  SCIIOLASTICUS.  131 

^^o(  ^-^  j'^^j    U-^)    'i^-^  ^-^J*^  .'In^No*   s^otoK^/    jL^tioiaL^  ol^;    :|LilJ'^ 

^^oi  |.:>a^ä^o  .oooi  ^^<J^oi  ^^  )  n  «°>  «>  •.j.^öC^  1-^1^;  jila^:^  ^V-*^^?   °°'^ 

.Q^^^l^-Xo/     •. ^£002)0^     \-'^^>->      V^/?     U^->/    Joi^^l     jl^CS^^O;     )jL2i3    .OOOI     ^^laS« 

1.  Ms.  lm.n.^Ja^aaxo.  —  o    Ms.  »—»N- 


wheii  compared  witli  those  of  tlie  5000?  Johannes  also  in  the  34""  homily 
of  ihe  Goinmentary  on  the  Gospel  of  John  uses  these  words,  which  agree 
with  the  above  sentiments  :  «  For  whence  do  you  know,  O  man,  that  the  end 
is  not  near  and  that  the  things  mentioned  will  occur  after  a  short  tinie '  ? 
For,  as  we  do  not  say  that  the  last  day  is  the  end  of  the  year,  but  also  the 
last  nionth,  although  it  contains  30  days,  so  also,  eveu  if  I  call  400  years 
the  end  of  so  large  a  number  of  years,  I  shall  not  be  wrong  » ". 

LXXXII.   —   Of   the  s.vme  from  the   11"'  letter  of  the   1''  book  of  those 

WRITTEN    AFTER    B.'^^NISHMEAT,    WHICH    W.\S    ADDRESSED    TO    ScHOLASTICUS. 

«  Ilungry  men  iie  fiUed  wilh  good   things  and  ricli  mcn  he  sent  empty    510.38 
away  »'.     For  the  Jews,  who  thougbt  tlial  they  were  rieh  in  tiie  riches  of 
the  divine  Scripturcs,   became  empty  of  these,   and  the  nations  who  were 
hungry  with   the  hunger  uf  the  word  of  God,  as  the   prophet  Arnos  said'', 

1.  The  translator  has  misunderstood  the  Greek,  where  oj  Covers  both  clauses.  —  2.  In  Joh.  IIoiu. 
XXXIV,  .3  (ed.  Par.  2%  VIII,  230).  —  3.  Luke,  i,  53.  —  4.  Arnos,  viil,  12  (?). 


132  LETTERS  OF  SEVERUS.  [302] 

yoN  ,°>  I;    oooi  ^^^^s^;    -.Y^l    yoy-^  \-^~»r^  )jVo|.JljJ^   V*"^   '^^°   X"*'    ^?°^ 
•  JotS^s;    jlaaib^io  vQ-aiio  ^^uiSjil;    -.jL-öi:^    J-sKlbj  jLäöjo  ^io  K-,)i..,,.io_^ 

Lxxxiii  TSÜjAiJilna  '.^  ^^i^.3Ji^A  vyr£f;\  <♦  jjjcij  i\cil  r^nardjDo  j-iln-n 

•:-cal 

^^/;  yo^^  |K_<_i'^wK</o  -.j«!-:»;    Ji~>3;  )-^o;;   j-a^'^^-^  j-^^ot^  .ILm-roV  .j^zs« 
oi^  .|j'^a.co;  ji I  fin  «V  o«!^  a^  -.y^^Kx)  ^^oi  j^^-ii^;   |.ooa:»cu   jooi  y-»-**l 

1.  Ms.  ^• 


were  fillecl.  This  nur  Lord  himself  also  foretold  to  the  proud  Pliarisees, 
who  wereto  fall  completely  away  from  the  principles  of  the  divine  Scriptures; 
«  The  kingdom  of  God  shall  be  taken  from  you,  aud  shall  be  given  to  a 
people  that  shall  bring  forth  ils  fruits  »'. 

LXXXIII.   —  Of  Mau  Severus   to   John",   th\t,   accoüdiag   to  the  letter, 
ROTH    Christ   and    Paul    arolished    the   law,   rut,   accordinc;    to   the 

SPIRIT,     THEY    CONFIRM    IT. 

5I0-38.  We   say   ihat   accordiiig  to    the  letter   the   law  was    abolished   throus^h 

Christ,  but  tlial  in  the  spirit  il  was  much  more  fully  brought  to  coiifir- 
mation.  But  what  were  the  thiiigs  of  tho  letter?  Sacrifices,  sprinklings, 
various  temporary  clcansings  repeated  at  stated  times,  and  other  s'imilar 
things,  Avhich  were  diH'orent  from  heathen  demou-worship,  but  prefigured 
the  truth  as  in  a  shadow,  as  Paul  also  says  :  «  For  the  law  cont;iined  a 
shadow  of  the  future  good  things,  not  the  very  Image  of  the  facts  »  '.      In  the 

1.  Matlli.,  XXI,  'i3.  —  2.  Joliii  of  Hdslra  (ep.  81)  (?).  —  3.  Heb.,  x,  i. 


1303]  LXXXIII.  —  TO  JOIIN.  133 

.'Jt^|Lj>  lt><)-3;  JLuajLj»  ^  -.jüLwi^A'^  ^f  ^^o(  ^Sl^^  •)»*;<^'  .x~>ö  |-:>eL:>äx 

yO«.  •>t-i  jJo  .)i.o;o|.^;  oöl  ).nt VI.5  vj  JJ/  .'vCUm^^  )^V-~/  jK^o^:^  |&^^...»3;; 
^^<Aäoi  ^iö|  .yO0i^K_3  ^p6  v^oi;  >aj6i  :|lan  .ymX  vOoC^^  |.^>,b^^  ool 
\^l  \^oi  ,.-^5  ^6|  joiS^i  IK^via.^  )la>..  «>V)  iaS,;o  :)v.2l1i  ooi  jbo^; 
:  11/    |la-.^^iL.^   ^   wa\oi   .-{..oso^aj    ^^^ciX^l/    v.a_aQJi    )ooi  )  »^  jJ   )j/ 

1.  Ms.  "iU- 


same  way  Gregory  the  Theologian'  also  in  the  homilv  on  the  Iloly  Spirit 
wrote  thus  :  «  The  first,  wheii  it  cut  away  idols  conceded  sacrifices  :  the 
second,  when  it  caused  sacrifices  to  pass  away,  did  not  forbid  circumcision. 
But  afterwards,  when  thej^  had  once  accepted  the  suppression,  they  conceded 
even  what  had  been  conceded,  the  one  sacrifices,  the  other  circumcision ;  and 
they  became  instead  of  Gentiles  Jews,  and  instead  of  these  Christians, 
having  by  a  gradual  change  of  position  been  brought  near  to  the  gospel. 
Let  Paul  persuade  you  of  this,  who  from  circumcising  and  being  puriüed 
was  brought  to  say  :  'But  as  for  me,  my  bretiiren,  if  I  still  preach  cir- 
cumcision, why  do  1  continue  to  be  persecuted?'  The  one  is  a  matter  of 
the  dispensation,  the  other  of  perfection  »^. 

That  God  permitted  sacrifices  in  order  to  lead  men  to  shun  idolatry, 
Moses  also  testifies,  since  in  Leviticus  he  wrote  thus,  after  he  had  said  that 
those  of  Israel  were  not  allowed  to  perform  any  kind  of  sacrifice  in  another 
place  besides  the  tent  of  witness  :  «  And  they  shall  no  longer  perform  their 
own  sacrifice  to  the  vanities  after  wliom  they  themselves  go  a  whoring  »^. 
When  therefore  we  say  that  the  enactments  which  were  laid  down  for  thtit 
Infant  people,  who  were   incapable  of  rising  to  the  perfect  scrvice  of  God, 

1.  6£o>6yo;.  _  2.  Or.  Theol    \%  25.  —  3.  Lev.,  xvii,  7. 


59  v°. 


134  LETTERS  OF  SEVERUS.  [304] 

jju.^  )-«oi   ^^ioj  OCH  Ipej-ioi  .v^Da^^jQ^ojl  ^coo-^^t.^  ^  /   )j>-3  oii   ^ 

^io  «öoi  ^_-:i_ijts~io  :|)^JS_io.Ii>.  oi-UL,-^/  vm  .  m)K3oot-a;  ^-/;  v-^  )^/ 
).A;CLO  K-wä';^  :^-^oij   ^  )j^;o  .)oi.^s—  "^^-^  jjopo  >>t-^  jlci^L«  ^^^ 

:)K^t  «Ol  |K— s^  ..vaai3t^^  )oo«  ^o^  P^^ü  )-*?/  J-^®!  '^o®«  ^-»-iCL^I^OLic 
■Viö/  smQ_\a.3  s3/;  j-ioj/  :|.io^i.;  )J.)-.^£D  )frs_..^w-j  ji>JL~>  K-oI».  «6i 
jöi.^.--.  ^^oo  jJtjcLo  K_.^I^  ^ou^;  U>Oi  )ooi  ^).!i.;  ^*jöi  ^--^  }IqS^ 
);ouS>«^.io  .ooo«   w'^ii^   )K-V*-^  v-^   t-3^  ^*-^®'?     ^'»^'^^  •.)-'öo  Ju.i   t-*-=> 

>e;oi  >o;oto  :vm.-3L.jfcs_io  |_-*._s^-io  ^'^^^  V^|,afl,'\;  y.^1  ^;  ^o— ..2^0  sS/ 
]J  w^^lrso  .-ooi  IjUla  ).isoit  oJLio  ..v^^sKio  )_jöu3;  \^l  ^^  ).i>>eL:;ot,^ \ 
).£Q.3a^  ooi  «?Ka/    jlj  .-j.ioj.ia.^  w-Y-ioljj   ^-/  .-jK-sVo»   ^^oi::»  Ja-.2S^ 


1.  Ms.  sing. 


that  1  mean  which  is  performed  tlirough  the  spirit,  when  the  perfectioa 
came,  which  is  Christ,  were  in  the  bodily  form  done  away,  we  do  not  sin'. 
Let  me,  as  if  dealing  with  a  hypothesis^,  test  the  matter.  Various  animals 
were  formerly  sacrificed  for  sin,  and  the  blood  of  these  was  brought  into 
the  sanctuary  by  the  high-priest,  while  their  bodies  were  delivered  to  be 
biirnt  outside  the  camp.  Tliis  kind  of  sacrifices  therefore  symbolized  before- 
hand  tlie  great  sacrifice  which  balances  the  great  sin  of  the  world,  as  Paul 
also  says  :  «  For,  as  for  the  animals  wliose  blood  was  brought  into  the 
sanctuary  because  of  sins  by  the  high-priest,  the  bodies  of  these  were  burnt 
outside  the  camp.  Therefore  Jesus  also,  in  order  to  sanctify  the  people  by 
his  own  blood,  sufTered  outside  the  gate  »''.  Since  then  Christ  the  Saviour 
of  all  was  sacrificed  in  the  oria^inal  modcl  on  the  cross,  and  is  also  slauffh- 
tered  so  to  speak  ev(>ry  day  on  the  altar,  and  is  distributcd  to  the  bclievers 
limb  by  limb  by  the  band  of  the  priests,  who  is  so  mad,  and  so  exceedingly 
uninstructed  in  the  grcatest  matters,  as  to  dare  to  deny  tliat  the  type  was 
abolished    in   the   letter,   that    is    according  to    the   bodily    form,    and   the 

1.  Sc.  ii|j.apTivon£v  (oiT)  :  cf.    p.  77,  n    .'f.  —  2.  ühöOeoi?.  —  3.  Heb.,  XiII,  11,   12. 


[305]  LXXXIII.  —  TO  JOHN.  135 

^j   K.j>/oKa./  .-JIoJLm  la^,*-5;  K^*_^k_3o  .-j.iajia^  ^^l   ^^  aJOj  .•)K_a.-fro 

•C'I^VAjo   jlo.«^;;   |^_<..^^a^   |1/    •JioV't-^io 


;o^J^^«^  jyinfif)/  -.llo«)^  »Ol  w.*;  ^jlS^oo  ^  .-IIq...  «"^t  jJ  loi^  ^t-'A.  :)juwJ 
>Ot-^  |la^l',jL^  ^J^  ts,-tll  ociil  vXÜiL^  -.JL-Jt.^-L^  j-^oi..*  ts^jx^/;  s.*6i; 
jtol  -JK  .^  .t^J  -ot  )»K.Jil  :\loi\ji    K^its^xl  ^   'lyaupll   y/   jJ/  .|Kiaa— ; 


sacrifice  of  aniiuals  ceased,  but  tlie  intellectual  meaning'  was  also  preserved 
according  to  the  spirit,  in  which  the  trutli  was  prefigured  throiigli  it?  After 
the  same  manner  also  the  eating  of  unleavened  bread  was  abolished  according 
to  the  letter,  but  according  to  the  spirit  it  is  still  maintained,  in  that  we 
'keep  the  feast  not  in  the  leaven  of  wickedness  and  bitterness,  but  in  the 
unleavened  bread  of  purity  and  truth'-.  {A  little  farther  on).  But  we  will 
grant  if  you  wish  that  the  wax  represents  the  letter,  and  the  bronze  that  has 
been  melted  is  the  perfection  in  the  spirit.  If  then  it  is  the  fact  that,  when 
the  bronze  is  brought  to  the  fire,  it  is  reduced  to  non-existence,  and  the 
wax,  when  liquefied,  gives  to  the  bronze  the  shape  only  of  that  which  was 
fashioned,  explain  if  you  have  any  abundant  störe  of  wisdom.  But,  if  the 
wax  has  beea  dissolved  and  liquelied,  the  letter  will  be  dissolved,  but  the 
Spiritual  meaning'  of  the  law  will  remain,  preserving  the  form'  of  the  letter. 
For  Cyril  teaches  and  says  :  «  We  have  not  relegated  the  types  to  utter 
desolation(?),  though  certainly  to  partial  desolation,  I  mean  since  the  letter 
of  the  bodily  observances  ceases  »\     Listen  to  the  expressions  of  Gregory 

1.  öewpiit.  2.  —  I  Cor.,  v,  8.  — 3.  ^ewf'.n.  —4.  a/jtit-oi.  —  5.  I  il(i  riol  know  tlie  source  of  Ulis  citation. 


136  LETTERS  OF  SEVERUS.  [306] 

).x*.^»<Äii:D  yooü^a^  ^/;  ^^^*^^  :).iv*^-D  ).ioa--lo  :^oiol^3Q.äo  ooij  ^.oiotis^iö 
^-J^iölS^jLio;  ,^-«^01  ^^ovVa  ^^50w  l-io)!.  ,^^i.  \.^^  ^%^*^  oöi  j^l^Äi  V*^  P 

);,JLJ>  ^-^s.-.;  |joi  |^v.aL::b.;  oc>».-\  ^^  Jv-Ji  )joi;  jlJisC^o  :).l/  JV^a-.  loü. 
.>oa_D  K-.);iJLio    .[iJiZfi   V^/   ^3  . . y^icts..£CU   jlaJL^a^oi;   )v^a-*  ^'^iis^;   •.''^^-^/ 

oiiok^»  061  .^)a:is:A  )— .Jtio  •.^-.'iJ.oi  .)laJLCD.*Äioj  jbö  ^io  kj/  ^v^^io  jlo 
:)..*.-,|^  ^-;  Uoj  :^^  j-=>J^3  t--,^  •  /  •:•)— om  ogu::ioajLio  001  .^s^-S; 
..jL^^J  xr-"^-*?  I"*—  J-*^*»^?  -)^^-^/  :o_K.3j  ^/  )-X—  ^-;  oo«  )^-.xio 
a:^;    001   vj;  "^-^-io  .^;K.jl/  jJ    )ooi  ^^-O;  oöi  .jl/  )-i-  oc<  ^3  Ua-/ 

|j^ä3;    )j»aiaj^  ^^''^-^Cs;   o'^J   ,.3   ^iö   ^o^  JV:-^    V^/    )N.-.i^^aiLcD; 


thc  Thcologian',  and  let  the  words  of  tliat  man  and  liis  thouglits  be  a  law 
to  you,  and  a  fixed  ordinance,  since  they  are  indeed  such  to  all  Christians. 
When  in  tlie  homily  on  the  Passover  he  discussed  the  meaning-  of  all  the 
rites  performed  at  the  old  Passover,  he  also  caused  the  liearer  to  pass  from 
the  letter  to  the  spirit  :  for,  when  he  came  to  the  statt,  and  solved  the  riddlo 
of  this,  he  commanded  the  man  who  eats  this  our  Passover  in  trnth  to  lean 
lipon  the  staffof  faith,  using  these  words  :  «  Stand  firmly,  with  feet  strongly 
planted,  being  in  no  point  shaken  by  the  adversaries,  nor  carried  away  by 
words  of  plaiisibility.  These  things  Christ  fulfdlod,  thc  subvcrtcr  of  the 
letter,  llie  fulfdler  of  the  spirit  »'.  If  'the  letter  killetb,  but  the  spirit  givetii 
lifo"',  and  Christ  is  life  as  it  is  written,  «  When  Christ  our  life  shall  be 
revealed  »",  liow  can  it  be  tlial  when  Ihe  life  came  that  whirii  slew  was  not 
abolished?  since,  if  ynu  dony  tliat  the  law  was  abolishcd  in  the  letter,  but 
brought  to  confirmatiou  in  thc  spirit,  Paul  also  will  bo  seen  to  say  contradic- 
tory  things,  wriling  in  one  place  that  he  'anmilled  the  law  of  commandmcnts 
in  teachings'''',  and  saying  in  another,  «  Do  we  therefore  annul  thc  law 
through  faith?     I^'or  be  it.      Nay  we  establish  the  law   »\  recognising  the 

1.  eeoXÖY'j;.   —  2    The  wortl  öeupia  is  herc  preservod.  —  :?.  Or.  xi.v,  19,  21.  —  4.  II  Cor..  Iil.  6.  — 
5.  Cul.,  III,  'i.  —  G.  Eiih.,  II,  15.  —  7.  Rom.,  in,  ai. 


[3071  LXXXIII.  —  TO  JOIIN.  137 

|.j|.-3o  I  n,  .,— o  ^/  )jt-OQ.3.2^  "^^clsl^o  f^  .  r.  I  .,vi..,,n,^  l-ooaaeuj  jJ/  .«xo.^ 
^K_^  ^^  vO.-«.)— I    l-JDO  v>  I   •>;   oooi  rr  *  '*  '^?   v^JÖt^    ^   :^^;    /^t-^   ''■'^  l'^ 

^*5    yOJÖu^  :|)^^o   )Kj)jl^;    y.^1    ^io    öti    p6;Nj;o    :)joKjü    )^*).[-.j2^^^ 

«ots  .-jmo.vi.i  oot  .^j  tsj/  .».iö/  )-iK_a  ^»l^ji/i  )_a.-Mä  oöi  )!/  '(h<jl) 
^^01  ^^   :Kj/   K^j;».lS^^   .mOioISm/    JLfloa:aaJi    oiioK.iD    viso^a^;    .-i'po/; 

1.  Ms.  om.  —  2.  Ms.  om. 

commandment  as  'holy  and  just  and  good'',  and  in  another  sorrowfully 
crying  to  those  who  chose  after  recognition  of  tlie  trutli  to  live  by  the  law, 
«  Ye  who  are  justified  in  the  law  have  been  annuUed  i'rom  Christ,  ye  have 
fallen  frora  grace  »".  It  is  a  thing  impossible  that  of  the  same  object  he 
should  say  that  it  has  been  annuUed  and  openly  confess  that  it  has  been 
established,  and  that  he  should  admire  it  as  just  and  good,  while  he  rejects 
those  who  are  justified  in  this  and  asserts  that  they  have  fallen  from 
the  grace  that   is  in  Christ.     For  it  seems  to  some  extent  likely  that  we 

[shall  remove]  the  enigma from  doubt  if  we  look  carefully  at  the  words 

of  Gregory  the  Theologian^;  for  he  called  Christ  'the  snbverter  of  the 
letter,  but  the  fulliller  of  the  spirit'.  Let  us  therefore  cleave  to  the  law 
inasmuch  as  it  has  been  fuHilled,  but  let  us  neglect  it,  let  us  make  haste 
to  eradicate  it  with  the  swil't  i'oot  of  the  word  inasmuch  as  it  has  been 
abolished,  rightly  treating  iLs  bodily  observances  with  contempt.  Nay, 
you  say,  but  that  holy  man  says  that  the  letter  was  abolished,  while  you 
say  the  law,  inasmuch  as  you  said  that  Paul  is  a  snbverter  of  the  law. 
Rather   from    what    we    have  said  you  have    the   certain   truth  which 

1.  Rom.,  vil,  12.  —  2.  Gal.,  v,  1.  —  3.  OeoXöyoc 


138  LETTERS  OF  SEVERUS.  [308] 


LXXX 

E  30  l" 


OJl^ 


ji^/j^      r£fAj:i73^;>  r£f3ivÄ:\  ^Hj^ix-n  rsf^n^^r^  ^  coLn  oä  coL-n 

1.  Ms.   om.   stop.  —  2.  Ms.  «J»- 

■was  l)eforc  likely.  Wlien  Paul  says  that  tlie  law  of  commandments  was 
aniiulled,  wo  say  that  he  means  that  according  to  the  letter  it  was  annuUed, 
trusting  to  the  words  of  Gregory;  and  there  is  therefore  nothing  that  prevents 
me  also  from  calling  the  letter  the  law.  Ilowever',  if  you  desire  to  hear 
one  of  the  fathers  saying  that  the  law  was  abolished  when  he  should  have 
said  the  letter,  we  will  rcadily  produce  this  citation  also  for  you. 

LXXXIV.  —  Of  tue  same   vium  tue  20'"  letter   oi-  tue  8'"  rook  of  those 

WRITTEN      DURIiNCi      EriSCOPACV,      WIUCIl      WAS      AllDRESSED      TO      THE      MOMvS      OF 
THE    HOUSE    OF    MaR    IsAAC". 

.m:!-8.  Hut  the   '  alioniination  of  desolation '   (for  you  asked   this   also  as  Avell) 

Daniel  the.  prophct  mentions  at  the  end  of  tlie  10"'  vision,  saying  thus  : 
«  And  in  the  niiddle  of  llie  week  the  sacrifice  and  the  libation  shall  be  taken 
away,  and  together  wilh  these  things  upon  the  temple  shall  be  the  abomi- 
nalion  of  desolation  »  ';  and  a  menlion  of  it  was  made  also  in  the  gospels  '. 
And  .lohn  the  holy  and  of  renowncd  memory,  Avho  adorncd  the  throne"  of 

1.  H;  >o;3  iiero  represents  it>T|V  im.  —  2.  B.  L.,  i,  29;  v,  20;  C.  B.  M..  p.  G'Jl.  —  3.  Dan.,  IX,  27.  — 
4.  Mnllh.,  XXIV,   15;  Mark,    xm,  14.  —  5.  Opövo;. 


[309]  LXXXIV.  —  TO  TUE  MONKS  OF  ISAAC.  139 

|ln  <\  I  ^;   i-^)-);   V-^^  ^ot   )»l^-.io   .|  :^.';c>iio  vj^,^»/o  jlallajL^  ^.os/;    ••*pö/ 
)K.A\jk^i9   )lnivi\tv>  ^/    .•vf>ii°>i;   );.,>•> >^  .-JKdoj   «öi.^  öi.:s   .•yO-.^^ol.s 

1.  Ms.  \^t —  2.  Ms.   l>=ow»v  —  3.  Ms.  »^»ita,.  _   4.   ijcro  follows  an  erasure. 


the  church  of  Constantinople  at  that  time,  said '  that  the  abomination  of 
desolation  is  tlie  image  which  lladrian,  king  of  the  Romans,  sei  up  within 
the  temple,  when  lie  encamped  against  Jerusalem  -  :  for  it  is  the  haliit  uf 
Scripture  fo  say  that  likenesses  made  with  hands,  and  the  graven  statues 
of  the  demon-worship  of  the  heathen,  are  an  abomination,  as  Manasseh  says 
in  the  song  that  he  set  up  abominations  and  multiplied  pollutions\  For  it 
is  better  for  us  to  say  that  the  abomination  of  desolation  is  Antichrist;  since 
it  is  impossible  for  us  to  Interpret  all  the  expressions  contained  in  the  gospel 
in  the  same  passage  like  a  record  of  Scripture''  history.  Of  him  the  apostle 
also  In  writing  to  the  Thessalonians  said,  «  In  order  that  the  man  of  sin 
may  be  revealed,  the  son  of  perdition,  who  is  opposed  to  and  cxalteth  himself 
against  everyone  that  is  called  God  or  is  an  object  of  worship,  so  that  he 
sits  in  the  temple  of  God,  declaring  himself  to  be  God  »  ''  :  l'or  the  temple 
at  Jerusalem  is  termed  a  '  holy  place'.  For  it  is  possible  for  the  same  words 
of  the  gospel  to  be  taken  both  in  a  historical  sense  as  referring  to  the  deso- 
lation and  devastation  of  Jerusalem,  and  in  a  sublime  sense  to  the  complete 

1.  This  passage  to  'Jerusalem'  (1.  Ifi)  is  published  in  Greek  witli  tlie  heading  SiS^ipou  in  .S'.  I'.  N.  C, 
I,  II,  213.  Gr.  9tx[ji.ev.  —  2.  Jo.  Chrys.,  Adv.  Jud..  v,  10,  11  (ed.  Par.  2-,  I,  788).  —  3.  Or.  Man.,  10. 
—  4.  Or  'literal'.  Gr.  xara  triv  zffi  tti-r.  äTtöoemv.  —  5.  II  Tliess.,  II,  4. 


30  V"  1). 


31  1"  a. 


lAXXV 

li  Tiil  r  n. 


53  r 


1/^0  LETTERS  OF  SEVERUS.  [310] 

ii-^N-fio/  jK^^Si«.  ^:>o  vQLa^>;  ^;  )»jqa  ^^ü^^^io  .j-icCis^i.;   ot^ics^l^aAo  JV-^^ci^ 

•t'oC^  jooi  )^o     JJ-a-xO 

/.ryxn'^l    .»vnt<^n     OflU^C\J3     Qflu\^"\fiO     ^cd 
j^Ä^CL^lo     )->*-^Jl     ^iO     t-^<JO     .•^JU^QjJiXO     Kj^     oo^>^^     -'-»-SJ     ^-JLiL\o 

ya-*.2i^-^Jo/5    Jia    1,-=)    )t^/;    ^/o    .jio^^    Oiieo.    voj/    vü-co/    p    oolo 

1.  JIs.  Ua-v 


desolation  and  end  of  thc  world.  But  for  your  assurance  I  have  thought  it 
to  bo  necessaiy  for  us  to  cite  also  the  words  of  the  interpretation  of  the 
man  whom  we  have  mentioned,  the  holy  John,  which  are  these  :  «  But  he 
said  that  the  image  of  him  who  came  at  that  time,  who  also  devastated  the 
city,  and  set  up  the  image  within  tlie  temple,  is  an  abomination ;  wherefore 
also  he  called  it  a  desolation  »  '. 

LXXXV.  —  Of  tue  same  holy   Seyerus   from   tue  27"'   letter   oi-   tue  2'"' 

BOOK      OF     TIIOSE     WRITTEN     AFTER     BANISHMENT,      AYHICH     \YAS      ADDRESSED      TO 

Sergius  tue  count  and   arcliirttros-. 

:,\'.>-:i8.  You  ask  why  our  Lord  and  God  Jesus  Christ  took  Peter  and  the  sons  of 

Zebedee,  James  that  is  and  John,  apart  from  the  other  apostles  and  disciples, 
and  this  when  he  raised  the  daughter  of  the  presidcnt  of  the  synagogue  who 
Avas  dead,  and  again  Avhcn  hc  took  tlieni  up  with  him  into  the  mounlain,  and 
as  the  text  of  the  gospel  says  '  Avas  transfigured  beforc  them,  and  his  face 

1.  Jo.  Glirys.,  op.   eil.,  v,   In  (cd.  V:\r.   2%   I,  788).  The  text  differs  widcly.   —  2.  Perh.  the  physi- 
cian  of  ep.  31. 


[311]  LXXXV.  —  TO  SEUGIUS  TIIK  ARCHIATROS.  l/,l 

.yOOlA     joCH     ts^l     J-Sl.,—     K^|V-^~.     0_^;     jK„O.U;    ^^s:iO     -.vOoÜ^     ]  <^  -^ 

|,<..i>»,v>  OCH  Kj/j  V^/o  ot>s  v-;o/  p  »-«.^  ^coo»-^^  .)_.oj!:^  otioVioojo  s^Ns><« 
U  JLiojo  j,-cQ_s;  :|jQ-.  v^  vOXiaji  _y-^^a^  : K-^'S.^  >ö.iaji  .^^  1«^;  «^ 
)^m  '^^"Z  vÄQjJV-io;  JLxaL./  ^x^o^o  ^j  oon\.  .).<>vi3lj>;  «.i/  jj/  Jli,  jL^ 

^/;  j«icil\  j;0!  ^^-^  .oooi  ^^oiboKjOio  ^o^S  ,_io  JLiai.i  wJLs  oi_K.-/; 
.-|.^^^CLJi  ^^;  jLotü^  OOI  JL!^>JscLia\  K-jL^io»  ^^)a^»;  "'^^^-^Oio  .a^ofi>>Ji/  )jo« 
K^Aj-sj  jp/;  oöi  .jiVJLJs;  ^/i  IN-wJ  ^^1  ^;  v>öi  JL-^^om  |^-soiaiai>.o 
^oiols^l     joil^o  .joi^   la^  jooi  •^oiots^^l  |tCi>^io  ooto  .jKS.io  )oo<  «otot^^/ 

1.  Ms.   ^^^M-  —  2.  Ms.  oi^S'  —  3.   Ms.  a-viiM.  —  4.  In  siiiallur  letlers  in  an  erasure. 


shoae  like  tlie  sun,  and  liis  raimeiit  becanie  briglit  like  tlie  liglit''.  My 
opinion  is  tliat  he  sliows  them  sucli  honours  beyond  the  otliers  because 
they  had  a  more  specially  acute  mind,  and  oiie  (hat  rose  with  tlie  height  of 
the  Godhead  of  him  who  voluntarily  humbled  himself  for  us  and  Tcondes- 
cended  to  become  incarnate  and  remained  in  the  sanie  and  did  not  leave  bis 
most  exalted  glory  and  bis  divine  height".  For  Peter  after  be  had  confesscd 
him  and  said,  «  Thou  art  the  Ciirist  the  Son  of  tlie  living  God  »,  heard  the 
piain  >vords,  «  Blessed  art  thou,  Simon  Bar  Jona,  for  flesh  and  blood  revealed 
it  not  to  thee  but  my  Father  which  is  in  heavcn  »'.  And  James  and  John, 
as  Mark  the  Evangelist  related,  being  brothers  in  the  spirit  more  than  in  the 
body,  were  named  by  our  Saviour  Biiai  racjsh,  that  is  'sons  of  thunder' '. 
The  reason  for  which  they  merited  such  an  appellation  was  that  ^he  who 
proclaimed,  «  In  the  beginning  was  the  Word,  and  the  \\'ord  was  with  God, 
and  tlie  ^^'ord  was  God  »  ',  loudly  thundered  the  divine  uMerance  from  heaven 

1.  Matth.,  XVII,  2.  What  foUows  to  •  appellation'  (p.  312,  1.  5)  is  published  in  Gr'eeli  in  Mai,  Class. 
Auct..  X,  453  under  llie  heading  S.  ei;  td  xaia  Aouxäv.  —  2.  Gi'.  ev  -cauTÖiriTi  [jieivavTo?  r?,;  OTTepTdre,; 
565(i;  Tj  X.  Ja(iitpÖTiiiT05.  —  3.  Matlh.,  XVI,  Ki,  17.  In  the  Greeli  llie  eitations  are  paraphrased.  — 
4.  Maili,  III,  17.  —  5.  John,  i,  1. 


r.3  V  a. 


142  LETTERS  OF  SEVERUS.  [312] 

'"«^oo  .'Äw.j/  )Iiaio;l  ^^^io  jJbÖJacOs  yOoC^iO;  )l^iCLJLio^o  .ItCs^  oo«  jooi 
V^)j  ju/  y^l  o».*.ji,:a  ^  il^il  ^i.  hsJSLxio  )K-,wJlj|o  |^^>5^;  )K^a.aAl 
V-.Ki»  -oia-*/j  )la,iL*^i  oi-s  oanX-  ^/;  t-"^^  ^"^-^  •♦"'^■^  Ö|-.jo)K;ao 
^^wjj/  .yQj/   V-'^  j-ooa   y^si   K^jja^;    ocx;    )ISC!i^;   )J    oiIo;oiä>  y^l   .)ooi 

*3|;  «Ol  .yooi^  -oöi  K_/;  ,^ö|  )lVK.*io  ^^'^^^Cso  .'vOoCi».  )ocn  vjÄ-*io  oo» 
"«i^-^oo  .voot-^s^j   jK^bOo^  OUV3  Ijlooi  p-.'po/   «-too;  va-^<^o/;   ).ÄAa3; 

.ooo«    vOOJ-K.-/     ^SQJÖ«    ^    ^^-*r^b^iO    ^^^Ol;    "^^w:bO    .^AA     ,(^o6.     U^ 

.jio-s,^    otJS.    joot    n&.90Jl^    oiS    jooi    0.^:^0    ot^;    -6»    ^    ^    ^asov^o 

)jA,J^3     wUOa     ^iO     ^J     OQ-Q^*     Joot     OuÄ-^iO     Ui^;     v.*6l     ^iO     ^J     ^-L^O.» 

.^io/;    ^^oi    ^..^^Oaa;    ^6^    ,_ioo    K-.3    )j^-/    ).J'^a£0    ^ioo    jJ  /    ..;aJ^^ 

1.  Ms.  wilh  stop  following.  —  2.  Ms.  ^^^-^v  —  3.  Ms.  n<"oi- 

and  the  gift  of  the  Spirit  that  in  trutli  came  down  thencc,  and  stirred  the 
attention  of  all  nations  by  reason  of  the  wonder,  and  tore  up  from  its  roots 
and  as  one  might  say  from  its  foundations  every  false  and  human  opinion 
that  creeps  upon  the  earth '.  For  it  is  manifest  that  James  also  was  rieh  in 
the  same  grace  as  liis  brother,  according  to  the  unerring  testimony  of  him 
who  honoured  tliem  by  one  comman  appellation.  But  somc  have  said  that 
the  reason  for  which  those  three  were  peculiarly  honoured  beyond  the  rest 
of  the  disciples  was  that  they  specially  loved  Jesus,  and  in  the  same  way  he 
also  too  loved  them,  because  of  the  virtues  that  were  in  them,  as  the  very 
wise  John  bishop  of  Constantinople  also  said  in  the  56'"  homily  of  the  Com- 
mentary  on  the  Gospel  of  Matthew,  where  he  thus  interpreted  the  words  con- 
cerning  them  :  «  Why  did  he  take  these?  Because  these  excelled  the  olhcrs. 
And  Peter  showed  the  superiority  by  the  fact  that  he  loved  him  much,  and 
Jdhn  by  the  fact  ihat  he  was  much  loved,  and  James  by  the  answer  which 
he  roturned  saying,  '  We  can  drink  the  cup',  and  not  by  ihe  answer  only, 
but  also  by  other  actions,  among  them  the  fact  that  he  carried  out  what  he 
said.      For  he  was  so  troublesome  and  burdensome  to  the  Jews  that  lierod 

1.  Gr.  (jLEyaXo^uJVw;  {dc^ovTyjaat  Tr,v  öeoVoYiotv   £X£ivr,v   t:^,v  il   oOpavoy   x.    tt];  exeTOev    ETTtuvoia;   xaievE/OetGav, 


[313]  LXXXV.  —  TO  SERGIUS  TUE  AIICIIIATROS.  14.! 

vV^o   hio/;    ^;    -Ol  .^q.^^äj   oöC^;    ooj   y/   •.l-.jöoi-X   >  niivt;    ^^Lcd    |_3» 

chA;  j-jio  JJ  jj/  .|^ji.OLio  )^.w^;I;  jjLSL.'S^söAo  ILJ.3  jjboi^:»;  jLjLJLiiaJLiaS. 
Jl->nn\M    j;ow»    ^«-^  |a-«Kio  .^^5i..^.Qj    )joi   )Kj..i.il;    jLaoÄ)    si-/    |i,  ~^°.\ 

l^oi:^  c*\  JLflQüio  vS/  jooj  jJ  .voKj/  ^^J3L>.  It-K-  jjLio  :;a^\.a  vaaL-.ia-.V; 
)iLi,^^wiwj>;o  jJ/  :JLicu«V  yooul^/  jJj  vQJÖt;  lO^J^-a  a\;  ^*JX5i  oöi  '.«^^^ 
jl  |-«»o)j  ^i  ^iv^j  ^^-^oi;j  ^^^iö  Ua-/  -.jLic^^Ji  "^JJLJ;  /«<=> 
CXA-J  t^-wj  )iV— /  |K-^;1  ia\»  -Ol  )-X^  ^«^..w^so«  ^»^  .).iCLSji  ^)jlj 
)j-Sjo  .voouio  ^-/^^..^w»;;  yooi-^ö».^»  I  *  I  y »  '»X  K-/  ^.w,.^  1».^^  .)j,.ßa3; 
6^    l^io/j    |^.V^    ^    -.vQj/    v°f^üaj;   -.vOj/    o>-,    JJj    vO<H^    ^l    i^"-^^ 

1.  Ms.  with  point  •..  —  2  Ms.  ^ov^»- 


thouglit  tliis  Avciuld  be  a  great  present  to  glve  to  the  Jews  if  lie  put  him  to 
death  »  '.  The  words  used  by  our  Lord  to  bis  disciples,  «  Greet  no  man  by 
the  way  » ^  naturally  cause  perplexity  among  tliose  who  read  the  divine 
Scriptures  superficially  :  for  greeting  more  especially  becomes  ministers  of 
peace  aiid  teacliers  of  a  bumble  disposition.  But  it  is  not  possible  for  us  to 
take  the  actual  injunction  as  bearing  this  meaning;  for  our  Saviour  is  there- 
by  shown  to  contradict  himself  and  to  be  malcnig  use  of  injunctions  which 
do  not  agree  with  one  another;  for  Matthew  wrote  of  him  that  lie  said  to  bis 
disciples,  «  And,  if  ye  greet  your  friends  only,  what  special  thing  do  ye? 
Do  not  the  tax-gatherers  also  the  same?  »  '.  How  then  can  he  who  enjoins 
US  to  greet  not  only  those  who  are  friends  but  also  enemies  prohibit  us  from 
greeting  those  who  meet  us  on  the  way  ?  Accordingly  therefore  it  is  manifest 
that  we  must  direct  the  purport  of  the  injunction  to  another  meaning.  It  is 
the  babit  of  men  to  visit  their  acquaintances  who  live  at  a  distance  from 
them,  and  whom  they  bavc  not  seen  for  a  long  time,  making  this  the  occasion 

1.  In  Matlh.  Hoin.  LVI,  1  (ed.  Par.  2%  VII,  G37).  —  2.  Luke,  x,  5.  —  3.  Mattli.,  v,  47. 


Vi  i"  ;i. 


1'  I) 


5'i  v°  a. 


IVi  LETTRHS  OF  SEVERUS.  [314] 

fS  .>a.jLjL.<3Sj  öv^cü^^^  ^j-it;  )»Q-^^  '^'^j/  )»o«  ^''^''>^^^!  -JoC^  ^1^  ^a-V^ 
jia^^X     K^j/o     -.vajoi     )K^ä..k2    yooi.:»    ^Q-*'«-^     ^)     K;:^£>    .jjisoi     '^/ 

.0001  y^>^   jK-oiSso   jK...  ^.....Xa  ^61  )L.»ioJL=i  p   .^"^.^<_s  jjo»  ^/;   )>^a^xS> 

|l^:)aitl  >o^Qi^;  -.1^»/  ""^^^N^  >£iJiij  J..30-M  ^o  :)-Ojjj  «öt  )frs.....Jü/  jlSoiCu»? 
:^^oü^  ^;  ^^°^*~*^?  .J^-~«-ooV^  )lojo"p;o  JK_.Ii^^o/  jJS^^^^O;  .VJa-.U  jlS^oi^ 
:)_oaL^;   yO^i^^^o/;   )  n»ci°>;   w^Vlo  ^1^;    JV^jL:^^   :]S^^|_>K^o   Ji^cLd  wOi^ 

^s^).JV.^  q\o  .-ya^^^Ju^Kj    )l|..i..,wXO   )  la.>^a.»^o   )laJL».jL^a.^   K_»)V^K^«   •'v^-'/ 


of  a  jouriiey,  the  greeting  of  tliose  persons,  as  Luke  wrote  of  Mary  the  God- 
bearer  that  the  reasoii  for  which  slie  wont  to  the  hill-country  was  to  arreet 
Elizabeth,  saying  thus  :  «  And  Mary  arose  in  tlie  sanie  days,  and  went  to 
the  hill-country  in  haste,  to  a  city  of  Judah,  and  entered  the  house  of  Zacha- 
rias,  and  greeted  Elizabeth  »  '.  Since  therefore  oiir  Lord  and  God  wished 
his  disciples  to  be  unencumbered  and  self-reliant,  and  that  they  should  be 
very  zealous  for  the  preaching-journey,  he  prohibited  such  greeting,  Avhen 
they  were  setting  out  on  the  apostolic  and  divine  journey,  lest  tiiey  should 
give  up  the  zeal  Um-  the  journey  set  before  theni  and  enter  upon  the  journey 
tliat  is  called  vain,  which  leads  aside  to  another  path.  For  he  wished  the 
divine  Service  of  ihe  gospel-message  and  of  the  saving  preaching  to  be 
honoured  before  fitting  human  affection  and  the  love  that  crceps  upon  the 
earth.  And  the  approvcd  Cyril  also  bishop  of  Alexandria  wrote  in  agreenicnt 
with  these  tliings  in  precise  words  and  at  length,  in  the  62'"'  homily  of  the 
Commentary  on  the  Gospel  of  Luke  :  «  Again  how  could  it  not  be  incumbcnt 
on  men  who  were  to  cnlii'lilcn  ihose  that  were  in  darkness  and  to  brina: 

1.  Lukf,  I.  ;itt.  40. 


[315J  LXXXV.  —  TO  SERGIUS  TUE  ARCIIIATROS.  145 

jJ/     .«OOI^    OOOI    '  y^..V^^    ^^Ol    OOOt    vOOul^/    jjL^CLyOl.^    jj     vCDOf^    ''^J    ^^ 
^^w^^^O;   .oioull  OfS  ^^  JOI;    yOJÖl       ^-^        o/   •.)^^.»^^K^    >«  .<3l>    ^^    .    »jLi/o 

Jjl:m  .Of.^;    .^öC^     ^j    Jj/   pö/  .vooü^    'vQ^Kj    jL^o^;    )tCi^.ioj    looi   |  JSs    jjoi 

))   .vQ^j^juj    .al^io    '^öi   ,_ioj   ^>;    K-Iv-K-,   -.'V-Q-s   j-iot^A   tO^Jji   ji.X 

jKjL.,.icLs    ),JLiaAi.    ^_^.J-pK.io    ^»    .^'^oK.flQj;    ^)K_Ao    ^_io    V-^    6l-K_/ 

I.  Ms.  sing.  —  2.  >*  in  erasure.  —  'i.  In  erasure.  —  4.  Ms.  ^.  —  5.  Ms.  "^^f-  —  (j.  In  smallei' 
lettcr.s  in  erasure.  —  7.  Ms.  "w.  —  8.  Ms.  l^-^i^o.  —  <».  Ms.  l•^-»^^. 


thera  to  the  kiiowledge  of  the  trutli  above  all  others  to  adopt  a  gontle  demea- 
uour  and  great  affability,  and  not  rouglily  shun  intercourse  with  tiicra,  so 
as  to  refuse  even  to  greet  them?  though  it  indeed  becomes  saints  together 
with  other  good  qualities  to  havu  tiiat  also  of  approaching  people  in  a  proper 
way  and  giving  greeting.  For  perhaps  it  would  liappen  that  those  who 
met  them  were  not  under  all  circumstances  un])elievers,  but  also  some  of 
those  who  shared  their  opinions,  or  of  those  who  had  been  alrcad}-  cn- 
lightened,  so  that  for  this  reason  it  was  necessary  to  give  them  a  message 
of  love,  I  mean  the  word  '  Hail ! '.  Wlnxt  therefore?  And  for  this  reason  Christ 
does  not  give  the  injunction  in  order  tiiat  they  may  Ije  misanthropes,  nor 
does  he  give  it  in  order  to  show  honour  to  '  a  refusal  to  ofTer  greeting,  but 
rather  he  tcaches  them  to  avoid  such  refusal.  It  is  not  unreasonable  for  us 
to  understand  that,  when  the  disciples  were  going  round  the  cities  and 
villages,  and  propounding  the  mysteriös  relating  to  the  divine  doctrines  to 
those  in  every  place,  they  did  not  tlien  wish  to  do  this  without  distraction, 
but  so  to  speak  at  leisure,  turning  out  of  the  way  and  making  use  of  certain 
diversions,  because  someone  perhaps  wished  to  see  a  man  whom  he  knew 

1.  The  translator  seeras  to  liave  misunderstood  the  Greok.  Tiie  Syr.  Version  of  Cyr.  has  «  \\'hat 
therefore  does  Christ  teaeh  by  this  also?  He  did  not  ordain  that  they  should  bc  rüde,  nor  Ihal  lliry 
should  honour  ». 

P.vrR.  OR.  —  T.  .\iv.  —  i'.  1.  10 


y"  b. 


14G  LETTERS  OF  SEVERUS.  [316] 

vO-JL-atJLj    \i    JK-ötSs     'jiojo^;    :)K^-IS.;    )la^-^a.>>.5;    \.icl    vooi^    jooil 

•:«yO,-..)j  jK-X-w^-.^»  jiaaLi'w^  ■.^^^jl^K:^  lloau.»..  jJ;o 
i.xxxvr  r^ircL-T^    rdlaivÄn    ^a.^ajL':>    t^^t^t^    ^    caL:>    oä    coL-a 

:).2l^;    ),l«  Vi  .;    )~^^^    |i.t^pa\    yO^o'^i    y-^-^o   '• )  -*•■»■  *-^  >^ojl<  yoC^o  ^po 
'^Äj-iCL-o    |)-io;    oöi    ).i .  ivi\    ^a^ol^wJu^;     :~JL^Vo»    JJÖJ;    j)L,xCi.flO    yOjo»J;o 

1.  Ms.^  for  »•  —  2.  Ms.   sing.;  gr.  ueya/ojv.  —  3.  Ms.  ^^ao»-©. 


and  his  friend,  and  afterwards  spend  the  time  proper  for  teaching  in  gluttony, 
not  in  urgent  things.  Accordingly  he  says  tliat,  showiug  unencumbered 
zeal  l'or  the  divine  procianiation,  tliey  shonld  be  sure  not  to  give  attention 
that  does  not  profit  to  t'riendships  (but  rather  that  which  pleases  God  is  placed 
hefore  cvery  thing),  and,  while  employing  acts  of  courtesy  that  cannot  be 
impugned  and  do  not  occupy  attention,  to  givo  close  attention  to  the  apo- 
stolic  liiusiiiess  »  '. 

LXXXVI.    Ol-     TUE     S.VME    FKOM    THE    70'"    LETTER    OK    THE   6"'    BOOK    01     TIIOSE 

WHITTEN    M'TER    BANISHMENT,     WHICH    WAS    ADDUESSEI)    TO    SeRGIUS   THE    COUNT 

AND  arrhiatros'-. 

r.iu-3s.  As  to  (he  fact  Ihat  our   Lord  and  God  Jesus  Christ  appeared  ai'tcr  tlie 

Resurrection  to  l'etor  and  John  and  iheir  companions,  and  commanded  them 
to  cast  the  net  on  the  right  side  of  the  ship,  and  to  catch  a  mnltilude  of  grcat 
fish,  making  up  the  number  of  I ;"):},  l"]  say  in  brief  language  that  its  mcaning 

1.  Comni.  in  Luc.  (Syr.),  ed.  Cluiijüt,  [i.  238.  Nol  cxlanl  in  Gicfk.  —  2.  'l'lils  twlract  to  •iKinoiii-  ' 
(317,  1.  iilt.)  Is  piiblishcd  in  Grcek  in  Gramer,  CmL  in  Luc.  et  Jo.,  p.  'lOT.  whrrc.  il,  begins  :  1.  itpo;  ilEpy. 
öp/iSTiioxoTtov  (sie)  iniaxoXf.c  To  o'i  to'j;  Trcpi  II.  x.  1.  [icTii  Tr,^  äviTTOCTtv  EnijivjvTo;  aÜTot;  Toü  O.  x.  -intTipo; 
ifl[j.<5v  I.  X.  X.  ■npoo-KzaUTOi  ßaÄiiv. 


[317]  LXXXVI.  -  TO  SERGILIS  TUE  AKCIIIATIU  )S.  1'.7 

^   jpoi    );oio  .oj,    jj   ^^io   r~^<^  o-JJ    ^-^    t^  ).-IS^  ocH.^;   ^o-Ii^^o/ 

^^o(!^  *^^Wo  — 7^!®  IM   ^o»^  »^  -Jo.oi  j'Otoj;   U^^o  yoy^a  1^3»  ^-j   r^ 
)jo(  )J!Slb^^  .opcLA   )^,;   |l^j.ia\  p  ..)-i.2Jo  V--^  jutoie  .U*^  );ot  ^^!%>*,^oo 

^;     JJÖJ;  .j^Q^jL^   ö«-.)^/    )J^MT"=>  ^^^^?  )»^^   r-^!   >-•/?    ^öl   •^♦-•— /  )l^Q-flO; 
^^;    .)ij-...wCO    jloj-fc^sQ^    ja-*io    :)J.-io;    ooi    ^^    \.i^x.ya   :ot-.,U/;    ^-2^oi 

1.  Ms.  sinff.  —  -J.   Ms.    I^aj- 


is  this '.  The  gospel  related  that  that  iiiylit  after  toiling  o-rcatly  they  caught 
nothiiig  whatever;  aiul  tliis  narrative,  wlion  transferred  to  spiritual  and 
suprasensual  subllmitv,  suggests  to  us  that  before  oiir  Saviour's  coming  there 
was  night  in  this  worhl,  for  human  afTairs  were  devoid  of  tlie  knowledge  of 
God,  being  devoted  to  thc  Service  of  gods  i'alsely  so-calied;  biit,  when  a  kind 
of  risingand  da\vn  of  light  took  place,  when  oiir  Saviour  came  and  rose  and 
shoae  upon  those  on  eartli,  like  a  'Sun  of  righteousness  '  (this  the  divine 
Scripture  says^),  then  the  apostolic  net  was  let  down,  and  made  a  great  catch 
of  men,  and  for  this  reason  had  the  riofht  side  allotted  to  it.  For  Moses 
and  the  prophets,  when  tliev  let  down  the  fishing-net,  during  thc  past 
night,  caught  the  people  of  Israel  only,  while  these  often  jumped  out  of  the 
net  and  served  demons,  and  '"the  present  state  is  understood  to  be  the  same 
as  if  they  had  not  been  caught'.  Whcrofore  also  they  '  left  for  the  apostles 
the  most  honourable  place  on  the  right,  while  they  themselves  occupied  the 
left  Station,  which  according  to  our  custom  is  inferior  in  honour.  But  in 
respect  of  the  fish  which  were  caught  the  number  100  shows  thc  great  niul- 

I.  ür.  üi;  Ev  Ppa'/£i  :fpä5ai  zxv-rr,-/  l/^ii  ty)v  oirtÄudiv.  —  -i.  Mal..  IV.  i.  —  -i.  i.'m'.  iv   i(jo>  toC  [iTi&'z  TiOripäiOoti 
TÖ  Tiapänav  vooij[j,evov.  —  -i.  Sc.  Moses  and  thc  prophets. 


L  XXXV 
K  38  r 


148  •     LETTERS  OF  SEVERUS.  [318] 

ooi   |i .  1^  ^oioJ^/    t~«-^  ),..N yi «.^  .|..«X^.>.^;    v^ö^    Ksl^^^   yCuJ^^^o/; 

"«.aIo  ^^  >  «\>l;    •V-^/   r^  ^^o'^  M^o;   )~3^^  ll-^o^ 

acn  rdincuJ  rdirjTvx  (sicj  r^^q*s-n  r^oL  rdjco  ^  rdx-cn 
.u3r^:>  ca^ci.&l!nn  «cv^^ix  (sie)  ^^vu  ^cncu^uLT^  ca3T\ 

1.  Tlic  rest  it;  lost  on  accounl  of  a  lacuna  in  Ihe  ms. 


titude  from  the  nations  who  were  cauglit  by  the  prociamation  of  the  gospol ; 
and,  wlieii  Israel  did  not  succced,  the  teaching  of  the  gospel  seized  that 
which  is  perfect;  for  the  number  100  is  perfect,  being  composed  of  10  timeS  10. 
Wherefore  also  our  Saviour  likened  all  rational  creation  lo  100  sheep,  saying 
that  99' 

LXXXVIl.    Ol'     THE      SAME     ON     OUR     LoRd's     SAYINO,     «     I     WILL      NOT      MHh\K 

WITH  YOII  IIENCEl'OIiTH  OF  THIS  PRODUCT  Ol'  TUE  VINE  TILL  TUE  KW  ON 
WIUCII  I  SH.VLL  DIUN'IC  IT  ANEW  WITII  YOU  IN  MY  FaTHEr's  KINGllOM  »'; 
FROM  THE  60'"   LETTER^   WHlCli    \V\S    MiDRESSEn   TO   LeOATIUS   THE    PRESBYTER  ' . 

But  the  Yvord.s  spokeu  by  our  Saviour  to  the  disciples  at  the  instilution 
of  the  new  and  divine  mystery,  «  I  Yvill  not  drink  henceforth  of  this  product 
of  the  vine  tili  the  day  on  whieh  I  sliall  drink  it  %vith  you  new  in  my  Father's 
kingdom  »   are   explained   and   interpreted   in   Iwo   ways.     John    bishop    of 

1.  Mallli.,  XVIII,  12.  llnc  llic  ms.  brcaks  olV.  —  2.  Maltli..  x.wi,  2!).  —  :t.  Tlie  n-f.  Id  llic  Imok  and 
serics  seems  tu  liavc  lalhni  mil,.  —  'i.  J'robably  tlie  Leonl.  of  S.  ],.,  i.  .■>.  'l'lio  cxlracl  down  to  "says' 
(p.  319,  1.  10)  is  publislied  in  Gi'eek  in  (li'aincr,  Cal.  in  f.tiv.  el  .lo..  p.  Im.  wUltb  il  bogins  :  Ttpb;  Taüta 
4noxpi'v£Tai  I.  6  iitiaf..  Avt.  Ttpb;  A.  izgtao.  ypiqswv  oOtu.  Toüto  omXyjv  xriv  «TtöSouiv  lyii  x.  n^v  ilriyrimv. 
'O  |iEv  Y-  i-tM-idtoi  Ti);  KIl.  Eitiox.  I.  From  '  Uic  new'  (p.  319,  I.  1)  lo  the  same  poirit  it  is  also  in  Mai, 
rVrt.s-.s,  Ami.,  X,   'i'.il  in  a  sliurtcr  and    lianspdj-cd   lurni. 


[319]  LXXXVII.  —  TO  I.EONTIUS.  IV) 

mOIoIS«^/;  po/  o'oi^  :>m.«\a£iLjL.i.^OL^foo  f>;  )°^  nm  .ol  t»*.^  .  n^  ,—1^0^ 
^  .-^K^l   wOio^JL^o^l  ^CL^   |Kj)eL..^o   ^1^   ^:x?;    oöC^  -.l-m-s;    l^-r^   l  ,^*^ 

'j-fldSj  ji^-.  ).-)S.jLio;  .po/  )^p  ^^^ioj  Iv^oj-iCLi  jK-öi::^  "^Si^ictio  '^j 
.j-oojij    jiajLSwiojs    loKm-ioo    ^-l^j    oöi  .-j-iotSs    jjjscLflOj    l-uJb«»^ -.s-CHots../ 

.)L.va^  ^-io  ^1 » 1  m  I  .jjLDoi  ^^o«.^  J^/j  :''JLta^.^oj  JI."f>  'KjL^  ^-^ot^ 
j-«j»aiaj  t-.^  I— p  .)La-.Ki.  oöt  ^io  jL^  ^^?o  •.^.-Uro.Sa^  ,^i6  |^oi 
;K_3    .;oo)-3    OL^;    jooi    «cxoK^/    ).ÄL3a^i    ).m3a^    .jj/    Vio/o    .)j/    s^po;^ 

1.  JIs.  ^-  —  2.  An  erasure  follows.  —  3.  Ms.  <^m-  —  ',.  Ms.  U^a-  —  ,5.  Ms.  ^-la^..  —  G.  Ms.  pl. 


Coustantiiiople  says  that  tlie  new  drinking  of  tlie  cup  is  tliat  occasiou  on 
whicli  he  drank  witli  his  disciples  after  the  Resurrection',  thereby  coufirming 
tlie  natura-  of  tlie  body  whicli  rose,  and  eradieating  the  profane  notion  ol' 
phantasy^;  for  the  holy  Peter  is  related  in  the  Acts''  of  the  Apostles  to 
have  Said  to  Cornelius,  «  Us  who  ate  and  drank  with  him  after  he  rose 
l'rom  the  dead  »  ^  But  Gregory  the  Theologian  in  the  homily  on  the  Passover 
says  that  the  new  drinking  of  the  cup  is  fthe  revelation  of  the  divine 
conceptions  that  shall  take  place  and  is  expected  in  tho  kingdom  of  the 
heavens",  when  mirrors  and  riddles  are  done  away,  and  the  siglit  face  to  face 
is  revealed,  as  tiie  divine  apostle  says '.  But  it  is  fitting  that  I  should  quote 
to  you  tliese  words  of  the  doctor,  the  contents  of  which  are  as  follows  : 
«  We  shall  receive  the  Passover,  but  now  symbolically*,  and  a  Passover 
that  is  more  plainly  revealed  liiaa  the  old  onc  (for  1  am  hold  enough  to  say 
that  the  legal  Passover  was  an  obscurer  symbol  of  a  symbol) ;  but  a  little  later 

1.  Gr.  adds.  ex  vExpüv.  —  2.  Gr.  vaöv.  —  ;i.  Gr.  5i),o6o:ia;.  —  'i.  irpä^i;.  —  5.  A(-|s,  x,  'il  ;  Ju.  Clirvs.. 
In  Malth.  Hom.  lxxxii,  2.  (ed.  Par.  2",  VII,  884).  —  ü.  Gr,  triv  iv  t?)  ixeXXoücrr,  x.  itpoo8ox(o(i.E'v^  ßaciXsia 
TMV  o-jpavwv  TMv  Ssitov  vo-ri|iaTwv  EnyiYYs^|J.£vwv  {I.  lTiT\yyE).\i.vn\y)  yjiiiv  aitoxa)i'j']/iv.  —  7.  I  Cor.,  ,XIII,  12.  — 
8.  By  omitting  en  tlie  ti'aiislator  has  lusl  Uie  poini  of  Ihe  seiilence. 


:18  v° 


LXXXVllI 

E  29  !■"  b. 


150  LKTTERS  Ol'   SEVERUS.  [3201 

V-«»^  jlt—  .-Q.-K.  l^^))oou>  jjio«;  ^ji^ot  ^  .3l^:>oo  ji-^  t-3  -l-^/?  lioaL^^^CLs 

^-AoCS.    K_,)~:x^    ^«^oo  .vSLi^io;    oöi;     jlaxaiv^oo      öv-K-,/    V*-^   jtC^aaJLio 

>  .Vy>A   .  Nrt;    ^^Oi^)    jooi    ^Ki.    ^   oolo    .w^:»/;    ou--3>    t-^ti./;    •.  öi-I^/ 
Lo»  -.^oa/ji    «X    K4    \ts\Q.s[^    J^i    .)ooi    V^/    j^üa^l    1q.\  -.^^iaj 

:|.-J>aji^j  ^/     .SL^^^ll  ^;  oöt  :)— ^-Xa  '^io/;   jJLi-/  :)iaio  )>-*J   )Jj   ^^Kji/ 

1.  Jis.  w^^.(-  —  2.  Ms.  sini».  —  3.  Ms,  >-w  -.^asN. 


one  that  is  more  pcrl'ect.  aiid  purer,  when  the  ^^'ord  shall  drink  it  new  with 
US  in  the  Fatlier's  kingdom,  revealing  to  us  and  teacliing  us  tliings  that 
he  has  uow  showu  obscuiely;  i'or  that  which  is  now  made  to  appear  is 
always  new.  But,  what  the  drinking  and  enjoyment  is,  it  is  ours  to  learn, 
but  his  to  teach,  and  to  slio\v  tlio  matter  to  his  disciples.  For  even  the 
teaching  is  the  food  ol'  liim  \vho  teaches  »'.  And  very  well  did  the  Theolo- 
gian  give  expression  to  these  words ;  for  our  Lord  also  reckons  our  profit  his 
own  food  and  drink;  for  thus  also  he  says  in  the  gospel,  «  My  food  is  to  do 
my  Kather's  will  »■;  and  again,  when  he  Avas  about  to  speak  to  the  men  from 
Samaria,  he  said  to  the  disciples,  «  1  have  food  to  eat,  which  yc  know  not  »^. 

LXXXVllI.  —  Of  tue  SAME  FH0M   tue  69"'  letter  ov  tue  4"'  book  of  tiiose 

AFTER    RANISHMENT,     WIUCH    WAS     MIliRESSEI)    TO    SeRCIIS    RISIIOP    OF    CyRRHUS  ' . 

519-38.  But,   since  your  saintliness  askcd  with  regard  to  l'hioch  and  Elijah,   of 

whom  one  was  translatcd  that  he  should  not  see  death,  as  the  apostle  said\ 

1.  Or.  XI, V,  23.  The  last  sentence  riiiis  :  Tpotpri  yoüv  eariv  i]  8t6a?i;  x.  toü  Tplifovtp?.  —  2.  Jüliii,  iv,  3'i. 
—  3.  Ibid.,  32.  —  4.  S.  L.,  V,  LS  p.  121,  198;  M:insi.  VIII.  817;  Mich.,  p.  2fi7.  —  .^.  Heb.,  XI,  .'>. 


29  v°  a. 


[321]  I.XXXVIII.  —  TÖ  SKKGIUS  OF  CYRRHUS.  151 

In      ..  ,     vv  ,  •/Q0a-ScVJ3T\ 

■  >?>  ^~^i./    I  .>fi  »\;    y-l    w;    j-^       ^;  )-C§^  .-«-.jKIi./  ^  ^qjl-*;  .-j-^öti 

.-^.k^^oi   y.-»/j    )toL3o^:5  vOOt_.)^-/;o       ^ooi-lS.— ./;©    .^^.«^^»o  :)ooi  jK^-lKio 

•  .vOoC^   ^JlI    \.siot   ^io   )jOl   ^/;        -.yOOi^      jot—iol     l-o-ioJi;     oö»    joi^ 

)oü^  p  .)jLa\cba\  o  im  I   )1  )loiv>  .ot  ^».^^  ojotKxo/;   vOoüSwS  ^-^oio  Joi^jJ 

1.  Ms.  sing.  —  2.  Ms.   «»fi>»J-  — 3.  llere  Ihe  text  breaks  off,  l'oi'  f.  33  lias  no  connoxion  wilh  it,  and 
a  leaf  or  inore  must  have  been  lost. 


wliile  the  other  was  cauglit  up  towards  heaven,  if  they  will  undera^o  the 
common  death,  it  is  iucumbent  upon  iis  to  state,  in  proportion  lo  the  small 
eapacity  whicli  we  possess,  tlie  things  that  have  reached  onr  comprehension 
from  the  teachinff  of  the  fathers.  It  is  believed  therefore  accordinff  to  the 
testimonies  of  the  divine  words  that  Enoch  was  tran.slated,  and  Elijah  was 
caught  up  towards  heaven,  and  was  carried  by  the  air',  and  that  they  are 
alive,  and  that  they  are  in  such  places  as  God  knows,  ^and  that  he-  bestowed 
upoii  them  such  a  marvellous  translation  hence,  and  that  tliey  are  in  a 
mortal  body,  having  not  yet  received  the  blessing  of  immortality.  For  let 
US  agree  with  Paul  who  says  generally  of  all  the  holy  men  who  pleased  God, 
«  And  all  these  to  whom  testimony  was  borne  through  faith  received  not 
the  promises,  God  having  foreseen  some  better  thing  for  nur  sakes,  that 
they  might  not  be  perfected  without  us  »  ^     And  it  is  manifest  that  perfection 

1.  äiip.  —  2.  A.  V.  (M)  -who'.  —  3.   Heb.,  Xl,  3'.l,  40. 


V  32  V 


2^1  v°  b. 


ao  r"  a. 


152  LETTERS  OF  SFTVERUS.  [322] 

.)ia~-kjuJio  )l.ola-.io  |lj  )ju3ol  y/  )J  /  ..öu)^-/  )JV— /  ^»^^  jJo  )iot-oa^i  ^j 
^fJL^  -.öul^/  JJLSOI  ^;  )fO|;  .j.-'^^^<=>^;  jln'^Nvi.s;  .-o'l.^  jJ;  IIojlQJl^  jJo 
)f.:^).^a-3  .sin  »\o°m  «  ^>JL^.coa.o;  j^a^ixis/  jooi;  oöi  ^i  ..o  .  wmoV^  ya.»'\»,o 
^f     JJJL,^»  .v^J^oo  ^^<^o«  ^  .)<->t^3^  loL^;   l^'f^/?   J'Q-«Q-3;    ^Vlo  .  .ym\i 

)J/  »Iviiflo/  )jL.|-:»o  .^;M^^  U-^^l  •.^■«■^  ^^A^^;  ooi  y/o  .).^/  jJo  ooi  )Jo 
.)J»K^  "Of.^/  OOI  wC:^>^l/;o  ).JOi  t->~.^  uuKji/;  .ojaiXJ  ^^^oC^;  oV^K^  ^^ 
i_.K^  V-*-«^  y°f^^  .oSlcoo/  ^-.2Lio  jJ  .voow.^-./  U^L^l  o/  yOoi^K../  ^j  ia-/j 
po/  |.ia.^ol  )jL3^i)0  OOI  ^  ^-j  OOI  .^V-io/  jJ  ^-ot-^i.  If^?  ^-*^oi  ^^ 
).^wi_.CS.*;  |.^eL.,vK^  ^^^  .•)  .  m^>xQj/  «iv^o;  )^t^^^  vCQ..«\a2LL^>^>jL^  coo  n  ^ 
oC^;  JL^oo^  ''füo  .oi\«.^;  )jf.^o).^o  yV^iOLJs  OL^^ik^l/  uiJlyi/  ""^wk^^o  -'V^/;  o6i 
^o^-A  V»  I  HO   jiöutf   K.«    1  \   |i/    jjxl^^   oo|0   .jooi   «oioK«/    l;ö|.^;   l-iV^o;; 

1.  Ms.  sins;.  —  2.  Ms.  ^»^  —  3.  Ms.  .=  •  ' 


is  notliing  eise  except  a  state  of  iuimortality  and  glorv,  and  impassibility, 
that  does  not  grow  old,  in  tlie  kingdom  of  heaven.  That  tliis  is  so  is 
confirmed  by  John  also  tlie  wiso  in  the  Spirit,  wlio  became  bisliop  of  Con- 
stantinople,  in  the  22'"*  homily  of  the  commentary  on  the  Epistle  to  the 
llebreM's,  where  he  givesthe  following  teaching  :  «  But  man}'-  inquire  whither 
Enoch  was  tianslaled,  and  why  he  was  translated,  and  why  he  did  not  die, 
neither  he  nor  Elijah,  and,  if  tliey  are  still  living,  how  they  are  living, 
and  in  wliat  form.  But  it  is  superriuous  for  us  to  inquire  into  these  things. 
For  that  the  one  was  translated  and  the  other  was  taken  up  the  Scriptures 
stated;  but  where  they  exist  or  how  they  exist  tliey  did  not  go  on  to  say; 
for  they  do  not  say  anything  beyond  -what  is  necessary  »'.  And  the  same 
doctor  delivered  an  expository  discourse  in  Constantinople  in  the  church  of 
Marth  Anastasia"  about  tlie  saying  of  the  apostle  who  says,  «  Henceforth, 
my  brethren,  be  strong  in  our  Lord  and  in  the  power  of  his  might  »■',  and,  it 
being  the  day  of  the   actnal  commcmoration   of  the  martyrs,   and  the   king 

I.  In  Kp.  iid  Heb.  Ilom.  xxii,  8(ed.  Field).  — 2.  In  IhfiGrook  Ulle  il  i.s  (^illedlhe  church  olS.  Thoma.s. 
aiiil  llic  bibliral  citation  and  the  nienlion  üflhe  marlyrs  are  absont.  —  s.  Epli..  m,  10. 


[323]  LXXXVIil.  —  TO  SERGIUS  OF  CYRRIIUS.  153 

y\  ^N"  .o|!b>.   1^/   )->5aA  ).JOi;   -.ooi;   ouoJOJi   «1^  ^^  V^/    j-^a^ol  .jL^^et^o 

^^io  ..aSx  ^^o«  ..).xi.Jiaa\  o«^  )ooi  ,_2Jiw  |JSocl*.äo  )l.Q.io  ^^>^^io  l-ict^oi 

.^^»»^-io  ^j  ^i— 3  J--^-^  i^°  r:^  )L-^aXL^>  .^\.io  )toa*J5  ^^:&>^io»  oöi 
^/  ^cDo^o-^o  .la.^&-i;  ot..n  ^-».  ]J  Joot  ^-»^oi  iK^  V^?  ^~*'^  ^OJI^J^ 
01.^0^1  "^^^  -.looi  wm^Kjl:^  jJo  .)lo.:>o  \\„,^  jj<  ^cxju.  ^u)^/  )lai^o.>ou>; 
.oi,_2l^  ^*ip.  )Ia.>^o  |J  ~^io  ol^  .la^aj;  om^aji  jJo  V-*-^  o|.-<i.lJi  .joi!^  )ooi 
jAo-^io  jj  ^  a\o  .l)Lio  jj  p  ^  ;Kjiio  jJ/  .)^:^--^\  IVJU  jJ;  jJLi-./ 
Ipö/;     SL-/    w«KÄio    ySi    .^aji     )L:L-«j    ).-«fcs.io    JIq-k^o     jt-,^-^    |l/     .^oiofcs.-/ 

1.  Ms.  -toi-  —  2.  Ms.  ,«• 


having  comc  to  the  martyrs'  chapel  and  withdrawn  before  tlie  sermon,  lie 
delivered  a  discourse  after  the  king's  departure,  of  whicli  the  beginning  is  : 
«  Blessed  is  God  for  the  greatness  of  the  power  of  the  martyrs,  for 
yesterday  they  drew  the  whole  city  with  the  queen,  and  to-day  the  king 
with  his  soldiers,  with  great  reverence  ».  And,  when  in  this  discourse  he 
was  explaining  about  death  and  the  resurrection,  he  gave  this  teaching  : 
«  Since  therefore  the  fear  had  increased  and  had  shaken  the  raind,  see  how 
thereafter  ho  introduces  also  the  hope  concerning  the  resurrection,  a  dark 
hupe  indecd  and  not  clear,  Iiut  still  he  introduces  it.  For  Euoch,  who  came 
into  being  after  these  things,  he  did  not  allow  to  die;  and  Paul  says  that 
'by  faith  Enoch  was  translated  that  he  might  not  see  death;  and  he  was  not 
found,  because  God  translated  him'.  For  he  translated  him  and  did  not 
allow  him  to  die.  He  did  not  yet  make  him  immortal,  in  order  that  he  might 
not  do  away  the  fear,  but  he  reraains  without  dying.  And  he  is  not  immortal; 
but  he  gave  continuance  of  Ute  in  the  mortal  body,  opening  up,  as  I  said, 
obscurely  the  hope  of  the  resurrection  »  ' . 

1.  Ed.  Par.  2%  XII,  474,  477. 


»l  !■'    b. 


154  LETTERS  OF  SEVERUS.  [324] 

Lxxxix         (sie)  TSlpo^x^uioAJto  QocujcCnrsf   i\al   r^nardfio   j'iiTa'n 

),  -  ^^   O^s^t Ot  .  .  .  vQJUllJ^-J    ).XOQ.iCULS  :a^^^  |,flOC>>flJL3;   vQj[ö|o 

U . . .  |j^ju-.[^o )  [K^x^c:^  .-usi^i/ Vj.  . ) . . . .) 

vooi— .K..-/;    vQ~l6|    voo«  .  .  ;    ..)v--_io/    K-. äo I-«^^ 

)l ts K_.)j)_3;     v-öt    I jNJüwJ-^IisJse    [jl2uo     |^[jsl^] 

|1 )-M.jk  |jLio;   |.^cu^  ^,-0  yO>oc>n[j];    ^^^J^   )_K.*ltoo 

^e ) W.ÖU3  ^  .  .  )ts.Ä>o  )lQj[v]£Q.ifcoo    '"^jj;  .  .  jJ^  .  . .  jioJJJ; 

...» *^^      t-wISj      ]y^U>     )t-M>0      •r^-J |Ja    .   .   .  I    .  .    . 

)o(.^;   )la_JUiw;oK_jL.iCLS   ©».aj  ) yo ^;l)S>_io  oitoöa^^jsj 

lo',-..'=>  %  -^o  . •) ,« J. « •>  [ oot  ] )  eon  vi  l\  o^.^;o J-^clmOS  ^  ...  .1/  l^)V->  ... 

yOjÖl^     .-y/     .    •   OÖI     ...    iO  .   .   .   .   JOU^JJ "^U> /     )K2^w-J 

^^  .-ca-Söil/  .  .  .  1^  -)  «v>  v^  I j..^  con  VI  1    )  .  .  .  ^;  ^; 

JL-If— OÖud    ''^^-^;     yO-lÖtJ^O  J^)    «Kl   V>    I;     yOJOI 


LXXXIX.  ■ —  Ol-    Mau   Severus   to  Ammonius  tue   scholastic  of  Bostha. 

.-iia-3s.  For  Paul  says,  «  [Those  who  sinneil  without  the  law]  shall  also  perish 
witliout  ihe  law;  [and]  those  who  siiined  in  the  law  shall  also  bo  judged  in 
the  law.  »'     every  created  tliing good   and  evil 


who  are  creatures  and  a  rational  soul 

'shall  stand  before  the  judgmenf-seat  of  Christ'" 
[shall  give  account] '  für  all  the  contempl  and  .    .    . 


renounced  the  recognition  of  God 


n* 


and  that  they  kept  the  natural  law  and  in  piety 

lived   ....   according  to  the  law  from  among  those  who 


aecording  In  the  law 


1.   Honi.,  II,   12.  —  2.  Id.,  XIV,  10.  —  3.  'l'liis  is  the  sense  ie(|uire<l. 


[325]  LXXXIX.  —  TO  AMMONIUS  THE  SCHOLASTIC.  155 

.)  .  . .  ]J;o ^So  .  .  o  .  .  .  1;    yOJÖi    ^^   .-.  ,  .  ^  )_i^^ö/ 

V-^  .  .  .  o|.I^  ooi  vr>   '»■ji.   )i,o;o|.-£D  jJ«   a^  ^~^-^  '^^ 

1   jK.iw^  la^..^Ju3   ^  .jooi   JL^QJL^   jlojx^^j    Iql^    )  >  r«'  I  ^\ 

^];   oo<   .JV^si  vf°^!   ^°<    y-*/   v^?t-'!   I-*"'"*-'^^   yC>oi^va\  ^^    j  sQ  'tt 

yQL^K.CQ.J     .'vOOU^s-»/     jL*^»^     t^S;     loOl    )     .    .    ^    yOO«^^')^)  

yQ,-iM...s»J;     Q^^^i     vQ-JÖi      la2^     ).^jf-2o     l^cocL^a-S     ot-^/i    ^aI^oi    JL>ö..a] 

)ot^     loA    vQJLSU     [)KJi^.^J>     ^"^Ol    ^iO ]      jÖi^jJ?      >-/     vOOJIi». 

sO  -^tl    jl    ^.So  .[yooi^j;    jK^VojLs   yO^jjj;    j-M^ö^  yOoC^a^   oxol^   >   »•,.«  i^; 

[jicLi]^  Hot.[-,]o  )_fcÄ[;]oi  ^  )oo(  jiio  ^  .jVl^  [»-Küo  )jLÜjo  )i::^0)o 

Ol   .  ,  .   ]o6t    .-joi^^    ,— ,  .  .  .        ^_./ yOOl.^^-.; 

vQJÖfO   .Jl  ....  iciio  v-oioK-./    .  .  ; \j    \ji.\xX.\j[^ 

o  .  .   _<^io !:»    lo  .  .  jfroo )lo K  .  |;o 


)Sv io    )K-iO 


and  tliose  who the  gospel-coraniandments 

from  among  those  wlio 

For  neither   diJ    he  leave  liimself  without  witness 

.   .   .made  men  perfect  towards  rigliteousness,  since  [he  permitted  .    .   .  ] 

all  men  in  freedom  of  will  to  walk  as  pleased  them,  but  he  .  . 

that,  being  rational,  they  should  understand  [the  words  that  Paul] 

and  Barnabas  [said]  to  those  who  wished  to  sacrifioe  to  them  as  gods  :  « .   . 

turn  [from  these  vain  things]  to  the  [living]  God  who  made  heaven 

and  earth  [and]  the  seas  [and  all  that  is  in  them,  who  in]  past  [generations] 
permitted  all  nations  to  go  [their  own]  ways;  and  that  without  [leaving 
himself]  without  witness,  in  that  he  did  good,  since  from  heaven  [itself]  he 
gave  them  [rains  and]  fruitful  [seasons],  iiUing  their  own  [hearts]  wilii  food 


and  gladness  » ' 


1.  Acts,  XIV,  15-17. 


er.  v°. 


XG 
Q  58  V 


V  (111  1- 


156  LETTERS  OF  SEVERUS.  [326] 

.  ■  a^CL^vA;  )lSs„.yJC)a^cvj     jl K ; 

♦  |;oi    jlai»^   ^-io   ^^^   vooou   -.o^.«^    |1    vOoCS— ;    )jl.q-s  jJ  ^^   jjaAiC^o 

«CHQ-UL-sl     jJ     .-«^     t-=^*-     )^l-_3     ^iO  ^*  \ 

II         ik  V  II"  »/rslulyiLxjocua   i^<^l•a 

K^JV'l^  -.l-^W  %  V ^^^^-aouK^  U~^i  ^,  ,.\  fTn°>;  vOJÖi  ^^)  )j^/  )t  «mo/  0/ 

yO  '^V'oi^J    ^A^oio   Joj^jJ    ^)_*Joi  ^^IKio;  V*->^  ).--^t.ia.\  .^_a\Kio 

)_._3a^>-*  ^_io;   vQJÖi   Q^o   -.jLi^^  ..OLjLL-)L.2i^j!aio  1^^  j'^^JLcQ.3;  )^)Jb  ^ 

jJjV^i  )  1 ..  I  n;  w^^/  -'l-^V^;  )t~*-^^-oo  .3^.^  .^i  nV)    jJ    )  1 «  m >n\;    ^^/o 

1.  Mj.   *a3. 


porformed  iinla>vful  deeds,  and  from  lack  of  perceptioii  did  not  knuw  tlicir 
own  Maker,  sliall  he,  bereft  of  tliis  grace'. 

XC.  —  Of  tue  SAME,  riiOM  tue  letter  to  Co^■STA^•TI^"E   insiior  of  Laohicea', 

AN    INTERPKETATION     OF    THE    POINTS    STATEI)    BELOW. 

513-38.  ^'^11  i^sk  therefore  wliat  is  tlin  meaning  ol'  llie  divine  command  whicli  is 

contained  in  tlie  law  tliat  was  given  through  Moses  and  says  :  «  if  tliou  make 
nie  an  altar  of  stones,  build  tliem  not  hewn;  for  thou  hast  laid  thy  hand- 
tool  upon  it,  and  it  is  delih^d  »  ■'.  By  '  hand-tool'  he  designates  the  instru- 
ment '  of.iron,  the  ax  or  hatchot,  tliat  is  wielded  by  the  hewers.  For  he 
reckons  an  allar  fashioned  of  liewn  stones  to  ho  aboininable  and  does  not 

1.  A  Greek  exlraol  rroiii  a  Irltor  In  A.  Ihc  srliolaslic  is  |iiiblisheil  in  S.  ^•,  N.  C,  I,  11,  177.  —  2.  H. 
1...  p.  1117.  21'i;  Marcel!.,  anii.  510;  Zaoli.  Uli.,  VIII,  v;  Mich.,  p.  2GC;  P.  /,.,  LXIX,  23:  Mansi.  X, 
1117.     He  is  porli.  \hc  C.  of  Josli.  8lyl..  XLViii.  LV.  i..\xiv.  —  3.  Ex.,  xx,  25.  —  i.  öpyxwi. 


o. 


271  XC.  —  TO  CONSTANTIiXE.  157 


^;     J^     ^*5!>>O^.i0      ...^oLo     ♦yOOt-.)^/  ^\oi  ).>.;/  ^;    )v)^i  .l.£a.B<x^  ooi  ^^; 

.  N^    ^oi:;K_^    K_.)Jl.l2;o    :^o(Jl3j  ^'j-o-s^  jt-o-^^o 

^^^;  )..jLa  1.3;    )Kjljl>^3  jK^ä...yi.3o  K.^jjL.010  ^oul2ü    lo^,   ^:^«   \^\^ 

y!S>..3L^po;  '^^ot-3^  V^l^.-yi  .  fiv  ^öi    Ja-wi.|ioj    :|_i.i/    ^io  ^otl-l^oo 

.•~  Ji^-flQ.3K.iÖl      OÖt     ^/o    .•)^O^sÄiO  •.^^;     I-ILÄJ;     jKjÜLO    )  K-3lJL-^SCLJ9i 

»aIhSj    t-"-^    j-^si-»/     ■"'^  -^=''^°    •••l^'Ot  •jjK.äio  |.^dVcl3o  j-iJL^o/   |;l.a^ 
),  ,..  -^^vi    -.yMoV^;    jKjL^a&l  ^'^N^oo; 

1.  Ms.  r^ovaj-  —  2.  Ms.  ins.  |M:=*--m.  —  :.i.  M.s.  -^t-»- 


accept  it  as  being  a  defiled  tliiuy.  But  tlie  symboI  tcaches  that  fruits  that 
spring  by  nature  itself  from  the  earth  are  more  pleasing  to  God,  wliich  shall 
be  offered  to  God  upon  the  altar  rather  than  those  that  arc  gained  iiy  thc 
rapine  and  violence  of  war,  which  are  the  acquisition  of  iron. 

(And  (tfjain.)  But  the  symbol  of  the  law  introduces  to  us  also  another 
tliought  which  is  akin  to  this  and  edifying.  The  altar  that  was  built  of 
Chance  stones  naturalh'  produced  by  ihe  earth  establishes  the  fact  that 
God  is  pleased '  by  the  simple  Impulses  and  natural  thoughts  that  are  in  our 
soul,  not  by  thoughts  that  are  decked  out  by  artificial  preparation  and  mani- 
fold  devices,  and,  as  if  hewn  out,  mingle  with  the  truth  and  the  simplicity 
arising  from  this.  [And  at/nin  from  the  saine.)  For  as  the  holy  Cyril  inter- 
prets  in  the  ')'"  book  about  worsliip  in  spirit,  «  He  names  Emmanuel  an  earth- 
altar.      For  'the  Word  became  flesh'.      For  the  nature  of  flesh  is  earth  and 

1.  This  is  fippy.  tlie  riipanini;  of  lov^H  '-'w,  tliougli  Üie  constriiclinn  is  unlviiuwn  lo  llio  le.\icons. 


)  511  r" 
lO 
O 


XCI 
E15  i°a,b 


158  LETTERS  OF  SEVERUS.  [328 

\^l  ji    -.wJS.  t-a^i.  \^\^  y^  )..w^^^ 

jj    —cjioJ^/    ) »  v>    ji;  n  »  v>o       otla^io  ^  aL..,yijj  )ooi  >ö>^^  jjj^^oo 

..JJjVAi  ^..M^^ck^    JJ;    ool    j-sj-llao  :)^»/   ^^;  ^'^:M    |.^.5»^o  .^^oioK-,/  )-»->t-° 

)ofSx    ^^o  .'l.:«^^    l^>->r-^;    j-aKjLs;    ^öi  .^otj}    «öi    loili^  ^;  '^  »"^V) 


from  earth  »'.  «  But,  if  thoii  make  me  an  altar  of  stones,  biiild  them  not 
liewn  ».  He  does  not  allow  words  offered  to  God  to  be  cut  with  iron.  For 
Christ  was  '  the  elect  stone  of  the  head  of  the  corner  and  precious ',  ■  incapable 
of  being  cut  by  sin,  because  he  knew  not  how  to  be  injured  by  the  devil's 
strokes;  and  he  was  not  divided  between  God  and  the  world,  though  he 
becarae  flesh,  but  he  is  all  holy.  Aecordingly  the  altar  made  of  earth,  and 
the  stones  also  that  arc  not  smitten  by  iron,  signify  Christ,  as  in  the  illus- 
trations  mentioned  above. 

XCI.  —  Of  Till':  null    Skveuijs   patrimich   of  Amioch,   fhom   tiik    1.")"'  i.httfii 

OF     tiik     5"'     ItooK     OF     TIIOSE    AFTKR     T!  \MSIIM  K.NT,      WIIICII     \V\S     ADMUKSSICIl     TO 
MaI)     (^)NSTANTI.MC     lilSIlOI'     OF     IjAOIIICEA. 

5i9.:!8.  Hut  the  next  point  lo  whiili   l  will  apply  niys(df  is  llic  words  found  in 

the  Bool<  of  Gi'iiesis  lliai   wcre  spokon  l»y  God,  w  licn  lio  was  aboiil  lo  bring 

1.   /'.    (!..    l,XVIll,rii):i.  —   2.    Is..   .X.X.Mll,    IC:   I    l'cl..    II.   li. 


[320]  XCI.  —  TO  COA'STA.XTIXK.  159 

.2l-^/o   .^K4    )t-2L>Ji>.    I^>,^    oi\;    jj^too    ^^^JU    jj^    ;K-s   ^    .•o_ou 

|.iOQ— i    ^*i  ^   jo-wJ»    p    |J/   .|oo(l;    loo«    )^<K^;    -6i  oj^  loot    |-»^;   oöt 


1.  Ms.  xa-^. 


the  ilood  in  the  days  of  Noah,  «  My  spirit  shall  not  dwell  among  those  men 
for  ever,  because  they  are  ilesli;  liut  tlieir  days  shall  be  120  years  »  '.  You 
ask  how  it  is  that,  when  a  Space  of  120  years  had  been  granted,  he  is  seen 
to  have  carried  out  tlie  same  threat  after  100  years,  and  flooded  the  whole 
earth  together.  For  Noah  was  500  years  old  on  the  day  on  which  lic  granted 
him  the  space ;  and  the  divine  Scripture  said,  «  And  the  waters  ol"  the  flood 
came  upon  the  earth  in  the  GOO'"  year  of  the  life  of  Noah,  in  the  2'"'  montli 
on  the  27'"  day  ol'  the  moath  »  -.  Upon  this,  being  directed  to  the  truth  by 
the  divine  Scripture  itself,  we  say  that  the  term  of  120  years  was  given  in 
mercifulness,  in  order  that  those  who  were  livins^  an  evil  life  miyht  chaoffe 
for  tlie  better  in  fear  of  the  threat.  But  they  came  to  the  utmost  limit  of 
wickedness,  and  treatcd  the  divine  iong-sulTering  witli  contempt,  and  accor- 
dingly  God  brought  the  punishment  immediateK-;  not  as  if  he  did  not  know 
what  was  to  liappcn,  but  to  sliow  by  the  long  term  the  abundance  of  bis  own 
long-suHering,  and  to  establish  also  the  greatness  ofthose  men's  wickedness, 
who  so  much  increased  their  impiety,  and  went  down  to  the  very  end  und 
bottom  of  wickedness,  so  as  to  call  the  sentence  quickly  dowii  upon  them. 


I  V  a. 


1.  Gen.,  VI.  3.  —  ■>.  Id..  vii 


ir.  V"  li 


Kl  r°  a. 


160  LETTERS  OF  SEVERUS.  [330] 

lo^      po/      sS/o     );OI    ^^>^    -vOi-^^      yOOl.-*^^^      K^JJL^^A     JUL.«      ^>^^?      U-^^l 

)lQ..a..«.\j         lo^    .°i\  .,xj    oi^9    )JL.i     '><^?    '^    ^l    t"*^    If-"^    •JJo^ 

JKjLfc^  ^^^:m   \olll  •.vOOfKJL.^  ^^  o6i  ).^a>w  ^aSouo  :ö\^^olo  öuf.^^/; 
^^«.^k^e  )oU/  •.s«\  na  vox^ojü   )lo  :w>.^^  JKä^js  yOf>2L^uo  :ovjUo  jÜLdil; 

^rt  >cxN/<  ^  .vcQ-.i^aq[  I  o  ^.JL^  too  o;    j-So  n  m°>/    )o,oi«    oöi   «  i**o »  v^    V>  ."^  ..o 

•  .^mKI^    )^;oöi^  ''^ji-oaJS.;    ^/o    .oKls    jjLSoio    JLb^aV/o    j).^;    l^o^opoA 
'^iool^  )-.«oou  |t-«<K^  ^;  yj  .^Ka^  jK^poL^  yoouöi^/    io^;   J^ioÖjl^; 

•  .^J^oi  ^/m   |)-iL,^CD;      jj/    ^2L^rf   -.jooi   vOOiIol^)    oöi   t-'^^/    j-'JOO-A.^O   :^^oi 
,lV^    U^^  ^^tp3i    jiog    ^-^    ):^)jJ    oo«.«;    y^toKa./    .oooi    )K.o-.(o^j»    vs/o 


Therefore  he  further  also  said  to  the  rightcous  Noah,  «  The  end  of  all  flesh 
liath  come  in  before  me,  because  the  earth  hath  been  filled  with  iniquity  by 
ihem  »  ' .  For  it  is  bis  custom  to  change  his  own  seiitences  in  the  direction 
of  fury  and  goodness  according  to  our  change,  either  towards  wickedness  or 
towards  virtue.  And  this  he  stated  plainly  tbrough  Jeremiah  the  propbet  : 
«  If  I  speak  a  determination  against  a  people  or  against  a  kingdorti  to  root 
it  out  and  destroy  it,  and  that  people  turn  from  their  evil  deeds,  I  will  repent 
concerning  the  evil  things  which  I  spake  to  do  to  them.  And,  il"  1  speak 
a  determination  against  a  people  and  against  a  kingdom,  that  it  be  built 
and  planted,  and  they  do  evil  deeds  before  me,  and  hearken  not  lo  my  voice, 
I  will  repent  concerning  the  gobd  things  which  I  spake  to  do  to  them  »  -. 
And  that  these  liiings  are  so  is  laid  down  by  the  very  wise  John  also  who 
became  bishop  i4'  C.onstanlinople,  when  ho  is  interpreting  the  104"'  Psalm 
and  writing  thus,  and  contending  as  against  the  Jews,  wlio  adduced  the 
promises  to  their  fathors  :  «  But,  if  the  Jew  argues  against  these  things,  and 
liolds  to  Ihc  proinisc  lliat  was  madc  lo  them,  I  learn  thal  many  such  promises 
were  indeed  made  in  the  Old  Testament  also.     He  promised  to  give  the  land 

1.  den.,  VI,  l.'i.  —  2.  Je]'.,  .wiii,  7-l(i. 


[3311  XCl.  —  TD  CONSTANTINK.  Kil 

^;    yj    :oj.ia^o  ).i^iOL^     :)laa^i>o  ^i.o    |.iai.  ^>>  ^^&.^o/    ).^)o\aJi    \^l 

.yOCk^J;  yOoC^  K.-/  jJ  jJ/  .a>>-».t/  ^^oC^  Xf^^!?  °?'  v/  yOCL.wi-'  i^  /  -jot^; 
:)bä^a>>  yocsi^o  vao'^lSu  vl^;>.^«  '^*^  "^^^  •°^^  J-'v-*/  i<^  .l!°i  ^^^^ 
KaA    |.,J^a3;    oCS.^;    oiLol^    .Ka,aj    yooiu«^^)    yoa^j;    ^^^^.jl^    JJ    ^o^^ 

1.   Ms.  ^oa*-  —  -2.  M.-..  "^'J- 


from  the  river  of  Egypt  to  Ihc  Euphrates,  and  did  not  give  it.  He  promiscd 
Adam  to  lay  the  fear  and  dread  of  liim  upon  the  animals,  and  the  promise 
was  not  brought  to  completion.  He  promised  that  the  life  of  men  should 
Ite  120  ^^ears,  and  he  brought  the  punishment  before  the  term.  And  in  the 
opposite  cases  the  same  things  are  to  be  seen.  He  threatened  Hezekiah 
with  death,  and  turned  it  away.  He  threatened  the  Ninevites  with  over- 
tlirow,  and  dispelled  the  wrath,  showing  that  neither  good  tliings  nor  painful 
things  depend  ou  him  only,  bot  also  on  the  recipients.  Fur,  if  Iic  llireaten 
soniething  grievous,  and  those  who  receive  the  tlireat  change,  they  rcpel  the 
wrath  from  tliem.  But,  if  he  promise  somcthing  good,  and  they  show 
themselves  to  be  unwortliy,  they  will  be  deprived.  Thercl'ore  he  says,  '  I  will 
speak  a  determination  against  a  people  and  ugainst  a  kingdom,  to  imild 
and  to  plant',  but,  'if  he  says  'they  are  seen  to  be  unworthj-,  I  will  not 
bring  these  things'.  Let  theni  not  therefore  bring  God's  promises  before 
US,  but  let  them  show  if  they  were  seen  to  be  worthy  of  these.  But  they 
cannot  show  it  :  therefore  they  passed  to  others.  For  we  nowhere  find  that 
they  are  able  to  show  that  the  words  '  In  tliy  seed  shall  all  the  nations  be 
blessed '  '  were  fulfilled  of  tlieni  »'-.      It  is  the  same  difficultv  and  elucidation 

1.  Gi'ii..  XXII,  18.  —  2.  Till'  (■(jiiiiiifiil,ii\   IUI  I's.  i:iv  is  losl. 

P.\TR.  OK.  —  r.   XIV.   —   F.    1.  II 


IC.  r  b. 


IC  V  a. 


162  LETTERS  OF  SEVERUS.  [332] 

J  ntn°>;    ^  ffivVl;    |^l^^.n^  .-v^DOu^^^aA   l-*->t-o   *>^^^^?   ^-^oio  ■•v^^'»'  jioV^otJo 

.  .«Not^  ji  nq[>o  joöi  ^fioov^  ^^..a^jo  :^v^)v-•^A  ^^:ieL.og9  U^^l  •^^••;  )m  «°> 
ool  )  i,°iV>;o  .)KjL:>e^  ^a^A.^;  ^;oKji/  .^-JL.a^MJM  U>i<s^  ^^  -.po)!/  ou^; 
fS  öt^;  •J)^0«jl  'f^l  *'*"^  ^^^  ♦.  ,« VI  » m  )f.2L^^o  l^^l^;  ^->J^oC^  |JU^ 
IKi^Odk^iL^  )J^^-=i4  <^t-:^^;  ^  ^^oi  .vO-a.aj  )jü/;  oit-^)  oC^i>  jl^sj:.^  yQ-NXx,»  i 
.^K.^   ^4;    );oü^io    •JLl>;;    ) K.>n » n"^    JJ^JL.«^^    opus«    ^^    ^.^oi    •.U^.-*'» 

oily  ^\o    .)Ki^io»/j    ötV^'iso    »).>Cis.\.  ycLi^l    yj>    yiji    jg^^oo    jtocu^;    )jLs; 

1.  Ms.  lo,m;  Cyr.  ExßiidEToi. 


to  whicli  tlie  words  also  relato  which  the  holy  Cyril  wrote  in  tho  12"'  book 
of  the  commcntaiy  on  the  Gospel  of  John,  as  follows  :  «  Biit,  becausc', 
tliough  he  often  promised  to  do  mauy  things  at  the  litting  time,  he  never- 
theless  did  them  even  before  the  time  appointed,  l'or  the  purpose  of  persuading 
US,  in  Order  that  we  may  truly  believe  that  even  ander  all  circnmstances  the 
things  Said  l)y  bim  will  come  to  efl'ect,  we  will  show  from  the  foUowing. 
He  promised  to  raisc  tlie  dead,  and  to  bring  ])ack  to  life  those  who  are  laid 
in  the  earth  and  dust.  For,  'Ihere  cometli',  he  saith,  'an  iiour,  wherein 
the  dead  shall  liear  the  voice  ol'  the  Son  of  man  and  come  l'orth,  thcy  that 
liave  done  good  deeds  to  tlie  resurrection  of  life,  but  they  tliat  have  done  evil 
decds  Lo  tlio  resurrection  of  judgment '.  And  Ihat  he  will  casily  makc  this 
good,  Tand  will  hasten  to  persnade "  he  taugiit  by  saying,  'I  am  the  resur- 
rection and  the  life'.  And,  bccause  The  would  not  make  the  greatness  of  the 
thing  that  the  dead  should  rise  at  that  time  so  to  speak  incredilde,  for  a 
useful  purpose  the  time  of  the  resurrection  is  hastcncd'  and  he  sliows  the 
sign  in  that  he  ralsed  l^azarus  and  the  widow's  son,  and  Jairus'  daiightcr. 
And  wliat  (dsc  besides  tlicse  things?     Me  says  that  tiic  resurrection  of  the 

1.  Cyr.  oTt,  \vlii<'li  Ihe  Iraiisliilxir  lias  iMisiiiidcisUiDd.  —  2.  (lyr.  Ti)jipo?opeTv  £it£iY6(ievo5.  —  :i.  (^yr.  -fi 
Toü  7ipoiY(ji«TO;  ÜTtEpSoXr)  xb  iva6i(i(j£<76a(  tiote  to'j;  vExpoü;  äntaiöv  itw;  stIOei  tffiivt:  /p/i'jti/.tü;  tov  Trj;  äiaataaeioi 
xaipüv. 


[33;i|  XCI.  —  TO  CONSTAXriNR.  I6;5 

.jia^C^     vfiXmo     •..  1  ..n  «^o     oo  n\  «\o    w»oV^>^\     V-*-^   "^^oji.         .jooi    ii;  v  b. 

^^   >   » %  i/o  .j'ljj    yoa.MJ;    ^^«Xoi   OOOI   ^^1^   ^oot^;     •),  " '    jji^o   vQ.^>oKjlIi 

)K  n « ..?    )Io»^°>>na    o^)    ""^..^«^o    .yoljb    |.^a->;    l-*-^;    i<ooi    |  ....•> J.^;    o'r^l 

)j^/  .yaa^>»u^jLj    )N.Ajia^o       JIojl^o/   f.«^^  ^^oi\;  -.j-^Q-«  )ooi  ^otoh<^l 

jloJL^oJJ   jji^t^;  j-LSi-*/  .'|^:>0L^  yoj/   )ooi  ^3oiJ  )  I  .i\o  yooü^^j  )^>'>^  ooi 


1.  Ms.  sing. 


saints  shall  be  sometliingexceedingly  glorious.  'Then',  he  says,  'the  righ- 
teous  shall  shine  in  their  Father's  kiugdom',  that  he  may  again  be  believed 
as  one  who  speaks  truly,  in  that  ""he  saw  the  disciples  beforehand  and  gave 
the  sight  of  this'.  For  '  he  took  Peter  and  James  and  John,  and  went  up 
into  a  mountain,  and  was  transfigured  bßfore  them;  and  his  face  shone  as 
lightning,  and  his  raiment  became  white  as  snow'  »  ■.  But  in  the  above- 
mentioned  commentary  on  the  104"'  Psalm  we  find  the  holy  John  bishop 
of  Gonstantinople  solving  I  he  point  in  Exodus  ihat  seemed  doubtfui ;  and  the 
point  that  seemed  doubtfui  is,  you  said,  as  follows  :  «  flow  is  it  that,  after 
Moses  had  turned  all  the  watcr  in  Egypt  into  blood,  Scripture  said  that  tlie 
magicians  were  able  to  show  the  same  sign  against  that?  For,  since  all 
the  water  had  bcen  changed,  liow  was  it  possible  for  pure  water  to  be  found 
in  whicii  these  men  were  to  show  the  sign?  »  Some  bave  said  that  it  was 
possible  for  sea-water  to  come,  since  the  sea  was  not  at  a  great  distance, 
in  Order  that  they  might  change  this  by  magic  skill;  while  others  have  said 
that  it  is  not  incredible  that  Moses  himself,  after  the  change  to  blood,  turned 

1.  Cvr.  Ttpoupov  Toti  iiaO'OTar;  x.  tyiv  loiitr/j  Ocav  e-/apii;£TO.  —  2.  In  .Tu.  Ev.,  cd.  Piisey.  III,  1:i(i. 


17  r  :i. 


17  r°  b. 


164  LETTERS  OF  SEVEUUS.  [334] 

^^i^^j  \j»  ■  y.-/;  -.t-^/  ^JL— Q-.  ).:)a-.>a^  jjia^^Oio  i'^sKä/  K_)jL,^sÄio 
J^oioJ  ^9  "^  »i  f"  ' /  ^aJLs^  .'1oo(  öu^»-»/  jlooaju..  v«öi  w^  J^Vocl^  J-^ojl^ 
^^oi  :^K.a:»  ^  yOo^-.^^-/  )V-*J  K-i^— l;  ^-^ot  ^b.o  :)AioV  ^^io;  )jLau./o 
oooi   yoci^K^/;    )-a_./   :|;t^;    )la«-^o   ''^.ii.o   ..  .^i    jJ;    ooot   ^^iK.a^o    vQJÖi; 

.)..:)o^  |jL^  ^«  )a\,»o*;  ^öio  .-locM  )f<^^/  ^o<-3;  ^^oi  .-jlo^:!.^  ^ojSo 

-.^^  ')•,  <^ '/  vjJl2)  oooi  vOOt.K-./;  j-^-*/o  :^Jl_^j  )^')-s;  ^iCU.OtUj  vß'jJO 
vC)0|_2)  .OfKj  {.^L^^aA  |1;  ^'^>^) '^.xa^ /  wJl.2^  )jl^  yO-JÖi  :vOO(!S^;  )jl»jX3 
llax^oipo-s;    y^l  .yOQ..»jJ  yOOi^^;  jlcUL^o/;   ^^.oi  .')^V^  V^-*?!?   •'^°'^  j-*?-^ 

|jo>  ..  ^9  0CL3  .SoM.^  ^o,^S^^  l-o->^j  t-3;  ^oi  «'iooi  6i-«K^/  )K..  «,a.a 
jl;  .jLVpO  OOOI  yOOl^K^/;  ).0^/  «o^yl^js  )J/  .oÜSjlj»  Ol^  w^;  )«ot^o  .))_«Kj 
»Ol  looi   ou^l    ))Oi.cD   lov^ixi.^  ^^;    ojoi  :^\m .  fn-KSw^v /;    f.^)j    vJu/    t-<<^^ 

1.   Ms.    ov^sNa»;.  —  2.  Ms.   ;'/•  —  :!.  Ms.  »awioSii^;,. 


tlie  water  hack  to  ils  own  appearance  and  nature,  in  orJer  tliat  the  magicians 
might  show  their  own  skill  on  the  other  side.  But  the  wise  doctor  John, 
since  he  understood  the  divine  power  as  is  right  and  in  very  discerning 
fashion,  said  that,  as  in  the  case  of  the  darkness  the  Egyptians  had  that 
darkness,  while  the  sons  of  Israel  had  light,  and,  as  in  the  matter  of  tlie 
herds,  and  in  the  case  of  the  yoke-animals  when  they  died,  those  belonging 
to  the  Israelites  remained  unharmed,  and,  in  the  case  of  Ihe  plague  of  hau, 
where  the  sons  of  Israel  were  in  the  land  of  Goshen  uo  hail  feil,  in  llie  sanie 
way  you  should  understand  as  rogards  all  the  plagues  too,  auKuig  which 
that  change  from  water  to  blood  was  also  includcd,  and  i(  inusl  he  helievcd 
that  in  the  land  of  Goshen,  and  where  the  sons  of  Israel  were,  the  watcr 
remained  for  the  sons  of  Israel  in  ils  own  natnre  without  ciiange,  in  which 
it  was  possible  for  the  magicians  to  show  the  Performances  of  their  own 
skill.  Among  the  words  uttered  by  the  doctor  is  containcd  the  foUowing 
passage  by  way  of  summary  :  «  '  He  sent  darkness  and  made  it  dark' ' ;  and 
it  was  a  very  glorious  fact  that,  while  the  ray  shone  everywhere,  in  Egypt 
darkness  appeared;  and  thcrc  not  ihroughoni,  1ml  only  whi-rc  the  Egyptians 
were.      For,  lest  any  one  sliould  say  that  whal,  happened  was  an  cclipso-, 

1.  l's,  civ,  '-'8.  —  2.  ExX£i4'i?. 


[335]  XCI.  —  TO  CONSTANTlNr-:.  165 

jK-^f-<..j3    |ooi    s^oioK^/    ))l.«.,w^«    oöi    .j-xDOJ;    {.ai  n  m  °>  /    v£DQ_^aL,^t->Np    V^/ 

|..:Mf^    )..jia-:>o;    )j^.i}a^    y^^l    ^iv^a^«    ).Xao;        |jla^    ot!^3    «-«~^    v**"**^ 

)oo)  );o»  ^^^io  .ooo(  vooi-j^-/  JjLio  JLio;  oot  oooi  >  «\\i  ^  ^*;  )-»V  i\\ 
)-^;;  )i.Q^o^;  . • .  .«.^sK.jl^  )  -'f  ^ n-  la^^  ^^oi  jLoöj»;  .-ji.aJL:^o|J  )jl3J 
io-i^  :  'jläai^^«  )»>w^>o^  |.^Kn^  )f_oo/;  ^;  ^6i  .vQ.:sio,:> »Kj  K_>)^^^ 
jji^K.^;   ^^I&w^^^o    :)^V^    )-^'o/    ^^01    ^/;    :f.>Of    )ju>t-°    ^~m    :)jop    ybOQ...w>./ 

1.  Ms.  Willi  poiiil-,  •  —  :;.  Ms.  willi  pniiU  :  iollowing.  —  3.  j\ls.  sing.  —  'i.  Ms.  «»o».  —  5,  Ms.  ow. 


tliat  is  a  disappearance  of  thc  moon,  nor  '  the  coiirse  of  nature,  the  Hebrews 
Avlio  wcre  liviiig  in  the  samc  country  witli  tliem  were  not  alTected  bv  thiä 
plague,  a  thing  which  liappened  in  the  other  plagues  ».  After  a  similar 
manner  Gregory  also  bishop  of  Nyssa,  who  was  great  in  the  knowledge 
oI'  diviue  things,  in  thc  treatise  which  he  composed  about  virtuc  said  these 
things  :  he  said  :  «  For  then  all  the  nature  of  the  waters  in  Egypt  was  in 
accordance  with  Moses'  conimand  turned  to  blood,  and  the  fish  were  de- 
stroyed,  because  the  water  was  converted  to  fleshlike  density  ;  but  ^tlie 
Hebrews,  when  they  drew  the  blood,  had  water -.  Therefore  therc  arose 
an  occasion  for  the  display  of  skill,  that  with  the  water  found  among  the 
Hebrews  they  might  in  a  defective  manner  contrive  to  produce  the  appcar- 
ance  of  blood  »  '.  The  words  used  in  the  P'  Book  of  Kingdoms  to  Ahimelech 
the  priest  by  the  holy  David,  «  Is  the  journey  itself  also  profane? ''  because  it 
will  be  hallowed  to-day  by  means  of  my  implements  )>,  if  it  is  very  carefully 
and  clearly  read,  is  seen  to  be  mucli  plainer  than  the  sun,  and  to  be  free 
from  all  obscurity.  David  asked  for  bread  to  eat;  and  the  priest  answered 
and  said,  «  There  are  no  profane  loaves  under  my  liands ;  but  there  arc  holy 

1.  Sic  Syr.  —  2.    Greg.  ■coX<;  'FXcj.  äpuoiisvoi;  növoi;  üäojp  to   atjj.ot  vjv.  —  a.  P.  (1.,  XLIV,  3i18.  —  'i.  Tili' 
anibiguity  belween  allirmalive  and  intcTrogative  (see  beluw)  cannol  be  preserved. 


17  V"  ;i 


17  V"  b. 


18  r"  a. 


16(i  LETTERS  OF  SEVERUS.  [33(i] 

)— »o/  6uK-/  jj  öt-sj  «Ol  ^U  )Ki^^  )tv.3Li»ol  W.OI  ^-.Tvo  -.j-V*^  )— 'o/ 
ojot  .wC^;   Jb)^   »_,^   ..)jiiOQu,   sA^U;  ^^'^^io  -.Ivio/    »O   )ÄÄ)oi.KiOO  .|)^tJt 

'  •  •  '  •  ^ 

wCS«9      )K\j).^eL30     -.wwj)^)      )-L^o      .wC^^;     jloxtpo      f-<^:3     ^^t     «Ol     ).^w.^O 

yOiN,^;  oooi  ^f^>^o  jjC^  v^-*?!?  ^  y-*/?  •"■*•  ^"""^^^^  ^5°*  ^°  •)-=»t-^? 
oooi  ^M  ool  |.^^^;o  .OOOI  ^..^«JS..^  JL:»^a^;  oiK.nqiV>^  .-ogu/o  «oiöj).^ 
jljLX^^D  ^^  •.U-')  '«.1^  ^/  O'V'flO  v**.jV  KjJ  o/  )j.ä2^.>^^  wi-sV  iK-3 
.jlÖA^Oo;  )-o.^^o  j^^Ks;  oi-^CL^^aji  ^^  ^;  1'^'-^^^;  •);<3I  öuK«/  jKwi^^ 
.oi^  «JUtQjOio    v>V  m  <^  tp   ^a^CLH  .-«oiojjL^  '^  o,t^  ^o)jl   'po/;   .-ts^/   oi^f 

I.  Ms.  ^vl::Aii,^.  -2.  JIs.ow-  :;.  —  A  p.-uaiihraso  ofUiis  passage  occurs  in  V  Im;  r",  as  tollows  :  ">-»  U'.oi 
^o^•^■•/    uoiöjI^-»   i^.::o»i  ^^»o  •.  Psl"^>i  ^(  |;o   l»::s»  .-..^iom^Ij    iai-S(   jj^ig-aoac  La\<  ''■»-5^  <^  lio|-oo 

.•..o^.•*^^;  |^»iig,.5o  U  l-io/  ",«o  •Tf*',»^  H--M  Iwj  .low  ;~5oJ  >?«*5j»=  •«^••j  —  4.  Ms.  ^!-  —  5.  GoiT. 
früin  »-A^-vi- 


loaves.  If  tlie  slaves  have  refraineil,  at  loastfrom  a  woman,  they  shall  eat  ». 
And  David  answered  and  said,  «  But.  we  have  kept  away  from  a  woman 
since  yesterday,  and  since  the  tliird  day.  Since  I  set  out  on  the  journey, 
all  the  slaves  have  been  pure  ».  And,  these  things  having  been  so  stated 
first,  v^hat  Ibllows  should  be  read  as  a  question,  «  Is  the  jounioy  itself  also 
profane?  »  ';  and  thereupon  the  addition  will  give  the  reason  for  which  the 
journey  is  not  profane;  and  the  addition  runs,  «  Bccausc  it  will  be  hallowed 
1,0-day  by  means  of  my  implcmeuts  »,  that  is  to  say,  'Will  anyone  call 
the  same  journey  a  profane  tliing,  a  journey  M'hich  has  been  hallow^ed  by 
means  of  my  implements?',  viz  'by  means  of  my  armour,  and  the  bürden  of 
my  implements,  and  by  my  going  to  war'.  And  from  this  it  is  manifosi 
that,  inasmuch  as  the  slaves  were  accustomed  to  carry  Ins  implements  and 
arms,  when  he  went  out  to  war,  they  were  purified.  And,  that  slaves  again 
used  to  march  aftor  generals  or  Commanders,  as  armour-bearers,  this  is 
manifest  from  many  instances ;  for  the  present  from  the  end  of  the  P'  Book 

1.  I  Heg.,  XXI,  'i,  5. 


[337 1  XCI.  —  TO  CONSTANTINR.  Ui7 

•^    ojo^;    JL»)-^   ^^Jäa    )->1oV-2    'v-*,-wJ    ..)LoiSs    t"»o;»    l'VflO     «Jl-V    frv-».3    o/ 
^'iSi^io   .yOj/    ,_*0;     j-^^    vQJOl    »s/;    .».-o;    'po/    jjioi   '^.OOi    liojli».     '-'^J 

otKi^^oj  ^''is^io  .-^-)-3  Kb^Laji  jJ    «jJLiöo  wiÄ-^i»;  ^''^»^^io  .).au^Ä)  o/    j-w^ioo» 

j^^^Oo   lS.^)f^o{J   ^j       o^  .0001   ^.<o;too  ooot  .   .  n'M   oiiK^CLiCL^;   v^-JÖi; 
ssisJi  ^j    001    y/  •V-.-.x     Pö/  .yt.->..ä3    ).£Da:>aj    ^_*jKij    ^^C^oi   ^_ioo  .)»oi 

:).jwiäo    Olt^    ).-U!QJ    ).JLiO;     «^"jJ     )001.J0    .)K-.^lLiCL^   ^oiu    JJo  jK-VJLiO    ^io 

•  JK-V^-io  ^  '^.i^  jlSoo;   y."^  looilo  .jlSwV*-iOL^  "^oij  )jLiaji  )^i.i>^;  -)S«.io/o 


1.  Ms.    '■  —  •!.  Ms.  «•**»•  —  3.  Ms.  ">' 


IS  1"  h. 


of  Kingdoms,  in  wliicli  it  is  stated  that  Saul  said  to  his  wcapon-carricr,  a  Draw 
thy  sword  and  transilx  me  with  it  »  ' .  And  towards  tiie  end  of  the  2" ' 
book  he  says,  in  the  numeration  and  reckoning  of  the  gencrals  or  Commanders 
of  the  divine  David,  «  Naharai  the  ßerothite,  weapon-carrier  of  Joab  the  son 
of  Zeruiah  d".  This  then  is  what  David  here  said,  «  Even  the  slaves  them- 
selves  are  pure,  because  they  are  weaponbearers  » ;  and  this  now  when  he 
had  iled  from  Saul,  and  was  not  carrying  arms.  Wherefore  also  he  asked 
the  priest  saying,  «  See  if  there  be  here  under  thine  band  a  spear  or  a 
sword,  because  I  did  not  take  my  sword  aad  my  weapons  in  mine  band, 
because  the  king's  word  was  pressing  »'.  And  from  what  is  here  stated 
cspecially  it  is  manifest  that  those  wlio  went  out  for  the  purposc  of  being 
ranged  in  order  of  battle  were  purified.  And  this  is  very  clearly  recognised 
also  from  the  commandments  given  in  Dcutero-  nomy;  for  he  says  :  «  If 
thou  go  out  against  thine  enemies,  keep  thyself  from  every  evil  action. 
And,  if  there  be  among  thee  a  man  who  is  not  pure  from  his  discharge  at 
night,  lie  shall  go  outside  the  camp  and  shall  not  come  into  the  camp.  And 
it  shall  be   that  towards   evening  he    shall  bathe   his  body  in  water,  and, 

1.  I  Reg.,  XXXI,  '1.  - 


18  V  a. 


108  I-ETTERS  Ol-   SRVKRUS.  [338] 

^Vl;    )-3K.aj3o  .^1^    ^cisouo    pv^oxo«    )....is;a3    ^      )>^^    jJo   .o^^K^l 
)K.»,aa.j.-.   »Ki  ^_io;   ^-o;   o»^   jooi  »„a^  •.^jl-'   v^otloi^;   joot  ^£o.o    :)''»Vä 

^^t-^CL^    |;00t«*0  ^y^üQ-./o     )io  1  n;       00(    y/     -po/o    )jLi.O    .IcUwwJ     OV^^;     |Kj...3^ 

"^oi./    )j/o  :^V^   Jt  n ..   uJIs/  ''^^^^  -poj  s-oio^ü^o   o)qj   «"^o    :)nü^o  •> 
^la^  ]J,    > ,  1 0|  (  ^oi  )L_«  •)-i-3'>/   -.v-IKj/  ^i^  y-^*J°  j)^*/©  ^as/o  ^K..^^"^ 

1.  Ms.  Iwl-I.-  —  2.  Ms.  ow- 


wlieii  tlic  siui  liath  set,  lic  sliall  go  iiilo  tlie  camp,  xVnd  tlion  slialt  liavc 
a  place  outside  the  camp,  and  he  shall  go  out  thcre  without.  And  thou  sliall 
have  a  peg  on  tliy  loins,  and  it  shalt  be  that,  when  thou  sittest  outside, 
thou  shalt  dig  with  it,  and  shalt  turn  and  lüde  thy  shame  with  it;  because 
the  Lord  thy  God  walketh  in  thy  camp,  to  rescue  thee,  and  to  deliver  thine 
enomies  into  thine  hands;  and  thy  camp  sliall  be  huly;  and  the  shame  of  an 
act  shall  not  be  seen  in  thee  and  shall  turn  away  from  thee  » '.  And  in  the  2'"* 
Book  of  Kingdoms  Uriah  too  also  manifests  tliis  same  senti  ment.  ^^'hell 
he  had  returned  from  the  lines,  and  was  about  to  go  to  tlieni,  David  ordered 
him  to  go  down  to  bis  own  house  after  supper;  and  he  answered  and  said, 
«  If  the  ark  and  Israel  and  .ludah  dwell  in  tents,  and  my  lord  .loab  and  my 
iord's  bondmen  are  encamped  upon  the  face  of  the  hehl,  shall  even  I  go 
into  mine  house  and  eat  and  drink  and  sleep  witli  my  wife?  how?  As  my 
soul  livclli,  I  will  not  do  this  thing  )>'-.  These  are  the  conclusions  at  wliich 
we  l'or  our  part  have  arrived  on  the  questions  Ihat  were  presented  to  mc 
bv   your  saintliness  according  to  the  capacity  that  our  ineanness  possesscs. 


I,  heul.,  .x.xiii.  lii-l'j  (tc.\l  i.r  AF).  —  2.  II  He«.,  xi,  11. 


[33ni  XCII.  —  TO  I'ROCLA.  iOO 


Ijoi  ^^^io  •.jll^/   ^-.  t-«--'/   )jL-»;   ).Äi.^o  Ji-3^  ^o\oK^l  |.J^^^io  ^/ 
K-30i-.l/j    j->-^HO    \^Kä    y^l    V—^    )^v„»J^,,^>^>o    .).QQ_.9^^9    ).:>Q.^aa;     ^^.o^^ 

lal^;    '-"■^  ^°°'  i  ^  ^  *    -it-^-^  lo^;    lt~<3-*/    1q.>qa    i-t—so/    w^f-*o(    -JiKj/ 
>^>jla2iLaj  jLjL_.t.-3    ^CLOQ.^   |.Jou^  .v«*^ » \\  v^J^KJjlj  ooio  •-  « ».all  .-o'^-a.^ 


X(M1.     AcMN      Ol-      TIIK      S\MK     IIKIM     TIIK      I.KITKIt      In     PhOCLA,     IN     WHICII    HE 

SHOWS    Tll.VT     THE     WOM.VN     HVD     EQU.VL     HO>OUK    WITH      THE     MAN    IN    THE    LIFE 

IN    PaBADISK. 

Though  the  mau  is  ruler,  and  holds  the  position  of  head  towards  tlie 
woman '  (it  was  indeed  for  this  reason  tliat  she  came  into  being  from  his 
rib),  yet  nevertheless  the  tw^o  had  equal  honour  in  the  life  of  Ijliss  in  Paradise. 
Holy  Scripture  says  that  the  woman  was  given  as  a  helpcr  to  the  man,  who 
was  ofdered  to  tili  and  keep  Paradise",  and  botli  the  tilling  and  the  keeping 
was  common  to  them.  But,  because  the  decoitfulness  of  sin  came  in  through 
the  woman,  then  she  lost  the  eqnality  of  hononr  with  the  man;  for  sho 
heard  the  words,  «  To  thy  husband  shalt  thon  (nrn,  and  he  himself  shall 
have  authority  over  thec  »  ^  ;  which  punishment  your  modcsty  desired  to 
undo. 

1.  I  Cor.,  XI,  3.  —  2.  Gen.,  ii,  15,  18.  —  .!.  Id.,  in,  16. 


XCII 

II  :!:!  I". 


XGIII 

E  57  1-  b. 


57  V°  a. 


170  LETTERS  OK  SEVERUS.  L340] 

V*^   »J   .oVio/    );oij    ,5--^oi;    jlo-.;;    jLso   llaSi-^i»^-    jJ;    *   jia.  -.v^    ^  |j/ 
^«^isicu    JLsoia^b.;    ).-öCäs    JLlilSo  ^«!i.OL£a\;    ^.'cxJis    )U/    öi^   K^/    j-a-/    .^^ 


XCIII.      Ok     tue      SAME      FROM     THE    5"'     LETTER    OF    TUE     9"'      HOOK     OF     THOSE 

WRITTEN    WIIII.E     UE    HELD    TUE     RISIIOPRIC,    AVIIICII    WAS     VDDUESSEI)    TO 
ArCIIELAUS    THE    READER  '  . 

513-8.  For  you  writo  lo  tlie  effect  that  certain  meu  said  about  tlie  holy  .lohn  the 

Evangelist  that  h(3  did  not  undergo  the  common  end,  but  still  continues 
even  now  to  exist  without  death,  like  Enoch,  of  whom  the  apostle  said  that 
he  'was  translated  that  he  might  not  seo  death  %  and  Elijah  of  whom  it  is 
written  that  he  'was  carried  up  in  a  whirlwind  toward  lieaven'^  I  am 
astonished  at  the  crassness  o!  ihc  ignorancc  of  those  who  said  this  and  their 
lack  of  Information.  As  the  ovangclisl  manifestly  corrects  the  supposition 
of  many  and  says,  «  .Jesus  did  not  say  to  him  '  Me  shall  not  die',  but  'if 
I  will  that  he  tarry  tili  I  come  what  is  it  to  thce  ?  »',  where  is  there  room 
for  US  to  speak  in  Opposition  to  the  divine  Scripturcs  and  say  that  hc;  who 
said  these  things  renuiined  immortal?  The  disciples  ahove  all,  they  who 
were  the  preachers  of  the  rcsurrection,  were  bouud  to  undergo  the  common 

I.  or  T>J-e  (S.  L.,  VI,  2).  A  Greek  cxlrart  IVniii  a  Irllcr  lo  liiin  is  piiblUluHl  In  Mai,  Cldss.  AiicL.  X, 
441)  (er.  'i57).  —  2.  Heb.,  .\i,  5.  —  3.  IV  Reg.,  II,  II.  —  '».  Joliii,  xxi,  2:!. 


[3',l]  XCIII.  —  Tf)  ARC[||-:i,AUS.  171 

)jjo»;    ^-<^0I    JLX-.    ^'^s^jO    .vOoj^    U>0^£0    HqjK-SO^j    jl^Oi^^O    Övio    .'^»-.Kiw; 

"^»^^Oo;   jK^wio   yO^^^jQJ;  ooo«  ^-^-^aJLio  jJo  .)iajLin-.oü  oooi  ^(X-po  .0001 

t3  ool   :;a-A  joo«  ^t  n  V)o  :)oo»  wOioK..-/   jLol  ^^^o(   y-);;  JJ)ä_»,  ioA, 
^.001  K^LSu  .-^io/  );oj    on\j  JV-i^  ^f^  JJ?  oi^  j»'«  :oila-w^-lj^  .n'mo, 

1.  Corr.  lo  >3ol-i- 


end,  in  ordcr  that  all  who  received  the  preaching  of  the  gospel  miglil  learn 
that  all  the  chances  of  their  blessediiess  rest  in  the  future  life,  and  tliat  we 
must  despisc  the  life  here,  and  willingly  hasten  to  death.  Such  wonderful 
things  were  done  in  the  times  of  the  old  covenant',  when  men  wcre  not 
yet  in  a  perfect  condition,  and  were  deficient  in  faith,  and  were  unable  to 
receive  the  teaching  of  the  resurrection,  and  firmly  to  believe  that,  after 
the  Separation  of  soul  and  body,  it  is  possible  for  those  who  have  once  died 
to  come  back  again  to  life.  As  to  the  fact  that  John  the  Evangelist  under- 
went  the  common  end,  it  is  not  we  only  who  ndimt  this,  bat  men  also  who 
are  highly  distinguished  among  the  fathers,  and  Tguides  to  the  mysteries" 
and  doctors  of  the  holy  church.  And  John,  who  became  bishop  of  Constan- 
tinople,  in  the  commentary  on  the  Gospel  of  Jnhn,  when  commenting  on 
the  vcry  place  from  which  those  who  are  blind  towards  what  is  manifest 
and  piain  draw  the  erroncous  inference,  says  thus  :  «  For,  because  Peter  was 
always  confident  and  forward  in  asking  such  questions,  il  was  again  by 
way  of  cutting  away  bis  impetuosity  and  teaching  him  not  to  make  any 
further  inquiry  that  he  said  this.     Therefore  the    report  went  out  among 

1.  Sia'JyjxYi.  —  2,  Tliis  plirase  represeiils  iJuisTaYwyoi. 


V   1). 


58  r"  h. 


172  LEITERS  OF  SEVKRUS.  [3V21 

Of^K.^  ^^;   Ih.  ■ja.  -..;   ^^    fj    )ooi  ^.sl^w'  ^^;   );o<-^  •)-)/    ^ty>i^'=\v>  yoslaj^) 

Q^Sx  ..  ■.■.\jp>^o   yOooM    );"^    >°^?    ^-»-SLy    joot  usSj    jJ    -.yO.I^.iuaj   "^.«^1 
•V-iö/    JJLDOI  );oi  ^^v^oo  .looi  J-.OOI   );ot  ^^i))^   jLsi    jLiV^'ou^  -.looi   )joi  ^; 

^/o    V*^   U-^     •J^JJQ-^/     JlJ^i/o     »O   \    CPO    .j-O-sl/     Ot-S    •.KjLiCL.Oll/     I^-SlN' 

a.«,n.T)I/   jJ;    ^-^    y^^/  öi^    öl^s.-^   :)|Oi  ^^..^.^o;    j^-OcL^l«    )loJL:)a^ou^   po/ 

v2^jjO    .-looi    |fn,l^    ^I-Uj     Vl-*"^j;    .vjC0O",-^3    |>~-*    ^'^»^.»^O!    jjoü^    ^        .JJISOI 
^.rJ^oi   il^^   ^"v»  OOI    kS/      ox^^JLo   ^.<JS^/    v-*/;o    )^/    ^ji^^jJ;    :)ooi    -^«^  .c^^/^ 

].  Ms.  aL.,iao. 


tlic  brethreii  lliat  that  man  sliould  not  die.  And  lie  did  not  say,  '  Hc  sliall 
tarry  tili  I  comc',  but,  'If  I  will  that  he  tarry'.  '  For  do  not  suppose 
eitlier',  he  says,  'that  I  manage  your  alfairs  in  one  way  only'.  But  this 
iie  did  because  he  wished  to  detach  them  from  excessive  love  tONvards  one 
another.  For,  since  they  were  to  receive  the  charge  of  the  world,  it  was 
not  right  for  them  any  longer  to  be  bound  up  with  one  another  :  for,  if 
this  had  been  so,  this  would  have  been  a  great  loss  to  the  world.  Therefore 
he  says  thus'  :  'You  have  had  a  werk  entrusted  to  you,  look  to  it,  and  act 
and  fight  like  a  combatant.  For  wliat  even  though  I  will  that  he  tarry 
here?  look  you  to  your  own  alFairs,  and  concern  yourself  about  them'. 
But  do  you  observe,  I  pray.  even  here  also  the  unassuming  character  of  the 
evangelist.  For  after  mentioning  the  belief  of  the  diseiples  with  regard  to 
this  matter  he  corrects  it  on  the  ground  that  they  liad  not  notieed  what  he 
said.  For  neither  did  Jesus  say,  'He  shall  not  die',  but,  'If  will  that  he 
tarry"".  And  ihe  very  wise  Cyril,  while  inserting  a  mention  of  the  Inter- 
pretation of  this  saying,  writes  thus  :  «  When  Peter  therefore  saw  this  man, 
he  tried  to  be  curious,  and  begged  to  learn  lo  what  and  what  kind  of  dan- 

I.  The  li-aii>liil()i' llierelure  read  oütm;  l'or  auTni.  —  2.  In  ,loli.  Uom.  i.xxxviii,  •>  (ed.  Par.  2",  VIII,  ßO). 


[3«]  XCIII.  —  TO  ARCIIRLAUS.  173 

,^l"l  U'i-^l  ^i.;  ^;^^°'?  I'^i'»-^'^  3Ü^.-QJi  ^oiqÜS^  OOI  \j  oöi  )t..a.\'  .-jooi 
Vio/o  ^iö  jooi  )_i_i.'  J—'t--^   :)-j/    V  ^  polV»;    ni-./    )KJ^s^  |;oi  ^^.^^^io  .o^iJ 

joOiJ  |lQ^..iO  jj  O^j  .^)jLiO;  OÖIJ  oul.u]^  |K-o,L>,/  1q^  ooi;  .  a»/  ^;  oi\ 
)»/  :|j/  jr/!  l-^t^  ^—  joot);  Jj/  )^\j  o«  vj  jJ/  V^/  ^>.>o-.  OOI  v-oioK-./ 
.^K^s-^oo;  ^\oi  It-^s^  o/  fco^ian  ^j  ojoi  );oi  "^^^^o  .y^  ).io  y^?  7^ 
.-j-Öi^  jJL.;;  |fto.,_^o  .^Ul;  Kj/  ^oL.;  jj^L«/;  ^\oi  "^^OO  *  jj^Oi^O 
j;oi  IJ-^jL^o  |.JLio  );/   .\.icl   r|_io  V^^^Ii».  jJio  V--^  y/    -^l  VS^   )-iL^>-:>  O-^ 

^--^oij  yOOu',Lxoo  .^/  ^^^J^oi  ).-*V-  ^iaioV3»s  |K^K_s  \^\^^  'r*-^h.  t— o 
vflooV_^<_Sj   oöi.1^;   Ua-/   .vaLj/    xr'^>-*'   ^J^o  .vOOi-.^^/   )LjiO|J^  )-^t^  yOoC^o 


gcrs  he  also  would  at'tor  thesc  thiiigs  be  exposed,  or  to  what  the  cnd  of  his 
life  also  would  come.  But  the  questiou  was  manifestl}'  beyond  the  liiiiits 
of  due  reason,  and  that  act  was  one  of  inquisitiveness  rather,  not  of  uscful 
learning,  that,  having  obtained  knowledge  about  himself,  he  should  inquire 
into  the  things  that  were  coming  upon  others.  For  this  reason,  as  I  think, 
the  Lord  answered  and  said  something,  though  not  a  direct  answer  to  the 
things  asked  or  inquired  about,  but  lie  turns  in  a  way  the  purpose  of  ihe 
questioncr  to  other  things,  so  that  he  does  not  say  '.lohn  shall  be  inimortar 
but  'If  1  will  that  he  be  alive  tili  I  come,  what  tben  is  it  to  you  yourself?'  : 
'therefore",  that  is,  'you  have  heard,  ü  Peter,  the  things  ihat  concern  you, 
and  why  are  you  curious  about  things  that  concern  others?  and  why  do 
you  probe  into  the  knowledge  of  the  divine  judgments  out  of  season?  ^Fur, 
if  he  had  actually  said  tliat  he  siiould  never  die',  how  then  will  this  comfort 
your  anxiety?'  »"  And  Athanasius  patriarch  of  Alexandria  in  the  41^' 
exposition  spoken  at  a  festival  on  the  '.V'^  of  the  montii  of  Farmenothi  said 
these  words  :  «  And  the  graves  of  all  these  exist  to  this  day,  and  we  have 
ourselves  seen  them,  as  that  of  Peter  and  that  of  Paul  at  the  great  Rome, 

1-  So  Sj-r.  mpaniiiiilessly  ;  Gyr.  ü  yap  y.ri  (jl/iSoIiü;  ti\i-jtu>-/\,  zr^w.    —   i.    In  .In.   Kv.,  cd.    I'iisos,   III, 
1«8. 


58  V"  b. 


174  LETTERS  OF  SEVERUS.  [344] 

j^..\>;  to.Ko  K-.)-«^^  )ts_jJL»^  )K.Aijilj  jfcCb.lj  |-=)fcoL3  ':^a>0LSÄi3;  och 
»K-s  ^ioj    yOJÖi  .jj-flo   yooib*  K-^jo  ).3-.V/o     )v-t^  )-o.^    )c>nV);o  .^'^jLi» 

«oioK-,/  ^^ü^wO»:».  ).:>eL^K^.5  ..j^ai^^^o/o  j^—j/  |— _.^^Ji  ^-L^a^;  :jtC^io 
^poiJ;  :o-.w-l/  )oi.2S5s  jKJioso  «J^s/  ^^^^;  *  )io;oi.jOD  ''^Js.^^ioo  .oinsoof  )oo) 
^^oi^  .|jL3o«  oKb  jJ^lo  >  .ypoN;  ool  ^;  yoJJLa-o.i  :|ij>.^  vxoaia^aa.i 
yt  ..rt.  ,>ö.qjl-  oC^  )ooj  ^Q— 5;  oöt  ooi  ..).j..£o).i  jLiot^i^  )ooi  V— iSsJi/  |jLi>; 
l^j  1^')-«^  \:^  ^^  ^  •^^^*.  Uf^  )°°«  t"=»t-^o  .).JV.=t£Q.ioo  J^-^/  )— ^-^ui 
It^w.^  :f^o  ^K^l;  ^«    voJJAfl-s  .^coai^^^^OM    oilo^o   iK^  ^^  .öi.^  jooi 

|ooi  s^otoh^l   ^^;   jjoi  .j-tO^K.^   sm^i^OL^oS;   l^V^/   ^  <=*(t^^!   ^?   )^o; 

1.  Ms.    >Ä>oi>.oaia,.  _  2.  Ms.  .sing.  —  3.  Ms.  ^-  —  'i.  Ms.  f^^'-'y 


and  that  of  John  at  Ephesus  •»'.  And  Eusehiiis  Pampliili  in  tlie  3'''  book 
of  the  Ecclesiastical  Ilistory  plainly  wrote  that  John  the  theologian-apostle 
and  evangelist  underwent  the  common  end  of  all  men,  and  that  he  awaits 
the  true  and  long  life  that  has  no  ending  which  is  al'ter  the  resurrection  : 
and  in  the  68"'  chapter'  of  the  book  which  we  have  meutioned  he  says;  «  It 
is  related  thal  John,  the  apostle  and  evangelist  at  the  samc  time,  was  still 
living  in  the  world,  and  oii  accouni  of  the  testimony  concerning  ^God  the 
Word^  was  condemned  to  live  in  tlic  Island  of  Patmos  »;  and  again  in  tho 
23"'  chapter-  he  writes  tiius  :  «  In  thcsc  times  therc  liad  bcen  Icft  in  the 
world  in  Asia  the  actual  man  whom  Jesus  lovcd,  John  the  apostle  and 
evangelist  at  the  same  time,  and  he  was  governing  the  churches  there,  having 
returned  from  the  Island  in  which  he  had  bcen  exiled  after'  Domitian's 
death  »•,  and  in  the  31"  chapter-  he  immediately  adds  theso  things  about 
him  :  «  But  the  chronology  of  John's  life  we  have  already  mentioncd,  biit 
the  locality  of  his  body  is  shown  from  the  letter  of  Polycrates  (he  was  bishop 
of  the  region''  of  lilphesns),  in  writing  which  to  Victor  bishop  of  the  Romans 

1.  Tills  wüi'k  is  Hill  oxliiiil.  —  2.  xecpa).atov.  —  :!.  Eus.  im  Oeiov  Aöyov.  —  'i.  x^P"  f^'is.  «otpoix!«;). 


o 


I 


[.S^.5]  XCIII.  —  TO  AliClFKI.AnS.  175 

)ooi;    o6(  'vi-^;    ot.^^~.^  '^^.^   ^^^i    oöi   .  t..c>  .    ^/o    ^f   ool   .K.«i_iull/ 

jlso^to  \h>^i   )l,a.*JLJL;    jit-»/   ^01  vd/o   )!/   .^^oi;    yooilo^o  ^^..^^^   ^V^/ 

mOIo^JL^Ol^I  lo^  .-) ..  »*>e>  >$^ajL^  ^oV^o  yOi!^   ^  l^-^jl/i   ^öi  .-)K..<C^s^o/ 
jl;     vQ_l6l    .^■.■^<V«.Jl    )-3)0|;     J.-«-j/     K^/    .yTliN     )Ll/     \.>cl    wJ»/     .)jj    jjOii 

JIÖa^o   )J    ^;   Ck^ai);    .'IIol^   <^^^<=)^       )J   ^X^Q-»;    01.^0^;   .'jlojf^SLm.^  vOoC^ 

1.  Ms.   ^Äiola.  _  •>.  Ms. '«aS^^v  —  :j.  M.s.  .sing. 


he  mentions  him  and  Philip  the  apostle  at  tho  same  time  and  tlie  latter's 
daughters  as  follows  :  'luAsiaalso  sleep  great  lights  who  shall  rise  at  the 
last  dav  of  our  Lords  comins',  in  whicli  he  comes  with  g-lorv  from  heaven  and 
shall  search  out  all  the  saints,  Philip  who  was  of  the  12  apostles,  who  also 
sleeps  in  Ilierapolis,  and  his  two  daughters  who  had  grown  old  in  virginity; 
and  his  other  daughtor,  who  lived  her  Ute  in  the  lloly  Spirit,  feil  aslcep  in 
Ephesus.  Moreover  John  also  as  well  who  feil  upon  our  Lords  breast, 
who  became  a  priest,  having  pnt  on  the  crown,  and  martyr'  and  doctor,  he 
sleeps  in  Ephesus'.  So  much  wc  have  said  concerning  those  persoiis' 
death  »'-.  But  that  other  argument  also  besides  is  one  of  great  madncss  and 
of  uninstructed  understanding,  which  conßrms  the  erroneous  supposition  iVtini 
the  gospel  saying  which  was  spoken  by  our  God  and  Saviour  Jesus  Christ  to 
his  disciples  in  this  way  :  «  Verily  I  say  unto  you;  there  are  some  standing 
here  who  shall  not  taste  death  tili  they  see  the  Son  of  man  coming  in  his 
kingdom  »^  It  is  time  for  those  who  thus  err  to  say  also  of  which  of  the 
üther  disciples  they  suppose  that  together  with  John  himself  they  did  not 
taste  of  death,  but  that  they  have  remained  immortal  to  this  day;  for  the 

1.  Or  'wilness'.  —  2.  //.  E.,  III,  wiu,  1 ;  xxiii,  1;  xxxi,  2-4.  —  3.  iMallli.,  xvi,  2S. 


•'.)  r"  a. 


59  1"  b. 


59  v  a. 


176  LETTRRS  <)V  SEVERUS.  [3'iC,] 

i-,^  JÜL./  .Pilo  "vN  Ni-s  )!/;   |Ljlj/j   oi»  '.X    '|>-Jj    l-io^i.   .-Iloi©  ^i»^   jjj 

|l)j;  ).Jlj/;  oi*^  ooi  ^)^s.^;  -.W^/  ^*^»-o  yo^  V-«.^  vs/  .^00«.^;  )K..o  *>>! 
.^oio,:1;3l:^  ^/  ojl^^jl^  >d.Of^ü  ^^010  .^oial!^)^^.^  ^o^  ^.010^/«  |K  ..o  miI^.3 
^'^..Of^i  .öi.*.^ou  061  JV-^-flo;  ).^oi  lo^  yooiK.<k^^K2!^f  ^V^/;  y^l   \^  \  O 

.oiIoii\v>.s  |'l|j  |jlj/;  oiV-zl^  \0>-J;  U^t^  -.lio-^  vQ-icOK-^J  |1;  yOJÖi  :)^»oi 
r^x^o^o  on  n\  «\o  ^£DoV^2\  -.Jt-A^ö^l  )^^)^  )io^>^  v.f>  m  m  ^^K^  ^.äo 
)f~*^^;  ^öi  jiaa^^s^o;  :«ooi^  cza.^;  )jloo_.o  yo^  )-*.£Q.^^j^  ^^oi^  )a..Mj;o 
)io  v,\  •  .l^j^lSoo  K-.).:3l^  )jp/o  j^..»^;  >^6tS.  ^Kj  '')jLa,jL:>ao;  :oi^; ) K^O-SLAlto 

1.  Ms.  sP**"?-  —  -•  Ms.  om.  slup.  —  3.  Ms.  um.  =• 


saying  is  eJcpressed  in  the  plural,  l'or  Christ  diJ  not  say  'someone  wlio  sliall 
not  taste  death  tili  he  see  the  Son  ol' man  Coming  in  Ins  kingdom'.  What 
answer  will  the  men  who  speak  all  their  words  without  examination  give  to 
this?  It  was  not  in  reference  to  immortality  in  this  world  that  our  Saviour 
himself  spoke  these  things  to  his  own  disciples,  but  because  he  wished  to 
supply  confirmation  in  the  matter  of  the  proniise  of  the  fntnre  life,  and  of 
the  glory  that  is  in  il;  for  iu  faul  a  little  before  he  said,  «  The  Son  of 
man  shall  comc  in  the  glory  of  his  P^athcr  with  his  angels,  and  then  sliall  he 
reward  every  man  according  to  his  works  »'.  It  was  because  he  wished, 
as  1  have  said,  to  raisc  their  mind  whicli  still  saw  little  and  was  confined  to 
the  lowliness  of  the  dispensation  and  had  no  God-beütting  thouglits  to  the 
height  of  that  hope  that  he  immediately  added  the  saying,  «  Verily  I  saj^ 
unto  you  that  there  are  some  standing  here  who  shall  not  taste  death  tili 
ihey  see  the  Son  of  man  coming  in  his  kingdom  »,  and  because  he  was  about 
to  lake  the  three  disciples,  Peter,  James,  and  .K)liti,  up  into  the  mountain, 
and  to  shoNV  them  a  phantasni'  und  very  obscure  picturo  of  the  l'ulure  kingdom 
and  of  his  own  glory,  and  as  on  a  stage  give  to  that  which  was  immediately 

1.  MulÜi.,  XVI,  27.  -■  2.  ipavTaoia. 


[347]  XCIII.  —  TO  ARCIIELAUS.  177 

y^l     0|^0«V^     fO{.-l/o     .>OOiÄX^.^    >3l^^Ka/o    yCXH')a.,.^Jb«.^     \.i>oi     )iQ^\    yOj/ 

v^öi  ^^    ooi.   vjL-i/  ^1    jJ    .jioia- 1    ^/   jVo^   oooi   ^v    >^oioK.<:;j   .),  t  ,^,  a 
öi..CS.XJ  ^^v^;  \-*^^^?   j^U^  il'O^    .-oil.aaL^:>CL3  )l|  )ju/;  oit-s;  .-i'pojj./; 

|fcCS.io  )^a^^  )jot,I^  .)_ouSx   jjLwClb^^j    jioiOJo    )K->*a.ajil  lob^o  jJ/  -.pojNj 


1.  Ms.  l»M- 


duly  to  appear  the  future  exalted  and  God-befitting  greatness  wliich  our 
mind  cannot  grasp.  For  after  these  words  in  immediate  sequence  the 
evangelist  added,  «  After  six  days  Jesus  took  Peter  and  James  and  John  his 
brother,  and  led  them  up  into  a  high  mountain  alone  and  was  transfigured 
before  them,  and  his  face  shone  like  the  siiu,  and  his  raiment  became  white 
like  the  light  » '.  Let  no  one  again  from  the  Statement  tliat  the  Sou  of  man 
shall  come  in  his  kingdom  refer  the  saying  to  the  second  Coming  of  our 
Saviour;  for  the  name  '  Coming'  may  be  used  not  only  to  signify  a  bodily 
Coming,  but  also  for  the  glory  and  light  of  the  divine  revelation.  This  is 
shown  by  the  divine  saying  of  our  Saviour  when  he  says  in  the  Gospel 
of  John  to  his  disciples,  «  If  a  man  lovetli  me,  he  will  keep  my  words,  and 
my  Father  will  love  him,  and  we  will  come  to  him,  and  make  an  abode  with 
him  »-.  Here  the  expression  'we  will  come'manifestly  denotes  not  a  bodily 
Coming,  liut  a  revelation  as  we  have  said  of  G'od-befitting  glory  and 
brio-htness. 

o 

1.  Maltli..  XVII.  1,  -2.  —  1.  Jolni.  xiv.  ii. 


ä'j  V"  b. 


I'ATR.    OR.    —  T.   XIV.   —   F.    1.  12 


178  LKTTERS  OF  SEVERUS.  [348J 


V  25-J  r  .... 

^^/JS..a/«  '*'*■-'!    -Ol    -.voo»--!^/;  oo);  ^.1..^^-./  .jjJLiöj    t— "i-^  l-üiJS.  ♦jjLSoi 

•:*|_.K-i_Va.jD  loJ^«  ^''V^^?  |.r)>o'=v>  >£u^./  K^^J-^oJ^Ja  jK-ou.o«  jlQJLtOiJL^ 
ooj  )J/  .)jsjb)ä^  v^^^^oö  Jv^s  p  Q^  -.'r^l  ^>»«  ^0^  I^JJL^;  ^?  ) > '«' N 
K_./;    ^— /    :).j/  ^'iSi^.ia-iö  )jl30|  ^2i>»  ^s/;   .^oioK_./   |jl3o>  ^/;    ^io/j   ).io 

jju^iCL».'»  )j)iQo  ^s  sSoal  oC^j   :V^/;    v-Kio/   .-jlv— /   j^oo^o  '^-Jo«  )jl3o» 
jjoi   jjJJLiö  '''^.^   ^j-^   ^'^^   ^j^Voi   f^  0^   '.j^'/    ^-^  K-«KS.;o  .)-iwJL5wV/;o 

1.  Ms.  sing.  —  2.  Ms.  iä«»!»«/  •  —  3,  I  ins.  ^^  ol  ■  \>^^  ■  —  4.  Ms.  sing.;  Jo.  Chr.  yövaTa.  —  5.  Ms.  "W. 


3 


XCIV.     Of     tue      IIOLY     SeVEHU.S,    IROM     tue     LETTER     TO     ArCHELAL'S,     VVHEUE 

IIE    .\DIJUCES    TESTIMOMKS     l-ItOM    TUE    DOOTOHS. 

r>i3-8(?).  For  the  holy  Ba.sil  tlie  wise  in  divine  tliings  in  the  liomily,  on  tlie  Faith 

says  tlius  :  «  For  as  to  angels'  tongues,  wliatever  they  are,  to  know  wliat 
they  are  is  not  within  our  compass  »  ' .  But  the  holy  Johannes  also  the  great 
in  Spiritual  weath  taught  in  accord  witii  this  in  the  commentary  on  the  Epistle 
to  the  Gorinthians  :  «  But  he  herc  says  '  angels'  tongues',  not  that  he  clothes 
angels  in  a  body,  but  what  he  says  is  ol"  this  kind  :  '  even  if  I  so  spcak  as  it 
is  tlic  law  for  angels  to  speak  to  one  anotiier,  without  love  I  am  iiuthing'. 
So  therefore  also  in  another  place,  Avhen  he  says,  'To  hiiii  shall  every  kncc; 
bow  ofthose  in  heaven  and  of  those  on  earth,  aiid  of  tliosc  under  the  earth', 
he  docs  not  say  this  as  assigning  knees  and  bones  lo  angels  (away  with  the 
thought!),  but  he  wishes  to  signify  the  intcnse  worsiiip  througii  the  form 
that  it  takes  anumg  us.      So  hcre  also  he  uses  the  tcrm  'tongue',  not  as 

1.  Iloiii.  .w,  1  (/'.  (1-,  X.\.\I,  'i(),"i).     'I'lie  (Irook  liowovcr  is  ;  o\ii't  yxp  al   tMV  4yyj>,wv  y'^o-ijoh  aiVivF; 
Ka-i  e'toiv...  5io),XoaToO  [jepou;  Sfiy.eoOai  öuv/iooviai. 


[349]  XC\  .  —  Tu  ISllJOllK.  170 

^  |l/    ».>a>;o  *  >n   l\-^0.2>i   vQJL^o/    ^    Q.2is    -Jv-o'  )jL*.Ib.  JLo^oio  JLxacx  .>^;o.JLJ; 
•:->&)aju;   )ooi  ]—^'i     ^^t-*  vf^-^!  °öi  j-Jj—s  •);t~--<'  iallb^t  yoot.2^«  )ji.<ax^ 

^  V  :fJ3  V" 

<«OCut73CU3  (UU-rb). 

^-/     :|oiS^    '"^!sS>^>o;    ^-.C^CM   jilo    Kii;    ."^j.jLio   p   au/   v^/    ^jjs    JJ/ 
.>oj/   Kj/    |ji-/;    ^;/    Iql^j    — öt    y_/    i-iö/    ^;   jllo    )Ss.jljs   .v.öoi;    ^"^J>N.„flQj 
j^^a^  p  ^MO~«;   )y.3..QP  l.a\o  .Jlcdoj^oj   lo >flo  .  m :a  J^o^^  Jjlq^o  Iq^«  ^c 

^io  ^'^«a_»  jJj    .-.  «Not   ^-/;;    ^-.I^*/    ^^ot^^ai^o   ^^ot^o   :>^^^cl^   ^^iw.jo( 


OÖl 


1.  Ms.  ^ti'-  —  2.  Ms.  bis.  —  3.  Ms.  0V3  il  ov=»). 


signifying  an  organ  ot'  flesli,  but  bccause  he  wished  to  signify  their  own 
intercourse  witli  one  aiiother  by  the  meth(jd  known  among  us  »  '. 

XCV.     -^    Ol"    THE    IIULY    M.VH    SeVEULS    FRüM    THE    LETTEH    TO    IsiUOllE 

THE    CüU^■T'■. 

But  perhaps  someone  will  say  in  question,  «  Ilow  are  we  to  understand 
that  the  words  which  God  spoke  were  uttered.'  "  (mcaning  wurds  such  as  those  "US-lUÜ- 
that  were  addressed  to  Adam,  «  Where  art  thou,  Adam?  » ',  and  those  to 
Moses  on  the  mountain  at  tlie  giving  of  the  law,  and  on  the  banks  of  Jordan, 
when  Christ  was  baptized  witii  the  dispensatory  baptism  which  saves  us, 
and  again  wlien  his  appearance  was  changed  on  the  mountain,  when  Peter 
and  James  and  Joiin  were  with  him);  Tor  lo!  we  see  that  they  are  words  of 
a  saviu"-  that  was  uttered  throuijh  the  articulation,  and  it  is  written  that 
they  were  heard  by  human  ears,  and  it  plainly  cried  by  the  Jordan  and  on 
the  mountain,  «  This  is  my  beloved  Son  in  whom  I  am  well  plcased  »  '.  \V'c 
should  thcrefore  know,  both  in  these  cases  and  in  all  similar  ones,  that  we 
ought  not  to  fall  from  the  supposition  that  befits  God,  and  say  that  God  emits 

1.  In  Ep.  I  ad  Cur.  Hom.  x.x^n,  lo  (ed.  Ficldj.  —  i.    K|j.   In.  —  :f.   ili'ii.,  iii.  9.  —  4.  Matlli.,  iil,  7: 


ISO  LETTERS  OF  SEVEHUS.  [350] 

jjLjJS^o   jiciäLflD   t-«^^?    Ä^;    )..2l3om   )»f>l;   V^ojjo  .-)o|A|J    K^\^     )1qj',  im  Vi 

^^  '"^ss-xX»    oöi  ji   »  li\;   .)1)-.K^  jlox^^  ^^^^   t-2^  00*1  ^*^t-»  t-^^ 
la\  .)L.po  jJ  ^Ju.  V-O"^  t-^)Lj?   '^t-'  ooi»   oöt   ijj-s  .jjüLULÜ  JLq^j  ^*JÖi  )L1d 

.•|K^«*j  l.»-«ÄA  )K*i«ilj  ötloj/  p  öilos/   ool  :)jü;^    ^   JLi/   la^    joü!^; 

1.  1^»-^  is  hure  wrilleii  aiid  erased. 


the  sound  of  the  composition  of  words  made  tlirough  the  lips  and  with  the 
tongue,  but  be  assured,  and  that  very  wisely  and  confidcntl}^  that,  by  the 
divine  Operation  and  by  the  power  that  makes  all  things  that  exist,  the  fitting 
word  was  brougbt  into  being.  This  the  holy  Cyril  teaches  and  coniirms 
in  tlie  work  whieh  lie  addressed  to  Theodosius  :  «  For  tlie  Jcws  said  that 
they  knew  that  (Jod  spoke  with  Moses'.  For  perhaps  they  did  not  know  by 
reason  of  great  stupidity  that  no  one  has  ever  lieard  the  nature  that  is  above 
all  things  speaking  in  a  manner  befitting  men,  but  Ihe  words  that  are  ad- 
dressed to  men  are  brought  into  being  in  a  manner  which  he  knows,  for  it  is 
not  possible  for  us  to  say.  For  what  work  will  God  fail  from  weakness  to 
perform?  For  what  will  he  not  bring  to  pass  if  he  wishes,  and  that  very 
easily  ?  » ' 

AMien  also  it  is  written  that  the  words  of  God  were  brought  to 
one  of  the  saints  through  a  mediating  angel,  according  to  the  same  reverent 
principle  let  us  say  that  the  words  that  were  emitteil  by  the  mediation  of  an 
angel  were  brought  into  being  through  divine  inspiration  and  so  to  speak 
by  Operation.     And  this  Athanasius  teaches  in  the  3'^''  treatise  on  the  Trinity  ^ 

I.  .Inliii.  IN,  -jvi.  —  2.  Not  in  i'itlicM-  1)1'  Uli'  cxlaiil.  works  adilre^scd  to  Theodosius.  —  ;i.  P.  C.  XXVIII, 
1-jiil  11'.  (simrious).     No  special  passagc  scL-rns  to  Iw  hilcndod- 


[351]  XCVl.  —  TO  SOLON.  181 

^n^'n  r^3vÄT\  ^^H^a  ^■iiiflix'a   r^^-i^r^  TSTnojQo  v^x^-xß-^ 

JOÜ^     wi^I^^;     :>"^;    )oC^     ^OCL^fJ^     ^t-3L^     ^^'^^     l^'^t-^i^    ^-1-»    t^ 

looi  j^j^K:^   )K.nm\o  .^-<J^ot^  )oo(  K^/   JLx^K^    ^o^.^  |  ^noV;  V^^  jl^o^^ 

•I  U  qi  I   jK_i*_»i   laX  )_ia.^lk_S   «JQ3  .-^-aA  ^öt^-*  ^'^«^^    'yOsicxX; 

1.  Ms.  |U-\a9;e^v  _  2.  Ms.  ««.•'i=v  —  3.  Ms.  with  stop  following. 


XCVI 

i:  y.">  !■•  :i. 


XCVI.   Of    THE    HOLT    SeVERUS    THE    22"''    LETTER    OF    THE    2'""    BOOK    OF    THOSE 

WRITTEN      DUHING      EPISCOPACY,      WHICH      WAS      \DDRESSED      TO      SoLON      BISHOP 

OF    IsaURIa'. 

After  we  liad  held  the  love  of  God  that  is  in  you  much  to  blame  for  sending 
the  religious  bishops  Epiplianius  and  Symbatius-,  who  are  under  your 
authority  by  right  of  the  metropobtan  dignity,  without  a  letter,  the  well-tried 
Basil  arrived,  bringing  us  a  letter  written  by  you,  and,  after  gladly  seeing 
this,  we  believed  it  to  be  a  defence  to  the  same  charge,  siuce  we  perceived 
that  by  nieans  of  it  the  reason  for  which  the  bishops  caiiie  to  the  city  of 
Antiochus  is  made  clear.  And  the  contents  of  the  letter  wero  concerned 
with  other  matters  :  for  amoug  these  there  was  a  query  coucerning  a  certaiu 
Scriptural  problera;  and  it  seemed  to  me  dillicult  and  evidence  of  great 
ignorance  for  us  to  return  an  answer  to  the  question  while  I  am  distressed 
in  my  soul  on  account  of  the  division  in  the  faith  which  has  prevailed  among 
you  because  of  our  sins.      For  we  remember  one  of  those  wise  in  divine 

1.  See  p.  132,  n.  3.  —  2.  S.  L.,  p.  75. 


'.!.-.  r°  ij. 


rA'i-'. 


182  .  LETTERS  OF  SEYERUS.  [352] 

vi>.»  vQJÖi  )löt^/o  .•)— ©v^s  -^■»•^/  ).i"Ki  ^io;  ^.J^oto  .-■*!/   ^^^?   |joot^j 

I  s«  /y.»  -s  )_,J^»jLiö-=>o      Jlsj-iai   jJ    vS/o   -.»-oio)^/    j-AJu^Kio   oA;   ..Klicuoi 

.•).-Ii>.^>s^  )-»o)i  icu^;  «öj;^   öti».  )j/  V-=^'  -l-^-'t-a^^!  ooi  )-iO-flOQ-a;^o  .)k.^i«; 
,)j/  )17  JJL.V—  jJ;  ^;   jlivXio  Icui».  .jjJcLflo   w^Vfl^o   jü^-jlo  o6i  )  v\  tioo  ^\ 

1.  Ms.  ov:-^-»(,  in  snialler  IcKers  in  erasure.  —  2.  Ilere  begins  an  exlrael  in  F  28  v°  and  K  G8  v°.  — 
3.  K  pl. 

things  who  says,  «  Instruments  of  music  at  a  time  of  mourning  are  a  tale 
out  of  season  »  '.  Ilowever,  since  by  ""the  otlier  letter-  \ve  were  released  so 
to  speak  from  llie  raouining  of  sorrow,  I  considered  it  riglit  on  account  of 
tlie  o-reat  lionour  maintained  towards  your  excellence  to  write  a  few  words 
in  answer  to  tliat  query,  such  as  liave  come  into  my  mind,  and  words  wliicli 
are  drawn  from  tlic  Scriptures  composed  by  tlie  Spirit  and  tlie  fathers  wlio 
with  the  help  of  tlie  Spirit  expounded  these,  little  as  we  have  understood. 
Since  you  liave  sei  down  in  your  letter  (tlierein  acting  riglitly)  the  points 
raised  by  every  kind  of  underslanding  or  by  impulsive  eloquence,  I  have 
detcrmined  not  to  exteud  this  letter  to  a  great  length ;  for  I  myself  also  have 
believed  that  the  enjoyment  of  the  good  things  that  are  promised  us  in  the 
kino-dom  of  heavenis  not  seusual,  uor  yet  does  it  consist  in  eating  and  drink- 
in"-. Since  the  man  w'Iki  propounds  the  contrary  argument  is  vehement, 
and  everywhere  introduces  tiie  restoration  to  the  primitive  State  and  the 
enjoyment  in  Paradise,  I  pass  over  the  theory  wliich  raises  the  enjoyment  and 
the  tri!cs  and  the  ends  of  the  branches  to  an  allegory  ',  and  come  to  a  matter 
which  is  free  from  dispute,   and   simple,  and  onc  whicli   draws  its  defence 

1.  Sir..  XXII,  G.  —  2.  The  Grei'li  niusl  liavcinoanl  '   resl  uf  lim  loller  '.  —  :!.  Oetüpia. 


[353]  XCVT.  —  TO  SOf.ON.  183 

^f  Ijoi  .wOi  \^>^^-t  '.jl^^  o/  ^  wi^^'  otiQ.Jt  m  :>froo   ^...^  )L.y^iLao  :|K.ou>V 

)  «^  -;,  o-  \   a^;o   .,.:aLl:)w  )r-*^  Ij'jai»;   );ö;    ^-^-•;   )  >VoKJ^  ^  :^>|aJL.iai. 
JJj   ^'^.w^-ioo  .^A^oalS^   ^-*-*^°°!    r-*-^iJ   JJ   ^/  .llüqq;   öi-K.-/    ^oolS^iaio 

o,N^   .j^O'oj:^    jJ^!    U-'^^l   \ots.^i  ^aJU.^    )0t-°?    »  « n°>^;   .  Vi  .  mi    jlt.^; 

1.  F  oCiiV.  —  2.  FK  oni.  —  :1.  F  -ÄO^ai-o/l-,  K    uoa^lt.  _  'i.  K  ot'^l.  —  :<.  V  >x«i.m^Lg.o, 


tVoni  the  triith  only.  Tliat  Christ  by  means  of  liis  Incarnation  raised  or 
raises  us  to  these  primitive  conditions  is  certain.  But  tliis  raust  be  understood 
as  far  as  concerns  incorruption  and  the  abolition  of  death,  to  which  the  bitter 
taste  enjoyed  by  disobedicnce  gave  birth.  That  Emmanuel  invites  us  to 
prizes  and  crowns  that  surpass  the  primitive  state,  making  our  right  actions 
means  of  support  for  further  assistance,  and  that  he  does  not  raise  us  to 
Paradise  again,  but  introduces  us  in  a  nevs^  fasliion  into  the  !<ingdom  ol 
heaven,  is  manifest  and  is  nevcr  a  matter  of  doubt,  not  even  to  those  who 
are  verv  perverse.  And,  in  order  tliat  \ve  may  not  be  thought  to  bo  rousiug 
the  liearer  to  rnaintain  the  contrary  argument  by  using  cur  own  inventions, 
we  will  as  a  superiluity  cite  the  laws  of  the  God-clad  •'guides  to  the  mysteries  ' 
of  the  churcli,  which  sufTice  to  bring  before  our  eyes  tlie  meaning  of  the 
divine  words.  Gregory  the  Theologian  in  the  homily  on  the  divine  Epiphany 
in  speaking  ajjout  the  Incarnation  wrote  thus  :  «  This  is  more  godlike  tlian 
the  former.  This  to  those  who  have  intelligence  is  higher  »  -.  But,  if  there 
is  more  likeness  to  God,  and  it  is  higher  than  a  new  creation,  it  is  manifest 
that  it  leads  those  who  are  formed  anew  to  a  higher  and  more  divine  condi- 

1.  This  phrase  reprospnis   iiunm^myoL  —  2.  Or.  xxxYili.  IS. 


!!.-.  V  1), 


•.  'M   I-  M. 


K  611  r 

E  W,  r" 
F  29  1 


184  LRTTERS  OF  SEVERUS.  [3541 

..^  IjoKjLio   )oC^/j  ^-^'^-Z   }^^l  :^oi-.t^/    ^'^oi    V-^  1^^  •)?«>•  -« 

1.   E  ^»JOt-M-  —  2.  F  u»»>la.|-   —    :?.   F  om.    K   »Ä^aS    ^u^jxiao».    —    /j.    F  oin.  —  5.  K  ov^^i.  — 
(;.  p  Olli.   >o«>Um?o.  —  7.  K  ^^:-iaA.   _  8.  FK  om.  —  9.  F  ^o^- 


tioii'.      And  .lolm  the  holy  bishop  of  Constantinople  in  the  liomily  entitled 

'  Why  that  tree  was  called  the  tree  of  good  and  evil ',  and  '  Wliat  is  the  meaning 

of  the  words  «To-day  thou  shalt  be  with  me  in  Paradisc  »  ',  laying  down  clear 

teaching  on  this  matter,  said  these  words  :  «  The  robber  entered  Paradise. 

And  what  is  this?     Are  these  the  good  things  which  God  promises  us?     Do 

you  not  hear  Paul  saying,  '  These  good  things  eye  hath  not  seen,  and  ear 

hath  not  heard,  and  they  have  not  gone  up  inlo  man's  lieart'.      But  Paradise 

both  eye  has  seen,  that  of  Adam,  and  ear  lias  heard,  and  man's  heart  has 

received,  for  indeed  we  have  been  speaking  about  it  for  so  many  days.     How 

then  did  tliat  robber  reccive  them?     For  God  does  not  promise  to  bring  us 

into  Paradise,  but  into  lieaven  itself;  and  he  did  not  pruehiim  a  kingdom  of 

Paradise  but  a  kingdom  of  heaven.     For  'he  began  to  proclaim  and  to  say, 

«   Repent,   for  llie  kingdom  of  licaven  hath  drawn  near  »"-.      Since  these 

Ihings  thereforc  have  been  llius  stated  liy  tln'  lioly  doclors,  it  is  good  to  add 

PauFs  words  as  a  liead    and   conürmation  to  wliat  has  been  stated;  for  lie 

■1.  xaTaaiaaii;.  -  li.  I"  l'"'ii-  H"»".  VII,  1,  5  (ed.  Par.  2",  IV:  788).     A  similar  passage  is  publisheil 
in  Greeli  from  Sev.  «Uli  un  iiii'iitinn  eil'  .lo.  Glirys.  in  Mai,  Class.  Auct.,  X,  44'i. 


[355]  XCVI.  —  TO  SOLON.  185 

)K.ii-.Kji.   'J^ts^j;  lt~*-^  't^  )jLX.7j  -.t-^/    'l;oi.b.i/  "^-^iwis   ^t^;   oö»!  j-iL^^ii 

.|joj   )-iOLi>.i^j    jKiÖQ-.    ioJL-opL^    .-j-ÄLSCL^    )L)Ot_s   |jL.H>ffS.        w.;oKa/    OO»   sS/  K  9fi  v"  a. 
Q^  .Uaoi  o'Ka   .-K-boj   yO-Ji^^Jo/j    )n>o°>-)  ,.3  .)^»/;   jJ^^-^^^»    |i.a3lajLl^o 
.^ju-^_oj  ^.<JS^>/    ^_io  ^l    }il    .;a...wJS^^  ..^^.au^uw:»  y^towj    j^-^II^  ^^o  i-— ^ 

JJj  .|-aV  t\   oiA  \Lof   ^«-sV  yOCH-ia-iwj    '''^.»^^o!  jLö  ^^Jio  .)-iw>/   ^i't-»  t-«^ 
w-VÄJj  ooi  y/  jJ/  .t-io/   )jLao(  )-üa^  ^^«.^^.io   ö«...^«^   ,>Q-**'?  ^öi   lloj-sKa^cia 

1.  F  vM-jla-i-  —  2.  £<>>■  —  .'!.  F  lim.  —  4.  Mss.  ^y  —  5.  F  »tt.l.UM-  —  6.  Ms.  l;"-^v;  Jo.  Clirys. 
ita-/'j-epojc.  —  7.  F  ^o{i-  —  8.  F  »^-  EF  have  these  2  words  in  red  as  if  introducing  a  new  exlract 
inslead  of  a  new  citation.  —  9.  E  om.  —  10.  F  '*"'^n^>>^  ^^ .  K   «ea*i  *<!s>'^  <?' 


Said,  «  Tlio  kingdom  of  heaven  is  not  food  and  drink,  Init  righteousness  and 
peace,  and  joy  in  the  Holy  Spirit  »  '.  For  tlie  saying,  «  Blessed  are  llie 
Iowly,  for  tliey  shall  inherit  the  earth  »  ",  must  on  no  account  lead  ns  to  tlic 
Hotion  tliat  after  release  from  this  world  and  the  future  life  \ve  shall  enjoy 
sensual  tliings.  For  even  the  holy  John  also  whom  1  mentioned  a  short 
time  ago  stated  hoNv  Christ,  following  the  custom  of  the  Old  Testament  % 
which  promises  a  land  of  promise  llowing  with  milk  and  honey,  himself  also 
similarlv  promised  to  the  Iowly  after  this  model  abundanee  of  days  in  this 
world,  and  a  share  in  the  good  things  of  the  earth,  vvriting  thus  in  the 
commentary  on  the  Gospel  of  Matthew  :  «  For  he  does  not  incite  from  future 
good  things  only,  but  also  from  present  ones,  and  that  on  account  of  the 
more  dense  among  the  hearers,  who  seek  tiiese  things  before  those  that  an^ 
future  »;  and  a  little  farther  on  :  n  And  in  another  way  also,  because  in  the 
Old  Testament  the  prophet  says,  •  For  the  Iowly  shall  inherit  the  earth',  iie 
therefore  weaves  the  sentence  together  out  of  words  that  had  grown  up 
with  them,  in  Order  that  tliey  may  not  everywhere  hear  stränge  tliings  »  '. 
And  the  saintly  Gregory  bishop  of  Nyssa  in  the  work  entitled  '  About  the 

1.  Rom..  XIV,  17.  —  2.  Matth.,  v,  5.  —  3.  äiaeijxyi.  —  4.  Serm.  in  Matth.  XV,  3  (ed.  Par.  2",  VII,  21ü,  217). 


F.  ;m-,  \  • 


K  <;'.>  v° 


E  ii7  r»  a 


186  LEITERS  OF  SEVERUS.  [356] 

.o-w«    )loiK*.ia_3;    yOJÖi^    .jv*^     |lolv-^j    «ö»    .j^^eui    ^Jio    "^»iJ^j 

oo)  vjj  .ojA  V-i«oJL^ö-^  ^-.^-.o^  .)-n»)-3  ^J- «  »too  ""^^^.ooi  UioA  :Vi6^ 

)^-K.i>  j^w^"^  ).ja3ä^u»/j  )1;q.-w^j  .'Öw.^-/  |_iAQ—   jJj  oi:^  jjia-,/  -.j-oC^ 

otX^jL^-x  v*^  *^/   .^*^^^-Aioo  ^.oet^iiP   ^-.'^oi  ^  V^  ^f   ^^üi^i»; 

.•ju/   V-^/   )-Jo«o  -l-ä-;;;   ).i  ->  *  vi  ->  jüLoiaSjo  ).-^aA;    jLo  -Viö/j  |.j-popa^ 

1.  F  Olli.  —  2.  I\  x»-«'-/-  —  :!.  F  foSon.  —  4.  F  pl.  —  Ti.  E  ins.  «J—  —  (i.   K  ov^-i-  —  7.  E  sing.  — 
S.  K.  sing.  —  lt.  E  Oni.  <i-^^—  |I.oj"0- 

Beatitudes'  said  tlius  :  «  But,  if  we  soar  in  lunguage  and  stand  above  llie 
arvh  of  heavcn,  we  shall  find  there  the  supracelestial  earlh  also,  which  is 
kept  as  an  inheritance  for  those  who  have  lived  in  virtne,  so  that  the  order 
of  sequence  of  tlie  Ijlessings  may  not  seem  to  be  at  fault,  in  tliat  heaven  was 
fii-st  set  beforo  us  by  God  and  afterwards  a  promise  of  earth  »  '.  But,  if  any 
man,  liaving  regard  to  bis  belly  and  occupying  himsolf  witli  foods  that 
please  the  tliroat,  turn  against  these  things  also,  saying,  «  Why  therefore 
sliall  we  make  use  of  the  earth?  »,  then  we  must  say  to  hiin  :  If  we  look  for 
a  new  heaven  and  a  new  earth  according  to  bis  promise,  as  tlie  divino 
Scripture  said",  iiow  is  it  anything  but  inconceivable  that  we  should  intro- 
duce  the  old  custom  into  the  renovation  of  the  elements?  WUen  the  earth 
is  new,  the  life  also  as  well  will  assuredly  be  new,  a  life  that  on  every  point 
lies  outside  this  one  and  differs  from  it;  for  we  may  hear  the  Psalmist  saying, 
«  The  voice  of  praise  and  salvation  is  in  the  tcnt  of  the  righteous  »  \  And 
this  a  man  will  say  is  the  food  of  those  who  are  aliout  to  live  the  expected 
life,  continnal  songs  of  praise  and  the  sublime  contcmplation  '  on  which  the 
ano-els  also  feed,  and  joy  and  inexplicable  exaltation,  in  life  that  does  uot 

\.P.  G..  xi.iv.   1209.  —  2.  Uev.,  :^xi,  1.  —  S.  Ps.  cxvil,  l-'i.  —  4.  Oeiopia. 


357  XCVI.  —  TO  SOI.ON 


187 


>3    r^'X-.orC'  fn    '  r^Jc_.-x.j3-;\  vn' 


2H  r"  b. 


o/  .'jJüLa  >  I ........ ^Jk^o  ^A^oi  jjL^CLa 

I  -^  m  i)^^  vpcx^;  •'l-'i^'»/  l^;o<  ^^o(.:d 

ioJIS,    .yJ-jwJÖlJ    ^A^OI;     )ia_LjL,v  ^.io 

yCUJÖi  ^oö(    |t-^-<  ^^   -»  N'  V   )— ^;oi 


yooilal^i  .).imiK.^   ^o(^;  ^-^^! 
)j>^/;  .V-:>o}..v>,\    ^oi   |]^  ^  «  ^*-^ 

^ooi   j^^w   «^»  i\v>  yOJÖi  \:Miöi    ^ 


1.  Froni    flie  woi'k  uf  .Tolm  of  Dara  De  rcsurreclinnc  corpariim.   —  ■!.  K    Ho^a^B  |lS»iioaii..->ci::3.  — 
3.  Ms.  l»::^,  but  sonielhing  is  inserled  iindor  llie  liiie  after  >*• 


end.  For  tliose  wliose  thi-Dat  gapes  for  sensual  ciijoyraent,  bo'iiiy  involveJ 
in  the  same  empty-mindedness  as  those  men,  make  use  of  senseless  fatuities 
and  sa3%  «  For  what  purpose  tlien  shall  we  make  use  of  teeth,  or  tlie  other 
members  l)y  which  (he  perception  of  the  things  tliat  please  is  received?  » 
To  these  it  is  obvious  to  answer  tliat,  since  the  soul  receives  the  body  in 
perfection  at  the  tinie  of  the  resunection,  those  who  rise  not  l)oing  devoid 
of  genital  members,  and  this  thongh  the  book  of  the  gospel  cries,  «  In  the 
resurrection  they  marry  not,  nor  are  given  in  niarriage,  but  they  are  as  the 
angels  that   are  in  heaven  »  ' ,  after  the  same  fashion  they  will  have  also 


1.  Matth.,  XXII,  M. 


188  LEITERS  OF  SEVERUS.  [358] 

) uaL_/j     Iv-^?    )-^;«    yoouis^Jo       'ov^jl/   )t— =/?  ^^/»^   •)'»-^?  '^!°" 

•  JlojK-OO;   )-^oj   )jl2ü   yoLi.  ot^'i/;       )^-j/o.-|loiK.OOj  ootJV-so;  I^ÄJ^oi. 

oot  )jLs;    .-j-ai.  jJjo  ^t-.^^^;    ^^01      ]ljo  ^^)^iw;  yOJÖi  )■— 1^  ;)J.on«.icPo 
:>ö.^Kio    ).ia\aji    }ii    ,--   |.ioa*3;    :^)1»—   U^j;    )— toooi    )i^    |i.i/o   jl^-. 


F  2'l  v 


1.  Mss.    <oi>.  ^o"w  \*^.   —  2.   Ms.  a-J»l-(   l^-sN   ^-vo/.   _  3.  Ms.   I3-^-  —  4.   FK  om.    —   5.   FK 


teeth  and  all  tlie  members  of  the  body,  that,  as  they  have  together  with  the 
soul  practised  liabits  of  virtue,  they  may  also  partake  of  the  glory;  for  it  is 
not  in  Order  that  they  may  make  use  of  these  according  to  the  ancient  cus- 
lom.  If  we  crave  for  and  need  sensual  food  in  the  future  painless  lifo,  it  is 
then  time  to  desire  also  clothes  made  of  wool,  and  the  other  things  which 
this  life  shows  to  be  necessary,  in  the  summer  and  in  the  winter  whicli  comes 
round  in  the  succession  of  the  other  seasons.  But  it  is  very  certain  that 
the  expected  life  is  free  froni  all  these  things,  since  the  seven  days'  circle 
which  makes  up  the  existing  time  ceases,  and  there  is  one  day  the  eighth', 
one  which  has  none  to  succeed  it  and  is  without  cvcning.  If  then  there  is 
a  new  heaven  and  a  new  earth  and  a  new  course  of  time  expressed  in  one 
endless  day  and  not  divided  into  days  and  nights,  how  is  it  anything  but 
reasonable  to  expect  that  the  new  life  which  is  unknown  to  us  and  is  not 

1.  See  cp.  79,  8u. 


[350]  XCVI.  —  TO  SOF,()N.  189 

)K..ULiL^'l^oo  jK^Ib).^  ^;  .-'n  .•\fnvi\  /.^loj  ^^«^K.^  jjooi^  )J  v^/o  .-^ 

^^  |ooj    )JS>.-..  1.  .;    ).^>.-^.iL^;    ^'^i^.^.io;   .)j/    V^/    );Olo  ^j    'l-j/    .)  »  Y .  I  ^^       E ',i7  v°  ;i 
.)_i..^oo«    .   » l"f»  |^«.«n*-•i;      ö(la^  '^^?    j^^eij.^;    ^«^oi  vS/;    ]^^y^   -.^oüS-n^ 
'«^f^.l^oo   •,«''■-'  :''j^^J:^o  K-«_3   ^^;    jtoaA^    fK^   ^^  ).^.i^iLbo  "^«^oi  y/ 

/yfoa^aa  V^^  V^/  .vQ..ajKixu<  jj  y^jo  ^^;  )^<^  ^/?  ^coot-i»  ^o  ^  )  C^ 
.|.A^afc  ^^;   oö(;   oila^o;    >£/   >jl.3l\j   jjisoi  •.|LiV2lX  o6i;   oiIq^o;   ^A-^;   )-<^^-*/; 

JV.^«   QU  »iN;   :)oo(   ^JjlX   );oi    -6i;   ^^-io  .ojl*.U   jloJi-Sfic^  jN.-»a3).io 

^«   Ul   ^KjI^oo   ^3  .'vn'°>i       jlo^^^«    I Igj^  1  m  V)  \o  .jooi  9V-*^J  )<'-^^.  oöi  i:  ht  v 

1.  EK  aii-jaiaX.  _  2.  K].'  ^,=J>5ov  —  :j.  1'  «/■  —  'i.  EK  wlc^-  —  5.  Mss.  ins.  "i^'   —  6.  FK  l^ly  — 
1.  EK  riJo/j  ,alßl^aaJ.  _  ».  ]•;  ^«^;  ^oov^,,  K  "^I  "OCai-  —  S).   1'  ^ai^- 


even  comprehended  by  the  mind  is  severed  from  sensual  l'oods,  just  as  the 
life  of  the  angels  is  far  removed  in  comparison  with  tlie  prcsent  life  of  men? 
But  I  for  my  part  say  this  also,  that,  since  Christ  became  a  heginiiing  for 
US  iu  all  things,  it  is  manifest  tliat  the  conditions  of  cur  resurrection  also 
bear  a  resemhlance  to  the  same  beginning.  If  then  Christ  alter  the  Resur- 
rection from  the  place  of  the  dead  is  '  made  known  in  flesh  as  it  iswritten'-, 
having,  as  he  had,  tliat  hody  and  no  other,  but  no  longer  susceptible  of 
hunger,  or  of  any  similar  ihing,  nor  yet  one  sustainedby  foods,  it  is  assur- 
edly  necessary  that  our  bodies  also  should  not  want  anything;  for  Paul 
Said,  «  As  we  were  clad  in  the  image  of  the  earthy,  so  shall  we  also  be  clad 
in  the  image  of  him  that  is  from  heaven  »\  For  the  fact  that  he  ate  and 
drank  with  the  disciples  as  it  is  written  '  and  received  food  should  be  ascribed 
to  dispensation;  because  he  did  this  same  thing  in  order  to  conürm  the  nature 
of  the  body  that  had  risen  and  cast  out  the  supposition  of  phantasy.  But, 
even  thougli  in  conflict  with  the  beginning  of  the  argument,  I  say  tiiis  also, 
guiding  my  opinions  by  the  labour  of  the  God-clad  rguides  to  the  mysteries% 

1.  Mss.  ins.   'nor.  —  2.  Luke,   xxiv,  3'J.  —  3.  I   Cur.,  xv,  k\K  —  i.  Acts,  x,   11.   —  5.  This  phraee 
represenls  [lustaYiovoi. 


b. 


E  1)8  1-  a. 


V  38  r" 


190  LETTERS  OF  SEVERUS.  [360] 

:.  I  >'>{inv>  )..*.:>eiJif  )ioi!\>n\  v^/i    'oot   y/«    .j.j/   t-^^^  ^K->^)K.j.     )j/V  ^, 

)V^).^.a  :\.^i  oöt  '  >xDQ-iCS>Aj3a:3  *^-^  y^l  .)Ka,Jl.^)  ^w  ^'M  ^M;  JLjo^ 
yoij  r:^<-i  q.2Ssj  .jKii,.  n;  jKIi^js.  jou^  ^oioK_^/  )Jj  ,s^oia2^^  ^q_«ji»j  oöi 
latot   loL^fo  .oü^  ooot  y.  ^  .  ^^:bo  ).JL>»fLiK^  jLCSc^o  )>JL^">J   '.V-^  JJo  )jt-ooj3 

^._:x..u^«-^;  ^oöi  ^-oi-K-./  )K_fcJ'f<-/  jj/  .jloJLioo/  ^_io  ^jJo  .jK^äiDi  oCb» 
jJ    ^*30«  );oi  "^s-^^io  .)   '»"'Kt  >   jioiQj    ^io  y^K^o   : 'jw^ÄS;   jlooKÄio  ^io 

J  t  r^  l\     ^V^^^;     OOOI    yOOi-K^/     jlo»)S^*.iO;     JJL--«.J;     '^^iO    .).jLä^\     jt"*^^ 

ft  N.  I  v^  >o\     )J.n  I  m  qi.^o  "'^■»sld    jJ    -.Ix^^-O);  oilo-3o.r^2>.  ^^^  ^^^jJ^ot.2^ 

.)v>..\    JJ;   6t-K-./  o^  :;>ooi^i/    ^io       T^ flo    Jl    firt    i    qrST 

J  fn  °>a-^o  )o>.w^;    >"/!   t-<^^  ^-^ot  *!♦  r^i.J3CUT^JQ0T> 

1.  E  siiis.  —  2.  E  ow-  —  3.  E  i»ii»Mi3-  —  ',.  E  ^o.  —  5.  Mss.  sins-:  Bas.  pl.  —  6.  EK  sing.  —  7.  E 
|l.amj;a»,  l'K  |l.ai«aj;aoo;  Bas.  int-fin-ri. 


that,  eveii  if  \ve  expcct  the  kingdora  of  heaven,  and  an  end  that  is  greater 
than  tlie  life  of  Paradise,  we  are  not  debarred  from  expectiiig  a  fresh  return 
of  the  primitive  State;  for  Basil  the  great  said  in  the  homily  entitled  '  God 
is  not  the  cause  of  evils'  that,  if  Adam  had  kept  the  commandmunt  and  not 
transgressed,  suprasensual  prizes  and  crowns  and  such  as  raise  to  an  equality 
of  honour  with  the  angcls  were  prepared  for  liim;  for  he  wrote  as  follows  : 
<c  It  was  not  fitting  that  he  shouhi  have  clothes  either  from  nature  or  from 
craftsmanship,  but  there  were  others  prepared  for  the  man,  if  he  disphived 
virtues,  clothes  such  as  by  God's  grace  glistened  and  were  to  flash,  shining 
garments,  as  those  of  the  angcls  also  are,  surpassing  the  varicd  hues  of  tlic 
llowers,  and  excelling  the  light  of  the  stars.  F'or  this  reason  thereforc  the 
garments  were  not  immediately  forthcoming,  because  they  were  prizes  of 
virtue  reserved  for  llio  man,  to  which  by  Satans  fraud  he  did  not  receivc 
perniission  to  attain  »  '.      Kor  us  to  adduce  the  food  of  Ihe  angels  who  were 

i.y.  ti..  \.\\i.  iv.i. 


[361]  XCVI.  —  TO  SOLON.  11)1 

^^oCs   jJLßQ-.  s^oow    J-LO-/    -.Q-.y^ll        )K_.^  JLsJiwiö;  jK^oDJLia.^;   ^j   «öl 

)Kju>t^    )lo-i£^.^i;    j^joOAO    :)lö<J»/        -.^jl^i/  |m°>o^Js  jof.^;  ^/;  f"*^^ 
)-JL.SO(    .)  ,»    .»    O    l-sKs    t^/     ^OOI'^jJ         V-*^^   )'/    .^'OÖt-J    ^^     ^>^-3"K    m   Vi 

o^o  ; I .«  I  \öoi  I»  ö  q  Vi\o   ^w>I^O(       ^•*-^^  oo(;   :Q-.a^  JKjl^^   jlo^K,^!; 

.v£QJV^       ^/    :asioKji/    ^'-'^^   oö(.^o   jfl^^S 
:^^oi  voljj  jK^a3).^o  \aB  lo^  vs/; 

\jf    oöu:»  :nn\^'l/    K«)ju>^K^)0  jJ 

^JLaJl^      sSloKji/;  ""woi  ,_.^  :^oV.a;  ;  m  i  ^;  oiiaj^^.^ci\  fS  ',_«„^  )^o/  .j^ioi 
1.  E  >-*»•.■>».•  —  2.  K  ooi»-  —  3.  K  ou^lo.  —  'i.  FK  Ui^o/»-  —  5.  K  "W- 


entertained  by  Abraham  is  very  much  beside  the  jioiut;  for  how  can  those 
who  appeared  as  in  a  vision  and  a  Symbol  be  patterns  for  the  things  that  are 
expected  by  us  in  reality?  Shall  \ve  say  that  these  three,  who  appeared  to 
the  patriarch  in  tiie  likeness  of  men,  and  signified  the  lloly  l'rinity  (for  the 
sacred  Scripture  said  that  God  himself  was  manifested  to  Abraham'),  ate  of 
that  unleavened  bread  and  partook  ofthat  calf  in  such  a  way  that  these  things 
actually  passed  into  the  digestion  and  the  material  exits,  and  not  rather  tlial 
they  were  invisibly  consumed  in  a  manner  which  God  uuderstands,  who 
brouglit  about  these  things?  But  how  is  it  anything  but  foolish  and  an  act 
of  great  madness  for  ns  here  to  think  of  the  phantasy-  of  Eutyches?  Euty- 
ches  liy  comparing  our  Saviour's  dispensation  in  the  flesh,  by  means  of  which 
the  A\'ord  of  God  shared  our  nature,  to  earlier  utterances  and  revelations  of 

1.  Gen.,  XViII,  1.  —  :;.  cpav-uaaia. 


E  «8  1-  b. 


K  7U  V. 


1''  30  I "  a 


102  LETTERS  OF  SEVERUS.  [362] 

joilSs;  'y-/?  ••)n^.°)  jouS^;  )-^^t-ö  1-t-^.^is.o  JJ,\  viwN  :)oCSxj  oifcC^io 
\..  •>\  ^^AJ  ..jlöijs/  vj.Ju.Vo  I^ÜJ  laJ^o  :oooi  ^^^K.3  )).ioVo  JL^oScl^j» 
^JL*.\^;    :  >  1.«  °i  n  t    )^-...v\a   )j.°i\ö  »\;    ^_aJ^^/   ^;    ^Ju<  .|.A;;;   >^6|   ^^^ 

'j-iL-J^v^  >  I  «\:»aii  v-^^vs/  .jJ^Oivio;  Vjaa-^it^?  oi)^l|.io  ''öul^/;  ^^i  «vi.,K.^ 
voai^   jooiJ    yj;  .  >  »i^o/  ^cuv^oo  ^^iö  vO'O»/  io^?    -^i*/    )oC^   i-Q^  ^^» 

^-s^/   )o>-i;   OCH   Ji/  .K—ieji/   IjJLi;   )^-)-so    .)jö>-«    K—,^/   |j/  . ;'y«n\j\9 

^A^^iSQ.^  U  |.ia^a3Lj>  :)-^Ju.Vo  |-upoV  J-oisä^;  "^-^ao«  f-ia../  .yts^^^io  )ooi 
;).».fca.>o  "«.aju.  vOt^o  y^-io  rj-iü^-^  |oo(  K^)jl2l^— N-iuio  jJ  )»*tJLi;  -öi^  '^o^ 
"')JLJ^,^o  U^io^  |{if>°>ä^\  Jit-tJ^  '  oiloj-^m-sKio  ''^!;i..^^io  oA  )jl3oi 
p  .*'li«boV   yOOtA  >  1  . 'o  m  V»  jJ    :|.iä^-«o   jKjLJLi)»   ^/;   vcuöi   .j^ö  ^\ 

1.  V  Olli.  —  2.  E  l^aSa^,^  l'K  iiaSaagov  _  3.  EK  sing.  —  '1.  E  |il.  —  ."<.  1'  Ii-m^sv  —  6.  Ke^^ly 
1.  F  sing.  —  8.  E  ^    —  y.  F  ^d^\.v>-  —  lo.  K  |l.a);«tt3CN»- 


God  botli  to  prophets  and  to  patriarchs,  whicli  were  deseribed  in  Symbols  and 
adumbrations  as  beinu^  of  God,  missed  the  riglit  principle.  But  we,  wlio  fol- 
low  the  apostolic  teacliing-s,  who  know  that  a  vision  sliownin  a  symbol  is  one 
tliing,  and  the  trutli  ol'  the  fact  another,  pronounce  that  the  coming  of  the 
Word  in  the  flesh  is  quite  distinct  IVom  the  earlier  manifestations  which  were 
made  as  in  a  droam  and  an  adiimbration.  For  wo  also  hear  of  revelations 
Coming  from  God  which  say  to  Aanm  and  Miriam,  «  If  thorc  shall  be  among 
you  a  prophet  to  the  Lord,  I  -will  be  made  known  to  hiin  in  a  vision  and  will 
speak  to  him  in  a  dream  »',  and  cry  in  llo.sea  the  projihet,  «  I  for  my  part 
mnltiplied  visions,  and  by  means  of  prophets  was  I  likened  w".  But  he  who 
multiplied  visions  and  was  variously  likened  by  means  of  prophets  became 
man  for  our  sake  truly  and  witiiout  Variation,  and  in  a  new  way.  As  there- 
fore  the  shadowy  and  j)rimitive  Symbols  in  nu  way  impair  liy  comparison 
the  fact  that  our  Lord  and  God  Jesus  Christ  became  in  trutli  man  invariably, 
SO  we  do  not  on  account  of  his  true  Incarnation  refuse  to  hold  the  earlier 
Symbols  and  obscure  revelations  given  as  in  a  drcam  and  visions  to  be  adum- 

!.  Nuiii..  ,\il.  (i.  —  -J.  Uli.-..  MI,  lu. 


[363]  XCVI.  —  TO  SOLON.  103 

«Ol  i,Q\  .  |.A^aA;  |laaS.^a:»  ^.^^;  )-:»,£Dq.^  «otoK-./  |K*.xjL^"K-io  V),.io 
'^j-k^^;  «o|ä-^^o^«  .  ).a\|.^:3;  \^öi  yOt.,^CL^j  "j.3Qja.aa.A^/  vtooJjl.^*/  "^V:^! 
'\n  »^m .  nri'^a/;  JK^^aI;  oöi  .-vm.^.jiÄa/  oKd/i  j-iai^/  Ji^Ji  .  >^  va.2ü 
•.y<wa,m.^  vV.M  ^^;  ^»-^  |iia-.\o  -.^^^^l  ).i3oij  i^^  yojöj  .J^  jjai» 
•'^•V:*  1^1"^  >n.«.SLa>  oot  vin.^iJL-.'^as/  ys/,  s^öi  ia\  .JL^JUJi;  jj  >3/;  jio^o^ji; 
jK^a*^  y^l  .{.^^ac;  |;Ot  )K^.3lJ»  otsJLbCL^  x^JL-^t->J  i^"^-/  x^/  ^^'^oi 
•.^\oi;  ^^ou*V^  »Ko  ^io»  :  (^u^^*/  y^.«;  wj  jlo^m.^;  •^^'?  JJ^-'«^^/ 
^^^?  v«"ö«  .oooi  U-o  )jL.)-s;  v-oviS.  .-^  öt-t-ü.!  )l^.Ji>^  jlV.^/  ^-^i 
ooi  y/j  .t^^Iik^  >i.^j  «öl  .^2i).  jocd  jliäi.;  ).JLiy»a3  i»,^^  )Ljoi  .(X.»^1/  );oi 
^j   JJ   ^3/  .jJ.j>aÄi»j   )K.,^iij   ^-.2t-^*j  vai'oi      oi^U   ofcol/;   ^-^-/   ^^j  Eoar 

I.  II.M-e  the  exlrai/t  in  F  ends.  —  ?..  E  ßacuiaa(.  _  .{.  k  cw  —  'i.  Ms:?.  ^•H^^^v  —  5.  Mss.  133,.  _ 
C.  K  ke-Äuii^y  _  7.  E  Uo;^o,  K  l,e;»^o-  —  s.  K  '©>;«>.  —  .|.  K  omCv^;.  _  10.  K  pl.  _  11.  K  US/- 
—  1-J.   K  Ulli. 


brations,  since  the  Holy  Scriptures  cry  this  out  with  loud  voice.  Siiice  then 
these  things  are  so,  \ve  must  shuii  the  false  opinion  of  tliose  who  think 
that  the  enjoyment  promised  in  the  kingdom  of  heaven  ronsists  in  some 
sensual  foods,  an  opinion  into  wliich  Irenaeus  hisiiop  of  Lyons  in  Gaul  feil, 
who  tiirough  the  books  of  Papias  departed  froni  tlic  trulh,  as  Eusebius,  who 
composed  the  Kcelesiastical '  llistories  for  us,  wrote-.  Those  who  so  hold, 
and  expect  a  kind  of  recurrence  of  a  cj'cle,  are  of  a  folly  which  evenniadmen 
do  not  posscss;  into  which  the  witless  Apollinaris  also  feil.  This  is  as 
müch  as  we  are  able  to  write  on  the  present  question,  according  to  our  small 
capacity.  But  it  is  the  duty  of  your  saintliness  after  the  reading  of  these 
things  to  acquaint  us  by  letter  what  was  the  frame  of  niiiid  of  those  who 
dispuled  about  this;  for  we  sliall  think  lliis  a  reward  for  our  labours,  lo  know 
clearly  if  aftcr  what  has  bcen  writlen  tiie  supporters  of  the  contrary  opinion 
were  helped.  The  other  thing  also  do  not  forget,  that,  if  after  reading  these 
things  they  re.tain  any  contrary  opinion  in  their  inind,  we  shall  perhaps  not 
be  wanting  in  the  needed  medicines  for  this  also. 

1.  Ex/.XriffiaffTtxvi.  —  2.  //.  E..  tll,  x\xi\.   iL',  l:i. 

PATR.  011.  —  T.   XIV.  —  r.   I.  ]:j 


b. 


194 


LETTERS  OF  SEVERUS. 


[364] 


x(;vii 

K  37  l'" 

(lefl), 

L72  v°  b 

(riglit). 


L  73  1- 


rsfiü^^A  T^ivÄ'n  o^anrsfa 
x^   \   ^ory\     niv_a     ^-^n-n 

f._^/;    ^^/    :^..2l^    )i  mo  vi  1  -i; 

•  .>&aiu>  o(.^eLA.  v^V-ol/  :oi^>,^a^  |_*jl^1 
^V  ^  m  >o  .oiJla^iQ.ä>.\   öi^   )ooi    )jl^ 

;a.w^^  yOOiS.^;  jlooC^  ]J;o  » ooiK^f.^ 

1.  Marg.  l'oU»  li^,ßv    The  preccding  uitalioii 
yao.m^ii:9^.  —  'i.  Ms.  oowf- 


^iJcn  ♦.cojL.nn  «.T<*f»tl,*^qcp 

)Ll.O;>.^  jj  ^^^;  ^■.•,  i  mV)  ^ 
yV^  ^'^i^^.jo  y/;  -.^yf^o/o  >  »  ,.,\  m  V) 
v^K.io/   :).Joa^a.JLsi    >>■■•/?    ^ö«   )i»o>'^^ 

is  IVoiii  Ephraim.  —  2.  Corr.  lo  ^i^j  (?).  —  3.  Ms. 


XCVII.    Of    THE    SAME     FROM     THE     74"'     LETTER     OF     THE     3"'     BOOK     OF    THOSE 

AFTER     EXILE      WHICH      WAS      ADDRESSED      TO     CaESARIA     TUE     HYPATISSA     WHICIl 

REGiKs,  «  The  various  Communications  addressedto  me  by  3'our  higlmess  ». 

519-38.  And  ilie  otlier  ihiii«;  also  which  you  ask  is  a  qucstion  of  tlie  Plianlasiasts  ' 

wiio  hold  tlie  opinions  of  tlie  Manichecs,  sincc  iliey  tliink  tliat  tliey  are 
propoundini;'  and  saying  somctliing  against  wliicli  it  is  impossiblo  to  argue  : 
«  ir  oui'  Lord  lUHlerwcnt  tlie  circumcision  requircd  by  the  law,  'when',  as 
llie  gospel  says,  'eiglit  days  wcrc  accomplished  for  circumcising  liint,  and 
bis  name  was  called  Jesus'",  what  happcned  to  bis  i'orcskin?  » ;  für  tliose 
wretcbcd  inon  tbink  lliat  tbey  aro  driviug  us  into  a  corncr,  and  do  not 
undcrstand  tbat  it  would  be  an  act  of  tbeir  own  godless  lack  of  intclligence 


1.  rpavTaniaoT»; 


Luke.  II,  -n. 


[365]  XGVII.  -  TO  CAESAHIA.  195 

jJ;    y  »-Not  '"^w^.-ioj    «^6»    .-öuK-/       yo-^^o/  V--^  "J^  -^f"^^^!  ^^oi; 

vO~^^Jo/  «o^w^j»  v-^o^  .^ju.Kla;       ßl  -.I-Äaiaj  y^l  »)^./j  '(|Ki.po\) 

jJ/    -.l-floaiaj     ^/    »i^/j    )K^j-ia\       |,i.»>o»Vi  )„w_ol^;  V".^  )j/  pö/ .-^Z 

UiL^OA^    jooj    I  ....,iLV>;     ^*^   ^Jfio/  ♦)lö»-s/;    )jL3\ä:»0    itJUj 

I  laJ^a^o  ..frs.iOi^i/    jlio)^;    )^K_.;o  ..ylöts/    oon\,.\o  sf> ..  m^jJo  t--^ 
jooj  s-oioK-/   ^j   vooi^ij   .jLiaiäi.j    )K^^  ».oC^o  ^OfLsKj   ^^j.^«   oö»  )oo( 

Jlv>>  I;   )  1/   |jLa\ä:>o  vQJÖi;  ^^>jO0|  )jba\ajL^  ■)..».xJl.:>o  s-oioJ^/j   oöi  ,yi.i)^o 


1.  Ms.  Olli. 


for  US  to  refiise  to  acknowledy-e  thinü^s  that  are  written  on  account  of  things 
that  are  not  written.  It  is  not  the  gospel  only  wliich  testifies  tlirou_i;h  these 
words  wliich  have  been  cited  that  Christ  was  circumcised  according  to  the 
law,  but  Panl  also,  who  in  writing  to  the  Romans  says,  «  For  I  say  that 
Christ  became  a  minister  of  circnmcision  on  bchalf  of  tlie  truth  of  God,  that 
he  might  confirm  the  promises  made  to  the  fathers  »  ' .  F'or  to  Abraham 
and  Isaac  and  Jacob  our  fathers  both  the  covenant"  of  circnmcision  was  ajiven, 
und  the  promise  was  made,  «  In  thy  seed  shall  all  the  families  of  the  nations 
be  blessed  »'';  for  Christ  was  their  seed.  Therefore  also  in  writing  the 
epistle  to  the  Galatians  iie  says,  «  But  to  Abraham  were  the  promises  made 
and  to  bis  seed;  for  he  saith  not  'and  to  seeds'  as  to  many,  but,  as  to  one, 
'and  to  thy  seed',  which  is  Christ  »  '.  In  order  to  carry  out  the  accom- 
plishment  of  those  promises  therefore  Christ  came,  and  Lruly  to  endure  cir- 

1.  Rum.,  XV.  8.  —  i.  öta6r|xr).  —  3.  Gen.,  x.xil,  18;  xxvi,  1:  xxviii,  li.  —  4.  (.al..  iii.  lü. 


.37  V 


L,  73  1'°  a. 


L73 


196                                              LETTERS  OF  SEYERUS.  [366] 

)K.^-Ko    ^*JOi    ^    .^otVo/;    l-ßJLs  yoj/    ^ju^o    .;  ,    |.:iCL^ä^    yooiio    Oi-s; 

öCS.^Ä  jJ;  .••po)jj  wpaioj   ^oiots-,/  )oj!Ss  ^  >--.*äj  j-sKo  ^*30|  yJS 

^  1-.)^;  V*^  JjLDOi  -V^/;  oöi  ')-s!^/  -'i-^^./  l't-J^?  ^;aio  jJ  |;oi  ^^io 

^t.M\.1JiO.)lQj)j  C)t!^3  IbÖJ;  'oi...t^^/  jJ-^J?    ^    l-jLs    V-»^  UsOI?    V^/?    O« 

joi^jJ    ts^[^    lliaiojl    ^poo    i-j^^  »""^^  sr-*-^J  .)K_A^—  wie  V^.^d  ^^ 

«Ol  .ioot  lij-^/;   «'oi  |K-tio  ^^s^io  joC^jJ  I^-)^  >o»-^  |l»aio;io  .,y|j:^Ä 

«'oio  .).-2^3     öi..a_=LA.   jlSo«.^^^  )J   ^w;  |J;  v^'oi  .Kf>  m°>l/;    )K.jl^   la^  io,o(« 

V^jLi;  V-=>'''=öJ  :^^^^  jJj  ^-«^ot  ^i.»  '"''J&s.^^ioj  >^'oto  .j^Ka  ^  öt-O-a-Ji  )Kx^^ 

1.  M,-^.  w-^W-  —  -2.  Ms.  ins.  ^. 


cumcision  in  the  flesh,  and  to  carry  out  the  dispensation  that  consists  in  this; 
l'or  the  wliole  principle  of  the  dispensation  is  dispensation  and  Service ;  and 
so  he  caught  all  the  nations  liv  faith  in  him  and  made  them  Abraham's  sons. 
Since  tiierefore  the  God-inspired  Scripture  says  that  he  was  circumcised  in 
reality,  who  is  he  who  presumes  to  say  thathe  did  not  iindcrgo  circumcision? 
a  thing  wliicli  those  who  teach  tlie  phantasy  '  seek  to  deny  along  with  the 
other  tliings.  Because  nothing  is  written  about  the  portion  of  himself  that 
was  cut  oir  (I  refer  to  the  foreskin),  we  will  not  therefore  refrain  from  confes- 
sing  that  he  was  circumcised  in  reality,  he  who  said,  «  For  so  it  becometh 
US  to  lulfil  all  justice  »  ",  and  was  in  everything  made  like  unto  us  except 
siir\  Pcrhaps  indeed  some  God-belitting  rairaclc  was  performed  with  regard 
to  the  portion  that  was  cut  olT,  whieh  Scripture  left  unknown  to  us;  and  for 
US  to  "uess  altoul  unknown  niatlcrs  is  a  ihiuy-  of  yreat  dauger '.     But  wliat 

1.  ■javTK'jta.  —'2.  ^I.'itlli..  Hl.   i:».     -  ."!.  llt'h..  il.   17:   iv.    I."».         'i.  xivouvo:. 


[367]  XCVII.  -  TO 

.ot-*N->/    >fno  I  n  I  .  n;    ^-^f^    '.^1-^ 

)joi  )ai.   jLal«  )Jj   ^3   .')t^;  oili^-! 
jj    Jl  vi  ~>    '>&f.L.    oöi;    ^.'/    .oiV-.^^ 

)K.^lä3  ^^«  jlo;  .  m  .,  f^  ..  1 «  im  I 
ji  l  .oi^  KwJ^  )-)i^/  yo^JM  JLjL.  ^-bo  o/ 

JJJÖJL.  ^«   ^V  n,  m  Vi;   iJi^^aIl'^^   V^ojLl; 
jLs/o  ..t^-^   )->.;/  "^o.  );/  .|.iicu5 

1.  Ms.  oi^c^i  —  iMs.  ov:^-  —  3.  Ms.  pI.  —  '/.  Ms. 


CAESARIA. 


197 


^^     y-,1      .s^Ot     vS/      Oi^     lo.OI     )tOLM 

JLal».  JJ;o  .)V^3  oiioj  C*>K-./  jKjLiö; 
.-^  ^  fr.  Nft.  :jJcb«:^  ^Uiüt  ^j  )v.».2iL> 

^^Oi^  ^^>^L<po  JJlOOI  ^/«    jJjÖJl  ^j 

yV^   o^   )V-*t^  l^'^;   ^h^-)  JJ;  ^01 
"'üis.^  -'v^o«  ^t-^/   U^?   -.V-^^ 


L  7.3  v°  a. 


.'^O. 


I^A-VIOS. 


Ms.  v?>oi-  —  6.  Ms.  <». 


is  assuredly  already  known  is  this,  tliat,  when  he  rose  from  the  dead,  he 
took  that  also,  inasmuch  as  it  is  a  portion  of  the  whole  body,  aud  he  prc-- 
served  it  with  this  without  corruption  according  to  ineHablc  inetliods  wiiich 
he  understands.  For  we  also  shall  receive  our  own  body  complete  at  the 
resurrection,  not  carry ing  the  diminution  caused  by  sores  or  other  injuries, 
but  whole  and  perfect.  It  is  a  good  thing  to  ask  the  inipious  man,  who 
think  that  by  such  questions  they  frighten  those  who  believc  rightly,  'so 
as  to  reduce  us  not  to  acknowledge '  that  our  Lord  sufTered  real  sutl'erings 
in  the  body,  what  they  themselves  say  about  the  blood  whicli  came  out  from 
the  pure  rib  mixed  with  water.      Did  it  reacii  the  earth.'      For  this  also  is 


1.  A.  V.  (K)  ■anii  tliey  will  be  cauglil  not  acknowledging' 


198 


LETTERS  OF  SEVERUS. 


[368] 


jioj',  ••>  nn  VI  ••)i    yov^jj;    vooi!^    -^oi 

)l3o  f)  m.o.3/   )ooi;   o6|  ^^;  .  >  ..a.»  .).^; 
)joV-So    V.CQ— ■JS.g.qi  1 .. » ■.^>-JL.,^.-Joa„o; 

K  38  1°    wotoüb«^       i^ki^Ks)    oöi  )'po|.^e>-5   :  )ooi 
;).m  «  .^  ^^^..ioo    |ä*i>j    ^''^^^^io 

)KS^;  ^  •.^j_*^po  )ooi.J  )..^^,^^s^::^ 

.)_3»j    ;)/j   U-JL^;  "^^^  .jl^^ 
V1-.Ä   ^  O^O   ).iOO»  ^^Ow  Ijoi  ^.^.io 

|.ia— CO  ^   JJ/   .jlX^oo   oULio  ^iT^ 


^0-0.1.^  jv^).^  ^  (sie)  y£oa:>a^.^DoV3 
•  .JJÖN  x^oit  jKS.^)  ^^>r^?  l'  P? 


)_iö;    |_ca. 


^^iMO_«f 


^^^ 


V? 


Uici». 


wy^)^.>o  ).:ioot.j»;  .;)/  .^  )ooi  l^jKio 


1.  >3  added  later  under  the  line.  —  2.  Iii  red.  —  3.  Ms.  ov«=»o  w.  —  ;'..  Ms.  ^' 


not  declared  by  the  holy  Scripture  of  tlie  gospel.  But  let  tliem  themselves 
be  friglitened  by  tlie  fear  of  loss;  and  it  is  consistent  for  tliem  to  say  tliat 
tlie  blood  was  poured  out  in  semblance  only,  and  did  not  flow  in  reality. 
But  Jolin,  wlio  becarae  bisliop  of  Goustantinople  and  was  a  preacher  of  tlie 
true  dispeusation  witli  boldness',  in  the  homily  entithi-d  '  Concerning  the 
cross  and  concerning  tlie  robber,  and  concerning  the  fact  that  we  should 
frequently  pra}'  for  enemies '  was  not  frightened  by  the  fear  of  these  impious 
men,  but  said  that  the  blood  dropped  upon  the  earth  and  purified  the  whole 
of  it,  inasmucli  as  hc  wrote  lluis  :  «  But  why  is  he  slaughtercd  at  the  heiglit 
of  the  tree,  and  not  under  a  roof  ?  In  order  to  purify  the  nature  of  the  air, 
tiierefore  it  is  donc  high  up,  wilhout  a  roof  above  hini,  but  heavon.      For 


1.  itaf^Tioto. 


[3fi9]  XCVH.  —  T() 

'  ^/;  ~  ooj  y/  ^*Ä>|  ^t-^  .OU13;  ^ 

K^)jL>-3t;  061  ^t.l<  ooi)  ^^01  jJj^^o 
öii^  ..ipo/  K^^,  J^  ^l  :it^l 

JJ/  .^CLO  );0(.^  oi^  K../  )lo',  .  m..s  y^ 
']y-^  oi\jo    .jLa-M    ji;o    I-jI^^iOA^o 

jJiOk^j  jJ   jllo  Kjl3  ^-/  -..^oio^o;» 

1.   Ms.  ovia.-  —  i.  Ms.   ow-  —  3.  Ms.  ^Nj- 


CARSAIIIA.  i<)i) 

.j-i^;/  vs/  ^j  iooi  )..ojKi6  .j-^t^  jocH 

>   ..\ot  ^  )>.^^s^J«    ^K^  sS/j    ^->^Ot.^ 

JKJSl^j   )J    \L1jd   tüLa  ^^/   .«-oto'^x>j; 


tlio  air  was  purified  by  the  sheep  being  sacrificed  high  up.  But  thc  earth 
also  was  purified;  for  the  blood  droppcd  from  tlio  rib  upon  it  »  '.  Accord- 
ingly  therefore,  if  on  tliis  analogy  the  ibreskiii  that  wa§  cut  ofT  touched 
the  earth,  it  assuredly  also  sanctified  it,  and  by  methods  whicli  he  himself 
understands  who  was  voluntarily  circuracised,  he  assuredly,  as  I  said  before, 
preserved  it;aiid  at  the  time  of  the  Resurrection  ho  rose  with  the  whole  body 
complete  and  without  corruption,  having  this  porlion  also  undiminished, 
although  he  showed  the  scars  of  the  nails  and  the  lance;  wilh  which  he  will 
also  appear  to  those  who  pierced  him,  according  to  the  uneiriag  wonis  ol 
the  God-inspired  Scripture-. 


1.  Ed.  Par.  2'.  II.  ',". 


■2.  .Tolui,  XIX,  37. 


200  LETTKRS  ÜF  SRVKRUS.  [370] 


11  rdi3^r£f:\    rc!a^i\   jc>uj:^    r^h^i^v^   ^   rsfnardxjo   j"\^:\ 


xcvin 

E  88  r- 

^^^^o'o\r^A  m  p    iiaJ    iv_3iv_aiir£f:\    .n^  i  qq:>^    niua    ^7\ 

T9y  r  b. 


i:  88  i"ii 


T  ii'.i  V"  ;i. 


^-;i  "^^O  .yt.*üiw  ''«.Xio;  OCH  ^/  K-jL^j  ,^/  )q-J;  K-*)jSs  >^^^l^1/ 
^-/  :^oolK.,^..^'  Q-I.N Mail v»'^  ^wULA  );oi  ^/»  |K*^jl;  ^-«^■•/  ^;~*-=>j 
l^^oi-.i.äiCLJi^    ""V^?    '-'ibcLs    ..).ÄJ.*3    ^-JUJj    '^kio)^    jJLjia-.   ^^^ 

1.  L  iiilil.  r;'-''-  Wo  .=1  If-  U    .>»3l.euP  Laaii  lov^   M-vu.;,  |eo:i.ßo   ^^;o  ,3    .o»:»*»»,  T  wilhout  iianie 

or  aildressee.  -  i'.  T -  3.  MK   Hla*   o-w-  —  ',.  K   ul^^jb,^Av  —  5.  EK  usLoi^l»»    lUai,  T  <-<^i: 

.-sl.a».=»».  _  r,.  T  ioi-.Mg,ai^ii3o/.  —  7.  Iloje  llii'  i-xIimcI  in  1,  nids.  -~  8.  Ilcre  llif  exli:icl  in  K  enils. 

—  9.  T  ow  o'wi  (l'or  "i»i  —  ^j^w),  mai-g.  l»on  \'^j  t»^-  —  10.  llero  begins  an  extract  in  K  67  v°, 
headed  :"^o  i^ao-  —  ll'.  T  ;->55,  ,j=j.  —  12.  T  ^oi-  —  13.  K  ,•-»,  T  um.  —  14.  T  "^-«s-  -  15-  T  U:^- 

—  k;.  i:  v^-'"'-  —  1'.  T  ^ov-->-viii. 


XCVIII.    —    Ol-    MvH    Skvkrus    fuüm    tue    5"'    lettkr    of    tue    4"'    book    of 

THOSE     .\FTP:R     EXILE,     WIITCH     W.VS     .^DDRESSED      TO      CvESARI.V    THE     IIYP.VTISS.V, 

wHiCH  BEGINS,   ((  A\'lioii  1  Fcad  tliG  letter   of  yonr  magnificence's  love  of 
God,  noi  oiice  nor  Iwice  ». 

äi;i-38.  l}ut  to  tlie  qucstlon  wliicli  your  exceliency's  magniticeace  lias  asked  ine 

by  letter  I  returii  au  easy  answer,  tliat  for  iiiy  part  l  have  never  accepled  or 
expressed  agreeiiuüit  witli  tliosc  ^vllO  speak  of  an  (ipukatastasis,  and  an  end 
to  the  judgmenl,  involved  in  the  torments  tliat  are  tliroatened  us  in  tlie  future 
World,  and  llie  man  wlio  says  tliat  lic  lias  a  letter  of  mine  wliicli  proclaiins 
this  opinion  inaiiifcstly  lies.  Tliereforc  I  praised  your  God-loving  magni- 
ficence  for  asking  for  such  a  letter  to  lie  sliown  to  you;  a  letter  wliicli  tli(> 
man  wlio  concocted  it  necessarily  set  hiraself  falsely  to  sliow  to  be  iny  compo- 
sition.  Tliose  \vlio  liold  smli  an  opiiiion,  wishiiiu'  \n  ai'coniplish  tlioir  desires, 
as  if  forpooth  on  tlie  basis  of  plausible  suppositions,  inake  use  of  argumcnfs 
that  are  gratilying  to  the  hoarcrs,  sayiiig  tliat  it  is  unbecomingto  or  unworthy 


[371]  XCVIII.  —  TO  CAESARIA.  201 

^  It^OL^  ~uw,^o  -Joi^jl   )-.Q.A    o/  ya^   j.-)L3   'jj;    ..-^ioj.io.j.    ^j^^x^ts.^ 

).Ȋiajj    .-jjoi    yO0t\    ).-.i^^    t^    .j-iCL^aji    vO<h\     K-.\j     |.io\.iii    ).ia.XiJil 

:^*Äj/    "^^io    ^'^io/j    :t-=L'^;     j.iai.a.-J^    vs/    >iiw:^jLXLS.    K^lo   .>ii.iK,äo\ 

••  it-^'-N.^'^   )-'°<?    :''oVi^»    ^2Lio    JJj   )läi.o        'lil^a.*   j-i^i^o.»;    ^-^/    iv  r.:  v°. 

)  n  « I  aJ^o  .  -^o^Os;^ j  )  ioA  '  \sa^*^Ki       )  [  »o-j    ^jJ^jK[^)L«^  L  j     :  ^^ötl  / 
^-JiAJjLioj  OÖ1  i.*^'^vS/o  .' '^)ab»ji  jJj'       .oiJ^    K_J^     )_icu^cu»;     )_i^oio  T 
:|jo»  ).^OL^.^^jl^i.^  '^jJLSot^i  \^K^  o/       y/  K^J.°>...°i\  jaljL  JJ   jjji*/    .ym'.v^o 

'JLwi^a\)ooi  jpoai^v.ooi>&^^:^A-aü^       ))-^»    '"■"^  °°'  .oC^   fr>.<J^   JLxiÜ^qji; 

I.  T  tt-  —  2.  o  added  above  in  T.  —  3.  T  :"'■"'■"■  —  4.  T  sing.,  »  added  in  lalor  li;tnd.  —  5.  EK 
IV«a»-  —6.  T  i-^-  —  7.  T  l;-r=^-  —  8.  T  '*>^v  —  il.  K  um.  —  10.  E  "'w  ^^6^0,0;  ^ioS  '*^,  K 
"■«•  —  11.  T  ^  ;m3»o.  —  12.  T  ca»-iSi,.  -  i:i.  T  «"^^j  ('■oiT.),  Hj  ap|..  deleted.  —  l'i.  T  om.  o.  — 
1.").  T  om.  —  IG.  T  Ul-vi^  tow  Ufe  a^i  \s^^l  -.cnaS/. 

ot'God,  and  far  removed  from  liis  mercifulness,  tliat  tlie  man  wlio  lias  sinned 
Ibr  50  or  100  years  in  this  world  sliould  endure  torments  i'or  nnending  ages, 
Ibrgetting  tliis,  tliat  God's  laws  and  those  wliich  prevail  among  men  tliink 
üt  to  requite  sins  according  to  tlie  Intention  of  tlie  sinner,  and  one  niay  iiear 
even  wise  men  outside  sayiiig  of  certain  persons  wiio  liave  done  foul  deeds 
and  acts  that  are  not  permitted,  «  Tiiis  man  deserves  to  die  not  once  but 
many  times  »'.  But,  when  a  man  hears  as  \ve  do  that  God  rwho  became 
incarnate  and  was  humanized  witliout  Variation  for  our  salvation,  and  who 
for  this  reason  came  down  from  heaven  and  conversed  with  us  plainly  threa- 
tens '  fire  that  is  not  quenched  and  an  undying  worm-,  and'  makes  liglit  of 
it,  liow  does  he  not  deserve,  if  it  is  possible  to   say  so,  to  be  condemned 

1.  This  seems  to  be  a  citation,  but  I  du  noi  know  the  soiirce.  • 


ii:i  v°  b. 


E  88  V"  b. 


202  LRTTKRS  OF  SRVERUS.  [372, 

•  Jla-io    JJj    ;Kjtio    ^    r'^al^an    )lj       ).Joi   ),  >ia,^N,j.   |— «|j   t^-K-   o/   ^^^-Lji 
.-)io>...<^o    )J.n„i.\..i    ^^0    jooi    jLk.    jJ       )la-a_V-m-d    ).JOl   ^/;    )^.^^Jo  :^jii 

•  •   ooi    jjLSoi   ^/;;    oöi  "^.^^ooi  jJLau./       yOj/  )— )-»  ^-'■[■^j]?   )^*-^  ^-»^oi  v^Joi? 
^^^^^.^^O)   ^J^oi   ^;    ^QJO|o  .   ^ojKu        ).joi  '^.ooi  )jlo~./o  .>0L^^«  OlloJLi^^O 

|..>.iü..a;  •,\.'»~^<^  "^Ji-  i'i'^l  ^l-;^;;      ^.A^oi     ^^;     yo-ioio     .wa.j'lS...iu:^ 
.*  pö/  JJLSOI;  .-j'^j.^  U^>^o  jl).^:^^       :^pö/  ^^./CS^^   ^caAtf)^^|.^^a3/; 

.•\«  II  ..J^OOO  ^^;K.^  ^il^     ^t->OI<3  ^.A^jK^  ^.OV)    ^f-»0|0  •.yafuKjl^ 

^^oi;     .  «\oi^  ^;  v°oi!^      V**^      vooi^  ^l   ^■•;  v*"^  ♦j:^  .«N^o»  >^6i 
•.).«Ju/    'yOot^S>o,.<  laa\;  .-^po/>       oi.^      .r>  ..v;.   .•)„ou/  yoot^S»n,..\ 

1.  T  W^a»-  —  2.  T  Itai-v-o  |tot;-9o  |Ui-j.  _  :j.  T  low.  —  4.  Here  the  extract  in  K  ends.  — 
5.  In  T  a  line  is  left  blank,  covoiing  Ibis  word.  —  CT  ^m-  —  7.  E  rf<-^l-  —  8.  E  ,j'  «»•oto.  — 
«1.  \i  ^AA^tsxo-  —  1(1.  T  Itaio^oa^.  —  11.  E  U^ii  .>o^^»-    —  12.  T  la»a::.M  tca^.  ..^,^^ 


twice  over  to ''  endless  torment?  If  a  man  live  100  years  or  mqre  in  tliis 
present  world  and  spend  such  a  period  in  vanity,  it  is  certain  tliat  lliis  man, 
if  lie  were  allowed  to  live  ^this  same  temporal  iil'e  ^  witliout  end",  would  not 
cease  from  riüs  eternal''  greed  and  wantonness '.  How  tlierefore  will  this 
man  in  accordance  witli  liis  disposition  not  justly'  be  tormented  without 
end?  Even  the  very  men  who  introduce  an  apokaiastasis'  say  oI'  sinners 
that  they  will  be  tormented  for  inany"  and  long  periods  Tgo  to  speak'",  and 
then  afterwards  will  be  purified  and  admitted  to  clemency  and  attain  to  the 
promised  blessedness.      But  they  "  I'orget  thal  their  human  reasonings  them- 

1.  A.  V.  (EKT)  'became  ...  salvalioö,  and  Üiat  for...  roason  he  came...  hoaven,  plainly  threalenins^'. 
—  2.  Mai'k,  IX,  44.  —  3.  A.  V.  (EKT)  ins.  'al'ter  all  tbese  things'.  This  vorsion  bas  many  addilions, 
whicb  l'rora  a  comparison  wilh  Ihe  Originals  of  the  citalions  containcd  in  the  extract  I  inl'er  lo  be 
inlprpoialidns.  —4.  A.  v.  (EKT)  ins.  'eternal  (Ire  and'.  —  5.  A.  v.  (I<;KT)  om.  —  (i.  A.  v.  (EKT)  ins. 
'reniaining  withoul  death'.  —  7.  A.  v.  (EKT)  ins.  'and  lasciviousncss  and  a  l'oni  life  in  lusts'.  — 
8.  A.  V.  (ET)  ins.  'or  cnd  ot'  judgment'.  —  9.  A.  v.  (KT)  ins.  'years'.  —  10.  A.  v.  (ET)  -orsucli  a  kind 
and  prolraetcd  future  ages,'.  — 11.  A.  v.  (KT)  'those  who  say  thcse  things'. 


[373|  XCVin.  -  TO  CAKSAHIA.  20;{ 

''^»O^IS,   ^•oJiJi    >  .)iv>i    o/    ^.<ujL:>eu.<  "^  'i  '«>    )_a-.V/o    jj-JU^D    ^;    JV; 

^)-i-;  :)-^-—  t^  ^>Ju/   ).-^    'K.-*ts.V.o  yooil^i.;!  ^jaja\  ooi  ..[|jx]:uji.1 

yi.mi     ')-Q.;ujil.o    :''>öolfto     )>-.).b.  )  lax  vi  ....•,  n\'S>  )...qa  /[o»|  |J;  -.Uf-^K^ 

)L.>-*tsjio    ..l^^^o    )).j:^iaD    j-iaSli.»  :I^*JLJil;  jx^l  j]  w>,o.to<SJj  :jjoi)<x^; 

}iy    •.vOOtKis.io  ^/     jjLDoi   ^»s/    ooi  jJo  .j<H_^w:ii;   j™:^-*;    )jLi;   ^  V-^^-« 

jJo  •Joi!^;    otlaxio.-.pa\    );o|   ).*qjl  [j>^-*   vJ   yo««-^ J-=J^Q-- ^    '^^  ^°°^ 

|...«  •>»;    |.iL,L...JL3  K^a^V^  ool  I^JLd  •.^^JLA  ^^jl^cuw.  j-^.»;  o6i;  -JoC^  )ooi 

yooi  fi « I  tl;    jjL^j    loj).   JJf    vrföv^  .01.2  |lo  -.In  «.i>l  ^a^mj  ^«Öa  ^ «  t  Vi .» 

^^S-*/)  yOOUi„2LA.a.M^  qS^j  -.»-fc^looi  •;•>  .•»V>/;   ^/ 

061;  '.IjjK^OO  JOOI  ^loj  yOOlK^^kVl^^O 

y^l  jooi  |lo  .jK^^jdl    •,  •>  .  m  I  «a^J^w^ 

1.  T  la»»>o  tfS.  —  2.  T  ^>  iiiil.  ins.  IrilPr.  —  3.  K  om.  o-  —  4.  T  om.  —  5.  E  \-,i-jo-  —  G.  T  ^>.^^l•  —  7.  E 
sing.  —  8.  Ilei-e  T  breaks  off  in  consequence  of  the  loss  of  3  leaves.  —  tl.  Ms.  >Maj.  —  to.  Ms.  sine;. 


selves  show  God  to  be  uurighteous  rju  his  judgments '.  If  a  man  lives "  in 
sin  50  or  80  years,  but  '  endures  torments  many  long  generations,  it  is 
again  apparent  on  their  principle  that  this  is  noL  worthy  of  God's  merci- 
fulness\  to  extend  tlie  period  of  torment  beyond  tlie  time  of  the  life  in  sins. 
If  God  agreed  with  the  reasonings  of  those  who  think  thus%  tlie  man  who 
sins  for  50  years  should  endure  torment  for  50  years,  f^and  it ''  slionld  not 
be  thus  long  extended  over  mauy  generations,  as  they  say '.  For  our  Lord 
and  Saviour  Jesus  Christ  also,  in  the   holy  words  of  bis  preaciiing,  when 

1.  A.  V.  (ET)  'and  unjusf.  —  2.  ,\.  v.  (ET)  ins.  'up  and  down'.  —  3.  A.  v.  (ET)  ins.  Ms  requited 
witti  a  severe  sentence  and'.  —  4.  A.  v.  (E)  ins.  'nor  yet  becoming  to  tlie  Itindness  exisling  in  liim '. 
—  5.  A.  V.  (E)  ins.  'and  agreed  and  assented  to  their  opinions'.  —  6.  .\.  v.  (E)  'only,  and  the  jndg- 
ment'.  —  7.  A.  v.  (E)  ins.  'and  liis  lormont  endni'p  for  ages'.  W'liat  follows  to  •  distinction'  (p.  374, 
1.  4)  isomitted  in  vers.  F. 


204  r.ETTKRS  OF  SEYERUS.  374] 

E89ra.  ^^,^ot  ,^aJ^j)jj  po/  '  ..|_^OL^ 
~  |-Ä^\  )-<^>JO  ^^OL^N^'S.t  JLolaXaK^ 
^-«^oi;  l-iä^  vOOi^Vi  ""^^Owo  .^OL^^iJ^; 

)jOIO    .yOOl-Vl    ^^»>>    «Sl^^^OJi    jjj      VLCD 

\jäi  061^  SCOQ-.N  o  m  't  •.KjJV-tou  )a.u^:»o 


1.  Here  beginn  an  exliact  in  K  CT  v°,  lieaded  :  "^^^  >'>=o,  and  L  l'»ü  r,  headed  ;  l^-VQi.|  itoo- 
—  2.  K  |o.i-keO^  Uß'i-'O  ■.>aii:k\i  l»:t».>!k  l::o*i|.  —  3.  K  um.  —  'i.  L  '■o^^'  —  ").  EK  sing.  —  H,  1\  ins. 
lalcT  below  line.  —  7.  A  word  erased  bel'ore  tliis.  —  8.  E  r^a^Sv 


separating  tlie  righteous  from  the  sinners,  said,  «  These  shall  go  to  eternal 
torment,  and  l\\e  rigliteous  to  eternal  lifo  »  ',  and  with  regard  to  botli  the 
classes-,  that  ol'  tlie  l'ormer  and  tliat  of  the  latter,  he  spoke  in  oxactiy  the 
same  fasliion  of  an  eqiiality  ^vithout  distinction,  applying  the  word  'eternal' 
to  botli  without  distinction.  Basil  Tthe  great  among  teachers  of  the  truth 
shows  this  clearly  in  tlie  teaching  composed  by  him  in  the  form  of  question 
and  answer  addressed  to  tlie  brethren  of  the  convents;  and  it  is  the  219"' 
question,  wliicli  is  expressed  as  fullows  : 

«  The  brethren  say\ 
'  If  ■'  onc  shall  hr  beaten  with  many  stripes  and  another  with  few,  liow 

I.  M;illli.,  \xv,  'iG.  —  2.  tiyy.x.  —  3.  A.  v.  (E)  'w-hen  he  was  asked  by  llic  brellirt'jr. 'i.  A.  v. 

(EKL)  ins.  'il  is  said  ol'  Ihr  Iwo  slaves  descrihrd  in  Uie  gospe!  that';  Bas.  oni.. 


[375]  XCVIII. 

K-*^;  ^-«-Äj/  ^t^o/  )jL3^/  .jK^Vo^; 

K-.).   «  »>    .■'SO;     yi-sK  (in  V>;     ^^0| 

)j^--JJ    »tJLio;    jLa-/    oolo   :''^a^iJb.; 
ooi  jl «  M  ^o  :jLa^';  jJ  yooiiojo  :)fcs_.^io 


ro  CAESARIA.  205 

jjÄ^Qji  K-J^j    -^t^/  Usl*/  :'"':i.w,iISuO 

po/  ^>^;  ^^wOo»  ''^^io  .yVogtoo 

^öi  r^OL^,^«  jiai^  ^-^>-<jJ  't-iL^  ^;  e 
:«^oia-D]JLiä.\o   L',™qJSöJJ   )._3u-.^ioj  l 

^CL>f>0    ^^     oolo    .'jjÜNf     JJ      yOO|«Q.JO 

^-^.;l  jJ  yooiiajo  .-laiot  jJ  ycoi^oi» 


811  r"  b. 
liii  v  a. 


1.   K  bing.  —  2.  E    ^m'S.m-t.  —  3.   E   pl.  ^   '1.    K   nm.   —  5.  E  .;i^oi  näS.iI'i.   —  (1.    EL    ins.    l^a^ilc 
>oiv.v.\,  k--^;  Bas.  om.  —  7.  EK  ins.  ;-■•-»/'  \^l  ^oL  t^lo- 


say  some  that  tliere  is  no  end  to  tlie  sentence  of  tliose  who  are  tormented?' 


Basil ' 


savs. 


Points  wliich  are  matters  of  dispute  and  seen'  to  be  obscurely  expressed 
in  various  places  of  tlie  Holy  Scriptures  are  elucidated  by  clear  statements  in 
other  places.  Since  therefore  our  Lord  says  at  one  time,  'Tliesc  shall  go 
into  eternal  torment'',  and  at  anotlier  dismisses  some  to  'tlie  eternal  fire 
prepared  for  the  devil  and  his  angels',  and  at  another  mentions  'tlie  gehrnna 
of  iire',  ^uttering  further  tlie  words,^  'W'liere  their  worm  dietli  not,  aiid  tlieir 
fire  is  not  quenclied',  and  again  said  bel'ore  through  the  proplict  ^about  certain 


.   1.  A.  V.  (F)  'the  great  among  doctors'.  —  2.  X.  v.  (F)  and  EL  ins.  -and  lln'  rii;lit(^ons  inlo  rlcrnal 
lifo';  Has.  oni.  — .!.  A.  v.  (EKL)om. 


K  68  r" 


206  LETTERS  OF  SEVERUS.  _  [376] 

yjl-.io/    ^~«^oi    ^/;o  "^-JOt    ^^01       [>Ot— *  ^]^H   /~*^?°    ^-^oi    ^ 
j.^^^  -.j^öC^  I^KJLs  >J.w>^iD  w^:dj       ^  |;o(  sd/  lo,oi-.yJ^^(  ).A^fJi  i^hJisi 

•^>&>o»>J   -.yi-io;    -oiQJLi-;    ;>^  r:^^*       )-^^-">  JJ?]  •.^;^*»>:■^4/  Vp*  '?;r<*?  V^"^"« 

^olS^C^;     I  n  « JLiitOS.  V*^v/  .jl^iuö;       )ji-J^o  joöi  ^too^ulS  |.io.\Qji  •.j.io^Q.Ji 

)jl«*\o  .vfioovs  ^^s^  ^  ..).iCL^aji  K-./       JJ    '^3K„flQJ    );o(   )[ ^2S^^;] 

}i    |;ot  y/o  .)-aaJ:^aii   K_/   ^XiC^;       U-,^;   o(A    K-/    jlo,   )jl-/   ..,5Jl*js*, 

|ma^  chÜk  K-/  UaJ-/  -.^abwi^»  ) X....\       K-J-o*  voomVI  ^^«^  )a^^'isj  |;oi  V-<^ 

1.  EK  li;o  "^sN  ofl-c^a)  ,.3,.  —  2.  E  «"o^l/.  _  3.  KK  ^il  r^^  O-»^   uwa^:-»  ^-  —4.  KK  oni.  o.  — 
ä.  KK  l^-us  H»»  .-^tt-^vu,.  _  6.  L  '^.^jaik.  _  7.  K  pl.  (in  erasure). 


men,'  'Thoir  worin  shall  not  die,  and  their  fire  shall  not  be  quenched'; 
while  these  and  similar  expressions,  are  often-  used  in  the  divine  Scripturos, 
rthis  also  was  broiight  about  by  the  machination  of  the  devil,  in  order  that 
men,  forgetting  these  and  similar  decre.es  of  our  Lord,  might  presume  to 
sin  without  restraint,  persuading  thcmselves  that  there  is  an  end  to 
jiidgment.  For,  if  it  is  possible  for  there  to  be^  an  end  to  eternal  judg- 
ment,  there  will  assuredly  also  be  an  end  to  eternal  lile.  But,  if  we  do  not 
consent  to  think  rthis  with  regard  to'  life,  wliat  Tplausibility  is  there  in  our 
assigniiig-'  an  end  to  eternal  judgment?  For  the  addition  of  the  word 
'eternal'   is  made   equally   in   both   cases.      'These    shall  go  into  eternal 

1.  A.  V.  (EKL);  "  Ye  shall  s"  out  and  see  Uio  eorpses  of  them  wlio  liave  cimimitled  inii|iiily  agaiiist 
MIC,  für'.  —  2.  A.  V.  (F)  'licrr  and  Iheri,'';  Bas.  -ko/.Ixxo'j-  —  3.  A.  v.  (KKL)  -il  is  cerlain  tlial  llie  devil 
l)y  liis  craft  eoiili'ivrd  to  iIih-imvo  Ihe  iiiliuls  cif  iiian\.  in  unler  llial  wlillc  llicy  forget  our  Lord's  s<mi- 
lenccs,  he  ma\  sow  Ihis  in  llicir  llioushls  Ihat  liiere...  judgment.  and  iiiake  them  ycl  mofe  iiresumc... 
restraint  in  the  evil  dceds  of  halefui  lliings.  l'or,  if  Ihere  is';  Bas.  ev  /..  toöto  t?,;  (isOoSeta!  toü  oiaß.,  to 
TO'j;  7TO>).oO;  twv  ivöpwTTWV  uxriiep  6Tn>a9rijj.£vou;  Ttijv  tOffouTtijv  x.  TOiourtüv  toü  K.  ^'/ip-axiov  x.  ÄiroyäTEwv  teXoc 
■/.olioeu;  zli  TÖ  |j:äX).ov  xa-raToXfiäv  Tf,c  i|iapTiac  d»-jTot?  -JTcoYpäfciv.  KI  y.  x^;  atuvi'ou  xo>.ä(7£<i>;  euTai  noTe. 
—  '«.  A.  V.  (EKL)  -thal  lliore  is  an  end  In  eternal'.  —  3.  A.  v.  (EKL)  '  room  is  Ihore  for  the  tlieory 
llial   liiere  is'. 


[377]  XCVIII.  —  TO  CAESARIA.  207 

yO^/Jj  .).ia*J0  ^ot-lVl  '^'i^i.  .K.*)^aji      ^pa\]jJo  :^*^^  U^x»«  ^'^ot  ^^^4^.00» 

sjal^SL^  ^V^so  :)j^U  ooi  |.jl1.;  )oj!Sx       o|/    .•)  •>  '  N;    |J»    |»aJL3    oj/    joog; 

'jjoöf^   j-it-^/o  .jK.^^    jJ;    j.^.^oK.J»       jj't-o'/    •j<a--A;    ^'/    >*>\3   .'uw.^^^o 
.^A.Md>.jL3;     )..a:LiaK-5;     K-./o    .j^V^       :).I.JL>;;    JLa.I^,^QJ  |    öi^    ^h.    ^^^"^ 

K</  •.)->t-3   jLsojuu  V-*-^/?  ^°^  '^öi.ao      i^]/  ))t-*>3;  )^;Q^o  j-^V-'^  ^;  {.^oji^ 

1.  K'^-^.  —  :;.  K  xi^  ^w-  —  3.  KK  ^J10^■-■-».   —   ',.  Here  llic  extract  in   L  ends.  —  .">.   E  lJoly=-  — 
l>.  llere  tlio  extract  in  K  ends. 


judgment,  and  the  righteous  into  eternal  life'.  These  things  therefore  being 
tlius  admitted,  we  must  know  that  the  W'OiJri  'He  shall  he  beaten  with 
maiiy  stripes'  and  'shall  be  beaten  with  few'  are  not  an  end,  liut  signilV  a 
difTerence  of  torment.  For,  ifGod  is  an  upright  judge,  ^not  only  to  the  good 
but  also  to  the  evil',  and  requites  each  according  to  bis  deeds,  it  is  possible 
for  one  to  be  in  the  fire  that  is  not  quenched-,  burning  either  less  or  more 
than  the  other,  and  another  in  the  worm  that  dies  not,  ^both  one  that  hnrts 
little  and  one  that  hurts  much  '\  cach  as  he  deserves,  and  ""another  in  rjclwnna 
that  has  a  variet}'  of  torraents,  and  another  in  outcr  darkncss,  and  that  there 

1.  A.  V,  (EK)  om.  —  2.  A.  v-  (Eis)  ins.  ';ind  another  tu  be  in  fire'.  —  3.  A.  v.  (EK)  'and   another 
in  l)ilt(r  liabitations.  and  one  in  initder  torments,  aud  one  in  torments  niore  severe  Ihan  Ihev". 


H!t  v  b. 


[378] 


208  LETTERS  OF  SEVERUS 

,f^l  K-/;  -.j^joie  l-SQ^;  o)Kjl|Jo         [^>-/?     I^!«»^«]     yf*  V)n\»;    jlK.iaJ» 


^wJ^^/;   .-)j-.^;   )_JLb«iaS)    j-a^^oji 
o/  .-^A^V^IS..^  vOO<-.y  ^ '\  >  jO»;   >-*/? 

1.  Ms.  wilh  puiut  .■  fdllowiiig.  —  2.  Ms.  om.  j  iiiit.  —  :i.  Ms.   om.  stop. 


J»oio 


is  a  place  where  a  man  is  found  amidst  weeping  onty,  and  there  is  a  place 
where  he  is  amidst  gnasliing  of  teeth  also  from  tlie  severity  of  tlie  pains ' .  But 
the  outer  darkness  signiiies  tliat  tliere  is  in  trutli  an  inner  darkness  also." 
And  the  vvords  used  in  the  Proverbs'  '""at  tlie  hottom  of  Sheol' '  signify 
that  there  are  persons  in  Sheol  and  not  at  the  bottora  of  it,  because  their 
torment  is  smaller\  And  this  is  depicted  now  also  in  bodily  afllictions. 
Für  there  is  a  man  who  is  in  a  fever  together  with  other  pains,  and  another 

I.A.  v.(E)  'one  niay  recognise  nioreovci-  in  gehrniia  m  variety  ol'  lüriiienls  of  lliosc  wlio  are  beiiig 
i'cqniled'  —  2.  A.  v.  (K)  ins.  'And  Uierc  is  a  place  ol'  i('i|uilal  where  a  man  is  in  weeping  only.  and 
Uiere  is  one  again  where  lu'  is  in  gnasliing  ol'  leelh,  fruni  Die  severe  lornients  of  the  biffer  senteni'e'. 
—  ;!.  A.v.  (F)  ins.  'of  Suhmion'.  —  'i.  A.  v.  (E)  'l)ringelli  down  lo  Ihe  doptlis  of  !>heol  and  In  Dir  liolfoni 
of  die  pil'.  ~  5.  A.  V,  (V.\  ins.  'and  there  is  one  who  is  in  llic  pit  and  not  as  it  were  al  tlie  botlom 
of  it.  Hn  all  wliicli  lliings  Ihe  dilTerenee  is  sigiiilied  of  Ihe  lelribnlion  in  Ihe  judgitient  of  tliose  who 
are  requiled  as  Iheir  deeds  deserve.  eilhcr  by  a  severe  sentence  or  by  a  veiigeanee  wilh  iiiitigalion 
in  11  aei-ording  lo  their  acis'. 


[379]                                          XCVIII.  —  TO  CAIvSAKlA.  209 

K-/o  .JJ^I—/   |-=>)-ä^  \-^i    p  .1^^)-='  .oöi-^    jüoi    )_i6j    jJo   .»a-*.\   )Kji)»3 

..oC^  K-jJ^  ]h<xl   p;  K-./o  .0011  ^io  o/    ool   jjofo   .>..<\.nv>  ^^io    )-i>o»oi» 

.^abt^oji ^^«3;  ^U'^l  \-^"\-^^^oJ^^  ^;  lt-»^o/  .oiV-a—  ^^  i-.»-3  o/  V-»^ 

o/    w*oicL3)-3    ^a^^aJl^i    -.ool    JLio»;  vfc^/   .^^i^ji^i^jjj   o/    >-<-^^D;    yV^aS>   jjot 

yQ„^^>ao  .^>^too  oii-:x-*;  ^  ^)..>>^;  )K  *  ly.»/    kS/;    ^/    J^^L^«    )K_.aMl. 

)1)JU^   )lcL-.io;    v-6(    v^V^o^    )t-^^/  V-"-^  s^'«^M   .<^-.'^oi    ^1;    |i|.«^«> 

If—.^^.«    |K  » <.  -»;    ^/  •JK*Vai.;o  );oi   )KI^-^;    öt  >  « I   D^^^Qjaij    ^/ 

vJjl^^-jLsj  i.*^^>-,.^^oi^../;  ^^Si^^oo  ^V^/    .)jl2lL./  .^ouva   j-^i» 

o/  ,>«  )-3)<a^  v«-...>iv)»  »xj/  ^^o»  »3/  |-:>cuao  ^^i»   l-^^o-s?   :)-3u«^   »o-J^i 

^.^Z    f  '•*-/   ^/«  ....g>  nv»  )joiiaDj>  ws^joi  ^.öio  ^»^o  jjiaot  .^.a->.!.flo  ^m  n  1 1  / 

)^Ji)_3  ooC^KjLio;  OLljJ   )>— J;  v-Kio/  .-jj/    pö/  ool  •.>5w^^^J  ^''5!^..^wä;   -6|0 

.•)..L.V„\;   )-s)jls   1-*—/;   0/    -.ja-Jl^k-s  jj/  ./jlai^^-b^-o-ao  JJLSJ»  I— ts.io-s  Q^ 

0/  )i)  «V">  )lcL<^o;  y^oi  >  ,»^>o  .V.a.«.flO 
IV-io/;   j-Jio   _y-./  -.Iv*^/;   )^-Vq^; 

1.  Ms.  P';-.  —  i.  Us.  Sinti.  —  i.  Ms.  Ht>»v  —  '•.  Ms.  '  luv  =■  —  5.  Ms.   1^-» 


who  is  in  a  fever  only,  and  the  latter  is  not  like  the  former,  and  another 
lias  no  fever,  but  is  trnubled  by  ^pain  in  somu  limb',  and  one  again  elf  her 
less  or  more  than  another.  But  this  expression  'mach'  or  'little'  is  employed 
by  our  Lord  in  accordance  with  customary  usage,  as  are  also  many  other 
similar  phrases.  For  we  knowthat  this  form  of  speech  is  frequently  adopted 
even  with  regard  to  those  who  are  suilering  from  one  disease'.  For 
oxample,  in  the  case  of  a  man  who  has  a  fever  only,  or  lias  pain  in  the  eye 
only^  we  '  say  in  astonishment '  How  mueh  he  has  suffered  ! '  or  '\Miat  anguish 
he  has  endured!'     Accordingly  the  expression  'shall  be  beateu  with  many' 

1.  A.  V.  (Ej  'other  pains  of  every  kiml'.  —  2.  A.  v.  iE)  ins.  '  ov  illiiuss'.  —  .i.  -\.  v.   Kj  om.  —  4.  .\.  v. 
(F)-they'. 

PA'nt.    UK.  —   T.    XIV.   —   !•'.    1.  ''* 


E  ;i(i  I"'  b 


210                                             LETTERS  OF  SEVERUS.  i380j 

)..°>,N  .»n  *   "^i.    jJ/    ..).ia^aA   Jjlä; 
^^oio  .f^K^i   I  1..»  •>   joöi;   )..a.«JLiil; 

:'o>-J_->j;     ^j-Sa  n  in  «■=>/    |oot;     o6(  oipo|.^aj»  :o>ju>.j;  ^;   ^coQ^V<^t-^ 

^    .JJLOOI    V^/o    .SliwiO    yJä    .^010)^/;  ^;    ^    ♦jÜLJOl     ■<^,'S  Vi    yA    .jJiwjtoo 

).JL_»    J!^    yOOuK^/    '^ vCDQJOfJL»_0^;  )»°i  I;    jJLOfOS   ^otoK_>(     ^JOQJo^  >  «  n.5; 

J._ia_flQ™3Kio    *    ^CL^iCS.;    HoJL^iO-S;  u>';j    |.icta  .j^lW    """^^^    0/    JIqjlj^wJ) 


.Ka 


;    J-ieu^ioI 


>  i..^o  .   )  *  .^  no      •:*jjL3oi  V'^/  ^^I^oi^  ^^.:;^;  •.^K^; 


1.  Ms.  >»^-ä3.  —  2.  llere  l)el;iIl^  an  exlract  in  K  08  r°,  headcd  :  ^^  i^^o■  K  ""^''^kss^-  —  ■^-  K 
ins.  ICv^oC-'^  ^5s^^vl.yJ._  ',.  !■;  \Bacmäl.  —  5.  E  o|i^m/i-  —  C.  E  >;»/■  —  7.  Ms.  oni.  >=.  ~  8.  K  aioaa..,j.ii3i.  _ 
!).  Ms.  'f"^'-  —  1".  K  iii>.  >oo  in  ivd.  —  II.   1\    -m^wa*  >-;-»,  E  ins.  iiio;i.aai.g.ig.Ä>ao,    ^SaamS;. 


and  'with  t'ew',  I  say  again,  Stands  not  in  tlie  extent  of  tlie  time  ^and  tlic 
shortness',  bat  in  tlie  difference  of  tlic  tormcnt  » '".  ^Tphese  things  this  great 
ruler  and  shepherd  of  rational  souls  Basil  taught  and  stated  witli  great 
conipleteness.''  And  Gregory,  who  becamc  bishop  of  Nazianzus,  himself 
in  tlic  liomily  of  defence  tliinks  (hat  the  future  tormcnt  is  cndless,  teacliing 
thus  :  «  Bnt  for  iis,  tlic  salvalion  of  wliose  blessed  and  inimortal  soul  is  in 
danger,  wliicli  will  be  undyingly  tormented  or  glorified'  by  reason  of 
wickedness  or  of  virtue,  liow  great  do  you  tbink  sliould  the  contest  be*?  «". 
And  .loliii  in  tlic  <)(>"'  liomily'  of  the  commentary  on  the  Gospel  of  Matthew 

1.  A.  V.  (10)'  wliicli  lias  rocrived  an  ond';  Liiis,  vi  frunTiXrifwaei,  wliicli  liiltcr  wül'd  tlie  anllior  of  Uie 
E  Version  lias  taten  as  a  vorb.  Ilaivi^o  nmst  app.  be  rendered  '  shüitness ',  though  tliis  nieanin.^  is 
nul  otherwisc  Ivnown.  —  2.  /'.  0..  XXXI,  12ii'£.  —  .3.  A.  v.  (F)  om.  —  4.  \.  v.  (EK)  'Mialilicd  in  tin- 
(•U'nial  liingdoni'.  —  •").  \.  v.  (EK)  ins.  ■  cuncerning  Ulis'.  —  li.  <  ir.  11.  28.  —  7.  A.  v.  (EK)  ins.  'dcli- 
vered  liv  liiin'. 


I 


[381]                                          XCVUI.  —  TO  CAESARIA.  211 

f.icl  fä  -.»Sl^  ^^oi^  x^;?  -.^ts-io;  4n«t°>  ww,^äo  v-~,x  I»».*.^  .'  jLcojiio 

.si:^^^;  l^otol    .yof^  ""^^o  ysfji  .JjLOot  vJL^j»  .^')l»a^)l  |^.,^o  .o»  Ji^^^/o 

ooi  oolo    .|.^a^Qji  oi^  K»iJS;  1.11  ■«■Uli 

JJjo  J^..)jt  m  ivi»    oöi  '^^.io  :%äL^^       ooi    ^^^ ^^ io    :.o_3;    oö« so 

OÖI  ^)j;)a  ,1^  OOI  Jucsj  .^^oi   v^/  .i-iö/  ^3  .2^:«  -.jLjLiVo  )j)V;  Jlasloj.'^ 

y-ä  ^Ao'f.3;  ot^;o   oiV^^L^   o'^K^;  \-^--^i  °°t  '■'^^  h^-'t  \^l  '>^j\<y[ 

|Jm^Öu3    t—»— ^    ^*^oi        .w>-^»M  |o-»!?  ^^>"^*-^  '"'^^  ^-^oi  .ovloJSooo 

jJ     ...    .»  1   \KaO     yijji    ^>0    yOOU.*_Sj-3  ^J    ^'^Ol  .^*JL.;.1,K^0    jl    .yOoiS.  K-/ 

1.  Ms.  sing.;  ,To.  Chr.  pl.  —  2.  Ms.  U'iVsj,'--  —  :!.  K  l'-»'^'-?  U^^-».  —  ',.  Here  thc  extracl  in  K  ciids. 
—  5.  Ms.  IvU- 


stales  things  consonant  \\itli  tliese  as  foUows  :  «  ""For  all  these  reasons 
accordingly  let  us  first  pay  tlie  taxes;  for  it  is  indeed  very'  easy,  and  tlie 
reward  is  greater,  and  tliere  is  great  ■^abimdance  of-  profit,  and  worse  is 
the  torture  ^if  we  do  not  understand,  aud''  a  lurture  tliat  lias  no  end  »'. 
■"And  tlie  same  again  in  tlie  79'"  exposition  wlien  speaking  oi'  the  Passion 
reforred  to  the  kingdom,  and  to  the  endless  torment."  And  in  the  82'"' 
about  the  man  who  approaches  the  communion  of  thc  Iioly  mysteries  in  a 
careless  mood  and  without  caution  he  gives  teaching  in  the  following  words  : 
«  He  who  approaches^  after  he  lias  sinned  is  worse  tlian  a  demoniac;  for  the 
latter  hecause  they  rjiave  a  denKin"  do   not  receivc   pnnishmcnt',  bnt  the 

1.  A.  V.  (EK)  'Before  all  lliings  let  us  have  a  slrugglc  oii  behalf  oT  guoil  lliiiigs;  foi'  labour  for  fair 
things  is'.  —  2.  A.  v.  (F)  om.  —  3.  A.  v.  (EK)  ■  wliich  will  be  exacted  IVom  us,  which  is'.  —  4.  In  Matth. 
Hom.  Lxvi.  4  (ed.  Par.  2«,  VII,  742).  —  i.  A.  v.  (E)  ins.  '  our  Saviour's  body  and  blocid'.  —  (!.  A.  v. 
(E)  'aro  involuntaiily  loniriillod  by  demons'.  —  7.  A.  v.  (E)  ins.  -and  are  noi  Judgcd'. 


E  90  V"  a. 


212  LETTEUS  OF  SEVERUS 


[382] 


^mÖi  .'f^l  ).isoi  J  «  m'^/  JLql^;  j.^><>^.ii ; 

jJo  |jL\.a.^)^oo   jl   OOI  )l.aLwM  ..^Ot-sKj 

oiV^3  |oo(  "^^..too;  .-OQ-./  jJLao^ 
M^-v>/  jJ/  .•^i-.^-  jJLs;  t-s"/  JJo 
jooi  ;t-s^^o  P  .soJ^tooo  jooi  üi|^ 
v>-./;  ^^. 1)^,^0  JJLJSJ  |äw-.j>  oi^oii 

y^»— J     .•).  »qit.V     O.,^  ^^.,-.301    jÜLSOI 

yfp\;  o/  .-^^mjLh  ^iVi;  »g^N.a  |J  jjLSj 
JJ;   ^:>o^a«\   JJ/    .Q-2)Vj    o/    JJ-io;   o/ 

1.  Ms.  ^»tv»-  —  2.  Ilere  begins  an  extract  in  K  U8  r,  lieadcd  :  oii^j.  —  3.  Ms.  um. 


♦JjLDoi  J  « (in  °>/  iaS.j  UV^/?  J-io.'^QJi-so 
)^\.oK..30  : ^c^s^'Kj  JJo  ^  )j;  ^.^^^öi 
JJ  ■^Oioh^l  JJw.2lLw.  •.saj'J^sjü  vlS.x^ 
JjJ^^oo^  io^  ^t-^!  ^W  .JjlS^w^J^s^o 
fS  :jooi  fls/  JJo  jooi  "^.^^.^K.^»  :v^a^/ 

,|J.-K^  Iv^  oii^  ^  JJo«;  ;v:^ 

V{a\->  JJo  .  « i't   ^IVJ^  JJ  .-.  v>y..5o 

.J)a:i.a*  JJ;   JJ/   Jla^;:^  JJo    |Jj^  JJo 

♦JK_»^   JJ   V-^/  t"*>v   vOO|.i^ol 


former,  Lecause  they  approacli  unM'ortliily,  are  delivered  to  rundying  tor- 
ment'  » "'.  And  at  tlie  end  of  tlie  coramentary  on  the  epistle  to  tlie  Ephesiaiis 
he^  expressed  hiniself  tlius  :  «  For  a  man  to  be  burnt  *  and  not  consunied, 
and  to  be  perpetually  gnawed  by  a*  worm  is  indestructible''  destruction,  as 
riiapponed  to '  tlie  blessed  Jol),  wlio"  was  in  process  of  destruction  and  did 
not  perish  rfor  a  considerable  time,  but  was  constantly  sufTering  and  wasting 
avvay",  Avliile  lie  scrapod  olT  putrid  matter  Tfrom  bis  body '"  for  a  long  time. 
Sometliing  similar  will  liappen  to  tbe  soul  at  that  time,  wlien  tlie"  worms 
Surround  und  gnuw  it,  not  for  two  years'  nor  for  ten  nor  for  a  buudred  nor 

1.  A.  V.  (li)  •judgiiient  willioul  incrcv  and  turmenl  Ihat  does  nul  linish';(F)  'undviiig  tornipnts'; 
.li).  Clirjs.  äöavä™  Ti|i(i)pia.  —  2.  ()/).  eil.,  i.xxxii,  (>  (ed.  Par.  2",  VII.  890).  —  3.  A.  v.  (ü)  'the  .■iame 
))le^s(■(l  John  again'.  —  't.  A.  v.  (EK)  in.<.  'in  gelieiina'.  —  J.  A.  v.  (EK)  'an  undying'.  —  ü.  A.  v.  (EK) 
ins.  'and  nniierishinf^'.  —  7.  A.  v.  (KK)  '  \vc  lioar  nl".  —  8.  A.  v.  (EK)  'whose  liody'.  —  9.  A.  v.  (F)  om. 
—  10.  .\.  V.  (EK)  'Willi  a  |nit>lici'd '  (.lob,  II,  3).  NtiUier  is  in  .Jo.  Chi'js.  —  11.  A.  v.  (EK)  ins.  '  iindylng'. 


[383J  XCIX.  —  TO  CAESARIA.  213 

jj       >  ooi.^Xolf    V-*-^  vsl^K^   .^a^oji  E  'M)  v  b. 

^^«  )&oeu.^A  ^.A^  ^^  tK^,  ^eiLS.N^f       1^„>..  ^   ^0;   jK.aa  «  f>  f..^  'i-^^  |i« 


xr.ix 


for  myriads",  but  for  years  without  end;  for  'their  worm',  Iie  says,  'sliall 
not  die'  »'.  The  Twise  Cyril'  also  in  the  1"  book  of  tlie  commentary  on 
the  Gospel  of  John  said  :  «  We  ought  not  to  be  ungrateful  to  God  but  Ton  the 
contrary^  to  thank  him  because  by  means  of  the  Resurrection  froni  the  dead 
he  has  appointed  for  us  torment  tliat  does  not  pass  away  *■'  »'. 

XCIX.   —   Of  the  SAME  from  the  57"'  letter  of  the  4"'  book    of  those 

WRITTEN   AFTEU    EXILE,    WHICH    WAS   ADDRESSED    TO    CaESAHIA    THIC    HrPATISSA*. 

«  But  in  the  fourth  watch  of  the  night  Jesus  came  to  them  Walking  on    r,i9-;!8. 
the  sea  »'\      Know  therefore   that  it  is  the  custom  in  a  city  for  the  sake  of 

1.  A.  V,  (EK)  ins.  'only'.  —  2.  Jo.  Chr.  [ijpioi?.  —  3.  In  Ep.  ad  Eph.   Hom.  xxiv,  28,  29  (ed.  Field;. 

—  4.  A.  V.  (EKj  'blessed  C.  wise  in  divine  Ibings'.  —  5.  A.  v.  (EK)  'the  conliary,  i.  e'.  —  6.  A.  v. 
(EK)  ins.  'unless  we  repentcompletely'.  ^7.  In  Jo.  Ev.,  ed.  Pusey,  I,  119;  but  mir  texl  differs  widel\. 

—  8.  In  the  heading  of  the  fragnient  in  U  110v°  (p.  .■594)  it  Is  called  Ihe  l(i"'  letlei-  to  Caesaria.  — 
9.  Matth.,  XIV,  2.".. 


Ol  r  I). 


214  LETTERS  OV  SEVERUS.  [384] 

^^  .  «  \oiO  .^..^312^«.^^.^  ^  vO^OUüO  )..iJ^J^«„3  yOf.^;  •.yOOUfcJL^^.^.^^^; 
.|K~.V.iL:>o..a  K.^^  o/    |K-i  n.>na   ^^pts-i^oo  .^jot^  |->J^^;    l-*-^t-A  )«a^o 

yJii   its^  ^^  Jlggy .  n  I  •>  ^iKj»;   ^^oi  ^  .)LmJ^;   öua^a  ow»  ^i   JL^t^/ 

y^    .)L3u>Kj3     )K.i3^^0.     |^K->M     )K.iLiKaL^    »s/o     );0(0     .^^JS.)^        )cn'\^>>B    yOJÖl 

^^O.  ^j   jj/   pö/   :'jK.i^pe  ^^>N  ^SJ  |_C:sCb^;  )ooi  ,_a3K.io  yOi»,.^  i_w^ 

n  VI  .  n/  |jlo(  ^  .jK^^po  )Iv^^^>cl3  a^^a.  ^  JKv^jl^;  |Kjl^,.s  .-oi^a^; 
^Vi;  ^;  l-aK  ^  •>o  |N-  ly*-«  ^  o.^  ^  »o  .^^'^.^j  yojöi.^  ^j^vi  *  n Vi;  >  >  \oi 
>  »Noi    |...v.v».-»o   :  vlI^a^o/;    ÖuVoji   oooi   .  « i  -^K^  p   -.v-^l^K^   J^P^! 

.JjLSOi  )^  ->v\  ya2S.^>.2Jo  yOOL*.IS^  OOOI  yO^o^Jf  OOOI  ^.«.,5.  :)UjJ  >  .  1 .» n; 
yoy^   ,~^  .l-d^S^^o   |.^coa^)-3   x-*^*-^   1'^^   .  iv>,.  n/o   .yoC^   la\   K.*^iO 

1.  Ms.  Olli.  —  2.  A  stop  loUows  in  ms.  —  3.  Ms.  pl.  —  4.  Ms.   Pv 


precaution  against  housebreakers  and  thieves,  as  well  as  in  military  camps 
for  the  sake  of  precaution  against  an  attack  upon  them  by  their  enemies,  to 
keep  ward  by  night  and  watch  in  turns ;  and  some  watch  during  the  iirst 
portion  of  the  night,  and  go  round  the  city  or  the  camp,  and  some  during 
the  rsecond  portion  and  some  during  the '  third,  and  others  during  the  fourth, 
and  others  at  the  very  appearance  of  dawn,  those  who  foUow  in  succession 
Coming  in  in  order  after  the  previous  ones  are  tired.  And  this  is  recorded 
even  in  the  Old  Testament"  Scriptures  also.  When  Gideon  was  ordcred  to 
attack  a  city  by  night,  I  mean  the  camp  of  the  Midianites,  the  divine  Scripture 
said  :  «  And  Gideon  went  in  and  the  100  men  who  were  with  him  into  a 
part  of  the  camp  when  they  had  begun  the  middlc  watcli,  when  those  who  sot 
the  guards  had  just  set  them,  and  they  sounded  the  horns  »  ^  And  in  the 
2"''  book  of  Ezra,  when  the  walls  of  Jerusalem  were  bciug  built,  and  the 
barbarians  who  lived  near  the  countrv  wished  to  assail  them  and  stop  tlie 
work,  it  is  writtcn  tlius  :  «  And  I  prayed  to  our  God,  and  wc  set  guards  over 
US  day  and  night  against  them  »;  and  again,  «  At  Ihat  time  I  said  to  the 

1.  Ms.  om.  —  •.!.  Si»6<ixiri.  —  3.  .lud.,  Vli.   1!l. 


|385]  XCIX.  -    ro  CAESARIA.  21:. 

"■^^-o -^-J        01-.J^.^    ^i.     JU/     ^3j     .(.iCL-SJS.    Ij-^o/     ).i^j     OCH.^     Oolo    .yOOi^a/ 

./»"■VN   jLioicu/o    .jl^io^  )l-,.^^ia\    J-.JS.\   ^    jooiJo  .^o^^io/;    öil^^ia-s 


•>|I!wu'^/   »Njso 


^^l   )»<>.^oooiVi   ^öi    :lLöu^  )-*^.^ö)»3   ^01.00^  ^^Jis-^^io  )L:^K.3;    ^;    ^öi 


>&.a_iL-.   vO('^< 


V*-^^°   V 


Q-iAÄ  ..)N.*;a-*;j    ua.-.iaISj  ..y-o(a-J^ji/   ^o  .«^tv»./    JLisoi   .«^ftooj   ^''^s^^io 

1.  Ms.  oc^^.  —  2.  A  slop  follows  in  ms.  —  3.  Ms.  <«• 


people,  'Eveiy  mau  witli  liis  slavo  sliall  i^-o  up  and  dowu  in  tiie  midst  of 
Jerusalem,  and  let  us  take  night  for  tlie  first  watcli,  and  day  for  tlie  work'  »  '. 
Accordingly  therefore  tlie  evangelist  desired  to  signify  tlie  very  time  of 
night  at  which  Jesus,  who  is  God  appeared  to  his  disciples  when  distressed 
in  the  boat  Walking  on  tlie  sea". 

(.4/!*/  aftiT  olhrr  thitujs.) 

Hut  tliat  wliicli  is  Avrittcn  in  tlie  divine  gospels  about  the  cloak''  witli 
which  tlie  Romans  at  the  time  of  the  Passion  and  of  the  voluntary  saving 
Gross  sought  to  clothe  our  Lord  and  God  Jesus  Christ,  and  indeed  did  actually 
clothe  him,  for  the  purpose  of  mockery  contains  no  discrepancy,  liecause 
Matthew  related  as  follows  :  «  And,  when  they  had  stripped  him,  tliey  put 
on  him  a  cloak  of  searlet  »  ',  and  Mark,  ^  And  they  clothe  him  in  purple 
robes  » ',  and  John,  «  And  they  covered  him  witli  a  purple  garment  »". 
You  should  understand  tliat  the  rascally  Company  of  soldicrs",  by  way  of 
prolonging  the  mockery  and  ridicule  and  derision  for  him,  first  clothed  him 
witli  the  cloak*  of  searlet,  that  is  red,  and  after  this  witli  the  purple   oue, 

1.  II  Esdr.,  XIV  (iv),  9,  -22.  —  2.  This  sentcnce  is  piiblishod  in  Grceli  in  Crnmcr,  Cu/.  in  Mal/Ii.  c/ 
Marc,  p.  118.  —  3.  x>»[J^iJC-  —  4.  Maltti.,  xxvil,  28.  —  5.  Marl<,  xv,  17.  —  r>.  .lolin,  xix,  2.  —  7.  «rrpa- 
TiwTai.  —  8.  x^.aH''^;. 


fio  v°  a. 


(jö  V"  b. 


210  LüTTERS  OF  SEVERUS.  [386] 

•  .oooi  ^t~^^  jju^o^  ^^.^  V-'i^jto^t  . 1.0^0,^  oüS,  ^^.a'^;  ^V-S'^^^ 

jjo  :^f^  jK^Oo  ou^  ^^A.  jJ  yMi  .oi.^y^  )lo^^^  ^^i  oöi  .)ooi  «£%;  oj^ 
wiOifi...\3  ^a_i.  v^/  oi-^'-*  1^  :ui__.K»*.j  ot ...•>>/  jJ/  :ou.io  )>-«  y>t.io  )!/ 
. ..•i>>o  .vfDo^k.^^.«^  Iq^  di^jL  -.j.^'^f.^   |l^s.wa.j  Ott  i'^'  p    :oio  sA^Kji/o 

^iö  y^l  .)..i^_30j  01.2^  N-./  UQ.iai>  yoy^ic  ^;  l-^**?  «x;^  J-"«^»/?  -V^U 
V*fcs_j  oöt  iaX  ^oiös/  ^j  ^2l^^x:io  .)v->V^  ^*^^^  V^  ^^*'^*"^  )o*Wj 
yooui-io  ,_«  ''^wOo  .^a..«™co  jlai.yn.s  JJÖ^  yOOi-Vt^^;  t~sK.m^oo  .<.n:MQ.fio 
^^  o6(  i~^  m^'^^^Jo/  v^oi  ^po  .yOO|.JL^o  y.^  jJo  K_)^w<K^o  .«^oioK^/ 
JKaJ^U  ia^cuL^o  yoou^o  y.^  ^^..ai^;   .o^^  oöi  lo^   ^;   o6t  •)-i&-^  )jo(  Ia\ 

v.*^',U^O    yOjÖi^   tyOO^    joOl    K../     jjuU;    V"'^^   ^^^^«.^.^    .vOf^ojÜ     K-.).^'S......jLaOO 

1.  Ms.  ^-  —  2.  Ilero  beging  an  exiraot  in  K  4'!  v°. 


tliinking  by  the  change  of  attire '  to  increase  the  mockery.  Tlial  tliey  did 
tliis  for  the  sake  of  mockery  is  plainly  signified  by  the  story  told  by  Luke 
also,  for  he  said  that,  when  PiLite  learned  that  Jesus  was  from  Galilee,  he 
sent  him  to  Herod,  on  the  ground  that  the  supremacy  and  autlioritv  was 
by  right  bis,  and  he  was  glad  to  see  him;  and  when  he  did  not  bear  any 
M'ord  from  him,  or  see  any  sign  done  by  him,  l)ut  found  him  silent,  'having 
set  him  at  nauglit'  (he  says)  'with  bis  soldiers  and  made  fun  of  liim,  liaving 
clad  him  in  spknidid  robes,  sent  bim  to  Pilate'\  But,  if  one  eonsiders  the 
matter  carefully  and  minutely,  one  may  say  tliat  there  is  one  cloak%  of  pur- 
ple,  but  of  pnrple  wliich  contains  some  inferior  dark  tincture,  so  that  it 
disavows  the  trne  purple,  and  changes  its  appearance  to  one  that  is  redder, 
and  appears  to  liold  a  position  approximating  to  both  colours,  and  lo  be  eacb 
of  them,  and  in  strictness  is  neither  of  them.  Accordinglv  the  evangeHsts 
looked  one  at  the  one  colour  and  the  otlier  at  the  otber,  so  as  to  mention 
eacli  of  them  botb  with  the  same  meaning  and  in  düTerent  terms.  Since  it 
was  tlie  purpose  of  tbose  blaspbemers  against  God  to  pib^  up  the  whole  mass 

1.  a-/t,\j.ix.  —  2.  Lukr^  xxill.  11.  —  ■!.  ylaiixii;. 


1 


387]  XCIX.  —    rO  CAESARIA.  217 

^^w_^».io  .)_iä.^v    »  v^  y.^  "^^   ,_._3  )ooi  ja^Kjbo   jooi   vaJl^«.^«    ^otOL^s^l  061 

K-|jL--3,   )»  ..    loi^j    .-ja-J    )o£Sso    U\^o  |jlS^;    |.^:)0^      |jq_^;/;   )->Q.^;   E(;ira. 
.o-mj  001   ^^^;   l^^-^»-^^  öC^3\;  ^öC^  •.)  nv>omo   )^s^ia^;«   ^«    061  .jl'/ 
.l-^^^oV-S   ),°>..iOJ.a  öi>')'>mi   );o<^o  .   jKwiJ'poolo   j.^;;   ^ö«^  j-in^Kj;   jJLaL./ 

^^  yju.a^o  ^'^.aSoi  jiotJS,   .^-^j  jöt^w^  »'=^\  ..  ^*  K^jf..]^  -t-^jj   );o<; 
saao',.^  .|vb\^;   ot)^^^—  ^^>Jäa;    oöt  )oC^j   oiy-^l    )oi   Jooi   \^l   )»^>-»/ 

^aSIl\.»    )^s^^.^    >&,!>    jlt    OÖI^;    -.vJU^    )  »  I  .    1    •■>    yOOuSO;     ).flQJ.,^1     jjLoiod 

\j'f-<^l     jiJQ-A     t-*~^v^    "^/o         {'jo«.^]!     Ilo-O-.;/     JOOM     0«~3    «    I  ..;    .OI^-Sl:^    jK_>b.^.M  E  Cl   r°  b. 

1.  In  K  the  2"''  o  i«  insei'tcd  above. 


of  insult  and  increase  the  mockery,  for  this  reason  tliey  found  oven  tlie  vcry 
dress  whicli,  as  they  thought,  would  excite  much  mockery;  but  the  mystery 
contained  in  it  whicli  was  hidden  was  shown  by  each  of  the  colours,  in 
Order  that  tiie  purph:-  colour  might  show  the  King  of  kings  and  Lord  and 
God,  who  was  of  liis  own  will  coming  to  the  Passion,  while  the  scarlet  and 
red  showed  the  fact  that  he  himself  took  the  whole  of  our  sin,  so  that  he 
was  clad  in  the  crimson  cloak  of  blood,  and  nailed  this  to  the  saving  Gross. 
For  he  suffered  who  knows  not  sin,  not  on  his  own  belialf  (may  we  never 
say  this!),  but  rather  on  behalf  of  our  sins.  This  therefore  John  also  the 
ambassador  said  :  «  Behold!  the  Lamb  of  God  who  beareth  the  sin  of  the 
World  »'.  And  Peter  the  chief  of  the  apostles  wrote  in  his  epistle  :  «  He 
took  up  our  own  sins  in  his  body  on  to  the  tree,  in  order  that  being  sepa- 
rated  from  the  sins  we  may  live  in  righteousness  »-.  And  the  wise  Paul 
wrote  to  the  Corinthians  about  God  and  the  Father,  who  wishes  with  him 
that  he  should  suffer  for  for  the  sake  of  the  salvation  of  the  race  of  all  men  : 
«  Him  who  knew  not  sin  he  made  sin  for  our  sake,  that  we  in  him  may 
become  righteousness  unto  God  » '. 

1.  .Tuhn,  I,  29.  —  2.  I  Pet..  11.  24.  —  .3.  II  Cor.,  v,  21. 


218  LEITERS  OF  SEVERUS.  [388 

.JLjl-Soi  )J^,  ii   .»  f)  llo-t^-J^l  "^'^-^^i«  .•'jjüLOLio    ^Vl;    JVioJLicus    .-ItOGuSss 

JIA     jJo     •.Öt.-.K-,/     joOli     )1C50USS      W.OI     Jlw.>JSs     ^iö    jlj     ,)lcUL.Uj     j-aL^OV^ 
jj    .^;   );oi    .-Ol  l\   n   ./   l^oeu,»;    ]i    t-"^^    ^-^    -6|    .j^jtoo    jood    jlo^.fYt^ 

loj^^JlDjO    JK»°H,»    ^«    jjOI  .K-tjLi^^OCLJL^    —Ol     jK^tOOU    ^    — 6|0      )  t  f»  ffP»  «N  ^  V^ 

1^1.^^  :)1oVaAa  ""^^..^äoi  j;oi  .jöC^       yo^jx^^  ^;j  juj^K^  flov^aui  )toi 
jJ;  —öl  •.^^;  jLoQj»  ^  *f_a^^^!  ^';j       i "^  i"'  JJ;    —öl  -.yK-K^U  w^  )fiL,'rJ 

OI.2S— ;    )  V>0  I  n  •>    ^^    K-).^f^;    V-^£QJ  )...;Q^w^     1.^00X0.^        ^3     ^^     K.a^0^9 

E  Gl   V"  a.  ^;   y-*l°     -'l^l  )oOt  — OloK>/  )-;Q...,.\         I  1  >0  .»  ^;    Vk^/   .'J-^/    — oioK-/    Oi^l 

<!/  S30l|jL30|0.-j',^)0Ö|S..'jj',-»/  y^^i/  v^lCDÖ/   JJLSOIO    .'JV-^;  OÖI   U'f^l 


1.  K  t^Uv  —  2.  Mss.  W»»  ^^^-  —  3.  Ilere  begins  an  extraol  (cum  another  version  in  F  78  v", 
which  I  have  given  sepaiately  aflei-  Ihis  fragraent.  —  4.  E  «»■  —  5.  K  '■;-^>^-  —  6.  K  pl.  —  7.  E  ^Cxm^LLI. 
—  8.  This  füllows  the  pxtract  givon  on  p.  391  with  the  addiUon  nienliuned    :i\  p.  393,  n.  —  'J.  Ms.  jS»- 


For  there  is  also  anotlier  fiirther  question  which  you  ask,  as  to  how  we 
should  understaud  the  Statement  made  by  Gregory  the  Tlieologian  in  tlie  2'"' 
peace-making  homily  about  the  Holy  Trinity  in  the  following  words  :  «  A 
perfect  Trinity  of  three  perfect  ones,  Unity  having  beon  moved  on  accouut 
of  wealtiiiness,  while  duality  was  passed  over  on  account  of  the  material  and 
the  form  of  whicli  bodies  consist,  and  a  Trinity  was  fixed  on  acconnt  of 
perfection,  for  it  first  passes  the  composition  of  a  dualit)-,  in  order  tliat  tlie 
Godhead  may  not  remain  narrow,  nor  be  difTused  into  infinitude;  for  tlie 
one  is  mean,  and  the  other  disorderly,  and  the  one  is  utterly  Jewisii,  and 
the  other  heathen  andpolytheistii;  »  ' .  This  abominable  notion  musttherefore 
first  be  removed  from  onr  mind,  that  we  should  not"  ihink  tliat  the  Fathcr 
first  existed  in  bis  own  sole  hypostasis,  and  was  moved  as  if  by  some  after- 

1.  Or.  XXIII,  8.  —  2.  Sie  all  versions. 


^389]  XCIX.  -  Tf) 

061^  OUL^    «A^ü    )_.ts_J^l   )v>oi  f>;o 

-^Nj  );l/o  .).^)l  ooo»  Uv-^j  jJ  /  .\^^ 
)ooi  K^/i  -'i-^/?  °°*  «jOOO^^/;  j^io,^ 

V-^  oöi  .W.OI  jif^AJi  );Oj  jJ/  .)jL^t^ 
)ov!^  Q-x  -.iooi  'K^v^/fo  :oo(  JJg^O>.; 
'  ouK_i/  *~*"^  )iQ-«.^oK.^a.a  K^oji  .001 

IV^;  oöi;  jL>.<><^o  |1S..Vi,3l..\;  :)>^fcs.^9 

1.  U*f>  is  here  erased.  —  2.  Mss.  ^-p;-/io-  - 
(ji£Ye9ou!.  —  6.  Mss.  pl.;  gr.  iLtyi^o-jc.  —  7.  Ms.   pl. 


CAESARIA.  219 

oö«  oiJ.^  vn''=M  )^K-«^I  )vffli  n\  sd/i 
.)oo|-J   )la-»K*.\K_a;   j-LS-»/    -'j-Moi; 

ooo(  ji.V-''^!   )!/     j.^oio   If^  v^otoK../ 

v^DO^i/;   OOjO,^  ^JU^ÖW»  )U/o  -./..^jJ 

jtoi  jl/  .).Ju.^  )-woio  l'yjs  jooi  ^oioK^/ 
»°i  moU/;  t— "^^  )-^  oö)  •>'Oi  JV-'^^^ 
.001  )oC^  a^  Jooi  |1',.^2^o  v^xaI/ 
lla^K-n^l  V^^.^01  jJLo^Jboo^oojd  J^ojl 
|_jJooiK_io  ^jjoi  ^^^.^s_ioo  )K  t  .»  n 
)^^K^  K^IV'fjk  t-»  )oC^  )L;olK.^oo 
)V— «-io/;  ^öi  ^^>-ooj  ^01  .).  v>n  1  n 
^ö<  y——»l  •.''^»^-ai^'ttt  '  )  I  "»"^^ol^ 
jyaojio  jlglaj  ^;  .-j-a-.Kj  jKvnii ..  •>;  u 
J).mK_^  '^ouov^  ^s^|.^uQJ  )K^^« 
|joi  J-^olS^  ^^o  )1^^^^^  I^^V^.  ^-^!  E 

OtK,NTl..\;  K^)   ;Q N  ->  )J    .jj^K.^« 

jJ/  -.s-i  t  ..'Kj  ^/  j'f.-^.;  oöi;  oi^wk^o 

5.  Ms.  |il. :  gr. 


Gl  V  h. 


3.   k  ov«^-/-  —  4.   >»  füUows  in  ins. 
—  8.  K  pl. ;   gr.  xa),Xovi-q. 


tliouglit  to  put  forth  another  hypostasis,  that  of  the  Son,  and  similarly  furtlier 
conceived  the  thouglit  of  putting  forth  a  third  hypostasis  also  from  himself, 
that  of  the  Spirit,  in  order  that  he  niig-lit  exist  in  a  Trinity.  On  this  theory 
it  will  result  that  the  Son  and  the  Holy  Spirit  are  not  ever-existing  but  were 
afterwards  added  lo  the  Fatiier,  and  we  shall  give  occasion  for  the  blasphemy 
of  Arius  who  says,  «  There  was  once  when  the  Son  and  tiie  Holy  Spirit 
were  not  ».  But  this  is  abominable;  l'or  one  wlio  was  acquired  later  and 
came  into  being  afterwards  is  not  God ;  for  the  Holy  Trinity  is  of  equal 
everlastingness,  and  it  is  therefore  understood  and  acknowledged  to  be  one 
God  truly  in  tliree  hypostases.  The  words  used  by  the  doctor  we  should 
therefore  understand  in  the  same  way  as  that  which  is  stated  in  Wisdom, 
«  From  the  greatness  and  beanty  of  created  things  the  causer  ol'  tiieir  birth 


h 


IC  50  V" 


E  62  r°  a. 


220                                             LETTERS  OF  SEVERUS.  [390J 

"^»A^;  .*)K_V^  lo^;  <X^;  jlooi^t  JK-.V-3,  loJ^;    l-^>-^oo;    jL^o   .-1.0.1^^; 

.   .  \vi»>n;    >   «\oi    ).^clÄo.^  yooi^o;  ^-:m;  •.J.^olS^X^  oC^  >  .\vi»>ö;  ^^oi 

.y  v\ .  nvi  l^ijo    JJooi  ^j  •.)L:)Ol^o^  ^^o    ..g  v>  «  o'l/    )..»»/    ^^o    jloo« 

.po|j    )K^a_«)^_sj   ^/    jwJij/o   'jJoot  ^/j  .v^jj  jK-o— Kij  ^/ ,|ji;/o  jJooi 

)^«^;  )j"Jl^  '  i-=>^?   ^ÖÜ^  'U^^l  y-'l*  jloJ^oo/   lo^  l-v ...'p>  \  jloot.^  .  •^'/ 

.)ju^  ooi    ,JJooi  öi-^K-./  :oil.aJ^oo/  lo^  jlooi   ^^^>^  ^;    ^j-^  -U-^  .>^oioK^/ 

jj/  .)joi  ^/jj  jbv— /  ^po?  o/  )-=J>-?  rr*  ^'"^    ^^   •^*°'    ^^  ^'r^?    °' 

jia-^M   IV'M^  '«.'\  °>  OOI   ^^  \-äiot  .);oS\  »otoK^/  ;a>.X.5  Ja;/;  •.j-»«..»^ 

JJooj^y;  ö^.);Q-a^.  y^otot^/  ;q^w^i>-b  ^;     )oi.3s     •:>>Sjli    ''vdjjL^    ^;    jJooi 

|jL^oo/o  ^^O;  y»  |;o-:i^  .  öiS>-.  ^jj.^  .Jia-L.ioo)_3    vo^-^o    ^^<j;    );a_2L.^ 

^OQJL^^^JJ;  ')JooC^o/o-JoCäx  Jt-'i^Lii  |J;  ).io  oöi  ^_iO  J-iOAdu^  ^^O;    jloo^o 

mK_^/          JOOI    ^0loK_>/    )1;    ^t—bO     ^  y/o.ÖtiCS^VLflD  )a;/o>.^KI</   >.*0|oK^/ 

1.  K.  pl.  —  2.  Ms.  ovl^-r  —  3.  E  p;^7-  —  4.  Ms.  U^j-  —  5.  Ms.  Uixw,.  _  6.  Ms.  >S^>o•  —  7.  K  w^t.. 


is  inferentially  seeii  »  ' ;  and  IVoin  formed  creation  and  tliis  visible  world  wo 
may  conceive  not  only  of  tlie  wisdom  and  power  of  liim  wlio  created  them, 
but  also  of  tlic  very  peerlessless  of  liis  Godliead  in  regard  of  creation,  and 
its  distance  in  all  points  and  lack  of  similarity.  We  see  that  all  tlie  bodies 
wliicli  make  up  tlie  world  are  composed  of  material'  and  form,  and  arise 
from  a  duality;  but  wliat  material'  and  form  are  wc  will  State  in  tlie  form 
of  an  example.  For  instance  the  potter's  material'  for  the  craft  is  the 
clay,  but  be  adds  tbc  form  to  the  material',  tiiat  is  to  say,  that  wbicli  belongs 
to  tbe  fashioning  of  the  vessel  that  is  being  manufactured,  a  jar  or  a  pot  or 
anything  of  tbe  kind.  But  in  this  case  the  potter  is  tlie  maker  of  the  form 
only,  and  he  borrows  the  material'.  But  God,  the  Maker  of  all  and  perfeet 
in  craftsmanship,  hoth  brought  the  material'  ol  everv  body  from  that  whicli 
did  not  exist  and  added  tbe  form;  aud,  if  you  speak  of  fire  or  of  eartli,  or 

1.  Sap.,  XIII.  ."i.  —  1.  üJirj. 


j.!  r"  I). 


[391]  XCIX..—  TO  CAESARIA.  221 

pojl  )»QJ  yjo.^Ä  jlo^o^o  -.j-tocv^       ..l^iÖy/o  »)/■  y/o-.l^i/  y/o  pojlj^oj 

•  .)jV^/    jJaLOOdo   :)io|..jOOO  K..O  )» vm       ^^o  JJooi^o  vooti^;  -.Jü^^/      \  i'k>'>  r 

ooot;  >^öi  la\ oi / ;  >^öi  Vl^.  K...)A\,^»,>n  )Ji    jJooi;o    |ln  i  Vtoj—a    ^1'    Jt-^^o/ 

'jlooijo  .h^eOfSll   J^jjL^o/    yooi.')^/  ^o(o^sw^/    |;n  i'no  |  ^ftüno^;   i"-*^^! 

wOloIS«»«/    )»n  i\o  ;)v>'iiO   ^;    o^;    jJ;  ^^0(  )'=^\,..ü  V)  )^)]1   «^  •.|J^^^'poo 

)  <-^\  ..   >  V>  Ix'iU*    1-3    •^^   jjK^poo  |;oi    ''^s — ^^-^     .öl.^'K-3    I  Vi"»n   ^; 

.jjL^^^>a^o)L.Vpoova^.V3^^>.^Oop.|^f      ,.  ..  a»  :)„.i..>)S«,..jl.^  )_.V>-^o  yO^V^ 

V^O^A      pOVJ      ^OltO^      l^-      ^3        -^I  \^    l-3r-'^^^3     |io^£D    Ml^v-O*      |iOlQJ  |  VI-tQ^    1^«     ^3     '^^    ^^^*30l     pOO]  U(2)52V"a. 

:  ^ov•^u/    ILoj^k         ^.*o    ■■  ^*  v\.  nvi  ':-\^\  mn  :  ,^*  •tn»  nsn   v**-^/!  ^/    ^.W    ^o   Nooi     ]<^  ()-2  t'"  ]). 

1,^1  „o^  ■■ ,  irtMLf  |Nj;o»^  INJi^Do  ^o  poöp  ^tc:3  ^o -.yOov^N-./  |Lax.U  ^o 

1.  K  |il.  —  2.  Ms.  ]i^y-  —  3.  K  sing. 


of  air'  or  of  water,  or  of  the  sky  and  tlie  sun  and  the  moon  and  the  otlier 
Stars,  he  both  formed  the  material"  of  all  ot'them  out  of  non-existenl  things, 
and  the  form  was  devised  for  theni  in  difl'erent  ways  at  the  moraent  that 
they  came  into  being,  and  he  is  both  the  Maker  and  the  adorner  of  the 
shapeless  materiaP  of  the  bodies,  in  that  he  differentiated  it  into  the  various 
forms  of  the  bodies.  And  this  Wisdoni  also  states,  when  it  declares 
concerning  Pharaoh  and  the  Egyptians,  who  were  vexed  by  the  serpent  and 
the  vile  reptile  :  «  For  neither  was  thine  almighty  band,  which  created  the 
World  out  of  shapeless  material,  at  a  loss  to  send  against  tliem  either  a 
multitude  of  wolves  or  fierce  lions  »  '.  Therefore  our  mind,  seeing  that  the 
bodies  in  this  tangible  world  consist  as  we  have  said  of  material'  and  form, 

1.  4r|p.  —  2.  :i.ü>,Yi.  —  3.  Sap.,  xi.  IT. 


222 


LETTERS  OF  SEVpRUS. 


[392] 


U  hs  v  a. 


001*        ^^-«/O        .  N^l. ...» .ItQ^         1^»        )lS^!-3 

JooiL  p»    '.iLoot^  'ö\^t^l    ^:^Qj.^    f— .j 


K  (12  V  a 

K  51  r. 


'  It-sl^*  ^6i^    '')-^ll    <Kr^°    '  6\j\jI    PoO) 

■.ooL    op^-/    p  ^»    |l.a±-»^vJ'^  —   U»/ 
P/    ■.^ia::Jla^.    11!^;^    l^;L    P»    U^/ 


ILo^^uC^Lf  |irt  t-.;f.\\«  pj^  >aV..  ÖM^oo 
La^»  OfLo^Loji^o  Po  Öva^o*  P-^o 
'.  V^Io    ^^^.^   ovJt^^  La\o    .  |IS^^ 

|LOO>^     1^    I  '^r.  I  n  -s    o^b.     |»Ot    ^^^^kO     \Hl 

jj  t.Na-ici^  ^  jia3L  pt  M-a-/  -.öu^l 
■■.■\. •ü^'.^t  ooi^/o  lt->j-3  l->-<^^!  ILouk^l^ 


JS^j-^^^o    y  »<=^i    vAja^;    :oi1ql^    jooi       ^      ();ot!^)  •.^>^/  )^).^>-»»^  ;  vLiLPiii 
jooi  '^i.^^jriio   '^^-iö   );cn.2^  :^>— /  )>-w^ia2i>.   K--«_io  Pj  .p6/    »^   »äJää 

)>*.lj    fco/    .....aLlL^  P;  /pö/   ^  "Öj!^  »j..3o,V3  jj^i-^))— J  t-^^i*  k3/.v-3o,^9 

1.  Ms.  l^-aootaas-  The  beginning  nf  tliis  extract  seems  lo  bc  an  epitome  of  the  earlier  part  of  Ihe 
citation.  —  2.  K  «  for  w-  —  3.  Ms.  Us^ol'-'-  —  4.  Here  is  a  mark  of  ref.  with  a  coirespüiiding  mark 
in  marg.  Tliis  perh.  denoles  that  |l.<uisi.t  _  ^.oa  shoukl  lollow  Wazio.  —  5.  Ms.  ow-Cv-r  -  (;.  Ms. 
1;=».»  ^0^.  _  7.  Ms.  prel'.  ?•  —  8.  K  8ie  ms.  —  '.).  Mss.  U».^i-  K  o  corr.  to  ol,  but  /  pcrli.  belougs 
to  the  preceding  word.  —  lo.  Whal  loHows  is  fiom  the  version  in  thf  right  col. ;  see  p.  393,  n.  8.  — 
11.  Ms.  oni.  —  12.  K  ^■ 


and  that  they  arise  from  a  duality,  and  being  instructed  by  tlie  sacred 
Scriptures  that  there  is  one  Godhead  in  a  Trinity,  wonders  and  is  amazed  at 
the  profoundness  of  the  theology ' ,  since  it  sees  a  corresponding  fact  in  creation, 
and  is  as  it  were  initiated  int,o  a  mystery  and  learns  from  creation  the 
inaccessibility  of  tlie  Trinity  and  its  lack  of  likoness  to  and  Community  witli 
creation,  and  rellects  in  itself  and  says  :  Tlie  reason  theu"  why  tlie  Godliead 
does  not  exist  in  one  hypostasis  is  that  it  may  not  be  inferior  to  the  bodies, 
falling  short  in  the  rcstriction  of  number.  And  it  does  not  again  exist  in  a 
duality,  Ijccauso  it  shuns  similarity  to  the  bodies,  which  arise  from  a  duality, 
but  it  onlv  appcars  in  a  Trinity  and  as  plnral,  wliicli  is  admirable;  for  in  the 
Trinity  is  completcd  tlic  uiiiquc  number  wliieh  follows  two.  Therefore  also, 
wlicn  Moses  said  to  liim,  «  Show  nie  thyself,  let  me  see  tliee  plainly  »,  he 
refused  this,  saying,  «  Tliou  wilt  not  be  able  to  see  my  face,  for  a  man  shall 
not  see  my  face  and  live  » ;  but  he  added,  «  Thou  shalt  see  my  back  parts. 


1 .  OeoXoYia.  —  -•  äpa. 


[393]  XCIX.   —  TO  CAESARIA.  223 

oj/   )>L«  i-*^  ]l   »3/  .uJ^;    l^ojVS       ]iK£CL^  ]y^U  -.^j  )oo«  sSoöaio  .|-^o 

.otlol^;  ^■«■\oi  >ö.,J  ^;  oii^  m  .s  )l'^-^.\i  y  .  \oi  )K_.V-=>  ^©»--.K:;/ 
^^0(   j^-.";^   ..«-Oiots-/    ^1   OJ»fts.flQ.J»        ^OI;Q-ä^         K_)ÄiU    ^o|.-^i)-3;     .^.oö«  u 

^ou-)^/     V*^    ^*Ao(    .)..^\o)l;       i^;*>^/     '^oUi^J    .-joi^j     jVKfll^ 

^^^;  jji^iaji;  jKjÜL^^o  jJLfiO^;  U'^'l  >  .Q'.M.>n  jJ^.m  V  m  I  |  I  V  \  \  «d/; 
•"Mi-j-s  Ji  .  ..  ^;1  )I),..\;  .Uiä  jJ  )>  ..  v>N  ou\;  '''^^»-^Oo  .-j-JLioJi 
|.^a.iL^  jl^  ^^^.^.^  .|jl:>cl»\   ^q.^^      .j^^V^  oiioioj;  |la.o,-3  jL^;;  .-^«-^ 

1.  K  U^-o.  —  ■_>.  Ms.  >-'-»[>■  —  3.  Ms.  "W-  —  4.  Ms.  ,k^^o|l.j-  —  5.  Ms.  ins.  ^sss,"  —  t»'  '^  '•'J^? 
Cvll»-».  __  7.  Jiss.  »o-lt.  —  8.  Here  begiris  an  extract  at  52  v°  a  (U  (2))  which  follows  on  tluit  givcu 
above  wiUiuul  headiiig  ur  division;  see  p.  392,  11.  10.  U  (2)  '^•^w  |Lai».*|l.Cv«:^. 


butmy  face  sliall  not  Le  seen  by  tliee  »  ' ;  sigiiifving  tliat  Ijy  tlie  veiy  essence- 
and  by  the  siglit,  as  one  may  say,  of  tlie  i'ace  no  man  can  comprehend  God, 
but  from  liis  back  parts  a  man  shall  know  tlie  tliings  tliat  pertain  to  him. 
But  liis  back  parts  are  created  things  wliich  came  into  being  afterwards, 
tlirougli  wliicli  he  is  inferentially  seen  as  tlie  causcr  ol'  tlieir  birth,  as  nur 
fathcr  tlie  Tlieologian  liinisclf  also  said  in  the  2'"'  theological  liomily  :  «  These 
are  God's  back  parts,  all  tliings  which,  being  alter  liiin,  iiiake  him  known, 
like  the  shadows  and  reflexions  of  the  siin  upon  waters,  which  show  the  siin 
to  weak  eyes,  because  they  cannot  look  at  it,  since  by  the  puritv  of  the  light 

1.  Kx.,  .\XXIII,  18-23.  —2.  oOdia. 


V  h. 


224 


LETTERS  OF  SEVERUS. 


[394] 


E  62  V  b. 


V  110  V 


-.)  n>o  "»'S   ^      I  N!)  ...  no  I v>»  n V);  -.oi    >ö,  a    )iQ-L_.iK-^;    |U  .p  ..V, 

jioJuiK^;   )i.Q-.;OL..^\;    jJ.aJLX-jltoo  lt— s;     jN_-^.ioot^_io     'j><^,   ^^   r\ 

•  jj-SJ   JJ;   jKn'^^^  .JloJL.;!;  )^;Q_aL^O  jj;     );Oi_SO     .j-JL-SJ     }il     )U    ft/^   o.    i\ 

^«>J^O|    ,_._30     .j-uOM     j^s.Ol9     ii     );0(^0  ^A.^^/     ,     .     ->0      '.j    «..,.0     ).mOM      )jl«) 


.j_Jj/i     v*»*»--)^ /     jlo   I    oK-5;        ts_ 


»JOU^O  J^^-_)_Jj/^         yOOl->^w>/ 


^lo-o^l   Ot^   h^ll    o6i;    «-^/;    :)VoiQJ; 

yO-jÖU^    .JKvI.mM      v*Ot     I  ,«\  VlQ.il     ^; 

""^«i^;  vOJÖi^  -l-^i^;  yOJÖC^  )»s»oiL^j 

v-oioK-_./   1-^.^  •,^<^^»   |_s;    ^»io       )^io).iö_3  ^euwio;  oöt  ^;  |jäCL,vks.3o 


•r; 


iiK-ii    vn  in  \;   yOf-:iO    ou^   K^>^o       oöi    :)Voiaj    ""^.^    ^oiaibv^    vl^am    oöt 


1.  U  (1)  Ita,^!-  —  i.  U  (2)  om.  —  3.  Ilere  the  exlnict  U  (2)  end,<.  —  4.  Ms.  ^•Ijiv  —  ."i.  K  ow^»/. 


it  overcomes  the  perception  »  '.  And  tlierefore  in  tlie  passage  now  before  us 
for  Interpretation  he  applied  the  expression  'movement  of  ihe  Unity  towards 
a  duality'  to  the  everlasting  birth  ol'  the  Son  from  the  Father,  and  'passing 
over  oi"  the  duality'  to  the  procession  of  the  Holy  Spirit  which  is  timeless  and 
thereby  ^vithout  beginning,  and  by  means  of  the  words  used  as  \\e  have  said 
he  gave  a  philosophical"  explanation  in  mysterioiis  and  divine  fashion  of  the 
lack  of  Community  in  the  Trinity  towards  bodics  which  exist  in  a  duality. 
The  passage  contained  in  the  homily  eutitled  -of  Lights'  which  says, 
«  But  where  there  is  purificatiou  there  is  shining,  and  shining  is  the 
completion  of  love,  to  tiiose  who  desire  things  that  are  great,  or  tiiat  which 

1.  Or.  Theol.  II.  3.  —  2.  Tlir  wcnil  ji/offosfjaai  is  here  iiicludcd. 


i 


[395]                                           XCIX.  —  TO  CAESARIA.                                             225 

.^-«-JÖij    ^-.J^ot;o   )K^^.>^';    ).^a::)0  )jl../v.»-.^^^/  ♦)iQ.JL3?;toei^vn  m\» 

>-0(oK_i/  ).i»j  «öl  ^_io  ^^iJ^o   :).^V-^o  |...J^Q-^    lo^;    .-jJSo..^;    )laJio|J^s.^ 

^«-^ioV;    ~^^    >  ,« \oi„a    .^^^^.^0  .|-».^>^..^o  {.ix^Oi^   )lSs.^OiI:^   j^oeu^i; 

jL.--.i  voonio   ,_«   t-»>-»  jJo   rjl.-.-^  öi-K^/;  -öi  "^)tsJL3J-K.ioo  ))^,^fc^'/j 

•  ,^^  "^ai  r:*^.-''^  •\-''r-^l  v*JÖi  ^  .  .«Noi-a  'ö.^frs.ioo  y^oioK.*/»  oöi-JoC^ 

jlof„«^^  Ji^  ^^iL^f.3;   s^öi  ^^  t-^^  °°t  xr^  "^oC^o  .'OM  oöi^o  ^^^ioM 


^^«^iO    y;    )-3V-3    .).iOQJ.lo    ^iO    ^^  ^  yOO|.JLiO  ^..J^o    ;«.its.io  )J    Ns^ia^o 

.jloov^«  |laj;a««\o  lla^ouiio  .f.^;  «öi  ^^-a^;    )la-.ajL^o  .Jl  ......^  U'^f-^l  ^^ot 

jlj  «öl  ^"^«^oo  ..^;   1^;  ^io  ^'^»^^  )io^-^^  jLa  ^4-.^;  «öl    VLi.  .•^^io 

>3/  .llaA^^oa^o  jla^t^  o(,j^  ^^N.£qj  ]J    |lk..iJ^V-=^   .|la-Da.aL-io  )1o,.a2^^ 

1.  riere  tlie  exlract  in  E  breaks  off  llirough  Ihe  Inss  of  a  li\al'.  —  2.  Ms.  ^-  —  .!.  Ms.  sing.  —  'i.  Ms. 


is  great,  or  beyoiul  wliat  is  great  »',  is  plaiu  and  contains  notliing  diOicult 
of  comprelieusion.  Wliat  he  said  is,  «  Wliere  tliere  is  purificatioii  of  tlie 
süul  by  mcaus  ol'  virtues,  therc  is  llie  sliining  of  knowledge,  wliieli  raiscs 
and  uplifts  to  tlic  satisfaction  of  divine  love  ».  But  tlie  satisfaction  of  lovo 
is  the  end  of  things  deliglitful  and  pleasing,  wliich  is  God,  who  exists  and  is 
made  known  in  things  that  are  great,  and  in  that  which  is  great,  and  beyond 
that  which  is  great;  in  tiiings  liiat  are  great  in  the  tiiree  iiypostases  whicii 
are  equal  in  power  and  of  whicii  none  is  in  anytliing  inferior  to  tlie  others 
in  power  and  in  equality  in  all  things,  except  that  they  are  distinct  in  the 
matter  of  non-generatiou  and  generation  and  prooession,  in  the  unconfused 
individualities  wiiich  stanip  each  of  the  Iiypostases;  in  that  which  is  great,  be- 

1.  Or.  xx.Kix,  8. 

PATR.    ÜR.    —  T.    XIV.    —    r.    1.  15 


F  78  V" 


226  LETTERS  OF  SEVERUS..  [396] 

)Ui-%rft>^^    ^  i,.,..t  ..jk..^    ^    V^^       ^:^  t^  ^^^!  |K«iin  .vio  )1^\  .X"-v 
)o|2^   ^oioK^/   ).^^;    -.ylo^;    jopÄA«       ^ö|  "^^.^  '.oi;  ^;  o6|^  •.   )>on'i'f> 

•:*oi^   y.«  mvt;   K.^      )-*T-^  OOI  oi  -./ooi  ^^/  jbpopoo  );oi 

• .  öuK- /  •' ( I  K-ULa-Kixiio  jj )  I  looiSs  ^1 
•:•  jju^-ca^  ).^Q^1  ^^wi^  jJo  p 

1.  Ms.  Sing.  —  2.  Ms.  o\^^l-  —  3.  Ms.  um.,  bul  wilh  mark  of  oiiiissiuu. 

cause  he  is  one  and  the  samo  and  because  of  the  Unity  of  the  Godhead;  and 
beyond  that  which  is  great,  because  he  is  not  limited  by  size  and  quantity. 
For,  in  that  \ve  employ  the  poverty  of  names  that  exists  among  us,  \ve 
name  God  great,  when  he  is  more  than  great.  Therefore  also  the  Psalmist 
Said  :  «  Great  is  the  Lord  and  very  admirable;  and  there  is  no  end  to  his 
greatness  »'.  For  all  greatness  is  limited,  but  the  Godhead  cannot  be 
limited,  and  is  not  limited  by  any  boundary. 

1.  Ps.   CXl.IY,  3. 


^n^-n  r^T_>ird2ru  .ooo-^Jarsf^  qocut^t.^  rsf"v»^rsfT\ 

1.  See  |).  3S8,  ti.  :!.  —  2.  M-ss.  Uo^^-v 


[397]  XCIX.  ~   ro  CAESARIyV.  227 

.ou^s  '"^wrS  )i^;a«.  .^iö  );oio  .)  m  "^  ^  )J;  ^;  )joi  Jt-o-./  too.^»  jJ»  »-".-»v 
|lo', « 1»  jjoij  -.^o,  f>rt\  ^^^j^aoi  »^'jj  •>|öC^  lo)^,^oo  )^w>.aju.  ^j  |;oi 
|^;a^J^  JN-mi  n  ^  ^^  Kl>|.^^;  ^^  ^  -^m'i  ji;  •'^^«^^  )&s^^kU  ^^  )eum 
»s/  >n  °\'l<)  -<&,-.)lll  .-yX,.?»  I  V>;  ^Ot-iO  |K„A^»1  ^Jio;  I-XSl./  :i^/  )ooi  V)^ 
OÖI  OMlSlI  ^^  Sülls/  I  ).^QJLOO  -.Ooi  OJlImI/  jjLSoio  :)*f_3;  o6i  JLi^m/  ).^qjla 
\Mi\ •>  ■>  q\«  .|;oi^  ^i>.^  «.«oKjl^  .^oioK^/  joou  lia^K^n^K^j  JJlsl»/  :)-Moi« 
)U/  ^ftoo  -.jls/  ^^»^  oÄxeoU/  Ui--^  JJ/  -J-i^t-o  J— oio  j^-s  -ocoK-./  joöi 
)-«o»  [sS/  |t»sj  joot  «otoK-,/  ]J;  «too/  |xsj  )ooi  K^/j  t^iö/j  ^coa-.i/j  |^«o^^ 
qJ^  jooi  )it..wJS.o  :w>JL^l/  ^)frs.^9  ^.^^  OÖI  .).\';Kj  )ioi4  |y  «nii  ,j]/  .)jl^|^ 
.jKiL^^  )l<x.K*M  .Jia^K.-^i  CH.*^-/   ^«Ci^is   ^  V-^^  j,-wjj[/   .ooi|   )<hSs 

JjLOOl    .).^'aJLO     )K.JsKü    ts^Jt-jjL     joC^S     ,—     IjoltoOO    ^•^S^wD.N.CQ.iO    ^0|    ^^-^OO 

^^o  •J>^K.^  jLoöi;  v00ilo,_<J^j  t»^?  °°l  J^j-^ta^"^  )l^<V-3;  j^Sojio  \lo^i 
OOI  jL«.^J^o  )K:>aA^\  to^J^^^  ol^  .')>.^K^o;  jLioi  )j)cl^.^o  )1,^.3l^>  )1^-^ 
.^-JsKio  jJ  )K[-^3]  ioA;  oilootSSj  'voio  jJ/  -.ojlL-Kj;  ^  K^/  |j_aj 
y<.\,^  >..^;  jv)">a  ,v  vooC^;  ^""^  ^-^>^  '1^;  1^°  >a.«y^^  >opoJ^>^äo 
^;  )jLio  .yOOuK-./  jlaJL.U  ^ioo  :^_.oa_u^.io  |.a;/o  jJooj  [^^  JuliCL^O»^ 
)lQ.t..V)o/  lal^  J^v^.aL.'^  [|.J^ooij  |jp/  .^iojLj  |K*Q^K-2);  vi^/  .JLaj/o  jJooj 
Qjoi  .JLj)_io;  )la^-.^,iu^;  U»"^  -.U»/  JJoo«  ^>^  ^J  )o'Uo  -l-»-^  ..-oioK*/ 
.\;;^  l^'O«  |J/  -J-LOOt  ^/;  ;>o^;  o/  JLsj— J  o/  jL^Äiua;  i^'ü&^^j^io;  ooi;  .^; 
.»3>1.  '>3;|.io  .^j  jJooi  .);o-2l^  .-ojoK-./  ;a.wl^^j»  )ji;/;  .JjLioo/  K.00/  |->V'>^3 
-öl  ,^0  ^-^icÜJia^  ''^i&jj  "^JJooi^o  .jioJLiooJLs  ko;^  joi^o  ^'iio;  ^;  jjQ-a^ 
vjo  ..Uiö  vjo  U^il  y/o  .);aj  ^pojl  vjo  .yeLco  )Ljij/  .3/  -K»*/  öi-.^..J^j 
^^o«  ^  jJooio  .öi-J»;  vOO|.X_3  )  '»•'v\'>o  jL_^_ii  yjo  jioiÄo  JLjl^oji  " 
vooi_*K-./j  v^öi  ^a_i.  l^-j/  )^)L3LX--jLio  vooi^  l-*!/o  .^oI-d  ^ouK-.-^; 
ilJijJJo  ,JbK_^^j_ioo  ^-Olo^«/  j;a_aL^o  j.iojia^j  l^i-Q-:^?  i^?  jiooi;o  .^Ji^t/ 
"^^i^^s^  PiC^-iCLio  p  :)^/  )K.yi3L>»  .3/  |;oi,io  .ouaks  {.icuicL^;  {.au^^-üLio 
)AA^K.io  t-*-^  |J    .0,^1/    JL^^   'jj-^Ao  ^A^^M   yQ.JÖi  ,.-^;    :j-.Vvioo  vO^'t^ 

1.  Ms.  ".wo.  —  2.  Ms.  «Sv-M.  _  ;i.  Ms.  Uoov=o-  —  'i.  Ms.  ;-:.y)\L.  _  i.  Ms.  lilJ-^o- 


228  LETTERS  OK  SEVERUS.  L3'J8] 

^^o  :.  «VI .  f)V)  ^-^>io/;  y^l  jJooi  ^^;  : |jLjL^;K.:bo  ).^a^o^  )jou»  JJioIjiq.^ 
jlocH^Ss   j,^  )la-K_,Ji).K^;   :^iOL^l)^.io  JjL.^ä   |.üfro    ^^o  tyOOuK»./   )Iqjl-U 

)lQXSV^*K.iO     jJo    jioJLiO^D'l^OiO     JL^     y^L^sJ^    CHJliOO    K_.).Jj /»     >£>.\J>1    j.^    y^/o 

joog  jJ;  jJLSu/  Joj)^  ■^oiots^l  IvxajLo  ^.^w.^  oS.  )joi  ^'^^^i  't-^/o  jj^^^l^ 
|_^  >->/o  .ötJ^  K-./  J^IV-'^-fiO-'»;  1 1 « LV>;  jict-A^^jL^  .-).^ajia^^^  V:..i.^q„w 
io^;   )-*-^o;  ^-^  ''^»-^ ;   ^^"""^-^  -.^oioK^/  ooi  ^9  jiojL^iK^  jl  .)j;>-:>o« 

iKjd;  oöi  )-.;■■« <■> .  ooi  jxo.1^  Ji^oK.JL^  t-"*"^  )la>K-.XJ^^^  .j .. «  iii;  mÖi  .).,^lfiDO 
jj    ,^;   wk^o^f.^  .>^>K  m  ^;   ^^J^oi   )>w>*l;    J;oi    v^lodo/o  .j_>.^o  v^So^'^S  )-'^°^-^ 

""^ixi  v^   jls/    OOI   k^/«   >^6i  .)>^K,.^   ^oilo,^^^   y  ^\    ^-•/    .'N^l-^cu.^ 

).JL^aAi  )K « i"^^;  l-^o^/  -ooi;  )K.*jl^;cLil^  oöi  iKj»;  ^.«^oi  ^oD^o  -.joü!^ 
}i  yVo...^  oi«3;  ^^^i:»..^^^  :)^^aA.  ^q_^^  )K  m  « m  i  JjlX^JS.^  |.^aS.Vo  :)^:icL2ii 
Vi..t.Io;  "^-..Joi  |«ioio  ♦jjL.^^lJ^  )jj  ))Oia-i;  )lS>_<>.A.^i  )lot>.o«JL3;  :|— jjLio 
-.«aJls  )la,i...>K-^;  jlo_.;aA<J^;  ).^o;  :)^sJS.^  );oi.2  .j^Aoa..^  ^w  )a;j>-.fiD 
jJ  |la,f>a°i,L2S.  •.'jloJL.il»  )^»Q_3Li.o  .Jv_3;  |^/  ^^o;  ^a2Sj)»  ^ioj  jlo^wJbwJ^ 
jJ  -.^jpo/«   ^/   V^)^/!   ^-«--^oi    fA^o  .\jL^i    jJ>    |«oi.^o   )~iL^t^   U^oii   )KaJL3j 

j'^l-^o-a  ).:>Q. ■«■«);  ^öi  ^JM  jKJ^^^oo  •:*t.:3u^  |.in^3a m^^s^s  K_.|ov^o  K^Jb//i 
jloJ^öiJL^  :)laJ^öt.JLM  )lo.A^M  ^f   'j-^^/   ^Ji-"-^/;  '^öt  :|Voiaj  ""^k^^a^«;   o6< 

1.  Ms.  laVv  —  2.  Ms.  jS  l'oio.  —  3.  Ms.  k^~^-o|l.v  —  'i.  ^[s.  |l.al.;^>,.  _  .-,.  Ji..,.   (xj/- 


[399]  C.  —  TO  CAESARIA.  ,      229 

oöi  ^^  "^^.Xi   o/    :oM    o/    : .  « ~>»oV;   >QJÖiS«;    ^.<i^^jj    :)_3a^«   ).^a^o  ^t 

jL^o:^  la\  JK^^«  jlaj^öu^  ^1  -JiVl^A^o  ,.A^;  oöi  )jlSü;  )-^>>3om  I-Sl./; 
JLLm/  oöi  ,^o(oK.^/  I^Om«  ^4  I « \a:>o  .)^IS.b«^oo  )  n  m  v^  )-.ow^  j-so-x« 
:o^f-3o  :^j._2Voi;  ^^o«.^;  oöi  Joiü^  ^oioK^/;  oöi  »  »|.«.,ioio  .  .  >^. .^i  \0~<öi; 
l-^äjLO  jK^KJls  :^.*^Voi;  ^wJ^ot.^  ^^  '>isf_^Ooo  .^oioK->/  o^;  ^^  ^^«^C^«o 
Ji-n-^^^»  JLi^^/  vQ-JÖi  ^^  ^vl^i^Oo  >Of.^a^  JJo  yoou^  t~^^3;  •ji-*->'>~3  ^Q-&.;o 
:|lo  no°i  IQ  |lof->.jS.w>.2o  |lof»•^Sw^  jJL^  ^^.^V^«  y^öi  Vl^  .  ^Of-^eCSjudi  |la.a«..2>o 
^;  oi;  OÖI  .|.^äjLO  ^^  ^^2^n^  ^_:)aI^pö;o  :)KJ^iL^^^  jj  jKjL^^^ 
^^^io  :^;  j.i»  ^io  ^'^^.^Ji.  .)looi.I^;  )la^;a^I^o  ooi  p  ooio  ,—*  ^'^s^.io 
ylo^«    >  ■.i..!^oi   joi^ji;    f"^'<^,  )lf<i'>fflV-5   .jlo « vnio    vkA^ci^   |laj>t-3   oX; 

.«OloK_/  )-3»;  *>Ö|  ^^  ^^>i^J  :joi^jl  OÜ^  ^JUO|V>>\^  )_3»o  ■•^JL.>.^.t'^l^oo 
I  Ti  m  K..^o  •.>.«_^.ig  wM,^^jio  ,)L.po  oi;  .)o®l  r^l  U\-^}-^  Ijo'  "^s*"^"^ 
jjLflO   jjj    ja*<^i^^  ^^j   )o(2^   .01.2^   j^/    |jl£0  ^^/^   V^i.^  jia^i   ^3  .oila^i^ 


ji—  o|.^Q.f>.3;  -.jJ^^'o»)!^   Jbö    ^^   joil^ixiio;  :[:>ax  v.*^l^j   |öi^;   )  ■  -  v,  v.^ 
);^>J^  -Jctoi  yt-a^o;  vQJÖ«  vOOuN-»/    oooi  ^  ).3^UaL^;   .Oib.   jooi  K_./  Jjoi    ^-/j 

I.  Ms.  i-;~y'i 


C.    Ol-     TIIK     S.VMK    l'UOM    Till':     ))"'     MiTTlCU     dl'     TIIIC     G"'     HOOK     Ol'     TIIOSE     AKTEIl 

KXn.K,     WIIICII     WAS    ADIIHKSSEI)    TO    TlIK    (iLORIOUS     GaESARIV. 

You  say  therefore  tliat  it  lias  Jjeen  discpvered  liy  certaiii  persons  concer-     sm  :>s. 
iiing  Balaam  tlie  sootlisayer  and  seer  aud  propitiator  of  falsely-named  gods 
tliat  it  is  testified  by  the  divine  words  that  he  had  .such  power  in  his  raouth 


li  r  h. 


230  I.KirKIIS  ÜF  SRVERUS.  *  [400] 

)..^CL.^J^  ^'^s-,V-in..-JJo  -.""^J^^jL^oi  j;oi  ^^oo  Jooi  *^']Jj  vOJÖi  JI.ao  n  \,_5  ^^j 
s^oioK^/    JJLSOI    ^'/m    oöi    Vt-^;    :)oiü^;    j-^A^   )ooi   ou^^ol:^)    oöv^o   :)Lil^^x> 

.yOf>«M  jK-X^o  j^JII^^^;  jioJfl^rci^o  IdJ^;  s^öi  .■)K...^.X^«  ouK^/  )^<^;'; 
.•oV-io/  vo-ioi;  ^l  .•)  .\  mvi  ^axi^^  ^i.  ;<Hä/  j-toü!^  J^Ks  V-o-ix^  h^l 
Ok^;  \^oi  ^^  p  :oto/  ^^oi)  o6|  V'«-^  )-i^<^~^  'O^  ^/  l-<oi  >■•/;  jJ>->>~**; 
^M;  ^^/  'po/  ooi  jJo  :  )jLJL^a.jL:bo  jooi  s^oioK^/  jit-A.;o  Hooi  w.<i^2liV  j^K^Oo 
|joi  ^/m  ^fio   jot-co/j   '"t^l    jojSs  ^^K^-io  ^j   jJo  -.lioiot^oo  j;oC^  oi^o^V^ 

o^o  J^jj'^^;  .-).^o«^  ^a^^wo  ^%^  jooi  \  ^  mV)  -.JjlJLs  jcL*;;  jf.^.^o  :joo( 
:ji^öC^  j-ILsKsL^  "«.^aju;  >^o(  J.2l^'^o  .  v>f-2J;o  ^Q^J;  jooi  »..a*.>o  K^J^aJi 
OOI.2   jooi  ^oioK-./    -.ojo^o;   jli\>o  ioS«  f^  vii^^wjso  .K_>j.rfCS>^,^jVJL^  h^i^! 


1.  Ms 


tliat  thosc  wlinm  lic  hlesscd  were  blessed,  and  tliose  on  thc  contrary  wlioni 
lie  cursed  were  cursed.  For  this  reason  therefore  the  man  who  bore  such  a 
character  was  tlien  lifted  up  to  bless  Israel  also  the  holy  people,  the  people 
wliich  was  named  God's  people ;  for  you  say  that  the  same  men  who  discovered 
this  plainly  produco  these  words.  And  at  this  1  am  not  surprised;  for  it  is 
the  peculiarity  of  those  who  repeat  the  contents  of  divine  Scripturc  cursorily 
and  as  it  were  l'rom  hearinsj,  and  not  from  learnin^  and  accurate  knowledsre, 
to  arrive  at  false  and  erring  notions.  Where  did  the  divine  Scripture  testify 
of  the  roprobate  Balaam,  as  they  said,  that  he  had  such  a  power?  Moses 
wiio  wrote  these  tiiings,  Hjeing  inspired  '  by  the  very  excellent  Spirit  and 
being  a  minister  of  thc  truth,  neither  gave  this  testimony  as  in  his  own 
pcrson,  nor  said  of  God  that  he  gave  any  such  testimony  concerning  Balaam, 
l)iit  recorded  that  Balak,  King  of  the  Moabites,  being  a  demon-worshipper 
and  a  slave  of  foul  fiends,  thougiit  of  Balaam  the  soothsayer  that  he  could 
cursp  and  bless  authoritatively  aud  not  in  a  worthless  manner.  And  it  is  a 
simple  tliing  to  listen  to  the  divine  Scriptures  manifestly  proclaiming  tiiis  : 
«  And  Balak  son  of  Zippor,   King  of  Moab,  was  at  that  tinie,  and  he  sent 

1.  Ms.  Olli. 


[401]  C.  —  TÜ  CAESAUIA.  231 

joio  .^ioo  ^^o   ^a.3J    )-^a^   )o(;    -.V^/    t-S   ^oto^V-OJ;    .oi^o^   >...x".a;    j^op; 
.)jo(  )..^aJ»w2^  wJ^   ^ot-«.^Q..\    |1   .jjioio  .M^f_M   j'^A   )-JOio  .)^i/;   oi.aI3)1   v,<>.qi^< 

sXl^^.3^    Oi\    )oO|    t^l    jloJ',  im  Vi    ^'^saSOI    );oi    fJ    -v^/    ^■'^■^;    .^/    "^JJ? 
oooi   yoouj^/;    Zyoot»  Sit    )-iUL.;:^eL^o    :oi,  iNfiii    K.*.^!;    y^oi    )  <>'S)a:xi^o 

).a2ooi\  ^^^  ^  t^  ;).3L^..i>.v>  )-«Ij;  )JLx,^aD  f..<i^  ^3  : |.^.<C^iLi   oi^^  l\^ 

:o;fK£Q.;^eu^   o^oi^o   :oooi  ^■<Jb»>.«ji  ^ooi^am  ^^^o   :oooi    yoot^frs^/   If-sJL^; 

koJS^  )joi  001    ^;    [^Js^J^.^  •nQ-'/    >^Q-w   yOO|.X    folooi  yfc^^Kji:»;   ^w^oi 

1.  Ms.  Ntt»ot:i^». 


ambassadors  to  Balaam  son  of  Beor  tlie  interpreter  of  clreams,  wlio  was  011 
the  river-land  of  tlie  sons  of  liis  people,  to  call  him,  saying,  'Lo!  a  people 
hath  come  out  of  Egypt,  and  lo!  tliey  have  covered  the  face  of  the  laiid,  and 
this  people  hath  encamped  round  me.  And  now  come,  curse  me  this  people, 
because  tliis  people  is  stronger  than  we,  in  case  we  niay  be  able  to  overthrow 
some  of  them,  and  cast  them  out  of  the  land;  because  I  know  that  they  whom 
thou  blessest  are  blessed,  and  they  whom  thcucursest  are  cursed'  »  '.  Since 
therefore  Balak  and  the  Moabites  who  were  under  subjection  to  him,  and 
the  Midianites  their  neighbours,  who  were  barbarians,  held  this  belief,  God 
'  >vho  wisheth  that  all  men  should  live  and  come  to  the  knowledö-e  of  the 
truth  '  -  according  to  the  apostlo's  saying,  instructing  our  race,  hard  as  it 
is  to  turn,  by  many  various  methods,  first  showed  his  power  with  which 
none  can  contend,  and  displayed  the  kings  round  about  them,  Sihon,  King  of 
the  Amorites,  and  Og,  King  of  Bashan,  who  were  giants,  and  trusted  to 
tlieir  strength,  and  were  eager  to  engage  in  battle,  and  met  Israel  in  warlike 
guise,   slain  willi  the   sword  and  dead  together    with  their   followers;   and 

1.  Nuiii.,  XXII,  i-i;.  —  2.  I  Tim.,  II,  4. 


'1  v°  a. 


4  v°  b. 


5  r  a. 


232  LETTERS  OK  SRVERUS.  [402] 

)öu^;  JJLo-M  io^  ^i>^o  :|oou)  jK-iJS^^co-./  j-^V-**?  )i»^  ooi  ^/  )-^a^; 
:)ooi  )o(-,^^o  oiK  ü »  •>  ^^  ).^o«.Ai  oi^^^o.!^  ^■'^^?  '■>  "^  "^/°  tl-^eui  u^^.^'i 
"'^^11/    vS/;    oöl    jboo^;    Oi^;    <3it->)-=>    -.j-lOOt  ^3  ^.V?   j-r^X^;    y^öl   )K,^1.» 

)la.<L:)^;  jK^Vo/;  ^cHJ^o;  -.^^^o^)  yaJoi\«  ouS.  K_./  V^^^  j^.^^  .;oil^vjaQ.:>o 
j^K^t  ou^  t^  )1/    .wX>v^/   o<-^  ^'L-'^-:i>~>^  f3  O"^  |;ou^o  .j^V^  loS^  )jl2lj 

:)ou^;   o»lfi  Ml  \   t^/    n  ^(Di    jiv^/   )i<>-3  ^)°^!    )-<^^^/    -v^/  ^^i   j^ol^N^ 

OOOI    ^.»Jb^-SQu^;    jKjU^    ^^v3    ^    :)pl^3;     J.CPQJL.50    ),..  ->yV>     Kwk^     ö(Q-^a^o 


1.  Ms.  «^;m/v  —  2.  Ms.  wl»»- 


afterwards,  when  the  same  Balak,  prince  of  tlic  Moabites,  as  we  have  said, 
perceived  the  feebleness  of  bis  owu  power,  and  feared  lest  he  also  should 
become  the  prey  of  the  Israelite  sword,  and  had  recourse  to  the  power  of 
the  falsely-named  gods,  and  thought  that  by  means  of  tlie  soothsayer's  curse 
ho,  was  escaping  from  bis  troubles,  the  wisdom  that  is  higher  than  all  under- 
standing  instructed  the  barbarian  by  the  instrumentalit}^  of  the  very  soothsayer 
himself  in  whom  he  trusted  that  there  is  no  other  god  beside  him,  and  that 
by  the  very  demons  and  thQ  very  soothsayers  who  serve  them  witness  is 
borne  that  bc  alone  is  true  God.  For  it  is  bis  habit  to  convert  thosc  who 
are  in  error  to  the  truth  by  the  very  paths  of  the  error.  And  this  we  do 
not  say  out  of  our  Imagination,  but  because  we  learn  it  l'rom  Scripturc  itself. 
It  is  recorded  in  the  first  book  of  Kingdoms  that  the  Pbilistines  who  dwelt 
in  Ascalon  and  Gaza  and  the  ncighbouring  eitles  took  arms  against  Israel 
and  woii  a  great  victory  over  them  in  combat,  iusonuich  that  together  with 
the  rest  of  the  spoil  tliey  took  the  ark  of  God  also  and  placcd  it  in  the  sanc- 
tuaries  and  shrines  of  the  idols,  and  cvery  city  to  which  they  carried  it  was 
snütlen  wilh  the  disease  of  omcrods  for  which  there  was  no  eure,  and  the 
land  produced  a  multitude  of  mice,  and  they  [deliberated] '  and  took  counsel 

1.  'l'liis  is  ÜU!  .scnse  roquired. 


[403J  C.  —  TO  CAF.SARIA.  233 

a:>a.oo  j;ot    y.^/j    jK^^U    yOJÖio  .jj^üu^j»  ^-*^o(;    yO  ..•!>  1    )-»V*;    tvoo«^  ooo« 

''^w^Jot  yajL.a..M.J;o    -J;«    >-•/;    |lQ-».ia_3  ^*^i»-^}    .-jKji:;^;    )  .1.«  t  >ft;    |lQ-.aJLj» 
y,Ux   ^    '^-oiläio/   ^j)j;    00t  y^l;   .<-*»   |K-r^_aL_s   t-^^;   ^-J^oj   )K^,^i^ 

JLj,_jxi_3  ^^j   |.io  ^-/   jiVol   ^-aö)   :po)l/    )jl30!    ^-«J^oi   ^so  .yOj/    J^»-<^ 
^oi  *  °i  J    ^^  ^_*JÖ)  );ooi^;    )^i/   la^   :«öoi   yjV^Kio  K-.)^jud  o^   joi^; 

1.  Ms.  ,^3:^   —  2.  See  Smith,  col.  222,  1.  6,  and  cf.  Land,  Anecä.  Siji:,  III,  52,  1.  14,  18  (Zach.  Rh., 
ed   Brooks,  I,  «3,  I,  11,  16). 


what  thcy  could  cIo  to  cscapc  from  such  distresses,  and,  having-  called  upon 
the  soothsayers,  who  were  accustomed  to  instigate  their  actions  by  makiug 
use  of  the  deceit  of  demons,  they  begged  them  to  find  a  means  of  release 
l'rom  these  calamities,  and  those  men  proposed  to  them  the  following  plan; 
to  bring  cows  that  were  first-born '  and  were  unaccustomed  to  the  yoke, 
and  to  yoke  these  to  a  new  cart  bearing  the  ark  and  golden  figures  of  the 
emcrods  and  of  the  mice,  equal  in  number  to  the  cities  that  had  becn  smitten 
with  a  plague  of  this  kind,  and  upon  this  to  shut  up  the  calves  that  had  bcen 
born  in  one  house,  that,  if  their  niothers  went  on  drawing  the  cart  to  the 
land  of  Judall,  where  the  ark  was  previously  placed,  they  might  know  that 
the  God  of  Israel  had  laid  the  plagues  upon  tliem  as  a  punisliment,  but,  if 
they  turned  töwards  the  cry  of  the  calves  and  were  affected  in  accordance 
with  their  own  natural  instincts,  they  miglit  learn  that  it  was  not  on  account 
of  Israel  that  the  punisliment  came  upon  them,  but  they  happened  as  men 
to  sufTer  these  tliings.  And,  wlien  these  things  had  been  thus  stated,  those 
cows  as  if  very  forcibly  driveii  by  the  command  of  God,  went  of  tlieir  own 

1.  I  Reg,,  VI,  7  TipwTOTOxo'jffa;, 


1-  b. 


5  v°  b. 


234  LEITERS  OF  SKVERUS.  [Wi] 

|.^-j..  mJo  :6\^  oooi  ^^.it^y^o;    )ia^o>j3    ^.a^   oooi   ^a^«^«   vQJÖi    )-.Kü  \q\o 

061  )  ^»<^  -■  N-  osl^^  j^lSJL^^^^«  vQ-Joi  )lmö«^  jJ  v^/t  I-ISl./  .~^aa1K[j1 
^)«j  jlöjl/  t-*-^;  'V?"*?*  ^^°  ^^'^  ««•>>;  001  yj  f»*.^  OOOI  ^.»...n»  v>  .y-oo/; 
>0f-^  ^'^i_^»io  t---,^  jJo  .jla^x^^  voaxu  jJo  •JoiJS.JJ  yOi.ioKju  :^^I^o( 
jJ;  ^ji^oi  lal^  I— lIIs)— 3  K.<M^K.:)o  p  :)oC^  ^-aJ^oi  ^>/i  <sd.i\^  j-J't-»/ 
.«oioK-./  ^^s3;  )-.o».i  .3/;  ^^io  .OJ0K.JUJ  jlj/  ^D;  yj  JJ/  ..^-I^iaJLio 
^^Ot    f.^^^    .-JliliOji;    jloj^^lioo    jlcLc^J    ^-«.JÖI    '  ^CDO^S    ^3    ^^    '"'^^   °^ 

1.  Ms.  I•»-S^i■  —  2. '  crased.  —  3.  Ms.  willi  slup  roUowing. 


accord  to  the  lanil  of  Judah  and  brouglit  thc  ark  with  the  propitiatory  ofTer- 
ings,  tliough  it  was  not  thosc  words  of  the  soothsayers  tliat  were  able  to  do 
these  things,  but  God  himself  acted  according  to  their  words,  and  by  means  of 
the  soothsaying  to  which  they  were  accustomed  and  wliich  they  loved  led  the 
Philistines  wdio  were  in  error  to  the  knowledge  of  the  truth.  So  too  Nebu- 
chadnezzar  also  had  future  things  revealed  to  him  beforehand  by  an  ordinary 
vision  Seen  in  dreams,  in  order  that  by  üaniel's  wise  interpretation  concer- 
ning  the  things  seen  in  the  dream  the  Babylonians  might  know  what  the 
God  of  the  Ilebrews  was;  and  Nebnchadnezzar  must  not  on  this  account  be 
placi'd  among  religions  men,  as  noither  must  the  soothsayers  who  advised 
the  IMiilislines  to  adopt  thc  abovc-mentioned  plan;  for  even  they  themselves 
also  could  if  they  wished  on  thc  strength  of  such  signs  have  recognised  God 
and  not  rcmained  in  error.  For  neither  did  God  bring  such  things  about 
for  any  other  purpose,  condescending  as  he  did  at  times  to  men  who  were 
not  in  the  perfect  state,  except  that  every  man  might  be  saved,  because  he 
is  indced  the  Creator  of  all.  Thc  prophesyings  and  workings  of  miracles  are 
not  undcr  all  circumstances  pcrformed  by  men  who  are  worthy,  but  perhaps 
by  men  who  are  unworthy  also  for  their  own  proflt,  because  they  are  bar- 


[405]  C.  —  TO  CAESARIA.  235 

-«.aju.  vot^o  ypöo  l;o«  -Ol  .J;oi  _^/;j   llv— /   ^»-io   )-«»o/  ^  o/   )lajL=)'^>^o 

.y»   'i  V    H » ^«>    JJ— IL-,   ^aojL'so   :^-ä3/    jjjjji   [^Jicuuso   ..  ..aLii/    [^liaiLi 

^oi.  K_^  )KjiQJL3j  :|ooi  «0(oK-,/  )j^^,.ioo  ^sloio  JL.»  t^.^j  )ä*ijo  .jJ.ai. 
.ÄÄjp  ).iaN  ..si^^f  ..|ooi  [t-]^/  K-j-^-iJ  lyV^^»^  oSldj;  ^\o(  :)L;öou;  joüSx 
ofro/   ).^.,Ät>^o/  jt^oi!^   '  ^^^>^^ooLio  o^j   o6i  ^-JL«.o^      K-)_Ji^^  );oi^o 

Vio/     JK_L_A.    ^ÖIJ     ).-lÖ|.0    JL.»     JOOI     y>0(oK.-/j     OÖ(     {.Su^A    yOOU^    ^J     ,—    .)Ll30( 

ia_sj  ^io  ^j  );oi  ,^)j  ).iaN  ou^  )lo  .-j-ioi.  .a^^^  loioj  IjuiV-^»  »— ?  ^ 

^^^J    «..äjI/    ,JK.JLIL    >^6tJ    jjöia    vJ»_.i    jooi    y^OloK^/j    ^^«^-^    }il    -t^/    ji    OWlSJ 

joj^f  ^)^JL3^;o  |J/  -.«(xJ^^^  1.^0^  .q\,»  ol^o  .).äcüK  .a^^^M  la^oj;  >«.aA-.  jooi 
wC^::.«  ^aiCS-3  jlo  )ä--o  JJo  ^^w»jo«  ^t^o  .|,.^.\   vJLiaLi  oooi  ^^^.sl^;   ^^\oi 

1.  Ms.  ''^k^jo.  —  2.  i-^^i^^  in  siiiallei'  letters,  app.  in  erasure. 


barians,  and  cannot  be  brouglit  to  religiou  by  teaching  or  by  any  other 
similar  melhod.  This  same  thing  oiii-  Lord  and  God  Jesus  Christ  also  said 
in  the  gospel  :  «  Many  shall  say  in  that  day,  '  [Our  Lord,]  oiir  Lord,  did  we 
not  in  [thy]  name  prophesy,  and  in  [thy]  name  cast  out  demons,  and  in  thy 
name  do  many  mighty  works  ? '  and  then  will  I  profess  unto  tlieni,  '  I  never 
knew  you,  depart  ye  from  me,  workers  of  iniquity  '  »  '.  And  Caiphas,  being 
President  and  ruler  of  the  assembly  of  the  Jews  that  contendcd  with  God, 
those  who  crucified  our  Lord,  said  prophetically  that  he  should  be  crucified 
for  the  people;  and  this  John  the  Evangelist  who  was  indeed  the  Theologian 
described  as  follows  :  «  But  one  of  them,  Caiaphas,  who  was  the  high- 
priest of  that  year,  said  to  them,  '  Ye  know  uothing,  and  do  not  cousidcr 
that  it  is  expedient  for  us  that  one  man  die  for  the  people,  and  the  whole 
people  perish  not'.  But  this  he  said  not  of  himself,  but,  because  he  was 
the  high-priest  of  that  year,  he  prophesied  that  Jesus  should  die  for  the 
people,  and  not  for  the  people  only,  but  also  that  he-might  gather  into  one 
the  sons  of  God  who   were   scattered  »-.      Accordingly  tlierefore  neither 

1.  Matlh.,  VII,  22,  23.  —  2.  Jolin,  xi,  49-52. 


II  i->  a. 


(i   V"    1). 


2.%  LETTEUS  OF  SEVERUS.  [40(i] 

.a_ci_o  l-i^LO»;    JLslÄjlso    JoilSx  ^i>  >.*^JJo  )jl3,U^o  JJ  /  .vOOi-K>,/   jojAjJ 
iV-a-3  .-^-O^j   ^^oif   jloJU^JLStoo  ^^!^>^^ioo  .jiV*?   )N.-Q— 1  la\   jofSs   ^/o 


:-)IS-U'^/     iP>^o 


^^oi;  -Jit^;  )^->^-><^-=>  1.13^ V^  sS>li  jK_Vci^j  t-'^^  ^;  Ul  )«a.^^  -j^öi:^ 
)  °>  n  m  «»t/    jo.oi;    o^  ^OaJlm    oöi    t-<>~^  ^jl^o^    .  J^    asi^    V-^)-)o    l^il^ 

vO^fj^  ^6t  ial^  a^;oil/  J-sl^os;  oil).^  i-*^^!  v^-iöi  -.jooi  ^^^^.^cl^  JjlÖ,^^ 
t  ffl  'i  •>  1-3^-*  ot-^/;  j;i  ^-ioo  jVoip^^  ^otoh^li  :>&aJu.  yOiSso  yVieC^ 
,^  );o«  ^/;  )1>^  ,_,^  ^o^  1^/  '"'^«.^.ioo  .3!^iö  ^wi^ot  -Jooi  J-^dUI^Oo 
. j •«•  1 1^  jjLCL^o  ooot  ^*^o;Kio  ]J  ßl  -.iySJ  )-«~äj;  .looi  1.^0  )l1l./  JJ/  -vOj/ 
..»»Jü    I^Jboj   iJ|  .);o«~3   ooo(  ^,-.w«    jJ   .)]/   -.•pojuj  ^'i^^'^  ^  JJld  1-^;   |J/ 


1.  Ms.  ^. 


Caiaphas  nor  Balaam  are'  religious  men,  but  actually  blaspliemers  and  con- 
tenders  against  God,  and  remained  in  the  snares  of  impiety,  althougli  God, 
In  Order  to  show  the  truth,  and  in  order  to  convert  tliose  who  were  in  error, 
made  use  of  tlieir  words. 

{And  ufti'r  ollier  thiiigs.)  The  citations  Avhich  \ve  have  made  from  the 
testimonies  of  the  divine  Scriptures  are  in  themselves  suiTicient;  but  I  will 
show  by  mcans  of  a  few  instances  that  the  genuine  doctors  of  the  churcli 
also  have  taught  us  to  think  and  say  these  things.  The  very  wise  John 
who  became  bishop  of  Constantinople  in  the  6'"  homily  of  the  commentary 
on  the  Gospcl  of  Matthew,  Avhen  he  was  speaking  about  the  Magi  who  by 
seeing  the  star  were  lod  to  know  our  Lord  and  God  Jesus,  who  was  in  swad- 
dling-clothes  and  was  being  nurtured  on  milk  from  Ins  mother's  breast  in 
the  flesh,  teaches  as  foUows  :  «  And  whereforc  did  he  attract  them  by  such 
a  siglit?  But  how  shuuld  he  have  done  so?  Should  hc  have  sent  pniphels? 
but  the  Magi  would  not  have  submitted  to  the  prophets.  But  should  he 
have  emitted  a  voice  from  on  high?  but  they  would  not  have  regarded  this. 
But  should  he  have  sent  an  angcl:'  liul  liiin  also  thev  would  accordingly  have 

1.  Sic  Syr. 


li   V"   h. 


[407]  C.  ^  TO  GARSAHIA.  2;i7 

oWbo^o  )i>^;  JV^OAo  jia^i  «-»-2;  )-l^-*/  •.JLaLS„,.«>,v>o  \^i  j^^soD  yOOi^  jo^uwi^o 

I— .»Cl    1[\      -.OOOI      ^->w>.M      J^l  tPO    VIM      yOJÖl     VlX      P^^;      ^^O     .)oOI    ^'^^OQ.^ 

\\-o   I  ivi*)   1-*-^!   '^°*   )->aji  JJ«  Vi  ml  ^^_oo(  jj    )  iyvr>  m  ->  0001 t  ..too 

ax^;     ^;*^oi;  |ju)»a3  "^^-^  |o»S\  yo\^  jJ/  .)-.iaji  ^^n»   )K.^3,jl,..  |ta*.a>, 
)»„fci»  ^io  ''^.wCü^-o  '^«\n  't  yooC^  "  \f^{\  j-ta-./  .001  s^i^^w^  ^'^.jJS.ä  ^  .ooot 

1.  /  flu.  erased.  —  2.  A  word  erased,  app.  lunger  tliau  P»- 


neglected.  But  on  tliis  account  God,  having  set  all  these  methods  asidc, 
calls  them  by  means  of  things  to  wliicli  they  are  accustomed,  condesccnding 
greatly,  and  sliowing  them  a  great  and  peculiar  star,  in  order  bv  means  of 
tlie  size  and  the  beauty  of  tlie  appearance  to  make  them  astonished,  and  by 
the  method  of  movement.  Iraitating  these  things,  Paul  spoke  to  the  heathen 
froni  tlie  starting-point  of  an  altar,  and  cites  testimonies  from  the  poets,  and 
he  spoke  with  the  Jews  from  the  starting-point  of  cireumcision,  and  witli 
those  M'ho  lived  according  to  the  law  he  took  the  beginning  of  teaching  from 
sacrilices.  For,  since  each  man  loves  that  to  which  he  is  accustomed,  both 
God  and  also  the  men  who  were  sent  by  him  for  the  salvation  of  the  world 
used  facts  in  this  way.  Do  not  therefore  tiiiiik  it  an  unworthy  thing  that 
he  called  them  by  means  of  a  star;  since,  if  it  is  so,  you  will  find  fault  \vilh 
all  the  practices  of  the  Jews  also,  their  sacrifices  and  their  cleansings,  and 
the  beginnings  of  the  months  and  the  ark  and  the  temple  itself.  For  these 
things  also  received  their  origin  from  heathen  denseness.  But  nevertheless 
God  for  the  sake  of  the  salvation  of  those  who  had  gone  astray  consented 
to  be  worsiiipped  by  means  of  the  very  things  by  which  the  demons  outside 
were  worsiiipped,  changing  them  himself  a  little,  in  order  [tliatj  lie  might 


7  i'°  a. 


238  LETTERS  OF  SEVERUS.  [408] 

^.A^  ool  JJ  -.vQj/  ysLt^-ol  JL?o/  lo^o  :vQj/  v-;oio  -»K-./»  ^^.-«JOj  ^'^.»^oo 
■^^-Xä  '^«N  n^  jjisoio  .yOCH^iCk^  )ooi  ""^S^-ictio  '^...^^o  jJjLio  v->_s  )!/  .j-aLSoa 
^^d  t-*-->x^  "^l  Jooi  ,J.3L:bw  l^'j.,^0  )-«Jo\  ötjJo  lioCs.  öi^  .oooi  ^ooi  )Vl^v~oo 
1^.030  vQ^^-^  )K»\vi,|[.>o  )ia>.^^  )io-3LO  11/  f9;  ^^..^^bo  :JKjl:>'^  oJäcu» 
:Of_o  j-^öt-aiS.  ^  :yOO{.i2^«^  >^oöi  yV>.«  cio;   ^^oi  )lä<..b^  ^^  et  ..t>/   f.^  jlo 

JJ   oj/    po  .jlai  n  •>    yOJ^j;    ^';j    jlpo^o    )K.JL.2La^o   jJ    jlVol;    o'^.^/    ^; 

ooi  y/  .jjoiias  o/  ^t-^  jL^anxD  ^^  yjo  .-)la.uk^  <^oi  )o(^  ^^;  oo( 
^  j^^L^  Ici^  o/  :.  nn,  v>  |»-u.\  jlaAi^io  )l  ^io  o/j  :^v^/  t-«^.^ 
K-.|w.»l  ^;  y/  .loo«;  v*6i  öi-.K-/  1^.^  J^3  o/  .W»-^  -.^^ASow  ^*i^-«^ 
^oilojk^;  jl^t-*  JJ  ^o  JJo  •.^ot-i>.JL5;  jCow^  ^-^  ^,.^  yt^i  jlo  :^j:l^op 

].  Ms.  oo(. 


remove  them  gradually  from  the  custom  [and]  bring  them  to  tlie  high  philo- 
sophy;  a  thing  which  he  also  does  to  the  Magi,  in  ihat  he  consented  to  call 
them  liy  means  of  the  appearance  of  the  star,  in  order  to  make  them  therc- 
after  higher.  Since  therefore  he  lirought  and  led  them,  and  set  them  by  the 
manger,  he  did  not  again  thereafter  speak  with  them  through  a  star,  but 
through  an  angel,  and  so  they  gradually  becainc  better.  The  same  thing 
he  did  also  to  the  men  of  Ascalon  and  Gaza.  For  tbese  five  cities  also, 
since  after  the  Coming  of  the  ark  they  had  been  smitten  with  a  regulär  plague, 
and  found  no  escape  l'rom  the  plagues  laid  upon  them,  |haviug  called  tlio 
soothsa3'ers  and  lield  an  assembly,  wished  to  ilnd  a  release  from  ihc  plague 
which  came  from  God.  But  the  soothsayers  said  that  they  should  yokc 
unbroken  and  firstborn '  cows  to  the  ark  and  let  ihcin  yo,  no  man  leadiny; 
them;  '  for  so  it  will  be  piain  whether  the  plague  is  from  God,  or  from  some 
Chance  or  disease.  For,  if  (they  say)  'they  either  from  inexperience  break 
Ihe  yoke,  or  relurn  to  the  calvcs  when  they  low,  it  is  a  chance  or  au 
accident  that  has  happened.  But,  if  they  walk  slraight,  and  are  in  no  way 
affected  by  the  lowing  of  their  young,  or  by  the  ignorance  of  their  error  ■ 

1.  Ju.  c;iirys.  TtpwtoToxoOoa;.  —  li.  Tlu'  ti'aiislaliir  sceiMs   lu   li:ive  read  ji),avri;  l'or  nXavufiüai. 


[400]  C.  —  TO  CAKSAUIA.  239 

^^s.^s.bo  .^-^oi  )K.JU,.iäi  ts.2LiL^;  o^.^^-/  )oi^!  otr-»/»  •.)'^>>-t-  o^  :)_-;o)_s; 
^^^ÖA  ^^o(  )tsjL.,.;xi.^;  ^^oi  om  «°>^1/  :o^/  ).^o^  ^^oi  «^t  ^^soi 
.looi  K.<wJ^y.^  fä  .■'^  n  I  ).^övA;  j-ito  .."^  joC^o  -.Of-A^;  U-^^l  0|_2l^o  :ooo« 
|.^oö>^  ^  ipo)i</  K:^^5  ^'ot^;  .-oi^  öi^K-»/  |_>(Xk.  JIm  oC^  1v.^K.£d/  jJo 
)jL3j    ooi.^«    ^^«^oi-3  .-yOCH^K../      It->i^;    >^V-:>bs.isui    f-^L^Jio   .-JKaJ    ),..aL:s.!l^ 

^^iJ^oi  s.<UL^  v°La\  o  n ..»/  .yO^)^,^  ^o)^.ieLio  )Jj  yCoilS.  );oK.jü  ^^^o(o 
vOOU^.-/    ''^>^*30l     ^_*^/;    .v3l2^      jLi;     )j<Hi     ^-a\o<!^    ^-«Ot^    -.JJ^^    X-*»"^^? 

1.  Ms.  sing. 


in  the  way,  it  is  vGiy  piain  that  it  is  God's  band  that  has  touched  these 
cities'.  Since  therefore,  after  the  sootlisayers  had  said  iheso  tliings,  those 
who  dwelt  in  tliese  cities  obeyed,  and  did  as  they  commanded,  God  also 
foUowed  the  connsel  of  the  soothsayers,  again  condescending,  and  it  did  not 
seem  to  him  to  be  a  thing  unworthy  of  bim  to  carry  into  elTect  the  tbing 
stated  beforeband  by  the  soothsayers,  and  make  them  appear  to  be  truthliil 
men  in  what  tbey  spoke  at  that  time.  For  indeed  the  success  obtained  was 
a  great  thing,  that  the  adversaries  themselvcs  should  bear  witness  to  the 
power  of  God,  and  their  own  teacbers  tbemselves  should  pronounce  a  decision 
concerning  him.  And  many  other  such  things  one  may  see  that  God  per- 
formsby  dispensation  »  '.  And  in  the  2'i"'  homily  of  the  same  work,  where 
he  is  expounding  the  passage  wiiicli  we  ourselves  mentioned  above,  wbicb 
says,  «  Many  sball  say  to  me  on  that  day,  '  Our  Lord,  our  Lord,  did  we  not 
in  thy  name  prophesy,  and  in  thy  name  cast  out  demons,  and  in  thy  name 
do  many  mighty  works?'  And  tben  he  will  profess  unto  tiiem,  '  I  never 
knewyou.  Depart  ye  from  me,  ye  who  work  iniquity'  »,  he  gave  tbe  same 
toaching  in  the  following  form  :       «  Who  therefore  are  these?  o  (ho  says). 

I.  In  MaUh.  Ildiii.  vi,  :!  (ed.  Par  2',  VII,  105). 


1"  I). 


7  v°  a. 


7  V«  b. 


240  LETTERS  ()F  SEVERUS.  l/ao] 

)ooi    .^otoJ^/;    )~LO^/   .oi.^^    )ooi    ^oioK.^o   .-jooi    ua-Si^    jjjJL^;        oö(    jooi 

jlo  I  VI  .Ol  :)^:»o;  wij;^;  oooi  vOouK^/  ^^  yOOUL^  jJ/  •Jl.a.2LA^M  v°oj!^  )ooi 
f->-3  >  .«NoC^o   :jL30.a)^^  ^;   yOOUL^  tvOOiS.  jooi  K^|   jJLSOt   ^■•/;   Q.\   ^j 

)io  1  « ^     ,^^     ^-«.\oi^O     .yOO..>^      )lj^,^D     )loiV>..01;      I-Ul^/      -.^fjL^      ^-<^OI 

^»-.oi  JJ|  .^^^^  ^^-*^^^  '""■^  ^°^  ^^""^^"^  '^°°*  ^°^  )lajL-.^\  |l|».w,^o 
.>oou^^/  ^>^^«  J^^ö^^V;  ^V  ^ m >o  V-^^  )-AOi  .vaa\  )j/  ^^'^  jJ;  yOoC^  );oKji/ 
y/  .-Kj/  '^;K^  jjL^o  .K.^öi^  wt.vi  ««'t'\?  f^l  ^^!  .v^t~'  ^!  ^t-*^ 
.'yOO(^    K^rJ^   Jlai>n  «otS.    >  .« ^ni'^^Ji;    ^«    }'y-^°^.    °i-^   aji^a^oi;    ^^  )-J>-<jJ;   ooi 

yo'y^   jJ/  Jooi   wOioK../    )~>paj    j^-so^o   jlaJL^a^oi^  '•^'''^  ^a^^:d   .^jai^k^o; 

1.  Ms.  sing.;  Jn.  Clir.  |il. 


"Many  ofthose  wlio  believed  received  gifts,  as  was  '  the  man  whowas  casting 
out  deinons  and  was  not  with  liim;  as  was'  Judas,  for  eveu  he  also,  being- 
an  evil  man,  had  gifts.-  And  in  the  0hl  Testament  one  will  accordingly 
find  that  the  grace  often  worked  in  men  who  were  unworthy,  in  order  to 
Ijcnellt  others.  For,  since  all  had  not  readiness  for  all  things,  but  some 
were  pure  in  life,  but  had  not  an  equal  amount  of  faitii,  while  others  were 
in  the  convcrse  position,  he  both  entices  the  former  by  means  of  the  latter 
in  Order  that  they  may  shovv  great  faith,  and  calls  the  latter  by  means  of 
this  incomprehensible  grace  to  become  virtuous.  Wherefore  also  he  used 
to  gave  the  grace  with  great  abundance,  for'  «  ^^^^  did  many  mighty  works  ». 
But  thcn  will  I  profess  unto  them  «  I  know  you  not  «.  For  now  they  thiidc 
they  are  my  friends,  but  thcn  they  will  know  that  I  did  not  give  as  to  friends'. 
And  why  are  you  surprised  if  he  gave  Ins  graces  to  men  who  had  beli(>ved 
in  him  but  had  not  a  life  consonant  to  tlie  faith,  when  he  is  in  fact  found  lo 
work  even  in  mcii  wiio  liavc  i'allcü  from  both?  For  lialaam  was  an  aliru 
both  to  faith  and  to  lifo:  but  ucvcrtheless  the  grace  was  cfTected  in  liim  fnr 

1.  Sic   S\]'.  aiiil  .hl.  i;lii-\s. 


[411]  C.  —  TO  CAKSAUIA.  241 

^i-s  jj/   .)jLDOi  y^lii  .\Q^t-So  -l-J^-/?  |lQ.Jj.i».io  "^^io   liaji-^^  oj.i   i^■3^i/ 

.otJ^  )L^  llV-^  ^'-^^^  ^'!  ''^■^  ^^  .^-.oöi;  ^^'^oiS.  ool  jjoi^o  .Jooi 
y^J^j  ^-w.\o(!^  JL.aDo^aJ  V-2l>«-^  «ota^jJ  )oot  jJoj  ^  oöij  ool  ^^j  oi',_a!^o 
oöijs  >3/j  "^-.30«  ''^K^io  Jooi  V^t-io  )_s?oVo  joiiioi  JLjp^aro  ^  .o|^  «o— 
•  jooil  oC^w^^;  )laJL.a--Kio»  jj'o  w^^oo  rjtojoVJL^  öj!^  jooi  K^l  j-ioA  Jjl^j 
)Jo  ^i-3   )!/     "^  "»  jKooiäio^  .-oooi  ^^OA  |Jj   ^\oi  ^io  »s/o   ||.X ^fo 

jfcsTis^eL^o  yO-^t-s  .^..itoo  K^|i».K-o  jJ/  .oiK^  yOJÖi  ^^oi  jtöl./  ^  ^t^ 
jjioi  ^^o  t-«-^  ))-X.^m\  .yoaKi«^  ^oK.:xoo  jJj  .vOOi\  '^io/  jtCbwjw«;  -6i 
"^,-001  ^oiS^  ^^i  .voogiio  .-oiös/  ^^oi.^  )Ljl.;  ^»^  ^ioo  .jjLro  o^  ^io 
:)joi;  oi^i  » wiL^^.^.^0  :iu^3a^jo  ^oiC^^  ^/j  K-JL^^  ^ « nv^  ^^«^oi 
j.j-wi.'^aS;  |.^jLXij  «o»-3  .o-^oit/  ji  )oiS>»;  )lcx^^  ^  -.^^oi  _^-/;;  yOoC^so 
♦^^Ül.op  IfJJi;   \.iJii  it-^1  I  fxin'^'^  K^)«»K^o  jJ  /  .oiN.3  |V).ji; 


1.  Ms.  1^1;  Jo.  Chr.  vizwvti.  —  2.  M».  sing.:  Jü.  CUir.  pl. 


the  sake  of  influoiicin!^-  others.  And  Pharaoli  likcwise;  biit  nevertheless 
to  him  also  as  well  he  showed  the  future.  And  Neljuchadnozzar  was  a  great 
transgressor  of  the  law;  and  to  him  again  he  revealed  things  that  should 
happeu  later  after  many  generatious.  And  to  his  son  again  who  surpassed 
his  father  in  transgression  of  the  law  he  showed  the  future,  in  that  he  brought 
wonderful  and  great  things  to  pass.  Since  therefore  cat  that  time  also  the 
proclamation  was  at  its  beginning,  and  it  very  was  desirable  that  a  display 
of  its  power  should  be  made,  many  even  among  the  unworthy  also 
received  gifts.  But  nevertheless  those  men  gained  nothing  from  these 
signs,  but  are  even  judged  all  the  more.  Wherefore  also  he  said  to  them 
those  terrible  words,  '  I  never  knew  you'.  For  many  he  already  hates  even 
here,  and  before  the  judgment  turns  away  from  them  »  '.  By  means  of  all 
these  tliings  therefore  he  elcarly  establishes  the  fact  that  Balaam  also  and 
Nebuchadnezzar,  and  Belteshazzar  the  latter's  son,  and  all  such  men,  did 
not  profit  by  the  grace  of  God,  in  that  they  remained  in  the  snares  of 
demon-worship,  but  even  endure  the  decrees  of  the  sentences  of  tortures 
all  the  more. 

1.  Op.  cit.,  XXIV,  1,  2  (ed.  Par.  2%  VII,  340). 

PATn.   On.  —  T.   XIV.  —   F.  1.  IK 


1'°  a. 


242 


LETTEIIS  OF  SEVERUS. 


[412J 


:-)Uwuv-"i    »l^^-^o 


V  36i)  V" 
(I  229  r°  b). 


a.»^0)/    aaLX>j;    ^^Oi    ci...J^y^«    :^oVS    joC:^    >i.ajL^;    )jL>lcx3    ^i   ^^^>>^Oo 

.«.I^OI     ^/m     V-*"^     J    I    .  ^  ffr»\oi  ^ 


E  8   I"  li. 


^^öoi  jjKao  )v-:>CL^  oo;  .-^^oi  y.-/;; 

,^;5    :^«)L»j.3o     K^livto/     JÄjwivfrooo 

j^^w^/  Ö(,2Sj  IV-^-oj;  ).:)a^aJL^  j^t^  |.^o^  öu^ojl.  ^  .■^^^.^»■ui '^K^;  >ajö( 
^y^lo  Jt-^bk  ^^l  ^a\oÜ^o  .vOOi\  h^l  vooü^  «oio^s-./  '«~o.£j  l^'^^/;  ooeC^ajc^ 
K_mKJ^   )-^A  ^^   ^^;    .-^^oC^       ^^1  y.^1  )«oi^o  .jj^los;  |.jLa.^  oöi 


1.  Ms.  H.^«^a=,  (v).  _  2    Ms.  om. 


3.  M 


s.  ^-^ 


[Ami  after  otlicr  lhiii(/.s.)  But,  as  to  tlie  tunic  of  God  our  Saviour  Jesus,  on 
wliich  those  wlio  perfornicd  tlie  crucilixion  cast  lots,  your  mii;litiiiess'  love 
ol'  God  should  know  (hat  \ve  should  understaiid  the  Statement  exactly  according 
to  tlie  lettcr.  In  Palostiiie  it  is  the  custom  for  meii  to  make  sucli  tunics  as 
are  divided  in  tlic  middle  and  not  \voven  togetlicr  throughout,  bnt  cpntain 
the  sections  of  the  texture  sejiarately ;  so  that  evcn  now  we  niay  see  many 
such  tunics,  niadc  of  wool  and  linen,  in  the  city  ol"  Gaza  ;  since  aftenvards, 
wheu  it  is  about  lo  be  pul  on,  and  is  skilfully  and  becomingly  folded,  that 
division  is  conccaled  by  the  tailors.  But  somc'  of  those  who  are  of  low 
Station  have  il    all   wovcn    logvther   liimi  bcginning  to  cnd,  and  thcse  ihey 

1.  A.  V.  (V)  'all'. 


1413                                                 C.  —    lO  CAESARIA.  243 

|a.^v>    )ji/    *s/o    ^;    Ijo^i)»    .)Lo.ä.3  ^*;  );oi  .^«ois    ^^oCb.   K.^/   j-ß^S  »■— 

)„-,_fc-*^    jt^Xio    och;    .ot-s     ))— N.ioi  ).*^j^-^  jts^bwio»  Jci-^iö;  jpo»  jj)»  vS/ 

•                                                                             *                                                                  '  • 

""^i^-iw^  ,^  .^Al    J^tCS.    Väi.:3u=>;  ^io  Vm->-^  ^.1«^!^  ^io  ^-.1/;  oo» 

).j).iO    ^.l    )V^9    )K.-.lLi/     I.X2LJ    '^S;  :)K**j|    )lJl2U   ^3;    )i^    ^/;    V-^ 

^6t  ^-/  tw-alji  o(.^a.>.;  öjli.  K~./  ^po  :-oioK-./   )».aj..3  JK^J  ioiOj-a 
)lof.^x^;    JLjLJLm.:>a^^  o(V.)l  JV^^o/; 
V-.QQ-20    <-^i         )L^.jLbo    :joi.^    lo^ 

|jL.la3  p  ^o^S;  oiV^o  ).JLDOi .  .wjUv*  )"J.-i.a3    P    :^Ot^!    °'"'->^    '^Z    ^°^ 

:]r*^l   ^Q^;   J>j/    ^''isofrs-flaio    >o^io  v>6j-s    .^^^-sl^.m  >o    )^>— «..1.0    ^f^ 

^io    ^-;    Qjoi    '(:v-.Ä|     joot    s^otofcs-/  ^io  o^o  .jJL^^Ä  )— o»;    jlaix^io  ^io 

1.  Ms.  Ij-i  (V).  —  j.  Ms.  V-"«  CO-  —  ■i-  Jl^-  um- 


describe  according  to  custom  as  heing  woven  from  the  top  to  the  Itoltoin,  since 
therc  is  110  division  in  them.  But  this  rindicales  also  a  mystery  wliicli  shows  ' 
that  tlie  Oidy  Word  wlio  was  boni  below  in  flush  is  above  from  God  and 
the  Father.  Since  every  human  soid  has  a  body  like  some  garment  which 
Springs  up  with  it,  as  is  said  bv  Job  the  man  of  mighty  endurance  to  God  : 
«  With  skia  and  flesh  hast  tliou  clothed  me,  and  witli  liones  and  sinews  liast 
thou  strengthened  me  »%  so  also  our  Saviour's  body,  if  one  conceives  of  it 
as  a  kind  of  tunic  that  sprang  np  at  the  same  timo,  because  it  was  nnited  to 
the  Word  invariably  by  a  natural  union,  was  woven  from  the  top,  tiiat  is  by 
the  Coming  of  the  Holy  Spirit,  and  not  by  human  seed.  That  tliese  things 
are  so  the  genuine  doctors  of  the  holy  ehurcii  also  show ;  for  it  is  good  that 

1.  A.  V.  (E)  'is  l'urllier  also  sliowii  by  Ihe  msstery  uiiicli  appeai's  in  iC.  —  -.  .loli.  x,  II. 


E  8  v°  a. 


244  LETTERS  OF  SEVERUS.  [414] 

)...a.  Q.  m..s>/     )ooi;     061    ^^    ^x^o^    .vl-^Nj     jLsa-^o    )KJ^.M  "^.Sl^ 
i^i^Q^;  va.o^^o/«  J  n*n°>;  jjL^a^o  ^)j.^l;  )^^)l^o.2  :v(Tr>  >\Q.aLi..fc^UL^..floa.o; 

K-.).^a..«.^A  q\   J1'^.<^^j  "^-^^  ^^;   ^^t   «^öi  ..^otoai^oi  )jp«a.ca^  ,).AiaLS.o  jJ  / 

.>&.^K.^    |)Oi    ^...b^  ^^^    «°>X^  ^t^^?    -.^■»V-^/    ^-^    yoou^    jl/    .).:)Q..fc^ 

8  v°  b.     N^s-iC^   ^ioo    jJ/  .oX^po;    OCH   jooi   -oioK-./    )>c>..,^^<i    *   jj^i-s   oi^j   ^^^^o 

.jL^oSL^^o/    iL   j^x^las;    jia^^    öi^;    ^«    vOOiJL:>o  .oCbw    jooi  ts^l    )looiüb.JJ 

^9    -.V^/^  .jjulas   looi    öui^/    );oi    ^/;    o^;   -.^a^a^   "^jqjl^  :)j).^^ 
|1o.^^.ol^  >ä>;ajL:tf   ^3  V^/;    ^»^  |i.^l^,m^o   jioio  .looi  öi^^^/   )lv^>-oj  ''^k^J^ 


1.  In  sinalkT  leller?  in  erasiirc 


we  confirm  every  Statement  and  opinion  by  the  expressions  used  by  tliese. 
John  wliu  became  bishop  of  Constantinople  in  the  85"'  homily  of  the  commen- 
tary  on  the  Gospel  ofJohn  wrote  as  follows  :  «  But  doyou,  I  pray,  observe 
the  prophet's  accuracy ;  for  the  prophet  did  not  say  only  that  they  divided, 
but  also  that  they  did  not  divide.  Sonie  things  they  divided,  but  the  tunic 
they  did  not  divide,  but  also  committed  the  matter  to  lot.  But  the  expression 
'woven  from  the  top'  is  not  added  casually;  but  some  say  that  by  means  of 
this  expression  one  thiui^-  is  indicated  in  phice  uf  another,  because  lie  who 
was  crucified  was  not  mere  man,  but  had  also  the  Godhead  from  above;  w  hilc 
others  say  that  the  evangclist  is  depicting  the  actual  pattern  of  the  tunic, 
for,  since  in  Palestine  they  join  Iwo  pieces  of  material  together  and  so  weavc 
garments,  John  signifies  that  the  tunic  was  not'  of  this  kind,  in  that  lie 
says  lliat  it  was  woven  from  the  top.  And  this  ii  seeais  to  nie  that  he  sa^'s 
by  way  of  signifying  the  meanness  of  the  garments,  and,  as  in  all  other  things, 
so  also  in  raiment  he  followed  a  simple  form  »".  And  Athanasius  fhe  great 
in  the  homily  on  tlie  Gross  says  tliese  things  :  «  Together  with  these  ihings 

1.  Tlie  iiegalivc.  reqnired  li>  llie  <i>nM\  is  nnl  in  Ihr  ('iiecK.  —  'J.  In  .lip.  Ildin.  ixx.w,  1.  '2  (Ocl.  I'.ir. 
■2\  VIIL  :>-i). 


[415]  C.   —  TO  CAESARIA.  245 

^-iJ^    ^^    looi    ouK-/    )l»-«~o;j    -U^*-^    j^!    )j-.ia3o    .^^oi    vti.    .*-^\ 

.j^Xio  1.1/  ^^^o:^  ^j  jil  .oot  )^»/  ^  oüS.,  .ju^  v^"^®*?  'oöt  h-l 
jo.ot  p;  ^^^io  .J_a/  ^  ^otoKtl  *  l-^a.3  Ji;  .)i  /  .oot  )L^3Lio;  a\o 
^;    .JJ/   .jlKj/    ^o    )t-i^  x;io  .j,^   <h\   jooi   K-/    .^^*-;   Q^  -.jj^V-^ 


o 


)K_äL_,fcoL3j    -.l^.»»-»     v-^-ooi    :|.ioj;     JJ^^SLuo    )JS>.5.o;    ^^«^ioj     "^j    ^oC 

^^JSo^O  )jL-.^^Äpj  JK^w-j  ..21^.^;  '^jC^OI;  i-Ctli.Vl;  )^io).ia^  sÄ)Q^i^;Q_0 
.>&;o-Jl  ^^^|.AJ^^  jjLSoi  •.^cooju^ou.  |;).JL^  ^^i^Iso  ),^^^jl;  ^^toiisaSw  :oi\ 
jjjLio  ,^  joo«  )o\l£>i  :ya.£0  oC^«  jJ^i.  j^oC^  )-oa^;  j.io/»  ^j  ^^«-^Oo 
:).ioj  ^/  fts.j,j  o/  )tCS;.A  ^^l  jooi  )^^  oiKi.ojo  :>&.aJuJ^  jooi  "^^^^nso 
s^/  ^)eu-flp;   ^>  ..•>>/    |j3Q^;   jlcüLstsjLiCLi   jjLSoi  ^-/;;  )o^  jjj   •.>  »>o  ^\)j 

1.  Ms.  ooi-  —  2.  Ms.  t^.»*'oi-  —  3.  Ms.  om.  v    This  aiid  Ihc  iiexl  2  wonis  aro  in  an  erasure. 


he  put  011  also  an  unsewii  tunic  that  was  woven  from  the  top  throughuut,  tlial, 
from  this  also  the  Jews  might  be  able  to  bolieve  wlio  and  Mlience  he  is  who 
put  on  these  thiiigs;  that  the  W'urd  is  not  IVom  the  earth,  but  that  he  came 
from  above,  and  he  is  not  one  dividod,  but  is  without  division  from  the  Fatlier ; 
because,  when  he  became  man,  he  had  not  a  body  that  was  sewn  together 
from  a  man  and  a  woman,  but  one  that  was  woven  from  a  virgiu  alone  by 
the  Spirit's  workmanship  »'. 

(.4/»/  aftcr  othcr  tliiiu/s.)  But,  as  to  the  passage  about  the  sweat  and  the 
drops  of  blood,  know  that  in  tiie  diviiio  and  m'angelical  Scriptures  tiiat  are  at 
Alexandria  it  is  not  written.  Wherelbre  also  the  holy  Cvril  in  the  12'"  of 
the  books  written  by  him  on  behalf  of  the  religion  of  the  Christians  against 
the  impious  demon-worsliipper  Julian  plainly  stated  as  follows  :  «  But,  since 
he  Said  that  the  divine  Luke  inserted  among  liis  ownwords  the  Statement  that 
an  angel  stood  and  strengthened  Jesus,  and  his  sweat  dripped  like  blood- 
drops  or  blood,  let  him  learn  from  us  that  we  have  found  nothing  of  this  kind 
inserted   in  Luke's  work,  unless  perhaps'-  an  interpolation  has  been   made 

1.  De  Pdss.  et  Cruc,  21  (P.  G..  XXVIII,  221).  —  2.  i'oa. 


'■I  ]•"  a. 


ii  r"  b. 


Gl 

K  51  v°. 


■il9-:i8. 


246  LETTERS  OF  SEVEliUS.  [41(ii 

j-sKlis    .j^-^V-JL    jjj     ^öi    .-looi    jj     V-^    ^^    >'t-^    JK^-Ko    loV-t^-;    )»/      ooi 
jJLa^XAo    .voo».^    J^s.-^    )~.JL3oi    y-'l^^i     y>^^    ^^''°'~^        vf°^?    ^-*^o'  ^-^ot 

^jia^>w»  )^-«a^  .yV*io/    t-^^  jJ;  ^-^o«  ^.^io  .-oj  jlv-J^-»  oi^^aÄ^ 

>ji.i.    IjCMj    6i^-;    |.J;o«aäw    .)v-=>  ^^^?    »<^"»i?    )v^l-^ö_3    jK-öj^     '^^S&Jiaio 

)Vio).ia.i  ^*3oi    JLj/o   .)jo«    \.£a.D   s-,iio   V-^^J    )— A*.io   v/    ^•^/?    ^"^  ^^^ 
y^/   -.K^a^   Ot-^jJ'-/    )-A30l?    r^®«?   )oi^   JS^-.;j   |K.*^;K^  -.j-i^^V/o  ^i^; 

1.  Ms.  ow.  —  2.  Ms.  ,»•  —  :^.  Ms.  '^i>.»- 


from  outsldo  wliich  is  not  genuine.  The  books  thcrefore  tliat  are  amoug  us 
contain  nothing  whatever  of  this  kind;  and  I  therefore  tliink  it  maduess 
l'or  US  to  say  anytliing  tn  him  about  tliese  tliings;  and  it  is  a  superlluous 
thing  to  oppose  him  on  thingsthat  are  not  stated  at  all,  and  we  shall  be  con- 
demned  to  be  laughed  at  and  that  vcry  justly  »  '.  In  the  books  therefore  tliat 
are  at  Antioch  and  in  other  countries  it  is  written",  and  some  of  the  fathers 
mention  it;  among  whom  Gregory  the  Theologian  müde  mention  of  this  sanie 
passage  in  the  2'"^  homily  nn  the  Son^;  and  John  bishop  of  C^nstantinople 
in  the  exposition  composed  by  him  about  the  passage,  «  My  Fatiier  if  possible 
let  this  eup  pass  from  nie  »'.  And  I  myself  therefore  in  the  64"'  homily 
showcd  ihe  reiigious  meaning  of  the  things  thus  brougiit  about\  according 
to  the  limited  power  that  has  been  given  to  me  from  above. 

CI.     Ol'    THK    SAME     IIIOM     THE    LETTER    TO    CaES.VIU.V    THE    IIVPATISSA. 

I5iil  tili'  JjOrd,  wheii  aflrr  llic  l^esurreclioii  he  breathed  upon  ihr  disciples 

1.  Not  elscwhere  cxtani,  ;ind  ikiI  :iiiiong  llie  IVagniciils  publislicd  hy  Noumann.  —  2.  Luko,  xxii, 'i3.  Vi. 
—  3.  Or.  Tlieol.  iv.  Kl.  —  'i.  Jii  .MüIIIi.  l!om.   i.xxxiii,  1  (ed.  Pap.  2".  VIT.  SO:!).  -    :,.  I>.  ()..  VIII.  :M7  IV. 


» 


[417;  CI.  —  TO  CARSARIA.  2',7 

"ooi  y/o  .yO<x^  yOjüJ^vJtJ  ^^*Ju/;  |<H^wi  vO^«J/  «  .  r>.:>.ti;  ocn  y/j  -.1— om 
l^^-fc—QÄio  ,.*^    K^jjjj;  ^j   w^,^oo  .^^-..ä/   vooot"'   ^■'^/?  vf'^/  ^t-fio/» 

U—o»  |.iaS.j^  ^  .v^*fts.3j  ^/  .1^.*—  JjLStili.  J.jLJi.^\  oi^Ai^jo  .jL..:^»  )L-*o; 
)q^>«^o  ^j  K^l^^oio  .^iojk^  jJS^^oC^  )la:)0,.^o  .^^»a.io  ^^1  ^ioj  j'^oji^o 
OOt  ooi  )L-*pQ.J   a\o  .ot^;   l^£ßol   ^    ^oioK^/;  .-j^.jbiCL^K.lii   «-«.ajj   s^öi  ,„,^ 

«ojoK-./,  Ua-./;  -V^/;  ).-^4.io  ypo  "^^^tJ  jl;  -öi  ''^..^.io  .jl^Ciswio  ^^JJ 
ofy^  joon  JjL30))   ivQ.I^-..'^  jKMo  ^^^:>a^/    jK^l  |.jajj  ou»-,JX3  ^o^  joot 

1.  o  ndiled  abüve.  —  2.  Ms.  ooi.  —  s.  Ms.  ^'l'li- 


and  Said,  «  Receivo  the  Iloly  Spirit  »',  (since  you  ask  this  qiiostion  also 
besides),  gave  them  a  beginning  only  of  the  gifts  of  the  Spirit,  and,  as 
one  may  say,  one  kind  among  the  many  gifts  of  the  Spirit  whieii  Paul 
enumeratedin  writing  to  the  Goriuthians-,  I  mean  that  of  bindiuo-  and  loosinu' 
men's  sius.  This  was  signified  by  the  aildition,  in  that  that  Giver  of  the 
gifts  of  the  Spirit  said,  «  If  ye  forgive  anv  men's  sins  they  shall  be  forgiven 
to  them;  and  if  ye  bind  any  men's  sins  they  shall  be  bound  »".  And'by 
means  of  the  breathing  ho  taught  them  in  very  mysterious  fashion  that  he 
is  hiniself  the  Creator  of  Adam,  whom  he  formed  out  of  earth  and  into  whose 
face  he  breathed  the  Spirit  of  life,  and  that  he  made  man  'a  living  soul'  as 
it  is  written  ',  shining  in  the  spiritual  image  and  the  beauty  ihat  flaslies  from 
it,  and  sharing  in  tlie  diviiic  likeness.  And  by  breathing  iiUo  the  disciples 
he  majestically  sliows  that  tlie  Holy  Spirit  himself  is  of  his  essence"  and  not 
alien. 

And  in  addition  to  that  you  ask  this  other  question,  hi)\v  then  we  are 
able  to  explain  how  it  is  that  our  Lord  Christ  does  not  spcak  falscly  who 
says,  «  As  Jonah  was  three  days  and  threo  nights  in  the  fish's  belly,  ^so 
shall  the   Son  of  man  be  three  days  and  three   nights  in  tiio  heart  of  the 

1.  .Icihn.  XX,  22.  —  2.  I  Cur.,  xii,  7-10.  —  3.  .Tnlin.  xx,  23.  —  'i.  Gen.,  ir.  7.  —  .").  oOoia. 


3 


248  LETTERS  OF  SEVERUS.  [418]. 

)^«^o  .■),^:>cL\i  ^a>>   ^^>oV2    yn  x^l   yS>  ^^  ).->t,a   ) a-aa,.»;  )j>^0';  ou^o« 
)^^K.IlM^C^o  -.^^^^^  jooi  wMi„3;i/   K^jjL«.^.  JL»..^.a   :)jL3j    ~^oöi;    ouJio  j^^V^ 

oi^o!S,  •JISs.slJi.;  |L:>a^a-./o  ^^K^;  oöi  )..<CS^  "^«"VV»;  jJLa^/  .^U;  ).J^C^o 
)ia\«\o  ^).iaiä>/  )K.\l  »K.JS  ^^  j-isoto  .yo^ia^  jlS^lj  ).^.^^o  ).^aacu/ 
jioiaj  •.).:>a_<...xo  |.m^^i  |;oi  )w.io)l  ^^^^o  ^^;  |ji^/  .>  >n »oiU  yt-^  ^)°^! 
|,_o.  ^o   V-«^-^  °'r-^l  •^^■^■^?  ©V-s^vä/    )S^)^w«  «^^jo   }j..0^^s^   U'y~^l    ^f^ 

1.  Ms.  om.  —  2.  Ms.  ooiv  —  3.  Ms.  sing..  —  'i.  Ms.  ^• 


earth '  »".  Some  say  that  we  are  to  reckoii  tito  tinie  from  the  very  evening 
ofthe  5'"  day  of  the  week  when  our  Saviour  supped  witli  the  disciples,  and 
instituted  the  iiew  Passover,  eausing  the  old  to  cease,  since  it  was  from  that 
time  that  our  Lord  was  virtually  sacrificed  of  his  own  accord  on  our  liehalf, 
and  went  down  into  the  lower  parts  of  the  earth,  and  tliey  say  that  the  one 
night  and  the  six  hours  of  tlie  preparation  should  be  reckoned  as  one  day 
and  night,  and  thi'  darkness  fmui  tlie  (i"'  houi'  to  th(^  '-.)"'  and  the  light  from 
the  9"'  liour  tili  sunset  as  the  2'"'  day  and  night,  so  tliat  coiisequentially  the 
foUowing  night  and  (he  sabbath-day  make  up  the  whole  of  the  3"'  day 
and  night,  and  in  this  way  it  is  to  be  believed  that  our  Lord  rose  after  three 
da^'sand  nights.  Hui  others  '  have  appeared  to  give  another  elucidatit)n  upon 
the  question'  before  us,  which  is  subtle  and  very  accurate.  They  said  that 
accordiiig  to  the  custoiu  and  Iradition  containcd  in  Scripture  every  day  with 
the  night  preceding  it  are  '  combined  into  one  entity.  Thus  in  Exodus,  when 
Moses  was  giving  orders  about  the  Passover  and  about  the  feast  of  unlea- 
vened  brcad,  he  said,  «  ^^'hcn  the  l'i"'  day  of  the   V  monlh  beginneth,  ye 

1.  Ms.  um.  —  2.  MalLli.,  xn,  'lO.   —  3.  Diuiiysius   dl'  .VIc.KiiiKli'iu;   sce  Conslieare  in  Jutirii.  Tlit'ol- 
SliuL.  XV.  'i'iO.  —  4.  Bswpia.  —  .'i.  Sic  Syr. 


1419]  CI.  —  TO  CAESAHIA,  249 

.).-L-^    yo^   n  Vi;    o6|   Jul^^    ^^    :^3^)^i    j-^ci«;    l^iaJi^o    .j^...^^    vCi^>o)l 

)— L^^  1  ^   jKjiA.   yo^o^   o6i  )L>.ISJ^    )lil   .jfr^_3LiL  iK.^;   oo(J^  a^o  -.^yf.^ 

"««-at/o   ^y,  m  \  ^^<J^o(  ^:bo  )^^^   vju/   t-^-^;   ''^^^.»ooi    yo^^  o6io  .^oiol^/ 

o/  .'l.  l.a-J  |K.JL^^^aX  o/  oCS».;  jUjJ  .-j-jQ.«.^.?  ).>^oj.^^  i,.jL^  p  ^j/;  j.^ 
jK-Lao-a  o/  jio.^  ^^iö  )^-*i  Jbot  .)K-a.Aj  )^K-.^ts.ii  o/  .jjL.il  jL^o^^ 
|i./  j-ajus  ^«K^  .\^?  '.■^^/  ^!  >J^/  ^*^>^  .)Kju».ia_  ''^»^  |J^^^>>^;  Ji'Q^j 
.^o-^j    oöi  )-J^^    ^oi.   s^oioK-,/   »_«;   oöi    ).^a^  ot>v^\o  .jJ^K^    K.*Jo/ 

1.  Ms.  001.  _  2.  Ms.  ^M  1."=  I'w- 


shall  eat  unleavened  bread  from  tlie  evening  »  ',  and  lie  counted  the  beginning, 
of  the  following  day  from  the  precediiig  evening  :  and  the  cessation  of  the 
sabbath  he  instituted  the  same  way,  so  that  they  were  to  cease  from  work 
on  the  preceding  night  and  the  following  day;  and  the  Jews  are  known 
to  oljserve  this  down  to  this  day,  and  to  hononr  not  the  night  after  the 
sabbath  but  the  night  before  the  sabbath  by  cessation  and  abstention  l'roni 
work;  and  we  ourselves  on  the  T'  day  of  the  weck  honour  tlie  preceding 
night  as  nnited  with  the  hononred  day,  and  not  the  night  following.  Accor- 
dingly  therefore  they  say  that  gvery  uight-and-day  is  as  one  may  say  one 
entity,  and,  what  therefore  anyone  does  during  one  of  these  24  hours,  that 
act  is  Said  to  have  been  performed  on  the  whole  of  that  day.  As  for  instance, 
when  a  man  is  sent  on  a  long  journey  and  returns  to  bis  own  country  or 
city  either  on  the  2'"^  or  on  the  .T'  day  of  the  week,  this  man  entered  the 
city  dnring  one  hour  or  a  small  portion  of  an  hour,  but  everyone  says,  «  So- 
and-so  arrived  on  the  2'"'  day  of  the  week  »  or  «  on  tlie  3''''  »,  and  they 
reckon  the  whole  day  which  is  one  with  the  preceding  nigiit  to  bis  arrival. 

1.  Ex..  XII,  LS. 


250  LETTRRS  OF  SEVERUS.  [420] 

fS  ^o  -.ym  -)l/;  oöi  ^-Doy^o  yOu!^9  ^q„*jl^)  )iJ^..^aa.5o  .|_a^^NJ  .  -'»^■^  - 
Wh.:»/   t-^/   t^  .ou<oi   '.n.it;   iKo  ^^  ^9   jooi  .|.^^/;   6|..2L2bw^  )ooi   J^jf.-«VA 

)l?a  *>  n  ^^  y..,^o  :)y.,^^o  ).jl2lj  );^^  ^^  ojt.,.3i./o  :|ooi  t~<^<>*^0  "|1K.>1^ 
•)).--too  jLiwilj  ))^«.K-.tds  .Jj^Sl»  ^-;  ,^.s  .jyinjs;  Jli!..\  ^^w^io  -Jt-,^» 
p  -.j-^)/;  ö(.2k^..:»  jooi  ^'^i^.ooi  ^t-*oi  .0001  ^'^-i^-eol  jyijxa^;  yOJÖt^  }\-^o 
)~^ocL^KJ^  ^;   ajoi   .j.-^)/;   jK^Kli^i  )i.ax^eL\   .-vfiDa^a3  V^/;    ^i*/   )^~><J 

|->IS]^  ^i.  jK-soi-i.  -ch;  ^*joi  "^^oo  .\jieLia.^l  ^io  ^^!ji  tC^i  ^y-  ■■«  - 
JLioQ_.    o(.^^.aA    ..^I^jL-io   JLsKüj    061   ),— ^   ^l    :),>«*too    ^cu^j    061 

>  .y  n  *  v>  jLj^v^.^.3  ,|_.«oöu;   <.<öi  .ö(.2^)  )»iJSJ^o  JK.3kA  JLoa    )_»iaA  •.)ji.iojL 

1.  Ms.  ^aSüi-  —  2.  Ms.  |t-i^-  —  3.  Ms.  sing.  —  4.  Ms.  wai^- 

And  theref'ore,  tliey  say,  \ve  should  011  tlüs  principle  regard  tlie  period 
ol'tlie  tliree  days'  biirial,  and  the  descent  ol'our  God  and  Saviour  who  became 
incaniatc  into  Sheol,  as  beginning  froni  the  time  ^Yllen  lie  truly  entered  the 
heart  of  the  eartli ;  and  that  he  did  ai'ter  he  gave  up  his  spirit,  saying,  «  My 
Fatlier,  into  thy  hands  I  comniit  niy  spirit  »',  and  then  his  spirit  departed, 
and  thus,  though  he  was  nnited  in  a  perfeet  union,  the  soul  and  the  body 
were  separated  from  one  another,  and  through  the  Imrial  of  tlie  body  he 
does  away  corruption  in  graves,  and  through  the;  .■^oul  he  is  seen  in  lh(^ 
lower  parts  of  tlie  eartli,  and  he  released  tliose  who  were  bound  in  graves. 
Then  it  was  thereforo  tliat  lie  entered  the  heart  of  tlie  eartli,  wlien  'he  went 
down',  as  Paul  says,  'to  the  lower  parts  oftlie  earth'-,  that  is  to  the  lowest 
limits  and  to  the  gloomy  crowns(?)''  in  the  eartli.  From  the  dcparture  of 
the  spirit  therefore  the  tliree  dav-and-nights  are  to  be  counted;  and  the 
deparlurc  took, place  at  tlic  9"'  iiour  of  the  preparation,  when  three  hours  of 
the  day  reraained.  Since  therefore  the  preparation  is  according  to  the  custom 
handed  down  in  Scripture  nnited  witli  the  preceding  night,  we  recken  that 
our  Lord  spent  the  wlioh;  of  the  day  and  the  night  of  the  preparation  in 
the   heart  of  the  earth,   and  then  aftcr  sunsct  the  sabballi   bcgins   and  its 

1.  Luke,  xxiii,  'ifi.  —  2.  l'.ph.,  IV,  1).  —  :i,  'J'liis  word  is  probahly  (.(iirupl. 


[421J  CI.  —  TO  CAESAUIA.  251 

)K_I^IL».frs_s  -.öCi«,  -Slj-su^  ^aifrv^j    oöt  ).:!oa^  ycL^  ^y^  öjüso  |jot.I^o  .ö».!^ 

jf.A^;   oub^^;   otios/    -.otjK.ij   ooi   ).:Ma^o   ool  ^-;    |_<J^J:^  .)Lx»..3f.M;   j^^J^ 

,>a-S»  ^ia-/  v^^f  o«-.jaJi;  oö»  v*,^  »3/  .jK«^  K.«^  ^  )cld;  .-)..äJu3,_M; 
j;oi  '^^ic  .ojl-,Kj  ^iol  ^\  )o^>o^l  >-^*^  oöi  oiJ^S;  -.j^»/;  öt^'S.i 
,-3uN  )«tia_./   v-^-.\j      jl^y^*,/    's^ci    jtoLio   ^io   ^iö  jK^op.»   -.^po/   ^; 

yasK  ..  ^">i  ^ot^^o  .'ILsjJ    voa^pw"^  ^aScx/;    .-jpo/o   )-^>-^  )-.jochjiXo 


1.  Ms.  "W-  —2.  Ms.  will)  |i(iinl-.  following. 


niglit,  the  day  which  the  Jews  lionour  by  a  cessation;  and  the  wliolo  of  this 
togetlier  with  the  following  day  whicli  is  joined  to  it  our  Lord  spent  in  the 
lower  parts  of  the  earth.  But,  whcn  the  sabbath  had  gone  by,  and  had 
been  completed  by  the  setting  of  the  sun,  thon  began  the  night  of  the  1'^ 
day  of  tlie  week;  and  the  night  again  and  the  day  following  it  are  to  be 
reckoned  in  (irder  according  to  that  same  custom  of  Scripture,  and  onr  Lord 
will  be  found  to  have  risen  from  the  place  of  the  dead  on  the  3"'  day-and-night, 
that  of  the  1"  day  oF  the  week;  for  in  fact  one  who  passed  the  beginning  ol 
a  day-and-night  in  the  heart  of  the  earth  is  to  be  reckoned  as  having  spent 
the  whole  ofthat  day-and-night  there.  For  this  rcason  they  say  thal  Christ 
spent  the  preparation  in  the  lower  parts  of  the  earth  as  regards  the  last 
portion  of  the  day-and-night,  and  the  1*'  day  of  the  week  as  regards  the  Hrst 
portion,  and  the  sabbath  entirely  through  all  the  24  hours,  keepiug  the  day 
of  the  Jews'  feast  in  mourning,  that  thereby  also  he  might  fulfd  the  prophecy 
spoken  throngh  the  prophet  Arnos,  which  threatens  the  Jews  and  savs, 
«  I  will  turn  your  feasts  into  mourning,  and  all  your  songs  into  wailing  »'. 
But  those  men  say  also  that  the  thrce  hours'  darkness  which  took  place  is 
reckoned  to  be  a  night,  and  this  is  forced;  for  this  darkness  is  not  a  night, 

1.  Arnos,  VIII,  10. 


252  LETTERS  OF  SEVERUS.  [422] . 

.^.^sK^;  ^V^/  l-i"3J?  )l<i-"aJ  ^ioo  -.jjcs)  ^*/j   ^^io  vQ.i>iKj»o  .-oioK-,/ 

•lo\o  .J-fcJ^j.  jJo  j.iOQ-.  jJo  .ppoX  ^>öw.^   jootJ   OÖ»   )-ioci^o  .jjioa-.  ,_«  joou 

oöi  )>oiQjL^o  .Ijoi  si_/;  ).ju«^  )ooi  JJj  K-,|.wJ^^  JLaojL-J^  Uaio  ^t-a^o  ^ao 
.jx^AA  )Jo  .).iaiCL./  jJ;  Vio/t-3  .o.iL--)^j  |.iaia-/o  )^I^2^;  •■^-*-H?  ^'^■^? 
li-oo/;  ^j  >-6i  .oaju-*j   l-CS.'^o  J-ictio-./  )joi^  Jui/  jlj  ..J^l-J^^-,^©/  );oio 

•'|K„Ac>     ^iO     V-=i^    oi^    ^^    ^CH-<Ji>oK.ÄJJj     -.I^Q-.     y^     )oO»J     ),_^^^     JJL^OA; 

*^(vOoaio  tOs^^^)   |K^;qj   )1q— i»   ^^^  U-^y^  i»-o   )-»;oöi-.  ,_ioj  ^'^..^^io; 

♦  OJL^N.iO    JLiOQ-.    OU^3    )KJS.lj     ).:>00u.;    )-.»QJi    *3/;     •JKiS.^O     ^01    ).iw;CljLiO    p 

1.  Ms.   O01,  previously  wrilten  belore    Im»«.   Another   erasure   aller   U^w-    —  2.   Ms.   -^fl   (sie).   — 
3.  Ms.  O0V3  (o  above  line).  —  4.  Ms.  ovi.3£SaiM.  —  5.  Ms.  I^^o-  —  ti.  Ms.  om. 


but  an  affliction  of  day;  and  they  say  that  they  are  prevented  from  Holding 
anything  of  the  kind  by  the  propliecy  of  Zechariah  also,  who  prophesies 
aboiit  that  day  as  follows  :  «  On  that  day  there  shall  bc  no  light,  and  cold 
and  frost  shall  be  one  dav,  and  that  day  shall  be  known  to  the  Lord,  neitlier 
day  nor  night,  and  towards  evening  there  shall  be  light  »'.  See!  the 
prophet  plainly  says,  «  On  that  day  there  shall  be  no  light  »,  and,  having 
ßrst  plainly  named  the  darkiiess,  he  prevented  such  an  allliction  and  the 
light  which  rose  afterwards  from  being  reckoned  a  night  and  a  day  by 
saying  «  neither  day  nor  night  » ;  and  this  he  says  plainly,  in  order  that 
no  one  may  reckon  this  a  day  and  a  night.  As  to  the  Statement,  «  Cold  and 
frost  shall.be  one  day  »,  it  is  not  unreasonable  l'or  ns  to  understand  it  to 
mean  that  there  was  actually  sensible  cold  and  frost  on  that  day;  and  supra- 
sensually  that,  because  at  a  certaiu  timc  llery  fervour  had  grown  cold  among 
the  Jews,  the  grace  of  the  Holy  Spirit  Tceased  to  work  among  them  -.  This 
also  besides  we  should  know,  that  our  Lord  in  the  gospels  sometimes  said* 
that  he  was  destined  to  risc  on  tlie  3"'  day,  and  sometimes  that  he  would 
rise  after  three  days,  the  expression  signifying  that  even  the  beginning  oi 
the  ;>"'  day  is  reckoned  a  whole  day. 

1.  Zcih.,  XIV,  G,  7.  —  2.  Ms.  (ini. 


[423]  cm.  —  TO  CAESARIA.  253 

^  ^  V  255  v° 

Qjoi   :oiio'Kjuio   sJLj/   )_/    p   ^2^  ^r-'t"'^    JootJ    l-^'^^^   ^io   V-=^    ).ia— o^^; 


cm 

V  317  r" 

(M'JI  ra). 


CII.     Of    THE     IIOLY    Mar    SeVEKUS,     KROM    THE    WORKS    WRITTEN 

TO    GaESARIA    THE     PATRICIAN. 

What  he  says  therefore  is  tliis.  In  the  way  of  worldly  intereourse,  that  519-38. 
is  to  say  in  the  business  of  this  world,  I  do  not  forbid  you  to  associate  with 
idolaters,  it  may  be,  and  with  those  who  are  dilfercntly  situated  and  hold 
dilferent  opinions.  Othe^^Yise  we  are  reduced  to  withdrawing  outside  the 
World.  But,  if,  whcn  a  man  is  named  a  brother,  that  is  one  who  lias  the 
same  spirit  of  adoption  with  us  and  is  judged  among  the  sons  of  faith,  he 
fall  away  to  idolatry  or  any  such  abominable  thing,  with  such  a  one  it  is 
good  for  US  not  even  to  eat'.  Otherwise,  by  disregarding  foul  bchaviour 
of  such  a  kind  we  fall  undcr  God's  judgment. 

CHI.   ■ — •  Of  THE   HOLV  Mar  Sevekus  frqm  the  letter  to   Caesaria. 

For-,  since  they  liad  a  mind  in  contact  with  earthlv"tliings,  thcv  said,     sni-ss. 

I.  I  Cor.,  V,  10-12.  —  2.  This  exlract  is  imblisliod  in  Creek  in  Mai,  Class.  Aiict..,  X,  433,  uiuler  the 
heading  I.  sl«  tö  xati  Ao-jxäv,  where  il  is  shoi'tened  and  the  l'ollowing  precedes  :  i'va  ii  -TiEpceXovTe; 
■CO   |i.r,xo;   ToO  ),ÖYOu    Stä  ßpa/^itüv   tb  tiäv  etTiwiXsV,  ö  xmv    'louoaiwv  TcapavoiJLO^    o^lt^o^   xaTa  Tfj  i(pr,[jL£vov   £v  Tai; 


254  LETTERS  OF  SEVERUS.  [424] 

ja^fo   Kj/   j.^'^:^Ji;  ooio   •>vu*v^o  j^jJ^oo  cx.^/    ql^  -Iv^?   ^V-^   ^^°i   °^' 

^^!^/    ^(H^^J  ^^^«-.^scM   ^...^chIS.    ^    ♦)oi2Sx    ^.jlSlj    Kj/    ^^iw'    li^/    )jU'^ 
>  ■«■N.oi.K^  '^  m  1  -<;    )iaj^.j>»vi  ^;   ^.«.^    :oooi    ^'^^o/    ^^^«„^o    )Lilj/;    "i\  >  •>« 

jio-J^j»^^;    ).Xi^a^  o^^   jJ;   ).iüL,>Y'>  \;     ^-'/t    -'jooi   't^/;    oöi   ^/    .yO-aJ^ 
.')ooi  ^jax^o  t-^^^-cs;   ]L:~wO  |l^ö(.2^  ji-öljJ;   ^;   .  ...Xot    •:')jLa:3QjL  )j/   oöi^ 

:|.jl...,_-o  I-^o^  ^'^Owj    j^jo,^  v^*"**^-   v:'*~^''^    7"*^    ^^^    ^-«-Xoi  .ja:»';   >^3l2l^ 
^M  jJo   )..uO',..3   yjaSi^OL^   )^^/o  '•  joi^jJ  )^)-^;   ''öl    ^'oC^   ts^l   )j»  \aoo;   yOOtiV)o 

1.  Ms.  vpov^ 


«  Is  not  this  tlie  carpenter's  soii?  Is  nol  liis  mother  called  Mary?  «  ';  and 
again,  «  Tliou  art  a  Samaritan  and  liast  a  demon  »";  and,  «  For  good  deeds 
we  stone  thee  not,  but  for  blaspliemy,  that,  being  a  man,  tlioii  makcst  thyself 
God»'.  Sinco  tlierefore  it  was  bocause  they  sluml)led  at  the  dispensation 
in  the  flcsli''  that  they  said  these  things,  all  the  blasphemies  that  thcy  uttcred 
against  tlie  Son  of  man,  our  Saviour  said  that  they  sliould  be  forgiven  to 
them;  l'or  Ihey  have  as  a  defence  Hgnorance  of  the  raysteiy  and  the  condes- 
cension  as  man  '.  «  Thereibre  it  shall  be  forgiven  to  men  and  not  to  you  », 
as  if  he  were  saying,  «  I  give  forgiveness  as  to  men  who  have  not  known 
the  depth  of  the  dispensation  ».  Hut  the  things  which  they  said  in  blas- 
phemy  against  the  divino  signs  and  mighty  works  wliich  he  did  and  per- 
formed  by  the  Spirit  that  was  in  him  and  of  iils  naturc  (as  he  said,  «  I  by  the 
Spirit  of  (!od  cast  dut  the  domons  »"),  «  In  Beelzebub''  »  (as  they  say)  «  lic 
casts  out  the  demons  »^  thesc  things  (lie  says)  as  things  whicl:  arc  cun- 
cerned  with   blaspliemy  against   the    Iloly   ''Spirit    and  have  from  the   acts 

Mpälsat  Ixecp.  T(t»  7Cpa)T0|A.  tw  tiv.  tw  ay.  0t7]ve/u);"ävTi7rt7CT0VT£;  x.  Tr;v  evavxtav  asc  TOi;  toO  0.  vofioi;  9£p(5[JLEV0i 
Ttpö;  TÖ  E'JTeXe;  xe  x.  to  3i'  rifid;  TaTtsivüv  zfi  roü  (■).  A.  x.  icox-  enavSpiüTirjaew;  t-jjXuttovte;"  x.  (o;  cv  sxÖtm 
TuepiTraToüvTt;  TcporreTiTaiov,  x.  viyovev  aOToV;  6  Xtöo;  6  axpoywviato;  x.  £x).£Xtö;  x.  EVTifj-i?  TiExpa  azav5ä).oy  x. 
),[9o;  7tpi3axö|X(jiaTo;,  x.  oüSäiaw;  £7r£v6ouv  aOioO  xY)V  Tipoairivtov  üirap^tv,  x.  xr^j  ix  Mv.  äafopLaxov  y£vvyi»Tiv,  x.  xo 
iipoc  Xfjv  yeyevvvixota  loov,  x.  xaxä  Tiäv    oxioüv  änxpotXXocxxov, 

1.  Mallli.,  Mii,  55.  —2.  Jolin,  viii,  iS.  —  :J.  Id.,  x,  3:!.  —  'i.  Gr.  ins.  xaeäitep  etnov.  —  5.  Gr.  ttj; 
äyvoia;  xoO  iiuux.  x6  xxxi  ävOpwTtov  xoO  'E[>.\j..  -/_Oa(ia),öv  x.  iiTtoSigriXo;.  —  fi.  Maltll..  XII,  28.  —  7.  Tir.  ins. 
äpx-  xiüv  Sai[j.O'n(ov.  —  8.  Ibid.,  'Ih. 


[425]  C!V.  ~  TO  CAESAR lA.  255 

1.  Ms.  ins.     Usoi- 


CIV 
V  ;!58  v». 
(I22'j  v"a). 


themselves  the  quality  ol"  God-befittinoness  '  and  have  no  room  i'or  defence 
Christ  Said  should  not  be  forgiven'-.  But  this  blasphemy  against  the  Soii 
of  man  shall  be  forgiven,  and  it  is  smallcr  than  the  biaspiieniy  against 
the  Holy  Spirit,  down  to  the  time  of  the  Gross,  we  must  nnderstand, 
because  down  lo  that  time  Glirist  obscured  the  greatness  of  bis  Godhoad 
by  means  of  the  words  and  actions  of  the  dispensation;  but  after  the 
Gross  and  tlie  Resurrection  ^  he  did  so  no  longer;  since  the  dispensation 
had  once  for  all  received  an  end'. 

GIV.    •    Ol'    THK    IIOLY    M.Ml    SkVERÜS    FROM    THE    LETTER    TO    G.\I',S.VRI.\.  519-38. 

But  Luke  related  that  he  even  commuaicated  in  the  holy  body  and  in 
our  Lord's  fup",  whence  also  the  devil  gained  complete  mastery  over  him, 
inasmuch  as  he  liad  presumed  to  communicate  in  the  mysterious  spiritual 
food  when  he  was  unworthv  and  had  a  heart  sucii  as  lii.s.     This  we  say,  not 

1.  This  is  clcarly  wrong;  liut  lliu  üreelv  is  the  eame.  The  uorils  should  perh.  l'ollow  the  1''  pa- 
i'enthesis.  —  2.  Gr.  ins.  [jir|Te  iv  tw  vüv  aiöjvi  ^r,Ti  ev  tm  (iiX).ovTt.  —  3.  Gr.  ins.  ix  vexpwv.  —  4,  Gr.  adds 
xa9ä  9'/)(jiv  ö  äitoüt.,  ei  8e  x.  eYviixxjiev  xotti  (ripza  X.,  iXXa  vjv  oüxeTi  Y''"i""">|ji£V  x.  6  £i?  aütov  pXacr^rjuüv 
(o'^TiEp  Et;  TÖ  ilv.  TrapoivüJv  wi;  aauYYvwdia  ä|j:apiivti)V  dt^sTtv  ou5£[i£av  l/si  TOÜ  a[xapTri[j.aTo;.  tajta  os  ya[/,Ev  ii 
yi  Tt;  tri  ß>aTq)ri[jita  [ily.pi  toO  teXo'j;  xij;  olxEta;  ^Mj;;  dvajiEjiSive  x.  oütwc  hete'itk)  toO  ßio'j.  Ei  yäp  is&xijz  [jiETa- 
|J.s).r)0/ivai  TMV  Ti);  i;«-?,;  toüt»];  -ofXEpüv  £vSa'iO.EUö|xEV(ov  aOuji,  itp66r)),ov  w;  -^  asTavoia  xpEiTTUv  Eariv  itivto; 
»(/.aoTTiiiiaTi);  iipeaiv  SriXaSr;  Tof;  liE-cavocüiTi  ^laps/ouia.  —  .5.  Liil\e.  x\il,   ri-21. 


cv 

F  68  v°. 


'256  LETTERS  OF  SEVERUS.  [426] 

^x  i  m  ^^  ^3oi  ^-/jj  ^^01.3  \-^\-^  oöt  );JLa;  ^   >■■•/  <ii.  -.^jl.^/  ^j 

JJ    .'y.» .  .■    jou^    lo^;    ^.AJ^ot-s  K^)i^K_.o   .-^.«-sio»    yOJÖl    )Li^*oV-^    t^; 

•  .^o-»Ufrs.^  oöi;  |KS.^^^0  ^1  ilS._3  ^^oo  i^^cüLod  ^^^^^J  ^^wJ^Ot^  |  ««r.«\\A 
)ooi  ..>°i ^.^  yo~»^'0  ^^;  OÖI  )j|m  •.jJfl^QuCD;  vOÖu^■•j-^  l^)-<!b<»^  ^o^).^ 
>b.^K^  la^M^^wO  )>^V^«  OÖI  y.^lo  .-)K.,<j^^  )K.ii.y>itlo  ).w>.£Dä^eLJ  j.^^;  ,_.^ 
yOJÖi^  .-)£CSwJS^oo    jK.ULw09    )iauo«.3    ^^\aa    );oi    ^».^    •.K^l^o.^a^    )ooi 

1.  Ms.  pl. 


because  that  savacre  ileud  in  llic  case  of  men  of  tliis  cliaracter  treats  the 
power  of  the  mystery  with  coiitempt,  but  because  he  wlio  communicates 
when  unworthy  is  delivered  into  bis  hands,  when  anyone  presumes  to  receive 
the  boly  communion  wben  secretly  involved  in  impieties  tliat  are  great,  and 
especially  in  such  as  relate  to  God. 

CV.  —  Or  Mar  Sevehus  to  Caesahi.v  tue  uypatissa. 

5i'j-38.  You  sbould  know  that  the  priest  who  ofTers  represents  the  great  God  and 

our  Saviour  Jesus  Christ;  for  he  in  fact  celebrates  the  momory  of  the  sacrifice 
Avliich  iie  himself  instiluted,  and  of  that  which  he  himself  began  in  the  mys- 
terious  supper. 

The  veil  therefore  which  beforc  llu'  piiest  approachcs  hides  what  is  set 
forth  and  is  removcd  after  bis  entry  manifestly  cries  by  the  mouth  of  the 
facts  tbemselves  that  tlie  mystery,  which  was  previously  concealed  by  nieans 
of  the  sacrifices  of  the  law  and  the  shadowy  servicc,  and  was  ol)scurely 
made  known  as  it  were  by  an  indication  only,  by  means  of  this  spiritual 
and  rational  priestly  ministration  reveals  Christ  who  is  God  to  those  who 
have  believed  on  bim. 


i 


[427]                                             CV.  —  TO  CAESARIA.  257 

^  ^coaS.o3;   K-o  v^öi  ^/   \\->^^  );0(  loS,  •r'joC^   | *>o   jUsv     oi2>  o>  i  vi ,.ot; 

)....^iL:)o   cH^^j»  '^^soi    ^   .jl^-sKio   ),^.>>^.5;  "^'i^^Cio  j..,2^^too    jlo 
1'f.A^/;   V.ÖI  y>~»l  .-j-^Of^;   )jL..\a°>o  J^ol^claI  ,..<k^  )K..«.3.^KS.  ÖÜ^Slo  K_oo/ 

•^—.^.^  > .  I  ^  m  «  NU aus  I    .^-o(.-K-/    |K.jUi^)-:;)^ioo    )Kx^^    ')jjV)l^oa^o 
^Ixsio^  ^^'*^?  -*•  )^^*a^^-a  )joi3  It-itio  ^  «•^vi  ).JL3oio  .Jio^,;  ou^^oa^ 

I.   Ms.  \>o-».  —  -2.  Ms.  laa».  —  3.  Ms.  Hl 'l'>'--»»^o.  —   ',.    Ms.  Uo^aS. 


To  this  refer  also  the  words  wliicli  Paul  uses  in  tlie  epistle  to  the  Corin- 
thians,  «  The  veil  remaineth  upon  the  readers  of  the  Old  Testament,  and  it 
is  not  revealed  Ijecause'  it  is  done  away  in  Christ  »'";  since  Christ  iias 
indeed  done  away  or  has  renioved  the  veil  hv  means  of  the  service  and  minis- 
tration  in  the  Spirit,  as  is  iurtlier  stated  by  Paul  himself,  «  Wc  all  wilh  open 
face  see  the  glory  of  the  Lord  as  in  a  mirror  »'.  For  what  is  dorn«  %vith  the 
veil  shows  according  to  a  simple  explanation  that  things  that  are  hiddenl'rom 
and  not  [seen]  by  those  who  initiate,  these  are  manifest  and  visible  to 
those  who  believe  and  are  initiated.  [In]  Palestine  and  in  Jerusalem,  while 
the  priest  niakes  the  said  '  prayer,  the  deacons  frequently  and  ceaselessly 
lift  [the  Cover]'  up  and  let  it  down  again,  until  the  end  of  the  prayer,  and 
so  after  that  the  priest  begins  the  petition  over  the  olTcring  of  the  sacrifice. 
Further  what  is  done  in  this  fashion  reminds  us  of  that  veil  or  lincn  sheet 
which  came  down  from  heaven  upon  Peter,  which  contained  all  the  quadru- 
peds  and  reptiles,   and  birds  clean  and  unclean,  and  signified  to   liiin  that 

1.  By  misunderstandiiig  äti  the  translator  has  made  nonsense  of  the  sentence.  —  2.  II  Cor.,  iii,  l'i. 
—  3.  Ihid.,  19.  —  4.  Porh.  mentioned  in  the  earlier  part  of  the  letter.  —  5.  This  is  the  senso  required 

PATR.    GR.   —   T.    XIV.   —   F.    1-  '  1" 


258  LETTERS  OF  SEVERUS.  [428] 

JJ     yO-JÖi    |.iaiä^.    yOC*2^3  ^^^    JJ/    :1.^a)1/     jot^i^;    ).Äaiaj   ^olIä;    ^^»-io 
^iCLiVß;   ^-^oi  '"^^   >eu*j»;    )jo,_fio  ''^.-ooi  )jo(  ^^s^io  ..)-SJ;   jlo  I^äö^clj 

>JL  •>  .»;     »£DO»-^  "1  \     woL^I/     )o>^    1--*-^?     °\°^\     :i  'Of'p^     )-»o«;     )v-*-^o-<xp 

.-^cLjk.fiD    ^^,.A;     ^^[^01    ^s]    ^[^1     JLOOJI    ^^    V^^-     *)-^^'-^^    yOOtSlN 

t 


'^         .Oib>    vJl,  f>>00    JL^OX^O 


c;vi 

V  241   V" 
(I118v°b), 


^—^     •.,x!?a.x>3J     «aaijaa     Ir^coir^    i\x'-\\     iur^    JArsT-n 

1.  Ms.  |il.  —  •!■  Ovei'  Ulis  \viii-(l  is  a  linc  as  if  iL  were  an  abbrcviatioii.  —  y.  Ilero  tlie  ms.  broaks 
olT  thruugli  Die  luss  of  a  leaf  ov  iiioie.  —  'i.  Uaving  no  plicitogiaph  dl'  241  v,  I  siip|ily  Ihe  title  and 
first  .i  words  of  (he  te.xt  Ironi  I.  Tlie  title  is  also  given  in  Asseniani,  Cal.  Hihi.  \'nl.,  III.  p.  16.  — 
5.  Assem.  sin!2.  —  U.  I  "Ov>o^i.'>a*- 


tlie  gilt  ol'  tlie  lloly  Spirit  was  poured  out  not  only  on  tlie  people  of  Israel 
whicli  was  clean,  because  it  received  God's  law,  but  iipon  all  tlie  uations 
wliicli  were  witbout  tlie  law  and  uncleaii. 

For  this  reasoii  tlierel'ore  tlie  clotli  tliat  is  laid  upun  wliat  is  set  l'ortli  uii 
tlie  altar  sliows  by  beiny  lil'ted  and  lowered  tlie  abuiidant  and  perfect  gift 
ol'tlie  diviiie  Spii'it,  wliicIi  was  sliown  to  Peter  liy  flic  visiun  to  liave  included 
all  the  nations.  which  descends  l'rom  licaven  upou  [all]  tliat  is  set  l'orlli,  and 
consecrates  and  liallows  it ' 

:ii'j-38.     GVL   —  Or   tuk    uoly    AIar    Skvkhus   tiik    i'ATni\ncii,    un    some    exi'ukssioks 

TAKF.N'     laO.M     TUE    SAME     liOOK    OF    KoiIELETH,     WIUCH    AUE,     «     KEEl'    THY    FOOT 
WHEN     TIlOU    (;OEST     INTO     A     UOUSE     OF     GoD,    A>"D      IIUAW     NKIII     TO     HEAH    ))  ', 
FHUM     THE    LETTEH    TO    (jAES\KI\. 

For  you  liave  listoncd  willi  perception  lo  Ivoheletli  wisely  warning  and 

1.   II.Tc  Uli'  ms.  brcalis  olf.  —  2.   IvtI.,   iv,   17. 


[429]  CVI.  —  TO  CAESAHIA.  2Ö\) 

^-^  oot  ♦v\:io  »nS"^  oo*,.ao  :)oi;5s.;  ))^*a'^  Kj/  ^j"/»  )-^  '7^?   i^^    ri 

V*^  );oi  :)j/  pö/  |iQJLicu.otj  )lcuL.;aioo  .|^Ci>ww,j  1oV-»äa;  )laiq\v>  .ji» 
.^o^r^o  jJo  .sViO  >.afl\  oo',>aj  -.llp«  ö<^JS^/;  K^)jV^  ^^^cü;  ^  sd';; 
jK^eui^S^  JJLa  If-sJ^  .-{.x^eLii  JSoaJ^«  )jtjJ  po).:>eL^;  ^/  yAl:»tJo  ^;  -aJ^i 
o.jlL-    )K-w^;    >°>>x.««   :).ia-fc»    Usotj    -ö»    ^*^  ^'ix    )K-o»i)^   .)laiqi\v)i 

♦  jtsjSL^   ,-a^^a^    ^^:^^;    yOOW.K-./    JJ;  ^'^^io   -.y^-;    )^w>*s; 

1.  Coir.  above  from  ^-^j'-  —  "2.  Ms.  |iluj'. :  //.VA' 5ö|j.a. 


saying,  «  Keep  thy  foot  when  thou  goest  into  a  house  of  God,  and  draw  nigli 
to  hear  ».  For  a  man  who  is  going  along  the  road  of  religion  nmst  keep 
his  own  foot  and  be  attentive  lest  Iie  anywhere  slip  ;  and,  when  he  is  Walking 
to  the  church  as  to  a  house  of  God,  I  mean  the  teaching  of  piety  and  tlie 
confession  of  the  faitli  (for  this  is  what  wc  must  suppose  the  church  properly 
tobe),  draw  nigh  to  hear,  and  not  hold  aloof,  and.apply  and  attach  so  to 
speak  a  ear  that  loves  listening  to  the  sound  words  of  the  teaching.  F'or  a 
mind  that  is  so  disposed  God  reckons  in  place  of  a  sacrifice,  and  above  every 
gift  and  fruit-oflering  of  the  foolish,  wiio  know  not  hovv  to  do  good,  nor  yet 
will  learn  from  those  who  know.  Therefore  he  who  said,  «  Keep  thy  foot 
when  thou  goest  into  a  house  of  God,  and  draw  nigh  to  hear  »,  went  on  to 
say  carefully,  «  Above  a  gift  of  the  foolish  is  thy  sacrifice,  because  they  are 
not  men  who  know  how  to  do  good  »  '. 

1.  A  Greck  e.xlraut  fimii  a  loller  to  Caesaria  i>  iiiibli>hrd  in  :S.  \'.  .\.  C,  I.\,  :jl. 


I 


CVII 
T  1(36  I"  b. 


IIJCi  V"  ;i. 


.Ol; 

1 


G    5 


519-38  (?) 


260  LETTERS  OK  SEVERUS.  [430] 

wi-Lrsfn-n    rdA.a.i.Lar^;\  r^n.*"\L3   'r^^ardito  rdi^ujan 

4 

^A^,fiDQ^O    ,^^     yOO|.JL.^;     .^■«■^•^JQ.^    )1,.^^0     -.^^.^p.    |Kil<K\     j^K.<^\; 

^.o^^/  ,_<w^  vOO(!^  Vx  ^^ix^;  ^-»^ot  .ö(Ju:>o  .  » nm°)  ^^;  yoou^oo  öiiCS^ 
j-JU-^o^  in  «.x">  V^  ^.^>^S^^o^o;^  ^^  ^/  .-jjooi^  ^;  ).^.rJ^iL  t-^|l/; 
..l^ji^  JL.»  ^j  ''^^JAj..io  .öt»Ki  ).-i/;  V-Ö1  -/po/  yooil ».iCL-,1  »3/;  .|3;a^j 
•  .)jiCL^;  ^"»-^  ^''^^^   loot  ''^'^^^^^  ^^  .'looi  y/j  ji^aNo/   ^oi.  "^^».-oj 

J.aOo,^      y^^U*.^;       ^rfJS»*/   ^oC^D  .JJCM    >k^/;    jJoo^   )L>w)O^0;^    uJS.   )v^Kfn>o; 

1.  Erased  and  re-wiillon  in  anolher  liani!,  —  2.  The  loxl  of  T  is  vcry  corrnpl.  —  '■'■.  M^.  ^  ^^U  Uj  ; 
.Tuilr  )a/;T.  —  4.  Ilere  begins  an  extract  in  G  58  v  li  and  M  'j.")  v"  b,  beadcd  :  l-ai>i  1'-!^/  ^ 
jaaottiS/  \xo]L  (erassd  in  G)  Uoom^  Uk^J  ^'  l-■»l^^J^  ^^  ei^W^  ■,\.a^ixi^j  \io\'^  U-.»»-  — 
5.  T  um.    »  —  ().  T  ^*Jk».  —    7.  T.   ^-i^--»  Ho-  —  8.  T.  \^^    l^»^ '■  —  '■'•  T  «•""°   \>vi  f*U   l^ow^» 


CVII.     Ol"     THE     IIOLV    SkVKRUS      l'.\Tni.\l{CH     OF    AnTIOCII    .VS    TO    WII.VT    TIIING.S 

TIIK     SOUL    WILL    ENCOUNTEK. 

[To   Tliomas,   bishop  of  GernKinicea)' . 

For  we  have  already  said  tliat  tli'jse  who  became  founders  of  these  evil 
heresies  find  fault  witli  tlie  Old  Testament",  and  put  forward  the  New,  some 
adding  to  it,  otliers  mutilating  it;  men  whom  the  apostle  Jude  accuses 
tlirough  the  words  stated  as  men  who  speak  {?)^  great  swollen  words  of 
railing,  which  he  also  callcd  their  shame  whicli  rcomes  alter'  it.  Bul 
Michael  the  archangel  who  was  then  conlending  with  the  devil,  when  he 
was  speaking  about  Moses'  body,  did  not  dare  to  bring  a  railing  accusation, 
but  said,  «  The  Lord  rebuke  thee  »',  whicli  seems  to  nie  to  convey  the 
following  nieaning.  The  law  which  was  given  ihrougli  Moses  showed 
all  llic   lliings  thal  rehite  to   the  cleansing  of  tiic  soiil   and  its  jnstification 

1.  In  G  M  the  hcading  is  «  iil  Wm  holv  ö.  I'rom  the  letter  to  Th.,  bp.  uf  Gornianiccii,  wlio  asl<od  hini 
aliout  sonie  passagcs  froin  the  episllc  of  Judo  ».  Fnr  Thomas  see  Maiisi,  VIII,  817;  Mich.,  p.  267.  — 
2.  SiaSrixTi.  —  :i.  Conjectural  conx'clion  uf  a  coi'inp.l  Icxl.  —  'i.  ili'.  'accuses';  See  p.  57,  I.  '■>. 
—  5.  .lüde,  '.1.    I:t,    li;. 


['.31]  CVll.  —  TO  THOMAS  Ol'-  GERMANICEA.  2(il 

« 

ooul/;  j-ÄaiCLJ  '|oot  )a--^io  IpoVo  ^Ji:^3  )-aQ-3Ö.^  ^-«^^  •.'c»|lQ.iÄ;>.ia\o  )Lxaj; 
.  l-oj   jlAj  ^^/  -vOtJ  'Ja-av^j  ^^<^^!  ^=^     V*^    '^3o»  ^-/j  .\.xa:x>  y^:» 

'^öi-,,-.j.^j  .jK^^-ji^  K^aii.0  'jN.3)S>.2Lio  )K.*^^j  jloioKaia^i    ^wJb.oi  ,_^ 
''jooMj  wöiJ^  ..jlaioj  ^^i.*aoi    |;ots    "j^^   Uau  '")-^KjK.io  ''K_|jKaio 

Ui^^-io  t^j    i-^^  "^^»^oo  .JjlSlj  la\  jöoij  ^^io    ''Ijj;  joilSs  ^ol«  "'vaÄo/ 

öwo^^aj  "ycuöi  o/  ^wJ^oi  o/  ^'^*-oj;j  jloVl/  ia\  :JLjl^  o/  {.ü^  ^f-r^-oo? 
"^-JOt  ^  ."y^lAaolK^  j-io^KjLio  jj;  «-Ol  )»QJ;  jK-^oiIi^jL^  o/  .•^)0^iJiK; 

i.  ■]'  cfiLat,,f^Q.    _  2.  T  O.W-  —  3.  T    U^w-  —   4.  T    -oioC^/.  —  5.   G  pl.,    T  U;««^,».  —  fi,   T  Uv  — 

7.  T  ^3^axJ  |^w.^.-,  |l.a^^av^^..  _  k.  t  ou_^l3  (sie).  —  9.  0  ^-s^a^•  —  lo.  T  l^»^n«.—  n.  t  om  — 
12.  T  loov.  —  in.  T  l>a»cj  ^öi  \Le^».  _  14.  T  \Laj^-  —  15.  GM  pl.;  Gr.  sins.  —  Ifi.  T  -a«o/o.  — 
17.  M  ImI,  T  \\U.  —  IS.  T  Itii::^^—  —  19.  T  HaJjsXi.»  tt^j;  Gr.  Opb;  tPiv  TtoioxoTo.  —  20.  T  1=^ 
^'■^  o'-  —21.  T  ^►-j;  Gr.  Tcpoacpöpo-jj.  —  22.  T  t;^«;  Gr.  ezeivoi.  —  23.   T  ^J-^^oI^m. 


by  means  of  bodily  types  and  indications.     Such  i.'^  tlie  fact  that  it  passes 
judgment  upoii  tlie  bodyof  a  leper  as  uncloaii,  and  similarly  also  vi[it>n  a  man 
witJi  an  issue;  for  God  does  not  exact  punishnient  l'or  involaiitary  rdllictions, 
but  by  means  of  these  tliings  annuls  the  stain  of  sin  whieli  is  diverse  and 
hard  to  wash  away,  by  which  the  soul  is  in  divers  manners  stained.  After 
this  pattern  therefore  he  judges   it  pollution  that  tlie  man  shonld  l)e  dissi- 
pated  on   pleasures  who    begets  fruits  for  the  benefit  of  the   rational   and 
intelligent  soul ' ;  and  here  therefore  God  further  showed  Ijv  a  bodily  type  a 
certain  mystery  that  happens  to  the  soul.     Since,  when  the  soul  is  separated 
from  the  bodr  after  the  release  from  this  world,  the  ang-elic  and  g-ood  hosts 
and  a  Company  of  evil  demons  meet  it,  in  order  that,  according  to  the  quality 
of  the  decds   wliicli   it   has  performed  bad  or  good,    either  the  ono   or   the 
other  may  convey  it  to  the  proper   regions  to  be  kept  tili  the  last  day,   on 
which,  Twe  sliall  all  rise,  either  to  judgment"  or  to  eternal  life,  or  shali  be 
brought  to  the  unending  Harne  of  the  lire,   therefore,  because  God  wished 

1.  The  lollowing  to  -day'  (p.  433,  1.  2)  is  publishud    in   Greek  in  Gramer,  Cal.  in  Epp.  Catli.,  p.  161 
fi.  —  2.  Or.  et?  xpicjiv  navT£;  itapa<rT»i(i6(<.s6a.  x. 


T  167 


262  LETTERS  OF  SEVERUS.  [432] 

.oi;^o  oio    ^«^?  \~^'  hj^  '^■.ja^NB  jooi  ^i.  jjoi  ^jxoQ^  K.-jLsaÄ.fioo 

«6i^  '.^|o°«  1-"-^?^  jiojQjj  ^t^  j-o-^'^j  '^»s/  •.K^>.-,1/  JLx:lx^  )jo(  |1>^ 
^äol     '^olSIao   -.po/   )jl-^   I^K-S  )-ooaioj   ^jjK.j>o1    )joi  ^^io  .oil»a.aLD 

1.  T  om.  V  —  2.  GM  "^-.^^l  —  3.  T  wl-ioao,  ilsv  Uw  Uo-m  »po  l»j;^-  —  4.  GM  om:  Gr.  W 
öste.>.noüc  o-JToT?.  —  5.  T  om.  —  II.  Mss.  USa-;  Gr.  7tept7T'//T|V.  —  7.  M  U^«^-  —  8.  GM  P-»/  jS ;  Gr. 
Iv  e'iTiEiv.  —  7.  T.  ^»t^Jo»  ^-^../  ^aSXV  ^oi;  (ir.  ol  5taiSai'ü>Yo0.asvoi.  —  10.  T  «a^gj-  —  II.  M  »5-  — 
12.  T  »so  —  IS.  T  1a:^j;  Gr.  veseXviv...  -yEYevJisöai.  —  l't.  T  ^j^on  low  v^aso-  —  15.  T  >;>»/  U«>o»'  ^^^ 
xCiA,  .U'f^  ^i>^^,  Gr.  ?-»!  for  t;-»! ;  Gr.  K  i-cit.vjzr,'jt\.  —  16.  T  »ja;  Gr.  oizJTr,?.  —  17.  T  w^^>s 
oiisDo   Ui-»y.  Gr.   K.  eOa'^/otv  a-JTov. 

to  show  this  to  the  sons  of  Israel  by  some  bodily  type,  he  caused  the  burial 
ol'  Moses  to  appear  before  their  eyes  at  the  time  of  the  swathing '  of  the  body 
and  at  the  customary  deposition  in  the  earth,  as  if  the  evil  demon  were 
oppnsing  aud  ^Michael  the  good  angel  were  actiiig  contrary  to  him,  who 
met  hini"  and  drove  him  away,  and  did  not  anthoritatively  rebuke  hini, 
but  yiehled  the  judgment  against  that  demon  to  the  Lord  of  all,  and  said, 
«  The  Lord  rebuke  thee  »,  that  by  means  of  these  tliings  those  who  are  being 
instructed  may  learn  that  that  the  soul  iuis  a  contest  after  the  release  from 
this  World,  and  that  we  mnst  by  means  of  good  deeds  prepare  ourselves  in 
Order  that  angelic  help  may  come  to  us  when  the  demons  gnash  their  teetli 
enviously  and  bitlerly  at  us.  And,  when  this  sight  had  appeared  before 
the  eyes,  then  there  feil  in  that  place  a  ray  of  liglit  of  a  cloud^  that  darkened 
and  obstructcd  the  sight  of  those  who  were  Standing  on  this  side  and 
that,  that  no  man  might  know  liis  grave.  Therefore  the  Holy  Scripture  says 
in  üeuteronomy  also  :  «  Moses  the  Lord's  bondman  endcd  his  life  there,  in 
the  land  of  Moab,  by  the  word  of  the   Lord;  and  they  buried  him  there  in 

1.  Mss.  'hiding. ';  Gr.  nipima'/.ri'/.  —  2.  Gr.  avTHtfitTOvioc  x.  toütw  tov  M  iyaOrjv  ctYyeJov  övTa  jtpo5\j7iavTf,<iai. 
—  2.  Gr.  vey6),T)v  J]  9<oi6;  EX/,a|j.<J/iv  YEYEvfjuOa. 


[«3]  -  CVII.  —  To  THOMAS  OF  CKHMAXICKA.  2()3 

jjte^oA  jLi/   "jJo  'ö.t-.    jJo   .'»OLi»^;   ott^*^!    cii^  "^i.  ojoio;  j^yU»  ^-^l 
^1   JL^osxb^o/  oN.J;    '(-ö<-s)    *2./;   -öl   ^.Uao^    ''jjoi^   U>o^  •.o»lia.:xo   o/ 

K-/;   .^-iö-wl»;   "oV^o/   j-jL^s^bo  i^sKaii  ..jLfcoioj   oilio-xo  ^^^&.^^io  ^-\ot   ^j 

jaoot;  -.jjaÄ  j>Ot.Äj  *  Ijoi^  J^/j  ^  lv^K.Äj.io  \.jij,QS>  )joj  "^  J^ 
»ao  .).-«XiiOJ  ' 'oof^  );oov-  jvlo  Uo^i  °'»-'^?  ••'^'r-^l  \^?  ^:^/  .Öu^oKä)/ 
.t^jlioji-flo  |oo«  ^)-o  jjt-a^/  •.^'^Itja^/  wULÜ.\  )a-wJ  jjoC^;  k^ 
joji   jJ  -.Viö/o   y);o  .^ÄOiojj    |K_30iQ.io\    Jo^^oo    p    )ooi    ^.iJÄ)  jLsQ„ais»o 

..ooi.   |j^/o   .|-.po  ^    'O^s^    ■•"»^■^  *^   '^°'?   >'J-o    K-JIiaüi»»   o6ii>. 

1.  T  ia^=  ^-:s:  (Ir.  üm-^  ^^ytip.  —  -2.  T  om.  — 3.  T^o^.  —  'i.  Hüre  Ihe  exlra.i  in  OM  erids.  —  r,.  Ms. 
om.  —  6.  Ms.  !>-»  "^»  ^,  Willi  puint-.  prcceding.  —  7.  Ms.  om.  =•  —  8.  Ms.  ^aolt/o.  —  <i.  Ms.  ojoi. 
-  10.  Ms.  ;-»/•  -  II.  Ms.  ^-  -  12.  Ms.  oov:\:  Gr.  aÜTÖv.  -  13.  Ms.  "h-«*.?--  li-  Ms.  ;-^:^Gi-.  exSoüV/. 


tbe  land  of  Moab  beside  the  lioiise  of  Peor,  and  no  man  bath  knowii  tbe 
end  or  bis  grave  to  this  day  »  ' ;  wbicb  is  also  confirmed  by  tbat  wbicb  tbe 
evangelist  wrote%  since  Luke  one  of  tbe  evangelists  said  in  the  story  of  tbe 
rieh  man  and  Lazarus,  «  And  it  happened  tbat  tbe  poor  man  also  died, 
and  was  carried  by  the  angels  inlo  Abraham's  bosom  »\  These  same  details 
labout  tbe  burial  of  Moses  men  have  stated  to  be  contained  in  an  apocrypha 
book  the  more  succinct  title  of  wbicb  is  'Tbe  book  of  Generation  or 
of  Creation,  wbicb  Moses  bimself  wrote  for  us"'.  And  to  us  tliis  seems 
to  be  tbe  Interpretation  of  what  be  propounded,  so  tbat  I  thus  understand 
it.  But  some  have  said  tbat  Jude  calls  tbe  law  itself  tbe  body  of  Moses; 
and,  wben  became  down  to  show  tbis  to  tbe  sons  of  Israel,  the  devil  opposed, 
and  he  worked  in  Opposition  retarding  tbe  gift  of  the  law,  and  conten- 
ding  and  saying,  «  Tbe  people  does  not  deserve  this  to  be  done  for 
them  »;  and  therefore  Michael  went  before  bim  and  drove  away  bim 
who  opposed,  uttering  tbe  rebnke,  «  Tbe  Lord  rebuke  theo  ».     And  others 

1.  Deul.,  XXXIV,  5,  6.  —  2  This  is  the  best  eiiiriid.iliuu  of  a  corrupt  passage  llial  I  luh  mal\(_'.  Iiiil  I 
do  not  .see  llie  relevance  of  the  citation.  —  3.  Lulie.  xvi,  22.  -  4.  The  story  was  told  in  the  Assiim[)tio 
Mosis  (ed.  Charles,  p.  106),  but  the  title  seems  rather  to  refer  to  the  Book  of  Jubilces  or  Parra  (Iciifsis, 
in  the  present  text  of  wliich  it  is  not  found.     The  rcst  is  in  Cramer,  p.  1G2,  iieaded  :  l^'oci  jjiet'  ÖXi'ya. 


.O     ir,7  1°  b. 


GVIII 
117  I-  b. 


264  L1<:TTERS  OF  SEVERUS.  [434] 

ya:^    )o,o(    \^l    |-J~<t-2;    oöi    y.^1    .jLaofiN;    «f-ODo   -Jl  •>o  n\;     )it..a^«^/     Vlo 

rsf^-l^rsf    ^    .rcL«My,irsf:\    rS^Ä-v."!^    r^nard^}   'rdr,aj3;\ 

jlo  a^j   .JLsV'x  u^^X^^  ^a^w  )v2^:)eua  ).:)euij^^  K.wJ3ilii/  .)~*V^  pö/   Jjlsoi 

)     n  N.Nrt«Na      ).aa^^.5     .^OIOl^^     i^-<^^    ^Q-SuD     ^^     l->t-^     .^'^V^a^jJ      yOf^ol 
)tCS,oK^     ^^-JLsUo      ».-JuULs/      Ool     .)^-«V-^     vd.»Dl^^      |;0|     ^^.iO     ,vjOK-i-./ 

1.  Fluni  llie  work  uf  Peter  agiiinst  Danüan. 


Tagalu  :  «  Ue  calls  tlie  people  wiiom  Iie  was  leading  the  body  ol'  Moses;  and 
he  meant'  that,  when  they  were  leaving  the  land  of  Egypt,  the  devil  opposed 
and  resisted,  as  if  lie  were  saying  in  contentiou  with  Moses,  «  His  body 
(which  is  tlie  people)  does  not  deserve  deliverance  from  Egypt  to  be  given 
lo  it  ».  And  this  devil  r^hen  he  was  opposing  Michael  put  in  bonds,  and 
he  reproved  him-  saying,   «  Tlie  Lord  rebuke  thee  ». 

CVIII.     —    Ol'     THE    HOLT    SeVERUS    PATRIAnCll    OF    AnTIOCH,    FROM     THE 
27'"    LETTER     OF    THE    9"'    HOOK    AFTER    EXILE    WHICH    WAS   ADDKESSED 

TO  Thomas  bishop  of  Germanicea. 

iin-.i.s.  «  Thus  saith  thi'  Ijord  :  'I  found  a  liot  onc  in  tho   wilderness  with  the 

slain  of  the  sword.  Go  and  dcstroy  not  Israel.  Tlie  Lord  sliall  be  revealed 
upon  him  afar  off.  Willi  perfcct  love  I  loved  thee;  therefore  I  drew  thee 
with  mercy.  Agaiii  1  will  build  thee  and  thon  shalt  be  built,  virgiii 
Jerusalem'   «'.     Certain  men  with  experience  of  war  say  that  generals  '  of 

].  Gr.   <j(iü|j.a  Toü  M.   ov  iSri\i.ijiliyti  >,aov  aTtsxäXeaav   x.   eItiov.    —  '1.  Gr.  6   M.  äjtsip^e  x.  ävttTtpaTTofiEvov 
sTtauuE.  —  3.  ,Icr.,  XX.WIII,  2-4.  —  4.  u-paTtiyoi. 


[435]  CVin.  —  TO  THOMAS  OF  CF.RMANICRA.  26,", 

yO;  n  11;   -JlcLaDJJ   ^ff^-^  -.jLdaii^;    ^~^~^   )^!>-'°  ^l-^V-^    M^mvio    :);^'u^ 

K..a.t/;    wöi;    )  fiüo'^    JJo  .osi;/   jj    }Uo,  );o(^;    jl-^x   ^t   ^~*-Ä-W   '.oi^   h<^ 
yo^    )t-Q^?    -.hol    ^-^    Of^Ao    .|^....a,»,^    o'y-^l    }  V  « >o.-«*    vOV^)j;    >aSw..o 

).^Q..«.aoL.M  ^>w^a:ji/  •^)a^ol  ,)-:»)^;  JI^  ^;  ^ouK^/  .vOOilajV.3LeQ.:MLS.  K-)v^^ 
^  wJS.   s«Kj>i/;   ^-i^/  ^^-^  )K.*Vai.j  '^Si.^/o  jLaji/j   )j/    *   j^^Kioo 

1.  Ms.  Il-P».  —  2.  Ms.  sin?. 


armies  have  a  custom  of  bringing  besides  the  armetl  forces  physicians  also, 
and,  after  the  liosts  engage  with  one  another  and  the  battle  is  joined,  and  the 
opposite  side  is  defeated,  they  send  the  physicians  to  searcii  among  the 
fallen,  and  examine  carefully  lest  there  be  found  a  man  among  them  who 
is  warm  and  has  breath  in  him,  anil  may  by  medical  skill  recover  from  the 
deadly  wounds  that  are  upon  him.  Therefore  also  the  purport  of  this  figu- 
rative  prophecy  which  we  have  cited  is  that,  when  Israel  was  reckoaed  witli 
the  dead,  he  restored  him  to  life;  bnt  sonie  have  not  discovered  the  meaning 
contained  in  this  figure,  or  the  explanation  of  the  words,  'I  found  a  bot 
one  in  the  wilderness',  but  have  given  a  foolish  Interpretation.  They  changed 
the  reading  'hot',  and  instead  of  saying  'bot'  said  'solitary',  and  supposed 
from  this  that  there  is  some  herb  which  grows  of  itself  in  the  wilderness, 
and  signifies  the  solitariness  of  Israel.  For  it  is  not  so.  The  words  of 
the  following  context  refute  and  truly  banish  their  supposition;  and  the 
words  of  Scripture  are  as  follows  :  k  I  found  a  bot  one  in  the  wilderness 
with  the  slain  of  the  sword  ».  So  therefore  I  also  am  i'n  tliis  manner  lifted 
up,  and  am  constrained  to  take  courage  and  speak  a  few  words  about  the 
Communications  that  have  been  addressed  to  me  by  your  eloquent  wisdom. 


117  V"  a. 


117  \°  b. 


118 


266  LETTERS  OF  SEVERUS.  [^M6] 

oi^o  :oi^oi  ^>o^wa/;  )^sj»  ^^  :ou3t>3  j^a^^^^^o/  oöi  ^^  JK-kJOlS-s 
Uy-^l   ^Aj/o  .oKs/   |^m.^^o/    ^JL»a>   j^oi!^  ..).a^oo   j.^;    K^jf^oil  ö|.i^ 

o(JL3;  j^Q^^V^^-^/  Vr°;  ^°^  ^""X  t^;  yoa^wJ;  .öi^K^/  Jl  ^o  n\;  p  -.IfOl  v^oi 
p  :|^i  |jL^>^\  nt  -^  )fO(  IS^^k^^^l/o  .oi^ot  ^ol^a/  ^^Kjs  ^^o  .)..wb^oot.i3 
^^j  ^.«^ot  y^...\.aK^  ^3  l-<»3>-3  -.K^ooi   s^K^l  fioSL^^^o  Kjl>,.:)cl3  ^K^ia^j 

vui.^D  )lm\vi  ^'^t-^eus  \^i  )^a_.|.^o  :|ooi  ^a^K^  K_)_3io^;  o6(  :^K^o; 
:|Jj>.^    jj^Ao^       joJL   vOüL.;;    o)loTi\>ft;    jK^oä..^:»;    )ooi    V-^jJ^oo;    o6i    :)ooi 

yO-o^^s^o/  oo(  t^o  .)ooi  jV-Sl^  jl^ot^   jlojo'po  .-jocH   ypK.^  ^cDo^aS  ^o^; 

1.  Ms.  "Ol.  Tliis  passage  lo  >»»v)o»io  (p.437.  1.  1)  is  published  in  Assem..  Bilii.  Gr..  II.  81.  —  2.  Ms 
sing.  —  3.  Ms.  u»:sc>»/. 

{And  after  otlwr  things.) 

But  that  our  Lord  Jesus  Christ  our  God  was  pierced  in  the  side  with 
a  lance  by  that  soldier'  after  he  gave  iip  tlie  ghost,  and  blood  and  water 
came  forth  from  it  in  a  miraculous  manner,  the  divine  John  the  Evangelist 
recorded,  and  no  one  eise  wrote  about  this.  But  certain  persons  have 
cleafly  i'alsifled  the  Gospel  of  Matthew  and  inserted  this  same  passage, 
when  the  contrary  iä  the  fact,'  in  order  to  show  that  it  was  while  he  was  alive 
that  the  soldier'  pierced  his  side  with  the  spear,  and  afterwards  he  gave  up 
the  ghost".  This  question  was  examined  with  great  carefulness  when  my 
meanness  was  in  the  royal  city,  at  the  time  when  the  atTair  of  Macedonius 
was  being  examined,  who  became  archbishop  of  that  city,  and  liiere  was 
produced  the  Gospel  of  Matthew,  wliich  was  written  in  large  letters,  and 
was  preserved  Avith  great  honour  in  the  royal  palace,  which  was  said  to 
have  been  fouiul  in  the  days  of  Zeno  of  honourable  memory  in  a  city  oi 
the  Island  of  Cyprus  buried  with  the  holy  Barnabas,  who  went  about  with 
Paul  and  spread  the  divine  preaching;  and,  when  the  Gospel  of  Matthew  was 
opened,  it  was  found  to  be  free  from  the  falsification  conlained  in  this  addition, 

1.  TT?aTia)Tri;.  —  2.  Matlli.,  XXVII,  'i9.  See  Tisclioniloi'f  ad  loc.  wlicie  Ulis   passage  uf  Sev.  is  c-iied 
fi'oiii  Assemani  (see  noie  oii  tc.\D. 


t4;!7J  CVIII.  —  TO  THOMAS  Oh'  C.EUMANICKA.  267 

OOI    ^J^O^    )-*-»t-0    -'^-^    ^^.^.iOO    ^at-./     Ul     ^'»-     JJo    .).— .iOOMO    I^O-r^V-^s-flo/» 

va>>^Kj;o  :).^;/   ^  j-^^^CLi  ^^>.^m    ^*l   ;^»°ii>?   |^i/   vlN;  ^.»^   ^;<Xo(  ^V) 
|oi-\jl     -^tV^N   ^pcL^S;    ^ö<    ^*  n  ^>;o    ryOCX^K^/     |jü/    s^Jls    vQJoi    ^/; 

oKsLio  ).^ot^   j-iKs  vs/   ya^»,i  .yoio— j   )loni.'^>n  lo^j   joot   .^ib^^oo  .jooi/ 
•  j-i-io   po/o  .oöi   J»-^^   iaioC^  j"l/   vj   -t-^o/o  .)L.ViCLs  ^«^S^Jq^cla  "^j-i-o  .)jl3oi 


1.  Ms.  ;»»oJ. 


of  the  Story  of  the  soldier'  and  the  spear.  I  do  not  know  liow  and  for  what 
reason  the  holy  John  who  became  bishop  of  the  same  royal  city,  and  the 
admirable  Cyril,  bishop  of  Aloxandria,  did  not  test  this  question,  and  allowed 
the  two  passages  to  stand,  in  the  two  evangelists,  neglecting  the  evidence 
to  the  contrary;-  but  perhaps  in  order  that  this  also  might  be  known,  that, 
whilo  they  speak  and  write  everything  under  the  Operation  of  the  Holy 
Spirit,  and  while  these  men  are  higher  than  we  (for  we  arc  men  who  creep 
along  the  earth),  as  the  heaven  is  higher  than  the  eartli\  and  that  they  them- 
selves  also  might  be  known  to  be  men,  and  to  leave  omniscience  to  God  only, 
and  that  there  is  something  in  affairs  which  cannot  be  expressed,  the  completc 
revelation  of  which  is  not  made  known.  Thus  Samuel  also,  who  as  one 
may  say  saw  with  the  eye  of  prophecy  everything  that  was  about  to  happen, 
did  not  know  Saul  when  he  was  present  and  standing  among  all  Israel, 
because  God  by  means  of  these  things  was  instructing  his  bondmen,  and 
teacliing  them  to  pay  regard  to  humility.  Wherefore  also  the  divine  Scrip- 
ture  is  written  thus  :  «  And  Samuel  asked  in  the  Lord  and  said,  'Gometh  that 
man  hither?'  And  the  Lord  said,  '  Lo !  he  is  liidden  among  the  vessels'.     And 

1.  rfTpaTiwiri;.  —  2.  The  passago  is  not  in  thi'  cxliint  fragnients  of  Cyril's  conimentary  on  Mallh.  For 
Jii.  Chrys,  see  below.  —  3.  The  sentencf  is  noi  ooinpleted. 


118  r°  h. 


118  v»  a. 


2(38  LETTERS  OF  SEVERUS.  [438] 

CHi-^J      ^J       U-SJ-=>0     .^iol     ^iO     Ol^XQ.JO      .»^0|»0     .U\^     K~.w^     jjt^KiO     00|    joi 

)~io/    ^_./     :)K_3i     )KäX^    iooi    U/   >a>jL>3s    loAo    :K.*^o    jK-^ioaX*».; 

Vio/    joü;^«    oi»^^    )ji.-*io    ).^a-*j>    ^»i/    fS    :c*^   jo«    Jlb   «>-*^   )oi^; 
.«jua-.   JJo  v-^iio  w..jl^  t-V^o  -öt^  )t~«po  ÖmlSüj  ^'^s^^io  .öi.*jOQ_aiA  .w>-s,^,^ 

1.  Ms.  «;=•  —  -2.  Ms.  u^aXaSjaS,.  _  3.  Ms.  witli  point  :  foUowing.  —  4.   Ms.  '^^9^  _  5.   Ms.  _t-v 
—  6.  Ms.  ttatKs/;  oni.  point  lollowing.  —  7.  Ms.  0111.  point. 


he  ran  and  took  him  thence  »  '.  And  at  the  time  when  the  Shilumite  woman's 
son  died,  and  slie  liad  come  to  Elisha  in  great  distress,  as  a  mother  wlio 
had  heen  deprived  of  lier  beloved  son,  and,  Milien  slie  had  just  fallen  at  the 
feet  of  the  prophet  of  God,  and  Geliazi  tried  to  prevent  her,  tlie  bondman  of 
God,  being  moved  by  love  and  soitow,  said  to  Gehazi,  «  Let  her  alone,  because 
her  soul  is  bitter  in  her,  and  the  Lord  hid  it  from  nie  and  showed  it  not  to 
me  »'".  Accordingly  yon  should  know  that  Eusebius  of  Caesarea  also  who 
is  called  'Pamphili',  who  wrote  the  canons  of  the  gospel,  and  imitated  those 
Avho  wrote  on  this  subject  before  him,  and  had  more  coniplete  knowledge 
of  this  question  than  the  others,  in  the  10'"  canoiij  in  which  he  recorded  the 
places  peculiar  to  one  ofthe  evangelists,  inserted  this  passage  also  aboul  the 
soldier^  and  the  laiice,  saying  that  John  alone  recorded  it'.  And  we  also 
agree  with  this  careful  accuracy,  not  that  we  contend  against  our  fathers 
(far  be  itl),  but  that  we  place  the  evangelists  at  a  greater  height  than  them, 
and  assign  to  the  evangelists  only  the  Intention  which  properlv  belongs  to 
them,  in  Order  that  in  everything  .lesus,  who  is  God,  who  spoke  in  the  es'an- 

1.  I  Heg.,  X,  2i,  23.  —2.  IV  Reg.,  IV,  27.  —  3.  atpatcwT-o;.  — 4.  Noviim  Tesluniciilini).  ed.  I.loul  anil 
Sunilay,  p.  xx;  P.  G.,  XXII,  1292. 


[439]  CVIII.  —  TO  THOMAS  OK  GERMANICEA.  269 

oJL^o  .vmo^oj  ,jj;  vootlos/  jooiJ  ax^o  .^a\oi  ^^  >&w»^m  )oo|.j  >o^  )jl^o 
jK-».^  ^^<^  ^^^?  •'O-*^'«'  v^oilo^a.3  );oi^  )>^t^?  •'^-•■'^oi;  yoogi:»  t->t-^; 
iK^  ^^  .IV^K^/  ^w;  jjLoioa^  yOOiJLo^a.3  j-LO-»/  '»i-x  w;  ^/  .n'>'>flO 
|J/  -.li'r^l  ye^ys  CH.-K*/  jl  ^-;  J;oi  .^  Ki^^j  )Li-.j  |ji.o^:>o  jia-wJio  V-'^^ 
^ou't^  f~*.^)K.o.^  .|.^wiaLS.^o/  ^x^a^;     otlQJL3^^3^0;  jKjLo^C^  >^'^^^!  "^^U. 

■j^nnmq/  ^i^o^  jjia^M  ooi  v^/«  Jjlsl./  .^o.jti.  ^xi>;a2;  Jjl..^^  ^1  ^^« 
'  ^io  ^oKiOio   Jij/    ji    ..jL^mN^o/   ^fcoo;  oiloJLiKjLio;    jtoiÄol    ^;    jjoi^ 

1.  Ms.  plur.  —  2.  Ms.  on]. 


gelists,  may  be  glorified,  'in  wh.om  are  all  the  tr(?asurcs  of  wisdom  and 
knowledge  hidden'',  according  to  the  saying  of  Paul.  But  for  the  rest  \ve 
find  that  the  holy  John  himself  also,  the  bishop  of  Constantinople,  in  the 
commentarv  on  the  same  Matthew  the  Evana^elist  with  resfard  to  this  same 
addition  which  we  are  now  discussing,  himself  also  said  things  that  fit  the 
trutli ;  for  he  expressed  himself  thus  :  «  '  But  another  came  up  and  perforated 
his  side  with  a  lance".  And  what  could  be  more  wicked  than  these  men? 
And  who  could  be  lawless  like  them  ?  And  who  could  be  more  savage  thau 
these  same  men,  who  showed  their  madness  to  such  an  extent,  that  they 
attacked  a  dead  body.  But  do  you  mark  how  their  madness  was  brought 
about  for  our  salvation.  For  after  the  wound  the  fountain  (d  life  welled 
forth  für  us  »  -.  But  these  are  the  words  of  a  man  who  follows  the  footsteps 
of  the  narrative  of  John  the  Evangelist  and  nothing  eise ;  for  he  called  the 
body  'dead';  because  it  was  after  he  gave  up  the  ghost  thaL  the  soldier' 
pierced  him,  and  gave  occasion  for  the  fountain  of  our  salvation  to  well  forth 
tlience,  as  the  doctor  John  the  bishop  said.  But  this  addition  to  the  narrative 
;    of  Matthew  the    Evangelist  has  never  been   iuserted    by  any  of  the  earlier 

1.  Col.,  n,  :).  —  i    In  Malth.  llom.  Lxxxviii.   1  (eil.  Par.  2\  MI,  a32).  —  3.  oTpaTituTri;. 


HS  V"  b. 


270  LETTERS  OF  SEVERUS.  [440] 

119  i°a.    JioJLia-ot;   j»tJ^   ^*^v^Kio;    ^J!^OiJ»   ^s/   :^-<Xo(   ^-/;    '  )K.3t^  Oi^   V*^^ 

^jC^a  ^t-o  ^!  °o^  :'  >J0CL^>A^a3;  j^oK^;  oöi  •  J  -i  -^  '•^  ^;  sfn  .  -».coo/  ^/ 
:^oV^;  |.Jl^  ^^^^»^!  ^l^  '^'^^^  ^l-L^V^o  )f-°^^^-^;  ^Ji^l/  ^^  y^  :wOUJ;oi.^l/ 
,>o,^o  Jb»  Iv-^^o/;  )?o»  l^^ÄÄoi  ''^»i»  oC^wS  ^^o  -.looi  ofco  oiKiet*Ä  ^^^o 
^;  ^^o(j»  .ya.>I^^o/;  j^Küjä  ).^a-ikXD  )Jo  -.j-^Mf.!/  JJ)  ^^  y^l  ..^Om  |J 
)L^>_3  |.iiAa3  •.  oi&s^eu^o  ^isof^;  JjLm  m^/  '"^^t  ; Ij^\  >n  lo^«  oil'f^)>3 
JL^aa^^o/    sioaiipo    ^^    |^oi^;    -.^ajlSo    oilfL^I^  ^clcd    );oio    .oix^    )ooi 

^jlmQ^  .^£ov^   joi!^    |< t^   oi,2   «2lO)j/i    jjf^k^    ^:•oö|    ^^^»^    K^l;    -.po/ 

>eLA:d  ^'^Ow  v£0o^\.».3  oK-^)   o^o/   ^^a^a   1^   v^^^-a;   .po/    j-ioi^    ^^j 
'j  1°  b.   po/    jioi   ^^s^o    .|-'>'^^^*-^>°^    \°°i    vl;°       .jKsu^o    l^v^l^.^;    )lSoo^    .-oC^; 

1.  Ms.  It^^-^.  —  2.  Ms.  "^^  UU-l  >*'t'  US/  .uosooiOf»^.  —  J.  Ms.   lüBO^^aa-viSi.  _  'j.    Jls.   w^-vi^io- 


ll'J 


commentators  who  wrote,  not  by  Origen,  who  examined  such  questions 
minutely,  tlioiigli  he  sinned'  in  matters  that  are  necessary  for  the  truth 
of  the  faith  ol'  the  cliurch,  nor  by  Didymus,  nor  by  any  other  man  wliu 
has  written  on  this  subject.  Bat  Eusebius"  of  Caesarea,  who  is  called 
'Pampiiili',  whom  \ve  mentioned  a  little  above,  when  writing  to  a  man 
called  Marinus  about  questions  concerning  the  passions  of  our  Saviour 
and  about  his  Resurrection,  showed  us  nothing  whatever  about  the  said 
addition,  as  being  unknown  and  having  no  phice  in  the  books  of  the  gospel. 
But  in  the  samc  lelters  to  Marinus,  who  had  asked  him  for  an  Interpreta- 
tion on  the  subject  of  our  Saviour's' passions  and  his  Resurrection,  he  inser- 
tcd  tiie  following  exposition  also  in  his  letters,  that  the  divine  Mark  the 
Evantrelist  said  tluil  it  was  the  S"'  hour  at  tlie  time  when  Christ  who  is 
God  and  our  Saviour  was  crucified,  but  the  divine  John  (he  said)  wrote 
that  it  was  at  the  (i"'  hour  that  Pilate  sat  upon  his  judgment-seat  at  tlie 
place  called  'tlic  pavement',  and  judged  Christ.  And  tlierefore  Eusebius 
said  that  this  Is  an  error  of  a  scribc,  Tw-ho  was   inattentive  when  writing 

1.  Perh.  yiiiaprt  (errcd');  sec  p.  77,  n.  3.  —  2.  This  passage  to  'Icltpr'  (p.  'i'il.l.  12)  is  publisheil  in 
(Iriek  in  Cnimcr,  Cut.   in  Luc.  et  Jo.,  p.  .ISO  (cf.  Coideiius.  Cat.  in  Ju.,  ]<.  i3i;;  P.  G..  XXII.  lOüli). 


[4^.1]  CVIII.  —  TO  THOMAS  OF  GERMANICRA.  271 

^;  jlol/  .JL.>>;o  t  >o  ^^'>-^A  K;^.!»  -6(  ^iCL^;  V-^^  jlol/  .ya-^^o/ 
^-;    ^^;    .^jk^Üi    Ka;    j.1 «  IV?  ^^s^    j.^>;aJL^>0   •.yQ.^Q.m  «°i/    K.<jjo_.   )_.-,_oKiO; 

'^.^^io  .Kj,  oi^  K.^K.xlo  -.'öiiKm^  ^^^^Vä  jloljJ  0IA30I0  .N^l 
K»ii;  j)^*JLi.;ajLio  jlol/  w.öi;  .•öi;t«>ja.^\  jlol/  Kasoil/;  .-ov^  Ij-sKuö/j 
:j^a^o    ^flOQjJV-^o   ^Kio    j-J^l— /    J.^^älSl^jo/    yooui^l  ^.ooi    p    .öt,K^/ 

JOOI      JjOl*-«     'i.A^^      j^p.     y«.X;A      J^     ,^iOj      iJ-iOQÄ     ^-*     ^J      ^*/      )^^j.^QJl 

yo^  ^^  •.j-«_,jLio  >&ax^  yOtS^o  ypo;  >-oi  j.^«»-./  :'oi.io/  j^»/  öü^ao 
^wL^:^.  K^l  ^  ^;  OJOI  .  joOl  >a..«.£>J  .•jjOJUw.  joo«  '^o^s;  ^^«.^^m  K».;  jj^ 
.^0».-K.-/;    ^-V^/   x^A    J^l    jjuU;    Olloa/   .^L^Q^    jjKiO^    OOI   oKj/j        y-./ 

.jloljJ    oiJb.   öjoaü^^ji  -.^po/;    y^l  ya^yj>   ^_io    '<a_sKj5;    ,,-«.'^01;   ''^^io 

:>m  .  1ff>oJJ  Olb.  j)^-.KÄi  06^  yi.-.io/j  ^^01  ^^  ^pO  JKjLiO  vS/j  ^^;  ^;J 
JIq^Jlä  looio  i-fc^  Ji»^  .^cociDV.ia^  .?««-'»/  j;«»   j^jsi^^^ojj  jj/  .001;   ^\ 

l.Ms.  »Cv^a^.  _  j.  Ms.  \-,-^l-  —  3.  Ms.  ^ov=-  —  'i.  Ms.  ins.  ^oo;9-  —  5.  Ms.  ot.j). 


the  Gospel'.  For  it  is  the  lelter  gamal  that  denotes  3  hours,  while  the 
letter  whicli  is  called  in  Greek  episemon  denotes  the  number  of  6  hours,  and 
these  letters  are  like  one  another  in  Greek,  and,  the  scribe  wishing  to  write 
'3'  quickly,  and  having-  turned  the  letter  a  little  backwards,  it  was  therebv 
found  to  be  '(V,  because,  since  the  letter  had  been  turned  backwards,  it 
was  supposed  to  be  the  letter  that  denotes  '6'.  Since  therefore  the  three 
other  evangelists  Matthew,  Mark,  and  Luke  stated  alike  as  with  one  mouth 
that  from  the  6'"  hour  to  the  U'"  therc  was  darkness  over  all  the  land, 
it  is  piain  that  our  Lord  and  God  Jesus  Christ  was  crucified  before  the  (j'" 
hour,  at  which  the  darkness  took  place,  that  is  from  the  ;}"'  hour,  as"  the 
blessed  John  himself  wrote.  Similarly  we  say  that  it  is  the  3"'  hour,  be- 
cause those  who  wrote  before,  as  we  have  said,  changed  the  letter.  We 
must  insert  also  in  this  our  letter  upon  this  matter  a  part  of  what  Eusebius 
himself  stated  at  length ;  and  his  words  are  as  follows  :  «  We  agree  not 
with  any   chance  man,    but  with  the   evangelist  who   gave  this  tcstimony, 

1.  Gr.itapayopaöev  (ciinj.  Cr.  itapavP^fSev,  P.  (',..  napöpaP^v)  Tcapa  tüv  ii,  ap//i;  änoYpcolanEvwv  xot  EuayT^''«- 
—  2.  Some  words  luive  perli.  I'alli'n  oiil ;  Cr.  Mipzo;  iirop-yiirs-  ■/..  toO  'I<odvvoi.  töv  ö|xoiov  rpoTcov  triv 
üp»v  Tpt'xriv  eivat  e7ti'7»i(iavo(ievt,u. 


111*  V"  a 


im  V  b. 


272  LETTERS  OF  SEVERUS.  [442] 

K^l  "^i.    j^jQjLioj    »^ötj    )löl/    ^<H-lVl;    jLooo;  ^^-^-io  .ouK-/    Kji  .^^i; 

)oi    )_4Öou>^    ^QDa.^J^wA^   jooi    t-^/o    :^.jk^^    K».    ^/    jooi    {jfi^o    :)f.^b.^s^) 
l^foj.    p    .K)S.l;    ^öi    .Ko.)    ^öi   ,3^,^   Jt^U   •.jbvA«  ^^<^oi  yeüK   ryOSLaiS.^ 

wtoKjilf   ^^l   .v^oioSloj        JSwjCSwiol/    »J  0/   ^j   öi^^^^ud  -.loo»   wt-*OI  ot~L*j; 

)jL^£oLb09       0|loK_K^      K.^.ai[.>0     •>  .»^Ol;      j.A.*0^     ^^Ow     oC^     jL^J^Ol^     )  '  r,  V^ 

1.   Ms.  ins.  ^1-12,  app.  deleted. 


Mark.     For  it  happened  that  there  was  an  error  011  thc  part  of  tlie  scribe  so 
tliat  he  clianged  the  letter  by  adding  length  to  it,  and  it  was  thought  that 
the  letter  whicli  reprcsents  '){'  was  '(>',  on  account  of  the  likeness  of  the 
two    letters  ^of  tliat  which   dcuotes   '3'   and   that    which    denotes  '6'.     If 
the  refore  it    is  stated  by  John  that  it  was  the  preparation   of  the  day  of 
unlevened  bread,  and    it  was   about   the   6"'  hour,    and  Pilate  said   to  the 
Jews    ((    Behold!    yonr  king   »',    and  so    on,    let     ihere     be    read   instead 
of '6"''  '3"'',  since  tlie  beginning  of  his  trial  took  place  at  that  time,   and 
in  the  middle  of  the  hour  or  after  it  had  been  completed  they  crncified  him, 
so  that  ihe  result  is  that  they  jiidged  and  crucified  him  at  the  same  hour  »-. 
ir  you  lofik   for  and  find  the  volume  addressed  to  Marinus  about  the  inter- 
prctation    of  these    things,    you    will   find  the    accuracy  of  the   writer   as 
regards  these  matters.     For  cur  pari  we  do  not  wish  to  write  much   on 
these  subjects  in  this  our  letter.     May  the  industry  of  your   holiness   be 
preserved  for  us  mcditaling  011  these  things  and  occupied  with  these  things 
in  priestly  fashion,  and  rousing  u[)  the  glooni  of  our  silence  and  urging  it 
to  speak'. 

I.  .Inliii,  XIX.  l'i.  —    -   Nol  kiKjwM   ecc.    Irom  Sev.    —  8.  A  ürcek  exlriirt  IVuiii   ;i  letler  to  Tli.    of 
('■ei'iiiinnci'a  is  piiMislicil  in  Gramer,  (mI.  in  lip/).  (Uilli..  p.  159. 


[443]  CX.  —  TO  EUGENIA.  27;? 

K^A^rt  an  p  «v>  Qrc^   •^■^j3T\    rSlx-iTa^ja   rd.3iv-Ä';\   ^jx>3jja 


1  1!)  V  1>. 


j.-.^,    jjLiO;    V--^  ^t-^/    •)i|-'    J-"»— i    oöt    JJ)Q-*    '•Q^?    ^^w^a^O    ^;    OOl    )jL3j 

^)j/    p6/    ^-;    );0i    .)-.V^o;    ))SCS.Ji.nV> 

•tTS^Tj-n    ivXina    t^iuAXiai273  I  123  1   b) 

1.  Fruiii  llie  würlv  of  PeltT  agaiii^l  Daiiiiaii.  —  i*.  Ik-re  Ihe  fragmenl  breaks  olT  llirougli  llie  loss  of 
a  Icaf  or  iiiore  in  the  ms. 


CIX.     Ol-    THE     SAME    HOLY    SkVERI  S     EROM    THE    250"'     LETTER    OF    THE 

1^'    BOOK    liETORE     EPISCOPACY,     WMICH     \V\S    ADDRE8SED    TO    TheOGNOSTUS. 

But  now  it  is  time  for  us  to  come  to  the  other  question.     You  say  «  What    JO8-12. 
is  meant  to  be  signified  by  the  phrase  used  by  Isaiah  the  prophet  aboiit  our 
Lord,   that  he  was  seilt  ' to  proclaim  the  acceptable  year  of  the  Lord'' ?  » 
Hut  this  I  say  ■ 

CX.   —  Of   the   holv   Mar  Severls,    i  rom   the  letter  to   Eugema 
THE   deaconess   and   archima.ndritess. 

ff  When  thou  sittest  at  tlie  taltle  of  mighty  nien,  to  diiie  »  (or  «  to  take  a     513-38 
meal  »),  «  consider  tlie  things  set  l)efore  thee  with  intelligence,  and  stretch 
forth   Ihiiie  band  «'.      But  a  mau  will  properly  say  that  mighty  men   are 
certain  wlio  showod   iheniscives  mighty  aiid  prevailed  against  tlie  passions 

1.  Is.,  L.\i,  1,  ü.  —  2.  Heru  llie  ms.  breaks  ulV.  —  3.  Pr.,  .\.\iii,  1,  d. 

PATR.    OR.  —  T.   .XIV.    —   F.    1.  18 


274  LETTERS  OK  SEVERUS.  [444] 

"^^k  0"i\iV»/;   ^^   yt^l    ^1    ^^Ol    ^^   •:•^oOi^;    |KJLsüL3   ).wiJ;)JIjio   )-*VAOJ 

•  |chl\JJ   ^^w«^iaS>   ;a.J:^2  q\  |_ij.i6j  .joCS^    J^^^^— !?   jtCS^o»   jiol^   )J^C^-«; 
);o|\  ojKjk.^^^;    j^lL.    vooiio   "^  1  oo\o    Lv^ol^'s/   ^^»jijool^;   j^oKsio  JJ/ 

K.00/    IjloX^i    .|KIS.^   aJL3oi^\   u>)j      )S>-.)jK^ ■«■■.«  mÖi;   i-*-^  6(lo^ 

1.  Ms.  ljo?Vv  —  2.  Ilaviiig  iiu   photogiMph  uf  s  r".  I  siippls    llic  beginning  nT  llip   title.  —  3.   Ms. 
l;ji>aÄ>/ ;  cf.  ep.  4.  —  4.  Ms.   ^J^-^.— v 


of  sin,  luit  are  mied  by  righteousness,  and  made  their  uwn  members  an  In- 
strument ol'  lliis,  and  give  no  passage  for  any  stränge  and  demoniao 
thoughts  to  creep  into  their  own  souls. 

By  these,  as  by  men  who  have  made  themselvcs  masters  of  the  passions 
of  lusts  and  gained  the  victory  over  them,  -the  talde  of  the  word.of  religion 
is  sct  beforc  the  pious  hearer,  which  urges  not  only  to  frar  God,  bat  also 
strife  against  the  devil  and  again.st  all  the  passions  of  sin. 

This  teaching  one  should  considcr  wilh  iiilcUigenec  and  clothe  oneself  in 
the  benefit  derivcd  from  it,  and  deiight  onesell'  in  its  swoet  and  plcasant 
sustenance. 

öl:{-8  (?).     GXl.     Ol"      TUE      llnl,>       IVlvit       SeVKRUS      I'HOM       THK       LETTER      TO      SiMUS      TUE 

SCH1?<'IAR1US  ',     SlIOVVlNi;     TII\T     THK     lIlVIiXE      lNM..\Tr()N      IX     Ad.\M     LS     Tili:     lliHI  Bj 

SlMHIT,    AND    TUE     rOWKII     WIIICII     M\Ki:s    TUE    sota.    Ol'    M.\N'. 

For  against  lliat  contention   \ve   niiisl   vigorouslv  niak{>  answer,  thal    in 
i.  i:p.  '1. 


[445]  CXI.  —  TO  SIMUS.  275 

yo^  jlo   •.).^'^.^^s.^  |.:^Aa^  yo^s>  )jlj^;   )fiC^^.<J^^   ).jlSlj   |J    :|jdV^;  JjlooI 

)  .A  °>  11    .•  yn «  m  i    )K_iU^/    jlo^öiXD    «s/;    -.V-^-s  ^^    ^o^  )  ..•^>v>    n^..xo  i^^ 

I,  Aililod  in  iiiwrg.  aiid  app.  beluiiying  liere;  bul  see  ii.  :i.  —  2.   JI.s.  ^-  —   :!.  Ilere  follows  :i  iiiaik 
of  rcf. :  biit  ^l»»o»<  (n.  1.)  makes  iio  sense  luTe.  —  4.  Ms.  ^'t-.L 


the  coniposition  or  l'asliioning  oi'  mau  ihc  nitioiial  soul  ul'  man  is  not  creatcü 
bel'ore  the  body,  nor  is  the  body  t'ormcd  befbre  the  soul.  NN'li.y  du  you  drag 
the  teaching  of  the  holy  fathers  which  says  that  the  divine  iuspiration  is 
Ihe  Holy  Spirit,  an  active  aml  operative  l'orce,  and  is  the  power  wiiich  makcs 
the  soul  of  man,  to  an  abominable  objection  by  saying  this,  that  they  who 
say  this  absolutely  and  by  all  means  clearly  hold  tliat  the  body  is  creatcd 
llrst,  and  after  the  formation  is  complete  receives  a  soul,  in  tiiat  the  Holy 
Scripture  says,  «  And  God  created  man  dust  from  the  earth,  and  breathed 
iulo  bis  face  the  brcath  of  life  »  ',  as  if  the  formation  comes  first,  and  tiie 
animation  follows  afterwards,  in  the  second  place,  according  to  the  narrative 
i>f  Scripture?  But  we  shall  not  arrive  at  this  cold  supposition,  if  we  receive 
in  our  raind  that  God  creates,  not  like  some  feeblc  man.  {A  Utile  farther  on.) 
It  would  perhaps  be  possible  for  us  to  adduce  other  testimonies  also  that 
the  human  soul  was  created  by  divine  Inflation;  but  indeed  this  Stands  clear, 
that  the  holy  Cyril  taught  all  of  theni  in  las  writings,  showing  that  the  soul 
of  man  came  into  being  by  divine  Inflation,  and  again  that  we  are  to  under- 

I.  rii'ii..  II.  ',. 


CXII 
V  -I 


276  LETTERS  OF  ÖEVEHUS.  [446J 

..)K_.o»!S>.   )K.».^^aav»  ^io;    wöt  |Icu3l*.^s^  yo^l   ^ol   ^.^^  p  ♦^2l3s.   ^^o( 

Pilo ,.<  >  t  VI  ^o   :)oo<  .  ..Jl■^^^.^   )jö|.aLiii   p   :)K.ja^frOw  v^ix^ll^f^o  );oC^^^^ 


l.  Ms.  "W-  —  2.  Ms.  siiii 


stand  that,  man  having  been  created  and  possessing  a  souI,  the  inflation 
inserted  onlv  spiritual  gifts  and  patterns  of  divine  association. 

And  the  lioly  Basil  in  what  he  wrote  about  the  Holy  Spirit  taiight  as 
foUows  :  «  For,  Avhen  Adam  had  lost  the  grace  derived  from  the  divine  infla- 
tion, Clirist  gave  it  back  again,  when  he  breathed  into  the  face  of  his  disciples 
and  Said,  '  Receive  the  Holy  Spirit'  » '.  And  again  he  said,  «  When  he 
breathed  in  intellect,  he  is  not  another  dilTering  froni  liim  w  iio  breathed  at  the 
beginning,  but  the  same  thnmgb  whoni  he  gave  the  intlatiun,  thcn  giving 
it  with  the  soul,  bnt  now  giving  the  soul  ».  So  niuch  wo  liavc  written  as 
an  abundant  elncidation  of  the  words,  «  Lot  us  niake  man  in  our  image  »'", 
and  of  the  words,  «  breathed  into  his  face  the  breath  of  life  ». 

CXll.     —     Ol      TlIK     FlOLV     Mau    SeVEHUS    IHOM     Till-:     LKTTKlt    TO    Ull.VMlS. 

Tliercfore  in  liie  Old  Testament''  also,  wdien  the  high-priest  was  anointcd, 
iuid  at  his  auoinling  the  sacrifice  of  the  ram  of  perfcctioii  was  offercd,  the 

1.  Dr  Sjiir.  Siiiirlo,  XXXIX  (/*.  (i..    .VXXII.   IS'.i;,,  ;i   InöSr    rihilicili.      I   c-.itiiinl   liiiil     llic    .ihilinri    wlii.li 
)'cill(iw>.         "i.   fieii.,  I,  2(i.  —  3.   Sia6y;xri. 


P 


CXIII 

V  ::  \". 


447]  CXIll.  "  TO  /.AClIAIllAS.  27/ 

^9»    )ojS>v     °>  VnA^     JoOI    );»     jlojL^aiO    loJi^    ^    ^.VoiO    .vOOt-«C^i.    ^Q„»_flo/o 

.)jV— /   vOoC^    jbo    JJOI    ^io   .yoL^il    ).JLCLio   ^*5>^j    oöi   l—oi    ,^;    K^^   "^'^■^'^ 

I.  Ms.  o^-;  lilii  ulihr.i. 


tliumb  of  liis  ri_y,lit  band,  and  tlio  great  toe  of  bis  riglit  foot,  aiul  tbe  lobe  of 
liis  ritjbt  ear  were  anointed  witb  tbe  blood  oltbe  victim  wbicb  was  sacriliced '. 
tbe  type  sigriifying  tbis,  tliat,  if  be  set  bimself  to  perform  rigbt  actions, 
and  if  be  make  great  progress  in  tbem  (for  tbe  band  is  tbe  emblem  of  deeds 
and  of  aotions,  and  tbe  foot  of  effort  and  of  advance  towards  tbe  tbings  tbat 
are  in  front),  lie  will  bave  bis  ears  fall  uf  diviue  announcements  and  reve- 
lations. 

CXIII.   —  Of  thk   hülv   M\u   Severus   fhom   tue  letteu  to   Zaciiarias-. 

God  Said  to  Moses,  «  Giioose  tliee  seveuty  old  men  and  1  will  take  of  tby  öit-s. 
spirit  and  lay  it  npon  tbem  »  \  And  tbe  God  of  all  said  and  diil  tliese  tbings 
l)y  way  of  giving  instruction  and  teacbing  in  tbe  direction  of  bumility  (for 
tbe  gifts  of  tbe  Spirit  are  not  scanty  or  defective),  and  it  was  not  because  he 
took  away  some  of  tbe  spirit  tbat  was  upon  Moses  tbat  be  fiiled  others  wilii 
tbis.  For  tbo  wbole  of  it  was  botb  witb  tbe  recipients  and  witb  bim,  just 
as  one  may  also  see  in  tbe  nature  of  fire.     Wben  a  man  bas  ligbtod  several 


1.  Ex.,  XXIX.  22.  20.  —  2.  This  may  be  eillici'  llie  biogi-apher  ul'  Sev.   or  Z.  of  rdu-iiiin  (S.  L., 
IV,  1).  —  3.  Num.,  XI,  le,  17. 


CXIV 

V  158  I" 

(I  40  v"  b). 


27.S  LKTTEHS  OK  SKVERUS.  [448] 

^a!^;/   |l>^m    )<)^:>öJ^  l;]^^"^  y^   ^^  V"*-^  t^  .)),^:ieCS.   K^l   jiaj;  )j„o 

f..fiQ-2i^;  oib^^l).^o   «^s^  ^^  V-*-^  t^  .)^>K^;  ^6i  -.looi  ).wJS.aeL^  ).m3a^  ^; 
oöi  j-k-^aA;  ^^.^^  vA^^vlt  )  ö  «\).^  •Ijot-o.]^  v^ix^^o/    Iql^   ^  ){iPov>i; 

^^..^oo   :)aJS.ji;o]l    öi.«^euSjLj    )^2^:»o.jl:>o  |...,^i^2i>.;    jooi   ^-Ki.  v-»^  P 

•  .OOOI  ^j>.ii.>:<ii>o  )!<^?   vP-*^  |j»jl^ä^  )ooi   ^^jl^oo  .""^j-o)^  )..  1 1\  oi^  )ooi 
oöio  ..^oJ^Jiio/;    )K>).j,iCL3  VtA  .)jL3oi    jooi    y.al2  ^.^JSoi;   Jjt-s»-^  t—  oöu^ 

1.  M-.  Olli,  o-  —  :i.   Ms.  um.  <. 


torches  from  one  torch',  lie  has  not  diminisheil  tlie  one,  and  yet  lias  from 
it  caused  many  to  be  in  equal  honour.  For  tlie  grace  tliat  was  upon  Moses 
appeared  as  it  were  to  be  darkened  by  the  fact  that  tlie  seventy  shared  in 
the  saine  lionour  and  propliesied  in  tbe  Spirit.  But  this  type  was  fuliilletl 
by  tlie  future;  tbr,  wlien  alter  tlic  coniing  of  tlie  Only  one  in  the  flesh  tlie 
Spirit  was  ponred  out,  the  grace  *hat  was  upon  Moses  was  darkened,  and 
the  fire  of  the  torch  of  the  law,  when  brought  near  to  the  gospel,  is  extin- 
u-iiislied  bv  the  iill-brilliant  ravs  of  the  Sun  of  ri^hteousness. 

CXIV.   —  Of  tuk   holy   Mah   Skvkrus   vrom   thk   i.inrKit   m   Mitii.\el;s -. 

r.i<t-:!8.  When  he  was  about  to  deliver  Jerusalem  to  utter  destruction  on  acoount 

of  the  abundance  of  evil  things  that  were  done  in  it,  and  show^ed  the  prophct 
Ezekiel  the  form  that  such  wrath  was  to  take,-  and  sent  forth  the  angels 
wlio   performed  this  olTice,    one    executor  of    these    things    he  ct>mmanded 

1.  ).0(iijri8»..  —  2.   S.  L.,  p.   1.">S.  S72.  ÜTI',.  37'.l. 


\M]  CXIV.  —    TO  MlTRAKl'S.  279 

^OÜ^S    "^Ok    .•^^■■Q.J;N.^O     ^«.— jl^OOj     vQJÖl     )^-=^\^?     U^^     ^-^■=>    "^'^-^        }^'l 

yOJÖI  ^*;    loA  .o,Ja   «is.-;    {jl-^js  ^o  .)-.»aia,^  Q^^^   ).jLl\o   j-iLcoiso 
..OVJt    .>^>J     ).*^'»-ß    ^^^;      \^-?    -0<^    ♦sQ.iV^'-''     i'     1^/     vO<H-^i>^    voot^     K^/j 

I  v>  «  Ti  cp).a   )jl-.jl^  0001   ^*ieu.V^    ^^^^7   ^-^Ji^W    )o®<    ^-/?    .!-Q-*-io   );o« 
.•0001    .    -      -°"    Koi    |jkt.^^;o   jJwai-ot;    )Kjo;    «..IIs/     ^''^i^o    .jlajois    laju*^ 

VOO^X    JOO»    y£>if     l-LDOl;     vQ-JÖl    ^-iO    .-1.-10».     yO^JuiU     vOOUiOj     .•jjLIULA.iä    vQJOt 

♦yooiiio   ^i.^».   jj  i;    o6«  |.Ju..t.ja  ^flaic^o  ).ia-*a^\   yO^asKjo  .-jo»!^    lo^ 


1,  iis.  \Ll.  —  2.  xts.  ^a)o^>-  —  :i.  Ms.^ji^w-  —4.  Ms.  om.  {I  ins. 


thus  :  «  Pass  tlirough  the  midst  of  Jerusalem,  and  give  forth  a  mark  on 
the  foreheads  of  the  men  who  groan  and  are  distressed,  on  account  ol'  all 
the  unlawt'ul  acts  tliat  have  heen  done  vvithin  her  » ;  and  to  the  others  he 
Said,  «  Go  after  him  and  destroy  and  spare  not;  and  have  no  mercy  on  old 
man  and  on  young  man  and  virgins;  and  tlie  old  men  and  the  women  slay 
utterly;  and  begin  with  my  holy  ones;  but  those  that  have  the  mark  upon 
them  approach  not  »'.  The  expression,  'begin  with  my  holy  ones'  shows' 
this,  that  there  were  men  who  were  very  proud  of  the  garb  '  ol"  the  high- 
priesthood,  and  on  account  of  the  place  of  the  temple  and  the  sanctuary 
were  much  puiTed  up,  but  were  devoid  of  good  deeds  '' ;  and  therefore  he 
teils  the  tormenting  angels  to  make  a  beginning  willi  those  who  ought  to 
have  conducted  themselves  in  such  a  way  as  to  be  able  to  Stretch  out  their 
liands  to  God  on  behalf  of  others  also  who  sin,  and  restrain  the  threat  and 
the  punishment  impending  over  them.  ' 

I.  Ez.,  IX,  'i-6.  —  2.  Tlie  rest  of  tlie  exti'acl,  is  puljüslied  in  Greek  with  Ihe  lioading  S.  ävTtoxe'w; 
in  8.  V.  N.  C,  IX,  738.  —  3.  oxnH^*-  —  ''•  ''•'•  '"^-  "•  '''*''  ävavTtwv  EpyäTai.  —  ."■.  An  extract  IVuiii  n 
leller  to  Mitras  itpwteOwv  is  pubüshed  in  Greek  in  Gramer,  (Utt.  in  Act.  Apnsl.,  p.  202. 


•280 


LEITERS  OK  SEVKRUS. 


[450] 


cxv 

^■  226  v° 

(1 105  r  a). 


oJ, 


Ajir^\*r^  i\<^^'^  rcf^i^rsf  ^  «^rcfnardito  ^\^-:\ 


)>.Lu  jooi    ^o^o    ^^o^;   ^tJlo;   ^-«^ot    j-X^^^   ^D   :|.^^J    oöi   ^^    1-^^^/   ^l 

^^  .'lo)-3«  ).yf.^o.\  jjLsVo-o  yO  fi  m  I  OÖI  )>X-3)-3  Jooi  o'Ks  jLxsoi  ^  Jooi  v^/ 
.I^Q^M.^  JLi«.;i^o/;  vooila^,><=v>,\  ..).,^\^j  ^*»  >^6^  .).,^^ioo  )>.-^  l-ioi. 
..V^OuS^ciJ  K^}f^.^s^  jLioü^o  :;a^|j  jli/j  JLjl-m  JV-b^^Q-d  oj/;  ooi.j/  t"^,^^  ^l 
o6i  oa^/  ^/o   );oi    ^^^:m  .oi^  ,ol^'  ) l^s..Of.^^K.ffi.^  JJ    jlaivi^t.^o  \^U> 


ub-jf_/    ^    .jooi    y^l    jaLcJ«    jooi    \.^f'    oC^^^    )-i>)-s«    )ic 


fS    -U' 


^j/;    )t-30l    Iql^    ^3   "^.ti-SOI    ^f^    .^X,^^^    K.aSo/     wOJi^O    -.wC^t    jLaii^ 

.•^^«^>^'o  yiKji;;^«  JIS^ülsj  y.ni\  ts^l  )oou«  x:*i^/  ^^^^-X.«  -.^J^ociaU/  |joi 


cxv. 


Of   Mar  Skvebis,    from   tmk   letter  to   IIi:rvclf\na '. 


ji'.i- 


But  Isaiah  ■  also  the  prophet,  beholding-  bet'oreliand  with  foresemng  eyes 
the  holy  Order  of  the  monks,  who  take  upon  theinselves  the  voluntary 
distresses  for  the  sake  of  the  law  ol'  the  Lord,  said  that  their  trihulation  was 
offered  to  God  in  place  of  sacrifices  and  oll'erings,  in  tliat  he  wrute  thus  : 
«  At  that  tirae  there  sliall  come  up  oiTerings  to  the  Lord  of  S'abaoth  from  a 
people  distressed  and  plncked»''.  But  the  word  'plucked'''  shows  the' 
abundance  of  the  distresses;  for,  if  one  grasp  the  hair  of  a  man's  head,  and 
pluck  this  out  by  force,  one  causes  him  intolerable  pain  and  injurv.  \^'here- 
l'ore  also  the  great  Job  too,  when  he  wished  to  shuw  the  abundance  of  his 
own  pains,  said,  «  Ilaving  grasped  mc  by  my  locks  he  tore  »  (or  «  plucked  ») 
«  me  »  ■'.  Accordingly  therefore,  since  you  have  bccn  marked  for  such  a  life, 
you  ought  to  liave  souls  ready  aiid  prepared  for  every  trial  that  is  thought 
to  be  hard. 


1.  Deaconess  aiul  archiinaiuliilcss  (S.  L.,  |i.  21'i,  21.")).  —  2.  This  pas>at,'e  lo  •  ilistresses'  (1.8)  is 
published  in  Greek  in  8.  V.  N.  C,  IX,  729;  bnl  Ihe  wurds  fi'om  'in  tlial'  lo  the  end  (if  Ihc  cilation 
liiHuwing  ai'p  Ihei'e  omitted,  and  llie  lexl  is  therebv  renderod  meaniiiijlcss.  —  :!.  Is.,  xviii.  T.  —  'i.  Hoad 
llii'ii'lore  TETiXfjiEvou  lor  TeTi(j.ir)(i£vo'j  in  the  Gi'eek.  —  .'>.  Job,  xvi,  13. 


L451]  CXVI.  —  TO  JOHN.  THKOÜOÜi;,  AM)  ,ln||\.  281 


alj3':\äj3  J.3j3cvl:\  r^^cu3ivÄ.in  ^  'rsTnar^Äj  rS^aj3T\         cxvi 


♦;'cni>äi>3  ^^n^  niva  Qoa^'njiaaÄJr^":\ 


(XXVII) 

c;  r.fi  r  b. 

M  VJ  i"  b. 


jJ/  -.o^K..  od>M  ^^  jJo  .«oia^,«  yooC^  Q^  .jJ/  .o.^Ks«   ^/  ^olo;  jijt-3; 

1.  Eraseil  in  G.  —  i.  (\  a\ooyo,   M  a^oßmao.  _  ;;,    ]\|    a^.  _  \_  i\[    ^M.a.^L;.    _  r,.   M    u»o;^3^. 


CXVI.     (XXVII)     Ol      TUE     HÜLV    SeVEHVS     I-KOJI     tue     TRE.VTISE    AGAINST     THE 

CoiMciL.s'   OF  Alexander,  aftek  its  two   parts  (?).  -  ,' (xxvji) 

(7''/  .lohn,    'riicddarc.    und  .lulin)". 

But  he'  says  concerniiig  wliat  is  wrilteii  111  .Matthew,  »   .Many  Ijodies  ol"    5ii)-38. 
tlie  saints  who  siept  arose  »'  :  «  For,  if'many',    it  is  piain  tliat  all  did  not; 
and,  if  'saints',  it  is  beyond  controversy  that  those  of  wicked  men  and  men 
who  died  in  sins  did  not  also  rise  ». 

(And  a  littlc  farther  on.)  For  this  also  is  the  reason  for  which  he  said 
that  they  'appeared  to  many' ',  to  show  the  object  for  wliieh  they  rose, 
and  through  a  thing  that  is  manifest  to  make  known  something  that  is  not 
manifest,  whom  Christ's  descentinto  Sheol  henefited,  viz.  the  saints  who  had 
aiready  purified  their  soul.  For,  wlien  lie  weiit  thither,  he  made  procla- 
raation  to  the  spirits  in  prison  also  who  liad  aforetime  becn  disobedient 
according  to  the  Statement  of  the  apostle  Peter^  And  to  all  alike  he  ap- 
peared, having  broken  gates  of  bronze  and  shattered  bars'  of  iron  as  it 
written".  I>u(  all  did  not  know  him,  nor  bcnefit  by  liis  appearance,  but  those 

1.  xwäixi'/./oi.  —  ■>.  This  exlract  escaped  ray  notioe  tili  after  tlie  appearance  of' l'asc.  1 ;  see  ep.  27 
—  3.  Possibly  Ifiis  is  Sev.,  not  Ale.xander,  and  tlie  sentence  tho  \vorl\  nf  the  Compiler.  —  4.  Matlh., 
.\XV1I,  .^2.  —  .-).  Ihid.  53.—  6.  I  Pol..  in,    11).  2ll.  —  7.  nox>oi  —  8..Ps.  nvi,  If). 


(.ETTKliS  OK  SEVEHUS.  [452] 

"'^..A^^  fS  GL^  sS/;  ^^d  ,Omm  Krf|j)j;  ^.iJ^/  ;a<,>^>.3  ycuoi 
'.■\t^-^l  iN^o  •>o^^  0004  0  i>n.ot  yfno^JLS  •.yooi^  ^jx^it/  JV-CQ-^^;  ).X^  0001 
oK^^;  ^wJbyOi  yooi^s  c^o  :|.<M^«.^  >a^  ^t-*ot  a^O-o  yooi^  ^«  ol^« 
jj/    :jV3/o  ^)-m1/   K^)L.aA  yooi^aL^  001  ^/o  :^CL«.x^t   oilK^^^^^  >  v>  ot,K^ 

•.Oiyi  .010     ^OtO^«^      j^O^^^O     :^V^/;     ^l     yOOULSü     Ql^C^'i     O^^A«      yCUÖl 

y^l  (H^jio/  ^  :j»Mv3  ^'^«^j   )^.^}.:>Q-5  jN^ötS^  ''^S^-ieiio  oöj  ^  ^).£q_.v^».^ 
yj  •:*)aäoi    ^o'io    ^    v*K_/    sSiÄo/j   ^-<^oi^   -.'^otioi./    |Ka...a\    ).-q.ji;  ^aö 

J.io;Kj   >s/;   ^/  :\j'y^l   Ju/    KwO  0/    ))_-*  )jLS^s;.ietoo  jJ  ®|j)V;   oöi   :J;o».äo 
.-6^3   Q^   »-^^   ^^    "^^    :)Ka-.aio   )JSw^;l  ^oiw   jjoio  rowLÄJ   "^^.io   V^Jjo 

1.  M  ;aLUf.  _  2.  M  uiDa.;tt^;^.  —  ;{.  M  »^-  —  '1.  M  ^t>^-  —  5.  M  ota-.  _  b.  m  hv/  fi,|-  h|V.  — 
7.  G  maig.  »Äi  ,.3 '^»tt»»^^©  .|l.tt>;m3tXM3  ).i.;ll  y^jLo  |^£Lai.  |l.t^».io.  —  s.  m  om.  o-  —  9.  M  >ä<u^j^;. 
Tliis  passage  lu  »-0;=  (p.  4.")'i  1. 'J)  i^  [niblislied  with  \A\i.  translatioii  in  Land,  Anecd.  Syr.,  I,  |ir(]|..  :i-'.  f:; 
(Irom  M  onh),  and  In  l^::-»  (p.'i53  1.;»)  wilh  Engl,  (ransladunin  Liglitlnot,  Apiislnlir  I'allicrx.  U.  1.  p.iii. 


only  wlio  lived  uprightly,  wlio  also,  if  he  liad  appeared  to  them  while  tliov 
were  still  living  the  lifo  in  tlie  llesli  woidd  eertainly '  liave  helieved  ou  liim. 
{And  lower  (louni.)  But  that  all  did  not  rise  a  tliat  time  with  Christ,  nor 
all  wlio  had  died  henefit  by  his  descent  into  Sheol,  altiiough  he  iiimself 
appeared  and  made  proclamation  to  all  alike,  hut  tliose  who  had  already 
purified  their  soul  as  \ve  liave  said,  and  therefore  kuew  hini  and  helievod, 
Gregor}'  the  Theologian  in  the  sermon  on  the  Passover  lianded  down,  al'tiT 
expanding  the  question  as  is  proper  in  what  he  added,  writing  thus"  :  «  If 
he  go  down  to  Sheol  go  down  with  him.  Ivnow  the  niysteries  there,  what 
is  the  economy  of  the  double  descent%  what  the  principle.  Does  he  simply 
save  all  by  appearing,  or  there  also  those  who  believe'?  »  And  Ignatius 
the  truly  God-clad  and  martyr,  who,  or  some  other  man^  saw  inell'able 
mvsteries,  so  that  he  was  even  carei'ul  to  say  of  himself,  and  this  with 
humble  mind,  «  For  1  also  in  that  I  am  liound  and  am  able  to  understand 

1.  navTu;.  —  2.  'l'liis  extracl  and  the  2"'  Irom  Ignatius  are  editcd  in  (ir.  vvilli  heading  Ssbripoj  in 
Cratner,  Cut.  in  Epp.  Calli..  p.  07  (Lightfoot  Apost.  Fathers,  II,  i.  178);  but  what  precedes  and  foUows. 
thougli  simllai-  lo  nur  l<'xl,  dill'eis  widely  from  it.  —  :i.  Marg.  "  He  calls  'the  double  descent'  to  caitli 
in  the  Incarnaliun,  and  to  Sheol  through  llie  sonl  ".  —  4.  Or.  xiv,  24.  —  5.  I  cannul  rendor  Ihi;; 
oiherivise  (see  LighU'ool,  p.  192). 


,453]  CXVI.   —    l'O  J()H\,  TIIKODOUK,  AND  .lOII.X.  2S:i 

"^-^.-^    Pilo  ^ « ^    ^^    >  ...  g<iK:bo    Y^    :aa;U/o    |;otS.^k.^    ta^^    )  . .  ...li.v» 

oöi;    ji.*~w«    ;a^Jb<>2  )«iajL^  q-.j^1/o  :ci>o  o  yOCuV^^     ^^  ))-^^^^^?  ^-^<^ 
)^s_;:^la\o  t--^,^  )a^  );oi^  ■■■\t^i~i  st^o  •:*)-i)j  ).i>.»a3;  |,^aw.^  .■),.^>o/  yooü^ai^ 

1.  ]\I  Olli.  (J.  —  2.  M  i-~^l-  —  A.  In  red,  as  il'  iiilrdilmiiig  a  iicw  ixlracl  insleail  of  a  iiew  cilalion.  — 
'i.    M  r^l-  —  .">.   M   iii>.  oooi.  —  (j.  G  a^oi.   —  7.  M   ^-m.  —  ,s.  (;  o'oi- 


tlie  lieavenly  tliiiigs  and  tlie  angelic  locations,  and  the  princely  companies,, 
visible  and  again  invisible,  am  not  tliereby  a  disciple  »',  in  writing  to  those 
at  Magnesia  said  thus  :  «  For  tlie  divine  prophets  lived  in  Jesus  Christ; 
therefore  also  they  were  persecuted,  being  inspired  by  bis  grace  in  Order 
that  the  incredulous  might  be  persuaded  that  there  is  one  God  who 
revealed  liimself  through  Jesus  Christ  bis  Son  »  ;  and  a  little  further  on  : 
«  llow  shall  we  able  to  live  without  him?  wliom  the  prophets  also,  being 
liis  disciples  in  the  spirit,  expected  as  a  teacher,  and  therefore  he  whom  they 
rigbtly  awaited,  when  he  came,  raised  them  from  the  place  of  the  dead  »-. 
You  see  that  those  who  like  the  prophets  lived  in  Jesus  Clirist,  that  is  in 
justice  and  saintly  deeds,  benefited  Jjy  our  Saviour's  descent  into  Sheol; 
many  of  whose  bodies  arose,  and  appeared  for  the  confirmation  only  of  the 
power  of  him  who  went  down  into  the  lower  parts  of  the  earth  as  I  said,  not 
to  give  the  recompense  of  the  resurrection  that  is  promised  to  all  together, 
on  the  day  of  the  righteous  recompensing. 

[And  loaer  dorcn.)     «  For  to  this  end  it  was  preached  to  the  dead  also,  that 

I.  Ad  Troll..   V.  —  2.  .4f/  Magn..   viil,   ix. 


(\  :,i;  \"  b 


i;\vji 

G  57  V"  a 
M  'j4  1"  a. 


r.l'j-:tH. 


284  LETTERS  OK  SKVERUS.  [454J 

)iaJV-3k>wtoo-d  ^^K^^«  ^rfi^^jJo  ,K^)t_JSs^  )jL^wJS>  JJ/  -.j-A^V))^  f^^^  °^ 
J^jjLi/  ,vocxji.aü  ^'io.  )Lx-j  i)^  ^  -.^cuotJ  yooi^  v^?*?  ••v^-"^^'^®/  f'y-^^ 
>ooul2uj    ^.<i^^.^o    .^4^jx^.jl:m    )la.3^1;    jl^ä>«^o   ..  « >!»;    jv^co-a^o    ^«.n^LV^ 

y-ä  sju/;  y^l  ■.^'<;  ojoi  -.1*  1  Vi^  y^l  ym  y^  ^-^  yOJuilKj;  U-^^l 
^a_i"n     '  rClj3jJLflüLi>xaacn    ^In    '/r^nardto     ^dx-.'^J3•a     caL"n 

1.  M.  v^-1j-  —  i.  M  sOUil^J»-  —  :t.  Krased  in  G.  —  4.  G  vO'''*fr*»^^^ow  M  Uy^^^ixti^om. 


they  may  be  jiidyed  in  llie  llesli  as  meii,  Imt  live  in  GoJ  in  tlie  spirit  »'. 
For  it  was  not  lo  lln'  just,  Iml  cliiel'ly  to  sinners  and  lliose  sunk  in  trans- 
gression  that  tlio  gospel  was  proclaimed,  that  lliey  mit;ht  judge  themselves, 
iiumanly  publishing  a  sentence  against  themselves  and  judging  the  llcsIi, 
and  liringing  llieir  soul  into  subjection  by  works  of  repentance  aud  urging 
it  to  escape  from  llic  divine  judgment,  since  there  is  also  fear  ol'  falling  into 
the  hands  of  llic  living  God',  in  order  that  they  niight  iie  jndged  in  the  flesh 
as  men  (that  is,  that  a  man  in  inercy  on  bis  soul  niight  judge  himscU),  but 
live  in  God  in  Ihc  spirit. 

CXVII.    --     Ol      THI,     S.\Mh:     11(11,1     SkNKMI  S,    I  Itd.M     THK     II  1  l'd  M  KSTl  K  \     TO     CaKSMU.V 
THE     HVI'ATISSA,    I  li(i\l    Tili;   1"'     lUKiK     IHOM     TUK    20"'     llYPOMNESTl  KON '',   Sl'KVKlX; 

ABOUT    Till-:     DEl'AltTKn. 

Bot  they  are  conscions  of  Services  and  prayers,  and  especially  thosc  that 
are  made  over  thi'  bloodloss  sacrifice  on  behalf  of  their  life;  and  assuredlj' 

1.  I  Püt.,  IV,  li.  —  -l.  lieb.,  X,   Hl.  —  :J.  Gf.  op.  .')5.  The   I-'   book    piMli.  mean.s  IIip  I"  bonk  of 
lotlei's  aflel'  episcopacy;  olherwise  \ve  musl.suppose  an  inüidinale  number  uf  liytomtiosUka. 


[455]  CXVII.  —  TO  CAESARIA.  285 

.   iV"»»     ^-*^oi     Nk^/j    t-"~^    )L:Li;    -V?^^     ^     jloslajL^o     ~)K_Di>^     •■"hiö/o 

).io^    JLioA    ^ioo  ^^si^    ^io    )-:i>^ji    ^io    |ips.\    ^\.Kji/»    oö»    "^  ).ai3Q.^ 
)~^;    jj;     l^^'M^?    t^    ^,<^-:>a..«.lfl;     yOJOiJ^    ).i  «vi«  Vi     t-i^^v      )\-yi>o    .|.jl^q..«.\ 

^^oi   ^äo  ^t^o  J^/;   :V^)-';    J^.-«^Äaiaj    ch.-K_,/    ^;    }i    ..  .»  i'n   ))^sJ1o;jo 

♦"*«  i^  tn\;      vQ..Q.<-^ m  i  vi °>ooi   )joi;   o<.i^   -.liol-aD   )Liu*t"^;   Oi^; 
K^jL^a-O.^;    vOJcn   jJL^wJ^    ^'<>^'>'    )-ai*;;o   .^>;    jj  /  .JJL^S^J^   Jj:^.-«.o   -.^^^ 

1.  G  sing.  —  -J.    M  pl.  —3.    1[   U>»3a^.    _   ',.  y\   ^aa*gjiai.5ott3o«-  —  5.   Mart;.    ^^^*»    |l.al^ol■^lÄa^ 


some  consolation  results  to  them  in  proportion  to  tho  measure  of  euch  man' 
character.  And  they  are  conscious  too  of  alms  given  to  the  poor  on  their 
behalf;  for  they  also  are  a  rational  sacrifice  as  Paul  teaches  this  and  says, 
«  To  give  alms  and  to  impart  forget  not;  Ibr  such  sacrifices  please  God  »'. 
For  that  those  who  have  fallen  asleep  in  Christ  are  conscious  of  these  things 
the  ritual  also  which  was  iianded  down  to  the  churches  froni  of  old  b\-  the 
apostles  and  from  the  beginning  to  the  present  day  clearly  witnesses :  for 
the  deacon  makesproclamation  to  those  who  are  standing  while  tlic  MckkIIcss 
sacrilice  is  being  ofFered  that  they  are  to  make  supplication  on  behalf  of 
those  who  have  fallen  asleep,  and  on  beiialf  of  those  on  whose  behalf  they 
are  making  commemorations  and  alms.  liut  it  is  not  lawfid  for  us  to  say 
that  any  of  the  things  enjoined  in  the  holy  churches  is  useless  or  vain. 

Of  the  samc  holy  Scvcrus,  from  the  sante  20'"  hypoiniiestikoti. 

F'rom  the  God-inspired  Scripture  we  learn  that  in  the  rcsurrection  both 
the  just  shall  see  the  just  and  the  sinners  the   sinners;   but   the  just  also 

I.  llel).,  xiri.  10. 


G  57  V  I). 


G  57  V"  b. 
M  44  r  a. 


286  LETTERS  OF  SEVERUS.  ttöG] 

\.io{o  .   ).^:;.ia  ^atija^JSoo;   -.01^0.^1/   yOO|.x^;   ^^«^oi  )j)ü^   ^-»V-«-^  ).A^oi 
)jLX)a.i^j»;    ^l   ^^oio  .OL^^^J   l^^"-^  X«^^/   ^  \;^i->  ^t->oio  -.{loJi^olK^eLa 

jL^oo^^  ^'^t-!    -IV^i  U><^-A'f^    K^-^ii^^    p    .j-.o-^io    jfcoajL-.;    JK-^L-Ka 

yOJÖi;   j^OiV^  '^■a-ogüS,  .-jK^i   |_>b^D0(43.^   \-^-'])  yooAJ  ^«-»oi  .yO-i/    vm \ lo 

I,  M  i"-:--^-  -  i.  G  >*- 


shall  See  the  sinners  wlio  liave  conductcd  themselves  in  a  manner  opposite 
to  their  own  being  sent  to  the  endless  torments,  and  the  sinners  also  shall 
ujaze  from  afar  at  the  righteons  who  have  been  injured  by  them  enjoying 
pleasures.  And  this  is  a  kind  oF  punishraent  which  they  will  bear  in 
addition  to  their  torments  in  the  pains,  that  of  being  tormented  by  remorse, 
and  then  they  will  know  from  what  good  things  they  have  lallen.  These 
things  the  Lord  taught  us  in  the  gospel  as  in  an  image  and  lype  deli- 
neated  beforehand,  by  means  ol'  the  parable  ot'  Lazarus  and  the  rieh 
man.  Lazarus,  having  been  juslilled  by  endurance  in  the  distresses  of 
povcrty,  was  known  bv  righteous  Abraliam,  and  was  resting  in  hisbosom; 
and  the  rieh  man  also  when  judgmiMit  was  being  exacted  l'rom  him  for 
bis  sins,  and  bis  mercilessness  towards  Lazarus,  whilc  he  Mas  in  the 
flame  that  is  not  quenched,  from  afar  saw  and  knew  Lazarus.  This  the 
Book  of  \\lsdom  also  shows,  in  lliat  it  rlcarly  depicts  the  wicked  as  knowing 
on  the  dav  of  judgment  the  just  who  have  been  set  at  naught  and  evil 
entreated  by  thom;  and  it  speaks  ihus  :  "  And  they  shall  come  to  pereeption 
of  their  sins  in  fear;  aud  their  iniquity  shall  stand  up  against  them  and 
reprove  them.  Then  shall  the  just  man  stand  up  with  great  boldness  against 
the  face  of  those  who  alllicl-ed  him  and  spnrned  his  lajiour.      Thcv  shall  see 


[457]  CXVIl.  -  TO  CAKSARIA.  287 

yOioiKjO     .)t^_Äjt_0      jKiSw«^      V^^'^^O      \0>-*J      .OlLoJJ      OiO^O      v^OlOj.'^J 

va^xjlKj    )L«OM    |l,o«.^j.^o   -.yOOiJLajLä   ^^ol    p    yopojjo    .ouä»q3;    Hqjs»»» 

)_JL.al./  .\-^*^  oilcLiaAo  .^-J_aLjL^  ji.a-.^A  .v-oiä^->A  .  )j:^^ji  ^  jooi 
J.-*;©/  ^  )i/  y^A«,,\^  .oiioi-,^  öuts^/  jJL.^  ^joiwo  JoiSs;  f  -  Y  ^  ^  ^-n  »  ,J  / 
0«.-^-./  yOOiK^^Ooj  yOJCi  '^^aot  )oi  .^  --*io,/  JJ  |lQua-,;j;  jjotojo  .ji^A; 
1-.»-«/    ^^0Q-.-3    -.l-ia-^V    );f-:;C^    0001    ).j^/;o    |Kjl*^    jlQ.ia-.w^   ^    -•jK^io 

vQJot    ij^-äo^    LiöojJ    .^^j    ,_-:^ot    .^-M^jLio    ^3oi    ^-/;    ).:J.j;-ij    *    )^V^ 

1.  G  Olli.  ©■  —  2.  (1  siiia;.  —  .'f.   II    «^«a«.  ' 


and  hc  troubled  witli  sore  fear,  aad  tliey  sliall  he  amazed  at  tlie  greatiiess 
oC  bis  salvation.  And  repenting  in  their  soul  tliey  shall  sav,  and  in  allliction 
of  spirit  they  shall  groan  and  say,  'This  was  he  who  was  then  tu  ns  fools 
ibr  a  derision  and  a  parable  and  a  reproach.  His  lue  we  counted  iblly, 
and  his  death  contemptible.  llow  is  it  that  he  hath  been  counted  among  the 
sons  of  God  and  his  inheritancc  is  with  the  saints?  Did  we  then  err  from 
the  way  of  truth,  and  did  llie  light  of  justice  not  shine  upon  us?'  »'  Lo! 
therefore  they  of  whom  we  speak,  who  were  friends  to  one  another  with  the 
evil  frii'ndship  tiiat  is  of  perditioii.  on  the  last  day  at  the  judgment  shall 
recognise  one  another,  and  the  just  man,  whom  in  this  world  they  senselessly 
set  at  naught  and  derided,  they  shall  see  to  have  been  counted  among  the 
sons  of  God  and  to  be  receivinginheritance  with  the  saints;  and  so  thereaftcr 
the}-  shall  be  separated,  tiie  one  party  to  the  outer  darkness  as  it  is  writtcn-, 
or  to  the  fire  that  is  not  quenched,  or  to  the  gnashing  of  teetli  and  to  the 
weeping  and  to  the  worm  tJiat  undyingly  torments,  and  to  judgments  that 

arc  sent  in  such  forms,  and  the  otlier  lo  the  blessed  abodes  in  the  kiuffdom 

o 

of  heaven.     For  the  words  «  Let  the  wicked  man  be  taken  away  that  he  see 
not  the  glory  of  the  Lord  » '  are  spoken  witli  this  meaning,  that  he  shall  not 

I.  Sap..  IV.  i>ii  —  V.  li.  —  -J.  Miillli..  \i[i.  1-J:  \xii,  1:i;  \xv,  :!ii.  —  :i.  Ls..   xxxvi.  lo. 


,0  ''   JS  r"  :i. 


288  LETTKRS  OF  SRVERUS.  [4581 

yOjoi     j^L./     ^^o    .•\..aJiif    ^« vi'm  •>^oo     )K„^o  '»»l     )^!..)..5;     v.ooC^    )~*-^^ 

^Ö|0  l^tO^O  •.).l  .  mi  •>>    joOiJO    ySlo^^jL^f    ^öi  «2l^^    ji-'^;    ^6i^    Ot.^aJD;    JLsKjlb^ 
^^!iwJ_»_D)-«   .>Q^Ji»o/j    jKji.^^-»    )>-— lo   .•vQ_.01,    ^    )-iV^     >^V-^    UV*-^/    1-*°t^? 

oil^so  ,>CLS...k>.    ^^1  {»oolo   •t'OiJLXS    oC^oo     ioil    ^~>ol    ■,\^^   \jmI    .^^ooi 

ts.^)--.!^^  •.^f*'^!    J— :L-..^  vOOt.<>..a.» jl^J^    ov^jl/    K_»)j)j)«    vOJÖi    ^.«k^^f 
^„fcjöi    ».^^^    '«^:*5?    r:^   T""^  '^^    \oo\.^    joaLio    ^    ..^-i.).io    )^jlj    )-..^a./ 

Iäi^  <."i-i\  ^""■'■^  i»i-3o  ■,   ^»•a--^^^^  Miii't;.  —  'i.  ^1  tt»*»?- 


sharc  in  tlie  glory  oftlie  Lord  tliut  is  given  to  liis  just  ones.  Tliough'  they 
sliall  not  come  to  judginent  nor  stand  before  the  judgment-seat-  of  Christ 
according  to  wliat  is  stated  l)y  the  psalmist  :  «  Thcrefore  the  wicked  shall 
not  stand  in  judgment  »^  yet  still  they  will  be  aware  what  glory  the  just 
are  enjoying,  and  of  wliat  they  themselves  havc  hcen  deprived  on  accounl  of 
their  unbelief,  in  order  tliat  tliey  may  bc  tormented  by  this  also.  'I1uü  it  is 
tlie  uustom  of  Scripture  to  usc  the  exprcssion  'see'  in  place  of  'siiare'  or 
'have  experiencc'  is  made  known  l)V  that  which  is  stated  by  David  also, 
«  May  the  Lord  bless  tlice  out  of  Zion,  and  mayest  tliou  look  upon  the  good 
things  of  Jerusalem  »  '.  And  Ezekiel  the  prophet  shows  that  the  grievons 
tyrants  of  the  ditl'erent  peoples  and  liie  soldiers  with  tlieni,  who  did  cvil 
with  one  another  and  armed  ihemselves  in  sins,  sliall  also  be  together  in 
the  eternal  tormenls;  for  he  said,  «  There  is  Assyria,  and  all  bis  coneourse  »; 
and  again,  «  There  is  Rlani  and  all  his  host  » ;  and  furthcr  on,  «  There  werc 
given  Mosbach  and  Thidiel,  aud  all  their  host  )>;'.  I>nt  that  those  who  have 
lived  uprightly  will   know  those  wliorn  they  love    in  the   futurc   lifc  Isaiali 

1.  Marg.  '\i'i  y  a[il   iiili>r|irrliili(]ir.     -  -i.   ßr,|w.  —  ■>.   I's.   i.    ■"■.         i.   IS.   i:.\.\vii,  ...        ■>.    1./..  \,\xii, 
22,  2'j,  26. 


[459]  CXVIl.  —  TO  CARSARIA.  280 

.fj^>\\.a;  jL*.M  OiS^  ^^^o  .-).^fJ3^o  jlocL.«  '^\  .-jJLw.  ^^olOo\  oaISs^I/« 
j^^sJ./  ^^1  .jjLOcx  .V-^  po/  -jL./  «oioK-./  )loä-  Kl^w^siß  V*^  )ia*- 
.ly^l  jJ  ,^o(JL^  )^^o  t-^  ' )  I .  I  VI  -»  .);t-X>;  j-^oi'^s  ^yJ^o  -.j^^Jl^  '^'^^ 
wJlSO   .^-^Z    fc^-JULS    0)-*0i0    -.^oCS.    y.^£LQ    l-V^?   ^^«-^^^   .«.ü^    jJ    j^-A    I,-. 

>a.£Doil/«  ^^  ^Of-d  .-oJ^^.».^;  oo  n \  .o  ».fl  ..m  ./o  >ooi',_3/  ""^..^.^  -'jpo/  P 
p  :».-fc^^;  )t~=«-flo  l>7-o  '.»»li/  ^t^  )-^-=^  r-*/?°  )  V « "> "  oo»  ^-j  t-»o?o 
)j/  ^j7   .jL)/   ..'"^^i^abo    's-oia-o£)oi/   |j/   ... >>»>,■>   ).io\,    .jj/  ''^).   Jj/'   jjiio 


'(4  v°  b. 


looi 


1.  M  |il.  —  -2.  G  ins.  ►>.^.  —  :j.  G  ins.  in  iiiarij;.  —  4.  M  a^^oLLl,.  _  5.  m  \i\LH  (sie).  —11.  M  U^lj- 
—  7.  G   uoiQiSwJ- 


tlie  prophft  clearly  cries,  in  tliat  lie  terms  them  deer,  inasmucli  as  by 
means  of  their  struggles  against  passions  they  trampled  upon  serpents  and 
scorpions,  and  upon  all  the  power  of  the  the  adversary  (for  a  deer  is  a 
serpent-slaying  animal) ;  for  he  said  thus  :  «  There  the  does  met  one  another, 
and  saw  one  another's  face.  They  passed  over  in  number  and  none  of  them 
pcrished.  They  sought  not  one  another,  because  the  Lord  commanded  them, 
and  his  spirit  gathered  them  »'.  And  kinsmen  shall  know  kinsmon,  as  the 
sacred  Scripture  teaches  us,  saying  of  Abraham  and  Isaac  and  Jacob  who 
died,  in  one  place,  «  he  was  added  to  liis  fathers  »,  in  another,  «  he  was 
added  to  his  kin  »,  and  again,  «  lie  was  added  to  his  people  »-.  And 
David  the  wise,  who  as  a  prophet  was  initiated  in  and  saw  the  future  hope 
beforehand,  when  he  had  buried  his  son,  bathed  and  anointed  himself,  and 
changed  his  garments,  and  set  out  a  table,  saying,  «  Wherefore  do  I  fast? 
Shall  I  be  able  to  bring  liim  back  any  more?  I  shall  go  to  him,  but  he 
himself  will  not  return  to  me  »  ^  1  le  would  not  suddenly  have  been  converted 
from  that  mournful  sorrow  to  sucli  great  cheerfulness  unless  he  had  been 
assured  that  he  should  see  the  boy  again  living  in  the  resurrection.     The 

1.  Is.,  XXXI,   1.5,  16.  —  2.  Gen.,  xxv,  8  (the  best  mss.  have  Xaöv);  xxxv,  29:  xu\,  33.  —  3.  II  Reg., 
XII,  23. 

P.\TR.    OR.    —  T.    XIV.   —   F.    1.  l'J  \ 


290  LETTERS  OF  SEVERUS.  [460J 

:oooi  ^V^lDj    |i-^\;    JböA   yA    )i.p.j   |'i°i\:>o  ..)jLjsto   j^Voeui   ^>oo  :^^ 
•>)bal<^o   jlaio^i   ota   j-cQJk^   > « t  -Ao   •>  .\  -^n^iöo   ^)1«   oK-io;    ^^oi 


GXVIII. 


nc^oc  tßiO?^  untit^jijE  e^ok:  ^s^nnE*  Ertic  E^onrvi  riKt- 
coT^   ^iimETifAEsc    mAKCUvnc  ATTE^uuAnr    onruAujßi 

T^E'X^At^    5S;EAT10K   ^i"    n'^^''^"    7\3<3<^    ATA    «^«Jußi    EC^TlfO- 

1.  I  liave,  on  account  of  itshistorical  importance,  included  this  Coptic  fragment,  sup- 
pliedby  Mr.  W.E.  Cruni,  by  kind  permission  of  the  authorities  of  thelMetropolitan Museum 
of  Art,  New  York,  in  wliose  volume  on  the  «  Monastery  of  Epiphanius  »  it  will  even- 
tually  appear.  Mr.  Crum  states  that  it  is  written  on  a  limestone  ostrakon,  found  with 
many  others  in  a  ruined  monastery  in  W.  Tliebes,  during  excavations  carried  out  by 
the  New  York  Museum,  and  that  its  date  is  about  600.  The  translation  is  Mr.  Crum's, 
and  the  subject  of  the  fragment  is  clearly  the  events  which  preceded  the  espulsion  of 
Macedonius  from  the  see  of  Constantinople. 

doctors  of  the  church,  weaving  words  of  consolatiou  frotn  these  and  slmilar 
thoughts  and  from  scriptural  indicatious,  persuaded  fathers  and  mothers 
who  were  mournina-  bevond  measure  that  in  the  resurrection  thev  would 
see  and  receivc  their  children  who  had  died,  and  in  like  manner  kinsmen  and 
friends. 


CXVIII.  —  Fragment  of  a  letteis  of  Severus  to  Soteiuc 
OF  Caesarea,  from  tue  Coptic. 

Apa  Severus  to  Solcric,  [the]  bi.s/io])  of  Cappadocia.  liut  tlie  Christ- 
loving  and  revered  general '  Patrick  rose  and  said  to  him  in  righteous 
anger,  «  A  synod  tliat  everyone  has  rejected  it  does  not  befit  you  to  bring 
up  afresh  by  the  minute  '  wbicb  von   liavc  drawii  up  ».      He  answercd  and 

1.  oTpaTriXaTTii;  [i.  c.  mag.  mililum].  For  P.  see  Müller,  Fragin.  Ilist.  Gr.,  V,  p.  32  b; 
Jo.  Mal.,  p.  40A :  Zach.  Rli.,  vii,  4,  ,5.  8;  '  Josh.  Styl.,  '  liv-lvii,  lxvi,  lxix-lxxi,  lxxv, 
Lxxxvii.  —  2.  Ttpöc;!;. 


[4öl]  CXVIII.  —  TO  SOTERIC  OF  CAESAREA.  291 

tri  ^tnuortAcnHfson  e^onr«  tirvtcisc  «uu^s^n  AnoK  ^^t 
i6T^fAEs[c]    tiuuA'r-    A'TO'Ttuujßi     n6\    (T^)Y^A[^j^^K^oc 

Tlt2SA<^'     !2S:tA'rui     ^StKAC      tKVU^^tnW       «^lOOT     H     ^O'X^ 

'2S:tECi<xi  rtnAHCurt  itn^^E^c  t^uuJ^'r  tKO'ruj»i)  t^tin 

uuoK  fjsis  j^rtAjAj   ^^^nonor^A^^H  vnooionr  rtrttnscKo- 
TTOC  E^K;x^^?^'^^^^^  uuoonr  kaia.  coTi  t^ft•^r2S^s  icnru- 

1.  Tlie  tj  is  uncertain,  but  is  inevitably  requircd  by  tlie  sense. 


Said,  «  But  I  for  my  part  will  bring  up  nothing-  that  may  prejudice  '  tlie  synod. 
As  for  that  minute-,  I  drew  it  up  at  the  bidding "  of  the  devout '  king,  being 
desirous  to  bring  certain  monasteries  into  the  faith  with  us  ».  But  I  an- 
swered  and  said,  «  His  majesty  '  did  not  know  that  you  were  desirous  of 
confirming"  the  synod  by  that  minute'.  The  revered  and  Christ-loving 
patrician  Paul  the  son  of  Vivian '  answered  and  said,  «  And  in  order  to 
reconcile  four  or  five  monasteries  to  yourself  you  will  dissolve  the  whole 
unity  of  the  churches  ».  The  bishop  Julian*  also  said  to  him,  «  Must  wc 
needs  drawup  that  minute",  because  you  dcsire  to  reconcile  the  monasteries 
to  yourself?  And  who  constrained "  you  to  receive  oaths  and  signatures '" 
from  the  bishops  whom  you  from  time  to  time  ordain,  "  tliat  they  would 
accept  the  synod  of  Chalcedon  ?  » 

I.  Trpoxpi;aTifji£iv  —  2.  itfä^ii;..' —  3.  XEAiUOn.  —  4.  eudcSrii;.  —  5.  xpiTO;.  —  G.  jäeSaioilv, 
—  7.  [Probably  the  consul  of  496  or  512.  A  Vivian  was  consul  in  463;  see  Müller, 
Fragm.  Hist.  Gr.,  JV,  p.  126  a,  135  b].  —8.  [Of  Halicarnassus?].  —  9.  avaYxäijEiv.  — 
10.  ÜTCOYpacfr^.  —  11.  /£tpoTov£tv. 


Add.  14Ö01 
f.  3-  r. 


292  LETTERS  OF  SEVERUS.  [462] 

APPENDIX 

'JK—qjlaI  .cvL'HrdLrdL  'ocu^rdla  Qo<xä-irdn   '.jcoaiur^a 

•:«)^)>^   |-.VacC^  a^.r>ii  .)K->.^^ 

|.^;|J  jju^ioji  )ooi  |j-^o  v^^^^  jJk^^K.^  'jJ   |.:»a-.^  >r>  mal/;  oöi  JV^o^ 
).^ooil;   ^i^^'   l»<>-^>ä-=>    jlal\'  I  -^  -n\  \  1  \o  .oiJS.   looi   )^i-M  ^otoo   jJ«    w.ö( 

'jJÖj    )_^    '>~>/o    )  r^     O    I    >0    ♦...  -MiVlO    f_«10|     t-*~^  JS>-.|  ...  1*     ■■...JLJi.l    jotl^ 

t-*»^  ^^^J    .vfiDoio|«flO    )— iK.-30u.^o   ) «  m^    öl    '^^w;    |jlm«JJ   .■..i.3l'>  I;   *.n'^'co 

1.  In  Ulis  Word  in  llie  ms.,  a  <*  is  ahvays  wiilten  above  Ihe  linc  aflei-  /  and  a  niai  k  uf  abbrevialiun 
placed  over  tlie  end  of  tire  word.  —  2.  Ms.  ins.  stop,  and  oni.  alter  l^«»»o- 

APPENDIX 

A    C.\NON    CONCEHMNG    TJIE    HOLY    AND    GKEAT    SeVERUS     I'\TR1\UCII    Ol'    AnTIOCII    IN 
SyIIIA   WHICH    IS    PERFORMED    ON    THE    8'"    OK    FeBRUARY,     AND    IS    IN    THE    1^4'" 

OBLIQUE    TONE  '. 

77»'  t'  hf/iiui.      Piaise  Ihr  glorioiis  Lonl. 

The  rod  which  was  cleft-  divided  the  indivisible  sea  and  the  suu  saw 
land  which  had  never  seen  it;  and  it  whelmed  the  iniquitous  foeman  in  the 
water  of  the  deep,  and  Israel  passed  through  by  a  road  that  had  not  been 
trodden,  singing  a  hymn  and  saying,  «  Let  us  praise  the  Lord  God  for  he 
is  gloriously  splendid  and  glorious  »''. 

Who  is  able  and  suiücient  as  is  meet  to  praise  thy  triumphs,  Ü  saintly 
and  blessed  Severus?  For  they  overcome  and  surpass  all  intelligence  and 
reason  and  knowledge.  Thee  Christ  raised  up  as  a  champion  of  the  ortho- 
dox faith,  Christ  whom  also  thmi  didst  praise  'for  he  is  gloriously  splendid 
and  glorious'. 

1.  »ixot  nXa-fio;  Te'Tapio(?).        -.  TIk;  antlior  Uiol»  aOxriv  in  Ex.,   .\iv,  IG  lo  refer  to   Ibi'  iml   iii-|r,iil  uf 
Ihc  sea   —  3.  Ex.,  xv,  1. 


[463]  APPENDIX.  293 

•••■  -  ^«nA»  \^^o^  t-*"^  l^...) ..  «■*>>   oC^  K_.ooi       s.«^jl:>o  K^s  ^bI^   oÖ\^ 

ooi    K_j/    ''^.^    jpo    .^^    .  .^  i'mx^;     >  .\   ./;    jvOAo    |  i,»o\    ooi    Kj/ 
jjLHO^  OOI   ^o/   •t'jokS^   'jiy    wwmO^   )->ta^    ooi   '^^o  jjo'n  ..  -i;   ^..T^/«   .j^oioj 

)l,.2iL3  .jlwU   )loivi  .01  liV7>^  "^^    ^^^aA.A  001   ^o/  •t-^JVSo;    ^oo^  >  i.V.n«.^o 
•:'^V^o«   ^OQ^  ^X4^.A-ooo  .vQ-^/  ^'oöi  ^AiK^^  .vfn .  floVoi  ^^; 

K.^001     It^/o    .""^O     j'pÖ     y..fcJU.!>>^    VOOI^J^/«      )jl3V    ^"^O.     .|~wO)..3     Jk^i 


Since  tliou  first  receivedst  tlie  seal  of  li"lit,  tliou  dielst  ucver  consent 
to  defile  tliis  by  tlie  lusts  of  the  world,  but  straiglitway  betookest  thyself  to 
the  life  of  asceticism  and  didst  commune  with  Christ  the  Ring,  the  Saviour 
of  all  created  things,  whom  also  thou  didst  praise  'for  he  is  gloriously 
splendid  and  glorious'. 

My  licdit  liath  bcen  stiTUf/lliciied. 

Thou  art  the  strength  and  confirmation  of  theni  tliat  hope  in  thee.  Lord 
of  all,  thou  art  the  light  of  them  that  are  in  darkness  and  to  thee  my  spirit 
maketh  confession  without  ceasing. 

Thou  art  the  strength  of  the  truth,  thou  art  the  sound  prop.  Thou  art 
the  pillar  and  the  fouiulation  of  the  churclies  and  we  hononr  the  day  of  thy 
commemoration. 

Thou  didst  raise  up  and  confirm  the  right  faith  in  the  cliurclies  which 
were  torn  by  lieresies,  our  father,  and  we  honour  the  dav  of  thy  comme- 
moration. 

Lord,  I  have  hmrd. 

Thou  rodest  in  procession  upon  horses  which  are  those  who  please  thee, 


:!7  V 


2f'''  LETTERS  OF  SEVERUS.  [4641 

sjoo  > » I » ^^XOQ-.   I^^oji  s^f^'iU  \-^<^  .vSjiö  sSl-^^-Lcd  ^  ')-«Vio   ^/   \^l^   oöt 

.l;^Ao  K:iaÄ>  .«^^  jlj  ♦ojOAo  )ooi  «^^/  .«-oialioö;   Jv).^t-^^  . ')j>^Kio» 
vQJoj;    Kii««;    ^-)I.QJl  jJ.ou'^Q-so  J-aloaSiS.   yS>  .)lajiiö_.o«;    *  |  w,Vl    '|jl3\cL.J^ 

.|«m  ..  ÄJLöi/  ♦JLAj/    ^o-,»    yt>^>'^V\  ^a:*  .y^-j   oöt  JJUJC^  .^    K-.joijio 

1.  Ms.  «MiuioW-  —  2.  Ms.  IiiI=^m;-  —  3.  Ms.  sine.      ■ 


Lord  of  all,  and  witli  strengtli  tliou  didst  hold  these  reins  in  thine  hands 
and  they  became  as  it  wero  a  great  salvation  in  tliat  comoliness  becometh  (?) ' 
them  that  cry  in  faitli  «  Praise  to  tlie  might  of  tliy  being,  Lord  of  all  ». 

That  wolf  once  attacked  as  one  that  is  bold  when  Justinian  overtlirew 
and  expelled  the  party  of  tlie  orthodox;  but  Severus  opposed  liini  in  tlie  niind 
of  the  Lord,  and  by  the  shafts  of  liis  words  rescucd  and  saved  the  flock  that 
was  being  despoiled. 

Thou  didst  sei  np  and  strengthon  the  riglit  teachings  of  the  faitli  witliont 
blame,  having  thrust  away  alike  the  cleavage  and  the  confusion  of  lliose  who 
foolishly  dared  to  divide  or  confound,  in  that  thou  taughtest  us  rightly  to 
proclaim  the  doctrinc  of  one  incarnate  nature. 

///  llir  nif/lil  iiiij  Sdiij. 

Give  light  to  ns  all,  Lord,  b}^  thy  life-giving  commands,  and,  leading 
ns  witli  thino  exalted  arm,  grant  thy  peäce  to  our  sonls,  merciful  one. 

Supplicate,  saintlyone,  ou  behalf  oftite  members  of  the  holy  church,  that 

1.  There  is  peiii.  somc  corruptioii  liore. 


[465]  APPENDIX.  295 

.v*oi-.K_.;o/     ;a^^    ^^    •t'öu^    ""^«^.ao    »o-^i     ^loi^-s    ^'^^y^-*_s  .ö|f^K\ 

^oil^  .)— <t— ^/  V^  >«i .  fi'jp/  ').^eu  a^  ^^  ^o^  lo^^  .o^^^l/o 
K^jvi ■«•!!..  IVr^^.  ooi  Kj/  .jLjuw^^  jjoi  ).:>eL2^xi  J-o-a^o  ^jqvxoTiN  •>^...£ov^o 
.|,»,«t.-o  ^o^,  |»>nf>  |jloio  .to/  v--^^/  l">>^QJ>  ^rr*'^  .jiojL^o-iOi;  jL^o^K^  ^ 
•>)LjK.3oJ^  öl  .l-^JC   ^dC^^  Ij^Su^cL.;  .K_>w>.1/   jw..IS.^  ).^oo..Ja^  Is^l   t..*pö 


they  may  quickly  in  raerey  be  at  peace  and  be  unitcd,  and  tlirouyli  tliy  prayer 
be  delivered  from  the  assaults  of  heresies. 

Arise  saintly  one  now  also  to  defend  the  flock  which  hath  fled  to  thee 
for  refuge,  and  restrain  by  the  mijLJ^ht  of  thy  prayer  the  treacherous  wolves 
of  all  the  heresies,  who  are  howling  to  break  it  in  pieces,  and  make  them 
cease  from  it. 

Thou  confessedst  the  incarnate  Word  to  be  one  hypostasis  and  nature 
only,  that  was  in  no  wise  divided  or  changed;  and  therefore  the  believers 
zealously  honour  the  day  of  thy  commemoration. 

«  /  cried  luito  the  Lord  »  '. 

I  pour  out  niy  prayer  before  God,  and  to  him  I  reveal  and  declare  my 
distress,  because  my  soul  hath  been  filled  with  evil  things,  and  my  very  life 
hath  approached  and  reached  Sheol.  Lift  me  up  from  destruction,  my  God, 
like  Jonah  from  beneath  the  sea  and  save  me. 

Thou  passedst  wisely  through  the  grievous  storm"  of  this  perturbed 
World,  holding  the  definition  of  the  orthodox  faith,  and  now  in  heaven  thou 
dwellest  with  the  saints  because  thou  showedst  thyself  a  strenuous  defender 
of  the  teachings' that  are  füll  of  life,  O  blessed  one. 

1.  Ps.  CXLI,  2.  —  2.  xsi|iwv. 


:i8  V 


296  LETTERS  OF  SEVERUS.  [466] 

K   ■....  :VS.i/o     K^t-S/     ^Oi-*lVl    ^.^JS.OU^t      y^l     .IIo^Ka^O;     IfLSO^-^O    jK^'f.^^ 

ö/  JKiio-.^L-    7^!    JJ^-s  .ts-ooi  jlv^  ^'^Ol^  K-.)ä1.w.o   K_.oo(  >^'=>:..>o 

y^l  ',.^^^iLJt  'yeu^^lo  jooi  t.A3  jjoijj  )joV^  oöi  ^>.d  J«o;;  |K\  f>qi-> 
V'x  oöi.^  Oa^U/  fO  )KJ^1  )^^^"  -'ot-s;  OÖI  Joi^  w2^!:^,^  vp-'/'  ^oo-<; 
y,  "  •^  )  >m ..  .^^;  l^öi^/;  )oi!^  ..  »yvi/o  oooi  ^^^^.a.jL^  K^),K^i  Jot^ 
^^l  yn  »  e>l  '^£oaJL..^Dpo  )-jl.X3  IojuU;  )K>  «.-•»  .^)-^  JI^'V^  t^  {»Kj/ 
s^<^^^  '^^sj^  fS  ^SM«Jl/  f_.]^  N^-s/  -'^i  °*'-^  )...>'ffl«  "'r-*'^!  j-S^-xQ'^Q^; 
39  r.  y,  -NN«  I  .m  ..  ^■•;  lloi-ls/;  )oC^  .vopo)j;o  yONoM  K>>ooi  ^a^S^o  K^ooi 
IjV^/ö  'K_io/  ^oo(.:so^o  )io).tf  ) .  m ..  ö/  |jLaLS.^cL3  K^>^i/  JV^^w^  •:«Kj/ 
,_«    ^mSi./;   jKJ^io  1^—3  oot;    .-iv^/o   ')  »-.Vi   )j.2^ä*  ^^*_3')^^  ö|K.*JS.ioo 


In  knowledge  and  in  a  life  of  virtue,  as  in  these  two  things '  tliou  didst 
glitter  and  shine  brightly,  while  thou  wast  eminent  in  all  things,  and  didst 
urge  all  nations  to  come  to  the  faith  and  diligently  admonish  everyone  witii 
thy  sonnd  words,  O  blessed  one. 

((  Blessed  arl  tlmu  »  ■. 

Once  that  tyrant  oomnianded  and  provided  tlie  i'urnace  to  be  heated  in 
the  piain  of  Dura  to  burn  those  who  feared  God,  the  furnace  in  wliich  the 
three  boys,  having  been  made  like  to  the  one  God,  uttered  a  triple  song  of 
praise  and  said,  «  God  of  cur  saintly  fathers,  blessed  art  tiiou  »  -. 

When  Marcian  once  set  up  the  evil  invocation  of  two  natures  to  overtlnow 
the  orthodox,  thereby,  our  father,  thou  becamest  rnore  illustrious  in  that 
thou  didst  urge  and  teach  all  men  to  cry  and  say,  «  God  of  our  saintly  l'atiiers, 
blessed  art  thou  ». 

Thou  shoNvedst  thyself  an  approved  one  amoiig  the  doctors,  0  saintly 
Severus,  and  with  them  thou  didst  profess  and  proclaim  and  fiU  tiie  world 
with  the  right  doctrines  and  saidst,  «  The  Son,  tiie  \\'ord  who  becanie  incar- 

1.  Sic  Syr.  —  2.  Dan.,  iii,  .VJ. 


[4ß7]  AI'PFADIX.  297 


1.  JIs.  o  w-  —  2.  o  ins.  in  smaller  size.  —  3.  »  ins.  midei'  line. 


iiate,  is  one  nature  and  hypostasis  »  and  taughtest   us  to  cry  and  to  say, 
«  God  of  our  saintly  fathers,  blessed  art  tlion  ». 

a  Bless,  all  ye  »  ' . 

Praise  liim  wiio  was  glorified  on  the  holy  mountain,  and  in  tlie  flame  in 
tlie  bush  figured  befofeliand  and  showed  to  Moses  by  a  miracle  the  mysterv 
ot"  the  Virgin,  the  Lord  of  all,  and  exalt  him  without  ceasing  for  ever  and  ever. 

Praise  him  who  bestowed  such  a  luniinary  upon  bis  chiircii,  one  who 
stood  forth  as  an  advocate "  of  tiie  right  doctrines,  and  in  all  iiis  contests 
was  shown  as  victor,  the  Lord  of  all. 

Thou  becamest  a  teacher  of  the  apostolic  faith,  and  a  subverter  of  the 
heresy  that  is  füll  of  impiety,  thou  who  didst  never  divide  Christ  the  Son, 
but  who  didst  confess  him.      Praise  the  Lord  of  all. 

«  Mij  souI  magnißeth  »^ 
Thee  we  confess  to  be  verily  tiie  God-bearer  in  wliom  we  have  been  saved 

1.  Dan.,  in,  90.  —  2.  ouviifopo?.  —  3.  Luki'.  r,  46. 


39  v°. 


298  LETTERS  OF  SEVERUS.  [408] 

s^    ^i^/fJl^O    ^)Oul/         ^^jJls;    VOJÖI    ^JLw   .)  ■■  'K^'»    lowtUl    oöi    .|i°>Nv> 

<']io\l£0  I  «  m  ..  .JSsj/   "^A-oJk  yooi^f   Iv-^o^o 


1.  Ms.  »->■• 


and  delivered,  O  pure  Virgin,  and'  together  witli  the  bodiless  hosts  we  all 
magnify  thee. 

We  who  have  been  enliglitened  tlinmgh  thee  proclaim  thee  to  be  verily 
the  teacher  of  ortliodoxy,  and  tlierefore  the  church  and  all  its  children  honou- 
reth  the  day  of  thy  commemoration. 

Truly  thou  art  the  invariable  Image  of  all  the  orthodox  teachers,  carrying 
their  doctrine  and  their  maiiner  of  life  at  the  same  time,  saintly  Severus. 


1.  Ms.  om. 


ADDITIONAL  INDICES 

To  T.  VI  fasc.  1  and  T.  VII  fasc.  5  (The  hvmns  oi   Si-.verus). 
Authors  to  whom  hymns  are  nscribed. 

Habbula,  bp.  of  Edessa  (d.  435) 101,  339 

Philoxenus,  bp.  of  Ilierapolis  (circ.  515) 1 

Severus,  patriarch  of  Antioch  (d.  538)  .  2-45,  51-61,  04-73,  75-100,  102-153,  155-190,  198- 
207,  212.    215,   216?,   227-2.34,    244-299,   303-305,  311-315,    317-.320,  322,  324,  325, 

331-338,  340-346,  348-356,  359. 

John  son  of  Aphlhonia,  archini.  of  Kenneshre  (d.  538).  1,  46-50,  63,  74,  101,  191-193, 

208-211,  213,  214,  217-226,*301,*307-310,*316,*321,*323,*326-329,  357, •358*'. 

John  Psaltes  Calligraphus,  archim.  of  Kenneshre  (circ.  600) 154,  195-197 

Paul,  bp.  of  Rdessa  (circ.  6251 62 

An  Alexandrine  poet 194,  306 

An  Edessene  poet 360 

Unknown  (Greek) 300,  302,  330 

—        (Syriac) 23,5-243,  347,  361-365 


Index  of  names  and  subjects  - 


Aegae 249 

Alexandria 282-285 

Anastasius,  emperor 298 

Antioch 395.  Era  of.  291,  293 

Antony 193 

Apollo,  Statue  of,  at  Daphne 188 

Apostles,  church  of  the,  at  Meroe  .  .  .  286 

Arabs 201 

Arcadius,  emperor '.  .  240 

Arianism 381 

Arius 252,  256 

Athanasius 232,  2.33,  242,  244 

Babylas,  bp.  of  Antioch 186,  187 

Bacchus,  martyr 1,S9 

Basil 233,  234-236,  242,  244 

Brumalia 300 

Calliopius,  TOTroxripriTrii; 309 

Cappadocia 300 

Chalcedon,  synod  of 289 

Constantine,  emperor  ....  251,  252,  256 


Constantinople,  synod  of 255 

Cyprus 389 

Cyril 240,  242,  244 

Daphne,  near  Antioch 188 

Diocletian,  emperor 229 

Diphysitcs 174.  245 

Drosis,  martyr 209,  210 

Egypt 197 

Egyptian  martyrs 197 

Ei(7£Xa(j|xa 305 

Eleazar,  teacher  of  Maccabee  martyrs  .  195, 

196 

Euphemia,  martyr 211 

Eutyches 250 

Forty  martyrs 202-207 

Gentilian  martyrs 199 

Gratian,  emperor 254,  255 

Gregory  of  Nazianzus  .  .   233-236,  242,  244 

—       the    Wonder-worker 231 

Harith,  martyr 202 


1.  The  hymns  niarkfd  wilh  an  asterisk  are  ascribed  to  'John  the  archimandrile',  by  which  John 
Psaltes  may  be  meanl;  but  358  is  in  B  given  to  the  son  of  Aphlhonia.  —  2.  Biblical  subjects  are  not 
included  in  this  index.  The  numbers  refer  to,  the  bracketed  page-numbers. 


300 


[470] 


•299, 


Homerite    martyrs 

Honorius,  emperor 

Huns 

Hypatius,  mag.  inil.  Orient  ix 

Ignatius 227, 

Indiclions 229,  249, 

James,  bp.  of  Edessa 43, 

Jeremias,  martyr 

Jews 

John  Chrysostom 238,  239, 

—  Psaltes  Calligraphus 

—  son  of  Aphthonia 248, 

Julian,  emperor 188, 

—     patr.  of  Antioch 

Justin,  emperor 

Juventius,  martyr 

Kenneshre,  inonastery  of 

Leontius,  martyr 

Longiiius,  martyr 

Maccabee  martyrs 195, 

Mary  the  Virgin,  ehurch  of,  at  Antioch. 

Masruk,  King  of  the  Homerites 

Maximus,  martyr 

Menas,  martyr 

Meroe,  near  Antioch 

Nestorius 241, 


201 
253 
300 
249 
235 
389 
389 
198 
201 
242 
389 
389 
199 
247 
201 
199 


Nigran. 


Nilus,  martyr 

TcovSEXTat  (cemeteries) 
Paor,  martyr  .... 


387 
183 
199 
19G 
229 
201 
199 
191 
286 
245 
201 
198 
257 
198 


Paul,  bp.  of  Edessa 387,  389 

Pelagia,  martyr 212 

Persian  martyrs 198 

Persians 249,  301,  302,  389 

Peter,  bp.  of  Alexandria  and  martyr.  229,230 

—  of  Callinicus,  patr.  of  Antioch .  246, 

247 

—  syncellus .  360,  361 

Phantasiasts 245 

Porphyry,  bp.  of  Antioch 236,  237 

Psom,  martyr 198 

TCTC>))(^£i0V 178 

Piomanus,  monastery  of   ......  .  381 

Saracens 201 

Sebaste  (Sebastia) 201 

Seleucus  Nicator,  King  of  Syria  ....  389 

Sergius,  martyr 189-191 

Severus 43,  241-245,  289 

Shmuni 195,  196 

Simeon  Styütes 192 

dTpaTTjXaTr); 249 

Thecla,  martyr 160 

Theodosius  I,  emperor.  .  240,  253,  255,  256 

—  II,  emperor 240 

TOTTOTripyjT/]? 309 

Trajan,  emperor 209 

Trimarius,  dancer ;  .  .  .  .  305 

Valens,  emperor 255 

Valentinian,  emperor 254 

Vitalian 298 


,TC    1 


INDEX  OF  QUOTATIONS 


Gen.  I,  9.  .  .  . 

26,  27. 

27,  28  . 

—  li,  7  .  .  .  . 

15.  .  . 

21,  22 

—  III,  14,  1," 

—  —  16.  . 


293 

69 

155 

162 

69 

157 

191 

46 

—  17-20 55,  355 

—  19 376 


Gen.  XV,  6 220 

—  XVIII,  1-5 382 

—  XIX,  15,  17,  26. 304 

—  —  17,  26 320 

—  XXVIII,  16,  J 7 156 

—  —   16-18 161 

_    _   24-26 361 

Ex.  IM,  2  (neither  P  nor  LXX] 227 

—    XII,  6,  7,  21,  22  LXX 270 

16  LXX 88 


1.  'l'he  bibliial  relerences  aie  lo  the  Pcsliito. 
il  is  uthei'wise  slated. 


iind  llie  cilatioMs  lollow  llic  P(>sliilo  te.\l  cxcopl  wIumi' 


[471] 

Ex.  XIII,  19  LA.\ 

—  XV,  2-4  LAW - 

—  XIX,  17,  18  L\.\ 

—  XX,  18,  19  LAX 

FiBv.  XIV,  3-7 

Xum.  I,  46(?);ii,  32(?)Z.XY 

—  XI,  23ZA'A' 

—  XIV,  28,  29  LAX 

—  XVII,  7,  8 

—  XVIII,  2 

Deut.  VI,  4  LAX. 

—  XXXII,  15  LXX 

I  Reg.   XVII,  34-36 

—      —       49-51   

II  Reg.  xxiii,  13-17 

III  Reg.  II,  3,  4 

IV  Reg.  XXI,  1-xxiii,  25 

Job  viii,  8,  9  L.XX. 

—  IX,  25,  26  LXX 

—  x,  7-13  LXX 

—  XIII,  24-xiv,  5  LAX. 

—  XIV,  4,  5  LXX. 

—  XV,  14-16  LXX 

—  XVII,  11,  12  LAX 

—  XIX,  25,  26  LAX 

—  XXV,  4-6  LXX 

—  XXX,  23  LXX 

—  XXXVIII,  4-7  Z,Xl' (vers.  Paul  Teil.). 

—  xLii,  5,  6  LXX 

Ps.  I,  2 307, 

—  II,  II 69,  163, 

—  in,  2 

4  LXX 

8 

—  IV,  4 178, 

—  V,  4 

7 

13  LAX 

—  VI,  2 

3 75, 

5 .  165,  317, 

—  VII,  14 

—  VIII,  2 

—  —    3 97  {LXX), 

—  IX,  2 302,  333  (LXX), 

4 

9 304, 

14 


361 
299 
160 
160 
338 
205 
289 
206 
158 
158 
149 
166 
347 
347 
219 
254 
255 
351 
351 
376 
372 
366 
366 
322 
178 
366 
375 
383 
363 
363 
318 
348 
146 
310 
243 
340 
200 
167 
386 
315 
381 
344 
98 
100 
342 
110 
327 
118 


301 

Ps.  X,  15 301 

—  XIII,  '^ 294 

—  —    4  (neither  P  nor  LAX)  ....  361 

—  XV,  1 211 

5  LXX 324 

—  XVI,  4 .501 

—  —    11 324,  379 

—  XVII,  15  LXX 324 

—  xviii,  6  ....  , 300 

—  —  10 47,  48,  52,  141 

—  —  11  (neither  P  nor  LXX)  .  .  .   143 

—  —  29 76,  336 

—  —  33 347 

—  —  36 117 

—  —  38 190 

—  —  50,  51 252 

—  XIX,  1 98 

2-5 169 

10 312 

15 78 

—  XX,  9  LXX 147 

—  XXI,  2 252 

1  LXX 166 

14  LXX 141 

—  XXII,  8  (neither  P  nor  AA'A)  ....  111 

—  —    8,  9 289 

—  —    23 140 

—  XXIII,  1 48 

—  —      3 116,  224 

—  XXIV,  3 367 

—  —  5.  167  {LXX),  184,  233  (LXXj,  246 

—  —  7,  9 143,  270,  280 

—  —  7-10 143,  144 

—  —  9,  10  ZA'A' 141 

—  XXV,  4 56 

—  —  6 282,  284 

—  —  7 187.  222,  370,  .373 

—  —  9 217 

—  —  12 204 

—  —  20 332 

—  XXVII,  4 251,  344,  346,  378 

—  —      6 350 

—  XXVIII,  1 284 

—  —      9 364 

—  XXIX,  1 130,  337 

—  —     3 61 

—  XXX,  4  LXX 90 

—  XXXI,  8£AA' 118 


302 

Ps.  XXXI,  10 307 

_     —     11 315,  329 

—  —     16 346 

—  —     20 59 

_     —    24 138 

_     —     25 67 

—  xxxn,  4 190 

—  —     5 84,  294,  339 

_     —      11 223 

—  xxxiii,  1 137,  214 

—  —      15  LXV 80 

—  —      19 236 

—  xxxiv,  2 175 

—  —      4 234 

_  —      9 74 

—  -      10  LAX 101 

—  —       12 216 

_  —       13 219,  233 

—  —       15 74  (bis) 

—  XXXVI,  8 295 

—  —      9,  10 276 

—  —       10 65,  340,  359  {LXÄ) 

—  XXXVII,  2 288,  386 

—  —       7 176 

—  —      23 252,  344 

—  —      27 ,326 

—  —       31 191 

—  xxxvui,  4.  311,347  (neither  Pnor  LXX) 

—  —        5 280,  315 

—  XL,  3 241,  324  [LXX) 

13 338 

14 318 

—  xLi,  5 79 

—  xLii,  2 122  {LXX) 

—  —    4 307 

—  xLiii,  4 73 

—  xLiv,  2 103  [LXA),  193 

_    _      10  7>.\'A'. 136 

—  —     18-21,  25-27  LXX 327 

_     —     22 80 

—  —     26 67 

—  XLV,  3 176,  238 

—  —    8 240,  368 

—  —    10 212 

—  —    12 208 

—  xLvi,  2 300 

—  —     5  .   . 239 

—  —     6 241 


'      .  [4721 

Ps.  XLVI,  9 , 120 

—  —     12  LXX 54 

—  xLvii,  2 129 

—  —  3 145 

__  6 141,  142,  143 

—  —  9 124 

—  —  10 253 

—  xLviii,  3  LXX, 359 

—  xLix,  2 304 

_    —     3 71,  331,  371,  .382,  357 

—  —     4 239 

—  —     9  LXX 248 

—  —     12  (?) 304 

—  L,  5 335 

15 386 

—  LI,  4 106,  337,  338,  342 

6 149,  310  [LXX) 

7 65 

9  .   .  .   .  04,  229,  2,58  (bis),  338,  345 

11 299,  321  (?) 

12 341 

16,  17 279 

19 315 

—  Liv.  3 356 

—  Lv,  2  LXX 305 

5,  6 358 

24 215 

—  LV[i,  4 55,  151,  159 

—  LX,  4 293,  296  {LXX) 

5 295 

8  LXX 50,  298 

—  Lxi,6 231 

_    _    S  LXX 191.  213,  245 

—  Lxir,  4 312 

—  LXiii,  3 330 

_     —     4 376 

—  —      9 253 

_    —      12 107,  115  (LXX) 

—  LXV,  1 , 340  (bis) 

—  —     2 3.50 

6 195 

10,  11 288 

—  —     11 290,  201  (LXX) 

—  Lxvi,  3 49 

—  —    8 62 

—  —     11.  (neither  1'  nor  A.V.V).  ...  296 

—  —     15 341 

—  — 16.  89,126, 139,192,  205,  210, 243, 245 


[473] 

Ps.  Lxvii,  2 366 

—  Lxviii,  3 202 

—  —     5 123 

—  —     6 370 

—  —      IILXX 232 

—  —      19 169 

—  —     28 168 

—  —      32 197 

—  —    '36 178,  235 

—  Lxix,  23  LXX. 61 

—  Lxxi,  6  LXX 248 

—  —  8 279 

—  —  10-12  ZA'A" 310 

—  —  14 277 

—  —  23 336 

—  Lxxii,  6.   ^ 52,  141 

—  —      10 51 

—  —      17  (neither  P  nor  Z.O) .  .  .  171 

—  Lxxiii,  2 .343  {LXX),  .344 

—  —      24 344 

—  —      27 199,  288 

—  Lxxiv,   12  LXX 118 

—  —      13,  14 58  [LXX),  321 

—  Lxxv,  4 288 

—  —      8 282 

—  Lxxvi,  2 147 

—  Lxxvii,  11  LXX 109,  198 

—  —      15 91  [LXX),  102 

—  Lxxviii,  54  (neither  P  nor  LXX).  .  249 

—  Lxxix,  1 300 

—  —     8.  286,  300  (neither  P  nor  LXX) 

—  —      9.    164,  247  (LXX),  285.  290  (?), 

299  LXX 

—  —      10 154 

—  Lxxxi,  4 57 

—  —      11 231 

—  Lxxxni,  3,  4 302 

—  Lxxxiv,  2 251 

—  —       4,  5 317 

—  —       7  LXX 324 

—  —       9 53,  136,  222 

—  —       12  LXX 214 

—  Lxxxvi,  1 241 

—  —  2.  346  (neither  P  nor  LXX),  348 

—  —       4 342 

—  —       6 286 

—  —      8 63 

—  —       10  LXX 201 


303 

Ps.  Lxxxvi,  12 302 

—  —        13 62(?),  261 

--      —       14 81 

—  —       15 ,356 

—  Lxxxvu,  3 350 

—  Lxxxviii,  2.  95,  261,  316,  332,  362,  369 

—  —        6 174 

—  —        8  LXX 221 

—  Lxxxix,  2 373 

—  —       6 302,  377 

—  —        18 300 

—  —       20 106 

—  —       38 189 

—  xc,  4 3.">1 

7 282,  297 

9 287,  329 

17 277 

—  xci,  1 308 

—  —    1,  2  LXX 308 

—  —     4-6  LXX 308 

—  —    13  LXX 309 

14  LXX 309 

—  xcii,  2 125,  127 

—  —    3 124 

—  —    6 157,  377 

—  —    12 219 

—  xciii,  1 118,  120 

—  —     2  LXX 144 

—  —     5 225 

—  xciv,  1 310 

—  -     8 94 

—  —     17  LAX 119 

—  xcv,  1 123,  244 

—  —    6 259 

—  —    10 20() 

—  xcvi,  2 135,  172 

—  —     11 135 

—  —     12 1.38 

—  —     13 304,  327 

—  xcvii,  4  Z,XV 118 

—  —      8 152 

—  xcviii,  1.  .     132,  134  [LXX),  140,  186 

[LXX),  321  (?),  383  (?) 

—  —     2 151 

—  —    8 58 

—  —    9 304,  327 

—  —     unidentified 138 

—  c,  3  (neither  P  nor  LXX) ...  155,  102 


304 

Ps.  c,  4 378 

—  ci,  1 311 

—  eil,  2 350 

—  —  4  I.W 329  (bis) 

—  —  11 283 

—  —  12 73,  322 

—  —  19 225 

—  —  22  LXÄ 105 

—  —  25 316 

—  cm,  10 295,  298 

—  —  21 286 

—  civ,  3 61 

—  —    24 112,  273 

—  —  29 354 

—  cv,  1 319,  338 

3 236 

7 227 

—  cvi,  2 46,  201 

■ 4 303 

—  —   6 385 

—  cvii,  2 47,  201,  371 

—  —    16 118 

—  —    32 369 

—  cviii,  7 352 

—  —     8  LAX 50,  298 

—  cix,  21 324,384 

—  CXI,  1 302,  363  [LAX] 

—  —   6 45,  173 

—  —   9 203 

—  cxii,  1 254 

—  —  2  LAX 202 

—  —  4 123 

—  —  5  LAX. 172 

—  —  6 229 

—  —  10 309,  322  (Z,.V.V') 

—  cxiii,  2 265 

—  —     4 99 

—  —     6 183 

—  cxiv.  1 334,  385 

—  —  2 302 

—  —  3 310 

—  —  10 220 

—  —  17-19 236 

—  —  23 301 

—  cxv,  7  LAX 313 

—  —  14,  18 96 

—  —  17 341,  345 

—  cxvi.  2 349 


Ps. 


cxvii,  17  .   .   . 

—  19  .   .   . 

—  22  LAX 

—  23  .  .  . 


[474] 

.  366 
.  378 
.  2.50 
.   121 


-  cxviii,  1 134,  276,  353 

-  —     4 221,  331 

—  26 96 

■  —      27 66 

•      —     29 .' .  276,  313 

■  —     35 344,  349 

—  38 344 

—  57,  58A.V.V 306 

—  58  (?) 348 

—  59 348 

—  81 196 

—  84  (?) 329 

—  120 191,328 

—  133.   .....   .  277,  321  {LXX) 

—  136  Z,A'A' 283,  .343 

—  137  (neilher  P  nor  ZXV)  .  .  217 

—  148,  149 336 

—  155 287 

cxxi,  3 251 

cxxii,  1 51,  257,  342 

—  2 257 

—  3/..\:V.  .  .  , 86 

cxxiii,  4 ^ 327 

—  8 314 

cxxv,  1 52,  161,  244,  278 

—  2 106  (Z.VA'j,  209,  374 

—  3 128 

(jxxix,  3 311 

—  4  (neilher  P  nor  LXX)  ...  349 

cxxxi,  8 114 

cxxxii,  1 125 

—  2 105,  365  {LXX) 

—  3  (neither  P  nor  LXX).  .  .  341 

—  13 158 

cxxxiii,  1  (neither  P  nor  A.VA).  .  .  131 

—  1,   2 335 

cxxxiv,  1 72 

—  2 226,  335,  364 

—  6 183,  310  {LXX) 

—  13 265 

cxxxv,  1 27() 

—  4  (neither  P  nor  LAX)  .   .  .  .335 

—  13 335 

—  15 59 


'/.■ 


305 


l*S.     CXXXVII.    1 


CXXXIX,   1,  o 


1  .  .  .  . 

.  .  .  302,  333  (/.,V.\  ) 
150 

,  0.  .  .  . 
14.  . 

...  112  il.W),   185 
82 

2,  5.  .  . 

317 

4.  .  .  . 

88 

343 

G.   .  . 

343 

8.  .  .  . 

346 

12.  .  .  . 

200 

CXLV. 


CXLVI,    /.     . 

CXLVII,   G. 

-  CXLVIII,    1. 

-  —       12 

-  —       14 

— •    CXLIX,  2.     . 


CXI.,  2 345  [bis] 

—  4,  9  L.W 325 

—  10 254 

cxLi,   1(?) 329 

—  4 .343 

—  8 324 

cxi.ii,  2 254 

cxLiii,  4 93  {LXX),  303,  358 

cxi.iv,  7,  8 124 

—  9 85,  27G 

—  12 92 

—  14 366 

—  15 257 

—     21 156,  174 

4 372 

6Z,\.V 339,3.50 

8 334 

,7 366 


Sir.    XVII,  31  /..\.\' ,503 

—  xxiii,   7,  8  /,\\ 351 

—  XI. I,  1  L\  \ 357 

—  XI. VII,  5,  11 300 

—  1.1,  6  /.  \  \ 329 

Is.    I,  4-G  LAA 285 

18 65 

-  III,  12-14   L.\.\ 326 

-  VI,  1-7   L.\.\ 260 

G,  7  L-\.\ 272 

-  VII,  14 50,  157  (/,\.\ 

-  VIII,  (1 77 

-  IX,  1,  2 193 

2  LXX  (?) 169 

G 50 

16,   17  LXX .•  .   .  326 


207 
260 
224 


198 

98 

—  —     5 138 

—  —     6 307 

Prov.   XVIII,  2,  3 337 

—  XXIV,  27-29  LXX 374 

I,  2,  3  LXX 359 

vii,  20.  21  LXX 366 

,2.3 105 

III,  5,  6  LXX .314 

—  VII,  3-6  ZA'.V 353 

—  IX,  5  LAX .351 

—  —   14,  15  LXX. 312 

—  XIV,  6,  7  LXX 116 

—  XVI,  llLA'X 297 

Sir.    II,  12,  13  LXX 186 

—    X,  9  LXX  (?) 363 


Eccl. 

Cant. 
Wisd. 


33 


XI,  3. 


—    XII, 


XIV,  3-15 

—  10,  11  (AAA'reading  added). 

—  12 

XXI,  3,  4  LXX 

XXIV,  16-20  LXX 

—  23  (?) 


175 
63 
187 
101 
343 
333 
282 
143 

—  23  —  XXV,  1  LXX 271 

XXV,  6  LXX 271 

—  G-10  Z,AA' 355,  356 

XXVI,  9  LXX 124 

—  18,  19  Z,AA' 288 

XXVIII,  16 250 

XXIX,  13,  14 330 

XXX,  15 291 

—  18  LXX. 375 

—  18,  19  LAA' 356 


XXXI,  10 

XXXII,  1-6 

xxxiii,  13-16  LAX. 
x\xv,  3-10 

—    9 


135 
184 


i'vrri.  OH. 


F.    1 


134 

134 

—  XL,  27   —   XLi,  1 203 

—  xi.vi,  12,  13  LA'A'. .303 

—  XLix,  14-18 250 

18-21 137 

—  LI,  11 135 

—  Lv,  6-9  LA'A 327 

—  Lvii,  19-21    LA  V 298 

—  LViii,  1,  2 298 

—  Lix,  11-13  LXX 287 

20 


•SOG 

Is.    i.xi,  3-8 227 

—  —    10,  11 135 

—  i.xii,  1,2 136 

—  Lxiii,  17,  IS  LAW 354 

—  —    19 299 

—  LXiv,  5-9  LXÄ 3G0 

—  Lxv,  15-18  Z.V:V 3()3 

—  —    22  LXÄ 3Ü3 

—  i.xvi,  6-10 131 

—  —     17-19    L.V.V 311 

Jer.  III,  14  LX\ 64 

—  VIII,  3-5  LXX 433 

—  VIII,  16,  n  LXX 204 

—  IX,  1  LXX 307 

—  —2,3  LXX 306 

__  _  9  LXX 315 

—  —23 ;i03 

—  XV,  16,   17  LXX 316 

—  XVII,  13,  14  LXX 334 

—  —  15,  16  LXX 316 

—  XXXI,  15,  16 154 

—  xi.vii,  2  7..V.\ 204 

—  LI,  6-9  LXX 199 

—  unidentified 45 

Lam.    III,  22  (neither  P  nor  LXX).  .  .  283 

—  —  25-30 319 

Ez.    XVIII,  21-23 286 

_    _    30-32  y..\'.V 374 

—  XXXVII,  15-17 176 

Dan.    III,  l(i-18  Tlieod 290 

-_     _  3/,,  35  Theod 281 

—  —   42  Theod 373 

_    _  45  Theod 310 


Ilos. 


23-2n 


135 


—  VI,  4-7  /..V.\ 331 

Arnos  V,  24 284 

—  VIII,  9,  10 291 

Jon.    III,  7,  8 68 

Mio.    IV,  4,  5  LXX 320 

—  VII,  7-9 314 

Nah.    1,  7  (1-  clause  /.-\.V  j 319 

Hag-.    II,  7-10 237 

—  —  9,  10  LXX 177 

Zech.    II,  3-5  LXX .  .  ill 

—  V,  1-5  LXX 177 

—  X,  1 291,  292 

—  XI,  7,  8 J75 

IV  Macc.   V.4-XV11,  10 195 


|47G] 

Ps.  Sol.  III,  1-G.  314  (sec  Errata  in  tom.  Vll) 
Matlh.     I,   1 1,56 

—  —  20 51,  54 

—  —  21 ■.  .  54 

—  —  23 54 

—  II,  2 53 

—  —  10-12 47 

—  —  11 48,  53 

—  III,  1,2 165 

—  —  7-9. 163 

—  —  13,  14 60 

—  —  14,  15 67 

—  —  14-17 58 

—  —  15 64 

—  —  16 60 

—  —  17 65 

—  IV,  14-16 143 

—  V,  14,  15 193 

—  —38-40 218 

—  —  44,  45 85 

—  VI,  3,  4,6 194 

—  —  9 270 

—  —9-13 220 

—  —  17,  18 72.  74 

—  VII,  13 343 

—  —  13,  14 343 

—  —  26,  27 250 

—  VIII,  1-4 75 

—  —  5-10 80 

—  —  14,  15 81 

—  —  23-27 83 

—  —  28-32 91 

—  IX,  l-(; 79 

—  —  18,  19.  23-26. 85 

—  —  20-22 78 

—  —  27-30 86 

—  X,  17-22 186 

—  —  19,  20 234 

—  —35-49. 222 

—  —  37,  38 3G2 

—  XI,  7-11 163 

—  —  12,  13 109,  320 

—  —  28-30 317 

—  —  .30 310 

—  XII,  9-13 88 

—  XIII,  24-30 325 

—  XIV,  3,  4 165 

—  —3-5 239 


[477] 

MatÜi.  XIV.  O-U 2:59 

—  XV,  21-28 W) 

—  XVI,  lG-11) o2(i 

—  XVII,  19-21 309 

—  —  20,  21 17 

—  xviii,  12,  13 55,  lüO 

—  XIX,  13-15 377 

—  XXI,  7 95 

—  —  15 9'.,  97 

—  XXII,   11-13 315 

—  XXIV,  27 117 

—  —29,  30 117,  127 

—  —  50,  51 315 

—  XXV,  31-34 227 

—  —  31-41 354 

—  —  '34,  41 357 

—  —  34,  46  (?) 353 

—  —  41 315 

—  xxvii,  19 10« 

—  —  24,  25 108 

—  —27-31 113 

_-        —39-44 IM 

—  —  50-54 Hl 

—  —51,52 118 

—  XXVIII,  5-10 121 

—  —  8-10 125 

—  —  20 129 

Mark,  1,  11 05 


LuNe 


iO-44. 


57 


II,  3-13 79 

jii,  16,  17 171 

IV,  38,  39 83 


V,  1- 


91 


—  —  2.5-34 78 

—  —   43 85 

—  VI,  17,  18 165 

—  VII,  24-30 89 

—  X,  13-16: 377 

—  XI,  7 95 

—  XIII,  24-26 127 

Luke   I,  6,  7 45 

—  —  28 52 

—  —  35 KiO 

—  —39-45 56 

—  —  79 14:; 

—  II,  8-15 49 

—  —  10-12 63 

-       —  13,  14 387 


,I(.ilin 


307 

II,  25-32 383 

III,  22 05 

V,  12-14 ■   .  75 

—  18-25 79 

VII,  2-9 80 

—  11-16 90 

—  24-28 163 

■  —  36-38 ; 84 

VIII,  22-25 83 

—  26-33 91 

—  43-48 78 

X,  19 309 

—  30-35 9:; 

XI,  2.  ;. 270 

—  2-4 220 

-  9,  10 385 

—  13,  l'i 56 

XII,  48-50. 228 

—  49,  50 205 

—  49-53 208 

XIII,  6-9 I'i6 

XIV,  25-27 361 

—  26,  27 362 

XV,  3-6 318 

—  :!-32 280 

—  7 137 

XVII,  3 103 

—  5,  6 309 

—  13 •« 

XIX,  35 95 

XXI,  14-19 3.56 

—  25-27 127 

XXII,  14-16 100 

XXIII,  .39-43 109 

XXIV,  1-5 125 

1,  1-3 171 

—  1-4 152 

—  9-10 74 

—  11-14 131 

—  14 52,  2.52 

—  26,  27 OG 

—  29 '  .   .   49,  55,  04,  .388 

—  29-31 104 

—  49-51 214 

III,  29-32 105 

IV,  22-24 147 

—  46-50 80 

V,  25-29 128 


30S 


[47,S] 


John  VI,  53,  54 2G7 

—  —55-58 266 

—  VII,  14 140 

_     _  28-30 140 

—  —  37-39 234 

—  IX,  1-7 76 

—  X,  ll-K! 234 

—  XI,  1,  33-40,  43,  44 92 

_     _  21-27 196 

—  XII,   14 95 

—  —  24,  25 225 

—  —  31,  32 317 

—  —  31-33 110 

—  XIII,  3-5 '. 107 

_       —  23 173 


—      —  23-2:; 


171 


—  —31,  32 317 

—  XIV,  12 353 

_       —  27 292,  346 

—  XV,  11-15 221 

—  XVI,  33 95,  216,  263  [bis) 

—  XIX,  16,  17 318 

—  XX,  1-3,  11-13 119 

__      _  11,   12 129 

—  —  11-17 272 

_      _  24-29 175 

—  XXI,  20 171 

Acts   I,  15-17  Harkl 103 

—  II,  1-11  Harkl 148 

—  —  3-6 151 

_      _  12-22  Harkl 153 

—  VI,  6,  7  Harkl.  (?) 237 

—  VI,  15  Harkl 167 

—  VII,  55-60  Harkl 168 

—  IX,  15  Harkl 170 

—  XIII,  2  Harkl 152 

—  XIV,  21,  22  Harkl 314 

—  XVI,  7  Harkl 152 

—  XVII,  27,  28  Harkl 293 

—  XIX,  20  Harkl 237 

—  XXI,  10,  11  Harkl 152 

Rom.    I,  20-25 197 

_     _  2()-29 325 

—  11,4 59 

—  —  4,   5 296 

—  —  5 316 

—  IV,   3 220 

—  —    16-18 198 


Rom.   VI,  3-9 132 

—  VII,  6 153  (bis),  382 

—  --  14-19 .325 

-^      —  19-26 328 

—  VIII,  5-9 213 

—  —  29 50 

—  —  .34-39 210 

—  IX,  22-26 135 

—  XI,  33 46,  115 

—  XII,  13 331 

—  XIV,  15-17 69 

I  Cor.    I,  2.3-25 142 

_     _  2.3-28 115 

—  II,  8 116 

—  III,  11-13 172 

—  V,  7,  8 74 

—  VI,  20 361 

—  vii,  23 361 

—  —  28-30 217 

—  IX,  22 71 

—  —  25-26 190 

—  X,  12 104 

—  XII,  4-11 231 

—  XIII,  12  (y) 74 

—  —  12-xiv,  1 184 

—  XV,  16-20 217 

—  —  26 114 

_      _  32-34 218 

liCor.    III,  I7-IV,  1 271 

—  —  18 255,  261 

307 


IV,  7-10.  .  . 

—  7-12.     . 

—  11,   12. 

—  14-18.   . 

V,  15.  .   .    . 


250 
215 
361 


—  —  17,  18 64,  121 

—  VI,  11,  12 170 

n  <-»  ,"> 

VIII.  .) ■^•I.i 

—  i\,  10,  11 332 

—  X,  2-6 207 

—  —  3-6 192 

—  XIII.  2,  3 170,  218 

Gal.    1,  1,  11 225 

—  n,  8-10 237 

—  —  ',),  10 331 

—  m,  1-7 223 

—  —  26,  27 139 

—  —  26-29 210 


C.al.    IV,  4 ■'>■> 

—  V,  16,  17 68 

—  —  17 328 

—  —  24 370 

_     _  24-20 363 

Kph.    I,  20,  21 145 

—  —  22-11,  2 129 

—  II,  1,  4-6 146 

—  —  4-6 141.  161,  270 

—  —4-7 142 

—  —  6 143 

—  —8,9 270 

—  —  12 145 

—  m,  8-10 113 

—  IV,  3-6 133 

—  —  8-10 145 

—  —  9,  10 123 

—  —  13 71 

_      —20-25 269 

—  —  22 138 

—  —  22-24 194,  323 

—  —  24,  25 73 

—  V,  2 75 

—  VI,  10-12 194 

_      _  10-13 286 

—  —  14-l(i 191 

—  _  14-20 188 

—  —  16 318 

l'hilipp.    1.  7 170 

—  —  21-24 212 

—  II,  5-7 HO 

—  —  5-9 384 

—  —  7 1(15 

—  —  14-16 169 

—  —  15,  16 138 

—  —20,  21 303 

Col.    I,   16-19 163 

—  II,  1-3 170 

—  —  11-13 133 

—  III,  1-3 130 

—  —3 143 

—  —  5 240,  248 

—  —  5,  0 129 

—  —9,  10 137,  194,  323 

1  Thess.    IV.  1'^.   J4 377 

—  —  13-17 126 


309 

I  Thess.    V,  4-8 127 

—        VI,  13-16 120 

II  Thess.  III,  1,2 237 

I  Tim.    III.  14,  15 193 

—  —  14-16 183 

—  —  15,  10 218 

—  V,  3-5 370 

—  —  9,  10 371 

II  Tim.  I,  10 114 

—  n,  1-4 322 

—  IV,  6-8 212 

Tit.    II,  11-15 222 

Heb.    1,1. 158 

—  —  1-3 340 

—  —  3 293,  388 

—  II,  14 62,  114,  146,  187,  267 

—  —  14,  15 141,  375 

--  —  16 49 

—  —   17 50,  61 

—  —  17-III,  3 368 

—  IV,  14,   J5 116,  145,368 

—  —  15 50,  59,  61 

—  —  16 360,  371 

—  V,  5,  0,  9,  10 ,368 

—  IX,  .3-5 158 

—  —  28 75 

—  X,  19-24 258 

361 

273 

331 

229 

226 

226 

390 


XI,  22.    . 

XII,  23.   . 

XIII,  1-3. 


—  —  7,  8 

—  —  11,  12 

.James    v,  16 

I  Pet.  I,  12,  13 261 

—  II,  24 113 

—  IV,  18 313 

I  John    V,  6,  8 132 

Ign.,  ad  Rom.,  4,  6 228 

Marl.  S.  Marci,  3 172 

Acta  S.  Petri  Marl.  Alex.  (ed.  Viteaui, 

p.  75  ff 230 

Greg.  Nyss.,  De  vita  S.  Greg.  Thmtm.  231 

—  Naz.,  unidentified 57 

Socr.,  //.  E.  V,  25 2.56 

Theodoret,  H.  E.  v,  17,  24 2.56 


ERRATA 


P.  (>  1.  l.'i,  lli.  For    another  text  seems  to  have'  read  •  the  Harklensian  version  has'. 
I>.  18  1.  15.  For  ic^-.'i.t^  |o;  read  ic^v^i»;  (correct  the  Krrala  to  lom.  VI  fasc.  1). 
P.  81  vers.  1.  5.  Fori  read  »  (correct  the  Frrata  to  tom.  VI  fasc.  1). 

p.  183  1.  (i.  i-'or  Ä.n'n^r5^:\  read  ^n-^Artfa- 

P.  187  n.  c  1,  8.  For  '(sie).  Pi^jio'  read  'isic)  ■pv^j^'- 

P.  192  n.  cl.  1.  For  ^(  read  ^(. 

Ibid.  n.  hl.  2  For  inji^^^.  read  iisj..^. 

P.  205  1.  10.  For  ^oQu^^^o/;  read  ^o^i^o/.. 

P.  230  1.  4  of  notes.  For  (Iääs  read  iioäs. 

P.  232  vers.  n.  4.  Before  'he'  ins.  'in  that'. 

P.  233  n.  1.  For  |i.ci±io  „o,  read  ilqjlä,»,. 

P.  237  1.  7.  Before ;-(  ins.  .. 

P.  240  1.  11.  F'or  ^a^^.oii  read  .ma*£Do;o(i.. 

P.  243  vers.  n.  31.  2.  For;  read? 

P.  270  1.  1.  After  o«  ins.  ref.  ". 

P.  293  vers.  1.  5.  After  'hand'  ins.  ref.  •'. 

P.  296  vers.  1.  9.  For  'will  est'  read  'willest'. 

P.  307  1.  7.  For^Lo.  read  olo.-. 

Ibid.  n.  cl.  1.  F'or  i-iiu..ia£.  read  pnj-Vo^.. 

Ibid.  n.  1.  For  v^oVo  read  ViopooVo. 

P.  3i5n.  d.  For  '/'  read  '1'. 

P.  325  1.  2.  After  icv^j^  ins.  stop. 

P.  326  n.  cl.  1.  Dele  stop  at  end  of  line. 

P.  331  vers.  n.  21.  5.  For  'convenant'  read  'covenant'. 

P.  337  and  339  heading.  Dole 'AGAIN'. 

P.  340  n.  f.  1.2.  For  ^  read  ,:^. 

P.  343  n.  b  1.  2.  After  y.^^  ins.  stop. 

P.  344  1.  2.  After ^M,  ins.  stop. 

P.  354  n.  dl.  2.  For  v^Jiii  read  ).^-sji. 

P.  356  n.  hl.  3.  Dele  p»a3  ^<i:.^. 

Ibid.  n.  i   1.1.  After  \.u  ins.  (.^oas  ^ao^.. 

i\  364  n.  3.  For  i!^p».^o  read  lu-^^i^o. 

P.  366  vers.  n.  51.  7.  For  'will  a  man  be  righteous'  read  'shall  there  be  a  righteous 

man'. 

P.  370  n.  jl.  3.  F'or  .^-.oi|  read  •^>-.oi^ 

P.  373  1.  5.  After  ...ic^  ins.  ,^i. 

P.  382  n.  21.1.  After  .Äi:t  ins.  braci<et. 

P.  386  vers.  n.  1.  For  'P  ls'  read  '  Ps.  i.'. 

P.  387  1.  10.  After  ;.\  ins.  stop. 


THE  LIFE  OF  ABBA  JOHN  KHAME 


I'ATU.    UK.   —    T.  XIV.   —  F.  2.  -1 


THE  LIFE  OF  ABBA  JOHN  RHÄME 

GOPTIG  TEXT  EDITED  AND  TRANSLATED 

Ji'ROM:     THE     COD.     VAT.     COPX.     LX 
BY 

M.   H.  DAVIS 


Nihil  obstat, 

R.  GRAFFIN. 


PERMIS   D'IMPRIMER 
Paris,  le  28  fevrier  1919. 


P.  FAGES, 
Vic.  gen. 


INTRODUCTION 


The  text  here  published  is  edited  at  the  instance  of  Mr.  H.  G.  Evelyn- 
White,  who  is  writing  a  history  of  Nitria  and  who  has  kindly  added 
here  the  notes  that  bear  his  Initials.  The  remaining  texts,  all  preced- 
ing  this,  comprised  in  Codex  Vaticanus  LX  are  the  Martyrdoms 
of  Pisoura,  Pirow  and  Athöm,  John  and  Simeon,  all  published  by  Prof. 
Hyvernat  in  his  Actes  des  Martyres. 

The  Script  is  illustrated  by  Prof.  Hyvernat  in  his  Alhum,  pl.  43, 
and  is  assigned  by  him  to  the  12'"  or  13""  Century.  The  Script  of  the 
title  closely  resembles  that  of  the  Album,  pl.  1,  dated  A.  D.  4 230. 
There  are  a  few  small  corrections,  some  by  modern,  some  by  earlier 
hands,  and  here  and  there  a  modern  band  has  gone  over  faded  let- 
ters. The  present  edition  reproduces  all  superlineation,  but  not  punc- 
tuation  nor  paragraph-divisions.  The  text  is  paged  independently 
of  the  remainder  of  the  volume,  on  alternate  pages  only,  from  2  to  96, 
though  both  first  and  final  numbers  are  effaced. 

A  complete  quire  of  46  pages  has  been  lost,  being  quire  §  (5), 
after  p.  64  (f.  447),  where  the  death  and  burial  of  the  saint  are  re- 
corded  and  the  subsequent  increase  in  the  number  of  his  disciples. 
This  gap  must  have  contained  an  account  of  the  loss  of  the  MS.  of  his 
Life  and  of  its  subsequent  restoration  «  at  this  time  »,  by  divine  revela- 
tion,  which  is  compared  to  that  of  the  Invention  of  the  cross  and  tomb 
of  Christ,  hidden  by  the  Jews  and  eventually  revealed  by  Cyriacus. 
Where  the  text  begins  again,  on  p.  84  (f.  448),  the  author  is  con- 
cluding  his  refutation  of  those  who  declared  themselves  unbelieving 
(as  to  the  genuineness)  of  the  Life.  It  is  probable  too  that  some  mira- 
cles  were  related  in  the  missing  pages,  as  the  Avriter  prefaces  that  of  the 


318  ■         INTRODUCTIOX.  [61 

serpents,  related  on  f.  120  v°,  with  the  words  :  «  Hear  and  I  will  teil 
you  this  other  marvel.  » 

The  abbreviated  version  of  the  saint's  legend  given  In  the  Synaxa- 
rium  (for  25'"  Kihak]  '  differs  slightly  in  detail.  Besides  the  miracu- 
lous  vine  in  the  bride-chamber  (f.  95  v"),  \ve  read  of  an  angel  over- 
shadowing  husband  and  vvife  as  they  sleep  and  of  the  surprise  of  the 
parents  that  there  is  no  offspring  of  the  marriage.  The  decision  to 
retire  to  the  desert  is  not,  as  in  our  version,  directly  inspired  by  an 
angel  (f.  96  v"),  as  John  only  meets  a  «  man  of  liglit  »  on  leaving  bis 
village  and  from  hini  receives  Instructions  as  to  his  journey. 

The  following  chronological  notes  have  been  kindly  contributed  by 
Mr.  H.  G.  Evelyn-White  : 

M  The  date  of  John  Khame  is  not  very  easy  to  determine.  The  Goptic 
Life  (fol.  110  v")  refers  to  his  monastery  as  fifth  among  the  convents 
of  the  ^Vadi  Natrün  in  order  of  foundation,  and  he  is  therefore  later  than 
the  4  Century.  On  the  other  band  the  first  direct  mention  of  the  Monas- 
tery of  Khame  is  found  in  the  History  of  the  Patriarchs '  in  connec- 
tion  with  Gabriel  I  (913-923  A.  D.)  :  «  when  he  (Gabriel)  was  a  young 
«  man,  he  had  entered  the  desert  and  become  a  monk  in  the  Wadi  [Mabib] 
«  at  the  Monastery  of  St.  Macarius,  at  a  cell  there  named  alter  the  Syrian 
«  [^^jAi.j^),  that  is  to  say,  the  father  Kama  (US),  brother  of  John  in  the 
«  monastic  lifo  «.  The  context  of  this  passage,  which  implies  that  Khame 
was  a  Syrian  and  not  an  Egyptian,  shows  that  the  cell  was  then  no 
longer  a  modern  foundation.  But  this  long  period  can  be  substantially 
reduced.  On  the  one  band  the  History  ofthe  Patriarchs^  regularly 
refers  to  «  the  foiir  mona.steries  »  of  the  Wadi  Hablb  in  the  time  of  Da- 
mianus,  showing  that  Khame's  monastery  was  not  yet  established  at 
the  close  of  the  6'"  Century;  on  the  other,  mention  is  made  of  «  the 
seven  monasteries  '  »  during  the  patriarchate  of  Shenouti  I  (859-890), 
at  a  time  when  Ahmed  ihn  Mohammed  al-Mudabbir  Avas  minister  of 
finance  (856-866).  The  date  of  Khame  lies  therefore  between  ca.  580 
and  860.  This  again  may  be  reduced  :  reference  is  made  in  the  Goptic 
Life  (fol.   99)  to  the    Instruction    of    Khame    in   the    «  canon  of    the 

1.  P.  0.,  Ill,  519.  —  2.  Bibi.  Nat.,  fondn  arabe  n°  .304,  p.  (i(i  (the  translation  is  that 
of  Mr.  Evetts).  —  3.  Ed.  Evetts,  p.  209  (— -  P.  O.,  I,  473).  —  4.  The  seven  were  those  of 
Macarius,  John,  Pishoi,  Baranuis,  Khame,  the  Syrians,  and  of  Moses. 


[7]  INTRODUCTION.  319 

Synaxis  »,  according  to  the  commandments  of  Agatho  the  Stylite '. 
Khame  was  therefore  later  than  Agatho  the  Stylite,  who,  as  a  disciple 
of  Abraham  and  George  and  a  younger  contemporary  of  John  the 
Hegumen,  is  to  be  dated  at  the  end  of  tlie  7'"  or  beginning  of  the  8'" 
Century. 

i(   Khame  Hved  therefore  after  ca.  70O  and  before  ca.  SSO. 

«  Less  trustworthy  evidence  may  carry  us  even  further.  Great  stress 
is  laid  in  the  Life  on  the  inviolable  state  of  the  monastery  (fols. 
106  v°,  107,  121).  If  this  is  fact,  then  the  convent  can  hardly  have 
existed  in  the  last  days  of  Mark  III  (709-819),  when  all  the  monaste- 
ries  were  sacked ;  and  consequently  Khame  must  have  lived  in  the  9'" 
Century.  This  being  so,  it  seems  likely  that  considerable  importance 
should  be  attached  to  the  evidence  of  the  colophon  to  a  Coptic  MS.  in 
the  Vatican-,  which  prays  the  reader  to  remember  the  poor  sinner  who 
wrote  (it),  Jacob,  the  son  of  my  father  Shenouti,  son  of  John  Khame 
(;/ AJÜLt).  If  Khame  is  to  be  assigned  on  other  grounds  to  the  9""  Cen- 
tury, it  is  hardly  doubtful  that  the  Shenouti  of  this  colophon  is  the 
Shenouti  described  in  the  Life  as  succeeding  Khame  as  superior  of 
the  monastery  (fol.  114).  It  is  then  possible  to  date  Khame's 
floruit  at  ca.  850.  » 

The  name  Khame  is  translated  as  Niger  by  Renaudot,  Lit.  Or. 
(1847),  I,  18,  and  as  le  Noir'  by  Prof.  Hyvernat  in  his  Actes  des  Mar- 
tijres,  p.  77.  It  occurs  indeed  here  in  one  instance  (f.  117  v°)  with 
the  adjectival  n-  and  possibly  the  black  serpents  mentioned  on  fol. 
121  point  to  a  play  upon  the  name.  Quatremere  however  maintains  ' 
that  the  name,  if  it  meant  'the  black',  would  be  preceded  by  the  ar- 
ticle,  as  in  the  case  of  JJLUjitcMC  Y\\KJ<3JLt  and  similar  forms.  Nor 
does  the  fact  that  the  ansfel  bestows  the  name  on  the  saint,  as  one  bv 
which  he  shall  always  be  known  (fol.  101),  lend  much  colour  to  such 
a  translation. 

Possibly  a  Sahidic  form  of  the  name  (KAJült,  KAJÜLH)  is  to  be 
recognised  in  Crum,  Coptic   Ostraca,  Ad.   40  etc. 


1.  For  Agatho  see  Sijua.rarium,  P.  0.,  I,  265.  —  2.  W  LXVI  :  cf.  Zoega,  p.  45.  — 
3.  Recher ches,  p.  29. 


320  IXTRODUCTION.  [8] 

The  author  remains  anonymous,  nor  is  there  any  evidence  that 
he  was  a  monk  of  John  Khame's  monastery,  unless  we  may  deduce 
this  from  the  closing  words  of  f.  87  v". 

For  the  following  Arabic  colophon,  found  on  the  verso  of  fol.  125 
and  for  several  incidental  references  I  am  indebted  to  Mr.  W.  E.  Grum. 

y   j J.5   4,— iJ  üllil  3I   sjs^    Jj   ijUi-l  jl  ^\l^\   ^  U-jli.   J^\    'JS^A  ^J\  y 

^J^    ^Jii»^\j    Ai-Vlj    LL>y^^,i.t<-Vl    J^_     *.    K^     Jj^.J    f_r*^lj    C~^^    '~'^    '^^,    '>^ 

«  A  gift  unto  the  library  (ßig>.ioOfl/.-^)  of  the  holy  Abu  Mak;\r.  And 
whoso  shall  bring  it  forth  from  the  keep  (/.aGTsniov)  unto  another  cell, 
or  unto  another  place,  without  the  keep,  or  shall  borrow  it  and  not 
return  it,  or  shall  appropriate  it  unto  himself  without...  [illegible]  of 
Abu  Makar,  the  same  shall  be  under  ban  and  excommunication  and 
his  portion  shall  be  with  Judas  Iscariot.  And  he  that  taketh  and  he 
that  giveth  (a  bribe)  that  it  may  be  brought  away,  they  both  shall  be 
under  this  same  bond.  And  the  humble  Paul  wrote  (it',  the  minister  of 
(the  church  of]  Abu  Shanoudah,  in  Bebig  |?) '     Year  971  (=  A.  D.  1255).  » 

1.  This  word,  unpointed  like  most  of  the  text,  admits  of  various  readings,  That 
here  proposed  would  give  the  word  discussed  by  G.  Salmon,  in  Bull.  Inst.  Fr.,  I,  which 
represents,  I  believe,  ntno^K^o«  (the  ntnerE,  nmHK  of  the  .lerne  documents).  (W.E.C.) 


UTE  LIFE  OE  ABHA  JOHN  KHAME 


fol.  SGr«. 


fol.  8C  V' 


TiEnuj.KA^^oc  ns^-i  uY^vvIio^o^oc  o-ro^  firtTirto^o^oc 

^e^eiA  ^uji^rtnHC  ^^AUH  (s/r)  tir^«onr  rtonrou  n\^in 
t^riACujintu    E^oc^    o-ro^    ort    ÄErtSE^oonr    eiac^üiovi 

«IE  ^'\  AUHn  :- 

cuaiH^  rt^r^^oc  V3ET1y^^ETA^^E?^^or\  E^onr^fi  äevi^uj- 
^Er^T^E  ^ox^^m^  utukocuoc  uuon  «^äou  r^^EO'rß\3.K^ 
yy^yi   ^ojM   ^^'SEUO'TiuaoT   onrT^E    UTiAnrdE^EonrloH&kC 


*A  portioa    ([AEfo;)  iVom   tlie    life    ([ii'o;)    and   the  polity  (iroXiceia)    of  our  *  I'jI- s''r° 

blessed  (jj-axapw;)  and  Spirit-endued  (irve^fiatdcpopoc)  father  and  (ysvvocpopo;) ' 

Godclad  (Osofpopo;),  cross-bearing  ('iTxupofpöpo?),  revered  priest  (TtpeuSüTEpo?), 
Abba  John  Khame,  for  a  proüt  unto  every  one  that  shall  hear  it.  And 
inoreover  the  day  whereon  he  went  to  rast  was  the  -i.V"  of  the  month 
Khoiak.     In  the  peace  of  God.     Amen. 

Well   UaAü);)  indeed   hath   our  good   (äyaöoc)    Saviour  already  *  said   in'ioi.  »ßv 
the  holy  gospel  (eüayysliov)-,  «  Ye  are  the  light  of  the  world  (y.6c^.oi;).     A  city 
cannot  be  hid  that  is  set  on  a  hill.     Neither  do  (men)  light  a  lamp  and  put 
it  under  a  bushel;  rather  (äVAzi  they  set  it  on  the  candlestick  CXuxvia),  that 

1.  An  uiiidentified  word.  —  2.  Mt.,  v,  14-16. 


fol.  87  V". 


322  TUE  LIFE  OF  ABBA  JOHN  KHAME.  [10 

UA^ETvtitvionr'Jumt    t^onruimt    UTitu^o    nrnfujim    ^m^ 
nctuAnr     erttitrt^ßivio'r?     t^rtAUtno     ftcE'\"JOT      ünt- 

UAKA^soc    fi\«JuiT    'YuonTE    fto'T^AAm^    u^^H*^    ftvisAvnm 

jyojTAs  tt^co^rs  E^ontT\»A^uauAiA  a«-\|^ujta^  fio'r'z^uA^ort 

V)tvtijnE'2S^\     ATitc^^ATi     tfCJ^ST     V3Er\-Tny:ocuoc    iw^^ 
j^cjujujiTv^     fiÄETiEc-j^ATi    Tionrco'Ätrt     rtc^omonrc^?    l3trt- 


iW)  it  ma}^  give  light  uuto  all  that  are  in  tlio  liouse.  Let  your  liglit  so 
sliiiie  ]>efore  men,  tliat  (iva)  they  may  see  your  good  works  and  glorify  your 
fatlier  which  is  in  heaven  ».  In  vcry  deed  (6'vtw;  ä/z/iöw?)  tlie  liglit  of  our 
blessed  {[lx-/..)  fatlier,  Abba  Joliu  Kliame  hath  attain(>d  unto  tlie  gates  (xÄr,) 

fol.  87  r.  of  heaven  and  the  swcet  savour  of  liis  vir'tnes  (äoiTn)  hath  reachcd  unto  tlie 
throne  (Opdvo?)  of  God  and  the  angcls  (äyyeXo;)  and  all  tlie  saints  have 
rejoiccd  at  his  lionour.  The  life  (ß(o;)  of  our  blessed  (f^ax..)  father  gave  forth 
sliiniiig  splendour,  cven  as  the  shining  rays  («/.tiv)  of  the  suii,  giving  light 
unto  the  uttcrinost  ends  of  the  earth.  The  swect  savour  of  his  virginity 
(TCapÖavjia)  hath  spread  abroad  as  the  sweet  smell  of  the  rose  in  the  inonth 
Pharmoutlii.  IIü  was  choicer  than  spices  (ä'pw[;.x),  he  was  a  lioly  gift  (^öipov 
uiilo  liic  Lord,  of  more  value  than  pearls  ((xapyapiTvii;)  and  prccious  stones. 
The  Lord,  sanctified  him  from  (the  time)  wlien  he  was  in  the  womb.     His 

•fol.  87  V.  namn  hath  won  renown  in  *  all  tlie  world  (xdifioc),  and  hath  bocomc  a 
sweetsmelling  ointment  in  all  the  churches  (i-A-Al-ncia.).  For  tliis  cause  hath 
my  soul  {'\i^yi)  loved  him,  and  therefore  (o'jv)  I  desire,  O  my  beloved,  to  set 


[11]  TlIK  I.IIK  OP  AMBA  .lollN  KFIAMK.  .S2:? 

^j±)öE^o'Ju^   AS^Anut-rs   tßio^.   tutt^jKA^JAfiouA  t^doct 

ÜrtA?.AC     A?%?.A     CIO-TUOC   '      VtlAUEIT^vxAei     E^\>H^     fl'ÄE- 

rn'\^o   fint    rttnsujn    EiJonrAßi    4^a\    ei^Cw    bEviiErtUH-Y 

Ü^OO-r    EC^^A^^    HEUAn    joEriTlE^OOir   filE<^  -FJAVtHK-V^^C 

OTO^  E<^'\EfOTOT  riArt  EiJ^ErfS«^  eIxe^e^oh  uriEt^fimc 
E^o-TA^i  rjT^vsn  CJ^iEU  Efo^  joErto-r-^^^Hc^  m  rtAUErt- 
fA^   TUTsAOC  JüLUAmo-r-Y  -^onruaty  onrn  E^A^EU^Hrto-r 

Ü^OO-r  EO-rAfSCIOVt  JüL&iACi?s^KOVt  '^«'^'^^  ^X"^  V^A^«^- 
lEn       ftOTIfATIE'^A        JÜßiACtTNSKOn       O-TO^       UVinAI^KOrt 

riiAnEuu^AAiEn      vtonn^o^^H      fJETtuj^ATnort     eie^a^tie 

Tt^PitOC  E^UE^  fiC0?sCE2%  ftlE  TIErtT^AnEU^^tOC  ftSUiT 
EFl^'KH  ArtOK  O'T^nrKAnOC  An  Ei^f^E^^^AS  A?s?sA  EWOVl- 
^E^      UUOi      ^^AJi      E^^^MfA      ft^HK^       EIAC^^Onr?      ft-^IE&i^ 


1.     Ill'ail    CETOXllOC. 


moving  llie  iiistrument  (opyavovi  ol'  my  feeble  tongiie,  tliat  I  iiiiiy  teil  some 
fevv  tliings  frora  the  Life  (ßto;)  of  <>ur  blessed  and  holy  fathcr,  John  Rhame. 
\Mien  I  consider  his  lofty  good  deeds  (icaTÖp9coiAa),  I  am  afraid  and  tremble, 
niore  especiallv  ((Aa").:cTa)  wlien  I  laiow  the  poverty  of  my  understanding 
(voü;)  and  the  weakness  of  my  tougue.  But  (ocXkx)  the  pra}'ors  of  our  lioly 
fatlier  raise  up  my  feebleness,  he  that  is  in  our  midst  today,  rejoicing 
Avith  US  (in  the  day  of  his  *  festival  (xav/iyupt;),  cncouraging  us  that  we  may  ♦  loi.  ss r 
teil  particularly  (ä^atpeTo'v)  his  holy  Life  (ßto;).  Then  (wV/iv)  hcar  me  with 
attention,  0  my  beloved,  ye  God-loving  people  (lade),  for  I  would  bid  you 
today  li)  a  kingly  feast  {^xmlr/Mt,  apicTov),  1  would  set  before  you  a.kingly 
(ßx(7.)  table  (rpaTce^a)  and  a  spiritual  (■Jz-tBw.y.ziyA^)  that  I  might  feed  you  witli 
a  heavenly    food  (eiroupav.o;,   rpo-p-/)'),  which*  is  the   Life   (ßw;)  that   is   füll    of 

encouragement  of   our   (:Ta,v£;x(pio5) '    father.      Secing  that   (ettsiS-ä)  I  am 

not  myself  fitted  (ly-avo'c)  to    do   this,  but    rather  {iXky.)  I   liken  inyself  unto 

1.  Unidentified.  irav£ij'pr,,uo(;  would  scarcely  be  applied  to  a  monk. 


324  THE  LIFE  OF  ABBA  JOHN  KHAME.  [12] 

^AUE    KATJ^    ^f^'Y    E^^'^'^^OC   riArt    SÜL'ÄtnErt^O'Y 

rtEUonron  vt^&kEU   l<^o\   vtcrvonr'Z^EOc  V^Ert-YA^E^H   Et-jCEU- 

rtHOTT  VDErtUEt^CA'iS:^  tM^?M  )3trtrtEc^?\orscuoc  E«^onrj^Bi 

•  füi  80 1".  V)Ertr\E«-jcujuj^     Et^^onrßiHonri     V^EmEcj '  — ^\^'r2)(^H     e<^os 

nXrA^oc  eV^oityi  e^uju^  rußiEVi  e«^o?  üuj^iArj^nvi  üuai- 

JiJEUUO  EC^Ot  fl'ib.lKEOC  V)EmEt^^^'r;)(;H  Et^O^  fiCABiE  OTO^ 
flKAI^ViT     ECjOi     fi!2^mEOC    V)EnrtE«-\^&vHOXt     IH^OT     l<^0\ 

fi^EOCE^iHC  V)Enr\mA^'Y  t^-jjij'ju^n  üuot^  e-^ekk^hcsX 
«IE  ^X^  Et^E^TiHcnETsn  TiCHOir  rt^&kEVt  EtJjE^rs^ocEir- 
;XEC^E      V3E«0TU0'rrt      ^^o7\      E<^EfUE?\Eij^n      3ün^fAn 


tlie  poor  Avidow',  tliat  did  cast  two  mites  into  the  treasury  (ya^otp'AKxtov), 
therefore    will   I  betake   myself  uuto    the   preface    (xpooirjuGv)    and  will  teil 

lüi.  88  V.  *  clearly  (?  Oeup-ATüi;)  -  tliat  whicli  the  Holy  Spirit  (irveOjj.a)  shall  furnish  {yofn- 
yeiv)  unto  US  through  the  prayers  (sü;^/!)  of  our  holy  aud  all-saintly  (Tvaviy'o; ' 
father,  Abba  John  Khame,  according  as  (xarz)  our  fathors  have  told  us. 
NoAV  (Äe)  this  holy  man  (äyto?)  of  wliom  we  teil  was  of  a  village  which 
is  called  Jepromounonsön',  in  the  nome  of  Sais,  and  he  gave  himself  unto 
virtue  (i^trr,)  froni  his  childhood.  Tle  was  sweot  in  his  nature  and  unto 
all  men  mild,  zealous  (cTroufWio;)  in  virtue  (äpeT-/i)  and  prudent  in  his  words, 
sober  in  his  judgment  (aoyig[7.ö:),  pure  in  his  body  (<j(o[ji.a),  sanctihed  in  his 

'  foi.  89r.  *  soul  (']''-'/•')),  good  toward  all  men,  a  lover  of  charity  {ixyi--ri),  a  lover  of 
strangers,  righleous  (f^iV-aio;)  in  Ins  soul  (4'.),  wise  and  of  undcrstanding, 
righteous  (St'xato?)  in  all  his  ways,  devout  (OeoceSr';)  in  the  faith,  going  early 

1.   Cf.  Mk.,  XII,  'i2;  Lu.,  xxi,  2.  — 2.  A   merely   supposililious  form.  —  3.  In  tlie 
Synaxarium  [P.  0.,  HI,  519)  Shoubr;i  Mansü. 


fol.  8'JV". 


[13]  TUE  MIT-:  OF  ABF5A  JOHN  KIIAMK.  325 

UYitvtdc    mc   y^X^   ]btrto'rn^j^'\    ftdt^jiyuao'r    uy\tE^oonr 
mtc^^Y'^^^      Ec^CA^Honn      e^o?%      ^j^^uaonrjy      ni&ktn 

riEU^K^H^onousA    hie    ns^uH^    E«-\E^Kocum    V)Er\^«^ßi 
vn&iEn    Eört^rtEnr    ^^lEn'^'i^'Ju^EA    uie    n^YirtA    E^onrj^Bv 

E«^A^E^  ErtEmO?NH  UrtETI^EÖ^O^OC  fl^u^T  A^&kA  ^u^AUHHC 

änr-soc  rtArt  E^&iHncj  'Xiee'Y  e^o»   tiV^et^^s^s  e^V^evi- 
nj^s^&vHO'Ts    E^rtAUE-r    ETJ^TiÄononr    rtEu^onro    E^*xionr 


'.PO  I" 


1.  Read  cdpel^T. 


to  tlie  churcli  (exy-V/Kiia.)  of  Christ,  fastiiig  (v/ic7TcJsiv)  at  all  times,  prayiny 
(-poseü/coöa;)  continuallv,  mcditating  (;y.e>,eTäv)  tlie  iiamc  of  our  Lord  Jesus 
Christ  witli  great  fervour  hy  day  aiid  by  night,  keeping  his  body  {rn^ij.7.)  in 
subjectioii ',  niaking  il  the  servant  of  his  soul  (ij/.),  withdrawing  himself 
i'rom  all  worldlv  (ß:(DTi/.o;)  cares  and  from  thought  ol"  the  matter  *  (üX/i)  *  lui.  »n  v» 
and  ease  of  this  life  ([i''o{)  and  from  the  deceit     iTcaTvi)  of  the  tlesh  («ixp^), 

bringing  to  nauglit  his  sin-loving   -,  forgetting  the  things  of  this  life 

(ßio;)  for  they  swiftly  pass  away,  and  eager  for  the  age  (a.twv)  of  light  and 
llie  inlii'i'itance  {-/.l-n^o^rj^ix)  of  the  righteous.  He  was  adorned  (/.ocjjistv)  witli 
all  good  things  by  the  gift  ((^wpe«)  of  the  holy  Spirit  (tüv.);  in  a  word  (aira^ 
ä-\ü;]  hf  sen-ed  the  Lord  with  all  his  miglit.  keeping  the  commandments 
(i'/Tolr,^  of  our  God-clad  (Oecooio-r,  father  ALba  John'. 

It  is  told  US  '■  concerning  liim  that  while  he  was  yet  (I'ti  a  youtli  and 
loutinuing  in  these  good  works  that  we  have  recorded  and  more  ihan  thesc, 
"he  was  betrothed  unto  a  maiden,  a  virgin   (ivapösvo;),  that  he   should  take  ♦  fui. '.m  r 

1.  I  Clor..  i.\,  27.  —  2.  One  is  inclined  to  suggest  ^opuH,  as  in  1'.  12o.  -  -  -i.  Perliaps 
John  IV  jl'atr.  775-799),  once  a  monk  of  Wadi  Ilabib  and  later  oeconomus  of  the 
Cliurch  of  St  Alenas  (see  P.  CK,  X,  .381).  (E-\V.  .  —  4.  Cf.  tlie  history  of  Ammoun  and 
liis  bride,  Hisl.  Monach.,  XXIX;  Hist.  Laus.,  \  111. 


fol.  110  v° 


32H  THE  LIFE  OF  ABBA  JOHN  KHAME.  [14J 

ns^uHs    ntrts'^i    E^oiTA^i    A«^^<ju^uj     nntt^'X:«'^    tß^o^» 

ÜUOC  '2S:ET\3c  ^'Y  ^"^^  rtfÄOU  Anr^SHT  flCJUV:  SC2S^E«EW 
VDEmO'Y  H^OKTIE  n^YlOIT'Y  SC2S;E«Et)3ET1imE'2S:S  f^^E 
lAUAIT  UlViSC  rtHS  J\3<6c  E^^^JJJUJTH  V^EWOTIOTßiO  f^^E 
^^rJA^^En^A  *  ujATI^'ÄuaK  E^O?^  Onro^  ort  UMiC  fi'lEKBi'JUKt 
^3<\     E^J^'r^A^UEC     rtEUHi     E^^ECE^VIEUTI^A     UmK2%HfOC 

f^^E    ^Y^     TicA^iH     UTiA^iJEnoc     nsülono     «j^k    jijj^EriE^ 

1Et^JiJE>kET     !ii.E     ACCOUC    ACrtJ^T    E^H    EiJ^Onr^ßi    Ef-JO^S 
E^A^«^       E^EMEt-^-ÄitJS:      ^O^JiJ       E^02s       EfETlE«-Jt       VlIH^      OS 

rtEUO'TCÖEflEf    ?1A   At^UOT'Y    EföC    ri!ÄET\S^UH?     FVEÄA^^ 


her  to  wife,  accordiug  (xa-ra)  to  the  laws  (vo'fAo;)  of  nature  («p'joi;).  And  wheu 
they  had  made  the  marriage  feast  for  him  and  her,  as  {xara)  was  befitting, 
they  set  him  with  her  within  the  bride-chamber  (vuu.ipcüv)  and  they  closed 
the  door.  But  (8i)  the  righteous  man,  our  holy  father,  spread  forth  bis 
hands  and  prayed  unto  the  Lord,  desiring  (xiTeivj  him  to  give  him  strength 
in  that  -which  he  had  it  in  mind  to  fulfd.  And  he  said  '  :  «  Lord  God  of 
hosts  I  was  cast  upon  thee  since  1  was  in  the  womb ,  tliou  art  my  God  since 
I  was  in  the  belly  of  my  mothcr'.  Grant  unto  me,  my  Lord,  that  I  may  bc 
♦lui.Düv".  in  the  purity  of  virginity  (TcapOsvaia)  *  unto  the  end  and  grant  unto  thy  scr- 
vant  also,  she  that  liath  been  bidden  with  me,  that  slie  may  be  worthy  of 
Ihe  lot  (icVÄpo;)  of  Ihr  live  wisc  virgins  (TrapOsvo?).  Glory  (be)  unto  thee  for 
cver.     Amen.  » 

And  {Si)  bis  bride  lookcd  and  saw  the  holy  man  standing  and  bis  hands 
spread  forth  and  bis  ten  fingcrs  were  as  it  were  ten  lamps  {la.u.-xi;  of  lirc 
and  she  was  in  fear  and  Irembling.  Then  (siTai  the  righteous  man  calh-d 
unio  her  and  said  niildly  unto  her  :  «  Gonie  near  unto  me,  Uiat  1  may  speak 

1.  Ps.  xxi,  10. 


fdl.  '.Il  I" 


*  roi.  ;ii  v° 


[15]  TlIK  LIFE  OF  ABIiA  JOHN  KlIAMK.  327 

CAÄ^   rttUE  \c^iA   ^XrAuy\   fine  n^^c   etto'T'Xj^^    me^- 

ft!2S;Ey\;y;c  ■  yDEnTi^fTTj^rrt^stort  "XEUuon  tieötiaac  E^AtA- 
rAT\H  finEn^?ss  ^^^^  «ieo-va^  jyui  n^^^^^^jM  ^^-js^eh- 
TiEt^jij^Hp    EHS'ii.H    A'T^oinEVi    nEUUErtE^Vionr    V^Erionr- 

^cuiTT  KJ^IJ^  C3<fc'.  ETTJS^in'iSl^^O  n^Art«iJVi^t  V^EUOTUKA^ 

fi^HT  A-^^^A  Ejijujrt  niEC<JL»nEu  ftc^^  ^Er^«A^^Ju^TT 
UEurtEriE^Honr  JoEno'r^'junrs  ÜTiuAM^Kon  ETTSvn'X;^^ 
«Art  fir\?A^EiH  En^'i^H  O'rn  ^T^o^YiEn  viEunEriE^Honr 
JDErt^An^u^o'rw^  uBiSÜJintKovi  Ejij'jun  finiEfcuJiEU  ricujn 
^EnrtA^ujiTi    ErtEriEfHOT    V^Ertonr^ujiTi    jülUE^A^^'r^H 

UA^ErtOTEt        E&iO?s         ETl^^CX:        UTTfOC        OTCHOT        WIE 

iCA^l:  '  ^mA   fi^ErtE^fEU^E   )r)ErtrnE^oonr    fiiE  th^ati 

ÜUHS   EJiJUJn    ArtujAMAfE^    E'lErtnA^^ETI^A    «EurvErtcuauA 

EironrAßi    nEnnj^E^T\Eun«i)j^    ^«jun    «"^K^NH^onou^A    fiie 

rti^UH^   EircOTl    Eniüi.H   V^tfuau^    ETACjÖSC^^U^    YlEU'^C^lUS 


with  thee,  according  to  (/cxTa)  the  love  («yaVr,)  of  Christ,  tbr  the  salvatioii 
at  oace  of  thy  soul  {<\i.)  and  of  raine  also,  according  as  iaätzj  Christ  hath 
Said  *  in  tl)e  holy  gospel  (£ÜayYc'>.iov) ' . :  'None  hath  aught  greater  tliau  tliis  Toi.  ;»i  r» 
love  (aysiT:-/!),  that  (iva)  one  lay  down  liis  life  ((j^.)  for  bis  friend'.  Seeing 
that  ii-Kii^-nj  we  are  united  one  to  another  in  a  union  after  (xaTa)  the  flesh 
(-Tzp;)  for  the  begetting  of  children  in  sorrow  of  heart"  yet  (aXkd)  if  thou 
\\ilt  hearken  iinto  me,  we  will  unitc  together  in  a  spiritual  (Trvsu[;.ai:wd;) 
Union  for  the  begetting  of  virtues  (ipe-rri').  For  seeing  that  (iiraiS-fl  o'jv)  we  have 
heeu  Ullilcd  one  with  another  in  the  cares  of  life  (ßiwTwo?),  if  thou  will 
hearivi-n  unto  me,  we  will  uuite  ourselvcs  in  au  immaterial  i^-üXri)  union.  Let 
US  depart  far  from  the  sweetness  of  the  flesh  {nii)?,)  which  is  for  (irpo?)  a  time, 
*  that  we  may  be  set  free  in  the  day  of  the  true  judgement.  If  so  be^foi.  niv 
that  we  keep  our  virginity  (TrapOsvsta)  and  our  bodies  ((;w(j.3c)  pure,  we  shall 
ourselves  be  made  together  worthy  of  the  inheritance(x.).y)povojAta)  of  the 
righteuus.     For  (gTisiSr,)  the  man  that  hath  married  a  wife  and  the  womaii  that 

• 

1.  Jüh.,  xv,  lo.  —  2.  Gen.,  in,  16. 


328  THE  LIFE  OF  ABBA  JOHN  KHAME.  [16] 

Idj^ti^s^tiöc  ^^a  fiionr^AriAt^  «Ante  onrn  n^rv  finErt- 
^sn^o  nrtATiKA^s  onro^  fiiEVij^m^  «caviai^e  finEn^x*^ 

TXC^^rt  '  fivHTT^OC  O'TCHO'r  ftTEnK^J'^  ftCArt^^AEriE^ 
E^UA   fiO-rUA   «JiJE?^E1   mE   TIASKOCUOC    vi^ET1E^yiEUr\J±)J^ 

riEUünrc^i^o^  rtOTc-ji  ri'iE  ^EV1UE^y^A^uyE?^E^  E^rtj^cms  nErt- 

rtAE^T1EUT\^A     ÜTTSCO'X^Ert     «HE    H^E     UEJÜlT\mE^     fiiJE?sH?\ 

^A^   E^V^A'Y   E&kO^.  V)EmEKy:?%HCiA   «IE    rt^j^o^n    üuiCi 

HAjijuiTis  fijijM^i  '^^'Y  onro^  fi^<^H^  EnEc^ArrE?\oc 
onro^  ftiErtjAjuar\i  V^Enn^f aj±)^  yinE  -^e  ftCAtiVj  utia^^e- 
rtoc  HA»  EHAnrcoTsCE^s  finonTT^AUT^AC  at^uj^^  EJDonnn 
In^^ovi  nEUTisnAijA)t?sET  yhkücuoc  riAcm^  fi;)(^ujj?stu 
rtEUTiEt^üjoT     nmonr^     viahako      finEm^AT      E^jijMsßii 

1.  Corrected  Irom  »ttiun. 


hath  married  a  husband  have  taken  thouglit  for  tlic  iliings  of  this  life  (ßi'o?), 
that  they  might  please  one  another ;  but  (Se)  they  that  have  not  married 
have  taken  thought  for  the  things  of  the  Lord,  that  they  might  please  iiim. 
It  were  good  for  us  therefon«  (oiv)  that  \ve  should  despise  the  tliings  of  the 
earth  and  seek  after  those  of  heaven,  that  we  should  renounce  the  things 
of  a  season  (irpö?-)  and  seek  after  ihose  of  eternity. 

Instead  of  the  bride-chamber  uf  this  world  (■m<:[m;),  we  should  be  made 
*iui. 'J2r.  worthy  of  the  brido-chamber  *  tluit  is  in  heaven.  In  exchange  for  the 
gladness  and  the  pcrfume  of  our  bridal  State  that  shall  pass  away,  we  may 
be  made  wortiiy  of  the  ointment  of  heaven  and  tiie  oil  of  gladness,  ihat 
which  floweth  forth  from  the  church  (IK/Avioca)  of  the  first-born.  in  exchange 
for  the  ("hildren  that  we  siiould  heget  in  the  flesh  (capxwüii;),  we  shall  be- 
come  the  children  of  God  and  the  coinpanions  of  his  angels  («yy)  and 
shall  rejoice  with  the  live  wise  virgins  (iva.pÖevoc),  they  that  trimmed  their 
lamps  [IcniJ.itxc)  and  went  in  unto  the  feast  with  the  bridegroom.  The  earth 
(x,o(7{iOi;)  shall  swiftly  pass  away  and  the  glory   df  it,   gold  sha*ll  perish  and 


[17]  TUE  I.ll-K  ()F  ABBA   lOll.X  KIIAMK.  329 

outicA^t    uv\s'^cu-»uA    riA^AKo   n^tt^?iUJ7\   E&kO>.  Vjtu- Toii'^iv». 

\Ci       TÄ^       OirnA^AIClE       E^^E^ECTI^O^E^ECtC       EOVtAriEC 

^S-X^EHTIKA^^    ACOTUityT    U^^    OHTO^   r\E'X:AC   •SEmuuO'T 
nAK       ^X^        '2SEÜY1EK<^0'X;T        JüLTlCVLOTIOC       Jiiv\ds^|ii'JJO'r 

UET&vU-iV:    AK'^    riH^    nonrUEI^EU^E     ft"l«iE&v?Cu    uonriJ^KO 


silver  rust,  tlie  beauty  of  the  *  body  [aüy.a.)  shall  perish  and  shall  hv.  dis- *rni.!ij  v^ 
solvcd  in  the  tonib,  but  (i^s)  'he  that  doeth  the  will  of  God  shall  abidf  for 
ever". 

Now  [ßi)  wheu  she  heard  these  things,  his  blessed  bride  —  for  (x.7.1  y^tp) 
she  was  indeed  blessed  by  reason  of  her  good  disposition  (irpoxifcct?)  — 
booame  filled  \\  ifli  the  jov  of  the  Iloly  Spirit  (itvEöpia)  and  she  cast  herseif 
upon  the  ground  and  worshipped  God.  And  she  said  :  «  Glory  unto  thee,  0 
Christ,  that  tliou  hast  not  deprived  me  of  the  aim  ('tx-otto?)  of  my  soul's  (A.) 
zeal.  Thou  hast  granted  me  the  desire  (ex'.dujiia)  of  my  soul  {<^.}  and  of  the 
prayer  of  my  lips  thou  hast  not  deprived  mc".  In  exchange  for  suffering. 
thou  hast  given  me  rest,  *  forsorrow  of  heart  thou  hast  given  me  gladness,  ♦lui.  1«  v 
for  bondage  freedom,  f<ir  tliiiigs  perishable  things  imperishable,  for  the  things 
of  the  earth,  the  good  things  that  are  in  heaven,  in  exchange  for  death  thou 
hast  given  me  lifo  eternal.  Thou  hast  illuminated  me,  my  Lord,  by  means 
of  thy  servant,  him  wliotn  thou   hast  alrcady  chosen  from  (ihe   time)   thal 

1.  I  Joh..  II,  17.  —  2.  Cf.  Ps.  .\x,  2. 

p.vm.  üR.  —  T.  .xiv..  —  r.  -J.  22 


fol.  it-'i  r". 


330  THE  LIFE  OF  ABBA  JOHN  KHAME.  [18] 

ftVjHIC     OnrO^     C^CUAf'JUO'n     fi'2S:ET4SE^OOT     E^AT•X^^OK 

vicon  AKUErt^iT  ü'^fH'^  rtiEK^nr^«  ak'\  nw^  «o'tta^o 
onrrt     sc'Xleak;^^'^     V^EnnEK^wi     Cü     nAUErtf^T     ftcort 

E^^EKA^E^    E^EKTIA^^EVISA    ATIOX:    ^»^    ^^f^^y^    ^^?^^?^^ 
E^UJH     ^UJi     fi^OK     UETI     »Ju     TlAUEVIftT     UCOTI     TI^OK     EIO^ 

rt3c    ETVAC*JJiUA     KA1A    T\CA2S^     JÜLTlA'r?\OC    TlSATlOCIO^vOC 
O-rO^      EK'\UA"^      E^^EK^UiTT^      UTTA^^EUOC      AnOK      ^«JJ 

'YcE^TJui  E«*-f^c<J"^EU  ficJUK  j±)Ar\\E^ooir  \vii  nAUoip 

ETl^li.H    O'rn    AT1EKCA'X:S    E^^02^'2S:    ^^^^"^    firVAKAC    OITO^ 

A'Tu^E    EV^onrn    jijArt^EC^E^vi^son    riiE    lA^^fr^^H    onro^ 


he  was  in  his  mother's  belly,  that  he  might  call  many  in  imto  thy '  king- 
dom;  for  thine  is  the  glory  for  ever.  Amen  ».  Tliea  (eItk)  she  laid  hold 
of  the  feet  of  our  holy  father  and  kissed  them,  saying  after  this  manner  : 

loi.  9av°.  «  ßlessed  be  the  '  hour  wherein  1  met  (äTravTav)  tlice  and  ihe  day  wherein 
thou  wast  l)orn,  0  lliou  holy  one  of  God.  Verily  (äV/i9w;),  O  iny  beloved 
brother,  ihou  hast  loved  nie  as  thine  (own)  soul  (4'.).  thou  hast  given  unto 
nie  lionour  and  hast  glorified  me;  thou  hast  given  life  unto  my  soul  ((]>.).  So 
then  ()iOi-ov  o'jv),  if  thou  hast  set  it  in  thy  heart,  O  my  beloved  brother,  that 
thou  shouldst  kecj)  tiiy  virginity  (■rcapOeveta),  l  likcwise  rejoici;  ihat  I  should 
keep  mine  also.  For  (pv)  thou,  O  my  beloved  brother,  art  lord  of  my 
body  (<jw[j.a),  according  (x.ocTa)  to  the  saying  of  Paul,  the  apostle',  and  arl 

'  loi.  9'i  I".  agreed  that  thou  shouldsl  bc  a  virgiu  (irapöevoc),  so  I  too  am  ready  to  *  obey 
theeunto  the  day  uf  my  death.  For  seeingthat  {I-keiSy,  ouv)  thy  sweet  words 
have  made  fat  my  bones  and  have  entered  in  unto  the  senses  (aloÖYiTyfpiov) 
of  my  soul  (ij/.),  so  have  I  also  understood  (voeIv)  them  aright  (x.a'Xw,:)    witli 

i.  LH.  las.  —  2.  ('/:  1  Cor.,  vii,  4. 


[19:  Till-:  Lwi:  of  ahba  joiix  khamk.  331 

j^^E^nosn  uuuionr  ftKA?^<Juc  JDtrtruuj^uj^sL  finoHfon  ft^t 
TiA^m  tnrcoTi  n^s   tn^t^ÄOC  to^iHionr  fi'XEYitrvdc  mc 

UAu^QS      UUO«^     ECUAiEU     UA^tt^C<JU1EU     m<\     'Kl     EHJ^C-J- 

nc^tus   At^^A^s    n^o-vo  onro^   ac^'^ujot    u^^-Y  O'to^ 

U«0      E&vü?s      Undc      EÖ^OnrA^E^      ElOTTlAf^^ErHA      KAI^ 

ov^UA'Y  ^^E  nonr^vii 

A?^H^ujc    onrnt^^^^yiE    rvEKiAiO    Cu    yitru'JU'i    e^ota^ 
TiEVCf^rt  UE^  ftciJOi    rtonrc^t   JDErti^E    rtE)jL^^'X:ErtnKA^? 

ETIEKIA^O    "SE^Vi    EH^fO   flOITCUOI    ftOT'JUT    E«:yujlin   V^En- 

OTw  omuic  j.HAJCA'X:»  ^x\  -j^ujiK  i^o^^  ^^•2SErtrt^suj^- 

KA^tOC     UJ     n?U     TIE^TIACA-^SS     E-^VtS^y^     ÜUEHÄtUft     vi^E 
YlErt^UAl     Ei^OVA^      TIEUmOT^O     UnEC^^HT     UEUmj^'Ä^O 

nriEc^^^ortcuoc   rtEunEcjnsu^-Y  S^uoni    mo^cj  «euuec^- 


the  understanding  (voepd;)  ears  of  my  heart,  those  things  concerning  which 
uur  Lord  Jesus  Christ  spake  in  the  holy  gospol  {i\)xfyil\.o'j),  saying '  :  lle 
that  hath  ears  to  hear,  let  hiia  hear'  ».  And  (Si)  wlieii  the  blessed  (p.a/..) 
John  heard  these  things  Irom  the  blessed  (pix/c.)  woman  he  rejoiced  the  more 
and  gave  glory  unto  God.  And  they  made  a  covenant  {^ixHy{-A-n)  together, 
they  twain,  *  in  the  presence  of  the  Lord,  that  they  should  keep  their  vir- ♦  ioLM' 
ginity  (-xpOsveia)  according  to  (/.ara)  the  agreement  of  their  heart. 

Great  indecd  (ikrfiü;)  is  thy  honour,  0  our  holy  father;  thy  namc  is 
fillcd  with  perfume  in  heaven  and  upon  the  earth.  Well  (/.alw;)  hath  David 
Said  in  his  prophecy  (Tzaoft-zia.),  speaking  of  thy  honour-,  lle  that  maketli 
a  solitary  to  dwell  in  a  house'.  Verily  (övtw;)  was  this  saying  fulfdled  in 
these  blessed  ones  ((aocx.).  0,  who  sliall  teil  of  the  great  oourage  of  our 
holy  father  and  the  purity  of  his  heart,  of  the  firraness  of  his  reason  (loyispi;) 
and    nf   Ins    great    continence    and    his    wondrous    (rapi^o^o;)    uprightness. 

1.  Ml.,  XI.  15.  —  2.  Ps.  I.XVI1.  0. 


332  THE  LIFE  OF  ABBA  JOHN  KHAME.  [20J 

» foi.  35  r  -ij^^o  Ef^"i<^  ünj^fA'ib.oEoTi  *  KE  TJ^f  uuort  fuaui  h)^n- 
Eonr;)(f»Juu  u^Et^JJi^tu^<JUK^  rttu  ntnA^uoji)^  ^s-Ätrirti- 

"^CA^E  KE  TA^  j^Kjy«JUTTS  fionrEf^Et  «^E  TiirvrtA  e^ota&l 

5CATA    yiCAÄ^    JjLTidc    'X:ET\ST\nA    At^n^C-JS    EC^UA    EIE^YlAt^ 

•fui.'jöv».  Eitfi^oKTtE  CD  nErm^rsoc  ^  vli'jui  E^ßiE^j^^  *   AKuju^tu 

E^ßiH^K  "XLEonron  ^^rt^uiu^  EATAi^o'r  rtcsonr^  uuin 
uu^AAonr  E^ßiE'^UEno'Tf o  rtns^HO'rf  uj<f onod^jj^im  "^rto'r 
«ÄEriH  EiduiV^EU  ünoTcuJUA  \)Ert^Artc«Ji^«-j  riEU^j^n- 
UEnriAf A^^nrcsc  E'rcuJ^EU  E^j^PvETiEnsu^T  e^jotaBi  äeu- 
nEt^E^KOiriuirtm  rtEuiEf^c^iu» 

1.  Read  ntnnAnArjoc 

»loi.usr.  *  For  (/.al  yap)  at  tliis  time  there  is  no  man  shall  be  able  thus  to  contain 
himself.  Lo,  I  myself  marvel  that  thy  thoughts  have  not  troubleil  thee, 
being  in  this  same  house  with  this  woman.  Who  shall  approarh  a  fire 
and  shall  not  be  burnt,  who  is  he  that  hath  walked  like  thee  upon  coals  of 
lire  and  hath  not  known  (awOave^Öai) '  ?  Who  hath  conquered  pleasures 
(nSovy;)  as  thou  didst  ?  For  (xxl  yap)  thou  hast  tramplcd  on  all  the  passions 
(ir«6oi;)  of  the  flesh  (ffip^),  for  (/.at  yxp)  thou  didst  become  a  temple  of  the 
lloly  Spirif-  (ivv.),  according  to  (xara)  the  saying  of  the  Lord  '  :  The  wind 
(tcv.)    bloweth   wiiere   it  listeth';    tliat   is    to    say   thou,  0    our    all-saintly 

*foi.u5v.  (■jvaväywi;)  fatlier.  Thercforc ''  *  didst  thou  extinguisii  the  llame  of  fornication 
(irooveta),  and  of  thee  also  hath  the  Lord  said  '  :  There  be  mcn  that  have 
niadc  themselves  cunuchs  for  the  kingdom  of  heaven'.  Let  them  be 
ashamed  now  liiat  defilc  thcir  bodies  {cü^a)  with  pollutions  and  with  unna- 
tural sins  (7:apa(pu<>i?),  when  they  hcar  concerning  our  holy  father,  that  he 
had  not  intercourse  (/.oivwvtiv)  with  bis  wife. 

1.  V  Cf  Prov.,  VI,  27,  28.  —  2.  1  Cor.,  vi,  19.  —  3.  .loh.,  in,  8.  —  'i.  One   would 
expect  'bocausc  thou  didst'.  —  5.  Mt.,  xix,  12. 


[2n  TUE  F.ll'F.  Ol    AHHA  IDIIN  KIIAME.  333 

Ü^&k^OC  UnETIAr^üjiTAlOC  rit<-UT  E^OITA&i  riEurtEc^- 
KA^O^^UJiUA    EldoCS    EIAC^TIJ^'r     EIA^JiJ^H^i    ft'X;Ey\EVt^'-UT 

E^onr^ßi     ^ujiATirtHC     vieuiec-^c^^ui     ovo^     A'tta'js^^o 

enr'Y'^o'r  n^c^  VjETi^Art'z^oEo^^or^A  «eu^ayicuo't 
ncHonr  «^ßiErv  urttE^oonr  heutue'äuj^^  E'r«i)OTi  JDEno'r- 
rttjjj'^  n^Ajijt  OTO^  Enr^ujc  e^'Y  '^^^m'V  ^^^^rrE?sOC 

T^^E'ÄUi^^  EOT^ujui  ftonrujms  V:)t«oToynAC»A  eis  ttjjo^s 

EfJ^lc^  Et^Jii7\H?\  OXO^  At^CA'ÄS  VAEUAt^  rtTS^ETlS^UJUS 
*  ftOTUisrts    E^-^Ä'JiJi    ÜUOC   •X:EÜT1EfE^AUE?%EC   E'^'ii.tXKOrtS  J^  * 

Eij^nr^A^UEv:   Efoc   E&kO?%  ^siErtTidc  ^^  AKjyj^nTxirty: 

rt^AcY     UA^E     rtAK     E«^S^H1     EV\«iJAC^E     UnEn^u^l     ^ßi&iA 


roi.  '.Ml  [■". 


lol.  ilfi  v°. 


Xow  ().oi-öv)  after  tliese  tliings  a  wondrous  (Trrpa^o^o;)  raarvel  came  to 
pass.  God  commanded  and  caused  a  vine  to  spring  up  in  the  bride-chamber 
(vuao(ov),  laden  with  frnit  (/.aoTo;)  and  spreading  fortli  in  tlie  wliole  house. 
And  [r^i)  this  liappened  i'or  a  faitliful  proof  (iTCo-^et^i;)  and  t'or  a  '  testimony  to  ♦  id.  iw  f. 
the  purity  of  life  (ßioc)  of  our  most  saintly  (äyi.(OTxTo;),  holy  fatlier,  and  of  his 
lofty  good  deeds  (xaTopOwu-a ) .  When  our  holy  father  John  and  his  wife  saw 
this  marvel,  they  were  the  more  established  in  the  love  (äyaVr,)  of  Christ, 
giving  thanks  unto  the  Lord  and  glorifying  hini  in  praisings  ßololoyla)  and 
in  blessings,  by  day  and  by  night,  at  all  lionrs,  being  in  great  gladness 
and  praising  God,  like  the  angels  (ayf.). 

And  [hi)  after  all  these  things  it  came  to  pass  in  the  night  that  he  saw 
in  a  vision  (rÄTa^ia),  the  while  {i-:}  he   stood  in  prayer,  a  man  of  light,  and 
he  spake  with  him  *  saying  :  «  Be  not  neglectful  («(/.eW?)  of  this  ministration  »foi.  aev. 
(^laxov'a)  unto  which  thou  art  called  through  the   Lord  God.     ^^^hen  thon 
risest  on  the  morrow,  betake  thee  to  Shihöt,  to  the  desert  of  our  father  Abba 


lol.  97  r" 


334  THE  LIFE  OF  ABBA  JOHN  KHAME.  [22] 

c^HUA  rtiE  rttArrE?\oc  2^Eonr2:i.?Ktocnt  nsV)t?%?^o  uua- 
3JLMUJ    u>\^'r^vi    "st^^j^twE    «^onruj^    uT\(5c    Eij^t^nujintj 

V12S;ETlErH<^T  E^Onr^ßl  n^J^TIJk'TOO'rS  At^UOT^  EIEC^^E- 
?%ET    TTE'ÄÄt-J     T1ÄC     2S;E'Y^^^»     t^O    <JU    1AC<J"*-n^    E^riÄ^TIEC 

XnoK  TAp  AT^on^Evi  nw\  E^o?\  ^i^En^^dc  E^fsjAjE  nws 
finAE^uoriA^^oc  ft«o  ^<J"»  ^  iac«j"th  uuErifST  j^juayh 
EfECfuic^T  ETvonr^SA^  finE>^'r2^vi  ^^otnort  ^^uim»  e^o 
jAjATErtrtAir  EriErtE^HOT  ^^Eri'Y'^t'^onr^o  n^E  rn^HO'rf 
EiAccu^iEU  EriAscA'Ät  f^^o^c^  ü^«  E^onr^Bi  acj^juath 
V:)E«onrvnvy'^     Heukj^^     fi^HT     o-ro^     nE!ÄAc     r\A^ 

'XiE'^'Y^o    EfOK    Cu    T\A()C    ficon    ^mA    rtiEKEfTiJ^UEnrf 

V)EnnEK:^7%H?^     ^^^^     fiiErtdc     E^osKonoum     ütia^ioc 

t.  Read  noii-^. 


Miicarius,  and  enqiiirf  after  tlie  dwelling  of  lay  l'atlier  Teroti  '  and  bocome 
a  raonk  (p-ovayo;)  with  hini  and  wear  (ipopsTv)  the  habit  (oyÄp.a)  of  the  angels 
(ayy.),  for  that  blessod  ([i.ax.)  old  man  is  rigliteous  [Siy.yMi)  and  iitted  (ixavo;) 
for  the  salvation  of  many  souls  (ij*.).  For  this  is  the  will  of  the  Lord  ».  When 
he  arose  at  dawn,  our  holy  father  called  unto  his  bride  and  said  unto  her  : 
foi.  vi7r.  «  I  bid  theo  farewell,  my  good  sis'ter,  for  (yzp)  1  am  bidden  of  the  Lord 
to  depart  and  to  beconie  a  monk  (pvz/o;l.  Thou  also,  0  my  beloved  sister, 
do  thou  apply  thyselfto  the  salvation  of  thy  soul  (4».).  So  (T^oiTtov)  I  Itid  thce 
farewell  uotil  we  see  ojie  another  in  the  kingdom  of  heaven.  »  When  she 
heard  these  things  from  the  holy  one,  she  was  in  great  sorrow  of  heart,  and 
said  unto  him  :  «  I  pray  thee,  O  my  lord  brother,  that  thou  wouldest  remem- 
ber  me  in  thy  prayers,  tiiat  (iva)  the  Lord  may  order  (owovoixsrv)  my  whole 
life  (ßio?)  according  as  (xaxa)  it  pleaseth  him  ».  And  the  lioly  one  said  unto 
her  :  «  Bo  of  good  couragc,  the  Lord  shall  not  forsakc  thee  ». 

1.  This  name  recurs  Zoega,  p.  107.  Cf.  -roxfoi».*,  CSCO.  43  {Acta  Marl.),  202. 


[23]  THE  LIFE  OF  ABBA  JOHN  KHAME.  335 

onro^  Ac^nHS«^  e^uuj^t  uuovys  e«^-^  ft^OT^  fi'^SLtru^uoi 
^i^E   ^^Y   ^A^it<^f    E^^^^OT\oc    e^ota^   fvnt   ntrt^to^H- 

UlOrtOC    AUA    n^EOCtPiHCIAlOC    ntn^UJiT    I^O'TA^    A&ißiA 

TTSSvwK    n'Y'^tionrH5i    ^h     l^A^6sXh\oc    HuutnuAKA- 
AnnAuot-j  E<^UA    n;j^'J-»Tit    ÜTitrtiujii   t^onoA^   «cmat- 

fO^OfOC       rVA^'JJT       ItfO'Y        E^A<^K^7^^       ETH^O       KAnA 

*  icnrnvi^^A     firnuortA^y^oc    onoo^    A^imrtOTi    Aovw^rfoi  «^ 
At^^fonrErt«^  eV^oth  JDErtoirf aj^s  nEn^uji  oirrt  e^otaSi 

A^5iA   HEfO'Y    riEATd^Ai^n   HACJ   E^iO?^   ^ilETITldc    EC^^A)ÜLO 

1.  Read  xn^-^ne. 


*  And  he  saluted  her  and  departed  from  her  in  peace  (äip-^V/i)  and  botook  *roi. '.i7v". 
hiin  to  the  high-road,  the  grace  of  God  assisting  him,  until  he  came  to  the 
holy  topos  of  our  divinely-speaking  (?  ÖeQpp-zi'y.wv)  and  (x[jm)  mosl  pious  (öeoce- 
SscTocTo?),  holy  father,  Ahba  Macarius,  the  all-virtuous  champion  (iravapsTo;, 
äO^ocpöpo;),  the  chief  of  monkhood  (s^xpyo;,  -fxovxyo?)  the  measnro  of  virtue 
(icavüv,  äpex-fl),  the  statf  of  age,  the  completion  of  the  priesthood,  he  that 
was  found  worthy  (-a^io?)  of  the  blessedness  (-(Aaxapio^)  of  tlie  promises,  ac- 
cording  to  (x.aTx)  the  Interpretation  (spfjiviveia)  of  his  name.  And  he  enquired 
and  was  shown  tlie  dwelling  of  our  holy  cross-bearing  (<jTaupo(p6po;)  father, 
my  father  '  Teroti.  \\'hen  he  knocked  at  the  door,  after  (jtaTz)  *  the  custom  *  foi.  «s  r. 
(cuv^^'Öetaj  of  the  monks  ([ji.ov.),  the  porter  opened  unto  him  the  door,  and  said 
unto  him  :  «  What  desirest  (aiTEtv)  thou,  my  son?  »  He  said  unto  him  :  «  If 
it  be  the  will  of  God,  I  desire  to  become  a  monk  »  (pvaj^dc).  And  the  porter 
told  the  old  man  concerning  him  and  he  caused  him  to  be  brought  in  in 
gladness.     For  (ouv)  unto  our  holy  father,  Abba  Teroti,  it  had  heen  revealed 

1.  Clearly  here  a  title.  Cf.  nAcon  similarly  used  elsewherr.  (H.  Thompson  in  Fl.  Pe- 
trie,  Memphis,  I,  21). 


336  THE  LIFK  OF  ABBA  JOHN  KHAME.  [24] 

uuo<^    tTTXim?    ^'S^fot-j    uTvertsuii    n-^v^Ktoc    E'i^c^n^'r 

•  )oi.98v.  nE2S:^t^  viAc^  •2S:to'rr\E  tia^ckttsuoc  e— ^AKA^<^  ^A^ort 

üü  TlAJiJVlfS  Af-JE^Onr»JLi  n'2S:ET^EVmJjin  V^ETXO'T^E&iiO  E^E- 
TIEC^^O  ^aV)T  ETIECHT  •2S:EE"lAn  EVIASUA  Cu  HA^^UJi 
EiJOTA&k  OTO^  VIIA^U^T^S  V^A^V)»^^^  filE  nEKJ^?%H^\ 
UHA'^^O  ETvdc  E^&iETIATAoBit  SHA  A^-JOTUJJaj  nT^ETlErViUJll 
E^OITA^  A&k^A  ^EfO'Y  EEf  jb^OKSUA^m  ÜUOt-J  TIEÄAC^ 
SIA«^  •ÄECJAJE  ET1lU0rtA2)(;0C  E«-JCA^HOnn  EßiO?\  ^A^Uißi 
TliEliEVA  En^ujono  Et^^E'2S:^UJ'2S^  V^EVtUO^TIEC  TIS&vErt  HIE 
rVAlKOCUOC  ^AE^^H^  E^EC^'iSmCA'X:^  TIE'ÄE'^W  EiJO'TA^ 
lUJiArtnHC  riAt^  'XlE'Yf^tTsTtiC  EUEVC^^wVJ?^  •äet\ek^ht 
rtAÜlOrt  E^^H^  E'2^UJ^ 
Mol. 991».  OnrO^      TIAS^M'Y      ^^'^      E'Ä'JUt^     ÜnSC^X^'^''^      E^OTA^i 

Et^EU\     •XETSAl^UJ&i     onrE^O^s     ^^lEn^-^VtE      O^TO^      '^^'\ 

nA«-j    vtonruA     uuAnrAit^    E^I^Ec^E^Hcnr^^A^m    ftVDvnc^ 


of  the  Lord,  lie  telling  him  of  the  coming  unto  him  of  our  righteous  (Sixaioc) 
father.  Aud  when  he  saw  him,  giviiig  forth  splendour  bv  the  grace  of  the 
Lord,  he  gave  glory  unto  God  and  received  him  with  great  willingness 
(TrpoOufiia).     And  he  said  unto  him  :  «   ^^'herefore    this  haste    ( ay,'A[Lrl<;j    that 

lüi.  98  Y".  *  thou  hast  made  (to  come)  unto  us,  O  my  son ?  »  Our  holy  father  made  answer 
>vilh  liumility,  his  face  cast  down,  saying :  a  I  came  hither,  O  my  holy  father, 
that  '  I  might  remain  under  the  shadow  of  thy  prayers,  and  entreat  the  Lord 
because  of  my  sins  ».  Then  (slTa)  our  lioly  father,  Ahha  Teroti,  desired  to 
prove  (Soz-ip-izCetv)  liim  and  he  said  unto  him  :  «  It  befittelh  the  monk  ([Aovx/og) 
that  he  be  withdrawn  from  all  things  evil  aud  straitened  as  to  all  roniforts 
of  ihis  world  (/.oGiAo;),  cveii  unto  his  speoch  ».  Tlu'  lioly  man  .lohn  said 
unto  liim  :  «  1  trust  (-e).-i?)  in  thy  prayers  that  lliy  licarl  sliail  iiiivc  satisfaction 
in  me  ». 

101.99  1".  *And  thus  he  put  upon  him  lln'  holy  haiiit  (cyr.y.x),  Uuowing  that  tliis 
thing  was  from  God,  aud  lie  gave  him  a  place  apart  wherein  he  might  be  in 

1.  Tho  apparent  meaning  of  oTog,  tliough  one  would  expect  xe  gi«*.  or  the  like. 


♦fol.'.l'.IV 


[251  Till".  LIFE  OF  ABB A    inllX   KIIAME.  337 

mE<^t^Ar«J^rt^'z^tc«t    onr&ktusnuA  ti^u^onr   fi^t  '^tiohh- 

ns^'\  uut^^t«-^cuJ^^tu  e<^^  EY\Ar\A^  uuHn^  ^»itvtnd^Ci 
ft«sTio?smsA  nturtsACKHCiC  t^V^oc^  vias  E^tc-^?^^  uuuaonr 
V)tvi^w   ti^HT\    rttu^H    E^o'Tort^    E^o?^   rt^]bE?^?^o   l^i 

E^O-TA^i  lE^O'Y  E1Af-\EUS  EHE^A^E^H  A^-^  CuoiT  U^^p-^ 
^UJICIE    mEt^wjOTJJJO'T    E'2^«JCJ   V^ATErtO'TOH    VIS^ETI 

UeTIEUCATIA^    'Ki    ACJiJ'JurJt    JDEVtonrE'Xiua^^    l-^s    Et^O^S 
E^Alf^    E'\r\^OCE'r;)(^H    nS&ET\EUT\AnArmC    fituai    ^UJATirtMC 

A«-jv4Anr   EonrArrE?\OC  rtiE  ndc  e^^o^^  e^a^c-j  utie«^jül^o 


tjuiel  (r,(juy^xiletv).  And  lic  visited  liim,  imparting-  untn  hiiii  tlie  word  of  lln' 
Lord  and  the  hol)'  Service  of  tliose  that  liad  become  renowned  in  virtue  (äpeT-/i) 
and  the  canon  (y.avüv)  of  the  holy  Synaxis  of  the  hours  ' ,  that  he  should  pray 
every  (/.aT«)  hour,  according  to  (/.xtx)  tlie  commandmont  of  our  father,  Abba 
Agathon,  the  slylite  ■,  and  that  ho  sliould  contend  with  (äywvitsTfiai)  the  evil 
spirits  (-V.)  of  wickednoss  (Tvov/jpia)  and  vile  passions  (ivot'Jo;)  and  bring  them 
t(i  noüght  hy  '  the  strictness  of  continence  (£Yy.paTe;a).  So  (o'jv)  cur  holy  ^loi.yn  v 
father,  Abba  John,  received  all  the  words  of  the  old  man  with  great  Submis- 
sion, increasing  in  grace  dailv  by  the  loftiness  of  his  polity  {■r:olf.zii%)  and  the 
laborious  excrcises  (aw-yjai?)  that  ho  performed  (both)  in  socret  and  openly. 
And  when  the  holy  old  man  Teroli  learnt  of  his  virtuos  (iper/f),  he  glorified 
God,  and  so  (wcte)  commended  him  before  all  men. 

Now  (5=)  after  these  things  it  befcU  of  an  ovoning,  the  while  (sti)  our  all- 
sainily  (TravaYio;)  father  John  was  standing  at  prayer  (iirpoiTeuj^-fl),  that  he  beheld 

1.  This  plural  uf  AXn  is  unknown  to  me.  —  2.  A  disciple  of  Abraham  and  George. 
He  received  the  habit  from  John  the  Ilegumen,  the  contemporary  of  the  patriarch 
Benjamin   oä.  662\    E-W.). 


'  fol.  100  r 


'fol.ioov 


338  THE  LIFE  OF  ABBA  JOHN  KHAME.  [20] 

OTO^     filtKJiJt      riAK      t^^J^OXM      JjLTTmS^'Y       U^^UJCIHf 

«vyujiTi^  rtH^ono  mtK^^AUio  nonouA  njyuuTi^  üuj^-r  fiitK- 
jAjcuns    fiV:)wnc^    rtAmt    nw    titt^ssua    uu'uuo'r    rtÄtyvdc 

3ÜLUJH1  «ujonr  E'Y^?^''^^^^  fiArrtTs^Kon  meK^u^n^  rtvjuo'r 

ETlEKf Art  t^fH^  EÄ^^C  YVtK^An  YIA^UAyi^  TICJU^T  V^trtn^- 
KOCUOC    1M^<^    t-JTIA'Y^^MfOC    T1AK    Sl!2^ETldc    t^^HS  V)trA- 

EiAnoE^conom  ^s^SLErtrvAtTxionr  atjjjujtv^  yiA^^Mroc  Hie 
riH  I^A'r«±JuaT^i  ^iTij^A«-jE  EiETimi^'^^  ABiß^A  uaka^^fve 
rtEUAÖiBiA     s'JUAnrtvic     riEUA&k&iA    m^os     vieiiuac,\uoc 


■fui.ioor.  an  angel  {y-jy.)  of  ihe  Lord,  standing  before  him  in  glory.  *  And  lic  said 
unto  him  :  «  Peace  (Eipuivyi)  be  unto  thee,  thou  servant  of  God.  ^\'hen  thou 
risest  in  the  morning,  come  forth  from  this  place  and  go  unto  the  cell  of  the 
great  light  (ipwsTYip)  Abba  John.  Go  thou  toward  the  west,  far  removed  froni 
all  dwellings  and  mako  there  a  dwolling  and  live  therein.  For  these  things 
saith  the  Lord  :  1  will  give  theo  an  inheritance  (yAy)povo|Aix)  in  that  place,  I  will 
gather  unto  thee  much  people  CXao;)  and  thou  shalt  lead  them  unto  the  angelic 
(äYy£>.i-/.ö?)  woi'k  (epyaaia)   and  thou  shalt  be  to  them  a  leader  and  the  saviour 

'foi.ioiiv.  *()f  their  souls  (ij/.).  And  there  sliall  he  for  thee  a  holy  Community  (äyia  -/.oi- 
vcüvi'a),  and  by  thy  name  it  shall  be  called.  Thy  name  shall  be  renowned  in 
all  the  World  (xo/ip;).  The  Lord  shall  give  unto  thee  a  lot  ('x.V^po;)  in  these 
deserts,  because  thou  hast  walked  in  tiie  footprints  of  those  that  are  becomc 
famous  on  this  mount,  and  that  have  become  rulers  (äpyviyö;)  for  them  that 
have  dwelt  in  the  wilderness,  namely  the  great  Abba  Macarius  and  Abba 
John,  Abba  Pishoi,  and  Maximus  and  Dometius,  and  seeing  that  (exeiÄ»')  thou 
hast  striven  after, their  likeness,  thou  shalt  be  with  them  in  ihe  same  resting- 


[27]  llll':  Lll'l'.  Ol''  AIHiA  JollN  KIIAMK.  :m 

UUOC     'X:EEt^ECUO'r      E^OK      VI'ÄETTdc     ^'^      «J^mEK^SU^K 
E?iO?s     ÜTIEt^OT'J"^      E^OTA^i      XUMVI      EIA^-^d^     UntCUOT 


place,  *  in  the  kingdom  ofhoavcn.     And  I  will  visit  thee,  according-.(y.xTz)  lo  ♦toi.ioir. 
tlie  commandraent  of  the  Lord  and  thy  name  shall  be  called  John  Khanie, 
that  thou  mayest  fulfil'  all  tlie  will  of  the  Lord  ». 

And  (Se)  when  he  had  said  these  things  unto  him,  the  angel  (äyy.j  depar- 
ted  from  hiiii  and  appeared  unto  his  spiritual  (ivveuw-aTHto?)  father  and  related 
all  these  things  unto   him.      But   ßi)  when  morning  came,  our   righteous  , 

(ÄiV.x;o;)  father  arose  and  went  unto  our  holy  father,  Abba  Teroti,  and 
told  him  those  things  that  had  boen  said  unto  him.  And  his  father  said 
unto  him  :  «  Go  thou  and  i'uUil  tiie  will  of  the  Lord ;  for  the  Lord  shall  do 
unto  thee  *all  things  of  which  the  angel  («yy.)  spake  unto  thee  ».  There-  'fdiioiv». 
fore  (o'jv)  our  holy  father  John  Khamö  besought  his  father  that  he  would 
bless  him,  and  the  holy  old  man  Abba  Teroti  blessed  him,  ev(Mi  as  Isaac 
blessed  Jacob,  saying  :  «  The  Lord  God  shall  bless  thee  that  thou  mayest 
fulfd  his  holy  will.     Amen  ».      And  when  our  holy  and   all-saintly  (xav-xyio;) 

1.  Or    nnlil  thou  hast  fulfillcd'. 


♦fol.  111-2  1- 


'fol.iniv 


340  THE  IJFE  OF  ABBA  JOHN  KHAME.  [28] 

l^tu*UA'^r    t«^'j"f«-i    üuoc-^    rtV:)«^«-^    Et-jt^v^''^^^^    jot^- 

Ul  r\MX  TiE^rtACA!2S;s  nrtiJ^^E^M  Eidoc^  riiE  nj^wuvi^ 
viEurts2S^mu\^s  EiJ^t^d^o  v1V)H^o'^r  r\3<\  XpEuj^rtoTAS 
CJu^EJüL    E^ujonr    jijAf^ETi^pnr^    Anr'2S;oc    on    EiJ^EYVErtsujiT 

EiJOnOA^i  "XlErtAt^V^OCS  V)ET1T1E«^ACKEC\C  E^O^E^i^^^UHJJ^ 
filE      riEnSO'Y      E^^EWEt^()'^?\K      ATEfUEiJfE      OH      E^&kYnc^ 

'JSEAt^dtci  )r)ErtniT\o?%yin^A  ü^^h'^  fiH?sSAC  '  m«EC- 
Bi^iHC  Anr'ÄOC  ort  E^ßiMitj  •2S:EA«^jijArt6^^  E^j^if-^  it\\- 
^?sH?%  «^Af-jKE^.ÄKE?\?  V^EnoTrtsuj'^  rt'X:ou  AidriEiA^no 

Ü^^^H-^     rtOITK^^KOC    JAJA^E'^t-J^JU'Y     V1^E    Y\E«-^CU-»UA    ^D^^ 

EÖiO^»  CAvvECwi   TiTiEc^d^T^A'T'^s  u^^H'\  nonouuaonr  A^E- 


father  had  received  Ins  father's  blessing,  he  journeyed,  rejoicing,  until   he 
came  to  the  place  concerning  which  the  angel  (äyv.)  had  told  him  and  he 

»foliiisi".  made  there  a  cave  (cTr-/)laiov),  *  shutting  himself  within  it  and  singing  (^-al'XEtv) 
this  psalm  (({/aA[j.oc),  saying '  :  n  'Thou  hast  set  m_y  feet  upon  a  rock  (-st:«) 
and  established  my  footsteps,  thou  hast  put  a  uew  song  in  niy  mouth, 
and  a  hlessing  unto  cur  God.     Amen'  ». 

0  who  shall  teil  the  lofty  virtues  (äpeTvi)  of  this  righteous  man  and  the 
combats  wherein  he  conquered,  which,  if  one  should  hear  thom,  he  would 
tremble !  It  is  said  also  concerning  our  holy  faiher  that  he  wearied  himseli' 
in  Ins  exercises  (aw/icii;)  beyond  many  of  our  l'athcrs  because  of  his  strict- 
ness,  and  they  bear  witness  concerning   him   ihal    lic   was  exalted   in  his 

•foi.ioiv".  polity  {mlmia.),  cven  as  Elijah  *  the  Tishbite.  Farther,  is  it  said  of  him 
that  when  he  stood  at  prayer  he  was  wont  to  bond  llie  knee  with  great 
effort  withont  Interruption,  as  though  he  formod  a  ring  (y.ptV.o:) ",  until  the 
sweat  of  his  body  ((7cö(j.a)  ilowcd  down  upon  his  feet  like  water,  as  though 

1.  Ps.  XXXIX,  2,  3.  —  2.  Cf.  Is.,  i.viii.  5. 


fol.Ii]:!i". 


l'ol.lOliv'' 


[29]  Till-:  Liri-;  of  abba  ioh.n  kiia.mi-:.  va 

iH^OT    it^tuos    uutü^t     rttUH\    triH    t'^TSiuj    üuu-ionr 

0'rrt\ji)'\     JüLYiE?\Aroc     uAiAnr^HTS:^    uuon    ^»-^    üuo^ 

fi^ujii  suiAnvivjc  2^^UE  y^E  ta^  onr?%AC  ncA^l;  taeieuuo^ 
nEU^Auc^o^onr  fi^Ef-\E^no&vs  jliuou  ;^'X:ou  uuos  An 
E^^SÄUJ  unE«-jTAm  onro^  )c)Enr\'X:su^fmAnr  efveievi- 
^ujonnc^      ^H^o'r       Eö^EiEnE^ETW^nrum      V^ETionr^A^^js 

ECJUIEU  Er\Et^&kmC  AUOK  ^<JU  Ai'XlEUnOU'Y  fl^OITO 
AV\A^H1     OXUOf-J      E^OS      E&kO^v     V^EHnS^A^S      ATnH^^JJC     ^ 

nAUETI^A'Y  r\S?sAOC  UUAS^^^C  A^E^  U'L^fH'Y  HO-T^OUT 
*  EC^CErtCEH  VtEUOTKTußiATsOn  Et^EJJy?\H?^0'rS  V^EUTITSSU- 
Ü^^CA^Si       nrUKlA^O^'HJUUA       f^^E       VtErtSUJl        fi^EO^OpOC 

1.  «-J  altered  to  ox  by  a  modern  liand.  — •  2.  llead  ke  rAp. 


oiic  slioiilil  bathe  himself  tlierciii  and  wet  bis  wbole  body  («rüfio.).     For  (xal 

yäp)  he  made  many  thousand  obeisances  ([AETzvoia),  such  tbat  if  one  should 

write  them,  lie  would  not  be  believed  of  them  that  are  without  faith,  for 

whose  sake  the  wrath  of  God  conaethV     But  (i/.Xx)  wherefore  speak  I  thus  ? 

for  indced  (xxl  yap)ye  do  all  bear  witness  with  me  to  those  things  that  I  teil. 

*  In  truth  (äX-/iOw;),  O  my  beloved,  I  am  as  one  in  a  great  and  buundless  sea  ♦foi.iosr 

(uäXayo?)  without  means  to   reacii  the   shorc,  because  of  thc  greut  virtues 

(äf8T-fl)    of  our   all-saintly  (iravayio;)  father,    John    Khame.     For   indeed  (xai 

yap)  mine  is  a  tongue  of  flesh  (cz?;)  and  sinful  Ups ;  I  am  not  able  to  teil 

of  his  honour.     Yet  when  I  see  your  eagerness  and  how  gladly  ye  desire 

(e:Tif)u;j.crv)  to  hear  his  Lift;  (ßioc),  I  myself  take  courage  the  more,  my  heart 

rejoices  in  gladness.     Verily  (äT^riOtö;),  O  my  beloved,  ye  Christ-loving  people, 

1  am  as  sounding  brass  *  and  a  clanging  cymbal  (z.'JaSa'Xov)  - ,  when  I  speak  of  'foLiosv 

the    good    deeds    (/,aTÖpOüjiy.a)   of    our    God-clad    (Oeo^popo?)    fathtT,    John,    he 

1.  Epli.,  V,  0.  —  2.  I  Cor.,  XIII,  1. 


*fol.lO'il 


'lol.  Ki'ir' 


342  TUE  LIFE  OF  ABBA  JOllN  KHAME.  [30] 

^uam     eriAnmsvy^     AriTJurnoc     uat^scij^     rttt^Ti^AE^c 

loonrs  nxs  AtvyATitfTio'ruE'Trf  ujj^^E^j^Tiofm  V^tno'T^o'^ 
oiro^    fi^E«-J^tuu"^    fiÄET^Arto'rc    ^t^TsS.    '^^^'^oc    ^uj» 

T^^^J^^iK'^c    ntUTisnfo^HiHc    E^onr^s^ßv    ^^aits'K    2^Endc 

•ÄEonruH^  ficon  nA^  '^onru^u  ahtie  ^c'2S:EncA^ßiA^or^ 
^AT^c<3^&i^J^^on   ^AriKECOTi   "KE   ort   ünAt^OTUiu   lKw7\ 

KA^A  ^u  «E^oonr  onruw^j  ncoTi  ^At^E^ArtA;)(<JUfm 
ETiiy^c^E  f^^E<^E^vlC'r3QA:^m  Ida^s  V^a^o«^  V^Ert^Art- 
no^^wiiA  fiA^CA'^s^^  üu'xio'r  Anr'Efut^fE  ort  E^B^wntjj 
!iS:ErtAc^^msu  AviTTE   o'T'ivE  V^ErtYiSE^oonr  o't'z^e  V^etitv^e- 

•2S:UJ^^  EßiH2%  EO'rKO'TÄS  rtCf OU  UUAir A^t^  E<^&iO?^C  - 
EV^O'rrt  E'Y'XO^  UEriEnCUJC  Ji)A«^^UJ^^t«-J  fi2)^"Ji?\EU  «^ACJE^- 
■»^A^^m     l3Er\T\AS^^A2vUOC     Et^ÄUJl     UUOC     '2S:ET1T1A'Y    noT- 

1.  Corrected  from  at.  —  2.  Usually  oyotvC. 


whose  Life  (ßio;)  and  whose  virtues  (ipeT-/)')  may  Ix;  likeiied  unto  those  of  the 
great  Anthony,  and  especially  (iimIicxo.)  all  his  acts  (Tupä^i?),  wliich  shino  as 
the  Stars  of  the  morning,  so  that  when  I  remember  thcm  I  am  at  a  loss 
(-aTTopeiv)  and  fearlul  and  my  mind  (vou;)  is  amazed.  But  {allx)  I  too  shall 
say  spiritually  (-TTveuixaTixü?)  with  the  holy  prophet  (TTpoip-ziTnc)  David  '  :  "O  Lord, 
open  thou  my  lips  and  my  mouth  shall  speak  thy  Idessing'. 

It  is  told  also  concerning  our  all-saintly  (ivavxyio;)  falhor,  that  many  times 
he  would  *  not  cat  from  Sabbath  (uxSSaTOv)  to  Sal)balh  (ijaS&aTov),  but  {^i) 
at  other  times  lie  would  not  eat  save  every  (xara)  forty  days.  Many  a  time 
he  would  retire  (ävaj^wpstv)  to  the  dosert  and  lic  in  (juiet  (rTuya^^stv)  by 
himself,  in  austcrities  (iroliTEta)  not  to  be  dcscribed.  Furtlier  thcy  boar  wil-. 
ness  concerning  him  that  he  slept  not,  (oü^e)  by  day  (oö^e)  or  by  night,  save 
only  for  a  brief  slumber,  leaning  against  the  wall,  after  which  he  would 
arise  swiftly  and  would  sing  (ij/aX'Xeiv)  in  this  psalm  (tj;a>.(>.6i:) ,  saying"  :    1  will 

1.  l's.  L.  15.  —  2.  l's.  cxxxi,  4,  5. 


[31]  THE  Lll-Ii  OK  A13BA  JOHN  KIlAMfi.  :m 

^msu  fir\A^j^?s  rttuo-rc^ou  yinA&kO-r^t  «EUOTunort 
ü^^'Y   ^f^K«^ßi  ■  O'TO^  Jbtri^At   j^CE^onr^sTis   viTSit^tc^-^M  i,j4v, 

"ÄE^H  EICUJIEU  EnACA!2S^S  OVO^  E^AfE^  EfUiOT  ^H 
EHEUUA'r  E^UMS  ÜUOt  O^TO^  ^H  EÖUE?  UUOS  Et^EUEft- 
^S^«^    TlÄETlA^uaT    OTO^    ETIEl    ^AfO^j    ETIE^AU^O   UrtETtUA 

rtujtum  vijbHi^  A'T'iSioc  on  E^*&iV^^cJ  rt^otj  TiErttuJT 
EttonrAßi  iujj^nrtHc  "äe^ua^i  rt^&kEn  Ejijj^fEn^crtHO'r  ^^<^^o'r 
*  scAYi  o'rApE^H  KAn  ke^'j^Bi  jjyj^t^rtAT  e^ujov  V^eh^h  m.  lo.-.r' 
EH^HFi  E^fiEcJpAS  onrri  XnEt^^Avi  Efc<JunT  JDErtuj^^  n^ßiE« 
üi  n\ix  nE^nAj^CA2S:s  utta^a^  nnsd^fn  i^o^^  rtEU^t- 
UTCHH^sort  TiEun^j^TVOKA^nru>\^^c  tiAc^rtj^'r  e^ujiot 
Enrcon     oiruwu^    rA^    ftcon    väAc^rtAT    EnuaoY     undc 

1.  netj  added  above. 


not  give  slecp  lo  raine   eyes,  uor  slumber  to  mine  eye-lids,  nor  rest  unto 

ray  temples,  until  I  find  a  place  for  the  Lord  and  a  dwelling-place  for  the 

God  of  Jacob'.      *  And  thereby  bis  souI  (({(.)  and  bis  mind  (•/lyey.ovt/.o?)  shone  ♦loi. lu'.v 

forth,  and  bis  face  sbone  tbrougb  tbe  power  (jvepyeia)  of  tbe  Holy  Spirit  (uv.) 

wbicb  rested  within  bim,  becausc  of  bis  purity ;  according   as    (/taTx)   our 

Lord  Jesus  Cbrist,  our  good   (äyaOo'c)  Saviour,  bath  said  in  tbe  boly  gospel 

(cOayys'Xiov) '   :     llc  tbat  hearetb  my  words  and  keepetb  tbem,  be    it  is  tbat 

loveth  me;  and  he  tbat  loveth  nie  ray  falber  will  love  bim  and  we  will  go 

unto  bim  and  muke  our  dwelling  within  bim'.     It  is   told  also    concerning 

our  boly  father  John,  tbat  all  thiiigs  that  the   bretbcn  did,  *  wbether  (xxv)  a'foi.ioör. 

(deed)  of  virtue  (äpsTvi')  or  (xdtv)  otber  matter,  be  would  see  tbem  in  secret. 

For  this  cause  tberefore  (ojv),  was  bis  name  renowned  everywhere.     0  who 

raay  teil  the  number  of  the  manifcstations  and  tho  mysteries  (jxuiTvj'p'.ov)  and 

1.  Cf.  John;  XIV,  21. 


344  THE  LIFE  OF  ABBA  JOHN  KHAME.  [32] 

fi^Y^^A^of  A  E^onoA&v  AT'Xoc  ort  t^&kETitrti'JU"i  e^onr^ßi 
»"JAnrtwc  'X;tOTUH^  ficoTi  «ijAconron^c  e^o^^  «•js^e'^^eo- 

2vOKOC    EiJOTJ^Bi    JÜliJ^^^A    iJH    EIACÄ^O    nxn    UVlEndc   iHC 

3ic^ujv\i  «KE  V^EnntE'Ä'Ju^^  e^otaBl  fi'Y^'^?^^^:«  E^^ 
Et^Ö^s  E^Ai^  ^M^?^  ftnEc^crriJ^E^c  AC\  EJ^onrn  jj^j^^o«^ 
fiTS^E'Y^to^KOKOc  E^onrA^i  UA^?A  ECjyoTi  )r)Eno'rusji)'Y 
fiCHo'r    fij^iuyCi3^'2s:s     üuot^    cro^    viA^E^AnuH«ij    fiAr- 

TETsOC    UOUjt    T1EUAC     l^07\    ^^^tri'Yö^'V     ''^MB^^     ^^'ÄEVI- 
TTEt^^O   '^^EO'Zi.OKOC    'h.E    AC^On^r^OCCJ   OnrO^  TIE'ÄJ^C   riAt^ 

^SEI^S^HSIH    rtJ^K   S<JUAVirtHC  C^UETIfST    ÜT\A»^>1^S    SMC   riEU- 

HEc^suAi  rtXrj^i^oc  nEun^nnA  E^ono^ßi  •x:Eurtou'Y  onro^ 
fi^EK^A'2S^fo  mEK^<Ju»Tii  fiono^uju^  fi'2S:uj^t  ek^ot\  V^e«- 


the  revelations  (iTCOJczXuij/t?)  that  he  saw  froni  time  to  time.  For  (yäp)  often- 
times  he  would  see  the  glory  of  the  Lord  upon  the  altar  as  it  were  a  fire 
and  would  hear  the  angels  («yy.)  singing  the  Trisayion  at  the  time  of  the 
holy  Anaphora.  It  is  also  told  of  our  holy  father  John  that  oftentimes  there 
appeared  unio  hini  the  holy  Theotokos  Mary,  she  who  bare  for  us  our  Lord 
•Jesus  Chrisl,  our  true  king,  and  she  wished'  him  *  peacc  (£tp-/i'v/i)  and  com- 
forted  him. 

Now  ßi)  it  befell  in  ihc  holy  night  of  the  liords  Day  ()tup'.ax.-fl),  the  wliile 
(k'Ti)  he  stood  performing  iiis  Synaxis,  that  the  lioly  Theotokos  Mary  c«me  in 
unto  him  in  great  and  unspeakable  glorv  and  a  multitude  of  angels  («yy.) 
accompanied  her.  He  feil  upon  his  face  from  fear,  bat  (^i)  the  Theotokos 
raised  him  and  said  unto  him  :  «  IVace  be  unto  thee,  John,  beloved  of  my 
son  Jesus,  and  of  his  good  (iyaOo;)  l'ather  and  of  the  Holy  Spirit  (tv.).  Be 
of  good  courage  and  steadfast  and  bccome  a  mighly  mau,  having  great 
enduranee  (ürropv/i),  fighting  against  the  cvil  liostile  (evavTt'o;)  spirits  (tuv.). 


MV>1.105v' 


1.  Lil.  gave. 


[331  Till-;  LIFK  OK  ABI5A  JolIX   KIIAMK.  3/,.-, 

5comujntA     fxcEuoir'Y     etta^a«     e^^h»     Itsiujic    ticuot 
UT\A*ijH^t  ntunEc^^^^HriH  ^^EU^E<^CKETl[v^    UA^^Juni  V^eu- 
TEv:K:omuirtsA   '    vnArrt^soc     tia^^kot     mEKUoriAc^H-noi  inv» 
^ton  o-ro^  n^oTiijuaTts  Enr^uj^c  EViEK^Hf^  firiE^^s  mw\- 
ß^onr^^oc  ^^wjAnc  Erv^co^T  yiie  ttekua  n^ijuiv^^  j^aeue^ 

AfE^AnrtEK^H^l    UOjyS    ^mEKUUi^T    OTO^    ftCE^p?    firtEK- 

o-TA^CA^n^  ficEAfE^  ETiEKEmoT^M  nEUTiEx:rtouoc  ftio-r- 

UETIfErtOTEfHO-r   V^EYlO'TArATlH   «CEUJUJnt  V^EnOTIO-T^O 

riEuo'T'i^sKEOcxnH   'Y^^JiJ'^^^   rtEUujio'T  «jyAErtE^  '^tia- 

1.  Read  nÄ2i.5A«MVH. 


*  that  contend  with  thee.     And  lo,  I  am  with  thce  until  thou  shalt  overcome  »loiKier 

them  all  and  tlicir  evil (y.y-a^'.a)  '  and  fulfil  all  the  will  of  my  Son. 

Further  (elrx)  1  will  establish  (my)  covenant  (^locÖYinr,)  with  thee  and  will  prc- 
serve  my  mercy  for  thee;  for  I  will  abide  in  this  place  with  thee,  because 
I  love  it;  and  it  shall  become  for  thee  a  holy  Community  (iyta  xowwvia),  and 
there  shall  be  unto  thee  multitudes  of  children  and  they  shall  call  it  by  thy 
name;  and  shall  build  a  chnrch  (i/.y.l-ficix)  in  thy  Community  (xoivwvte)  and 
shall  call  it  by  my  name;  and  the  blessing  of  my  Son  and  his  peace  (etp/vv)) 
and  his  protection  (<;x£7ty))  shall  abide  in  thy  Community  (/.oi.).*  The  angels  ^foi.ioGv. 
(a-,7.)  shall  Visit  thy  monastery  ([y-ovair/fctov)  and  shall  watch  over  thy  cliil- 
dren,  that  no  traitor  {im^cAoi)  break  through  the  walls  of  thy  dwelling- 
place  for  ever.  As  long  as  thy  children  walk  in  thy  Avays  and  do  thy  bid- 
ding  and  keep  thy  commandments  (evroX-zi)  and  thy  laws  (vojao?)  and  lovc  one 
anotherin  charity  (>.yy.~n)  and  rcmain  in  purity  and  righteousness  (^waioTuwi), 

1.  The  form  xaTa(Ta);ia  is  not  fouml,  Init  niiplit   herc  mean    'designs,  projects'.  A 
more  probable  reading  is  xa/e?!«. 

PATK.  Or,.   —  T.    XIV.   —  F.   :!.  23 


'fol.lO/r' 


*lol.l07v". 


346  THE  LIFE  OF  ABBA  JOHN  KHAME.    "  [34] 

^ut^oTpo  ftTi^^HOT?  OTO^  Ac^  «^^  fir'Y  «nouicuA 

HCJüLonr  UTiAjijHfs  n^ujuAni  fiV)Wic  ^Alnt^  A'r'2S:oc 
"ÄE^vjTiTiE  ^c  rtA^  ct;x"  V)E«TiiuortAciHpion  jö^^tV^onrn 

sujy^  vtCuo'T  Tttru'xn  'Ki  «•KiKtoc  Ac^<±)uayn  V^tnoir- 
rt^vy^  n^A^t  E^&iErncA5S;s  eiacxioiot  riAcjj  vi'x^t'Y^to- 
T^OKOC  E^OTAßi  ULAfiX  uA?\?%on  oion  Ac^^junt  fiV)Mncj 
n'ÄEO'rrn^'Y     «25:011      r^A«-Jt^^^A2^^^^y^E      tcj-isiua     üuoc 

'2S^EA^K'X»'Y       fiCATTEK^O      T\()C      TTEK^O       TVdc      TlEIAiK^'Y 
fiC<JJCjj    unEf^U-»«^    ÜTiEK^O    CA&iO?s    ÜUOt    J^jua^    rtMS 
ftOnrßiOH^OC      liTlE^;)(AT      ftCJ^K      JiJArtlAif^      ÜTIEKOnruJJiJ 
Y\6C  TTArtOIT'Y   AHM« 


I  will  abide  with  them  for  ever  and  I  will  bless  their  ministration  (Ätx/.ovix)  and 
their  handiwork  and  they  shall  inherit  (•/.Xvipovoij.srM)  eternal  lifo  with  thee  in 
the  kingdom  ol'  heavcn  ».     And  she  gave  unto  him  three  gold  solidi  (w^ua^oL), 

*roi.io7r.  *  having  upon  them  the  sign  of  the  Gross  (araupo?)  and  said  unto  him  : 
«  Take  these  and  put  them  in  the  purse  of  the  luinistry  (^taxovte)  (and)  the 
blessing  of  my  Son  sliall  be  in  it  for  ever  ».  (It  is  said,  Behold,  these  lie  in 
the  monastery  ([/.ovairTvipiov)  even  unto  this  day.)  Wlien  she  had  said  these 
things  unto  liim,  she  wished  him  pcace  (sipvi'vyi)  and  filled  bim  with  sireugth 
and  she  was  liidden  iVoni  him  in  great  glory.  Bul  ißi)  our  rigbteous  (^waio:) 
fathor  was  in  great  gladness  by  reason  of  the  words  the  holy  Tlieotokos  Mary 
had  said  unto  him  and  there  carae  upon  him  a  slill  (fjiaXXov  ouv)  greater  power. 
And  he  sang  {^cilla^))  saying  '  :  «  '1  havc  soughl  aftcr  ihy  face  0  Lord,  tliy 

♦lui.  107 v°.  face  0  Lord,  have  I  souglit.  *  Turn  not  ihy  face  away  from  me,  be  unto 
mo  a  helper  (ßo-flöo?),  forsakc  me  not,  that  I  may  fnllil  thy  will,  Ü  Lord  my 
God,  Amen'  ». 

1.  Cf.  Ps.  XXVI,  8.  9. 


[35]  niK   I.IFR  Ol-    AHIIA  .l<)||\   KII\MK.  347 

nnt  v\6q  '\  ftnoio'r  V^tnrtoT^&iHoir?  ih^ot  ^tntuTio'r 
rtAcot  ft*±)^H^  ftt^^uji^  ntuuaonr  ^titviTun^tc^^^  fint 
EUOTJ^&i     ^ujj^urtHC     Ac^^uarit     ftc^^^T    )otyiUA\     riißvtn 

^uuoT^  ^v^^o'r  At^A^^oT  ü&kuaK  u.T\trt()C  mc  y^ys-  ^t^" 

rATlH  riEUünr^A^S  rtEUüntHJE^sM^»  «EUOnr^SfHTAH  riEUOT- 
UE^^EC^UJ^on^     fi^HT      HEUOTUEH^^C?^      rtEUO'TUEIArAÖOC 

«Euo'rrtA^'Y  rtEUünruEi^EU^Anriy  rtEULonoErK^AnsA  v\3<s 
onrn  oir  uonon  "ÄEc-^sf^  üu'juo'r  a2s?^a  «a«^'Y^^^*^"^ 
nonro«  n\&kEn  e^^otasiot  ecj^äuj  uuoc  rt'xjo'r  «js^e^h 


I 


It  is  told  also  regarding  him  that  at  tlic  time  wheii  tliey  were  buikling 
thu  wall  ol'  the  monastery  (jJi.ova.'jT-iip'.ov)  aud  the  towers  (Trjpyo;),  the  angels 
(zyy.)  of  tlie  Lord  would  help  them  in  all  their  labours  by  the  commandment 
of  God ;  but  (Si)  especiallj'  the  most  high  power  of  God  was  a  fellow  worker 
with  them,  through  the  luediation  (^rpscSsia)  of  the  holy  Theotokos  Mary.  And 
(^e)  the  name  of  our  holy  father  John  became  renowned  in  all  places,  so  that 
(w<7Tc)  everyone  blessed  ([y.x-/.apr(etv)  him  as  (tJ?"^  prophet  (Trpoo-flTV);)  *  and  as  »loi.  msi" 
teacher  in  his  gcneration  (yevea),  because  he  cruciüed  his  flesh  (5ap;),  aud  bis 
desires  (i-'.9ju.ia)  and  his  thoughts  '.  All  his  cares  he  raadc  the  servants  of 
our  Lord  Jesus  Christ,  our  God,  briuging  forth  the  fruits  of  the  Holy  Spirit 
(tcv.)  in  love  (iy;cir/i)  and  gladness,  and  rejoicing  aud  peace  (eif/jV/i)  and  long 
suffering  and  kindness  (-;(p-/i(jTo?),  and  goodness  (-iyaöoi;)  and  faith  and 
meekness  and  temperance  (ey/.päT£ia)  -.  These  things  not  only  (oü  (j.ovov)  did 
he  (himself)  perform,  but  (äW.aj  to  everyone  he   taught  that  tliey  should  do 

1.  Cf.  Gal..  V.  2'i.  —  2.  Ib..  22. 


'fei.  108  V 


■  idl.  lonr 


348  TUE  LIFE  OF  ABBA  JOHN  KIIAME.  [36] 

l^tTTs^'Juu^  rtACJ^n«-^  ri^ot^  ort  nEit«-\-*rtAoc)r)  ^h 
E^TiAcs'Y  vtitt^cAfE  t^uA'JJicV)  ort  E^o?%  )3trtitc^cA^E 
rtonriAKO  ^h  tncs-^  lin^TirtA  At^uA'JucV)  ort  e&iO?s  V)trt- 
nsTtrtA  nonrujrtV)  fttrtt^  a?^h^<j"c  «jS  ntn\"J-i  t^oxA&k 
AKcs-^  onro^  AK^^cV)   ftOTOTi^s^^   unrtAi^Kort    etcoti 

ATKUJTV  rtAK   ft'JSErtEKKApTtOC  V^Ertf  rtEuE  rtEU?\ 

•^onruatA)    onrrt    uj    rtJ^UErt^A'Y    E^^^iAUtunErt    E^ßiE- 

T\^LUU^     mE<^UAKA^SA      ftC^\U\      ACJ±)tJUVtS      "i^E      EHAt^^E 

HAc^    E&io?\     ^\noic     rt2S:Er\Ertsuai     EiJO'rAßi     ^uAArtrtvto 

AC^JiJE     rtAC^     EYt«^AC-JE     ACTJurtC     ft^^^'JLiTsEU     ACCU-»f     E&kO^s 

ft^Ui&i  rtS&kEH   E^EmAC   rtrts^HKS   oto^   ac^ujtv  ÜT^^C^uj^ 

rtiE  ^ECA^E  onro^  Acjyuart^  uuo'rrtA;^"  onro^  rtAcf- 

f^TlE  fi^ArtT\0?^H1SA  ErtAUJ^^OX  rtEU^ArtACV:HCSC  ETOUJ 
EUAJiJua      ^uac'ivE      ftnEYlECf  AU       E^CJUSI      ft^OnOO      O'TO^ 

fi^O'Y'^u-^0'r'Y  e^oc  ft*x;E^ArtUH^  ÜTiA^^j^Ertoc  rxc^sui 
ftnoTE^uortA^^^H  V)AnoMC  onro^  ack^^t  rtuaonr  rtonr- 
uortH  onro^  acj^'jutts  ftA^;^"^^^  ^^?"^  e'äujot  rtAC^ 


♦l'oi.  losv.  them,  saying  uuto  ihem '  :  «  Whatsoever  a  man  soweth  tliat  *  sliall  he 
also  reap.  He  tliat  soweth  unto  his  llesh  (czp^)  shall  rcap  also  oi'  the  llesli 
{(sy-ol)  corruption,  (but)  he  that  soweth  unto  the  Spirit  (tiv.)  shall  also  of 
the  Spirit  (tcv.)  reap  eternal  life'  ».  Verily  (ä>.vi9ü)?),  0  our  holy  father,  tliou 
hast  both  sown  and  reaped  spiritual  (ttveujaocti-co;)  fruit.  Thy  fruits  (xap-o?)  are 
increased  unto  thee  an  hundred  and  sixty  and  thirty  fold  '. 

1  desire,  then  (oW),  O  niy  beloved,  to  relate  unto  you  concerning  the  des- 
tiny  of  his  blessed  {['.y.-/..)  wife.  Now  {^i)  it  bcfcll,  when  our  holy  father  John 
departed  froni  her  and  weut  into  the  desert,  Ihal  she  arose  swiftly  and  dis- 

•  loi  Küir.  tributed  all  she  had  to  the  poor  and  she  shaved  llic  hair  *  of  her  head  and 
became  a  nun  (-pvayvi').  And  she  practised  many  austerities  (iro)>t7£;a)  and 
exercises  {oicy.-ricuc)  in  great  number,  so  that  {ioa-e)  her  narae  was  greatly 
renowncd  and  there  gathered  unto  her  a  niullitudc  of  virgins  (TcapOt'vo;)  and 
thcy  became  nuns  (-[jLovayvi)  under  her.     And  she  buiit  for  them  a  nunnery 

1.  Gal.,  VI,  7,  8.  —  2.  C.f.  Ml..  .\iii.  8. 
1 


I'nl.  Ill'.l  V. 


il(ir 


[37'  TIIH  LIFE  OF  ABBA  .IO[IN  KHAMK.  .T'.O 

Tide    ü-ro^    V)trtc^At    Acj^^JUTis     viÖA-ru^Aitn     Eiio'r'X:^? 
ft^AnuHuj  jjL^\/'r;X"  EJoüirrv  tn^uavtV)  vttnt^  O'ro^  nj^nr- 

rtAcos  ü^»JUK   iüLTiSc  onro^  j^caij^s  V^trtntCE^oonr  acu- 

At^Esio'T    eVdo'tyi     ft'i^'ju^ort     ü'^'\     fi'ZLtvttrtöto^o^oc 

nEUitK'2S:muonru    e^'Y    k^u    otas    e^eviec^^mt  *  ioir-*iüi 
^iHOTi    jjL^^H'\    rtnsArrE2\0C    onro^    I^ETtEt^rtonrc    orts 
firtsACUJiuA'TiOC  cjyiAjij'X:«^  ^n  üti'2S;ujk  utiek^j^so  rtEUTts- 

1.   Ileady  tiAj>)JLOT. 


([;.ov/i)  and  became  a  ruier  (äp-//,Yo;)  over  tliem.  And  she  assisted  tlu'üi  in  good 
works  and  in  tlie  ways  ol'  tlie  I.ord,  and  thus  liecame  a  leader  lor  the  salva- 
lion  of  manv  souls  {'\i.)  unto  eternal  lifc.  And  tlie  virgins  (TrapÖsvo?)  began  tu 
increase  in  number,  *  the  grace  ol'  God  assisting  tliem.  And  ßi)  the  blessed  'loi.ioov" 
woman  was  tlie  servant  ofthe  Lord  and  she  increased  in  her  days  and  went 
to  rest  at  the  Lord's  pleasure,  through  the  prayers  (eOp)  ol"  our  holy  father, 
Abba  John.  And  lo,  tliese  others  also  our  God-clad  (Osocpopo?)  father  John 
broug-ht  in  as  ffifts  (S<Loov)  unto  the  Lord.  Man^'  indecd  (ir/iOci?)  are  the 
souls  [^.)  that  thou  hast  saved  i'roni  the  evil  devilish  (^ta?o).oc)  enemy,  hy  thy 
holy  prayers. 

W'hat  tdiiguc  of  flesh  {'7y.fl)  or  wliat  Iieart  of  man  sliall  teil  of  thy  upright- 
ness   and  thy  glory  in  (i:p6;)  the    nieasure  of  thy  honour,  and   of   thy   con- 
stancy  toward  God.     Even  be  it  (/.zv)  one  whosc  heart  is  pure'  as  are  the 'f<ji m^r'" 
angels   (äYy.)    and  his   mind  (vou?)   like  unto   the  incorporeal   (äcoJy-aTo;),  yct 


350  TUR  FJFR  OF  ABBA  JOHN  KHAME.  [38] 

KÄ^^  KAiiJ^  4^?"*!  ETAt^'Äoc  n'ÄtTiEndc  Vhc  tiJc  Vde«- 

'^Cuo'T     riA«^     t^Bit^^7AS      'Y^'^^^y      ^^X^?*^'      '^t"     A2s?^A^ 

ti^^xiono    EiAcj^iun    ÜTis^j^T    mt    ntt^dc   V3t^^T^^KJ^^^ 
t^i&iE^A^    'Y^^^'^^ö'^^'^    finAC<J"K     uv\scA'Ä?    ft'iA'is^uji 

^iJ<^An^fVi'X:o'r  fiiErtEc-jr\o?\Hi?A  nA\  a^ej^aviota^ 
loi.iiov".  ^s^oionr  ^v^^o'r  t^^ca'X;^  rtAonrujijAjc  iBio?^  *  ft^onro 
A?\?^A  ^E«v1A;X"-'  n^AUUH^  ricxirt  E^rtAn  ftiErt^Ä^uji 
rt^An^onr'Ä^  eti'Y  sül^ueit?  rtu^iEn  «ü  nAUEnfA-^  ^t- 
AcjiyuuTi^  fio^^ouAC^oc  V3Enn\jijA<^E'r  E^onrA&i  oxo^ 
fi^Et^^cBiWJ  V)tmE«^rtnEA  u^^h-^  utiattsoc  eia^^e^- 
UA^sr    V3Enn^AT\ocio?%oc    ^Asr\E    ü^^h'Y     ürtEnsuAi 

V)Ertu^ioy\oc    E^onrA^i    EiA'r«i)'^T\^    V)En^^^HT    ^sieh- 
n^onpA^CA^rt^   T11E  rsdc   Acjyujns    !2^e   UETiEncArtA^   ehs 


shall  lie  not  be  able  to  teil  tlie  tulnoss  nf  tliy  honoiir  and  tlie  glory  that  the 
Lord  hath  given  unto  tliee,  in  heaven  and  upon  tlie  carth;  even  as  (/larz) 
our  Lord  Jesus  Christ  hath  said  in  the  holy  gospel  (s'jayY£>itov)  '  :  «  He  that 
glorifieth  me,  liini  will  I  glorify.  »  For  this  cause  I  would  indeod  ([as'v)  be 
silent,  yet  (akli)  fear  I  lest  I  come  under  the  charge  (iy/lniLx)  of  the  wicked 
servant  that  hid  in  the  ground  the  silver  of  bis  lord.  Tlierefore  will  I  be 
instant  and  prolong  the  discourse  and  will  ti'll  olhcr  few  things  from  bis 
upright  deeds  aiid  the  boundless  victorics  of  bis  austerities  (ttoIiteix),  such 
that  should  onc  teil  them  all,  the  discourse  would  be  greatly  extended. 
'idi.iiov". "  Bat  (ocX'Xä)  we  will  Icave  aside  niany,  choosing  to  teil  sonie  few,  rcminding 
you,  O  my  beloved,  tliat  he  becamc  famous  (övojAanTo?)  in  the  holy  deserts 
and  a  teacher  in  bis  gonoration  (yevez),  even  as  Paid,  that  ])ecame  the  thir- 
teenlh  of  the  apostles  (ärooToVj;).  Thus  it  was  that  our  holy  falber,  Abba 
John  Khanie,  became  the  fifth  in  the  iioly  topoi  tlial  were  in  Siiiiiet,  by  the 
commandment  gf  the  Lord. 

1.  Apparcntly  iiol  .iii  cxiicl  qiiiitatioii. 


.1.111  r. 


fol.lll  v° 


[39]  TUR  LWE  OF  ABBA  JOFIN  KIIAME.  :{5l 

utTstn^rt   untfAn   viot'^^j.s   fi^e   ntudc   ?mc  ti;^^   ntrt- 

riJ^iCA'Ss  E^»Juonr  V^trtnH  E^^v^n  onr  rj^^  UTit^?^^ 
fi^<juu\  Eus  EiTÄ<JUK  ftn^)o^c»  E^Af-^^OT^o'r  •x;En<5<c^^vn 
Eßi02\   ^j^Ti^ujoT    E^^onr\'^    ftiE    rt^^u^u^   EiJ^nort^'r   •ii.E 

EnE«^UETlE?%SOC      fJIE   '    rtS7^E)ÜL»x»U      Ei^ujonr     j^nr^oKono 

OT&kMt^  loEn^ArtrtonruEfon  viEU^AncT^Anort  «;)(;ak^ 
E-r^iO^c    oT&vEnE«-^?sor^cuoc  loEn^j^nuETS   f^Ä^2)C^'^^'^" 

OT     E&iO?s    E^^<JU01^    UTlSE^OOnr    TIEUYV^ETS:'-"^^     E'T'^^O'Y 

ftcjuonr  HH^onr  ^^TErtTituHsrn  e^ota^  täie  ti^ci^c  eia<^- 

GiAorcJuiEU     "z^E     rt'JSE^j^viUHjij     E^Pivntjj    «EuriEcj- 
AfE^H    ATö'Juo'r'Y     t^ot^    «ÄE^j^nuH^    Enro^     onro^ 

1.  Read  nxe. 


But  (8i)  after  these  things,  wlülc  yet  (in)  our  lioly  father  John  dwelt  in  tlie 
cave  ((jTUT;>,aiov),  meditating  (jjie>.sT?.v)  the  saving  name  of  our  Lord  Jesus  Christ, 
cur  God,  with  prayers  (Trpoceuy/i)  unceasing  and  *  secret  petitions  beyond  tf^inijo 
telling  —  for  (oü  yÄp)  no  man  knew  the  fulness  of  the  sufferings  that  he  endur- 
ed,  t'or  hc  fled  froiu  the  vaiii  glory  of  men  —  i(  befell,  when  the  evil  demons 
(i^aijiwv)  saw  his  perfeclncss  (-tO.sw;),  tlioy  armed  against  him  in  trooj)s 
(vou7.£_5ov)  and  dark  hosts  (TTpaTo?),  tliinking  to  bring  him  down  from  the  height 
of  virtue  (äps-r/-,)  and  attacking  his  mind  (XoywjAo;)  with  cvil  thoughts  uncea- 
singlv,  hy  day  and  niglil  and  terrifying  iiim  with  phantom  l'orms.  Hut 
(8i)  the  righteous  man  pursued  after  them  all  with.  the  holy  sign  of  the 
Gross  (TTaupo'c).  And  (8i)  when  God  saw  his  *  great  endurance  (ÜTroaov^'),  he^f^i  jn^. 
gave  him  rest  from  all  thoughts'. 

And  (Äc)  when  many  had  heard  concerning  him  and  his  virtuos  {isi-'ö),  a 
great  multitude  gathered  about  him,  and  they  besought  him  that  he  would 

1.  (Evill  thoughts. 


'foI.lI2r< 


352  THE  LIFE  OF  ABBA  JOHN  KMAME.  [40] 

KuuT  vtonpuA  n^u^ni  onoo^  äitkujjt  uotti^u^-^  uy\e?%a- 

nuuoTnE  Eno'r'2S;j^^  rtr\0'rv^'r2)C>^  EiJ^onr^^^E^  e'^uei- 
ovA^  ftiE  *  T\m^^'^  EicoTTJ^rv  nionruEr(^ETtsjii?\H?s 
nEU'Ynvici\A  fiio'ruErt^Erto'rE^vjoT  moTA^E^ 

ETnoioßiO      üno'TC'JJUJ^      TiEuio'Y'>^'r;)(^vi      ftioTjjjujns 

fi^E  ^'\  JüLTioTu^o  E&kO?s  ftCHOT  rtifiETi  A<^CEurv^  rtuionf 
ft^AriKArtuari  rtEU^Artnouoc  ETOTA&k  A«^CEurt^  rtu^o'r 

UTsnA^^Kort  ^AmETimirujm^  ^a^  ^t^^ovt^ETi  vtuaonr  ort 


put  upoii  tliem  thc  habit  ((s-/rii>.ci.)  of  the  monkhood  (-y.ovayd?).  And  there 
were  (given)  iinto  him  many  children  and  he  formed  them  into  a  oommunity 
(/coiviüvta)  tlial  they  should  build  a  dwelling-place.  And  they  built  a  great 
ocean  (xeTiayo;)  of  dwellings  and  high  towers  (xüpyoc)  and  walls  firmly 
(xa'Xw;)  established.  And  the  bretliren  began  to  increase  more  and  more 
([AaX>-ov  xal  j^.ä>>).Qv)  and  he  taught  them,  for  the  Valvation  of  their  souls  {'l.), 
'foi.  H2r'.  that  they  should  keep  the  unity  of  *  the  right  faitli  and  should  love  prayer 
and  fasting  (v/ioTeia)  and  love  one  another  and  keep  the  purity  of  their  body 
(cwjAa)  and  soul  (']/.)  and  that  they  should  be  lovers  of  the  poor  and  lovers 
of  charily  (äyairfl)  and  should  love  solitude  and  should  put  beforc  them  at 
all  times  the  fear  of  the  Lord.  And  he  established  for  them  canons  (xaviöv) 
and  holy  laws  (vdp:)  and  set  up  for  them  a  meeting-place,  where  they 
should  meet  togelher  in  thr  middle  of  the  nighl  and  should  sing  psalmody 
(i|/a>.;AW'5ix)  and  spiritual  (TTV£U[jLaTiKo'?)  songs  (w'^/))  '  until  the  light  dawn. 
And   he  bade  them   morcover  one  and  all  that  they  should  pray  each  one 

1.  Cf.  Ispli..  V,  10. 


[41]  TIIK  Ulf-:  nV  ABBA  .lOllN  KIIAMK.  353 

«AK     ^AETit^    ntKfAvt     «Auo^rrt     tßyo^s     *±)A«»rtr»tA 
A^A-rtAcioc   Ac^^on«^   tßiOTs   Ö^?^M    tHAc^jii'Ji^ni    onrnToi  UM'. 

V^tnonr^A^t    «Ät^H   E^OnOA^i  ACJOTA^CA^rt^    ftriEt-^J^H^^ 
E^^OTEfOrtOUA^S«     U^^Art     JjinEVmJUT     A^&kA     Ä^ATIA- 

c^oc  V^Ertn^Tunoc  fi^E  T\sr  rtA^^onr  ftAr^oc  onro^  ce^^^ 
UTiEc-jCTA^CA^n?    «JjAEV^O'rn    E^oonr    «E^ooir   E'^Cuo'r 


apart.     And  by  tliese  (rules)   and  some  otliers  also  the  wliicli  he  delivered 

untu  tliem  '  lie  caused  tliem  all  to  wax  liot  in  godly  zeal.  ♦i'ui.ii2v° 

It  is  told  also  concerning  our  holy  father  that  while  yet  (et'.)  he  stood 
singing  ('ly.\\u•^)  with  the  brethren  by  night,  our  father  Abba  Athauasius 
flie  apostolic  (ztvottoIwöc)  appeared  unto  him  and  said  unto  hini  :  «  Peace 
(=;pT,v/i)  be  unto  thee,  thou  good  and  faithful  servant  of  God.  Peace  (sif/iV/-,) 
unto  all  thy  children  and  unto  them  that  obey  thy  laws  (vöjxo;).  The  sweet 
smell  of  thy  prayers  (Tupoceu-^vi )  hath  mounted  up  into  tiie  presenee  of  God, 
as  a  remembrance  for  thee  for  ever,  and  thy  name  shall  endure  to  all  gene- 
rations  (ysvez)  ».  And  ßi)  when  our  father  Abba  Athanasius  had  said  these 
things  unto  him  '  he  was  hidden  from  him.  Thereforc  (ojv)  was  the  holy  *foi.ii:ir> 
man  glad  and  he  commandcd  bis  children  that  they  should  name  (övojAx^stv) 
the  name  of  our  father  Abba  Athanasius  in  the  hymn  (ui^-vo;)  of  the  Three 
Holy  (äY'°?)  Children;  and  they  do  his  bidding  even  unto  this  day,  to  the 
glory  of  God. 

Now  (8i)  the  first  of  his  children  he  made  of  the  order  (tz;'.?)  of  disciples 


'fol.  113  V 


354  THE  LIFE  OF  ABBA  JOHN  KHAME.  [42] 

Ko^^onr^oc   rttunAsu^i    th^v^Xk'J"«    rt^J^^rs    «euvias<juii 
AUTJ^ns    rttuTiA^'Aii    rtui^rs    nx\    tiAnrtfut^^E    V)A- 

^ujoT     *     'X;tA'Trtfr\EÜYi«jA       üm^uoT       ftit      rtiviuA 

TITIOTKA^OfTJLJUA  TUCA'X:?    «AAJ±)Ai    EYl^^OTO 

UtriErtCAUAs    'h.t    ort    ata^jas    ^    üntn^uAi    e^ota^ 

oirui«ij     EiA«-jA?%H\     ^s'ÄtrtTJS^nrc^ACiH^ion     Ac-jt^^wnc 
E'Y^^^^ö?^    E^JOTA^i   At^j^ujTn    u'Äto'riJCio'r   fint   Tide 

ETAmei^fSA  fi'ÄETiEnsujT  tiJonrA&k  At^-^  ^^'^  '^^'Y 

1.  Read?  auoh?. 


(jj-ocÖYiT^'?)  unto  him,  and  tliese  are  their  names  :  our  father  Shenouti'  the 
completion  of  tlie  collectiug  together  of  this  congregation ;  and  my  father" 
Papa  Mark,  Iiis  successor  ((^lä^o/o;)  after  him,  and  my  father  Coluthus,  and 
my  father  the  deacon  (5t3t/.ovo?)  George,  and  my  father  Anthony,  and  my 
♦fol.  113 v°.  father  George,  of  whom  is  born  witness  *  that  they  were  worthy  of  the 
grace  of  the  holy  Spirit  (ivv.).  And  if  one  should  begin  lo  teil  the  fulness 
of  their  good  deeds  (/.aTo'pOwpLa) ,  the  discourse  would  increase  greatly. 

And  (Äs)  moreover  after  these  things  they  laid  hold  of  (?)  our  holy  father, 
and  consecrated  (^^sipoTovsiv)  him  priest  (lupeirS'JTspo;)  against  (Tvapa)  his  will. 
When  he  was  standing  hefore  the  sanctuary  (6u'7i7.'jT-/)'piov)  and  hegan  the 
holy  Anaphora,  a  glory  of  the  Lord  canic  iipou  ihe  allar,  as  it  were  a  fire. 
And  when  our  holy  father  saw  this  sight  (O£top;a),  ho  glorilied  God. 

And  (Se)  after  these  thiugs  our  holy  father  was  told  by  the  angel  (ayy.) 
that  staved  by  him  that  he  should  go  unto  iho  parts  of  Southern  (Egypt), 

1.  Jolin's  successor,  Shenouti,  appears  to  be  namod  in  a  ralojjlion  dated  A.D.  (US 
(Zoega,  p.  45).  (E-W.).  —  2.  Cf.  p.  23,  note. 


[MI  THE  LII'E  Ol'  AMBA  JOHN  KHAME.  "  355 

ATiJA^UEi  E&k02\  ^^itnrvdc  tOT"2^tXKortsX  \c  "^^  \\ns- 

^Eus    üuocj    nti^E'^&iOHiJ?^    n*iE    ^-^    onro^    .s^c^'Xi^us 

T\o>»HT\j^    EiAc^-a^i^o'T  *  V)EnTi^uA    EiEUU^nr    E^A'rr^AT'lul  ii,v 
'K^   n'2S:Erts^ujiu^   fiiE   tisua   eieuu^it   etiec-ja^ehh    ats 

CEUo-v^  E^^Art  üv\^^or\oc  EIEUUA'T  '2S:ET1ATTA  ^«^au- 
rtHC  3QAUE  u^AEV^onrrt  E^oo'ir  «E^oonr  yiEt^uA^HiHC 
2i.E  ^"^c  ^Et^cu^TEU  ficAriEt^s'^i  «A^o^\  t?^^  ^^"^trt- 
riEc^dj^T^AT'^s  riE^oonr  «s^Ert  EnATtETt^tuT  ^snoir  V^eh^- 
UAfwc    Ec^o^\    E^^n«^    V^ErinsuA    eiatiec^^uit    u^e    riA^-j 


tbr  tlie  salvatiou  of  other  *  multitudes  of  souls  (J/.)  together,  after  the  manner  *iiii.ii'£r. 
of  our  father  Abba  John  and  our  father  Abba  Pishoi,  the  great  lights  (9(0- 
cT-zfp).  And  (Si)  our  holy  father  called  unto  one  of  his  children,  namely  our 
father  Shcnouti,  his  successor  (ÄiaSo;(^o;)  after  him,  and  said.unto  him  : 
«  My  son,  I  am  called  of  the  Lord  to  a  ministry  (Siaiiovta).  Lo,  I  entrust  to 
thee  the  brethren,  do  thou  stand  in  this  place  and  direct  the  brethren  until 
I  return  unto  th^e  by  the  will  of  God  ».  And  (Se)  by  the  grace  of  God  he 
departed  unto  Southern  (Egypt),  the  help  (ßoröei«)  of  God  guiding  him,  and 
he  found  a  topos  and  dwelt  tlierein.  O  who  can  recount  the  austerities  (-o/.--- 
Teiz)  tiiat  he  practised  *  thore?  And  (Si)  when  the  men  of  that  place 'i^iiiw-. 
saw  his  virtues  (ipsT/i),  there  canie  multitudes  unto  him  and  became  children 
unto  him,  and  the  name  ofthat  topos  is  called  Papa  John  Khame'  even  unto 
this  day.  But  (^i)  his  disciple  (jaxO/itvi?),  being  (ws)  obedient  unto  his  father, 
stood  upon  his  feet  all  the  days  that  our  father  passed  in  Southern  (Egypt), 
Standing  in  the  place  wherein  our  father  left   him  when  he  departed  from 


356  THE  LIFE  OF  ABBA  JOIIX  KIIAME.  [44] 

Un^UA       njJJ'XiTI^       ^uJC'ii.t        fi'ltc^ujA^^t       Vl'2^EV\t«^C<J"UA 

u^fM*^  vionrcTTT^oc  ovo^  ArticnHO'T  "^^o  t^o^  •x:eu- 
*roi.iiM .  T^tc^^tjjLC»    Tio'rKO'r'2^^    rint<-jjjnoyi    *    üuocjj    u.r\E«-j^ujiT 

ü^^H'Y    ÜTten^uj-j     E^oTA&k     A&k&iA     ^u^ArtriMC     hake 
V:)EnTTX;m^^EATTA   TiA^rtonrin    2S:oc    rtA«^    '2S:eo^s    nws 

filACE      Uuaonr      OirO^      Af-^E^TluJ&iUj      At^^»JUi?%      ETASUJCV) 

^H^t^  E'rcoTV  rinEc^{  ftiE«^2^Eucj  e«^o^s  e^ ah^^  V^Ertn^uA 

E^^rtA^'Y     'Ü^^'^A^W^MC     AC^O'T'Xi^Tt     ÜT\^ArrEriOC    a<^a- 
AC^Enc^    E^^^HT     )3ET1'\'ÄOU     f^^E     ^^     A«^^AUOf^     E^ßiE- 

1.  A  altered  l'roiii  o. 


Iiim,  showing  oudurauce  ('jurcifxs've'.v)  and  directiiig  tlie  house,  so  tliat  (wirre)  his 
body  ((7(ü[;,a)  swelled'   like  unto  a  pillar  ((ttCXo;)  and  the  brethren  besought 

♦rui.iiör.  him  lliat  he  would  sit  a  little  and  rest  *  himself.  (But)  he  eonsented  not 
and  the  brethren  set  some  stones  about  him,  and  he  remained  standing 
in  great  obedience;  even  as  cur  holy  l'ather,  Abba  John  Pake",  wiien 
Apa  Papbnouthius  said  unto  him  :  «  Wait  thou  I'or  me  thal  I  may  drink 
water  »,  and  forgot  him,  and  departed  unto  the  harvest  and  left  Abba 
John  Standing,  so  that  he  passed  the  wiiole  summer  through;  and  lie  camo 
and  found  iiim  standing  in  the  pbice  where  ho  had  said  unto  Iiini  :  «  Wait 
thou  I'or  lue  ».  But  (Si)  when  the  Lord  saw  the  l'ailh  of  the  disciple  ((y.xO-/;- 
Tr,i),  he  sent  the  angel  (äyy.)  and  hc  took  the  band  <if  our  holv  falber  Abba 
John  and  brought  iiim  to  Sliiiiet,  by  the  miglit  of  CkkI '.      Ile  tobl  iiini  concer- 

♦loi.u.Tv».  ning  iiis  disciple  ([j.xO-/it-/i?)  *  and  he  told  him  also,  saying  :  «  The  day  drawetli 

1.  Cf.  Aeg.  Zcilschr.,  187(1,  44.  —  2.  See  Quibell  and  Thompson,  Excav.  at  Sak- 
kara,  n""  27  and  22C.  Ile  was  clearly  an  Upper  Egyplian  saint.  Except  here,  lie  is 
always  Jolin  »nAKE.  M'  Evelyn-White  suggests  tliat  lic  may  be  the  Jolin  of  the  Hist. 
Monach.,  chii.  xv,  xvi.  —  3.  /.  e.  by  supernalural  means. 


[451  IHK  IJFR  OF  ABBA  JOIIN  KIIAMK.  357 

Vyscs  'ivi^üt^  o-ro^  vtitKÜnort  üuük  "K^yitoc  yiturt« 
E^o'TÄ^  ^Hpo'r  CA^o^t^  ''^Mö^^M  ^5iO?%  ^a^oc-^  u-Xle- 
rv?<s^rrEr»oc  eia^-^^  "ke  vi'ÄEn^ouHS  e^ua  ÜYisuAiJViiHC 

o'ro^   Ac^do^   Ey\Ec-jcuiuj^   At^onr'ÄAt    V^Ert-^onrnonr  !h.E 

T\Ec^^'Jui  ETJ^nrEU»  'K.^  u'^s^EnscHMonr  iHfono  Anri^ujov^ 
E^o«^     onro^     Anrdicuonr     E&kO?s     ^tion?^      ÄtviAnruE^ 

UUOC^r\E     EUAWJ'J"    •X^EVlAC^'iJOTl     VI^XIOITTIE     V1*^^E«-^'^rtOU'^  * 
rtEU^Et^'^C^'J"       EYVO'T'^^AS       nTIOnTV^'V;)^«       EITCOTI       OnOO^ 
«At^^^^TlE    ft^AnUH^    UACKHC^C    EtV^OC^    V^ETA^^H    E^^HT\ 

lUviETACAnAS  "Z^E  ort  AC^AriA«^  ünonr^o  t^X^  E'Y'^^ort 
viA<-i  eB\o?%  V)EVinE«^V3»c^  ^H^onr  onro^   Eonro^&LE«^  e^o?\ 

l3EV1V\A^k^OCUOC   E«UE^    ftV^SC^    HEUKnoriT^SnOC    rtEU"lA2%E- 

riuiou   vi^E   ^onrujsu^   taeulvhuovih    E^l^)E^^T\()^c^    «eutih 

CKnrriH  EICAnj^'JUS  rt1«i)E^tCii  VASIECJACKHC^C  rtEUT1E«-JYVO?^H- 


lol.unr, 


iiigh  whorein  tliou  shalt  have  rest  from  all  th}''  labours  and  rightly  ((Jf/caiw?) 
take  thy  res!  with  all  the  saints  ».  Immediately  the  angel  («yy.)  was 
Iiidden  from  him  and  (ßi)  the  righteous  man  came  to  where  the  disciple 
(lixB^T-flc)  was  and  said  unto  him  :  «  Well  done  mdeed,  O  my  obedient  son  ». 
And  he  touched  his  body  (cöiaa)  and  it  was  madc  whole.  And  (Ss)  imme- 
diately \n'  arose,  and  did  obeisance  to  him,  und  his  fatlier  blessed  him. 
And  (^s)  Avlien  all  llic  brethron  knew,  they  gathered  unto  him  and  received 
blessing  from  him,  for  they  loved  him  greatly,  for  he  was  to  them  *  both  *ioi.ii(;r, 
an  encourager  and  a  teacher  for  the  salvation  of  their  souls  (ij/.)-  And  iu- 
perfornied  many  severe  exercises  ( i'w.r,(7'.;)  in  secret. 

And  (Bi)  further,  after  these  f  hings,  it  pleased  the  king  Christ  to  give  him 
rest  from  all  his  labours  and  to  translate  him  from  out  this  world  (xocp?), 
füll  of  sulTcring  and  dangers  (/.ivSuvo;)  and  wretchedness  (TaXa'.irwptx),  and  to 
bring  him  agaiii  t<i  the  heavonly  Jerusalem  and  the  resting-places  of  light 


'riii.ii6v°. 


358  TUE  LIFE  OF  ABBA  JOHN  KIIAME.  [46] 

cuoirnE  Indc  o'ro^  n^nr^o'rHO'rT  tfoc^nt  ri'ÄtUEc^«ijH^s 

^^VilEVt  E^AT1Af;^UiU  O'T'ii.E  UTTEf  ^^C^ö'^^^  Uuaitri 
UApEC^^E^iJ^HnOT  f1•2^ETIE^En^'Jußl  ft!S^'2S;  SIAS  "ZvE  E^AC-J- 
2SO^O'r  rtUJOT  A«-Jt^AS  «^^Et^&lA?^  EHJiJtJUS  At^riAio  E«s;;)ro^- 

oc  E^An^s  ficjut^  EnoE^^ofsrt  VDErtonrCHo'r  rtEUO'irns'Aj'Y 
fi;Xua^oc     «ArrET^oc      rtEU^ATA;)(^»ju^oc     fiiE     rts^i^sscEOC 

EIA'TJiJ'JJTTS    ^Sn«±)AC-JE    «AS     ETACJj;)(;0^   EVSOnrCUOT   EC^JAJOVS 

♦lol.iiTi  .  2^t     V^ESIOnr^E^sHT^     *     SIEUOir^A^S      SITE     TSSTSSIA     E^OITA^ 

Ac^onruisi   sif^^t^  ^H'l   UTisnriA   esiesi'äs'SS^   ündc   onoo^ 


and  the  raansions  (pvvi)  on  high  and  the  tabernacles  (tx-yiv/,)  above,  in  exchange 
for  his  exercises  (äW/üri;)  and  his  austerities  {■Ko'Xirsia.),  and  to  give  him  eternal 

♦loi  iii;v.  life  jn  the  land  ot'  the  living.  And  the  Lord  visited  him  with  a  little  *  fever 
and  as  he  lay  he  blessed  the  Lord.  And  all  his  childreu  were  gathered 
unto  him  and  they  said  unto  him  :  n  Our  father,  speak  a  word  unto  us  ». 
And  (^e)  he  said  unto  them  '  :  «  Do  not  hold  disputations  regarding  heresies 
(aipsai;),  neither  (o'j^e)  go  in  to  a  house  with  women,  nor  (o'J^e)  put  your  trust 
in  rulers  (apywv),  nor  (oüSs)  get  for  yourselvcs  substance  ('jIt,);  (but)  let  your 
handiwork  sulhcc  you  ».  And  (Si)  when  he  liad  said  tliese  things  unto 
them,  Iie  lifted  up  his  eyes  and  saw  the  companies  (^opo?)  that  had  como 
for  him,  clothed  in  («popai'v)  glory,  and  a  grcat  Company  (y.)  of  angels  {x^y.) 
and  companies  (y_.)  of  the  righteous  (r^axto?)  that  dwell    in  the  dcseri,  after 

*roi.ii7r.  whose  example  he  had  striven.  And  (Se)  being  in  tlie  joy  *  and  the  gladness 
of  the  Holy  Spirit  (t:v.),  he  opened  his  mouth  and  yicldcd  up  his  spirit  (ttv.) 


1.  The  following  apophthegms  are  extant  also  in  Greek  and  attributcd  to  Ihis  sanie 
Saint,  there  called  'A66ä  Xo)|xai  (or  Xaijioif)  thougli  it  seems  more  probable  Ihat  their 
author  was  some  earher  namesake,  from  wliom  the  sayings  were  borrowod. 

'EXeyov  TTEol  toü  dßSä  Xwfjiai  oti  [/eXXwv  TeXeuTav  ünt  tot?  uioi;  «ütou  fx^  oixYiffTjxe  [iExi  alpETixwv, 
(tYlSJ  c/^te  yvuioiv  (i£Ta  ap/övtwv,  uriSs  latuiatxv  otl  /eipE?  ufiiöv  ^Tr),oj|ji£'vai  tl;  to  (juvaysiv,  äXX  eotw- 
ooiv  [xäXXov  »)itXu)HEv«i  si?  TO  oiodvai  (Migne,  P.  G.,  LXV,  436j.     (E-W.)- 


lol.llTv", 


[47J  TUE  LIFE  OF  ABBA  JOIIN  KIIAME.  359 

THEnuj^\ou     nEurt^ETiJ^^Tsort     e"i()ocs     At^()SK?^w^o^tou^J^ 

fllSUH     E<^«JJE«iJ     fic^OS     nOTCJt   '     E^O?^    JÜ^^W^     UTtSJ^^'JU- 

UA"iJ^    Anrt^At    üuoc^    E'rE^^\;J^2^^^^    ^^i^h    uuo?^  jiJA«- 

lOnnO^wt^     CJ^TlESE&iT     fi'^EKK2\HCSA     rtHE    nEUS'JUI    EiJOnrj^ßi 

rtovKAnA^ACic  CArvECHT  urttKA^t  ^'^y^A.^  ftV^Ync  j<t- 

nj^t^ujoY^  u^oH^^ArtE  ftonrort  rn^En  e^«a^?\M?\  ftV^m«^ 
KA1A  onrrtA^'Y  ^^t^ooir  2^e  E"^Ac-JU^or^  uuiof-j  viV^mcj 
rtQSEntrtnj^nAr^oc    Ei^onr^ßi    fisuai    ^uji^rtrtvjcrvE    cohtke 

UTlSAßiOT  ^OtAK  E^ECUOT  ^  E^OOTABi  JiJ'Jun^  UEUJ^Vl 
XUHH    nE<^JiJH^»    2i.E    «J^fE^'Y    'SEJJjnAi    t^?"^    E'2S:'JUO'Y^nE 

1.  Read  E«^»yE»yc«oi.  —  2.  Kuad  netjcuov. 


into  the  liaiids  of  tlic  Lord  aiid  liis  souI  (<\i.)  was  fakcn  up  to  lieaveii  by  ihc 
angels  (ä^yOthat  liad  corae  for  him.  And  he  received  of  the  Lord  the  prizes 
(ßpaSsiov)  and  the (sTTioptov) '  and  the  high  rewards  (eTCa,6>.ov)  and  he  re- 
ceived the  inheritance  (•/.'XYipovoy.ix)  of  all  the  saints. 

Fortlnvith  his  holy  body  {nütaa.)  was  enshrouded  with  great  honour  (Tip) 
wliilst  it  dispersed  sweet  odours  like  unto  spices  (apojy.a.) ;  and  they  bore  him, 
singing  (({^aX'Xsiv)  before  him,  until  they  brought  him  unto  the  east  of  the 
church  {i-A-Al-nnia)  of  our  holy  father,  the  hegumen  (-/lyoüfAsvo;),  Abba  John  -. 
And  they  made  for  him  a  vault  (xaTagaci?)  beneath  the  ground  and  laid  him 
therein;  and  '  over  it  they  built  a  notable  monument  (p^i^a)  und  he  was  ♦foi.i77v°. 
for  a  help  (ßov;6£ia)  unto  everyone  that  should  pray  therein  with  (xaTz)  failh. 
And  (5i)  tlie  day  whercin  went  to  rest  our  Iioly  and  all-saintly  (TCavzY'.'j;) 
father  John  was  the  25'"  day  of  the  month  Kiioiak.     May  (his)  holy  blessing 

1.  An  unidenlified  word.  —  2.  This  is  John  Colobus,  commonly  styled  ilegumen; 
not  to  be  confounded  with  the  7"'  ccnt.  John,  Hegumen  of  Scetis.     (E.  W.)- 


'ful.  llSi- 


'foMlsr 


360  THE  LIFE  OF  ABBA  JOHN  KHAME.  [48] 

EcjnEUUJonr  ^aetxe^ 

Lacuiia   of  8  folios.  ->, 

*  Onro^  At^cV^vn«^  fiKECon  V)ErtTT2sm^f tvj^y\v\j^  e^- 
onrA^i  f  E^V"^  £25;»^"^^  ort  n^s  ue«  vie^qsluj  ftuu^onr  e^- 
ßiEnw  EiEf^ms^^Erm  l^ErtO'rrn'^UM  «j^i^uji  fv^wi 
Enros  fiA^nA^'Y  ErtH  EiErt'Ä'J"  üuujioir  Eij&vEvv&kioc  ürtEn- 

fiKO^E     CEnj^jjyu-int     V^AircA^onr?     ü&iat^aau     hcj^^ac 
finH   ETÄUJi   ujüLOC   E'Y'^^^'^^^    •ÄEO'ruE^no'rTSinE    onnos 

1.  Wrilten  tlius  witli  n  here  only.  —  2.  Read?  nas.AJO. 


be  with  US,  Amen.  And  (Se)  God  poured  out  mercy  upon  his  children  and 
they  began  to  increase  and  multiply  and  great  blessing  was  on  their  minis- 
tration  (Staxovia)  and  great  security  and  uprightness  in  their  holy  Community 
(äyt'x  y.o'yoi-jlx),  througli  the  prayers  (eü/-/i)  of  our  holy  father  Ablia  John  Khame 
and  the  mercy  of  God  shall  not  cease  to  be  with  them  for  ever. 

[8    füll,    »lissiiu/  '.] 


*  And  he  wrote  it  oiice  more  according  as  the  Holy  Spirit  (ivv.)  came  upon 
him  again.  Now  {y.i•^)  these  things  I  have  said  concerning  them  that  gain- 
say  (ävTi'Xe'ysiv)  with  unconvinced  opinion  (yvciu-/;),  believing  not  those  things 
which  we  teil  of  the  lifo  (ßiV)  of  our  father  Abba  .lohn  Khame.  Hut  (illx) 
woe  to  such  as  these,  for  they  sliuU  perish  in  their  gainsaying  (ivT-.'XoYtx), 
Oven  as  Korah;  they  shall  b(!  under  the  curse  of  Balaani.  Isaiah  tlie  prophet 
(upocpTiT-/)'?)  tellcth  of  tJK'ir  shame  (?),  saying-  :  «  'Woc  iiiiUi  ihcm  ihat  say  of 

1.  Fol.  117  is  tlic  last  ofquire  2^  (Aj ;  fol.  118  Ihe  lirst  of  quirc  c  (ü).  —  2.  6/.  is.,  v,20. 


[W]  IHK  1.11- 1-;  Ol-    AlJliA  JOHN    KIlA.Mi:.  ÜOl 

fiviH    tT2S;uj    uuoc   Eyimnn«jum\   'Ätoir;)(^AKmE   onro^    unw 

ftn^.^KO'T'JS?  tOVIA^^      E^O\      CE^HOf-J^\     HAt^     VtlO'TtJJy- «lul.  iisv. 

cujitu  on  ^  ^]pH  EiE^Avi"n?%Erm  ^mA  uia^ujt  üyiek- 

^HT     E^O^    V:)Enn»r^A^]pH     EÖOTA^    ETli'ZvVl     OTW     nSCI^C 

EOOnrAßi  AT^On«^  VtEUmU^AnO  YITE  T^2)C^  vi'ÄETAmT'i^A^ 
VIAnOUOC  AT'2^EUE0V1Onr'Ä  ETEC^AriACTACSC  ULEUtnCAT 
fi^OUrVt   At^OnOOn^t^  ePiOTs   ft-^^EKT^SAKOC   ^»^EH^^^OTA^- 

CA^rt^    urto-r^o   K^CTArtTmoc    at^e    viEuiiKA^t    smo^ 

E^O?%  JoEUTIEt^uJOnr  EWO-TA^  «A^  UET1  E^'iSvJU  Üuuucr  ^ 
TIAUEVI^A^Y    ^^^'^    ftHETEVIVIA^'Y    'X;Eh)Ert^O'rujiuj   *    Ü^-^ -toi  1 1  .r. 

ArtcV)As    nt"iE^i    vio-TKonr-x:»    üue^oc    e^o?^    VDEnvt&k^oc 

ÜT^EnUAKA^SOC    VltUAT    ETH-Z^^H    OnTH    O'TOn    J^'X:03ÜL    ft^U-i^ 

1.  Read  cKAtt2i.A?^AV;ni. 


trulh  ihal  it  is  falseliood,  woe  imto  tliem  tliat  sa\'  ul'  tlie  liglit  tliat  it  is 
«larkness.  woe  uiito  tlieni  tliat  say  of  thal  wliich  is  sweet  that  it  is  ijitter  ». 
Our  Saviour  saitli  '  :  «  If  one  cause  to  stumble  ((j/.av5a.Xi"(£iv)  one  of  these 
little  ones  '  that  believe  on  me,  it  were  good  for  liim  that  a  mill-stone  [ij/An:)  »foi.  iisv- 
Nvcrc  hanged  about  Iiis  body  and  tliat  he  weie  drowned  in  the  sca  » ;  and  : 
«  W  oe  to  that  man  tlirougli  wliom  the  occasion  of  stuml)ling  (^y-av^alov ) 
cometli  ».  llear  again,  0  thou  that  gainsayeth  {iv-OJyny),  that  (iva)  I  may 
convincc  thy  heart  through  the  holy  Scripturcs  (ypaip-/)).  For  seeing  that 
(£TC£iS-fl  oOv)  the  lawless  (i'vop;)  Jews  hid  the  holy  Gross  (sTaupo;)  and  the 
tomlt  of  Christ  and  spake  falsehood  concerning  his  resurrection  (äva^raci;), 
alter  300  years  Cyriacus  revealed  it  by  command  of  the  King  Constantine  " 
(and)  lieaven  and  carth  were  filied  witli  its  holy  glory.  Now  ([^iv)  these 
things  1  relate,  0  my  beloved,  that  yc  may  believe.  For  by  the  will  '  of  God  Toi.  iifli" 
we  have  written  unto  you  a  small  portion  (jAepo?)  from  the  Life  (ßio;)  of  our 
blessed  (jx-ax.)  father.     Seeing  therefore  [kTzvM  o'Jv)  that  they  that  believe  have 

1.  Mt..  XVIII,  6,  7.  —  2.    V.  Guidi  in  HOC,  l'.iO'.,  310. 

PATR.   OR.   —  T.    XIV.   —   F.    L'.  94 


'fnl.  II 


'lul.  llilV 


302  THE  LIFE  OF  ABBA  JOHN  KHA:^H:.  [50] 

U'^OTuami    üni^o^    onr-^E    uuovi    «jj-x^ou    nTto-r&kAK? 

X^^  tc;X"  ^»'2S:tuo'Tnujiox  kaia  tica-xis  uTidc  o'ro^ 
V)trtcj7Ai  itrirtA^-Y  'j^tuuort  jy'X:ou  vi^t^^t  fiAmtKiu- 
tvtoc     •X:tu'Äou     fi^vjuY\     ü^&k^oc     untniuaT    e^otaEi 

''^°  A^&kA      ^»-UAnrtHC      ^AUt     '     ^A\      EIAnOE^Utö^E       UUO^-J 

riArt  vt'2S^E^AUi^EO^o^oc  ^i'^oinErt^onno'r  EnrcoT\  Anon 
^u-»u    Avt^suj^uj    3Liuo<^    EnrCuonr    u<l\7^avi    ü^-^    t'v^E^- 

^UETt      nEVAE^      UT\En^uan      E^O'ITA^      E'rjJJOX^Onn      HAVt 

^turt  Anort  V^ArtEt^j^w^i  EriEU^  l3EUonnA'X;fo  "XiEUuort 

^H  Elevin  'ÄECEriAEUS  tfO^-^  AY1  E^&iE^Ai  AHEf^H^C 
nCA'X^^      UJAT5ASUA     ATsH^J^'J^C     ^      rtAUEH^A'Y     ATlOnrnOC^ 

uuovi  u^oonr  jbtnnE^c^uE'rf  UTiEvt»ua-i  e^otaPi 
u^^^H-^    firtH    Enonono«^    uuujonr    V^EnwH^Ti    ^c^s^eaot- 

f  AJ^^    lyujYts    U^?%AOC   fJ^ETI^H^t   Un^C?^   53EnTT2S:mü^E'^- 

1.  Read  otoBiüt^oc. 


power  for  all  tliings,  ^^et  (^i)  have  not  llie  luibelievers  a  single  penny  (öSolci;) '. 
But  [illx)  wherefore  say  I  these  things  and  others  also?  Who  can  Jiinder 
tlie  winds  of  heaven,  or  who  can  hide  the  rays  (iurtv)  of  the  sun,  or  wlio 
can  hide  the  light  of  the  moon?  Neither  (oü^s)  can  a  city  he  hid  that  is  set 
upon  a  liill,  according  to  {-/.v-tD  the  saying  of  the  Loid";  and  by  Ihis  we 
helievc  that  no  advcrsary  (ävTtx.si[;.svo;)  lialli  powcM-  lo  liidc  Ihe  Life  (pio;)  of  onr 
■  holy  falher  Ahba  .lohn  Kliame,  *  of  whom  God-clad  (öso^dpo;)  men,  worthy 
of  Irnst.  wilh  one  accord  bare  witness.  And  we  too  have  proclaimed  it,  to 
the  glory  of  Uie  name  of  God,  as  a  rcmeinbrance  for  ever  of  onr  holy  father, 
a  boast  also  to  us,  bis  children,  knowing  surely  that  there  is  nothing  hid 
that  shall  not  br  kiiown''.  Vov  ihis  cause  we  have  begun  to  speak  tiius 
l'ar.  \'erily  (ä.>.r,Oä);),  O  my  beloved,  we  are  gladdoiied  today  in  the  commemo- 
ratioii  of   oiir   holy    falliei',  like   theni   thal   are    gladdeued  with    wino.      If 


.1.  Tills  phrase  (wilh  66oXd;  instead  of  ßöXo?)  occurs  in  Budgc,  Coptic  Apoc,  83,  and 
lUi.  Malt.  52,  apparenlly  as  a  biblical  quolalion.  —  2.  Mt.,  v,  iU.  —  3.  Mt.,  x.  2Ü. 


lol.  1201°. 


lul.liov 


"51  IHK  l.ll'l'.  (>!■    AI'.ÜA  JdllX   KIIAMK.  .%:] 

T\AS^H'^     A^^fAU    U^\?ßitOC    UrttTXtUJT    ^X\^\     lv\QA^A^\AZ 

TJAs^H-Y  ndc  vtACUO-r  Eonrou  u^ßiEVt  e^viac^a^  urv'X;'^u 

U^\7^\OC  UUEVA^'JUI  n^EC^O*^«^  eV^OIT^^  ETIE^H^  V:)EV\OT- 
VIA^^Y  "tU^\7H  E^rtACJU^EU  E^O?^  EY^^-KH  A«  TS^E^^r^^^J^^ 
EHETE^IArAVtH    ^    ^^AUESI^A^^    T\^?%AOC    ÜUAniOnr-Y    tr\E^- 

UEö^E     rtvAjnEu     V^Ert^AnAvio^^^Esc    eiteti^ot    -äeIdeu- 

^EO^O^OC       n-t<JUT       joEnTiAtCHOir       ^AS       E^^EC^^u^n^ 

T1AU  rico?NCE?%  uvtEc^;X''^M  ^Mö""  vt-iSLEc^-Y  V^AnmEm 
A^?sA     ^f^^C^^    ^s7S:E^A'^?Nnr2/;rtsA     nuo-r&i     AHEt^AK^m 


thci'i"  was  joy  for  the  people  (T-ao?)  of  thc  childrcu  of  Israel  wliiiii  tliu  aik 
(y.'.gwTo;)  returned  unto  tliem  from  out  the  land  of  thc  gentiles  (äXVJoü'Xo;),  then 
how  great  indeod  (y.y.>.Xov)  is  our  joy  in  thc  finding  of  the  Life  (ß;o;)  *  of  our  ♦foi.iinr 
holy  falhcr!  If  the  aik  (/.i^wto;)  Struck  the  gentiles  (ino9tjlo;)  and  Dagoii 
tlicir  god  ',  even  so  did  the  namc  of  thc  Life  ([ii'oc)  of  our  falhcr  strike  Satan 
and  his  wicked  (Ttov/ipo;)  demons  (f^aw-wv),  If  the  Lord  blessed  the  house  of 
Aminadab  by  the  bringing  in  of  llie  ark  (xio.)  unto  his  house  "',  even  so  shall 
the  Lord  bless  everyone  that  shall  write  the  book  of  the  Life  (ß'o;)  of  our  father 
and  bring  it  in  unto  his  iiouse  in  faitli,  and  htm  that  shall  hcar  it.  Sceiug 
that  iir.ii^v,)  we  have  said  sulTicient  unto  your  benevolcnce  (äyar-fl),  O  niy 
beloved,  ve  God-loving  people  Om;).  bearing  witness  unto  you  with  faithfui 
proofs  (ä^TÖSci;^;),  that  by  the  will  of  God  he  revealed  unto  us  the  Life  (ßto;) 
of  our  God-clad  (6eo(fopo;)  '  father  at  tliis  preseut  linie,  that  it  miglil  hc  fornul.  i20v" 
a  comfort  unto  us.  God  hath  not  left  it  hiddcu  under  the  bushel,  but  rather 
(iXlz)  hath  set  it  upon  thc  golden  candle-stick  (l-j'/y'-y.)  and  its  rays  (i/.Tiv)  of 
liglit  havc  reached  unto  thc  uttermost  ends  of  all  the  earth. 

1.  (y.  I  Silin.,  V,  :].  —  2.  /b.,  \ii,  1. 


'£01.1211' 


364  TUE  LIFE  OK  ABBA  JOHN  KHAME.  [52] 

C^AAntu    ort    ftTA'Xiui   E^ujTtri    üwj^»v:E^ujißi    fi^^H^s 
UTttnsuji    E^onoA^    "ÄEAC^ujns    V:)ErtT\CHOir    urssvis^'Y 

^S'ÄtrtTVKA^?     IHfCJ     E^Bitrti^KO     ETAAt^J^OTl      ^'Y^iS^UJiOT'Y 

EV)onru  f\'2S:E^AviEn^&ionr?\oc  fif«juui  oto^  ^nrt^^  fionr- 
ijuAonnc  E«fonr^iUJA^c  t'YKor-nujvnA  vtit  Titrts'JUT 
t^o'Tj^&L  fict^o?^c  EHAnodt  Tiujonr  rt^ArtuoTKs  avia- 
^uionr  E^Aionr  ewsco^i  •ÄErtionr^ua^^  ey\echt  onro^ 
fiioirV^uATE^  nniV:)E?%?%o^  fi^o'ruiuji^  ÜT\tuA  e^ohoa^  CH 
•^vn^-^  n^^H^^  ETAc^«^r\i  unm^nr  EiEuu^nr  CA^o^- 
onr  Anronr^xirt^  e^o?^  n'ÄE^Artn^ji)'^  «j^f ak»jliu  rt^^C^j^UE 
Eiro?  ^Ö^'Y  jbt^^onrcuoT  ait^  UY\o'ro'ro^  ^^?w^ 
E'2Sujo'r  EnronrujjA)  eujiuk  üuujionr  CAioionr  j^nrE^^O'Y 
Axs  ETiECHi  fi;)(^uj?sEU  E&vO?%  V)ErinsjüLA  ETEUU^nr  onoo^ 
Anrj^E  U'-'-ioir  E^ArtKEUvi«^  uu»J"ii  fiiE  n^co^i  ATrtJ^nr 

ETH'Zv^AKU^n     E'vdoTS:^     ficwaonr    CAHO^OT     A^TEUi     'X:Eonr- 


llear  further  and  I  sliall  teil  von  of  tliis  other  wonder  wliercol"  \ve  arc 
told,  that  was  donc  alter  tlie  dcatli  of  our  holy  father.  It  hcfell  in  the 
tim(>  of  the  great  famine  that  was  in  the  öSS'"*  year  of  the  Holy  Martyrs 
(äyio;  jAaoT'jpo;) ' ,  that  there  Avas  great  afiliction  (6>,':(j/i;)  over  all  the  land  be- 
cause  of  the  hunger  that  prevailed.  And  some  treacherons  (ä-ioouXo;)  nien 
gathered  together  and  made  a  band,  that  they  sliould  break  into  the  coni- 
'lui.iji  r".  '  munity  (/ioivtiivb.)  of  our  holv  father  and  despoii  il.  And  having  taken 
ladders,  tiiey  set  them  up  against  the  wall,  tiiat  they  niight  descend  and 
slay  the  cid  men  and  despoil  the  sanctuary.  Ü,  the  great  wonder  that 
then  befell!  Suddenly  there  appearcd  great  black-  serpents  (Spa'zwv;,  fcarful 
in  their  form,  and  rushcd  upon  thcm,  wishing  fo  devour  ihem.  And  ini- 
mrdiately  they  were  afraid  and  carae  down  quickly  from  thence  and  betook 
them  to  many  other  places  of  the  wall  and  they  saw  the  serpents  (Äpäjcwv) 
pursuing  aflcr  them.      Immcdiately  they  knrw  llial   il  was  a  power  of  God 

1.  y.  f.  A.  D.  DUO.  —  2.  See  Intruduetiün. 


[531  TlIK  LIFE  OV  AUBA  .lolIX  KIIAMK.  3(55 

o-vj^^  uj^^s5!  t-rCuonr  u^^^^n  UTitrisuji  e^joT^ei  t^ßi^Y- 

Vi-^UE^UMS    A-TE^UE^fE    Vt^TI    fJTS^E^AVIUHU^    E^O?^    fiJDm- 

ot^  Aco-von^c  '  E^'JLAO'r  vi^o  ov^^e^o  onoo^  viiect3.u- 
uiO'T  E^^vtru^i'Y  uunrcivj^soyi  fi^onro  !h.E  taevisuji 
jyEnox'^  ^J^s   E^AtJJ^«Ju^^^  uono'^^^A'^o;)(oc  JüLY\Ertu3.KAf- 

l.   Kead':'  •JS.EACOTOttgc. 


lol.l-jfr». 


Mul.lilV 


ihal  \vat(hed  ovor  them'  and  tliey  departed  *  in  fear.  And  when  thoy 
arose  in  Uh-  laorning  they  came  to  the  monastery  (pvacT-np'.ov)  and  told  thc 
brethren  tliose  things  they  liad  af  tempted  to  do  and  those  that  they  had  seen ; 
and  they  estahlishedapeacc  (Eip-zivr,)  with  them  for  ever.  And  (^s)  the  bre- 
thren. when  tliey  heard  these  things,  gave  thanks  to  God,  who  had  saved 
them  tVom  this  bitter  dcalh.  This  gift  (Swpsa)  was  theirs  through  the 
mcdiation  {TZfiaSiix}  of  the  holy  Theotokos  Mary,  to  the  glory  of  the  name 
of  üur  holy  father,  because  of  the  covenant  (S-.y.O-fl/.r,)  that  she  had  established 
with  liini.  saying  :  «  I  will  be  with  thy  children  and  will  save  them  for  thy 
sake  unto  thc  cnd  (cuvTslsia)  j) ;  and  this  she  fullilled  unto  him  in  deed  and  in 
Word  *  of  truth.  And  many  among  them  hear  witness  unto  us  that  she  TuLUir" 
appeared  unto  them  face  to  face  and  told  them  great  mysteries  (pd-r/if.ov),  but 
(Äe)  especiallv  our  father  Shenouti,  he  tiiat  was  a  successor  (SiäÄo-/_oc)  to  cur 
blessed  ((/.«/.. J  father  and  became  ruh'r  (äpy-ziYo?)  over  the  Community  (xowwvia). 


1.  /.  e.  the  monks. 


36G  THE  LIFE  OF  ABBA  JOIIN  KHAME.  [54 

fi^OXO     ETl^'ii.H     3^V\yy^     fi^AVtKEUWJii     ftC^U    t^ßitVISJ^^- 

rtA^ujiu^^  E^os  j^r\  E^^s'X;<Ju  riOTKonr'X:^  üue^oc  fiTE  yiek- 

»iol.lJJv».  fl*-1E   Y\^r\rt<J^    E^OTA^i    AKjy<^TT^    rtuj^H^    U'^'Y    u^^h^ 

SJL^^H'^   yiicAAK    AKrtAir    e^'Y    fi^o    onr^E^o   ü^^m^ 

riAK  ri'X:ET\dc  Ü^fH'^^  VtE^^EU  riEUUAVIACC«  AKrtAIT 
ETIUJO'Y^     JÜL^*^     U^fH'Y     UUUJ'TCHC     AK'YvtOUOC     UTIEK- 

?\AOC    ÜTiEt^^H'Y    A«^iErt^onnv:    vt'is^ETtdc    ri'^iJ'^tio'rvj&k 

Ü^^H'^  «AA^UJ«  AKT^&v^  E'2S:ErtV\EK?sAOC  U^^H-^ 
U<^Sn«EOC  AtJJ^Uiyi^  vy^^OK  n'X:Ey\CA'2^^  UTVdc  U^^H^^ 
fiSE^EULiAC  YV^n^O^VnHC  AKUO^  E^iOTs  V^ErtOTT^riA 
Et^OTA&i    UC^p^H-^    riV1^AT\OC10?sOC  AK^»^US    ^^'2S:Eri'^'Ä0U 

'lüi.i.'or.  ^Mfc   rtiE  '  TttArvn^KvuEOC   '   AK^ujui   ^i'ÄEnrtE'^onruju^ 

1.  Read  AmiKsutnoc. 

Lct  US  content  ourselves  thus  far,  lest  ([jM-Ko-t)  the  iliscourse  increasc 
greatly;  for  (iirsi^-/)')  \ve  have  let't  out  much  on  accouiit  of  those  \vitlioul 
faitli.  Verily  (i>-/)9äj;)  my  whole  time  and  the  remainder  of  niy  ycars  sluiU 
not  sulTice  me,  that  I  may  teil  a  small  portion  (;j.e'fo;)  of  thy  glory,  O  my 
lord  father,  nor  can  my  mind   (voG;)  nor  my  tongue  teil  of  th^v  honour,  O 

♦lui. ijiv.  beloved  of  Christ,  0  thou  well-famed  of  '  ihe  lloly  Spiril  (~v.).  Thou 
wast  the  friend  of  God,  even  as  Abraham;  thou  didst  ofl'cr  thy  body  (cöp-a") 
as  a  sacrifice  (Oudia)  unto  liim,  even  as  Isaac;  thou  wast  wise  as  Joseph, 
the  Lord  gave  thee  a  lot  ([ji.epo;)  like  unto  Ephraim  and  Manasseh ;  thou  didst 
behold  the  glory  of  God,  even  as  Moses;  thou  didst  make  laws  (v6;;.o;)  for 
thy  people  (Xocd?)  like  unto  him;  the  Lord  entrusted  thee  with  the  priesthood. 
even  asAaron;  thou  didst  pray  hir  thy  people  Asco;)  like  unto  Phinehas;  tho 
word  of  the  Lord  came  unto  thee,  even  as  Jercmiah  the  prophet  (ivfO(pr,Tr,;); 
thou  wast  lilled  with  the  Iloly  Spirit  (tcv.),  like  unto  the  apostles  (ä-d(;To).o;) ; 

*iol.i2;ir'.  thou  didst  trample  on  all  tho  power  ol' *  the  cncmy  (ivTi/.e'|i.jvo;'),  thou  didst 


fol.I2:iv°. 


[55]  IUI'    I.IFF.  "1'  AHliA  .li»ll.\   KIIA.MI..  307 

T1AU0C      n3^S      l^0\      VtOnoUHJJJ      nCUOT       V1A\      ET^t^E^^A?^. 
«16   nmvÜA    E^O'^A^i    EijßiETlEVCIOnrßvO    KE    rJ.^    AVnOT^iO 

finEKE     vtECUECsc     onro^     A^^»^r\s     ekeh^ot     Ioeti^^h 
EiE^ujiK     3<\c6s     ürtSE     rt'2S:m(3UJ^     ake^^uj^    nV^HioT 

uriEKdc   loEnoT^Auy^    A<^iAioy:    h)EHiJUw^    hviek^^h^ 
At^E^^uoT    riAK   US    u^Aöuoc  Enodocs  '  EnruE^   nüäonr 

V3EnnS^\7HOTS  AK^S^t    E&kO?N  iül^^^H'\    JüLVtS^EHS   AKOnruJ^C 
E&tO?^   Ü^^H-^     ÜTtS^E     r\Q,\<^S    nit    T\S2%S&iAr\OC     AVtEKCiJOS 

not^f^s   ^uiuj   E&kO?%    ü^fH'Y    fio-TK^mou   EiyfeiETnoir&kO 
vtEUO'TiAF.SA^^^C"^   ^"^^    rtsuoriA^oc   AK^'J^ns    siono^E«^- 

CiE^S    VtlE    '^UEÖUHS  rtEUO'T^Et^CEUrtEUOUOC   ftlE   'Ya^EIH 


trampln  on  all  liis  dcsires,  tliou  dielst  scatter  all  Iiis  eounsels;  llion  didst 
brino^  low  the  violence  (öppi)  of  desire  (sTriQuaiy.)  and  all  tlie  wilrs  uf  liis  pas- 
sions  (tczOo;)  wliich  take  many  forms  and  wherewith  lie  hath  deceived  many, 
tliroua^li  fornication  (-opvsia)  that  contendetli  -with  the  flesh  (/^ip?)'.  But  [Si) 
tlioii,  O  our  fatlier,  thou  didst  make  thy  members  ((ae"Xo;)  a  temple  of  the 
lioly  Spirit  (ivv.)  -,  because  of  thy  purily.  For  (/.al  yzp)  thou  didst  purify 
thy  five  senses  (xh^-raii)  and  wast  faitiiful  wilh  Uiat  which  is  thine.  Thou 
didst  takr  llic  live  talents  and  traded  \villi  tluMii  and  llioy  mad'e  five  talents 
and  thy  pound  (fAva)  made  ten  pounds  (avai '.  Thou  didst  j^ive  them  unto 
thy  lord  with  gladness  and  he  honoured  thee  in  the  midst  of  thy  fellows 
aud  grantod  thee  ten  exaltcd  gradi's  (ßaO[;.ö;;,  *  filled  with  glory  in  heavcn.  *iui.ij.i\° 
Thou  didst  flourish  as  the  palm-tree,  thou  didst  wax  broad  as  the  cedars 
of  Lebanon  ' ;  thy  perfume  hath  spread  abroad  as  a  Uly  (/.pivov)  from  the 
puritv  of  thv  virginity  (irapOEveia).  Thou  didst  become  a  ruler  (äpy-oyd:)  to 
those  of  the  desert  and  a  captain  (Ta^tapyo?)  of  monks  (pvayo'c);  thou  didst 

1.  Cf.  Kph.,  VI,  12.  —  2.  I  Cor.,  vi,  19.  —  3.  Cf.  Mt.,  xxv,  lü.  —  4.  <:/.  Ps.  xci,  12. 


308  THE  LIFE  OF  ABBA  JOHN  KHAME.  [561 

roTUtnoc    fiiE    onruH^   fi?^AOc   AKj^u^m    fio'rsc^AM?^- 

"lol  I2'u°  s-ivJC    ÜUOn    2i.O?NOC    VtV^MT«^  '    AK^'JJiTTS    ftO'TC^OS    UOXt^t 
^UJVtK     InSiS     AmAIA^OK      jotYlO'V     uj     TttrHUJiT     E^OITA&k 

^A^EVi^?^A0C    ^t?\«?%    A?\H^fujic    AK^'J^Tis    rionr^^«juciHf 
tt^t^onr'Jjm^    tuA^ua    V^trti^E    ntu^^'X;Eny\KA^s    ak- 

t^&iE^A^    "V'Vö^    E^OK   ^    TAAdc   ftSUJil    EKEÖS    V110T    UTIA- 

riEU^YoC"?^    E^AC^mno^    fi'Y'^t^^    cvioir-Y    Ert^K^'z^o^nr- 

Mol  i2'.v»  2sAK»Ort      ■       E^&LE'iS^EArtOK         OnOi'i^iUJi'lHC         TIAK^AJÜLA^OC 

onno^     fiArvs^oc     V^ErtncA'ÄS     onro^     ekes^^     ürsAUEnrf 


become  a  i'ouutaiii  ol'  rigliteousness  and  a  law-glvcr  {-wm;)  of  virtue  (äpsTrl). 
TIlou  wast  a  liaven  ()itpiv)  oF  salvatiuii  l'or  many  souls  (']'.),  thoii  be- 
camest  a  sage  (cocpü'c)  and  a  teacher  (^iSiiy-a^o;)  and  a  leader  (yiyou[Aevo;)  for 

'lüi.i:;'!]''.  many  peoples;thou  wast  an  Israelite  in  whom  is  no  guile  (Äo'Xo;)  '  ;  *  lliou 
didst  become  a  sweet  savour,  acceptablc  before  God  and  bis  angels  (ä'yy.)- 
Unto  wliom  sball  1  liken  tbee,  with  whai  shall  I  bonour  thee,  O  our  lioly 
father?  Verily  (äVr/iöi?)  tbou  art  like  unto  a  golden  bell;  wben  it  soundetii 
ihe  people  (Xao;)  rejoice.  Verily  (äXviOäJc)  thou  Avast  a  Jiglit  ((pwcT/ip), 
shining  fortb  grcatly  in  lioaven  and  upon  tlie  carlb.  Thon  wast  a  sweet- 
smelling  rose  in  tlie  <liurc!ies  (sy-xV/iit«)  of  llie  ortliodox  (öoÖq'So^q?)  and  tlie 
elect  doctors  teil  of  tliy  honour.  Tlierefore  I  licseecb  tliee,  0  niv  lord 
fatber,  receive  of  niy  bands  my  little  gifl  (i^wpov),  poor  thougb  it  be  (/.av); 
and  do    tbou    number  nie   also  witb    tbe   widow    (/;/"':«),  tbat   cast    in    two 

•füi.  lav".  mites  into  tbe  treasury  (ya'CoouTia/.iov) .  *  P^or  I  am  an  unlearned  (iypiy- 
[^.ÄTo?)    and   ignorant  man  (ii^iwr/;?)  -  and  untried  in  speecb,  tlierefore    bave 

1.  Cf.  John,  1,  A:.  —2.  Cf.  Ac.  iv,  13. 


[57|  THR  LII'K  Ol"  .\15BA  JDlIX  KIIAMK.  369 

tTCon    o'TO^    'V'VB^    e^'Jj'teu    ^    y\\7\3<iiz    üuj^srtoio'Y 

ETÖÜ-THO-rT     EHJ^^UA     töOnTA^i     JüL^OOnr     ÜnE^'X:EUA^SK^ 
t^Ot       AVI       •ÄEAS^VTÜI       EOnrVtV^'^       fiVCE^A?\tOr\       EC^(30C\ 

;XAUE 

O'TO^      ATIS^V      JJJUJiyii      E^^tn-^      UOlO'ÄuaK       ijLV\SCA'2SH 

ECE^'j^ns  uAn  iH^o-r  »H  rtAUEVi^A'Y  EiJ^Erv^A^rn  Eonr- 
K0'r'2S:v  \\r\jx\  ftArATiH  ^s^E^^^^^^EcSi^A  finEiEndc  nw^onr 

*YAr»A       UA^VA      riEUrtSV\^EC&iiA      fi^E      VHA^*-3(^HArrE?\OC'fol.i2.-. 
UH^^AH?.    V1EUrA^^m?N    UEUL^A^AHT.    VlEUVtS-^^O    HiE    HH 
EiVO-TA^         IHfO-r         EIAnr^AUAt^         ^^^         rVEUV1VE'r;)^H 
E^O-TAfei    vilE    nEHi^JUiT   ÜUAmEt^J^H^V    ^SIErtllV^UOT   UEU- 
rtVUEI^Ert^HI       HEU-^JÜLElUA^^uauV      ftlE      YtEndc      OTO^ 

nErtuoT'Y    onro^    tieucu-iih^   mc    y^X^    ^as    EnEE&kO?\ 
^^loit^    E^ECJüonr    nv&vEVi    rtEJunAto    vts^E«    ueuyv^ockt- 

TiHCsc     TufcvEn      E^rtfEYit      ü^v'^T     UEUA«^     viEunvnrtA 


tliou  nie  in  reineml)rance  before  our  Lord  Jesus  Christ,  that  lic  may  forgive 
me,  even  me  tlie  liumblest  one  (s'Xz/iGTo;)  botli  my  many  sins  and  all  my  errors 
of  tongue.  And  I  beseech  yoii,  O  God-loving  people  (Xao'c),  gathercd  lo- 
getber  in  this  holy  place  today,  blame  me  not  that  I  attempted  a  great  matter 
(xe(pi).aiov),  too  high  for  my  capacity  (uiTpov)  in  that  I  should  teil  a  sniall 
portion  (wip'^;)  from  the  Life  (ßio:)  of  our  fatlicr,  Abba  Joini  Khaine. 

And  the  measure  is  reached  that  we  should  bring  the  discourse  to  an 
end.  May  it  be  unto  us  all  that  we  attain  unto  a  little  coinpassionate  {xyx--ri) 
mercy.  through  the  mediation  ( rsEugeia)  of  the  lady  of  us  all,  the  holy  («yix) 
Mary,  and  the  mediation  (irpe-rSeix)  of  the  arcii'angels  {i^yxyyslai)  Michael  *fo].  i2r, 
and  Gabriel  and  Raphael  and  the  entreaties  of  all  the  Saints  that  have 
pleased  God  and  the  holv  prayers  (s'J/rO  of  our  father  that  lovetli  his  children; 
throuo-h    the    yrrace    and  the    conipassion    and    the     lovinykindness    of   our 


o 


ipass 


Lord,  our  God,   and  our  Saviour,  Jesus  Christ,  through   whom  uU  glory. 


370  THE  LIFE  OF  ABBA  JOHN  KHAME.  i58] 

Onn^^fMTIH    U^H    Eiuaty    AJJIHU 


all  honoiir  and  all  worship  (-f0';/.jv7ji7ic)  befitteth  (-irps-ei)  tlie  Fallier,  with 
him  and  with  the  Holy  Spirit  (ttv.),  life-giving  and  consuhstantial  (öi^.ocj'jto:) 
with  him,  now  and  at  all  times  and  for  all  eternity,  Amen. 

Mercy  to  him  that  writeth.     Amen. 
Peace  (etpv(vy,)  to  him  that  readeth.     Amen. 
Understandin"-  to  liim  that  heareth.     Amen. 


nirU.lCAF.  ()IU)TATI0NS 


Gen.  III,  16.    . 
1  Sam.  V,  3  .   . 

VII,    1    . 

Ps.  XX,  2.  .  . 
XXI,  10  .  . 
XXVI,  8,  9. 
XXXIX,  2,  .3 
I.,  1.5  .  .  . 
i.xvii,  6.  . 
xci,  12  .  . 
cxxxi,  4,  5 


15 
51 

» 

17 
14 

;54 

28 
30 
19 
55 
30 


Prov.  VI,  27,  28 

XVII,  6   . 

Is.  i.viii,  5  .    . 

Mt.  V,  14-1(1    . 

V,  14-1(>   . 

X,  26  .   .   . 

XI,  15  .   .   . 
XIII,  8    .   . 

XVIII,  6,   7 

XIX,  15.    . 
XXV,  16. 


20 
50 
28 
9 
50 
50 
19 
36 
49 
20 
55 


Mk.  XII,  42  . 

Lu.  XXI,  2  . 

Jo.  I,  47.  .  . 

III,  8.  .  . 

XIV,  21.  . 

XV,  13.  . 
Ac.  iv,13  .  . 
I  Cor.  VI,  19 

VI,  19. 

VII,  4. 


12 
12 
56 
20 
31 
15 
56 
20 
55 
18 


1  Cor.  IX,  27  . 

13 

XIII,  1    . 

29 

Gal.  V,  22.   .   . 

35 

V,  24.   .    . 

35 

VI,  7,  8.  . 

36 

Eph.  V,  6.  .   . 

29 

V,  19  .    . 

40 

VI,  12   .    . 

55 

IJo.  11,  17.  .   . 

17 

Unicleiitilicil.  . 

38 

PERSON S 


Aaron,  bihl 54 

Alirahain,  bilil 54 

Abraham,  monk.  .  .  7,  25n. 
Agatlio,  stylite.  .  .  .  7,  25 
Ahmed       ihn       Mohammed 

al-Mudabbir 6 

Aiiiinadab,  bibl 51 

Ammoun Ion. 

Anthony  Ihe  Great.    ...  30 

Anthony,  monk 42 

Athanasius  the  Great.  .   .  41 

Balaam.  bibl 48 

lienjamin,  patr 25n. 

Coluthus,  monk 42 

Conslaiitine,  emp.  ...  49 
Cyriacus  of  Jerusalem  5,  49 

Dagon,  bibl 51 

Damianus,  patr 6 

David,  bibl 19,  30 

Dometius  of  Nilria.    ...  20 

Elijah,  bibl 28 

Ephraim,  bihl 54 

Gabriel,  archangel  ...  57 
Gabriel  I..  patr 6 

VATR.    Oli.    —  T.   XIV.   —   F. 


George,  deacon 42 

George,  monk.  ...  7,  25n. 

George,  monk 42 

Isaac,  bibl 27,  54 

Isaiah,  bibl 48 

Jacob,  bibl 27 

Jacob,  scribe 7 

Jeremiah,  bibl 54 

John,  Abba 26,  43 

John  theHegumen.7,25n.,47 
John,  brother  of  Khame.  .  6 

John  IV.,  patr 13n. 

John  Colobus 47n. 

John  Khame6,7,  8,  9,  10,11, 
12,  19,  21,24,25,  27,29, 
32,  35,  36,  37,  38,  39, 
42n.,  43,  47,  48,  50,  57. 
V.  also  Kama,  Xojaai 

John  Pake 44 

Joseph,  bibl 54 

Judas  Iscariot 8 

Kama 6 

V.  John  Khame 


Korah,  bibl 48 

Macarius  the  Great.  .  23,  26 

Manasseh,  bibl 54 

Mark,  monk •   .   .  42 

Mark  III.,  patr 7 

Mary,  Virgin.  32, 34, 35,53,57. 
Maximus  of  Nitria.  ...  26 
Michael,  archangel.  ...  57 

Moses,  bibl 54 

Moses  n^KAiiE 7 

Paphnouthius 44 

Paul,  bibl 18,  38 

Paul,  scribe 8 

Phinehas,  bibl 54 

Pishoi  of  Nitria.  ...  26,  43 
Raphael,  archangel.  .  .   .  57 

Shenouti  I.,  patr 6 

Shenouti,  John's  successor  . 

7[?),  42,  43,  53 

Teroti 22,23,  24,  27 

.Kwi/oti,  .\«u.ai 46n. 

V.  John  Khame 

Abii  Shanoudah,  church  of.  8 
Baramus,  monastery  of.  6n. 

2i 


372 


INDEX. 


[60] 


Bebtg  (•?Pepoikion).  ...  8 

Jeme 8n. 

Jepromounonsön 12 

John,  monaslery  of.    .    .    8n. 

John  Khame.    monastery   of 

6n.,  8,  43 


PLACES 

Macarius,  monastery  of.    .   . 

6,  8,  23 

Macarius,  desert  of.  ...  22 
Menas,  church  of.  .  .  13n. 
Moses,  monastery  of.  .  Cn. 
Pishoi,  monastery  of.  .   .  6n. 


Sais 12 

Shihet 21,  38,  44 

Syrians,  monastery  of  the.  . 

6n. 

Wädi  Habtb 6,  13n. 

Wädi  Natrun 6 


GREEK  WORDS 
{a  selection  only) 


aYiiÖTaTO?  21. 
(i§Xo;pdpo?  23. 
aipeaic;  46. 
oiaÖriCK;  55. 

ai(76YlTVlplOV   18. 
aväaraai?  49 
Anaphora  32,  42. 
(xvaywpEiv  30. 

«VTIXEIULEVO;   50,    54. 

(xvtiXeyeiv  48,  49. 

ovri^oyi«  48. 
äitöSei;!?  51. 
otiroxaXu']/!?  .32. 
aiTopecv  30. 

apyriYo'c  26,  37,  53,  55. 
aaxyjdi;  28,  36,  45,  46. 

ßaSpioi;  55. 

ßto?  9,  11,  40,  50,  51, 
.  57. 
ßpaßcTov  47. 

fevvo'fopo;  0. 
Yvwjjir]  48. 

Siocooyo;  42,  43,  53. 

Sio<9r|Xri  19,  53. 
oiaxovia  34,  48. 
Sioixovo?  42. 
oioidxaXo;  56. 
Spaxüjv  52. 

lYxXr,|ji.a  38. 
EYxpocTeta  25,  35. 
Ev-roXr,  33. 
e5»p/.oi;  23. 
ETtaOXov  47. 
iTTt'SouXo;  .33,  52. 
ETToi'xiov  8n. 

E'TTWpiOV   47. 

spY^ui»  26. 


£p[xr|V£ia  23. 

£Ü/>i  37,  48,  57. 

fiY£fJiovixo?  31. 
f,Yoü|/.£v'3(;  47,  56. 
r,(7u/_ä^5iv  25. 

9£o:i'/i!xi>)v  ?  23. 

ÖEOffEÖE'lTTaTO;  23. 

Theotokos    32,     34, 
35,  53. 

ÖEo^pöpo;  9,  29,  37.  50, 

51. 
OEojprjTiü^  ?  12. 
Osopia  42. 

xoivt.jv  23,  25,  29. 
xaTOiSam  47. 
xaToi^iot   (y  x«/_£;ia)   33. 
xo<Top9o)|ji.a   11,   21,  42. 
XE:paX«iov  57. 
xvßwTOq  51. 
xivSuvoi;  4,5. 

ZOtVOjVElV    20. 

xotvwv!«  26,  3.3,  40,  48, 

52,  53. 
xpixo?  28. 
xpi'vov  55. 
K'jpiaxr'  32. 

XaaTtix;  1'»,  16. 
'l■^\xr,•^  56. 
Xuyvia  9,  51. 

u.aOif)tr^(;  43,   44,  45. 
jxipTupo?  52. 
(j^eXetöv  13,  39. 

u.£Tavoia  29. 
|j.v9;jjLa  47. 

[xovaiT/ipiov  33,  34,  35, 
53. 


|AOV01/Y1    36. 

[jLovax.'ö<:  22,  23,  24,  40, 

55". 
pLov^  37,  46. 

[XUITYlplOV    31,    53. 

VT|ITt£l'a   40. 
viqaXEUEtv   13. 
VOEpO?   19. 

vöui(j[jia  34. 

VOUlXEpOV   39. 
VUf/^tOV    14,    21. 

6S0X0;  50. 

oixovoaEiv  22. 
äaoouüio;  58. 
övoijiai^eiv  41. 
ovofiiaffTo?  38. 

opY«vo^  11- 
öpÖöSo^oi;  56. 
öpavi  13  (?),  55. 

TTotv^'yio?  12,20,  25,27, 

29,  30,  47. 
TCxvapetoi;  23. 

TTOtVEU^lO;    11. 

TraWiYupi;  11. 
/^a^rt  42. 
TtotpaSoqoi;  19,  21. 
r«p«'^Ü!ji(;  20. 
ltOIp8£V£t«     10,      14,    15, 

18,   19,  55. 
TtspÖEvo?  13,  14,  16.  18, 

36,  ,37. 
irvEuixaTtxös  11,  15,  27, 

36. 
7tveu[xaTO',fooo«  9. 
TroXiT£ia9,'25,  28.  30, 

,36,, 38,  43,  46. 
7ip£(j6£i«  35,  53,  57. 
7:p£u6tJT£coi;  9,  42. 


irpoaipEdii;  17. 
irpoOufiia  24. 
■iTpooi[iiov  12. 
v^oiUffr^  25,  41. 
7rpooxuvT](Ti<;  58. 

icüpYo;  35.  40. 

(ToiSSaTov  30. 
(XxeTtr,  33. 
(7xr,v>i  46. 
(JX'jXuÖ;  24. 

(jx»iXo(iov  28,  39. 
CTtouSaioi;  12. 
(jTaupdc  34,  39,  49. 
CTTaupo^dpo?  9,  23. 
(JTÜXo;  44. 

Sijnaxis  25,  32. 

düvr'QEia  23. 

(T/rjuii  24,  40. 

TaXatircDpia  45. 
Ta^iapyo;  55. 
tÖ^k;  41. 
te'Xeio;  39. 

Topos  23,  38,  43, 
Trisagion  32. 

uXr,  13,  15,  4(i. 
ÜU.VO?  41. 
Oiroiiovr;  32,  39. 

IflOpEtV  46. 

cfoxiTiip  26,  43,  56. 

/ElpOTOVEiv  42. 

yopr,Yeiv  12. 
/opö;  46, 

läXXEiv  28,  30,  34,41, 
47. 

\j(»XijiwS(a  40. 


MOUFAZZAL  IBN  ABir,-FÄZAlL 

IIISTOIKE  DES  SULTANS  MAiMLOÜKS 

TEXTE   ARAliE   PüBLIE   ET   TRADLTT   E.X   FP.ANCAIl:; 

PAK 

E.  BLOCHET 

(11) 


patr.  on.  —  T.  XIV.  —  F.  3. 


211]  IIISTOIIIK  Ui:S  SL'I.TAXS  MA.MI.OL  KS.  375 

Oä^j  Aepi  JLi-     ic  j^i  j^  jlLUI    44-y  "^^J  0:*—-'   i^-*^^  "^  jj'        Tui.  wv. 

^^üi  -a.^  ^.A.>i  w^j  ^jji  jß  j..a)1  jl^3  i^^^  ^„aJI  ja.  ^vi 

j  <lJI  iAA  Jj  -s^i^  «,lj  lj::»ij  ^li-AJ  ''^j^äJI  'l^Vl  CÄ>.ä'3  ^»•^•j  (^'^  *^y 
^li_fr  'j-»^^  Ij-^Lj  i,j-  ^y»  ijJ'  j')^;  v^^o  ^tU^  c-L^3  f>^'  (>«  äir^'3  i5'i^'^ 
j,\  lÄ*  jl^j  bjVjb  ^_jif^   j>^^i  IfJljj   1,-^L:    Ij-öj   ^tL^   \ji:ii   [^j\^^  1_^3 

1.  Ce  nom  est  generalement  ecrit  ^j^-^  ou  ^_c^~vO.  —  2.  Ms.  ««Lv^.  —  3.  Lire 

.^\  .  yf  vi^  ^J'-i.".  —  •'».  On  attendrait  Uj  ^U!,.  —  5.  Lire  ,., , ,  XO!.  —  6.  Lire 

*  En  ranuee  67 1,  le  sultau  parlil  de  Damas  siir  les  chevaux  de  la  poste,  *roi. 'lov 
accoinpagne  de  l'emir  Badr   ad-Diu  Baisari,  de   Djamal    ad-Diii  Oughousli 
ar-Uoumi,  de  Saif-ad-Din  Tclierik '  an-Nasiri.  et   il  arriva  ä  la  Forteresse 

de  la  Montagiie,  (au  Caire),  le  treizieme  jour  du  luois  de  Moharram.  11 
y  sejourna  jusqu'ii  la  uuit  du  vendredi,  vingt-seplieme  jour  de  ce  meme 
mois;  puis  il  se  mit  en  cheniin  pour  retourner  ä  Damas,  accompagne  des 
emirs  dont  les  noms  viennent  d'etre  raentiounes.  II  fit  son  entree  dans  la 
ciladellc  de  cette  ville,  le  quatrieme  jour  du  mois  de  Sai'ar. 

Cette  meme  annee,  le  vingt  et  unieme  jour  du  mois  de  Moharram,  une 
troupe  de  gens  de  la  Nubie,  envoyee  par  le  souverain  de  ce  pays,  arriva  ä 
l'improvistc  dans  le  pays  musulnian;  ils  attaquerent  "Aidhab-,  pillerent 
les  gens  qui  s'y  trouvaient,  et  en  tuerent  un  certain  nombre ;  ils  tuerent  le 
kadi  et  le  gouverneur  de  cette  ville,  ainsi  qu'Ibn  Djali  et  ses  fds.  Cet  Ibn 
Djali  avait  pour  fonctions  de  survciller  les  revenus  [provenant  des  taxes] 
prelevees  sur  les  marchands. 

Uecit  de  la  bataille  de  l'Eupbrate.  Le  cinquieme  jour  du  mois  de  Djou- 
mada  preniicr  de  cette  annee,  le  s-ultan,  qui  etait  alors  ä  Daraas,  regut  la 
nouvclle  qu'une  division  de  Tatars  avait  attaquö  ar-Rahba ;  il  partit  avec 
ses  troupes  pour  aller  les  conibattre,  et  il  marcha  jusqu'aux  envirous  de 
al-Kosair '.  (^)uand  le  sullan  ful  arrive  dans  cette  localite,  les  Tatars  apprirent 

*  Ce  l'ascicule  l'ait  suite  au  fascicule  .J  du  tome  XII,  cumme  Tindique  la  pagination 
entre  crochets  :  il  contient  le  texte  et  la  Iraduction  des  feuillets  ''iO''-i21  du  nianuscrit 
arabe  4525  de  la  Bibliotheque  Nationale.  • —  1.  Tcherik  est  un  nom  connu  dans  rono- 
inastique  mongole,  qui  se  trouve  souvent  en  composition  avec  Temour  :  Tclierik-temour 
j_«-j  sju-C,^.  —  2.  'Aidhab  est  le  nom  d'une  petite  ville  sur  le  rivage  de  la  mer  Rouge, 
ou  faisaient  escale  les  navires  qui  allaient  d'Aden  dans  le  Said  (Yakout,  III,  page  751). 

;.   II  y  a  beaucoup   de  localiti'S    luusulmanes  qui    portent  le   nom  d'al-Kosai'r   «  le 


376  MOUFAZZAL  IBN  ABIL-FAZAIL.  [212] 

jÜaUl    jLi     ®b^l     IjJ^'j    ^^-=>:^'l     ^y-    ^ii^i     ^5j='     (V^     '*4>     ^-*^     ^,-ai!!     _jÄi     ^H 

IajIaI«    jÜI     J^    ^Uj^    j\    Ij^^lj    'j-^^J     7?~— •    jJ^   IjjLi    j»AjlJ-l    >_ä.f.xj   ^,X^1      -^ 

(5jUj5-   _^£.    J^li'    J    jLLUl    Jka-_^    «S^ä'I    i^     ll^    '^xl^'l     JaJ       Jx-    ^jU    ^Vl    i'Mi' 

i[^l    ,^_^    ^Ljc'I    ^Ij    i«^_yiil    J^l     *    ^r-?-    ti^*    ^b      '1/^'^     -^    «-'-^3    (J^   "'JjVi 

1.  Lire  .ij3j',  s'il  s'agit  des  pecheurs;  ^^\  si  l'auteur,  conime  le  fait  est  vraisem- 
blable,  entend  parier  de  leurs  barques.  —  2.  Oii  dil  plus  couramment  dans  ce  sens 
JUi'  ^.--.  —3.  Lire  ^j^^  —  4.  Lire  ^^^  ^-W-  t^r'  j^-  ^r''^"  J'!  ä  partir  d'ici, 
sauf  exception,  je  ne  corrigerai  plus  ces  innombrables  fautes  dans  les  nombres  des  dates, 
car  elles  sont  des  constantes  du  style  de  cet  ecrivain. 


qu'il  s'etait  mis  ea  marche  pour  les  attaquer ;  ils  retrograderent  alors  de  ar- 
Rahba,  et  vinrent  camper  ä  al-Bira. 

Le  sultaii  continua  sa  marche  sur  Homs,  et  il  ordonna  ä  ses  troupes  de  se 
saisir  des  bateaux  des  pecheurs  qui  se  trouvaient  sur  le  lac  de  Kadas  ',  lequel 
depend  admiuistrativemeiit  de  Homs.  Cet  ordre  fut  execute,  et  ses  soldats 
les  chargerent  sur  des  chameaux.  II  partit  eiisuite,  marcha  jusqu'ä  veuir 
'loi.'ii  r.  camper  ä  al-Bab"  et  ä  Bouza"a%  qui  sout  dans  le  ressort  d'Alep,  et  il  envoya 
un  detachement  de  l'armee  pour  reconnaitre  l'eunemi.  Le  detachement 
s'avan(,-a  jusqu'ä  Maubidj,  puis  retrograda,  et  les  soldats  qui  le  composaient 
firent  connaitre  qu'un  corps  de  Tatars  qui  comptait  3.000  cavaliers  se 
trouvait  sur  le  rivage  de  l'Euphrate  contigu  ä  la  proviuce  du  Djazira. 

Le  sultan  leva  soii  camp,  le  dix-huitieme  jour  du  mois  de  Djoumada  prä- 
mier, et  marcha  jusqu'ä  arriver  sur  le  bord  de  l'Euphrate;  il  ordonna  de 
jeter  un  pont  sur  le  lleuve,  puis  il  se  decida  ä  tenter  brusquement  la  fortune, 
et  il  commanda  ä  ses  soldats  de  se  jeter  dans  l'Euphrate  (pour  gagner  ä  la 
nage   la   rive  opposee).  11  prit  cette  decision  sous  l'inspiration  de  l'atabek 

petil  chäteau  »;  celle-ci  est  la  premicre  ctapc  qui  se  trouve  sur  le  cliemiu  de  Damas 
ä  Homs. 

1.  Nom  dun  lac  entre  Homs  et  le  Liban,  qui  a  14  milles  de  long  sur  4  de  large 
fVakoul,  I,  pa^e  .jKi).  —  2.  Et  mieux  Bab  Bouza'a,  sur  le  (lanc  du  Wadi  Boutnan. 
dislantu  de  Manbidj  de  2  milles,  et  de  10  milles  d'.Vlep  i^akoul,  1,  437).  —  3.  Bouzaa, 
ou  Bouza'i,  dans  le  Wadi  Boutnan,  entre  Manbidj  et  Alep,  ä  une  etape  de  chacune  d'elles 
(Yakout,  I,  603). 


[213]  IIISTOIHK  DES  SULTANS  MAMLOUKS.  377 

^ü,  j.  j^  vij  Ji^^  -*:*  pv^jU  jj  UV  ju"  aTu  m  ^m  SjUl  aji  ji^j 

j;;  ^Ul  ^Vi  jjj!>ls'  ^yL_ll  ji-JI  'il>'l  J  ^-^  ^j\  J-  Jjl  jl<^  ®M-^^  ^ 
^l^  VI  p,^  ~  pl^  i'^ij  ^"  P*j-^li  pv:J'  -^  -^3  J^^  ''jb  liJ  ^>^  -^3  J^^ 
aJ    jlkUl    jl<3    dl>    JU^    J    '■i:^\^\     i^i^3     'iJUl    i^    ^^    ^3    -^'3    cTv'^ 

1.  Lire  O'''^"-  —  -•  ^l'''"-  .^'~-.-'-  —  ■>•  ^"■'■'^   >'''  -Sj  ^^^  """^  '^^'^*®  courante  dans 
les  manuscrits  copies  par  des  illettres.  —  4.  Man.  i.^^'. 


Paris  ad-Din  qui  dit  :  «  Si  nous  ne  les  joignons  pas  (d'un  seul  coup)  avec 
toutes  nos  troupcs,  (U'rtainemcnt,  toiis  cciix  de  nous  qui  (arrivant  dans  les 
bateaux)  cscaladeront  (la  rive  occupee  par  les  Tatars),  ceux-ci  les  feront  pri- 
sonniers.  » 

Le  premier  qui  se  jeta  dans  TEuphrate  fut  son  Excellence  Saifienne  (Saif 
ad-Din)  Kalaoun  al-Alfi  al-Salihi,  puis  ce  fut  l'emir  Badr  ad-Din  Baisari 
al-Shamsi ;  le  sultan  imita  leur  exemple  avec  tous  ses  soldats,  et  ils  escala- 
derent  la  rive  du  fleuve  pour  coml)attre  les  Tatars.  Les  Tatars  fureut 
confondus  de  stupefaction  quand  ils  virent  que  les  soldats  egyptiens  venaient 
de  grimper  sur  la  rive  oü  ils  se  trouvaient,  qu'ils  commengaient  ä  les  tuer  ot 
ä  les  faire  prisonniers,  et  seuls  se  sauverent  tous  ceux  qui  etaient  gratifies 
(par  Dieu)  d'une  longue  vie. 

Le  general  des  Tatars  se  nommait  Tchinghar ' ;  il  etait  Fun  de  Icurs 
grands  chefs,  et  il  avait  sous  ses  ordres  pres  de  cinq  mille  cavaliers;  il  se 
tenait  sur  le  rivage  de  l'EupIirate,  et  il  surveillait  le  gue  (qui  se  trouve  ä 
al-Bira),  dans  un  endroit  oü  le  lit  du  lleuve  est  retreci.  Le  sultan  avait  avec 
lui  quelques  bateaux,  dix  en  tout,  comme  cela  a  dejä  ete  dit  plus  haut;  il 
donna  l'ordre  de  les  lancer  sur  l'Euphrate.  Les  meilleurs  archers  -  s'y  embar- 
querent  pour  aller  explorer  la  rive,  et  ils  engagerent  a  coups  de  fleches  un 
combat  avec  l'ennemi. 

1.  Ce  personnage parait  dans  le  Mou'izz  al-ansab  (man.  ancien  fonds  persan67,  folio 

67  r"),  sous  la  formeyu~=>.,  c'est-ä-dire ^^i^ o. ,  avec  cej.te  notice  :  j^)  i-^j'  '-j  C^^^*«^  ^y  y 

.iJ^  y^  y3    .,li.  lül    .,U;   ,.5    i^jj**     X^  S^y»     .Uj.  —    2.  Ls^I   est  le  pluriel   de 

^1  ok-tchi  a  arclier  »,   du  turk  ok  «  fleche  »,  formanl  une  sortc  de  participe  actif, 

avec  le  surtixe  tcki,  qui  remplit  ce  rölo  en  chinois. 


378  MOUFAZZAL  IBN  ABIL-FAZAIL.  [214] 

^\  dUjj    üaJC    \j.Ls-    Ji    j\zi\    jl^j-^^LLJL  jjJI    «^  ^j^lr*    J^^   <_ii-^   jI~ä!1 

*  foi. 'ii  V-.  l^l;-U,   Ijjlfj  ^Ü2,  j^    »iJ  jlJI  ctUi  Mjj  ^  J6  ly^v'i  ^V-'l   öliL.Jl  *  'cUi  jl 
® jldl  J^  ^1^3  JLJI  dU;"  Jji.  Ji=-  'Ul  ^__^l9  -Sl^l  •iJUiC  jl.ä)1  ^  Ui  üU-j 

IjiUj   (jjJLi   i^i    Ij^i  jJ   jllJlj   ^lÄA    CtU^l    j»jl«   jt-2.    r%J\  0^^   ^y    ilj  (_5:^ 

jlia-Ul     äJIIsJ  ®^^1    ^1     \yS»     j\    Ia:>j-o    i-Jl     ^-T    ^^\    C-Jjaj   ^pJ^J    jJl     I^^^CLj 

1.  Lire  yjj^li.  —  2.  Lire  vo'fi-M.  —  3.  li-»  indique  simplemcnl  ici  la  fin  de  la  phrase. 
et  est  explötif.  —  4.  Lire  ■X'js  ->-^^- 


Les  Tatars  avaient  machine  iin  stratageme  qui  coiisistait  en  ceci  :  ils 
avaient  abandonne  le  gue  oi'i  il  ctait  facile  de  traverser  l'Euphrate,  et  ils 
avaient  retrograde  siir  un  point  qui  en  etait  voisin ;  ils  y  avaient  etabli  des 
fui.41  v°.  tranchees  palissadees,  et  ils  gardaient  ce  point,  pour  que  les  gens  s'ima- 
ginassent  que  c'etait  lä  que  se  trouvait  le  gue  praticable.  Tous  les  Tatars 
qui  etaient  derriere  ce  retranchement  etaient  descendus  de  clieval  pour 
repousser  les  Egyptiens  qui  tenteraient  de  monier  ä  l'assaut,  et  ils  se 
mirent  k  les  combattre  comme  des  fantassins.  Quand  l'armee  egyptienne  tout 
entiere  eut  traverse  l'Euphrate,  le  fleuve  grossit  tellement  que  ces  tranchees 
boisees  furent  noyees,  et  peu  s'en  fallut  que  les  Tatars  ne  soieiit  engloutis 
sous  les  flots. 

Ils  prireut  alors  la  fuite,  et  les  soldats  musulmans  monterent  ä  l'assaut 
pour  les  combattre,  en  rangs  serres,  comparables  aux  montagnes  par  Icur 
etendue  et  par  leur  hauteur;  ils  furent  atteints  dans  leur  escalade  par  les 
flots  de  l'Euphrate,  et  leur  nomhrc  etait  si  grand  quo  Ic  cliquetis  de  leurs 
armes  faillit  rendre  sourds  ceux  qui  l'entendirent.  Les  Tatars  furent 
rcpousses  d'une  fagon  honteuse;  ils  s'enfuinnit  isoles  et  disperses,  apres 
avoir   ete   reunis  en  cohortes  solides. 

Nous  remercions  Allah  des  gräccs  (pi'ü  hü  a  |ihi  de  nous  accorder ; 
louangcs  lui  soient  reudues  dans  le  mondc  ftilur  el  dans  celiii-ci.  Les  soldats 
egyptiens  s'cmparerent  de  la  rive  du  ileuve,  el  du  lleuvc;  les  ötendards 
musulmans  monterent  (sur  les  positions  des  Tatars),  annoii(;'ant  parlalangue 
de  leur  ctamine  ilottant  au  vcnt  qu'ils  avaient  appcle  les  Egyptiens  a  la 
victoirc. 

Le  sultan  monta  ä  l'assaut,  comme  na  lioii  furieux,  et  courut  au  campe- 


[2151  IIISTOIUK  1)F>S  SULTANS  MAMLOUKS.  370 

^M)   jl<3  JL-  :>i  l>Ci   ^j  JU3   J>^  i-^''  ^!>^  J   3^i  ö^r^^    -^Vl^ 
^i_JI   Ji-.l     VLwij  ll*.    ^LJl    ^>j   ijL^   J~^    o^  w^«   -^3   V'    'Ir*"^'^    i>   ^3 

.Lüi  ji  ib  p-  pAji  ^11  ijL;  ;«.u.'i  ^ui  ^3  jL^  ^i  yi3  ^  (»*!j  i^" 

^ß  J^\  i'^tr  ^.-ü;-  j  ^ij\  'T^l  J.3  i^y.   ^Ül    ^U15C.  j^aJI  j^U  '   ^i^^f"i-i-- 

1.  Lire  lU  -i^  ^  j/>  ^^i 


ment  de  rennemi;  puis  il  s'arreta,  et  fit  une  priere  de  deux  genuflexions 
pour  remercier  le  Dieu  tr6s-haut.  L'emir  Saif  ad-Din  Kalaoun  et  al-Hadjdj 
'Ala  ad-Din  Taibars  al-Vaziri  fiirent  Tobjet  d'une  citation  particuliereraent 
llatteuse  pour  la  temörite  avec  laquelle  ils  s'etaient  precipites  sur  Tennemi; 
quant  aux  emirs,  on  ne  peut  les  citer  tous,  chacun  d'eux  s'etant  illustre 
par  des  actions  d'eclat.  Les  troupes  musulmanes  se  disperserent  ä  droite 
•et  ä  gauche  pour  distribuer  des  coups  de  sabrc  sur  le  dos  des  Tatars  jusqu'ä 
la  lin  de  cette  journee. 

Le  general  des  Tatars,  Tchinghar,  fut  tue  dans  cette  bataille.  On  amena 
les  prisonniers  par-devant  le  sultan,  de  la  droite  et  de  la  gauche,  et  les 
chevaux  bronchaient  avec  leurs  cavaliers  en  foulant  les  tetes  des  heros. 
Le  sultan  partit  ensuite  pour  al-Bira,  et  il  gratifia  le  gouverneur  de  cette 
ville  de  l.OOU  dinars;  il  donna  ä  la  garnison  de  la  forteresse  une  somme 
de  Cent  mille  dirhams;  puis  il  s'en  retourna  ä  Damas,  apres  avoir  ainsi 
inflige  aux  ennemis  une  defaite  qu'ils  etaient  bleu  loin  d'avoir  desiree. 

11  se  trouvait  ä  al-Bira,  parmi  les  troupes  des  Tatars,  Sliaraf  ad-Din  ibn  '  foi.  \i  r 
Khatir,  et  Amin  ad-Din  Mikaiil,  lequel  etait  gouverneur  de  Ivonia,  ainsi  que 
plusieurs  generanx   du  pays   de  Roum;  ils  commandaient  un  corps    d'envi- 
ron  trois  mille  cavaliers ;  leur  chef  etait  le  Prince  de  la  mer  ' . 

1.  ^V.j-^  oOÜI  est  une  faule  absolue;  '-),-'Jt  oXl-  est  impossible,  l>j^  etant  un 
mot  persan;  l)  ,i  öXi»  malik-i  daria  est  un  binömc  pers.in,  auquelles  Arabes,  le  con- 
siderant  comme  une  expression  intej^rale.  ont  prelixe  leur  article.  II  y  avait  chez  les 
Saldjoukides  un  emir  qui  portait  le  titre  de  J^l-  oXL  malik-i  sahil  »  l^rince  de  la 
province  maritime  » ;  Tun  d'eux,  Baha  ad-Din.  ful  mis  ä  mort  eii  676  de  l'hegire.  II  est 
possible  quo  ce  soit  de  ce  personna<;L'  qu'il  s'a;;iss('  dans  le  texte  de  Moul'azzal. 


380  MOUFAZZAL  IBN  ABIL-FAZAIL.  [216] 

1^-   UÄ^l    j£.   lyy;l   jl   A*    i^^l   J&   Js\  ^LJI    bÄj;    ^Jl    SJA    LUs    JjVl 

yis.   <uA:  J  bli,U  ^1  ^^  -UjuJI  dLUl  ijJ^^  \J:>-  i^Lii  U.ls   -^jlJl  Jis  ®^'=^'Vi 
aJ  Ci,l   ^lyi   ^Ul   o'4v-*   iS~*^  ^^J  ^)-   (5-^  -*-*—''  viiiJl  j^,-c    ^:>sj  ll-lj   _~-a^l 

1.  Lire  l._^,.^  ^a.  -  2.  11  faut,  ou  jo^^JI  A-"  i'  ^"•^,  ou  ib.^t  i^JJI  ^JLL. 
—  3.  Man.  ^^— -o.  —  4.  Man.  ^•'-'^ ;  il  parait  difficilc  d'admcttre  que  l'auleur  ait  ecrit 
♦^U',  pour  »^^■'•V'!,  tant  cette  forme  serait  degradee. 


La  bataille  que  les  Egyptiens  livrerent  ä  Tchinghar,  et  sa  defaite,  eureiit 
lieu  le  dimanche,  dix-huitieme  jour  du  mois  de  Djoumada  premier:  la  nou- 
velle  de  ce  desastre  arriva  aux  troupes  tatares  qui  se  trouvaieiit  devant 
al-Bira,  alors  qu'elles  etaient  sur  le  point  de  s'emparer  de  cette  place; 
elles  leverent  precipitamment  le  siege,  abandonnant  leurs  armements,  leurs 
balistes,  leurs  bagages,  pour  ne  plus  songer  qu'ä  sauver  leur  vie,  sans  que 
les  chefs  fissent  quoi  que  ce  soit  pour  s'occuper,  du  sort  de  leurs  soldats. 

Le  sultau  partit  alors  pour  al-Bira,  devant  laquelle  il  vint  canipcr,  Ic 
vingt-troisieme  jour  de  ce  meme  mois,  et  il  fit  k  la  garnison  de  cette  place 
les  liberalites  que  nous  avons  relatees  plus  baut.  II  quitta  ensuite  cette 
localite  pour  se  rendre  k  Damas,  d'oü  il  partit  pour  regagner  l'empire  egyp- 
tien,  et  cela,  le  neuvieme  jour  du  mois  de  Djoumada  second. 

l>'bislorien  a  dit  :  (^)uaud  son  (lis.  al-Malik  as-Sa'id,  appril  (]u"il  a|)pr(i- 
chait  du  Cairc,  il  sortit  de  cette  ville  pour  se  portcr  ä  sa  rcnconlrt',  b'  dix- 
neuvieme  jour  de  ce  meme  mois;  il  6tail  accompagne  de  r^niir  Hadr  ad- 
Diii  Haisari  rl  du  vizir  l>;ilia  ad-l)iii  ibii  llaiiun.  Ils  rencontrerent  le  sultan  a 
al-Kosair'.  Di's  qu'al-.Malik  as-Sa'id  i'ut.  aperru  son  pere,  il  mit  picd  k 
terre,  et  marcba  (k  sa  rencontre);  al-i\lalik  az-Zabir  descendit  egalement  de 
chcval,  et  ils  s'cmbrasserent  longuemcnt;  puis  ils  se  remircnt  en  seile, 
et  se  rendirent  de    compagnic  k  la  Forteresse   de   la  .Montagne;  les  pri.'^ou- 

\.  I>p  mont  Mokattam,  dil  Yakmil.  H'.  128.  est  situe  ontrc  celte  localite  de  Kos;iir  et 
Makta  al-Hidjarn. 


[217]  IIISTOIRK  11F.S  SILTANS  .MAMI-OUKS.  381 

jl<^^    Jl_^    ^    ^^    j,    j^    ^^    jÜ^LJl    i;V^    J}^\    IjJj    «J^yliVi^    ^y^\ 

^_a)1    ^_^  ^^Vl   (v,;^  <^l>-j  Ail^l    j.  i^^    ^L^    J   (.Lül   Jl   jlkUl  <fy 

1.  Lire  .'■J'^. 


niers  tatars  ötaient  coiiduits  dcvtint  eux  sur  leurs  rhevaux,  rharges  de  licns 
et  de  chaiiies. 

Cette  annec,  notre  seigncur  le  sultan  fit  emprisonner  le  sliaikli  Ivliidr, 
le  douzieme  jour  du  mois  de  Shavval;  Ic  sultan  avait  mande  Ic  sliaikh 
Ivhidr  ä  la  P^'orteresse  de  la  Montagne ;  un  certain  nombre  de  personnes  se 
trouvaient  presentes;  elles  se  porterent  garantes  de  crimes  qu'il  avait  toi. 
(-•ommis,  tels  la  pederastie,  l'adultere,  et  bien  d'autres.  Le  sultan  ordonna 
de  le  faire  jeter  en  prison,  et  son  histoire  sera  racontee  ä  roccasion  de  la 
mention  de  sa  mort,  s'il  plait  ä  Allah,  le  tres-haut. 

Au  commencement  de  l'annee  672,  le  khalife  etait  dans  son  Etat,  ainsi 
que  les  rois,  ä  Texception  toutefois  du  prince  de  Sihyaoun',  lequel  etait 
mort;  la  souverainete  de  cette  ville  avait  ete  transferee  au  sultan;  puis,  il  la 
lit  rentrcr  au  nombre  des  forteresses  des  Ismailiens.  Cette  meme  annee,  le 
sultan  partit  pour  la  Syrie,  accompagne  d'un  tres  petit  nombre  de  personnes, 
generaux  ou  courtisans,  parmi  lesquels  l'emir  Shams  ad-Din  Sonkor  al- 
Ashkar,   Trmir   Badr  ad-Din   Baisari.  Tömir  Saif  ad-Din  Etemish'  as-Sa'di. 

Quand  le  sultan  arriva  ä  'Askalan,  il  apprit  qu'Abaglia,  iils  d'Houlaoun, 
s'etait  mis  en  marche  pour  se  rendre  ä  Baghdad,  et  qu'il  etait  parti  ä  la  tetc 
de  son  escorte  pour  se  livrer  au  plaisir  de  la  chasse.  Le  sultan  ecrivit  au 
Cairo  pour  mander  les  troupes  aupres  de  lui;  quatre  mille  cavaliprs  partirunt 

1.  Nom  d'une  citadelle  tres  puissante,  qui  dependait  de  Homs,  et  qui  faisait  partie 
de  la  province  maritime  de  la  Syrie.  —  2.  Le  nom  de  cet  emir  parait  plusieurs  fois  dans 
cette  histoire,  sous  des  graphies  differentes,  pages  382,  486,  497 :  c'esl  le  participc  passif, 
etc[giie]-mish,  du  verbe  mongol  etegae-ku  «  revenir  ä  la  sante  »,  dont  un  derive,  etegui 
X:o!,  a  ete  emprunte  par  le  turk.  Ce  mot  n'a  rien  ä  voir  avec  le  mongol  eteinek  «  nour- 
riturc  pour  les  cochons  »,  qu-  a  ete  emprunte  par  les  langues  turkes  sous  la  forme 
elinek  «  pain  »,  ce  qui  monlre  linleriorite  du  Türe  sur  Ic  Mongol. 


382  MOUFAZZAL  IBN  ABIL-FAZAIL.  [218] 

j^  ^  ^j^  ^Vl  '■i.J  Vjl  ^>i  JLJ\  ^  i^lDl  J\  jlUJl  ^  Ö!i^  jc^ 
j;_jj|  jtj  ^jjl  J'y\  j^aJI  JL<^3  i^^j^^  tX^r^  ö:.-^'  '^  ^'^^  (^J  f-^  "-^^ 
(vfc-A*  r^p"  fi^'  f^'  ij-*''^J  (jr*^  O!.  ^_/^'  ij-«  'j'^'v*  '^^  Cf.'^'^  A^i  UtALs 
•Cjt^j  SytUlL  A.0JI  dLUI  /«lilj  yi^  jti.    -jA^  j  jljo'jiJI  siJLL  a.a)1  ja.  _^Y1 

*  fol.  43  r.  jUjiJl    ^_jJl     jJ.     ^^Vl    J\      -\^l     ^b    ^JocJI     J:.^!     J,jJI    v_i^    ^^     *AA-a« 

^^^SÄJI    jlS3    11^     ^__^jl    ^    ^^r«^''    üS/'    -^^    uT^^:     ir-^    •^'^    \c^i  ®ÖJI    i-U 


d'abord,  chaque  division  de  mille  hommes  etant  sous  le  commandenicnt 
d'un  geiieral  :  c'etaient  al-Hadjdj  Ala  ad-Din  Ta'ibars  al-Vaziri,  Djamal 
ad-Din  Oughoush  ar-Roumi,  "Izz  ad-Din  Koutloiiboukha,  et  'Alam  ad-Din Tai- 
tadj.  Ces  ofTiciers  partirent,  le  lundi,  de  la  Birka',  i>t  prirent  le  chemin  de  la 
Syrie;  apres  eux,  partit  l'emir  Badr  ad-Din  Bilik,  le  khazindar,  le  dix- 
huitieme  jour  du  mois  de  Safar.  Al-Malik  as-Sa'id  demeura  au  Caire  avec 
al-Farikani  et  le  sahib  Baha  ad-Din. 

Lcs  armees  rejoignirent  le  sultan  ä  Jall'a;  il  organisa  leurs  dillerents  corps, 
et  partit  pour  Damas,  emmenant  en  sa  compagnie  Izz  ad-Din  Yagban-,  le 
silabdar,  et  le  ills  du  prince  de  Sindjar;  l'emir  Badr  ad-Din,  le  khazindar, 
demeura  ä  Jaffa,  puis  il  s'avanga  ä  deux  etapes  de  cette  ville  ''.  Quand  le  sultan 
arriva  ä  Damas,  il  apprit  que  les  Tatars  avaient  renouce  ä  leur  expedition, 
et  qu'ils  avaient  battu  en  retraite.  II  envoya  alors  Saif  ad-Din  Etemisli  as- 
Sa'di  sur  les  chevaux  de  la  poste  k  l'emir  Badr  ad-!)in,  le  khazindar,  pour 
♦  foi.  43  r.  Ini  ordonner  de  ramener  les  »armees  dans  l'empire  egyptien;  elles  arrive- 
rent  an  Caire,  k-  neuvieme  jour  du  mois  de  Djoumada  second  de  cette  annee. 

Getto  meme  annee,  Balbous,  ^mir  des  Arabes  du  Maghrib,  dans  le  pays 

1.  11  y  avail  en  deliürs  du  (laire  plusieurs  de  ces  mares  :  l'une.  la  iiirkat  al-Djoubb 
^_,a2£-^!  i5^,  ou  Birkat  al-Hadjdjadj  _.ls^'  iT^j,  qui  se  trouve  sur  le  cliemin  du  Caire 
au  llidjaz  'Khildt,  mau.  arabe  1731,  lol.  294  v°i:  une  aulre  de  ces  uiar(»s  csl  iionimee 
Birkat.  al-llabasli  ^vov-''  ifjj;  eile  ('tail  situee  au  nord  de  grauds  jardins,  nouimi'S 
1(58  «  Jardins  du  Vizir  ''> ß\J^  .rt^'-^  [ihid.,  fol.  2i)5  v°).  —  2.  Gel  ofTicier  est  nomine' 
plus  haut  Xii}  Ighan  (voir  tome  XII,  page  473).  .\^>.',  .i^,  ij^:?.  sont  des  formes 
absolumcnt  equivalcnles.  —  3.  Sur  Vordre  de  Baibars,  d"alicr  camper  en  debors  de 
Jaffa,  commo  Makrizi  nous  lapprend. 


ll'.y  IIISTOIRF  DES  Sür,TANS  MAMLOUKS.  .is:? 

ij-^L  ^3  «si^  'Lil  Cji^  j^  -7—^3  JytLö)!  ^1  l^^l  ij^^-Äs-lj  üj^pJvs  ^5j1j^'1 
•«J    ^^3    4_U    ».li-lj    <_'!    ^^f— »'3    <s-^\s    AJii\    ^y^    jLkUI    l^y-    ^yf    ^J\    Uj-ä^ 

^•l:^  jj3  i__'l  bJut!  J  jl  ^Lyi  J^  •y\  J)'i.  L.>J3  •äC.'Ui  ii%  ^_5''  '^'>^J  J-^' 
jlkU  jl  J_^_  _^3  ^Jl  ^^U  '^l::^  j]p  _ytlül  CÜJl  jlkUl  J^  lt^\  dlU 
0^11    cLL   ^\:i   j-w    jl<3    jlkUI    Jl    <:l::^    JU>1   J   clj-UI   a.^'   X^    iJu^Ji 

^lül    vjJJUl    jlkUi    ;5A;_    j^    ^;,3    ^jVl    o^.    ^^^-l   ,>>--«    CUUJI    e^Ül    JyL; 
1.11  rnudrait,  soil  , \^  j-Jj,  soit  ^^^     ^  J.. 


(lo  Barka',  ful  vaiiicu.  Cet  emir  avail  refuse  de  payer  la  dime  que  Ion  prelc- 
vait  siir  Irs  troiipeaux  des  Arabes,  et  de  se  soumettre  aux  obligations  habi- 
lurlles  de  vassaliti'  qui  lui  iaconibaient  ä  l'egurd  du  siiltan.  Le  sultaii  en- 
voya  contre  lui  uae  armee  commandee  par  Mohammad  al-Hawwari;  le.s 
troupes  egyptiennes  le  battirent  et  le  ramenerent  prisonnier  au  Caire,  apres 
lui  avoir  pris  un  butin  enorme. 

Balbous  resta  en  prison  jusqu'ä  ce  que  le  sultan  füt  revenu  de  Syrie; 
11  lui  fit  alors  rendre  la  liberte;  il  le  combla  de  faveurs,  et  lui  remit  un 
vetement  d'lionneur;  il  ecrivit  pour  lui  un  diplöme  lui  conlerant  la  dignitoi 
(Temir  (des  Arabes  du  Maglirih),  et  il  le  chargea  de  representer  son  autorite 
dans  ce  pays,  puis  il  le  renvoya  dans  sa  patrie.  Balbous  etait  alors  äge  de 
prcs  de  Cent  annees;  le  trepas  l'atteignit  alors  qu'il  etait  en  chemin  pour  s'eu 
retourner  dans  sa  terre  natale,  avant  qu'il  n'y  füt  arrive,  et  il  ex'pira. 

Ibu  Alxl  al-Zaliir  a  racontc,  parmi  les  evenements  de  cette  annee,  que  le 
sultan  al-Malik  al-Zahir  regut  une  lettre  du  roi  d'Abyssinie,  laquelle  etait 
plice  dans  une  lettre  du  souverain  du  Yemen;  ce  prince  disait  que  le  sultau 
d'Abvssinie  avait  dejä  prie  les  rois  (du  Yemen)  de  faire  parvenir  sa  lettre  au 
sultan  d'ßgypte.  La  lettre  du  souverain  de  TAbyssinie  disait  :  «  Le  moindre 
lies  serviteurs,  Yekouno  Amlak-,  baise  la  terre  devant  le  sultan  al-Malik  al- 
Zahir.  et  lui  adresse  cette  supplique,  qu'Allah  eternise  son  regne !  II  porte  a 


1.  Barka,  dans  les  histoires  qui  se  respeclent,  est  toujours  ecrit  ÜiJ.  —  2.  P'n  127.'5, 
le  roi  d'Abyssinie  etait  jRji-r  :  >tr"\W  Yekouno  -Vmläk.  f^c^  derive  de  .r-C  Yi-kouno,  par 
suite  d'une  de  ces  accumulalions  d'erreurs  qui  sont  cheres  aux  eopistes  arabes  :  yo 
pour  ^^C>  ;^C=  pour  i-V) :  j^*  pour^— v  :  oX'^'  est  une  faule  l'acilement  explicable  pour 
O-f-^'',  qui  Iranscril  a  la  perfection  rcthiopicn  Amläk. 


384  MOUFAZZAL  IBN  ABIL-FAZAIL.  [220] 

füi,43v".2^y^  U  J^_  d>J!  jlUJI  l;y^  *  ^^^  iJL_x  j^jj  jlUJI  liVj.  ®j!>.  li'l^ 
dUl*Jl  JiU  jlyi  ö_-u  j_5)l  i^.j  -"ijij  V3  Lfti  ^^xä^  V  Ult  1-C>  >Uj  jjiC 

-^■3  Jy  Ai-  ^3jb  di-ui  5u  «-'jlC  j  c^  Jl  VI  J\yy\  j\  oM  ^^-^^ 

V   jy^    i^j^-=JI    L»J'3    ^~<J-_JI     -yx    j_j-jlj    »_i)l    iJU   ^5^,5C_x.   jj   ^S-^i  ^-^i  '■-^ 

i^i^   i5-^'^    '-^->    ^'  *''y^-*^„   ^cr^'    jlAo-'lj    c.1^131    cäTj  diilJi-  1^  l3Ju._ 

1.  Lire  j«-^».  —  2.  La  l'ormule    .iV^-'  LJ  J^^»j    est  absolument   incorrectc,  et  d'une 

vulgarite  complete;  il  faudrait  au  moins  IjLL»  U  J^     ,!.  —  3.  Man.     ^.  ^,  ce  qui 

est  une  faute  du  copiste.  —  4.  iu=iJ!  "blj  ^_,^3J'w-sr:'-  "i!  serait  plus  correct.  —  5.  Man. 
,D-v.'.  —  6.  Lire  jsJj. 


sa  connaissance  qu'iin  ambassadeur  est  arrive,  envo3'e  par  le  gouverneur 
de  Kous,  au  sujet  du  moine  qui  est  venu  nous  trouver.  Mais  nous  n'avons  pas 
vu  venir  d'eveque. 

Notre  maitre  est  le  sultan,  et  nous  sommes  ses  esclaves.  Que  le  sultan 
exprime  l'ordre  au  Patriarche  '  de  faire  pour  nous  un  eveque,  qui  soit  un 
liomme  honnete,  savant,  qui  n'aime  ni  Tor,  ni  l'argent,  et  de  Tenvojer  en  la 
ville  de  'Avan  -,  Le  plus  humble  des  serviteurs  du  sultan  adresse  aux 
ofTiciers  d'al-Malik  al-MouzalTar,  roi  du  Yemen,  ce  qu'il  est  convenable  qu'il 
envoie,  et  ce  souverain  le  fera  parvenir  ä  la  cour  du  sultan.  Les  ambas- 
sadeurs  n'ont  eprouve  du  retard  pour  revenir  a  la  cour  du  sultan  '  que 
par  le  fait  qiie  j'etais  engage  dans  une  campagne. 

Le  roi  David  est  mort,  et  son  fds  lui  a  succede  datis  la  souverainete.  .I'ai 
autour  de  moi,  dans  mon  armee,  cent  mille  cavaliers  musulmans;  quant  aux 
cavaliers  cliretiens,  j'en  ai  infiniment  plus,  tellenient  qu'il  est  impossible  de 
connaitre  leur  nombre;  tous  sont  tes  esclaves,  et  ils  sont  prets  ä  obeir  a  tes 
ordres.  L'evcque  prie  le  ciel  pour  toi,  et  toutc  cette  multitude  repond  : 
«  Ainsi  soit-il!    «   Tous  les  Musulmans  qui    vicnnont  dans   notre   royaume, 


■  lol.  ' 


1.  Le  palriarclic  de  la  ville  d'Alexandrie,  dont  les  evöques  de  l'Egypte  et  de  la  Nubie 
ctaient  les  sufl'raganls.  —  2.  ,Ie  n'ai  trouve  aucun  renseignement  sur  celte  localite  dans 
Yakout.  —  3.  11  est  visihle  par  celte  plirase  que  Haibars  avail  euvoy('  des  ambassa- 
deurs  au  roi  d'Abyssinie,  et  que  ceux-ci  n'etaienl  pas  revciius  au  (>aire  en  leinps  normal, 
parce  qu'ils  n'avaient  pas  trouve  le  souverain  abyssin  dans  sa  residence  habituelle,  et 
i|u'ils  avnicnl  (He  obliges  de  courir  apres  hii  dans  une  contrec  devastee  per  la  guerre. 


r22r  lllsrolllE  DRS  SULTANS  MAMLOUKS.  385 

^  \i  J'^-'  Cr  -5'  ^«^j  ^"^'>^3  «^-^r«  ^y  J'j  V  y'  ^-''  -r^=^  i^-*^'  >Jr-J'j 

J  a::5CLw.  o^^j  b^,.^a£  i^^  j1a,U1  j^  j»,J  U  ^^  j^UJI  jULäJI  c!_ji«  ^1  S^^^l 
jlkU.  ^^LJlj  d^Ui  j.A^  iji;l^^l  j^.5  ^3^  A.:i£-  ■öiL-_Jl  ilJl  ^_i--  i^^ 
•'^l]j    ULi   "ü    U   L^»3    ^L^b    LÜy   t»<il   ^^11   ^U   "Uj    <_jL;    «JJl    ^_^    tr**"^^ 

1.  l-ire  -^'  au  cas  sujet;  Temploi  de  la  forme  du  cas  direct,  au  lieu  et  place  du 
cas  sujet,  est  l'une  des  caracterisliques  de  cette  langue  incorrecte.  —  2.  Lire  4-^j '  '*' 
sullixe,  se  rapportant  ä  U^blj,  doit  ötre  U,  cl  iion  5.  —  3.  Lire  Jj.  ^  4.  Lire  ^J^, 
^^^'-i'  etant  masculin.  —  5.  Lire  ^.^^1!=;  la  forme  ^^Ui,  avec  la  confusion  des  empha- 
liques,  est  caracteristique  de  cette  langue. 


nous  les  protegeons,  et  nous  leur  permettons  de  voyager  daiis  nos  Etats  ä 
leur  guise. 

«  Lambassadeur  qui  est  venu  nous  trouver  de  la  part  du  gouverneur 
de  Kons  est  tombe  malade.  Notre  pays  est  insalubre ;  celui  qui  est 
alleiiil  par  la  maladie  dans  nos  Etats,  personne  ne  peut  se  rendre  aupres  de 
lui  pour  le  soigner;  rhommc  (jui  respire  les  emanations  (de  cette  contree) 
tombe  malade  et  meurt.  » 

Ibn  "Abd  az-Zahir  a  dit  :  Le  sultan  ordonna  d'öcrire  une  reponse  ä  cette 
lettre,  et  j'ecrivis  ce  qui  suit  :  «  Nous  avons  regu  la  lettre  du  roi  glorieux, 
du  prlnce  magnifique,  qui  regne  avec  justice  dans  l'etendue  de  son  empire, 
le  souverain  '  du  royaume  de  l'Amhara",  le  plus  grand  des  rois  des  Abyssins, 
qui  exerce  le  pouvoir  supreme  sur  toutes  les  terres  qui  sont  sous  leur  domi- 
nation,  le  Negus  '  de  son  siecle,  Tornement  le  plus  precieux  de  son  royaume, 
duraut  Tage  oü  il  le  gouverne,  le  giaive  de  la  foi  revelee  par  le  Messie,  le 
soutien  des  Etats  qui  professent  la  religion  chretienne,  le  plus  juste  des  rois 
et  des  Sultans,  le  sultan  de  l'Amhara ;  qu'Allali  garde  sa  personne,  qu'il 
repande  dans  son  coeur  la  lumiere  de  la  Verite! 

«  Nous  avons  pris  connaissance  de  cette  lettre,  et  nous  avous  compris 

1.  Js^  halt'  est  une  forme  intermediaire  entre  le  guez  ,h*  hazä,  ramhariqut!  >,(ii. 
athe,  qui  designe  le  souverain  de  rEtliiopie,  que  l'on  appelle  aussi  ■>'/•>»•  1  >?/"^-  negoush 
nagashet  «  roi  des  rois  »  :  .J^ä  transcrit  une  forme  /hm.  du  moyen  Age.  —  2.  Aujourd'liui 
hli-  Amärä,  avec  la  chute  de  l'aspiree;  anciennement  hTihi-  Amhara,  d'apres  la  forme 
arabe  '^5^'•'.  —  3.  Voir  note  1;  il  est  evident  que  la  forme  arabe  nadjashc  correspond  a 
une  forme  anoieiine  yif"  nagashe,  dont  le  pluriel  est  nagashet. 


386  MOUFAZZAL  IBN  ABIL-FAZAIL.  [222] 

CjliC«  l;_^^i  UJ  ytikJl  jl^   ^1    Jls  ®z>\j»  ■*i^^   f-y    ^^«3  ^-^^^   VI   A»l  :l.j^_ 
j%  ^>Uj  J^lj  o^Wl  ^%    ol:^  ^^Jl   ^1   ^^  P^'-:.  ^^J  ^^Vl   p~C«Vl 

1.   Lire   b^C»£.  —  2.   Lire   '->,J-i-",   le  pronoin   sullixe  se  rapportant  ä  un  nom  au 
plurieL 


tout  ce  qui  s'y  trouve  contenu.  Quant  ä  la  demande  de  l'eveque,  que  nous 
y  voyons  forinulee,  personne  n'est  venu  ä  notre  cour  pour  nous  entretenir 
de  la  part  du  roi  sur  ce  sujet,  de  teile  sorte  que  nous  ignorons  entierement 
foi.  44r°.  ce  que  vous  attendez  de  nous.  Pour  ce  qui  est  de  la  lettre  du  sultan  al-Malik 
al-iVlouzaffar,  eile  nous  est  arrivee,  nous  expliquant  que  ce  souverain  a  regu 
du  roi  d'Abyssinie  une  lettre,  et  un  courrier,  qu'il  a  garde  aupres  de  sa 
personne,  jusqu'au  moment  oü  il  a  repondu  ä  sa  lettre. 

«  Quant  ä  ce  que  le  roi  nous  apprend  de  la  multitude  de  ses  soldats,  et 
des  Cent  mille  Musulmaiis  qui  servent  dans  ses  rangs,  certes  Allah,  le  Dieu 
tres-haut,  en  a  niis  un  nombre  autrement  considerable  dans  nos  armees. 
Pour  ce  qui  est  de  la  pestilence  de  ses  etats,  c'esl  Allah  seul,  le  tres- 
haut,  qui  fixe  le  terme  de  la  vie  des  homnies.  Aucun  homme  ne  mcurt,  s'il 
n'est  parvenu  au  terme  extreme  qu'Allah  a  fixe  pour  son  existence,  et  celui 
qui  s'est  acquitte  de  sa  täche  ici-bas  quitte  ce  monde.  » 

Ibn  Abd  az-Zahir  a  dit  :  Maintenant  que  nous  avons  parh-  de  la  corres- 
pondance  que  le  roi  d'Abyssinie  entretint  avec  le  sultan,  nous  allons  donner 
un  apercju  de  son  empire.  L'Anduira  est  un  des  cliniats  de  FAbyssinie,  et  il 
en  est  le  plus  considerable;  le  prince  qui  regne  sur  FAmhara  est  en  fait  le 
souverain  de  la  plus  grande  partie  de  l'Abyssinie,  lels  les  pays  de  Damout. 
de  Harl6.  Le  souverain  du  pays  d'Audiara  est  nomine  hutv\  ce  qui  signifie 
khalife,  et  tous  ceux  qui  dominent  sur  cette  contr6e  portent  ce  titre. 

Parmi  les  rois  de  FAbyssinie  fut  Yousouf,  fils  d'Arsamaya,  qui  l'ul 
seigneur  des  contrees  de  lladaya,  du  Shoa,  de  Ralhour,  et  des  provinccs  qui 

1.  Voir  la  iiote  di-  la  pagc  pr(5cedenlc. 


[223^  IIISTOIRE  DKS  SUF.TANS  MAMLOÜKS.  387 

■^.-«i Jl     cJjX»    /♦i-***3    yLkftlj    jiSeAsj     ly^J    *jlA;>-     jM>      .„.»-Lj      »AJ     AjU— 'JI      \j1     i__L-y 

A)    ».»JastJ     (V*-Cc-      «^U-    'L     -Uaä>     ^^    As     /k*Jl     ._3-L5    jlSj     @     «. 11     |*^^-ÜL%     cU— l 

w»'^     "'l5    't^      ^JJ  SijUoJl    «ijJJl   ^ULÜ    ^jjuu    Äi-Ii    JjVVi     ä-«^    JAc.      "yA    SjIäi»-  t,L-jlj 

dÜJl  jlkUl  Jl  )i'j^j  j4^  .^'  cUUl  lÄ*  jl^j  ;.i^l  4^  ^1  ^b  lÄA  .^iJÜl 

1.  Lire  »Jjlij.  —  2.  Lire     ._^vL_^  au  cas  sujet.  —  3.  Lire  ix.^'.  —  4.   Lire      >>.. 
—  5.  Le  manuscrit  omet  ^.  —  6.  Lire  ii.^'  ^ü)   Jo^L.  ^^     ^«.  —  7.  Man.  omet 


en  d^pendent;  les  rois  des  Musulmans  sont  les  suzerains  de  ces  princes. 
Quant  aux  Zaila'  et  k  leurs  tribus,  ils  ii'ont  pas  de  rois,  mais  ils  sont 
divises  en  sept  tribus;  ces  gens  sont  musulmans,  et  leurs  predicateurs  reci- 
tent  la  priere  publicjue  au  nom  de  leurs  sept  chefs. 

Le  roi  du  Yemen  avait  envoye  des  gens  pour  bätir  une  grande  mosquee 
chez  les  Zaila',  de  fagon  que  Ton  fit  chez  eux  la  priere  en  son  noni ' ;  il  envoya 
les  pierres  d'Aden,  ainsi  que  tous  les  outils  necessaires;  mais  un  certain 
uom!)re  de  gens  des  tribus  des  Zaila"  se  saisirent  des  pierres  et  lesjeterent 
dans  la  mer.  Le  roi  du  Yemen  mit  l'embargo  sur  leurs  navires  dans  Ic  port 
d'Aden,  en  represailles  de  cette  insulte,  durant  une  annee  entiere. 

Celui  qui  vcut  se  rendre  dans  l'xVmhara  part  de  la  ville  de  'Avan  qui  se 
trouve  sur  la  cöte  du  pays  des  Abyssins".  L'arraee  (du  roi  de  l'Amhara)  ^foi.  vi  v». 
est  tres  nombreuse,  et  il  commande  ä  la  plupart  des  rois  de  l'Abys- 
sinie.  Ce  souverain  avait  envoye  nn  ambassadeur  au  sultan  al-Malik  az- 
Zahir,  avec  des  prösents  et  des  cadeaux,  parmi  lesquels  se  trouvaient  des 
lions,  noirs  comme  la  nuit.  L'ambassadeur  arriva  au  pays  de  Sahart  %  dont 
le  prince  s'insurgea  contre  Ic  roi  d'Abyssinie,  et  arreta  l'ambassadeur,  avec 
les  objels  qu'il  avait  avec  liii. 

1.  Le  souverain  rasoulide  du  Yemen;  c'etait  une  i'acon  d'y  l'aire  reconnaltre  sa 
suzerainete;  c'est  de  meme  que  les  empereurs  chinois  envoyaient  aux  souverains  du 
.lapon  des  diplömes  leur  conferant  des  litres,  pour  arguer  de  ce  toupet  par  la  suite,  et 
prelendre  ä  la  suzerainete  des  iles  du  Soleil  Levant.  —  2.  Ce  qui  defeiid  de  corriger 
j'^  en  jl^',  Aswan  etant  sur  les  premieres  marches  de  la  Nubie.  —  3.  Sahart  est  la 
transcription  tres  exacte  de  la  forme  abyssini-  rt/iiC-V. 


388  MOUFAZZAL  IBN  ABIL-FAZAIL.  [224] 

^Ul  ij_j^l  'C.sE^j   cJ=^l   (j--^^    j    ^LDI    ^1    J-~^y   ^jtLkJl    dLUI  jLkLJl 

^IsjUJl      A'-'^J'      iT-*^      .^"^'^     "Cst^J      aJLwC      4jlji-l     4JI      .XJlJ      \^^      Vlils-1     jlLUl     '«J 

^Ij  __,-Ä.  JU  ij  <-Sj3  ""^y^DUl   f>L_3  ^^=J1  ~^j^  ^^  'j:J\j^  ^  Jo-V  -'^_  V  U 

^^Vi    'C.Ä^    ijAiji    /^-*Ji     cj^    .j"^*^    ^J    ®^,„?ir|^'J    ^'*^"    ^      Ü^J^  ijAÜ)    jl 

1.  Lire  '^^  L-^.  —  2.  Lire  ^^    J  ou  -L>  ^.  —  3.  Man.     --^LM. 


Ell  rannee  673,  al-Malik  al-Mansour,  prince  de  llamah,  se  rendit  ä  la 
coiir  du  Sultan  al-Malik  az-Zahir.  II  ariiva  au  Caire,  le  sixiemejour  du  mois 
de  Moharram,  accompagne  de  sou  frei-e,  al-Malik  al-Afdal  Nour  ad-Din  'Ali, 
et  de  son  lils,  al-Malik  al-Mouzaffar  Taki  ad-Diu  Mahmoud.  II  descendit  au 
Kabsh'.  Le  sultan  lui  fit  uue  reception  magiiifuiue,  et  lui  envoya  son  Service 
de  bouche  complet,   avec  Temir  Shains  ad-Diu  al-Farikani,  l'ostaddar-. 

L'emir  se  tint  debout  ä  la  tete  de  la  table,  conime  il  avait  coutume  de 
le  faire  eu  la  presence  du  suUan,  mais  al-Malik  al-Mausour  l'adjura  de  renou- 
cer  ä  ce  ceremonial,  et  le  fit  asseoir '.  Le  sultan  envoya  ensuite  au  prince 
de  Hamali  une  quantite  considerable  de  vetements  d'lionneur,  d'or,  et  de 
presents  de  tout  genre,  tellement  que  le  prince  ne  put  le  remcrcier  de  toules 
ces  faveurs;  il  lui  perniit  des  choses  qu'il  ne  tolerait  d'aucun  de  ses 
favoris,  comme  de  boire  du  vin,  d'enteudre  des  concerts  ',  de  se  prome- 
11er  en  bateau  sur  le  Nil,  et  il  ordonna  que  Ton  rectifiät  ä  son  intention  les 
deux  rives  du  fleuve,  la  rive  de  Misr,  et  la  rive  de  File  de  Raudha  ". 

Gelte  nieuie  annee,  Sarim  ad-Din  Uzbek  arriva  au  Caire,  accompagne  de 

1.  Les  belvederes  de  Kaljsli,  dit  Makrizi,  dune  fa^on  plus  claire.  Les  khalifes  fati- 
mites  avaient,  tant  dans  I'interieur'du  Caire,  que  dans  ses  environs,  ä  Misr,  dans  l'ile 
de  Raudha,  au  Karafa,  a  la  Birkat  al-Habash,  des  belvederes  ij^^-^,  qui  formaient  des 
habitalions  de  plaisance  (/vAi^w/,  man.  arabc  1731,  folio  383  v°).  —  2.  Abikrizi  dit,  d'une 
i'ayon  dIus  compröhensible,  qu'a  peine  le  prince  fut  arrive  au  Kabsh,  l'emir  Shams  ad- 
Din  al-Farikani  se  presenta  avec  lout  l'appareil  d'un  grand  diner,  cxactement  comme 
pour  le  sultan,  ce  qui  etait  une  marque  d'lionneur  insigne.  —  3.  A  table,  en  sa  compa- 
o-nie,  pour  diner  avec  lui.  —  'i.  Donnes  par  des  ciianteuses  el  des  danseuses  peu  v6tues. 
—  5.  Pour  qu'il  n'eüt  pas  la  vue  ilioquee  par  les  inegaliles  de  leur  terrain,  ou  pour  que 
son  bateau  püt  accoster  plus  l'acilement. 


225]  IIISTOIIIK  DKS  Sri/FANS  MAMhOUKS.  ;JS9 

vIlUl  jlk-Ul  '»4-y      ^~J^  i-^  Jj  '^ir— '  ^^'  ^•^  -s^Vl   iS^'^-^  Cr-r-^i    ^U 'i<'i- 'i'' i° 

, Jl   i^jAüCl  >_jl.   ,  Jl   c'L    ^•^o   ^U  /^   -c.j-01  ^^     _^     Jl  IjusIs  ^^ 


I.  Lire  yi^^j^.  —  2.  [^a  graphic  correcte  do  ce  nom  est  iüjj. 


I V'iiiir  Azaz  et  de  ses  cousius,  veiiaiit  de  Barka;  ils  etaienl  accompagncs 
de  Mansour,  seigueur  de  la  forterosse  de  Talamila,  ([ui  presenta  ses  clefs 
au  sultau,  le  viugt-septieine  jour  du  luois  de  Djoumada  second. 

Ilistoire  de  l'expt^ditioa  de  Sis.  Gette  meme  annee,  le  sultaii  al-Mulik  az- 
Zahir  partit  du  Caire,  se  dirigeant  vers  Damas,  emmenaiit  avec  lui  la  total! te  *  loi. 'js  r°. 
de  ses  troupes  toujours  victorieuses;  il  laissaremir  Shams  ad-Din  al-Farikani 
dans  rcmpire  egyptleii,  pour  le  gouverner  durant  sou  absencc,  et  il  se  mit  en 
luarclie,  le  quatrieme  jour  du  inois  de  Sha'hau;  il  arriva  a  Damas,  le  vingt- 
ncuvieme  jour  de  ce  mois,  puis  il  partit  de  cette  ville,  dans  rintention  de 
gagner  Sis '.  II  traversa  le  Darband",  au-dessus  de  Darhsak ',  marchant  sui' 
Sis,  dans  la  direction  de  la  porte  d'Iskandarouna '.  II  sempara  d'Ayas ', 
d'Adana,  de  Massisa''. 

L'armee  entra  dans  ce  pays,  le  onzieme  jour  du  mois  de  Haniadhau,  et 
tili'  en  sortit  le  vingtieme  jour  du  mois  de  Shavval,  apres  avoir  massacre  un 
uoinlire  considerable  d'Armeniens,  apres  avoir  capture  le  plus  grand  nombre 

1.  Ou  mieux  Sisiyya,  la  capitale  du  roi  d'Armenie.  — 2.  Ce  mot,  qui  est  persan, 
desig-ne  un  col  dans  une  cliaine  de  montagnes:  il  s'agit  ici  du  defile  connu  anciennement 
sous  le  nom  de  'Ay.avixai  ttu/ki,  qui  franchit  la  chainc  des  monls  Almadagh,  laquelle 
separe  aujourdhui  le  vilayet  d'AIep  de  celui  d'Adana-  —3.  Le  nom  de  Darbsak  ne  parait 
pas  dans  Yakout ;  c'etait  une  place  forte,  k  une  dizaine  de  milles  dans  le  nord-est  de 
Baghras.  —  4.  D'apres  Yakout,  I,  254,  c'est  une  ville  ä  lest  d'Antioclie,  sur  le  rivage 
de  la  Alediterranee,  eloignee  de  quatre  farsakhs  de  Baghras,  de  huit  farsakhs  d'An- 
tioclie;  aujourd'liui,  Iskanderun  sur  les  cartes  allemandes.  —  5.  Yakout  ne  parle  pas  de 
coltc  localite,  qui  est  la  ville  nommee  Ajas  sur  les  cartes  allemandes.  —  G.  Massisa,  dit 
Yakout,  IV,  557,  est  une  grande  ville  sur  les  deux  rives  da  fleuve  Djilian  .(U^:^;  on 
la  compte  au  nombre  des  places  frontieres  qui  defendent  lacces  de  la  Syrie:  eile  se 
trouve  entre  Antioclie  et  le  pays  de  Roum,  dans  le  voisinage  de  Tarsous.  C'etait  une 
tres  grande  ville,  tres  riebe,  forliliei',  qui  avait  cinq  portes. 

PATR.    OH.   —  T.    XIV.   —   I-.   :i.  Ji; 


390  MOUFAZZAL  IBN  ABIL-FAZAIL.  [226] 

\^   Ij^—jlj  /»jl=-   Ji^c   ^It   Jj.'3   ^^-LvJl    »..«.3-   (j-Ul   ^j-«  ÄWI3    ^j"!/»    »juäT  a-)jaJI. 
»>jl  Cw   c^,li-j    jl      !1    i%il    ^sL-Jl   Jj'j   ^    (»Lslj    ^"^    S^^3    ^c^\    ^i    ^ 

jiLui  ji  ^'i  iUj^n  ^a)i  j;«  51  a)i3  ^*iyi  aui  i,^  j  ^i>ii  ^jji 

^  <£ji  JU   UJ  ■vfl  Jili3  ®(»jjl  JU2i3   i>Ui  ^1   Jji^oJI  Ja  ^y^^   ^Ikll  v^iiLJI 
1.   I.iro  \,^  lik.  —  2.  Lire  ^Ji^'.  —  3.  |^^ '^V^. 


de  leur  population,  apres  y  avoir  ramasse  iin  biitin  considerahle  eii  animaux, 
en  esclaves,  taut  lioinmes  que  femmes. 

Le  Sultan  s'arreta  aii  defile  le  plus  etroit  du  Darband,  au-dessous  de  Ba- 
ghras',  et  il  prit  k  la' population  de  ce  pays  tout  son  bctail;  il  descendit 
ensuite  ä  'Anik  de  Harim  -,  et  il  distribua  aux  gens  (de  cetle  localite),  d'unc 
lagen  ögale,  ce  qu'il  avait  capture.  II  resta  ä  'Amk  jusqu'ä  la  fin  du  mois  de 
Sliavval,  et  durant  tout  le  mois  de  Zilka'ada;  il  decampa  dans  les  dix  premiers 
jours  du  mois  de  Ziiliidjdja,  et  rentra  a  Danias.  11  sejourna  quelque  temps 
dans  cette  ville,  et  il  renvoya  les  troupes  dans  leurs  pays  jusqu'au  commen- 
cement  de  Tannee  674. 

La  cause  de  l'expedition  que  le  sultan  entreprit  cettc  annee  fut  la  suivante, 
d'apres  ce  que  raconte  'Izz  ad-Din  ibn  Shaddad,  daus  son  ar-Raouz  az-zahir 
fi  simt  al-Mallk  uz-Zahir  :  Le  parvatia ''  Mo 'in  ad-Din  ecrivit  au  sultan  al- 
Malik  az-Zahir,  pour  l'iiiciter  ä  envahir  Tempirc  (saldjoukide),  et  ä  attaquer 
le  pays  de  Roum. 

II  arriva  en  eilet  que  le  parvana  Tut  reduit  a  riinpuissance  al)Solu('  par  li' 
l'ail,  d'Alcliaii,  fils  d'Hoiilaonii,  et  frere  d'Abaglia,  Iccpiel  Alcliai  avait  eu  le 
dcssein  de  le  faire  assassiner.  La  terreur  avait  ineite  le  parvana  a  (''criri'  au 

1.  Bayhras,  dit  Vakoul,  I,  003,  est  unc  villü  i|ui  se  Irouve  au  pied  de  la  immtagiio 
de  l.oukkam,  a  quatrc  farsaklis  d'Antioche,  ä  la  droile  de  la  routc  qui  mene  d'Alep  ä 
Antioche.  —  2.  Plusieurs  localites  porlenl  Ic  iKmi  de  Amk:  eelle  dont  il  est  queslion  ici 
est  un  village  qui  depend  d'Alep,  apres  avoir  releve  d'Anlioclie  (Yakout,  111,  727);  cetle 
localite  est  citee  dans  les  vers  des  poeles :  eile  fournissait  la  plus  grande  parlie  du  ble 
qui  se  consoinuiait  :i  Antioche.  —  3.  Co  lilre  est  persaii;  il  signifie  «  qui  comniande  »; 
il  elait  porl(''  pai'  le  |iirinii_r  iniiiislre  des  Saldjoukides. 


[227]  IIISTOIHE  DES  SULTANS  MAMLOUKS.  301 

^Ui  ^11  jikui  J^j  ^>üi  ^  ^ij^  J-*'y  ®!s^  '^ys  '^'^  i^^i  v_^^3  ^l 
ij'Vl  cJI  jj  ^ ■  cJl   üÄa   a^«!    jlkl 0    Jji.    ^,i_s   A__i;    ^U   iUj^i    jUU 

lji.ls     '  •^•jj     jL     j  ».JaÄ)    Vi    |*J_yl>     ,-»>^:>:^    V   sl'lj^l    JI3    l^ja—lsjj     f-'-'^       J'j-«'     ^«--«-=>-     ^.I>o 

1.  Lire     c=^'-  —  2.  Lire  ',-''.  —  3.  Lire   sU-l.  —  't.  Lire  ^^i^v-s.  —  5.  Man.    v»--  js^. 
—  6.  Man.   .)jy^ 


Sultan,  l'annee   precedente,  en  meme    temps   qu'il  depechiiit  un   courrier  ä»foi.  45v° 
Abaglia,  pour  lui   exposer  les  raisons  ({ui  exigeaient  qu'il  rappelät  Atchai 
aupres  de  sa  personne.  Ahagha  envoya  un   ofTicier  (dans  le,  pays  de  Roum) 
|M)ür  prier  Atchai  de   venir  le  rejoindre,  ce  qu'il  fit. 

Le  iiasard  voulut  quo  le  prince  Atchai  quittät  lo  paj^s  (de  Roum)  au 
mouicnt  meme  oü  le  sultan  entrait  ä  Damas ;  le  parvaua  se  crut  tire  d'em- 
barras,  et  il  envoya  dire  au  sultan  :  «  Attaque  Sis  cette  annee-ci ;  l'annee 
[irochaine,  je  te  rendrai  maitre  du  pays  (de  Roum).  »  Le  sultan  attaqua  Sis, 
comme  cela  a  ete  raconte  dans  les  lignes  precedentes. 

L  liistorien  a  dit  :  (^)uand  Abagha  eut  mande  aupres  de  lui  son  frere  Atchai 
et  Samaghou',  il  envoya  dans  le  pays  de  Roum  Boughou  Noyan,  avec  qua- 
rante  Chevaliers  choisis  parmi  ses  favoris;  il  lui  donna  l'ordre  de  consigner 
par  ecrit  toutes  les  ressources  financieres  du  pays  de  Roum,  et  de  les  con- 
fisquer;  il  lui  enjoignit  de  plus  que  le  parvana  n'exercät  aucune  autorite  dans 
la  contree  en  dehors  de  sa  presence  ä  lui,  Boughou  Novan. 

Ouand  Boughou  Noyan  arriva  dans  le  Roum,  tous  les  emirs  du  pays  se 
presentferent  devant  lui,  et  lui  apporterent  des  presents  et  des  cadeaux,  ä 

1.  Ces  evenements  ne  sunt  pas  racontes  avec  cette  precision  par  Rasliid  ad-Din,  qui 
mentionne  seulement  la  canipagne  de  Baibais  contre  Kaisariyya  (man.  supp.  pers. 
209,  fol.  309  r°).  Bougliou  est  nomme  dans  ce  passage  ßy  et  ^ßy  (voir  Djami  at- 
lavarikh,  IL  page  551).  Rashid  dit  que  ce  general  etait  le  flls  d'Uugud-Noyan  X>y  ^J  ;le 
Mou'izz  al-ansab  man.  persan67,  foL  66  r°)  le  nommey^  Boughou, fils  d'Iluguen  .,fel>l 
Noyan.  L'accord  du  Mou'izz  al-ansab  et  de  Moufazzal  indique  la  ledureji^,  qui  est  le 
mongol  boughou  «  cerf  ».  ^yj>  de  Rashid  serait  le  mongol  tughon  «  chaudron  ». 
.Kc^  n'est  pas  le    .,'jt.— ..  du  Mou'izz  [ibid.,  fol.  66  v°). 


392  MOUFAZZAL  IBN  ABIL-FAZAIL.  [228] 

«ji>     "j^v^  iV"^'   iV'*^   l5 ^  ^*^   ""    (<    lAJjiij   ül *-«)/'     iVy   .?^   c>>^"*'3  ^"    (i-fj   (V 
Aj\  j  dUij.  ^v-Öl  ■Gojl"  J  ^^l~£   j^;l   dUj  ^i   jhy  ^}  SXA  x^  ^\  4ji! 

1.  Man.   ,  »JsJ  Jii.   —   2.  Man.   ,  ,.'»j  »äj.  —  3.  Man.  ,__,.jjjJIj.    —   4.    Lire     JU' 


rexception  du  parvana,  qui  nc  voulait  tenir  aiicun  compte  de  Tofdre  d'Abaglia. 
Boughou  Noyan  fit  main  basse  sur  toul  Targent  du  pays  de  Roum,  et  l'eu- 
voya  ä  Abaglia.  Quaiid  Mo  in  ad-üiii  vit  le  pouvoir  dont  etait  iuvesti  Bou- 
ghou Noyan,  il  prit  une  attitudo  liumble,  il  se  fit  toyt  petit,  et  se  resigna 
ä  lui  obeir. 

Description  et  histoire  du  pays  de  Sis.  Massisa  fut  liütie  par  'Abd  Allah, 
lils  d'Abd  al-Malik,  fils  de  Marvan,  suivant  ce  que  raconte  Ibn  Asakir  dans  sa 
grande  chronique,  et  cela  sous  le  regne  de  son  pere,  en  l'annee  iQ'i  de  l'he- 
gire.  Quant  ä  Tarsous,  c'est  une  des  cites  anciennes  (du  monde);  Tabari 
raconte  dans  son  histoire  que  le  tombeau  d'al-Mamoun  se  trouve  dans  cctte 
lui. 'ic  I".  ville '.  Ce  khalife  fit  en  eilet  eontre  eile  plusiours  expeditions,  eoup  sur 
coup,"  et  il  mourut  dans  une  localite  nommee  al-Badandoun-,  pres  de  Tar- 
sous, en  l'annee  218  de  l'hegire. 

Tarsous  et  Adana,  avec  le  pays  qui  environne  ces  villes,  sont  nonunees 
Rilikia''.  Massisa  est  la  ville  d'Hippocrate,  le  niedecin ',  rnais  Ton  dil  aussi 
que  c'est  Homs.  C'cst  ce   quo  mentionne  Ibn  al-Uoumiyj'a  %   dans  le  cuni- 

1.  Ce  lail  est  6galciiient  rapporle  par  Yakoul,  III,  .")2().  —  2.  Gelte  localite  n'est  pas 
menlionni'e  par  Yakout.  \a\  forme  al-Badandoun  est  donnöe  par  Tabari,  ed.  du  Caire,  x, 
293.  —  3.  Transeription  du  grec  KiXixi«.  —  '1.  llip])Ocrate  est  ne  dans  l'ilc  de  Cos,  comme 
le  dit  l'laton  (Fabr.'eius,  Utbliolheca  graeca,  11,  508).  L'autcur  du  Tas'iirikh  nl-hou- 
kama  (man.  ar.  2112,  fol.  41  r")  dit  qu'il  liabila  dans  Kobroulia  ^^j^,  qui, est  la  nienie 
que  Homs,  en  Syrie.  —  5.  Aboul-  'Abbas  Ahmad  ibn  Mohammad  ibn  Moul'arradj  al-Bou- 
nani  al-I.shbili,  nomme  Tbn  al-Roumiyya,  niort  cn  G37  de  Thegire,  dont  il  est  parle 
dans   lladji    Kliaiifa,   \ ,  29.  et   (|ui   s'occupait.    entre  aulres   sciences,    de    botaniquc. 


[229]  illSTülRE  DES  SULTANS  MAMLOUKS.  393 

1.  Man.   .,'0^^.  —  2.  Man.    .,L^.;.  —  3.  Man.      '.^^. 


nientaire  du  livre  de  Dioscoridc  '.  Le  tlouve  Djaliau  est  lo  memc  quo  lo  fleuve 
Djihan,  car  les  Armeniens  rendent  le  ha  _  par  le  ha  <;-;  ce  fleuve  Djihan  est 
le  plus  considerable  des  trois  fleuves,  qui  sont  le  Shaihan  ^  le  Djihan  '  et  le 
Baradan-'.  Ce  sont  les  fleuves  de  Tarsous,  de  Massisa  et  d'Adana,  suivant  ce 
que  rapporto  Hibat  Allah  ihn  al-Iklili,  dans  son  livre  sur  la  description  de  la 
terre.  II  dit  que  ce  fleuve  sort  des  niontagnes  du  paj's  de  Roum  et  se  dirit^e 
ensuite  vers  la  mer;  quant  au  Djihoun",  c'est  le  fleuve  qui  coule,  large 
comme  une  mer,  vers  Khvarizm. 

La  premiere  partie  du  Djihan '  coule  comme  un  torrent  furieux  dans  la 
directiondu  sud,  jusqu  ace  que  le  fleuve  arriveäla  ville  deSisama  /qiii  appar- 
tient  au  pays  de  Roum;  puis  il  coule  entre  deux  montagnes,  en  descendant 
du  cöte  de  FOccident,  jusqu'au  nionient  oii  il  atti'int  deux  villes  qui  appar- 
tenaienl  ä  l'empire  grec,  et  que  l'on  nomme  Tarsa "  et  Zabatra.  II  passe  dans 

1.  Le  grand  traitc  sur  les  plantes  de  Dioscoride,  en  grec  irepl  SXri;  kTpix?-?;  il  en  existe 
une  traduction  arabe  qui  est  la  base  de  tont  ce  que  les  Musulmans  racontent  sur  la 
bolanique:  Dioscoride  etait  originaire  d'Anazarbe  en  Cilicie.  —  2.  C'est  un  fait  cou- 
rant  que  le  ha  ~  est  rendu  par  le  ha  4  en  armenien,  comme  le  montrent  assez  les 
transcriptions  Miuju,.;«.!!,/,},  Salahadin  de  l'arabe  .^jJl  JL^  Salal.i  ad-Din;  tmuuA, 
Hasan,  de  l'arabe  ^»—^  Hasan.  —  3.  Aujourd'hui  le  Sai'houn,  qui  passe  un  peu  a  Test 
de  Tarsous,  et  qui  est  forme  du  confluent  du  Samantia  Sou  et  du  Saran  Sou,  lequel  passe 
un  petit  peu  ä  l'ouest  de  Sis.  Le  Saihoun  passe  ä  Adana.  —  4.  Aujourd'hui  Djihan, 
l'ancien  Pyramus,  ([ui  passe  pres  de  Marash.  —  5.  Sur  lequel  est  situee  Tarsous 
(\akout,  HI,  526).  —  6.  L'auteur  parle  ici  de  ce  fleuve,  parce  (^ue  son  nom  a  quelque 
ressemblance  orlhographique  avec  Djihan.  —  7.  Ce  fleuve  prend  sa  source  au  nord-est 
de  la  ville  d'Albistan.  —  8.  Ce  qui  montre  qu'il  ne  faut  pas  voir  dans  X*—.  une  faute 
pour  L-._  (Yakout,  \\\,  217);  peut-etre  Sisama  est-elle  Antioehia  ad  Taurum.  — 
9.  Tarsa,  Narsa,  Barsa,  n'est  pas  mentionnee  par  Yaknul,  et  on  ne  irouve  ricn  qui  cor- 
responde  ä  ce  nom  sur  les  cartes:  une  ville  de  Zabatra  est  citee  pör  Yakout  (II,  914) 
entre  Malaliyya,  Soumaisat  et  al-lladas. 


394  MOLIFAZZAL  IBN  ABIL-FÄZAIL.  [230] 

•p  ®i.Ä.-^l  ^  j^  J:^  VJ-^^  ^:=^^  -'^  cT"  ^  ^^  ^  (J^  ^^-'  Cxh^  ö:^- 
JUJlj  5L  j^lij  i.;U  ^-^  <l^  Jl  oJjl  ^  ^\  \S^  Jjl^  ^UJl  ^1  Jl  .-^. 
31.   IjIl:,   ^jVi   ^^  J^\i   S-   i-;U  ^_^    (.l<ill  ^L^  y.   Ui>l3  ^^_^    ^a^-^ii 

1.  Man.  W.  —  2.  Man.  s^^Lj,.  —  3.  Lire  -v  ^,-^'  ^.  —  k.  II  faut  -^l^V'   *-^  J^3 


Celle  coutree  entre  ces  deux  villes;  puis  il  s'engagi?  entre  deux  montagnes, 
revenant  sur  sa  directiou  primitive,  qui  est  celle  du  sud,  et  il  parvient  ainsi 
jusqu'ä  la  ville  frontiere  de  Massisa.  Ensuite,  il  descend  vers  la  iner  de  Syrie; 
la  longueur  de  ce  fleuve,  depuis  sa  source  jusqu'ä  son  embouchure,  est  de 
sept  cent  tränte  milles. 

Les  montagnes  qui  entourent  Sis  et  le  pays  qui  depend  de  cette  ville 
forment  la  chaine  du  Loukkam  \  dont  la  longueur  est  de  cent  milles.  l^e 
mille  est  la  distance  sur  le  terrain  jusqu'ä  laquelle  s'etend  la  portee  extreme 
de  la  vue;  le  farsakh-  comprend  trois  milles. 

Histoire  de  la  conquete  du  pays  de  Sis  par  la  dynastie  des  Levon',  sou- 
verains  de  Sis.  D'apres  ce  que  raconte  Imad  ad-Din  al-Katib,  dans  le  nl-Bavk 
•  idi.  46  v°.  al-shaini,  *  la  dynastie  de  ce  Levon  est  (la  merae  que)  la  dynastie  du  takafour ''. 
Ces  pays  sur  lesquels  il  regnait  appartenaient  entierement  (dans  le  prin- 
cipe) k  l'empereur  de  Byzance,  et  ce  fut  Malih  ihn  Levon  qui  s'en  empara 
dans  les  circonstances  suivantes  :  Nour  ad-Din,  le  martyr,  etait  rallie  de  ce 
princ(r*  qu'il  soulenait  de  toutes  ses  forces,   et  auqucl  il  prodiguait  toutes 

1.  Yakuiil,  IV,  347  et  364,  considere  cctle  chaine  commc  unc  parlic  du  Liban.  — 
2.  L'arabe  farsakh  est  la  foi-mc  arabisec  du  mot  persan  /iirsung  oJvL.»?,  qui  est  un 
anciea'  frä-athanga  «  distance  d'un  jet  de  pierrc  (lancec^  a  la  maini  »,  cn  pcrse  aclie- 
nienide;  barsang  ^lSl~j>  «  contrepoids  »,  en  persan,  est  '  pura-a f /la iiga,  u  piervc  qui 
contrebalance  »,  dans  la  langue  des  Achemenides.  —  3.  En  arnienicn  /./tnJi.  —  4.  Takafour, 
en  armenicn  Wnniim  "^  ihnkavor,  signifie  «  roi,  celui  qui  [)orle  la  couronnc  »,  coninic 
ccla  a  ele  (•x[)lique  dans  le  iascicule  precedent;  en  persan  ,_jäu'  tndjvitr.  —  5.  Les 
iirinccs  musulmans.  ä  ce  que  raconte  Ibn  al-Alhir,  reprochaienl  a  Nour  ad-Din  Mahmoud 
d'avoir  pris  Malih  a  son  servicc.  (le  Malih  est  Mlrli  Khorodon,  fils  de  Levun  I',  qui 
hucccda  il  son  ne^eu.  Roupen   V' . 


.2:il]  IIISTOIÜli  DRS  SULTANS  MAMI.OUKS.  3ii5 

i-Li    4JI.«      T— »^J     '>~--J    J'-Äj'    O-    ^p- J  I    «-oj      „Ji      ,3-1    |_j  '»jisjl    bAA    CjDj    ''/«Ai«    (V-"^" 

--^ l«        yil     jjä»       ^IAjÜ      Ji      ^;^3      ^^3      '^— ^       «.l=-3      rc-^U  Jl         ', 3-lJ       CJJi      (V-*^'      J  »J 

J    j_^V:''    LLa    c~;    ijj_*s    cij]i    1-iUi    ^^«3    ^jj\    ^   _^3    ^_^'L»-^    ^    \^   j»,J    J«i--3 
1.  Lire  j«*'.  —  2.  Man.  j^w-^.  — :>.  Man.      ^^  .A.i,jjl.  —  4.  Man.  »il)'.  —  5.  IJreUji.-. 


sortes  de  faveurs ;  son  intention,  cn  agissant  ainsi,  etait,  d'apres  ce  qu'on  a 
dit,  de  faire  triomplier  les  infidcles  des  mecreants'. 

Le  l)ut.  avoue  de  Nour  ad-üin  Mahmoud  etait,  cn  cITet,  do  soutenir  Malili 
contrc  les  Francs  qui  elaient  voisins  de  ses  Etats.  Quand  Malili  ibn  Levon  se 
fut  empare  de  ces  pays,  l'empereur  byzantin  envoya  contre  lui  son  parent^, 
Andronicos,  k  latete  d'une  des  armces  grecques;  Malih  le  liattit,  et  fit  pri- 
sonniers  trente  generaux  byzantins.  Cette  bataille  eut  Heu  ä  la  fin  du  mois 
de  Rabi'  second  de  l'annee  .168. 

Nour  ad-Din,  ayant  regu  la  nouvelle  de  cet  evenement,  combla  Malili  de 
marques  d'estime;  il  lui  remit  des  vetements  d'lionneur,  et  il  augmenta  le 
pouvoir  dont  il  jouissait.  En  meine  temps,  il  envoya  un  ambassadeur  ä  Bagli- 
dad  pour  y  exalter  Freuvre  de  Malih,  eu  disant  ä  la  cour  du  khalife  :  «  Ce 
Malih  est  de  mes  officiers,  et  c'est  un  grand  personnage  chez  les  Grecs.  » 
A  partir  de  ce  moment,  la  dynastie  de  ce  prince  (lakafour)  s'accrut  en  puis- 
sance  dans  ces  pays,  tout  en  restant  la  vassale  de  Nour  ad-Din,  le  martyr. 

Le  defile '  du  Darband,  qui  se  trouVe  devant  Sis,  est  connu  sous  le  nom 
d'al-Douroub ',  et  on  le  nomme  aussi  al-'Avasim ';  il  se  fait  continuollement 

1.  C'est-ä-dire  de  battre  les  Byzantins  chretiens  avec  l'aide  des  Armeniens  chretiens, 
'i^  et  iys^  designanl  egalement  les  Chretiens  dans  le  protoco\e  des  inscriptions  ara- 
bes.  —  2.  .lean  Kinnamos,  dans  ses  Histoires,  livre  VI,  11  et  säg.  (Migne,  Patrologie 
grecqiie,  tome  133,  col.  660),  raconte  cos  evenements  en  disaöt  que  MeXi»?  (Mleh) 
succeda  ä  son  frere,  Tepoi^o;  (Roupen) ,  et  qu'Andronic,  lequel  etait.  surnomme  «l>oc6r|Voi;, 
etait  le  neveu  de  l'empereur  Manuel,  qui  etait  alors  assis  sur  le  Iröne  de  Constantino- 
ple.  Andronic  Phorbenos  fut,  h  cause  de  sa  nullite,  remplace  dans  son  commandement 
par  Constantiii  Calamanos,  qui  fut  egalement  battu  par  les  Armeniens.  Takafour  designe 
egalement  l'empereur  grec,  d'oü  la  confusion  que  Ton  remarque  dans  cette  plirase.  — 

3.   Sur  ce  sens  de  , ,0,  voir  Dozy,    I,   12'i.  —  4.    «    Los  Defiles  ».  —  5.  Comme  son 

clymologie    l'indiquc   asscz.    ce    quo    fait    remarquor  Yakout.   HL    741,  t'Avasim  est 


Ibl.  kl  V 


-S' 


3i)ü  MOUKAZZAL  IBN  ABIL-FAZAIL.                                    [232] 

üLk,  U^l   jl^3   -ilffJb  JJ-«ilj   '-^^J    <y^^  (^  y^^J   ^t'-?^-^'-?  -JJ*'^    ^^  '■c'3  r^lr^^ 

b-^   (_j    -^        jl    <^>c-  j^j      .iicl     'U_wi    A.Li     '^    U'_5    Ij-lc-    ,  Jjj     y-«.L_».L'    Xjtü 
1.  Lire  i^i  J»l. 


dans  cette  contree  des  expeditions  de  conquete  et  des  guerres  (coiitre  les 
Chretiens);  les  gens  qui  l'habitent  soiU,  la  couverture  de  l'lslam,  les  troupes 
de  la  guerre  saiiite  contre  les  infideles.  La  vie  de  ce  pays  est  intimement 
liee  ä  celle  de  Tempire  egyptien;  Ahmad  ibn  Toiiloun,soiiverain  de  l'Egypte, 
vint  dans  cette  contree  k  l'epoque  ä  laquelle  il  conquit  Antiociie,  en  l'annee 
2G5. 

11  continua  sa  route  siir  Tarsous,  on  il  eiitra  au  mois  de  Rahi'  premier  de 
l'annee  sus-mentionnee,  et  cette  villc  appartint  des  lors  aux  Musulmans; 
Ahmad  ibn  Touloun  y  mit,  pour  le  representer,  un  gouverneur  nomme  Ba- 
ini. '.7 1«.  lakhshi '.  Son  intention  etait  de  sejourner  dans  les  villes  frontieres  de  ce 
pays,  a  cause  de  l'excellence  de  leur  terroir,  et  parce  qu'il  eiit  ete  tout  pres 
des  Chretiens,  contre  lesquels  il  voulait  faire  la  guerre  sainte.  Mais  il  apprit 
que  son  üls  s'etait  revolte  contre  son  autorite,  et  il  s'cn  retourna  en  toute 
häte  vers  l'Egypte,  puis  il  mourut;  qu 'Allah  lui  fasse  misericorde. 

Sous  le  regne  de  Kafour  l'Hchshidite-,  qui  fut  sultan  d'Egypte,  on  negli- 
gea  de  s'occuper  des  affaires  des  villes  frontieres;  l'cmpereur  Nicephore  les 
attaqua;  elles  se  defendirent    contre   lui;    aussi,  il  inccndia  les   villages  de 

un  Systeme  de  forteresses  destiiu»  ä  (h'i'ondi'e  Ir  pays  sur  le  IVonl  diiqurl  dies  s'elevent. 
c'cst-ä-diro  la  Syrie;  c'est,  cn  somme,  le  camp  retranchii  qui  couvre  K;  pays  qui  s'eteiiJ 
derriere  Alep  et  Anlioche,  dont  le  reduit  central  etait  Antioche;  cerlainos  pursonnes 
comptaient  Alep  parmi  ces  ciladelles;  d'aulros  Ten  excluaicnt  pour  la  raison  qu'Alep 
dependait  de  Kinnisr'n,  et  que  Ton  disliiimiail  Kinnisrin  de  T'Awasim  :  on  faisail  aussi 
enlrcr  dans  T'Awasiin,  ^lassisa,  Tarsous  el  It's  villes  de  ccllc  coniröe. 

1.  Litt.  :  «  l'iiouimo  oritfinaire  du  BadaUlisiian  »,  Balakhslian  elant  une  l'ornK;  e(|ui- 
valente  k  Badakhslian,  avec  ti=: /.  —  2.  i)6ö-968:  en  OO'i,  .Nicepliore  Phocas  s'emparc 
d'Anazarbe  et  U'aiitres  villes;  en  965,  de  Tarse  et  de  Mopsueste  (Massisa);  cette  niöme 
annee,  il  installe  un  jjpcl'et  a  Tarse  et  k  Mopsucste.  Kn  oclübre,  il  revint  en  Iriomphe 
ä  Constantinoj.lc,  rapporlaiit  lus  portcs  de  Mopsueste  et  de  Tarse;  au  j)rintemps  de  9t>(i, 
il  attaqua  la  Syrie  (Muralt,  Chrnnographie  hi/zant/'ne,  Ö41  et  542). 


i 


[233J  IIISTOIRK  DKS  SULTANS  MAMLOUKS.  397 

<L^}>    Xjä    ol,.Ä.'l    v„ILj'_5    /v-^'    ("-^j'    o^j    vS-''    "^   ijJlii    ^LJl    i^jJä    ,_;^'j    tlr'sr^^ 
Jl  \As-j3   LöjS  Li-»-    '^,j>;^^3  (jUÄtjJI     vL    ^jj«    L«-»wiu   j4f>-j    <_i_J  j*slS  Ja_Li-i 

^U^  ^LU!!   cllJlj   ■^JIä,    jpU.t.11   <i_UJlj    ij'U£-j    ^-*— 3    ■»^j'    ^^     .::-'^i3 

_^^1   ->i"    jLL-LJl    jlSj    -^^Ji    ->^    f*~^    ^j-y^    L-'^^j    •*-'    j^j    '«[oLLiiU    («jU^    jj^j 


I.  Oll  lirp  ,ji-\x.M  oA-LJ'  «  l'empereur  grec  »:  ä  la  iin  de  cette  histoire,  Nicephore 
est  en  efTct  qtialitie  de  takafour  i^\^".  —  2.  Lire  v_:u^o^'.  —  3.  Lire  ^|/.  —  4.  La 
forme  classique  est  >^-j.  —  5.  Lire  ^Ju.  —  0.  Man.  ^^l. 


cctte  reg-ion,  coupa  les  arbres,  et  saccagea  tout  le  pays  enviroaiiant.  La 
nouvelle  de  ces  evenements  arriva  a  Kafour,  qui  s'en  desinteressa  comple- 
tement.  Une  certaine  nuit,  il  eut  un  feve,  (dans  lequel  il  se  vit)  comme  s'il 
monlait  au  ciel,  arme  d'un  pic,  avec  lequel  11  se  mit  ä  demolir  la  voüte 
Celeste  de  sa  propre  main.  ^ 

Quand  le  jour  fut  venu,  11  manda  aupres  de  lui  les  interpretes  des  songes, 
et  il  leur  raconta  le  reve  qu'il  avait  eu  :  «  Tu  es,  lui  dirent-ils,  un  homme 
qui  ruine  la  religion,  et  qui  renonce  ä  faire  la  guerre  sainte  contre  les  Chre- 
liens.  »  A  ce  moment,  Kafour  reprit  possession  de  l\ii-meme,  et  il  envoya  un 
general,  nomme  Ibn  az-Za"farani,  ä  la  tete  d'unc  armee  considerable.  Cette 
armee  entra  dans  les  pays  frontieres  de  l'Islamisme,  6t  eile  en  chassa  l'empe- 
reur  grec.  Dien  seul  sait  ce  qui  est  vrai. 

Eu  l'anuee  67 'i,  le  khalifc  al-ilakim  etait  sur  le  tvöne  du  Iviialifal;  al- 
Malik  az-Zahir  sejournait  ä  Damas,  ayant  comme  gouverueur  dans  cette  ville 
Izz  ad-l)iu  .\idemur.  Cette  annee,  le  sultan  conquit  la  fofteresse  d'al-Kosair, 
qui  se  trouve  entre  Harim  et  Antioche ;  il  sy  trouvail  un  preire  considerable 
cliez  les  Francs.  Le  sultan  avait  tout  d'abord  ordonne  aux  Turkomans  d'aller 
investir  cette  fortoresse,  avec  Tarmee  d'.Vlep,  et  d'en  faire  le  siege;  puis 
il  y  envoya  Femir  Saif  ad-üin  Balaban,  Ic  davaddar. 

L'eniir  ne  cessa  de  duper  le  pretre,  jusqu"au  moment  oü  il  Pameha  ä  des- 


398  MOUFAZZAL  IBN  ABIL-FAZAIL.  [234] 

Ca  \i  :.A    ijJI    JiU    i}j\:>    X-fc     Jj>i    5Xx^     jLkUl     ^^U    Ji3    l^Jj    «JjVl     i^:sL»f- 
^■«Ll    c-«A.ÄJ'    As     CiJ    -^ij'-^    j^J    '^J-='    "^J    j^     dlUI    j\    ^ij    •^ijl-i    ''^»^    ^^^;^    ^j^ 

]\   c^Vl    jVaJI  Jfr    ^r^Vlj    jJlijliJl    ^^iLJl    J^aJI    t-T"^    ^»-^"^'^    ^Jf   c^^    ilr*   ^•^j^ 

Jy:_  l^^i^  JlkL-U   ^Ul^   ^J\i   ^>U1  ^  ^jl3  ._i-^ll  Lc<d.l   jyC    jl  ^b 

l.On  atlendrait  plutot  l-oU.. 


centlre  de  la  forteresse,  et  ä  la  lui  rendre,  par  les  flatteries  dont  il  le  combla, 
par  ses  ruses,  par  l'ascendant  qu'il   sut  prendre  sur  lui,  par  les   amabilites 
♦  loi. 47  v°.  extremes  qu'il  lui  prodigua.  Cet  evenement  eut  Heu  le  vingt-troisieme  jour 
du  mois  de  Djoumada  premier, 

Cette  meme  annee,  Shakanda,  fils  de  loncle  de  David,  roi  de  Nuhie, 
arriva  ä  la  cour  du  sultan  pour  se  plaindre  des  violeuces  qu'avait  exercees 
ä  son  egard  le  fils  de  son  oncle,  David.  Shakanda  exposa  que  le  royaume 
lui  appartenait,  ä  l'exclusion  de  David,  (son  cousin),  et  que  la  mechancete  de 
David  l'avait  incite  ä  faire  son  incursion  contre  "Aidliab,  comme  nous  l'avons 
mentionne  precedemment.  Quand  la  cour  du  sultan  fut  fixee  au  Caire,  apres 
son  retour  de  Damas,  il  envoya  l'ernir  Shams  ad-Din  Ak-sonkor  al-Fari- 
kani  et  l'emir  'Izz  ad-Din  al-Afram,  en  Nubie,  k  la  tete  de  trois  cents  cava- 
liers,  avec  Shakanda. 

Le  sultan  leur  ordonna,  lorsqu'ils  auraient  conquis  le  pays,  d'en  roniet- 
tre  la  souverainete  ä  Shakanda,  ä  la  condition  que  ce  priuce  possedäl  la 
moitie  et  le  quart  du  pays,  et  que  l'autre  quart  lui  appartint  d'une  lagen  incon- 
testee,  ä  lui,  sultan  d'Egypte.  lls  partireut,  le  premier  jour  du  mois  de 
Sha'ban,  et  ils  arriverent  ä  Dongola,  le  treizieme  jour  du  mois  de  Sliavval. 
Ouand  ils  approciiercnt  de  Dongola,  David,  ses  freres,  les  fils  de  son  oncle, 
sortirent  de  la  villc  a  la  tetc  de  son  armee  ',  montes  sur  des  chameaux,  et 
la  lance  ä  la  rnaiii;  ils  u'avaient  sur  eux  qm-  des  blouses  noires  qu'ils 
nommaient  dikdak. 

(Les  soldats  iiubieusi  ne  purent  soutcnir  la  liitle  conire  les  troupes  cgyp- 
tionnes,  et  ils  prirent  la  l'uile.  Beaucoup  furent  tues,  et  un  nombre  encoro 
bien  plus  granJ  furent  faits  prisonniers,  ä  tel  point  qu'on  vendail  un  de  ccs 

1    1,0  pronom,  dans  a~;-?-,  se  rapporlc  ii  Daviil ;  la  plirasc  est  Ires  mal  construite. 


1235]  IIISTOIRK  DES  SULTANS  MAMLOÜKS.  399 

•'''j.i_.     i_^     ^ i\    j^     (»^    ^_^Jj    >jl_/>:^'l     !*i.:^y     V^^    (^    "'^C^j     ^.^    j       "»-^    (^3 

^^^'j  J^    ^\    J^    ^b'   U  ^^1    ^^\i    ^    Jh^  p;^    o^^^J    \y^    Jt^\    pV^jV»   ®^_il^A.li 

jjjlj  dUi  cJijl3  ^  ^V^  b^^  (n*-^  '^  ^r-"^'l3  L,^'^  -^   (^-*-'Lj  (v*'j-»  *^  (V-' 

•^'jj.^:'-'^  j^.  J  oL^"  V  ^  v.-*  r  ^=>^^  ^'  ^^  ^^^  -^  d^-^  c^'  ^^ 

Li.ls     VA5.M    («Li    i'^lT   "    A-lU   j    I3JU3    L<yw    j^    ''l^r-**    (^'^^^^J    C^'^''   L"^    i-li  •  lol. 'is  r 
®iUii      Jl     Ijjii-jj    ^.»jp-    'jAi-iJ     Cij    <_jL1j     Iäj'j    aJ»!    a^I^    •Ci-13    <.L    JjJ    j»j)     ,r-^' 
jlj   i^    ÖJI    J    '"'jLj    :>>U1    J    i!L    J^   ^Lt    l^jj   bXL-Ci    lyCU    jl    Jl     l^    l_^lils 
jbJ»  Laj  '*(V^Ij  ^ _ii    '  jj-^"  j^  ^J   'j-'^'*3  "^  -jß  L  iL-  t^o  ,3  jik-L-U  oUäj 
iT  «jlkL.Ü  ÜU  ^  lj^Ul3  JIL.L.Ü  Ci.li-  (.Uj  Ä«^  "L^  jl^l   ^   '"C^"  jL-.^^ 

1.  Lire  i^s. ^ y  —  2.  Lire  '-j'^i.  —  •>•  Lire  ^j;■^~J.  —  '1.  Lire  ^uj'.  —  5.  Ces  lormes  de 
pluriel  en  rapport  avec  des  duels  sont  irregulieres;  il  faudrait  U^»---  ^^rtJ,  '-^^.  —  6.  Lire 
',Uj.i.  —  7.  11  faudrait  regulierement  LL-C  —  8.  Man.  •;.  —  9.  Man.  ^y.  —  10.  11 
faudrait,  ou    .i'-w>5,  ou  mieux    .^j^-  —  H-  Lire  I^j. 


Xubioiis  pour  trois  dirhams.  Le  nombre  des  tucs  et  des  prisonniers  s'eleva 
ä  dix  mille  personues.  Le  roi  David  s'enfuit  ä  la  tete  des  fuyards,  et  traversa 
Ic  NiL  pour  gagaer  la  rive  occidentale  du  lleuve;  puis  il  se  precipita,  au 
milieu  de  la  nuit,  vers  uns  de  ses  forteresses. 

Al-Afram  et  al-Farikani,  l'ayant  appris,  monterent  ä  clieval  avec  les 
Iiommes  qui  se  trouvaient  avec  eux,  et  ils  se  mirent  ä  la  recherclie  de  Uavid, 
(Uirant  trois  jours,  pendaut  lesquels  ils  firent  la  plus  grande  diligence  puur  .1^,1  '.si" 
le  decouvrir.  Quand  il  seutit  les  Egyptiens  sur  la  piste  de  son  repaire, 
il  descendit  de  la  forteresse  avec  sa  mere,  sa  soeur,  la  fdle  de  son  frere,  et 
il  se  sauva  avec  son  fds.  Les  Egyptiens  capturerent  les  femmes  de  sa  famille, 
et  s'en  retournerent  ä  Dongola. 

Ils  sejournerent  dans  cette  villc  jusqu'au  moment  oü  ils  eurent  instaUe 
Shakauda  sur  le  troue  de  la  Nubie.  Ils  etablirent  que  dans  le  royauine  chaque 
adulte  paierait  tous  les  ans  un  dinar  comme  capitation,  et  que  Ton  porterait 
chaque  annee  au  sultaii  le  tribut  qui  avait  ete  impose  ä  Shakauda.  Ils 
fixereut  egalement  que  Dou  et  Ibrim  ,  qui  sont  deux  fortei^sses  tres  puis- 
santes,  voisines  d'Asouaa,  distantes  de  sept  jours  de  cette  ville,  appartieu- 
draient  en  propre  au  sultan,  et  ils  installerent  Kashi  comme \vice-roi  de  la 
Xubic  pour  y  exercer  laulorite  au  nom  du  sultau. 

Los  (deux)  emirs  s'en  revinrent  cnsuite  en  Egypte,  et  ils  olHinrcnt  une 


400  MOUFAZZAL  IBN  ABIL-FAZAIL.  [23ü] 

^\  U^3  <ää)1  i^i  ^  ^_^läJI  j  jlkUL  '^\y,^\^  '\:i^^^\  jLyJl  ^1  ^'l^Vl  :j:i\^ 
^Ij  ■^•>>^lj  :i3jb  iJiUl  (»Li  -U;  J^3  pi;  L^  «Ai-lj  L^  ^^^Cii  -^[,^1  jjjb  dUJl 
jÜaAJi  cj-"^.-«   (»-"^J  (^-5   ijVl  ^^^^J  (v*;^  i_iJi    i^Lw    >»-;l9   ,_5— Jl   (_Uy  i'  l^.....>ii    aJs-1 

ei-U  ykj  ^'J^;"V1  -^^  J-as  ^^A  L^  :>jjb  ^iiUl  jl^jSiiVi'Vlj  ^Vl  ^-^  J^  V  jl 
l;fr5  ^b^^  vJ1m_«  4.;!   ^ytÜiJI   vilUl   ^   ^^\   "V-Uäs    ,«_:u   j^'l  <J  ijjl   cj»!«    -^ 

»IjJui    ^3^3    ^i    ^b   '^J    «Cä-J     IAA    Loj    iyLU-   oXd-Ü    i-CxJi    lj__L».l    UJj  •S'üLJLwj 

'foi. 'iSv".  t^L^JIj   'UVlj   ^.i^»jt.Jlj   '   j^l    ^1   -'MjA«]!   iytlkJl   S-CJI3  ^ÜJl   i^LäJVIj   ^-ii-JI 

U    A-i    Jjiij    'iT'.sv    •As.c^    LS    ru_^Jl    Aä=-1    Vij    j|^^3    'i-yiJ'j    /»—-J -Uülj    /-i'^jU^Jl 

1.  11  faudrait  j!_;:.-='^'  '■>'^^"-  —  2.  Lire  U.vXä!.  —  3.  Liro^.-'.  —  4.  Lire  J^t.  —  5.  Man. 
^.J-xjI.  —  G.  Man.  ,  ^-'■>J-'• 


audience  du  sultan,  le  cinquieme  jour  du  mois  de  Zilhidjdja;  ils  etaienl 
accompagnes  du  l'rere  du  roi  David,  qu'ils  avaient  ramene  prisonnier.  Le 
sultan  leur  adressa  de  g-randes  louanges,  et  las  gratifia  de  vetements 
d'honneur.  Quelques  jours  plus  iard,  le  roi  David  arriva,  avec  son  frere  et 
le  fds  de  son  frere;  ils  furent  jetes  en  prison;  les  prisonniors  de  gucrre 
vinrent  ensuite,  et  on  en  vendit  pour  cent  dix  mille  dirhams ,  on  publia  a 
cette  occasion  un  rescrit  du  sultan  qui  defendait  que  Ton  separat  la  mere  de 
ses  enfants. 

Quand  le  roi  David  eut  pris  la  fuite  (devant  les  troupes  egyptiennes),  il 
se  dirigea  vers  le  (pays  du)  roi  d'al-Abvab,  qui  est  un  des  rois  de  la  Nubie, 
et  qui  possedait  de  vastes  contrees.  La  peur  quo  ce  souverain  eprouvait  d'al- 
Malik  az-Zahir  le  porta  ä  se  saisir  de  David,  et  ä  Tenvoyer  au  sultan;  David 
arriva,  charge  des  Kens  des  prisonniers,  le  treizieme  jour  du  mois  de  Mohar- 
ram  de  l'annee  675. 

Quand  les  emirs  eureiil  installc  Shakanda  sur  le  tröno,  ils  lui  liront  preter 
serment  d'apres  la  Ibrniule  suivantc,  dont  voici  la  teneur  :  a  Par  Dicu! 
par  Dicu!  [)ar  Dieu!  par  la  verite  de  la  Sainte  Triuite,  de  TEvangile  sacrc, 
rui.'.sv.  par  la  Dame  immaculöe,  la  Viergc  Marie,  mere  de  la  Lumiere^  par  la  verit(5 
du  ba[)tömc,  par  celle  des  prophetes,  des  cnvoyes  Celestes,  des  apötres,  des 
saints,  des  confesseurs  de  la  l'oi,  des  justes  (|ui  oiil  vecii  dans  la  piiHe  ! 
Si  je  iie  tions  pas  mon  serment,  que  je  rciiic  lo  Mcssie,  ci»mme  Ta  renie 
Judas!  qui' je  proferc  contri'  lui  ce  que  disent  les  .1  lifs!  que  je  cniie  ä  ce  qu'ils 


2371  IIISTOIRE  DRS  SULTANS  MAMF.OIKS.  /,0l 

®^_^l|     )i^l     L^    i^tjl      ;^c-~-Jl    J»ip\i    ''^iy_    b^\    Vlj    ^J-AilU.     L.    ^1:J^^,    :^y^\     'J^" 

aU!  pi^Vl  jlkUI   liVj-i  b^  ^Lj  1^  ^j  ^  ^r_^j   j^    ,:u-=.^l  ^'1 

^L-säT    J    ji'^i    iJ-S-r"    ^^'    (^'3    "^"^^    "^^    -^^    ^_,-^    Jy.-*-"3    LJ-kJl    ^,    jt\l^\ 

®^lj  ÄJL  ^jl  '-'iAisJI  jUjVl  ^^»3  ÖL.  jUJl  ,^^1  ^3  .L-^  iy^\  ^L1  j^3  i'-X;- 
^;^U1    ^MJ\   ^^  j>ül   J  ^_5A,_   c^j  ^Xi\   ötjl   j^  ^  J^  ^   jjjl    ^'Ij 

1.  Ou  liro  'j'jij.  —  2.  Man.  ^-iy,  comme  pago  400.  —  .3.  Lire  LJji-^.  —  4.  Nowa'i'ri, 
rapportant  ce  nicme  texte,  a  J»ä  Ji'^K'.  —  5.  NowaTri  JJ-^.'.  —  6.  Lire  LJüä:  ,jai^, 
pour  .ü::;^,  avcc  la  confusion  des  emphatiques,  est  une  forme  de  sabir.  —  7.  Forme  tres 
vulgaire,  intermediaire  entre  les  pluriels  reguliers  jii  et  ^^p\.  —  S.  La  forme  reguliere 
serait     J!,;.  —  !).  Nowairi  :  I^i-^^''   iUs^t   Xlii]     ^. 


croient!  Si  je  ne  le  tiens  pas,  quo  je  sois  Judas,  que  je  frapp(3  le  Messio  de 
la  lance,  comme  les  Juif.s  Tont  frappe  de  la  lance! 

«  Certes,  je  prends  la  resolution,  ä  parlir  de  ce  momeiit  et  de  cette  heure, 
de  me  devouer  corps  et  äme  k  notre  seigneur,  k'  sultaii  tres  auguste,  al- 
.ALilik  az-Zaliir  Rokii  ad-Dounia  wad-Din  Baihars,  que  Dieu  eternise  sou 
n'.'gne!  Je  consacrerai  tous  mes  efforls  et  tous  raes  moyens  ä  accomplir  des 
(L'uvres  qui  lui  donuent  toute  satisfactiou;  tant  que  je  serai  son  representant 
dans  ce  pays,  je  ue  cesserai  jamais  de  lui  donner  ce  qui  m'a  ete  fixe 
pour  chaque  annee  qui  s'ecoulera,  c'est-ä-dire  la  part  qui  provient  de  la 
liivision  en  deux  parties  de  mon  royaume',  teile  que  cette  part  etait  pergue 
par  mes  predecesseurs,  les  rois  en  Nubie. 

«  La  moitie  des  revenus  appartieudra  ä  notre  maitre,  le  sultan,  llbre  de 
tout  artifice  de  ma  pari,  et  l'autre  moitie. sera  destinee  ä  la  mise  en  valeur 
du  pays,  ainsi  qu'ä  le  g'arantir  contre  l'ennemi  qui  viendrait  l'attaquer.  Je 
ni'engage  ä  donner  chaque  annee  t'-ois  elephants,  trois  girafes,  cinq  pan- 
tlieres  femelles,  cent  ch&meaux  ä  la  course  rapide,  au  poU  fauve,  et  quatre 
cents  tetes  de  boeufs  excellents.  \ 

«  Je  fixerai  pour  cha^jun  de  mes  sujets  qui  sont  sous\mon  obeissance 
dans  le  royaume,  pour  toutindividu  parvenu  a  Läge  de  raison  \t  ä  la  puberte, 

1.  L'une  de  ces  parts  etant,  par  traite,  attribuee  au  sultan  d'Egypte.     \ 


fol 


402  MOUFAZZAL  TBN  ABII,-FAZAIT..  [238] 

■^AjC    ^^j   ^jjläVj    ^JVj   ■^IjiC^i   "'is^Vj    i_^l     dlJL.    jjjW    jl^    L»^    •^Ij   'Lt   ^jLj 

■Cc  LiJi   d^i  V  ^Ij  'CJUl  ^1^"V1  j_j)l  *,U^1   '*j_^„a:Jl    ^^C_«JI   ^j-— >  )i.j^~~^    'y> 

^     ,c^'3    *^iy^i     /»O     j =-13    i  .Alia'l     i-C„!l      \«^     -rt- jJi     Z^*    tf^      C-^     i^M^l       2-^ 

•^  c  JL.    iyb\    V     jil3    "03  J  jlL..L.!l    \>^y.    <>    ^•^'^  <«sUl3    SjUa)l    jU^Vl   J^  Ciw^ 
^'3    Cy     Ji      3   j  «-g'<Jl    *jL-.^3   «juL^    i_0^3   V"^'  J-^   j"^^ ''    Ij V«..«    -*-^   (""^3   '^j' 

1.  Lire   l.bi.  -    2.  Nowairi  ajoute  :   jlü~l'  UU   J-.:s-'U  ^W   ^!i\.-    i^j     .,t_j.   _ 

3.    Lire   a^>!.   —   4.    Lire  j-C^;   Nowairi   jXi..    —   5.   Man.  J..^j;;    Nowai'ri  J^.    — 

0.  Nowairi    i,  «.^1    ^L^]    vi*~~J.    —   7.    Nowairi    ,.^*    ».-  JW   ^.U!      Jt   ilo^i 
^^CJjJ  J-^fj.   —  8.  Lire  ^^j,  '^.  —9.  Lire  !w^^i. 


une  capitation  d'uii  dinar  payi'-  eii  especes'.  Do  plus,  tout  ce  qui  a  appar- 
tenu  ä  David,  roi  de  Nubie,  a  soii  frere  Sliankou,  ä  sa  mere,  ä  ses  parents, 
aux  soldats  de  soii  armee  ([ui  sonl  tombes  sous  les  glaives  de  Tarmee  victo- 
rieuse  (du  sultan),  je  le  ferai  parvenir  a  la  cour  auguste  (d'al-Malik  az-Zahir), 
sans  en  retenir  iin  objet  queloon(|ue,  de  peu  de  valeur  ou  d'un  grand  prix; 
je  n'en  dissimulerai  rien,  et  je  ne  p.ermettrai  ä  personue  d'en  cacher  iiue 
I)artie. 
*  iVii.  v.t  r».  «  Si  je  viens  ä  transgresser  quelqu'une  des  obligations  qui  m'ont  ete 
imposees  plus  baut,  que  je  sois  excbi  de  bi  communion  du  Messie,  de  la  Vierge 
immaculee,  que  je  perde  la  religion  du  Cbristiauisme,  et  que  je  prie  eu  me 
tournant  d'un  autre  c6te  que  vers  l'Orient;  que  je  renie  la-Croix,  et  que 
j'ajoute  une  foi  entiere  a  la  crovance  des  Juifs.  De  plus?,  je  ne  laisserai  pas  un 
seul  des  Arabes  dans  le  royaume  de  Nubie,  qu'il  soit  jeune,  ou  qu'il  soit 
iige,  et  tous  ceux  que  je  trouverai,  je  me  saisirai  de  leur  personne,  et 
je  les  enverrai  ä  la  Cour  auguste. 

«  Tout  ce  que  j'appreudrai,  que  ce  soii  des  uoiividles  fächeuses  ou  utiles, 
je  le  porlerai  ä  la  connaissance  de  notre  maitre,  le  sultan,  ;\  l'instant  ra(5me. 
Je  ne  reglerai  tout  seul  aucune  des  affaires  (qui  joncenn'ut  la  Nubie),  car 
je  suis  le  serviteur  de  notre  maitre,  le  sultan,  que  son  tiit)mplie  soit  exalte, 
que    ses  entreprises  et   son   glaive   victorieux   soient   couronnes  de  succes! 

1.  Nowairi  ajoute,  ce  qui  a  son  importance  :  les  p;ovinces  d'al-AIi  et  d'al-Djabal 
appartiendroiit  en  propre  au  sultan. 


Iv 


<J 


[239!  lllsroiRK  DES  Slf.TANS  MAMLOUKS.  ',(« 

t_jXs-   i,*    vilJ-O    La.1    i:c_Jl    ^ii.U-3    -S-J^j    ^Oj    jyl   U    ^U   0.ÜI3    iUlc    ^Hi   j-*^3 

®j_5iiJVl  jjjMs  ,yLJl  jUi  <:;! 

1.   Lire  ül?  Lwj.  —  2.  Man.     -W.    —  3.   II  faudrait  aJ^^j.  —  4.  Man.      _»LC.    — 
:..  .Man.  ^a-.jU..  —  6.  Man.  j^~"-   —  /•  Man.  ^^ulJ'.  —  8.  Lire  _.'_»j'  J-'   ,,j-V..rU 
,'iL-.".  —9.  II  faudrait   .»JJJ'. 


.le  serai  Tami  de  ses  amis,  et  reimemi  de  ses  cuncmis.  Dieu  est  garant  et 
lömoin  de  ce  que  je  dis.  » 

l>es  jsujets  pivtereiit  ensuite  serineiit  de  müme,  dans  la  meme  forme;  puis 
Shakanda  preta  uti  second  serment,  par  lequel  il  s'engageait,  lorsqu'il  rece- 
Yiait  un  rescrit  du  sultan,  que  ce  füt  durant  la  nuit,  ou  pendant  le  jour,  le 
maiidant  ä  sa  cour  auguste,  ä  s  y  rendre  immediateraent,  ä  l'heure  meme,  saus 
aucun  delai,  de  quelque  uature  qu'il  füt,  sauf  le  temps  qui  lui  serait  indis- 
pctisablc  pour  faire  les  preparatifs  de  son  vovage.  Ces  serments  fureut 
lalilies,   le  dix-iieuvieme  jour  du  mois  de  Zilhidjdja. 

Gelte  meme  annöe,  al-Malik  as-Sa'id  epousa  la  fille  de  sou  Excellence 
Sai'fienne',  Ralaouu  al-Alfi. 

En  l'annee  675,  arriverent  ä  la  cour  du  sultau  deux  Monyols  notables 
Niguetei'  et  son  frere  Tchaouratchi '',  lesquels  lui  apprirent  que  l'emir 
ilosam  ad-Din  Bayantchar  '  al-Baibourti  '  ar-Roumi,  possesseur  du  fief  de 
Kliartapirl'',  et  son  iils,  Bahadour,  avec  toute  sa  maiäon,  ctaieut  en  route  * f<>i.  w  v 
pour  se  rendre  ä  la  cour  du  sultan.  La  cause  de  Tarrivee  de  ces  deux 
emirs  etail  la  suivante  •  Babadour,  fds  de  Bayantchar,  avait  epouse  la 
soeur   des   deux  Mongols  dont  il  vient  d'etre  parle.  Ces  deux  personnages 

1.  Sali' ud-Din.  — 2.  En  mougol,  u  premier,  unique  »,  de  nigueii/i  «  un  »:  :;loCw 
seguelei,  en  mongol,  signifieraii  «  prudent,  sense  ».  —  3.  En  mongol  tckaghoura-tchi, 
parlicipe  actU  ie  tchaghoura-khou  «  serrer  »,  avec  la  chute  habituelle  ^e  la  gutturale. 
—  'i.  Xom  connu  dans  ronomastique  des  Mongols.  —  it.  Originairc  »le  la  ville  de 
Baibouil.  —  0.  Forme  ancienne  du  noni  de  la  ville  qui  sc  nomme  aujourd'll(ii  Kliarpout. 

\ 


40'i  MOUFAZZAL  IBN  ABIL-FAZAIl..  ,240] 

J     0=^3     j-*-^^     L.^_"     ^IJl     J      '(♦'•^i      U.^       lj.Hs3      VU      Ujl«      \y\ls}>      ««ojlsl       ^,<     ^L^ 

^  ^J  Ul   (_l-j   jl$j  ®(«^   U   IjÄi-lj   i^y-^^  ij  f>*»-^^   ^j^'^'j   J^\i\    (♦v"*-'    "^^'li   />-«^" 

1.  Man.  ,il^.'.  —  2.  Man.  .l^Hj.  —  3.  Man.  LJ!.  —  4.  II  faudrail  Uj'.  —  5.  Man. 
,lü.^'.  —  6.  Lire  l;~i;  tout  ce  texte  est  plein  de  lautes.  —  7.  Lire  «-i^';  Moufazznl 
lisait  ardava,  ou  ordava.  —  8.  Dans  toute  cette  phrase.  le  pluriei  se  trouve  ä  la  place 
duduel;  il  faudrait  ',j'-i^J,  U^-U,  'jis-'i.  —  0.  Lire  L-i. 


avaient  ua  frere  qui  etait  bouddhiste ;  il  viut  los  trouvor  '.  accoinpagne 
de   plusieurs  de  ses  pareiits. 

Ils  leur  demanderont  de  rargent,  et  iLs  luur  dirfut  :  «  Vous  vivcz  tous 
les  deux  daiis  l'aisance,  et  vous  habitez  les  viües,  tandis  que  uous  autres, 
nous  menons  uue  vie  penible,  et  nous  passons  uotre  existence  ä  errer 
sur  les  grandes  routes;  donnez-iious  quclque  chosc ,  nous  vous  en 
su}iplions;  si  vous  ne  le  voulez  pas,  venez  avec  nous  ä  l'Ordou",  par  devant 
Abaglia,  pour  qu'il  prononce  entre  nous.  »  Bayantchar  et  Bahadour  denian- 
derent  avis  au  parvana  Moin  ad-Din,  lequel  leur  conseilla  de  donner  quelque 
chose  k  ces  gens;   ils  agirent  suivant  ses  instructions. 

Quand  ces  quemandeurs  eureut  pris  ce  qu'ils  avaiont  aiusi  obtenu,  ils 
s'en  allerent.  Le  parvana  dit  alors  k  Bahadour  :  «  Ces  gens-lä  sont  partis 
pour  s'en  aller  chez  Abagha  \  et  tu  n'es  poinf  ä  l'abri  de  ses  attaques.  » 
Bahadour,  et  les  maris  de  ses  fdles,  partirent  ä  leur  poursuite,  ils  les  tuerent 
sur  le  chemin  qu'ils  suivaient,  et  ils  leur  prirent  ce  qu'ils  avaient  en  leur 
possession. 

Les  envoyes  d'Abagha  arrivaient  saus  cesse,  et  'Is  incitaient  le  parvana 
k  se  rendre  ä  la  coiir  de  leur  souverain;  mais  il  leurdebitait  des  mensonges, 

L  La  leron  du  maniiscrit  signifie  que  ce  Bouddliisto  v!nl  trouvcr  sa  soeur.  —  2.  Or- 
dou,  dans  los  chrüni(|ues  pcrsanes  et  arabes  de  cette  i'poque,  designe  le  campement 
imperial  du  souverain  des  Mongols  de  l'Iran;  cn  UKin^ol,  cc  niot  signifie  primitive- 
ment  un  campement  quelconquc.  —  3.  Pour  les  accusor  d'L'lre  iiiillionnairos.  apres  leur 
avoir  e.vtorque  de  l'argenl ;  la  denonciation  et  la  calomnie  furent  la  plaie  du  regime 
mongol;  personne  n'ötait  ä  l'abri  d'uiie  accusation  qui  etait  toujours  ecoutee,  quelque 
i'iU  le  rang  infimc  de  l'individu  (|ui  la  prononcail. 


[241]  IIISTOIKI';  DES  SULTANS  MAMLOUKS.  405 

dLUI  ^j^_  y>j  cii-i  Jo  1^   >_>_f-'j  |*j^  ^Ulj^'lj  aJI  j^-^I  ^_5Xfc  ■Oii'  ^j  Ji 

^U.     1=>-I»i-     'C.j>t~s    ^^Vj    •ft' "  ..O    ^Ji    1 istjlj    Ju^jrl     Jyi     "»jw     iljU^^'l      ^„.»i-sj     Liul     lyi 

jlkUl  Jl  Afyll  ^U  -^ji^-'A  <.\j  '''jA^.  ^^Vl  J,^  ^y^\  J^   ^y.  LlU  ^j^I 
^ OyCj  j»^  'Ij-^V  p^b  ^i^i  JcJ\  ''clt-  iü  ''^l   lil  jl  ^  <IV  y^lül  ^Ul 

U,lj    "(V^r*.    "    '"jlUUI    ^J.«>J    (♦r'^-V?    ^r-'^'''.    *^'j    '*ls"'^v'    -'■^'■v;    f-^    ""^M    L-.  ♦  lul.  .-.()  r. 

1.  Lire     -^.  —  2.  Lire  '^jcTlxj^.   —  3.  Man.  ,^'-j.  —  4.  Man.  .Ur^L.  —  5.  Lire 
jüiL.  —  (i.  Lire  ^l-C^jl.  —  7.  ^,  ici,  est  employe  dans  le  sens  de  J;  |^*i^y.  —  S.  ()n 

attendrait  w-Oj    .,X..  —  9.  Man.     -^K-J.  —  10.  Les  deux  mots  ,.,lkl™'t  ^ j^xj  ont 

ete  en  partie  recrits  sur  une  erasure  du  papier.  —  11.  Moufazzal,  suivant  son  habitude, 
melange  les  formes  du  pluriel  avec  (juelques  formes  deduel;  il  faudrait  Lw,->jxj,  ^^^\ 
1.^'jj,  UJI  ^j^^.  etc. 


et  il  remcttiüt  tuujuurs  au  Icailfmaia  de  s'acquitter  "de  cette  Obligation,  tout 
cela,  parce  qu'il  escomptait  Tarrivee  d'al-Malik  az-Zahir.  Quand  le  parvana 
desespera  de  Ic  vdir  vcnir,  il  se  mit  en  roiite,  emmenant  avec  lui  la  soeur  du 
sullau  Cihiyas  ad-Diu,  qu'Abaglia  devait  prendre  pour  epouse;  il  emporta 
avec  lui  une  quantite  considerable  de  presents  et  de  cadeaux. 

En  meme  temps  que  lui,  partit  le  vizir  Khadja  '  'Ali.  Quand  il  se  fut 
resolu  ä  se  rendrc  cliez  Abaglia,  le  parvana  conseilla  ä  l'emir  IJahadour 
et  ä  son  fils  Bayantchar  de  partir  pour  la  cour  du  sultan  al-Malik  az-Zaliir, 
parce  qu'il  suvait  qu'Abagha  avait  appris  l'assassinat  de  ces  Tatars";  il 
craignait,  en  consequence,  pour  leur  vie,  redoutant  qu'on  ne  vini  a  tirer 
vengeance  d'eux,  et  que  cela  ne  fiit  la  cause  de  sa  propre  perte\  Baliadour 
donna  ä  Niguetei  Fordre  de  prendre  les  devants  avec  son  frere,  avec  la  mis- ♦  foi.so  r 
sion  d'int'ormer  le  sultan  de  l'intention  dans  laquelle  ils  etaient  de  passer  a 
sa  cour.  Quand  ces  personuages  arriverent  chez  le  sultan,  il  les  rcQut  de  la 
faron   la  plus  gracieuse,  et  il  les  envoya  de  Damas  en  Egypte  '.  Al-Majik 


1.  '-:x'^,    pour  ^1^,   est  une    graphie    constante    en   Egypte    au   xiv<^    siede;   \ 


e 


porsan  hliadja  etait  anciennement  khawadja,  khowadja,  vers  le  yii"  siede,  comme  le 
nionlre  la  prononciation  vulgaire  khawadja;  de  niöme  >j.l^,  auiourd'hui  Khärizni, 
ctait  anciennement  Khowarizm  (perse  [lljuvvärazmiya,  zend  Hwäirizcm),  avec  sur  le  kh 
une  voyelle  inlermediaire  entre  a  et  o,  avec  un  alif  furtif,  tres  breL  (jui  n'etait  pas 
Uli  vrai  a/;/"  i  Vakout,  11,  480;  khowadja  represente  une  forme  sassahide  Motvarf/ß/f, 
i|ui  est  le  perse  '  hu-vaca-ka,  le  .sansivrit  ««-(^(/ca-Zia  «  qui  parle  bien  '>,  C^'o^l  «  savant  ». 
—  2.  Les  deu.v  parenls  de  Baliadour.  —  3.  Par  suito  de  ses  relations  a\ec  Bahadour 
t—  4.  Ici,  ad-diijar  al-misriyya  signifie  l'Egypte,  par  Opposition  avec  adrdiyar  ash- 

P.VTR.   QU.   —  T.    XIV.  —    f.   3. 


406  MOUFAZZAL  IBN  ABIL-FAZAIL.  [242] 

^^  fj=^'  ö^  45"^'  ^^1  ^ijl  ^  lyjj  ^o-jI  ^_^1  f»*^jj  n^^  ij— ^l?  (V-^'-5  -*t«— '' 

ly^l  ^Jül  IfTl  l   Jj.ii.   '-'l^jl  fSAJl  jLiCVij  "Cf^Üs  ^Jä  i^'ä.  jjtj   mJI  tj_^l    ^1   Ct:^ 
\a,^    OsiJI  rcjjj   «»JLj   4^0    "yis-  ,^^L!s1   /^    |»-VU   j^V^    ijy5   '-Vt^ls  '^'   "'  |>«--^i 

^.ia-jJI      "jj     ^J*~«     t^.-*J^     ^_r^     J^    <-j"L5CJ1    iJjb    ,.,_^     j6j    ®* Li     VI     >._j-lj_    >^     («■'■"^ 


A* 


1.  Man.  Oi?-^-  —  2.  On  attendrait  Jj!.  —  3.  Lire  !^!. 


as-Sa'id    se    rendit    au-devant    d'eux;    il  leur   temoigna   toutes    sortes    de 
marques  d'honneur  et  de  bons  procedes;  puis  il  les  renvoya  chez  son  pere. 

Cette  meme  annee,  dans  les  derniers  jours  de  la  premiere  decade  du 
muis  de  Moharram,  le  sultan  envoya  Temir  Badr  ad-Din  Bektout  al-Atabeki, 
accompagne  de  mille  cavaliers,  dans  le  pays  de  Roum,  et  il  ecrivit  de  sa 
propre  main  une  lettre  aux  emirs  de  l'empire  saldjoukide,  poiir  les  iaciter 
ä  se  recoiinaitre  eomme  ses  sujets,  et  ä  obeir  ä  ses  ordres. 

11  disait  au  commencement  de  cette  lettre  :  «  O  emirs!  vous  qui  croyez 
ä  la  verite  de  Flslamisine,  obeissez  aux  ordres  dAlIah  et  de  son  Envoye, 
ainsi  qu'aux  commandements  de  ceux  qui  ont  des  droits  souverains  sur  vous  '. 
Celui  qui  m'obeira  -,  sa  vie  et  ses  biens  seront  garantis  contre  toute 
atteinte,  et  il  sera  assure  de  gagner  le  paradis.  Quant  ä  celui  qui  sc  revol- 
tera  contre  mes  ordres,  il  u'aura  qu'ä  s'en  prendre  ä  lui  des  malheurs  qui 
l'accableront.  » 

Voici  les  raisons  pour  lesquelles  le  sultan  d'Egypte  correspondit  avec  les 
emirs  du  pays  de  Roiiin  :  lorsque  le  parvana  fut  |parti,  l'annee  pröcödente, 
pour  se  rendrc  ä  la  cour  dAbaglia,  Sharaf  ad-Din  Mas'oud  ibn  al-Kliatir 
ecrivit  au  sultan  pour  l'inciter  h  se  mettre  en  cliemin  avec  ses  troupos,  ä 

shainiyija,  la  Syriu,  mais  il  y  a  Jus  cas   oü  ad-diijar  al-mixiiijya  drsi^iic  lisgyiilc. 
la  Syrie  et  la  MesojJOtamie,  c'est-a-dire  luut  reiisemblo  de  rempire  manilouk. 

1.  Baibars  prelendail  avoir  le  droit  de  donner  des  ordres  aux  emirs  saldjoukides. 
c'est-ä-dire  de  les  detaclier  d'Abagha,  suzcraiu  du  sultan  saldjoukide,  parce  qu'ils  elaient 
musulmans,  parce  qu'ils  ne  dcvaient  pas  servir  un  prince  bouddliiste;  de  mßme,  le 
|iiiiice  nudig'ol  de  l'lran  reclaniail  le  droit  d'exiger  riiommage  el  la  lidelite  des  öniirs 
monyols  et  turks  qui  servaienl  en  Kgy])te,  en  d'autres  lermes,  de  leur  l'aii'e  Iraliir  le 
sullan  du  Caire,  parce  que  tous  les  Monguls  el  lous  les  Turks  devaienl  obeir  aux  des- 
cendants  de  Tchinkkiz  Khag'han.  —  2.  Verset  du  Coran. 


[243]  lllSTOinr,  DRS  SIU.TAXS  MAMLUUKS.  407 

Jait     "j-Up-      \j     Z;-'-^^    iwi—    ^j^"^^     ijJ^       wjL^     J:^«i_j    ^^L-     ^     .^l?"  i.l     Ü_pLju 

UAJ    '    t^A.    i,X^    wüÄ,    ^    j_^0    jlkUl      Jl    «Jt»    ''jl    b^K-i^l»    vjll^Ol    <L.    _~Ü33    ijjj  ♦  iVil.  jov 

jjL.  _^^VI  jvsj  «^c-Ua-  pjl  ^5C_£.  ^ '' Jj:>U.  j_:l_,UI  ^1  ,yCl"VI  jJ._a!1   jJu   Jujj 
jAj  iA-ij  ^^.y  ^_xl|   jo^j  ^  jjCj=-  j^.    /^_a)I   <_i^   .^"^Ij  „j:^^^^   '  iSJ^y  ö;.-^' 

1.  Lire  'j'-i'.  —  2.  Man.    .■;,-oi..  —  3.  Man.   ipji-  —  4.  Man.    .fJ-'-M  ,^»^-  —  5.  Les 

deux  mots    .,'  s^^'i  sont  en  partie  disparus  dans  une  decliirure  du  papier.  —  (3.  Le 

"5  de  ce  iiiot  a  disparu  daus  un  trou.  —  7.  Lc  —  de  ce  mot  a  disparu  dans  un  ti-uu.  — 
8.  Man.   ..S-o.. 


venir  s'emparer  du  pays  de  Roum,  de  fac^^ou  qu'il  passe  sous  sa  souvc- 
rainete.  II  envoya  une  lettre  dans  ce  sens  ä  l'emir  Saif  ad-Dia  ibn  Djandar, 
qui  possedait  le  fief  d'al-Bouloustain '.  Le  fils  de  cet  emir,  Badr  ad-Din 
Roush",  Fenvoya  au  sultau  (d'Egypte),  alors  que  son  pere  lui  avait  reconi- 
inaiide  de  la  garder  par  devers  lui,  et  de  ne  pas  la  faire  parvenir  au  sultan '. 

Lorsque  Sharaf  ad-Din  ibn  al-Khatir  eut  envoye  cette  lettre,  il  se  re- 
pentit  d'avoir  commis  un  tel  acte,  et  il  craiguit  que,  si  eile  venait  ä  sortir 
du  pays  de  Roum,  cette  aventure  n'eüt  pour  lui  des  suites  desastreuses. 
Aussi,  il  depecha  un  envoye  ä  Saif  ad-Din  ibn  Djandar  pour  lui  dire  de  nc 
pas  faire  parvenir  cette  lettre  au  sultan;  Saif  ad-Din  raanda  son  fils  aupres 
de  sa  personne,  et  il  lui  reclaraa  cette  missive;  mais  celui-ci  lui  apprit 
qu'il  l'avait  fait  tenir  au  sultan  d'Egypte  pour  acquerir,  par  cette  manoeuvre, 
du  credit  aupres  de  ce  souverain. 

Ouand   iJadr    ad-Din  al-Atabeki  arriva  ä  al-Bouloustain,   une  partie  de  *  roi.  m  v, 
Tarmee    saldjoukide    le    regut   a    bras   ouverts;    ce   furent   l'emir    Moubariz 
ad-Din  Souvari,  le  tchashniguir,   l'emir  Saif  ad-Din  ibn  Djandar,    son  fils, 
Badr  atl-i)in  Kousli,  et  Badr  ad-Din  Mikaiil.  Quand  Badr  ad-Din  al-Atabeki 

1.  Aujourd'lmi  Abiestin.  —  2.  Ce  noin,  qui  signifie  «  oiseau  »  cn  turk,  est  iusolite, 
car  il  ne  se  trouve  jamais  qu'en  cuniposilion,  comme  dans  les  noms  bien  connus  de 
Karakoush,  Koushtemour;  loutefois,  le  nom  «  oiseau  »  existe  dans  Vonomastique  des 
Mongols.  comme  le  montre  suirisamment  Texemple  du  fils  de  Tchoutclü\  qui  se  nommait 
Slübaghan,  ce  que  les  Persans  ont  ecrit  .>'-~  Sliiban,  avec  la  cbute  Veguliure  de  la 
gutturale  intervocalique.  Peut-etre  faul-il  lirc  Oughoush  ,  i'yt,  qui  a  ete  explique  au 
commencement  du  prcmier  fasciculo.  —  3.  Avant  qu'il  ne  lui  en  eüt  donned'ordre. 


408  MOUFAZZAL  IBN  ABIL-FAZAIL.  [244] 

_^LjJI  ^  «u^  jü  ^  \3iJ6^  ^_^j  ^  JjL  J  ^Ic  cx.  f-^j  Aixj  Jul^C  ^^-01 
J  j^  ly:ji|  ^_^  j*^  'liVI  J  is^Lj  ®CU^  i^läl  dl  Ij^j  bj^jJ>-j  01  lyl  »Jl  x," 

Jjt  jjbj  ^Lk)!  diiJI  jlLUI  ^^  *j.  ^A9  ^i=-  t^^^'VI  j^yJI  j-*^  <«  '^yfry3 
»_A^L  jjlj)  ü-Ojj  j^^.L.  Jr!."^'  (''—=*  ("-*■'  'tr^'j  ®f^^  ö~^3  in;^  '-^'•'  f-'^  t^t*; 
"Wj-^j  jlSj  "f^jj'-ä'  ^j'l  'r3y*^\   j^^^.   ^y,   -Uj>t«  /;'-*Ji  JU.ä)  jlia.LJi  ^Ij  vpi  »AiüJI 

iAju     »Jj    li'    ^j^^l    (_j    "^13    (»^^5>ii*Jl     /»»    ^r-''     ~Ul     J^^i    ,^"^     jLLi )l    _)l      Jl 

1.  .Is^t'L).  —  2.  On  attendrait  '•-nv'^',  mais  tout  ce  texte  est  ecrit  d'une  fayon  trus 
irreguliere.  —  3.  II  faudrait  U-j-Ls..,  et  jjIus  loin,  U^-ili.. 


apergut  ces  emirs,  il  ne  descendit  pas  de  clieval,  pas  plus  quo  les  troupes 
egyptiennes  qiii  etaieiit  veiiucs  avcc  lui ' .  Ces  emirs  alors  s'avancerent  vers 
lui,  ils  lui  presenterent  leur  liommage,  et  ils  lui  envoyerent  uue  belle  quantitö 
de  provisions  de  bouche  ". 

Les  emirs  saldjoukides  lui  demanderent  la  permission  de  massacrer  les 
Tatars  qui  se  trouvaient  ä  al-Bouloustain,  et  de  marclier  ensuite  sous  son 
commandement.  ßadr  ad-Din  al-Atabeki  acceda  ä  leur  requete;  ils  tuerent 
les  Tatars  qui  etaient  ä  al-Bouloustain,  puis  ils  sc  mirent  en  route  avec 
Badr  ad-Diu  al-Atabeki,  qui  les  amena  au  sultaii  al-Malik  az-Zahir,  lequel 
se  trouvait  alors  campe  dans  la  prairie  qui  entoure  Harim.  Le  sultaa  se 
porta  k  leur  rencontre,  et  les  regut  d'une  nianicre  trcs  llatteuse. 

Cette  meme  annee,  arriverent  Ilosam  ad-Din  Bayantchar  et  son  flls 
Bahadour,  pour  la  raison  qui  a  etc  cxpliquee  plus  haut.  Le  sultan  ordonna 
k  Djamal  ad-Din  Mohammad  ihn  Bahadour  d'aller  au  dcvant  de  ces  person- 
nagcs.  Hosani  ad-Diu  Bayantchar  arriva  ;\  la  cour  du  sultan,  dcvant  Damas, 
le  dix-septieme  jour  du  mois  de  Moharram,  et  le  sultan  lui  assigna  Nairab'' 
pour  sa  dcmeurc.  Son  ßls,  Bahadour,  arriva  apres  lui,  le  vingt-ncuvicme 
jour  de  ce  meme  mois.  Son  retard  avait  etö  cause  par  ce  fait  qu'ii  avail 
rassemblö  les  chevaux  qu'il  possedait  dans  le  pays. 

Mouhazzab  ad-Din   Ali,  füs  du  parvana  Mo'in  ad-Din,  etail  le  liculcnaiil  de 

1.  l'our  iiionirer  aux  troupes  saldjoukides  etä  leurs  olficiers  que  les  ligypliens  etaieiil 
Icurs  superieur.s,  el  avaieul  droit  a  leur  salul.  —  2.  ("e  qui  elait  uue  fa(,-ün  d'liomuiajjfo. 
—  3.  Noni  d'uu  viiiage  (jui  se  Irouve  Ix  uu  deuii-larsalili  de  Üanias,  au  niilieu  de  jardius. 
(Yakoul,  IV.  855.) 


[245]  [IISTOfRF.  DES  SULTANS  MAMLOUKS.  /,0!) 

Vj   ftf^^    Js    ^j^'J>-    ^J^    rn^^    O^     ,J^   (»C^    f-^'J    >'*~^^    tj-'    Lr^"^    rn-^^    -^"' 

jliaLJI    ^»::a.l   LiJi  ®  \jjJ1  ^X^^    JI   jUj  UÄi-li   ^j-^i  <JU     .-»^  L'-Xc  joj   -iivLIl 
^Iä.I|   jJ_va]1    ^^J;j  i^^r— ;    Jr;.-^'    J-4    ^rr*'^''   ^^-^'=-='  ^"^r^^    jL-Ol     Jl  LaJäI  L,j 

-»o     ^b     cJl^   ^1     >_^<3l    ^t'     Ulj   tSL-^    ''CiuL>    ^UJIj     A^l    JiUl     (»jJl    r->j 
1.  Mau.      .^^.  —  2.  Lire     -i^U.  —3.  Man.     cJS'.  —  4.  Lire     ,L^^I     ,'3jt.  b^.. 


son  pt>re  daiis  lo  pays  de  Rouin;  quand  il  apprit  le  depart  de  Bayantchar  et 
de  son  fils,  il  onvoya  ä  leurs  trousses  une  armce  de  Tatars,  auxquels  il 
doiina  poiir  chef  Khonitchi '.  Cct  officier  partit  sur  leurs  traces,  et  il  s'avanga 
jusqu'ä  Kliartapirt;  mais  il  ue  trouva  personne  qui  put  le  renseigner  sur  les 
fugitifs,  sauf  qu'il  tomha  sur  un  troupeau  do  chevaux  que  I:{aliadour  avait 
pousse  devant  lui,  et  qui  s'etait  egare  en  cheniin.  Co  troupeau  comprenait  moI.  .-,i  r 
cinq  ceuts  totes;  Khonitchi  le  captura,  et  s'en  revintaupres  de  Mouhazzab  ad- 
Din. 

Ouand  le  sultan  al-Malik  az-Zahir  eut  regu  Bayantchar  et  Bahadour,  il 
les  envoya  en  Egypte,  en  la  compagnie  de  l'emir  Badr  ad-Din  Baisari  et  de 
Sharaf  ad-Din  Altch(?ke-.  Al-Malik  as-Sa"id  sortit  (du  Caire)  pour  se  rendre 
au-dcvant  de  cos  ofTiciers,  et  il  les  regut  d'une  maniere  gracieuse. 

Quant  ä  Teffet  des  lottres  quo  Badr  ad-Din  al-Atabeki  avait  par  devers  lui, 
voici  quel  il  fut  :  lorsqu'elles  parvinrent  a  leurs  destinataires,  les  eniirs  du 
pays  de  Roum,  tels  Sharaf  ad-Din  ihn  al-Ivhatir  et  Tadj  ad-Din  Kenuei'',  qui 
coniniandaient  les  armees  saldjoukides  au  nom  du  parvana,  ces  ofRciers  ordon- 
nerent  ä  Sinan  ihn  Saif  ad-Din  Dourounadai  '  de  les  Uro,  et  de  faire  les 
reponses  qu'elles  comportaient. 

1.  Ce  nom  signifie  «  gardien  de  moutons  »,  de  Ahunin  «  mouUm  »,  avec  lo  sulTixe 
tc/ii,  ([ui  forme  des  noms  de  metier,  lesquels  sont  des  sortes  de  partieipes  actifs.  — 
2.  La  sio-nification  exaete  de  ce  nom  turk  est  obscure,  '^,  ,5Cs.,  S^.  I^'^x,  aTU. 
tcheke,  designe  une  sorle  de  fruit  sur  l'espece  duquel  los  dictionnailes  ne  donnent  auoun 
renseignement,  et  al  signilie  «  rouge  ».  —  3.  ^^5"  est  la  transctiption  de  kcnukei, 
kenuei,  avec  la  cliute  de  la  gutturale  :  «  ä  quoi  bon,  pourquoi  ».  L'Homme  qui  portait 
ce  nom  etait  ne  dans  une  famille  qui  ne  le  desirait  point;  on  trouve  a'autues  faits  ana- 
logues  dans  lonomastique  des  Mongols,  dunt  certains  se  nomment  «  c^ui  qui  est  venu 
en  trop  »,  ou  meme  «  helas!  «.  —  4.  Ce  mot  a  ete  explique  dans  los  notes  du  preniier 


4tO  ■  MOUFAZZAL  IBN  ABIL-FAZAIL.  [246] 

j»>.Jl    "•JjJ^lj   Jpu'     jl     ^yJ^:L>,    jliaAÜI     Jj/>    |»^Jl     y^    iAi^    ^.U-J    ^i-l       Ia^Is     v::.!!^!    cLÜj 
LI.     Ar-I^    Ji3     ^^C     jl    •   ^y^    ij;.-*-'^     T^'    (^-^     J^iU    viüj     |j    |_5[_,!1      ^ji     IJU-li     lj,>^ 

jj^  jlj  i:i%   j>Ulj  -»XJL«^  i^y^tJ   jl    4i_^»    A-sls    A,^   ^c  a:L.Jj   jlLUl     Jl  '^^L:^ 
ÄJjLJi      '1    ^y    ,j=^3   Äj  jL-s  3  ij:.-*^^    ^^   jlk,LJIj   lil     Jl   -v^y   jS  Jf_-^'^ 

foi.  51 V".  vtr*"^^     't^  ""Isly  ^yi-^  d-'l"  IjJ.oy  o^-»^  ij^  ^'^  jf-«  '^y  "^^  jlk.LJl  Uij  villJo  ly:5Cs 

'-»jjj^     (_j     »^,»»*J1    JC^     ^_5Uaj^i>      \)1     A;-vl     jLw  ^^ilj    ^LiiJl      "y     Jj.»j>m     /y-'Jl     s-L-^ 

1.  Lire  ^^^.  —  2.  Lire  .,_jL5tj  Uj).  —  3.  Man.  >_c>\i.  —  4.  Lire  bl^T.  —5.  II  faut  lire 
^'js;  il  est  invraisemblable  que  l'auteur  alt  songe  ä  meltre  ce  verbe  ä  la  forme  du  ducl, 
qui  serait  reguliere,  mais  inulile.  —  6.  II  faudrait  U^j/.«^. 


Ensuite,  en  mt'iue  temps,  uii  autre  courrier  arriva,  qui  apportait  des 
lettres  du  sultan  al-Malik  az-Zahir,  lesquelles  disaient  :  «  Nous  sommes  en 
niarche  pour  venir  vers  vous,  et  nous  arrivcrons  immediatement  apres  ces 
lettres.  »  Les  emirs  discuterent  sur  ce  qu'il  conveuait  de  faire  dans  cette  occur- 
rence,  et  Tadj  ad-Din  Kenuei  leur  donna  ce  conseil  :  «  Que  chacun  de  nous 
öcrive  une  lettre  au  sulta;i;  nous  enverrons  chacun  notre  missive  par  l'office 
d'un  courrier,  qui  lui  fera  connaitre  que  nous  sommes  ses  mamlouks,  que  le 
pays  lui  apparticnt,  que  Mo 'in  ad-Din  est  parti  pour  se  rendre  ä  la  cour  d'A- 
bagha,  que  le  sultan  Ghiyas  ad-Din  est  ä  C6saree  ».  Quant  ä  nous,  nous 
allons  partir  pour  Cesaree,  pour  nous  rencontrer  avec  le  prince  et  avec  les 
emirs  qui  se  trouvent  dans  cette  ville,  uous  leur-  ferons  connaitre  l'accord 
que  nous  avons  conclu  avec  le  sultan,  et  nous  porterons  a  la  connaissance  du 
sultan  les  incidcnts  qui  se  produiront. 

Ils  ecrivirent  dans  ce  sens.  Le  sultan  partit  d'Alep  pour  Iloms,  ou  il  par- 
vint,  le  Iroisieme  jour  du  mois  de  Safar.  L'emir  /iya  ad-Diu  Malimoud  ihn  al- 
foi.51  V".  Kliatir  et  l'emir  Sinan  ad-Din  ihn  Dourounadai  etaient  arrives  dans  cette 
ville.  Voici  pour  quelle  cause  ces  ömirs  du  pays  de  Roum  etaient  venus  ä 
lloms  :  Quand  les  ömirs  euren!  fail  (au  sultan  d'l*]gypte)  la  röponse  donl 
il  vieiit  d'etre  parle,  Sharaf  ad-Din  ihn  al-lvhalir  enviiya  h^s  aruK^es  saldjou- 

fascicule;  il  pourrait  ögalement  ("Ire  douran-to'i  «  qui  a  onvie  de  quclque  choso  »,  de 
doli  ran  «  cnvie  ». 

1.  Le  pays  c!o  Rouin,  rempire  saldjoukido.  —  2.  A  Gliiyas  ;ul-Din,  et  surloul  a  ses 


[247]  IIISTOIRE  DES  SULTANS  MAMt.OUKS.  /.U 

^j,:  J  ^i=^'l  j;  y„-^\  w'^  ^  j^  ^'jr-^'  '^'-*^  '^^'  '^  r-J-^^  ö;.-^'  'I'*'^'  '^^ 

'   V-Ol    jA>    ^.^\1    jl=>ül3    •SvlXJj     jül    ^^    ^3-^.     ^    v-n-'     iJ    M-'     ö'^'J    ^3^'^    ^LjJI 

jbJI  ly-Lj  (.jjl.   J:^l_^l   J\  jVSS  ^  K^  ^   i:,yi\i  ^'y-S  Ö^J  ä:   -»^^^-="" 

jvjiljjj  jüi  ^Lj   «—«^  ^'■^=^.  j'  d»;.-^'  ^"V  ^-^^  '  rv::^'  '-'^3  ^^  _y^aÄ9  ~!s_^Us  Ij^ 
ki,ju   iT   *^AÄ::ili     j^ji^'    \-.i-l>^  ^yJiS>^  ^j^^^^^^^li  oöaJjI — ^   ,^U.Ji    /^  jlS  ^3 

• 

1.  (^-J'  1-V   f^st  recrit  sur  un  grattage.  —  2.   II  faudrait  poiir  que  la  phrase  fut 
correcte  :  »LIL  'jiti.  —  3.  II  faudrait  U^J'.  —  4.  Le  manuscrit  a  la  forme  abregee  ir'iy- 


kides   dans  toutes  les  directious ;  il  permit  aux  soldats  d'assaillir  tous  les 
Tatars  qu'ils  rencontreraient,  et  de  les  tuer. 

L'emir  Badr  ad-Diii  Mohammad  ibn  Karaman,  ses  freres  et  ses  fds,  se  reti- 
rerent,  avec  les  Turkomans  qu'ils  commandaient,  vers  les  proviaces  mari- 
times du  pays  de  Roum;  ils  se  separerent  des  Tatars',  et  attaquerent  ceux 
qui  se  Irouvaient  ä  leur  proximite -.  (L'emir  Badr  ad-Din  ^Mohammad)  ecrivit 
alors  au  sultan  pour  lui  apprendre  ces  evenements. 

Le  sultan  Ghiyas  ad-Din  et  Mouhazzab  ad-Din,  fils  du  parvana,  apprirent 
los  actcs  d'hostilite  auxquels  Sharaf  ad-Diu  ilm  al-Khatir  s'etait  laisse  em- 
pörter contre  les  Tatars ;  ils  lui  envoyerent  un  ofiicier  pour  le  mander  auprös 
de  lui.  Sharaf  ad-Din  se  rendit  ä  cette  convocation,  et,  quand  il  fut  arrive 
en  leur  prescnce,  Mouhazzab  ad-Din  ordonna  que  tous  les  cnvoA'es  des 
Tatars,  leurs  officiers,  et  tous  les  Mongols  qui  se  Irouvaient  ä  Gesaree  lui 
fussent  amencs. 

On  lui  amiMia  ces  gens,  les  mains  liees  derriere  le  dos,  la  Irte  nue,  e(  il 
les  fit  charger  de  fers.  Ensuite,  Mouhazzab  ad-Din  envoya  un  oOicier  pour 
ordonner  ä  Sharaf  ad-Din  ibn  al-Khatir  de  venir  le  trouver,  parce  qu'il 
avait  l'intention  de  l'interroger  sur  les  actes  qu'il  avo^ü  commis;  Sharaf 
ad-l)in  refusa;  il  se  trouvait  alors  en  dehors  de  Gesaree.  Mouhazzab 
ad-Din  donna   Fordre   ä  Tadj  ad-Din  Ivenuei   et  ä  Saif  avl-Din    Dourouna- 

1.  Avec  lesquels  ils  marchaient  avant  cette  data.  —  2.  Ces  Turkomans,  parmi 
lesquels  se  irouvaient  les  ancetres  des  Turks  Osmanlis,  furent  des  enneteiis  acharnes  des 
Mongols,  contre  lesquels  ils  lutterent  desesperöment  jusqu'ä  la  dislocaiion  de  leur  mo- 
narcliie;  ils  entretinrent  »ine  correspondance  reguliere  avec  les  snllans Wamlouks  «pii 
etaient  les  ennemis  liereditaires  des  Mongols  del'lran. 


\ 


412  MOUFAZZAL  IBN  ABir.-FAZAIl..  [24,SJ 

^IL^  jjjjJl  <_Ä~w  ^ü  «i^^lL;^  ^^.-*J^  ^:-"J  '(Jj-^  ö;.-^'^  '^^"  "^^  ■^i^  t^Jl 

\£.     J»i]l     (3     'UU-     JiU-lj       *jLIc-    jV-*Ji    ^r^      njiZs>-\     Lüi     ~^^»lS     /j.'-Ol     7^1"     Ji-u^J     Ä^>-UJ 

ili.    r-^j  ®^U-ls    diJj   J   a]L3    ^2r!.-^^    —"^r*  ,(J^    li^^    o'-^^   '-^~'    -5^    i^L-^^ 
IJjSj  UA=-y  A»-*^^    ^^*-^j  lIk"^^    '^   ^''^   '-^   ö'jLvj"  ^^ju    Ajjl  ^Üj  ^1  iV-^^ 

1.  Man.  ^j^.  —  2.  Man.  ^y^.  —  3.  II  laudrait  ii.^s. 


dai    d'aller   cherclier   (Sharaf   ad-Din  ilin   al-KIiatir,    et  de   lo  lui  ameuer). 

Saif  ad-Din  Dourounadai  retouriia  cliez  lui,  sous  pretcxto  d'uue  afTairc 
qu'il  avait  ä  iM-gler,  et  Tadj  ad-Din  RenucT  continua  sa  rout(^.  Quand  Tadj 
ad-Din  sc  fiit  r(MTiCüntre  avec  Sharaf  ad-Din,  iS4iaraf  ad-Din  lui  dit  des  injures, 
et  il  lui  roproclia  en  termes  gro.ssiers  de  n'avoir  pas  voulu  faire  cause  com- 
mune avec  lui,  puis,  il  ordonna  de  le  tuor.  Tadj  ad-Din  Remiei  fut  assassine, 
en  memo  temps  que  Sinan  ad-Din,  lils  d'Arslan  Doghmish. 

Quand  il  eut  fait  massacrer  ces  deux  olTiciers,  Sharaf  ad-Din  ihn  al-Khatir 
i'oi.  52  r.  craignit  le  ressentiment  de  Mouhazzab  ad-Din,  iils  du  parvana,  et,  en  consö- 
quence,  il  partit,  dans  l'intention  de  se  rendre  ä  la  cour  du  sultan  d'Egypte. 
Cela  se  passa  le  treizieme  jour  du  mois  de  Safar. 

Quand  Mouhazzab  ad-Din  apprit  que  Tadj  ad-Din  avait  ele  as.sassine, 
tandis  que  Saif  ad-Din  Dourounadai  s  en  etait  retourne  chez  lui,  il  lui  envoya 
un  ollicier  pour  le  mander  aupres  de  lui.  Dourounadai  s'y  refusa,  si  bien 
que  le  fds  du  parvana  s'imagina  que  cet  eniir  marchait  avec  Sharaf  ad-Din 
ihn  al-Rhatir.  II  lui  envoya  alors  Sharaf  ad-Din,  (pii  se  rendit  chez  lui; 
Sharaf  ad-Din  lui  denianda  de  le  faire  rentrer  dans  les  honnos  gr.ices'  de 
Mouhazzab  ad-Din.  Saif  ad-Din  Dourounadai  rctourna  alors  chez  Mouhazzab 
ad-Din,  et  le  lui  dcmanda,  cc  qui  lui  fut  accorde  par  le  fils  du  parvana. 

Le  sultan  Ghiyas  ad-Din  sortit  de  la  villc,  'y  vcnx  diic  de  (]esarec. 
Des  qu'ils  l'apergurent,  Ziya  ad-Diii  et  Sharaf  ail-Diii-  descendircn)  de  leurs 

1 .  I'arce  qu'il  hii  avail  di'.sulici  cn  renlranl  cliez  lui ;  cclU;  liisluiro  csl  In  s  cümpli(|U(io, 
et  Moufazzal  l'a  resumec  d'unc  fagori  peu  iutullij^ible.  —  2.  Ccs  doux  personnages  ötaient 
iVöres. 


[2A01  HISTOIKE.DES  SULTANS  MAMLOUKS.  A13 

ö-u  ^1  l^y;.  ^^  j'_->^'^  ^Lfr   •^  ly'ir'j  ytlül  vJlLJI  jUjl,  A.U1  J  ljii;j  jj^-jVI 

1.   ^  a  disparu  dans  une  erasure  du  papier.  —  2.  Le  copistc  avait  ecrit  J^Jj^,  puis 
il  a  raye  le  j,  et  ecrit    .1  dans  lu  niarge.  —  3.  Lire  slä.'.  —  4.  Lire  KiJ. 


montures,  et  baiserent  la  terre  dovant  lui,  el  Ton  proclama  dans  Cesaree  les 
titres  souverains  d'al-Malik  az-Zahir.  Les  cmirs  convinrent  avec  le  sultaii 
Ghiyas  ad-Diii  qu'ils  partiraient  pour  la  forteresse  de  Makanda',  oü  ils 
demciireraiont,  et  qu'ils  enverraient  des  expres  ä  al-Malik  az-Zaliir  pour  s'ea 
remettre  de  Icur  sort  ä  ce  souverain,  conformement  aux  sernients  qu'il  avait 
pretes  ä  Ghiyas  ad-Din,  et  k  eux-memes. 

Muuhazzab  ad-Din  leur  demanda  ensuitc  la  permission  d'entrer  ä  Cesaree 
pour  prendre  ses  biens  personnels,  leur  disant  (qu'il  ne  resterait  pas  dans  la 
ville,  et)  qu'il  en  sortirait  pour  venir  les  rejoindre.  Les  emirs  le  lui  permirent; 
il  penötra  dans  Cesaree,  il  y  prit  ses  riclicsses,  emmena  ses  femmes,  et  il  en 
sortit  durant  la  nuit,  se  dirigeant  vers  Dokak  -. 

Quand  (les  emirs)  eurent  acquis  la  conviction  que  le  fils  du  parvana  etait 
parti  pour  Dokak,  Sharaf  ad-Din  ihn  ul-Khatir  fit  partir  son  fröre,  Ziya  ad- 
Din  (pour  la  cour  d'al-Malik  al-Zaliir),  accompagne  de  trente-sept  personnes 
ohoisies  parnii  ses  olliciers.  Saif  ad-Din  Dourounadai,  de  son  cöte,  envoya 
son  fils,  Sinau  ad-Din,  avec  vingt  personnes,  au  sultan  d'Kgvpte,  al-Malik 
az-Zaliir.  Sharaf  ad-Din  ihn  al-Khatir  et  le  sultan  sakljoukide  Ghiyas  ad- 
Din  se  rendirent  k  Makanda,  et  ils  decidörent  avec  leur?  expres '  qu'ils  pres- 
seraient  le  sultan  d'Egypte  d'entrer  dans  leur  pays,  apres  lui  avoir  fait 
preter  le  serment  de  respecter  leurs  droits. 

1.  ^  akout  ne  parle  pas  de  cette  forteresse,  qui  parait  dans  Nowairi  soiis  la  forme 
5jJC  (man.  arabe  1578,  folio  58  v").  —  2.  11  s'agit  ici  de  la  ville  bien  connue  de  Tokat, 
comme  le  montrc  un  passage  subsequent  de  cette  chronique  (page  426),  et  sa  comparai- 
son  avec  ce  que  raconte  Nowairi  (Cf.  tome  XIL  452).  Dokak,  pour  Tok^t,  avec  la  confu- 
sion  de  t  et  k,  comme  dans  la  prononciation  ekcetera  de  et  caetera,  est  une  forme  d'une 
vulgarite  absolue,  qu'il  faut  corriger  en  Tokat  -^zMy^  partout  011  on  la^rencontre.  — 
3.  Ceux  qu'ils  devaient  envoyer  au  sultan  d'Egypte.  \ 


414  MOUFAZZAL  IBN  ABIL-ITAZAII..  [250] 

jj'lj  j,ila«:>-l  ^:|  A>L^  jL<!s  *o-»i''  ^^  ^j^j  ^Sjr  ^  l^J'^J  'S  Lw'^^b  jlkLJl 
^li-jl  ÖJl  j>-\i\  J  j_^l  M_.:>jYl  Jl  -Vj^y  JLi  sU!3_,Jl  ^jJI  ^»^  ::^A£.3  .vi  ^ 
Ulj  _/LJI  -j.  j^  -y^  jM-I!  ^li^^l  j\  ^C_  L.3  ^-a.  J  Uli  ^^L*  i9^\ 
ji'  ®üJjlj  ^j  ^  U  j_^  CÜa.  JD  A-ils  ^Us  U  j^  J^J->  (_J'  ^jt-^^  ^\'  'Sf^J 
^1>U  i».U>.  jlkUL  ^._  ji  J.J01  *U=  ^U.  j\ß\  (^  jiul  U-Li  p^'i'i  (^l>:l  ^1 

^^    jlkUI    iouJ    X    Vj    jl^    JI3    l^U^    J._Ä)i    (X^Vl    J-o    <J"  ^v^J    jJ'    u^.    j^    ^>,-»JI 
1.  Lire  j-\"^'. 


♦fol.  52v'.  (Juand  ces  ambassadeurs  arriverent  a  la  cour  du  sultaii,  ils  obtinrent 
^  une  aiidience,  au  cours  de  laquelle  ils  lui  firent  connaitre  les  evf^nements  qui 
venaient  de  se  passer,  et  ils  le  presseront  de  marcher  vers  le  paj^s  de  Roum; 
le  Sultan  leur  repondit  :  a  Vous  avez  reellement  agi  avec  trop  de  pröcipitation! 
J'avais  promis  au  parvana  Mo'in  ad-Din,  avant  qu'il  ne  se  rendit  ä  l'ordou', 
qu'ä  la  iiii  de  Tannee.  j'ontrerais  dans  le  pays  de  Roum  avec  mes  troupos.  Or, 
mon  armee  est  en  Egvpte",  et  il  m'est  impossible  d'envahir  le  pays  de 
Roum  avec  les  effectifs  que  j'ai  ici  sous  la  main.  Quant  ä  ce  qui  est  du 
depart  de  Mouhazzab  ad-Din  pour  Dokak,  ce  qu'il  a  fait  lä  est  bien,  car  il 
oonnait  les  Conventions  qui  ont  ete  stipulees  entre  moi  et  son  pere.  » 

11  donna  ensuite  l'ordre  de  les  faire  descendre  dans  leurs  appartemcnts,  et 
il  les  comlila  de  marques  d'honneur.  Quand  les  ambassadeurs  des  emirs  sal- 
djoukides  se  furent  reposcs  chez  eux,  Ziya  ad-Din  soUicita  la  f'aveur  d'obtenir 
une  entrevue  secrete  avec  le  sultan,  ce  qui  lui  fut  accorde.  Lorsqu'il  se  trouva 
en  t6te-;\-tete  avec  le  sultan,  il  lui  dit  :  «  Si  le  sultan  n'envahit  pas  imme- 
diatemeiit  le  pavs  de  Roum,  jo  n'ai  aucune  confiance  dans  le  sort  de  mon 
frere,  Sliaraf  ad-Din;  je  n'eprouve  aucun  doutc  qu'il  ne  soit  tue,  lui,  et  les 
ömirs  qui  ont  prete  serment  (au  sultan  d'Egypte).  C'est  ainsi  que  se  passeront 
les  choscs,  et  il  n'y  aura  aucun  moyen  de  les  empeelier;.  aussi,  que  Ir 
sultan  envoie  des  gens  qui  aient  la  Force  et  le  courage,  pour  qu'ils  lui  prötent 
secours,  de  facjon  qu'il  puisse  sortir  du  pays  de  Roum.  » 

Le  sultan  Imir  dit  :  «  Ce  que  je  vois  de  mimix  pour  vous.  c'est  de  re- 

1.   La  cour  d'Abagha,  souverain  mongol  Jo  1  Iran.  —  2.   Le  sultan  d'Egypte  etait 
alors  a  Homs. 


[251]  niSTOIRF  DES  SUITANS  MAMI.OUF<S.  /,15 

f^b    ^^    J    ^J^     jl     J    K<    ^Jr^^-^i   p-<^^i5    ly^^Jj    ^^%     J     \y^J     -J     -l^X^] 

®l^  ''U  J»"3  j:,jU.  j^  ^;^i  Ua  J  ^Lill  jLl  jU  'bül  J.3  J  *<CJI  iyi.\^  J^ 

jlLUl  >=;.J  ^jjl  J\  ^3  ^.O  J  ^li^ll  •  jU   ^^_a!1  ^Ju-w  j^   Ij.   J^  LOi  .  r„i.  5.!  ,•• 
^J\  S^i  \iM  -sj^jj^ll  J^VI  ^^   j»,«  ^3  ^J^l  j,   ^A.1!  ^^j  j,jJl   ^u 
^yC-«  i,Ji^   j   ytj   ^jjl  Jl    ib   As   iÜlj^l   jl   ü^^lj   «ül    jUill   Cjij^  '"''■^^ 
j\  j\LU\   ^  4y,j  jlUJl  Jl  ^  ^^li  ^1   ^  J  ^,j3Vy.  .V3I  <;>lj 
-'-^^  Jl  (;.'  JLL.J  Jl  ^U   ^  ^U-^   AijA-ii    JJi  ^/^—^  j  'S    l^«-.-   Ijl  jül     . 

1.11  f:iut  lire  =U'  Ji.  —  2.  Man.  ^O  ;  ^C^  dans  Nowairi. 


toiirner  daus  votre  pavs,  do  renforcer  la  defense  de  vos  forteresses,  dn  vous 
y  retranclier,  jusqu'ä  ce  que  je  sois  retournö  en  Kgypte,  quo  j'aie  mis  ma 
cavalcric  au  vcrt.  et  que  je  sois  revenu  vers  vous,  ä  Tepoque  de  I'liiver. 
En  effet,  niaintenant,  les  puits  de  la  Syrie  sont  ä  sec,  et  il  ne  s'y  trouve 
prcsquo  point  d'eau.  » 

Le  sultan  les  emmena  avec  lui.  (hiaiid  il  Tut  arrive  a  llamali,  il  se  fit 
aecompap:ner  par  le  prince  de  cette  ville,  et  il  se  dirigea  sur  Alep.  Ouand 
il  Tut  paivenu  dans  cette  localite,  il  plaga  Saif  ad-Din  Balaban'az-Zaini  äMol.öSi- 
ia  tete  d'un  corps  d  armöe,  et  il  l'envoya  dans  le  pays  de  Roum,  avec  la 
niissiou  de  liii  en  amener  le  sultan  Ghiyas  ad-Din,  Sharaf  ad-Din  ihn  al- 
Kliatir,  ainsi  que  les  emirs  saldjoukides  qui  se  trouvaient  avec  eux'. 

Ouand  Saif  ad-Din  Halaban  az-Zaini  arriva  ä  Kinouk  -,  il  regut  des 
courriers,  lesquels  lui  apprirent  que  le  parvana  etait  revenu  dans  le  pavs  de 
Roum,  et  qu'il  se  trouvait  sous  les  ordres  de  Mankou  Temour  et  de  ses  fröres, 
fils  d'lloulaoun,  avectrente  niille  cavaliers.  II  6crivit  au  sultan  d'Egypte  pour 
portcr  cette  nouvelle  ä  sa  connaissance;  le  sultan  pensa  que  les  Tatars, 
apprenant  qu'il  se  trouvait  ä  la  tcMe  d'une  armce  peu  nomhreuse,  etaient 
en  marche  pour  venir  I'attaquer.  Aussi,  il  retrograda  d'AIep  ä  Damas,  puis 
il  rcütra  au  Caire.  Az-Zaini  y  revint  apres  lui. 

1,  Pour  les  soustraire  ä  la  vengeance  des  Mongols  qui  ne  pouvMent  nianquer  de 
revenir  dans  I'empire  saldjoukide.  —  2.  Gelte  localite  parait  sous  ce  mAiiie  nom  dans 
Nowairi;  Baibars,  partant  d'Aintab  pour  envaliir  le  pays  de  Roum,  passe  ä  Dalouk 
^fp.>,  Mardj  ad-Dibadj,  Kinouk  ^'^yJ',  Gueuk-sou  j^  ^i  «  la  riViere  bleue  », 
Aktchadiz^.>Ur^!.  qu'il  faul  corriger  en  .'jj,.5  Ut'I  Aktchadarband  (inan.Varabe  1578, 
fol.  (»1  r"). 


416  MOUFAZZAL  IBN  ABIL-FAZAIL.  [252] 

®JjlJI    ^   i_iJI   i^-^'   j_/j^    vjVl    it>jl>    (_5ii^'   ^_äO   lyisj    "»ju«    ^    «olj    Ai_S    |»t^^    jl 

^^^^   <)    Jäils-l    iji,UJI      Jl^    As.    ^^1    Jliä    ®iLw  ^-^    ^^    ü-"^    />-•    (»^    ^r^^    ^-^    (Jl 
1.  Man.  iJJ\  il  faudrait,  pour  que  la  forme  ful  correcte,  is._j.Ljl".  —  2.  Lire  ijt^  ^JL^. 


L'historien  a  Jit :  Quand  le  parvaua  Mo 'in  ad-Din  et  Mankou  Temour,  frere 
d'Abagha,  arriverent  dans  le  pays  de  Roum,  et  cela  dans  les  premiers  jours 
du  mois  de  Rabi'  second,  Sharaf  ad-Din  ihn  al-Kliatir  montra  l'hostilite  qu'il 
ressentait  contre  eux,  et  il  congut  le  projet  d'ullor  leur  livrer  bataille; 
mais  ses  officiers  traiterent  son  plan  de  pvxre  folie,  et  ils  lui  dirent  :  «  Com- 
meiit  veiix-tu  aller,  avec  quatre  millc  cavaliers,  engager  le  combat  avec 
trente  mille  Mongöls  ?  » 

(Sharaf  ad-Din  ibn  al-Khatir)  comprit  qu'il  serait  infaillibloment  tue;  il 
se  dirigea  sur  la  forleresse  de  Louloua,  dans  l'intention  de  s'y  rotrancher; 
mais  le  gouverncur  de  la  citadelle  ne  lui  permit  pas  d  y  p6netrer  avec  une 
troupe  armee,  mais  bien  tout  seul.  II  y  entra  donc  seul,  accompagne  de 
son  emir  porte-etendard,  qui  lui  appartenait ',  et  d'aucune  autre  persoune. 
Sharaf  ad-Din  subvenait  aux  besoins  de  cet  oüicier  depuis  un  laps  de 
temps  de  seize  annees. 

L'emir  porte-etendard  dit  au  gouveraeur  de  la  forteresse  :  «  Assuro-toi 
de  sa  personne  pour  le  livrer  ä  Abagha.  »  Le  gouverneur  fit  arreter  Sharaf 
ad-Din  ibn  al-Khatir,  et  il  l'envoya  au  parvana.  Quand  le  parvana  l'apergut, 
il  l'injuria,  et  il  lui  ci-acha  ä  la  face;  puis,  il  ordonna  qu'on  le  surveillftt  etroi- 
tement  (de  fagon  qu'il  ne  put  s'echapper).  Parmi  les  generaux  tatars  qui  se 
trouvaient  alors  avec  le  parvana,  se  trouvaient  Totaoun-,  Guirci''  et  Boughou 
Noyan'. 

1.  Au  sens  que  cc  mot  avait  en  l'rance,  ä  l'epoque  de  la  monarcliie;  en  fait,  J^  k^' 
est  une  forme  persane,  (]u'il  faut  lire  nmir-i'alam.  \ix\  arabe,  il  faudrait  au  moins 
J-vU^I.  —  2.  Co  nom  est  h;  mongol  wtaglioun  «  incomplet,  infirme  >>,  avec  la  chute 
de  la  g'ulltiralf  intorvocalique;  ce  mot  se  presente  aujourd'hui  sous  la  forme  dotaghoun, 
dologhonn,  dolaghou,  avec  raffaililisseineiit  du  t  en  d.  —  .'i.  Le  nom  de  Guirei  a  ete 
couramment  porte  par  les  souverains  Icliinkkizklianides  de  Crimöe.  —  4.  Sur  cet  olfi- 
cier  mongol.  voir  i)age  391  du  present  fascicule. 


[253]  IllSTOIRE  DES  SULTANS  MAMLOl'KS.  417 

J..01  j^  j^  jis  .i3^_j^u  pisiji  p)  ^  ji  cJi>.  cUs  i^ui  jj;  i^ji  y}^\  cojj 

(^iL,;>  j,^l|  ^_^  ^j^l  ^-  SA.  <l:i  ■'V>U1  ^^L,.a=,^!l  LU'  ^>jJI  c-L^  JI  iUj^Jl 
py«,U..j  ^_^-^  ._^LJ  pAjUul  j£.  pAjJLj  jy^l  ^a)!  JM=-j  ''dllii  ^.01  A>u<.3 
L.^  b   J^  jsLiJli.  ^^=^j   jl   Lü-j  diu   l;_^l  _^,iiiJI  ^  ^_A]i  ^y:   \^\ii  m  ^tlL 

1.  Lire  jl-^y  ^^--■"  ^'-  —  2.  Man.  jj;;j'-o.  —  3.  Man.  ^y^yß-'.  —  4.  Lire   .,yJJuv'I. 
—  5.  Man.  "il^'.  —  0.  Lire  ■^'->"il!,  avec  Farticle.  —  7.  Lire  Lit. 


Ces  geueraux  tatars  et  le  parvana  vinrent  teiiir  uiio  cour  de  justice  •loi.. .3  v 
soleimelle,  ä  laquelle  assisterent  tous  les  Tatars;  ils  firent  comparaitre  par 
devaut  eux  le  sultan  Ghiyas  ad-Din,  ainsi  que  ceux  de  ses  eniirs  qui  s'etaieiit 
accordes  avec  lui  pour  recoiiuaitrc  la  suzerainete  d'al-Malik  az-Zahir.  Piiis, 
ils  dirent  au  sultan  Giiiyas  ad-Din  :  «  Qu'est-ce  qui  t'a  porte  ä  te  soustiaire 
ä  I'obeissauce  que  tu  dois  ä  Ahagha,  et  ä  obeir  aux  ordres  du  souverain  de 
l'Egypte?  —  Je  suis  un  enfant,  leur  repondit  le  sultan  saldjoukide,  et  je  ne 
connaissais  pas  le  droit  chemin,  de  fagon  ä  le  suivre.  Quaiid  j'ai  vu  que  les 
grands  personnages  de  mon  empire  avaient  agi  ainsi,  j'ai  eu  peur,  si  je  nc 
faisais  point  comnie  eux,  qu'ils  ne  me  livrassent  ä  lui.  » 

L'liistorieu  a  dit  :  A  ce  moment,  le  parvana  Mo  in  ad-Din  se  leva, 
marcha  sur  Sliodja  ad-Din  Kabiya  al-IIisni  al-Lala',  et  le  tua  de  sa  propre 
niain.  Ou  lil  ensuite  comparaitre  Saif  ad-Din  Dourounadai,  Madjd  ad-Din 
l'atabek,  Djalal  ad-Din,  le  uiostaufi,  et  on  les  interrogea  sur  la  raison 
qui  les  avait  portes  a  obeir  au  souverain  de  l'Egypte,  et  ä  se  soustraire  ä  l'o- 
l»edience  qu'ils  devaient  ä  Abagha.  «  C'est  Sliaraf  ad-Din  ibn  al-Khatir 
qui  nous  a  ordonne  de  le  faire,  repondirent  ces  personnages;  nous  avons 
I  raint,  si  nous  transgressions  ses  ordres,  qu'il  u'agit  avec  nous,  coinnie  il 
Favait  fait  a  l'egard  de  Tadj  ad-Din -.  » 


1.  Lala,  cn  turk,  signifie  «  precepteur  »;  c'est,  avec  /  =  in,  Ic  niongol  hlaina,  qui 
tianscril  le  tiljetain  bla-ina,  qui  traduit  le  sanskrit  gourou  «  dirccteuj-  spirituel  »,  et 
s<-'  prononce  lania.  Ce  personnage  etait  le  precepteur  du  sultan  Gliiyasyd-Din;  ce  fut 
pour  le  chätier  de  n'avoir  pas  eclaire  la  conscience  de  Ghiyas  ad-Din  qiie  le  parvana 
l'assassina.  —  2.  Qu'il  avait  fait  assassiner,  comme  cela  est  raconle  plus  haut,  page  412. 


tul.  r,a  1' 


418  MOUFAZZ^L  IBN  ABIL-FAZAIL.  '  [254] 

ybiyi  cuui  jiuji  i^-i^  ^'i  ouiOi  -0  ^ij  ^i  jit  t5-:^->^  ^'  ^^''j^ 

,_j_^    IjJU     X^"    ®U;I        Jl     <l\ii      «~<>J>t>     I^^-JJCs    ^;Ja=J^     jj>l     *"-^    ilC'Sl     U    iUj^i    _r^^ 

JsLJL  \;->^;  "jjjb"^^  '^^  (Jrl;^^  jUjl)  |»jl«3J|3  >^'j  !*r^  ^^  Jüj  _^^lj  ^LäiVl 
jj.jJl  ^is-j  jjj!>is  J^.-*J1  i_ivw}  •^dAÄ*p-  ^„-^'  J_y  j_5^  J^^  "^J"  j^  (Ir*ijr^.  c5**" 
"ül    JUx>   *~U   |Va]I   ^_^  JL/^    Jvll»  *.'>!   ililj^l   iJiÄj"  UJs  ®(»A^3  j1-v£»äJ1   ^;äI^ 

1.  Le  manuscrit  omet  ^J,.  —  2.  Man.    .ijj'-J-  —  3.  Man.  Ls:'-^. 


Les  inquisiteurs  firent  alors  veuir  Sharaf  ad-Diu  ibn  al-Khatir,  et  ils  le 
questionnerent  sur  ces  faits.  «  C'est  toi  qui  ra'as  incite  ä  agir  comme  j'ai 
agi  B,  dit  Sharaf  ad-Din  au  parvana,  et  il  lui  rappela  les  lettres  qu'il  avait 
ecrites  au  sultan  al-Malik  az-Zahir.  Mais  le  parvana  nia  la  realite  des  accu- 
salions  qu'Ibii  al-Kliatir  venait  de  porter  contre  lui.  Les  generaux  tatars 
redigerent  un  rapport  sur  loute  cette  affaire,  et  ils  l'envoyerent  ä  Abagha. 

Ensuite,  ils  iaterrogereut  Sharaf  ad-Din  ibn  al-Khatir  au  sujet  de  Saif 
ad-Din  Dourounadai  et  de  Madjd  ad-Din  al-Atabek,  pour  savoir  s'ils  s'etaient 
concertes  avec  lui  dans  le  but  de  reconnaitre  la  suzerainete  d' al-Malik  az-Zahir. 
II  repondit  que  non,  et  dit  :  «  C'est  moi  qui  les  ai  forces  ä  agir  ainsi,  et  qui 
les  ai  obliges  ä  lui  depecher  des  expres  pour  s'aboucher  avec  lui.  »  Totaoun 
loi.  5i  r .  ordonna  qu'oti  le  frappät  ä  coups  de  knout,  jusqu'ä  ce  qu'il  eüt  denonce 
ses  complices.  II  avoua  les  noms  de  Nour  ad-Din  Tchetchek',  de  Saif  ad- 
Din  Koulaouz-,  de  'Alam  ad-Din  Sindjar,  le  djoraakdar,  et  d'autres  officiers. 

Quand  le  parvana  eut  compris  qu'il  etait  perdu  par  la  denonciatiou 
qiic  Sharaf  ad-Din  avait  lancee  contre  lui,  il  lui  envoya  quel([u'un  pour  lui 
dire  :   «  Quaud  ils  m'auront  tue,  ils  ne  te  laisseront  pas   en  vie  apres  moi. 

1.  Tchetchek,  cn  mongol,  signifie  «  lleur  « ;  on  pourrait  lire  .i^r^r»',  en  niongol,  ichi- 
tchen  «  sage  ».  —  3.  ;^j^  est  le  memo  mot  quo  j^c^y,  i^^y  koulai^hotiz,  koulaouz, 
'<  guide,  qui  indi(|ae  Ic  chemiii  »;  il  serait,  avec  uno  correction  insigiiilianle,  ..^^y^ 
khalaghoun,  «  chaud,  brülant  »,  qui  correspond  au  turk  isigh  ^^^J,  ou  plutöt  ghulti- 

ghoun  «  oiseau  aquatique  >> ;  khoulagh-ghouz,  pour  khoulagh-ghour,  par  rliolacisme,  est 
«  celui  qui  manie  laiguillon  «  j.^ji  khoulaou  —  ?^j^  klioulagh,  ou  «  celui  c|ui  se  sert  de 
l'oruille  »  khoulagh  (puur  se  faire  licouler);  cf.  le  relleclii  du  iacliiii  khoulagh-fu-x/i-mak 
«  user  de  roreille  pour  soi,  re))rimander  ».  Le  Suffixe  -ghour,  -ghonl,  forme  cn  mongol 
des  noms  d'agent  :  jasakh-ghoitr  «  (|iii   lail  observei'  le  reglriiieiit  »  i/asakh.  //nstikh- 


[255]  IIISTOmi!:  DKS  SULTANS  MAMLOUKS.  4iy 

-ki^j  U.I     Jl  'jjjli"  JU»i  ililj^l   Vi   ^'^-«i   ^  J^   J^3  ^^J  .v*^'   '-'-^  <ä'>_;_^l 

>U«  ^lii^  Cj^i  ■5^'^  ^^  c3  ''"»JÜail  »~»ja-  ^J^3  <U<iJi  i5-»o-l_J  'U-l_^^  ij^  Jl  >1.»3 
fj^'  ^^  iS'V'*'^  -*X3m  /v;A)1  >_i^J  jlAi*;>Jl  /»>-*-'  (^3  jjjy^  iV"^'  >— ^ — ' 
Jju     »AJJ    v_iJI    <-iL«     »jjlj     ^^       jJlw    ^^LL;^^    "UjÜ      MJij   ®jLo_^ll    |\^    i_^    iiU^j 

1.  Lire  > ,t-J'  y.  —  2.   Man.     i^^lu.  —  3.   Lire  wLsi!.  — 'j.  Lire  ^^i. 


C'est  pourquoi,  travaille  ä  te  sauver,  et  ä  mc  sauver  cu  meme  temps;  fais 
en  Sorte,  quand  tu  comparaitras  devant  les  inquisitcurs,  lorsqu'on  te  l'rap- 
pera  une  seconde  fois  (ä  coups  de  kaout),  quand  on  te  demaiidera  de  reveler 
la  veritö  sur  ces  faits,  de  revenir  sur  les  declarations  que  tu  as  faites.  Quant 
ä  moi,  j'alleguerai  comme  excuse  que  tu  n'as  fait  cos  aveux  que  par  suite 
de  lu  soufTrance  que  tu  ressentais  des  coups  que  1 'on  te  portait.  » 

Quand  on  l'eut  amene,  lorsqu'on  Teut  knoute,  quand  on  l'eut  interroge, 
Sharaf  ad-Din  dit  :  «  Personne  ne  m'a  donne  d'ordre,  si  ce  n'est  le  par- 
vana.  »  Totaoun  envoya  un  expres  ä  Abagha  pour  lui  apprendre  ce  fait,  et  il 
ordonna  que,  chaque  jour,  l'on  frappät  Sharaf  ad-Din  de  cent  coups  de  knout, 
jusqu'ä  ce  que  vint  la  röponse  d'Abagha.  La  reponse  arriva  :  eile  enjoignait 
de  le  mettre  ä  mort,  ce  qui  fut  execute. 

On  envoya  sa  tete  a  Konia,  ainsi  qu'un  de  ses  pieds,  et  Ton  repartit  tous 
ses  membres  dans  les  diverses  provinces  du  pays  de  Roum.  En  meme  temps 
que  lui,  furent  mis  ä  mort  Saif  ad-Din  Koulaouz,  'Alam  ad-Din,  le  tchomak- 
dar,  Sharaf  ad-Din  Mohammad  al-Ispahani,  vice-roi  de  Tempire  saldjoukide, 
et  un  grand  nombre  de  Turkomans. 

DourounadaY  parviut  a  se  tirer  dallaire  en  donnant  deux  cents  chevaux  et 
qualre  cent  mille  dirhams.  apres  ctro  alle  implorer  des  emirs  mongols  pour 

ghoul,  d'oü  la  l'oriae  reduito  russe  csaoul  «  capitaiiie  »  ;  jourta-ghotil  '<  troupe  de  choc  », 
cf.  yourta-mak  «  attaquer  »,  ijourta-ma,  yourt-ish  «  marche  forcee  »;  kara-ghoul  «  qui 
observe  »,  du  verbe  mongol  khara-khou,  en  turk  khara-mah  «  observer  »,  pour  kharagh- 
khou,  kharagh-niak,  cf.  kharagh  c-'.ii,  i-\ß  «  prunelle  de  Fii'ü  »,  puiä  «  noir  de  la  pru- 

nelle  «,  puis  simplement  «  noir  «,  ce  t[ui  est  le  sens  cuuranl  du  turk  kliiu-a-kara  ^y:  cf. 
les  mots  mongols  khara-gha  «  vue,  point  de  mire  vjiharagha-tou  «  qui  vou.  »,  khaia-inal 
><  visible  »,  khara-ghan  «  poste  de  guet  ».  khara-tcha  «  vue  >>,  kluira-tchi  V  individu  qui 
espionne  pour  la  police  ». 


I     - 


420  MOUFAZZAL  IBN  ABIL-FAZAIL.  [250] 

'    i^X— «>    Ifj    ^iLs    i%i\      i\   il'lj^Jl   r^.=-   f'  ^y'}   jJ^   ij^\  '■\^\  (jÄJu      ,b  Jki-:>    jl 

•  foi.div".  j;j   jj;    i^j^l    jl    ^^Ij  ^^  ^w   jlLUl   *   JL.?   jj.»j>M   j^a)I    'Li  4j^l     Jl  ^^ 
^jJI  jL«     it  (jöJLlL    jlkUl  ^^1  i'  «^"CJliCw  SUj^l     Is.  ij\ß\   A-ö  ._~w  jl^j 

Jy„Jl     ^a)I     JM=-   '"^J^^    ^^^^^    ^^b    ^'■^"Vl    Jj.a!1    Aä^    •'^j.i-l    ^-^^^    j_5^3    t5^J-* 

JjVl  ^_$JL(..^  ^,-lfi-  ,«jL   'Hill    (•  V    LiSiij  j»jJl    '*^ljj-  ^3  tn^^''    '-^-*^j  ^U!L   f^-'^J 

JLL.UI  oyi  Xs.  AolJI   LlUI  j_;-_^  jL^  Lfjj  ®_^Lyi  ^aJIj  iUj   Aju  x^\  lLUI 
1.  Lire  s'-^l.  —  2.  Le  manuscrit  a    ^'^°.  —  3.  Lire     -i^L 


qu'on  lui  laissät  la  vie.  Le  parvana,  apres  ces  evenemcnts,  fit  une  cxpedition 
dans  le  pays,  et  le  parcourut  avec  son  armee;  il  tua  tous  les  individus  qu'il 
y  trouva,  et  qui  s'etaient  rendus  coupablos  d'avoir  provoque  des  troubles, 
ainsi  que  dans  les  provinces  qui  en  etaient  i'roiitieres. 

Quand    Sharaf  ad-Din   ibn  al-Khatir  eut  ete  assassine,  la  nouvelle   en 

parvint  ä  son  frere,  Ziya  ad-Din  Mahmoud.  Le  sultan  d'Egypte  lui  deraanda 

des  explications  sur  cette  aflaire.  Ziya  ad-Din  lui  apprit,  qu'en  effet  son  frere 

•  i'oi.  ö'i  v°.  avait  ete  mis  ä  mort,  et  qu'il  avait  ete  perdu  par  l'accusation  qu'il    avait 

formulee  contre  le  parvana  d'avoir  entretenu  une  correspondance  avec  lui'. 

Le  sultan  ordonna  alors  qu'on  arretät  Sinan  ad-Din  Mousa,  Ali  Yousouf, 
frere  de  Madjd  ad-Din,  l'atabek,  Hadji,  frere  de  Djalal  ad-Din,  le  mostaufi", 
6t  qu'on  les  emprisonnät  dans  la  Forteresso  (de  la  Montagne)  ;  il  ordonna  en 
meme  tenips  quc  Ton  enl'ermät  leurs  aflides  dans  le  depöt  des  etendards'; 
cela  se  passa  le  mardi,  dix-septieme  jour  du  mois  de  Djouinada  preinier,  et 
ces  gens  resterent  enfermes  dans  leur  prison  jusqu'au  raois  de  Uabi'  second 
de  l'annee  677.  Le  sultan  as-Malik  al-Sa"id  les  rendit  alors  ä  la  liberte,  apres 
la  mort  de  son  pere,  az-Zaliir. 

Cette  meme  annee,  furent  celebröes  les  noces  d'al-Malik  as-Sa'id,  ijuaiid  le 

1.  Avec  le  sultan  d'Egypte.  —  2.  Ces  odiciers  etaient  les  einirs  (jui  avaient  deserte 
les  etendards  snldjoukides  pour  passer  au  Service  du  sultan;  on  ne  voit  pas  ce  que 
Baibars  avait  ä  lear  reprocher.  —  3.  C'est  ainsi  que  Makrizi,  dans  le  Kliitnt  (man. 
arabe  1731,  fol.  .'i'i9  v"),  cnlend  le  terme  bounond,  pluriel  du  persan  band,  qu'il  exi)li- 
i]ue  par  >bL^'j  O^'»-''-  ^e  qu'ä  son  cpoquc  on  iiommait  LjlkLJ!  w-jLa*J!  «'les  dra- 
peaux  iniperiaux  ».  Ce  dcpöl  dependail  du  grand  cliäleau  ^-^It  »-vaüJ*,  et  il  lui  ctait 
contigu,  entre  le  chikleau  de  Sliouk  o^9^''  ^r^  et  la  porte  de  la  feie  J-jJ'  ^_.'j.  H 
avail  ete  bäti  par  le  khalife  l'aliniile  az-Zaliir  li-I 'zaz  Din  .\liiili,  et  il  s'y  trouvait 
3.000  ouvricrs. 


[257J  IIISTOIUE  DKS  SUI/rANS  MAMLOUKS.  421 

^,A^   ^y»   JO)  Ä«,ll!l    ^ä)'    j_^V1    jl-»wJI    J    v-^j    '*^':r*r"    orr?^^    O"!^-^    f^^   0^ 

ij^_-OI  ^__j_<j;  ^^Vl  ^Jj  'iy^[^\  ^y,  jUfj  j^  öir^^   cTt*^'  f.^:.  -^Jr!   Wi  ®^!-'^:* 
(»y    Li«   -^  ^3  bAxiJi    ,_5i   ^r-"*^   ,_..b>-   i^"^i3    <!«    j\j^^Ji-«Ji    yU   ^^p-j   Jljl—  ,^;-^    ,*;'—' 


sultaii  s"en  revint  de  Syric.  Toute  rarmee  se  mit  ea  grancle  tenue,  et  fit  lu 
paradc  dans  l'Hippodromc  noir,  aU'dessous  de  la  Forteresse;  ce  fut  une  lete 
splendide.  Le  sultan  donna  des  vetemeuts  d'liouneur  ä  tous  Ics  emirs,  ä 
tuus  les  oiliciers  coniiuainlanls,  et  ä  tüus  les  dignitaires  de  l'Etat. 

Rt'cit  de  riiivasioii,  par  le  sullaii,  du  pays  de  l^oum,  ipii  se  termina  par 
la  prisc  de  Cesaree.  Cette  anuee,  le  jeudi,  viiigtiemc^  jour  du  uiois  de  Ra- 
madliau,  le  sultaii  partil  du  Caire.  II  nonuua  l'ernir  Sliams  ad-l)in  Ak-Soukor 
al-Farikani  aux  fouctions  de  vice-roi  dans  Tempirc  egyptien,  sous  la  sou- 
verainete  de  son  fds,  al-Malik  as-Sa"id;  il  laissa  sous  son  commandement 
cinq  mille  cavaliers,  pour  defendre  le  pays. 

Le  vingt-deuxieme  jour  de  ce  mememois,  il  s'eloigna  du  Caire,  et  marcha 
vers  Damas,  oü  il  fit  son  entree,  le  mercredi,  dix-septieme  jour  de  Shavval.  II 
en  partit  le  vingt,  et  entra  a  Alep,  le  dixieme  jour  du  mois  de  Zilka'da  ' ;  il 
quitta  cette  ville  le  jeudi  suivant,  et  arriva  ä  llailan-,  d'oü  il  envoya  ä  Temir 
i\our  ad-l)in  'Ali   iini  Malialli,   qui   etait  gouverneur  ä    Alep,  Tordre  de   se 

1.  Moufazzal  a  commis  ici  une  grave  erreur  :  Nowairi  dit,  en  efTet  fman.  1578,  l'ol.  90 
v"),  que  Baibars  entra  ä  Alep,  le  mercredi  l"  Zilka'da,  et  qu'il  en  partit  le  lendemain, 
, jeudi,  deux  de  ce  mois  :  ^j  L^  -rj^i  JJ^I  ^i  J-^/T''^  **^j^'  pü  »3  ^7-^^  i^'  ^T^^i 
yijJ^  oU  _^yiJ'  >»j.  D'ailleurs  cette  assertion  de  Moufazzal  est  en  contradiction  ab- 
solue  avec  la  suile  du  recit  de  Nowairi,  suivant  Icquel  al-Malik  az-Zaliir  fit  une  etape 
d'Alep  ä  Hailan,  et  quitta  Hadan,  le  3  de  ce  mois.  Si  al-Malik  az-Zahir  etait  entre  ä 
Alep,  le  [mercredi)  10,  s'il  en  etait  parti  le  jeudi  11  pour  Ilailan,  il  n'aurait  pu  quitter 
cclte  localite  le  3.  II  faut  comprendre  avec  Nowairi,  dont  Moufazzal  a  defigure  le  recit, 
que  Baibars  entra  ä  Alep  le  1"'  Zilka'da,  qu'il  en  partit  le  2  pour  Ilal'lan,  d'oü  il  decampa 
le  3.  II  est  possible  que  Moufazzal  ait  utilisii  un  manuscrit  fautif  de  Nowairi;  mais  il  se 
pcut  aussi  que,  dans  son  aulügraphe,  il  ait  ('crit  les  dates  en  cliiffres,  en  laissant  a  son 
copisle  le  soin  de  les  transcrire  en  lettres,  <[u'il  ait  ecrit  s-j«JiJ!  ^i  w^-i,  I  ^,  que  son 
scribc,  par  suite  d'une  lache  quelconque,  a  lu  i^-xs}]  ^i  j^  \.  ^,  d'oü  la  legon 
is-XadJI  ^i  J^U  J:,  qui  est  absurde.  —  2.  Nom  d'un  village  pres  d'xVlep,  o\i  se  trouvent 
des  sources  thermales  que  des  canalisations  conduisaient  ä  Alep.  (Yakout,  II,  382). 

PATR.   OH.   —  T.   XIV.   —  F.    3.  \    28 


/,22  MOUFAZZAI.  IB\  ABIL-FAZAIL.  [258] 

<iry^,  j'  >T-^.  v-J'Ji  t/^  ö-    iJ^  ^.-      ->y  ^rr*"^''  i^'^  f'^i  o^^  '-^J-'  ^^-^iJl 

1.  Lire  c^!;i.".  —  2.  Lire  ^'Ju,"  J,oU  ou  J-i>''   ^!  \^~J3.  —  3.  On  attendrail  U^'jJfJ, 

et  le  duel  dans  le   reste  de  la  phrase,  ä  moins  qua  le  pluriel  ne  signifie  les  emirs  et 

les  troupes  musulmanes  dans  leur  pluralite.  —  4.  Lire  ,^;;^'^ij'.  —  5.  Man.     ibio^.  — 
(j.  Man.  v_jlj  ^f.^. 


rendre  sur  le  Sadjour',  et  de   deployer  au  long  de  l'Euplirate  les  troupes 
d'Alep  qu'il  avait  sous  ses  ordres,  pour  eii  defendre  les  g'ues,  de  fagou  ä  em- 
'foi.  55r.  peclier  qu'un  seul  Tatar  les  franchit  dans  l'intention  d'attaquer  la  Syrie. 

L'emir  Sharaf  ad-Din  'Isa  i])n  Mohanna  vint  se  joindre  ä  Temir  Nour  ad- 
Din.  Les  generaux  des  Tatars,  qui  se  trouvaient  dans  Thak,  apprirent  que 
les  troupes  de  Nour  ad-Din  et  de  Sharaf  ad-l)in  etaient  venues  prendre 
position  le  long  de  TEuphrate  (pour  le  surveiller),  et  ils  envoyen-ent  contre 
oux  un  fort  contingent  des  Arabes  de  la  tribu  de  Khafadja  pour  leur  livrer 
bataille.  Ces  Arabes  se  mirenl  cn  marche;  mais  Noui'  ad-Din  ibn  Mahalli 
fut  averti  de  leurs  intentions;  il  niunta  ä  cheval,  se  porta  ä  leur  rencontre, 
les  liattit,  et  leur  captura  donze  cents  cbameaux. 

Le  Sultan  partit  de  llailau,  le  vendredi,  troisieme-  jour  du  mois,  et  se 
dirigea  sur  'Ain-tab  ■',  puis  sur  Dalouk',  puis  sur  Mardj  ad-Dii)adj  ■',  puis  sur 
Rinouk,  puis  sur  le  Fleuve  bleu'',  d'oii  il  rnarcba  sur  Aksha  Darliand',  oü  il 

1.  Nom  d'un  cours  d'eau  qui  passe  ä  Manbidj  (Yakout,  ill,  7).  —  2.  Sur  celte 
dale,  voir  la  note  de  la  page  precedente.  —  3.  La  «  bonne  source  »,  en  syHa(]ue: 
nom  d'unc  forteresse  entre  Alep  et  Antioclie,  connue  egalement  sous  le  nom  de  Da- 
louk ^^3-'-,  qui  est  le  nom  de  son  territoirc  (Yakout.  111,  759).  —  4.  Dans  Nowairi, 
man.  1578,  l'ol.  91  r",  k_t.Cb.  Sur  ce  nom,  voir  la  note  precedente.  —  5.  Nom  d'un 
wadi,  a  10  milles  de  Massisa  (Yakout,  IV,  477).  —  0.  ^  oXT  Gueuk  soii,  dniis 
Nowairi,  il/id.,  Iraduclioii  lurke  de  ^J,  \^^  r^^-  —  7.  Nowairi.  i/i/il.,  a  j.;'.->r^',  qu'il 
ne  faul  poinl  lirc  j.)or'l,  la  «  forteresse  blanche  »,  etquieslune  faute  pour -'-o,- Ls^!, 
comme  on  le  voit  par  un  j)assago  de  ce  meme  historien,  cite  ä  la  page  432,  dans  Icquel  il 
est  cerlain  qu'il  s'agit  bion  d'un  defile,  --^',.5.  Aksba  de  Moufazzal  esl  une  forme  qui 
equivaut  ä  aktcha  de  Nowairi,  avec  sh  arabe  transcrivant  regulieremenl  le  tch  turk. 
Aktcha  darband  signifie  «  le  defile  blanc  (de  neige)  ». 


[2.-)9]  IllSTOIKK  DKS  SULTANS  MAMr.OUKS.  'i23 

^^Vl  ^r^    if-^^    ^r-^~'  j^'^    f-*''    -*-^-^    ®UjJI    ZJ^X»^    cUaiJI    >1)A_J   ^1 J!    JL)  J^l 

i'^'  l^"-A£-   jf    ",*  iiiJLL»  ^U    «95.9   "»oJo     -^    ^j,^ Jl,  x^lj   ^L-iJl   /w«  ii^Lj-    -Ic- 

1.  Man.  -.L'J'   ~^-.   2.  Man.  .^>S.  —  ;}.  Man.    .,.,L.  —  4.  Lire     ,  J.ü   ^i^'..  — 
5.  Lire  ^Jjs:^.  —  G.  Lire    Jix.". 


arriva,  le  inardi,  septieme  jour  du  mois  de  Zilka'da;  il  le  franchit  a  la  inoitie 
du  jour,  et,  quand  il  en  fut  sorti,  las  troupes  se  deployerent;  alles  debor- 
daieiit  dans  la  plaiae  et  remplissaient  le  moudc. 

A  ce  moment,  le  sultaii  envoya  l'emir  Shams  ad- Diu  Soukor  al-Ashkar, 
avec  an  detachement  de  l'armee,  eu  avaut-garde,  et  il  lui  ordoiina  de  uiarcher 
devant  lui.  L  emir  tomba  sur  uu  corps  de  Tatars  compose  de  trois  mille 
cavaliers,  dont  le  commandant  sc  nommait  GuireT;  il  les  mit  en  deroute,  et  en 
fil  prisonniers  uu  certain  nombre.  Cela  se  passa  le  jeudi,  neuvieme  jour  de  ce 
inr-rae  mois. 

Le  sultan  d'Egyptc  rcgul  eusuile  la  uouvelle  quo  larniec  saldjoukido 
cl  mongole  se  trouvait  avec  Tutaoun  et  le  parvana',  et  qu'ils  cauipaient 
aux  rivcs  du  fleuve  Saihoun.  Quand  les  troupes  victorieusös"  deboucherent 
sur  les  plaines  d'al-Bouloustain,  elles  virent  que  les  Tatars  avaient  reparti 
leur  arraee  en  regiuieiits,  dont  chacun  comprenait  mille  cavaliers.  Ils  avaient 
mis  Tarmee  saldjoukide  ä  part,  dans  la  crainte  qu'elle  ne  se  livrät  ä  quelque 
Irahison  contre  eux%  et  ils  avaient  forme  un  seul  regimeut  du  contingent 
des  Georgiens. 

Quand  les  deux  armees  prirent  le  contact,  l'aile  gauche  des  t^atars  chargca 

1.  Xowairi  dit  plus  explicitemenl  que  les  troupes  mongoles  etaient\sous  le  com- 
mandement  de  Totaoun  .,^l~-',  et  celles  du  sultan  saldjoukide  sous  le  commandement 
du  parvana.  —  2.  Les  troupes  du  sultan  d'Egypte.  —  3.  En  leur  tirant  daniä  le  dos,  par 
exemple. 


f(il. 


I'ul.  .'jj  V" 


424  MOUFAZZAL  IBN  ABIL-FAZAIL.  [260] 

^\  usL-3  L&iiLw}  j»^1j  "CiJli?  ^^  ^.Ljs-j  jLLLJ!  "CöäI-  Ij^j-sj  Sas-U  ä„Uj>-  jtJI 
c~l»^  -Asj  ^>--;:-»-''  ti!^  'Clii!!  c«  i::o-V3  ^„ii  (n^'*-'  ^'-^  jlLLJl  |»Ab  Uij  öwJI 
i^L».=-  xT  LJojL  Aj'Loj  <jUl-^i  iUjs-  ^_»»-Ls  _yoli  ^p-t"  ji  o^l-xs  jüi  'il**^  Lic 
IjJäLj   JkiLj   "ij   -Vo  V  üA=-3  4j)l  ^U   JL<C;i   ««  ■ILj^  Jai^Ij  ä,Lo-  ^^LJl   c-Uj>-3 

J-G-j    \-i«LJ!     Ja   'C-> — ■   J^'3     ^^  |*y^  j^^,    f»^    ulrUj  f*Yj^   ö^   [yy  ^—^1) 

1.  On  attendrait  grammaticalement  m-^j,  par  accord  avec  Li^r^-',  mais  l'accord  se 
fait  plutot  avec  le  concept  des  hommes  qui  formaient  le  centre  musulman.  —  2.  Ce  mot 
est  recrit  sur  un  grattage.  —  3.  Lire  l^t,.  —  4.   Lire     ^-'°  ou  sUe-\  —  5.  L 


ire 


■^r- 


d'un  seiil  bloc,  et  Ibndit  sur  les  troupes  qui  formaient  la  garde  des  etendards 
du  Sultan '  ;  un  corps  de  Tatars  (rompit  le  front  musulman) ;  les  Tatars 
lancerent  une  charge  entre  les  lignes  rausulmanes,  les  traverserent,  et  pour- 
suivirent  leur  course  sur  Falle  droite".  Quand  le  sultan  vit  la  marche  des 
Tatars,  il  se  mit  en  personne  ä  leur  poursuite ;  quand  son  attention  put  se 
jiorter  sur  l'evolution  de  la  bataille,  il  vit  que  l'aile  gauclie  de  son  armee  avait 
ete  attaquee  par  la  droite  des  Tatars,  et  qu'il  s'en  fallait  de  peu  qu'elle  ne 
läcliat  pied.  Le  prince  de  Ilamali  ordonna  alors  ä  ses  officiers  et  k  ses 
soldats  de  lancer  une  contre-attaque  sur  rassaillaut :  i!  prit  la  tete  de  la 
Charge,  et  les  troupes  se  precipiterent  toutes  sur  l'ennemi,  d'un  seul 
bloc,  en  mettant  leur  confiance  entiere  dans  le  Dien  unique,  et  non  dans 
l'aide  et  le  secours  des  hommes  \  TjCS  Mußulmans  broyerent  les  Tatars  comme 
sous  une  meulo. 

()uand  les  Tatars  s'apcrrurcnt  qu'ils  ne  pouvaiciit  echapper  ä  la  mort,  ou 
nc  pas  tomber  aux  mains  des  Musulmans,  et  qu'il  leur  etait  impossible  de 
se  soustraire  aux  coups  de  leurs  ennemis,  ils  mirent  pied  ä  terre,  et  com- 

1.  Sandjaki,  adjectif   arabe  derive   du   turk  sand/nk    «    etendard   »;   les  etendards 

imperiaux  elaient  confies  ä  des  reginienls  d'elite;  leur  disparilion  du  champ  de  balaille 

entrainait    toujours  la    deroute   de   l'armee,    ce  qui  est    tres  important,   si   Ton   veut 

suivre  le  developpement  de  l'action.   Ce  corps  d'elite   elail   au   centre,  ce  que  I'auteur 

a  oublie  de  dire.  II  est  visible  que  Moufazzal  a  copie  ce  passage,qui  detonne  au  milieu 

des  mediocriles  de  son  style,  dans  Ibn  'Abd  az-Zahir.  Lj'J=LJ!  ^j^LuJ'  . — ^Üä  vJ:j,'jo:_.L 

»^Jli    .,'-ü~"  J-s--^\   dit  Nowa'i'ri,  ibid.,  ful.  91  r°.  —  2.  De  fa(.'on  a  la  prendre  k  revers 

1 

apres  avoir  rompu  le  centre.  —  3.  Poar  completer  renfoncemcnt  du  centre  et  le  refou- 

Icnienl  de   l'aile  droite  des  Kgypliens,  l'aile  droite  mongole  altaque,  pour  renfoncer, 

l'aile  gauche  i'gyptienne,  de  fagon  ä  faire  pivoter  toutc  la  ligne  de  bataille  de  Baibars 

aulour  de  rcmplacenienl  de  son  cenfre.   Le  prince  de    Ilamali  rc'lablit  la    Situation  en 

eno'agcant  des  troupes,  qui  permettcnt  un  retablissement  sur  l'aile  gauche. 


[261J  IIISTOIRE  DES  SULTANS  MAMLOUKS.  /,2.-. 

JcS  ''^^  yj[<i\  J^  l.y_  jl^  ^X\\  ^  5UÜI  j\J  Ij^  'äi^^l  'i\^\  (-yll 
..i_.ll  y,  Li_^^  jL^lj  ^IjJI  -'^^jj  ljJi=j  l_^^li  ®^VIj  JJ..Ü1  jldl  j^  <J 
^^Vlj   ^'>U1    -JJ   _i^  ^...Vl  'T^Vl  j^    -^1  cUi   J   jyiJU-S  JL.Jlj   ^_^l  jl 

Jcj     __,jCLij>tJI     Tx-vli     y^^\     ._L^    ÖJlLUl     ^LJI     ^j     ^^Xi:>:L.J!\     y>.\     J.-OI    Je. 

pAj  LjLJ  ^Lfr  LJ'ls  *  l^l_^j '^^^^j^l  'T^l  y  ^  ^y'  Ulj  <a^^:Jl  dL,l  ^aJI  ♦roi.r.m- 
'-^l^    ä>"   ^>3    ä;.-^''    Crf^    ^.    ö'-^3   ^^^3^'    0;.-^''    ö::-    Cf.   J^    ^.A    -^\'' 

u^i  'V^  ö;  J-.-^''  c'-^J  ^>""^'  ö:.-^^  -^  >^  ^j-^  öi-^^  ^h  ''^^  J'} 

^L-a-j  ^L«.,^!  ^_jJl   JLoj  ^l_j~-    *_,^L>    ^1  ^_->JI  i^j   ''^-iLjjJI  iUyLL-,  jj>-»JI 

1.  Lire  ^/LCJl  sUkll  >y .  —  2.  Lire  ^^~^.  —  3.  Man.  ^^^j.  —  'i.  II  vaul  mieux  lire 
(j.rr'jj^'  V"^'  c*"^'  luoique  la  legon  du  manuscrit  soit  possible.  —  5.  Man,  l^U..  — 
G.  Man.  UU;  Nowairi,  foL  91  r°,  UU  —  7.  Man.  ^^-.Ij^^I. 


battirent  desesperemeiit;  mais  leurs  efforts  ne  purent  les  sauver  du  desastre, 
car  Allall  fit  descendre  sa  quietudc  sur  les  vrais  Croyants,  et  il  abandonna 
ä  soll  sort  le  peuple  des  tyrans  infideles'.  Les  Tatars  s'enfuirent,  comme  la 
brebis  s'enfuit  devant  le  loup,  et  ce  fut  une  journee  terrible  pour  les 
mecreants,  dans  laquelle  furent  tues,  aussi  bleu  le  soldat  que  roflicier. 

Les  Tatars  se  sauverent  et  se  refugierent  sur  la  cime  des  colliues  et  des 
montagues,  pour  echapper  au  glaive  des  Musulmaus,  ä  leurs  fers  et  ä  leurs 
chaines.  Ce  jour-lä,  furent  tues  parmi  les  emirs,  remir  Sharaf  (ad-Din)  Kiran 
al-'Alayyi,  Temir  Tzz  ad-Din  Akhou  al-Mohammadi,  et,  parmi  les  mam- 
louks  sultaniens,  Saif  ad-Din  Rilitcli,  le  tchashniguir,  Tzz  ad-Din  Aibek  al- 
Soiikori. 

Douze  des  generaux  saldjoukides  et  des  grands 'personnages  de  cet*  loi. .-,« i- 
enipire  furiMit  faits  prisonniers;  ce  furent  :  Mouhazzab  ad-Din  'Ali,  fils  du 
parvana  Mo  in  ad-Din;  le  fils  de  la  fiUe  du  parvana  Mo'in  ad-Din;  Nour  ad- 
Din  Djibrail  ibn  Rhadja;  Kotb  ad-Din  Mahmoud,  frere  de  l'atabek  Madjd 
ad-Din;  Siradj  ad-Din  ibn  Kliadja;  Saif  ad-Din  Sonkorshali,  le  zoubashi  ^;  Nos- 
rat  ad-Din,  frere  du  seigneur  de  Sivas;  Kamal  ad-Din   Isma'il;  liosam  ad- 

1.  Emprunte  au  Coran.  —  2.  WU.  Khadja  est  une  forme  abregefe  et  tres  vulgaire 
de  la  forme  qu'avait  a  cette  epoquo  le  mot  persan  i^-U^  kluvadja  dans  la  languc 
egyptienne,  U.'_j:i.,  laquelle  sc  pronongait  khadja,  et  non  khwadja,  ce  que  Iraduit  la 
graphie  illettree  UU;  voir  page  405.  —  3.  ,^^.i)  est  pour  ^b^  Soubashi,  avec 
l'equivalence  .s-  =  r.  Soubashi,  litteralement,  signifie  «  celui  qui  a  la  Charge  de  repartir 
l'eau   ».  Cette  forme,  zoubashi,  pour  soubashi,  est  tout  ce  qu'il  y  a  de  plus  Vulgaire. 


426  MOUFAZZAL  IBN  ABIL-FAZAIL.'  [262] 

^<j_:>U;3  ^üA^^jij  "^^^^^^j  L?^^-'J  ^}  ^-r^  ^(^'-^  r*3  ^-^  cT'^'^   -'^'  ä:r*-^  ö* 

'•' •yJJIj   (.Lrl    ^y^    ijy^    Ljloj    Jlsjj    |_^1    <JU3    •cUL    j.jJl    iU    jlkUI    jr^;^    ^r^ 

1.  Man.  JjUT;   Nowairi,  91  v°,  J^L<}j.    —    2.  Man.   JuiJ^^.-,    Nowairi.  fol.  91  v", 
f^JUx.  —  3.  Lire   ,W      -.=  JJL=.  —  4.  Lire  .lü'   Lw^.  —  5.  Man.  ^^^j-  —  6.  Man. 
j-<ij-^.  —  7.  Man.  fJJ^^^i.  —  8.  Man.  aj.>U.  —  9.  Man.  ^3J!. 


Dill  Bukeiir ;  Sai'f  aclDin  ibn  al-Tchaouish ;  Shihab  ad-Din  Ghazi  ihn  Ali 
at-Turkoniani. 

Cinq  des  generaux  des  Tatars  tomjjerent  aux  mains  des  Musiilmaiis  : 
Zireki^  gendre  d'Abagha,  Sartakh,  Tchirkir,  Sherikde  et  Namadia'. 
Mo'in  ad-Din,  le  parvana,  parvint  ä  se  tirer  du  champ  de  bataille;  il 
traversa  sans  s'arreter  les  plaines  et  les  montagnes,  jusqu'ä  ce  qu'il  enträt  ä 
Cesaree,  le  douzieme  jour  du  mois  de  Zilka'da.  II  y  rejoignit  le  sultan 
Ghiyas  ad-Din  et  plusieurs  erairs;  il  leur  apprit  los  evenements  qui  venaicnt 
de  se  produire,  et  il  leur  assura  que  les  Mongols  en  deroute,  quand  ils 
entreraient  dans  Cesaröe,  massacreraient  toute  la  population,  dans  leur 
rage  contre  les  Musulmans. 

Aussi  leur  conseilla-t-il  de  quitter  la  ville.  Le  sultan  Ghiyas  ad-Din 
partit  de  Cesaree,  emmenant  sa  famille,  et  einportant  ses  biens;  il  se  rendit 
ä   Dokak%    qui   est  distante    de    Cesaree   de  trois  jours    de    chemin.     Les 

1.  Bukcül,  anciennement  Bukeg-hur,  designait  dans  Fempire  des  Mamlouks,  comme 
chezlesTimourides  de  l'Inde,  un  officierde  bouche.  —  2.  Le  nom  de  ce  gendre  d'Abagha 
ne  iigure  pas  dans  Vllistoirc  des  Mongols  de  Rashid;  Tauteur  a  voulu  transcrire  le  nom 
tres  connu  de  Shireki,  avec  la  möme  transformation  du  sli  en  z,  que  Ton  remarque  dans 
zoubaslii,  pour  soubaslii.  —  3.  Ces  trois  derniers  noiiis  ne  se  lisent  pas  dans  Nowairi. 
Tchirkir  est  pcut-etre  ä  rapprocher  de  Ichirkire-kit  «  crier  » ;  la  Iccture  de  ce  nom 
est  douteuse;  peut-etre  j^t^  Khirghiz;  Sherikde  est  Tcheriktai  «  militaire  » ;  Namadia 
iJiUi  est  le  mongol  Namtai  «  pareil,  analogue,  qui  ressemble  a  qiielque  chose  «,  ou 
mi<uix  Naimatai  «  originaire  du  clan  des  Naiman  >■,  qui  est  un  nom  Ires  frequent  dans 
Idiiomastique  des  Mongols  au  xiii"  siecle,  avec  ai  rendu  ya,  comme  dans  Nokhai, 
que  los  auteurs  arabes  nomment  Noghia.  —  4.  Nowairi,  ibid.,  folio  91  v°,  dit  l'ormello- 
mentque  ce  i'ul  a  Tokat  sOUj  que  le  sultan  saldjoukidc  se  refugia.  Ce  fait  seul  sullirait 
a  etablir  lidcntite  de  la  ville  a  laquclle  Moul'yzzal  d«>nne  la  forme  de  üokak  avec  la  eile 
de  Tokat,  voir  page  413. 


\ 


[263]  HISTOIRR  DKS  SULTANS  MAMLOUKS.  427 

^_jJI     (.l_>.    sLai'i    (^Isj    '^     yiS.     ^A^l    ^jjl   '[_^l     ^yA    jlkUl     «[frlU     .:Uä"    ij^,.:!::* 

^^  j._a!I  ^_j_wi  ^^Vl  jr;^  Mj^VI  jLLUl  ^^  U-Ij  ^jJJI  Jls  ®j.jjl  ^Is 
Lo  iA)  ^b  ^_^j  Ci'jl — i  ^\  '*4-yJ^J  o'j«^'  ^  .1^^  J,»^  cHjjV  ÄtUjs-  j  ^-Vl 
^iU^    C !1    S^X     J^j    f    ÄJ'^liÜl    p&ljjJL     ^Ul.dlj    jl_j-.Vl     r-!>-!5    "'«JaI    J-^t     'moI.:.(1v- 

1.  Lire  Iji)  j.i^  -^'.  —  2.  Lire  -^'.  —  3.  Lire  ij  .^«^  ^^3,  oii  ij.'-~i  J,'  iJ-~iU. 
—  4.  Man.  ."^' —  —  5.  Lire  Jb. 


personnes  qui  se  trouvaicnt  alors  presentes,  reconnaissant  la  souverainete 
du  Sultan,  etaient  onze  generaux  saldjoukides  et  le  grand  kadi,  Hosam  ad- 
Diii,  kadi  du  pays  de  Roum. 

L'historien  a  dit  :  Quand  le  sultan  d'Egypte  eut  battu  Ics  ennemis,  il 
detacha  Temir  Sliams  ad-Din  Sonkor  al-Ashkar,  avec  un  corps  de  cavalerie, 
pour  ratlraper  les  Mongols  qui  avaient  echappe  au  carnage,  et  poursuivre 
sur  Cesaree ;  il  ecrivit  de  sa  propre  main  un  rescrit  pour  rassurer  la  popula-  *  fui-  ji;  v- 
tion  de  la  vllle,  pour  Tinviter  ä  rouvrir  les  marches,  et  ä  y  faire  les  transactions 
avec  la  monnaie  d'argent  frappee  au  noni  d'al-Malik  az-Zahir'.  II  partit 
ensuite,  dans  la  matinee  du  samedi,  onzieme  jour  du  mois  de  Zilka'da, 
marchant  sur  Cesaree.  Le  sultan  passa  dans  son  chemin  par  la  citadelle  de 
Samandou",  dont  le  gouverneur  descendit,  pour  se  presenter  devant  sa 
personne,  et  se  ranger  sous  son  obeissance.  Le  gouverneur  de  la  citadelle 
de  Daranda  agit  de  meme,  ainsi  que  celui  de  la  fbrteresse  de  Dalou^,  qui 
dcscendirent  de  leurs  places  fortes,  et  reconnurent  la  suzerainete  du  sultan 
d'Egypte. 

Al-Malik  az-Zahir  marcha  sans  aucun  arret  jusqu'ä  ce  qu'il  vint  camper, 
durant  la  nuit  du  mercredi,  quinziöme  jour  du  mois,  dans  un  village  qui  est 
voisin  de  Cesaree,  oü  il  passa  la  nuit.  Au  matin,  il  disposa  en  ordre  les 
troupes  victorieuses,  il  fit  mettre  les  soldats  sous  les  armes,  et  il  se  mit  en 
marche  ä  une  allure  splendide,  pare  de  ses  plus  beaux  ornements.  Quand  les 
habitants  de   Cesaree  apprirent   ranivöe  des  troupes  egyptiennes,    ils  sor- 

1.  C'est-ä-dire  qu'il  voulait  remplacer  la  monnaie  d'argent  des  Saldjoukides  par  la 
sienne.  —  2.  Cette  forteresse,  dit  Yakout,  (IH,  144),  etail  au  milieu  du  pays  de  Roum. 
Mdufazzal,  dans  son  ignorance,  a  pris  le  ^  final  de  j-i-;*-.  pour  la  conjonctioi^  «  et  »,  et  Ta 
supprime  comme  expletif.  —  3.  Yakout  ne  parle  pas  de  ces  forteresses.      \ 


428  MOUFAZZAL  IBN  ABIL-FAZAIL.  [264] 

jw'LiüL      Jf.    ^l...«il    5s*i-3    i^^ry"    't^    "-'^    \j^      Ij  ,_5>c-ivj    *_j^^'    ^^•i'y.    >»LiJl   *Jj^^ 
iyCJ   ._^j  ^>^i    ^-ic-    ^L-    '>j«j>j>iJi    4^    jiS    Uis    Jj>j    (-^J    [j^^    ''t'*^.    (3*^    '_j-i-«j 

üM-J  x^UJl  ,^r-^"^  fi>'  'y^-^b  [>-*^^  CisU^  J  jL.j  j»jJ1  j_5i-^L'  (»vr^  1-^^    ÄjjäJ-JI 

®«-lcjdL     "ij    (j-Ul     cJ'SsA^    'C~PtJl       'CjjJ     Ijj     k_i-£>_5J     "U-Aj     <Üai-     ..^Ja^Jl     ;_ii=-;     "Ua^I 
■  l'ol.  5;  1-°.  (v^b-^^    K/-^^^"^     C'^>i«a!l    *JJ1    Äaj^j    ^^y^    ^    <jr~^^    kJ^    ^1?J        i>i-a]l     vS--^    UiJ 

1.  Lire  j  t-~srr:-V .  —  2.  Lire  J,j.  —  3.  Lire  Ljj^s-^-I  ^^J3.U!.  —  4.  Lire  JojxJ ;  JJj»i 
estune  faute  de  sabir;  eile  montre  que  laiiteur  confondait  absolument  C_>  et  ^,. 


tirent  de  leur  ville,  se  rejouissant  de  la  venue  du  sultan  d'Egypte,  dans 
rcsperanco  que  la  pluie  de  sa  gencrosite  se  rcpandrait  sur  eux,  du  monient 
qu'il  etait  venu  dans  leur  pays. 

11s  avaient  prepare  des  tentes,  poiir  qu'il  s'y  logeät,  dans  une  plaine 
qui  est  connue  sous  le  iiom  de  Kai-lvhosrau ' ;  quand  le  sultan  approcha  de 
cet  endroit,  les  chefs  de  Farniee  mirent  pied  k  terre,  suivant  la  preseance 
de  leurs  grades;  ils  marchercnt  devantsa  personne,  jusqu'ä  ce  qu'il  fiit  arrive 
ä  son  campement,  et  qu'il  s'y  iut  installe.  Le  vendredi,  dix-septiemc  jour  du 
mois,  le  sultan  monta  ä  cheval  pour  se  rendre  ä  la  priere  du  vendredi,  et 
ilfit  son  entr^e  dans  Gesaree;  il  descendit  au  palais  du  sultan,  et  s'assit  sur  h; 
tröne;  ainsi  se  trouverent  realisees  les  felicites  que  hii  avaii  promises  le  Tout- 
Puissant,  qui  dispense  la  fortüne  aux  hommes. 

Les  kadis,  les  juristes,  les  soulis,  se  prescnterent  devant  le  sultan,  et 
s'assirent  suivant  leur  rang,  d'apres  le  protocole  en  usage  ä  la  cour  des 
Souverains  saldjoulddes;  il  leur  temoigna  toutes  sortes  d'egards,  et  il  ecouta 
avec  bienveillance  les  discours  qu'ils  lui  tinrenl;  il  Irur  lit  scivir  un  re|)as; 
ils  dinerent,  puis  se  retirerent.  Ensuite,  le  sultan  sc  rendil  a  la  graiide  nios- 
quee  pour  y  entcndre  la  priere  du  vendredi;  le  pr6dicateur  y  prononra  uu 
pronc  eloquent,  dans  lequel  il  exposa  toul  an  long  les  titres  poiupcux  du 
sullan,  et  les  gcns  recitercnt  la  priere  en  son  nom. 
'  loi.  57 1«.        Ouand  la  priere  eut  pris  fin,  quand  on  cul  distrihue  aux  lideles  les  dons 

1.  11  fallt  ontendre  «  la  plaino  de  Kai'-Kliosrau  »;  Kai-Klinsrau  fiil,  commc  Ion  sail, 
le  nom  de  plusicurs  souverains  saldjoukides  du  pays  de  Rouni. 


[265]  IIISTOIRE  DES  SULTANS  MAMLOUKS.  429 


1.  Lire  ^_^^_^J'.  —  2.  Man.  omcl  5^^..  —  3.  Man.  ^jj^'^' 


i|iii  proviennent  de  la  mis^ricorde  d'Allali,  011  presenta  ;\  al-Malik  az-Zahir 
les  monnaies  d'argent  doat  la  face  avait  ete  frappee  ä  son  nom,  et  les  coins 
graves  ä  ses  titres.  On  lui  apporta  les  tresors  que  l'epouse  du  parvana, 
Gurtchi  Khatoun,  n'avait  pu  empörter  avec  eile,  lors  de  sa  fuite,  en  mcnie 
temps  quo  les  hiens  des  persounes  qui  avaient  emigre  ' . 

Le  saliil»  'l/z  ad-üin  ihn  SliadJad  raconte,  dans  la  vie  (d'al-Malik  az- 
Zaliiii,  (juc  le  parvana  döpecha  ua  officier  au  suitau  pour  le  feliciter  de  s'etre 
assis  sur  le  tröne^;  le  sultan  lui  ecrivit  pour  le  prier  de  venir  le  trouver, 
pour  qu'il  lui  conferät  les  dignites  de  son  rang,  pour  le  combler  de  ses  bien- 
faits  et  de  sa  generosite.  Le  parvana  repondit  au  suitau  pour  lui  demandei 
de  l'attendre  durant  quinzc  jours;  c'etait  un  stratageme  destine  ä  lui  laisser 
le  temps  d'inciter  Abagha  ä  envahir  le  pays  de  Roum,  et  ä  venir  livrer 
bataille  au  sultan  dans  cette  contree  \ 

Totaouu,  qui  avait  eu  une  entrevue  avec  Sonkor  al-Ashkar*,  lui  avait 
revelc  la  manoäuvre  du  parvana;  cette  circonstance  determina  le  sultan  ;i 
evacuer  Cesaree,  et  ä  rcntrer  dans  ses  Etats.  11  se  mit  en  marche,  le  lundi, 
vingtieme  jour  du  mois  de  Zilka'da,  et  prit  le  chemin  du  retour.  'Izz  ad-Din 
Aibek  ash-Shaikhi  commandait  la  pointe  d'avant-garde  \  Le  sultan  lui  ayant 
fait  donner  des  coups  de  trique,  parce  qu'il  marchait  beaucoup  trop  vite,  et 

1.  Ici  finit  l'extrait  de  la  vie  de  Baibars  par  Ihn  'Abel  az-Zahir,  qui  a  ete  copiee  par 
Moufazzal.  —  2.  Du  sultan  saldjoukide,  ä  Cesaree.  —  0.  Nowairi  comprend  «  d'aller  atla- 
quer  le  sultan  landis  qu'il  elait  dans  le  Roum  »  (man.  1578,  fol.  92  r")  :  j'  »-V  ^ ■i 

jbU'j      .UJlJI,  , v"      )p  ix^.  Ijol  ,  LI     U:).  —4.   \owairi,  ihid.  :  ^.'^    .,.U    s=.*ä>.U 

y^^yj    .,'JJl-Jl    .,'   3Jw,=i^    ,,L  .Iky^l  iJLL  j  5^'_;r-''  "^^^  as^j  ji-."^!   k£.u..  c-»^---'    o'***^' 
i\^^  J  U;'  iS'.^j  ^_^.  —  .5.  Xowairi,  ibid.,  02  v" :  w-C'  ^^Jl^^^'i'  a-<V)  J-s  J«?>j 


430  MOUFAZZAL  IBN  ABIL-FAZAIL.  [266] 

^>c..'Jl  viLI  iV-*^'  J^  "*^^.  '—^J::^^  l5^  j^J  -^^J  ÜJjJJl   |_5J  ^    ^j^^^l  ^jr^'V!  /'_y_ 
jU4ril    jU/   iVjl   jl^3  ®jb!l   ^1   ^^    jlkLAJ   ■ü^   ._,.—;   Aj^  jJ   jILAJI   jl^j 

JIjJjV      J^      (V"-^      ^'^     'Cp-I      ^1      '^y      ^     ilLtls     4ojJ»Vj     <)      (Ji-LwJ     ,»;^'_^' 

*  fol.  57  V.  il;  i^  ^1     Jjf.      V,     J*— J     Ij-J     <Afr     ^J_jJ      'y,^  jlLUl     Jji     Xj'    o^^J-J^     (J'     "dJlltjl 

\)1    Jv>-^     ^_y^    k?    <>J>^     (\^     jUa-LJl     k_Ä3yL_;_     /y,-*J'    ^xt"    cS^*"^.    -J^'    '-.--'    *'"J 

A.U1  ;JUJl;   jlkUl  p.U  J.U1  LLli  «cT^^r-  ^5*^  ^^^->^  '^^   "^^  ^^"^^   ^'^-^  ■^^• 

1.  Cette  dale  est  restituee  d'apres  Nowairi,  r[ui  dit  que  d'aulres  autorites  indiqueiU 
le  22;  il  est  vraiseniblable  que  c'esl  cette  date  (|ui  est  exacte,  et  quo  les  autrurs  qui 
indiquent  celle  du  20  ont  commis  unc  crreur  visuelle  dans  la  lecture  du  complcxe  jjJ 

^.jyuxllj    jUJ!  ^^r:.-^'^'.  —  2.  Man.  ~^^^^  S'^^p^.  —  3.  Lire  )j.p,.  —  4.  Lire  A^_p. 


parce  qu'il  perdait  le  coiitact  avec  lui,  cet  emir  s'enfuit  chez  les  Tatars. 
Les  fils  de  Karaman,  le.Turkoman,  avaient  laisse  leur  l'rere  cadet  en 
otage  ä  Gesaree  ' ;  quand  le  sultan  al-Malik  az-Zahir  occupa  cette  ville, 
ce  personnage  sortit  pour  se  rendre  au-devant  de  lui,  et  lui  fit  sa  soumis- 
sion.  Le  sultan  lui  temoigna  de  graodes  l'aveurs,  et  le  Turkoman  lui  demanda 
des  diplömes"  et  des  eteudards',  pour  lui  et  pour  ses  freres.  Al-Malik  az- 
Zahir  les  lui  accorda,  et  le  Turkoman  alla  retrouver  ses  freres,  qui  hahitaicut 
dans  la  montagne  de  Lartadal  oumnak,  en  descendant  vers  les  rivages  de  la 
mer. 
♦loi.  57v".  Ensuitc,  le  sultan  vint  camper  k  Kirlou'',  ou  il  re(;ut  un  ambassadeur  que 
lui  envoyait  le  parvaua,  en  nienie  temps  qu'un  autrc  personnage,  nommc 
Zahir  ad-Din,  pour  le  prier  de  suspeudre  sa  marchc ;  ces  gens  ne  savaient 
pas  oü  il  avait  l'intention  d'aller,  et  les  nouvelles  s'etaient  repandues  qu'il  se 


dirigeait  sur  Sivas. 


Quand  la  perspicacite  du  sultan  cut  bien  saisi  le  veritable  sens  de  cette 
iimbassade,  il  rcpondit  ä  son  interlocuteur  :  «  Mo'in  ad-l)in  of  sesofTiciers'',  oe 
sont  leurs  lettres  qui  m'ont  fait  venir;  ils  onl  stipule  des  cundilious  qu'ils 
n'ont  pas  execut^es,  qu'ils  n'ont  pas  respectöes.   Maintenant,  je  connais  le 

1.  Aux  mains  da  sultan  saldjoukide.  —  2.  Conferanl  des  souverainctes  territoriales.  — 
3.  Signe  tangible  de  la  souverainele.  —  'i.  Cello  localite  n'osl  pas  connue  de  Yakoiil; 
pcut-6lre  Kizlou.  —  5.  II  s'agit  ici  des  generaux  saldjoukides,  lesquels  etaicnl  las 
du  joug   des   Mongols,  et    avaient    appele    Bai'bars;    Nowairi,    ibid.,    foL    92  v",  dil  : 

U=^    .;i=^  ^V^;  Oo^  ^'^  w^  oC<  J  iUl^l  jlUJI  _,UU. 


[267]  IIISTOIRK  DES  SULTANS  MAMLOUKS.  'i.U 

[aXs.  1_^j  Vj  lj>    ^>*>^.  f»-'   ^Jj^  ^y'j^   is^^  in'*^   "-^'^     klr*J   vlr"-"^'   ö*;"   j' 
jl  (♦fwUJ  VI  <j  i^j  cäJI  j_5.U  L.^1^  jl^  Uj  •>j_^  ^y^j  fj^'^   ^^  -^  jVlj 

jli-    Jj^j   >„L>-j  i'  «jij*  ;5_^   '»-^'1   jl   ^^-^.  ^y   -Uli    j^r-^!^   Jr*'^^^  -j^"^    o* 

1.  Lire  ax^  ;  uu   ♦^y'^  «j:^;/  .^»j,  ce  qui  est  moins  sür. 


pays  de  Uouni,  et  les  chernins  qui  y  condniscnl.  Et  noiis  nc  nous  sommes  pas 
assis  sur  Ic  trönc'  pour  satisf'aire  un  vain  desir  dostentation,  mais  bieii  pour 
Icur-  montrer  qu'il  n'y  a  pas  d'obstacle  ä  quelque  chose  que  nous  voulons, 
par  la  puissance  d'Allah  et  par  sa  force ;  il  nous  sufTit  en  efTet  de  nous  etre 
onipare  de  sa  mere,  de  sou  lils,  du  fils  de  sa  fille ',  ainsi  que  du  butin  que 
nous  a  procure  notre  victoirc  t'oudroyante.  Certes,  Allah  doiinc  la  victoire  ä 
celui  qu'il  favorise  de  son  aide,  car  Allah  est  uue  divinite  puissante  et 
genereusc  )i. 

Le  Sultan  leva  ensuite  le  camp,  et  s'en  vint  camper  ä  Khan-i  Kai-Kobad'. 
(^)uand  il  y  fut  installe,  il  envoya  un  ofTicier  ä  l'emir  Taibars  al-Waziri,  pour 
lui  ordonner  de  marcher  sur  ar-Roummana  %  avec  un  corps  d'armee.  L'emir 
se  mit  en  route;  il  alla  incendier  cette  localite,  oü  il  massacra  les  Armeniens 
qui  y  demeuraient,  ou  les  fit  prisonniers,  parcc  qu'ils  avaient  cache  un  deta- 
chement  de  Monopols. 

Puis  le  Sultan  pressa  sa  raarche  ä  travers  les  montagnes  et  les  vallees ;  il 
traversa  des  fleuves,  faisant  toute  diligence,  afin  de  rentrer  dans  ses  Etats, 
pour  le  liien  de  l'Islam,  jusqu'au  moment  oü  il  vint  camper,  dans  la  nuit  du 
samedi,  vingt-sixieme  jour  du  mois,  pres  de  Rara  Hisar,  non  loin  d'un  bazar'', 
c"cst-ä-dirc  d'un    marche,  011  les  gens  se   reunissont,  venant  de  toutes  les 

1.  Du  Sultan  saldjoukide.  —  2.  Au  parvana  et  ä  ses  olUciers."  Nowairi,  ibid.,  dil  : 
AM  ^U-^  sjj  ^  .i..  .^  M  ^yU  ^1  ^'  ^)'  .J  Li,  o--^''  ,>  l™..U  ,^  U..  -  ;5.  Du 
parvana  Mo  in  ad-Din.  —  4.  Le  caravanserail  de  K.ii'-Kobad;  Kai-Kobad  Tut  le  noin 
de  plusieurs  sultans  saldjoukides.  —  5.  Cette  localite  est  inconnue  de  Vakout.  —  6.  II 
y  a  quelque  chose  de  passe  dans  le  texte  de  Moufazzal,  ou  plutöt  Moufazzal,  ne  pou- 
vant  lire  le  nom  de  ce  bazar  dans  le  manuscrit  de  A'owairi  qu'il  avaitvsous  les  yeux, 
l'a  saute,  car  Nowairi,  fol.  92  v°,    dit  :    Uli   ,hlj   ^'    «^j^ü-'Ij    W\'    '^p^^  J-'  J^i    -^ 

^,^1  ,iki  y  j'  ^.^  .v^^-'i  ^i!r  .-Im  ^>  ,',ur'j.j..    '  "  ' 


*  fol.  58  r 


432  MOUFAZZAL  IBN  ABIL-FAZAIL.  [268] 

iL    UJi    ®^jij    JüLJI    iAc    ^jjUb    \!Lx     \-i-^Ul    r-,^r^l5    /r"^J^''    iV    ü-^    iV*^   U-jli- 

±ä)1  "''äLw    ^    jlkXJI     /.Islj    JjJjiJl    «Lä-s    ^Ja-LJlj    jjjkjjij   jj'b^^    '^    "ALji    Lisi 
^äU»    UJ5     A.».^^c-    «JLt*    "C^    1/^^    0''-^='=*     XjjX"     i^li-Ji     /»-Ji!    /»_y_    (J^>-JJ    -*^>-Vl     /»_»J_ 

Jjjj    Jo-j   XT  ®t,l-.^  iJLs    ^   oIjj  "   1^    viAS    K,yL^^    i^-*J'    L?JJ^'   ^rr^'  ^r**   ^^    *^ 

1.  Man.  ty'-J'    ;i*s-!.  —  2.   Man.  U^l ;  le  .^  est  recrit  sur  im  grattage,  et  les  points 
du  .i.  ont  ete  rayes.  —  3.  Lire  üL..  —  k.  Man._j-to  ^,iSS . 


contrees.  11  cn  repartit  le  samcdi,  et  il  traversa  le  champ  de  bataille  sur 
lequel  il  avait  regii  l'assistance  des  anges  divins. 

11  y  vit  les  corps  de  ceux  qui  y  avaient  ete  tues,  et  il  s'enquit  de  eur  uom- 
bre.  On  lui  dit  que  les  Mongols,  ä  ne  compter  qu'eiix,  etaient  lä  six  mille 
sept  Cents  hommes,  qui  gisaieut  ä  terre,  dont  la  mort  etait  une  legon  pour 
les  hommes  qui  reflechissent,  qu'AUah  avait  precipite  leurs  ämes  dans  les 
flammes  infernales,  sans  compter  los  cadavres  des  soldats  saldjoukides  et  des 
Rurdjs'  maudits,  dont  le  nombre  approchait  celui  des  Mongols,  et  le  depassait 
meme. 

Lorsque  le  sultan  atteignit  Aksha  Darband ",  il  envoya  le  tresor,  la 
tente  imperiale  et  les  etendards  sous  la  garde  du  khazindar,  et  il  resta  en 
arriere,  avec  le  gros  de  l'armee,  le  dimanche.  II  partit  de  cet  endroit,  le 
lundi,  et  il  penetra  dans  le  defile,  dont  la  traversee  causa  aux  troupcs  des 
peines  infinies;  quand  elles  furent  delivrees  de  ce  mauvais  pas  \  elles  traver- 
serent  le  Fleuve  Bleu,  que  Ton  nomme  Gueuk-sou  ' ;  le  sultan  passa  la  nuit 
sur  le  sommet  arrondi  d'une  montague^ 

Puis  il  leva  son  camp,  et  vint  camper  pres  de  Kinouk;  il  partit  de  cette 
ville,  et  marcha  jusqu'au  mardi,    sixieme  jour    du   mois   de  Zilliidjdja.   au- 

1.  Les  Kurdjs  sont  les  Georgiens,  maudits  comme  les  .\rmeniens,  parce  qu'ils 
etaient  chreliens.  —  2.  Nowairi,  fol.  93  r°,  dit  :  Jläi"^'  ^aj  -'.^  ,.>  U^i  .,'-^^"  ^.  U^- 
—  3,  Ces  derniers  mots  sont  une  citalioii  du  Coran.  —  4.  Nowairi,  ibid.,  dit  :  j^-j 
jj.:^t  Hf^'  'j»^  ^  W^  ^J  ^•^  -^  ^h^^i  -U.),.'JI.  —  5.  Ou  plutöt  ä  Koubbat 
(al-)djabal,  koubba  ne  se  rencontrant  jamais  pour  designer  une  ciine  arrondie  coiumc 
les  i)Mllons  des  Vosges. 


[209]  HISTOIRK  DES  SULTANS  MAMLOUKS.  /.3:i 

^U  J  ^>ij  (^.;lji  ^O  ^-'jVl  p^b  j»^3  ^j^JI  dil-  J  ^^j\i  J\-Jl  ^Az-1 

j»j^l£.    «,y>cj    ^^   Jl.U>-   j»^jwj   cJ^J^_     \.^wXJl    jLo^l    ^   itLks-    d.'llA  ilrlj  ®<ÄS>J1    ^_$j 
i-L-    /^    Cir*^*'     '^.^    K^y    ^►i^AJ    ÜÜ^    u'^jj    -^^   (_5--=*    t_s^^   f^b  (n::^'   ö~^' 

1.  Le  manuscrit  omet  jj-». 


quel  il  viiit  (Halilir  son  campement  pres  de  Harim;  il  fit  venir  les  troupes 
dans  cette  localite,  et  il  les  etablit  dans  ces  plaiiies;  il  en  divisa  les  terres 
entre  elles,  pour  qu'elles  puissent  y  faire  paitre  leurs  animaux,  cela,  le 
septieme  jour  du  mois  de  Zilludjdja. 

La,  vinreut  le  trouver  ptusieurs  chefs  turkomans',  ([ui  vivaient  dans  le 
pays  de  Roum,  accompagnes  d'un  nombre  coiisiderable  de  geiis;  le  sultaii 
leur  remit  des  vetements  d'honneur,  et  il  leur  temoigna  toutes  sortes  d'ama- 
bilites;  il  demeura  pres  de  Harim  jusqu'apres  la  fete  (des  sacrifices),  epoque 
a  laquelle  il  decampa  pour  gagner  Damas,  oi'i  il  arriva,  le  septieme  jour  du 
mois  de  Moharram  de  l'annee  676. 

Quant  ä  ce  qui  advint  ä  Abaglia,  et  ;\  ce  qu'on  a  ecrit  ä  son  sujet,  le  par- 
vana,  lorsqu'il  eut  contemplc  la  catastrophe  qui  venait  de  fondre  sur  les 
Mongols,  ecrivit  ä  Abagha  pour  Ten  avertir,  en  raeme  temps  qu'il  implorait 
son  aide,  et  qu'il  Tincitait  ä  venir  en  tonte  bäte  dans  le  pays  de  Rouni". 
Puis,  quand  il  eut  mis  ses  tresors  et  sa  famille^  en  sürete  ä  Dokak,  il  apprit 
qu'Abagha  etait  en  route  pour  se  rendre  dans  l'empire  saldjoukide. 

Le  parvana  partit  alors  (de  Dokak),  pour  aller  au-devant  d'Abagha,  qu'il 
rencontra  dans  son  chemin;  il  s'en  revint  avec  lui,  s'acquittant  aupres  de  sa  *foi.  nsv 
personne  du  service  qu'il  lui  devait,  et  ils  arriverent  ainsi  ä  al-Bouloustain,  lä 
oü  s'etait  livre  le  combat  (entre  les  Egyptiens  et  les  Mongols).  Quand  Abagba 
fut  parvenu  ä  un  point  d'oü  il   doniinait  le  champ  de  bataille,  lorsqu'il    vit 

1.  II  s'agit  de  la  venue  des  envoytis  de  Femir  Sliams  ad-Din  Mohammad  Beg  ibn 
Karaman,  qui  offrirent  au  sultan  les  Services  de  leur  maitre  (Nowairi,  ibid.,  foL  93  r°). 
Quand  .Mohammad  Beg  avait  appris  la  defaite  des  Mongols  et  l'entree  de  Baibars  ä  Cesa- 
ree,  il  s'etait  revolte  contre  les  Mongols,  et  etait  parti  faire  le  siege  d'Aksera,  d'ailleurs 
Sans  succes,  puis  il  s'etait  empare  de  Kenia  —  2.  Avec  l'armee  mongole  de  Tlran,  pour 
en  chasserles  Kgyptiens. 


434                                      MOUFAZZAL  IBX  ABIL-FAZAfl..  [270] 

fol.58v".  ^^i     Ul      ^jLi      l^      Ä5^^1     jL-C«    _j.Aj     ^.1_UI         !1     J^J     j\      ^\     «C^Ai-     J  ilcj 

Ij-wlüJ    JLL.LJ1   ^j_u   ^_^!1  jU  xj  tS'U^!  j^  liL_.   jD  ^=-  '  LC   JiJl  '^Ijl?  ,^\jj 

J  VI   (^   ^^1  U  ^.Tlj  *ji«  iJ^  xAit  jj^.  J  *.;!  ^.UiJ  pA^l  ^?^  "^^Jr",  (^  '  "^j^ 

®ij^.    y.^J   i^zf^b   t^'   ^'-'b   ^i^   ^^olj^'<Cl^J    c-t«3   •^^■^"^^   (3   ^»-'^J    ^*^'  ^-V" 

1.  Lire     S.>.  —  2.  Lire  Uaü,  comme  dans  Npwairi  (man.  arabe  1578,  foL  93  v°),  qui 
a  ^^^-01  LaxJ  L^läs.  — •  3.  Lire    i'^.  —  4.  Lire  c-Ij.  —  5.  Lire  s.L-'. 


les  cadavres  des  Moiigols,  il  eclata  en  sanglots,  qui  Ic  secouereat  tellemeiit 
qu'il  laillit  tomber  de  chevaL 

II  s'avanra  jusqu'ä  Tendroit  oü  s'etait  teuu  le  sultan  (al-Malik  az-Zaliir), 
et  il  le  mesura  avec  la  haste  de  sa  masse  d'arnies;  il  connut  ainsi  relTectif 
de  l'armee'  qui  etait  sous  le  commandement  de  ce  prince,  quaud  il  etait 
venu  prendre  position  en  cette  place ;  il  reprocha  au  parvana  de  ne  pas  lui  avoir 
fait  coiniaitre  l'etat  veritable  des  troupes  (du  sultan  du  Cairej";  le  parvana 
jura  qu'il  n'avait  aucune  notion  de  la  puissance  de  l'armee  egyptienne,  et 
qu'il  n'avait  ete  exactement  renseigne  sur  son  compte  que  lorsqu'i'lle  eüt 
penetre  dans  l'empire  saldjoukide. 

Abagha  n'agrea  pas  cette  excuse,  et  il  lui  temoigna  par  l'alteration  de 
ses  traits  la  colere  qui  agitait  son  Arne  :  «  II  est  dans  le  vrai,  s'ecria-t-il, 
celui  qui  a  dit  que  tu  es  notre  ennemi,  et  que,  dans  le  l'oiid  de  ton  coeur, 
tu  es  le  complice  du  sou verain  de  l'Egypte.  —  Qu'Allali  sauvegarde  le 
grand  Khan\  repliqua  le  parvana!  Si  j'avais  un  pacte  secret  avec  le  sou- 
verain  de  l'Egypte,  je  n'aurais  pas  tire  de  son  fourreau  le  glaive  du  combat; 
bien  au  contraire,  j'ai  fait  tout  ce  que  j'ai  pu  contre  lui;  je  lui  ai  tuö  ses 
emirs  et  les  grands  personnages  de  son  royaumc,  et  nion  fils,  les  femmes 
de  ma  famille,  et  le  fils  de  ma  fillc  out  ete  l'aits  prisonniers.   » 


1.  Abagha.  avec  sa  masse  d'armes,  mesure  les  dimensions  rectangulaires  du  centre 
egyptien,  et  en  deduit  par  des  formales  connucs,  la  force  des  ailes,  d'oü,  le  nombre  des 
soldats  de  Baibars.  —  2.  j-Cj-M  JU  jJL  ji^  J  iijS'  (Nowairi,  man.  1578,  fol.  03  v°). 
—  3.  Khan  est  le  titre  porte  par  les  souverains  mongols;  les  princes  de  Perse  portaient 
plus  specialement  le  titro  de  llkhan  «  grand  khan  ». 


[2711  IIISIOIUK  DRS  SULTAXS  MAMI.OUKS.  435 

Jlli   A^   ^L.-3   jl^  -eis  '^Ä-i.!l   dLl   Jl    vl-äJI   f  vJ.JIaj3    ^I^<C.   ^,<   Ua   J^   JUs 
•pj    U    -Vju    ^^j    Li-li    Iä^j    j^^    t_P    ^    ^    iwisijlJ    w^U!l    j^-*3    \r — ■^'3   '*-^^»-<J^    [5>jl 

j\  s^L_£  ^1  A9  jl^j  *t_5>"  '■'ti-*-'^   v-i!^   ö::'"^'  tn::^^.   ^^"^   ^-^   *-*    J^  ^^^' 

1.  Man.  ,^^.  —  2.  Lire  ^j-O'  ^)!  ^^y^i  ^XC^CJ!  |1>  U.  —  3.  iMan.  ^X-^-^- 
—  'i.  Man.  .f<v-^',  qui  est  j^'^.,  pour  ^j-*^,  pour  f*~:v.,  avec  la  confusion  plus  que 
vulgaire  ,^;;^  =  ,^  =:  ,  w.  —  5.  Man.  s^li!.  —  6.  Mieu\  vaudrait  lire  ^jib'.  —  7.  Lire 


«  Tout  cela,  dit  Abaglia,  est  le  resultat  de  tes  intrigues  et  de  ta 
duplicite.  »  II  sc  tourna  vers  (remir  'Izz  ad-Din)  Aibek  asli-Sliaikhi,  Cal- 
cet ollicier  Tavait  accompague,  et  il  lui  dit  :  «  Moutre-moi '  I'aile  droitc  et 
Taile  gauche,  ainsi  que  I'endroit  oü  se  trouvait  le  centre.  »  L'emir  plauta,  pour 
Uli  (bieu  iiKnitici-  röteudue  du  iinnt  egyptien),  une  biuce  dans  chacun  de  ces 
ciiih'oils'.  Ouaud  Abagha  vit  la  distaHce  qui  separait  les  lances,  il  dit  : 
«  Cette  ärmee-lä,  ce  ne  sont  pas  les  trente  niillc  homuies  qui  uiarcheut 
avec  moi,  qui  eu  viendront  ä  bout.  » 

Abagha  avait  eujoiut  ä  ses  troupes  de  se  diriger  vers  la  Svrie,  mais  il 
leur  eiivoya  Tordre  de  revenir  de  Kiuouk''  ('jusqu'ou  elles  s'etaient  avancees). 
II  apprit  cnsuite  que  le  sultau  se  trouvait  campe  ä  Harim,  que  les  troupes 
s'etaient  conceutrees  autour  de  lui,  que  sa  cavalerie  s'etait  refaite  durant  ce 
laps  de  temps',  qu'il  etait  tout  pret  ä  aller  le  combattre,  tandis  que  le  plus 
graud  nombre  des  chevaux  de  l'armee  mongole  etaient  morts,  tandis  que  ses 
soldats  avaient  fui,  se  dispersant  dans  toutes  les  directions.  11  considera 
en  son  esprit  sa  faiblesse  et  rimpuissance  dans  laquelle  il  se  trouvait  d'aller 
engagcr  la  bitte  avec  le  sultan  d'Egypte,  et  il  rentra  ä  Cesaree. 


♦iViI.  r.i)  I 


1.  ...  Jl,i  J  JljÜ  'jbl  I-'j..^  J,  ,^r^!  oXot  j_^,0!^s^^.-'^l  .,b^j  (Nowairi,  man. 
157S,  l'oL  93  v").  <)n  a  vii  uii  peu  plus  Iiaut  que  cet  emir,  qui  avait  assiste  ä  la  bataiile  ' 
de  Bouloustain.  sous  les  ordres  de  Baibars,  avait  deserte  quand  ce  pi'ince  etait  parti  de 
Cesaree,  et  qu'il  avait  passe  chcz  les  Mongols.  C'est  pour  cette  raison  que  le  prince  de 
Perse  lui  demandait  des  precisions  sur  la  valeur  numerique  de  l'armee  egyptienne.  — 
2.  Evidemment  dans  I'endroit  oü  se  tenait  le  commandement  de  chacune  de  ces  trois 
l'ractions  de  l'armee  de  Baibars.  —  3.  ^  ^^^  X?*  ^^-V.  ^'  ^"^=^  ^_5-^'  ^fCoJI  ijJ^  L» 
O.^'^  ,.1^  ,».iUU  jUJ!  U  »Sf.^  J.s  ,£,  [sj\  ..Jbaj  SySL^  ,f.'  AX'J.^^  (Nowairi,  man. 
J.",7S,  fol.  93  v"j.  —  4.  Depuis  la  relraite  de  Cesaree. 


436  MOUFAZZAL  IBN  ABir.-FAZAH..  [272] 

VI    "»^^     J^^C     J     IjJliJ     JUj.     ^^„a»      ._x3-Ls      n^     JD     JlS,    I^AaI     JU     l^l^3     Uij     «SÖ'jl 9 

p     j»jj     JUs     iiliJlj     v_-JtiJl,      t^^l      V!     V     l_^lÄ9     '|_5-i     j*.^     >_-.^     Jj»     JlÜ9     Jlij    JlJ- 

ots   ^^   .j£.  X,"  ®  Jlirlj  (»yitif-  Alc  jVi    |V»    Jlis   U^   J^_j^^3  4 — »ii-   lyiis    ~  ^y__   J>-^^ 
'^ jji    iJ-U    <JJ.)A>     (jaZio     V     '.ill«     J^    A**C-     jL<^'i     üxh>     «Aj     ^     J^     lil       S-~S-     äSJj 

ijjL-^    (^iJl  SL^l  i<^^    <y^5    -*^^  J^  (j-*  ^L»^  Jüs;   ^Ij  ->^  ,„Li    Ja  ®diU 

1.  Lire  ^~■.  —  2.  Man.  pj  jr;^    wJ    S  ^i.  —  3.    Lire   UU.  —  4.  Lire  L>1=..    — 
5.  Man.   .^:>. 


Quand  Abagha  fut  rentre  dans  cette  vlllo,  il  demanda  aux  habitants  : 
«  Le  maitre  '  de  l'Egvpte  avait-il  des  chameaux  avec  lui?  »  Ils  lui  repondi- 
rent  que  noii,  qu'il  u'avait  que  des  chevaux  et  des  niiilets.  «  Le  maitre 
de  TEgypte  voiis  a-t-il  vole  ([uelque  chose?  »  leur  demanda  Abaglia.  Ils  lui 
repliquerent  que  non,  mais  qu'au  contraire,  il  leur  avait  achete  des  objets 
contre  de  la  monnaie  d'or  et  d'argeut.  «  Gombieu  les  Egyptieiis  ont-ils  passe 
de  jours  chez  vous  »,  continua  Abagha.  Ils  lui  repondireat  qu'ils  etaient 
demeures  vingt-cinq  jours.  «  Maiutenant,  dit  Abaglia,  ils  sont  avec  leurs 
chameaux  et  leurs  bagages".  » 

Ehsuite,  il  decida  de  massacrer  les  Musulmaus  qui  habitaieul  dans  Cesa- 
ree^;  les  kadis  et  les  juristes  allerent  le  trouver  eu  corps,  et  ils  lui  dirent  : 
«  Ce  sont  de  pauvres  gens  sans  defense;  il  leur  est  materiellenicnt  impos- 
sible  de  repousser  uue  armee  quand  eile  est  venue  occuper  leur  pays,  üepuis 
un  temps  immemorial,  ils  sont  les  esclaves  du  prince  qui  regne  sur  eux; 
et  ce  n'est  pas  lä  une  Situation  qui  soit  particuliere  a  un  souverain  plutöt 
qu'ä  un  autre*.  » 

Abagha  ne  voulut  pas  les  entendre,  et  il  ordonna  de  mettre  ä  mort 
un  certain  nombre  des  personnages  notables  du  pays;  c'est  ainsi  que  Tut  tue 

1.  Abaglia,  conformenient  ä  riiabitude  des  souverains  niongois,  ne  donne  pas  ä 
Bai'bars  le  tilre  de  sidtan,  ou  de  roi,  mais  seulement  cehü  de  maitre,  de  possesseur.  — 
2.  Ce  qui  veut  dire  que  Baibars,  n'ayant  avec  lui  que  des  cbevaux  et  des  iimlels,  elait 
venu  uniquement  avec  des  combattanls,  sans  ses  bagages,  qui  etaient  sur  des  cha- 
meaux et  sur  des  miilets,  pour  un  raid  sans  lendemain,  c'est-ä-dire  qu'il  n'avail  point 
eu  l'intention  d'occuper  Cesaree  d'une  fagon  definitive,  mais  qu'il  ne  serait  pas  facile 
de  venir  ä  bout  de  lui,  depuis  qu'il  avait  retrouve  tous  ses  moyens.  —  3.  Nowairi  (man. 
1578,  fol.  94  r")  :  ^^-J— Ji  ^  hj-^.  (j^  J^  ij=  (j^  ,*^'-  — ''•  C'est-ä-dire  «  qu'ils 
n'appartiennent  pas  plus  specialement  ä  un  roi  qu'ä  un  autre  >>. 


[273]  mSTOIRK  DES  SULTANS  MAMLOUKS.  437 

j:;L.  ^  ,_J^  U  <-i-J^  j^  L-lii-  Ult  \jk^  Jcij  j^Ul  J  Ja :;  jl  ^LJl  _^lj 

i^l    ,_JÜi       'l    Vj--  1    ^L-xj     ^i    jji    '*jli>-ls    ^».LäJl    (,-i_J'    bL'lj^i     "^    Liii    ...JJai    Cj^ 

ililj^'       Jl — J        ^l      ^1     bUj^r-^  J'^J     ^-»-^'     |V     1*-^^     ®lil     ^jly      Jl     «JllÄll     (»J— Ij  *  ful.  .-,1)  V". 

■'a;^jj>i.J  J-iuJI    "^  icL«^  <;  o'^jj  ctUi  ^  "0  jjU  c  l^^J-j;.  Ja-  jj«UJ  ^^y*  j^  ^^ 
lÄjJ  "ü  Jlij  ÜsjI   »:i«1  ^'Ul  ^  Ij-Qsj  IjLiJj  Uij  ®Ljj  ^LÄitVlj  i^UJl  Jl  Jj^_^l  j^ 

1.  .Man.  Lo^X  —  2.  Lire  '--=U^.  —  3.  Lire  jL  —  4.  f-ire  iU.  —  5.  Man.  ijyu^. 


»^ 


le  kadi  des  kadis,  ä  Cesaree.  II  enjoiguit  ä  ses  troupes  de  se  deployer  dans 
rcmpirc  saldjoukide,  et  d'y  massacrer  (les  Musulmans;  elles  executerent  cet 
ordre),  et  elles  tuereut  un  nombre  immense  de  geus,  lequel  depasse  deux 
eeiit  mille  personnes.  On  a  meme  parle  de  cinq  cent  mille',  tant  paysans, 
ipie  gens  du  peuple  et  soldats,  dans  toute  l'etendue  du  pays  de  Roum. 

Abagha  partit  ensuite  pour  l'ordou,  ä  Tavriz,  emmenant  avec  lui  le  parvana, 
apres  avoir  reparti  ses  soldats  dans  le  pays  de  Roum,  pour  le  saccager  et  le 
piller.  11  se  trouva,  sur  le  chemin  que  suivait  Abagha,  une  forteresse,  nommee 
Koglionia-,  qui  etait  une  propriete  personnelle  au  parvana,  et  dans  laquelle 
se  trouvait  la  plus  grande  partie  de  ses  tresors;  eile  etait  commandee  par 
un  gouverneur,  qui  y  exergait  l'autorite  en  son  noni.  Abagha  demanda  au 
parvana  de  lui  livrer  la  forteresse,  et  le  parvana  acceda  ä  ce  desir;  il  envoya 
quelqu'un  de  ses  gens  ordonner  au  gouverneur  de  la  remettre  aux  officiers 
d'Abagha.  , 

Le  gouverneur  refusa  de  livrer  la  forteresse,  et  il  fit  dire  au  parvana  :  *|ü1.  i'.iv 
ft  Tu  me  demandes-lä  une  chose  ä  laquelle  tu  n'as  aucun  droit.  »  Le  par- 
vana pria  Abagha  de  l'envoyer  parier  ä  la  garnison  de  la  forteresse,  pour 
qu'il  la  reprit  des  mains  du  gouverneur.  Abagha  y  consentit,  mais  il  le 
fit  etroitement  surveiller  par  un  detaehemenl  de  Mongols,  pour  Tempecher 
d'aller  seul  dans  la  forteresse,  et  de  s'y  mettre  en  defense. 

Quand  le  parvana  y  fut  arrive,   et  qu'il   eüt  demande  ä  l'olficier  qui  y 

1.  Xowairi  (man.  1578,  loL  94  r") :  ^j^^  ^^^)hi\.  L>Upi  ^  Jss  ^  üjo  vju*L  J^^ 

>iy  (jjj'  J5I  '^J^^  ^r'  ^^'  ^\-'  \j^^  «  On  a  dit  que  le  nombre  de  ceux  qui  furent 
tues,  gens  du  peuple,  paysans  et  autres,  fut  cinq  cent  mille,  de  Cesaree  ä  Arzau  ar-Roum  ». 
—  2.  Elle  n'est  pas  mentionnee  dans  Yakout,  et  NowaTri  ne  parle  pas  de  cet  incident. 

PATR.    OR.  —  T.    XIV.   —  F.    3.  29 


438  MOUFAZZAL  IBN  ABIL-FAZAIL.  [274J 

^V-Ol   /^*«^   Iji  aJ   JUs   xlij^l    /^-O'i   /vJ"  IaIJ'I    i_s*^^   tV"^   lj^U-1  L».'l    JUs   L«J_;' 

"bLafr  ^l  liAs  j^^VI  ^J\  Ju^j  jl  ^)1  Uli  jL  ji;^'  J_^  -cl  ^yb>o"  dUj  ijlj  LwU  <) 

IjJüj    bUj^l     ^1    SJ^    f    «^«9^1     lj.lS    ^j.Jül     "'(»fJlj-J    (^     ^»-^     ^j-;     ■^y>^\    Ij14j 


1.  Lire  ..^Liw.  —  2.  Lire  i-r:?-'-" ;  man.  ^-01.  —  3.  Lire  Lai.  —  4.  II  est  inutile 
de  corriger  en  ^^^1^.  et  de  changer  les  formes  du  verbe;  ces  fautes  contre  l'accord 
sont  frequentes  dans  les  manuscrits  egyptiens  de  cette  epoque. 


commandait  de  la  lui  remettre,  il  Ic  lui  refusa  egalement.  Le  parvana  lui 
dit  :  «  Je  t'ai  cache  ici  pour  une  occasion  semblable,  pour  pouvoir  nie 
sauver  au  prix  de  ce  qui  se  trouve  dans  cette  forteresse ;  sinon,  si  tu  ne  la 
livres  point  (ä  Abagha),  je  suis  uii  homme  tue,  indubitablement.  —  Je 
ne  remettrai  cette  forteresse  qu'ä  eelui  qui  ni'en  a  confie  la  garde,  repondit 
le  gouverneur,  au  parvana  Mo  in  ad-Din  —  Mais  c'est  nioi  qui  suis  le 
parvana  Mo  "in  ad-Din,  dit  (Mo 'in  ad-Din).  —  Tu  es  un  prisonnier  aux 
mains  de  ces  gens-lä,  repliqua  le  gouverneur,  et  tu  n'as  plus  ton  libre  arbitre. 
Je  ne  remettrai  la  forteresse  qua  mes  111s,  qui  ont  ete  emmenes  comnie  pri- 
sonniers'.  C'est  toi  qui  es  la  cause  qu'ils  ont  ete  reduits  en  captivite, 
comme  tant  d'autres.  » 

Le  parvana  s'en  retourna,  et  il  rendit  compte  ä  Abagha  de  ce  qui  s'etait 
passe;  Abagha  fit  augmenter  le  nombre  des  soldats  qui  surveillaient  ses 
mouvements;  quand  il  vit  cela,  le  parvana  comprit  d'une  fa^on  ccrtaiiie  qu'il 
etait  perdu.  Abagha  continua  sa  route,  et  arriva  ä  l'ordou;  quand  il  eut 
rejete  le  bAlon  de  la  marche  ä  outrance  de  Tepaule  de  la  peine  supportee 
Sans  trcve,  le  soir  et  le  matiu",  les  dames  mongoles''  allörcnt  ä  son  audience, 
elles  se  mirent  ä  pleurer,  a  lui  crier  au  visage,  et  elles  lacererent  leurs  robes 
dovant   Uii,   k  cause  de  leurs  maris  qui  avaient  ete  tues  dans  la  bataille. 

I^llles   tourm"'rent  ensuite   leurs  regards   vcrs  le   parvana,  et  s'ecrierent  : 

I.  l'ar  les  Egyptiens.  —  2.  Cest-ä-dirc,  lout  simplcmeiit,  (]uaiid  il  ful  renlie  dans  sa 
capitalc,  pours'y  reposer.  —  3.  Klialotin,  primitivement,  signitie  « la  femme  du  khan  «. 
d'iii'i  «  pi'incesse  «;  mais  ici,  ce  mot  veut  simplrnicnl  dire  une  grande  dame. 


[275]  IIISTOIRE  DKS  SULTANS  MAMF.üUKS.  /.39 

«v,  4.l:ilj  \Jo^  l-o  jl^  ^1  sÄi-  JI93  A-l::^  ol^  j_ji»   ^1  ^'j  iLtl  li-lj  •«.Ls      b 

•^  <tLj-  3   ''^   '^'y  («-^  '-1?^'^   iJ  ""^-i^  '^''i«-^'   "^.   ''— ^b  ij-'^  C^   i^^    '^. 

viiUl    j.li!lj    ^,-2.«    jlial-j   ^'Iä;  j^UiÜ    ii~liJl3   iJLi;--3    ö»::*--'3    ^^^-^   ^    c^i-jj 
\,jjl   j_^    jy^3LJ\  >^U1    j^^   ,^_lw_y  (V-*^^'  i_r-^  ^i^Jl   dLUI    v»JI   ,_^Ls3  ^IkJl 

\)jjuj     r*^    iV         (S'^"    ^jA-lsjj]   jy   J^XsK^   iV"^'    .^r^"    ^  «■T.'.tJi   viLLJl    sU.s»j     '»^>t-i 


1.   I.iro  ,_:,0.jtJ :  --jo,  pour  --jo,  est  une  faute  de  sabir.  avec  la  coiil'usion  du  -  et  du 
3.  —  2.  Lire  '^-^  —  3.  Lire  K~'    .i-'^'  .^«.  —  'i.  Man.  j-^^  ,.,j   ,Uä. 


«  Voilä  celui  qui  est  la  cause  quo  nos  niaris  011t  ete  tues;  il  faut  ä  toutes 
forces  le  tiier  aiissi.  »  Abagha  refusa  duiant  plusieurs  jours  d'obeir  ä  leurs 
injonctions,  mais  elles  Texciterent  pendant  tout  ce  temps  ä  faire  assassiner 
le  parvaiia.  (^)iiaiid  Abagha  fut  excede  de  ces  plaiiites,  il  ordomia  ä  run 
dos  oüiciers  de  sa  maisoii  de  le  tuer,  et  liii  dit  :  «  Prends-le,  conduis-le 
daiis  tcl  et  t<'l  endroit,  et  tue-le  ».  L'oflicier  se  rendit  chez  le  parvana,  auquel 
il  dit  :  «  Abagha  veut  avoir  une  entrevue  avec  toi  pour  te  reintegrer  dans 
la  dignite.  »  Le  parvana  lui  repondit  :  «  Si  Abagha  me  voulait  du  bien,  il 
m'aurait  envoye  quelqu'un  de  mes  connaissances,  tandis  qu'il  veut  me  faire 
assassiner  ». 

L'ofTicier  cherclia  par  ses  discours  ä  tromper  le  parvana  (sur  les  inten- 
tions  d'Abagha),  jusqu'au  moment  oü  il  toniba  avec  lui  sur  une  troupe  de 
soldats  qui  avaient  ete  commandes  pour  l'executer;  ils  etaient  trente  indi- 
vidus  qui  le  tuerenl. 

Annee  67(i.  Le  klialife,  cette  annee,  fut  al-Hakini,  comme  ä  Tordinaire; 
le  Sultan  d'Egypte  et  de  Syrie,  al-Malik  az-Zahir;  le  prince  du  Yemen, 
al-AIalik  al-Mouzaffar  Shams  ad-Din  Yousouf  ihn  al-Malik  al-iMansour  Xour 
ad-Din  Omar  ibn  'Ali  ihn  Rasoul.  A  la  Mecque,  regnait  Nadjm  ad-Din  Abou 
Nama;  k  Medine,  'Izz  ad-Din  Djanimaz  ibn  Shiha;  ä  Hamah,  al-AIalik 
al-Mansour  Nasir  ad-Din  Mohammad  ibn  al-Malik  al-MouzafTar  Taki  ad-Din 
'Omar;  ä*  Mardin,  al-Malik  al-Müuzafl'ar  Kara  Arslan  ibn  al-Malik  as-Sa'id, 
rOrtokide;  le  souverain  du  pays  de  Roum  etait  Ghiyas  ad-Din  KaT-Khosrau, 


fül.  601' 


'  fiil.  (HIV- 


440  MOUFAZZAL  IBN  ABIL-FAZAIL.  [276] 

Mj^,-i^   ^_J^\    ÖU    ^jj\    ._^U3    ^jVI    AocJI   dlUl   J^l    j^t-jLr*    _A=^'    ^^^1 

^.^1  ^y_  j\i  uj  dUij  j\^-  <.üi  <u^j  ^lüji  diui  jikui  Süj  o;i^  cJi 

•öUJI    i-lft    ^If.    CjIjj    j-»ü1    ^^a)    ^Vl    ^,^1    jÜaJL.)!      -J=-    cJ^>t*il    ^;-ij^    «jb 
,3   j_^    •UJJI    viUü"    j::^^    «"Csli-    j^   ^1    wi^^    jl    jj^r-^'3    r^^   ^'"^    ^^U^j 

1.  Lire  « v»«^::^ .  —  2.  Lire  LCii.  —  3.  Le  inan.  oniet.   J. 


fils  du  sultan  Rokii  ad-Üiii;  les  contrees  de  l'IraU  juscju'au  Kliorasan  etaieut 
au  pouvoir  d'Abagha,  fils  d'Houlaoun. 

Cette  annee,  mourut  le  sultan  al-Malik  az-Zahir,  qu'Allah  lui  fasse 
luisericorde ;  voici  comment  se  produisit  cet  evenenient.  Quand  fut  arrive 
h'  jeudi,  qualorzienif  jour  du  mois  de  Molmrram,  le  sultan  alla  teuir  une 
soiree  daus  le  al-Kasr  al-ablak',  pour  y  boire  le  koumiz  ",  et  il  passa  la 
nuit  dans  ce  divertisseinent.  L'exces  de  la  gaiete  et  rexuberance  qui  se 
manifesterent  au  cours  de  cette  süiree  iuciterent  le  sultan  ä  boire  plus  qu'il 
n'eu  pouvait  supporter. 

Cette  nieme  nuit,  le  sultan  se  sentit  une  lansjueur  afenerale  dans  tout 
le  Corps.  Quand  parut  Taube  du  vendredi,  il  se  plaignit  de  son  etat  ä 
l'emir  Slianis  ad-Din  Sonkor  al-Alfi,  le  silahdar;  Icmir  conseilla  au  sultan 
de  se  faire  vomir.  Quand  la  priere  du  vendredi  fut  terminee,  le  sultan  se 
rendit  ä  cbeval  du  palais ''  ä  l'hippodrome  %  suivant  son  habitudc,  pour 
chasser  loiu  de  lui  les  pensees  sombres  qui  l'assiegeaient,  ainsi  (jue  l'ac- 
cablement  et  Tangoisse  qui  l'etreignaient;  mais  cet  exercice  ne  lui  rendit 
pas  ses  forces. 

II    s'en    retourna    ensuite    au    al-Kasr   al-Ablak,   et,    dans    la    matiuee, 

1.  I^e  palais  moitio  noir,  moitie  blanc,  bäti,  lomme  Santa  Maria  del  Flore,  a  Flo- 
rcnct",  d'assises  de  j)ieri'(;s,  altornalivemcnt  blanclies  et  noires,  etait,  ä  celle  epoque,  un 
monuinonl  celebre  de  Damas.  —  2.  Voir  tome  XII,  paf5;e  458,  note.  —  .'?.  Djatislik  est 
Farabisation  du  persan  oX;^  koushk  «  palais,  pavillon  »,  dont  nous  avons  l'ait  «  kiüs- 
que  »,  par  rinlormöJiairc  de  la  prononciation  turque  Idoshk.  —  4.  Comme  loules  les 
fois  qu'il  est  parle  dans  l'liistoire  de  Damas,  ä  Celle  epoque,  du  Maidan,  sans  epithele, 
il  s'agil  ici,  ainsi  qu'on  le  voit  par  Nowairi  (man.  1578,  fol.  94  v°),  du  ^i.^!  ,L\^I, 
r«  liippoJrome  verl »,  qui  est  celebre  dans  les  fasles  de  la  capilale  syrienne. 


^277]  MISTOIUI';  DI-.S  SL  LTAXS  MAMl.Ol'KS.  'ill 

J,j!i\._     'j^ji     KL,\y:^     J^,     ^     "^^     <^\    j     O!./»^     J<^     Cr^^     ^^     ^^^     J^ 

\ij^\  4j  ^  '^^"^^  ^^'-^  ^^*-^^  cr"'-^  t!^-  r^  '^  ^'^  ^  ^^-  r* 
je^j  ^ir  ^.-r»^'  r^.  -'^  ^^  "^^^'^  ^  ''  ^y^^-  e-'^^  ''i^  v--  ö^  '^'^ 

^^  /^a)I  ja,3  >iVl   >:^  J.-Ü1    ^^   ^Vl    'T^Vl   ^  <^  JJi\  >T  jl^ 

1.  Lire  Jj-\  —  2.  Lire  .KjJI.  —  3.  On  attendrait  plutöt  ♦»j'j'-  —  '»•  Lire  Jj^.  — 
5.  Lire  -i  jj  e=r'.  Ji.  —  6.  Ou  Uliu.  li-  ^,  avec  ^X-  dans  le  sens  de  boire,  on 
UJi_  i.s£w  ^.  —  7.  Lire  ►sus-U. 


il  se  plaignit  d'etre  interieurement  tout  devore  de  fievre.  Un  de  ses  familiers 
lui  prepara  alors  une  drogue  ä  la  turque,  et  cela  sans  prendre  l'avis  d'uu 
medecin.  Cela  u'apporta  aucun  soulagement  ä  son  etat;  il  finit  par  se  sentir 
tres  mal  en  point,  et  en  proie  ä  une  vive  agitation.  II  manda  les  medecins 
aupres  de  lui,  et,  quand  ils  le  virent,  ils  blämerent  la  personne  qui  avait 
confectionne  la  drogue  qu'il  avait  absorbee. 

Ils  s'accorderent  sur  ce  point  qu'il  fallait  donner  au  sultan  une  purga- 
tion  pour  expulser  les  matieres  qu'il  avait  dans  le  corps;  ils.la  lui  firent 
boire,  mais  eile  ne  produisit  aucun  effet;  ils  le  traiterent  alors  par  une- 
medication  purgative  plus  forte  que  la  premiere,  laquelle  provoqua  une 
diarrhee  excessive,  et  une  evacuatioij  de  sang  arteriel.  La  fievre  redoubla, 
et  ses  forces  s'epuiserent;  les  personnes  de  son  entourage  intime  se  figure- 
rent  que  son  Ibie  s'etait  rompu  en  raorceaux  par  suite  d'une  boisson 
empoisonnee  qu'on  lui  avait  fait  prendre'.  On  le  traita  par  le  moyen  des 
pierres  precieuses  ■,  mais  cela  ne  servit  ä  rien. 

Le  ieudi,  vingt-huitieme  jour  du  mois  de  Moharram,  le  sultan  enlra 
dans  la  misericorde  d'AUah,  le  tres-haut;  les  emirs  caclierent  cet  evenement, 
et  ils  empecherent  qu'on  enträt  dans  son  appartement,  ou  qu'on  en  sortit. 
A  la  fin  de  la  nuit,  ses  generaux,  l'emir  Shams  ad-Din  Sonkor  al-Ashkar, 
Badr  ad-Din  Baisari,  son  Excellence  Saifienne'  Kalaoun  al-Alfi,  Badr  ad-Üin, 

1.  Avec  la  leQon  ^^J-~.  I-iw  ^.  —  2.  Lesquelles,  dans  Tesprit  des  liommes  du 
moyen  äge,  jouissaienl  de  proprieles  curatives  merveilleuses.  —  3.  Saif  ad-Din. 


Fol.  61  r" 


442  MOUFAZZAL  IBN  ABIL-FAZAIL.  [278] 

j>.^\  Jfr  ^\i   ^J)!\  ^>aJ1  Jtj  jUjiJi   j._aJI   jJoj   ^Vl   jjjMs  j^i~Jl  >-!b 

C-lÄji    jtlj^l    'Cjiivoj    i^^^-waTj    ALäJÄTj     ""-l — £     iJyJ     ^3~°"'".     'l/^^       ^Lo     ^^^lUi'     ^-'^J 
J    byicj     ::,^l"    J    Jsj..lj^    X»'  «C^Vl     J^_-»J1  Jcj     j_5=?=^-^^     ^„-*J^     J^^    -V^lj    ^;^     ^;_jJI 

j-v.  ^^Vl  A.   ^  x^t-.j  dJ-l   -JlL   A^l  dLUl  üjJj  J\  '^l::^  jU_^l|  ^^yJl  ja. 

^U  'T^Vi  l^j  (._j;.  ^;L"  jl^  U..U  •=:*|»)L  ^  y^i  <:j^\  jl-Oi  Jl  jlkUl  ^«; 
-\J:-1  jljJjiJl  j>a!1  jx  ^^"Vi  (jl    ^.i''  jj»<J^  (>«  ''^^  ^3jr^..  (»b  1-^^  J^-:  (V-^ 

1.  Lire  bUT.  —  2.  Man.  ^^^^-  —  3.  Man.  j^-v^JjI.  —  4.  Lire  U^. 


le  khazindar,  'Izz  ad-Din  al-Afram,  l'emir  'Izz  ad-Din  Aitemour  az-Zahiri, 
prince  des  emirs  ä  Damas,  procederent  k  la  levee  du  corps  du  sultan. 
L'intendant  Shodja'  ad-Din  'Anbar,  le  juriste  Kamal  ad-Din  al-Manbidji, 
et  'Izz  ad-Din  al-Afram,  prirent  soin  de  faire  les  ablutions  funebres,  de 
l'cmbaumer,  et  de  l'envelopper  dans  le  liuceul. 

Ensuite,  ils  le  mirent  ea  biere,  et  ils  la  depos^rent  sur  unc  cstrade, 
dans  Tun  des  edifices  qui  se  trouvaient  dans  la  forteresse  de  Damas,  pour 
attendre  le  moment  oü  l'on  se  serait  mis  d'accord  sur  le  Heu  de  la  sepulture. 
i'oi.  üi  r.  Quand  tout  cela  fut  termine,  Temir  Hadr  ad-Din,  le  khazindar,  ecrivit  une 
lettre  au  fds  du  sultan,  al-Malik  as-Sa'id,  pour  lui  apprendre  ce  qui  venait  de 
se  passer,  et  il  la  lui  fit  porter  par  l'emir  Badr  ad-Din  Bektout  al-Djou- 
kandar  al-Hamawi  et  par  l'emir  Ala  ad-Din  Aidog'hmish  al-llakimi.  (hiatid 
ces  deux  generaux  furent  regus  par  al-Malik  as-Sa'id,  ce  prince  leur  remit 
'  des  vetements  d'iionneur,  et  il  leur  donna  ä  chacun  cinq  mille  dirliams, 
pour  faire  croire  qu'ils  etaient  venus  lui  apporter  riieureuse  nouvelle  du 
retour  du  sultan  an  Egypte,  et  lui  faire  savoir  qu'il  etait  en  bonue  et  par- 
faite  sante. 

Le  lendemain,  les  emirs,  suivant  leur  coutume,  montercnt  ä  chcval,  et 
allerent  ä  la  parade  au  Marclie  aux  cli(>vaux',  saus  laisser  ])araitre  la 
moindrc  trislesse.  Ensuite,  l'emir  Badr  ad-Din»  le  khazindar,  pril  le  eom- 
mandement  des  Iroupes  cgyptiennes,  et  il  parlit  avec  dies,  se  dirigcant  vers 
l'Egypte,  le  premicr  jour  du  mois  de  Safar,  (agissant)  comme  il  «'tail  d  usagc 

1.  Lc  Souk  al-kliail,  sur  lc<iiicl  on  trouvera  unc  nole  plus  liaul. 


[279]  IIISTOIRF.  HKS  SULTANS  MAMLOl'KS.  443 

^^IkH    jlkL_y  '^üi-u  .^ ;  2-v>^    A;ou_i|   dLUl   .^^3   -^  «UiJl  Jl    1_^Up)  J^l:-'i 

^^    :i\s  e5>V(  «UJl  Jl  ^>-'^LJi  <i3  i:-UL<!l  i-.jJu-Ü  ^^JJI  a>^_J1  Ij-^y  J^-^ 

j  »Ä  'V  "CI3  iJLi!i    \.  jV-jJ'  J^  ^l-"^äH  ^'^  ijy^  i-^  ob  ^Äj  -UjiJI  dLUI  ••  r,,i,  iji  yo. 

1.  Lire    .,j^.^.   —  2.  Lire  ^-^.ß.  —  3.  Lire  ^-^^  et  meme  jlkLJ!  ^^-^  •--:^-r^. 
^IJi.l|.  _  /,.    ijre  c:.rl_i,.  _  5.   Lire  .\j^\j,.  —  6.  Man.  (Jr^i*";  lire  wu;:»M  ^IjJI.   — 
7.  l^ire    ^-xJ'. 


quand  le  sultan  etait  avec  l'arraee,  et  (disant)  que  le  souverain  etait  au 
milieu  de  ses  troupes,  mais  qu'il  se  faisait  transporter  malade  dans  iinc 
litiere. 

On  lui  apportait  des  boissons  et  des  poulets,  et  les  medecins  escortaient 
la  litiere ;  reimuque  du  sultan  leur  decrivait  la  marche  de  la  maladie,  et 
ils  redigeaient  des  ordonnances  suivaut  ce  qui  leur  semblait  opportun.  Un 
mamlouk  etait  dans  la  litiere,  et  mangeait  les  aliments  qu'on  y  introduisait. 
Ce  manege  dura  jusqu'ä  ce  que  Tarmee  arrivät  dans  la  ville  du  Caire,  la  bien 
gardee.  L'emir  Badr  ad-Din,  le  khazindar,  fit  son  entree  sous  les  etendards 
imperiaux,  et  les  troupes  monterent  ä  la  Forteresse  (de  la  Montagne). 

Ensuite,  al-Malik  as-Sa'id  envoya  un  courrier  qui  s'occupät  de  trouver 
un  endroit  oü  Ton  püt  deposer  le  corps  du  sultan  al-Malik  az-Zahir,  ä 
Damas;  on  trouva  (comme  repondant  ä  cette  destination)  la  mosquee  qui 
depend  du  College  al-Ramiliyya,  dans  laquelle  etait  une  fenetro  grillee,  don- 
nant  dans  la  mosquee  des  Omayyades.  Le  grand  kadi  (de  Damas)  rendit  une 
decision  juridique  declarant  que  ce  projet  etait  contraire  ä  la  loi  religieuse' ; 
il  conseilla  d'acheter  la  Dar  al-'atik^,  et  d'y  bätir  un  College. 

On  ecrivit  dans  ce  sens  au  sultan  al-Malik  as-Sa'id,  cn  lui  faisant  savoir 
que  tel  etait  le   conseil  du  grand   kadi    "Izz  ad-Din   ibn  as-Saigh,    parce 
qu'il  n'etait  point  legal  que  l'on  employät  la  mosquee  (du  coUege  al-Kami-  »fol.r.i  v» 
liyva  comme  sepulture  du  sultan);  cela  fut  la  cause  de  sa  destitution. 

1.  Les  g'cns  de  Damas  detestaient  Baibars,  et  ne  voulaienl  pas  que  son  corps  reposäl 
dans  un  des  edidces  anciens  de  la  cite.  —  2.  Dar  al-'atihi.  dit  XowaVri.  man.  1578, 
foL  05  r";  al-akik  de  MoufazzaL  avec  k  =  t,  est  du  sabir. 


444  MOUFAZZAL  IBN  ABIL-FAZAIL.  [280] 

^j^   dUJb     «JlLs   «^i-Vl    iS^^^-^^   ^!)^    j    ^''    *^l/    0'^3    ^i"^'    l5-^^   (T-''^   j 

Vi.—  "  ^■-- 

iU    iß:    \lM    Ji^^    ^1  -^Ij-Uy    |_$-V,V1    JjAJI    ^_^   ^IjJJlj     ,^r^^    y\     J>j^\    Js.    kIc 
i-A^JIj    KsJ^       ]\    "iyiy^i     '\A^\      "jA    ^liäJI     ^IJI     jlk-LJl     lj,L=-     .— f-J    ^r~»^    WsJI 

•oJiJlj    jLKfr    |Vä>-3     jI^VI     (V^^i    ^C^'i    lj"'^3    "OUallj    v_i.ä.M)lj    Ijljj       <i^j    AiLoj 

1.  ^'oir  la  note  5  de  la  page  443.  —  2.  Voir  la  note  6  de  la  page  443.  —  3.  On  atten- 
drait  ^^.  —  4.  Man.   iJ^^o. 


Al-Malik  as-Sa'id  publia  un  rescrit  par  lequel  il  ordonnait  d'acheter  la 
Dar  al-"atik  au  prix  de  soixante  mille  dirhams ;  ßadr  ad-Diii  al-Ataheki 
habitait  dans  cet  edifice,  et  on  l'en  fit  demenager;  cet  emir  possedait  en  toute 
propriete  une  partie  de  cet  hötel',  que  Ton  lui  racheta.  Puis,  on  entreprit 
la  construction  du  tombeau,  le  cinquieme  jour  du  mois  de  Djoumada  prä- 
mier; la  coupole  fut  terminee  dans  les  derniers  jours  du  second  mois  de 
Djoumada". 

'Alam  ad-Din  Abou  Rhirs  et  le  toashi  Safi  ad-Din  al-Amidi  porterent  ces 
faits  ä  la  connaissance  du  sultan,  et  vinrent  ä  sa  cour  pour  les  lui  cxposcr; 
puis,  ils  s'en  retournerent  ä  Damas  (pour  proceder  aux  ceremonies  des  fune- 
railles  d'az-Zahir).  Durant  la  nuit  du  vendredi,  cinquieme  jour  de  Radjab, 
ils  lirent  la  levee  du  corps  du  sultan  al-Malik  az-Zahir  dans  la  forteressc,  ils 
le  transporterent  au  licu  de  sa  sepulture,  et  l'inhumerent  dans  son  tomljeaii. 
Ce  fut  le  kadi  'Izz  ad-Din  qui  presida  la  ceremonie  du  deuil.  Ces  oiriciers 
placerent  ensuite  autour  du  tombeau  des  lecteurs  du  Coran,  puis  ils  s'ocou- 
perent  activement  de  pousser  la  construction  du  College,  jusqu'a  tc  qn"!!  fut 
termine. 

Mention  des  conqueles  du  sultan  al-Malik  az-Zaliir.  L'liislorieu  a  dil  ([ue 
le  sultan  al-Malik  az-Zaliir,  qu'Allali,  le  trcs-iiaut,  le  couvre  de  sa  miseri- 
corde,  conquit  Kaisariyya,  Arsouf,  Sal'ad,  Tabari^-ya',  Jaffa,  Shakif,  An- 
tioche,  Baghras,  al-Kosair,  la  Forteresse  des  Kurdes.  la  forteresse  d'Akkar, 

1.  Ou  peut-etrc  «  il  possedail  une  hypolheque  sur  cet  hötel  ».  —  2.  Gelte  extreme 
rapidite,  moins  de  deux  mois  moiitre  la  legerete  avec  la(|iK'lIe  ('taient  conslruits  ces 
dömes  de  briques.  —  3.  L.i  l'ormc  i)  ,--•  est  insolile;  ce  num  est  ecrit  ^j^  par  les 
historiens  qui  savent  l'arabe.   . 


[281]  HISTülKK  DKS  SULTANS  MA.MLOUKS.  445 

^y^J^\^    '^LLj    ,_^__^M    75->_^l     c'vLo       Vj    **--;     OLi<<»l-^'3     LU-j       <liy>^    lÜLsj 

^5Ä)lj  ®  jLj^lj  ■' jLüjj  ^ oi:.^J^i  "^ ^j~^b  J'yj^i  dLoji  ^_^_---  ._^L.  ^  jLi-^j 

^.i».»J       C~^-^'j       -^j--»5j       I^^^^S.'^       ^y\s>zi-J        CX-VjuJ      |i.i^J      iV-*"' *^'       '~^)v*^         "j^      Kj\      jt»^ 

^ÄJIj    ^_i^l    ^-*^'j   cij^Hj    d^Xllj    '-'«jL-Ä^j     'ij>\^J\^'    ''-'^lyjlj    iiuÜlj    "^iLJIj  *  lol.  fi-jr«. 

iy)l  j>l   j^j  -»^^llj  -'Jr'J  ^'-»-^''   v"^  -i^^.   Jl»-^^   ^>(o   ^j^  jliJl   ^y-  •ül   o^^^ 

I.  Man.  \.Ok-.  —  2.  Man.     „.LL.  —  3.  Man.  ,  fi^-Jj.  —  V  Man.      ^J-^iS'.  —  5.  Man. 

.,U,.  —  6.  Man.   '-ojJj.  —  7.  Man.  ^^-..'j   Jo.  —  8.  Man.   ^jy^tg^.  —  9.  Man.  ,_^^. 

—  10.   Man   *.->.jiy;   V.l^'    dans   Nowai'ri   (man.   arabe    1578,   fol.  61    r").    —    11.    Man. 

jJLvJ' :  Ai~J'  dans  Nowairi,  ibid.,  fol.  6.3  v";  üa^J'  ibid.,  fol.  64  r°.  —  12.  Man.  ^'j^" ; 

jLir!  dans  Nowairi,  fol.  64  r".  —  13.  Man.  >wjL~=^. 


al-Ivourain,  Salitlui,  .Marakiyya,  llalba.  Les  villcs  qui  etaient  divisees  par 
inoitie  entre  lui  et  le.s  rois  des  Francs  etaient  al-Markab,  Banias  et  Antarsous. 
U  recupera  sur  li'  priiice  de  Sis,  üarbsak,  Darkoush',  Tall-Maiinas -,  Kafar- 
(louhbin ',  Ha  l)an*  et  al-Marzaban. 

Les  pays  musulmans  qui  furcnt  en  sa  possession  etaient  Damas,  Ba'lbek, 
'Adjloun,  Bosra,  Sarkhad,  as-Salt,  Homs,  Tadmor,  Rahba,  Zalmounita  (.')'% 
Tall  Bashir,  Sihyaoun,  Balatonos,  Barzouyya",  la  citadelle  d'al-Kalif, 
Radmous,  al-Mai'naka',  al-'Oullaika,  al-Kh\vahi,  ar-Rousafa,  Masyab%  al- 
Karak,  ash-Shaubak,  Jerusalem,  la  sainte.  La  contree  qui  entra  en  sa  pos- 
session, apres  avoir  appartenu  aux  Tatars,  dans  le  nord,  fut  la  partie  septeu- 
trioiiale  de  la  proviuce  d'Alep,  Shaizar  etal-Bira. 

En  Nubie,  il  possedait  File  de  Bilak",  et  les  villes  de  cette  contree,  Lalia-  •  rui.r,2 1° 

1.  Forteresse  voisine  d'Antioche,  qui  faisait  partie  du  territoire  appele  'Awasim 
par  les  Musulmans  (Yakout,  W,  569].  —  2.  Forteresse  proche  de  Ma'arrat  al-No'man 
(Yakout,  II,  871).   —  3.    Forteresse   dans   les  environs   d'Antioche  (Yakout,   IV,   288). 

—  4.   Ville  sur  les  frontieres  de  l'Islam,   entre  Alep  et  Soumaisat  (Yakout,  II,  791). 

—  5.  Le  nom  de  cette  localite  est  douteux.  —  6.  Forteresse  dans  le  voisinage  des 
rives  de  la  Mediterranee,  sur  le  sommet  d'une  montagne,  que  Nowairi  (man.  arabe  l.j78, 
loliü  61  r")  nomme  Bourzaya.  —  7.  Al-Mainaka  dans  Nowairi  [ibid.,  lolio  63  v°);  al- 
Manaika,  ou  plutöt  al-Mounaika,  au  l'ölio  64  recto;  on  serait  assez  lente  de  lire  iiwJ'  al- 
Mounifa  «  le  pic  le  plus  eleve  d'une  chaine  de  montagnes  ».  —  8.  Forteresse  ismailiennc 
(Yakout,  IV,  556);  Masyab,  ou  Masyaf,  'Oullaika,  Rousafa,  que  Nowairi  nomme  Kasafa, 
al-Kahf.  al-Mounaika,  ou  al-Mainaka,  Kadmous,  Khwabi,  etaient  les  forteresses  ismai- 
liennes  (Nowairi,  man.  arabe  1578,  folio  62  v").  —  9.  Bilak  est  citee  par  Yakout  (I,  710) 
et  par  la  continualion  de  V Histoire  des  Patriarchen  d'Ale.randrie  man.  arabe  307, 
fol.  104  V). 


446  MOUFAZZAL  IBN  ABIL-FAZAIL.  [282] 

\y>j:>j  IjAJbj   c-^:t)   (3^'i    ^^    u^J^i  <S^X^i  "■*— ^5   ^"^^   Cx"   ^  ^^     *^-^  i'4>?" 

jjjlj     4l,il     1,^3    ^^jJjJl     i>(=      i>lJl     ÜÄAJ  '^^il^jj     ^J^      *_Jl.      »_5_^3        »-^-^^     (vis^J     \/i}^J 

iii^UI   *£  1^1  ^U  L^^   j^l  l^j    LÜj   jaJI    i^U-   ^»>^_>=-    ^^j  _^^  ftr^b   '^03 
^jjjl   Jli  ®^  ^ä:f-'^3    ^^  r^^3   -»"^    f^'    ö^    ^-^     'J^-J   '*^-^'   ^^  J^ 

1.   Man.  ^jf'ii.  —  2.  Man.  i^U.  —  3.  Man.  ^r->,->-  —  4.  -wX^'-  —5.  Man.  ^^^. 
—  6.  Man.  ,^yl.  —  7.  Man.  illo.  —  8.  Lire  (j^j'j  O— ..  —  9.  Lire  iy^  f^-^. 


sia',  Diyoudi,  le  district  d'al-Ma,  al-Finak,  Damhit,  Hindou,  Darbin,  al- 
Haria,  le  district  d'al-Barik,  qui  est  connu  sous  le  nom  des  sept  villages, 
et  Yahadi;  ces  contrees  forment  le  pays  d'al-'Ali;  il  s'y  trouve  les  villes 
d'Adama,ad-Dou,  Ibrim-,  Dandal,  Boukharas,  Sama,  et  l'ile  de  Mikaiil;  on 
y  trouve,  au  nomhre  des  pays  (qui  forment  la  Nubie),  les  Cataractes,  Ankar, 
le  district  de  Bakr,  Dongola,  le  district  d'Ashou,  qui  est  compose  d'iles 
dans  lesquelles  fleurissent  des  cites. 

Quand  le  sultan  eut  conquis  ce  pays,  il  gratifia  le  fils  de  Foncle  (de  David) 
de  ce  qu'il  lui  avait  pris,  apres  Tavoir  partage  par  inoitie  avec  lui,  comme 
cela  a  ete  raconte  plus  baut.  Par  la  conquete  de  tous  ces  pays,  il  depassc 
de  beaucoup  tous  les  rois  qui  regnerent  avaut  lui;  il  possedail,  taut  en 
Egypte  qu'cn  Syrie,  quarante-six  places  fortes. 

L'historicn  a  dit  :  La  duree  de  sa  souverainete  l'ut  de  dix-sept  anuees  et 
quatre-vingt-douze  jours,  car  il  s'assit  sur  le  tröne,  le  dix-septieme  jour  du 
mois  de  Zilka'da  de  l'annee  658,  et  sa  mort  survint  le  vingt-huitiöme  jour  du 
mois  de  Moharram  de  l'annee  676.  C'etait  uu  princc  vaillant,  d'une  bravoure 
ü  toute  epreuvc,  qui  se  portait  toujours  au  premier  rang,  uu  veritable  beros; 
mais  il  fut  uu  tyran,  qui  ne  laissait  aucuu  rcpit  ä  ses  sujcts,  qui  oppriuiait  les 
peuples;    il  avait  une   passion   inassouvissablc  pour  Targenl,  et  il   commil 

1.  Yakout  ne  cite  pas  cette  localite;  la  plupart  de  ces  noms  sonl  douteux,  et  il 
est  impossible  de  les  lire  d"une  fagon  cerlainc,  par  suite  de  l'absence  de  points  diacri- 
liques.  —  2.    >j>}  dans  le  man.  arnbe  ."lO?,  fol.  06  r". 


[283J  IIISTOIHK  DES  SULTANS  MAMLOUKS.  447 

^    Jlj^>U     LIä,     \JCs>-    V_^^     l»^v-s-    L.Uj.     UIaI.    ^IL     \i.\^    jl^3    iJLl-j 

^iIaT  •^Ül  K-^j  \>  ^ij  IjJ  ^y  '  jl  ^\  ^jUJI  «ciLj  'l^^j  L*j:ii.  ^^  ^j^  *  lui.  o:;  ■ 

<[......:.<1   üt^s    *ji  ®jJjVl  'C_3^_  «ojIkJI    j^*    'j^^-juJIj   »;LJI    ytj  *_Jli-  |_j.l    ^j.i 

1.   Man.  '>^^>^.    —  2.   On   attendrait  plutöt  ^.La^"    ^.i'y  *-^-^3'   ^-  —  3.    Lire 
O/Uu.  —  4.  Lire     ,»«.— JL    aji-J'.  —  ö.  Lire  ijL=    «-— '     ^j«— ^,     J'hs»  j-^. 


toutes  Ics  violenccs,  touU's  Ics  cxactions  contre  ses  sujets  et  les  fonclion- 
naires  de  radmiiiistration,  particulierement  contre  les  gens  de  Üamas. 

En  effet,  il  execrait  les  habitants  de  cette  ville,  lesquels  le  lui  rendaient 
integralenienf ;  par  deux  fois,  11  coiKjut  le  projet  d'en  chasser  sa  population, 
et  de  rincendier;  mais  les  dcslins  voulurenl,  qu'il  ne  put  realiser  ses   des- *foi.(;2  v 
seins,  si  bien  qu'il  mourut  dans  cette  ville,  et  qu'il  y  füt  iiihume.  Que  la 
misericorde  d'Allah  soit  sur  lui,  et  louange  ä  Allah,  l'Unique. 

Quant  ä  ce  que  racontent  les  histoires  des  Clirctiens  au  sujet  des  evene- 
ments  qui  leur  arriverent  pendant  son  regne,  il  advint  aux  Chretieus  jaco- 
bites  un  patriarche,  nomme  Younis  ibn  Wali  ad-Daula  Abi  Sa'id,  qui  etait 
le  fils  de  la  soeur  du  patriarche  Younis  ibn  Abi  Ghalib;  ce  personnage  fut 
le  soixante-dix-septieme  patriarche. 

Premier  patriarcat  de  Younis  ibn  ^^'ali  ad-Üaula.  II  fut  reconnu  comme 
archipretre,  ä  l'eglise  de  la  Mo'allaka,  ä  Misr',  le  diraanche,  sixieme  jour  du 
mois  de  Touba  de  l'annee  978  de  Diocletien,  date  qui  correspond  au  huitieme 
jour  de  Safar  de  l'annee  660  de  l'hegire,  et  il  fut  conlirme  dans  la  dignite 
palriarcale  ä  Alexandrie",  dans  l'eglise   d'Absoutir,  le  dimanche,  treizieme 

1.  La  Mo'allaka,  d'apres  le  Khitat  (man.  arabe  1732,  fol.  435  r°),  elait  situee  dans 
la  ruc  du  Kasr  al-sham'  A*iu)l  y^;  eile  etait  pläcee  sous  le  vocable  de  la  Vierge 
Marie;  eile  etait  uiie  oglise  tres  celebre  chez  les  Chretiens  du  Caire;  Tauleur  de  la  con- 
linuation  de  rhistoire  des  Patriarches  d'Alexandrie  (man.  arabe  306,  fol.  33  v°)  la 
nomme  «  l'eglise  de  la  Vierge,  ä  la  Mo'allaka,  au  Kasr  al-djam',  ä  Misr,  appartenant  aux 
Coptes  »  :  kJii)  j-A>j  AAS-'!  y^_  iil»Jij  5.J-JI  'L^.  Saka'i,  man.  arabe  20ül,  fol.  11  r°, 
dit  que  la  Mo'allaka  etait  l'eglise  cathedrale  du  Patriarche  des  Coptes,  au  Caire  :  i-~-^ 
'^'    .^L  k-i"  ^,U:u."  ^<%lij  ^-^1  J"^^-  ^^■^^-  —  -•  Qui  etait  le  siege  du  Patriarcat. 


448  MOUFAZZAL  IBN  ABIL-FAZAIL.  [284] 

(iUö  -Cjis  Clc  jU)i   oVl  ^-.»i-    jjjj   ^"Vl   Iäa  'cLL.Is   ^r-=s-»j    aJLUJI   <~jx.  Lä-J 

1.  Lire  plutot  ijU;^-;^    .^^^^  a^—  »i-^o  ^'  rr"^^'- 


jour  du  mois  de  Touba,  et  au  couvent  d'Abou  Makar,  le  dimanche,  vingt  de 
ce  meme  mois.  II  se  rendit  ä  Misr,  (>t  il  ofTicia  en  qualile  de  patriarche  dans 
l'eglisc  de  la  Mo'allaka,  r.n  cette  ville,  le  dimanche,  quatrieme  jour  d'Amshir 
de  cette  annee. 

Avant  que  Younis  ihn  Wali  ad-Daula  n'eiit  ete  installe  sur  le  tröne 
patriarcal,  comme  cela  vient  d'etre  mentionne,  Gabriel,  fils  de  la  soeur  de 
l'eveque  de  Tanbadi',  avait  ete  reconnu  comme  archipretre  ä  l'eglise  de  la 
Mo'allaka,  ä  Misr";  mais  Younis  declara  que  sa  nomination  n'etait  pas  va- 

1.  5  j^  Tanbadza  dans  Yakout  (III,  550),  village  dependant  de  Bahnasa,  dans  le  Sa  id ; 

^.v^'Js  dans  la  continualion  de  Thistoire  des  Patriarches  d'Alexandrie  (man.  arabe  306, 

fol.  33  r°).  —  2.  Ce  qui  etait  la  premiere  phase  de  l'accession  au  Patriarcat;  en  realite, 

d'apres  la  continualion  de  Thistoire  des  Patriarches  d'Alexandrie  (man.  arabe  306,  fol. 

33  r"),  apres  la  mort  du  patriarche  Athanase,  il  se  produisit  un  schismc  chez  las  Chre- 

tiens  d'Egypte:  les  chefs  de  la  commuiiaute  Ä^l,'  =  apy/ov  de  Misr  choisirent  comme 

candidat  Younis  ihn  Abi  Said  al-Sakri;  ceux  du  Caire,  Gabriel,  fils  de  la  sceur  de  leve- 

que  Anba  Boutros,  de  Tanbadi;  les  deux  partis  deciderent  de  s'en  remettre  au  sort  l^jS 

LLC»,  qui  designa  Gabriel,  lequel  fut  intronise  comme  -fiYOuairivo«,  ^jajU^iji  n^jjü,  et  fut  le 

soixanle-dix-septieme  patriarche.  Younis  et  les  gens  de  son  parli  le  combaltirent,  et  le 

firent  deslituer;  Younis  fut  intronise,  le  sixieme  jour  du  mois  de  Touba  de  l'annee  978 

des  Martyrs,  juste  un  mois  apres  la  mort  du  patriarche  Athanase.  II  exerga  le  Patriarcat 

durant  six  ans  et  six  mois,  puis  il  fut  destitue,  et  Gabriel  fut  nomme  en  sa  place,  qu'il 

occupa,  du  28  Paopi  985,  jusqu'a  sa  mort,  qui  survint  en  Touba  987,  apres  avoir  siege  sur 

le  tröne  du  Patriarcat,  durant  deux  annees  et  douze  jours.'Sous  son  regne,  les  autorites 

egyptiennes  imposerent  aux  Coptes  des  obligations  vexatoires,  en  meme  temps  qu'aux 

Juifs,  d'ailleurs;  on  les  obligea  a  teindre  retoHe  de  leurs  turbans  en  bleu,  et  ä  monter  des 

änes,  ä  la  place  de  chevaux.  On  ferma  les  eglises  a  Misr  ol  au  Caire  d'abord.  puis  dans 

les  autres  provinces  de  l'Egypte,  ä  l'exception  des  couveuts  et  des  eglises  d'Alexandrie, 

ainsi  que  de  quelques  autres  dislricls.  i.'empereur  de  Constanlinoplc  envoya  unc  anilias- 

sade  au  sultan  du(>aire,  pour  inqjlorcr  sa  pilie  en  faveur  desCojjtes,  et  on  rouvrit  Teglise 

de  la  Vierge,  ä  la  Mo'allaka,  au  Kasr  al-Djam',  ä  Misr,  puis  l'eglise  de  Michel.  Younis 

ibn  Abi  Sa'id  fut  proclame  patriarche,  ä  la.mort  de  Gabriel,  en  987,  et  il  exer?a  cette 

dignilc  pendant  vingt-deux  ans  et  sepl  jours:  puis  il  mourul  en  1000.  II  eul  pour  succes- 


[285]  H1ST01III-:  DES  SULTANS  MAMLOUKS.  449 


i  r 


1.  -Man.  jL'v«-".   —  2.  lAve  joUoi™J'«     .^JW«    ,  -«*i.    Ä-U-    i^li    ,  ,■■    ^J'~''.   —  .'i.   Lire 
■i^^    .^--w.  jt-w,  jJ_.   jfj^c^i    .^-  ,.o  ,-ijJi.  ^  wili^'J  ,  ii'»oj|.  —  4.  Lire  ..►-^i—s     ■■  .-'j  i^— 


lable,  et  il  vorsa  einq  niille  dinars,  en  especes  sonnantes  (aux  autorites  mu- 
sulmanes,  pour  leur  faire  agreer  sathese);  immediatement,  le  sahib  Baha  ad- 
Diii  ibii  Haiuia  destitua  GabrieL  Ensuite  (Younis  ayant  ete  destitue),  ce  memc 
saliib  Baha  ad-Din  ibn  Hanna  fit  venir  ledit  Gabriel  du  couvent  d'al-'Ouzaba, 
et  il  l'envoya  ä  Alexandrie  (eii  qualite  de  patriarche).  Gabriel  y  arriva,  le 
dimanche,  troisieme  jour  du  niois  de  Paopi  de  l'annee  985  de  Diocletien, 
date  qui  correspond  au  vingt  et  unieme  jour  du  mois  de  Moharram  de  lanaee 
6G7  de  l'hegire. 

Sous  le  patriarcat  d'Anba  Younis,  on  imposa  aux  Ghretiens  un  impöt 
extraordinaire  de  cinq  cent  mille  dinars,  qu'ils  durent  verser  en  especes,  et 
cela  au  mois  de  Ramadhan  de  l'annee  663  de  l'hegire. 

Deuxieme  patriarcat  de  Younis  ibn  Wali  ad-Daula.  Ensuite,  Anba  Younis 
fut  rappele  ii  la  dignite  de  sa  charge.  Ce  fut  le  sahib  Baha  ad-Din  ibn  Hanna,  ♦  foi.  enr 
dont  il  a  deja  ete   question,  qui  lui  rendit  le   Patriarcat.   Younis  ibn  \\"ali 
ad-Daula  se  rendit  ä  l'eglise  de  la  Sainte  Vierge,  ä  la  Mo  allaka,  ä  Misr,  le 
dimanche,  treizieme  jour  du   mois  de  Hathor  de  l'annee  987  des  Martyrs, 

seur  Theo  Jose,  qui  fut  le  soixante-dix-neuvieme  patriarche,  et  fut  nomme  le  10  Abib 
1009;  il  mourut  en  1016,  le  5  Touba,  apres  un  regne  de  six  ans  et  denii ;  on  le  nommait 
«  fds  de  Franque  »  i~?^''  ^.f>\  vraisemblablement  parce  que  son  pere  avait  epouse  uns 
Chretienne  d'Occident.  Les  deux  patriarches  qui  succedörent  ä  Theodose,  le  quatre- 
vingtieme  et  le  quatre-vingt-unieme,  porterent  tous  les  deux  le  nom  de  Younos;  Tun 
iut  nomme,  le  1"  Tot  1017;  le  second,  Younos  al-Nakkadi,  le  1"  Paopi  1036.  Le  couvent 
d'al-'Ouzaba,  d"apres  le  Khitat  (man.  1732,  fol.  428  r"i,  se  trouvait  ä  un  jour  de  distance 
de  la  mer  de  Ivoulzoum,  la  mer  Rouge,  et  ü  fallait  marcher  trois  jours  dans  la  monta- 
gne  qui  se  trouve  dans  Test  de  l'Egypte  pour  y  parvenir.  Gabriel  s'etait  retire  dans 
ce  couvent,  apres  avoir  ete  destitue  de  ses  fonctions  par  l'autorite  egyptienne. 


o 


iJ 


450  MOUFAZZAL  IBN  ABIL-FAZAIL.  [28(ii 

J^i    i'UIL    C-    JjVl    i^^L»i>-  ^jJ:s.   J:J\^'  ^ii'^y^\    «IAj^U   'iu-Jj   >_iJI    ö-    J-ij-^^   CfzT-^i 

j^    jlS   OjlLJl     \^       Vju-JIj    />-«Ü'    _j-&3     i^X.^    i_l£Ll     ,_/_;i2)     ^i-1     \.^    ^^    -r ^ 
*4-ju.^_5    "CoUj    AoU    »_o    "C^    ^i^-"    J}'-j'~^i    ls"      -^=»-il    /»*>      f*^*-*^    Awi-ijc^ji    f ....'>v>    Ui«j 

yi      "yi    j  iL>->^\      0\fS-    ^-a:>-\^        r^V      ^        ^j^     i*'     "*■*"  »-^     (»AaT     L«       ^It     A^«.t       »-'y 

1.   Lire  aJUx__j     ■fr~'j    ^'~-'  •^~'  J^^'   z*-^-    -k'     .ijt^^'_;  ^Jli''.  —   2.   Lire      >M.--'-^i 

V aJ!_5   s— i'  i^_  s^Vrf  1^^  ^ wijJlj.  —  3.  Lire  i;—.  Jj"^!  ^_5jUä   ^»   wiUi  ^i^Jld)  ^äs!^'! 

jUj«-_j  f,ju«ij  ^^xJji.  —  4.  Lire  ,^jx«-~.'Ij  ►»'jj'.  —  5.  Lire  ,,►*  j  ^Aoülj  ^u.M 
iJU  /^*~jj  ,,^ji.v-.a  jUj'  i.L_  -  *x-f  S  —  6.  Lire  ^-^  ^k^s^'  .,^  jj-ijuu  ajijü  ,  i^j'a*j' 
joU;;«,^    ■rrr~'-  —  ^-  Man-  /  wj^jii^'.  —  8.  Man.  w»«J!;  lire  i^i*-'  J^r^y- 


qui  etait  le  vingt-trois  du  luois  de  llahi' preraier  de  Tannee  669  de  l'hegire. 

II  mourut  dans  les  dernieres  heures  du  luudi,  vingt-cinquieme  jour  du 
mois  de  Barmoudi  de  rannee  1009  des  Martyrs,  date  qui  correspond  au  trci- 
zierae  jour  de  Djouniada  prämier  de  l'auuee  692  de  riiegire,  et  il  Tut  iiihume 
dans  le  couvent  de  Nestorius,  en  dehors  de  Misr. 

Apres  lui,  Gabriel  le  Syrien,  connu  sous  le  nom  d'ar-Rasliid  P'aradj  Allah, 
fils  de  la  soeur  de  Pierre,  eveque  de  Tambadi,  s'assit  sur  le  tröiie  du  Patriar- 
cat.  II  fut  le  soixante-dix-huitieme  patriarcbo.  II  fut  solennellement  intro- 
nise  coninie  archipretre  dans  l'eglise  de  la  Mo'allaka,  ä  Misr,  le  dimanche, 
vingt-deuxieme  jour  du  mois  de  Ka'ihak  de  l'annee  978  de  Diocletien,  date 
qui  correspond  au  vingt-quatrieme  jour  de  Moharrani  de  l'annee  660  de 
l'hes'ire. 

o  ■ 

Ensuite  cette  nomination  fut  annulee,  et  Anba  Vounis  prit  sa  place 
comme  patriarche,  suivant  ce  qui  a  ete  explique  plus  haut.  Apres  ces  eve- 
nemenls,  Anba  Younis  fut  destitue  de  sa  dignite,  et  Ton  fit  venir  ce  Gabriel, 
dont  il  vicnl  d'etre  parle,  du  couvent  de  Saint-Antoine,  qui  se  trouve  dans 
le  desert  occidental '.  On  l'cnvoya  ä  Alexandrie,  et  il   se  rendit  dans  cette 

1.  Le  recit  des  interversions  du  Patriarcat  est  incomprchensible  dans  la  narration  de 
Moufazzal,  qiii  n'a  rien  compris  ä  cc  qu'il  ecrivait,  et  qui  a  tout  brouille;  la  successioii  do 
ces  evenements  sc  trouve  correctement  exposee  dans  la  note  de  la  page  448. 


Tfil.  f.:!  V" 


[287]  IIISTOIUK  DES  SULTANS  MAMLOUKS.  451 

iJL»::^  ö.  cJ=»t^'    'rir-^j  ^^^  J**'^'     »/r'^J  *• — *^  ^^  f*—"  ^  ^^   '-^^'  Aa-Vl 

«.Üsj    ^_y    ■^'^b    tij'-^^    («^    Jjr^^    L?  bAfrli.    ^^^  J    ■Cl    j»^^   U^    /yl    J^_-*J1    t^ 

■yjis.^  vl-'L"    "VÄsly    'Ia^Ü  '^  VJLJj    ^l--    ijL.     «_J'    C-    Jjlü:  jtS.   dJl."    -*o-Vi    /«_y_    ift-UjI 

iT    ^  *-'JJ    iAa-lj    ö.    SybUJL    Jli^^    («^'-^^'j    ®S^Ä(^Ü    'l3-~-'3    ^^'    ^L«.--     i^     JjVl     ^Jj 

1.    Lire  l"'-»    ;a.~jj     ■rr''-*^j   lT'*^*-    •'^   •^'~!      »^    ^^lx)l.    —  2.    fire   ^iLs^    j^j!»*)' 
iüL'^—«   ,.r~--    «— w  ic~.     f/»   >y3r*''     wJ    .^fijJi«.  —  i5.  Lire  _^^^\s:r\   ;  ^  ,   ^3-   —  ^'   Lire 

ijlj  V  .tJ/^j  ^J'ji".  —5.  Lire  JoL)  ^r»  c^lr^'  ^l^"-  ~  '^-  '^''''*^  c^'  Z*^  ^J'-i-M 
ajU  (»-«jj  .r:^-*-'_3  /*-:—  •'^  1*^'  —  7.  Lire  ;ä~j'  j^—  J/^  =~^i  ^'  ■t^r™*^^  ^J^^i 
JüL^;^     j^oiw«.  —  8.  Lire  -»Jij. 


ville,  en  qualite  de  patriarche,  ä  Teglisc  d'Absoutir,  le  dimanche,  troisieme 
jour  du  müis  de  Paopi  de  l'annee  985  (des  Martyrs),  date  qui  correspond 
au  vingt  et  un  de  Moharram  de  Taunee  667  de  Thegire. 

Les  eeremonies  de  son  introuisation  furent  completees  au  couvent  d'Abou 
^Lakar',  le  diniatiche,  dixieine  jour  du  mois  de  Paopi;  il  vint  ensuite  ä  l'eglise 
de  Saint-Micliel-,  qui  est  situee  ä  l'origine  du  Canal,  ä  Misr,  el  il  y  fut  solen- 
nellemeut  iustalle  en  qualite  de  patriarche,  le  samedi,  vingt-troisienie  jour 
du  Miois  de  Paopi;  c'etait  le  jour  anniversaire  de  sa  naissance,  et  il  entrait 
dans  sa  soixantienie  amiee  solaire. 

11  fut  intronise  ä  l'eglise  de  la  Mo'allaka,  ä  Misr,  le  dimanche,  vingt- »loi. es  v 
quatrieme  jour  du  mois  de  Paopi;  le  sahib  Baha  ad-Din  ihn  Hanna  le  des- 
titua  ensuite  de  sa  dignite,  parce  qu'il  n'avait  point  satisfait  ä  l'obligation 
qui  incombait  aux  Chretiens  d'acquitter  l'impöt  extraordinaire  qui  leur  avait 
ete  inflige,  et  il  rcndit  la  charge  patriarcale  ä  Younis.  Celui-ci  se  rendit  ä  la 
Mo  allaka,  le  dimanche,  treizieme  jour  de  Ilathor  de  l'anuee  987  des  Mar- 
tyrs, date  ä  laquelle  correspond  le  vingt-trois  de  Rabi'  premier  de  l'annee 
669  de  riiegire. 

Gabriel  resta  cache  au  Caire  pendant  une  annee  et  un  quart;  puis  il  sortit 
de   sa  retraite,  avec  l'agrement  dudit  sahib  Baha  ad-l)in,  et   il  s'en  alla 

1.  Saint  Macaire.  —  2.  Cette  öglise  est  citee  dans  la  continuation  de  l'histoire  des 
Palriarclies  d'Alexandrie,  man.  arabe  306,  foL  33  v°. 


w 


452  MOUFAZZAL  IBN  AßlL-FAZAlL.  [288] 

'IAj^'      •j.jc-Jj  "»oL    »-J   O-    ,_~oI   ^r-i-t    i_5-i^  ^"^'    >^3  r=-~'3  ^^   ,r"^    i^-'J^^ 

jUaJLJl      'j)!    jii-    O^     -CL^w     iV      '     ^r*^"     -V.« 'I     ».ÜAjJl     üJ^I     ci.'».to      V«       —«liL'i 

i^.»^     JDj     jljjVl)     Ajiül      di-Ul      ^-^     j;_L«i     J_,^     '^^Vl      ^r'^^"     ^^J     ^Lül     diUl 
j-^"^      jlS     <JI      Vi      Aas      A^jl^  ^*ir      |V      L>_^J      L> -a-      'y.-.«J=-     jlSj      Alw        "yiyLs.      J^y 

I3  ^1  x;'  -^jJ-Jl  Jls  ®>_;1^5J1  :s^^  "Vj  »„jLLsJI   «.« — !  ■Üc5>lJ!   »LiL«  xjLJl  ,_;^'  j' ^^ 


1.  Lire    JoU    ^j-^j    vT::^'    ^~^    ^t--^'     -k"  <-^    ^-'-^  ■     —   2.    Lire    jj^'-^'    iji 


a^V'  ' 


joU;:-i.j     ,.jt~_j  ^^Jl  JOw  is-^!  ^i     frf   ^j-ioJIj.  —  3.  Lire  w^',  par  suite  de  la 
confusion  habituelle  du  j\,  et  du  j-,. 


resider  ä  l'eglise  des  Armeniens,  Ä  az-Zahri',  pendaut  deux  annees,  et  ä 
Teglise  d'Abou  Markouri-,  ä  Misr,  pendant  uii  an.  II  raouriit  dans  l'apres- 
niidi  du  onzieme  jour  du  mois  de  Abib  de  l'annee  990  des  Martyrs,  date  qui 
correspond  au  vingt-luiit  Zilliidjdja  de  l'annee  672  de  l'hegire.  II  fut  inhume 
dans  l'eglise  d'Abuu  Markouri,  ä  Misr. 

Le  cinquieme  des  rois  des  Turks  fut  al-Malik  as-Sa'id  Nasir  ad-Din 
Mohammad  Berke-Khan,  fils  du  sultan  al-Malik  az-Zahir.  Quand  les  emirs 
furent  arrives  (au  Caire),  venaut  de  Damas,  al-Malik  as-Sa"id  alla  s'asseoir 
sur  Ic  tröne  dans  la  salle  de  parade.  U  avait  alors  vingt  ans;  c'etait  uu  beau 
jeune  Iiomme,  fort,  d'une  figure  agreable,  qui  ne  montrait  pas  souvent 
ses  dents,  car  il  etait  avare  de  ses  paroles,  ne  trouvant  pas  les  mots  pour 
s'exprimer,  ni  les  arguments  ä  invoquer;  il  ecoutait  ce  qu'on  lui  disait, 
mais  il  n'y  faisait  aucune  reponse. 

L'liistorien  a  dit  :  Ensuite,  on  revela  la  nouvelle  de  la  mort  du  sullan 
al-Malik  az-Zahir.  Les  emirs  penetrörent  (dans  la  salle  du  tröne),  ils  baise- 
rent  le  so!  devant  al-Malik  as-Sa'id,  et  renouvelerent  le  serment  de  fidelitc 
(qu'ils  lui  avaient  dejä  pre1e)\  ce  qui  fut  egalement  accompli  par  toute  Farmee. 

1.  Les  jardins  d'az-Zahri  se  trouvaieiil  au  sml  du  Caire;  ils  sont  cites,  en  iiu'me 
tenips  que  le  verger  de  Saif  al-Islam,  dans  le  Khilat  de  Makrizi  (man.  arabe  1731, 
fol.  298  r°);  il  est  parle  dans  ce  meme  ouvrage  (man.  1732,  foL  435  r°),  d'une  eglise 
des  Armeniens,  qui  est  Celle  oii  se  relira  Anba  Gabriel.  —  2.  Saint  Mercure.  — 3.  Du 
temps  de  Baibars,  qui  voulait  engager  ses  generaux  sur  le  nom  de  son  fils.  (A^la  lui 
reussit  peu,  comme  on  va  Ic  voir. 


28!)]  IIISIOIHi:  DES  sui/r.ws  MAMI.OI  KS.  /.53 

lj^I>.j  j^nJ\  aUl  ^^_  jo  ^jVI  Ulij  'T^VI  IjA^^^  ^li^l  ^^LUI  jlkUI  o_j^ 

^::_L.L>-j     ' \%^i    Jy^    wjlj^    ■>-'    c^^j^\^    <^    c^i^   a^L»J    o^.5Cti    j-x_JI    di..lJl> 
v_.äJJ1  Ää-li   ^ä~.   <■!    <w_>r  V3  oDIa  J  Iia&Uj  ^Äa   Ai-   «J  l^lsj  jU-j  ^Vl  <'%'' 

1.  Lire    .ijj--:   le  manuscrit  a  la  forme  L»J.  pour  ^.   ce  qui  est  unc   forme  tres 
viil"aire   do      , -w— ,  on  allendruit  nlutot    .\^.vJ"    (-V.      >.»    uW   b'jj. 


L'emir  Badr  ad-l)iii,  le    kliazindar,  sc  tenait   didjout  (ä   cöle   du   trüne),   el 
recevait  le  sermeut  des  officiers. 

Ouand  cette  ceremonie  eut  pris  fin,  (römir  Badr  ad-Diii)  pcmitra  daiis  •  fni.  r/i  r, 
l'appartement  interdit',  aupres  de  la  mere  d'al-Malik  as-Sa'id,  pour  lui 
presenter  ses  condoleances  de  la  mort  du  sultan,  et  pour  la  feliciter  de 
raveuement  d'al-Malik  as-Sa'id.  La  sultane  remercia  l'emir  de  la  fac^'on  dont 
il  avait  agi",  et  pria  Aliali  de  Ten  recorapenser;  eile  lui  sortit  un  hanap  plein 
de  sirop  et  de  citron,  et  le  conjura  d'en  boire,  comme  eile  venait  de  le  faire 
(avant  soii  arrivee),  lui  donnant  ainsi  ä  penser  quelle  avail  dejä  goüte  ä  ce 


nreuvage. 


L'emir  but  deux  gorgees,  pas  plus;  ä  la  troisieme,  devant  l'insistance 
(jui!  Ton  mettait  ä  le  faire  boire,  il  se  defia,  et  deposa  le  hanap;  mais 
il  etait  atteint  mortellement.  11  n-ntra  chez  lui,  daus  une  grande  prostration, 
et  il  lui  aniva  une  constipatioii  inviucible:  il  peusa  ([u'il  s'agissait  d'uue  crise 
d'enterite. 

Le  medecin  de  l'emir  se  nommait  'Imad  ad-Diii  ibn  an-Naboulousi;  on 
lui   envoya  trois   mille  dinars.   et   011   lui   fit   dire    :   «   Prends   cette   somnie, 

1.  As-sitara  u  le  rideau  »,  lilteralement,  derriere  lequel  vivent  les  femmes:  ce  mot 
n'a  pas,  et  ne  peut  avoir,  d'autre  sens  ici,  puisque  les  ceremonies  de  l'inhumation  de 
Baibars  avaient  eu  lieu  ä  Damas,  et  non  dans  la  Citadelle;  les  princesses  portaient  ä 
cette  epoque  le  titre  de  as-sitr  al-vafi'  le  «  volle  auguste  ».  —  2.  En  cachant  la  mort 
du  sultan,  en  prenant  le  commandement  de  l'armee  ä  Damas,  en  la  ramenant  au  Caire, 
el  en  faisant  reconnaitre  la  souverainete  de  Berke-Khan. 

PATU.   01t,   —  T.   XIV.  —   F.    3.  30 


454                                      MQUFAZZAL  IBN  ABIL-FAZAIl,.  [290| 

^i   jjj   <)   ^J>-J^    J>   ^y^i   Va)Ij   ^li-)   ®JljLi    cX-    ^y^    Lo    "^   k_Äo3j   «Cc  JiUj 

UÜ:>.j    i^j     ^^ilwli     ®X^Sl_x-j     A^IaIj     »UÜi     1 äUs^"     k_.A^!     ,V')--«i     i?-— *-^     ls''      r-"  (v'    '*-^ ' 

^.'„•1      'ri-*-''       Y—o-i    ^v-«  J  1    OaLJl    <V)Lj    j_^  jliL-lj    <lK,U^    iljtj/j     js—oja-    |_5    -U» )i  iJ-L».!) 

1.  Lire  A=..l.  —  2.  Lire  C^'^^iJ'. 


.lide-nous  ä  le  (aire  perir,  et  ne  lui  revelc  pas  qu'il  est  empoisonne.  » 
Le  medecin  prit  l'argent,  et  ue  fit  rien  de  ce  qu'il  l'allait  tenter  immediato- 
iiient  pour  sauver  son  maitre ;  il  lui  prescrivit  au  coutrairo  des  drog'ue.s  qui 
aggraverent  Teilet  du  poison,  si  bien  qu'il  mourut. 

L'emir  laissait  derriere  lui  sa  mere  et  deux  lilles,  car  il  ii'avait  point  de 
fils,  et  le  sultan  lierita  de  ses  biens.  Al-Malik  as-Sa'id  acheta  les  villages 
qui  coustituaieiit  la  propriete  particulierc  des  lilles  de  Teinir,  et  il  les 
constitua  en  biens  de  mainmorte,  dout  il  alfecta  les  revenus  ä  l'entretieu 
du  mausolee  de  son  pere.  Ensuite,  il  envoj-a  deux  emirs  ä  Damas,  pour 
rccevoir  le  serment  de  fidelite  de  la  Syric,  taut  de  la  population  civilo  que  de 
rarmec. 

Gela  se  fit  saus  aucuni;  dilliculte,  et  iout  le  monde,  tant  en  Egypte  qu'eu 
Syrie,  pnMa  le  serment  d'allegeance  au  sultan;  pcrsonne,  de  Dougola 
ä  l'Euphrate,  ne  rel'usa  le  serment  de  fidelite  a  al-Malik  as-Sa'id,  et 
Ton  fit  le  pröne  du  veudredi  ä  son  nom  dans  toutes  les  provinces  de  son 
empire.  L'emir  Shams  ad-Din  Aksonkor  al-Farikani  l'ut  nomine  vice-roi,  en 
heritage  du  khazindar. 

Le  veudredi',  le  sultan  fit  arröter  les  emirs  Sliams   ad-l)in  Sonkor  al- 

Ashkar  et  Badr  ad-Din  Baisari;  le  samcdi",  il  fit  arretor  al-Farikuni,  ainsi 

que  plusieurs  autres  emirs,   et  on  les  enqn'isonna  dans   la  Furteressc   ilc  la 

lui.  ü'i  V".  Monlagne.    I^e   sultan    noiuma   ä    la   cliarge   de    vice-roi,  Sonkor   al-Alli;   Ic 

dimanclie'',  dixieme  jour  de  cc  meme  mois,  il  lil   remcttre  eu  liberte  liaisari 


1.  21  Hahi'  l"  (NowaVri,  man.  arabo  1Ö7S,  l'ol.  !)ü  V).  —  2.  18  liabi'2'  Xowaiii,  man. 
arabe  137S,  fol.  9ü  v°).  --  3.  Le  samedi  2  Djouniada  1"'  (Xowairi,  man.  arabe  löVS,  rol. 
06  v"). 


1 


[291]  IIISTOIllK  DKS  SULTANS  MAMLOÜKS.  455 

Jl*    •aAo.JI    >J.lJ'    aU..   ß'::,   •-•) JIä:5^;    ^i     Ai.Ä«    J;_-01     jA,     «Uli-   ^b    ^i    O^mä)!     ^_y_ 

ji4j.-^JI    d.Ul    j_^3a1I    b^i-Vl    ^.   '^3    ^Oj'_j'^''    j^=^"^.    J/."^'    r^~^    "-""^    ^'-5   ^'^*^3 

j_j  tä'-'i,_    oUI  Cjl_^i-'Vi    j;«3    ji-«")^-    j;:>'l   j-^    J^^^   dÜJl3  ^i^  j._-»Jl  ^' 

Xs.      V-aJI     j  y'     ("^=.-3     Lfb^ol     ^^rf;/=fJ^     -^     j>Aä)     iS^^l       t^-Jwo    ^    JD3     JalJl     ,_LäJ|     rci— 
^J,\>-^     JLO    jit^-K^l     k^J»-'     A)'     XXSKJ>    tV-^'     ,)—*--'     jt— iJi    -^     (Jl    s-*-^    J/»    J^l    jw 

1.  Cette  forme  extremement  vulgaire  se  Irouve  sous  la  plumo  de  lous  les  liistoriens 
de    l'Kgypte;    il  faudrait     j--»  y^U.     —    2.    Lire     =—.    —    3.    Lire    U^j.    —    4.    Lire 


et  Sonkor  al-Ashkar:  le  vendredi',  il  fit  arreter  son  oncle  maternel,  Badr 
ad-l)in  Mohammad,  fils  de  Berkc-Rliau. 

[listoire  de  la  naissance  d'al-Malik  as-Sa'id.  L'liistoricn  a  dit  :  II  naquit 
ä  al-'Ouslish,  dans  la  baiilieue  du  Gaire,  la  bien  gardee,  au  mois  de  Safai- 
de  l'annee  658;  sa  mere  etait  la  fille  de  Hosam  ad-Din  Berke-Khau  al-Khwa- 
rizuii;  il  eut  comme  freres,  al-Malik  al-Mas'oud  Nadjm  ad-Din  Kliidr  et 
al-Malik  al-"Adil  Badr  ad-Diii  Soulamisli  ■,  saus  compter  sept  sceurs. 

Gelte  fneme  aunee,  le  septieme  jour  du  niois  de  Moharram,  mourut  le 
sliaikh  Kliidr  ihn  Abi  Bakr  ihn  Mousa  al-'Adouwi  al-Malirani,  ([ui  etait 
l'auuiunier''  du  sultan  al-Malik  az-Zahir;  il  mourut  daus  la  Gitadelle  de  la 
Monlague,  vingt  et  un  jours  avant  le  sultan,  et  il  l'ut  enterre  sur  la  pente 
du  niont  Mokattam.  Au  debut  de  sa  carriere,  il  avait  vecu  au  service  des 
grands  personnages  de  la  ville  de  Djazira';  il  eut  ainsi  pour  maitre 
Nour  ad-Din  'Ali ;  du  service  de  ce  personnage,  il  passa  ä  celui  du  sliaikh 
Shams  ad-Din  Mohammad,  lils  de  la  soeur  du  shaikh  Kamal  ad-Din  al-Dja- 
ziri,  le  poete. 

1.  14  DjoumaJa  second  (Nowairi,  man.  arabe  1578,  foL  96  v°).  L'omission  de  ces 
dates,  dans  la  narration  de  Moufazzal  est  etrange.  —  2.  La  graphie  persane  de  ce  nom 
est  ^S^y^  —  3.  Si  tant  est  que  Ion  puisse  employer  ce  terme  en  parlant  d'un  prince 
musulman;  les  fonclions  de  ce  shaikh  etaient  Celles  dun  directeur  de  conscience. 
—  4.  La  ville  de  Djazirat  ihn  'Omar,  comrae  on  le  voit  assez  par  ce  qui  est  dit  plus 
loin. 


450  MOUFAZZAL  IßN  ABIL-FAZAIL.  |292] 

_<i_i    Ajj    ii    ^   ^«jJl     ^fir^'    i_.=-l^    jvÜilJI       k_3-L.s     j»S-Ä,*j|     /»"-^l       r— ^J     ®  i^LiJ' 

■L-äC     «iai:      l«.<i— VfS     JJ-^I    '^-'1>?"    ir""     -^— ''     -*^     ^'     ^^     ijjtli?!     (»,il     J'    JsA^    ^iiJi       J^ 

«.«Jjs-l     AJI     Ks-     JLöJ     ©Ajjlj     ^    ÜjUaj     i_J^-«J'     J--Ä)     L»_J^    iiAx     iXLc-     ".Jk^lj     ^^^.oJl      V-^' 
(Jim M     nji,     aJIjj»!       "j^     ^r*^     [<        iviUa'j     ^     0^^      ""     ^3 ^'-"'3     /r^L^l       '^    "U-U-ÄD 

1.  Lire  .„-si^LJt.  —  2.  Lire     ,1;:^.'.   —  3.  Lire  ^,L=k.  —  4.  Lire  •",'j^-  —  5.  Lire 


dt 


Ce  Shams  ad-Din,  qui  etait  uii  tres  grand  personnage,  etait  le  seigneiu- 
de  la  ville  de  al-Djazirat  al-'Omariyya.  II  confia  ä  Rhidr  la  fonction  de  traiis- 
porter  les  ordures  des  palais  du  sullaii»  et  de  la  forteressc,  moyennant  des 
ö'affes  et  uii  traitement  fixes;  Khidr  avait  avec  liii  deux  betes  de  somme:  il 
resta  dans  cet  emploi  durant  un  certain  temps ;  puis,  l'on  decouvrit  quil 
avait  seduit  l'une  des  filles  de  Service  des  palais.  On  decida  de  le  faire  eunuque ; 
mais  il  s'enfuit  ä  Alep,  oü  il  prit  du  service  cliez  Hin  Karatai',  eliez  lequel 
il  remplit  les  fonctious  d'intendant,  durant  un  certain  temps. 

Ensuite,   il  forniqua  egalement  avec  l'une  de  ses  femmes,   qui,  dit-on, 

fut  enceinte  de  lui.  II  se  sauva  de  nouveau,  d'Alep  ä  Damas,  oü  il  chercha  un 

icii.  r,.-,  I".  asile  aupres  de    Temlr   Ziya  ad-Din   al-Kaimari ;   il    resta  cliez   lui  pendant 

quelque  temps,  habitant  dans  la  montagne  d'al-Mizza-,  dans  une  grotte,  oü 

il  s'etait  organise  un  ermitage. 

On  a  raconte,  au  sujet  de  ce  personnage,  qu'il  roucontra  plusicurs  devots', 
lesquels  lui  devoilerent  ce  qui  adviendrait  de  lui,  et  qui  lui  revelerent  la 
plupart  des  relations  qu'il  aurait  avecle  sultan  al-Malik  az-Zahir.  II  se  Irouva 
qu'un  jour,  b;  sultan  al-Maiik  az-Zaliir''  niouta  sur  le  summet  de  la  Mizza. 
en  se  promenant;  il  poussa  jusqu'ä  la  caverne  dans  laquelle  se  trouvait  le 
sliaikli  Kliidr,  qui  le  vit,  le  salua,  le  felicita  du  l'ail  (pfil  scrait  roi  un  jour. 

1.  Karatai  est  an  nom  connu  dans  ronomastique  mongole;  il  signifie  «  envieux. 
jalüiix  »;  c'est  un  derive  de  khara  «  pupille  de  rceil,  («il  »,  puis  «  noir  »,  par  le  suffixe 
adjeclival-/(7/;  khnra-la-khou  signifie  ä  la  fois  «  deveiiir  noir  ■>  et  «  porler  envie  ». 
priiiiilivciiient  «  lorgner  sur  (|uelqu(;  chose  ».  —  2.  Al-Mizza.  dit  Yakoul  (IV,  522),  qui 
croil  ce  nom  etrangcr  a  l'arabe,  est  un  gros  village,  au  milieu  des  jardins  i|ui  entourenl 
Damas,  ä  un  denii  l'arsakli  de  cetle  ville.  —  3.  Des  Sonfis  i|ui  ont  la  prelention  d'arriver 
au  devoilement  des  evenements  fulurs  par  Icurs  ausferites.  —  4.  Qui  n'etail  alors 
qu'emii-,  a  Damas. 


I 


[293]  IIISI()li;i:  DKS  SI'LTANS  MAMI.OUKS.  'i.")? 

"   jLi  ^->.  5>JI  ^J^  Jl  L.^.   -^  y^ÜJl   ^^*  JÜ:^^^   jl  J^'^J  ^^^  ^i^'' 


(^ 


^,.  jL  cL<il  Ji  '<-y  V  ^^'  t^^  ^^  ^^^  ^^^*^  ^^-^  '^'^^■5  ^  ^"^ 

i-UiÜ     i^^^     |_j;l     ^'     XS.     ijli.     j     «LUl     AJI     V^l»     ^r-ai-     j^^r^'     (>■     cS-"^'     jr"^^^ 

1.  II  faudrait  Ju^.=vy  I;^.  ou  i.:^j.~"  ij^.  —  2.    Lire     ^   J,  ^^^.  Jj;    le  manuscrit 


porte   ■>  y^   ►U.    -   3.  Lire  ^-.VxX). 


cn  lui  annon^ant  l'epoque  ä  laquelle  la  dignite  souveraine  lui  serait  devolue. 

Ouand  le  pouvoir  imperial  l'ut  confere  au  sultan  al-Malik  az-Zahir,  le 
sliaikh  Khidr  avait  seduit  l'esprit  de  l'emir  Saif  ad-Din  Kouslitemour '  al- 
Adjami,  Tun  des  grands  emirs  bahris,  qui  avaient  ete  les  mamlouks  d'al- 
Malik  as-Salih  Nadjm  ad-Din  Ayyoub ' ;  il  lui  avait  appris,  au  sujet  du 
sultan  al-Malik  az-Zahir,  avant  son  accession  au  tröne,  tout  ce  qui  lui 
arriverait.  Quand  al-Malik  az-Zahir  fut  devenu  sultan,  Koushtemour  al- 
'Adjami  lui  dit  :  a  J'ai  chez  moi  un  fakir,  adonne  aux  actes  de  devotion,  qui 
m'a  appris  sur  ton  compte  teile  et  teile  chose.  » 

Le  sultan  se  souvint  de  lui,  et,  quand  il  vint  camper  ä  at-Tour,  lors 
de  sa  marche  sur  al-Karak,  il  demanda  ä  Koushtemour  al-'Adjami  des  nou- 
velles  du  sha'ikh  Khidr.  L'emir  apprit  ä  al-Malik  az-Zahir  que  le  shaikh  s'etait 
retire  loin  du  commerce  des  hommes,  dans  unc  caverne,  pres  du  tombeau 
d'Abou  Horaira.  Le  sultan  se  mit  en  route  pour  l'aller  voir,  et,  quand  il  l'eut 
trouve,  il  lui  rappela  qu'il  s'etait  rencontre  avec  lui  sur  le  sommet  de  la 
montagne  d'al-Mizza.  II  lui  ordonna  de  venir  vivre  dans  son  intimite,  et  le 
sha'ikh  lui  apprit  tous  les  evenements  de  sa  vie,  avant  qu'ils  ne  se 
produisent. 

Jamals  le  shaikh  Khidr  ne  se  trompa  dans  ses  predictions;  c'est  ainsi 

1.  «  L'oiseau  de  fcr  ».  en  ouighour.  —  2.  Cet  emir  Saif  ad-Din  Koushti^mour  etait, 
par  consequent.  camarade  de  Baibars. 


lol  ü: 


458  MOUFAZZAL  IBN  ABIL-FAZAIL.  [2!)'.l 

jl^   UJ   dUi    LV^   J.J  <ll_j>l   ^^   j   i_J   Js,   JUl   ^1^3  ^lül   Jit  ^«   ^i 

^   ,S«S}j  ilits  ^»-JCIj  ^^L:fl>   d^<3l   J'\   <=-y5  '«iJU'^J   .j-^  -^-^1   J'.   'irf-  ^^   j 
^^llL  ijb  <J  2l  jlkUl  jl  J^  ^\^_  ^\^\  <Ü\i  ^If-»-^-  ^b  ^>^^1  C»^  ^'^  'L^^  ^ 

« 

1.  Lire  j.-.^  JsAÜ.  —  2.  IJre     ^.  —  3.  Lire  '  K^l.  —  4.  Lire  ^c^- 


que,   pour  toiites  les   citadelles,  il   aniionga  ä  al-Malik  az-Zahir  lepoque  ä 
laquelle  il  s'en  einparerait,  et  jamais  il  ne  sc  trouva  en  defaut.  Ces  predic- 
tions  stupeüaient  completement  rintellect   du  siiltan,  et  le  sha'ikh  finit  par 
prcndre  un  ascendant  considerable  sur  son  esprit,  danstoutes  les  occurrences. 
Parmi  celles-ci,  il  arriva  que,  lorsque  le  sultan  revint  de  üamas,  il  dcmanda 
conseil  au  shaikh  sur  la  question  de  savoir  s'il  lui  convenait  de  se  rendre  a 
al-Karak. 
Moi,i;5v°.        Le  shaikh  ne  le  lui  conseilla  point,  et  il  lui  dit  :  «  G'est  lä  une  alTaire 
qui  ne  te   reussira  point;   aussi,   retDurne    plutöt   eu   Egypte.    »   Le  sultan 
n'ecouta  pas  ce  discours,  et  il  partit  pour  al-Karak;  en  chemin,  son  cheval 
fit    panache,  s'abattit  sur   lui,  et   il  se   brisa  la  cuisse.   Enfin,    il  arriva   au 
sultan  avec  ce  shaikh  des  choses  surprenantes,  soit  qu'il  ait  ete  reellenicnt 
instruit  de  l'avenir,  soit  qu'il  n'y  ait   mi  \ä  que   des   coi'ncidences,  et  AUali 
connait   la    verite  sur   ee    point,   si    liieii    ([uc   le    sultan    lui   construisit  un 
ermitage  en  dehors  du  Caire,  sur  le  canal,  et  qu'il  lui  constitua  cn  bien  (h; 
mainmorte  les  revenus    d'irnmenscs  proprietes  foncieres,  doul  il    porcevait 
chaque  annee  plus  de  vingt  inille  dirhams. 

Il  lui  construisit  egaleraent  un  monastörc  ä  Jerusalem,  un  autre  ;\  üanias, 
un  autre  ä  Balbek,  un  autre  ä  Ilamali,  un  autre  a  Honis,  dans  chacun 
di'squels  vivaient  des  i'akirs',  et  chacMin  de  ces  monasteres  possedail  des 
immeubles  de  mainmoi-le  que  le  sultan  leur  avail  concedcs.  Le  shaikli 
avait  des  superieurs  dans  tous  ces  inoiiasteres,  pour  les  rögir  en  son  uoni ; 
durant  le  regne  d'al-Malik  az-Zahir,   il  disposa   de  tout,   suivant   son   bon 

1.  Des  rcligieux  qui.  suivani  la  coiitume  des  Soiifis,  se  livraienL  ä  des  praliqucs  sure- 
rof>;atoircs. 


[295J  IIISTOIHK  DES  SULTANS  MAMLOUKS.  /,5!» 

ytiku  i<i^  ^^  j  ^j^__  ji^j  ^ijij  ^  kS  -j^jVi  ^3  ''l>)i  lyi  .v> 

j_^i]|    L_J^   J-^-*^    (■-*-*   ^'    p"*   ®<Jlt    (^^^.   "^!^   f»^^,    j^   '^'    >-^~^    -V-5    -»^    ^ 

>-^*j  ^j*-^''  -*~^   ^*t^   «^^'j  •^^»Jl^   ^^'  ^^^  ^-*^^  f-^3  ^jI=.lJ1  Ij.  ^'l:,3 

py.-'J^P    ^     L-_^     OD     cJ^D     i— O    'U''jAl,OVl     /«AAj      ''«Ü     ijij      ly^J     !s-U.     L__^" 

Jy^yi     (J*^'     >l;l-~Li«     j^xlaaij     J^A_ji.JI     j^.*j>uj     ^li^M     jjjjai,      Üa^,^!     i3'-r^^ 

1.  Celle  forme  esl  vulgaire;  on  altendrail  ^ßi.  —  2.  Lire  ^,.  —  3.  *-~iJ  serail  plus 
correcl.  —  'i.  11  faudrait  iS^LL-M;  i^i^M,  pour  iSßJkj^,  signifie  proprement  «  la  dignite 
patriarcale  ».  —  5.  Lire  . JU. 


plaisir;  il  poussa  Faiulafe  jusqu'ä  pretendre  avoir  Ic  droit  de  Commander,  sana 
que  personne  lui  dounät  le  moindre  ordre. 

Ensuite,  il  saccagea  ä  Damas  l'eglise  des  Pantheres,  et  il  y  construisit 
desmihrabs  ' ;  il  ravagea  ä  Jerusalem  une  eglise,  qui  etait  connue  sous  le  nom 
d'eglise  de  la  Grucifixion,  laquelle  etait  en  grande  veneration  parmi  les 
Chretiens;  il  tua  lo  eure  de  sa  propre  main,  et  il  la  transforma  en  un  monas- 
tere  ä  son  usage.  A  Alexandrie,  il  detruisit  une  eglise  qui  appartenait  aux 
Grecs.  et  qui  etait  un  de  leurs  sieges  patriarcaux;  c'etait  dans  cette  eglise 
qu'ils  elisaient  leur  patriarche.  Ils  croyaient  quo  la  tete  de  Jean,  fils  de 
Zacharie,  sur  lui  soit  le  salut!  y  etait  conservee.  II  la  transforma  en  une 
mosquee,  ä  laquelle  il  donna  le  nom  de  al-Madrasat  al-Khadra'". 

II  possedait  un  monastere  dans  loutes  les  villes,  et  il  avait  dans  chacun 
d'eux  un  superieur  qui  les  rcgissait  en  son  nom.  La  conduite  de  tous  ces 
gens  etait  loin  d'etre  loual)lc;  ils  interceptaient  les  chemins,  ils  couvraieut  les 
fripouilles  de  leur  protection,  ils  empechaient  les  gens  de  se  livrer  ä  leurs 
occupations,  pratiquant  des  turpitudes  abominables,  abusant  des  femmes  et 
des  enfants  des  hommes  de  ce  pays;  teile  fut  leur  conduite,  et  celle  du  shaikh 
Khidr,  jusqu'au  moment  oü  il  fut  arrete. 

Voici  quelle  fut  la  cause  de  son  arrestation  :  il  avait  pris  sur  l'cmir  ßadr 
ad- Diu,  le  khazindar,  et  sur  le  sahib  Baha  ad-Din,  un  empire  absolu,  si  bien 

1.  Le  mihrab  est  ww  chapelle  qui  indique  la  direclion  dans  laquelle  il  faul  se  tourner 
pour  regarder  vors  la  Mecque;  c'esl  assez  dire  que  Ic  shaikh  convertil  cetle  eglise  en 
mosquee.  —  2.  Pour  rappeler  son  nom. 


^ißO  MOUFAZZAL  IBN  ABIL-FAZAIL.  [290! 

iili-1  jVjI  >-•  J^  L-ll,  jsj'^;^!  ^kj  jlUJI  ^  jiij-  dUl^  jlUJI  (.IaI  ^  JU^ 
^c_^lj  J-jc^l  ^^TT^'  f^3  ^^\  ä:.-^J^  ^r«=^  ^_jül  ^\y  v-iis  »Ul  ^'l;  jl  X.'  /.LÜl 

'VJa  ^.Üa  jLJ  jlkUI  dUi.;  ^LdL   ^Ül  ^l^j  ''rnc^  b-V^b  ir;::^  ''-^^  '^  'j^-^ 

1.  II  faudrait  lire  correctement  au  duel  UjJ.  —  2.  II  faudrait  k^oJI  Jo.  —  3.  Man. 
^j-^JaJ.  —  4.  Le  pronom  masculin,  ä  la  place    du  leminin.  se  rapportant  ä  des  choses, 

c 

ou  ä  des  faits,  est  courant  dans  le  stvle  vul^aire. 


*foi.  6G1'.  que  ces  deux  personnages  n'avaient  plus  en  face  de  lui  Tombre  d'une 
liberte.  Le  sultan  ayant  concede  une  certaine  sonime  au  shaikh,  le  khazindar 
refusa'  de  la  lui  verser;  le  shaikh  lui  dit,  en  la  presence  du  sultan  :  «  En 
verite,  tu  veilles  sur  les  interets  du  sultan  et  de  ses  enfants,  exactement 
comme  Koutouz  a  agi  ä  l'egard  des  fils  de  son  maitre,  al-Mo'izz-.  » 

Le  khazindar  fut  terrifie  de  Teilet  que  ces  paroles  pouvaient  proiluire 
sur  l'esprit  du  sultan,  aussi  s'entendit-il  avec  Ic  sahib  Baha  ad-üin  poiir 
intriguer  contre  le  shaikh,  grAce  ä  la  complicite  d"lzz  ad-Din,  qui  etait  vice- 
roi  de  Damas.  Le  gouverneur  de  la  Syrio  manda  aupres  de  sa  personne  les 
representants  du  shaikh  Khidr,  qui  se  trouvaient  alors  ä  Damas:  le  shaikli 
Isma'il,  le  shaikh  MouzaHar,  et  un  autre  de  ses  allides,  qui  se  nonimait 
Mohammad  ilm  Hittikh;  il  leur  dit  :  «  Avouez  les  crimes  dont  le  shaikli  Khidr 
s'est  rendu  coupable;  je  vous  comblcrai  de  bienfaits,  je  vous  assignerai  uii 
traitement,  et  vous  serez  les  maitres  de  ces  mouasteres,  sans  quo  personne 
puisse  venir  vous  troubler  dans  votrc  jouissance  de  ces  lieux.  » 

Ces  gens  formulerent  sur  le  oomplc  du  siiaikh  des  impulations  dum' 
extreme  gravite,  et  ils  temoignerent  (inclics  etaient  (l'uiic  exactitude  rigou- 
reuse.  Le  gouverneur  de  Damas  ecrivit  au  sullau  potir  lui  nMiilre  comple  de 
CCS  faits;  le  sultan  envoya  querir  ces  gens  par  la  poste  imperiale,  et  011  les 


1.  Kn  sa  qualite  de  tresorier  de  lempirc.  —  2.  Koutouz  lua  Mo'izz,  et  le  sliaikii 
voulait  dire  que  le  khazindar  avait  l'intenlion  de  luer  Baihars,  pour  s'emparer  du 
pouvoir,  ce  qui  n'etait  pas  impossible. 


[297]  IIISTOIHK  DKS  SULTANS  MAMLOUKS.  ',(U 

dL\_p  'Vy.  M_^ilj3  ^,-:=^  ;^^\  j^^^^  jÜaJUl  ^\  j-.  ^^j^^^^  -^^^  ^^  ^j^^-i^'' 
^^Lu  i>i-J   !s^^  'Lj:1  ^U   iji.U»    ^c-:>t~3   ^ifr    Ä^ls   Lj^  JUJ  *,j    Jjir  "^1   ^LdL 

!s_j..Lli3     Xyt.U!l     ^>l,     ^^^    4oJi    All     i,"    jlia,LJl     ^    j^-r-^^     iAi-U     •»-lU       Jj     U     (J1.W     ""^^ 

\S£.   *  Ü.^Jl    ^1   dJi    jÜaJUI   JaäT    U.U   «jX'lj    ^UI    b>^'     ^^J    ^■='    (^^    ^J  ToLiifi' 

^^V  (»j-i«  'I^Yi  j^  ÄtLp.  jlL,UI  j^  «-^Ij  Ji-^-^  ^^  b-^^j  'S^Ä-^^  ijüi»!  p 
^.CJ:!  jß  ^^j  ^^-^  j^_A.ll  jA,j  jjj>L«  ^^^jJI  >_i^  ^^Vlj  ''^.W  ^>;.-v.>l  ^vjlT 
ji__^l  ^It  .^Ik.  lÄA  cl.L'Vi  jUs  b^l  j  jLLUI  i^jjLü  jUj^l  j>_A.II  JJ03  ,_5-»Ä«!l 

I.  ()n  attendrait  J  yUj.  —  2.  ^/o'  est  uno  forme  vulgalre  pour  U  —  o.  Du  persan 
»p',  dont  les  Arabes  ont  fail  disparaitre  le  s,  qu'ils  onl  pris  pour  le  J  dunite.  — 
'..  Lire  Jy  —  5.  ^Cb^i.  —  6.  Lire  ^,^yJ^^\. 


amena  en  sa  presence.  On  fit  egalement  venir  le  shaikh  Khidr,  auquel  on  dit  : 
«  Ces  individus  sont  bien  charj^es  de  tes  affaires  ä  Damas;  qu'as-tu  ä  dire 
sur  leiir  compte?  »  Le  shaikh  repliqua  :  «  Tout  cc  qu'ils  diroiit  k  mon  sujet 
sera  l'expression  meine  de  la  verite  ».  Ils  Faccuserent  alors  de  s'etre  livre  ä 
des  actes  crirninels,  abominables,  tels  que  la  pederastie  et  Tadultere. 

Parmi  toutes  les  actions  reprehensibles  qu'il  avait  commises  se  trouvait 
la  suivante  :  Le  roi  du  Yemen  avait  envoye  au  sultan  un  present  dans  lequel 
fiy-urait  un  jeune  cheval  du  Yemen,  tel  qu'on  n'en  avait  jamais  vu  un  pareil.  Le 
shaikh  levola  au  sultan,  et  en  fit  cadeau  ä  une  beaute  du  Caire.  Ils  l'accuserenl 
l'ormellement  de  ce  crime,  et  ils  firent  immediatemeut  comparaitre  la  cour- 
tisane  et  le  cheval. 

(^)uand  le  sultan  fut  convaincu  de  ces  faits,  il  ordonna  que  Ton  surveillät 
elroitement  le  shaikh,  puis  Ton  rendit  la  liberte  ä  ses  yens,  qui  s'en  '  foi.  wi  v 
retournercnt  ä  Damas.  Plusieurs  des  emirs  vinrent  prendre  seance  avec  le 
sultan,  parmi  lesquels  Femir  Paris  ad-Din,  Tatabek,  Temir  Saif  ad-Din 
Ivalaoun,  Badr  ad-Din  Baisari,  Saif  ad-Din  Koushtemour  al-'Adjami  et  Badr 
nd-IMn,  le  khazindar;  le  sultan  leur  demanda  quel  ctait  leur  avis  sur  le  cas 
du  shaikh.  L'atabek  dit  :  «  Cct  individu  connait  les  secrets  de  I'Etat,  et  les 
ressorts  caches  qui  le  mettent  en  action,  aussi  ne  convient-il  pas  de  lui  laisser 
la  vie.  » 

Les  assistants  temoignerent  qu'ils  approuvaient   son  opinion;  le  shaikh 
Khidr  dit  alors  au  sultan  ;    "    O   Baibars!  vnici   quo  la  dato  fixec   pour  ma 


462  MOUFAZZAL  IBN  ABIL-FAZAIL.  [298] 

1  jj»  jliaLJl    >«-w  Ltls     7-jJ~<J^    J^'  '-*J''   j*;*^   vi^   C/'    -j^"^^   ""^    <-=-L^  JJi  Lu 
JlÄs   s^ij  ^Jt)   jl  '1jc5-1  ^— ^„  f»-^  ^^  cJ  öjy  ^  '|_^>^   J^3  ^'jf"  -Vi.  (*^J  ""^  (^J 

i_5lj    iJLaS     tS^^    As      -.^     ^_^LU     j*>-9     -*-=»!    "^^     «..»Iä)      J     jLVji     ^j    (>—'='     '-^    jÜa.i il 

jiTj    ijL»l-j    (V-*'^3    ^S-^^^    ^     Jl^-i    _r~^    ^'^'  (3  ^-^    ö'^^J    «UiXfcli     d)jLJl    JÜäLJI 
ol^lj    _^r-^b    t/>-^!3    ir^^    wisVl    *J    ,3-iiffl    Ji    jL^J    ^'   (j-— »ä]1    J^    >_ilj    jjfcj 

1.  Lc  man.  omet  ^  ._^'.  —  2.  Lire  -äI. 


mort  s'est  rapprochee,  mais  celle  de  la  tienne  egalement,  car,  entre  moi 
et  toi,  il  ii'y  aura  qu'iin  delai  de  peii  de  jours.  Celui  de  nous  qui  mourra 
avaiit  son  partenaire,  l'autre  ne  tardera  pas  ä  le  suivre.  Comprends  bieii 
ceci.  » 

L'historien  a  dit  :  Quand  le  sultan  eiitendit  ces  paroles,  il  baissa  les 
yeux,  et  ne  repondit  pas  un  mot ;  puis  il  dit  aux  emirs  :  «  Oue  voiis 
semble-t-il  qu'il  faille  faire  de  cet  homme?  »;  aucuii  d'eux  n'osa  lui  donucr 
de  conseil  sur  ce  point.  Alors,  le  sultan  dit  :  «  Que  cet  liomme  soit  empri- 
sonne  dans  un  endroit  oü  il  ne  puisse  Jamals  voir  personne;  qu'il  soit  comnic 
eelui  qui  a  ete  enseveli  dans  le  tombeau.  » 

Lcs  emirs  s'ecrierent  :  «  G'est  un  avis  beni  (jue  celui  du  sultan!  ».  Le 
sultan  fit  incarcerer  le  shaikh  Khidr;  cela  se  passa  le  treizieme  jour  du  niois 
de  Shavval  de  l'annee  671.  II  mourut,  äge  d'nn  peu  plus  de  cinquante  ans;  on 
lui  Iburnissait  des  aliments  de  choix,  des  vetements,  du  dessert,  des  fruit s 
et  des  liqueurs  '. 

Lorsque  le  sultan  revint  de  son  expedilion  contre  lc  pays  de  Roum,  et 
arriva  .'i  Danias,  il  envoya  un  olficier  (au  Caire)  pour  lui  rendre  la  liberte, 
mais  il  venail  de  mourir;  on  a  dit  que  le  sahil)  Baha  ad-f)iu  s'etait  cn- 
tendu  avec  al-Malik  as-Sa'id  pour  lc  faire  elrangler  dans  son  cachot,  ce 
qni   fut   exccute.  ,\llali   sait  smil  ce  qui   i'Sl  la  vcrite. 

Gelte  anncc  (67G  de  riii'^irei.  lUdururcul  l'cniir  Djauial  ad-l)iu  Ougiiousli 

1.  Ce  qui  elail  encore  un  edel  de  la  faveur  du  sultan.  (|ui  croyail  sa  vie  allaelu'o 
ä  Celle  du  shaikh;  c'csl  pnurquoi  al-Malik  as-Sa'id  lil  el rangier  le  shai'kli,  pour  provoqucr 
la  inorl  de  son  j)crc. 


'■2d'.)]  IIISTOIHK  OKS  SULTANS  MAMLOUKS.  'i(>3 

^^Vlj   ^i^L-ül   ^-01  Jä  ^^VIj    ^aXäJI   J^yi   j._->JI    JL^   ^^"Vl    ^y  ^^^   '  ♦  r,,i.  >■.:  r. 

jlLU  -u^'l  ^Ul  jlkUlj  <]U.u  p^Ul  ^üLUJlj  ijLl-3  ^;,;;«^j  ;«_--  ö-  cii^j» 
iUI   j_^lsjUJI   ^iLJl   j.jül   ^_^  ^>.V1   jj^"  ö-il   bÄA  jj   «o-;!   i<.U^_    (.">L-"Vi 

iC   jjü»3l        r*^     cV  V—«--        r-*^        ^"^       L^y      f*"'     ^V^      (5~*"      "C^^wli»!:'!      <-l£-      l».L»jiS 

iJlsVl    ^-~üaj     C^IäJI      \a    ^IjäII     jL-aJl     (.^^o.:::;     ■aj...fl«     /.IILJIj    <ijiM     Jj^Vl        ^_/     (^"^'^ 


1.  Lire  J^y. 


al-Mohammadi,  l'omir    Izz  ad-Din  al-Dimiati,  el  ToHnir  Badr  ad-Din,  Ic  klia- *  fol.i;' rr 
zindar;  qu  Allah,  le  tres  haut,  leur  fasse  niiscricorde ! 

Au  fommeiicemcnt  de  l'anuee  677,  le  khalife  al-Hakim  elait  sur  Ic  trtiuc, 
et  le  öulfaii  al-Malik  as-Sa"id  etait  le  sultaii  de  rislam  dans  Fempire  de  son 
pere. 

Cette  annee,  Temir  Shams  ad-Din  Ak-Sonkor  al-Farikani  fut  investi  de  la 
cliarye  de  vice-roi  (de  Tempire  egyptien),  mais  les  mamlouks  khassakis ' 
tramerent  des  complots  contre  lui,  jusqu'ä  ce  qu'ils  l'assassinerent.  Apres 
lui,  l'iavestiture  de  cette  dignite  fut  conferee  ä  Teinir  Shams  ad-Din  Sonkor 
al-.Mouzaffari  al-Alfi;  cet  officier  vit  que  les  affaires  de  l'Etat  etaient  toutes 
dcrangees,  que  Fordre  etait  bouleverse  par  ce  fait  que  des  jeunes  gens  ignares, 
lesquels  appartenaicut  au  corps  des  mamlouks  khassakis,  gouvernaient 
rempirc.  II  demanda  ä  etre  releve  de  ses  fonctious.  et,  en  consequeuce,  la 
charne  de  vice-roi  lui  fut  retiree. 

FJle  fut  confiee,  apres  lui,  ä  Saif  ad-Din  Kunduk  ■,  (|ui  etait  Tun  des  mam- 
louks khassakis;  ce  personnage  avait  ete  ä  Tecolc  avec  al-Malik  as-Sa'id'. 
Le  sultau  ordonna  par  an  rescrit '  au  saliib  (Baha  ad-Din)  d'avoir  ä  s'asseoir 

1.  Les  mamlouks  particuliers  du  sultan,  sur  lesquels  voir  Quatremere,  dans  VHistolrc 
des  Sultans  mamlouks,  tnmc  L  parüe  2,  page  l."),S.  —  2.  l^robablement  le  meme  nom 
mongol  qiii  se  trouve  dans  les  textes  persans  du  xiV  sieclo  sous  les  formes  equivalentes 

vjl/'W^,  O^W*^:  w-Cs^  Konlcliek,  Konlcliuk,  lesquelles  signifient  «  esclave  »,  avec 
teil  rendu  d,  ce  qui  arrive  dans  la  Iranscription  arabe.  —  3.  C'est-ä-dire  qu'il  avait  une 
vingtaine  d'annees,  ce  qui  ötait  insuffisant  pour  s'acquitter  convenablement  des  obliga- 
lions  de  la  charge  de  vice-roi;  il  etait  ne,  dit  Nowairi,  man.  1578,  fol.  97  r*",  en  667, 
mais  c'est  la  une  taute  du  copiste,  car  il  n'aurait  eu  que  dix  ans  a  cette  epoque ;  il  faut 
cvidemmenl  lire  657.  —  4.  Nowairi,  man.  arabe  1578,  folio  97  r",  dit  :  aJ'  C-^c=j3  U- 
.vLi  ^!t    O.J    ^     ,L    Ajjj      ^j       ^U-'.      ,'      o J'    '.4J    _^^'-.J'    y']    ijUl    «  Ouand    la 


4(i4  MOUFAZZAL  IBN  ABIL-FAZAIL.  [300] 

•CCoj    kAcj     \^[L     vi     ■A=~V     Vy     Vj     "»o-Vj      /^      ^«Aä)      jl     ^-a-La-Ü    (»—JJ     ,_lxji     J 

^.-.V^  (♦j-lfc  ^-vsj  j^üLÜj  ^*j'^,-aJI  |j<  ^jU  ^v_ä!I  x^it  ij>  a;1  X.'  ®'i.,b.  ^_fUJl 
^1    <s-jJl.    j»A,^lj    (^"^^    jjj^'    ;3:.-*J'   ^r"   ■Jt^'^^.    '^^-'^    ^    •S.j—:^.    oi-^^    ^•^. 

*  fol.  67  V".    J^J^         ■^J^\        ^t"      ^J^lj       J^       \y^JC^\>^      Li:-      Jjll       J^,jJl      'Ij,        ^5-Us)l       ^y      *      1^S3      ®^_p~- 

Jj:l     iai^     ^-Oj     jLii     v_i)l     ijL^     i>'-*^'     /r'j    "^i^»-'     -ia=>-J     jLL^     ^I     <JLw     •4ai-     -Vi-lj 

C-5>D     ^r^2-»    (Jl     /«-«.»Jl     \^JL^^     JCi i     i t)i    aJUj     ij'-^'     s-^""    (V     iV        ^     ^j^-^^is- 

1.  Lire  j:'_^.  —  2.  Lire   >^^!.  —  3.  Lire  A-i-'. 


devaiit  lui,  et  de  n'ecrire  de  diplöme  pour  (jui  qiie  ce  füt,  que  dans  la 
redaction  qui  lui  serait  indiquee  par  Kunduk,  en  prenant  sa  formule  d'apos- 
tille;  il  doiina  ä  Kunduk  un  pouvoir  tel  que  personne  n'en  avait  jamais 
exerce  un  semblable  avant  lui ;  c'etait  un  individu  sagace  et  intelligent. 

II  occupa  les  fonctions  de  vice-roi,  jusqu'au  nioment  ou  la  cour  partit 
pour  la  Syrie,  au  mois  de  Zilkada;  le  sultan  arriva  ä  Damas,  et  y  fit 
son  entree,  le  mardi,  cinquieme  jour  du  mois  de  Zilhidjdja,  accompagne 
de  son  frere,  al-Malik  al-Mas  oud  Nadjm  ad-Din  Khidr,  et  de  sa  mere,  qui 
etait  la  fdle  de  Berke-Khan.  II  antra  ä  Damas,  au  milieu  d'une  fete  inoubliable, 
teile  que  les   gens  n'en   avaient  jamais  contemple  une   semblable. 

Apres  cela,  il  constitua  un  eorps  de  dix  mille  cavalicrs,  tanl  egyptiens 
que  Syriens;  il  leur  donna  comme  chel' Femir  Badr  ad-Din  Bai'sari,  auquel  il 
adjoignit  l'emir  Saif  ad-Din  Ivalaouu  al-Alfi,  et  il  leur  ordonna  de  marcher 
contre  le  pays  de  Sis. 
Toi.  (>7v.  Cette  meme  annee,  niourut  le  sahib  Baha  ad-Din  ibn  Hanna;  on  arrcta 
son  fils,  Tadj  ad-l)iu,  ä  Damas,  el  on  lui  iit  signer  un  acte  par  leqnel'il  s'on- 
gageait  i\  payer  cenl  mille  dinars;  on  fit  cgalement  signer  ä  son  frere,  Za'i'n 
ad-Din,  la  reconnaissance  d'une  somme  de  cent  mille  dinars,  et  l'on  en  usa 
de  meme  ä  l'egard  du  lils  de  leur  oncle  paternel,  Izz  ad-Din  ibn  Moliyi  ad- 
Din,  lequel  dut  siguer  egalement  un  billet  de  cenl  mille  dinars.  On  les  cuvoya 
tous  les  trois  au  Caire,  sous  bonne  garde  '. 

Charge  de  vicc-roi  lui  cüt  ele  confcree,  (le  sultan)  ordonna  au  sahib  Balia  ad-l)in  de 
prendre  seance  devant  lui,  et  de  n'ecrire  les  l'ormules  d'aposlille  sur  les  diplömes, 
que  surl'ordre  de  Kunduk  »,  ce  qui  est  plus  clair. 

1.  C'etait  lä  un  moyen,  d'ailleurs  peu  dplicat.  pour  1p  sultan.  de   renlrer  dans  uhp 


o 


[:joi]  iiisroim'.  dks  sui.tans  mami.oiks.  4o 

«wJ^jVI  (vaIj^  ^^-l  JyJlj  ^'-»-^'3  w>^jVl  **ljj  il_.  ^Lr^^^-aJl 

SjjJl     «JJ     ^.^-i     j_j.'i     Ji.:t«A.     j»^     A,jc_M     iilUJlJ     aJUL-J      ^ou—j     jLj'    <C—     C^li-Jj 

JALI    A.:l    jiflj  J^^l    JI^^VI    p^   JÜa.    jUj   Ut    l_^j   jlL,Ui    J£t    ^b   lj_.::^l 
Jj«;"  4.1  l^'lij   jlL.Ul  Jl   l^ü^^  ^r  '*^^-^.  '^•o   ('">^^''   b^.cL-3   djj_^  ^i  l^^^-^^U 

C^-    e5  "    -'>— *    "^     T^=>-    fi'    ®2)-Cfr    ^1    iÄi-13    j»^   *.^UcJ      ^-=1=-    „r^Vi    _>i^    J05 
1.  Lire  Lc=Iä. 


Cette  annöe,  liourliaii  ;ul-l)in  ibii  al-Siudjari  Tut  iuvesti  de  la  cliaige  du 
vizirat.  Le  prix  du  Iroment,  i'u  [']gyp(c,  monta  ä  six  dirlianis  Tardab;  l'orge 
Ol  les  feves  arriverent  jusqu'a  qiiatre  dirhams  l'ardab. 

Au  commeucenient  de  l'annee  678,  al-Malik  as-Sa'id  demeurait  ä  Damas, 
oü  il  resta  jusqu'au  mois  de  Rabi'  pretnier. 

La  discorde  (-flala  entre  Ruuduk,  vice-roi  de  l'empire  egyptien',  et  les 
mamlouks  khassakis;  voicl  quelle  fut  la  cause  de  cet  övenement  :  les  khassakis 
s'ötaient  rendus  maitres  de  Tesprit  du  sultan,  et  ils  le  dominaient  comple- 
tement,  si  bien  qu'il  ne  cessait  de  leur  donner  de  Fargent,  par  paresse  d'esprit, 
Sans  s'inquieter  des  consequences  de  ces  liberalites.  II  arriva  que  le  sultan 
donna  une  soiiime  de  inille  dinars  ä  Tun  des  khassakis,  et  que  Kunduk  empeclia 
quelle  ne  lui  Int  versee". 

Les  kiiassakis  so  montrerent  tres  fäches  de  cet  incident,  et  ils  l'urent  d'iin 
avis  unanime  pour  blämer  la  eonduite  de  Kunduk,  auquel  ils  firenl  savoir  le 
degoüt  qu'il  leur  inspirait.  Ilsenirerentensuite  chez  le  sultan,  auquel  ils  dirent  : 
«  Eloigne  Kunduk  de  notre  prcsence.  »  Le  sultan  consentit  ä  ee  qu'ils  lui 
demandaient.  Ensuite,  ils  se  precipiterent  ä  la  maison  delvundidc,  dans  l'inten- 
tion  de  l'assassiner,  ou  de  s'emparer  de  sa  personne.  L'eniir  Sonkor  al-Ashkar 
assistait  ä  cette  scene;  il  le  lira  des  mains  des  khassakis,  et  remmena  dans 
son  hotel. 

Le  lendemain  du  jour  ou  cette  esclandre  eut  lieu,  un  diplöme  concernant 

partie  des  sommes  que  le  saliib  s'etait  appropriees,  durant  le  temps  quil  exer^ait  ses 
hautes  fonctions. 

1.  Na'i'b  as-saltana.  —  2.  Malgre  son  incapacite,  Kunduk  voyait  bien  quil  fallait 
mettro  un  Irrme  a  ces  gaspillages. 


4ß6  MOUI'AZZAL  IBN  ABU.-KAZAIL.  [302] 

^  ^j[!^  jlklJI  jl  ^*jJ  Jlij  ;5^,-o  Jj.a!I  ja.3  jjj>t.i>  j-,a!1  >_i_^  ^^Vl  Ali;  |_g)l 
j»AjLi-i  ;Jä^'  '*^|3  jLxJl  'U^Vi    V«   lA=-i     JL)   "^3    ^»»a«    Jl   \7i^   iVr"   «~«^i   fn-^^—« 

_>^Vl     jl<J    ®(»pt)Laxi     ^U-    iräjtJi     (^--^^     Ui.l=-J    ^s>c«a«Jl     lj^,,Ja>.|     lijJi    -C«S     jLLUl 

1.  II  faudrait  grammaticalement  U-j.'.  —  2.  II  faudrait  regulierement  sUj.^,  mais  il 
peut  s'agir  ici,  dans  l'esprit  de  rauteur,  de  l'ensemble  des  officicrs  de  l'armee  musul- 
mane.  —  3.  Forme  vulgaire  pour  j.3^.  —  4.  Lire  Uik^. 


Kunduk  fut  publie,  lequel  lui  conferait  uiie  charge  d'emir  de  quarante  cava- 
liers  ä  Alep'.  Kunduk  resta  chez  Sonkor  al-Ashkar  durant  sept  jours, 
et,  le  liuitieme,  on  regut  la  nouvelle  que  les  troupes  qui  avaient  ete  ä  Sis 
»foi.nsr.  etaient  arrivees. 

Kunduk  partit  alors  ä  cheval,  ä  la  tete  d'une  troupe  de  Tatars";  il  alla 
trouver  remir  Saif  ad-Din  Kalaoun  et  Badr  ad-Din  Bai'sari  ^ ,  auxquels  il 
dit  :  «  Le  sullan  a  l'intention  de  vous  faire  tous  arreter,  des  qu'il  sera  de 
retour  au  Caire;  il  ne  laissera  pas  la  vie  ä  un  seul  des  grauds  emirs;  il  a 
donne  leurs  liofs  aux  enilrs  khassakis,  et  il  leur  a  jure  d'agir  ainsi  ''.  » 

Les  ömirs  ajoutereul  foi  ä  ses  paroles,  parce  qu'il  avait  etc  le  vicc-roi  (de 
l'enipire  egyptien),  et  parce  qu'il  etait  au  courant  des  intentions  secretes  du 
Sultan.  Ils  se  lirent  alors  apporter  le  Koran,  et  ils  se  jurerent  les  uns  aux 
untres  de  s'arrantfer  au  niieux  de  leurs  intercts. 

L'emir  Saif  ad-Din  Kalaoun  avait  laisse  en  arriere,  en  delachement,  a 
Alep,  un  Corps  de  deux  mille  cavaliers  de  l'armee  de  S\'rie.  Quand  les  emirs 
furent  arrives  k  'Azra  ',  ils  envoyörent  des  expres  ä  al-Malik  as-Sa'id,  avec  la 

1.  Ce  qul  etait  une  retrogrudation  enorme,  et  un  commandement  indignc  d'uu  per-  , 
sonnage  qui  avait  eu  toute  l'armee  sous  ses  ordres  —  2.  C'est-ä-dire  de  Mongols  ; 
lui-meme,  evidemment,  etait  un  Mongol,  comme  soii  nom  le  prouve  sulTisaniment,  cl 
c'est  pour  cette  raison  qu'il  se  faisait  escorter  par  des  cavaliers  de  la  meme  nationalile 
que  lui,  lesquels  lui  etaient  tout  dövouös.  —  3.  Les([uels,  comme  on  vient  di'  le  voir, 
commandaient  l'armee  qui  avait  ete  envoyee  contn!  la  ])etite  Armenie.  —  4.  C'est-a- 
dirc  que,  dans  son  esprit,  le  sultan  aurait  dislribue  leurs  liels,  qu'ils  possedaient  encore 
ä  ce  moment,  ä  ses  favoris,  et  leur  aurait  jure  qu'il  en  serait  ainsi;  tout  cela,  d'ailleurs, 
(■■tait  faux,  et  de  I'invention  de  Kunduk,  qui  voulait  tout  simplement  se  venger  du  sultan, 
en  le  faisant  detröner  par  Baisari  et  Kalaoun.  —  5.  Nom  dun  villago  dans  la  Ghouta  de 
Damas  (Yakout,  IIL  625). 


[303]  IIISTOIRK  DES  SULTANS  MAMLOUKS.  /.ÜT 

!y-_-j   U-lj    *LtJI    ßV^    ^    ^jlj    ^1    ,_^Ut;    ijjÄ^  .„Ä-Li-    -V?    jjj^As     \.aJI   ^_i_-, 
JiiJ    ^Jj    Jxt   j^   öjCWI    Jji    jl    A-«J1    dlUI    lj.Llj  \ijL.    'Mjju^  Ji 

jjjM^  ^.01  ^__  ^Vl  Jl  2 1,-1^  ^,y^Yl  d.U  ^j^\  >3  ^,U)lj  ^Vl  _^:-  ^ 
^_^aIJ'j  ^'^,.^1  'lr*"^'l  <~^,  oU-iij  ''^1  ifrL=-  «^    ,*s-J\  •'  J't$^>i  j_^:ä^I  '^j-^rt'J 

iy^_  *Uji  >_ji;  j,_A.ii  >3  ^^vi  ^i—  ^^>ii  ^»^  ^vi  jUj  J_^^\  jUj 

"^^-^    !>Lr'J    '*ljÄc    y>    \ßL,    p'    J-L.^     'y^-^.     tn''     |v«>J->^3^    -SpUl     j    p-^ 

1.  Man.  ',J^,  avec  la  confusioii  de  i>  et  de  i,  ce  qui  est  uiie  faute  courante  dans 
lidiomc  vulgaire  de  celte  epaque.  —  2.  lArc  ^1.  —  3.  Man.  ,,U.'^.'  —  4.  Man. 
^^^N^.  —  ."..  Man.  ^Lvu.  —  6.  Lire  v3/^-  —  '•  Voir  la  note  5  de  la  page  pr(!cedente. 


missioii  de  lui  dire  :  «  liloigne  los  khassakis  de  ta  personac,  et  iious,  nous 
iiKucherons  d'accord  avec  toi,  au  mieu.v  de  ce  qu'il  uous  paraitra  conveiiable  de 
faire.  »  Mais  le  sultan  s'excusa  de  ne  pouvoir  agir  ainsi,  alleguant  qu'il  avail 
peur  des  khassakis,  qu'il  iravait  aupres  de  sa  personne,  parmi  les  grands 
('■niirs,  que  Sonkor  al-Aslikar,  al-HalabI,  et  'Izz  ad-I)in,  le  roi  des  emirs*. 

Parmi  les  emirs  de  Damas",  les  emirs  Sa'i'f  ad-Diu  al-Harouni,  Sai'f  ad- 
Din  liaidoglian  ar-Rokni,  al-Basligliirdi  \  Baibars  al-Madjuoun,  Bektasli  an- 
Nadjmi,  et  plusii'urs  autres  emirs,  allerent  trouver  Saif  ad-Din  Kalaouu; 
le  reste  des  emirs  egyptiens,  des  commandauts,  des  officiers  de  lidupes, 
agit  de  la  meme  facon.  L'emir  Shams  ad-l)in  Sonkor  al-Ashkar,  et  Izz  ad- 
Din,  rjui  etail  vice-roi  de  Damas',  partirent  pour  s'entremettre  entre  les 
rcbellcs  et  le  sultan,  et  pour  faire  la  paix  entre  les  deux  partis. 

Les  rcvoltes  mcnacerent  d'entrer  dans  Damas  ^;  ils  partirent  de  'Azra,  et 
vinrent  camper  ä  Mastabat  as-Sultau,  pres  d'al-Kiswa*.  Le  sultan  fit  partir  ♦  lui.  gs 

l.  Ce  qui,  au  moins  a  ce  que  pretcndait  al-Malik  al-Sa'id,  etait  insul'tisant  pour 
comballre  riasolencc  des  khassakis,  et  ue  qui  etail  peut-etre  vrai.  —  2.  11  ne  s'agit  point 
ici  des  generaux  du  corps  reste  ä  AIop,  mais  bieii  des  ('mirs  qui  exergaient  un  com- 
mandcinenl  ä  Damas.  —  3.  Raslighird,  ä  cette  epoque,  qui  se  trouve  dans  Guillaume 
de  lliibriick,  sous  la  forme  Pascatur,  designe  unc  tribu  de  souche  liongroise,  ou  plutöt 
d'un  clan  auquel  se  rattachent  les  Ilongrois.  —  4.  Le  meme  general  qui  est  designe 
Uli  peu  plus  haut  comme  etant  le  roi  des  emirs.  —  5.  Pour  rintelligence  de  ce  recit, 
il  faut  se  souvenir  qu'al-Malik  as-Sa'id  residait  alors  a  Damas.  —  6.  Nom  dun 
village  oii  sc  trouve  le  premier  relai  des  caravanes  qui  vont  de  Damas  au  Caire  fVä- 
kout,  IV,  275). 


468  MOUFAZZAL  IBN  ABIL-FAZAH..  [304] 


,lL,Ui 


rv="-5 


^^   ''ij-*^  Cy  (nVv.  ^J^':^"^  '^'^'^  t/^°  frr^^.  ^  o-r^^  C-?:- 

1.  Lire^^    ^!  ^rr-^-'U=.  —  2.  Lire  ^r--"^!  ^^'. 


sa  niere,  en  la  compagnie  de  Temir  Sonkor  al-Ashkar,  pour  chercher  ä  leiir 
doiiner  satisfaction ',  m'ais  les  insurges  la  menacerent  d'entrer  le  lendemain 
daiis  Damas.  Au  monient  oü  eile  prenait  le  cliemin  du  retour,  ils  plierent 
leurs  tentes,  et  se  mireiit  en  marche,  se  dirigeant  vers  l'Egypte;  ils  arriverent 
ainsi  ä  Ra'as  al-Ma  ^ 

Al-Malik  as-Sa'id  parlit  (de  Damas),  le  ieudi%  pour  aller  trouver  les 
insurges,  mais  il  rencontra  (en  chemin)  une  troupe  de  gens,  lesquels  lui 
apprirent  qu'ils  avaient  decampe  la  veille.  Le  sultan  rentra  ä  Damas,  et 
manda  aupres  de  lui  Temir  Alam  ad-Din  al-IIalabi,  auquel  il  demanda  con- 
seil;  l'emir  lui  dit  :  a  Ce  qu'il  faut  faire,  c'est  de  les  suivre  etape  par  etape, 
et  de  ne  pas  les  laisser  s'emparer  de  la  Forteresse  de  la  Montagnc  '.  Ge  (|iii  te 
garantira  la  sincerite  de  mes  intentions  (en  te  conseillant  d'agir  ainsi),  c'est 
que  c'est  moi  qui  t'ai  livre  la  Forteresse  de  la  Moiitagne',  et  qui  t'ai  i'ait 
monter  sur  le  trone !  » 

Le  sultan  donna  un  vetement  d'lionneiir  ä  Temir;  il  ramassa  son  argenl, 
ce  qu'il  possedaitde  plus  precieux,  il  rassemblace  qui  restail  Je  l'armee  (autour 
de  lui),  et  il  partit  de  Damas,  marchant  sur  les  traces  de  Tarmee  insurgei' 
contre  lui,  le  vendredi,  deuxieme  jour  du  mois  de  Rabi'  second,  accompagnc 
des  troupes  de  Syrie'',  avec  lesquelles  il  arriva   ä  Bilbis.   L'armi'-e  syricune. 

l.  NowaTri,  man.  arabe  1578,  lol.  102  v",  dit  forniellement  que  la  mere  du  sultan  alhi 
trouver  les  insurges  ä  Kisva.  —  2.  Cette  localite,  qui  n'csl  point  menlionnee  par 
Yakout,  se  trouve  au  sud  de  Damas,  entre  Sonamain  et  Shamaskin  [Historiens  orien- 
taux  des  Croisades,  i,  852).  —  3.  Premier  jour  du  mois  de  Rabi'  second,  comme  on  le 
voit  par  ce  qui  est  dit  phis  loin.  —  4.  Dans  laqucllc  se  trouvait  le  palais  royal,  et  ou 
les  insuro-es  auraienl  parTaitement  ete  capables  de  nommer  un  nouveau  sultan,  qu'ils 
auraient  choisi  parmi  eux,  au  Heu  et  place  d'al-Malik  as-Said,  denieure  ä  Damas.  — 
5.  A  la  morl  de  Baibars.  —  6.  Et  des  contingents  arabes.  II  laissait  ä  Damas  Alam  ad- 
Din  Sindjar  al-Dawaddari,  en  qualite  de  gouverneur  inlerimaire  de  la  forteresse,  jusqu'ä 
ce  que  revint  Temir  'Iz/.  ad-Din  Aitemour.    qu'il   emmenait  avec  lui.  Les  Arabes,  sur 


[3051  IIISTOIRR  DES  SULTANS  MAMI.OUKS.  409 

__Jo   ^U>3  jl     Jl  ölJÜl    ^Sl^\   "Cä-^j   ^V    «^j   ^L'  ^[»^äJI  *_y    «L-U  .^.iiSeJ! 

i».li)l     J^     ^ik«     ^^LJIj    iJüi     ^'1     ^      «.iL-j    Aj    (»L>-J    XÄi-l    (_5-AäJ1    J;>-*J1     '  j*-le    jls 

r>vi  ^.a)1  >  "^'i^^ü,  ij^  i.iiii  ji  ^^^S  jjj^'  c»;.-^'  ^^  -^j  -^^  j^j 

_^lj  Lj)l    ^3•^3    «^j  ^'   rt^   Ä»U)1   jlk-LJI   ^1-33   liis   ®/*t^^   »ii«lj   -uüJL    ,_^U^   J03 
1.  .Maii.^.  —  2.  II  faudrait,  au  duel,  UJs  !^™<. 


avec   'Izz  ad-I)iii,   gouverncur  de  Damas,    abandonna   sa   cause  dans  cettc 
ville,  et  s'en  rctounia  ä  Damas. 

(hiant  au  sultan,  'Alam  ad-I)iii  al-Halal)i  Ic  pril,  le  for(ja  ä  marclier',  et  le  lit 
moiiter  (de  force)  -  a  la  Forterosse  de  la  Moiitagne;  les  troupes  etaient  rangees 
jiar  escadruns  '  tout  autour  de  la  Foiieresse;  oe  fut  ä  ce  nioment  que  Saif  ad- 
Din  Kalaoun  et  al-Baisari  y  arriverent  ' ;  ils  cuvoyerent  an  ollicier  ä  Izz 
ad-Din  al-Afram,  qui  etait  gouverneur  de  la  Forteresse,  pour  le  sommer 
de  la  leur  livrer,  raais  ce  general  refusa  de  le  faire. 

Quaiid  le  sultau  arriva  ä  la  Forteresse,  'Izz  ad-Din  al-Afram  lui  en  ouvrit 
la  porle;  le  sultan  y  monta;  l'emir  en  fit  fermer  laporte,  etle  combat  coramen9a. 
A  ce  raoment,  les  insurges  couperent  les  conduites  qui  amenaient  I'eau  dans 
la  Citadelle,  ei  ils  engagerent  l'attaque,  avec  I'idee  bien  nette  de  venir  ä  bout 
du  sultan,  qu'ils  assiegerent  durant  trois  jours^  Plusieurs  khassakis  trahirent 

lesquels  il  elait  impossible  de  compter,  lächerent  le  sultan  ä  Ghaza.  Quand  l'armee 
d'al-Malik  as-Sa'id  fut  arrivee  ä  Bilbis,  les  troupes  syriennes,  avec  "Izz  ad-Din,  rcQurent 
la  permission  de  rentrer  ä  Damas,  oü  alles  parvinrent,  au  commencement  de  Djoumada  1" 
(Xowairi,  man.  ar.  1578,  fol.  103  recto  sie).  Le  sultan  demeura  avec  Shams  ad-Din  Sonkor 
al-Ashkar,  'Alam  ad-Din  al-Halabi,  et  le  reste  des  mamlouks  sa'idiens,  comme  Laichin 
al-Zaini;  Sonkor  al-Ashkar  le  lächa  a  la  INIatariyya,  pres  du  Caire  {ibid.,  fol.  103  v°). 

1.  Al-Malik  as-Sa'id  etait  un  pleutre,  et,  comme  il  craignait  pour  sa  personne,  s'il 
eüt  ete  seul,  il  eüt  lache  la  partie,  le  tröne  et  le  sceptre,  et  ne  füt  point  rentre  au- 
Caire.  —  2.  II  n'y  a  point  de  raison  de  corriger  Jsä  en  .»j^Ja».  «  il  l'exhorta  ».  —  3.  Peut 
etre  lire  iClL=  «  les  troupes  etaient  repandues  autour  de  la  forteresse  (comme  de 
rhuile'i  »,  en  arabe  ultra-vulgaire.  —  4.  Qui,  en  realite,  etaient  les  chefs  du  mouvement 
insurrectionnel  provoque  par  les  denonciatioiis  mensongeres  de  Kunduk;  naturellement, 
ils  cherchaient  ii  prendre  possession  de  la  Citadelle.  —  5.  Nowairi  [ibid.,  fol.  102 
verso,  sie),  raconte  que  les  troupes  insurgees  vinrent  camper  au-dessous  de  la  monlagne 
sur  laquelle  se  dresse  la  Forteresse  du  Caire,  en  Rabi'  second.  Les  emirs  qui  se  trou- 
vaient  dans  la  Forteresse  apprirent  leur  arrivee,  c'etaient  'Izz  ad-Din  Aibek  al-Afram 
al-Salihi,  emir  djandar,    'Ala   ad-Din  Aktoghan  (^i|^t    Aktouan,    pour     .,'jiiii',   avec 

PATU.   OR.   —  T.   XIV.   —   F.    -i.  31 


470  MOUFAZZAI.  IBN  ABIf.-I' AZAIL.  [306] 

®ljJI   *4"J-'_   ^--^  "^'    ^^\   Üa*'   ^2p«3   ""'j^'    1^^  J  ^-'V    jV  'i^l  |_^^3   dlUI     -y, 

^J\    •^jli-U;     ^>;.-01    ,_i^    C.:>^j    d^<)!     Jl    -UxJI    diUl    ^f/j    ^i)J^    jUfVI     «sy 

jl^   U    1,^3    JjVl    --.j   ^Ijl    J    d)_;X)l    ijl    J^ji    :5_^'lj    ^'^y    <~^     «-1^   L.   JU; 

yi  i^^y  j*L  ji  ^k  ^\  <J\^  i..^\  ji^jüij  iu^i  ji^^vi  ^  xjjij  i>jT 


IVil.  00  1" 


1.  Lire  jU'.  —  2.  Lire  bUt.  —3".  Man.  ..,'-i-'-^'- 


■  egalement  le  sultan  qui  envoya  domander  aiix  emirs  conjures  :  «  Que  voulfz- 
vous?  —  Que  Ic  sultan  abdique,  repondirent-ils;  nous  investirons  son  frere 
de  la  souverainete,  car  nous  avons  prete  serment  de  fidelite  ä  son  pere  ' ; 
nous  dünnerons  al-Karak  ä  al-Malik  as-Sa'id,  et  rien  de  plus;  qu'il  aille  sy 
inätaller.  » 

L'accord  s'etablit  sur  cette  base,  et  al-Malik  as-Sa'id  partit  pour  al-Karak, 
en  la  eompagnie  de  Saif  ad-Din  Baidoghan  ar-Rokni-,  apres  avoir  abdique  par 
devant  le  kadi  et  les  Ibnctionnaires  assermentes.  II  arriva  k  al-Karak  dans 
les  derniers  jours  du  raois  de  Rabi'  premier.  C'etait  dans  cette  citadelle 
que  se  trouvaient  deposes  les  tresors  immenses  que  son  pere  avait  amasses, 
ainsi  que  des  approvisionnements  considerables,  comme  s'il  avait  eu  l'in- 
tuition  que  ses  fils  iraieut  y  chercher  un  refuge  apres  lui.  Al-Malik  as-Sa'id 
prit  ua  malin  plaisir  ä  disperser  ces  tresors,  ä  gaspiller  les  approvisionne- 
ments, ä  dilapiJer  les  armemenls.  II  mourut  ä  al-Karak. 

la  Iransmutation  du  gh  en  w,  qui  est  parliculiere  ä  la  plionetiquc  de  cet  idionie;  ce 
nom  signifie  le  faucon  blanc;  al-Saki,  Saif  ad-Din  Balaban  al-Raziki,  qui  se  rendirent 
chez  le  gouverneur  du  Caire  pour  le  ])rier  de  faire  fermer  "las  portes  de  la  ville,  ce  qui 
fut  execute ;  apres  quoi,  on  eleva  des  murs  derriere  alles,  pour  empßcher  qu'on  ne  les 
forgät.  Les  emirs  qui  etaient  arrives  de  Syric  avec  l'armi'e  insurgce  demanderent  aux 
emirs  de  la  Forleresse  de  leur  ouvrir  les  portes,  pour  quo  leurs  troupes  pussent  se 
rendre  dans  Icurs  casernes,  ce  qui  ctait  un  stratageme  assez  grossier  pour  s'emparer  de 
la  Forteresse.  Izz  ad-Din  al-Afrani  at  'Ala  ad-Din  Aktouan  descandircnt  pour  parle- 
menter  ä  cc  sujet  avcc  les  rcbelles,  mais  ils  furent  faits  prisonniers  par  Kuiidiil;.  i't  les 
portes  (du  Caire)  furent  ouvcrtes. 

1.  (le  qui  faisait  que  ces  emirs  enlendaicnt  ehoisir  le  souvcrain  dans  la  raniille  de 
Baibars,  au  licu  de  porter  leur  clioix  sur  un  de  leurs  collegues.  —  2.  Mamlouk  du 
pere  du  sullan,  llokn  ad-Din;  Nowairi  ecrit  ce  nom  ^J^*^^,  soit  .lU;^'  Bai-Toglian  man. 
arabe  t578,  fol.  103  v°);  il  signifie  le  faucon  blanc,  hai  elant  dans  ce  compose  le  niot 
(.•lünins  qui  vcut  dire  blanc,  synonyme  du  turk  c/ä;  voir  tomc  XII,  pagc  4iSß. 


[307]  IIISTOIRK  DRS  SUF.TANS  MAMLOUKS.  /,71 

ji^j  ^lüi  ^üji  jiLUi  j.\  JL.M-  j^ui  axJi  J/.(l  J^U  ^  ^^^Ul 

JL}\  JLJ\  Ulj  «'dLüi  jjj>ii-  ji-vJI  ^i^  ^Vl  ;.Ii-lj  'T^V'  ^  \j^\^3  U^l 
^U   Jl   i^^\   JL^\   jl^3   JjVl    ^jL^   Ji^^   yi    ^l^^3   J±*^   Ji    ^It  Ajli 

JLi-j   (^J«^^  _J-^  Li  ^j;.-*Jl  t.r-*-^-5  L^"^'  ^'••^3^  Jf.-*J'  J^3  ij'^^  cO^-r;  (jl"^^ 

^, .Vi     jyC,     jl    (J-l«-^    J._Ä]I    'T^Vl     «    \jLlS\»  ®*Ar^3   ^_5-^l   Jtjsl    *   j^_jJl  •  lul.mv 

1.  II  faudrait  lire  ^b\.  —  2.  Lire    ,,^JÄs.". 


Le  sixieme  des  rois  des  Turks  esl  al-Malik  al-'Adil  Soulamisli,  fils  du 
sultaii  al-Malik  az-Zahir.  II  ful  intronise  au  mois  deRabi'  second  de  l'annee 
G78 :  on  frappa  son  num  sur  les  monnaies,  on  recita  le  pröne  en  sou  honneur, 
et  les  eniirs  lui  pieterenl  le  sermeut  de  fidelite.  L'eniir  Saif  ad-i)in  Ivalaoun 
fut  installe  dans  les  fonctions  d'atabek  '. 

L'armee  de  Syrie'  s'ea  retourna  ä  Damas,  oü  eile  lit  son  entree,  au 
oommeucement  du  mois  de  Djouinada  premier;  quant  au  corps  d'armee  qui 
avalt  ete  detache  ä  Alep,  quand  oii  apprit  dans  ses  rangs  les  evenements  qui 
venaient  de  se  passer,  il  reiitra  ä  Damas  au  mois  de  Rabi'  second  \  Les 
ofTiciers  qui  le  commandaient  etaient  Rokn  ad-Din  Baibars  Altclialigh,  Izz 
ad-Din  Ezedemur  al-'Alayyi,  Shams  ad-Din  Kara-Sonkor  al-Mou'izzi,  Djamal 
ad-Din  Oughoush  ai-Shamsi,  et  d'autres. 

Ces  ofTiciers  tomberent  d'accord  avec  les  emirs  qui  si'  trouvaient  ä  Damas 
pour  que  Djamal    ad-Din  Ougliousb  ash-Shamsi  prit   le  commandement  de 
larraee,  et  pour  arreter   Izz  ad-Din  Aidemur,  vice-roi  de  Damas,  parce  qu'il  *  loi.  c.i  v 
avait  deserte  la  cause  du  fds  de  son  maltre,  et  parce  qu'il  l'avait  trahi  en 
s'en  revenant  de  Bilbis'. 

1.  Regent  et  gouverneur  politique  du  jeune  sultan.  —  2.  Les  ti-oupes  qui  etaient 
venues  de  Damas  au  Caire,  et  qui  avaient  detrone  Berke  Khan.  —  3.  Ce  corps  etait 
demeure  en  arriere,  ä  Alep,  parce  que  les  generaux  qui  commandaient  l'armee  syrienne, 
ä  laquelle  il  appartenait,  etaient  partis  pour  l'Egypte.  et  ne  lui  avaient  transmis  aucun 
ordre  de  rentrer  ä  Damas,  si  bien  qu'il  etait  reste  ä  Alep,  en  attendant  des  ordres;  quand 
son  commandant  apprit  pour  quelle  raison  il  n'avait  pas  rsQU  d'instructions,  il  prit  sur 
lui  de  rentrer  k  Damas.  —  4.  Le  «  clieval  rouge  «,  tchaligh  signifiant  un  clieval  plein  de 
feu,  en  lurk.  —  5.  Kn  s'en  faisant,  comme  le  raconte  Nowairi,  donner  la  permission  par 


472  MOUFAZZAL  IBN  ABIL-FAZAIL.  [308] 

'l^VI    ^_^f>^»    |^.«LiJl    ^5C-«)I    Oä-^3    'l^Vl    viiJU    ^j'-^'  J'^    J^-^    ^i"^'    i5'^L>^ 

ijU    ^1    j_j-Jl    vi    c5C^l    U_)     'r»-^!  Ji   (»^   ®  jÜaLJl    fy^    ^j>.    jl    ^1    /^-^L~JI 
^^jl     T^UJIj    ^^>i>t)l    »IäS    ^^«)I    S^i^    -U     ^_j!l    ^^-_<>_i.!l    ^_^j.sl    J.a!I    JL=-    JCc    »Isis 

1.  Forme  vulgaire  pour  ij^.   —  2.  Lire  (id^^Jj     ,_^*JLJ!.  —  3.  Man.   U^sr''    .i'-^i 
lire    H^^l   ,.,|J^-. 


Le  dimanche,  premier  jour  du  inois  de  Djoumada  premier,  "Izz  ad-Din, 
roi  des  emirs,  fit  son  entree  ä  üamas,  ä  la  tete  de  l'armee  de  Syrie.  Les 
emirs  qui  tenaient  garnison  ä  Damas  sortirent  (de  la  ville)  pour  se  porter  ä 
leur  rencontre;  quaud  ils  furent  arrives  au  Maidaii  al-Akhdar',  puis  ä  la  portc 
ßab  al-Djabiya",  Ougliousli  al-Shamsi  dit  ä  Izz  ad-üiii,  roi  des  ^mirs  :  «  II 
convient  quo  tu  eatres  avec  moi  dans  ma  maison,  de  fagon  que  tu  ne  sois 
pas  la  cause  de  troubles  entre  les  Musulmans,  jusqu'au  moment  oü  arrivera 
le  rescrit  du  sultan^  » 

Izz  ad-Din  comprit  ce  que  ccla  sigiiiliait,  et  il  lui  l'ut  impossible  d'eviter 
de  se  rendre  ä  l'hötel  de  Djamal  ad-Diu  Oughoush  asli-Shamsi,  chez  lequel 
il  resta  jusqu'apres  la  priere  de  Tapres-midi.  A  ce  moment,  arriverent  ('Izz 
ad-Din  Ezetemour)  al-'Alayyi,  al-Hadjdj  Flzedemour  et  (Rokn  ad-Din  Baibars) 
Altcbaligli.  Ces  officiers  se  saisirent  de  la  personne  d"Izz  ad-Din  chez  ash- 
Shamsi;  ils  monterent  avec  lui  ä  la  forterosse,  et  ils  le  coniiercnt  ä  la  garde 

al-Malik  al-Sa'id,  qui  ne  pouvait  la  lui  refuser,  car  l'eiuir  ne  se  serait  pas  grne  pour 
partir  sans  autorisation. 

1.  L::::^^!  .i'-Vi  dans  Ic  manuscrit  de  Moufazzal,  est  une  erreur  du  copiste  pour 
j^üa.'i!!  .Jj--»,  laquelle  forme,  avec  l'omission  de  Tarlicle,  est  une  laute  de  Moui'azzal, 
pour  wjoi.'^!  ..!j-JI;  le  al-lNIaidan  al-Aklidar  est  un  champ  de  nianu'uvre  celcijre  dans 
l'histoire  de  Damas;  il  cn  est  constamment  queslion  k  l'epoque  des  Mamloulcs.  l.e  nom 
de  la  porte  Bab  al-Djabiya  n'cxiste  plus  aujourd'liui;  des  maisons  se  soiit  bäties  dans 
le  Maidan,  et  forment  un  faubourg  relalivemenl  moderne  (Baedecker,  Palesline  el 
Si/rie,  18'.)3,  page  326).  —  2.  Nowairi  dit  qu'il  lui  demanda  d'abord  comment  il  avait 
abandonne  le  sultan,  et  que,  lorsqu'ils  furent  arrives  ä  la  Porte  Bab  al-Djabi\a,  il  l'cni- 
mena  chez  lui,  fol.  103  r°.  —  3.  Le  rescrit  du  nouveau  sultan  d'Egypte,  le  conlirniaiit 
dans  la  Charge  de  vice-roi  de  Damas,  parce  qu'en  somme  cel  olUcier  avail  abandonne 
son  posle. 


[309j  lllSTOIKK  DES  SULTANS  MAMI*  )L  KS.  473 

j^jj^  jyC  ■'ji.J  pXs  ^L,l  ^C  j^CaI  pUl  \yz<^  Aij  ul  jX*  Vj  b>l 
L:=,l    -T^Vl   Ij:)^  vilJi   x^   ^U]l    v_)L  ly.lij   i^^.^r-  'y-:.  «J^   *  '^^'j  ^aL.'1  * 

a.ii  .-^j  V:M  v^-5  '^>'^  ■t'^'-j  ^^  v^  "^'^  c^'  r^  r^^'  "^"^  ^'^^  ^-"^ 


® 


1.  Man.  »vv-C^^.  —  2.  Celle  forme  esl  vulgaire:  il  l'audrait  regulicrcment  U.  —  3.  Lire 


fol.  70  r° 


de  Temir    Alam  ad-Din   ad-Dawaddari,  qiii  etait  goiiverneur  de  ladite  for- 

teresse. 

"Alam  ad-l)in  le  rec^ut  de  leurs  mains;  il  lui  laissa  la  faculte  de^se  pro- 
meiier  dans  la  ville,  tout  en  le  faisant  surveiller  par  des  gardes,  et  il  lui 
permit  meme  de  sc  rendre  aux  bains.  Les  emirs  apprirent  ce  fait,  et  ils  desap- 
prouverent  la  conduite  qu'"Alain  ad-Din  ad-Dawaddari  tenait  ä  son  egard  '  ;  il 
leur  repondit  :  <<  Je  n'ai  regu  ancun  rescrit  du  sultan  concernant  'Izz  ad-Diu, 
sur  aucun  sujet,  ni  vous  non  plus.  Vous  Tavez  arrete  de  votre  propre 
autorite',  de  quel  droit  irais-je  vous  le  livrer,  et  quelle  excuse  pourrais-je 
en  invoquer  (si  j'agissais  d'une  teile  fagon?)  ». 

Les  emirs  se  prirent  k  injurier  le  gouverneur,  tandis  qu'il  se  trouvait  assis 
au  milieu  d'eux  sur  le  parvis  de  la  forteresse;  dun  bond,  il  rompit  le  cercle, 
et  rentra  dans  la  citadelle;  il  ordonna  aux  officiers  et  aux  soldats  de  la 
garnison  de  mettre  sabre  au  clair,  et  de  fermer  la  porte  de  la  citadelle. 
Au  meme  instant,  les  emirs  degainerent,  et  sortirent  de  la  forteresse  en  se  ♦  ua.  to  i 
tenant  sur  leurs  gardes. 

La  porte  de  la  citadelle  fut  close,  et  la  terreur  et  le  desordre  regne- 
ront  dans  la  ville.  Les  portes  de  Damas  furent  fermees  durant  toute  une 
semaine,  et  ne  furent  point  ouvertes,  ä  l'exception  des  portes  Bab  al-Nasr, 
ßab  al-Faradj  et  Bab  al-Djabiya.  La  cause  de  cet  evenement  fut  qu'on 
regut  la  nouvclle  que  Kunduk  avait  pris  la  fuite  avec  mille  cinq  cents  cava- 

1.  Nowairi  dil  que  deux  des  emirs  demanderent^ä  Alam  ad-Din  de  leur  livrer  Izz 
ad-Din  pour  le  ronduire  au  Caire.  man.  arabe  1578,  fol.  103  v°.  —  2.  De  vos  mains, 
dil  le  texte. 


474                                    MOUFAZZAL  IBN  ABIL-FAZAIL.  [310] 

^lläj    •T-Lfc   Ulli    ^^-ijiJlj    ,_„U-     \ji    »^U)i    ^,5v_jJi   '^iLsi  j»A    |yyj  ^!>ül    1»^  \_Lslj 

_^VI  txj:^'   viLlrVj  ^ji.~.>U   i^jJl  jj^   JiUI   ^^Ü  Ij-iai^j  i..^!   |>^j  «^UJl 

■_ä..-   ^^Vi    viULk^    j\«    A£.L«.»-^     ,äI50i    /v>-*Ji    JLo-j-j   ^l=-Ul  [j>"^'    w-Ä— '  ^r-*"^' 

^tVj     ^«M-     ^r._-VJl     JA;     JiÜl     ClUl     jlkL.,Ü     M^Vl     l_^(=-3  ^iJVl     jjjMs  Jy_A)l 

>_^Ui5     Ij)     ijuiU- 1    -Cc-j    ijl» .M     jlA)     Jjj'j     iJl;       li»cj    ^)l     ^fi^V'    jÄ-^     tj;''^'  iT"*-" 

1.  l^ire     .  J-^L. 


Hers  tatars,  et  qu'ils  arrivaient,  pillant  le  pays  sur  leur  passage;  c'etait, 
en  realite,  le  corps  d'armee  revenant  d'Alep',  avec,  en  plus,  les  Arabes 
nomades-,  qui  s'etaient  mis  en  rebellion,  et  qiii  mettaient  toute  la  Sjrie  ä 
feu  et  ä  sang. 

Le  vendredi,  sixieme  jour  du  raois  de  Djoumada  premier,  les  gens  vinrent 
ä  la  grande  mosquec  pour  y  faire  la  priere  soleunelle,  et  Ton  recita  le  pröne 
au  nom  d'al-Malik  al-'Adil  Badr  ad-Din  Soulamish,  et  ä  celui  de  l'atabek 
des  armees,  l'emir  Saif  ad-Din  Kalaoun  al-Alfi,  eu  meme  temps  qu'on  invo- 
qua  la  misericorde  d'Allah  pour  le  sultan  al-Malik  al-Zahir.  Le  vingt  de 
ce  meme  mois,  arriverent  les  emirs  Saif  ad-Din  al-Bakhili,  Djamal  ad-Din  al- 
Gandji,  accompagnes  d'un  certain  nombre  de  mamlouks  de  Temir  Saif  ad-Din 
Kalaoun  al-Alii.  Cos  personnages  rcrurent  des  emirs  (de  Damasj  le  serraent  de 
fidelite  au  sultan  al-Malik  al-"Adil  Badr  ad-Din  Soulamish,  et  ä  l'atabek  des 
armees,  Saif  ad-Din  Kalaoun. 

Cette  annee,  le  mercredi,  deuxieme  jour  du  mois  de  l^joumada  second, 
l'emir  Sharas  ad-Din  Sonkor  al-Ashkar  arriva  ä  Damas,  en  qualit(5  de  gou- 
verneur,  et  il  vint  demcurcr  au  Palais  de  la  Felicile;  quand  il  y  fut  installc, 
il  manda  l'emir  Alam  ad-Din  ad-Dawaddari,  et  il  lui  ordoiina  de  passer  le 
commandenient  de  la  citadelle  ä  l'emir  Saif  ad-Din  al-Salilii,  lequci  etait 
"ov".  arrive  en  sa  compagnie.    'Alam  ad-Din  rcmit   ä  cet  oiricier  le  gouveincinent 

1.  Dont  il  a  ete  parle  [Aus  liaiiL,  pag'e  471.  —  2.  C'etaienl  ces  niümes  Arabes  que 
le  sultan  Berkc-Khan  avait.  appeli's  ä  son  aide  quand  il  etail  parti  de  Damas  (Nowai'ri, 
man.  arabe  1578,  fol.  103  r").  Ces  Arabes,  comme  on  la  vu  plus  haut,  l'avaient  lache 
a  Ghaza. 


\ 


IIISTOIRE  DKS  SULTANS  MAMLOIKS.  475 

^LaJI  jj_jJI  ^_i_-  ^^Ml  iJiJI  p.L__  jl  i^ij  c5J^b-*J^   ä;.-*^'  (^  _^V1  Tdi.  70  1 
iT  r-jJJl   Jlj  ®^\p\  iii-^  >i"Vl  >:-  p-C>-3  -^UII  ■u..Li  -c^-^ 

^-V    ^'^''     J^     '5^^'3    j^^J    ^^^^    c>     y.^"^'^ 

c}J^\   J\    j^^j    J^Ul    viLUI    ^li.-J   <l   1_^U.3   ^^^il    <LU\   ^^    J^   cr^^^. 
jLj:    j^  j_y.\}=-    »;jV    ^U^3  ._i~ij   ^\   i->l."  üa-UL    O^  iJu  vii^'l^j   V^L   J^_ls 

j_^l    öLUl    dUL^   ^    jUj  a.Ll    ö*54^Vl  ^l^!l   Jl^    J    JUÜI    OÜ.3J 
IjäU-   »iUi   A^   *..Ls    j^   Ajju    J   Iaaj   CjIc'U-    »-^3   (^:^_^.   (3   c^^*"   <j    -'"^  c^* 


de  la  forteresse,  et  Sonkor  al-Ashkar  exerga  l'autorite  ä  Damas  siüvant 
la  coutume  des  vice-rois. 

L'historien  a  dit  :  Ensuite,  les  grands  emirs  bahris  se  reunirent,  ainsi  que 
d'autres;  ils  conseillerent  ä  Femir  Sa'if  ad-Din  Kalaoun  al-Alfi  as-Salihi  de 
s'asseoii-  sur  le  tröne  auguste  de  Tempire,  i>t  ils  lui  preterent  le  serment 
de  fidelite.  Al-Malik  al-'Adil  fut  depose,  et  on  l'envoya  ä  al-Karak,  oü  il 
retrouva  ses  fröres;  la  duree  pendaut  laquelle  il  porta  le  titre  de  sultan 
fut  de  trois  mois  et  demi;  il  fut  depouille  de  l'autorite  souveraine,  le  qua- 
trieme  jour  du  mois  de  Sha'ban  de  cette  meme  aniiee. 

Le  septieme  des  reis  des  Turks  fut  al-Malik  al-Mansour  Saif  ad-Din  Ka- 
laoun al-Alfi  as-Salihi;  il  monta  sur  le  trone,  le  cinquieme  jour  du  mois  de 
Sha'ban,  de  l'annee  678',  dans  la  Forteresse  de  la  Montagne,  la  bien  gardee. 
On  envoya  les  heureuses  nouvelles  de  cet  evenement  dans  tout  l'empire 
musulman'-;  un  mamlouk  d'al-Malik  al-Mansour  fit  la  route  entre  le  Caire 
et  Damas,  en  doux  jours  et  sept  heures,  ce  qu'on  n'avait  jamais  vu  avant  lui. 
Au  moment  de  son  intronisation,  toutes  les  troupes  lui  preterent  le  serment 
de  fidelite;  on  battit  les  tambours,  et  on  pavoisa  les  villes  durant  sept  jours. 

Cette  meme  annee,  dans  les  derniers  jours  du  mois  de  Shavval,  on  iit 

1.  Moufazzal  a  tout  confondu,  suivant  sou  liabitude  :  Soulamish  fut  detrone  le 
dimanche  4  Sha'ban  (i78,  et  Kalaoun  s'est  assis  sur  le  tröne,  le  dimanche  20  Radjab  de 
cette  annee  :  ^ji3!  ^-r^^j  j^  i-f  ^j^j^^  Acs.^1  >ji  ^  LvLLJ!  ^Ji^sr'  ^U  ^^-1?-^  (No- 
wairi,  man.  arabe  1578,  folio  105  v°).  —  2.  Cnmprcndrc  l'empire  mamlouk,  cl  non  pas  les 
pays  musulmans  du  Maghrib. 


476  MOUFAZZAL  IBN  ABIL-FAZAIL.  [312] 

jj-äLJI  vil-UI   jÜäXüI   dJJ.»^  jIaäLJI   ^j^V   /^-^^   («L_a-  ^^r*^^   o'-^j  ^^^^  t5-^ 
Mol.  71  r°.  j^j,    T^Vl   lyLLJ-l  ip:u>Jl  ^i  ^  *  JjVl   ^1  jl^  lUlä   >iVi   >.:-  ^;y_-vJl   ^_^ 

^^Vi     ^S^     iV"*^'     (J—*-^     ,vr°^      ^-^-'     ^■^^^^     tS'^     iV*    ^r~^     »jj^l     '»jw^l     4jl-ii.     jlS 

dl;'  J   cL»«j  ®^l.L<3l   vil,Ul   »^ilj  iilLJl    c^i   J  i.,iiJl   ^)i  Llx_Ji   jU  ^^^ 

_^'-lw     1;^"    ÜLki.')    jjJaÄ)     ^pl_jJl     x~«j>-     «-«    ')__^'Vl    "^-XJb     aJ     Ui,l»-j     /»-r^Vj     JP^äJi     <£.LJ| 


fol.  71  r' 


voyager  Izz  ad-Din,  roi  des  emirs,  de  Damas  an  Gaire,  sous  bonne  g^ardc. 
Le  vingtieme  jour  du  mois  de  Zilhidjdja,  l'emir  Hosam  ad-Din  Latchin  ' 
as-Silahdar,  mamlouk  du  sultan  al-Malik  al-Mansour,  arriva  k  Damas,  ayaut 
en  sa  possession  un  rescrit  lui  enjoignant  de  descendre  ä  la  citadelle,  et 
de  s'y  installer,  ce  qu'il  fit". 

L'emir  Shams  ad-Din  Sonkor  al-Ashkar  en  con^ut  des  soupgons  sur  ses 
projets.  Dans  les  dix  premiers  jours  du  mois  de  Zilhidjdja,  les  emirs  qui 
avaicnt  un  commandement  ä  Damas  s'accorderent  avec  l'emir  Shams  ad-Din 
Sonkor  al-Ashkar  pour  l'elever  ä  la  souverainete ;  Sonkor  al-Ashkar  s'em- 
barqua  dans  cette  aventure^  et  les  emirs  lui  preterent  serment  de  fidelite. 
Lorsque  fut  arrivee  la  soiree  du  vendredi,  quatorzieme  jour'  du  mois  de 
Zilhidjdja,  Temir  Shams  ad-Din  Sonkor  al-Ashkar  partit  ä  cheval  du  Palais 
de  la  Feiicite  pour  se  rendre  ä  la  citadelle,  avec  l'appareil  de  la  roj-aute,  et  il 
prit  le  titre  d'al-Malik  al-Kamil. 

A  ce  moment,  il  fit  arreter  Allchaligh ''  et  Latchin";  les  autrcs  emirs 
lui  preterent  serment,  ainsi  que  toutes  les  troupes,  en  presence  des  kadis. 
Ensuite,  il  envoya  Saif  ad-Din  Balaban  al-Habishi'  dans  toutes  les  villes  de 
Syrie,  et  dans  les  forteresses  de  cette  contr^e,  pour  se  faire  prcler  sermcnl 

1.  Co  nom  est  mongol;  il  designe  une  sorte  d'epervier.  —  2.  l'our  surveillcr  les 
agissements  du  gouverneur,  Sonkor  al-Ashkar.  —  3.  Litt.  «  il  partit  pour  la  chasse  » ; 
en  fail,  c'elail  Sonkor  al-Ashkar  i|ui  avait  intrigue  avec  les  ('inirs  pour  s'elevcr  ä  la 
souverainete  de  la  Syrio.  —  4.  Le  vingt-quati-(^  de  ce  mois,  dans  Nowairi,  man.  arab(! 
1578,  fol.  107  recto.  —  5.  iiokn  ad-Din  al-Adjami  Allchaligh  al-Salihi,  qui  avait  refuse 
de  lui  pröter  serment  (Nowairi,  man.  arabe  1578,  fol.  107  recto).  —  ti.  Mosam  ad-Din 
Laichin,  gouverneur  de  la  citadelle,  ibid.  —  7.  Le  nom  de  cet  olTicier  ne  parail  pas 
dans  le  Manlial;  Nowairi  le  nomme  z—'-^^  ^,y  Toba  al-Hahishi,  ibid.;  ce  nom  est  lo 
niongol  dobo  «  coUine  ». 


[313]  IHSTOIRK  DES  SULTANS  MAMLOUKS.  477 

^a)1   ja.    ^y  Ijjj  «l^   ^<L«)1   üjU^   JJs   ^   A-iuJI   <ui-l   ->^    ^J\    ytÜiJl    j,l 

®<Ü   JUsJlj   -u*_'l    ciUl    Jli^   j^J^,,.;    t>;'    -'^o^-' 

^^^Lö)    Ju.L^l    cLUl    ._^UJ1    ,yLiVl    ^^    (3^-*i   f^^    '    ^/^    ..JjilJlj    jjj>ls  ♦  loi.  71  v 


(par  les  ofiicicrs  ijui  les  commandaient);  il  eiivoya  de  meme  des  expres  dans 
cette  intention  au  souverain  de  Hamali  et  au  gouverneur  d'Alep.  Sliams  ad- 
Din  Sonkor  al-Ashkar  exerc^a  rautorite  souveraiuo,  faisant  executer  ses  ordres 
et  rospccter  ses  defenses,  jusqu'en  l'annee  679,  comme  cela  sera  raconte 
plus  loin,  s'il  plait  ä  Allah,  le  tres-haut. 

Cette  meme  annee,  le  vingt-deuxieme  jour  du  mois  de  Zilka'ada,  on 
celebra  le  service  iunebre  d'al-Malik  as-Sa'id,  daus  laForteresse  de  la  Mou- 
tagne ;  le  sultan  al-Malik  al-Mansour  revetit  des  habits  blancs  "  pour  paraitrc 
i^i  cette  ceremonie.  Cette  meme  annee,  les  olUciers  d'al-Malik  al-Mansour 
prirent  possessiou  de  la  forteresse  de  Shaubak,  qui  leur  fut  livree  par 
la  garnison  qui  capitula.  Ils  la  firent  demanteler. 

Le  prince  qui  y  regnait,  Nadjm  ad-Din  Ivhidr,  fds  du  (sultan  al-Malik) 
az-Zahir,  en  etait  parti  pour  aller  chercher  un  asile  chez  son  frere,  (al-Malik) 
as-Sa'id,  avaiit  que  Tarmec  (d'al-Malik  al-Mansour  Kalaoun)  ne  soit  venue 
l'assieger. 

Cette  annee,  mourut  IJadr  ad-Üin  Mohammad  iljn  Berke-Khan,  oncle 
maternel  d'al-Malik  as-Sa'id.  Louanges  soient  rendues  ä  Allah! 

Au   commencement  d(!    l'annee    679,    le    khalife    al-Hakim    exergait    la 
souverainete    spirituelle,    coiiinir    prccedemment ;   le'    sultan    d'Egypte    etait 
al-Malik   al-Mansour  Kalaoun,  et   l'usurpateur,  en  Syrie,  ä  Damas,  Sonkor  '  ^jI.  :i  v 
al-Ashkar,  qui  s'etait  parc  du  titrc  d'al-Malik  al-Kamil;   le  prince  de   lia- 
mah  reg-nait  comme  les  annees  antecedentes. 


-o 


1.  Ce  qui  elail  la  couleur  du  grand  deuil ;  al-Malik  al-Sa'id  elail  son  gendre. 


478  MOUFAZZAL  IBN  ABIL-FAZAIL.  [314] 

®\_^    'bi   Ol  Iji-oi  ^^   j!„j   iA-j    •LiUl     '1   jLiI   «oA.    ^   sLl.   'I^Vli   j^i 

Sr"   (V°   "^>--^     t.5-*ir^^  ö^".   ^J^r»^'^  tlr;."^^   '— ^  -.-rr*"^'^  '^3   fj^^    -^  (^^'  (J-5 
^_jisj    i-UIf-l    U    ^It    ^^    ,_<^    aJ    ji^.-r.: Jl    viJLLjl     /j^    ^15    iA)     (J^J    j^^-alJI    di-LJl 

Sii     e--JL£    X»"    ®i«JU)l     j    >,Xs.    «Ojilj    "U^lj    AjLö)    ^1     .».Üaj     <tiyi     CäT    Jjj— ÜIj     jtUl 

"oA)!      Ai.       f^'it      Cf^     "  C-^^i^'J     ^  V^        Jl     A_r   _^ajjl       .Sl.,,.«'!      (Jj.«ffi)        r'-^*"      1,5 "4>^.      C^3 

'^0^,"^^'    (V  3    L?"™'      i.?'^^-'    (^'-^'    '  >^>^3    ^^— »-^1     |_g-Ai  ':„,.,t,^3     ,_$^,»_j3    (.5t^^ 

1.   Man.    .j.rA.UL>    ^j.^»J!    ,,jjj|  >_a.._.   —   2.   11  faul  lire     ,..-J-H.Jl.    —  3.   Man. 
ij:^jx5C>.  — 4.  Man.  (i.U^.  —  5.  Lire    .y..^li  Hj^'j- 


Le  premier  jour  de  rannee,  le  jeudi,  Sonkor  al-Ashkar  parlit  ä  cheval 
de  la  forteresse  de  Damas,  pour  se  rendre  ä  THippodrome  (vert),  entoure 
de  la  pompe  de  la  royaute;  puls,  il  s'en  retourna  k  la  citadelle;  cc  fut  uii 
jour  de  grande  fete.  Quand  il  sortit  par  la  porte  Bab  as-Sirr,  les  emirs  mar- 
chant  devant  lui,  il  fit  im  signe  ä  la  foule  de  la  main,  et  la  salua:  les  gens 
adresserent  au  ciel  de  nombreuses  invocations  pour  sa  telicitc. 

Le  douzieme  jour. du  mois  de  Moharram,  Temir  Saif  ad-Din,  suraomiiic 
Balabau  al-Karimi',  arriva,  en  qualite  d'ambassadeur  d'al-Malik  al-Mansour; 
il  apportait  une  lettre  de  ce  souverain,  dans  laquelle  se  trouvaient  des 
remontrances  nombreuses  sur  les  desseins  qu'avait  l'ormes  Sonkor  al-Ashkar; 
il  lui  demandait  de  faire  la  paix,  et  de  rentrer  sous  son  obeissance.  Sonkor 
al-Ashkar  se  rendil  au-devant  de  l'emir;  il  le  combla  de  marques  d1ion- 
neur,  et  il  le  fit  descendre  chez  lui,  dans  la  citadelle. 

Ensuite,  immediatement,  arriva  un  courrier,  lequel  apportait  la  uouvelle 
que  les  troupes  egyptiennes  etaient  arrivees  devant  Ghaza,  qu'elles  etaient 
commandces  par  les  emirs  Alam  ad-Din  al-Halabi,  HaTsari,  Rishtoghdi  ash- 
Shamsi,  Bektout  al-"Alayyi,  Bektash  au-Nadjnii,  et  (|ue  ces  offieiers  mar- 
chaient  sur  Danias". 

1.      jbijJI     e*Jt-C3'  ,.,Lb     .jjjl  s_i~-    f-*^l  «  l'emir  Sait  ad-lJin  Baiaban  al-Karimi 

al-'.Mayyi  »,  «lans  Nowai'ri  (man.  arabe  IhlS,   fol.  107  i-ecto  ,  doiit  la  le(,'on  ne  l'ail  pas 

(lo  doiite;  traprüs  NowaTri,  cet  timir  arriva  le  8;  il  est  possilile  quo  Moufazzal  ait  Irouve 

(lans  UM  niauvais  manuscrit,  ou  li^  ccipisti'  de  Mcuilazzai.  dans  le  lirouilloii  de  son  maitre. 

i^^S  ^Ll)  ,.►>--!'  •«_i— .  et  niLÜ  en  ait  l'ait  ^S  a.I"j   ^   .:«^J'    .iJ--l  ^_i—  pour  cssavcr 

i_r    -v  •    C^-  '  yj  ■     —  ^^  \^'-  ■■       ' 

de  le  gloscr.  —  2.  I'our  venir  alta(|ucr  Sonkor  al-Ashiiar. 


[315],  HISTOIRE  DES  SULTANS  MAMLOUKS.  '.79 

J^  j  JjJ    f^^^   ^t^   '^^   '^''    ^-r^'j   V^'    jy^'^   er*   errrt^'    ■^^   f  ®  J^:> 


3. 


1.  Lire     J^H,  commc  dans  Aboul-Mahasin,  man.  arabe  178'i,  folio  12  verso.  —  2.  f.irc 
.,._U-'I.  -  3.  Lire   .^-U-M  J^-^l  ^<''..  -  4.  Man.     ^.-.wc-'i. 


Apres  cela,  al-Habishi'  s'en  revint  des  forteresses  de  S^ric;  il  apportait 
la  nouvelle  qu'il  avait  fait  preter  dans  toutes  las  citadelles  le  serment  de  fide- 
lite  (ä  Soiikor  al-Aslikar),  et  qu'il  avait  mis  dans  chacune  d'elles  un  gou- 
verneur  ponr  y  exercer  Tautorite  en  son  nom. 

L'historien  a  dit  :  Quand  fut  arrive  le  quinzieme  jour  du  mois  de  Safar, 
l'armee  egyptienne  et  Tarmee  syrienne  se  rencontrerent.  Au  moment  meme 
oü  elles  prirent  contact",  l'armee  de  Hamah,  les  troupes  d'Alep,  et  la 
majorite  des  emirs  de  Syrie,  deserterent,  et  passerent  du  cöte  des  Egyptiens. 

(Juand  Sonkor  al-Aslikar  vit  cela  •\  il  prit  lui-meme  la  fuite  avec  les 
emirs  qui  se  trouvaient  avec  lui,  qui  etaient  al-Hadjdj  Ezedemur,  'Ala  *  loi.  72  r. 
ad-Din  al-Keupeki\  Kara-Sonkor  al-Mou'izzi,  et  al-Habishi".  Auparavant, 
dans  la  soiree  du  vendredi",  Sonkor  al-Ashkar  avait  envoye  ses  fils,  ses  appro- 
visionnemcnts,  et  le  grand  maitre  de  sa  maison  ä  Sihyaoun.  Quand  il  eut  ete 
vaincu,  les  Arabes  Tentrainerent  en  dehors  du  champ  de  bataille,  et  le  con- 
duisirent  dans  la  Ghouta',  puls  ils  entrerent  dans  la  prairie*,  monterent  dans 

i.  Salt'  ad-Din  Toba  al-Habishi,  voir  page  476.  —  2.  Litt.  «  oii  Tceil  se  trouva  en 
face  de  Van\  (de  l'ennemi)  ».  —  3.  D'apres  Nowairi  (man.  arabe  1578,  fol.  107  v°), 
Sonkor  al-Ashkar  fut  battu  ä  al-Hasoiira  5,j — x^' :  il  etait  parti  de  Damas  le  12  Safar 
(379;  la  bataille  eut  liyu  le  J5.  Aboul-Mahasin,  Noudjoum,  man.  arabe  1784,  folio  12 
v°,  nomme  al-Djasoura  5,^*-==^',  le  lieu  de  la  bataille.  —  4.  .M-Keupeki  signifie  «  mam- 
louk  de  Keupek  » ;  Keupek  signitie  «  le  chien  »,  en  turk-oriental.  —  5.  Nowairi,  dans  le 
recit  de  ces  evenements  (man.  arabe  1578,  folio  107  verso),  nomine  cet  otTicier  Sait  ad- 
Din  Balaban  al-Habishi,  commr  Moufazzal  (page  47()) ;  il  n'y  a  pas  a  douter  qu'il  ne  soit 
le  meme  que  celui  qu'il  appelle  autre  pari  Sai'f  ad-Din  Toba  al-Habishi.  —  G.  13  Safar 

ibid.).  —  7.  Nom  du  pays  de  Damas,  ä  18  milles  ä  l'entour  de  la  ville.  —  8.  Parmi  les 
localites  qui  sy  trouvent,  Yakout    i\ ,  488)  cite  Mardj   Rahit,   Mardj  al-Soffar,   Mardj 

Azza. 


480  MOUFAZZAL  IBN  ABIL-FAZAIL.  .[316] 

^^    ^y^,    \    13-Uasj    '^.jr"    'j*^J   7r^r»J'    Uiä-iJ    <i>»iJI    ,3   Aj    IjjL-j    ^Jl     ^xi   ^yJl 

w-^U  ^ji=yi\  j>_-OI  '>U   Mjj'l^  p,,T!  :p  ®U_y_  ^^jl  J^_jC!1  iÄA  J\  liJJJL  ^  ^^ 
1.  II  faudrait  la  forme  du  duel  U^  twj',  comme  plus  loin. 


la  Barriyya',  et  ils  se  reudirent  avec  lui  aux  tentes  de  Sharaf  ad-Din  ibn. 
Mohanna. 

Sonkor  al-Ashkar  descendit  chez  Sharaf  ad-Din,  et  implora  sa  protec- 
tion, que  cclui-ci  lui  accorda;  puis  il  partit  avec  lui  pour  ar-Rahba  ■.  Le 
laps  de  temps  qui  s'etait  ecoule  depuis  le  nioment  011  il  avait  ete  reconmi 
comme  souverain  jusqu'ä  cette  defaite  aVait  ete  de  quarante  jours. 

Sonkor  al-Ashkar  et  Sharaf  ad-Din  ecrivirent  alors  a  'Ala  ad-Din  al- 
Djouvaini'',  qui  etait  le  chef  de  l'administration  ä  Baghdad,  et  le  gouverneur 
du  pays  d'Irak.  'Ala  ad-Din  ecrivit  ä  Abagha,  roi  des  Tatars  (pour  lui  ap- 
prendre  les  aventures  de  Sonkor  al-Ashkar).  Ala  ad-i)in  al-Djouvaini  envoya 
des  gens  pour  faire  des  promesses  ä  Sonkor  al-Ashkar  et  ä  Sharaf  ad-Din, 
pour  leur  faire  prendre  le  temps  en  patience,  jusqu'au  nioment  oü  reviendrait 
la  reponse  d'Abagha,  avec  ce  qu'il  aurait  decide*. 

Plusieurs  fakirs^  vinrent  trouver  Sonkor  al-Ashkar;  ils  hlämerent  son 
Intention  de  passer  chez  les  Mongols,  et  lui  dirent  :  «  Allah  le  tres-haut 
t'a  sauve  de  l'inlidelite;  il  a  repandu  sur  toi  les  bienfaits  de  l'lslani  '',  et  tu 

1.  Nom  du  deserl  qui  s'etend  entre  la  Syrie  et  l'Kuphrate.  —  2.  Qui  etait  sur  la 
frontiere  mongole.  Nowai'ri  (man.  arabe  1578,  fol.  108  recto)  dit  que  Sonkor  al-Ashkar 
avait  ete  abandonne  en  route  par  la  plupart  de  ses  partisans.  Le  gouverneur  de  Rahba, 
MouwalFik  ad-Din  Khidr,  refusa  de  lui  rendro  la  ville.  —  3.  Djouvaini  est  l'auteur 
dune  liistoire  des  Mongols,  en  langue  pcrsane,  le  T/iri/:h-i  Djiliangoiislia,  dans  la- 
quelle  Bar  Hebreus  et  l'auteur  du  Masalik  al-absar  ont  puise  leurs  renseignements 
sur  ces  conquerants.  —  4.  Soit  d'acrueillir  li:s  i'ugitil's,  snit  de  leiir  inlerdire  rentree 
de  ses  domaines.  —  5.  Ces  fakirs  n'oni  pas  d'exist(?noL'  legale  dans  l'lslam ;  ce  sont 
de  saints  personnages,  des  soufis,  et  dos  devots,  qui  jouissenl  d'un  grand  credit  aupri-s 
de  leurs  coreligionnaircs,  et  qui  se  permcltent,  le  cas  eclieant,  d'adresser  des  remon- 
Irances  aux  puissants  du  jour,  comme,  plus  d'une  fois,  les  lellres  chinois  ont  crilique  les 
actcs  du  Fils  du  Ciel.  —  6.  Allusion  ä  ce  fai(,  que  les  mamlouks  etaient  de  recenls 
converlis;  Sonkor  al-AsJikar,  coiunu'  Ions  ces  miliriens,  elait  d'origine  lurkc  ou  mon- 


[317]  HISTOIÜK  DKS  SULTANS  MAMLOl'KS.  /,8! 

•^jj  m-*^^    •* '^  ®^i-Le^3   iJlUl   Ij^     Jl   jj-^asJl     Jl    «AL;'   ji   ^^äIäJIj   viJ äJ 

<c^    ^Ui   J   ^^^j,   ^%    Jl    ^/C<,llj   jj.^   J\   ^:>j\    ^UJlj  j^-,-=  Jl    '^3 

^*^y\    ^r*^^         C?r^'    O*-"^'     ^    Jj-'J    öri^^r^^     l_j^bl     i^U     ^jüS)»\     y^-^    w!3^  •  fol.  72v". 

*;_^    ii,li!L    ^_^_-»jl!I    ^_g j.;.:.  .^■'>3    jIj^I    ^U   ^_gdl    xjIjo    r^«*"^'   öi-"^^  J^J   j'-*-^^ 

j\xiy>^\     J^-Ol     v_i~-     ^r;;^Vl     j^ii:>-     iiiyl\     ^y       Jl"     Jj    ®ij|jo     ijy>J^')j\i,    ~jb^t-l 
jJWi     ^aJI    J>jJ    j^V     j,_jJ1    (.L^    jiUlj    ^jLSi\     JL^    k^    ^    l^\    Jy^ 


1.  Man.  omet  «.  —  2.  Lire   ,liil:iw'     .^  iJ^. 


vas  retourner  ä  rinfidelite.  Tu  seras  ainsi  la  cause  que  les  Tatars  vont  mar- 
clier  contre  les  Musulmans,  et  cela  pour  satisfaire  les  passions  de  ton  äme. 
Ce  qu'il  te  convient  de  faire,  e'est  de  monter  dans  los  chäteaux  l'orts  oü  se 
trouvent  ta  fauiille  et  tes  l'emmes.  » 

Sonkur  ul-Ashkar  '  ccouta  ces  paroles,  et  prit  le  chemin  du  retour;  il 
monta  ä  Siliyaouii,  al-lladjdj  Ezedemur  ä  Shaizar,  al-Keupeki  ä  Balatonos; 
il  entreprit  de  ramener  la  paix  entre  lui  et  al-Malik  al-Mansour,  comme  cela 
sera  mentionne  plus  loin,  s'il  plait  ä  Allah  le  tres-haut. 

Quant  ä  Tarmöe   de  Damas,  apres  la  fuite  de  Sonkor  al-Ashkar,  eile  fit 
sa  jonction  avec   los  Egyptiens.    Alani   ad-üin   al-llalabi  descendit   au  al- 'fol. 72 v». 
Kasr  al-ablak,  dans  THippodrome-,  Tzz  ad-Din  al-Afram,  dans  son  hötel, 
pri-s  de  1  llippodnjme,  Kishtoghdi  ash-Shamsi,  dans  la  citadelle,  parce  qu'il 
etait  ostaddar,  al-Aidemuri,  dans  sa  maison. 

Le  lendemain  de  la  bataille,  Temir  Saif  ad-Din,  le  tchoukandar,  qui 
etait  gouverneur  de  la  citadelle  au  nom  de  Sonkor  al-Aslikar,  arriva; 
il  rendit  la  liberte  ä  Hosam  ad-Din  Latcliin,  ä  ilokn  ad-Din  Altchaligh,  et  ä 
Taki  ad-Din  Toba'',  apres  leur  avoir  fait  jurer  qu'ils  n'attenteraient  pas  ä  son 

gole,  et  son  pire,  son  grand-pere  au  plus,  avait  professe,  ou  le  Bouddlüsme,  ou  le 
iNIanicheisme,  ce  dont  les  fakirs  avaient,  comme  lui,  une  pleine  conscience. 

1.  Nowairi  (man.  arabe  1578,  fol.  108  recto)  dit  que  plusieurs  des  gouverneurs  des 
places  de  Syrie  se  refuserent  ä  reconnaitre  la  souverainete  de  Sonkor  al-Ashkar,  qui 
venait  d'etre  battu.  D'autres  lui  resterent  fideles  dans  Fadversite,  et  le  reconnurent; 
tcls  furent  ceux  de  Sihyaoun,  Barzouyya  ^'\y,  Shaizar,  Iloms,  Akkar.  —  2.  Le  celebre 
Hippodrome  vert.  —  3.  Ce  Taki  ad-Din  Toba  avait  ete  arrete  par  ordre  de  Sonkor 
aJ-Ashkar,  en  meme  temps  qu'Altchaligh  et  Latchin  fNowairi,  man.  arabe  1578,  folio 


482  MOUFAZZAL  IBN  ABIL-FAZAIL.  [318] 

^UJI    ^^1    ^•'^='1^    ji^-«-5    o^l    jL«^    C>-i-)l    ^^1'    ^r'^    ^   ''-^^.    JJJ   X."   ®jl-»wJL 
jLvii-  j^l   ^jj^AJi   jj~»-i  ,c^^'   J>--~i   r^^'-'   ■^''J   "'^"   '--^■^  <^   j^3  \j~>~-*-*^^ 

1.  Lire  ._y:>^.,ijw.M  V^',  ou  .^~)j^^j!  L^l,  ce  qui  conslitue  une  le(;on  inferieure.  — 
2.  Lire  aUi  ^t:;;^,  ou  iSxS)  w^;^.  —  3.  Lire  ^-'Ji->  un  «  courrier  »,  ou  -\;i-J!  «  la 
poste  ».  —  4.  Lire  ^J^»-aJ!  äcUäj.  —  5.  Lire  AJ"i!.  —  6.  Lire    ^1. 


existence  quaiid  il  les  aurait  fait  sortir  de-leur  prison.  Ensuite,  il  ordonna 
d'ouvrir  la  porte  de  la  citadelle,  et  les  gens  recouvrerent  la  tranquillite. 

Quand  les  einirs  egyptiens  furent  eutres  k  Danias,  comine  cela  vieiit 
d'etre  raconte,  on  battit  les  tambours,  oii  pavoisa  la  ville,  et  la  population 
se  trouva  completeraent  rassuree.  Puls,  on  arreta  le  vizir  de  Sonkor  al- 
Ashkar,  Ibn  Kasirat,  et  l'inspecteur  de  Tadministration,  lequel  etait  Djamal 
ad-I)in  ibn  Sasari;  en  meme  tenips,  on  arreta  le  kadi  des  kadis,  Ibn  Khal- 
likan,  et  on  l'interna  chez  al-Halabi,  dans  rilippodrome. 

Apres  cela,  un  courrier  du  Caire  arriva  ä  Damas  apportant  Famnistie 
pour  les  liabitunts  de  cette  ville;  al-Halabi  fit  venir  le  kadi  Shams  ad- 
Diii  ibn  Kliallikan,  qui  fit  la  lecture  de  la  lettre  du  sultan;  on  remit  en 
liberte  Madjd  ad-Din  ibn  Kasirat,  ainsi  que  les  gens  qui  avaient  ete 
arretes. 

Avant  ces  evencments,  il  etait  arrivü  un  rescril  du  sultan,  qui  enjoignait 
de  pendre  le  kadi  Sliams  ad-Din  ibn  Rhallikan,  parce  qu'il  avait  donne  aux 
gens  de  Damas  un  avis  juridique  leur  permettant  de  couibattre  al-llalabi  et  les 
troupes  egyptieunes;  ensuite,  on  rcQut  la  lettre  accordant  Famnistie  ä 
Ions  les  coupables,  apres  un  paragraphe  dans  lequel  il  rtail  dit  :  «  Vous 
nous  avez  traites  comnie  des  mecreants,  mais  cst-cr  que  Sonkor  al-Aslikar 
serail  de  la  famille  d"Abbas,  par  liasard?  » 

107  reclo).  II  est  essentiellement  dilTerent  de  Sail'  ad-Din  Toba  al-llabislii  [ibid.;  voir 
page  476,  nole  7). 


[3li)]  UISTOIHF;  DKS  SULTANS  MAMLOUKS.  /,83 

jU,jVI   f_y_   jo   UJs  ®yb  ^1^''  t-LJ    j^  ^XiVI    ^/L_s    r-j'j^   l;_^.»ll«=-   j»<Cjl   aJ   Jl» 

^^   i^^r^"^'  ^-"^^   *'— ^     ^^'^'  W^'  ^-H  ^^  ^-*ii;;   ^^5   ^L'"^'^    "^J  0=r-^-5  li-^^ 

Jj  ®l^   ciUl  iJ^j  bUj>-   v_,^LJ  "-Mj^Uj"  ^I-«^3  xjb_j.'l.   iy  *  ^>.a!1   (-1^3  üaJUl  » f,ji. -a i 

.1^"  Jl  jl-L^il  ^^  <,  ^.rf>-jj  ^LJI  ix,l^  ^^V  j>_^\  ^L^  ^^Vl  i^j  jij^l 

^^.    **— ^    cT^J    (I^."^'    f^— =-    ^^r*^''    »-^vJ   i*v*r*t^   'l>^-/'    J"'^   '-'^I    'j-^3    ^-*-^    ^ö«iÄ)l 
r^.  J  kr'-?  ■•'^'^  "^^^y  ^^.  f'j  '^^    '*-4/.  J^  t5-^'    ^-'^'^   r""  -'Ir*    >^^'   >-*' 

^"    jl^    L    l_^iL-l3    ^1    ^^   Jj,\   Ij-L^lj    „l^Ji   Iy>l3    _l>    Jl    ^^Vl3    jUl 


1.  Lire  f-^li'  .'Jb.  —  2.  Lire  .'JiJ'.  —  3.  Lire 


Le  raercredi,  vingt  et  unieme  jour  du  mois  de  Rabi'  prämier,  un  courrier 
arriva  (du  Caire),  apportant  un  diplome  qui  investissait  l'emir  Hosam  ad-Diu 
Latcliin  de  la  charge  de  vice-roi  de  Damas,  et  Taki  ad-Din  Toba '  des  fonc- 
tions  de  vizir.  II  apportait  egalement  un  dipIöme  au  nom  du  prince  de  llamali,  »toi.  :3r 
(>t  les  vetements  royaux  qui  lui  conteraient  la  souverainete  dans  cette 
ville. 

Le  jeudi,  toutes  iestroupes  de  Üamas  et  cellesd'Egypte,  qui  etaient  venues 
avec  al-llalabi,  monterent  ä  chevul,  et  se  rendirent  ä  la  parade,  ä  l'Hippo- 
(Iroiiii';  on  y  rcvetit  Teinir  Hosam  ad-Din  Latchiii  des  vetements  lui  con- 
fcrant  l'investiture  de  la  vice-royaute ;  puis,  les  Iroupes  s'en  revinrent  de 
rilippodrome  jusqu'au-dessous  de  la  citadelle -.  (^)uand  elles  arriverent  ä 
la  Porte  Bab  as-Sirr,  tout  le  nionde  mit  pied  ä  terre;  Temir  Hosam  ad-Din 
Latcliin  descendit  egalement  de  clieval,  et  baisa  par  trois  fois  le  seuil  de 
la  porte  ßab  as-Sirr.  Al-Halabi  voulut  Taider  ä  se  remettre  en  seile,  mais 
Latcliin  nc  voulut  poiut  accepter  cette  oflre,  et  l'emir  ne  le  fit  pas  par  defe- 
rence  pour  lui. 

Cetle  meme  annee,  le  dimanclie,  seizieme  jour  du  mois  de  Üjouiuada 
second,  arriverent  (ä  Damas)  les  premiers  groupes  des  gens  qui  s'^taient 
eiifuis  d'Alep,  de  Hamali  et  de  Hoiiis,  par  suite  de  l'invasion  que  les  Tatars 
et  les  Armeniens  avaient  faite  k  Alep,  oü  ils  avaient  incendie  la  grande 
mosquee;  les  gens  de  Sis'   s'etaient  empares   de  la  chaire  ä  precher,  et  ils 

1.  Voir  page  481,  note.  —  2.  Laquelle  domino  l'Hippodrome.  —  3.  Les  Armeniens 
de  Cilicie. 


'fol.-Sv 


4R4  MOUFAZZAL  1B\  ABIL-FAZAII.  [320] 

®j.UJIj  ^^*.>  ^Sl^«!l  Ä.*f>-3  »[_,^V1  ^'U  a)  ^ia-j  üAjC  13  <».L>j  ^3-j  ^^  J  ,lfc 
•U.L  [i\s  jL:;!!  '^_j=^  ^„,  isji  ^1  [j^yj  jlLUI  ^l^j  J  ^^LJl  j4=^"  j^-' 
^y    J>;^^     'j-*-*-^    Wä!I     ^_^>^    j    IjJj    ®^.i.-.^     J>=*-H     (»^J     ^r^    es^^     *r-J    tn^Jf"-' 

'■  jj-2>     .j^^~^3  >*  (_s="^^''   j^   ij;.-*^^  ^:""  (V"  '-b-'-?   -^Lp^'  O'^^J  'r^L'^^  ^^ 

1.  Lire  li3l. 


avaieat  saccage  ce  qui  etait  coiistruit',  puis  ils  s'en  etaient  retournes  sains 
et  saufs. 

Cette  annee,  le  sultaii  al-Malik  al-Mansour  confera  ä  son  fils,  al-Malik 
as-Salih  'Ala  ad-Diu  'Ali,  au  mois  Je  Radjab,  las  prerogatives  de  la  puis- 
sance  souveraine,  et  il  le  iiomrna  son  heritier  presomptif.  11  lui  fit  preter 
serment  de  lidelile  par  tous  les  emirs  et  par  toiites  les  troupes  d'Egypte  et 
de  Syrie. 

Ensuite,  les  troupes  partireut  sous  le  commaiidement  du  sultan,  et  inar- 
clierent  vers  Ghaza,  ä  cause  de  linvasion  que  les  Tatars  avaient  faite  (du 
cöte  d'Alep).  Quand  le  sultan  apprit  que  les  Tatars  avaient  battu  eu  retraite, 
il  reprit  le  chemin  de  l'Egypte,  et  il  n'entra  pas  ä  Damas. 
lui.  7.Jv°.  Cette  nieme  annee,  le  vendredi '...,  les  Francs  nioaterent  de  Markab '', 
et  battirent  une  partie  de  Tarmee  musulinane.  La  cause  en  tut  (jue  Ton 
avait  detache  de  Damas  un  corps  de  niille  cavaliers  du  cüte  de  Markab  et 
de  la  Citadi'llc  des  Kurdes.  L'eniir  Sa'it"  ad-Din  Balaban  at-Tabbaklii  etait 
parti  avec  eux,  en  raeme  temps  que  les  troupes  qui  se  trouvaient  ä  la  Cita- 
delle  des  Kurdes,  liuit  cents  cavaliers  turkomans,  et  deux  mille  hommes  de 
pied.  Ces  Forces  se  dirigerent  du  cöte  des  Francs,  et  elles  pönetrerent  (sur 
leur  territoire)  par  un  delile.  Les  Francs  marcherent  contra  Tarmee  musul- 

1.  Cette  forme  est  liarbare  et  une  fautc  grossiere  pour  J  «  lä-bas  »;  Moufazzal 
avait  ecrit  ^  pour  J,  avec  la  forme  recourbee  du  >  mim  final,  qui  ressemble  ä  la 
ligalurc  y,  le  copiste,  ne  comprenant  pas  le  mot  h-',  ;i  pensö  que  Moufazzal  avait  oublie 
une  lettre,  et  a  reslilue  v*»J ;  il  s'ensuit  qu'il  faul  comprendrc  :  «  ils  saccagerenl  ce 
quil  y  avait  lä-bas  ».  —  2.  La  date  manque  dans  le  manuscrit.  —  3.  Markab  appar- 
tenait  cn  eilet  aux  Francs;  eile  ne  ful  conquise  par  les  Musulmans  qu'en  684  (Nowai'ri, 
man.  arabe  1578.  fol.  113  r"). 


.32r  IIISTOIHK  DP.S  SUf.TANS  MAMI.OUKS.  485 

jiAI*    Jj-^-L_JI     J>.     ^Js.j    Ij^^-Clj    ^C^JI     '  ,zA,_    Ji     rcJ_yi)l     ^»jJt     »ALs     ,J-ä.     jl^ 

'il^Cc    J^j  J^>j   1^3 Jl    ^1^    ^L_x.lL    •q^^l   jIa,I1   ^   j^^-^l   dlL.I|  jlUJl 

1.  I,ire  s.:^^,  par  suile  de  la  coiifusiün  du  ^^  et  du  ^,.  —  2.  Man.  iiy  _p.!;  il  faul 
naturellcnient  lire  hy  ^iv'  ^"^^1  ^1.  —  3.  Lire  .^-y;  Celle  crreur  grossiere  mon- 
tre  la  conl'usion  absolue  du  O  et  du  ^,.  —  fi.  Man.  K!i^;  cette  forme  Uk  est  indubi- 
lablement  une  faute  du  copiste  pour  LCx,  qui  est  pour  Ki,  d'oü  Ton  voit  que  l'auteur 
confondait  Ic  ~  /m  ot  Ic  o  'ai/i,  lesquel.s  sont  des  arliculations  qui  correspondent  ä  des 
regislres  essentiellement  difTerents. 


niaiii',  qui  iie  put  leur  resister,  et  qui  f'ul  battue;  dans  ce  combat,  furenttues, 
du  cüte  des  Musulmans,  deux   cents  hommes,  taut  cavaliers  que  fautassins. 

Cette  aunöe,  on  regut  la  uouvelle  que  les  fds  du  frere  de  ßerke '  avaient 
marclie  contrc  les  Tatars,  qu'ils  s'etaient  enipares  de;  leurs  tentes  -,  qu'ils  les 
avaieut  battus  par  deux  fois,  et  que  les  Tatars  se  trouvaient,  du  fait  (de 
cette  aggressiou)  de  leurs  adversaires,  dans  une  Situation  di^sesperee '. 

Cette  annee,  tont  au  commencement  du  mois  de  Zilhidjdja,  le  sultan 
al-Malilv  al-Mansour  partit  du  Caire  avec  l'armee,  et  il  vint  camper  ä  ar- 
Roiiha,  011  il  regul  les  ambassadeurs  de  Saint-Jean  d'Acre^;  il  resta  ü  al- 
llouiia  jusqu'au  commencement  de  l'annee  G80.  Cette  meme  annee,  Ic  jour 
de  'Aral"a%  il  tomba  en  Egypte  une  averse  considerable  de  grele,  et  une 
quantite  Enorme  de  cereales  qui  venaient  d'ötre  semees  furent  aneanties.  Le 


1.  Les  souverains  mongols  de  la  Horde  d'Or,  a  Sarai,  sur  la  Volga.  —  2.  0:»-j 
tradiiit  ici  le  terme  mongol  ^^^-^^  oghruk,  qui  designe  les  campements  des  Mongols. 
—  3.  II  s'agit  ici  d'une  incursion  des  Mongols  de  la  Horde  d'Or  sur  les  terres  des 
Mongols  de  l'Iran,  qui,  dans  Moufazzal,  sont  nommes  Tatars;  cotnme  les  princes  du 
royaume  de  Tchagliatai,  les  khans  de  la  Horde,  par  Jalousie,  nourrissalent  contre  les 
Mongols  de  Tauris  et  de  Maragha  une  haine  inassouvissable.  —  4.  Makrizi  dit  formelle- 
ment  qu'uiic  Irevo  fut  conclue  a  ar-Roulia  entre  1(>  sultan  et  les  Chevaliers  de  l'Hopital, 
lesquels  se  trouvaient  ä  Saint-.Iean  d'Acre.  Plusieurs  localites  nommees  ar-Houlia  sont 
citees  par  Yakout,  II,  .S2i),  mais  elles  n'ont  rien  a  faire  avec  celle  dont  il  est  question  ici; 
Aboul-Mahasini.Vo«c(/()///rt,  man.  arabe  1784,  folio  14  recto)  dit  qu'ar-Roulia  dependait 
administrativemunt  du  Sahel,  c'est-a-dire  de  la  Palestine  :  Jo.LJ'  J^  ^  '^^j-"-  — 
5.  I.e  neuvieme  jour  du  mois  de  Zilhidjdja. 

PAin.  CR.  —  T.  XIV.  —  1-.  3.  32 


486  MOUFAZZAL  IBN  ABIL-FAZAIL.                                    [322] 

®^^j>'J\     <k=-jJl     i__pl  JD3    ^    ^J-    ^jijJl    3i^\    ^    i-iAi'j    jS   :s^    lSj.jij3^ 

jj.^ilJI   iJJLUJl    *!>l-Vi  jlk.L-3    aJIä.   oUJl   ^.iLUJIj    \lX^i  ijc'^''    ■*""   v:ul=-^3 

lj=-yu  _)y^:LAi\  JJ..UJ13  ^^iLiVi   _/^-^   iV'-*^'  iT-^"'  j~^^  -*--;    -'^rr^3   (r-^-^3   Oyx^b 

^3j     S^^lL;^]?     |\>-*JI     cl~=-     .^r-^-o^     v-oUlj     iy^     if.'^'^     ("L,;-     Ijj      ^5ülj     JUi-«-i     (_j)^ 
\«    «i-Uja-      Ä.^     i5  *^  '-' — '^     '<■'  j^     \r^^      (3      lJ^J      OAJiS     ^ii__«      «Llül      ÜAA 

^_«j;   ^r^VI   Ale-     Ji    LsL-j  i_,J_S   ■itU=-    ^   loj   c]a;j,$    ci — «j   (iiJV'j   L$"^^' — •' 
1.  Lire  a^^.:'  ,  ,.^\  v^CU!..  —  2.  Man.  ,  ^<vjl. 


plus  fort  de  cette  averse  s'abattit  sur  la  partie  de  l'Egypte  qui  est  voisiue 
de  la  mer. 

Au  comiiiencement  de  Tannee  680,  le  khalife  al-Hakim  regnait  dans  le 
menie  Statut  quo  les  annöes  autecedeutes;  le  sultan  de  Flslaiu  etait  al-Malik 
al-Mansour;  Siliyaoun,  Balatouos,  ShaTzar,  se  trouvaient  en  la  possession 
de  Temir  Sliams  ad-Din  Soiikor  al-Aslikar;  le  sullan  al-Malik  al-Mansour 
etait  en  route  pour  Damas,  oü  Hosam  ad-l)iii  Latchiu  exergait  les  lonctions 
de  vicc-roi.  En  Egypte,  le  vice-roi  etait  Hosam  ad-Din  Dourouuadai. 

Cette  anneo,  Kuuduk  fut  an-rte,  et  on  le  noya  dans  le  lac  de  Tiberiade. 
Voici  quelle  fut  la  cause  de  cet  evenement  :  Kunduk  avait  complote  avec 
plusieurs  eniirs,  parmi  lesquels  se  trouvaient  h^teniisli  as-Sa'di,  Balaban 
al-Harouni,  et  une  troupe  considerable  de  inamlouks,  dont  la  majorite  etaient 
des  Tatars',  cl  ils  avaient  decide,  lorsqu'ils  arriveraicut  ä  lluiuia  Haisjin-, 
fui.Tir.  pres  du  gue,  sur  le  .lourdain,  d'assassiner  le  sultan  en  cet  endroit. 

Baisari  apprit  ce  complot,  et  il  le  porLa  ä  la  connaissance  du  sultan.  Le 
sultan  voulut  faire  apprehender  les  conjures,  mais  il  ne  pul  nictlre  la  nuiin 
que  sur  Ivunduk.  (^)uand  as-Sa'di  et  al-Harouni  ap|trirent  que  Kundnk  avait 
ele  capture,  ils  monlerent  a  ciieval  avec  une  trou[)L'  nonibreuse,  et  ils  se 
rendirent    aupres    de   TiMnir   Sliams    ad-!)in    Sonkor    al-Ashkar'.    (^>nant    a 

1.  C'est-ä-dirc  des  Mongols,  comine  lui-mt^me.  — 2.  Bai'saii,  dit  Yakout,  L  788,  est 
une  ville  sur  le  Jourdain,  sur  los  l'ronlieres  de  la  Syrie.  Le  lieu  dil  Ilomra  Bai'san  n'est 
pas  fite  dans  Yakout.  — .'?.  Lequol  s'etait  revolto  conlre  l'autorite  de  Kalaoun,  comnie 
on  l'a  vu  jiliis  haut,  et  s'etait  renda  ä  Siliyaoun,  apres  avoir  tente  de  passer  cliez  les 


} 


[323  llisroiur,  l)RS  SULTANS  MAMI.OUKS.  A87 

\.\    j   clAji    jl^  lil    4,1   Jli'    c.U_^  üi_.    UJ   jlLUl    jl^3  tölj^    Asjii    i-'^    i,r^_ 


^  ^j^\  ^_i]J>.  IjiL.   Ua,'1   sj^j^l   iLü  l;l  JÜ  ^^Ujl   IjUi  ajCu  JI3J  J  v_~— 11 


1.   Lire  'jLi'U  —  2.  Lire  UjX-».  —  3.  Lire     -».\£».  —  4.  Lire  ,.fS. 


KunJiik,  Temir  Hosam  ad-Diu  Dourounadai  le  prit,  el  il  Ic  couduisit  au  lac 
de  Tiberiade,  dans  lequel  il  le  uoya. 

Lors(jiie  Ic  sultaii  se  fiil  ciiiparu  de  Kuiiduk,  il  liii  dil  :  «  Puisque  teile 
a  ete  ta  conduite  envers  le  fils  de  ton  maitre',  avec  lequel  tu  as  ete  instruit  ä 
Fecole,  qui  t'avait  associe  ä  son  pouvoir  souverain,  puisque  tu  t'es  ainsi 
cumpoi'te,  puisque  tu  as  provoque  la  chute  de  sou  tröue,  qua  puis-je  bien, 
moi,  attendre  de  ta  part?  »  Quand  011  eut  fait  perir  Kuuduk,  011  se  mit  ä  la 
poursuite  des  emirs  fugitifs,  dans  tous  les  endroits  et  sur  toutes  les  routes. 

Lhistorien  a  dit  :  Le  sultan  s'en  vint  ensuite  camper  ä  Khirbat  al- 
Liiusous",  le  septieme  jourdu  mois.  Al-Madjdi,  commandant  des  mamlouks 
baliris,  arriva  ä  Damas,  ayant  avec  lui  deux  conts  cavaliers;  il  amenait 
prisonniers,  Baibars  al-Madjnouu,  Klias  Turk,  ainsi  que  quatorze  ofliciers 
superieurs  de  la  garde  particuliere  du  sultan.  11  les  fit  enfermer  dans  la 
ciladelle  de  Damas. 

Le  samedi,  vingtienie  jour  du  mois  de  Moharram,  le  sultan  fil  son  entree 
il  Damas;  c'etait  la  premiere  fois  qu'il  y  entrait  en  qualite  de  souverain; 
l'emir  Badr  ad-Din  Baisari  portait  le  parasol  au-dessus  de  sa  tete  ;  ce  fut 
un  jour  de  fete  memorable;  les  habitants  de  Damas  adresserent  au  ciel,  en 
sa  faveur,  de  nombreuses  priores,  et  ils  se  rejouirent  de  sa  venue  parmi  eux. 

Moiigols  de  Perse.  Rien  que  Sonkor  al-Ashkar  eiit  echoue  dans  sa  tentative,  el  qu'il  se 
füt  vu  dans  l'obligatioQ  d'entamer  des  negociations  pour  se  soumettre,  il  n'en  restait 
pas  moins  le  centre  de  ralliement  de  tous  les  mecontents. 

1.  Al-Malik  as-Sa'id  Berke-Khan,  fds  de  Baibars.  —  2.  Ce  nom  signifie  «  la  ruine 
des  voleurs  ». 


488  MOUFAZZAL  IBN  ABIL-FAZAIL.  [324] 

jl    ^\j    JM;>    ^    (»*r^-ii    ®^    '^y^jb    ^  JT^    '^-^    ^JLiUjJI    <]    Ij^ij   bj^    \^y 
*  foi.  -,'i  v°.  jLkLJl    Jlsj   l;l_^lj    1^    (V^j!3    ^j-lJ'   (J^   Jbb   ilrr**^^  *  Cr*  ^    "^  V  "^ 

^joj:.^  ^J  ^j  ®/»">lwVl  ^uis  4)1  *-«f-3  ^riiVI  ^. .:-  jj;-^^  (T-'*^  -C'"^'  /"  lil'Joj 
jUl  jl  Ij^r^'j  jUia-S  ,_i_i.<^  Jl  ij.«3j  OJI  iÄ*  \xi  ^^Vl  «--JJ  7t-L-  ^  jlS  UJj 
lj°  n  "U    jLJI     «-«       ÜJLUI     j«.-K,      \.lj     j»A;LtJl-lj    'Ijr^'Vl     jlk.LJl     «-ääS     "J^Ül      \)A-=ls 

1.  Lire  l^iT.  —  2.  Lire  -^^1  J,'    .,.-w'i.  —  3.  Lire     JxlJ!.  ■ 


Le  Sultan  les  remercia  de  leur  accueil.  II  ordomia  que  l'ou  iie  refusät 

foi.  7'f  V".  aucune  des  requetes  qui  lui  seraieat  adressees  par  les  habitants  de  Damas; 

il  llt  remise  aux  gens  des  taxes  qui  leur  avaieut  ete  imposees  illegalement ', 

et  il  repaudit  sur  eux  ses  bieufaits  et  sa  generosite.  «  Le  sultan  al-Malik  az- 

Zahir,  dit-il,  detestait  les  habilauts  de  Damas ■;  mais  moi,  je  les  aimo.  » 

Cctte  meme  annee,  dans  la  premiere  decadi^  du  mois  de  Safar,  le  sultau 
al-Malik  al-Mausour  eouclut  uu  arrangement  avec  al-Malik  al-Mas"oud 
Nadjni  ad-Diu  Kliidr,  lils  d'az-Zahir\  et  de  meme,  avec  reinir  Shams  ad-Diu 
Sonkor  al-Ashkar.  Allah  iit  ainsi  triomplier  l'unite  de  l'Islam. 

Recit  de  la  bataille  de  Homs.  Quand  l'ou  fut  parvenu  ä  la  flu  du  mois  de 
Habi'  secoud  de  cette  annee,  des  courriers  arriverentä  Damas,  et  repandirent 
la  nouvelle  que  les  Tatars  etaient  en  niarche  pour  veuir  envahir  la  Syrie. 
Le  sultan  reunit  les  emirs;  il  leur  demanda  conseil  sur  le  plan  de  campagne 
qu'il  fallait  adopter,  et  sur  l'endroit  oü  il  conviendrait  de  leur  livrer  bataill(\ 
Ils  tomberent  tous  d'accord  sur  ce  point  que  la  bataille  devait  se  livrer 
dans  la  prairie'  de  Homs;  le  sultan  avait  au  contraire  l'intention  d'aller 
aitendrc  Fennomi  dans  la  prairie  de  Damas ''. 

1.  Ces  inaztilim  sont  des  taxes  appliquees  arbitrairemont,  soit  pai-  lo  pouvdir  royal, 
soll  par  ses  delegues,  soit  par  radminislration  des  (inances,  ce  quo  les  Levantins  nom- 
ment  «  avanies  »,  soit  une  contribulion  fixe  destinee  ii  rcinpiacer  lesditcs  avanies;  dans 
Tun  et  l'autre  cas,  ce  sont  des  impöts  illegaux.  —  2.  Voir  sur  ee  point,  page  447.  — 
3.  Lo  fils  df  Baibars  (Nowairi,  man.  1578,  foL  110  r")  demandait  quelque  cliose  en  phis 
de  Karak,  et  loul  cc  qu'avail  j)oss('de  al-Malik  an-Nasir  Daoud;  Kalaoun  refusa  nalu- 
rellemonldc  souscrire  ä  ces  exigences,  puis  il  linit  par  lui  laisser  Karak.  avec  ses  di'-pen- 
dances;  il  lui  cnvoya  ses  freres  et  ses  soeurs,  et  il  lui  rcndit  les  biens  de  Baibars. 
Nadjm  ad-Din  Khidr  resta  ä  Karak  jiisqu'en  ßS."),  datc  a  laqnelle  Kalaoun  la  lui  cnleva, 
ibid.,  fol.  110  v°.  —  4.  La  campagne  autour  de  Iloms,  cc  que  signific  le  mot  arabe 
niavdj.  —  h.  Homs  se  trouve  ä  cent  quarantc  kilomt'tres,  dans  le  N.  E.,  ä  vol  d'oiseau, 


[325J  IIISTOIKK  DF.S  SULTANS  MAMLOLKS.  '■«) 

LOS  ®ji^:>  ^r.^  jyC  j\  jikui  A^"  ji^3  ^j-i*^  ^^  j  'lijUi  oyC  jl  j£. 

■'j/li    Vjl    ^^1    p-'-J    ^^\    J    J^\    J^\    Jy.    >V'     S^^   o^   jl^ 


1.  Lire     J^U'.  —  2.  Lire  "iiJi.  —  :^.    11  l'audruil  lire  !,yv.=  ^_;-^,   et  mieux   w^.'-^ 
},^^;  rnais   >yu'  signifie    aussi  bien  <<  audio; 
palais  oii  le  souverain  accorde  ses  audiences  » 


■';  rnais   >yu'  signifie   aussi  bien  <<  audience,  conseil  de  guerre  »  que   «   salle  du 


Au  commcncement  du  mois  de  Djoumada  scrnnd,  rariiiee  syrienne  par- 
tit,  sc  dirigcani  vcrs  al-Kosair,  et  eile  fut  suivie  par  l'annöc  egyptiennc,  corps 
par  Corps,  jusqu'au  dimanclie,  vingt-sixieme  jour  du  mois,  df^tc  ä  laqni^llc 
lo  Sultan  partit  ä  son  tour  de  Damas  avec  ce  qui  restait  des  emirs,  pour  aller 
combattre  rcnuemi,  qui  venail  vers  eux  sans  l'aide  divinc  '. 

Quand  le  sultan  fut  venu  camper  dans  la  prairie  de  Damas,  il  tint  une 
soeonde  fois  un  conseil  de  guerre.  II  fit  connaitre  aux  emirs  quo  les  courriers 
etaient  arrives,  apportant  la  nouvelle  que  les  Tatars  etaient  au  nombre  de 
Cent  mille  cavaliers-,  «  et,  ajouta-t-il,  la  Situation  exige  que  nous  leur  livrions 


de  Damas.  En  attendant  le  choc  des  Mongols  autour  de  Damas,  Kalaoun  leur  aban- 
donnait  tout  l'espace  qui  separe  lloms  de  Damas,  cn  les  laissant  libres  d'y  commettre 
tous  les  ravages  qu'il  leur  plairait:  les  omirs  nc  voulaient  pas  ceder  cet  espace  de 
lerrain,  et  ils  entendaient  reporter  le  front  de  bataille  devant  Homs.  Outre  qu'il  sacrifiait 
tout  le  nord  de  la  Syrie,  le  plan  de  Kalaoun  avait  le  defaut  capital  de  mettre  Damas 
dans  la  bataille,  et,  en  cas  d'echec,  de  la  faire  tomber,  avec  toute  la  Syrie, 
aux  mains  de  l'ennemi.  Son  seul  avantage  etait  de  maintenir  l'armee  egyptienne  plus 
pres  de  ses  bases  du  Caire  d'une  quarantaine  de  lieues,  que  son  avance  sur  le  front  de 
lloms:  il  ne  contrebalangait  point  les  dangers  qu'il  faisait  courir  ä  Damas.  En  fait, 
Kalaoun,  en  voulant  combattre  devant  Damas,  songeait  surtout  ä  sa  retraite  en  cas  de 
desastre. 

i.  Parce  que  les  Mongols,  en  leur  qualite  de  bouddhistes,  etaient  maudits  par  Allah. 
—  2.  L'armee  mongole,  commandee  par  Mankou-Temour,  fils  d'HouIagou,  venait,  par 
Cesaree  et  par  Abouloustain,  du  pays  de  Roum  (Nowai'ri,  man.  1578,  fol.  110  V); 
Nowairi  dit  (folio  111  r°)  qu'on  y  comptait  plus  de  80.000  cavaliers  mongols.  Le  prince 
de  Mardin  marchait  avec  eile.  Dans  un  autre  passage  (fol.  lil  r"),  Nowairi  alTirme  que 
Mankou-Temour  avait  sous  ses  ordres  80.000  cavaliers,  dont  50.000  Mongols,  le  reste 
elant  compose  de  Georgiens,  de  Iroupes  saldjoukides,  d'.Vrmeniens  et  de  Francs,  dans 
lesquels  ilconvient  de  voir  des  Ryzanlins.  Nowairi  raconle  qu'un  Mongol  entra  ä  Ilamah, 
avant  la  bataille,  et  dit  au  gouverneur  de  la  ville  d'envoyer  a  Kalaoun  une  de- 
liöche  par  pigeon  voyageur,    pour  lui  faire  savoir  quo  le  centre    de   Mankou-Temour 


490  MOUFAZZAL  IBN  ABIL-FAZAIL.  [32fi] 

jlSj  i^.^r~r;  '"^J  c-XjLjj  •ctU  ^^  0^=^*  o-rf'^^   <^a-ü^  j  i«-^'  0^3  ®^i  ^it 
Lc>.j  U    ol^   jLi  jaJI  j^   LiJi  jlkUl  '^5:^__  jj  jl  ^   jl  jlkLA!  j»j^>(^  j. 

Vlj    jV^^     0'    <Ä.LaJI     J^    <l     JU'_5    ^^    ijjj    'i^Vi     L-L^^^     •U-.ltlj     ,_$^=>iiÄJ1    '^^lix^i 
_^,JaÄS    ^ßS)i\  ^iL-    ^Ü?    _^J  ®^jÄ*a-   ^\    J}^^J    (n*^3    >-'-^'^    ^^    ^--^    dlUI    ^Ij 

1.  Lire  U/ .  —  2.  Lire  Lu.  —  3.  Lire^^^'.  —  4.  Man.  ,  i.LC 


bataille  daiis  la  prairie  de  Damas  )>'.  Mais  les  emirs  ne  i'urent  pas  de  son 
avis  sur  ce  pöint. 

Al-Halabi  se  trouvait  alors  ä  I'avant-garde  de  Tarmee;  il  decanipa  sur 
rheure,  et  marcha  de  l'avant,  siiivi  par  Baisari.  Parmi  les  arguments  qu'ils 
servirent  au  sultan,  fut  celui-ci  :  «  Ccrtes,  si  le  sultan  ne  marche  pas,  nous 
foi.  T5  r».  irons,  nous,  livrer  bataille  ä  rennenii;  si  le  sort  des  armes  nous  favorise, 
nous  reviendrons  (victorieux),  et  nous  investirons  de  la  souverainete  qui 
nous  plaira,  et  qui  nous  voudrons.  S'il  tourne  contre  nous,  nous  mour- 
rons  en  braves  et  en  heros!  »  Puis  ils  partirent  tous  ensemble,  animes  d'une 
meme  ardeur,  car  c'etait  lä  un  sentiment  qu'Allah  avait  fait  pcnetrer  dans 
leurs  Arnes  pour  leur  donner  la  victoire  sur  leurs  ennemis. 

Badr  ad-üin  Bektash  al-Fakhri  s'en  vint  trouver  le  sultan;  il  liii  apprit 
que  les  emirs  etaient  partis,  et  que  leur  decision  etait  irrevocable  ;  il  lui  dit  : 
«  Ton  interet  immediat  est  d'aller  les  rejoindre,  sans  quoi,  la  souverainete 
t'echappera.  »  J^e  sultan  donna  Tordre  de  se  metire  en  route,  et  de  les  suivre; 
il  arriva  ainsi  k  lloms. 

II  envoya  un  oilicier  pour  mander  Sonkor  al-Ashkar,  (pii  vint  le  rejoin- 
dre, et  qui  se  trouva  ä  ses  oötes,  avec  tous  les  emirs,  a  lloms,  jires  du  lom- 

comptait  80.000  combattants,  dont  44.000  Mongols.  A  l'i'poque  de  K;diioun,  il  \  avait 
encore  drs  Francs  cn  Palcslinc:  niais  il  esl  clair  quo  ce  n'elaicnt  pas  enx  qui  niarciuiitiit 
avec  les  Mongols,  dans  une  armee  a  laquelle  les  emirs  egypliens  voulaicnl  livrer  iiataille 
en  avant  de  Homs. 

1.  II  est  visible  que  Kalaoun,  apprenant  la  puissance  de  l'armee  mongole,  eut  la 
conviction  qu'il  scrail  enfonce  au  premier  choc;  cela  ne  fit  que  le  confirmer  dans  son 
dessein  de  Livrer  bataille  sur  le  front  de  Damas,  pour  ctre  en  etat  de  se  replier  imme- 
diatement  sur  Jerusalem  et  sur  l'Egypte,  sans  avoir  ä  faire,  en  retraile,  dans  un  m.nivais 
terrain,  les  150  kilometres  qui  separcnt  Homs  de  Damas. 


[327]  lllSTüIRK  l)I-:s  SULTANS  MAMIOIKS.  401 


A_2^ 


•C»^  •'i.^j  ör*-^— »^'   J^l>  4.5:^15    _r^Vl  ^.i— '    1,-i    jl^3    j^L_JI    b^, .  Jc3, 

1.  Man.  'j!:y.  —  2.  I.irc  ^^U.  —  3.  Le  man.  omet -^  ,_jjl.  —  4.  Lire  c^'-  — 
5.  Lire  ^^y^;  »V~^,  pour  i__y.-^,  avec  la  confusion  du  i  et  du  C^  dans  une  forme 
verbale,  est  caracteristique  de  la  forme  plus  que  vulgaire  de  la  langue  de  Moufazzal; 
cettc  confusion  ne  se  trouve  quo  dans  l'es  ecrits  les  plus  negliges  de  la  litterature  arabe. 


beau  de  Khalid,  fils  d'al-W'alid,  qii'AUali  se  montre  satisfait  de  lui!  Dans 
ce  Heu,  les  emirs  jurereat  qu'ils  ne  prendraient  pas  la  fuite,  qu'ils  mour- 
raient  en  se  laissant  hacher  de  coups  de  sabre,  qu'ils  ne  tourneraieat  pas  le 
dos  ä  l'ennemi.  qu'ils  ne  se  trahiraient  pas  les  uns  les  autros.  Us  se  vouerent 
entierement  ä  ces  intentions;  Allah  penetra  leur  dessein,  et  les  favorisa  de 
son  aide  victorieuse. 

Ensuite,  les  emirs  se  preparerent  ä  aller  livrer  bataille  ä  l'ennemi  maudit; 
Ic  comniandant  de  l'armee  des  Tatars  etait  Mangou-Temour,  fds  d'Houlaoun, 
et  frere  d'Abagha;  il  etait  ä  la  tete  de  cent  mille  cavaliers. 

L'historien  a  dit '  :  Lorsque  fut  arrive  le  jeudi,  quatorzieme  jour  du  mois 
beni  de  Radjab",  les  deux  armees  prirent  le  contact;  l'aile  droite  des  Tatars 
ecrasa  l'aile  gauche  des  Musulmans,  dans  laquelle  se  trouvaient  Sonkor 
al-Ashkar,  al-Halabi,  et  les  heros  de  l'Islam^;  mais  l'aile  droite  musulmane 
mit  en  deroute  l'aile  gauche  des  Tatars. 

Voici  quelle  fut  la  cause  de  cet  evenement.  Les  Arabes  de  Isa  ihn 
Mohanna  se  mirent  ä  piller  les  bagages  des  Tatars  en  arrivant  par  les 
derrieres  de  leurs  lignes*;  les  Tatars  quitterent  le  front  de  bataille  pour  aller 

1.  Dans  ce  passage,  Nowairi  (man.  arabe  1578,  fol.  111  r°)  copie  la  narration  de 
Temir  Rokn  ad-Din  Baibars  ad-Dawaddar  al-Mansouri;  suivant  son  habilude,  Moufaz- 
zal  a  abrege  le  reeit  de  Nowairi.  —  2.  De  l'annee  680  (Nowai'ri,  man.  arabe  1578,  iblio 
111  recto).  —  3.  Badr  ad-Diii  Bilik  al-Aidemuri,  Badr  ad-Din  Beklash.  Alam  ad-Din 
Sindjar  al-Halabi,  Badr  ad-Din  Bektout  al-  Alayyi,  Saif  ad-Din  Tcherik  at-Tatari(;Ä/«?.  . 
—  4.  c;'est-ä-dire  que  les  cavaliers  arabes,  qui  formaient  un  corps  independant  de  l'ar- 


492  MOUFAZZAL  IBN  ABIL-FAZAIL.  [328] 

*ioi.75v'.  2  ;^  ^^  ^^5^_  l».U  V  Ji=-  ^L.J^  ^_5.^  C_^l  ^i  J'  J^LlJI  ^  ^1  «oU  jlkUl 

Li    jis-LLj'    oäT  jlULJl    «     Jb    /j.>!  ^1  Cj^ii-i   jUJji  '*---*^  -^^./"^J  Ll>__,-_^  >^^-Lr~' 

ijjü^ls   A^J   <;   ^jaLä.rJ   "'"V3J   v_.^_^9   _^L.&   ijl  JJü   ^IjaJIj   JlX;-Vl  '■^^J  J-iJl 

l.-Lire    .,jJl~.JI.  —  2.  Lire  LoU.  —   3.    Liro    ^1/-  —   4.    Lire  J^jj.   —   o.  Lire 
,j^\^\.  —  ü.  Man.  omet  j. 


repousser  les  Arabes;  les  Musulmans  les  poursuivirent  ä  cheval  Tepee  dans 
les  reins,  et  les  refoulerent  siir  un  certaiii  espace.  Le  sullan  ordonna 
foi.  75  V.  Je  replier  les  etendards  sur  les  lances',  dans  cette  journee,  de  teile  fagon 
qiron  ne  siit  pas  dans  quel  endroit  il  se  trouvait;  il  resta  seul,  ä  la  tete 
d'un  tres  petit  nombrc  de  soldats,  qui  formai(!nt  environ  trois  cents 
cavaliers. 

Une  personne  qui  a  assiste  k  cette  bataille  a  raconte  ce  qui  suit  :  «  Quand 
notrc  aile  gauche  eut  ete  rompue,  et  lorsque  la  droite  des  Tatars  fut  victo- 
rieuse,  je  regardai  dans  la  direction  de  ceux  qui  etaient  restes  avec  le  sul- 
tan,  sous  los  etendards;  ils  n'atteignaient  pas  le  nombre  de  trois  cents  cava- 
liers. » 

Ensuite,  Mankou-Temour  descendit  de  cheval;  il  regarda  par-dcssous 
les  picds  des  chevaux;  il  vit  les  bagages  et  les  betcs  de  somme  (qui  les 
trainaient),  et  il  se  figura  que  c'etaieut  lä  des  troupes".  II  se  romit  en 
seile,  et  tournabride^;  mais  son  cheval  broncha,  ot  le  desargonna;  les  Tatars 
le  prireut  au  milieu  d'eux,  et  ils  mirent  tous  pied  ä  terre  autour  de  lui  '.  Ouand 
les  Musulmans  vircnt  quo  les  Tatars  etaient  descendus  de  leurs  chevaux,  ils 
pousserent  sur  cux  une  charge  comnic  un  scul  homme,  et  cc  i'ut  au  cours  de 
cette  charge  que  la  victoire  se  declara  pour  les  Musulmans. 

mee  cgyptiennc,  furent  cnvoyes  par  le  sultan.  avec  la  mission  de  dehorder  l'aile  droilc 
de.s  Tatars,  qui  rcpoussait  l'ailc  gauche  egyplioiine,  et  de  la  cliarger  par  dorricrc,  de 
faQon  ä  opercr  une  diversion  qui  periuit  de  retablir  le  combat. 

1.  C'est-ä-dire  de  rouler  les  drapoaux  sur  leurs  hampes.  —  2.  Des  combattants, 
quand  ce  n'elail  que  du  Irain.  —  .i.  Pour  prendre  la  fülle  devant  les  Musulmans.  — 
'1.  Par  respect,   pour  ne  pas   rcslcr  en  solle,  quand  le  prince  imperial  ctait  demontc. 


[329]  IIISTOIUK  DES  SULTANS  MAMI.OUKS.  VJ3 

^   \j)^\    j^L^'l    i^^_.    o^l    U  ^ij   ®j-».L_J)    l,J   ^1    jl<i  A^lj  o^j 

'^^L-J!   ^jj  jUl  ÖSJ^i  CjLa  ■'•^^  ^><:.  ^j  Ui3  ®^1   .^^  ^1^   jL<i 
^  lik!  dUi  jl^j  «^U*   (»^   ^b  jjyl  V  ^>r«  ^.^  ^yy  ^    (n^^=^"^'  "^3 


.1     .M 


l.  Le  manuscrit  omcl  ..  —  2.  Lire    .,^J-_JI.  —  3.  I>ire     L.  — 'i.   Lire     , 
5.  Lire   ^J^■ 


Lorsque  l'aile  gauche  des  Musulmans  cut  ete  rompiie  (par  le  choc  de  l'aile 
(Iroite  des  Tatars),  on  la  retira  de  la  lignc  de  bataille,  et  eile  alla  sc  joindre 
au  centrc.  On  dit  quc  l'eiuir  "Izz  ad-Din  al-lladjdj  Ezetemour'  chargea  ä  la 
tete  de  ccs  troupes,  et  arriva  ainsi  jusqu'ä  Maukou-Temour;  il  le  frappa  d'un 
coup  de  lance,  et  le  jeta  ä  terro.  A  ce  moment,  les  Mongols  descendirent 
de  cheval,  et  entourerent  Mankou-Temour;  les  Musulmans  chargerent  sur 
eux,  et  cc  fut  la  la  cause  de  la  victoire  qu'ils  remporterent. 

Quand  Mankou-Temour  se  fut  remis  en  seile,  il  prit  la  fuite,  et  les  Tatars 
(qui  se  trouvaient  avec  lui)  en  firent  autaat ;  les  Musulmans  se  lancerent  ä  leur 
poursuite.  Lorsque  l'aile  droite  des  Tatars  qui  avait  rompu  l'aile  gauche  des 
Musulmans  s'en  revint  (de  sa  charge),  et  quand  les  Tatars  se  mirent  ä  la 
recherche  de  Mankou-Temour,  ils  ne  le  trouverent  pas,  et  ils  n'eurent  au- 
cune  connaissance  de  ce  que  leurs  camarades  (qui  avaient  fui  avec  Mankou- 
Temour)  etaient  devenus.  Alors,  ils  prirent  aussi  la  fuite  ä  toute  bride, 
Sans  qu'aucun  d'eux  tournät  la  tete  pour  voir  ce  que  ses  camarades  etaient 
devenus. 

Gelte  circonstance  fut  une  gfäce  qu'Allah,  le  tres-haut,  envoya  pour 
prouver  la  verite  de  Tlslam;  car,  si  les  Tatars  avaient  lance  une  nouvelle 
attaque  contre  les  Musulmans,  ceux-ci  n'etaient  pas  restes  ennombre  süffisant 
pouretre  en  etat  de  les  repousscr-;  mais  ce  fut  Allah  qui  pourchassa  les  Tatars 

1.  ^Ojl  peut  representer  le  nom  turk  Astemour  «  riiermine  de  fer  ».  — 
2.  Kn  effet,  le  sultan  avait  ete  ohlige  de  reformer  en  pleine  bataille  son  aile  gauche 
rnmenee  a  l'arriere,  en  Tincorporant  ä  son  centre,  ce  qui  revient  a  dire  que  cette  aile 
gauche  avait  subi  de  telles  perles  qu'elle  ne  pouvait  continuer  ä  se  battre  isolement; 
en  fait,  de  ce  moment,  l'armee  musulmans  navait  plus  d'aile  gauche,  et  les  Mongols  pou- 
vaient  la  tourner  a  leur  gre  par  son  cenlre. 


''94  MOUFAZZAL  IBN  ABIL-FAZAIL.  [330] 

-^    i^'    Lrr*Jr-^^    -'^^   >_Äii-    jLi    ^j-jU    ^Vl    i_«i>u    ^y>s^y\    jlLiJl    ij> 
LiSj  jLdl  ^ili^  j_5^joVI    <«   jj^   ^^^  c^'^   Jls   "-^jIaaäJI    ^1    ^ij  «jÄ^Vl 

(_^'U.i:Jlj    Ols^l     ^_^    f^jJ'iJ    (»AjL^    Ij-^l    i^ljLi-    >_)_/i    Y  jj^    Laju     |»^,j£x.     1_^'    jUl 

1.  La  lecture  de  ce  mot  est  douleifse  par  suil.e  de  ralteration  du  papier.  —  2.  h' 
Jj^.x-«-'!  est  recrit  sur  un  grattage;  cc  nom  pi'o])re  est  forme  de  malm/f  v  litiere  >■.  avec 
le  Suffixe  verbal  dar,  qui,  en  persan,  indique  la  possession.  —  3.  \ArQ  y-s^,  l'alif  final 
ayanl  ete  ajoute  par  imitation  des  formes  verbales. 


sur  la  route  qu'ils  venaient  de  suivre',  qui  les  for?a  ä  remonter  sur  leurs 
»fni.  7(5  r».  positions  de  depart,  et  qui  donna  aux  Musulmans  la  victoire  sur  les  iiifideles. 

Le  leudemain  de  la  bataille,  le  sultan  detacha  al-Aidemouri  avec  cinq 
mille  cavaliers,  et  cet  officier  poursuivit  les  Tatars  eu  deroute  jusqu'au  Fleuve 
Noii-. 

Ibn  al-MaiialTdar  '  a  racoate  :  «  J'etais  parmi  ceux  qui  fureat  euvoyes  avec 
al-Aidemouri  ä  la  poursuite  des  Tatars ;  peadant  le  combat,  nous  etions  sous 
le  commandemeut  de  l'emir  Rokn  ad-Din  Toghosou  ^  an-Nasiri;  ensuitc, 
on  nous  detacha  avec  al-Aidemouri;  nous  poursuivimes  les  Tatars  jusqu'au 
Fleuve  Noir;  nous  leur  tuämes  beaucoup  de  monde,  et  nous  leur  fimcs 
prisonniers  plus  de  cinq  cents  hommes.  Les  Tatars  se  tuaient  les  uns  les 
autres.  Si  les  Arabes  de  la  tribu  de  Khafadja  n'avaieut  pas  pris  avec  eux  los 
generaux  des  Tatars,  s'ils  ne  leur  avaient  pas  indique  les  cliemins  et  los 
gues  des  rivieres,  nous  les  aurions  tous  capturcs  jusqu'au  dernier  ».  Tels 
furent  les  exploits  d'al-Aideinouri  et  des  soldats  qui  pourciiasserenl  les  Tatars 
en  deroute. 

Voici  ce  qui  se  passa  ä  Damas  :  le  vendredi,  quinzieme  jour  du  mois  de 
Hadjab,    apres    la    jjiiere    de    ra|)res-midi,    011    reeul    uue    depechc  parfumee 

1.  Le  terrain  sur  lequel  ils  avaient  rcloulc  les  Musulmans.  — •  2.  Al-Nahr  al-aswad. 

—  3.  II  est  question  plus  loin  de  cet  oflicier,  qui  se  nominait   Sliams   ad-Din  al-Banna. 

—  4.  En   mongol,  toghosoun,  toghosou,  signifie  «  poussiere  » ;  c'est  le  nom  de  Touzoun 
ij;y,    avee   la  chiile   de    la  gulliirale,  qui    est  enurante  dans  l'ononiastique  furqiic. 


[;«1J  IIISTOIHK  DES  SULTANS  MAMLüUKS.  495 

Ä_äJL»M  ülLü  kSoj'j  y^^  -*-»'  >--=»-j  ^-i-f^  ij-*^  ^«.«äJ'  A_y_  jlS  Lü  <;ij  j;.^-^  jlS 
Jj\  jl^j  ©^r-Ül  ^^»3  J^'^  ^-^  Zj^t-^^  jLlJI  ji  l^  -r'y^  'äi^'^  tlr* 
^^  '-'j-^jj^JI    j-^L_JI   ^Ja    C>y    L-J   oJJj    joj    il_^    ^L.   jus    «sj    Ji  jl^l 

ÄiLU.tJI    ÜlkJl    Cj^^    ^r-au)lj    rt^l    j^   jV    jj~Jl    ^^'    *-^-^    ^J_j     jj-^LwJI    i_,--.U 

i^^  ^pL^j  ^<liUJl,  ^^Ul  =^dL,j  jJWi  uUj  ^LOl    ^  JjVI   ^Ül   jl^  U.li 

1.  Man.  .fJvi.''  .^^  jJJls:^.  —  2.  Lire  ,^.y-^"  .,  ^L-Jl.  —  3.  Ce  nom  est  a  moitie 
disparu  dans  unc  dechirure  du  papier ;  il  est,  plus  bas,  nole  5,  clairement  ecrit^iXs.'. 
—  .'i.  L-»,  ..  |y^;  le  reste  de  la  phrase  ayant  complötement  disparu  dans  une  dechirure 
du  papier.  —  5.  Man.  ^JU^.  —  0.  Man.    ,'ji^. 


(apportee  par  uii  pigeon)  de  al-Karin',  dans  laquelle  il  etait  ecrit  qiie  les 
Tatars  avaicnt  ete  vaincus.  On  battit  les  tambours,  et  les  gens  se  livrerent 
anx  Iransports  de   leur  joie. 

Au  comniencement  de  la  journee,  un  pigeon  etait  arrive,  tont  barbouille 
de  couleiir  noire-,  qui  avait  ete  lance  quand  les  Musulmans  fugitifs  de  l'aile 
gauche  (enfoncee  par  les  Tatars)  de  Tarinee  islamique  avaient  passe  dans 
le  pays;  c'etait  alors  qu'on  avait  donne  son  vol  ä  ce  pigeon  teint  en  noir. 
Ensuite,  quand  se  raanifesterent  la  victoire  et  le  triomphe  (des  armes  musul- 
manes),  Ton  envoya  (sur  l'aile  d'un  pigeon)  la  depeche  parfumee. 

Au  preniier  tiers  de  la  nuit,  arriverent  Altchaligh,  Yeniek'  an-Nasiri,  le  "loi.-iiv» 
tchashniguir.  et  un  nombre  considerable  de  soldats  qui  avaient  fait  partie 
des  troupes  qui  avaient  ete  rompues  par  les  Tatars,  et  qui  avaient  pris  la 
iuite  ■'.  Altchaligh  et  Yemek  an-Nasiri  frapperent  a  la  porte  de  la  citadelle,  et 
denianderent  ;i  sc  rendre  aupres  du  gouverneur,  qui  y  exercait  l'autorite  au 
nom  du  sultan',  lequel  etait  alors  Koutchkar*  al-Mansouri. 

Get  oihcier  leur   fit  ouvrir  la  porte  Bab  al-Faradj,  et  il   les  introduisit 

1.  Makrizi  dit  que  ce  fut  de  Kakoun  .,^'i  que  partit  cette  depeche,  et  que  des 
ollicicrs  fugitifs  arriverent  a  Katia  'J=3  (man.  arabe  1726,  fol.  211  v").  Kakoun  doit 
etrc  unc  faule,  car,  d'apres  Yakout,  IV,  18,  c'est  une  localite  voisine  de  Ramla.  ^ 
2.  En  signe  de  defaite.  —  3.  Cette  lecture  est  douteuse.  —  4.  Les  bataülons  de  l'aile 
gauche  egyptienne.  —  5.  Peut-ötre,  au  lieu  de     .LkLJ!  ,_^\j,  convient-il  de  lire  ^_^\i 

iJJ !'.  comme  un    peu  plus  bas,    mais  la   forme  nai'h  as-suUan  est  ici   parfaitement 

correcte.  —  6.  Koutchkar,  qui  est  ecril  }^^yi  dans  les  lexiques  Inrk-orientaux.  designe 
un  belier;  c'est  l'equivalent  du  mot  mongol  khouho;  ces  deux  mols  sont  apparentös. 


496  MOUFAZZAL  1B\  ABIL-FAZAIL.  1332] 

7^-^\     i%^     Xii     jl^    Uis     ^^1     ij^    i-5xt    Ä.Ü    j    ^Ul     OLi     V^   Vj     jliai-    V     A:^i 

ij^  ^^53^3  "^   ^lx5Cll   IjJJs-ls   oLÜl    jlkUl   j^  w'lp  i-^_   ^3   -'^^   l5-V.  '-'^J 

^1     'i%^     A*     jljJl    ^i     J    jl^     UJj    tS^Ul     ^j.lü     0;LL     C-^     J^i    ^^«.1^.     bUl 

jpi^Jo    Ü2,U1    ^;l;    ^_$J_^-a:Jl   '-'jIÄäs    j._aJ1   ,_L-    ^^VI    ^_5)1    ^l::^l    a.^1    ijj 

Uis    ®JjÄJ.cJl   j->Jl    jj;    ^l_^j   Ö:.>l-Vl    ^LJI    is^j    ^y^^3    J^^    ir-^.    ^r=*, 
ijjujuj  «-.b  Ij-«--^.  ä::'-''^'^  ^>  'ty!^.  ö^  -^^3  ^r^  ^^  o"^^  '.Pv*  ^^^  J^ 

1.  On  lit  dans   le    manuscrit  la   phrase  inintelligible  :     3^  b,^   -^   »IjL  y^Jj-   — 
2.  Man  s^y.  —3.  Man.  ,Us^.  —  4.  Lire  \j^.  —  5.  T>ire  iW  iyui  UJl.. 


aupres  de  lui  dans  la  citadello.  Ils  hü  apprirent  que  les  Musulinans  avaient 
ete  vaincus,  et  ils  lui  direiit  :  «  Par  Allah!  nous  avons  ete  battus,  et  il  ne 
reste  rien  de  rarmee,  ni  sultan,  ui  personne.  »  Les  habitants  passerent  une  niiit 
terrible,  en  proie  ä  des  craintes  epouvantables.  Au  moment  de  la  priere  de 
l'aurore,  un  courrier  arriva  par  Safad',  apportant  une  lettre  envoyee  par 
ordre  du  sultan,  qui  annongait  l'heureuse  nouvelle  de  la  victoire.  On  lui 
arracha  la  lettre  des  mains,  et  on  alla  la  lire  sur  la  tribunc  de  la  grande 
mosquee  de  Damas,  si  bien  que  la  population  hit  rassuree. 

Ge  meme  jour,  apres  la  priere  de  midi,  la  posle  arriva  av(>c  la  lettre 
adressee  ä  l'emir  Saif  ad-Din  Koutchkar  al-Mansouri,  vice-roi  de  Damas, 
dans  laquelle  le  sultan  lui  apprenait  la  defaite  des  Tatars,  leur  retraite, 
le  triomphe  des  armees  musulmanes,  et  qu'on  etait  enfin  deharrasse  des 
malheurs  provoques  par  l'ennemi  maudit. 

Quand  la  lettre  eut  ete  lue,  les  gens  hirent  saisis  d'une  joie  qui  ne  connut 
pas  de  bornes ;  on  arreta  tous  les  soldats  fugilifs  qui  arrivaient  ä  Damas,  et 
on  les  renvoya  k  Honis.  Rnsuite,  on  pavoisa  Damas  d'une  faron  magnifique. 
Le  sultan  fit  son  entree  ä  Damas,  le  vendredi,  vingt-deuxieme  jour  du 
niois  de  Radjab,  el  ce  ful  une  IV-te  mcmorable;  il  entra  a  la  tete  d"un  cortege 
immense,  precede  de  douze  chariots  qui  avaient  appartenu  aux  Tatars;  sur 
cliacun  de  ces  chariots,  il  y  avait  quatre  balisles;  chacune  des  balistes  etait 

L  Nom  d'une  ville  qui  se  trouvc  dans  les  montap-nos   qui   dominonl   Ilnms.  dovant 
laquelle  s'etait  livree  la  halaillc  (Yakoiit.  lll,  309;. 


[333]  lIISTOmE  DES  SULTANS  MAMLOUKS.  /,97 

^j'M'j    -^Ut^    J^  '^/-*^J  ''ij?'  '^"'^■'   V  -^^-^    '^'^   ^^j^j   "VJ^   ^-^    w^^   ^ 

ly'D    "fjÄ)!    <tL«ÄJl3    (Jjj't^'j    i_$-u_J'    ■'  jl«-;>i    <«    jÜa-L,!!    ^..^--aLwij    jj^^^    jj' 

I.  Lire  i~.^:i.  —  2.   Lire    .,j.,j_-U!.  —  3.   Lire  >!Ji  ^^1.  —  4.  Man.   ^U    ^ixijl^ 
_U^'I      ^..,.    —5.  Man.  ,  r-.--o'.  —  ü.  Lire  a=v_j^. 


formee  de  trois  arcs',  de  cinq  tambours  pleins,  et  de  trois  tambours  ä  Seg- 
ments*. Ensiiile,  arriverent  les  prisoaniers  tatars,  par  detaclieraents  suc- 
ccssifs,  jusqu'au  moment  oü  Temir  Ai'demouri  s'en  revint  ä  Damas,  avec  tous 
li's  prisoniiiers  et  les  tetes  des  morts  plantees  sur  les  fers  di's  laiices. 

(^)iiaii(l  le  Sultan  partit  de  lloms,  il  lit  ses  adieux  ä  Sonkor  al-Ashkar,  qui  *)oi. 
s'eii  retourna  ä  Sihvaoun.  Le  sultan  se  fit  acconipagner  par  Etemish  al- 
Sa'di,  par  al-Harouni,  et  par  le  clan  des  «'mirs  ijui  avaient  pris  la  l'uite  avec 
Sonkor  al-Asiikar;  il  leur  readit  les  proprietes  qu'il  leur  avait  confisquees ;  il 
les  reintegra  dans  la  possession  de  leurs  fiefs,  et  ces  ofiiciers  partirent 
pour  TEgypte  avec  le  sultan. 

Le  sultan  resta  (ä  Damas)  jusqu'au  second  jour  du  mois  de  Sha'ban;  il 
quitta  alors  cette  ville  pour  regagner  l'empire  egyptien,  oü  il  rentra,  le  vlagt- 
sixienie  jour  du  aiois  de  Sha'baa;  le  Caire  fut  pavoise  d'une  fagon  aiagnifique, 
et  ce  fut  unc  fetc  teile  que  les  gens  n'en  virent  jamais  une  semblable. 

L'liistoricn  a  dit  :  Lorsque  fut  venu  le  vingl-troisieme  jour  du  mois  de 

1.  Ces  arcs  etaient  conjugues,  de  fa^on  ä  tripler  la  puissance  de  la  detente  de  Ten- 
seinble;  djarkh  est  le  persan  tcliarkh  «  roue  »,  qui  dZ-rivc,  par  suite  du  renversement  du 
mot  autour  de  Vr,  du  mot  indo-europcen  Ichakra,  lequel  a  le  memc  sens,  et  correspond 
au  grec  xipxo?  et  xuxXo«,  au  latin  circus;  c'etait  primitivenient  une  roue  qui  tournait  ä 
grande  vitesse,  et  qui  lanQait  des  projectiles  dans  la  direction  de  ses  tangentes.  — 
2.  C'etait  sur  les  tambours  pleins  que  s'enroulaient  les  cordages  qui  servaient  ä  bander 
l'arc  triple  de  la  macliine;  les  tambours  ä  Segments  etaient  des  cylindres  perces 
d'encoches,  dans  lesquelles  s'engageaient  les  extremites  des  leviers,  par  la  nianoeuvre 
desquels  on  faisait  enrouler  les  cordages  sur  les  tambours  pleins,  de  faQon  a  tendre  l'arc 
triple'.  11  est  evident  que  les  tambours  pleins  et  les  tambours  ä  Segments  etaient  invaria- 
blement  lies,  et  formaient,  en  somme,  un  Systeme  unique  de  cabestan. 


498  MOUFAZZAL  IBN  ABII.-FAZAII..  [334] 

f^^l^    ^jls     ^'U    yJJL~    J-1^:)    J>\    J^3    jL^    y^r^S    '^^'^    j^    ^3    ^^>*-'' 

<J1  J.^3  x-f  @JUd  üj^lj  ^^j^Jl  jtfft:!!  JJI3I  <J1   J-^y  "^.^r"  ^-^^  L,^  ijy^. 

'jj-jC    ,_^UL^j    Jj^r-jCi    Vj    .ju.    V    (J    Jlij    <~^    ^Ji^    *^3^'?"    ^_j.<0,    i_^l 
Jus   A^jj   w-l;  *■■  ■it-i-l   «^1^1^  j,ß\  ''  ^\^\3  ör'-^'^""'^  1^^  J^   ^r*^  ^-i^j 

i^j^l      J^Ur      öllÄ,       Jcj     V;-i      J^*      1-Ül      ^Ijlj     'Ca,       L\^      l^i—     i'lä-'l 

1.  Lire  !,^~X=.   —  2-   Probablement  ä  lire     yJ^^\     ^=-^1^  <^-sä   ^U. 


Sha'ban,  il  arriva  ä  Damas  cnviron  deux  cents  cavaliers,  dont  la  ma- 
jeure partie  etait  IVirmee  d'uu  corps  de  Talars;  ces  geas  aunoncerent  que 
Mankou-Temour  etait  mort,  et  qu'Abagha  campait  en  face  d'ar-Rahba,  atten- 
dant  ce  qu'il  adviendrait  de  son  armee'.  Les  premiers  detaclienieuts  des 
troupes  qui  avaient  pris  la  fuite  (ä  Roms)  viurent  le  rejoindre,  et  le  mirent 
au  courant  de  ce  qui  leur  etait  arrive. 

Son  frere,  Mankou-Temour  arriva  ensuite  aupres  de  lui,  blesse;  Abagha 
se  mit  en  colero  contre  lui,  et  s'ecria  :  «  Que  n'es-tu  mort?  Tu  n'aurais  pas 
ete  battu,  et  tu  ue  me  serais  pas  revenu  vaincu!  »  11  s'emporta  egalement 
contre  tous  los  generaux  et  les  commandants  de  corps  de  dix  mille  honunes  ", 
qui  se  trouvaient  avec  son  frere;  puis  il  inonta  ä  cheval,  et  se  mit  en  route 
pour  regagner  Hamadhan. 

Mankou-Temour  se  rendit  dans  le  pays  de  Djazira,  aupres  de  sa  mere, 
car  lloulaoun,  quand  il  avait  conquis  le  Djazirat  Ibii  'Omar,  (mi  av;iit  fait 
don  ä  la  mere  de  Mankou-Temour. 

Au  sujet  de  la  cause  de  la  mort  de  Mankou-Temour,  on  a  raeonte  que  le 
kadi  Djamal  ad-L)in  ibn  al-'Adjamiyya  lui  fit  boire  du  poison;  Mankou- 
Temour  en  monrnt,  et  Allah  debarrassa  le  monde  des  calamitös  qu'il  aurait 
fait  fondre  sur  lui.  Le  personnage  qui  tenait  le  Djazira  ä  ferme  (de  la  veuve 
d'Müulaoun),  et  qui  se   nommait   Ibn  al-lvarkawi  apprit  ce   fait;  il  denonga 


I.  L'tu'mrc  (juil  avait  envoycc  en  Syrie  par  le  pays  de   Unuin.  —  2.   Tawnmin  est 
le  pluriel  arabe  du  mot  moiififol  toinnn.  qui  sii^nille  10.000. 


[33r.l  IIISTOll'.K  DKS  sn.T.WS  M\ML(tl  KS.  400 

^läJI   jl    «J'-Olj    ^}^}    /^AJl    JU^     '      ^U)l     «jl^i     ^ßy^'^    Cf.^    *^     ^'^.     l5-*J'  '  ful.  77  v° 


Jyj  ij;   j._Aocil   j^   JyJ  jU^A  Jl  j^j  aIu   ui  UI3  «isiVjl    ^-f-3   y 
«L-Vl   ÖJI    J  i^i    jl    L^   ^^LJI    ^^3   U-L.    jl^3    Ul   x^l    b^^l   di.UI 

:>__^l    ._^j    ^^J:    J    ÖJI    S-VA    jj    i^'^r-^'    J^.-^^    ^3^^      t^-J^"^''    ö»"-^    ö'-'^'    (*?'-' 

^_;.j  ~^/-Jl  ^.^  -Uä^  J.JÜ1  ^_j_*>i3  («3^1  v-^Ls   i^iu-,  jlkUl  dl  Li   j>a!1   cl,.j 

1.  Lire     Ji—.  —  2,  Man.    ..^",  avec  le  i/a  sans  points,  le  ta  avec  doux  points  des- 
sous  et  (leux  points  dessus:  lire     c;~^!. 


l'acte  du  kadi  Djamal  ad-Din,  et  il  iit  savoir  ä  la  mere  (de  Mankou-Temour)  »foi. 
(jiril  avait  empoisonne  son  fils. 

I>a  jjriiicesso  se  saisit  du  kadi  et  de  tous  ses  enfants ;  eile  les  egorgea 
de  sa  propre  main,  et  eile  s'empara  de  tous  leurs  bieas.  Par  la  suite,  Allah 
voulut  quo  les  Tatars  capturasseut  ll)U  al-Karkawi,  qui  avait  denoncc  le  kadi; 
ils  le  tuereul,  lui  et  tous  ses  eufants. 

En  ce  qui  coucerne  Abagha,  il  arriva  ä  Haraadlian,  oü  il  mourut  entre 
les  deux  fetes':  son  frere  Ahmad  Agha  lui  succeda;  il  faisait  professiou 
d'Islauiisnie,  et  il  ainiait  les  Musulmans,  comnie  cela  sera  raconte  dans  le 
recit  des  evenements  de  1  aunee  suivante. 

Aunee  681.  Le  quinzieme  jour  du  mois  de  Ilabi'  second  de  cette  annee, 
mourut  le  sahib -  Nadjm  ad-Din  ihn  al-Aslbuni,  vizir  de  l'empire  egyptien. 
Cette  meme  annee,  au  mois  de  Radjab,  l'unique,  arriverent  des  ambassadeurs 
envoyes  par  le  roi  Ahmad  Agha '  :  c'etaient  Kotb  ad-Din  Mahmoud  ash- 
Shirazi,  kadi  de  Siwas,  Baha  ad-Din,  atabek  du  sultan  Mas'oud,  souverain 
du  pays  de  l^oum,  etShams  ad-Din  Mohammad  ihn  al-Taiti\  vizir  (du  prince) 
de  Mardin.  Ces  personnages  etaient  porteurs  dune  lettre  du  sultan  Ahmad 
Agha,    laquelle  n'avait  ni   suscriptiou,   ni  souscription;    eile    etait    revetue 

1.  La  fete  de  la  rupture  du  jeüne  fki"  et  celle  des  victimes  _sr^^'.  —  2.  Sahib 
est  le  titre  officiel  donne  aux  vizirs.  —  3.  Le  prince  de  Perse,  successeur  d'Abagha 
sur  le  trone  des  Mongols.  —  4.  L'auteur  de  l'histoire  de  Kalaoun  Ic  nommc  simple- 
ment,  I'emir  Shams  ad-Din  ibn  al-Sahib,  Tun  des  intimes  du  prince  de  Mardin  man. 
arabe  ITO'i.  folio  7  verso.  voir  page  526). 


ful.  78  I 


500  MOUFAZZAL  IBN  ABIL-FAZAIL.  [33G] 

r'^'^-    ZJ^mIi    A-ij    ^=-    Y;    jUlc    %      »AJ     ^i'     -W=-l     jliii )l     ^ÜS    i^^-^ol    ijAtJ      \jJjU 

l'jjijl    JD    Ji    <C;lx«i    jjij    "CjLx    Ji;LJ    Jl»3    <;Lä—    "UJI    jli    -Uj    Ul  «S^j^-a*  jlkL-      Jl 


1.  Lire  i>L*-b  ijt^  .^^j-  —  2-2.  Le  manuscrit  omet  cette  sentence,  qui  est  retablie 
d'apres  le  texte  donne  dans  VHi.tloire  de  Kalaoiin,  qui  a  ete  imprime  par  Quatremere, 
Mainloiiks,  11,  i,  Appendice,  160  et  ssq.,  d'apres  le  texte  qui  se  trouve.  dans  le  manus- 
crit arabe  1704,  dont,  sauf  exception,  j'adopte  les  lecons  contre  Celles  de  Moufazzal. 


d'empreiutes  d'un  sceau  (imprimees  ä  l'encre)  rouge,  et  il  y  avait  treize  de 
ces  empreintes '. 

Voici  quelle  etait  la  teneur  de  cette  lettre  :  «  Au  noni  d' Allah,  dement  et 
misericordieux!  par  la  puissance  d'Allah"!  par  la  felicite  du  Ra'anM  Com- 
niandement  d'Ahmad  au  sultan  d'Fgypte. 

«  Certes,  Allah,  qu'il  soit  loue  et  exalte!  par  la  grace  donlil  nous  a  favo- 
rise  depuis  lougtemps,  par  la  lumiere  par  laquelle  il  nous  a  revelc  le  droit 
chemin,  nous  a  conduit,  dans  la  lleur  de  notre  jeunesse,  des  le  temps  de 
loi.  7si».  notre  enfance,  ä  confesser  sa  toute-puissance,  k  proclamer  son  unite,  ä 
tömoigner  de  la  realite  de  la  mission  de  son  Prophete,  que  les  priores  les 
plus  excellentes,  que  le  salut  soient  sur  lui!  et  il  nous  a  donne  la  croyance 
parfaite  en  ses  saints,  modeles  de  toutes  les  vertus,  qu'il  a  elus  parnii 
ses  serviteurs,  pour  les  exalter  parmr  ses  creatures. 

1.  Tainagha  est  le  mot  mongol  qui  signifie  sceau;  il  a  passe  en  turk  sous  la  forme 
tamgha;  il  s'agit  ici  du  sceau  carre,  portant  une  inscriplion  cliinoise,  qui  etait  envoj'e, 
en  signe  d'investiture,  au  gouverneur  de  Perse,  par  le  Fils  du  Ciel.  Bien  qu'Alimad 
Aglia  eüt  abandonne  le  Bouddhisme  pour  se  faire  musulman,  ce  qui,  ä  Dai-dou,  etait 
considere  comme  un  acte  d'indiscipline,  il  ne  se  serait  jamais  permis  de  ne  pas  impri- 
mer  le  sceau  de  l'empereur  de  Chine  sur  ses  lettres,  sur  ses  yarlighs,  ce  sceau  etant 
le  Symbole  qui  leur  conl'erait  leur  autorite.  La  lettre  etait  tres  etroile  et  tres  longue, 
suivant  la  norme  extreme-  Orientale,  ce  qui  cxplicjuc  le  nondjre  de  ces  empreintes:  eile 
formait  un  rouleau  compose  de  feuillets  de  papier  coUes  les  uns  au  bout  des  autrcs. 
L'empreinte  du  sceau  imperial  ötait  repetee  sur  cliacune  de  ces  sections.  !>e  rouge  est 
en  Chine  la  couleur  impoiriale.  —  2.  Traduction  du  mongol  :  Mönkki'  tegriyin  kitl- 
chiindiir.  — 3.  L'empereur  de  Chine,  souverain  de  tout  le  monde  mongol;  le  prince  de 
Perse,  par  respect  pour  la  majeste  du  Fils  du  Ciel,  n'ose  prendre  dans  cette  lettre 
auiun  tilre  souverain. 


[337]  IllSTOIRE  DES  SULTANS  MAMLOUKS.  501 

^^aJI  ^J^  '^Ul  J\  ^LJ  '  J^j  Ji  ^">L,>U  ijA-s  ^^_  <,_-»^._  jl  -».Ül  iy^  ^  ®*^..y. 
^Ij  2^1  L^lj  ^L.WI  ^Ul  L.1  ^-  j\  -'J  j^LJlj  (.>l-Vl  j^l  ^^Ulj 
^VT  ^L^  J  UU  ^  jj^  L.  ^-cJlÜ3  <iiyi  >_^>U  j^  L^Lt  ^UU  ®L)i  .illJl 
■'i^t.l.jjJ  j  U-Cfi.  ».«is-U  -sUI  1,;^^  (J-*^b  ^^  i5CiwJI  '^aa  >^-3  <^j'»ij 
jLOI   -T^VI^    ^VjVIj   o1_^VI  ''^^^   'bVl   <J    ^j^_   ^jül    ^^^»;^il   y.3    JjUl 

1.  Man.  Jj>  Ji;  dans  Vllistoire  de  Kalaoun  ^y   Ji.  -    2-2.  \,'I/istoiie  de  Kalaoiin 

portc    :    LJ'    o-OJt  wJ     ^J^\   L^L   J-as^l    LjI    Jjo       .^M    .,1     M,  dont  Ic  sens  est 
^     ^...  >      ...  ...  .    ^         ^     ^^ 

legerement  dilferent  de   ce  que  dit  Moufazzal,  dans  le  texte  duquel  il  faul  lire  :     Jl 

^aL'!   LiUL  J-.WJl  oX,LM  bL!  ^  .-J   .,'.  _  :{.  Itistoire  de  Kalaoun,  aAjUJ,.  —  4.  Lire 

»--*•  —  ö.  Man.  J,L\j  ^,y ;  il  faut  ^^}^\  ^LL  ._jiJI ;  cette  faute  se  trouve  dans  YHistoire 

de  Kalaoun,  oü  eile  surprend  plus  que  cliez  ISloufazzal.  —  6.  HLstoire  de  Kalaoun  : 

J.^I  ^  ^JJ^  ^:ül    man.      c'  I. 


«  L'hoinme  quAllah  veut  coiiduire  dans  la  voie  du  salut,  il  ouvre  son 
coeur  ;'(  l'lslam.  Ouant  ä  nous,  nous  n'avons  lais.se  perdro  aucuue  occasion 
d(>  montier  notre  ferme  desir  d'exalter  la  parole  de  la  religion,  et  de 
faire  prosperer  la  cause  de  Tlslam  et  des  Musulmans,  cela  jusqu'au  jour  oü 
Allah  rappela  ä  lui  notre  pere',  le  roi  venerable,  et  notre  frerc  ainc", 
jusqu'au  moment  oü  le  pouvoir  souverain  nous  a  ete  duvolu. 

«  II  nous  a  comble  des  parures  de  ses  gräces  et  de  sa  bienveillauce, 
autant  qu'il  lui  a  convenu,  pour  quo  nous  puissions  rcaliser  nos  espoirs  dans 
rabondance  de  ses  generosites  et  de  ses  bienfaits.  II  nous  a  gratifie  de  cet 
empire  comnie  d'un  dou  nuptial,  ei  il  en  a  remis  la  souve.ainete  dans  nos  mains 
comme  une  fiancee  auguste. 

«  II  a  ete  procede,  dans  le  kouriltai^  beni,  ce  qui  est  l'assemblee  dans 
laquelle  les  avis  divers  se  mettent  d'accord,  ä  une  reunion  autour  de  notre 
personne,  de  toiis  nos  freres',  des  princes%  des  grands   emirs,  des    com- 

1.  lloulagou  Khan.  —  2.  Abagha  Khan.  —  3.  Kouriluü  est  le  nom  mongol  des 
dietes,  au  cours  desquelles  on  elisait  le  souverain,  ou  que  Ton  reunissait,  comme  des 
conciles,  pour  trancher  des  questions  difficiles,  que  le  souverain  ne  voulait  pas  resoudre 
seul.  —  4.  Ti-aJuction  de  l'expression  mongole  nk/ia-ini  n  les  freres  aines  et  cadets  », 
qui  se  trouve  dans  les  textes  persans  qui  traitent  de  l'histoire  des  descendanls  de 
Tchinkkiz  sous  la  forme  ^'3  Üt  ».  —  ,5.  ^"^j,!  aulad,  ou  plutot  valad,  ^'j,  singulier 
de  aulad,  traduit  le  mot  mongol  oghoul;  en  turk,  ce  mot  signifie  simplement  «  iils  », 
mais  les  Mongols  Femployalunt,  en  le  sullixant  aux  noms  propres,  comme  desigiiant 
uu  prince  de  la  famille  royale,  comme  Kiioubilai  Oghoul,  Takoudar  Oghoul.  Aulad, 
les  valad,  signifie  donc  les  princes  trhiiikkizkliaiiides. 

PAin.  CR.  —  T.   XIV.   —  F.    3.  33 


8 


502  MOUFAZZAL  IBN  ABIL-FAZAIL.  [338] 

IjJ  /^-^'>'  ^^    Vf'''    '-^•^'    es''  ^rr^^:    -^^i-^-^j    ^l^-«^    rrr^»'   ^j  '^ij^j'VI    oSt^ij 
«Ul   ^,-=Jl  '^(  (j-«   ^„/^-^  ij  j^^  ^'  USLk*  !sljA=-ji  A.k.   (»Ajljlj  |«aJLa1    k::o«AZs-lj 

1.  Man.  et  Ilisloire  de  Kalaoun  :  l»,^J.£-- ;  il  faut  lire  dans  les  deux  textes  -^JX» 
j^l^].  —  2.  Ullisloire  de  Kalaoun  omet  ,^.' ;  oa  attendrait  Lj--,  comme  dans  I-J^-äj-!, 
l^j^,  mais  .-^-ii!  presente  cette  meme  anomalie.  —  3.  Man.  oniet  J^i"^'-  —  4.  Man. 
•^^,~kj ;  dans  Vllistoire  de  Kalaoun,  «^x^dJa;.  —  ,">.  Lire  .J-ls-l  ».^;  dans  VHistoire  de 
Kalaoun,  J-LJ!  «.o.  —  (i.  Histoire  de  Kalaoun,  Li,.0.  —  7.  Histoire  de  Kalaoun, 
U.i;  man.  L(^.  —  8.  Dans  VHistoire  de  Kalaoun  jU-'I  r -^  '  =^^1  ^.  —  9.  Man. 
».l~j ;  Histoire  de  Kalaoun  »jI~3. 


maiidaiits  des  troupes,  et  des  gouverneurs  des  pays.  Us  ont  ete  de  ropiuion 
unanime  qu'il  (nous)  Taut  executer  Tordre  que  notre  freie  aine  a  doiiue  jadis, 
d'envoyer  vers  ces  contrees  '  la  foule  innombrable  de  uos  troupes,  qui  sont 
telles  que  la  surface  de  la  terra  est  trop  etroite  pour  contenir  dans  son  immen- 
site  la  multitude  de  leur  nombre,  telles  que  le  nioade  est  renipli  de  terreur  par 
leur  fureur  irresistible,  par  l'impetuosite  de  leur  vaillance,  animees  qu'ellcs 
sont  d'une  volonte  devant  laquelle  s'abaisseraient  les  cimes  des  plus  hautes 
moalat;nes,  et  d'une  dccision  qui  ferait  fondre  les  roclies  les  plus  refractaires. 
a.  Nous  avons  retlechi  sur  les  consequences  qui  pourraient  resulter  de 
leurs  augustes  resolutions,  et  ce  plan  avait  reuni  l'unanimite  de  leurs  voix 
et  de  leurs  sull'ragcs.  Nous  avons  trouve  que  cette  dccision  est  en  conlradic- 
tion  absolue  avee  les  desseins  que  nous  avons  formes  d'cdifier  le  bonlieur 
univcrscl,  lequel  consisto  ä  fortifier  les  praliques  de  riskun,  avec  noire 
intention  qu'il  ne  resullc  jamais  d'un  de  nos  conimandements -,  autant  qu'il 
sera  en  notre  pouvoir,  d'autre  edel  que  d'emprchcr  Teffusion  y\n  sang,  ile 
donner  la  paix  aux  peuples,  de  faire  passer  ainsi  dans  les  contrees  du  nionde 
l'esperance  (d'une  destinee  meilleure)  sur  l'aile  des  zephyrs  charges  de 
Concorde  et  de  secuirite,  d(!  pcrnicttrc  aux  Musulinans,  dans   lous  les  pays, 

1.  Les  domnincs  des  sultans  mamlouks,  la  Syrie  et  l'Egypte.  —  2.  Traduclion  du 
mongol  yarligh,  qui  designait  les  edits  des  princes  descendanls  de  Tcliinkkiz  Khaglian. 


[339]  IIISTOIRE  DES  SULTANS  MAMLÜUKS.  503 

jUl  j.  ^>Ulj  Svbl  ^yLÜl  ^yCj-j  S^Ül  ^ir  'Lil  JL-  <cül  l^Jli  ®J)1  jJl^ 
^Ij  MjjVI  ^y  JlxJI  r]y  '^  'S  ^^.  L.  (V-ur  ^y  •ül  a-OI  lijjijl  L^  ^^^1  dilÄ. 
ju.  VI  ■-'  JU=:Ü  JUJi  >  Ji  it^'L-Jl  ^  V  LLJ^Ij  tä'lj^l  >.T  jyC,  jl  >_^_  '  U 
^b  bi_>t  ^yj  ®'^=JI  ^_/j  jr-Jl  j--r  -u;  '^'1  y  jjl;  Vj  '^iÄi-^JI  ^L:»j 
^  ^jl^il   ^UJl  i^|>.j   j,  '■>  Ü  ^  U    -Li-LTj    ^M^l    ^Ij^    j^   bUj  "'L, 

1.  Man.  U--;  '-»  dims  V Ilistoire  de  Kalaoun.  — 2.   Man.  JU:-!'  JLä.JI  s3-s  J,!;  dans 
Vllistoirede  Kalaoun  J'^U  JU^"  ^  J'.  —  ;>.  Man.   i^'l  i^^*^'    dans    Vllisloire 

de  Kalaoun.    4.    Man.   jj^ss^  ';  üaH^'   dan.s  Vllisloire   de   Kalaoun.  —  5.   U  dans 

Vllisloire  de  Kalaoun.   —  (i.   Man.   i--  'j^   '-i.' ;  ^,  dans  VHistoire  de  Kalaoun.  — 
7.  Man.  J{  j'. 


de  se  roposer  ä  Iciir  aise  daus  le  lit  drcsse  par  la  tendresse  et  les  bienfaits.  »foi.  ts  v 
Nous   avons  agi  de  cette  facon  pour  temoigner  de  notre  respect  aux  ordres 
d'Allah,  et  par  misericorde  pour  ses  creatures. 

«  Allah  nous  a  inspire  le  desseiii  d'eteindre  cette  Iiaine  entre  nos  empires, 
de  calraer  ces  revolutions  qui  repandeiit  les  calamites  sur  les  hoinmes,  de  faire 
connaitre  ä  ceux  qui  nous  ont  donne  ce  conseil '  la  voie  dans  laquelle  Allah 
nous  a  dirige,  qui  consiste  ä  appliquer  toute  notre  soUicitude  ä  poursuivre  ce 
dessein  digne  de  tous  les  espoirs,  de  voir  guerir  rhuraanite  des  souirrances 
([ui  l'accablent,  et  d'ajourner  indeiiniment  les  moyens  auxquels  il  convient  de 
ne  recourir  que  comme  au  remede  supreme^. 

a  Gar  nous  ne  sommes  nullement  porte  ä  brandir  le  fer  de  notre  glaive 
pour  le  comba|;,  avant  d'avoir  montre  claireraent  la  voie  droite  qu'il  convient 
de  suivre;  nous  ne  permettrons  den  appeler  au  sort  des  armes  qu'apres  avoir 
(itabli  notre  droit  d'une  fagon  eclatante,  apres  avoir  reuni  toutes  les  preuves 
en  notre  laveur. 

«  Ce  qui  a  confirme  nutre  dessein  de  realiscr  nos  projets  en  lout  ce  qui 
concerne  les  moyens  d'ameliorer  le  sort  des  Musulmans,  de  faire  executor 
ce  qui  nous  a  paru  susceptible  de  causcr  la  prosperite  des  peuples,  ce  i'urenl 
les  admonitious  du  Shaikh  al-lslam,  le  modele  des  hommes  qui  sont  parve- 
nus  ä  la  (-onnaissance  metaphysiquc,  Kamal  ad-üin  'Abd  ar-Hahman,  (jui  nous 

1.  Les  princes  et  les  <;eneraux  mongols,  lo  parti  militaire,  qui  ii'vait  l'invasion  de 
l'empire  des  Manilouks.  sans  sc  reudre  un  compte  e.\act  des  difficultes  de  I'cntreprise. 
—  2.  La  guerre. 


504  MOUFAZZAL  IBN  ABIL-FAZAIL.  [340J 

SytljJl    iljjOI    iÄA     '^olÄT    j^    -La    ^^_-ÜI    ^.jJI    'Ij;    dlL'Vlj     Jj_aJI   ».Jas    iUsÄJl 

(^L»j=-    \*aJ Jl  c_j*«i  Oä'  i^jk.'.r   U  |vAAi£-  ^Jbtjj  Ljlö^  |»aIjj^  x_^U)i  «XU^Ij 

j  i_^l   ^^U   <lj  «Is   L.   ^>D    (.>L-VI  jlj   h^.    ts^''  ^"^^  (Ir*    '-^'  in^   ^-^3  ^*---^ 
•ül   Ulfrj   Lw    4LJL5OI      k.    <UJI   i»j<;  ^*Jäfr    jjAALi.j   *'*Ia1j    ^j>J1    »:ij    jl     U^jj 

1.  Man.  O-Ojj  ,L,I  U,yl  J,;  dans  YHisloire  de  Kalaoun  sLi.J.^s'i  ^^H  .yt  J,.  — 
2.  Man.  Us  i';  U»  ^j'?.-"'-''  dans  YHistoire  de  Kalaoun;  il  faudrait  U»  .i'JJI.  —  3.  Lire 
C^'^i  '«1''-".  pour  vo'^i  ävec  ,^^  pour  ^,,  est  une  faule  grossiere  de  sabir. 
—  4.  Man.  '-^j, ;  ^J^  «  dans  notre  cceur  »,  dans  VHistoire  de  Kalaoun;  5.^,  pour  ~j,, 
dans  le  texte  de  Moufazzal,  avec  la  confusion  du  c.  a'in  et  du  ~  ha,  qui  appartiennent  a 
deux  registres  dillerents,  montre  que  l'auteur  ctait  entierement  illettre.  —  5.  Man. 
jJjUo  et  omet  »Jic, 


a  favorise  de  son  aide  dans  les  affaires  de  notre  Etat,  et  qui  nous  a  conseille 
d'agir  de  cette  fagon;  que  la  misericorde  d'Allali  soit  sur  celui  qui  l'invoque, 
que  sa  vengeance  s'abatte  sur  celui  qui  desobeit  ä  ses  preceptes,  qui  se 
rebelle  contre  «es  ordres! 

«  Nous  (vous)  avons  envoye  le  plus  perspicace  des  juges,  Kotb  ad-Din,  et 
Tatabek  Baha  ad-Din,  qui  sont  tous  les  deux  des  personnages  dignes  de 
toute  confiance  de  cet  Etat  resplendissant,  de  cet  empire  victorieux',  pour 
qu'ils  VOUS'  fassent  connaitre  la  voie  dans  laquelle  nous  avons  Tintention  de 
marcher,  de  teile  sorte  que  vous  soyez  bien  convaincu  de  tout  ce  qu'impliqiie 
rexcellence  des  projets  que  nous  avons  formes  pour  la  coniniunaute  des 
Musulmans.  Nous  vous  avons  expose  que  c'est  Allah  qui  nous  a  gratifie  de 
Tintelligence  (qui  ecarte  les  volles  de  l'ignorance)  •',  que  rislamisme  detruit 
tout  ce  qui  exislait  avant  lui,  qu'Allali,  le  tres-haut,  a  Fait  penetrer  dans 
notre  esprit  le  desir  de  suivre  sans  tröve,  ni  relAchc,  la  voie  de  la  verite,  et 
de  prendre  nolre  cxeniplo  sur  ceux  qui  pratiqucnt  son  culte. 

«  Vous  6tes  tönioin  de  Finimensite  des  bientaits  qu'Allah  repand  sur  la 
totalite  de  son  peuplc,  ijuand  il  nous  a  convie  ä  nous  pröoccuper  de  faire 

1.  L'empire  mongol.  —  2.  Ahmad  parle  ici  a  Kalaoun  ä  la  troisiume  personne  du 
pluriel,  CO  qui  est  une  tournure  essenticliemenl  persane.  —  3.  Dans  les  livres  de  Sou- 
lisme,  äf;-^}  signifie  la  vue  des  sens  immaleriels,  la  vue  de  l'iime,  par  Opposition  ä 
>^,  qui  designe  la  vm-  nialerirllc. 


[3411  niSTOIRE  DRS  SULTANS  MAMLOUKS.  503 

L.Aij-  o^-^'j  ^'  o^  A-'.}  J  o^b  ö:.-^'^  r>^^   '^M   J^"  ^^'^   J;»>^  *  l;Ul-iv,i.Tor. 

iLU-  '■:^  ü^l  -'j  'tf-  j-^l  o«  J^  Ct^  ^^3  J>»-r-''  >r'>"  (>  ^J^'  ^^^b 
A^L^H   j,  J^-L_^''   ^^j^   Jr'    C.^^   LuiiJj  ®._iX-  Uc  aWI  Ut  lis"3  j^L 

1-1.  Man.  omet;  reslitue  d'apres  XHistoire  de  Kalaoun.  —  2.  Lire  j^ ",  j^^i 
pour  .,jiij,  avec  la  confusion  de  >o  et  de  j_„  est  une  faute  plus  que  vulgaire,  une  faute 
de  sabir.  —  'A.  Man.  aj  s'-i^'  t»;  »W'  '^^  dans  YHisloire  de  Kalaoun.  —  4.  Man.  a^, 
Atw.  dans  YHistoire  de  Kalaoun.  —  5.  Man.  ;  ^1  dans  VHistoire  de  Kalaoun.  — 
fl.  Man.  omet  .. 


vivre  les  oeuvres  qui  coiicourent  ä  la  prosperite  des  hommes;  ne  detournez 
point  vos  regarJs  de  ce  spectacle  pour  les  porter  siir  les  evenements  du  passe, 
car  chaque  jour  se  trouve  caracterise  par  une  Situation  qui  lui  est  propre.  Si 
votre  esprit  recherche  un  argument  qui  etablisse  par  lui-menie,  d'une  fagon 
inebranlable,  toutes  las  raisons  d'avoir  confiance  dans  nos  afllrmations,  une 
preuve  qui  vous  conduise  ä  la  certitude  absolue,  autant  que  vous  en  pouVcz 
concevoir  le  desir,  considerez  ce  qui  est  resulte  des  ordres  que  nous  avons 
dünnes,  ce  qui  est  proclame  par  la  voix  publique,  dont  les  resultats  sont 
visibles  dans  tout  le  monde. 

«  En  eilet,  par  la  gräce  d'Allali,  le  tres-liaut,  nous  avons  comnience  k*M.-'M 
elever  les  dräpeaux  de  la  foi,  ä  la  manifester  dans  la  Promulgation  de  tout 
commandement,  k  nous  en  preoccuper  avant  toute  autre  afTaire,  ä  mettre  en 
pratique  les  preceptes  de  la  loi  mohammadienne,  suivant  les  exigences  du 
code  de  la  justice  ahmadienne  ' ,  pour  glorifier  et  adorer  Allah !  Nous  avons 
fait  penetrer  la  joie  dans  les  coeurs;  nous  avons  accorde  notre  pardon  ä 
tous  ceux  qui  ont  commis  des  erimes,  et  qui  se  sont  rendus  coupables  d'actes 
reprähensibles.  Nous  avons  traite  le  pecheur  avec  indulgence,  et  nous  lui 
avons  dit  :  «  Qu' Allah  te  pardonne  les  fautes  de  ton  passe.  » 

«  Nous  avons  commande  de  mettre  en  ordre  les  affaires  qui  concernent 

1.  Mohammad  et  Ahmad  sont  les  deux  nnms  du  Prophete. 


50(>  MOUFAZZAL  Il^\  ABIL-FAZAIL.  342] 

[aX]j£-     ^^=^yu  Ij-L^U-  JLäI^     ,|..j1ja)I    -ia.!^!lj  ^    f^li    ijL.c.3    ^ji-uJl_5   aaLlJIj 

^^  (»f-iJl  (_jk  j^l  ^LJÜ  L^" '■* '-''i^Atl^"  ^y-=»-l  (_jk^'^|»AjL:i.l '"^.^„„»ä;  b^L-J 

1.  Man.  - ■^;>\  V ^^^<sJ  dans  Vllistoire  de  Kalaoun.  —  2-2.  Ces  trois  mots  man- 

quent  dans  Yllistoirc  de  Kalaoun.  —  3.  L^is-'-'"-"  ^'  dans  VHistoire  de  Kahioiin.  — 
4.  Man.  Is^j-^  dans  Vllistoire  de  Kalaoun.  —  5-5.  Cottc  phrase  manque  dans  VHistoire 
de  Kalaoun.  -  (i.  Man.  j-.J^;  j^.  dans  VHistoire  de  Kalaoun.  —  7.  -'-=>'  dans  VHis- 
toire dr  Kalaoun.  —  8.  I/Histoire  de  Kalaoun  omct  ^M  -'^-.L.   —  9.    Lire  ^s^l.  — 

e 
iO.  Man.  V^^^sr».  —  11-11.  Ces  mots  sont  omis  dans  VHistoire  de  Kalaoun.  —  12.  Man. 

'—'.  —  13-13.  Man.  omet.  —  14.  Omis  dans  VHistoirp  de  Kalaoun. 


les  fondalions  roligieuses'  des  Musulmans,  telles  que  les  mosquees,  les 
monuments  funeraires,  les  Colleges;  de  reparer  les  ediiices  dans  lesquels  se 
manifeste  la  piete  des  hommes,  les  couvents  en  ruines;  de  faire  parvenir 
lenr  i-evenu,  suivant  les  coutumes  anciennes,  consacrees  par  l'usage  constant, 
aux  personnes  qui  ont  qnalite  pour  en  disposer,  d'apres  les  Conventions  qni 
ont  eti';  stipnlees  par  les  auteurs  des  fondations  pieuses,  apres  avoir  retabli 
dans  lenr  integritc  les  dispositions  qui  en  avaient  etö  annulees.  Nous  avons 
d^fendu  de  percevoir  une  somnie  quelconque  des  impöts  qui  ont  ete  nouvcl- 
lemcnt  imposes  ä  ces  fondations'-;  nous  avons  interdit  quo  Ton  change  quoi 
que  ce  soit  aux  dispositions  primitives  qui  ont  ete  etablics  a  Icur  cgard,  et 
aux  attributions  qui  leur  ont  ete  faitcs. 

«  Nous  avons  ordonne  que  l'on  traite  avec  tous  les  egards  les  affaires  des 
pMerins,  que  l'on  prenue  soin  d'organiser  leur  dcpart,  d'assurer  la  securite 
des  routes  qu'ils  doivent  suivre,  et  la  marchc  des  caravanes;  nous  avons 
rcudu  tonte  libertö  de  transit  aux  marcliands,  sur  lesquels  rcpoae  la  prosperite 
dos  cmpircs;  nous  avons  agi  de  menie  a  regar<l  des  voyageurs  qui  se 
rendent  dans  votre  cmpire,  de  fagon  qn'ils  puissent  chemincr  suivani  leur 
l)()n  plaisir,  au   niicux  de  leurs  convcnances;   de  maniere  ([uc   les    hommes 

1.  Qui  avaient  eledetruitos,  ou  tont  au  moins,  endoninia-^öos,  par  les  Mongols  boud- 
dliistes.  —  2.  Sous  la  domination  des  gouverneurs  mongols,  puis  sous  le  regne  d'IIou- 
lagou  et  d'Abaglia,  qni  etaienl  Iiostiles  ä  Tlslam. 


507 


,3W]  lllSKilUI-,   DI.S  SULTANS  AWVMI.Ol'KS. 

^  LU  j.  l^i:J  j^  p;  Ji  ::.'L.»  ^>U1  J*!^  JUI3  'T,i^'^  Jj  i  (^jb  ^ 

I.  J^^'^'  (Jans  V/fistoin'  de  Kalaonn.  —  2-2.  Omis  dans  Vllistoire  de  Ktilaoan. 
:j.  UJ^I^s  dans  Vllistoire  de  Kalaoun.  —  4-4.  Omis  dans  VHistoire  de  Kalaonn.  — 
,"..  I,ire  -»-.  —  G.  Man.  J^^"';  'L'ysr  tlans  VHistoire  de  Kalaoun.  —  7.  Man.  ^j^.  — 
S.  Man.  omet  »4J'  .^b.'.:'.. 


jouisscnt  de  la  quiötude,  quo  les  voyageiirs  soient  rassiirc's  sur  Icur  soit,  et 
ne  redouteut  point  les  atteintes  du  crime ;  nous  avons  formelleinent  defendu 
aux  soldats  el  aux  iiommcs  qui  Burveilleiit  les  chemins  ',  ainsi  qu'aux  officiers 
de  police  qui  se  trouvent  dans  les  provinces  IVontieres  de  notre  empire,  de 
les  inquietcr,  soil  (iiiainl  ils  quittcut  nos  Etats,  soit  quaiid  ils  y  n'utrent,  de 
teile  Sorte  (piils  puissent  aller  lä  nii  il  leur  eonvient,  au  niieux  des  liabitudes 
qu'ils  ont  prisos,  d'apres  leurs  couvcnauces. 

(c  Uu  de  uos  soldats  charges  de  la  surveillauce  des  routcs  '  avait  capture 
un  espiou  habilhi  en  lakir;  lo  traitcment  applique  ä  ses  somblables  con- 
sistait  dans  la  peiao  de  mort,  car  il  s'etait  precipite  lui-m6me  au-devant 
du  trepas;  mais  s.>n  sang  n'a  pas  ete  repandu,  par  respect  pour  les  defcnses  Mol.  79' 
qui  ont  ete  promulguees  par  Allah,  le  trfes-haut.  Nous  vous  avons  retourne  cet 
individu.  Vous  n'ignorez  point  qucl  dommago  universel  Tenvoi  des  espions 
cause  aux  Musulnians. 

«  Ell  e[Tet,  depuis  dcja  lougteiups,  nos  soldats,  voyant  los  espions  reve- 
tus  du  costuuu."  des  fakirs,  des  ermites,  des  religleux,  ont  couqu  coutre  ces 
gens  des  intentions  malveillantes,  si  bien,  qu'ä  plusieurs  reprises,  ils  ont  tue 
des  personnes  qui  appartenaient  ä  ces  categories,  sans  qu'elles  eussent 
fommis  le  moindre  crime,  on  le  moindre  dölit.  Gräces  cn  soient  rendues  ä 
Allah!  le  besoin  de  recourir  ä  de  tels  subterfuges  a  disparu  depuis  quo  les 
routes  et  les  chemins  sont  dcvenus  siirs,  depuis  que  los  marchands  et  les 
autres  voyageurs  ont  pu  circuler  ä  leur  gre. 


1.  Karnoul,  derive  de  karaghoiil. 


508  MOUFAZZAL  IBN  ABFL-FAZAIL.  [344] 

■^^iJlitJI    i-^y    ^'Ij  jJl    ij/kJI    jj^lj-i   vS^i-Tj!    AiLi    öii   ^Js.    JlsJI    oiü    lilj   ®^^ 

(3     !Ur  «i'l    Juki   _^ii   jJLs    •^-.<J__JI   Oj^   A^    vIj-^'Ij   ij;."^'^    (3i^   '-•'^  ^^ 

1.  Dans  VHistoire  de  Kalaoun  Ucs  ^^  vj^^  ly^dj  > — i^'y^-'  '^iXli'  ^J,  «^^Jb  ^_;_^lLi 
IJixa  U  »^  y*3j.  —  2.  Man.  lili;  ce  mot  est  omis  dans  Vllistoire  de  Kalaoun.  — 
3.  Man.  .^iXJLJtj  ^ß^^  w-^'  oX-'i  J,!;  Histoire  de  Kalaoun  .^^  Uj  ^XJi  J,t 
jSjJJl  _^:i  ^  äJ  LiÜ.  —  4.  Man.  .^^*.sr!  .,UL|^  j^^'  '-^■^  ü'  ^•-'^'  (v^"  '^"^-^.j 
iilLsr*'!  v^^v=^  kj:^!^'     ^1  ij^üjt  ^^'j'    '^^V'J'  dans  Y Histoire  de    Kalaoun 


laJL.1      OU 


v_aLCJl    v_^o'_ji;.    (^j    irJi^    •*r.-W    l3''=^'    W    »^^       <;^^  "^    Uli^lj    ij-"^'    ='-^--"  j    r^' 

li!Lt*J|.  —  5.  Man.  ajoute  ^\.  —  6.  Man.    \^\,  leQon  absurde,  surtout  apres  la  defaite 
de  Homs.  —  7.  Man.    .f^.  —  8.     J^^  dans  Vllistoire  de  Kalaoun.  —  9-9.  Man.  omet. 


«  Si  vous  considerez  attentivement  dans  votre  esprit  ces  resiiltats,  et  la 
tranquillite  dout  jouissent  les  peuples,  vous  apercevrez  .sans  peine  qiie  nous 
avons  ete  guide  par  des  qualites  innces  et  essentielles,  que  nous  n'avons  pas 
use  d'une  affectation  deshonorante  de  sentiments  qui  ne  seraiont  point  los 
notres,  et  quo  nous  u'avons  uullement  essay6  de  vous  tromper  par  Tetalage  de 
faux  sentiments. 

aPuisque  les  choses  en  sont  arrivees  ä  ce  Stade,  toutes  les  raisous  qui  nous 
portaient  ä  nous  nuire,  ot  qui  etaient  la  source  de  Tliostilite  qui  regnait  ontro 
nous,  sont  disparues ;  car  cette  hostilite  etait  produite  par  la  difTerence  de 
nos  religions,  et  par  l'obligation  dans  laquelle  vous  vous  trouvicz  de 
dei'endre  Tempire  musuliuan.  ür,  par  la  gräce  divine,  la  lumiere  de  la  verite 
s'est  manifestec  dans  nos  Etats,  et,  s'il  y  a  eu  entrn  nous,  dans  les  temps 
rövolus,  des  motifs  d'liostilitc,  celui  qui,  aiijoiu-dlmi,  suil  Ic  droit  chemin, 
est  certain  de  trouver  aupres  de  nous  un  accueil  favorable,  i>t  uii  asilo  digne  de 
son  mörite. 

«  Nous  avons  leve  les  volles  (d'ininiitiö  qui  nous  separaicnt),  et  nous  on 
sommes  arrivös  ä  la  gräce  d'engager  avec  vous  un  entrctien.  Nous  vous  avons 


[;j/.5J  mSTOIKK  DKS  SULTANS  MAMLOUKS.  509 

J^lj    JliVI    ß  VUi^  ^    ^y;j  J_^Jlj    JJI    l^   ^^   l^%o    J^l  ^J>\^ 

■L.U   .^^3  jJi    (.jl  ^_^   j_j^l    (.Ui:-i3   (JUl  ^>U  «ui  U  jLi^V  ^-^  jlLU  <i)l   JJ3 

Jjk,3     ^UJ-\l3    ^tlkH     ^!_yj     ^.     ^1     ^>J1    dljl-3    "'^yi-^>    ij^^;     dLuJWioi.SHr. 

1.  lyAnsYHistoirede  Kalaoun\^\x^\  J^  J,Ui  A!.  —  2.  Man.  ^—aL,;  wi)L  dans 
Vllistoire  de  Kalaoun.  —  3-3:  Omis  dans  VUistoire  de  Kalaoiin.  —  '1.  Lire  ^^ 
oonime  dans  Yllisloirc  de  Kalaoun. 


fait  savoir  nos  projets,  dans  iinc  Intention  pure  de  satisfaire  aux  desirs 
d'Allah,  le  tres-haut,  pour  connaitre  la  r^ponse  que  vous  avez  le  dessein 
de  nous  faire.  Nous  avons  expressement  defendu  ä  tous  nos  soldats  d'agir 
d'une  fa^on  contraire  ä  nos  volontes,  de  fagon  ä  satisfaire,  par  cette  con- 
duite,  Allall  et  le  Prophete,  pour  que  l'aurore  du  bonheur  et  de  la  felicite  se 
leve  sur  le  monde,  pour  que,  desormais,  la  comniunaute  musulmane  soit  k 
l'ahri  de  toute  divergence,  pour  que  les  tenebres  de  la  contradietion  et  de 
la  peine  soient  dissipees  par  la  lumiere  de  Tunion. 

«  Alors,  les  tribus  nomades,  de  meme  que  les  hommes  qui  habitent  dans 
les  cites,  vivront  en  paix,  dans  l'ampleur  de  l'ombre  de  notre  protection,  et 
les  Coeurs  retrouveront  la  quie(ude,  apres  avoir  failli  se  briser  dans  la  poi- 
trine  des  hommes;  les  peclies  et  les  crimes  qu'ils  ont  commis  leur  seront 
pardonnes,  et  nous  delivrerons  ainsi  les  Musulmans  des  soucis  que  leur 
iniposaient  les  amertumes  de  leur  condition. 

«  Si  Allah  accorde  au  sultan  d'Egypte  la  faveur  de  choisir  ce  qui  peut 
assurer  le  salut  du  monde,  et  d'ordonner  d'une  fagon  heureuse  la  condition 
de  i'humanite,  il  lui  est  d'obligation  stricte,  pour  atteindre  ce  but,  de  mettre  *fui.  «n 
011  Oeuvre  los  mesures  les  plus  fernies',  de  suivre  la  voie  la  plus  parfaite  ", 
d'ouvrir  les  portes  de  la  soumission  aux  ordres  divins  et  de  la  Concorde,  de 
prodiguer  les  elTorts  de  sa  vertu',  pour  que  la  prosperite  soit  rendue  ä  ces 
royaumes  et  k  ces  provinces,  pour  que  ces  troubles  violents  s'apaisent,  pour 

1.  Litt.  «  qu'il  saisisse  l'ansc  la  plus  solide  ».  —  2.  Les  feuillets  du  manuscrit  sont  ici 
intervertis.  —  3.  Ces  conseils  de  Sultan  Ahmad  Takoudar  au  sultan  d'Egypte,  sur  la 
conduite  religieuse  qu'il  devait  tenir,  sont  un  peu  deplaces  dans  la  bouche  d'un  converti 


510  MOUFAZZAL  IBX  ABll.-FAZAIL.  [3^,6] 

^^\  A.«Lrj  '-^ijti]  ^LjLiJI  ^^,^3   :>%i\i  cJJUJI   'dU;'  _^,*«ir   ^.^    ,_y=M^Vl 
J^li.1    j^    jj^.L-JI    w)i3j    (j^Ui^j    jj-V'    (_/'3-'-'    ^Jt^^    u^-'^    ül^'l    J^xaJ   ^S__;^tJl 

^     ^  ^         ^         ^ 

ts'OjLLVl  ^liw   '*^2_^j),)  ÄJL^3  ^^t-LJj  t^A=-l  ö.-  JjVl  tS^U;^  isu-ljl  J  ^^ 


®^iy!  JLfc  ^2.t:'  Jr'-*^^    "(i-'"       ^^^.   jj'^\    ClUl    jlkJLJl   ^ 


L^ 


1.  Man.  omet  oXb,  qui  est  restituö  d'apres  VHistoire  de  Kalnoun.   —   2.    Man. 
i^-^-  —  3.  Lire  sJu:-''.  —  4.  Lire  f^'tJI;  l'auteur,  dans.ces  dernieres  phrases,  confond 

absoliiment  la  prononciation  du  ^  et  du  .,__j.  —  5.  Man.  w^'^;  . -^»!j  Aans  VHistoire 

de  Kalaoiai.  —  G.  Man.  i^i^x,--.  —  7.  Man.  l^-sl™».  —  8.  Man.  oniet  '^j^.  —  9.  ^a^^^'' 
dans  Vllisloire  de  Kalaoun.  —  10.  Le  man.  omet  ces  deux  mots,  qui  sont  restitues 
d'apres  VHistoire  de  Kalaoun.  —  11.  Man.  Lij'.  —  12.  Man.  ^. 


que  les  glaivcs  uu  traucliunt  iicere  rentn^ul  cUuis  leixrs  {'(jurrcaux,  pour  que 
les  hommes  liabitent  la  terre  de  la  quiefude  et  les  bosquets  de  la  trauquillite, 
pour  que  le  col'  des  Musulmans  soll  delivre  du  carcan  de  la  honte  et  de 
ravilissemont. 

«  Si  votrc  mefiaiice,  au  sujet  des  grAces  quo  nous  a  accordees  Colui  qui 
est  \o  dispensateur  de  tonte  misericorde,  triomplie  (des  arguments  que  nous 
vous  avous  donues),  si  cette  defiance  vous  empeche  de  reconnaitre  le  prix 
de  ces  faveurs  divines,  il  nous  sulfit  qu' Allah  ait  recompensö  nos  efforts, 
et  qu'il  ait  manifeste  qu'il  agreait  notre  excuse  ',  car  «  Nous  n'avons  Jamals 
chätie  (un  peuple)  sans  lui  envoyer  un  prophete  ''  ». 

«  Certes,  Allah  est  Gelui  qui  donnc  aux  hommes  de  marcher  dans  la  voie 
du  salut,  et  d'atteindre  la  verite;  il  est  Celui  qui  ri'pand  ses  bienfaits  sur 
le  monde  et  sur  ses  serviteurs.  La  protection  du  Dicu  uniquc  sulTit  ä  nous 
(garantir  des  vicissitudes  de  la  fortune). 

«  Ceci  a  ('te  ecrit  au  milieu  du  mois  de  Djoumada  premicr  de  Taunce  (581, 
(laus  le  campement  d  Ah\tagh.  » 

de  fraiclie  date;  malgre  leur  zele  pieux,  ils  fAclierent  Kalaoun;  il  etait  asscz  dilTicile 
qu'il  en  füt  autrement. 

1.  Litt.  «  les  nuques  ».  —  2.  I'our  le  cas  oü  le  sultan  d'F.gvpte  dechainerait  la  gncri-e 
entro  deux  souverains  musulmans,  lui-memc,  et  le  prineo  de  l'orse.  —  3.  Ce  passage 
est  une  phraso  du  Koran;  Sultan  Ahmad  Takoudar,  dans  son  Islamisme  recent.  aurait  di\ 
avoir  le  hon  ton  de  ne  pas  sc  doiinor  eomine  un  jirophete  envoye  p.u-  .\ilali  a  Kalaoun. 


[347]  IIISTOIRR  DES  SULTANS  MAMI.OUKS.  511 

jLi^   'L..J  U-.  ^b  5>U!l3  ''^ly!  ^va!1  j  ^Ul  S^^5  '-^^Ij   ^^  ^   '^'^ 
^ApJl  ^Ij  «u^Ul   ^^l^VI   ^>1   JCt  'rui.^   ^^i   ^.\^S  "^\  pi-Jl   ^1 

•''  dans  le  man.;  ,  ij^'  (lans  VIlisLoire  de  Kalaoiin.  —  2.  Man.  omel  ^i-".  — 


1.  (Jp^'  dans  lenian.;  jj^s 


^ 


3.  Dans  Yllistoire  de  Kalaoun  U'_j'  iUi  ^^i  J.  ^^^Ul  S^:>^.  —  4.  Man.  omet  'o.- 
—  5.  Lire  jdiJ'.  —  6.  Dans  VHistoire  de  Kalaoun  ,Ji»J'  J*o.3.  —  7.  Man.  ,--o;  ,^ 
dan-^  Vffis/oire  de  Kalnoiin;  II  faudrait  iJ   ^^-sr-*    >_g3J!.  —  8.  Man.  omut  ^\. 


Repoiise  du  sultan  al-^Lllik  al-Mansour  par  la  plnmo  de  Mohyi  ad-Din 
Ihn  Abd  az-Zahir. 

«  Au  nom  d'Allah,  dement  et  misericordieux!  Par  la  puissance  d'Allali,  Ic 
trc's-liant!  Par  la  fürtune  du  regne  du  sultan  al-Malik  al-Mansour. 

a  Parole  de  Kalaoun  ä  Sultan  Ahmad!  Certes  dono,  louanges  soient 
temoignees  a  Allah  qui  a  manifeste,  pour  nous  et  par  nous,  la  voie  qui  con- 
duit  ä  la  verite;  c'est  lui  qui  a  guide  notre  niarche,  au  cours  de  laquelle 
nous  avons  ete  soutenu  par  son  aide  et  accompagne  par  la  victoire,  de  teile 
Sorte  que  les  hommes  sont  entres  en  foule  dans  la  Religion.  Que  le  salut 
soit  sur  notre  seigneur  et  prophete  Mohammad  et  sur  sa  famille! 

«  La  lettre  auguste  que  vous  nous  avez  ccrite  nous  est  parvenue;  nous 
avons  regu,  avee  tous  les  egards  qu'elle  merite,  cette  missive,  qui  contient 
la  nouvelle  capitale  que  vous  nous  donnez  de  votre  conversion  k  la  foi 
(musulmane),  de  votre  renoncement  ä  la  tradition  des  hommes  de  votre 
nation  et  des  membres  de  votre  famille.  Quand  cette  lettre  eut  ötö  ouverte, 
(nous  vimes  (pTirlle  commengait  par  l'aanonee  de  cet  evenement,  qui  nous 
apprend  un  fait  (l'une  importance  exceptionnelle,  et  par  la  narration  de  ces 
vicissitudes,  qui  sout,  pour  les  fideles  de  Tlslam,  la  prcuve  tangible  de  la 
validitt''  de  votre'  Islamismc,  car  le  recit  le  plus  authentique  est  ce  qui  est 
donne  comme  dit  par  un  Musulman". 

i.  Kalaoun,  dans  cette  lettre,  rdpond  ä  Sultan  Ahmad,  en  lui  parlant  a  la  .3"  personnc, 
par  une  imitation  evidente  de  la  maniere  dont  le  prince  de  Perse  s'adresse  ä  lui  ä  la  fin 
de  sa  lettre.  —  2.  11  y  a  lä  un  jeu  de  mots  sur  le  double  sens  de  ^L»'.Jä  hadis  «  tradilion 
musulmane  »,  et  «  conversation  »,  et  sur  ce  qu'on  nnmme,  dans  la  lerminolowiereligieusc 


512  MOUFAZZAL  IBN  ABIL-FAZAIL.  [348] 

^foi.83v°.  ^-  j^  1^^  ^1  j  ^\^^  ^1  ji  ,^^JJ^^  jj^^i  ^^-j  ^^  ^  ^^jj  u  * 

Jjl    J    •'CJI     ^L=%.1    ^_A3.    J^^    i^Jb    "^IX^I    J,^siA]     JuÜl    Jl-asv^    ®^LJ1    ^j-J-l 

JUJI3   J^L   ^Tjc^äJI   äLJI   J   ^Jj^^j  tJlAs-^l    jJ^rsVl   ^1   'LJI  jly-:f^3  y^\ 

^    iSi    C-Uä^    «yVl    iJjb    i_i>^    -UjJlj    /iM-MJ    Üj-Lö    -T-^    jl    i^k.    4JJ    Jw*Ä)is    ÖlJlj 

J  LiljJil  ^cJJj  >.llJlj   jLäJI  IJjk  ^Ij  j^_jJl  iJjk  ^1  ij^i^^  jj-iUl  j^  ULo-  jl 

1.  Lire  ■i^^ :  faute  courante  dans  cette  langue.  —  2.  Lire  CU^'-^',  avec  la  meme 
confusion  du  .„^j  et  du  ^.  —  3.  Man.  w^a-  C.^,  ce  qui  a  un  sens,  mais  ce  qui  est 
beaucoup  moins  litteraire  que  la  legon  de  VHistoire  de  Kalaoun.  —  4.  Man.  J-^'^ 
Lw3l,  ce  qui  n'a  aucun  sens;  ljj;-,vM  J.^^^  dans  VHistoire  de  Kalaoun  —  5.  Man.  i^-'l, 
ce  qui  montre  que  le  copiste  ne  comprenant  rien  ä  ce  qu'il  ecrivait.  —  6.  Lire  O-vJ, 
par  suite  de  la  confusion  du  .^j;^  et  du  ^,. 


«  Nos  visages  se  sont  tournes  dans  la  priere  vers  Allah,  qu'il  soit  böni! 
pour  qu'il  rende  votre  resolutiou  inebranlable  sur  ce  point  par  la  parole 
,  irrefutable  [du  Koran],  pour  qu'il  fasse  croitre  dans  votre  coeur  la  graine  de 
l'amour  de  cette  religion,  de  meme  qu'il  l'a  (dejä)  fait  germer,  par  la  Vege- 
tation la  plus  merveilleuse,  dans  le  terrain  le  plus  excellent'. 

«  Notre  reflexion  s'est  exercee  sur  le  paragraplie  initial  de  votre  lettre, 
dans  lequel  vous  mentionnez,  au  sujet  de  la  purete  de  votre  foi,  l'intention 
ferme  dans  laquelle  vous  vous  etes  tenu,  des  votre  enfance,  et  la  ileur  de 
votre  jeunesse,  de  reconnaitre  l'unite  d' Allah,  d'entrer  dans  la  religion  de 
Mohammad,  en  parole,  en  acte,  et  en  pensee.  Louanges  soient  rendues  ä 
♦foi.83v°.  Yllah  de  ce  qu'il  a  ouvert  votre  coeur  ä  l'Islam,  et  de  vous  avoir  inspire 
ce  noble  dessein;  louanges  lui  soient  egalement  temoignees  d'avoir  fait  que 
nous  soyons  vos  precurseurs  et  vos  anciens  dans  cette  religion,  dans  cette 
confession,  dans  ce  Stade,  d'avoir  rendu  fermes  nos  pas  dans  tous  les  postes 
011  il  y  avait  ä  combattre,  oü  il  fallait  lutter  pour  le  temoignage  de  notre 
foi,  et  de  nous  avoir  accorde  cette  benediction  sans  laquelle  la  marche  de 
l'homme  chancelle  et  s'egare. 

de  rislam  ^^'^  «.i^Oa.,  c'est-ä-dire  une  sentonce  quo  la  tradition  attribue  au  prophete 

C" 
Mohammad,  et  dont  Tauthenticite  est  rigoureusement  etablie. 

1.  Parce  qu'Alimad  appartenait  ä  une  famille  celebre  chez  les  Turks  et  les  Mongols, 

müme  quand  ils  devenaienl  ses  ennemis. 


<> 


i 


[3-'.9]  IIISTOIRF'.  DES  SULTANS  MAMLOUKS.  513 

jk*  ■Cl^j  ddJ\  J  ijJI  'Urfl  Ulj  «■-'(.!  As  VI  «^jj  J^J^""'  '-^^^  •='^'  v_ii^  J^ 

UjI    Lfc/^i»   (jJI    ^"^^    *^y}    ^^    ^<^l    iÄA    ,_^!>la-  '^ölslj    «dl    _^,»-^l    A-i-lj    ÜjJlj 

,>U1  K^jj  JLJ\  ^ll,j  jUOl  -T^VIj  ^VjVlj  jl_^Vl  ^L^l  il<^  Ulj  «i^Uj  -0)1 

fflj   ^M-sVl    A,lj_5   ^>LaJI   i-Ui9   il   tc^   (3   '-'^   CilU.«  ^-*^y    pAjlyl   'Ol    ^::-f^'lj 

1.  Man.  1--^^  '--r^'-  —  2.  Man.  omet.  —  3.  Man.  oinel  Li>U!.  —  4.  Au  lieu  de  'Ls»j, 
le  man.  porte  ä->J^"  ^^»»'j^S  qui  a  a  peu  pres  le  m6me  sens,  mais  qu'il  faudrait  corriger 
en  i*JixJ!  »_*bI»J!,  l'omission  de  l'article  etant  caracteristique  de  cet  idiome.  — 
5.  Man.  ijU=lw  U^^Ij  ajUjI  U^Jil  J,'j  y'^\  ^i'^,  ce  qui  n'a  aucun  sens.  —  6.  Man. 
JLL  J;  lire  ^'Wj^M  a^^'  J.   —  7.  Man.  ^y^\  JJ). 


«  Quant  ä  ce  qui  est  de  votre  accession  ä  Tempire,  du  fait  qua  vous  en 
avez  heritc  apres  votre  pere  et  votre  frere  aine,  qu'Allali  vous  a  concede 
la  parure  de  cette  gräce,  que  vous  etes  monte  sur  le  tröne  que  votre  foi 
purifie  et  auquel  votre  royaute  donnera  une  splendeur  nouvelle,  Allah  fait 
heriter  de  la  puissance  souveraine  celui  de  ses  serviteurs  qu'il  elit  ä  cette 
Intention,  et  il  realise  les  promesses  qu'il  lui  a  faites  par  la  puissance  mira- 
culeuse  de  ses  saints  et  de  ceux  qui  le  servent  dans  l'obedience. 

«  Vous  nous  parlez  ensuite  de  la  reunion  de  vos  freres',  des  princes, 
des  grands  emirs,  des  commandants  des  armees,  des  gouverneurs  des  pro- 
vinces  de  votre  erapire,  dans  la  diete  du  kouriltai,  dans  laquelle  le  meilleur 
dessein  se  manifeste;  vous  noüs  dites  que  l'unanimite  des  avis  de  tous  ces 
personnages  se  porta  sur  la  niise  ä  execution  du  projet  que  votre  frere  aine 
avait  con^'u  ä  une  epoque  anterieure,  de  faire  marcher  des  troupes  contra 
notre  empire;  mais,  qu'apres  avoir  reflechi  sur  ceprogramme,  qui  represente 
l'unanimite  des  jugements  des  personnes  qui  assistaient  ä  cette  diete,  et  le 
resultat  definitif  de  leurs  opinions,  vous  trouvdtes  qu'il  etait  en  contradiction 
absolue  avec  les  desseins  que  vous  nourrissez  dans  votre  esprit,  puisque 
votre  but  est  le  bien  universel,  votre  Intention,  de  donner  la  paix  aux  hom- 
mes,  qu'alors  vous  avez  etcint  les  llammes  de  cet  incendie,  el  que  vous  avez 
apaise  le  tumulte  de  ces  coleres. 

1.  Litt.  :  II  Quant  ä  ce  que  vous  nous  dites  au  sujet  de  la  reunion ,  cette  conduite 

est  Celle  du  souverain  pieux »,  dans  une  plirasc  lourde,  intcrniinablc,  qui  ne  peut 

se  soutenir  en  fran^ais. 


514  MOUFAZZAL  IBN  ABIL-FAZAIL.  [350] 

^j£-    (j-ä-Jl    (jfjj    *-;-^    (''■^    »-i^^"    0        y    i3        ^J^^l    (_5*    ir-^^    ^-*^    '  jj^    C-'l5o 

jlwVI   oLL   J  ^lk;Li  ^^^ptJl  v_-i/3  i«9«.!l  ^1-^.1  A*  VI  ^jlLJl  J\  ^jLJI 

"^AuisjJU    4^i:»tJI     bÄA     cJvL-     |\£.      «C-i-uis     OAt     /^      Ac    ^LS^^l    «Ca»-)     LL1.Äi»-     Ojttf» 

1.  Lire  v ^sU)'   avec  la  confusion  du  »O  et  du  j-,.  —  2.  Man.  omet  ..ySi.  —  3.  Man. 

^_t^j  '^j  Jji  i3^[>?.  pj-  —  '^^  Man-  -V.-^-  —  5-5.  Toute  cette  phrase  a  ete  oubliee  par  le 

copiste  qui  en  a  ecrit  le  texte  dans  la   marge.  —  6.  Man.  J^i'Js ;  Histoire  de  Ka- 

laoun  ^~s^^  Cj-'.^. 


fi'ol.soi-.  «  Cette  conduite  est  celle  du  souverain  pieux  qui  veille  avec  soUicitude 
sur  ce  qui  reste  de  son  peuple',  qui  retlechit  >sur  ce  que  les  evenements 
lui  reservent,  avec  un  esprit  perspicace.  Sans  quoi,  si  ces  gens  s'etaient 
laisses  aller*  ä  accomplir  leurs  desseins,  s'ils  s'etaient  laisse  tromper  par 
leurs  illusions,  cette  expcditiun  eüt  etö  la  ruine  de  votre  empire^.  Mais  vous 
avez  agi  conime  celui^  qui  craint  la  majeste  de  son  Seigneur,  qui  detourne 
son  äme  des  passions^  dont  la  parole  ne  s'accorde  point  avec  celle  des 
liommes  qui  errent  comme  des  egares,  ni  les  actes  avec  les  actions  des  gens 
qui  sont  aveugles  '. 

«  Pour  ce  qui  est  de  votre  assertion  que  vous  n'airaez  point  a  vous  häter 
ä  en  appeler  au  sort  des  armes,  avant  d'avoir  raontre,  d'une  fagon  evidente, 
la  voie  de  verite  qu'il  convient  de  suivre,  avant  d'avoir  etabli  votre  droit 
d'une  maniere  irrefutable,  votre  entree  dans  la  routu  de  la  vraie  foi  en  est 
pour  nous  la  preuve,  et  un  faisceau  de  preuves,  quo  vous  pouvez  invoqucr 
contre  ceux  qui  se  sont  laisse  detourner  du  droit  clieuiin  par  les  pretrcs  de 
l'infidelite  dans  votre  empire",  et  qui  errent  ti  l'aventurc  en  deiiors  de  la  voie 
de    verite.   Certes  Allali,  qu'il    soit    glorifie !    et    tous  \vs>  hommes,  savent 

1.  Allusion  aux  dufaitcs  d'Abouloustain  et  de  lloms,  dans  Icsquellcs  les  Mongols 
avaicnt  perdu  bcaueoup  de  mondo;  la  diplomatie  de  cette  epoquo,  ä  Tauris  et  au  Caire, 
manquait  de  fornies.  —  2.  i_iJp,  dans  le  sens  de  «  laisser  aller  »,  est  vulgaire.  — 
3.  Litt.  «  cette  fois-lä  eüt  ete  la  (vraie)  l'uis,  la  bonne  ».  —  4.  L  äme,  dans  la  doctrine 
de  la  theologie  musulmane,  est  la  source  de  tous  les  mauvais  penchants  qui  pcrdent 
riiomme.  —  5.  Le  texte  de  Moufazzal,  «  dont  les  paroles  ne  s'accordent  point  avec  les 
passions  »,  est  plus  mecbant.  —  6.  Les  pretrcs  bouddliistes,  qui  continuaient  ä  cirtuler 
en  Perse,  et  qui  ne  lurent  chasses  que  beaucoup  plus  tard  par  Ghazan,  comme  le 
l'ait  est  raconli'  par  Hasliid  ad-Din  dans  son  histoire  des  Mongols. 


[351]  IIISTOIRE  DES  SULTANS  MAMF.OUKS.  516 

Ujl^lj   l''»^^  ^^'   ^-^  ^^-^  j^   ^'   ^^'    j'    ^>*-^    -*^   '^^  v^^S  '^^=''^~-    ^^    ö^ 

■^^_^  "Ul*  j-i^^  jL-Jl^  jLwVl»  "'iJ^ÜiJl  J-i^;'  byLJl  f-[iSj\.j  ■-'J_*=— Ul  cJljj  ^lüi^Vl 
i-ijb  ^J  Uli  «^il  ^i^  J  j|_^.-Ä.   j|,r^3  jl^  (^o  J  JaI  Jj^  <i3  bjL,  (.Isi  ^^j 

i.l^Xil  i-s^  i.1^  ""^li  j-'_^  U  ^   ^'jl^-:-Jl   P«;   ^'^^  jLJ;l  oi  '^-l^^   ^  ^1 

1.  Lire  ^--=.:  forme  de  sabir.  —  2-2.  Cette  phrasc,  dont  le  texte  u  ete  oiihlie  par  le 
copiste,  a  ete  recrite  par  lui  dans  la  marge,  et  il  n'en  subsiste  qiie  quelques  mots,  le 
reste  ayant  ete  rogne  a  la  reliure.  —  3.  Lire  s^'^-ävH  ;  faule  couranle  dans  cc  texte. 
—  4.  Man.  ,  ^sxj  a-^^xj.  —  5.  Dans  VHistoire  de  Kalaoun  l*sr'.  —  (;.  Man.  .(i -i.  — 
7-7.  Cette  phrase  ne  se  trouve  pas  dans  VHistoire  de  Kalaoun  —  8-8.  Le  man.  porte 
iJLi  J,_J  L>  »U;  dans  VHistoire  de  Kalaoun  jii  J.^'  Ji  ^^\  J^,  pour  .>,  apres  J, 
est  une   faule  grossiere. 


que  nous  n'avons  jamais  agi  qu'en  vue  du  triomplie  de  cette  religion,  que 
Ics  guerres  que  nous  avons  suutenues,  que  les  eflbrts  auxquels  nous  nous 
sommes  livres,  n'ont  eu  d'autre  objet  que  d'atteindre  ä  la  veritc  en  Allah. 

«  Et,  puisque  vous  etes  ainsi  entre  avec  nous  dans  la  Religion,  les  haines 
sc  sont  evanouies,  les  hostilites  ont  disparu;  la  fin  des  dissentiments  qui 
nous  separaient  provoquera  une  collaboration  intime,  car  la  Foi  est  comme 
un  edifice  dont  toutes  les  pierres  s'etaient  les  unes  les  autres.  Celui  qui  a 
pris  la  Foi  comme  le  phare  (qui  doit  guider  sa  route)  trouvera  une  famille 
dans  toute  famille,  en  tout  pays,  des  amis  parmi  tous  les  homraes,  dans 
toute  terre. 

«  Si  l'etablissement  de  cette  heureuse  Situation  est  du  aux  admonitions 
du  Shaikh  al-Islam,  le  modele  des  hommes  qui  sont  parvenus  ä  la  con- 
naissance  metaphysique,  Kamal  ad-üin  Abd  ar-i{ahmaii,  qu'AUah  le  comble 
de  scs  benediciions!  car  il  a  conseille,  et  celui  ([ui  l'a  consulte  s'est  rejoui 
d'avoir  suivi  scs  avis,  et  Ion  n'a  jamais  vu  avant  lui  qu'un  saint  ait  ete  gra- 
tilie  d'une  puissancc  niiraculeuse  aussi  extraordinaire.  Nous  esperons,  gräce 
ä  son  pouvoir  mystiquc  ',  et  ä  la  puissance  surnaturelle  des  saints,  que  la 
ville  de  la  Paix  (Baghdad-I)ar  al-Islam),  comme   toute  maison  (dar)-,  sera 


i.  l^ß  est  litteralement  ce  qui  fait  plier  les  genoux,  ce  qui  prosterne,  la  grdcu  divine, 
puis  le  pouvoir  qu'elle  confere.  —  2.  II  y  a  dans  ce  passage,  sinon  un  jeu  de  mots,  au 
moins  une   allusion   et   une  alliteration  intraduisiblcs. 


516  MOUFAZZAL  IBN  ABIL-FAZAIL.  [352] 

1-1.  Dans  VHistoire  de  Kalaoun  o^^UI   .t.>  ^ü_bü   .b  Js   ^^^  jl;   man.  iw=Ul   .\i     j^^; 

les  deux  legons  sont  inconciliables,  celle  de  Moufazzal  etant  tres  superieure  ä  celle  de 
VHistoire  de  Kalaoun  —  2.  Man.  U ;  U»  dans  VHistoire  de  Kalaoun.  —  3.  JsJ3 
dans  VHistoire  de  Kalaoun.  —  4.  ^^^1  dans  VHistoire  de  Kalaoun.  —  5.  Man. 
-^U;  dans  VHistoire  de  Kalaoun  c^'-  —  6.  Man.  oniet  lU'.  —  7-7.  Man.  ^y^y_^\ 
U-lii  ^;  U^lä^  jjijj\^l  dans  VHistoire  de  Kalaoun.  —  8.  Lire  bUlj  !j.<2a.,  comme 
dans  le  texte  de  VHistoire  de  Kalaoun.  —  9-9.  Man.  üL^J!  ^  iS.sr^  jieji  Iv»;  il  n'y 
a  pas  de  doute  ([ue  le  texte  de  VHistoire  de  Kalaoun  ne  soit  l'original. 


ouverte  ä  rislam,  eile  qui  fut  sa  metropole,  de  fagon  que  les  piescriptions 
rituelles  imposdes  par  la  foi  s'accomplissent  dans  leur  integritc',  et  que  le 
monde  miisulman  preniie  une  cohesion  plus  parfaite  encore  que  celle  dout  il 
jouissait  autrefois". 

«  Ce  ne  sera  pas  une  tache  ardue  pour  celui  qui,  par  la  puissance  surna- 
turcUe  (dont  Allah  l'a  gratifie),  a  ete  l'origine  de  cet  apaisement  dans 
l'etat  (de  nos  relations),  de  iaire  aboutir,  par  la  gräcc  qui  l'accompagne, 
toute  cliose  qui  est  l'expression  de  la  verite  '. 

«  En  ce  qui  regarde  Fambassade  du  plus  penetrant  des  juges,  Kotb  ad-Din, 
et  de  l'atabek  Baha  ad-Din,  de  la  mission  de  confiance  dont  ils  out  ete 
foi.Hdv.  investis  de  nous  faire  parvenir  les  lettres  tputes  pleines  de  votre  eloquence, 
ces  deux  personnages  se  sont  presentes  devant  nous,  et  ils  nous  ont  repetc 
une  foule  d'excellentes  paroles  qui  ont  trait  a  votre  Situation,  aux  pensees 
qui  agitent  votre  esprit,  aux  projets  que  vous  portez  cn  vous;  tout  cela 
est  digne  d'eloges  et  de  louanges,  et  le  recit  qui  nous  eu  a  ete  fait  decoule 
de  la  source  la  plus  exccUente ''. 

1.  Durant  toute  l'epoque  mongole,  alors  que  Baghdad  elail  en  la  puissance  des 
princes  de  Perse,  qui  obeissaient  aux  dogmcs  du  Bouddliisme,  les  Musulmans,  qui  y 
constituaient  une  niajorile  ecrasanle,  etaienl  parfailemenl  libres  d'y  praliquer  leur  culte; 
Kalauun  ignorail,  ou  feigiiait  de  ne  pas  connaitre  celle  cireonslance.  ^  2.  A  l'epoque 
du  Khalilal  abbasside.  —  3.  Comme  de  rendre  Baghdad  aux  Abbassides.  —  4.  C'esl- 
ä-dire  de  Sultan  Ahmad;  il  y  a  la  un  jeu  de  mols  sur  J-»ä!  JJ-~^  qui  signilie  «  Ic  tröne 
dl"  Sultan  Ahmad  >>,  en  mc'me  tenips  quo  «  la  source  la  plus  cxccUonle  ». 


[353]  IIISTOIUK  DES  SULTANS  MAMLüUKS.  517 

^1  öLiVI  Ulj  ®Aa3-1    a__.    y,  aJ   \^-^^    0»-*J    -^-*ä:3  ^r^„  ^  ^^  O^J  ''x^l; 

i>«    f^   V3  ^5At    ^    (._p    Jl    '^L.    ^^3    jAt    .^    LlU    ■''(.l.A.Ü   i<l^l    ^j,^   y 

4^3    J^S-L    ^'lijJ.    j>-\    'l^^i;     '^1    ij^    ^1    yj    li-^,    V^    >^^^3    c5^J^'    >^^"1).  j^ 


1.  Man.  omct  j.  —  2.  Dans  YHistoire  de  Kalaoun  J-^-Jl  Jt^-  —  3.  Dans  Vllistoüe 
de  Kalaoun  >'jjJ'  jJCU.  —  4.  Man.  J.^. :  dans  V Histoire  de  Kalaoi'm  J.*j.  —  5.  Lire 
^I^^LyJ',  par  suite  de  la  confusion  du  .^^  et  du  öj,  comme  dans  V Histoire  de  Kalaoun. 
—  G.  Man.    Jf-i    v:xU  ij]      ,.=    ^^' jj. ;   dans  Vllistoire  de  Kalaoun  '»^J  ^'    .r°    t^'  ^»jj 


«  Vous  nous  dites  (juc,  s'ils  veuleut  arriver  ä  decouvrir  Texistoiice  d'uue 
preuve  qui  etublisse  d'uno  fagon  irrefutable  la  realite  de  raffoctioii  part'aite 
(que  vous  ressentez  pour  nous),  les  esprits  n'ont  qu'ä  considerer  les  resultats 
([ui  se  sont  manifestes  par  vos  actes,  tant  les  evenements  qui  se  sont  pro- 
duits,  que  les  ordres  que  vous  avez  donnes  pour  les  provoquer,  la  justice 
et  les  bienfaits  (que  vous  avez  repandus  sur  vos  sujets),  tant  par  les  senti- 
ments  qui  agitent  votre  coeur,  que  par  vos  paroles,  les  commandements  que 
vous  avez  prornulgues  pour  Ic  retablissement  d(?s  fondations  pieuses,  des 
mosquees,  des  couvents,  des  mouuments  funeraires,  pour  faciliter  aux 
pMerins  la  route  vers  les  villes  saintes ' . 

«  Ce  sont  lä  las  qualites  du  souverain  qui  veut  que  son  royaume  dure  eter- 
nellemeiit,  qui  repand  la  justice  sui'  les  liommes  quand  il  est  arrive  au  tröne, 
qui  ne  se  sent  point  attire  par  la  vilenie  de  ceux  qui  agissent  dans  Tinjus- 
tice,  qui  ne  ressent  pas  le  besoin  de  blämer  ceux  qui  le  calomnient.  Telle- 
ment  que,  .si  ce  sont  lä  des  actions  nieritoires,  des  ceuvres  dignes  des  recom- 
penses  Celestes,  (jue  les  hommes  celebrent  dans  leurs  prieres,  ce  sont  des 
obligations  strictes,  qui  doivent  etre  accomplies  de  toute  necessite,  et  des 
ceuvres  pies,  telles  que  celles  par  lesquelles  on  debute  dans  la  voie  de  la 
verite;  vous  etes  un  trop  grand  prince  pour  vous  glorifier  d'avoir  rendu  ä 
autrui  ce  qui  lui  appartenait  ■,  pour  vous  en  tenir  ä  cette  oeuvre,  et  pretendre 
vous  en  faire  des  merites. 

1.  Litteralement :  «  Quant  ä  l'indication  que  vous  nous  donnez  que,  s'ils  veulent 

ce  sont  lä »  dans  une  plirase  sans  fin.  —  2.  Litt.  :  «  il  est  plus  grand  que  celui  qui 

p.wR.  on.  —  T.  .\iv.  —  r.  3.  34 


b 


518  MOUFAZZAL  IB\  ABII.-FAZAII,.  :;,-,4] 

\i^  J&   ^Ö^\^   ly_   •'^^.l^VI    JyJI    ■'>=:^"   Uli    'J,    ®>Ä>    ^   jl    i^^:i 
<jJ^ä]_J1  dyJl  «-•  ''düi  ^  Qj;  J«9  xjJlj  jl^  Asj  lj^_^U  ''J  ■ulfc  v::^!^  L  l^Jj 

ti-l   Vj  iij  VI     \/^j  L-aLL«   Ui-  ^^j^  V  '^;1  '*~lfc  vr^J  ®(»y^^  j^t  (»r*"J^-^  '"U3 
®t^jöTli  JUsl  jf^J^  *^^!3  (Jj^"  ^'U  ^1 — ^1  jl  ^i=^      üjLj  vi  j^->^_/'J  (Jiill>  Iau^ 

1-1.  Man.  omet.  —  2.  Man.^pr^^;^^  dans  VHistoirc  de  Kalaoiin;  leqona  äquiva- 
lentes. —  3.yX^\^  ^_L^5^",  dans  le  manuscrit,  ce  qui  est  absurde.  —  4.  On  attendrait 
oXjUo-M.  —  5.  Man.  ,,f^  ä-Ie  >j:,üj  U  Jü;;  dans  VFIistoire  de  Kalaoitn  U  J.i  '.«^kj. 
^  jJi  vJ:^!^.  —  6.  UHistoire  de  Kalaoun  omet  .^05  w--.  —  7.  Man.  A^l  }{  U. 
fj.5  •i-^-J  --i^';  Sans  doute,  dans  le  Jargon  de  Moufazzal,  j-^-j  ->-^'  »^^  -.^1  .^  ^^ 
Lj-J.  —  8.  On  atlendrait  i^,->^^ ;  mais  on  peut  entendre  :  dans  une  (meme)  forme  religieuse. 
—  9.  Man.  •Mji'j,  ce  qui  n'a  aucun  sens.  —  10.  Man.  omet  U.  —  11.  Man.  bL;, 
faute  du  scribe,  pour  bij,  pour    ^jb.  —  12.  Man.  »J-^. 


«  Car,  au  contraire,  les  plus  grands  rois  ont  mis  leur  orgueil  ä  rendro 
leurs  royaumes  k  leurs  souverains  (legitimes),  ä  leur  restituer  Torganisa- 
tion  sur  laquelle  ils  vivaient  (avant  qu'ils  ne  les  eussent  conquis).  C'est 
dans  ce  sens  que  votre  pere  a  agi  ä  l'egard  des  rois  saldjoukides,  et  aussi 
d'autres  souverains  ' ;  cependant,  aucun  d'eux  ne  s'etait  converti  ä  sa  foi, 
aucun  d'eux  n'etait  entre  dans  la  meme  confession  que  lui".  Malgre  cela,  il 
les  a  confirmes  dans  la  possessiou  de  leurs  royaumes,  et  il  ne  les  a  pas 
precipites  k  bas  de  leurs  trönes. 

«  II  vous  est  d'obligation  stricte,  quand  vous  voyez  un  droit  ouverteuient 
viole,  de  ne  pas  passer  outre  saus  redresser  ce  tort;  vous  ne  devez  pas  voir 
un  bras  cteudu  pour  l'injustice,  et  tolerer  qu'il  ne  soit  pas  detournc  (de 
l'objet  qu'il  voulait  atteindre),  de  fagon  que  les  bases  sur  lesquelles  est 
i'onde  votre  empire  soient  consolidees,  de  manierc  que  les  jours  de  votre  regne 
soient  pares  des  ajuvrcs  de  la  piete. 

se  glorifie  d'avoir  paye  le  salaire  d'un  autre »,  en  rcndanl  aux  Musulmans  ce  qui 

leur  apparlenait  d'une  fagon  incontestable,  et  ce  qu'ils   consideraient  comme  le  den 
d'Allali. 

1.  11  s'agit  ici  des  princes  locaux  de  Perse,  qui  avaienl  garde  leur  aulonomie  sous  la 
suzerainete  mongole.  • — •  2.  Tandis  que  le  klialife  etail  musuinian,  tout  comme  Ahmad, 
ce  qui  dans  la  theorie  de  Kalaoun,  aurait  du  inciter  le  prince  de  Perse  ä  lui  rendre  ses 
domaines,  c'esl-a-dire  ä  se  depouiller  d'une  bonne  parlie  de  ses  Etats. 


•355]  IIISTOIRK  DRS  SULTANS  MAMLOUKS.  510 

^jLI.    JIj  ''wilr  /r^J  irr*^'3  '^^'^   ^^J'  ^'^  («'^  *-^   ^.^   L.aIj"  clJJi  (^LUj     l_^jLä." 

•'(.15C^V1  l.iub  ^j-  jU,VI   o-^b  jl-.Vl  Wl  lilj  «dULJl  dlL-  ^1>1  ■'  ß^\ 

^y.  , ,  jlj  j^iJs'j  ci-_.l  i^^jji  _^i!i  ^^UJ^  uij  ®^15C»-V1  ^»**f  •»-At  ^y« 

^j_u    V«   |^_j   A=—>i  jo   ^^\  '-iUj   j^  -^jj   "»Ali    jo   ^IäJI  dUj  *lHr  ^j-* 

1.  Dans  VHisloire  de  Kalaoun  ^'^"ill  J.  ^o^^^-''  i  /'—»-"  J^j.  —  2-2.  Man. 
^j^^j'  .^  ^Jj'ilU  Jo."^'  J,'.  —  3.  Man.  !^';  ^liJ'  dans  YHistoire  de  Kalaoun.  — 
4.  Lire,  au  lieu  de  ^y-XSJ  »^1,  i»j£j',  comme  dans  YHistoire  de  Kalaoun.  —  5-5.  Man- 
omet;  restitue  d'apres  VHisloire  de  Kalaoun.  —  6.  Man.  ijo-s-'   si.». 


«  Quant  ii  ce  qui  a  trait  ä  la  defcnso  que  vous  avez  faite  aux  ofTiciers 
de  police,  ä  vos  soldats,  aux  gardes  des  chemins,  dans  les  provinces  fron- 
tieres  de  votre  empire,  de  nuire  ä  n'Importe  quelle  persoune,  du  fait  que  *fi>i.  si  i° 
vous  avez  ecarte  du  chemiii  de  ceux  qui  viennent,  et  de  ceux  <jui  s'eu  vont, 
les  obstacles  que  constituaient  les  enneinis  (qui  les  guettaient  pour  les  atta- 
quer), des  que  nous  avons  appris  que  vous  aviez  donne  des  ordres  en  ce  sens, 
nous  avons  eavo3'e  nos  Instructions  dans  ce  meme  esprit  ä  tous  nos  gou- 
verneurs,  ä  ar-Rahba,  ä  al-Bira,  ä  'Ain-tab,  et  aux  cuminaudants  des 
troupes  sur  les  raarches  de  nos  domaines. 

«  Quand  Ton  pratique  une  meme  foi,  lorsque  les  serments  ont  ete  echan- 
ges,  c'est  lä  une  Jiase  invariable,  sur  laquelle  toutes  les  decisions  doivent 
etre  fondees. 

«  Quant  ä  ce  qui  est  de  IVspion  (deguisc  eni  fakir  qui  a  ete  capture,  puis 
auquel  on  a  rendu  la  liberte,  de  votre  aflirmation  suivant  laquelle,  du  i'ait 
que  des  espions  se  sont  deguises  en  prenant  le  costume  des  fakirs,  nombre 
de  picux  fakirs  ont  ete  tues,  victimes  de  l'erreur  (causee  par  cette  super- 
cherie),  c'est  lä  une  porte  que,  de  votre  cöt6,  vous  avez  ete  les  premiers  ä 
ouvrir,  et  nn  briquet  duquel  vous,  les  premiers,  vous  etes  imagine  de  tirer 
du  feu.  Gombien  de  ces  individus  döguises  en  fakirs,  et  venant  de  vos 
Etats,  nous  avez-nous  envoyes,  combien  nous  en  avez-vous  depeches  pour 
espionner  nos  affaires? 


520  MOUFAZZAL  IBN  ABIL-FAZAIL.  [356] 

UI3    ®i_«-.J    V3      (vl>    ^r^^    M-^    ^^^"^    ^    >_Ä-iX.    Jj    ^-_!1    ^^    »j_^    b_^   ^Läj 

i'^'^\  *'ol^l  j.  Iv;  -'jXj  ^>t^Vl   iJi,  ^U:^-  ^1501    Jliil  jl  J\  SjUVl 


s 


13 


1.  Man.  j-ÜJ  ^ly^-  —  2.  Man.  omet  ,y'i.\   ^.  —  3.  Man.  jiis  U-.  —  4.  .Man.    JC. 

—  5.  Man.jJj.  —  6.  Man.^l^s^'.  —  7.  ,_)'^''  dans  VHistoire  de  Kalaoun.  —  8.  Lire 

J™.'l  J,!  .-^,  comme  dans  VHistoire  de  Kalaoun.  —  9.  Le  sens  de  jU.  ^^   .>la.  U^, 

dans  VHistoire  de  Kalaoun,  est  tres  ini'erieur.  —  10.  IMan.  Ls^"..^'!  iar-l-^il!  !."j  x^     w.'i' 

_^U2JL;  legon  tres  inferieure  ä  celle  de  VHistoire  de  Kalaoun;  il  faudrait  dans  le  texte 

C 

de  Moufazzal  corriger  is-^UJJ  en  Ls^L=*U.  —  11.  Man.  omet  .'->  '^^.   —  12.  Man.   Lj' 

liJi;  dans  VHistoire  de  Kalaoun  bAz     J^ .  — 13.  Man.  et  Histoire  de   Kalaoun  Jj'-V. 


«  Allah  nous  a  permis  de  capturer  im  iiombrc  considerablo  de  ces  indi- 
vidus;  Ton  a  ecarte  de  leur  tete  le  glaive  (qui  aurait  du  trancher  leur  exis- 
tence),  et  l'on  n'a  pas'cherche  ä  decouvrir  ce  qu'ils  dissimulaient  sous  la 
robe  percee  de  trous  de  la  pauvrete  par  des  interrogatoires  et  des  discussions 
contradictoires. 

«  Ell  ce  qui  concorue  ce  que  vous  nous  dites  que  l'unite  religieuse  (qui 
regne  desormais  entrenous)  dissipera  les  tenebres  de  Thostilite,  qu'elle  sera  la 
source  des  prosperites  les  plus  diverses,  qu'elle  donnera  le  salut  au  mondf, 
que,  par  eile,  le  sort  de  rhuraauite  sera  defiuitivement  regle,  certos,  il  ne  sera 
pas  oppose  d'obstacles  ä  celui  qui  a  ouvert  la  porte  de  l'union  et  qui  a  mani- 
feste ses  tendances  pour  la  paix,  car  il  a  fait  une  oeuvre  de  genörosite,  et  il 
n'a  pas  agi  dans  l'erreur.  Celui  qui  a  detourue  la  bride  de  son  cheval  du 
chemin  de  rhostilite  est  comme  cclni  qui  a  etendu  la  inaiu  pour  fonder 
l'alliance  et  ramener  la  paix. 

«  Gertes  la  paix  est  la  plus  excellente  des  lois  (qui  soient  imposees  ä 
riiumanite);  eile  ne  peut  absolument  se  passer  de  faits  sur  lesquels  reposent 
ses  bases,  et  grftce  auxquels  on  puissc  coniiuitrc  la  preuve  de  son  utilite. 
Les  faits  qui  sont  articules  dans  votre  lettre  sont  des  generalites  d'obligation 
stricte,  sur  lesqnelles  reposent  toutes  los  realites;  ils  indiquent  tont  unimcnt 
si  l'etat  de  paix  est  possible,  ou  le  contraire.  Mais,  en  plus  de  ces  l'ails,  il  y 


[357]  IllSTOIRE  DES  SULTANS  MAiMLOUKS.  521 

rt.U    Ll^"  j\   'J"J  ^^  J^   \~>,   ,y^_   i«jV   Z>^^  ^  '^}:i  j   bj^k-Jl  j^Vl»   JsASly 
"*lJUj>t;    JÜ    ®  Jä-LT  j^l    j_^   IjXU   j_5   ■  |*^^\5   -*Jt»i'   j'    -^     V    j_^l     jl^-Tj      J   jl 

Juki)   ^L    7x_^   j^L__Jl    lÄA  ^Ifr    Vj  £-"-1    ^J-''   ilr*  (3*-^'   ^"^  i^  ^   V_^j  doiJ 
jlj  ^"i^>'j">^  uL:=i"  ^^   l^j  t5^-^^"  >i.blsl3  ^y  ■^_^^  i^j  ^;^_->Jl  J  ^^JLiJl 

1-1.  Man.  omet;  rcstitue  d'apres  VHistoire  de  Kalaoiin.  —  2.  Man.  J^.  —  3.  Man. 
».Cx^',  Ji*j  ,'  Jj  "iJ;  dans  VHistoire  de  Kalaoun  Ss:'  ,U  -5-;  -•  —  'i-  Man.  et  Ilis- 
toire  de  Kalaoun,  Is'^«^.  —  5.  Man.  O'.J,^.  —  ü.  Man.  j^p^.  —  7.  Dans  VHistoire  de 
Kalaoun  i.Lü  .^l^.i.x-.'ill  ^Ji  s.li,"^!.  —  8.  Man.  ^JJU"  J-ii'i!',  ce  qui  n'offre  aucun 
sens;  dans  r//w«oü-e  rfe  Kalaoun  j.JJix*.M  J.^'.  — 9.  Man.  iy^  ij-^.  —  10.  Man.  Vj--'- 


a  d'autres  actes  qui  doivent,-  d'une  necessite  evidente,  se  conclurc,  et  etre 
solidement  etudies,  par  la  voie  desquels  se  contractent  les  traites  d'alliance. 

«  Nous  vous  avons  fait  porter  de  vive  voix  les  conditions  de  ces  traites 
qui,  lorsqu'elles  vous  seront   exposees,  se  trouveront   agreees,  s'il  platt  a»füi.  8i\«. 
Allah,  par  l'esprit  (de  ceux  qui  les  entendront),  et  qui  seront  conservees 
avec  soin  dans  la  memoire  des  chefs  de  notre  departement  des  affaires  etran- 
geres  ',  d'une  fagon  aussi  parfaite  que  dans  les  lignes  tracees  sur  le  papier. 

«  Quant  ä  ce  que  vous  voulez  dire  en  citant  la  paroled' Allah,  qu'il  soit 
exalte !  «  Nous  n'avons  jamais  chätie  (un  peuple)  avant  de  lui  avoir  adresse  un 
prophete  »,  c'cst  lä  un  fait  qui  n'a  aucun  rapport  avec  les  dispositions 
qui  doivent  assurer  notre  amitie,  ni  rien  ä  faire  avec  ce  que  vous  nous 
exposez".  Mais,  du  merite  qui  appartient  ä  celui  qui,  le  preraier,  est  entre 
dans  la  Religion,  et  s'est  consacre  ä  sa  defense,  sont  nes  des  droits  (que 
ceux  qui  Tont  embrassee  apres  lui  doivent  respecter),  et  des  prerogatives 
dont  il  peut  legitiraement  se  prevaloir'.  Et  cette  preeminenco,  qui  est  l'apa- 
nage  de  notre  possession  (de  la  priorite)\  n'est  pas  prescrite,  meme  quand 
la  pluralite  vient  s'adjoindre  ä  l'unique  primordial'.  Si  vous  aviez  considere 

1.  Tel  est  le  sens  de  JJ.^^"  ij-^-^ ;  rasail,  ici,  ale  sens  administratif  de  Diovan  al-Insha. 
—  2.  Litt.  «  cette  assertion  ne  se  tisse  pas  avec  cet  arrangement  de  l'amitie,  et  eile  nc 
suit  pas  ce  chemin  ».  —  3.  Kalaoun  pretend,  non  sans  raison,  qu'appartenant  ä  l'Islam 
depuis  beaucoup  plus  longtemps  que  Sultan  Ahmad,  le  prince  de  Perse  devait  lui  temoi- 
gner  plus  d'egards  protocolaires.  —  4.  La  legen  de  Moufazzal  signifie  :  cette  pröeini- 
nence  qui  recompense  notre  priorite.  —  5.  II  y  a  dans  cette  phrase  une  reminiscence 
lointaine  des  theories  des  Soufis,  sur  l'Unite,  l'Uneite,  la  Monei'lc,  la  l'luralite,  d'AUah; 


522  MOUFAZZAL  IBN  ABIL-FAZAIL.  [358] 

«Jjlrj  '^  ijjji  l^il^C  __^  J  Zy\  ilfi.  ijy>  JcJl"  _^3   JjVl  *A=-lj,Ü   ijJI  ^^*^" 

«0^^    -^  ^L<Ol  lÄA  J  U  ''.---^.  1-«  L:^^  jl-^   ^_-^\  -J^   'i{^\  (_j-äs1  jU  ^ 

1.  Man.  J.cs.lJi.  —  2.  Man.  Ij^J .  —  .3.  Man.  w.^~Ij  U  ^,'^i.  —  4.  Man.  j^vL--.  — 
5.  Man.  omet  Ji. 


les  inconvenients  qu'il  y  avait  ä  citer  ce  verset  dans  uii  passage  on  il  ii'a 
ricn  ä  faire,  certes,  cela  vous  eüt  donne  ä  reflechir,  et  vous  eussiez  agi 
avcc  moins  de  precipitation. 

«  Comme  nous  allions  nous  mettre  k  repondre  k  certaius  paragraphes  de 
votre  lettre,  qui,  peut-etre,  eussent  merite  qu'on  le^r  repliquät,  nous  avons 
entendu  les  Communications  que  vous  avez  charge  le  plus  penetrant  des 
juges,  Kotb  ad-Din,  de  nous  faire  de  vive  voix.  Ce  fut  lä  un  expose  qui 
confirma  ce  qui  se  trouve  explique  dans  votre  lettre  sur  votre  conversion  ä 
la  foi  de  l'lslam,  sur  le  fait  que  vous  etes  venu  prendre  votre  place  dans  la 
communaute  des  vrais  croyants,  que  vous  avez  repandu  sur  vos  sujets  la 
justice  et  les  bienfaits  qui  attirent  sur  vous  les  benedictions  de  tous  les 
hommcs. 

«  Louanges  en  soient  rendues  ä  Allah,  sans  qu'on  y  insiste  plus  longuc- 
ment  .sur  la  reconnaissance  qu'il  vous  en  doit,  car  Allah  a  revele  ä  son  En- 
voye,  au  sujet  de  l'homme  qui  pretend  se  faire  auprös  de  lui  un  merite  de 
son  Islamisme  :  «  Dis-leur!  Nc  pretendez  point  m'obliger  par  votre  Isla- 
raisme,  car  c'est  au  contraire  Allah  qui  vous  a  combles  de  sos  faveurs, 
par  ce  fait  qu'il  a  dirige  vos  pas  dans  la  route  de  la  foi  veritable!  » 

«  Parmi  les  Communications  verbales  ((|iril  nous  u  l'ailes  de  votre  part, 
le  kadi  Kotb  ad-Din  nous  a  dit)  qu'Allah  vous  a  gratifie  de  dons  (tellement 

Kalaoun  veut  dire  «  quand  nn  deuxieme  Musulman  vicnl  se  joindro  au  Musulinan  iiiiiqui', 
qui  existait  avant  l'epoque  de  la  conversion  de  telui  qui  est  venu  s'ajouler  au  plus  an- 
cien  »;  celle  logomachie  signifie  simplemenl  que,  meme  apres  sa  conversion,  le  prince 
de  Ferse  aurait  du  avoir  le  tact  de  se  Souvenir  qu'il  navail  pas  toujours  ete  musul- 
man. 


[359]  IIISTOIRK  DES  SUfTANS  MAMLOl'KS.  523 

J\ji  ö'^UJIj  ;^UJ1  p<-  ^i  ^    'L^l  ÜJljJl  'V^   ^^^-^-^  c/*  ^^V  r 
f^U'l  ^-jA^  J  ^<-=::-b  j;;.-^'!  1-^  ^-'  (i--  ^b  «^Lr^b  c^^j  ^Vl  a^_^.  V  ''c-- 

'Uj  ^jl  ^  iA,  J  L  J\  ^UVl  ii::^  UJl  ol^  jl  ^\  v>-^^  ä«J  ®^^  i  ^^ 

1-1.  Man.  üsl^M  A-i^';  il  faudrail  ii^LJJ  Ji-ipi.  —  2.  Man.jj»'.  —  3.  "Man.  omet 
'-^.U.  —  4.  Man.  ^!j  iisL*"  -jul^  c^Ju^  ^^ ;  lire  ^t.  —  5.  Man.  J'^-M;  J^-M 
pour  J^il,  avec  la  confusion  de  J  cl  .>.  —  6.  I.irc  ö^-^.  —  7.  Man.  ,omet.  yl  — 
8.  ,J-<r,  dans  VHisloire  de  f\alnoiin;  j  .J^  dnns  Ic  manuscril.  —  0.  I.ire.^  ^'.^.^  par 
suite  de  la  confusion  du  j^  et  de  i>.  —  10.  Man.  jU-'l.  —  11.  Man.  iUxs'i!!  ^j-^^.  — 
12.  Man.  aj,;^'  --^    .,.'. 


extraordinaires)  qu'ils  vous  permettent  de  ne  point  porter  des  regards  d'envie 
sur  les  possessions  d'autrui,  sur  terre  ou  sur  mer,  et  quc,  partant,  si 
nous  avons  le  desir  de  conclure  vm  accord  sur  cette  base,  c'est  lä  une  affaire 
reglee. 

«  Nous  vous  repondrons  ä  ce  sujet,  qua  lorsquel'ons'accorde  sur  ces  pre- 
misses,  c'est  sur  elles  que  se  fonde  Tordre  de.l'amitie  et  de  la  sincerite. 
Allah  et  les  hommes  verront  de  quelle  nature  sera  la  sincerite  des  rapports  *  f"i  ^- 1" 
que  nous  entretiendrons,  comment  nous  humilierons  nos  ennemis,  de  quelle 
fa?on  nous  glorifieruns  nos  arais.  Combien  ne  trouve-t-on  pas  d'allies,  alors 
que  Ton  ne  trouve  (pour  se  defendre)  ni  pere,  ni  frere,  ni  parents! 

8  L'ordre  de  cette  religion  ii'a  pu  arriver  k  sa  perfection,  eile  ne  s'est 
implantee  d'une  fagon  inderacinable  dans  le  coeur  des  fideles  de  l'Islam, 
que  par  Tassistance  mutuelle  que  se  sont  pretee  les  compagnons  de  Moham- 
mad. Si  vous  etes  veritablement  anime  d'un  vif  desir  d'arriver  ä  l'unitc 
absolue  avec  nous,  d'entretenir  avec  notre  personne  des  relations  empreintes 
d'une  amitie  parfaite,  de  nous  seconder  du  mieux  qu'il  sera  en  votre  pou- 
voir,  de  reduire  ä  Timpuissance  nos  ennemis  et  nos  adversaires,  de  vous 
appuyer  sur  qui  possede  la  force  neccssairc  pour  vous  soutenir,  vous  etes 
le  maitre  d'agir  ainsi'. 

«  Vous  nous  avcz  fait  dire  que  vos  ambitions  ne  s'etendenl  qu'au  desir 

1.  -Vvec  cette  nuance  «  c'est  ce  quc  vous  avez  de  mieux  ä  faire.  » 


524  MOUFAZZAL  IBN  ABIL-FAZAIL.  [360] 

<Cl   dUi   /jfr  ^lisJlJ   iyü  lX\3   ^^  j2r-<J~^l    jj.ij;_  jjJ^-^J^      ölKf^    •^^^   (^     '^l^  !>^ 

®s-L«J*JI  C'iJ^i  'U.AjJl  c.i5Cw  viüL»^   \^  j»jj  L«3   \*^L_J'  cJyj  ji_5A«)i  v_ji5  ~(»_flS  bi 
^3jL  ^ß\l>J^J  <A«s  ■^(^j  jr-;  ^^.  "^3  •^^  (^'^J  (i^  ■'^ö^  c^n  "^  ö^.  ^^^  ^3 

C-I3    villÄj    ^_^J        J^J     ^     '-^J-ä-     -^J     p^i     (^»»o      l^l^J     j^.-*t^     (i     -5^     (_s*J 

»yül  <i  jyC_  i'iiC  '^jj^  ob^^'Vl  ^isJj'  jfr  j^'  V3  .1.1  j^l  5SÄA  jkj'  "V  ji  ^b 

1.  11  vaudrait  mieux  lire  ^>jWl.  —  2.  Man.  ^.  —  3.  Dans  Vllistoire  de  Kalaouii 
yc  iJJ;  man.  jl) ;  ce  passage  est  une  citation  d'un  hemistiche  Montanabbi  oü  iJj  ^ 
sans  .1',  ä  l'imperatif,  est  exact.  —  4.  Lire  -~~;;  c^^.5  avec  la  confusion  de  f  ^^  et  th 
^,,  est  pour  J:;iJ,  forme  qui,  avec  la  confusion  du  ,j^  th  et  de  1'  s  ^.  est  pour  ^^/, 
c'est  lä  un  exemple  curieux  d'une  double  faute  de  sabir.  —  5.  o-vis  dans  VHistoire  de 
Kalaoun.  —  (i.  Qans  VHistoire  de  Kalaoun  *^*^I.  —  7.  Man.  i^  j^"^^.  —  7.  Man. 

de  garder  Tintegrite  de  vos  possessions  sur  terra  et  sur  mer  :  qu'en  conse- 
quence,  vous  n'eprouvez  nul  besoin  d'envoyer  des  troupes  ä  des  conquetes, 
qui  fönt  tout  le  mal  possible  aux  Musulmans,  sans  qu'il  en  resulte  aucune 
utilite.  Nous  vous  repondrons  que,  si  vous  vous  abstenez  de  toute  agres- 
sion',  si  vous  laissez  les  Musulmans  iranquilles,  et  leurs  royaumes,  les 
peuples  trouveront  le  calmq,  et  le  sang  cessera  de  couler  ä  flots. 

«  Gombien  il  est  vrai  qu'il  ne  faut  pas  defendre  ä  autrui  ce  que  Ton  lail 
soi-meme,  ne  pas  Commander  aux  gens  d'agir  pieusement,  pendant  que  soi, 
on  oublie  de  Ic  faire!  Rbounghouradai",  dans  le  Roum,  qui  est  un  pays 
soumis  k  votre  autoritc,  dont  les  impöts  sont  pergus  en  votre  nom,  a 
verse  des  torrenis  de  sang;  il  a  massacre  les  habitants,  et  il  les  a  reduits  en 
servitude;  il  a  violc  les  femmes,  et  vendu  les  damos  nobles  commc  esclaves; 
il  s'est  opiniätrement  refuse  ä  ne  pas  continuer  ses  violences  et  ses  crimes. 

«  Entre  aulres  choses,  il  nous  a  ete  dit  de  votre  part  quo  vous  avez  l'in- 
tention  bien  arretee  de  ne  point  mettre  un  terme  k  ces  expöditions,  et  de  ne 
point  faire  cesser  ces  devastations,  (ju'en  consequence  vous  deterniinerez  un 
cndroit  oü  nous  nous  rencontrerons,  et  qu'Allab  donnera  la  victoirc;  t\  qui  lui 
convicndra''.  Nous  vous  repondrons  sur  cct  objet  ([u'il  existe  (dans  ci"  monde) 

1.  Litt,  s'il  eloignc  la  main  de  l'bostilile,  ce  (pii  est  une  tournure,  et  une  forme  de 
pensee,  plutöt  persane  rpi'arabe,  —  2.  11  s'agit  ici  du  fils  (riloulagou.  —  3.  II  se  peut 
qu'il  faille  entendrc  :«....  que  Kounghouradai  a  l'intenlinn  di'  continuer  ses  briganda- 
ges,  et  qu'il  detcrminera  un  cndroit  nu  nous  vidcrons  nolic  ([uerelle  ». 


[3(U]  lliSTOlKK  DRS  SULTANS  MAMLOUKS.  525 

VI   j^\   Uj   j^LL.    ^  '''^\    Xs.   <..U.  ■  3.UJÜ1    ciy    c_>J^    <^^    9y~^  ^^J^-'    Ia^jU  •  fol.  8-j  V- 

Jl  <!  j;^  V3  ^li  JiL:,    ji.   ^   Vj  ®'>"  ^  V  ja^'I  ^  '^1   ^  ^ 

Lj  j3_^ii  ^;di3  ö^  vi  ^-l-  V  VI  ^^^  "^'^  ^^  ^^  ^^  ^^  "^  ^^  ^ 

^  j^  i^  i'X«  l<fc  ^Ul  j^j  jlUJl  ^  ^J^l  sii^j-li-i  l^ij  jl5Cü^  ^.1  ^yS\ 

1.  Man.  ,,'ji^'  ^y^^"'  "'■ß  c':;**^  ^J^'l;  ^r:.**s-''  ^5^^^  dans  YHistoire  de  Ka- 
laoun;  les  deux  lecons  sont  äquivalentes.  -  2.  Man.  U.iL..  — 3-3.  Man.  omet;  relabli 
d'apres  YHistoire  de  Kalaoun.  —  4-4.  .J-ü  ^  dans  le  man.  —  0.  VHistoire  de  Kalaoun 
omet    ^".  —  ().  Le  man.   ajoiite  ici  J,-*j  ii-"    '-i-     ,'.  —  7.  Lire  ^j^  y^. 


des  charaps  de  bataille,  sur  lesquels  se  soiit  produites  des  rencontres  entre 
iios  deux  armees,  une  fois,  deux  fois,  trois  fois.  Les  hommes  de  votre  natioii 
qui  s'en  sont  tires  saiiis  et  saufs  redoutenl,  ces  endroits,  ils  craignent 
d'y  retourner,  dans  la  terreur  que  la  defaite  de  ces  jours  ne  s'abatte  de 
nouveau  sur  eux.  Quant  au  jour  oü  nous  nous  rencontrerons,  c'est  Allah  *ioi- 821 
qui  seul  en  a  la  connaissance,  et  personne  ne  saurait  le  prevoir.  La  vic- 
toire  ne  vient  pas  d'un  autre  que  d'Allah,  eile  vient  pour  celui  en  faveur 
duquel  il  l'a  decidee,  eile  ne  vient  pas  pour  celui  qui  a  cherche  ä  s'en  ouvrir 
les  voies. 

«  Nousne  sommes  pas  de  ceux  qui  attendent  que  les  evenements  viennent 
les  surprendre,  ni,  au  contraire,  de  ces  hommes  qui  scrutent  le  destin  pour 
deviner  leur  cours.  Allah  n'a  pas  fait  l'heure  de  la  victoire  autre  que  cettc 
autre  heure  qui  ne  sonne  jamais  qu'ä  l'improviste,  sans  qu'on  Tait  atten- 
due'.  Allah  favorise  son  peuplc  de  tout  ce  qui  est  pour  lui  le  salut;  il 
possede  la  puissance  supreme  pour   accomplir  tout  bieu  et  pour  accorder 


toute  gräce.  » 


Cette  annee,  mourul  le  kadi  Shams  ad-Din  ihn  Rhallikan.  Cette  meme 
annee,  la  treve  fut  confirmee  entre  le  sultan  et  la  population  de  Saint-Jean 
d'Acre  pour  une  duree  de  dix  ans.  Louanges  en  soient  rendues  ä  Allah, 
rUnique! 


1.  Llieure  de  la  mort. 


52f,  MOUFAZZAL  IBN  ABIF.-FAZAII..  [362] 

iy^J    "  lv«3     lju«-a-     <JL«J     jU-a-Jl     A-£-     ^t_Jl)l     )_)->i>_5     *J  Ul^J       '^uj'j         •..,  ij'l     \^     ^^j 
«ÄsJl      tji      jLs-      ^l''     'LLÜI      iL!     jJ-L«^     |_j)l     "^^^J     j^O      '^^      -Ua-I      jÜaLJl      Alfr       -^ 
^j.....»,>-j    <jL     AJL5«E>^    |_j     JO3    SyÜ     (ifAji    v_^l    (»JJ_    (_'^    (j    *-'     (J-ÜslJ    (_^-L«J     «jJib     |V*J^iJ 

^jisJL    jtlJl    i%    JX^   ^_j   v--^'    j^3    ^.j~   ^Jy^   ^'   -XacA   jLkLJi   Xs.  aJ    v^»^! 

l*As     (--Ij     (J^     .^r^li     -'V^^.     "^^     («--*b     i*^'^^     («'^     i_^-il     ^    J_ji_    ^^J    ''^^J    («^ 

1.  Lire  (.r-;^'-  —  2.  Lire  v-i?^  a*:?..  —  3.  Lire  Ivü     i_^-^i.j.  —  4.  Man.     c-^^';     ;;^^— H 
dans  Nowairi,  man.  arabe  1.578,  t'oL  127  v°. 


En  rannee  682,  le  shaikh  Abd  ar-Rahman  arriva  ä  Damas,  accompagne 
d'une  suitL'  nombreuse,  en  qualite  d'ambassadeur,  envoye  par  le  sullan 
Ahmad  Agha'.  11  arriva  ä  Damas,  au  cours  de  la  nuit  du  mardi,  douzieme 
jour  du  mois  de  Zilhidjdja;  on  fit  descendre  ces  gens  dans  la  citadelle  de 
Damas;  on  assigna  chaque  jour  ä  'Abd  ar-Rahman  une  somnie  de  mille 
dirhams  d'argent^;  il  etait  accompagne  de  cent  cinquante  personnes,  et  Ibn 
al-Taiti\  vizir  du  prince  de  Mardin,  etait  au  nombre  des  gens  de  sa  suite. 

Ce  shai'kh  'Abd  ar-Rahman  jouissait  d'un  grand  credit  aupres  du  sultan 
Ahmad  Agha;  il  paradait  ä  eheval,  dans  töute  l'etendue  de  l'empire  des 
Tatars',  faisant  porter  le  parasoP  au-dessus  de  sa  tete.  II  envoya  dire 
(aux  officiers  du  sultan  d'Egypte)  :  «  Je  n'entrerai  point  dans  votre  empire,  et 
je  n'y  voyagerai  point,  ä  une  autre  condition  que  de  le  faire  pendant  le  jour, 
le  parasol  porte  au-dessus  de  ma  tete.  »  Quand  il  parvint  ä  l'Euphrate,  on 

1.  Cet  'Abd  ar-Rahman  etait  le  directeur  de  conscience  de  Sultan  Ahmad :  c'etait  lui 
qiii  l'avait  incite  ä  se  convertir  a  Flslam,  et  qui  avait  etabli  les  ba.ses  de  la  paix  avec  le 
sultan  d'l^lgyple  (Nowairi,  man.  arabe  1578,  fol.  127  v").  —  2.  Pour  sa  depense  journa- 
liere  et  sa  nourriture,  el  1.000  autres  pour  des  frais  divers  {ibid.).  —  3.  Nowairi  \}hid. 
donne  ä  ce  personnagc  le  nom  de  Sliams  ad-Din  Mohammad  ibn  al-Taiti,  et  dil  qu'il 
etait  connu  sous  le  lilre  de  «  Fils  du  vizir  du  prince  de  Mardin  ».  C'est  ce  personnagc 
qui  etait  dejä  venu  en  mission  au  (".aire  en  681.  voir  page  499.  Le  genöral  mongol  Sam- 
daghou  ljsij.*~5,  lire  jitj.o.~s>,  accompagnait  egalement  Tambassadcur.  —  4.  La  Perse. 
—  5.  1^,  en  persan  y^  trkitr;  le  parasol,  porte  au-dessus  de  la  tele  d'un  personnage, 
etait,  comme  en  Chine,  le  symbole  tangible  de  la  royaute;  il  etait  infiniment  rare  qu'un 
souverain  en  concedäl  l'usage  a  un  sujet.  Nowairi  [ibid.]  ajoutc  qu'  '.Vbd  ar-Rahman 
avait  des  silahdars  et  des  djamadars,  conime  Ahmad  Agha  lui-inAnii'.  ou  lo  sullan 
d'Egypte.  II  complail  bien  se  i)romcnt'r  avec  le  memc  ccremonial  dans  l'empire  des 
Mamlouks  que  dans  Tlrak:  mais.  quand  il  tut  arrivi'  ä  al-Bira,  qui  etait  sur  Ics  mardies 
des  doux  Etats,  l'emir  egyptien  Djamal  ad-Din  Yen  cmprcha. 


[363]  IIISTOIUK  DES  SULTANS  MAMI.OUKS.  527 

^u-  j^  JLj.  j  ^^jU!i  ^yi  j-jJi  JL»^  ^  j.  dl  1^^  'iiyiJi  ji  ^Uj 


1.  Lire  «ol^^iJ'.  -    2.  A  partir  de  cet  endroit,  il  existe  dans  le  manuscrit  une  lacune 
considerable  qui  comprend  presque  tout  le  regne  de  Kalaoun,  de  682  a  688. 


lui  cnvoya  tl'Alep  Djamal  ad-Din  Oughoush  al-Farisi,  ä  la  tet('  (11111  dcta- 
choment  de  troupcs  d'Alcp,  pour  aller  le  recevoir  (ä  son  entree  sur  les  terres 
de  Kalaoun). 

Quand  le  shaikli  Abd  ar-l\ahnian  ciit  traverse  TEuphrate  pour  passer  sur 
les  terres  egyptiennes,  (les  soldats  de  Djamal  ad-Din)  le  firenf  voyager  pen- 
dant  la  nuit ;  il  voulut  s'en  retourner  (dans  l'empire  mongol),  mais  ils  ne  lui 
en  laisserent  pas  les  moyens;  ils  le  traiterent  grossierement,  et  ne  lui  per- 
mirent  point  de  faire  porter  le  parasol  au-dessus  de  sa  tete.  II  resta  (ä 
Damas)  jusqu'en  l'annee  683,  et  le  reste  de  son  histoire  sera  raconte  plus 
loin,  s'il  plait  ä  Allah,  le  tres-haut ' 

Au  mois  de  Moharram  de  l'annee  688",  le  sultan  ai-Malik   al-Mansour 


1.  On  ne  permit  ä  personne  de  voir  'Abd  ar-Rahman,  ni  de  lui  parier;  il  resta  empri- 
sonne  dans  la  citadelle,  jiisqu'a  ce  que  Kalaoun  vint  ä  Damas,  en  l'annee  (j83  (Nowairi, 
ibid.).  A  parlir  de  cet  endroit,  il  y  a  nne  lacune  importante  dans  le  manuscrit.  — 
II-II  Toute  cette  partie,  jusqu'au  commencement  du  feuillet  84  r",  oü  reprend  le  texte  de 
Moufazzal,  est  restituee  d'apres  la  chronique  de  Nowairi  (man.  arabe  1578,  folios  115  r°- 
117  r°),  qui  est  la  source  de  Moufazzal.  Les  Croises  enleverent  Tripoli  aux  khalifes 
fatimites,  le  10  juin  1109;  l'expedition  avait  ete  lancee  par  Raymond,  comle  de  Sainl- 
Gilles  et  de  Toulouse,  qui  mourut  le  28  fevrier  1105,  au  Moni  Pelerin  (Mons  Peregrinus), 
qu'il  avait  fait  construire  en  face  de  Tripoli  :  «  ..  cui  successit  nepos  ejus.  Willelmus  Jor- 
danis,  in  eadem  obsidionis  sollicitudine,  in  quo  opere  usque  ad  adventum  comitis  Bertrami 
satis  strenue  viriliterque  desudavit  »,  dit  Guillaume  de  Tyr  {Hisioriens  Occidentaux  des 
Croisades,  tome  I,  page  452).  Ce  Guillaume  Jordan,  comte  de  Cerdagne,  est  le  Jbj-J! 
de  Moufazzal,  le  Jb-Jl  de  Nowairi.  Bertrand,  fils  aine  de  Raymond  (1109),  fut  norame 
comte  de  Tripoli  par  les  Croises,  le  jour  meme  oü  ils  entrerent  dans  la  place  [Und.,  469), 
et  il  ajouta  bientöt  ä  ses  domaines  ceux  de  son  cousin,  le  comle  de  Cerdagne.  II  eut  pour 


528 


MOUFAZZAL  IBN  ABIL-FAZAIL. 


[364] 


partit  du  Caire,  laissant  dans  cette  ville,  pour  y  gouverner  en  son  nom, 
son  fds,  al-Malik  al-Ashraf  Salah  ad-Din  Rhalil;  il  se  dirigea  vers  Damas, 
oü  il  fit  son  entree,  le  treizieme  jour  du  mois  de  Safar;  il  en  repartit,  le 
vingt  de  ce  meme  mois,  pour  aller  assieger  Tripoli.  La  ville  se  rendit,  le 
quatrieme  jour  du  mois  de  Rabi'  prämier,  apres  un  siege  de  trente-quatre 
jours. 

En  l'annee  495,  Saint-Gilles  vint  assieger  Tripoli;  il  s'appelait  Moembot 
.J^--*.-»  (=  Boemond),  ce  nom  signifiant  «  heureux  »,  et  Saint-Gilles  etant  le  nom 
de  la  ville  dont  ce  personnage  etait  originaire.  Saint-Gilles  mourut  devant 
la  place  en  500,"  et  il  fut  remplace  dans  le  commandement  des  Francs  par 
as-Sordani.  Les  Francs  s'empar^rent  de  Tripoli,  le  mardi,  troisieme  jour  du 
mois  de  Zilliidjdja  502,  apres  un  siege  qui  avait  dure  sept  annees  et  quatrc 
mois;  as-Sordani  regna  saus  conteste  sur  la  ville"  jus(|u'au  moment  oii 
arriva  un  vaisseau  des  pays  de  l'Occident.  II  se  trouvait  dans  ce  navire  un 


successeur,  en  1112,  son  lils  Pons,  ä  qui  succeda,  en  1137,  Raymond,  donl  le  lils,  Boe- 
mond II,  assassine  par  les  Batheniens  en  1151,  laissn  la  couronne  ä  Raymond  II,  qui  ful 
battu  et  fait  prisonnior,  le  10  acut  1103,  par  Xour  ad-Din,  lo(]iiel  ne  le  reliicha  qu'en  1171 
[L'Art  de  i'crifier  les  dales,  lome  I,  pages  438  et  ssq.).  Le  recit  de  Xowairi  et  de  Mou- 
fazzal  differe,  commo  on  le  voit,  sensiblement  de  celui  d(!  (niillaumc  de  Tyr,  qui  a  servi 
de  base  ä  l'autcur  de  VAri  de  vcrijicr  les  dnles.  ' 


[365]  IllSTOIllF.  DKS  Sl'I.TANS  MAMLOUKS.  529 

\i^X}   -iy^j    'J^J^S    -y^''    t/^    ^     'y^J    '  «ie?^-^    J^J\    ijÄi-ls    <>-_^i»^3   ^^' 

liAi  '^j\^jJ\  xs.  ^v-^U  ^3  sj>==-l   Ad  j  jl^  lil   lyUj  «V:"^  ^»^-^^    '^"^y^ 
^A'3  'A^i   ö.   v-j    ~b   -^Vl   (._^.  J  'Vlj^   ^   j'   e?*'    ^O^    f^^    ^f^^ 

1.  Le  man.  ecril  loujours  ^iX-sr^^;  J...sr^^  dans  Nowairi  jman.  arabe  1578,  fol. 
117  r°  et  1579,  fol.  24  r").  —  2.  Man.  ^'j-^.;  j'j^'  dans  l'autographe  de  Nowairi  (man. 
1579,  l'ül.  2'i  r");  .^o  dans  le  man.  1578,  fol.  117  r".  —  3.  Man.  ^jl>^';  dans 
Nowairi  ^!:y-.",  transcription  de  .lordanis.  —  4.  Man.  ^\iy~^\}—  5.  Lire  ^__^!.  — 
G.  Man.  ~^if\  dans  rautographe  de  Nowairi  ~'jj-J-  Nowairi  raconte  cet  evenement  an 
ces  termes  :  ^-'^!  J^  s_^  j^  ^  jj-U  sj^^i!  J.=^^l  ^_o  J,  .^CJij  J^^j  aLj  ^^ 
ji^^t  /  r-»^-!  j—'^  w'js-^l  yiTI    Jx3^   jjU~»ä.j    .r^^j  (man.   1579,  ibl.  24  r").  —  7.   Lire 


fol.  8'i 


eufuut,  qui  etait  Tun  dos  üls  de  Saint-Gilles,  et  qui  se  nommait  Batraii ' ;  il  '  loi.  s'.  1« 
elait   accorapagne   d'un  certain   nombre    de  vieillards   qui    avaient   ete   les 
officiers  de  son  pere,  et  qui  etaient  ä  son  service. 

Ces  personnages  se  rendirent  chez  as-Sordani,  et  ils  lui  dirent  :  «  Voici 
le  fils  du  roi  Saint-Gilles,  qui  veut  la  ville  de  son  pere.  »  As-Sordani  se  leva, 
le  repoussa  d'un  coup  de  pied,  le  jeta  du  haut  de  l'estrade  sur  laquelle 
le  tröne  etait  dresse,  et  le  fit  mettre  ä  la  porte.  Les  oniciers  de  Saint-Gilles 
partirent  avec  le  jeune  prince ;  ils  allerent  trouver  les  Francs  et  les  Cheva- 
liers'-, qui  eurent  pitie  de  lui,  et  qui  se  ressouvinrent  des  serments  qu'ils 
avaient  pretes  ä  son  pere. 

Ils  leui-  dirent  :  «  Des  demain,  amenez  le  prince;  nous  serons  reunis 
chez  as-Sordani.  »  Quand  les  olliciers  de  Saint-Gilles  se  furent  presentes 
chez  as-Sordani,  lorsquils  lui  eurent  fait  un  discours  aü  sujet  du  jeune 
prince,  les  chevaliers  se  revolterent  tous  contra  as-Sordani;  ils  le  chasserent 
du  royaume,  et  ils  Ic  donnerent  au  jeune  homme.  Celui-ci  en  garda  la  sou- 
verainete  jusqu'au  jour  oü  Barvadj  le  tua,  le  dimanche,  quatrieme  jour  du 
mois  de  Badjab  de  l'annee  531. 

1.  Bertrand.  — 2.  II  est  dillicile  d'imaginer  la  difference  d'etat  que  l'auteur  etabht 
entre  les  Francs  et  les  cixevaliers. 


530  MOUFAZZAL  IBN  ABIL-FAZAIL.  [360] 

liitVl     )i^\i     jljA,    ^ja^]\     ijjj    '  ^^[ß'    J    ^\i'z:^\i    -ibl-Ä^l     ^1    >_lü9J    ®^'U       --»i-3 

ij— Lr^  ,_j>-Us  ^jÄ«^Ji  jjäAäU-ij  |Vfj^  ilr^"^  i*~^ — ''  l5^  viXuJi  Aj>JLas  ^^Lirj  i^^J 
«iyJlJi    ^l^L^VI    OwU^    ^j    j_^    lyj    clslj    ^j-^,\j^    fj^    ^_^yi\    ilfcj    L^^'—"^'^    (*r*f"3 

«-J"  ö-  j3  ijJJjj  4j.<v5jl  ij  ij.2^^1  cU-SJ  *.»-iai^  ilLiu  j^  i^Lsj  »j[s~  Ja  rtJ^l  -^^X"'' 
A)^±t_5  «UjjI  <*JU  /j~»-^ — wü  [Ai±£.J  i^J^yijl  Lfti^vL  U  \,o  j«>^  ®aJL«  j--»^3  '^.-„»i-J 
f-^.   iIk*^ —        ö^    LftjAi>.l    7t'^;jiJi    jl    (JuLi'Vl    >_^.j>l£     \«3    Ujj    ^^JiC-    -V.=^'j    Jjy^    "^J'J    'O- 

1-1.  Man.  j-~^,  j'  J,'  '-i-'^'-"  JjJ  »-U  ^*ü3'  5-Oj;  le  texte  est  restitue  d'apres  l'auto- 
graplie  de  Nowairi,  man.  1570,  Pol.  24  r".  dans  leqael  ou  lit  :  _Cj  oXbi  »j~.U,  (^  >*-', 
J.^',,     J.b^  (>'^U.  — 2.  Lire  iJ~.     j^-i^j   aj.U  üjU. 


La  plupart  de  ses  olTiciers  furent  tues ;  il  laissa  comme  successeur,  ä 
Tripoli,  sou  fils,  le  comte  Badran;  Tatabek  Zengui  le  fit  prisonnier,  puis  il 
reduisit  (los  Francs)  ä  la  derniere  extremite  (dans  Ba'rin).  Le  roi  (de  Jeru- 
salem) iit  la  [laix  avec  Zengui, ä  la  condition  de  lui  livrer  la  forteresse  de 
Ba'rin'.  Le  comte,  seigneur  de  Tripoli,  recouvra  la  liberle.  ainsi  que  tous 
les  prisonniers;  il  s'en  retourna  ä  Tripoli,  oü  il  demeura,  jusquä  ce  qu'il 
l'ut  attaque  par  les  Ismailiens,  qui   le  tuerent. 

Apres  lui,  regna  son  fds,  Baymond,  qui  etait  un  jeune  homme,  et  qui 
marcha  ä  la  guerre  avec  les  Francs.  Al-Malik  al-'Adil  Nour  ad-Din,  le 
Martyr,  battit  les  Francs  ä  Ilarim,  et  il  leur  tua  un  nombre  considerable 
de  soldats ;  le  comte  fut  tue  avec  ses  homnies  d'armes.  Cela  se  passa  cn 
l'annee  559. 

Le  temps  qui  s'ecoula  entre  l'epoque  ä  laquelle  les  Francs  s'emparereiit 
de  Tripoli,  jusqu'au  moment  oü  cette  ville  retourna  en  la  possession  des 
Musulmans,  est  de  cent  vingt-quatre  ans,  quatre  mois  et  onzc  jours.  Comme 
coincidence  extraordinaire,  il  se  trouvc  que  les  Francs  prircnt  cette  ville 
aux  Musulmans,  un  mardi,  et  que  ce  fut  egalement  un  niardi  qu'elle  revint  en 
la  puissance  des  seclateurs  de  1' Islam.  (Lorsqu'elle  iul  con([uisc  par  les 
Francs),  eile  obeissait  au  klialife  d'Egypte,  et  ce  fut  (quand  eile  Tut  enlevcc 

1.  Zengui,  dit  Nowairi  (man.  arabe  1578,  i'olio  117  r°),  fit  prisonnier  Badran,  alorsqu'il 
combattait  avec  le  roi  ^^50*:^^  de  Jerusalem,  Foulques,  fils  de  Foulques  oXJi  .^  o-CU, 
pres  de  la  forteresse  de  Ba'rin.  Le  roi  et  une  parlie  de  ses  troupes  se  refugierenl  dans 
Ba'rin,  oii  Zengui  les  assiegea,  et  les  serra  de  pres;  le  roi  fit  la  paix  avec  Zengui,  k  con- 
dition de  lui  livrer  Ba'rin. 


[.itiT  iiisioiiiK  i)i:s  sri/r.ws  mamloiks.  531 

jiu  jVl  ij^-Lij  ^.^  i-i~u-  J\  ^.y  u^^lj  4r">t!l  ^y  ^r— L_^"  Jl  ^jy^j  »"ii:A:JI 

l_^LL._5    ^j_~-    v_~^U   »„Lj    <ulfc    -Ji'    ^^U^j^   JjLu    jlkLJl    jl^   LÜj  ®^UI  l^lC3 

j»^Lj'  ^  i;ijiÄ::£.l3  iLU-  ^'-"y,  ij^=^»-=^  j_^^  Jjl^  JLLLJI3  Jw~^JI  ji^^b    __U^j3  ^1    \^ 
'S' ^, — S  i-'-*^  Li^^j*  jLLi — U  JÄ>3  jlzjJl   k_~~)   Lkj.^i-Lj'  cx^   V  '^^Ij  *!sL-_^3     r-^ir* 

1.  Man.  ^jS~sr^ .  —  2.  Lire  '-^■~^^  —  .!.  IJre   L.i'  ^^U:?.,  ou  LjcT. 


aux  l'raucs)  le  roi  il'l*]ii,'yptc  qui  seil  empara.  Louanges  et  graces  an  soienl 
rendues  t\  Allah,  le  tres-liaut. 

L'historien    a  dit   :    Ensuite,    le  sultan,    apres   avoir   fait    raser    Tripoli, 
ordoniia  d'editier  unc  uouvelle  ville,  aupres  de  la  forteresse  du  fils  de  Saint-  *  loi.  s'i  v" 
Gilles,  laqucUe   se  trouvait  ä  uii  mille  de  Tripoli.   Oii  construisit  unc  cite 
dans  cet  cndroit,  et  les  gens  viiirent  riiabiter. 

Tandis  que  le  sultan  etait  occupe  au  siege  de  Tripoli,  des  ambassadeurs  du 
prince  de  Sis  '  vinrent  le  trouver,  (ils  implorerent  sa  misericorde)  %  et  firent 
tout  Icur  possible  pour  obtenir  son  agrement;  ils  porterent  ä  sa  connaissance 
que  li'ur  inaitre  etait  dispose  ä  entendre  tout  ce  quo  le  sultan  lui  ordonnerait. 
r.c  sultan  leur  remit  des  vetements  d'honneur;  il  les  avertit  que  le  seigneur 
de  Sis  devrait  lui  livrer  les  villes  de  Mar  ash  et  de  Bahasna  \  qu'il  reste- 
rait  ä  al-Kati'a,  suivant  le  Statut  anterieur,  mais  avec  un  certain  nombre  de 
conditions  nouvelles'.  Les  ambassadeurs  se  retirerent. 

Ensuite,  quand  le  sultan  fut  venu  ä  beut  de  la  resistance  de  Tripoli,  les 
ambassadeurs  s'en  revinrenl,  et  trouverent  le  sultan  campe  k  Homs;  ils  ap- 
portaient  Ic  projet  d'une  trcve  entierement  satisfaisante,  et  des  excuses  de 
ne  pouvoir  livrer  Mar 'ash  et  Bahasna,  all(%uant  qu'il  etait  absolument 
impossiblo  au  roi  d'Armenie  de  disposer  de  ces  deux  villes,  ä  cause  des 
Tatars  \  Le  prince  de  Sis,  en  compensation,  versa  au  sultan  une  somme 
d'argent  considerable. 

1.  Le  souverain  de  la  Petita  Armenie.  —  2.  Dit  Nowai'ri.  —  3.  Laquelle  etait  l'objet 
de  reclamations  constantes  de  la  pari  des  Egyptiens,  et  vaines.  —  4.  Le  texte  de 
Nowairi  porte  :  5.5UJ'  ^U  LtJaüJU  Xß\^  ^-^-~^_j  ir^y  »J^'  .i'^^M  -^^^  ^^^^i 
iman.  arabe  1579,  fol.  71  r").  —  5.  II  est  evident  que  les  Mongols  ne  pouvaient  tolerer 


l'ül.  85  I- 


532  MOUFAZZAL  IBN  ABIL-FAZAIL.  [368] 

J^^^  ill  ^^is  Jl^Vl  J-säTj  ^U^  J  ^jU  J^  vi  cLiJL  j.jljjüi  SU  cUj  Lll 

(j^    v~^-3   C*-^'   ij^    h^5    "^    (*^^    (^-'■^  ^'    CHiT^   ^'^^   ^    t^'   f^.  *-^  J 
ji_y_i  SU  Ualj  JJ.-Ä9JI  ^U_}  k_J^  j>(.    ^  <JU^   J.UJI   SU   Ol   ^Lilj  ^1-J^"  i-^ 

J^LstJl    J^äTj     jJ.-^-*    (^''     ^^^'i     f^'"^'    iJL-*^'   J^    jÜaUl    |vwj    IjJj    ®»LiJl>     ^_^-»Jl 

«cAc  :5^"      jLi-Vi3  Sx»  Ji\  ^,-a^  jLj     !i  J.-03  UJ  "Cli  L5C_£.  jLsÄS-  (J.5-V  ilili-jj  JI3 
jIäjI    "w«  /»-«J »Ji   1%-«   A^u-»-   Lxt  ;J  l».l;;J3  aJjLJI  'yLsj   as  L5sju    •oJüi  ^tJ^iJI   jl 

^^JLc     ^Ül    ^    viüSj    'L5Cc   JÜ»    Aji-»^    o~!^^     "^  J^i    jÜaLJI     J^'   *iUi    JC«9    |**^J 

1.  Lire  de  preference  oJ;  J.I  ULL. 


En  l'amiee  689  de  l'hegire,  le  sultau  fit  venir  de  Damas  Temir  Sonkor  al- 
A'sai",  et  lui  dit  :  «  .Ic  t'ai  nomme  inspecteur  des  Services  de  radministration 
ä  Damas  pour  que  tu  t'occupes  exclusivement,  et  avec  zele,  de  mes  affaires, 
et  pour  que  tu  fasses  rentrer  les  impöts.  »  II  lui  imposa  l'obligation  de  faire 
eutrer  chaque  jour  dans  le  tresor  une  somnie  de  vingt  mille  dirhams,  puis, 
il  lui  remit  un  vetement  d'honneur,  et  le  renvoya  ä  Damas.  Le  sultan  ecrivit 
de  sa  propre  main  les  rcscrits  (l'investissant  de  ces  fonctions);  il  ajouta  ä  sa 
Charge  celle  d'inspecteur  de  la  Syrie,  dans  sa  totalite,  en  y  comprenant  le 
pays  d'Alep,  et  toutes  les  forteresses;  il  le  nomma  cgalement  inspecteur  des 
bureaux  militaires  en  Syrie. 

Cette  meme  annee,  le  sultan  cuvoya  ä  'Izz  ad-I)in  al-Afram  un  rescrit 
lui  enjoignant  de  se  rendre  ä  Damas,  et  de  preparer  les  balistes  et  les  parcs, 
pour  aller  faire  le  siege  de  Saint-Jean  d'Acre.  Quand  le  sultan  s'en  revint 
(de  Syrie)  en  Egypte,  il  demeura  dans  cette  contree  pendant  un  certain 
foi.  85  r.  temps ;  il  y  regut  des  nouvelles  lui  apprenant  que  les  Francs  qui  residaient 
ä  Saiut-Jean  d'Acre  avaient  rompu  la  treve  (qu'il  leur  avait  eoncödee),  et 
qu'ils  avaient  massacre  dans  cette  ville  un  certain  nombre  de  Musulmans, 
tant  marchands,  qu'autres  personnes.  Quand  le  sultan  eut  re^u  ces  nou- 
velles, il  fit  ses  preparatifs  de  depart,  et  se  mit  en  route  avec  toute  l'armeo, 
pour  gagner  Saint-Jean  d'Acre,  cela.  le  dix-liuitieme  jour  du  niois  de  Sliav- 
val  de  cette  annäe;   il  vint  camper  devant  la  mosquee  de  Tibn. 

que  leur  vassal,  le  roi  d  Armenie,  cedät  ä  leur  ennemi  les  deux  villes  de  Mar'ash  et 
de  Bahasna,  qui  etaient  deux  canips  retranches,  lesquels  couvraient  la  IrontÜTe  de 
leur  empire;  ces  deux  villes,  aux  mains  des  sultans  du  Caire,  auraient  reporte  leurs 
bases,  d'Alep,  surles  preinieres  lignes  de  defense  des  Mongols. 


[369,  IIISTOIRK  DES  SULTANS  MAMLOl'KS.  533 

j_j-alJI    CiUI    jliiUl    i\i<,    J>'i  «'  ^\    Aä_.    ^^IL    J^j    oJl    i-l»    J^    J'j-i    ^M 

'^U^    ^^J;Vi    ölUI    ijJj    jl^3   Jl«;-   J)l    i»^j  |_j)l  ^yy   iJ^i    ,^j    ~U    o — 11 
Jl  <x^«j^  ^rr^*^  '-^jj  ijljiJI    »sjj  o^^  ^--i-'JJ  ^'^'^  ^^'^    «-^J  "^^  <1»^  v^>* 


1.  Man.  ,  ^J'  -".^s-~'.  —  2.  I.e  iiianuscrit  oinet  -:,.>J'.  —  .'5.  Man.    .^-Ji   -'— ^ ;  lire 

,.^oJ'  ,'-s — ':  J— ^.  pour  -'.s — °,  (lepasse  comme  vulgarite  et  comme  forme  de  sabir  tout 
ce  <|u'on  a  coutumo  de  voir:  c'est  de  meme  que  les  paysans  persans  prononcent  ega- 
lement  inesyied  le  mot  inasdjid,  et  Deile  le  nom  du  Tigre,  Didjla;  la  Masdjid  al-Tibn 
elait  la  prämiere  clape  sur  la  route  de  la  Syrie;  (^''  .>-sr~^  correctement  dans 
Nowai'ri  (man.   arabe   lö7i),  fol.  75  verso).  —  4.  Lire  If^'o..  —  .">.   Lire   ^*j.Ij  ^r--^' 


Recit  tie  la  inoit  du  siiltau  al-Malik  al-\Lmsoiir  Kalaoun.  (Juaml  le 
sullau  s'eii  viul  (^aiiipor  a  la  niosquee  de  libii,  il  si'  seiilit  Urs  mal  ä 
so»  aisi',  rt  il  resta  dans  cc(  i'lat  pendant  dix-iieuf  juiirs,  jusqu'au  saniedi 
sojit  '  du  HKiis  de  Zilka'da,  ou  il  iiiourut.  Sun  fils,  al-Malik  al-Asliraf",  etait 
prescht.  II  nioula  ;'i  clieval  sur  riieui-e,  et  se  rcndif  ä  la  Forteresse  de  la 
Monlagiie.  (L'ciuir  llosam  ad-Diii)  Diiurouuadai  arreta  l'expeditiou ',  euleva 
le  tresor,  et  toute  rarmee  se  mit  (ui  seile  pour  moiiter  ä  la  Forteresse. 

L'hislurii'u  a  dil  :  La  duree  de  sou  rei^nc  l'ut  de  ouze  anuees,  trois  mois, 
et  deuxjours,  cc  ([ui  fil  cu  tout  ([uaiaute  et  uu  aus,  six  mois  et  viugt  jours, 
pour  la  souveraincte  des  'l'urks.  Apres  lui,  rcgua  sou  fils,  al-Malik  al-Ashraf. 

Le  luiitieuie  des  reis  des  Turks  Tut  le  sultan  al-Malik  al-Ashrai"  Salali 
ad-l)iu  Klialil,  fils  d'al-Malik  al-Mausour  Kalaouu.  II  monta  sur  le  tröne,  le 
(juinzieirie  jour  du  uiois  de  Zilka'da  de  l'annee  G89;  il  se  reudit  ä  eheval,  en 

\.  (),  dit  l'autographe  de  Nowairi  (man.  ar.  1579,  fol.  75  v").  —  2.  II  etait  parti  en 
Moliarram  pour  le  snd  de  l'Kgypte,  et  il  etait  arrive  jusqu'ä  Toukh  Daninou  \jj>i  -iJs. 

en  face  de  Kous:  il  avait  batlu  les  Arabes,  et  etait  rentre  ä  la  Forteresse  de  la  Montagne; 
en  sa  (jualite  de  vice-roi,  Doiu'ounadai.  Kalaoun  etaiit  niort,  et  Asbraf  Klialil  n'etaiit  pas 
proclame,  comniandait  en  cliel'. 

l'ATH.  0».   —  T.   XIV.   —   F.   :!.  :|j 


rol.sriN' 


534                                       MOUFAZZAI,  IßN  ABIT.-I' AZAIL.  [370] 

^ifc    «,li-   jl   Joe    Ä».liJl    ^äJ'  jIa^JI     Jl  JuäJI  ^Is    \^  c-MaJI  ijli  ^5jIä>  1— >jj 

«.LLj    «4J     jLooVl     ^JiJ^     jl     -'^     ^'j-»Jl     j^b     jLiOlj     iLkiJlj    J^A-üJlj    '1__^VI  ^«...«j:^ 

■«jjl j    j,.M    '*''j^f-    ^-^    '  J_^Ai,Ä^    i'-wJI    (_$i>     ".^.iej    jj-^U    ^.«.äJI    i,Ü    i«,liL'l     "(^  r^=-^ 

^k,Lj'   LlU    ijljil    ^Üi    <CJjj   "Ci^j   ^^ji^ül    ^*t    ic-i'l    «^.Lii    :>j._Jl       .1  7t_.~*l 

1.  Man.  U./.    —  2.  Lire  ^-»^-•.  —  3.  Man.  jJ—is  ^:.x™"    ^.vi     ^.uJI  LJ;  '1':  le 
texte  est  restitue  d'apres  rautogra])he  de  Xüwa'i'ri.  man.   1579,  l'ol.   Sl   r°. 


grando  pompe,  comme  cela  etait  la  coutume  traditionnelle  dos  nionarques, 
dcpuis  la  Forteresse  de  la  Montagnc,  jusqu'ä  rilippodronie,  au-dessous  de 
la  Citadelle,  apres  avoir  remis  des  veteinents  d'lionneur  ä  toiis  les  emirs, 
coinmaudauts  des  Iroupes,  kadis,  grands  persomiages,  et  dignitaires  de 
ri'^tat,  (juand  ceux-ci  lui  eurent  reuouvele  le  serment  de  fidelite  qui  lui  avait 
ete  prete '. 

II  remonia  de  rilippodrome  ä  la  Forteresse-,  el  fit  arreter  (llosam  ad-DiiO 
*  foi.s.iv".  Dourouuadai  et  (Za'in  ad-Din)  Guetuboukha\  Pour  ce  qui  l'ut  de  Dourouua- 
da'i,  il  le  fit  tuer  sur-le-champ,  et  il  coniisqua  tout  ce  qu'il  posscdait.  dans 
toul  rempire.  L'cmir  re.sta  huit  jours  daiis  sa  prison,  alors  qu'il  etait  niort; 
on  le  sortit  de  la  Forteresse  de  la  Montague,  durant  la  unil  du  vendredi, 
vingt-sixieme  jour  du  mois  de  Zilka'da,  porte  sur  une  claii',  ;'i  Fermitagf  du 
sliaikh  Abous-So'oud.  Le  sliaikli  "Omar  as-So'oudi  lava  le  cadavre,  l'euve- 
loppa  dans  un  linceul,  et  l'iuliuma  eu  dehors  de  Termilagi^  Ouand  Gvielu- 
bouklia  Tut  devenu  sultan,  il  iit  transporter  le  corps  de  Dourouuadai'  dans 
le  College  que  cet  emir  avait  l'ail  elever  aupres  de  son  liötel  daus  la  ruo  des 
fabricaiits  d'arbaletes  ''. 

1.  A  la  mort  de  son  frere,  al-Malik  al-Salili,  l'heritier  presomj)tif  (Nowa'i'ri,  man. 
ar.  1579,  l'ol.  80  r").  • —  2.  Apres  ja  parade.  —  3.  II  manque  dans  le  texte  ([uelijucs 
mots  signifiant  :  «  il  iit  grace  de  la  vie  ä  (iuetulioukiia  ■,  (lueluhouklia  sigiüfie  en 
mongol  «  le  taureau  entier  » ;  ce  nom  sc  Irouve  ecrit  Uj^xi' dans  Rasliid  ad-))in, 
Ashraf  Ivhalil  avait  iine  liainc  l'eroce  contre  Dourounadai',  et,  par  ricocliet,  contre  Gue- 
tuboukha,  (jui  marchait  avec  Dourounada'i  (Nowa'i'ri,  man.  1579,  fol,  80  r"ctv");  niais 
le  fall  iiiril  n'ordonna  iioinl  la  uiorl  de  Ouetubouklia  nioiilre  (ju'il  i'lablissail  certaines 
dill'erences  d'etat  cntrc  ces  dcux  emirs.  —  'i.  ^"  i_j,V  ^ß^s)^  UUj!  ^\  hy  ^J' 
_'i:™Jl  ks-:'  J,'-    i''^  «   au  monumcnl  funcraire  qu'il  avait  l'ait  construirc  au  Caiic, 


r;j7i  IIISTOIHR  DßS  SULTANS  MAMLOUKS.  535 

JLäJIj  SjjääJIj   ^U.:^!!  ^^j   'T^\I    ^.b   ^?UI  J^;s3  i;_^  Slt  «iCJU^  ^  jlkUl 
1.   Man.  'i.^vo'.  —  2.  Lire  '.'.^-^    .,.x.~,. 


L'eniir  X.i.ljin  ;ul-f)iii  Alioul-Maali  a  racoiite  ([ue  la  totalite  de  co  (jiii 
lui  fut  conlisque  dans  soii  liötel,  do  ce  quo  l'on  transporta  ä  la  Forteresse 
de  la  Montas^iie,  et  de  co  qii'on  distrihua  aux  eniirs  et  aux  troupes,  fit,  en 
monnaii'  d'or,  six  cenl  iiiillc  diuars  egypticns,  et,  eii  pieces  blauches,  ceiit 
soixante-dix  kintars  d'arg-ent,  dans  lo  kintar  de  Misr'.  Le  sultan  prit  pour 
lui  Uli  uomlirc  coiisiderable  dos  niamlouks  de  Dourouuadai,  et  il  distribua 
!e  roste  aux  öiuirs:  il  prit  egaleinent  uu  uoud)re  de  clievaux,  do  juments, 
de  cliauioaux  el  dr  diomadaires,  (ju'il  est  iuqiossible  d'evaluer,  ainsi  qu'uiK^ 
([uaulitö  inimousi'  dObjots  do  cuivro  incrustc  d'argeul -,  do  vases  d'argout, 


dans  un  College,  dans  la  vicinite  de  son  luHel,  dans  la  rue  de  la  Place  »,  dit  NowaTri 
[ibid.,  I'ol.  81  r"i.  La  Khatt  al-liondokaniyyin,  dit  Makrizi,  dans  le  Khilat  (man.  1732, 
ful.  27  V"),  passe  sur  un  terrain,  oii,  aux  temps  anciens,  s'elevait  l'ecurie  de  al-Djüu- 
maiza,  la  derniere  des  ecuries  des  khalil'es  fatiniites.  (^uand  la  dynastie  des  Fatimites 
l'ut  t'teinte,  on  peira  des  rues  sur  Femplacenient  de  ces  edilices,  on  y  construisit  des 
maisons,  et  un  marclie,  sur  lequel  on  voyait,  entre  autres,  des  boutiques  dans  lesquelles 
on  fabriquait  des  arcs  d'arbalete,  d'oii  son  nom.  Bondok-an-i  est  un  adjectif  derive 
de  bondok  «  arlialete  ».  Le  vendredi  15  Safar  751,  cette  rue  brüla  pendant  que  les 
gens  qui  y  demeuraient  etaient  a  la  mosquee.  La  rue  de  la  Place,  Kliatt  al-Mislali,  etait 
entre   la    rue   Khatt  al-Malhiyyin     .f.-.^*!  Ja^   et    la  rue    du   petit    niarc-iiu    du   Sahib 

, ^^L^"  Ii!i_  h.6>.\  la  Khatt  al-Malhiyyin  etait  elle-meiue  entre  la  N'aziriyya  et  la  kliatt 

al-Bondokaniyyin,  dcrriere  la  Dar  ad-üibadj  [ibid.,  fol.  2S  v"-29  r").  L'ecurie  de  Djou- 
maiza  etait  dans  le  voisinage  du  chäteau  occidenlal  j^i,"  j^^jl;  eile  avait  re<;u  son 
nomd'un  grand  sycomore  Vr>^  djoumaiz  qui  s'y  trouvait  (/ir/»7a<,  man.  1731,  fol.  382  v°). 
1.  Le  kintar,  dans  les  metrologies  anciennes,  pesait  cent  mines,  soixante-quinze,  dans 
la  metrologie  de  repoque  achemenide;  dans  le  Systeme  du  dirliam  legal,  ou  de  Misr, 
le  kintar  pese  cent  ritl,  c'esl-a-dire  57  kilog.  420.  —  2.    O^-V»,  de   O-uS',  qui  est  expli- 

que  ainsi  par  Makrizi  :  L.ai3!j   . ^>_0!    .,.•>  ^_,'.^r~J|   ^'jl  jj    «jJai   U  j»  C-si\5l  (Quatre- 

mere,  Maniloiiks,  II,  i,  114.  note),  ce  qui  caracterise  nettenient  l'incrustation,  ä  l'ex- 
clusion  absolue  du  placage.  11  s'agit  ici  dos  vases,  candelabres  de  cuivre,  casques. 
cuirasses,  incrustes  d'inscriptions  en  argent. 


53ß  MOUFAZZAL  IBN  ABIL-FAZAIT..  [372] 

®dLUl    "0    ^    jU_i    J__^   llJ;    JMi.    ^^Ul_3:>3 
jjlia.L_!l      'fji     j^Ä>     (V    -VX-Ä^    <,Ul     A^     '<5!'       r-' »••^     «-^  »*-«Ji    ^J^=-^    ^  j-^  i  i    ^iLLJl       il  ^1 

dli.JI    v^jL«   >_o-Ls3   J_jä1w   .JU-)    L=-l   AJU  il;l3^l     J3   ö-=^    "»^  L«:^  V  j>Ul  J 
^kJI   dlUI   SL^   'r^^j    (^^OVI  ^i^j^:j   -*-«-J'    ^^^'^    J:^   j'>^jU   ^-1^^ 

1.  Man.   C^JJ!  ^r-'-^"'-  —   2.   Lire    L^i"  ^iU.   —  3.  Man.   omet  j.   —   4.   Lire 
OJ'^i.M.  —  5.  Lire  -j'.  —  G.  Lire  ^y^s^^.  —  7.  Lire   .,  ..^.G^'-^'l.  —  S.  Man.     C;'ji.l>L 


de  pieces  d'orfevrerie  fabriqiiees  par  les  Francs,  aiiisi  qiie  des  depöts  enor- 
mes de  cereale.'^.  Lonanges  soient  rcndues  ä  Celui  qui  possede  la  toute- 
puissancc ! 

Au  cointneüccmcnt  de  rauiiee  690,  le  klialil'e  al-llakiai  re^'nait,  comnie 
ä  son  ordinaire;  le  sultan  de  FEgypte  et  de  la  Syrie,  de  Donnohi  jiisi[u'a 
riuiplirate,  elait  al-MaliU  al-Asliraf;  le  klialil'e  du  Maglireb,  ä  Tunis,  Almu 
'Abd  Allall  Mohammad  ihn  "^'nliya,  lils  du  sultan  Moliaiiiniad,  doiil  il  a  ete 
parle  plus  haut;  le  souveraiii  du  ^  r'inen  i'lait  al-Maiik  al-.Mouzatlar  Slianis 
ad-l)in  Yousoul',  üls  d'al-Malik  al-Maiisdur  Taki  ad-Dia  Omar,  üls  d'  Ali, 
lils  de  Rasoul;  le  prince  de  la  Mecquo,  Nadjm  ad-[)in  Aboii  Nama  Moham- 
mad ibii  Idris  ibu  Kattada  al-ilasani;  le  priucr  de  .MiMÜiie,  '!//.  ad-Diu 
Djammaz  ihn  Sliilia  al-Hasani. 
loi.  Hi;  r.  Le  souv(U'ain  du  pays  de  Roum  etait,  noniinalemeut,  Ghiyas  ail-Din  Kai- 
Khosrau,  (ils  de  Hokn  ad-Diii  Kiliteh  Arsalan;  cu  t'ail,  c'etaient  les  gi'ne- 
raux  tatars  qui  excrraicnt  raulorlte  dans  ses  !']tats,  surlout  depuis  (pie  lo 
parvana  etait  parti  pour  lautre  niondc,  car  c'etail  liii  (pii  avail  rcssusoite 
le  dvnastic  de  Saldjouk.  A  Mardiu,  reguail  al-.Malik  al-Mouzall'ar  Kara  Arsa- 
lan, lils  d'al-Malik  as-Sa"id  Il-Gliazi',  TOrtokide;  a  llauiah,  al-.Malik  al- 
AlDUzail'ar  Taki  ad-Din  Mahmoud,  lils  d'al-Malik  al-.Mansour  Nasir  ad-Diii 
Mohammad,    lils    d'al-Malik    al-Mouzall'ai'    Mahuiond    ihn    Sliahanshah    ihn 

1.  Le  grand  vainqueur. 


[S?.-?]  IIISTMIliK  DKS  S[U;r.\\SMAMI.()|-K<.  .Vi? 


1.  .Man.  i-x.'.  —  2.  Xnwuiri  dil  (man.  l.")7'.i,  l'ol.   Tfi  i  "    :  ^--=j  Vfr"   - <^.     -V  J-=^-^L 


-"       •  ■    .,J!. 


A\ youb;  lo  soiivcrain  de  rOrient,  dans  rcmpire  des  Tatars,  etait  Arghouii, 
ni,-^  d'Aha-lia. 

Gelte  aiinec,  lo  dixicinc  jour  du  mois  de  Moliarram.  ou  transfera  le  corps 
du  Sultan  martyr  ',  al-Malik  al-Mausour  Kalaoun,  de  la  Fortcresse  de  la  Mon- 
tai;iie;  ou  le  fit  passer  par  la  porle  Bab  al-|}arl<iyya'-,  et  ou  röeita  la  pricrc 
sur  sou  icrcucil,  daus  la  uios([uco  al-Azbar;  on  Ir  porta  ensuite  daus  le 
moniimi'iil  i|u  il  s  rtalt  fait  cOMstruire,  et  ou  Tensevelit  sous  le  dorne;  Bai- 
dara'  et  asb-Sliodjui  desceudireut  daus  la  fosse  avec  le  cercueil,  et  on 
le  scella  daus  son  sepulcre. 

Cottc  nirmc  auuec,  le  mardi,  viugticme  jour  du  mois  de  Mobarram,  le 
<abib  Sbams  ad-Din  ibu  as-Sal'ous  arriva  du  Ilidjaz  au  Cairi\  uiotifc  sur  un 
dromadairo,  et  il  cut  une  enlrcvue  avec  le  sullau. 

Le  troisiemi-  jour  de  sou  arrivec',  il  rerut  les  robes  d'boiuu'ur  lui  con- 

1.  Kalaoun  n'a  aucun  droit  au  titre  de  shahid  «  martyr  »,  car  il  iie  mounil  poinl 
en  combattant  les  (lliretiens,  mais  seulement  ä  l'hcure  ou  il  sc  disposait  k  l'aller  faire, 
ce  qui  n'est  pas  la  meme  cliose.  —  2.  Celle  porle,  ä  ce  que  noiis  apprend  INIakrizi, 
dans  le  Khilat  (man.  arabe  1731,  folio  313  r"),  elait  pratiquee  dans  la  partie  Orientale 
de  Tenceintc  du  Caire  J^j-^-"  '••5^^  .r' \  deux  aulres  porlos  se  trouvaient  percecs  dans 
le  mar  orienlal  du  C  lire,  la  l'orlc  Neuve,  al-Bab  al-djadid,  et  la  Porte  Incendiee, 
al-Bab  al-malirouk.  — 3.  L'emir  Badr  ad-Diu  Bai'dara  al-Maiisouri  avait  üle  investi  des 
foncüons  de  vice-roi,  quand  Ifosam  ad-Din  Dourounadai  avail  vXd  arröte  el  condamne 
ä  mort  (NoNvairi,  man.  1579,  fol.  81  v").  'Alam  ad-Din  Sindjar  asli-Siiodja'i  elail 
l'ennemi  personnel  de  Dourounadai;  c'etait  lui  qui  avait  perquisitionne  chez  Dourou- 
nadai, apres  son  arrestation.  L'operalion  du  scellement  du  cercueil  de  Kalaoun  Tut 
execuloc  en  la  prescnce  de  Baidara  el  d'asli-Sliodja'i,  cn  qualile  de  temoins.  —  4.  Le 
jeudi  22,  dit  Nowairi  [ibid.,  fol.  83  r°).  On  lil,  dans  la  marge  du  manuscrit,  une  notc 
dont  les  e.xtremites  des  lignes  oiil  ete  coupees  lors  de  sa  reliure,  et  dont  Moufazzal 


538  MOUFA/.ZAL  IBN  ARlT.-l- A/AFL.  [37'.1 

rul.SÜV.  ^£^^1    ^iLLw     J^,J.J1    ^_j_wi    ^^Vl     ^i-    jÜa-UI     ^_^i    ^i^    ^,^&      ...L    J     IjJj    "   ®l^l,C>-J 

T^   (j   ^J  ®^lLsl   ^Js-    ijj    ~  li.1.5    '^t    r^li   ^Sj^'^^      »-^!^=-   /t'-^'   ^-^   LS^-J 
1.  Man.  et  Nowairi  (man.   1579,  folio  8(1  recLo)  sjX'j^.  —  2.  Man.  U./.  —  .'5.   Lire 


ferant  la  charge  du  vizirat ;  il  i'ii  cxerra  le  pouvoir,  et  il  cxpedia  les  affaires 
des  ce  moment  meme.  Ce  fut  Mohyi  ad-Diii  ibti  Abd  az-Zahir  qui  etrivit 
de  sa  propre  main  Ic  diplöme  Tinvestissant  de  ces  fonctioiis. 

Sliams  ad-Din  ibn  as-Saroos  parada  ä  cbeval,  au  milieu  d'une  pompc 
teile  quc  celle  qui  entourait  jadis  les  khalii'es  ffalimites);  l'emir  Balia  ad-l)iii 
Boghdi,  le  davaddar,  mamlouk  d'al-Malik  al-Ashraf,  marchait  dans  le  cortege 
(|ui  Uli  faisait  suite,  aiusi  que  le  toashi  Mourshid,  les  personnages  inipor- 
iants  du  Caire  ei  de  Misr,  les  kadis  et  les  magistrals  de  cos  villes. 

Getto  annce,  le  dix-septiemc  jour  du  mois  de  Safar,  le  suliau  fit 
arreter  los  cmirs  Shams  ad-Diu  Sonkor  al-Asidcar  et  Salt  ad-l)iu  Tcliörik  ' 
au-Nasiri,  et  il  fit  remettrc  en  libert(''  Guetuboukha,  auquel  il  rcudit  sou  fiof. 

Gette  annee,  le  dernier  jour  du  mois  de  Safar,  lemir  Izz  ad-Din  al- 
Afram  arriva  ä  Damäs,  la  bleu  gardee,  ])our  y  pi'eparor  les  balislos  et  les 
parcs  de  munitions,  on  vuo  du  siege  de  Saint-.lean  d'Acrc.  Lo  vondredi,  011 
proclama  dans  la  grande  mosquee  de  Damas  l'expedition  deslinöe  ä  repreu- 
dre  la  ville^aux  H^rancs.  Les  soldats  se  mircnt  ä  faire  sorlir  les  balistes  (de 
l'arsenal),  et  ä  les  convoyer,  depuis  Tun  des  dix  premiers  jours  du  mois  de 


lol.  Sil  V' 


avait  copie  le  texte  dans  Nowairi  [ibid.,  fol.  8.3  r").  Ce  Shams  ad-Diii  Mdliaminail  ilui 
Fakhr  ad-Din  'Othman  ibn  Abir-Ridja  elail  un  niarohanil  do  toilc  de  Danias,  qui  sul 
s'immiscer  dans  les  faveurs  d'al-Malilv  al-Ashraf  Klialil,  et  qui.  poslerienrement  ä 
087,  fut  nommö  inspecteur  du  divan  de  ce  prince  ä  Damas.  I^es  faveurs  dont  Khalil 
laccabla  furenL  tres  mal  vues  du  suUan  Kalaoun.  Le  sahib  Shams  ad-Din,  craignant 
pour  sa  vie,  qui  ötait  tres  menacce,  profita  de  l'epoqiie  du  pelerinage  pour  se  rendre 
au  Hidjaz;  il  s'y  trouvail  quand  mourut  Kalaoun  [ibid.,  t'olios  83-841;  il  revint  immedia- 
tcnient  reprendre  sa  place  aupres  de  son  maitre. 

1.  Tcherik,  en  mongol,  signific«  armee,  guerrier  ». 


[3751  IIISTOll'.K  l)i:s  SriTAXS  MAMI.OCKS.  53!» 

JjVl    ^j    ^^^    ^^    J\    U^-r-j    J^Jl^-Jl     rj>    J     ^J^^     -J    ö-     JjVl     ^Jl 

iL^    -j.  ji^^\  oLUl  ^Ujj  ■^i^^\   j.^l\    ^Ul   ^l;   j;^^V   j..a)1  ^l^  ^vi 

•^.01     v_i—     S^i    Ji}^^     -^j    ö'-j^^i     "^b    tjr-''''^''     f^.   ^-5    i'r^    '^V-^J    ''i^^-2Jj; 

^UUl    j^»-^^     «-^     «_.    J^<V1    ^->-j    ^U^l=    ^<-^    <:^^^3    ^-Llk)l     'jU 

1.  Nowairi  (man.  1579,  fol.  86  V)  ^j^.  jj.^\   ,-^  ^jU'  ^^^r-.-*^'!  >>jJ  J.  oX-'i  J---'^Jj; 

—  .').   Lire   .o'j'-^-,  ►'.   —  'i.  Man.    .,Llj.  —  5.   Lir«  .Jl^liU:!,  ;^.    —  6.  Nowairi  [ibirl., 

fol.  87  r"   a  plus  simplement  :  1--»  at  J,!  \y^y^  ^ ,LJI  ji}^  J-sj.  j^^'  ^_^^™    ^'i   3 

'^/l^^«  I,-UJ'  ^C!IJI  ^L>  ^^1  ^»   ^r  U.  -  7.   Lire  U,.k=  U'. 


Ilabi'  premier,  jusciii'au  douze  de  ce  memo  mois,  dalc  a  lacjin'lle  oii  rc- 
[lartil  ces  pieccs  en  hatterios,  et  oü  elles  partircnt' ;  le  premier  echelon  partit 
avcc  l'cmir  'Alain  ad-Din  ad-l)avaddari,  et  cela  se  eontiiiua  jusrpi'au  viiiijl 
de  cc  iiiuis,  datc  ä  laquelli'  l^Tiiir  Hosam  ad-üiu  Latcliin,  gouverneui;  dr- 
Dainas,  sc  niil  cii  roiite  avec  rarmee  syriciuic. 

Al-Malik  al-MouzalTar  arriva  de  Ilamah,  avcc  des  parcs  d'aitilleric  et  de 
lioiiilireuses  Iroiipes  de  pied.  Le  luiidi,  viiig-t-qnatrieme  jour  du  mois  de 
ilalii'  premier,  Saif  ad-Diii  Balabaii  at-Tabbaklü  arriva,  amenant  avec  liii 
les  troupes  qui  ti^naieiit  j4arii!siiü  ä  Tarabolos,  dans  la  Citadi'llc  des  Kurdes, 
aiiisi  daus  lotites  les  [)laccs  fcirti-s  du  liltoral  de  la  Syric;  elles  amenaii'Ut 
avec  elles  des  balisles  et  des  parcs,  aiusi  qu'uue  iufanterie  nombreuse. 

L'hislorieu  a  dit  :  Quaut  au  sultau  al-.Malik  al-Ashraf-,  il  fit  celebrcr, 
au  cours  de  la  nuit  du  vcudredi,  vingt-buitieme  jour  de  Safar,  daus  le  monu- 

1.  Xowairi  dit  (man.  1579,  foL  8G  v°)qiic  les  balistes  furent  reparties  entre  les  emirs 
commanJants  Je  1.000  hommes,  qui  se  cliargerent  de  les  faire  arriver  ä  leur  destination. 
—  2.  Nowairi,  ibid.,  dit  que,  lorsquc  Ic  sultan  eut  pris  la  resolulion  de  marcher  contre 
Saint-Jean  d'Acre,  il  ordonna  de  rasscmbler  les  lecteurs  du  Koran,  les  juristes,  les 
kadis,  les  notables,  dans  le  monumcnt  de  Kalaoun;  ces  personnages  passerent  la  nuit 
aiilour  du  tombeau,  occupes  ii  Uro  le  Koran;  Ic  sultan  vinl  ä  l'aubc,  et.  apres  avoir  dis- 
trihue  au.\  assistants  de  l'argent  et  des  liabits.  il  remonta  ä  la  Citadelle.  Cette  ceremonie 
cul  licu  en  eilet  daus  la  nuit  du  vendredi,  vingt-huit  de  Safar  [ibid.,  folio  87  r"). 


540  iNIOUFAZZAF.  IB\  .\BIF.-F.\/,AIL.  [376] 

fol.NTi-.  ' 'r'^'  ä*-5  r*-*-^  ^"  ä:"-''-5  '^-'^'^  ^:.-^^"  i-r-^  ^'-'r'  -'^v-'i  ^.b^'j  ^r'jl-vJl  JaI 
^i  ö!l;"  j  L<£  ^ji)  |j>_^ls  ^';^,-i-Jl  ^L-Ol  ^^  ^.^L— !L;  yU  i-J'  %~  ^y  ^!l  _jä; 
p-iifr  J^y^   ^..C_jJ]  ''al:^  ^,1-i^   JjVI    ti-'-'f"  (3*^   i«'^   Ia^^I^-j  i^U  J>J3  ü-uäll 

(_^i  v^!^  y)  J:.-^'   (»^   ^^Vl  'l^  -vi  dUj   ^Li  jl^3  tjDUj.,lj:;  ^^   Lj^k  ijs^l 

1.  Lire  i^Li-M  ;wj'-:.Jt,  pour  , .'-.■-'i  avec  la  confusioii  de  j_,  et  vO,  est  une  grossicre 

faute  de  sabir.  —  2.  Lire  ^J>-  —  3.  Man.  omet  3..W...2..  —  4'.   11  faudrait  U-Aw  ijU 


ment  du  son  pere,  une  grantle  ceremonir,  pour  laquellc  il  depensa  des 
sommes  considerables.  Le  sultan  descendit  de  la  F'orteresse  de  la  Montau^ne 
pour  aller  prier  sur  la  tonilie  de  son  pere,  el  il  distribua  anx  Soulis,  aux 
lecteurs  du  Koran,  ä  Ions  les  religieux  des  eolleges,  des  ermitagcs,  des 
couvents,  qui  assisterent  ä  cette  commemoration,  um-  somnie  enorme,  qui 
s'eleva  ä  environ  quarante-cinq  millc  dirhams,  et  environ  un  millier  de 
vetements. 
fni.sTi".  Ensuite,  il  quitta  les  provinces  egyptieunes  avec  Tarmee,  dans  le  des- 
sein  d'aller  s'emparcr  de  Saint-Jean  d'Acre,  le  tmisieme  jour  du  mois  de 
Zilka'ada ' ;  il  vint  camper  devant  cette  place,  et  il  en  poursuivit  le  siege 
jusqn'au  liuitieme  jour  de  Djoumada  pr(>mier ;  a  cette  date,  de  grands  troubles 
eclaterent  dans  Tarmee,  par  le  l'ait  de  llosam  ad-Din  Latcliin,  gouverneur  de 
Damas,  et  de  'Alain  ad-Din  Abou  Kliirs.  (Le  sultan)  fit  arreter  ces  deux 
generaux,  et  les  envo3'a  ä  l)anias,  sous  bonne  garde,  et  surveilles  de  pres, 
ainsi  qua  leurs  officiers. 

A  une   date    anterieure,   Abou   Ivhirs   etait  venu    Irouver    llosam  ad-Din 

1.  Celle  dalc  esl  absolumenl  impossible  :  le  sultan  assiste  ä  la  ctTemonie  au  tomliL-au 
de  son  pure  Ic  vingt-huit  Safar  (page  5:50,  et  Nowairi,  ibid.,  fol.  87  r"; ;  il  pari  du  Caire, 
immediatement,  arrivo  a  Damas,  le  dernter  jour  de  Safar  \ibid.,  fol.  8G  v");  il  rei)arl 
pour  Saint-Jean  d'Acre,  devant  laquelle  il  vi(uil  camper,  lo  jcudi,  Iroisiemc  jour  du  mois 
de  liabi'  second  [ibid.,  fol.  87  r°i;  Ic  scandale  doiil  Latcliin  csl  la  cause  eclato  Ic  liuit 
Djoumada  premier  {ibid.,  fol.  92  r"),  et  le  veudredi,  dix-septicnie  jour  de  Djnumada 
premier  {ibid.,  fol.  87  v°),  le  sultan  s'empare  de  Saint-.lean  dWcre.  Aowairi  ajotite  que 
le  lendcmain  du  jour  ou  Khaiil  campa  devant  la  ville,  les  l)alislcs  arriverenl  [ibid.,  fol. 
87  V»);  il  y  en  avail  quatre-vingl-douze ;  Ton  employa  quatre  jours  a  los  niettre  en 
batleric. 


i;{77]  IllSI'oilil':  DKS  sri.TANS  MAMlOl  KS.  .Vil 

j>u  , ^^Ä'  V  jijj  iij3  '»^^  jjL-3  v^y  L^-'^-'j-*-*'  ö;-^^  r^  i>*  ^'-^^ 


Latcliin,  et  il  lui  avait  dil  :  «  Lt;  sultau  veiit,  te  Faire  arretier'.  »  Lalcliin  lil 
partir  sos  bagagcs  on  toutr  liälc,  et  voulut  prcndrc  la  l'uitc;  il  s(i  troiivait 
alors  campö  dans  le  voisinage  de  IV'iuir  Alam  ad-Din  al-l)avaddari,  (|iii 
niunta  ä  (dirval,  8u  mit  ä  ses  trousses,  cl  le  coiijura  de  renoncer  a  soii 
Ijrujrl,  i'u  lui  disant  :  «  Ne  provoqiie  ]tas  la  perte  des  Musulmans,  car,  si 
Ics  Francs  vieiineiil  a  appreiidrc  ta  fuile,  ils  feront  uiie  sortie  coiitre  iious"  d. 

Ilosam  ad-T)iii  Lalchin  ecouta  ses  exhortations,  et  tourna  bride.  Le  leu- 
demaiii,  le  sullan  le  iiiaiida  aupres  de  sa  persoiiiie;  il  lui  doiina  un  veteiiicat 
d'lionneur,  calma  ses  iiujuietudes,  et  le  rassura  peiidant  deux  jours.  Puis,  \v 
tniisii'ine  jour.  il  le  fil  arrelrr,  rt  il  l'envoya  ä  Safad,  sous  boiiiie  garde, 
et  (■troitemeiit  siirveille;  ensuite,  il  le  lil  conduire  de  Safad  au  Caire '. 

Uecit  de  la  prise  de  Saint-Jeaii  d'Aere.  Le  sultau  s'cu  vini  camper  devaut 
cette  place,  le  jcudi,  troisieme  jour  du  mois  de  Uabi'  secoud,  et  le  siege;  se 
prolougea  jusqu'au  seize  de  Djouuiada  preniier '.  A  cette  date,  le  sultau  decida 
de  faire  donner  l'assaut;  il  lit  chargrr  Ics  timbales  sur  trois  ccnts  cliameaux '; 


1.  Moul'azzal  oublie  de  dire  qu'Abou  Kliirs  avait  commence  par  perdre  Latcliin  Jans 
l'espril  du  sullan.  —  2.  «  Contre  les  Musulmaus  ».  repete  Moufa/zal.  llosam  ad-Din 
Latcliin.  en  sa  double  qualite  de  gouverneur  de  Damas,  et  de  commandant  de  rarmec 
syrienne,  etait  Tun  des  generaux  les  plus  considerables  de  l'armee  egypiienne.  Son 
cxode  n'aurait  pas  provoque  la  debandadc  de  toutes  les  troupcs  syriennes,  mais  il  ris- 
ipiait  de  disloquer  Farmee  dont  il  avait  le  coniinandeineiit.  avant  que  Khalil  ail  eu  le 
temps  de  parer  ce  coup.  11  est  certaiii  que  les  Francs  nauraient  pas  manque  d'exploi- 
ter  un  tel  incident  s'il  sc  l'ul  prüduit.  — •  .'>.  11  est  ilit  plus  liaut,  page  540,  que  le 
Sultan  envoya  L;itcbin  a  Damas.  —  U.  Jusqu'au  vendreJi  dix-sept,  dit  Xowairi,  page 
540.  —  5.  Et  il  ordonna,  ce  que  ne  dit  point  Moufazzal,  de  les  ballre  toutes  ensemble, 
de  maniere  ä  epouvanter  les  Francs  (Nowairi,  man.  arabe  157U,  fol.  87  v"). 


'  l'lll 


542  ?i[OrFAZ/AL  IBN  ABIL-FAZAIL.  [37.S] 

..S7V".  ^'1    ^i„jl;-  j    jliljAJI    ^^^_    ^J\   jUI    *   J15   «jl^Vl    ^.U    '  j;..,LJl    CocÜ^j 
l^il  ö.>UVI  ^^L_x.il   oL:>l3  i'j.^11  iÄA  ^^1   ^^l    U.Li  d^XiL  dljil  x^y   oJ 

ij;«(S-yj    ^     'r'^-j^     ^J-^.    j^-^'     CJiL-i'     \^y~^    '—^^J^b   ^-slf^Jlj    jLsäJI    ^3    «iJlj 
1.  Lire    ..X-J'.  —  1.  II  faudrait  lirc     Uo   ^^''. 


l'assaut  fut  donne  lo  vendredi,  avant  Ic  lever  du  soleil,  le  dix-septieme  joiir 
du  raois,  Ton  battit  les  timbales  (foutes  easemble)  et  les  Musulmans  escala- 
dereat  les  murailles  de  la  ville.  . 
*foi.  s7v".  Son  Excellence  Uoknienne',  Ba'ibars  ad-Davaddar,  a  dit  dans  sa  chro- 
nique  :  J'etais,  ä  cette  epoque,  ä  Karak;  lorsque  j'appris  la  nouvelle  de  cette 
guerrc  sainte,  lorsque  je  sus  que  les  armees  d<!  Tlslain  se  concentraient,  venant 
df  toutes  les  provinces  et  de  tous  les  pays,  pour  ;dler  attaquer  cette  ville, 
quand  je  connus  l'ordre  qui  avait  ete  donne  de  coudiüre  devant  scs  murs 
des  parcs  d'artillerie,  lesquels  y  avaient  ete  effectivement  anienes,  je  me 
sentis  penetrc  d'un  desir  ardent  de  prendrc  part  ä  cette  campairne. 

Je  sollicitai  du  sultan  la  permissioii  de  faire  cette  guerre;  il  me  Hl  la 
gräce  de  m'en  envoyer  l'ordre;  je  fis  alors  mes  preparatifs  pour  mc  rendre 
de  Rarak  ä  Saint-Je.an  d'Acre,  et  je  me  rejouis  d'etre  arrive  au  terme  de  mes 
desirs;  je  me  fis  accompagner  des  honimes  de  la  garnison  '  qui  pcuivaient 
s'y  moutrer  utiles,  dune  troupe  de  tailleurs  de  pierre  et  de  charpenlicrs ', 
ainsi  que  de  tous  les  gens  dont  je  conuaissais  le  zele,  et  les  Services  qu'ils 
pouvaient  rendre  au  cours  d'un  siege,  et  dans  la  guerre 

Je  partis  de  Karak,  et  je  rcjoignis  le  sultan  ä  Ghaza;  il  me  reserva  un 
accueil  excellent,  et  je  fis  Voute  en  sa  compagnie.  Nous  vinmes  camper  devanl 
Saint-Jcan  d'Acre;  les  Francs  prirent  leurs  dispositions,  et  se  prcparercnt 
ä  la  kitte;  ils  rtBunirent  des  troupes,  et   inobilisereul  leurs  forces:  eii  iuimuc 

1.  Rokn  ad-Din.  —  2.  De  Karak.  —  .'!.  Dont  les  ofTiccs  etaienl  requis  pour  pratiqucr 
tlos  bic'clies  dans  les  murs  d'encointe.  I>es  carriers  crensaient  une  galeric  dans  la  nui- 
raillc,  et  los  cliarpcnliers  en  etaj'aient  les  parois  par  des  boisa^'es;  quand  le  travail  etait 
sullisamment  avance,  on  meltait  le  feu  au  boisage,  et  le  mur  s'ecroulait. 


[.{791  IIISTOIUR  DKS  SUIT.WS  M  WlloUKS.  54:5 

j\_^\\    \y.^i    oVVl   IjAtlj   J^L^\   \^.i   jLv.Vl^   A^Jl   ^.■>^\    A^^  j.  ^^\ 

\.  .Man.  J.^1.  —2.    Lire    .,jo    J.  —3.  Lire  1,^--. 


tomps,  des  scconrs  et  des  renforts  Icur  parvintent  pai'  Ics  routos  de  la  mer. 
Ils  mircnt  leurs  balistes  en  batterie;  ils  disposerent  toutes  Icurs  machincs, 
et.  renforcerent  les  l'ortifications  de  leur  euceinle;  les  clicvaliers  du  Temple 
et  ceux  de  l'IIöpital  sc  rassemblerent. 

Gl"  ful  li'  (|iiali'it;me  joiir  (hi  mois  de  Rabi'  second '  de  Tannee  susmention- 
nee  que  rarmiie  musidmane  vint  camper  devniil  Sainl-.leau  d'Acre,  et  qu'elle 
iiivestit  la  plarc  (hiaud  nous  fümes  installes  devaut  la  ville,  les  Francs  ne 
s'iiiquietereni  nullement  du  spectacle  qu'ils  conlemplaieut,  ni  de  la  niulti- 
tudc  de  nos  soldats;  au  contraire,  les  portes  de  Saint-Jean  d'Acre  restcrent 
graudes  ouvertcs  duranl  loiite  la  duree  du  siege,  et  clles  wo.  i'ureiü  lermees, 
ni  pendant  la  miil,  ui  pendaul  ie  joiir.  Les  Francs  faisaient  des  sorties  au 
(.lela  du  inur  (rciiccinto,  el  liviairnt  bataillc. 

Le  sultau  disposa  ses  troupes  victorieuses  pour  i'assaut,  et  les  balistes 
nuisuliuancs  lialtirent  penilant  plusieurs  jours  la  ville  de  leur  tir;  cela  ne 
produisit  aucun  elFct,   et  les  Francs  ne  furent  nuUemenl  ell'rayes  par  ceux 


t? 


l.  Kt  non  do  Rabi'  1  ''.  comine  lo  texte  de  Moufazzal  Ic  fait  iure  ä  Hokn  ad-lJiii 
Haibars:  Saif  ;til-l)iii  Balaban  al- Tabbakhi  ayant,  le  2'i  llabi'  1'',  amene  des  troupes 
(|ui  devaient  aller  prendrc  part  a  l'attaque  contre  Saint-.lean  d'Acre,  ces  troupes  n'ont 
jiu  camper  ilevanl  la  place,  le  3  ou  le  4  Rabi"  t'',  mais  bien,  le  .'>  ou  Ic  4  Rabi'  2". 
D'un  autre  c6te,  Nowairi  dit  que  le  siege  de  Saint-Jean  d'Acre  dura  quarante-quatre 
jours:  or,  il  y  a  exactement  ce  nombre  de  journees  entre  le  3  Rabi'  2''  et  le  17  Djoumada 
1'',  date  a  laquelle  Saint-Jean  d'Acre  tomba.  .\boul-Fida,  dans  sa  chronique  (Historiens 
orienlaii.r  des  Croisades,  tome  I,  page  163),  dit  quWsIiraf  Klialil  vint  camper  devant 
Saint-Jean  d'Acre  dans  les  dix  premiers  jours  de  Djoumada  premier,  et  quo  la  ville 
fut  prise  le  17  Djoumada  second.  Bien  qu'Aboul-Fida  ait  pris  part  a  cettc  campagne, 
cette  assertion  est  fatalement  inexacte,  puisque  d'apres  Nowairi,  le  sultan  rentra  ä 
Damas,  le  12  Djoumada  second  [ibid.,  fol.  92  r");  il  n'y  a  pas  de  doute  que  les  copistes 
n'aienl  brouille  toutes  ces  dates.  Le  sultan  arriva  devant  Saint-Jean  d'Acre,  avec  sa 
garde.  le  Irois  du  mois  de  Rabi'  second,  datc  indiquee  parXowairi;  l'armiie  arriva  le 
lendemain,  quatre,  ce  qui  est  la  date  donnee  par  Baibars. 


lul.  RS  r 


54'i  MOUFAZ7,AF,  IF^N  ABH.-FAZAir,.  r.jso] 

ö"       ^-•:     LS*-'    ^J"^     '^'aS     Jlsjl     J_^;.^     J3     '_»«-     V3      L»-^--     (_^J     ^j■'^_      'j-*J     V3      l^i 


TT  J-' 


1.  Lire  ~y\.  —  2.  Lire  Sj.»';  s^ü',  pour   »►*',  esl  une  faule  de  sabir,  doiil  on  a  vu  de 
nombreux  exemples  dans  ce  texte.  —  3.  Man.  ~^w.  —  4.  Lire  ^^-'^^i.  —  .^.  Le  manus- 

crit  portc  A.li  -r^.     ■^'~*'     r'i  cc  'l^^'  '^ ""1  ''^  phrase  incomprehensible,  et  ce  qui  esl  en 
contradiclion  avec  ce  que  B.iibars  dit  plus  haut,  que  le  second  mur  dominail  la  lour. 


(]ui  li'ur  lan(;aieiit  des  fleclies,  ou  qui  les  accablaieni  de  quartiers  de  rochcs'. 
Cettc  Situation  dura  sans  modification  jusqu'au  momeiit  011  Ion  tira  sur 
iiii.  SS  r.  l'une  des  iours  qui  sr  trouvaient  pres  de  la  ville.  Je  montai  sur  cette  tour^ 
pour  Tcxaminer,  et  pour  la  regarder  de  pres,  dans  Tidee  que,  peut-etrc,  je 
pourrais  dccouvrir  de  son  sommet,  un  endroit  dans  lequel  se  trouverail  un 
passagc  qui  serait  propre  ä  favoriser  le  developpemenl  d'un  stratageme,  ou 
une  breche,  qui  permettrait  ä  nos  soldats  de  monier  ä  l'assaut. 

Je  m'apereus  que  ('Ctte  tour  etait  independante  du  mur  de  Tenceinte, 
qu'entre  eile  et  la  ville,  il  se  trouvait  un  autre  l'osse,  et  encore  un  mur.  Ce 
second  mur  comiiiandait  la  tour,  car  celle-ci  etait  ouverte  dans  la  partie  qui 
regardait  le  mur,  et  personne,  dans  ccs  conditions,  ne  s'y  pouvait  main- 
tcuir''.  Je  nie  procurai  une  quantite  considerable  de  feutre,  doni  je  lis  fabri- 
qucr  un  grand  bouclier  de  la  dimension  du  front  decouvert  di'  la  tour, 
je  le  lis  dresser  debout,  et  je  couvris  ainsi  ceux  qui  devaient  se  tcnir  dcrriiTe 
lui  d'unc  prolcclion  qui  les  garanlisse  contre  cette  circonstance  (jue  li' 
(second)  mur  commandait  la  tour. 

Ensnite,  je  donnai  l'ordre  di'  rcinplir  de  Icmti'  les  museUes  des  clu'vaux, 

1.  II  y  avail  deux  sorles  de  ces  engins  :  les  uns  liraieiU  de  plein  louil  d'oiiormes  fle- 
clies, les  auUv's  langaionl  des  l)OÜlets  de  pierre  sur  une  trajectoire  d'iuic  domi-parabole. 
—  2.  Quand  le  lir  des  Musulnians  reiM  renJue  intenable  pour  ses  delenseurs,  pluUM  quo 
<c  je  niavan(;ai  vers...  ».  ce  (]ui  est  Tun  des  sens  de  J.'  ^'-i-.  —  3.  I.e  second  mur  qui 
dominail  la  tour  elanl  aux  niaius  des  Francs,  qui,  de  lä,  pouvaienl  en  bonibarder 
l'interieur. 


J^ 


•  3M]  IIISTOIIIR  DKS  SULTANS  MAMI.OIKS.  545 

[s-Cs   r^^   i-vjt  4.01    v,;l_5  •A'^üis-jj   Ltj   LUl   >_i*-*i   C-y^   <L>-j   LKc  Öx.      Ic   LLjL>-js 

^L::.   Jli-'l   >i.'l>  ^^^1  y^    «^l;'  a^VI    c_^    j   \-^i  «jVl   (_j)l   l^-'-^sb   V.^r^^ 
1.  Le  manuscrit  porle  a  torl  «-^j  ,.  —  2.  11  conviendrait  de  lire  UJ'. 


et  de  Ics  jeter  dans  Ic  fosse  qui  clait  cimtigu  ä  cette  tour,  de  faeon  ;'i  le 
comhler.  La  journee  ilu  jeudi,  treizierae  jour  du  mois  de  Djoumada  pre- 
mier',  u'etait  pas  teriniuee  (|ue  le  fosse  ollrait  dejä  un  cliemin  praticahle. 
Alors,  uous  uoiis  lauyämes  ii  l'.assaut  de  la  ville  d'un  elan  qui  reinplit  d'cHVoi 
et  de  terreur  le  coeur  de  sa  garnison. 

Allall  lit  suivre  ce  triomphe  d'autres  succes  qui  uous  permirent  d'ni 
poursuivre  Ics  avantages,  qui  firent  ouvrir  devaiil  nous  les  portes  de  la  ville, 
et  qui  montrerent  aux  troupcs  musulnianes  quelle  avait  ele  la  dilliculte  de 
cette  couquete. 

Quaud  Allah  uous  vwl  gratides  de  ccs  victoires  rapides  -,  lors({ue  les  Musul- 
nmns  eurenl  ainsi  atleint,  aisement,  ces  avantages  dont  ils  avaient  un  si  pres- 
sant bcsoiu ',  je  lu'cn  rctourii.il  cn  Egyple  avoc  le  sullau,  et  j'v  sejouruai 
jusqu'ä  riiein-e  prr'Seiile. 

Cette  meme  annee,  lo  diiuancho,  dix-neuvieme  jour  du  mois,  ou  reyut  les 
lieureuses  nouvelles  de  la  reddilion  de  la  ville  de  Tvr,  et  de  la  fiiite  de  tous  les 
I'^raucs  (pii  v  ri'sidaiiMit.  l^e  vingt  de  cc  meme  mois,  on  appiil  iieureusemcnl 
la  reddilinn  de  Saida  ',  et  l'exode  de  la  garnison  franque. 

Le  viiigl   el  un  de  ee  nnüs,  le  sultan  fit  partir  Sliams  ad-l)in  al-P>anua, 

1.  Et  non  llabi'  premier,  comme  le  repetcMoura/.zal ;  il  esl  visible  que  cette  prouesse 
de  Badiars  delermina  la  victoirc  du  17  Djoumada  premier,  et  qu'elle  ne  la  preceda  quo 
de  quelques  jours.  —  2.  L'ernir  fait  allusion  ä  la  reddition  des  autres  villes  franques 
du  liltoral  de  la  Syrie.  —  3.  De  chasser  definitivement  les  Clireticns  de  la  Terre  Sainte. 
—  'i.  Saida  ful  prise,  ou  plutöt  sa  dorniere  forteresse  qui  resistät  encore,  se  rendit  ä 
l'emir  'Alam  ad-Din  Sindjar  ash-Sliodja'i.  le  samedi  15  Radjal).  L'ernir  s'en  revint  ii 
Damas  sur  les  chevaux  de  la  poste,  mais  il  n'y  trouva  pas  le  sultan,  qui  veiiait  de  partir 
pour  i'Egyptc  Nowairi,  man.  arabo  157,9,  fol.  93  r°).  Bairout  fut  canquise  par  'Alam 
ad-Din  Sindjar  asli-Sliudja 'i,  le  diiuanche  23  Radjab  [ibid.,  l'ol.  93  v"). 


540  MOUFAZZAL  IBN  ABI[,-FAZAII,.  [382] 

J^AjI    Ji     (ci-J      ljJ'3     jlSj     Ji-i'     OAxi     -y^\    C^:>C-i    A..'....,.l|    ^iLli'    ^j    _;.Jt=»    4j«,li       Jl 
1.  [Jre  i'jU  ,  ..^>Ä^  ^,.i^     oj'-'^   ^''—  ^• 


coniiu  sous  le  nom  d'Iliii  al-^Iahaffdar ',  emir  tljaudar,  pour  Jemanteler  la 
rol.ssv".  ville  de  Tvr.  L'historieu  a  dit"  :11a  ete  rapporle,  d'apres  ce  que  dit  le  shaikli 
'Imad  ad-f)in  al-Isfahani  daus  sa  chronique,  qu'en  l'annee  .MS,  une  tempete 
s'eleva,  qiii  transporta  le  sahle  d'ar-Rousafa  '  jusqu'ä  la  forteresse  de  Dja'- 
bar  '.  Cettc  meme  aiiiiee,  les  Francs  s'emparerent  de  la  ville  de  Tyr.  Le 
o-ouverncur  de  cette  ville  se  nommait  'Izz  ad-Diu  al-ßanna'',  vizir  d'al-Man- 
sour",  cn  l<]gypte,  et  il  s'enfuit  ä  Damas.   Ensuite,  la   conqiiete   de  Tyr  fut 

1.  II  a  deja  etö  queslion,  daris  le  texte  de  Moufazzal,  de  ce  personnage  qiii  combattit 
ä  lloms,  page  494.  II  etait,  comme  l'indique  assez  son  titre  d'al-Banna,  olficier  du  genic. 
—  2.  Gelte  histoire  ne  se  trouve  pas  dans  NowaTri,  et  il  est  vraisemblable  que  Mou- 
fazzal l'a  empranU'e  ä  la  ciiruiiique  de  Baibars  ad-Davaddar.  Des  deux  ouvrages  histo- 
riques  d"Imad  ad-Diii,  b;  al-Bnrk  iish-S/ia/ni  comprenait  le  recit  des  evenemenls  des 
annees  578-r)S9;  le  al-Fiiih  al-Koudsi  commencc.  en  580;  il  n'esl  point  queslion  de  cette 
liistoirr  daiis  Ic  til-Falh  (il-kondsi,  a  Foccasion  du  siege  de  Tyr  par  Saladin  (man. 
IGO.'i,  l'ol.  42-49).  Ibn  abAtliir  raconto  que  Tyr  obeissait  aux  Fatimites,  et  qu'un  gou- 
verneur,  nommö  Tzz  al-Moulk,  exergait  le  pouvoir  dans  cette  villi-,  au  nom  d'Afdhal,  vizir 
du  khalife  al-Amir  bi-ahkam  Allah  (516).  l'ogliateguin,  prince  de  Damas,  cedant  aux 
inslances  de  ses  habitants,  leur  donna  comme  gouverneur  un  certain  Mas'oud,  tont  en 
reservant  la  souverainele  des  Fatimites,  et  en  attendant  que  ceux-ci  aient  envoye  une 
ilotle  ä  Tyr.  Mas'oud,  en  518,  fut  caplure  par  les  Egypliens,  emmene  au  (]aire  comiiie 
prisonnier,  puis  r(-nvoye  a  Damas.  Sur  ces  enlrefaites,  le  klialife  fatimilc  ceda  Tyr  ;i 
Togluiteguin.  i|ui,  lui-meme,  ceda  la  ville  aux  Francs  illixloricns  orientaux  des  Croi- 
sadas,  tome  1,  p.  356-358).  — •  3.  [jocalite  situee  a  10  farsakbs  de  Wasilli  (Yakout,  H, 
788).  —  4.  Nom  d'une  citadelle  celebre  dans  l'histoire  musulmane,  sur  l'Jüiphrate, 
enlre  Balis  et  Rakka,  pres  de  Sillln  (Yakout,  II,  84).  —  5.  Le  manuscrit  porte  Tzz  ad- 
Din  Taba  Lo,  qu'il  faul,  de  toute  evidence,  «orriger  en  '-j  Banna,  puisquc  I'auleur 
insiste  sur  l'identitö  du  nom  de  ce  personnage  avec  le  nom  de  Slianis  ad-Din  al-Banna; 
il  est  clair  (|ue  le  sullaii  avail  cboisi  un  Ingenieur  Uj  pour  le  demantelement  de  la  place. 
II  y  a  (pielquc  cliosc^  d'omis  dans  le  texte  de  Moufazzal,  soit  par  son  l'ail,  soil  par  la 
faule  de  son  copiste,  car  le  gouverneur  de  Tyr  n'elail  point  le  vizir  du  lilialil'e  falimile, 
mais  un  simple  oiricier  de  ce  vizir,  comme  le  dit  Ibn  al-Athir.  —  ü.  Le  manuscrit  porle 
Manioun,  ce  qui  est  une  errcur  certaine  :  le  klialil'e  fatimile  regnant  etail  al-.Vmir  bi- 
ahkam  Allah  Abou  'Ali  Mansour,  qui  eul  pour  successeur.  en  524,  al-llaliz  li-din 
lllah  Aboul-Mainioun.  II  n'y  a  i)as  eu  de  Fatimite  du  nom  de  Mamoun;  Moufazzal  a  con- 
fondu     ,  u.*^-  Ma'i'moun,  successeur  d'ai-Amir,  avec  Manioun     i.v-v». 


[3831  IIISTOIRR   DKS  SUJ/FANS  MAMF^OUKS.  .Vi7 

j     /;-.»-V'     Jliji     .-ÄiJlJ     jU'l^    ^^1    '''LL     ^v._a)1     ^,_«-i     -^^    ^     L;^-^3     ^,-a^     .^,^1-3 

__iJ    ^_^J»!I    oL,l    ^-01  Je    liCc  ^U    'T^V'    |j_t^   Aj-i.::^!    'i^ÄJIj    JU'    -ä'jj^  ^1 
tyltj    i_$j«j< »Jl   ''cLLj     •vjjJl    j-\jj    ^.T-«!l    (_/j5l    iV-'^'    '-''-*?"j    üjj-^-«-''    i_r.?*-^ 

4iLw>-3     AjujI      "LJLW'        ^Ai^       '^J     ,_5   ixjl     jjr^       "y-Ul     ^r~J     LS — """^        '  ,_jAi;j3     iV  "^ ' 

I.  Man.   Ü;    il  laut   eviilemiiienl   lii-e  IJ'.   —  2.  Man.     .,---UL  —  3.   Lire  'jJL  — 
'i.  II  laut  li IT    .f-i-O'.  —5.  Man.  o-COLu.  —  G.  Man.     c:J^J:J. 


ollectuöe  par  les  armes  iFal-Malik  al-Asliraf,  souveraiu  <Ie  rEgyptc,  qui  la 
fil  di'molir  par  Sliains  aJ-l)in  al-Banna,  emir  djandar.  Gc  (jui  est  extraordi- 
iiaire,  cCst  la  coincidencc  de  ces  dciix  noiu.s  dans   l'histoire   de  Tvr. 

L'liistorien  a  dit  :  Les  emirs  qui  Ironvörcut  le  inartyrc^  devant  Saiul-Jcau 
d'Acre  fureut  Izz  ad-l)in  AiLek  al-'lzzi,  inspecteur  des  armees  victorieuses, 
Djaiual  ad-l)iii  Üui;'lioush  al-Gliatmi,  Badr  ad-l)iii  Bilik  al-Mas'oudi,  'Ala 
ad-Din  Kisliloghdi  asIi-Sliaiusi ',  Sliaraf  ad-JJiii  Kirau  as-Sakizi,  quatrc  des 
coiiimandaiils  de  la  garde  imperiale,  et  uu  petit  nomhre  de  soldats  des 
armees  victorieuses.  La  duree  pendaut  laquelle  Ic  suUau  invcstit  cette  place, 
et  l'assiegea,  fut  de  quarante-quatre  joUrs. 

Le  Sultan  üt  ensuite  sou  ciitree  a  Damas,  accompagne  du  saliil»  Slianis 
ad-Din  ibn  as-SaLous,  le  mardi ",  douziemejour  du  mois  de  Djoumada  sccond; 
le  jour  nicme  oVi  il  arriva  ä  Damas,  la  charge  de  vice-roi''  de  la  Syrie  fut 
conflL'c  a  r(''mir  Alam  ad-Din  Sindjar  asIi-Sliodja'i  ',  en  remplacemeiU  de 
Lateliin.   Le   sultau  lui  conceda,   eh  plus  du   fief  (|ui  apparlonait  ä  la   vicc- 

I.  II  fut  transporte  a  Djaldjouliyva,  et  enterre  dans  cette  localite  (Nowairi,  man. 
arabe  1570,  fol.  87  v").  —  2.  Le  lundi  12  (Nowairi.  man.  arabe  1579,  fol.  92  r") ;  il 
rentra  au  Caire.  le  lundi  9  Sliaban  (fol  93  r"  .  —  3.  Naib  as-sallniiu.  —  4.  En 
mTmi-  tenips,  al-Malik  al-Ashraf  nommait  Djamal  ad-Din  Ougliousli  .As'  al-Ashrafi, 
gouverneur  d'al-Karak,  en  remplacement  de  l'emir  Rokn  ad-Din  Ba'ibars  al-Man- 
souri,  Ic  davaddar,  qui  avait  olTeit  sa  demission,  et  qui,  comme  on  l'a  vu  plus  liaut, 
avait  accompagne  le  sultan  a  Saint- .Fean  d'Acre  fNowairi,  man.  arabe  1579,  fol.  92  r"). 
A  la  nieme  date,  le  sultan  destitua  'Alam  ad-Din  Sindjar  Ardjavash  du  gouvernement 
de  la  citadelle,  parce  que  cot  emir  l'avait  traite  de  gamin;  puls,  il  lui  rendit  ses  fonc- 
lions  en  liamadiian,  et  .\rdjavasli  les  conserva  jusqu'a  sa  mort  [ibid.,  fol.  92  \°).  f.atchin, 
iiminie  on  l'a  vu  plus  haut,  avait  ete  arrete,  et  envoye  prisonnier  au  Caire. 


548  MOUFAZZAL  IBN  ABIL-FAZAIL.  [384] 

jl-V,Ü    UUp    Ji-i-«.5     (V     j^^^^^ '^     ^J^     >^="J    ^-^     ''-'^'    '^j»jVl    fv     \^i   ^CJ^    Jl 

^ii-;   i_l~w^j    ij-ijjjajl   ^JJ-^-S^    jlj^     >,';..&    jT'^'—    ^      ^-llc-    c~«-U    cUJ-oj   aüIäa-'I 

1.  Man.  Cwl^;  il  est  vraisemblable  que  Moufazzal  avait  ecrit  O^-J-^  Atlit,  avec  sa 
confusion  habituelle  du  r:,  et  du  ^■- ,. 


rovaute  de  Daiiias,  le  village  de  Kliartaba',  \\\n  des  villages  qui  etaicnt  la 
propriete  particuliere  du  sultan  eu  Syrie,  et  qui  a'avait  jamais  ccsse  de  faire 
parde  iuteuranti'  des  domaincs  de  la  couronne.  En  raeme  temps,  le  sultan 
signa  un  rescrit  par  lequel  il  preserivait  ä  cet  cniir  (jue  Ic  tresor  eüt  ä 
ordonnance!'  ce  qu'il  lui  conviendrait  de  demander,  sur  un  simple  papier  signe 
de  lui-,  saus  qu'on  fit  rien  pour  lui  crecr  un  empecliement  quelcouque. 

Cetti'  uKMiH!  aiinec,  le  dinianche,  dix-liuilienie  jour  du  niois  de  Djouniada 
secund,  al-A'sar  '  Tut  invcsti  di'  la  cliargc  d'inspecteur  des  bureaux  de 
Tadministration  ä  Damas,  cc  qui  etait  sa  fonotion  habituelle.  La  cause  en 
etait  que  cet  ollicier  avait  gagiie  les  faveurs  du  vizir  Ibn  as-Sal'ous,  qu'il 
avait  epouse  sa  iiUe,  et  que  le  vizir  l'avait  fail  nUiitegrer  dans  sa  charge. 

Cette  annec,  le  niercredi,  dix-neuvieme  jour  du  mois  de  Radjab,  le  sultan 
paiiit  de  Daniiis  ponr  rctourner  euEgyptc;  inunedialenient  avani  son  diqiait. 
il  reyut  unc  dt'peclic  d'asli-Shodja'i,  (pii  Ini  aimoiuail  la  prisc  de  I>airoul,  cl 
(pi'ü  s'etait  rendu  maitre  de  cette  ville  par  une  ruse  de  guerrr.  (](■  fni  de 
niiune  que  'Atlditli  '  fut  prise,  le  seizienie  jour  di-  Slia'baii,  puis  Antarlous 
et  Djobail,  de  teile  sorte  que  toul  le  liltoi'al  di'  la  Syi'ie  fut  debarrassr  des 
Francs. 


ful.  N'.l  I' 


1.  Novvairi  ne  donue  pas  ces  dütails.  Yaküut  [11,  41(j],  pai'le  dune  Kliaiibta,  ou  Klia- 
rinba,  qui  se  Irouvail  en  l'lgjple,  laciuelle  n'a  rien  a  voir  asvc  Kharlaba  de  Syrie;  la  lec- 
ture  de  cc  nom  est  douteuse.  —  2.  Sans  l'apostille  du  sultan.  —  ;>.  Slianis  ad-J)in  Sonkor 
al-A'sar  venait  d'etre  rendu  ä  la  liberte;  il  avait  ete  revoque  auterieurcnient  de  ses  fonc- 
lions,  et  mis  en  prisun;  SaiT  ad-I)in  Toghan  ^--^  echangea  la  place  d'inspecleiir 
des  bureaux  pour  celle  d'inspecteur  de  la  banlieue,  qu'il  tenait  avant  d'avoir  remplace 
al-A'sar,  lors  de  sa  disgräce.  (NowaVri.  man.  l'iT'.i,  i'ol.  ii.i  r"i.  —  'i.  Ndiii  dune  forlercsse 


[385]                              IIISTOIllE  DES  SULTANS  MAMI.OUKS.  349 

^^.a!!   cl->3  ^i-iVl   ^r^—   iji->^^   (j-*-^   -.-r*"^''    '^v'"^   j^j  ^J  *^'*^'l   f_y.  J  ^J 

^\    Sjj    JUju^VI    j^    J._>Ü1    yc^    J^aII    ^_^j    '  l^^-alL.    j^_jJI    ^jj  ^^V 

1.  Lire  «~2iüs. 


L'entrec  du  snllan  au  Caire  eut  liou  Ic  hindi,  ncuvieme  jour  du  mois  do 
Sha'ban;  il  penelra  daus  la  ville  par  la  porlc  de  la  Victoire,  et  il  eu  sortit 
par  la  porte  de  Zavila  ' ;  la  ville  etait  pavoisee  de  la  facon  la  plus  splendide, 
et  ce  tut  un  jour  de  grande  feie. 

Cette  meme  annee,  le  jeudi,  dix-huitiemc  jour  du  mois  de  Sha'ban,  le 
Sultan  fit  sortir  de  sa  prison  l'emir  Badr  ad-Din  Baisari,  qui  avait  ete  detenu 
pendant  ueuf  annees",  et  il  lui  rendit  le  lief  qui  etait  en  sa  possession,  au 
ieraps  d'al-Malik  al-Mansour  (Kalaoun)  ^  Le  vendredi,  quatrieme  jour  du 
mois  de  Ramadlian,  le  sultau  fit  sortir  de  leur  prison  les  emirs  Shams  ad- 
Diu  Sonkor  al-Ashkar,  Ilosam  ad-Din  Latchin,  Rokn  ad-Din  Toghosou, 
Shams  ad-Din  Sonkor  at-Tavil,  et  il  leur  rendit  leurs  Fiefs. 

Cette  meme  aunee,  le  kadi  Badr  ad-Din  (Mohammad)  ihn  Djama'a  fut 
investi  des  Ibnctions  de  kadi  supreme',  et  Soulamish,  fils  d'al-Malik  az-Zahir, 
mourut  dans  la  ville  de  Constantinople ''. 

egalement  nommee  le  «  Chäteau  Rouge   »   j^s::^^'     ,-<isr^t,   qui  avait  etr  conquise  par 
Saladin  en  583  (Yakout,  III,  616). 

1.  Pour  monier  a  la  Forteresse.  —  2.  II  avait  ete,  en  effet,  emprisonne  par  Kalaoun 
tout  au  debut  de  son  regne  (Nowairi,  man.  arabe  1579,  fol.  94  r°).  —  3.  Nowairi  a  re- 
produit  dans  sa  chronique  (man.  arabe  1579,  fol.  94  \  )  le  texte  du  rescrit  par  lequel 
al-Malik  al-.\shraf  ordonna  relargissement  de  cet  emir.  —  4.  En  reniplacement  du  kadi 
'l'aki  ad-Din  Abd  ar-Rahman  ibn  Tadj  ad-Din  "Abd  al-Wahliab  ibii  ßint  al-A  azz 
(Nowairi,  man.  arabe  1579,  fol.  96  r°  et  ssq.).  Badr  ad-Din  t5tait  kadi  et  predicateur  ä 
Jerusalem.  Ce  fut  le  vizir  Ibn  as-Sal'ous  qui  conseilla  au  sultan  de  porter  son  clioix  sur 
lui.  II  arriva  au  Caire  le  lundi  14  Ramadhan  [ibid.,  fol.  97  r°).  —  5.  Al-Malik  al-Asbraf 
avait  ordonne  que  Ton  fil  sortir  du  Heu  de  leur  delenlion  les  deux  fils  de  ßaibars,  Khidr 
et  Soulamish;  il  les  envoya  avec  leur  mere  ä  Alexandrie,  sous  la  garde  de  l'emir  'Jzz 
ad-Din  Aibek  al-Mausili,  l'ostaddar;  cet  ofiicier  les  conduisit  k  Conslanlinople,  oü  ils 
furcnt  admirablcment   regus   par  Tempereur    gree.    La  mere  de   Soulamish   ne  voulut 

l'ÄTU.    OB.    —  T.   XIV.   —  F.   3.  3G 


550  MOUFAZZAL  IBN  ABIL-FAZAIL.  [386] 

'  loi.  8ti  v°.  I^^j   ^^\    ^    j^l    Ij^'lj   ^yL-  jLJI  du.  jji-jl  diu  *  IjJj  ®JjdL^l    ö-u. 

©«UiJafr    Vij^l    C^lSj    |^'_^'     x-»-;^     ^J^v"-?     (**,^^     Cf'    i*^y^'~^    •^>r^^    ^'^    (5^    (Ji-»J1 
jvJ'    'M^itO    ^ic    Ijüijj    J3    -Mj-U-j       )l    «LiLJUp    cJUi    dlUI      J^    jtJl    i«Jo   »_ii:S-l_5 

A.tc    jjli    X^    i^liJI    Ali.    "CLi     jjai.     Si    jji-jl     JD3     L^     jLsj-    fj,    ^Aj    dUÄ     jÜaUl 

®iyD3   ijjJ;     -j^   A,Ül    ^IjU 

1.  Man.   J-ji~..   —  2.  Man.  lj.^->> ;   lire  3-^-;^,  avec  la  siippression  de  l'alif  adventice, 
eomme  dans_j-<=i!5.  —  3.  Man.  |^^sr^ ;  lirej^Ä^.   —  4.  Man.  '<»;;.?r^  ;  lire  »xi-r:^.  —  5.  Lire 


foi.sfjv.  Cette  annee,  mourut  Arghoun,  roi  des  Tatars;  il  mourut  empoisonne,  et 
les  Mongols  accuserent  les  juifs  J'avoir  cunimis  ce  crime;  ils  se  saisirenl  de 
la  personne  de  Sa'd  ad-Daula,  son  vizir,  qui  dirigeait  les  alfaires  de  son 
empire.  Qnand  Arghoun  tut  mort,  lorsque  les  Mongols  accuserent  les  juifs 
de  cette  catastrophe,  ils  se  precipiterent  contre  tous  les  juil's,  ils  les  massa- 
crercnt  jusqu'au  dernier,  et  ils  pillerent  toutes  leurs  richesses,  qui  s'ele- 
vaient  ä  des  sommes  enormes. 

Ijes  Tatars  furcnt  d'avis  divergents  (sur  le  clioix  de  celui  (jui  lui  succö- 
dcrait)  dans  la  souverainete ;  un  parti  rcssentait  de  l'inclination  pour  Ha'idou, 
et  ne  voulait  pas  de  Gueikliatou.  Gueikhatou  se  rendit  alors  dans  le  pays 
de  Rouni,  et  il  s'assit  sur  le  tröne  durant  trois  jours. 

La  nouvcUo  de  ccs  evencments  parvint  au  sultan  alors  qu'il  se  trowvait 
occupe  au  siege  de  Saint-Jean  d'Acrc.  Arglioun  jouissait  d'un  grand  pres- 
tige  cliez  les  Mongols,  depuis  qu'il  avail.  assassine  son  oncle,  Ahmad  Agha. 
G'etait  un  princc  vaillunl,  il  une  bravoiirc  i\  toul(!  cpreuve,  d'un  courage 
teraeraire;  il  avait  une  ligure  agreablc,  niais  il  ainiail  ä  verser  Ic  sang;  de 
plus,  il  etait  dune  intolerance  extraordinaire,  et  il  professait  rinlulelite  la 
plus  absolne'.  Allah  diUivra  le  nioude  de  ses  violences  et  de  son  Idolatrie. 

pas  que  son  fils  fut  enterre  en  lerre  chreticiine.  et  eile  rapporta  son  corps    on  K<;vpte 
fNowairi,  man.  arabe  1579,  fol.  93  v"!. 

1.  Sultan  Ahmad  s'etail  toiijours  defie  d'Argliouii,  düiil  1  .uubitiDii  ne  clierehail  pas 
a  se  dissimuler  sous  les  voiles  de  la  jirudence;  il  tomba  aux  mains  des  partisans  de  ce 


[387^  IIISTOIRE  DES  SULTANS  MAMLOUKS.  551 

ijM  ^    J)i  ®i«il!l    «.Lly    ^3   ^    J^3    ^-^*^j    r-lr^    -''-'■-'  ''-''t-^^  ^^    Ü^Vl 
Jl   ULU   ^^Vl  dlUl  jlkXJI   Afy  >Vi    ^j  j^l*  c-JI   (.^.    jl^   Uü  «fjjl 

(•V        iU^-        Jl     t-^-^J     iT'V«'^!     (Vi      iV"*~'        j—«--      •„.s-UaJl      Oä:-^^     ^L-jJi      «-*Äa     ^LiJl 

1.  Man.  omet  Jo  ,_j-.=^'.  —  2.  Lire  JI^-l.  —  3.  Man.  LJI  ^pb. 


En  l'annee  691  ',  dans  la  nuit  du  vendredi,  viiigt  et  unieme  jour  du  mois 
dl'  Ralii'  promier,  on  celebra  dans  le  College  d'al-Malik  al-Maiisour  une 
rrcitatiou  cutiere  du  Coran  auguste,  el  loa  y  fit  une  ceremonie,  pour  lacpiolle 
il  Tat  depense  des  somines  enormes^.  Le  sidtan  al-Malik  al-Asliraf  descendit 
(de  la  Forteresse)  de  tres  grand  malin;  il  vint  prier  sur  la  tombe  de  son 
pere,  il  fit  des  aumunes  considerables,  puis  il  remonta  ä  la  Citadelle'. 

Histoire  de  la  conquete  de  Kal'at  ar-Roum.  Le  samedi,  luiitieme  jour 
du  mois  de  liabi'  socond,  le  sultan  al-Malik  al-Ashraf  se  mit  en  route,  sc 
dirigeant  vers  la  Syrie,  ä  la  tete  de  toutes  ses  troupes,  et  accompagne  du 
sahib  Shams  ad-Din  ibn  as-Sal'ous.  II  fit  son  entree  ä  Damas,  le  samedi, 
sixieme  jour  du  mois  de  üjoumada  premier,  et,  le  huitieme  jour  de  ce  meme 
mois,  il  iit  distribuer  de  l'argent  aux  troupes  egyptiennes  et  syriennes. 

prince,  qui  le  condamnerent  ;'i  mort,  apres  un  simulacre  de  jugement.  Arghoun  mourut, 
sinon  empoisonne,  du  moins,  la  sante  ruinee  par  les  exces,  et  par  une  drogue  qu'un 
sramana  lui  faisait  prendre  pour  de  Famrita.  D'apres  Wassaf,  Sa'd  ad-Daula,  qui  etait 
juif,  fut  assassine  avant  que  son  maitre  n'e.xpirät.  Les  princes  et  les  generaux  mongols 
hesiterent,  en  eflet.  apres  la  mort  d'Arghoun,  entre  les  noms  de  Baidou,  de  Gue'ikliatou, 
et  de  Gliazan.  GueTkliatuu  ulait  dans  le  pays  de  Roum,  Gliazan  dans  le  Khorasan,  Baidou 
ä  Baglidad.  11  y  avait  longtemps  que  Gueikhatou  residait  dans  le  pays  de  Roum,  qui  etait 
son  apanage;  il  est  inexact  de  dire  qu'il  s'y  rendit  apres  la  mort  d'Arghoun.  Arghoun, 
en  effet,  etait  bouddhiste,  d'un  Bouddhisme  farouche,  ce  qui  ne  l'empecliait  pas  d'avoir 
un  juif  comme  ministre;  il  nourrissait  le  projet,  qu'il  eüt  execute,  sans  sa  mort  prema- 
turee,  d'aneantir  l'lslamisme. 

1.  Le  vendredi  14  Safar,  un  incendie  eclata  dans  la  Citadelle,  dans  les  magasins,  et 
aneantit  boaucoui)  des  objets  qui  s'y  trouvaient  (NowaTri,  man.  arabe  1571),  fol.  99  v"). 
—  2.  Le  jeudi,  onze,  el  non  vingt  et  un,  de  Rabi'  premier,  dit  Nowairi  [ibid.).  le  sultan 
ordonna  que  Ton  reunit  les  lecteurs  du  Coran,  les  juristes  et  les  personnages  ofliciels 
dans  la  al-Koubbat  al-Mansouriyya,  et  on  y  lut  tout  le  Coran.  —  3.  Le  29  Rabi'  pre- 
mier. le  khalife  fit  un  pröne  solennel  dans  la  mosquee  de  la  Forteresse,  pour  ineiter  les 
gens  a  la  guerre  contre  les  infideles  (Nowairi,  ibid.),  en  preparation  de  l'ofTensive  contre 
Kal'at  ar-Roum. 


fol.  'M>  I- 


fül.  iio  r° 


552  MOUFAZZAL  IBN  ABIL-FAZAIL.  [388] 

(-b  J^Vl  ^il*^  Jr*^"   '"^^    f^-  ^^^'    ^r*?^    P^'   '^■^"  1^'^  '^^J  -^"^^   ti-^L^ 
-»o_^l  '^^yj  «-loJk»   ^  ^U"  4jijl  Ipi^   »_~>-j  jts.   i^jl^   >::^1   ^_y_  j_j)l   Ia_^^Ul,_  Jj>_ 


Le  prince  do  Hamali  arriva  sur  ces  entrefaites.  Le  sultan  passa  en  revue 
laimee  de  Syrie,  et  l'eiivoya  en  avant-garde;  puis,  il  partit  avec  toutes  ses 
troiipes,  le  luiidi,  seizieme  jour  du  mois  de  Djouinada  premier.  II  entra 
ä  Alep,  le  vingt-huit  de  ce  mois,  et  il  se  remit  en  route,  le  quatre  de 
üjoumada  secoiid.  II  campa  devant  Ral'at  ar-Roum'  avec  toutes  ses  forces, 
le  mardi,  huitieme  jour  du  mois  de  Djoumada  secoud,  et  il  en  poussa  le  siege 
sans  Interruption,  jusqu'au  samedi,  onzieme  jour  du  mois  de  Radjab,  dato 
ä  laquelle  Allah  lui  accorda  la  faveur  de  s'en  emparer. 

La  poste  partit  avec  des  lettres"  annon^ant  cet  lieureux  evenement,  pour 
toutes  les  provinces,  et  pour  toutes  les  forteresses;  la  poste  arriva  ä  Damas, 
le  mercredi,  quinzieme  jour  de  Radjab,  apportant  la  lettre  de  Shams  ad- 
Din  Sonkor  al-A'sar,  qui  etait  alors  gouverneur  de  cette  place,  par  laquelle 
il  annongait  (ä  ses  habitants)  la  conquete  de  Ral'at  ar-Roum. 


1.  Kal'at  ar-Roum,  dit  Yakout  (IV,  164),  est  une  forteresse  puissante,  ä  Touest  de 
l'Euphrate,  en  face  d'al-Bira,  entre  cette  ville  et  Soumaisath  (Samosate) ;  eile  etait  alors 
la  residence  du  patriarclie  armenien.  Celle  citadelle  se  Irouvait  entouree  de  lous  les 
cüles  par  les  possession  musulmanes,  et  Yakout  s'etonne  qu'elle  soit  restee  si  longtemps 
aux  mains  des  adversäires  de  rislam.  Gelte  ville,  qiie  les  Armeniens  nomnient 
Hromo-la,  esl  aujourd'hui  Roumkale,  ce  qui  est  idenliquomenl  le  meme  mol,  gla  /jfi« 
etant  la  Iranscriplion  en  armenien  du  mot  arabe  kaV <t  «  forleresse  »,  que  les  Turks 
prononcenl  kale.  Kal'at  ar-Roum,  Ilromgla,  Roumkale,  sont  des  formes  synonymes, 
et  se  traduisent  l'une  par  l'autre.  —  2.  Le  sullan  ecrivil  de  sa  main  une  lettre  au  kadi 
des  kadis  de  Damas,  Sliihah  ad-Din  al-Kliouyyi  (Nowairi,  man.  arabe  ir)7i),  lol.  101  r"). 
L'emir  'Alam  ad-Din  asb-Sbodja'i,  gouverneur  de  cette  ville  au  nom  du  sultan,  dil 
Nowairi  [ibid.,  lol.  I0.>  r")  ^V^^.  .iUi,LJI  w-oli,  fit  egalement  öcrire  une  lettre  a  Sbihub 
ad-Din  al-Kbouyyi,  par  Sharaf  ad-Din  al-Koudsi;  "Alam  ad-Din  asb-Sliodja'i,  gouver- 
neur de  Damas,  etait  parti  en  campagne  avec  le  sultan  conlre  Kal'at  ar-Roum,  et 
ce  fut  en  cette  qualite  qu'il  ecrivit,  du  fronl  de  bataille,  au  grand  kadi  de  Damas. 


[389]  IIISTOIRK  DKS  SULTANS  MAMLOUKS.  553 

J^  (.IUI   bJL.  Jl  JU  jIaIxJI  ^.1    /;.a]1   ^i--  jJ^\   J^i   ®(.jji  ^^  C>^ 

^L>J1   ^ij  ^U  bL^   v^U   J-^  ^»t  üjl^  -'J^   '^j\    ^Mj  '^>.'>^  ''^^-^ 

;_^  ^^lyi  j  öjik-ij  ^>.i>"  ''i-^  ö.>>i  vr^i  ^3  ^A^b  .5^-t;  '^^^^^  v-^ 

^.1  ^^\  ^,-ül  ^1^3  •  J^\  :y\  Cf..^\  3^   cjJl   ^^3-  J.   A^b  s'O^.roi.oor 

1.  Lire  iy^  =^-o.  —  2.  Lire  .^j-.^.  —  3.  Lire  »^  ^.j\.  —  1.  Man.  ajoute  _;.  — 
5.  Lire  .,'^:'.  —6.  Lire  L^-y  ÜJ^I^,  ou  i^^  j:j^1.  —  7.  Lire  o^'^ii'.  -  8-  Lire 
i'j^'j  ou  ^--'^i.  —  '.).  Lire  ,r-^.  —  10-  '-ire  ij^  ij^"-^-  —  l^-  I""^  •'»'""ic  corrccte  serait 
L«Jt  ,  _,',. 


L'emir  Saif  ad-Din  ibn  al-Maha(Idar  a  raconte  que  la  diiree  pendant 
laquelle  l'armee  resta  occupee  au  siege  de  Kal'at  ar-Rouni  fut  de  treiite- 
trois  jours,  et  que  le  nombre  des  balistes  que  Ton  dressa  contre  la  forteressc 
fut  de  dix-neuf,  ä  savoir,  ciriq  balistes  franques,  quatorze  balistes  «  tau- 
reaux-noirs  »,  «  diaboliques  »  ',  sans  compter  la  baliste  du  prince  de  Hamali, 
mises  en  batterie  sur  la  crete  de  la  montagne;  du  cote  du  fleuve,  de  l'Eu- 
phrate,  al-Afram,  avec  deux  balistes,  et  le  sultau  avec  une  baliste  franquc; 
du  cöte  de  l'Orient,  et  sur  la  rive  de  l'Euphrate,  Baisari  avec  une  baliste;  du 
cöte  de  TOccident,  cinq  «  taureaux-noirs  »  et  «  diaboliques  » ;  dans  la  vallee, 
quinze  balistes". 

Furent  tues  devant  Kal'at  ar-Roum  :  Sharaf  ad-Din  ibn  al-Khatir,  Shihab 
ad-Din  Ahmad  ibn  Rokn  (ad-Din),   emir  djandar;   parmi  les  huissiers  de  la'foi.'juv 
porte  du  sultan,  'Izz  (ad-Din)  al-Misri,  Ivlialil  ibn  Shama'a,  et  le  Ras  Nauba. 

Quand  le  sultan  s'en  revint  ä  Damas  \  les  habitants  de  la  ville  deployerent 

1.  Nowairi  (man.  arabe  1579,  foL  100  r"j,  dit  :  U^  L-*^  ^•h~^  \J^J~''  ''"s^  ^-r-'^i 
Dlkj:.j  'ju'yyui  L-,si.j  'L^^\  on  ne  saura  jamais,  d'une  fagon  precise,  ce  qu'etaient 
ces  Varietes  de  balistes;  le  texte  de  Nowairi  est  entierement  different  de  celui  de  Mou- 
fazzal:  il  signifie  «  on  mit  en  batterie  contre  la  forteresse  vingt  balistes,  donl  cinq 
etaient  des  balistes  franques,  (juinze,  des  «  taureaux  noirs  »  et  des  «  diaboliques  >>.  — 
2.  Tout  ce  passage  n'est  pas  ecrit  en  arabe,  mais  en  petit  negre,  et  l'auteur  n'a  rien 
compris  a  ce  qu'il  voulait  dire.  —  3.  Le  sultan  s'etait  d'abord  rcndu  ä  Alcp  [ibid.,  fol. 
106  v°j,  oü  il  resla  pendant  la  fin  de  Radjab  et  le  commencement  de  Shaban,  et  oii  ü 
lit  plusieurs  nominations  dans  les  commandemenls  de  Tarmee. 


554  MOUFAZZAL  IBN  ABIL-FAZAIL.  [390] 

Xi    VI  dÜ-l    i^lc   J    j5C    Jj   ^  yj=^\   J^\   S^:>    lW'    ^    ^j^.    J^^   J^   jlkUI 

'lX'^**'        0^-''^'    ^^i-Ai-3   (^^»-"Vl    A,_Jo_   j^3    jLj>-i    ^Jy»    ^jir-*)'    '^'^i    ^x   ij^    ''^^ 

^J     jUwj     ^y     öir^*^     ^j»~<.iJI     ^_y_     jl^    UiJ      ®^5JUi     i.^U;      Jjj      pjl     ^is     ^>U 

Jy.    x;'    ^_i*^    IjaJ    Ju.==-    Ji    jl^3    ^'j-^'    A-^^    (J^   ^J-^^    ^j^CJi    j^  'LLi-iiÜ 

Ülc.     i.,..^     jl-*^    ._J-»     ^LJ      jlyJl     <~i     «^UJl     IjJJjlj    jLk«J    ^rv^   ti  ^iT^    '*'*-^    J-^J 

1.    Lire   j-J^^^'!     O^-    —  2.   11  vaudrait  mieux  lire    i-jUl    itUJ'    J..    —   3.   Man. 
„^J^.  ~  'i.  Man.  omet  ,1^''.  —  5.  Man.  o^j-^'- 


en  son  honneur  des  pieces  de  soie  (pour  pavoiser),  et  ils  n'avaient  pas 
coutume  d'agir  de  la  sorte,  sauf  quand  le  sultan  arrivait  d'Egypte.  Ce  fut  le 
sahib  Ihn  as-SaPous  qui  s'imagina  de  mettre  cette  pratique  en  usage.  Le 
sultan  fit  son  entree  ä  Damas,  ä  la  deuxieme  heure  du  mardi,  viugtieme 
jour  du  mois  de  Sha'ban,  faisant  conduirc  devant  lui  les  prisonniers  et  le 
khalife  des  Armeniens,  le  Kataghigos',  seigneur  de  la  forleresse  de  Kala't 
ar-Roum;  il  vint  loger  dans  la  eitadelle  de  Damas. 

Lorsque  fut  arrive  le  jeudi,  vingtieme  jour  du  mois  de  Raniadhan,  le  sultan 
donna  l'ordrc  quo  les  invalides  de  l'armee  partissent  pour  l'Egypte.  Baidara 
avait  ete  atteint  d'une  maladie,  mais  il  s'etait  gueri,  et  il  avait  fait  reeiter 
tont  le  texte  du  Goran  auguste,  au  mois  de  Ramadhan  (en  action  de  gräce); 
on  illumina  la  mosquee  (des  Omayvades)  a'  giorno,  durant  la  nnit  du 
15  Sha'ban,  pour  celebrer  la  gucrison  de  Baidara. 

Cette  annee,  au  mois  de  Sha'ban,  l'emir  Badr  ad-Din  Baidara  arriva  ä 
Ba'lbek,  accompagne  de  la  majeure  partie  des  troupes  egyptiennes  et  des 
cmirs,  parmi  lesquels,  Sonkor  al-Ashkar,  Kara  Sonkor,  Bektout  al-Alayyi, 
Bektout  al-Atabeki,  et  d'autres,  se  dirigeant  vers  les  monlagnes  de  Rasra- 
wan;  Toghosou,   Aibek   al-llamawi,  ainsi   que  d'autres  rniirs,   pnrtirent   de 


1.  Gatlioughigos  /jmpnLij^/jMu  rst  en  armenicn  la  transcription  du  niot  xaeoXixd«,  (jiii 
designe  le  palriarche;  ce  titre  sp  tronvc  dans  Yakoiit  ;IV,  lfi4),  sous  la  lonne  ^-^Vibi, 
par  laquellc  il  convienl  de  corriger  celle  qui  se  lil  dans  le  texte  de  Moufazzal. 


rui.'.ii  r. 


[391]  IIISTOIRK  DES  SULTANS  MAMLOUKS.  555 

J^.    j>^,    ^ß\   ^^\>-~^  j   J-  t-^   L«  ^;^   J^   ,*,^>'j   ^-^  ^^   ^   C^^ 
:>U     1,'    ljA_,     ^     .«1    J^    -^(^    •*.Ul     _^^    JAJ     ^L^J    «^J^    (Jl^^    ^Ljl    l^l^J 

1    Lire    l'     i— "-!»   .^•.  2.  Lire  ^^lii.  — o.  Lire  iy:r^\   ü  semble  qiie  In  manuscrit 

porte  >i — > . 


Damas,    pour    sc    joindre   ä    Baidara',    et  ils   se  concentrerent    devant    la 
montagne  de  Kasrawan. 

Mais  Baidara  attaqua  moUement  les  habitants  de  ces  montagnes,  de  teile 
Sorte  que  Ton  'ressentit  une  Impression  penible  de  la  conduite  de  Farmee,  ' 
que  Ton  se  fignra  qu'elle  avait  ete  battue,  et  les  montagnards  s'enhardirent 
(au  point  de  mepriser  l'autorite  du  sultan).  Apres  ces  evenements,  le  sultaii 
confera  des  robes  d'honneur  ä  plusieurs  des  emirs,  auxquels  il  accorda  tout 
ce  qu'ils  lui  demanderent  au  sujet  de  ceux  de  leurs  camarades  qui  se  trou- 
vaient  detenus  dans  la  prison  de  Damas  pour  les  crimes  enormes  qu'ils 
avaient  commis'. 

Cette  aventure  produisit  un  grand  decouragement,  et  l'origine  en  fut  tout 
entiere  dans  les  passions  de  l'äme  de  Baidara  ^ ;  apres  ces  evenements,  Bai- 
dara s'en  revint  k  Damas.  Al-Malik  al-Ashraf  se  rendit  au-devant  de  lui  pour 
le  recevoir;  il  lui  fit  un  accueil  empresse,  puis  il  lui  adressa  des  reproches 
sur  la  conduite  qu'il  avait  tenue,  et  sur  les  incidents  qu'il  avait  provoques\ 
Cela  allligea  vivement  l'emir,  qui  pretendit  qu'il  etait  malade,  si  bien  que 
les  gens  firent  courir  le  bruit  qu'on  lui  avait  donne  du  poison'.  Quand  il  fut 

1.  Ces  generaux  partirent  par  la  route  du  Sähet,  c'est-ä-dire  par  la  cöte,  tandis 
que  Baidara  prenait  par  lintericur  (Nowairi,  man.  arabe  1579,  fol.  107  r").  —  2.  Nowairi 
dit(man.  arabe  1579,  i'olio  107  r°)  :  .^-^  iiU=-  j^  -^/^^  ^  ■iy^\  U  J'  ..^U'j 
...  ,  ^^J  'j-Vi^'  -'i  'jj-^  »  «  il  fit  droit  ä  leurs  suppliques  par  lesquelles  ils  lui  deman- 
diTent  de  rendre  la  liberte  ä  plusieurs  d'entre  eux  qui  etaient  emprisonnes  ä  Damas  ». 
—  3.  Makrizi  et  Nowairi  [ibid.]  disent  que  Baidara  se  laissa  acheter  par  rennemi; 
ce  qui  n'empeche  que  Nowairi  nous  apprend  que  les  montagnes  de  Kasrawan  furent 
mises  ä  feu  et  ä  sang.  —  4.  Ce  qui  signifie  que  le  sultan  lui  adressa  ses  felicitations 
en  public,  pour  ne  pas  augmenter  le  decouragement  de  l'armee  et  des  civils,  mais 
((uil  ladmonesta  severement  dans  son  particulicr.  —   ö.   Nowairi  dbid.,    107  v")  dit 


556  MOUFAZZAL  IBN  ABIL-FAZAIL.  [392] 

-Icj  ^^jüyi   ^-—  ^J^  jLk-LJi   ^J»   Ij-ij   /^jjU  ^o-L;  ^jLLlJi   ^ixUi    iy   IjJj 

1.  Lire  j^süJ^.  —  2.  On  attendrait  Uss.-—.. 


reveiiu  a  la  sante,  le  siiltan  distribua  cn  aumönes  uiie  somme  considerable, 
pour  remercier  le  ciel  de  sa  guerison  ' . 

Gette  annee,  mouriit  al-Malik  al-Mouzairar,  prince  de  Mardin.  Cette 
meme  annee,  le  sultan  lit  arreter  Sonkor  al-Ashkar  et  Toghosou  an-Nasiri, 
et  il  donna  l'ordre  que  Ton  arretät  Latchin;  mais  celui-ci  prit  la  fuite.  Le 
sultan  ordonna  que  Ton  fit  la  plus  grande  diligence  pour  le  rechercher, 
et  que  l'on  proclamät  (dans-les  differentes  villes)  le  mandat  d'amener 
lance  contre  lui ".  Le  sultan  monta  ä  cheval'  pour  se  mettre  lui-meme 
ä  sa  poursuite,  avec  tous  les  mamlouks  [khassakis  \  mais  ils  ne  purent 
mettre  la  main  sur  lui,  et  le  sultan  s'en  revint  apres  la  prierc  de  l'apres- 
midi. 

Quant  ä  Sonkor  al-Ashkar  et  ä  Toghosou,  il  les  envoya  au  Caire  sous 
bonne  garde,  le  quatrieme  jour  du  mois  de  Shavval.  Latchin  fut  arrete  par 
les  Arabes  du  cöte  de  Sarkhad^;  ash-Sharifi,  qui  l'avait  capture  dans  le 
canton  de  'Adjloun  %  le  conduisit  (en  la  preseuce  du  sultan);  quand  on  le  lui 
eut  amene,  le  sultan  ordonna  qu'on  renvoyät  au  Caire,  enchaine  et  sous 
une  surveillance  etroite,  le  sixiemc  jour  du  mois  de  Shavval. 

beaucoup  plus  claircment  que  ces  repfoches  rendirent  Baidara  malade,  et  quo  les  gens 
en  profitercnl  pour  pretendrc  que  Temir  avait  üte  empoisonne. 

1.  Nowairi  (man.  arabe  1579,  folio  107  v")  ajoule  que  le  sultan  rendit  la  liberte  ä 
beaucoup  de  prisonniers.  Cela  se  passa  dans  les  dix  premiers  jours  de  Ramadhan.  Le 
sultan  et  l'emir  sauvaient  la  face  comme  ils  le  pouvaient.  —  2.  On  prometlail  niille 
dinars  ä  qui  ramönerait  vivant,  la  cordc  ä  celui  qui  le  cacliorait  (Xowairi,  man. 
arabe  1579,  fol.  108  r").  —  3.  La  nuit  meme  de  la  fetc  de  la  rupture  du  jcüne,  le 
sultan  quitta  sa  table  pour  se  mettre  ä  la  poursuite  de  l'emir  (Nowairi,  man.  arabe 
1579,  folios  107  v"-108  r°).  —  4.  Les  mamlouks  particuliors  du  sultan.  —  5.  Ville  dans 
Ic  Ilauran,  (jui  dopendait  de  Damas  (Yakout,  111,  380).  —  (i.  Nowairi  ne  donne  point  ce 
(K'lail;  il  se  boriie  a  dire  que  Laichin  s'etait  rel'ugio  chez  des  .Vrabes,  auxquels  il  croyail 
pouvüir  se  ficr,  et  que  ceux-ci  le  Irahirenl  iman.  arabe  1579,  fol.  108  r°;. 


[393]  IHSTOIKE  DKS  SULTANS  MAMLOÜKS.  557 

^y   ^yt^i  ^Li»jj  ^3^,äJI  (.Li!I  J\  jlL.LJI  ^L  i:Lv^3    /^^^j   'ör^'^  ^  ^-^ 

j^ijj  J^^j^i  L—^-:  f»*3  f-^  -öM'  jlk-LJI  ^1_^  |^.<J~.__  jl  JIäJI  ^3-*-''^  cTf^   .-•a-Li' 
itüi  Ijili  L_jt.L   Li-  V     „.^   c->li  Jitl  j^  iT^yb  '-— i^  ^-^^i  r-JJ-oJ^   J^  ® jjA*»- 

1.  Uro   .r^\.  —  1.  Lire    -,ü>. 


Cette  annee,  Izz  ad-Diii  Aibek  al-Hamawi  fut  investi  de  la  charge  de 
la  vicc-royaute  de  Damas  ',  en  remplacement  d'asli-Shodja'i.  Ln  lundi,  neu- 
vieme  jour  du  mois  de  Shavval  ■,  le  sultan  partit  de  Dama^;,  et  il  fit  son  entree 
au  Caire,  le  mercredi,  deuxieme  jour  du  mois  de  Zilka'da;  il  traversa  la  ville 
du  Caire  qui  etait  brillamment  pavoisee,  et  il  monta  ä  la  Forteresse  de  la*ini.vii 
Montagne. 

Rn  Tannee  692,  le  sultan  s'en  revint  k  Damas,  la  bien  gardee  \  II  fit 
son  entree  dans  cette  ville,  le  dimanche,  neuvieme  jour  du  mois  de  Djoumada 
second;  puis  il  ordonna  de  preparer  I'arniee  ä  partir  pour  Sis.  Les  ambassa- 
deurs  de  Sis  arriverent  sur  ces  entrefaites;  ils  souscrivirent  ä  toutes  les  con- 
ditions  qu'il  convint  au  sultan  de  leur  poser,  et  ils  prirent  l'engagement  que 
leur  souverain  lui  obeirait  sur  tout  ce  qu'il  lui  demanderait. 

Les  emirs  intercöderent  en  la  faveur  du  prince  de  Sis,  et  l'on  s'entendit 
sur  ce  point,  que  les  Armeniens  livreraient  trois  forteresses  aux  olUciers  du 
sultan,  Bahasna,  Mar'ash  et  Tall-Hamdoun. 

L'historien  a  dit  :  Ces  villes  de  Bahasna  et  de  Mar'ash  sont  parmi  les 
citadelles  les  plus  importantes  du  pays  de  Sis,  surtout  Bahasna;  eile  est,  en 

t.  I.e  sultan  conlera  la  vice-royaiite  des  pays  recemment  conquis  sur  les  Francs  et 
sur  les  Armeniens  ,^U.yiJI  ä  l'emir  Saif  ad-Din  Thoghril  al-Ighani  J^]  (Nowairi, 
man.  arabe  1579,  folio  108  r°),  en  remplacement  de  Saif  ad-Din  Balaban  al-Tabbakhi, 
lequel  fut  nomme  gouverneur  d'AIep.  —  2.  Le  dernier  tiers  de  la  nuit  du  mardi 
10  Shavval,  dit  Nowairi  (man.  arabe  1579,  fol.  108  V).  —  3.  Le  sultan  etait  d'abord 
edle  faire  un  voyago  dans  le  Sa'id  de  l'Egypte  (Nowairi,  man.  arabe  1579,  fol.  111  r°j. 


558  MOUFAZZAL  IBN  ABIL-FAZAIL.  [394] 

...^U.    ^^LJI      jUj     j      005      ._i:>-      >_jLj     XjjJl     XJ     '  j     ^J     S^     pLJs     l^J     C-ÄS- 
•äj.!«;     41«     "uiäJI      jvLjj    (v*J^     k—Ä-M      |j~—     iiUat^     f^J-^    >— jJl     <JL)      (^y-*-"     v="^     ^^.^ 

1.  Man.  otnot  ^,  qui  est  restitue  d'apres  Nowai'ri,  man.  arabe  1579,  fol.  112  v°.  — 

2.  Man.  , ^,|i»J';    ^_jj.ii»Jl  est   restitue    d'apres  l'autographe    de  Nowairi,  man.    arabe 

1579,  fol.  112  v°.  —  3.  Lire  ,.r--,^'  ii~^^  -'^'«  f  - )^  "^    .,lkU»,'l    ^  U,  ou  ijJls  ^  :>^ 

p.^l  Ü-li^  J^lj  (»_5  J'. 


effet,  iine  forteresse  puissante,  qui  est  entouree  de  villages  nombreux;  eile  est 
sitiiee  ä  l'oree  du  Darband  ',  et  eile  est  ä  la  porte  d'Alep.  Hahasna,  ä  l'epoque 
d'al-Malik  an-Nasir,  souverain  d'Alep,  appartenait  au  divan  -  de  ce  priuce. 
Quandles  Tatars  s'emparerent  d'Alep,  il  y  avait  dans  Bahasna  un  gouverneur 
qui  y  commandait  (au  nom  d'al-Malik  an-Nasir),  lequel  se  nommait  Sai'f 
ad-l)in   al-Mou'akrab. 

Cet  ofTicier  vendit  Bahasna  au  souverain  de  Sis  pour  la  somme  de  cent 
mille  dirhams;  ce  prince  lui  en  compta  soixante  raille,  prit  possession 
de  la  forteresse-',  qu'al  Mou  akrab  lui  livra,  et  il  refusa  ensuite  de  lui  verser 
le  reste  de  la  sorame.  Bahasna  demeura  aux  mains  des  Armeniens  jusqu'ä 
cette  epoque,  et  il  en  resultait  pour  les  Musulmans  un  dommage  conside- 
rable  '\ 

Quand  on  Tut  arrivee  ä  l'annee  precedente,  ä  repocpie  ä  laquelle  le 
Sultan  s'empara  de  Ral'at  ar-Roum,  et  fit  prisonnier  le  khaiife  des  Arme- 
niens, le  prince  de  Sis  fut  envahi  par  une  terreur  intense,  et  il  eut  peur 

1.  II  s'agit -ici  du  defile  entre  le  Khodja  dagh  et  le  Kanli  dagh,  qui  conduisait  dans 
les  provinces  de  Ivhartapirt,  Arzangan,  Sivas.  Le  defile  qui  conduisait  vers  Sis,  entre 
FAsliir  dagh  et  le  Dourdoun  dagh.  etait  defendu  par  Mar'ash.  La  possession  de  Bahasna 
rendait  d'ailleurs,  ä  un  adversaire,  la  traversee  de  ce  second  defile  presque  imprati- 
cable;  ä  une  date  un  peu  anterieure,  le  roi  d'Armenie  s'etait  excuse  de  ne  pouvoir  livrer 
ces  deux  places  au  sultan  du  Caire,  ä  cause  des  Mongols.  —  2.  Appartenir  au  divan 
d'un  prince,  signifie  relever  de  son  administration,  par  suite,  faire  partie  de  ses  do- 
maines;  il  s'agit  ici  du  prince  ayyoubite,  al-Malik  an-Nasir  Daoud.  —  3.  II  est  inutilc  de 
dirc  que  les  Mongols  tolercrent  (juo  lo  prince  de  Sis  prit  ainsi  possession  de  celle 
forteresse,  parce  qu'il  etait  leur  vassal,  et  l'ennemi  des  Musulmans.  —  '\.  Parce  qu'elle 
menacjait  Alep,  et  tout  le  nord  de  la  Syric,  et  qu'elle  defendait  l'acces  de  l'Arnn'nie  et 
du  pays   de  Uonm. 


Idl.  wi  r 


[395]  Ilisrolüi:  DKS  SULTANS  MAMLOUKS.  559 

^kH   JL^  ^j-^wj   <f-_^i  .-^j  oV—  J\    J^-\   j^^''   fL^'^i  '^^   (M  *' 
^^Vl  ^Uj  ^j  ^L  jl^  L^li«'U^3  J^  ö^  J^:^^  -c*^  ^-  ö--^*^  c^  ^^'^ 

1.  Lire  -^^^j,  J^i  Ion  onlend  «  emir  d'autrcs  Arabes  »,  ou  U^ij,  si  Ton  sous-cntcnd 
M  emir  d'autres  Iribus  ».  —  2.  Lire  J,^^.  —  3.  Man.  iJ-^^ ;  if».-'^,  dans  lautographe 
de  Xowairi,  mau.   I.".70,  fol.  IJ.'i  r";  de  plus,  Moul'a/zal  omel  ^  ^rf. 


pour  ses  Etats.  11  ue  vit  d'autrc  moyen  d'ecliapper  ä  cette  Situation  quo 
irattirer  les  honiies  gräces  du  sultan  snr  lui  et  sur  son  royaume,  en  lui 
abandonnaiit  ccs  forteresses.  En  mcme  lemps,  il  doul)la  la  quotite  du 
tribut  et  des  cliarges  qui  lui  ctaicnt  imposes.  Le  sultan  fit  alors  partir  les 
ambassadeurs  (du  prince  de  Sis),  escortes  de  Saif  ad-Din  Toghon,  qui  etait 
gouverneur  de  la  banlieue  de  Damas,  pour  que  cet  officier  allät  prendrc  ♦  loi.  ;)2  r 
possession  de  Bahasna  '. 

Le  sultan  demeura  ä  Damas  jusqu'au  premier  jour  du  mois  de  Radjab; 
puis,   il  en  partit  -,  accompagne  de  l'armee  syrienne,  des   emirs,   et  d  une 
partie  de   rarmce  egypticnne  ■'.  II  arriva  ä  lloms,    puis  ä  Salami^^ya,  mani-         • 
festant   Tintention    daller   jouir  de   Thospitalite  de    l'emir    Hosara    ad-Din 
Mohanna,  emir  des  Arabes  de  la  tribu  de  Thayy,  et  d'autres  clans. 

Le  septieme  jour  du  mois  de  Radjab,  arriva  l'emir  Hosam  ad-Din  Latchin, 
amenant  avec  lui  Hosam  ad-Din  Mohanna  prisonnier;  en  effet,  le  sultan 
avait  fait  arreter  Mohanna,  apres  que  celui-ci  l'eut  regu  comme  son  böte  ; 
il  nomma  emir  des  Arabes,  ä  la  place  de  Mohanna,  le  cousin  de  celui-ci, 
Mohammad  ibn  Abi  Bakr  ibn  'Ali  ibn  Hodhaifa.  On  laissa  Mohanna  dans 
la  citadelle  de  Damas. 

Ce  meme  jour,  le  sultan  lil  son  entree  ä  Damas;  puis  il  adressa  ä  Baidara 

1.  Badr  ad-Din  Bektash  al-Zardkash  al-Mansouri  fut  nomine  gouverneur  de  cette 
place  (Xowairi,   man.  1579,   fol.   112  r°).   —  2.  Le  deuxieme  jour   du  mois  de  Radjab 
.Xowairi,   man.  arabe  1579,   fol.    112  v°^  —  3.    11  avait    dejä  mnvoye  en   Egypte   les 
invalides  de  l'armee  egyptienne  [ibid.i. 


560  MOUFAZZAL   IBN  ABIL-FAZAIL.  [396] 

'-^-4;  ^^  "Ciisjiili^j  jji  ij^^_  jl  jLkLJl  Jm^  jl^3  J^f^^l  v^^^'  b-^  jj^  jlj 

U_j.   p-L^    -Vi^l  (J-sj    j;JL«i   ^j^  ^5j=~  J^'  JP3  J^^l   Jjl  ^^-^    »;^   J  i>=-  t^l 
^— ^  tJ^i   '^  ^.i   k-— >    ,3-^-4   ^'LiJI   c-j^3  ^*^-^  /-JaüJl    {>MiL)l    «  jÜaLJI   ^lU 

♦  foi.  92  v°.  ^^^  <u)lu  *  ^iiLJi  ijj.  ji^3  i__^  v^  J  ^^j^  ^'  v>"3  ^y^  J^  "^j^^. 

1.  Lirf^  >/i^. 


un  rescrit,  par  lequel  il  lui  enjoignait  de  preudre  sous  son  commandement 
le  reste  de  rarmöe,  de  la  reconduire  en  Egypte,  et  de  marcher  sous  les 
etendards'.  Le  sultan  avait  le  dessein,  en  agissant  ainsi,  de  rester  seid  avec 
ses  khassakis.  Baidara  partit  de  Damas,  le  jeiidi,  onzierae  jour  du  mois  de 
Radjab,  en  la  compagnie  du  sahib  Shams  ad-üin  ibn  as-Sal'ous. 

Le  sultan  quitta  ensuite  Damas",  et  prit  le  chemin  de  l'Egypte,  le  samedi, 
treizieme  jour  du  mois  de  Radjab;  il  parviut  ä  Ghaza,  le  dix-sept  de  ce  meme 
mois,  au  point  du  jour.  Avant  son  depart  de  Damas,  la  poste  k  cheval  y 
etait  arrivee,  apportant  la  nouvcUe  de  la  reddition  de  Bahasna  au  lieutenaiit 
du  sultan,  ainsi  que  celle  des  autres  citadelles  dont  il  a  ete  parle  plus  haut. 
*  On  battit  les  tambours  ä  Damas,  en  signe  de  rejouissance  de  cet  heureux 
evenement;  ensuite,  arriva  Saif  ad-Din  Toghpn,  escortant  les  ambassadeurs 
du  prince  de  Sis,  qui  apportaient  des  cadeaux  et  des  presents. 

Cette  meme  annee,  le  sultan  ordonna  par  un  rescrit  adresse  ä  'Izz  ad-Din 

al-Afram,  de  se  rendre  ä  Shaubak,  et  d'en  demanteler  la  citadelle'.  L'emir 

le  supplia  de  la  laisser  debout,  mais  le  sultan  le  traita  tres  durement.  Ce 

foi.  !ijv".  prince  etait,  du  fait  de  Tinfluence  de  l'ascendant  (des  planetes  sous  lesquelles 

il  etait  ne),  condamne  a  la  destruction ;  en  effct,  il  ruiiia  une  quantite  conside- 


1.  Co  qui  etait  la  prerogafivo  du  sultan.  —  2.  11  sc  fil.  accompagner  seulemenl  par 
quelques  emirs,  et  par  un  petit  nombie  de  ses  mamlouks  particuliers  (k/iassn/cis) 
(Nowai'ri.  man.  arabe  1579,  fol.  113  r") ;  il  se  debarrassa  ainsi  du  reste  do  l'armee  qui 
Tencombrail ;  il  rentra  au  Caire,  le  28  Radjab;  al-Malii<  al-Asliraf  rechercliait  plutöl  la 
solitude  et  le  calmo  que  la  pompe  de  la  souverainete.  —  3.  II  en  laissa  subsisici'  Ic 
donjon  jJi ;  Xowairi  fman.  löTü,  lol.  I  13  v")  blämc  encr^iqucniont  retle  dostruclion. 


[397]  IIISTOIUK  DKS  SULTANS  MAMI.OUKS.  561 

jljuJl  I^  ^  jU^i  _,.AUi  J^S^j  (»liJ'j  ^.-=^  '  J^^  j  ^^  Ll^  ^^^  *^^*  ^1>J^ 
^L^Vl  --.-^  z^^.  ii%  ^Üa«rj  JL^UI  «^  ^1^  jsA;  ^  jl^j  ^*U)I  ,j:^j  J\ 
_^Ül  dlUl  jj^Ji  •>-^j  ^^1  Ö9  -Cä   ,J-i'i  v-J  jo  IjJj  @^^1   jj..  ._-*ä;"  ^\ 

1.  I.e  duel  ä  la  place  du  pluriel,  lire  c.'^.  —  2.  Lire  ^K  —  3.  Man.  ^UJ'. 


rable  des  forteresses  de  l'Egypte  et  de  la  Syrie;  il  detruisit,  de  meme  uii 
grand  uoiiibro  d'edifices  en  dehors  de  Damas,  depuis  la  lisiere  de  l'IIippo- 
dromc  (vert)',  jusqu'au-dcssous  de  la  citadelle.  Ce  fut  lui  qui  devasta  de  la 
^orte  toute  la  province  maritime  de  la  Syrie-,  si  bien  que  soii  empire  se 
trouva  prive  de  tous  les  objets  qu'on  y  apporlait  par  mer\ 

Cette  annee,  on  joua  au  kabak  '.  pres  de  la  Koubbat  an-Nasr;  la  cause  de 
cet  cvenement  l'ul  (|ue  Ton  presenta  ä  l'armee,  al-Malik  an-Nasir,  frere  du 
Sultan,  et  Tun  lit  une  ceremonie  splendide;  ce  prince  fut  heureusement  cir- 
oonois  le  luudi,  vingt-deuxieme  juur  du  mois  de  Zilliidjdja.  Cette  meme 
annee,  on  envoya  'Izz  ad-Din  Aibek,  le  khazindar,  dans  la  province  mari- 
time de  la  Syrie,  pour  remplaccr  Sai'f  ad-Din  Tlioghril  at-Toghuni  al-Man- 
souri. 

Recit  du  voyage  du  sultan  dans  la  contree  occidentale,  et  de  son  retour 

1.  Le  al-Mai'dan  al-aklidar.  —  2.  Le  Sahel.  —  3.  Parceque  les  marchands  ne  vou- 
laient  pas  se  risqiier  dans  un  pays  qui  n'etait  plus  defendu,  et  qui  etait  a  la  iiierci  d'un 
coup  de  main  tente  par  les  Mongols.  Al-Malik  al-Ashraf  Khalil  s'etait  bien  debarrasse 
des  Francs  de  Falestine,  mais  11  avait  oublie,  en  demantelant  ses  forteresses,  la  pre- 
sence  au  deiä  de  l'Euphrate,  et  dans  le  Nord  de  la  Syrie,  des  Mongols,  qui  etaient 
autrement  redoutables  que  ne  l'avaient  janiais  ete  les  Francs.  —  4.  Conime  Quatremere 
I'a  etabli,  ce  jeu  consistait  pour  un  cavalier,  ä  atteindre  ä  coups  de  fleche  un  pigeon 
enfernie  dans  une  courge,  au  haut  d'un  mät.  D'apres  Nowairi  {ibid.,  fol.  114  r°),  l'on 
dressa  le  kabak  au-dessous  de  la  Citadelle  de  la  M(jnlagne,  pres  de  la  Porte  de  la 
Vicloire  {bab  an-Nasr),  le  20  /.ilhidjdja.  La  Koubbat  an-Nasr,  ou  Dome  de  la  Vicloire, 
dit  Makrizi,  dans  le  Khitut  ;man.  arabe  1732,  fol.  331  r°),  etait  un  couvent  ijjh,  dans 
lequel  demeuraient  des  Soufis  persans;  eile  etait  siluee  en  dehors  du  Caire,  dans  la 
plaine  qui  s'etend  au-dessous  du  al-Djabal  al-Ahmar  (la  montagne  rouge),  ä  l'extremite 
du  Maidan  al-kabak  (l'hippodrome  oii  Ton  joue  au  kabak),  du  cöte  du  ileuve.  Elle  fut 
reconstruile  sur  l'ordre  de  Mohammad  ihn  Kalaoun,  par  les  soins  de  Djamal  ad-Din 
Ouglioush,  gouverneur  de  Karak. 


562  MOUFAZZAL  IBN  ABI[.-FAZA[L.  [398] 

jl  ajX  <^^^;^\  j\,-^[  *^l^j  j}e^\  UJj  Ainjl;'  J  jIsIjaJI  ^^  ^Ji\  ßj\  Jli; 
^  \y!-J^i  c>OjJl  jjiau  Iji:?}  jL.ls^!l  «laS3  iL-iJI  ^)l  'j.-^j«r  15^^  <=-yi  j^^^ 
(3-     i3:.       iT"*^   j-^y^   ■uAiLj   ■(•:J>^    j^-u.!l    ■'o-JI     Jl    pjiyi  a-äü    ®v_^L!I 

ajL-I  -^jj  !j^  ^   J>liilj  Jlj-^VIj  J-^l_^l  j^   Ij-v^   (3;-^'  -J-^  -c*^  V   •^'^i-5 

1.  Lire  I,»is3. 


dans  le  pays  d'Egypte.  Son  Excellence  Uoknienue',  Ba'ibars  le  davaddar, 
a  dit  dans  sa  clironique  :  Quand  le  sultan  se  i'ut  reinstalle  dans  l'empire 
egyptien-,  il  apprit  qiie  les  Arabes  qui  vivaient  dans  la  contree  occidentale 
s'etaient  enhardis  jusqu'ä  se  livrer  ä  toutes  sortes  d'actions  reprehensibles, 
qu'ils  arretaient  la  circulation  sur  les  chemins,  qn'ils  avaient  tue  plusieiirs 
inspectenrs  des  finances,  et  qu'ils  avaient  oublie  toutes  les  obligations  aux- 
quelles  ils  etaient  tenus. 

Le  sultan  se  decida  alors  ä  se  rendre  dans  cette  contree,  et  il  partit 
du  Caire^;  le  vizir  Shams  ad-Din  ibn  as-Sal'ous  partit  avant  lui  ponr  lui 
faire  preparer,  et  pour  lui  envoyer  les  vivres  et  les  approvisionnements  dont  il 
avait  besoin;  mais  il  ne  trouva  pas  dans  le  pays,  dans  les  proprietes  par- 
ticulieres  du  sultan,  ce  qui  lui  elait  nöeessaire  pour  payer  ses  troupes  et 
les  nourrir. 

Mais  il  trouva,  par  contre,  que  l'emir  Badr  ad-Din  Baidara  possedait  des 
quantites  enormes  d'approvisioanements,  d'argent  et  de  cereales;  il  s'aper- 
Qut  ({ue  les  clients  et  les  sous-ordres  de  cet  emir  tcnaient  le  pays  comme 
dans  un  rescau,  et  qu'ils  pullulaient  de  tous  cotes.  Aussi,  k  cliaque 
etape,  devoilait-il  ses  exactions  au  sultan,  cu  disant  :  «  Ce  Baidara  a  mange 

1.  Rokn  ad-Din.  —  2.  Quaiid  il  fiit  revenu  de  Dainas:  Baibars  dil  :  lorsque  l'eli'icr 
du  sultan  fut  reinstalle.  Je  nie  .suis  explique  autre  pari  sur  cette  metapliore  d'orijifine 
turke  ou  mongole  qui  consisto  ä  designer  la  personne  royale  par  son  etrier.  — 
.■>.  D'apres  Nowairi  (man.  arabe  1579,  fol.  110  r°),  le  sultan  quitta  la  l''orleresse  de 
la  Montagne,  le  3  Moharram  093,  pour  aller  ä  la  cliasse,  du  cöte  de  la  Bohaira,  et  il  sc 
dirigea  vers  les  plages  brillantes  de  l'ouesl  (voir  Jjage  507,  notei ;  en  nienie  tenips,  le  vizir 
se  rendit  ä  Alexandrie,  pour  y  uhercher  de  Fargenl,  et  pour  envoyer  au  sultan  cc  doni  il 
avait  besoin ;  les  oflicicrs  de  Baidara  etaient  les  niaitres  absolus  dans  cclle  ville,  i't  le 
vizir  n'y  put  rien  trouver,  ce  dont  il  avcrlit  le  sultan.  Nowairi  et  Moufazzal  oublienl  de 
dire  que  Baidara  etait  parti  avec  al-Malik  al-Asliraf,  que  le  vizir  s'en  revint  aupres  de  ce 
prince,  apres  etre  alle  ä  Alexandrie,  et  commenQa  immedialemenl  ses  inlrigues  conlre 
Baidara. 


[3991  IIISTüIRK  DES  SULTANS  MAMI.OUKS.  563 

<l}iX   jlkUI  Xc  ^yw   üjL.  J^  J  jL<j   jl<,  JjC   o^j  ^>U1   ^LJ;  jJ  ^-[Äjo-^ 
^W    'Uli  -aL-^  l,J  jlkL.U   dy  Uj  l^^b  Jyu-lj    ^>U1    ^1<1  aS    Ijju    1^    Ja-i 

jlkLÜ  ^;yi  41:,   L.3  ^  J  JU,   Ul<,   Ai^lk   l^l5Ci  jU^l  <_<^WI  viUUJl 
«^^l  iMk^il  Ciiil  ^LU;  ;,J^  _^^V1  Ja:^!  j^  Iaa»£.3  jX»^!  jJiJI  (»_>^VI 

1.  IJre  ^jili. 


Ic  jjays,  ii  s'en  est  cüinpletement  empaie,  il  u'y  a  rien  laissö  pour  le  sultaii.  » 

II  moiita  ainsi  Tesprit  du  sultan  contre  Baidara,  et  ce  prince  congut  contre  «lol.  93  r 
riruir  uiie  liaiiie  qm-.  taiifot  il  liii  dissiriiulail.,  taiitöt  il  lui  iii'oiitiait  uuver- 
liiniMit,  lui  reprochaul  sa  condiiite,  et  Fiiijuriant'.  Au  cours  de  ce  voyage, 
liaidara  tomba  malade,  et  fut  empeche  d'accompaguer  le  sultan.  Le  vizir 
tiouva  dans  cet  incident  l'occasion  d'engager  les  hostilites  contre  Baidara,  et 
il  comnienga  le  jeu,  loutes  les  coniraodites  pour  parier  ä  son  sujet,  et  il  parla. 
Mais  Baidara  avait  des  espions,  des  gens  qui  etaient  constamnient  aux 
aguets,  uuo  froupe  de  marnlouks  qui  lui  appartenaient  cu  propre,  et  tous 
ces  gens  surveillaient  de  pres  (l'entourage  du  sultan);  ils  lui  faisaient  savoir 
tout  ce  qui  avait  ete  dit  sur  son  compte,  ce  que  le  vizir  avait  raconte  au  sultan 
sur  ses  faits  et  gestes,  ce  que  le  sultan  avait  repondu,  et  cela,  luinute  par 
minute. 

Quand  le  sultan  s'en  revint  de  cetle  expedition,  Baidara  lui  envova  un 
splendide  present,  pour  celebrer  son  heureux  retour,  parini  lequel  se  trouvait 
une  tente  qu'il  avait  clioisie  de  satiii,  qui  etait  tapissee  d'etoffes  de  soie 
brochees  d'or,  dont  les  cordages  etaient  tisses  de  soies  de  couleurs  d'une 
qualite   excellente,   les  piliers,  de   sandal  rouge   plaque  de  feuilles  d'argent 

1.  D'apres  "Sowairi  {ibid.,  fol.  llü  v°i.  le  sultan,  au  comble  do  la  colere,  lit  venir 
Baidara  devant  tous  les  emirs,  et  linsulta ;  puis  il  changea  de  ton,  liii  adressa  des  paroles 
flatleuses,  et  le  congedia.  Ensuite,  lemir  tiiit  conseil  avcc  ses  anciens  camarades  de 
peloton  LiU^Ui-,  Hosani  ad-Din  Latchin  al-Mansouri,  Shams  ad-Din  Kara  Sonkor 
al-Mansouri,  et  ce  fut  alors  qu'ils  sc  deeiderent  ä  attenter  aux  jours  du  sultan. 


564  MOUFAZZAL  IBN  ABIL-FAZAIL.  [400] 


dore,  et  il  la  dressa  k  al-'Adouviyya ',  au  sud  de  Misr,  sur  la  rive  du  Nil. 

Quand  le  sultan  penetra  dans  cette  tente,  il  n'y  preta  aucune  attention, 
pas  plus  qu'aux  objets  que  Baidara  avait  fait  preparer  pour  los  lui  offrir,  par 
suite  de  la  iiainc  que  le  yizir  avait  semee  dans  son  cceur,  et  des  revelations 
qu'il  lui  avait  f'aites  sur  les  agissements  de  l'emir. 

Baidara  en  rossentit  une  violcnte  colere,  qu'il  dissimula  ä  al-Malik  al- 
Ashraf;  il  s'enipressa  de  tramer  un  complot  avec  plusieurs  des  mamlouks 
particuliers  du  sultan,  Noghia,  le  silahdar-,  Altanboukha,  le  djamadar, 
Temour,  le  silahdar,  et  un  certain  nombre  de  mamlouks  mansouris'',  qu'al- 
Malik  al-Ashraf  avait  affectes  ä  son  service  intime,  dont  il  faisait  ses  con- 
fidents,  dans  la  societe  desquels  il  vivait,  au  cours  de  ses  expeditions  et  dans 
ses  deplacements,  lesquels  etaient  au  courant  de  toutes  ses  alTaires. 

(Rokn  ad-Din  Baibars)  a  dit  :  Latchin  se  trouvait  en  prison  '  quand  Bai- 

1.  Yakout  (111,  024)  se  borne  ä  dire  que  c'est  uii  village  entoure  de  vergers,  ;i  Fest 
du  Nil.  —  2.  Nowairi  (man.  arabe  1.j79,  fol.  110  v")  dit  que  les  coniplices  de  Baidara 
furent  Laichin,  Kara  Sonkor,  Baliadour,  le  Ras-nauba,  Aksonkor  al-IIosami .  Nogliia. 
Mohammad  Kliwadja  Us-Iyi.,  Dourounadai  as-Saki,  et  Altounhouklia,  le  Ras-naul)a. 
Noghia  est  la  forme  que  les  auteurs  egyptiens  ont  donnee  au  nom  mongol  NokhaT,  qui 
signifie  «  le  cliien  »,  et  qui  a  ete  porte  par  un  prince  de  la  Horde  d'Or.  Altanbouklia  et 
Altounboukha  sont  deux  formes  equivalentes,  qui  signitient  «  le  taureau  d'or  « ;  la  pre- 
miere  est  mongole,  la  seconde,  turke.  —  3.  Les  mamlouks  mansouris  etaient  les  mam- 
louks particuliers  du  sultan  al-Malik  al-Mansour  Kalaoun,  pere  d'al-Malik  al-Ashraf. 
—  4.  Cette  histoire  n'esl  pas  contee  en  sa  place:  les  evencments  auxcpiels  eile  a  trait  se 
passerent  quand  al-Malik  al-Ashraf  revinl  en  Egypte,  sans  (jue  Nowairien  indique  aulro- 
ment  la  date  ([u'en  en  parlanl  un  pcu  avant  les  evenemenls  de  Tannee  692;  le  sultan  lit 
arreler  Shams  ad-Din  Sonkor  al-Ashkar,  Saif  ad-Din  Tclierik  an-Nasiri,  et  il  ordonna 
de  les  tuer,  ainsi  que  Toghosuu  et  Latchin.  L'emir  Shams  ad-Din  Kara  Sonkor  al-Man- 
souri,  qui  etait  Charge  d'etrangler  Latcliin,  mit  tres  peu  d'empressement  a  cet  ollice, 
et  Baidara  implora  en  effet  en  sa  faveur  la  pitie  du  sultan;  al-Malik  al-Ashraf,  eroyant 
que  Laichin  etait  mort,  ordonna  qu'on  le  relächäl.  (Nowairi,  man.  arabe  1579. 
fol.  110  r").  D'apres  Baibars,  al-Malik  al-.Vshraf  vouliit  degrader  Latchin  en  lui  faisant 
<i:r;'ice. 


[401]  IIISTOIRK  DES  SULTANS  MAMI.OUKS.  565 

jl    '  jXi,X=-    J     ^  ^j^    ^    i-^    ötr^"^'    '"^    "^'    Jr;     "^^    '-^^J    ■*-:     '-*t    ""-^^    <«i-3   *J  «fol.  >.i:iv" 

_^V1    1-Ub   ^'Is    ■L'jj.^JI    ^UVl    J   cXiJI    CÜU^l   ^Ü    jl^3    Ij-U,    ^    i)^   ^1   jl^ 

®<Jc.  l»,.v=»  Lüij  "U-iäfc  Syl   A^'    jj 
^_i>i   ci.l-J'  ^►~=-«  jÜä.L-j  Ajlpti   (»SUJl  A^jLlitlij  '»JUIL-j  /..«.„.."j  Jj'aT  "Cw   ^:iwlj>-jj 

jLS  lil    ^:j»-   ^'i    ^^3     ^.^jjjl    oljl_^'i3   JjäIIj    /|>iI_^I_)   j-uJIj   ^>LJ1   J;^^^    ^^ 

^_jj;"  J  ^Lül  viÜJI  A.UJ  i^ÄJl^  jJiJl  .j-oi-lj  j^'^y^  (Jyj  ^^'  u^_/*:.  •^'^j^'  ^J 

1.  Oll  .ittendrait  correctcment  tj»^-'.  —  2.  Cette  forme  insolite  est  le  parlicipe  d'une 
l'J'  ooiijugaison.  —  3.  La  forme  correcle  est     -*»^.  —  -'i.  Lire  ^j^^LLJi.  ii>^L     ^'^1 


(lara  iiiterceda  en  sa  favcMir;  le  sultan  rentlit  la  liberte  ä  Latchin  sur  riiiter- 
vention  de  BaTdara;  il  lo  liü  livra  la  main  daiis  la  main'.  et  il  lui  dit  devant 
tout  le  monde  :  «  Voici  Latchin,  prends-le  pour  toi,  et  qu'il  demeure  ä  ton 
Service,  car  je  veiix  que  tu  en  fasses  ton  mamlouk;  fais  ainsi,  et  toi-meme,  'foLaiiv 
dccide  du  sort  de  cet  individn.  » 

L'explication  de  cette  cnigme  est  que  Ilosani  ad-Din  Latchin  posscdait  un 
grado  plus  elevc  que  Baidara,  et  qu'il  avait  ete  vice-roi  de  Syrie  sous  le 
regnr  d'al-ALilik  al-Mansour.  Cette  action  du  sultan  lui  inspira  un  Apre  desir 
de  vengeance,  et  tont  le  monde  partagea  ce  sentiment. 

Au  commencement  de  l'annee  603,  le  khalifc  al-IIakim  regnait  commc 
d'habitude,  et  le  sultan  d'Egypte  etait  al-Malik  al-Ashraf.  Le  premier  jour 
du  mois  de  Moharram,  Ic  sultan  fit  savoir  que  son  epouse,  qui  attendait  un 
enfant,  allait  etre  bientöt  mere,  et  que  le  terme  de  sa  delivrance  approchait. 

II  ordonna  que  Ton  appretät  Ics  armures,  les  equipements,  les  cuirasses, 
les  casques,  les  caparagons  d'argent,  ainsi  que  tout  le  raste  de  l'attirail  de 
l'armee,  parce  qu'il  avait  le  dessein,  quand  son  epouse  aurait  accouche,  de 
passer  les  troupes  en  revue,  de  donner  des  festins,  et  de  jouer  au  kabak, 
tout  comme  l'avait  fait  al-Malik  az-Zahir,  ä  l'occasion  du  mariage  de  son  fils 

1.  -^~'  IJJ  est  uae  expression  technique  de  jurisprudeacc  :  il  y  a  trois  sorles  de  formes 
de  vente  :  la  vente  au  complant  -ViJ'    «^  ou  J-j  '^   ;j-j  :  la  ventc  ä  credit    Ls.^'    s-j  ou 

^V*^''   si-j ;  la  vente  oü  Ton  paye  d'avaiice,  et  dans  laquello  on  ne  vient  en  possession 

qu'apres  un  certain  delai  ^_aLJ'    a.j  ou  J-J!    «^.  Les  sultans  consideraient  les  mam- 

louks  comme  des  animaux  sur  lesquels  ils  avaient  tous  droits  de  vente. 

PATO.    Oli.   —  T.    XIV.   —   F.   '.i.  37 


5«(i  MOUFAZZAL  IBN  ABIL-FAZAIL.  [402J 

5^^   VU    "t-— ;    \y-L:\j   LJifr    UL:jbl   ^Ä,    aIäJIj   «-l^Vl    j;>l9   -u*Jl    dUJI  üjÜj 
1^  «ül  ^"1  ^  (^"-*^   «Gcjlr  J  ^^J'^    J^^    J^  *(^--'^   c*^j  jlUi   bb'U-   LUs 

Lölliia        ri>Ji     "Uj^sj      ii-i-JJ      1**^      )-*-5      'S»--«     *'jf"3      '-^■^     (S*-"'^.      ^T"*;      '-*^      '^'      '*-^"*; 
ÜAjJLi     ^Ij    j»j-ifc     oi-aaS    jJ-üJi     k_.JJ    IjOj    XJ'    ®viiJi    'Uii    ^     __^     »1«3    >Li9    ^L-xJlj 

._^1  .Uji  l_^»^}g:..o   Ja   Uäa)!  ">l.  L.  tAäJI  ^  *^   Ojl."i3   >-i^"VI   ÄjaL^  -r^^^ 
[^\y:\  M  SMLJ   j>yJl3  iMp«Jl  jaJI  dllr  ^hJl  ^^^3  ..^  L^  jj^l  jl^l  V3 

♦fol.M  r.  ®iA3.3     -UJ     X»ä)13    :^i^jl    ^       ifr    dUi     ^j^     ^^^^'J     IfSLa«     UVy    jjaJo    *    1:^03 
1.  Lire  '^~i. 


al-Malik  as-Sa'id.  Les  emirs  et  la  cavaleric  mirciit  un  grand  empresscmcni  ä 
faire  ces  prcparatifs,  et  ils  y  depeiiserent  de  grandes  sommes  d'argent ;  quand 
vint  la  delivrance  de  la  sultane,  eile  mit  une  fille  au  monde. 

Son  Rxcellence  Roknienne '  a  dit  dans  sa  clironique :  Un  des  courtisaiis 
du  sultan,  en  qui  j'ai  tonte  confiance,  m'a  raconte  que  lorsqu'on  apprit  a 
al-Malik  al-Ashraf  qu'il  Ini  ctait  ne  une  fille,  son  visage  s'assombrit,  la  tris- 
tesse d'nne  colere  sourde  se  peignit  sur  ses  traits,  et  il  pronon^a  une  parole 
de  blaspheme  contre  le  createur  auguste  et  sublime  de  sa  fille.  Lc  banquet  nc 
fnt  marqne  que  par  tres  peu  d'entrain ;  le  sultan  distribua  seuloment  quelques 
vetements  d'honneur;  il  ne  fit  de  largesses  qu'ä  un  petit  nombre  d'emirs  et 
de  soldats,  et  il  defendit  de  la  faoon  la  plus  formelle  de  repandre  le  brnit  do 
cet  evenement. 

Ensuite,  les  emirs  monterent  ä  chcval  pour  jouer  au  kai)ak;  mais  des 
rafales  d'un  vent  violent  contrariaient  leurs  evolutions  et  brisaient  l'elan  de 
leurs  coursiers,  soulcvant  contre  cux  les  flots  d'une  poussiere  qui  remplissait 
les  fosses.  Les  emirs  ne  pnrent  terminer  leur  jeu,  et  ils  ne  surcnt  faire 
paraitre  la  gaite  qui  convenait;  la  poussiere  soulevee  par  ces  hommes  aux 
armures  damasquinees  et  aux  casques  dores  s'eleva  comme  un  nuage,  i't 
lul.  '.)'ir.  eteignit  leur  eclat;  (leurs  cuirasses  etincelantes)  l'urent  comme  des  lunes  alors 
qu'elles  declinent  vers  les  derniers  joiH-s  du  mois,  alors  qu'elles  vont  dispa- 
raitrc.  Les  emirs  cesserent  ce  jeu  sans y  avoir  pris  le  moindre  plaisir.  Louauges 
soient  rendues  ä  Dien! 

1.  HoUii  ad-l)in  IJai'bars;  lo  style  de  Nowairi  et  de  Baibars  se  reconnail  ii  la  premiere 
lecture;  celui  de  Nowairi  est  lerne  et  plat,  tandis  qiie  la  phrase  de  Baibars  est  ecrite  sur 
un  rythme  mtisical. 


[4031  IIISTOinP,  ORS  SUFTANS  MAMLOÜKS.  567 

j^ls  x^Ü    <3-yj  'irr*-''    (J'    jÜa-LJI    "^At    öJI  iJjb  y,    ^y>uS\    .tX  Jj  Jls 

^J^\    6\yi\    ^'ji   ^>l**i_Jl    oL^'3    iiuSVi   JuIääjj   ^LlsVl    j^äJ  i^jX^C-Vl 
Vj  VL.  >JL   A>.   ^   ^'L   JLa  j.   jlkUl  J\   ^J^i  ®ol»"^U=M)  jlkUI   l^l::^__ 

JLil   "ub   ^'ij   Ijx^    ^y:a=^lj  "UjL;  J  jl^   Lü«   jLLJUI   ^^...^  Xi-tU   ol^l  ^^It 
1.  I>irc  L'w.  —  2.  Man.  w^^:;^''.  —  3.  Man.  ij~s^^.  —  4.  Lire  .J^'b. 


L'histori(!ii  a  dit '  :  Le  troisieme  jour  du  mois  de  Moliarram  de-  cctte 
annee,  Ic  sultan  traversa  (le  fleuve)  dans  la  directiori  de  la  Bohaira,  et  se 
mit  en  route  pour  se  rendre  ä  la  chasse,  marchant  vers  la  contree  occi- 
dentale.  Quand  II  arriva  ä  Taroudja -,  qui  depend  administrativement  de 
la  Bnjiaira,  il  donna  aux  cmirs  la  permission  de  partir  dans  leiirs  fiefs,  et  de 
se  n-ndre  cliacuu  dans  son  pays^ 

Le  vizir  (Ibn  as-Sal'ous),  dont  il  a  ete  parle  precedemment,  s'etait  dejä 
rendu  dans  le  port'  d'Alexandrie  pour  preparer  les  approvisionnements, 
pour  y  trouver  les  etoffes,  et  tous  les  autres  objets  necessaires  (au  Service  de 
rarmec),  et  pour  y  perccvoir  les  sommes  d'argent  dont  le  sultan  avait  besoin 
pour  payer  la  solde  de  ses  troupes. 

Le  vizir  ccrivit  d'Alexandrie  au  sultan  pour  lui  faire  connailrc  qu'il  n'avait 
trouvc  dans  ce  port  ni  argent  ni  etofles,  sauf  des  choses  insignifiantes, 
qu'il  n'avait  pas  prises  en  consideration  par  suite  de  leur  peu  de  valeur,  cela 
parce  que  les  olTiciers  de  Bai'dara  avaient  accapare  toutes  les  marchandises 
et  les  objets  de  premiere  necessite,  et  que,  de  plus,  ils  avaient  fait  main 
basse  sur  tout  Ic  uumeraire.  Cela,  Joint  au  ressentiment  que  le  sultan  avait 
dejä  dans  l'esprit  contre  Baidara,  le  jeta  dans  une  violente  colere.  II  fit  venir 

1.  II  s'agil  ici  de  Nowai'ri  (man.  arabe  1570,  fol.  110  v'i,  qui  dit :  J-s-''  jjJi  .^'  't^^ 
*rf^'  O''--'-*^''  .'w^  ^J.i  jjsj  (J^^^  wJ'j'  3;  Moufazzal  recommence  ici,  sans  s'cn 
douter,  une  histoirc  qu'il  a  dejä  racontee,  voir  page  562.-2.  Taroudja,  dit  Yakout  {l,  8451, 
est  un  village  qui  releve  d'Alexandrie;  son  nom  se  trouve  egalement  sous  la  forme 
Touroundja  isr^y.  —  3.  Comme  on  l'a  dejä  vu,  page  560,  al-Ashraf  aimait  ä  se  debar- 
rasser  des  gens  qui  l'entouraient  et  ä  voyager  seul.  —  4.  Litt.  «  dans  la  ville  frontiere 
d'Alexandrie  » ;  Alcxandrie  etant,  en  efTet,  situee  sur  le  front  de  nier  de  l'Kgypte. 


568  MOUFAZZAL  IBN  ABIL-FAZAIL.  [404] 

iJu.    ^3    J.,„.aU    jlkLJl    >_^j    /»j-Jl    dJJj    Ac.    (jj    4j_y(    j^^jc^-j    A'-*-^^    <iJliJlj    '»Jy»-    AiÄJl 
*.)     Zj^^     UJ     ijjJI     ^^f-'i     C^V     LiJ    Ä.ujyi)l     lj-*-j     ■..'.•.•.c.li     viJLlL^I     jLLo     -^    •(Us 

\^V    (Va)1    *Lj>-    <l^>l^^   Äi.[^\    dil'    ,3    ^jj    <tL»Ä]l      'VjL*    '<-*f>-3   ®c->L5j 

1.  II  faudrait  grammaticalement  i^Us-'  »J-s;  ^"^^,  et  non  ^^t»,  d'ailleurs,  etant  unc 
forme  de  pluriel.  —  2.  II  faudrait  grammaticalement  ^,yi^  i  '"''■ 


Raidara,  il  lui  adressa  les  reproches  les  plus  sanglants,  il  linsnlta  de  la 
pirc  manierc  par  z  et  par  k\  et  il  le  traita  de  la  fagon  la  plus  outraireantc. 
Puis,  lorsque  l'emir  sortit  de  sa  presence,  il  lui  envoya  sur-le-champ  mille 
dinars,  pour  apaiser  ainsi  sa  fureur  et  pour  calmer  sa  colere;  mais  ce 
cadeau  ne  put  reparer  les  efTets  de  la  violcnce  exagcree  ä  laquelle  le  sultau 
s'etait  laisse  entrainer. 

Recit  de  Tassassinat  du  sultan  al-Malik  al-Ashraf.  Baidara  avait  arrete, 
en  complet  accord  avec  les  emirs  qui  se  trouvaient  autour  de  lui,  et  avec 
ceux  qui  ecoutaient  ses  avis  (d'attenter  aux  jours  du  sultan).  Le  lendemain 
du  jour  oü  se  passa  cette  algarade,  le  sultan  monta  ä  cheval  pour  se  rendrc 
a  la  chasse,  accompagne  d'un  petit  uombre  de  mamlouks  d'uu  rang  infericur. 
Baidara  saisit  cette  occasion  des  qu'il  la  vit  poindrc,  et  il  repondit  a  l'appel 
de  la  fortune%  quand  eile  eleva  la  voix  vers  lui. 

11  reunit  ses  complices,  et  monta  sur  l'heure  ä  cheval,  accompagne  de 

foi.'.i4v".  Hosam  ad-Din  Latchin  al-Mansouri,  dont  il  a  6te  question  plus  haut,  de  Shams 

ad-Din  Kara   Sonkor  al-Mansouri,  qui   avait  ete  vice-roi  ii  AIep,  et  quo   le 

sultan  avait  destitue,  de  Saif  ad-Diii  Bahadour  al-.VIansouri,   qui  etait   Bas- 

nauba  des  djamadars'',  d'Altanboukha,  le  Bas-nanba,  de  Noghia,  et  il'un  iiom- 

1.  C'est-ä-diro  qu'il  lui  dit  qu'il  tilait  digne  d'aller  se  nourrir  dans  Tenfer  des  fruits 
de  l'arbre  zakkoum  ^^\,  dont  on  ne  prononce  pas  volontiers  Ic  iiom.  —  2.  Rn  realitc. 
i~s  j  et  iy^  sont  synonymes;  et-  passage  est  ecnt  en  style  cadence.  —  .3.  Le  Ras-nauba 
etait,  comme  l'indique  sullisamment  le  sens  de  ce  titre,  le  chef  d'un  corps  de  troupes. 
Saif  ad-Din  Bahadour  commandait  le  corps  des  djamadars,  gens  de  la  garde-ndic 
imperiale.  Quand  on  Irouve  Ras-nauba  (üuployc  toul  seul,  aprös  un  nom  d'emir,  c'est 
que  le  nom  de  la  nauba,  du  corps  qu'il  avait  sous  ses  ordros,  est  sous-entendu,  car 
les  rögles  de  la  grammaire  exigeraient  alors  Ras  an-iiaulia. 


[405]  IIISTOIIIK  DF,S  SUFTANS  MAMI.OUKS.  569 

.:>iJ   «C^    IjJL^    ijjlj   o-Lfr    >l-_j_^l^   -'W-?*   ^^   L*^»Lü   ^U^   Oj  (»^   S-^fi 
i^   j^V   j,jJI   ^L^  bMcj  jÜ!   ^ÜJ  bA,_  J   z:,^  k^y   btliA:J    üiv  ^j^«.,)  -Cil 

1.  La  prcmiere  main  du  manuscrit  avait  ecrit  *if^f,  forme  qui  a  ete  corrigee,  ä  la 
revisioii    en   ^-i^'j.  —  2.  Lire  ',-j  J,  avec  la  confusion  habituelle  de  ^_>  et  ^,. 


bre  coiisiderable  d'autres  personnes  qu'il  serait  impossible  de  toutes  enumerer. 

Les  conjures  se  mirent  en  route,  corume  s'ils  voulaient  aller  chasser  la 
gazelle  dans  la  carnpagne;  en  fait,  ils  u'avaieut  d'autre  Intention  que  de 
chasser  le  sultan,  d'autre  dessein  que  de  le  faire  tomber  dans  leur  piege. 
Puls,  ils  s'en  retournerent  ä  leurs  tentes  ' ,  attaoherent  leurs  carquois,  nionterent 
sur  leurs  coursiers  rapides,  et  marcherent  contre  le  sultan. 

A  cette  öpoque,  l'eau  -  etait  restee  en  partie  sur  le  pays;  les  emirs 
trouverent  entre  eux  et  le  sultan  un  gue  qu'ils  traverserent,  et  qui  les  condnisit 
ä  Tendroit  uü  se  tenait  le  sultan.  Ils  se  jeterent  sur  lui  conime  des  lions. 
Baidara  lui  porta  le  premier  un  coup  de  sabre  qui  lui  coupa  Toreille,  et 
qui  lui  fendit  une  partie  de  la  joue;  al-Malik  al-Ashraf  avait  pare  le  coup  en 
le  recevant  sur  une  courroie  de  cuir,  qu'il  portait,  entouree  autour  de  la 
main,  pour  attaclier  le  plateau  sur  lequel  se  tient  le  faucon\  Hosam  ad-Diu 
Latchin  le  frappa  d'un  second  coup  de  sabre  qui  lui  trancha  la  peau. 

Cecoup,  qui  entama  l'epaule  du  sultan,  enllamma  son  ardeur,  et  lui  fit  tirer 
le  sabre  du  fourreau,  mais  ses  destins  etaient  accomplis  \  et  Alinak  '"  al-Man- 

1.  Makrizi  dit  plus  explicitement  quo  Baidara.  le  11  Moharram,  s'etait  rendu  vers 
le  dahliz  du  sultan,  pour  essayur  de  le  surprendre :  mius  ce  prince  n'elait  pas  sorli 
de  sun  pavillon,  et  les  conjures,  degus  dans  leurs  projets,  retournerent  a  leurs  tentes. 
Dans  le  recLt  de  Moufazzal,  copie  dans  Nowairi,  qui  lui-meme  reproduit  le  rythme  de 
la  prose  de  Rokn  ad-Din  Baibars,  Baidara  et  ses  affides  partent  un  malin  avec  des  armes 
de  cliasse,  pour  n'eveiller  aucun  soup<;on,  puis  ils  reviennent  subrepticement  prendre 
leurs  armes  de  guerre,  pour  aller  assassiner  al-Malik  al-Ashraf.  —  2.  De  l'inondation  du 
Nil.  —  3.  Le  faucon  dont  on  se  servait  pour  chasser.  Cette  sorte  de  gantelet  portait 
le  nom  persan  de  dastkhiz.  —  4.  Litt.  «  ses  relations  (avec  le  monde)  furent  rompues  », 
ce  qui  veut  simplement  dire  que  sa  derniere  heure  etait  arrivee.  —  .5.  Ce  nom  se 
trouve  dans  la  graphie  persane  sous  la  forme  (^-v'- 


■wO  MOUFAZZAL  IBN  ABIL-FAZAIL.  [406] 

i>y|    J    JöL,    is^^i     ll^    ^^j     ^&     JaiLi    Ai,_j     <s^    J     j^jj^äLJ!     '  JUI    «cjjj 

Jj5vJ     ^lijJl     vjiUl,      ^_5X-_rj     «^-jLJ     A_iiLJl      jljlj     IjA^      ij>t<5     IjiltJ      <~y\     iÄA       -y^ 

0^    Cy    J^    -C^'     ^i^    "^l^^    V    J*     '^y    'Ir'"^*    ö"    "^    i^J    b-S;    jl 
1.  Man.  jjUI.  —  2.  Lire  ^ß.. 


souri  lui  porta  eii  pleine  poitrine  un  coup  de  sabre.  AI-Ashraf  tomba  de  son 
cheval,  mort.  Les  conjures  rabandouiierent,  gisant  dans  le  desert,  etendu 
sur  la  terre,  perdant,  par  les  blessures  que  lui  avaient  t'aites  les  coups  de  sabre, 
un  sang  noirätre. 

Cet  evenement  eut  lieu  devant  Taroudja,  le  treiziemc  jour  du  mois  de 
Moharram  de  cette  annee;  les  conspirateurs  prirent  le  chemin  du  retour, 
accompaguant  Baidara,  qui  voulait  la  souverainete  pour.son  compte,  et  qui 
prit  le  titre  d'al-Malik  al-Rahir,  mais  les  destins  arretes  par  Allali  triom- 
ph^rent  de  sa  volonte,  et  les  vanites  de  ce  monde  degurent  ses  osperances  '. 

Recit  de  ce   qui   arriva  ä  Baidara,  et    comment  il   tut  assassine  ä  Tar- 

rana'.  Apres  ces  evenements,  Baidara  et  les  einirs  qui  marchaient  avec  lui  se 

♦  loivir.  r.  Jirigerent  du  cöte  de  Tarrana.   La  nouvelle  en  arriva  aux  mamlouks  sulta- 

niens'  et  aux  eniirs  qui  se  trouvaient  dans  le  dahliz";  ils  sauterent  tous  cn 

1.  Nowairi  (man.  arabe  1579,  folio  118  r°),  dit  que  les  conjures  rentrerent  dans  leur 
campement  j^Usyl,  et  qu'ils  proclamerent  Bai'dara  sultan,  avec  le  titre  d'al-Malik  al- 
Kahir,  ou  d'al-Malik  al-Awhad:  ^j^^  woulhak  est  la  transcription  du  turk  otagh  iU»jl, 
c.Ujl,  qui  se  trouve  egalement  sous  la  forme  affaiblie  otao  ^IJ^K  laquelle  conduil  ä 
l'osmanli  oda  !j)jI,  sijl.  —  2.  Yakout  ne  doiine  aucun  renseignemcnt  sur  cette  localite. 
—  3.  Les  mamlouks  sultaniens  faisaient  le  service  du  sultan,  mais  ils  n'etaient  pas 
specialement  attaches  ä  la  personne  du  sultan  regnant,  et,  ä  sa  mort,  ils  gardaient 
leurs  ollices  aupres  du  prince  qui  lui  succedait;  en  cela,  ils  dilKraient  essentiellenient 
des  mamlouks  particuli(!rs  du  sullan,  qui  etaient  les  anciens  camarades  de  pclolon 
khoshdash  du  souverain,  ou  des  soldats  avec  lesquels  il  s'etait  intimement  lie  dans  sa 
jeunesse.  Les  mamlouks  particuliers  changeaicnt  avec  chaque  sultan,  et  suivaient  son 
sort  en  cas  de  revolulion,  ii  moins  qu'ils  ne  tournassent  casaque;  on  les  nommait  o-v-j.' 
.liiLJI,  par  Opposition  aux  mamlouks  cliarges  du  Service  imperial,  lesquels  sont  appeles 
LilLLJ!  oXJUJ!,  terme  qui,  dans  la  mentalitö  occidentale,  se  traduirail  plus  exacte- 
ment  par  «  les  mamlouks  de  la  couronne  ».  —  4.  Dahliz  est  un  tei-inc;  technique  dans 
l'histoire  de  l'Fgypte  de  cette  epoque.  11  designe  le  pavillon  imperial,  enlourc;  des  lentes 
de  sa  suite;  en  ce  sens,  il  vaudrait  mieux  le  traduiro  par  «  k'  campement  »,  que  par 
u  teilte   ":  c'etait  ce  que  les  Mongols  iiüiiimaifnl  unlou. 


[4071  HISTOIRR  DKS  SULTANS  MAMI.OUKS.  571 

Jij     ^A,ll    U^    ^Vl     'L:>^'    \^^     \y^j    'Ir.Vlj    *    ÖJlUJl    cULJl    ^    jJaAJL  Mol.  !.5 , 

^_a)I      ^L^     ^Wi     ^<_iUJl     J;.aJ1     ^^     ^Vlj     ^Mxll      Oy<;      J.„^l     JA;     ^Vl^ 

1^1^  j^JJl  cUUJIj  ^  jUiVlj  b-^  Jl  3lr*^Vl  ^Ijlj  pv^  '  ljU:>^"  v^li  ®^iy^ 
j5C   Jj   ^jlj  ^1    jaL;   ilfr   J    IjjLaJ   j^JJl   ..^1    lÄA    j_^l   |jji=>=;^   ^;:.f^ 

1.  Man.  'jLsT*:  lire  .1%^,  au  cas  sujet,  ce  nom  propre  etant  inis  par  Moufazzal  au 
regime  dii-ecl  indeterminü.  ce  (jui  est  une  faule  grossiere. 


seile,  accompaj^nant  lemir  Saif  ad-Din  Bouralghi',  IV-mir  Badr  ad-Din  Bek- 
tout  al-'Alayi,  Teinir  Rokn  ad-Din  (Baibars),  le  tcliashaiguir ",  et  l'emir 
Hosam  ad-Din  (Latchin),  l'ostad  ad-dar\  auxquels  vint  se  joindre  l'emir 
Zain  ad-Din  Guetuboukha '.  lls  se  mircnt  en  route,  formant  une  troupe ' 
nombreuse. 

Avant  sa  mort,  le  sultan  aA'ait  fait  partir  une  troupe  de  mandouks  pour 
qu'ils  s'en  retournassent  ä  la  Citadelle  (de  la  Montagne),  la  bieu  gardt'-e; 
leur  nombrc  s'elevait  ä  euviron  trois  cents  cavaliers,  commandes  par  Koutclikar 
as-Saki,  emir-madjlis ".  Alors  qu'ils  etaient  en  cliemin,  et  pas  cncore  bien 
loin,  ils  apprirent  la  catastroplie  (qui  avait  coüte  la  vie  ä  al-Ashraf). 

.Koutchkar  lächa  immediatement  les  mamlouks;  il  prit  la  decision  de  se 
rendre  aupres  de  Baidara,  et  de  se  rallier  ä  sa  cause.  Les  mamlouks  qu'il 
commandait  partirent  se  joindre  ä  cette  troupe  dont  il  vient  d'etre  question', 
qui  compta  ainsi  environ  mille  cavaliers,  tandis  que  Baidara  n'etait  entourö 
que  des  quelques  personnes  qui  avaient  muut/'  ä  cheval  avec  lui  pour  aller 
assassiner  le  sultan. 

1.  Ce  nom  se  Irouve  dans  la  graphie  persans  sous  la  forme  ^_^^jy.  et  ^^^  J^^  — 
2.  Celui  qui  goiitait  les  plats,  avanl  que  le  sultan  ny  touchät.  —  3.  Grand-raaitre  du 
palais.  Ces  ofliciers  etaient  de  garde  dans  le  pavillon  (Novvairi,  ibid.).  —  4.  Gel  emir 
se  Irouvait  ä  la  chasse;  mais  il  vint  rejoindre  les  autres,  des  qu'il  apprit  l'assassinat 
d'al-Maliiv  al-Asiiraf  (Nowairi,  fol.  118  Vj.  —  5.  ^sLL,  dans  la  langue  des  historiens 
de  l'Egypte,  signifie  un  escadron  de  cavalerie.  —  G.  En  turk  oriental  J^ß  signifie 
«  bouc  >>;  l'epithete  d  as-Saki  indique  que  cet  officier  etait  echanson;  remir-madjlis 
avait  sous  sa  juridiction  les  medeeins  et  les  chirurgiens  du  palais.  —  7.  Celle  qui  com- 
prenait  Saif  ad-Din  Bouralghi,  liadr  ad-Din  Bektout  al-'Mayyi,  et  les  autres  ömirs  qui 
etaient  demeures  lideles  ä  al-Ashraf. 


.w2  MOUFAZZAL  IBN  ABIL-FAZAIL.  [408i 

^LJI  J  ^'L-   Jj;,  jjj  JJJl  >l3l    J  :^JJa)I    a,   iL-  ''J^\  Uj-   Uli,  .^Wl   J,^ 
®Us«;    p^    A.ä£s    ''jjjj^iJl    Ä&Lä)1    "^(.VjU    -Li     ^_$jJl    v-^lDl    ^    ^    diJi    'U-'l 

i3*-!.    (TJ    'L'^^  '     ^V     '*^"     j'-^    (V     'j-^      ^J^    JlA  ä  V  «     jUJaJI     ^-Ua^fflj     JUääJi     ^e...)lj 

^j^l  c5.y^^'  ^:r^  i^AiA;!  J>.y\^  'Mj-=Ü^  d^  dL.J  Laa>I  jl^  VI  -O^ 

fol.  WS  v°.  r^*^    Jjl    jlS    A.'iV     A-iLff      \j     JIAä:»-     ji-l     ^^-j^    ^.^l-S  tJ-*J    ®M^3     iJ^LLs     ^^ii»_Jl 

1.  Lire  .^C^jl.  —  2.  Lire  J-^I  Äxli  Jl  ULL.  —  3.  On  attendrait  J^'-Ol  ij  5y,  ou 
JJjJI  ^jj.  —  4.  Lire  »i^;  cf.  page  568.  —  5.  Cette  phrase  est  absolument  incorrecle; 
il  faul  fijp.O'  isU'-s^'  sjj,  ou  .^,_yrJ^J'  «~iL>  iiU=^,  mais  certainement  pas  la  phrase 
de  Moul'azzaL  —  (J.  Lire  l»^iLL. 


Tandis  que  Baidara  etait  sur  le  cliomin  d'al-Hadjir  ',  se  dirigeant  vers  la 
Citadelle  de  la  Montagne,  sou  guide  Tegara  dans  les  dernieres  heures  de  la 
iiuit",  et  son  erreiu'  dura  jusqu'ä  Taube.  Quand  le  jour  se  leva,  Baidara  et 
ses  compagnons  virent  qu'ils  se  trouvaient  devant  Tarrana,  tout  pres  de 
l'endroit  oü  al-Malik  al-Ashraf  avait  ete  assassine.  Au  meme  moinent,  ils 
apercjurent  le  corps  de  ces  cavaliers  dont  il  vient  d'rtre  parle,  et  les  deux 
partis  chargerent  Tun  sur  Tautre. 

Les  deux  troupes  se  iieurtereul;  les  emirs  qui  se  trouvaient  avec  Baidara 
prirent  la  fuite,  et  il  ne  resta  aupres  de  lui  que  deux  personnes  :  Aibek, 
mamlouk  de  Toghosou,  et  Aidoghdi  Shoukair  az-Zaiiiri,  i|ui  etait  counu 
*i'oi.  ;i5v«.  sous  le  uom  d'al-Mas'oudi.  Baidara  et  ses  deux  fideles  furent  tues  '. 

On  a  dit  que  ce  fut  Mousa,  frere  de  Ilamdan  ihn  S()logIiia\  qui  tua  Bai- 

1.  Yakout  ne  parle  pas  de  cette  localite,  qui  porte  le  mi'me  nom  qu'une  autre, 
laquelle  est  celebre  dans  Tliistoire  des  Arabes.  —  2.  Ou,  il  ful  Ironipe  par  des  indiccs 
qu'il  interpreta  d'une  fagon  erronee.  —  3.  D'apres  Nowai'ri  (man.  arabe  157!),  l'ol.  119 
v),  les  emirs  (jui  tuerent  Baidara  furent  Zain  ad-Din  Guelubouklia,  l'oslad  ad-dar 
llosam  ad-Din  Latchin,  le  tchashniguir  Rokn  ad-Din  Baibars,  Saif  ad-Din  Boularghi 
-c  Jj ;  parmi  les  emirs  khassakis  qui  les  assisterent,  il  cite  Saif  ad-Din  Toghatchi 
.<sr^,  Saif  ad-Din  ToklitaV  ^'JaüL,  Saif  ad-Din  Kotbia  ^y^.  Le  nom  de  Boularghi  est 
celui  que  Ion  trouve  dans  l'onomastique  mongole  sous  la  forme  Bouralghi,  dont  il 
provient,  par  le  retournement  du  mol  autour  de  1>;  Toklitai,  Variante  de  'J'okhta,  est 
rabreviation  du  nom  mongol  Tokhtogha.  —  4.  Transcri|(tiiiTi  du  niongol  suloi;ha'i  «  qui 
est  du  cöte  gauche  »,  d'oü  «  faux,  malhoniK'te  ». 


[^,09'  IIISIOIKK  HKS  SIU.TAXS  MAMF.OIKS.  .",73 

J  j^ij  jUI  dU.  ^1_^  ^.a;-  j  ji^  ^1  ^l4>'  V'^  ö;  -^*^'  ^-^J  -^^ 
^^  ^Ij  -'"LljJ  ^ji  S'^  j  ^.  ^  y^i  ^>'  J^  ü^-iVl  ^  >:-^j  5^^ 
_^V1   LJIj  ijj  -^jlj  1^^'   ^'   ^'^   jL<i  _rr^>L  jk:  >Ü^ll  J:Li  U  ^Uül 

1  L'auteur  a  enleiidu  jJ  1>,U.  J-Is  U=-'>.>  "^ä-'  i*^  ^'^:  ü  vaudrail  mieux  dire  i3^ 
i.'  ^.-^j  i-ic  ^  .^-  J^"^'  .i"^.  —  2.  II  iaudi-ait  Ij^U  J  ^'i''  ^r",  et  mieux  !.^.yo  ^.'. 
—  3.  Man.  '>:^;  lire  ^.s^",  sans  Yalif.  —  4.  Man.  \y^  ;  lire  _j:üie.  —  5.  Mieux 
vaudrait  li'-^  ou  UjU. 


dara,  parce  cju'il  fut  le  preinier  qui  fondit  sur  lui,  et  qui  lui  porta  le  pre- 
niier  coup.  La  verite,  c'est  que  les  coups  de  sabre  tombt'rent  sur  Baidara  de 
tous  les  Cüt6s,  et  que  Ton  ne  sut  point  qui  lui  purta  celui  qui  mit  fin  ä  sa  via. 
,le  dis'  :  Cet  Almiad"  ihn  Sologhia  etait  turkomaii  de  race,  et  il  vivait  au 
Service  de  Gueii<lialou,  rui  des  Tatars;  il  elait  venu  comme  ambassadeur  en 
Kgypte,  suus  le  regne  d'al-Malik  al-Mansour  (Kalaoun). 

Quand  Gueikhatou  eut  ete  assassine,  al-Malik  al-.VIansour  Tadniit  au 
noiuhre  de  ses  intimes,  et  lui  donna  une  charge  d'emir.  Al-Malik  al-Ashraf 
le  laissa  en  la  possession  de  ce  commandement.  G'etait  un  liomme  remuant; 
il  provoqua  des  troubles  dans  les  Etats  de  tous  les  monarques  qu'il  servit; 
il  passa  sa  vie  ä  intriguer  entre  les  partis,  et  ä  les  pousser  ä  Tinsurrection. 

Si  Baidara  avait  ete  favorise  par  le  destin,  lürsqu'il  entreprit  sa  marche 
de  nuit  (pour  se  rendre  au  Caire),  il  se  serait  häte  d'arriver  ä  la  Forteresse% 
comme  le  lil  (al-Malik)  az-Zahir  (Baibars),  lorsqu'il  eüt  assassine  al-iMalik 
al-MouzaiVar  Koutouz,  ä  al-Kosair;  mais  ce  prince  s'entendait  autrement 
que  Baidara  ä  conduire  ses  allaires,  et  il  jouissait  d'un  esprit  plus  pondere. 
La  puissance  n'appartient  qu'ä  Allah,  et  la  souverainetii  est  dans  sa  main. 

La  töte  de  Baidara  fut  ensuite  portee  au  Caire,  la  bien  gardee,  et  on  la 

1.  Formule  employee  par  les  historiens  arabes  quand  ils  cessenl  de  copier  leurs 
sources,  et  quand  ils  commencent  ä  parier  pour  leur  propre  compte  d'apres  des  rensei- 
gnements  personnels.  —  2.  L'un  des  deux  noms,  Hamdan  ou  Ahmad,  est  une  erreur. 
—  3.  De  fa^ou  ä  s'emparer  du  pouvoir,  au  lieu  de  s'egarer,  ce  qui  montrait  que  la 
fortune  ne  marchait  pas  avec  lui;  comme  on  la  vu  plus  liaut,  la  prise  de  possession  de 
la  Forteresse  de  la  Montag-ne  elait  le  signe  tangible  de  riiivesliturc  du  pouvoir  souverain. 


574  MOUFAZZAf.  IBN  ABIL-FAZAIL.  [410] 

^_^1    v_i-^     ^rr*^'     '-'_>-'     J—^"     ^J    iJ'J^^     *-^    jj-^.     "^-^^Li-Jl     ,_$A.L     ^j     ^U. 

^bJl  JL:  L^  ^i  J  ^Vlj  i_^l  ^L  j^^; 
>::•  V.  i-rj  (»y^Li-3  j^^*'  «^'3  J^rVT*  !>'J-^-''  i*^^  *^"  ^_^'^  C^."*^'  'Lr*"^'^  ^l)  '-^L' 


promena  tout  aulour  de  la  ville,  planteo  sur  le  fer  d'une  lance  que  teuaient 
les  boueux',  ä  qui  les  gens  domiaient  des  sous  pour  leiir  avoir  procure  co 
spectacle.  Quand  Baidara  eut  ete  tue,  lemir  Saif  ad-Din  Üektemour,  le  silali- 
dar,  descendit  de  la  Forteresse,  et  devora  un  morceau  de  son  foie;  on  sus- 
pendife  sa  tete  ä  la  porte  de  la  Forteresse,  oü  eile  resta  durant  plusieurs 
raois,  ä  cötö  de  celle  de  Bahadour,  le  Ras  an-nauba.  L'evenement  justilia  la 
parole  du  poete  :  «  Quand  riioiume  n'est  pas  favorise  de  l'aide  d  Allali.  ses 
ellbrts  sunt  justement  cc  qui  precipite  sa  perte.  » 

L'historien  a  dit  :  Les  emirs  qui  luarcliaieut  avec  Baidara  se  debanderent 
et  prirent  la  fuite;  leurs  bagages  et  lours  teutes  liirout  pilles;  leurs  manilouks 
et  les  personnes  de  leur  entourage  se  disperserent.  L'emir  Zai'u  ad-Diu  Gue- 
tuboukha,  les  emirs  et  les  mamlouks  sultanieus"  qui  se  trouvaient  avec  lui, 
se  mirent  eii  route  pour  s'en  retourner  ä  la  Forteresse  (de  la  Montagne),  la 
•  bien  gardee,  oü  commandait  alors  l'emir  "Alam  ad-Din  Sindjar  ash-Sliodja'i ', 
en  la  qualite  de  lieutenant  du  sultan. 

Quand  ces  ofliciers  parvinrent  ä  la  rive  d'al-Djiza',  et  quand  'Alam  ad-l)in 


ful.yc  r 


1.  Litt.  :  «  les  gens  qui  portent  des  torches  «.  Ces  individus  avaicnt  commence  par 
former  une  cocporation  dont  les  membres,  la  nuit  venue,  accompagnaienl  justju'u  leur 
domicile  les  passants  attardes,  ä  la  lumiere  de  leurs  torches;  ils  finireiit  par  se  charger 
de  tous  les  metiers  malpropres  d'une  ville,  nettoyage  des  rues,  vidangc,  (;tc.;  ils  dcvin- 
rent  meme  des  executeurs  des  haules  ueuvres,  ce  iiui  est  le  sons  courant  de  ce  mol.  — 
2.  Voir  page  570,  note.  —  3.  Qui  etait  Nalb  as-saltana  dans  la  Citadelle,  dit  Xowairi 
(man.  arabe  1579,  fol.  119  v").  —  4.  La  ville  acluelle  de  Gizeh.  le  dj  se  prononcant  »•  en 
Kgypte.  Djiza  est  situee  sur  la  rive  occidentalc  du  Nil,  sur  la  rive  gauche,  du  cöte  par 
lequel  devaient  arriver  les  emirs,  qui  venaienl  de  poursuivre  dans  l'Ouest  les  emirs  qui 
avaient  assassine  al-Ashraf  dans  la  region  d'Alexandrie,  tandis  que  le  Caire  est  bäti  sur 
la  rive  droilc  du  lleuve. 


^in  II 


IISTOIRK  DKS  SULTANS  MAMLOUKS.  57r, 

j^\  J  iUjj  ^1   (.0^  lü-i-  ^^Vl  a.Ul  jlLJUI  ^1  ^Ul  .OUl  jlkLJJ 


\:i--v!i  ij» 


CUij    J^     «_"    ^^i    J-    «Jj    i-UJI    ^^    ^^    K^j^    jl^    ^Ul    jjj>15    J_^-alJI 

1.   Le  manuscrit  omet  »i^    a;',,  qui  est  restitue  d'apres  Nowa'iri  (man.  arabe  1579, 
Ibl.  120  r"),  (Jans  le  texte  du(|uel  il  faudi-ait  dailletirs^^i^    «-jI^'- 


ash-Sliodja'i  apprit  leiirs  intentions,  il  ordonna  ([u'on  les  enipechät  Je  tra- 
verser le  fleuve,  pour  passer  sur  la  rive  oii  s'eleve  Misr,  la  ville  bien  gardee; 
il  lit  rassembler  les  bateaux,  les  bacs,  les  barques  ä  voiles,  sur  la  rive 
Orientale',  de  teile  sorte  (jue  les  emirs  ne  purent  franchir  le  Nil. 

Ils  engagerent  alors  des  puurparlers  avec  le  gouverneur  de  la  Forteresse 
de  l'a  Montagne,  et  ils  se  preterent  des  serments  mutuels-,  si  bieii  qir'Alam 
ad-Üin  leur  fournit  les  moyens  de  traverser  le  Nil.  Ils  iiionterent  alors  a  la 
Forteresse,  et  ils  tomberent  d'accord  sur  ce  point  que  la  souverainete  appar- 
tiendrait  au  sultan  an-Nasir,  fröre  du  sultau  al-Malik  al-Ashraf,  pour  res- 
pecter  l'ordre  de  la  successiou  dans  la  dynastie,  pour  honorer  daus  le  prince 
(|ui  survivait  la  memoire  du  souverain  defunt. 

Le  neuvieme  des  reis  des  Turks  est  le  sultan  al-Malik  an-Nasir  Nasir 
ad-Din  Mohammad,  fds  du  sultan  al-Malik  al-Mansour  Kalaoun  as-Salihi. 
II  s'assit  sur  le  tröne  de  la  souverainete.  alors  qu'il  ctait  äge  de  neuf  aus, 
et  cela,  le  lundi,  quatorziemc  jour  du  mois  de  Moliarram  de  FannGe  693. 

Quand  on  l'eüt  fait  assoir  sur  le  tröne  de  la  royaute  auguste,  les  emirs 
furent  de  l'avis  unanime  que  l'emir  Zain- ad-Din  Guetuboukha  al-Mansouri 

1.  C'est-ä-dire  qu'il  (it  ramener  de  la  rive  occidentale  k  la  rive  Orientale  tous  les 
hateaux  et  moyens  de  passage;  iNowairi  {ibid.)  dit,  ce  qui  est  beaucoup  plus  plausi- 
ble, que  le  gouverneur  prit  ces  mesures  des  qu'il  connüt  l'assassinat  de  son  maitre, 
alors  qu'il  ne  savait  pas  qui  l'emporterait,  de  Baidara,  ou  de  la  troupe  de  Zain  ad-Din 
Guetuboukha.  —  2.  Les  emirs,  de  ne  rien  faire  contre  l'autoritö  du  gouverneur;  le 
gouverneur,  de  ne  pas  intriguciP  contre  les  emirs;  les  deux  parlies,  de  laisser  se  faire 
nalurellement  la  devululion  du  trüiit!. 


57fi  MOUFAZ/AL  IBN  ABIL-FAZAIL.  [4121 

\yj^  ^IäJÜI   js^   j^-ül   JLt   ^rr«"^b  ^^^  ÄjkUl  ^'iJj  ij^-alJl  ^LJi  dllrl 

1.  Man.     J^l;  dans  Nowairi  (i'Äj^.,  fol.  120  v"i,      ./■L^'.  —2.  Lire   ►%*. 


serait  l'atabek  des  armeos  victorieuses,  et  qu'il  exercerait  les  fonctions  de 
vice-roi,  que  Temir  'Alam  ad-Din  Sindjar  ash-Shodja'i  serait  vizir,  et  regirait 
le  gouvernement  de  l'empire;  al-lladjdj  Saif  ad-Din  Bahadour  fut  confirme 
dans  la  cliarge  de  chambellan  '. 

On  se  mit  ä  la  poursuite  de  tous  les  emirs  qui  avaient  ete  les  complices 
de  Baidara ;  on  les  arreta  uu  par  un,  deux  par  deux ;  ils  ne  trouverent  de  refuge 
nulle  part,  aucun  asile  pour  los  abriter  :  c'etaient  Dourounadai  as-Saki '-, 
Noghia,  le  silahdar,  Altanboukha,  le  djamadar,  Aksonkor,  Alinak  al-Hosanii\ 
lol.yüv"  Mohammad  Khwadja,  Koutchkar,  emir  madjiis,  et  Ourous;  on  leur  coupa 
les  mains,  on  les  mit  en  croix,  et  on  les  promena,  attaches  sur  des  clia- 
meaux,  dans  les  rues  et  dans  les  marches,  pour  les  chätier  d'une  fagon  exem- 
plaire  de  leur  trahison  envers  leur  sultan,  et  de  Taudace  qu'ils  avaient  eue  de 
se  revolter  contre  son  autorite.  Le  poöte  a  dit  ii  leur  sujet  :  «  Allah  a  decide 
que  l'iniquite  cause  la  perte  de  celui  qui  s'y  livre,  et  que  les  vicissitudes  de 
la  fortune  accablent  riionmie  injuste.  » 

Quant  ä  Bahadour,  le  ras  al-nauba  et  ä  Djamal  ad-Din  Oughoush  al-Mausili, 

1.  Nowairi  (man.  arabe  1579,  Ibl.  12ü  v")  ajoute  que  Femir  liokii  ad-Din  Bai'bars 
al-Tchashniguir  fut  designe  pour  ötre  grand  maitre  du  palais  ,'^'  :^c~.\.  ol  l'emir 
Uokn  ad-Din  Baibars  al-Mansouri,  pour  remplir  la  charge  de  davadJar.  —  2.  Les  pre- 
miers  que  Lon  decouvrit,  dit  Nowairi  (ibid.),  furcnt  Saif  ad-Din  Bahadour.  le  Ras- 
nauba,  et  Djamal  ad-Din  Oughoush  ,_^1  al-Mausili,  le  chambellan.  —  3.  Al-llalabi, 
dit  ä  tort  Moufazzal;  cet  oilicier  est  nomme  plus  haut,  page  öü9,  Alinak  al-Mansouri,  ce 
qui  indi(|ue  (ju'il  etait  mamlouk  de  Kalaoun;  l'epithete  d"al-Hosami  indiqucrait,  au  con- 
traire,  ([u'ii  elail  mamlouk  de  llosam  ad-Din  Latchin  al-Mansouri,  mais  les  deux  deno- 
minations  reviennent  en  fait  au  nieme,  puisque  le  mamlouk  d'un  mamlouk  d'al-Mansour, 
est  fatalement,  quoique  iudirectemenl.  le  mamluuk  d'al-Mansoui'. 


[/il.-?!  IIISTOIRE  l)RS  SULTANS  MAMI.OUKS.  577 

>Uj    Ulli    J\    \^r=^\i     ._^UJ1    J^y^^    Jß^    J;-^^    ^^^3    ^>J'    o^b    J^^    L.lj 
^^    ^^Vlj    >^'l    J:-^V   J;.a!I    ^L^   ^Vl   Ulj  ÖJ^Jl   ^L;    Ljb^L^I 

..U    ^J   «Ia^J    >r^L''J    o^'j'3    J>^J    «^Ir'    ö*    irr^    '^'    ^^    (i^'j   V'    '^^ 

oj^  j.»jL*  j^'l  ^^äJJI  ^r^—  t>.-^'  c^  ^rr*'^'  ö^  ^^J*^i   >-^^  J>-;    v^>«^'   j 

1.  Lire  'j^^^,  au  [).issif.  —  2.  Man.    (j'-^"^.  —  3.  Nowairi  (man.  1570,  fol.    124   r°) 
-w.J^Ä.  —  4.  Man.  J*^;  Nowairi  (//lü/.    yiAj. 


Ic  chambellaii,  011  les  conduisit  a  la  CitadcUe  de  la  Montagac,  oi'i  on  les  mit 
a  mort;  leurs  cadavres  fureiil  brüles  a  la  porte  Bab  al-Barkiyya.  Les  emirs 
Hosam  ad-üin  Latcliin  as-Saghir  et  Shams  ad-Üin  Kara  Sonkor  al-Maii- 
.snuri  110  tombercnt  pas  au.v  maiiis  de  ceux  qui  les  poursuivaient;  Allah  ie 
tres-haut  les  garda  de  leurs  atteintes,  et  ils  resterent  Caches. 

Quand  Teinir  Alani  ad-Diu  Siudjar  ash-Shodja'i  prit  possession  du  vizi- 
rat,  il  flatta  les  gens  pour  les  attirer  dans  son  parti,  et  il  groupa  ainsi  un 
ccrtain  nombre  de  personnes  autour  de  lui;  il  rendit  des  ordounances  con- 
fcrant  des  donations  ä  certains  individus,  et  il  signa  des  actes  attribuanl 
ä  des  gens  uuc  quantite  considerable  d'argeut,  de  denrces,  de  terres,  des 
navires.  et  d'autres  choses. 

II  fit  emprisonner  Kiftchak,  Abd  Allah,  le  silahdar,  et  Ougiioush,  d'accord 
avec  son  parti,  mais  saus  prendre  aucun  conseil  des  emirs.  Dcux  personnes 
qui  etaient  <le  ses  familiers,  Tchaourashi ',  fils  de  Kangha^^  et  Kanghar, 
pere  du  prccedent,  se  presenterent  devant  l'emir  Zain  ad-Din  Guetuboukha, 
pondant  que  celui-ci  etait  ä  la  parade,  au  marciie  aux  chevaux;  ils  lui  appri- 
rent  que  Temir  Alam  ad-Din  Sindjar  ash-Shodja'i  s'etait  entendu  avec  les 
gens  qui  formaient  son  clau  pour  le  faire  arreter,  lui  et  plusicurs  emirs,  dans 
le  temps  oi'i  ils  seraient  ä  table. 

1.  Tchaourashi  est  la  tran>scriptioii  du  nom  mongol  Tchaghoiiratchi,  qui  a  ete  cx- 
plique  plus  haut;  la  transcription  du  tch  mongol  par  le  sä  arabe  est  reguliere.  — 
2.  Khanghar  est  le  mongol  k/iankg/iaghar  «  qui  a  la  taille  fine  >>,  avec  la  chute  reguliere 
des  deu.x  gutturales,  l:han{l{)glia[gha]r,  plutot  que  Uhonhkhoghor,  qui  en  mongol, 
signifie  «  enfonce,  qui  est  dans  un  creu.x:  de  terrain  »,  lequel  se  reduit  ä  la  forme 
khonkkiwr,  qui  signilie  «  creux,  caverne  ». 


57S  MOUFAZZAL  IBN  ABIL-FAZAIL.  [414] 

^j  jJi\   ^jJl  j  <JU  Jl    jl^3  ®  jl_^l   Alt  'T^Vl  ^j-  <tL^   J=^i  <^  Js. 
jl^j   (^jU'aJI  y^  ^jS\   |vUj  ^I^,   j^Jl  <J^  ^Vlj  ^:;:<^l:?Jl  oV:-r;    ö*--^^ 


1.   IJre    ■TJ^^.-'i!' 


Guetuboukha  avait  ä  ses  cötes,  dans  la  troupe  qui  lui  faisait  escorte,  l'emir 
Rokn  ad-Diii  Raibars,  le  tchashniguir,  römir  Saif  ad-üin  Bouralghi,  et  Alam 
ad-Din  Sindjar  al-Bondokdari;  la  personne  qui  denontja  les  menees  d'al- 
Bondokdari'  donna  a  Guetuboukha  des  prcuves  absolues  de  sa  culpabi- 
lite,  aussi  al-Bondokdari  fut-il  massacrc  sur  la  place  meme'.  Guetuboukha 
roi.y-r.  fitarreter  les  deux  emirs  Rokn  ad-Din,  le  tchashniguir,  et  Saif  ad-Din 
Bouralghi,  parce  qu'il  soupgonnait  leurs  intentions,  et  parce  qu'il  crai- 
gnait  qu'ils  n'eussent  trame  quelque  machination  contre  lui ;  il  les  cnvoya  ä 
Alexandrie'. 

1.  Moufazzal  comprend,  ou  semble  comprendre,  que  le  vizir  'Alam  ad-Din  Sindjar 
ash-Shodja'i  avait  des  accointancos  avec  l'emir  'Alam  ad-Din  Sindjar  al-Bondokdari, 
lequel  servait  dans  l'entourage  de  Guetuboukha,  et  qu  ash-Shodja 'i  coraptait  faire 
arreter  Guetuboukha  et  ses  partisans  par  Fentremise  d'al-Bondokdari.  Le  reeit  de 
Nowairi  ne  permet  point  cette  Interpretation  des  faits,  voir  note  2.  La  personne  qui 
denonce  al-Bondokdari  est,  oü  Tchaghouratchi,  ou  Kanghar.  —  2.  Nowairi  (man.  arabe 
1579,  fol.  123  V")  raconto  que  le  jeudi  23  Sal'ar,  les  emirs  se  trouvaienl  reunis  sur  les 
terre-pleins  formes  d'assises  de  pierre  ^„^l'— %  qui  etaient  en  dehors  de  la  porte  Bab 
al-Koulla,  attendant  la  sortie  de  Guetuboukha,  pour  lui  faire  escorte,  suivant  Thabi- 
tude.  LVmir  djandar  vint  alors  inviter  plusieurs  emirs,  Saif  ad-Din  Kiptchaiv,  Badr 
ad-Din  Abd  Allah,  le  silahdar,  Saif  ad-Din  Koubilai",  Rokn  ad-Din  'Omar,  frere  de 
Temour,  Saif  ad-Din  Gurtchi,  Saif  ad-Din  Tarkhatchi,  ä  se  rendre  aupres  du  sultan. 
Les  autres  emirs  se  rendirent  avec  Guetuboukha  ä  la  parade,  ä  l'tlippodrome  Noir, 
oii  ils  furent  rejoints  par  l'emir  Sa'if  ad-Din  Kangliar  et  Tchaouratchi,  lesquels  appri- 
rent  a  Guetuboukha  que  les  emirs,  qui  avaient  ete  soi-disant  mandes  aupres  du  sultan, 
avaient  ete  emprisonnes,  et  que  Sindjar  ash-Shodja'i  avait  la  ferme  intenlion  de  faire 
arreter  les  autres  quand  ils  se  mcttraient  ä  diner.  Rokn  ad-Din  Baibars  raconta  ä 
Nowairi,  durant  la  nuit  du  8  Shavval  707,  qu'ü  avait  regu  un  coup  de  massc  d'armes 
dans  cette  echaußburee,  et  il  lui  en  montra  la  cicatrice.  —  3.  .Moui'azzal  a  renverse 
Vordre  des  faits  :  Quand  les  deux  emirs  eurent  ete  arretes,  dit  Nowairi  [ibid.],  al- 
Bondolcdari  dit  a  ("luetuboukha  :  «  Oii  donc  est  Latchin?  fais-le  donc  venir!  —  Latchin 
n'est  pas  avec  moi.  lui  repondit  Guetuboukha.  —  Si,  repliqua  al-Bondokdari,  Latchin 
est  avec  toi.  »  i'^n  müme  temps.  il  lira  son  sabre  pour  en  frapper  C.ueluboukhn,  mais  il 
fut  Iransperce  d'un  coup  de  pointe  par  Bektoul  al-Azrak,  mamlowk  de  Cuetuhoukha,  et 
tomba  de  cheval.  On  le  massacra  sur  place.  Guetuboukha  et  ses  partisans  se  rendirent 
ä  la  porte  Bab  al-Mahrouk,  sortirent  du  Caire,  et  camperent  en  dehors  du   mur  den- 


['.15J  lllSTnillK  Dl.s  sri,T.\NS  MAMF.OUKS.  579 

-L-j^^mJ!  JybUJl   ybÜi    Jl    cJy^  U^  Jr'-*"'^   lif'-^  ^r*"^''   '^ -'*■->  är-*v*  _r^^~^^   3^^^^ 
iytliLlL     ^jÜI    '~^V1     /^    i^    Is-V^    Ol     cX:a;l_5    i^l    _yi.LLL     ^U!l    .s^"    J^Jj 

JUl  I^jLtj  jUi^l  ■^Ji  iSj>-'^  öülL  ^Ül  J  ^^^äJüI  (^.-*J'  (Jt  ^^Vl  ^U"lj 


Apres  cet  iiici<liMil,  l'arnu^f  sc  divisa  cii  ilciix  partis;  Fiunir  Zaiii  ad-l)iri 
Guctuboukha  sortit  sur-le-cliamp  du  Caire,  la  bicn  gardco,  et  vint  campor 
au-dessous  de  la  Citadelle,  cu  face  du  fosse'.  Un  nombrn  coiisiderablo 
des  cmirs  et  bcaucoup  des  soldats  de  l'armee  victoricusc,  qui  se  trouvainnl 
au  Caire,  vinreiit  se  joindre  a  lui,  quand  ils  apprirent  qu'il  agissait  dans 
riutention  bien  arretee  de  rester  fidele  au  serment  qu'il  avait  prononcc 
de  defendre  la  dynastie  de  soii  maitre. 

L'emir  'Alam  ad-Din  ash-Shodja'i  demeura  dans  la  Forteresse  avec  un 
autrc  parti;  Ics  dcux  troupcs  monterent  a  cheval;  elles  se  livrerent  des 
eombats,  au-dessous   de  la  Citadelle,  daus  Icsquels,  des  deux  cötes,  aucun 

cinti'.  Ces  faits  demandent  quelque  explication  :  loiit  le  mondc  connaissait,  au  (]aire, 
Ics  relations  intimes  qui  existaient  entre  Guetuboukiia  et  ilosam  ad-Din  I^atcliin  al- 
Mansouri,  lesquels  lilaient  lies  depuis  leur  enfance.  Personne  n'ignorait  que  Guclu- 
boukha  soutenait  dans  sa  retraite  l'emir  Latchin,  qui  avait  trempe  ses  mains  dans 
le  sang  dal-Malik  al-Ashraf,  et  qu'il  connaissait  le  Heu  oii  il  se  cachait.  Al-Bondokdari 
ne  put  mailrisor  une  colere  legitime  quand  il  vit  Guetuboukha  fairo  arretcr  deux  de 
ses  camarades,  Baibars  et  Bouralghi,  qui  etaient  toujours  demeures  fideles  ä  la  famille 
de  Kalaoun,  el  qui  avaient  pris  part  au  meurtre  de  Baidara,  lequel  avait  trame  l'as- 
sassinat  dal-Malik  al-Ashraf.  tandis  que  ce  meme  Guetuboukha  couvrait  de  sa  pro- 
tection f.atchin  al-Mansouri,  qui  avait  ose  porter  la  main  sur  al-Ashraf.  Guetuboukha 
n'avait  Jamals  cesse  de  donner  des  preuves  de  son  loyalisme  envers  al-Ashraf  e'  Moham- 
mad ihn  Kalaoun;  il  avait  ete  Fun  de  ceux  qui  s'etaient  mis  aux  trousses  de  Baidara,  et 
qui  lavaient  tue,  mais  les  ancienucs  relations  qu'il  entretenait  avec  Latchin  lui  firont 
fcrmer  les  yeux  sur  son  crime,  et  il  assura  son  existence  quand  Latchin  se  fut  enfui  du 
Caire.  Ces  faits  expliquent  comment  le  nom  de  Latchin  fut  jete  dans  cette  melee; 
puisqu'il  faisait  arrcter  les  genöraux  qui  avaient  venge  l'assassinat  d'al-.\shraf,  Guetu- 
boukha n'avait  plus  qu'ä  faire  sortir  l'assassin  de  sa  retraite,  et  ä  parader  a  ses  cötes.  En 
fait,  Guetuboukha  soutenait  les  assassins  d'al-Ashraf,  comme  il  le  montra  par  les  faveurs 
dont  il  accabia  Shams  ad-Din  Karasonkor,  lequel  avait  ete  le  complice  de  fjatchin. 

1.  11  s'agit  ici  de  la  depression  profonde  qui  existe  entre  la  Forteresse  de  la  Mon- 
tagne,  et  la  hauteur  qui  se  trouve  en  face  d'elle.  Cette  depression  a  ete  creusee  de 
main  d'homme :  eile  rendait  la  Citadelle  inexpugnable,  avant  l'invenlion  de  Fartillerie: 
mais  aujourd'liui  la  Citadelle  est  dominee  par  un  fort  construil  sur  Feminence  qui  lui 
fait  face. 


580  MOTIFAZZAL  IRN  ABIL-FAZAIL.  [416] 

iX:Lij  ^jäÜI  _jä;  <;  ^=-y3  il-Li^ls  ij'ß'^^i  jIjL»-^  <jJ,ii)l  ^_j  «ju«    \^  iU^    -y,  jl^j 


1.  Lire  '^j.;-«! 


hnmme  nc  trouva  la  mort;  mais  les  Forces  de  Temir  Za'in  ad-l)in  Guetu- 
boukha  ne  cessaieiit  de  s'accroitre,  taiidis  quc  Celles  d'ash-Shodjai  dimi- 
nuaient  sans  arret',  car  ses  partisans  tournaient  bride,  et  se  sauvaient  pour 
aller  rcjoindre  rarmec  de  Guetuboukha.  Les  belligerants  resterent  cn  cet 
etat  diirant  une  semaine'. 

Ash-Sliodja'i  s'apergut  alors  qii'il  etait  battu,  quil  lui  etait  impossible 
de  se  tirer  de  cette  Situation;  alors,  contraint  de  ceder  ä  la  necessite,  puis- 
que  ses  troupes  l'avaient  tralii,  il  sortit  de  sou  campement,  penetra  dans  la 
porte  fiab  as-Sitara,  qui  se  trouve  a  Tinterieur  de  la  porte  Bab  as-Sa'at', 
dans  la  Forteresse;  il  jeta  son  sabre  ä  terre,  se  depouilla  de  sa  cuirasse,  de 
sa  dague,  de  sa  cotte  de  mailles,  et  il  s'ecria  :  «  Puisque  je  suis  poursuivi,  je 
vais  moi-meme  me  rendre  en  prison  * !  » 

Parmi  les  officiers  qui  etaient  avec  lui  dans  la  Forteresse,  se  trouvaient 

1.  Shodja'i  avait  dans  son  clan  Saif  ad-Din  Bekleinour,  le  silalidar,  et  Saif 
ad-Din  Toghatchi  (Nowairi,  man.  arabe  1579,  l'oL  124  v").  —  2.  Nowairi  (ibid.),  dit 
en  efTel  que  le  siege  dura  sepl  jours.  —  3.  «  Derriere  la  porte  Bab  al-Sa'at  »,  d'apres 
iMakrizi  (KhiUit,  man.  arabe  1732,  fol.  17S  v") ;  on  entrait  dans  la  Citadelle  par  deux 
portes.    La   plus   grande  se  nommait  Bab  al-Madradj   ^  ,-vJ'   , ,1,   ou    l?al)   al-Darfil 

J^,wJt  v^l)  ,  anciennement  Bab  al-Sariya  Jo,'™l  w'^ ;  eile  etait  du  cöte  du  fosse  de 
la  Citadelle;  Darlil  est  le  nom  de  l'emir  Ilosam  ad-Din  Latchin  al-Aidemuri,  qui  fut 
davaddar  de  Bai'bars,  et  qui  mourut  en  662;  l'autre  porle  etait  la  Bab  al-Karafa;  ces 
deux  portes  etaient  separees  par  un  grand   espace;  il    y  avait  en    plus   la  porte  Bab 

al-Koulla   ili3'    ^—^L;,   et   la   porte   de  Cuivre       ^Ls-^l    ^ ,'j,   laquclle  etait   derriere   la 

porte  de  la  l'alissade  s.u^l    ^ ,L),   et  donnait  acces    aux   palais   du    sullan :    eile   ful 

restauree  par  Mohammad  ibn  Kalaouii  (fol.  185  r").  —  4.  II  y  avait,  dans  l'inti'riour 
de  la  Citadelle  (Makrizi,  Khitnt,  man.  arabe  1732,  fol.  185  v°),  un  aiTreux  cacbol.  on 
plulöt  un  cul  de  basse-fosse,  que  Kalaoun  avail  fail  pratiqner,  en  (iSl,  pour  y  empri- 
sonner  les  emirs.  Bektömour  as-Saki  le  fit  detruire  en  729,  et  il  transfera  ceux  qui  y 
etaient  detenus  dans  les  tours. 


fdl    '.I- V 


[417]  IIISIOIIJR  DRS.SUI.TANS  MAMr.OUKS.  581 

1.  Lire  s^,'.,  Oll  all  moins  äJL.,'.,  si  l'on  cntond  les  oflicicrs  du  parti  de  CufHu- 
bouklia.  —  2.  Lire  jj.  —  3.  I^ire    C,=^..  ' 


Sanighor  et  Alakoush  ' ;  ils  s'assurerent  toiis  Ics  diux  di;  sa  personiie,  se 
clirigörent  en  sa  compaguie  vers  la  prison,  et  ils  le  tuerent  en  route,  ä 
rintericur  de  la  portc  Bab  al-IIadid.  Ils  lui  couperent  la  töte,  et  ils  l'envoye- 
rcnt  ä  Icmir  Zaiii  ad-l)iu  Guetuboukha;  on  la  promcna  tout  autour  du  Caire 
et  de  iVlisr,  comme   cela  avait  etc  fait  pour  la  töte  de  Baidara. 

Le  Sultan  al-Malik  an-Nasir  et  tömir  Zain  ad-I)in  Guetuboukha  echan- 
gerent  alors  de  nombreux  parlementaircs,  jusqu'au  momcnt  oü  le  sultan 
consentit  ä  Guetuboukha  la  pemiission  de  montor  ä  la  Forteresse,  de  sy  »foi.'j-v 
installer  immediatcment  en  qualitö  de  gouverneur,  eomme  cela  convenait  ä 
scs  fonctions,  et  d'y  expedier  les  affaires,  ä  la  fagon  qu'il  lui  conviendrait. 
Guetuboukha  monta  ä  la  Citadelle,  il  üt  aux  troupes  de  l'armee  victorieuse 
une  distribution  generale  d'argent,  et  il  tröna  dans  les  fonctions  de  vice-roi 
et  dans  la  charge  d'atabek.  11  lit  jeter  en  prison  plnsieurs  des  mamlouks 
d'al-Malik  al-Ashraf. 

Son  ExceltiMU'e  Roknienne",  Baibars,  le  davaddar,  a  dit  :  Apres  ces  eve- 
nenients,  je  fus  detache '  au  port  d'Alexandrie,  et  je  m'y  etablis  pour  le 
defendre  contrc  les  attaques  de  Tennemi';  cela,  dans  les  mois  de  l'annee 
694.  Une  personm-  en  qui  j'ai   toute  confiancc  nie  raconta,  lorsque  je  revins 

1.  Xowairi  dil  man.  arabe  I.")"!),  UA.  12.5  r°)  qiie  Saif  ad-Din  Samghor  et  Saiif 
ad-l)in  .Makoush  «'(■laient  mis  en  devoir  d'aller  d'emprisonner  'Alam  ad-Din  asli- 
Shodja'i  dans  la  lour  Bourdj  al-llavani     j'_j^sr-l  ,  ^,  quand  un  mamlouk  de  Samghor 

se  jeta  sur  lui  et  le  tua.  Samghor,  en  mongol  signifie  «  elrille  ».  Alakoush,  en  turk, 
signilie  «  Toiseau  au  plumage  de  couleurs  chatoyantes  ».  —  2.  Rokn  ad-Din.  —  3.  Kn 
qualite  de  gouverneur.  —  4.  Les  Francs  d'Occident  qui  devaient  atlaquer  lempire 
•igyptien  sur  les  cötes  de  Syrie,  ou  ä  lembouchure  du  Nil.  pendant  i|ue  les  Mongols 
deboucheraient  sur  l'Euphrate  par  al-Bira,  ou  sur  le  front  d'Alep,  en  traversant  l'.Vrmenie. 

P.ATR.    OK.    —   1.    XIV.   —   !•■.   i.  38 


582  MOUFAZZAL  IBN  ABIL-FAZAIL.  [418] 

L>äJ   LjLJj  /y^\   \>j  .ji:"^^  O'   ^r*-*''   Cy   i4^^  -^  ^'     Jh'  iV*  i5^'-'^^J   <JL«.';-.j 

^^1     IjjCwl     ^jüLlai     «Ijl«     ^J^\^     '<^\     (3     1;LC     l_yO      /^JJl     iUÜaJLjl     (iULi^l 
_^^1      >_il;     Ji^lj     jjÜl      Öb_^'     j'-^      i-aJÜaJ      (Uic-Vt    ^r-=H'     (5''^     i_r*^^     ^^    "*"'^"^' 

1.  Le  manuscrit  porte  ij^'i  avec  la  confusion  du  Cj  et  du  j_,,  mais  il  n'y  a  point  de 
douto  que  Baibars,  qui  savait  l'arabe,  n'ait  ecril  ^j',  et  que  le  barbarisme  jjh>'  nc  soit 
l'oeuvre  de  Moufazzal.  —  '•l.  Lire  .  J-^^l. 


du  front  ile  mer,  que  remir  Zaiii  ad-Diii  Guetuboukha  avait  fait  demenager 
les  mamlouks  sultaniens  qui  etaicnt  casernes  dans  la  Forteresse,  et  qu'il 
los  en  avait  mis  dehors  '. 

II  avait  installe  une  partie  de  ces  mamlouks'  sur  «  la  collinc  (sharaf)  la 
plus  elevee  »,  qui  est  lo  Karsli,  au-dessus  du  graiid  pont,  un  autre  con- 
tingent  dans  le  Palais  du  V^izirat,  en  dedans  de  la  porte  Bab  an-Nasr,  le 


1.  De  fagon  a  se  rendre  maitrc  de  la  personne  du  sultan,  en  lui  rctiranl  jusqu'aux 
gens  de  son  service,  qui  avaient  connu  son  pere,  al-Mansour,  et  son  frere  al-Ashraf, 
de  fa(;on  ä  les  remplacer  par  ses  creatures  ä  lui,  Guetuboukha.  —  2.  Nowairi  [ibid., 
folio  125  r")  dit  qu'il  en  envoya  une  partie  aux  belvederes  JiL=  de  Kabsh,  un  cerlain 
nombre  au  Palais  du  Vizirat,  le  reste,  aux  belvederes  de  rilippodrome  as-Salihi  et  de 
riiippodrome  az-Zahiri.  (Cf.  Makrizi,  Khitat,  man.  arabe  17.'?1,  fol.  3(il  r").  Ces  belve- 
deres etaicnt  des  constructions  d'agrement  clevees  dans  des  sites  panoramiques,  des 
mirabella. 

Le  Kal)s]i  est  une  monlagne,  ou  plutöt  une  colline,  voisine  de  la  montagne  de 
Yashkour  S^,,  laquelle  est  entre  le  Cairo  et  Misr.  sur  le  sommef  de  laquelle  s'eleve 
la  mosquee  d'lbn  Touloun  (  JyJJ!  a^Ls-''  et  ..\yy^  ^}  «^'W-l-  l^ii  rnontagne  de 
Yashkour  etait  ainsi  appelee  du  nom  d'une  tribu  arabe  qui  s"y  etait  inslallee  lors  de  !a 
conquete;  eile  dominait  immedialement  le  Nil,  et  deux  elangs  celebres.  dans  l'histoire 
de  l'Rgypte,  la  Birkat  al-Fil  J-.-i-"  i^,  et  la  Birkat  Karoun  .,3,^  i5^.  C  etait  sur  la 
montagne  de  Yashkour  que  l'on  montait  et  que  Ton  essayait  les  balistes,  avant  de  les 
envoyer  sur  les  frontieres  de  l'empire,  pour  detruire  les  fortifications  des  Mongols  et  de 
leurs  allies,  Francs  et  Armeniens.  La  montagne  de  Kabsli  dominait  anciennement  le 
Nil,  a  son  occidenl:  puis,  (juand  les  Musulmans  bälirent  la  ville  de  Fostat,  apres  la  con- 
quete, le  Kabsh  Tut  compris  dans  la  Khatta  al-hamra  al-kos va  « le  quartier  rouge  extreme  » , 
et  cc  fut  alors  qu'il  \-w\xK  le  nom  de  Kabsli  :  ^  -^-xj  ialk-^'l  io."-'     ,^»v.L-JI  k;i^'  U'   J 

iJo'      -N-;^  ^y^\   '^v»ss:-'  ija^   iL'ov  ^=      Jv-.O'   .L<5  ^=  ^^  (Makplzi.  Kliiiiii,  man. 

arabe  1731.  fol.  94  r").  Les  siiaraf,  ou  hauts-lieux  [ibid.,  fol.  94  v°),  elaient  trois  lieux- 
dits;  deux  sc  liouvaient  entre  le  Caire  et  Misr,  le  Iroisieme,  dans  l'espace  qui  scparc 
la  Birkat  al-Ilabash  i/ic^'  ^y.  de  Fostat.  L'un  des  deux  siiaraf  qui  ctaient  cii  dehors 
du  Caire  n'est  autre  que  la  partie   du  Mokattam,  sur  laquelle  se  drcsse  la  Forteresse 


['•101  lllsrolKK  DKS  SILI.WS  .MAMI.oUKS.  r.S.'i 

®(^'>=^'    J    ^LUJ'j    (^-'"'3-'   j    ^aJl    oL^»-j    SL^    ^yj*-^    '^'^  </-^^    (n''^.U*-3 
Ua-lj   LiJL3    1^^    jl    ^U    \^LäJ'\j    l^jA^_    üaJCj    '•fJjJ-^.    ^»-^    1^^    IjjjLjLli 


roste  au  Maidan.  Ouaiid  Ifs  ninmlouks  ourcut  616  rüpartis  dans  ces  dide- 
rcntes  localites,  on  iiögligca  de  s'occuper  d'eux,  011  ccssa  de  loiir  paycr 
leur  sohle  et  les  allocatious  qu'ils  recovaiont  annuelleniciit ;  ils  iic  recurent 
plus  d'ar«;ont,  et  leur  condition  devint  misörablc. 

Cos  iudividus  sc  coucertcrent  pour  provoquer  um;  seditiuu,  et  pour  jouer 

de  la  Montagne.  L'autre.  Ic  Kabsli.  dont  il  est  question  ici,  cnlre  la  mosquee  d'lbn 
Touloun  ^JJL}^    s.--'.^'  et  Misr,  domiiie,  ä    l'occident,  du  cöte  du  grand  canal  .^r:)^^ 

^i.~V.^'  et  de  Misr.  Le  troisiemc  sharaf  etait  connu  sous  le  nom  d'ar-Rasad  J-^J'  «  lOh- 
scrvatoire  »;  il  dominc  iiasldda  fJ.i-',  dans  sa  partie  occidenlale,  et,  dans  sa  parlie 
meridionale,  il  surplombe  la  Birkat  al-ilabasli.  Ce  sharaf  est  an  face  de  celui  qui  sc 
trouve  enlre  la  mosquee  d'lbn  Touloun  et  Misr,  c'est-ä-dire  du  Kabsh.  Son  nom  d'al- 
Rasad  provenait  du  fait  qu'Afdhal  Aboul-Kasim  Shalianshah,  fds  du  generalissime 
/  ri^rr^'^r  Badr  al-I)jamali,  y  avait  fait  installer  des  instruments  pour  l'obsorvation 
des  etoiles.  f.'hippodrome  as-Salihi  (man.  1732,  fol.  171  v°J,  etait  dans  le  canton  de 
Louk  f^J.  sur  la  rive  du  canal  occidental.  A  l'epoque  de  Makrizi,  son  emplacement 
s'ctendaitde  la  Djami'  at-Talibakh,  a  la  porte  de  Louk,  jusqu'au  pont  de  Kadadar  .bL'i, 
qui  franchil  le  canal  an-Xasiri,  et  le  chemin  qui  menait  de  la  porte  de  Louk  ä  ce  pont 
passait  sur  le  terrain  de  cel  hippodrome.  C'etait  primitivement  un  jardin,  nomme  le 
«  jardin  du  sharif  Ibn  Thaghlib  »;  il  fut  achete,  en  643,  par  al-Malik  al-Salih,  qui  en 
lit  un  lii{)podrome,  et  cette  circonstance  fut  la  cause  que  l'on  jeta  sur  le  grand  canal 
le  pont  qui,  ä  l'epoque  de  Makrizi,  etait  nomme  «  le  pont  du  chemin  de  Iraverse  ». 
L'hippodrome  az-Zahiri  [ibid.,  fol.  172  r"),  fut  cree  par  le  sultan  Baibars;  il  sc  Irouvait 
ä  l'extremite  du  canton  de  Louk,  et  il  dominail  le  Nil  a  l'endroit  oü  etait  construit  le 
pont  de  Kadadar,  du  cote  de  la  porte  de  Louk. 

Le  l'alais  du  Vizirat  auguste  ^^^5'  ^j'i^-'  j'-^'  '"'  Makrizi  dans  le  Khitat  (man. 
arabe  il.W.  fol.  360  v"),  etait  voisin  du  grand  Palais  üriental  J,^"  j^\  ^-^iJ';  il 
s'clevait  en  fa(;ade  de  l'espace  qui  s'etend  devant  la  porte  de  ce  grand  Palais  üriental, 
nommee  Porte  de  la  P\He  J-sJl  ^j.  Le  Palais  du  Vizirat  etait  egalement  appele  ad-Dar 
al-Afdhaliyya  et  ad-Dar  as-SouUaniyya.  Au  liimoignage  d'lbn  'Abd  az-'/.ahir,  il  fut  edifie 
par  Badr  al-Djamali,  [fils  [sie]  de]  l'emir  generalissime  ^y^\  ,.j>^\  tous  les  person- 
nages  qui  porlerent  ce  titre,  lequel  conferait  le  coinniandement  superieur  des  armees 
egyptiennes,  y  habitcrent  jusqu'ä  l'avenement  des  Ayyoübites.  Cet  hötel  re^ut  son  nom 
de  Palais  du  Viairat,  apres  une  restauration  qu'y  fit  al-Afdhal,  fils  de  Badr  al-Djamali; 
il  se  nommait,  avant  cette  date,  le  Palais  aux  Coupoles  ^_.^-"  .'->.  Ce  fut  cette  circons- 
tance qui  lui  valut  le  nom  d'ad-Dar  al-Afdliaiiyya. 


I 


fiil.  'M  r 


584  MOUFAZZAL  IBN  ABIL-FAZAK,.  [420J 

jilji   77_^l  j^l  r^y>-3  _;X-jJij  '•[^-•Vl  *-4^j     e^^ty^  vijülj  f'-^^  (n^^-*^  lj->-as  L« 

dULJI     '-'tVjlj;     Ja-s-lj     ÄjJäJI     ^    'l__^"VI     ^^JJ    ^^1    Öli     \^    ^    <i.L^     J     ^_^UJI 

Jj    aIjj'VIj    ^^IjJl    IjÄi-lj   lyj^-ä-Tj   Ij-Vfil.9    ^iAs-lj   ^stw«?   jvj^At    7tJ^3    jl-5^    J^     ■»•« 

1.  On  attendrait  ^,ljyl   ,!-V;  lyV«  iv'^.-^-     ij»'-  ou  quclquc  chose  d'analogue.  —  2.  Ijrc 
/^j».  —  3.  Lire  .,bl. 


im  vilain  tour  aux  autoritcs;  ils  deciderent  de  moiiter  ä  cheval  eii  formalioii 
compacte,  et  d'aller  attaquer  la  Forteresse.  La  troupe  de»  mamlouks  qui  etait 
casernee  au  Kabsh  partit  la  prcmiere,  forte  d'environ  un  millier  d'hommes; 
ils  penetrerent  de  nuit  daiis  la  villc,  saccagerent  plusieurs  des  ecuries,  bri- 
serent  plusieurs  portes,  et  rendirent  la  libertc  ä  un  certain  nombre  de  leurs 
camarades  qui  se  trouvaient  detenus  en  prison  '. 

Puis,  ils  se  rnirent  en  chemin  pour  aller  trouver  leurs  camarades  qui 
etaient  casernes  dans  le  Palais  du  \'izirat;  mais  ces  derniers  ne  s'entendirent 
pas  avec  eux,  et  ils  refuserent  de  se  preter  au  coup  de  main  qu'ils  avaient 
loi.'.mr.  prepare.  Quand  Taube  se  leva,  leur  tentative  avait  echoue;  les  emirs  et  les 
troupes  monterent  ä  cheval,  et  al-lladjdj  ßaliadour  al-lladjib  partit  pour  les 
combattre  ä  la  tete  d'un  parti  de  soldats,  du  cötö  de  la  Koubbat  an-Nasr. 
Les  emirs  partirent  ä  cheval  de  la  Forteresse,  ils  c.ernerent  ces  mamlouks  de 
tous  les  cötes,  et  ils  les  chargerent  tous  ensemble  en  poussant  une  seule 
clameur. 

Les  mamlouks  prirent  la  fuite  et  se  disperserent ;  ils  liircnt  saisis  par 
les  cheveux  et  par  les  pieds;  leur  bravoure  ne  put  les  sauver,  et  leur  fougue 
ne  leur  fut  d'aucune  ulilite.  Dans  leurs  rangs,  se  trouvaient  deux  mamlouks 

1.  Nowairi  {ibid.,  fol.  J'i.S  r"i,  dit  que  les  mamlouks  qui  etaient  casernes  au  Kahsli 
et  dans  les  belvederes  des  deux  hippodromes  j^,jJIjJI  j.tL--  (les  hippodromes  as-Salihi 
et  az-Zahiri)  incendierenl  la  porle  Bab  as-Sa'adal  pour  entrer  dans  la  ville.  Apres  avoir 
vainement  tente  de  dehauclier  leurs  camarades  (jui  Icigealent  au  l^alais  du  Vizirat,  ils 
fracturercnl  les  poitcs  du  Depot  des  ätendards  iy^^^  i^h^^,  et  ils  eii  tirent  sortir  ceux 
d'entre  eux  qui  s'y  trouvaient  detenus:  de  lä,  ils  allercnt  piller  les  ecuries,  au-dcssous 
de  la  Forteresse;  ils  y  prirent  les  clievaux  sur  lesquels  ils  monterent,  et  ils  tourne- 
rent  toute  la  nuit  autour  de  la  Forteresse. 


* 


[421]  IIISTOIIU':  HKS  Slü.TAN'S  MAMI.OUKS.  585 

^1^3  jv^Lwi   ji-li   ly^    j~.Ji_lJlj    'T^Vl    ^lij    1?'>^'   ö;.-^^    ciJl*Jl    ^^-w>-3    lo^       ^ 

dUJi  ^  ^^üi  .21.U1  jiu_ii  «^j  püiy  iJ«Ji  <-kui  ^^  ^  u->^^  ^ 

ö-    '  Vjujlj    *__*j»-    ,*L^   ^'jj  Jjj>-ij   O-   a::>J,«^  s-u   v::^o_)   <üL«.v^j    \,jL_r«    «jji 
^jl_^l   ^   i^jLäJI    jtjjly  •';>j_)  -'t^JJ^j  «äÄJL^___Jl   ^JjJ-U   U^_   ^Lc   ilL'j   j^   iJLr3 

1.  Lire  ,  ^ju.L     ^>.:i..  —  2.  Mieux  vaudrait  U.  —  H.   vJ:j-o'   serait  prelerable,  iiiais 
cetle  fonmile  est  eonsacree  dans  le  style  de  Moufazzal. 


qui  avaieiit  jnovoque  cettc  sedition,  et  qui  uvaient  excite  leurs  camarades 
ä  V  pieiidre  pari;  Tun  se  uoiumait  Guetubüuklia  al-Hamavvi,  lautre  Satil- 
misli ;  ces  deux  iudividus  Fureut  tortures  de  la  fagon  la  plus  cruelle,  et  ils 
pörirent  d'uiie  mort  qui  tranclia  le  fil  de  Irur  existence.  On  rassembla  les 
iiiaiulouks  qui  s'etaient  disperses,  et  ou  les  repartit  eutre  les  einirs  et 
les  olUciers  superieurs;  ils  se  truuvereut  aiusi  disseniines,  saus  rapports 
entre  eux;  ils  dureut  reuoucer  ä  leurs  projets,  et  ils  furent  reduits  ä  Tim- 
puissance. 

Quand  cette  sedition  eclata,  plusieurs  emirs  eonseillereut  a  Teuiir  Zain 
ad-Din  Guetuboukha  de  s'assooir  sur  le  trune  de  la  souverainete  auguste; 
il  accepta  cette  otl're;  il  d(*pouilla  le  sultan  al-Malik  an-Nasir  de  la  royaute, 
et  il  lui  assigna  pour  sa  demeure  un  appartenient '  qui  douuait  sur  une 
cour  Interieure,  dans  la  Forteresse  de  la  Moutague,  en  lui  defendant  de 
Jamals  en  sortir.  Cela  se  passa  le  mardi,  huitieme  jour  du  mois  de  Moliarrani 
de  l'annee  694;  la  duree  du  regne  d'al-Malik  an-Nasir  avait  ete  d'une  seule 
annee';  ce  qui  lit  en  tout  quarante-cinq  ans,  liuit  mois  et  treize  jours  de 
la  ro3aute  des  Turks. 

Les  histoires  des  Cliretiens  raconteut  parnii  les  evenements  ([ui  arriverenl 

1.  11  y  avait  plusieurs  de  tes  appartements  reserves;  Tun,  Tapparteinent  as-Salihi 
ior^La)'  ii'jJ',  avait  et6  conslruit  par  le  sultan  al-Malik  as-Salih  Nadjm  ad-Din  Ayyoub; 
il  servit  de  resitleiice  aux  rois  jusqu'.iu  jour  oü  il  fut  incendie,  en  (i84  (Makrizi,  Khltal, 
man.  arabe  1732,  fol.  185  r°j ;  Nasir  Mohammad,  fils  de  Kalaoun,  fit  construire  un  appar- 
tement  nomme   «  les  sept  salons  »   ^j^^UU    «-v~j',   lequel  prenait  vue  sur  le  Maidan  et 

leKarafa  ihid  ,  fol.  184  v°). — 2.  Moins  trois  jours.  durant  laquelle  il  n'avaitjoui  d'aucune 
aulorite  (Nowairi.  man.  arabe  1579,   fol.   129  v"). 


lol.  98  v° 


586  MOUFAZZAL  IBN  ABK.-FAZAII..  [422] 

sl>l>lr  <L-.  jLnJ;  ■'/)-«'^"  i3-*U-«  '^-yi-^    S_^itj  i^^l  ö-   ,_-_=l  ^Lt  A=-Vl   (•^_  A_äLuJlj 

i^      «.Ij        . — «iJl      ^^_     jgjyj     (_>j — •     J;^lj°     As-yl      »y^     ^'^^.     -ij^b     '*->—''    !s-^  ij^ 

iuJ"    ÜAiu    (<-;^r^^    ^^J    ^r""    ^LLL    j.la.M.il   ^A)    /^-^J    'l-^LÜ    ~*_,r^    "»JL-J   <_iJl    'Clw 

»^    J    \^^\o-    jl^   |_5j_^lJI    liJ^    ^j>•^*'    (J/J    JjUl    dlUJl    (J^l    (Jj.L>    ^    ^^^ 

^1  üjD    "w«  ^Sji  Jw^\  (V   '^^^1  <JUil-j    •jjuj'j   >«-)ji   O-   *_j^tJ'    «— ■t   'ijujVl 

1.  Lire  ■^^..  —  2.  Man.    ,  ^_^~.bjlb.   —   3.  Lire    .,_;,x~-.J'.  —   4.   Lire  ^i.;^  wi". 
—  5.  Liro  ^t^'^U  Jv'V""-  —  ''•  '"•'■''  i^^-  ^— j.  —  '•  Lire  s^^iU'  ^j. 


sous  son  regne,  qu'on  elut  en  la  qualite  de  patriarclie  des  Jaeobites,  eu  ses 
jours,  un  certain  Theodose',  coiinu  sous  le  noiu  d"Abd  al-Masili,  fils  du 
Franc'';  il  avait  ete  le  disciple  d'Anba  Gabriel,  et  il  tut  le  soixante-dix- 
neuvieme  patriarclie.  II  alla  (sieger  en  cette  qualite)  dans  Feglise  de  la  Mo'al- 
laka,  le  dimanclie,  dixienie  jour  du  mois  de  Abib  de  l'annee  1010'  des 
Martyrs,  date  (jui  correspond  au  liuitieme  jour  du  mois  de  Sha'bau  de 
yannee  693  de  l'liegire. 

II  partit  ensuite  pour  le  port  militairc  d'Alexandrie,  (011  il  arriva)  dans 
foi.98  v°.  la  soir^e  du  dimanche,  premier  jour  du  mois  de  Masori  de  cette  meme  annee. 
et  il  fut  intronise  comme  patriarclie,  dans  cette  ville,  le  dimanclie,  liuitieme 
jour  du  mois  de  Masori;  il  inourut  le  jeudi,  quatre  '  du  mois  de  Touba  de 
l'annee  1016  des  Martyrs,  et  il  fut  inhume  dans  le  couvent  de  Nestor,  en 
dehors  de  Misr.  Le  trOn(!  patriarcal  resta  vacant,  apres  lui,  duraiit  Irente- 
neuf  jours.  Louanges  soient  eternellement  rendues  ä  Dieu! 

Le  dixieme  des  rois  des  Turks  fut  al-Malik  al-'Adil  Zain  ad-l)in 
Guetuboukha  al-Mansouri.  Son  avenement  eut  lieu  le  morcredi,  neuvieme 
jour  °  du  mois  de  Moliarraiii  de  raniiee  G9''i,  ä  la  dixieme  licure  du  jour; 
il  se  rendit  ä  cheval  de  sa  rösidence"  ä  la  porte  Bab  al-Koulla.  Quand  il 

1.  ,  ^»^~«,_^jlb ,  dans  la  continuation  de  Vllisloire  des  Patriarches  d'Alo.randrie, 
man.  arabe  .'iOli,  fol.  .34  r".  —  2.  I''ils  de  Franquo  '^~s^ji^  ..f>},  dit  la  conliiiualion  de 
VHistoire  des  Patriarches  d'Ak.t:andrie,  ibid.  —  .'5.  1000,  suivant  Celle  meine  autorite 
[ibid.).  —  4.  Le  5,  suivanl  la  meme  autorite  (ibid.).  —  .'>.  Onzieme  jour,  dit  Nowairi 
(man.  arabe  1579,  fol.  128  r°).  —  ü.  Guetuboukha,  en  sa  qualite  de  vice-roi,  demeurait 


UJ 


[423]  FlISTOIRR  OKS  SULTANS  MAMIdlKS.  587 

^  Ul  ^.<^JI  ^,^V  J^.-OI   fL^  ^Vl  (.Ul  <UJ1   c^.  j  ^^U  Uj  ;.U;JI   ^L 

l^\i  «j/^1  J^Ul  if<.i;i  j.;>  j  >i-i>  ö;.-^^  .r^  ^t*'^''-'  y  ^  -^  '^^ 
^^  ^^Vl  ^U^  >-J^  ^  <!  ^L^  J^  ^'^*  ä:^"^'  ö:.-^'  f^-*  ^-^-^  iU^Aii 

1.  .Mail,  oiui'l  .^j«.'. 


SP  Tut  assis  siir  Ic  trOno  do  la  snuvi'raiuetö,  il  lumiiiia  Tömir  Ilosam  ad-l)in 
Latcliiii  al-.Maiisoiiri  a  la  cliargc  de  viec-roi,  car  oc  geiii'-ral,  de  meine  que 
reniir  Sliains  ad-Diii  Kaia  Smikor  al-Maiisoiiri ',  avait  reapparu  au  temps 
Oll  al-.Malik  al-'Adil  (Guetulioiikhal  lut  (■leve  aux  Ibiictioiis  d'atabek  (d'al- 
.Malik  an-Xasir,  tils  de  Kalaouii). 

(^)uand  ces  deux  ernirs  sentiiirent  et  so  cacherent,  apres  avoir  pris  pait 
ä  Tassassinat  d'al-Malik  al-Ashraf,  al-Malik  al-'Adil  Guetubouklm  coniiut 
le  lieu  Oll  ils  s'etaient  refugies;  il  se  iiioiitra  touehi'!  de  leiii- sort,  et  pourvut 
ä  leurs  besoins,  parce  qu'ils  avaient  ete  ses  camarades  de  pelotoii",  surlout 
Hosam  ad-Diu  Latchiii,  avec  lequel  il  etail  lie  depuis  son  enfance;  il  doiina 
k  reniir  Sliams  ad-Din  Ivara  Soukor  des  liefs  nonibreux;  il  iiomnia  ses  main- 
louks  au  grade  d'einir,  et  il  les  conibla  de  bient'aits'. 


dans  la  Dar  an-Niyaba,  «  le  Palais  de  la  Vico-royaiite  »,  dans  la  Forteressc  ibid.,  lni.  128 
V"].  Ce  liit  dans  ce  palais  qu'il  pretendit  etre  malade,  et  qu'al-Malik  an-Nasir  alla  lui 
rendre  visite  [ibid.],  pour  prendre  de  ses  nouvelles.  Nowairi  dit  explicitement  que  Gue- 
tubouklia  partit  h  clieval  de  la  Dar  an-Xiyaba,  et  qu'il  penetra  dans  la  partie  de  la  Cita- 
delle  reservee  ä  la  demeure  du  sultan,  par  la  porte  Bab  al-KouUa.  Le  jeudi  12  Moliarram, 
Gueluboukha  donna  un  grand  festin  auquel  assisterent  les  emirs,  qui  se  prosternerent 
dcvant  lui  (fol.  12ii  r"),  c'est-a-dire  qui  lui  firent  la  sahilation  e.xtreme-orientale,  que 
ces  Turks  nommaient  djoiik.  La  Dar  an-Niyaba,  ou  Palais  du  vice-roi,  dit  Makri/i  dans 
le  Khiial  (man.  arabe  1732,  fol.  187  r»),  fut  construite  par  Kalaoun,  en  Ü87;  eile  lut 
demolie,  sur  les  ordres  de  son  fils  Mohammad,  en  737,  quand  il  abolit  les  charges  de 
vice-roi  et  de  vizir,  et  Ton  ne  construisit  aucun  antra  edifice  sur  son  emplacemont.  A 
la  morl  de  Mohammad  ibn  Kalaoun,  l'emir  Tousoun  donna  l'ordre  que  l'on  reconstruisit 
la  Dar  an-Niyaba,  quand  il  lut  nomme  vice-roi,  mais  ce  palais  ne  fut  jamais  termine, 
car  l'emir  fut  jele  en  prison  avant  rachevement  des  travaux.  L'emir  Shams  ad-Din 
Aksonkor  vint  y  lenir  seance,  en  qualile  de  vice-roi,  derrierc  le  grillage  de  fer  forge 
v_5_rLi.,  qui  le  separait  des  assistants,  en  743. 

1.  Shams  ad-Din  Kara  Sonkor  al-Mansouri  avait  6te  le  complice  de  Baidara  et  de 
Latchin  dans  l'assassinat  d'al-Malik  al-Asliraf.  —  2.  Khoshdash  signifie  les  marnlouks 
qui  appartenaient  a  un  meme  otlicier:  lous  les  Mansouris,  manilouks  d'al-Malik  al- 
Mansüur,  (itaient  khoshdash.  —  3.  La  preiniere  chose  que  lil  Gueluboukha  en  arrivant  ä 


588  MOUFAZZAL  IBN  ABIL-FAZAIL.  [424] 

.r~Ü!    j^rt*^'   >— ^^    j^    "^'"^    Jjj"Vl  ,_5X— .    Lilj    iJjjVl    ^y^.    ^-^j    ^yi-j'^jj    j 
Ui.3   Ljjj   l^^lj  LjCÄ:i  ®*lsjj   i^^Vlj   'ii^    -v^lH.  ^^a^-I   j^l"  ^_$•jJl   _^  k—i-ä-Vlj 


1.  Man.     ^U-^  —  2.  Lire     -iUis. 


^  w? 


Parnii  ces  mamlouks,  se  trouvait  Saif  ad-l)in  Baiklias,  auquel  il  donna  le 
commandement  de  cent  toashis',  et  qu'il  nomma  ä  la  cliarge  de  marechal 
de  la  cour  sultanienne;  mais  ce  personnage  estima  ([ue  ces  fonctions  etaient 
bien  trop  lourdes  pour  ses  epaules,  et  il  n'osa  point  les  acuepter.  II  en  fut 
de  meme  de  Bektout  al-Azrak ;  on  le  nomiaait  al-Azrak  parce  qu'il  ötait 
al<lii/af  des  deuxyeux.  J'ajoute  que  cette  epithete  d'dkln/df  designe  un  lioinme 
dont  Tun  des  yeux  est  uoir,  et  l'autre  bleu. 

Ces  deux  individus'  devinrent  tout-puissauts;  ils  donnerent  des  ordres, 
ils  prononcerent  des  interdictions;  ils  dominereut  entierement  l'esprit  et 
rintellect  du  sultan,  ils  lui  dich'rent  co  qu'il  avait  a  l'aire,  embrouillant 
les  fils  de  son  gouvernement,  lui  alienaut  le  coeur  de  ses  sujets  par  leur 
vie  indigne,  par  le  fait  qu'ils  faisaient  disparaitre  dans  leurs  poches  les  biens 
du  tresor,  par  la  faijon  injurieuse  dont  ils  traitaient  les  emirs. 
füi.'j'.ir.  Histoire  de  l'entree  des' Oirats  dans  l'empire  egyptien.  L'liislorien  a 
dit  :  Ensuite,  la  poste  ä  clieval  arriva  de  Raliba,  apportant  uue  lettre  du 
gouverneur  de  cette  place,  lequel  exposait  qu'il  leur  etait  survenu ',  de  l'armee 

la  souverainete,  dit  Nowairi  (man.  arabe  1579,  fol.  12!)  v"),  fut  d'elever  des  mamlouks 
au  grade  d'emir,  et  de  les  pourvoir  de  commandements,  ce  qui  clait  le  moyeii  de  se 
faire  des  clients.  Les  quatre  premiers  furent  Saif  ad-I)in  Baiklias  ^^^^,  Saif  ad-13in 
Agharlou,  Jji],  Badr  ad-Din  Bektout  al-Azrak,  Saif  ad-Din  Khoutloubeg  oX.lLä. 
Baiklias  est,  avec  la  transcription  du  .ik  par  l'emphatique  >■  -,  le  lurk  hai-klidsh  u  la 
jade  blanche  »,  avec  le  mol  bai,  dans  le  sens  de  blanc,  cmpruiite  au  oliinois.  On  Irouve 
l'equivalent  de  ce  nom  sous  la  forme  Youroung  Kasli.  .\gharlou,  en  turk,  signilie  «  le 
blanc  »,  cf.  aghar-mak  «  blanchir  »,  de  al;  J^'  «  blane  ».  Khoutloubeg,  pour  Kliou- 
tloughbeg,  signifie  «  le  prince  fortune  ». 

1.  Cette  l'onction  vi  relymologie  du  mol  c|ui  la  designe,  ont  ele  expliques  plus 
haut.  —  2.  Baiklias  ot  Bektout.  —  3.  A  la  garnison  egyptienne  qu'il  commaiidait  siir 
rF.uphrale. 


[laU]  IIISTOIRF.  DKS  Sil  TANS  MAMI.Ol'KS.  .iSO 

1.   Man.   '---v:    liie  y.j,    sans  IV/A/".  —  2.   Lire  ^jii^.  —  3.  Lire  J_j^J-l3  ^U=. 


des  Tatars,  un  curjjs  deiiviioii  di\  mille  tentes  ',  (lui  avait  appartenu  ä  rarmeo 
de  Baidoii;  fiuo  ces  gens  ötaient  arrives  sur  les  bords  de  l'Euphrate,  dans 
rintentioii  d'ciitrcr  daus  la  loi  de  l'Islam,  par  suite  de  la  tcüTOur  que  leiir 
iiispirait  le  roi  Gliazan. 

Le  clicf  de   ces  Oirats   so    iioininait  TaiaUliai,    et  il   etait  le   mari  d'une 


1.  18.000  d'apres  Nowairi  (man.  arabe  1579,  lol.  135  V),  ce  qui  est  le  chiffre 
exaet,  Moulazzal,  ou  son  copistc,  ayant  oublie  i-JUi,  dans  ^a"  y^  ^^-  Tara- 
khai,"  dont  le  nom  sio^nifie  ><  le  galeux  »,  etait  le  lils  de  Tcliaghou,  qui  avait  epouse 
Mengguken,  fille  d'lloulagou;  ce  Tarakhai,  lui-meme,  avait  obtenu  la  main  d'une 
fille  de  .Monkke-Temour,  fils  d'lloulagou.  Taraghai,  en  lurk  orienlal,  signifie  «  eper- 
vier  ■>,  et  se  trouve  sous  les  lorines  equivalentes  ^\i.j^,  __5=V'\  ^ y-'  ^S^ f'-  '"'^''^ 
les  nonls  inongols  ne  s'expliquent  nuUement  par  des  mots  ouighours,  mais  unique- 
ment  par  des  vocables  mongols.  La  forme  originale  du  nom  de  celte  tribu  mongole 
est  Oiraghod,  laquelle  est  devenue  Oirod  ^f.i>.,  par  la  chute  de  la  gutturale;  on  la 
trouve  citee  dans  les  livres  du  xvii'-  et  du  xviii"  siecle,  sous  la  forme  Kieuthes.  Nowairi 
raconte  quo  Tarakbai,  leur  chef.  avait  trame  avec  Baidou,  fils  de  Tarakhai,  un  complot 
qui  eut  pour  n'sullat  le  meurtre  de  Gueikhatou;  qiiand  Gliazan  fut  arrive  au  tröne, 
Tarakhai  eut  peur  qu'il  ne  le  fit  tuer  pour  venger  l'assassinat  de  Gueikhatou;  Tara- 
khai etait  avec  .son  toman,  soit  lO.ÜÜO  hommes,  entre  Baghdad  et  Mausil,  Rsenboukha, 
avec  son  toman,  a  Diar  B^kir.  Ghazan  envoya  Moulai  avec  un  toman  ä  Diar  Bekir, 
t-n  icmplacemcnt  d'l'"senboukha,  pour  surveiller  les  mouvements  de  Tarakhai:  puis, 
il  eiivuya  un  eiiiir,  nomme  Kliodogiio  j^,  pour  arreler  Tarakliai  et  ses  complices, 
Gueguetei  ^J^  et  üulous  ,•=»-'';  mais  ces  gens  tuerent  Khodogho.  et  traverserent 
I'Euplirate.  Moulai,  qui  setait  mis  a  leur  poursuite,  fut  completemenl  defait  'fol.  1.30 
V).  AdTJavaddari  partit  de  Damas,  pour  recevoir  les  Oirats,  le  1  Rabi'  1",  el  il  lut 
suivi  de  Shams  ad-Din  Sonkor  al-A'sar;  Shams  ad-Din  Kara  Sonkor  al-Mansonri  arriva 
;i  Damäs  pour  recevoir  ces  Mongols,  le  22  de  ce  mois,  et  les  Oirats  firent  leur  entree 
dans  cette  ville  le  23  (fol.  1.3C  v°).  Guegue-tei  «  brillant,  lumineux  »  est  l'adjeclif 
forme  par  le  sullixe-?e/,  du  mot  luongol  gueguen  «  lumiere,  eclat  ».  Ce  nom  se  retrouve 
dans  1  liisloire  de  Hashid  ad-Din  sous  la  forme  Guehetei  ^f,  avec  l'affaiblissement  h 
de  la  gutturale  gii.  Oulous  en  mongol,  est  le  mot  bien  coiinu  qui  signilie  «  nation  >> ; 
il  est  vraisemblable  loulefois  que  ce  nom  propre  est  plutöt  le  mot,  inusite  en  mongol 
sous  sa  forme  isolee,  ulus  "  alTaine  ». 


MOLIFAZZAL  IBN  ABU,-FA/A1L. 

j-OI  Ac  ^^Vl  jlkUl  ^\  jL^  SS':,  x^  JjjVy 


„Is  ^U-U   J\  (»fL^jb  oUisVl  (»ji  ._-"jj  jni^'j  fv;  v^^  (V 


590  MOLIFAZZAL  IBN  ABU,-FAZA1L.  [426] 

ij^y'i     A.JL>0     |»yl^     4j'^,~a*Jl      jl-\Jl        Jl     |»A^o!     iJ^J     JjSJ^I      /»A-LJi      ^\£.^    j^iSsA^ 
*(J>-U     j_g;,ilj     OLyJlj     ^^\     (^^fr     ur'^l?     OltÜaiVI     i^AÜatlj     ^UVL     (»^.U-i-S    ®La_^j 

«J^VI    A»o    !>ls    »l^^l    A&li«3    'Ir'"^^     «-^ij^    J    iiiJl    ^L    ^^    jj— ^.    'jjL^3   «inJUJI 

|JLL::^_)   _;^V1   i^jU^^   jl    ly^=*-J   (V^^  ^_^,-i— s    j»j-_^Aä!    I — Um  i.AiJl   ^1  r-^^  -*-* 
1.  Ijire  ^s~l;^j.  , 


fille  d'IIoulaoun.  Au  re(,'u  de  cotte  depeche,  le  sultan  leur  cnvoya  Temir  'Alam 
ad-Din  Sindjar  ad-Davaddaii  pour  les  rocevoir  (ä  leur  entree  sur  le  territoire 
egyptien).  L'emir  leur  fit  un  excellent  accueil,  et  il  les  combia  de  marques 
d'houneur;  il  leur  assigiia  des  provisions  de  bouche,  et  il  les  lit  conduire  sur 
la  cöte  de  la  Palestine,  oü  il  les  installa  a  'Athlith.  En  meine  temps,  il 
envoya  eu  Egypte  TarakhaT,  le  chef  dont  il  vient  d  iHre  questiou,  et  plusieurs 
personnages  importants  de  leur  tribu,  parmi  lesquels  Gueguetei,  Oulous,  et 
d'autres. 

Le  sultan  les  combia  tous  de  scs  generosites;  il  leur  conceda  des  fiefs, 
il  leur  reiiiit  des  vetements  d'honneur,  il  leur  lit  des  cadeaux,  il  leur  donna 
des  grades  qui  leur  permettaient  d'avoir  leurs  entrees  aupres  de  sa  personne, 
et  il  fit  d'eux  ses  familiers.  Le  nombre  des  Oirats  qui  vinrent  en  Egypte  s'eleva 
ä  enviroü  deux  cents  cavaliexs'.  Le  sultan  leur  assigna  comrae  residence 
la  Forteresse  de  la  Montagne. 

Ils  venaient  s'asseoir  ä  la  porte  Bab  al-KouUa-,  aux  places  des  emirs,  et 
ä  Celles  qui  (Haient  reservees  aux  dignitaires  de  la  niouarcliic,  si  bien  que, 

1.  Ces  deux  cents  cavaliers  comprenaient  certainement  les  chefs  et  rtilite  du  clan  de 
la  tribu  des  Oirats  qui  avait  deserte:  ce  l'ait  expli([ue  la  laveur  dont  Guetuboukha  accabla 
ces  nomades;  comme  les  Oirats,  Guetuboukha  etail  mongol,  et  il  dovail  i'lre  ravi,  au 
Caire,  au  sein  d'une  civilisation  avancee,  ä  laquelle  il  ne  comprenait  rien.  de  pouvoir 
parier  en  toughouze  avec  des  o-ens  de   sa  mentalite,  dans  les  salons  aux  tapis  de  soie 

brochee  de  la  Forteresse  de  la  Montagne.  — 2.  ,juijl^  ^'  > 'H  «'(-^  j'   «-•    .i^~ls:'.  y-; 

oX33  -»  ^S^\  ,  ^^iJ,  dit  Nowairi  [ibid.,  fol.  136  v")  :  «  ils  venaient  s'asseoir  avec  les 
emirs  ä  la  porte  Bab  al-Koulla,  ce  qui  mettait  les  emirs  hors  deux  »,  sans  compter 
que  ces  Oirats,  comme  tous  les  Mongols,  etaicnt  dcigoiUants  de  crasse,  et  d'un  voisinage 
taclieux.  D'apres  Nowairi,  ce  Tut  seuleiuent  (luaud  les  Oirats  se  furcnt  rendus 
impossibles  en  Rgypte,  que  le  sultan  ecrivit  ä  'Alam  ,iil-l)iii  Sindjar  ad-Davaddari  de  les 
conduire  dans  le  Saliel  de  la  l'alesüne  [ibid.,  ioi.   i'M   v"  . 


[427]  mSTOIRK  DF.S  SULTANS  MAMLOUKS.  591 

Ix—sl   ^vi^  Ajcw-_)   U-Ijj  ^,.l£.   4 ki>-  jl5si  jlLl— !l   «U   'Isj    "^  ^i-Ä«  ^U   _^,^   >uLi  ,j_) 

wi^-=tJI    «-l^j    JjiJlj   ^-*>»!'j   (_r**^lj    >_>^jVI   i/LJ  (v*jj  ijL«  ,x*~^'-5  ^■^-'"^^   LfcAjj 


1.  I.ii-e 


lorsquc  Ics  generaux  montaiont  (i\  la  Forterosse)  pour  aller  presenter  leurs 
(levoirs  au  sultaii,  ils  iic  trouvaieut  pas  uu  eiidroit  oü  il  leur  lut  possible 
de  s'asseoir.  Cela  fächa  vivemeiit  les  erairs  qui  eurent  peur  que  cet 
etat  de  choses  ne  s'eternisät',  et  ne  s'aggravät;  on  envoya  les  Oirats  dans 
leurs  liefs,  et  ils  se  transporterent  dans  leurs  apanages".  Les  gens  s'en 
donnerent  äcceur  joie  de  potiuer  sur  l'aventure  extraordinaire  de  ces  barbares, 
sur  leur  impipte-',  sur  le  fait  qu'ils  mangeaieiit  au  mois  de  Ramadhan  \ 
au  vu  et  au  su  de  tout  le  uKiudi',  et  ils  accuserent  al-Malik  al-'Adil  d'avoir 
agi  tomme  uu  inibecile,  eu  douuaut  ä  ces  iudividus  la  laculte  d'acceder 
aupres  de  sa  personne. 

Histoire  de  la  disette  et  des  ev6nements  qui  raccompagnerent.  Sous  le 
regne  de  Guetubuuklia,  le  Nil  d'Egypte  resta  au-dessous  de  1'«  etiage  de 
l'eau  du  sultau  » ';  il  atteignit  seulement  quinze  coudees  et  dix-sept  doigts, 
et  ses  ilots  ne  scjournerent  pas  sur  le  pays;  il  en  resulta  que  les  denrees  aug-  »foi,  iwv' 
menterent  de  prix  dans  des  proportions  considerables,  telles  qu'on  n'avait 
Jamals  ontendu  parier  d'un  semblable  rencherissement  de  la  vie.  Le  ble 
nionta  ä  ceut  cinquante  dirliams  l'ardab",  l'orge  ä  cent  dirhanis  d'argent, 
Fardab;  les  pois,  les  lentilles,  les  teves,  les  autres  legumes  ä  gousse  aug- 
menterent  dans  les  memes  proportions. 

En  meme  temps',  une  violente  epidemie  eclata,  et  il  tnourut  une  quantite 

1.  Et  qu'ils  ne  se  trouvassent  ainsi  depossedes  ä  janiais  de  leurs  prero^tives  et  de 
leur  preseance  protocolaire  par  ces  sauvages  qui  manquaient  du  tact  le  plus  elementaire, 
\  et  s'inquietaient  lort  peu  de  ce  formulaire.  —  2.  Le  sultan,  craignant  une  rcvolte  de 
ses  pretoriens,  les  Tit  partir.  —  3.  Ces  Oirats  etaient  en  effet  bouddhistes,  comme  la 
tres  grande  niajorite  des  tribus  niongoles  —  4.  Au  lieu  de  jeüner  pendant  tout  le 
jour.  comme  les  Musulmans.  —  5.  Expression  technique  qui  designait  la  hauteur  que 
la  crue  atleign.iit  (luand  le  niveau  du  lleuve  (itait  de  Ki  cuudees  au  Nilometre.  —  (J.  167, 
180,  et  mLMiiL-  plus,  (lit  Xowairi  (man.  arabe  1Ö79,  i'oL   133  v"  .  —  7.  Ce  passage  n'est 


502  MOUFA/.y.AI,  IBN  ABIL-FAZAIf..  [428] 

^  o-^'^  j  •^>-"  l-^J  ^^^  Cr-;  ti^yJ'  ö"  ^'"J  ^^  Ö-'  '>^'  ^^'  >^^^ 

^j-Ul    OAAu;    AÄlj    ®aJL1_j     ^,_j>_r3    ^_«j^_)    4jLi-3     \-ju_J3     «j;!    -lIw    ^    d\ii^ 

®i;^.^l    jLjJI    Jl   IjUl    ^ULilj  ls_y3   ^^1    <^_^1    JäJI   JuJ:_5  i^j  i^j^   ö-JI 
^j^,^l  (.LiJl  Jl  Ij^U  JiUl  dlUl  jlkUI  ^^   JljJ;  ^^  ^U  c— )1   ^_y_  j  l^ij 


innombrable  de  gens  en  Egypte,  au  point  que  le  pays  faillit  ötro  comple- 
tement  depeuple,  et  que  l'on  jetait  les  corps  des  defunts  dans  las  rues'. 
Par  suite  de  la  mortalite  qui  decinia  la  populatioii,  la  majorite  des  cadavres 
ne  trouvaient  personne  qui  les  ensevelit.  Les  chiens  en  devoraient  uue 
partie,  et  Ton  jetait  les  autres  ä  la  voirie^.  Gela  se  passa  au  cours  des 
annees  694  et  695. 

J'ai  vu  de  nies  propres  yeux  des  gens  vendre  la  chair  des  ead«ivres  ä  la  porte 
Bab  al-Kiratain  ' ;  jy  ai  vu  des  lioninies  qui,  toutes  les  fois  qu'uii  individu 
sortait  avec  quelque  bete  crevee,  la  depegaient  et  la  niangeaient.  La  disette 
s'etendit  ä  la  province  occidentale  (de  l'Egypte),  et  jusqu'^  Barka  \  dont  les 
habitants  vinrent  cherclier  un  refuge  en  Kgypte. 

Cette  annee,  le  samedi,  dix-septieme  jour  du  mois  de  Shavval'",  le  sultan 
al-Malik  al-'Adil  sortit  (du  Cairej,  se  dirigeant  sur  Danias,  la  bien  gardee; 
il  n'avait  d'autre  motif  pour  entreprendre  ee  voyage  que  le  dessein  de 
revoquer  l'eniir  'Izz  ad-Din  Aibek  al-Ilama\vi  de  la  charge  de  vice-roi  de 
Damas,  d'en  investir  son  mamlouk  Agharlou,  et  de  regier  la  Situation  de  ces 
Tatars"  qui  s'etaient  refugies  en  l^lgypte,  car  il  leur  avait  voue  une  grande 

poinl  copi(!  dans  NowaTri  (voir  fol.  134  r"),  et  l'auteur  raconto  ce  qu'il  a  vu,  de  sa 
propre  iniliative. 

1.  lätl.  entre  les  inurs  dos  proprietes.  —  2.  ^'-»r/,  comme  l'indique  Dozy,  designe 
les  tas  d'ordures  qui   oriient  les   villes  orientales.  —  3.    La  Bab  al-KirataVii  est  oelle 

qui  fut  nüminee  plus  tard  al-Bab  al-.Mahrouk,  ^j^j^^^s:*'!  , ,U'  <■  la  porte  brülee  »;  ulle 

se  trouve  k  l'interieur  de  l'enceinte  Orientale  du  Caire  (Makrizi,  Khitat.  man.  arabe 
1731,  fol.  313  r"  et  315  r").  —  4.  Le  norn  de  cette  ville  est  ordinairenient  ticrit  ü^;'.  — 
5.  II  arriva  ä  Damas  ö  la  5''  lieure  du  saniodi  15  Zilka'ada,  dit  NowaTri  (man.  arabe 
1579,  l'ol.  140  r").  Nowairi  ajoute  (jue  le  Sultan  d'Egyptc  elait  ])arti  de  la  l"'ortei'esse  de 
la  Montagne  pour  la  Syrie  avec  toute  son  armee.  —  ü.  Les  üirals  diuit  II  vient  d'etre 
question. 


roi.ioiii 


[?,29]  HISTOIRR  HRS  SUITANS  MAMf.OUKS.  593 

i^  i>  ^.   ^  ^  j^  ^V  ^^.A5l_^l  jUi  -Sjl*  ji^i  J^,j  <^y_  M_^>l 

'T^VIj    ^\y^\    <)    c-Ü    C-j^jäJI    i3^.>    ^J^    J^i    ^i    C^=.t^    ^LJI     ^^^yi   *^>^ 
JlJ'y      V.   j^'-*^    ~J^J^  J^'^     ^^   «•'C_da-U    J    ^r^   ''a^jAs    Jjl    aJI     _Vä;    ij^    ^i\lS 

^L    <.Ii   U  Vj   <l   ^.  p.^i   cUi,   ^j   j_ilij  i:^Vl3   i-uiVI    J.   \^  1^3  '  ^4^«JI 

öi,  uij  ®^i^  ''y^'  A^^u^  ^^^ijj  ij^  äi»j:^  ■>-«ij)^  j'i  o-^  ->^>b  ^y  t>  "^L^ 

Ji    ^Ij    j»A^o   ^Vl    i^    <uJ    U    JiL^lj    JJJI    j.    (.li     ^^    ^    jU    'T^VI 

i 

1.  Man.  Ü»i:  '^'»i'  dans  Nowairi  (man.  arabc  157!),  fol.  141  r");  Wtc  JjiV  —  2.  Rire 
.'i!^   —  o.    II   vaudrail    mieu.v  lirc  4;;üa.L  i:.'  J,  J^'^l  x^jJi  j!^  w'.  —  4.  Man.  !>y ; 

lirt>     ''I 
iirt    --  f^  . 


sollicitude.  II  se  mit  en  marche,  et  les  troupes  partirent  pour  raccompagner. 
Ouanrl  il  arriva  ä  Damas,  la  bien  gardee,  les  ofTiciers  qui  commaiulaieiit 
dans  cetto  villc  en  son  noin  et  les  emirs  lui  oirrircnt  de  nombreux  presents, 
parce  que  c'etait  la  prcmiorc  fois  qu'il  venait  leur  rendre  visile  depuis  qu'il  etait 
Sultan.  / 

Son  Excellence  Roknienne '  a  dit  (dans  son  iiistoire)  :  Une  personne 
entierement  digne  d(!  foi  in'a  contc  que  l'emir  Izz  ad-Üin  al-llamawi  ofFrit  au 
Sultan  un  groupc  d'environ  ccnt  coursiers,  choisis  parmi  des  clu'vaux  de  prix 
et  dp  qualites  parfaites,  une  quantite  considerable  d'etoffes,  d'objets  de  tout 
genre,  d'arcs,  et  encore  d'autres  choses.  Le  siiltan  ne  le  regarda  meme  pas,  ♦loi.  iimr 
non  plus  que  les  objets  qu'il  lui  avait  oilcrts  en  present,  mais,  au  contraire, 
il  le  destitua  de  la  charge  de  vicc-roi,  et  il  lui  coniisqua,  ainsi  qu'ä  ses  parents, 
une  somme  considerable.  II  nomma  en  sa  place  son  mamlouk  Agharlou. 

Quant  aux  autros  emirs,  chacun  olTrit  au  sultan,  on  chevaux  et  en  etoH'es, 
un  present  dont  ia  valeur  atteignait  dix  mille  dirhams,  et  meme  plus;  mais  il 
ne  leur  confera  point  de  vetement  d'honncur,  et  il  ne  leur  fit  aucun  cadeau 
pour  reconnaitre  ceux  qu'il  avait  reeus  d'eux,  comme  il  y  etait  oblige  par  les 
coutumes  qu'observaient  les  rois. 

En  efTct,  les  rois  avaient  Tliabitude,  quand  ils  faisaient  leur  entree  dans 
ime  villc  teile  que  Damas,  la  bien  gardee,  de  distribuer  des  cadeaux  et  des 
presents  aux  emirs,  auxgrandsetpetits,  auxcommandants  des  trou[)es,  cela  de 

1 .  Rokn  ad-Din. 


5P4  MOUFAZZAL  IBN  ARI[.-FAZAIL.  [430] 

OjJ^   C^UJ'   *---;    Vj  *jJ  il9l5C   Jt   V    '"^Ia,    ^1^1   ^^j   ^L^Vlj   ^t^Vi   'T^Vi 

jl^j  LiL  A_.lfr  'T^V^  JUJ'I  J^j^VI  iÄA  s::*i-liL9  ^L-l  ^Jlj  ^L-l  ijliJl  -UJI 
^L-=-  ^rr«"^''  ^-^^  (^  ir^^  'j^b  ic-''  IjjLl  As  JjjVl  oy^j  ^  (j^L^  A.xJL<>^ 
Vy  ^L^L_.I  *J  l^>-j  ^,-1:^  \J  ^a!1   ^_j_^  ^^VI  ^^^itj  ^jy^J\   j^V  j^_jJI 

J  Ijüil  jiJJI   'T^Vl  '''VjIa  i^^j  «.«^f-l   '^^'   ''^  y^J  J^^-*^  '^>^  J^  "^^3^ 

1.   Le  manuscrit  omet  3ujJ---.  —  2.   [1  faudrait  corroctement   Jj   vJt-'^-   —   3.  Man. 
^Is:^.  —  4.   Man.  ^Ji^y^-  —  5.  Les  verbes  antecedents  devraient  aussi  etre  au  duel, 

puisqu'il  s'agit  de  Baikhas  et  de  Bektnut.  —  6.  Lire  «^^s. 


leur  pro|irc  initiative,  et  non  pour  repoudre  i'i  Icuro  politesscs  et  poiir  leur 
rendre  Ics  cadeaux  qu'ils  avaient  presentes,  surtotit  quaiid  il  s'agissait  d'un 
prince  qui  etait  aux  premiers  temps  de  son  regne,  et  au  comnienccment  de  sa 
souverainete. 

Mais  al-Malik  al-"Adil  ouhlia  les  bonnes  traditions;  la  fatalite,  quand 
Allah  veut  qu'elle  s'appesantisse  sur  un  liomnie,  a  toujours  scs  causes,  et 
quelles  causes!  Ges  oirconstances  eurent  pour  resultat  fatal  de  provoquer 
une  entente  secrete  des  ömirs  contre  lui.  Ses  mamlouks,  Baikhas  et  Bektout 
al-Azrak,  tenaient,  de  plus,  une  conduitc  deplorable;  ils  lui  montaient  Tesprit 
contre  son  vice-roi,  l'emir  Ilosam  ad-Diu  Latchin  al-Mansouri,  et  contre 
l'emir  Shams  ad-l)in  Kara  Sonkor,  lui  consi'illant  de  les  faire  arretcr,  mais 
il  ne  les  ecoutait  pas. 

[listoirc  des  malheurs  qui  arrivereut  a  al-Malik  al-Adil  CiuiHuhoukha  et 
de  sa  deposition.  Quand  ils  furent  partis  de  Damas,  et  qu'ils  furcMil  parvenus 
ä  la  halte  de  Bada'rsh',  qui  est  Taiguado  d'al-'Aoudja,  ces  emirs,  qui 
s'etaieut  concertes  en  secret  (contre  le  sultan),  complotercnt,  d'un  accord 
unanime,  de  monter  h  cheval,  unis  daus  uu  meme  ressontimeut  contre  sa 
personne,   et   datiaqucr    la    tente  imperiale.    S'ils   reussissaient   dans    leur 

1.  Nowa!ri(man.  arabe  1579,  fol.  142  v"),  dit  que,  le  mardi  22  Moharram,  lo  sultan  se 
mit  en  roule  pour  quitter  Damas  et  s'en  rctonrner  en  Knfvpte:  il  vint  camper  ä  al- 
"Aoudja.  Yakout  (111,  744)  nous  apprcnd  qu'al-'Aoudja  est.  a  proprement  parier,  le  noin 
d'un  cours  d'eau  qui  passe  ä   Arsouf  et  ä  H.imla,  en  Palestine. 


[',3i;  inSTOIHR  DKS  SlU/rANS  MAMLOUKS.  595 

,_^   ®:>1jujV'3    'lAfrVl    p^^U.     ljA«.j    jL_i>l    j»j;^    ö""^^.    j'    ^    f^^    <^*'    Oj^vr'J 

jj    jl^j     ÖJlkiJ!     viiJL^Jl     A>1     ^_^J     'Xr*Vl     J*     A^^iL»^     luwj     tLrr^"^      iy.A      f^-^ 

•^    ^1*3-     ^a)I     aL_3-    ^.-«Vl     |_j]l     X-ä|j    'WÜ')    Ja-j    •Wj|^^    j   ijJlJj    Aji    '_y»^ 
1.  Man.      --'1.'.^. 


Icntativc,  (tout  etait  bicn) ;  siiioii,  ils  n'avaicnt  plus  qu'ä  abandonncr  la  partie,  * 
et  ä  s'enfuir  a  Damas,  avaiil  ([uc  l'agitatioii  produite  par  ccs  evthicmciits  nc 
rause  leur  pcrtc,  qiie  Icurs  enuemis  et  Icurs  advcrsaires  nc  meltciit  la  maiii 
sur  eux. 

Hosam  ad-l)iii  Lateliiii  iiioiita  ä  chcval,  accompagne  de  plusieiirs  cmirs 
et  de  Gurtclii,  liiu  des  inamlouks  sultaniens,  qui  avait  sii  capter  les  scnti- 
inents  d'un  groujje  de  mainloiiks,  lesquels  Ini  ob6issaient,  en  mcrne  tenips 
qu'ä  BaroTiIadai  '. 

Cc  Gurtclii  s'avaii(;a  vers  la  tente  de  Bektout  al-Azrak,  a  la  tete  dun 
parti  de  mamlouks;  ils  y  penetrerent  et  arriverent  jusqu'a  lui;  ils  se  preci- 
piterent  sur  Bektout,  et  le  massacrerent  dans  la  piece  oü  il  couchait,  au 
milieu  de  sa  tente'.  Un  certaiu  nombre  de  soldats  se  joiguirent  alors  ä 
Teniir  Hosam  ad-l)in  (Latchin)  '. 

Ouand  le   sultan,  qui  sc  trouvait  ä   ce  momcnf  dans  la  tente   imperiale, 

I.  liaruula-dai  est  ladjecLif  lormc  regulieroment,  par  le  sufTixe-toi,  -dai^  du  nom  de 
Li  Iribii  mongole  des  Baroula-s,  laquelle  est,  suivant  la  coutume  des  noms  des  clans 
niongols,  le  pluriel  en-s  d'un  singulier  Baroula,  qui  se  trouve  dans  le  nom  d'un  dcs- 
eendant  de  Bodontchar.  Aboul-Ghazi  explique  le  nom  des  Baroulas  ,  S^\>.  dans  la 
grapliie  persane  -  ^h,  qui  a  donne  naissance  ä  la  forme  Berlas  du  nom  de  cette 
tribu,  par  «  general  en  clief  »,  peut-etre  par  suite  d'un  rapprochement  assez  aventureux 
avec  le  turc  orienlal  parla-mak  j^^^.lj  «  briller  ».  —  2.  ^W-^^,  tente,  a  ete  explique 
plus  haul;  les  lentes  du  campement  imperial  etaient  enormes,  et  formaient  des  pavil- 
lons.  Le  bivouac  du  sultan  etait  une  veritable  cite  de  teile,  avec  des  cliambres  ä 
coucher,  des  salles  d'audience,  des  parties  reservees  aux  chevaux,  comme  Celle  dont  il 
est  parle  un  peu  plus  loin.  et  que  Ion  noiTiniait  i.stabi,  du  gree  arä^Xo;,  ii-t«S>,ov,  trans- 
crivant  le  latiii  stahnliini .  —  3.  l'arce  ([ue  toul  le  monde  savait  que  Laichin  succederait 
ä  Guetuboukha,  ipiand  relui-ci  serail  depose  ou  assassine. 


rol.lnov" 


596  MOUFAZZAl.  IBN  ABIL-FAZAIL.  [43'i] 

oCJ      sSJ>j)H        ^li>t-_>J      *.XJL^      |_jäju      4jM      >-SjJ      ^^JJ      OJjJJ      OAiJ      ^LiJl      IjJjÜ 

j_^lliJI  >_.ÜJ1  _yl   Jli"  Ui  Ij;   -C-i-i.   o.'L5Cj  Ij.    ^'Ul   A^y^  "^^A^^  (J^ 
Vj  lA^i  ^xJL^  ^  (»^t^  ^-l^*  ^^^—l'  (*^^  («~-^  ^r=-^  y?  f«-^^  -*^l3  ^'  (»jJ  '-^^J 

1.  Man.  ^-^U:^'.  —  2.  Man.  ^j^^'.  —  o.  Man.  ^^  ;  lirej,.y.l,  Sans  1'«///: 


comprit  ce  qui  se  passait,  il  appela  ä  son  aide  les  hommes  ijui  ctaient  daiis 
l'ecurie  pour  qu'ils  sellassent  les  chevaux.  Les  chevaux  furent  selles  sur-le- 
champ,  et  le  sullan  se  mit  en  seile,  accompagnc  de  quelques-uiis  de  ses 
mamlouks  et  de  Baikhas.  Ce  fut  ä  cct  instant  meme  que  cc  Baiklias  fut 
lue . 

Le  Sultan  al-Malik  al-'Adil  Guetuboukha  prit  la  t'uile,  se  dirigeant  vers 
Damas,  la  bien  gardce,  oü  il  sc  rcfugia  cliez  Agharlou,  son  mamlouk.  qui 
etait  vice-roi  dans  cette  ville,  et  il  vecut  lä,  commc  a  dit  Aboul-Tayyib  al- 
Motanabbi  :  «  Qu'il  est  vil  celui  qui  porte  envie  a  rbomme  qui  vil  dans 
l'opprobre;  combien  y  a-t-il  de  vies  telles  que  la  niort  est  plus  legere 
qu'elles !  » 

L'historien  a  dit  :  Rnsuite,  Temir  llosani  ad-Din  Latchin  rassemlda  les 
cmirs  ',  les  generaux,  les  grands  officiers  de  Farniee,  et  il  leur  dit  :  «  Je  suis 
Tun  de  vos  pairs,  et  je  n'ai  aucune  prctention  ä  vous  dominor.  .le  nc  donnerai 
pas  la  puissance  de  vous  Commander  ä  Tun  de  mes  mamlouks;  je  n'ccoufcrai 

1.  Parmi  ces  emirs,  Nowai'ri  (man.  arabe  1579,  folio  143  r°),  cite  Badr  ad-Din  Baisari, 
Shams  ad-Din  Kara  Sonkor,  Saif  ad-Din  Kiptcliak,  Saif  ad-I^in  al-lladjdj  Baliadour  al- 
Halabi  al-lladjib.  Cet  evenement  eut  lieu  Ic  lunJi  28  Moliarram  69li;  Xnwairi  ajoutc 
que  les  conjures,  qui  etaient  ä  tont  prix  decides  ä  se  debarrasser  de  Guetuboukba,  pas- 
sant  pres  de  la  tente  de  Bektout  al-Azrak,  y  penetrercnt  et  le  mirent  ä  mort,  mais  cet 
(!xploit  fit  rater  leur  coup,  en  leur  faisaat  perdre  quelques  instants,  ce  dont  al-Malik  al- 
'Adil  prolila  pour  s'echapper;  Baikhas  ^^^''  al-"Adili,  ayant  ete  lemoin  de  cette  vio- 
lenoe,  comprit  ce  qui  se  tramail:  il  sauta  a  cheval  pour  i'ourir  a  la  lente  imperiale,  mais 
on  ne  lui  (>ii  laissa  pas  le  temps,  el  on  Ic  massacra.  ('luetubouklia  sortil  par  derriore  la 
tente,  enlourcha  le  clieval  de  l'action  LjJl  ,  ^.J,  el  prit  ic  larj^e.  Ce  «  clieval  de  faction  " 
etait  un  coursier  tout  seile  et  bride,  qui  se  trouvait  ä  la  porte  de  la  tente  sultanienne,  en 
prevision  de  semblables  occurrences. 


[433]  lIlSroll'iK  l)i:s  SULTANS  MAMLOUKS.  507 


-L*   /yt    «j>^^"   jl        ,_jIä    <J    jLi«    ^_5j_^~iUJI    JIäJ    /f-*-''    v_i~w    ^U^li    *^\i-l  •iVii.inii- 


V 


jiiiiiais  CO  quc  Ton  me  dira  contre  voiis;  il  no  voiis  arrivcra  poiiit,  par  ma 
fautf,  les  dt'sayreiuents  que  vous  avez  eprouves  du  l'ait  des  mamlouks 
dal-Malik  al- Adil ;  vous  6tes  mes  caraarades',  et  je  vous  regarde  comme 
mes  freres.  » 

Saif  ad-Din  Kipleliak  al-Mausouri  prit  la  parole  pour  liii  rcpondre,  et  lui 
dil  :  «  Nous  craignons  quc  In  im  reviennes  sur  cette  iutention,  quc  tu  ni' »r,, 1.101  r 
tiennes  pas  ta  promesse,  et  (juc  tu  donnes  ä  ton  niamlouk  Maukoutemour 
tout  pouvoir  sur  nous,  si  bieii  qu'il  nous  arrivera,  ä  cause  de  lui,  les  meines 
ennuis  qui  nous  ont  assailli  du  fait  des  mamlouks  de  Guötul)ouklia.  »  Ce 
Mankoutömour  etait,  en  efTet,  le  mamlouk  de  Latchin;  Latchin  ressentait 
pour  lui  la  plus  vivo  aflection,  et  il  avait  toutes  les  faiblesses  ä  son  egard; 
ce  mamlouk,  gräce  ä  un  certain  sentiment  -  qu'il  inspirait  ä  son  maitre, 
jouissait  auprös  de  lui  d'une  Situation  inebranlable.  Latchin  jura  sur-le-chaimp 
aux  emirs  qu'il  n'agirait  jamais  de  la  sorte;  ils  s'accorderent  alors  pour  le 
reconnaitre  comme  suUan,  et  ils  lui  preterent  serment  de  fideJite. 

Le  onzieme  des  rois  des  Turks  fut  le  sultan  al-Malik  al-Mansour  Hosam 
ad-Din  Latchin  al-Mansouri.  II  s'assit  sur  le  tröne^  dans  les  dix  jours  du 
milieu  du  raois  de  Safar  de  Fannee  696  ' ;  il  confia  la  charge  de  vicG-roi 
(d'Egyptc)  ä  l'emir  Shams   ad-Din    Kara   Sonkur  al-Mansonri.  qui  avait  ete 

1.  Xowairi  (man.  arabe  157'.),  lol.  144  v°)  dit  au  contraire  que  ce  furent  les  gene- 
FMUx  qui  imposerent  ä  Latchin  ces  conditions  :  de  se  comporter  avuc  eux  comme  un 
simple  emir:  de  ne  jamais  rien  faire  sans  prendre  leur  avis;  de  ne  pas  permettre  ä  ses 
r  mamlouks  de  les  dominer;  de  ne  pas  donner  auxdits  mamlouks,  au  detriment  des 
emirs,  un  avancement  scandaleux.  —  2.  Mankoutemour,  parait-il,  favorisait  les  moeurs 
inavouables  de  Latchin.  —  3.  Venant  d'al-'Aoudja,  en  passant  par  Ghaza  (Nowai'ri, 
man.  arabe  1579,  fol.  144  v").  —  4.  Le  vendredi  10  Safar:  il  traversa  le  Caire,  revetu 
des  insignes  de  la  souverainete,  le  jeudi  IG  {ibid.). 

p.vTu.  on.  —  T.  XIV.  —  F.  :i.  3'.i 


♦fui,  im  V' 


598  MOUFAZZAL  IBN  ABIL-FAZAIL.  [434] 


4-LLa-L_Jl     AjLJ    ^jcÄ-S     ,y-*^'     '-  ^■—       r-'j'     rJiJ     Oi-^»=-    1^ J  y-iUJi       ti"-     'y9     lV 


IjJ  ^j  [^  jl^  ^1  ;tU)l   j.  ^^Ul  ..ilÜI   jlkUl  ^>1    oLUl  j  jii^lj  i^UJl 
jsli-l   i^jy^u}\   ^äJUJI    j^i-   jV-*Jl   („i.«-    jr::^^'^  Lä^  l^    (V-öJ    d]_^)l     Jl   ■«mL-jIj 


son  camarade  de  peloton  ' ;  il  iiomma  remir  Sa'i'f  ad-Din  Kiptcliak  ä  la  vice- 
royaute  auguste  de  Damas,  la  bien  gardee'.  Al-Hadjdj  Bahadour,  le  silah- 
dar,  conserva  les  foiictions  de  chambellan.  qu'il  exeryait  dejä. 

Quand  Latcliin  f'ut  arrive  ä  la  Forteresse  de  la  Montagiie,  quaud  il  se  fut 
iustalle  dans  les  fonctions  de  la  souverainete,  il  fit  sortir  le  sultau  al-Malik 
an-Nasir^  de  rapparteinent  dans  lequel  Guetubouklia  Tavait  relegue,  et  il 
l'envoya  ä  Karak,  pour  qu'il  residät  dans  cette  forteresse  et  il  l'y  fit  conduire 
par  l'emir  Saif  ad-Din  Salar  as-Salihi  al-Mansouri,  grand  maitre  du  palais  '. 

Ensuite,  il  fit  arreter  al-lladjdj  Baliadour,  et  il  donna  sa  place  ä  Temir 
Saif  ad-Din  Kurd,  grand  euuycr;  il  fit  remettre  en  liberte  Femir  Rokn 
ad-Din  Baibars  al-Tchasbniguir,  et  il  lui  rendit  sa  charge\  II  fit  egalement 
sortir  de  prison  Feniir  Saif  ad-Din  Bouralghi,  ä  qui  il  donna  une  charge 
d'emir  ä  Damas;  il  eleva  an  grade  d'cmir  son  mamlouk,  Saif  ad-Din  Man- 
koutemour,  et  plusieurs  autres  de  ses  mamlouks  ''. 

Le  Sultan  ne  coniera  tout  d'abord  aucun  pouvoir  ä  iMankouteniour,  qui 
intriguait  aupres  de  lui  contre  Femir  Shams  ad-Din  Kara  Sonkor,  rapportant 
les  propos  que  cet  oiRcier  avait  tenus,  dans  Fespoir  d'ohtenir  sa  place,  et 
par  Jalousie  de  ce  qu'il  entrait  librement  cliez  le  sultan,  (pii  lui  accordait 
toule  sa  confiancc.  Ges  delations  de  Mankoutemour  finirenl    [lar    imprimer 

1.  Et  son  coniplice  dans  l'assassiiial  d'al-Malik  al-Ashral'.  hhosh-i/ush  esl  la  trans- 
cription  du  turk  go/c/i-dash  «  conipagnon  de  marchc,  de  route  »,  synonyme  de  yol- 
dash,  avec  raspiration  du  i(  par  la  renconlre  du  Ich  el  du  d.  —  2.  11  donna  ä  Tt^inir 
Saif  ad-Din  Salar  les  ronctions  d'ostad  ad-dar;  ä  Saif  ad-Din  Bektömour,  le  silali- 
dar,  Celles  d'emir  djandar  (Nowairi,  man.  arabe  1579,  fol.  145  r°).  —  3.  Le  fils  de  Ka- 
laoun,  (|ui  avait  succede  ä  al-Ashraf.  —  4.  Le  nieme  auqucl  il  venail  de  confier  cette 
charfre:  voir  note  2.  —  5.  II  donna  a  Baibars  une  cliarno  d'i'inir  cn  l<]ovp|o  (Nowairi, 
man.  arabe  1579,  fol.  148  r°).  —  G.  'Ala  ad-Din  Aidoghdi  Siioukair,  Saif  ad-Din  Baidou, 
Saif  ad-Din  Tchaghan,  Saif  ad-Din  Baliadour  al-Mo'izzi  (Nowairi,  ibid.,  I'ol.  148  v"). 


'i.}.-)  lll^lnlUK  1)I-:S  SUI.IA.NS  .MA.MI.ULKS.  .V.)0 

'-^ — ="J    A.— alJ    [Ah    4_U:.    1^^    yiL-    \^        0'"*^     i-T"*^   ^C*'^''^     ^"^"^    iS*—"    j'-^    Ir*^    JIä:!!  «IuLIiiIv" 

^L«  JJ3  Ol  A«;   o  cLL  ^i-y-lj  4„i;  J  o.^  o/li  ^-jÄij  jLLJUL   a^UJI     k  «J 

^^Vl  i-ol  j  i-^y  As-j  lJ^?   Ijlijj   >U   !sil::^V   Uj>L   j^^i^JI    j^^$<^   jl^j 
^;^_aJI  ^_^  _^VI  äj:^!  J  ä.»~U)  L.lyl  ^t,j  IjJt  ^Ij  l,J  jjl  j^XJ\  ^^jJI  ^_^ 

^;=^j  '^^^b   y^   1/    ^   o^'   ^  <:±A^   ^   ^^\   \^  11^   aJ  ^_^^   j».Li 
1.  Miiii.  ^'.  ce  qui  rend  ce  vers  incomprehensible. 


leur  tiacG  dai,is  Tespril  de  Latchiii,  qui,  Jans  sou  for  iuterieur,  so  detaclia 
de  Slianis  ad-Din  Kara  Sonkor,  apres  avoir  ete  son  ami  intime.  C'est  ainsi 
qu'on  a  dit  :  «  Je  puis  lutter  contre  celui  qui  rapporte  raes  paroles,  mais  je 
ne  puis  rieii  faire  contre  uu  menteur.  Celui  (jui  cree  lui-meme  ce  ({u'ii  dit, 
j'ai  bieu  peu  de  moycns  de  me  defendre  contre  ses  attaques.  » 

Ce  Mankoutemour  faisait  le  Service  nuit  et  jour  aupres  du  sultan;  toutes 
les  fois  qu'il  trouvait  une  occasion  de  nuire  ä  l'emir  Shams  ad-Din  Kara 
Sonkor,  il  la  saisissait  aux  cheveux,  et  n'avait  garde  de  la  laisser  echapper; 
il  alla  jusqu'ä  aposter  des  geus  pour  denoncer  les  propos  que  tenait  Temir 
Shams  ad-Din,  pour  porter  ainsi  atteinte  ä  sa  Situation,  et  pour  le  perdre 
dans  l'esprit  du  sultan.  C'est  ainsi  qu'on  a  dit  :  «  Ils  etaient  presents,  et  nous, 
nous  ötions  absents;  ils  ont  ou  tont  pouvoir  de  dire  contre  nous  ce  qui  leur 
a  plu,  cur  une  piTsonnc  abscate  ne  tniuve  Jamals  quelcju'un  pour  temoigner 
en  sa  faveur.  » 

J.alcliin  n'avait  pas  exerce  la  souverainete  pendant  dix  mois,  qu'il  ordou- 
nait  d'arreter  l'emir  Shams  ad-Din  Kara  Sonkor,  qu'il  le  faisait  jeter  en 
prison,  et  qu'il  confiait  la  charge  de  vice-roi  d'Egypte  ä  son  mamlouk  Mankou- 
temour; il  lit  ensuite  emprisonner  l'emir  Badr  ad-Din  Baisari  ash-Siiamsi ', 

1.    11  le  fit  iriiprisDnnei-  dans  lapparlemenl  Salihi  L^LJ!  iiU.'!,  dans  la  Citadelle 


600  MOUFAZZAL  IBN  ABIL-FAZAIL.  [436] 

j^t^c^  ^„^  ^-^  i-P  i^^^yi  isL>^.i^  if.-^^  iT-^  ^•"•"^'Ij  l5j-*^'  *-^^  '(V-^^  J^ 

^fol.lOir».  Jl     J^_jj     1_     ö-      ^-1>J1    <-Jl   *  ^'-_P'-'     Jl^'     ,^-^1     lyjj    ®V^     VI     \y>\    ^:^_ 

1.  Ce  nom  a  disparu    dans    une  dechirure:  il    est   restitue  d'apres  Nowairi   iman. 
arabe  1579,  fol.  156  verso). 


l'emir  'Izz  ad-Din  Aibek  al-Hamawi,  et  Temir  Shams  ad-Din  Sonkortcha  ' 
az-Zaliiri,  le  tout  par  suite  des  intrigues  de  Mankouteraour,  et  de  ses 
ealomnies. 

Quand  Maukoutemour  fut  invesli  de  la  vice-royaute,  il  domiiia  entiere- 
ment  l'esprit  de  son  maitre;  il  iie  lui  laissa  aucune  initiative,  et  il  Fempeclia 
de  voir  quelque  personne  que  ce  füt,  de  ses  intimes,  ou  des  gens  ordinaires. 
Lorsque  Latchin  faisait  expedier  un  rescrit,  s'il  ne  plaisait  pas  ä  Mankou- 
temour,  celui-ci  Tarretait,  et  en  empechait  Fexecution;  si  le  sultan  faisait  ecrire 
undiplome  qui  n'avait  pas  son  agrement,  il  le  decliirait,  alors  qu'il  etait 
revetu  de  l'apostille  imperiale,  il  n'y  pretait  aucune  attention,  et  n'en  tenait 
aucun  compte.  Maukoutemour  ordonna  ({ue  les  finances  fussent  transportees  ä 
son  hötel,  et  non  au  tresor;  le  vizir  se  tenait  devant  lui  ä  ses  audiences;  il 
obeissait  ä  ses  rescrit's,  cherchant  ä  se  concilier  ses  bounes  gräces,  et  il  n'exe- 
cutait  aucune  affaire  saus  prendre  ses  ordres. 
ffüi.io2r.  Cette  annee,  les  evenoments  necessiterent  le  trausl'ert  de  ranuee  budge- 
iaire  696  ä  Tannee  697;  ce  transfert  fut  une  Operation  nominale,  et  seul 
en  tint  compte  le  bec  des  plumes  des  scribes".  Cette  meme  annee,  on  dressa 

(Nowairi,  man.  araljo  1570,  fol.  154  r°).  Nowairi  [ibid.,  fol.  156  v"i  ajouto  ([uc  Lalcliin  fit 
egalenient jeler  dans  un  cacliot  Saif  ad-L)in  al-Hadjdj  Bahadour  ai-lialabi  al-lhuljiii. 

1.  Sonkortclia  signifie  «  le  petit  gerfaut  ».  —  2.  Nowairi  dit  plus  claireiinMil  iinnn 
transfera  Tannec  budgetaire  de  696  a  697,  conime  on  avait  coulume  de  le  faire,  louli's 
les  fois  qu'il  s'etail  ecoule  un  laps  de  temps  de  33  ans,  qui  faisait  un  residu  dune 
annee,  par  suite  de  la  diffurence  qui  existe  entre  les  annees  lunaires  qui  sont  usilees 
chez  les  Musulmans  et  les  annöes  solaires  d'apres  lesquelles  sont  tenus  les  coniples  des 
bureaux:  en  fail,  Irente-trois  annees  civilcs  lunaires  valcnl  trente-deux  annees  solaires 
budgetaires;  si  Ton  accorde  les  deux  compuls  ä  une  date  delerminee,  on  sc  trouvcra, 


[437]  JIISTOIRE  üliS  SULTANS  M.VMLOUKS.  601 

<S^    1^3    (9i^\   ÖJI    v     jk-;-    f>t<)L    ^L_jpo"    y>j    ^Ui-3    J,^j    --    ^ 

^1  j;Jl  j-v;  ^.-.Vl  j^^  ljt>U"  fv>tj-l3  l,,^=:üi)  ^^^  J\  ß~^\  iyy„  Jl  <.j-^i.n^l 


a  iiouveaii  le  catlastro  de  rcmpire  egyptien',  et  on  revisa  l'assiette  des  fiofs 
militaires. 

Cette  aiineo,  Mankoutömour  fit  agröcr  par  son  maitri'  Tidcc  d'envover 
l'armee  dans  (le  pays  de)  Sis,  pour  en  faire  la  roiKpietc,  et  pour  ni  detruire 
les  forteresses.  Le  sullan  iit  alors  partir'  Tetnir  Badr  ad-Diii  (I^ektash  al- 
Fakhri),  eniir  silali,   römir  Shams  ad-Din  Aksonkor  Guertei ''  al-Mansouri, 

au  bout  d'un  tiers  de  siecle,  en  lace  d  une  differenco,  d'une  annee  pleine,  c'est-ä-dire 
que,  cette  concordance  ayant  ete  faite  en  664,  l'annee  budgetaire  solaire  696  corres- 
pond,  par  suite  du  deplacement  successif  du  1«'  Moharram  a  travers  tous  les  mois  fix(!S 
de  lannee  solaire,  ä  l'annee  civile  lunaire697,  d'oü  l'operation  decrite  par  Nowairi  (man. 
arabe  1579,  fol.   163  r°). 

1.   Cette  Operation  porte  dans  Fhistoirc   de  l'Egypte   le  nom  de  cadastre    Hosami 

J^~^\  Oi^j-";  eile  est  detaillee  par  Nowairi  (man.  arabe  1579,  fol.  162  v°),  et  Makrizi 

Xyiamlouks,  II,  2,  65  et  ss.)  l'a  Üecrite  d'apres  cet  historien.  Ce  furent  les  emirs  Badr 

ad-Din  Ilek  al-Farisi  al-Hadjib  et  Baha   ad-Din  Karakoush  al-Zahiri  qui  suggererenta 

llosam  ad-Din  l'idee  de  cette  Operation  qui  prit  son  nom.  —  2.  Nowairi  ajoute  l'emir 

Ilosam  ad-Din  Latchin   ar-Roumi,  qui  etait  ostad  ad-dar;  ils  partirent  en   Djoumada 

Premier  697  (Nowairi,  ibid.,  fol.  157  v°);  ces  emirs  arriverent  ä  Damas,  le  5  Djoumada 

second,  et  ils  en  reparlirent  le  S,  avec  Rokn  ad-Din  Baibars  al-'Ädjami  Altchaligh,  Saif 

ad-Din  Ketchegun   .r^?/,  Baha  ad-Din  Kara  Arsalan  al-Mansouri;  les  troupes  de  Safad 

partirent  avec  l'emir   '.Mam  ad-Din  az-Zikri,  Celles  de  Tarabolos  egalement,  Celles  de 

Ilamah,  avec  al-Malik  al-Mouzaffar.  Le  roi  d'Armenie,  apprenant  ces  evenements,  cii- 

voya  une  ambassade  au  Caire,  sans  obtenir  de  resultat.  Badr  ad-Din  continua  sa  marcbe 

sur  Alep.   Une  partie  de  l'armee  d'Alep,  sous  le  commandement  d'Alam  ad-Din,   sur- 

nomrae  Alzaghali  ^jJ',  sejoignit  aux  troupes  egyptiennes.  Le  recit  de -Nowairi  pre- 

sente  certaines  differences  avec  celui  de  Moufazzal;  le  fils  de  Kalaoun  se  nommait  'Ala 

ad-Din   'Ali  (Nowairi,  man.   arabe   1579,  fol.   159  r°).  Ketchegun,  en  mongol,  signitie 

«  fort,  audacieux  » :  on  trouve  ce  mot  transcrit  en  turk-oriental  sous  la  forme  ketchugun 

.\^S,  avec  l'assourdissement  de  Yc  en  u,  d'oü  derivent,  par  la  chute  de  la  guttiirale, 

les  mots  kutchun    .,j^i'et  kutchuin  ^^S  «  fort,  forcc  »;  ketchegun,  dans  le  mongol 

actuel,  s'est  reduit  a  ketsegu.   En  turk-oriental,      ,/y^/  kutchugun  designe  un  pelit 

oiseau,  sans  doute  par  antinomie.  Alzaghali,  pour  Alsakhali,   en  turk-oriental,  signifie 

<(  qui  a  la  barbe  rousse  ».  —  3.  Malgre  la  graphie   de  Nowairi,  la   forme  exacte  de  ce 

nom  est  douteuse.  i^ß  kerlehv,  en  mongol,  ne  s'explique  par  aucune  etymologie  pos- 

sible  ou  acceptable;  il  est  peu  vraisemblable  que  kertebe  represento  le  mongol  kebertei 

«  qui  rcssemblc  a  quelqu'un  »,  avec  le  retournemenl  du  mot  aulour  de  Vr;  ^ß  kirtie, 


602  MOUFAZZAL  IBN  ABIL-FAZAIL.  [438] 

jIa^JJI  ^^»i<,  j;_jJ1  u^  ^^Vlj  ^jy=:^\  'aj^  >~s1  J:.-^1  ,_r^  ^--"Vb  ^>l- 
•^jOI  e^  ^^^Vl  <=-^  ®ö_^-uJl  ^1  Jl  p^  ^läJl   Ö.l>Jl3  ÖLiJl  ^LJl  ^Ij 

•'jj,^^  <uj\  ^n;  ^^lüi  ^'Ui  j^S\  j^-01  ^>  ^•yij  ^lüi  üoji  ^^l-  -ji:^-? 

1.  Man.  A..-^:  ce  nom  est  tres  nettement  ecrit  i-JjS'  dans  Nowairi  (man.  arabe  1579, 
folios  157  verso  et  158  recto).  —  2.  Man.  ^^^-  —  3.  Le  manuscrit  ajoute  ^1^;  son 
texte  a  subi  des  alterations  graves  dans  ce  passage.  —  4.  Le  manuscrit  omet  ^t'-J'. 
—  5.  Man.  ,^h;  1«  lecture  ,'^y.  est  certainc.  —  6.  Man.  ^1^;  dans  Tautographe  de 
Nowairi,  ;ly=.  —  7.  Man.  (,-»j*^;  Nowairi  (man.  arabe  1579,  fol.  161  recto)  ^jo^^ö^,  Ho- 
maimis,  qui  est  le  diminutif  de  Ilammous.  —  8.  Man.^'^'^j^,  "SowiHn  [ibid.]  J{::^^. 


remir  Saif  ad-Din  Bektemour,  le  silahdar,  et  il  ordonna  aux  contiiigents  de 
Damas  et  d'Alep  de  se  mettre  en  route  avec  ces  generaux  pour  marcher  contra 
Ic  pays  de  Sis. 

L'emir  Saif  ad-Din  Kiptcliak,  vice-roi  de  Damas,  l'emir  Paris  ad-Din 
Ilbeki'  as-Saki  az-Zahiri,  vice-roi  ä  Safad,  l'emir  Saif  ad-Din  Bizlar  al-Man- 
souri,  l'emir  Saif  ad-Din  Azaz  as-Salilii,  mamlouk  d'al-Malik  as-Salih  'Ali, 
fils  d'al-Malik  al-Mansour  Kalaoun,  marcherent  vers  le  pays  de  Sis,  et  Tenvalii- 
rent;  ils  s'y  emparerent  de  (juelques  localites  sans  grande  importance,  tolles 
que  Tall  Hamdoun,  Hammous,  la  citadelle  de  Nadjm",  al-Masisa,  Sourfand- 
kar,  et  lladjar  Shoghlan. 

C'etaient  de  petites  forteresses;  elles  ne  valaient  mcme  pas  unc  partic  du 

avcc  ie  rendant  ei,  comme  dans  Noghia  icjj,  transcrivant  NokliaV  ^_^^-',  rcpresentc 
soit  giertet  «  qui  a  une  maison,  marie  »,  soit  kirite'i  «  conformc,  convenable  ».  seit 
kiirtei  «  riebe  »,  soit  meme,  avcc  la  cliutc  de  la  gutturale,  guergiietei  «  qui  possede 
une  femme  »,  dont  derive  giiertei. 

1.  Ce  nom  se  retrouve  dans  la  grapbie  persane,  sous  la  forme  plus  complele  Jj' 
-Vj;  Il-beki  signifie  «  le  tres  puissant  »,  br/ci,  avec  son  derive  bi/citoii,  signifiant  cii 
mon"-ol  «  puissant,  fort  ».  —  2.  Nadjm  est  la  citadelle  que  Nowairi  nonime  Nadjima 
i^w^  (man.  arabe  1579,  fol.  159  v°).  Les  olliciers  musulmans  lassiOgeaient  quand  Ics 
Armeniens  leur  apporterent  les  clefs  d'al-Noukair  ^,  lladjar  Slioglilan,  Sourl'andkar 
^T^ji^.,  Zandjfara  M?^ji  Homaimis  ^j.=*^*^,  en  lout  de  onze  forteresses  (man.  arabe 
"l.wl»,  fnl.   liil    r"). 


I.lii-^v 


[439]  lllSTüIRK  DES  SULTANS  MAMLOCKS.  ()03 

\y>Ci    UiJ     i.->ijlj    icÜJI    JÄjJ    iiiJl     CäJ'    JDj    -CjJ»    J^    u^«Ä,_    JO    li.»     ^i     ^.-CJ 

ljAs-3  Lw'jj  l^^Uj  IjJl  j^jV  ^Ifj  1_5-Äi~;3  A*    LJ  L*j5^  ^^^   «ji.^  u  ^  ^j>~>  ^ 


tribut  qui  etail  iinposi-  au  priucr  de  Sis;  car  iretait  lemi  ili-  {)a\-cr  cliiuiuc 
aiinee  cinq  ceul  iiiillc  dirhams  d'arg-ent  cii  cspeces  soiinantes,  et  de  donner 
un  certain  noiubrc  de  mulets  et  de  chevaux  au  sabot  ferre;  cda,  sans  compler 
los  autres  objets  qu'il  envoyah  comrae  tribut  de  son  pays  (en  Egypte),  car  il 
etait  le  tributaire  du  sultan,  ä  qui  il  obcissait,  et  qu'il  recounaissait  commc 
son  suzcrain.  Quand  (les  emirs  egyptiens)  eureat  conquis  ces  miserables 
localites,  le  roi  d'Armeuie  cessa  de  payer  ce  tribut,  et  il  arriva  par  son  fait, 
ce  qui  sera  raconte  plus  loin  ' . 

Ensuite,  les  Egyptiens  mirent  dans  ces  Ibrteresses  quelques  troupes,  qui 
n'eurent  pas  ce  qui  leur  eüt  ete  necessaire,  et  qui  les  abandoanerent,  au  bout  *ioi.ir2v 
de  quplquo  temps,  emmenant  (tous  leurs  hommes  avec  elles).  Les  Armeniens 
revinrent  les  occuper,  et  s"en  emparerent;  toutes  les  fois  qu'ils  trouverent  dans 
l'une  d'elles  des  soldats  musulmans,  ils  les  massacrerent.  Gette  campagne 
out  Heu  dans  le  courant  de  l'annee  697. 

Gelte  meme  annee,  Guötuboukha'-  sortit  de  la  citadelle  de  Damas,  et  il  sc 

l.  Badr  ad-Din  Beklash  confia  le  gouvernement  de  ces  conquetes  ä  Saif  ad-Din 
Esentemour  Gurdji,  un  des  emirs  de  Damas,  lequeL  quand  il  apprit  l'arrivee  des  Tatars, 
s'empressa  de  les  evacuer,  ce  qui  permit  aux  Armeniens  de  les  reoccuper  (Nowai'ri , 
man.  arabe  1.579,  fol.  161  r"'.  Latchin  fit  ensuite  partir  urie  autre  expedilion  pour  le 
pays  de  Sis,  sous  le  commandement  de  Saif  ad-Din  Bektemour,  le  silalidar,  Saif  ad- 
Din  Toghtogha  ^ILii',  Moubariz  ad-Din  Aulia  U^l  ihn  Karaman,  '.\la  ad-Din  Aidoglidi 
Shoukair  al-Hosami,  mais  le  roi  de  Sis  envoya  une  amha.ssade  au  Caire,  et  cette  armee 
ne  depassa  pas  Alep  (ibid.,  fol.  161  v°).  —  2.  Guetuboukha  s'etait  enfui  ä  Damas,  et 
s'etait  fixe  dans  la  citadelle,  de  laquelle  il  continua  ä  exercer  la  souverainete,  sans 
s'inquieter  le  moins  du  monde  de  Latchin ;  mais  cette  plaisanterie  ne  pouvait  se  pro- 
longer  indefiniment,  et  il  fit  sa  soumission  au  nouveau  sultan  :  «  .\1-Malik  al-^lansour. 
dit-il,  est  mon  camarade  de  peloton,  et  moi,  je  suis  son  serviteur;  je  vais  resider  dans 
Tun  des  appartements  de  la  forteresse,  jusqu'ä  ce  que  le  sultan  ecrive,  et  fasse  connaitre 
la  maniere  dont  il  lui  parait  que  je  dois  etrc  traite  ».  Latchin  lui  attribua  la  forteresse 
de  Sarkhad,  dont  Guetuboukha  declara  se  contenter  iNowaVri.  man.  arabe  l.">7i).  fol. 
14,5  r"-147   v°l. 


004  MOUF/VZ/AL  IBN  ABIL-FAZAIL.  [440] 

cU'j^   j   j^  ^  «ÖJI   JiJ-fc   ti   ä-^^   d)^U   ^sy^   ^   J^^   «jU-s   <_a3I   iJU.    <£L"lj 
_^IiLJI  dOJI  jÜa.UI  J\  ^3jij  j.^jJl  ._pjjt  -c^l  diUI  j^l  v^L  Jy  cJl  iJjt 

<lJI  iAA  ^    iy  U-ls  in-UiJL  xjjfr  4.iiu&lj  xy«.!!  'isj.=-i  *jJ — 03  ia-ls  ,j  »,^  i_,o  ■cy-i 

1.  11  ne  reste  que  les  traces  jde  ce  mol  qui  a  presque  entierement  disparu  dans  une 
dechirure.  —  2.   FJre  «l^l.  —  3.  Lire     Ao^U. 


rendit  ä  Sarkhad,  le  iiiardi,  dix-neuvieme  jour  du  mois  de  Rabi'  prcmier. 
Gelte  annee,  al-Asar  fut  investi  de  la  charge  de  vizir  dans  l'empire  egyplien, 
en  remplaccment  d'lbn  al-Khalili;  on  s'assiira  de  sa  personne;  on  l'obligea 
ä  se  reconnaitre  debiteur  d'une  somme  d'argent  qu'il  ne  devait  pas,  et  on  lui  fit 
signer,  ainsi  qu'aux  personnes  de  sa  maison,  poiir  cent  mille  dinars  d'effets ' . 

Histoire  de  ce  qui  arriva  cette  annee  aux  rois  du  Yemen.  Au  commen- 
cement  de  cette  annee,  al-Malik  al-Mouayyad  Hi/abr  ad-Üin  Daoud,  üls  du 
Sultan  al-Malik  al-Mouzaffar  Shams  ad-Din  Yousouf,  fds  d'al-Malik  .al-Man- 
sour  Nour  ad-Diu  'Omar,  üls  (FAli,  fds  de  Rasoul,  Cut  investi  de  la  souverai- 
nct(>  du  Yemen,  apres  son  frere,  al-Malik  al-Ashraf. 

Lorsque  mourut  al-Malik  al-Mouzaffar,  son  fds,  al-Malik  al-Ashraf  monta 
sur  le  tröne;  cliacun  des  freres  (d'al-Ashraf)  courut  se  refugier  dans  une 
forteressc,  oü  il  se  fortifia,  et  al-Ashraf  fit  arreter  son  (autrc)  frere,  al- 
Mouayyad,  qu'il  fit  emprisonner  pres  de  lui,  dans  la  citadelle.  Ilarriva  alors 
qu'al-Malik  al-Ashraf  mourut  cette  annee  meme,  empoisonne;  il  avait  deux 
coneubines  qu'il  aimait  beaucoup;  mais  elles  se  degoüterent  de  lui,  et  ICni- 
poisonnerent. 

11  mourul,  et  (son  eorps)  rcsta  ainsi  (saus  sepuilurc)  peudaul  deux  jours. 


].  En  GSKi,  Latchin  coiilia  les  fonclions  de  vizir  ä  Sliams  ad-Din  Sonkor  al-A'sar, 
ainsi  que  le  soin  de  ponrvoir  au  gouvernemcnt  de  TEgyple  et  de  la  Syrie.  Sonkor 
al-A'sar  tinl  seance  pour  la  premiere  lois,  lo  2(i  Uadjab.  Nowairi  (ihid.,  fol.  l.">0  vi 
n'indique  point  le  montant  de  la  somme  qui  fut  extorquee  ii  I'^aldir  ad-Din  ibn  al- 
Kiialili.  Kn  (i'.)7  [ibid.,  fol.  157  r"),  au  mois  de  Djoumada  premier,  Latchin  rendil  le 
vizirat  ä  ce  personnage,  qui  elait  Fakhr  ad-Din  Omar,  lils  du  shaikli  Moudjaliiii  ad- 
Din    Abd  al-Aziz.  al-Klinl-iii. 


re 


^V'.lj  IIISTOIRR  DKS  SULTANS  MAMLOUKS.  «05 

l:_.    j»^   J^S   o^   ^j^^    J'^    ^'^-'  ^-^  c/-:*  -'^   ^^^^   '::lr   *>  ^>^  .>'^-^^ 
<L<Cu:_j  jcrjjl  ''i^l  rj^   'J  ^j^^  '  ^^~^*l>  ®-^;;3^^  o*^  ^^.  tr^  ^:^^  y"u<\.w 

J\   ji^Uli   «O    i'-v"    l-^^    c5^    '^^--'3   r^   '^^^    ^'^    >-'^"   ^:•^   ^"^-^    J>'    ^ 

1.  ^_^'JI  ^'  est  ecrit  dans  la  marge.  —  2.  Lire  Jo.!  wiU.  3iü  iJ  ÜU^.  —  ö.  Li 
^U'.  —  4.  Man.  jj-V-J'.  —  5.  Lire  'j,_jirJ,  par  suile  de  hi  confusion  du  _>  et  du  j_,. 


(Apres  ce  hips  de  temps),  les  officiers  se  rcndirent  au  palais  royal,  daiis 
la  citadelle  de  '.Vrka,  pour  sy  rcncontrer  avec  lo  gouverneur;  ils  lui  appri- 
rent  la  mort  d'al-Malik  al-Ashraf,  et  ils  lui  direut  d'envoyer  quelqu  un  ä  la 
recherche  de  Tun  de  ses  freres,  pour  qu'ils  l'investissent  de  la  souverainete ' . 
Le  gouverueur  repondit  :  «  Ce  n'est  point  lä  un  hon  avis;  cliacun  de  ses 
freres,  en  eilet,  est  eloigne  de  nous  de  cinq  ä  six  jours  de  chemin,  et  il  faudra 
ä  chacun  d'eux  ce  meme  temps  pour  venir  ici";  si  taut  est  qu'ils  ajoutent  foi 
a  untre  parole,  et  qu'ils  ne  disent  pas  :  «  Voilä  une  ruse  de  notre  fröre  pour 
u  nous  faire  jeter  dans  un  cachot,  comme  al-Mouayyad  •'.  » 

«  Le  bien  public  exige  quo  nous  fassions  sortir  de  prison  le  frere  (du  sultan),  "M.  io:ii 
al-Mouayyad,  et  que  nous  lui  donnions  la  souverainete,  avant  que  les  Zaidites  ' 
n'apprennent  la  mort  d'al-Malik  al-Ashraf;  car  (s'ils  l'apprennent),  ils  se  revol- 
teront  contre  nous;  ils  nous  donneront  beaucoup  de  fd  ä  retordre,  et  nous 
n'aurons  pas  de  roi.  »  Les  ofTiciers  du  palais  lui  repondirent  :  «  Comment 
pouvons-nous  investir  notre  ennemi  d'un  pouvoir  absolu  sur  nous"'?  —  Je  lui 
ferai  preter  serment  de  ne  pas  vous  inquieter,  et  je  m'engage  ä  obtenir  de  lui 
tout  ce  que  vous  voudrez.  » 

Les  officiers  acceptereut  cette  proposilion;  le  gouverneur  se  rendit  chcz 
ash-Shamsiyya,  qui    etait    la   tante  paternelle    d'al-AIalik   al-Asliraf  et  d'al- 

1.  Litt.  «  pour  (juc  nous  l'inveslissions  ».  —  2.  Lilt.  <<  il  viendra  dans  (un  temps: 
pareil  ä  cela  « :  c'esl-ä-dire  qu'il  fallait  compter  un  temps  de  dix  a  douzc  jours  pour  que 
Tun  de  ces  princes  arrivät.  ~  3.  Al-Mouayyad  etait  le  frere- dal-Asliraf  et  des  princcs 
qui  avaient  mis  cinq  ä  six  jours  de  marche  entre  euK  et  lui.  —  4. 11  s'agit  ici  des  Zaidites, 
disciples  de  Zaid,  descendant  d'Ali,  qui  ont  toujours  ete  en  tres  grand  nombre  au 
Yemen.  —  .3.  Al-Mouayyad  etait  l'cnnomi  des  olTiciers  d'alAshraf,  qui  l'avait  fait  in- 
careerer. 


G06  MOUFAZZAL  IBN  ABIL-FAZAIL.  [442] 

4JI    -^.J-oJl    f-j^    -T^^J    <-^^    ^^.    J'^    «-^3    '^^    0^    V^'^'    t/^    ^-^    (^    cüly 
JCi    Juj     Lll     Jls)     XLJI     ^\s>zi    ®CJ;U>JI     >:^>^     jL»Vl     LiaaTj     U     v_iU>tr     «Aiar    Jlsj 

A_lt      '1<JI;      \^pr^      ^\^\      1^.^-i      >jy;Vi     dl.Ul      JS,     \y^Ji     Af>li      dlUI      ^     ^\ 

^U  ^1  ijr*-^^  ^^^"^  '-5-C"-'  ^  ^y^j  'lr«"^b  ^'3^'  ^-^"^  jV^^  '"^■i  Jj  *^j^.  ^^^-5 
^l^^V    La.    i_^l    jj_^   jl^j    j^-01    ^^    -^".3-»^'    ciUI    ^Liu-ij   «IjÄl^ts    j^yÄsJ! 

i.  Lire  f^'. 


Malik  al-Mouayyad,  et  qui  i'tait  toute-puissante  sous  le  regne  de  son  fröre, 
al-Malik  al-Mouzaffar.  Elle  approuva  le  plan  du  gouverneur,  qui  partit  imme- 
diatement,  se  rendit  ä  la  porte  du  cachot,  et  pria  al-Mouayyad  de  mouter, 
et  de  s'en  venir  avec  lui.  II  lui  dit  :  «  Monte,  jure-nous  de  ne  pas  nous-  inquie- 
ter,  et  donne-nous  l'assurance  que  tu  n'attenteras  aux  jours  d'aucun  des 
hommes  deTentourage  du  sultan.  » 

Al-Mouayyad  fut  saisi  de  terreur,  et  il  se  dit  :  «  Cet  homme  veut  certaine- 
ment  ma  mort  »,  mais  il  jura  tout  ce  qu'il  lui  demandait,  et  de  ne  lui 
nuire  en  aucunc  maniere.  Quand  il  fut  monte,  le  gouverneur  l'emhrassa, 
lui  baisa  la  main,  et  lui  preta  serment  de  fidelite,  tant  en  son  nom  qu'en 
celui  de  toute  la  cour  de  son  frere,  al-Malik  al-Ashraf.  Al-Mouayyad  entm 
dans  le  palais  oü  habitait  son  frere:  il  le  trouva  mort,  le  corps  tout  tumefie;  il 
ordonna  de  le  laver '  et  de  l'ensevelir. 

Quand  Taube  parut,  la  garnison  de  la  citadelle  monta  ä  la  parade,  comme 
ä  son  ordinaire,  et  les  officiers  commanderent :  «  Que  la  fortune  acoompagne 
al-Malik  al-Mouayyad;  implorez  la  misericorde  d'AUah  pour  al-Malik  al- 
Ashraf!  »  Quand  les  gens  cntendirent  ces  paroles,  ils  se  niirent  a  pleurer 
la  mort  du  sultan,  car  ils  avaient  de  l'affcction  pour  lui.  Ce  nieme  jour, 
le  vizir  arriva,  ainsi  que  les  generaux;  ils  envoyerent  la  formule  du  ser- 
ment dans  toutes  les  forleresses,  qui  jurerent  fidelite  au  nouveau  sou- 
verain. 

Ce  fut  ainsi  que  la  souvcrainete  eeliut  a  al-.Malik  al-Mouayyad  llizubr 
ad-l)in;  ce  prinec  eut  une  conduilc  louable,  et  il  ainia  les  gens  de  merite;  il 

I.  De  fairr  les  ablulions  legales. 


[443]  IIISTOIRE  DES  SULTANS  MAMLOUKS.  (i07 

j, a!1  ^U^^  '  ylül  aUlj  ^j-t  j.>'l  ^y  ^IkJI  ^Ul  |»*3  iVjl  i*%'  ^3  J^"^ 

CiÜI     (.liJlj     ^,^M     jlkUj    ^Jl^c;     j^UJI     ■     ^^.cllj    ViLJLj     J^'i      «— ■     i-     ^li^J}  'fol.lliav 

b.lfb  Jj  *(»(31ä>  c'j.U1  ■cij  ^^aJI  ^^j.a  -^"i-*^^  ci-lJi  ^j^l   jÜa-Uj  j;;^V  j^j-auJi 

jl5Cs    jLiäJL    <cU-L»    'jj^>U)l    A-as    U;jj    tjiü>Mj    f-jjj!l    ^^1    ^^    (_5i'^    jI~3ä]1 
U  .>^lj  -«^L    j  sA»iyi  iLOI   J  ;jiUl   L.jj   ^j^^^    ^jj   f>j^^   >J^^a1   J^  (V'.^ 

1.  Ce  nom  nianquc  dans  le  manuscrit;  il  est  restitue  d'apres  le  recit  de  Kliazradji. 
—  2.  F.ire  ,.,^^'. 


eilt   trois  fils,  al-Malik   al-Moiizailar   Roth    ad-Din     Isa,  al-Malik  sl-Zafir ' 
Zirgham  ad-Din  ^loharaniad,  et  al-Malik  al-Mas'oud  Asad  al-Islam". 

Au  commcnoement  de  rannee  697,  le  khalife  al-Hakim  regnait   comme 'i'oi.iouv 
precedcrament ;  le  sultau  d'Egypte  et  de    Syrie  etait    al-Malik    al-Mansour 
Latchin;  le  sultan    du  Yemen,  al-Malik   al-Mouayyad  Hizabr    ad-Din;  les 
autres  rois,  comme  ci-dessus. 

Cette  annce,  il  parut  en  Egypte  une  quantite  considerable  de  rats,  teile 
qu'ou  n'avait  Jamals  cntcndu  parier  d'une  semhlable  depuis  quo  le  monde 
etait  monde.  Cela  se  produisit  vers  l'epoque  de  la  moisson;  ccs  animaux 
se  jeterenl  sur  les  ciiamps  de  ble  et  les  devore';renl ;  les  cullivateurs  essaye- 
rcnl  maintes  fois  de  les  devancor,  pour  les  cnipecher  d'attaquer  leurs 
recoltes,  mais  les  rats  arrivaient  avant  eux  pour  saccager  les  champs  cultives 
et  devorer  le  ble  cn  herbe.  11  arriva  souvent  quen  une  seule  nuit,  dans 
un  seul  canton,  les  rats  detruisirent  la  recolte  sur  pres  de  einqiiante  arpeuts 
Cela  causa,  cette  annee,  une  diminution  dans  la  production  iles  grains,  et 
les  gens  congurent  une  grande  peur  de  cet  evenenient.  Allali  lit  cesser  cette 
calamite,  ([ui  fut,  puis  passa. 

I.  II  manque  ici  le  surnom  de  fe  prince.  —  2.  Ce  sultan  eut  pour  successeur  al- 
Malik  al-J\Ioiidjaliid  Saif  al-Islam  Aboiil-Hasan  Ali  ihn  Daoiid  ibn  Yousouf  ibn  Omar 
ibn  '.Mi  ihn  ilasdul  ^Kliazradji,  J/isto/re  du   Yemen,  man.  arabe  .").S32,  folios  74  r^-Tö  r"). 


608  MOUFAZZAL  IBN  ABIL-FAZAIL.  [444]  , 

j_j-^   (,5^'    Jr^'    >J^"   ®jtJl    ^!>i    ^^1    'Ir»"^'    i>*    ^^=^    "^-y  ^i  ®dUi._   !i,,r*^    1^-^ 

/.UJI  ^l;   *  jUcis  j^_a)1  ^_ä<^  ^rr°"^^  (V^  ÄfcL^  'l^Vl  ^  Jüi  x."  -^jl"  j  jlSijjJl 

(.^i-Vl    iytlii;  -Ci-   ^_^l-vJl   yt.j   jljls   |»y5Cu  ^\   \y^i3   Zj\^\   Ij-'^J  ®jül   ^  ^Jl 

1.  Man.  (J^'.  —  2.  Man.  j^L.  —  3.  Lire  U-^V   '^^-•"'i  quoiqu'il  soil  bien  ccrtain 
qu'ä  cette  epoque,  tont  le  monde  li-sait  u«  kann  amir  djandar. 


Cette  annee,  le  sultan  al-Malik  al-Mansour  tomba  de  cheval,  et  se  brisa 
le  bras  dans  rilippodrome;  il  dut  rester  dans  ses  appartements  duraiit 
plusieurs  jours;  puis  il  se  giierit,  et  il  monta  ä  cheval,  le  onzieme  jour  du 
niois  de  Sal'ar;  on  a  dit  au  sujet  de  cet  accident  :  «  Tu  reunis  en  ta  personnc 
la  bravoure,  la  generosite,  la  science;  un  cheval  ne  peut  porter  tout  cela  sur 
son  dos ' .  » 

Cette  anuee,  larinee  victorieuse  s'en  revint  de  Sis  ä  Iloms,  et  dans  las 
environs  de  cette  ville;  une  partie  re'sta  ä  Alep  en  detachement  -.  Al-Malik 
al-Mansour,  ä  l'instigation  de  Mankoutemour,  et  d'accord  avec  lui,  envoya 
des  forces  au-devant  de  ces  troupes,  et  il  leur  ordonna  d'arreter  plusieurs 
(de  leurs  emirs);  mais  ces  ofiiciers  eurent  vent  de  ce  (dessein  de  Latchin). 

Recit  de  l'exode  de  plusieurs  des  emirs  vers  le  pays  des  Tatars.  Son 
Excellence  Roknienne  •'  Baibars,  le  davaddar,  a  dit  dans  sa  chronique  :  Alors, 
plusieurs  des  emirs,  parmi  lesquels  l'emir  Saif  ad-Din  Kiftchak,  gouvcrneur 
de  Damas,  l'emir  SaiT  ad-üin  Bektemour,  le  silalidar,  qui  etait  Tun  des 
Ol.  101  r.  priucipaux  emirs,  et  qui  remplissait  Ics  fouctions  d'cmir  djandar,  l'emir  Paris 
ad-Din  llbeki,  l'emir  Saif  ad-Din  Bizlar,  et  Saif  ad-Din  'Azaz,  le  silalidar, 
se  concerterent,  et  s'enfuirent  chez  les  Tatars. 

Ils    traverserent    l'Euphrate,    rt   ils   arrivereul    cliez    le   roi   des   Tatars, 


1.  Ce  mauvais  vers  est  imile  dun  dislique  du  poete  pcrsan  Mo'izzi.  —  2.  Dans  1  at- 
lente  d'une  nouvelle  c.xpedition,  ou  pour  elrc  ramenees  ))lus  tard  en  K^yple,  o'i  e"es 
rcnlrt-rcnl  rii  cllrt  au  mnmciit  de  l'assassinat  de  Lalcliin.  —  3.  luikii  ;id-l)iii. 


[44Ji  lllSrolHK  DFS  SULTANS  MAMLOÜKS.  609 

öXi-ll   i%i\  J\   jljli   ^-^   .::.^-|   ^\   _.L-V1  J.  a'i  jl^3   llt^lj  Ijl^l    dLUÜ 


Ghazaii.  (jui.  a  repO([iie  ä  laquelle  il  fit  prol't^ssion  de  foi  d'Islamisme,  prit  le 
iiom  de  Sultan  Mahniuud.  J^es  emirs  eurent  une  entrevue  avec  Gliazan,  qui 
lern-  fit  Uli  accueil  excellent,  qui  les  combla  d'aniabiiites,  et  qui  leur  fit  epouser 
ä  chacuii  uiic  li^miue  tatare. 

Saif  ad-Diu  Kiptcliak  etait  Teiiiir  qui  jouissait  de  la  plus  grande  inti- 
mite  avec  Gliazan,  et  qui  occupait  la  Situation  la  plus  elevee  aupres  de 
ce  prince;  Ghazan,  en  effet,  lui  avait  doune  en  inariage  la  soeur  de  sa  femme. 
laquelle  se  trouvait  ainsi  etre  la  soeur  de  Bouloughau.  Les  (souverains  des) 
Tatars  n'agissent  ainsi  qu'en  favour  des  tres  grands  officiers  et  des  khans, 
car  ils  prennent  les  rois  pour  gendres  et  pour  allies.  Cette  aventure  i'ul 
l'unc  des  causes  qui  provoquerent  l'expedition  de  Gliazan  en  Svrie,  et 
l'invasion  des  troupes  tatares  dans  l'auguste  enipire  musulman. 

Quant  a  al-Malik  al-'Adil  Zain  ad-T)in  Gnetuboukha,  il  lui  fut  enjoint 
par  un  rescrit  d'aller  demeurer  ä  Sarkliad;  il  fixa  sa  residence  dans  cette 
ville,  et  s'en  contenta.  II  s(!  tiat  pour  satisfa^it  qu'al-Malik  al-Mansour 
Latchin  lui  fasse  gräce  de  la  vie,  apres  (ju'il  eut  exerce  la  souverainete  et 
eonnu  sa  gloire,  apres  avoir  ete  le  frere  d'annes  et  le  camarade  de  peloton 
(du  nouveau  sultan).  Latchin  borna  ses  represailles  contre  Guetuboukha 
a  Icloigncr  (du  Gaire);  mais  il  lui  envoya  sa  maison,  ses  enfants,  ses  domes- 
tiques,  des  presents,  et  encore  d'autres  choscs,  jusqu'au  rnoment  oü  il  fut 
assassine;  nous  raconterons  plus  loin  ce  qui  fiiiit  par  advenir  de  lui,  s'il 
plait  ä  Allah,  le  tres  haut. 

L'historien  a  dit  :  Ensuite,  Mankoutemour  voulut  eloignor  Gurtchi  '  qui, 

1.  Saif  ad-Din  Gurtchi  fut  le  clief  des  mamlouks  sultaniens,  sous  le  regne  de  Latchin, 
comme    Karasonkor   al-Mansouri  l'avait   et6  ä    l'epoque   d'al-Ashraf  Khalil    Nowairi, 


610  MOUFAZZAL  IBN  ABIf.-FAZAIL.  |44ßl 

<Ü     ,».,j>-j     iJaUl     JkJ       ifc     «UjAiii^    jltl     A.;l     l;^,5i     ^JJl     i^fV^     -'^^     ■^^-''    ^^>^ 

«Jl^    l_g)l    jlL.UI     Allels     <Jt     jJi     LJ^      JukJj     <Ül     f  J>^3     pliasl     ^     ^Ul)     Ä^Aitll 

^Ül        Ji^     _^"jiClo     ^1      («sLLT     ®<üaSjj     ^^l^r^^      jlia-L_U     ^j--^3      <-it=-i3     iil*'      A-^ 
Ä-ijLi«     (jj-^Vl     (jÄJ^     ^t-«=     j'AäAÜI         Lkijs     ^X — !     'l^Vl      /^     j~J^      Jj^3     'C^     Ji-*-'''J 

1.  Man.  i^ii. 


comme  nous  l'avons  raconte,  avait  aide  son  maitre  ä  arriver  ä  la  souve- 
rainete,  qui  lui  avait  acquis  Tappiii  des  mainluuks  sultaniens.  Latchin  avait 
fait  de  lui  sou  intime  et  son  familier.  Mankoutemour  conseilla  au  sultan 
d'envoyer  ce  Gurtchi  dans  le  pays  de  Sis,  pour  qu'il  y  exergät  les  fonctions 
de  gouverneur  de  ces  contrees  nouvellement  conquises,  comme  nous  l'avons 
raconte  precedemment.  Le  sultan  donna  son  adhesion  au  plan  de  Mankou- 
Toi.io'iv".  temour '. 

Quand  Gurtchi  eut  connaissance  de  cette  intrigue,  il  entra  chez  le  sultan 
tout  en  larmes;  il  jeta  son  sabre  k  terre,  et  le  supplia  de  le  dispenser  de 
partir  (pour  le  gouvernement  qu'il  lui  destinait),  lui  olTrant  de  vivre  k  son 
Service,  ä  la  cour,  sans  le  moindre  fief.  Gurtchi  implora  le  sultan,  il  invoqua 
toutes  les  raisons  qui  pouvaient  avoir  de  Teffet  sur  son  esprit,  si  bien  quo 
Latchin  fit  droit  ä  sa  requete,  et  lui  permit  de  ne  pas  partir. 

Gurtchi  resta  au  service  du  sultan,  dans  la  meme  Situation  dont  il  jouis- 
sait  avant  cette  aventure,  mais  il  en  garda  une  profonde  rancune  ä  Man- 
koutemour, car  il  avait  appris  que  c'etait  lui  qui  avait  tente  de  Teloigner, 
de  ruiner  sa  Situation,  et  qui  avait  demontre  au  sultan  les  avantages  (pTil 
y  aurait  i\  lui  donner  un  poste  loin  du  Cairc. 

Ces  manieres  de  Mankoutemour  linirent  [»ar  revolter  les  gens;  il  ariiva 
que  Mankoutemour  eut  un  entretien  avec  Tun  des  emirs,^  nomme  Toghtia". 

man.   araiie  1579,  fol.    169  r");   Ciurtchi  osl  un  noni   mong-ol  qui  sit;;nirie  «  (iiierelleur, 
c'hicaneur  >■. 

1.  Mankoutemour  avait  joue  un  tour  identique  ä  Temour-Boukha,  (]u  il  avait  fait 
envoycr  du  Caire  ä  Karak,  puis  ä  Tripoli,  ou  il  ('tait  niorl  (Nowairi,  man.  arabc  l">79, 
Iblio  169  v°).  —  2.  Des  que  Curtclii  eut  gag-ne  sa  cause  aupres  tlu  sultan.  il  se  mit  ;'i 
intriguer  contre  MankouleniDur:    il  arriva   alors   que    Femir    Saif  ad-Din   Toklitogha 


V.:  IIISTOIHK  DKS  SULTANS  MAMLOlKS.  611 

Lit  jlLL_ll   ijL-   ^^   i^^     -^   ^^'^'  (»'  ^«•"_^^^   >-^'-^'   |_5^   ^(-«^  ^^^  •ä'C^v^ju 

1.  II  faudrait  J  kliU. 


le  silalidar.  qui  t'tait  le  beau-l'rere  de  Toghatchi  al-Aslirafi;  Mankoutümour 
s'y  laissa  empörter  ä  des  ecarts  de  laiigage  cohtre  cel  ömir,  et  l'insulta 
grossieromeiit. 

Toghtia  alla  si'  pluiiidie  a  Ciurtclii,  ä  qui  il  raconta  ce  qu'il  avail  sur  Ic; 
coeur;  Ics  deiix  eniirs  allereut  eiisemble  exposer  leurs  griefs  ä  Toghatchi, 
qui  etait  le  commandant  des  mamlouks  khassakis ' ;  cet  emir  jouissait 
d'uiie  Situation  considerable  et  de  privileges  exceptionnels;  il  etait  Tun  des 
intimes  du  sultan,  et  il  occupait  une  position  inebranlable. 

11  resolut  avec  les  deux  autres  irassassiner  Mankouteiiiour;  puis  ils 
diienl  :  «  Ouand  uous  aurons  tue  Mankouleniour,  nous  aurous  a  redouter 
qua  la  fureur  da  sultan  ne  s'abatte  sur  nos  teles,  et  que  son  ressentiment  nc 
s'exerce  contre  nous,  cav  il  est  son  mamlouk,  son  vicc-roi,  et  il  lient  aupres 
de  sa  personne  la  place  que  nous  savons;  jamais  le  sultan  ne  tolerera  une 
pareille  chose.  »  Ce  fut  la  raison  pour  laquelle  les  emirs  comploterent  de 
tuer  le  sultan  avant  Mankoutemour,  et  d'attenter  ä  ses  jours,  de  faoon  ä 
pouvoir  ensuite  se  debarrasser  de  celui-ci ". 

Recit  de  l'assassinat  d'al-Malik  al-.Mansour  Latchin.  Cet  evenemenl  si' 
[iroduisit  dans  la  nuit  du  vendrcdi,  liuitieme  jour  du  mois  de  Ralii'  socond 

^'JiüJs,  Tun  des  emirs  khassakis.  paront  de  remir  Sa'if  ad-Diii  Toghatchi,  eut  ä  traiter 
une  certaine  aflaire  avec  Mankoutemour,  qui  l'insulta  abomiiiablement.  11  se  plaignit 
ä  Saif  ad-Din  Toghatchi  de  la  conduite  de  Mankoutemour,  et  ils  commencerent  tous  les 
deux  a  travailler  contre  le  favori  de  Laichin  (Nowairi,  man.  arabe  l.'>79,  l'ol.  1G9  v"). 
xJsxL  est  une  forme  equivalente  de  j^Uaiüs.  avec  la  desinence  mongole  n'i,  du  sullixe 
adjeclival  -taY,  rendue  ya,  comme  on  en  a  vu  nombre  d'autres  exemples  antecedemment: 
ce  sullixe  -ta'i,  se  pronongait,  ou,  ce  qui  revient  au  meme,  les  gens  de  langue  arabe 
l'entendaient  jilutöt  tai  que  ta'i,  et  c'est  ce  phoneme  voisin  de  te  qu'ils  ont  essaye  de 
rendre  par  la  graphie  aj  :  en  l'ait,  il  vaudrail  mieux  Iranscrire  Toghle  que  Toghtia, 
Noghic  que  Noghia. 

1.  Les  mamlouks  particulicrs  du  sultan.  —  2.   «  De  le  faire  disparaitre  ä  cause  de 
lui  '.  dit  le  texte. 


612  MOUFAZZAL  IBN  ABIL-FAZAIL.  [448] 

i^J>  *-J^   Ji.i-J      S_,j>-Vl    'Li.fr   Asc    jo   1^3   Jls   ijLl-j    \-Ji~-~j   jlso'   ö-    ^^Vl    *-jj 
,_/jJ)    jLk.LJl3   |_^j;iLJl  JLiaJl    "^.Ij  Lä^i-^^i   iV**^'   (*L— =-  ÜL-äö!'  ;c-^I^  ü-C^-j  Aji.-Ji   «aL« 

'lol.iosr.  ^L    jlkUI    ^^J«    *    ^    v_isj    Ll,U    jOäjJI    J    ö-^ll    ^1    ^.^jlj    i_jJI    iTjb    r-%-3 

;  iLL»Ji  ,_Jiaj  jlia,LJl  j^iLi  •CU-  Ai::S  ^Jx.  jli2,LJl  ^^^-«^3  ^SLLwJI  ,^J^  JjLi 


^■"cr^* 


1.  Lire  ^^'  «Uji.M  Jjlj.  —  2.  II  faut  lire,  soit  C-Ui  1=  jJL,,  soit  J^^  L^  jJL., 
mais  non  fcj:,.J*c  U2  JL..  — 3.  Lire  -O'.  —  4.  Lire  ..wco'.^'.  —  5.  Lire  ^UjJ'.  — 
(i.  Ce  mot  est  generalement  ecrit  liUsJ,  ou  '-s^,  ou  s^^^,  cette  derniere  forme  expli- 
quant  la  graphie  »li«sJ. 


de  lannee  698.  (L'historien)  a  dit  :  Lorsque  la  soiree  se  fut  entierement 
ecoulee,  Gurtchi,  commandant  des  raamlouks  bordjis,  entra  chez  le  sultan 
qui  avait  aupres  de  lui  le  grand  kadi,  Hosam  ad-Diii  al-Hanafi,  et  Ibn  al-'Assal 
al-Makarri.  Le  sultan  jouait  aux  echecs  avec  Ibn  al-'Assal. 

Gurtchi  etait  de  connivence  avec  les  Bordjis,  ainsi  qu'avec  un  parti  de 
khassakis  et  de  silahdars  de  service,  et  il  avait  place  la  majeure  partie  des 
Bordjis  en  l'action  dans  la  tente  imperiale.  Quand  il  se  presenta  devant  le 
•loi.io.M".  sultan',  celui-ci  lui  demanda  :  «  Que  viens-tu  de  faire?  —  Les  mamlouks 
bordjis  sont  alles  se  coucher,  repondit  Gurtchi,  et  je  les  ai  enfermes  ä  clef.  » 
Le  sultan  le  loua  d'avoir  pris  cette  precaution,  et  lui  en  rendit  gräces,  de 
meme  ([ue  les  personnes  qui  se  trouvaient  presentes.  Gurtchi  s'avanc^^a  alors 
pour  aller  faire  la  meche  du  ilambeau  qui  brülait  devant  le  sultan,  et  le 
sultan  se  leva  pour  reciter  la  priere  de  la  nuit. 

Gurtchi  se  saisit  du  poignard  du  sultan*,  et  lui  en  porta  un  coup  violent 

1.  Nowairi  (man.  arabe  1579,  folio  170  r°)  dit,  dune  rai,on  phis  claire  :  A-i^  J-i^-- 

(^    J    ^C^.. .       ^^^-  ^,    ^^1  .. .  1^  \J         ^  ^^  ^J      C  ■  > 

yJijJ!  .=  ij^'^'  ^  (*ir^^*^  ^r^j  ~^-  "  Gurlclü  entra  en  la  presence  du  sultan,  suivant  sa 
eoulumc :  le  sultan  Tinterrogea  sur  ce  qu'il  venait  de  faire ;  Gurtchi  lui  repondit :  «  J'ai  mis 
sous  clef  les  jeunes  gens  dans  les  endroits  oii  ils  couchent  »  :  en  iait,  (lurtchi  avait  dispose 
un  certain  nombre  de  ces  jeunes  gens  dans  les  differentes  parties  du  pavillon  imperial. 
—  2.  Nowairi  [ihid.)  raconle  que  Gurtchi  jela  unr  serviettu  qu'il  tenait  a  la  main  sur  le 
poignard  du  sultan,  et,  qu'immcjdiatemont  apres,  il  rappcla  au  souverain  quo  l'houre  etait 
venue  de  faire  la  derniere  priere  de  la  journec.  Le  silahdar  de  service.  qui  etait  de  con- 


[440]  lllsroiltK  DKS  Sll/I'ANS  MA.Mf.Ol  KS.  (jl.'i 

'ilÄ*Jl   jIaäUI   Ai-ls    <:^    äUjj  ^^j^  ^-^^   rjj^  ij"/^   ^  <^'   ri-''  ^-*^.   (*** 
«  M-^  -^  v^?^  ö;'^*^  *-^~~'  ^  -^  —'^^  rc^  l_5i.*i-3  i_j?y  (»■"  ■^  Ij^bi»  J^  L« 

J  JlJj  Jl*  ^<;li  ^Ü^^  jlkUl  ^  l^lilj  J^\  kSs.  IjAi  ^...j-yC:.  Jl  iUl  jl;. 
i^^  j  l;l  Jlij  dilii;  diJl  1-=^  Asj  j_yi.  l  p-i  ^^^  •*-'  J^  ® jlkUl  p±» 
jlj  j  ijl_^.  L^u  jl^  AiV  A;  I^,;äZ-.  ^y?"'^  J^  ^^i  ^jy^  ö^-"*"''  "-^  -^"^^ 
Jls  ^Uil  ^>-  ^'1  \  ^s^i  -*'^^  '-^■^  «Jii  Vj  j-^.  j^  ^^  bjU-ls  -uaJI  jJUI 

1.  Vdir  la  nole  (j  de  la  |)apce  precedente.  —  2.  Man.  omel  j. 


ii  l'c'|iaule;  Lalrhiii  chercha  vivemcnt  son  poignanl,  niais  il  iic  Ic  trouva  pas;' 
pour  dcfendre  sa  vie,  il  saisit  Gurtchi  ä  bras  le  corps,  et  le  jeta  sous  lui.  Le 
öilahdar  (de  Service)  pril  alors  le  poignard,  et  cn  frappa  le  sultan,  auquel  il 
trancha  uii  pied,  et  ([iii  tomba  sur  le  dos  ',  morL,  baignaiit  dans  son  sang. 

Lc  kadi  s'ecria  :  «  IJne  teile  action  est  defendue  par  la  loi !  »  ;  les  conjunis 
voulureiit  le  tuer;  [»uis  ils  le  laisserent  tranquille,  et  refermerent  la  porte 
sur  eux.  Saif  ad-i)iii  Toghatchi  etait  assis  avec  les  mamlouks  bordjis  dans 
le  Vestibüle  de  la  tente  imperiale ;  quand  les  meurtriers  sortirent  et  pas- 
si'rent  devanf  lui,  il  iuterrogea  :  «  Vous  avez  fait  le  coup?  »  Ils  lui  repondi- 
rent  aIHrmativement,  puis  ils  se  dirigerent  vers  le  palais  de  la  vice-royaute 
pour  aller  regier  le  compte  de  Maukoutemour.  Ils  frapperent  ä  la  porte  pour 
l'appeler,  et  lui  crierent  :  «  Le  sultan  te  mande  aupres  de  lui.  »  Mais  Mau- 
koutemour devina  co-qu'ils  venaient  de  faire,  et  il  leur  repliqua  :  «  Vous  avez 
assassine  le  sultan.  » 

«  Oui,  mignon",  lui  repondit  Gurtchi,  et  nous  sommes  venus  chez  toi  pour 
te  tuer.  —  Je  suis  des  clients  de  l'emir  Sa'if  ad-Din  Toghatchi  »,  dit  Maukou- 
temour, et  il  se  rendit  chez  Toghatchi,  dont  il  implora  l'aidc,  parcc  qu'il 
avait  vecu  sous  son  patronage  dans  le  palais  d'al-Malik  as-Sa'id.  Toghatciii 
le  prit  sous  sa  protection;  il  consentit  ä  ce  qu'on  Femprisonnät,  mais  il 
empecha  qu'on  le  mit  ä  morl. 

Quand  il  eut  ete  arrete,  et  tandis  qu'on  le  conduisait  au  cachot  qui  so 

nivence  avec  Giu-tclii,  prit  le  poignard  du  sultan  sous  la  serviette,  et  Temporta:  ce  fut 
ä  ce  momenl  qua  Gurtchi  tira  son  sabre,  et  frappa  Latchin. 

1.    s^^   ^-i    ^_,JijU.  (Nowairi,  ibid.).   —  2.  Mankoutemour  passait  en    elTet  jjour 
avoir   des  moeurs  inavouables. 

PATR.    Oll.   —  T.   XIV.   —    K.   i.  'lü 


(il/,  MOUFAZZAl,  IBN  ABIL-FAZAIL.  [450] 

'foi.io5v°.  'isn!\j  Aj^  LjiJij  >_j^^l   ijjL*  ^lüs  ijL^I   ji     lj..»i£.  UJj  Hi^rä  *~-=^j  ■»Ji-  ,_*aäc.  ^X\\ 

1.  Man.LU.  —  2.  Lire  Ji.  —  3.  Sur  ce  barbarisme,  voir  la  note  de  la  traduction. 


trouve  dans  la  Citadelle,  Gurtclii  s'ccria  :  «  Voilä  que  nous  avons  tue  Ic  sultan 
•  qui  n'avait  eu  aucun  tort  ä  nolre  egard,  qui  ne  nous  avait  cause aucun  dommage, 
uniqueraent  ä  cause  de  cet  individu;  comment  pourrions-nous  le  laisser  tran- 
quille  et  lui  faire  gräce  de  la  vie?  »  II  courut  apres  lui,  et  le  rattrapa  auprcs 
de  la  porte  du  cachot  oü  on  venait  de  le  descendre.  Les  emirs  qui  se  trouvaieiit 
dans  le  cachot  crurent  quo  c'etait  son  maitre  qui  s'etait  mis  en  colere  contrc 
'roi.iüöv".  lui,  et  qui  le  faisait  emprisonner,  aussi  lui  prodiguerent-ils  les  marques  d'une 
delerence  craintive  ' ;  mais  lorsqu'ils  appriren£  que  le  sultan  avait  ete  assas- 
sine,  ils  se  mirent  ä  coeur  joie  ä  le  rouer  de  coups,  parce  qu'ils  avaient  senti 
qu'il  repandait  Todeur  du  vin  qu'il  avait  bu  pendant  cette  nuit. 

C'etait  ce  Maukoutemour  qui  avait  provoque  rarrestalion  de  tous  les 
emirs  qui  etaient  cmprisonnes',  et  des  plus  grands  personnages  de  TEtat. 
Gurtchi  appela  Mankoutemour,  et  dit  ä  un  individu  ([ui  etait  avec  lui  : 
«  Dis  ä  Mankoutemour  :  «  Viens  "  cliez  Teniir  Saif  ad-l)in  Toghatchi,  pour  qn'il 
te  prenne  cliez  lui,  dans  son  hötel,  dans  la  crainte  que  ces  gens  ue  le  tuent 
ici,  Sans  qu'il  en  ait  donne  l'ordrc.  »  Quand  Mankoutemour  fut  monle, 
Gurtchi  l'egorgea  de  sa  main;  on  a  dit  cgalement  qu'il  le  frappa  d'un  eoup 
de  poignard  derriere  la  tete. 

Le  onzieme  jour  du  mois  de  Rahi'  sccond,  l'emir  Hadr  ad-J)in  (Bektash 
al-Fakhri),  emir  silah,  arriva,  en  meme  temps  que  les  cmirs  et  les  troupcs  (pii 

1.  i'arcf!  qu'ils  pensaienl  que  Malchin  ne  tarderait  pas  ä  lui  rendre  la  liberte.  et  que 
Maniioulemour  retrouverait  tout  son  credit  dans  l'csprit  du  sultan.  —  2.  Dans  le  cachot 
oii  on  venait  de  le  descendre,  d'oü  rempressement  desdits  emirs  ä  lui  rompre  les  cotes. 
—  3.  _-^'  est  une  l'orme  extremement  vulgaire,  dont  on  a  rencontre  des  exemplcs  pre- 

cedemment,  coniposee  du  vorbe  .U.  <.  venir  »,  soude  avec  la  ])r6position  . ,:  voir  sur  ce 

poinl,  tome  Xli.  l'asc.  3,  page  'jG8. 


['i51|  IIISTolKK   DKS  SII.TANS  .MAMI.OIKS.  (J15 

J.jJl    JA;    _,^Vl3  ^>UJ1    ij>  J;A)1    >_^    ^^Vl   Ji'li    Ul;    ^^PciL    ^a)1    ._j_    ^Vl 
^Uj  lil  •ül   '-'ijL^  SiUI   jl   ,y>oiia!  1^(33  «Ij--  ^^^j  ,jy^  ^  J^  ^  j\i  p>LJl 

1.  Mail.  -—.  f~'l;  Nowairi,  fol.  173  recto,  et  Moulazzal,  page  (J17,  donnent  formelle- 
ment  a  cd  ollicier  le  tilre  de  silahdar.  —  2.  Lire  i^il^'  soUJ!. 


iivaicntcte  laissees  en  dctachement  ä  Alop.  II  avaitete  decide  (par  Ics  conjures) 
quc  Tom  forait  revenir  de  Karak  le  siiltan  al-Malik  aii-Nasir,  qiron  liii 
rcndrait  la  souvcrainete,  et  quc  Temir  Saif  ad-Din  Toghatclii  rcmplirait  aii- 
pres  de  sa  personne  les  fonctions  d('  vice-roi'.  Les  emirs  Saif  ad-Din  Kiird 
al-lladjib  et  l'emir  Badr  ad-Din  ("Abd  Allah),  le  silahdar,  comploterent  alors 
en  secret  d'assassiner  Toghatchi  et  Gurtchi". 

Ils  dirent  ä  Toghatchi  :  «  L'habitude  constante,  quand  les  emirs  revien- 
iicnt  de  campagne  et  de  la  guerre,  est  qiie  les  vice-rois  sortent  (du  Gaire,  oii 
ils  comniandent)  pour  aller  les  recevoir.  »  Toghatchi  et  Gurlchi  monterent 
ä  cheval,  accompagnes  des  emirs  qui  se  trouvaient  avec  eux,  et  Ils  sortirenf 
(du  Caire),  se  dirigeant  vers  la  Koubbat  an-Nasr,  pour  se  rendre  au-devant 
de  l'emir  Badr  ad-Din  (Bektash  al-Fakhri),  emir  silah,  dans  l'hippodrome  oü 
Ion  jouail   au   kabak,  suivant  l'habitude.    Quand   ils   se   furent    rcncontres, 

1.  Nowairi  dit  man.  arabc  l.öTU,  lol.  17.'5  r")  que  les  emirs  Toghatclii,  Gurtchi,  'Izz  ad- 
üin  Aibek  al-Mansouri,  Saif  ad-Din  Salar,  Hokn  ad-Din  ßaibars,  Hosam  ad-Din  Latchin 
ar-Roumi.  Djamal  ad-Din  Oughoush  al-.MVam,  Badr  ad-Din  Abd  Allah,  et  Saif  ad-Din 
Kurd,  avaienl  ecrit  ä  Mohammad  ihn  Kalauun  pour  le  prior  de  revenir  prendre  le  pou- 
voir,  avec  Toghatchi  comme  vice-roi.  Badr  ad-Din  Bektash  al-Fakhri  s'en  revint  au 
Caire,  de  l'expedition  de  Sis,  le  14  Rabi'  second,  et  apprit  l'assassinat  de  Latchin;  les 
emirs,  avec  Toghatchi,  sortirent  du  Caire  pour  aller  complimenter  Bektash  al-P'akhri, 
lequel.  comme  dans  le  recit  de  Moufazzal,  s'etonna  de  l'absence  du  sultan.  Gurtchi, 
sur  l'ordre  de  Toghatchi,  qui  complait  bien  etre  nomme  sultan,  etait  reste  dans  la 
Forteresse  de  la  Montagne.  —  2.  Saif  ad-Din  Kurd,  le  'cliambellan,  et  Badr  ad-Din 
'Abd  Allah  avaicnt  signe  la  lettre  qui  invitait  Mohammad  ibn  Kalaoun  a  s'en  revenir 
au  Caire;  ce  faisant,  ces  emirs  etaient  sinceres  dans  leurs  intentions;  il  nen  allait  pas 
de  meme  pour  Toghatchi  et  Gurtchi,  qui  complaient  s'emparer  de  la  souvcrainete.  Tun 
comme  sultan,  l'autre,  comme  vice-roi;  Saif  ad-Din  et  Badr  ad-Din  penetrerent  leurs 
desseins,  et  resolurent  de  les  prevenir  en  se  debarrassant  d'eux.  Badr  ad-Din  'Abd 
Allall,  le  silahdar,  et  Badr  ad-Din  Bektash  al-Fakhri,  emir  silah,  sont  deux  personnages 
absolument  dilferents. 


'fol.  liier 


'loi.  iiii;i- 


ßl6  MOUFAZZAL  IBN  ABIL-FAZAIL.  [452] 

iiUI    ^_gk.    J^l    jIa-^    ^>C    ^^I    ^a)1    jX    ^^Vl    iU'>U    ^-aJI    Öj    ^I    '»fV^J 

^^   L.A5   \i\   jlkUl    jl   i'^U.   LJ    jo  ^^C   ^^1   aJ   Jls  ^^1   cs  jJt   ly!>l;'  Uij 
Jls'j  "ulfc  ^x;li  ij-li'  'I^VI  ^ju   Jls   4i:i!  ^j>   JLös  jlLUI   J:i   as  ^^j>-  ^^^-üL 

4J1II    jL^    V    ^Js.    Ajul    '"AiAp-    jlLiL-     |,x)    \y^    C_^     o''^    b-*ii/     ^^"^^1     JljiVl     i.AA      ±,1 
^1     j-^.^     L^  ^"^     ^"^     ■^"     J^3     "^y^    <^j!S\^      '  s_S\j     [5?-^     IjAs-iS     iüL-UII     C-Se' 


l.  (]etle  forme  est  entiercment  vulgaire;  il  faut  ij"i!  uu  ijU.  — ■  2.  II  faul  Lo.  — 
.').  Tonte  cctte  phrase,  comme  la  suite,  est  ecrile  dans  la  langue  parlee  ä  celte  epoque  en 
Kgypte;  il  faudrait  correctement  -CJ  ^^*Jü  .1  „^j  J^  •ij-'^H  ^^^s^''  Jlxi^'  sjj'  U 
Lyj^   olkL.  —  4.  Lire  liJ-;.  —  5.  Man.  omet  j.  —  ü.  Lire  U"! 


pros  de  la  Roubhat  aii-Nasr,  Bektash  al-Fakliri  dit  a  Toghatclii  :  «  Nous 
etions  accoutumcs,  qnaiul  nous  revenions  d'iiiie  expedilion,  ä  voir  le  sultan 
sortir  (du  Caire)  pour  venir  au-devant  de  nous;  je  ne  sais  point  quelle 
faute  j'ai  commise  cetle  fois-ci,  qu'il  ne  vient  pas  nous  recevoir.  » 

Toghatchi  lui  rcpondit  :  ((  Tu  ne  sais  donc  pas^ce  qui  est  arrive;  le  sullan 
a  ete  assassine.  —  Et  qui  a  porte  la  main  sur  le  sultan?  denianda  Bektasli 
al-Fakhri.  —  Ca  sont,  (repliqua  Toghatchi),  quelques  emirs  qui  Tont  tue.  » 
Bektash  al-Fakhri  lui  temoigna  Thorreur  qu'il  resscntait  de  cette  nouvelle, 
et  lui  dit  :  «' Quelles  actions  abominablcs!  Vous  voulez  donc  tous  les  jours 
faire  un  nouveau  sultan!  Eloigne-toi  de  moi!  Ou' Allah  no  vous  donne  pas 
un  Corps  sain!  Eloigne-toi  de  moi,  et  ne  me  touchc  pas!  »  Et  Temir 
silah  eperonna  son  cheval  pour  l'ecarter  de  Toghatchi.  Toghatchi  comprit 
•  qu'il  etait  un  liomine  inort;  il  Vdulul  sorlir  du  cercle  des  cavaliers;  niais 
Rarakoush  az-Zahiri  le  frappa  dun  coup  de  sabre  qui  h'  jeta  a  lerre,  et 
les   assistants  le   massacrerent  sur  la  place. 

Ensuite,  Bektash  al-Fakhri  s'en  vini  (avec  ses  troupes)  au-dcssous  de  la 
(Zitadelle,  et  ils  y  trouverent  Gurtclii  chevauchanl,  entoure  des  mamhuiks 
bordjis.  Dös  qu'il  avait  appris  le  meurtrc  de  Toghatchi,  il  avait  l'ait  rcvetir 
les  Bordjis  de  leurs  arnuires,  et  il  se  tenail  au  iiiilieu  d'inie  ti'oupe  ilc  ces 
marnlouks',  (pret  a  lutter)  pour  ccarler  ilc  lui  um  |iareil  desliii.   Mais  toutes 

t.  Nowaii'i  dil  i  luan.  arabe  15711,  lol.  J74  v")  quc  (luitclii  se  tenail  au-dessoiis  de  la 
Ciladelle,  enloure  de  marnlouks  sullaniens. 


J 


[4531  IIISTMIKK  HKS  SUF/PANS  MAMLOUKS.  ('.17 

^U^.=-    U    ^pii    «ÄJ'jj.äU    *y«-*?-    'Vj-fcj    -^i^-^j    j'-*^'    -^^^     ^LäJIj    r^-'Vl    ^^y^li 
1.  Lire  J..  —  2.  Man.  j:U3'.  —  3.  Lire  =!y'  löU'. 


les  troujtes  etaicnt  allees  rejoinJre  reniir  silali ' ;  aussi,  quand  Gurtchi  vit 
la  mort  s'avaiieer,  il  s'enfuit  en  tonte  h;\te  du  cote  du  quarti(!r  de  Karafa. 

(Les  soldats  de  Bektasli  al-Fakliri)  le  rejoignirent,  et  le  tuereut  ä  l'ex- 
tremite  du  a^rand  Karafa ;  on  a  dit  que  celui  qui  le  tua  fut  Shihab  ad-Din, 
üls  de  Soukor  al-Ashkar.  Avec  lui,  fut  tue  Abaghai '  al-Keremuni,  Tun  des 
silalidars,  qui  avait  ete  du  iionihrc  de  ceux  qui  avaient  einis  l'avis  que 
l'ou  tuät  le  sultau  Latchiii. 

L  historien  a  dit  :  Eiisuite,  loa  tomba  d'aecord  pour  eiivoyei- unc  depu- 
tatiun  au  sultan  al-.Malik  aii-Nasir,  et  los  lettres  fureut  etablies,  portaut  les 
apostilles  de  liuit  emirs,  Sai'f  ad-Oin  Salar,  Baibars,  le  tciiashniguir,  Aibck,  le 
khazindar,  'Abd  Allah,  le  silalidar,  Bektemour,  l'einir  djandar,  Oughoush  al- 
Afram,  Hosani  ad-r3in,  l'ostad  ad-dar,  et  Kurt;  tous  cos  emirs  avaieut  ete  les 
iiiamluuks  »ral-Malik  al-Maiisour  (Kalaoun)  \ 

Hi'cit  des  eveueuients  qui  arriverent  ä  Damas,  la  bien  gardee.  Boulgliak  ' 

L  Bektash  al-Fakhri.  —  2.  Ce  nom  est  mongol :  Jans  cette  langue,  abaghai  est  un 
tilre  de  respect  que  Ton  doiine  aux  personnes  ainees  d'une  famille:  mais  il  est  visijjle 
que  ce  nom  est  celui-möme  que  porta  le  lilsd'lloulagou,  Abagha,  lequel  signilie  «  onclo  », 
avec  un  /  adventice,  comme  dans  d'autres  transcriptions  arabes  d(^  noms  mongols 
termines  par  un  a;  abakha'i,  en  mongol,  designe  une  demoiselle  noble:  il  n'est  pas  im- 
possible  que  ^U."  soit  ä  corriger  en  ^j^  XokhaV,  voir  page  629.  —  .'5.  Ces  huit  emirs 
comprenaieiit  les  six  niembres  du  gouv(!rnemont  provisoire  de  ll^lgyple,  qui  etait  assure 
par  Sa'if  ad-Din  Salar,  Rokn  ad-Din  Badjars  al-Tchashniguir,  'Izz  ad-Din  Aibek  al- 
Khazindar,  Djamal  ad-Din  Oughoush  al-Afrani,  Saif  ad-Din  Bektemour,  eniir  djandar, 
Saif  ad-Din  Kurd  al-iladjib,  auxcjuels  s'adjoignirent  llosam  ad-Din  Lalchiii,  l'osladdar, 
et  Badr  ad-Din  "Abd  Allah,  le  silalidar  (Nowairi,  ibid.,  fol.  175  v").  —  4.  Boulgliak  al- 
Khwarizmi.  dit  Nowairi    ibid.,  fol.   170  r'  .   Boulghak  est  nn  mnt  mongol  qui  signifie 


'^fol.lOGV 


ßI8  MOUFAZZAL  IBN  ABII.-FAZAII..  [/.5A] 

JlsJl   ö_j-s    'W>s    ^yS\  J    ^\j   ^stiiaj   ö::?"'^   ^^'    -**    ^::~J1    c_y    Sy>>li)l     Jl 

lT^  1^^  *  i^_^3  (>^*^  ^  y'  ^Vl  '^j  '^^^3  or-'^'^  ^X  ^^  ^  ®'-'^'  -^ 
^.»^  Jl  dUJ.^j  c*/^'^  vf^'i  'Ir^'^i''  Jb  J^  0;.-^''  ^--^  ---'"^^  J^  '^'r^  ^-H 
ij^  ^r^li  ij-^-^  (^'  iJ-=^  '>^3^^3  («'Mfc  jL»j''  '^-Ac.j  ''^o  -»c-lj  Ji50  »Lill  »l_^l 
a.Ul  jlLUI  l-'sy  ^b  ^1501  jUrlj  ^J_}  ^^3  ^><:-j  jr^V  jlkUl 
^jJi  ''l^  ,/::^'^'^  f^  j^^  "*~iy_  li"*-^  ti  '^■^^^'^^  j^j  ® jjjlMJ'  A;!  aXj>m  _;^Ü1 

1.  Lire    Cf^  U.  —  2.  Lire  ^^.  —  3.  Lire    -o^..  —  'u  Lire  b'i:^. 
—  ^  ■  ' — -^  •  > 


etait  parti  de  Damas  pour  FEgypte,  porteur  d'une  lettre  de  Kiftchak;  il 
arriva  au  Caire,  le  samedi '  qui  suivit  l'assassinat  de  Latcliin,  alors  que  To- 
ghatchi  paradait  au  milieu  d'uue  escorte  de  cavaliers.  Toghatchi  lui  apprit 
ce  qui  venait  de  se  passer,  et  les  evenemeuts,  tels  qu'ils  s'etaieiit  deroules. 
11  lui  dit  :  «  Nous  allons  t'ecrire  des  lettres  pour  rejouir  le  coeur  des  eniirs, 
cn  leur  anuoiK^^ant  l'assassiuat  de  celui  qu'ils  redoutaieiif.  » 
Mol.  10(1  V.  Quand  on  fut  au  lundi,  lorsque  Togliatchi  et  Gurtchi  l'urent  assassines,  ou 
ecrivit  des  lettres  qu'on  le  chargea  de  porter  ä  l'emir  Sai'f  ad-Din  Riftoliak,  et 
aux  autres  emirs  (de  Dauias),  pour  rassurer  leurs  esprits  ;  on  ecrivit  de  meme 
une  lettre  pour  cliacun  des  emirs  de  Syrie,  chacune  de  ces  lettres  etaut  reve- 
tues  de  huit  apostilles  -.  On  fit  alors  partir  Boulghak.  II  arriva  a  Damas, 
oii  il  apprit  (aux  emirs)  l'assassinat  du  sidtan  Latcliin,  de  Mankouteniour, 
de  Toghatchi,  de  Gurtchi,  et  l'unanimite  des  emirs  d'Egypte  ä  reconnaitre  la 
souverainete  de  notre  seiijneur  le  sultan  al-Malik  an-Nasir  Mohammad  ihn 
Ralaoun. 

Le  general  qui  commandait  alors  ä  Damas  etait  Tchagliau ';  l'emir  l>aha 

«  trouble,  en  desordre  »,  d'oii  «  trouble,  desordre  » ;  il  a  etö  empruntt'  i)ar  le  lurk- 
oriental  sous  les  formes  iliJ^  et  ^Ji'-ii^jJ. 

1.  12  Rabi'  2'^  [ibid.).  Togliatchi,  qui  se  conduisail  alors  comiiic  s'il  avait  ('te  rovetu 
d(!  la  dignite  imperiale,  prit  connaissance  des  depeclies  de;  Boulghak,  a  lui  remises  par 
Kiptchak,  et  lui  dit  :  ^y'^^  ^-^^■^3  ^  IiLLL;  >_,,sX.C  :  «  Nous  allons  ecrire  pour  rassurer 
son  esprit  et  celui  des  emirs.  »  —  2.  Des  huit  emirs  dont  les  noms  ont  cte  cites  a  la 
page  ßl7.  —  ;{.  Tchaghan  est  un  noni  mongol  qui  signifie  «  blanc  » ;  cet  officier  etait 
Saif  ad-Din  Tchaghan  al-llosanii,  niamlouk  de  Laichin  iNowairi,  man.  arabe  1579, 
Fol.  170  v°).  Kara  Arsalan  etait,  au  contraire,  un  niamlouk  de  Kalaouii.  ([ui  ('tait  naturel- 
lement  porle  ä  reconnaitre  l'autorite  du  lils  de  son  maitre,  et  a  deposseder  le  gouverneur 
insl.illi'  pai'  Latchin. 


[4r.51  HISTOIRK  DKS  SIITANS  MAMI-OliKS.  CIO 

jliiU  j5L-^|_^   cA_  pT  ^^Ül  viHJl   jlkJLA!  >_iL^_5  ^X-*!l  ^,:=*ij  j^V   ^_jJI 

1.   On  atlendrait  le  duel  Lv^  =la.^,  U^L..,  etc.  —  2.  Lire  ^j!jjJ'    i'j:-.  —  3.  I^iro 


ad-DiuKfira  Arsalan  se  revolla  contro  Tchaglum,  et  il  montra  toute  la  joic 
((luc  Uli  iiispirait  l'assassinat  du  sultaii);  il  prit  possessio!!  du  gouvernemeut 
de  Damas,  et  il  fit  garder  a  vue  les  ofliciers  de  Toghatchi,  aiusi  que  Ii- 
gouverueur  de  la  banlieue  de  Damas,  Hosam  ad-Diu  Latchin.  Kara  Arsalan 
fit  venir  les  troupes,  et  il  leur  fit  preter  serment  de  fidelite  au  sultaii  al-Malik 
an-Xasir;  puis,  il  fit  arreter  Tcliagliau  et  Latchin,  qu'il  meiia  ("i  la  i'orteresse 
de  Damas,  oü  il  les  retnit  ä  "Alani  ad-Din  Ardjawash  ',  lequel  les  incarcera. 
Boulgliak  partit  a  la  poursuite  des  eniirs  pour  les  faire  revenir  -,  et  Kara 
Arsalan  resta  occupe  ä  gouverner  Damas,  jusqu'au  premier  jour  du  mois 
de  Djouniada  premier,  date  a  laquelle  il  l'ut  atteint  d'une  obstruction  intesti- 
nale; il  avait  precedemment  ete  empoisonne,  et  il  s'etait  gueri;  puis,  il  out  une 
rechute  dont  il  mourut,  le  luudi,  deuxienie  jour  de  ce  meme  mois.  Damas 
resta  alors  saus  gouverneur  militaire,  et  .sans  chef  de  son  administration,  les 
h?ibitants  etant  laisses  ä  la  garde  d' Allah,  le  tres-haut.  L'emir  "Izz  ad-Din  ' 
se  chargea  de  regier  les  affaires  de  la  villc,  et  il  exerga  l'autorite  dans  los 
doux  juridictions  ". 

1.  L'explication  de  ce  nom  est  impossible  par  le  luongo)  et  par  lo  lurk:  il  se  pout 
qu'il  represente,  avec  la  prostliese  d'un  a  devant  1'/-  initial,  qui  est  conslante  (!n  turk  et 
en  mongol,  le  sanskrit  rädjaghoslia,  «  le  roi-pätre,  Krishna  «,  devenu  nriidjaghosh,  puis 
aiadjaosh,  par  suite  de  la  cliute  de  la  gutturale.  —  2.  Cette  phrase,  ainsi  jetee  dans  le 
recit,  est  incomprehensible;  il  y  a  beaueoup  trop  longtemps  que  Moufazzal  a  raconte 
que  Kiptchak,  Bcktemour,  Paris  ad-Din  Ilbeki,  'Azaz  et  Bizlat  s'etaient,  par  irainte  de 
Latchin,  enfuis  cliez  Gliazan,  souverain  niongol  de  la  l'crse.  —  3.  Nowairi  [ibid.,  fol. 
17(i  v°)  dit  que  le  samedi  4  Djoumada  1'  "■,  on  regut  a  Damas  les  Icttres  ecrites  au  Caire, 
le  26  Rabi'  2'',  par  les  emirs  constituanl  Ic  gouvernemeut  provisoire  de  l'Egypte,  les- 
quelles  nommaient  Saif  ad-Din  Koutloubeg  al-Ahinsouri  as-Saili,  gouverneur  de  la 
Syrie,  k  la  place  de  Tcliagliau.  —  4.  Dans  la  juridiction  militaire  et  dans  la  juridiclion 
civile. 


ß20  MOUFAZZAT.  IBN  ABU.-FAZAIL.  [456] 

^'^^  WI3  ^i  ^s:^  1^1  U^  ^^£j  ^^'Ij  j^^3  ^^3  j^_  ^^V  ^_^^:Jl 
®C5;J1  ^jaU  Uj.  ^i^  \xj\j  \^^  yis.  J0-I3  -ö-  j-^jlj  w)'  ^L:)  JjJij  Uy_  j^^ 
(i   jlSljjJI    ^^     ^J\    jl^il    J15    ®x^    4Jil    >1    ^^Ül    dlUI    jlkUI     ilj:.    J':, 

^■^\  ,_i^   j_j-aiJl  dl-Ul    jLkUi  ^\   -Uä^    j^a!1  __,^l'    ^;^UI  ^Ul  yc    Aiujlr 


1.  Lire  'jo.lj  I^^.  —  2.  Lire  iü-,.    .r^^^i'j    <i~J'. 


L'historien  a  dit  :  La  duröe  du  regne  d'al-Malik  al-Mansour  Latcliin  fut 

de  deux    ans   et  demi,  deux  mois   et    vingt-deux  jouitf  ' ;  je  pense   quelle 

fut  de  deux  annees,  uu  mois  et  vingt-trois  jours;  cela,  en  tout,  faisant  qua- 

rante-neul'  annees,  onze  mois   et  quatorze   jours   pour   la   souverainete    des 

.    Turks. 

Histoire  du  regne  du  sultan  al-Malik  an-Nasir.  qu'AIlah  exalte  sa  vicloirc! 
Son  Excellence  Rokn  ad-Din  Baibars  ad-davaddar  a  dit  dans  sa  chronique  : 
Ge  prince  est  al-Malik  un-Nasir  Nasir  ad-Din  Mohammad,  ills  du  sultan  al- 
Malik  al-Mansour  Sali'  ad-Din  Kalaoun;  il  revint  prendre  une  seconde  i'ois 
Moi.iovr.  possession  de  la  souverainele  -  de  l'empire  egyptien  dans  les  dix  premiers 
jours  du  mois  de  Djoumada  promier  de  l'annee  098.  Q)uand  al-Malik  an-Nasir 

1.  Moufazzal  a  copie  un  manuscrit  defectueux  de  NowaVri,  ou,  suivant  son  habitude, 
a  completemenl  defigure  ses  chiffres;  dans  Fautographe  (man.  1579,  fol.  171  r"),  Nowairi 
dil  que  Latcliin,  depuis  la  fuite  de  Guetubouklia,  regna  2  ans.  2  mois,  13  jours,  mais 
que  si  Ton  ne  fait  partir  la  souverainele  de  Latcliin  ([ue  depuis  le  moment  de  l'alidi- 
calion  de  Guetubouklia,  il  regna  seulement  2  ans  et  2  mois,  moins  13  jours.  II  est 
evident  que  «  et  demi  »  a  ete  introduit,  par  suite  d'une  bevue,  dans  restimation  de  la 
duree  du  regne  de  Latchin,  que  Moufazzal  attribue  ä  Nowairi,  et  quo  Ics  22  jours  .yß^ 
^ji-ij  qu'il  lui  oclroie,  sont  une  faute  visuelle,  une  erreur  optique,  pour  le  ».ic  übls  de 
Nowairi.  Les  deux  annees,  un  mois,  plus  vingt-trois  ^  ,-ix^  ü^J  jours  de  la  seconde 
estimation  de  Moufazzal  sont  manifestement  les  deux  annees,  deux  mois,  moins  trcize 
jLs,  "bj^j  jours,  de  Nowairi,  avec  ces  23  ou  13  jours  comptes  par  Moufazzal  en  plus, 
quand  il  laut  les  di'falquer.  —  2.  II  etait  ä  la  cliasse,  quand  les  deux  emirs  Saif  ad-Din 
al-Malik  al-Djoukandar  et  'Alani  ad-Din  Sindjar  Altcliaouli  vinrent  lui  apprendre  les 
evenements  qui  lui  rendaient  le  tröne.  II  rentra  immödialement  a  Karak,  et  il  en  partit 
Sans  delai  pour  aller  reprendre  l'empire.  II  arriva  a  la  Förteresse  de  la  Monlagne,  le 
samedi  4  Djoumada  1",  et  il  s'assit  sur  le  tröne,  le  lundi  (i  iNowaTri,  man.  arabe  l.'i79. 
fnl.    177  r°  . 


[4571  mSTOlMR  DRS  Slir.TANS  MAMI.Ol'KS.  fi21 

J>j  ^^Vl  oyC  jlj  jM-  ^^.Jtil  .^^  ^Vl  <^  ^üi  j_j_<,  ji  ^A;  j^  'T^VI 

(.UlL    CjU    .^Vl    J'^l    :jß    JL-=-    ^Vb    j^-01    ^^1    ^^-f^^    Ws-r-.    CfA 
=,ß    j,A.li    ._i--    ^,-«Vl     ^_^j    ^.^    U    ^r;.-^!     ^,r^    ^-Vl    ^    r^lj   ^o'iJ^^ 

j^iJI    j^^    vjJI    ^_i~-  A^yj   ^^Üaü    ^^_-ül    v_i--   ^^Vl    IaV^j   Öj_jää!1  ^^ 

__i)l  ÄJL.   *jjl  '^^^-.iJl  jJi  >_^Jül   j_,*  lj;:L^  .iJl^  Ä-Ul^  iÄi;   äL-^^^I  J^äJI  iJi, 
_j^    j^jJI    jA;    ^^Vl    ^Ä-s   JUyi   ^,5C-J1    jt    %A,     >_^l^    J^    Jis-   :>^^i    jLj, 

1.  r.irc  Jo  ,-i*-"    .^JJlJ. 


fut  revenu  d'al-Karak,  il  s'assit  sur  Ic  tröne  do  la  souverainete  auguste; 
les  ömirs,  reuiiis  eii  sa  presence,  s'accorderent  sur  ce  poiiit  que  l'emir  Sail" 
ad-üin  Salar  excrcorait  la  vice-royaute '  au  noin  du  sultan,  que  Temir  Hoku 
ad-I)iii  Baibars,  le  tcliasliuiguir,  serait  grand  maitre  du  palais,  Temir  Djamal 
ad-l)iii  Ouglioush  al-Afram,  gouverneur  de  Danias,  la  bleu  gardee. 

Le  Sultan  fit  reudre  la  liberte  a  TiMiiir  Sliams  ad-Diu  Kara  Sonkor";  il 
enleva  ä  rerair  Saif  ad-Diu  Kurd  les  fouctions  de  cliambellan,  et  il  les  ooiifia 
ä  l'emir  Saif  ad-l)ia  Koutloubeg';  le  susdit  emir  Saif  ad- Diu  Ivurd  parlit 
(du  Caire)  pour  les  citadelles  et  les  pays  couquis  (sur  les  Francs),  eu  la  qua- 
lite  de  vice-roi  '. 

En  ce  ni.'iiK;  mois  de  Djoumada  premier,  on  lit  une  distribution  generale 
d'argent  aux  truupes  victorieuses,  daus  la  Fortercsse  de  la  Moutagne,  la  bien 
gardee;  la  sonime  de  la  nionnaie  d'or  de  frappe  egyptienne  qui  fut  aiiisi 
donn(5e  s'eleva  ä  quatre  ccnt  mille  dinars.  On  envoya  ä  Alep  une  armee,  pour 
y  tenir  la  place  de  celle  qui  etait  veuue  (au  Caire)  avec  l'eniir  Badr  ad-l)in, 

1.  üj^'  ,^ ,'_j)"i}'-J  liL-M  ,_^'-J  «  lieutenant  dans  la  souverainete  aux  Portes  Au- 
gustes »,  dit  ülliciellement  Nowairi  {ibid.,  fol.  177  v°).  —  2.  Le  sultan  donna  a  cet  emir, 
qui  avait  ete  le  mamlouk  de  son  pere.  los  forleresses  de  Soubai'ba  et  de  Banias,  puis, 
le  gouvernement  de  Ilamali,  a  la  lin  de  cette  annee,  quand  le  priuce  de  cette  ville,  al- 
Malik  al-Mouzafl'ar,  fut  iiiort  libid.,  fol.  178  v").  —  3.  Khoutlough-beg  «  le  prinee  for- 
tune  »,  avec  la  chute  normale  du  i^h  final.  Les  Kotchoubey  de  Russio  sont  les  Kut- 
chumbeg  «  prinee  puissant  »,  venus  dans  les  Etats  slaves  ä  la  seconde  Invasion.  — 
4.  iJ'apres  Nowairi  (ibid.),  Saif  ad-Din  Kurd  fut  envoye  comme  gouverneur  a  Tara- 
bolos et  dependances,  ä  la  place  de  'Izz  ad-Din  Aibek  al-Mausili  al-.\Iansouri,  lequel 
etait  mort  en  Safar.  Koutloubeg  fut  ijlÜLJI  ^.'^^^'-j  ^_-^'^  ^'',  litteralement  «  emir 
cliambellan  aux  Portes  Imperiales  ...  Saif  ad-Din  Kurd  partit  rejoindrp  son  poste  en 
Radjab   ibid.Jul.    178  r",i. 


Toi.  107 


(i22  MOUFAZZAL  IBN  ABTL-FAZAIL.  [458] 

J    ^li    iÄA    jj    ®^^±^\    jU     ^JJI    ^i---    ^^Vl     J-^1     ^-VA    ^Ifr     ^liJI     jl^3    ^!>l- 

•^«  iU»)l    \)li   ^j^;»^}]  ,__pLÄft]i  -u.3-1  jV-^Ji   ^^  r--~    J-^j  v^-'  ij*  ,/°"^'  _r-*'' 
^y  ^1  j^;*^  j  ^(>J^.   J   r^^   -"^   t^   f-^   ■^'   »^^   '^^-'^   «-^^   -^^^  ^-^' 

1.  Man.  ^H,^-'. 


ämir  silah;  le  commandant  de  ce  corps  de  remplacemont  fut  l'emir  Saif 
ad-Din  Balaban  al-Houbaislii. 

Cette  annee,  dans  les  dix  deniiers  jours  du  mois  de  Radjab,  le  sliaikli 
Shihab  ad-Din  Ahmad  al-Kassas,  coniui  sous  le  nom  d'Ilm  al-'Imad,  arriva 
d'al-Bira;  il  apportait  la  nouvelle  que  Ghazan  avait  concju  le  projet  d'uue 
agression  contre  la  Syrie  par  deux  attaques  lancees  de  sou  front  d'occident ' , 
avec  soixante-dix  mille  Mongols.  II  envoya  Soulamish '-,  ä  la  tete  de  vingt- 
cinq  mille  cavaliers  mongols,  dans  Tempiro  saldjoukide,  pour  qu'il  prit  avec 
lui  les  armees  qui  occupaient  ce  royaume,  et  pour  qu'il  niaroliat  contre  la 
♦iüi.iii7v°.  Syrie  par  le  pays  de  Sis  \ 

Pendant  ce  temps,  Giiazan  marcherait  avec  le  reste  de  l'armee  du  (H")te  de 
Diar  Bakir;  ses  troupes  devaient descendre  le  long  de  TEuphrate,  et  euvaliir 

1.  Ou  «  par  Tattaque  simultanee  de  deux  de  ses  aniiees  de  l'aile  gauche  » :  lenipire 
mongol  etait  divise  en  aile  gauclie  =  Ouest,  centre,  et  aile  droite  =  Est.  —  2.  Nowairi, 
dans  son  autograplio  (man.  arabe  1579,  fol.  179  r»),  vocalise  ce  nom  Salamoush,  quand 
Rasliid  ad-Din  l'ecrit  ,j^^j^  Soulamish,  ce  qui  en  est  la  transcription  exacte.  Sou- 
lamish etait  le  fils  de  Baitchou  »^,  et  il  avait  pour  frere  Khoutoulditou  jJ^iias,  dont 
le  nom  signifie  «  le  saint  »,  en  mongol.  Soula-mish  est  lo  participe  passif  mongol  en 
-mish,  forme  qui  se  rencontre  ä  cette  epoque  a  cole  de  celle  en-khsan,  -ksen,  seule 
aujourd'hui  en  usage,  du  verbe  denominatif  inusite,  dans  la  langue  moderne,  sous  sa 
forme  primitive,  soula-khou  «  ctre  faible  >>,  du  \\\iivnQ  soula  «  faible  »,  dont  sont  derives 
les  verbes  soula-t-khou  et  soida-ra-khou  «  s'affaiblir  »,  soula  i-kha-khou  «  alTaiblir  », 
sonla-khan  et  soula-shik  «  faiblard  >>,  soula-t-kha-l,  de  soula-l-kha-khou  «  afTaiblis- 
sement  >> ;  ce  mot  mongol  soula  a  6te  emprunte  par  le  turk-oriental,  dans  Icqiiel  on 
tronve  soiila-lchoitk  ,  i;_j3rLw  «  fane  ».  Ces  mots  n'ont  rien  ä  faire  avec  le  turk-oriental 
soii-lfi-n/ak  «  boire,  emplir  d'eau,  etre  plein  d'eau,  aller  chercher  de  l'eau  »,  qui  est 
derive  de  sou  «  eau  «.  —  3.  C'est-ü-dire  pour  qu'il  lombät  sur  la  Syrie  en  traversant 
l'Armenie;  la  petite  Armenie,  le  pays  de  Sis,  la  Cilicie,  etait  le  passage  naturel  et  force 
entre  la  Cappadoce,  la  grande  Armenie,  d'une  part,  la  Syrie  d'une  autre.  Ce  fut  par 
ce  chemin  que  passerent  de  la  Syrie,  d'Antioche  en  Armenie,  les  formulcs  du  Christia- 


['i59]  IIISIOIÜF.   ni:S  sri.T.WS  MAMI.oUKS.  «23 

j^.Vjj    fj^^    "uLJj    ^^^S    Krr^^    "S-?"    0^    -^^^'^    (<^      '3J^3   OJyiJl    l^>Jj    ^^ 

iVjl    Ji  ■  _^  ^,^3  J>^3  »Aä:u-13  jb^  ^"^  «-^j  rJ^^  ^Ui  jljl?  jj^  viiLJl. 


1.   I.ire  'j  ^JO.  —  2.  Man.  :Nb.  —  3.  Lire  L^". 


Teinpire  (egvptieu)  par  al-Bira,  ar-l\aliba  ot  Ival'at  ar-Roum.  (Soulamish  et 
Ghazan)  dcvaiciit  faire  leurjonction  ä  Alep.  Si  une  (armöe  ögyptienne)  s'avan- 
(^ait  cdntre  rux',  ils  lui  livreraienl  bataillt;,  sinon  ils  entreraient  simultanö- 
ment  en  Syrio  :  t(>l  etait  le  plan  qu'ils  avaient  arrele. 

L'historien  a  dil  -  :  11  arriva  que  Soulamish,  quand  il  fut  ontre  dans  le  pays 
de  Roum,  so  laissa  (mtrainer  par  le  desir  de  substituer  son  autorite  dans 
eette  conlreo  ä  celle  de  Gliazau.  11  se  prociama  souverain  du  pays  de  Roum, 
et  se  revolta  contre  Ghazan;  il  pril  des  troupes  mongoles)  k  son  service,  et 
hnir  distrilina  de.l'argent;  puis,  il  euvoya  des  lettres  aux  lils  de  Karaman, 
qui  reconnuri'nt  sa  suzerained',  et  se  linrcnt  prets  ä  lui  obeir,  lesquels  cons- 


1.  De  facjon  ä  detruire  l'armee  egyptienne  au  nord  d'Alcp,  la  bataille  etant  livree,  soit 
par  Ghazati,  venant  de  Perse,  soit  par  Soulamish,  descendant  du  Roum.  Kn  cas  de 
defaite,les  l'orces  tjgyptiennes,  obligees  de  retrograder,  se  trouvaient  exposees  aux  coups 
de  l'adversaire  qu' alles  n'avaient  pas  combattu  ;  en  cas  de  victoire,  si  eile  negligeait  la 
poursuite  des  forces  adverses,  qu'elle  marchät  au  nord  ou  a  I'est,  l'armee  du  sultan 
du  Caire  y  trouvait  un  nouvel  ennemi ;  au  cas  oii  eile  aurait  clierche  ii  poursuivre  scs 
avantages  strategiques  contre  son  premier  adversaire,  eile  se  trouvait  exposee  de  la 
part  du  ßecond  ä  une  attaque  de  flane.  —  2.  Ca  recit  n'est  point  emprunte  ä  Xowai'ri, 
chez  lequel  il  est  boaucoup  plus  abrege.  Nowairi  (man.  arabe  l.'j/O,  fol.  179  r")  dit  que 
Soulamish  ecrivit  ä  lljn  Karaman,  emir  des  Turkomans.  Les  Karamanides,  comme  les 
Osmanlis  et  les  Saldjoukides,  etaient  des  Turks ;  les  iiistoriens  musulmans  leur  donnent 
lo  nom  de  Turkoman  .,USp';  ils  sont  les  mi-mes  que  les  Ghouzzes.  Rashid  raconte 
que  les  Karamanides,  comme  les  autres  Turkomans  du  pays  de  Roum  j.^,  J.*i'y  etaient 
les  desccndants  de  20.000  cavaliers  que  le  dernier  Saldjoukide  de  l'Irak,  Toghril,  amena 
avec  lui  dans  le  pays  de  Roum,  et  qui  s'y  fixerent,  quand  il  rentra  dans  ses  Etats.  Les 
Turks,  dont  parlent  les  historitüis  de  eette  epoque,  et  dont  la  langue  est  le  turki 
S^,  etaient  les  Turks  qui  etaient  restes  dans  la  Transoxiane  et  en  Asie  centrale, 
par  Opposition  formelle  avec  les  precedents,  les  Turkomans,  qui  sont  les  Turks,  qui 
avaient  passe  dans  I'Iran  au  x"  siede,  et  qui  s'etaient,  par  etapes,  repandus  jusqu'en 
Asie  Mineure.  Les  tribus  qui  parlaient  le  kiptchaki  c^'~=^'  etaient  des  Mongols. 
Rashid  ad-Din  (man.  supp.  persan  209,  Ibl.  366  v"j  dit  que  les  Syriens  envoyerent 
20.00U  cavaliers  ä   Soulamish. 


624  MOUFAZZAr,  TBN  ABII.-FAZAIL.  [460] 

^_..Üa;_    ^,»2^    ^\    JL^^   ^j\i    ^Vl   i^J^i-   ^    J_jj   «,:UAi-    j    \^y^   >,y,\!h\    JJi    l_yl^j    jL^' 

je  <>j£.  ^Lul   j;;^"   ®^5l-,  ^    Ji;    U    •',::^_  ^   l?y:>    ^jl   (.lilj  ^j  ^^ 
J^!j'  (i  j^  ^^   fjj'   (^'  ^L.«JI   j-^"  J   fyij  ^^>L.   ^Us   iAJÄ   p^  Li)  ^liJl 

1.  Lire  iLU;     ,_P>^'  iJ^^'  —  ^'  ^■''''^  i^'.   —  'i.  Lire  O^. ;  «Jl-r^  equivaut  a  >j:^, 
avec  la  conl'usion  de  ^_;_,  et  ^,.  —  4.  Lire     -^]. 


tituaient  une  Force  de  plus  de  dix  mille  cavaliers.  II  envoya  egalemont  une 
aiubassade  au  Caire  pour  demauder  aide  et  secours  contre  Ghazan ;  ses 
uiüciers  arriverent  a  Damas  au  mois  de  Radjab,  et  on  les  fit  partir  pour  le 
Caire. 

Quant  ä  Ghazan,  voici  ce  qui  advint  de  ses  projets  :  il  arriva  ä  Baghdad, 
Oll  les  officiers  qui  etaient  investis  du  gouveraement  de  cette  ville  lui  rappor- 
terent  que  les  Musulmans  qui  se  trouvaient  ä  Wasith  avaient  pille  les  mar- 
cliands  '  qui  venaient  de  la  iner,  ot  qu'ils  avaient  intercepte  les  convois  qui 
nu)ntaient  de  la  mer.  Ghazan  marcha  contre  eux  avec  ses  troupes ;  il  les  mas- 
sacra,  et  pilla  leurs  biens;  puis  il  demeura  dans  le  canton  de  Dakouka  jus- 
qu'au  nioment  oü  ce  qu'on  vient  de  raconter  de  Soulamish  se  trouva  confirme. 

Ghazan  renonga  entierement  ä  son  projet  de  conquete  de  la  Syrie,  quand 
il  Tut  convaincu  de  la  revolte  de  Soulamish,  et  il  s'occupa  activement  d'cn- 
voyer  l'armee  dans  le  pays  de  Uoum.  Dans  les  dix  preniiers  jours  du  mois 
de  Djoumada  second,  il  fit  partir  les  troupes  sous  les  ordres  de  trois  gene- 
raux,  leur  nombre  s'elevant  ä  trente-cinq  mille  cavaliers  ";  de  ces  troupes, 

1.  Cette  liistoire  est  fort  mal  contee  par  Moulazzal :  il  faut  comprendre  que  les 
Musulmans,  ahl  us-sounna,  de  Wasitli  massacrercnt  les  niarcliands  mongols  qui  ve- 
naient des  ports  de  la  Chine,  et  qui  remontaient  le  Tigre  jusqu'ä  Baghdc^d,  quand  ils 
l'urent  parvenus  ä  la  moitie  du  fleuve.  C'esl  un  fait  constant  que,  dans  la  littörature 
musulmane,  ahl  as-sounna,  ou  sou/ina  tout  court,  designe  toujours  les  Sunniles,  par 
Opposition  aux  Siii'ites;  mais,  sous  la  pluine  de  cet  ecrivain  Ignorant,  il  laut  ontendre 
cette  expression  comme  designant,  non  une  des  deux  sectos  de  rislam,  niais  Tlslam 
lui-mr-me,  sans  y  faire  entrer  le  concept  de  sa  discriminalion  on  sectes,  t'ontrc  les 
Moiigols,  <jui  etaient  bouddliistes,  contre  les  Coptes,  qui  professaiont  le  Clirislianisme. 
—  2.  Ce  qui  faisait  une  arnice  composee  de  deux  tomans  et  demi,  ä  dix  mille  liommes  le 
toman.  On  voit  que  le  commandeinent  en  clief  pouvait  ßtre  donne  a  un  ollicier  dont 
certains  subordonnes  commandaiunt  une   unite  plus  considerable  que  la  sienne. 


l'.ßl]  IIISTOIRE  DES  SULTANS  MAMIdlKS.  (i2r. 

•  jU-jAJt     «^    ^r-J^    wjVi     i_^^3     ^^llL-     "U-wl    ^Li3     ^^y     '->     \j'J^     <-iJl    _/^    i~~*Js- 
*^J^'l    j^i     (•■^y'— ^     'Sr'^     JLI.JI3     «-;|-«^1  ,_5-'^    C-kiLjl    j^J       f^y     '-'    u/-'^    ^"^''    i^^.^J  Tdl.ln.si 

^^lyi  ^L-ji  '.>?-yj  ■'jj-.vL.ji  'i^v'j  jjistii  Aijst-sj  v-'-'y  .^^  jO^  ^^^^Ji 

1.  I,iiv  joÄi.  —  2.  Lire  .\y^-  —3.  Man.  (jjUjJJj'.  —  '1.  Lire  _;:^^y ;  Moufazziil 
a  compris  ^^y  «  mon  scigneur  »,  et  il  a  vu  dans  cctte  Tormc  une  faule  pour  «  leur 
seignuur  n,  d'oii  la  correction  »»^_yP.  —  5.  Lire     ,^*L»JI  .L'^ij'. 


quiuze  millc  cavalicrs  marcliaii'iit  avcc  SontaV,  qui  si-  uommail,  dil-on,   Sou- 
nitai  ',  dix  rnille  cavalicrs  avec  Hindoutchak  -,  dix  millc  autres  avcc  Moulai  ', 
ce  general  etaiit  le  cüniinaudaiil  de  toute  rarmce  et  le  chef  de  I'expeditioii.  ToIkisi 
iLeprince  de  Perse)  fit  partir  ces  troupes  pour  le  pavs  de  Roum'. 

Ghazan  leva  alors  son  camp  pour  sc  rcndre  ä  Tavriz,  accompagne  de  Kil- 
Ichak   et   des  cmirs   musulmaiis,   tandis  quo   scs  armees  se  dirigcaient  vcrs 

l.  Souni-taV  est  l'adjectif  forme  regulierement,  par  l'adjonctioii  du  siillixe-^rti',  du  nom 

de  la  tribu  mongole  des  Sounit.  La  chute  de  l'-rt-medial  n'est  pas  un  phenomene  de 

phonetique   mongole.    Sou-tai   «  excellent  »    est  l'adjectif  derive  de  soii   «  distinction, 

excellence  »,  dont  le  doublet  se  trouve  dans  la  langue  moderne  sous  la  forme  i'quivalente 

soii-toii.  La  forme  exacte  de  ce  nom  est  Soutai,  comme  le  iiiontre  le  recit  de  Rashid  ad- 

Din.  —  2.  Ilindou-tchak  signifie,  en  turk,  «  le  petit  hindou  ».  Le  nom  Hindou  se  trouve 

dans  I'onomastique  des  Mongols,  en  Perse  et  en  Chine.  —  .3.   L'autographe  de  Nowairi 

nomme  ce  general  ^^y  Moulai  {ibid.,  fol.  179  v°);  sur  ce  nom,  voir  page  669;  il  semble, 

du  parallelisme  des  textes  de  Nowairi  et  de  Rashid  ad-Din,   que  Tchouban  Baliadour 

soit  l'enigmatique  personnage  que  l'histoire  arabe  nomme  Moulai'.  —  4.  D'apres  Rashid 

ad-Din  (man.  supp.  persan  209,  folio  366  v"),  Ghazan  envoya  l'emir  Koutloughshah  dans 

le  Roum.  parla  route  de  Diar  Bakir;  l'emir  Tchouban  Baliadour  partit  en  pointe  davant- 

garde;    Soutai  Aklitatchi,  en  arriere-garde.  Le  24  Radjab  698,  Soulamish  fut  Itattu  ä 

Akhshahr   d'Arzandjan,    et    s'enfuit  en    Syrie.    Tchouban    est   le    mongol    dsoubagha. 

dsouhti  «  dilliculte,  peine  »,  qui  se  terniinait  anciennement  par  un-/i,  dsoubaghan,  dson- 

ban,  comme  beaucoup  de  mots  mongols,  ce  que  montre  dsoubanikhou  «  souflrir  «,  el 

d'autres  verbes  apparentes  ä  ce  mot.  Koutlouglishah  est  vraisemblablemeht  Koutlougtcha, 

diminutif  de  koudough  «  heureux  »,  plutot  que  l'hybride  persan-turk  Koutlough-shah, 

signiiiant  »  le  roi  fortune  ».  Akhtatchi,  en  mongol,  designe  l'individu  qui  a  la  cliarge  des 

chevaux  hongres.  ,  >ij-V^'  ikdish   «    cheval    de  race  croisee  »,  en  tchaghatai  ^ijjJG'  et 

^JAJ'  iktiuh,  avec  le  sens  plus  general  de  «  sang  mele,   »  est  iki-toush  «  deux  races  »: 
e  .  ' 

toush  elant  le  tchaghatai  loits  ^y.  Tcinlish  ^^4^  «  sang  mßle  »,  pour  djilish,  est  un 

mot  d'un  dialecte  turk,  anciennement  djiki-lish,  avec  dj  =  y,  dans  djiki   -  yiki  (cf.  djou- 

zcium  =^  tmzouin  «  raisin  »),  la  chute  du  k,  et  /  ^  t-d  dans  lisli  =:  loush. 


626  MOUFAZZAL  IBN  ABII,-FAZA1L.  [462] 

jOj   »_i»dlj    ^ilidl    ^    |»^l    t>L.    U     ^^     IjXc    \jLJii    <^ä]1     \£.    j=-lfc    w-Ij«-^    aII 

iliuiJ  (.jjl   ^1     ÖTihjh  i**-?  -^*    t/^  v-f^-'  i-^r— '  J  '^!>J  "^J-ir..   p^J   ^•^"   jv' 

1.  Lire    pjJl    J.t  i^-.-"^-    —   2.   Man.  '^^1^  ^J^    4^    ^.-'  j^-V. ;  peut-etre    lire 

(J>'^^  '^J^  ^  ^  h^  JJ-^-  —  ^-  Lire  j^^y/>.  —  4.  Lire     ß^^.  —  5.  Lire  ^~^\ 
cf.  la  note  de  la  page  prcccdente. 


le  pays  de  Roum.  (Les  Mongols)  vinrent  camper  dcvant  Siiuljar,  puis  tlcvant 
Ra'as  al-'Aiu  et  Mardin.  Le  prince  de  Mardin  leur  fit  porter  des  approvi- 
sionnements,  et  il  fit  partir  son  armee  avec  rarmee  tatare,  mais  il  iie  se 
rendit  pas  eii  personne  aupres  d'eux,  par  crainte  de  leurs  dcsseiiis,  de 
peur  que  Ivit'tchak  et  les  emirs  n'aient  l'intcntion  de  le  forcer  ä  marcher 
avec  eux. 

II  s'excusa  en  pretextant  qu'il  etait  malade  et  dans  l'incapacite  de  se  re- 
muer;  les  Mongols  agreerent  cette  excuse,  parce  qn'il  avait  comble  leurs 
espions  '  de  presents  et  de  cadeaux.  II  avait  accumule  chez  lui,  dans  Mar- 
din, avant  que  l'armee  mongole  n'arrivat,  des  provisions  pour  deux  annees, 
en  vue  dun  siege,  mais  Allah  lui  fit  la  gräce  que  les  Mongols  continuerent 
leur  chemin  sans  Tattaquer.  Le  premierjour  du  mois  de  Radjalj,  ils  camperent 
devant  Amid,  marchant  contre  le  pays  de  Houm,  pour  aller  livrer  bataille  ä 
Soulamish. 

(^)uand  Ton  fut  arrive  ä  la  fin  de  Radjab  %  les  deux  armecs  se  ren- 
contrerent;  les  liabitants  de  Sivas  s'etaient  rövoltes  contre  Soulamish,  et  il 
etait  occupe  ä  les  assieger,  quand  l'armee  de  Moulai  arriva  (dans  le  pays  de 
Roum),  et  s'avanga  vers  lui.  Soulamish  se  trouvait  ä  la  tete  de  soixanlc  mille 
combattants-',  doni  la  |.!üpart  sc  sauverenl  pour  se  joindre  aux  troupcs  de 
Moulai;  quant  aux  Turkomans,  ils  s'enfuirent,   sulvaul  leur  habilude,  sur  la 

1.  Lesquels  avaient  temoigne  de  la  reaUte  du  fait.  —  2.  Nowairi  iie  doiiae  pas 
cette  date.  —  3.  Nowairi  donne  les  m§mes  renseignemenls;  il  dit  que  les  Mongols  qui 
marchaient  avec  Soulamish   s'enfuirent  pour  rejoindre  Moulai   (man.   arahe   1579,  fol. 

17U  v°). 


♦I..I.1U8V" 


/.(i.?)  lllMdlKI':  DKS  SULTANS  MAMI.nlKS.  627 

J'  ^Ujj  ^--  i%   Ji  ^'^r-  i>«  ^-^^  ®^^  u~*^'   Ö3^  ^^'^'  ^^  j  J^>^ 

'T^i    i_^    JJ^^J    Ja    l3>><^..    j^    c^j-^    ^-^    J'    iJJ    -'^  j^3    'r-r^J    J^^5^  J  'L-aI. 
*^    jl^   l.Ji    "(J    i-Vsa     |^j^^3    ^jlj    >_i.!l     ^t    i—^i-    iL^V    ^li!l    ^,>_£.    »-»j:-    ^y_) 

jjL,^  >L-t  ißisJ  j^^  Jl   jjjV  ö;^   ''^.^  0;*  J-^-^  ^3  ,»•'  ®^^^  ' 
\J'jj  jIa^JI  ^b  ilkJl  ''(^^^äJI  SliUt;  üjJji  ®*iic.  >_^j^  j  J=--5j  (V:r*^  i3^-^ 

1.  Lire  ^'^y.  —  2.  Lire  L-^^.  —   :>.   Lire  Ij.U.  —   4.  Man.  L^li ;  lire  _j.s:?.Ij,   sans 
Yalty.  —5.     _^.^!;lirc  i;--?^'  feU^L. 


cime  des  montaj^ucs,  de  teile  sorle  quo  Soidaiuisli  resta  avcc  tres  peu  de 
soldats.  moins  de  cini[  ceiits  liommes. 

11  partit  de  Sivas,  se  dirigeaiif,  vers  Ic  pays  deSis,  et  il  parvint  ä  Baliasiia, 
dans  les  dix  derniers  jours  de  Iladjab;  uu  rescrit,  cuvoye  du  Caire,  etait  arrive 
ä  Damas,  prescrivant  de  preiidre  dans  cette  ville  cinq  emirs  et  uu  corps  de 
quinze  mille  eavaliers,  preleves  sur  toute  Tarmee  de  Syrie,  et  de  les  faire  partir 
pour  porter  secours  ä  Soularnish.  Le  jeudi,  cimiuieini'  jour  du  mois  de 
Sha'ban,  on  reeut  a  Damas  la  uouvelle  que  Soularnish  etait  arrive  cn  fu^-itif 
ä  Bahasna,  et  Ton  contremauda  le  depart  de  Tarmee  quon  lui  envoyait.         •iol.ios\- 

Rnsuiie,  Soularnish,  fds  de  Baitchou,  fds  (riloulaoun,  arriva  ä  Damas; 
les  troupcs  de  Dauias  se  portereut  ä  sa  reuconlre,  ainsi  que  le  vice-roi. 
Soularnish  arriva  de  Bahasna,  eu  la  eompagnie  de  Badr  ad-Diu  az-Zard- 
kash,  (pii  (Hail  goiivcrueur  de  cette  ville;  les  autorites  prirent  uu  soiii  extreme 
d'entourer  sou  entree  ä  Damas  d'un  ceremonial  imposani  ;  on  decreta  que 
tont  habitant  qui  possedait  uu  cheval  devait  le  mouter  et  se  rendre  (au- 
devaiit  de  Soularnish).  Toute  la  population  de  Dauias  sortit  de  la  ville,  et  (le 
prince  tatar)  y  lit  son  entree  au  milieu  d'un  (U)rti\i,^e  magniii(iue. 

On  le  fit  descendre  dans  le  niouastere  an-Nadjibi',  qui  domine  T Hippo- 
drome, et  on  lui  assigna  uue  soinmc  d'argent  pour  sa  depcnse;  au  cours  de 

1.  Sur  cette  i<hanil<a  qui  est,  dans  les  textes  corrects,  nommee  i:rr?^'  ^lij'.Ä-'.  von- 
Sauvaire,  Descriplion  de  Damas,  dans  Ic  Journal  asialique,  189.3,  L  page  288.  La  torme 
de  Müui'azzal,  Ivlianikat  al-Nadjibi,  est  tout  ce  qu'il  y  a  de  plus  vulgaire. 


628  MOUFA/.ZAI.  TBN  ABIL-FAZAIL.  [464] 

A«a}    Aji.»j>t)l     *  «j     J_jj3    *-*     ^  '.A     ,3-i-«-i      lul»-    ^JV"      j*-*^    iV*    v— Ä-aJl     ^-U    (3J      >-^"'j    '^ 

Jl  JuM-w  Ij^^  jL«^  ,^r^  ir-*^  A=-V'  /»^  "Ctfr  3j  ®Oij'j.»-M  «.-a^  (j  j^-^3 
j;.i-4:>  ^\  iltj  jlkUl  ^«^Ij  üybliil  ^\  J-sy  -^1  ^U^  ^b  l^'^^J\  jLaJI 
«^t   ^j-L;'V1    ^_^    j   Ifij  ®  J^ISjjjJl    j.->JI    jJo    aIä^j   jL^j   ä-ir^-3    ^^''  J  V^^i 

1.  Lire  LoK.  —  2.  Man.  omet  ^ ,  qui  se  Irouvc  dans  l'autographc  de  Nöwai'ri  (man. 
arabe  1579,  folio  ISO  v".  —  3.  I>irc  jj'^'- 


la  nuit  du  quiiizc'  du  mois  de  Slia'bau,  nii  le  conduisit  dans  la  grandc  luos- 
quee  de  Damas  qu'il  visita  dans  ses  details,  et,  quand  le  vendredi  fut  arrive, 
il  vint  faire  la  priere  dans  le  clioeur-  de  la  mosquee.  Apres  la  priere,  Sliams 
ad-Din  Mohammad  al-Mihmandar  vint  le  preiidre  avec  les  personnages  im- 
portants  de  la  mosquee,  et  il  recita  les  oraisons  dans  tous  les  lieux  consacres. 

Dans  la  soiree  du  dimanche,  quinzieme  jour  de  Slia'ban,  on  fit  partir 
Soulamish  pour  l'Egypte  sur  les  chevaux  de  la  poste  ' ;  il  arriva  au  Caire, 
Oll  il  eut  une  entrevue  avec  le  sultan;  pu.is  il  s'en  revint  ä  Damas,  oü-  il  entra, 
le  vingt-troisieme  jour  du  mois  de  Ramadhan,  accompagne  de  Badr  ad-Diu 
az  Zardkash. 

Cette  meme  annöe,  le  hnidi,  vingt-neuvieme  jour  du  mois  de  Sliavval,  on 
rendit  la  liberte  ä  al-A  sar,  qui  fut  investi  du  vizirat  dans  l'empire  egyptien. 

Cette  annee,  dans  les  dix  premiers  '  jours  du  mois  de  Slia'ban,  un  grand 
nombre  de  navires  et  de  bateaux  de  guerre"  arriverent  ä  Bairout ;  il  y  avait 
(dans  cette  flotte)  trente  navires  de  guerre,  et  chacun  d'eux  portait  sept  cenls 

1.  II  y  a  lä  une  impossibilite  duc  a  la  confusion  conslante  des  dales  dans  Moufazzal  : 
d'apres  Nöwai'ri  (ibid.,  179  v"  et  180  r°),  qui  etait  bien  renseigne,  Soulamish  arriva  a 
Damas,  le  jeudi  12  Sha'ban;  il  en  partit  le  dimanche  15 :  il  revint  ä  Damas,  le  21  Rama- 
dhan, et  en  reparlit,  Ie'2.3:  il  faut  donc  lire  que  Soulamish  visita  la  mosquee  dans  la 
nuit  du  jeudi  12.  —  2.  Malisoura.  —  3.  Soulamish  arriva  au  Caire  avec  son  frere  Khou- 
toukhlou:  le  sultan  leur  olfril  de  rester  en  tgypte,  ä  moins  qu'ils  ne  preferassenl  son 
aide  pour  s'en  relourner  chez  cux.  Soulamish  demanda  a  iVIohammad  ihn  Kalaoun  une 
armee  pour  aller  chercher  sa  l'amille  en  Perse  (Nöwai'ri,  man.  arabe  1579,  fol.  180  r").  — 
4.  Dans  les  dix  derniers,  dil  Nowa'iri  (ibid.,  fol.  180  v°),  qui  a  raison  contre  Moufazzal. 
—  5.  II  y  avait  dans  cette  flotte  des  navires  de  guerre,  et  des  transporls  que  les  premiers 
convoyaient. 


[4(i.-.]  lllsrolKK  l>i:s  Sl  LTANS  MAMI.oUKS.  62!) 

ft^y>-i  -*-*>  .y:*^ — *-''  i^  ^iJ^i  o'^'j — ■''  (J'  '^»itUa.  |»(j'  ^Js.  Tj^yiJl  J;^  ^^iJ  <iJL. 
j,^,.^  J^;i5  -»fÄ-f^  (ni/^  <-i.^~>i^  ~  Ttjj  f»t^  ;^^3  ^ J^"  ^'ji  Li—Ji  u'^^ — ''  ^' 
,_isy    (nf/^    -^''    ■^-^y    fv'^'^'    L-^^— ^    J^'^        ö*    Ij-^J'?"    ■^'    JKJ    (Irf^   [^>-jj 'fol.io'.ir'. 


1.  Lire  'j^.Jo,.  —  2.  I-ire  'or!,.  —  3.   Miin.  j:'-i.'l. 


homincs  de  iiationalitr'  fraiujiio,  qui  avaient  Ic  projot  de  ilöbar([uer  sur  la 
clHc  de  Syric,  et  d'allor  all  aquer  Ics  Musulriiaiis' .  Au  niomcnt  ou  ecs  iiavircs 
arrivaiciit  sur  los  atterrages  de  la  cöt.e  :^yrienne,  Allah,  qu'il  soit  boni  et 
glorific!  lenr  envoya  uu  vcnt  (jui  los  chassa  au  large,  qui  Ics  dispersa  tous,  et 
VW  fit  coider  plusieurs.  Les  F'rancs  regaguertMit  la  iiaute  mcr  sans  avoir  p\i  MniiiiiM 
atteindre  leur  objectif.  On  avaif  forme  ä  Danias  une  armec  pour  aller  les  com- 
battre;  mais  on  re(,'ut  la  nouvello  que  Icur  flotte  avait  etc  dispersce,  et  on 
suspeudit  les  prcparalil's  de  depart  de  Tarmee. 

Cette  anneo,  au  mois  de  Hamadhan,  des  marchands  arriverent  de  Soudak; 
ils  raconterent  que  le  roi  Nokhai",   qui  s'etait  assis  sur  Ic  trönc  de  Berke, 

1.  Ce  debarquement  de  troupes  franqiies  ;i  Bairout  faisait  partie  du  plan  de  campagnc 
elabore  entre  les  Mongols  de  l'lran  et  les  rois  chretiens  de  l'Occident.  Ce  plan  avait  pour 
but  de  chasser  les  Mamlouks  de  la  Syrie;  il  echoua  parce  que  les  Mongols  etaient  inca- 
pables  de  tenir  le  coup  dans  une  campagne  de  quelque  duree,  et  les  Francs  inaptes  ä 
conduire  une  grande  expedition  navale  au  delä  des  mers.  contre  un  adversaire  qui 
possedait  des  bases  aussi  puissantes  que  le  sultan  du  Caire.  —  2.  Nokhai  n'etait  point  le 
souverain  de  la  Horde,  et  c'etait  Tokhtogha  qui  regnail  dans  le  pays  de  Toghmakli. 
Noklini  avait  commande  en  chef  les  armees  do  la  Horde,  sous  les  regnes  de  Batou  et 
de  Berke;  il  etait  le  fils  de  Tatar,  fils  de  Boukhal,  fils  de  Tchoulchi,  lils  de  Tchinkkiz. 
Les  souverains  de  la  Horde  lurent  Batou,  Berke,  Mangou-Temour  (ou  Monkke-Temour), 
Toda-Monkke,  frere  du  precedent.  Toula-bouklia  et  Kuntchek-boukha,  fils  de  Taretou, 
fils  de  Toghoghan,  fils  de  Batou,  pretendirent  que  Toda-Monkke  etait  fou;  ils  recarte- 
rent  du  tröne,  et  ils  s'emparerent  du  pouvoir.  Pour  se  debarrasser  d'un  rival  dangereux, 
ils  voulurent  faire  assassiner  Tokhtogha,  fils  de  Mangou-Temour,  lequel  reussit  ä  leur 
echapper,  et  dcmanda  secours  a  Nokhai.  NokhaV,  par  ses  stratagemes,  sut  capler  la  con- 
fiance  de  Toula-boukha  et  de  Kuiilchok-houkiia,  si  bien  que  Tokhtogha  eut  le  lemps 
de  reunir  une  armee,  d'arriver,  de  li^s  tiier,  et  de  s'emparer  du  pouvoir.  Le  beau- 
pcre  de  Tokhtogha,  Saltciiioudai  Keurguen,  demanda  Kiyan,  lllle  de  Nokhai,  pour  son 
tils.  Yailagii;  apres  leurs  noces,  Kiyan  se  lit  musulmane,  ce  qui  lui  attira  toutes  sortes 
d'outrages  de  la  part  de  la  famillc  de  son  mari.  .\okhai,  furieux,  demanda  ä  Tokhtogha 
d'eloigner  Saltchioudai  Keurguen,  puis  de  le  lui  livrer.  Gas  faits,  d'autres  intrigues, 
provoquerent  les  hostilites  entre  Tokhtogha  et  NokhaV.  En  698,  Tokhtogha  vint  camper 
sur  les  bords  de  l'Ouzi,  avec  300.000  homiues,  mais  il  ne  put  passer  le  fleuve,  qui  ne 

PATli.  on.  —  T.   XIV.  —  F.  3.    .  'll 


630  MOLIFA /./,.\L  IBN  ABII,-FA/,AIL.  [4661 

^L-a!1    ^I  ■  Xj"   ®^^_g:±JI    j^    ^^1    ytj    i,    j;,Ui.    jjt    ^^    «-»=-    «lAiai    aJUj    4a Ij 

»-.».s-    ,_bs     jl      Jl    *JliL     X)''    aJU     n^j^s>-    As-Lj    ^sLnjJ   ''Aa-Ij     As^'j    i_Ala)       JLj    Ijj     ulsbs-lj 

jU^^  ji   dUi   >_.^3  ®j5C"  J  1^1^  l^j  ly^yj  jUl    l^  ^11  dUi  Ju.>j   aAJI   J  ^ 

1.  Lire  ►-i^ jiC-i.  — '1.  Lire  .r^-^J^":  le  nianuscrit  porte  jiJ',  pour  w;L'',  avec  la 
confusion  de  ^^  et  ^,.  —  ■>.  Lire  '-.^'j  '-'j^'^.  —  4.  On  attendrait  '->;^.-i^.  — •  ö.  Lire 
ijo.l.  —  6.  Man.  ^UjI. 


cette  menie  annec,  au  cnmmencement  du  printemps,  etait  arrive  ä  Soudak, 
ä  la  tete  d'une  armee  nombreusc  II  envoya  un  commandemciit  aux  habitants 
de  Soudak,  par  lequel  il  cujoigtiait  ä  tous  ceux  qui  etaient  de  son  parti  de 
sortir  de  la  ville,  et  de  se  tenir  en  dehors  (de  ses  murailles),  avec  leurs 
familles  et  leurs  biens.  Toutes  les  personnes  qui  lui  etaient  devouees  sor- 
tirent  de  Soudak;  elles  formaient  plus  des  deux  tiers  de  la  population. 

Ensuite,  il  ordonna  ä  ses  troupes  dtentourer  la  ville,  et  il  resta  lä,  faisaiit 
rcchercber  les  autres  habitants  nn  par  un,  les  mettant  ä  la  torture,  et  leur 
prenant  leurs  biens;  puis,  il  les  fit  tuen,  de  teile  sorte  que  tous  les  gens  qui 
se  trouvaient  dans  la  ville  furent  massacres ;  apres  cela,  il  fit  mettre  le  feu 
ä  Soudak,  et  il  la  laissa  aneantie,  comme  si  eile  n'avait  Jamals  existe. 

Voici  quelle  fut  la  cause  de  cet  evenement  :  les  revenus  de  la  ville  de  Sou- 
dak, tant  les  impöts  que  les  autres  tributs,  etaient  divises  entre  quatre'  sou- 
verains  des  Tatars;  Fun  de  ces  rois  etait  ce  Noklia'i.  qui  entretenait  des  rela- 
tions  d'ainitie  avec  le  sullan  d'Egypte,  avec  lequel  il  cchangeait  des  ambas- 

ful  pas  pris  par  la  glace.  Au  printemps,  Toklitog-ha  retrograda,  et  campa  sur  les  bords 
du  Don  .fj;  l'aiinee  suivante,  699,  NokliaV  traversa  le  Don,  et  apres  avoir  amuse 
Tokhtoglia  par  im  projet  de  reunion  d'une  Conference  pour  examiner  leurs  torts,  il 
i'ondit  sur  lui  quand  il  sul  que  son  armee  s'elait  disloquee.  Tokhtoglia  fut  ecrase  ä  Tad- 
jasmari,  sur  les  bords  du  Don,  et  s'enfuil  jusqu'a  sa  capitale.  Sarai,  sur  la  Volga:  il 
reprit  lollensive,  et  fona  Nokliai  a  relrograder  et  ä  repasser  Ic  tleuve  Ouzi  (l{asliid 
ad-l)in,  Djnnii'  ui-taivarikh,  lome  H,  pages  145  et  ssq.).  Ce  fut  alors  que  Nokliai  pilla 
et  saccagea  la  ville  de   Krim. 

1.  t^cs  quatre  souverains  etaient  le  (Irand  Ivban,  souverain  de  la  Cliine.  le  prince 
mongol  de  Perse,  le  prince  de  la  Horde,  et  le  prince  du  royaume  de  Tchagiiatai.  On  a 
vu  plus  haut  que  les  Mongols  faisaient  cinq  parts  du  butin  ramassö  a  l'ouest  de  l'Oxus, 
deux  pour  Ir  C.rand  Klian,  deux  pour  rarmco.  une  pour  le  prinrc  de  la  Horde. 


['<67i  IIISrolliK   DKS  SI'l.TANS  M  \MI  (trKS.  Cil 

ijl^   Ll^  '  ^JJI    dyJI  jl    Ij^^-»-'   \^K'i   ^l/J   ^r^    >_^Lä.    i-Ä-^   «J   ^^JÜl    ybj 

^pLjJI  j-i^äIö   ^^^^I  *ji:s  ^LJI  jljl»  A_Ä^  r**-*"^   (V*  J^''   ^^o'"   jL=-VI   Cj^'V 
®i-j^^,a:JI   i^UJI    ^ILL    '-'jJI    Aä_<   Jl   ^jjyi   bj4=?^   ij^^-alJI 
*J_äJj      "j^     /"^-Vl     jÜa-L-j     '<Jlr>t>     oIäJI    a^jLUJIj    <JL1-3    /f-*~'J    .« ''    ^^— '     C-^^^3 

dLlrlj   j>C  ^»..ül  ._i^    ^:^-^l   >-0L    U^UI    ^l;^   '    _^Ü1  viLUl  ^ilyLH  Jl  .fni.ini,v- 
<>\i    iL»*    ._^U    _yik^ll   dL.UI   M^    pjli^,    J^,U1    <J_i,j   ^,jCLiUJI    ^^.^_    c/^^ 

1.  Lire  ^fJ.-"-".  —  2.  Man.  ^^Jl.  —  S.  Lire  _.l/3'. 


sades  et  dos  presents.  Oii  a  racniiti'  (|U(^  les  rois  (tatars)  avec  lesqiiels  \\ 
partageait  los  rovenus  do  Soudak  avaiciit  empeclie  ses  officiers  de  perccvoir 
la  part  qui  lui  appartonait.  Cela  l'incita  ä  agir  commo  il  le  fit. 

Cotte  möme  ann(5e,  moururcnt  Izz  ad-Din  Aihel<  al-Mausili,  qui  olait 
gouvonieiir  do  Tarabolos,  et  aiissi  Hadr  ad-Din  BaTsari;  qii'Allah  leur  fasse 
misericorde  ä  tous  les  dcux! 

Cotte  annec,  on  regut  ä  plusieurs  rcprises  des  nouvellos  annongant  quc  les 
Tatars  etaiont  sortis  de  leur  pays,  et  s'etaieut  rnis  en  routc  pour  une  guerre, 
sous  lo  commandement  du  roi  Gliazau.  Le  sultan  promulgua  un  rescrit  par 
lequel  il  ordonnait  de  mettre  sur  le  pied  de  guorre  les  armees  victorieuses; 
elles  entrereut  on  campagne,  et  elles  s'avanccrerit  jusqu'ä  la  mosquee  d'at- 
Tibn,  qui  ost  situee  eu  dehors  du  Caire,  la  villo  bien  gardee. 

Eu  ranuee  699,  le  khalifo  etait  al-Hakim,  comme  ä  l'habilude;  le  sultaii 
de  rislam,  do  Dongola  jusqu'ä  l'Kuphrato,  etail  al-Malik  an-Nasir;  le  vice- 
roi  dans  l'empirc  egvptiea,  Saif  ad-Din  Salar  ;  Tatabek  des  armeos,  Hai- 
bars, le  tchashniguir.  Les  autres  reis  etaient  dans  le  meme  Statut  que  Tannee 
precedente,  ä  l'oxception  d'al-Malik  al-MouzafTar,  souverain  de  Hamah,  qui 
s'en  etait  alle  vers  la  misericorde  d'Allali,  le  tres-haut '.  Baliadour  As-  resta  ä 


♦fol.liiliv" 


1.  .M-Mouzalfarnioarut,  lejeudi  21  Zilka'da  698;  il  etait  ne  durantla  nuit  dudimanche 
Li  Moliarram  057.  Sa  mere,  Aisha,  etait  la  fille  d'al-"Aziz  Gliiyas  ad-Din  Mohammad, 
fils  d'al-Malik  az-Zahir  Glia/i.  fds  de  Saladin,  souverain  d'Alep.  II  etaitAgede  quarante 
et  un  ans,dix  mois,  sept  joiirs,  et  avait  regne  quinze  ans,  un  mois,  uii  jour.  Apres  sa 
mort.  la  famille  ayyoubite  perdit  la  souverainet^  de  Ilamah,  durant  une  periode  de 
deux  ans,  jusqu'au  moment  oi'i,  au  cours  de  son  troisieme  regne,  Mohammad  ibn 
Kalaoun  la  lui  rendit  (Xowairi,  man.  arabe  1.570,  foL  182  v°  et  IS."?  r"  .  —  2.  As  en 
turc,  ,  »al  QU     J,  signilie  une  hermine. 


r' 


632  MOUFAZZAL  IBN  ABfL-FAZAIL.  [468] 


Hamah  pour  gouveriier  la  ville,  jusqu'au  momenf  oVi  Kara  Sonkor  al-Man- 
souri  y  arriva  en  qualite  de  gouverneur  au  nom  du  sultan.  Tout  au  com- 
mencoment  de  cette  annee,  Ic  sultan  et  l'armee  victorieuse  partircnt  de  la 
mosquee  d'at-Tibn. 

Son  Excelleuce  Rokn  ad-Din  Baibars,  le  davaddar,  a  ditdanssa  chroniquc  : 
Quand  l'armee  arriva  ä  Ghaza,  Baroulada'i,  le  silahdar,  rollicier  dont  nous 
avons  raconte  qu'il  avait  ete  le.complice  de  Gurtchi  dans  l'assassinat  du 
sultan  al-Malik  al-Mansour  Latchin,  complota  avec  une  troupe  des  Oirats, 
qui  etaient  venus  (en  Syrie),  commaiides  par  Tarakliai,  du  pays  des  Tatars, 
sous  le  regne  d'al-Malik  al-'Adil  Guetubouklia;  ils  projeterent  de  soulever 
une  sedition  dont  on  ne  connaitrait  pas  Torigine,  et  dont  on  ignorerait  qui 
l'avait  montee. 

On  a  dit  qu'ils  s'etaient  entendus  pour  assassiner  Baibars  et  Salar.  Ba- 
roulailai  tira  son  sabre  au  cours  de  la  parade  ;  mais  l'un  des  oiTiciers  qui  y 
figuraient  lo  l'rappa  d'un  coup  de  son  epee;  il  courut  vers  le  dahliz'  du  sultan, 
il  roncontra  sur  son  chemin  Ala  ad-l)in  Gundoglidi,  commaudant  des  mam- 
louks  bordjis,  et  le  tua".  Quand  Barouladai  fut  parvenu  pres  du  dahliz,  le 
sultan  ordonna  qu'on  l'arretät;  l'emir  Saif  ad-üin  Bckternour,  emir  djandar,  se 
saisit  de  lui,  et  l'envoya  ä  Temir  Saif  ad-Din  Salar,  le  vicc-roi,  qui  le  lit  mettre 
ä  mort  sur-le-champ. 

1.  F^a  tente  du  sultan.  —  2.  D'apres  Xowairi  (man.  arabe  1570.  fol.  1.S4  r").  cet  evene- 
ment  se  passa  ä  Tall  al-'Adjoiil;  Barouladai  etait  Tun  des  ('niirs  des  manilouks  sultaniens. 
JMakrizi,  plus  coniplet,  racont(!  que  les  Oirats  voulaienl  rtUablir  Guetubouklia,  qu'ils 
comploterenl  avec  Barouladai  d'assassiner  BaVbars  et  Salar.  Barouladai  manqua  son  coup 
et  fut  massacre  sur  la  place.  Les  Oirats  se  pröcipiterent  vers  la  tente  imperiale  |)()ur  hier 
le  sultan. 


f469]  IIISliiIKR  DRS  Sl  I.IANS  MAMI.Ol'KS.  633 

jji_5  ®oy    J:^    ^Ul    j^U    j.^^\  U^    ^^Vl    J    <L.Ji    JX\^    ^^\    yC^ 
\j^<Lji    jL^'   y.    '*sX^   Js^   ji\i    jLi   <^\i   -u.   l_yl^   ^ÄJl    cULvJl   ^   '  Ui.^ 

^U-j     ^'     JjjLi«)!    jAx!l     'HÜ     bj^^cTj     jlA^L      'T^VI      JljJi      J^a^     ^^i^     ^Xi-; 
J    iLl.    J^l    (.JÜ.-    Ui    ^J    ^''^^:v^  "CJO.    JjVl     «-.J    ^^^    >^    ^^l^   j   jli-^^ 

1.  Lire  ,j»^-  —  2.  Lire  ^j^^^  Jr'  ULL. 


Uli  des  mamlouks  qui  etaicnt  ses  compliccs,  un  certain  Koutouz,  Tut  mis 
a  la  torture;  il  deiionga  plusieurs  de  ces  jeunes  geiis',  que  \\n\  arreta,  et 
({ue  l'ori  euvoya  a  Karak  pour  y  etre  mis  en  prison;  cet  evenement  se  passa 
au  mois  de  Saf'ar  de  cette  annee.  Quant  aux  Tatars  Oirats,  on  dressa  ä 
leur  iuteutiuu  des  potences,  et  Ton  pendit  sans  delai  lous  ceux  sur  les- 'iv.i.  iio, 
quels  ün  mit  la  main.  On  m'ecrivit  en  Egypte,  oü  j'etais  viee-roi,  d'arr6ter 
le  reste  de  ces  individus;  un  certain  nombre  se  trouvaient  en  detachement  dans 
les  inviolables  places  frontieres  (de  Tlslaiüisme),  ou  on  les  captura. 

Ensuite,  le  sullan  se  mit  en  marclie  avec  les  armees  viclorieuses  pour 
o-a^ner  Damas,  la  bien  gardee.  et  il  ordonna  de  distribuer  de  l'argent  aux 
troupes  de  cette  ville;  on  donna  une  gratitication  a  tous  los  solclats,  en  pre- 
sence  des  emirs,  leurs  chefs,  dans  l'Hippodropie.  et  on  les  fit  partir  pour 
aller  combattre  l'ennemi  renie  par  Allah.  Le  ouzieme  jour  du  mois  de  Rabi' 
premier,  le  sultan  quitta  Damas  pour  se  rendre  ä  Homs. 

Je  residais  alors,  comme  je  Tai  dit  plus  haut,  en  Egypte,  en  qualite  de 
vice-roi;  une  p{3rsonne  en  laqucUe  j'ai  toute  conliance,  m'a  raconte  que  1  armee 
victorieuse  s'avan(,a  a  trois  niarches  de  Homs,  faisant  les  etapes  immediate- 
ment  les  unes  sur  les  autres":  ä  chacune  de  ces  stations,  l'arme'e  station- 
nait  ^  dans  des  endroits  oü  il   n  y  avait  ni  eau,  ni  püturage.  Cela  causa  aux 


1.  On  a  dejä  vu  ce  terme  de  «  jeunes  gens  »,  plus  liaut,  applique  ;i  des  mamlouks.  — 
2.  Xowairi  Jit  plus  clairement  (man.  arabe  157!),  fol.  185  r")  :  j  S^^J*  w>-^'  ^^ 
L^ovL  ilÄ^-  «  il  (it  Irois  etapes  en  une  seule  •>,  ce  qui  ereinta  les  clievaux.  —  3.  Üu 
pluUH,  lil  halle  sans  camper,  pour  reprendre  iminediatement  sa  manche. 


•riii.iiov' 


(i34  MOUFAZ/.AI,  IBN  ABIL-FAZAII..  r470 

'L  ^    \^    ~^y^    J$    (j    jjJj-^.    ^J^J   ^J=-^    J^    J    ^^^-^    u^[^    -l^^''    (.r^^*^ 

S  ^Li  ^^  j^"l._  As-l  ^y^_  J3  (»*_^J  caL:J1  jjjiJLJl  '■\j^\  |^«^3  ij^'^'^J 
®p_ji^___^   (n--^'    l>-^'3    V-^^'v'^    (^    'j-V^    -'^^    -^^     (*y    -r^b    i^^^-ii«    jli^Vl    C)jl-= 

4jj>.^  -.Ic.  ijyÄlJi  x-_^''  ci-»^  jLi>,»i>Ji  j^^i  L«-)j  |»y^^Lvij  |»Ai-»j»j  »Ui  «J'^lr 
o»-^  \s'  JAjJl  $__,__»  v::<i»^j  f^'^'  '—j^  ^'  (»v'^^  ^'-~*''  c-sL-j  i^^S^  jA>Jl 
jl   ^^)l  ^-o    Clj^    (**y^   ^yj-'3   ^~^b       jÜaUl     ic   l_^iJl3  ®ljr_,_xs     ^LjJI 


^Jl    <\_^\\ 


1.  Lire  s,j,s2^ 


troupes  une  grantle  souffrance,  et  leurs  chevaux  siiccomberent  ä  la  fatigue 
provoquee  par  cette  course  rapide,  et  ä  la  soif. 

Recit  de  la  bataille  du  Wadi  al-Khazindar.  Ensuite,  Fennemi  tendit  une 
embuscade  ä  Farmee  musulmane,  au  lieu  dit  Madjma'  al-Moroudj,  dans  Ic 
Wadi  al-Khazindar,  qui  se  trouve  entre  Hamah  et  Homs;  les  Tatars  avaient 
avec  eux  les  emirs  qui  avaient  deserte,  et  dont  j'ai  parle  plus  haut ' .  Personne 
n'apportait  de  nouvelle  decisivo;  mais  au  contraire,  les  rapports  6taient  con- 
tradictüires;  certaines  persounes  annongaieut  que  les  Tatars  avaient  decide 
de  s'enfuir,  qu'ils  avaient  detourne  les  renes  de  leurs  coursiers  pour  prendre 
le  chemin  du  retour. 

()n  conseilla  au  sultan  de  häter  sa  marche  vers  eux;  les  troupes  se  preci- 
piterent  au  combat  apres  etre  restees  en  seile  durant  trois  jours,  tout  equipees 
et  sous  les  armes.  Quand  les  deux  armees  se  rencontrerent,  Falle  gauche  des 
armees  victorieuses  (de  FIslamisme)  chargea  contre  la  droite  de  Fennemi,  et  la 
mit  en  deroute;  les  soldats  (musulmans)  s'elancerent  ä  la  poursuite  des 
Tatars  en  retraite,  jusqu'ä  arriver  derriere  leurs  bagages.  Pendant  ce 
temps,  Faüe  gauche  de  Fenncnii  chargeait  sur  Falle  droite  de  Farmee  (musul- 
mane), et  la  rompait. 

Les  Tatars  parvinrent  ainsi  jusqu'au  sultan,  et  justju'au  centre  de  Farmee 

1.  C'est  Rokn  ad-Din  Baibars  qui  parle,  et  non  Moufa/zal,  comme  on  le  voit  asse/ 
par  la  qualitö  de  la  prosc  de  ce  passage.  Ghazan.  qui  commandait  personnellcment  les 
Tatars,  dit  Nowairi  (ibid.,  fol.  1.85  r°),  avait  avec  lui  les  ('.eorgioiis  et  les  Armeniens: 
il  avait  dans  son  etat-major  les  emirs  Saii'  ad-Din  Kipicliak,  Saif  ad-Din  Bcktemour,  ie 
silalidar,  Faris  ad-Din  Ubeki,  et  SaTf  ad-Din  'Azaz,  (|ui  s'etaient  enliiis  par  erainte  de 
l^ali'liin,  connne  cela  a  ete  racoutti  [jIus  liaul. 


|/,7I]  IIISKtll'.K   ins  Sl  LI  WS  MA.MI  (M  Ks  (i35 

^jj^jj  ^-ijVl  '  (j>L.  blA«  Jli-.'V'j  iAaJIj  JI^Vlj  ^LiJl  .r-i.j  oLlx,  ^  i^;-.  ^iJlL 

jOJI,  i-iifr  i^--^  v:>-«j   ^—'1    r>:.  >1-"^   ^  '^'^  ^'^3  *(»vr^  J^^^  'Ji^   -^^   S^^ 
1.  Man.  .1».  —  2.  i.ir«'     ,.^1—*.''. 


musulmaiio;  ils  dec'di-ln'Tonl  ilaiis  lour  diroctioii  dos  llöohos,  aussi  driios 'fni.iiov" 
qiruiic  avorse  de  pliiie,  ou  qiie  le  cuurs  d'uii  torrciit  doiit  Ics  eaux  se  preci- 
[jitent  avec  fureur'.  Eiisuito,  AUali  voulut  que  les  troupes  musulmanes  cedas- 
sent  sous  la  pressum  de  rennemi;  l'aile  droite  prit  la  l'uile,  ainsi  que  les 
troupes  qui  so  trouvaient  derriere  les  etendards  du  sultan'-;  l'arnioe  de 
l'lslamisine  fut  mise  en  deroute,  et  la  bataille  perdue  apres  le  milieu  du  jour. 

Le  sultan,  avec  quelques  porsonnes,  se  dirigca  vers  Balbok;  toutes  sorles 
dVjbjots,  de  choses  precieuses,  d'armures,  de  bagages  jetes  par  les  troupes, 
jonchaieut  la  terre,  et  les  cavaliers  se  debarrassaieut  de  toutes  les  pieces  de 
Icur  equipement  pour  diiniuuer  la  cliarge  de  leurs  montures,  pour  pouvoir 
se  sauver.  La  plupart  des  fugitifs  prirent  le  cliemin  de  Balbek. 

Quaud  les  liabitants  de  Damas  apprireut  ces  evenemctits,  ils  furont 
saisis  d'une  grando  terreur;  los  nouvelles  tendaucieuses  se  röpandireut  daus 
la  ville.  et  les  gons  colporterent  des  renseignoineiits  qui  se  contredisaient; 
certains  disaient  que  Ghazau  etait  sain  et  sauf,  ipie  ses  troupes  avaient 
vaincu  les  Musulmans,  que  les  Mongols  n'avaient  pas  poursuivi  les  fuvards, 
et  que,  lorsque  la  bataille  eut  öte  perdiio  pour  les  troupes  de  rislarnisme,  ils 
n'avaient  massacre  personne,  ün  racouta  lä-dessus  une  foulo  de  bavardages. 

Höcit   de    cc  qui    arriva  aux    habitants  de   Dainas    lorsque   Glia/.an   vint 

1.  La  bataille  eut  lieu  le  iiiercredi  28  Rabi'  premier  [Nowairi,  man.  arabe  1579, 
fol.  185  r").  —  2.  Au  centre.  la  oii  se  tenait  al-Malik  an-Nasir:  l'aile  gauche  mongole 
enfonca  l'aile  droite  egyptienne,  et  b-  centre  des  Mongols  ivi'oula  le  centre  musulman, 
pendant  que  les  soldals  d'al-Malik  an-Nasir  continuaient  une  lutte  inutile  a  l'exlremile 
du  cbamp  de  bataille,  oü  leur  aile  gaucbe  avait  pris  la  droite  de  Gliazan  dans  une 
lenaille. 


636  MOUFAZZAL  IBN  ABII.-FAZAIL.  [4721 

/|),JSx-^  *»^   j5t;    i_i_i^i    wJiyi    (S-^t    (»vJi    <^i   |3    oL«j  ''X-L-.   j_j    vS^-^'ij  *.j5t^   viJJÄJ 

•^■*J^  »_i~-  v:r*"^^   p-L»:^'yi  Ij-Uiij  Ufv^   ^-^  ""^^  ^^f*:?  *J^   lT"^^   »Ii-Iäj  ®Jl»iJl 

noi.iiir.  ^  j^  ;tL>.3  ^-i^lj  ^1  Jijj   xUl   Jljj  *  ^31^1  ^1  ^,-01  ^l"3  ^Ul 

«p^xilc    L.    jjjA._   V    i^-=-  J    Aj-Vl    (»_y^  J  ^Ul    ^-^13    ljf-^3    >_jÜl    l_jÄ:i5    JlLiVi 
1.    Lire  LiJ.  —  2.   Lire  Uij      ^^-^i.^   /.t.-~''-*- 


sejouriier  dans  leur  ville.  Lorsqiie  loa  fut  au  samedi',  uue  immense  cla- 
meur  se  repandit  dans  Damas,  et  les  femmes  sortirent  de  leurs  maisons,  le 
visage  decouvert^,  lorsque  Ton  eüt  raconte  quo  les  Tatars  etaient  entres 
dans  la  ville,  mais  cela  n'etait  point  vrai,  et  ces  fausses  nouvelles  se  dissi- 
pörent  immediatement.  Ce  jour-lä,  pres  de  vingt  personnes  mourureut  aux 
portes  de  Damas'',  parmi  lesquelles,  un  individu,  nomme  Nadjm  ad-Din  al- 
Mouliaddis  al-Baghdadi;  les  genspasserent  la  journee  du  samedi  dans  cetetat. 
Les  habitants  de  üamas  discuterent  de  l'urgence  qu'il  pouvait  y  avoir 
ä  ce  que  les  notables  sortissent  de  la  ville  pour  tenter  d'obtenir  une  entrevue 
avec  l'emir  Saif  ad-Din  Riftchak';  duranl  la  nuit  du  samedi,  le  grand  kadi, 
Imam  ad-Din,  le  kadi  Djamal  ad-Din  al-Maliki,  Tadj  ad-Din  ibn  ash-Shi- 
♦roi.iiii".  razi,  le  prefet  de  la  ville,  le  prefet  de  la  banlieue,  le  clief  de  la  police, 
et  un  grand  nombre  des  gens  aises  (pii  haititaient  ä  Damas,  partireut 
pour  TEgypte.  Durant  la  nuit  du  jeudi,  les  gens  qui  etaient  enl'ermes  dans 
la  prisun  de  la  Petite  Porte  avaient  incendie  cette  prison,  et  s'etaient  echappes, 
au  nombre  d'environ  deux  ceuts;  ils  allerent  ti  la  porte  ßab  al-Djabiya, 
fracturerent  ses  serrures,  l'ouvrirent,  et  sortirent  de  la  ville.  Au  matin  du 
dimanche,  la  populatiou  de  Damas  se  trouva  en  proic  aux  plus  vives  angoisses, 
dans  rignoraucc  du  sort  qui  lui  etait  reserve''. 

1.  Premier  jour  de  Rabi'  second  (Npwairi,  man.  arabe  157U,  foi.  J8G  v"i;  tous  les 
gens  qui  en  avaient  les  moyens  etaient  partis  pour  l'Egypte.  —  2.  Sans  avoir  mi'me  pris 
le  lemps  de  se  voiler.  —  3.  Ecrases  dans  la  foule  qui  s'enfuyait.  —  4.  Cet  oflicier  avait 
etü  gouverneur  de  Damas  avant  de  passer  au  service  des  Mongols.  —  5.  Si  Ton  en 
croil  Nuwairi  (man.  arabe  1579,  foL  187  r"j,  lout  ce  qui  put  quilter  la  capitale  syrienne 


[M'A]  IIISTOIItK   DI'.S  Sn.lANS  MAMI.ol'KS.  637 

Xj^y_  y^i^   j\}\i  ^\   -j>Jl  ^1  J  'jjjLtTj  ^J^   -s-^.  J  c_^l    oUi,  l_y«::^l  p 

1.   I.irei^.  —  2.  Man.   ^j^^  —3.  Man.  _^io^'    ^^'    .^Jt    w^'^.   —  4.  Lire 


Co  jour-lii,  Ics  liabitaiits  allerent  s'assembler  Jans  le  maslihad  d'Ali  '  ;  ils 
tinrent  consoil  sur  la  questiou  de  (1  opportunite  qu'il  y  avait  ä)  sortir  do  la 
ville  pour  aller  trouver  Gliazan;  assisterent  ä  cette  reunion,  le  kadi  Hadr 
ad-Din  ihn  Djama'a,  le  sluiVkli  Zaiii  ad-Diii  al-Fariki,  le  sliai'kli  Taki  ad-Din 
ihn  at-Taimivva,  le  ^rand  kadi,  Xadjni  ad-Din  ihn  Sasari,  le  saliih  Faklir  ad- 
Din  ihn  a.sli-Sliiradji,  le  kadi  'Izz  ad-Din  ihn  Zaki  ad-Din,  le  sliaikh  ^\'adjih 
ail-Din  ihn  .Mandja.  le  sadr  Omar  ihn  al-Ralanisi,  Amin  ad-Din  ihn  Slioukair 
al-llaiiani,  le  sliarif  Zain  ad-Din  ihn  Adnan,  le  sliaikli  Nadjm  ad-Din  ihn 
Ahil-Tayyih,  Nasir  ad-Din  ihn  'Ahd  as-Salam,  le  saliih  Sliiliah  ad-Din  al- 
Hanafi,  le  kadi  Shams  ad-Din  ihn  al-llariri,  le  shaikli  Mohammad  ihn 
Kiwam  an-Nahoulonsi ,  ainsi  qu'une  qnantite  considerahle  de  lectenrs  du 
Coran,  de  juristes  et  de  gens  de  droit. 

Le  lundi,  ces  personnages  firent  la  priere  de  midi  ■,  et  sortirent  de  la  ville. 
Des  qu'ils  furent  partis,  des  crieurs  puhlics  proclamereut  dans  Damas  l'ordre 
d'Ardjavash  '  de  ne  vendre  aucune  piece  d'equipement  appartenant  aux  trou- 
pes,  car,  (disait-il),  «  votre  snltan  est  toujours  vivant,  et  c'est  lui  qui  est  le 
souverain  de  l'empire  egvptien '  ».  Les  clievaux  se  vendaient  k  Damas  pour 

s'enfuit  dans  la  direction  de  rKgyptc,  si   bien  qu'il  ne    resta  personne    pour  del'endre 
Damas.  et  pour  eloigner  I'ennemi  de  ses  murailli^s. 

1.  iJans  la  g-rande  mosquee  des  Omayyades  [ibid.).  II  fiit  decide  par  ces  notables 
d'aller  demander  une  capitulation  au  sultan  mongol.  — 2.  ils  partirent  apres  la  priere 
de  midi,  dit  Nowairi  [ibid.i,  le  lundi  3  de  ce  mois.  —  3.  Ardjawash  commandait  dans  la 
citadelle;  cetepisode  ne  setrouve  pas  dans  Xowairi.  —  4.  Autremenl  dit,  1  einir  defendit 
aux  soldats  de  dilapider  leur  equipement.  L'empire  egyptien,  l'Lgypte,  comprenant  la 
Syrie  avec  Damas. 


638  MOÜFAZZAL  IBN  ABH.-FAZMI..  [474] 

'foi.iiiv.  Xu  -UJl  J  jlc  Vi  J-flil  JU^  jj^sL  *  J.  j^  J^  ^LD  j3^  jJj  ^jv*j:>  äir^ 
^  pLiL  J  WäII  c^y  JD  Uis  ^Ui»  |»j/^  JjASI._^  ^Ül  jlSj  (j»ÜI  vJl  jjj«3-^_ 
^\j^  Sii  Jy   Uy  ^L  JUil  >::^__;-.^  w^il  i%^  JJ  ji^  Uij  ^^  J^  Vj  -UJI 

lJp_J    jljl»     ^\ji     ^\     iJ-SJ     i„Ljia_I     ^j>^1     ^XLa    (»^3    jhjjl      V«    4£U^     Jt-^-*     ^liJ     1^1 

J*=-)  öi,jjiUl  iwjJkJl  Ji  JL.VL  jUyiJl  ^,-:s=^3  ®  j^UJl  j.^  j*  ''^ytiyi  jl:i_^^ 

1.  Lire  -i.  —  2.  II  faudrait  correctement  ^/»  ^^^-i^L:  y^J  jj^L  ».CUaLi.  —  3.  Lire 
Us^iJ.  —  4.  Lire  UjU.  —  5.  Lire  L»,:).  —  6.  Man.  ^»Üi)l;  Nowairi  (man.  arabe  1579.  foL 
187  v°)  donne  la  leQon  exacte. 


cinquante  dirliams;  les  jument.s,  pour  quarante;  une  cuirasse  qui  valait  deux 
'fui.iiiv.  Cents  dirhams  se  donnait  pour  vingt  dirhams.  11  n'y  eut  plus  dans  laville  de 
marche  determine,  oü  les  gens  pussent  se  livrer  aux  transactions,  mais  on 
vendait  ä  la  criee  partout  oü  il  s'en  trouvait  l'occasion,  et  il  n'y  avait  dans 
tout  Damas  aueun  juge  devant  lequel  les  liabitants  pussent  porter  leur  ditle- 
reud;  ils  furent  sur  le  point  de  se  manger  les  uns  les  autres. 

Quand  Ton  tut  arrive  au  vcndredi,  aucune  des  portes  de  Damas  ne  se 
trouva  ouverte;  un  peu  avant  l'heure  de  la  grande  priere,  on  brisa  les  ser- 
rures  de  la  porte  j^ab  Tiuima,  et  ce  furent  les  Substituts  des  prefets  '  qui  se 
chargerent  de  celte  Operation.  On  fit  alors  la  priere,  et  Ton  ne  mentionna 
pas  daus  le  prone  le  nom  du  sultan".  Apres  la  grande  priere,  une  troupc  de 
Tatars,  commandös  par  un  oilicier  nomme  Ismail,  qui  etait,  ä  ce  ipic  Ton 
disait,  parent  de  Ghazan,  arriverent  devant  Damas,  et  ils  camperent  dans  le 
Verger  d'az-Zaliiri,  sur  le  chemin  de  Kaboun  \ 

On  apporta  au  College  al-Badarai'yva  '  le  ürman  par  lequel  (Ghazan  accor- 
dait)  la  vie  sauve  (aux  habitants  de  Damas);  on  le  transporla  a  la  ronde  cliez 

1.  Les  orticicrs  eliarges  de  doubler,  et  de  remplacer  le  prefet  de  la  ville,  et  celui  de  la 
banlieue;  iva/i  est  un  prel'et,  un  administrateur  civil:  le  gouvcrneur  mililaire  est  le  naib 
as-sahana.  Ces  deux  oHiciels  avaienl  fde  devant  les  Mongols.  —  2.  I'arce  que  Ion  con- 
siderait  qu'il  avait  perdu  la  souverainete  de  Damas.  —  3.  C'est,  dit  "^  akout,  IV.  5,  un 
lieu-dit,  distanl  de  Damas  d'un  mille,  sur  le  chemin  de  l'lrak,  situe  au  milieu  de  vergers 
.f^L.),  lel  le  Verger  d'az-Zahiri.  —  4.  Sur  cette  madrasa,  qui  appartenait  aux  Siiafi'iles. 
voir  Sauvaire,  Descriplion  di'  iJamus,  dans  le  Judiiuil  Asialiqne,   18'.»4.  1,  397. 


/,7.-,'  lllsroiKK  l)i:s  sriTANS  MAMI.OlkS.  ft39 

''v5>.  (Jj  '^>  r  cr^*'  '^'  ^  -^^^  ^->**^^  c^^-  ^-^*^'  ^  "^'  «^''^^ 

1.  II  l'auJniit  correctemeiit  AJ.ty.'.  —  2.   Lire   [^u.  —  3.  Man.  L:^,  pour  ^S^\  lire  ^. 
—  '».    Lire  \ß>. 


los  notables,  ronferme  dans  uii  i'tui  de  cuir';  les  gens  s'asseniblt'rent  pour 
Oll  eiitoiidre  la  lectuic,  mais  oii  ii'eu  lut  aucuii  passage  dans  ce  College.  On 
leur  dit  :  «  AUez  vous  reunir  dans  la  grande  niosquee.  »  Les  gens  s'y  amas- 
serent,  au  point  que  la  mosquee  en  fut  reniplie,  puis  ils  en  sortirent  sans 
qu'on  leur  eüt  rien  lu. 

Les  notables  qui  etaient  partis  pour  ohtenir  une  audience  de  Gliazan  s'en 
revinreut  (ä  Damas)-,  apres  en  etre  restes  absents  durant  quatre  jours.  Ils 
raconterent  qu'ils  arriverent  en  la  presence  du  roi  Gliazan  pendant  la  nuit; 
Gliazan  etait  en  inarche  avec  ses  troupes;  ils  descendirent  de  cheval  devant 
lui,  et  plusieurs  d'entre  eux  baiserent  la  torre.  Gliazan  arrota  son  cheval 
pour  ecouler  ce  qu'ils  voulaient  lui  dire,  et  une  troupe  de  Tatars  Mongols 
mit  pied  ä  terre  devant  lui. 

L'interprete  sc  tint  debout,  et  il  engagea  la  conversation  entre  les  nota- 
bles et  Ghazan,  qui  leur  tint  ee  langage  :  «  Ce  que  vous  nous  demandez  au 
sujet  de  la  capitulation  (a  accorder  ä  Damas),  nous  vous  l'avons  envoye  avant 
que  vous  ne  veniez  vers  nous  pour  nous  adresser  votre  retjuete  '.  »  L'in- 
terprete etait  le  saliib  Faklir  ad-Din  ibn  ash-Sliiradji. 

Ensuite,  le  roi  Ghazan  s'en  vint  camper   dans  la  prairie  (de  Damas)*; 

1.  Un  long  rouleau  de  papier,  forme  de  feuillets  colles  les  uns  au  bout  des  autres, 
avec  des  lignes  extr.'niemenl  espacees,  comme  tous  les  yarlighs  mong'ols  et  les  (Irmans 
lurcs;  cette  forme  a  ete  emprunteu  par  les  Altaiques  uu  protocole  du  t:cleste-Empire; 
cette  forme  de  rouleau  s'est  conservee  en  Chine  el  au  Japon  pour  les  aetes  impenaux; 
eile  elait,  dans  l'antiquite,  celle  de  tous  les  livres.  —  2.  Apres  la  priere  de  T'asr,  de 
l'apres-midi,  le  vendredi  sept  du  niois.  —  3.  D'apres  Nowairi,  les  notables  demandaient 
a  Ghazan  \a  vie  sauve  pour  les  iiabilanls  de  Damas  (man.  arabe  1579,  fol.  187  v").  — 
'i.  Dans  la  C.hduta  iLjJ'.  dit  Nowairi  fmail.    arabe  l.-|7'.).  fol.    1^0  V).  Le   mot  ghonta  de 


Mol.  112  r 


ß'.O  MOUFAZZAL  IBN  ABII,-FAZAIT..  [4761 

©AjmjäJ!    Ui-sj     iLkiJl     ijy^L>      Jl     jLlJI      \^    «[tU^    ^(V"3    -*>*^=«    ^r-*Vl     <^JJ 

^L»;'  <,Ul   ü_^^   jjfcj  jlj^  ^LJI  jL«^   ötJ  ®  jijjjl  aaIä^ü  «Je   i,Lj   J03  jUl 
l;^L_fc     ^j.«^3    ^LJIj    \_iyVij    jL._jJJI    ''1^1    JüJ    jljU-    :sj.«j.M     jlkUl    a^i    Jlilj 

1.   Man.  ^vjJ'.  —  2.   On  attendrait  plus  correctement  U^jl^.  —  3.  Liro    .,.,ji.O'. 
—  4.  Lire  sLj  ou  aj  =  Ls. 


on  a  raconte  qu'il  n'entra  pas  ilans  la  ville  jusqu'au  vendroili,  et  011  laissa 
une  seulo  porte  ouverto  pour  cinpr-clier  l(>s  Tatars  cl'y  veuir  faire  dos  döpre- 
*ioi.iii>r.  Jatioiis.  Quand  le  veiulredi  Fiit  arrive,  Gliazan  n'entra  pas  davantai^e  dans 
iJanias;  Teinir  Ismail  et  soii  camarade,  l'eniir  Mohammad,  accompaunes 
dune  troupe  de  Tatars,  vinrent  dans  la  maksoura  '  dans  laquelle  011  recite 
le  pröne,  et  ils  firent  la  grande  priere  du  vendredi. 

Les  notables  dont  il  a  ete  parle  plus  haut  s'assemblerent,  et  Ton  sortit  le 
lirman  (de  Ghazau)^;  un  des  individus  qui  etaient  venus  avec  les  Tatars  se 
ehargea  de  le  lire,   et  le   mouezziii  Moudjahid  ad-Din  en  repeta  la  lecture. 

Copie  du  firman  du  rui  Ghazaii  :  «  Par  la  puissance  d'Allah,  le  tres-haut ! 
par  la  l'elicite  du  regne  du  sultan  Mahmoud  Ghazan!  Sachent  les  oHiciers 
qui  conimandent  les  corps  de  10.000,  de  1 .000,  de  100  hommes,  et  toutes 
nos  troupes  victorieuses,  Mongols,  Persans,  Armeniens,  Georgiens,  et  autres, 
tous  ceux  qui  sont  entres  sous  le  joug  de  notre  obeissance,  ceci:  lursqu'AUah 
eut  illumine  notre  coeur  de  la  lumiere  de  l'lslam,  lorsqu'il  nous  eut  dirige 

Nowairi  et  mardj  de  Moufazzal  sont  ä  peu  pres  synonymes,  car  Ibn  al-A'rabi  (Yakout, 
III,  825)  explique  glioula  par  «  localite  oii  se  trouvent  beaiicoup  d'arbres  ».  La  Glunita 
etait  specialement  le  site,  d'une  circonierence  de  lö  milles  (Yakout,  ibid.],  au  niilit'u 
duquel  s'eleve  la  capitale  syrienne.  Les  Mongols,  au  dire  de  Now.iTri  (ibid.,  lol.  190  r"). 
tuerent  un  certain  nombre  des  habitants  de    la  Gliouta. 

1.  I^a  maksoura  n'existe  pas  en  Perse;  c'est  une  cliapelle  grillee  dans  laquelle  se 
trouve  le  miUrab,  et  dans  laquelle  l'imam  recite  la  graiide  priere,  ou  kliotba.  Nowairi  dit 
(man.  arabe  1579,  fol.  188  r")  qua  le  samedi  S,  Isma'il  vint  dans  la  grande  mosquee,  et 
qu'un  Persan,  qui  Taccompagnait.  lut  le  commandement  de  Sultan  Mahmoud  Ghazan, 
le([uel  i'ut  repete  par  Moudjahid  ad-l)in.  —  2.  De  son  ('tui;  les  notables  de  Danias 
avaicnl  une  teile  frayeur  de  Ghazan  ([u'ils  n'osaient  porter  la  main  sur  le  rouleau  (pi'il 
leur  avait  (^nvoye,  en  deliors  de  la  presence  d"un  de  ses  olliciers,  dans  la  crainle  d'etre 
accuses  de  lese-majeste. 


[/,77]  mSTOIRR  DF.S  SII.TAXS  MAMIOCKS.  O'il 

U>j    z^   ^^':>    y   J^   f'Ai    ^-/-''i    Ö^S^S  viiOÜlj   o^'>  ^   ij^^.j_Jl 

j.  ^y;  L-UÜ  ^ly  ^.j  j.  j^-  J^  ^  (y^'^  O-^  ^1  ^^  ^^  f^^'j 
jt  j^jl^  ^Ulj  ^^  fL<^  5'  ^—  J^  ^i  «örr*  -''^  ^  ^^^^  "-^^  ^^ 
^  b^^U.>l  jL,Vl;   jyJi^  |^:>_vJ  Jr^"^   c^^"^'^  r^^^.   Jr^—^  J^  öl-^^  J>iA 

>jVi  j  ^  Jy  'i'  f^^\  j^j  c^^  Vj  ^ui  ^j^v  Vj  (.ui  Vj  'lij  p^.aJ 

Jlfe    v_A^>l    pAjl-i    J'    $>^-3    ^^^''    v'^.    "V    •^U'j    J-J^3    >^^^    ^3     W     -*-^ 

-bCjij  ^uvij  JjJi  ssi^  jt  J^i^i'j  P^i^^ij  p^^-  Ji  'vi»)i  ^A,vi  I.J  iij 
'1   Lj-y  j^   Ja  ö«>UV1   üLisJij  ^aJI  ö^äJI  LuUs-  *  «^L^Vlj  j^i   ^,  Toi-ii-i) 

1.    I.ire   i).i'j»M   ^.'j'  ce  qui   est   rimitation   d'uiic   lournure  persanc. 


vors  la  voie  de  veril«  du  IVuplictc,  sur  lui  suii-iit  les  prirres  Ics  plus  exccl- 
leiiLes  et  le  salut!  nous  peiisämcs  ainsi  :  Est-ce  que  rhommc  dont  Allah  a 
ouvert  le  cceur  a  rislamisnic,  n'est  pas  favorise  d'une  gräce  cnicieiite  de  son 
Seigneur?  Malheur  ii  ceux  (pie  Finsensibilite  de  leur  creur  ernpechc  de 
louer  Allah;  ceux-lä  vivent  dans  une  erreur  manifeste. 

«  Nous  avons  appris  que  les  souverains  de  TEgypÜ!  et  de  la  Syric 
sont  sortis  de  la  voie  de  la  religion,  qu'ils  ne  sont  plus  attaches  aux  prcs- 
criptions  de  rislamisme,  qu'ils  violent  les  pactes  quils  ont  euntractes, 
qu'ils  se  lient  par  des  scrmcnts  qu'ils  unt  rintention  de  ne  pas  tenir,  qu'il  u  y 
a  a  atteudre  d'cux,  ni  respect  de  leurs  engagements,  ni  houneur,  quo  leur 
politique  ne  connait  aucun  esprit  de  suite,  ni  aucune  ordonnance,  ({ue  chacun 
de  ces  souverains,  quand  il  arrive  au  pouvoir,  se  precipite  sur  la  terre  pour 
y  porter  le  malheur,  pour  y  devaster  les  chanips,  pour  aneantir  les  moissons 
qu'ils  porlent,  et  les  hommes  qui  les  cultivent;  Allah  n'aime  point  le 
desordre,  et  c'est  un  fait  patent  que  chacun  d'eux  a  pris  pour  regle  manifeste 
de  conduite  d'opprimer  le  peuple,  d'etendre  des  mains  criminelles  contre 
ses  femmes  et  ses  biens,  de  s'ecarter  de  la  voie  droite  de  la  justice  et  de 
l'equite,  tandis  qu'ils  les  ecrasent  de  leur  violence  et  de  leur  tyrannie. 

«  Notre  zele  pour  l'honneur  de  la  religion,  notre  ferveur  pour  l'Islamisme,  ''foi.ii2\ 
nous  ont  alors  incite  ä  marcher  contre  ce  pays,  pour   mettre    lin    ä    cette 
oppression,   pour    aneantir    cette    tyrannie,    en   conduisant  avec    nous    um' 


642  MOUFAZZAL  IBN  ABIL-FAZAII..  [478] 

Üa_)j   jiLiJlj   jIjaJI    Ujl   i%i\    JlL"   ^al,    ^U'   aAJI   Lüj  jl    L-^l  ^Xt   ^j-*-o 

>_>jj     LJ     iU-l    ®  jj^ij'    (»^lÜ     (♦^iaj»     jyiJ^J     ^yXlJlj     'LiÄ;i)l     Jj£-    ^f^j    (^i^^    ^S^ 

Li:r_^  oJo  .::^-=-3  «IjJj  L.j  tnri^'i  rv-^  j  öj^-^..  Cf-'^'^  öt^-  ^i"^-       -?  Cr'^J^ 

^^1    ^r^Lr     ••tIJj     U-l^    «OÜl      C*     iAoVI     Jj-^lj    ÜA-^^äJI     -U^LäJl     JsÄA        k.    iUJLd^ 

jt»,L=>Ji3  ix.UaJi  jAjJi  l^_^rji-s  c-l5v^  LLif.  JjJij  'C«j»l   LA&  X-iij  /y--j; — Jl  rti-flJl3  Z^™! 

JÜsUI     jl     ^ÜsUI     JJ>jj     JstJI      'U-     J^     Jj*^    J^     j»Alli>«3    L-     (5->ol     .»Alli/J    '^Ul 


foule  innombrable  de  nos  soldats.  Nous  nous  sommes  jure  a  nous-meme,  si 
Allah,  le  tres-haut,  nous  permettait  de  conquerir  cet  empire,  de  le  delivrer 
de  Toppression  et  du  mal  qui  y  regnent,  d'y  repandre  la  justice  et  les 
bienfaits  sur  tous  les  hommes,  pour  nous  conformer  ä  l'ordre  divin  :  car 
Allah  commande  la  justice  et  la  bienfaisancc ;  il  ordonne  de  se  montrer 
liberal  envcrs  ses  parents;  il  defend  les  actions  honteuses,  le  crime  et  l'in- 
justice.  Allah  vous  adresse  ses  avertissemcnts,  peut-etre  louerez-vous  son 
nom. 

«  Cela  pour  nous  conformer  aux  regles  que  le  Prophetc,  qu'Allah  prie  sur 
Uli  et  lui  donne  le  salut!  a  indiquees  (ä  ses  sectateurs);  certes,  les  hommes 
qui  agissent  daus  la  justice  seront  aupres  d'Allah  sur  des  chaires '  crcees  de 
lumiere,  a  la  droite  du  Misericordieux;  les  deux  mains  (d'Allahl  sont  ä  la 
droite  de  ceux  qui  ont  exerce  l'autoritc  avec  justice,  qui  out  traite  les  leurs 
avec  equite,  qui  ont  ete  justes  envers  leurs  sujets. 

«  Quand  notre  Intention  eut  embrasse  ces  projets  louables  et  res  voeux  ine- 
branlables,  Allah  nous  aocorda  sa  gräce  fu  faisant  luirc  ä  nos  veux  Faurore 
d'une  victoire  eclatantc  et  d'un  triomphc  manifeste.  11  nous  a  comble  de  sa 
gräce,  et  il  a  fait  descendre  en  nous  la  foi  (dans  son  aide).  C'est  alors  que 
nous  avons  vaincu  l'ennemi  rebelle  (aux  ordrcs  d'Allah);  les  armees  qui 
opprimaient  les  peuples,  nous  les  avons  dispersees  eomme  les  trihus  de 
Saba  -,  et  nous  les  avons  detruites  et  aneanties,  si  bien  que  la  verite  est  venue, 
et  que  le  mensonge  s'est  evanoui,  car  ce  qui  est  faux  doit  disparaitre  (devaiü 
ce  qui  est  veridique). 

1.  Le  minbar  est  la  chaire  siir  laquelle  rimain  monte  pour  fniro  la  priere.  — 2.  CetiP 
expression,  dans  laquelle  nidi  signific  "  les  tribus  »,  est  anteislanii(|ui';  eile  est  classique 
dans  la  lilleralure. 


[4791  iiisToinf-:  I)f:s  sultans  mamiouks.  ü« 

^j^sj)^    ^L-Ca-Yi    <JLi>t,    \L^yL>    c^ßi    c!>t->Ü  L>-I^l   UjjA-j   O^lijl»   *l*ybj   jlS 

^>tJ^i  ^   ij^^A-Jl  ^LJl  ^^   A»l   ^ji.::._  V  ji   iJUl   L»^l^  oj-*-a»   iJ^jJ! 
jjA-a,  \ßLz^_  ^^  '^y?'y'  0^  *f^r     (v*l.«^  J_^  !>*>=^.  "^'j  p'*ir*'J  in^'j^'j  (n—*-"' 

__^J     A^ljjj     äjIäT     ^    bjA^     Aa-'j     ^_lS    jA     L»jJ     jMJI     ijUju      i»-^i .     JU'3     i>-J^^ 

iis-MJI   ^   j^_   Jil    ^.u    ^^"   ^LJI   i^j  p.1^,11   r-^l    ^-^  J  jl^j  ®dUii 
vr-"  ö^   f»*^*^'    \y^i   0^-''   ^r^   pALLLii   (»A^^lj   LU-J'  ^^   ^   ^1  f.A^j 

1.  Man.  s'-*^. 


n  AlorsnosccBursse  sont  ouverts  encore  plus  larges  pour  rccnvoir  rislam, 
et  nos  ämes  ont  ete  fortifiees  par  la  verite  des  commandements  de  la  Loi, 
nos  ames  k  noiis  qui  avons  coiini  prendre  notro  place  dans  la  plialangc  des 
liummes  a  qui  Allah  u  inspirü  Tamour  de  la  ibi,  au  ooeur  desquels  il  Ta  pre- 
sentee,  pareo  de  tous  ses  charmes,  ä  qui  il  a  fait  execrer  rinfidelite,  la  vie 
criminelle,  l'insubordinatioii  a  ses  ordres.  Ceux-lä  sont  les  fidcles  qui 
marchent  dans  la  voie  droite  par  la  gräce  d'Allah  et  par  ses  benedictions. 

«  Nous  avons  regarde  comme  un  devoir  d'obligation  stricte  d'observer  ces 
serments  inviolables  et  ces  voeux  inebranlables.  C'est  pourquoi,  nos  ordres 
augustes  ont  ete  proniulgues,  prescrivant  qu'aucune  personne  appartenant 
aux  armees  susdites,  quel  que  soit  son  grade,  ne  commette  un  acte  d'hostilite 
quelconquc  contrc  Damas,  contre  les  districts  qui  en  dependent,  contre  toutes  'loiiiir 
los  contrees  musulmanes  de  la  Syrie;  que  tous  se  gardent  de  porter  une  main 
hostile  contre  la  personne  (des  babitants  de  la  Syrie),  contre  leurs  richesscs, 
contre  leurs  epouses;  que,  sous  aucun  pretexte,  ils  ne  rödent  autour  des 
maisons  dans  lesquelles  ils  s'abritent,  pour  que  ces  hommes  puissent  s'occu- 
per,  le  coeur  plein  de  joie  et  de  vastes  espoirs,  ä  la  culture  des  terres,  et  ä 
toute  profession  qui  est  la  leur,  commerce,  agriculture,  ou  autre. 

«  Dans  cette  grande  confusion,  parmi  cette  multitude  de  troupes,  quel- 
ques individiis,  en  petit  nombre,  soldats  ou  autres,  ont  ose  devaliser  plu- 
sieurs  des  sujets  (de  cette  contree),  oü  les  arreter.  Nous  les  avons  fait  exe- 
cuter,  pour  que  les  autres  en  prennent  exemple,  pour  qu'ils  refrenent  leurs 
penchants  a  piller  les  gens,  ä  porter  la  main  sur  leur  persoune,  ou  ä  se  livrer 
ä  n'importe  quelle  autre  atteinte  ä  leur  libert^. 


644  MOUFAZZAL  IBX  ABII,-FAZAIL  |^80] 

jlj    ÜJl     iJJI    ^Vi     Ua    Ju.    p.LJ    V    lll    l^JliJj   ®iLji)l    ^   dUi    ^j   ^^V'3 

\-j.Ja^l    iiiJl    Jjbl       J^    jj^J^     ^Jsl^LJIj    LULo-O    (v»>JU^J    Ulj^O    (^ij-«l    j_>^    ^^ir?^^ 
^L!LJ|3     'LL5J13     iLkill     iJ_..„S     <C^j      "y,    Jj^A     f-\j    i^loj     fty-i^     9-\j    if^    fJ^    (^-*--)^ 

j_!l  ^Ij  '^1  ^1  IJ^;   jLi-i.Vl  LU-JI  öbj  ^UlJIj  ^l^Vlj  'li_^^lj  'UUlj 


1.  J.e  manuscrit  omet  »UUr*-' :  il  faudrait  ^J  ^'-''.Ä^I 


«  Pour  qu'ils  sacheiit,  apres  cette  severe  punition,  qne  nous  n'aurons 
auciuie  iiidulgence,  que  nous  serons  impitoyable;  pour  qu'ils  ne  causent 
aucun  dommage  aux  hommes  qui  pratiquent  des  religions  diverses,  sous  le 
pretexte  que  leurs  croyances  sont  diiferentes  des  leurs,  tant  juifs,  que  chre- 
tiens,  que  sabeens.  Car  puisqu'ils  payent  la  capitatioii,  le  fait  de  les  defendrc 
est  une  des  obligations  de  la  loi  canonique,  suivant  la  parole  d'Ali,  sur  lui 
seit  le  salut!  :  «  Ceux  qui  acquitteront  la  capitation,  leurs  bicns  seront 
«  comme  nos  biens,  et  leur  sang  comme  notre  sang.  Les  sultans  doivent 
«  veiller  sur  les  hommes  qui  leur  payent  cet  impöt,  et  qui  leur  obeissent, 
«  comme  ils  veillent  sur  les  Musulmans,  car  ils  sont  leurs  sujets.  » 

«  Mohammad,  qu'Allah  prie  sur  lui  et  lui  donne  le  salut!  a  dit  :  L'Iiiiam 
qui  commande  aux  hommes  est  leur  pasteur;  or,  ä  tout  pasteur,  on  demande 
compte  du  troupeau  qu'il  a  sous  ses  ordres.  Le  devoir  des  kadis,  des  predica- 
teurs,  des  shaikhs,  des  juristes,  des  descendants  de  Mohammad,  des  docteurs, 
des  notables,  du  peuple  tout  entier,  est  de  se  rejouir  de  cette  victoire  qui 
^  nous  a  cte  aisee,  et  de  cette  conquete  eclatante;  ils  doivent  prendre  la  plus 

grande  part  ä  l'cnthousiasme,  et  participer  le  plus  qu'ils  le  pourront  a  l'allc- 
gresse  et  ä  la  joie,  adressant  leur  priere  a  Allah  pour  cette  dynastic  toutc- 
puissante  et  pour  cet  empire  illustre',  pciulant  la  duröe  de  la  nuit  et  les 
•lui.iinv",  hcures  du  jour.  '  Ccci  a  ete  ecrit  le  cinquiemo  jour  du  mois  ilr  Habi'  second 
de  l'annee  69i).   » 

1.  La  (lynastie  des  princes  mongols  de  llran. 


l'^SIl  MISTollll'.  DKS  sn.TANS  MAMI.olKS.  045 

jv'  -^;U»l3  j>C-  a)jL  ^^LÜ  J-^j  j»^-^b  :^^  Lv^  ^^^1  Ij^lj  "  jljli-  ^iU) 

Aa-Yl     C^,     Jj    '^/v'^*-^    t_5-''    '^f^y    (*-■'    ^     Ir*-**    -'"^^'^     ^"^    ij^    'ijysLX_     jtjl     ^»1^1 

O-v^lj    jl_i)l3    ^fJ'j    vi-ot!l    ^^j    jL<C.    Ji^   ^   «iciJL    J^_j;äJ1    lyJo-ij   aUI    ^    \y^ 

I.  Man.  omet    ,'jli.  — 2.  \Arv    .,'~..J;I  oii  a^-JU*.  —  3.  Man.   \y\a>\,  cc  qui  nst  une 

eiTi'iir  du   copisle;  Nowairi   (man.    arabe    1579,    fol.     189  v)    dit  :   ^y^^    J-»l   ^<vi=>.' 

\^^  U,;   K<sj}\   JL--^'ji    S^i^i   Jr.-^''   S.r-=^    J    L-N^»'j    kj'^^^'.    "    lüs  habitants    de 

Damas  s'asscmblerenl  dans  la  Kaimariyya  pour  reunir  des  chevaux,  des  mulets,  et  de 

Targent,  dans  l'inlention  d'amadouer  de  cette  fa(;on  les  Tatars  ».  —  4.  Lire  J^'  Jjj    J. 


La  locture  de  cet  acte  se  fit  sur  la  tribunc',  dans  la  grande  mosquee, 
la  merveille  de  Damas,  la  ville  bien  gardee,  le  samedi,  huitieme  jour  du 
mois.  L'historien  a  dit  :  Quaiid  ce  firman  eut  ctc  In,  les  gens  s'exclarne- 
rent;  ils  adresserent  leurs  actions  de  gräces  ä  Allah,  et  ils  prieront  pour  le 
roi  Ghazan:  ils  firertt  un  tapage  enorme,  suivant  Icur  habitude.  (Ce  coraman- 
ment  de  Ghazan)  rcndit  aux  gens  le  calme  et  la  tranquillite.  Ensuite,  les 
Tatars^  resterent  dans  la  maksoura  jusqu'ä  la  priere  de  l'apres-midi;  ils  y 
firent  les  oraisons,  puis  ils  s'en  retournerent  ä  leurs  campemenls  '. 

Le  dimanche,  neuvieme  jour  de  cc  muis,  plusieurs  habitants  de  Damas 
s'occuperent  dans  la  Kaimariyya  d'achetcr  des  chevaux  \  Le  lundi,  dixieme 
jour  du  mois  ',  les  Tatars  se  rapprocherent  de  la  villc;  leurs  troupes  cernerent 
la  Ghouta  de  tous  les  cötes,  s'y  livrantä  toutes  softes  d'exces,  de  pillages  et 
d'actions  infames;  ils  firent  main  basse  sur  les  provisions  des  gens,  ils  tuerent 
nombre  d'habitants  des  villages,  et  toute  la  contree  soufTrit  de  leurs  depre- 
dations. 

Personne  ne  pouvait  sorlir  de  la  ville;  les  habitants  de  Damas  contem- 
plaient  du  haut  de  leurs  muraillcs  les  pillages,  les  assassinats,  les  violations 


1.  Sur  cette  tribune,  voir  page  647.  —  2.  Ismail,  Mohammad,  et  icur  suite.  — 
3.  Au  al-Bostan  az-Zahiri  (Nowairi,  man.  arabe  1579,  fol.  189  v°).  —  4.  Voir  la  note 
du  texte.  —  5.  (^e  jour-lä,  dit  Nowairi  {ibid.),   Ghazan  vint  camper  dans  la  Ghouta. 

PATU.   OR.   —   T.    XIV.   —  F.    3.  ',-) 


(V,6  MOUFAZZAL  IBN  ABIL-FAZAIL.  [482] 

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'foi.  inr,  J   j^L-Jl   'Lj    jl    ii    l_jjlj"3   '  4;jl!l    ^Li;    «JU.  '  ijjUlj   ^uJli!l    ^'1;    j_^ljj 


'^J' 


1.  II  nc  l'audrait  pas  substituer  ici  Ic  duel  an  pluricl;  Moufazzal  a  copie  mecanique- 
ment  Nowairi,  qui,  parlant  de  Kiftchak,  de  Bektemour,  et  d'autres  emirs,  a  naturelle- 
ment  employe  la  forme  plurale. 


(If  domirile  ',  qui  se  produisaient  rlans  les  localites  dn  la  banlieue,  telles  qiial- 
Okaiba,  ash-Sliaghour  ■',  Ivasr  Hadjdjadj'',  et  Hikr  as-soummak '.  Cc  mrmn 
jour,  on  vit  clairement  qu'uii  grand  uombre  des  Tatars  passaient  devant  la 
ville,  et  se  dirigeaient  du  cöte  d'al-Risva,  et  les  gens  pensercnt  qu'ils  avaient 
regu  l'ordre  de  marcher  contre  l'Kgypte. 

A  la  fin  de  la  journee,  arriverent  ä  la  ville,  les  emirs  Sai'f  ad-Din  Kiftcliak 
et  Saif  ad-Din  Bektemour,  le  silahdar;  ils  vinrent  camper  dans  Ic  Maidan, 
et  dans  leur  chemin,  ils  engagerent  la  conversation  avec  Ardjavash,  gou- 
'loi.  ii'ii".  verneur  de  la  citadelle,  auquel  ils  conseillerent  de  la  rendre  (ä  Gliazan)^;  ils 
lui  dirent  :  «  La  vie  des  Musulmans  est  entrc  tes  mains  —  C'est  vous  qui 
etes  responsables  de  leur  existence,  leur  repliqua  Ardjavasli,  car  c'est  vous 
qui  etes  la  cause  des  evencments  qui  se  produisent  »,  et  il  se  refusa  ä  olieir 
ä  leurs  injonctions. 

A  Taube  du  mardi,  onzieme  jour  du  mois  de  Rabi'  second,  on  re?ut  une 

1.  F. in.  «  les  bris  de  porte  ».  —  2.  Yakoul,  IIJ,  236.  —  3.  Yakoul,  iV,  110.  — 
4.  Litteralement  «  le  cliamp  enclos,  oü  sont  plantes  des  arbres  soummak  » :  /likr  est 
synonyme  du  mot  i'.jS'Uv  hakoiira,  qui  designe  toute  partic  du  sol  ä  usagc  de  la  culture. 
QU  de  I'habitation,  nellemenl  distinguee  par  une  haie,  ou  par  une  barriere,  des  par- 
celles  des  voisins.  —  5.  Quand  'Alam  ad-Din  Sindjar  Ardjavash  avait  vu  les  oiliciers  de 
Clhazan  venir  ä  Damas,  pour  lire  le  firman  de  leur  maitre  dans  la  grandc  mosquee,  il 
avail  immiidiatemenl  l'ernie  les  portes  de  la  citadelle,  et  il  s'y  elait  mis  en  etat  de 
defense.  (,orsque  Kiftchak,  Bektemour  et  les  autres  ^^j^  emirs,  qui  avaient  passe  en 
l'erse  en  meme  temps  queux.  vinrent  camper  dans  le  Maidan,  ils  passerent  aupres  de 
la  citadelle,  et  ils  crierent  a  .Vrdjavash  de  la  livrer  aux  Mongols.  L'emir  leur  adressa 
les  pires  injures  (Nowairi,  man.  arabe  1579,  fol.  189  v"). 


483]  IIISTOIRK  DRS  SII,TANS  MAMLOUKS.  647 

j^L^ilj  (.>UV1  jlkU  (Ji^VI  jlU^i  i^^W  j  'l^Ail  j.  A;  a)  ^j  U_^  Kj^  L; 
i>i^'i  v_--ät  ji^  U3  -sijiJl  j^  ^L^  ij^j^i^ü  j  j^j  jlju.  j^pt4  j^jJl  ^^ik. 

^1   U^j  jljli  clUI    (.L-l  ^:^!1   ^   >i3  ^1   öi-  ^^r   ^Ul   .^  i^    '^[^ 

J^i     iU     jUiii    ^-01     >_i^     ^^Vl     -U.UL-    p-U    J^j'3    -SdUi    Jt    ^j-Ul     Ijlillj 


1.   I.in-   .,U^I  j:c'.*ä.  — 2.  F.iir 


^-^• 


(löpöclio  irismjiil,  licnfenaiit  (de  Gliazan)',  cnjoiij^nnnt  ä  rassemblce  des  nota- 
bles de  sc  reuuir,  (Taller  trouvor  Ardjavasli,  et  de  lui  conscilbsr  de  reiidrc  la 
ciladclle-.  Ces  gens  firent  aiiisi,  mais  Ardjavasli  rcfusa  de  les  ccouter  sur 
tous  les  points,  etcela  fut  l'occasion  de  longues  discussions. 

( hiaTid  tut  arrivi"  le  vendredi,  le  predicateur  üt  le  prönc  dans  la  grande 
mosquee,  d'apres  uti  protocole  qui  lui  avait  ete  donne  par  ecrit,  comme  il  lui 
avait  ete  enjoiul  de  le  faire,  en  invoquant  Allah  dans  le  pröne  pour  «  le 
Sultan  auguste,  sultau  de  l'lslam  et  des  Musulmans,  MouzafFar  ad-Din  Mah- 
moud  Gliazan  ».  Un  certain  nombre  de  Mongols  firent  la  priere  dans  la  mak- 
soura. 

Apres  la  priere,  Saif  ad-Din  Riftchak  vint  dans  la  maksoura,  et  il  monta, 
acconipagne  de  l'emir  Isma'il ,  sur  la  trihune';  une  grande  affluence  de 
de  nioiidc  s'assembla  sous  la  Conpolc  de  l'Aigle.  Abd  al-Ghani  celebra 
les  vcrtus  augustes  de  Gliazan:  il  pria  pour  lui,  et  les  gens  unirent  leurs 
oraisons  ä  la  sienne. 

Ou  leur  lut  alors  Ic  diplöme  conferant  ä  l'emir  Saif  ad-Din  Kiftchak  la 
Charge  de  gouverneur  de  Dumas,  la  bien  gardee.  Voici  le  texte  du  firrnan' 

1.  Et  mieux,  gouverneur  ä  Damas,  au  nom   de   Ghazan.  —  2.  _ijU^"j  'JlxJ'  y[> 

C  >    ■• 

l^l™;'  J.  L,jb    s^-  y-'-^sr^.j  ixbJ'  J,!  ^ji^^~>,  ,.,!  L..JL  :  Isma'il  ordonna,  dil  Nowairi 

^man.  arabe  löT!),  fol.  190  r"),  aux  geiis  de  loi,  aux  religieux,  aux  notables,  de  sc  rendre 
ä  la  citadelle,  et  de  discuter  de  sa  reddilion  avec  le  gouverneur.  —  3.  wjj.^'  i<j_« 
«  la  tribune  des  muezzins  »,  dit  Nowairi,  iman.  arabe  1579,  fol.  190  v°).  —  4.  Le  proto- 
cole de  ce  firman  est  entierement  difTerent  de  celui  qui  a  ete  publie  par  Quatremere. 
dans  VHistoire  des  sultans  niainloiiLs,  II,  2;  il  est  bien  certain  qu'il  n'y  faut  pas  voir 
une  invention  de  Moufazzal,  qui  n'a  jamais  ete  capable  d'ecrire  deux  lignes  de  celte 
prose  savante.  Ilexiste  des  divergences,  dans  le  reste  du  texte,  entreles  deux  firmans. 


'fol.ll4v' 


ß^S  MOUFAZZAF.  IBN  ABIL-FAZAU,.  [484] 

■d!l  i^JlÄ^  ®ö«LiJI  i^UI  ^IäÜ  ^V-^l  ^_i~-  v^Vl  aJjL"  jU^  <J>t_i  ^3^,»wJI 
üÄa    ^^J    j^^    (^-*Ji    '»AJ    A^äJI    jijii'    :>^»Ä^    jlii,l_JI    jL^    ij'Al.st.Jl    iXJI    (V'-«3 

Ij^Li-al     J^    IjJ   (^^'jlj       C^ls     Iwls     IjiÜjl      -j^     Uj_jb      Jijlj    L*aL.    CL^    i^AliL'l    ÄJjaJI 

JLlt  i^l^  ^1  ^^  "V  i,A>.3  -0)1  VI  'Ol  V  jl  Ay^j  dUi  0;1  Lj  j^ilj  ^1  U 
o^l  J}^  UIaaj  jUj'Vi;  L,lt  ^  UJ  ^L'  "dJI  jlj  Jkjuj  ®>i;U-jjJI  «s^j  iLsJI 
JiL^  Lit  jX>.j   i^Vi    U^CL  Ua)I    L<1u     Jl   >jLil   «Jl     ifc   iiJ^Cij  iL:j^.o-  jl^VI 

/•»AiL»j      Jl.« — ;     >     j'_5    LUiUi     «J'ljl    ,_lu_iJj    UA«j     "^-^^^1     (»»J     jl     ^JjÄJj     i-ä-lill    (V-Ol 
1.  Man.  L^li  l-^U. 


d'investiturc  de  l'emir  Saif  ad-Üiu  Kil'tchak  au  gouverncment  dr  la  Syrle  : 
«  Par  la  puissance  d' Allah  et  par  les  felicites  de  la  religion  musulmanc ! 
Commandement  du  sultan  Mahmoud  Ghazan.  Louanges  soient  adressees  ä 
Allah,  qui  a  tire  pour  la  defense  de  cc  puissant  empire  un  glaive  qui  trans- 
perce  les  poitrines;  qui  a  degaine,  pour  secourir  ceux  de  ses  fideles  qui  y 
vivent,  l'epee  aceree,  qui  tranche  irrevocablement  los  querolles  des  liommcs, 
qui  lui  a  choisi,  parmi  ceux  de  ses  sujots  qui  y  vivent  pieusement,  un  prince 
dont  la  souverainete  l'a  pleinement  satisfait! 

«  Nous  lui  temoignons  nos  actions  de  gräce,  et  iious  lo  remercions  des 
bienfaits  par  lesquels  los  royautes  nous  sont  echues  en  heritage,  gräce  aux- 
♦loi.u'iv".  quels.  le  triomphe  et  la  victoire  se  sont  trouves  unis  pour  notre  gloire,  ä 
toutes  les  autres  faveurs  dont  nous  avons  ete  gratific.  Nous  temoignons  qu'il 
n'y  a  point  d'autre  divinite  qu'Allah,  l'unique,  tel  qu'aucune  ontite  ne  lui 
peut  etre  associce,  avec  une  ferveur  qui  assurera  notre  salut,  et  qui  elevcra  Ic 
Stade  de  notre  vie  religieuse ! 

«  Allah,  qu'il  soit  exalte,  nous  a  gratifie  de  la  foi,  ei  il  nous  a  dirigc  vcrs 
la  plus  noble  des  croyances ;  nous  lui  rendons  gräce,  et  nous  le  romercions 
d'avoir  ajoutc  k  notre  empire  de  ce  bas  mondo  notre  royaume  du  mondo 
futur',  de  nous  avoir  revetu  des  rohes  glorieuses  de  la  vraie  roligion.  Xous 
avons  forme  le  voeu  de  distribuer  universellement  notre  justice  sur  tous  les 
hommes'-,  de  repandro  nos  bienfaits  sur  toutes  les  contrees,  de  ne  jamais 

1.  Kn  lui  permettant  de  se  convertir  a  rislam,  sans  lequel  Gliazan  n'aurait  jamais 
connu  que  le  royaume  terrestre.  —  2.  Bleu  que  convertis  a  l'Islam,  les  Monpfols  ne 
pouvaient  se  debarrasser  du  concept  chinois  suivant  lequel  le  souverain  de  rempire  du 
Milieu  doit  la  justice  ätoiis  les  hommes  qui  vivenl  sous  Ic  cicl. 


I 


[48.-.]  iiisroii!!':  i)i;s  sii.tans  mamioiks  cm 

l^     j^     ilUV    lijitj    ^_-01    i_^3     j_^^Ur    ^Iw'l    'i^^     ^J^^     (J^3     w-^li-     J^     IfJ 

iiiJl      1^      «i—j'     i^ls     jvÄUii^jj      »(bli^^Jj      j»aL."Oj      ^aUjJjIj     j»aLU.!jj     ^j-^L-JI     ^ 

LkLj  «Ajli  L«.l>j  -aI;__,„5Cj    JU'  4.01  üj-i  |v*Lä^  siki  j»aX£.   "^  |».ij  j»aLLl£1j 
L,b  _^j   i%l^   lCL-  j>J:u,I  Uü  «^^1  VI   i^L  Vj  Ai/Ü  VI   ^  ~  p-li  J*J1 


entendre  parier  d'un  opprimö  sans  veiiir  ä  son  secours,  de  ne  jamais  appren- 
drc  (lu'mi  liuiiinie  csl  maltraitö  sans  aller  le  delivrcr. 

tt  QuiiiRl  nous  apprimes  les  actes  d'iniquite  qui  se  perp(';traieut  en  Egypte, 
quam!  nous  siiines  quels  iyrans  et  quels  oppresseurs  regnaient  sur  cette 
contree,  uoiis  partimcs  de  nos  Etats,  avec  ('aide!  d'Allali  le  lirs-liaut  et  cello 
de  la  religion,  et  nous  accourünies  pour  delivrer  les  Musulmans  qui  vivent 
dans  ce  royaume. 

«Nous  leur  envoyämes  des  arabassadeurs  pour  leur  montrer  les  dangers 
auxquels  leur  conduite  les  exposait;  nous  leur  ecrivinies  des  lettres  pour  leur 
roproclior  leurs  actes,  et  pour  les  exliorter  ü  cVianger  de  voie,  mais  nos 
exliortations  n'curent  aucune  iniluence  sur  eux;  nous  avons  voulu  les  tirer 
(de  la  torpeur  dans  laquelle  ils  etaient  plonges),  mais  il  n'y  a  point  de  reveil 
possible  pour  de  seuiblables  gens. 

4  Alors,  par  la  toute-puissance  d'Allali,  nous  nous  sonimes  rencontre  avec 
eux,  nous  les  avons  mis  en  deronto,  et  nous  avons  fait  disparaitre  de  ce 
pays  la  trace  de  leur  domination.  Allah  nous  a  investi  de  la  souverainete  des 
terres  sur  lesquelles  ils  regnaient  et  de  leur  empire;  nous  les  avons  poursui- 
vis  jusqu'au  desert  de  sable',  nous  les  avons  foules  sous  nos  pieds,  comme 
Solaiman  et  ses  troupes  ont  ecrase  la  vallee  des  l'ourmis-'.  11  n'y  eut  que 
quelques  isoles  qui  purent  se  sauver,  et  seul  trouva  le  salut  celui  qui  etait 
monte  sur  un  coursier  rapide. 

«  Quand  notre  souverainete  fut  delinilivenient  etablic  sur  ce  pays,  nous 
consideränies  conime  un  devoir  de  stricte  observance  de  traiter  avec  la  plus 
grande  raansuetude  les  serviteurs  d'Allali  qui  y  i'ont  leur  demeure.  Nous 
portänies  notre  reflexion  sur  le  clioix  de  FofTicier  que  nous  devions  investir 

1.  Le  raml,  comme  l'a  magistralement  ('xplique  Quatremere  dans  les  Mamloitks, 
tome  1,  partie  i,  page  20,  est  la  plaine  desertiijue  qui  s'etend  k  l'orient  de  Ti^gypte, 
entre  cette  contree,  la  Syrie  et  l'Arabie.  —  2.  11  s'agit  ici  d'une  histoire  celebre  qui 
est  racoDtee  dans  le  Coi'aii. 


"loLlK)]" 


(i50  MOUFAZZAL  IBN  ABIL-FAZAIL.  [4861 

J  »T^Vl  dlL  ,yJ-Jl  ^LLlJI  ^U^l  ij^c'"^'  iJAaIäJ!  t5^-^'  (^^^^  ^-^..j^^ 
,_5  »3tJl_5  «XiiJl  oli-Jl  Ji-\>  ^»-säJI  »a  ~  S^^^  ^V-l5l>LJij  ojUl  ^-^  <j~^ 
®m^j      Jl    -LwLiiJl    iL-jj    Ll^l    ^1    S^lfJl    ^ir'    "^    ob   ^*-*^'^    ._iLJl    iÄA    ^b 


'loi.  UM' 


1.  Le  firman  publie  par  Quatremere  porte  J-l'-xil  J^^  S^-;  ^^  ''-^.  Ji^-^  ce  qui 
revient  ä  peu  pres  au  meme.  —  2.  Ce  nom  est  generalement  ecrit  ^\sr^-^ :  ^'.jsr^, 
^is^,  sont  des  formes  equivalentes. 


de  la  Charge  '  des  affaires,  et  nous  meditames  longuement  sur  rhoinme  ä  qui 
il  nous  couvenait  de  confier  ie  gouvernemeut  des  peuples. 

«  Nous  choisimes  ä  leur  intentiou  une  personne  qui  maintienne  dans  Jeurs 
affaires  uu  ordre  inebranlable,  qui  redresse  ce  qui,  dans  les  habitudes  de 
leur  vie,  a  subi  les  atteintes  du  mal,  d'apres  ce  qui  est  dit  :  «  Sa  parole  a 
ete  entendue;  il  a  agi,  ses  actes  ont  ete  conformes  ä  ce  qu'il  avait  dit  »,  uu 
hemme  doiit  l'ordre  soit  notre  ordre,  dont  le  commandemeut  soit  uotre  coui- 
maudemeut^,  ä  qui  Ton  obeisse  comme  ou  nous  obeit,  dont  Taniour  soit  le 
chemin  pour  parvenir  au  notre. 

«  Nous  avons  vu  que  Son  Excellence  Auguste,  qui  professe  la  doctrine 
de  l'unite  de  l'Islamisme  ',  qui  est  gratifiec  des  secours  du  Giel,  qui  a  rempli 
les  fonctions  de  vice-roi  et  Celles  de  conseiller  d'etat,  qui  a  combattu  pour  la 
defense  de  l'Islam,  qui  a  le  grade  d'emir,  dont  la  bravoure  est  indomptable, 
qui  dirige  avec  ordre  les  affaires  de  l'empire,  Sa'if  ad-Din,  le  roi  des  emirs 
dans  les  deux  mondes,  dont  l'epee  est  le  secours  des  rois  et  des  sultans, 
Kiftchak,  qui  est  qualifie  par  ces  attributs  augustes,  et  qui  reunit  en  sa  per- 
sonne toutes  ces  qualites  pröcieuses,  eut  la  noble  inspiration  de  venir  sc 
refugier  ä  notre  cour,  et  de  chercher  un  asile  aupres  de  notre  etrier. 

1.  A  partir  d'ici,  le  texte  du  firman,  tel  qu'il  est  donne  par  Moufazzal,  s'accorde  ä 
peu  pres  avec  celui  du  roscril  publie  par  Quatremere.  —  2.  Litt.  :  dont  l'ordre  procedc 
de  notre  ordre,  dont  le  commandemcnl  procede  de  notre  commandemenl,  etc.  —  3.  II 
est  diilicile,  pour  ne  pas  dire  impossible,  de  traduire  ces  titrcs  d'une  lacon  prccise, 
quoi(iu'ils  aient  une  signification  Ires  nette,  bien  qu'ils  ne  soiont  pas  de  vagues  epilhe- 
tes.  II  est  niateriellemenl  impossibii'  de  rendre  les  allileralions  un  peu  lourdes  de  ce 
document. 


[487]  IIISTOIRK  DKS  SULTANS  MAMI.OI'KS.  051 

U   ^Icj    j^C    iLiL^    v--^'    1-V    *'^    ^}jJ    "-^^    *-V    ^^^.^'3    ^^'    ^-^    "^    ^-^ 

«LUilij  JaJI  j  L.II*  iLJl»  Lbjl  Jair-  j^  ^ji\  LiL_.  -clj  j^l  ^jß  J^i^::^! 
Ö5CUlj  öiJi^^l  cUUJL  ^^\  i-kUI  iL;  <J1  ^.i>>iü  jl  L^;  ^-Ui 
<:U  ;;l-  iU  öl-  Jl  jV'l  j.  '^^Ji  öJ_^Ux)lj  ;^U)'j  i^-UUlj  ö^^lj 
C-^-   "^'-J   V'^J   i-'j'  J   t}^->   ^y^y-    W   ^^i-J   V^    ^   >■>-   ^^   ^^ 

i^lUlj  jUVl   ^Ü^.  ir'  ör^'^'j  ^^i^'b  ^1>^'   ^y^i  ^>U1  >V   J.I-Ü1  jL^Vb 


«  Nous  Uli  avons  su  gn-  ilo  cetto  Inspiration,  et  nous  l'avons  accueilli  avec 
la  grtlce  ({uo  nons  lui  aceordous  aujourtrimi ;  nous  avons  vu  qu'il  saurait  mon- 
trer  dans  ce  poste  eminent  son  zöle  et  sa  fermete,  qu'il  serait  inehranlable  et 
d'une  fidelitö  absolue  dans  le  gouvernement  que  nous  lui  confierons,  qu'il 
executorail  nolre  dessein  de  couvrir  nos  sujets  de  notre  protection.  C  est 
pourqiioi  nous  Tavons  nomnie  notre  lieutenant  pour  gouverner  nos  peuples 
dans  la  justice,  pour  parer  ä  tous  les  evenements. 

«  Dans  ce  but,  nous  avons  publie  ce  rescrit,  par  lequel  nous  lui  conferons 
la  vice-royaute  auguste  des  pays  de  Damas,  Ba'lbek,  Homs,  des  rivages  de 
la  Palestine',  d'Alep,  'Adjloun,  Raliba,  de  al-"Arisli  a  Salamiyya,  la  vice- 
royaute  complete,  generale,  absolue,  universelle,  pour  que  tout  y  soit  or- 
donne  suivanl  sou  ordre,  interdi't  d'apres  sa  defense,  pour  que  les  sujets  y 
obeissent  ponctuellement  ä  ses  commandements  et  k  ses  prohibitions,  pour 
que  personne  n'ait  l'idee  de  se  soustraire  ä  sou  autorite  et  de  lui  desobeir. 

«  (Nous  voulons  qu'il  jouisse)  d'une  autorite  absolue,  qu'il  traite  tous  nos 
sujets  avec  bienveillance.  qu'il  adniinistre  heurousement,  qu'il  repande  l'excel- 
lence  de  ses  bienfaits  et  de  sa  generosite  sur  tous  les  boranies  qui  liabitenl 
cette  contree,  qu'il  s'attache  l'allection  des  soldats  vaillants  et  de  leurs  offi- 
ciers,  qu'il  donne  la  securite  k  celui  qui  viendra  lui  demander  la  paix,  lui 
olVrir  son  obeissance  et  temoigner  sa  bonne  volonte;  (nous  entendons)  que, 
pour  ce  qui  concerue  la  nomination  aux  grades  militaires,  et  les  mesures  de 
son  tfouvernemcnt,  il  s'accord(!  avec  le  roi  des  eniirs,  Nasir  ad-Din,  car  l'ac- 
cord  des  opinions  est  une  beuediction,  et  les  efforts  sont  couronnes  de  succes 
lorsqu'ils  sont  unaniraes,  et  tendent  au  m^me  but. 

1.  Le  Sahel,  en  arabe,  cümpreiiant  riiinlerlanJ  du  rivage  de  la  Medilerranee. 


Mol.  11 


tiV2  MOUFAZZAf.  IBN  ABIF.-FAZAIL.  [488] 

;v".    ll»— JJ       »— Jl      ^IjJ         w-*Ä)i      ^_/_Ul3     iJ-_^!5     ^ij;-i!l     (JäIJIj    ,_i-_)L      «uAt     'L»jc1      *      Ji_) 

ijAiJ  i^j  4.»X>  c:,^;'  l_^i_j^Jj  ^jjJ  j^l^-jj  ^y'J  j>4/  '-'*^'  J-*  (.r-'^  '-^^  ^' 
xÄA    oj    jlj    vi,_^|    «LJaL.)!    j    LJL'    <cl  ■^j^iai   -^jl    Jyx^'^^    jL^Vlj    jj-uJIj 

oJlilj     p^     iUjj     Ij;      J     ^S^ssvj    Ol    r^y^i     <'-*J    (♦V^J'"     '^^     iS_^«JaJ3    iijJl    ^jjjl 

<ui_<:^l     J     aI)!    i^j-iJ^     J>jJI    ^_i^     'T^Vl     diu     ^j    «'r^,    L,    ^Ac    iJLsljJlj 
1.  Man.  ^I.  —  2.   Lire  ^.^^^jj'  s^jU  —  3.    Le  man.  omet     ,'.  —  4.   Lire 


«  Tous  ceux  auxquels  uous  accorderons  uotro  protection,  miiis  la  leur 
*iui.ii5v».  ferons  parvenir  par  la  plume  et  par  la  parole  de  ces  deux  ofliciers.  Nous 
avons  gratifie  (Saif  ad-Din  Kiftcliak)  du  sabre,  de  Tetendard  auguste,  du 
tambour,  de  la  pai'za  '  d'or  ä  tete  de  lion;  nous  i'avons  nomme  au  coniman- 
dement  de  mille  cavaliers  mongols  qui  chevaucheront  ä  ses  cötes,  et  qui 
mettront  pied  ä  terre  quand  il  descendra  de  sa  monture,  qui  seront  ä  ses 
oidrcs  pour  honorer  sa  puissance,  et  pour  la  manüester  en  son  noni. 

«  Les  generaux,  les  officiers,  les  clieis  des  Arabes,  des  Turkomans  et  des 
Kurdes,  les  fonctionnaires  de  Tadministration,  les  grauds  personnages  de 
l'Etat,  les  notables,  tout  le  monde,  sans  exception,  doit  reconnaitre  i|ur 
(Riftchak)  est  notre  lioutenant  dans  la  souverainete  auguste,  et  qu'il  possede 
ee  grade  eminent;  ils  doivent  lui  obeir  avec  une  soumission  qui  leur  donne 
acces  aupres  de  sa  personne,  et  les  fasse  jouir  de  son  intimitc,  qui  attirc  sur 
eux  sa  satisfaction  de  leur  conduite,  et  leur  procure  sa  bienveillauce  et  sa 
familiarite;  ils  sont  tenus  de  s'acquitter  envers  Uli  des  regles  de  service 
qu'ils  lui  doivent,  comme  il  leur  sied,  de  lui  temoigner  leur  obeissance  et 
leur  volonte  d'agir  conforniement  h  ses  ordros,  comme  il  leur  convicnf  de 
le  faire. 

«  Le  roi  des  emirs,  Saif  ad-Din,  de  son  cote,  doit  ressentir  la  crainle 
d'Allali  dans  ses  commandements,  redouter  sa  colere  dans  ce  ([u'il  abolira 

1.  Pa'iza  e.sl  la  transcrij)lion  du  c\nno'i^  pai-lzeu  «  decoration,  medaillc  ».  \jes  pa'iza 
elaient,  suivanl  les  grades,  des  lablettes  en  or,  en  argent,  ou  en  cuivre,  porlanl  une  ins- 
criplion  ecrite  en  langue  et  en  caracteres  mongols,  avec  une  töte  de  lion.  (les  insignes 
etaient  la  marque  tangible  de  rautorite  (|ui  avait  ete  conf<5ree  ä  oeux  qui  los  avaient 
rei^us. 


[489J  MISTOIHK   DKS  Sil  TANS  M.\.MI.(  »IIKS.  053 

<,L\    Jj»    ^    ^^Is    J^    ^^''   -^^i— ''3    '«-•L^J    fy^'    (^r^'J    '^U'j   ""^^    li    AiJiJ-3 

Asj  ®aJI    ^JIji::.   j^^  j^    '  i  ^Ul    ^J^l    >— *^3   'Sr^    ^^^~f^J    0"*^    ls^    ^LaäJlj 

^La«j     i>3A)l      rJU^      v>^     ^W'     ^^-''     1^'^     <Iä-w    *i!l     iSj    Jij    ^y-Jl    <J1     Cili'j 

L-il^j   ^Ol  ^U  Jl  aJ    ^_yj  ^l_-  ^\   J\    ^   ^Up^.   JUr  4)lj  Mi^  ;^J1 
xJ   JU  ^    ji^_  *ol   üi  p^  JäÜ  ÄJy:;  ^Ül   ^^3  ^L:=i]l3   ^■^\  -'Ut  Ij^ 


I.  [-ire  plutüt  ÄJ^ji."   ^.iT  ^siCJj,  quoiqiie  la  forme  du  texte  soit  corrocte.  —  2.  Lire 


.•TT^- 


ot  dans  ce  qu'il  maiutieudra;  il  faut  qu'il  liDiioie  la  loi  religieuse  et  ceux  qui 
eil  rendent  les  senterices;  il  fera  executer  les  decisious  de  t-haque  kadi  sui- 
vant  la  doctrine  de  son  iiaani  ' ;  il  tieudra  frequemment  des  audiences  pour  y 
juger  suivaiit  la  justice  et  suivant  l'equite,  pour  forcer  les  nobles  a  reudre 
aux  proletaires  ce  qui  est  leur  dil;  il  fera  peser  les  chätiments  et  les 
re})resailles  sur  tous  ceux  qui  les  aurout  merites;  il  detourucia  la  inaiu 
de  riiostilite  de  tous  ceux  ([ui  vieudront  vers  lui. 

«  L'emir  susuouime  a  precedeniment  accompli  a  Damas,  la  bien  gardee, 
des  actes  merituires",  qui  lui  out  assure  Falfection  des  foules,  et  qui  lui  ont 
gagne  le  cceur  des  hommes.  Allab,  qu'il  soit  glorifie,  leur  a  fait  la  gräce  de 
le  leur  reudre  (en  qualite  de  gouverneur);  qu'il  veille  atteutivement  aux  affai- 
res de  l'Etat  comme  ä  celles  de  nos  sujets;  qu'Allah  lui  trace  la  voie  qui  le 
couduira  au  bleu,  qui  lui  assurera  scs  satisfactioiis,  ainsi  que  les  nötres,  qui 
seront  la  preuve  de  sa  gräce  et  de  son  election.  Louanges  soient  reudues  ä 
Allah,  le  maitre  des  mondes!  » 

L'historien  a  dit  :  Quand  on  eut  fini  de  lire  ce  firman.  on  repandit  sur 
les  assistants  des  pieces  d'or  et  d'argent''.  Les  geus  se  rejouirent  de  la  no- 
mination  de  Kiftchak  aux  fonctions  de  gouverneur  de  Damas,  dans  l'idee  qu'il 
les  traiterait  avec  douceur.  11  a  dit :  Ensuite,  Gliazan  ecrivit  en  faveur  de  l'öniir 

1.  C'est-ä-dire  qu'il  devait  faire  executer  les  sentences  des  kadis  suivant  le  rite  au- 
quel  ils  appartenaient  :  suivant  le  rite  haiiifite,  si  la  sentence  avait  ete  renduu  ä  i'au- 
dience  d'un  juge  hanifite,  suivant  le  rite  sliafi  'ite,  si  le  kadi  appartenait  a  la  secte  sliali  'itc. 
—  2.  Quand  Kiftdiak  y  residait  en  qualite  d'officier  du  sultan  mamlouk  du  (^aire,  avant 
de  passerä  lennemi.  —  3.    >'  -^-"j   ^^^^^   i^-'-^'   ^  J^^  "J''  Nowairi,  lal.   190  v". 


(,r.',  MOUFAZZAr>  IBN  ABU^-FAZAII..  [WOj 

^cLUI  iU  k}\  Jeyj^__  ji  '^AJiJ  jIaäXJI  ^w«^^;  j^fjJl  ^-i;^  ^>r*^'  'r-^  j'-)^  j^ 
jLf.'Vlj  j«.^2äJ1  ^'^ 'J  i/l/"-'  ^^li  Jj~^3  <!i ys^^  4_LJäJi  ^L-Jl  A_iL^i 
^jL>  j^  J  ^ij  jy-i!lj  JL^VI  ^  yi   .-i-^l  Uj   L-f3  fjjl   '^J  öi;|>!l 

j*   «vi   y»   L  4JI    iXiJ    JIäÜ   ^3._a)1   ,_i--   ^c*"^*^    "^^   "^^  ö"-"^^  '-'"^  ^Iä!1 

j,jJl  J>1^  iJ  Jlli  Cu^  JC,j^  ^^\  -vJUl  J=-V  Jo_^_  ^Ilj  '-'jbJI  iljl^3  w^l 
ÄJU    ^    ^   ^    f^   JUI3  ^ÜJl    JUi    p^    j^   dUl    pj-L^l   iU,3   ^y    ^Xs. 

1.  Lire  'jJLüj'.  —  2.  Lire    ,1;^''  iiMj.»^  ^_,oü     f/>  «  11  se  plaignit  des  vexations  et 
de  la  fourberie  des  Tatars  » . 


Mol. HCl'.  Saif  ad-Din  Bekjemour,  le  silahtlar,  uii  diplüme  par  lequel  il  liii  conferait  la 
lieutenance  de  la  souverainete  auguste  dans  les  royaumes  d'Alep,  de  Hamah, 
de  Shaizar,  d'Antioehe,  de  Bagliras,  sur  toutes  les  forteresses  et  les  districts 
de  l'Euphrate,  sur  Kal'at  ar-Roum,  Bahasna,  les  districts  et  les  villes  fron- 
tieres  qui  en  dependaient,  et  cela  au  mois  de  Üjouinada  second  de  cette 
anuee'.  Puis,  il  ecrivit  plusieurs  ürmaiis  pour  les  diirerentes  contrees,  et  il 
les  envoya  ä  leurs  destiiiataires. 

L'historiena  dit :  Le  kadi  Djalal  ad-Diu  a  raconte  qu'il  alla  reudre  visite 
ä  remir  Saif  ad-Diu  Kiftcliak ;  l'emir  se  plaignit  ä  lui  des  vexations  qu'il 
endurait  et  de  la  dissimulation  des  Tatars;  il  ajouta  qu'il  voulait  immedia- 
tenient  deux  millc  diuars  ä  cause  du  diplönie  d'investiture -.  Djalal  ad-Din 
lui  dit  :  «  J'ai  une  jument  et  une  mule;  je  vais  te  les  amener,  et  tu  eu  tireras 
le  parti  que  tu  voudras.  »  L'emir  lui  repliqua  :  «  Les  Mongols  ont  des  chevaux 
et  des  mules,  ce  n'est  pas  par  ce  moyen  que  vous  arriverez  a  les  contenter, 
car  ce  qu'ils  veuleat,  c'est  uniquement  df  l'or  ^  » 

Le  granil  shaikh  '  se  rendit  ensuite  au  College  al-'Adiliyya,  en  cc  nieme 

1.  ü'apres  Nowairi,  lorsque  Gliazan  reiilra  cii  Perse,  il  nomiua  Beklcnnuir  a  la 
viceroyaut<5  d'Alep,  Iloms  et  IJamali;  Paris  ad-Din  Ilbeki  ä  celle  de  Safad,  Tarabolos, 
et  des  pays  du  Sahel,  ce  qui  est  assez  differcnl  (fol.  192  v").  —  2.  Le  kadi  etait  alle 
rendre  visite  au  gouvorncur  pour  le  ieliciter  de  sa  nomination,  et  c'est  alors  quo  Saif 
ad-üin  lui  demanda  de  reunir  2000  dinars  parmi  ses  adininistres,  pour  les  cnvoyer  en 
cadeau  ä  Ghazan,  ou  pour  les  distribuer  aux  ofTiciers  etaux  soldats  mongols  dans  Damas 
occupee.  — 3.  '{"oute  cette  partie  m;in(|ue  dans  Nowairi.  —  '1.  Nciwairi  nommece  person- 
nage  Nizam   ad-Din   Miibmond  ihn    Ali  ush-Sliaibuni  1  man.  arabe  157»,  fol.  I'.IO  v"  . 


[40r  IIISToIUF,  DES  SULTANS  MAMI.ol'KS.  f;55 

j.,\i  Ol  ^jj^S^;:,.   p)  -'^'1    \y<S  jdJl   JL*1    ^l^   ^\    J.\i   ÜU,   <JI   '>»lj 

•jA    Cj'L       ^— ^      jl      *^U?-      j'-^      AjtUjl      __^1      ^,J>u        »A      i3^!*^       ''!'*^''      '— ' ^'~*^'      j' 

Äj"     -V     *ll      T^r=^      Aj«-_i;     JjU     *-^     ^^^r^'     ^        tLx^     AJ      (♦*~'^     jJj»:^      Jj         ■■.."j 

JIpJI  Ol  I^Cij  A.ÜI  ^,U1  j^  itL«^  <1ä^j  :;-_^I  ^i— i  -Cfc     >1  -'LiJI  ^1  i^-'J^ 

1.  Lire  ^^^^a^^'i  comiiie  dans  la  chronique  de  Nowairi.  —  2.  Gelte  forme  vulgaire  est 
pour  wJ^.  —  3.  l.iro  '.^ij^.  —  4.  Lire    .,o--\  —  .■).  Filrc  w.~''. 


joiir  de  vendrcili :  on  lui  dllrit  uii  diiici-;  il  l)lAm;i  ouvortement  les;  liabitants 
de  Üanias  de  ne  pas  avoir  recours  ä  ses  officcs,  pretendant  qu'il  arrangerait 
leurs  affaires,  et  qu'il  se  prodiguerait  pour  leur  etre  utile  dans  la  qucstiou 
de  la  citadelle.  L'un  des  assistants  lui  dit  que  l'emlr  Sail'  ad-Din  savait 
tres  bien  ce  qu'il  convenait  de  faire  au  sujot  de  la  forteresse  ' ;  le  sliaikh 
repondit  :  «  Cinq  cents  numeros  d'uu  Kil'tchak  ue  tiennent  pas  dans  le  chaton 
de  ma  bague"  »,  et  il  temoigna  la  tres  haute  estinie  qu'il  ressentait  pour  sa 
propre  personne. 

Ensuite,  les  Tatars  osealaderent  la  montagne  de  Salihiyya;  ils  y  conimi- 
reut  toutes  sortes  d'Iiorreurs,  qu'il  serait  trop  long  de  narrer  par  le  meuu,  en 
('■nunierant  les  pillages,  les  ruines,  les  prisonniers  qu'ils  y  firenl;  aucune 
localite  n'echappa  k  leurs  depredations;  niais  je  passe  leur  nom  sous  silence 
par  suile  des  longueurs.oü  leur  detail  in'entrainerait.  Le  shai'kh  Taki  ad- 
Din  ihn  at-Taimivya  alla  trouver  le  grand  shaikh,  accompagne  d'un  grouj)e 
d'habitants  de  Damas,  et  ils  se  plaignirent  amerement  des  malheurs  qui 
avaient  fondu  sur  les  gens  de  ces  loealites;  le  grand  shaikh  partit  alors 
pour  se  rendre  vers  eux ',  le  mardi,  au  milicu  dujour. 


'1.  La  forteresse  de  Damas  resistail  toujours,  et  le  general  qui  y  commandait  ne 
voulait  pas  la  rendre  aux  Mongols.  I-cs  habitants  de  Damas  craignaiont  evidemment  que 
les  Mongols  ne  prissent  leur  ville  comme  otage,  pour  forcer  le  gouverneur  ä  rendre  la 
citadelle,  ou  simplement  que  le  siege  de  la  forteresse  par  les  Mongols  occupant  Damas 
ne  causat  des  degäts  considerable?  dans  la  capitale  syrienne.  —  2.  Sur  ce  sens  de  L>, 
voir  Dozy.  ii,  564 ;  c'est  ainsi  que  Ion  dit  qu'il  y  a  plus  de  science  dans  le  petit  doigt 
d'une  personne  que  dans  tout  l'individu  d'une  autre.  —  3.  Le  grand  shaikh  (Nowairi, 
ibid.,  lolio  191  rectoj  partit  avec  une  troupe  de  gens  armes,  chassa  les  Tatai's  de  la 
montagne  de  Salihiyya,  dnnt  les  habitants  descendirent  ;'i  Damas  dans  un  etat  pitoyable. 


fui.ntiv" 


rui.iHJv 


050  MOUFAZZAL  IBN  ABIF,-FAZAIL.  [4921 

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l^Li3   ^ül   jVj^    b^r^'J   j_jjJ>Jl    ■*-*    ^yj^i    «^IäSIj    -^^Ji    ^L    ^   jLdi    l_^J-Jj  '^«^' 

j-'>^3  ^\  iJU   Jr^l>JI  Jj-  ^'^  S^y^  Jl>-"V1  jnr^  bj>'  p'"   ^j  -Si\  \r^ 

^J      pAji      ^i      iJU      ^     J^      j_ji^J      ^Ji     ^\      iJU     Jj^U^ll     ^J     pAji     ^1 

Ji  ^^Vl  J-^-j  ^  ^ji  <J^\  <üL«   ^^1  '^^J^*  (^J  (^-»-^  *-^^  Or"  Or-^' 

1.  Le  inanuscril  omet  iil. 


Quand  (les  habitants  de  Damas)  apprireiit  de  sa  bouche  quo  les  Tatars 
s'etaient  enfuis,  apres  avoir  saccage  la  moiitagne  de  Salihiyya,  qu'ils  avaient 
reduit  en  esclavage  leurs  fils,  leurs  iilles  et  leiirs  fenimes  ',  il  arriva  des  choses 
qui  fönt  courir  un  frisson  d'horreur  dans  tout  le  corps,  et  dont  je  me  refuse  ä 
raconter  les  horreurs  inouies. 

Ensuite,  les  Tatars  incendierent,  dans  Damas  m§me,  plusieurs  endroits 
voisins  de  la  citadelle,  de  maniere  ä  pouvoir  en  faire  le  siege";  ils  etablirent 
leurs  campenieuts  ä  la  porte  de  la  Püste\  et  dans  la  grande  mosquee  (des 
Omayyades),  oü  ils  burent  du  vin,  dans  laquelle  ils  attenterent  ä  la  vertu  des 
femmes  de  la  ville,  et  ils  commirent  toutes  sortes  de  peches  inexpiables.  II 
nV  a  de  lorce  et  de  puissance  qu'en  Allah,  le  sublime,  le  grand! 

Les  Tatars  enleverent  ä  Damas  environ*  dix  'mille  chevaux;  puis  ils 
fixerent  un  impöt  de  guerre  quo  durent  payer  les  habitants;  ils  fixerent  pour 
le  marche  des  vendeurs  de  palraes''  la  soninie'de  cent  trento  mille  dirliams, 
pour  le  marche  des  fabricants  de  lances",  cent  mille  dirhams,  pour  le  marche 
d"Ali,  cent  mille  dirhams,  pour  le  marche  des  fabricants  d'objots  en  cuivre, 
soixante  mille  dirhams,  ä  la  halle  au  vin,  cent  mille  dirhams;  ils  arriverent 
ainsi  au  marche  des  orfövres,  qui  etait  tres  peu  important,  et  oi'i  il  y  avait 
peu  d'artisans;  il  fut  impose  pour  quinze  cents  dirhams. 

Les  gens  riches  de  Damas  furent  tax6s  d'unc  indcmnitd  de  guerre  de  trois 

J.  Les  habitants  de  Damas  avaient  des  parents  ä  Salihiyya  et  dans  la  monlagne 
qui  domine  cette  localile.  —  2.  Pour  installer  leurs  machines.  —  3.  Bab  al-Barid.  — 
'i.  Tahdir,  dans  Celle  langue,  signifio  «  une  (juantite  approximative  de...  «  —  .'j.  Souk 
al-ichavvasin.  —  ö.  Souk  ar-rammahin. 


[493]  IIISTOIRR  HKS  SUI/IANS  MAMI.oiKS.  «57 

^Ij   lad.    ^.1    sJÜio    -^^i}    j:^   ^}    ^T^".    j^i    (nt^    '-'^■H    ü^    i-''       1>*~*J 

j^J   jj-^'l  ^^3  ^jjjl  ^.b  ^^j  pr^J^3  (n;.-^:.^   C^^r-::^3  ^j^sjj  j^  J'  ^^  t> 
1.  II  faiidrail      .'--^-'  'J-»    .kS  ou  ^,L^'  ,.k-.  —  2.  I.irc  \f~S  Lj;,. 


cunt  mille  dinars,  mais  il  nc  Tut  piTou  sur  cette  somnic  quc  qualre  cciit  mille 
dirhams;  un  detachement  de  Mongols  ful  commande  pour  surveiller  les  hahi- 
tants  de  Damas;  ils  forcerent  les  gcns '  ä  passer  la  nuii  dans  le  Mashhad  ToIiiti 
Neuf,  dans  la  grande  mosqiiee ;  ce  fut  lä  qu'on  leur  extorqua  (les  somraes 
qu'ils  verserent).  Les  Mongols  eiuprchereiit  qui  que  ce  frtt  d'avoir  acces 
aiipres  des  prisonniers;  ils  frapperent  d'urte  amende  Asir  ihn  Shoukair,  et 
ils  menacerent  d'un  semblable  traitement  Ibii  Mandja,  Ihn  al-Ivalanisi,  et 
d'autres  personnes. 

Les  Mongols  se  mirent  ä  ponrsuivre  les  gens,  en  les  frappant  ä  (^oups  de 
häton  dans  Ic  dos,  et  ä  les  devaliscr,  en  les  deponillant  de  ce  qu'ils  eachaient 
dans  leurs  manches;  ils  agirent  ainsi  ä  l'egard  du  kadi  Ibn  Sasari;  ils  pille- 
rent  tout  dans  la  ville,  et  ce  fut  une  catastrophc  epouvantable ;  ils  escalade- 
rcnt  les  terrasses,  et  briserent  les  portes.  Cela  se  passa  surtout  le  vendrcdi 
vingt-huit  de  ce  mois,  ä  l'heure  de  la  priere;  les  gens  s'enfuirent  de  terrasse 
en  terrasse,  tomberent  ä  torre,  et  se  briserent  les  bras  et  les  jambcs.  Les 
vainqueurs  imposerent  une  capitation  aux  notables  et  aux  hötels  particuliers; 
leurs  exigences  farent  enormes,  et  la  ville  n'y  put  faire  face. 

Cela  fut  une  terrible  calamite  pour  les  haJjitants  de  Damas.  Les  person- 

nages  charges  de  prelever  l'impöt  de  guerre  furent  Safi  ad-Din  as-Sindjari, 

Ala  ad-I)in,  grand-maitre  de  la   maison*  de   Kiptchak,  et   les   dcux  fils  du 


t.  Les  gens  qui  avaient  ete  condamnes  ä  vorser  Timpot  de  guerre;  le  Mashhad  Neuf, 
(Jans  la  mosquee  des  Omayyades,  etail  loin  d'etre  assez  grand  pour  contenir  tous  les 
habitants  de  Damas,  et  il  n'y  pouvait  tenir  (lu'iin  certain  nombre  d'otages.  —  2.  üs- 
taddar. 


658  MOUFAZZAL  IBN  ABIL-FAZAIL.  [4941 

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V,   Jk^     Jbj   IjXaI  t^'  ^A'  (s'*^  -»^^  ^jjj  öJjUI   i-jAJI  «M^L    c— Jl  ^^>, 

\)1    |V-^^    j^'^    '^y'.   ''^ts    ^^i    ^^1    _jt£.    «^t   Cl^äJI    (.^    Jj  ««JjL.    c^2l^i 
1.  Lire  Ljl,   au  duel,   voir  pagc  659.  —  2.  ß  faudrait  'jjjL^.  '-^  '_j3-il.  —  3.   II  i'aut 


shaikh    Ali  al-Hariri.  Les  poetes  composi'rent  sur  ces  evenements  beaucoup 
de  poesies,  et  ils  rimerent  des  ödes  nombreuses. 

Histoire  de  la  rentree  du  roi  Ghazan  dans  ses  etats.  Ouand  Ton  fut  arrivc 
au  vendredi,  douzieme  jour  de  Djoumada  premier,  Ghazan  se  deeida  ä  rentrer 
dans  son  royaume,  en  laissant  ä  Hamas  un  vice-roi  et  un  corps  d'armee  de 
Tatars.  II  partit,  et  le  nombre  des  Tatars  diminua  autour  de  la  ville,  le  front 
avance  se  trouvant  toujours  dans  son  meme  etat,  ä  l'entour  de  la  citadelle, 
occupe  ä  son  investissement.  Le  siege  se  poursuivait  en  deliors  de  la  ville 
contre  la  lorteresse,  dont  la  garnison  se  defendait  en  lancjant  des  pierres 
enormes  ä  l'aide  de  balistes.  Lorsque  Ghazan  se  mit  en  route,  il  laissa  Baha 
ad-Din  Koutlousliali  ',  en  qualite  de  gouverneur  avec  une  forte  garnison. 
•ini.mv  Le  samedi,  on  publia  l'ordre  d'evacuer  le  coUege  al-'Adiliyya;  les  Tatars 
vinrent  camper  ä  sa  porte,  et  les  gens  (jui  demeuraient  dans  le  College  en 
sortircnt.  Tous  ceux  qui  le  quitterent  furent  pris  en  surveillancc;  les  Tatars 
les  tbnillerent,  et  ils  leur  confisquerent  ce  qui  se  trouva  ä  leur  convenancc 
Ils  mirent  le  feu  ä  la  grande  mosqnee  al-'Akabiyya,  dans  laquelle  Finccndie 
exerga  ses  ravagcs  durant  plusienrs  jours,  et  dont  le  minaret  s'ccroula. 
Le  vendredi,  dix-neuvieme  jour  de  ce  mois,  on  lut  nn  rescrit  investissant 
Nasir  ad-Din  ihn  Djalal  ad-Din  des  fonctions  d'inspeclcur  des  administrations 
a  Damas.   Le  dimanche  vingt  et  un  du  mois,  les  Tatars   incendierent  Ic  col- 

1.  Koullousliah,  pour  Koutloii^lishali  «  le  roi  fortune  »,  hybride  persan-lurc,  avec  la 
chutc  reguliere  du  ^-/t  liiial  du  mol  luvk  koiU-lough. 


'/i!i.-,  iiisioiuK  DKs  sri/r.ws  mami.oiks.  fiö'.i 

C-jjJI    I^J^^I    ^"    j^   Jir^^J    1^^^=^'    -**VI    ^^.   jl^    Uj    (.Uli    SUt   ^;^_a)1    J>U 

j_j)-^J     t5%**''      f'^^J     J;;.'^'     -*-"'      f^-*^     r~     Cf-i     rcia_JI     ^y^     (»y-il^    ^'y^j'..    'j-^^J 

ci^  ^_^'  'äa  '■\J\  ^3_J  <frljjJ  jJäJ  t^'^-j  iUjJllas  Cil  As-y  'liLJI  ^y  Jl  'j-v:i_« 
JLil^  J-^'^äJI  >_>Lii-l  vJ^LJ  «l«.jVl  ^_^  Jj  'l*jVl  iL)  J  jUl  c-)^A)  ÄjiUiL  ^'Lül 
jt_jül    LI    ^-LUj    ■ü.llil    ^1    i_^j  '-'^_^H!I    JL.J5-3   jli:;)L    jjX   jl^    z,^    ^U.    ^JlDI 

1.  Lire  'k>— .'.  —  2.  Man.     -*a)'. 


It'gc  i\l-'A(liliyva,  et  les  livrcs  qiii  sy  Iroiivaiciil  v  liiroiif  In  proie  dos  nammcs; 
lorsque  les  pcnsioniiaires  du  College  az-Zahiri^ya  vircut  cc  qui  sc  passait,  ils 
sc  mirent  en  devoir  de  demenager;  ils  lancerent  leurs  vetements  de  la  terrasse 
de  Icur  College  (dans  la  nie),  de  la  terrasse  du  Hammam  de  Asad  ad-Din '  et 
du  Hammam  al-  Akiki;  ils  descendirent  de  ces  terrasses  par  un  escalier 
de  bois,  et  ils  ne  sortirent  pas  par  la  porte,  dans  la  crainte  qu'ils  eprouvaient 
de  sc  heurter  aux  postcs  (de  Tatars  qui  patrouillaient) ". 

Quant  ä  la  porte  Bali  al-Barid^  on  u'entendit  plus  jamais  parier  des 
maisons  qui  s'elevaient  daus  ses  alcutours  ';  la  porte  Bab  as-Sa'dat^  fut  en- 
tierement  detruite. 

La  Situation  ne  sc  modifia  point,  et  eile  demeura  daus  cot  etat  jusqu'au 
mardi.  Alors,  Ivoutlousliali  decampa  aussi,  et  Kipfcliak  sortit  de  Danias  pour 
Uli  faire  ses  adieux;  au  milieu  de  ce  jour,  on  battit  les  tambours  dans  la 
citadelle  en  signe  de  rejouissancc,  et,  durant  la  nuit  du  mercredi,  les  Tatars 
prirent  la  fuite.  l-e  mercredi,  on  coupa  (ä  coups  de  hache)  les  charpentes 
des  catapultes,  et  Ion  se  mit  ä  rechercher  avec  ardeur  tous  ceux  qui 
avaient  pactise  avec  les  Tatars.  Al-Koummi,  et  d'autres  individus  furent 
conduits  ä  la  forteresse;  on  arreta  les  deux  fils  du  shaikli  al-liariri,  et  ils 
furent  mis  ä  lombre. 

1.  Les  bains  construils  par  Asad  ad-L)in;  il  est  clair  que  le  College  az-Zaliiriyya  elait 
contigu  ä  ces  deux  bains,  et  que  l'on  passait  d'une  terrasse  ä  Lautre.  —  2.  i-fU  est 
le  pluriel  de  ^'f..,  adjectif  derive  par  sufFixation  arabe  du  lurk  i/itzek  oijii-  — 
3.  «  La  porte  de  la  Posle  »,  Celle  par  laquelle  arrivait  la  poste  imperiale  du  Cairc  ä 
Damas.  —  4.  Les  maisons  etaient  bäties  contre  les  murailles  de  la  ville,  au  long  du  mar 
de  front  de  la  place,  comme  celles  qui  s'elevaient  autour  des  cathedrales;  l'auteur  veut 
dire  que  les  Mongols  les  detruisirenl  jiour  le  siege  de  la  citadelle.  —  ö.  «  La  porte 
de  la  Felicite  ». 


♦Jol.llRr 


6(30  MOUFAZZAL  TBN  ABI[>-FAZ.\IL.  [t,m] 

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Jls       (Jb^^       tV-^'      («^      ri:-.....il      ^J^b       ®^-i       ^j-«       ij"^^      >_^ÄJ>li        JjAitJI      jAJI 

a]  ^ij   liLijlLs    /»;-*Jl    ^\ti    A*^^   <>^    v^-*^      "CUJl    "jj    iVl"^^   1.5^    ic— iJl>    v:u»-»I=-l 
^A    -tJ    JyJl    dUj     J    ^Ij    ">l^l    "V^^^     ii^    Vj    JJ^rr"'    ^'S    j^    Jtr^-?"    -^"^3^    ä*    ^^ 

iji^j_^lij   jljlfr   c!iUJL    Ax-Ll^l   U^l   ^ij  'S^j[^  ^   •CfrLk   ^j   O'ji   ^   -r  J>- 

1.   On  attendrait  plus    correctcment  la  forme  ^.Jj^^i.    —   2.    I>ire     .^--*i.j  ^-'^  ■ 
—  3.  Ijire  Ui-^. 


Ce  meme  jour,  on  proclama  par  la  ville  :  «  Rejouissez  vos  coeurs;  ouvrez 
vos  boutiques;  preparez-vous  ä  recevoir  dans  vos  mursle  sultan  de  la  Syrie,  Saif 
ad-Din  Kiptchak',  en  illuminant  vos  maisons  avec  des  hougies.  »  On  lisait 
egalement  dans  la  proclamation  :  «  Allah  a  eloigne  de  vous  Fennemi  qu'il  a 
degu  dans  ses  esperances.  »  Las  habitants  ressentirent  uue  joie  extreme  de 
ces  evenements. 
•ini.1181".  jjß  shaikh  Alam  ad-Din  al-Bourali  a  raconte  ceci  :  «  J'eus  une  cntrevue 
avec  le  shaikh  Taki  ad-üin  ihn  at-Taimiyya,  lequel  me  narra  qu'il  avait  ob- 
tenu  une  audieuce  de  Shihab  ad-Din  Ivhoutloushah.  Ge  general  lui  dit  qu'il 
etait  un  descendant  de  Tchinkiz-Khan;  c'etait  un  homme  au  visage  glabre, 
qui  n'avait  jamais  eu  un  poil  sur  la  figuro-;  il  coniptait  ä  cette  epoque 
cinquante-deux  ans.  (Ivhoutloushah)  racoiita  ä  (Taki  ad-Din)  que  son  ance- 
tre,  Tchinkiz-Khan,  etait  musulman ';  il  lui  dit  que  tout  homme  qui  rofusait 
d'obeir  ä  ses  descendants  etait  un  insurge  '. 

Le  shaikh  raconta  egalement  qu'il  avait  ete  admis  en  la  presence  du  roi 
Ghazan,  et  (ju'il  avait  eu  un  entretien  avec  les  dcux  vizirs,  Sa'd  ad-Din  et 
Rashid  ad-Daulali ',  vizir  et  medecin,  avec  le  sharif  Kotb  ad-Din,  inspecleur 

1.  Saif  ad-Oin  Kiptchak,  qui  avait  ete  gouverneur  au  noin  du  sultan  d'Egypte,  puis 
au  nom  du  prince  de  Perse,  voulait  refaire  le  coup  de  Sonkor  al-Ashkar,  en  se  proclamanl 
souverain  iiidependant  ä  Darnas.  C'ötait  tenter  un  Jen  impossihlc  cnlre  les  doux  piiis- 
sances  du  Caire  et  de  Tauris.  —  1.  Ce  qui  est  l'une  des  caracleristiques  essentielles  des 
races  turke  et  mongole.  — 3.  Ce  qui  etait  une  absurdite  integrale.  ^  4.  Teile  etait,  en 
effet,  la  thöorie  des  Mongols,  qui  se  pretendaient  envoyes  par  le  Ciel  bleu,  pour  exercer 
la  souverainelö  sur  los  hoinmes.  —  .'>.  L'auteurdo  la  clironique  generale  intituli'c  DJnnti' 
al-lawarilih,  dont  la  partie  essentielle  est  Ihisloire  des  Mongols. 


',97]  iiisToii?!':  iu:s  sri.r.ws  mami-ocks.  mu 

^-UCj    ijlj^l    Ji\^    J^_jJl    Ji=i   »_ii^l.3    .^,diU)l    ^J,_^l    'üjDl    J^jj    J^aJI    -U^ 

•^jjl  ^^L^lj  jij^Ä«  j._aJ1  ^UiJ   -;-_^l   ;,^_)  <S^yt:}'^  JU^xIl  >_<äJI.j  ^^jJI  jj^ 

^lüi  '"tdi  ^_^  j^  ji^  !iU_^"  ^i-  ji  ^ij  ®<u»  <iJLU  A«^  ^LäUI  ''cSj>-^\ 

LStJ;   Ul:L3l   Jl»   j^.L_Jl   oUIls^,   ^r^j>"  J   v^^    L.    dLi   ö_^  i">Uj   jj^j 

1.  I,e  manuscrit  porte  i-'^jJ!  J^^j  ^.^t  .^J^  C/^'A'-^'^  "  ^^^°  '"^  ^'''''"'  ''^^  '^^  ^^'^ 
ad-Din  et  Kashid  ad-Daula  »,  cc  qui  est  une  errour  manifeste  du  copislc.  —  2.  Lire 


du  tresor,  avcc  1p  secnUaire  des  commandemnnts  df»  Ghazan,  Sadr  ad-Din, 
avec  Nadjib  ad-Danlii  al-Kahhal  al-Yahoudi ',  avcc  le  shaikh  des  shaikhs, 
Nizain  ad-Din  Mahmoud,  avec  Asil  ad-Din  (az-Zauzani),  fils  de  Nasir  ad-Din 
at-Tousi,  inspecteur  des  fondations  pieuses.  Le  shaikh  "Alam  ad-Din  al- 
l?oiirali  racnnta  qu'il  vit  auprcs  de  Ivhoutloushah  le  souverain  du  pays  de 
Sis,  Icqucl  avait  la  barbe  roussc;  ce  priuce  etait  accompagne  d'une  suite 
peil  iiombrense. 

Le  shaikh  a  rapporte  que  ce  fut  ä  midi,  le  inardi,  vingt-troisiemc  jour  de 
ce  mois,  que  Ivhoutloushah  quitta  Damas.  U  avait  eu  des  entrevues  avec  ccs 
personnages  au  sujet  des  prisonuiers;  il  a  racontc  que  les  Tatars  ecrivaicnt 
en  tetc  de  tous  lours  rescrits  :  «  Par  la  puissancc  d'Allah,  le  tres-haut,  et  par 
les  benedictions  de  la  religion  niusulmane.  » 

II  a  cgalement  racontc  qu'il  se  rencontra  avec  un  Tatar  qui  avait  de 
la  religion,  qui  etait  un  hoinme  d'un  caractere  paisible,  et  heureusement 
flouc  :  «  Je  li'  questionnai,  dit  al-Bourali  :  «  Qucl  molif  avais-tu  de  vcnir 
«  nous  attaqncr,  et  de  tuer  les  Musalmans?  —  Notre  shaikh,  mo  repondit-il, 
'<  nous  a  juridi({uement  ordonne  de  saccager  la  Syrie,  et  de  nous  cmparer  des 
«  proprietes  de  ses  habitants,  parce  qu'ils  ne  fönt  leurs  oraisons  que  lors- 


1.  (lomme  rindii[iie  son  nom,  cet  individu  etait  un  inedecin  juif,  specialiste  des  mala- 
dies  des  yeux,  attache  ä  la  personne  du  prince  de  Perse,  comme  Rashid  ad-Din,  qui 
etait  aussi  un  medccin  juif,  mais  qui  faisait  de  la  medccine  generale ;  oniciellement, 
Nadjib  et  Rashid  etaient  convertis,  on  nc  sail  jusqu  a  quel  point,  ii  l'Islam.  Sur  tous 
ces  personnages,  et  leurs  inlrigues  repugnantes,  voir  Vfnlroduction  ä  l'histoire  des 
Mongols,  1010,  18  et  ssq. 

PATR.   on.    —  T.   XIV.   —   F.   3.  '«3 


fi(i2  MOUFAZZAL  IBM  ABIL-FAZAIL.  [4981 

,      Vj  i>Vl    VI    j^sl    Vj   i^VL    Vi   j_^U;.   V   ^'V    p^l^l   J^lj    ^Ul    v^>Jö 

L^  J^   diu   'Cl   '  i^LUI    ^_lj    IäI*   j^l    Jjja)!    'U=-)   ^'ij  «dUJü    VI   j^yüL::. 

•loi.iisv".  jljlc  *  <j|>=-  ^^^1  J^»^  "^(^-i)'  jl   ^=»=^  j^J  '"-f-y  J'^3   c^->^  '— *^'  "'^är*-*^-5  ^'^ 

Ip-jli-  pAjj  k_Äll   i.;L.   »jji  ij^  _^'   jj^i   j^j-i  ^1     (^'^  J-jw— 1  ^>r*^J  i**j'» 

1.  Ms.  .i-.kÄjl  ((  le  fils  de  la  raccommodeuse  d'habits  ».  —  2.  Lire    .^j.^>^.  —  3.  On 
attendrait  plulöt  U.  —  4.  Lire  ujU. 


«  qu  pn  les  paie  pour  cela  faire,  parce  que  le  clerge  n'y  appelle  les  fideles  ä  la 
«  priere  que  poiir  de  rargent,  parce  que  les  gens  ne  s  y  livrent  ä  retude  de 
«  la  jurisprudence  que  pour  en  tirer  de  la  monnaie  ». 

Wadjih  ad-l)inibn  Mandja  '  et  Ibn  al-Moukattiba  out  trmoigae  que  chacun 
d'eux  perdit  (dans  cette  conjoncture)  ceut  ciuipiantc  millo  dirliams.  Wadjih 
Toi.iusv.  ad-Üin  ibn  Mandja  a  raconte  que  la  summe  qui  fut  portee  au  tresor  de 
Ghazau"  s'elevait  ä  trois  millions  et  six  cent  mille  dirhams,  sans  compter  ce 
qu'il  y  faut  ajouler  pour  les  impositions,  pour  les  pots-de-vin,  et  ce  qui  fut 
preleve  pour  chacun  des  emirs,  des  vizirs,  et  pour  le  compte  d'autres  geus. 
Safi  ad-Din  as-Siudjari  se  fit  en  efl'et  payer  huit  cent  mille  dirhams;  le  shaikh 
des  shaikhs  re(^ut  de  la  sorte  six  cent  mille  dirhams,  Asil  ad-Din  (fds  de 
Nasir  ad-Üin  at-Tousi),  deux  cent  mille  dirhams,  römir  Ismail',  dmix  cent 
mille  egalement,  Ic  vizir',  ä  peu  pres  quatre  cent  mille,  sans  compter  cc 
qui  fut  verse  aux  autres. 

Le  jeudi,  vingt  et  unieme  jour  du  mois,  Saif  ad-Din  Kiftcliak  s'en  revint, 
apres  avoir  fail  ses  adieux  ä  Ivhoutloushah ;  il  cntra  dans  Dainas  par  la 
porte  Bab  Sharki ',  et  il  sortit  par  la  porte  Bab  al-Djabiya",  (|ue  Ton  avait 
ouvertes  k   son  intention;  il  alla  s'installer   au   al-Kasr  al-Ablak.    Le  ven- 

1.  II  a  ele  queslion  un  peu  plus  haut  de  ce  personnage  sous  le  nom  d'Ibn  Mandja.  — 
2.  Comme  eontribution  de  ofiierre.  —  .'5.  Qui  avait  ete  commandani  de  place  ä  Damas.  — 
4.  II  s'agit  vraisemblablement  ici  de  Rasliid  ad-Diii,  qui  ne  s'oubliail  point  (juand  il 
etait  queslion  de  numeraire.  — 5.  Lire  Bab  al-Siiark,  ou  ai-!^ab  al-siiarki  «  la  porte 
de  rOrient  »,  ou  <<  la  porte  Orientale  »;  Hab  Sharki,  dil  egalement  Xowairi  {ibid.,  fol. 
193  rectoj.  —  (i.  «  La  porte  du  chdteau  d'eau  ". 


[4991  IHSTOIRE  DF.S  SULTANS  MAMI.OUKS.  r,6:i 

^^'   J^JJ   S^-^.   -»^"^'^   ^^J  -ä^-jL:.   ^I'j^l    j>i..  -V   jl  i5J_y  vjAJi  o^'  j^^j 

^L^   ^;^ll3   OUI    *p*j^    ^jij   ^^    J'    ^^J    V^^    ^-^   "^^    >^^    ^^1>    ^^ 

xül  J\  ^  /^_iJI  iiil^lj  Jl:>.iJ  j,_jJI  >_i--  ^^Vl  o^j  JjVi  ^i^  y^i 
^  i^Ul  cJX-  oSt.^  ^j^^i  jbj  i_^^  (_r'j  j\  -'^  -^J.r'  ^-^"^  -^^^'  l^b'J 
1_^>1  pL^lj  ^^1  >i  l.  j^Ji  >T  ^:._^3  Uy  ^l  J^)^  -J^^  jU  '',5:^.  ^Vlj 

1.  Lire  J-ifvi;  Jjvi  pour  J^i,  avec  la  confusion  de  i  et  i,  est  une  forme  d'une  vul- 
garite  absolue.  —  2.  Cette  forme  est  tout  oe  ([u'il  y  a  de  plus  vulgaire;  il  faul,  ou  w^l 
^^',  ou     JA"       •^'-  —  3.  Lire   -s-^'.  —  4.  Lire  U»,^.  —  5.  Lire    ^'-^'.  avec  la 
confusion  des  empliatiques.  —  0.  Man.     ^i-^^J. 


difdi,  on  proclania  ilaiis  la  villc  quo  les  gens  '  pouvaieut  s  en  aller  pour  s'tiii 
retourner  daiis  leur  pays  et  dans  leurs  proprietes  for  cieres.  Avant  cette 
dato,  ou  avait  proclame  qu'aucune  personne  ue  courüt  ai  devaiit  d  uu  danger 
aussi  terrible ". 

Le  prix  des  denrees  augmonta  considerablement  a  Damas;  le  ble  arriva 
ä  coiUer,  le  gliirara,  trois  cent  soixaute  dirliams;  l'orge  atteignit  le  prix  de 
cent  quarante  dirliams  le  ghirara;  le  ritl  de  pain  so  vendit  deux  dirliams  et 
demi  en  argent,  et  un  semblalile  rencherissement  se  fit  sentir  sur  toutes  les 
i'speces  de  denrees. 

Le  vingt-neuvieme  jour  du  mois  de  Djoumada  premier,  l'emir  Saif  ad-üiu 
Kiftchak,  et  les  personnages  de  son  parti',  fireut  leur  entree  dans  la  ville; 
ils  viurent  loger  au-dessous  de  la  Ma'zana  de  Firouz',  dans  rhütcl  de  Baha- 
dour,  le  Ras-nauba,  et  dans  l'hötel  d'al-Matliroulii,  et  ce  quartier  fut  entie- 
remont  occupe  par  eux;  l'emir  Yahya  s'installa  dans  Thötel  de  Toghan,  en 
dcdans  de  la  porte  Bab  Touma.  A  la  liu  de  la  journee,  on  proclama  (par  les 
rues)   :    «    Habitants   des   villages    et   des    bourgs,   sortez   (do    Damas    pour 

1.  Les  gens  de  la  banlieue  de  Uamas,  qui  s'etaient  refugies  dans  la. ville.  —  2.  En 
quittant  Damas,  qui  etait  relativement  süre,  pour  risquer  de  tomber  dans  des  regions 
oceupees  par  l'ennemi.  —  3.  Qui  reconnaissaient  sa  souverainele  sur  la  Syrie.  — 
4.  Ma'zana,  lilteralemenl.  signiiie  le  lieu  oii  Ion  fait  l'appel  canonique  a  la  priere;  mais 
ici,  ce  mot  signilie  simplement  mos(|uee,  comme  il  sen  Irouve  d'autres  exemples  dans 
la  lilleralurc  arabe;  il  laut  donc  ciilendre  «  au-dessous  de  la  rnosnuee  de  Kiniuz  ». 


664  MOUFAZZAL  IBN  ABIF.-FAZAH..  iSOO; 

^Vl   ^J^>-  Sf^\  p'  «jUcü  ^^_^\   i_iw-    *LiJl   jUaJU  dUi.   ^j  p^U   ^i| 

^.Ä—  ^r^Vl  jl^3  ®'La-i)l  ^U  JUl  ^  c^   J-^-^j  S^^    ""^  vr""^'^  ts^-5  ^-^ 


retourner)  dans  vos  foyi'i's.  C'est  ainsi  qu'en  a  ordonnö  le  sultan  de  la  Syi'ie, 
Saif  ad-Din  Riftcliak  !  w 

Le  mois  de  Djoumada  second  comraenga  alors,  uii  mardi,  tandis  qua  les 
'rüiintr.  gens  (de  Kiftchak)  faisaient  cette  proelamation.  Ensuite,  Riftcliak  doiina  des 
charges  ä  plusieurs  des  emirs  qui  faisaient  partie  de  son  clan,  parmi  lesquels 
"Ala  ad-Din,  le  grand-maitre  de  sa  maisou,  auquel  il  confia  les  fonctions  de 
gouverneur  de  la  provinee  (autour  de  Damas),  en  remplacement  d'Ibn  Alt- 
cliaki;  il  nomma  egalemeiit  au  grade  d'emir  d'autres  de  ses  partisans;  uu 
nombre  considerable  de  cavaliers  se  rallierent  ä  sa  cause,  et  les  gens  se  pres- 
serent  en  foule  a  sa  porte. 

On  ouvrit  les  portes  de  la  ville,  ä  l'exception  de  celles  qui  etaient  voisines 
de  la  citadelle.  Le  vendredi,  quatrieme  jour  de  ce  mois,  on  battit  les  tam- 
bours  en  signe  de  rejouissance  dans  la  citadelle  de  Damas;  on  dit  qu'on  les 
frappa  egalenient  ä  la  porte  de  Kiftchak.  L'eniir  (Kiftchak)  alla  faire  la 
priöre  ä  la  (grande)  mosquee  de  Damas,  et  il  distribua  des  aumönes  en  argent 
aux  pauvres. 

L'emir  Saif  ad-Din  Kiptchak  s'arrogeait  les  prerogatives  du  pouvoir  sou- 
verain  dans  tous  les  actes  de  sa  vie;  il  se  montrait  ä  cheval,  faisaiit  porter 
derriere  sa  personne  des  ötendards  de  soie  brochee  d'or,  precede  de  hörauts' 

1.  Tchaouishiyya,  pluriel  de  ^/^.i^  Ichaouish,  qui  est  en  iure  osmanli  ■^r'^ 
tchauush.  Tchaoush  est  la  transcription  du  moiiirol  tchaghoii-Uhi,  ycurhoii-ulii,  suivant 
le  dialecte,  ou  plutüt  la  date  de  la  prononciation,  «  personne  qui  parle,  qui  fait  aboulir 
une  negociation  par  ses  discours  » ;  Iclui^liou-tchi  s'est  rcduil  ä  tcliaou-ulti,  par  la 
cliute  reguliere  de  la  gutturale  inlervocalique;  dans  tchaou-tchi,  V-i  linal  est  lombe, 
comme  dans  la  formation  des  ordinaux  ouigliours,  allinUh,  ä  cöle  de  rosmanli  all- 
indji,  et  le  second  ich  a  ete  reiidu  regulieretnent  sh,  suivant  la  norme  de  la  transcription 
arabe.  Le  mongol  Uha_u;hou-lchi,  ydghou-tcki,  est  le  participe  aclif  d'un  verbe  *  U-ha- 
i(hoii-khoH,  '  yaghou-Ulwu  «  parier  pour  faire  aboutir  une  negociation  »,  du  mot 
'  Ickughoiilch,  '  yiii^hoiildi,   '  lcliat;lwii,   '  ydiihoii,  avec  la   cliute  de  la   gullurale  linale, 


[501]  MIST«  »IKK   DI  S  Sl  I  TANS  MAMlnlKS.  665 

J  Jl:....,  jLkL-^  jbj  ^^.y^^^  >_jl<jV    m3\yi\   ,_^3  ^^t:^3  S—*^  ■^^^  0^  ^rr^  li^ 


diUMifs;  Uli  tri'S  graiid  noinbro  de  cavaliers  Je  rarm^e  de  Damas  et  d'autres 
villes  se  trouverent  reuuis  autoiir  de  lui ;  il  ecrivit  des  diplömes  (confirinant 
leur  autorite)  aux  emirs  qui  gouvernaient  les  provinces,  et  il  agit  coinmc  un 
sultaii  independaiit  dans  ses  commandemeuts  comme  dans  stjs  interdictioiis. 
Dans  la  decade  intormediaire  de  ce  mois,  il  se  prodiiisit  certains  eve- 
neinents  :  (Saif  ad-Üiii  Kiptcliak)  iiomina  a  des  cliarges  d'emir  trois  iudividus 
qui  montt-reiit  ä  clioval  coiües  du  sliarbousli  ' ;  il  fit  pioclaaier  par  la  ville  qu'il 

le(|ucl  a  dispam  du  iiiongol,  mais  a  ete  emprunfe  par  le  turk,  dans  une  serie  de 
fornies  eqiiivalerites,  qui  ont  le  sens  de  «  voix,  parole,  repulation  »  :  Uhaouoiik 
.  :,j.'^,  qui  derive  directement  du  mon<Jol  "  tchaghoukh,  par  la  transformation  de  la 
jiutturale  en  w,  d'oü  uliaouoitk-niak  ^jfj^.^<^,  dont  le  sens  de  u  parier  »  a  disparu, 
pour  laisser  la  place  ä  la  signiiication  secondaire  «  se  faire  connaitre,  et  devenir  celebre 
par  ses  häbleries  »,  et  tchnouou-kta-mak  j^lä^jU.,  qui  a  conserve  le  sens  primitif 
de  «  parier  »,  et  qui  est  un  verbe  turk.  forme  d'un  theme  mongol,  *  tckai^hou  [kli)-khlii- 
[khuii],  passif  de  '  tchaghou-\khou\,  ce  qui  se  rapproclie  du  concept  semantique  de 
«  elre  bu  ».  pour  «  avoir  bu  «;  yaonottk  (Jij^'^,  qui  est  un  simple  aspect  de  tchaoiiouk, 
(J  1)11  i/douüii-kta-sk-niiik  (J^^^Lij^lj  «  avoir  un  entrelien  avec  quelqu'un  «,  ([ui  est 
un  rticiproque  en-.vA-,  forme  sur  le  theme  passif  mojigol  i/fif(/iou(kh]-khta-[khuu].  paral- 
lele il  l<hag/iouik/ij-kkta-\khou];  avec  la  chulu  de  la  uutturale  linab^  tc/uioiiou  jJ-^, 
irluioii  J-Ä,  par  la  disparition  du  liiatus  intervocalique,  d'oü  les  verbes  tchaouoii 
niiik  t3^jj-=>-  et  tckaou-mnk  ,jt^J^  «  devenir  celebre  »,  qui  ont  passe  par  les  menies 
voies  semantiques  que  tchaouoiik-hiak;  saoii  ^-^  elyaou  X>.  De  Ichaoit  ^t  parole  », 
sont  derives  les  adjectifs  Ichaou-louk  ^J^-^  '<  qui  parle  bien  »,  puis  «  celebre  », 
et  c<  celui  qui  reparle  (en  le  reprenant,  le  nom  de  son  grand-pere),  petil-fils  »,  Ichaou- 
li  J.jU.,  qui  suivit  les  memes  routes  dans  l'evolution  de  la  pensee,  pour  aboutir  au 
sens  de  «  petit  (oiseau)  >..  Du  verbe  tchaou-inak,  el  de  ses  aspects  saou-mak,  i/aou- 
inak,  sont  nees  les  formes  de  participe  actif  tchaon-tchi  ^^jU..  saou-tchi  ^^^L,,  yaou- 
uki  c^j'j  «  crieur  public,  messager,  personne  qui  s'entreiiiet  pour  un  mariage,  qui 
invite  ä  la  noee  u ;  la  premiere,  ichaou-lcJd,  est  le  doublet  de  tchaounh  li),  qui  existait 
dans  le  turk  d'Kgypte,  et  qui  est  encore  en  usage  ä  Conslantinople.  Le  verbe  mongol 
ultaghoiitchi-la-khou  «  aller  demander  une  jeune  fille  en  mariage  «  est  le  denominalif 
de  Ickaghoiiiihi;  mais  ranteriorite  de  la  forme  mongole  tchaghoiitchi  sur  la  forme 
turke  Ichaoutchi  est  etablie  par  Texistence  dans  le  mot  turk  du  liiatus-aoM-,  qui  pro- 
vient  toujours  de  la  chute  d'une  gutturale-a(^Ä)o«-,  tandis  (ju'il  est  contraire  a  la  raison 
la  plus  elementaire  de  concevoir  que  lo  mongol  tchaghoiitchi  puisse  deriver  de  tchuuiit- 
chi  par  l'intercalation  de  la  gutturale  gh. 

1.  Bonnet  en  lorme  de  tronc  de  cöne,  qui  se  porlait  sans  turhaii.  i-t  qui  elait  special 
aux  i-mirs:  c'etail  la  cnpie  du  koulah  persan. 


'fol.l 


fi66  M0UFA7.ZAf,  tBN  ABll.-KAZAFL.  [502] 

^^j^\    jLJc.   ^^    jl^  j^    ^s^^    ''^    *r^->  lA"    ^^-^  ^^.    C^.  »-^  ^■^   Jr*^J 

5^  (»IjJl  Jli»  jtJi  ^>«  ^Ä-i   (^>j  J^j  ^.r^jJ  ^r;^^  "r*^  y"^'  -r'^J-^'^  -^?=— • 
jUl    JU"  ®<«   1^1^   j^_Jül  ^LJl   jly-Vi  ^   (.-LSJl   ^^V^  ^^.'  ^r^l  ^'^  V-J 

1.  I.ire    .i'-'A».  —  2.  Lire   ».j^'  w^U'.  -  3,  Lire    i-L-. 


etait  permis  de  Loire  ilu  vin  et  de  se  livrer  ä  la  crapule  dans  l'liötel  d'lbn 
Djarada,  en  dehors  de  la  porte  Bab  Touma,  et  ii  afferma  cette  licence  pour 
mille  dirhams  d'argent  par  jour ' ;  il  fit  egalement  proelamer  par  la  ville  que 
les  esclaves  des  Rgyptiens  et  des  Syriens  qui  possedaient  cliez  eux  des 
marchandises  appartenaiit  ä  leurs  maitres  devaient  les  garder  avec  soiu. 
Parmi  les  evenements  qui  marquent  cette  periode,  ii  arriva  qu'un  d^ta- 
chement  de  soldats  qui  appartenaient  ä  la  garnison  de  la  citadelle  nionterent 
ä  cheval,  et  pousserent  uue  retonnaissance  jusqu'ä  la  mosquee  Masdjid  ad- 
Dirab,  ea  dehors  de  la  porte  Bab  al-Djabiya;  ils  s'en  revinrent  (ä  la  citadelle), 
poussant  devant  eux  uu  soldat  tatar.  Les  habitants  (de  Damas)  s'imagiaereut 
que  les  troupes  egyptiennes  etaient  arrivees,  et  que  les  Tatars  avaient  pris  la 
fuite  devant  elles;  ils  rouerent  de  coups  ceux  qu'ils  rencontrörent,  et  ils  en 
tuörent  plusieurs:  mais  on  ne  reyut  pas  de  nouvelle  qui  confirmät  l'opinion 
qu'ils  s'etaient  ibrmee,  et  toute  la  ville  fut  en  revolution-.  On  ferma  la  porte 
Müi.ii'.iv.  al-Bab  as-Sagliir,  et  les  gens  treniblerent  qu'on  ne  leur  demandAt  le  prix 
du  sang  tles  Tatars  qui  avaient  ete  tues. 

11  arriva  egalement  qu'on'  iniposa  ä  tous  les  habitants  de  Damas  un  fort 
impöt  de  guerre,  et  que  Ton  n'en  lit  grt\ce  a  personne.  Durant  ce  laps  de 
temps,  on  s'aperyut  que  le  general  Moulai  etait  revenu  d'al-Aglnvar  avec 
les  troupes   qui    etaient  sous    son   commandcmont. 

Son  Excellence  Serenissinie,  Rokn  ad- Diu  Baibars,  le  davaddar,  a  dit  tdans 
sa  clironiquc)  ([ue  cette  armee  avait  fait  une  incursion  dans  la  direction  de 
Salad,   Baisan,   Gliaza,   al-Agliwar,    que    les  Tatars   avaient  ravage   tout  le 

1.  C'est-ä-dire  (|u'il  en  fit  une  maison  publique.  —  2.  Parce  que  les  habitants  de 
Damas  craignaieiit  que,  par  mesure  de  represailles,  les  Mongols  ne  se  livrassent  a  des 
niassacres  dans  la  capilale  de  lu  Syrie.  -     :5.  Les  Mung-<jls. 


[503]  inSTOlMF.   DKS  Sl  I.TANS  MAM  I.«  H  KS.  667 

«i^  ^»^L-3    -y^ Jl.    \^>^j  ®\^yl^'Cj  l^A^  bvS   Kr^^j^    'j-*-'^3  -^^^    '--^"    ^^J 

^1  <i)L   VI  ip  Vj  Jj^  Vj  ^V1  4)j  ^l-^  j  ^  ^^   ^\  L  ^  ^\^i  ^\JJ>\ 
j,JL_Jl  j^    L^    j^    lyz-öJ    J_JI    'Uli  jLU.Jlj  ^-*^i'  ^^    'jj^'   (^^   p'  ®jvii»)l 

jl i)l     "f^    lv^3    l5-^^'    jl—— aJij     oL^!'    b"*^J    k_ii^'    c^^äJI    ij    l>lr-'J    (^J^^'j 

^jjJi  J^  -»pAj^  ^^j-.«».  V  '-'^  jlj-Jlj  JliisVI  j^  ',_j~-j  ^jJlj  J::Jij  -r'L^'3 

cJLaa-J    jUl      V    ^tUa-    Ijjj     Ajiio!!       -yj      4^1.^     Ua.1     JjJ     ^,^1       V   ^r=^Vi    ^.ijJI     (_3j 
'^-**--^'     iV.li    ^C^Ls-     ^1      ^V-^Jl    J-*^.      v^^JajJI    (^'^■SJ    'SjUl.    ^-V-i^    l^^'^^J     ^^=*^    ^.^^ 

1.  Lire     ^'  —  '2.  Lire  .l-i!. 


pavs,  qu'ils  en  avaienl  ciilcve  les  troupeaux  cominc  butin,  qu'ils  avaient 
cmmciie  imi  raptivite  les  liommcs  d  age  mür,  ainsi  quc  li's  jeniies  gens. 

ils  se  livrercnt  aux  pires  violences  contrc  les  Miisulmans,  ils  leur  donue- 
rcnt  im  avant-goüt  des  tortures  des  supplices  inferiiaux,  et  ils  leur  firent 
cndurer  des  soulTrances  qui  n'rtaient  pas  dans  le  coniple  de  Celles  qu'ils 
mcritaicnt.  C'est  ä  Allah  qu'appartient  le  pouvoir  d'ordonuer;  il  u'y  a  de 
puissance  et  de  force  qu'en  Allali,  l'Augustc,  Ic  Suhlirnc. 

Les  Tatars  pousserent  onsuite  un  raid  contrc  Jerusalem  et  contre  la  villc 
de  Klialil',  sur  lui  soit  le  salut !  Us  massacrerent  les  Musulnians  et  les 
Chretiens  qui  se  trouvaient  dans  ces  deux  villes;  ils  burent  du  vin  dans 
le  al-Ilaram  ash-sharif;  ils  emmenerent  les  jeunes  hommes  et  les  jeunes  filles 
en  raplivite;  il  est  impossiltle  de  denonibrer  les  atrocites,  les  deslructions, 
les  piUages  qu'ils  oonimirent,  les  prisonniers,  cnfants  et  femmcs,  qu'ils  con- 
duisirent  en  csclavage. 

L'historien  a  dit  :  Dans  la  derniere  decade  de  ce  mois,  une  troupc  de 
soldats  descendit  de  la  citadelle,  et  ils  tuercnt  un  certain  nombre  de  Tatars; 
cela  produisit  une  paniquc  incroyable;  Ion  arreta  plusieurs  personnes  que 
Ton  soupronnait  de  marchcr  de  connivence  avec  les  Tatars;  011  frappa  la 
population  d'nne  nouveilc  taxe  dont  le  montant  ötait  dcstim''  a  MoulaT, 
general  des  Tatars. 

Le  predicateur  Badr  ad-Din  ibn  Djama'a  et  Ibn  at-Ta'i'miyya  entrerent 
dans  la  citadelle,  et  ils  s'entremirent  pour  amener  la  cessation  des  hostilites 


1.  Hebron;  Klialil  est  Abraham. 


Toi.  1201" 


668  MOUFAZZAL  IBN  ABIL-FAZAIL.  f504 

«^l  cT^jj^äJI  <)jjÜ  (»jÄ-U-j  aL)I   jL&l  (3äJ  v-JÜs  c     JÜl  fjj\  ^j  ^Ijo  ^j 
-Vi^    ^1   ^_5    TT  ■.'•.''    )"  iS^y   >j-^^^'j     ,<-iJc-   (SAi-   'y'-'J  iV-'V"'^    '~" '    j'-— j'   fXJLt 

^Lü!   'LCw   jj^_  Ijioj   UjJI   'liAi-   ij.::    Ijjl^j   tt^'=^   ^^  JL"*-'^  <>*  ^^  i^-'^ 

1.  Lire  U-k  Ijdd.  lyLC. 


entre  Ardjavash  et  les  ofTiciers  des  Tatars,  mais  leur  tentative  n'aboutit 
point.  Lc  premier  jour  du  mois  de  Radjab  arriva,  Ardjavash  et  les  Tatars 
restant  sur  leurs  positions.  Le  dcuxieme  jour  du  mois,  Kiptchak  manda  au- 
pres  de  sa  pcrsoune  les  uotables  de  la  ville.  et  il  leur  demanda,  tant  par  ses 
mauoeuvres  de  persuasion,  qu'en  renonoant  ä  tout  faux  fuyant,  de  recoiinaitre 
par  sennent  la  souverainete  de  Malimoud  (Gliazan). 
Mol.  ijiir.  Le  jeudi,  Ic  sliaikh  Taki  ad-l)in  ilin  al-Tai'miyya  se  rendil  au  cauip  de 
Müulai,  general  des  Tatars,  pour  y  traiter  de  la  question  des  prisonnicrs  qui 
etaient  en  nombre  considerable.  Moulai  s'eiilretint  avee  le  shaikli  au  sujct 
de  Yazid,  fds  de  Mo'awiva;  il  lui  demanda  s'il  convenait  de  faire  suivre  son 
nom  de  la  formiilc  :  «  Qu'Allah  le  maudisse!  »,  ou  nou.  Le  shaikh  comprit 
que  Moulai  etait  bleu  dispose  pour  lui,  aussi  s'appliqua-t-il  ä  lui  rcpondre 
daus  des  termes  qui  satisfissent  son  esprit,  en  evitaut  toutc  allusion  qui  lui 
püt  etre  desagreable. 

Moulai  lui  dit  :  «  Ges  gcus  de  Dama:^,  ce  sont  eux  qui  ont  assassine  al- 
Hosain.  »  IjC  shaVkh  lui  repondit  ([ue  pas  un  habitaul  de  Damas  nassista  au 
meurtre  d'al-llosain,  et  qu'il  fut  tue,  qu'AUali  lui  donne  le  salut!  daus  la  terre 
de  Karbala,  laquelle  depend  de  l'Irak.  —  «  C'est  exact,  dit  Moulai.  —  Ses 
fds  (continua  le  shaikh)  fureut  les  khalifes  du  moude  ';  ils  aimaient  les  liabi- 
tants  de  Damas,  car  Damas  est  le  pays  des  hommes  pieiix.  »  La  colere  que 

1.  F,es  klialil'es  omayyailes,  auxquels  il  est  i'ait  allusion  ici,  et  dont  la  capitale  elait 
Damas,  n'elaienl  nuUcrnent  les  desceiidants  d'al-llosaiti;  Mo'awiya,  pere  de  Yazid,  au 
sujet  duquel  Moulai  interrogea  Taki  ad-Din  ilin  at-Taimiyya,  etait  le  fils  d'Abou  Sofian. 
fils  de  llarb,  fils  d'Omayya,  fils  d'Abd  Shains,  lils  d'Ahd  Manaf,  airiore-grand-pere 
du  pere  de  INlahomct. 


[505]  IIISTOIHR  HKS  SUI.I'ANS  MAMIOKKS.  GG'J 

J*l    j,    ^   <L.\    jl    ^Vj-    Jh   fLiJl   M   ^   '^V   J<-i   'UL=J1   ^M;    bAAj 

j,z^\i   d^X    ^>yi    JcJ\    ^   ^\    ,}^^    ^^^y^    j  Vj    JiJ^\    j   ^^.   ^j-J 

(V^   vyJ   C^-.— *   ^y^J   -^.-^^   ^^-^  J'    '^>  ^  u-^'  ^^3  ^'^  <>  cT^^ 
>-^   -c*"^'^    C-^    '^^''   -^    ^"^^    '^-''^^    (*-^-   '-^-'   ^-^^   ^    "^"^    (*^    '-^''"' 

l.  Corriger  en  ji=~i,  par  confusion  du  ^j«  et  du  i?.  —  2.  Cette  lorme  est  complcte- 
merit  incorrecte;  il  laut  ^^}  J  w',  ou  au  moins  li'-f  ^— '  ■"'. 


.Moulai  nouriissuit  conlrc;  les  liabitauts  de  Damas  se  calina;  il  raconta  (a  Taki 
ad-Din)  qu'il  avait  corame  auteur  un  Musulman  du  Khorasan  ' ;  il  tini  avec 
le  shaikli  uue  lonji-ue  conversation. 

üansla  soireedu  saniedi,  qiiatrieme  joiir  du  laois,  il  tut  de  notoriete  publi- 
que qu'il  IIB  restait  aucun  Tatar  sur  les  routes  qui  con<luisaient  ä  Damas,  ni 
dans  ses  environs,  et  Ton  en  proclama  la  nouvdle.  Les  Musuliiiaiis  se 
rejouireiit  de  cet  evcnement,  et  les  gens  se  mirent  en  route-  pour  s'en  retouruer 
chez  eux,  jusqu'au  jeudi,  neuf  de  ce  mois.  A  ce  moment,  uiie  tioupc  de 
Tatars  prononga  uu  retour  ollensif,  et  les  gens  en  furent  tönt  bouleverses; 
ils  etaient  sortis  (li>  la  ville,  et  s'en  etaient  alles  jusqu'aux  bosquets  du 
Going-';  ils  revinrent  en  toute  hAte;  (pielques-uns  detroussercnl  leurs  com- 
pagnons*de  route;  d'autres  se  jeterent  dans  la  riviere '. 

Le  mercredi,  quinzieme  jour  du  mois  de  Radjab,  l'emir  Sad"  ad-Din  Ivii- 
tcliak  quitta  Damas  pour  se  rendre  ä  la  cour  imperiale  ilu  sultan  al- 
Malik  an-Nasir  ',  lui  et  ses  olliciers,  liektemour,  le  silalular,  et  leurs  parti- 
sans,  <!(■  telli-  sorte  i[ue  Damas  resta  abandonnee,  sans  gouverneur.  On  pro- 

1.  Un  fait  certain,  c'est  que  Moulai  nest  point  niongol;  il  semble  bien  que  ce  soit 
1  arabe  inaalai  <  mon  maitre  »,  titre  que  preiinent  les  gens  de  loi  dans  l'Iran,  et  que 
Ion  Irouve  couramment  sous  la  Ibrme  inexacte  de  mollali;  les  Turks  Osmanlis  en  onl 
ao-frpave  la  deformation  en  le  prononcant  et  en  l'ecrivant  ^J-»  nianla.  Cette  liistoire  est 
invraisemblable.  —  2.  Les  gens  de  la  banlieuc  et  des  environs  de  Damas  qui  s'etaient 
refugies  dans  cette  ville.  —  3.  liujaz  as-safardjal.  —  'i.  Le  Barada.  —  5.  Al-ab»ab 
tis-sitlt/ianii/i/a/  an-Nasiriijya,  litt.  «  Les  Portes  Sultaniennes  Xasiriennes  »  ;  c'ost-ä- 
dirc  que  Sail  ad-Din  Kiptcliak  abandonnait  le  r^ve  de  souverainete  independante  qu'il 
avait  caresse,  et  qu'il  allait  s'en  remettre  ä  la  misericorde  de  son  maitre,  le  sultan  du 

Caire. 

PATR.  on.  —  T.  XIV.  —  F.  :t.  ''•*  "'•'' 


670  MOUFAZZAL  IBN  ABII.-FAZAIL.  ;506J 

'foi.i2üv°.  jj.«JU-lj    >_i>i-i    i-*»-^  ij  (T-::^^^  ^    (_r^^   >^^J  * jaJI     ^y^J=-^i   jlj— VI  Ij^jJlj    -*JJ1 

«^Iäj     Üajjl     O-J^^l    WpJI     («_y     jjl    Ij-'jiÜÄ.     i-o-UJl    jlj-1     jJä    (.r^'j    ^'-o    JUJl 
Jii     J03    SiÜl     i^jlf     ^*Ä    ^LiiiJl     i^—^J    ^r"^    ^.^La    .^r-s'Ül    vilUl    jlLL_Ü    Jl_i-«J 

Vi    '■!_;-«Vi    ^>    ^-01    !sÄa    ^    »At    Vj    ^jJI    iJjs>    j    i^lCi>_    Jj    ®blj    Aä    j    ^j~>s 
^sJl     ^1     J^aJI     ^^U     j^'^'^i     Oy^\     ^'^\     jy>-\     j^     ij>     J.;.-»J1     ,_i^     ^^Vl 

^__jJl    j^j    _^Vlj   J=-I_^l   .wo Dl    i^yJl    jU    ^j._a!1  uO--    ^rr^Vij    ^jJl   J  !>ti 


clama  dans  la  vllle,  sur  l'ordre  d'Ardjavash  '  :  «  Gardez  la  ville;  allez  defendre 
♦foi.i20v°.  ses  murailles;  sortez  les  engins".  » 

Los  habitants  passerent  la  nuit  du  jeudi  dans  les  transes  et  dans  la 
terreur;  les  choses  resterent  en  cet  etat,  tandis  que  les  yens  montaient  la 
garde  sur  les  murs  de  la  ville  pour  les  preserver  d'une  attaque,  jusqu'au  ven- 
dredi,  jour  oii  Ton  retablit  la  recitation  de  la  grande  priere  dans  la  mosquee 
de  Damas  au  nom  du  sultan  al-Malik  an-Xasir,  souverain  de  l'Egypte,  ainsi 
qu'au  nom  du  khalife,  comme  cela  etait  Thabitude  courante.  On  avait  sup- 
|)rime  la  mention  de  leurs  titres  dans  l'oraison,  du  septitnue  jour  du  mois 
de  Habi'  second  jusqu'ä  cette  heure,  ce  qui  faisait  une  duree  de  cent  jours. 

Son  Excellence  Rokn  ad-Din  Baibars,  le  davaddar,  a  dit  dans  sa  chro- 
nique  :  Lorsque  le  sultan,  qu'Allali  le  favorise  de  son  aide  toute-puissante! 
retros^rada  dans  cette  bataille  %  accompagne  des  divisions  de  son  armee 
victorieuse  qui  etaient  sous  son  commandement,  elles  ciitrerent  au  Caire 
par  detachements  isoles;  elles  se  replierent  a  marchcs  forcees,  et  la  plupart 
des  liummes  ne  trouverent  rieii  a  manger. 

Au  cours  de  cette  cataslrophe,  il  n'y  eut  de  tues  parnii  les  generaux  que 
l'emir  Saif  ad-Din  Kurd,  le  grand  ecuyer,  gouverneur  des  forteresses  (de  la 
Palestine),  et  l'emir  Nasir  ad-Din  il)n  al-llilli  :  ils  trouverent  tous  les  deux 

1.  Le  gouverneur  de  la  citadelle,  qui  prit  en  main  le  gouvcrnement  de  Damas,  i|uand 
Kiptchak  se  fut  enfui.  Ardjavash,  au  milieu  de  cette  tragi-comedic.  fut  le  seul  oHicier 
(|ui  fit  son  devoir.  —  2.  Les  balistes  et  les  catapultes.  —  3.  II  s'agit  icl  de  la  bataille  du 
AVadi  al-Khazindar,  dont  le  recit  est  un  pou  oublie  apres  tout  lo  falras  qu'a  raconte 
Moufazzal. 


*-"    ,v.j. 


|307J  IIIS'IOIIU-,  DKS  Sri/FANS  MAMI.orKS.  071 

jLÜJL    ^)^l    c5Jr=^-''    '4r^    Ot-^''    -»-^^    -rr*"^''j    ^'^^.   ^^'    J^   «^^^    <^^ 

•xdUA  jijj  ^l-«j  "^'^-^  ^''  AoU.:l^1  )i^^.>s>'j  '  L^  aJ  «JJ  Ojj  J^_jJl  >_1^  ^^Vl 
Ö.U1  CUUJL  iJaiJl  ^l;  ^LJa.11  jU  J,,JJ1  U^  ^^Vl  J^3J  SU;^  Sl/^  -^'1 
/jj    ^-»"^'^    i'»*-*^;   ^^J   f^*  -äss-U)    lA^C-fcj    AjLa  ^li    |_5jj^^au!l    (^'^  öi-*^'  <-^ 

<.Ul     Cj/j    A^^^     ^^.     !Ail>     J^Ul    CiUL     "CJa-U    JU    ^J.~J\    iJJ^-a^Jl    li^    J;.->J1 

1.  Lire  ^— .  —  2.  Lire  l~,^ysr^\  —  IJ.  Man.  Jo.-J'. 


la  mort  dans  la  Iiataille ;  Tömir  Sail'  ad-Dln  Balaban  al-Takawi,  gouverneur 
de  la  proviucc  maritime;  l'emir  Roku  ad-Dia  al-Alaini,  qui  commandait  a 
Markab;  lemir  Badr  ad-Dia  Bilik  al-.Mansouri,  ([ui  etait  coniui  sous  le  nom 
d'atli-Tliayyar  :  il  fut  tue  sous  llarima,  dans  le  Ghour,  au  momeut  oü  il 
s'enfuvait  d(^  Damas.  la  bieu  gardee.  II  n  y  eut  egalement  que  peu  de  blesses, 
tel  Teniir  Saif  ad-l)in  Nogia',  (fui  fut  atteint  d'une  fleclie;  ses  soldats  le 
fransporterent  ä  Tiberiade,  011  il  mourut,  (!t  oü  il  rc^ut  la  sepulture. 

Le  reste  des  troupes  arriva  en  Egypte,  bataillon  par  bataillon,  compa- 
gnie  par  compagnie;  la  plupart  des  cavaliers  etaient  nus  et  mendiaieht.  L'emir 
Saif  ad-Din  Balaljan  atli-Tal)bak!ii,  vice-roi  des  provinces  (qui  avaieiit  faif 
partie  du  royaume)-  d'Alep,  arriva,  aceompagne  de  Tarraec  d'Alep,  en 'loi.  liir 
meme  temps  que  Temir  Djanial  ad-Din  (higiiousli  al-Afram,  lequel  ameuait 
avec  lui  les  troupes  de  Damas,  et  que  l'emir  Saif  al-l)in  Guirei'  al-Mansouri. 
gouverneur  de  Safad;  la  garnison  de  cette  ville  arriva  apres  lui. 

Apres  ces  oHiciers,  s'en  vint  l'emir  Zain  aä-Din  Gueluboukiia  al-.Mansouri 
qui,  durant  le  temps  de  sa  souverainetö,  portait  le  titre  d'al-Malik  al-'Adil, 
lequel  s'etait  enfui  de  Sarkhad;  il  laissa  sa  famille  dans  la  ville  de  Karak, 
la  bien  gardee,  et  il  gagna  l'Egypte  par  le  chemin  de  la  Barriyya,  qui  est  le 
cliemin  du  desert  des  Israelites,  celui  par  lequel  le  prophete  Moise,  sur  lui 
soit  lo  salut!  les  fit  sortir  d'Kgyptc  pnur  les  soustrain;  a  la  servitude  du 
peuple  de  Pharaon. 


1.  Ce  iiom  est  geaeralement  ecrit  liy,  ce  qui  transcrit  le  mongol  nok/mi  «  chien  1 
l'echange  de  la  dure  et  de  l'aspiree  est  rare.  —2.  A  l'epoque  des  Ayyoubites. 


()72  MOUFAZZAF.  IBN  ABIL-FAZAIL.  — HIST.  DES  SULTANS  MAMLOUKS.  [508] 

UI3   «i^UjL^    iJjj    ols^i»    jljJ'    >iüÄ>3    \^>z^^   Ijiiij   lj-Y-9    ^^^    -**:    ~^'iy^ 
«T^Vl    ^_/lj   1^  l;L^l   <S\    ■j^\   ^,-.-Ul  diJUl    jlkUl    Jü   L.:^  j.jdl   ^.3  ^^Vl 

'I    '^'•5^3    i^L»^3    iIx^-^'J    /^'    ^^    '-'i'^^    lS-^^^    Ö»^    JJ"^'    ^r^'^    ij    "^J-*^    j^J 
1.  Lire  >|^--,  par  suile  de  la  conl'usion  du  ^1^  et  du  ^,.  —  2.  Man.  l*»»^'^. 


(Ell  meme  temps  que  lui),  arriverent  les  troupes  qui  avaient  evacue  la  pro- 
vince  maritime  de  Tarabolos  pour  preiidre  le  cliemin  du  district  maritime 
(d'Ascalon  et  de  Saint-Jean  d'Acre).  Les  geiis  de  la  province  d'Alep  des- 
cendirent  des  montagnes,  par  baudes  successives.  EUes  se  livrerent  au 
pillage,  massacrereiit  les  liabitants,  et  commireut  toutes  sortes  d'horreurs ; 
il  eil  fut  de  meme  des  Arabes  qui  se  laisserent  aller,  sur  leur  cliemin,  aux 
memes  violences. 

En  ce  qui  concerne  l'emir  Zaiii  ad-Din  Guetuboukha,  le  sultan  al-Malik 
an-Nasir  lui  temoigua  les  plus  grandes  faveurs;  les  emirs  honorercnt  sa 
demeure  de  lour  visite,  et  le  comblerent  de  preseiits.  Quand  Tennemi  eut  ete 
chasse  du  territoire  de  l'empire,  al-Malik  an-Nasir  lui  confia  la  charge  di' 
vice-roi  ä  Mamah,  et  il  lui  conceda  cette  ville  en  fief.  II  arriva  au  Caire  dans 
les  dix  Premiers  jours  du  mois  de  Djoumada  premicr  de  Fanaee  (»IH),  et  il 
en  repartit  pour  rejoindre  son  poste  ä  Hamah,  le  premier  Hamadhan  de  cette 
annce. 

M:iis   1"J12. 


SEI  SCP.ITTI  ANTHUITEISTICI 

IN  LINGUA  SIRIACA 


PER 


GIUSEPPE   FURLANI 
Dottore   in   legge   e   filosofia 


PATO.    OU.   —  T.    XIV.  —  F.   'l. 


MANOSCRITTI 

Add.   14,533  del  British  Museum. 
Add.  12455  del  Britisli  Museum. 


Nihil  obstat, 
R.  GRAFFIN. 


PRRMIS   D'IMI'HIMER 

Paris,  le  27  fövrier  1920. 

t  BENJAMIN  OCTAVR, 
Ev.  auxiliairc  de  Paris. 


INTRODUZIOXE 


La  controversia  triteistica  sorse  tra  i  monofisiti  del  sesto  secolo  ai  tempi 
di  Giustiuiano  (")27-565)  e  di  Giustino  II  (565-578)'. 

Abu  "1-Farag  iiarra  iiella  sua  Historia  Dijuastiuruin-  essere  statu  uu  certo 
Giovanni  Askusuages  il  primo  triteista.  La  figura  piü  in  vista  pero  di  tutti  i 
triteisti  e  Giovanni  di  Gesarea,  patriarca(?)  d' Alessandria,  detto  il  FiIopono\ 
La  sua  opera  principale  e  il  AtxiT-flTvi?  -h  -spl  Ivwirew!;,  di  cui  Torigiaale  greco  e 
audato  perduto,  mentre  una  buona  versione  siriaca  ci  e  stata  conservata 
in  due  codici  siriaci  del  Vaficano  e  del  British  Museum'. 

Giovanni  Filopono  volle  spiegare  il  mistero  trinitario  prendendo  per  guida 
la  logica  di  Aristotele,  delle  cui  opere  principali  egli  scrisso  ottimi  commenti' 


1.  Vedi  per  ora  sul  Iriteisino  del  VI  secolo  The  Calholic  Encyclopedia,  X,  s.  v.  Monophysites  and 
Monophysitism,  p.  W2  a.  b  c  XV,  s.  v.  Trillieisls,  p.  61b;  Ilerzog-Hauck,  Realencijklopädie  für 
Protesinnlischc  Theologie  und  Kirche,  XX,  s.  v.  Tritheisüscher  Streit,  pp.  129-132;  The  New  Schaff- 
Herzog  Encyclopedia  of  religious  knoivledgc,  XII,  s.  v.  Tritheistic  controversy,  pp.  24a-25a,  nonchö 
la  letteratura  ivi  citata.  Siil  muiiofisitismo  in  generale  ö  da  consultare  J.  Lebon,  Le  Monophysisrne 
Severien,  Louvain,  1909.  U.  Duval  parla  nella  Lilleralure  syriaque.  Paris,  1907,  p.  iü\,  del  triteismo 
presso  i  Siri.  —  2.  Ed.  Pocook  (ü.xoniae  1663),  p.  114.  —  3.  Egli  visse  nella  seconda  nieta  del 
seslo  secolo  (Kriimbaclier,  Geschichte  der  byzantinischen  Literatur,  p.  .5811.  —  4.  Vaticano  Siriaco 
144  ed  Add.  12,171.  —  ö.  Pubblicali  da  Busse,  Wallies,  Hayduck  e  Vilelli  nei  voll.  13-17  (1889-1909) 
dei  Commenlarin  in  Ai-istolelem  Graeca,  Berolini.  I  setti  libri  twv  si;  triv  Mwjcew;  xoffiioyoviav  ePnivYitix&iv 
sütio  statt  piibblirali  nel  1897  negli  .'icriptores  sacri  et  profuni.  fasciculns  I,  Lipsiac,  da  G.  Rei- 
chardt;  U.  Rabe  ha  pubblicato  il  de  netcrnilate  mundi  contra  Pniclani  (Lipsiae  1909);  C.  Walter 
ha  edito  nuovanieiite  il  de  Paschale  {Commentationes  philologae  lencnses,  v.  VI,  fasc.  post.,  Lipsiae 
1909);  nello  Spicilegium  Romanum'  l.  II,  e  stato  reso  pubblico  il  commento  di  Giovanni  al  primo  libro 
dclla  ipiö[iriTi/.f,  eitraYu-»-^  di  Niconiaco  di  Gerasa  (pp.  392-400),  mentre  R.  Roche  ha  edito  il  secondo 
libro  (Berolini  1867).  Sono  State  rose  di  pubblica  ragione  anche  le  opere  gramraaticali  in  varie 
edizioni.  Come  detlo,  il  SiaiT>iT^;  [arbiler)  si  trova  in  versione  siriaca  nel  cod.  Vaticano  siriaco  144 
(Assomani  I,  3,  pp.  250-252)  e  nel  cod.  siriaco  Add.  12,171  del  British  Museum  (Wright,  Catalogue. 
p.  587).  Nel  cod.  Vaticano  esso  e  seguito  sul  f.  30b  da  un  riassunto  :  H— »  |fi>.Vai.p»  jA  W"^  ^ot 
Vi:::Sst  ^m;  vpofc».*».  rlie  va  fino  al  f.  38a.  Poi  troviarao  una  difesa  od  dTtoXoyia  delle  dottrine  con- 
tenute  nel  SiaiTr,-:T,;  :  »-aA-jai.;  ,^1  ^»  uia^gs-^^p»  t^^*?  ^*»*  '*°'-'  Essa  finisce  sul  f.  45c.  Una 
seconda  apologia  :  i^\'^t  >»-M>^:  ''^=»  ^'^^  <''^?  ^''  '^1°  °''^**''  '^^^??  "'"*'  "^^  '*°'" 
.^.»,^10  ^;.3o  'f.  45c-f.  49r).  Viene  poi  iina  lettera  a  Sergio  siilla  dllTerenza  tra  le  parti  e  gli  clomenli 
ViAi/o  ■.  )  —  "''--^~i't~  Cv^  \>  ""'  ~>T  ia^.-aA  uwoC^/  V^t  ■.\''><tm'i\l  vmaja9<i^.»3  ^a<i  o»^»  \t»\x  «aoL 
«)o.^;ä>  U'AO  l.a:i^,  1,-i.  laiL  ^0M^</  Iltt-iMO  Ita-^aD  (f.  ',',ic-l'.  .")7  il  r  I.  .Mili-f,  li'i  a  del  cod.  di 
Londra).   Nel  cod.  Vaticano  leggiamo  poi  il   l'-»'.-  ico   ^  u^,   l^oLis»^    ooi    laN-o»  "«^e^,  l^jol» 


G70  INTRODUZIONR.  [4] 

Identificando  I'jtvöittzgi;  coli'  äVoiiov  aristotelico  egli  venne  necessariamente 
ad  assumere  tre  Dei,  poiche  il  rapporto  tra  le  tre  persone  della  Divinitä  e 
aaalogo,  secondo  Teresiarca,  a  quello  tra  gli  iiidividui  umani.  Esistono  cioe 
molti  uomini  /.ara  tqv  äpi6f/.ov,  di  cui  ognuno  ha  una  propria  oücia,  perö  nella 
specie  formano  un'  unitä,  tw  x.oivü  eiSet  oi  ttoT^Wi  avOpuTroi  si;  Tuy/avouciv.  Questo 
nominalismo  Giovanni  trasportö  nella  dottrinatrinitaria',  ammettendo  quindi 
implicitamente  tre  Dei  ed  identificando  VoüaU  e  TüTuöffTaui?  della  Divinitä. 

Questa  dottrina  sembra  aver  trovato  un  certo  numero  di  adepti,  i  quali  pero 
ben  presto  trovarono  molti  punti  di  divergenza  tra  loro  stessi  e  colla  dottrina 
dei  maestro. 

Di  tutta  la  letteratura  triteistica  ed  antitriteistica  in  lingua  greca  non  ab- 
biamo  che  scarsissimi  frammenti  c  precisamente  pochi  passi  dei  5ia.tTr,T/);  con- 
servati  da  Leonzio  di  Bisanzio  de  Sectis,  actio  V  (M.,  P.  (•.,  LXXXVl , 
1,  1232  D-1233  B);  Timoteo  presbitero  (M.,  P.  G.,  LXXXVl,  1,  44  e  sgg.); 
Sofronio  di  Gerusalemme  (M.,  P.  G.,  LXXXVII);  Giorgio  di  Pisidia  (M., 
P.  G.,  XCII);  Giovanni  di  Damasco  de  Haeresibus  83  (M.,  P.  C,  XCIV, 
744  e  sgg.);  Fozio,  Bibl.  24,  55,  75  (M.,  P.  G.,  CHI,  60.  97.  440)  e  Nice- 
foro,  Hist.  eccl.  XVIII,  47.  49  (M.,  P.  G.,  CXLVIl,  424  e  sgg.). 

Perö  quello  che  i  manoscritti  greci  non  ci  hanno  conservato  possiamo 
Leggere  in  versioni  siriache.  I  codici  siriaci  dei  British  Museum  contengono 
ampio  materiale  per  la  ricostruzione  della  storia  della  controversia  triteistica 
dei  VI  secolo.  Mi  sono  proposto  di  pubblicare  tutti  i  testi  sirjaci  che  possano 
servire  a  gettar  luce  su  questa  eresia  tauto  presso  i  Greci  quanto  anche  presso 
i  Siri.  Comincio  col  render  di  pubblica  ragione  sei  scritti  antitriteistici  in 
lingua  siriaca  tratti  da  codici  dei  British  Museum. 


(lino  al  f.  75d,  nelP  .\dd.  12,171  siii  IT.  40a-56b).  Questo  Irattato  e  conservato  anche-per6  sollaiilo 
i[i  parle  —  nel  cod.  Add.  14,670  (Wi-iglit,  p.  589)  dei  British  Museum  (f.  2  b-f.  7b),  Nel  cod.  Vaticano 
troviamo  aueora  una  letlera  all'  imperatore  Giustiniano  (V^^»  .mi.i.gjoo^  I.ai.j  l'-s^j/,  IT.  75a  —  85b) 
che  manca  nel  cod.  di  Londra.  In  altri  codici  dei  British  Museum  Iroviamo  inoltre  parecchi  franjiiienti 
di  altre  sue  opere,  e  precisamente  dei  libro  contro  Andrea  (Add.  14,532  f.  l(!4a  ed  Add.  17,214  f.  73a), 
dei  libro  sulla  Trinitä  (.\dd.  14,  532  ff.  194a-b,  195b,  196b,  197a,  202b),  dei  Discorsi  contro  Temistio 
(Add.  14,532  IT.  194b,  195b,  196b,  202b),  dei  LiOro  salin  Teologia  (Add.  14,532  IT.  197a,  200a),  dei 
Libro  sulla  risiirrczionc  (Add.  14,538  flf.  148 a-b),  dell'  opera  SulUi  letlera  di  Dosilco  {.\dd.  14,538  f.  148a). 
Nel  cod.  Add.  17,214  si  trovano  inoltre  un  framinenlo  Contro  Aristolele  (f.  73a)  ed  un  altro  sali' 
Essaemero  (f.  73a).  II  codice  arabo  Arund.  Or.  17  dei  Brilisli  Museum  contiene  una  versione  araba 

dol    compendlo    delle   opere   di    Galeno.   falto   da   Giovanni,      ^jÜLs-    ^ts.   LuJl    ,l-.aXÄ'    , .ui 

^^s-^l  ,^s:.'.  yadir^'.  Troviamo  inoltre  citazioni  delle  opere  di  Giovanni  negli  scritti  dl  I.eonzio 
di  Bisanzio,  Timoteo  presbitero,  Sofronio  di  Gerusalemme,  Giorgio  di  Pisidia,  C'.iovanni  di  Damasco, 
Niceforo  e  Fozio.  Si  potrannolrovare  allri  frammenti  negli  scritti  anlitrileistici  di  Teodosio,  palriarca 
d'Alessandria,  conlennli  nei  codici  siriaci  Add.  12,155;  Add.  14,532  ed  Add.  14,602  dei  British  Museum, 
c  ncir  opera  di  Severo  d'Antiochia  contro  Giovanni  il  Grammutico,  conservata  parzialinente  nei 
codici  Add.  17,210;  ,\dd.  12,155;  .\dd.  l'i.rriü  pure  dei  British  Museum.  Anche  gli  scritti  antitriteistici 
che  ora  pubblichiamo  e  qualche  altro  scrilto  di  contenuto  simile,  che  si  Irova  pure  in  codici  dei 
British  Museum,  ci  daranno  qualche  frammenlo  o  qualche  breve  citazione. 
1.  J.  B.  Bury,  A  histonj  of  the  Inter  Uoninn  Empire,  II,  176,  London  1889. 


\5]  1.MU()1JL'/1üM:.  677 

I 

II  priino,  tolto  dal  codice  Add.  I4,");};j  del  Britisli  Museum,  c  la  risposlu  di 
un  ortodosso  ad  undici  quesiti  che  gli  erano  stati  posti  da  un  triteista.  Qucsto 
scritto  i'iproducc  i  siugoli  (juesiti  e  vi  aggiuugc  la  soluzioue,  faccndoli 
precedcre  da  uua  critica  del  titolo  dato  dal  triteista  agli  stessi.  Tanto  il 
triteista  quanto  il  suo  avversario  sono  Siri,  lo  soritto  non  e  dunque  una 
tradu/iono  dal  greco,  nia  gctta  uu  po'  di  luce  suUa  storia  del  triteismo  presso 
i  Siri.  L'orlodosso  6  naturalmente  uu  nioiiofisita. 

II 

1!  secnndo  scritto,  tolto  dal  medesimo  codici;  Add.  I'i,;');};),  r  una  coufu- 
tazioue  delle  prove  che  i  tritcisti  credouo  di  potcr  addurrc  dai  l'adri  in  favore 
della  loro  tesi.  Esso  e  diviso  in  sei  capitoli  ed  e  un'  opera  originale  siriaca. 
Anche  questo  e  anonimo.  Del  libro  triteistico  contro  cui  e  diretto  questo 
scritto  parla  Giovanni  d'Efeso  nel  cap.  10  del  V  libro  della  sua  Storia  Eccle- 
siastica  (ed.  Cureton,  pp.  ;J18-319). 

III 

Vj  un  quesito  posto  ai  triteisti  e  sta  in  nesso  cogli  scritti  antitriteistici  di 
Teodosio  d'Alessandria.  E  tolto  dal  medesimo  manoscritto. 


Altri  quesiti  contro  i  triteisti,  tratti  dal  codice  suddetto  e  dall'  Add.  12,15.") 
del  British  Museum.  Originariameute  ne  erano  dodici,  poi  e  stato  aggiunto 
ancor  uno.  La  loro  forma  e  la  seguente  :  Se  h  cost  come  affennano  i  triteisti 
(queste  tesi  sembrano  di  solito  iunocenti),  allora  conic  non  sarä  die...  (e  qui 
segue  una  deduzione  dalle  alTermazioni  triteistiche,  che  e  prettamente  e  chia- 
ramente  eretica).  Era  intenzione  dell'autore  di  fare  deduzioni  assolutamcnte 
stringenti.  Le  tesi  contenute  nella  proposizione  coudizionale  allargano  le 
nostre  cognizioni  circa  l'ercsia  triteistica.  Anche  questa  raccolta  di  quesiti  e 
anonima. 


Ventitre  quesiti  posti  da  Tomaso,  monaco  nel  chiostro  di  Mar  Bassos '  in 
Egitto,  a  Giovanni  Filopono.  Ogni  quesito  consiste  di  due  parti,  la  prima 
contiene  una  tesi  ortodossa,  la  seconda  una  antitesi  triteistica,  e  termina  coUa 

1.  er.  Wiight,  Calahgiie,  \>.  1258,  s.  v.  Gonvent  ol'  M.  Ijassus, 


678  INTRODUZIONE.  [6] 

domanda  s\  o  no?  Giovanni  deve  rispondere  cioe  e  decidersi  per  l'ortodossia 
o  per  l'eresia.  Disgraziatamente  mancano  le  rispostc  di  Giovanni. 

Ho  trovatu  questi  quesiti  nel  codice  Add.  14,533  del  British  Museum. 

VI 

E  untrattatello  sui  diversi  significati  delle  lätÖT/iTs;.  Quantunque  non  abbia 
nessuna  punta  antitriteistica,  non  puö  essere  stato  scritto  che  allo  scopo  di 
servire  d'aiuto  nella  polemica  antitriteistica,  trattando  esso  del  termine  filo- 
sofico  della  i^iöt-/)?,  che  ci  porta  nel  centro  del  problema  filosofico,  sul  quäle  si 
erye  la  tesi  del  triteismo.  Sembra  essere  stato  scritto  in  siriaco.  Ci  e  stato 
conservato  dal  codice  Add.  14,533  e  dal  codice  Add.  12,155  del  British 
Museum. 

Per  la  descrizione  dei  codici  rimando  il  hMtorc  al  catalogo  del  Wright, 
pp.  969-970  e  p.  941. 

Mi  riservo  di  sottoporre  ad  un  ampio  esame  questi  scritti  che  ora  rendo 
di  pubblica  ragione,  quando  avrö  edito  anche  le  altre  opere  triteistiche  ed 
antitriteistiche  che  attendono  ancora  di  venir  tratte  alla  luce. 

G.    FURL.VM. 

Londra,  Luarlio  l'JlO. 


rdil^o  oa'^orCT  ^^ar^i^öj  /rdu-Ä  ^ia.x.a  r^ivaLiOis 
vvvT^Siwn  rsf^iäcalrcf  ^qrC't^tvTn  rcTnL  ca*^r^i:\  •,  rsL-ncCn 

^*>oV«>^  .-^aouvs  ).^«.»Ji)   vJoa<r^. .a. JOi   ^^^oi^;   >  «\  ./   ia\   ye^  I^JÖA 
^^o6m  ^^<Cb^/  lo^  -'po/  l-*-^y-o  I-Oi.^  v3/;  ^öi  .' vklo^  v^).:bo\  ooi  Jjls; 

1.  Cciil.  Mus.  Brit.  Adil.  l'i,53;J.  —  -2.  '■ok^,   tok^i  cod.  —  -i.  Uj»-»,  il  cod.  Ii;i  <»»-«• 


I 

SOLÜZIONE  DELLE  QUESTIOM  CALUNMOSAMENTE  SgRITTE  D.V  UNO  DI  COLORO  CHE 
SONO  C.\.DUTI  NELl'  ERESIA.,  CHE  CONFESS.V  .VLL\  SANTA  E  CONN.VTURALE  TrI- 
NITÄ.  UNA  PLURALITÄ  DI  SOSTANZE  E  NATURE,  LA  QUÄLE  E  UN  PARTO  DEL 
POLITEISMü    DEI    GeNTILI. 

TiTOLO     DELLE    QUESTIONI     DELI.'    AVVERSARIO. 

Qucstioni  dunque  (poste)  a  coloro  ehr  souo  alVctti  della  (dottrina)  di 
Sabellio  ed  anatemafizzano  empiamente  coloro  i  quali  confessano  coi  Padri, 
che  le  sante  e  divine  ipostasi  sono  sostanzc  egiiali  c  non  accidenti  o  nomi 
vani. 

SOLUZIONE    DA    (l'ARTE     DELl')    ORTODOSSO. 

K  tempo  di  dire  coiitro  di  te,  cio  che  disse  anche  il  santo  profeta  coiitro 
coloro   i   quali  ti  assomigliano  :  lo  stolto  dire  sloltczza  cd  il  siio  cuore pensa  la 


S'.i  h  I. 


Ü80  SEI  SCRITTI  ANTITRITEISTICI.  [S] 

jKb^Kjs;    jlooiü^    ),^j    |K.-;ol    v2ubw><    .jlaiOL^   ^«.:>C)I~.    vOOMLStJ;     ^..^i^jj; 

^o^.io  aJtio  0/  .)ji.»  ^coa-i^^^^ioj  )K*i.iJ^i  -'Ijo^o  t%oäio  )K\K.i  jlooCSxj 
oiK.A^,iKJ^  |,.ii  V,  f>  jlöus/    0001  ^jJ^«.^.2l^  :)iJJL3  0/   vmV  mo/    vJl.j/   V-^JJ; 


raiiitd'.  Come  cioe  non  apparc  chiaraiuGiilc,  chec  stolto  clii  ha  scritto  qucste 
(cose),  e  che  il  suo  cuore  pensa  la  vanitä,  il  quäle  accusa  coloro  che  se 
stessi  consegnarono  alla  morte  per  la  confessione  di  uiia  Divinitä  in  Ire 
ipostasi  cousoslanziali,  mediante  la  quäle  si  scioglie  tutta  la  forza  di  Sabellio, 
come  si  puo  faciluiente  vedere  da  tutti  i  Santi  Padri,  e  dice  che  sono  aramalati 
del  pensiero  dell'  infame  Sabellio  e  fa  qualcosa  di  simile  a  colui  che  dice 
del  sole  che  oscurre  e  del  iuoco  che  raffredda?  Chi  mai  ha  cioe  rimpro- 
verato  colui,  il  quäle  confessa  una  sostanza  della  Divinitä  in  tre  ipostasi, 
di  essere  del  pensiero  di  Sabellio  ?  E  chi  mai  si  e  svincolato  dal  mcdesimo, 
se  non  mediante  questa  confessione  e  l'anatema  di  quella  contraria?  Se  perö 
i  Sanli  Padri  hanno  distrutto,  parlando  di  sostanze  o  nature,  il  pensiero  di 
Sabellio,  e  tempo  che  tu  dica  che  chiunque  il  qualc  non  confessa  le  sostanze 
e  le  nature  quali  ipostasi  della  Trinitä,  cade  nel  mcdesimo,  come  gius- 
tamente  si  allerma,  che  chiunque  uon  confessa  tre  ipostasi  in  una  Divinitä 
c  ammalato  del  pensiero  stolto  di  Sabellio.  Che  cio6  colui,  il  quäle  riüuta  di 
confessare  tre  ipostasi,  e  affetto  del  pensiero  di  Sabellio,  sentilo  mediante 
una  dimostrazieiic  dei  due   santi  Dottori,  i  quali  insegnano  qucsto,  c  cioe 


1.    Is.    XXXII.  (i. 


10 


[9]  I.   -  l{ISPOSTA  Dl   IX  ORTODOSÖO.  681 

)fo).XDk^o  -.^»y"^  .N.  .  rr.  ^\  _,  o.jo(  .^^.^^^Oo  j;oit  )jLm-M  jjiau^oo  ^iK\    )(s_ta^l 

^^  >QJO(   •^•:••^)JLDOl    pö/    •.^o(.v,j)    v£dq„^olcd«     jla^^v^^i    yaj<^  ^^^^ 
yOfO_j   ;f>  ■■  N^^  )-3o»v.a,\;  ^w^lS^bo  -.(.^axoo  [^eool   >  .;  \j/  ^o(   ^  >^o(t 

oC^    "^  "^  "^^    t^    )1|  '««x  tP    )KjL30(_:>    oo«    vS/«    oÖ(   .^cdq-.  Nim;    otloiLw^^ 
laaL.\;   .'i-iö/   ot^  tJ    oC^  J.iOQJLß  p  ..l^o,*^  aVf^JxiN  y^V-^o^  :|l3Q_fla\       ■  .sü  b  2. 

VL^    N^l  wU;   ^.iJ^^jl  .-g^vL^  n  v>^;   ^^    uiJ^iio  .\£on»  \.-\co^    )K.A^ilSv^ 
Lvoot  ^ou    o^^a^    JL^äi^    jl^sJ^I^^    .'J-o-^Do/o    jloou^    )t-M    j^'V-'^    jlöi..:^/ 

1.  Dupu  l^w.tt-L  ,>i  iruva  ncl  cod.  uno  spazio  biaiico. 


Basilio  e  Severo,  il  nuulc  (ultimo)  aclduce  coniro  il  Grammatico,  che  (Basi- 
lio)  dice  cosi  iiella  lettera  ad  Amfilochio  circa  quelli  i  quali  sono  animalti 
del  crroie  di  Sabellio  :  coloro  cioe  i  quali  allermano  (essere)  medesime  a 
sostanza  e  la  natura,  ripugnano  dal  confessare  diverse  soltanto  le  persone, 
0  mentre  si  riliutano  di  confessare  tre  ipostasi,  si  trova  che  non  sono  sfuggiti 
alla  malignitä  di  Sabellio,  il  quäle  pure  in  molti  luoghi,  confondendo  il 
pensicro,  si  azzarda  di  distinguere  le  persone,  mentre  chiama  ipostasi  la 
medesima  (cosa),  la  quäle  si  cambia  in  rapporto  ad  ogni  cosa  che  le  accada 
in  un  tempo  qualsiasi '. 

Apri  anche  adesso  le  tue  orecchie  e  senti  la  parola  divina  dei  Dottori,  i 
quali  dicono,  che  colui  il  quäle  rifugge  dal  confessare  tre  ipostasi  e  ammalato 
della  dottrina  di  Sabellio,  e  cessa  dall'  accusare  coloro  i  quali  rettamente  coi 
Santi  Padri  confessaiio  una  Divinitä  e  sostanza  in  tre  ipostasi! 

Poi  hai  detto  :  I  quali  anatematizzano  empiamente  coloro  che  confessano 
le  ipostasi  sante  e  divine  coi  Santi  Padri  sostanze  uguali  e  non  accidenti 
o  nomi  vacui.  Questo  e  di  uuovo  uu  massacro,  non  minore  di  quello  di  Caino, 
ma  tutto  questo  e  tanto  piü  audace  dello  stesso,  quanto  e  piü  nobile  l'anima 
del  corpo.  Quando  mai  hai  tu  cioe  inteso,  che  io  vi  condanno,  perche  non 
confessate  le  ipostasi  (essere)  accidenti  o  nomi  vacui?  Che  vi  si  condanna 

1.  Basilius,  Epist.  CCXXXVI  ad  AmpkUochium  (Migne,  P.  G.,  l.  XXXII,  c.  S84). 


6S2  SKI  SCRITTI  ANTITRITEISTICI.  [10] 

^  jjiÄJ  jit^-^ioj  )baa  -.öwuio  J.*jlä  oi\j  jjoio  jj/  .^|^;  -oi  ^  Jv-j-s 
)öi:>aA  o/  U^a\;  ^^^io  tvoaio^«/»  ^oKiaio  to^ia*  v*^?^^  Q-:^^  '^»^ 
^'i^^^.io  :t"^s^  vf^/  ^^*io,^N»ioj  ,).ioö.JLo^  vootis^  \oJ^j/  ^••»Q-^  ).ia.i.a.a) 
).ioäj^  ^^l  yoK-i/  ^^;a.io  )J.ö<x2S^o  )jU.3o  v£Q.:Liöo/  ^iö  K-^jj^^flO;  v^öi 
Kjj^.ji  jlöoC^o  U*35  v.ii  K.i/  ^3/  .^01  ).-.V^  );0(  ..)kiL*^ß  )ia*K-.'i>.^.'^ 
0/  W^  ).ioä.tn.!iK  vooi.Ii>.  voK.i/  ^';a:>o  jJ;   ^\  vQ.iijl-.ii;   ^--^  JJ   .JKka.; 

yOO»,!^   V-^/?    oÖt.^    jJ.flQ.iO»    03(    y£)l    • .  ^K\..:)o    y.»\    \^)o'i. .i..a.^    vOO^^i.    V~^/ 

\.^sa.^^  ^A.m.3  ^*/  Ki-^  I^*J.ioj.a  jjoto  .^'a.)     ^oi.^  ».a  i^oiJA  ..^m.;L£oo/ 

tv-oio^../    ).3taiLio     .yof.^  "^^.a-io    )Lo.flQ.^Li);    ,.*^x  oo«  .)ia*^.-^lk.i  ^W^o/ 

•^Q\oK^\  ).3lajLio  .joi^  )K.^^v>)  o^Lafc)•^2>^^io  "^^  J-^^i*^^  V^J-J?  «c*^ 
'^la.j  )._fc.\^:>  vjo  .jjoi  v-iö/;  ^'i^s.a..^  yOf-^U  ••j'oJ.-Ä  ).JL*^is;  )K-.\U  ^.»o 

I.  ov^  »^  w^  siin>bho  piü  giuslü. 


cioe  perche  coiifessate  pluralmentc  alla  santa  Trinitä  sostanze,  natiire  c  Divi- 
nita  quali  ipostasi,  e  chiaro,  qiiantunque  tu  abbia  taciuto  or  ora  dclla  natura 
e  delle  Divinitä.  La  vostra  vergogna  non  si  basa  cioe  sul  fatto  che  non 
confessate  (essere)  le  ipostasi  accidenti  o  vacui  nomi.  Se  cioe  cbiunque 
condanna  chi  alTerraa  pluralmente  le  sostanze  alla  Trinitä,  cade  nella  cattiva 
dottrina  di  Sahellio  ed  affenna  secondo  la  tua  parola  (essere)  le  ipostasi 
accidenti  0  nomi  vacui,  allora  anche  colui  che  ripudia  chi  \o  dice  sostanze, 
cade  nelle  medesime  (dottrine).  E  questo  accadde  per  la  prima  volta,  secondo 
la  tua  scomunica,  a  San  Teodosio.  Egli  Tu  cioe  il  prinio  a  reciderc  dalla  sua 
coraunitä  coloro  i  quali  afTermano  sostanze  e  nature  nolla  Trinitä.  Colui 
cioe  che  mediante  una  scomunica  recide  qualche  cosa,  e  consocio  e  con- 
dottrinario  di  colui  che  anatematizza  ein  che  e  stato  reciso,  come  San  Cirillo, 
che  condannö  che  affermassimo  la  mescolanza  circa  la  umapazione  del  Verbo 
Dio,  e  consocio  c  condottrinale  di  San  Severo,  il  quäle  anatematizza  chiunque 
alTerma  questo;  e  se  colui  che  iia  anatcmatizzato  cade  in  vitupcrio,  cade 
in  vituperio  anche  colui  che  ha  ripudiato.  Che  cioe  allermando  sostanze  alla 


111]  I.  —  KISI'OSTA  1)1   L:X  üKTODOSSO.  (j83 

^     )l)_JO    .)_1^1LD    )1Ö»_s/     yClJOt     K-.)-Ji>^     ^jOUi»      -.IjO-J     )-.^Ä>o|o     v**ClA 

|V-i\o    .).V;Q.iL^    ).^V5aLo    UijJ    jj/      .j.i.»a.iLio    J..i>oa..i.o    ^^    q..\    -.l-v^floo/ 
001  :J.*.oäiL^j    Kaüo    o/    ts.i/    >4w^i    ♦)L-.ioai.o    )..iL-.^a    ).-.o,.2^o     ).*.ioa.iß 
jL*-*    jjk-iL^j    j-j»/    )_JO)    v-^»/    )*-)-^    :;>oi-je    jlal^^j     V-i«)-^^!    ^■•/? 

'0   ^loicx-^k-n  y.^1   ^flQ._X_flOo/   a^>.o  .,|-».^aii3   \.»^y.o    \.^o\^o  :jL-.ioa.iß  lt~aL.\o 

1^^     wt^I      .^cui^^^osv.^    ^^jxiia:^;     ^Nu     'lio^xe     ^^.^    |.m.,     ♦«'^  «kjf>     srOO  «^ ->  flO»     v£&AiBiOi^ 
.^Ld/     ^  N/^    I V  's/    vl-uoi    ;:io/    ^x«a-»    ^o^X^of»    I-äaü^i    ijLäa^o  ^xi^At     );.io|-aQ.a»    -..gi^^ogn^^ifcsjpao;    ^o^ 

1,  l;ool->i=.  ii  ,.|iti.  w.i  I;jei-vi3  . 


Trinifä  non  si  distrugge  la  rattiva  opiaione  di  SabcUio,  ma  (soltanto)  coii- 
fessando  tre  ipostasi  coiisoslanziali,  attestano  chiaramentc  i  Santi  Padri.  Ci 
venga  (in  aiulo)  uno  tra  i  molti !  Saut'  Epifanio,  scriveado  oriiatamente  sul 
compinienlo  dci  miracoli  apostolici,  dice  nel  libro  .incorato  cosi  :  sc  dici  la 
consostanzialitä,  sciogli  la  forza  di  Sabellio.  Dove  cioe  si  trova  la  conso- 
stanzialita,  ossa  non  signilica  una  ipostasi,  ina  sigiiifica  il  Padre  ipostatico, 
il  Figlio  ipostatico  e  lo  Spirito  Santo  ipostatico'.  Ascolta,  o  fönte  di  calun- 
nie,  tu,  che  per  dir  cosi,  poni  la  falsitä,  come  questo  Padre  dice  che  si 
dissolve  la  forza  di  SabcUio,  cioe,  mcdiauto  hi  '•onsostanzIalit<\,  e  che  ein 
signilica  il  Padre  ipostatico,  il  Figlio  ipostatico  e  lo  Spirito  Santo  ipostatico 
e  niente  alFatto  sostanze  secondo  la  tua  vana  stoltezza.  Inclina  la  tua  orec- 
ciiia,  che  chiudesti  volontariamentc,  cd  ascolta  da  uno  dei  divini  discorsi  di 
due  veraci  Irstinioni,  come  essi  ci  inscguano,  che  il  nostro  Salvatore,  il 
Messia,  iia  dislrutto  la  eresia  di  Sabellio.  San  Scvero  cioe  cita  nel  libro 
coutro  il  Granimatico  San  Giovanni  di  Costantinopoli,  il  quäle  ncl  capitolo  75 

I.  Lpiphaniu;^,  Ancoralon  VI,  l-(i  ,Migiic,  /'.  (1.,  XLIII,  25). 


15 


O 


'.i'i  a  1. 


684  SEI  SCRITTI  ANTITRITEISTICI.  [12] 

•  .jLif^/  t-^l;  V^-^  v*ö|.^  .s2l..wi.^  )la,.wi.^  jt^>^-d  -.jlsaiL^«  )'-^<^-^?  ^^«-Joi 
•>).aauL^«  )1q..q>'S.  |_^^«^v^  V^h.  ^!  «-oi-^  .|.^oÖJL.ot  ).3J^>^w»CLk  )n,..>fl 
vm . °i ^1;   w6i  ^^  Ka'^  ^;  ^i.  ;>>-3  -'^-^    K^V-^  o/    -.^^V^   JJ    o/    ^-*^<3I 

))S>,.j>-^il  ^oua;  .•«  \  O-Sl^  V^^!  ^a^O(  .-^JUtO-^o  .  l  i».^, »/; 
)i',^  ""^o*/  )JV^/  )^/o  .-jtKjL^  6i^w.^o  |.Suy>K.£Q^o  sa>n  .\  ^  (in;   )K..2S_eQ^o 

I » »t  n N    oooi   >  .  n>N   .-111.^0^   o<^>.^..wXP  wJLao   |-^..m)1   l^l    ^^;    >^>^/? 

yO-j/    vojol;    ^c>^^-i/    ^*-^?   )  n  »°^ca  jöt-^OA   o/   ^■^^;    ^V^/?   ^öi^  :^>.^iu^. 


del  commento  del  Vangelo  di  Giovanni  dice  cosi  :  Domanderö  al  Padre,  ed 
egli  vi  manderä  un  altro  Paracleto,  cioe  un  altro  come  me.  Vergognatevi, 
tanto  voialtri  che  siete  affetti  delle  (dottrine)  di  Sabellio,  quanto  anche  voialtri 
che  circa  lo  Spirito  non  avcte  la  medesima  dotlrina  che  bisogna  (avere).  II 
mirabile  cioe  di  questo  discorso  e  anche  questa,  che  con  un  colpo  esso 
distrugge  anche  le  eresie  che  (si  trovano)  dal  lato  opposto.  Dicendo  cioe  un 
altro,  egli  dimoslra  la  diversitä  delle  ipostasi,  dicendo  invece  Paracleto  la 
medesimitä  del  genere'.  Q)uesto  non  hai  letto,  oppure  lo  hai  bensi  letto, 
perö  volontariamente  hai  esitato  a  lasciarti  convincere  da  questi  Santi  Padri 
e  dal  Messia,  e  (percio)  taci  e  non  calunnia  noi,  i  quali  coniprendiamo  c 
confessiamo  le  (dottrine)  che  questi  ci  insegnarono,  mediante  le  quali  la 
dottrina  aborrita  di  Sabellio  viene  distrutta  e  la  sua  forza  disciolta!  Tu  hai 
un  altro  Padre,  il  Calunniatore,  e  mediante  questo  discorso  hai  osato  di 
imputare  a  noi  l'eresia  di  Sabellio,  come  i  tuoi  fratelli,  disccndenti  dal  Padre 
Teodoreto  e  dai  compagui  della  sua  setta  impura,  calunniarono  San  Cirillo 
di  essere  all'etto  della  dottrina  di  Apollinario  e  di  Ario.  Se  pero  ribatti  di 
non  aver(ci)  caluntiiati,  dicendo  che  voialtri  volete  confessare  (essere)  acci- 
dcnti  o  vacui  nomi  le  ipostasi  —  condannando  cioe  voialtri  chiunque  dice 
sostanze,  cadete  in   questa   dottrina  degli  accidenti    c    dci  vani   noini,  non 

1.  lohniines  Chrysostomus  in  loanncni  liomil.  LXW  (Migne,  /'.  ij.,  LIX,  '»03). 


10 


[13]  I.  —  KISPUSIA  1)1  L.\  üHTüDüSSü.  085 

)-QJLi/    -.^--^Ot    ,_iO    ^^A    \-'\—'l    yOf'^    »"^^    t^-^    -.vO^j/     >  .fcXqiJ     I  "  .:  o>  m 

.^x^OI    U^/    U^>^    IHcWvvi    :^<ii^;    .aL.ux>ioi    ..a:^»!    ouN^j     mn.^vi^^    ^i.<i.    ;j^    oo,    ,3/  ...iolt     lÖC^X     • 

j-^roo/   -.U-J;    '«01  j-o^i»^^  .s-oioK-,/  joCSs;  Jjl*j  JoCSs  »s/;   )-qlu/  -.ooi  joßs 

)jjiyi  vm.i.floo/   vOi-^U;    -«   ^o    ^/   -.IJ   j;«   vi    °/    -vo^/    » ■»t^g/   jöi^J«. 
^<;a^  |.ii.i.aL£0  joiiäiLO  ^^^  -.yoJ^j/   ^-wäKa  );oi  ^Jio  ^o-yoKi/    ^^jl.»^ 

|;oj   Jiöts/    ©V-io/    jji-,/j    -.^-JLio    Kll   >«^ji    -.^i.-^V»/   ,_t<«    jJo  );oi    ^^>^.^oo 
ja.'^  .vÄiJL-cDo/    jlooCSs.»    |.ioä.JLQ.X   |;Q..io    jjj   ooij    .-ji.»—    ^K.r^io    ^/ 

^^  o/   :«oioK-./  ^^jrLrx^   ^o^o   ^ou^;  ^'^'Z   ^^    o/;    :)-^-'t-o   I^O' 
1^  U-'tool   ]y.^  -.y^i^Jio  y^oi  ^)t-3;   vQ-JOi;   pö/o  :^j_K.^  jj'^j^s;   ^-o^/ 

1.  Iiupo  >•.»  il  cod.  ins.  Uli  ^»  cvimellato  iiiediante  lineette. 


c'e  altro  cioe  all'  iufuori  di  questi  —  tu  devi  iiecessariameiite  dire  secoiido  la 
nocessaria  conseguenza  della  tua  risposta  e  la  confessione  del  tuo  maestro, 
il  Grammatico,  anche  Dei. 

Anche  Giovanni  il  Grammatico  cioe  dice  cosi  uel  primo  capitolo  del  suu 
lihru  in  favore  della  vostra  eresia  :  la  natura  di  Dio  non  e  altro  che  Dio. 
E  sf  la  natura  di  Dio  e  Dio,  anche  Dio  e  necessariamente  la  natura  di  Dio. 
K  chiaro  che  la  natura  e  presso  gli  ortodossi  la  sostanza.  E  siccomc  «Ute 
sostanza,  dovete  necessariamente  dire  anche  Dei.  Oppure  se  qucsto  non  (e 
il  caso),  cessate  di  dire  anche  sostanze  e  nature!  E  siccome  di  questo 
tacete,  confessate  (essere)  le  ipostasi  accidenll  e  nomi  vacui  secondo  il 
tuo  discorso!  Se  perö  dici  che  i  Padri  non  dissero  Dei  e  che  perciö  non 
lo  diciamo  neppure  noi,  ascoltaci  :  dove  dissero  i  Padri  questo  secondo  il 
tuo  nuovo  discorso,  (cioe)  che  colui  il  quäle  non  confessa  le  ipostasi  della 
Divinitä  sostanze,  le  chiama  accidenti  e  nomi  vacui?  Se  perö  tu  ribatti  con 
ciö  che  disse  Gregorio  circa  lo  Spirito  Santo,  che  cioe  esso  6  o  una  di  quelle 
(cose)  le  quali  esistono  da  sc  e  per  se,  oppure  una  di  quelle  che  si  vedono 
nelle  altre  e  che  coloro  che  sono  versali  in  questa  (materia)  chianiano  l'una 


!)i)  a  2. 


110  1)  1. 


68ß  SEI  SCRITTI  ANTITRITEISTICI.  [lA 

)l3,   -.j-fcjoo/;   —öl   ^;   QJot  V^/    ,_M   ^^*-^?   l?®*  ^^ioo   '^'"'^  l^V— i^o   -.^t-^ 

l^l    oot   V^/;    w.ö(.2^   ^/;   '-T^    '^?'    ^"""^^    '^•'^^    wa.:^£Oo/;    -öt    ^iulsI«    Kj/ 
)l..ugq.^    K^\  >o».  o;    );oi  .);oi    |ö^3^o  -.siLiai    )ou^    ).ioäjLD    ^_io    ^^    "^.^2^ 

•  .)_*xoo|-3;    l^iU^Ü^   ^1-^  -.vol^/       xr't^®/    JI^JQ^  )--.fiOo/     j,-».    sOQ.iLfiOo/    lo 
yooou  \^£Ool  l-*i^;  •■);o«  )..«>aiL^  jj-a-/«  .voKj/  ^^«i^^oKaiio  JK-iJol^  |.^.joo/ 

K-jjL.^  ^ouK^/j   -öi;    )l(X.aJio  l-fio.!^;   )ia-.V3Qj  jJo  )la3^.>,^.^  jJ  ^^oo 
VI  \   vmVtDo/   |.^oätn,\;   ^-^2^|1   v®'^-'/   ^-.ioi-^-^io  j-ta-./   -.yo^j/    ^-V-io/ 


süstanza  e  l'altra  accidente,  e  se  intendi  dedurre  dal  (lallu),  che  egli  lia  detto 
di  »Hfl  il  (norae)  di  sostanza,  di  (poter)  confessare  le  sostanze,  e  tempo  che 
tu  i'accia  la  deduzione  dal  (fatto)  che  il  Padre  ha  detto  ognuiia  delle  ipostasi 
Dio  e  (le)  confessi  Dei.  Cio  die  ribatte  per  la  prima  volta  San  Teodosio  a 
coloro,  i  quali  dal  (fatto)  che  ogni  ipostasi  e  detta  sostanza  vollero  dedurre 
sostanze.  r)uesto  circa  l'iscrizione  delle  tue  questioni!  Ma  appropinquiainoci 
alle  tue  questioni  stesse  e  vediamo  quäle  Ibrza  (probatoria  v\  sia)  neue 
stesse.  Hai  posto  cioe  la  questione  cosi  : 

1".  Attribuite  alle  non-sostanze  una  sostanza  coniune,  oppurr  alle  so- 
stanze ipostatiche,  delle  quali  si  sa  che  sono  una  specie?  La  sostanza  conmnc 
ed  una  voi  chiauiate  sostanza  comune  ed  una  causa  la  medcsimitä  e  noii- 
diil'erenza  naturale.  Se  dunque  voi  dite  la  sostanza  coniune  ed  una  non- 
sostanza,  quindi  voi  concepite  gli  accidenti  nella  sostanza  (quäle)  soslanza 
comune.  Ma  conie  e  possibile  che  accidenti  siano  o  vengano  dctti  una 
sostanza?  Se  pero  voi  dile  le  sostanze  ipostatiche  e  conspeciali  una  soslan/.a 
comune  causa  la  non-diversitä  e  non-estraneitä  del  genere  e  la  medcsimitä 
di  ciö  che  esse  sono  naturalmente,  come  analemalizzate  voi  cohiro  ciic 
dicono  coi  Padri  che  le  ipostasi  sono  sostanze  e  non  accidenti  o  vacui  nomi^' 

Sohtziuiie    :    La    tua    domanda,    se    attribuianio    alle    non-sostanze    una 


10 


!ir.]  I.  —  RISPOSTA    DI  UN'  üRTODUSSO.  CST 

^"^^j  \j.^.ct  t  '>;  ooLo  .sfioa^io^y,.^  ix^^  t^/?  U^-»/   •'j-i^iQ.jLio  yo^SM   y_oD 

I  '  "V>/  ^iö  y/o   .JLä-ää   |.iajio   J.*f>?v  o/     J^^^ioa-iij   )---a>3/    .)ia*K^2^i; 

j^^lkCLJL^    ^s^^    y£Da..^^^^m  j-^flO  yCL-i»    ^»Ol    -.yi»^    Viojj     y^?    V.ÖIJ   •JKaMOJLO 

1..  \.^,xool   ),>..  '.jii^;   |l>^il  |)Ss.^;ol  ^*/   ^*»   ^-*  .^^^oi  ^/j   jL^   lo.o-.t.'^ 

I.  ;^,  il  cod.  lu  i-ipt'le. 


soslaiiza  coiuuiic  e  riulluiilo  (im  scgiio)  della  tua  ignoranza.  Ciii  cioe  di  culoro 
che  sono  partecipi  della  ragione  uon  sa  clie  non-sostanza  sigiiifica  che  iion 
csisle  allatto  qualcosa,  coiiic  disse  Sau  Gregorio.  Poi,  che  uell'  esame  della 
sostaiiza  della  Santa  Trinila  lu  dici  ciie  essa  ö  sostauze,  e  soUauto  (uu 
.scguo)  della  luedesinia  Ina  uuiucauza  d'  Istruzione.  Noi  cioe  non  attribuiamo 
allp  uou-sdstauze  la  soslauza,  e  ciie  la  soslanza  della  Tiiuilä  e  sostauze 
o  ciie  siguilica  sostanze,  non  abbiaino  lulito  da  nessuno  degli  ortodossi. 
Neppure  diciamo  che  essa  risuUa  in  accidenti  o  nouii  vani,  anchc  se  non 
venga  detta  sostanze  secondo  le  tue  chiacchiere.  Peru  chiediamo  a  te  che 
ti  attribuisci  la  scieuza  delle  (cose)  inafferabili  :  couie  concepisci  una  so- 
stanza  comuue  della  Trinitä,  (quäle)  sostanza  ipostatica  o  quäle  accidcnte  o 
nome  vacuo?  Se  (quäle)  sostanza  ipostatica,  ti  direnio  colle  tue  stcsse  (pa- 
role)  :  vattene  assieuie  al  vecchio  Sabellio  nella  sinagoga  dei  Giudci!  Se 
perö  (quäle)  accidcnte  o  nome  vacuo,  (allora)  con  soslanze  e  nature  hai 
couiposto  secondo  il  tuo  discorso  iiiiu  sostanza,  che  e  un  accidcnte  ed  un 
uouie  vano.  Pero  tu  saziali  di  simili  vani  discorsi!  \oi  iuvcce  confessiamo, 
secondo  la  retta  conlessione  della  Ghiesa,  uiia  sostanza  coniune  della  Divi- 


♦  90  b  2. 


088  SEI  SCRITTI  ANTITRITEISTICI.  [16] 

.-ID^'ovSiv    ^«b.^^    ^a.;a^v>^    |j.^    -aN^;    M^f     .^U)Q.^     j  Nftr>  I  n     j  fis^K^     jlooj^)     jK-kJO.^ 
«    I  V>     ^)Oi^OO     I  V)Ölf>     JjSOkio     )  tk  cool     V-*-<N.      It-'"      ''l-uo>    ^I^    >^    .  ^mn.mii;    Nx^>    |;:^|y\j 

s^oi  .-jloou^    öi^^-s  srfOi  ^^   \.j.sool   {»{jisot   o'Ko  •Jlooi.2^;    \.„JOol   Iq^QJl 
I^ÖJLO;    );a^/o  '.)jL\;a»^    <^oiol^/   )t .  !•>   JL^jooji.;    •.|.*_coo/;    )_ibj)).^    ).^aA 

»m '»•  cfio l  )  v>ö I  n \ ;    >n'^\   >  i » >ov^x^^   U^-'h.    '^V^/?   "^^«-^oo  .^oi^KjL^ 
^^^<«ji  );oi  ^^j  ^/;  :^j/    >r-3^  ^'^^®  l?®«^©  •.vo^/   ^V^/   j^ö»^/  ^cix 

1.  «s/,  cod.  •fi- 


nita in  tre  ipostasi,  come  ha  insegnato  Sau  Gregorio  il  Teologo  nel  discorso 
sopra  Atanasio,  scrivendo  cosi  :  una  sostaiiza  cioe  e  tre  ipostasi  vengono 
confessate  da  noi  in  üio'.  La  incdesinut  (cosa)  insegna  anche  San  Seinem  tiel 
secoiulo  discorso  del-{lihvo)  conlro  il  Graininatico,  scrivendo  cosi  :  Dalle  parole  e 
dai  significati,  che  sono  nei  libri  divini,  ci  e  stato  rivehito  di  credere  che  Dio 
e  in  una  sostanza  ed  in  tre  ipostasi.  Di  nuovo  nel  medesinio  discorso  circa 
la  medesimitä  della  sostanza  della  Divinitä,  egli  scrive  cosi  :  hi  sostanza  (e) 
tutta  la  Divinitä,  la  quäle  comprende  le  tre  ipostasi,  dcl  Padre,  del  Figlio  e 
dellü  Spirito  Santo.  Di  nuovo,  nel  medesinio  discorso  ef/li  dicc  :  il  nome  prin- 
cipale  di  sostanza  significa  un  concetto  raccolto  e  comprendente  niolte 
ipostasi.  Impara  da  queste  (parole)  anche  ora,  che  noi  eonfessiamo  nna 
sostanza  della  Santa  Trinitä  in  tre  ipostasi  e  nou  in  sostauze  o  che  la 
altribuiamo  alle  nou-sostanzc.  Di  nuovo  le  ipostasi  della  Triiiilä  non  si 
confessano  (quali)  accidenti  e  vacui  nomi,  quanlunque  esse  non  siano  cliia- 
mate  pluralmente  soslanze.  E  poiche  hai  deüo,  come  niai  noi  anatenializ- 
ziamovoi  altri  che  coi  Padri  attribuite  alle  ipostasi  sostanze,  e  fai  girare  niollo 
questo  (argoniento)  come  se  tu  volessi  spaventare  collo  stesso  i  semplici,  cioe, 
che  se  venite  anatematizzali  voialtri,  vengono  anatemalizzati  assieme  a  voi 

1.  Giegorius  Theologus,  In  laiidem  Alhanasii,  XXXV  [P.  C,  XXXV,  1124  D). 


(17  1.  -  itisposi  \  1)1  i\  oirronosso.  •  dso 

>*.;     Jlöt-s/   ^bov^-^^>^  ycnviN   ryoKj/   ^...^V— 1^^  vj?   oöl    >>•••/   •  | ^^  '-: » °>N- 

^_JLiO     KjI     >*OCLAO    .)joO(    OtS     K_/l     «JUJJ    oil^O    -.h^l      ).X^^J>0     »O-J^wJ»     ^JlSlJ^^ 

•  •jlöt^/   ^A^)0°,^N^bo«   oö(  ^/   .ooot  ^..J^^,.^  ^laio^  )-^v-X.>qi\   .-»^oioV-ai-« 

.1    t_^/?    ^^-2    ^f— U     ^^^^^0    .•yOOJ.-JL.iO     >^oo«    y^iojI^OOj     Jiiö     K*/;    ""^i^-^^io 

w.a^;  ^^^^  -loi^li    vX*ja\   j-JU^Ji   ).-wwJLio\    V-iö/;  ''^Ji.j^  ;>«'♦—'!    vfflQ^io^ 

|.iü,-s  aj.o  joil^jJ    »JL^  ^,\    lj.io.js    :K_Mo  ^^^-JLsj   ^lU;   .•v«i^'^^aj_s   l-i^X 

Kl   ^a'^  .OCX»   jju/   ^ui  jl;   y^i.>n-,  ,.v?;   ^^.io/   ^x-.  jJo  .Kio/    joiiiwjj  jL.,^^i>. 

ÖU>  Q->,JL-*t/j    ^JL^iOV-^iO  |lÖt.2)JJ    .jts.IiK.iO;    OllaJüV-3^-^    ^^^    ^^*^^    ♦■^/? 

,^-o«_s       ,-,w_iL^U    ^owi.m.3    ;K.-sj    ^j/    \JL^,o    .Jlö»-i>/j    ^    |_SLio    J^j/   »,,ia,. 

1.  |<ov3o.  <ov3io  cod. 


iUKlie  i  Padri,  appreudi  clie  tu  iiiduci  in  errore  soltanto  te  stcaso  e  uessuno 
che  abbia  iiilelligenza!  Ed  ascolla  da  noi  circa  J)io  cio  che  ha  cleUo  San  Severo 
iiel  secondo  discorso  contra  Nefalio.  Questo  stolto  ed  i  suoi  compagni  eretici 
spaventavano  i  semplici,  coiue  (fai)  tu,  (dicendo)  che  vengono  aiiateuializzati 
i  Padri,  perche  ci  sonu  delle  parol(>  \q.  quali  soiio  State  dette  da  hjro,  e 
pol  cliiuuque  le  dice  e  stafo  aualeniatizzato  dai  Santi  Cirillo  e  Severo.  San 
Si'rcru  h(i  scritto  cioe  cos\  :  Questi;  parole  persuasive  non  vengano  addotte 
dunque  conlro  di  noi!  Neppure  cioe  Teodoreto  impedi  a  Sau  Cirillo  di 
anatematizzare  chiunque  dice  (essere)  il  Messia  un  uoiuo  che  ha  rivestito 
Dio,  perche  aveva  dimoslrato  ciie  Basilin  il  Graudo  due  o  tre  volte  ha  detto 
«  carne  che  ha  rivestito  Dio  »  e  non  «  uomo  che  iia  rivestito  Dio  » ;  cosi 
neppure  noi,  quando  anateraatizziaino  senza  paura  alcuna  chiunque  chiama 
Tuiuanazione  dcl  Verbo  una  mescolanza,  anatcinatizzianio  i  Padri,  i  quali 
lianuo  fatto  uso  di  questa  parola.  Appreudi  quindi  che  anclie  in  questo 
assomigli  agii  eretici,  quando  adduci  parole  dai  Padri  e  vuoi  dopo  la  loro 
proibizioue  farne  uso  per  stabilire  la  tua  eresia  gentilesca.  Svegliati  dalla 
tua  sonnolenza,  esci  dalla  oscurita  del  peccato  e  ti  illumini  il  Messia! 

PATR.    OR.   —   T.    XIV.   —    V.    'l.  l,j 


r,90  SEI  SCP.ITTI  ANTITRITRTSTICI.  [LS, 

^Ol    W-»     t^^       ■     r  n«^^    )L.X^&^     'JQ..«.2^MT)\     ..vOOi2^    ^j'tJL^     v,CQ.i.Äo/;     «öl 

U.a>ol  Id-QA  j^ooi  jJ;    ^iö    ^l   :Kj/   );aio   .mJLroo/   :Kj/   ^jJLio  ).*äo/    in 
JJ  -.Jiso.'^jo  ).ioQXD;  l-iaji  lo-OA   JJ  ,_io   ..^loio^   ^/  ^^  sAiatoo  ^j 

1.  UiiooV=  V=U  ^a»i  ^1ol•^x^  -.llX.'Jjoaio.  i|  cod.  oiiielli;'  queslc  parule. 


IP.  Mentre  dunque  il  Figlio  e  lo  Spirito  Santo  non  sono  sostanze  ipo- 
statiche,  vengono  confessati  cssi  eguali  al  Padre  nella  sostanza,  oppun- 
son  detti  e  creduti  dagli  oiiodossi  essere  eguali  al  Padre  nella  sostanza 
inentre  sono  soslanze?  Se  mentre  essi  non  sono  sostanze  ipostatiche  ven- 
gono Cdnfessati  eguali  al  Padre  nella  sostanza,  conie  (mai)  essi,  nelle 
non-soslanze  vengono  estimati  eguali  in  soslauza  al  Padre?  Se  pero  mentre 
sono  sostanze  ipostatiche,  vengono  estimati  consostanziali  al  Padre,  come 
meritano  l'anatema  coloro  i  quali  confcssano  (essere)  essi  ciö  che  sono 
nelle  sante  e  divine  ipostasi?  Annunciandole  mediante  la  (parola)  soslanze, 
essi  ripudiano  l'empio  Sabellio,  (dicendole)  consostanziali  al  Padre,  anate- 
matizzano  Ario. 

Sohizionc.  Poiche,  ponendo  tu  la  questione  circa  la  consostanzialitä, 
confessi  le  sostanze,  come  se  non  ci  fosse  la  consostanzialitä  della  Santa 
Trinitä  che  conlessando  Ic  sostanze,  e  credi  di  faro  una  conclusiono 
inviacibile,  anche  noi  li  chiederemo,  se  forse  la  consostanzialitä  non  viene 
confessata  che  degli  omonimi,  come  la  condivinitä  non  viene  confessata  che 
dcgli  Dei.  Poi,  nolla  tua  slupidila  hai  concluso  dalla  non-omonimilä  delle 
ipostasi  e  delle  persoiic  la   iion-consostanzialitä  in  queste.  Lc  ipostasi  c  le 


■  lO^  1.    -   ItlSI'OhTA    III    IN   (  iji  TonoSSO.  091 

yooi!^   ^^/»   r^^'JJ    :vo'^/    ^^i—-^    l--«-^/?   ••)— i;— 3   ^^Jüoa   ^;    ^/ 

.joi^O    ).j^Ä>o/o     U^O     P     .jjL^ao     v£QJLäo/     y^^l     -löu^/     '^iÖ/»     "''^.J^    V©^  / 

j.Q.jQ_>    ^j    >ov^  .yoK_j/   ^V^/   vo)^/   vs/;   ^/   :-oi  p  -o«   Jlooi.2Ss   ''^.^ 

to   )K_.Va.i>;    ^-^  >ö.iaA  ..K.^.aJ^^    oi.*Jis^-V;   jKJ^io  ^^.b>^-  jLsj   ^öi    j-^Äo/ 

.^mo^Ä-jl/    )Jui^i5»   ))S>-..^..J^^  jLo  It^  ^  .j^jolK-io   [-i-^^a  ''%.-:>>o  jjia-./; 

15  )po)N.io   JjLio  ^>.i  '-V^  '^^  oilaiüN.a,iajs  ^-^i^;  o-sV»  oöi    uouo  m^^o  p^o,* 


personc,  cioe,  non  sono  omonimi  alla  sostanza.  Se  pero  tu  ammolti  che  il 
Piglio  p  lo  Spirito  sono  eguali  al  Padre  nella  Divinitä,  ma  che  non  sei  co- 
stretto  ad  amniettere  Dei,  come  sareino  noi  coslretti  a  dire  sostanze,  causa  la 
consoötanzialilii?  0  cioe  tu  sei  nel  medesimo  lempo  chiaro,  oppure  nel 
medesimo  tenipo  dubiti  oppure  confVssi  aperfaniente  Dei  quali  sostanze,  ciö 
che  e  dei  tutto  estraneo  ai  Ciisliani.  Poiche  hai  chiesto  secondo  le  lue  futili 
conclusioni,  come  anateniatizzate  voialtri  coloro,  i  quali  attribuiscono  alle 
ipostasi  ein  che  esse  sono,  rispondi  anche  tu  :  come  anatematizzale  voialtri 
chiunquc  dice  Dei  come  sostanze  o  naturo,  mentre  natura,  sostanza  e  Dio 
sono  la  mcdesima  cosa  (se  dctli)  della  Divinitä,  cnmc  dite  anche  voi? 

Comunque,  ascolta  breveincnfe  come  e  di  che  (cosa)  viene  confessata  la 
consostanzialitä,  il  cui  concetlo  hai  perturbato  nella  tua  ig-noranza,  dalla 
parola  apostolica  di  Sant'  Atanasio.  Egli  scrisse  cioe  in  cio  che  disse  del- 
Tepifania  dei  Salvatore  cosi :  Secondo  cioe  il  comando  dei  nustro  Salvalore  ',  il 
Messia  Gosü,  ballezziamo  in  nonie  dcl  Padre,  dei  Figliuolo  e  dello  Spirito 
Santo,  ipostasi  consostanziali   dcll'  unica  Divinitä;   e  iiiia  cioe  la  sostanza, 

l.  Mall.  XXVIII.  l'.i. 


•  '.U  a  -2. 


692  SEI  SCRITTI  ANTITRITEISTICI.  ;201 

^^-i..  )->.^Do/  iQ-_.a-Aj  \^l  yoohj^  jJo  .jlooCSs;  )K*ja^  |«.noo/o  •.jL.xDo/ 
vf^^/;  ^^oC^^Jl^  ^  '.yjDOBJ  jl^s^..^  loa^^jJ  JJ;o  Jv^jJ^oo  JJLJLS  o/  ^caJLcDo/ 
♦jK^   H)..;U^jo  ^  ts-^l  o/  ^lU;   jto^j  ^oäIco  -JK.«-!   jjoi^^oo  «A   ■> 

^6|     .-|loO|.I^     6|.2^3     ^Ot     n—M     )L   «    Pool     ■ . ) '^^~*->t~<^     |1q-^I^^-.^1    ''^^^^^     )jLSO( 

•  ^  •  •  • 

I.  Mopo  l->oai::xs  j|  lod.   Iia  lo»^,  caricellalo  niedianle  lineelte.  —  2.  Dopo   iSlo»»  sul  rnarg.  ov:=o 


perclie  e  una  la  Divinitä'.  Coaipurp  San  Severo,  il  quäle  nei  snoi  scritti  c'iuso- 
gna  innumerevoli  volle  di  (che  cosa)  si  dice  la  consostanzialitä  0  che  cosa 
comprende  o  significa  od  abbraccia  la  sostanza  comiine,  una  dolla  Divinitä. 
Dappeiiutto  nei  suoi  scritti  egli  insegna  che  la  consostanzialitä  e  la  sostanza 
comune  della  Divinitä  viene  detta  delle  ipostasi  o  persone.  Giammai  egli  ha 
detto  che  la  consostanzialitä  viene  detta  delle  sostanze  o  natiire.  l^er  non  lare 
un  discorso  troppo  lungo,  adducendo  tutto  cio  che  egli  iia  detto  in  pro- 
posito,  ci  basti  di  addurre  ora  due  o  tre  tra  i  molti  (passi).  Ncl  sccondo  dis- 
corso  eine  contro  il  Grammatico,  quando  addace  in  prova  della  ronsostanziallfd 
della  Trinitä  riunanitä,  egli  dice  queste  {parole)  :  Cosi  circa  la  Santa  Trinitä  : 
(e)  sostanza  tutta  la  Divinitä,  la  quäle  compioiuh'  ic  Ire  ipostasi  del  Padrc, 
del  Figlio  e  dello  Spirito  Santo.  Ognuna  delle  ipostasi  e  partccipe  de!  incde- 
simo  onore  cd  c  coinpiutanieute  Dio  ed  in  conl'ronio  alle  ipostasi,  che  le  sono 
consostanziali,  essa  non  ha  nessuna  distinzione,  ed  e  distinta  e  divisa 
mediante  una  denorainazione  certa,  (cioe)  non-generazione,  generazione  e 
processione,  conservando  la  proprietä  alla  non-confusione.  Di  niiovo  nei 
niedesimo  discorso  egli  ha  scritto  cosi,  chiamando  ognuna  delle  ipostasi  tlrlla 
Trinitä  coUa  sua  proprietä  ed  (a(rermando).ciie  una  nnn  r  divcrsa  dall'  altra  : 

1.  Alhanasius,  ad  Serapiuiicm  cpislolu  lU    (7^  G-,  XXVI,  ü33). 


10 


[21  I.  —  KISPOST.V  ni  UN  ORTODOSSO.  (ifl3 

^^^iO    N~.)L^    •'.-U-ySi    otv-3      .U'y^l    oöi^    yOOULiO    »^    sab^-.KjLiO    jjio    -.^»o/ 

^^oi_\   |_:MäjLo  ^_io   ,_-*    ^^5o  .•   jlooC^o    )-..äo/    ,^oi  ^  «^oi;   «-öio  )q->v 

)&^1«  )t.2>o).ia_s  v-^^  o^o  .).i.;ajLio  )..,^äoJJ   joi^;  j-äcrn;   -.Vio/   V-^^  oo»  »3/ 
..|j/  v^/   ^;   joü!^   p  ♦)jL30i  yOJi^w;   sm^^Äioij   ).>n .<if>\    Vloo;  oÖ(  ).i)Kaj 


Rettamcntc  ogiiuiia  delle  ipostasi  i;  detta  consostaazialo  alle  altre,  causa  (cio 
che  ^)  comune  c  perche  e  la  stessa  in  sostanza  ed  in  Divinitä.  Di  nnovo  nella 
semmla  lettrra  al  jiiiio  Serfjio  il  Gramniatiro  cgli  cita  San  Gregorit)  Teologtj, 
il  quäle  disse  :  tre  senza  fine,  crcsccnza  che  e  assieme  senza  line,  e  com- 
mentando  questa  crescenza  egli  dicc  cosi  :  crescenra  che  (e)  assieme  egli 
ciiiaina  la  ronnaturalitä  delle  tre  ipostasi.  Ilai  inleso,  che  la  connaturalila 
e  la  consostanzialitä  della  Divinitä  vieae  detta  delle  ipostasi,  e  niente  alTatto 
delle  sostanze  e  nature,  come  pretende  la  tua  halordaggine?  Poiche  liai 
conchiuso  di  dire  secondo  la  tua  opinione,  se  menfre  sono  sostanze  ipo- 
statiche  sono  eguali  al  Padre  nella  sostanza,  come  vengono  anatematizzati 
coloro  che  le  confessano  cio  che  sono,  devi  sapere  anche  (jueste  parole  dcl 
vostro  maestro  il  Granmtaticu.  Anche  egli  cioe  ha  detto  che  il  noine  di  Üio 
significa  la  sostanza.  Egli  ha  scritlo  cioe  nel  terzo  discorso  del  libro  che  ha 
composto  per  stabilire  la  vostra  eresia  cosi  :  Ouando  io  dico  Dio,  non  nomino 
allro  che  la  sostanza  divina.  E  sc  il  nome  di  Dio  significa  la  sostanza,  anche 
il  uome  di  sostanza  (se  detta)  di  Dio,  significa  Dio.  Se,  perche  il  Figlio  e  lo 
Spirito  sono  eguali  al  Padre  nella  sostanza,  tu  inferisci  sostanze,  (devi)  inferire 
anche  Divinitä',  perche  essi  sono  uguali  al  Padre  nella  Divinitä.  Appare  cioe 

1.   liuralo. 


:i\  h  1. 


01)4  SEI  SCRITTl  ANTITRITFJSTICI.  [22] 

y^l     )ÖC^     K_.j...^i».^    y^l     ..Öi-frs.^/      «Ol     ^3    «Ol    v/o    .)0|.ISX0     j.*£Oo/     )o|J^ 

\.>cl   '.(.^wt—o  jlöi-^/;   )-^'^^    K^mI   Kj/    ^!sj    fSo  .^^;1   ]Jo    ^xaJicool 

yoKj/  ^;^^  >mVmo/;  «öi  ,««.^;  ^i'po/;  ^^-^  oolo  .yOOuK-./;  ^^io  ooi 
^coa^ijJ  :)m:»JJ  |.^iSo).^  v^I^oji;  «öi  ^;   t.w>.d  :yol^j/  ^^Si^  ^coa.<.^^£Q^  yOoC^ 

.K_j/    >«s.'^    Kj/    f^/     )jL^     jJ>^/?    -.VkloL^kX    «j.^      >0^£>Q.I^    :voK-l/     ^-j^^V'^'-^ 

«öl  y~»-^i  •'V^l  '^^l  t"*"^  i'  .^o^M^>.^  jj  jl^a^^t  o6i  •.jKjfol  t-*"^  t"*-^ 
jio^^^  «K:»  ^.«jU.3  ^U  t-^/;  '^Sl^  .-)lSC^::io;  |.:iaSL,^o  ).1a3  ^^  ^>;a^; 
JLlSl^    Ju/    y/    jlöi,^/;    ).JOOIt    OÖI    :)iojLfiD    ).Jl^,_ClS,   v^/    JV^^*';    t-LS^'/    .^jl^^^V-^^ 

).^o.Ju3  o(,.^  p  o/  ..vfn « ce>ioii  )..^ad>^  >ov<mK,^  jJ/  -liVii  ^^  ;).!3  |J  '.ou^ 
oolo  .^A^^K.^      Jl  vi  •>    ^oiJd    «oiosVo...^  ^3    o/    -.j.^^    «oialS.^    fl'/ 

I.  IJopo  U^-«=  il  cuil.  li,i  Uli  U  riincL'llald  niefliaiilc  ilue  linoetle. 


anche  da  (quaiito  ditej  voialtri,  che  sostanza  c  Dio,  (dettij  di  Bio,  sonu  la 
medesima  (cosa).  Se  sono  la  medesima  (cosa),  di  pure  apertamente  Dei  come 
(hai  detto)  soslanze  e  non  temere !  Cadondo  (cosi)  sotto  gli  aiiatemi  dei  S.uili 
Padri  di  nella  tuu  audacia  anche  a  loro  :  conie  aiiatematizzate  coloro  che 
confessano  alle  ipostasi  quelle  che  sono?  E  di  nuovo,  poiche  hai  detto  che 
annunciando  loro  sostauze,  scacciate  Sabellio,  (dicendole)  pero  consostanziali 
al  Padre  anatematizzafe  Ario,  prima  guarda  la  tua  stoltcz?-a,  se  per  caso 
non  sai  neppure  quelle  ciie  dici.  Mediante  una  confessione  cioe  non  viene 
anatematizzato  il  suo  contrario.  Nessuno  cioe  dice  che  coni'cssan(h)  una 
niilura  incorporata  dei  Verlio  analoniatizzianio  chiun([ue  dice  dno  nature 
dopo  Tunione,  come  piace  anclie  a  San  Severe,  (dei  (piale  si  pu6  dire) 
che  non  si  stacchercbhe  dal  vcre  clii  lo  chiamasse  rintellcito  dei  Padri.  Viene 
anatematizzata  la  base  (stessa)  deH'ercsia,  o  quando  Tanatema  fa  uso  dei 
medesimo  nemo  oppure  qnando  i  blasfemi  vengojie  anatemalizzali  cnUe  .-^tesse 
parole.  i>i  nuovo,  in  mndo  diverso  :  se  cioe  Ario  In  anatcinalizzato  causa 
la  sestanzialilä  e  Sabcllio  perchc  loglie  Ic  soslanze,  e  assolulamonlc  neccs- 


[o.ll  I.         HISPOSTA  DI  UN  OHTODOSSO.  005 

■jpg  ,\  ^  «^\    J^QJLob.  yoIS^j/   r^-jV^i^     vrn«cPo/;   -«3«-=.;   i-^io/j  ^'^''i's^^io  ooto   •  :pi  l.  ::. 
■■>  K^)„uv— /'   ^^   7-/    :v«>'^/    ^-<'>^a>o   ^01   ''^^Ji^   )»ot.^o  .-yoKj/   ^...q'^V) 

10  jJ/  ..jju-aa  ^a-n»  ^V^jfcoo  )lä— /  ^w-fcs.*/;  ^^ot  V-^^  a\  i^»,  u-^:^ 
ottsrt  .oojA  tv_/  ).ia-.Q-o  )^^1^^;  öuäoj  ocxo  ."ItOi^  -oioK-/»  001;  «too/ 
'  otlo »  .  -.X  ^l  ..jLj  ii-3  ^;  )jo»  .)JL*J  wwi-oA  ^po)^-^  -U-a?  ow^  ^ 
)J.Xioo  ..j.iOQJLD  -o«ots-/  001   »,3  oo«;   -ot^  ,.-^^  Jl^ jl^o    Jjifcoo  vasoJi^-ÄÄi 


1Q„M 


I     oilS»-rLi. 


i'Od 


sario,  che  com(>  dopo  l'eresia  di  Ario  chimiquc  non  coiifessa  nella  Santa 
Trinitä  la  consostaiizialitä  cade  nella  dottrina  di  Ario,  cosi  pure,  chi  non 
dice  sostanze,  sia  amiualato  del  cattivo  pensiero  di  Sabellio.  Di  nuovo,  poichc 
hai  detto  clic  annunciaudo  le  ipostasi  (quali)  sostanze,  scacciato  Sahollio  e 
voialtri  fate  girare  ovunqiic  questo  (argomento)  come  se  altrinicnti  non  si 
(potesse)  togliere  la  dottrina  di  Sabellio,  apprendi  assieme  a  quei  (passi) 
dai  Santi  Padri,  che  sopra  ti  abbiamo  addotti,  anclii'  da  Basilio  Mac/iio,  come 
eo-li  ha  insesrnato  che  sia  da  raddrizzare  la  dottrina  di  Sabellio  e  che  egli  nou 
dice  che  la  consostanzialitä  sia  da  predicare  delle  sostanze,  come  hai  aller- 
mato  tu,  ma  soltauto  perche  le  ipostasi  sono  della  medesima  natura.  E;jlt 
ha  scritto  cioh  nella  lettera  alla  monaca  cosi  :  Coloro  cioe  -che  sono  fratelli  non 
sono  detti  connaturali,  ma  soltanto  quaado  colui  che  6  la  causa  e  colui  che 
(deriva)  dalla  causa  hanno  (ricevuto)  l'esistenza  dalla  medesima  natura,  sono 
detti  connaturali'.  Questo  discorso  raddrizza  il  cattivo  (pensiero) di  Sabellio; 
esso  distrugge  cioe  la  (dottrina)  che  l'ipostasi  e  la  medesima  eil  iutroduce 
l'idea  perfetta  delle  persone.  Cosi  pure  San  Giovanni  di  Costantinopoli  scrivc, 

I.  Basilius.  EphManini  LH,  (nl  l.anoniras  (f.  G.,  XXXII,  -Wi). 


9: 


696  SEI  SCRITTI  ANTITKITHISTICI.  [24] 

V^/o  -.jo^jJ    jouk.  jooiJ;  <^6C^  olJlw>*  [*.°>n^^.^   o^;   :|..m.-\>\.3  f^,  il^^uu^^  "^ 

Kj/   |>1m  •Iq-:^;   ^oio^^.^/  I-JV^JJ   -.K;'*^;  V'>-^  oöi  .JV^jJS-.^  ]i   )^0|V^  f.^  lo^ 

)-ft.fiDo/  lQ-.ajL,\  K^I^ojl)  :) « (in  ..  vOO|.^o  ^aJ^oi2^  Kj/  >i>.^öji  «J;  y  >°>i  \ 
>  .«Not;  )l^>->;ol  «.wk^o  :);aj;  ^^  a^LÜ!^  j-^o/^  Kw«^  o/  ).^äx.o  ^^^  )j_il2o 
^;^«  oöi  ••)  (1 .;  «>    ^uQ.£a3  .  ^^   ^Q_3o  ».^oV^u    vcoa.«.. \  'i  <t>;    )1S«^^U    ^^ 

»mVft>o/;   ^ö|    ^M    -'v^/    V^)-J    I V>ö ,1  f);   ^JLtjoIs   jJ    .   .VI  .  nV;   .^6(   ^^   «J; 


qnando  mninicnta  cib  che  disse  Paulo  dcl  Messia  iteU'epistola  ai  Filippesi,  che 
egli  cioe  non  reputo  rapiiia  di  divenire  eguale  a  Dio  e  dice  che  in  questa 
(dottrina)  cadde  Sabellio,  nel  sesto  discorso,  nei  termini  seguenti  :  egiiah^ 
non  si  dice  cioe  di  uua  persona;  colui  che  e  eguale  e  cioe  eguale  ad  un  altro. 
Vedi  le  iposlasi  delle  due  persone  e  non  noini  vacui,  i  quali  son  defti  al- 
rinfuori  dello  cose  '  ?  Apri  dunque,  o  tu,  il  senso  del  tuo  udito  rhe  e  stato 
chiuso  dall'  eresia  e  sforzati,  udendo  che  tutti  questi  Santi  ci  insegnano 
egualmente  di  confessare  la  consostanzialitä  e  connaturalitä  delle  ipostasi 
ossia  persone  e  mediante  la  confessione  di  cio  di  sfuggire  al  pensiero  di  Sabel- 
lio, di  desistere  dalle  tue  vuote  chiacchiere,  le  quali  vogliono  farci  confessare 
la  sostanza  )iiui  della  Divinita,  sosianza  in  eonseguenza  drlla  consoslanzialita, 
cd  accusano  poi  colui  che  non  dice  soshinze  d'essere  ammalato  della  eresia  di 
Sabellio,  cio  che  si  trova  essere  soltanto  il  caso  tuo  e  dci  tuoi  condottrinari. 
II  1\  Chi  e  che  non  sappia,  che  ipostasi  [O-ootäti;]  b  delta  dai  Santi 
Padri  c  dai  Dottori  della  Chicsa  da  esistere  ['jipwTavai]  e  che  sostanza  [o'Xa] 
e  ehiaraata  da  essere  [eIv«i]?Se  e  cosi  —  come  e  anche  (in  realtä)  —  percho 
ci  dovrebbe  essere  Fapprensione  e  dovremmo  noi  liMncrc  di  chiamare  le 
ipostasi  sostanze  [ousi'ai],  perche   esse  sono.   non  vergognandoci  noi   di   dirlc 

1.  .loiinnos  (;hrysoslonlu^<,  in  cp.  iid  r/iiliii/t.  c:i|i.  n.  Ilnin.  \'I  (P.O.,  LXII, '-'1!';. 


10 


[2.^  I.  -   KISPOSTA  DI  ÜN  ORTOnOSS(^.  (107 

jtOLiOQJUO     vXQ-X-flDo/l     ^--.^jJ      ^-.^^»—wiOj     ^^«^/      )-La-/o     .vOO♦_.^w/      yOOOUj 

vOOi-Ns^/;    ^»^/;    t?-*"^]!     ^/o    o-^    -'l-*^»-^    l—oV^KO    )v-=i^o    |.;»jJ    ^V-io/ 
i    .-öticui   >-)^»_.io   0»-.^-./;    ^6\   wio    l-^-CDo/;    ).ictAj    ooi-)/    -•j^oi    »-«^-s    ^ioV--.io 

.-voo»-.!^/   jJ^l  ^j  ^s>  .Qjix-j   j-iov—.^  jL»aixi>.;  ^iö  -o^o  .-U^^ä  jiöu»/ 
);/    ^    OCH    |jLsj    J'ou^    cKa-^Voo/o   jl/    .-^sa.J.sßol    KAI   q-.;o/    ^oN.io    )J 


15 


1.  U'rf>,  il  r-iiil.   Iia  ^,  siil   iiiarg.    W'fO.  j.  ^ov»^»»  ^^oov•^^N  cuii..  »i  (lijvrel)be   leggero   ^owCi^'l» 


ipostasi,  perche  esislono?  Esse  cioe  esistono  e  sono  da  se,  non  avendo  esse 
bisogno  di  sussistere  in  alcunche  d'altro,  aflinche  esistano.  E  come  coloro  i 
quali  anatematizzano  ([uelli  che  dicono  il  Padre,  il  Figliuolo  e  lo  Spirito 
Santo  sostanze  ipostaticlie,  non  anatematizzano  mediante  ciö  anche  coloro 
che  dicono  che  sono,  se  la  parola  sostanza  \owi%\  deriva  il  proprio  nome  da 
essere  [eivat],  come  insegna  la  dottrina  dei  Padri? 

Soluzioiie.  Poiche  anche  in  qnesta  questione  hai  credulo  beae  di  conclu- 
dere  di  confessare  le  sostanze  quali  ipostasi  della  Trinitä  e  per  questo  hai 
chicsto,  perche  ci  dovrebbc  essere  apprensione  e  dovremmo  noi  temere  di 
chiamare  le  ipostasi  sostanze,  perche  esse  sono,  non  vergognandoci  noi  di 
dirle  ipostasi,  perche  esistono  —  esse  cioö  esistono  e  sono  —  accetta  anche 
tu  una  domanda!  Poiche  secondo  la  tua  parola  le  ipostasi  sono  dette  dal 
(fatto)  che  esistono,  e  le  sostanze  son  cliiamate  dal  (fatto)  che  sono,  perche 
i  Santi  Padri  hanno  detto  ovunque  tre  ipostasi  perche  esistono,  ed  hanno 
respinto  il  contrario  mediante  Fanaloma,  e  pur  essendo  esse  tre,  non  hanno 
mai  confessato  tre  soslanze,  ma  scnipre  ripudiarono  (luestoi'  E  tcmpo  dunqne 


♦  92  a  2. 


698  SEI  SCRITTI  ANTITRITEISTICI.  [26] 

.\/Y^^rt  (.ioäijo  \ts\i  yoouts.^/»  ^iö/;   ''^'iot^  -.U'^^  jK^lo  vfn  V  et)ol   h^l 
vS/    ;6uo   -.U-Xs   ))^AvIo   vmVmo/    Ki>.l;    v-6i    )i.ö)^JJ    )V* ^o/    ^^   jl?©  •voKj/    ö 

^;  , -X  rftNrt.  :.:.:)jL*o  ""^^  )lo  |.-»floo/  ^^s^  jJ  .)iö»-=)/  io^  »..»•>»   )J  -.I-X-t-« 
•  JöuSSv    jKMj   s^öC^;    ^l   :U:i3  jKiyio  vm««>o/   JiAlj   w-oiii.  JjLiVo  )iö».i./ 

i-A^  ^s-cu   ),XAoi   .väiJLäo/    tsAl   jJo    .,^v^/    jL:-    |K.I^l  JJo  .^^J  '^i. 

1,  ^oM'^-/j  cod.,  si  dovrebbe  leggero  ^v\'^l\  —  ■>.  ".w  ?.  1. 


che  tu  dica  contro  di  essi  :  se  voialtri  chiamate  tre  ipostasi  pcrche  esistono, 
perche  dovreste  voialtri  temere  di  dire  tre  sostanze,  poiche  sono?  Come  cioe 
esistono  esse  tre,  senza  aver  bisogiio  di  esistere  in  qualche  altra  (cosa),  cosi 
esse  tre  snno  anche.  Ripudiando  voialtri  chiunque  dice  tre  sostanze  e  tre 
nature,  ripudiate  chiunque  dice  che  sono  tre  ipostasi.  Che  i  Padri  non  hanno 
detto  tre  sostanze  e  tre  nature,  attesta  anche  Giovanni  il  Grammatico,  il 
quäle  dice  cosi  :  il  numero  di  tre  non  si  trova  (detto)  alla  lettera  presse  i 
Padri  —  per  quanto  io  sappia  —  ne  della  sostanza  ne  della  natura.  Che  i  Santi 
Padri  ripudiano  «  tre  sostanze  »  e  «  tre  nature  »  come  (equivalente)  a  tre 
Dei,  sentilo  anche  dalla  loro  dottrina.  Said'  Atanasio  cioh  ha  scritto  cosi  ncl 
(liscorso  sulln  Trinitä,  di  cui  il  principio  e  Crediamo  in  iin  Dio,  Padre,  onnipo- 
tentp  :  Ciö  che  6  cioe  la  Beata  Trinitä,  e  luce,  e  Spirilo,  e  sostanza.  Non 
per  questo  diciamo  tre  Doi  e  neppure  tre  Signori,  poiche  iina  e  la  potenza 
della  Santa  Trinitä,  la  quäle  e  il  Signore  di  tufto,  e  neppure  tre  potenze  c 
neppure  tre  sostanze.  Tale  peiisiero  (sarebbe)  cioe  empietä  coniplota'.  Cosi 
pure  Filosseno,    vescovo   di  Mahicf/,    (dice)  ncl  secondo  discorso  della  penitenza, 

1.  Alhanasii  EaposUio  Fidei  (P.  f...  XN\  I.  2iio  A). 


10 


[271  '•  —  mSPOSTA  DI  UN  OHTODOSSO.  699 

i.io/    ;a..Xa   ) In  I  v>  .ot-s;    :)1ooC5!>k,    booJLo    )tOi>t   ^^5i>^oo    )_j1   Jlj-^i.^^   »J 
)jLa-/o  :-:-:^.Ao)   ^o(_K-./    )_jI»    ^--"i»-©»«   ^-oiXio  •.,_^/    '^  '»OM    y^l .  ..^«^o; 

jLj/    )l.aJLäO_oi    )J;o  .^J^.3Lotoo   )laJLiCL*o».i   ^oiIqj>/io   ^-^.No«   ..^,.i>o)^^ 

Loi.»       ^^OWa      ■      .^  .\f.J\i  .^  I  ^fV>rtrt«      ,X«Q^        ^,^0      '.V^kÜX^       V^*'!      l^*^J-3      ^       *Z*  <    *  ■  *1  t  V)        ^        ^    l>    I  (         Vi^O  t    M 

«otol^/;    )Iq-.K.,J^I;    j-ioÖJLO    ^    »—    ""<5s.Jl:^o    ..0^:^    j^ojusio    )-a»o/; 
^io   sju/   ool  jlo  .^ia^a-;oi;    ).jLja3    JjoC^  ol/    ^oKio   )J    -.o-.;©/   ^-^avto 

I.  1:^.1.;   ,o(i.  —  J.   II  cnd.  ha  lii'I   U^oo^- 


clopo  avcr  addoUo  mulU;  (cosc)  circa  le  Ire  ipostasi  della  Divinita,  che  Ic 
possiamo  accoglicre  soltanto  mediaiite  la  fcde,  (e)  tra  quanto  adduce  ci  sono 
aiirlLu  Ic  segueiiti  (parole)  :  come  e  stato  generale  il  Figlio  senza  essersi 
disgiunto  dal  Padrc,  come  lo  geiiero  il  Padrc  senza  uscire  fuori  di  sc  stesso 
e  come,  pur  esseado  per  sempre  ed  ab  aeterno  in  essere,  non  sono  detti  tre 
esseri,  queste  (cose)  e  quelle  simili  a  queste  veagono  accolte  in  fede  e  non  e 
possibile  che  qualcuno  le  ascoUi  senza  iede'.  Siinilinente  a  questi  Santi  dicc 
(inclv  San  Giovanni  di  Costantinopoli  negli  (scritti)  ad  Eraclito-  :  Non  diciamo 
tre  Dei,  perchc  non  diciamo  neppure  tre  nature.  Comprendi  come  egli  adduce 
(rargomento)  che  non  confessiamo  Ire  nature,  per  stabilire  il  fatto  die  non 
diciamo  tre  Dei?  Voialtri  invece  dite  ora  tre  nature,  perche  temete  di  confes- 
sare  apcrtamcnte  tre  Dei,  intendcndo  con  ein  di  introdurre  gli  Dei.  Poi  devi 
sapere  che  i  Santi  Padri,  i  quali  iusegnarono  le  parole  sostanza  ed  ipostasi 
c  confessarono  che  ognuna  dclle  ipostasi  della  Trinita  e  ed  esiste,  non 
arrivarouo  mai  a  questa  conclusiouc  della  Ina  igiioranza.  Di  nuovo,  nessuno 
dei  teologi  ci  lia  tramandalo  che  le  ipostasi  della  Trinitä  pervengono  ad  un 

1.  Cf.  ed.  Budge,  p.  n,^-,.  —  2.  Vedi  \Vni,'lil,  Cnlalnguc.  •»12. 


700  SEI  SCRITTI  ANTITRITEISTICI.  [28] 

}i  [a^^^^  oISss  .-li^jo  1^/;   jlojuiKA  )K^t..v.^  v^:ii^K^   j>eoKio 

Qjoi  ..1^^»;--/   ^;    ^-Ji^oi^  :^_..^^3too   )N>Ji>^fi.;   jjLiy»  )^äJ-o   )J^i 

.^ßV^   jju^JLio  ^  ^'^ot.i  :|.ia.ii»)^io   );oi;   ^^iw-j^o   )k*oj:^   )_^Ä>o).i.   \j\.icl 

>,°'N«  jöC^;    )).^Q.co  la^;    )ootJ    i--.^  ^iö  .^©».iaiLioo  ^^.2^:>o   ^oS^t. 
);V—  ^;  ,^--JiKOt  ^po  ).a.\  v^QjLj»  -.t-^^  jloU,^  ^3  .«^  V^o/  vpc*^ 


mimero  definito  ed  indefinito,  perche  esist"bno  e  sono,  rome  (dice)  nnchc  Srni 
Cirillo,  il  quak  .scrive  cosi  nel  primo  libvo  dei  Tcsori  :  la  natura  divina  e  alcun- 
che  di  semplice  e  non  composto  e  giammai  si  divide  nel  pensiero  nella  dualitä 
del  Padre  e  del  Figlio,  se  non  si  suppone  che  sia  stata  posla  una  diflerenza, 
non  dico  affatto  nella  sostanza,  ma  che  venga  pensata  dal  di  fnori,  mediante 
cui  entra  nella  persona  di  ciascima  di  esse  ciö  che  e  posto  nelF  unicitä  del- 
l'ipostasi,  l'unicitä  della  Divinitä  pero  trova  inaggior  forza  nella  connaUualitä ' . 
Ed  il  voslw  iiiaestro  Giovanni  II  Cianunatico  lia  detto,  prima  che  chiudesse 
il  suG  occhio  alla  veritä,  ripiidiando  la  confessione  di  Dei,  delle  tre  sanle 
ipostasi  che  si  dividono  mediante  le  proprietä,  che  nelle  altre  (cose)  perö, 
cioe  nella  sostanza  ed  in  quelle  (cose)  da  cui  e  determinata,  esse  sfuggono  al 
numero.  Egii  ha  sci'illo  cioe  nerjU  srriUi  contro  gli  Ariani  cosi  :  In  quelle  (cose) 
che  non  sono  diverse,  ma  sono  non  diversamente,  dico  nella  divina  sostanza, 
ed  in  quelle  (cose)  da  cui  e  determinata,  esse  sfuggono  al  numero.  Giusta- 
mente  quindi  le  parole  divine  annunziano  la  Trinitä  quah-  an  Did,  e  noi 
prendendo  la  stesse,  la  lodiaino  e  chiamiamo  (cosi).  Dimmi,  chi  e  che  le 
divida  in  una   pluralitä  di  üei?  Ogni   pluralilä  cioe  rrca  necessariamente, 

1.  Queslo  passo  non  ricorre  nel  1"  ).6yo;  -  "on  libro!  —  del  Tesauro.  Cf.  De   Trinilale,   Dialogns 
\  11    /'.  (;.,  LXXV,  109-2  C-D). 


r291  I.  —  KISPOSTA   1)1    l  .\  ORTODüSSO.  701 

yn  '  n\n    {.SL^i^^QJi     y/     ^t.:^     •:•  I  1  .  I  VI  \     j^-a^i»     vXOOV^     ^^5>^    ^_äO    y«°li  V..>^0 

)J/   .vmJLaoo/i   ).ju^:x>.\   )1)1  |joi  y^v>;   ■•>mX«)o/;    la/^-MO*   )i.o^K.^l   ^^ 


v£a 


tu 


|lÖi.:s/o       -nrr,  o,     )jioäj_D     vOOi-K-./l      "t-^/j  ^'^^Ol^      -J'Oi     vUjOD-S;      .m .  «>o;)l 

Viö/»   '^Ji^  •;)j-l^    jl^^-^lo   v,cn  Ä cool    ^^i  t-^/;   ^a.X  ^^I^sjsiboi   IxSifS» 
..wK-«^o  ^.oiotv-./i  -3»  wio  -.[.j.jool^   i.:)aA.;  JjLa.-/  oolo  .)i<x.N.-Xtv\  vm.'mo/ 


niediaiite  lo  differenze  che  sono  diverse  tra  di  loro,  il  iimm'io.  Quiudi  sc  hi 
diversitä  creu  il  numero  delle  ipostasi  della  Santa  Trinitä,  niostrami  che 
qualcuno  dcgli  ortodossi  ha  delto  della  Trinitä  la  diversitä  delle  sostanze,  che 
da  questa  tu  potresti  passare  al  numero  delle  sostanze.  Peru  non  puoi.  Quindi 
smetti  di  rihatlere  nella  tua  ignoranza  col  numero  plurale  di  soslanzc!  Di 
nuovo  sappi  anche  quesio!  Sc  coloro  i  quali  anatemalizzano  chinnque  dice 
avere  la  Trinitä  sostanze,  anatematizzano  coloro  che  dicono  che  sono  ipostasi, 
allora  anche  San  Teodosio  che  ha  ripudiato  questo,  ha  ripudiato  i  Iiiunque 
dice  che  sono  ipostasi,  ed  i  Sfanti  Padri  che  lianno  rigettato  chiunque  dice 
tre  sostanze  e  tre  nalure,  iianno  rigettato  chiunque  dice  che  sono  tre  ipostasi. 
Questo  l'ate  anche  voi,  quando  per  burla  ed  allo  scopo  d'  indurre  in  errure  i 
semplici  non  dite,  che  non  conl'essate  tre  sostanze  alla  Trinitä.  Di  nuovo, 
come  il  nonie  di  sostanza  e  derivaln  da  essere,  cosi  anche  il  nome  di  Diu 
e  preso  o  dall'  attivitä  oppure  signilica  la  sostanza.  Se  e  preso  dall'  attivitä, 
allora,  come  dal  (i'atto)  che  ogni  ipostasi  e,.  hai  concliiuso  le  sostanze,  cosi 
conchiudi  dal  (fatto)  che  ogni  ipostasi  esercita  un  attivitä  gli  Dei!  Oppure, 
se  esso  significa  la  sostanza,  come  ha  detto  il  Grauimatico,  di   Dei,  puiche 


92  b  2. 


702  SEI  SCRITTI  ANTITRITEISTICI.  [30] 

)oi^   t-<^^  vj    .Kit   y.^1    )Öt^  -.KjI    jjOiO   sflQ.i.Äo/    ^  ..^asdÄ-^ioi.^    V-^/j 

y.0  y^/o  .)la.«)^««.I^I.  "^i«.  ^Q..^  >o  )ö(.^  v.m  •;  cool  >^/  -.^jaiLio  ).*„flDo/ 
i-iö/j  oöiS.  -JöCSs  v^/;  ^a\  voK.j/  ^^^v^^  ^  ..^tC^io   y.*/  yoN.j/o 

001    )~-<w-fiDo/    K..4)_1a.^/    a^   0/    • .  I  l^^^^Q. JL»D    \.^eool    s>olo^^«/o    ^^1^:^ 

)^.-.)^,  <  ,..-.0    .•\.^io]l   jJ;o    ).^io|K^   aX    )-Ji3^/    •.|)^«>oni  n   |.^tfo/    s^oioK«/ 

93  a  1.    oiIS«,.^    jil    Q.2^    -.{.-.Äo/    |;olK.iO        >&^«^^^    ')^5o)K.a    «a^X^;    -^.io/    ^j 
oiK.A.39    f»*_^  o6(  .JKa^oojla  l«„xool  wOtol^/   -'Ijoi    >'/;  j^^^^oo  .  ^^;    ^/ 

1.  II  cod.  lia  UiolCoj  e  ilopo  questa  pamla  lia  "wo^»/  cancellalo  mediaiile  lineette- 

conf'essi  le  sostanze!  Se  cioe  Dio  significa  la  sostanza,  le  sostanze  dimo- 
strano  nella  Trinitäanche  gli  Dei.  Se  anatematizzando  chiunque  dicc  sostanze, 
anatematizziamo  chiunque  dice  che  sono  ipostasi,  anche  voialtri,  secondo  il 
tuo  discorso,  anatenuitizzaiido  chiunque  dice  Dei,  anateinatizzate  chi  dice 
che  sono  ipostasi.  Oppure  il  nome  di  Dio  non  significa  la  sostanza  ed  il 
vostro  maestro  il  Grammatico  si  e  sbaglialo.  Se  il  nome  di  Dio  significa 
l'attivitä,  ed  anatematizzate  chiunque  dice  Dei,  spogliate  le  ipostasi  drl- 
l'attivitä.  E  questo  secondo  le  tue  mirabolanti  conclusioni. 

I\'".  Ogni  ipostasi  viene  conosciuta  in  se  stessa  i'd  e  una  sostanza  iposta- 
tica,  oppure  essa  non  e  sempre  una  sostanza  ipnstatiea,  nia  sultanto  quantlu 
viene  contemplata  in  teoria.  Se  essa  e  sempre  in  st>  stessa  una  sostanza 
ipostatica,  come  essa  non  viene  conosciuta  e  non  ö  ne  in  teoria  ne  fiKiri  di 
teoria  singolarmente  ed  in  complesso  assieme  alle  altre  come  essa  una  so- 
stanza ipostatica?  Se  pero  si  ammette  che  soltanto  ijuando  la  si  conosco  in 
teoria  essa  e  sostanza,  allora  essa  non  e,  secondo  il  concetto  come  questo, 
una  sostanza  ipostatica.  Cio  che.  e  cioe  in  so  stesso  una  sostanza,  non  lo  e, 
se  non  si  deve  nccessariamente  dire  che  esso  e  una  sostanza.  E  se  questo 
e  cosi,  perchfe  e  assurdo  il  (_uoslro)  discorso,  se  chiamiamo  anche  le  ipostasi 


( 


10 


[311  1.  —  HISPOSTA  DI  UN  OliTODOSSQ.  703 

j  K  -.•  v.r.  I  f>  vmJLOXs/  )  V.A;  I  r.\.  v3  /  J  .  •  )  tO^OO  ^O»  )  l^-OlA  Us- /  •.ÖU^^'/  )-00)  j  »Ol» 
"^.^«^iö    .V-^).-!     )ts-Oa^     J-^wÄo/     J,— O    )_*;/     ,-«    yOOtA     t^    yOOlJixo    .OClO-»-» 

I  .-^  -..  )po).io  Iv^l-i  ^A  )oot  ^;j  1.;.  •:')!"i^  l-oi^!  )ift°i>>>..  «v>  )Jo  lio-OA 
)lj_;L  )-«;o/  Äi.)!  ouioo  ..oCix  Kj/  '^iixio»  ts^l  IjoNjLio»  'oöt  :.ai-^Ä>o;)l 
^  ^^  ^^:^o  i^^  OCH  .^^iOQ^-js  oi^afclo  ^-pol  jJo  .|;0(  )to^  ^^^O.; 
jtsjl30(o  JiQJ»  ^  vSlSs  i-iJOa/  :>Ä.,_N.io  oiN-JS.;  \^  )1q-.K.^1j  ).ioöju> 
I  V.r.  I  o  ^3  . /,  .jviö/»  -ö)  ^^v/  ^^'1  via^floio)  ^jl-V;  C)^-^^-./;  )»oi 
yj;    .-öi.-Ci^^    ^3«/?    -<3t    ^-^  öC^i^^io  .vrai-ajo/    ts.M    ai>.    J-ia*/    .-J^äo/ 

I  .\|«Nrt  ry^oiJ»   ^Sl^-/  >xq.:Läd/»   w.öt  ^iw  jöC^;    -öl  o|.L^;  :)-A~«f-A  )joC^ 
Olt^-^i   ).äoäjLO    ^io   ,^    "^0  JoC^X;    -öl   "^^   ..^*i»o/    ^V    tCSU»    -öl   ^ 

jil    .lotrSX     -OIdN../     )^.U-^/     Q-^»^    o/     •.)c*.'5iv    -0I3N../O    'Ä.^.N.iO     K..).i*i0/ 

joCSx   odcua/;   Ur^l    ^-^   .j-io)!  jJ;o  j-^iojlS^  oA   jJLa-/   -Jo«.:^   -oio^-/ 

15   -JoCSs    -OioK-/   ^^.^^s^    ;Q-Ji>^  )-;o|K^j  -K.io/    ^;    y/   .-Olots-/o  >i.^fcs^ 

•  JotS^    -oioK-,/  oit^-^    vjo    .joiSs   -oioK-/   oi)S..*j»  ^Kis^  ^/    ^^io  a^ 

l.  o_oi  s.  riiarg.  —  2.  o»itt»l-o.  i.wa4)tt»'-o  cod.  Si  potivbbe  correggero  aiiche  ooiOA^»to. 


sostanze  ipostatiche  e  le  diciamo  rtna   specie   ed    nna  sostanza  comune  in 
conseguenza  della  eguaglianza  e  la  noii-differenza  tra  loro? 

Soluz-ione.  Devi  leggere  il  discorso  di  San  Teodosio,  che  tu  ammetti 
d'accogliere,  ed  apprendere  da  lui  la  via  retta  in  questo  quesito,  e  non 
azzardurti  di  disprnzzarlo  nella  tiia  impudenza.  Egli  cioe  ci  iia  insegnato 
di  confessare  ogni  ipostasi  della  Trinitä,  quando  viene  conosciuta  in  se  stessa, 
sostanza,  ed  ha  addotto  la  seguente  risposta,  che  e  dei  capiscuola  della  tua 
eresia,  la  quäle  dice  :  se  ogni  ipostasi  (e)  sostanza,  come  non  (ei  sono)  tre 
sostanze  ?  Egli  la  ha  distrutta  rihattendola  (col  discorso)  :  se  ogni  ipostasi  della 
Trinitä  (e)  Dio,  come  non  (ci  sono)  tre  Dei?  Quindi,  aderendo  noi  a  questo 
Santo,  dal  quäle  abbiamo  appreso  a  ribattere  la  sostanza  cogli  Dei,  ti  chie- 
diamo  cio  che  hai  chiesto  circa  la  sostanza,  circa  Dio.  Ogni  ipostasi  o  viene 
conosciuta  ed  e  sempre  in  se  stessa  Dio  oppure  non  e  sempre  Dio,  ma  soltanto 
quando  viene  contemplata  in  teoria?  Se  dunque  ogni  ipostasi  e  sempre  Dio 
in  se  stessa,  come  essa  non  viene  conosciuta  e  non  e  in  teoria  e  fuori  della 


li:!  :i 


704  .    SEI  SCRITTI  ANTITRITFJSTICI.  [32] 

yoi-icjfc^j  jJj   Q-iXÄiSo  :j).-.K.io   ).*;o)^.s;   ^l^io/   )<xSs    j-ioäia  ^^  ^-  "^i^ 

|.ioa_L-D   ^'lio  y/   :)iöi-3/    a2^))^ii/    t-ö;    Us^/?    •."»^?^?   7^    l®®*    ^?i    -lö^^ 

:)jQj   )oCS>s   |.iocLLo  ^io  ,-«  ^a^j   ^  aa^Ss  :)öC^   jkj^l  Ql\   jJLi-/   :)ov^ 

2.  »J  ..vOOtK-äLAi^s  );;    t^  vixi*.fl03;)l  |-.m.«o  *  |.l3oi     JöC^   V^)-'   )•?    Q-^ca-So    ■ 

v-.ä_s  ialS.    i-iö/;   K*ooi   wM^^ft.^   )K.;S..ia.i   OJ.J5  :^£D.*.xoo;)1  U-m.^;   Iv^)-^   ^ 

.•\«.m..^Kjm  )ju.i.io  v^2LiL.:>aI^  ^ai^m-J  ^-.«.j/;  öi^bs.*/  H^-^a»,;  -.K^l;  oöi 
»5  .w.oici-;ol;  Kil  j.:^,  )i.-^a*  jJ  ^,/  K.1/1  OÖI  .|.ia-^.io  jJ  oöj  ».-j  yoi).)o 
V*^oi^  .)po).ia^  Kj/  '^AAioj    ^j/   );otsjiio  Ua.*/o  .IS^i/    v^/   vm.:iÄo/ 


teoria  assieme  alle  altre  come  essa  Dio?  Se  perü  essa  e  Dio  soltanto  quaiido 
viene  conosciiita  in  teoria,  allora  essa  non  e  in  se  stessa  Dio,  secoudo  il  tiio  ' 
discorso.  Se  essa  e  Dio  in  se  stessa,  allora  secondo  il  tue  discorso  non  ti 
riescirä  assurdo  di  confessare  gli  Dei.  Se  tu  dici  tlie  i  Padri  hanno  detto 
ogni  ipostasi,  quando  viene  contemplata  in  teoria,  Dio,  e  ripudiarono  che  (le 
ipostasi)  venissero  dette  Dei,  devi  sapere  come  i  Padri,  quando  fu  loro  posto 
il  quesito  «  se  ogni  ipostasi  (e)  Dio,  come  non  ci  sono  tre  Dei  »  ?  ei  insegnarono 
di  confessare  ogni  ipostasi  Dio  e  ci  proibireno  di  dire  Dei.  Cosi  ha  confessato 
anche  San  Teodosio,  seguendo  le  loro  orme,  quando  gli  fu  lihattuto,  che  se 
oo-ni  ipostasi  (e)  una  sostanza,  come  mai  non  (ci  sono  tre)  sostanze,  ognuna 
delle  ipostasi,  quando  viene  conosciuta  in  se  stessa,  (come)  sostanza  cd  ha 
inibito  de  dire  sostanze.  Poiche  hai  cliicsto  «  non  lo  e,  quando  non  si  deve 
dire  ogni  ipostasi  sostanza,  come  c  stolto  il  chiamare  le  ipostasi  soslanze  »  e 
sei  ricorso  al  numero  indefinito;  se  tu  avessi  letto  il  Iratlato  di  San  Teodosio. 
avresti  trovato  nel  discorso  stesso  che  egli  dice  contro  i  tuoi  coneresiarclii 
circa  il  numero  indefinito  che  gli  dicevano,  menlre  omettevano  il  Ire,  che  e 
stolto  di  azzardarsi  di  ometterc  il  numero  delinito  c  ricorrere  a  quello  inde- 
finito, che  tu  (invece)  vuoi  ammeltere  come  non  stolto,  quando  dici  soslanze. 


1331  I.  -  RISPOSTA  DI  U\  ORTODOSSO.  70 


a 


10 


o/j  l-QJLj/  -.voto/  ^V^/  |J  ^;  KM  :voJ^/  <^t^o/  ^mieool  y/j  -^^^ö«' 
|oC^  ^^J^;  ^-«.\oi  :|a;(X09  I-wOmo  )t-s;o  l-a/j  )K-.;oK>2,  yai.wi»i  )°t->l^  ).ioQ.LD 

'"^.a«— Q._i  ,_  jjo  )j..ia^o;  ^■^^äOoi  ^^  Kßjj  .);o<  vs/  «airoabo  ),.^,.>^oo  .yoKj/ 
])  jlooC;^  ),_«  ^^^  ■•sm,.'  mo/;  )lo).,.>.^co  ""^^^oo  jJo  •.JjlaJo  jK^oC:^  ).^a&oj-3 
;|jL«.i^Q.a  \-^£Ool    jy.^    ^^;    ajoi   yO^isolaJQ.^    :  o,  •i'jlo^K^^lSv^j   )K.,J^>>2l^ 

.)jl^^  )-.uOmo  j^;o  l-s/«  .'|->öiü^  )vKii  n  )J^^Ok  V^)^/  ^;o^o  )-<^-aDo/ 
yO&^_j/    ^)\  ->  V)    )jL»i^..Ti    \..,.xool    1,-M    ^;    QJOi    : ya.»jpo)a-ja.^    ^^   v/ 

.)->;ÖO(^;    jKjLQJLS    K  «  '»N     v£Ori  .\  1  «>    \.J>.£0    yeL\    Q^^OI    •Ji^^.^CD    |1q^1Ss.^K^ 

\cn  •«•  (T>o/   j-^ä  1  n  -»    yOO{->lSs~>/       ]ii   yQJOi  o^   . .).<.flDa).^  ui^'o^.;    •.)  vi  'i'\  „   >03bi. 


Conie  ammetti  tu  d'accogliere  il  trattato?  Nello  stcsso  cioe  quel  Santo  si 
rivolge  contro  coloro  i  quali,  come  te,  ricorrono  al  imrtiero  indefinito  di 
soätanze.  Poichö  se  voialtri  dite  sostanze,  ma  non  dite  Ire,  dovete  necessaria- 
mente  o  introdurrc  nella  confessione  del  Padre,  del  Figliuolo  e  dello  Spirito 
Santo,  i  quali  la  legge  del  Signore  ci  insegna  di  adorare  come  iiii  Die,  un' 
ulteriore  ipostasi,  oppure  rigettare  una  dellc  iposlasi  della  Trinitä.  Ed  istan- 
taueamento  aggiunge  anclie  questo  :  non  dobbianio  quindi  accoglierc  nella 
Süstauza  c  natura  divina  neppure  un  numero  ed  introdurre  la  pluralitä  delle 
soslanzc  nella  Diviiiita  umi,  non  divisa,  la  quäle  (c)  nella  Trinitä! 

V".  Confessate  voialtri  la  Sanla  Triiiitä  [«vogütiov,  cioe  und  sostanza  di 
numero,  oppure  ö;7.oouoiov,  voglio  dire,  confessate  le  ipostasi  divine  del  Padre, 
del  Figliuolo  e  dello  Spirito  Santo  consostanziali?  Se  annunciate  l'adorata 
Trinitä  pvoo'ji7'.ov,  cioe  uiia  sostanza  di  numero,  andate  in  compagnia  del 
veccliio  Sabellio  nella  Sinagoga  degli  Ebrei,  se  pero  ö[/.ooij(7iov,  voglio  dire, 
se  confessate  le  divine  ipostasi  consostanziali  ed  una  sostanza  comune 
nella  non-diversitä  ed  eguaglianza  naturale,  spiegate  da  sapienti,  che  i 
consostanziali,  non  quelli  che  non  sononelle  ipostasi,  vengono  detti  sostanze! 
Come  cioe  vengono  detti  consostanziali,  se    non  sono  sostanze?  Qualcuno 

PATK.   OU.   —  T.    XIV.  —   F.  4.  46 


706  SEI  SCRITTI  ANTITRITEISTICI.  [341 

•  K»,-^  ^  vS/j  «61  .))-J:^ä)  Jl X,  1 1  '^iw  >*aa.l3;  'J.JlJ^^;  JK^Spo  ).*,L,/o 
^joji  ^^55^Üo  .to/  'ö^^  »-»ÄA  ),-«  jJo  ..OlioKjii;  Kj/  jJi,  )1)JL,^XS.S  po 
:Kj/  ).ijs  ;q.J^^  l^-jaÄ  v*^  U*^  r^  .)-.)— fcoo  ^1ql2l..i^  jJo  ^la^Q-.joi 
^ajuSLioo  -.Kj/  ^ijLio  ts.>J.ja*  ).jio»  -.v^jl  V^Su*;  K-^o*/  ^-s^i.  jJ   jjoC^o 

)'  - « v^  ).j^Äo|  )^-«  otK  n  » °>o  ..vQ-.^fiOo)QJCi^  »^"^  ^*^^  .l^t«.  Kj/  ■*>»!.  jJ 
.-)jLAJL^a2  ).^k.fioo/    ),—    al^o  .s-oiofes»./  )..«.^oo/  ^«a^^  '•^■^   ya^ioojajoio 

.  ■   -  ^/    •JljLi.^-flO    o|   V^jU   )L_i_-.jL.ia_s    ).__Äo/    )»-«    o/;    .,^la^a*;o) 

1.  l*jp?,  il  cdd.  Im  Wis.  —  2.  ^Ltt^,  il  cod.   li:i  ^'•"^v 


non  viene  cioe  detto  eguale  agli  altri  in  ciö  die  egV\  non  e  0  die  iion  lui. 
ma  in  ciö  che  egli  e  0  ha. 

Soluzione.  Uli  sapiente  dice  :  imputridisee  il  cuore  e  si  indeboliscono  Ic 
mani  di  colui  che  canimina  su  molti  sentieri',  ciö  che  e  accaduto  anche  a  te. 
Mentre  vuoi  essere  rinoraato  in  molte  (coso),  nun  iie  conosci  hene  neppuro 
Ulla.  In  tutla  la  tna  domanda  si  vede  hi  tua  igaoranza  c  mancanza  d'  istru- 
ziune.  Mentre  cioe  tu  sei  soltanto  in  possesso  deHa  lingua  siriaca,  e  non  sei 
stato  ancora  in  grado  di  apprenderla  iiene,  ora  chiedi  in  greco  c  traduci  il 
tuo  discorso  in  siriaco.  E  clii  e  che  non  rida  dclT  esiguitä  dcl  luo  sapere, 
che  non  sai  neppure  che  cosa  non  sai?  ilai  dcHo  cioe  jiovooj'Tiov  <;  (lo)  hai 
tradolto  con  tum  sostanza  ili  nniuoro.  Movoowtrjv  c  cioe  nnicosostanziali'  c 
non  KiKi  soslanza  di  niuniM'o,  coiik!  luii  scello  di  Iradnric  la  parola  die  non 
conosci.  Poich6  perö  hai  diiesto  sc  noi  conlessiaino  la  Santa  Trinila  iina 
sostanza  di  nnmero,  cd  hai  concluso  secondo  la  tua  ignoranza  che  essa 
viene  detta  o  iiiiii  sostanza  di  nnmero  o  niolte,  anchc  noi  ti  chiediamo,  aHinchö 
dalla  tua  risposta  ci  si  schiuda  una  via  per  difenderci  da  te,  conic  ha  detto 
Gregorio  quando  ribatte  col  dioteisnio  a  ciö  che  gli  cra  stato  chiesto  circa  la 

1.  Cf.  Is.  XIII,  7;  XXI,  4;  Ezecli.  xxi,  7;  NuIj.  u.  Id. 


r.?öl  I.  —  HISPOSIA  IJI  L:\  OKI'ODOSSO.  707 

joC^    ^M  ^^  v/o  JlooC^i   )viöi  n\   Kj/   );o^x3   jlooi^lL^  •^'l.o.x  o/  .)t^jL^^i> 

)t;;^OP     ^t     v/o     .sITtn  .\  ••»  IT)      VL^w     VitC^s.^     y^l    )_VoOU    lo^      v^ioi    -.{.t  >  >,V>  ') 

>   .  \o<o   .^_^^i    v£Q_...fiDioii    Ja;:...../    ).2üL.   lo^   v^^ot   ..{looC^j-a   >  .0>1    ^'^^^.^IX) 
r>  1 1 « 1  VI  ■>  j « mo/   ),_u  V /i   l^s!^).A«    «..CH^  ^;   yo'y^  .jotJL^l   ^^kjLÜias  ^:bo  ^-^ö 

w.o(ol^/  ,)jL2)0  o/  .jioi  ^j^lt  K,°i\...  1^^/  ^_^  jj/o  .,.^1  ^öi^  oIql^  |.^jq.^o 
10  >}>^i  -.i^^s',.^  jK^ya...,\  >  V)i  oöt  ^^  v/  .K'=^  f)/  [ « mo/  j«.'^;  oöi  1 1  >i^o 
I  I  .  •>o  )  »  mo/  ^^.^  "^^  n  r  ^.^  |lo  1 1 .  ivi;  -'po);  vcn  « tio;|i  ) .  m  ..  \ 
|,-^rKaL  1  o  ) l...JLyija  ^;  yj  .;n,..  Xja  )v)öif>  ^^i»  jj  /  -.j^Ju.^  |lQ_.fr^-.Ji>.l» 
^j^'S>..)..s  o/  •>  IV)  sjü/  >  V)  I^OsJiaji  ^Kbo/  y^  K^).:>o^  -.1^/  '^'^oKmV) 
)la^^s„l.^^^  v-*?°/  |v^'."  t"M;  .'K^,  1*/  y\  .;  ^^  oj/  ^^o  s..oö(;  |K„2l:;]So 
15    ^^   loOl    )..wi->frs.^    )  V>01  f>    ^^   f_.<t     ^-^    "^i^    y/o   -.^j     ^iK..3    .)Nju>^ 


Trinitä.  Dico  a  te  :  confessi  lu  la  Santa  Trinita  nn  Dio  di  numero  o  confessi 
tu  eguali  nella  Divinitä  lo  iposlasi  della  üiviiiila?  Se  uii  Dio  di  numero, 
vattene  secondo  il  tue  discorso  assieme  a  Sabellio  presso  gli  Ebrei,  e  se 
molte,  perche  sono  eguali  üclhi  Divinitä,  vaftcnc  presso  i  Gentili,  atlini 
della  tua  eresia.  Questo  (si  deduce)  dai  tuoi  sillogisnii  mirabolanli.  Ma  chie- 
dendo  se  confessiamo  la  Trinitä  una  sostanza  di  numero,  lu  vuoi  l'orse  scuo- 
tere  il  (fermine)  di  unri  sostanza  e  perciö  hai  aggiunio  itna  (di)  numero,  come 
il  (concilio)  di  Ca.lcedonia,  volendo  ripudiare  la  (dottrinaj  che  il  Messia  viene 
confessato  uiia  natura  incorporata,  ha  oniesso  (anche)  la  (parola)  «  incorpo- 
rata  »  ed  ha  aggiunto  all'  uiui  cDnlusione  e  mescolanza.  Ma  dove  iiai  ap- 
preso  a  domandare  questo?  ()  quäle  e  il  numero  ciic  iiai  appiccicato  alla 
sostanza  una?  Se  e  quello  che  e  composto  di  unicilä,  ascolta  San  Teodosio 
il  quäle  ha  dotto,  che  non  accogliamo  nessun  numero  nella  sostanza  c  natura 
della  Santa  Trinitä,  ma  soltanto  per  le  ipostasi.  Se  'per  numero  tu  intcndi 
Tipostasi.  primieramente,  quando  hai  tu  udito  da  (jualcuno  di  noi  o  in  quali 
scritti  di  cjualcuno  di  noi  Iiai  In  trovato,  che  confessiamo  la  Trinitä  iiiia 
ipostasi?  Poi,  anche.  se  ti  concedessimo  che  il  tuo  discorso  verteva  circa  un 
ipostasi   definita,    avresti  agito  vanamente,    non   essendovi   nuUa   che    militi 


70S  SEI  SCRITTI  ANTITRITRISTICI.  [36) 

\£>i)     .IS^^CL^     tsw.)  n  s\  COO    :)oO|     K-»!^    );OI     «qX..     Of.A^0l     OOI     V^     yJ>    :]h^^JM 

)J.QJL.U   )-:^po  \->-^   ^^  c3u^w»   vQ.!^«^«j;  oocM   ^^A^L^w.   vQJOi;    )-La^/o  .0)^1   ö 
.^^I  \m  V  roo/   Ö|.^clN  0/   ).A.aDo/   ),_.»;    >^6|  «Sl^^^    0/   .-Kj/   vd/    Jjlsoi  •.)jlX,3; 

y^l   viao .«Nim    >a^  .  1 .  ^oij   j^^oöu;   )^>^axs  K»  ^X  o^   jjLSoio  .ouS> 

woi    jlt~>l^s_>o  .jL^L^ou  j;0(   ''^i>.^.:bo;    )K.X_^    K..).-j-X  v>  >  >o   ^U;    voJJ.°i  n  •>; 

'"J4a1.     IjJl./;     •.^-JLmO    ^«      y^)->J    .^V^)K:)0     )_ikXDo|>3         ^.::QJ     .-vmJLCDo/     vOO|->N<^/ 


in  favore  di  (juesta  (interpretazione).  Avresti  dovuto  chiedere,  se  confes- 
siamo  alla  sostanza  una  della  Trinilä  tn-  ipostasi,  e  non  una  sostanza  la 
quäle  hai  adornata  coUa  parola  niimero,  perche  temevi  che  la  siia  empietii 
fosse  palese,  similmente  al  concilio  di  Calcedoiiia,  il  quäle  in  guerra  contro 
iina  natura,  ha  adornato  (il  discorso)  colla  confusione  e  mediante  la  mesco- 
lanza.  E  come  questo  (concilio)  si  diedc  ogni  cura  di  introdurre  invece  di 
uuii  natura  composta  la  ihidlitd  della  natura,  cosi  pure  tn  introduci  in  luogo 
di  inia  sostanza  od  assiemc  ad  essa  le  sostanze.  Noi  cjo6  non  soltanto 
conl'essiamo  in  Ire  ipostasi  una  sostanza  cd  un  l)io  nella  Santa  Trinitä,  ma 
anatcniatizzianio  anciie  chiunquo  la  dcfinisce  in  iuki  ipostasi.  Cosi  noi  non 
ce  no  andianio  coa  Sabellio  nella  Sinagoga  dei  (liiidei,  secondo  la  Ina 
calunnia  e  le  tue  chiacchierc  vanc,  nia  nella  Santa  Ghiesa  ortodossa.  Circa 
la  tua  inlenzione  di  introdurre  in  conscguenza  della  consostanzialita  la 
sostanza,  e  stato  t'alto  discorso  conipiutamcnte  piü  sopra  nel  capilolo 
secondo.  E  supcrfluo  di  girarc  e  rigirare  attorno  la  nicdesiiui;  (cose)  in  vista 
della  tua  ignoranza.  Hai  chiesto  stoltaniente,  conic  esse  vengano  dette  conso- 
stanziali,  nientre  non  sono  sostanze.  Ti  cliiederemo  anclie  noi  :  come  si  dicc 
L-he  sono  eguali  iiriia    Üivinitä,   mcntrc  non   sono  Dei?  (Adottando)  un  liu) 


I 


[37]  I.  —  RISPOSTA  DI  U\  ORTODOSSO.  700 

•  .yS.  fiolj   y^i   -öi;o   .jöC^    yooul^/    jJ    ^^   .•^.•^^|tsj)0  )loot^|js  V"«^^- 

y»— 3»-s  ^-^o»  »j  ^^ajoi  Nj/j  >-(x_s  -.y-.K.^s^  ^.3ou   y-oot  ^  ^--^'^;   '~'^^ 
)^OL^o^  ^'^sAi;   .•'^t°>^   K-.).».« ->;    jL3u><   JvJtj  oöC^  >  l«^;o   .to/    ypv) 

•.^*^io/o    .  .  1  "Kub^-lM   K_.)jl^^   /-...rsax^o    )-..^aL^    1.q.\    t'vOJist^   oiio^ 

K-.iia-w^   ot^  ,^-*Aoi  IqAo  -vol^/    ^;c>^o  ^-«2^oi^  |öiS>»  |K\1  o/   )öi:Ss 

Öt^    •.w.OloK-,/;    yoKj/    ^V-io/     )oC$^    |vKaJL£>    ^^OtS.O    ..vo)^/     V*'^^"^    )  VÖlO 
»s/j    JJLSL,/    -.yopejl    )ÖC^    jK.2^1;    Nw^o/    :vpK-j/    ^*J^-^tP    )-Q.JLjjJ    6|A    p 

jJ;    JJQ.».  ..3;    •JtfJ^    ^^O    ts.\<=^i;    JLjlSJ;     llo^yaeiX   o/    :.ppt    .yCHlil    js^tM  ^  ^ 

1.  >a^i^,  il  cod.  ha  ^'»■1^1  e  sul  marg.  1- 


(argomento)  ti  dircmo,  che  qualcuno  non  e  detto  esscre  eguale  agli  altri  in 
ciö  che  non  e  o  non  ha.  Siamo  cioö  eostretti  a  ritorcere  contro  di  te  i  mcde- 
simi  (argomentij,  perche  nella  conl'usione  della  tua  mente  tu  giri  e  rigiri  (sui 
medesirai  argomenti),  e  somiglianio  a  colui  che  scioglie  una  corda  malamente 
contorta,  la  quäle  ad  ogni  contorsione  si  gira  in  (senso)  inverso. 

■  VI".  Alcuni,  viati  dalla  vcritä,  si  rivolgono  maliziosamente  all'  ingiuria 
ed  alla  calunnia,  invece  di  reltainentc  volgersi  vcrso  la  (veritä),  e  dicono  : 
se  (lunque  voi  dite  Ic  divlne  ipostasi  sostanze,  Ic  confessatc  neces- 
sariamcnte  o  Dei  0  trc  Dei.  Contro  questo  noi  diciamo  molto  giustaniente 
che  se,  perche  diciamo  le  sante  ipostasi  sostaaze  cguali,  siamo  eostretti  di 
dirle  Dei,  secondo  il  vostro  discorso,  anchc  voialtri,  o  prepotenti,  sottostate 
alla  medesima  necessitä,  quaudo  confessate  tre  ipostasi  e  dite  che  ogai  ipo- 
stasi e  Dio,  di  dire  tre  Dei,  comc  anche  tre  ipostasi,  oppure  di  passare 
alla  negazione,  (cioe)  che  una  di  queste  ipostasi  non  e  Dio  in  realtä. 

Soluzione.  O  la  sfacciataggine  delT  anima  decadutu  dalla  vcrita,  la  qualo 
neue  tenebre  della  propria  ignoranza  si  avventa  contro  ogni  cosa  e  tutto 


54  a  -2 


710  SEI  SCRITTI  ANTITRITEISTICl.  [38] 

jj-^Ji  ^  V-=^^;o  -J'V*  ^  l^j'o  |-DajLi>o  l-ioQJis.^  .);;i.j  1^)03  o>-*  .^1/ 
)öi.2Ss    ^^.j/  ^po/    sfn  :>•  mo/  vj?    .-vcioiA  v^^;    o6«  po/;  Ua-./   s-oioK-./ 

2.     ^/     -.ViCLjL     »Xa-»flDO;)l    )  .  (Yl  ..    ^^b^         K-,|.iO,J5     ^^0t)^0    ^^OIO    .yO^o/     ^fio/     J 

.•|.3lJL.;  JöC^  lo-K-^l;  s-öt  .-^JXLLiool  ^JSi;  -ot  "^ÜO.  K-)jio^i3  ooio  .Aj/ 
,_J^oi  .'vOouJL-a^^  ^jLxaio   jjojj    v^/o  .^sot/  jöuSs    lo)..^^  ^j  ojoi 

vjcaJ;j»o/  pö/;  och;  .-jKasoi  Iv-V*  JJ  ).ia-»/  •  .^q.o_^^oov^  ^a-q-  vs/  v^/; 
yj  :,5JL*X:2ü  o«^  fSi  öui;  ^-Jis^  tsJlSot/;  ^^s^o  .Vio|;  ».-«IKio  )ÖC^ 
-otolSs.-:^,  w,6i;  )-.;QÄaL:5  o/  :^'pö/  jo»^  jlo-K^l;   )^cLu)  ^  t-*  ""^^^ 

|lo  ..^^Itoo  jöCSs   iol...,^^  jl   .JoC^o  |.-^o|o  U-^  iiecLuj  ^io   ^   i. 


maledice  senza  tema,  anche  coloro  i  quali  cssa  vuol  far  apparire  comc  siioi 
Padri  e  non  percepisce  in  cosa  incespica.  Hai  detto  che  alcuni,  quando  sono 
vinti  dalla  veritä,  vanno  verso  l'ingiuria  e  ia  calunnia,  invece  di  rivolgersi 
convenientemeute  verso  la  (vcritt\).  Guardate,  quaiiti  insulti!  Ingiurialore, 
calunniatore,  vinto  dalla  veritä  e  fuori  della  veritä  e,  come  ha  detto,  colui  il 
quäle  ha  detto  loro,  che  «  se  dite  sostanzc,  dite  Dei  ».  Tutto  questo  cgli  lia 
prouunciato  aiizitutto  contro  San  'J'eodosio,  quantuuque  cgli  abbia  ora  sotta- 
ciuto  il  suo  nome.  Egli  cioe  ha  detto,  ripudiando  questa  eresia  delle  sostanze 
che  si  potrebbe  dire  in  brevc  polisostanzialismo,  che  essa  e  un  rampoll o  del 
politeismo  dei  Gentili  ed  egli  per  il  primo  ribatte  alle  tre  sostanze  il  tritcisnio 
dei  Gentili,  cioe  il  politeismo.  Egli  ha  detto  pure  che  questo  si  tirano  addosso 
coloro  i  quali  dicono  sostanze.  E  giustamcnle.  Se  cioe  il  nome  di  üio  signi- 
fica  la  sostanza,  come  ha  detto  anche  Giovanni  il  Grammatico,  come  non  e 
giusta  la  rispusta,  che  chi  dice  sostanze  viene  costretto  a  dire  Dei?  Poiche  liai 
ribattuto  che  noi  cadiamo  nel  medesimo  (politeismo),  se  dicianio  Dio  ognuna 
delle  ipostasi  della  Trinitä,  oppure  nella  negazione  che  non  e  Dio  ognuna  delle 
ipostasi,  diciamo  contro  questo,  che  quando  confessiamo  ognuna  delle  ipostasi 


[30]  I.  —  RISPORTA   DI   l'X  ORTODOSSO.  TU 

)  I  V  "V?    vm  .:   mal    :|oC^o   jj_...3o    )_«^.cdo/    tv>o' "   ^^a    ^o»oK_./j    w.öt    w^oj 

•  .^.3ou  vmÄmo/;  ^01  ""^^ijs^  )öC^;  -öt  ^-i^;  oolo  .oo»  jouSs  )ou^;  jjuoo 
:^)Ii  K.3)^/  \.ä^l  ^^  ^  yftii'=>  ^;  KjI  .>  i°>Nw/  ycn .  n>o;jl  )-'■"■■  ^yi 
^io    »_-    ^^j   y^j    .jlooC^j    l-t-^ool    1^-^  ^!*^-^  |v>ciif)    jt^i;    ^-«^otJ^ 

10  I °i  Lmo  aJL»V/   ^-^;  •..  i,..»>o/  ^_t_M  -.pojii    y^  >f>  m^.  y/o  . )  V)f>  i. n       ^^  y.^ 

joCSis   |>oötf>  ,_io  ,^  ^'üssj^  y/;   .\-*^>^  ^.aao»/   K^)v>^\  JJo  ^fco»^-  Ji^ 

)oo(    K_./    «..aid   -.yoK-i/    ^;q_:M   JLju^o   JL..CD0/    )l.Q_.K.^^i.;    J.aoÖLO   ^^   ^M 

!•     JjLiO     ^J/     >Ö>V-     jJ      ^    -.yOllNp»     );0)JS    qAj     ^J     ^'is.^^iO    .VitsjLSOtA     I^^CLH 

I.  ^  roil. 

natura,  ^ostanza  e  Dio,  non  c'impigliamo  nel  politeismo  e  ncppure  cadiamo 
nella  negazione  che  ognuna  delle  ipostasi  non  e  Dio,  ma  confessiamo  iin  Dio 
cd  iina  sostanza  e  natura  in  tre  ipostasi,  cioe  personc.  Voialtri  perö  die 
dair  csserc  ogni  ipostasi  sostanza,  natura  e  Dio  avetc  dedotto  soslanze  e  nature, 
come  deducete  le  sostanze  c  le  nature  e  non  dcducetc  gli  Dci?  II  voslro 
niaeslio  lia  cioe  detto  :  quando  dico  Dio,  dico  la  sostanza,  e  la  natura  di  Dio 
e  Dio.  Noi  poi  abbiamo  appreso  da  San  Teodosio  a  riiiatterc  con  «  Dei  «  e 
«  sostanze  ».  Tu  perö  spiegaci  donde  hai  appreso  a  dire  a  coloro  i  quali  con- 
fessano  tre  ipostasi  nella  sostanza  nnn  della  Diviiiitä,  che  sc  ognuna  delle 
ipostasi  e  Dio,  devono  necessariamente  dire  o  tre  Dei  oppure  che  ognuna 
delle  ipostasi  non  e  Dio.  Se  ti  e  diiricile  il  dirlo,  ti  diciamo  noi,  che  questo 
hai  appreso  clagli  Ariani  e  dai  Gentili.  Noi  invece  abbiamo  appreso  la 
nostra  (risposta)  da  San  Teodosio.  Di  nuovo  ci  hai  risposto  nella  tua  igno- 
ranza  e  non  secondo  necessitä,  che  se  diciamo  Dio  ognuna  delle  ipostasi,  siamo 
costretti  a  eonfessare  Dei.  Se  cioe  noi  vi  avessimo  rimprov(M'ati  perehe  con- 
fessate  sostanza  e  natura  ognuna  delle  ipostasi  della  Trinita,  si  potrebbe 
forse  prestar  ascolto  alla  tua  risposta,  Poiche  pero  noi  non  vi  abbiamo  rim- 
proverali  per  questo,  confondi  tutto  non  sapendo  quello  che  dici. 


'j'i  i)  1 . 


712  SEI  SCRITTI  ANTITRITEISTICI.  ['lO] 

jjo  :yC>o<ii.°ii\  ^^<^:)ft^.Q,^;  vOJOi  ^/  ))  /  :^_*^oi  ^^/;  ql^  ^;  y/  .)-.^^Oo 
|f<  -/  ..yolSo/  ^;<>^M  ^-.^oj\  V004-.K-./  yooouo  vO)-«Kj  )j^|_3;  >  ..  n  » 1  <p 
.  ftN-,  f  ^j  0/  .voKj|  y*>^K^o  voKj/  y^^v.^:x>  \jsl^I   voKj/  y^t-*  iJ?  Q^ 

■  .yOOi-.K-./  ^cciJLflOo/   ..vOOi-K-./  yooowo  vO)— J^   l^'r—/   ^t-^o-s;   ^«  n  ».»00  ]Jo   10 
^  >-^^^  ot^  1-'°'?   »-*-^   "^7^^^    JJ^J^   »o>  «m°>  loio^  KjI   y^aLio  ,^ot 


VII\  Dite  voi  dunque  le  divine  ipostasi  quali  (cose),  le  quali  si  vcdono  in 
altre  enon  sono  fuorohe  siano  vedute  in  altre  e  fuorche  siano  in  altre,  oppiire 
quali  (cose),  le  quali  esistono  per  se  e  non  abbisognano  di  essere  cd  esser 
vedute  in  qualche  altra  (cosa)?  Se  dunque  voi  dite  che  sono  quali  (cose)  le 
quali  vengono  vedute  in  altre,  il  vostro  discorso  s'attaglia  al  vostro  anatema, 
quantunque  sia  ben  pleno  di  empietä.  Se  perö  non  le  dite  come  queste,  ma 
le  confessate  quali  (cose),  che  esistono  per  se  e  non  abbisognano  di  esser 
vedute  ed  esisterc  in  altre,  come  non  destate  l'apparenza  di  non  sapcre  come 
anatematizzate?  Oppure,  pur  sapendolo,  vi  anatematizzate  voi  stcssi.  Quelle 
(cose)  cioe,  le  quali  esistono  per  se  e  non  abbisognano  di  esser  vedute  ed 
csistcre  in  altre,  sono  sostanze  e  non  accideuti  o  nomi  vacui. 

Soluzionc.  In  tutte  le  due  domande  si  scorge  chiaramente  la  lua  sloltezza. 
Ed  in  questa  hai  mostrato  di  nuovo  la  garrulitä  della  tua  ignoranza,  girando 
e  rigirando  le  medesime  (cose),  come  11  pesulhr  gli  escrcmenti.  Chi  e  dunque 
che  sia  si  totalmente  sprovvisto  della  ragione  da  chiedere  circa  le  ipostasi,  se 
si  vedano  in  altre  (cose)  o  no?  Le  cose  cioe  che  abbisognano  di  essere  ed 
esser  vedute  in  altre,  non  sono  affatto  ipostasi.  Qucsto  c  noto  ad  ognuno. 


[411  '•  -  nrsposTA  DI  r\  ortodosso.  71.3 

rvcaJLflOo/  V-iö/i  ^^o\  ^i  .  viy  ..v>  K_.),x>....\      ..^j.*^ts.^o  ^öoi  jj^j-a«   t""-^ 

)ji^^     'yol^— j/    .   -•,  g^  "i    ).:»OQio    jlkJ^l»    )  >  «  iv>  1   •Jio-.K.fcJi.K^    vcn  .'  mo  / 

yooi^  jio^o  ^^*-<^  •.^coXffio/    t.^)j«    ^öC^  >f>  map  ^^^^^.00/^  .^öt^  -.^oiAis^ojl 
y/   0/   •.>4w^i   ).ixm.2o  >4^-Jii   J-^t—  V-'^^N.    v,/   -ot"  t^"»  ^*»-<^i   •'^^o  -.{ytöi  n\ 

■  «  «^«^  jjLio  Ns,!.  ]l  •.^,.  VI .  f>V)  vOOiK-<J^j   jJ/  :)jMÖJLi^  vOoC^  l»«»-^  jJ   )-*-t^ 

■  nm  o>    oC^    001;     0/     -.>    >  »>n\  ..V)    )Ll3u./    ^1 ..  N^..    jJ     ^X—     yj     .•^fcCis_iO    y^l 

)joi  ö(.^o   ^;    )ji*/   ^io  .jöC^    Jis/;    )-La-/  *^JL-Vio/    jJ    vÄi;:.floo/o  ^ju;q^o 

1,  sp^»/  ,?;äs  <iil  marginc. 


Poiche  perö  hai  concluso  di  dire,  che  se  confessiaiiio  li'  Ipostasi  accidenti  — 
sono  questi  cioe  che  sono  e  si  vedono  negli  altii,  —  giustamente  anatematiz- 
ziamo  chiunquc  dice  sostanze  —  e  questo  e  pleno  d'empietä  —  qnindi  anclie 
voialtri,  ripudiando  chiunque  attribuisce  tre  sostanze  alla  Trinitä,  negate  il 
numero  delle  tro  ipostasi  e  le  cliiamate  accidenti  o  nomi  vacui  c  ripndiate 
empiamente.  Anchc  San  Teodosio,  ripudiando  e  vietandoci  di  dire  sostanze, 
confessa  le  ipostasi  (quali)  accidenti ;  cd  il  suo  dlvleto  ö  molto  empio.  Se  cioc 
l'anatema  e  empio,  6  empio  anclie  il  divieto,  o  se  egli  non  confessa  le  ipostasi 
accidenti,  ma  dice  che  esistonoper  se,  non  sa  qucUo  che  haproibito  —  secondo 
il  tuo  discorso  —  se  noi  non  sappiamo  come  aralematizzianio,  opp.ure  egli 
proibiscc  a  se  stesso  e  ripudia  (se  stesso),  se  noi  anatemalizzianio  noi  stessi. 
Tutto  questo  va  anche  contro  voialtri  in  (conseguenza)  del  ripudio  delle 
tre  sostanze.  Ma  una  di  queste  (alternative)  non  e  vera.  La  nostra  confessione 
ortodossa  e  questa,  che  confessiamo  che  le  ipostasi  della  Santa  Trinita 
esistono  per  se  e  non  (le)  diciamo  sostanze,  come  neppurc  Dei.  Dove  hai 
trovato  tutta  questa  insolenza  senza  scienza,  che  ti  (fa)  dire  di  coloro  i  quali 
non  confessano  sostanze  alla  Trinitä,  che  confessano  le  ipostasi  (quali)  acci- 


:<;  I, 


»  95  a  1. 


714  SEI  SCRITTI  ANTITRITEISTICI.  [421 

Kj/  >ö.^L.  »J;   .-©»Jb.  1^/    l'ylo   [^l   )lciX^,-_3;    ooi  .-vra^jo;)!  )«m..  ^ 

I^Ju^  Ijoi^o  .Kj/   );■»  jKi.M  Jij  ji-.jLJLa  <H^  p  ou»     .^\qa  )jou>o  ool 

jjjoij   i-^^  a-.Aio  .^/  '^'A  \;-^-^i^  )-3«i^^^^!  ^-^/  JJ   »^Z;    -.J^V*  )J^' 
yjj   ^jjü   .IsioÖJ^  ]K\ts^   JiooJSs;    l.„^ol    ),—    ^«.XLJi  »J;   jJiaL./    .-^'^^Olä 


denti  e  nomi  vacui,  e  non  ti  (fa)  stare  in  riverenza  davanti  San  Teodosio,  che 
tu  con  falsitä  cliiami  Padre  e  vitiiperi  davanti  a  noi,  dicendo  che  egli  confessa 
le  ipostasi  che  esistono  per  se  accidcnti  o  nomi  vacui  mentre  sai  che  ci  ha 
proibito  di  dire  sostanze    della  Santa  Trinitä? 

VIII".  Come  intendete  che  le  ipostasi  sono  neüa  sostanza  comune, 
come  gli  accidenti  nella  sostanza,  oppure  come  le  sostanze  ipostatichc  nel 
concetto  di  eguaglianza  della  comunitä,  ciö  che  significa  che  esse  sono  una 
sostanza  comune?  Se  come  accidenti  nella  sostanza,  confermate  il  vostro 
discorso  mediante  la  forza  delle  obbiezioni,  (che  si  possono  i'are)  loro!  Sc 
come  le  sostanze  ipostatiche  nel  concetto  dell"  eguaglianza  della  comunitä, 
cio  che  dimostra  che  sono  una  sostanza  comune,  sciogliete  il  vostro  anatema, 
ciie  e  stato  posto  da  voi  conti-o  la  veritä! 

Soluzione.  Anche  in  questa  tua  domauda  tu  cammiiii  sul  medesimo  scntiero 
dcir  ignoranza  e  ti  sei  ridotto  al  grau  male  di  non  saperc  neppure  cio  che  e 
chiaro  agli  Scolari.  Chi  cioc  sarä  tanto  stupido  da  domandare,  quando  sentc 
(dire)  una  sostanza  della  Trinitä  in  tre  ipostasi,  se  le  ipostasi  sono  nella 
sostanza  comune  come  gli  accidenti  nella  sostanza?  üppure,  du  tra  i  maestri 
dei  Misteri  ha  detto,  spiegando  che  cosa  significano  le  ipostasi  o  come  sono, 
che  sono  sostanze  nel  concetto  della  sostanza  comune,  come  tu  dici  pazza- 


f431  1.  —  RFSPOSTA  DI  UN  ORTODOSSO.  715 

j^,  "^^ioo  .tsj/    i.^   Nj/;  x^-^o«  )N-ua^  Uäw/»  )N^>w:ä3  ^oouK-/ 

^_i^    r;^?«:!-^    It—    ^    ).-w-Ä>o/    -.^»'i    )--^sQA    -j-Vl    li"»"^'  v^   voou^o 

jbQ_a)  ^  )ooi-J    \.^^o  JI,«\-5  )1»   '"''^»^io  :|xiV-   ^;   j-ioöjuj  ..|ioo«A^3 

5  |.*Ä)o|^  U"^  jJo     .>  »..  ^■L^..oU>o  Uaoi  ^3o  .).Ju.^i3  )-«oio  ),_so  1^/   ^'^^j 

)«ia;o    ■•Ka.jni    vOOiAi    ^--'^o»   ^^  ^..^»»Kio    \-^»   ,-=.fcs-flDl    jJ;    ^    ^^/ 

10  jJo  ..^po/   I^ÖJLo:^  U^s^j^  t--N^  ji   -x^'r^h.   U^l    opo/   Uiy>  ^  >*j/   Ji 
;K^  ^   .jooi    ^JLio»   )-ioi—   |its.xio    )l    -.Q-jo/    jlooC^j    ).jU»o)-=)   vm  ;•  esK>l 

)öu^o    sai:La5o/o  Uia   io)-^,^j    yoa^i^;   vflo-ooioi;    )l.<i-^   ^^55^_a^aX  )J/ 
)^(r^JI    ).ioäjLO   -oioN-./   joou»   -ö(;    jfcsJi»^    ^oioh^l    )»/    OJLio      -i    •:-|-.jaio 

1.  lj»>pi,  tw.vi.  cuil.  —  :;.  II  c-ud.  liu  V"^??  —  •!■  ^  "L'l  cod.  sta  sopra  Ui  i'iga. 


mente?  Sicconic  ncppur  uiia  ili  queste  (cose)  e  stata  detta  dai  Santi  Padri, 
non  le  diciarao  neppur  noi,  ma  seguendo  tutti  i  dottori  ortodossi,  confessiamo 
una  sostanza  nella  Divinitä  o  dctcrmiuate  ipostasi,  afTinche  il  (nostro)  pensiero 
circa  il  Padre,  il  Figlio  e  lo  Spirito  Santo  non  sia  confuso,  ma  preciso.  Avcndo 
questa  fede,  non  afTcrmiamo  nc  accidenti  nella  sostanza  dcUa  Divinitä,  ne 
sostanze,  comc  neppure  Dei.  Üa  ogni  luogo  si  vede  che  questa  tua  domanda 
e  abbondantissinia  di  zizzania,  girando  e  rigirando  essa  attorno  il  mede- 
simo  (argomento)  e  facendo  tu  raolte  parole,  alTinchö  non  appaia  che  coloro  ai 
quali  aderisci  ti  lianno  man((>nuto  vanamente  e  tu  scmbri  essere  dcgno  di  loro 
6  (non  seixihri)  inferiore  al  tuo  valorc.  Poiche  nossuno  dei  Santi  ha  detto 
alcuna  delle  cose  che  hai  chiesto,  come  abbiamo  detto,  —  cssi  non  dicono 
cioe  le  ipostasi  accidenti  e  non  confessano  sostanze  nella  sostanza  della 
Divinitä  —  non  verrä  sciolto  Fanatema  da  noi  scagliato,  seguendo  noi  il  giusto 
divieto  di  San  Teodosio,  il  quäle  non  e  stato  posto  ne  malamente  nc  contro 
la  veritä,  ma  contro  l'aberrazione  della  vostra  eresia,  che  confessa  la 
pluralitä  di  naturc,  di  sostanzo  e  di  Dei. 

IX\  Chi  e  duuque  la  causa,  le  ipostasi  della  sostanza  comune,  oppure  la 


95  a 


716  SEI  SCRITTI  ANTITRITEISTICI.  [44] 

)_uaDo/;   jJS^wäw  .•vfn'o'mo/   yooui^/  )J;  ^^oi;  |  ..nnvi;   ^^  oo^  -JK-oja^ 
abcuwoo  ^  a£L^  ..).^oöi  f>\   jK-kJci^  )-ik.flDo/   ^;   y/o  .yOV-io|tsj   o/      yo^ou 

.^^OuK^/    s£Q.:LfiOo/  .-jlooC^;    [j^sool    )^^;    |J^C^^;    -'OV-^/   )->-^'t-0   ^;^    OJ-^00 
.•^cQJLfloo/  yoot-.^*— •/   jlj   w>.^oi    jjiai*/   '-»-"-^  ^t-^/  .j-o-floo/   öuK-./  jl;    0/ 

y/     )!/    .Jloo».2SS;    )._^Äo/    ),-«    Öl-K*^;     ^^    y^l    .yOOOP    ).*äo/;    )tsJi>wi. 
JIooÜSä^j   I^joso/   )».-.;   JKSAjo  .^^^.Ji;    ^ouiU;   w>^oi  .sca^Äo/j   )K_.joKj 


sostanza  comune  delle  sue  ipostasi?  Se  dmique  le  ipostasi  della  sostanza 
comune,  dimostrateci  che  e  possibile  che  quelle  (cose),  le  quali  non  sono 
sostanze,  siano  o  vengano  dette  la  causa  di  una  sostanza.  Se  perö  la  sostanza 
comune  (e  la  causa)  dcUe  ipostasi,  insegnateci  e  confermateci  che  la  sostanza 
comune  e  divina  era  prima  delle  sue  ipostasi  ed  al  di  fuori  dcUe  sue  ipostasi, 
e  che  e  la  causa  dell'  esistenza  delle  sue  ipostasi. 

Soluzione.  In  tutte  le  tue  domande  insolenti  c  confuse  ti  sei  posto  uno 
scopo,  cioe,  di  distruggere  il  discorso  di  San  Teodosio.  Mentre  egli  ci  iia  cioc 
proibito  assolutamente  di  introdurrc  nella  sostanza  una  e  natura  iina  della 
Santa  Trinitä  una  pluralitä  di  sostauze  o  nature,  tu  vuoi  porrc  qualc  causa 
di  una  sostanza  le  sostanze.  Chi  mai  tra  i  Santi  ha  dello  che  la  causa  della 
sostanza  uiui  della  Divinita  sono  le  sostanze?  Ma  soltanlo  tu  liai  camminato 
SU  questa  via  incalcata,  ed  liai  credulo  di  conchiudere  nella  tua  pocliezza  di 
mente  di  confessare  nella  Santa  Trinitä  0  le  sostanze  ([uali  ipostasi  o  che  essa 
non  e  una  sostanza.  Hai  detto  cioe  :  come  sono  causa  di  una  sostanza  le  (cose) 
che  non  sono  sostanze,  come  se  non  fosse  possibile  la  sostanza  una  della 
Divinita,  che  mediante  la  confessione  delle  sostanze,  le  quali  (airenuazioni) 
sono  tutte  e  due  empie,  che  cioö  confessiamo  le  sostanze  cause  della  sostanza 
una  della  Trinitä  e  di  uuovo  che  se  ([uesto  non  e  il  caso,  non  e  la  sostanza. 


[45]  I.  —  RISPOSTA  DI  UN  ORTODOSSO.  717 

jlö»-s/   .  ^"  aJL.:>o   jJ/o    I  -  "•^/    öu^^-o^  jl   );oi  y/j    ool   .^öio  •.);QJ   \er\i  mo/ 

).^eL.^    yj;    '^'>~^)-:*!    ^■•?   ^^'*'>^*^^    -V-**^®    yOotJSj    l-^o>i^    K*3    o/    )v>öio 
K>)»Q.y,_»o  .».iö/;    J.Joot    )jLDj    Jü/    Jk*A    )joi    -.CH-^^^oöi  n\    jNwoC^    j-^^o/ 

^^j^^^io  :)-.«h!Ss  )  NA^i  I  r.\  .   iNrt  voNj/  ^-*.x:^j  vm  ;  cool  ^—j-io— too  jJ  p;  ^; 

1.  ILa^jos,,  jl  ,-oil.  Iia  iiivece  erroncaniente  ICvaSwv 


Ma  quäle  tra  i  Padri  ortodossi  Iiai  tu  inteso  dire  qualcuna  tra  queste  (afferma- 
zioni)?  Invece  tutti  confessano  »na  sostanza  in  tre  ipostasi  ossia  persone. 
Poiche  hai  chiesto,  se  la  sostanza  Divina  e  anteriore  alle  sue  ipostasi,  (ti 
risponderemo)  clio  non  v'  e  alcuuo,  provvisto  della  ragione,  che  dica  questo. 
Vananiente  ribatti  ([ucsto  (argoniento).  Pero,  siccome  mediante  ronioniiuitä 
dellc  sostanze  vuoi  stabilire  unn  sostanza,  ti  chiediamo,  sc  non  puoi  con- 
fessare  la  sostanza  coinune  e  la  natura  all'  inliiori  delle  sostanze  e  dellc 
natura,  dicci  queste  tue  definizioni  :  come  e  possibile  ciic  In  confessi  mi  Dio, 
mentre  non  dici  che  Dei  sono  la  causa  di  questo? 

X\  Poiche  voialtri,  quantunquc  ci  udiale  dire  indcfuiitanieute  sostanze  delle 
i])<istasi  divine,  essendo  clic  diciamo  come  i  Padri  Saiiti,  opponete  a  questo 
la  parola  della  quantitä,  anche  noi  opponiamo  a  voialtri  la  medosiina  parola 
della  quantitä  e  diciamo,  siccome  troviamo  che  i  Doltori  ihiamano  e  uomi- 
nano  le  divine  ipostasi  liberamente  e  non  definitamente  esseri,  buone  e  vivc 
e  (con)  tutte  lo  altre  (denominazioni),  ([uanti  esseri  o  vivi  o  buoni  credete 
voi  che  dicono?  Dite  una  parola  circa  questo  e  colla  medesima  accettate 
la  risposta  ! 


•ir.  b  1. 


718  SEI  SCRITTI  ANTITRITEISTICI.  [46] 

);oi  ^/;   ^^^i^^^^     v-!^  ♦j.io.^Ka  ^03  n\  ->n  öv^    p  öuso  -.^Voi   '^^^io; 

•  .smJLfloo/o  )-ufloo/    y00t.JLbo   ii-iojl/   Jjlsojj    rjJsL^o  j-a.^    :Jjui'»J3o    )jl^^x>    :).w^-So 
^om^  ..Kj/    )q-«^  JJ   j;o(  v*^  .  /  .^M   ^.\o(;   j;l/   y^i,  K-/   ^»_oio 


Soluzionc.  Poiche  hai  posto  aiiche  questa  doraanda  ignorantemeate  per 
difenderti  mediante  la  stessa  circa  il  riumero  definito  delle  sostanze,  che  tu 
cerchi  assiduameiite  di  introdurre  in  tutti  i  tuoi  (discorsi),  e  chiaramente  li 
sei  mostrato  in  opposizione  a  San  Teodosio,  come  si  vede  anche  da  quanto 
(hai  detto)  piü  sopra,  0  dici  quante  diciatnu  che  sono  (le  ipostasi),  (visto)  ciie 
i  Padri  (le)  dicono  esseri,  buone  e  vive,  allo  scopo  di  introdurr(^  mediante  hi 
risposta  il  numero  delle  sostanze,  mostra  mediante  un  passo  dei  teologi, 
che  come  dicono  vivo  e  vivi,  santo  e  santi,  buono  e  biioni,  cosi  da  loro  ö  detto 
sostanza  e  sostanze,  e  poi  avrai  campo  di  porre  qucsto  qnesito.  Se  tu  cioe  non 
dimostri  questo,  trattienti  dall'  altbaiamento  vano  c  piaugi  su  te  stesso  c  la 
tua  ignoranza,  ehe  non  sai  ueppure  che  i  Padri  dissero  hi  parola  stessa  di 
tre  esseri,  e  chiedi  di  (picssta  come  se  non  fosse  stata  niiii  detta,  come  ueppure 
quella  di  sostanze;  e  tu,  che  da  te  stesso  (ti  fai)  commentatore  dei  Padri  e 
sostenitore  dell'  eresia,  chiedi  circa  ciö  che  e  stato  detto  chiaramente,  eome 
se  non  fosse  stato  detto!  Questo  ti  h  accaduto  causa  la  tua  uiancanza 
d'istruzione. 

XF".  Di  nuovo  circa  il  discorso  di  Teodosio.  Alcuni,  quaudo  si  (sentono) 
molestati  dalla  veritä,  dicono  di  amlare  verso  la  verita  delia  parola  slossa. 


10 


[47!  l.  —  RISPOSTA  DI  VN  ORTODOSSO.  719 

JjLi*^  ji-öi-a/    vQj/   ^yao/i    -.^-L-,    vs/    ^a^      .  I  .N,-.   .^W^/    vol)_i    )ts^»c>o»    * 
■  .ffr.  ■  nfv^.)!    I  .  ffT»  ■■  ^0^   jj/  .)l^oaJl   >fn.'  mo/o  JJJLS;   ).^ji..5  .-j^öC!^   j.:>eö  i  f>\ 

|l^_o«._=i/    )L-o   Ivi    jtotA   \il    JjLio   "^iSx^^io;    .^^t.yv)/    K-.}.io»^    ^^   ^*Aot 

ooi-j/  .JJl-jsq-:^  vm .  m^oi  loJ^o  .-jlSJi^.io  w.«  I^vnoij  ""^is^io  o/  ..JKj.aA.o 
)ju.'^  ji-cH^/   ^-io;  fjLX./  -Jto'oAo   |tOL:Maxi>  ».nt;'  foo/   vOou^~./   jJj   ^''^^Oioj 

«Ol;  )^-/  vm « tio»o«  loJ^o  -.jKJi^JiO  -«  ).i>AO»;  ^'^s.^wio  jJ  /  )jO(  '"'Jis.^oo  q\; 
.  -  •<  «  ^  y/  g^a^o  );oi.^  »s/o  -.yO^iLSü  o;oij  -JjOiJ^  öw^.^.-3  jLsaio 
•  .^o^^Jla_l^^  ot-^io^uj  «ö»  o/  :y*0)  ).i>Jioi;  yoli^-*  J!®!?  )-^  ^»-»oio  .jL...»a  yoKj/ 
)^M  |Jo  ^;  yj  .)i.^).:io«  oi.^^;  )oi..»^ol  yO'^ntoqiX  ^«-^  ).2ocla.  b^l  V-^iA 
),«m  ..'S.  ojb»»»  .-yol^j/  ^-oitot^io  )-Lio  ..|t.jL5s.3  voJ^/  ^«^n  >n>o  ^l»i  ^io 
^/  vA^/  vOOiloJL^CL.o()  )K...9oKX9  ».«öus  .■)löt..3/  "^  ">  ooN  yoo^l  .-vm  .  fr»o;)l 
y>-Oio/;   ^.«-^/   ^^  y°y^i    t-^/?   -o<~=>   -.ool  oulSj   ^  looNo  .vos^^is^o 


Sappiamo  cioe  ancliciioi,  che  i  Santi  Padri  clicoiio  h;  divinc  ipostasi  col  iioiiu^ 
di  nature  e  sostanze  eguali.  Perö  Sau  Teodosio  ha  distrutto  questa  parola 
nel  suo  discorso  attorno  Ui  Santa  Trinitä.  Coiitro  ([uesto  diciamo  anzitutto  : 
perche  ditc  voialtri  che  egli  ha  distrutto  questa  parola  dei  Padri,  perchö  le 
ipostasi  non  sono  sostanze  ipostatiche  ed  eguali  o  perche  (questo)  discorso  6 
empio  e  conduce  neu'  eresia?  Se  egH  vietu  di  chianiarle  sostanze,  perche  non 
sono  sostanze  ipostatiche  ed  eguali,  conie  sono  State  dette  dai  Santi  Padri, 
dimoslratelo  chiaramente  senza  controversia !  Se  non  pero  per  questo  esso 
lo  ha  distrutto,  ma  perche  il  discorso  e  empio  e  conduce  in  eresia,  qualunque 
essa  sia,  siate  forti  e  londate  con  vigore  ancho  questa  (eresia),  se  siete 
capaci!  Poi,  dopo  ciic  avrelc  stabilito  che  questa  o  (|uella  che  anleriormente 
a  ([uesta  avete  fondata  e  empia,  allora  l'orse  si  potru  ascoltare  la  vostra 
mirahile  interpretazione  dcl  discorso.  Se  perö  non  stahilile  colia  (vostra)  opera 
neppurc  luia  di  (queste)  due,  perche  vi  sforzate  di  mostrare  San  Teodosio  in 
opposizione  ai  Padri,  per  il  motivo  che  secondole  vostre  parole  egli  ha  aderito 
alla  confessione  della  loro  fede,  ed  in  opposizione  a  se  stesso,  perchö  ha 
detto  :  non  ho  tolto  niente  di  ({uello  che  hanno  dctto  i  Padri,  e  neppure  ho 
aggiunlo  qualcosa,   mentrc   egli  riguardava  conie   rihaldo  chiunque  facesse 


ys  b  2. 


96,1  1. 


to 


720  SEI  SCRITTI  ANTITRITEISTICI.  [481 

>5^;    )Lju/    ^^lo;^    .-ojlL-  Uv-ioo   p   .kaucoo/    yo^   JLs/   .'lij-»   )1  )iöu»]J 

oop/   .>^i»  h^:>->>-'?  oi^  )ooi    »^*^*  i^?   ^i-^?o  '^i    "^o^  .t-SLli.  Uaoi  ^/; 

fSi    -aX  -■ «  I   o/   ^'^«^»laJ    -.yOOiJLio   ^acuw,too  vca«_floVoi;   \^in  n\\o  )lcu.ieuoi; 

^-.JiSvcO^;  •.«MflSs-s  ^io  oilSoo^^  y°l^^.  oö»-^o  ^»-^  ©l^  -^'*^^*^  -.ou^H» 
JV*io/  jl>-il  )K-;olo  )in>>fl.ot  ^^'^«■^v^j  .jK^s^  -«j  ),:-/  ^^^^Ib^o  otü»^; 
.•).jo,.-^^i;io»   ^coo»o)JQ-OQ_s  ^_L^^ä.Kio   jjLioo  .^Xjsj    JjtiV^  )iöt»s/;    yOOUiO 

jooi    K-./    |J     )fcs„..Xi)lo   )k^»    ^o;c*Jai»    )i/    j-LSu./      .^aaü;    JL->. ->    — A*./ 


qualcosa  similc  a  questo?  Di  nuovo,  egli  ha  fatto  qualcosa,  che  iion  gli  era 
permesso  di  fare,  se  (la  cosa)  sta  cosi  come  dite  voi.  L'alto  sacerdote  nou  ha 
cioe  la  facoltä,  quando  cambia  la  definizione  di  coloro  che-erauo  prima  di 
lui,  di  distrug-gere  o  cambiare  qualcuna  delle  parole  che  souo  statc  delinite 
da  essi  per  stabilire  la  fede  e  sfuggire  alle  eresie,  quando  essa  non  condiice  ad 
un'cresia  quäl  si  sia.  Se  cioe  l'aUo  sacerdote  potesse  l)andirc  nel  suo  periodo 
(d'uiricio)o  cambiare  una  qualuuque  delle  parole  dettc  dai  Santi  Padri,  sarebbe 
lecito  anchc  a  colui  che  depo-  di  lui  slarä  al  suo  poslo,  di  hainlirc  Ic  suc 
parolo  e  qualunque  parola  dclta  circa  la  fede  e  la  retla  conl'essionc  dai  Santi 
Padri.  Nou  biasimiamo  noi  ferse  il  sinoilo  di  Calcedonc,  pi>rclic  ha  cambialo 
la  parola  dci  I*adri  che  il  Mcssii,\  e  di  due  uature  nclla  parola  (che  egli  ö)  i» 
duc  nature?  Se  cioö  San  Teodosio  si  e  trovato  in  grado  di  cspcllcrc  la  parola 
ciic  le  sostanze 'cguali  veugono  dettc  ipostasi,  mentrc  e  stata  dctta  bene  dai 
Padri  e  non  conduce  all'  ercsia,  ooiuc  mai  il  grande  sinodo  mondialc  huii  lia 
avuto  la  facolta  di  cambiare  o  distruggero  nna  parola?  II  divino  Dottorc  ha 
cioö  coraau(hilo  ucl  8uo  discorso  che  ucssuiio  diccssc  Ic  ipostasi  divinc  natnrc 


'/,9]  I.  -  lUSI'OSTA  DI  UN  (IRTODOSSO.  721 

y  .  n  Nrt^     ^ö,    ^'^"-^^^  --Ij^t-O    i-OVO    |i-3lO    Jji/l    )jiOcLL£Li>.    V^)-IO    OU>aJ-l     jl 

V-.^  vioa-;  /   ^-/i  .^  aaSs>  U:.Vo  )töi^/  ^/;  jax./  .-vootK-^  vo<h-.^-./o 
..UiVo  )iöu»/o  U»-«^s^  )lQ^k-.M  ^^b>»  )^!<^  x^  voaLbco^  ouioo  ..vojxxaj 

juj)    ^    )oo(  ^;j    ]i    -.Uv   i'    y^'^-iaio,o  ^.-J^kJö*;    '  Jla:ii..Ji^»   ^^^=5^^^^ 


'  96  a  2. 


1.  |l.ai.-ix=v  Uaii^  cod. 


0  sostanze,  ciö  che  6  un  parto  iM  politeismo  dei  Geiilili,  e  iion  che  non  chia- 
massitno  o  dicessimo  le  ipostasi  dcl  Padre,  dcl  Figlio  e  dcllo  Spirito  Santo 
sostanzc  ognali,  pcrche  esistono  e  sono  per  se,  come  ci  hanno  insegnato 
anchc  i  Santi  l»adri.  Cho  si  dicano  ciöe  le  ipostasi  divine  sostanzc  cstrancc '  e 
un  parte  del  politeismo  dcl  paganesimo,  c  non  che  (le)  diciamo  e  ciiiamiamo 
como  i  Sauti  Padii.  Guardatevi  dunque  e  trattenete  la  vostra  bocca  dalla 
bestemmia  circa  l'adorata  Trinitä  ed  i  Santi  Padri  e  non  errate  causa  la 
omonimitä  dclle  nature  e  dtdle  sostanze,  ma  intendele  la  dilTeronza  che  e  tra 
ff/uali  cdestrcuwc'.  airinciie  non  vi  accada,  mentre  prendete  (per  huonc)  Foino- 
iiimia  e  rea-uairlianza  dcl  senso,  ciö  che  ö  accaduto  a  suo  tempo  anche  a 
Giuliano  d'Alicarnasso  coUa  parola  cornitlibilr,  11  quäle  non  intendendo  la 
diflerenza  nei  nomi  di  passibile,  mortale,  corriiltilnlc,  s'immerse  nel  pozzo  e  nel- 
l'abisso  deir  eresia  fantasiastica. 

Soliizionc.  Poiche  la  confusionc  della  tua  domanda  e  del  tuo  discorso  non 
scorre,  non  dovrebbe  imbaltersi  nessuno  nelle  tue  chiaccliiere,  tanto  meno 
dovremmo  noi  parlare  contro  la  tua  nuUitä  c  ridicolaggine,  ma  affinche  tu 
non   sembri  dire   qualcosa  di    grande  ai  semplici,    e  necessario  che  le  tue 


W 


1.  E  la  traduzione  di  äWörpio;  alienus. 
PATR.   On.  —  T.  XIV.  —  F.   4. 


47 


722  SEI  SCRITTI  ANTITRITEISTICI.  [50] 

|vi>,->  )~>öü:^  j  viö  I  n\  yoj/  ^'f^/  )-i^'t-o  j^öw:»/;  -.V^)-);  l't-*^  ^  ^^■*7^'-/; 
^^^;  jK_.;o)^_J>;  -'V^/?  V^?  rr'^  '■*^^  ^^-^  ^'jK^'OA.  sm  V  mo/;o  jjJCSi 
Ol^   ^;    )Ls/   .y^  K.^  jJ/   Jlöu»/   ^-ü-r^a^K^  )jlXj>o  vmVmo/    .llo^!^^.^! 

jooi  t^/o  .-^cOa-cso;)!  I-Ain.^  ^^  Kn  mal/;  ^^  j-iJ^^  .^^oJl^Do/;  ).vijl.s 
I .  m  ..'S.  vd/  jJ;  ooij/    t'flMJl;    ^^   )ooi  <s>jf    )i\^  ^^  '-*^?W;   -'i-ooi;   ■^öi  Ju/ 

i.po/  oolo  .ot.  n  fm  °>  >o»— o  ^^o«..^  s-^jl^I/  >joo\  .>q»o  ).il^^.o  ooi  y/  jLa/ 
f.^/    )._L.^o  ^;   JSo/    :jLo  1'^   );oi.^  ötf>m°>   vnn .  foo;)l  ).<.m....;  •.^jupo/; 


parole  vengano  esaminate  anclie  qui  e  die  la  tua  stoltezza  ed  ignoranza 
appaiano  ai  giusti  giudici  che  in  qiieste  s'imbattono.  Hai  detto  che  sianio 
costretti  dalla  veritä  a  dire  che  i  Santi  Padri  chiainano  le  divine  ipostasi  eol 
nome  di  natura  ß  sostanze  eguali.  Dimostra  che  qualcuno  tra  noi  ha  drtlo 
che  nella  confessioue  circa  la  Trinita  i  F^adri  hanun  dclinilo  h'  sostanze  e  hi 
natura!  Ma  (questo)  non  potresti  (farlo)  neppure  se  tu  fossi  in  grado  di  dimo- 
strare  che  da  qualcuno  tra  noi  e  stato  detto  che  i  Padri  hanno  adoperato 
comunque  sia  il  nome  di  söstanza.  E  chiaro  che  questo  6  stato  proibito  da 
San  Teodosio.  E  se  qualcuno  dicesse  che  e  stato  (detto),  dovresti  dire  che  c 
stato  vinto  dalla  veritä,  se  non  vuoi  dire  che  anche  San  Severo  e  stato  infe- 
riore alla  veriti\,  il  quah-  grido  chiaramente,  quando  i  Nestoriani  l'eccro  uso 
dei  (termiai)  vietati  da  San  Cirillo,  che  i  Padri  ne  avevano  bensi  fatto  uso, 
nia  che  dopo  il  rfpudio  da  parte  di  San  Cirillo  non  peruKittiamo  a  nessnno 
di  dirli,  neppure  sc  San  Cirillo  nc  abbia  fatto  uso  prima  del  suo  ripudio.  Di 
nuovo  hai  detto  che  noi  diciamo  che  San  Teodosio  ha  ripudiato  questa  parola. 
Ma  che  dici  tu?  Che  non  (la)  ha  ripudiata?  AUora  dimostra  aver  egli  detto 
che  dobbiamo  dire  soslanzc  rt/nall  e  non  diverse,  come  hai  dclto  tu!  Noi  cioe 


i.51^  I.  —  lUSl'ÜSlA  DI   l  .\  OliTODOSSO.  723 

y~a>^   \^l]    ^öi~:ä   ■.>fi  CO  °)^    >,i..o ..  V)  '«-».^   >  1 ...  .i-V^o/    ^>J/f   JJLA-*/    -jJ   ^; 
y/i   •Ja.wJt   N-ä^l  oolo  .)Iq_.Kw».'^1   ^^i»  "''s&.^xj   \i    jjüLso  ^CQ-iÄ)o/   J.o)  .  >;.  m 

.yS.   «A^tojc    ooilo    .-^^^iO^.^io    >^MJilo     ly^l    jJ;    .-itl  ft>    ^JÜ;/o    l->:>ci^ 

1.  i^l,  i^li   cod. 


dimostriaiuo,  che  (la)  ha  ripudiata,  perche  lia  detlo  ciic  luiii  iiitroduciaino 
affatto  hl  pluralitä  delle  sostanze  e  delle  iiature  nella  Trinilä.  Poi  ci  hai  chiesto 
di  dimostrare,  se  le  ha  ripudiate,  perche  egli  le  ha  ripudiate.  Perclie  le  lia 
ripudiatp,  scntilo  da  lui  stesso,  il  quäle  dice  chiaramente  che  sono  uu  parto  del 
politeisnui  dei  Gentili!  E  questo  appare  dalla  testimouianza  del  tuo  Padrc  il 
Graiiiinatico,  il  quäle  non  dice  soltanto  Divinilä  ',  male  chiama  aache  trc  cou- 
chiara  Ictiera  maiuscola.  Mentre  cioe  il  suo  oppositore  anatematizza  ('hiunque 
dice  tre  Divinitä,  C(jli  dice  contra  di  lui  iicl  prinio  discorso  cosl  :  sc  non  diciamo 
che  le  trc  Divinitä  sono  diverse  nella  natura,  e  depo  aver  addotto  frammezzo 
altre  (cose)  egli  dice  cosi :  diciamo  dunque  che  esse  sono  eguali  nella  sostanza. 
Ma  6  noto  ad  ognuno,  anche  se  non  lo  dice  fo^pressamente),  die  con  cssr 
egli  intese  dire  le  tre  Divinitä,  che  non  sono  cioe  diverse  nella  sostanza.  Ma 
ascolta  ora  un  po'  con  le  tue  orecchie  linterpretazione  del  suo  discorso,  quan- 
tunquc  colui  che  abbia  anche  un  poco  d'intelletto,  non  abbia  affatto  bisogno 
d'interpretazione.  0  come  quello  che  dice  lo  Spirito  Santo  del  popolo  Israe- 
litico-,  hai  chiuso  i  tuoi  occhi  ed  hai  serrato  le  tue  orecchie,  affinclie  tu  non 
veda,  seiita  c  comprenda  e  tu  ti  penla  e  ti  veuga  perdonato.  Ora  dunquo,  che 

1.  Hurule.  —-2.  ClV.  Is.  vi,  lu:  Marc.  Vlii,  18. 


%  b  2. 


724  SEI  SCRITTI  ANTITRITEISTICI.  [52] 

Jl^^^\;    «oioK-./   V--^  JJ    —oioK-./    )lö^s/i    jLsQ-a:^;   .ai-aoo;)!    ).>(Tn..\ 

:.m..,^Ä);oij  |-;ciia:b^o  lloa^o-ot;    ).>o..q.q\   ou.^-/  vj®  -.^nma    ^^/   |jJL3o 
,  ^v.  oC^  )ooi    ^-I^^  |1;  yof-io   rvA^S   JLiJLDo  jI^ioA       .ra;:^)©/;   -öi  vj? 

).i^oi  )ju)Jj  )q-U;  |..'>>>o  ji»  -.v^  it-v»/?  ^M^  ••*^^  »^^  ^J®*®  -r^ 


dal  Santo  stesso  appare,  porche  egli  ci  ha  vietato  di  dire  sostanze  e  naturc 
circa  la  Trinitä,  cessa  dal  domandare,  perclie  vi  arrabattate  a  dimostrare  che 
SanTeodosio  e  contrario  ai  Padri!  Egli  cioe  non  e  contrario  ai  Padri,  come 
non  e  contrario  ai  Padri  neppure  San  Cirillo,  il  quäle  ha  ripudiato  ciö  che  c 
stato  detto  da  i^ssi,  quando  alcuui  ne  fecero  cattivo  uso.  Poichn  hai  dctlo  che 
la  confessionc  di  IVde  dei  Padri  e  che  confessiamo  le  ipostasi  soslanzc  e 
nature,  secondo  il  tuo  divieto,  e  se  essa  serve  a  stabiliro  la  fedc  ed  a(farci)sfug- 
gire  air  eresia  e  conduce  all'  eresia  qualunque  essa  sia,  allora  e  permesso  al- 
l'alto  sacerdote  di  sopprimerla,  e  se  l'alto  sacerdote  pu6  sopprimerla  secondo 
il  tuo  discorso,  quanta  maggior  facoltä  ha  avuto  San  'reodosio  di  bandire 
le  sostanze  e  nature  che  voi  dite,  c  che  tu  non  sei  in  grado  di  dimostrare 
essere  State  deünite  nella  conl'essione  circa  la  Trinitii  e  delle  quali  e  stato 
mostrato  a  quali  cmpietä  alcuni  ie  hanno  condotte !  Anche  ora  dunque  lu  dici 
contro  di  uoi  nella  tua  inqnidciiza,  piuttosto  anzi  contro  di  lui,  eiie  sc  egli  ha 
ripudiaLo  le  sostanze  eguali  e  Ic  naturc,  lia  fatto  qualcosa  ciie  non  gli  cra 
Iccito  di  farc.  Ouesto  tu  dici,  pcrche  forse  hai  creduto,  che  non  si  puo  dimo- 
strare a  quäle  empietä  possono  essere  condotte.  Ma  ecco,  egli  ha  detto,  che 
(esse  sono)  un  parto  del  politeisnio  dei  Gcntili;  ed  alla  risposta  il;i  [larle  di 


10 


[53]  I.  —  HlöPOST A   DI  IN  OUTODüSSO.  723 

^/j    )Kjl30)  ^^i^iOwO   .J°>'>'..;    )löoC:Sx   toU.,wflDj    )^J^7    -.t-^/    oo(    )o»o   .JLa_Kj>o 

^/o  .y^.Qo\l    jöC^   jN^l  a\  ^-^-•/   -.joi-^   l-ioQjuu  ^'^io  y/j    w.ö(  •.vm'.noo/ 

'    oocx   ^oup   vXDQ-.i/»    )tv.A^»Ki  s^/    sA^    ^   .yCtV  imi    |°ti'«;    )ÖC^    lo|  <..^«>; 
K..^  -.oooi  ^laM  l^^ypQj  vm  •«•  mo /    ^NT^^o  ^V);    ^/o  :ooo4  ^v^/i   yOJOi 

'>  >o  Jüj)    o/    ^CDQ_.i]J    jo-^lj   i-*"^  y^   K-^    .jöCSs    jfcC^l  aS>    .  "^-Z    .-joiSs 

"   )_AOi    K_j/    v^/     )jL^    ^9    y°*—^    .o~*;o/    K^|jV^    joC^    .-)jl^^    )-mO);    o/ 

.i-iojij   ys>  Nj/   1^3»-^  Kn.mal/   v-^aji  jj;   ^6«  o/   -.kn  mal/   K-j  i^;    to/ 
\\->.^)ol   K^l^otpo;    )KX^  «o^J^^  oA  )o<  •.v.nm°>Ui  jJö  |J»  pojl   ^^  yjo 

.    »\oi;     {.^OmIo     )J/     -.IjÖi-S    O-.)     .«r><v>o>i.     ■  ---N^N««     K^OU    UöiJ»/     ^^     yJUJJ 

1.  «j«  i:  lipelulo  dal  codicc. 


coloi'o  che  dicouo  sostanze,  cioe  che  sc  ogni  ipostasi  (e)  una  sostanza,  come 
non  (ci  sono)  tre  sostanze,  egli  ha  risposto,  sc  ogni  ipostasi  (e)  Dio,  come 
non  (ci  sono)  tre  Dei?  Egli  lia  detto  che  quello  che  (da  essi)  viene  concluso, 
essi  (lo)  concludono  da  se  stessi  e  che  sono  piü  pieni  del  triteismo  dei  Genlili 
che  del  politeismo  dei  Gentili.  Se  veramente  fossero  affetti  del  pensiero  d'Ario 
coloro  che  dicono  e  secondo  il  tuo  discorso  confessano  le  sostanze  estranee, 
non  ci  sarebbe  luogo  per  la  sua  risposta,  poiche  (potremrao)  ribattcr  loro 
secondo  il  loro  pensiero  stesso,  che  se  ogni  ipostasi  (e)  Dio,  come  non  (ci  sono) 
tre  Dei?  Non  pnoi  cioe  dimostrarc  ad  Ario  o  ad  alcuno  (che  e)  del  suo  pen- 
siero e  che  dicono  le  sostanze  estranee,  che  essi  ahbiano  sempre  coufessato 
il  Figlio  o  lo  Spirito  Santo  principalmente  come  Dio.  Dunque,  come  dici  ora 
che  e  stato  dimostrato  a  quäle  empietä  alcuni  tra  voi  hanno  condotto  il  (dis- 
corso) delle  sostanze  e  delle  nature?  Quindi,  o  tu  dici  che  e  stato  ripudiato 
giustamente,  oppurc  tu  prcferisci  dire  che  non  e  stato  ripudiato  rcttamente. 
Se  tu  dici  che  non  deve  venir  rigettato,  ecco  tu  ammetti  che  l'alto  sacerdote 
puö  ripudiare  non  soltanto  una  parola  detta  di  passaggio  da  qualche  Padre, 
ma  (puö)  cambiare  auche  una  definizionc  di  coloro  che  erano  prima  di  hii  e 
che  egli  ha  la  facoltä  di  sopprimere  o  mutare  anche  una  proposizione  che  egli 


72(i  SEI  SCRITTI  ANTITRITEISTICI.  ÖA] 

väi^äVoi;  ).^;oj3^io  jiaJLia_oi;  ).ia-Q_Q.I^»  jKJ^ioJiwO  -.JLiJlI  «ojoio^ß  ^ioj 
.JLsoio  «Ol;  )^*/  vm»«);otA  yj  .•v3lX--jlj  o/  ^'Ji&^^^^j  »^'^i^  .•|.ia--too 
llQJLieuOiib^;  jlS^io;  iv^/  .KäV.  ^^§isiolj  jLs>li  .yJ^:>.  7"^  ^!  Q-Xioo 
jl/  .•Jl:3aio  |^^io  «Ol  a^;  >5s>^l,  jj,  QjL.ioo  .^ca*.Äioi;^  jLiOio  y/  ).:<x^K:o 
!)7  a  1.  Ijoiso  ool  ^— .^4°  .via.*a>;oi  onio  ,^o;)S..i^jj  ^*.>^'^  ).jl*c>  )jl^3vjs  w-^ilj/ 
).ia-«too  )iajLia*oij  ).^)a*Q_o^;  jtC^io  ^^.aj;  ).jö».3  ül*;  w».ax:>o;  .-Ivio/j 
K-/  |.a2^w«QtJi  |jLio  Kiw^  jlo  .^fiQ.-.flD;oi\  jliaio  y/  .•vjQ.^.floioi;  ).*>axii..\.o 
^OÜ^  ^^£Q.J  |.J^— /j  |.ioo  .-jlöl.s/  ^Oi^  ^^^jl^N.>o;  ^^JOi\  |;oi  K-.i> 
l-^^jQ^!  ^it  y^l  .jlaJL^^oi^  ^^m.^  jj  ^oiacoSo  .-^Am-Stoo  K.*).«^^ 
«öio  va>a2^_.;a-Ä  )jl*»j3  ^^  Kio,--*!/  ^iö  );oi;  .-joi.^i.jJ  sx^^.\  llJLJfSo 
«öl  .-JLüoo  vßii.»o/j  jjoio  .t^ioj.A.1/  )io|„Ä>  ^*j  ).»"»h.o  xr^  .-l^aflOLSl/ 
^  Ko.flQ.9l/j  .K.'^i^l/  )löoi..'5^;o  |öi..'5\»  )l,.-:ii  )K.,joK.\  vQ.ajLäo  Uoij 
|..M._.a.A.^  ^:ba«.^^^;  '^'■■«^  ^-.^oi  .t<.ioj.o.L/  .-sjKaa  .•^m.-.aao»)].  ).-.«.<« 
)~ioä.JUÄ  )K.Mo  |.jL*3o  \«„es)ol  |^-*j  «D|o  joi^^S  y.^  ..^*oi*fc^»/  Jlai^.oi; 
)J   .-K^j.A.Ajä  ^-^i^j/    ^-oia  ^^jlmK^  vr*'J^'^J   ^.■=>''   ^s/    ^^.\oi.2o  .)jt.«.jo 

I.  "Ol.  il  cod.  ha  ^oi- 


ha  definita  per  stahilire  la  fede  e  sfiiggire  all'  eresia,  se  essa  conduce  ad 
un'eresia  qualsiasi.  E  come  non  dovremmo  ridere  di  te  che  non  hai  appreso 
neppure  a  parlare?  Hai  detto  uiia  proposizione  definita  per  {stahilire)  la  fede, 
sc  conduce  all'  eresia.  Ma  chi  e  che  non  sappia  che  non  e  la  proposizione  (stossa) 
che  conduce  (all'  eresia),  ma  che  gli  uomini  nella  loro  prava  volontä  vogliono 
ricavarne  un'  eresia?  Hai  crrato  di  nuovo  anche  nel  tuo  dire  che  l'alto  sacer- 
dote  puö  sopprimere  una  proposizione  definita  per  stahilire  la  fede  e  sfuggiro 
all'  eresia,  se  conduce  all'  eresia.  Non  sai  quäle  e  la  dilTercnza  tra  questa 
(proposizione)  e  quelle  dclle  quali  si  servono  i  Padri;  appena  allre  persone  le 
prendono  in  caltivo  (senso),  vengono  rigellatc  cd  il  loro  ripudio  non  detrae 
alla  fede.  Come  (e  il  caso  dijquella  di  miscela  e  uomo  vcstito  di  Dio,  che  questa 
e  stata  anatematizzala  da  San  Cirillo  e  l'altra  rigettata  c  da  San  Severo  anate- 
matizzata.  E  (come)  queila  delle  sostanze  c  nature,  che  ora  e  stata  portata  da 
voi  all'  assurda  confessione  degli  Dei  e  dello  Divinitä,  e  che  e  stata  rigettata 
da  San  Teodosio  o  poi  e  stala  analcmatizzata.  Quelle  cio6  che  sono  State 
definitc  per  fondare  la  fede  sono  nn  Diu,  una  sostanza  e  natura  e  tre  iposlasl.  i^rr. 


10 


I.  —  lUSI'OSI  A  DI  UN  ORTODOSSO.  727 

t^..|.^fl.\,v>  clS.1   vQ.joi    ^^Jlj|J    v^ua   jjioi   ^_ioo   :v:>0JJ    ).ioai-Do     ).^..iX>o/    yoyJM 

I '  - '  V   yL^l  vXQJLcDo/f  ).,^a3o  : .  «\  1  f>  v>  ).boäi^  )K.^I«  ^;«^^/  l^^oi^;   >^öto 

l^^i^        'Jlaiionioi    )fioJ.io    |K_.Va.iwj    »_^3   ..jt-.l    ^vi«;    ^;*^^/    ^o/    »3/    jlj    "'" 
I,  ..\  );aj    ).MQ.io   y.^    jJ«    ^^9  ajoi    :iö^)    ^o(^m   ^-^ot   J-jl^«^    ).joio  »t*^!^ 
[«».eool    ),_»;    v«öi^   )1    -.l-^äii);    |.J... IV)   ^/   vaULodo/   jJo  -.jlooi^S;    )_>^^do/ 

1.   l»aoo/     U*eoN  cod.  —  2.  |l.aj»ouao»    cod. 


Queste  i  Padri  iioii  lianno  soppresso  mai,  quantunquc  moltissime  volte  alcuui 
se  ne  siaiio  serviti  malamente,  ma  Hanno  piuttosto  dato  avvertimento  del  pravo 
pensiero  di  coloro  i  (|iiali  ne  fecero  cattivo  uso,  lasciando  le  stesse  indistur- 
bate.  Conw  insegna  San  Basilio  nella  lettera  a  suo  fralello  Gregorio,  scrivendo 
di  (cose)  siinili  a  queste  cosi  :  Poichö  molte  dottrine  circa  i  misteri  non  distin- 
guendo  la  comunitä  della  sostanza  dal  concetto  di  ipostasi  cadono  nei  mede- 
simi  dubbi,  e  credono  che  diciamo  non  essere  la  sostanza  alcunclie  di  distinto 
dair  ipostasi  e  percjö  alcuui  ili  coloro  i  quali  accettarono  queste  (dottrine) 
senza  indagare,  si  compiacquero  di  dire  anche  i<«a  ipostasi  corae  una  sostanza 
cd  air  inverso  coloro  che  accettano  le  tre  ipostasi  credettero  in  conseguenza  di 
quesla  confessione  che  si  dovesse  parlare  anclie  di  una  divisione  delle  sostanze 
secoudo  il  numero  corrispondente  delle  ipostasi,  percio  ho  coniposto  per  te, 
aflinche  anche  tu  non  abbia  a  patire  alcunche  di  siraile,  in  breve  un  discorso 
(H  clucidazione'.  Questo  Santo  non  sopprime,  per  evitare  tutte  e  duc,  cioö  che 
confessiamo  una  ipostasi  alla  sostanza  uiia  della  Divinitä  c  neppure  sostanze 
secoudo  il  numero  delle  ipostasi,  una  sostanza  e  neppure  le  ipostasi,  quantunque 
alcuni  sc  ne  siano  serviti  malamente.  Queste  (cose)  non  hai  potuto  sapere 

I.  Biisiliu?,   Episl.  XX.WHI  liregorio  frnlri  rli'  ilisrrimine  essenliae  el  Injpostasis  (P.  G..  XXXII 


'28  SEJ  SCRITTI  ANTITRITEISTICI.  [5ü] 

'Ijöo  vA_v-\    ou^  ^^^-^^i--»   :vt-*^/  U^^  jiöu^ji;    ^-^oi  ^  «otj  )^-/ 
^io  oitoo»^   ;,o):d;    06»:^  ^^  06.   >^'i>-Ji   -.OU^J-S  .S^o^JlJ   0/    ^^^U; 

.-jjo^-.^'^;   vroo;onam_3  ^_t-2i.^iwK.io  ).jLioo  ."^^^   jlöi.c/;   yoouio  ),  n^f 

>4.^    jJo   .sAts^    ;)jj,    oöi    ^*/    ^.^ts^^lo  .l^iojll    jJ    JU/    ^iO    ^ots.iaiO;    ^ii 

Iv*^/  )\^'i  |laiicu.ot  ^^ooj  jK:^io  ^a!^,  .v^/;  J^io.*  ^otoo  i-^^ 
|J    ^;    y/    .y-2,o\l    ^:^oi    K-J^jj;    J^O-/    .-^^^j,    jjöo   Jt_v2i.   s^^-Ji^ 

•  .i^-*jjt/   ^;    jJ    .|^ai>i:i   ^-*jj   ^p^ioj   |-2uk.3   loio^i   .•)^^pai>.  ^-au.V^ 

1.  Pov^  sul  inargine. 


causa  la  tua  ineducazione  ed  ignoranza.  Di  nuovo  hai  detto,  che  se  l'alto 
sacerdote  Iia  la  iacoltä  di  sopprimere  o  cambiare  durante  il  periodo  del  suo 
sacerdozio  ogni  parola  detta  dai  Saiiti  Padri,  colui  clie  dopo  di  lui  sta  al 
suo  posto  ha  pure  la  facoltä  di  sopprimere  le  sue  (parole)  e  qualunque  parola 
che  e  stata  detta  dai  Padri  circa  la  retta  fede.  E  perclu'  rimproveriamo  il 
sinodo  di  Calcedouia,  il  quäle  ha  cambiato  la  parola  dei  Padri  che  il  Messia  e 
(composto)  di  (lue  nature  in  quella  di  (e)  in  due  naturc?  Gredendo  tu  nella 
tua  mancanza  di  spirito  di  porre  una  base  iucrollabile  0  voleudo  tu  l'are  dci 
complimenti  al  sinodo,  hai  dello  una  parola  (;he  mai  e  stata  detta  da  alcuno 
e  sei  come  colui  che  combatte  l'aria.  Non  sai  neppure  ciö  che  vuoi  dire,  nr 
ciö  su  cui  disputi.  Quando  hai  mai  tu  udito  dire  che  l'alto  sacerdote  ha  la 
facoltii  di  sopprimere  ogni  parola  detta  circa  la  retta  fede,  allinclie  tu  possa 
ribattere  convenientemante  (questi  argomenti)?  Se  perö  non  pnoi  dimostrarc 
ciie  questo  e  stato  detto,  perche  abbai  vanamente  contro  ciö  che  non  e  stato 
mcsso  in  discussiouc,  come  i  cani  che  sogliono  abbaiare  ai  tuoni?  Non  ti  sei 
vergognato  e  non  hai  tremato  di  conf'rontare  il  sinodo  di  Calcedonia  a  San 


10 


[571  I.  —  RISI'OSTA  DI  UN  ORTODOSSO.  729 

jlö^s/   ^_io»   -öi  ""^isv^sl;.  vm  » fro<)l  |  «, m ....  y/»    hsjl   v^/o   .-KjI   \\.'.d    s.Q_i/ 

) ..,.  '»o  t    lot « •>;   |K!^>.^CL^   «^l^wmKjiI;   ^«j    ■•|lfiJiV>,..o)i    jlwtil   jK^b^Jio;    «-^Z? 

vf>  m°>  ^3   oö»;   ^■^vjtvflo/o   v\>o.ii     .vm  .  tTf)o;|l    ) «  m  ..    ,_3l^   )^Jo',LkXLbot    »-*^ 

10  jbot «  fi  \a;    ^;   ^^oi    't-Q^   jöC^o   JLxJC^o    ^ssLLcool   io)..,^fTf);    yn"i\  .;   ^; 
^_^;   ^öi   ^;   ojo«   :q^^x„^^^  I>-^'«-o   )i<öi^/   oS^;    )  ?^'^?   ^°t  P  J^  /   -l-i-S^  o^ 

.Ol\°>I    jloiVl  .Ol    ^J^OO    -.Ol^v/    IlüS    ^ih^2>j    ^ii    •.)...,.«,>.V»    |;olK.J    jjL^lD    ^Vl 
01.^0     :^fn  .,(TljO<;     )_3V^^     ^JS,      l).:äa^I/     K.j/     s^/;     ^.^.^O      "\^/     .rr.  .  mic^n 

K*_s  yo  «t°";   Q-wJXJt/   jJ    :^^y^)^m_/  Ki^;    |-X«^V   jjöoj  Jjjl./   :Vä   yi. 


JOOI 


Teodosio  clie  con  ironia  chiami  tuo  padrc;  e  dici,  se  San  Tcodosio  sopprirac 
ciö  che  e  stato  detto  dai  Padri,  perche  rimproveriamo  il  sinodo  di  Calcedonia 
che  ha  cambiato  la  parola  dei  Padri  c^he  il  Messia  (debba)  venir  coiifessato 
(composto)  di  (hic  nalitre  in  quella  (che  e)  in  due.  Chi  duuque  hai  udito  dire,  che 
la  parola  rotta  della  fede  (debba)  venir  carabiata  dalla  prava  opinionc  di  un' 
eresia  qualsiasi?  Ma  forse  tu  credi  che  San  Teodosio  ha  fatto  questo  c  scgre- 
lamente  lo  oltraggi,  perche  ti  vergogni  di  lar  questo  apertamente.  Ascolla 
ed  intcndi  che  San  Teodosio  agi  contrariamcntc  a  quelli  di  Calcedonia!  Che 
egli  conservo  cioc,  nientre  ci  vietö  di  dire  sostanze  e  nature  nella  Santa 
Trinitä,  la  retta  fede  di  un  Dio  e  di  una  söstanza  e  natura  in  tre  ipostasi  ossia 
pcrsonc.  Egli  rifuggi  pero  dalla  vostra  eresia  dclla  pluralita  delle  sostanze, 
dellc  nature  e  degli  Dei.  A'on  cosi  invece  quelli  di  Calcedonia.  Ma,  mentre 
soppressero  ciö  che  di  retto  hanno  insegnato  i  Santi  Padri,  cioe  che  si  con- 
fessi  il  Messia  (composto)  di  <1iil'  nature,  hanno  introdotto  la  (dottrina)  che 
logli  i)  in  due  nature,  decaddcro  dalla  fede  ed  inlrodusserb  un'  eresia.  Poichö 
aiiclic  tu  ti  sei  inquinato  della  lepra  doli'  eresia  ed  in  essa  il  tuo  pensiero  si  e 
raffreddato,  anche  tu  non  (sei  in  grado  di  distinguere)  tra  ciö  che  e  contami- 
nato  e  puro,  come  gli  cmpi  sacerdoli  della  Casa  d'Israele  non  furono  in  grado 


'.i:  I.  1. 


730  SEI  SCRITTI  ANTITRITEISTICI.  [58] 

^■..•>*/    JJ^^   ooio   .)»o^2^    |_aL*jaQ.io   K-^    Kil    jJo   Uaoi   ..)).ia^sJ^   )ji-*t-o 

<b2L^   ».3   :J.ieöJLi>   voV^>o)Kj    jKi'o*    viaJl-coo/;    ^ö|.I^  -.yja....^;)!  |  >  m ..    V-.^ 
j-lSL./    -.oa^ü;    )Lw...i^   v..*^»/   tjJLso-bo   jJ    ».m .  rnjo)    loAo    tjlöws/    ^^   iv^-^l 

•  .)jLi"^    llö^.^l   ^_>Aoi;    -.^"^^Klflo/o    ^^>.    ^^oC^3    ^2l^^   jJ/    .jlö   iv^   ),_* 

•.jjuffA    )  'l'q\  V)    ^0|.^     O...  >  ..1/     K_.)  wU    ^'t-^    ^^«     >   .«Xoi    jjb^    Q-dOlS    ^ 

]lf-t'f^   jlo^,^;   jK^UUQ^M^M  ö|.^K^/;   ^U  ^^t    ^J^   ^öC^;   .-1,.^^  j-Jo,,.». o\ 3; 


di  distinguere  tra  il  sacro  e  Timpuro.  Di  nuovo,  poiche  non  sei  stato  in  grado 
di  nascondere  la  pravitä  del  tuo  pensiero  verso  il  nostro  Padre  Teodosio, 
hai  aggiunto  anche  queste  (parole)  :  se  cioe  San  Teodosio  ha  potuto  espel- 
lere  con  i'or^a  la  (dottrina)  che  le  sostanze  eguali  vengono  dette  ipostasi, 
sebbene  ciö  sia  detto  dai  Padri  e  non  conduca  all'  eresia,  come  mai  non  ha 
avuto  il  grandc  e  mondiale  sinodo  la  l'acoltä  di  sopprimere  ossia  cambiare 
una  parola?  In  ciö  che  e  stato  detto  sopra  ti  e  stata  spiegata  bastantemente 
la  differenza  di  qnesti,  che  tu  o  per  la  frigiditä  del  tuo  pensiero  o  per  la  tua 
adulazieue  soirvile  vuoi  confrontare.  Perche  non  dici  tu  qucsto  nella  tua  impcr- 
tinenza  anche  dei  Santi  Cirillo  e  Severo,  che  se  essi  poterono  sopprimere  ciö 
che  e  stato  detto  dai  Santi  prima  di  loro,  anche  il  sinodo  di  Calcedonia  pote 
sopprimere  o  cambiare  niia  parola?  Ma  invece  di  tutto  questo  ascolta  ed 
intendi,  che  questi  Santi  Pndii,  quaiido  vietarono  parole,  le  quali  ante- 
riormente  erano  state  adoperate  rettameute  dai  Santi  Dottori,  non  lesero, 
la  fede  e  non  introdussero  un'  altra  parola  contraria,  come  lia  falto  il 
sinodo  di  Calcedonia,  il  quäle  ha  riiuidiato  la  (parola)  (//  (lue  che  e  la 
dichiarazione  della  vera  unione  cd  ha  in  sua  vece  introdotto  quella  di  m 
(iiip,  la  quäle  costituisce  la  dol Irina  di  Nestorio.  Colui  che  vuole  eguagliare 


.v.)l  I.     -   niSPOSTA    DI   UN  ORTODüSSlt.  IM 

.  y.«.  >N^^^    \^\^    j^ä^lOJl         yOoC^^    ^^O    JOÖI    U^y.^    |Q-*^;     )^^    y.«\(X^;     03|0 

Oi^   ^^-i/    s^Ijl^  •.>m  .  ft>o;)l.   )  «m^   lalS.«    ^.^'t-^  JQ-»'-;    ^'l    \^^    t^  oolo 
»*öt    "^^io    .-J-JL^t-is    ).-«oijo    )v.s»o    j—s/i     )_ioä_L_jQ.I^    r^U°    oiiaiLj     jlS^^ÖJi 

|K-.'pQj   v£a:^£Do/f   ^o«qlS^^  hs.ll    V^/o   r'XOiA^oo;)!  1-^23.^:3    ^aSi^L  N^j-wiT^^i 

lö    ^-ä;     ).J0!    ),_io|_iOj     OUiO     .KAI     \K*.\il    )jOv\    )?/     JLi-/     ^iO    .);0|    jo-xO 


■17  li  •.'. 


queste  due  (cose)  sara  im  luclibrio  e  verrä  deriso  da  tutti  gli  uditori  giusli. 
Di  luiovo.  mcntre  viioi  dimostrare  la  tua  propiiiquitä  a  San  Teodosio, 
lo  calunni  coUa  tua  perfidia  e  mentre  fai  come  se  tu  lo  baciassi,  lo  mordi 
p  dici  :  il  diviiio  Dotlore  ha  cioe  iiighuito  nel  suo  discorso  di  non  dire  le 
diviiie  iposlasi  sostanzc,  ciö  che  e  un  parto  dcl  politeismo  del  pagancsimo,  c 
di  non  chiamare  e  dire  le  ipostasi  del  Padrc,  del  Figlio  e  dello  Spirito  Santo 
sostanze  eguali,  perche  esistono  da  se,  come  ci  hanno  insegnato  anche  i 
Padri.  Che  secondo  Ario  si  dicaiio  le  sostanze  estranee  e  nn  parto  del  poli- 
teismo del  paganesimo  e  non  che  (le)  si  chiamino  e  dicano  secondo  i  Santi 
Padri.  Circa  quanto  hai  dctto,  che  secondo  i  Padri  dite  le  ipostasi  sostanzc, 
perche  esistono  da  so,  ti  e  giä  stato  detto  abbastanza  in  ciö  che  (e)  sopra  ed 
6  superfluo  che  rimuginiamo  le  medesime  (cose)  in  vista  della  tua  stoltezza. 
Poiche  pero  hai  conchiuso  nclla  tua  ignoranza  o  perche  ti  vergogni  ora  di 
rinnegare  apertameute  San  Teodosio  e  dici  di  lui  che  ha  ripudiato  soltanto  le 
sostanze  estranee,  diremo  contro  di  te,  a  nostra  volta,  il  tuo  stesso  discorso 
risibile  :  ärmati  e  dimostra  questo  :  da  dovc  sei  pcrvcnuto  a  questo  pensiero. 


'.W  ;i  1, 


732  SRI  SCRITTI  ANTITRITEISTICl.  [60J 


vCQ 


jl   oj^cu^o  .6i^J^^.^^-bo   |^V-°   o>-^^-N    t-^   j^m.^;    ol^s.Ow^  wJLs  ^^   oj/ 

sÄiiÄo/   K2^1   ^"-^  *^  .Jt-iof>\io  j)/  -V^/;   ja— i;    J^/   ■««•>»v>  jJ;  .-öi 
^^s^   po|j    [xSiso    sm.v  mo/    lo)...^^^   /-ßo?    -ö<°   -.ool  >f>  mS   JK-'poj  ^^ 


I.  a»'oi.  il  cud.  liu  o^ol- 


dal  discorso  di  questo,  che  egli  scrisse  controcoloro  che  dicevano  sostanzc  e 
nature,  e  dove  piioi  dimostrare  che  egli  rimprovera  coloro  i  quali  noii  dicono 
consostanziali  il  Figlio  e  lo  Spirilo?  Ma  se  ti  senti  turbato  dal  (rimprovero) 
deU'eresia  degli  Ariani,  dimostra  ciö  ciie  hai  detto!  Ma  ecco  che  essa  noa  c 
stata  agitata  in  quel  tempo  e  nessuno  dei  condottrinari  dcl  Santo  gli  ha  lalto 
per  essa  guerra.  Non  e  noto  forse  che  questa  e  la  vostra  eresia  che  e  stala 
agitata  in  quel  tempo?  Oppure  credi  tu  che  egli  ha  preterito  cio  che  e  stalo 
agitato,  cioe  clie  le  sostanze  e  le  nature  vengono  dctte  nella  Divinila  come 
ipostasi,  ed  ha  composto  un  discorso  su  ciö  che  non  e  stato  agitato  c  nessuno 
dei  fedeli  ha  questionato?  Se  questo  ibsse  accaduto  secondo  il  tuo  discorso, 
dovremmo  dirc  che  non  dile  le  sostauze  c  le  nature  estranee  come  Ario,  ma 
che  confessano  \q  ipostasi  sostanze  e  nature  eguali,  ciö  che  non  sei  in  grado 
di  dimostrare  che  egli  abba  detto.  Ma  invece  al  contrario!  Egli  non  ha  cioc 
ripudiato  soltanto  le  tre  sostanze  e  nature,  ma  anciie  Ire  sostanze  e  tre  nature, 
ciö  che  —come  ha  detto  tuo  Padn\  il  Grammatico  —  distingue  la  proprietä  dal 
comune.  E  queslo  e  molto  lontano  dalle  rstranee.  Egli  ci  ha  vietato  aflalto 
di  nuovo  di  dire  una  pluralitä  di  sostanze  c  di  nature  della  Divinila.  Di  nuovo 


I 


lull  I.  —  i{ISP()ST.\  DI  UN  ORTODOSSO.  7:n 

^io»  ''^:s...^v>^>o  : yx^ colli  Iv^)-^  ot^^-so  n\o  jl^pQj  >on  «mo/  ooo«  ^-»jio/» 
.•Kä_qj  yOCxXi  ^-^o)  0/  -.vom  q;  ^_iö  oöi  )Lju>t-o  001  «.0^0.3  OlKi^U  - Y-s 
ycni  tno/i  ycuoi  ^^^^^ouso^  |po)jy3«  j-^s^t»«  ^^!5>^^^^o  .-^^.^lo/  )JSs>,pQj  ^cqJLcdo/ 
.•)V^io|..io  ^fi  m  °i  ;Q^i>'S..a  jJ^po-J  väULäo/j  it^/j  >-6i  0/  .jooi  0001  ,  -^n"/ 
^V^/j  ^V.../  ^  'i  no  \  y/»  .jioio  >ö>jlj  ^^;  )oo»  a>»;  .jt^Jb^^j  ouK-./ 
^ioj    jil/    ojj^  joot   ts-.J^    ..l^oj-io    ^Q__flO    ^CDQ_,;/    ^/     )K>,paj    vm  V  nno/ 

^^  |K_.cLmI    v»K-./    .-vm .  miot    "%<,•>  oq.\   ^^&>.iCLio  ^^    >ooKio    ju/    t--^^^    JJo 

Vio/;    '"'^b.^^    ^V— /    |J    v.m .  tiOo;)l    ^3   jjL^oJ!^;    '-V^    yO^^/    V^-*'    yQ-a-^; 

voKj/o  y/    .-öpcULSod;  s^o)  |l»-.l^  .  uxm^  jK^'^ooj    smVmo/    ^I^CS^o   ^/ 


10 


altrimenti.  Se  coloro  i  qiiali  dicoiio  sostanze  e  naturo,  si  scpararono  da  coloro 
i  quali  non  dicono  ed  essi  diveiinero  due  partiti  e  ad  uno  (di  questi)  tu  pii'i 
tardi  aderisti  c  ['(altro)  siamo  noi,  dai  quali  uscisti,  tu  devi  necessaria- 
mente  dimostrare  che  l'altro  partito  che  usci  da  noi  ha  detto  ie  sostanze 
estranee  e  che  contro  di  ossö  i'  stato  cornposto  il  discorso,  perche  il  Santo  ha 
rescisso  dai  suoi  coudottrinari  colui  che  (lo)  aveva  ripudiato,-  oppure  coloro 
ai  quali  aderisci  dicono  In  sostanze  estranee,  perche  e  noto  che  il  discorso  era 
diretto  contro  coloro  che  dicono  sostanzo.  Oppure,  quanto  hai  detto,  che  il 
discorso  ha  ripudiato  soltanto  le  sostanze  estranee,  e  t'also!  Devi  sapere  pero 
anche  questo.  Se  il  discorso  fosse  diretto  contro  coloro  che  dicono  come  Ario, 
le  sostanze  estranee,  egli  non  potrebbe  addure  la  prova  dal  sinodo  dci 
trecento  e  diciotto  o  dai  Padri  dopo  di  esso.  Nessuno  cioe  ha  niai,  disputaudo 
contro  Uli'  eresia,  addotto  prove  dai  Padri  che  hanno  disputato  contro  ^di 
essa  dopo  il  suo  ripudio.  Sei  caduto  in  errore,  causa  la  tua  ignoranza  anche 
in  questo.  Voialtri  tutti  ci  rimproverate,  perche,  mentre  Teodosio  non  ha 
anatematizzato  chiunque  alTcrma  sostanze  e  nature  nella  Santa  Trinitä,  voi- 
altri (\o)  anateinatizzate;  cio  che  se,  secondo  il  tuo  discorso,  egli  ha  ripudiato 


734  S\i\  SCHITTI  ANTJTHITRISTICI.  [62] 

jJ  ^A^oiJ^o  :oi'|.^).5a^  >m  .  tr>o;)l  )ju*«-o  v^m-a  ia..uw2^2   jK^^soj  scqJLcdo/i 
^Q.ia.3j    V>^io  001  t-iö/j  ^a^  ^"^-w^io  JJj  ^a\  0^0^.-./   -.yoto/   ^ .\  ^ >^ n/-. 

JLAxa^   ^A.£a^;    ^^J^oi  -.IJloo   •^caJ^sool  V^/;    ^^s^I^   ^^  v-'^'^!   •.|.'aM^>.^ 
^po/   ^a.m^;  w^oi  jjüLoo  mt>  V  fir>o/  ^o^sJ/o  .>  1 1,^\  ..v>  V^ojj  jJ;   scaA.fiDo;|l   r> 

^^^  o  ton ..;    ^^    ^V^/?   ^''^oio  '> yo\.^^i   ^ö|.2^    v^oi    )_ojlo    • . ^  ^  '^   001    v^/; 
jioC-a/io    )i^ « ^m    jlo^lSs^l   ^^^^!    ^!^^  X^    voa^oas    o^o    •.vO'>t'=\t 

1.  --Oll,  il  cod.  ha  "'Ol-  —  2.  l^*»3o,  il  cod.  Iia  |l^>*»3»- 


le  sostauze  estranee,  e  superlluo  die  voi  rispouJiate,  se  auche  voialtri  aiia- 
lematizzate  cliiuiique  dice  le  sostauze  estranee.  Se  cioe  siete  certi  che  San 
Teodoslü  ha  ripudiato  nel  suo  discorso  soltanto  h^  .sostanze  estranee  e  non 
accettate  queste  (ultime),  anateinatizzatc  cliiunque  non  anateniatizza  chiunque 
dice  ciö  che  San  Teodosio  ha  ripudiato  nel  suo  discorso.  Se  pero  non 
anatematizzatc,  con  ein  chiaramente  e  dimosträto  che  noi  anatem;itizziamo 
chiunque  dice  sostanze  e  nature,  clie  San  Teodosio  ei  vietu  di  dire.  Voialtri 
invece  dite  le  sostanze  e  le  nature  che  egli  ha  ripudiato.  Possiamo  dimo- 
strare  che  il  bcato  Teodosio  ha  anatematizzato  anchc  in  altro  nn)do.  La  (clr- 
costanza)  cioe  che  qualcuno  accetta  Tanatenia  [ironunciato  contro  un'  eresia 
e  la  conferma  chiara  che  anche  egli  lo  ha  scagliato  ed  h  eguale  all'  anatenia 
stesso.  Quanto  hai  delto  a  noi,  (cioö)  guardatevi  dunque  e  trattenete  la  vostra 
bocca  dalla  l)eslemmia  circa  l'adorata  Trinitä  ed  i  Santi  Padri,  e  non  errale 
causa  romoniniitä  delle  nature  e  dellc  sostanze,  ma  intendete  la  dilTerenza 
che  e  tra  p</uali  e  xtraniere,  adinche,  mentre  prendete  (per  buona)  Tomonimia  c 
l'eguaglianza  del  senso,  non  vi  accadacio  che  e  accaduto  a  (suo)  tempo  anche 
a  Giuliano  d'Alicarnasso  coUa  parola  (corruttibile),  il  quäle  non  intendendo  la 
dill'erenza  nei  nomi  di  passibilc,  niartalf  e  cornillHiilc  si  ö  immerso  nel  }iozzo  e 


10 


[G3]  I.  -  I{1SP(»SIA   DI  UN  ORTODOSSO.  7:r. 

jJiCLA.   lo-QjLJs   ^-.^»   -.^la^v^Q-a  oilo!^   ^»-^   t-^/   .^^!:>olu   öu^S^t   l-io^o 

).jlJLj  ^i.;  j.ia»j  :|bw«^>  )^^'-'^;  j;oi  ^i^»-  jio  .^o/  --Jaj  )K.i»oV  J-ioA  lo-oji 

♦—     ^-J^JL^J     ^U     jio     Q_Q.JS1.S»      |.Jl:>'»^     jlÖt.;»/;     .•)^JL.«J     >-.yVl     "^  ->0^\     ."IjlOt 
siJJXlIa;    OCX    j-iCLD    ,»«   .vOV^jtsJ     UilSLiOj     jJo     |,JL^:>0;    jJo    |;1/    ^iOi-    jJ    .j^s 

jl^sAi   |Jo   .-^^io  vm.iÄo/    K.M   )Jo  .jjJLs  jkM  jJo  .^aiii»o/   K_\l  jJ, 
1,-M   ""^^   ^'^ou    .-j.jjLD  o/   ».m  ;•  mo /   io)L»..^o  ou^oa  ^^o  JJo  .•  yoyj^  |  r-  •> 

1.4  <S/  cod. 


iieir  abisso  dell'  eresia  laiitasiustica;  qucste  (cosc)  devi  piiiiia  dire  a  Sau 
Teodosio  e  tutte  queste  le  porgerai  a  lui,  pcrchö  liii  e  stato  il  priiuo  a  ripn- 
diarc  cid  die  auateinatizziamo,  edac'cetta  Taiiatema  di  esse!  Di'  dunque  coatro 
di  lui  iiolla  fiia  audacia  :  liai  erralo  in  conseguenza  dell'  omoniiuia  delle  so- 
stanze eti  e  accadutc)  ciö  (che  ö  accaduto  a)  Giuliano  d'Alicarnasso,  perclie  non 
sei  stato  in  grado  di  distinguorc  il  senso  doli'  omoniniia  delle  sosianze,  ti 
sei  inunerso  ncU'  abisso  dcU'  eresia.  La  blasfemia  pero  che  e  in  questa  calun- 
nia  uoi  ritorceremo  sul  lud  capo.  Ma  poiche  liai  portato  in  mezzo  romonimia, 
devi  sapere  anche  questo  :  tu  die  stai  sofliando  molte  (cose)  circa  romonimia, 
corae  se  non  fossero  note,  non  sai  neppure  questo  che  ö  noto  ai  ragazzi,  che 
(cioe)  non  e  permesso  di  dire  un  nome,  il  quäle  cade  sotto  significati  diversi, 
V  in  un  signillcato  qualunque,  quando  qualcuno  lo  ha  totalmente  ripudiato, 
conie  tu  dicevi  linche  ti  sei  imbaltuto  in  uoi.  Non  sappiamo  cioe  neppure  ora 
contro  i  diolisiti,  che  i  Santi  Padri,  i  quali  ripudiarono  anche  «  non  due  nature, 
un  Figlio  »,  abbiano  dato  adito  che  esse  vengano  dette  ne  unificate  ne  distinte, 
quanto  nieuo  da  adito  colui  che  ci  vieta  d'introdurre  nella  sostaiiza  e  natura 
una  della  Üiviiiita  Ic  tre  sostanze  0  Ire  nature  o  tre  soslanze  o  tre  nature  o 
affatto  una  pluralilä  di  sostaaze  o  nature,  di  dire! che  egli  ha  ripudiato  soltanto 


♦  VIS  I,  1. 


98  b 


73G  SEI  SCRITTI  ANTITRITRISTICI.  [('4] 

».(Tl..  tY)o;)l    jx^fo^;    :Kj/    V^/     )K^t->   JI..3   o^o    ^^«     )^?  ^^!    •'■O-CQ^    ;Q...JbsO 
jjiotj  N.j/  ^''^»1-;;  '"'^^^^^o  :^u/  »-aL^»  );oio  :va.cö.3  «o^J^^^  jK^V^oj  ^cqJLcoo/ 

OÖ»    jpo)»:»    JOOI     jKjuX^     ^-^^Ol    ^OlJbO;      )K2S^    ♦)jL30l    "pö/     -.OlK-^iwU    -^ 

jooi    ^ij;    oöj^   .^oioK^/    oü^;    ^t    OlS.    .v£Ci^.fiDo;)i    ^^    yr\  .  coli/;    ^V-^/; 
^/    ,-a-U;    t^-j/    )_iJj>   ^a  .-^a-;©)    y^l   ^--;l    jJo   -.j-iö;!   tsj/   vS/j   ^A 

.   r^v^/    -J^oj-xD   |-^ia_wi   >ff> « m>eQ^S>3oot    ^^   ooot   ^^«»bd^N^  ^  ^^  ^o-*t-^ 


lo  uature  o  sostanze  estranee.  Che  dici  perö  soltanto  per  burla  e  noii  per 
igiioranza  che  San  Teodosio  ha  ripudiato  soltanto  le  sostanze  estranee  —  o 
fai  questo  perche  hai  paura  di  rigettarlo  ora  apertaniente,  ossendo  che  la  sua 
confessione  viene  cantata  daUa  bocca  di  ogiuino  —  ti  couvincaanzitutto  il  vos- 
tro  maestro  Giovanni,  il  Grammatico,  il  qualc  in  una  lettera  scritta  ad  un  suo 
condotti'inario  dice  cosi  :  la  causa  di  tutfi  qucsti  mali  e  stato  quel  discorso 
che  si  dice  sia  stato  composto  da  Teodosio.  Esso  pero  non  e  suo.  AI  quäle 
dovresti  somigliare  anche  tu  e  non  teniere  come  un  ignorante,  sc  desideri 
essere  onorato  come  capo.  Forse  ti  rimprovereremo  piü  tardi,  quando  rinne- 
gherai  apertaniente  il  discorso  ;  ciö  che  e  accaduto  anche  ai  Giulianisti  i 
quali  aberrarono  come  te  dalla  veritä  e  dissero  da  principio  quando  furono 
svergognati  dalle  ü-oV/i'ie-.?  di  San  Severo,  che  il  libro  non  e  suo.  quando 
perö  s'avvicinö  il  teinpo  e  crebbe  lo  loro  malvagila,  anatematizzarono  anche 
il  Santo.  Cio  che  non  sarebbe  successo  a  te,  se  ti  fossi  lasciato  convincere 
da  noi  o  ineglio  dalla  veritä,  rivenendo  a  te  stesso  c  voltandoti  verso  la 
penitenza  e  stände  fermo  senza  cadere. 

Sono  linite  le  domande  dei  Triteisli  e  la  loro  soluzione. 


(i-,  il    -^  COM  ri.\/l(i.\i:  DFF.F.r  l'i;n\K  DKI    IIÜII.IMI.  737 

\V 

r^i^öanrcT  ^  rcT^cvui^  rdL^^n^  ^tTi«\*y3'n  jot  Ja." 
•I'T^ijAa   onV'fwqrcT   ^"linrsf    ».ojcra    ^pJ    ri^co:>  /r^r.^ 

■■>  litt  f>    .  .«^oi    pL^j    ^\    )_2J^s.^    ^    j->oi!^    ).^...Xjl    :U/   "^..a^;    )  I  v> '.oooi 

.)°irm   vA^a^Vo  .vOO)«°>i    wk^o-^V  • . )  1 1 « i  ^    voooijo   .| « ii  n   jJLs;    vp^j-);    -V^/ 

vm.»  ivi  to    ><Yi .  I .;    V-»"^    l-L^-*/     -^9/   ^iK.3o    .)jl2'^1,^o    .jjVot-SLH   .)fL.^s_w 

oJbs^J;      yOJO«     jjLj/      »_fc^     .-J-.J^wioJ^vlLiO      )oi     ^Öl.^.^    ^"^»..^V.^0      .'^^J      |j^>"3 

yoo^^f   vm.«  fo^oi^;  -.^...^^aL^  ^^^Vaa  "^on.^  p  .jloK^/   K_aAo   JKjl^^ 
jlS«.  .  noV-So    )i.w.U    jK^jol    ^-^    vQj/    yOpL^oo  .-J^äil^    yOS',.^    llyaiL^o 

1.  Cod.  Mu;^.  lirit.  Aihl.   14,533.  —  1'.   ■""•;•'•<'■"  ( u,l. 


II 

Sll  fatto  che  I  Triteistc  raccolgono   prove  dai  Santi  Padhi, 

(l>EIt    IiIMOSTRARf:)    ClIK    QUESTI     (ui.TIMl)    CIOK     IHCONO     SOSTA.NZE     E     N.VTLKE. 

Ai  sacerdoti,  capi  di  moiiartteri  e  cliierici  ainanti  di  Dio,  ai  monaci  casti 
ed  a  tutto  il  popolo  di  credenti  in  ogni  luogo,  il  divino  Apostolo,  profetando 
di  (juesti  tempi  diiri,  lia  detto  :  verranne  teinpi  duri  e  gli  uomini  saranno 
amanti  di  se  stessi,  amanti  del  denaro,  superlü,  vanagloriosi,  blaslcmatori'. 
E  poi  ha  detto  :  come  cioe  Yanis  e  Yambris  combatteruno  contro  Mose, 
cosi  anche  qucsti  combattono  contro  la  veritä".  Ciö  che  e  stato  compito  ora 
ai  noslri  tiMnpi  in  conseguenza  dei  nostri  peccati  da  coloro,  i  quali  sono 
caduti  neir  cresia,  che  conl'essa  la  pluralitä  dellc  sostanze,  delle  nature 
e  delle  Divinitä  alla  santa  e  consostanziale  Trinitä.  mentre  cssi  si  industriano 
con  ogni  niozzo  a  rapire  colla  loro  oscena  eresia  i  seniplici    e  a  disloglicrli 

1.  II  Tim.  III,  1--J.  —  2.  II  Tim.  111,  S. 

r.vrR.  üR.  —  T.  XIV.  —  1-.  '1.  48 


1(8  b  2. 


738  SEI  SCRITTI  ANTITRITEISTICI.  |6G 

^m,A.fiD^OI     ^^^.SlOO^       V»  "ft;       OÖI        JV-^j-^CL^O     •.vm .  (Y>Oi|1      j-A^'t-^       K_>.^;       OOi^ 

o.oj;  ^/;  ^*Ä-»—  .JlöoCSso  [xXäo  «.m  V  mo/  J.o|.w^äj  lyooi^;  )^..2i»jQ.io 
^V^o/  )  v^ <%  w^J  -N.  ^l  \}  ^l  •l-»-'"fo  )iöt.J>])  volSwU  oC^J^a-o^  ^^.w^oiL^; 
1Lsl^^.wJl^  )  ü  ;•  I  •■>;  .Jlckjs/;  |ijJ:,^o  )K*cL«l  q.jljldo  q-^V^/o  .oCi».  ^^^nv); 
io^  ?V*io  )i.t-^aiA  yOOiK*^itOb.  oi-ajo/i  ^/;  .,J-=)i  j-sto  o,_jLi.o  -vj^-*^/  '■> 
p;  ^  ^^b^^ioo  .)V).3  jJjo  yOoC^soaV.  |)-*.N.io  |.ä-',-öd  •.^?  )"»;V  t-j  -l-^-ilJ^ 
)jL.V^    ^oi-Jivi.    KJ^;    ,^_«.\ot    jiötJs/;    )ts.*ä^l    'V'?'     ^"^^°    N-jL^^ 

>ä.:M.ji   ^o^io   .21^^  ^»-^  P  .-^ilsK.j  >^^:-  )J  ^o(.o«  ).jl*jo  .jfL«  )K_cL«l; 

I'  --<•'  -^  jL^  '^  -^  fiV)o 


dalla  confessione  retta  e  redentrice  della  chiesa  apostolica  e  cattolica.  Ver- 
gognandosi  di  dire  apertamente  che  non  accettano  Teodosio,  (ora)  tra  i  Santi, 
ed  il  discorso  die  egli  ha  composto  coiitro  la  loro  disprezzata  eresia  delhi 
pluralitä  dclle  sostanze,  nature  e  Divinitä,  essi  insistono  impudentemeiite  ad 
addurre,  se  possoiio  in  qualche  modo,  contro  di  luii  Santi  Padri.  Perö,  dicendo 
formalmente  che  lo  accettano,  essi  si  sono  azzardati  di  raccogliere  molte 
dimostrazioni  dai  Santi  Padri,  dette  in  sensi  diversi,  ed  hanno  rallo  un 
grande  lihro,  il  quäle,  come  essi  credono,  dovrebbe  confermare  la  loro 
doltrina  presso  i  semplici.  Agli  istruiti  pero  la  loro  opera  apparirä  vacua  e 
senza  frutti.  Poiche,  procedendo  confusaniente  e  carnalniente,  hanno  rac- 
collo  dimostrazioni  dei  Padri,  suUe  quali  non  c'  e  controversia  alcuna, 
cosicche  ognuno  che  sia  partecipe  della  ragione  puö  sapere,  che  non  hanno 
nessuna  speranza  die  esse  li  aintino,  abbiamo  pensato  di  separarc  quelle, 
sulle  quali  non  c'  ö  questione  o  controversia  alcuna,  da  quelle,  delle  ipiali 
nutrono  la  speranza  che  esse  possano  aiutarli,  alllnche  ognuno  sappia  ciö  che 
e  posto  tra  noi  e  loro,  cosicche  nessun  credente  si  scandalizzi,  vedendo  la 
moltiliidine  delle  dimostrazioni  e  non  conoscendo  il  loro  scopo,  e  senta  una 
cosa  per  l'altra  e  l'accetti  senza  esame. 


[CT  II.  -  COXI'l'TAZIONK  DfaLK  l'RüVK  Diil    IIÜTI.ISTI.  730 

5  wwiVl    ^^^    ^-iö    ^-<J^o<o   -r-jjijijo  .j'otojo    |.^^aAo    jlo t^o  .)a^;>.o  JL^^o 

.jjajj  ^  oaSx  joi!^  JJ^iAilsioo  jLS>  vJl^  |.joo(  ^  :)>-.fcoo  oi\o 
).— o^_\    0/    |i»a!i».    jotSs    ^_ioi    joC^o    .Hooi5^o    ).-^ioo    .jjLiVO    jiÖ^i/    VOJOJ 

)L^aü   joi^o  .Iv^^    1^^.   joi^o  .jL^jJ    1^-^.   jj   jo^x   K,jL-.\,o  .).jl-»^ 

.).ioäjLÄ  yooi-fcv.\lj  l—floo/  i.Q_aA  ^^io  -.^fio/  ^oiiso  ^^010  .KiajL^/ 
jJ/  .^-oiiiw  ^N^io  )-i,:iojo  jiöoCäsj  0/  jöilSxj  .o.oij  ja,/  )Ljuaa\  ^  a\ 
)^s.^ä2b^i     JiöoC^;    0/    jö»::^;    joiiooji  :^^oi  ^io   vQJlxäj;   a-«i.io/;   ^^^)Jo 


Ciö  che  ha  da  essere  appreso  e  pcro  ms\.  I.  Tutti  i  Santi  Padri  ci  hanno  egual- 
mente  tramaiidato  di  confessare  tre  reali  ipostasi  ossia  persone  del  Padre, 
del  Figlio  e  dello  Spirito  Santo,  pero  una  sostanza  e  natura,  una  Divinitä, 
ed  (//(  I)i(),  ///(  Sig-nore  ed  mi  principato  e  regiio,  ed  una  eternitä,  potenza, 
volontä,  bontä,  gloria  e  luce  ecc.  Questo  noi  tutti  ortodossi  eoufessiarao. 
Ognuua  delle  ipostasi  peru  della  adorata  Trinitü,  quando  viene  coatemplata 
da  s6  e  per  se,  essendo  che  il  pensiero  separa  (anclie)  le  (cose)  inseparabiii, 
i  Santi  Padri  ci  hanno  insegnaio  di  confessare  Dio,  Siguore  e  Divinitä,  e  Dio 
da  Dio  il  Figlio  e  lo  Spirito  Santo,  e  chiamiaino  pronlamente  Dio  non 
generato  il  Padre  e  Dio  generato  il  Figlio,  e  Dio  procedente  lo  Spirito  Santo, 
e  la  Divinitä  e  detta  o-eneratrice  della  Divinitä  e  che  la  Divinitä  del  Figlio 
si  e  incorporata.  Tutte  queste  (cose)  essi  dicono  in  conseguenza  della  con- 
sostanzialitä  delle  tre  ipostasi,  senza  portarle  alla  conclusione  di  Dei  o  di 
Divinitä  o  di  Signori,  ma  scagliano  maledizioni  ed  anatemi  su  coloro  i  quali 
ardiroüo  di  concludere  da  esse  il  nome  di  Dei  o  Divinitä.  Quindi  diciamo  :  a 
che  fine  coloro,  che  conlessano  la  pluralitä  delle  sostanze  e  delle  nature,  hanno 
raccolto  tutte  le   dimostrazioni  che  hanno   lo    scopo  (sopra)    detto,    mentre 


♦  »!)  il  2. 


740  SEI  SCRITTI  ANTITRITEISTICI.  [6S 

•  .^;a^  }'i  -'^       \eoJ^£Ool   JLo)-r^^^;   vOJOt  -.K-^  jjoi  ^^^  ).i  »V  «»o  :^;olKio 

jjc^   K— l   ^'i^aj    K4i)j  ..o-ts^/    ,|_.ir^oi:^   |.-y:io  o/    jlöoC^   o/   jöCSx 

■o^V^/  );oi^;  l-Ä-'t-c  l^öi.:^/« 


.p;^t    ^a.«j    ^j>oL 


:|-sjj   ji^*'^/  jJ   Uäo/  :)v^\  U^-"^-/  Uä>o/j  :^oo1  ^V-/o  ..^;aio  |^.-o 
ooi.  «öl    o/    :vO».baiLio    »ä'äj    |.l-.a    ^-io;    ).jl^3o   :).*.x^;    JLxj^so   :oC^^;    |jl-.do 

JJ/   ..^ot-^i.  ^  K-,/   )jL.t—  t—  jis/j  ^'^^..^^io  :ajJL3o   oiioai.  U^l   ^-^^i».« 

Jl*3jo    .oüijoo/;    .-o.oi;    )ju/    IjlJos^^    ^i/    JJ    »^    ..,^JL«.-*JL^too    jlootSsj 
poji/    ^^;   oot    ^io   )-V^o|Jik>CS^o   jöiS^»:^   JJ    »s/;    ).JLi-/  :)joi   ).-ua3  ^ 

1.  ;-»!',  N<5;-5oP  cod.  —2.  Dopii  >^oL  il  cod.  ha  l^^i  ^^N- 


veiiß-ono  amniesse  anclie  da  noi  e  su  ciu  non  verte  la  controversia,  se  non  le 
adducouü  per  la  conclusione  di  Dei,  la  iiualc  e  stata  j;iä  per  autico  anate- 
matizzata  dai  Santi  Padri?  Se  perö  essi  le  adducono  per  coucludere  e  dire  Dei 
o  Diviuitä  o  Sig-nori,  giustamente  cadono  sotto  gli  anateiiü  di^i  Sariti  Padri,  i 
quali  iianiio  auateniatizzato  questa  dottrina. 

Di  nuom  un  uUro  argomento.  II.  Le  dimostrazioni  le  quali  confessano  ognuna 
delle  ipostasi  della  Santa  Trinitä  sostanza,  natura  ed  essere  e  pol  quelle 
lo  quali  chiamano  il  Figlio  sostanza  generata,  il  Padre  sostanza  non  gcnerala, 
la  sua  natura,  la  natura  propria  e  natura  procedentc  da  natura,  oppurc  di 
nuovo  quella  conl'essata  dagli  orlodossi  che  rEnimanuele  e  di  diie  nature. 
anclic  quesle  essi  hanno  invano  laboriosamente  raccolte,  perche  circa  questo 
iiüi  non  abbiamo  nessuna  controversia,  nia  noi  confessiamo  cosi,  e  mentn-  in 
luogo  di  ipostasi  facciamo  uso  di  questa  appellazione  per  ognuna  delle  ipostasi 
della  Diviuitä,  non  procediamo  da  questo  appellativo  vciso  aleuna  conclusione 
di  sostanze  e  natura,  comc  neppure  a  quella  di  Dei  o  Divinitä  o  Signori  da 
quella  detta  prima.  Se  pero  quelli  vogliono  coneluderc  soslanze  e  nature  dal 


lo 


[fiO]  II.  —  COXKl'TAZIONR  DI'.IJ.F,  l'UOVK  DK!    IIIITEISTI.  7'.1 

|jLä3  )  vin  I, r»  ""^.J»   >^öt   ^io   -.yOü  iii<    vQJoi  ^■•^j    )Jl-jo   ^m  ;•  aoo/   ^i   y^/ 
vm  .  tinoi|I   \  »  m  ..    y-^otl^    ^öi   ■•yOOiS.  *>  noN    ^^    |  f>°VflD   • . oU)oK.jl:>o    )  .  rnn^n 

jjL^t^  o,oto  .sm«  mo/    NXi.  q\    ^a../   .•i.iojK.ioo  ^cxoK«./    )« coo/   Jn^v^'  <■'  "^o 

JJJL./     ..|K.JU.^J5     jla-ts.-CS.K;^    vÄlÜOo/     ,-io)j     JJ«     -.vO   ffl3    )JLD0|0     Jöi^     |K\l 

otlooCS^  öi-.t^/    jj    t^/;    oitooiS^o   jK-an« ..«    |K^»^..V)   jj  /  .-öuK-./  yo^^M  jJo 
I"   llooC^  jl/  .|v-^;   o/    )^/;    )-i>->t-i3   l-wOM   oilooC^  ^a\  jJo  .|.Jl^«^  U^oi^   o/  j'^; 

f^o  .)«oi  ^^^«  I » •;»  n  )lö|.:a/i   )v)y..\  o-^Ao  o-wV^/   ^  .flöoC^   3/   >^Of.^|jt 
^fiQJL^o/    ^'^;  •.|vV>).afl.'>    o(^    >r)  nn°i   •,\m .  foo;)!.    ).jl><o^o    oöt    j)-«    ^.«^oi 

...jj-ro  K-.0J10  j^.Ju.^A  jla^J^s^l.  ^^^o.  y.ia\j   jJ   |jJL3o 

1.  Ijoaio   ^ua  i-ocl. 


(fatto)  che  ogni  ipostasi  e  nominata  natura  e  sostanza,  ci  basterä  contro  di 
loro  ciö  che  San  Teodosio  ha  ribattuto  ai  loro  cresiarchi,  introducendo  quasi 
da  loro  stessi  la  risposta  che  dice,  se  ogni  ipostasi  e  e  viene  detta  sostanza, 
come  non  ci  sono  tre  sostanze?  II  Santo  ha  ribattuto  :  se  confessano  ogni 
ipostasi  Dio,  quando  viene  appresa  da  se  e  per  se,  come  non  (ci  sono)  tre 
Dei?  Cosi  egli  ci  ha  vielato  di  afTorniare  sostanze  alla  Santa  Trinitä,  conio 
neppure  Dei.  Egli  ha  ripudiato  questo  pensiero,  quando  ha  visto  che 
gl'inventori  dell'  eresia  uscirono  a  dire  che  il  Dio  uno  e  la  sostanza  itna  e  la 
Divinitä  confessata  dai  Cristiani  non  e  allro  die  un  semplice  pensiero  e  che 
la  Divinitä  dei  Padre  non  e  la  Divinitä  dei  Figlio  e  dello  Spirito  Santo  e  la 
Divinitä  dello  Spirito  Santo  non  (e  (juella)  dei  Padre  o  dei  Figlio,  ma  un'  altra 
ed  un'  altra  Divinitä  e  di  nuovo  un'  altra,  ed  una  sostanza  altra  ed  altra  e 
di  nuovo  altra.  Essi  uscirono  pure  a  dire  le  Divinitä  azzardandosi  di  spre- 
giare  gli  anatemi  dei  Santi  Padri  su  questo.  Vedendo  cio  il  confessore  Teo- 
dosio ci  vietö  nel  suo  discorso  di  dire  afl'alto  sostanze  e  nature  circa  la  santa 
e  connaturale  Trinitä. 


'.I'J  h  I. 


742  SEI  SCRITTI  ANTITRITEISTICI.  [70] 


■:-pV'{    puu    ^oL 


jl    .)-:ii0.jL    .voot-t^/;    .^^:>o...^jp;    .j-ü^  .\s^  -jj^'i-o   .)VoiaJ   .)^>^•^   JJ^oav^^ 
♦.  l■,<.\•>^s■co^o   «o^u^!^^^  |.:)OÖ  I  n\   ^_3oi   ^■•/;   y\"i  ^  •')-^'  o/ 


;.  p;_(      IjuU     ^ot  10 


).rQ.JL^  la^oji  o/  )a;/  la^QA  o/  :}jud  io^oji  o/  )-<^tfo/  Io-.aji  ^^'^Ow;   «TY. 
^»J  JJ/   :).-*j>aji  v^^Vl  ^^   sJLj|l   Jjuv—  Kj.^  -.Ilf«-^»  )l.a-K.-J:^l  )-,»oilS.,.io 

:jKju.t"0   jio-'J^'^l   ).^;olK^    |jL30l    ^^^X^    sd/  .^^'Ks    ijjj     ^    Q.JLX3    |~a«/ 

1.  l»;  :  laN  .ud.  —  :.'.  "^^i  :  "^^  cod. 


Di  iiuovo  im  nitro  argomentu.  111.  1  Santi  Padri  adoperano  il  numero  plu- 
rale  per  la  sublime  Trinitä  :  esseri,  luci,  santc,  vive,  buone,  poste  che,  sono, 
glorie,  inatlerrabili,  infinite.  Essi  lianno  laboriosamente  raccolto  di  nuovo 
vanamente  dimostrazioni  le  quali  dicono  queste  (cose),  pcrche  su  nessuna  di 
esse  verte  controversia  alcuna.  Ma  noi  le  intcndiamo  per  le  ipostasi  soltanto, 
come  ci  ha  insegnato  San  Teodosio.  Se  questi  ribaldi  lo  vogliono  perö  inter- 
pretare  (quali)  sostanze  e  nature,  il  Padre  (anzi)  delto  non  da  loro  nessuna 
conferraa  della  veritä  e  neppure  un  divieto,  anzi  egli  diniostra,  ehe  quando 
troviamo  che  i  Padri  dicono  luce  o  luci,  buono  o  buoni,  (abbiamo  dai  intcn- 
dere  con  (parole)  Qome  queste  soltanto  le  ipostasi. 

Di  nuovo  Uli  altro  nrijoinciito.  IV.  Che  all'  adorata  Trinita  si  confessa  la 
consostanzialiti\  o  connaturalitä  o  conspecialitä  o  congeneritä,  su  cio  non 
c'  e  controversia  alcuna  tra  gli  ortodossi,  ma  noi  tutti  confessiamo  questo 
c  chiunque  litiga  c  empio.  Quiudi,  raceogliendo  vanamente  dimostrazioni, 
pugnano   contro  I'aria.    Anche  da  noi   cioe   vicne    confcssata    cnsi   bi  .Santa 


lu 


[71]  II.   ^   COMITA/IO.XI';   DKI.I.I':  l'KO\  !■;   I)i:i    IIUTKISTI.  7'i.i 

s£QJLaoo/  ''^iO>,  rjjLoJ  la.>ajko  )-.k^Do/  Ia.Q.»i  :yQ.:>a.ci:>u;  ^oot>'M  a^sou  )l->->Vl 
^j^«  JJLSl^/  .-^a— l  |io«j  iJü•'^i^  UaüSLio  ^^  JüjJ  yco.^  .J,.io)too  jjJLas 
|,.3o«^  K.k3  o/  ).^öxo  ^^  )->.£Do/  la->a&«  .-oSl^i  >  i  .o..>o  >  »ö  ..1  a^'^ 
•  .l^iOJLbo   jjLX.30    ^in.JL,CDo/    -.l-tjool    Io-.ajkO    )ju.3    icLtOk   v/     «^olo   .)'fJ>o)N.^ 

^^0(    jjuU;     :Vy|..V>.I^;     y.^1     I^ISo    o(^Ol=i;     JK^cLmI    ^fl^o    tvJüLsl/;    oöi 

jLu;^0     v£QjLflDo/o     IvOOU;/«     ^s^\     ^-<^Ot      ^-^     j,^     y/      JJ/o    .^OUL^    yOJULaJ; 

)löi^/   ^^  aj/^a-,lj   .-yOQ—Jo  ^■■■-•> >,ao   y/    yoK-^   -.yO^.iojj»   ooo»  ^\.!j> 

1.   "OCa.   «-Ol  cdd. 


Triniiä,  qiiando  confessiamo  c1ip  la  consostanzialitä  o  connatnralita  vicne 
detta  tlelle  ipostasi  ossia  persone,  come  e  stato  tramandato  dai  SantI  Padri. 
Se  pero  quelli,  i  quali  cercano  di  pervertire  tutto  ciö  che  b  retto,  dicono  che 
la  consostanzialitä  e  connaturalitä  e  detta  delle  sostanze  e  delle  nature, 
diinostrino  che  qualcuno  tra  i  Santi  Dottori  ha  dato  questa  definizione,  come 
noi  abbiamo  dimostrato  niediaiite  moltissime  prove,  che  essi  insegnano  che  la 
consostanzialitä  viene  detta  delle  ipostasi  ossia  delle  persone!  E  di  nuovo, 
se  la  connaturalitä  e  la  consostanzialitä  significano  le  sostanze  e  nature 
secondo  l'arroganza  della  loro  conclusionc,  anclie  la  condivinitä  dimostra  la 
Divinitä  ed  i  Dei.  Dopo  che  questo  e  stato  dunque  in  tal  modo  spiegato  e 
dilucidato,  gli  amanti  della  veritä,  che  s'imbattono  nel  libro  suddetto,  che  e  una 
compilazione,  e  vedono  che  nelle  dimostrazioni  di  tutto  il  libro  sono,  per  cosi 
dire,  gli  argomenti  di  cui  si  e  parlato,  devono  sapere,  che  per  noi  non  c'  e 
controversia  alcuna  su  di  esse,  le  quali  essi  hauno  raccolto  o  con  mala  arte  per 
intimorire  e  prendere  i  semplici  oppure  perche  vogliono  dedurne  Tassurdo. 
Se  perö  in  loro  non  c'  e  ncssuna  di  queste  (intenzioni)  e  vogliono  dire  sostanze 
e  nature,  adducano,  se  sono  in  grado,  e  dimostrino  che  qualcuno  tra  i  Santi 
Padri  ha  definito  di  confessare  nclla  Santa  Trinitä  tre  sostanze  o  tre  nature 


'.in  b 


100  a  1. 


744  SEI  SCRITTI  ANTITRITEISTICI.  [72] 

o/    sctt^Äo/;   )L..jaa.a  .-^aaLio   ottio;   ^*/   )JLiö  ^;   |.*.iV-o   jiöia/    ^io   ^iö 
y/  .\.LX.so  'sCQ.-Jieool   )jQ.Jj  ^-Ij    ]Jo  .)KiL<,.A  JIa*^s.*^l  '^v  w-^il-*1/   j-tiia»    ., 

^_iö  ^^isa\  -.j-UCs   o/    ^äXäo/    O.Ol;    ^a-/    o/   :vOt.^iL.^   jjLis   o/   vaiüoo/ 
Q^Of^«  ^^oi  ).aJ;.J;  )K.'ä^l  lo)-K.,^a^   jJo  .yajLJLaii    ;o..J^^  wC^oi«    )ooi  >£;; 
VI-./   .•vOQ.-j  ).ifr^3;   j-osaiw  .-K-^  ^oi^^S^  Jjl.v— o  .-^ov^)   K^l    'oi-io|l/ 
•  .vQ.i.^;  jooi  soj;   ^-j   ^»K^  .U'Vio   \L^  ^^ax^  y/   >^oiXJio-^  yoSi^J»    i" 
^l'l  jJ  jlaiicuoij  ).ioa--^>.\   •.}.jl'«>o  )iöu»/  ^    v*^^'  ^^-U^t-^!  x*^/? 

llo^K^^C^  ).jlJL3i  o/  vooXflOo/;  J-kJoSl^«  '.vn  (in°>  K^J^ml^  ^cQ.^i»o;)I  ja^sai 
);o«o  .)jL:>cLoi;^  ^io    ju/   v^jl^^.j    '"^»„^aiio    )jOi,:s;    vä;j    jJo  .j-iiiaj    jJ    )^^JL*^i^ 

1.  i-^lLl  cod. 


oppure  naliire  o  sostanze  oppure  uiin  sostanza  in  tre  sostanze,  o  in  tre 
nature  o  in  nature  o  in  sostanze  indeterminatamento  oppure  le  sostanze  o 
nature  come  ipostasi  o  invece  di  ipostasi,  delle  quali  (formule)  essi  nun 
troveranno  neppure  una.  Non  saranno  ueppure  in  grado  di  dimostrare  ciie 
qualcuno  tra  i  Santi  Padri  abbia  fatto  uso,  quando  ha  prolFerito  le  proprie 
parole  da  se  stesso,  dell'  espressione  di  sostanze  o  nature  in  riguardo  alla 
Santa  Trinitä  e  che  abbia  definito  di  confessare  sostanze  e  nature.  Se  peru 
essi  adducono  alcune  scarse  dimostrazioni,  Ic  quali  per  incidenza  c  non  in 
una  confessione  chiamano  due  ipostasi  sostanze  o  nature  oppure  come  che 
sia  sostanze  o  nature,  essi  dovrebbero  prima  raccogliere  soltanto  queste  c 
non  far  apparire  la  grossczza  del  libro  mediante  una  moltitudine  di  dimo- 
strazioni nelle  quali  ci  sono  gli  argomenti  detti  prima  e  sulle  quali  non  c'  c 
controversia  alcuna,  alle  seopo  di  pervertire  alla  loro  empietä,  s"  c  possibile, 
Lnon  istruiti.  Poi  dovrebbero  perö  sapere  che  le  (parole)  che  i  Santi  Padri 
hanno  detto  di  passaggio  non  sono  direlte  alla  definizionc  della  fede  e  spe- 
cialmente,  quando  alcnni  le  dirigono  verso  un  cattivo  pcnsicro.  Dopo  avorvisto 
questo,  il  beato  Teodosio  ci  ha  vietato  completamentc  di  annoverare  la  Santa 
Trinitä  nelF  appellazionc  di  soslanzc  o  naturo.  Perciö  nessun  fedele  devc  far 
uso  di  questa.  Questo  definiscc,  circa  i  ripudi  simili  a  qucsti,  San  Severe, 


10 


[7^]  II.  —  CON'FUTAZIONr.  DF.I.LE  I'UOVK  DRI  TlilTKISII.  745 

yojLaLOi   )LiciJioi.i  -.».iö/   ^3  ^a-.K.io  ^^oi  ^/j   ).nm°>  ^^%>^^^io  )ioJ.jOD   )«.m.. 
^io;    jliö»   .jjJot   .>cpo  n « ^>.^,.^^''^t>-3Lj>Q!^;     jl^i»    )po).ioi    j.tv>,..o    ^v,_cq^; 

^^01    ^ou^>.'/;    .^OiISwa-3    w.oiQ,'a!S..^     |_wOf     vn  a J    •.)»  »^  n    ).^om    |ji;a^ 
.jb^ja^    .(^.».31^  4  .. »  » v>;    oulJ^^  •joi^!     jJ^^^oo    jjui*^    v>  mi»    .)l.a°>.«  01 

).jlJ,-3    ).^j^jL.^a\    t-^/»    oö»^   ^V— /    • .  ).i.ao.^;    oot    )v^'v..,..a    I^^^J    0/    yoJLa  Q..S 
•:-|lajLJViK.io  "^^   oi\   v^/i  "•'^j^  )o\^l     .l^^jo^;   ^j   «6t  .)o(;:i.jJ    yjL..^.a!^ 

«    V^<       )_JU_l>f_0       }LOi.^l^^        )ISs_»a..xi      O  f>  «  fcVot       t-30    '.'.m.;iiij    La^>    ^U;    |v:>oUa    ^»     .  |io|jx>    V-'^! 

0001  ^V-io/    ».D  •.).^;LilSl\   yQLS.M^i«   y^l    am»  -.^.»oi^    ooot  >  .»V)/  ^>^ä 
^/;    ).A.ffi.d«    -.wa«.    ))o)..fiD    |LjK.da^   001    -.I-jl:;«^    jlöi.^/;    ^Oioh^l    Jl  -^o  n\ ; 


quando  dice  cosi  iiel  titolo  del  capitolo  2.")  del  III  discorso  contro  il  Graiii- 
matico  :  nondobbiamo  dire  le  parole  che  sono  State  dette  prima,  ma  poi,  causa 
il  (loro)  pensiero  cattivo  sono  state  ripudiate,  anche  se  le  abbia  dette  colui  che 
le  ha  ripudiate.  Per  tutte  quelle  (parole)  cioe  che  sono  state  ripudiate  da  San 
Cirillo  gli  eretici  lo  hanno  rimproverato  ed  hanno  cercato  di  dimostrare  ehe 
egli  ha  ripiidiato  ed  anatematizzato  i  Santi  Padri,  come  (fanno)  ora  contro 
di  noi  anche  questi  ribaldi,  ma  Sau  Severo  le  ha  difese  tutte  in  sua  vecc 
coli'  aiuto  dello  Spirito  Santo;  le  quali  sono  queste  :  adesione,  che  il  Verbo  di 
l)io  ha  preso  Tuomo,  Tuomo  del  Messia,  doppio,  mescolanza,  assieme  al  resto 
delle  altre,  che  egli  ha  ripudiato  e  che  non  si  dieono.  San  Cirillo  peru  ha  ripu- 
diatonel  capitolo  ossia  neu'  anatema  quinto  chi  dice  il  IVIessia  ua  uomovestito 
di  Dio.  Quanto  alla  fparola)  mescolanza,  egli  ha  anatematizzato  chiunqne  la  dice 
circa  la  umanazione.  Di  Sa»  Severo,  dal  sccoiulo  discorso  contro  Sefalio.  Avendo 
raccolto  gli  eretici  dimostrazioni  dei  Santi  Padri,  che  essi  avevano  dette  in 
tempi  antichi  allo  scopo  di  intimorire  i  semplici  e  dicendo  essi  che  i  Santi 
Padri,  i  quali  ne  avevano  fatto  uso,  sono  anatematizzati  e  che  Cirillo,  il  quäle 
le  ha  ripudiate  e  in  opposizione  ai  Santi  Padri,  il  beato  Severo  ha  dimosfrato 
che  i  Santi  Padri   hanno   fatto  simili  ripiidi  (a  scopo)  raedicale,  andando  essi 


746  SEI  SCRITTI  ANTITRITEISTICI.  [74] 

*IOUa2.    OOI      .-jju*^     )_MOi      i^^^      ^M      p       -.Of.^      K_.).aa/      )->^'|-0      )^Ö(^/      ^^^OI 

)jL3oi  .-wOJL^o  >i?an  1  ..o  >oa^J  U'^l  U^-^  y-"^  ^^'-•t-o  «  :>o;  y^öi  .-|_'po« 
^-«^oCbw  t-^/  O.Ol  JJ;  ..liol-A  )-i^t-o  o,oi  )-N^  K^)_.i^^^^  .looi  |oi.mKjl^ 
)  f>m°>  ^K.^)  o;j  JJ;o  .^^/  t-^)j  ool«  ^^3.:»  «.olaji  vJLijl  ]Jo  -.»^.m.dl/; 
a«.iL.««J./;  )-iL:>'t-o  jlöi-^/  ^.k^ov^l^^  ool  jJ;o  .jK^ä^l  a.j/  I-2l^  ^9<  y-»h. 
IcL^o  x~»-jI  Ot-^/;  ^^'^?  )^^°V  "^Z;  JJ/  -^-^^i  )~w^^  yOJOI;  ^1  ^0(0 
oöi  >-*/  -.^301  ^/;  )_«.Ä£o/  ).._xx.ä.2l2  ^3loN.iL^o  ^«-u  -.a^JUi  vV^ 
^b-«/«  )läl  .\  mao  ^^.^;  :)l).JL^£D  )l^.«wJ^^/  .  «\oto  .o^sl^Ji/  yOO|.i^; 
' .sfioa.a.«^^v^  ^ino\;  jtC^l;  )po).^a2  •Jtoj.fO  )jl>^  o,oi  ^^  «s]^^  :^^oi 
ooi^o  .Jjl^cl^o  >  »^  fD^i  oöt.2o  JK^lo  ^y,.m.^;  001.20  .^yt.£Q.>w«  voJIslo-^ 
vA^cuuV    sooiS.a\;   >  .  Not    .>xa,<^3Lj    lo^*    ^^^?    JV^l-^&'So    .jKjio    t  -i  '^^; 

J.^aJL.O  V^jKj  >opo  |jL.<k30  |^s...f.^l.<wi^  ^^  )L.XDo/;  .  t^.)^^;  ^ol  {'^^^  )jL3^a< 
^jOti^     JJL^O.^     I^Of^"    Jj^'f-O    jlöio/     Iql^     |Jo    -.j.JU»^    I~mOM     0/     jf^f     0/     U^li 

)ljv.«.iw^o  |_u[S-««  |ju33  :|K..iUL^;   )-^mo/o   lyo^Jio  ^4   {.a-cdo/  .^^   jf-o«   ^.m 


dietro  lo  Spirilo  Santo,  il  quäle  proibi  per  il  tramite  del  profeta  Geremia'  circa 
i  falsi  profeti  che  di  nuovo  non  si  dicesse  la  profezia  peso  del  Signore,  la 
quäle  anticamente  era  stata  chiamata  cosi  da  altri  profeti,  Nahüm",  Habaqüq' 
e  Malachl\  Chiaramente  gridö  San  Severo,  che  egli  non  dice  le  (parole)  che 
sono  State  proibite,  e  cl^e  quindi  egli  non  permette  a  nessuno  di  dirle  nuo- 
vamente  e  che  nessuno  dopo  gli  anatemi  deve  scegliere  prove  come  queste  e 
che  di  nuovo  non  sono  anatematizzati  i  Santi  Padri,  i  quali  m-  hanno  fatlo 
uso,  come  pensano  questi  ribaldi,  ma  che  anche  gli  Spiriti  di  coloro  i  quali  le 
hanno  dette  e  sono  dipartiti  verso  il  nostro  Signore,  sono  uniti  c  parlecipano 
ai  ripudi  medicali  come  questi,  come  se  essi  (i  ripudi)  fossero  stati  inventati 
da  loro  stessi.  E  tulte  le  molte  altre  (cose)  che  circa  i  ripudi  come  questi  ci 
ha  insegnato  San  Severo  nel  terzo  discorso  contro  il  Grainmatico  nel  capitolo 
20,  in  quello  23,  in  quello  25,  in  quello  26  c  nel  11  discorso  a  Nefalio,  tutte 
queste  (cose)  sono  note  a  coloro  che  amano  l'istruzione.  Di  itUDvo  in  modo 
diverso.  Che  la  ipostasi  del  Padre  0  del  Figlio  o  dello  Spirito  Santo  venga 
detta  sostanza  unica  ed  una  certa  natura,  non  ricordiamo  finora  d'avcr  Ictto 

1.  1,  '1.  —  2.  1,  1.  —  3.  1,  1.  —  ■'».  I,  I. 


I» 


15 


Ill 


[75]  11.  -  CONFUTAZlO.N'l^  DKLLK  l'ROVR  \W.\  TKITI'.ISTI.  747 

)lÖ<OUÖ     ^_«^OU»     ^/     .^-JL*^;obs-lLiO    ^otoo     jJ     ^-^C3W5     >-«Ju«l./;     JioJjQ^ 

oöi    :ouio       ^)eu^^U/;  ''^iSiwsJoi    Ipol-^ia-a  .,_-^oii    ]oi:^\i   ^^ü^j    '"'-^    )o-^?  * 

..^..a-^io»    ^-*^;tooo  :^lN.aii)0    )Jj    vQJOi    ^^5s^    ^oii    ^--^oi    ^    'y-^ll 


presse  i  Santi  P.idri.  Ma  si  trova  che  alcuni  tra  i  Santi  Padri  Hanno  cliiamato 
l'ipostasi  una  certa  sostanza,  nna  sostanza  propria,  una  natura  propria  cd 
unica.  Primieramente  non  ammettianio  mai  che  Scvero  abbia  fatto  uso  di 
queste  (parole),  quantunque  alcune  tra  questc  si  trovino  iiellc  testimonianze 
dei  Padri,  da  lui  addolte  in  alcuni  suoi  scrittl,  i  quali  portano  su  qualchc 
altro  (argomento),  e  non  amniettiamo  che  Teodosio  abbia  addotto  queste 
parole  neppure  senza  averne  avuto  l'intenzione,  cioe  una  certa  sostanza  e 
natura  propria  cd  unica,  ma  (soltanto)  per  dimostrare  la  loro  intenzione  (piena 
di)  timore  di  Dio.  Nel  discorso  cioe  da  lui  composto  e  che  e  intitolato  «  Non 
dobbiamo  pensare  un  numero  di  sostanze  e  nature  circa  la  Santa  Trinitä  e 
mentrc  si  e  incarnata  una  (persona)  della  Trinitä,  cioe  11  Verbo  Dio,  non  si 
sono  incarnati  ne  il  Padre  nc  lo  Spirito  Santo  ».  adducendo  queste  parole 
dei  Padri  ed  uscendo  in  ([uesti  pcnsieri,  i  quali  forse  defluiscono  da  queste 
(parole)  per  coloro  i  quali  non  sono  saldi,  e  sembrano  dimostrar(le),  egli  ci 
spiega  chiaramente  l'intenzione  tanto  di  queste  parole,  quanto  anche  di  quei 
Santi  Padri  che  ne  fecero  uso. 


Iw  b  I. 


100  b  1 


»Alnobi 
B  127  a  2 


748  SEI  SCRITTI  ANTITRITEISTICI.  '  [76] 

iir 

\vdaLtiruML   ^cdr^iuu 

jiooi!^  ^^>x  ^j   ^^  ^.^u^^  ^mJLfiOo/    V^/;   ^^  ''^.^-x  ^-«■^•^.u.^;   )^^K_»^ 

.•^  •\a.ii  ^  yßi)  J;oi  ^oiw  |>-.U;  Ut— /  ^^-ooi-.  y/  ]Jo  .j-sjJo  |K,^a^  |J 
^•^»i^o  .Jtv_»jQ_^  jlooj)^  ^^^  ^;  QJOI  -.^v  ^■»■sxs«...  }i  >  l.i>.N.'a;  y^l  yl 
w«  )lv^/  .'l^^l/;  )-».^Do/  ^01  Uv-m/   Qk^;  :^^m11S^^  ou^;  >  «\oi  ^V)c>to 

IV  ^  '  10 

l.  Cod.  Mus.  liiit.  Add.  14,533.  —  2.  Cod.  A  =  Mus.  Brit.  Add.  l'i.5.33;  Cod.  B=  Mu.».  Brit.  Add.) 
12,  155.  —  3.  II  cod.  B  ha  inveco  U-^   |^^.l.o  ^sa.^mol    ^.\L  ^.«a-Mi   ^cuw  "^aoaN    Ula::». 

III 

Sl    CHIEDA    AI    TrITEISTI, 

Se  il  discorso  di  Teodosio  escluda  ogni  specie  di  sostanze. 

£  di  nuovo,  se  i  Triteisti  dicono  che  noi  anatematizzianio  chiunqne  dicc 
sostanze  circa  la  Divinitä  indivisa  ed  adorata  in  ui»  modo,  non  va  che  noi 
accettiamo  questo  da  essi.  Dicono  cioi-  uiia  Divinitä  indivisa  anche  il  Padre. 
Neppure  se  concedono  un'  altra  Divinitä  tum,  dohbiamo  noi  accettare  che  cou 
questa  (confessione)  la  (loro  dichiarazione)  e  retta,  se  essi  non  ci  concedono 
come  vogliamo,  cioe  circa  la  Divinitä  coniune  e  le  ipostasi  comprese  dalla 
stessa,  che  la  sostanza  gcnerata  non  e  un'  altra  e  quella  che  ha  generato 
un'  altra,  ma  la  medesinia. 

IV 
Di  nuovo  domande  contho   i   Tihtkisti. 

I.  Se  non  in  ttiUi  i  modi  bisogna  confessare  nn  Dio,  che  si  crede  e  ritiene 


5 


10 


[77]  III-IV.  —  Ql'ESITI  CONTIIO  I  TlilTKISI  I.  7W 

Q-.iQ^ei^  >^«j   jöC^  lo| » ^m  ■>     ]i  )jLA^/  -.^otolSv../«  '^N^co^oo  ^^o_oiK.:bo  j.JL:i't~o 

"N-    y/    .^^-Uj^-I  ^lo  ...  ^ ...  \o,_oq\     jjotj    ötJ,^o^o   ~)ooj    j  1^   ^'^"^Z;    ^^'^^^ 
.  .   (T>Va-3    .  V)    »...->    ool    ]lo    :joi^S>    <  ..  .•>    Q^ta:>aS.    va«j    .  ,« mVoB  '"^^Ols 

^«j   >  «i>otoo;    )öC^   lo) « ^m  a  -'^-^J   xr^   r^-'-^i   '-*9l   l^'f^   ^^  J^    U-^-l 
)^o;:.^CS.  I'^sla«  ^/   rjjuuLio  ^^jLÄio  3/    )oC^;       '^6».^  öu»?   joil^  ^—^  v/ *  ^ 
^k  kDj;    ;Q^JS-a   j-^soj.   J.o«a>,,7)   y/      »i      );oou   ^-.öC^   oooj    ^-».^Voa«   )  J..«  1 V) 

1.  .V  U,  B  oi^.  —  2.  A  low,  B  O.W-  — 3.  A  e-Ui;-/.  li  l^->'-./-  —  4.  A  U,  B  a^-  —  :..  A  U,  I!  a^-  —  Ü.  A 
o»:3,  B  -ov:^-  —  7.  o»^<  om.  B.  —  8.  lo»^  om.  B. 


essere  neue  santc  ipostasi,  coiiie  nun  si  deve  confessare  in  iin  modo  la  plu- 
ralltä  di  Dei,  pensiero  questo  estraneo  alla  religione,  perclie  il  Calunuiatore 
e  State  orimnariamente  il  oreneratore  dello  stesso  ? 

2.  Di  nuovo  diversamente.  Se  non  in  ogni  modo  bisogna  confessare  iin  üio, 
e  neppure  di  nuovo  in  un  modo  la  pluralitä  di  Dei,  come  non  verrä  confermato 
ni'cessariamente  Fempio  che  dice  nel  suo  cuore  :  non  e  Dio'  ? 

3.  Se  non  in  tutti  i  modi  bisogna  confessare  im  Dio  in  quanto  Dio,  come 
non  bisogna  necessariameute  confessare  in  un  modo  la  pluralitä  di  Dei  che 
vengono  numerati,  perche  il  numero  consegue  necessariameute  alla  plura- 
litä distinta? 

4.  Se,  come  piace  a  coloro  che  inducono  iu  errore,  bisogna  confessare 
/(/;  Dio,  il  quäle  accoglie  anche  il  numero  in  cio  che  egli  (e)  Dio,  come  non 
udianio  anche  noi  rettamente  come  un  rimprovero  la  (parola)  :  come  il  numero 
dei  tuoi  villaggi  sono  i  tuoi  Dei,  Giuda'? 

5.  Se  dobbiamo  confessare  un  Dio'soltanto  per  omonimia,  come  non  sono 
anche  .Mose  e  tutti  i  Saiiti  die  sono  stati  cbiamati  Dei,  connaturali  di  quel 
Dio  unu  che  ha  detto  Paolo,  cosicche  da  questo  vieno  diniostrato  falso  anche 

1.  Salmi  xiii.  1.  —2.  Ger.  11,  28. 


100  b  2. 


750  SEI  SCRITTI  ANTITRITEISTICI.  [78 

r)i27b  ].  jöCSs.  ^v^K.io;  ts^l  v-^^  ^/?  -"r^l  o.o«  t^  o.o«!  -öi  vs/  oi^  ^^»^^»U 
^  jil  .-JJJL,^  jlo^ioo  ))-li-^Ä>  jöCSi«.  K-/;  )jLa-/  .'l-iwi)^  o/  )-*.iajt^  o/ 
o,oi  f^«  ^^a^b..^;  .-jK.^'^/  ^^oi^vD  ^..i^oi;  \^\x  )a^  .-joü^  O.Ol  y.^  ^^^! 
:)-».£Do)^;  joü^  v'x^^  a\o  :a.*;a^aL^  ^^  usjj  jji^i)^;  joi!^  ^.^w^^  y /  :  °  :  )oC^ 
y-»l  :]iaMi  «äib«.^  o/  ^a£d1)Sv^  )..<w^do/  ^Sl^^^  o/  ^CDO'^Sl^S  .  N"  ^;  )^)/  5 
joiSs  ^^i  );ol»  ^;  tsj/  ''^jKjL.io  :)NjLl*J  w.^'^^cbo  ^^oC^  )V2^? 
jLioi  ^^Jioo   :>..  i>:>oo  to/    jjoio  K..|  i  «\  •<  m;    "^-«U/     >ol^    |Jj    :).>..xdo|oi 

^öi  öi,^a\.<.«  ol^^o  .•Q.A.^l  ).^/;  )V-3  wOioK^/  |lo^^«/  'f^;  <^ö<!^;  \^^! 
yj  '  I  ■■■■  |JkA,^Vl  ^Oi^m  ^^  ^XjC^^^  K.^)^aA.  -.^M  ^;  y°^  Ji-Q^O;  ',-3;  lo 
'^la^oA  3/  ^f^  -.^^a«.^^  ].iJiso  ^stiJ^£Ool  :)li..j  lQ-»aiio  \^£Ool  lo^ai 
•  .jJüLoo  vcaxjoo/  ^a^  x:<f^  )p/  .^o..«^  ).m.JUvO  I^V/  -.j-roji^  lo^ano  )^f/ 
wi.aoo  :)K.:d^Ao  JL^öio^  3/  V-^^-o  ^^o;  ^/  ^  »•^>oo  .).,£al^  JjlV/  vS/ 
jj    ^xai^a^   J'^  n>ftS,  s£>9j    t-*-.^^  j-L3o<  .),s>'i^;    |ö(^   iof « ^m;    jla-SL^  ^^ 

1.  ^|tt*x>    H,  tu»  A.  —    i>.  j-tt;,    j^LI.    .\^  B.  —  ?,.  a.'S^o  A,   "^^o  B.  —   'i.    >*"w    A,  "ovi^   B.  — 
r,.    la.a.\  B.  —  G.   11=/  1!,  ol»/  A. 


ciö  che  egli  disse,  (juanlunque  ci  siano  che  vcnyanu  chiamati  Dei  in  cielo  o  in 
terra,  conic  ci  sono  molti  Üei  e  molti  Signori,  ma  il  nostro  e  un  Dio',  con  il  resto 
di  tutti  gli  altri  (discorsi),  che  insegnano  che  Dioe  uiio? 

G.  Se  tu  devi  confessare  an  Dio  nella  specie  c  noii  un  üio  uella  sostanza, 
6  la  specie  vieae  posta  in  ogai  modo  o  invece  della  sostanza  o  invece  della 
forma,  come  piace  ai  fisiologi,  ma  ti  riliuti  di  confessare  (///  Dio  neUa  so- 
stanza, atfinche  tu  non  venga  colto  a  confessare  ed  opinare  sabellianamente, 
e  perciö  preferisci  dirc  quello,  come  non  e  chiara  la  tua  empietä  e  clie 
appartieni  al  partito  di  coloro  i  quali  bandirono  hi  (dottrina)  che  il  Figlio  e 
conessenziale  del  Padre  ed  in  sua  vece  introdussero  quella  che  (egli  ä)  con- 
formale?  Noi  perö  rabbrividiamo  egualmeute  davanti  tutte  e  due  le  dottrine. 

7.  S(!  la  consostanzialitä  e  la  connaturalitä  dimostrano  le  sostanze  e»i<' 
nature,  quindi  anche  la  conspecialilä  e  la  congcneritä  dimostrano  le  spe- 
cie ed  i  generi.  Annunzia  quiiidi  assieme  alle  sostanze  e  nature  anche  le 
specie  ed  i  generi  e  percio  necessariaraeute  anche  le  famiglie  e  le  stirpi 
e  säziati  ghiottamente  del  politeismo  dei  Gentili!  Cosi   cioe  bisogna   chia- 

1.  I  Cor.  VIII,  5. 


A  l"l  .-1  1. 


[79]  IV.  —  QLRSrn  CO.NTiU)  1  TKUKISII.  751 

^lK^  ~)-._flDo/;    J.^ajl    y/       --       OtCH-iCLH     )o,_o      vm  .  (V>o<)I    )t .» r>    3/;    yi^l    .)_;» 

•  j  WM  PI  ^  ^_f   ojoi  :^.,oiotv^/   )  i^N-'i  -^  -N  ^^  oö(o      :)la.<ua.^  ^s^^^o   )lr. .  i\  .^ 

^'"^     ^^O    "^iw      JJOIO     tj.JV^Q-Caj»     Q.\o     >*0(olS_/j      V^JISOIO      )tCS.iQ_3     ^^;      |jO( 

«oioK_/   joCSx  s-o«oK-/;    >o^io^ioi   ^v^o/»   ^-*^oi;   vooiio^ai.  ^*/    .)o .  n >o; 
|.,wi....,».><0    »3/    ^po    •.>..,,..  ..Vi;    -Öi-s    Öu»    vS/    ) t.«.lV>;    vOO|-.K-,/    |l\  Sn>o 

.ffr>  .in  ^fnt.n    ^coa>i/;     Olt^^^^J    -.J-S'Ot   ^;     U-^^l    •)  I  «  IV>;    wOloK^/    J»\  ^flV) 

I  uia»a>o»|l-  A.  iÄ>a^i»jU  B.  —  2.  Sul  mare.  della  quej^lione  *-  sta  scrillo  l-'xi*  »2^  ^t-»»  "'w 
"WoCv.|  iJ-ft'Na»»  Hi  :  ^.JDo/»  Signoro  non  e  il  nuiiie  delUi  soslanza,  lua  dplla  puleiiza.  —  3.  «j'-^l  A. 
U-'i    B.  —  '1.  Dopo  loC-'^  H  ins.  ^oio^l- 


mare  la  lua  dottriiia  non  istruita,  come  la  lia  noiuinuta  prima  San  Teodosio. 

(S.  Sc  il  nonie  di  sostanza  e  detto  in  due  niodi,  come  piace  ai  flsiologi, 
dico  cioe  invece  di  proprietä  ed  invece  di  comunitä,  e  quello  e  di  l'atto,  cioe 
neir  ipostasi,  questo  invece  i'  detto  essero  in  concetto  e  non  di  fatto  e  passa 
e  si  psfcndc  su  ogni  (individuo)  ossia  lo  comprende  ed  abbraccia  parimenti 
e  nessuna  difTerenza  e  posta  in  tutti  quelli  che  sono  in  cio  clic  sono,  pcrclie 
passa  SU  tutti  parimenti,  come  ho  detto  prima,  e  se  si  dcvono  confessare 
alla  Trinitä  sostanze  finite  o  infinite,  quindi  la  Santa  Trinita  e  unificata  nel 
modo  in  cui  sono  unificati  gli  (esseri)  razionali  e  quelli  irrazionali.  E  perche 
dico  io  soltanto  questo,  e  non  (anche)  ciö  che  e  ancor  piü  assurdo  di  questo, 
che  cioe  tutlo  eio  che  esisle  e  uaiücato  in  modo  uguale  secondo  l'empietä 
di  coloro  che  dicono  che  tutto  cio  che  e,  e  Dio,  e  di  nuovo  che  questo  niiiverso 
e  le  parli  di  due  Dei? 

9.  Se  quelle  (cose)  che  sono  unificate  accolgono  il  numero  anche  in  ciü 
che  sono  unificate,  quindi  anche  il  Messia  accoglie  il  numero,  cosicche  da 
ciö  puoi  introdurre  presso  di  noi  Tabbominazionc  di  Ario  e  di  Nestorio. 


752  SEI  SCRITTI  AXTITRITRISTICI.  [80] 

vJULsU    jLsioi   ^^;    )-i^^/     .K.'|jLa<^£D   jJ  /    iK^jjf^    )V^|N.bo     ^opCLZ)    jJo   ^f.^ 

ou^^'/   ^^    )K.AlJ>.l^o^^>o;  .■yooi.x^^o.2  ^A^K^M;   ^^oi  .'l.U.ca.^   ji-öt-^/ 

lio^K^l;   öiia^t-^   ).^iKjL:)0  y/    ■■■  u  ■■■-   ^A^;    ^^oü^i     '^oC^a^o  .-jlooi^o 
jLil^OL^    )»m>.*.Jl^o;    otlo^f.^   ^l   ^f^  -.(jL^U   K^jl^A^l  ^o,.^laLS..a.^;    :)K*-.^ 

1.  ^  Olli.  B.  —  2.  I^wa3e^»  A.  —  :i.  ^ovi>i3o  A.   ^;ovi«.5o  B.  —  4.   1!>«U^».  A.  —  6.  Mu^»  om.  B. 


10.  Se  la  Santa  Trinitä  e  numerica  in  tutto,  quindi  in  nessuna  (cosa)  e 
detta  in  singolare,  ma  in  pluralo,  cosicclie  da  questo  puoi  dedurci  ciö  che 
(e)  il  maggior  male  di  tutti  i  niali,  e  cioe  la  rovina  dei  Profeti,  degli  Apostoli 
e  di  tutti  i  Santi  Padri,  i  quali  nei  loro  discorsi  hanno  sigillato  che  essa  e 
numerica  nelle  ipostasi  e  che  la  stessa  rimane  nun  numerica  nelia  sostanza, 
nella  Signoria  e  nella  Divinitä  ed  in  tutto  cio  che  somiglia  a  queste. 

11.  Se  viene  sciolta  l'unitä  della  Santa  Trinitä,  perchö  in  ogni  (cosa) 
viene  contata  triplicemente,  allora  viene  sciolta  anclie  l'unitii  del  Messia  ed 
anche  essa  viene  contata  triplicemente  ossia  sestupliccmcute  in  conseguenza 
della  composizione  degli  elementi  con  l'anima  e  Tintelletto. 

12.  Se  e  possibile  che  venga  divisa  l'unitä  sostanziale  della  Santa  Trinitä, 
la  quäle  in  ogni  (cosa)  viene  contata  triplicemente  senza  venir  annoverata 
nella  diversitä  di  sostanza,  come  piace  a  taluni,  allora  e  possibile  di  racco- 
glierla  nell'  unitä  ipostatica  senza  che  si  confondano  le  ipostasi.  Se  pon'i 
questo  non  puo  essere,  ancor  mcno  la  prima  (alternativa). 

Di  nmvo.  Se  l'unitä  della  Santa  Trinitä  puo  venir  divisa,  allora  ancor  pii'i 
puo  venir  divisa  ogni  unitä  che  6  sottu  di  questa.  Cio  perö  che  viene  diviso. 


[81                 V.  —  \i;.M[Titi-:  QL;i;srn  i'osti  da  io.mascj.  753 

^?    U^/     •x:-:ü;     ^    ».^i    »^    '  ^,    ojoi    .j^^    V^)jia\    )S.^\  ^,jbo 

vooiioi.  oi-£U   ^  ^5%o  vS»/   ..ov_a^  ^  ^"550  )ai.   :)joi  ]1)qjl;   ol^^,^i.,  jL^, 

^-*    vOJOl  «3/;   ""^^i^^Cjo    yOO«^V-Q-'   j>0,J3Q^    yOO«-:x"'    \Q-"3<    l^Ji-J^O    .I-.Ö;  vOJOIJ 


*  B  121a  1. 


10 


I.   ^1   0101   iini.    B.  —  2.    Qui   il    cod.    B   fa  la    segiieule    aggiuntn    :    ^-jJi.Vvi.»   ^.j»   ^o^  ovia    |ai- 
|<u.  .u»z.j»o;  U«>o;  ^oovi»  I.^»lLi   U3oi,   :U:aio   U^   ••.•l::»*,oo   U.,o   il'J^o  U-  ^;-:-mN    Iji.;,   :|M:*c»-"^ 

HooC^  0/   :|i"-''-'    1-U3    ol    :  >ca:i^a,o\s    Ua>ol    al   ;-»|l.(,    ojä-L   \LaxjS    oCa    Usmi    ■:•  U',ß   Uoiio    l;a»o 

Mus.  Brit.  Add.  l'i.533 


non  h  quimli  iino.  Ciu  pero  clie  non  e  uuo,  iion  piKJ  diventare  singolare-, 
siiigülo  od  uria  singolaritä,  ne  nella  sostanza  ne  nel  nome  ne  in  qualche  altra 
cosa.  Quiiidi  non  va  detto  singolo,  cioe  uuo  in  una  specie,  perclie  da  ciö 
potremmo  concludere  molte  blasfemie,  cioe  il  rinnegameuto  di  tutto.  Poiclic 
perö  la  forza  delT  argomeuto  di  questa  domanda  pugna  contro  ogni  natura, 
ogni  natura  pugna  anche  contro  questi  miserabill  e  molto  piü  questi  puguano 
anzitutto  contro  se  stessi,  pcrclic  anclie  questi  souo  uno  in  cio  clie  sono 
congiunti. 

Fine. 


Di    NUOVO,     DOM.VNDE    FATTE    da    ToMVSO,    che    FU    MON.VCO    nel    (CHIOSTliO)    DI   Mak 

Bas[sos1,  quando  si  trov(')    vd  Alessanduia   presso  Giov.vnni   IL  Grammatico. 
1.  Come  conlessiamo  clie  Tipostasi  del  Padre  e  soltanto  sua  e  nun  dul 

PATR.   ÜR.   —  T.    XIV.   —   F.   4.  i'J 


»  101  a  2. 


Li 


*  101  b  1 


754  SEI  SCRITTI  ANTITRITEISTICI.  [82] 

)ju.^  )^OMO  )o/;o  :>*oioia^w^J>  o,oi  oüS-.«  )^:s;  otiOQJLD  oolo  :jl  ^^ 
,_«  ^'^^  jll  :JJ  Iv^jo  j-s/jo  :v-oio;q— ^^  o.o(  oÜ^;  )— o»?  oi.iOQjLO  oolo  :|) 
•  .srt^i  r.  )^^l.  Jjoi  "^is^.äoo  :-oioK-/  ).^qjld;  Jä^^^-oji  ia*JV— )-=>  voou-io 
;^oio;ql.J>v.3  >-o«  oi^;  )jL*Jo  |_^ä)o/o  j-s/;  otlooj^j  );QJ;  ^  ^;j  )jJoi 
twOioja-J^^  -cn  oj^j  jju^o  )-._floo/o  :)i-s;  otlootü^  oolo  :jJ  J-mOmo  )t-3;o  5 
:^oio»a-^^  «Ol  otS^;  |ju^o  ).j«-coo/o  :)^om  otloo»!^  oolo  :))  )—oi;o  |-s/;o 
O.Ol    U;)-s   «JV-*/    ^-»U'^aao   ^pai>^ao    yOOiJLio    »—  "^^soo    :jJ    |v^;o    |.i/jo 

j^   :)-;oltoo    MmV*?    ^P/      -=^  i^    o/    V^    •.)^^*?    x*"^®*    ^^""^^^    ^'^ 
|jL.UL:>a:»   |3o,;:3o   )K\1   J^öjlä  :JKjl-^ä   jla-.J^\lj   )jl*j>o  ).-aioo/o  )iooiSs 
'"^i.3  ^  V^  :)jL*3o  )-,^Ä>o/o  jlooiS^    )^  )-.joltoo  MV-V*  )->L3o«  :J^>a-K^   i 
).-^o/   j,-,o  joiSx    t— 5    l-iCUtO    ;Q-i5^    UäL^SJLSOO    I^)L)jl   o/   -.U-ULiO;    |_lj 

..»>«   "^^o   ^^^iO.  JiSL»;    jlSs-J:^;    :^.    oi-;aJ;   ^  oajj    ).30j,:3o   juioäxß;   jjiru/ 


Piglio  e  dello  Spirito  Santo  e  di  niiovo  che  l'ipostasi  del  Figlio  ('■  soltanto  sua 
e  non  del  Padre  e  dello  Spirito  Santo  e  di  nuovo  che  l'ipostasi  dello  Spirito 
Santo  e  soltanto  sua  e  non  del  Padre  e  del  Figlio,  ma  ognuno  di  essi  e  nella 
diversitä  della  differenza  delle  ipostasi  e  perciö  (sono)  tre  ipostasi,  cosi 
dobbiamo  confessare,  che  la  Divinitä  del  Padre  e  la  (sua)  sostanza  e  natura 
sono  soltanto  sue  e  non  del  Figlio  e  dello  Spirito,  e  di  nuovo  la  Divinitä  del 
Figlio  e  la  (sua)  sostanza  e  natura  sono  soltanto  sue  e  non  del  Padre  e  dello 
Spirito,  e  di  nuovo  la  Divinitä  dello  Spirito  e  la  (sua)  sostanza  e  natura  sono 
soltanto  sue  e  non  del  Padre  e  del  Figlio,  ed  ognuno  d'essi  e  in  tutto  c 
totalniente  diverso  nella  specie  rispetto  le  rimanenti  ipostasi,  si  o  no? 

2.  Gome  giustamente  si  confessano  itna  Divinitä,  sostanza  c  natura  della 
Santa  Trinitä  (c)  tre  ipostasi  o  persone  in  nuniero  deleriuiuato,  cosi  si  con- 
fessa  o-iuslanientc  ana  Divinitä,  sostanza  c  natura  alF  inluori  di  ogni  specie 
di  num(!ro  o  soltanto  niclaloricamente  o  nella  l'antasia  e  le  diamo  11  nonie 
di  Uli  Dio  cd  Ulla  natura  e  sostanza  e  dobbiamo  realmente  confessarlc  il 
nuinero  di  Divinitä',  sostanze  e  nature,  come  (quello)  di  ipostasi'  e  persone? 

;}.  La  proprietä  che  cade  sopra  ognuna  (delle  ipostasi)  rende  quella  su 
(;ui  cade  in  lulto  divcrsa  nella  specie,  lotalnientc  estranea  e  dilTcrentc  rispetto 

1.  Plurale. 


10 


rssi  V.  —  vK.NTrnsr,  (H  ksiii  i'osii  ua  iumaso.  755 

jlöot^X;    U^JLio    j»o(    ^1    jjji^/    :Jj,^»    ^ioäxis    ^iL    ^_*.\ot    lo^    :\Lsu 
<■  ;  ■■   \i   0/   ^/   •.|iQ_.K^\ts^    Ijaj    JL3o,',:so    |.boäjLO   y^l    :)jL^3»o    ^xnJLfioo/;o 

^*     ^-*    JI3/;    ^ö(   0/    •JJiOb.l  ool    0/    )ö(."5s   loU^^Ä);    s-öi  .|1,-.W*   ^    jootl 

*^-^?   ^^^^^    0/    -.vOoCi.    yl.>\»^    joCSS    ».^;    j.ia»,    JK.^;oi  "^^Ss^S^    p;OC3*-^ 

o.oto  .jv-s  x^>-s  0910  .J-ii/   ^>^  001;   .-jöcia».  s-l^\L  J.ioQj-0  ,—  ''^^^^1 
^/?    v^/    r^^oCii^    ^    ■■■■  I  ■■■■   .^«Hlio    jy.1,1   ^^^io  •l-^t-^^    j— o»    ^>-^ 

V^^;   ^»-^    •^■*-'i    ^^    ♦— "^    v£Da_.I^.aLxa\    o/    |_,;öou^    v°oC^    K^/      -  •>  jl 
.vooj-liv-./    )»^;    jiSs_jol    ^_io    j»aL\    )jjo    jK^oo    ^oOls    o/      -.yOOiK-.joK^ 

1.   ooo^iJ»  "^It»)  cud.  —  U.  |I^.ioov«i  cod. 


le  due  rimaneuli  ipostasi,  cosicclie  iii  consegueiiza  dt  cio  conl'essiamo  alla 
Triiiitä  il  numero  delle  Divinitä,  delle  sostanze  e  delle  naturc,  come  iposlasi 
e  persone,  si  o  no? 

4.  Se  la  confessione  di  un  üio  non  e  giusta,  ma  e  impugnata,  come  dicono 
ulcuiii,  quäle  confessione  sarä  per  noi  la  giusta,  quella  della  pluralitä  degli 
Dei  oppurc  di  nuovo  di  tre  (Dei),  oppure  quella  di  neppure  uno? 

.").  liimproveriamo  i  Giudci  causa  la  confessione  dei  nome  di  un  Dio  o 
perclie  non  sono  in  possesso  della  verita  e  della  confessione  delle  tre  ipostasi, 
per  quäle  di  queste  cause  ? 

6.  Rimproverianio  di  uuovo  Sabellio  causa  il  nonie  e  la  confessione  del- 
l'unicitä  della  sostanza  o  perclic  ha  formafo  una  l[)(istasi  (riplice  nei  iionii,  la 
quäle  ora  (e)  il  Padre,  ora  (e)  il  Figlio  e  ora  [in  lo  Spirito  Santo,  per  ([uale 
di  queste  (cause)? 

7.  Dobbianio  riliutare  e  riliii><rirc  lotalmenle  cd  iu  lultu  du  lulto  ciu 
che  i  Giudei  ossia  Sabellio  hauno  nella  loro  ccmfessionc  causa  il  timore  dei 
nonie  di  Giudaismo  o  Sabellianisnio,  si  o  no? 

8.  Hanno  i  Giudei  o  Sabellio  in  un  (certo)  modo  qualcosa  uella  loro  con- 
fessione che  e  vero,  oppure  sono  essi  in  tutti  i  concetti  e  modi  al  di  fuori 
della  confessione  della  verita,  ic)  qnale  di  queste  (alternalive  e  giusta)? 


»   101   b  2 


756  SEI  SCRITTI  ANTITR[TEIST1C1.  [84] 

•  '^;oi,&oo    )^..);Q^J^    ^^>J!b«^:»    ,_m;    ^^6(0    |ln  .o*    o/    -.IjlkJL^o    )  ^s^*^"*^ 
1 1 « I >o;    )jjo    |yi*    ^02  ^^0    '^  '»Xo  .*«-•<«  s^öi.^   f-*<o    jia^QjL^    ^öi^^   )i.o->aA 

^•^^  )-.;oiKioo    jpo|JSo>oj   )a^w-«qji  jJo    JIq-.qa      i-  ^   ]J    o/   ^/   -.»^  ))-*^^® 
^  vD;;    ).i..«j   o/   •.|ö(.^eLJL\  .  » «NoKjg.^   |ju^   JLq^;   yo^^  :ooi;    )jl>/    )jla2 

1.  II  cod.  ripele  ll"'s^o. 


9.  Accede  qualcosa  che  e  eguale  ed  uno  alla  divisione  ed  al  iiumero  in 
ciö  che  e  eguale  ed  uuo,  oppure  vengono  coufessate  TuguagUanza  e  Tunitä 
sempre  singolarmente,  legiiaglianza  in  quanto  eguaglianza  e  Tuno  in  quauto 
uno,  ed  e  ognuuo  secondo  ki  parola  (che  si  dice)  di  esso  al  di  fuori  di  ogni 
nome  e  specie  di  numero,  si  o  no? 

10.  Puo  il  nuHiero  di  tre  in  quauto  Ire  contrarsi  nel  nome  di  uno,  o  di 
nuovo  Tuno  in  quanto  uno  espandersi  nel  numero  di  tre,  cosicche  Funo 
divenga,  in  quanto  (e)  uno,  molti  ed  i  molti  (divengano),  in  quauto  (sono) 
molti,  uno,  si  o  no? 

11.  Intendiamo  noi  l'eguaglianza  e  la  non-dillorenza  che  si  dicono  e 
confessano  di  una  qualunque  natura  comc  certi  nomi  della  natura  o  doh- 
biamo  noi  definirli,  che  sono  la  natura;  quäle  di  queste (alternative  e  la  giusta)? 

12.  Dobbiamo  qualc  conseguenza  della  confessionc  che  il  Messia  (6)  una 
natura  dopo  l'uuione,  confessarc  al  Messia,  secondo  come  scorre  il  ragiona- 
mento,  due  nature  prima  delF  unione,  oppure  non  scorre  la  confessione  dei 
Cristiani  secondo  la  conseguenza  doUe  parolc,  si  0  no? 

1.'}.  Se  la  conl'essione  di  uno.  in  quanto  uno,  accede  alla  divisione  ed  al 
numero  determinato  od  indeterminato,  e  la  confcssione  di  tre  o  di  molti,  in 
quanto  Ire  o  molli,  e,  (pur  rimaneudojla  stessa,  una,  non  oonfessa  culuirhe 


s:,  V.  —  VE\TITr>R  OI'KSITI  POSTI  DA  TOMASO.  757 

: >cDQ...\  't mo  )-.^öoi^  qlS.  :    ^otoK_/  ^^.^.^  ^i  \joi  jJjo^  ^/  v/  '  r     JJ  °/  \f  / 

:oM>-S-i  ^^»^  Jqum.^  vm  •«•  mo /o  jöü:^  lo) « <w^op  o^  :|joo4^o  )tC^,:>a.3o  :^.rpVa3 
jLs/;  o/  :)K.a:)Ov^  ^öC^  Jlmv>i  );oi  ,-h^  :>  « noVoSo  xr^i  V^  ^"'^^  )?^^^^? 
oits-.;ol    t^s^    ^_bo   y/      c^  :    JJ    o/    ^/    •.j.-^Äo/    It—    o/   joCSs    ^^  oilio  ^'iSsO 

1.  uoiol^r  il  cod.  lia  ed^l-  —  2.  II  cod.  hu  1'*"  >^'l  ^^t"-  —  ;i.  l»o-»  oiii.  cod. 


:i  1. 


confessa  im  uno  tre  o  molli  in  quanto  confessa  niio,  e  colui  che  confessa  tre 
o  molti  (non)  confessa  uno  in  quanto  (confessa)  tre  o  molti,  si  o  no? 

14.  Se  (le  cose)  stanno  secondo  quella  domantla  che  (e)  piü  sopra,  i  Giudei 
e  Sabellio  non  si  trovano  confessare  la  Triuitä  in  causa  della  confessione 
di  KiKi,  e  di  nuovo  i  Geutili  iin  Dio  in  causa  della  confessione  di  molti,  si  o  no? 

1").  Se  qualcuuo  non  confessa  un  Dio  cd  una  sostanza  alla  Santa  Trinitä 
in  liilti  i  modi  e  con  tutti  i  mezzi,  tanto  coUa  parohi  che  col  pensiero,  non 
inoslra  cgli  a  se  slesso  di  confessare  in  un  modo  e  con  un  mezzo  la  pluralitä 
degli  Dci  e  delle  sostanze,  se  ripudia  la  prima  (alternativa)  o  che  (egli  non 
confessa)  assolulanieati;  un  Dio  o  unu  sostanza,  si  o  no? 

i().  Sc  causa  la  confessione  di  Sabellio,  il  qualc  confessa  11  nome  di  una 
sostanza,  dobbiamo  tcmere  di  confessare  una  sostanza  in  tutti  i  modi  e  con 
tutti  i  mezzi,  non  dobbiamo  temere  di  confessare  un  Dio  in  tutti  i  modi  e 
con  tutti  i  mezzi,  causa  la  confessione  giudaica  del  nome  di  un  Dio,  si  o  no? 

17.  Se  coloro,  i  quali  confessano  alla  Triuita  una  sostanza,  vengono 
annoverati  con  Sabellio,  non  devono  venir  annovcrati  con  i  Giudei  coloro  i 
quali  confessano  un  Dio,  si  o  no? 


758  SF.l  SCRITTl  ANTITIlITRISTirJ.  [S6J 

).x::^)o  ^saJi.£Ool^   \.LXXi)Cj   )lo)^.^x>;   ^«^^/    :).:»as.   lo^aji  ^^^^^.^  \*-*-il   \-i>o 

))S^-;olo  jJ^J^s^as  ...  h  :  ji  o/  ^-/  •.)la-t^>«.\Kjs  jjojj  JlmNS  ).ia_«^sJbo  jJo 
);a-i;  ^^bw  std.^.^  JLjlJLOio  v£ClX.£Do/;  jL^j^^fiO  |jL...JL^t  \.i)  ^'^o  |v:>o)j^ 
\^l]    ).Jla^o    )-*-cdo/    '^    ^ota^joj;    ^Xjk^!^    : ...^i.^K.jl:^oo    ^„^^  mv»    j^o    j.^/ 


»o 


10 


18.  Se  coloro  i  cjiiali  confessano  unn  sostanza  vengono  annoverati  da 
certuni,  causa  romonimia,  con  Sabellio,  noii  vengono  posti  coloro  i  quali 
introducono  la  pluralitt\  di  numeri,  di  sostanze  e  di  nature  nella  Trinilä,  con 
gli  Ariani,  causa  Teguagiianza  della  cönfessione?  Spiega(melo),  cliö  (te  lo) 
chiedo. 

19.  11  discorso  di  San  Tcodosio  sulla  Trinitä  non  ci  la  riücttare  la  con- 
fessione  di  ogni  specie  di  nuniero  q:)luialo  dcfinito  od  indefinito,  di  sostanzo 
e  nature  nella  Trinilä  indistintamente,  si  o  no? 

20.  11  libro  che  tu  hai  poi  composto  non  ci  fa  rigettare  la  cönfessione  di 
ogni  specie  di  numero  qualsiasi  di  sostanze  c  nature  dcfinite  od  indcfiiiilc 
nella  Trinitä,  si  o  no? 

21.  Concorda  rargomento  dal  tuo  libro  col  discorso  di  San  Tcodosio  ncl 
verlio  e  nella  cönfessione  circa  la  Trinitä,  oppure  ci  pcrniettc  il  discorso 
di  confcssare  nella  Santa  Trinitä  qualunquc  specie  di  numero  |>hualc  dcllc 
sostanze  e  nature? 

22.  Quando  vogliamo  confcssare  lo  Spirito  Santo,  il  (|iiaic  c  proccduto 
dal  Padre  e  viene  adorato  e  lodato  assieme  al  Padre  ed  al  Fiylio,  consostaii- 
ziale  e  connaturale  del  Padre  e  del  Figlio,  lo  confessiamo  con  un  nome 
singulare  o  diciamo  cosi  :  lo  Spirito  Santo  il  quäle  e  consostanzialc  e  con- 
naturale (Icl  Padre  e  del  Figlio,  oppure  lo  confessiamo  con  nome  e  numero 


10 


V  lo-.>  a2. 


;,s7i  VF.  —  nF.r.rcinA/.ioM';  dki.lk  puoprikta.  709 

.•pojj    ^30«0    v^01Q-.»QJ     |.^)~.^A    JjLfcXiOO    )  Vi  > -)    o/    -Ji^JO    i-i/j     JjLOO    (-^XOo/ 


VI ' 

li  129  a   1. 

1.  |^>.ä3,  |eu.-«3  lod.  —  2.  Cod.  A  =  Cod.  Mus.  Bril.  Add.  l'i.ün:!;  cod.  B  =  Cod.  Mus.  liiit.  Add. 
12,1Ü5   —  :j.  "»ae^)*''*''  !*■  >'»^'»'»N  A. 


plunde  e  diciaino  cosi  :  lo  Spirito  Santo,  il  quäle  o  figlio  dclle  sostaiizc  <' 
uature  del  Padre  c  del  Figlio?  Spiegami  quäle  di  queste  due  (alternativcj 
e  la  giustal 

23.  Insegiia  il  discorso  di  Teodosio,  il  quäle  e  tra  i  Sauli,  sulla  Santa 
Trinitä  in  ogni  parola  cd  in  ogni  modo  la  veritä  e  tramanda  le  dottrine  dei 
Santi  Padri,  oppure  ci  insegna  esso  in  qualche  discorso  la  veritä,  in  qualclie 
(altro)  discorso  no  ?  Quäle  di  queste  (duc  alternative  i'  la  giusta)  ? 

Fiiic. 

VI 

Di   Ni  ovo   una   nEi,ucin\zr()NE   pellk   i'roi'iui:t.\. 

Col  nome  di  'tdijötctös,  cioe  di  proprietä  ',  si  chiaina  la  proprictä  che  carat- 
terizza  la  sostaiiza  o  l'ipostasi.  Acca^e  perö  che  si  chiami  con  questa  deno- 
minazione  anche  l'ipostasi.  Col  nome  di  '/dyöniatü'-  si  chiama  la  proprietä 
che  caratterizza  la  sostanza  o  l'ipostasi;  l'ipostasi  perö  non  si  chiama  con 

1.  II  Siro  prende  il  genitivo,  ioi6T»)Toc,  invpce  del  plurale,  ioiötr.Te?.  —  2.  ISiönaTa. 


in 


760  SEI  Sr.RlTTI  ANTITRITRISTICI.  [88] 

»Bi20a2.  "^JlHa^öj   ^;   ^j^oi  -t-ljoi  )  .  m'^'^  o».io)^sjLio      ^   ).;^aJ.A  ^;      o.o»  .).^Q.JLa^ 

^j^ .    .  n\"i  .|o(.^;   )_..AojJ  |loii«mV)  )Jo  |io.JL.>^K:»o  jJo  )la^t-=>  JJ   j-nn  «>»; 

^^d    ^O^    ^„-jKjLiO   ..jj    ^;    y/o    .^Ot^K-,/    j_._flOo/    Q^O     'yl  fl  «Vi    )-^£0o]J 

.•|V^»    ot-beai  n"^    )lo,-iX^    K.jO  o/  jloV-so  .'l-s/;   ot>»ooi  n'^   jlo,-«!^  jl    frs_o 

y^l   oolo  .)^jJ    jg^ao   ous  O.Ol«    öt^^.^/«   s^oi  .)^/;  ov^aiA^  JV-s;   o(.:y)axi> 

)  „^«sK  »N«  ^0^  ]i  .J.ioaJLD  0/  ).^oäjLO  ♦jUciw^io  jKiiwi^^wio  llo-^^J^  l-^V-s; 
oolo  »%|  .  .IrtcrtX  vAJl^U^  )~a_<ijL2  jl;  v^öi  .-^^£Do/  ^^^^)^  ^ov^I^^>Jl^; 
0/    jj-^K.^;    ■  I .  .;^ffnX     ^.QjLSfcoo;    ..'Jjj.^oioji    vj^/     0/    ).^-.ioji.    «.3/ 

1.  ow  A,  aJm  P.,    -  2.  ,io-Mi  A,  ,;Jxujo?  ]',.  _  :i.  ,,010-50  0.  —  '1.   ^'P  Ü,  <^-'l3  A.  —  .'..  H-vioicM 


questa  denominazione.  Cio  che  caratterizza  qualcosa  viene  detto  in  *sensi 
diversi.  Qualche  volta,  come  quando  diciamo  che  il  non  esser  stato  crcato, 
la  nonvisibihtä  e  rUliraitatezza  caratterizzano  la  sostanza  di  Dio.  Queste 
(qualitä)  cioe  caratterizzano  la  sostanza,  ma  non  sono  affatto  la  sostanza. 
Se  (questo)  non  fosse  il  caso,  si  troverebbero  per  questa  molte  sostanze 
oppure  iina  composta  di  tutte.  Qualche  volta,  come  quando  diciamo  che  la 
proprietä  caratterizza  Fipostasi,  come  diciamo  che  la  paternitä,  ossia  il  non 
esser  stato  generato,  caratterizza  la  ipostasi  del  Padre,  l'esser  liglio,  ossia 
l'esser  stato  generato  l'ipostasi  del  Figlio,  o  la  processione  l'ipostasi  dello 
Spirito  Santo.  Di  nuovo,  come  quando  diciamo  che  l'ipostasi  del  Kiglio  carat- 
terizza l'ipostasi  del  Padre,  cio  che  e,  che  egli  nella  stessa  dimostra  il  Padre '. 
Di  nuovo,  come  (il  discorso)  che  il  nome  del  generc  dimostra  il  comuno,  il 
nome  doli'  ipostasi  perö  una  (cosa)  ed  il  nome  di  uomo  l'animale  razionale, 
mortale.  Le  ipostasi  o  la  ipostasi  non  si  trovano  esser  delte  p«?'«//«  'üsiyan'\ 
cio  clic  non  e  l'acile  di  iradurre  in  siriaco.  Di  nuovo  'rpi  te'örite^  o  'cpi  te'- 
öntme'ne  ',  che  si  traducono  in  siiiaco  cou  «  t;  visto  »  o  a  saiio  ristc  su  (jikiI- 
che  cosa  »  non  vengono  delti  circa  le  iposlasi  o  la  ipostasi,  ma  se  vengono 

1.  Cfr.  Ad  Hcbr.  i,  3.  —  2.  itapo  iriv  o-jotav.  —  3.  EmOeupeiT«'..  —  4.  EiitOeupoiJiuvat. 


[80]  VI.  -  i)i:i.rr,m.\7.K)XK  df.i.i.r  i'Roi'Hikta.  76i 

Qjot  .VIÖ0V3»  )joi  )  V«  ^  .-oiiots-iLio  \>nni  o  IolS  I^^oqjlo  ^/;  -.^Njio/  ^» 
)ooi  ^aofs^l  jtsIIisJbo  0.011  .•jJL^^Ä  ya-i^X^oJ.:»  l-aL-Ks;  -öf  ^-/  .io^  ^; 
..^too/  'N-./o  .^^.N'nt  )L)p.Q-flD  .aSw->,,  ..^too/  K-./  Ujqj^  .:-|oC^  1<A 
)j^a-wJbo  joOÖA  .°i\^;  >.*fcoo/  ^-./o  .)jp.Q-flD  ^00»-.^-./   )-Ul-/   ^/;  >-öi  sSl^^-»» 

o.o«  jJ/  JUb^  ^^^9^!  \;^po/  )j»^<"0!  I-^öJ^  V-^  oi^  Jof^»  oilp^ 
.•VL_^x)    ^io    j  rnovM;    )jlx^    jooi    «010K-/0    .  • ''^^)->^«>>a- ^;   «otOL^^»    lo^ 

1.  B  om.  da  l^lo  lino  a  Wv^a».  --  2.  Uoi^^o»  vooä^,  i>. 

Siil  iiiars;.  della  coloniia  12nb  1  in  I!  sla  sciiUo  :   «a- -  a^   ol  .RaX^,  ol  U>  lo'w  l>iUoo  U^  ,jo 
.m.mqaS;    o(  e  piu  giü  :  UoX^?  ol  N;*.  low  I;-»1-m  jqv  U>2't^^^  It-ß^^S  ''o  l-;»   ^■ 


detti  circa  la  Diviiiita,  significano  le  proprietä  caratteristiche  della  sostanza 
()  delle  ipostasi  o  della  ipostasi,  se  pero  vengono  detti  delle  creature,  dimo- 
strano  anche  gli  accidenti ;  questi  perö  non  vengono  detti  circa  le  ipostasi 
stesse.  Di  nuovo  vengono  dette  queste  proprietii  anche  perös  'usiijü  ',  cio  ehe 
si  traduce  in  siriaco  con  «  accaiito  In  sostanza  »  o  «  pri^sso  la  sostanza  ».  Accade 
pero  che  qualclie  volta  si  dica  col  nome  d\  perös,  cioe  di  «  presso  »,  anche  una 
ipostasi  presso  un"  ipostasi,  come  cio  che  e  scritlo  nel  Santo  N'aiigrio  :  il 
Verbo  cra  presso  Dio'.  Arcadc  qnalche  volta  che  prendiamo  le  denonünazioni 
in  Inogo  delle  cose,  qualclie  volta  in  luogo  de!  (modo)  come  sono  le  cose, 
qnalche  volla  in  Inogo  dei  nomi  che  diinostrano  le  cose.  Come  le  cose,  come 
qnando  diciamo  ch(!  Paolo  lavorö  nella  chiesa  di  Dio;  non  diciamo  cioe  il  nome 
della  cosa  che  l'ece  nella  chiesa,  ma  e  la  cosa  che  viene  chiamata  cosi.  In 
luogo  del  (modo)  come  sono  le  cose,  come  il  (discorso)  che  diciamo  :  Paolo 
cra  di  Tarso  di  Cilicia  e  fu  istruito  presso  i  piedi  di  Gamaliele  ed  era  origi- 
nariamente  uno  zclota  della  legge  ed  in  Hne  fu  Apostolo^  In  luogo  del  nome, 

1.  itpo;  o'^oiiv.  —  2.  Giov.  I,  1.  —  3.  Cfr.  Atti  xx,  3. 


Bli'.HiI 


7C2  SEI  SCRITTI  ANTITRITEISTICI.  190 

•  .^^  jjp^axD  kSiS..^  •:*)j'^o.c0;  1 1  »ö  ..v>  )ö(.^aji  «s^^  w^;  V^^  -.jjyNo«) 
).bcojLD  .)  >  r.'  I  •>  yOoC^o  ^;  ojoi  I a  I  •«•  I  ^;  )  m  >  ^;  .•>  » «»v»/;  ^N,.^/  y^l 
l-ÄJ^x  j  .-y»  .'»V)/;  v-K.bo/  y^l  -.w;   jöiia*  ^2^—  .|mi  ^  ^^  J>opo  ^^  ^j 

^«.flDo/  '  ^*^«)^  yjpojj^oo  •.|.w>.XDo)J    o/    jv<öl  n\    yi  n  .>o;    jN-»^^';   o/   )j>^^^; 

)  ..  -^  »^  -.^-».coo/  '^-ä^^IlS  y^po)K^oj  ^^0(  Jjoi  ^^>io  .o£S^  ""^Jso  jJo 
ssao\  qXa    ^io    JJ    •.JLt^.oDoj^    ^y^iojfcooj    ^j    ^^^ot    .|L.cdo)-=>o    y^2o)Kjj 

>nqv»\    )  nqim    jJ    -.^001^    p6/    ^^^?   ,)°^   ^^^    T"*^    '-K'  '"°^      ^^'^ 

1.  ^i\Z  B,  ^jß-^P  A.  —  2.  V*?  '«^  B.  —  3.  ^ilS  B,  ^-ß-'t^  A.  —  '..  ^•►.v>|^-»,  R.  —  :>.  <i'P  B, 
^^ol3  A.  —  ü.  ^:-»|t>-»  B.  —  7.  <^iß  B,  ,^il3  A.  —  8.  ^iiß  B,  ^'iß  A.  —  0.  ^»i^  B, 
rjfr''lS  A. 


come  quando  diciamo  da  Saul  fu  denoniinato  Paolo.  Cosi  pure  facciamo  uso 
del  genere  e  della  ipostasi  qiialche  volta  in  luogo  delle  cose  e  qualche  volta 
in  luogo  dei  nomi  dimostranti  le  cose.  In  luogo  delle  cose,  come  quando 
diciamo  che  il  genere  degli^uomini  e  tutti  gli  uomini,  l'ipostasi  e  perö  una 
(cosa)  del  genere.  In  luogo  dei  nomi,  come  quando  diciamo,  che  il  genere 
dimostra  il  comune,  l'ipostasi  perö  ciö  che  e  una  certa  (cosa)  del  genere. 
Dobbiamo  sapere  che  gli  accidenti  o  le  proprietä  caratterizzanti  le  ipostasi  o 
la  sostanza  vengono  detti  pnratin  'usii/nii  e  nella  sostanza,  le  ipostasi  perö 
vengono  dette  nella  sostanza,  niente  affatto  perö  ed  assolutamente  non  (ven- 
gono dette)  päratm  'asiijan.  Perciö  quelle  che  vengono  dette  paraJin  'lisii/an 
possono  venir  dette  anche  nella  sostanza,  quelle  perö  che  vengono  dette 
nella  sostanza,  non  vengono  dctle  in  nessun  modo  päratin  'osii/an.  Perciö  non 
basta  che  colui  il  quäle  viene  accusato  di  di-re  le  ipostasi  päralin  'iisiyan,  come 
sc  le  avesse  dctle  accidenti,  si  scusi  dicendo  :  ho  inteso  (dire)  nella  sostanza 
quelle  che  hat  detto  päratin  'üsitjan,  perch^  gli  accidenti  e  le  proprietä  carat- 
teristici  delle  ipostasi  o  della  sostanza  vengono  detti  tanto  päratin  'üsiyan  che 


Ol  VI.      i)i:i.U(:ii)\/.i(i\i-:  nr.M.i',  iMioniiirrA.  7fi3 

."l-ikXsooj-a  ^a_«.xj.io»  v^jK^; 
>^ 

1.  lu»N  Olli.  A.  —  :;.   Dnpu  l-«DoU  II  aij-iuim'e  :  l_ii^  U  ^-^   o/   U'->    U;   Uo    ^i^    1»»^    ^•'°'-^  V??    '"?l 

iS^.o  Ulla  \iyi^>  ov-MOioX  >^fO*.xf  |»»  f^lo  -.U^]  U?o  >3a«o  Ui  foi  llS^»  3X»o  ■Ij^ii.o  l.^is- 
..^  ^o;-»Im  W--»'  ^--='  ^»i>.  ^ooCb.  ^i-A3l.  ^.li|3  ^,-30  .Uo^«  Uo  \La,^-  vS^-o  •.l;a,o  l=/i  \xaia 
■\^o  \^t  U  is-3  o(  |*«i  H»  Uo  tp  |,oi  lt.»o|C>-M  1:^1  l-iaaov  Qucsta  brovedisquisizionc  non  appartienc 
alliMllalo,  ma  t;  dii-clUi  luntio  i  segiuici  iM  Iclratoista  Damiano. 


nella  sostanza.  r)ol)l)iamo  iuvestigare  se  in  ([ualclii'  luogo  troviamo  i  Santi 
Padri  che  dicono  essere  le  ipostasi  parlecipi  o  fattc  partecipi  della  sostanza, 
e  di  nuovo  se  troviamo  detto  nei  Santi  Padri  die  le  ipostasi  sussistono  nella 
sostanza,  come  si  trova  dftto  che  la  sostanza  sussiste  ncdle  ipostasi.  La 
sostanza  perö  6  detta  sussistere  nelle  ipostasi,  perche  essa  non  ha  sussi- 
stenza  da  se  e  per  se,  l'ipostasi  invece  non  si  ritiene  di  dirla  sussistente  nella 
sostanza  perche  sussiste  da  se. 

Fiiie. 


I.  INDICE  DEI  NOMJ 


/ 


yO^iojul    IL 

■  frtft  ^lO.  „ci|       II 

^o.;/   i2„  iK„  22^_,.  2:1,.^  493  533.,  M, 

ai-V(    28^,  3!l|„  m^  863 


^ 


^a.ia^^^   1:1,3  15,   le,  21,^  :M,,^  553 

^0.^.^00;^  9,  11,3  iy3.,  103  2o„  2I3.,,, 

-''■i  ^5  -^u  3O5  38„  51,  fi0,3  68,  7.% 


01 


-^Oj^io,    2'^^ 


vßo^-Ä-   74  „ 


4, 


«-■^■^  64„  65j  76j.,.u 


Dam;i   89,3 


l'ApOStolo  11,^ 

di  Costantinopoli  ii,^  2a,^ 


il  Grammaticoi«,  26.2h.:ä, 

■l        ti       ■>    "  11 


M-Aa.    19g  62,.,  Ki_, 
^^fTni.\a-   64,^ 

lioow    77,1 

Pioov.    85„ 

p.öou    15,3  ■»„  -»3  369  iöfru-«  8-Vn 

JlQ-JOOV-     8^p 


6ü- 


>a.cuL-    19„ 


y^ 


^°T-^    35,    36,     48,„    56..,.     57,.,.,„ 
p->^.iE-^    19.  69,,  8',,, 


>o 


•  ."tllvi   74. 


r^ 


.ffift  .'tn^m  I    ;)rt       71)., 

-xd-liaj,  .xoQ*,\3ü  17^  7:lj,,  711,, 


i^D 


|;oP»   9,    Hl,„  11,3  I63   173.,  nl,j  22„  Ul„ 


13     °3-5-7-10-12-13      "'3-6-10     ^^'0 

»'.-5-«  '2,.«.«  15^  18,  22,.,^  233.,.^^.,3 
^'''2-8-,„33„353  36,83,_„.,3a53_,^,.,3  86, 
|l.oi.\aa>   83, 


12 


-  ^"^  -  -  '  "^ 


>x 


^«^|aiia>    (IS,„ 


^ 


^0^03    2:5,,  77,3  89,„.,3  90^ 


UO 


oa^ji^o*^!  .^i^moff    II,    23,    27. 


I  ■  n  .\^n    89,3 
I  n  «NoN^    65,. 


^oU    9(1 


L 


^coo.lL    1(,,^    14,   29„    31,    -.a^  :V,„    3H, 
39,.,,  41„  42,  43„  «„  46,.,,  47,  48„ 

•■^Vl3     %I1     ^''la    ^[5    '''l-M    ^2-3-1 

59,.,3  6I„  02,.3.,.„  63,  frS,.,  66,  öfl,.,, 
70„  72,3  75,  76379,86,.,,  873 

>*-'!lt  12,0  ", 

^^l'•  »',0 


[93] 


II.  PAROLE  TRASCRITTE  DAL  GRECO. 


765 


II.   l'.MloLi:    l-RASCRITTK  DM.  GRECO 


o|  6,u.ou(iiov  :{)^.,^ 
U-(   etxy,  G«„70|, 

V^io|l    --^1    ETTlBitOfSiTai    w,., 

ptjooiolL   o^(   sTriOso)poüu£va  («f,^ 

|rmaj.jp(    STOl/ElOV    Kl)^ 

pa^xuos;   ijricxoTro;  3j^^ 

ta^  Ys'vo;    12,  !',„  70„  78,,.,.,  90,.,.,.,, 

|L=4a.;o,      —         15,  27„  -M,^^  :iß,3  40„  56,  59,.,  ül„ 

oxi^Jc   a'ipEdK;  7,  11,.,  12,,.,,  I3,.„  2I„  22,.,  23,  ai^,„ 
31,  :!',,  :B,  :«„  41,^  4B 

1.  licsliiiiu  perii  osciuso  U*»o/  c  Poj;9- 


03,  «-v,,  HU,  093., 
a.H.Voi  aip"lX0(  n,.,,  73,^,, 
(^e^vi  TptOeiTat  w„  (ö,  76,.,.„ 

yO^wÄlolQJtXio     |JL0V00Ü510V     33,.,„  34g.g 

^Qioo   y.aA\ov  53,  55,  M,^ 

^o.opa^  aüvooo;   1,s,„.„  5ß,.,.„.  57,  5^,.,„.,,,  0I„ 

,^0/  ^!M>  Ttotpa  Triv  oüat'av  »8,2  a),.,.;,.,,.,..,^.,, 

^o;a,  ^^Vos  Trdpo?  2:!,   2K„  (iö,,  70,,  77,.,  78^  85,.^.,,.,, 

|.m{.iq  ipavTaaiot  82„ 

>i»o^  Ttpo;   89j.„  90,,, 

io»*mg>  r    40,., 

on.y.So  xXriplxoi   05, 

^USuD  X£:faXaiov  :«),,  7:!,.,„  71„ 

t^^oN^  xaOoXiXYi   05,., 

pioiL  0£(,.p(a  3U,^,„.„  31„.„.„  32, 


IIL  PASSI  DELLA  SACRA  SCRITTURA 


.\NTICO    TESTAMENTO 

Ger.  I,  'i 71, 

tier.  II,  28 77,,, 

Is.  XIII,  7 :«, 

Is.  XXI,    4 :M, 

Is.    XXXII,  6 7„ 

Kzecli.  XXI,  7 :v>., 

Nah.  1,1 743 

Nah.  u,    10 3'., 

Hab.  I,   1 74, 

iMal.  I,  1 74, 

Salini  XIII,  1 77,. 


Nuovo  Testamento 

Matt,  xxviii,  19 19,., 

Marc.  VIII,  18 si,, 

Giov.  I,  1 89, 

Atti  XX,  3 89„ 

I  Cor.  VIII,  5 78, 

Ebr.   I,  3 88j, 

II  Tim.  III,   1-2 6ö„ 

II  Tim.  III,  cS 03, 


IV.  l'ASSI  DEI  l'ADRI 


Atanasio,  III  Lettera  a  Serapione,  p.  20. 

—         Dichiarazione  di  Fede,  p.  26. 
Basilio,  Lettera  XXXVIII,  a  Gregorio  sulla  differenza  tra  l'essenza  e  I'ipostasi,  p.  55. 

—  Lettera  LH,  alla  Canonichessa,  p.  23. 

—  Lettera  CCXXXVI,  ad  Amfilochio,  p.  9. 
Cirillo  dAlessandria,  Dialogo  VH  sulla  Triiiilä,  p.  28. 


70lJ  IV.  PASSl  DKl  PADRl.  W 

Epifanio,  Ancoralon,  p.  11. . 

Filosseuo  di  Mabbug,  Omilia  suUa  Pcnitenza,  p.  27. 

Giovanni  Crisostonio,  Omilia  LXXV  sopra  il  Vangelo  di  Giovanni,  p.  12. 

—  —  Omilia  \'l  sopra  l'Kpistola  ai  Filippesi,  p.  24. 

—  —  Ad  Eraclito,  p.  27. 
Grogorio  il  Teologo,  In  lüde  d'Atanasio.  p.  10. 


V.  PASSl  DI  SEVF.Ri^  DAXTIOCIIIA  E  Dl  TF.ODOSIO  DALESSANDUIA 

Severo,  Libro  contro  il  Grammatico,  p.  i*.  p.  U. 

—  Discorso  II  del  l-ibro  oontro  il  Grammatico,  p.  16.  p.  20. 

—  Titolo  del  cap.  2ö  dcl  11  discorso  del  Libro  contro  il  Grammatico,  p.  73. 

—  Capp.  10,  13,  25  e  20  del  III  discorso  del  Libro  contro  il  Grammatico,  p.  7'i. 

—  II  Discorso  della  Lettera  a  N'efalio,  p.  17,  p.  73.  p.  74.  • 

—  Nei  suoi  scrilti,  p.  19. 

Teodosio,  Discorso  suUa  Santa  Trinitä,  pp.  47,  SO,  87. 

—  Discorso  (contro  il  Triteismo,  identico  al  prinio"),  pp.  31,  6(5,  69. 
Discorso  (identico  al  primo\  pp.  44,  40.  02,  04.  76. 

—  iSenza  indicazione.  ma  si  tratta  sempre  del  medesimo  discorso^,  pp.  14,  29. 

32,  35,  38,  39. 


Yl.  PASSl  Dl  GIOVANNI  IL  GRAMMATICO  ^FILOPONO) 

Libro  in  iavore  del  Triteismo,  p.  13. 
III  discorso  del  Libro  in  favore  del  Triteismo,  p.  21. 
(Senza  indicazione),  p.  20. 
Libro  contro  gli  Ariani,  p.  28. 

(Senza  indicazione.  ma  identico  al  passo  della  p.  20),  p.  29. 
—  —  —         P-  38. 

I  discorso  contro  il  suo  oppositore,  p.  51. 
(Senza  indicazione),  p.  60. 
Lettera  ad  uu  suo  condottrinario,  p.  64. 


LES  MIRACLES  DE  JESUS 


PATR.   OR.   —  T.   XIV.  —   F.   5. 


rihil  obstat, 

R.  GR AFFIN. 


PERMIS    DIMPRIMER 


Paris,  le  25  Juin  1920. 


11.  ODELIN, 
Vic.  sren. 


LES  MIRACLES  DE  JESUS 


TEXTE    ETHIOPIEN    PUBLTE    ET    TRADUIT 


I'  AI! 


SYLVAIN   GREBAUT 
II 


Tous  droils  r6serv6s. 


AVERTISSEMEM 


I/o(iition  du  deuxieme  fascicule  des  Miracles  de  Jesus  est  etablic,  coninic 
Celle  du  pretnier  fascicule,  sur  cinq  mss.  :  A,  H,  C,  I),  E. 


A  - 
B  = 

C  -. 

D  = 
E  = 


ms.    [()8  (I'MiIkkUc. 
ms.  226  d'Ahbadir. 


ms.   Or.   02:5    , 
ms.   Ur.  &2\ 
ras.   Or.   712  \ 


Hiilisli    Museum. 


Elle  contienl  l;i  leproductiou  de  loules  les  variaules. 

Trois  recits  lires  des  Evangiles  se  trouvent  dans  le  präsent  fascicule  :  La 
Femme  adultere  (mir.  XV),  Jai  Samaritaine  (mir.  XVI)  et  La  Resurrectioii  du 
Fils  de  la  Venre  de  Nahn  (mir.  XIX). 

Pour  montrer  la  difference  qui  existe  entre  notre  texte  et  le  texte  biblique, 
nous  avons  pris  le  recit  qui  se  rapproche  le  plus  de  celui  de  YEvangile  [La 
Femiiir  (idultere)  et  nous  presentons  au  lecteur  la  synopse  des  deux  textes.  • 


Texte  de  Th.  P.  Platt 


Texte  des  Miracles  de  Jesus 


{Novuin  Testamrutniii  Damiiil  \ostri  .\  Jerusalem,  les   Aiicicns  des  Juifs, 

et  Salvatoris  Jesu  Christia'thiopice,  Li])-  irunis  auprcs   de    Jesus,    reconnaisseni 

siae,  MDCCCXCIX,  p.   173-p.    174.)  <iii'll  est  niroi/i-  de  In  part  du  Seir/neur. 
Jean,  \  in,  .'5-1  1. 

•"liUi-  •■  A.+rt»-'j'/"  :  A.e.iJ-.e.-  :  riJÄWi'i: 

■f'iio-   :    Ohli/.-ll'an-   :■:   flJ.CIl.A}''   :   'i,1\ 

>  :  'ihn:  •■  h«"  ••  wr-w  •■  hnu.hn 
-HC  ■  h"Jii.Ä'n.h.{:  ••  to-^h'ii  ■■■:■ 


772 


AVERTISSEMEXT. 


[104] 


Los  srrUx's   et   les  plmmiens  nmhnent  devant  Jesus   iinr  fcnimc  .si<r/>c(.s(' 

en  adulCcre. 


lls  Iiii  dcmaiident  de  la  jmjer,  nßn 
de  irouvcv  un  itiotif  d'accusalion  coiitre 
lui. 

■/  •■  M-i:  ■  'flhrt.1'  :  n-Hö""!-  •■  h-in  ■• 

h  ■  9"'}'l- :  -l-nA  :  {\h'yi:W{ « *  ■  a* 
WiV  ••  .e.iLA-  •  hin  ■  jfÄhf:?*  ■•  h»« : 


ai^<t>0B- :  nhrt/f"  ■■  ^^''%ü' 


lls  lui  demandent  de  la  jncjer,  puis- 
(jH^ils  le  re(/urdeiit  com  nie  le  jiuje  des 
Israel  lies. 

w^.n.A?'  ••  M*^  •■  H-t.  ■■  -nhfi.^  '■ 


l.es  aijant  i'coutes.  Jesus  cnmpreiid 
que,  s'il  iie  jiifjc  pas  riniforiiieiiient  d  la 
loi  de  Moise,  ils  feroiit  ß  de  sa  senteiirc. 

(oft(\  ■  fir"/  •■  hiw.tx  ■  hsi\'f\  '•  H 

'i'l'  ■■  h'J^J^iraV'  :  >54/..  :  A-nhrt.'l-  :  h 
Ah«»»  ■■  h.d.'l'ih  ■■  f^öM  ■  llh«»  •  Ih 

4'A"  :•: 


$e  haissanl.    il  ecril  sur  la   terre   aver  saii   duujl . 


f,'l:  ::  '1:    :  at'M'   '■   9"^:i:   •■   .''(n.hl-  •  V^A" 

öo-  ;:: 

Les  Jitifs  (■onliiiiient  de  J'iiiterroijer. 


[105] 


AVKIlTISSKMKNr.  773 

//  si;  ffleve  cl  Ivur  dil  ijiir  h'-f/nlemeiil 


II  sc  rplrrr  et  li'iir  dil  :  «  Qiic  iclui 
ircnliT  rints  i/iii  est  sans  peche  liti  jcttr       flle  merile  d'iHrt'  lapidvc. 
In  iircniit'rt'  pierrc!  » 


h'irh  •■   höy.'il'.ih  :  (nyMt\'a»- 


tnh'ru  ■•  h{^"l^  ■■  Chi*  •  ■'tiura«- 


HÄAP  ■  ■'im.M'  •■  ?.l»"}ihtf»-  ••  •!•>;. ÖD-  :       rti,l'.(l.A"tf"-  :  .e;Afl»-|-  •  ,1'.?,'/;  :  -l"l-«ii 


hf.ii'  ••  n?in'> 


//  la  fait  vonduire  na  Heu  du  supplice 

i'l  di'inando  riuelle  sait   Iniiidrc  dcvniit 

Uli. 

f).  •■  ^'y'KTi'P  •  •'in.v'  :  at'fil'  ••  •!-/:  : 

fl»fl»rt.e.'P  :  A,('.?i-/:  ■  nJirt/l-  ••  ^/»>iv  ■ 

hru  •■  /v/Dj^.^n-  •  -^ri :  h^iw.'M  •■  hf: 
M't\  ■■■.■■ 


Sr   liuissniil  de  noureau,   il  iniüinue 
d'i'crire. 


X  ■■  (nUött  •■  f.'i'i  ••  -'in  ••  ry:C  :  Ki 


l.es  Juifs  paiiriit  Inii  apres  I  untre,  ä 
(■(immeneer  pur  les  plus  vieu.r. 

UM-  ••  hW'  :  y.fh<-  •  Jiii  ■  hfh*i-  •■ 

hl\\\   ■■   aitth'   ■■   A„'«'fl>-'}'/;iron-    :  ?,}r' 

Jesus  resle  seuhuri'c  In  jeninn-, 

■Yi.  ■  Jf"m'l'  :  «7M1A  :: 


Se  bnissant  de  nourenn.  il  conti nne 
d'ecrire,  en  mentiounaiü  les  peches  de 
chacun  des  Jnifs  individuelkment. 

mhitf\  ■■  y.VV  :  in-iit  •■  9"y:i:  ■•  fflÄ 

,h<i.  :  nhF^t\fl^l^  •■  Kill  •  jCflA  :  I^Ml. 
^•|."  ••  hhnfi.  ■■  htm-M  :  rti:Nm.Ä'|:  ■■  Ah 
7A.  ••  \\fmll   :•.•■ 

lls  jinrient  Ions. 

flir«(l    :    CM'    :    ml'    :   (DÖh-  ■  J^A- 


774 


AVERTISSEMF.NT. 


105 


11  se  rricrr. 

II  HC  Iroiire  plus  ijuc  Ui  feninic. 

-nh  :  hf^.ihy,'  :  \l}x'il\^  •■  Ahrt/i-  ■■  n 

Vi  :•: 

II  liii.  parddiiiic. 

Tl'lK   •■  th./i  ■■  h't-V.  '■  (Ohm  ■  filOD  :        Jl  >,   :   h.Vfl't}    ■■   }x9"y.h\i.A  :  O'f.  •  Ch 

rt  ••  ri-y.?-  ■  Ati.  ■  i'-m.K'/H.  :•= 

/•>'//'■  CDiirciiit  hcfiiicdiiji  (Ir   ;/ciis  a  la 
foi  eil  Ji'sus. 

in/.  •■  afm.'l'  ■■  Artn?!  •■  ».VD-  :  (ntlh 
-i'llM  •■  hfl-  '■  -MV-^l  •■  nh^n.M  • 
hst\'h  •■  "nCM'tx  ••  fl»rt'n,l,?'  •  Ah-/ii. 
Y\-t[,h.i:  ■.■•■ 

]jG  dernier  fascicule  des  Miraries  de  Jrsiis  sera  precedö  d'unc  IiitnxlKclinn, 
qui  aura  pour  objet  l'etude  critiquc  de  roriginc  et  de  la  ülialion  des  divers 
manuscrits. 

Svlvaiu  ("iiiKiiMT. 


Neufiiiai'clir  iSeine-Inlriicure).  lo  "JH  M;irs  l'.il'.i. 


*.i;ä  ■  Ihre  ■■  inn/. :  ^^ii.TiV :  infm^ryo  ■  hs{\'t\  ■■  hcn-f-n  ■■  (IKz-a  "m  i*. 

ll:*',l'.A  ••  ''"ft'l'A-  :  ('.i^'l-n  ••  AJfK-  i  rt'A,*'. :  'iMi.P.'  ••  A'JA'«»  =  "/Ay"  :  Ä"Vl^  :•: 

I.  ia]  W  t.'  ^",  •>  .'!;  K  »"ö<!.'i:  1  Vmö  (sur  la  maniere  de  coter  les  miracles  parliculiere 
aiix  divers  mss.  voir  Patrologia  Orientalis,  tonie  XII,  fasc.  4  {Les  Miraclrs  de  Jesus, 
I),  p.  V>,  note  ;5 ;  p.  6.S,  notc  1 ;  p.  75,  noln  1  .  —  1-i.  t>.»"r.  ^ lUru.  ■  VA.*»]  15  r*.?''/.«-  .  A>,"/ 
H»  ■  h.r{i-t\  •  iicn-rn  :  nA>AV  i  ^•v•l•  >  (»'ci-v  =  um/.  ■■  va.-m  <;  i^y"«?!)-  :  a>,'7ii.>.-/  >  m/,r*A>)>  ■ 
rnöi..p.;V///  :  h.rrt-n  !  iicn-f-n  :  (i>i'//-  =  >.>ai-  =  iiii»'(:'i-l-  =  tun/.  •■  7A.a:  I»  ivivv.»-  :  av;ii.>,-/  =  <n>, 
?"A»i'/ :  <r»<i>> .(•.;•//.■/  :  h.i'rt-n  :  iicnrn  =  ii>i"/t  :  iti-M-  ■■  \'ii  ■■  irtrM-i-  :  tun/. !  m.'^:  K  iVi'/'T. !  in 
•n<c  •■  >>"/ii.>>'/ :  fl'hy'Mi'/  >  «•«'•.i'.;'»'/.'/  =  A.rnn  =  ^icAf-n  :  ii>i>a-(-  =  >."/i- :  («»'c-i-v  :  mn/.  =  7a.a. 
Los  tilies  des  miracles  se  groupent  ainsi  :  d'une  pari,  A,  E;  d'autre  i)ait,  H,  i\  Ü.  — 
.').  n:i.i'.A  !  «"A+A-  >i'"/.V]  15  n;'i.l'.A  :  «>'A+A-  ■■  .P.->rtC."  :  AI-D*.  =  ...  A'^Aö»  s  ".Ar*  !  h"%-^  nn 
espace  blanc,  represeiUe  par  iios  puints  de  Suspension,  ost  laisse  en  l>  pour  linsL-rtion 
ulterieure  du  nom  du  possesseur  du  ms.);  C  "JMA-  >  (or'^/.t-  ••  fOA- :  r'AA  =  Tfl*.  =  "/WA  >  f" 

Art.  !  A'VAon  !  ••,l\r'   ■■  >>"*"> ;  D  "/WA-  !    fl>?"Ai<C1:   =  PI'A-   '   ^AA  ■    Tr7-^V   ■  ^'1.'^   =    A'iAo"    :    "iftT   ■■  >i 

«T.-,  If  nom  propio  y,'P.^  est  de  secondc  main  ;  K  n;l.eA  i  ««A+A-  ■  .cö-hri  >  Ain*.  >  i)ill-  >  i.V 
c.i.l»  >  A'iA«"  I  '^Ar*  =  h-ni.  [>cs  benediciions  se  «ii-oupentainsi :  dune  pari,  A,  B.  E;  daulrc 
pari,  C.  1». 


LES  MIUACIES  DE  .lESUS 

UXZIEME  MIHACLE 

ER   VOL   DUNE  G  KNISSE 

1 .  Une  genisse  ayant  ete  volee,  .Jesus  est  choisi  commc  juge  a  la  fois  par  ic  proprietaire 
et  par  le  voleur.  —  2.  II  urdonne  a  la  genisse  de  parier,  laquelle  dedarc  qu'elle 
appartient  au  vieillard  Keineniour,  fils  de  Näzer,  et  qu'elle  a  ete  volec  a  Cesaree.  — 
3.  11  pardonne  au  vol(!ur  qui  se  repenl.  —  '».  Le  voleur  deniande  ä  .lesus  de  devenir 
son  disciple. 

'  Onziemc  miracle  quc  iil  Nulrc-Seianciir  et  Notrc-Sauveur  .1rs\i •^-Christ  <\\r  '  fni-  -n, 

.  .  ' '  ■'■ 

une  genisse,  qui  avait  ete  volee  dans  une  ville  '  de  Galilee. 

Que  par  la  puissance  de  sa  croix  il  gardc  son  serviteur  Waldo-Wälied  pour 

les  siäcles  des  siecles!  Amen. 

1.  Le  niot  i)7c,  dcsignant  la  ville  de  Cesaree  de  Palcstine,  cf.  inp-n,  p.  108,  note  1, 
nc  pcut  pas  sjgnifier  ici  :  ><  pagiis,  viciis  « ;  cf.   Dillmann,  Lex.  aelh.,  col.  20. 


776  LES  MIRACLES  DE  JESUS.  [108] 

1 

(Dh'in  ••  9tha)'C  ■■  hihi-  •■  öM'  •■  n^f  ü"  •  c^»p  ■■  ip^*  •■  »!*'<:+  •  ?«?»A'/'  • 
5riAh.if<"»-  =  h'jH  :  jR-nA-  •  -»Hii.^e  :  fl»-h'i."  •••:  ffl^n  !  c?.?.?' :  tihnMh  ■  hsi^ 

Hi-c  s  -iin.i>-  ••  ffl'jfi^iA"  •  •i'n/j. :  A?i7°Air-  ::=  flj^.n.A-  •  »lAh.  •  ^.-fVi-  =  M>.  -■ 

Wl'V  ::=  rD,h<.  :  -Iffl  :  ?,1».h  :  hSi^-tl  !=  WJMfl).  :  irftA,!!-  :  PA.^-  ■•  J^/.!!.  :  toh 
•71l?i-H   •   «^Cyr   :  fflA^.-»:   :•:   ffl^rt'l  •n'l»^A?'   :   tl«»  ■■  .e.V.'ivli  •■  '^?itlA"0'>-  :  (1 

1.  hM-  :  AA-I-]  1>  01)1.  —  //;.  i»'^<t]  C  ifi..k.  —  2.  >,y"ü?<:]  ß  -hr'-in.  —  //'.  mtrihfr] 
B,  C,  D,  E  <n-(-n>,fr  .s7'f.    —  3.  Tl]  A,  B,  0,  o/n.;   I),  E   donnent  la  lecon  adoptiie.  — 

3-4.  i\-hi».>i  ■■  h.vin\'\  B,  E  A>,°/H.>i>  :  h.ffrn  :  ■hcn-pft;  C,  D  rt^-viu  :  h.fft-fi  :  ncn-FJi.  ^ 

5.  il-V*]  C  om.  —  ib.  fl>h.TrViWi,fL-]  B  fflh.-v^-rnJ.e:  «'c-  —  6.  W/nhA-]  E  (d-va^a-.  — 
/T».  <D.p.n,A"]  l)  <i>.ftn..  —  ib.  Ä*ti-]  C,  E  Ätfl>-ti-.  —  7.  (Di)A<n.]  A,  C  miiAw  sie;  B,  ü,  E 
donnent  la  lecon  adoptee.  —  7-8.  Wi^iVh^y  •■  •^iv.yi"  ■•  m'^M.-i:']  B,  E  <D>,°/Ti>,^y  :  *,^n^-  . 
.0°»A  :  ne  :  "VC.fS'"  !  «o-^-s.  j:.  —  S-'.j.  (iTIKh]  A  IITd-d :  B,  C,  D,  E  donnent  la  lei,on  adop- 
tee. —  9.  o*]  C  om. 

1 

Tandis  que  (Jesus)  allait  im  jour  sur  la  route,  il  vit  iin  voleiir  qui  avait 
vole  une  genisse  dans  une  ville '  de  Palestine.  Le  proprietaire  de  la  genisse 
trouva  le  voleur  et  Tarreta.  Tous  deux  Inttaient,  en  disant  :  «  Cctte  (genisse ) 
est  ä  moi.  »  Lorsqu'ils  virent  le  Seigncur  Jesus  passer-,  Tun  dit  ä  l'autre^  : 
«  Nous  voyous  la  lumiere  d' Israel  sur  le  visage  de  ce  jeune  liomme''.  Ne 
(■„1  .23  nions  pas*  qu'il''  est  de  la  descendance  des  prophetes.  Viens,  allons  vcrs  lui 
et  deraandons-lui  (de  trancher)  TafTaire  de  la  genisse.  »  L'autre  lui  dit :  «  .l'ai 
desire  moi  aussi  ce  (jeune  homme).  »  Ils  allerent  vers  le  Seigneitv  Jesus.  Sc 
trouvaient  avcc  lui  Joseph  le  charpentier"  el  Notre-Dame  Marie,  sa  generatrice. 
Ils  le  supplierent  de  juger  entre  eux,  dans  sa  sagesse,  au  sujet  de  la  genisse, 
puisque  tous  deux  l'avaient  agree  (comme  arbitre). 

1.  Cf.  siipra,  p.  107,  note  1.  —  2.  M.  ä  in.  :  Uindis  qu'il  allait.  —  3.  La  conjonotion 
lifioi»  sert  ici  ä  introduire  le  discours  direct.  —  4.  M.  a  m.  :  cel  enfant-jeune  hommv; 
«hVTr  signifie  :  «  infans,  parvidus,  ...  adolescens  (quanidiu  nondum  sui  juris  est)  »: 
cf.  Dillmann,  Lex.  aeth.,  col.  138;  cf.  I  Par.,  .\xix,  i  :  [Salonion]  a>i.\\  i  fli«"»!»'?,  vs'o;  xai 
aTty.Xö;,  puerum  el  tenellurn.  —  h.  La  conjonction  >in<n>  sert  ici  a  introduire  la  compli'tive 
direcle.  —  6.  Le  inot  x^ll,  signifie  :  «  faber  lapidarius  vel  lignarius  »;  cf.  Dilliiiann, 
Le.t .  aelh., [col.  1274. 


i-  h. 


[109]  ONZIKME  MIKACLK. 


V"  il. 


viinv  :  ?»'j;''h-/:  ••  Ä'/'Ai-  •■  ?i'Mi  :  '\'WA  ■  n.'''A  ••  A»A  ••  «»'in. :  ^^l'"'\Jl  • 


1.  >.ir«>,'P]  C  M'-i'.'hiP  E  yr'Kh'P.  —  ih.  in.f]  E  om.  —  1-2.  «i>,r"»>ir  :  rt>.>A^-]  IJ  om. 
—  1.  m">«r»9"'P  :  •V.e.•'"Al^]  H  «nJi'l'i'"'!*  ••  •>K''lf.  —  •'•  fflTr"//."/]  A,  C,  D,  E  <d"/";cv  sie;  B  ra"/ 
"/r.i  ^'c;  iiotre  correction  donne  la  le?on  adoptee.  —  4.  >iV;MnJ:]  A  om.;  B,  C,  I»,  E 
donnent  la  legon  adoptcc.  —  //;.  >,-J"A^]  ('  >.^A^  .svV.  —  i/>.  >i-Vll]  15  o//i.  —ib.  post  ^I-äO 
C  aeit^.  «jV-IIA.  —  5.  >,"7>]  A  h"T'iV;  E  >,"■/■/;  B,  C,  1)  donnent  la  le?on  adoptee.  ~ 
if>.  T.-nAn]  B  >,n.AYi.  —  O.  ^T.*]  A  o«.;  B,  C,  D,  E  donnent  la  lecon  adoptee.  —ib.  VJ- 
AI.]  B  öT-A*.  —  ib.  hi.o.e.']  D  hi-pfi  sie;  E  h*-..-)'«:.  —  ib.  ii.ert«»".?,]  A.  B.  ('  o/ii.;  D,  E 
donnenl  la  lecon  adoptee.  —  7.  Viir.]  C,  I)  vuc;  E  fVC.  —  'V^-  Ii<"'"/Al-]  E  nH-'IA9".  — 
TS.  7,!rfl>-ni]  ('  >.<i»-nt  sie.  —  8.  Ä.>.ii-]  B  %<^^  sie;  C  l.».*.  —  ib.  lIDrt"]  A  ow.;  J},  C.  I),  E 
donnent  la  lei/on  adoptee.  —  <6.  (l'ftOC.e]  C  n*'n:.p. 


v° ». 


Le  Seifjneur  Jesus  leur  dit  :  «  Amcnez  la  genisse  vers  nioi.  »  Ils  aracnerent 
la  genisse  et  la  placerent  devant  lui.  Le  Seigneur  Jesus  dit  :  «  Je  l'ordoiine. 
ö  genisse,- de  parier  dans  la  langue  des  hommes'.  Dis-nous  qui  est  ton 
mailrc.  »  Cette  genisse  parla,  en  criant  a  haute  voix,  et  dit  :  «  O  Dien  d' Israel, 
Createur  des  cieux  et  de  la  terre,  Sauveur  du  monde  entier,  vraiment,  *  je  te  •  f<,i.  23, 
(le)  dis-,  je  suis  la  genisse  de  ce  vieillard  qui  s'appcUe  Kememow,  fils  de 
Näzer.  Hier,  ä  la  troisiemc  heure  ^  du  jour,  ce  jeune  homme  m'a  volee  dans 
un  pre '  qui  se  trouve  a  CJsaree.  » 

1.  M.  ä  m.  :  dans  la  voi.c  des  fils  de  l'lioinnie.  —  2.  La  conjonction  >in<n»  sert  ici  ä 
introduire  le  discours  direcl.  —  3.  M.  ä  m.  :  au  nionient  de  la  troisieme  /teure.  — 
4.  M.  ä  m.  :  d'un  pre. 


778  LES  MIRACLES  DE  JESUS.  [HO] 


3 


1.  tohm'f^'h]  E  oni.  at  (copulatif).  —  ib.  Al»»^'fe]  E  om.  —  2.  ioa>i.-ttX\  D  oirt^.'tV-  primi- 
tivement).  —  3.  %t\ao  -.  >,>  i  7-nc^]  E  >,n«ro  =  Tncw  ■•  >ino»  :  M.-  7-nr.n.  —  5.  ain.1.*]  B  om. 
—  6.  iD>,5F»>]  C  fl»>,9">.  —  7.  fli>,-i:]  B,  D,  E  nr-v*.  —  ib.  a>,-/ii.>,  :  h.pfrfi]  B  A>i"jn.>.>  :  h.frt- 
n  :  ucn-pfi. 


Le  Seigncur  Jrsu.s  repondit  et  dit  au  volcur  :  «  Tu  as  fait  un  peche  et  une 
faute  dans  la  tribu  cVisrael.  »  Le  voleur  lui  dit  :  «  Pardonne-moi,  ö  Messie  du 
Seigneur,  car  je  suis  ton  serviteur,  fils  de  ta  servante.  »  Le  Seicjneur  Jesus 
lui  dit  :  ((  .le  te  remets  ton  peche,  parce  que  tu  as  vu  ma  face'  et  parce  que 
tu  t'es  repenti.  Mais  desormais  ne  peche  plus  de  nouveau.  » 


Cet  hommc  crut  ainsi  que  tous  las  gens  de  sa  niaison  que  Notre-Seigneur 
.li':sus-(U)ri.sl  etait  le  Fils"  du  Seigneur  vivaul,  cleruel '.  11  dcnianda  au  Scii/nnir 

1.  Ici  le  nioL  iK  ne  peul  pas  avoir  le  sens  de  persona,  Ttpoiiüitov,  car,  plus  haut,  on 
lit  la  plirase  :  'V^h.  =  -ncfi  ■■  >ifi/i-^.A  ■  mn  ■  'ir-VI:  ■  A»'V  i  fl>AM.  —  2.  M.  h  in.  :  criil  ...  en 
Nolre-Seigneur  Jesus-Christ  qu'il  etait  Ic  Fils.  —  3.  M.  ä  m.  :  preniier,  qai  ab  i/iitio 
est,  6  otTt'  ip/r,<;,  I  Jean,  u,  13;  cf.  Dillmann,  Lex.  aeth.,  col.  464. 


[111]  D0U7.IKMK  MIHACLR.  77(t 

"7.'}  ::: 

1.  .rii,i.  :  .e.ii-/  ■  e.i!:-h\  15.  D  yiiir  =  .i'.ii-v  =  a-|:  ■  <;ä->i:  C  .fii.i-  >  .cii-'/  =  i.s':'i\  ''^  .f-ii"/  ■  tv\.  ■■ 
i.it:>\-  —  '/'■  «".«ILA"]  H  ()/«.  «».  —  2.  11.«^+'/.«]  H  Olli.  II.  —  .!-'i.  (I/.11I-  ■  x;JU'  —  >i'"iV]  A  «o 
A.p.  '  'i'/li.e;  csl  de  sci-ondc  maiii;  cu  sous-charge  de  (»A.i'.  =  'i'<li.e.-  sc  trouve  -ywi.  ■  'cli.c.-:  I> 

ll<:tl»:  "  fVA-  ■  yflft.'/  :  rt-'/rtu"  :  "iM"  '  >i"7.V  :  ('  Hilfl-  '  X.Jlf-  :  A>i'7ll.>.V  =  h.VAA  :  ^ICA-I'-A  ■  VIIA-  ■ 
?"ftA  :    7IK.  ■  'VIIA  •  /••'»ft.  !  A"iA<">  :    "lAV"  ■  >,"%'/:    1)    ri<;»l|-  =   Ä.fU-  •  CDA-   :    VflA   •     VV/"'/   ■   •'i'i;-!-  = 

t\",i\av  .  '^Ai»"  •■  >i"%*V  le  nom  propre  ^i;^  est  de  seconde  niaiii);  E  ll<:ii1-  ■  ä.-ju-  ■  A>i"/H.>i'/  ' 
KVi^^\  •■  •\M:(\f-i\  :  WA-  ■•  »"firt  I  V-IK.  !  IMH-  ••  lyc/Hi  >  A"/Aö»  i  •^Ai»"  '  »»«T^'V.  I.es  benediilions  se 
groupent  ainsi  :  d'une  pari,  A,  B,  D;  d'autre  pari,  C,  E.  —  5.  VH]  B  om.  la  cote  de  ce 
miracle;  d'ailleurs.  le  miracle  qui  sult  est  le  quatrieme  miracle  {A  propos  de  la  Nati- 
vile).  editi'  dans  le  fascicule  precedent  I),  p.  /i2-ö4;  C,  D  JS :  E  irnJ-  i  i»"ö<!-'i:  'sur  la 
maniere  de  coler  les  miracles  parliculiore  aux  divers  mss.  voir  p.  107.  note  ij.  —  ib.  t>i 
y"<5U'  —  ncn-FA]  K  t>i?"c  !  m-\u.  ••  V/ii»  :  A.yft-n  =  ■»i:t\'i-t\  ■■  mic  ■.  'Vi\i:yy.t\ ;  C,  D,  E  t>i?°<{ 
!»■  >  A>i-7il.>i'/  !  (nh'/"'\viv  !  (n<i»,e.;'.V.V  =  »».fft-A  =  ^iCAFA.  Les  lilres  des  miracles  sc  groupent 
ainsi  :  dune  part,  A,  C,  U,  K:  d'autre  part.  B.  —  0.  ii«i>it  =  x;>ü"  —  >i'"/.'V]  C  n»»-VAft  s  x;j 

V  ■■  .('.au'7|l  :  A7iK.    i  "/ÜA    i  /"'^fl.   ä   A'VAo»  i    "iA<n>   i  h""*"/ ;   D  na«'a.<\  '   ä;»1>  :  .KOb"/|I  :    AV?/*'*  : 

■S"».'*  1  A'^A»"  :  "iM"  '  ti'^'i  (le  nom  propre  »'P.^  est  de  seconde  main) ;  E  noo-v^A  ■  ä.7ü'  = 
fitm°}t\  I  A71K.  ••  iMil-  •■  i.v-i:i.ft  '  t\"if\im  >  "itw"  ■■  h'"l.i.  Les  benedicüons  se  groupent  ainsi  : 
dune  part,  A,  B;  d'aiitrc  i)art,  C,  I),  E. 

.Ihns  (Je   lui  pcnnettrc  de  dcvenir  son   di3cii)l('.   Le  Seigneur'  Jhit.s  lui  dit  :    ♦  fol. ; 
«  Quiconque'  sert  lo  nidiidt!  iio  peut  pas  deveiür  iiiou  disciple'-.  » 

( hio  la  benedictioii  de  sa  gr;\ce  soit  avec  son  scrviteur  Wahla-Wdiii'd  pour 
les  siecles  des  siecles!  Amen. 

DOU/IEME    MlllACLE 

JOSEPH  ET  LE  LION 

1.  Jüsepli,  cn  allaiit  avec  Jesus  de  Tiberiade  ä  Jerusalem,  est  epouvante,  sur  la  route  de 
(lalilee.  par  la  vue  dun  Hon  cn  embuscade.  —  2.  Jesus  le  rassure.  —  'i.  Arrivc 
aupres  du  Hon,  il  lui  ordonne  de  parier  :  le  Hon  confesse  la  divinite  de  Jesus.  — 
4.  Jesus  declare  ä  Josepli,  enierveill6  de  ce  prodige,  qu'il  verra  de  plus  grands  miracles 
que  celui-ci.  —  5.  II  le  fait  monier  au  sommel  du  Tliabor  et  lui  montre  sa  puissance. 

Douzieme  miracle  de  Notre-Seit/nciir  ri  Notre-Saurciir  Jesus-Christ. 

Que  la  bönediction  de  sa  gräce  soit  avec  nous!  Amen. 

1.  \l.  a  ni.  :  qiidqii'iin  qiii.  —  2.  M.  ä  m.  :  devenir  puiir  moi  im  disciple. 


23. 


780 


LES  MIRACLES  DE  JESUS. 


[112] 


1 


1.   fl»>i-VH    :    f<lia>-C   —    >i9°0?<i:   :   T-nCy^n]  B    OWi.  —  i'Ä.    >,»?H.>i  :   h.ffrfl]  C,  D,  E  >,'7H.>iV  : 

>t.prt-fi  ■■  ncn-Ffi.  —  il>.  'hr'om.  •■  T-nc^^n]  E  -üih-c  •■  Tiicy^n.  —  ib.  post  iD.eA^.^  A  «rf</.  ft: 

B,  C,  D,  E  donnent  la  legon  adoptee.  —  2.  f:iA'j:]  C  YAiOfC  —  3.  >inö»]  C  WH.  — il>.  .R+£- 
q»]  C  .e*.?:?"  (primitivement).  —  ib.  a>i°?h.>.]  U  A>,°jn.>.5r.  —  4.  ^:r.7l-  =  orif]  B,  C,  D,  E  «i. 
n.f  •■  V-CTV.  —  5.  ifl  ••  >i°;il.>>]  A  AV7ri.>.;  B,  C,  D,  E  donnent  la  legon  adoptee.  —  ib.  h.^N 
9"c]  A,  B,  C,  D,  E  ix.vh9"C  sie;  noLre  correction  donne  la  legon  adoptee.  —  G.  ante  >."/ll.>i 
B  add.  i\.  —  ib.  rt>,<:;».e]  B  om.  rt;  D,  E  l\hipV..  —  ib.  .^i<5|-]  A  .fViu-;  D  .erlit  sie; 
B,  C,  E  donnent  la  le^on  adoptee. 


1 


Tandis  que  le  Seigneur  Jesus  s'en  allait  de  la  ville  de  Tihrriadc,  il  voulut 
nionter  ä  Jerusalem.  Avec  lui  {^ia\l)  Joseph  le  charpentier ' .  Tandis  qu'il  pas- 
sait  (sur)  la  route  de  Galilee,  Joseph  vit  uii  lion  eu  embuscade  -  sur  la  route, 
car  il  precedait  le  Seifjneur  Jesus.  Lorsqu'il  vit  (le  lion),  il  eprouva  une  grande 
peur'  et  Taspect  de  son  visage  changea\  II  retourna  derriere  Ini  vers  le 
Seir/neur  Jesus,  alors  que  sa  raison  etait  egaree  ^ 


Lorsque  le  Seigneur  Jesus  vit  le  vieillard  Joseph  retourncr  en  arriöre,  il 


1.  Le  mot  Jt<!.n.  signifie  :  «  /hber  lapidarius  vel  lignarius  »;  cf.  Dillmann,  Lex.  aelh., 
col.  1274.  —  2.  M.  a  m.  :  tandis  qu'il  elait  en  embuscade.  —  3.  M.  a  m.  :  il  eul  peur 
d' une  grande  peur.  —  4.  M.  ä  m.  .fut  change.  —  5.  M.  ä  m.  :  alors  que  son  inlelligence 
ne  savait  plus. 


113]  DOUZIKMK  MIUACI.K.  7sl 

hri"»^.  •■  «i>A.'."i»- :  tny.i\,(\-  ■■  Tii'  •■  )nu  ■■    t.v-M-  ■■  in-ril-  ••  /Mw\\  ■■■.■■  (»hu»-  . r„i  o,, 

/'7i  :  Vti.'i'-  •■  miMLA-  •  i:ä.Vi-  :  hittfi  •■  IVt-'l-'l-  ■  Will  ■  .f.J^J,!,  :  (uftn  ■■  h.'"'>^      '    ' 

Mv  ■  -wu»  •■  hr\\i\o'i,  ■  in{\öO"i\  ■■  "hm:  ••  ^'rrt'^^lJ"  -:=  «»imla-  •  hnu.h  ■  K 

ffrft  '•  A».;'-^l'"(:V-  ■■  hV-ti.'i-  ■•  htf  •■  h'i  ■■  <i»-?rJ:  ••  <f."I^l/'<">-  :  AW-A"<">-  •  h'rtt 

tii-  •■  utA-iid-oiy  :  ^/,.'/.'■|•  :=:  h.nntwvi-  ■■  'i-mi-  ■■  >'i'/m-  •■  vn.('.  ■  ».imi.  •  hti 

:{ 

>   :   »l/A-   ••   Ui'fllrU  ••    K'JIIA   :•:=   0»*«"  •■  ?»"ill>  '  Ä.Prt-ft  :  '^1  ••  Ä'JIIA  ■•   «»^.11. 

1 .  /.frt.'i:]  li  Olli.  h.  —  ib.  (o-r-i'i-  •■  <'.»imi]  A,  B  «n-r-Vt  :  «'.h-im :  C,  I),  K  donnciit  la  legon 
adopteo.  —  1-2.  iD>,iD-A">,]  C.  K  hm-An-  I»  h(nV>,.  2.  m.c.ruft-]  A  m.i'.il.;  H.  «'.  D,  K  dun- 
nont  la  legon  adoptee.  —  ib.  K'ini  '  (i'i:v-1-  •■  >.vii  =  .i'.xV/Yi]  K  >."/ii  =  .('.x'/di  >  V/fi*»  :  fivvic. 
~  //;.  mcn'i  I'.,  ('.  I».  !•:  Oilrt.  —  2-.5.  h.»i>«>,ri]  C  h'/"«?!»!-.  —  3.  mnöO-ll]  K  <nl,v"(,0-» .  — 
;■/'.  >,y"rt'ni}>']  A  h-rofn  ■  B,  C,  I),  K  donnont  la  l(\oii  adoptee.  — ^  4.  ?i.;<>.y"(:V]  A,  H, 
t".  1».  K  >,.|->,y"c."/-  s/f;  notre  correclion  doniie  la  le(,oii  adoptee.  —  .">.  Xl..«]  <'  ILJ'.  sie.  — 
/■/'.  ii.ttiu]  1!  li.e.ii.A":  E  Olli.  —  G.  «n-Ji*]  I),  E  o/ii.  —  S.  A.fft-n]  B  o/«. 

conuut  sa  pensee  et  lui  dit  :  «  (^)u'as-lu,  *  6  Joseph,  et  que  t'ost-il  arrive'?  »  ♦  f^^,  o-,, 
.liiscpli  repondit  et  lui  dit  :  »  J'ai  vu  im  lioii,  sur  la  route,  en  embuscadc -.  Si 
je  n'etais  pas  venu  vers  toi,  il  inaurait  devore  ^  (C'est)  d'uue  maniere  dil- 
ficiie*  (que)  jo  me  suis  eciiappL-  de  lui.  »  Le  Seif/ncnr  Jesu.«  lui  dit  :  «  Ne  .sais- 
tu  pas,  ü  Jo.sepli,  que  je  suis  Ic  Createur  de  tous  les  lions  et  de  toutes  Ics 
betos?  N'as-tti  pas  lu  la  propiietie  du  propliete  David  qui  dit  :  En  effet,  toutes 
Ics  IhHcs  ile  hl  foret  sont  (i  inni,  les  aiiiman.r  (h-  la  rtuniiatino  anssi  et,  Ics  hti-iifs  '.  » 


Aloi's  le  Sciijiieur  Jesus  se  liäta,  prit  Juscpli  (>t  alla  ä  Fcüdroit  oü"  se  trou- 
vait  le  lioii.  Le  Seig neu r  Jesus  se  tint  deboul  aupres  du  linu  et  lui  dil  :  «  A  toi 

1.  .M.  a  m.  :  qu'es-tu  devenu,  ö  Joseph,  el  quelle  {chosej  t'a  alteint.'  —  2.  CLsupra, 
p.  112,  note  2.  —  .3.  M.  ä  m.  :  iii'aurail  inariirc.  -  4.  Un  sens  nioins  gramniatical 
serait  donnti  par  la  traduclioii  :  d'nne  maniere  elonnanle,  car  les  expressions  riöo-ll, 
"hVöo-n.  ilrtO-ll  ■■  "l-iu:  sont  employiies  ordinaireinent  pour  traduire  ijio),ii;,  i^oyi?,  oucy.oXwi;. 
—  5.  Ps.  XLix,  10.  II  est  dilficilc  de  preciser  toujours,  avcc  urie  exaetitude  rigoureuse,  le 
sens  des  mots  h£•'P.'^,  WfiO  >  i-",r'.  Dans  son  Le.r.  neth.,  col.  1202,  Dillmann  ccrit :  «  t\"it\1 ' 
nJir'  •■  vcl  M-V.-l-  '  V-S?"  :  aninialia  anrestin,  silveslria,  fera.  »  Nous  avons  traduil  M-v.h-  ■ 
mfif"  par  b^les  de  la  forel  el  WfiO  ■  l>ir'  par  animaux  de  la  campagne,  pour  suivre  le 
texte  biblique  :  i  Quoniam  meae  sunt  onines)  ferae  silvarum,  jumenla  in  muntibus  (et 
boves).  —  0.  M.  ä  m.  :  dans  lequel. 


r"  a. 


7.Sl>  1,ES  MIKACLES  DE  JESUS.  |114] 

A«  :  q:T<:'l-  •  atn-l-iimiii  ■■  '/\i.riiCVh  ••  M  •■•■■ 


tarn  ■■  CM-  ■•  ?-fi.ft'  ■■  ühittfi  ■  hm  ■  .ft'Tl'ViC  :  öttifUih  ■•  hh^lW.h  ■  ^.ffr 
H.?inrh.c  ■  -i-^VM,  ■■':■■  <n,e.n.rt"  •■  Ji-^iU  -•  hSfi-H  ••  ^i'rt.v  •■  K:i-'}\}C  -■  hr-wi 
i  ■•  o>-K'i.-  •■  h9°fih  •■  h-acv9"  ■■  ^ftrh*  ■  fli^d^n  ::=  oihr-ii  ■■  ^n.A"  =  h^ii.?»  ■■ 

2-3.  A7."/ll.>i   :   h.!*«-?!]  B,   E   A>.°JII.>i   :   h.Vrt-fl  =   'i)C.I\f-li  .  C,  D  ft>i°/H.>i>  =  K.frtf)   :   lir.ft-Pft.  — 
4.  hr''\\>ao.  i  A>in<!.h.A]  ß  h?"*»»!  :  'hmh.A.  —  ib.  Wh-Vt  :  T-T-i»']  B,  E  hil-  ■■  «B-V/:  :  ■•/)■»•:  C,  D 

>i">-J-  :  ■>7-i»'.  —  ib.  flih'V-j-]  A  ow.  ffl :  B,  C,  D,  E  donnent  la  le^•on  adopteo.  —  4-.").  Mt-te  ' 
vr<;^-]  E  Alf-A"»»-  ■•  V'ri:>-=i-.  —  5.  «»fH->imr)i]  A  ron-'i-MiMnin  .sie;  B,  C,  D,  E  donnent  la 
leyon  adoptee.  —  G.  öny-tv-^  B,  E  öil.fr-.  --  6-7.  A7^^^l.7l  :  »..fft-n]  B,  C,  D,  E  o»i.  —  7.  A>. 
°jn.>iV]  B,  C,  D,  E  A>.";ii.>.  :  >..fft-n.  —  8.  /"/'/Ai]  B,  E  •(■■»«VAi:  s/c.  —  8-9.  -hr-nir-U  :  «"Viic] 
A  o/«.,-B,  C,  D,  E  donnent  la  leQon  adoptee.  —  9.  >i?"il]  B  >,5»"inr*.  --  ib.  m.i-hr'i:'] 
A,  B,  C,  D,  E  (o-i-hV^C  sie;  notre  correetion  donne  la  le^on  adoptee. 


i"  b. 


je  to  dis,  6  liou,  approche  aiipres  de  Joseph  et  dis-lui  qui  je  suis.  »  Le  lioii  ' 
lol.  2'i,  se  leva  de  l'endroit  *  oii"  il  se  trouvait,  se  prosterna  devant  le  Seifjneur  Jesus, 
parla  dans  la  langue  des  hommes^  et  lui  dit  :  «  Tu  es  le  Dieu  dlsrael;  tu  es 
le  Roi  des  rois;  tu  es  TAuteur  de  toute  creature.  (G'est)  par  ton  ordre  (tpie) 
j'ai  ete  cree  moi-meme.  » 


■Lor.s(iuc  Jusepli  vit  lo  lion  parier  des  graudcurs  du  Sci(/neiir  Jesus,  il  tut 
fort  stupefait.  II  se  prosterua  aux  pieds ''  de  Notre-Sei(/)ieur  et  lui  dil  :  «  () 
Fils  du  Seigneur,  aie  pitie  de  nioi'.  »  Le  Seii/iieiir  Jesus  lui  dil  :  <•  O  Jiisi-jih. 
ne  t'etonne  pas  de  ce  predige,  car  il  te  faudra  voir  (des  niiracles)  qui  seront 
plus  grauds"  que  celui-ci.  Tu  sauras  que  je  suis  le  Dieu  dWbmlunu,  dl.saac 

1.  M.  ä  m.  :  ee  Hon.  —   2.  iM.  a  iii.  :  dnns  lequel.  —  3.  M.  ä  ni.  :  des  fils  de  Uhomme. 

4.   M.  ä  ni.   :  sous  les  pieds.   —  5.    M.  ä  m.  :  montre-toi  dement  envers  nioi.  — 

6.  Employe  comparativement,  le  vcrbe  mi-l,  i.  1  sij^nifio  :  plnrem  esse. 


lu 


[1151  nOUZlKMK  MIHACLE.  78:{ 

V    ^1 


M"  •■  h"ri  ■•■■■ 


I .  J.iT.Ti'P/.]  r.  r'-ltV/..  —  1-2.  tVÄ  ■■  >.Vno  ■  <n]  H  om.  —  2.  mph^  ('  m.f./..  i-'i.  mhr.hf] 
H  mhMC.M-;  <"  «».«IJ.f.  —  '»•  :i.Rft"  ■  nwf]  A,  I),  K  .-..i'.ft  ■  Hilf  I!  (luv  =  .-..M :  <'  J'mne  la 
Icgon  ;i(lo|)t(e.  —  //-.  Hh.C>if]  C,  E  llh.O,»-.  — //>.  m^-ruf]  C,  U  fl»,!/"ni.  —  i'>.  -J-«"/.«!-]  H  t 
a„P,,n.  _  (i.  (oti<^u- 1  ^r:>.f  —  >!"%■•/]  A.mAÄ  ■  •i'/'>i.f^(.C-  en  surchargei  est  deseconde  main ; 
en  sous-charge  de  <da.p.  >  v,'hR  se  trouve  i-m.  '  v,1>R ;  H  mn«?!»-  >  .i'Oii"/  >  :'..<'A  ■  n-ri^tri»-  > 
>,"%■>:  C  fl»i"7ih  ■  yc.-UV  ■  .•■..RA  =  nil«(i/:it-  ■  A7-fl<-  >  'Viift  ■  ■7'»A  >  rt"iA<"'  ■  "it^r'  >  >i'"lV:  l>  mtl•^l^  > 
fC'Sf  '  "ly-n  '  l\n.i'i:ih  ■■  i\-nr'i  •■  fi-i;^  ■■  A-^ft«»  ■■  ",m"  ■  h-iv  Ic  nom  propre  i^v.h-  est  de 
seconde  maini;  E  flHi''7i»-  ■  yc.h.  •  :i^.ft  •  n•n/^l^:l^  =  '\*a  >  7n<.  :  iHit  >  i.fcv.n  ■  t\",t\>io  >  ",i\ 
T"  ■  h'^'V.  I-cs  bcnedictions  sont  analogues  dans  A,  B,  C,  1),  E. 


et  de  .larol).  »  Alors  Ic  Seir/iirur  Jrsus  tlit  au  lion  :  «  Va-t'en  au  Jüsi-rt',  (loin 

de  (toute)  route  passagere'-.  »  Aussitöt  le  lion  courut  et  *  entra  dans  le  desert  *  foi.  j'. 

rapidement. 


Alors  {Jesus)  prit  Joseph  (par)  la  mahr'.  Ic  fit  monier  au  sommel  '  du  mont 
Thahor  et  lui  fit  voir  la  sa  puissance,  qu'il  u'avait  pas  vue  auparavant.  iJe  la 
ils  rcvinrcut  a  la  ville  de  Sazarrth. 

üue  pareillcinent  il  fasse  voir  la  puissance  de  sa  gloire  ä  son  serviteur 
Walda-W'dlied  pour  les  siecles  des  siecles!  Amen. 

1.  M.  a  m.  :  tfans  le  deserl.  Le  mot  ifir"  a  ici  le  scns  de  tfr^]xoc  —  2.  Dilliiiann  donne 
au  mot  r'^VC.  le  sens  de  :  «  ciindi  spatiiim,  Her,  ciirsus  »  ;  cf.  Lex.  aelh.,  col.  11.").  — 
3.  M.  a  in.  :  [par)  sa  tnain.  —  4.  M.  ä  m.  :  au-dessus  du. 


PATR.   OR.   —  T.    XIV.  —   F.   0. 


■51 


784  LES  MIRACLES  DE  JESUS.  [116] 

1-  ■'£]  B  T;  C  TR:  T)  Vmg:  E  Ymi.  :  9"bi-'P  (sur  la  maniere  de  toter  les  mirailes  parti- 
culierc  aux'divers  mss.  voir  p.  107,  notc  1).  —  1-2.  •(•».jrai»-  >  A>.-/ll.>i>  —  H>./"m'r  >  "7.P.]  B 
t>.?"r.  i  m-m.  >  >i'7ii>i>  >  «»-VJ:  =  Kr(i-t\  ■■  nr.n-Ffi  ■  m-tiH-  >  ^*a  ■  iihr'fn'/»  >  "ty. :  C  t^j'-Mo-  ■ 

A>."/H.>iV  '  tntxV'Wt^  '   maoa::Vi.i  •■  h.f  frfl  :  WC.t\^t\  ■  »TiW.  ■   mi\}-\-  >  rh'>A  ■  Hhfim'f"  '  ""/.P. :  H  ■!•>, 

y°/?i»- !  A>i"/H.>i>  ■  inh'r'\'n'i  >  ofmK-yo  >  >,.f ft-n  :  nr.n-Ffi  :  \iT^\^.  •■  mz-ot  >  v^-a  =  hw'"''/"  ■  «^z- ; 

E  -l^TMh  i  A>i"?H.>i>  !  mhT'Wl  '  <nön.e;iVL>  '  h.f A-H  '  InCA-FA  '  in-n/.  i  miM-\-  >  /h*A  =  H>i/"m 
«r  >  "VjB.  Les  tilres  des  miracles  se  groupent  ainsi  :  dune  pari,  A,  C,  D,  E:  d'autre  pari, 
B,  _  3-4.  n"/üA-  ■  mnr'AtCi:  —  »•'^•V]  A  >,irjp.  .  •nc.vr'ir'  de  -^cfr"  en  surcharg-c)  est  de 
seconde  main ;  en  surcharf^e  sc  troiive  »i..S>  =  .-('A ;  B  n"/UA  :  rMfi/.*  '  V^at-M  ■■  l\tx"HiC.-t:H-  > 

»."l-V;  C  "/WA-  1  fl»i'";h<Jl!  '  fOA-  1  y°nA  «  7-(l<.  ■  ■■/WA  ■  /•■'»rt.  =  A1rA«n>  i  -VA?"  :  h-^V ;  D  'VWA-  i 
«»?";h<:t  ■■    PDA-  .  }»"ftA  !  -/7/">  :  ■S'C^  !  A'^A»»  :  '^Ajr  .  A'^T' ;  E   fllWA  s  1'",'>,<C-|:  i   .P,11.P.r  :  AVIK.  ■ 

«m-  >  i.P-Ci.n  '  A'^A'n»  =  "il\9"  •  h"!."^.  Les  bencdicLions  se  groupent  ainsi  :  d'une  pari,  A, 
B,  E ;  d'autre  pari,  C,  D. 


TREIZIRME   MIRACLE 
1,R  CHAMP  INONDE 

1.  Un  liabitantde  Naplouse,  ruine  par  l'inondation  de  son  champ,  vienldemander  secours 

ä  Jesus,  qui  se  trouvait  alors  sur  la  route  de  Nazareth.  —  2.  Jesus  raceompagne, 
desseche  le  champ,  fail  lever  la  semence  et  mürir  les  epis  immediatemenl.  —  3.  II 
fait  constater  Ic  miracle.  —  4.  Les  temoins  de  la  scene  ainsi  «[ue  les  habilants  de 
Naplouse  croient  en  la  divinite  de  Jesus.  —  5.  Le  proprietaire  du  champ  devient 
disciple  de  Jesus  et  converlit  heaucoup  de  Sam  iritains  et  de  Juil's. 

Treizieme  miracle  quc  lit  Motre-Scujncur  et  yotre-Saiirciir  Jrsus-Clnisl ' 
sur  un  champ  de  culture^  que  l'eau  avait  inonde. 

Oue  par  sa  clemence  et  par  sa  misericorde  il  pmlcgc  son  servitcur 
\\in(tfi-Mdrydm  pour  les  siecles  des  sieclcs!  Amen. 

1.  M.  ä  m.  :  miracle  de  Notre-Seigneur  et  Nolre-Siiin'eur  Jesiis-Chri.sl,  qii'il  fit.  — 

2.  Le  mot  mvH-  signifie  :  «  ager  vel  camptis  arabilis,  terra  arva,  arvum,  rus  »;  cf. 
Dillmann,  Le.i\  aetfi.,  col.  IL'^vi.  Le  mol,  M-A  signifie  :  «  ager,  campux  («  in  genere, 
includens  silvas,  montes  cact.,  opposilus  domihus  seu  oppidis  »  Lud.i;  slatui  constructo 
suhjunclum  nonien  Ma  >  adj.  agreslis  denotare  solel  »:  cf.  op.  eil.,  col.  0(1.  C'est  pour- 
quoi  nous  avons  traduit  par  :  champ  de  cidtui'e. 


V" 


[117j  TREIZIKME  MIRACLK.  785 


ih  :  b-n^fi.  ■  Tirol/.  ■  ','n/i'ti  •■  hi»  =  yn^.  •■  (ny.n '  a  •  hhn\i.M  ••  ■l^•r/^  ' ';.' 

X  :•:=  oty.lM"  •  h-lW.ix  ■■  KVÜ'fi  ••  ril-  ■■  Wih  ■l-  tnhat-rh  •  at'M:  -.  -nJirt.  • 

•s-  •  nrifi.  •  '"'%'n'hHi  ■<■■  «»^.?,h.>.  .•  ^/'vn'p  ••  'nf.  ••  mat-M-ii  ••  -nhd.  ••  f\'r 
(T :  Mr/.'K  -i-  ajy.a.n»  •  >,"/h.>i  •  K?{hi\  ••  -thr'Hh  ■■  nhiH.h'n,h.(:  -  a^ 

1.  >."/«.>»  ■  h.Frt-fi]  l>  ^^ll.>^> !  h.rrt-n:  (',  I),  K  v/ii»  ■  »».fft-n  ■  nr.n-pn.       /A.  ^D?"ftA.(^] 
B  ?°Aft.  —  2.  Ani-n]  E  ft-nx.  —  3.  viiA-n]  B,  D,  E  vilAft :  C  o/n.  —  «A.  /-.nn.  ■  H  B  om.  — 

ih.  >,>,";H.>>f]  B,  C.  I),  E  oin.  h.  —  :5-4.  fVVrtX]  E  tu'VAi  s/c.  —  'i.  fli>,fl»-/»'>,]  E  ow.  m. 
—  ib.  ll>>rt.]  A  oin.;  B,  C,  D,  E  donnent  la  le^on  adoptee.  — 6.  fl»0H>i1:ft]  B,  (',  I>,  E  mm^'h 
+t.  —  7.  -VTI!]  B  TITr*:  E  -VT^.  —  7-8.  •fl>»ft,ü>  i  h»  •  mhX>  >  IT^i^]  A  •il>.n,i>  i  >,Trft  i  hti  i 
Xi-^o-:  B  •fl>.n.ü-  ■  m-'h-P  >  mJ>»'  >  n-^i»- ;  E  ■riTift.o  •  X.>  :•:  <niir?i>:  C.  I)  donnent  la  leyon  adop- 
tee. —  8-9.  tohVtt  I  Hhr'anff]  A  (DhA-nr  ■  H^ix^re:  E  mhJin  I  ii>ii»'?"c;  B,  C,  D  donnent  la 
le(;on  adoptee.  —  0.  ante  t^^5'"•Vl^  A,  C,  D,  E  add.  h,\  B  donne  la  legon  adoptee.  — 
ib.  n^^H.>l•nrh.r.]  B  nwAjc  ■  >l^H.Ml^l:. 


l 

Tandis  que  le  Sciyncur  Jesus  allait  siir  la  route  de  Nazareth  et  que  Joseph 
(etait)  avec  lui,  beaucoup  de  gens  des  liabitants '  de  la  villc  de  ISazareth  si- 
reunirent  aupres  de  lui.  Un  liomtne  de  la  ville  de  \npIouxr  vint  vers  lui,  cn 
pleurant  et*  disant  :  «  O  mou  Seigiieur,  aie  pitie  de  moi'.  »  Le  Srii/nenr  Jesus  •  fni 
lui  dit  :  «  Qu'as-tu^  ?  »  Get  homine  repondit  et  lui  dit  :  «  J'ai  un  champ,  ö 
mon  Seigiieur,  que  j'avais  ensemence  pour  en  payer  Tinipöt  '  ä  um  percep- 
teur";  mais  maiutenant  Feau  l'a  inonde.  Or  cet  liomme  (qui  est)  un  Sama- 
ritain  me  reclame  son  argent*,  car  je  suis  un  liomme  du  peuple'  et  noii 
comme  lui  un  Samaritain.  Rn  efTet,  je  suis  pauvre  et  je  n'ai  pas  de  nourriture 
pour  un  jour".  (G'estj  ce  qui  ne  plait  pas  au  Samaritain.  »  Le  Sri(/nriir  Jesus  lui 

1.  M.  a  m.  :  des  gens.  —  2.  M.  a  m.  :  inontre-toi  dement  envers  moi.  —  3.  M.  a  m.  : 
qu'es-tu  devenu:'  —  4.  M.  ä  m.  :  pour  donner  son  impöt.  —  5.  M.  ä  m.  :  ä  un  komme, 
percepteur.  —  6.  II  serait  possible  aussi  de  traduire  par  :  me  poursuit  ä  cause  de  son 
urgent,  car  le  verbe  t-ju»,  rii,  1  signifie  souvent  :  reqiiirere  poenam.  I.e  mot  ■>'Pj6  a  ici 
le  sens  du  grec  /pr'[i«Ta.  —  7.  I.e  pluricl  h/hH-fl  a  ici  le  sens  de  Sriftoc  -  8.  M.  ä  m.  :  la 
nourriture  d'unjonr. 


b. 


'  fol.  2.S. 
1"  a. 


r°  ii 


786  LES  MIRACLES  DE  JESUS.  (118] 

Oh  :•:  flJl'.n.A"  :  iD-h-p  :  Uhrt.  ■   M  '   hhr'i  ■•  tth'^tt.h-ttAi.C  ■■  Ul-tt/.  "  W^A»  : 

2 

flif.n.A-  •  Ä-ItU  !  A,ert-ft  :  'i'i  '  "Jrh-n  •  htm  •.  thch^x  ■.  i/..|Jhh  •  h-J-h  ! 
n  •  j?.?ff:  •  i/.'ü't-  •:•■  tD/M-nv  •  hi^"\)^  ■  hijv  =  0/7,/.  :•:=  m^o  ■  chf  ••  O'JA  •  i 

■W  ••  ohM:  :  <ny,  '.  ny.^ai'9"  -.  /{fiti  •■  li-U-l'  -■  (Olif^  •■  fl)^.n.A"  ■■  Ah  :  h-flA 

h   !   ^'^Ji'.  •■   Hih+fl»-!»"  :   A*A  !   li'V'1-  •  «70?»   :   fl^fll"  :  aB^ll\\   :  HVOCh   :   +-S. 
ff»-  :•:  flJfl^H.y   :  ÄAA"   -.  h'n?-  ■   ^'w>V  .•   Hf.OCU  •  h^   :  0^5*'  •:=  «C^P  •  W"A" 

l.  >i>i?"'V]  B  >.>ij'"c  *■«•  fprimitivement).  —  2.  mtiVA.]  B,  C,  1),  E  oni.  m.  —  ih.  posl 
W-ft.  B  add.  v.'r^^■.  —  3.  h.ffrn]  C  o/«.  —  5.  .R>,-t]  B,  I),  E  m-'h-^:  C  oin.  —  /6.  oK'.Vi-n'P]  B. 
C,  D,  E  ioi.'n-\\9'.  —  ib.  A7<{H^]  1)  t\m--h-^  -.  li-v'f.  —  ib.  ti'CV]  C,  T>,  E  wv.-,".  —  5-6.  "nV.'i  ■ 
nA<:  —  fl'^A  !  7<{U^]  B  ow.  —  6.  fli'Mlx]  B  w+nx  ««-.  —  7.  >l^H.>.  >  >..Pft-n]  E  om.  —  8.  m? 
ivf.  >  mfifutf^  B,  C,  D,  E  flUu-Jt :  >i»ll  >  f^A.  —  8-9.  >,iiAKi]  A  .p.UAYi :  B,  C,  D,  E  donnent 
la  le?on  adoptee.  —  9.  h-^y."]  C  h"VV.  —  ib.  ooviTrti]  A  om.  m :  B,  C,  D,  E  donnent  la  legon 
adoptee.  —  10.  e-hfi]  A  OAi  sie;  B,  C,  D,  E  donnent  la  legon  adoptee. 


10' 


dit  :  «  Crois-tu  au  Seigaeur  vivant?  »  Cet  homme  lui  dit  :  «  Moi-meme  je 
crois  au  Seigneur  qui  a  fait  toute  creature  et  est  tout-puissant.  » 


Le  Sri(jiieiir  Jrsiis  lui  dit  :  «  Vieus,  allons,  aiin  que  tu  me  fa.ssps  voir  ton 
fol.  2.S  champ  qui  est  inonde.  »  *  Le  Seiyneur  Jesus  alla  avec  cet  homme,  jusqu'a  ce 
qu'il  parvint  au  champ  '.  Ils  trouverent  le  champ  transfornie  eii  ctang  -.  Lors- 
que  le  proprietaire  du  champ  vit  (cela),  il  pleura  davaiüagc  ',  (se)  dese.spcra 
et  voulut  retourner  a  sa  maisoii.  Le  Sei(/ii('ur  JesiLs  lui  dit  :  «  Crois  et  ne 
crains  pas.  »  Le  Seiyneur  Jesus  se  tourna  vers  l'eau  qui  se  tenait  sur  le 
champ,  Tadmonesta  et  lui  dit  :  «  A  toi  je  te  dis,  ö  eau,  qui  te  ticns  sur  Ic 
champ,  rctourne  dans  le  lieu  on  '  tu  demeurais  auparavaut.  »  inum-diatement 

1.  M.  ä  m.  :  ä  ce  clininp.  —  2.  M.  a  ni.  :  elanl  deA<enu  un  etarißr.  Dillniann.  dans  son 
Lex.  nelh.,  col.  493,  ne  donne  pas  a  OAC  le  sens  d'etang.  —  3.  M.  ä  ni.  :  //  augmenta 
les  pleurs.  —  4.  M.  a  m.  :  dfin.s-  ton  lieu,  (dans)  lequel. 


[1191  TIlKIZIKMr«:  MIKACLR.  787 

ao'  :  rtfi?,  :  ?,A  •■  Uf\in.  •  IM'  ••  KiW  ■  ViC"}  ■  mhl-  •  "V^-  '•  ^iM  =   Htl-  :  y."^ 

*   fol.  -ih, 

«»^.ItA-  •  >iü»  ••  >»"/ll.?if  ■•  Wm.h  ••  »^A•  :  *bM"  •■  tiiAl?iHllll  :  ^.Ih-l/II  ••  W- 
A-  :•:  fl'rtJft  ••  ;i-/l»'i-  ••  >i7^i'-  •  M\n\\}x  '  h.V{\'{\  ■■•■■  «ö^ltA-  •  >i1ll.>iV  ••  A©-?i 

'!-• :  nhfi.  ■  ^AAA  ••  ch{\\\  ■■  Wifci:  ■■  'in  ■■  m:\\\  •■  >ifc"  =  »•>  :=  fl^^A'}A  ■•  f:?.A  •• 

<«VX/.  :  7/.U-J'-  :  "V.hn  :  ArtllA  •  h«B  ••  HA^.rt'   :  «MlXWi  ■  h'^U/X.  ■l-  OJ^Al 

1.  unm.]  A,  ('  DAui-  .s/(  ;  U,  1),  K  dotinent  Li  legon  adoptee.  —  2.  r-ilrt]  0  nift^-.  — 
;}.  ante  ft-ilrt  A  ^'(W.  >'>:  H,  C,  U,  K  dtmneiit  la  le(;on  adopU-e.  —  ib.  n-llA]  I)  ftllA  sie.  — 
4.  iil-VA]  H  üw.  ir.  —  /A.  l-s-U'»-]  I'.  /-ä-MV)!.  —  T).  anti-  'h'lH.h  A  '/(W.  «» :  15,  i'.  I»,  K  don- 
nent  la  l.\un  adoptee.  —  ib.  ".AJ»"]  1'.  'iMYV.  //'•  ida-V>.iiiHi]  A  <nm).inni:  B,  C,  Ü,  E 
dünnent  la  le(;on  adoptee.  —  6.  A>."/il.>i]  K  A>,"/ll.>.V.  —  7.  c>,rtn]  I)  Oiftti.  —  8.  i<J.u*] 
B  li-vt.  —  //'    ^1"»]  A  >%Aüi»:  B.  ('.  I).  K  doiiiiHiil  la  legun  adopttje. 


Uli  iiuuge,  qui  brillait  commi'  Ic  soleil,  survola  l'eau'.  Tons  les  gern  qui  se 

trouvaieiit  la  vireiit  l'eau  iiioutcr'  sur  co  nuage,  comiue  de  la  fumee'.  Aus- 

sitüt  Ic  cliarnj)  deviut  sec.    La  senience  qui   se  trouvait  en   lui  apparut,  eh 

verdissaut  bieii.  iramediatenient  elle\  epia.  *  loi-  -■ 

\    '  r  b. 


Nntre-Seif/neur  dit  ä  cet  liomme  :  «  Est-ce  que '  tu  peux  moissonner  (ton) 
champ?  »  11  lui  dit  :  «  Oui,  moii  Scigaeur,  Maitre  ^  du  monde  eiitier.  A  Ion 
ordre  tout  obeit.  »  II  se  prosterna  aux  pieds "  du  Sei;/neur  Ji-sus.  Notre-Seif/neur 
dit  a  cet  homme  :  «  Leve  ta  tete  et  regarde  ce  que  ta  semence  est  devenue '.  » 
11  leva  la  tete",  regarda  son  cliamp  et  eonstata  que  les  epis  etaient  devenus 
bhiiics''  et  etaient  arrives  (ä  maturile)  puur  la  moisson.  Le  Scif/ncur  Jihus  lui 

1.  M.  a  m.  :  /Intla  ,sur;  l'eau.  IJillniaun,  dans  son  Lex.  aeth.,  cüI.  r2.".(i,  n'indique 
pas  que  lo  verbe  XAA,  i,  2  s'emploie  avec  la  consiruction  directe  du  coiupleinent  (accu- 
satif  du  pionoin  suffixe  suivi  de  la  particule  proclitique  A).  —  2.  M.  ä  lu.  :  1,1/1(11.1 
que  celte  eaii  inonlait.  —  3.  M.  ä  ni.  :  de  la  vapeur  de  fumee  («thi?  xa^voü).  —  '».  M. 
ä  ni.  :  esi-ce  donc  que.  —  5.  M.  ä  ni.  :  Seioneur.  —  (j.  M.  ä  ni.  :  sous  les  pieds.  —  7.  M. 
ä  ni.  :  regarde  vers  la  semence  :  commenl  eile  est  devenue.  —  8.  M.  a  ni.  :  sa  tSle.  — 
9.  M.  a  m.  :  troiiva  les  epis  :  quils  elai'nl  devenus  blancs. 


l'ol.  2:., 


788  LES  MIRACLES  DE  JESUS.  [120] 

A-  :  hinjh  :  Auf frft  •  M^  •  at'ttfiö  •■■■•  fflWirtf  :  (D-h-U  ■■  -ttTift.  :  M^il*^^'  :  (Ott 
A«}  >  (Dft-ttth  :  fihllUh'tt.h.C  •••• 


rV-  :  n*A  ■  rLAiÜ-  :i: 


flJj?.n,A"  ••  hiu.h  ■■  h,?{hti  •  Oft- :  ttyf.'"i'ri'i\  -.  ajh^^^u?:  '.  HVÄCh  :i:  öir^n.'/  • 

1.  >i-JH.>.  I  >v.fft-n]  B  >,'7H.>,>.  —  3.  ortm.]  A.  C  i>Afl>-  s/e;  B,  1).  E  donnent  la  legon 
adoptee.  —  5.  »a^*  i  nri-i-OiH]  B,  C,  D  n7.-V-t>i»i  >  Ulfh-.  E  >n..f^  '  Wh-^-tho-.  —  ib.  ©n-^A]  t" 
<m|*ft.  —  zÄ.  ?^u^n]  A  ?^uH;  B.  C.  D,  E  donnent  la  lecjon  adoptee.  —  7.  M.».«-]  C  n.>«,i> 
sie.  —  8.  öi>,y°ni   I  .ttitft»]  A   uw.  >,»"ii;  B.  C.  D.  E  donnent  la  legon  adoptee.  —  ib.  i\ 


dit  :  «  Frotte  et  mange.  »  Cet  liomme  frotta  des  epis,  mangea,  et  glorifia  le 
Seigueur. 


Lorsque  les  gens '  qui  se  trouvatent  lä  virent  ceci,  ils  crurent  eii  .Vo//r- 
Seigneur  et  dirent  d'une  seule  voix  :  «  Tu  es  le  Christ,  Fils  du  Seigneur  vivaut, 
toi  au  sujet  de  qui  les  piophetes  ont  prophetise.  »  Le  proprietaire  du  cliamp-, 
etant  entre  ä  la  ville,  raconta  aux  gens  ce  qui  s'etait  passe'.  Eux  aussi  cru- 
fol.  2:..  rent  eu  ^otre-Sei<jneur."  Beaucoup  de  gens*  des  liabitanis  '  de  Saniaiii' 
crureut  eu  sa  parole. 


Alors  le  proprietaire  du  champ  dit  ä  Notre-Seigneur  :  «  Permets-moi  de  te 
suivre,  ö  mon  Seigneur.  »  Le  Sei</n('ur  Jesus  lui  dit  :  «  Demeure*  daus  ta  foi 

1.  M.  ä  ni.  :  homines,  lurba,  mulliludo.  —  2.  Mise  en  relief  :  qmint  uii  proprietaire 
du  champ.  —  3.  M.  ä  m.  :  etait  siirvenu  idevenii).  —  4.  Le  pluiiel  iv^<e^  a  ici  le  sens 
de  "kaif..  —  5.  M.  ii  in.  :  des  gens.  —  G.  I.e  verbe  ufto».  i,  2  a  ici  le  sens  de  eiaucvciv. 


v°  a 


121  QUA'roRZIKMK  MIMACI.K.  78» 

Kr  ■■■■■ 


1.  AV/ii.>i "  h.fft-n]  l{.  <',  l>.  K  A>,-;ii.>.'/  1  h.frt-n  ■  Mcnm.  ih.  «lAini  •  nftii»-]  <" '""•;  '• 
u>rt(ni  I  nun"»-.  //'.  «»ilv«»]  15  o///.  2.  «».vv-  i  (i>,i:.i»-  ■  ■>-/. <(;•■(•  ■  fui;'.'/]  15  (i>i^'..i»-  •  ■n\\:'> 
•■/  I  i«,!'(:1-  ■  M»""/-;  K  mhy-/-  i  iiv.'i.'i>  ■  """^  '  '»'/..'i;^-.  ^'-"'  ii/.vii-  ■  x/m-  -  >."7.'/]  A  i-w/.  ■ 
•"ir.yv"{"it:yr'  en  sous-charge  est  de  seconde  main);  apres  ti\/.  ■  "'icyv"  se  trouve  »!.•'{>  •  "VC 
.cy"  (»!.>;■/  <'n  surcliarf^r ;  "tr.y/"  cn  sons-chai-^'e  :  l{  (I/.-1I1-  <  x.vi»-  ■  •(•ft>i'7ii.>i"/  ■  fVrt-  >  VfiA.'/  i  h 
"fi  ('  (i<:tit  '  «.»<»•  >  A>i"/ii.>."/ '  h.frt-ft  I  iicn-vn  ■  cma-  ■  ynA  >  ih<.  •  "/»a  ■  /"Art  ■■  a"/A<">  ■  "»a 


ot  nc  ri'iiic  [las  co  que  tu  as  vii  '.  »  AussitiM  11  ilciviiit  im  Jiscipln  du  Srii/ni'iir 
Jesus  de  son  propre  gr6-,  prßclia  son  nom  et  annonga  ''  ses  prodi^os.  Ii(;auc()up 
de  gens  '  des  lialiitaiits'  de  Sainaiie  et  de  Palrstim-  cruront  gräce  ä  lui. 

Que   la  beuödictiun   de   sa  grftce   soit   avoc   son  sorviteur  (Utlini-Münjüin 
pour  les  ai^cles  des  sieclcs!  Amen. 


QÜATOliZIKM E  M 1 KAGLK 
L'IMAGR  DK  LA  VISION  D'KZF.CillKL 

1.  Les  Juifs  vantent  ä  Jesus  In  grandeur  et  la  beaute  du  tcniple  de  Jörusaleni.  —  2.  Comnie 
ils  le  trailent  de  fou,  parce  qu'il  a  declare  pouvoir  rebätir  le  lemple  en  trois  jours, 
Jesus  propose  un  iniracle  comiiie  preuve  de  sa  divinile.  —  3.  II  choisit  l'image  de  la 
Vision  d'Kzecliiel.  —  4.  11  donnera  la  vie  aux  quatre  animaux  (face  dliommc,  face  de 
Hon,  face  de  ijoeuf,  face  d'aigle,  Ezech.,  i,  10)  representös  sur  l'iniage.  —  5.  II  enjoint 
a  ces  animaux  d'aller  aux  tomboaux  d'Abraliam,  d'lsaao,  de  Jacob,  des  Peres  et  de 
Moise  et  de  faire  venir  au  temple  ces  saints  personnagcs.  -  0.  I'erturijation  des 
Clements  :  elTroi  general.  —  7.  Les  Juifs  voient  les  animaux  partir  cn  hiite  aux  toui- 
beaux  des  Peres.  —  8.  11s  reconnaissent,  a  leurs  signes  caracteristiques,  Abraham, 
Isaac,  Jacob  et  MoTse.  —  9.  Discours  d'Altraliam.  —  10.  Discours  de  Moise.  — 
11.  'I'ransliguration  de  Jesus.  —  12.  Jesus  deniande  aux  Juifs,  temoins  de  cette  scene, 
si  iiiuintenant  ils  vont  tiier  sa  divinite.  —  I.'!.  Les  Pures  demeurent  trois  jours  a 
Jerusalem  oii  ils  prechent  le  nom  de  Ji'sus;  les  Juifs  les  trailent  de  sorciers  et  les 
lapidenl.  —  l'i.  Jesus  reprimaude  les  Juifs,  (pii  le  iapideiit  aussi.  —  i'>.  Jesus  ordonne 
aux  Peres  de  retourner  ä  leurs  tombeaux.  —  IG.  II  enjoint  aux  animaux  de  redevenir 
ligures  de  l'iniage. 

1.  M.  a  in.  :  t-e  qii<-  in  as  regarde.  —  2.  M.  ii  im.  :  pur  la  volonte  de  liii-miine.  — 
3.  Autre  sens  :  raconlu.  —  'i.  tlf.  sii/mi,  ]>.  120,  nolc  4.  —  .0.  M.  a  iii.  :  dfis gens. 


790  LRS  MIRACLES  DE  JESUS.  122] 

iatö  :  -J-Airc  •  Hin/.  ■•  h-ZILÄ^  :  Ai.Prt-ft  =  hCft-f ft  •■  fl/^'^A  •.•: 

n:^,ftA  :  /..e.h.'|: :  ^.A+n  ■  Ah^w^:  :  -1i^,A  :  /"Art, :  A'JA'w  ••  'JAir  :  h''l'i  ■■■■ 


1 


9"  •■  ti'^'i  (le  nom  propre  ^•p.'i-  est  de  seconde  niain  ;  E  n<ClTl-  ■•  x;»«-  =  ATi'/H.TiS'  =  i\.VIH\  >  licA 
•pn  ■  fVA-  >  ?"nA  :  711<.  :  iMit  ■  -tf-CLft  !  A"/A«"  :  "lA?"  :  h«^'».  Lcs  beiiedicUons  sont  analo- 
gues  dans  A,  B,  C,  D,  E. 

1.  Tios]  B  oni.  la  cotc  de  ce  miracle;  en  outre,  ce  miracle  se  trouve  place  en  Bavant  les 
doiizieme  et  treizieine  miracles  [Joseph  epouviinle  pnr  la  vne  d'nn  Hon  et  Le  chtimp 
inonde),  edites  dans  le  present  fascicule  (II),  p.  1 11-121 ;  C  i.\\:  D  TiDp.:  E  la»%  ■.  "/"bi-v-  fsur 
la  maniere  de  coler  les  miracles  particuliere  aux  divers  mss.  voir  p.  107,  note  1|.  —  ih.  ■;■>> 

r'c.  —  n/^*A]  B  t^y"f.  :  h?-ii«c  •■  >i"/h.>iV  •■  mao^-^^x-,  -.  >,.fft.fi  :  ncn-pn  :  iift>iA ;  C  D  ■\••>^r'^io•  •■ 
tCh'iM'M  '  (oh9'"\\i>  :  fDat>fi;:iiy  :  h.fi\.t\  :  iicfipfi !  n7-n<c :  n/"flA ;  E  -i-hiTc  !  in-n^  :  >."/H>.>  !  ffl 
hy"'>Yi>  >  flJ«o.^:iii>  :  h.rrt-n  ■  licn-Ffi  :;:  ii/^öA.  Les  titres  des  miracles  se  groupent  ainsi  : 
dune  pari,  A,  B,  E:  d'autre  pari,  C.  D.  —  2.  flri.KA  :  <:Ä-h.1:  —  Ji-T."»]  A  J.f.A  •  /-AA 
est  en  surcliarge;  en  sous-charge  se  trouve  <oA£  :  l-Ht:h.A:  B  fi;i.RA  ;  <^£->b'fc  =  .f.ö-M'  : 
A?'ll<.  "  ...  A"iAö"  !  "il\9"  ■■  >i'^Tr  (un  espace  blanc,  represente  par  nos  poinls  de  Suspension, 
est  laisse  en  B  pour  l'insertion  ulterieure  du  nom  du  jiossesseur  du  ms.:;  C  "/UA-  :  <n5r";jnj 
*  1  ?0I\-  :  9"Ht\  ■■  V-IK.  ••  •1»l\  •■  f'Mt.  :  A"iA<n>  :  "/A?"  '  h'^.'l  ■■  D  "/UA-  =  (Df"^\CU  '  fllA-  :  y'flA  >  >?• 
/">  ■  ^«eV  !  A"iA««»  I  «^AV"  !  h'TLT'  (le  nom  propre  fiv.Hr  est  de  seconde  main) ;  E  (i;i.e.A  •■  <c.e->i.*  ' 
.ft*+n  '  AV'IK.  ••  ii-nt !  XfCl.ft  '  A'^A«»  :  "iM"  •■  ».""/.'V.  Ees  henedictions  sc  groupent  ainsi  :  d  une 
pari,  A,  B,  E:  d'autre  part,  C.  D.  —  4.  -iiH-l]  B  om.;  E  •nil-;i-V.  —  //'•  ."hil-ll  =  >.5»">..eü-.^]  B 
Ainin  >  h.ßü'jC':  E  >,;>,H-ll  ■■  7,?"h.fto-.(^.  —  ib.  a)'hf'f.iM'¥\  A,  E  öJ>iy"j</h'i:-Fö>>' ;  B  (BynA.«.  ■  x 
,h<P^oi»-:  C,  U  donnent  la  lec^on  adoptee. 


Quatorziemft  miracle  que  fit  Noti'c-Seiynnir  Jesiis-CIirisi  siir  l'image  '  (de  la 
vision  d'Ezechiel). 

Que  par  la  puissance  de  son  secours  il  garde  sa  servaiUe  Uatjlu-Sclirldse 
pour  les  siecles  des  siecles!  Amen. 


Un  jour  le  Seif/ncur  Jesus  mouta  a  Jenisalein.  11  entra  dans  le  tem[ile.  (11 
y  avait)  avec  lui  beaucoup  de  gens  ■  des  Juifs  et  des  scribes.  Les  .luifs  so 

1.  Le  sens  de /"da  est  generique  :  «  imago  (cujusvis  generis  :  picta,  delineata,  sculpta, 
ficta)...  »;  cf.  Dillmann,  Le.r.  aellt.,  col.  2139.  —  2.  M.  ;'i  m.  :  homines,  tnrl/a,  miiUilitdo. 


123]  QUATonZIKMK  MIIIACLR.  791 

II- :  hy-ihV: :  i'.-iv7<-  ••  mi,i'.v/:iro'»-  •  m '  yv»K-  =  i\h'ii-  ■■  .vif/  ■  An.i-  •  "«  '  [:',,-■' 

4'yM  •■  tnötty  •■  «»X-n  •••■  in'h'rw  ■  IMUA}"  =  M\"n\.h  ■  K^'<\{\  ••  h^A^  •  hA'd- 
Ä.V-  :  AH/:  :  tm:^y.t\  ■  tiWy  ••  athiU-  •■  wi^'V.^  ■.■:■ 


,1,|.-  •  ?!««•  ••  <f.+.e;hfl"-  ••  ÄJWA'P  ••  <MhV  •  ^V/"^i  ••  (li»>A-rt  :  ^A'l-   :=  <"^.ll.A 
?•  •  hy.ihy:  :  Whiv  ■  ')i'>|:  •  v«:  ••  eniÄ-nsh  •  *i>'iin  ::=  ni^-iLA"«»-  ••  Ä-ni. 

h  •  ^.Prt-ft  :  >i«"rt  ■•  ;i-A'/ ^nS.  ••  VVCV  :  OV-  •  -IhA-  •■  ;iftl:^*<-  ■•  'l^'/V.-l'  ' 

H?i'?n(:  =:  üi,f.ii.A}"  ••  ?»«"  :  '/m.li  •■  t»n\\/.  •■  "ii.K  ••  (n';tii"MH:  •■  /»•Ah  =  ^ 

J.   (UJ-V^K.]  ('  ifl^VTK..    —  ib.  ,VV»7]  H.    C   U,   K  ,1,-/*V.  2.    «»ön.f]   (',   1)  "W.    <o.   — 

2-3.  posl  )».-><i>».V-  1)  rt«^<^  ft  (en  surcluirge).  —  3.  rtii-t  i  a»!ff,(\']  A,  B.  ('  >it  i  «"••l'.f.rt :  D  Mt  > 
«"•^ä"  (priinitivemont  i|t):  E  domie  la  legon  adopti-o.  —  ib.  lowc:!]  K  auni:^l:1 .  —  4.  iB>i 
•t]  E  ()/«.  —  4-5.  <Dn."h*]  A  (».f.n.A°o«»-  1  'Uli-I:;  li.  (',  ü,  E  donnenl  la  lucon  udoplee.  — 
5.  <D),>]  A  ow.  id;  H,  C,  U,  E  donnenl  la  legon  adoptöe.  —  ib.  >,V/^n]  A.  I)  >,V/*■^:  H,  ('. 
E  >iV/"h:  nolre  correction  donne  la  IcQon  adoptee.  —  ib.  iiiuA-n]  C  iWAn-l-.  -  ti.  h^fti»".?.]  E 
o/M.  —  ib.  -irvi.]  .\.  (',  I)  Vi-Uyh.  E  IUI.:  B  donne  la  le<;on  aduptee.  —  ib.  >;(:]  .K  riV.M  ■  C, 
ü  oin.;  H.  E  donnenl  la  le^an  adoptee.  —  7.  ;i-ni-MI.S-]  ('  .i'n;vil.S.ri.  —  //'.  ^-liA-]  B  ^-li 
AV-.  —  /'i.  ■\->\i"ii-'\  .\  •l>.'/"/5-> ;  B,  t",  D.  E  donnenl  la  le(;t>n  adoptee.  —  .S.  >icio]  A  >i<n» 
ft;  B,  C,  D,  E  donnent  la  le(,on  adoptee.  —  ib.  ante  nis'nt:44'(:  B.  (',  U,  E  i^/^W.  >».. 


mirent  k  couverser  entre  eux.  *  Ils  admiraient'  la  coiistructioii  -  du  temple,  sa  ♦  foi.  -ir,. 

'       V"  b. 
grandeur''  et  sa  solidite.  Alors  ils  dirent  au  Seifjnrur  Ji'.su.s  :  «  O  Maitre,  ne 

vois-tu  pas  la  grandeur,  la  gloire  et  roniementation  '  de  ce  temple?  » 


Le  Seigneur  Jesus  leur  dit  :  «  Oui,  il  est  beau,  comme  vüus  (le)  dites. 
Cependant,  si  vous  voulez,  detruisez-le  et  moi-möme  je  le  (re)l6verai  en  trois 
jours'.  »  Les  .luifslui  dirent  :  «  A  cause  de  ces  paroles  ^  les  gens'  te  rcgardent 
comme  fou".  »  Lc  Seiy)ieur  Jesus  leur  dit  :  «  Si  vous  regardez  comme  foUes 
mes  paroles,  est-ce  que  vous  pourrez  mepriser  les  miracles  que  je  ferai.'  » 
Ils   Uli  dirent   :   «   Si  tu  iais  un  prodige,  nous  verrons.   Nous  mepri.sons  ta 

1.  M.  ä  ni.  :  ih  setonnaient  au  siijel  de.  —  2.  M.  ä  m.  :  slructiira.  —  3.  Ici  et  plus 
bas,  d(l.p,  peut  signiüer  a  la  fois  ^randetir  [inagnitiido]  et  majeste.  —  4.  M.  ä  m.  :  orna- 
tiis,  xöffuo?.  —  5.  .\uti-e  sens  :  le  troisieme  j'oiir.  —6.  Le  singulier  >7r.  a  le  sens  du  plu- 
riel  t>erbti.  Xoyoi.  —  7.  CT.  suprn,  p.  120,  note  4.  —  8.  Sens  de  xaTa-icovEiv. 


792  LES  AIIRACLES  DR  .H-ISUS.  [124] 

1 

3 

^^.A  :  Hfl»-h'|:  •  {\L'\^  ■•  \\?'?,(ß'C9*  •  öKiM  ■  "hh-  ■  ?iö»  "Jl:  :  lÄ  •'  rtnh  ■•  (Ol 

H/^-ÖA   :•:   fll/?.n.AJP  !   f^'Öti  ••   i'hV-  •■   AA'H^^A  :   Vll,^.  :•:=  tOJI'.n.A-O«"  :  hhi-  ' 

1.  flJ^ift.]  E  at^^h..  —  ib.  <B.en.A°<n»-]  B  ü»,ßil.A}''A°ö>»-  s/'c;  deux  petils  traits  au-dessus 
de  A  et  de  }»» indiquent  qua  ces  deux  lettres  doivent  elre  considerees  comme  biffees;  C  w 
.ßiUA".  —  2.  H.eo»nA]  A  «.ev-lic;  B  om.;  C,  U,  E  donnent  la  le(,on  adoptee.  —  ib.  h.^'h 
"">-i;]  A,  C,  U,  E  07».  V.:  B  donne  la  legon  adoptee.  —  3.  (tt]  C  o/w.  —  ib.  /■"öA]  C  /"öA. 

—  4.  ii>,Vn'»  :  >iA-  1  ^ött-T-*]  B  Jl.<.|l.A  :  >,A-   ■■  >i00.1,-p  -.  ü-UfM  :  E  fl   :   >i'VnO«-  :=:  >iA-  :  tioo-yi:.  — 

5.  hvni]  E  WA'».  —  «Ä.  7«  >  fwv"  :  (B/Ä  :  vnc]  (",  I),  E  m  t  v/^r.  >  ans»,  >  h^ni.  —  ib.  io_e.n, 
Ifoo-  :  ■h-tn.'h  >  KVtHtl  B  a)f.tt,tviio-  1  tt-itOx  •■  KVii-H  '  h.f<.OA.y"  •■  r'H-nc.'l-  •■  fi'h-t  -•  oa©*-  ■  «n-At 
^  '  A^dA  I  tDfi.n.Af  (la  derniere lettre  de lo-At;»-  est  en  surcharge).  —  5-6.  ?"Tr^>  i  ni/^öA]  B 
yT-l-V-  '  /"ÖA.  C  y"Tr^;>-  :  <!»•>.  I:  i  /"'ÖA ;  ü  »""V^V-  ■  IVit-  >  /^*A.  —  (J.  iD.ftffcA}»  i  /"ÖA  i  i-ttf^  > 
Ar'h-|l4>>bA  !  >ll..e]  H  o/ii.  —  /Ä.  ^.>,p  .  A(1iTi4'>i.A]  C,  D,  E  £-\e.  •  »cw  :  Ail^JbA.  —  ib.  h1< 
>■]  B  o/u. 


parole,  parce  que  tu  proferes  '  (des  choses)  qui  ne  couviennent  pas  -  et  que  tu 
.te  fais  toi-meme  Dieu.  »  Le  Seigneur  Jesus  leur  dit  :  «  Si  je  ue  fais  pas  (uu 
miracle)  qui  ressemble  ä  l'oeuvre  de  mon  Pere,  ne  croyez  pas  en  nioi.  » 


toi.  2«,  Alors  il  se  retourna  ^  daus  le  temple  et*  vit  l'image  de  la  vision  d'Ezecliiel, 
ä  savoir  '  une  roue  '  que  portcut  qnatre  aniniau.x  :  ce  sont  nne  face  d'liomnie, 
une  face  de  liüu,  une  face  de  bueuf  vi  une  fiU'c  d'aigle''.  Le  Scü/iwur  7c,v».v  leur 
dit :  «  Qu'est-ce  que  cette  iraage?  »  Ils  lui  dirent  :  «  (G'est)  l'image  de  la  vision 
du  piopliete  EzdchicI.  »  11  leur  dit  :  «  Est-ce  que  cette  iniage  u'est  pas  faitc  de 

1.  M.  ä  m.  :  tu  parles,  tu  c.rposes.  —  2.  Sens  :  r<>  qui  neal  pu.s  permis  [ne  coinu'en/ 
pas),  ce  qui  est  illicile.  Dillmann,  dans  son  Le.r.  aeth.,  col.  1Ü78  et  1079,  ne  meulionne 
pas  les  expressions  »]f.f.te,  IIN..r.p.A"  prises  dune  maniere  absolue  ^independamment  de 
toute  construction  grammalicale).  —  3.  Le  verbe  ■\•aof,n^,  iii,  1  ne  peut  pas  signifier  ici 
rediit,  puisque  Jesus  se  trouve  a  Tinterieur  du  leniple.  — 4.  M.  ä  m.  :  quod  est.  — 
.■).  i.,e  mot  iiCT^  peut  avoir  le  sens  du  singulier  Tpo/ö«  (Ezecli..  i,  15),  ou  du  pluriel  tpo- 
/oc  (Ezecli.,  III,  13).  —  6.  Ezech.,  i,  10,  15  et  passini. 


ri25]  QUATORZIKMR  MIRACr,F.  793 


A  •  Kit\fl  •  X\tm  •■  ^'VhV-  :  VJlfiyV  !  Ä/l  ^i'"Vii-  :  \\""  ■  M  •■  «'AJ*.  '  >i^A  •  h 

<w,i,e<i>- :  /»'A-T  ••  A^A  :  w-A-  !  rn-n/,  =  «»^ap  ••  /"A'^a'j  ■•  Kh'MlA.o-  •:=  (oy. 
ILAJ»»  :  ÄJ^-JJ-e.-  ■  jf.ML  ■•  hh'f^lli  •■  Ju/n  :  mVh  •  ,1»A.Vh  •  umi"!"/  ■  All-'.h  ' 
h'^'i  '■  fl»AS.  •  AP"rt.V  :  hlV  •:  <öJi'.(l,A"o'»-  ■  Ji-ni.)»  ••  ^,frV/)  !  ?i«»rt  •  K'HM: 
th  !  (Ih^  •■  MLAllö»-  :  OJ?,r/o  :  hX{\y-^9*ao-  :  A>»A-  ••  /^«iAl-  •  i1^y*^"l  ■•  hh 

I"  b. 

1.  ni/"ö(!\]  R  •iiO/'-ftA  .s(V  ;  ('.  D.  E  ii»»:  ■  /"öa.  —  i/'.  nimii.Mh]  Rniiii.>iü-:  E  (iiiii.ii.>.<>-  ■•>•'<•• 
—  /i.  iD^.il.A>"]  C  <i».e,rLn".  -  /<!'.  V).y"(:]  A.  15.  ('.  1),  E  >M"C.,  uotre  coneclicm  dünne  la 
le^on  adoptee.  —  2.  afhr'V  •  .eft.]  A  <B.e.ri.A»o"- ;  15,  ('.  D,  E  dounent  la  le(;on  adoptee.  — 
ih.  >,>]  A  oi/i.;  B.  C.  D.  E  donnent  la  le(;on  adoptee.  —  ib.  hh.VVo"-'\  I'.  >,>,.iiini<»»-  ■  ti«"»  ■ 
>.>i.1l|ia»-.  —  3.  >,>]  H  N>  .  ta-tx-U:  E  o/«.  —  4.  m-lliC]  B  HTn<..  —  'i-.'..  <n.e.il.Ay]  U  la  lettre 
y  est  en  surcliarge.  —  .").  <on"V-n  •  AlhV^i]  A  ow.;  B  fliH'V"n  >  A-lHi;  (',  D,  E  donnent  la 
levon  adoptee.  —  ß.  h-V-V]  E  h'^'i.  —  7.  <n>,in>]  C  ai>i0i>A.  —  ib.  K^.OfiXif''»-']  A  >..<cn.ft1i»° 
}»'•»'»•;  E  K,<:ti1hi>"}" :  R,  (',  D  donnent  la  lecon  adoptee.  —  ib.  /•■ö'>=>-]  R,  l'  ^"ÖA-  ~  ib.  Mtf 


diverses  figures'?  »  Ils  lui  dirent  :  «  Oui,  nous-m^mes  nous  savons  ceci.  » 


Alors  le  Seujneiir  Jesus  dit  :  «  Si  moi-meme  j'ordonne  ä  ccs  images"  d'ani- 
maux  de  devenir  des  (etres)  intelligents\  ue  croirez-vous  pas  que  je  suis  le 
Fils  de  riioiiime,  ayant  puissance  sur  tout  ce  qu'il  a  lait,  et  qu'il  n'y  a  pas  de 
puissance  iiormis  la  sienne'?  »  Les  Juifs  lui  dirent  :  «  Maintenant  nous  savons 
que  ton  inteiligence  s'est  evanouie  et  que  ta  raison  delire.  En  verite  ',  tu  es  le 
fils  de  Jo.sej)/!.  »  Le  Seif/nenr  Jesus  leur  dit  :  «  Si  je  ne  iais  pas  coinrne  je  vous 
ai  dit  et  si  je  ne  rends  pas  ces  iinages  Vivantes,  sacliez  certaiiiement  *  que  je  '  M.  ■21:. 
suis  le  lils  de  Josej)li  I(!  cliarpenlier '',  comnie  vous  dites.   »  11s  lui   dirent  : 

\.  Ce  sens  n'est  pas  mentionne  dans  le  Le.v.  aeth.;  le  sens  le  plus  approcliant  du 
nötie  qu'indique  Dillmann  est  puftiJLo?;  cf.  op.  cit.,  col.  244.  —  2.  Sens  :  iinago,  e/fi^ies, 
6uLoio)|jia;  cf.  Sag.,  xiii,  10  :  »KsixäcoiaTa  ^oW:  nuances  de  sens  assez  petites  entre  les  trois 
uiots  /"*A  iiua<re,  fchh-  figure  et  hji"OA  plur.)  imagps;  cf.  note  precedente.  — 
3.  M.  ä  ni.  :  <^o6^\m<.;  >na  signifie  :  "  loquendi  facultate  et  ratione  pra'ditus  i.  e. 
intelligens,  rntionalis,  rationabilis  »,  Dillniann,  Li^.i .  netli.,  col.  (i57 ;  le  sens  limite 
de  loquens  ne  peut  pas  convenir  ici.  —  4.  M.  a  m.  :  sauf  lui.  —  5.  M.  a  111.  :  vruimi'iU. 
—  (j.  er.  supra,  p.  108,  note  6. 


1-  1.. 


794  LKS  MIRACLES  DR  JKSUS.  fl2G] 

fl»^.n,A}p  >  inc  ■■  ixtx'n-  •  hm» :  n'M-  •■  mhfm  :  iru:h  •  nii-  ■■  >Mr"}  •  -nh  •■ 

5 

'nAh«"»-  !  >./»'d'\'T[-  •■  -nA-^'l"  ••  euA-  •■  o^ft-t-l-hö«»-  •■  »»•j<f.ft  :  ©^.Vh-j  .■  Ah«»- 

WAhöo- :  'iin  ■  tf»*'nf:  ••  hüaoi.  •  Ä-ncvr  •■  ^.ft^h*  ••  m^A^n  •■  at-w  :  w-a- 
H'h+n<:  •  i»"ftA.i;'öB-  ■  ?i?°^.«fc*ö»- '  Ah(iö>-  ■  Js?"*^"!  ■  »»tp^A  ••  ma^fPtn»' 


a. 


lul.  2C. 
V"  a. 


2.  >,;>,i|-(i]  B,  C.  U,  E  oni.  —  3.  hf-A-]  C,  D.  E  oin.  —  4.  >,»/ii.>,  ■  h.cft-n]  H  o/«.  —  ///.  >,a-] 
B  en  surcluirge.  —  ib.  z"*'»^]  B,  C  /"öa.  —  4-.'..  miaiiö»-]  E  o/h.  —  5.  h/"Al^]  C  »./"öA. 
—  ^i.  (D-n-b^-no»-]  B  i"t\t^\ia'-.  —  ().  flj<:.<j.]  E  om.  —  ib.  .s.n]  E  n-S.n.  —  7.  HDrtffl.]  A. 
C  HUAdf-  s/f;  B,  D,  E  donnent  la  letjon  adoplee.  —  ib.  Win  >  tf-A-]  A,  B,  C.  U  wAff-A-;  E 
donne  la  lecon  adoplee.  —  8.  amIid']  A,  B,  C,  D  om.  a;  E  donne  la  lecon  adoptee.  — 
9.  i/n<{]  E  om.  —  ib.  +^"71;]  B  •f)i'%.  —  10.  »"AA-liao-]  E  y"fiAlioi>-  sie.  —  ib.  nii>]  A 
om.  ti>;  B,  C,  D,  E  donnent  la  le^on  adoptee. 


«  Faiy,  de  giäce,  afin  que  nous  voyions.  Si  tu  fais  ceci,  nous  croirons  que  tu 
es '  le  Christ,  le  Fils  du  Seigneur,  que  les  peuples  attendent  pour  le  salut  du 
monde  entier.  » 


Le  SHfjnpur  Jesus  se  tourna  vers  ces  images  et  leur  dit  :  «  A  vous  j(>  vous 
dis,  ö  images  antiques",  qu'il  y  ait  en  vous  uu  esprit  et  qu'il  existe^  pour 
vous  une  cliair!  Descendez  de  votre  Heu  sur  la  terre,  oü  nous  nous  trouvoiis 
nous-memes.  Puis  allez,  vous  toutes,  vers  les  tombeaux  (dans)  lesqucls  se 
trouvent  Abraham,  Isaac  et  Jacob,  et  vers  tous  ceux  qui  *  sont  enterres  avec  eux 
des  enfants  des  Peres,  depuis  les  premiers^  jours,  et  dites-leur  :  «  Le  Fils  du 
Seigneur,  Cröateur  eternel",  vous  ordoniu!  de  venir,  vous  tous,  dans  le  tcniple. 
(II  ordonue)   que  vienne  avec  vous  Tun  de  vos  fils,  *   qui  connaissait  mes 

1.  .M.  ä  m.  :.  nous  croirons  en  toi :  que  tu  es.  —  2.  Sens  de  itaXaiö;,  vetus.  —  3.  M.  k 
m.  :  qu'il  survienne  devienne).  —  4.  M.  ä  m.  :  quiconqiie.  —  5.  I.'adjectif  •i-y,'^,  pmit 
avoir  aussi  le  sens  de  ap/aioi;;  il  ne  peut  pas  6tre  confondii  avec  le  sulistantif  de  la  mcme 
forme,  car  ce  dernier  se  trouverait  alors  ä  i'etat  construit  (+^'^).  —  (i.  M.  a  m.  :  pre- 
niii-r,  qui  nb  initio  e.sl,  l  oItt'  «p/^«,  I  Jean,  ii,    I.i;  cl'.  Diilinann.  Lc.f.  nelh.,  col.  4ü4. 


[127]  Ql'ATORZIKMK  MIHACIJ:.  _  795 


1  .PM^'r:]  A.  !!.  ('.  I).  K  <(h'/"C.:  notro  corrcction  «lonnc  la  lecon  adoplee.  -  ih.  fl-m 
.«^•jPöt»-]  A  ;)-rti.i'.'l! :  1>  .i'iiK.ft'l'}^«»' :  C.  I).  K  donniMit  la  lecoii  adoplee.  —  2.  my^r'hy.-U}  IJ 
>>y">i.e.-i:  sie.  —  '».  >,'7ii.>,  :  h.i'rt-n  ■  trvt  ■  '/v/.  ■  A>iA-]  A  HTrt  >  >l^ll.>.  ■  h.crt-n  ■  a>iA-:  M,  C,  D, 
E  donnenl  la  lei;on  adoptee.  —  ib.  r'ti'\^'\  <"  /"AA.  —  <6.  »•>]  C,  D  »iVl-.  —  li.  mX.rt  ■  ho»- 
ft°]  A,  H  Xfi  '  «n^m-ft»:  C,  D,  E  donnenl  la  leron  adoptee.  —  ib.  jf-A"tn>-]  C.  D  h^A-.  — 
S.  /'■rt'\^]  15.  ('  /•"■öA.  —  ib.  n.R>,hrt>fi]  15  H,e.^(imrt-.  — 9.  hTiMl  C  Wn*»  s/f.  —  ib.  7ä  ■ 
'»u?"  •■  «mx  !  "/Ar.]  IJ  mir,  ■  '\wy"  ■  m?«  ■  vAc;  (',  1),  E  7x  i  vnr.  ■  «mx  ■  'mr'. 


mysteres  et  Ihi.^toirc'  de  ma  vcnuc  dans  le  moiide,  afin  quo  vous  informiez- 
vos  fils  les  Juifs  de  tont  (ce  qui  mc  concerne,  Icur  disaiit)  qui  je  .suis,  d'oii  je 
suis  venu  et  oü  je  vais.  » 

6 

Lorsque  le  Seir/iirnr  Jrsiis  cut  dit  ces  paroles^  ä  res  images,  il  y  eut'  sur 
lerre,  dans  Jorusah'm,  une  grande  obscurite  ',  un  tremblnmcnt  de  terre,  des 
eclairs  violents  et  un  vcnt  d'ouragan,  au  point  que  tous  les  gens  de  Jerusalem 
tomberent  la  face  contre  terre".  Ensuite  l'obscurite  s'cloigna. 


Les  gens  virent  ces  images,  qui  etaicnt  devenues   des  animaux  qui   sc 
meuvent,  dcscendre'  ä  terre.  Alors  la  face  d'homnn-,  la  face  de  lion,  la  face 

1.  Sens  aussi  de  iy-ftlia.  —  2.  I^e  verbe  >imf+,  ii,  2  signilie  certiorem  facere.  — 
3.  Le  singiilier  >?c  a  le  sens  du  pluriel  Xoyot,  verba.  —  4.  M.  ä  m.  :  il  survint  (devint). 
—  .i.  Sens  de  tenebres.  —  6.  M.  ä  m.  :  lombkrent  sur  leur  face,  sur  la  lerre.  —  7.  M.  ä 
m.  :  en  descendant  (gerondif). 


lol.   L'K. 

v"  b. 


V  b 


796  LES  MIRACLES  DE  JESUS.  [128] 

8 

1.  o»n>]  A  ow.;  H,  C.  D,tE  donnent  la  le^on  adoptee.  —  ib.  A>infl>-  i  Ji-nr.V?"]  E  rt^-ncv 
?".  —  '/'.  ;P,fi^+]  V,  la  lettre  *  est  ä  peine  perceptible.  —  2.  post  Ahnm-  B  a<frf.  -vä-^-v.  — 
/Ä.  m-vfinrt]  A  Olli,  ft:  B,  C,  D,  E  donnent  la  legon  adoptee.  —  .'i.  mf^ahtifao.  :  mh-nK^hT 
an-  !  -Kl  !  n,-(-  !  «i>>#'.P.fl]  B  mf,m-b9'an-  i  fl».n-|'  ■  n.1'  :  «n'4'.P.fl :  C,  D  rnftOhha"-  ■  «nJi-flÄ*^«»-  i  n.'!'  '  a» 
*Äfi.  —  '*•  nti«»]  A,  B  HTi«»:  C,  D,  E  donnent  la  leion  adoptee.  —  3-4.  hT''\\i'i'\  B,  E  "hin. 
>i>.  —  4.  Yicfi*fi]  C  ncn-F  s/f.  —  ib.  n*»n^]  B  n*»nt  ■  "^ja-v.  —  5.  ortoi.]  A,  C  ua«»-  s«c; 
B,  D,  E  donnent  la  le^on  adoptee.  —  ib.  "htMh.e^l  A  oin.;  B,  C,  D,  E  donnent  la  lecjon 
adoptee.  —  .i-ü  cXjr?']  V.  c.'hf,9'i'^.  —  6.  nrt.ni;]  E  le  petiole  de  la  lettre  n.  est  ä  peine 
perceptible.  —  ib.  mA^A/h^i]  B.  C,  D,  E  ©A^AWi^H.  —  7.  ffl/**-ni]  B,  C,  D,  E  rnfb^-at. 


de  boeuf  et  la  face  d'aiglc  s'en  allerent  en  hate  '  vers"  le  Heu  des  tombeaux  des 
Peres  Abraham,  Imac  et  Jacob  et  vers  (les  tombeaux)  des  douze  enfants  des 
lol.  2fi.  Peres.  Quant  ä  l'aigle,  il  alla  vers  le  tombeau  du  *  prophete  Moise.  (Les  ani- 
niaux)  appelerent  (les  Peres)  et  les  amenerent  au  teniple,  comme  avait  ordoune 
S'otrr-Dieii  Jrsiis-Christ.  (Les  Peres)  arriverent  rapidement,  en  un  clin  dVvil. 

8 

Tous  ceux  qui  se  trouvaient  \k  des  Israelites'  les  virent.  En  eilet,  ils 
virent  Abraham  avec  sa  chevelure  blanche;  Isaac  avec  l'aspect  sous  lequel  il 
s'eiait  montre',  avant  de  mourir;  Jacob  avec  la  marque''  que  lui  fif  Tange  du 
Seigneur,  lorsqu  il  le  combattit'  dans  le  licu  dt;  liailän-Ddrcm,  c'est-ä-dire"  le 

1.  M.  am.  :  x'en  allerent  et  se  hdlerenl.  —  2.  M.  a  m.  :  dans.  —  ,3.  Nous  avons 
traduit,  ici  et  plus  bas,  par  Israelites  l'expression  j?**  i  'htM-h.e^  ien/'ants  d'Isra<-l\.  — 
4.  M.  ä  m.  :  dans  lequel  il  elail  apparii  (sens  de  tpai'vofxai)-  —  S-  Sens  de  nota.  — 
6.  M.  ä  m.  :  qiie  fit  en  lui.  —  7.  Sens  d'aborder  [pour  combattre).  —  8.  M.  ä  m.  :  quod 
est. 


f"  ;i. 


\12\>  QUATORZIF.ME  MIHACI.F.  7fl7 


09"  ••  «'A.'J'A  :  11.^1»-  ••   l'hmi'  ■:■■ 

10 

i.  iuili  Oll  15.  C,  I)  (uld.  ID.  —  /A.  <C^V  >  'icy"]  I>  -i-'iV  I  fiC.T.  ~  ib.  /h'>A]  J{  1"y:^..  — 
1-2.  fl»rt<m-rt.V:]  B,  C,  O,  E  fl>A(i'>-rt.V..  —  2.  r.V.jp  •  XTrH  :  }f.(ki\:h  >  7Ä.]  A  c\ftJ^  ■  ■»»<:  B,  C.  D. 
E  donnent  la  lecon  adoptee.  —  i/>.  ntA^-F]  A  (lA^-P  s/c;  p]  nA^A-F  fä,-  B,  C,  D  donnent  la 
IfiQon  adoptee.  —  3.  ante  idvjh  A  «(W.  y"ö/!.v;  B,  C,  D,  E  donnent  la  le(,on  adoptee.  — 
i/>.  ante  h-flcvsr  E  arf(/.  h-n.  —  4.  gf.**!"]  B  o«2.  f.  —  ib.  <mi»+>.]  B  o/w.  >..  —  5.  y"nA] 
A,  B,  C,  D  ny^fiA:  E  donne  la  le^on  adoptee.  —  ib.  >inm-]  A  o/«.;  B,  C,  D,  E  donnent 
la  lei.on  ailoptee.  —  ."i-ß.  r'lxM']  A,  B  r'hM ■  C,  D,  E  donnent  la  Icron  adoptee.  —  (i.  All 
■>+  1  •flXrt.]  A  A^n-f ;  B,  C,  D,  E  donnent  la  Icyon  adoptee.  —  7.  a»A.*A  ■  UhU"  '  t>iHH-]  E  <nt 
hn»-  >  A+A  I  «LS«-. 


dösert'  de  Kdrnn.  Mnise  aussi,  ils  le  virent,  alors  que  son  visage  etait  trans- 
iigurö".  lls  le  reconnureiit  au  begaiement'  de  sa  langue. 

9 

.{linihain  sc  mit  ä  parier  et  dit  :  «  O  asscmblecdes  .luifs,  je  suis  volrc  perc. 
Voici'  mes  deux  fils'  :  I.saac  et  Jacob.  Voioi  aussi*  le  prophetc  J/oise  ;  il  est 
plus  grand  que  mes  fils.  \'oici  que  uous  souimes  arrives  conjointement  avec  les 
Peres  que  vous  voyez  avec  nous,  par  la  puissance  de  cet  *  Komme  dont  vous  •  r,,i.  o-, 
avez  nie  la  divinite.  O  mesenfants,  ecoutez-lc  et  obeissezä  sa  propre  parole.  » 

En  outre,  Moise  se  leva,  afin  de  parier.  II  leur  dit  :  «  O  mes  freres  Israe- 

1.  Sens  de  Epr.uoc  —  2.  Le  verbe  tA-H/h,  m,  2  signifie  ici  «  splendore  (ni/nbo)  cir- 
cuinfusiiin  esse,  in  spec.  clarificari  ■> ;  cf.  Dillmann,  Le.c.  aeth.,  col.  ;{57.  —  3.  Nuance 
de  sens  :  balbuticment.  —  4.  M.  ä  m.  :  ceux-ci  [sont].  —  5.  M.  ä  m.  :  mes  deux  enfants. 

—  6.  M.  ä  m.  :  celui-ci  aussi  (est). 


7ns  LES  MIRACLES  DE  JESUS.  [130] 

hflo-  :  m^i/'Vn'/'ln?'  ■  hd.CP'i  ■  mhw/.-VA-  ■  at-M::*'  ■•:■  mW-rt»  -•  nittCn-  -. 

roi  27,   Hi"n/.3l  •■  ?i'r<iO  :  Af'ft  :i:  Tl'J'l:  •  fl»-h'f:  •■  H^Ö>-<:i?.  =  Mia^  ■  *  tmt;  -.  m^jr*  :•: 
m-p  ■  at-hl-   •■    nhat-Öh   ■   Ah«»-  .■   «7p   :   hjrholr/-,Tli  ••   Ö'J^-I-  :•:  -H-J-Ii  :  O»-?,'!:  : 

HVI^J:   :   ftT*   :    n«n>A()Ai'  •  ^.-flC  :  ?,'}»  :  jP.-flA  •  ^V  :  (D-Mi  ■  M?  •  Ti^J-iJP  : 

2.  AöA^-]  C.  I)  AO-A.  —  2-3..  n;iffn4>u>^^]  A.  li,  E  ow.  1 :  C,  D  donnunl  la  Ici-on  adop- 
lee.  —  .3.  ii>rf.4"P]  E  n^fC^mi'.  —  //).  «^(»•«TiYjj»'«"']  C  fli>,n)?>,ii}P<n>.  .svr.  —  4.  fl»,/'"rti?°iijn] 
A  afhr'mr'\>9'a'y .  I)  mh/^'myMi '/"}»;  B,  C,  E  donncnt  la  leron  adoptee.  —  ib.  AiCPV]  A  a<C 
C?»»-  s/V;  B  rt(CC?''V  sie;  C,  D,  E  donnent  la  le^on  adopltie.  —  5.  vncfr]  C,  D  oiii.  —  6.  nn- 
rt.  >  ÄÄ'Cü']  B  7..p.'^:l^  ■  öo-ft.:  C  ao-rt.  '  Ve'R  s'c  —  ib.  %°JH.J.  s  >i.pft-fi]  B  'hnn.y^^nih.c..  —  ib.  posl 
ffl^pfl.  B  add.  M  •■  m-hU  >  at.  —  7.  ini:  •■  «»-M:]  A,  B  ilfl>->il: :  C,  1),  E  donnent  la  iecon 
adoptee.  —  8.  ante  Tnr*  B  add.  -iT-^'.  —  i/>.  post  afs-u  B  rt<f(i.  h?"'>n.  —  9.  ov^-l:]  E  o/h. 
—  10.  M  '  iB->i*]  B  om.  —  ib.  Mf  I  7i<J.-^,p]   C  hfi.«-  :  -{ii-fiy:  I)  MJ.e  :  n<!0.p:  E  Vli.p  >  7i 


r"  1). 


lites',  je  suis  Moisc  qui  ai  fait  sortir  vos  Peres  de  la  terre  d'Efjypte,  d'une 
main  forte  et  d'un  bras  eleve.  C'est  moi  qui  ai  chätie  VEyypte  par  dix 
plaies".  C'est  moi  qui  ai  divisc  la  Mer  I{oii(/c\  ai  i'ait  sortir  vos  Peres  et  ai 
englouti  Pharaun  et  ses  troupes  en  eile.  Tous  las  prodiges  que  j'ai  faits  ',  je 
(les)  ai  faits  par  la  puissance  de  cet  homme  qui  se  tient  dehout  au  milicu  de 
vous.  »  ' 

Mo'ise  etendit  ses  mains  vers  le  Seii/iifiir  Jcsm  et  dit  :  «  C'est  lui  qui  m'a 
loi.  JT,  parle  dans  le  buisson^.  C'est  lui  qui  a  I'ait  descendre  pour  vous  la  *  manne 
dans  le  desert.  C'est  lui  qui  a  fait  sortir  pour  vous  l'eau  du  rocher  dur.  C'est 
lui  qui  a  illumine  pour  vous  les  tenebres  par  lu  colonne  de  feu,  tandis  que 
vous  alliez  (dans  le  desert).  C'est  lui  qui  m'a  indique"  son  uom,  au  sommet  de' 
la  montague,  cn  disant  :  «  Je  suis  .Viijd-Srlicrdlit/ci'*  »,  ce  qui  signifie"  llrliii  qui 

1.  Cf.  siipra,  [).  128,  noto  3 ;  de  möme  pour  les  cas  identiquesqui  se  presenteront  plus 
bas.  —  2.  Sens  de  itXy)Yr„  castigatio  [divina).  —  3.  Nom  etranger  :  ipuOp«  (eiXaasa).  — 
4.  M.  ä  m.  :  tont  prodige  que  J'ai  fait.  —  5.  Nom  etranger  :  pxTo;.  —  (i.  Sens  de 
nunliare,  indicare.  —  7.  M.  ä  m.  :  ait-dessus  de.  —  8.  Forme  amiiarique.  — 9.  M.  a  m. : 
c'est-ä-dire  [ce  qui  est  [a)  dire). 


[131]  (UATORZIKMK  MIIIACLR.  7!M1 

.e.e.'V,"  :  A^>5'r  !  >i'/'W-VJi  •  -.''m.M-  •  WMvl'^-  ■■■.■  >.^.«ft+  :  hh/.'h.fi^  ■  h.jPii-  » 
fty"(h  :  mJTiHU-  •  A-f:  :i:  (n^^A• :  V^iTi  ■■  hil'  •  K-l'A'rP  ■■  '1'1"M"fi\.  •  h'rof  •  f.l 


1.  IHD-T.*  1  •flV.A  !  Hilft"  ■■  mp.y.A]  K  o/i/.  —  /■/).  lun-M.]  A  (onun-M: ;  B,  C,  I),  K  doimi-nl  l;i 
Icinn  jidoplec.  -  i/>.  posi  nafhl:  l>  //'W.  -ii'/.A.  —  1-2.  -hvI:  >  «»-VI:]  A  ni(i>->il:;  H.  (',  l>,  K 
donncnt  la  Icion  ailopluc.  —  2.  ^inte  iit'/n,('.»i-  B  ndä.  Hm-M-  :  A-flF.  2-.').  rn),il.ftl)<n>-  —  ini 
"7f]  K  xn-ft^m»-  I  >n.f  •  .e>/">.  =  Mum-  >  >,"/ii.>,(i,i..r:  ■  xyh.vi.Mi""-  ■•  »ivir.  —  ;!-'i.  ni-//.-  ■  <"•>,■»: 
—  äHC]  A  oin.;  IJ,  C,  I).  K  donnciil  lii  Icroii  ad(>[)l,t;e.  —  3.  «>•>,•;.•]  K  o«/.  —  ;5-'i.  ||"»AA 
At]  B,  E  om.  n.  —  'i.  A/i^ji"  :  >i(HV]  B,  C,  U,  E  ASft->  ■  wsr.  —  ü.  iift,"ht*]  A  nfiAi-T-  .  in> 
>;  B,  C,  I),  E  donncnt  la  lec-on  adoptee.  —  7.  <dW-A-]  E  «»f'A.  —  ib.  "h-it  >  K>rt'/"P]  B  iih. 
^•nirj'.  —  8.  Aii-n]  B,  C,  D,  E  Anin. 


a  i'.risir  et  c.rl.sicra' ,  c'cst-ä-dirc "'  Sdlxtuth,  le  Sfügiieur  des  armces\  C'estlui 
an  sujet  de  la  venuede  qui  j'ai  prophetise  moi-meme  etvous  ai  dit  :  Le  Seigneur 
frid  sur(/lr  pmir  rom,  d'rntir  vas  fri'res\  itii  prophete  (fui  {scra)  rotnme  moi'. 
C'est  lui  qui  m'a  fait  entrer  (dans)  la  Carcnir'',  au  sommet  de'  la  montagne. 
C'est  Uli  qui  a  facjonue'  Adam,  notre  pere,  autrefois'  de  ses  maius  et  I'a  fait  ä 
son  image  et  ä  sa  ressemblance'".  Mais  maintcuant  il  est  venu  dans  le  monde, 
aiin  de  sauver  Adam  de  la  peine"  du  pechc  d'egarement'-.  0  Isra^iites, 
ecoutez-le  et  obeissez-lui.  Oue  toute  äme''  qui  ne  l'ecoutera  pas  pörisse 
*  d'entre  le  peuple !  » 


1.  Le  verbe  «Am,  i,  2  ne  perd  jamais  son  sens  premior  d'e.tixtence.  —  2.  M.  ä  m.  : 
quod  est.  —  3.  Sens  de  Küpio?  tcöv  iuväfxsiov.  —  4.  M.  ;i  m.  :  de  vos  f'reres.  —  5.  Deut., 
xviii,  15.  —  6.  II  s'agit  ici  de  la  Caverne  des  Tresors;  cf.  S.  GnisBAur,  Le  Qalimentos, 
Livres  premier  et  deiixieme,  p.  Ki-l".  —  7.  Cf.  supra,  p.  130,  note  7.  — 8.  Sens  Ae ßngere 
(ex  luto),  irXoiaaEiv.  — 9.  M.  ä  m.  :  auparavant,  d'abord.  —  10.  Sans  des  ternies  bibliques  : 
ad  imaginem  et  similitudinem  (Gen.,  i,  26).  —  11.  Sens  de  condemnalio,  pa-na,  culpa, 
crimen.  —  12.  Sens  de  error  [aberratio).  —  13.  Sens  de  hämo,  persona. 

PATK.    DR.    —   T.    XIV.    —   F.   5.  j"- 


fol. 
V"  i 


800  LES  MIRACLRS  DR  JESUS.  [132) 


11 
(Dfin    :   <{.Ä«W   ■■   ao.fl,  :  "im,   :   AA**   =  ?lft/.h.A   :    l'fl'ttM  ••  7Ä.  ••  HhlW.h  • 

12 

>.    :   h»»    :    hnÄ-TTl"   :•:    fOhir'haO'   :   ?»-?H.?i    :    ^.frt-ft    •   W^Ä"»^   :    ÄAnn.ir 
ö»-   :    rDj?.n.A"<n».    :    "hl-hWi'J.V-    :   ^.hH.  :   h«".    :    A,lT>T[h    :   hr^\\    ■•   hft/.h-A  : 

hm  •■  ?iA-  ■•  ^nfl>-  •■  y.hay^i.  •■  1x9^°!  ■■':■  mhao-'iiifl  •■  A,'iy]UA-<n»-  :  ^at-A^'h 
f  •  hihi-  •■  .*A  :•:  (Dh9"'l'  ••  n'^"  :  'nii'Too-  :■.:  (Dh9"')]  •  i?.n.A-ff«>-  •  A.I-T-^nh 

1.  rtÄ**]  E  om.  —  1-2.  ATi-VH.).  ■  h.frt-fi]  B  A>i-»ll.h-fl^C.  —  2.  -flcw-]  A  •fICV?':  B,  C.  D. 
E  donnent  la  leron  adoptee.  —  i/>.  «ni>  i  •nao  -.  o-iija]  A  mjiir  :  "nao  ,  o^  .s/c;  B  mti>  :  -flcw-  ' 
jiöD  :  ■nc.i'r  !  e-h.ß;  C,  D,  E  donnent  la  le?on  adoptee.  —  3.  ä*+]  A  o/ii. ;  B,  C,  D,  E  don- 
nent la  legen  adoptee.  —  4.  Ml.^'»^]  A,  B  n.e-'V;  C,  D,  E  donnent  la  legon  adoptee.  — 
ib.  fl»/,Vi^>.öi>-]  B  ^l>^aJY"^fll>•.  —  .">.  ^-^ti^.?.*-]  A,  B  ^viu.'5-V-:  C,  1),  E  donnent  la  legen 
adoptee.  —  ib.  jp,>,ii.]  E  >iir.R>,ii,.  —  /A.  ante  >«.ti-Vfr  E  «rfc/.  hV.  —  ib.  ante  h?"^»!  B  add. 
j?.>>H..  —  /i^.  >ifi<!-h.A]  C,  D  om.  —  (i.  >,Trn]  A,  C  am.;  B,  D,  E  donnent  la  legon  adoptee. 
—  ib.  httat-']  B  o/H. 


11 

Lorsque  Mnisp  eiit  termine  (son)  discoiirs'  aiix  Israelites,  le  visage  du 
Seigneur  Jesus  ful  transfigure".  Sa  lumiere  augmenta  '  et  devint  comnie  le 
soleil. 

12 

Lorsque  les  Israelites  qui  demeuraient  la  virent  (cela),  ils  tomhercnt  sur 
leur  face  et  devinrent  comme  des  cadavres.  Le  Seiyneiir  Jesus  les  fif  sc  lever, 
fortifia  leurs  coeurs  et  leur  dit  :  «  Contestcrez-vous  '  mainteuaut  quo  je  nc  suis 
pas'  le  Dieu  iV Israel,  alors  qui'  ces  Peres  dcviennent  mes  temoins''?  «  (^)uant  a 
eux,  il  ne  leur  fut  pas  possihlc  de  lui  rcpondre  une  (seulc)  parole.  La  plupart 
d'(entre)  eux  crurent  cn  lui.  Alors  il  leur  dit  :  «  Ne  vous  vantez  pas  (de  ce) 

1.  Le  sing-nliiT  >Tr:  a  le  sens  dn  pluriel  /öyot.  vcrba.  —  2.  Cf.  .supni,  p.  12!),  nole  2. 
—  3.  Lp  verbe  h <{..e:<f.Ä,  "  a  'ci  un   sens  neutre.  —  4.  Sens  de  in  controver.siam  i'ocare, 
«vtiXe'yeiv.  —  5.  Sens  tres  fort  du  verbe  ^tro,  car  )•>  signifie  devenir.  —  (i.  M.  ä  m. 
deviennent  poiir  moi  des  temoins  (le  singulier  nv^ii  a  ici  Ic  sens  du  pluriel  festes). 


1.  M.  a  m.  :  poiir  Abraham.  —  2.  M.  ä  m.  :  sur  (erii  la  terre.  —  3.  M.  ä  m.  :  dans 
la  foi.  —  4.  M.  k  m.  :  ne  crurent  pas  (en)  eux  :  qu'ils  etaient.  —  5.  Sens  de  ^apjtaxö«.  — 
6.  Sens  de  coxqualis,  sodalis,  collega,  itaipoi;.  —  7.  Autre  sens  qui  pourrait  convenir 
au  contexte  :  qui  etaient  plus  grands ;  Dilhnann.  dans  son  Lex.  aelh.,  col.  532, 
n'indique  pas  ce  sens.  —  8.  Cf.  supra,  p.  108,  note  6. 


b. 


[1331  QnATORZIKMK  MIRACLK.  «Ol 

1:5 
nÄ' !  »iV'  ••  ^.7-0':.  ■•  H^-ini-v  ■  hnni-  •■  im:  •  w^.inc:  •  fl»Aft  •  Ä/..n.  •: 

1.  VV/").]  n  >i>/^'>i;  E  Wir'h.  ~  i/>.  ;inlc  >,y">,'\V(:  I!  "dd.  (d-A-^p..  —  2.  m-rt.p.  :  AJ.IICV 
y]  A,  B  afi\-j?.  >  MiCtV":  C,  E  m-A-^.  i  Ah-fic/y":  I)  donne  la  legon  adoptec.  —  4.  >iA  >  l-i 
A"h.  >  ^'m.-Ml/.ic.i"-]  15  7><n>.■^■n/l^«■»- !  ii(-V/*"h..  —  5.  ftn>i]  r>  f/?2.  —  ib.  fli-nt]  <',  n  ')///.;  K 
vn.  —  /6.  ■/.R°7vw.]  l>  v.i'.'"/v^  !  c^rtV.  -  if>.  A>i"ni.>.>  !  ?..fft-fi  >  vicnpn]  (',  l>  a>.'7ii.>i  ■  h.vA-n. 
—  H.  (DAntb]  C,  D,  E  (D.ftrt-nn-.  —  //'.  k-hoxw-vko-']  l>  h.i-miri:}»'»»-  s/c  —  '.  hn-nwao-']  H. 
(",  D.  E  Miw.  —  /i.  .««mr.}"«"-]  U.  V  y.m-icirot-.  8.  Ah.fft-n]  B  Amcft-fn.  -  /ä.  <n>,.^-vn. 
/„ft]  B,  (J,  D,  E  fl)A.rvn<{.ft.  —  9.  >i-/"nivj:]  H,  (".  I),  E  sr'ii. 


qu'.\l>nili(ini  (est)  votre  pere,  car  jai  le  pouvoir  de  faire  surgir  de  ces  pierres 
des  fils  dWbraliam'.  » 

13 

Las  Peres  Abraham,  haar,  Jacob,  Moisp  et  tous  les  Ariciens  qui  etaient 
ressuöcites  de  leurs  tombcaux  demeurerent  sur  le  territoirc"  de  Jerusalem 
(pendant)  trois  jours,  *  cn  appelant  les  gens  ä  la  foi"  de  Nolrr-Seif/neur  Jesus-  '  u<\.  ■.>: 
Christ,  lis  preelierent  son  nom.  Quant  aux  Juifs,  ils  ne  les  re^urent  pas  et  ne 
crurent  pas  qu'ils  etaient'  leurs  Peres.  Mais  ils  les  lapidaient  avee  des  pierres 
etleur  disaient  :  «  Vous  ßtes  des  sorciers',  (vous)  les  compagnons"  de  Jesus. 
En  effet,  'Iijdnes  et  lyduberes,  sorciers  de  VEf/yple,  faisaient  (des  prodiges) 
qui  etaient  plus  nombreux'  que  cette  oeuvre  que  (vient  de)  faire  le  lils  du 
charpentier ".   » 


V  U. 


802 


LES  MIRACLES  DE  JESUS. 


[134] 


14 


fol.  28, 
i"  a. 


15 

1.  h>  I  «roiwc.P.]  B  CM  :  """"Cf.  —  2.  Ti-nAli««»']  B  >i-llA-(moo-  sie  primitivcment,  mais  un 
pelit  trait  horizontal  au-dessus  du  second  -n  indique  que  cetle  lettre  doit  etre  considerpc 
comme  bifTee.  —  4.  ranfHI/ht]  B,  C,  D,  E  om.  n.  —  ib.  Mi-'\  B  om.  —  5.  posl  ftiro-  B 
add.  h.ftü-.e.-.  —  ih.  A>>"/H.>>>]  B,  C,  D,  E  om.  —  ib.  ante  «mcp  B  add.  a>.  —  ib.  »fln]  B  oin. 

—  ib.  m>,)r.e->«:  !  ntv*]  B  m'hr'.e:-^/.!].  —  (i.  post  mh-Ufiih^  B  afi?<^.  vu^.  —  7.  «»»k.]  C  nx-zh.. 

—  «6.  flj;&n.AJ'']  A  om.  <d;  B,  C,  D,  E  donnent  la  lei,-on  adoptee. 


14 

Le  Sdfjnciir  Je.sm  leur  dit  :  «  Si  vraiment '  je  suis  sorcier,  est-ce  quc  ccs 
Peres  purs  aussi  sont  des  sorciers  ?  En  verite',  je  vous  (le)  dis',  parmi 
vous  *  je  ferai  surgir  (des  juges)  qui  jugeront'"  contre  vous  et  vous  feront 
Opposition'''  au  jour  du  jugement',  (au)  jour  de  la  resurrection,  lorsque  je 
viendrai  dans  ma  gloire  et  däns  la  gloire  des  armees  de  raes  anges  purs.  » 
fol.  28,  Lorsqu'iis  ourent  enteadu  les  paroles*  *  de  Nntrr-Sei</n('iir,  ils  le  lapiderent 
aussi"  avec  des  pierres.  Ensuitc  uii  nuagc  Ic  porta  et  Tamena  au  fleuvc  du 
Jotirdain . 

15 

Alors  les  Peres  vinrent  vers  le  Seiyneiir  Jrsii.s  et  lui  direut  :   «  O  .\ofir- 


i.  La  parlicide  enclitique  rt,  indiquanl  la  mise  en  reliel',  a  ote  traduile  par  ^•raiment. 
—  2.  M,  a  m.  :  vraiment.  —  3.  La  conjonction  "hdao  sert  ici  a  introduire  le  discours 
direct.  —  4.  M.  ä  m.  :  rfe  vous.  —  ,3.  Sens  de  sententiam  pronuntiare.  —  6.  Sens  de 
contradicere  litigando.  —  7,  Sens  Aq  Judicium  inovissimnm^ .  —  S,  (",f.  supra.  p,  132, 
note  1.  —  9.  M.  a  m.  :  de  nouveau. 


ri3r,l  •  QllATOn/II>MR  MIIUCLF.  803 

Jiv/:i;'(iu. :  ?,'>«  j  jp^v/ -I-}»  :  A>»''Jll.^•n,h.(:  ■<• 

A-  s  >i"ill.?i  :  K^{\'t\  •  «»rtlS-  :  A"|.-  :i:  I0^hai>'i\'.1.  :  /"AAl"  :  ^.(LA"«»-  •  '/»d 

ml'ODff.in.  :  hfk-  ••  /"«»All-  ■  (lh»n  ■•  V>V-  •  +>5"7.  :•= 
"Vi  •■■■ 

1.  tidou  ,  cj^v  ,  A|M,|:)|]  Xu/».;  B  >,fl<n>  I  (:>,.>  ■  l\-tt,litt>- :  V  >.n<">  ■  CA,'/  ■  nildrlJi:  L».  K 
donnent  la  Icgon  adoptee.  —  ib.  «».ttMfci;]  A,  IJ  .e.Mi. :  L»  «i.e>iii. ;  (',  K  di>nn(;nl  lu  lecon 
adoptee.  —  //!'.  9"tl-']  I)  J'"V^:  K  >"»tV-.  —  2.  -jn]  (",  I)  oi/i.  —  2-3.  Xl  i  ui»>iVt !>"«">•]  A,  0, 
D  o/«.  tn:  B  T.aDYiV»:!/'«!»- :  K  donne  Li  lei^on  adoptee.  —  3.  yMf-1-jp]  A,  B,  (',  I),  K  vh»-^9' 
sie;  notre  curreclioii  doiiiie  la  lecun  adoptee.  —  4.  m^ioo-'V-l:'/.]  B  «oTiuo-'V-J:*. :  ('  fl)>iu'»-'V-f:rt. 

—  ih.  /"d'>t]  B,  C,  E  /"6A^-.  —  /i.  ante  o»»»».  B,  C,  D,  E  add.  m.  —  :>.  >."/ll.>i]  E  >,"/il.>i>. 

—  /Ä.  f"6'\^-2  A.  B  «w.,-  ('  /-6A  :  l>,  E  donnent  la  lecon  adoptee.  —  ü.  fl>-fil-]  B,  E  •>() ; 
(',  D  om.  —  ib.  «onv-l:»i«<»']  B,  E  uutrviiö»-;  (',  U  a»>iV^iu«»-.  —  ib.  lut]  (',  B  cn.  —  7.  /" 
öA^-]  ('  /"*A.  —  /6.  t'V-]  ("  r>>.  —  ib.  post  +.S''7.  B,  C  «(/<^.  <»n-li/liV  I  n>i"/ll.MI<fi.C :  I)  add. 
nil/iiV  ■  AV/iLMl-luC.  —  8-9.  (Util-  i  f.yO'  —  "hfVil  A  »AI- 1  '?*<'>i.»^ est  en  sureharge  ;  B  y"A<c-J:  ■ 


Seif/iiPitr.  voioi  qiif'  nous  avons  vu  ta  gloiro.  Maintenant  que  nous  ordounes- 
tu  ?  )>  II  Iciir  ilit  :  «  Hetournez  en  paix"  aux  lieux  J'oü  '  vous  etes  ressuscitös.  » 
Ils  retouruerent  ä  leiirs  lieux,  en  rendant  gräces  au  Scigneur. 

16 

Elles  aussi\  les  imagos  des  quatre  animau.\  qui  uvaieut  revetu  une  cliair 
vinrent  de  iiouveau  (la)  uü  se  trouvait  le  Sci(/iifiir  Je.stis,  et  Tadoreient.  A  ces 
images  aussi  il  dit  :  «  Retournez  ä  '  vos  lieux  (et  redevenez)  cornme  vous 
etiez''  auparavant  dans  le  teiiiple.  »  Ces  iinages  retournerent  (et  redevinrent) 
conime  elles  etaient  auparavant. 

Oue  la  bönediction  de  sa  grAce  soit  avec  sa  servante  Wdldla-Wiilicd  pour 
les  siecles  des  siecles!  Amen. 

1.  M.  a  m.  :  car.  —  2.  L'expression  nrt'^»",  ft  pai.v  est  rejetöe  ä  la  (in  de  la  proposi- 
lion,  dans  un  but  expressif.  —  3.  M.  ä  m.  :  desquels  (diiquel).  —  4.  Le  pronom  person- 
nel  de  la  troisieme  personne  a  souvent  le  sens  de  l'adjectif  demonstralif:  cf.  in/'ra  {lo 
t\'}\o'»--i-t:'L  I  f^ö'x^).  —  5.  M.  ä  m.  :  dnns.  —  6.  Sens  de  devenir. 


804  -        LES  MIRACLES  DE  JESUS.  fl36] 


mm.'nl-  •■  l^PO-  I  WA-  >  9"{\l\.'r  :  h«TiTr .  C  mjF»;),^*  :  f l)A-  s  r'l\l\  :  Tn<.  1  'VUA  !  /•"'»rt.  !  A"iA«"  •  "^A 
V",  D  <n}»";j,<^-t  j  vüA-  ••  {'"•AA  :  VVY"'/  ■  -S'e^  =  A"/Aöi»  =  "iM"  '  >>"%V  le  iioiii  propre  ^i'li^■  est  de 
seconde  main) ;  E  n<:iit  =  npih  :  a>i°jh.>i>  :  h.pft-ft  =  \ir.n-FA  =  f/rt- :  y'AA  :  mk.  ;  imii-  =  i.vci.l»  •■ 
A"iA<n»  I  "/A?"  !  >i'TiT'.  Les  benedictions  sont  analogues  dans  A,  B,  C,  D,  E. 

1.  Yfflg]  B  Tä;  C  TS;  D  TfflS;  E  Tfflg-  :  9"ö/5.<i:  (sur  la  maniere  de  coter  les  miracles  parti- 
culiere  aux  divers  mss.  voir  p.  107,  note  1).  —  1-2.  ■\->y9^60'  ■■  A>.°/il.7i>  —  n-n>irt.^  i  »"VU^] 

B  ■i->,r'£u-  •■  A>,-7ii.>i>  :  Ji.fft-n  !  iicn-f-n  :  >?<;  :  vWi  =  A-ri>.rt.>  :  ii-r/j-v :  C,  D,  E  t^r'^o-  ■■ 
A7."?H.>^>  :  ü>hir'\ii>  :  ö)oD,^:i5^v  :  h.vrt-n  •■  Mcti*ti  •■  m.  !  <i:^vh  :  iiT(i<i  i  (i-(l>irt.>  :  »"iv.^.  Les 
titres  des  miracles  sont  analogues  dans  A,  B,  C,  l),  E.  —  .3.  :1,ra  :  <^.^>i.1:  —  >i«^'V]  A 
■VjRA  !  "t.*i>i.A  est  de  seconde  main  (les  lettres  n>bA  sont  en  sous-charge  des  lettre.s  •i;aA  •• 
"1.) :  B  ;1.KA  :  <:.e->i.-t  ••  «"VA-  !  y^AA-V  :  h"'*-/ :  C  ri^Vlt  :  H:)U-  •  Vill\-  :  i»"AA  ■  V-IK.  !  "/UA  !  /"Art.  ! 
A"/Aoo  !  hA?"' :  >i'"i>;  D  ii<i:h-(-  :  x;jü-  :  CDA-  =  i>"fiA !  •>?•/">  i  •S'CV  :  AIA«" :  "iM"  '  h"%'i  (le  nom 
propre  fi'^t-  est  de  seconde  main);  E  :i.ßA  :  iRK-P  '  fVA-  s  r'tMi  '  TIK.  =  o-fll-  :  Lvcm  > 
A"iA<n>  :  '^ti9°  '  >i"l'V.   Les  benedictions  se  groupent  ainsi  :  d'une  part,  A,  B,  E :  d'autre 

part,  C,  D.  —  4.  hin.tx  :  h.vft-n]  E  >,°/ii.7i> :  h.frt-n  >  ncn-Ffi. 


QUINZIEME    MIRACLE 
LA  FEMME  ADULTERE 

1.  Les  Juifs  amönent  ä  Jesus,  afin  qu'il  la  juge,  une  fenime  surprise  en  adulti're.  — 
2.  Jesus  ecrit  ä  terre  les  peches  communs  a  tous  les  Juifs;  il  demande  ensuite  quon 
conduise  la  pecheresse  au  lieu  du  supplice,  afm  qu'elle  soit  lapidee  en  sa  prt5sence. 
—  3.  11  ecrit  a  teri'e  les  peches  individuels  de  cliacun  des  Juifs  qui  sont  presents ;  voyant 
ceci,  les  Juifs  partent  tous.  —  4.  II  pardonne  ä  la  femme  adulture.  —  5.  Celle-ci 
raconte  son  histoire  et  convertit  beaucoup  de  gens. 

*  Pol.  28,         *  Quinzienin  miraclc  de  ?s(ilrc-Sci(iiicitr  h'-stis-Chrisl.  Rrcit  du  jiigpinent  qu'il 
rendit  sur  la  t'eninic  adultero. 

Que  la  puissance  de  son  secours  garde  son  serviteur  IJdijln-Mikd'cl  pour 
les  siöcles  des  siecles!  Amen. 

l 

'l'andis  que  le  Seigneur  Jesus  se  trouvait  ä  Jerusalem,  un  jour,  les  Anciens 


ri371  ()UINZIKMK  MIHACI.K.  «05 


•I-  ••  ^'nx^^l'p  ••  ■'i{\.ü'  ■■■■■  mKh""/. .  Ah</"  ■•  KiA'iU  •■  MtM  •■  nh<w  :  :\xi-  •■  a 

ö»-rt.  :    ^     MAM:9^  ••  rne,/i.rtöl.  :    *A"  :i:  «»«»'hl-rt  •■  ^JP.'»  ••  Cht*  ■  Offll'  ■  9"    '  "1    -"* 

1.  a,4-io--'ii-  I  >..Rt»-.t]  l)  ft.+V  ■  »UV^-.  —  1-2.  Vhyc]  A.  H,  t',  l),  K  ».r-C  sä,-  imlre 
lorreotion  doiine  l;i  It'von  adoplee.  —  2.  -l-AVVi]  H  «»«^Vi.  —  <i.  «ntf-ft-]  K  tf-ft».  3.  ll>irt, 
t  .  4'.e.-%ih]  H.  l',  I)  l-.v.-l.th  .  •n>.rt.+.  —  3-4.  •iir.rt.^]  I'.  o/».  —  4.  ii<n>iD^]  A  ll"?'«*-:  B,  C,  U, 
E  (lonncnl  la  lL\un  adoptee.  —  J.  ^fta»]  B,  (',  1»,  K  «>,«■•.  —  il>.  h'rV  ■  IbVV.i»'«»-]  H  \t-ntr 
OB-  I  h»t.  —  <i.  posl  ii-vt  B  add.  yii.  —  (i-7.  >.->t  ■  >i-llXvli'P]  K  ii>,ilx-,1i'i'.  —  7.  (o^j,.!»/.] 
A  ii»,>,a«>^.:  B,  C,  U,  E  donnent  la  le(,on  adoptee.  —  //'.  A).«»]  B,  E  oni.  —  /*.  h.rf.-lvh]  t'  rtV 
rfi;  E  o/ti.  —  «.  <i>.f,h.fnu.]  A.  ('  wy,KI\(0-  sie;  B,  1)  (i>.i'„li.n<»-  sie;  E  doiiiic  la  l<;(  uii  adoptee. 
—  ib.  ante  *A-  E  (;</(/.  '\ort.u-.  S-i).  w-nt  ■  y".iV(:]  B  o///.  —  ».  ii»-nt  ■  y"Ä-<:  I  ■^m.),■t•  >  irf-lf 
ö»-]  B,  C,  ü  .S.II  •  VRC  •  :iii\,hl-  <  )t-fifo- ;  E  ;in»,>iJ-  ■  »^A»ö'>-  >  HM  '  9".e:C.. 


des  Juifs,  leurs  scribes  et  leurs  officiers  se  reuuiront  auprös  de  lui.  Ils  lui 
dirpiit :  «  Nous-memes,  uous  savons  quo  tu  as  ete  envoye  de  la  part  du  Seigiieur 
et  que  tout  ce  que  tu  fais  est  l'a'uvre  du  Seigneur.  »  Ils  placerent  une  femme 
devant  lui.  Ils  lui  dirent'  :  «  Cette  femme  a  commis  uii  adultere  :  ces 
hommes  sont  temoins  contre  eile.  Toi-meme,  jage  selon  la  loi  qu'il  faut  lui 
appliquer-.  Eu  effet,  tu  es  le  juge  des  Israelites.  » 

2 

Lors({ue  lo  Seigneur  Jesus  eut  entendu  ceci  de  leur  (bouclie) ',  il  rei>arda  la 
femme  qu'ils  avaient  auienee  vers  lui.  11  counut  que,  s'il  ne  jugeait  pas  sur 
eile  Selon  la  loi  de  Moi.se,  *  ils  le  mepriseraieut  et  taxeraient  de  mcnsonge  sa   '  foi.  2s. 
parole.  Pour  lui,  il  s'inclina  lui-meme  ä  terra  et  se  mit  ä  ecrire  de  son  doigt, 

1.  La  conjonction  >in«n.  scrt  ici  ä  introduire  le  discours  direct.  —  2.  Le  vorbe  äA<o,  i.  1 
«  seq.  '\öA  >  peis.  et  .Nomin.  rci  •>  signifie  :  <.  ...  niereur,  rens  su/n  » ;  cf.  Dillmann,  Le.i . 
aetil.,  col.  1079.  —  3.  M.  a  m.   :  d'eii.v. 


806  [.RS  MIRACLES  DE  JESUS,  [138] 

3 
A?i7A.  ■  höD-H  .•  atyax.h-^  ■  AMA.  ••  Xm^ü  :•:  öJj^n  •  C?iP  :  tt'ii'  •  ffldh.  =  W- 


d.  ante  (:>,<*  E  «t/tf.  W-a».  —  ib.  .cAfo-V]  A,  C,  D,  E  £Afl»^:  B  donne  la  leion  adoptee. 
—  ib.  ante  .e>,-t  C"  aä?(^.  A.t.  —  1-2.  h-^-mic.  >  ilfl/hl]  B,  C,  D  -l-^imr.  .■  HflAi  ■  flhflnv:  E  iiil 
;ji"j  I  ^^iDVC  !  (Ihön-V.  —  2.  >,ftJi]  B  >,ftöu.  —  ib.  rt.^'p]  A  fi.e-'P:  B,  C,  D,  E  donnent  la  legon 
adoptee.  —  ib.  ©«V-S.]  B  oin.  »i^..  —  3.  ^•«u-'Vf.'P]  E  •>?f.'P.  —  3-4.  •ll>ift.^]  C  o/«.  —  4.  '\t\ 
E  ft-l:.  —  4-5.  yxliOxl  ■■  YlCflFfl]  B,  C,  D,  E  ^-JH.Ji  :  h.frt-fl.  —  7.  «>;Jrtl.>,-(:  :  A>,7rt.  :  HodII]  A 
ü/«.:  B  iD;i/n,>i-|j  1  A>i7A>  ■•  u>Yiöo-)i ;  C,  U,  E  donnent  la  lei^on  adoptee.  —  9.  mwif^'h]  B  ui>i 
Tr/"/!  est  de  seconde  main;  primitivernent  il  y  avait  m+Tr/»"?,.  —  ib.  >iin.>>>  :  V»Cft*fl]  B,  (*, 
D,  E  txlXOi '  h.frt-n.  —  ib.  «»c^fö^]  A  fflK>i.j':  B  oni.;  (',  D,  E  donnent  la  lecon  adoptee. 


sur  la  terre,  les  peches  do  tous.  Puis  il  sp  dressa  lui-mf'me  vers  eux  ot  leur 
dit  :  «  Elle  merite'  It-galemeiit  d'ötre  lapidee  ä  mort.  Conduisez-la  donc" 
maintenant  au  Heu  du  supplice.  En  outre,  amenez-la  vers  moi  en  ce  Heu,  afin 
de  la  lapider  devant  moi.  »  Ils  conduisirent  cette  femme  au  lieu  du  supplice 
et  amasserent  pourelle  des  pierres.  Alors  ils  se  tournerent  vers  Notrp-Seiijiicur 
k  Christ. 


De  nouveau,  il  s'incliua  ä  terre  et  ^crivit  de  son  doigt,  en  disant  :  a  Le 
p^che  d'un  tel  (est)  aiiisi';  le  peclie  de  cet  autre  '  (est)  aiiisi.  »  Lorsiju'ils 
virent  ceci,  ils  partirent  tous. 

4 

Notre-Sei(/neii7'  Ir  Christ  se  roleva  lui-m6me,   les   rcgarda'  et   no   trouva 

1.  Ee  participe  .esAat'^  conserve  ici  le  .sens  de  p.f\a>,  i,  1;  cf.  p.  137,  note  2;  Dillniann 
n'attribue  pas  ce  sens  au  participe;  cf.  Le.r.  oet/i.,  col.  1081.  —  2.  rt  empliatique  a  ete 
traduit  ici  pai-  donc  —  3.  .M.  ii  m.  :  tel.  —  4.  .M.  a  m.  :  d'un  tel.  —  .").  'S\.  ä  ni.  :  les  vil. 


5' 


ri39] 


QUIN'ZIEMK  MIRACI^E. 


807 


hAH  ••  ^/«»lA?,  •  h'ifi  :  .''IfJh  :  Ah.  •  >(l\.M'\\.  ■<■■ 


fi.l.  28, 
V   b. 


1.  H'^+y"'P]  H  ^•V■^•  ■  h+y""!':  C  o/;/.  ii.  —  ib.  lo-nt  ■  «"•»15']  R  «D-/"*!!  I  na«»i>.  —  2.  >,.frtn] 
H  o/«.  —  2-'..  Mi^rt.*  ■  \e.l;  —  m)!.tt.'\  ■  V/ll.>.  •  >».frt-fi]  C  ow.  —  2.  MI>in.F]  K  Ml>irt.1-.  — 
/^.  urtin.]  A  HA«»-  s/(  ,•  H,  I),  E  (lonnentla  le(;on  adoplee.  —  ib.  y.it.'i'iw.']  A  .f,ji-/V-)i.  sie;  H, 
I),  E  donnent  la  lei;on  adoptee.  —  2-.'5.  posl  m^-n./»»  A  add.  hAO;  B,  D,  E  donnent  la  leron 
adoptee.  —  .3.  >.>,-7il.>iP]  A,  E  oin.  ^:  H,  I)  donnent  la  lecon  adoplee.  —  ib.  "h-fM-r^ix]  H 
>.j»"i  I  xic  tr>ih:  I)  >,y"i>i.  —  4.  ante  A.t>i-flrt.  D  «rff^.  a>.  —  4-5.  iihAO]  B,  t',  l),  K  ii>,A(i 
*.  —  5.  ifmiA>,]  A,  C",  D;  cette  forme  ne  se  Irouve  pas  dans  le  Le.r.  aelh.  de  Dillmann; 
seule.  la  forme  «i»lH>i  est  menlionnee  et  suivie  de  l'indication  :  "  siibsl.  impediinentttni. 
Lud.  auct.  Greg.  »  (col.  820);  B,  E  ouAliA.  —  ti.  uxoäh)-]  A  "/".  <i»  iiopulatif) ;  V.  a>hio-6>\'t . 
B,  D,   E  donnent  la  le(;on   adoplee.  —  ib.  a>Hh^  i  o^^.'\  B  oin.  —  7.  -(irfjiv]  C  oin.  — 

d>.  ticn-Fn]  (',  I),  Eo/H. 


personne  d'cntre  les  Juifs',  Iiormis  la  femme  seule  qu'ils  avaient  placee  dans 
le  lieu  du  supplice.  *  Le  Seiyneur  Jesus  lui  dit  :  «  0  femme,  oü  se  trouvont 
ceux  qui  te  condamnent?  »  Elle  lui  dit  :  «  0  mon  Seigneur,  ils  ont 
lui  ton  jugcment  sincere*,  en  etant  conl'ondus.  »  L<>  Seiyneur  Jesus  lui  dit  : 
«  Üesormais  garde-toi  toi-mt-me  de  ne  plus  peclier  ä  nouveau,  alin  (ju'un 
supplice  ineluctable  ne  t'attcigne  pas.  l'our  nioi,  je  t'ai  remis  ton  pecli(;.  » 


ful.  2S, 

vb. 


La  lenime  partit.  Eilt-  entra  ä  la  ville  et  raconta  aux  gens  son   histoire. 
Gräce  ä  eile  beaucoup  crurent  en  Notre-Seiyneur  Jesus-Christ  et  glorifierent  le 


Seigneur. 


1.  M. 


m. 


d'en/re  les   htiDinies  des  Juifs.  —  2.  M.    am.   :  pur. 


«08  LES  iSlIRACLRS  DE  JESUS.  [1401 

:({D%  :  'h;ijr'c  •  Hin/. :  ?i-?H.^  '  Ä,f frft  ••  hcft-f ft  :  V7/. :  "i(['h:i'  ■  fi-nhfi. 

1-2.  n^til-  =  %yO'  —  /i"*"»]  A  at^s!_  X  v^f:  est  de  seconde  main ;  vn<:  >  -pAä-  est  en  sous- 
charge  de  rDA.e.  ■■  •PA.e- :  B  fi<;iii:  :  rvA-  =  yftA.»  :  t\"tha«  :  «^rt?»  i  j,«^-» .  ('  n<:n(-  s  x.-)i>-  :  latv  > 
9°t\i\ '  TM*. !  -vurt  :  /'■'»ft,  !  i\"ii\a«  :  "iM"  ■  >i'"i[v] ;  D  (I4hl-  ••  x;»i>  :  PiJrt-  !  y-fiA  ■  irr'y  >  ''••n^ > 
l\"it\af  I  «VA}»"  I  >,«^-v  (le  nom  propre  4'e^-  est  de  seconde  main);  E  mm-  •■  x;)i>  :  A>>°/H.>i>  > 
h.fft-n  '  VlCfl-Pfl  :  fVA-  :  9"{ll\  •  MK  :  iKH"  :  IVCin  >  A'^Aö»  =  "iM"  >  h-^t,"!.  I.es  bi'riedictions 
sont  analogues  dans  A,  B,  (',  U,  E.  —  3.  lat'Q  B  Xe;  C  ib :  D  Ymg :  E  ?"ö<i.V  =  Tfflji  isur  la 
maniere  de  coter  les  miracles  particuliere  aux  divers  mss.  voir  p.  107,  note  1).  —  3-4.  i-h 
r'C  •■  in-fl<C  —  lin«»  :  Khaoi.'\  A  'V{h>,V:  notre  correction,  d'apies  B,  C,  D,  donne  la  lei^oii 
adoptee ;  B  Vhi^c.  •■  HTM/.  :  >i°;il.?.>  :  KCrt-fi  :  ^icft-Ffi  =  >7<C  <  -Vlb-^.*  ••  tf-A»  =  A-ll>.n.1-  :  ftr'iV.h-  ■■ 
nao  i  >,>,«^.^:  (',  1)  i>,9"iio-  ■■  A>i"/H.>i>  i  «»hyi^i^ :  «)öi>.^:i>.> :  h.vo-n  '  \}i:i\-f{\  ■.  m.  ■■  -wi>i.-j-  •■  {V 

•t-ll»,;!-  sie)  A-(l>irt.>  !  Oy^'i;!-  :  UWa»  ■  >,J,an/{.  :  E  ■Ih9"i:  ■■  IIV-II^  s  >i"*U.>,>  :  iOhr''\\H  ■■  ioa» 
R-^Xy  ■■  >..Pfrfl  :  ViCA-l'A  :  ild.  :  -ltl-"i^-  >  (Hl>irt.1-  :  t\9"i-'l'.=t-  •■  11»!«"  :  htmi-  sie.  Les  titres  des 
miracles  se  grüupenl  ainsi  :  d'uiie  pari,  A,  B,  E :  d'aiUre  part,  C,  D. 


Que  la  böneiliction  de  sa  gräce  soit  ävec  son  serviteur  Walda-Wahed  pour 
les  siecles  des  siecles  !  Amen. 


SEIZIEME  MIRACLE 

LA  SAMAR1TAINE 
(berfsinya) 

1.  DiALOGUE  ENTRE  Jesl's  ET  LA  Samaritaine.  —  1.  Au  sujet  dc  l'eau  du  puits  de 
Jacob  et  de  l'eau  de  la  gräce.  —  2.  Au  sujet  des  cinq  maris  de  la  Samaritaine, 
nommement  designes  par  Jesus.  —  3.  Au  sujet  de  ses  pere  et  mere,  egalement 
nommes  par  Jesus.  —  4.  Au  sujet  du  Christ  attendu  (Jesus  declare  qu'il  est  le  Christ:. 
—  5.  Au  sujet  de  la  veritable  adoration  de  Dieu.  —  II.  I.a  Sa.maritaine  va  chercher 
les  habitaxts  de  Naplouse.  —  6.  Elle  annonce  ä  ses  compatriotes  qu'elle  a  vu  le 
Christ.  —  7.  Beaucoup  d'entre  oux  (20.500)  croient  en  Jesus,  nun  sur  la  seule  parole 
de  la  Samaritaine,  mais  surtout  d'apres  ce  qu'ils  ont  vu  et  enlendu.  —  8.  Jesus 
congedie  ceux  des  Samaritains  qui  veulent  le  suivre.  —  9.  (Quelques  Anciens  de 
Samarie  cependant  pr^chent  le  nom  de  Jesus,  de  lenr  propre  initiative. 

Seizieme  miracle  que  lit  le  Seigneur  Jesus-Christ.  11  raconta  des  (choses) 
cachöes'  ä  la  femme  Samaritaine;  (il  liii  raoonta  notaiiiment)  comment  il  la 
connaissait. 

1.  M.  a  m.  :  ses  [choses)  cachees. 


'l''l'  SKlZlftMF  MIRACLR.  8((0 

1 


1.  (l<:>i;-  >  x;JO>  —  t\"i/\tiu  1  "(fts»"]  A  ui'K.h.l-  ■  /"'\rt.  csl  de  scconde  main  (/"'>ft.  est  cn  sui- 
iliaruf  des  Icltrps  ,l..(-):  I'.  ll.'.e.A  ■  «■••1U).(:  :  .f«-/"i'/  ■  A"irt«i'  :  "lA«"  ■  >i"'AV  ;  ('  ll:'..l'.A  >  «■«•ii/ft 
■U  <  yn-il>  >  AVIK.  "  "VWA  !  /•■'»rt.  '   A"iA«"   ■  "lAV"  ■  h'"l.i  :   i)  ll;l.e,A   i  ti<>]W.(il:   '  yK'tf  •■  A"/7/»"/  ■  ■', 

H'.t  •  A"iAu"  ■  "ilW"  '  h'"/."/  le  niim  pio|tre  ^i;^  est  de  seconde  main  ;  K  riri.RA  i  ««-iiiJ-A-l:  > 
^»■»y  I  AMK.  >  K-n-l-  '  •J.f<:/.A  1  A"/Aö>»  I  ■^Ay"  :  »."HIV.  I.es  ben(''(tiiiions  se  }jrou])eiil  ainsi  : 
duiie  pari,  A :  d'aulre  pari,  H,  ('.  I).  E.  —  3.  Ahnoc]  H  Ahll^'V.  —  ib.  mChi  ■  •il>irt.1-] 
<■,  ü  uu:>,^  :  A-ll>,ft.*.  —  ib.  V*+]  A  WH;  B,  C,  U,  E  dtjnncnt  la  lei,on  adoptee.  —  4.  .s.(l] 
B  priinitivement  ^.wnt  «V,  niais  de  petits  Iraits  liorizontaux  au-dessus  et  au-dessous 
de  iB-  et  de  +  indi(iuent  <(ue  ces  letlres  doivcnt  t-trc  consideröes  comme  bilTees;  coinme 
^  se  trouve  legei-cnient  eii  marge  du  texte,  il  apparait  ([ue  le  mot  «»-fll-  avait  d'aliord  üte 
•icrit,  le  scribe  ayant  ensuite  gratte  le  petiole  de  n,  biHe  w  et  •(•  et  ajoute  j?..  —  ib.  ai,i.<c] 
(',  D,  E  om.  a>.  —  ib.  hfi^-fi]  A,  B,  (',  I).  K  hA-l-.e.V.  sie;  notre  correetioii  dmine  la  lecnn 
adoptee.  —  5.  1,9"»']  K  mM"».  —  ib.  ^AVcti]  ('  >,rt(-fii  sie.  —  (J.  «»,■/  ■  -n^rt.^  i  OJ»"^"»;^] 
E  otM  '  ■ll>.rt.1-  ■  oyv-l.'^-  •■  M.  —  ib.  «»h..e.,t'..<«><.]  ('  mh..f.y„aui:.  —  ib.  f\r'iafyi']  A,  B,  l)  ^jy" 
C:  ('  tr'i-H'.:  E  donne  la  levon  adoptee.  —  7.  ;i'>iy"<5]  A,  B,  C,  1).  E  ihw  v/V;  iiotre  cor- 
rection  donno  la  Ie<,'on  adoptee. 


Que  la  benödiction  de  sa  gräce  soit  avec  sa  servante  Matslieia-Schelds^  pour 

les  sieoles  des  siecles ! 

I 

Taudis  que  *  le  Seif/)iPiir  ./<'.s».«  traversait  le  territoire  de  Saniarii',  afin  de  *  ful.  29, 
visiter  les  tombeaux  des  Peres  Abrultani,  haue  et  Jactßh,  il  vit  uiie  rernnie  ([ui 
se  tenait  debout  sur  le  puits  (de  Jacob)  et  puisait  de  l'cau.  11  alla  vers  eile  et 
lui  dit  :  «  Dunne-inoi  a  hoire  de  l'eau  de  laquelle  tu  puises.  »  La  feuime  lui 
dil  :  «  Coinuient  te  donnerais-je  ä  boire,  alors  que  tu  es  un  honime  juif  et  que 
je  suis  une  femme  samaritaine?  Les  Samaritains  u'ont  päs  de  eomnierce  avec 
les  Juifs  et  ne  parlciit  pas  avec  eux.  »  Le  Seifjneur  Jesus  lui  dit  :  «  Si  tu  savais 


810  LRS  MIRACLES  DR  JESUS.  [142] 

2 
A-tl.  :  ö?,^.fl»-  :  Jijr+Ä-'Ttii-  :•:  öJÄr-nTJ:^  ■•  'i.'lfliilli.  :   Imti-ttix.  '  Ali'}-!:  •  > 

9"fi}f.  ■  mtx'H:  ■•  n-lfi.tiy.V'  •■  ro^vi  .•  (D-h-u  •■  ii^.rt.rieh.  •  aj-hm--  •  Ihrc-i--  ■ 
Ah.  :•:  fl»'Tin.A-  •  j&K'/:  !  n^A/l-  ••  f\r/.v.^'  ■  ?iÄ?.eh  •  hrniM  ■  h^  ••  >n.,e.  ■ 

1.  anlc  \r't\h/\\i'i.  E  </rf(/.  ii>in>iAti..  //'.  >i'V/:]  A  Vi-tX-  1?,  <',  1>,  E  doniient  la  lecon 
iidoptee.  —Ib.  >,u-niu]  0  >,u-nii..  —  1-2.  >,fi>,AJi]  E  o/h.  —  2.  -i-iMliL]  H  tü-ili  s/f.  —  4.  iif] 
C  -irUf.  -■  •").  jBTi-t  1  •ii^irt.1-]  A  oin.;  1>  o/h.  -iDirt.^;  B,  C,  E  donnent  la  leQon  adoptee.  — 
6.  .p,>iH,]  A  .RMtft :  B  otn. ;  C,  D,  E  donnent  la  lecon  adoptee.  —  ib.  h»]  C  H»>>.  —  ib.  •/"■}• 
n.]  C,  D  ?"^-ru.  —  7.  .ü>,£a»-]  E  /}  .  öÄ«»-.  —  «'*•  W^-e"*!»-]  <^'  >ii'"4'.^-"tli,.  —  S.  «nvn:]  A 
oin.  fli;  H,  C,  D,  E  donnent  la  le^on  adoptee.  — ib.  ii-l-rt.fi.iif-]  A  aiii.  ii;  |}  .e  est  en 
surcharge;  B,  C,  D,  E  donnent  la  legon  adoptee.  —  9.  -nJirt.^]  E  o  //.  —  ib.  *l?%'eV]  A 
om.;  B,  C,  I),  E  donnent  la  IcQon  adoplöe.  —  ib.  >,"/ii.>,f]  B,  E  om.  —  lU.  /"/"m.^t]  A  i"  ' 
t^in,i.\  B,  C,  Ü,  E  donnent  la  lecon  adoptee. 


qui  je  suis,  tu  nie  demanderais  toi-meme  de  te  donner  de  l'eau  de  la  vie.  » 
Elle  lui  dit  :  «  Je  te  demande,  mon  Seigneur,  de  nie  donner  de  l'eau  de  la 
vie,  si  tu  en  as',  alin  quo  je  ne  viennc  plus  ä  nouveau  puiser"  de  Teau  a 
ce  puits  prolond.  » 


foi.  29,  Le  Scifjncur  Jr.sn.s  lui  dit  :  «  Xu  done,  *  appelle  ton  muri  et  vieus  ici.  »  Cette 

femme  lui  dit  :  «  Je  n'ai  pas  de  mari.  »  Le  Srif/ncnr  Jesus  lui  dil  :  «  Tu  dis 
vrai,  car  riiomme  qui  se  trouve  avec  toi  maintenant  n'est  pas  ton  mari.  En 
effet,  quatre  liommes  out  denicure  avec  toi  avant  lui.  Par  suite  de  la 
grandeur  de  ta  concupiscence  tu  t'es  mariöe  avec  ce  cinquieme  (liomme). 
C'est  ti)i  qui  le  iiourris  et  non  pas  lui  qui  te  nourrit.  TeP  (est  nion) 
signe  pour  toi.  »  La  femme  Samaritaine  lui  dit  :  «  Je  vois,  mon  Sei- 
gneur,  (jue    tu    es  un  propliete.    En    eilet,   tu  m'as   raconte    mes  myst^res 

i.  M.  ii  m.  :  si  rl/e  s(>  tioin>e  <wec  toi.  —  2.  M.  a  ni.  :  fl  qite  Je  na  pitisr  plus.  — • .{.  .M. 
ä  ni.  :  reri. 


r..;  SF.IZIRMF.  MIRAC.r.R.  811 

4'.P."VLl>-  :  AI/  ••  -nhfl.  •■  »IM-  •  rrtA-h.  ■  >'.?iH.  :  A+'J"?'/.*  :  /Jfl"-  :  flAl:  ••  fOAJl 
Ah.  •  P-J|'>  :  rnA"/Art-  ••  A.'/.'  ••  mA/.-n«-  :  V.A- 1-  ••  oiA'll  •  r*"/'«^,»'.  ••  ft«"-  ••  /- 


5        rnin.A"  •  y.hi:  •■  nhfi.'i'  • '  fiTz-m-i-  ••  ii/.'/.  •  ^-/ii.^p  •■  nh'i'i'  •■  «rn-  ••  * foi  jd, 


V  ;i. 


h  .'  htt'h.  •  tof\il9"!f  •■  h9"t\.  ■••■■ 

4 

1.  HVnr.n.]  B,  D.  E  "MI^.  :  ('  °MHr.  —  ib.  «dAHV.  ■  fx.r.Cf-']  A  mAÄVP.m-:  1$  moVpm-:  K  <nt\n  i 
öÄ«";  <^',  !•  doniR'nl  la  lei,iiii  aJoptee.  —  2.  iiiiA»  !  y"nA.Ji.  >  /.MI.]  A  o///.;  I)  muiin"  >  '/"fiA. 
ti.  ijßXH.:  E  (DAiiiiA°  I  y"nA.n.  =  .p.>»ii.;  B,  C  donnent  la  lei^on  adoptee.  —  ib.  fiA-l:]  B,  K  fiA-t: 
(',  n  fiA-fc.  —  >.  A.'(.']  A  Vft  sie;  B,  (',  D,  E  donnent  la  leron  adoplee.  —  ih.  v,a°1-]  B,  E 
•iA-^:  C,  I)  y.A-l-.  —  ib.  a^^•v  i  rür*»/».  1  Aö"-]  A,  E  o/«.  n«fi>- :  B  mi\i\  i  /.il"».?.  i  n«»-:  C,  I) 
donnent  la  leron  adoplee.  —  3-4.  i-vi.e.']  A  i.'t:(\,e.  xic;  B,  (',  I),  E  donnent  la  loron  adop- 
lee. —  ü.  h^A-]  .\  Olli.;  C,  D,  E  >i%;  B  donne  la  le^on  adoptee.  —  ib.  mn>i.ftl:]  ('  oin.  m. 
—  ib.  .-»•/lir'Cflo-]  A.  B,  C,  D,  E  i-hVCao-  .lic;  notre  correction  donne  la  legon  adoptee.  — 
7.  >.-fl>,rt.+J  B,  (".  l)  om.  —  ib.  >,>]  B  om.  ~  7-8.  AAVH]  B  A-^Vfili ;  C  flAVh. :  J)  AAVH:  E 
ft'»<s:»'.  —  <S.  fo'wr'fl  B  an\9":hf:  C,  I)  mAAir.p  s/V;.  —  9.  /.>.-t]  B  om.  —  ih.  ■nM.'f^  B 
primitivemcnt  »i>in.^-  sie;  le  scribe  a  corrige  ti  en  -n.  —  ib.  h.fh9"c.^  A.,  B,  C,  D,  E  h.thr'C 
sie;  notre  correction  donne  la  leeon  adoptee.  —  ib.  n>7Cti'/.]  t'  ii>7Ctu. 


Caches.  »  Le  Si'ii/iifiir  .h-sns  liii  ilit  :  «  \  r.uimMit  jr  suis  tont  ce  que  tu  as  l'ait. 
Les  quatre  hommes  qui  out  demeure  avec  toi  avaiit  cd  liomme-ci,  qui  se 
trouve  avec  toi  maintenant,  se  nomment  :  le  prcmier,  Scltou;  le  deuxieme, 
Ytih-dn:  le  troisieme,  Lriri;  le  quatrieme,  flrlnt.  Ce  ciiiquicme  se  nomrne 
Ildfsdy.  » 

3 

La  femme  *  Samaritaine  lui  dit  :  «  Expose-moi,  mon'Seigneur,  pourquoi   •  fni.  2n, 
tu  m'as  dit  le  norn  de  tous  ines  maris  et  ou  tu  les  as  connus.   »  Le  Sei(/neiir 
Jesus  lui  dit    :  «   Sache,  u  femnie,  (jue  moi-meme  je  t"ai  connue,  avaut  que 
t'erigendrent  Sahifk,  ton  pere  et  Ldhmyn,  ta  mere.  » 


La  femme  lui  dit  :  «  Je  ne  sais  (plus)  ce  que  je  (vais)  te  dire,  parce  que 


812  LES  MIRACLRS  DR  .IRSÜS.  [144] 


im  20,  ^»»R-h  :  ^"»i.?,* : *inct\^h  •■  hr-w  ■  ^iii.Änrh.c  •  y-tiifi- •■  a-*  .-  nip-nt  • 

«Bl-  •••:  ffl^.n.A  :   ?i1H.h  •   hSti-tl  •   h'^'i  •■  >.n>iA.'f  :  ?»-nAri.  :    l|-»nÄh   :   tmtpt, 

1.  >?<:]  B  o/«.  —  //).  Trd.]  H,  E  om.        /6.  h..ehir{:]  A,  B,  C,  D.  E  h.i'>,y"r.  svr;  notro 
correction  donne  la  le(;on  adoptee.  —  ib.  ao'i-'L  ■•  'tll->>t]  B  »n>5rv,  i  ■vn-'Vt:  E  ■^n-",-\-  •■  aoYH.. 

—  ih.  ^-hVcl  A,  B,  C,  D,  E  ^•hT'C  sie;  notre  correction  donne  la  legon  adoplee.  —  2.  nc 
n*n]  B  >."/H.vfl/h.c ;  C,  E  ■hin.'h  >  Kfü-n    D  ^"/h.t.  >  Mc.t\*n.  —  ib.  H-yrt-itj^]  B  n-y{t.i.m-^  sie. 

—  2-3.  (i>->>-|:]  B  om.  —  .'i.  fhr'C']  A,  B,  C,  I),  E  pxiy"r.  x/c;  notre  correclioii  donne  la 
lecon  adoptee.  —  ib.  A>.ft  :  .e.i-e^ahf']  E  om.  —  4.  ^•n>ln.•F]  B  om.  ^.  —  6.  ir'i-V.^2  B^  C, 
D,  E  om.  —  «Ä.  Tr,'h>rt]  B  om.  (t.  —  ih.  ,1fiiin  >  ft-^ce]  A  >,y"rt'^f:.e;  B  c.  est  en  surcharge; 
B,  C,  D,  E  donnent  la  le?on  adoptee.  —  7.  "hitOxi  ■■  tifift-t^n]  B,  D,  E  om.  >,°JH.>i> ;  C  /..pn- 
n.  —  ib.  fi(\nfi.'}  A  a>fi{\ifi.:  B,  C,  D,  E  donnent  la  legon  adoptee.  —  7-8.  niD-n-i-  i  H-e  >  »»»i 

•v]  B  nH-fc  '  on^j^fi ;  c  nfl>-nt  =  «"-yrh  -.  D  n<»-ftt  s  nt  =  <»»'>.en;  E  nfl»-r.+  ••  it-t :  n.i- :  <m^j!.n.  — 

8.  rt»>i^.i>.ev>.]  B  inh.e.ü-K«.  —  ib.  .K^+irt!  j  m.P.m.S.]  E  .RftA-  <  t+>R  ■  «nfn."}-.  —  /T».  <fr*]  E  om. 

—  8-it.  9".e:iH:^'\  B,  C,  D,  E  om.  —  9.  hTV]  A  o/«.;  B,  C,  I),  E  donnent  la  le^on  adoplee. 

—  ib.  >.-n>.rt.-Fi  >.-(IArj,]  B,  C,  D,  E  >,-flAli.  :  vn>.rt.-F.  —  ib.  ^OT»>,]  E  fiaoK'S. 


tu  m'as  expose  des  choses  cachees'.  En  efTet,  nous  disons  :  Personnc  ne 
connait  les  (choses)  cachees  comme  tu  les  connals  toi-meme,  hormis  le  Christ, 
que  nous  attendons  nous-memes.  En  elTet,  nous  disons  :  Lors(|u'il  vicndra" 
lui-meme  dans  le  monde,  il  connaitra  tout  et  il  onseignera  ceux  qui  lo 
suivront.  »  Le  Seiyneiir  Jesus  iui  dit  :  «  ()  femme,  celui  qui  parle  avec  toi 
est  le  Christ,  que  les  peuples  attendent.  » 

5 

La   femme    Samaritaine   Iui    dit   :    «    i'onr   nous,  gens  dr  Sainnrie,    nous 
f.ii.  i'.i,  disons  :  Lorsque  Notre-Seigneur  *  le  Christ  viendra  de  la  pari  du  Scigncur, 
on  l'adorera  en  ce  Heu.  Quant  aux  .luifs,  ils  (le)  serviront  et  l'adororont  en  la 
Jeni.salem  terrestre.  »  Le  Seu/iieur  .fesn.i  Iui  dit  :   «  Vrairucnt,  d  feuiuie,   je  te 


v°b 


1.  M.  h  m.  :  iine  chose  eachee.  —  2.  M.  ä  m.  :  s'ii  est  venu. 


^143)  SKI  7.1  KM  F.  MlliACI.K.  813 


9"ü-n}x  ■■•■■ 


1.  ante  h..e.i\"t-'i-  K  f/'//.  hin".  -  //)  rt-fi>i  I  A>."ni.>,(irii.f:]  E  anh  ■  >,";ii.>.-fl,h.«:.  2.  /\-»:] 
B  o///.  —  ih.  ft"7.t"(:^]  I)  les  lettres  linales  -c^-  sonl  de  secomle  tnain.  —  2-.>.  >,n«o  ■  >,"/ii.mi 
iti.i:  •  <«»V<tn  ■  m-M:]  A  ow.,-  B,  C,  D,  E  donnent  la  lecon  adoptee.  —  'i.  ^,^■t]  B,  C,  I).  E 
ow.  —  ib.  pusl  •ii>irt.V  B.  (',  I),  E  add.  l'r'/-'P.'t-.  —  ib.  mft"7]  E  Hfl"?.  //'.  -ncvrt.  "/.(•]  I> 
•ncftW^;  C,  I)  nc.vfki:  E  -iicn/i:^.  —  5.  u?«:]  B  o/«.  —  t7>.  a>\i.-/mH-^  B  a>>70.  —  6.  •«>,«.]  B 
•n>irt..  —  'Ä.  »fti9"c]  A,  B,  C,  D,  E  nrh9"c.  sie;  notre  correclion  donne  la  k\on  adoptee.  — 
ib.  -j-flCP]  E  >7Cf.  —  ib.  H>,.-l-fl>,]  E  Hh;l-nF.  —  S.  >iy"rt-flh  ■  .«>,■(:  i  ii7C]  A,  B,  E  >,5ry,>,t  ■ 
oic;  C,  D  diinnent  la  Icron  adoptee. 


(lo)  dis,  de?  jours  viciidront  (oü)  Ics  hommos  n'adoreron),  le  Seigiieur,  iii 
sur  ce  mont,  ni  en  la  Jrrusalcm  terreslrc.  Mais  ils  l'adoreront  en  la  Jemsalein 
Celeste.  En  elTet,  le  Seigneur  est  Esprit.  » 


Lorsque  la  femrnc  eut  ontendu  —  eile  se  iiommait  Hcrfsiinjä  —  les 
paroles '  du  Sciijueur  Jesus,  eile  alla  a  la  ville  et  raconta  au.x  gens,  en 
disant  :  «  Venez  avec  moi,  afin  qiie  je  vous  montre  uii  homme  qui  connait 
les  (choses)  cachees.  En  eü'et,  lui-memc  m"a  raconte  mes  actions",  quo  je 
Cache  aux  gens.  » 


Beaucoup    do    gens    de     la    ville    sortiront,    virent^    le    Si'lfjnt'iir   Jesus, 
entendirent  sa  parole  et  crurent  en  lui.  Ils  dirent  a  la  f'emrni'  :  «  Ce  nest  pas 

1.  M.  ä  m.  :  le  discotirs.  —  2.  M.  ä  m.  :  inon  action.  —  3.  M.  ä  m.  :  regarderenl. 


814  LES  MfRACLES  DR  JESUS.  ll4Hj 

hl-nh  •■  at-M'  ••  ?«R.D-  ■•  n?."*/-  :  '>a\.i\^ao'  :  AATin  ••••  m -^a*«"-  •  AhA  •  h 
r"h  ■  fl'U  ■■  n^A-f:  ■  öAih  :  eivmttiiü:  ■-  HJ^ftA  ••  h'ih^  .■• 

8 

1.  ii»i9"Tr]  B,  K  H>i<n»>:  C  "V  est  en  surcharge.  —  «A.  on  >  Oi.TO-]  E  nc>i.'i'i>'.  —  'i^-  ante 
/lU'*^  C,  D,  E  add.  m.  —  ib.  fl>->,-j:]  15,  C,  D,  E  om.  —  2.  post  rt-^A?"  B,  C,  I),  E  ndd.  afh 
•p.  —  i'b.  mA/i-  •■  «DT/h-S-]  B  Ol»,  mv^hfi-:  C,  D  om.  m  (copulatil') ;  E  oi>i.  —  //).  m->i-|:]  E  om- 

—  3.  wtiao'M,']  B  om.  >. ;  (',  I),  E  iDi\a'>'H.i..  —  o-'i.  ^-flc]  E  .e.ooV.  —  4.  mhfucM»-  :  «v;?.]  B, 
C,  D,  E  iDV,^.  :  hlM-chf.  —  ib.  hoo]  B  Hot.  —  5.  >,i-n>,]  B,  D  hV-üh.  —  ib.  A/hiio]  A  rt/hiiil ; 
B,  C,  D,  E  donnent  la  lei,on  adoptee.  —  ib.  m-v-.A*«»-]  T)  m-VA*«»-  sie.  —  (i.  ni:]  B,  (",  l), 
E  om:  —  ib.  \e,'\  B.  C,  I)  hj^.m:  —  ib.  nr'tM^  •■  >."/n^]  E  «nh-Vft^.  —  "hViiTan-  -.  tAa>-jP  : 
A>i°/H.>i  •■  h.frt-n]  A  >,A  :  i-nm-f  I  (D  tA}P)  AX-/H.>.  =  K.fft-n  s  >.jrkir«»o- ;  B,  C,  D,  E  donnent  la 
leyon  adoptee.  —  7-8.  J^rLel«"»-]  E  Kfi^Rl«^.  —  8.  fi^t-Am-r']  C  f.i-Aofy.  —  ib.  (Dn;h-t:  > 
a%inan.\  B  m^ifnao-  i  h'^.  —  //).  ^,>,^fli,]  A,  B,  C,  D  ff-tvi-oh  sie;  E  donne  la  legon  adoptee. 

—  ib.  ante  M\y-t\rao-  B  add.  m-M-. 


foi.  3u,  par  ia  propre  parolo  que  nous  croyons  en  lui.  '  Mais  lorsque  nous  Favnns 
vu,  nous  avons  ete  certains  qu'il  est  le  Christ,  le  Rcdempteur  du  mondc, 
le  Fils  et  l'Unique  du  Seigneur.  C'est  lui  qui  est  apparu  ä  Jacob,  en 
s'appuyant  au-dessus  d'une  echelle '  ;  au  prophete  Moise  aussi,  au-dessus  de 
la  montague".  11  est  apparu,  en  outre,  ä  Nalmchodonosor,  au-dessus  des 
remparts  de  Jerusalem,  lors(|u'il  Taut  livree  dans  sa  main  a  cause  des 
peches'  de  son  peuple.  »  l^e  nombre  de  ceux  qui  crurent  en  lui,  cc  jour-lä, 
(fut)  de  20.500  hommes,  accompagnes  de  (leurs)  femmcs  '. 

8 

Beaucoup  d'entre  cux  suivirent  le  Seiynear  Jrsu.s.  Quant  ä  lui,  il   ne  leur 
permit  pas  de  le  suivre.   Mais  il  les  engagea  ä  retourner  ä  leurs  maisons. 

1.  Gen.,   .\xviii,   13.  —  2.  Ex.,  .\ix,  passim.  —  3.  M.  a  m.  :  du  pechc.  —  4.  M.  a 
m.  :  17«/  [etaient  avec  l/eiirs)  femmes. 


II. 


[147]  SKIZlßMK  MIIIACI.E.  815 


2.  >,.fft-n]  A  Olli.;  15,  C,  T).  E  donncnt  la  leion  adoptee.  —  3.  rtn-dX]  E  o/».  —  /ä.  v.p."7 
^■^•]  K  ■/.e-WF«»-.  —  //'.  (l>..e„i/'<io-]  JJ,  C,  D,  E  (i\p.'i.'rr«n»-.  —  ib.  -iiii-riV  ■  n-ii>,]  C,  Ü,  E  n-ii>,  ■ 
•llil"V.  — 3-4.  iihAii]  K  iihAii«»-.  —  4.  -V-^At^]  C  -VA*  s/f.  —  5.  m«o.e:^v]  A  o/m.;  \i  lor'.e.f 
■>;  (',  I),  E  donnent  la  leron  adoptee.  —  ib.  a);i-.p.y"<:]  II  (d.j-.p-^'c.  —  0.  mn-lWi^-]  A,  E 
Olli,  fli:  H,  r,  1)  doiineiit  la  Icion  adoptee.  —  7-8.  <miy'Mi<'.-|:  —  h'^ui']  A  imc.M'ii  -.  lortMli»-  > 
nAn.e.  •■  wuhai'U  >  >,(!>•*<{.  ;  .t^-WA  est  de  seconde  main ;  au  licu  de  wrtMl-u-,  il  y  a  (da<»>iII(»- 
X,  sie;  au  licu  de  .e.-"V1A,  il  y  a  ,e.-TrA  lequel,  d'ailieurs,  est  suivi  des  mots  explicatifs  sui- 
vaiUs  :  <'>i(i.  1  .ivvVA,  /V'  dis  Dengel  au  Heu  de  >,»■  :  .(■•■/'VA):  B  il^'.hl:  =  f/A-  =  r'tiM  ■■  t\",t\ti»  i 
">ny"  :  h"*v:  ('  ii<:vit  ■  x.Jih  =  Kh-in.hn.u.i:  •■  fda-  j  vfiA  >  mk.  =  iua  :  /"Art.  "  a"/A<">  >  -lAi»"  ■ 
>!"»•> ;  D  n<:til-  :  x.-Jih  >  foA-  !  9"{\l\  •■  Tri/"V  1  .'i'i.'l-  =  A"/Aöi>  ••  "iM"  ■■  Ji'^Tr  (le  nom  propre  fiv'f 
est  de  seconde  main);  E  m?"A<:*  '  fVA-  i  »"AA  i  7-fl*.  i  ont  >  %vcil\  >  A'^a»»  =  °/A?"  >  >,"■;.■/. 
Les  bencdictioiis  se  groupent  ainsi  :  d'une  part,  A;  d  autre  pari,  B,  0,  I),  E. 


r*  b. 


II  y  en  cut  parmi  oux  —  parmi  les  Anciens  de  Samarie  —  qui  partirent 
et  allerciit  k  la  terre  de  Pale.sliiie,  saus  que  le  Seignnur  Jesus  (le)  leur  eüt 
ordonne.  Ils  precherent  sou  nom  et  appelerent  les  gens  tl  *  la  foi.  Gräce  ä  » foi.  .lo, 
eux,  beaucoup  de  gens  —  d'iiinoinbrables  (gensj  —  crurent,  des  eonfins  de  la 
l'ulcstinc,  (de)  la  terre  de  Saiiutrie,  (de)  Jrrusalem  et  des  conlins  de  Tunos,  de 
Madijäit  et  de  Tädinrr. 

Gloire  au  Seiijneur! 

Que,  dans  sa  misericorde,  il  preane  soin  de  son  serviteur'  Markewos,  de 
son  perc  Buhret/  et  de  sa  servante  '.\iü(idfa-Deii(/cl  pour  les  si6cles  dos 
siecles!  Amen. 

l.  M.  k  m.  :  de  ton  serviteur. 

l'ATl!.    Olt.   —  T.    XIV.    —   F.   ,">.  •  ä3 


81G  LES  MIRACLKS  DE  JESUS.  [148] 

T?.  •  ■t-h9°C.  •■••■  MC  •  nhao  :  ;V^p.tfD.  .  ?,«ln  J»>  .-  fl)J,9"/\yiV  :  tDOD^-^y,  :  h^ 
f A-ft  :  hCrt-ffi  •  MxCy,h,lh  •••■■ 

n/.h'|-  !  Ä.'JU-  •■  eWA-  ••  9"h/{  ••  ?iff».|:  :  fflAI-  •  'Prli.P/  :  A'JAff»  ■  "/Ar  :  ^ 

1.  x%]  B  T  :•:  n ;  C  O/n.  la  cote  du  present  miracle;  D  jrtn?. :  E  ?"fl^'i:  i  »  (sur  la  maniere 
de  coter  les  miracles  parliculiere  aux  divers  mss.  voir  p.  107,  note  1).  —  1-2.  •|->»5'"C  — 
hhMKO'']  A  -l-h?"/.  au  lieu  de  ■\\r'C. :  B  ■i->,r'<io-  •■  rt>."/ll.>.>  :  h.Vrt-fi  :  ^^C.D■f■t\  ■■  mmi««  :  .-ifif- 

ö»-  :  rthc-Sh.»- :  C,  1)  ■i>i?'vu-  :  A>."jii.>."/  :  ath9"'\w  •■  mimyr.bx'i  ■■  /..rrt-n  =  iif:n*n  :  inio"  :  ■.•,cv 

ao-    :   f\hC.fih.O-;  E    1-M>"C  !  H7-n<C    :    ^-/lUV  :    «BhiT'^ln^    :    fl>«n.e;;i'/.y  i  h.VÜ-t\    ■■  YlCfl-Ffl  !  AhC-Sh.«-. 

Les  titres  des  miracles  se  groupent  ainsi  :  d'une  part,  A;  d'autre  part,  B,  C,  D,  E  (E 
om.  HYiö»  :  ;4<:i"öo-).  —  3-4.  n^Yit  •■  x;»»-  —  >i"i'V]  A  fflAt  !  •pA.C'  (de  seconde  mainl  est  en 
surcharge;  un  second  nom  propre  aoKihA-  ■■  .p.-'V"?A  est  en  sous-charge  (il  y  a  »"»1-  sie  au 
lieu  de  oo»rfui-) ;  B  n-^ß,i\  ■■  ^^-h.*  •■  ,e*+n>  •■  t\"ii\aa  ■.  »,nao  •.  -^ait  ■■  sie  ^"%'v ;  C  "/OA-  s  «>?";>. 

7./">  :  >!<(.••■»■  :  A"/Aö»  :  "if\9"  ■■  h"7.V  (le  noui  propre  .S'i.'l-  est  de  seconde  main) ;  E  ii;1.p.A  =  «"• 
A'l-A-  :  .eiöC  :  A7-IK.  :  H-nt  :  if-CXti  •■  A'VAü»  !  "lAV"  s  >.'T.-/.  Les  benedictioiis  se  groupent 
ainsi  :  dune  part,  A,  C,  D;  d'autre  part,  B,  E. 


DIX-SEPTIEME  MIRACLE 

VOCATION  ET  BAPTEME  DE  SIMON  ET  D'ANDRE 

(CONFESSION  ET  PRIMAUTE  DE  PIERRE) 

I.  VocATioN  DE  Simon  et  d'Andre.  —  1.  Sur  le  bord  du  lac  de  Tiberiade,  ä  Magdala, 
Jesus  appelle  ä  sa  suite  Simon  et  Andre,  fds  de  Jonas.  —  2.  Confession  de  Simon.  — 
3.  Simon  voit  les  cieux  ouverts  et  entend  une  voix  qui  glorifie  Jesus.  —  IL  Baptkme 
DE  SiMox  ET  d'Andhe.  —  4.  Jcsus  couduit  au  Jourdain  Simon  et  Andre,  afin  qu'ils 
soient  baptises  par  Jean.  —  5.  Pendant  le  bapteme  les  anges  les  couvrent  de  leurs 
ailes.  — G.  Apres  le  bapteme  les  pieds  de  Simon  adherent  au  roc;  son  nom  est  alors 
change  par  Jesus  en  celui  de  Pierre,  qui  devient  chef  supreme  de  Tfiglise  (pouvoir 
des  clefs).  —  7.  Les  cieux  et  la  terre  obeiront  ä  la  parole  de  Pierre.  —  8.  Pierre 
fera  de  nombreux  miracles. 

Dix-scptieme  miracle.  Recit  (indiquant)  commont  Notir-Si'if/nnir.  ^'o|lr- 
Dicii  cl  Notn'-Saiu'cur  Ji'sus-Chrisl.  a  choisi  scs  disciplcs. 

Que  la  benedictiou  de  sa  grace  soit  avec  sa  servante  Walata-Wdhcd  puur 
les  siecles  des  siecles!  Amen. 


149]  DIX-SEI'TIKME  MIRACLE.  817 


l 
•2 

V :  n?i'ji-  •  »ÄH'rtVh  :  hf^h  :  wiM  ••  h.ii'hrr/.  ■■  Kiv  ■■■.•■  hry-h\i.fi  ■■  in"* 

1  >."JH.>.]  H  >i"ni.>.'/.  —  /■/'.  iwu"]  B  um.  n.  —  ib.  ny.-hi:  •  y.e-«:]  J5  nr'.e:^..  —  1-2.  vAfiT 
h,y"]  B  -r-ncy/.fi.  —  2.  ante  c.>it-ao-  E  add.  a>.  —  ib.  uf]  1).  K  nur.  —  /ä.  ä**]  B  ow.  — 
.!.  M"?-r\  I?.  (',  I).  E  ht\'r?'i.  —  4.  ante  »la»  C  «c/rf.  m.  —  /i.  >,<cn.n]  B  ^./.n.Rti.  —  /6.  >,y".R 
Ml.]  A  >,v".f.>iii.ft ;  B  om.;  C.  U,  K  clonnent  la  lecon  adoptee.  —  ib.  :)-^°iC]  B  ;^l»'^^:.  — 
5.  X«»-?]  A  o/K.;  B,  C,  D,  E  donncnt  la  lecon  adoptee.  —  ib.  nfto»-  •  >l^ll.>^>  ■  »».("rt-ft] 

B,  C,  D,  E  >,"jii.>,  :  >,.vrtn  :  nn«"-.  —  5-(i.  >,./>,y»«r]  A,  B,  C,  I),  E  h.Vhr'C  sie;  notre  cor- 
reclion  doiine  la  IcQon  adoptee.  —  ü.  '(-.s.«»-]  A,  B,  C.  D  om. ;  E  donne  la  legon  adoptt'C.  — 
ib.  ■hy<K\'\  B  om.  — 6-7.  roA.t  >  fV]  E  nw.  —  7.  riWt]  C  o/».  —  ib.  HXl'öti-]  A  iiXTörjti;  B, 

C,  D,  E  donnent  la  lecon  adoptee.  —  ib.  K:*->\f"Oi]  A,  B,  C,  D,  E  M"^?°«Ji  «c;  notre 
correction  donne  la  lecon  adoptee.  —  ib.  Witt.  ■.  >,y"i|-v*  >  «""/Tir:]  A  liv'ifl.  >  'hT'xnu  >  "" 
■>1i<:;  E  >,i>"'ii"/|:  !  »»Vlir:  :  iH"*!!!. ;  B,  (',  I)  donnent  la  lecon  adoptee. 


Tandis  que  le  Seigneitr- Jesus  traversait  la  ville  de  Maf/daht.  ([ui  (fait 
partie)'  du  tcrritoire  de  la  Palestine,  il  vit  lä,  sur  le  rivage  du  lac,  Simon  et 
Andre,  fils  de  Jonas,  en  train  de  peclior  du  pois.son.  II  appida  Simon,  cu 
disant  :  «  Simon,  viens  vcrs  moi,  afm  c[U(>  desurmais  je  te  fasse  pi'-clu-r  dos 
hommes  et  nou  des  poissous.  » 


Simon  s'etonna,  '  lorsque  Nutrc-Seiffneur  Jesus  l'appela  par  son  uoni,  sans  *  foi.  .so, 
le    connaitrc   auparavant.    Le    Seigneur  Jesus  lui  dit   :    €    Ne   t'etonne  pas, 
u  Simon.    i\h  de  Jonas,    parce  que  je   (t)'ai  appolc  (par)   ton   iiom,  .sans   quo 

1.  M.  ä  m.  :  qiti  est. 


818  LES  MIRACLES  DE  JESUS.  [150] 

n.  ■  }i9"ini'-  ••  fm'i\}i:  .•    l-^^.  :::   hhn:  ■■   htm  ••   ix'i'l-  •■    'Ihüi-'i  :   'K-/?.P  :   f« 

fiMr  ■■  Än->  :•:  ^''ri  ■  h'i'l'  '  at-lhU  •■  «"Ä'VV-  -■  A'JAr  :•:  mhoh/^'h  •  ^'lll. 
h  '  /uPrt-rt  '  fl».e.n.rt"  ■■   ttOö  ■■  h'i'l'  '■  fiTPi  '■  OJAft  :  VW  ■■  htiff«  ■  ^^^\l^'■\'  • 

Ah  •  \v^'V  ■  rriw.i.  ■  H/*';j :  fl)^.r :  HK'jnA  ••  Kn-e  •  Hnrt<'7.e'l" •■  \\wv  •.  Ah  :•: 


rol.30,    jn-ij  .  ^rt  ,  J,jr.fl,.rt.|.  :  rt     "7jL',  :   H^.'nA  :  fl';"*}"  :  A-l-'  :  ÖJ'/hl/ll'  :  A+A"  ■   «J 

1.  -TUfifl»--/]  D  om.  —  ib.  -><.,p.y]  A,  E  «x-p ;  B,  C,  D  donnent  la  le?on  adoptee.  —  2.  >, 
"7V]  B  o/n.  —  3.  YiCftf-n]  1}  h.frt-n.  —  3-4.  >,'T>  :  >,Trl-  :  «i-vt  =  «C^ih.«-  :  l\)yfir'  •■  hn->]  B,  E 
>."7V  :  K'rl-  •■  fl>->r|:  :  (K  o/;/.  uJ-VJ:)  <:>;>..i>-  :  rth(l->  :  >!>!'/";  C,  I)  om.  —  4.  ^-VV  :  >iTrI-]  E  id 
h'VI".  —  ib.  «»•M:]  A  o/«.;  B,  C,  I),  E  donnent  la  logon  adoptee.  —  /'6.  mhcf-A^'h]  f,  E  o/»_ 
m.  —  .").  ante  •iio-ö  B  add.  a.  —  «i.  Wt]  B  om.  —  ib.  <DA.e.  =  VT]  A  o/».;  B,  C,  D,  E  don- 
nent la  leeon  adoptee.  —  6.  HVt  :  9"A^'m,i]  E  ow?.  —  ib.  hri-r]  E  ii>,°;iLh-n/ii.(:.  —  ib.  Hnn"Vjf 
->  :  Vii*'l-  !  AYi]  E  o/w.  —  7.  post  no'/f  15  iidd.  r.-V«>.  —  //'.  ü""/^'-!-]  B  (\-if,.  —  8.  >ii»"(B-nr  , 
(i'"ly,'\  A  >iy"fl»-n-/-  !  n"y,p.-l-  s/c;  E  >iy"n"V,R;  B,  C,  D  donnent  la  lefon  adoptee.  —  ib.  {\9"öV' ' 
A-j:]  E  les  lettres  öj"  •■  A-*  sont  de  seconde  main.  —  ib.  a.*A']  A  ri.^A-;  B,  C,  D,  E  donnent 
la  leeon  adoptee. 


tu  me  connaisscs  toi-meme.  Desormais  tu  verras(des  miraclesj  qui  seront 
plus  graads  que  ce  prodige.  Sache  que  toi-meme  tu  devieudras  mou  elu  et 
prince  sur  me.s  disciples.  »  Simon  l'adora  et  lui  dit  :  «  Vraiment  tu  es  le 
Christ,  le  Fils  du  Seigueur  vivant.  Vraiment  tu  es  TAuxilialeur  d'.l(/(///i, 
notre  pere.  Vraiment  tu  es  le  Sauveur  du  monde.  »  Le  Scitjncur  Ji-sits  repondit 
et  lui  dit  :  «  Tu  es  hicnheureux,  Simon,  fds  d('  Jonas,  parce  que  lachair'  cl 
le  sang  ne  t'ont  pas  revcle  ce  mystere.  Mais  (c'est)  mon  Prrc  (jui  est  dans 
les  cieux  (qui)  tc  (l'ia  revele.  » 

3 

A  ce  moment-h\,  Simon  rcgarda  le  ciel.  U  vit  les  portes  des  cieux  ouvertes 
lol.  30,   et  il    cnteudit  une   voix  du   *  ciel  qui  disait  :  «   Ecoutez-le,    obeisscz  i\    sa 
parole  et  adorez-lc  scul.  »  Simon  tomba  sui'  sa  face. 

1.   AI.  a   ni.   :   de  vhair. 


1151J  DIX-SKPTIKMR  MIKACI.K.  «10 


K\U\Vm^\'  :    IV'iy.  :    (Uttfm'i^M     :=   «».('(LA"  :  flTfi    :  .l'.^IUI  :  h''l\l.h   ■■  Mn<-  • 


■n,hi- '  }x'']\\.Y\(\,ua:  ••   i\\)^  -i-  ' ' ''  " 

I"  n. 
1.  fl>>i ■>/'»>]  A  mhV">i;  C"  fl>hfl»-/"j.;  H,  D,  E  donncnl  la  lec^on  adoplcu.  —  ib.  mwii]  C, 

>.    ante  >.f|n"    l>    '(/'''.    mo-.  —  3-4.  ntxon  .  >,.trt>oi><l']  15  A>i«nV.  I  •(•«>?"+  ■    1»  mrt>.<>"  :  h.I(nö"4.. 

—  'i.  mno'OAfi]  A  ow.  II :  B,  C,  I),  K  donnenl  la  Icvon  adoptee.  —  if>.  fn/"}»"/]  ('  ^n•/">'■V.  — 
ib.  flittc]  A  .M-nc:  B,  C,  D,  E  donnent  la  legon  adoptee.  —  ib.  A?-n<.]  C,  D,  E  miK..  — 
.'>.  ll<t+.e]  A  aha+ä:  B.  i\  I)  niii+Ä;  E  donne  la  Icgon  adoptee.  —  ib.  öj/iT«"»*!"»-  i  fvhV 
n]  B  ces  mots  sont  en  surcharge;  E  om.  f^h-vn.  —  6.  post  favn  C,  I),  E  add.  l'-'^ti. 

—  ib.  tf-A"a»-]  B,  C,  D,  E  Vf-A".  —  7.  mm.».]  A,  B,  C,  D  om.  n;  E  donne  la  legon  adoptee. 


Le  Sei(/nriir  Jf.siis  le  fit  sc  Icver.  II  prit  s;i  main  et  la  maiii  AWmlrc,  son 
l'r('M'(!,  et  les  conduisit  au  lleuvo  du  JoKnlain.  Lorsqu  ils  furent  arrives,  il  dit  ä 
Simtiii  :  «  Sache,  ö  Simon,  quo  tu  ne  pcux  pas  devenir  mon  disciple,  ni 
hcriter  du  royaumc  des  cieux,  si  tu  n'as  pas  cte  baptise  dans  l'eau  et 
dans  TEsprit.  »  Simon  lui  dit :  «  Que  le  Seigiieur  fasse  ä  son  scrvitcur  ce  qu'il 
voudra!  »  11  Ics  donna '  k  Jean.  Jean  baptisa  Simon  et  Andre,  son  fröre,  dans 
flcuve  du  Jourdain,  comme  tous  les  Israt^lites. 


Au  moiiicnt  de  leur  descentc  dans  l'eau,  unc  troupe  d'anges  dcsccndit  du 
cid  et  alla  au-devant  d'cux  des  (leur)  bapt6me,  (eu  les  couvrant)  de  leurs 
alles.  Simon  et  .\ndtT  virent  *  lä  la  gloire  du  Seigncur.  ♦  foi.  3i, 


r"  a. 


1.   Sens  :  pre.ienla,  remit^  livra. 


820  LES  MIRACLES  DE  JESUS.  .     [152] 


•JJ^  :  An.1"  •  )ni:tl-l:n?  •  fl»Ä,|'«yjA-  •    XT^Ä    :    A.^A   •    h<^/j',";i-  ••:    fllAh    :    hl)- 


1-2.  mhon  :  o",i;  I  rtny">'V  —  AÄ.+  :  ito"  i  >,"/ö->]  C  oi>i.  —  1.  >,irm-n/-  :  "7f]  A  >i"7f ;  B,  D, 
E  donnent  la  legon  adoptee.  —  ib.  ■/■n<>rt]  E  ii-J-ft^'A  piimitivement,  mais  deux  pelits  traits 
horizontaux  au-dessus  et  au-dessous  de  h  indiquent  qua  cette  lettre  doit  etre  consideree 
comme  blffce.  —  1-2.  fth-T]  E  om.  —^3.  Mf-Wi]  E  h-tf-A.  —  4.  rtn.-j-  :  xtc.d-tftV']  A  om. 
f ;  Ji,  C,  D,  E  donnent  la  Iccon  adoptee.  —  ib.  fl>h.;p,vift']  li  mh.,e.MA'P ,  E  o>>,.;ßYiA.  —  «6.  h-n 
nv,*]  B  o/w.  —  5.  nao-ilf^t"]  C,  D  o/«.  —  ib.  post  ft"7^^  B,  C,  D,  E  add.  mr'KC..  —  ib.  m 
ii;"'Ä7]  B,  C,  D,  E  om.  m.  —  ib.  :im,M-  :  n.S.n  :  ?".e.-c]  B  ttr'RC.  •■  .-im.M-.  —  6.  nw  ■■  iT.^r:] 
C  niTÄ-c.  —  /i.  .P.Vim-'V]  A,  B,  C,  E  .ßn-Tr;  D  donne  la  le^on  adoptee.  —  7.  ^fl?"^V]  B,  C, 
D,  E  om.  —  ib.  /»"A<n>  :  nn"7.e.  =  mn'j".i!:c2  A  /"Artiv  =  rift'^.e  =  a>9".e:c;  B  an^-v-i-  s  /"A'mr  • 


6 

Lors  de  la  sortie  de  Simon  de  l'eaii  du  Jonnhiin,  le  roc  s'attacha  sous  la 
plante  de  scs  picds  et  deviiit  adlierent  comme  des  souliers.  Lc  Seigncnr  Jesus 
Uli  dit  :  «  Sache,  ö  Simon,  qiie  toi-meme  desormais  tu  scras  appelc  Pierre'. 
Sur  toi  je  bfttirai  mon  eglise,  et  Ics  portes  du  Sclieol  ne  pourront  pas  la 
detruire.  A  toi  je  donnerai  les  clefs  du  royaume  des  cieux.  Cclui  (ä)  qui 
tu  auras  remis  les  peches  sur  la  terre,  (ses  peches)  lui  seroiit  remis  dans 
les  cieux,  et  celui  quo  tu  auras  lie  sur  la  terre  sera  lic  dans  les  cieux. 
Sache,  ö  Sitnon,  qu'ä  toi  je  le  donnerai  puissance  au  ciel  et  sur  la  terre  et 
(que)  tu  deviendras  le  pasteur  de  mon  troupeau  ä  ma  place,  (le  gouvernant) 
comme  moi  ' . 

1.  M.  ä  m.  :  roc.  —  2.  M.  ä  m.  :  ä  ma  propre  image. 


[153]  dix-si:ptii:mk  miuaci-k.  mi 


«  A  ta  propre  purulc  Ics  cicux  et  la  terre  obeiront.  Sur  ta  propre  parolo  ils 
produiront  (des  bicns  et  des  maux)  '  :  soit  que  tu  ordonnes  au  ciel  de  *  faire 
pleuvoir  la  misöricorde  sur  les  hommes,  soit  (pie  tu  lui  ordonnes  de  faire 
pleuvoir  le  fcu  et  le  soufre,  comme  j'ai  fait  sur  Sndnmc  et  Comorrlic;  soit  que 
tu  ordounes  ä  la  terre  de  donncr  la  prosperitc  ä  ccux  ä  qui  tu  scras  propice 
(et)  de  produire  des  fruits  delicieux-;  soit  (pie  tu  lui  ordonnes  d'ouvrir  sa 
beuche  et  de  devorer  Ics  rebellcs  (contrc)  toi,  comme  j'ai  fait  ä  Dallian  et  ä 
Abiron.  Si  tu  lui  ordonnes  de  produire  des  fruits,  eile  (en)  produira,  comme 
tu  (le)  lui  auras  ordonnc. 

1.  M.  ä  m.    :  produiront  des  fruits.  —  2.  M.  a  m.   :  de  faire  croilre  des  fruits  de 
delices. 


\-  1., 


f»>  ••  ^^nlil  •■  Art"7,t'.  •  JP1I '  yr  ••  '/M«/.'/-  ••  f\fif\  •■  rtn>i  ■■  i»f{}\tf  •■  hU'U)i  ■■  eit'>  •  r„i.  n. 
'r  ••  M-l'  •■  WH'  •■  ^WiT  •■  rUK/n  !  -mClv  ■■  Mth  ■  ÜF-T  •■  miT/.-  ■■•■  hh""  ■■  h 

inih  ■  fi'ry.'i:  ■■  lun  •  /p.a  ••  ahi"/'/aIi  ••  ;i-(M'-a  •  v<i.  ■■  •i-.^'.'A  =.=  fnAÄ«"  • 

1.  rnrt.;.A]  15  <»n+A.  —  ib.  ii.hyi]  C  w.M.  —  H>.  .e.VJbiiH-]  A  .p»,iiii-;  B,  C,  D  donnent  la 
le^on  adoptee.  —  ib.  aii\4-l\  >  il.>Oi  ■.  .('.•> h.iiii-]  K  am.  —  1-2.  ante  A7.<n.  B,  K  add.  <o.  — 
2.  MnH']  ('  Mnrti.  —  ib.  ^ni-v?"]  A  .ivirv/" :  1'..  <',  1).  E  donnent  la  leron  adoptee.  —  ib. 
i»"/')»'.!]  1>  IIV«»  .  T'lhf.'f.  —  ib.  fxbti  :  rtll>.]  15  Anil>i.  —  ib.  post  MnH'  B  add.  Aft"7.R.  — 
;>.  m+r]  E  Olli.—  ib.  ^irvi»"]  A  om.;  15  .p.irvy";  C,  D,  E  donnent  lalegon  adoptee.  —  ib.  ante 
A>i<ro  15.  E  add.  m.  —  .'.  'i.  Mnni  :  Ay".p.r.]  K  hnrt  ■  mMnrn  .  i\r\<t:r..  —  A.  AiifVVATi]  A  ah 
■l"/»)»'  .sa,-  C,  D  AHf  7VAJ> ;  E  ^-l^■ll  :!:  mAiiti»'7At'  sie;  15  donne  la  lec^on  adoptee.  —  ib. 
;MI'(-a]  A,  B,  C  .•»••iI'I-a  ;  I),  E  donnent  la  le^on  adoptee.  —  ö.  ^«/►'I-]  I)  ^-ti/"^.  —  ib. 
iDt:^<no»-]  A  om.  m;  B,  C,  E  donnent  la  legon  adoptee.  —  ib.  m-ttwx"-']  H  (f»(-^(n<n>'  sie 
piimitivement:  ->  a  ete  corrige  en  ■>  parle  scrib(!.  —  ib.  Alr'^w^'V.ti]  .V  A"i'><»-.t''/ ;  15,  C,  I),  E 
donnent  la  leron  adoptee.  —  ib.  ante  nwa»  C,  D,  E  add.  ^ai-^(na^.  —  ib.  A>i;»--V]  B,  C,  D,  E 
nfi-i-',,  —  (i.  «DAj.n.cr'V]  B,  C,  D,  E  n>>,ii.fi-'/.  —  ib.  (DA>i<>»  I  hnvn  >  ^'iV..R  >  ^<{.<{  >  nvio»  >  Mm 
>i]  A  om. :  15  roATitf»  '  wnrn  •■  ivd.p.  ■  nvi""  =  ^nA:  E  <D>,<n.  i  Mnni  :  ^'i-./.e.  ■  fnio»  ••  Mnm  ■ 
^•(C<5;  t',  1)  duiuicnt  la  k\ton  adopLee. 


r  I). 


822  LES  MIRACLES  DE  JESUS.  [154] 


8 

Ah  :  JxO'tih  ••  htirp'i  ■■  hiJV'i- !  ha  •  maf^fiM}  ■•  .e.y.A-  =  ^m-i^M  ■■  *«j.ft « 

M  ':■ 

hh9"i:  ■  hfl9"/"J  :  hnunf'ar»-  s  AhA  •  ^.f^ah(h\  ■■  (Ohhr'Tao'  :  A^A  :  PK 
?"*■  ■•  -flf  :;:  flJjihU^-ö»-  ■  AKA  •  f-hU-SJ'.  :•= 

A'JA»»  :  «JA?"  :  K'"Ä7  ::= 

1.  ante  rt»i  E  add.  m.  —  ib.  >,c">]  A  om.;  B,  C,  D,  E  donnent  la  leeon  adoplee.  — 
ib.  ante  ao-^,i.t\  li  add.  jF"fiA.Vi.  —  2.  fl»,-vi-]  A.  B  o/ii.;  C,  D,  E  donnent  la  lecon  adoptee.  — 
3.  4.n  :  9"KC.  :  n;6mi->]  B  "itt.e.l-  :  -S.fl  :  T'RC;  E  (I-S.n  i  )r.e:f. :  n^.mi-l.  —  7-S.  n<cnt  >  fipo- 
—  Ä«^"»]  A  (DAX,  >  TA.?,-  est  de  seconde  main  (legeremerit  en  sous-charge) ;  B  >.>l^l^.>lf  s 

>..Pft-fl  ■■  n«.1  :  •V.<.'Mn  :  C..e:M  ■•  AW-nC-fiD  :  ft-VAn»  :  »,A'/"  :  h-T^-V ;  C  ^>,^ll.>,^'  !  h.f  ft-n  :  WCtlf-lt  > 
■VUA-   >  wy","h<',J:   !   PDA-    :  ?"nA    s    TiK-  ■  "tVI\   '  /»•'\rt.  :  A'^iA«»  :  "1^9"  ■■  h«^->;   I)  >.>i"?ll.>iP   :  h.f(t-ii  ' 

^^c.i^■f■ll  •■  "lUAW  :  fl»?"Ai4l-*i  ■•  fi'A-  :  {»"fiA  :  Tr7-/»'v  :  ^'C^-  i  A'^Aö»  :  -VA?"  j  >•"*•>  (le  nom  proprc 
^•B^  est  de  seconde  main) ;  E  h>,"/ti.>if  ■■  >,.pft-n  :  mcn-FA  :  nx;»  :  <:£>i.=>-ri  :  c.^h  ••  Av-ncn  >  i»n 
1-  i  i.f-c.n.n  1  A'^A«»  :  °iH9"  ■■  >>"*■>.  Las  benediclions  se  groupent  ainsi  :  dune  part,  A; 
d'autre  part,  B,  C,  D,  E. 


8 

a  A  toi  je  donuerai',  ö  Simon,  le  sacerdoce  d\4ft/'fw.  Sur  ioi  se  trouvcra 
l'Esprit-Saint.  Toi-mcrac  tu  baptiseras  les  fideles  au  nom  du  Pure,  du  Fils 
et  du  Saint-Esprit. 

«  TuJ'eras  des  miracles  et  des  prodigcs  sur  la  terre  qui  seroni  plus  nom- 
breux"  que  ceux  que  j'ai  faits  moi-meme. 

«  Sache,  o  Simon,  (que)  j'exaucerai  ceux  qui  m'invoqueront,  (quo)  je  con- 
fesserai  ceux  qui  me  confesseront  ct(que)  je  renierai  ceux  qui  me  renieront.  » 

Oue  la  benediction  de  sa  grAce  et  la  puissance  de  son  sccours  demcu- 
rent  avec  son  serviteur  Walda-Wdhed  pour  les  sieclcs  des  siecles!  Amen. 

1.  JNl.  a  ni.  :   ä  toi  Je  te  doiinerai.  — 2.  üu  encorc  :  qui  seront  plus  graiids. 


|155]  DIX-liniTIKMF.  MIRACLP..  82:{ 

*:»:??  •  Ihn:  ■■  uitu  :  h''i\\.M  ■  hs{\'t\  ■  "ncM-h  ■■  wwM.  ■■  öuh:  •■  <»    <■■>■  n, 

Ar  ■  h""/.'}  ■•■■■ 

i 

1.  VS]  B  Yj'. ;  0  X?;;   !)  Vm^r;;  E  i»"dx.<i:  I  '/iin/i  isur  la  maniLTi'  do  col(<r  lus  mirnc/fs  [>ar- 
ticuliere  aux  divers  mss.  voir  p.  107,  nolc  1).  —  1-2.  tvy"«:  :  irv-ll/.  —  (lin.;  ■  h.V'f.Ort.'/"]  B  1- 

•l^'/"'/.!»-  ■   A>>"JII.>i'/   !  (nhyAllV   :   (i«n>Ä;l'/.>   i   h.Crt-ft  ■  ^ICfl-Ffl  :=:  IIT(I<:  ■  »-n^n.  :   (lio-C.  •  fTJXiio-iT'  . 

miui-r  •  tun/.  :  Kf<-f»tkr' ;  K  t^yt:  i  in-n«:  >  >.";ii.>,> :  fl»,?"'\ii>  ■  <»«».?.■;■//.'/  ■  h.t-rt-n  >  «cft+n  ■ 

n-n>>n.  ■■  tiioc.  =  m-A,"'-'/"  ■■  mn,hr'  ■  n»?«'.  •■  h.ViA/^V".  I.es  tilrosdes  w«>«r-/f'.s- sont  analoglies 
dans  A,  IJ,  C,  D,  E.  —  o-i.  ani"7u-  i  .«"/(ir.  -  ^'"iv]  A  A>,o"in<:  i  sie  T.'h.p.-  (in/,  i  ivlijC:  est 
de  sccondc  mnin);  notre  correftion  donnc  la  lecon  adoptc'c;  11  Tn'"iih  >  .c.'Vtu:  i  ^"hvc.l-  '■ 
•»"i'.p.-F  >  t\hi-i\(:ui>'  •■  t\"ii\av  t  ",i\-r'  :  >,«"Av;  ('  fnii"7ih  :  .p/vru;  ■■  ^"hru:!-  >  ■»'•r.i'.i'-  ■  '\(ii\  <  tik-  ■ 
1WA  ■  /"Art.  !  A"iA«n  i  ",rty"  :  h"*"/ ;  n  (Dti"7i>-  '  }',"inc.  I  -v^irr.»-  :  ■»■v.p.-r-  s  aöa  .  v?/—/  >  f)'v. 
1-  '  A"iA<n'  :  "irt'/"  :  S'T.T'  ^Ic  nom  propic  f.'iiH-  est  de  seconde  maini ;  E  m'i\"iu-  •  fiinr.  >  ^-X 
r'C.l-  1  i»"iM'.*  !  Ain*.  1  Oilt  '  ■l.fC.Xil  ••  A"VAö»  i  ",t\9"  >  h^l"*.  f.is  hciu'Jiclions  sc  fcroii- 
pent  ainsi  :  d'nne  part,  A,  E;  d'autrc  pari,  15,  C,  D.  —  .">.  >,^ll.>,  :  >,.Frt-n]  i>  >,"/ii.>i>  :  h.c 
rt-n  •■  MC.[\f-t\.    -  ib.  n>.P]  E  c.-hv. 


DIX-IIUITIEME  MIRACI.E 

GUERISON  D'UN  HOMME  AVEUGLE,  SOURD  ET  MIIET 

1.  Un  homme  aveuglo,  sourd  et  muet,  demande  ä  Jesus,  qui  traverse  Jerusalem,  de  Ic 
guerir.  — ■  2.  Jesus  declare  ä  Simon- Pierre  que  la  guerison  qu'il  va  operer  doit 
servir  ä  moritrer  aux  Juifs  sa  puissance.  —  3.  D'abord  Jesus  rend  la  parole  a  cet 
infirme  qui  confesse  aussitöt,  devant  Simon-Pierre  et  Andre,  la  divinite  du  Christ  et 
demande  sa  guerison  complete.  —  4.  Ensuite  Jesus  le  fait  voir  et  entendre.  —  5.  Le 
miracule  preche  le  nom  de  Jesus  et  convertit  beaucoup  de  gens. 

'  Dix-liuitiemc  miracle  que  fit  Notrc-Seigneiir  Jesus-Christ  sur  im  homme   'foi.  3i, 
aveugle,  sourd  et  muet,  en  la  ville  de  Jerusalem. 

Parcillcmcut  qu'il  accomplisse  le  signe  de  sa  bionfaisance  '  pour  sa  scr- 
vante  Gabra-Wälied-  pour  les  siecles  des  siecles!  Amen. 

1 

Tandis  que  le  Seigneur  Jesus  traversait  Jerusalem,  la  ville  du  Seigneur,  il 

1.  M.  ä  m.  :  hienfait.  —  2.  Gabra-  Wdhed  est  un  nom  d'homme;  ici  ce  nom  designe 
une  femme. 


824  LES  MIRACLES  DE  JESUS.  [156] 


\Mm  :  9"'jA;ii,irfli"  ::=  hWi.l\\V^^  ■  höy.'H'  •  mAO>  •■  mhhin  ■■  V.-ivl»  •  höy.'i 

1.  Höw<.]  E  iiörD-4.  —  il).  post  Tiflo-  B,  C,  D,  E  <idd.  öm-C.  —  2.  >,'Vii.>,  :  >,.vrtn]  E  ri^nii 
>.  —  3.  AWii»]  H  rt>,"/(i.>.  :  >,.frt-n.  —  i7>.  h-hinMl  C  ^>,";H.>lP  sie;  E  >.>,"/ii.>,v.  — /ä.  post 
iih>.öo«c  C  rtc?(i.  Hf>,y"r.  s/f.  —  3-^1.  -H-vi:]  C  om.  —  4.  (i)^'.n.A»]  C  fl).Kn,A  s/c.  —  ib.  •wm.W]  I) 
>.>i'?ll.>i  primitivement,  mais  dcux  petits  traits  horizontaux  au-dossus  et  au-dessous  de 
h  iiidiquent  que  cette  lettre  doit  etre  consideree  commc  Ijiffee.  —  5.  M<-I^af  -.  'i:^l•^•v] 
li,  C,  ü,  E  A'ivn-^v.  —  (3.  h«n>]  B  m.li..  —  ib.  mAll-]  A  «lAOTt:  B,  C,  I),  E  donnent 
la  lecon  adoptee.  --  (i-7.  fr-.t-.'it  ■■  hö.p.-V>P]  E  v.:i;1,  ■■  AOVV  ■.  mhöe/Uv.  —  '■  n-nWi-»:h]  A 
n-ri/htn;  B,  C,  1),  E  donnent  la  leyon  adoptee.  —  ib.  n-lWiJ:>i]  A  n-(Ur|-1i;  B,  (',  U,  E 
donnent  la  le^on  adoptee.  —  0.  wiim-i']  B,  E  om.  —  ib.  nn«»]  A,  K.  C,  U  iitio»;  E 
donne  la  legon  adoptee.  —  9-10.  •><{,>,»••]  E  •Ti-a.^.e}».  —  10.  ^ha»-']  E  o/«.  —  ib.  :i,c.Af] 
C  .e  est  en  marode. 


vit  un  homme  qiii  etait  ne  avcugle  et  muct  düs  le  sein  de  sa  mere.   Lorsqiie 
(celui-ci)  entendit  passer  le  Sei(jiit'iir  «/c'.sh.v,  il  cria  et  clama  commc  il  put  '. 


Simon  dit  ä  Notre-Seigneur  :  «  O  mon  Seigncur,  bienheureux  est  celui 
qui  sait  cc  que  demande"  cet  avcugle  et  muct  et  agrcera  sa  parolc.  »  Le  Sci- 
i/ncur  Jrsus  lui  dit  :  «  Cct  (homme)  crie  vers  moi,  en  disant  :  ()  Auteur  de 
toutes  les  crcatures  et  leur  Auxiliateur  lors  de  leur  tourment,  ö  toi  qui  as 
crce  les  yeux,  la  languc ''  et  les  oreilles,  ouvre  mes  yeux,  afin  que  je  A'oic  ta 
fi)i.3i,  gloire;  ouvre  mes  oreilles,  *  afin  que  j'entende  tagloire;  dclic  le  licn  de  ma 
langue,  afin  que  je  donne  gloire  ä  ton  nom  saint.  Sache,  ö  Simon,  (que)  je 
n'ai  pas  fait  cet  homme  muet,  aveugle  et  sourd,  comme  tu  le  vois,  (afin  de  le 
chfttier),  mais  afin  de  montrer  par  lui '  ma  puissance  aux  fils  dlsrael.  » 

1.  M.  ä  m.   :  xelon  son  poavoir.  —  2.  M.  a  ni.  :  cherche.  — '3.  M.  a  ni.   :  les  ian- 
gues.  —  4.  Sens  :  ä  son  siijet,  ü  son  occasion. 


lii 


[157]  Di.\-iiriTii:MF.  MiUACi^n:.  «25 

;{ 

atTiT]]  ■■  .('ILA-  :  h''m.h  •■  KVf\'t\  :  Aat-hU  •  fitn-ll  ■■  /.J-Mv  •■  »'lön'/.  -. 
fi^f\'i\\  •  '/"V'/C  :  whinV.Ji'u»-  :  Aft'/'/"»  ••  i»^}^■iy:i:vt\  ■  h-lw  ••  oo'i-  ■  M  ■■■.■■ 
aifiW/  ■■    I/^IM  ■■  ^fi'i-  ■■  (IHM},  :  hil-  •■  iit'M:  •■  W.Mfi  •  rx^UM  ■■  WIM!.  : 

>i"/ii.hnji.(:  :  .ii.e«»-  ■  '\'y,"vii  ■■  i/i'.rt.*;,«»-}"  =  ^.iiiiri  :  A^'n.f.:''>.-f«'»-  :=  hi\-  •■ 
at-hl:  •■  ii-IVlU'-  :  Xl.el-  :  nh'il.hh  -i-  h'il-  :  at-hl:  ■■  nw.ih  ■■  hMT  ■■  Ml- 

1"  .1. 

2.  ante  1"iic.  E  ndd.  m.  —  ib.  post  tS'7r.  (E  iDtTVC)  E  «rff/.  C-/--'^.  —  il>.  m^m.!'.*«"-]  I». 
E  (njifMf*««»'.  —  //'.  mA>i'V,iV':.t'fl  !  >^•>•l^]  H  mA>i-v-i»-.  —  i'Ä.  ante  «"V-  E  ((<W.  >)<n>.  —  :;.  •/•^."i- 
/h  1  AOV]  E  I-Ä^/Ji  1  "Vö<"<'.  :  AO'/-.  —  (Z!'.  «».i'.ll.]  V  (n.t'.n.A°.  —  /6.  Ilf.n-Ffl  i  >l^ll.)lf]  IJ  KVftH  ■■ 
mcn-Pft;  t'  »..fd-fi  =  >."/ii.>iV.  '1.  A<n>.e::>i*oo.]  a  «w.  a;  r>,  C,  D,  E  donnunt  la  legon  adop- 
tee.  —  5.  ante  ii\6ih  li  add.  ^icfiffi.  —  (1.  I'VVA'/]  A  H'Tll\'i.-  f",  I),  E  ^-iw/AV  sfV-;  15  dünne 
la  le^on  adoplee.  —  7.  >.inA.P.  :  S'l.'V  =  ^^"VI^  «  t"/VA>.]  A,  l>.  I>  oin.  li"7ih :  ('  oni.;  E  donnc 
la  Ici'on  adoplee.  —  ib.  t"/7A"/.]  I>,  E  •(■i»'7AV.  sie  —  ib.  mf,"un'i^  I!  (i>X'7m>.  — «Vj.  A>ift.e.'/>f] 
A,  B  «/«.  a;  C,  D,  E  donnent  la  locon  adoptec.  —  9.  iDhiiM]  A  mhiiii ;  U,  (',  D,  E  donnent 
la  le(jon  adoptee.  —  ih.  «boii  ■  ■(•cii  :  -in,!)-]  A  o/».;  H,  C.  D,  E  donnent  la  legon  adoplee. 


3 

Alors  le  Sf'niiwuv  Jrsus  dit  a  cct  avcuglc  :  «  .Ic  delie  '  le  lii'ii  de  ta  laii- 
gue  :  parle  et  expose  ä  Sinum  et  ä  Aiidir,  son  frere,  qui  je  suis.  »  Aussitöt 
sa  languc  se  delia  et  il  dit  :  «  Tu  es  le  Christ,  mon  Scigneur,  Fils  du  Sci- 
gneur  vivant,  eternel",  que  les  peuples  atteudeiit  pour  leur  salut.  Tu  es  celui  ■ 
au  sujet  de  qui  les  prophetes  ont  prophetisü.  Tu  es  rAulciir  dWdam.  iiofre 
perc.  A  cause  de  ton  amour  pour  nous  tu  as  revetu  la  eliair  des  liommcs, 
afin  de  nous  etre  propicc. 

«  O    Fils    de    Darid,   parcillement    sois-mui  propicc    et    aceordc-riioi    la 
lumiere  pour  mos  yeux,  commc  '  tu  as  delie  ma  languc.  »  •  lui.  ; 

r     a. 


Le  Seigneuv  Jr.sus  lui  ordonna  d  approclicr  de  lui.  Lorsque  (cet  aveuglc 

1.  M.  a  m.  :j"ai  delie;  Iraduttion  par  le  present  ä  cause  du  contcxte.  —  2.  M.  ä  m.  : 
preinier,  qui  ab  initio  est,  h  i-r.'  if/r,<;,  I  Jean,  ii,  13;  cf.  Dillmann,  Lex.  aeth.,  col.  4G4. 


826  T.ES  MIRACLES  DE  JESUS.  [158] 


A9"  :  ^"7.7  :•: 

J.  hvn^.  :  >i'7ii.>i  !  >..v'ftn  :  >..i'.,i)-]  1>  toK'iiU.  •■  >l.e.l^.  —  i/>-  mr.^ip]  E  «/«.  m.  - /i.  <*n.Y] 
B,  C,  D,  E  Olli.  —  1-2.  m",.^.  -.  t,-,ni]  B  fflj.-vn«'.  =  -VS..  —  2.  .s.d  =  hr.!!!:!»-]  B,  1)  m-n-l-  =  >,tli■.^^ : 
C  o>-fil-  :  >.>.iiV.iH ;  E  .s.il  :  >iHVli»-.  —  •>.  A>i">ii.>.>  :  h.Pfrfi  =  licfipfi]  A  ow.  h.frt-fi  :  iicfi-Pü ;  H 
A7i"Jll.>i  !  h.fftft ;  t'  A>."ni>.>  :  h.frt-n ;  D  a>."/1I.>i>  :  h.fftn  =  »..Crt-n  =  sie  •ni:i\-t-l\  piimilivemcnt, 
mais  deux  traits  horizontau.v  au-dessus  et  au-dessous  d.u  second  h.fft-fi  (dittologie)  indi- 
quent  que  ce  nom  propre  doit  t*tre  considere  comme  bifTe;  E  doiine  la  legon  adoptee. 
—  4.  mntx.vj)-']  B  n\p.v.o-.  —  ib.  Aii-n]  A  om.;  B,  C,  D,  E  donnent  la  legon  adoptee.  — 
()-7.  n"i\)i\-  ■■  mnr'ilt/.U  —  h-n-^l  A  hai^nit  :  f^n. :  li-n*:  =  »j-Tt  =  Tt-nA  sie  est  de  seconde  main 
des  mots  im/. :  AV-i  ■■  Vi-riA  sont  en  sous-charge  des  mots  9"i'hiU  ■■  p^h«»-«);  primitivement. 
au  Heu  de  Ahö"-VH  il  y  avait  rt7-n<.,  ce  qui  explique  Ic  sullixe  masculin  du  vcrbe  VMat-n; 
notre  correction  donnc  la  lecon  adoptee:  B  niürt  :  r',1i/.l:  ■■  r,hm!>,y  ■.  sie  i\"ii\ao  ■.  -inr"  •■ 
h"%"> ;  C  -vuA-  !  ^n9",^^t^.■t•.  ■■  A>i"/ii.>i>  :  h.Fn-A  :  ncn-rn  :  i'da-  =  vaa  :  in<-  ■•  'vda  :  /"'\rt.  =  a-va«»»  = 

"lAiT   !    >,"l'V;     I)    'VÜA-    :    mr'i'bil:    •■    fOA-   :    ITAA    :     •fir'i   '    •SlM-  =  A";Aö»  :  "lAV"  :  >,'"AV  (le  nom 

propre  jS'CTi-  est  de  seconde  main) ;  E  n"/UA-  :  fWim-y  :  i\rn<.  :  o-nt  :  7.V-CI.A  s  A"iA«n  :  •^av"  ' 
h'Ti'V.   Les  beiiL'dictions  sc   groupent  ainsi  :  d'une  pari,  A,  B,  E :   d'autre  part,  C,  D. 


SC  fut  approchc  de  lui,  le  Seii/ncur  Jrsiis  posa  sa  main  sur  scs  yeux  :  il  vit 
aussitöt.  Ell  outre,  il  posa  (sa  main)  sur  scs  orcilles  :  il  culcndit  aussitöt. 


Des  lors  il  devint  Tun  de  ceux  qui  prccherent  le  nom  de  ,\otre-Seii/ricur 
Jrms-Christ.  Gräce  ä  cet  homme  beaucoup  de  gens  crurent,  allercnl  au  llcuvc 
du  Jourdain  et  furent  baptises  de  la  main  de  Jean-Baptiste.  , 

Que,  dans  sa  clemcnce  et  dans  sa  miscricorde,  il  prenne  soin  de  sa  ser- 
vantc  '  }'rtVt/ri-A'e/jro-7"se(/o«  pour  les  siecles  des  siecles!  Amen. 

1.  M.  k  m.  :  de  ta  sen'anle. 


^151»,  ni\-\F.rvii:Mi;  mikaclk.  n:n 

ymü  :  Ihn:  ■■  um/.  •■  ä"/ii.?,v  =  ;i.t'rt-rt  :  )u:Mt\  ■■•■■ 


n  •  ot}i'if^:i:yt\  •  v;Wit\  ■■  m^M-w  ■■  m:hK-  ••  ihm'  •  "//..-i-  •  uy.}\ö»-<-  •■  ni:  •■ 

I .  irDji]  IJ  1/; ;  (',  l)  ;i;i; ;  !•;  '/"bi-V- '  »H  '  sur  la  iiianiere  de  coter  les  mirucles  parliculiere 
aux  divers  niss.  voir  p.  107,  note  1).  —  il>.  •(•>.?"(:  ■  ii)ii<'.  .  >.'7ii.)i'/  ■  >,.frt-n  .  ^icnrn]  H  v^-r 
/Ah  I  A>i"/ii.>i'/  I  Ji.frtfi  !  »icfi-rn :  ('.  n  v^r'/At-  >  a>>";ii.>iV  ■  nn.y'Mr/  ■■  iiui»y:yi:i  ■  >i.frtft  ■  wvm 
•f-n;  K  vhrH:  •  iivii«'.  ■  >.'7ii.>.'/  =  mh'r'wvi  ■■  ««"•.iv.v"/.'/  =  h.von  •  ncn-pn.  I.es  tiUis  dus 
iiiiracles  se  groupent  ainsi  :  d'iino  pari,  A,  K;  d'autre  part,  15,  C.  I).  —  2.  m.w  >  x/»ih  — 

>i"7.V]  r.  11/.)!-!:  :  f/A-  >  VAA.'/  :  >i"7.V ;  ('  mAvV  ■■  X.JIh  :  rilA-  •■  VAA  •  7(K.  =  "/UA  ■  /"'\rt.  '   A"iA"i>  , 

"iM"  ■■  >i"'A'/;  1>  (l<:trl-  :  f,:)0-  >  fOA-  •■  '/"AA  :  "/(■/"•>  :  ■'••v.'v  ■■  A'VA«»  =  "it\r'  >  >\'"i:'i  (le  iiom  projire 
■si.'*  est  de  seconde  inain) ;  E  n<:vit  =  x.ji»-  ■  f/A-  :  V'Aa  =  7iK.  =  iMll-  ■  KVCiM  ■  A";A»"  =  "lA«»  ■ 
•^Ay  I  s/c  j,«^-»  rexprcssioii  A'VA»»  >  "iftan  :  ••,i\9"  doit  etre  considcree  comme  une  dittologie 
due  a  une  dislraclion  du  scrihe.  qui  a  allongc  la  linaln  ordinairc  A"iA<n»  ■■  "/Ay").  F.i's  //rrip- 
dictions  sont  analogues  dans  A.  IJ.  C.  1),  K.  —  3.  >.";ii.>i  ■  A.vrtA]  I'.  >,'7ii.>.  :  >t.fftA  >  \\i:t\* 
fi:  C,  ü,  E  tx-mXi  ■■  ^.frtfi  :  vcfiffi.  —  'i  anle  V/i.'/ft  U  add.  m.  —  ib.  mf(l1^^\\  IJ  om.  — 
il>.  H.exa»-<.]  H  oiii.  ir. 


DIX-NRl'VIRME  MIUAGLE 

RESURllKCTlüN  Dl    FII.S  Üi':  LA  VEUVE  DE  NAIM 

(YONÄS,  FILS  DE  SÄLEM  ET  DE  BARS'Ä) 

1.  En  Iravorsant  Naim,  Jesus  renconlre  le  convoi  funebre  de  Yonäs,  de  souclie  prophe- 
ticjue,  lils  uiiique  de  la  veuve  Bars'ä.  —  2.  11  ordonne  aux  porleurs  de  deposer  la 
civiere.  —  3.  II  rcssuscile  Yonas,  qui  confesse  sa  divinite  et  devient  son  disciplc.  — 

4.  11  Tcnvoic   precher,  comme   aulrefois   il   a   cnvoye   son   ancetrc   proplieliser.   — 

5.  Yonäs  annoiicera  aux  Israelites  que  la  prophetie.  le  sacerdoce  et  le  Service  divin 
leur  seront  enleves  ä  cause  de  leur  incredulilc  eu  Jesus. 

I)ix-nouvieme  miracle  que  lit  Nntrc-Seii/iicur  Jesus-Christ. 
Quc  la  bencdiction  de  sa  gräce  soit  avec  son  servileur  Fdsilddas  pour  les 
siöcles  des  siöcles !  Amen. 

l 

Tandis  que  le  Scif/nrur  .h-siis  traversait  la  villc  de  .\(///;(  avi-c  ses  disciples 
Simon  et  Andre,  Jean  et  JanfKcs.  ils  viront  la  la  oivi6re  sur  laquelle  '  on  por- 

1.   ()u  encore  :  le  cercueil  dans  Icqiiel. 


828  l.ES  MIRACLES  DR  JESUS.  [IßO) 

fol    (2,    IT»«!"!-  :•:  rmi'J'f:  ■  9°ID-H'  ■  IDfiiP,  :  ühthil  :  -ühfl/t  •  ao(\^^'  :  H.ft'nA*P  •  dC^i] 

°i  ••  (Dh'V  ■■  .e.'P^bA  :•:  flJ^.'P/uA  ■  ha-'/  ■  ?«ir'.e.4.+  :  vn.JPl"  =  «»•?«  !-•  ■■  mt\a»'  ' 

A,^.  ■  rt^'l',eA  •  «»A.f.  :  ^i'ifl)  :  hn-iJ-  !  AP-Vft  ■•  iHJfc  :•:=  (ö^AO/;  !  AM/;  •■  -nhrt. 
>  •  flJA.P.  ■■  Hh'HlA.1)-  ••: 


n.A-0»-  !  Ä7'n<.  ■  "/i-V  ■  ?|0»;J-hq:'/;y|tfD.  :::  Ji^^ot  :  tn^i  :  {»»fl»-'!-  :  HiM"  =  ^. 

1.  jrm-i-  :::<mi'V*  !  )>"fl>-1i-  !  WAS  :  Ah/h*  =  •iixn.l]  A  y"rD-i-  :  fflA.p.  =  ■rO.ii.'i-;  C  om.  fliA^; 
B,  1),  E  donnent  la  lecon  adoptee.  —  1-2.  ncfi"/]  A  lir.V/;  1>,  C,  [),  E  donnent  la  lecon 
adoptee.  —  2.  fl».e<p>i.A]  A  fl>.e'p>uAn:  B,  C,  D,  E  donnent  la  lecon  adoptee.  —  ib.  >,n-v] 
A  om.;  B,  C,  D,  E  donnent  la  lecon  adoptee.  —  ib.  "hr" .f.'k-l-l  C  "1^9" p.^.-k  sie.  —  2-.3.  a>(\a^  •■ 
AfflA-S  :  »l'/»-J-]  1'^  mno'»-  =  A<nA.P.  :  «»nA^-.  —  3.  VVfl  :  inA£  :  OA,y]  E  fVA  :  (»•>.•/:  :  «nA.P.  : 
tltk.r'.  —  ib.  V"AV1.PA]  C  aiJA^I.l'n  :  I)  «■»All.PA.  —  ib.  AC/Ii-JT»]  B  l\l.-y}".  —  'i.  rnA.e  ••  ^i-^m]  A 
o/?«.  o>A.e;  B,  (',  D,  E  donnent  la  legen  adoptee.  —  5.  wA.?]  A  wl\-a:\  (',  D  wa.?.-;  B,  E 
donnent  la  legen  adoptee.  —  (S.  m,».<^]  D  est  de  seconde  main.  -^  ib.  Wil.Ji  =  h.Vft-A]  E  \ 
"/ll.>i>  :  Kfit-tt.  —  ib.  >,A  I  «Am.]  A,  I)  >,A  :  iiAfl»-  sie;  C  >,TrH  :  .ft-nA  :  >iA  :  l)Afl>-  sie;  B,  E 
donnent  la  legen  adoptee.  —  7-8.  ■^n.o-']  A  .s.n.Vo»-;  B,  C,  D,  E  donnent  la  legon  adoptee. 
—  S.  «>.>,■):]  B  o/ii.  ^  <).  I0.A-I-]  E  .S.n. 


tait  un  cadavre'.  Ce  cadavre  (etait  cclui)  du  fils  d'unc  fcminc  vcuvp  qu'ou 
*  fol.  32,  appelait  *  Bars'd,  fille  de  Ycirä'el.  Yeicd'rl,  soii  pere,  etait  (issu)  de  füs  de 
prf)phetcs.  Le  fils  (de  la  vcuvc)  qui  etait  mort  se  nomniait  Yonäs,  fds  de 
Salem,  fds  de  Melln/dl,  fröre  de  Rplioum,  fils  de  SuhHijdl,  iils  du  frerc  du 
pöre  du  prophetc   Yoiids.  Cette  femme  navait  pas  (d'autre.s)  enfauts  ([uc  lui. 


Le  Sci(/)iriir  Jc.m.s  alla  vcr.s  les  gens  (jui  portaient  la  depouillo  (mortcllo)-. 
II  lour  dit  :  «  Döposez  la  civierc '  de  vos  cpaules.  Ku  cfFet,  lo  mort  qui  so 
trouve  sur  vous  est  (issu)  de  Iils  de  propliötos.  II  l'aul  qur  je  manifeste  sur 
lui  '  ma  puissancc  eu  cette  ville.  »  Les  geus  döposereut  la  ei  viere  ä  tcrre. 

1.  V»"»»"!-  signilie  ici  xb  6vr,iji,LtaTov,  inoilieinii/n;  cf.  Dillmann,  Le.r.  oeth.,  col.  20.'?.  — 
2.  M.  ;i  m.  :  fiiniis,  e.rsequiae;  c[.  Dillmann,  l.c.v.  acth.,  col.  4.3ö.  —  3.  üu  cncore,  ici 
et  plus  bas  :  le  cercueil.  —  A.  Sens  :  ii  son  sujel,  d  son  oceasion. 


1' 


[101]  DIX-XKIVll'-MF  MII!ACI,E.  820 

.{ 

•II  •  in/X  :  hr'iM  •■  "//-l:  •  tnh^laoy.tn  ••  tn-hf  •■  ll-l--  ■  iMh9'  ■  A?»"/ll,>i  • 


i:  ••  jf.Mi.  •  öJftnln  ••  'rxÄiie  =  Mnh  •  aj-j-zc  •■  ä-.?.-!'  •  'i'Xi.i-  ••  Miii  ■•  nhi 

iu:(i+n;  C  j.V7ii.>iP  =  h.vrt-n;  l>  ^v■/ll.>l^•  >  ncn-Pft;  E  o/h.  nr.n-Pft.  —  5.  iivir"/>,ti'/.]  I'..  ('  iivv 
/>">,>..  —  /z>.  >i!>"fl»-.+  '/]  B,  D,  K  «n»;!'-».  —  /Ä.  nni>"n]  H,  C  iino»-.  n.  flj>,.t"".t'.rii  ■  mni-  > 
II.-I.-]  A  Olli.;  B.  E  flito»,i'.(ii  :  fli.fi-l-  =  n.*;  C,  I)  donnent  la  legon  adoptce.  —  il>.  id-i-aj'']  t-  <" 
h.trtjp  primitivcmcnl.  mais  ensuite  la  negation  h.  a  ete  legerement  grallec.  —  8.  mxo)- 
>>]  A  o/ii.  flj;  B,  C,  D,  E  donnent  la  leQon  adoptee.  —  ib.  post  h.vrt-n  B  add.  rtf-rn.  — 
lu.  hvvfi  :  >ifi"»]  B  om.  —  fl.  •na»']  E  om.  — il>.  mh"i-l'L]  f  «>>,>■/.. 


V"  :l. 


3 

Le  Scif/iicur  Jc.su.^t  s'approcha  du  mort  et  lui  dit  :  «  0  Yoniis,  \i\a  de  Sälrm, 
rcveille-toi,  car  j'ai  ecarte  '  de  toi  la  moit  du  peclie.  »  Aussitüt  Ic  mort  sc 
leva-  et  s'assit  sur  sa  civiere.  *  II  ouvrit  sa  bouclie  et  dit  ä  {Jesus)  :  «  Je  crois  •  roi.:t2. 
eil  toi,  luou  Seigneur  Jhn.s-Christ,  Fils  du  Seigneur  vivant,  Sauveur  du 
nionde,  (toi)  qui  m'as  ressiiscite  des  morts,  afin  quc  je  preclie  tou  uom  parnii 
les  peuples.  »  Puis  il  desccndit  de  dessus  sa  civiere.  11  ne  rctourua  pas  ä  sa 
maison,  (mais)  il  suivit  le  Srii/tinir  Ji-sits  et  dcviut  Tun  de  ses  disciples '. 


Le  Seif/neur  Jpsm  l'appela  et  lui  dit  :  «  0  Yonas,  c'est  moi  c[ui  ai  envoye 
ton  pero,  afin  ([u'il  prophetise  au  sujct  de  nia  venue  dans  le  monde.  Toi 
aussi,  va  niaintenant,  prcchc  ma  venue  aux  liommes  et  expose  la  vöritc  de 

1.  M.    k   m.    :  J'ai  rendii   vaine;  ici   Ic    sens   est  :   nvertere;  cf.    Dillmaiin.    Le 
aeth.,  col.  544.-2.  Üu  encore  :  resauscila.  —.5.  ]M.  a  m.  :  iin  afcc  ses  discipirs. 


I' . 


S30  LES  MIRACLES  DR  JESUS.  [162] 


♦  foi  32.         Wilt^ao-  :  Art-nh  s  iioD  :  * M  :  ?i hmAYh  ■•  ■^^n.'^  !  h'r^**  •  ?ift/i>b 

lUM'  •  »."^li"  '  ^Ülir  !  J»"ftA  •  1-04.  •  flJAft  •  «PAÄ'  =  A'JA«»  •■  "/Ai»"  •■  ?i 
»Vi  :•: 

1.  >,>ii'"c3  l>  om.  —  /Zi.  -wnc  !  nn9"f]  E  nni»"f  =  •ii-i-flc.  —  3.  a»-^"icao-i  a  m-^icra«-; 

B,  C,  D,  E  donnent  la  levon  adoptrc.  —  ib.  h>]  E  om.  —  4.  <o°,.s.]  B  om.  w.  —  ib.  'h'if" 
J.]  B  >,>/">..  —  ib.  wvYV^  B  nuvt.  —  4-5.  fli>iriTA  :  ^'^''iiro»-]  A  om.  ■h'?'"i.\rao-\  D  ow«.  <d; 
B,  C,  E  donnent  la  le?on  adoptee.  —  5.  -/.od/-  :  «u-v"//»'-l-]  A  "t.ao-\-  -.  au-^-nr'h-? ;  B  "tnut  i 
/•"Arti-v;  C  {[.an-i-  :  «o-v°/A»'-|: ;  E  •t^ao-i-  :  i[iu>->  :  ojöb'V"//'"^- ;  D  donnc  la  legon  adoptee.  — 
ib.  >,fni]  A  >,i»">;  B,  C,  D,  E  donnent  la  lec^on  adoptee.  —  7-8.  n<:iiit  ••  H.-JO-  —  >i"lTr]  A  le 
nom  propre  (i>a.p.  :  V^.e:  est  de  seconde  main;  B  n"/UA'  =  fi-MR-n  ■■  Ah"/-fl(:ti)'  :  rt"irt<"'  =  'VA 

9"   ■■   >."%■* ;    C   (("/DA   :    ».Q*    :   .KH.IJV'   :    AUK.   s   "/UA  :  /»''»(».  !  AlrAo»  :    "iM"  :    h"%Tr ;    D   (("/UA   : 

X-äW.'  !  .eii.e,'"  =  l\'nf'"i  ■■  S'Kl-  !  A"iA<n'  !  'VA'/"  :  >i'"A"/  (le  nom  propre  fiv.h-  est  de  seconde 
main);  E  n'VUA  :  K!l.-\:  •■  ffl((;i.KA  •■  y.lii*  =  A7(K.  :  »(It  =  iyci.t\  •■  A-iAö»  :  °,i\9"  ■•  >i'"tV  (le 
subjonctif  .e.in.^¥"  a  ete  omis  par  le  scribe).  Les  benedictions  se  groupent  ainsi  :  d'une 
part,  A;  d'autre  part,  B,  C,  D,  E. 


la  prophctie  de  ton  pere  ä  mon  sujet.  Sache  quo  tu  i'eras  en  mou  nom  de 
tfrauds  miracles  et  prodigcs.  Beaucoup  de  gens  heriteront  du  royaumo  des 
cieux  par  ta  predication. 


•  fui.  32,  «  l?xpose  aux  hommes  que  *  moi-möme  je  supprimerai  la  prophdtie  de 
(chez)  les  lils  d'Israö},  (qu')en  outre  je  leur  enleverai  le  sacerdoce  et  (le) 
donnerai  a  ccux  qui  croiront  en  moi,  et  (que)  je  leur  suppi'imerai  (toute)  di- 
gnitö '  royale'-  jusqu'a  ma  seconde  venue  dans  le  moude.  afiii  de  juger 
les  vivants  et  les  morts.  » 

Que  la  bcnediclion  de  sa  grAcc  soit  avcc  son  servitcur  Walila-Wdhcil  puur 
les  siöcles  des  siecles!  Amen. 

1.  Sens  -.fonclion,  charge,  scrvicc,  dignilc.  —  2.  M.  ä  m.  :  du  roijtiiinic. 


[Iß31  MNC.TIKMR  MIIIACI.R.  831 

Ä-  •■  Ihn:  ■  \nt\/.  ■■  K'Vii.?!  =  hst\t\  ■■  iHin-f/i  =  i/ii«"  •  ^•>/"^  =  rat- 
■\' :  w\\\\tm  ••  rt-n^iij"  ••  MM  •■•.■■ 

iW.hi  ■■  V^:Hh  '■  K'U/i'  •■  TM  ••  ^'''-l-  •  ""XJi.l-  :  ff:i"i/\  ■■  A"/A«"  •  'JA 

i-  K]  15  .i.%\  *'  .'.U-  •> .';"»/! :  •'"■  '/"ö/.'i-  '  '/?«•!:  l^i"'  l:i  nianiere  de  coler  les  mirades  p;irli- 
culiere  aux  divers  mss.  voir  p.  107,  iiotc  1).  —  1-2.  -/».'yr:  '  Wim.  iViLlii»'  ■  >.'/ftO]  l>  I^V" 
/,(►  :  ftV71l.>.'/  ■  h.Vrtft  :  WC.(\'it\  •■  ym-l-  i  im«"  ;  hUr'h  '  <iOuii>  :  rtd.liJ»'  =  V/fll :  (',  !•   rS'y'V.i»-  > 

ftX";ii.>>"/  !  <i>>.y"'\^iv  :  mnoyryi.'i  '  h.i'rt-n  =  Mcflfft  ■  ya'-i-  ■■  ini«'»  ■■  >i"//"h  :  «»ini«»  ■  {\i\,i>9'  > 
>ivn'i;  K  i^yc  '  imi/.  =  >i"/ii.>i>  >  n'h-/"'\\)i  '  <"•■".(•;■*■/.■/  >  h.viVfi  ■  w.hyh  ■  ini»"  ■  >.V/'">i  • 
,ii«.;;>  I  ii>ini<>i'  !  rtd/iij"  :  VVfit.  Les  litrcs  des  miniclcs  sc  groupent  ainsi  :  d  uiio  pari,  A. 
K;  d'aulrc  pari,  li.  ('.  1».  —  3-4.  m.M-  >  X;J«-  —  Ji"?.'/]  A  «nj^vh.t  :  .p."/"/A  est  de  seconde 
inain  (.tvvVA  est  on  suicliarfje) :  B  n/MU  •■  C'/A-  :  r'fiA.'/  :  h-i:'i    ('  '7i)A-  :  mr'.fU.U  >  Vi»A-  ■ 

VflA   :    MK.    :    "/IIA    :    /'•'\rt.    :     A"iA<n>    :    "#AV"    :    h-l.-l       l>    "/IIA-    :    Iltr'.h/.U     ■■    VHA-    !    VAA    :     '/l/""/   = 

•S'i;'!-  :  A"irt<"'  ■•  "it\v"  ■■  >»"7.'V  ile  nom  pidprc  .'['/M-  est  de  secunde  niaiii  :  H  t\Oi-l-  •  x;ji)-  > 
WA-  :  '-»"flA  :  MK.  :  \lttV  >  -/.V'Cl.ft  !  A"iAö">  :  "»AI»"  :  h-l.'/.  Lcs  bc/iedic/ioiis  se  -loiipenl  ainsi  : 
dune  part,  A,  H,  E;  d'autre  pari,  ('.  U. 


VINGTIEME  MIUACLE 

KESLllllECTloX  DUN  MORl    KT  GLüUlFlCATlON  DE  JESUS 
PAR  DES  BREBIS  ET  UN  BCEUF 

1.  Venu  a  Jerusalem  pour  la  fete  des  Tabernacles,  Jesus  voit  un  Israelite  qui  pleure  son 
frere  mort  le  jour  meme  et  implore  la  venue  du  Messie.  —  2.  II  lui  declarc  qu'il  est 
le  Christ.  —  3.  U  lui  propose,  comme  preuve  de  sa  divinile,  de  ressusciter  son  frere. 
—  4.  Comme  Jesus  et  Tisraelite  arrivent  ä  la  maison  mortuaire,  des  brebis  se  met- 
tent  ä  glorilier  Jesus.  —  5.  Un  boeuf,  qui  allait  6tre  egorge,  demande  ä  Jesus  de 
lui  conserver  la  vie.  —  G.  Jesus  sauve  le  biuul'.  —  7.  II  alTranchit  les  brebis  de  la 
servitude.  —  8.  II  ressuscite  le  mort.  —  9.  Etonnes  de  ces  trois  miracles,  les  Juifs 
et  les  Samaritains  se  demandent  si  Jesus  n'est  pas  le  Christ.  —  10.  Us  inclinent  ä 
croire  qu'il  est  le  Fils  du  Scigncur  vivant.  —  11.  Intrigues  par  ces  miracles,  les 
scribes,  les  prStres  et  les  pharisicns  chcrchent  a  voir  Jesus.  —  12.  Lorsque,  pour 
apprecier  son  pouvoir  de  thaumaturge,  ils  lui  demandent  son  origine,  Jesus  leur 
repond  qu'il  lait  des  miracles  par  la  puissance  de  son  Pere  Celeste.  —  13.  Comme 
ils  veulent  le  lapidar,  il  leur  declarc  qu'il  enverfa  ses  apotres  aupres  des  Gentils, 
qui  deviendront  son  peuple  a  la  place  du  pcuple  des  Juifs. 

Vingtieme  luiracle  que  lit  le  Seiyneur  Jesus-CInist,  [oü  il  est  raconte) 
comment  il  a  ressuscite  im  mort  et  commcnt  des  animaux  roiil  glorifte. 

Que  la  IjöuctlicLion  de  sa  gräce  soit  avee  sa  sorvante  Malsln-la-Dciu/e!  pour 
los  siöcles  des  siecles!  Amen. 

l'ATli.   ur>.   —  T.    XIV.   —   F.   5.  •" 


]•'•  a 


832  LES  MIRACLRS  DE  JESUS.  [164] 


?.ft»»  :  Ifirt,«.-:  :  '/"Äh-f-  ■•  A«/».e.;5'J'/lV  J  fl>-?i'|:  :  JiCft-f-ft  ■  M'"Ah  ■■  htXi'h.^  • 
flJ<TO.e."iS"oo-   :    AK»»   ■•    'Wji7»    :   hWr"}   •    ni:   :    ©.ftltA"  :   ?i1ll.?i  •    A.Pfrft  =   h 

1.  >.iH.>,  :  K.fnn3  E  >i"yii.>.>  =  h.frt-n  :  ucn*ft.  —  /6.  »».f^-iA.}^]  B,  E  om.  —  ib.  ao-va]  E 

lin"iA.  —  /Ä.  ante  >«<;  A,  E  örf</.  a»;  B,  C,  D  donnent  la  le?on  adoptee.  —  2.  jenii.  :  «n^n* 
•I:]  B,  C,  D,  E  .ffi**  :  m^Bflh..  —  ih.  bMj  E  A.ft.^-.  —  3.  VV  =  .entrH'-ö]  A  )■>  :  .ffi-lM-ft  s/V; 
C  om.  }>>;  B.  D,  E  donnent  la  lei^on  adoplee.  —  ib.  -jn]  B  dittologie.  —  ib.  m,e-(IA]  ß  V/H  = 
.(VIIA.  —  ib.  post  Ä>-  E  add.  ft.-!-.  —  3-4.  n^-<C-/}«']  B  nl-AT-F.  —  4.  'na»  -.  w.-/«»'^  =  llVVt  ■■ 
■^m.yvtil  A  no»  =  jß<n»->  i  n>.'V-t>i'/ :  B,  C,  D  n«»  s  W.T-o».^-  i  n:l"ifl>-h,>;  E  donne  la  legon 
adoptee.  —  4-5.  mAni-V-fc-^]  B  om.  V..  —  5.  h>,y"'>»i]  A,  B  om.  h;  C,  D,  E  donnent  la  leQon 
adoptee.  —  7.   j|'/ft.K]  B  om.  —  ib.  Afli>Ä-;i'A»]  B,  C  Aöo.^:i>.>.  —  /ä.  flcfi-Ffi]  E  om.  — 

8.    fliau^^'VVoO'   :  A>i"'>  !  <n»JV>i]  A  ma»f:-j;,\4.fio-  -.  A>i«">  !^<n»»>i;  B  (D<n>.c;,-;iy.*<i»-  :   A>iA    :  «"»Ji.  > 

•Vfl.u-;  C  <nau_^-V4"  :  .v(e  A>io«'  ■•  o"»h  (le  scribe  a  omis  d'ecrirc  la  syllabe  finale  ao-  du 
pronom  sullixe;  il  i'aut  lire  iooi\e-^'rao-  au  Heu  de  «iöi>,i^-vt") :  D,  E  donnent  la  leyon  adop- 
tee. —  ib.  >,"jH.>i  :  >..rnA]  E  >,-/ll.>.ir  :  h.V(\t\.  —  ib.  M  :  m->,J.-  :  TriCAfn]  U  0/1/.  riCAFn :  ('. 
1)  M  '  m-'h-l:  :  aog;-^-,  :•:  hV  :  <n>,(:  :  liCflfft. 


Lorsque  \e  Seigneur  J('sm  niouta  k  Jerusalem  pour  la  f(Hc  des  Tabernacles. 
il  apergut '  un  lionuue  en  traiii  de  pleurer  et  de  se  lameuter  au  sujet  de  son 
iVere  qui  etait  muri  le  jour  meme.  Avec  *  ses  pleurs  il  suppliait  le  Seigneur  et 
disait  :  «  Envoie,  ü  Seigneur,  celui  que  tu  enverras  vers  nous  ä  cause  de  notre 
salul,  alin  quo  nous  iie  mourions  pas  ä  cause  de  nos  p6ches.  A  mon  frere  aussi, 
cet  Israelite  qui  est  mort  dans  son  pechc,  sois  propice",  6  Dieu  dlsrai'l.  » 


fnl.  33, 

]■"  a. 


Le  Seigneiir  Jesus  lui  dit  :  a  Crois-tu  en  celui  qui  vient^  (vers  loi)?  « 
Le  Juif  lui  dit  :  v.  Celui  dont  nous  atteudons  la  venuo  pour  notre  salut 
(•'est  le  Clirist,  le    Dieu   et  le  Sauveur  d'Israel.  S'il   est  venu,  je  crois  en 

1.  M.  ä  m.  :  regtirdii.  —  2.  ISl.  ä  m.  :  sois-liti propice.  —  3.  M.  ä  m.  :  c/t  celiti  (jiii 
viendra. 


k;-.  \  I.Xr.TIK.MK  MIUACIJ:.  sTi 

u>- :  m:M'/.  ■■  >;j/i.A  •  vii.y.  :  m'."»;-  ■■  fi"iy.  ■■■:■  h'i  ■■  tohi:  -.  «ha«;.  ••  AiiAi'  •• 

:{ 

<ll?,'/"'||    :    l'.Ü.A"    ••    Ä"/!!.?»    ••    ^i.t'rtrt    :    A(l»-)»|:    ■■    n^A.  :  A?i^/n  :  ^'J•'/^lyl}''  = 

A"  ••  ai'h'l'.  •■   nhfi.  ■•  htn'i'iv  ••   n    h  ■•  ?i1ll.>.  ••  h»"  •■  hiV  •  Oi-M-  ■■  JlCA-f-   •  im  11 
h  •  iU.'AlO'  ■  t\Mr  '■  riiAHCh.  •  «».f.H.A-  :  Wm.lx  ■  hS{\'t\  •  M\h{\.  ■  Vi  •   i 

4 
wön  ••  M-  ••  öMlKrli.  :  il,-f-  •  Afl>-?»'l--  :    nhfl.  ■  wöh-  ■  ^xTiU^  ■   {WVyi  •■ 

I.  ante  >,>  A  ndd.  m:  H.  ('.  1).  K  donnont  la  le(,:on  adoptee.  —  2.  irOir/.]  •'  iihChvV..  — 
'/'•  "/iL.ft]  H,  K  o/«.  —  /6.  fflAS]  ('  «DA-S  v/V;  K  om.  — 3.  Hh^n^Yi««']  l'>  iih";ii>.iij''.  —  //'.  >i 
.«■„ih  1  ftvim.p."/;«:]  H  >i.p.  :  voii.p//;'«:.  —  ">.  >,v  >  a>,vh]  C  o/h.  >,>;  E  >,vii  >  >••/.  —  //'.  ■\h't"Vi'\ 
E  •|•^ly"■■/^^.  //'  m-),):]  A  o///.,-  15,  C,  D,  E  donnent  la  leQon  adoptee.  -  ib.  oi».»v-»  ■  ";rty"] 
A,  B,  C,  I)  ««.ivVV:  E  donne  la  lecon  adoptee.  —  6.  -riTirt.]  E  ow.  —  ib.  -nvi]  |{,  C.  I».  E 
o/«.  —  G-7.  iicnirn]  H  o/«.  —  7.  a^-imh]  E  (C»»/.»-.  —  '.i.  a»r>n  >  /"•<.]  B  fl>,i.<..  —  ib.  «Dimvii-] 

B  ((///.  —  ib.   Afl)->.1:   :  ■<l>.rt,]   B  oin.  —  ib.   posl  •hi''(\,\:  .K  ndd.  rt<i>->,(:  =    iWd.    |{,  (',  U,  E 
donnent  la  le?on  adoptee. 


lui.  »  Lo  Scij/iiciir  J(^siis  lui  dit  :  «  Je  suis  le  Christ,  le  liedemptcur  du  nKiiulc; 
je  suis  le  Fils  de  l'homme,  (nioi)  que  le  propln'to  Daniel  a  vu  sur  les  uuees  '  du 
ciel;  je  suis  le  Fils  de  l'Ancien  des  jours,  (nioi)  qui  ai  livre  Jeru.salem  dans  la 
niaiM  i\e  iSabuchodonosor,  sonennemi.  » 

3 

Puis  le   S('i(/neur  Je-'ius  dit  ä  cot   homnn'  :    «  Si  je  rcssuscilr  uiui-niL-nir 
toll   iVure,    croiras-tu  que  je    suis  le   Christ,   le   Sauveur  du  nioudo?  »   Cot 
homme  lui  dit  :  «  Je  crois,*  ü  Seiguour,  que  tu  es"  le  Clirist,  le  RtHlr-mpteur  'f„\.:u. 
dWdam   et  de  sa    dost-eudance.  »   Le   Seii/iirtir  Jesus  lui   dit   :    «   O   hi.inmr 
viens,  allons  ä  ta  maison.  » 


4 
Lorsqu'ils  airivcreut '  et  parvinrent  ä  la  maison  de  cot  homme,  beaucoup 

1.  £«»«•¥,  au  singulier,  a  souvent  le  sens  colleclir.  —  2.  .M.  a  ni.  .Je  c/f/'s-  en  toi,  <'> 
Seioneiir,  que  tu  es.  —  .3.  M.  ä  m.   :  x'eii  nllerent. 


I    li 


8:^^,  LKS  MIRACI.KS  DR  JESUS.  [1661 


6 
tD.e.n.A-  :  'hiwjh  ■  \xSt\'l\  ••  ^:'''>  •■  at'n-'i  -.  ^"iM  ■  uhj-mn^l^  •  AiiA-f  ■ 

1.  A>.'vn.>.  !  >..frt-n]  E  A>."/n>.>  !  Ki-ft-n.  -  4.  ii.p,<c.'1'.e;]  A  ir,e,{.Ä-  v/(  ,  B  h<(.+ä;  C  D,  E 
donnent  la  lecon  adoptöe.  —  ib.  -h'in.h.  ■■  .eT-tl,».]  C  V/H.>.  :  .eT-ll,»-;  E  .eT-flri.  =  >."/H.>,..  — 
4-5.  ft^i-viU]  A  oin.  rt;  B,  C,  D,  E  donnent  la  legon  adoptee.  —  .">.  w^ft]  B  oni.  — 
r.-d.  i-^VA*.  !  >-'nA.e.  !  ■'S'C'i]  B  >.(OA.p.  =  ■'i'n>  :  l-u-vAV.  sie;  C,  D  >.fl>A.e.  :  -s-eV  !  »"/VAV.;  E 

f«A.e.  :  •'i'i:1-    !    I-IKVA'/.  SR.    —  (1.    ^-IIA..!'./,!!!!  :   .1.A.V   =   fl>h..t'.n»,I.  :   AlhV]   E    llh..e<:lnl'   :    AHV   :   mh.}'. 

nxvi.  !  <"hft.V.  —  i/'-    l-VVAV.]  C.  E  i-u-VAi  .«V.  —  7.  h.Vft-fi]  B  o»i. 


\ 


de  brebis  '  sortaient  de  sa  maison  pour  (aller)  paitro.  Lorsqu'ellcs  virent 
le  Seigneur  Jhus  qui  veiiait%  elles  parlereiit  la  langue  liumaine '  et  dirent  : 
«  Bravo*  ä  ta  venue,  6  Fils  du  Seigncur.  mais  '  Fils  de  David  par  la 
cliair!  » 


Ell  outrc,  Uli  bo'uf,  que  soii  maitre  voulait  egorger",  alla  au-devaiit  d(^ 
{Jesus).  Lorsqii'il  vit  le  Seignenr  Jrsus,  il  cria  liii  aussi  ä  haute  voix  et  dit  : 
«  Sois-moi  propice,  6  Fils  de  Uarid.  O  (toi)  que  rintelligence  ne  trouvc'  pas 
et  (que)  la  raison  '  n'atteiut  pas,  sois-moi  propice  ct.sauve-moi.  » 

6 

Le  Spigiiciir  Jesiix  lui  dit  :    c   Sois  sauve   et  sois"  uu   aiiinial  ([ui   w  scra 

1.  Ou  encore  :  nioutons.  —  2.  M.  a  m.  :  en  train  de  venir.  —  3.  M.  a  m.  :  la  langue 
des  fils  de  riiaiiirne.  —  4.  W.'O  sert  a  expriiner  l'etonnenient  et  la  joie;  m.  ä  m.  :  o  com- 
motionem  aniiui;  cl.  Dillmann,  Lex.  aetli.,  col.  116.  —  5.  M.  ä  m.  :  et.  —  6.  Ou  encore  : 
immoler.  —  7.  <'.»m  signifie  ici  :  alteindre  {par  rintelligence),  tomprendre.  —  .H.  Ou 
encore  :  rintelligence.  —  'J.  M.  a  m.  :  des'iens. 


V  n. 


I(i71  VIXGTIKMK  .MIK ACI.K.  .s.j:. 

hffD   .-    I-Yi-V'/    !    f['"}M'    ■■  '\f>fi  •    »1/:  :   •1ri»-Ay.'  :   Ml.l-  :   «»"Ml'r-I"  :::    «1,1,/.   :   «»• 

7 

{i  •■  nKii'  •■  m^iWi  •■  tiT",  ■■  Afin.h'iv  ■■  ^"/"/'ln^»l•J :  wri'Viv-  ■<■■  hry.hw. 

,s 
Uf'  •■:•■  mtia^  :  mAft"'/'*  :!:  mr^ll  ■•  CM'  ••  ?i'';il.?i  =  A.Vrt-rt  •  ^h■Uh  ••  \\T\-  •• 

1.  ^H-V/J  l>  ■>ii-V.  —  i/'.  m-niv-'f^  A  <n-/'i:^-ö^ ;  I},  ('.  D.  K  donnent  la  lei;on  adopU'C. 
—  2.  >,";ir.>..]  1!  >,";ii.>i.  —  >.  hn-jö]  B,  t',  I)  >,n"/ftV:  K  hn-ViV.  —  'i.  ny"",]  K  i\-r'p.  — .").  .p..v 
'V.KHV]  ('  .i'.'1-Vir'/  svV  ;  1)  jR'l-v.iiv.  —  il>.  ante  hV^-vn  l>  /i'/d.  m.  —  (i.  <n'/"A"i]  !>  »o^,<roA>i: 
C,  I),  E  aifir'Ah..  —  il>.  iir.hir»]  l'>,  (',  I),  K  ucMVi.  il>.  •(•iiV'/.]  K  ow.  >..  —  //;.  in:]  A  oiii. ; 
H.  ('.  I),  K  donnent  la  le(;ün  adoplee.  —  9.  n'7Afi''7'V]  B  n"/An"'/ftV  (rt  est  cn  surcliargc); 
K  ii-vn«"/'/. 


jamais  egorge,  afiii  que  tu  deviennes  pour  moi  un  temoin  coutre  cette  gene- 
ration  mechante  et  perverse.  »  Le  boeuf  s'en  alla  dans  la  plaiiie  et  des  lors 
son  maitre  ne  le  vitplus. 


V" 


De  plus,  le  Seigneur  JexLrs  dit'  aux  brebis  '  :  «  Vous  aussi,  brebis,  parcc  •  ini.  :i.t, 
quo  vous  avez  ete  -  les  temoins  de  nia  gloirc,  je  vous  affranchis  de  la  servi- 
tude.  Desormais  personne  ne  pourra  vous  asservir  jusquä  ma  seconde  venue. 
Quant  a  vous,  croissez ',  multipliez-vous '  et  remplissez  la  plaine  de  votre 
descendanee,  afin  que  vous  deveniez  pour  moi  des  temoins  contre  cette 
generation  mechante.  « 


Le   Seifjupur  Jesus   entra    dans    la    maisou    de   i'liommc  qui  pleurail    au 
sujct  dl'   son   friTC.  11    se  iiouiuiait  lUii/Irsiiidii.   Lorsque  le  Seii/neiir  Jrsiis  vit 

1.  M.  a  ni.  :  ä  res  brebis-lü.  —  2.  M.  a  m.  :  vous  dies  devenues.  —  H.  M.  a  m.  : 
devenez  noinbreuses.  —  4.  •;-mi>,  in,  .3  signifie  :  se  invicein  multiplicare;  cf.  Dillmann, 
Lex.  aelli.,  col.  533. 


836  LES  MIRACLES  DE  JESUS.  "  [168] 

Ü  ••    tthft.  •  hr^iVait'  :  (D^ao  :  ^^.^<{^^  ••  (DillF^  :  AK"?«.?!  •  hSt\-t\  ■  ÖJ.ftltA-  ! 
hl\-  •  fl>-?i'|:  ••  hCft-Pft  :  fflAft  ••  h"?II.Ä'nrh.C  '  /T!iJ?fl>-  ■•  +^i'Te  =:=  fl»fl>-?il-rt  = 

'lAJP  :  iDh,Vi.^a\  ■  hn.u-  ■■•■ 

9 

fi»D :  iiKMii-  ■  Mhr  ••  ^//.A-  !  to^.iirö?*  ■■  hriiH-n  :  nh«» :  hvnf-  ••  jp^-P-n  s 

1.  >,n^>i.A]  B  ih.A  sie.  —  2.  •n>.rt.]  E  ow.  -  ih.  JiS^VPö»-]  A.  C.  D  >,)»"-V'P?°;  B,  E 
donnent  la  lei^on  adoptee.  —  ih.  in^tm'\  ('  «o^n  s(V  primitivement,  mais  le  n  a  ete  corrige 
en  a»  par  le  scribe.  —  ib.  mtny.']  1>.  C,  D  (omjp.:  E  «urt?^.  ■■  A»*.  —  /ä.  m.e.aA»]  E  me.a,.  — 
3.  fli->,-j:]  R  om.  —  if).  iicfi-pn]  A  o/;?.;  B.  C,  I),  E  donnent  la  lecon  adoplee.  —  Hk  ;h/w] 
B,  E  om.  —  ib.  flifl>->,|:ft]  B.  C  oin.  m;  E  ow.  n.  —  4.  >,y"5iU']  A  om.;  B,  C,  D.  E  donnent 
la  le^on  adoplee.  —  6.  h.ffrfi]  B  om.  —  ib.  üa^]  C,  D,  E  i.iI..  —  ib.  nn.KV-tir«»-]  A  nnjp.vt 
»•  «/c;  C  n.n.RV-ti»*ö»'  sie;  B.  I>.  E  donnent  la  legon  adoptee.  —  7.  mA.e.  =  >i"7il.h-fl<l>.c]  R 
IDA.S.  :  i\'h"niM\ih.r..  —  8.  -j-'/nf.]  B  t>nf.  —  /ö.  ^ö*-(i  :  hn->  •■  atJ^tKCi]  B  ^0*11  =  >.n'/  ■•  a 

.STr/bA  ;  E  yö*-(l   :  fl>.<J'Vh.A  :  hfl-V. 


l'ul.  :!:i. 

V"   1). 


son  frere  qui  etait  mort,  il  lui  dil  :  «  Israelite,  ressuscite  '  de  tu  moit.  «  II  sc 
leva  aussitöt,  aiissi  rapidement  que  quelqu'un  qui  se  reveille  de  son  sommeil, 
se  tint  debout  sur  scs  pieds,  adora  le  Srii/ucnr  .Usus  et  lui  dit  :  «  Tu  es  le 
Christ,  le  Fils  du  Seigneur  vivant  (et)  eternel'.  »  Quant  ä  lui,  il  le  suivit  et 
ne  se  separa  pas  de  lui. 


Les  .Inifs  et  les  Samaritaiijs  ayaiil  considerö'  les  trois  miracles '  que  Ic 
Seifjneiir  Jrsiis  avait  faits  le  meme  jour  ^  l'urcnt  etonnes  davantage "  et  dirent 
eutre  oux  :  «  Celui-ci  est-il  le  Christ,  le  Fils  du  Seigneur  que  los  peuples 
'atteudent?  En  eilet,  il  est"  le  Maiin»*  du  monde  et  les  peuples  Tecoutent, 

1.  Ou  encore  :  leve-toi.  — 2.  M.  a  m.  :  prcmier,  qui  ab  initio  est,  6  i-K'  ä;/r;c,  I  Jean, 
II,  13;  cl'.  Dillmann,  Lex,  aeth. ,  co\.  404.  —  3.  M.  a  m.  :  ai/anl  regarde,  aijant 
e ramine.  —  4.  M.  ä  ni.  :  ces  trois  miracles-ci.  —  5.  M.  ä  ni.  :  en  an  jour.  —  (i.  M. 
ä  m.  :  accriirent  (leiir)  ctonnement.  —  7.  Ici  et  plus  bas.  Fimparfait  .eV.A-  est  employe 
pour  ajouter  ä  l'idee  A'etre  celle  A'existence.  —  8.  M.  a  m.  :  potestas,  imperitim ;  cf. 
Dillmann,  Lex.  aeth.,  col.  793. 


LlO'Jj  VlNc;ill..\ll.  .MIIIACI.K.  837 

10 

cDfiJi'/'xir«"-  :  H.iMi. :  h.'i-iUüff: :  iiirM:  ■•  htif"  ■  mi\y.  •■  ?i-/ii.^'n,fi.(: : 

n\\.h(\,hA:    •■   i1^,?at^   :   ?,'/7«.hUA    :   jP'J/"?i  :  öO-.i'V  ::=  (HhTh.lhmi'  ■■  A/»"A-   ' 

1.  loh.iy-ftf']  'H  ow.  n>;  E  mh,tifiy{\  ,  ynf„  —  il).  .e.V.A-]  K  y.1»C..  —  2.  hAfi;.]  A  h/Mt  ■ 
15,  C,  I),  E  doiincnt  la  le^on  adoplee.  —  ib.  m^ir'V.e.o»]  IJ  om.  m.  —  4.  >ioi>n]  15  >,fi«n.  — 
//».  imuu:.e.  I  »!>•>.•):  ••  iinxft.]  B,  C,  D,  E  uTirt.  =  «mu-cc.  i  fD->,i:.  —  'i-5.  ifvt]  E  o/w.  —  5.  n^i- 
f.]  I>.  E  nr'z-.e..  —  if>.  j^vu]  A,  IJ  f^'/.-}'.;  E  (W.i'. :  (".  I)  donnent  l;i  lei  on  adoptee.  — 

//'.  A",i.f<in-]  E  ii/*'<!.p  I  r'if-ao-.  —  r,-(i.  rtJh..i-,ri.<j.n]  r.  mAhvn^n ;  C,  I),  E  mh.r'in^n.  — 

6.  a>>.,ÄV"i]  n  fl»>,xTf"V  ä/c;  C  w.««-/*.  —  7.  h.V^-»n>.e]  A  h.^-nu.e:';  B,  C,  D,  E  /i.Tr^->iWi.e:  s/V; 
notre  corroclion  doniie  la  le^on  adoptee.  —  8.  A^m-]  E  om.  —  ib.  oh'iit.  ■  iitxip]  A  xn  i 
t>np;  B  flj-T»*  "  ii'VI:  1  m-xie;  (',  D  ow.  n»«?«*;  E  donne  la  legon  adoptt/e.  —  ib.  n>>''itM>'  • 
>ll.e^]  H,  C,  E  >a/*  ■  nri-V-tMh.  —  ib.  posl  (or>n  B  add.  n.  —  O.  A^«»-]  B,  C,  I),  E  om. 
—  ib.  'Sr'h.1}»l\']  B,  C  >.on  I  h.iiuA.  —  //'.  a>r,9"h.l-hn»-'\  A  m>,o»rt  ■  h.lMiil- :  ('.  I)  m),"»  : 
K1->.lill-;  B.  E  donnent  la  lecon  adoptee.  —  ib.  rt*rt']  I)  rt"-|:  :  n.-PA-. 


comme  nnt  prophetise  .lacub,  uotre  pere,  Ücniicl  et  y.v«/f,  eii  disant  (|u"etcrnel- 
lement  sa  royautc '  sera  saiis  fm,  car  il  n'a  pas  eu  de  commencement  et  avanf 
les  temps  il  etait  existant.  » 

10 

Certains  d'entrc  eux  dirent  :  «  Si  cet  homme  est  un  sorcier  et  fait  ceci  par 
la  sorcellerie ',  sa  sorcellerie '  devra  etre  detruite  '  comme  la  sorcellerie  do 
'Iijäne.s  et  (de)  'lyänberes  a  ete  detruite,  sans  se  montrer  forte ',  devant  le  pro- 
phete  Moise.  » 

D'autres  d'entre  eux  dirent  :  «  Ne  contestons  pas  <iuc  celui-ci  est"  le 
Fils  du  Seigneur  vivant  au  sujet  de  qui  les  proplietes  ont  prophetise.  S;  celui- 
ci  n'etait  pas  lo  Fils  du  Seigneur  vivanl,  il   no  pourrait  pas  ressusciter  Ics 

1.  Ou  encore  :  son  roi/aume.  —  2.  .M.  ä  iii.  :  par  sa  sorcellerie.  —  3.  M.  a  m.  :  ia 
sorcellerie.  —  4.  M.  ä  m.  :  etre  supprimee.  —  5.  M.  a  m.  :  et  n'a  pas  ete  forte.  — 
fi.  M.  ä  m.  :  «e  contestons  pas  sur  ceci  :  que  eelni-ci  est. 


I'ül.  3'i, 
i'°  a. 


838  F.ES  MIRACLES  DE  JESUS.  [170] 

h.^-i'i'  ■■  i'^-i^-f'  ■  mrji:  ■■  >7t;  ■  ai]\i>.ai>t\h"  ■■■•■  (o-vUtUfi.  ■.  ?,a-  ■  rtnh  •  ah 

II 
uT-l"  ■■  öJA«<.^i^a»-,e'>  :  'Vhn^-iiih  ■  ühiMM  •'  uchv-  ■■  tD'M'  ■  n.1-  •  hti^}^ 

A  :  nhl^'h  I  hai>:l"i  :  (Dhao-'i-U'/.  :  h'iM-  :•:  (OntlvU  ■  Ä.^J^V-  :  0'|:   •  fl»ÄH 

1.  T.-*«]  ß,  C,  D,  E  om.  —  ib.  .ev-nn-]  B,  C,  D,  E  .R-v-nn-.  —  ib.  ra>,!rh..e»5'"(»-]  A  «i>,«i.  .• 
h.^W5'"0-;  B.  C,  D,  E  donnent  la  le(;.'on  adoptec.  —  1-2.  mhAfi]  A,  E  ow.  m;  B.  C,  D  don- 
nenlla  legon  adoptee.  —2.  >.5»".7..e^flDni]  A,  B,  C,  E  >,!>"•>.?:?";  D  donne  la  legon  adoptuc. 
—  ib.  ii.e>n-ll  :  >,>fio]  B.  C,  D  >,->nn  !  Ii.a>-(|11:  E  >,-vnt  :  n/V?/,.  —  ib.  iiA'»]  E  n*A.  —  3.  >, 
£■";•/■  :  iirt",!»"]  E  h.e."ti:  .-  rt(ift",5»".  —  /6.  ii<0w>,]  E  Pii  :  fflöh.  —  4.   (v/^-P  =  mrvt  :  iic, 

ffll|.i'<(onn"]   ('   ■IHId.-f-   :    iniV-/:   :  >7£:  :  ^.flo»  :   .Rnoflft» :  E  ll/-T7<^-F  :   WII.RuofIrt"  i   All»*   :   WC.   — 

iö.  flit>iWi.'{-]  A,  B,  C,  D,  E  wi-iiWi.'!.  sie;  notrc  correction  donne  la  legon  adoptee.  — 
5.  iicn-Ffi]  C,  E  »..fft-n.  —  0.  wfit]  C,  D,  E  ow.  —  ib.  iic^'o'^']  A,  C.  D,  E  at-nea»-:  B 
donne  la  lecon  adoptee.  —  7.  fl>,-/ii.>,>]  B  rt>,°Hl.>,;  C,  D,  E  A>.'7ll.>,  ■.  h.frt-fi.  —  ib.  n.t]  B 
o/?2.  —  8.  H>.-V/"h]  B  «>,•*/►">..  —  ib.  ffl>,am',1:y.]  A  0/«.  V.;  E  «»>,«■>•■>•/.•■/.:  B,  ('.  L)  donnent 
la  lecon  adoptee. 


morts,  et  Ics  animaiix  n'obeiraient  pas  ä  sa  parole,  en  parlaut  la  laiigue  hu- 
maine',  et  n'ecoiiteraient  pas  ses  paroles.  II  u'a  pas  ele  enteiidii  (dirc)  aupa- 
*ioi.  3'i,  ravant  qu&  des  aiiimaiix  aient  parle  la  langue  humaine,  liormis  '  Täiiesse 
de  Bala'äm,  qui  etait  partr  maudire-  les  fils  yV Israel.  En  cffet,  son  anesse 
lui  adressa  des  paroles '  (de  plainte)  et  (d'autrcs)  semblables.  »  Ces  liommes 
discuterent  au  siijet  du  Christ. 

11 

Certains  d'entre  eux  (pii  inontaient'  a  Jrrusalem  raconterent  aux  seribes, 
aux  pretres  et  aux  pharisicns  les  miracles  de  Notre-Scigneur,  qu'ils  avaient 
vu  dans  la  maison  de  risraelito  qu'il  avait  ressuscite  des  morts.  Eux  aussi 
furent  etonnes.   Cependaut  ils  ne  crurent  pas  en  lui.    Us   ordonnerent  aux 

1.  M.  a  m.  :  la  langue  des  fils  de  l'homme.  —  2.  M.  ii  m.  :  qui  elait  sort(,  afin  de 
maudire.  —  3.  M.  i\   m.  :  ces  paroles.  —  4.  M.  a  m.  :  qui  monterent. 


r  b. 


l!71j  VlNr.TIKMI-;  MIIIACI.K.  s.W 

•»}"<"••  •  A.Tii'iin  :  Mn  '•  .f.fiA-  :  h'r\\"»  ■■  /Mwivr'P  ■■  whs^.fxt^^r  ■■  hyy.o- 

•/  :  II.VW-  :i: 

12 

-II-  •  tu/o :  i/A" :  h''iu.h  ■■  K\'C\-t\  ■■  'rt\f\  ■■  hcAWx.n- »  m-M'  •  tt.i  ■  ff'")'y.n  ■■•:■■ 
i'/f-tth'  ■■  'vnv.  •  uumKh.  :  •'iii.ij-  :  «i.i'.n.A}''  ••  mA'  •■  v.c  ••  hti'»'  •■  'ihn:  •• 

i'Mi.'i-  ■•  h'ii'  •  .f.y.AflJh  :  ■'{•"uu:  ■■  Ihr/.-!'  ■■i-  «».cila -ö»-  ■  h-'iu.ri  •  ;..va- 

J..l'<.')A.y"  !  moil  :  ftiro-  •■  iiMV-V-  !  IK»"  :  DA"  :  >."/il.>.  :  h.frtfi]  A  01)1.;  I>,  (',  !►,  K  düniienl  la 
legon  adoplee.  —  4.  tfi>.>.p.fi]  ('  «i..>.p.^.  —  5.  t.-J-flh.  =  'V(l<:]  1!  <>iii.  -^nv. ;  C  inn->i :  -^n-C-  — 
ib.  post  -^nv.  E  a(^(/.  fl»»»»'/..  —  il).  hft.*]  E  hrt,'1>y.  /A.  ;w/"c^  A,  B,  t',  I),  E  'ihVC. 
sie;  notrc  corrcction  ilonnc  la  hjcon  adoptue.  —  ü.  -J-AVli]  l>  ""«Mi.  —  7.  ■>"?/,>  i  .«Mi.  >  do» 
<i/h-|-  1  «"»'/•  ■  l-v-iu:  1  <n]  A,  E  o/n.;  B  "/"/«O  ■  n<n>oA1-  ■•  «"'/•  =  -l-v-Mc;  C,  ü  dounent  la  Icioii 
adoptee.  —  9.  hit  (post  •"»••vn.^-)]  B  T,"//-.  —  10.  «ovm^.-i-  s  7,vt  =  •'»•a.>if.  ■  ii>i7-nr:  .  hv]  A  .i» 

■'/•\M-l-   ■■  •><{.>i1'.   !   ll>i(-n(:    ■■  M  ■■  C  «m-VKl/t-V  :  ll>i71U:  •■  h'rV  ■■  ^V..K  =  M  ;   K    au-m.^-  ,  1I>-<!.>iP   >  ll>i 

■Mir.  !  V/;  B,  1»  donneiit  la  leroa  adoplOe.  —  10-U.  Ut\l\'"lf^'}  E  o/n. 


gens,  eil  tlisant  :   «   Des  que  vous  l'aurez  trouve  ä  Jerusalem,  indiquez-nous 
son  histoire.  » 

12 

Alors  le  Sciijiiciir  Jesus  entra  dsiUS  Jerusalem.  Lorsque  las  pretres  apprirent 
que  le  Seigneur  Jesus  se  trouvait,  avec  ses  disciples,  «lans  Ic  temple,  ils  sc 
rL'Uiiirent  eiisfimble  et  viiircut  vers  lui.  Ils  lui  dirent  :  «  O  Maitrc  hon,  nous 
savons  (|iie  tu  es  envoye  '  de  la  part  du  Seigneur  et  que  personne  ne  peut 
faire  les  miracles  que  tu  fais  toi-meme.  Exposc-nous  maintenant  par  la 
perraission  de  qui  tu  (les)  fais  et  (dis-nous)  qui  est  ton  pere,  i(ui  est  ta 
mörc  et  de  quelle  souclie '  tu  es.  En  elTet,  si-  tu  es  de  souelie  proplielique'',  *  '";'}• '^'^ 
il  t'apparticnf  de  faire  des  miracles.  »  Le  Sei(jneur  Jesus  leur  dit  :  «  Les  pro- 
diges  que  vous  ine  vovcz  faire  moi-meme  ',  je  (les)  fais  par  la  puissance  de 
mon  Pere  qui  est  dans  les  cieux.  » 

I.  M.  a  m    :  ///  a.<!  ete  envoye.  —  2.  M.   a  m.  :  mais  si.  —  3.  M.  a  m.  :  de  lu  souche 
de  la  prophetie.  —  4.  M.  a  m.  :  que  vous  voijez  que  je  fais  moi-meme. 


840  LES  MIRACLES  DE  JESUS.  [172] 

13 

X  •  ri\h  :  ^n-e  •  mrtiti  •  ^wj-j^.f,  .-  ^.^.^  :  a"/Aot  •■  «^ai»"  :•=  fflf.ho»-v>.  .•  ,7, 

-Hfl  '■  V^-ililnaO'  ::: 

ft-flr/iV  ■  i^hin.h'ttfh.C  :•■■ 

aia9"t'h(:-u  ■•  j&d+n  ■  Ai-n^. '  ©aa  •  <p<1iä-  ■  a'JA»»  :  «ja?"  :  h'i.'i  •■•• 

1.  fioficy^  C  de  seconde  main  (la  lettre  °j  est  en  marge). —  2.  n>i.R  s  "Nir.  :  mnhfi  •■  <n> 
"/HC  :  H7ncfr]  A  n>,.p.  :  ii\c.  :  fl>oi>TrYir. ;  B  n\e  :  "h\c.  < /hr'M'an-,  E  o/h.  mnc.-n-,  C,  D  don- 
nent  la  lenon  adoptee.  —  3.  w-'h-u']  E  o«.  —  4.  .bvcy^-f}  ü  Wi'PC.Pt.  —  •">.  </)-M-]  E  in. 
—  iZ>.  flJ),<«^Tr-|;fi]  B,  E  ow.  ft;  C,  D  fflJ,oi>.-V|:'i.  —  (7>.  .e>'BJi'i:}P]  A,  B,  C  .e^'Bn'i:}^«»- ;  D  .p.^- 
mriT.f'ao-;  E  donne  la  leyon  adoptee.  —  ib.  A>7r.p]  A,  B,  C,  D  om.;  E  donne  la  Icgon  adop- 
tee. —  6.  post  9"t\l\  :  hn-r  dans  E  se  trouve  un  espace  blanc  d'une  demi-Iigne:  il  semble 
que  le  copisle  ait  gratte  un  mot.  —  6-7.  idjsmi(d.v-v.  :  ,1,110]  E  mfiMaff  -.  ,1,i)-flf.  —  8.  ante 
fi-nwi^  B  add.  a».  —  0.  ainin>,i,4-j:  —  >,<»%■>]  A  mAR  '  'PA.t  est  de  seconde  main  (la  lettre 
R-  est  en  suicharge);  B  r'/t^i-l:  >  V'lt\-  ■■  y"nA,>  =  h'n.-'i \  C  mr^^hC):  ■■  Piirt-  i  ?"nA  :  7-n<.  =  -vurt  , 

/"'\rt.  :  A°/A««>  :  "ift?"  :  h«%Tr ;    I)  mr':h^.■t    :    VOI\-    :    5^'flA   :   "VT-^'V  :  -'il.'l-   :    A";ft"n  :  ".M"  :  h'"l.-'f     Ic 

nom  propre  .S'E-'li-  est  de  seconde  main);  E  "/UA-  :  a>r\'h^.l:    :  fVA-  :  r'fiA  :  7-fl*.  ■■  o-ttt 
i.f-c.iM  ■■  A";A«"  I  "jA?"  :  h"%'V.  Les  benediclions  se  groiipent  ainsi  :  dune  part,  A;  d'autre 
pari,  B,  C,  U,  E. 


Lorsque  les  Juifs  eureut  entendu  sa  parule,  ils  prirent  des  pierres,  afin  de 
le  lapider.  Le  Seigneur  Jesus  leur  dit  :  «  Poiir  quelle  o3uvre  et  pour  qiiel 
jirodige  que  j'ai  faits  me  lapiderez-voiis?  » 

Puis  il  leur  dit  :  «  O  societe  des  Juifs,  sachez  que  je  suis  l'esperance  des 
peuples.  Mais  maiutenaut  j'enverrai  mes  apötres  vers  les  peuples  etrangers, 
afin  qu'ils  les  appellent  ä  ma  foi.  Quant  a  cux,  ils  recevront  mes  paroles  et  ils 
me  glorifiei-ont  avec  mon  Pere  et  avec  l'Esprit-Sainl  pour  les  siecles  des 
siecles.  Ils  deviendront  mon  peuple  k  votre  place'.  » 

Gloire  au  Seigneur! 

Q)ue,  dans  sa  misericorde,  il  garde  son  serviteur  Walda-^Yilird  pour 
les  siecles  des  siecles!  Amen. 

1.  M.  a  m.  :  ils  deviendront  poiii-  moi  un  peuple  ä  la  place  de  voits. 


TABLE  ANALYTIQLE  DES  MATIEHES 


I'aijes. 

AVERTISSKMKXT lO.MOß 

()N/.II;MK  MlUACLü 107-111 

LK  VOL  D  U.\E  GENISSE. 

1.  Une  genisse  ayant  iHe  volee,  Jösus  esl  choisi  comme  juge  ä  la  fois 
par  le  proprietaire  et  par  le  voleur.  —  2.  II  ordonne  ä  la  genisse  de 
parier,  laquello  declare  qu'clle  appartient  au  vieillard  Ki'niümour,  (lls 
de  Xäzer,  et  quelle  a  ele  volee  a  Cesaree. —  3.  II  pardonne  au  voleur 
qui  se  repent.  —  4.  Le  voleur  demande  ä  Jesus  de  devenir  son  disciple. 

DOUZIEiME  MIRACLE 111-11.-) 

JOSEPH  KT  LE  LIOX. 

1.  Joseph,  en  allant  avec  Jesus  de  Tiberiade  ä  Jerusalem,  est  epouvante, 
sur  la  route  de  Galilee,  par  la  vue  d'un  Hon  en  embuscade.  —  2.  Jesus 
le  rassure.  —  3.  Arrive  aupres  du  lion,  il  lui  ordonne  de  parier  :  le  lion 
confesse  la  divinite  de  Jesus.  —  4.  Jesus  declare  ä  Joseph  (imerveille 
de  ce  prodige  qu'il  verra  de  plus  grands  miracles  que  celui-ci.  —  5.  II 
le  fait  monier  au  sommet  du  Thabor  el  lui  montrc  sa  puissance. 

TREIZILME  MIRACLE ll(i-121 

LE  CHAMP  INONDE. 

1.  Um  habitant  de  Naplouse  ruine  par  l'inondation  de  son  champ  vient 
demander  secours  ä  Jesus  qui  se  trouvait  alors  sur  la  route  de  Naza- 
reth.  —  2.  Jesus  l'accompagne,  desseclie  Ic  champ,  fait  lever  la 
semence  et  mürir  les  epis  imniediatenient.  —  3.  II  fait  constater  le 
miracle.  —  4.  Les  lemoins  de  la  scene  ainsi  que  les  habitants  de 
Naplouse  croient  en  la  divinite  de  Jesus.  —  5.  Le  proprietaire  du 
champ  devicnt  disciple  de  Jösus  et  convertit  beaucoup  de  Samari- 
tains  et  de  Juifs. 

QUATORZIEME  MIRACLE 121-1.36 

L'IMAGE  DE  LA  VISION  1)  E/.KCIIIEL. 

1.  Les  Juifs  vantent  ä  Jesus  la  grandeur  et  la  beaute  du  temple  de  Jerusa- 
lem. —  2.  Comme  ils  le  Irailent  de  fou,  parce  qu  il  a  declare  pouvoir 
rebätir  Ic  temple  en   trois  jours.  Jesus  propose  un   miracle  comme 


842  TABLE  ANALYTIQUE  DES  MAXIERES.  [174 

preuve  de  sa  divinite.  —  3.  II  choisit  Timage  de  Li  vision  d'Ezechiel. 

—  4.  II  donnera  la  vie  aux  quatre  animaux  (face  d'homme,  face  de 
Hon,  face  de  bteuf,  face  d'aigle,  Ezech.,  i,  10)  representes  sur  Timage. 

—  5.  II  enjoint  ä  ces  animaux  d'aller  aux  tombeaux  d'Abraham, 
d'Isaac,  de  Jacob,  des  Peres  et  de  Moise  et  de  faire  venir  au  temple  ces 
saints  personnages.  —  6.  Perturbation  des  elements  :  elTroi  general. 

—  7.  Les  Juifs  voient  les  animaux  partir  en  häte  aux  tombeaux  des 
Peres.  —  8.  IIs  reconnaissent,  ä  leurs  signes  caracteristiques,  Abra- 
ham, Isaac,  Jacob  et  Moise.  —  9.  Discours  d'Abraham.  —  10.  Discours 
de  Moise.  —  11.  Transfiguration  de  Jesus.  —  12.  Jesus  demande  au 
Juifs,  temoins  de  cette  scene,  si  maintenant  ils  vont  nier  sa  divinite. 

—  13.  Les  Peres  demeurent  trois  jours  ä  Jerusalem,  oü  il  prechent 
le  nom  de  Jesus;  les  Juifs  les  traitcnt  de  sorciers  et  les  lapident.  — 
14.  Jesus  repriraande  les  Juifs  qui  le  lapidenl  aussi.  —  15.  Jesus 
ordonne  aux  Peres  de  retourner  ä  leurs  tombeaux.  —  16.  11  enjoint 
aux  animaux  de  redevenir  figures  de  limage. 

QUINZIEME  MIRACLE 136-140 

LA  FEMME  ADULTERE. 

1.  Les  .luifs  amenent  a  Jesus,  afin  qu'il  la  juge,  une  femmc  surprise  en 
adultere.  —  2.  Jesus  ecrit  a  terre  les  pöches  communs  a  tous  los  Juifs; 
il  demande  ensuite  qu'on  conduise  la  pecheresse  au  lieu  du  supplice, 
afin  qu'elle  soit  lapidee  en  sa  presence.  —  3.  II  ecrit  ä  terre  les  peches 
individuels  de  chacim  des  Juifs  qui  sont  presents;  voyant  ccci,  les 
Juifs  partent  tous.  —  4.  II  pardonne  ä  la  femme  adultere.  — 
5.  Celle-ci  raconte  son  histoire  et  convertit  beaucoup  de  gens. 

SEIZIEME  MIRACLE 140-048 

LA  SAMARITAINE  (RERFSINYÄ). 

I.  DiALOcuE  ENTRE  Jjisus  ET  LA  Samaritaine.  —  1.  Au  sujet  dc  Teau  du 
puits  de  Jacob  et  de  l'eau  de  la  gräce.  —  2.  Au  sujet  des  cinq  maris  de 
la  Samaritaine  nommement  designes  par  Jesus.  —  3.  Au  sujet  de  ses 
pere  et  mere  6galement  nonimes  par  Jesus.  —  4.  Au  sujet  du  Christ 
attendu  (Jesus  declare  qu'il  est  le  Christ).  —  5.  Au  sujet  de  la  veritablc 
adoration  de  Dieu.  —  IL  La  Sa.maiutaine  va  ciiercueii  i.es  haditanis 
])E  Naplouse.  —  6.  Elle  annonce  a  ses  compatriotes  qu'elle  a  vu  le 
Christ.  —  7.  Beaucoup  d'entre  eux  (20.500)  croient  en  Jesus,  iion  sur 
la  parole  de  la  Samaritaine,  mais  surtout  d'apres  cc  ([u'ils  ont  vu  et 
entendu.  —  8.  Jesus  congedie  ceux  des  Samaritains  qui  veulent  le 
suivre.  —  9.  Quelques  Anciens  de  Samario  cependant  [irechent  le  nom 
dc  Jesus,  de  leur  propre  initiative. 

DIX-SEPTIEME  MIRACLE l4S-l5r. 

VÜCATION  ET  BAPT^ME  DE  SIMON  ET  D  ANDRE  (GONFESSION  ET 
PRIMAUTE  DE  PIERRE). 

I.  VocATioN  DE  Simon  et  d'Andre.  —  1.  Sur  le  bord  du  lac  de  Tiberiade, 


[IT-  TABLF.  A.\M.^  ll(»UR  Df-S  MATII-MI-S.  843 

ä  Magdala,  Jesus  appelk'  a  sa  suile  Simon  et  Andr<^,  lila  de  Jonas.  — 
2.  (lonfession  de  Simon.  —  3.  Simon  voil  les  cieux  ouverts  et  onlend 
une  voi\  (jui  glmilie  Jesus.  —  II.  IJai-ti^.mi:  in:  Simox  i:t  n'AxDni:.  — 
'\.  Jesus  conduit  au  Jourdain  Simon  et  Andre,  afm  qu'ils  soicnl 
l)apli.ses  par  Jean.  —  ö.  Pendant  le  bapli^me,  les  anfjfes  Ics  couvrenl 
de  Icurs  ailes.  —  (i.  Apres  le  haplömo,  les  pieds  de  Simon  adherent 
au  roc;  son  nom  est  alors  cliange  par  Jesus  en  celui  de  Pierre,  qui 
devient  chef  supreme  de  l'Eglise  (pouvoir  des  clefs).  —  7.  Les  cieux  et 
la  terre  obeirt)iit  ä  la  parole  de  Pierre.  —  .8.  Pierre  lera  de  nombreux 
miracles. 


L)IX-lllirii;MK  MillACI.K l.-w-lüO 

C.UKlllSo.N  l)L.\  IIO.MMK  AVKL'GLE,  SOUUI)  KT  MUKT. 

1.  Un  iiommc  aveugle,  sourd  et  muel  demande  ä  Jesus,  qui  Iraverse 
Jerusalem,  de  le  guerir.  —  2.  Jesus  declare  ä  Simon-Pierre  qua  la 
guerison  qu'il  va  operer  doit  servir  a  montrer  aux  Juifs  sa  puis- 
sancc.  —  .">.  D'abord  Jesus  rend  la  parole  a  cet  infirmo  qui  confesse 
aussitöt,  devanl  Simon-Pierre  et  Andre,  la  divinite  du  Christ  et 
demande  sa  guerison  complete.  —  it.  I'"nsuite  Jesus  le  fait  voir  et 
entendre.  —  .">.  I.e  miraculc  preclie  le  nuiii  de  Jesus  et  eonvertit 
beaucoup  de  gens. 


DIX-NEUVIKME  MIRACLR 1.-.9-1G3 

RESURRECITON    DL    FILS    DE    LA  VEUVE    DK    XAIM   (YON.\S.  FILS 
DE  SÄLKM  ET  DE  BARTi  AI. 

1.  En  Iraversant  Naini,  Jesus  rencontre  le  convoi  funebre  de  Yon;\s,  de  . 
souclie  prophetique,  (ils  unique  de  la  vcuve  Bar'e'a.  —  2.  II  ordonne 
aux  porteurs  de  deposer  la  civiere.  —  3.  II  ressuscite  YoiiAs  ([ui 
confesse  sa  divinite  et  devient  son  disciple.  —  'i.  11  l'envoie  pre- 
cher,  comme  autrefois  il  a  envoye  son  ancetre  proplietiser.  — 
5.  Yonäs  annonccra  aux  Israelites  que  la  proplietie,  le  saccrdoce  et 
le  Service  divin  leur  seront  enleves  ä  cause  de  leur  incredulite  en 
Jesus. 


VLXGTIEME  MIRACLE 10.5-172 

RESURRECTION   D'UN   MORT   ET   GLolül  ICATIOiX   DE   JESUS    l'AK 
DES  15REBIS  ET  U.X  BQ-.UF. 

1.  Venu  ä  Jerusalem  pour  la  fete  des  Tabernacles,  Jesus  voit  un 
Israelite  qui  pleure  son  frere  mort  le  jour  meme  et  implore  la  venue 
du  Messie.  —  2.  II  lui  declare  qu'il  est  le  Christ.  —  3.  II  lui  propose, 
comnu!  prcuve  de  sa  divinite,  de  ressusciter  son  frere.  —  4.  Comme 
Jesus  et  risratilite  arrivent  a  la  maison  mortuairc,  des  brebis  se 
meltenl  ä   glorilier  Jesus.   —  5.    Un    büeui",   qui  allait  etre   egorge. 


844  TABLE  ANALYTIQUE  DES  MAXIERES.  [176] 

demande  ä  Jesus  de  lui  conserver  la  vie.  —  6.  Jesus  sauve  le  boeuf.  — 
7.  11  affranchit  les  brebis  de  la  servitude.  —  S.  II  ressuscite  le  mort. 
—  9.  Etonnes  de  ces  trois  miracles,  les  Juifs  et  les  Samaritains 
se  demandent  si  Jesus  n'est  pas  le  Christ.  —  10.  11s  inclinent  ä 
croire  qu'il  est  le  Fils  du  Seigneur  vivant.  —  11.  Intrigues  par  ces 
miracles,  les  scribes,  les  pretres  et  les  pharisiens  cherchent  ä  voir 
Jesus.  —  12.  Lorsque,  pour  apprecier  son  pouvoir  de  thaumaturgc, 
ils  lui  demandent  son  origine,  Jesus  leur  repond  qu'il  fait  des 
miracles  par  la  puissance  de  son  Pere  Celeste.  —  13.  Comme  ils 
veulent  le  lapider.  il  leur  declare  qu'il  enverra  ses  apotres  aupres 
des  Gentils,  qui  deviendront  son  peuple  ä  la  place  du  peuple  des 
Juifs. 


r 


INDEX  TO  TIIK  LRTTKRS  OF  SRVRRUS  AM)  Al'l'K.NDIX 
(T.  XII,  FASC.  2  AM)    l',  MV.  FASf..   l 


Acacius,  bp.  of  Berrlioea,  125. 

Alexander  of  Alexandria,   Codicils  of,    'i(i- 

57,  'ir)i-4ri'i. 

Alexandria,  .'«1.  14(5;  (Ihurcli  of,  l.'.l. 
Alexandrines.  146. 
.\nianliiis.  eiiamberlain,  1.")."!.  ' 
Amnionius,  presL.  of  Alexandria,  122.  12.'i. 

297,  298. 
.\mnionius,  scholastic  of  Bostra,   324-32(). 
.\nastasia,  deaconess,  245-288. 
.Vnaslasia,  St,  Ciiurcli  of,  at  Constaiiliao- 

ple,  322. 
Aiiaslasius,  bp.  of  Jerusalem,  13G. 

—  emperor,  149,  4G1. 

Anatolius,  deacon,  22. 
Anbar,  45. 

Andrew,  presbyter,  107. 
.Vnllumus,  St.,  Churcli  of.  at  Constantino- 

ple,  73. 
Anlhropomorphisls,  87,  88. 
Antichrist,  278. 

Antioch,  104,  151,  351,  41(i;  Synod  of,  149. 
Antony,  herniit,  156. 
aTTOxaTHCxadi;,   .370. 
Apollinaris,  bp.  of  Laodicea,  95;  Proverbs 

of,  189. 
Arcadius,  emperor,  322. 
Archelaus,  reader,  34U-349. 
Ariminum,  Synod  of,  134,  139. 
Armenia,  146. 
Aslerius,  bp.  of  Nyssa,  141.  147. 

—        prefeet  of  Constantinople,  149. 
Athanasius,  bp.   of  Alexandra,   123,  258; 

cited,  19,  25.  128,  156,  343,  350. 
Barnabas,  Apostle,  Tomb  of,  in  Cyprus,  436. 
Basil.  bp.  of  Caesarea,  123,  252,  258;  cited 

[Adt'.  Eun.),  22;  [De  Sp.   Sancto),  446: 

[Epistulac),    36,    129;    (Homiliae),   348, 

360;   (Regulae),  374;  (unidenti(ied),  35. 

446. 


Bassus,  Monastery  of,  13.!. 

Beronician,  presb.  and  archimandritc,  107, 
168. 

Byzantines,    161. 

Caesarea  in  Palestine,  Ciuirch  of,  141. 

Caesaria,  hypatissa,  157-166,  174,  364- 
429,  454-460. 

Cappadocia,  145,  146. 

Chaicedon,  .Synod  of,  36,  93,  95,  104,  120- 
122,  128,  1,33,  147-150,  152,  162.  4(;i. 

Chalcedonians,  118. 

Cliarisius,  monk,  120,  121. 

Conon,  silentiary,  294. 

Constantine,  bp.  of  Laodicea,  326-338. 

Constantinople,  119,  132,  134,  322,  456: 
Synod  of  (360),  128  (y),  130;  (381),  119, 
120;  (448),  93,95,97,  119,  120. 

Cyprus,  456. 

Cyril,  bp.  of  Alexandria,  65,  125,  136.  140, 
141,  144:  cited  [Ad  Theod.  /mp.),35U- 
{Ade.  Diodorum),  5,  19,  144;  [Adv.  Ju- 
lianum),  70, 415 ;  {Ade  Nest.),  53,  60,  02 ; 
(Adi>.  Theodoretarn),  11,  68;  (Comme/i- 
taria),  .{14,  332,  383,  437;  {De  recla 
fide),  7,  72,  73;  {X/I  Capitiila),  17; 
{Epistulae),  17,  20,  56-58,  65,  142,  144, 
204;  (Sr/iofia),  8,  17,  69;  {Thesaurus), 
184;  (unidentified),   13,  38,  .39,  101,  .305. 

Cyrillians,  62. 

Didymus  of  Ale.xandria,  440. 

Dionysius,  bp.  of  .Mexandria.  418. 

Dioscorus  1,  bp.  of  .Mexandria,  92,  94. 

—  II,  —         143,  145,  151-1.53. 
Diphysites,  105. 

Dorolheus,  bp.  of  Marcianopolis,  cited,  64. 

—  count,  288,  289. 
East  (diocese),  107,  135. 
Easterns,  312. 

Egypt,  126,  132. 
Egyplians,  160,  161. 


84  G 


INDEX  TO  THE  LETTERS  OF  SEVERUS  AND  APPENDIX. 


[482] 


Eleusinius.  bp.  of  Sasima,  29-35,  147. 

Eleutheropolis,  255. 

Elisha,  presb.  and   archimandrite,  97-106. 

Emesenes,  50-76. 

Encyclical  (of  Basiliscus),  136,  139. 

Enlrccliius,  bp.  of  Anazarba,  35,  36. 

Epliesus,  344;  Synod   of  (431),  135;  (449), 

92,  94-97. 
Epiphanias,  bp.  of  Tyre,  153,  154. 
—         Isaurian  l)isliop,  351. 

ETtidr.aov,  441. 

Eiigenia,   deaconess    and    arcliimandriless, 

443,  444. 
Eupraxius,  chamberlain,  176-245. 
Eusebius,  bp.  of  Caesarea,  96,  141;  cited, 

344,  363,  438,  440,  441. 
Eutyches,  arcliiuiandrite  of  Constanlinople, 

92-96,  118. 
Farmenotliiij,  Eg-ypüan  month,  343. 
Flavian,  bp.  of  Antioch,  125. 

—  bp.  of  Constanlinople,  93,  97. 
Gades,  151. 

Gaza,  412. 

Georgia,  patriuian,  291. 

Gregory  (of  Nazianzus),  bp.  of  Constan- 
linople, 123,  128;  ciled  [Epistulac],  1, 
18,  20,  54,  66,  129;  {Oraliones),  13,  25, 
48,  80,  81,  306-308,  319,  353,  380,  388, 
393,  416:  (unidentified),  33-35,   101.   127. 

—  bp.  of  Nyssa,    cited,    252,  256, 

335,  356. 

—  pseudo-bishop,  105. 
Iladrian,  emperor,  309. 
Ilenolikon,  148,  152. 

lleracliana,    deaconess    and    archimandri- 

tess,  450. 
Hiba,  bp.  of  Edessa,  93. 
llippocrates,  schola.stic  of  Alexandria.  IVi- 

151. 
Iliillia  d  Nu 'man,  45. 
Igiialius,   bishop   of   Antioch,    cited,    2(17, 

268,  452,  453. 
Innocent  (brother  of  Anastasia),  271. 
Irenaeus,  bp.  of  Lyons,  363. 
Isaac,  scholastic,  119,  120. 

—  Monaslcry  of,  308-310. 
Isaiah,  hlgyptian  monk,  122. 

—  pseudo-l)isli(ip,  272. 


Isaurians,  124,  130,  132. 
Isidore,  count,  41,  42,  173,  349,  350. 
Jerusalem,  309;  Mcn  of  (.Jebusites),  44. 
lohn,  archimandrite  of  monastery   of  Ila- 
nanya,  167,  168. 
—    (Chrysostom),  bp.  of  Constanlinople, 
258:    cited    (Adv.    Jiidaeos),   309,    310: 
{De  latrone  et  cruce),  368;  [Hom.   dicta 
praes.  imp.).   322,  323;    (in  Gen.),  352: 
(Psalmos),  33:   (Mallh.),  312,    319,  .355. 
381,  406,  407,  416,  439-441;   {Joh.),  301, 
.341,  414;  [Hom.),  81.  294;  [1  Cor.].,  269, 
348;  (//e5.),  81,  322. 

— •  evangelist,  Tomb  of,  at  Ephesus, 
344:  Supposed  error  in  text  of 
Gospel  oi'.  440-442. 

—  grammarian    of   Caesarea,  Work  of 

Sev.  against,  100-104. 

—  presb.  of  Antioch,  97,  98,  106. 

—  presb.  and  archimandrite   (i),   42-44, 

76-87,  132,  452-454. 

—  presb.  and  archimandrite  (ii),  42-44, 

76-87,  452-454. 

—  presb.,  archim.,  and  stylite,  44-46. 

—  Roman  (soldier),  46-50. 

—  scholastic    of    Boslra,   298-301,    302- 

308  (?). 

—  scholastic  of  Scytliopolis,  92. 
Jonathan,    presb..     archim.,    and     stylite, 

44-46. 
Judaea,  278,  279. 
Julian,    bp.    of   Halicarnassus ,     117,    118, 

461  (?):  Work  of  Sev.  against,  117, 

118. 

—  emperor,    cited,    209    (Vj:    Work   of 
Cyril  against,  cited,  70,  415. 

Justinian,  emperor,  464. 
Lainpsacus,  Synod  of,  134. 
Leo  I,  emperor,  162, 

—  pope,  Tome  of,  8,  10.  93,  10'..  120, 

149,  150,  152. 
Leontarius,  Caesar  (Leo  II.  emperor?),  102. 
Leontius,  presbyter,  318-.320. 
Luke,  evangelist,  Supposed  intcrpolation  in 

Gospel  of,  415-416, 
Macedonius.  bishop  of  Constanlinople,  35, 

436,  461, 
aaXoixiov,  101, 


'iS". 


i.\i)i:\  Kl  im;  iithus  oi- 


M  Uli.  s:,  '1", 

.Maiiiolioes,  118,  oti'». 
Marcian,  empiTor.  O'i,  'i(iC. 
Marcion,  lieresiarcli,  87. 
Maii  the  Per.sian,  93. 
Maiun,  rcader,  24-28. 

Matlhew,  ovangelisl,  Gospol  of,  Ms.  of.  al 
(ionstantiiiople.  'i^Jd;  Inti'r[)ol.>lii>ii  in  toxi 
Ol";  'i.JG-ViO. 
.Milracus,  irpwTeüwv,  'i48,  4'i'.i. 
Musonius,  lip.  of  Meloc,  i;54. 
Neon,  presb.  and  ari'liimandrite,  9.J-97. 
Xestoiianism,  93,  120,  140,  142,  144,  191. 
.Neslorius,  bp.  of  Conslantinople,  17.  18,36, 

G4,  135,  140;  cited,  62,63. 
Nicaea,  Synod  of,  96,  119,  120. 

Nice.  Synod  of.  128(yi,  134. 
Nisthora.  lierniit,  161,  162. 
üecumenius,  count,  3-22,  175,  176. 

Ülympiodorus,  presb.  (?)  of  Alexandria,  122, 
123. 

()ri»en,  440. 

I'alestine.  118,  16U.  412. 

Falestinians,  160. 

I'amphylia,  272. 

l'apias,  bp.  of  Hierapolis,  363. 

Patrick,  general,  460,  461. 

Paul,  apostle.  Torhb  of,  al  Rome,  343. 

—  bp.  of  Ephesus,  130,  139. 

—  (son  of  Viviani,  patrician,  461. 
Peter,  apostle,  Tomb  of,  al  Rome,  343. 

—  bp.  of  .\ntiocli,  136,  139. 

—  tlie  Iberian).  bp.  of  Majuma,  122. 

—  presbyler,  22. 

—  presb.  (?)  of  Alexandria,  122. 
Plianlasiasls,  364. 

lllXlXOtpiOV.    161. 

Philip,  presb.  and  monk,  105,  154-157. 

Pliilippopolis.  Synod  of,  J34. 

Pliiloxenus,  bp.  of  Hierapolis.  124.  125,  292. 

293. 
Pliocas,  cbarnbcrlain,  241-245. 
Plioenicians,  100. 
Porpliyry,  philosopber,  cited,  209. 
Procia,  339. 
Proclus,  bp.  of  (lolonia,  147. 

—       bp.  of  Conslantinople,  142,  144. 
Romans,  43,  278,  279. 

PATR.   OK.  —  T.    XIV.   —    F.    5. 


SKVKIUS  .\M>  ,\PPI;M>I\.  .s',7 

Rome,  343;  Synod  of,  l.i'.. 
Sabcllius   llie  IJliyan  .  44,  86. 
Sardica,  Synod  of,  .3()i,  302. 
Scholaslicus,  .301,  .302. 
Seleiuia,  Synod  of.  134 
Scrpius,  bp.  of  i;yrrlius,  320-323. 

—       eounl,    sopbist,    and    nrchiatrox, 
92,  310-318. 
Severus,  bp.    of  Anliocli,   Attack    againsl 
Macedonius  by,    430,    4(>0,  461:  ilymns 
in  conimemoralion  of,  402-468:   Liturgy 
of,  100;  Work  of,  againsl  Jolin  the  Gram- 
marian,   100-104;  againsl  Julian  of  iiali- 
carnassus.  117.  118. 
Siniiis,  scriniariiis,  22,  23,  444,  446. 
Sirmiuni.  Synod  of,  134. 
Solon,  bp.  of  Seleucia,  351-363. 
Soteric,  bp.  of  Caesarea,  141-143.  147.460, 

401. 
Sozomen,  bislorian.  ciled,  255. 
Stephen,  bp.  of  Seleucia,  132. 

—       (the  Isaurian),  monk   ?l  120. 
Symbatius,  Isaurian  bp.,  351. 
Synod.  See    Antioch,   Ariminum,   Ciialce- 
don,   Conslantinople,    Ephesus.    J.anips- 
acus,  Nicaea,  Nico,  Pliilippopolis,  Rome, 
Sardica,  Seleucia,  Sirmiuni,  Zela. 
Syrians,  KiO. 

Tesiamentiim  Doinini,  ciled,  158. 
Theodore     Theodosius).   bp.    of   Antinoe, 
122. 

—  bp.  of  .Mopsucslia.  142. 

—  ,    presb.  and  archimandrite,   76-87, 

451-454. 
Theodoret,  bp.  of  Cyrrhus,  93;  cited,  34. 
Theodosius,  emperor,  101,  255. 
Theodotus.    bp.    of   Ancyra.    cited,    101, 
102. 

—  bp.  of  .loppa,  105. 
Theognoslus,  442. 
Theopascliitcs,  62-04. 
Theophanes,  scholaslic,  130-137. 
Thomas,  bp.  of  Germanicea,  420-442. 

—  sijncellus,  36-39. 

Timothy  1,  bp.  of  .Vlexandria,  cited,  1.59. 

—  II  (Aelurus s    bp.    of  Alexandria. 

1.36,  139,  140:  ciled,  1(I5,  150. 

—  bp.  of  Conslantinople,  149. 


8'h8 


INDEX  TO  THE  LETTERS  OF  SEVERUS  AND  APPENDIX. 


[484] 


Tufa,  Monastery  of,  40. 

Tyre,  (^liurcli  of,  94. 

Uranius,  446,  447. 

iTban,  grammarian,  l.'58-140. 

Valentine,  heresiarch,  95. 

Victor,  presbyter,  90,  91,  103,  106,  290. 


Zacliarias.  prophet,   Findino-   of  bones   of, 
255. 
'  —  scholastic,  103,  448(?),  449(?). 

Zela,  SynoJ  of,  134. 

Zeno,  emperor,  152,  456.  ' 

Zenobius,  107. 


AÜDF.NDA  AND  CORRIGEXDA  TO  T.  XII,  PASC.  2  AM)  T.  Xl\\  KASC.  1. 


I'.  VI.  After  1.  12.     Ins.     -22.  .Itilian  of  llalicarnassus.     Zach.   Rh.,  ix.   l.J;  liril.  Mus. 

Ms.  Add.  1721A,  f.  00  v'  b". 
I'.   i:{,  transl.,  11.  6.     l"or  '  fwntws '  read  '  fntws'. 
I'.  23,  text,  11.  .'5.     b'or  oo  read  öu> 

I'.  2f),  Iransl.,  I.  7.     Add  iiotc  '  From  tlie  work  of  Peter  of  Callinicus  againsl  Damian  '. 
1'.  27.  text,  marg.     Dele  'v°a'  and  asterisk  in  text. 

—  —     n.  .'5.     I*"i)r -G' read  '  L'. 
1'.  31,  text,  1.  11.     Add  note  'M  u»;.'. 

I'.  32,  text,  I.  12  marg-.     Add  'M  20  r"  a'. 

I'.  40,  transl.,  I.  8.     Dele  'since'. 

I'.  'il.  text.  II.  2.     Für  !oj-^/  read  i«»»»;. 

—  transl.,  1.  ,">.     Per  '  polished'  read  '  piain'. 

—  —        1.9.     For  '  diirers' read  •dilTer'. 

!'.  4ö,  Iniiisl..  1.  ."i.     After  'liypostases'  add  note  'Marg.  «  divided  in  essence  (oün'»   and, 
in  Godlicad  tliat  is  divided  in  liyposlases  and  not  »  '. 

—  —       —        For 'dislincl' read  •  not  confused'. 
I'.   'i7.  text,  1.  .").     For  ^oooi  read  u>x>>. 

I'.  48,  text,  1.  7.     For  ciojLoiaio  read  iinunivi. 

I'.  .")(),  text,  I.  8.     The  passage  from  Ihis  point  i  viuöcs,    to  p.  50  1.  8  ( ,.,aa .>»..; ,i  is  in   X 
134  V'  b,  the  followiiig  text  being  lost  througli  a  lacuna  in  Ihe  ms. 
The  Syriac  version  is  difl'erent,  but  the  only  essential  varianl  is 
tliat  in  place  of  yisxjoo ....  -«  yo.^   p.  51,  1.  6,  7)  it  has  ;  ,,^\oi ...  it^  .^^ 
To  render  this  text  \ve  mus(   in  place  of  '  bcsides  ....  urigiiially ' 
(1.  7,  8)  read   '  after  lic  liad  read   wliat  related  to '.     The  extract 
conies  from  the  work  of  Peter  againsl  Damian. 
.   76,  text,  1.  0.     l-'or  __3|jtio  read  ...-m». 
.  8(),  text,  I.  9.     For  ijj«j_  read  ^oq_i_. 
.  90,  transl.,  n.  2.     For  '  episcopaey '  read  'banishment'. 
.  96,  text.     Dele  note. 

.   131,  transl.,  1.  5.     .\fter  'a'  ins.  '  complete '. 
.   132,  text,  1.  5.     For  jdojo^x^  read  Ubojo^l^^. 
.   146,  transl.,  1.  iilt.     After  '  while  '  ins.     I'. 
.   152,  transl.,  1.  1.     Dele  2'"'  coinma. 
.   1.".9,  transl..  1.  13.     After  ■  Answer".  ins.  •  «  Slie  ought  not  tili  she  is  purified  ■■  ,  and 

dele  invcrled  commas  with  next  sentence. 
'.  174,  transl.,  1.  3.  4.     For  '  then  only'  read  '  at  tliat  very  tinie'. 
'.   177,  transl.,  n.  1.     For  '  13"'  read  '131'.  and  for  ■  IST  read  ■  182'. 
'.   180,  marg.     After  '  Z  31  v"  b '  ins.  ref.  ' ' '. 


850    ADDENDA  AND  CORRIGENDA  TO  T.  XII,  PASC.  2  AND  T.  XIV,  F.  1.   ^486] 

P.  250,  Iransl.,  n.  2.     Add  'See  also  Mercali  in   Oriens   Christianus,  Neue  Serie,  iv, 
p.  62'. 

P.  252,  transl.,  1.  7.     Add  nole  '  Tliis  passage  to  the  end  bf  the  citation  is  published  in 
Greelvin/».  C,  LXXII,  719 '. 

P.  260,  text,  left,  1.  1.     For  in^j^-i  read  |c^v-/- 

P.  2ö2,  transl.     Add  note.     '  The  last  sentence  is  cited  in  Greek  Ironi  Sev.  withoiit  name 
of  addressee  in  P.  Junius,  Cal.  in  Job,  p.  63 '. 

P.  263,  text,  right,  1.  16.     For  y.;u  read  ;.^. 

P.  269,  text,  left,  1.  16.     For  i^^^iv.  read  t^i^-i^. 
—        —     n.  5.     For  o,po|  read  öipo;. 

P.  273,  transl.,  note.  Add  'and  has  been  editod  with  French  translation  by  M.  (lliaine 
in  Oriens  Cltrisdanus,  Neue  Serie.  III,  p.  3(i:  see  also  Mercati 
in  id.  IV,  p.  59.  The  (!optic  text  contains  only  the  introductory 
sentence  and  the  commentary  on  Matth.  xiii,  51,  and  the  present 
reference  is  Vat.  Copt.  62.  f.  243'. 
For  o;.t-;  read  ov^t^;. 


P.  282,  text,  n.  1. 
P.  284,  text,  I.  13 
P.  287,  transl.,  1.  3. 


For  v^vio...  read  ^t^o.. 


P. 
P. 


288 


290 


Add  note  '  Tliis  sentence  is  published  in  Greek  in  Oamer,  Cat. 

in  Act.  Apost.,  -p.  298,  and  is  followed  by  the  words  ;jie6'  -i^v  fjj/Epwv 

X.   vuxTwv   oüx   £(7Tcxi  Trf.pioooi;  X.   [j-rivöjv   x.   eviauTwv   ävaxüx^wcii; '. 
transl.,  n.  3.     Add  'and  other  extracts  in  Gramer,  Cat.  in  Matth.,  125;  Cat.  in 

Act.  Apost.,  p.  188,  255  '. 
text,  n.  1.     For 'p.  1,  n.  ISO' read  p.  180,  n.  r. 

—  —  n.  5.     Dele  numerals.  • 
P.  295,  text,  n.  1.     For  t|i  read  t^U)'>. 

P.    302,  te.\t,  ad  Iin.       Add   I-q-.»^   (— ßi    ^^.^oo;    oci    |;.^|.iiu    Ticdo^q^oII  .maj^^^^    ^3(    U\^    04J    r^. 

P.  304,  lext.  Dele  1.  1. 

P.  306,  text,  1.  13.     For  i^-nj  read  \^i^. 

P.  307,  transl.,  1.  0.     For  'the  enigma '  read  'such  an  enigma'. 

P.  346,  text,  1.  ult.     insert.  pp/o.  before  |i-.«v<-.;.  and  dele  al'lcr  \^~^<. 

P.  352,  text,  1.  3.     For  i-ioUiai>.«  read  vio^»i'!• 

P.  354,  text,  n.  6.     For  ^o^  i-i-so;o  read^oa»  —  mjo.o. 

356,  transl.,  I.  4.     After  ■  was'  ins.  'in  the". 

357,  text,  1.  3.     For  |-^Qi.ji>;  read  Ujsq:^^».. 
.560,  text,  1.  8,  10.     For  ref.  '  -'  read  ' '  '. 
362,  text,  I.  13.     For  ref.  ' " '  read  '  '"■,  and  for  ' '»'  read  ' '  '. 
364,  text,  left,  1.  7.     For  y.\icoo;  read  .^icoo.. 
368,  text,  n.  3.     Dele  I"  c. 
371,  transl.,  1.  10.     The  refT.arc  to  llic  notes  on  p.  372. 

P.  372,  text,  1.  ull.     Dele  stop  before  «:>.. 

P.  373,  transl.,  n.  7,  1.  2.     For  '4'  read  '5'. 

P.  375,  texl,  righl,  1.  ull.      Ins.  füll  stop  al  end. 

P.  377,  text,  right,  1.  ult.     For  Uto^o  read  -.xs-ioae. 

P.  382,  transl.,  I.  ult.     Tlie  ref.  ' ' '  is  to  the  nole  on  p.  383. 

P.  386,  transl.,  1.  8.     For  ref.  '  •"  read  '  - '. 

—  —        I.  9.     For  ref.  'V  read  '^'. 

P.  38S,  text,  1.  8,  10.     The  heading  bclongs  to  the  right  col.  only. 
P.  390,  transl.,  1.  6,  7.  8,  11,  12.     For  ref.  '  ' '  read  '  - '. 


P. 
P. 
P. 
P. 
P. 
P. 
P. 


['.87]  ADDHND.V  AM)  CORIUGKNDA  TO  T.  XII,  KASC.  2  AND   I .  MV.  F.  1.     «..l 

1>.  391,  transl.,  n.  3.     Dele  •^'. 

l'.  302,  texl,  n.  .!.     For  o,  read  <>,. 

_        —     n.  8.     Dele    K'. 

r.  400,  transl.,  1.  II      After  'of    ins.  ref.  ' '  . 

P.  403,  texl,  n.  2.     For  '1,  ii'.read  '1.  11'. 

!'.  418,  texl,  1.  !).     For  ref.  ' ''  read  '•''. 

I'.  'i.iO.  texl,  n.  4.     For  Mim.^!  —  lai,;  read  1.0«..  — iq\.  ii^^i  ^  (erased  in  G)  iJoi»  u--»!- 

■  I  .n.iyij^;    |nm.»|    Uool^ 

P.   431.  text,  1.  2.     Aficr  iii..  ins.  ref.  "'    and  dele  altor  u^;. 
—     1.  .").     Aftrri;ji  in.s.  fidl  slop. 
_  —     1.  II.     Foru^    Ol  1^4  read-"v:i4  0/  ^i^\  and  l'or  ref.  '-"'  read  •'--'. 

—  —     1.  ult.     l'\ir  ref.  •'-'- '  read  '■'•*'. 

—  —     II.  17.     For  |].(  read  ip. 

—  transl.,  n.  2.     Dele  stop  belbrc  k. 
I'.  4.32.  text,  1.  1.      l"or  |a^  read  |a_j. 

—     1..").     Aller  ipav  ins.  ref.  •'' and  dele  half-brackel. 

—  —     n.  8,  13,  17.     l""or  K  read  Kat. 

—  —     n.  1.3.     For  •  Cr. '  read  •  ('. '. 
P.  43.3.  lext,  n.  1.     For  «tovoip  read  <I>oao'ip. 

—  —     n.  10.     For  -r^i  read  ;jo(. 

—  —     n.  1.3.     F"or  -h^i  read  j^^.. 

—  transl.,  1.  0.     For  '  lahoul '  read  -abouf  and  for  •  apocrvpha'  '  apocryphal  . 
P.  437,  text.  1.  11.     For  ^;jii.o,  read  ^;^(. 

— •         —     1.  12.     For  loo,/  read  loo,. 
P.  439,  toxi,  1.  2.     For  ref.  '  - '  read  "  '. 
P.  442,  transl,.  n.  2.     For  -ecc'  read  'exe 
P.  4.^52,  texl,  n.  '.).     For  '■''  read  "'. 

—  transl.,  1.  3.     For  'a'  read  'at'. 
P.  453,  text,  n.   1.     For  'O'  read  0. 

—  —     n.  6.     For  aii«  read  ai^of. 

P.  4,14.  transl.,  1.  6,  7.     l"or 'urging  it  to  escape' read 'snalching  if. 

P.  458,  text,  n.  3.     After  ^^o,.  ins.  'JNIarg. '  and  dele  al  end. 

P.   'i(i(i.  transl..  1,  iilt.     For  ref.   ''"  read  '-'. 

P.  401.  Irans!.,  n.   1.     For  npoxpi;a-iaEiv  read  llpoxpiiiaii^civ. 

P.  464,  texl,  1.  7.     F^or  v,»,^;  read  v'^'s'^a^!- 


CONTENTS  OF  T.  XII,  FASC.  2  AND  T.  XIV,  FASC.  1 


0 


u 


Introduction j,, 

List  of  mss X 

Letters  of  Severus  : 

1.  To  Oecumenius  the  count,  about  properties  and  Operations 3 

To  Oecumenius  the  count,  about  the  same 14 

To  Oecumenius 22 

2j.  To  Simus  the  scriniai-ius 22 

5.  To  Eusebius  the  scholastic 23 

6.  To  Maron  the  reader 24 

7.  To  Maron 28 

8.  To  Maron.  . 28 

9.  To  Maren 28 

10.  To  Eleusinius  tlie  bishop 29 

Jl.   To  Eleusinius  the  bishop ;jl 

12.  To  Eleusinius 3.-, 

13.  To  Estorechius  (Entrecliius),  bishop  of  Anazarba,  about  the  disputation  concer- 

ning  Macedonius ,j,-, 

14.  lolhomas  Wie  sijnceUus,  in  answer  to  a  question 3« 

15.  To  Thomas  the  syncellus,  on  natures  and  hypostases 38 

10.  To  Tliomas  tlie  sijncellus 39 

17.  To  Thomas  the  presbyter 40 

18.  To  the  monks  of  Tufa 40 

19.  To  Isidore /,! 

20.  To  Isidore  the  count ; 41 

21.  To  Isidore  the  count 42 

22.  To  John  and  John  the  presbyters  and  arcliimandrites 42 

23.  To  Jonatlian,  Samuel,  and  John,  presbyters  and  archimandrites,  and  the  orliio- 

dox  of  .Vnbar  and  llirlha  d  Nu  man 44 

24.  To  John  the  Roman,  on  trinc  Immersion  and  chrism 4(j 

2ü.  'l'o  the  Emesenes : 50 

2().  To  John,  Theodore,  and  John  llie  archimandrites 7(i 

27.  To  John,   Theodore,   and   John,  the   presbyters   and   airliimandriles,  on    the 

Codicils  of  the  Alexandrine 7{i 

28.  Against  the  Anthropomorphisls 87 

29.  To  .Vntoninus,  bishop  of  Berrlioca 88 

30.  To  Victor  the  presbyter,  on  the  Eucharisl 90 


'^89!                CONTKNTS  OF  T.    .MI,  IWSC.  2  AM)    1.   \I\  ,  lASC.  1.  .sr.H 

:i.  To  StM'gius  IIa-  pliysician  aml  sopliisl •i) 

.'tl.  To  tlie  ortlindox  ;il  Tyro <.)'i 

.;!.  To  Xeon  llii' i>r(>sl)yter  and  arcliimandrili',  al)(iul  Ihe  recpplion  of  luitvolics.  .   .  *»j 

:!'i.  To  Klislia  tlie  presbyler  and  arcliimandrito itT 

.i.'i.    To  the  nionks  oftlip  East I((7 

:i(i.  To  Isaac  llie  scliolastic ir.i 

.>7.    To  Charisius  llic  monk 120 

38.  To   Peter,   Aminoniiis,    and   Olynipiodoriis.   aboul    llic    naming  of  Peter  of 

Alexandria 122 

:>'.».  To  llie  prosbyters  at  .Me.'candria 123 

40.  To  llie  monastery  of  Bassus.  aiionl  names 13.5 

41.  To  Musonius.  l)isliop  of  Meloe 134 

42.  To  Theopliaiies  tlie  scliolastii; 130 

'i.!.    To  Tlieophanes 137 

44.  To  Urban  the  jj^rainmarian 138 

45.  To  Scloric  [Sotericj,  bisliop  of  Caesarea 141 

46.  To  ilippocrales  the  scholastic 144 

47.  To  Hippocratos  the  scholastic 1.50 

'iS.  To  Ilippocrales 151 

V).  To  Dioscorus,  palriarch  of  Ale.\andria 151 

M).  To  rjioseorus,  bisliop  of  .Vlexandria 153 

.">1.  To  .\nianlius  the  chaniberlain,  aboul  Mpiphanius,  nielropolilaii  of  Tyre.   .  .   .  153 

52.  To  Pliili])  llie  presbylcr  and  moni<,  aboul  the  formalion  of  man.  and  on  the 

iiionaslic  liabit 154 

53.  To  Caesaria  the  hypatissa 157 

5'i.  To  Caesaria  the  hypatissa 160 

55.  To  Caesaria  Ihe  lu/patissa 161 

5(3.  To  Caesaria  the  hypatissa,  in  bis  own  defence t(i2 

57.  .\bout  Ordination lü(i 

58.  To  Zenobius 1''" 

5!).  To  .Vndrew  tiie  presbyter 16/ 

(iU.  To  John,  archimandrite  of  the  monastery  of  llananya 167 

61.  To  the  convents  of  virgins 168 

List  of  mss.  used  in  T.  .\n\  fasc.  1 1"2 

Letters  of  Severus •'■* 

02  [19).  To  Isidore  the  count 173 

63.  To  Caesaria 1 ' 'i 

ti4.  To  Oecumenius 1"5 

65.  To  Eupraxius  the  chamberlain,  in  ans\v(!r  to  questioii« 176 

66.  To  Eupraxius -^^ 

67.  To  Eupraxius  the  chamberlain "-3'J 

68.  To  Phocas  and  Eupraxius  the  chamberlains 241 

69.  To  Anastasia  the  deaconess -^^ 

70.  To  Anaslasia  the  deaconess -'^ 

71.  To  Anaslasia  the  deaconess -" 

72.  To  Anaslasia  llie  deaconess ■***' 

73.  To  Dorotheus  the  count,  on  Matlh.  xiii,  23 -^^ 

74.  To  Victor  the  presbyter --'^ 


854  CONTENTS  OF  T.  XII.  PASC.  2  AND  T.  XIV,  PASC.  1.  [490] 

75.  To  Victor  the  presbyter 290  ' 

76.  To  Georgia  the  patrician 291 

77.  To  Pliiloxenus  the  bisliop 292 

78.  To  Conon  the  silentiary 294 

79.  To  Prolius  the  general 295 

80.  To  Amnionius  the  presbyter  of  Alexandria 297 

81.  To  John  ol'  Bostra 298 

82.  To  Scholasticus 301 

83.  To  Jolin,  on  the  abolition  of  Ihe  law 302 

84.  To  the  monks  of  the  monastery  of  Isaac 308 

85.  To  Sergius  the  count  and  archiatros ',!10 

86.  To  Sergius  the  count  and  archiatros 316 

87.  To  Leontius  the  presbyter,  on  Maltli.  xxvi,  29 318 

88.  To  Sergius,  bishop  of  Cyrrhus ^ .  320 

89.  To  Ammonius  the  scholastic  of  Bostra 324 

90.  To  Constantine.  bisliop  of  Laodicea 320 

91.  To  Constantrae,  bishop  of  Laodicea 328 

92.  To  Procia,  on  the  equality  of  the  sexes  in  Paradise 339 

93.  To  Archelans  tbe  reader •  ■  •  ; ^'^^' 

94.  To  Arclielaus , 348 

95.  To  Isidore  tlie  count 349 

96.  To  Solon,  bishop  of  Isauria 351 

97.  To  Caesaria  the  hypatissa 364 

98.  To  Caesaria  the  hypatissa 370 

99.  To  Caesaria  the  hypatissa 383 

100.  To  Caesaria 399 

101.  To  Caesaria  the  hypatissa 416 

102.  To  Caesaria. the  patrician 423 

103.  To  Caesaria 423 

104.  To  Caesaria 425 

105.  To  Caesaria  the  hypatissa 426 

106.  To  Caesaria,  on  Eccl.  iv,  17 428 

107.  To  Thomas,  bishop  of  Germanicea 430 

108.  To  Thomas,  bishop  of  Germanicea. 434 

109.  To  Theognostus 443 

110.  To  Eugenia  the  deaconess  and  archimandritess 443 

111.  To  S'mwis  i\iC  scriniariiis,  on  the  divine  inilalion 44'« 

112.  To  Uranius 446 

113.  To  Zacharias 447 

114.  To  Mitraeus 448 

115.  To  Heracliana 450 

IIG  (27).  To  John,  Theodore,  and  John,  the  presbyters  and  archimandrites,  on  the 

Codicils  of  the  Alexandrine 451 

117.  To  Caesaria  the  hypatissa,  on  the  departed 454 

118.  To  Soteric,  bishop  of  Cappadocia  (Coptic) 460 


',ni]  CONTKNTS  OK  T.  XII,  FASC.  2  AN'I)  T.  XIV,  FASC.  1.  .S55 

A  !•  1>  E  X  D  I  .\ 

A  canoii  for  tlie  coinmi-mDi-atioii  of  Sevenis 'i<'>2 

Indices  lo  T.  \  I,  fasc.  i  and  T.  VII,  fasc.  ö  (The  liymns  of  Scverus  . 

Autliors  ol'  liyinns ....  'iG!) 

Names  and  subjects '«'JO 

Cilations '«"0 

Krrata  lo  tlie  livnins 480 


i'.vru.  ou.  —  T.  xiv.  -  1-. 


56 


TABLE  DES  MATIERES 

DU  TOME  XIV 


Pages. 
Pasc.  I.  —  A  COLLRCTION  OF  LETTERS  OF  SEVERUS  OF  ANTMOCH,  II. 

Manuscrits 2 

Texte  syriaque  et  traduction  anglaise 3 

Appendix 292 

Tables  supplementaircs  des  T.  VI,  fasc.  1  et  T.  VII,  fasc.  5  (les  hymnes 

de  Severe) 299 

Errata 310 

Fasc.  II.  —  THE  LIFE  OF  ABBA  JOHN  KIIAME. 

Introduction 317 

Texte  copte  et  traduction  anglaise 321 

Tables 371 

Fasc.  III.  —  M0UFAZZ\L  IBN  ABIL-FAZAIL,  «  HISTOIRE  DES  SULTANS 
MAMLOUKS  »,  IL 

Texte  arabe  et  traduction  francaise 37;, 

Fasc.  IV.  —  SEI  SCRITTI  ANTITRITEISTICI. 

Introduction (177 

Texte  syriaque  et  traduction  italienne G79 

Tables 772 

Fasc.  V.  —  LES  MIRACLES  DE  JESUS. 

Avertissement 763 

Miracles  XI  ä  XX 707 

Table  analytique  des  matieres 841 

Index  to  tlie  Letters  of  Severus  and  Appendix,{T.  XII,  fasc.   2  and  T.   XIV, 

fasc.  1) 845 


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