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R. GRAFFIN — F. NAU

PATROLOGI\ ORIENTALIS

TOMUS DECIMUS SEPTIMUS

BE. W. BROOKS,
Joun or Erussus. Zives of the Eastern Saints (l).
MS ΝΕ 1. PETIT.
DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. Documents
vı-xxıv : Kuvres anticonctliarres de Marc d’Ephese.
III. — RENE BASSET.
LE SYNAXAIRE ARABE JACOBITE. V. Les moıs de Baounah,
Abib, Mesore et jours complementaires.
DVS. GREBAUT.

Les MiRACLES DE Jisus. Miracles XXI-XXX.

PARIS
FIRMIN-DIDOT ET C®, IMPRIMEURS-EDITEURS
LIBRAIRIE DE PARIS, 56, RUE JACOB

1923

u use ee u

JOHN OF EPHESUS
LIVES OF THE EASTERN SAINTS

SYRIAC TEXT EDITED AND TRANSLATED
BY
E. W. BROOKS

I

Nihil οὐσία. 66
Parisiis, die 4° maii 1923.

R. GRAFFIN.

PERMIS D’IMPRIMER

a Paris, le 4° mai 1923.
"RL DAPAEME, I

v. gen.

ων:

INTRODUCTION

Until 1853 the name of John of Ephesus was hardly known except from
scattered references in extracts from the so-called Dionysius and other
authors published by Assemani; but in that year the 3" part of his Eccle-
siastical History was published at Oxford by W. Cureton, and this was soon
followed by J. P.N. Land’s pamphlet Johannes Bischof v. Ephesos der 1° syr-
ischer Kirchenhistoriker (Leiden, 1856). In 1860 an English translation of
Cureton’s text was published at Oxford by ἢ. Payne Smith, and in 1862 a
German translation by J. M. Schönfelder at Munich. Finally the Commentarii
de Beatis Orientalibus and fragments of the 2" part of the Eecclesiastical
History appeared in tom. II of Land’s Anecdota Syriaca at Leiden in 1868,
and a Latin translation ofthe same by van Douwen and Land was published
at Amsterdam in 1889. Since that time however two works have appeared
which are invaluable for the purpose of enabling us to supplement John’s
published works and correct his text, M. Nau’s analysis of the 25 part of
the history from the so-called Dionysius in R. 0.C., II, p. 455, (1897), and
the first two volumes of M. Chabot’s edition of Michael the Syrian (Paris,
1899, 1901)". Other studies of our author’ have been published by Land’,
H.G. Kleyn°’, and L. Duchesne ‘; but all these have now been thrown into
the shade by the great work of A. Dyakonov, Ioann Efesskiy (Petrograd, 1908),
in which 402 pages are oceupied by a critical aceount of John’s life and
works, and full use is made of the new information derived from ‘ Dionysius’
and Michael. In consequence of John’s careless methods of writing the
chronology of his life and of the facts which he records appeared to be
an almost insoluble puzzle; and it is not the least of Dyakonov’s many merits

1. Some fragments are also preserved by Elijah of Nisibis ((. δ. ὦ. 0,
tom. VII, VIII). — 2. De gedenkschriften v. een Monoph. wit de 6" eeuw (K. Ak. v.
Wetenschappen, Verslagen en Mededeelingen; Afd. Letterkunde, 3'° Reeks, DI. v,
p- 237. Amsterdam, 1888). — 3. Een blik of het godsdienstig leven in de oostersche Kerk
d. 015 eeuw (Theol. Studien, VII, p. 229. Utrecht, 1889); Bijdrage tot de Kerkgeschie-
deniss v. het Oosten gedurende d. 6" eeuw (Festbundel aan M. J. De Goeje.
Leiden, 1891). — 4. Jean d’Asie. Memoire lu devant les 5 Academies le 25 oct. 1892
(Journ. Officiel, n° 299, p. 5200). I take this ref. from Dyakonov, but cannot find the
work.

=

he

INTRODUCTION. Hr]

IV
that by a laborious investigation of the whole subject he has succeeded in
bringing order out of chaos.
him; but in general my chronology is based upon his work (I have not
thought it necessary to occupy space by mentioning his name every time),
and I am thankful indeed to have been spared the necessity of attempting
what seemed to be an impossible task.
John of Ephesus (so called from his titular bishopric) was born about 507
in the territory of Ingila in the territory afterwards known as Armenia IV ',
which for ecelesiastical purposes was united with the province of Mesopo-
tamia of which the capital was Amida, and at the age of 3 or 4 was placed
in the neighbouring monastery of the stylite Maro at Ar'aRabtha?. At the
age of 15, after Maro’s deatlı, he moved to the monastery founded by John
Urtaya at Amida°, the monks of which, having been expelled during the
persecution of 521, were then residing in the deserted monastery of Mama
at Hazim, where they remained 5 years, i.e. till 526°. The archimandrite
at this time was Sergius’, who from the dates given in ch. 58 seems to have
died in 523°, so that the author’s migration may be placed in 522/3'.
After other wanderings the monks were at the end of 530 allowed by Jus-
tinian to return to Amida°. In the preceding year John had been ordained
deacon by the exiled bishop John of Thella (Constantina)®. The quiet life
in the monastery seems however not to have suited him, and he frequently
travelled about to visit other monasteries and celebrated hermits; in 532
he accompanied his friends Thomas and Stephen to Antioch "ἢ, and in 534
undertook a journey to Egypt, and in 535 visited Constantinople''. At’the
end of 536 or beginning of 537 the patriarch Ephraim of Antioch followed up
the final condemnation of the Monophysites at the synod of 536 by a ‘descent
to the East’, when tlıe monks were again expelled '*. They then removed
to Thella d Thuthe in the region lying W. of Amida, and on being expelled
thence came to the monastery of the Poplars at the extreme limit of the
Amidene territory '’. But there also they were not let alone, and this time
they were dispersed; but in 539 the bulk ofthem, headed by the archiman-
drite Abba and ineluding our author, came to the territory of Claudias on

1. This was inhabited by a mixed Syrian and Armenian population; but Ingilene

seems to have been predominantly Syrian. — 2. P. 64. — 3. P. 84; see also ch. 51. —
4. Ch. 35. — 5. Ch. 58. — 6. Dyakonov, p. 38, n. 51. — 7. See p.83, n. — 8. Ch. 35;
‘Zach. Rh.’, vırı, 5. They were in exile 9: yrs. and returned in Ind. IX (Dyakonov,
p. 28, n. 160). — 9. Ch. 24. — 10. P. 207. — 11. P. 209 (seen. 1), 211. Dyakonov (p. 47)

putsthe Egyptian journey in 535, but himself notes that, since there is no mention of
the ecelesiastical revolution that followed the patriarch Timothy's death (7 Feb. 535;
see Byz. Zeitschr., ΝΠ, p. 49), it must have been before that time. — 12. Ch. 35, ὅδ;
Land, p. 294; ‘Zach. Rh.’, x, 1; γώ. Monoph. (C. δ. C. O., tom. XXV (l)),.p. 65. —

13. Ch. 35; cf. ch. 58 and Land, p. 295.

In a few places Iam obliged to differ from

|
|

| INTRODUCTION. v

the Euphrates'. Thence in 540 John, perhaps following Abba, who fled
to Constantinople about this time, removed to the capital, and never per-
manently returned. In 541 he made a second journey to Egypt, and in
the autumn of the year he went to Palestine, where the plague was just
beginning”, and thence to Mesopotamia, and returned through Syria to
Constantinople. The date is fixed by the fact that he met John of Hephaes-
topolis performing ordinations in Asia Minor °, for in 542 James and Theo-
dore were appointed for that purpose ἡ.

In 542 John was selected by the emperor for the task of converting the
pagans in Asia on condition that he should convert them to the Chalce-
donian faith®. Probably however he did not wholly neglect the oppor-
tunity for propagating Monophysitism, for, when James Burd'ana passed
through Asia Minor, he consecrated seven bishops. Among these was John
himself, who was made bishop of Ephesus, the metropolis of Asia°, whence
he is often called ‘John of Asia’. The date.of his consecration may be
gathered from the fact that he was consecrated at almost the same time as
Kashish of Chios‘°, who, having begun travelling with John, continued to
travel for 13 years, and then lived 5 years in Chios before being made
bishop’. Now the travelling must apparently have begun between 540,
when John left his monastery, and 542, when he undertook the mission to
the pagans°, and this brings the consecration to 558-60, and it should pro-
-bably be fixed to 558°. He was still a deacon in 541, for he ofliciated as
such at the ordinations performed by John of Hephaestopolis, and the date
of his presbyterate is unknown. There is nothing to show that he ever
resided at Ephesus; and after the death of the patriarch Theodosius in 566
he became the acknowledged head of the Monophysites in Constantinople,
where many Syrians had taken refuge under the protection of the empress
Theodora and after her death (548) continued to enjoy the favour of Jus-
tinian, who encouraged them to come to the capital in order that he might

'° and

bring pressure to bear upon them for the purpose οἱ ellecting a union
leave the Monophysites in Syria without leaders. In this object he faıled;;
and, though his successor by using more violent measures ellected a tem-

porary union (571)'', it was repudiated by the eastern Monophysites, and

1. Ch. 58; seen. ad loc. — 2. Land, p. 310. — 3. Ch. 25. — 4. Ch. 50 (Dyakonov,
pP. 62). — 5. Mich., p. 287; R. O.C., II, p. 482. — 6. Ch. 50. — 7. Ch. 51. — 8. Dya-
konov (p. 81) supposes it to have begun between 537 and 540, and fixes the consecra-
tion to 555-8; but he does not note that J. states that the travelling was in the West.
There is no evidence that he was in the West between 535 and 540. — 9. See
n. on ch. 56. Itmay be added that 540, when J. (and probably Kashish also) left the
monastery and wentto CP., is the most likely time for the travelling to have begun.
— 10. See ch. 25. — 11. H. E., 1, 24.

vI INTRODUCTION. [vı]

the division between East and West eventually led to a schism (575)'

which John is found on the opposite side to his hero James*. The union
however did not last even in Constantinople, and the Monophysites suffered
frequent persecutions as long as John lived. His history ends in 585, and
he probably died in 586 after a year spent in prison at Chalcedon’; but with
the last 18 years of his life, which fall after the completion of the Lives of
Ihe Eastern Saints, we have little econcern. For the first two years of his
residence in Constantinople (540-2) he lived in the house of the patrician

ἢ: Probus‘, nephew of the emperor Anastasius, and after this, when he was in
a the capital, his quarters were perhaps for a time in the palace of Hormisda,
4 where many of the refugees were settled under the protection of Theodora’;

but at some time between 542 and 546° the chamberlain Callinieus, who in

565 held the oflice of praep. sacri cubiculi”, gave him a villa at Sycae* (pro-
bably that previously occupied by Mare the solitary, who died in 542/3)'
; which he turned into ἃ monastery known as ‘the monastery of the Syrians’',
of which he was archimandrite '°, and this was his head-quarters until in

578 it was confiscated by the patriarch Eutychius ''

His earliest work was a history of the persecution, which was probably
written in 537 '?, and does not now exist. He also wrote, probably in 544,
an account of the plague of 541/2'*; but it ıs not certain that this was ever
published as an independent work. Both of these were doubtlessly incor-
porated in the Ecelesiastical History, which extended from the time of Julius -
Caesar to 595, and was divided into three parts '‘, of which the first probably
came down to the time of Theodosius Il '’, and the second to 571. Of part 1
der we have only eitations in Michael; but of part 2 large fragments exist, and
Ἧς with the help of ‘Dionysius’ and Michael it may be possible to restore it
3 almost entirely. Part 3 exists almost complete. Another work, now lost,

was a defence addressed to the Eastern Synod in the matter of the union
of 574 and written not later than 575'°. There remains the most charac-
teristic of all his works, the Histories concerning the ways of life of the blessed

Easterns, or, as it is more conveniently called, Lives of Ihe Eastern Saints "ἢ,

1. H. E., ıv, 13. — 2. Ch. 49. — 3. Mich., p. 364 (Dyakonov, p. 165). — 4. P. 157. —

Br. . Ch. 47. — 6. The date is fixed by the fact that Leontius, who died before the Lives

were written (566), lived 20 years in the monastery (ch. 39). Dyakonov (p. 86), appy-

ji confusing him with Aaron (ch. 38), makes him die in 560, and therefore throws back

the origin of the monastery to Mare's lifetime. See n. at end of ch. 36. — 7. Corippus,

Laus Justini, i, 75 ff. — 8. H. E., αι, 41. For the site see p. 298, n. 2. — 9. Ch. 36

’ (see tit.), and, for the name, p. 187, ἢ. 1. — 10. P. 298, ch. 36 init., 38, 39, 40, 41, 51-

11. H. ΚΕ. 1,6. —12. Seech. 35, 2" note. — 18. Land, p. 325 (Dyakonov, p. 168).

Ϊ -14. H.&., 1, 3; Mich., p. 377. — 15. It is most likely that he would end part 1 at

{πὸ point where Socrates and Theodoret end, but the evidence adduced by Dyakonov

p- 179) is to me unconvincing. — 16. H. E., πὶ, 6 (Dyakonov, p. 169). — 17. Lives is
the easiest designation; but many are only detached anecdotes.

[νπ INTRODUCTION. vn

58 short lives or stories of hermits and others with whom the author was
contemporary, after the style of Palladius and Theodoret, but containing
more ofthe personal element, and including lives not only of obscure asceties
but also of men who played a part in history' besides a few more general
chapters on life in Monophysite cireles in his time?. This seems to have
been written in 566°, and amplified in 567‘, and again in 568°. We have
one ms. only which contained the whole work: (1) Brit. Mus. Add. 14647 (A),
written in 688 in a good estrangelo hand. This ms. consists of 20 quires
of (normally) 10 leaves each, the 1° leaf being marked with the number of
the quire in estrangelo, and the next four with the letters 5, ὡς ἢ» and or;
the last five leaves, being the other halves of the folded sheets, needed no
numeration,. There are lacunae after f. 2, f. 3, and f. 5; and, since f. 3 has
no numeral, and the 2"' quire begins at f. 6, it follows that 3 leaves are lost
after f. 2, and one each after f. 3 and f. 5. There is another lacuna after
f. 13, and, the 3" quire beginning at f. 14, 2 leaves are lost. The 4" quire
begins at f. 23; and the 3" quire therefore contained 9 leaves only. Appa-
rently the scribe, perhaps by inadvertence, left a leaf unused. The 5" quire
begins at f. 33, the 3", A", and 5" leaves are numbered o, δ „‘, and the
6" quire begins at f. 44. The δ" quire therefore contained 11 leaves; and
we may perhaps suppose that the scribe found the blank leaf in quire 3,
and tacked it on here. The 10'" quire is wholly missing, and the next leaf
(f. 83) is the 2" leaf of the 11'", so that 11 leaves are here lost. After f. 89
is another lacuna; and, as the 12." quire begins at f. 90, 2 leaves are lost. In
the 15" quire, which begins at f. 120, there is a lacuna after f. 121, f. 122 has
no numeral, and there is another lacuna alter f. 123, while f. 124 is the 2"!
leaf ofthe 17" quire. Hence in these two lacunae 7 leaves are lost, and the
earlier must include at least 3. Part of the text here lost can however be
supplied from D; and from this we know that it cannot have covered less
than 5 leaves, so that 5 or 6 are lost after f. 121, and 1 or 2 after f. 123.
The rest is complete, but our text ends at f. 136 τ a. The ms. is carefully
written, and it is not often necessary to depart from its text. Ch. 37 has
been omitted by the scribe; and, since the Simeon mentioned in the heading
of ch. Al does not appear in the narrative, the end of that chapter has perhaps
also been omitted’. The missing portions are parts of ch. I, the beginning
ofch. 2, the end of ch. 3 and beginning of ch. A, all ch. 26 except; ol ἃ leaf
at the beginning, all chs. 27-29, all ch. 30 except about + of a leaf at the

1.Ch. 2, 10, 24, 25, 26, 48, 49, 50. —2. Ch. 35, 47, 58, and the latter half of ch. 20.
— 3. Ch. 35, 47, 48, 49, 58 (f. 135 v° a). — A. Ch. 31 fin., 35 fin., 48, 51 init. (cf. ch.
39), 58 tit. —5. Ch. 58 fin. — 6. Probably the 6'" was numbered », but the mark is
illegible. — 7. Dyakonov, p. 363.

van INTRODUCTION. [νι]

end, the end of ch. 33 and beginning of ch. 34, all ch. 52 except part of
the title, the beginning ofch. 53, and part of ch. 54. N

Several other mss. eontain some of the lives or extracts from them.
These are: (2) Brit. Mus. Add. 14650 (B), written in 875, which at f. 161 ff.
contains chs. 3, 7, 13, 14, 15, 18, 19, 36, and 40, which are also in A, ın
that order, the lives of Susan and Mary (chs. 27, 28 below), which are
there missing, these being placed after ch. 19, and ch. 11 and an extract.
from ch. 2, which stand between chs. 36 and 40, the last three having
probably been added as an after-thought. The writing is semicursive, and,
probably because it was lading, a later scribe wrote it over; but, since he
did not ink over the letters, but spaced them afresh, he often made mistakes,
as the remains ol the original writing show, and in many places it is
impossible to say whether the errors of the text are the fault of the original
seribe or not. The text is of a paraphrastie character, the order of words
being changed, one word substituted for another, and words inserted
to make the sense celearer. Almost any other ms. should therefore be
preferred to this; but for the life of Mary (ch. 28 below) it is the only
authority. (3) Add. 12174 (C), written in 1197, a huge ms. in a large clear
hand, which contains ch. 3 (f. 276 τ). (4) Add. 7190 (D), of the 12!" cent,
which contains ch. 52 (for which it is the only authority) and extracts from
chs. 11 and 27 (f. 333 r° ff.). In the heading of the extract from ch. 11 John’s
name is not given. (5) Add. 14651 (E), a palimpsest written in 850, which
contains chs. 12 and 27 (f. 70 ν᾿, 94 νὴ) in a text which, as we see from
ch. 12, differs little from that of A. (6) Add. 14730 (F), of the 12" cent.,
contains ch. 52 and the same extracts from chs. 11 and 27 which are pre-
served in D, of which it seems to be a copy (f. 121 τὸ, 125 r°)'. I have not
thought it necessary to give its variants. (7) Add. 18814 (G), of the 9" cent.,
contains the life of Malkha (ch. 29 below), and, as this is missing in A, is
the only authority for it (f. 255 v°). (8) Add. 14735 (H), of the 12 cent.,
contains chs. 18 and 33 (f. 171 v°, 157 v°), and for the conelusion of ch. 33,
where A is defective, is the only authority. Its text resembles that of B,
as may be seen from a comparison of the two in ch. 18, and the peeuliarities
of B may perhaps be derived from the original of B and II; but for brevity’s
sake 1 refer in notes to ‘the seribe of B’ without meaning to assert that
the reading is not older than B. (9) Paris Syr. 234 (P), of the 13" cent.,
contained chs. 3 and A (f. 443 ν᾿ 1.), but the latter part of ch. A is defee-
tive. The text has been written over again by a 2"" hand, but is very
diflieult to read and seems to have been most carelessly written. It is

1. Atthe end ofch. 52 the word a5) is added under the line in D (f. 336 v°) and inserted |
in F ({ 121 το) in the wrong place as if it belonged to the line below.

sm

ἢ

fx] INTRODUCTION. 1x

in too bad a state to photograph, and I owe the text to a copy taken long

ago by M. Nau which he kindly sent to me, and of which M® Graflin and
M. Nau obtained a new collation for me. For the beginning of ch. A P is
the only authority.

Land’s text does not claim to be a critical edition; but it was collated
with the mss. by Wright, and is fairly aceurate, though many errors (some

no doubt misprints) remain. Hardly any suggestions for emendation are

made; but in v. Douwen and Land’s translation are 2} pages of emendations,
many of which come from Professor Nöldeke'. A large number of these
are actually in the ms., and of the others many are of great value for the
restoration of the text. The parts defeetive in A Land supplied from other

mss. in which they are found, but did not give. variants where A exists, and,

where A does not exist, gave the text of one ms. without recording the
variants of others, except that in the life of Susan (ch. 27 below), which he
published from B, he gave a few of the variants of E. The existence of P
was unknown to him?. Hence the beginning of ch. 4, which is in P only,
is absent from his edition; and the life of Susan is given in the paraphrastie
text of B instead of that of the more faithful E?. V. Douwen and Land’s
translation generally reproduces the original aceurately ; but in some places
they have misunderstood the meaning, and, when there is a difliculty, they
give what they believe to be the sense intended without comment or emen-
dation. Notes on the subject-matter are rare, and there is no attempt to
elucidate the chronology.

Michael (p. 377) mentions this work of John, and gives a list ofthe lives,
stating the number as 54'. This list, which is very corrupt, has been
emended by M. Chabot, in whose translation the number appears as 51, but
Dyakonov (p. 369, n. 75) notes that no. 42 in the list is our ch. 52, and that
ro, is a corruption of man, and is the title of the next life (our
ch. 53), which brings the total to 52; and, if we suppose that the scribe
omitted Elijah (ch. 30) because Elijah and Theodore (ch. 31) followed, and
James and Theodore (ch. 50) because James (ch. 49) preceded, we have 54,
the missing lives being chs. 10°, 42, and 43, and the life of Malkha (ch. 29
below). Among the lives mentioned by Michael is one of Cosmo, which
cannot be identified with any existing life°, and this life together with the

1. I believe these are taken from a review, but I have not the ref. to it, and give
them from v. D. and L. with mention of Nöldeke’s name. — 2. Land, p. ıx. — 3. In this
he departs from his prineiple of transcribing the oldest ms. (/d., p. x). — 4. He implies
that J. wrote more, but says that he himself transcribed or epitomated these 54 in
another work. — 5. Dyakonov notes that in Mich.’s no. 7, where only μος; is legible, we
should not with M. Chabot supply ‘Simeon’ (ch. 10), since he is not called μαὶ in the
heading, but ‘Addai’ (ch. 8). — 6. M. Chabot identified iv with ch. 52, because a C. is
mentioned there; but see above.

“ὩΣ

x INTRODUCTION. [x]

lives of Susan, Mary, and Malkha must have occupied chs. 27-29, which were
in the lost 10" quire of A, and ch. 37, which has been omitted by the scribe.
Now in B, where the lives follow the order of A, the lives of Susan and Mary
come in that order betwen our chs. 19 and 36, and, though for a reason

stated below, this does not prove that Mary’s life was not the omitted life,

it does prove that Susan’s was one of the missing chapters 27-29, and that it
preceded Mary's. Further the life of Mary begins with the words « Neither
then was the history of this holy Mary unworthy of admiration », from which
it seems a fair inference that another woman’s life preceded; and, if this is
accepted, since there is no other woman’s life till ch. δά, these two lives '
are either chs. 27, 28 or chs. 28, 29. Van Douwen and Land, knowing
nothing of Michael, and therefore knowing nothing of Cosmo, treated the
omission οἱ ch. 37 as merely an error of numeration, and made the lives of
Susan, Mary, and Malkha chs. 27-29, without binding themselves to the
correctness of the order. It is however more likely, as Dyakonov (p. 371)
remarks, that the three women’s lives came together; and this is borne out
by the following consideration. The great lacuna in A covered, as I have
shown, [1 leaves; and an easy caleulation will show that Susan’s life would
cover about 43 leaves, Mary’s about ξ of a leaf, and Malkha’s about 3 leaves,
or 84 leaves in all, so that for the whole of the life of Thomas of Damascus
(ch. 26) except the first Σ οἵ ἃ leaf, and the whole of the life of Elijah of Dara
(ch. 30) except the last $ of a leaf there remain 25 leaves, i. δ. for these two

lives we have 3£ leaves. Now Thomas was a distinguished bishop, and is-
8 5) ’

inserted here after John of Thella and John of Hephaestopolis as having
been concerned with them in the work of ordaining Monophysite clergy°,
and their lives occupy 34 and A leaves respectively. It seems unlikely then
that the life of Thomas covered less than 3 leaves, and, even if we cut it
down to 24, we have only - of a leaf for that of Elijah, at the end of which
John says « Out of his practices I have briefly set down these », which seems
to imply alonger space than this’. I concelude therefore that a shorter life
than Malkha’s stood in this place, and that can only have been Cosmo’s'.
Aceordingly it is most probable that the life.omitted by the scribe was
Malkha’s, and that the lives of Susan, Mary, and Cosmo occupied chs. 27-29.
As to the order, we have already seen that Susan’s preceded Mary’'s, and
the order in Michael is a slight presumption that the three lives came in

1. Sc. Mary’s and that which preceded, be it Susan’s or Cosmo's. — 2. This is
implied by the opening words ofthe life. — 3. There are similar expressions at p. 35,
p- 71, ch. 25 fin., ch. 36 fin., ch. 49 fin., all in lives of considerable length. —

4. Dyakonov (p. 370) would identify the heroine of the life with the C. of ch. 18 and ἡ

the (ὦ. of ch. 52; but it is strange that in that case John should in neither place have
stated that he was writing or had written her life.

kn

"ἢ

RK] INTRODUCTION. ΧΙ

the order given above'. If however we make Malkha’s life ch. 37, two
diffieulties arise : (1) The work naturally divides itself into two portions, of
_ which the earlier (chs. 1-35) deals with persons whom the author knew
(most of them in the East) before 542, and the later with those whom he
knew (mostly in Gonstantinople) after that time’, whereas Malkha died
while he was at Amida’. (2) The life of Mare‘ (ch. 36) deseribes the
sepulchre built by Mare, and the title of ch. 38 runs « of ... Aaron the pres-
byter and the rest of the presbyters and deacons who were afterwards laid
in the sepulchre that was built by .. Mare », from which it elearly appears
to be the immediate sequel of Mare’s life. Hence we must suppose that
the omission of a chapter has caused an error in the numeration through the
serike numbering the chapters conseeutively without looking at the ms. that
he was copying. Dyakonov (p. 371) would make Malkha’s life ch. 36 and
Mare’s 37; but another diflieulty then arises, since the history of the Ami-
dene convents during the persecution in ch. 35 seems to wind up the first
part, just as the history of the monastery of John Urtaya in ch. 58 winds
up the second part. It is possible therefore that the error occurred earlier;
but on the other hand the opening words of Malkha’s life « Once, when
we were in our convent ...., before it was driven into banishment » seem
to refer back to ch. 35, and look as if Malkha’s life were added as an alter-
thought’; and it may be conjectured that the two parts were in two volumes,
and that the leaves containing this life, being at the end of a volume, were
lost‘. Since however the order is uncertain and of no importance, and
Cosmo’s life does not exist, I have preferred not to cause confusion by
altering the numeration of v. Douwen and Land’, and have left Malkha’s
life as ch. 29.
Of the whole 58 lives then that of Cosmo is altogether lost, of the lives
of Thomas of Damascus (26) and Elijah (30) we have only insignificant

1. Mich. by calling ch. 47 a life of Theodora reckons 7 women'’s lives, which he puts
together at the end as follows : (46) Theodora (ch. 47), (47) Susan, (48) Mary, (49)
Cosmo, (50) Caesaria (ch. 54), (51) Sosiana (ch. 55), (52) Mary and Euphemia (ch. 12).
Possibly he put Th. first as being empress, and meant to specify the others in order,
but accidentally omitted the two sisters, and added them at the end. — 2. If my
understanding of the diflicult chronology of ch. 52 is right (see notes there), that chapter
might appear to be an exception; but his informant, the clerie John, lived with him in
CP. for 8 years. We might also have expected to find ch. 25 in the 24 part, but it

is the natural sequel of ch. 24. — 3. Dyakonov, p. 380. — 4. See p. 187, n.1.— 5. A
similar phrase occurs however in ch. 17 (p. 149) in a life which much resembles
Malkha’s. — 6. It may be that the, ms. used by Mich. was derived from A or its
original, and therefore did not contain Malkha’s life, in which case the lives omitted
by Mich. are reduced to 3. — 7. ‘XXXVII’ in the title of Mare’s life in v. D. andL. isa
misprint, as is clear from the list of contents and the note on p. 141.

xu | INTRODUCTION. Ban]

fragments, and the lives of Habib (1), Z’ura (2), Simeon the seribe (34), |
Priscus (53), and Caesaria (54) are defective. The rest, except in so far
as omissions may have been made by the scribe', and a few illegible words
in ch. A?, is complete.

Besides Michael the work was also used by the so-called Dionysius, who
transeribes p. 141, 1. 2-12°, and under A. 5. 836 gives the following list of
men celebrated at the time: « Abraham bishop of Anzetene and Maro the
stylite from the convent of fa, Simeon the recluse and Sergius his
disciple, Mare, [Paul] of Surtha on the Tigris, Addai Jjan® (visitor) from
the convent of Fardaisa, John of Zuknin »', i. e. our chs. 3-9 in a different.
order and with ch. 7 omitted (unless it came in the lacuna after Mare); where
it is to be noticed that he has apparently confounded Abraham the S®ylite
(ch. 4) with Abraham bishop of Beth Urtaye mentioned in ch. 58 (f. 131v°a),
and that he gives the name Hsikha (abstinent) to the monastery over which
Abraham and Maro presided, the name being perhaps derived from a gloss
in an early ms.°. Again under A..S. 862 he gives the following names :
« Theodosius, Anthimus, Paul, James, John of Amida from the monastery
of Karthamin, Theodore of Hirtha » ὃ, all of which come from our chs. 48-50
except John, who is added to the list of bishops consecrated by James in the
interpolated life of James’ (see below), and may also be derived from a
marginal addition in an early ms.*. £

John is not a literary writer. He puts down what he wants to say as it-
comes into his head, stringing sentences together by the use ofys and 2 hal,
which are often equivalent to ‘and’, and frequently rambles on, forgetting
how he had begun; indeed in many places irregularities that I have charitably
attributed to the seribe may well be the author’s. In the translation I have
reproduced these peeuliarities so far as can be done without making the
sentences unintelligible, placing the words ‘sie syr.’ in the notes when the
sentence isungrammatical or inconsequent. From the eircumstances of his life
he musthave had an extensive knowledge of colloquial Greek,and many Greek
words are interspersed in his Syriac®. He certainly used John Malala '*; but

1. See above, p. vır. There are also two accidental omissions in ch. 46. — 2. P. 59,
— 3. B. Ο.,1, p. 841. — 4. Kleyn, Bijdrage, p. 69; cf. B. O., II, Diss., s. v. Anizeta
Dyakonov, p. 34). — 5. It is just possible that it occurred in the lacunae on p. 59. —
6. Kleyn, op. eit., p. 72. — 7. He is there however called bp. of Dara; see n. ad loc. —
8. That the extract under A. S. 836 at all events comes [rom {πὸ Lives, not from the
Keclesiastical History, seems clear, for J. would not have inserted a list of obscure
ascetics as ol men distinguished at the time. — 9. In two places in ch. 36 he even
transliterates ποτέ into Syriac, though yon» is an exact equivalent. — 10. Land, p. 300.
Perh. we should say ‘a source of John Malala’ (Haase in Or. Christ., Neue Ser., VI,
p- 86, 259).

᾿ [χπ|] INTRODUCTION. a

the only evidence of acquaintance with any other Greek writer is an erroneous
citation from Ignatius in ch. 24, and that may come from a Syriac translation.
Though he was a fervent Monophysite, he shows little interest in theology,
and in contrast to his contemporary, the so-called Zacharias, includes no
theological document in his works except the Henoticon. Even in the
account of the Tritheite controversy in H.E., v, 1-12, where some theology
seems to be imperatively required, his theology is confined to a few stilted
formulae, except that in ch, 8 he gives two short eitations from the arguments
at the conference. The only other theological argument in his works is
the report of the debate with the Nestorians in the life of Simeon of Beth
Arsham (p. 148), and that is put into Simeon’s mouth, and is probably derived
eithersfrom his own lips or from the books which John inherited from him '.
His chronological statements are aften loose or even wild, of which many
instances are given in the notes’.

As an appendix to the genuine lives Land published a longer life of
James, which is attributed to John and was taken by Land to be his; but its
spuriousness was clearly proved by Kleyn ἢ and was admitted by v. Douwen
and Land in their translation; and its character is so obvious that I need not
occupy space by repeating the arguments here. For the sake of completeness
however, and because Land’s text is taken from an inferior ms., I have
re-edited it with the genuine lives. It is contained in three mss. : (1) Ber-
lin Sachau 321 (S), of the end of the 8" cent. ἡ (f. 166 τ b). This is perhaps
the best of all Syriac hagiographical mss.; and, where we have it, we rarely
need to emend or follow another ms.; but the last leaf of this life is unfor-
tunately lost. For the text of this ms. 1 am indebted to a photograph which
the kind assistance of Professor Allgeier enabled me to procure. (2) Paris
Syr. 235 (N), of the 13" cent. (f. 315 v°), which I have consulted in a photo-
graph which Monseigneur Grafiin with his usual kindness supplied. This
seems to be a not very good copy of S, and I have therefore not as a rule
recorded its variants, but have supplied the lost final leafof Sfromit. (3) Brit.
Mus. Add. 12174 (C). See above, p. vırı. The text ofthis ms. (f. 285 v’a) is alater
paraphrastic version of the life, in which some stories are omitted because the
seribe did not think them edifying. It was from this ms. only that the life was
published by Land, and the full text is therefore now published for the first time.

This life is followed in S and C by a short narrative of the theft of the
relicsof James by the monks of Fsiltha, which has been most carefully edited
with illuminating introduction and commentary by M. Kugener in M. Glugnet’s
Bibl. Hagiogr. Orientale, III, p. 5. As the document is closely connected
with the life preceding I have added it here; but, though 1 have collated both

1.P. 158. — 2. P. 83, 85, 9%, 95, 157, 193, 210, 291, 296, besides many in part 2. —
3. Jac. Baradaeus, p. 105. — 4. See Pazey, nl.

xıv INTRODUCTION. ΤΕ ἔχιν

mss., I have seldom indeed found it necessary to depart from M. Kugener's
text‘. In both mss. the narrative is followed by the words : « The histary
of Mar James, bishop of Edessa, is ended », and in S there follows a colophon |
stating that the history was composed by Theodosius the stylite of Fsiltha
in 7412, as if he were the author of both. The narrative is however stated
in the title to be the work of Cyriac bishop of Amida (C ‘Mardin’), and we
must therefore apparently suppose that Theodosius after writing the life
copied the narrative of Cyriac as a pendant to it. Three diffieulties remain.
(1) Theodosius is said in the colophon to have written when Stephen was
archimandrite of Fsiltha: but the archimandrite when the relics were stolen
in 622 was also Stephen, so that we must postulate two archimandrites of
that name. (2) The so-called Dionysius places the death of Cyriac of Amida in
623°, whereas the narrative mentions events of 628, so that we must either
postulate two bishops of Amida named Cyriac or adopt witlı M. Kugener the
reading ‘ Mardin’from C*. Ofa Cyriac of Mardin nothing is known. (3) The ἢ
author of the life calls himself « Me the sinful John the Syrian, the converter
of the pagans and author of the Ecclesiastical History, who am from the
house of Mar John at Amida », and this is apparently not simply copied from _
the original, for the text there is « aman whose name was John »°. Ifthen
the author passed himself off as John of Ephesus, why is he in the subserip-
tion called Theodosius? To this it may be answered that the document is
an amplifieation ofthe original lives, and that the use of the 1" person was a
mere literary device not intended to deceive, and Theodosius was known to
everyone as the author. I must say however that it seems very strange that
a writer who is amplifying an older work should put an expression of humility
into the mouth of the original writer which he did not find in the text; and,
as John nowhere else in the Lives speaks of himself in the 3" person ®, I have
a suspicion that he really wrote KAAS „DS here and the scribe of A inad-
vertently substituted Joot any a] because the expression was used of the
other bishops above; but, as he is not in the habit of making mistakes, I have
not presumed to alter the text”. In any case the narrative must have been ἢ

1.MySand € are M.Kugener's B and l.. Ihad already used B for another ms., and Ὁ
had denoted Add. 12174 by C, and therefore could not adopt his notation. — 2. See |
Kugener, p. 23, where it is shown that 741 should be taken as the date of this
document rather than that of the ms., as D' Sachau took it. — 3. Ed. Chabot, A. 8.
93%. He was the successor of the John who died in 578 (“Dion.’ ap. Kleyn, Bijdrage,
p. 73). See above, p. xır, and the interpolated life ad fin. — 4. Baumstark (Gesch. d. syr,
Lit., p. 181) ascribes the narrative to a Cyriac of Thella. — 5. Ch. 50. — 6. He often
does so in 4. E. — 7. There is a clear instance in which the text of A may be corrected
from the interpolated life, i. e. the account of the consecration of the bp. of Seleucia in
Syria, where A has ‘Isauria’; see ἢ. on ch. 50. Cf. also f. 117 1° b, where the reading
το; should almost certainly be adopted from the interpolated life.

3

[xv] INTRODUCTION.

written between 628 and 741, and the life was probably composed in 741".

In the text I have recorded all variants except the common orthographical
variations in the spelling of So, SA, Jbas|, Jas,s, and such words as
«οὶ. Words and letters inserted to fill lacunae are inclosed in square
brackets in the text, and, as far as possible, in the translation, and words
which have been omitted by the seribe are inclosed in round brackets in
the text. A half-bracket denotes the beginning of the part of the text to
which a note refers. The biblical references are to the Peshito.

1. Baumstark (2. ce.) thinks that the life may have been written before 600; but the
title ‘king of the Romans’ shows that the author wrote under the Arabs.

em Teens

MSS. USED IN THE PRESENT FASCICULE

A — Brit. Mus. Add. 14647 (688).

B 2 τ΄" 446505870):

Ber 2 2,42174.(1197).

De, 0707490 (12 cent.).

E = 14651 (850).

ΤῊΞΞ -- — 144735 (121 cent.).

BZ =rBaris ‚ris Bibliotheque Nationale Syr. 234 (13" cent.).

Ἐν,

ἢ

ABBREVIATIONS

8.0: Assemani, Bibliotheca Orientalis.

C. δ. C. Ὁ. Corpus Seriptorum Christianorum Orientalium, ser. syr., ser. 3°.

HE. John of Ephesus, Eccelesiastical History, paul 3

Land Land, Anecdota Syriaca, tom. 1.

ὍΣ Ὁ. Patrologia Oriental's.

RAORG: Revue de l’Orient Chreiien.

V.D. andL. Joannis Episc. Ephesi Commentarü de Beatis Orientalibus et Historiae
Eeclesiasticae Fragmenta latine verterunt W. J. v. Douwen et
J. P.N. Land.

ΕῚ

ΠΕ nam τάξαι τξαι Jan τ διιλυ δια τξδια ' uni
una sin ]dumn u aua ‚wDZsmar’ ana adıaa Er
Ὁ 4 τῶν λα wuhis anna

„aD Ja> oalya.n.> :α. 1, κοῦ θο Andor als „>

rs Ῥω wis Yoro «αϑίοιων jo ya Jason poly Kuala
ma }h «Ὁ Ny)! J -Jasaas, asas]) auaisso τἰ3 ar ös
Ια .uoopisaD, ka, vom io 0räs) haus ya un
J,205 oa ol, Jam :c>rma> JAo S.Axo us, Jos Jariıs
Maas Jamo MI Haus Jon SAmo „syar ao ma}
san ax; „aadosäd uam 1 „Djoj.> I». lo gta]
„sol [5 NOS ESENT) τ ξϑοιο ID OL 0 0014307 Nr, ΝΑΙ

12Suppl- L.— 2. Point - follows in ms.

A BOOK OF HISTORIES CONCERNING THE WAYS OF LIFE OF THE BLESSED EASTERNSs,
COMPILED AND WRITTEN BY Joun THE PILGRIM AND AT ONE TIME A SOLITARY

OF THE HOUSE OF [Mar Jons| OF AMIDA IN THE FERVOUR OF DIVINE |ZEAL|.

When we considered the words of our Saviour and Redeemer Jesus in
his preaching to his saints which he said, « Let your light so shine before
men, that they may see your good deeds, and glorify your Father who is in
heaven »', it seemed to us that this is not disagreeable to his will, that
the light of the deeds and of the triumphs of his holy diseiples should at all
times arise and be made known and appear among men, as indeed the
sense of his holy saying declares; and for this reason, although we may
seen to be presuming to set foot in things that are t00 great for us, by the
power of his saying and the hope of his gift we have been encouraged 10
approach the task of eompiling histories concerning their ways of life and
their brave triumphs and the characters of their good deeds, that, we
may draw, though obscurely, by means the vile and common pigments ol

1. Matth., v, 16.
PATR. OR. — T. XVII. — FE. 1.

2 ’ JOHN OF EPHESUS. [2]
ass, -JNuaas λον ανῦο [dis βϑοϑδοο „us NJj5oa> | «οἱ:
„NN γον. waasılo| :yarıı N 0 m] omuoäs
Jh ya> - Jorasöl κοομέϑονο Jäger EN op a a hl
ler äs vor zar wär I te audio Glaso; ll Dub:
ὅσια = ..ool ylilyo N: bo „| [μ56.5) κϑϑια 9} auaisıo IS}
ads; oMarjens Iyjsiso; JNäas Ss oorjso Musa
3-0 vaniun Joa, ον aus aiso μοι
„lan; Lin] .\oommalas κοι ἅδον κα νος ..00> ass,
Das oly «ρὸν Jän Jo Jo oo \oomas ‚ansanıo ." 0oumiDan
„JA Ds )IS20, |asaa 0 | 13 . Nas0ı gs NA πὶ" voaauys
bl Nas o8 „ax Jo JNaf sea Ju) Janus Judah int
ga .)lorisolo IA>35 JNSAD Jar]! Jlohaso yaal }}: Asch
μὶ δι... .Mjpnou Kali As yuo Nr LöeNo ER Lu)>
tar Naims Asoıo ya „2 .LkDais Jro Aus Ir Ale γομοοδοὶ,

our poor words, the pattern of their likenesses for posterity, land] leave it
in the memorial of our writings; so that, when they read and see their good

deeds and marvellous ways of life, by this means we opine that two bene-

fieial results will be produced, one that when they see their good deeds'

they may also glorify their Father who is in heaven as it is written, and the
second again, that, when the light of the narratives of their ways of life
shines upon souls entangled in the vanities of this world and darkened by
error, they may be enlightened by the light of their triumphs and be eager
to imitate them, and to receive their patterns in themselves, in order that
they may attain to their erowns, and hear with them the life-fraught call that
says « Come enter, ye blessed of my Father»'. For these reasons therefore,
since I dreaded even to hear the apostolie saying that condemns the man
who knows what is good and does it not by the sentence of sin*, I deter-
mined not to eonceal and cover with silence the great and marvellous virtues
that I have seen and known and elearly learned in heroic and divine persons,
and I am eonfident of bearing true witness without fear and without hesi-

tation; having first formed this resolution in my mind, that, though I hear

1. Matth., xxv, 34. — 2. James, ıv, 17

Jos

ee ὦ

Tr en

ἣ

[3] - AUTHOR’S PREFACE. 3
oo (sl wär εκ τ 3) Posl)> μοι Slo το ΙΆϑϑα, Yr2 al 2
gr Del 0 8 yo hl Jo Tg hal I] οἷο
Jyotas> NO er) | yo1.00 ug h>r> «ϑομυξδαο 0 eu No’
wis ‚oodn Je ϑὶ Is un ol; ml SL ἢ rl N>N
ον Ν ροὶ κϑϑμέϑογϑ σέβας a μἘϑ νυ κϑομαν κοομδνοὶ [γὅμοο el)
edaisd Jos „Dur Jlojasy 0 oo gu pay μανοῦ N]
«ϑόμδοο (5, μοιϑ mo aaa [15] ro OL ‚Nost oo
Br NN Nude öl, osaro Ns «λοι gun EN ze Ve.
ps» ΙΝ ϑδιαϑο ds Jusal; als y-l NO zu ps Na »
> Joa u] Söll Ir Los Sao oo ‚Jin μοὶ. „500
Hasımslo Jlasmse Li] Ass Iso Jasro klar u] Jlaxsıo
OHIO pp Ir | asöı Jrsaay ..)Asoräsos Käs: Jar Jar Say
ssNo Jose), Joa δ. .9οι Doors ‚Joot IR Nls,am oaLcas
..)5305 βωμὸ Juro3 Jjsaa \ascı ».JAsl INuxalz Janody la] Asım

1. Ms. om. ©.

that a few days ago and now also there have been and indeed are in the
distriets round us heroic and brave men, for my part except those of whom
I have been an eye-witness in every one of their actions for a long time and '
a witness of the truth of them I will in no case commit any the of to the
memorial of my handwriting*, actions to the truth of which besides myself
all the other men of our time are also witnesses, actions that were wrougsht
in those men heroic in their ways of life, with every one of whom I was in
intercourse from my childhood down to their own end; of whom some fell
asleep some time ago, and some during this time, and some are still ıllus-
trious in the body, men who have power to perform apostolie signs, since
to each one of them according to the blessed apostle’s saying gilts are dis-
tributed and given’, to this miracles, to that great ways of life without
signs, to another beauty of heart and purity, to another ready sorrow and
copious tears, to another self-denial and perfeet pilgrim life, in addition
to the other distributions of gifts, consisting in the beauties that each
one of them severally used to depiet upon his person. These marvel-

1. Ms. om, — 2. This statement cannot be taken literally, He gives an account of Abraham of
Kalesh (ch, 4) who died before he was born, — 3, I Cor., xır, 10,

A ᾽ JOHN OF EPHESUS. - [4

23 οὶ ‚oa Jadiuas Jonas . JMD» νυ ΨΨ Jan. po pP
wer 509 Joan „oo „ul Jod] a. Jo y-l 004 Kamaado
EN 2 mdäni μας Ν9, su, 35050 UDsa» Aas} Jr 0020 vo
gung Löio Jaisol dor Jjsas „> ab ΟΝ λοι aba.
IN Isaa SS god Lan «ϑομκαδοῖν, > | Jon .nerso
„ray Lac. oc J ol; Kal! aanım ἢ „a SS um ad
0 han bir] al, κοῖλοι ypas mu | ol, De
ad μέ (000 nu „u DD ON, kon so aa . 00 FSaa>
Ds ‚soläsn JD50lo län μή» > Nas olunsal ὧὐο] ra>
aaa | νοὶ er 0 iopadd ode; olaotaro; Jamo is]
Jar Ihn 5,9 Jlaaıf 0 Jun us ao imd Jjasy Dun
Jasio, Jlauıs5 om Lies ad μοὶ „55 bar amd . Ansaum No

na 2 Jaraa> sooN.]| ya ΝΟ" ὅδ] -uxsaa χὰ

1. Ms. sing. — 5. Μ5. μοὶ; corr. ν. D. and L.

lous and divine beauties therelore I have set myself to bring to the
record of narratives, while the spiritual beauties and great triumphs them-
selves, without the interposition of elegant language, are related by their
natural simplieity of heart with which as is written they giorified God',
and we record the active manilestation of the ways of life of every one of
them without ornate dietion and artificial combinations of words, rejeeting
and dismissing all worldly elegance outside the circle of these admirable
and divine beauties, lest by it we soil their holy images; which have no
need whatever of beauty and adornment Iying outside their eircle, as neither
has the Giver of their beauties himself, since indeed they are not lacking
in anything, which also enrich and enlighten others by their beauties. We
begin therelore from this point to draw the picture of each one of these
saints by relating his history through the help of their prayers and confi-
dence in their pelitions on our behalf, and hope in the gift. of him who
strengthened them, that is, as far as our small’strength is capable of attai-
ning, through the strength that arises from grace; and at the head of this
divine company we set this great old man whom a high place at table in the

heavenly life, where each is in Christ Jesus, well befits.

ΡΩΝ

γ-

[5] LIFE OF HABIB.

or

aan Kuala ar Ban Kdusnn πόδια δι

us I ul LUD, Juan Lands bon Jar ον aD

rad ‚AD 0 SH ya ar dr fıa.! .uNieD roh
33050 Jaime His {1} 599} "ya „oä2] okay vi wär 0
iD μαϑὶ 3 oo :Jooı Klo waopsla; Jun sdao IND, δι}
aan Jo - ars «Ὁ oa jasy al; SA " ;Nas jao > ιν.
yn a ων, [βρέ λυ voaDıs oohsl; Kin) is] ᾿μοᾶθ
γι "0 pe au J.oNo (59 μοι Ba ul .-Aujuaao N]0,50
Jrsas| 9) Ha Saal LaS .-JMaussäs län nass I, „a >
rl; da Jlaiselo |A3jo5 uLNlı al or hl ya [ERS
No) Jay „sm Jo μοιο ΣΕ 5) „plan ars οὐ» [uiid
ον gie τόμ alas; +53 «“»οὶ „ana Nsa AR οῦμ
ga I >30 “> ao Nor „sol; pa Jo 0 zray 001

l. A word seems lo have been here erased. — 2. Point follows in nıs. 3. Ms. 9- — 4. Point -

follows in mis,

I. — ΤῊΝ FIRST HISTORY, OF THE GREAT AND DIVINE OLD MAN Hapız.

The relation of the history of this apostolie man Habib it is not easy
for any man to approach without fear to narrate it, inasmuch as on botlı
sides a cause of alarm springs from the relating of it; first, the fact that the
man who sets himself to enumerate the marvellous and great miracles and
acts of power, and fearful and apostolie signs, which he who performs the will
of those who fear him wrought through him will fall short of the sum; since
a tongue of fleshı is indeed too small, and human mouths are not suflicient,
to speak of him as he is; and here there is danger lest a man wish to depict
this great and divine sea in an ill-ordered and faulty manner, and', dimi-
nishing his heavenly features because he is not sullicient for them, finally
incur the condemnation of a corrupter [of] spiritual beauties; secondly, even
if the great and marvellous deeds that can be easily wrought through
apostles only which God wrought through him be narrated, lest they be as
it were hard to believe; but, committing the greatness of these to the

knowledge of him who is true and does not lie, who said, « Whoever belie-

l. Ms. om.

Bauen

ΩΣ
a

Pr

6 JOHN OF EPHESUS. [6]

AD ga SA Ir dolle ab 1259] „ass μὲ ΠΝ
Joan a8 ug oo us Nas, Da κ᾿ uaiaa aus. oa
51} «Ὁ a μοι οι Las „u uno Jod, JAzaas) SA
so ha, oo 53. 0a eh Jay a «τ; Pal ‚2 Joan ριον
Jr? .LoN μοι Was 00 Nu; Joor opaay -.Joor vorn] {1 593}
0A, τ aan AsiaD Joor ano 0 „lo Joa Dur Haı
Jose, Nun Do Ps „Nun Jay με lo AD. 59" ha Ja
I ml oe to Ναὶ ie 0} > y-l . Joa pay ΠΝ 5309
μόρον Musa [γο SA -Lroöu el ΩΝ ham ἢ is
opası Jooı ἘΝ μοιδν μϑαδς ‚wol ca ol; μοὶ «ἀΞ 9} J os
is) 53, ho Wing gain: - tadogı) dor Lars or .]}) wp2o ‚Jocı
ol, „ar Ars rose IAsro > Joa ωοιοδοὶ Sscı μοι Js 001
usa) μοι mot „wöt u Ha road 0010 ‚Jo vol] Sum 455

l. Point follows in ms.

veth on me shall do greater than these signs which I do » ', we leave this
'also] to him and to those to whom it has not been hard to believe his word,
bringing these few things (a small proportion) to record for the glory of God.
This holy old man therefore came from the distriet of Sophanene, and was
trained by a man who was himself also great and holy and a worker of
miracles, whose name was Bar Nbyl. This divine man therefore‘ was
before our times; and, inasmuch as his end preceded our days, though this
great old man his disciple and many others used to tell us about the great
marvels which he used to perform, inasmuch as we declared before that we
shall omit men in whose case the sight of our eyes has not borne witness
to our handwriting?, for this reason we have not touched the history of that
saint; who himself also again was trained by a divine blessed man whose
name was Mar Dada; which things we have omitted to relate, in order to
tell only the things that concern this man who was our contemporary. This
man therefere came from a village called Fytr, from which his master
also came; and he first planted that monastery, and then this blessed Habıb

-

1. John, xıv, 12 23.3.0.

[7] LIFE OF HABIB. 7

.

‚par Joor τρᾶλο οἷν ίρο . man ala 4 χοὶ II οὐἷαν SiS,
aan Ie-lyo ‚alas 5 lasA» » 05 Ir 20,> οἷν. Joor «ὐμδόο
oA Jam od u ı» ‚Alasa Ds > Joa Io Jlamadın [με΄ ]ο
ana, μιϑαῤ' A| DI 00 καλὰ (usaas ομοοί Ja ia nal
olaııyoNam0o „00550 Ip. „> kusoo „nis graa mar Lu. 5 ana
Jost ya un μϑοι οὐδ Haase οιδιοαϑ9 Jloln also] -.olaasamo
„a0 Jh Jia.) .olasıms οἱ Jo vooN.! JıaoNiano Sun, μα
ee ἐν τ τοῦ Το Νἷς λοοι μέϑω μι]
μαι] Jasl wis ‚oo Ss Jusadı ον, Ads gr „a 800 «Προ ἥ
Jıasas Omas alo5bu> ao -.oor ‚008 Holy Jr2 INS, — Jr:
«δου ds] Dasab yo, Was Jaiol x, . Jisa) Das ro
I Ja Joor ai hax> als χὰ » ‚Joa ao oDsaaS 0001

1. A leaf or more is here lost,

went to him, when he was about ten years old, and he received him, and
he continued to dwell with him, and he exercised him in spiritual ways of
life, marking his tender age, and what devoutness and what orderliness he
possessed from his youth. But, when that old man had completed ninety
years, he departed to his mansion in heaven, and left his monastery in the
hands of the blessed Habib, after he had lived with him twenty years; and
so, having seen his ways of life and his obedience and his humility, he made
him heir of the inheritance of his blessings, and left him to succed him, For
the blessed Habib was so humble and obedient even in his old age that I do
not think it was strange to him.

And from that time the fear of the blessed man fell upon all men, so that
many from fear, before he himself spoke to them, of their own free will
made a remission; and then afterwards the blessed man used to perlorm
frequent mighty works in every place against those who contended against
him, and when he spoke God would perform in action everything that he

l. A leaf or {wo missing.

m — ΔΝ

8 JOHN OF EPHESUS. [8]

‚Mas Jaasno muaro ont) Ju, DA „Joan „3öl» Ir No Jool..

‚Dr 2 aa ud Ju worasjas aa „2 Jan, pe er 094
Hoden Was yaoo „yaramı haroz alyad; ad. uocdın 0] Jon
TER | EN go) Sol οἷς wann aar2lo οἷν. as] Solo „oamu);s
το )NaNS Jane οἷν. Joa Aulz ἸΌΝ, Jos Il Il Nas
sad οἷ opel ollo Ja Joa E> μοι ϑὶο ‚io kiss
> „ol yo :}}}] ana Jon sa 539 ‚lad Sy asso „oA
dal or wi μα κέν. as] Soaso ΟΝ ας Joa aufs Jr

5 auf husoy SA; polo „ausll] μϑαὶ λα „90 „wo aujlo

ssjaas JoN τὰ κί --ϑῶϑο go las Nana as Joa
JMD, Mao aan Nun δὰ 950 Χο onsopus ! ol
χϑοιδδὸ Jtasas, Lisam> [5505 lisa) Duaxo ‚an zanz cos Ds
<! alNs| „Loc ago 'oNwasslo . Joa Joa Lassen Jıojas ” ‚Joa

1. Ms. [\wasslo; corr. v.D. and L.

said without delay, because he saw his zeal and readiness and the keenness
of his purpose. But, when the owner ofthe ass heard it, his knees knocked
together in fear, lest the power of the saint’s eurse should light upon him
also; and he arose and took all his parchments (χάρτης), and brought them
to him, and entreated him to forgive him. Again there was another rich
man in another village, who had an ancient debt, many years old; and he
also used to plunder many people; and they came and told the blessed man
about him, and he set out to go to him. And, when he heard ‘Lo! Habib
is coming, inasmuch as he was not prepared to do good, he arose and took
the parchments (χάρτης), 1. e. the deeds, and left him and fled. And when
the blessed man heard it he was distressed and said : « Because his will was
Ihus prepared to do evil toward these poor men, if God wills their deliverance,
let them never see him again ». And the same night that man died, and
fear fell on all who heard it. And the blessed man went on continuing
to busy himself greatly in matters of debt-remission, becoming a delive-

rance for the poor and his! fame inereasing. But the wife of the man

a u a ΖΕ

en

[9] LIFE OF ΠΑΒΙΒ. 9
„aa or No αὐ. ον. NOL Pr ἐγ DD τ „oräLso Muss oöl
Ιοοι yaadDo joa Mel kn] ay wol κοὐ arıs „oowpsaN Lusoro
„Olo- >30 ea „oasyol oLlo ‚Lamm Nun sis =” hass Ira
„or olaıısoNamo olasnıay lasımdo alası) „20; do ‚Sy lo
IN: Jam οἱ Nam οἱ INS205l; ua] :Jocı zaad alu war Θ᾽;
a Jay el I om Kal bean Das omas Sul orS Jooı
Ps Jon Sy] ma mu ol Juno μὲ Sb Jr Ἰοοι S/Lam
Jan ab Lo Iso > yel..Dyl ca Iran Ja8 Duo „2 .‚Lorol,
Js "alas [οἷν :JLao Ars ON μοι ΧΆ. ol > 915 "usll| «οἷοι
SD » „pp „9,010 ΚΙ Nor usa, was „20 Ns Naslıy
INalo Dal SAao; Nil sr ou Do ass} ser ρον .„0lo
ylazıl > „| volo ‚Lass ko od waaa ρα μοι» Nas
pam Ja won Jam] -. Maas Ja; μονα A200 ysaa As

1. Appy. corr. from De.

who had died and his children took all their parchments (χάρτης, and
brought them to the blessed man, and thus returned them to their owners.

Again there was another man, and he kept ancient deeds some years old
against poor men, and they came and told the saint, and they brought him,
and he went; and that because from his boyhood and down to his old age
he retained his humility and obedience which itself also distinguished him,
so that a widow or a poor woman or poor man who begged him to go with
him on any business whatever, he' did not as being a man of high reputation
refuse to go, but, in order to satis[y him, would go with him at once
without delay. When therefore he had gone to that man, inasmuch as
Satan had filled that man’s heart, he was roused to fury against him, sayıing,
« Will not this fellow go and sit in his monastery and be quiet? for see!
he comes out and wanders about to eat and drink ». And when the blessed
man heard these things he was distressed, and he returned to his monastery,
having prayed and said : « Lord who kuowest what is in the hearts of all,
if thou knowest that I came out in this business in order to eat and drink,
forgive this man. And again, if thy grace knoweth that it is for the sake
of thy name and for the sake of the deliverance of the wronged that 1 have

come out, in order that this same thing may be made known to this man and

1. Sie sr.

"ASf.3
γ᾽ ἃ.

-.“'

10 JOHN OF EPHESUS. [10]

Man) gr ‚Bar jasm ,.χακκὰ Ir Jia] -sphl wu] Do Japnao
jo vonuse os ans 20 ‚Las Ja κὸο Dus> Jam; anal
Joao KR Jo ERS 20 08} wo Opus Inu OS 240
ara Du :)lufp oo οοι ar sy! Solo] „0 ‚Juno kpol>
alas) Ho J er 0A ROTEN Ip μνο las βμρλϑϑο ira ΤΙ
rt «99; μοι ‚Jar, Joorı omasy jra Amen ala ;> J| ‚um
ala, Jun, JAsoaso > σον Ana As [N μπαὶ Jaso.s
> spa Ds μοὶ. u Mr „N, | ol, μϑοὶ -.or> Joor ynıı
ur sy τῦῦ bare aan Jo Ὁ. als Jo «ὦ u Sy 720] :
Ip Sl 0 Kin J ‚yascıy, Jyoro ‚hän 20 hun; „ad am
Jo. SHası> Ἀν ‚Nas οἵρ θ᾽ I Maas Nuss os ;> -‚„oasn
ID, 0 ‚Joa auf ru Döl SS 009 .ad0ı μα kuasas

mo ‚Joa alas [ah ua iS > Joa ul us] So Jo

to everyone else, do with him as thy grace knowetlı how ». Then Grace
exacted forthwith from the man requital for the old man; and that same day
the Lord smote him, and half of him became withered, one of his eyes and
one of his arms, and the whole of his side, and one of his feet, and he
fell into grievous alllietion. And, when he understood that it was a sen-
tence emanating from justice, which had overtaken him of on account of his
blasphemy, he sent intercessors to the saint to ask him to pray for him; and
he on his side did not withhold his kindness from him, but immediately sent
his diseiple whose name was Z "ura; on whom [rom that time he poured part
of the gift of the power of his prayer like the blessed Elijah upon his
disciple Elisha, so that after him he became even more distinguished than
himself. This man therefore he sent, saying : « Go, my son; we for our
part will not close the door, and pray for him. But the rest of the sentence
has gone forth against him, that he shall depart from life; and this we cannot
reverse ». And, when he had gone and prayed over him, immediately his
soul departed from his body, and he died, and without his consent a remission
was brought about for these injured persons whom he himself was prepared
to subjeet to afllietions. And in consequence of this fear everyone who had
debtors of ancient standing would remit the debt; and some ofthem brought

their deeds to the blessed man himself, and entreated him to bless them;

Pi |

N

E
En ΤΥ Σ
=

[11] LIFE OF HABIB. 11

al ya! AD 0001 KaMnAN00 . „0001 „Nux JusaS οἷν «οομεφιαὶ
oa οοι al, DA» Los μα θυ 31) 35. οἰδδιονο add, ua „>
ID «Ὁ; oa μϑαλ3 kai os ylo ‚Joan as sans Jloskl
Joa >2oNam μοῦ μοι Jam> [μϑοι ..yaıa (8) Jono as sul
y5lo ou„oas Ss „80 „bean μοι» adsaa ul yas Jh Ju!
raus Ινωραϑ Joa Νωὶ Jh βμμμὶ vol ER „ vol a5
‚is ς 9.) Io din aD Joa Klo KAurasıd Jo «οιοδο
So» 20 Jan anıo| Jasl oLlo Jar5 Jro Aka Joorı wialo
a ee 3

.
τ ΠοΡ ὁ. EEE .6᾽ δ΄ Φ6. "͵ὁ . . ecke ρτὸ',.6)}»06.. imo 6 vol zen δ δ᾽ 7.9. Ken Leu teen φῖς 4) Φ

As ..ylas Asyo ass ἊΣ „0 Joas DB Ju J mon μὰ :
„2o| a. Ns I μοι y.lo ‚sa Ja> kam oo un al 2 mis
ul ud bl Jo «ὦν lo ‚Jans “as Asoı way uslaısascı ‚SD
» Jos] Joa has us „ - Juno ὀΐδναβϑ Jsor JL5asosl Δ) 551} μϑοιο

1. Ms. om.; e Pesh. suppl. — 2. A leaf or möre is here lost.

while the fear and the terror of him ‘went out thenceforth in every place
because he himself also travelled in all the distriets of Syria. And, as it is
written in the blessed Job, « Who hath contended with him and hath had
peace? »', so was it fulfilled in this spiritual old man, so that no one resisted
him in this matter, and transgressed his orders, and raised his head again.

There was again another rich man in the eity of Maiferkat”, who was a
banker (τραπεζίτης) and had many bonds (γραμψιατεῖον) several years old, and
used to exact cruelly and mercilessly. And certain persons came and
informed the old man; and he rose forthwith and directed his steps to the
eity?.

five years I have not seen the light, and, when 1 came near you with everyone,
my eyes were opened »; though indeed even the old man was astonished at
this, and as if by way of precaution against being deceived said to her,
« Your own faith has given you light; and, if not, 1 for my part am a sin-

ner ». And so this miracle was proclaimed all over the eity, while everyone

1. Job, IX, A. 2. Martyropolis. 3. A leaf or two missing.
᾽ ro]

ka

IA TU

12 JOHN OF EPHESUS. [12]

hass, 15} «ϑὸ ul ansan . JNumsas ör> Alsjarms er τιον. οὶ
> Je; Jr „hl Js ollab N] τος, Jos aa; Do
Joa ui] a2 ya Jim küsn n ἰὸς, e πολ Ihlo -.Jyhe
1 09 „os Pr ED 0001 Kumuamo ‚kiss SD 0001 „co Jo
„> Sum a0 ‚ha oo orm/o > p kl «οἷς Amelno 0-0
say lo δ „solo Sollzo «δὴ μοι Jnasy er won ‚Num)Llo ana
Jo a8 N] "Jar Ike] ὼς μ5, hodo „ade Jo maasıs
JNis, ὀϊδαϑοῖδο .} 85 0 μλὰ5Ν Αι ρο NS, lo „ör JUNI] Ausa.oro
usa rn ” Na_soto „1220 o2as|o Opa Jı>al JaS LLlo alıund
JNässo ..155 od Joan Au] Jose ..Jor U] u Jay "sol .. Jod)
„ro [5γῈ5 Joorı Nu Io ;A> ΝᾺ] füsso .Jooı aan „gan "μᾶς
N )ἱο αν... 33)» “rs οὐν 5, KA „20 Man, οὐν Jbopa or Jooı
„| Jam gr 0 BOTEN Ir aD Jooı wanaros -.Jaw Ja> 5.5 :3

l. An erasure follows: 9. Μὰ. Lom; corr. v.D. andL.

gave thanks to God. While he was exerting his activity in the same city,
certain persons from the country of the Persians heard of it because he was
near there, and they brought him two women, one who was persecuted by a
demon, and another who was barren of oflspring, having been many years
with her husband and not having had children; and they eontinued entrea-
ting him to pray for them. But he on his side came up and made the sign
over the possessed woman, and prayed, and laid an inhibition upon that
demon, and he immediately came out of her, and she was healed. But in the
case of the one who was barren he prayed and made the sign over her and
said, « Go and keep guard over yourself, that you sin not; and at this time
next year lo! you shall have a son ». And that woman believed, and went
away; and she received conception and bare a son; and, after a year had
passed, she took him in her arms, and came to the blessed man in his
monastery; and he baptized and blessed him; and she retumed rejoieing and
praising God.

Again there was a certain man, and he had a large vineyard, and had
spent much money upon it; and for three years running hail came down
and«made terrible havoc of that vineyard; and, when that lime came in

the fonrth year, he set forth and went weeping to the old man, and eontinued

a

[13] / ° LIFE OF HABIB. 13
Δ] τ Js ‚„20l ‚oo .Kao2 os δ ϑνδο ἐμ Ju SA ‚os
Ja>h> οἱ τ᾿ ωμο ol Any wa Adin re Bas Lam om τοὶ
m «τὸ ya DA up ng ‚od „ol .}} om „| „Nas!
μο μϑο „as Dj Il soll Als ang I er I aa
ade - οἷν. τῶ.) χοὶ οόι ER =! Sl yaaıs sony’! Aulo „ul
am a>N\o al.as „2° Jas3ao ol 04.00 - ‚Ny,lo Jaw a.20 Jhro
ὯΝ Mi, Mao „or [ur uDa „m -κϑομϑέα Ν᾿ 5 INssa>

„Ja. la o ’ousjao Wal, Jo an χοὶ ya „oh
τς οδ9 «Ὁ μβϑω ΣΟ „Nun Ἐ37 5 gen „0 us oa
Ds H2,20 γύγϑαθο γρϑϑὸν "kun war 0 „solo Lmaal “rorsl
> Soli; or Kor woN.aly 0 Wade : 3.57. Iso ‚Lusaas Jo
yanlo το yra> at, voäsl.> am -luuso Lil >20 yr®

1. Ms. with point. — 2. x erased. — 3. Ms. οϑϑϑῳ.

entreating him to pray for him. But the old man said to him : « Wherefore,
my son, is havoc made of that vineyard’ ». And he said : « Sir, I know ποῦ».
The old man says to him : « Has that plantation done any sin or crime, or
olfended God’? » He says to him, « No ». He says to him : « Know and see
that it is consequently on account of your own sins that things which
have not sinned are being chastised, that you may repent. But go make an
oblation, and let us go there; and do you keep guard over yourself ». That
man went as he ordered him, and made a particle of bread. And the old
man set out and went, and offered the oblation there. And, when they had
partaken and sat down to receive the blessing alter their oblation, suddenly
that eloud ascended in terrifying fashion, and came to the place; and this
perhaps so that God might make it known that he had accepted the old
man's oblation and his prayer, and had done his will. And, when the
hailstones began to fall, the old man rose [rom the table and siretehed out
his hands to heaven, and said, « Our Lord Jesus Christ, whose signal and
word of command governs everything that is in heaven and that is on earth,
because, my Lord, this vineyard has been deemed worthy to have thy living
and life-giving body and blood offered in it, accept the person of the sinner
thy bondman, my Lord, and cause this eloud to pass away from him ». And

NN

ΑΣΑ

1Λ JOHN OF EPHESUS. [14]

a> Nun! Vo ..ör μὰν Inaso ‚has, οὗν Jer0 wsaao .Jyor Jun oo
ml 0 Ja - Lab: AED μ.. ee oa ko a0 Jar) — " οἱ
„DD2 woman 090 Re NUR NT N fen No » Jy> > Nas ἢ »
‚us ao ormmlo -.Jıla > Joa Milz alas N] Ip JM vol.

sorisaN. ass ‚la Dille Jam os all ἔπιαν "ΝΘ χϑοο
= oa] Was Ja Jusad er 00 oa! Jia, „oamus]|
aD opel „0 JM] os upullo ..oöı Jar ya sa;>0 «οἷν. Joot
Ja Jason; „so el Mar παροὺ anar JusadS; Nun hal
κα. οἱ οἱ] 139 Ill τ. κ 88} kl ko .5 aD Jo μακροὶ; »ραδο

„ads χοὰς, Jayas zuanlı χὰ Jia "χα od ums sagıs

Ja > Joa Muls wol rl 2. Jod; INS Hans sol Jusso ἡ
INS τς | Jsul> lo Jalamı Ip Nas Joa A| Jras
. Ja» lab sa,lh.]! „0 . Loot ler» IEa>o 035 ᾿οοι konn so

the Lord heard the old man's voice; and that cloud passed away, and did not
harm even one leaf in it: and lo! from that time, through the power of the
blessed man's prayers, that vineyard remained without hail falling in it,
while havoc was made of every thing round it, and it alone escaped. '

Again they brought a certain woman to him who had a demon in her,
and he laid an inhibition upon him, and he came out of her. And after
some years the old man fell sick, and was constrained to die; and his
disciples came near and besought him to remove his inhibitions; and the
blessed man removed all his inhibitions that he had made. And immediately
that fiend returned, and appeared in that woman. And, when they said to
him, « How have you presumed, when you were laid under an inhibition by
the blessed Habib? », he said to them, « Last evening he removed every inhi-
bition laid by him, while I was standing there, and 1 came ». And when they
came and told the blessed man he sent him a message, « As for you, you
are not at liberty to dwell in a human being for ever and ever ». And so
he was again expelled by the power of God's word. There was agaın another
woman in a certain village who had a mad demon in her, a woman who
barked at people like a noxious beast, and tore their clothes, and violently
assaulted many, and, when they brought her to the old man, she continued

1. Cf. ch. 7, where a similar story is told.

i
£
ἃ
4
[4
2
Ä

[15] LIFE OF HABIB. 15

οἰμροΐθ „oNuo Ape| Jam Aa20 .wors)y usiso aus Joor Jun
20 asus [νι 9450 DL κϑὸ μμο9 onmaa> δ] u) „solo
Ja) Jyaxo Joa „oe ud „2 „ut JM! AuNhslo .‚Mumjllo
Wausool Joa Jan Do - Jooı A] Name INS; | ul wol [0]
iso, or loc Jan :SasamS JIsäso Joor Luis so on
152 καΆϑιο > san Ju hun) Ν5. κϑὸ Alyisahl so lo
ol Do | al; So; SA0 δος ὶ ὁδὸς ar Jo umge eds
RE ko Jos beansih Loos lad; yl :Joot Χο ng J
"εκ No ΟΝ δοὶ uspam so. Lil alas Jar wor -.Joor Jar
Ir la mol> a ou I» - JAma> > ὀι κάδον} mon
«30 Jo λων soriıao rl wg ‚DIay I! Yunzar
yl gan „alan,00 μι... DER |Bsax> oo „Ds gurao ‚aNDS20
γχοὶ Jose aa dr Il ano sol J yo wahl ud u Ir

1. » erased.

howling at him and seeking to run away. And the old man stretehed out
his hand, and made the sıgn over her; and he laid an inhibition upon him
and said, « In the name of the Lord you are barred from his creation »
And the same hour he went out of her, and she was healed ; and that woman
became quiet, while everyone wondered and gave thanks to God.

There was again another poor widow woman, and she had been taught
the art of drawing, and used to practise it and labour at it for her necessities,
and she used to teach pupils. And two of her pupils, after a long time
during which she had spent labour upon them, went away when they had
learned and defrauded her, and did not give her her fee. And, because
everyone who was defrauded whether of little or of much had recourse to the
holy Habib as to a deliverer of those who were wronged, this woman came
to him, and informed him of her affair. And he wrote a letter to these
pupils of hers the same hour, telling them not to make use of her art till they
paid her the fee for her labour. But they acted presumptuously and treated
the old man with contempt, and did not comply with his order, and they
began to practise the art. And the same day the sentence for their pre-
sumption overtook them; for thetongue ofone was seized with an impediment
so that she could not speak at all, and the arm of the other withered and

son

16 JOHN OF EPHESUS. [16]
SER ia) r> I |! ago slaa,>o \.Jo οι yaalııo Jo - Lars
„gosar Ὁ}. [BD] nano „uais [pp .jäleb Jam [νοι
wanaı οἷν. |00 οἱ Kama τ „| 0opas [ἈΝ] ] go a Jana [ax 9,19 ᾿
yo [ον] καθ χοὶ Nas τοϑὸν [sloas Dr Se wur [ol od
[ΕΠ “οἷν joyp>s „> BI aNalo ul : |yN|so Io bass
N! JNumas> JS u any >ol „Jo; JA Sr usa oh
χα io Fürs 8 μακροῦ „Jki Jamss „orads ocor „ax ‚Jooi

a3 - Jasa) was „20 θοῦ joa Ὁ .31 wol „gadneD „20 "NOHADD Joa

wulNso 0855 somuadDas „09 aa 061 „20 «ομρο θα» alas Dj |
ars od 5,32.8%00 Kal Ns Jam »ks Joe ‚Nass Jr zoäsl> |S;l
De RR ET 59) y.lo ne] .....o0r0 3585 los]

EN RER BE -,

1. Suppl. ν. D. and L. oral: — 2, Suppl. ν. 1). and L. — 3. 24 lines lost.

became like wood, and would not turn. And immediately |certain persons)
ran carrying [that] poor woman’s fee to her, weeping, and entreating [her] to
go with them and [entreat) the old man; and she went with them, and they
eontinued entreating him to forgive them. But [he] in order not to requite
the evil-doer according to [his] evil-doing set forth incense and prayed and
made the sign over] them, and the bonds were loosened, while he cautioned
them not to act presumptuously against the word of God.

Again there was a certain rich man in the city against whom many poor
men used to complain that he had retained parchments (χάρτης) against them
[or many years, and, when they had been paid, he used to demand them again.
And, when the blessed man heard it, he set out and went to him to entreat
him. And, when that man heard of it, he ordered them to stop him at his
door, and the door to be shut in his face so that he should not come in;
and the old man continued standing at the door and sending him an
entreaty [the whole] day. Andhe. ...... . was distressed.. . . .΄. and

he wept '.

[17] LIFE OF HABIB. 17

ES are 2 a HP Ν N
„My Jo adj „od ol ‚or Los Ju, KBSohs 2.222222.
Ir τὸ] μὰ aan ‚Jo; SE lad 9] τς δ οἱ Hain
Asa .. ‚ro a2...) assllk..... | aaa Aus

geh aRo JNzaaslS, χοὶ yas;)l Asa, EN Kaas

SM] μοι μβιβϑεϑὺ 82 ..oNahly Doly ΡΜ 15 „inmoors ‚Lara 0 „>
y> Non one Io I Das usno op urön καθ
Jia) -.Lurio or hasoiog Do .Laro, sonrieN. fisadı Lara
εἰν βαϑδος [οἵδ] ol Jul Jjasj ba μον N | “lurso|
spe] Mb Ipod halarar| ohalä ns os "ag wie]
Moralane| JLsLlo "polo Iso ZI SENERE BEI sol» N ‚As

1. 24 lines lost. — 2. Suppl. from the end of ch. 2 (f. 10 r a). — 3. Suppl. v. Ὁ. and L. — 4. Ms.
!irsL[o].

eistressede 2.0.2.2... ... 20.02.22 “τ ἢ eonfidence in- the divine
power that was in him, he said to them, « Go; and, when you have seen

these beasts, say to them [in] a loud [voice], ‘ Habib the sinner [says that] you

ΠΕ ΠΟ ποτ ρας . >. ..: ... . .to taste οὔ τ. . in this village’ ».
. and to the company .. -. - - - - they

said .

EN A we comprise in the few

acts that have been erdei in Deder to slorikr him who performed them,
neglecting the rest, while all of us wlıo are at this time in the body testify to
the truth of the things that have been written, and have seen and know elearly
each one of them, together with the blessed men the disciples of the saint as
well, among whom the first and the most eminent are Z’ura land Hananya'

which blessed Z’ura, of whom we will also compose a [special| record,
[began] vigorously to walk wholly in the footsteps of the saint. But, after
the [old] Habib had marvellously run in this path of heroism, and of acts
of power [and| miracles and signs [and] mighty deeds, and deliverance [of

1. See end of ch. 2.

PATR. OR. — T. XVIL — F. 1.

ἘΔ

ATS
v° Ὁ:

I ϑνὰὼ,

ER:

18 JOHN OF EPHESUS. [18]
aa [30] JNSsojl;o Luamss|;o| [μοι I sau| Sr] husjaso
5521} μι θ [Ὁ] asia) 20 μη μοοὶ Ἰωὰς ya Joa] N.Josol
Say ul JS: J-asjaso saso Or „> ‚peosia[l>]| aaao
omas Na 508 Jans | oa «θ᾿; hai οι δον Jasypa
ya wuan [53 Jam Jusos „ara jaxas Wil. ol, μϑοὶ -οιᾶϑοα.
gar yaNiao :Uormasöcı ‚oDaa> Jlorsın! Jar > «οιᾶκοα. χαμὸ
ee 4] Joh ar ..--

2a bopo 5} kamy jAussl Ascha
srfäaaı Baal, τόσαλτ eat οὐδνλδνα wach aadı

| eifie ΟΥ̓ Ὁ ae, 6 εν . .“-.- . . . .. en oe. nen Lore ee Ze .o er) 0)

soo. |; Da οὐι Ιεαςκο [5 5 ΟΝ νβ3ος vaaso κα ϑο 311} :

1. Suppl. v. D. and L. — 2. A leaf or more is here lost

those who are wronged and of orphans (and of] poor men and of widows,
he was carried to the mansion that is a release from the troubles [of] the
body, and fell asleep in peace, having confitently committed his monastery
and his labour and the care of the distressed to Z’ura his diseiple, who
himself also traflicked zealously with the talent of his gilts all his days,
insomuch as to amass double prolfits. And so the great old man Habib
began and ended his days inthe course of heroism in all his relations,
and ended his course and received his crown'; by whose prayers may we

merıb”

The history of the greal and divine old man Habib is ended.

II. — Next TE SECOND HISTORY, OF THE DIVINE BLESSED MAN ZURA.

and a spring broke forth and came out in abundance, many times more so than

SADTSLLMG SIN ἃ, — 2. A leal or wo missing.

ἊΝ ὧν
μι ἐν ἐδ «ἡ

ways

τα Meer

Ἵ

εν.
ä τω
γε

[19] LIFE OF Z‘URA. 19

Jos, aD am JaD] wrolo one» Lusad Ip 420 „Yasıo 20 Jooı
voran [οι ΩΝ οὐρα» os Kujl » Θμ59 JoD ur [NSS 05 Syuo
Ns Ansoha] or 15 \sıol ans og J οἱ» ha] ig J Jariusd
‚no ana ΚΟ. ol {με Ir2,> vaxız - Laso;> Jsaasch Lisa)
„hari> vaio aha] ai ΝΟ san, ἔλα. σας hu
ΝΑῸΝ αἱ Ds ΙΆωρμβαϑο α. οἱ Jsaamıs)) Jo Au. αὐοιδο
amolo oigık op „20 ‚ol, &d> Νροο μὸν Jar [sansı“s] „sohbe
20) Opa. od [Rau ὡοιομοο Du μιαϑὶ ad Jos] aniaao
hasoro Jun μοι „Laos Los lo μον kusoo ‚Luwass born ‚ax,
ΠΧ, aa. en) sol „Na od, ρῶν 3 N μοι [53 lan
εν οὶ „9 .ooof «ον Δ...» Jusal) 2 ‚asso -.Lrsoör Jarlo
Es... A 139 „Ipor> Dr lau? „el μβαὶ Apa -.opad

1. Ms. om. point. — 2. Appy. corr. from Da.

that which existed before. And, when the blessed man saw it, he rejoiced
and thanked God who had done his will; and at once the same night he
departed to his master, having charged the brother who was with him. not
to reveal this to men during his life, as he also did not inform his master.
But, when the news was received that the blessed man had gone down to
the spring in the evening, in the morning many persons gathered together
in order to g0 and be blessed by him; and they see the spring flowing in
a copious and rich stream, and their lands and gardens inundated with
water, and they ran to the eity; and they informed the bishop of this. And
the news was received throughout the city; and the bishop with the judge
and the whole eity directed their steps to the place; and when they saw it
they marvelled and gave thanks, and praised God who does the will ofthem
that fear him. And they called that fountain ‘Mar Z’ura’s spring’ to this
day; and it is even actually so called to the present time'. This was the
first act of power which the prayer of this divine master produced in his own
diseiple.

Again once the mighty hosts of the Huns came forth*, and those blessed
men were in a fortress; and, when it was thought that they had passed by,

1. This clause is perhaps. a scribe’s addilion,asv. D. and L. suggest. —2. Probably in 515 (Marcell.,
sub anno; Theoph., A. M. 6008).

ἜΑ 6

Bat Δ

ΩΣ

RE
Ἷ

φ Ὁ ὐὐὰμ 7, ΘΒΟΘΑ ΛΜΝ
N

”r

“AM. 6

20 JOHN OF EPHESUS. [20]

MI u Ja «200 „asaado [329 AD, on 13 39,5. Jsoöt
ol οοἱ IDlo θα sau χοὶ Ar >) - am Laso
ΝΗ pl male mail J| sol Le 08 Pelle
An am Jan bon ..Jasoı DL olo am ya 13 ΝΣ}
οἱ Jod; Kool μιϑοιο on J som eu > .00ı lo Ny,lo „Nalo
15 ὸ πτλη] » μα ku, Μὰ μ3) «Ὁ ;A> «Ὁ AD δ ἢ og
alus;Aso ollsaas Jooı Jjasy 1.57. οδι :Jjasj μοὶ οοι Nyl Er
δ κ 550. » „as a0 aN,0o AD pa μα del ΝΟΣ 20 χ᾽
μα aD. u Ihe
DO g>ä> δ “οὐ ya „aouLö, οἷν. [οοἱ ans ua Jo
000 Kama Ja! So .,Joor yo οἷν. 0001 «-αϑὸμ Ja Jo» ]ka>
‚karte, μ5,) bad! Da od IS un τ᾽ ‚Joa zuoNias " μα.

‚oo „mNax „aoRsh> as, Παώϊο Hin

1. Ms. Mmamsl-

the blessed man sent him to g0 down and inspeet the monastery. And, as
he was going down, the host of the Huns came upon him on the way, while
he was carrying his cross and walking, and repeating the service. And
at once one ofthem ran and drew his sword, and raised his hand for the
purpose of smiting the blessed man; and he on his side raised his hand
against him and said to him : « Ho! move itno farther ». And the hand of
that barbarian was impeded and moved no farther, while he retained his
sword and his hand was thus raised, until the whole of the. host had
passed; and he was released and he also as well went away, while none of
them had hurt him, and so, trusting in God, he also went to his monastery.

Alter the term of years that the blessed man lived, when he had taken
his rest and gone to [his] Lord, the blessed Z’ura, who was in truth a small
man (zura)in his stature and in his mind was higher than the high, made a
column for himself, and went up and stood upon It, while thence forth the
Jeeds of power and healings οἱ his master were performed through him.
Kor, [after] he had gone up on to the column, and it was accordingly no
longer in his power to grasp paralysed persons with his hands and bend them
and cure the sick, they used to give him water and he used to pronounce
a blessing, and wherever it fell a cure was not long in following. But,

when he had completed a term ol years upon the column, the synodite

LIFE OF ΖΌΒΑ. 21

ans A 5 Jill anna! J 139 ‚NS la Hunän ga less;
soll] Aus oe! Lam! m ones Jelans own
ao] Jan; JifDas per]; 'öor Lade) Jaorn Jia] Ur nel > huge
Nuso a N Das Jam; Ss Lay van 0 x > sono
«οἱ μϑοὶ Lu har Ν᾽ Danny kurios; somjaiso κϑομαθ λας
una Do No ai. > Jos +23 Jaoo ‚mes u>Ss0h> slo
" JNeä- τον Da so; JAa5d el » .suxo "Ja 5 Jkaaiso
3. Alm Nam Dr „oöt mas, Βα sous Dias,
Nr voa-also.. 001 er) ἍΝ οἱ Se μ «3 |, ls alı lass
ala,.Als0 BETEN μέρα. basins „> „Joa ya ἔΞὲ UN μιὰν ade
alz poly win " "hasse hrs „Jon ipasd ὁμαλοῦ zul alas Sn τὰ κὸ
ya» als, Do . ‚Jost aan | Sa JA las Ir samlı Las

1. Corr. from oo, οὐδ αν. — 2, Ms. Iyy- — 3. Here follows way erased.

perseceutors came to him; and, since they did not find in his disposition a
chance of making him communicate with them, they brought him down
from the column: and, when he had come down, he was moved with zeal
saying, « | will not rest till I go up to him who holds the royal authority,
and testify to him before our Lord Jesus Christ concerning the persecution
of the whole church, and concerning the distresses and the mockery of the
saints in every place ».

With this zeal the blessed man armed himself and with trust in his Lord
also, and he arose and took ten of his disciples, and journeved to the royal
eity itself and arrived there, letters from the adversaries having also preceded
the blessed man by no small number of days, which gave information as to
his going up, by dispensation of providence, in the same manner in which
things were also effeeted through Ahab without his knowledge, for, while
he himself was turning over his plans for killing the zealous Elijah the great
man, sending as of his own motion his envoys and his letters among foreign
peoples with regard to his death, he was being made to cele ‚brate and display
the fact that he was able. actuallv to bind the heaven so that no rain fell

upon the earth, and was by his envoys proclaiming his mighty act to the

= a EEE
an es a κι βεσ
Sr Auch kn τοῖον EZ μα; a --
mn nz ne --

Ge des τ Dame me Zn ς ᾧς τοι α΄ ΄ Vereine meer

= le we wu wiule” Her were mmamware fir will eu:
en ww pereniea Tom Üscharzmr an. werelbsrmsmg Srasiliee
en ee ΜῈ wz= be are od His. Hei ie uzrıt Berzame zn no; |
“«Ἔχάέγας ϑέτει κι Σ ὅπ hesnre stem weise Ss Jusmuns nun
SIRESUGEE FH. ix 5 sure = zumime Dre m. zu α ΠΕ ἢς- ἐ-
> Av 3e will ur Ge wine # τῷ ID=ue Inwe: = wäneh: rapie
2:5 de msi er Ge Damen af ame" == He de m mi
πὶ uer Su Sa De mn

ἜΣ was he sure Teeref Tiemann Ei Be Bee

zu Ser relwah Izsenet ve Im In amsemense ai Be er
X Ast Im. wine sen die Eimer ale =UmUmET Verse Ge

u ur us dire, and mede 2 m ee Ziege Br
an ἘΓΞΤΕΡΤΗΣΣΤΕ won Se Bess 0 1:
Φ mr vum 1a n smsemenee fe riet er τ

wer Galler ernmm übe mr uf De det en ΕΞ:

= Sue wär TUDErIE Dei I Sad em περ Be Ze Ξξεξα ἊΣ
ἘΞ us τὸ NR NEE wIire a er Die Emmi mem ad Fee
Heni zrs Be BE in

wauet wre Dsse me De: weh Sie Indie power Eee

[23] LIEE OF Z‘URA. 23

N.juns0 οδοι LAS; lo al; oD50 Jam SI or .ϑ
[.ıD50N-30 0209 Jumwor,a> Mia, ww go! wol, | ‚Su3ol|
μοὶ ya So Kae ad. bad Fisag :]lass as EI
ya Jo all) [55 yas Ir „lo yalı Kamm „as: >. wo
58 yas Jr .Joor yaDiaso μιμοῦ kam . Soja]; Jadiss as | N :} αν)
ko sl y.l Joan γχὸμ: los Ja Hl “ον ον al Jjasy as Jo
Na vos. |Nuasso „m [595 Jarman Das „2.0a,s aa
ον SS JS; Is Ansor; obas Nazi las, Ss lea IA
30 Nr. Jar wopoonam; AI On „ajl| οἰδδοα 9) Sy)
(5: Ιοαα χυυβ 5, Ja „N goDas or >| „ Max
aD κϑὸ JENS) 20 9) Nas μια διοοῦο, «ϑοιϑθα -ᾧ aD hl» Io
09 „Su; Jooı Kia, Joe Lois Sa salz el bon:

But, when the old man and all his company came in, and, the doetrines that
were condemned had been gently' expressed, those that were right were
again heroically expressed in sound language on behalf of the believers by
the blessed man with the frankness (παῤῥησία, of his Lord and the eonfidence
that contends with death, while the spiritual old man carried out his pro-
cedure according to what it is written that the king ol Edom commanded
and said, « Ye shall not contend with great nor with small save with the
king of Israel »?; for he did not direct his contest with great nor with small»
but against him who roared as a lion, and looked whom he should devour’,
in that he sternly brought the whole measureless reproof against him per-
sonally, on account ol all the persecution ol God’s church, concerning all
the blood that was shed in his days, eoncerning the introduction οἱ this
aceursed synod, and concerning many things, saying, « All these things God
will require at your hands in the great day when he shall come, all the
distress of the Christians everywhere ». When the king by reason of the
fear of him feared to lay a hand on the blessed man on account ol the divine

frankness (παῤῥησία) which he possessed, he was excited by his rage, and

1. There is perhaps some error here.

nians with lukewarmness. — 2. I Kings, XXI, 31. — 3. I-Pet., v, 5:

If it is rieht, Ihe intention musl be to charge the Chalcedo-

τς -.-

Ὶ
|

ἢ

>

ara

24 JOHN OF EPHESUS. [24]

ἊΣ 3,200 Joy Maus olly has Jioy> γεϑίο τ} lan
woopamwo -‚UNIauso Joe au! ΚΝ ὗν „solo aaa 00 Hop
Basta No ‚SEN saaıyo wol don oo) μὲ Saas Jo Ja
οογομα οἷς, yoru2öy οὐιο .}} κϑϑυΣ 5 Ja ὡς Ἰοοι Jaınö τον υοοι
war [53 80, ..1οοὶ Πα Am SD Jyor „20 „als oaiu Jan
Ya κοῦ Da ao sun In „> had or 09 ‚Usjo5 \oorsad
aaa 20 ΘΝ 95 Io „| say aa yao Luis Na] yosamıı
used A 2} wit wogoWam; „„olo οἷν. θα ον olna,s yo as In!
JE; DA .borun Jasaa, Il m ϑἱ Μὶ -κ τὸ gas ab .. po
Jans J ya ad u JE mod ἢ {|56}} LasomäD As] Is
alas οἱ „2 ..Jlyop> JAsaus u.a, Lusoo „yaaıs „> | 20 „DS
AD „| Dar wär JE] Ian «“ ΝΘ ‚000 “una [usa Ds
Jusar gualso .ouoor To Aalo as; Nun sus 2 Null > μια;

celenched his fist (?) as tightly as he could in violent rage, and struck himself
upon the breast and said, « You are apostates and corrupters, and the synod
is true, and I will not consent to hear these things against it from you any
more, and, if you were true men, God would show me ἃ sign by your hands.
And he who anathematizes the synod contends with his life ». On all this
commotion taking place great terror overwhelmed all the magnates; but the
blessed man, when he saw that he had decereed death against anyone who
anathematized the synod, was kindled with zeal and his heart became hot
within him as it is written, and fire seized his body ', and immediately he
went straight against him, and said : « The synod which divided Christ our
Lord is anathematized not only by us, but also by the angels of heaven.
And, since you seek a sign, by believers signs are not required; but the
Lord will not show you a sign outside you, but in your own self». And so
he* went out in violent rage, while threats were also being forged against
the blessed man. But after a day the sign for which he asked appeared in
him according to the blessed man's saying, in that he was smitten upon his
head, and his understanding was taken away; and a fearful swelling covered

him ἧς until human shape was not recognised in him ', insomuch that his wife,

1. Ps. ΧΧΧΙΧ, 3, ἦς — 2. Sc. Juslinian. — 3. Mich. (who repeats (his passage (rom our text) ‘ his face’,
4. This reminds us of Proc., Hist. Arc.,x11, 23, and in the story which there follows the monk is perhaps

Δ γα

LIFE OF ΖΌΒΑ. 25

ale Igel AL] olr Kar] land, Has; os Asel] Jr Bars. Lou

om Aus IND sun Vs aa Loos Mm . Looı nt
BIN Das ὦ Nana]. „eh JSoaa00 sh Mas! «ἱ Plo “0.5. χϑὸ

; το pud00 Ὁ α ΟἹ “οι, "με ss . usa} Jod μον Jiraso +?

»elo od Auyno sorpuo Dj] 08 Asaıco! INS [59ι „20 ‚s> fur.
‚aaa ὁμοοι [us JAasas O0 JaS; μϑαὶ τϑλο ‚Nuss ΠἪ [οι μοὶ,
> [οοἱ wmrasoo .Lunoı STEG oda; Sud . „SpeO Jam omsoNalo
Joy «οἷν „ol ka} oA Da No Paso. Du N TEN Ir
‚LI Muse. as ! pl ya DD Nun, SA DT
Nas οἷν. Jooı δὰ. 5 ϑὸ JNS...0 τοῦδ, Adas (usa), οδλο Sao
\OAA>& 0001 "ala χὸ I Das Dal Is LER ro
2.2 Järad dor 00 Joy wii ce ΜῚ ον οἱ I - Lasol;
IAu,o omas, Jusos ooDan [umors Samy lady Jun Sax

1. Mich. (p. 282) ins. aM. — 2. » over an erasure. — 3. Ms. wo>.

who was very cunning, hid him seceretly in the chamber, that it might not
be known to the eity that he was already dead, and except two physicians
and two chamberlains she did not allow anyone to come in to him, while
she sent intercessors to the blessed man to ask him to come and pray for
him that he might recover, and he would at once make peace in the church.
And, this message having roused him, he went and saw him, and he was
sorry; and he said to him : « Lo! the sign which you sought ». And the
blessed man made a prayer, and the same hour his understanding returned
to him, and he recognised the old man and knew that it it had so happened to
him because he had set him at naught; and he went on entreating him to
pray for him that he might be healed, and he might do all that he ordered;
while the blessed man said to him : « This happened to you, because you
tempted the Lord your God like an dee. and sought a sign ». And

_ thenceforth the dread of the blessed man fell upon him, and in fear he used

to assent to his requests in everything; only the state of the church he did
not set right, because the delinqueneies of the Amorites were perhaps not

yet full; but he ceased that violence and these threats, while the power of

the old man’s prayer thenceforward gave freedom of action (παῤῥησία) to all

ἜΑ Το

mr.

ee Du ee NH

Ya FF σ-ν»-

90 JONN OF EPHESUS. 126]
Jana; ws "0001 epad MD, Jaaaiso .1οοι ἰϑόμ 3) Dasyo
Jasaı N Jon Max, ns Ss «ΤΠ οι ERS N ro [} δον
JoN Miro Ssuas {161} .3 KA βϑοοιῖν höors ..Jasj Jasady ora.jo
hass, |sasioo .Loor Kor lad ‚sms JAu.200 .,Joot ao “oorsh>
aa DI οὐδ οοο Jay al | ὅδο [5395 μέλοι » Jo καθ ll, Kun]
au; JaoloN> > pas WS „2.0000 la us . I os
. las Numas hısal Joon 4.5) «Ὁ ΝΘ κ᾿ ‚Jon ὡοιοδ οὶ [Δ λϑοωοι
Das, :Jo0ı „aaa ἰϑωμὰϑ [ϑοοοιβθ (un) 02 [α (ars N od 001
Joy Kasrs .Jlasdıo AusoN Jos Ass ars NSS adtma] ἴσοι
“uns [alas Jas Kun ᾿ἰϑιᾶς 000 ar ug kl up
εμοιαϑιᾶς Da uaiso zz] ἢ "usa «δον hr ie a; 05 od dor
Nas (ya) Ja 150 JNrısadı many „aa Joa „is Joa μοι

1. Grammar requires Ihe addition of >>, but the senlence is completed in another way. — 2. Ms.
&- — 3. Ms. μιοιξϑὶ; corr. v. D. and L. — 4. Ms. &>2. — 5. Ms. RT E — 6. Ms. om.

the believers in every eity and in every place, and they openly held assem-
blies, which' before his coming the threat of death was decreed, against
anyone who was discovered holding an assembly. And the fame of the
blessed Z’ura reached as far as Rome, while God ceontinued to work signs
and deeds of power through him, and the whole city resorted to him, and
he was made protector of the poor as in his country, while many great allairs
were resolved by him before the king and all the senators (συγχλητικοί), while
every day he was engaged in the same contest on behalf of the faith. After
Ihe blessed man had been some time in the royal city, the man deserving
of evil memory who had at that time been made patriarch in Rome, whose
name was Agapetus, was summoned by some cause, and went down to the
royal city“, aman who was a grievous blasphemer, in comparison of whose
blasphemies those of the followers of Paul of Samosata were very small;
who, if sentence from heaven had not overtaken him and suppressed his
blasphemies, was about to issue this order, that the name of the Blessed

'Mary the? God-bearer should not be commemorated in the church at all,

Il. Sie syr. — 2. l’eb. 536. Ile came on a political mission from king Theodahat (Lid. Pont.). —

pn] LIFE OF Z‘URA. 27
Mio 5 5:5 ἨΡ ον aD, ! el ID „As J οἷο
Joan ey Ausia-s oa dr κόμα ἅν Do .Jo po ὡοιαϑηρᾶς
lg Io Joor Wach] [ass oe ΜΡ νος „> Dusoı har ‚odasS
wars) I μοὶ „2 ..ANus5l lass Sans Jon a Ir > γε ὶ
.»30| 13 ΝΣ als Jlas;sa .,Jooı μϑορϑαδο [5 μιϑαῤ,
μος ysormo pp own „Ja ul sam os Kun [is SA
„ol Jam alu IL. 5 Jooı aa. <> el < aD» olaı ID
ws So Ih (ass sooN.| ay on Eye u Au] Juso οἷς
» voadı Nua!o γερο, Aus, ὦ αλλ 5: > yl «“ u Jss|
48 Jlosll som oe ol aaa yl “raan| wursana μοὶ
yol oda ΜῈ Ionen og αἰν la aD "orsore κοὐ πὸ
ad bus m Look Ir -.olassoraas μοὶ er Jay arm Aus
000; Jpass Lisa iS [55 or «αλξνοορθ ses’ Lusad; alas . Jarsöıo

1. Gorr. from }&soP>- — 2. Mich. (Ρ. 255) wmaajan. — 3, Μ5. mi>me-

nor her likeness be found depicted anywhere, while he presumptuously
promulgated his blasphemies, which did not retard for him the reward that

PETER

mr.

"ALS
τ ὩΣ

his labour deserved. This man therefore, having been magnilicently received _

by the king with much display, inasmuch as he was not aware of all the
evil of his mind, when he had come in, inasmuch as he was annoyed by the
reports of the blessed Z’ura, brought a complaint about him before the
king, saying, « Wherefore is the Syrian deceiver who is here allowed by you
to turn the world "to his deception' »? But the king, masmuch as he knew
well the old man’s power, said to him, « And what can I do to him? For he
is a stubborn man who does not fear men ». But he, in order to show his
zeal in the case of the blessed man first, accused him saying, « Let me do to
him so that he will submit, or be expelled from all the eountries ». And
the king gave him his will, saying, « ΠῚ you are stronger than he, do as you
wish ».

But this man in his arrogance without delay sent some of his own leading
men and the king’s to the blessed man himself (a large villa at Sycae on

the other side? had been given him by the queen, and he was staying there

1. Mich. ‘by his sorceries’. — 2. Sc. of Ihe Golden Horn.

28 JOHN OF EPHESUS. [28] ®
ΙΝνϑϑα. ‚Joa ON. aan Jar Ja> lo .,Jooı vor! JNaSso <> 3
„> ‚usa, δ ρον, μιμὸ ass yam „2 θοῦ J20;0 0001 «οομνΝ. ἡ EN ei
hl ol - Jon JUL As! ols or har.-A20 [5.369 „Jusos on RT, TI

EN Pa AD yon 151} boa> aasly wolo . po SD μὶ }}}
ka ho ma er 2 aD N yo Deo ads J,sas As!
& D&D yo Jar «δ οἷν ‚pol τοὶ „> ‚ojorsaas Na ..wsaa
Jo.) kario Asa das Daaı Jr dor Jia; JaD> μοι
Jas2&8 μον Jo Suuaso DD ua 31 ol) ka] ωολοομοαϑὶ an
“πο u N u
μοι „Nuss Kam 00 65). Jo sr ro οϑι Ns: Jo . bl ir
N ----
“μὴν Nas Dsol] οὐν Loy ad. dar er 2 ll de ΟΜ]
wol asso Jo wosalasaan um's Bin 9 0 RN „290
Ju yas ass oAuo Js Da „asllz ul or er > „sad

1. Ms. Nm.

with all his disciples; for it was the first days of the fast), while the presump-
tuous man set himself against the blessed man by sending him a message
in these terms : « The king and the patriarch' have ordered that either you
come here, or I come there at once; and it is quite impossible for you to
remain longer in this country, unless you do the king’s order and ours, and
make accord with us ». When the blessed old man heard these things, he
jeered at his arrogance, telling them to say to him, « We have a law (νόμος)
laid down for us by our true King, that we are not to receive anyone in these
holy days, nor make answers [ἀπόχρισεις); insomuch that our door is closed,
and accordingly we are not free to answer either you or the king. But
wait for us till the fifth day of the week when we shall open the door, and
alter we have opened it what God knows to be right he will himself perform
between us. But for the present we will not voluntarily answer you; for if
vou seek to act with violenee you know ». When that wretehed man
learned these things, he was filled with violent rage, and ordered the
magister to take excubitors and irons and brin& the blessed man across.
\Vhen that man as he was ordered had taken the irons and embarked in a

l. Menas.

Ἱ
j
᾿
|
|
1

Ἶ [29] LIFE OF Z’URA. 29

Jos JLaso.> ‚BoD; as waaıy (As > .ksal> An aSylo

„aa, [a] > IN Jpas.> looo 5m Sascılo ACSnS Das

| aaa (oocı ri) Jar 0 .a>,09 „2,901 oh JNı>) wolo

„Nas, [a] sam kunan Joh.>0 . usrad Saab μοὶ > „ol : amd
‚00 Ka Dords pass „adoN:.n]| Jo are Jh Ja. δι „ul wol.
„20 EDS} au; o ud (ao οϑι χοὶ 2005; Ss Ναυὴ
A>+0 Jooı ran μοῦ 0} Δ 59. wär χοὶ „as So «Ὁ
Du ara dD udn 30 ὀμέλοο Lorn, Jar. θυ .. urn D
‚his κῶν Βα DIS ano [πὸ au 5 20 [95 So JUola lo
„aha Ns Jusa) aD, Jo; 00 Jung -.06 Lö; Solo] ouöto
| Kuoto Dylo kaauD add)! mIus » NJUD00

1. Ms. ‚aaa.

eutter (δρόμων) with thie military force and they had gone that he might
feteh the blessed man, when he was on the point of landing on the other
side, something like a wind took the eutter (δρόμων) and turned it back, and
it was on the city side whence he had started. And again a second time
they returned, and approached; and, when they were' just about' to fix the
ladder (92), it was as if a man grasped the boat (καράδιον), and with mighty
force placed it where it started.

Again according to that which is written « They knew not nor understood
thatthey were walking in darkness »°, he was enraged against the eutter-men
᾿δρομωνώριος) as if it was they who were lazy, and they proceeded to go on
board. And, as they were struggling and advanced little nearer, like what
is written again, « The Lord was making war for Israel »*, there came
forth something like a flash of lightning and suddenly smote their boat
(καράδιον), and the bench was torn out of it from end to end, and it sprang
away and mounted upwards as far as the eye can see; and then that
wretched man understood that it was God’s power which was contending
on behalf of the blessed man. And quickly with eries of lamentation they
escaped to shore; and they went and told these things to those who sent

them, and everyone was seized with wonder.

1. Ms. om. — 2.Ps. Lxxxu, 5. — 3. Josh., x, 42.

EEE

Υ ΨΥ

ἈΠ 8

AL)

30 JOHN OF EPHESUS. [30]
wm una οὐν karl 45 or 2 ΑΝ, u] Jorsolo ». 0si.ascN Ἷ
or aardsor Isaso :laDI wis ol; alo aD SE TZNg
el οἱ re oa: Leo angel oda
ID; > χοὶ :]οοἱ δα, ya, Das löse Δ), δα δα Lim
pr wir la Lisa I op „worair Wash Jo; ol, Joa
Ns „N u Sn "Nan, Lo Jolie Liolls olassoraa an
has Dusoı Juice ‚Vojpaaelı fans Ss Hl pas Asiolo ywas
Opus Ass opoas > μὰ so yislo -,oiaıs Limo u
Jsaw 2 sms > 15) hl kun] .I>5 Jansars AD. μας ᾿
Jussaso Ja,ıs), Lorso .Jooı τοὶ AR OD οὐμ > Ia8 “ρος
Jam "Lass βαϑα ων οι [δα ον [βορὸὶ Joor τος a DD har ἘῸΝ
Vs 051 Jar oo...’ [οἷν Spy wör aan Ja; . 40/0 Iso μβαὰ
oDa> ‚Los ze» )Nuo „ano Mar Das .Joo ru ; kısa)

ar:

1. Mich. (p. 286) ins. 1151»:

But, when that man had begun to promulgate his blasphemies openly,
and poured his gall into the ears of the king and the people of the hereties
who rejoiced that an instrument (ὄργανον) had been found for the spirit of
their blasphemies, and they had begun one and another to become drunk
on his foul dregs, and he was forging threats against the believers everywhere,
inasmuch as the fear of God was not before his eyes, then suddenly that
happened in his case which was once said in the case of the arrogance of
the Assyrian, « Against whom hast thou opened thy mouth and lengthened
thy tongue, save against the Holy one of Israel? »'. So therefore the Lord
smote this man in his tongue, and it grew long and protruded beyond his
mouth and came downto his breast. making a fearful sight with great swelling,
so that he was twice lanced in it, while terror and trepidation seized all
who saw him at the sightof him. And in this torment and manifest sentence
of requital for his blasphemy he lingered till the fifth day of the week®
which the blessed man fixed as the term and said, « On the fifth day of the
week Ged will perform what he knows ». And on the same day he who

1. Is., vi, 4. — 2. Mich. add. ‘of the mysleries’, sc. on Maundy Thursday; but this does not agree

with Ihe statement that it was in the first days of Lent.

LIFE OF Z’URA. 31
‚Mad! ya Da>ı Jusa,ösıo Nur J.o,.o0 mal os or Hay τὰ
‚> „um Jyor [9 6.399}. Jo Juasly .Jusady omas Joor 96} un „m
ho, alla > οὐνἱ kön May 45 auaa| I «3 ἘΣ an,s'L|
ren Jar) a.m5, Ima, oo ya SA rel (9) orDohs
. ‚0001 —La> ga ‚soo ‚Aus οὐι (mass 20 .o ran la. ..Kus0

Joan ha ‚usa οϑι Slo .oo0r nm Jusasöo -.Joor usNiass JaNio
» my Jo N us. DS ou Spy ΚΒ )ο olsas JoN was
„lo Jooı N» «Ὁ Nas hal «οί ωοιαϑιᾶς γ mono was
eo 00 „os a an y-lo kax; χοὶ krno ynlll
Ja JLel Jo woNal Jo τ κάλ. Jar; ER pn βμο oma
8 yras Vs I; asass] polo ua; 20 yaaspdxs [ον Dalıso

1. Ms. om.

had threatened the blessed man received his burial and perished', and fear
accompanied by slhame seized all the partisans of that wretched man, and
joy reigned over the believers everywhere, while everyone was amazed at
the blessed man’s words, how God wrought this miracle in him. When the
partisans ofthat wretched man could not by reason of their shame find what
to say, they devised a plan, saying, « Whereas on the day which Z’ura
deereed for the patriarch he died, he used enchantments against him, and he
died on that same day ». And so these men were ashamed and God was
glorified, and the believers rejoiced; and even the blessed man himself would
confess that God had heard his voice, and had awoken with his sentence
against the blasphemer. For, when he heard the openness (παῤῥησία, ol his
blasphemies, he prayed and said, as he used to pray and say at all seasons,
« ‘The Lord awaked like a sleeper and like a man who hatlı shaken off his
wine, and smote his enemies behind him’. Lord behold the blasphemies
of presumption against thee, and ‘Be not quiet nor silent, O God; since lo!
thine enemies make tumult, and they who hate thee have lifted up the head

1. 22 Apr. acc. to Lib. Pont. ; but this was Tuesday, and not in Lent. As Baster was 23 Mar., and
A. addressed a letter to Justinian on 18 Mar. (Jafle, sub anno), if he died on a Thurs. in Lent, il
must have been 20 Mar.; but see p. 30,n.2.Very probablyihe whole story is baseless and (he date given
in Lib. Pont. vight. ‘ Zach. Rh.’ (rx, 19) gives a similar account of his death but without mention of
7. or indication of dale. — 2. Ps. LxxvIu, 65, 66.

ZEN TI

Mn ee

«ΚΞ

ὮΤΑ 1.9

32 JOHN OF EPHESUS. [32

Ι ax «" JLasfao .[οοἱ μ᾽" ωοιαδούαϑ no alaD +> Ja} "Ἐμ |
ns: gDar> !"Lunors .oöı haanga> lad Jan Jar) >. las |
ar lu οὐ} Jyaxo Joa ja ul So a "250 μογο
μα] .- ᾿βαβδασίϑο a „ua I530 PA ο olasnäso soalsaxs
2 01 Jo; asii> is "aans Ir pays I Ina one κοι Jr
Nous Loans Ss οὐδέ. DA :Lausis yas Νῆν λαϑλοο. Jooı Te
Jo: Judo 0 “sand; „os Dal "La oe ‚Joa Jene I
ΘΙ] IN od υοδι "ao san) μοὶ mus Yoro [1919 Jooı μὴ
Jusos Joor yo „oasjas Ds ormsjo ‚Joa Jal οὔθ᾽ Ds ol
land as "Jans Saro' „23 Aso| lo Mb Jooı Eng
N] Le τὸ δι Joa zuge se oa al "das a
ol, han sam Ilm Ns) „Ja Jbasas “oh hu! Age

REN

. Here beeinsan extract in Bf. 188 r° a, headed 5851. wo μωρὸν INsal 0 om sol: B has. - ὦ ΒΕ
ER bo — 3. B Ἰδὼν οὐδ 50. il. ; Lass lyo- — 5. Bas. - 6.B vr Ball ANzer
aD. — δι Bunaz9| Ss ὡονορ δὶ ae: sie) vorn Jarho- — ὦ, B lau win... — 10. Bong
— 11. B wor Dpe- a

against thy people’' »; besides the other things which the blessed man used
to repeat in his prayer and over his incense. And justice did indeed not
delay to show the power of his prayer in that blasphemer. And so everyone |
was amazed at all the things that were done through the saint and at the 1
deeds of power wrouglht through his prayer, and gave thanks to God, and | |
especially at his labours and his petitions and his erying and his tears ἢ
night and day, so that not one hour ever passed [rom him without his’
knocking at God’s door. Even when he was sitting and speaking with men,
because his mind was dwelling above in heaven among the angels, his tears }
would suddenly gush forth perforce, while he did not wish to do this before
men, and sobs would spring up in him, and he would beat his two hands
upon his face, and rest his head upon his knees, and thus he would ery
loudly. And sometimes, when he was displaying the cheerful appearance of
laugchter with his lips, in the middle of his speech at which he displayed the
appearance oflaughing sobs overpowered him, insomuch that while speaking‘ |

with us he often did so, until by virtue of the freedom (παῤῥησία) which 1

ä

[33] LIFE OF Z’URA. 33

— [RENT \\a>l ad ‚,Bölo ala un [οοἱ Al, amors zus Νιωρδδὶ

Jar ENG cd Isa zu, Ja Las yD sol Al »οῖς τῷ νὰ ΠΝ
ER le, Da — ho ylads Ja.> D_ N| Nu; Kr > ol
Naar „5 Noca [5 Jr os "sp Ιοο N Joor „öl 01 yD

b as000 ΝΑ. Un das Ns ’ 0 vordlis arm or bl

„sol os No wasao οἷο wis Mayo JNi5j «Ὁ JNasS olorn A
„aD was οὐ Nuosı (ma [οὐ 5. οἱ r Nm sooo "ud :
Sul JA +2 Jul wis as 15] ‚Joa „lo (515 » vol, [οοι JpNe

> gl Kara ΙΗ Karls sans sd; ads ORTEN Dur] 600 . No]
10

πο, Ὡς ς ΙΝ ἕν. «οὐνῶο ἐς ἈΞ" > ANANAS asy

> SENT un Kor on οἰδα 54) <> I] Nur μ5.}»

15 ᾿ “ “ 3 “ »
μὶ ὍΝ Jul wis, [uısso „Hu san μαϑωα. δ "JAN ᾿
SE x 6 ᾿ :
N. ὁ} Jusoo οὖς DEN Isar „0 Da Jan Nusulo Jo a0
vb.
1.B aus .mlaS —_ Duly μο93}9 „2:08 REF ΟὟ -Ξ ον EN Ξ ὁ Β Da — 4. A bo —
5. Β 65. — 6. B eds a. — 7. B ins. ὧν. — 8. B wi2 bl 1280. — 9. B Is Ἰδαλ = Pa Mal
(sic) το Ba. — 10. B |waaal. _ 11. B Μεβι9. — 12. B Pl NMDao. — 13. A ΤΕΝΞὰ B sing. — 14. B ϑαξων
ww3amyo. — 15.B N Nlasjo. - 16. B Adte-

enjoyed with him I went so far as to presume to say : « Why is it, our
father, that in the midst of laughing you are thus suddenly saddened by
weeping? This tells us that your mind is not occupied with us or in that
which you are saying to us, that sorrow thus suddenly seizes you ». But
he would say to me, « Know, my son, that I did not want to do this while
speaking, and my sins suddenly occur to my mind, and turn my joy to
distress ». When I often entreated him between ourselves to tell me privily
his manner of life, even adjuring him by God to inform me, he would
again while weeping yield to constraint and say : « When, my son, I am
constrained to speak among men, my mind looks at those above in heaven,
how their mouths cease not even for a short season from praises, and sobs
rise within me on account of myself, how I am neglecting to praise that
Creator who created me, and have ceased to make petitions for the forgive-
ness of my oflfences, and am sitting in intercourse with men; and this and

other things urges' me to cease speaking ». And so 1 was amazed at this
8 8 8

1. Sie syr.

RS

PATR. OR. — T. XVII. — F. 1.

Amor.

3% JOHN OF EPHESUS. [34]
I Juno Juris) IAsas5o omsasıs wlo . Lo Jaroı ah As
Jı-2-2.3 "lg Nam; ha] ΝΞ) Jaluans oa Ἰοοὶ
A AlaS οι ἔλθ NA ya DD «20 utaslo IN1,03
App müs „nmass Jah βορλο „usalo hol γον 9) hrs ‚0001
aaa uns|; any Ja00 as IN5305 Νηρ Duamo ‚oo καλοὶ
ad Inno 2» Jo, ax AR „ororsL> 090 ‚La grad
χα, Nas JLöllo Halo :Jocı gADa> μα μϑοι er » ‚Joa
aan > 00m gu pur 90} 0 dor 20001 or Nam „oro.sl>
AND as -.loor Kor οἰλο ιν, 2 x SC) JN1..20 κα mal ie
zn )aıaasco : IN35 Jumors oooı he | oro . oa AS. asam
ao Ange ADS Ja 5A go Ja; ud das rau:
anı)sc ger „Joa | οἷν. as] Sin [Ν39 Jlausasoıso .oo0t rel
μἼαοιδ5 [as \Nuso . 0001 mono Njuns I. 20 Iex2y od

1. B Dsasj20. — 2. B Lon. IIere Ihe extract ends. — 3. Ms. with » init, — 4. Ms. «ον:

saint’s disposition, as well as at his humility and the kindness to strangers
and poor men of which his soul was full with great zeal, so that in conse-
quence a multitude of the poor of the city and strangers from every place
Nlocked to him on aceount of the report of his charity, until eighty and
ninety and as many as a hundred tables were on some days prepared in
his monastery. And thereupon he made great cauldrons and appointed
men who were continually cooking and making bread; and in company
with many he would with his own hands make himself into an attendant
with cheerfulness and jov. \hile the blessed man was thus illustrious in
all things, and deeds of power and signs were every day wrought through
him, to narrate each one of which we have omitted since we are not sulli-
eient, the whole city used already to flock to him, with the whole senate
(σύγχλητος), and' Ihey who saw the great freedom of speech (παῤῥησία), and
Ihe rebuke of those who had the power of death and life alter God, were
kept in great fear and dread of him, and everyone put great faith in
him.

Then all the hereties inthechurches and monasteries were sorely dejected,
and they cried against the king every day in great assemblies : « If the

I. Ms. om

4

[35] LIFE OF Z’URA. 35
ER Nu — san nal ἢ „Ly ‚oo ro ya, Saas [sjo;

- JNupsa> Ινα’αθο mm Jool I, DA ou 2. aD
ες > ΝΟΣ |Aao; Nass „> ‚Nuos J,>o So wu Om

“2.93 Jusos Zr an Jay Ss was, omas Luo;As Inn ,Aaa>
‚Jo yanoıL]| al. JeipaaN; rd wmumo]l Jusa) οἱ > ae SS
ΙΝνωαϑιδϑ za Amos 2D +,0001 Kopp) ' μα... μι" ol Duxaxo
‚ara Joy alaaaı As Jin] )Noo> . ol 5) 5Aso .loor Jaais;
13 unsll lo aa organ αν) μιϑαῤ wir ᾿Νϑορϑ ὁι5 Jia ΣΝ 5. „so
mais omas og Sl μοὶ οὐδοῦ Jauao Lu ommsaDl [θοὸν ans
ao Sn au doso „aiyl| ori Jay an os; sa}
dor 09 “Lu Jiya>ı Nas oe Judo ,5 . Jjasj has o
za MasoS Do Ws fun) «ὦ 001 ῥα} δι am a0 Jr
ses; μϑαξ Kol Trage INsal Asa

1. Ms. Man corr. v. D. and L.

Syrian does not leave the city, it will be ruined », and the king and queen
when they saw it, in order that there might not be a sedition (στάσις) and evil
in the eity, begged him to depart from the city limits, while the queen
prepared a place for the blessed man in a certain camp (κάστρα) in Thrace
the name of which was Dercus thirty miles off, and so he set out thither,
while the blessed Theodosius also the patriarch of Alexandria had been
established there; and thereafter the blessed men dwelt there together,
while that camp (κάστρα) thundered praise. And after some time again on
account of the inelemeney of this place they withdrew to another; and after
some years the blessed Z ura finished his course and fell asleep in the same
place, his disciple Hananya the presbyter who "was next to him' having
left the place, who himself also had been trained with him during the lifetime
of his blessed master Habib in the manner of life of both of them’. In
these lines we have comprised the story of the holy old man Zura, dreading
eondemnation for the omissions of all his triumphs which we have omitted
and passed over for the reason that our time is not long enough for these to
relate them.

The history of the divine man the blessed Z ura is ended.

1. Or ‘succeeded him’. — 2. See p. 17.

2 A10T°h,

ἜΑ ΠΟ νο: ἢ:

36 JOHN OF EPHESUS. [36]

rum τάχ ana τβαλια Alda AAsch ach

a.s,..0N. m "el ID „ira, ὃ ἜΠΗ Jana, ENTER 13
"das οἷν war καθ dpa ας Fasär Jan νοὸς ."yaajscbo
got Land, CHI u γὼ hä, Njs;ax "öl Na au iu
ΝΣ δ ΜΜὶ ΠΝ ΘΝ ὅλο J ΙΝ ϑῦδοΣ ao hunas ΑΝ οὶ
Jod; Νάσος κϑμαδον NW 3 ..}} |5οι ΩΝ ϑοο ΠΣ Sasıo
SH κ γα Κϑομ Δα» μωϑ als N ascı "ON Ara das >y
DD Jar) I; oomär ums N Jlansıyıy Llor> Vorsgkl lo)
.sojlls harro I po par wa DO u eh wol „or 00 Jyoi
21485 als Ju] oma, 004» Ja "LM Jun Sr was "aus
‚Jaxs Jar) αν" Spolly auas [5159 gas „u „0 μον]; osan)
1. This ch. is conlained in B, f. 161 v° b, where Ihe heading is : wr-09 [Dal .Lmly was μόνον,

ρος IrP geas, PP, f. 443 v°, where the heading is: μμωω «ον 13,90 har yy [Anal sol, and GC, f. 276
where the heading is hol» Ju IAstaLl FIT) το: μὰς ἵμβὸ ie üs h>ab» Ἰδωλα εν In this ch.

IA,

I have not Ihe paginalion of Τ᾿. — 3. B Ἰδδαδὰ un: — 3. C bes bay. — 4. P Sy B3l. - 5.C
manch Wo. — 6. B sing. P om. — 7. A Sie — 8. Pins. de — 9. P ins. τον — 10. GC corr. to
wel. — 11. B |Auddsato. — 12. B wandte (sic), Ir! o deleted. — 13. P gusantan. — 14. A
wo Com. — 15. B om. — 16. B ἔβες δὲ haslo P ars! alo C οἴξες Εἰ lo. — 17. Bly —
18. AC solls. 19. B ins. om- — 20. B ins. Θ᾽ ο᾽: — 91, P m: — 32. P om.

Ill. — Next THE THIRD HISTORY, OF THE BLESSED JOHN THE PERFECT NAZIRITE.

\Vhen we set ourselves to approach and record the history of this holy
John, we exposed ourselves t0 a multitude of conflieting thoughts, im
consequence of the fact that, if we take upon ourselves to narrate severally
the signs that were wrought through each of these same saints, we shall
wander and extend into a great number of unending writings; and for this
reason we considered that the triumphs only that belong to the labours
of each of them are enough to excite the praise of God that is in those
who hear them, and how they bore themselves manfully in the course of
justice all the days of their life without shrinking, while by reason of this
fact and the fact further that even one only of the triumphs of each of the
samls that has been related is suflicient to indicate the divine power hidden

in him who wrought it, just as it is in the power Οἱ expert tasters to know

it ie τ σὺν

te

[37] LIFE OF JOHN THE NAZIRITE. 37
as γ9 gtagone yasyı Ali, 115} ago! co har SA
Olsäsaa, fryoaras Ja "JLöhly ası 0.09 OHREN yauDı μωβ ’ rc
"Isa har :fpasay μοι Duscı 7 usa) ie ana Jjnus
Jorsanso [59 Jkwar> "osabol, .Joos ἕο. μοι Sa AN), Jaia
nu Nm - οι οὶ, wjaay ομιδο 2 «ον αὶ <> Joa «12973 IHol.20y ost
Jg? hl οὐ Νοῦν Jar > OLD NN μ51α., [user .,530lo oraaıs Jooı
Jam» "’jıs As ‚Lost 192: Hess or ol, .- hot
„ano au) οι» I)NSole loha „as ’ISSol5o Hass Mokas
ΤΣ μος |MDaslo, "δὶ „> VERS ENSe μϑαῤ' 6 wol, 0 59 :
No Θὲ ϑοϊο III, a5 «" JAN .- ΠΝ aaslsos μμρορθο
‚Nam. ‚2.5 oo mwioh, a ga JaS Alma
ΟΝ.» has; χοὶ eng ΟΝ ας ΟΣ} 0 „‚oNasSLlo 9] Nr χὰ

1. B Iso ΠΕ δε G \Loll Lohse: — 2. P au. — 3. A an — 1. P ano .. 00a Iaatta

lau. — 5. B 5: — 6. Bsing. — 7. C om. — 8. B l}iaay Ρ 13:45. — 9. B ins. «Ὁ. — 10. B om. — 11. BP
μίμο. — 12. P om. — 13. P bo — 14. AC sing. — 15.P om. — 16. B wo GC “δ. — 17, Β 2.D.
— 18. C S for γ: — 19. C om. P ins. |biel. — 20. C P Apr

the whole taste of a tree from one fruit only, on this account we abstain from
recording many signs in order, only presenting the triumphs gained by their
labours and the manner of the signs to the memory ofexpert hearers. This
perfect blessed man therefore, who is in truth one worthy to be third in this
series of saints, received his training from his boyhood in the great and
renowned monastery called that of Zuknin', while from the very beginning
of his training he would consider in himself and say, « What profit have I
from the faet that I feed this body the end of which was doomed to be
loathsome and disgusting decay? and wherefore do I by a quantity of food
amass and lay up store in it for a multitude of ereeping things and of
worms? »; since he heard further what the blessed apostle writes saying,
« Food belongeth to the belly and the belly to food; but God shall make an
end of both »", and further that also which is written reproachfully to those
who concern themselves with the sustenance of their bodies, « Ye took your
pleasure upon the earth and were wanton, and ye fed your bodies as for a

day of slaughter »'

1. Near Amida; see ch. 58 (fol. 131 r° b). — 2. 1 Cor., vı, 13. — 3. James, v, ὃ

*B 162

᾿ς.
PA ine

Ὶ ; 38 JOHN OF EPHESUS. [38]

| δ oh DD DER gm ogaaıs rar Lamas ra > usa} Das .5.
ὙΠ Kris, pas Solo ὀΐδαν, ..Joou Kia βακωὴ "hu oramı
ram Pad; dar" 0 aD μὲν τοδὶ pa „games INSoläsr "Lupe

ξ Dad; βαθὺ "Nsais op Μὲ .γαθοιδ᾽ wol od: Ja] -Ναϑὺ
᾿ N) )ara5K> καθὸ pas I «ἄλλοι ‚As YJanl's Sal ΙΝ 355».
„Jurzas [öl on μὶ ung No μὲ ΝΟ Most - JNutsan" iso
ἐς „Assaa ἢ Irlo στρ» J hung μοὶο ” wabas Jusa) ‚vous Ὁ γο
Ἴ ἷ i aD air m JeN νὼ „or ao |} "a5, Ja So
πρὶ Ἰνδοὶ ο Dan 09 0 1 oypallo ἀοιδαῖς, un wo, ‚son go
Ἵ un open Jana [λαοὶ 0 Hm Lima JLLDEuI | od

| yo, aa VS ms Jar ἰλκΞ kusag Sao Mopeds el
| [μιὰ " οἱ ’LDsoo fies slaanıa [μαννα 1 I]! yope: INbasla>
B μδυὶν ford - has. Ds Jooı AN „dor Jar 2 να Jo hazus

γὰ". 1. BPins. «.»ὧ.. — 2. Β Has 29. —3. Ciom. — 4. Βα μῆς ϑ P-om. — 5. A’ins. Iso Ss. —
3 6. Pom.—7.B 02 @C Pr — 3. A Damy. — 9. C waNo|® [ua P wabol®. — 10. P hautısy. —
ἐς 11. ὦ 98 lo. — 12. B Ἰδωδϑξωδϑο «3 w5ßaaN (ὦ fin. in later hand. — 13. C means zul

Ἵ iQ} — 14. C po P ins, waiuDs ἢν. — 15. B pl.

ir When then the blessed man through hearing these things turned his

F thoughts upon himself, he in zeal decided for himselfthat he would be a man

«-. ν .

a aloof from and a stranger to all pleasure that eomes through the bodily tastes

which spring up in food, saying, « I for my part did not depart from the
things of the world in order to turn back to them; but it is enough that
| have set myself to be a stranger 10 these transitory things, in order to
| run after the things that pass not away; and through holding aloof from

eorruptible things I remembered and desired Ihe heavenly blessings which

a the blessed Paul indicated and said, ‘ Eye hath not seen, nor ear heard,
᾿ nor hath it risen into the heart of man, what God prepared for them that
Ὁ love him’'. These I must run after and pursue with all my strength,
casting all corruptible things behind me, except the ordinary nourishment
of my body in order to sustain it ». And thenceforth the .blessed man in
fervent zeal decided for himself that he would eat no food ai all of any
ἢ

kind except ordinary bread, and water and salt or ordinary lentils, while

in place of herbs he used to mix with these the leaves of a certain large

1.1 ΟΡ it; ἢ

[39] LIFE OF JOHN THE NAZIRITE. 39
Au 2 Jays Joe pa ul son Jon In Saar 5 m
Sol ”Lorao ..Jooı gt ou vol JoNa>0 . Joa Wal’ οὗν Δ κα"
μοι μοὶ zo am οἷν. 0001 «ὮΝ Apoar wis "son oe . Jooı
<! )aınsoNaso „ya > Jyars! Jon ssohaso Jo AD Jooı a
„od gas ὁ μασι | οἷν Jocı ul; Nusiulz Forası Jlaaxamo I Dao
2; use! ul ao! a; hun] ‚Lussohäseo Jai hr «οὶ
ϑνᾷς καλοὸ oreas „Ns! οἱ .or> [σοι Ἐξ ωηο 202 "Joa 1 Jonas
J ol αὶ Jar yascı zu kr Ey am, "os το aN\o ‚omas
Du al «ϑὸ χοὶ Jar Ja I 50h I ass Ihr Ir) Jar jaas
Hypo Joor Naa ia „> Pl das "aaa οἱ “αἰ yassı) Karl:
000 DS woman! μιαιιςς yo] Mio" INusp a] „passe

1.Com. —2.0C9 —3.Be7.0m>2- — 4. B Iym2 «ον. — 5. A marg. (same hand) Ne. —
6. GC Juso umautas οὐ. — 7. P ins. om — 8. Do a9 ὧδ... 9. B ins. wl (ΟἽ omel:
—_ 90. Bom. -- 11. Po: — 12. Be for ἰ: — 13. B Pib- — 1a. B ins. ael>- — 15. B ins. loan.

16. B unoy28 92 C οἷ noyas P Ihn vnopm>-

tree that was inside the court of that monastery called shigra', eating from
it all the summer, and in the winter again drying the produce of it and
eating what was left, while all the members of his convent would urge
him to desist from this distressing practice that was distressing his body,
and in this only he did not obey; but the obedience and silence and
humility in all his other relations of life went even beyond the limits, qualities
that befit the humble and obedient; so that, if anyone stretehed out his
finger and stuck it in his eye, he would not raise his face (πρόσωπον) and
look at him, or open his mouth and speak with him, and, if he said to
him, « Take an ax and come turn this rock over », or « Come dig out this
boulder that is not dug out », he would again not delay for the purpose
of at least inquiring? « How Fam I to° turn the mountain‘ over » or « dig

out the rock? », but silently take the iron and begin; so that they olten

1. Acc. to P.-Smith “anchusa tinctoria’; but this seems to be a bush. not a ‘large tree’. Perh
the “syagrus’ of Pliny, N. H., xıı, 9 is meant; but, as (he {66 has given its name to the town ol

Singara (Shigra), the name must be presumed lo be Syriac. 3. As, like πυνθάνομαι, is often used in
{his sense, though unknown to the lexicons; ef. ch. 10 (fol. 35 v b) and ch. 54 (lol. 124 γ᾽ b). — 3. Β
“he should’. — 4. B ‘boulder'.

ἘΔ ΠΡΟΣ

ὶ

ΛΠ Ὁ:

40 JOHN OF EPHESUS. [40]

οἷοι» or .,oD Jooı „as.Ax; ar oo» "Joor [μηϑὸ Leo). ἢ} | ῥιμκαδο
Id 'JAooy wol .Joor ia ro as οἷν. "Joor τον oo 6
Jora> ..Jooı aan ol, DD "ol Joa, ora0 ..o > Lot en Ir
yraaD οὐδ Doll Dar 0 has] da} “1.8 Ῥ ΙΝωαϑϑο ἢ»
οἷν» bo -βαϑουίβθο μου 55. Las ΝΕ "Iasojo τὰ, Jan
wo > ‚easy ze ομα δὴ ᾿Ξ... 5.5 <> ML woraus, ΚΔ

"0,0 > ? 000 rl „> ‚lara> Jo yors os Joor as kan,

» Jay Jen "ea. AD 000 rd "yo 200° .uotasi ‚solsa
(δορὰ ο ἰδοῦν, (δορὸς [δ οοι yAndo FALLS, -Järr yası μόνον, Sao
Με hal „1 olNas0o «3) «Ἢ» βιοδοδ 9 ομοοι Jooı 9: ον δο ls
ΝΟ La 2.08 | Jun aa 8” Joor Jo 1? ron > Joa
Ih Kon τ] τὺ ainsj> Alan

1. B mo P Isaas0. — 2. Pom. — 3. (Οἱ om. — 4. B ins. Im. — 5. B lo am — 6. BC Sea
x for Ὁ. — 8. B ins: 009- — Ὁ. P «μοι — 10. C ins. er — 11. B ins. lon- — 12. Paso £o om’
— 13. B ins. nad. — 14. C wb5l. — 15. B hu Dao-

made a kind of trial of him, and he would at once without delay begin
what was ordered him, until that man whoever he were said to him ‘ Stop’,
and then he would cease.

Again a place had been made by him in the monastery-enelosure, and he
would spend the rest of the day or of the night there, in vigil without
measure and prayers without ceasing, so that in consequence of these things
there was generated for him first sorrow of heart, and floods of tears of
great weeping by night and by day, insomuch that his eyelids shed their
lashes from weeping, and the hair of his head fell ofl in front, from the
number of times that he used to knock it! before God in supplication, while
all who saw him were amazed and wondered at him, and on this account they
used to call him, ‘John the perfect Nazirite’, while he was thereby openly
preparing for the contest with the demons even to blood, insomuch that some-
times his mind received blows in the contest and was silenced, so that, if there
was anyone who was present and saw him, he thought that he had a demon,
in that he had become silent and had secretly in his spirit entered upon a

secret contest with powers (ἄρχας) and authorities, and during the intervals

1. I. 6. beal his head on the ground; ef. ch. 13 (fol, 49 r° b).

>

3

[41] LIFE OF JOHN THE NAZIRITE. 4]

Or20 Oman aIImao kr! oo wan.an ον . JaoNal, RE Joa
ὃ Iso! ‚Joor ao» μοὶ fan κῶν Jüus " Jusoo οὖν Aus
Waisyo Kar aD 00% - olauımsa.no "uoadin; oudsol Jo "Ip.
Nano; olyu ’NaoNalo ouoor jorkl rl 0 AAN NN
wis ars 0001 orölg dor .)lorisolo IA} "wasio] N uoN.alo
Jan, yo > SD. Il Ja Dumas J IN usra> οὶ .3 Js!
Lasdaso (>Nä> [δ 33 JLorsors [56 aD On "Na04LJo ‚Jost Inn ΙΝ οὶ
ao "saasalo adj an Joel -Jol “is οοοι «3539 Is μοὶ
2 Non μϑρρο harmDän] οἱ „> .olusil laassasbo oo
τ ‚NDS wsarnsar oral 0001 ad : μα. „aNäs N an;
Dass BE Κι τὶ «5 ἈΝ 39 ΒΟΌΣ «““3.53δο „ao 0001 > pol
Ya Ns, as "2 m JN5505 μοὶ NSiso . Nail μοῦ Sms
Ja handys DI ax J ol NSS ρϑο sh Lın.| il

1. B corr. from MDe®> GC WDe> p Wars. _ 3. P xy ILyas. — 3. P ins. οὐβοο. — 4. P pref. ©-
5. For oC @loP &l- —6.B wioläN CP whjoläN. — 7. BC en.Llo P Sl for o- — 8. B
hajaAso. — 9. Ci wo.asaN. ς 10. P Las;D. — 11. B I dmdoato P Iougmhantol. — 12. enely'
— 13. P oon gina. — 14. P pl. — 15. C est. — 16. C ins, loan.

of the contest he was so hard smitten that others would approach him and
speak with him and think that he was dead. And so for ten years this sain!
contended: and at last, when God saw his conlidence in him and his
steadfastness, he gave him strength and vietory over his enemies, and from
that time his mind was enlightened and his spiritual sight eleared, and he
attained to high and marvellous conceptions (θεωρίας) at which men marvelled,
though he had not laboured at reading the Seriptures, but instead of
everything he would utter a series of constant prayers; and through this
there was given to him great perspicacity in the Scriptures and the commen-
taries, so that men were unable even to comprehend and take in the height
of his words and the depth of his intelleet, even the scholasties and the other
men who were learned in the Holy Seriptures running to him to hear his
words, while they were amazed and praised and glorified God. And
afterwards he attained to authority over unelean spirits, and over great works
of healing; but, if we record these severally, as we have also stated above,

many sheets of parchment (χάρτης) will not sullice us. When the blessed

42 JOHN OF EPHESUS. [23

ἔρανον ira usa ommmayı ? μοι Ιεϑορθ δου pl μια gr %
21 (00 : jo ‚ana οἴγδοον Nr 'harsioı "län «οομὰς

Aulwb. 0 any usa) \uaso 3 ao >Laulo Judas anNial

u a I

Sr: μόν <oojs: also ua Jan 81 > audi] soohues
"oral Jumaas us| »ερ μὶ ol a5 3.55) «Οἱ “is εν us jan
> lan! uns κϑὸ "usa, οὐδν9» "aası οἱ 15. ‚uiao sul ana
«καϑὶ γχϑαδ ΠΠαϑὸ9 -.o «οὶ EN ENG „Mil χοὶ Ja» Ins
Sa "dj " aası μϑοο ὦ wu) μὲ ya kin u „N
Οἱ oodr Joor una (ad Da I ol 2 bie] ΡΠ Jod: am
con Jol.as; ee] oO SU x „lo kusa) vor Joa mas „>
) opaso Im Is N mas] Jo ‚as Dal ass;l!; ΞΘ: "αὶ

5

N.axo .Jooı Ὁδοδ αὶ om [515 > ua μα ἡ ΠΟ] οἱ 12. ‚>

1. Β haap bad. — 2. B a: — 3.0 sing. — 4. B kasdeson CP nepl5l- — ὃ. C waulao- —
6.0 τον: — 7. Ρ gr»mo' 8. Bo&. — 9. Bom. — 10. C om. « — 11. B sm — 12. B girl. --
18. C om.. — 4. ΟΡ ο.53}: --- 15. B ins. Pr

John had completed twenty-five years in this life of perfection, heretical
machinations assailed his convent', and all the leading men in it submitted
under compulsion and great constraint (Zv&yzn); and accordingly the blessed
man prepared to withdraw from among them, saying, « For my part I have not
forgotten the words ofour Saviour who says, ‘Whoso shall deny me before
men, lalso will deny him before my Father who is in heaven’” ». Then he
left them, and departed, while about thirty men among the chiefs of the bro-
therhood and the leading men of the convent also went out after the blessed
man, saying to him, « Death with you, our father, is more desired by us than
life with others ». And so they set forth and went to another district, hoping
in God, not even bread for the day being found upon them, while the blessed
man encouraged them and said, « Would, my brethren, that we could attaın
to the blessing ofthose who have been persecuted for righteousness’ sake? ».
And so they found a certain monastery and took up their abode in it, while

Ihe fame of the blessed John was heard also over the whole district, and

I. As the monks of Amida were expelled in 521 (see Introd.), we gel 496 as Ihe dale ol the beginning
ol his monastie !ile, — 2. Malth., X, 33. — 3. Ibid., v, 10,

LIFE OF JOHN THE NAZIRITE. 13
μοῦ vorm woöt IN.Jyo δ Losaas 009 HD) nl ROLE
» Mijn) Jooı Lohse ‚oorsaas >, Kol Jusos ..olas αὐοῦ JAais
alarm Ναϑὺ Sl] u al, ka! Jod] "Jaxo Jon ὁ u] No
led al Beer lad od hama] ἢ «“ οὐδι kan
asa.a| Duo ACT Se N Hr] wm >» ZN, SE las. μᾶ.
"OD my ha «Ὁ 0 „NS en an oLlo ISA ’Lomusolus0o
As "00 αἱ Jasoto ΟΝ ah Jr INES, NORD καθὸ

Jos} a0 INS, lo 0 as ul as] So "N jlo ir gar)
ro το ]ο „cchO Be ee h2> auNalo u, (olsado
Bas 0 ΟΝ, οι» |! jo wol lan, Moladg us Sic
-" [1919 Joa Al δι "»»Ὲϑ N rag ‚Joa Jioorso Juscı J ol ss
‚oo Du!) 17 usa), > Salon PERS] Joa NSJ,lo ‚aD
Am. Jooı ἘΞ ADasabo οι» lo Jo "Us "INS Nass μλοο

1. Com. — 2. B wasiso. — 3.P P- — 4. BP om. — 5. Β umnolus () wmolaso P umoolmo-
— 6. BP Na, αὶ Masy- -- 7. BP ano: — 8. Po. — 9. CP aloe. — 10. α alle. — in B
«οἷο Οἱ. — 12. C pl. — 13. B had. — 14. A Sal: — 15. CP w&lo- — 16. P om. — 17. B

usually a, P mL. — 18. Boom. — 19. P lee}.

accordingly all who were sick with various diseases and who had evil spirits
ran to him, and the divine power that was in him would confidently heal
‚them all, while everyone was amazed and thanked God ; so that we also went
to him in the distriet of the saint’s martyrdom, i. e. in his exile (ἐξορία), and,
when we had sat down to take food, five demoniacs together with their hands
tied behind them and howling beat down the door and came and entered
foaming; but the blessed man rebuked them, and ordered them to go to the
martyrs’ chapel and lie down; and so they went; and, after we had had
supper and everyone had gone away to rest, he himself went out and went
and made a prayer, and expelled them ' all; and they were found in the morn-
ing at peace and in their right minds. And we saw it, and were seized with
amazement at the power of the saint’s prayer. We were further specially
amazed at him, because after severe labour he was even so not remiss; for
there was an enclosure in that monastery, and one fig-tree inside it, and he
went and brought sand and laid it on the south side ofthat tree, and he filled

1. Sc. Ihe demons.

ΠΑ 15 9},

*"B 16
ve b.

AA JOHN OF EPHESUS. [44] %

> 000 KerDaro ID" ass ol SD p ‚ca Jr Ds Jords lo
oo .α925}} wol et "xo .,009 μ5, So wol «Ὁ 19 θα.

οἱ 2. Sohal Fanızia a ned ἡ αὶ Ja: Jung er ρος
Ῥῃᾳθ9 Isa» um nor öl » ‚Jost μια αδὸ INT αν "νοι |
μα- 15 ua Jara ds 48 ud: << > da Na) Any}
Nj,lo "oo χα hiamsl> >). Jaasl;l Kris "Jay oo, " |
nel ala> » :haı onaDası Jun) «Ὁ »ερ Ju, μοδ IS
" g001 voran] - ordoa9 0 wo ar )aaudı HS Asa xD ix200t
Jona „Jo ro Nu wir od Ju 1,203 kusly «> oh
20 :JoN Yoro ir Yondoy RE) «Ὁ 09,0 ‚Jlo5Lusor 1.399:
! Jans) Ποῖ ooDas οἷ ar AN} «ὁ ὐδοδα διδὸν ara
Mr er) "ou, Ja SMS -.gamumdo oo an! μοι δε]

1.P. > οἱ. — 2. CP. — 3. Bands CP owmplil. — 4. A Μροϑ- --- 5. P om. 5 inil. — 6. Β
μϑαροϑ ]ϑ > bu; Da: — 7. A sing. P Bol- — 8. P ins. 3 — 9. P om. — 10. C om. ff. to «0 —
11. In B the numerals are in mare. P ὦ, — 12. P ins. Del:

a large jar with cold water and hung it on it; and he continued kneeling
over against it on that sand all through the extreme noonday heat, while
we were parched even by the shade in consequence of the heat. Again,
when they had passed a short time, they were again driven from that place
also, and that which had been sent to them by the grace of God was
taken by the hereties, while this also gave much pleasure to the blessed
man, who said, « They have relieved us of a bodily burden that we may run
after spiritual things ». But, after twelve years had been completed by the
holv John in the conlliet (ἀγών) of the martyrdom of persecution, he ended his
course in the same exile (ἐξορία), and went to the mansions of rest!. Before
the time of the saint’s end, when we were with him, when I had heard the
words of grace that used to come “out of his mouth, we entreated him to
tell us what line ol virtue seemed to him to be greater and more excellent than
the other lines in God's sight. The blessed man said : 1. « Among all the
courses of justice nothing is greater in God's sight than submission that is

perfeet in performing its obligations, in which are comprised all the types of

I. This would be in 533

[45] LIFE OF JOHN THE NAZIRITE. 45
3 soll ae μὰν ol Si: EISEN ION
ie gehe t kun Ja! na>| ’soly χοὶ Das x 00 03 μϑοι
μπᾶ» Jar, wolo „Jasaa ‚on Jost REN; go „2,200 kim
pas |asass ab dor Joio jo; Hino um Iisıl al Der
| i all Jaro, οιραδϑ οἱ Daal Ἰοοι DL, voalo5Aumo .,0001 a 12 ντα,
ie -ὐϑὰα ‚as or} I, as "gäun ,ö0 NSS JIs&>
EL ENG ID Ja „LAS u Do: Ὁ Ἐν ρον "Da Ira
Nasa ΝΞ vo NS 52012 oo 1? ta oolo οὖν Ὁ JENS σι τς
‚Ja; wor; Dr as καλοὶ sul ©0lo ‚Jo, zorrsls
a Man 2 πως Ih οὐ: Boca; orhe] Nass
I 8 läge Io8 Lay "len beans per "ode LS sol
saDANis zo 491} „rss Aso [1830 au us 1.36]: gl

1. ΟΡ om. — 2. P Nola. — 3. P om. > init. — 4. P ins. οἱ. - ὅ. Β μι ἥν Del au ar — 6.0
om Iutso |A5505 |LimyLy. — 7. P μη «ἰνῶν μων. De. — 8. B wann ano. 9.B waba9.
— 10. Bpl.— 11. Pom. — 13. B &AD%. — 13. BP ins. Fo: — 14. Ba φὰς de — 15. Ρ ὦ. —
16. A ndSs- — 17. A in erasure B ins. o'n-

virtue that bring near to God». II. Again a second question was presented
to the same blessed man by us. « If, as you have said, our father, sub-
mission is thus greater than eve rything, how is it that we see triumphs won
by solitaries and he rmits who had dei er, and by the other blessed
men moreover who also wrought miracles and great acts of power, and lo!
these did not live in submission, and their virtue was manifest to everyone? »
The saint’s explanation. « Consider, our brother, the divine words, and
they will themselves show an example of the power that is hidden ın
them. We hear the holy apostle saying, ‘Every man's work shall be made
manifest; for that day shall make it manifest’'. And we have learned again
from him in that he says, ‘There is great fear of fallıng into God’s hands’?
And again we hear the prophet proelaiming οἱ God's judgments, ἡ They are
like a great deep that 15. not fathomed at all’ \Vhence is it now‘ tell me
that on the dreadful day of judgment to many among those who as you said
were distinguished by acts of power and by signs and by miracles the words
of our Lord will be spoken in answer, which in his parables he said to those

Per@or:® τῶι 18. — 2. Hehr., x, 31. - ὃ: 5. ΧΧΧΥῚ, ). — 4. This phrase, which occurs again below
(p. 16, 1. 6), perh. means ‘May it not be?’ “What is the diflieulty?'.

χ

Α 12

ZB 164

v°b.

46 JOHN OF EPHESUS. [46] 7 |

ul] yaas J "> “0 „os 0001 rel: Sl JaS welt
I saas μὲ pl lg od ob aD 000 τὰ pw > an a
SA Jasaas oz asia; Du] Sn wolo „aa hl su
> ads 2" oori)yo κϑομαυϑῦν χοροῦ, OOHLAS «“αϑὰ 5 Jo
sol Ja] 0 -.)lo5Auno, )ay;2.am τ ϑο Gl «“ακοο us!
So] Jaräsed μπᾶ» Jr var 80} ‚Load οἷοι ὡοιοδ οἱ oo ıl Da
us; ad u 001 al sau aus ol, kun.] wor ᾿ "Lambo
made Ja] m un, Jo; "Hay ou "ol „a af
«τοῦ,» em| ΝΟ Ἴμοοι do ‚"Baslas ALIAS "αϑὲ δον { |
J ΕΝ ed οἱ» Ins» yil a.a9| ws J,asaa> «ϑομκὰν u
Sri les 8 Je Sol „N Jess oe ‚od ἀραῖς I U
isdn οὐ» Jar yaho το καϑὶ ol yauiss 5 Jason Μοὶ Janus

1

ASP l.e HED ΟἿη. Ξ- 2 Οἱ πε Il. — 4. A om.» B gNeutulyo- — 5, Bins .wl.—6.B
«Οἱ P om. — 7. B wiatamao P amtsaSo. — 8, B Σὲ luca. ern> Ny, A οδέραθθ. (ΟΣ INtody.
9. C om. — 10. P Hojmegr mawjado δϑόγοαν, Ira. wmnse. — 11. B ᾿δ95 Id gel N —
12. B 29 C «λυ ]οὐν: — 13. P ἤοομ. — 14. B puta2 ..umoNl «ὦ αϑὶ C Iramaa bar for Μὸν Imsas

CP om. ol: 15. B ins. #>ol μϑαβ (in red).

who said to him, ‘My Lord, have we not in thy name prophesied, and in thy
name done acts of power ?’, and he on his side will say to them, ‘ Verily I say
unto you I know you not’'. And again in the case of Ihose who finished
their courses in submission for God’s sake, setting their will aside and doing
that of their masters and of their brethren, and despising men and shunning
even the appearance of virtue, whence is it tell me if that blessing is theirs
which was given by the Lord of blessings to the lowly, and to the poor in
spirit”, as he also states in the prophet, “Better is one who doeth the will
than a thousand’ ”? Whence can we understand the secerets of God’s dreadful
final judament, and his provision made in righteousness? And my opinion
is this, that those who have ἜΡΟΝ, the days of their life in due submission,
according to the gospel (εὐαγγέλιον) saying, come not to judgment, but have
passed from death to life‘. » g
Again the third question. « And what is the submission which is so great

in your eyes, Ὁ our father’, and how should the man conduct himself who

l. Matth., vır, 22, 23. — 2. Ibid., v, 3, 4. — 3. PS. LXXXIV, 11(2). — 4. John, v, 24.

[47] LIFE OF JOHN THE NAZIRITE. 47
BUN, > bsoly Mosluso JjonD 'LASoNio .j„asaal ass yamı Fu]
Io Ha οἷν amt kai, un./o „ah οὶ mil Das «>
Jg m N I hass „Jusa-h; ad hayıs was „yasMiany
Ιοομ .3 ΙΕ ῸΣ Dax human, 'Jasas man 2 ara IRZIO

Ä

Juan a0 paamy "od Haas “1A5}50 .")osop2as0 Jans Nasıs
ey Jasas STR ra RS oo ἱΝωυξω 10 (542.30
yNax Jos, w'y huasy Jusjaas Bol Ja ‚Kor oh, Jo Inu
BE ne je Bess Da |ile Jasd Ma Ana ost
on κἰν } :3 ΝΘ τλρολολο δ καθ οὗν καθ Νλο, Nas
— sad, (sam κἱ ΩΝ "as N.lars μοι»; N OD 93
21 5.3... ομοαλοῦ Nas 2 ra y νὴ ΠΝ αν ον Ἰοὴς IS,
Bay om „as oo NIS yo ”o] Nbe Ir οἷοι >| [1διϑὶ wir

)

EN vorn | Nyo ac] nl ΡΣ SEN yo] en

1. Β uß-sllo. — 9. BLitsl2. — 3. P #&o- — 4. Pins. μοί: — 5. B om. C fas,03 for Heads: —
ὁ. B Ol. — 7. BP om Ipsaay- — 8. B om. C Iloyora> ol. — 9. B on. — 10. C ins. sol. — 11. B ba.
— 12. C bmQ- — 13. By P &ly- — 14. Β “3:39. 0,09 C ße lomy P muss lons- — 15. P kisos:
— 16. Gins. ®- — 17.C om. — 18. B „9. — 19. B ins. ol:om — 90. B om. — 21. B nam.
22. CP om. — 33. P 32239. — 24. Β o'n yamanı P om:> yrml- — 35. B ins. m».

has set himself to practise submission. and how should he attain to this virtue

which you have mentioned, which you have magnified beyond all elasses ol

virtue, and what models are suited for the man who is submissive to
observe?» The answer ofthe same blessed man. « There are many models;
and there is a submission which while appearing submission begets loss for
many by being accompanied by pride and by contumacy, and by the personal
wishes of the man who seems submissive and by all the other things; and
this leads to hell and not to life. But the submission which properly belongs
to religion is this (which should also vary according ‚to difference of in-
elination), that he who is ready to snatch spiritual fruits should be ready
to listen to every order that is given him simply, and to carry it out
diligently, not judging the man who gave him the order, and thinking
“This man has ordered me wrongly ', unless he orders some act of sın
that is at variance with religion, carrying in himself the model of the
patriarch Abraham, who made no question or objeetion against him who

ordered him « Take thy son thine only son him whom thou lovest, Isaac, and

48 JOHN OF EPHESUS. [48]
! ἈΝ NA» ksas Nas !Loi „20 Sag > ru II JAIEN
yol ads) Joouo "Ὁ „> ol arm. od “ρον ee) Enz
Fo vomdalıo Sys os ol „20 Jasassı [3585 y.lo peu JE
ya gaDs>0 Nldas "Nas horn os ydol] dor "Sao
Jr οἷν Joel an ob "pa; oobo .’Jsalsı JaınmoNasoy asus
μ .3 οἰ Oepn]) was μοιο ΣΕ 5 om ed κϑὸ ι5"ο JM Ada
iso] Ka οὐδόν χὰ δ μου has US je] Ian yoroı “πρὶ Wan]
—& ar ll be I) Pas Jolie Jun.lo „omas Sy

“Alsırb. „aob} Is5 AN .por>] hasadı ”oupsams „dor uäaa wol „dor

en, ru As NJyr> us „arms οἷν „a2 «τρὰϑ «“}} gear οἷοι Ns

"> alo κα οι „Br vodo HI ud pas ° udsammy oocı
ausllo Dass .usbas 555) od Va lin; como „Las Jh

1. Mss. [γον — 2. CP mus — 3. B Lislll- — 4. B Da (sie). — 5. C Iyn Ῥ om. — 6. P N;>h0-
— 7. B llaıssohan Hay. — 8. C „solls. — 9. C mau. — 10. C om.. — 11. B ins, ὧδ. — 12. A
bis, but 2°? appy. deleted. — 13. P was bo> uon uAla. — ]4. B er 2wo D>a0my (Θ᾽ werd
KDao0m0 Ρ «ἴδω τ ϑαρρου 2 53. 18] Ita.

20 offer him up to me as a whole burnt-offering upon one of the mountains »'.
And, when this man received the order concerning _his only son, he did not
judge the saying that preceded it which he said to him « In Isaac shall thy
seed be called’, and “1Π|5 seed shall be as the sand of the seas and as the
stars in heaven '?; and, when he said to him to whom this son was promised
for these purposes ‘Go kill him’, he accepted it simply, and only determined
to show perfect obedience, and to carry to slaughter him in whom he pro-
mised him that his seed should be called; and, what is greater than all,
with his own hands to sacrilice his only son, without thinking and saying,
‘Yesterday he said to me, « In this son shall thy seed be called », and
now he said, « Go sacrifice him », and how will seed be called in him after
he has been sacriliced?’ And vet more facts than these were to be found
in the allair of the blessed Abraham, if he had sought to raise objection
against him who ordered him to carry out these two orders which thus
seemed outwardly to be opposite to and inconsistent with one another; but he

even undoubtingly believed and trusted him who promised, and to him who

1. Gen, zz, 2.2, Id., XXI, 12° XXIL 7%

[49] LIFE OF JOHN THE NAZIRITE. 49

ara aD ara er mr Jasas I ma
2 Dusor Lusoı Lasas, Jlasısas Ja Joan wohl . "Jaussohano
Jr αϑοδι δαλὸν. ns Joou 9, Ja SA ἘΝ δον oo oa
„lo a9 NJlar 5 κἱ "mas oo ra co hu I - οἷς „al;
‚mas An OLIOY «τοι δὶ Ns has NA „AS 0091 Aal
Nias od kan, "asIn ou "os οἷν. «οἱ a OD 001 As]
holaso Iasaa us Jo NS οἷοι Bu or Do as yaaaı
Jos "rs Kilo ur, Liam Das Jlasoıs > NL] [οοι!»
Dan ΤῸΝ wm er οὐδ ‚Nufao;s ὁ οι; > οἷοι ‚oo aim
orulis SIERT gearım Was ‚al eu aus! μῷ
Na> oärl, un sh: Joa jaraı aan So dan
> Das Ja »ερ «ΝΟ } „850 320 zus oo καλοῦ αϑ

1. ἃ om. -- 2. P 00a». -- 3, P ins. [36 — 1. ACP >23, "but A..corr. in laler hand. — 5, P
hau. — 6. A llamssodhusNo. _ 7. B 58:9 for 29. — 8. B om... — 9..CP om. _ 10. P a. —
11. Appy. ecorr. from Jas59 in AGP fessy. — 12. B 68. — 13. C om. P Isodasoy. — 14. BP kiwo3.

© — 15. B «τ κοι 16. Β with © init.. — 17. B «οξωμον. ar

instigated him to kill the son of promise he assented, and he made ready to
do it without inquiry; so that in virtue of this will that was submissive to
faitth and of obedience he attained the position of chief in the kingdom
of heaven. So therefore he who is made submissive for God's sake
should himself be ready to perform what has been ordered him without
judging the man who gave the orders; and the man who gave the
orders, whether he gave them wrongly or rightly, shall himself give ac-
count for the orders given by him; for the man himself also from whom
he receives them has one who will reprimand him if he give a wrong
order. Besides these things it is the duty of the man who prolesses
religion by means of submission to have in him diseretion in all matters Ihal
eonduce to spiritual benefits, that whoever he is he may carry them out
disereetly; i. e. to wait upon the saints, to wash the feet of strangers,
to relieve them in all that they need, to clean their clothes, to mend

all that are torn, to visit the sick, to concern himself about the relief

of his brethren in all ways, to keep watch and vigil and pray and sig
before God at all seasons, and ‘keep his tongue [rom evil, and his lips

PATR. OR. T. XYII.— FE. 1 5]

FA13Y°E.

50 JOHN OF EPHESUS.

a ass De ee τος Da ΠΥ δ
rar et μα - ul Jos bad ns. JA „ae us
aan un [1b JnaB AN oe air Ja "oasalo .
La. s AN .Ja8] aa „da Jin: u bel ‚Los ass
Lisa Lima Lane Jans .lanın ἐπὶ sodı> BEE NENNE
SU τὺ as ΤΊΝΩΝ Ja Lisl> ir Sao De 2 5
bl oe bi lat L! Lode ‚ad u sl Dem Js Las aus
ID ul] B alas ala [la ἡ» Ks" soda> u οθ
Lo | ann τὲ με: ἀρὰ κε μαι τ Θ
ID „as [las Jon Li "a [us Uno ἦν mus] „asus:
en Ων „bäma Isa Du Lila. |.
ie "un as aus" [οἱ το b] μὲν Laos τον as Jans EN
„ua las, Lea ἴα [εἶαν ln, Nolan „a aıı .]lases μου
EBDBn —2 Bin —ı A wih cued Ines abume amd bee © mi.

π᾿ σον, — Lan ee N ae ὧν. ΣΕ Me τ
SS
ur πῃ Εεϑωκ δὴ τ᾿ Βῳ» ea χ ch ἘΞ αὶ a

S S ες narrow road ihat kads ξεν Hie? even
S τ τ" mamiesi io Bm: and o hm I or am

nn = -------- « αἱ =
en > «οἱ ἀμ. τα ἐ ἔτι Zu -- zii LINE mE ζ a
S Pr Ξ Ss was the gu of suhmission_ I enirezied Im io
ms als S > abhmmrmahle passe τὲ formesinm,
= Zar MarerS
Z S ze arhad amd weni: and be heran ὅεν geik
- R
A «| deliver me from ihes bad ef
Ef
S nüsesiamd ine τ = ibes Tem Ge
-- τς ἘΞ. - χα τ -- Busm...

[51] LIFE OF JOHN THE NAZIRITE. öl

‚aaa ns Da, > "asjauıs To] μμς. JaN lal klaus ag

on " EN INgio JaS jo Io; Sn ‚au! μοι Susor han Ὁ τὸ

dag od ae "lol fin Πα κου ao Tau sam "Lay
JAsösl: laas Re laa.io |Nöols lop so woiso Jans
"as AD, "Nasen καὶ los INSolsö; eis) Kaas So
| τας 5 Jos ml I las, a lo μοῦ ‚ars Aus
ar)» ass Jo "jkaiııo μ] Je Ja8 "fg! I, as:
SorpeD Jo su Alu, or ou! δᾶ (ad, [Aus las,
gas: da σὰς «οἱ ΙΝ» ΝΛ Mia Aa
said ana LI EN mas Joe Ik luar
Lie kojaaiso „Lohan "opel las wi Jah >asadısälo

1. P ms I BETEN appy. corr. from οι B appy. m2lasıo. — 3, CP om.. — fu P ins.
ἈΞ. - 5. Β wma} -- 6. 0deleted inA.—7.B ἔομηβϑο Ρ Ion 35. — 8. CP 2 ἸΕα, δο. — 9. P.
pl.. — 10. BP «ο19- — 11. A leafis here missing in P, Ihe lacuna reaching to p. 53,1. 11 12. (Σ om
— 13. C ins. um. — 14. Β ΒΞ ΛΚ. - 15. B aaagmad asppals. — 16, B bie wilh "m above |

stainer and darkener of the soul, and will ery in alllietion to God to come
to his aid, and rescue him from his fraud and from his filthiness’ In the

case therefore of this passion. our brother, he who wishes to escape from

it and keep true purity, and be purified from all pollution of the fleshı and of

the spirit, needs tears and prayers and many sobs, and pareity of food, and
abstinence from dishes of varying tastes, because the desire of dishes that
please the taste are‘ a deep cavern in which is no standing-ground. But
think not that precaution against fornication is this only, precaution against
that which consists in the open contact of body with body, but that also
which is many times greater than this, the secret fornication of the heart
and of the thoughts, is that against which we ought to take special precau-
tions and be diligently on our guard; because many are the wiles by which

therebellious fiends endeavour in secret fashion rather than in that which is:

open to cheat and submerge and defile the soul that promises purity to its
Lord, and strive by their deceits rather than that which ıs open‘ to stain
and submerge with many kinds of filthinesses, from the mention οἱ which

re. h:

52 JOHN OF EPHESUS. [52]
® oo "pi anadado "anKasd ung? Vordä ἐμ Jlaail,
g "cm "gollojann SS bl „ul ΝΞ: Joa | LAS, „dor ID!
| IND Ian) 00 ya Ikigoı So ıh Hohe Iligo INS] wu
Ἧς as "8 sad Mas: Lay καρ las Musuls ot
3 JN)lo I>}5 La> Sn; dor . Musa> Joan. aD NS:233 Ing >
ἡ Bien κων Ir 0 Kon asanaı ho JE>AD I "ao aasım Ja,
alimas EN μι] asyohss oloNa® a2 | Nas lasısl
los; Jlosannyo "Jloafı τᾶν. Jolie Jo zo Mobas ad 0
Nas wir 20 τη NIS! “a0 „hu ΠῚ ID οἱ Jamas οἱ
0a δ Nm Korn cr mas 10 1:3. Kay, So - μοῦ
οἱ mas κι ιροαθ 0 gas ΠΝ 5... nl „amoN ao NS
Ham Do το Vs Jam wamasy ou wir kuss Js} . LS
οἷοι al .oslar Jar us) το 5. yasonı I]. "Johadı μωλ θὰ,

1. B>- — 2. From this point Iwo leaves are missing in A. — 3. (ΟΣ do aaa slo — 4.B
uljaam. — 5. C sing. — 6. Com. — 7.6 harlı: — 8. Cins. Sad. — 9, G |Ladıpy Nyoates, —
10. GC mal. — 11. C wiaso- — 12. C \Lasolby-

| am precluded by great shame. But by reason of the workings of these
filthinesses I am filled with many sighs, because there are many who, while
taking precaulion against open [ornication, are in other matters secretly by
means ol fleshly desire grievously defiling the soul as well as the body

through the enticements of shame, men who need great weeping and sighs

3 of alllietion; and how shall they apply a plaster to this wound that thus they

may escape from the dreadful judgment of torture that is decreed against
those who take part in these things? Ile who takes equal precaution in his
secret and in his open acts also does not yield to the blandishments of

[oulness and of shameful actıon, either secretly or openly, but more than his

open guard takes precaution against that which 15. done in secret, because

Ihe wound secretly inflieted that is wrought upon the spirit penetrates
farther than that which ıs administered openly. But, if he be overcome
and somehow lapse, secretly or openly, even so he should not despair of
himself, and deliver himself to the service of foulness. but turn straighiway,

bearing the alllıetion of his disease, to the gracious Physician, who will

[53] LIFE OF JOHN THE NAZIRITE. 53

el solo lab ὥραν BOOTE URT) Ip» NIS hu un’)
"να Wu! Sau wol "As os 85 [u] δ σία Jan]!
«9 „ml ΣΝ Jos αν}. ws > οὐ L0otss μοι 9] οὖν (οἷ;
a .Tolauıo Js» NS wma ὡδὶ > Ha, EBENEN «κω «“15)
gr Js SH „sd du] Kay κε δὸς bias οἱ;
am;ohal; 0 more ἢ au lu im win) κϑὶ τ id κοι»
Jo «“: hoc BSR «ϑοιδακοοὶ „is! Sn „Jaja omas
τ „Das οὐ :)Nurross λαϑδος JAsjas Ν 5 ; <> "na
"- SAD ac gaadlano = <=” ao anal gas oo }
yo IAsjaany ἐδ 0: τ Ν [as] Lad "nn; καλοὶ 0omasDr
Ban NE, Naar Jloo Ja au on NG HT 0A

SI Lumso aa Anjas καθ κοῦ aa im JUiuNdo
JaiS „us .! alas ohölan; dan Lad; zo Du asdızll

l

Bas ON Ad NiIsan; "assl] ul anal on os,

1. Ca»: —2.C wa. — 3. C ho. — 4.C pl. —5. GC Ir on> «ϑονξ 9. — 6. Bpl.. — 7.6
2: — 8. C om. 5 — 9. Here P begins again. — 10. P ins. \Eage- — 11. B ab,#3- Points precede, ποί
follow, in BC (reading of P unknown). — 12. C ins. SS. — 13. P om.
easily apply the plaster of his merey to his infirmity. And further, even if

the man who has been smitten receive healing, and after it be again
smitten with another stroke, he should not even so neglect to run a second
time to the Physieian’s door, even if he be smitten many times, or refrain
from entreating for a plaster for his stroke, a thing which we see happen
in visible battles also to those who are smitten, that, as long as their life 15
preserved in them, even if they be struck many times, they do not neglect
to take measures for their bodily healing with all carefulness. 50 those also
who have lapsed after the lapse of a spiritual fall must act, not falling into
despair of life, and delivering themselves into the hand of their enemies.
When these things are brought about in the case ol any persons, that, after
they have been involved in any lapses, they thrust themselves into the deep
cavern of sin, they are worthy objects for great weeping and many sighs,
in that, having fallen through a lapse, and having been a little besmirched
with mire, instead of running to have their stains washed away, through
he shameful teaching of those who caused them to lapse they resolved to

> 2 en

54 JOHN OF EPHESUS. [54]

Jar «ΟΝ. (solasımy ssall> 95) OS 20 „Saaıl; Na
ΙἘΞῚ Jade „LAUS so Jlası ὁ» MD; Jlasın, ἘΧϑαῤ lad;
μα...) Ian, Jo „Las To Ds ἡ μηδο A>lo pP om Ay
ΠΝ ϑϑοΣ |Asjas ;A> 0 | „aD „Das μα om AD;
ον δ "rate Aa: Ιβϑας5 20 σα tus μα οι» >
[!ϑρο - ar Vi Lıs5aso ‚„oliss, ΙΝβωα» Sa ala)! J 13
Το) ‚loskus 05 ud das vous asedalo :)Muds
SS ax „DSDS; kasısl :onası ” sau das >09 ot un
᾿ osauiıo <>” ‚alas \" ooılo;Aamo any 00a. Do za Js
„Jia wiauo Jua> oh Ja»! «μὲ Joası «οομδ dor ‚son Las
hrsao os Lady anssl] oo son Pu on om yl
| uno, „anılas dar 0]. ala ı 0 „axial! on

1. P baatg> ‚oma. — 2.P 892. — 3,P om. —4. C 92: — 5.C ins. 2 — 6. Com. — 7. ἃ
„til lage yo seloslelsy. — 8. CP hs5a9. _ 9. gasay P only. — 10. ( ‚gmlas5hao.

— 11. C Nu. — 12. C om. — 13. CP huwhso. — 14. C oYuısy-

throw themselves completely into the pit of filthiness, and voluntarily
remain in the very submersion oftheir putrescence, which leads them to the
submersion of eondemnation in which there is no absolution, and to the
wound for which there is no remedy, and bitter lamentation for which there
is no eonsolation, and the dreadful judgment of torment which has no end
[or ever and ever. In the case of those who after the lapse of a fall are
smitten with the same pleasure of sin, and remain in the same den of corruption
and perdition, without having concerned themselves for the resurrection of
their souls and the saving of their lives from the putrescence of sin, and
have delivered themselves to the service of Satan, to whose will they have
been made captive' by Iheir free choice, the requiter of their service with
him wili repay them with eternal torment that passes not away, and in
return for their afleetion with him and their remaining in his company will
make them to inherit part of his possessions, which are outer darkness,
wherein is weeping and gnashing of teeth, according to the saying of the
Life-Giver ἦς since they have themselves seceded from him who have joined

themselves to the destroyer of their lives, with whom if they remain, they

1-17 Tin 11, 26 2%, Matih., vın, 12.

[55] LIFE OF JOHN THE NAZIRITE. 55
De „Do [νοῦ aaa voraus ον D5 od, os „200
IN“. ass μοι Lau Ns "Ans an, LA u |
Ns δι > a | SEPEWRTT Iaaio IND Yu 8 Sr
Noay ! Sa el Jo m Dsöll N.Las Ινξϑα’αοο |Abaas
Ja 8 oh! SA ‚0001 nal ἈΝ Σ "ynläs als jo χοὶ
er las, Ko ae „N. glas Lass ads IB |NDaas
IN sado [samııı DS sy Lori >> μοῖαϑ ἊΣ ὡς »Ξο :
10 aus Ιμῶμο JM aus [usöNs Ing odı5 Joy, . ai sasıılo
> may ge ‚Janısl) |Kued IN "Jar „20 .)larnsoope,
Ja Jos “ororsl> δ ον, /As5 so Du, „solı walası Lo

»lao55 Asoasdı jean Bam. Dasöll, Doro
UL ru na Baal Asch Amılı

126 om. Δ Ρ πε -Ξ 8... ΒΡ οἵη. 5: -— a Ca --- δ. (ἃ ΝΟ ΘΕ 0 ἘΞ δ. Εἰ Dixtl.

7. Ομ 55 P aaap δ». - 8. Οἱ yNoata P yDorola. — 9. C μον. Slo- — 10. C pl. — 11. B lodw. —
= G 5:0ly waNol®. — 13. C om. P Atos Jaoj®y. — 14. P «οοἱ δ5. was ui Jun, ΘΈΩΝ 70. —
15. Bom. C el ἔβαν. ‚oms5da Isa, No Ijaa I ont .Ia, kamo lien ua Jerny [Deal
Ple ss liass leo easy δα Εν I follow Ihe heading in A.

will also be tormented with him; from whom and from all whose doings
may we all be preserved, by the abundant merey of the Lord of all.

These, our brother, are the words which at the instigation of your request
have been spoken on this subject; but they will be blamed by your sound
and great and spiritual knowledge on account of the fact that they were
spoken of fall and resurreetion alike, and not according to the character of
perfection, as your questions also strongly demanded; because we see that
the disposition of all of us ıs inelined to and our will bent on a fall rather
than on hastening to perfection; and therefore we must inquire and ask and
speak about the forms of our illness and the remedies for it, lest the whole
body be struck with the ulcers of sin, and grow putrid with the tumour of
negligence, and we be thereby thrust into the abyss of torment; for we
learn from the divine Paul who said : ‘ There is great fear of falling into the
hands of the living God’'. What has been spoken is suflicient to stir up
the memory of the discreet ».

The history of the blessed John the perfect Nazirtte is ended.

17 Hebr. ‚x, 31.

ἘΠ. ΠΗ Ὑρνς

56 JOHN OF EPHESUS. [50]

στ. aina απ τόχλ θλ ‚aan τὸ δωκ σοι

Ns aa au μαλωὶ Ss <is}> 950 (45) ΣΙ οὶ SE]

ia alas ol NLjs sl, “Da Ja2ol, “OAF20% pas [1699
ra; Jo KL) μθὰ [0 οὐ br .' pop γαρ won "Laser
Audlo uaso 001 a) "Bro EN < Dos N N).as mol
ro Kl da κῶμοι 2 ‚Jsaspas ud; ββαϑὶ us! als;
rel Dass „ads [roh JA, > 009 «ϑομδοὶ > haus
Jr maxo Nylo ‚yap>| Joorı οιδαδὺ wauaoy oo Yr2aa Jul Josie
Ar kei Jelo; τ had] EI] Ja9Baaaı IN} [ssft Krk
Has y2 μῶν, küun Kun, ΝΘ. mo wär Js Joor Is] sans oocı

1. Ms. Ijoja but Intsol Ira. 8500 oral haaty Frl al, ΠΕ δῶσ. I follow Ihe subseriplion
in A. — 2. Ms. sing., om. stop. — 3. Ms. |Lysolay. — 4. Ms. «ϑέουμ. — 5. Ms. my. — 6. A stop
follows in ms. — 7. 35 manu. — 8. Corr. 35 manu to gel hapbas>.

IV. — Next THE FOURTH HISTORY, OF THE SAINTS ÄBRAHAM

AND MARO THE BROTHERS.

These [before) our time and in our time itself gained distinction upon
a column and seized the erown of vietory through their marvellous ways of
life; in whose case also the words found in the Psalms of the Holy Spirit
may also aptly be sung : « How good and how beautiful it is for brethren
when they dwell together »'; for to these two holy brethren alike it is
good and beautiful and marvellous that they dwell together, as is written in
the Psalmist. These two holy brothers were by birth (γένος) from a village
called Kalesh *, in the territory οἱ Amida; and the elder whose name was
Abraham was first moved by zeal, and he went and dwelt in a monastery called
Ar’ä Rabthä in the territory of Ingila. Now there was a high stone column

to which men used to come in order to stand upon it in that monastery; and

ΠΕ, ΟΧΧΧΤΤ 2. A short distance \W. of Ingila and S. of the Tigris (see map in Lynch’s
Travels and Studies in Armenia, and Dyakonov, p. 33, n. 3). — 3. I. e. ‘great soil”.

[57] LIVES OF ABRAHAM AND MARO. 57

2. | po onası „oa Joor [μοὶ „20 adum oo had] I>505 JIäss
» ΝΕ αν ον "Ippo uno hass ' >aso > (so Saal Ὁ "og “οἱ
kon Jaxol Jla,aısy oooı Jäss up ie ass mil Das
el aa Joan Daar „or>! usa) .5 Jess, ΙΝ ϑοιαδο | δου
«λοι κϑὸ | 20 had ς.; „sau ‚DAS 009 „2 Jäs τορδο [1
ar μομο a) "orsans do waas| οὐδ ‚ol „> Jocı ON
(og .)ooor "uma, I» gas NET „Lass and 1) oJ
paado ‚Jao οἱ} [οοι τοὶ arm) Asa 0001 „eh Joa she Kama 22 et
Jooı any oay>o [59 TOTER ID. [Du] oo hiasz our zu οἷν Josı
N.| a5 Jooı J„phoo Nam ἢ Sax Inn μας» Mas .5. ‚ası
[οι kan νοὶ Jooı als use Jooı Sl as „20 "Jan PL wer Jooı

“μὰ Keo5o Joor Josı > Jauol. ko) Jsero [αν «5.0.5 [τοι N Jr

1. Ms. ‚83a. — 2. Ms. om- — 3. 2% manu. — A. Ms. om. 9. — 5. Ms. (2° manu) μῳς Bl EMS:
ὶ > 5
7

(2° manu) al. I correct according to whal appears to be Ihe sense. — 7. Ms. om. — 8. Ms. mag

— 9. Ms. om. stop.

after he had broken himself for a space of ten years by great labours he
himself ascended the column. And, when his brother whose name was Maro
had seen it, he also came and entered upon the road from the first mile and
began to walk soundly, while those two brothers were thenceforward illus-
trious for mighty labours of abstinence, until they received gifts ofthe Spirit
also, the blessed Abraham receiving even the power of working healings
and driving out demons, he being above. while his brother the blessed
Maro shunned these things, saying : « Sir, I will have nothing to do with
things that! gain very vain glory [Ὁ] someone but deceive certain persons ».
And many would seek assistance*® with these; but he when he saw these
persons coming to be healed would shut his door and remain silent. For
[rom the very beginning also he had made a great segment [rom a hollow
tree and set himself up inside it, having taken it inside the enelosure in a
certain corner (γωνία; and he used to stand in it. And there was a little
door, and he would stoop and come out by it when he wanted; for. this
monastery is situated on Ihe top of a mountain, and there used to be heavy
snow there and violent winds; and so he would go out and remove the snow

1. Ms. om.. — 2. Text corrupt; this is Lhe sense required.

“ΝΑ

“συν

u _

or

τῷ

58 JOHN OF EPHESUS. [58]
οι» Joa 9 .3 .Joor| γχρίοο asanmo ID | 0.500 Jooı asus Juseto
ho καθ N] το Jusor Liso Sun} .ors Joor jaolo „SD 20 som]
ur30 «DS 00 .„iolo Joor [515 zu "oc ya ΜΗ) al. "so .Jyor phase
μα καὶ οὐι οἱ ul Duo; AD) μοι ya un ji 6 "ulısans
Syar ot Jam Jar ‚Jr kön gen! Ira οδι οἱ ‚sa Jy ya,
μοι DA „> saw Juin or oo onmsas jo has mau;
JNäs lo „SA Seo Pebar Kl; Loy Inge har ua Ἴρϑοι
„ässaso aaaıs γοοικϑὶ kusa) Jooı was : „20 „Il. Jo ‚hop „lo
„am Joa wu, Amos ρα οι» [ον Lu » hal,
δον, om Jooı pP» ah aloppm se ua va, σοι aINay
au od loc "Jams SS „0 μιϑοὶ "oa al, SA» ia
Joa nor voran | βηραϑ ma χοὶ > oa ‚kuss alopps
“I 00, „lo woäs] Da ro .[515.,5 Joa Spa N lo Jlaussohas

1. Ms. wo5o (wmasl — w&s 2: manu). — 2. Ms. N. — 3. Ms. ®, om. prec. stop (.}» — L>A
9° manu). — 4. Ms. om: — 5. Ms. with stop following. — 6. 35 manu. — 7, Ms. HsL (25 manu). —
8. Ms. bis. — 9. Ms. lass. — 10. Ms. «2

and reeite the service and stand, while his brother from above used to chide
him and say to him : « Wherefore are you thus killing yourself? \Vhat good
is this to you? Why do you alflliet yourself?» But he would weep and say:
« Woe is me, sir, forgive me, sir. Which, pray, is the keener, this snow
that aflliets for a little time, or the eternal torture that does not end, or the
smoky burning of bitter thirst? Lo!how bitter is the intensity of the stress
äyzyan) is made known by the torment of that wretched rich man'!. And
for this reason let this wretched body which has an end be tortured here,
and, be there sorrows or joys, they will soon come to an end, and it will not
last». \Vhen the blessed Abraham heard in his soul and in his thoughts
how God’s judgment was always depicted in his heart, and, because he
pitied him in that his colour was changing nature from the intensity of the
snow, used to urge him to go into his tree-segment, because the blessed
man also above found it diflieult to repel the violence of the winds, he in order
to carry out his brother’s order would comply, and would go inside weeping,

and beat upon his face and say : « Woe is me woe is me the sinner;

l. Luke I, 23-28

u. EEE νην αν ΥΩ ΝΣ

LIVES OF ABRAHAM AND ΜΑΒΟ. 59

>| ββϑοιο ‚Larıal oo κ-ϑὸ Jrells ads mar οὐδὸς „du u 00
μι „> ‚Joa Sy! ars 158} βορὰ ol „> 20001 Jai>ol. ga
...bado|! Da Juslo „DL μὰ χα .... ya! μιβδοῖο DL
Jbaso y Nas (>05 Jooı BO. εν νον almäss εν τον. σοι [Hassan ..
[ur | ya>l μαι aD ol Muse οἱ Liaaz "5;
Jrsad loc Il ‚Loc μὰς } sul „oro αὶ, EIS loan Jar,
Ja uns| „|NSam; ass Jooı yas „oo adım Many] |NSan „

AD ϑομο οι" Nus aas5o Lu wis] SNLo „aaa „> Iau.o

ao MUNN.....“a]) adaolo .Jais »> ομαϑίο ᾿ Aus) βϑοιο μα
[Moor | Sy! Suso Do am Duo u 2.0: Jo un an
any öl KO „As Jocn| aA wans] Lac Nass | oa |
lo „al Jaaı as „as gerlo ro .5 Kal μωρο kusadı
μα ao he2o|o| <> => Jrsado ax] ΣΝ Jar Jo ooı

no Be «ΝΣ «9 Asl Ν J lo ter Jyar> N) SA

1. Ms. οι:

who will entreat for me that I may escape from that torment?» And so
these brothers were objects of marvel, their fame going as far as the country
of the Persians. And, when Abraham... thirty-eight years... completed
thirty- eight' years on the column... deep and he... in his days,... When
a great clamour everywhere arose and a great number of people in the
villages and of the eities gathered together, they went up... the blessed
Abraham. And what was purposed in the heart of the blessed Maro was
not known to anyone; but when a ladder had been set up he first went up;
and, when he stood at the top of the ladder, he found the holy old man
bending down and sitting with his face to the east with his head between
his knees, and he bade him a farewell; and so he took him up and carried
him out weeping, and handed him towards... below him °... the east and for
himself and prayed. And he entered and went [to] his brother's (place).
And the multitude (ὄχλος) [was seized with sorrow] and alllietion on his
account that was more than that in memory of the holy blessed man Abraham,
while they cried and said, « Do us a kindness, our father; and, if so be you
are thus purposed, [come down] and first comfort us and] go up at once in
peace, because we shall all be made glad by this. And, if you do not come

1. We should perh. read ‘28’ and complete the sentence as ‘when A !had praclised asceticism]

38 years [and] completed 28°. — 2.I can make nothing of the 2 words which follow in the copy.

7.452 νη

* Aläre:

ἘΡ κα

9 Γ᾿

00 JOHN OF EPHESUS. [60]

ᾧ
Ak os 4205 ‚Lass Say na! J ao INullo Jan «eo Ἶ
„las „20/0 omas 99 ΝΟ os 58) > „20 «οἷν. ὍΣΟΝ Das

MES yo sro N.08 un’ ons aD. » μὲ ὧν (asaaao „DS ΚΟΥ el

“uch, ar?! ‚lad r> Llyams N wu |, ala0; 299} 7 SA
ana aa ann J| hl Mus J Jojo > ua ..o01 Nun, Ju]
AD ἊΣ. οἰ οιμϑὶ ul; alu κϑὸ IN I "» δὰ Do ‚ad jo
Karol ha.00 Isar Jyar „20 ADS De JNSa0 "aa Sax ‚karr;o
gamaado ra „> τα 5 ER ads Sylo Ja sin] ash]
Ja Ja Jooı > Jasa-/so μὰ 5 [55 Jau> sad or 0091 Jo)
JS» μ] karısNS Ἰμδιβαλο μοι [9,5 οἷ Jon I non τοδὶ Yo
arı5Na [μὸν us hanaz Valäd Han Inn wur θῶ BEN
Joa "Joorss [55 δῶϑο „AA-IOn ομϑὶ oooı VrN |; od Jooı mar

1.Phhon κῶν. - 2. Ὁ ao. —-3.Po-—ıP Kasse. — 5. P ins. Dad. — 6. P sing. -- 7. Ρ ὦ

— 8. P ἴδον"

down, we will all go up there ». And, being from aflliction and many sighs
unable to speak to the people, he beckoned to them with his hand to be
silent and wait for him. And, when he had suppressed his own tears for
a short time and restrained his weeping, he then said to them : « Brethren,
pray for me, and leave me alone. I for my part did not desire this and my
Lord knows, but, in order that my holy brother's place may not be vacant,
I hope by his prayers that, until you bring me down as he came down, I shall
henceforth not come down hence. But take the saint and wrap him up
for burial, and go; and pray for me, that I may not be deprived of my brother
Abraham’s portion with all the saints. Now take away the ladder, and pray
for me ». When this had been done and the holy Abraham had been
wrapped up, the assembly dispersed, and each man went to his place in
peace, being amazed and glorifying God'. But the blessed man would in
great alllietion ery night and day to God, saying, « My Lord, let not this
stone be t0o me a conductor to torment, but a conductor to life ».

The tirst instance in which the power of the prayers ofthe saint was seen

happened in the case of me the wretched one the writer of these things.

1. Mark, ıı, 12.

[61] LIVES OF ABRAHAM AND ΜΑΒΟ. 61

mon Kon μὶ „20 .Jooı Iso BL ol ὀμεῦνθο JNıa Dass 0oD
wär Jlasoy aus „ul; Joa oör> "orso ..Asllo Al] Jos kin
» als; - “DB 0001 garlas “οι ϑὶ» Jo χοὶ :-Ν δὶ ὦ ἢ NOS)
ER U θ ον
JS was 535] „Da μοι as Jos) ὁ} pda ΧΕ ]ν ollalı
— Jar aa J Jod] γοῦν Dad ‚ons „lad;
Aus (a3 .3 ..kusaf 001 rd IS Μὰ 9,9. > voalu] "(mn
P sr ro Hay gear ‚ads ade „or +30| vors/; AL τω
Ja> solo ραν „ul Noll] „us 000 öl, χοὶ rl ‚Klo
rl Jı>a} "ya 09 ‚Jay δ καλὸ οἷς Au m μοί ASS (365
ID mar JA] mL I μοὶ Js NDS] Loy Sansa
a; RER N yel ᾿ς )orsası las > pol) „29 Jo J
ΝΟ soon] οι ad son as jamio ‚pNio Js Jr oulas

1. P «ον ka. 9, Μ85. v2: —3.P om. —4.P 0 5 ΠΡ ΞΟ 6. P δϑδρρο
manu).— 7. Per —8.Po bb linlt-

SS 9a

= 2

My parents were acquainted with him, and every son who was born to them

used to die at the end of a year and a half or two years : and, when I myself

was born and came into this perturbed life, and' on the same day as my
brothers the stroke that had slain them attacked me, as my parents used to
tell me, they immediately repaired to the holy Maro, carrying me and weeping
with sobs, erying to him, « Have merey upon us, and pray to God for this
one who has remained to us. Perhaps God will hear your prayers, and save
him; since, if your prayers do not persuade God, this child, to judge from
the example (σημεῖον) of his brothers, is already housed in the grave ».
Then the blessed man, seeking to silence my parents’ sobs, said to them :
« Be quiet, be quiet. John shall not die before Maro ». Then, as they used
to say to me, 1 was struck with silence as it were to death; and my mother
wailed with a loud voice, and said: « Sir, he is dead ». Thereupon what
happened? The blessed man (they said) in answer to the woman's vehe-
ment wailing jested and said : « Do not wail, woman. John shall not die
before me ». And, guarding against the suspieion of pride like a wise
merchant who keeps his riches that they may not be seen and plundered, and

1. Mss. om.

*Alarcb.

# Pı453 v2.

Ka

ὡς Ξο.ὦ peak

ΤΩΣ Ὗ

62 JOHN ΟΕ EPHESUS. [62]
νον Das udyo pas or pay 2 uno] SD τροὶ -kunianı
er I Jyu200 - οἷν. En hNäa, Uno ao Luadg" umso. Jän
"Alıv.a. Ian BE ERRNUT yel LOL. I an χοὶ “O0 .LOOpLIO Solo.
"dis Joy “oanad)" „uido ἡ Ἂς δον «οὐ γϑοὶ r> Joa Dam LM
kur 58 μοδὶ αν ὰ | San "ac Jar Kuadf" au har as
5] may θὰ καλοὶ 20; Nu] Lusasoımo "Pr op „or
an ἢ μοὶ ars eis > od län μόνα > Jo “Nil
ὁόι koaaa ale .. 55 ua" IN] Dar ὦ] δον; ἦεν
02 χϑὸ [μοι ‚oa "" Joaas u,» .o ku] οἱ ” > τοδὶ .oumaas
ἋΣ ls χοὶ ad Sy .,0ö uf 1 ya wolo ‚kan οὐ AS
u τ Nyl- ‚ADa9 "2 Nasas yaaı 9 SA 00 os I
μα I] λοι ua)" Sal NSS m as > χυκ οἱ polo

1. Pay ὥον οὗ μον. - 2. P om. 2: — 3. P a2. — 4, P δὲ οἱ ᾿Ξ ἘΠ Ρ'᾿ Ὀῆι -- 6 =>

to make these persons think that it was not he who was the cause of the
deliverance, he said to my mother laughing : « Believe in our Lord and go,
take yourself into the refeetory (9) ', and ask for some lentils from the servi-
tors’ ? cauldron, and bring them to him, and he will at once live and recover,
and eat ofthem ». And she, as thinking that he was jesting with her in
order to silence her, herself went on wailing more than before, saying,
« Henceforth, sir, this child’s lentils are ripening in the grave. This child
will now never again taste lentils here». The holy Maro says to her : « See,
you do not believe that from these lentils of these brothers you will gain a
son, through the help of the prayers of the same brothers ». Then he said
(they told me) to a certain brother who was present : « Brother, go in and
[etch some lentils in a cup, and drop them into that baby’'s mouth ». That
brother also (they told me) says : « Sir, for the baby, pray for him. This
baby has already passed to that world ». And again (they said) he repeated
to that brother, ἃ Go do as I have told you ». That brother, in order not
to oppose the intent of his command, went laughing and saying : « I am
going to raise your son from the dead by the eating of lentils ». And he

l. Lit. ‘house of weeks’ (servitors’ ollice); perh. ‘kitchen’. — 2. Hebdomadarü, \he batch of
monks to whom the duties of the kitchen ete. were allotted for the week.

a

| [63] LIVES OF ABRAHAM AND MARO. 63

PD Ir μ᾿ Jar r20 „sad jelo une Ὡς, yaso .. ya [1 }ο
ans jaslo nm > um ‚Jayo od μδὲ ‚Luadg" Solz JAN
ga [οι «μοὶ > „mans "ranlo os [οἱ DD Dass «αὐ AD
Nass λα NuNo Al, [Κὰρ] DB uöss „use "Jar ol so
Jr wine wie LsaA8 ans „ron ‚Lslii]o Auriso Mango uud
Ja, —ı οοἱ μι ς os ΚΑ Jon Ὁ husjas (0 „as or „a2
Syly has las „> DSF vu ΒΜ 0; DA „os [οοι ἢ
gaojıy τοδὶ KZUNi as Jo Js οἷν «Ολαλδο „io aus” ΠΝ} JLo
> opaöt „ads Jede I] „Jos IE ΒΜ)» ksoye "as oa J wlo
GN Jo "voauamo ‚(as as Sol’ al)” od "user sol μοὶ
> boy SA ‚so u "Loa-As lo te] la ll "orausi

N alas (uno οι σὲ „2.020; horn Wo Lojas "os Aue .soodu].

1. A with stop:, reading of P unknown. — 2. P. opslo- — 3. Pom. — 4. P Ἰδωςοογ. — 5. P. gpmo-
— 6. Mss. om. “ fin. — 7. P. vmawo. — 8. P wou23- - 9, P υδίο: — 10. Erased in A and looks
more like N» — 11. P ‚adaa.

went in and fetched the lentils and came (they said) and stood above me,
and said to the blessed man : « Sir, here are the lentils. You will see one
who is dead eating -lentils » The saint says to him : « Take some with
your finger, and insert them into his mouth three times ». And that brother
(they said) took them and inserted them into my mouth, saying : « See!
These things have been done to no purpose ». And at the third time (they
said) I opened my eyes, and moved my tongue round, and tasted and turned
round and roused myself. And then they ceried to the blessed man, « Sır,
sir, pray; and perhaps our Lord will efleet a deliverance by your prayers,
for the child has roused himself ». But the blessed man did not see them;
because women used to stand and speak to him from one gate of the enelosure
as far behind him as a woman’s voice will carry, and they were not allowed
/

(πούσωπον)ὴ of a woman,

\

to set foot inside, and he also never saw the face
but her speech ' only. Then he said to my mother : « Give him lentils to
eat as much as he wants, and take him and go, rear him for two more years,
and bring him to me here; because this is my son, and there is no possi-
bility of his dying until his father is buried ». And so they took me and

1. Sie syr.

ἘΡ 454 7%

*A14uveb.

ya

Ὁ
Y

6% JOHN OF EPHESUS. [64]

lab 5-5} „Kuno; u] "βου νοις ano uria Lil 5A „aDy.lo
ΜΝ Νὰ „ Jais 5 va> ald5ası Juro ‚las <> Noel]
.,Jooı 351, J AS Ssa> „oo.sh> JoN Jooı ao Jornmolo [a5 μὰς Jan
ἂν Ja:sh> „Lars NS al was] ua ojcı 0 ya p <lı
‚ara ul Js u voran locı un ol, us - Σοιμϑὶ Saas DS er
"Past vr. „dor ‚Joor #561 v2 aD od Joan εὐ Immo Jl hass οἱ Jor2 alas ΝΟ
59 aDuno JoNı; Hz do aaasly Nun) lus ..Lö με wis οἱ
„OHLAS, ογϑδο aan 50 .opdaa WA ον ο᾽}}: Sc) μι.κἂ3 ea, ost

I „80 βαυϑο Luspse aNo yaN 5] „Jo; μὲς ρλδο μὸν υἱὸς lu] ollo |

‚Jaja a.8jlo „aD ΟΜ}. ‚asD Joa wi, J -.Nuocr A] Jadı; Auası
τῇ doNolio any) a8 lo Jod) Kl porsaso Lil Iyp2 χϑ "Dana
Dam do. Do sl ba; Dal; Jos Nadio od DAL
on ββϑοιο N ST! «.}} με μρ aus μὰ Ds υἱῶν lan

1. P ey won: — 2. P ins. 9 899 μῶν. — 3, P apama.

went away; and, after two years, they gave me to the blessed man my spiritual
father, by whose prayers I was saved from death; and the power of his
gh my evil deeds; for God used -

[e

blessing was dissolved and nullified throu
to work acts ol great and marvellous power through him in all the words
that he spoke even when laughing. And from that time the multitude (ὄχλος)
began to gather together to the saint in numbers many times as great as
came to his brother Abraham; which‘ was also very hateful to him that
anyone should come and bring him a sick person or one possessed with a
demon, but he would at once drive him out, saying these words: « O wretch-
ed men, what has misled you into leaving God's altar and his great power
which took up its dwelling in the saints who were slain for his name, and
loved him and did his will, and coming to me the wretehed man and provoker
' of God? Indeed (ἀρα), ıf | were one who pleased and loved God and did his
will, you ought not to have come to me and neglected the saints, let alone
when I provoke and irritate God. And there is another thing that you
should know and understand, that it was because of my sins that I came up

here to ask merey like every man, not because of my righteousness. To

LIVES OF ABRAHAM AND MARO. 65
La, (saa <> wo0 Jjorsas oo yondi «ὁ γοὶ Jasoıl» μοι
hai χοὶλ "Do ..Joor soon] Kan so [ταν αὶ po τβααραῦο,
gr ol .Joor 3‘ IN SS0. κα μεν es «ϑὐα απ, 0001 «ἡ ka.,jo
5] ")baado asad, zu] "ID. Jooı vauslAso Ἰὼ οἱ «οἱ lab
öl do ans J, XD wis ‚ad Mlsoımso Nulılso Joor
Noll ir y Jar, ala ao ar u U „aan hl
[οι .slaS οὐ μ9 51] NSLlo : μα 99. Jorsios μᾶϑ; mon wana'| EN
Na] 15 οἱ „ng JLISPDS [EN μον {85 Iy] ὄροθο
OD Ad οἱ Las oJ pa ol "kun oo ra> ol „Juräe ra> ol
soasli> asia] "ad, mol u! χοὶ Do wire | 25 \oa> geraias0s
De ΟΝ "Jon N οόι »οὶ βοὰν, "so „Nu. Ötpandoy! "009
ul an) ass Jh «" «39 „Ja re Sislo «Ἀν
Au, amd Lun.| „" solasuaıs a; 800 uLadöo BEE) mas

1.P oo La. _ 2. P om. — 3, P |Lomso. BEN EB RaaNs ΞΡ a. — 7. P Iyau0y
SD \oN! aD. — 8. PS I. The rest is illegible in P.

myself the madman and man of evil life why do you come?» And so this
wonderful man as if to drive arrogance from him and avoid the vain praise
of men, even though he was gentle and kind, would violently and with anger
drive away those who came to him to gaze at him asa great and righteous
man. Yet again, if he were vexed with any particular persons, he would
at last as if to entreat and console say reproachfully and kindly these words :
« My sons, be not vexed at what I am saying to you. You do not know
the evil one’s wiliness and deceitfulness. If I give way to these matters
of sick and possessed persons, and allow them an opportunity of coming to
me, lo! fiends will at once go and seize women and girls and many persons,
be it by means of a fever, or of uleers, or of affeetion of the eyes, or of
affection of the head, or so as to foam in them, and will work in them without
their knowledge, as if one were to say ‘Go jeer in the face of Maro’, for, as
soon as they bring them here, as if our own prayers were indeed powerful
and mighty and drove out fiends, the fiends who have brought about these
diseases will abandon them, and in their deceitfulness depart and withdraw,

in order to carry out the wiles of their deceitfulness, and cheat us into having
PATR. OR. — T. XVII. — F. 1. 0

ΤᾺ 159}.

FA15V°OR.

66 JOHN OF EPHESUS. [66] ἢ
ya al aa δὸς πὴ an
ον mass aD ‚aD pas} „Kb wumlo Jar wre (8...)
μοι 200 ‚Daay Jlai Ss Jaime .amas [551 Ds Jr Ja]
Jon χὰ οὐι γ»οὶ ιωϑο ' «59. JoN Ja; ad Du, Jlaxsy, Juso|
a0 Il <> „Jar, onlasıan aus a20 ‚00 ray)
ana Kaas wadu pad „uam od ad; au βοὴ:
HALS OHG aa... ns SEEN δι gas Ja>alo BE OR
Παλλὰς Ajas ausolo “ΝΑ ρςς "μος ὅς Sl) “a .Auflsoanso

" a8as0 .Jyfiay ooaäs aus ‚lad „Nano "00 ra, amlo .Jasy

a2 „N [οἷν Nass lass mm nn ΟΝ .5, Jawäss ον )ο
βαλοϑο alu Ι"α.., |Nua> gl» Jo „Lak mlxo 1ἃ.9
ra Jaısöo ga Ja > Jar ‚olässo coa> Ks Jost
PO aaa N Joy Jäs \oor> gujao ge Ja Jolas

some such thought of ourselves as that we ourselves are indeed righteous
and expellers of demons and healers of diseases, so that by this means
we may be pufled up and be arrogant, so as to add disaster to disaster,
and receive blows upon blows, and cease and remit these constant petitions
to God for our sins, as if we were indeed righteous, and through the guile-
fulness of the demons’ deceitfulness cease the rapid running on the road of
repentance for our sins, and utterly sink in the stormy sea of sins, and there
be fulfilled against us the saying ‘Their days were consumed in vanity,
and their years rapidly’', which also happened to many, and they childishly
yielded to the deceitfulness of the demons, and thought that what was done
to them through the deceits of the fiends was true, and fell and were caught
in the depths of evils, through the vain suppositions that they were indeed
casting out demons and healing diseases, and do not understand that they
are sitting in a dark house, and their heart is feeding on ashes, and they
are making their souls a dwelling-place for demons, and filling parts of
themselves with the stain of sins, and the demons are mocking at them

because they are indeed casting them out without considering our Lord’s

| [67] LIVES OF ABRAHAM AND MARO. 67
ollly Js ws "OD ro dor Jay (pay alas |
"ΕΑ χα... 3ο hans] ya " u u an κόρου EN RN
co solo LA [uns ID μοι a "μι Jan yaaaso |
JS u (λοι .zoasjläNo | ads] > δὲ Bud al Sas

=> > Ja:
alarsd; νας aussih|; dor lady „ham amısr Jo οϑι <> son
klse I δ᾽ Io os “e wuanı PD OD Kanad oa Julia,
<> I ao ..} 299 «ϑομνϑυ Nass’), »»ἱ Ass Js N μὶ yon
Nolperas «τοι μωρῶν, a μὶ sans asl νοι ϊ INN as,
wD/Aax; EN hu gar Ds Jo > LaDaso JLuu 0001 lo
NOS Ια 9). ‚oolasıs das 13) gie wana ..(0 Deu Is «Ἄϑῃλο 0001
Js» ga Ns Ham AN gan 30 «οοἴδναμο (vopam.. oo "Janis
nn yo „A001 + va aD —) soh.a| ei > Sie

1. Ms. ins. stop -.and om. afler 82. — 2. Sie ms. ungrammatically.

saying which he uttered beforehand to these men, which shall be spoken to
them, when they shall say ‘My Lord, my Lord, did we not in thy name
prophesy, and in thy name cast out fiends, and in thy name do many deeds
of power?', then shall the bridegroom answer and say to them, ‘ Verily I say
unto you I know you not, depart ye from me workers of iniquity, go to the
fire prepared for the devil and for his angels’'. Now, my sons, who will
not tremble at the pronouncement of despair addressed to those who yielded
to the deceitfulness of the fiends’ guilefulness, who thought that they were
casting them out, when he hears from the good Lord “1 know thee not’?
As for my wretched and sinful self, as I have probed the deeeits of the
demons, it is enough for me to drive them out of my stained self only; for
to me it seems that the saints who truly possessed power and authority from
God over these used to shrink from and shun being made spoil of, let alone
us who, while all the wickedness of the demons is ambushed within us,
and all their envy and their deceit and their desires, think of ourselves that
we are driving fiends out of one another. Would that I were driving my
own out!»

By saying these things every day to many the blessed Maro did not per-

1. Matth., vır, 22, 23; xxv, 41. A similar notion appears in ch. 15.

FAST

ein oe

6 ἃ.

68 JOHN OF EPHESUS. [68]

μοὶ nuäN Jos unaro J .xoi0e hisag Jos >88 Luxe lad Yan
μοια οἱ wsaisz wäre τοῖν. DL] 20 ριον, 0001 hl; de ya Was
χοὶ ua . jan οἷν Jooı auas JI :Jooı Juan gadıı Joa [ἢ 2
yolo.. Nun äso IN uaäs .Jlopuas Hasamme ou yaız 6
Jar IOB (ou] Sl Kiso [5] >43] „> Jooı Wsare Jhugeo Lad Kuda
γε 95 μοι Ss μὲ μοὶ Va u ol "una; [as] us Ju
wor Da Jr JA Daas Jans [ad μον ul οἱ Νὰ 9 „as
χοὶ :Jo501 <= Dal, οἷ Jooı ans al; ΣΙ dee ! Ja
.Jauso „D Joor Au] JLNlo τῶ Alooı van JAx>0 : aaı nun No
μον οἱ uLssamo usardo sof Ss Lil οἱ» Nil lin ἢ ol
AD 000 dr κοὐ da oa μον μὸν mul ΟἽ Jar Jo
“>20 [3 ‚000 udas dor 25 0001 26] -.kusadı Op 2opDo ΠΎΘΕΤΩΥ
a Sl ml οὐἱ Lady χκοὶο geh] μόμοο Lady ul κα οἱ
Ir dar ml Mus um] > od Jens „ul oo Sy JadEn

1. Ms. »?. — 2. Ms. Aa»; corr. v.D. andL.

suade men not to come to him every day; and, being distressed, and it not
being open to him to act as he did in his brother’s days by withdrawing when
he saw these, accordingly, in order to extinguish out of him the reputation of
gravity, he would speak to many with simple and ridieulous words, and like a
fool, saying, « Why then (ἄρα) come you to amadman? Have you, pray, seen
anyone fouler' than Iam? Since Iam bound to this stone like a malefactor,
or as a vicious dog is bound by a chain that he may not escape and do hurt
to many, know you not that, if it were open to me to escape hence, I should
like each one of you have both made a house for myself and had a wife and
children? or understand you not that in my case also it is on account of my
sins and my spots and my crimes that God bound me to this stone, like a
judge who puts a eriminal in bonds? » But those who knew the blessed
man’s character and way of life used to say when they heard these things :
« Yes, sir, we also are come as to a criminal, and as to one who is bound;
[or a man goes and sees even murderers when they are bound in prison ».
But those who were not thoroughly acquainted with him, who saw the

1. Ms, ‘fairer

I

[69] 7 | LIVES OF ABRAHAM AND MARO, 69

PM» Jason usa > or 0001 ern ἈΝ, 05 000 mas
JaN Lady Jun 80 οὐ. 000 dan :$200 Ὁ. βου»
τ ads θέντος -" Ion 1" ol N er. 000 gras
alas Joor Ku.00 aD Jost So Ja SD 0001 ga Vo - Lo μὰ
gi, Su pa) Mas m ao Wr Hasamso - Lumors
No on v2> os «9 bl ol Jasy har aD 5 al “so
MuN; . far SD ooour „A! ua "᾽ “rs ‚od τοδὶ δ ὦμο
Ds ld 2,lo «9.1 }9 2 zu ge 99ι δα. ame Ile ud
A| Ss [as] wis ‚od Lö lady 585. As] sin ἢ [NEW
TEE TER RE EINGRRSETER,
JaD; als aan kun] puma ἔθ οἱ ae] | aan [Νὰ
Ds 0 uunı> Ilras Loon Hrn al J as Ds κϑὸ ‚op, na
wa [ἃ Ns fun] » nos Ds Sl alas, aD ano ΝΑ,

1. Ms. with stop" --- 2. Ms. #»|; corr. L. without note.

blessed man thus distressed by the multitude of people and crying that they
hindered him from holding intercourse with God, wondered greatly. Once a
certain Jayman came to him whose wife was barren and bore no children;
and he knew his disposition, and had gained the privilege of free speech
(παῤῥησία) with him, and by chance he came in and found him removing his
nails, because his toe-nails were of vigorous growth, so that they were a
finger or two fingers long. And, having prayed and sat down and begun
to speak, he says to him : « Sir, pray for your bondmaid that she may have
children, since I have no heir and hope of my house.» But he looked at him
and wondered, and' he says to him : « Then (2x), so-and-so, how is it
that you do not consider the words that you are speaking to the most wretched
of all men? How is it that you say these things to me? Have you not
heard the blessed apostle saying, ‘If a man hath not been able to rule his
own house aright, how will he be able-to rule God’s church ,”? How will
one who has not been able to pray for his soul, which has become by its
disposition barren of the progeny of good deeds, and through his prayer
made it fruitful in spiritual progeny, be able to pray for women that they

1. Ms. om. — 2. I Tim., II, 5.

ἈΚ 15 1 Ὁ:

ἣν *16 v°a.

—.—— ’

Ei
70 JOHN OF EPHESUS. ᾿ [70] !

7

Jar yar won Jod) as J po ‚Hay on od | is τῶν Ip
‚use ἰβοοι! ἢ gay 9 ο 5 „da Lil yauiiis Nil ka} „o 55]
Ba Jost 5. "ἢ In bl x” | Jod ομκϑοο aD eh
50 JuNi; Jan δας Jlmulo 20 yolı Zope Jar was ass Ds,
“Dad yo Sudro Jols ΟΝ δοοὶ Ju ‚Ja 00 „el ‚a
Jul us u 5} By μὶ rss Kr a Say ‚iso a.00 001
“αἱ > po omas N ]μβοο .}}5 yon Josto Ὁ] Na ws) No
γχοὶ Asranı "0 A200 οἷ Dowo „Au0o N! af δυο un;
Jl La "57 ὡοιοδ οἱ hun Jo oo Jon ads μον τοὶ „Jonas

2 Mel JNasdo Ip Far ul "μυχὸν hl wir won] Fran

Hay «τοι uD No Nase μοι Jar omas Nil und > S|

μὰ NS2.00 Jo SD wor Jyusoo δ Ws Jo .Ny,lo Das οὐ

ΟΝ, los (y.in Mars Jam) a .,Loor Jyor „20 .]}5 do

may bear children? » The man says to him : « Sir, there is no diflieulty
with God in making the former fruitful as well as the latter. And if you
wish you will have merey upon me. By God who chose you do not neglect
me ». When he heard that he adjured him by God, he was moved by two con-
siderations, one that he did not wish to state of himself at all that he could
do any such thing, and another that he heard God’s name and his heart
trembled; and he said to that man ; « Why did you adjure me by God
about a matter that is not my concern and is too hard for me? Aceordingly
take what I will give you without men being aware it of, and go hang it on
your wife, and you shall have a son, and you shall call his name Maro, no
man being aware of it ». And he took one of his toe-nails and wrapt it
up, and gave it him; and, in order that he might not honour it as a martyr,
he said to him : « Observe that it is not a martyr, nor is this bundle hnana!' ;
hut it is a herb that I give you. See that no one undo and see it; and next
year you shall carry your son also and bring this herb with him to me ».
Then that man took it and went; and he hung it on his wife; and at once
God gave to her and she received conception, and she bare a son. When
tlıis happened, it seemed to everyone no ordinary wonder that so-and-so the

1. Lit. ‘grace'; a martyr's dust mixed with oil and water; see Zach. Rh., vıı, 6 and P.-Smith, s. v.
μωω

[71] LIVES OF ABRAHAM AND MARO, 7

„los Ja [äs Aus Jagd; μοὶ μι λ9 Nas Iran Aids:
rl „oJ JS ud: born "A NS. Jlas Nuuds, δι
el: ago Ir>00.> Niguar a2aryo las 0001 as um
Ὁ τοὶ σι har Ieyas Dad ΡΝ οὶ unlad yon user! IND SUN]
yelı Maske lady Hu Sms τβ κοῦρον ade no κων
I 5a μας 5: ul Dad Νορϑ Jarll J Jod; JNuasalis;
a] Do ort .1γ5 Jo US wow word] kiso; μὲ Is Jo. yope
«Ὁ INS.NDD ol, el «οἱ RED ‚JoD]J 000 καθ δὸ wor 13
«" Da JAN u Janis il ads 5] “rk: „Asa Do
da ΝΑ ΟΣ 099 or a0 ar har dom u 5] +. Yon>| Karo
Je bl kai AD 2 ran" Mlauuao olusala ira
Man’, (δὲ Isle or: m Jo umso „als wit
wis pay Dulz gas I ns] AoNas [τορος Jooıl' Ir mans

1. Transposition marks are (appy. in error) placed over these words. — 2. Ms. |L5asLyo-

barren woman had received conception; so that to many it presented itself as
a matter of doubt that so-and-so the barren woman had received conception,
until her conception came to delivery. And, many being amazed, they used
to assemble before her and in great wonder eagerly inquire, « What is the
cause from which this has been brought about in you after so long a time? »
But she, fearing the saint’s injunction, and in order that the power of his
prayer and the miracle wrought for God’s glory might not be concealed,
announced to everyone : « So-and-so the blessed man sent me something,
and I do not know what it is, and God gave me a son ». Then all men in
amazement glorified God. And many are the things that God wrought
through these two holy brothers, things that even surpass written records
and the capacity of the ears; but the acts of the holy Abraham even far
surpass those of this man '. But this is enough that I have undertaken to
shorten his history and run through it in simple fashion, observing two
things, one that miracles are from their character dillieult to believe, and
another that I have determined in my mind not to be a witness with my

1. If the text is rieht, {πὸ meaning must be (hat M. performed fewer miraeles because he shırank
from performing them. V.D. and L. in translation state the opposite without emendine the text.

ΘΝ

b.

x

DE Be
Eee te? ταῦ DEIN Eon πων Ze 55

ae ἐγ;

r

εὐ ἘῸ

72 JOHN OF EPHESUS. [72]
Θ᾽)» | Pl aus Assaay wol" wol Iho „ar JAN ye>
ml «“"8ι „Jon μοκο; ol Ka! “«“Δοὺς μὶ νόμο δ.» οἷο Ansas

A» Jsoas ὼς, SU „Nuixo sp gm hl So Nu

> 0, a3]. >» „bl JAN RE) Ja 20 )ausa.oı ἢ
Jod; Νά, yol «το dr en ol μὲ aJo Asa
MD gar; m] Lad Jo, mar „Luis KYassı > ΘΗ ,ο
BERN JAN wo. Lumwors kasyo ie gas voas0a9 κορδλπο
oa > Jo ον INra> > ro Ama οὶ —! Joa Ne] „woadoD
any Joan “orohuly .o.> Nuss wn.a0 ugD Jl oh kul «μοι μογο
᾿"αδλίοοο . Ποῦ }}ο JoNAD [αϑδο Sunny Jane ‚Inusso (am
I kurs ur os Jooı Au] .}λμ539. mas) Jlasasın, as Nas
<>>a>0 ‚Jess 06 any Joan wo5;No JLoaölo ‚J"ä>o τ 5 JAaso
> „aa. erw lo Jay Jar0 JADmilo ISSN, oo 0001 er

handwriting except only of things confirmed by the sight of my eyes as well
as the written record, and not to repeat in writing what I have only heard',
but the things that I have both heard and also seen to these I bear witness;
as in the case of this saint also I bring to record the same deeds that I
have seen and know, those that are small and a litile inferior, because of
the unbelief and doubt of many, abstaining from mentioning marvels that
are greater than the ears can bear. Even the actual things that we have
repeated we have repeated for the glory of God, and that God's love towards
those who love him and keep his commandments may be known to us ordinary
(ἰδιώτης) and simple men, and how great freedom (παῤῥησία) God gives to his
bondmen before him. There was again a certain magistrate in the same
village in which this saint had his stand (with whom I also was well acquain-
ted) who was an abominable and impious man, an oppressor of the poor,
and one who caused orphans and widows to groan, and a perpetrator of
all wieked deeds of covetousness and of injustice and ol rapine; and he had
much property and a great house, and bondmen and bondwomen. And
that man bore himself proudly in the world; and the orphans and widows
and other poor persons used always to flee from him and take refuge

I. This perh. refers to miracles only; bul see p. 3,n. 1.

BE NEE I a DET σον"

m LIVES OF ABRAHAM AND MARO. 73
> Joa ὁ ὦ... 9.390 on Jooı JA 5,226 Kann 9 Kerl μϑαλϑ τἰτν ν.
PD wm Zope E00 τ yaaıs joy ra lo od Jh .» Aubanmıs
Kaas daS I] as [in Sad. Al un τς J Ja
„poly τιν δας μον} „Joa hau sono „ur ον οι Ads Lad uusl
„galt Jo asdıal Joule use, Dojo JNDSeijlo Pohid,
Ja SA N wolo ᾿νοῦ, Aio βοῦν [al uNL] μὲν wol
Jusias „aslo -.Lr2o „öl ya-ol' Das .‚Jaisy JNaslo am;
Jod; Hasla sone | kan .Ll wohn an bl LS
solo τοῖο ‚Nas ἊΣ Δ Ἀν. μοαθ Mus wald) m us
NSSD καλὸ a5. „udoı «“1} „has addon Ar μοι!
09 „yAuso νυ male τ λιν βοὸς oo! ara „a.ml
Sol voas|) las aa :.3 Mlısoraa ass zus] υ[μὸ9. οδι Hay —!
‚asas; Man :hoötaı 0 ol wär χοὶ Aa Jon „any 001 :) ro
has pol „> .adtias Jod; Ja wr> Jon οι βιϑοι ol] rad τατν α,

with the blessed man. Then the saint would send and fetch him and
gently entreat him, admonishing him and saying : « My son, beware, and
keep what God has given you, for you are not in need. Wherefore do
you oppress these broken-hearted poor, not one of whom has daily bread
in his house? Remember the scripture that says, ‘The orphans and the
widows and them that turn to me ye shall not overreach nor defraud '';
and again ‘I am the father of the orphans and the judge of the widows’*:
and again, ‘By reason of the plundering of the poor and the groaning
of the needy, therefore will I arise, saith the Lord, and I will make delive-
rance openly’’. But for my part 1 pity you, my son; since, however much
God’s justice turns away, It is impossible that it will not some time be
roused against evil-doers » ; and again, « Neither yet think that this power ol
the saintsbefore whom these poor people come and groan is a void thing‘; lest
it beroused against you, and you and your house perish. » But that w retched
man stirred himself up arrogantly at the instigation of his father the devil,
whose will he did according to what our Lord said to the Jews, « The will
of your father ye do »', so’ this man derided and scorned the man of God,

1. Zech., Υἱῖ, 10.— 2. Ps. LxvIlt, 6. — 3. PS. ΧΙ], 6. — 4. John, vın, ἀκ. — 5. Sic syr,

ΕΣ 74 JOHN OF EPHESUS,. may}
N) μὶ δ ΩΣ m A| Lysam> y hl ya “Ἐ-ω0 „eb NIS οἷ
= Da, ern.

ad μας aD Ang? lan) lo word. lo wu Dar.ya

. woman ana οὐν karl > el καλοὶ „20 Ds am | Lad
ἢ Jaso ausll] Lisa κοὐ sa ‚saß alas so aaad ji „Jans
> aas [οἱ "> „I wo ‚od +30lo ask Jooı Das .5 bs }a> “os400
a ἈΝ ΔΝ LA bl mol μὰς I aa 0 ya Io: Bay
„or. „3.90 : Jod; olaslas χὰ | ara „as lo Tool II N

> ia Js ‚Lass: Joe ala asl „solo „sol! Jul, ur 001

“Ναὶ Se N ‚ya «> I! “ra a hl: öle So. μα

μοὶ op? hmm] alas; lisa. οἱ «Ὁ hu LI or θὲς mas
"ızwb. 45. fasoo .JNuso Loc Jar 9} Lamas > Jans )aso.>, "Öle
‚oDas Nass ‚oninıa so alas οι |Nasoisa IAD Na! ον

1. Points .. above the line follow.

= saying, « Blessed man, sit on your stone, and mind yourown business. 1 will
x | not neglect matters which I know to be proper for me. Sitin your monastery
E and be quiet, and you have no concern with me, and I none with you. Every

man's sins or righteousness as the case may be falls to his lot. Those who
are going up to heaven will not entreat for me». \Vhen that captive man

ace to go out from the blessed man’s presence; but the blessed man was

whom the evil one had taken captive had said these things, he turned his
ἰ . . . ᾿ . . .
| distressed and wept, and, carried away by his feelings, called him with a loud

voice and said to him : « Woe for you, my son! a pronouncement ol wrath

| has gone out against you from heaven (for think not that 1 the sinner have
eursed you; far be it from me). But repent and I with you will entreat

God’s justice for you, and perhaps you will be delivered ». But he became
᾿ more hardened, and said : « Let justice do what it likes » ; andso he departed; |
while the blessed man shed tears and said : « I,my son, am innocent of your
sin. You know ». But at midnight fire broke out from the four corners '

(γωνίχ) ol his house, while the blessed man saw it descending and coming |

" down [rom heaven to earth like a ball (σφαῖρα); and so that flame immediately
ἃ made itself master οἵ his house and his property, and seized all his furniture ; |

[75] LIVES OF ABRAHAM AND MARO, 75

„alarisdo Vin os was Jo hay Da Jar 00 Kmsado „nord,
ἘΞ Iran Hang" od 5 „ADSl| MLLDs ads wis τὶ
5315 22 In 2 μϑαὶ er 09 pa» Ad Skmmmsy Ausıoz ἱθμὸ μα
05 μὸν Job "> yirl od p20lo oram.o Yolio; old; Jausad Jo
ger A ‚Joa > Ns II fa. οἷ. “> „2 OD Sy H0 no
Ian: mad asaslo οἱ Na ul il as ΡΞ [ass
Joan: Hass ΒΕ5. wör Jo „od Näno ΚΕ] „og dD
oJo JNal pndoo Ῥω a2 ass wos JeDado ."oöu |Axsorns;
IN>5 ΜΙᾺ] οὐδ As.so ‚Nun [μ |Asais ..yiyl os Jap ai
004 Kama JAS5lo horse „ar MD 2 Jurıo, Jo;20 .|Lomässco
Ru NS NOOIO > 00h 0001 «πο 109.5 |a.30 Ds
„NOMLIO Nu „ori 3.20 ‚or — 9 ph Jopao Ὁ : ον
N] wo sl Nu δὶ Jkas „> βϑοιο AuxNo| ΠΝ} zoo ‚01,20

and the man with his domestie slaves hardly escaped naked because God
wished to make his presumption known to him, while all the preeious
belongings and valuable furniture and the rest of the property contained in the
buildings (?) were all burnt. But the blessed man, when he saw it, weeping
called his own presbyter who stood before him, and said to him : « Go my
son to that wretehed man and see what has happened to him »; telling him
with great sorrow what had occurred. And the presbyter with two brothers
went to the village by night, and they found all the buildings (?) of the house
levelled with the ground, and blazing so much that the stones themselves
looked like eoals of flame, and were all dissolved into chalk within the fire.

And fever and dysentery at once attacked that man, and in ten days he died;

and his wife survived, a great and distinguished woman; and the rest of the
property that remained to him was ruined; and of the vineyards and the fields
that were thick with their trees and their fruits, and were regarded with awe(?)
in the neighbourhood, some sank to the ground in two years, and the rest
were plundered from the owners (?)'; and of the slaves some died, and some
ran away; and the woman herself became blind; and so receiving the com-
mand (ἐντολή) the woman also died, and she became a subjeet ol gossip and

1. This can hardly be right; we require rather *by robbers'

ἘΠ 8005 οἱ

218226:

76 JOHN OF EPHESUS. [76]
Jooı [Δ] soonsyorag „A| Das Jusa) οϑι „> JNusoJlo ΝΣ Joa
gr2as | "wis um «Ὁ Jo τοδὶ ως κι a |) Se) ) SE a
han, :AoJzie won ἢ Jane μοι Ds fans] Jod, olsna. ha
«Ὁ JAsäs δὴ} 0 ua; KA wlo anzols Io Jans on
«3:5: SA» Nasa (a Daas aD κὰν ee τϑ Ιμκῶ

Na) Jlau-l;so, Js ax Jasor> .)Nasaal. Loc μα αὶ “a2 3)

IuJlo "gladaiıD 5] wis χὰ op gadıı SD Joor zul Kö [Na
INS Js Jena Jod, - araaıs joy au gras glas Mass
5 κω. ul ἘΞ .ϑ „Jo θῶ, ΠΝ wor rs Kmauis Jos
Aa.) KMAS | una Joous [οὐ 5 ka; GPS ass Alma
Ss Μὲ „Noaasl Ss wu || var .prps olwansl za] Jod,
er 391 pr ala u "09 DI aMwansl nun, oa; lan)
οἷν. Iaa0;50 :Joor zo KA οὐι ag ei) Nas or οὐδι rel
οὐδὲ > Jlausliso zus „J5orop> os Joor [1.59 Las ‚ol ..Jooı zo

1. Ms. appy. ges. — 2. Ms. om-

of lamentation; while the blessed man, whenever the memory of them came
into his mind, would say to us mournfully with many sighs : « See, my sons,
how the fiends destroy God’'s ereation. How can we avoid shedding bitter
tears for this poor man, when we think how far the evil one puffed him up
until he destroyed him, and even blotted out his memory from the earth? »
But for many days, while we were kneeling before him at the end of the‘
service, because sometimes the service was performed in his presence, he
would with many tears speak to us these words of admonition from the divine
Seriptures : « See, my sons, how we stand, and what majesty we take upon
our tongues. Take care, lest we stand before that awful and mighty Being
as corpses without sense, while our hidden man has been secretly made
captive by our deceitful adversary, lest we make a mockery of God when
we stand before him, lest we insult the honour of his glory, who does not
himself need our praise, but because of his gracious merey called forth by the
praise of him draws us to himself ». At another time again, that is always
when he was thinking with wonder of that magistrate and remembering him
with tears, he would again turn the warning toward us by way of admonition,

[77] LIVES OF ABRAHAM AND MARO. 77

ὀιϊδαϑδοῦ ku sy ὑϑϑίμρωσοο Duo fa-0' [3a5, ..wol τ yaD 0,03

Nano Jusiso [305 (mad, Al us » 130 0501, lo .JLaso5y
> μυὶ ΔΑ» aD Mans 09 oo 13 ax LAS A| Juso
„us (θα 5 > ‚wol la, oa aly ua! ‚Nano Ins 55) Isa
alas; Kuda οδι Lö. sl, L» γχοὶ Ὅν ΟΝ, lan] Sa
unased ο.ϑο ομμο „Dans ‚Aly>o/o ZEN INT ala Dass 300
δῶ, Saul or Ja Dun oasin μω > a ag KON
lo Pl au d> I ad, od θα, ad; Do :0duys fans Ds
M| Js . ana," Dado Jä]lo Luiado sid aorso ΘΝ
Lad, KAsalo ["οιοο Mauro; JNus5l par, KL] ἱ » „„sohsolo δαρὸν,
„aD 0001 gar; Do wujano dur ot Ja> .Jooı ᾿ϑρμαδὸ JAzuno;
Jans [N asal oh lo JA) Jas5o ‚oolamal lad, Ds
yasmanso ou 9. amanı |O.s0 Aula, „50,860 zundoo Ιοοι
lang Εϑ,ἅ-ο ΙΝδοαϑὸ <> .JiuDo vol, bass ua ϑομκοο δ LS

1. Ms. with stop following.

saying, « See, my sons, again how severe and awful and rapid is the sentence
ofthe fall of pride, and beware of it, observing how many high and powerful
men it has overthrown. And why repeat many instances, when it cast down
{rom heaven to earth and overthrew him who himself causes it among men;
even as he also to-day is again in the same fashion eager to overthrow
everyone as he was overthrown, just as that wretched magistrate also was
suddenly consumed and destroyed by his pride and haughtiness? Let us fear,
and tremble, and entreat Christ our God to repel it from us by the prayers
ofhis saints ». Concerning the rest of the admonition which treated ofevery
form oflife in his discourse, and concerning his warning and his exhortation
addressed not to us only, but to laymen also as well, and even to women and
children and fathers and all classes, what is there to write and say? Tothe
brothers who were with him he would offer spiritual education and warnings
and exhortation to spiritual things, and to his own priests and those of the
villages and all who resorted to him he would give expositions of the solem-
nity of their service and the magnitude of the penalty, and the greatness
also of the glory, and would incite and warn them to stand earnestly and
with fear in their stations and serve in their elasses ; laymen again and women

ἘΠ δ να

οὖν αὐλου γ...(. ΕΝ

TE,

᾿
Sue

δ
ΕΝ

„ra

»

Zas ya.

78 JOHN OF EPHESUS. [78]

OD | » ‚Jon Ja ᾿Ξ Δ Dso ..Joor u) IJNau53 ao
lad, Alam, Jlamums Jora aD . Jo wsaas Ju) Js us

μαλλὶ Wa any τοῖα nm κοΐ huny or ΝΘ sy) οἱ Das

as ra Jin aD. Ss kun AD up] «μοι hans oo
IN |Na2> 0 ΟΡ] DS kauiss Jloypad aa Luoör os
aD 20 Suno ..Joor ol DD; oa s Nu Isö5 Las
Joow μμο χὰ Lusoy «μιϑοι Jo Lad ;2ölo „oais] Da 03 2 ai
yarao wulsäDo ΒΝ ο ya iD al „so J1s0. yırdo ΟΣ
Joos ᾿ μὴ ‚plasma ms aDo ., om «“ οι «οὐδ» > ws (8
Bl wol Ss 85) χοὶ Or La „Nix; „kusasor3ö, Iasdo yusöadı
Jo με a8 Di φρο „Lie Impr> Jo wu; basis als; Ado
hrs Ira! Nalııo ll oa 2? Ed) τ κόϑοι ara NSS >

he would restrain from oaths and blasphemies and adultery and the other
evil things, and exhort to good things, declaring to them also the awful
sentence of justice, besides the other things which in the gentleness of his
mercifulness toward all men he' disseminates. But after a space of about
twenty years during which this saint stood upon the column a revelation was
shown to him concerning the terrible hosts of barbarians, i. e. Huns”, who
should come forth to chastise men upon earth.

Then with mournful weeping he continued with a loud voice vehemently
giving vent to his sorrow in the middle of the night and wailing out of a
mournful heart, beating on his face and speaking to God thus : « What,
Lord, will happen to thy churches and thy monasteries? What, my Lord,
wilt thou do to thine altars and thy service and thy sacred vessels, Lord?
\Voe to us whose sins have brought these things to pass, and not thy gentle-
ness. What will happen to thy priests and the people of the believers,
whose corpses are cast out as dung upon the face of the earth with none
Io bury them? In merey chastise me and not in anger, Lord’». And, when
all of us heard the voice from above in the monastery within, having all

been awoken we were agitated; and, because it was a short time before ser-

1. Sc. God 2. 515 (?); see p. 19, n. 2. The better known invasion of 531/2 (Zach. Rh., Ix, 65
Proc., Bell., I, xx1, 28; Chr. Edess., A. S. 843) was after M.’s death. — 3. Jer., x, 2.

[79] LIVES OF ABRAHAM AND MARO 79
μιαλο „001 ua || AN m Na „ir ‚Joan JNasaaly SU
rd „il, ADL 0 μη. Dr > on τοῖο ΝΣ od: or

εἰ γιαλὸ Ινα Jaxıs 20 (us ‚Jaxao οἷν „solo ‚AN 001 aa
Kl αὶ Sy ur lad μοὶ μοι or o9 .! 65 MujzAs Lusoro
0 du) 35) m]; PENEe [Es «a-390 ΠΝ κϑϑϑαϑο
ἐμοδι aD οἱδος KloN, „20 | Dia wis ou „Avaxs
is „30 58 Je ‚lo a Jos [ats ..Josı ILst> og δ᾽ „a Janan
yo so kaum aan as DI, I, 2 od τοὶ mt ud μοὶ
ol! SA» . so Is" Na lo ‚Juasöpas (sr. AAS.so [30
EN ἢ sol) μὲ aan As! „as κί Jasao „200 (ΘΔ οἱ wuis
> μοι "on „Dan ‚m „lo any! Lisa) gr Nur ku
Δ... lo „aaa a, ΚΟ > [Moll LasasS al ‚urn
ἌΝ, od! μον 39 Ινδωαν 9 \asıso κοὐ aaa .bsjor 20 μοι ya

1. Ms. δῶ. — 2. In erasure.

vice, we did not ourselves dare to go into his enclosure; but the presbyter
who was next after him went in, and cried out and said to him, « Sir, give
your blessing », three times. And then he ceased his sobbing, and the pres-
byter said to him, « Why, sir, is your holiness distressed with weeping,
and so above all when speaking?’» But the saint said to him : « My son, 90,
and wake the brethren, and stand up to prayer; and grieve for my! latter end,
for what times I have been preserved, and what inmy days my eyes see and
my ears hear». And, when his sobs came up more than ever, the presbyter,
having been himself also seized with trembling, continued erying to him and
saying : « What is the matter with you, sir? Tell me what it is ». Then
he said to him : « My son, go and pray; because a sword has gone forth
from the presence of the Lord, and slaughter has prevailed among the belie-
vers, and also over the churches and monasteries, because men have provoked
God». And the presbyter said, « ΠῚ you please, I entreat you to inform me
what you have seen». Then the blessed man was angry and said to him :
« Remove yourself now, my son, from my presence. Have you not come
to pry? Please go and recite the service; or, if not, begone now from here ».
And they went out and stood up in service and in prayer all the night until

1. Ms. om. — 2. This seems to be Ihe meaning of Sl „a X here and below (p. 80, 1. 5).
The expression occurs several times in this work, but is unknown Lo the lexicons.

“19m:

2219 19Ὁ.

80 , JOHN OF EPHESUS.

Gros Fir ol. pDJMo ya dis yasaı Ih. yS us Ai] |
yıl J solo ..‚ oo ;20| oo Kuss er 04 ng Kr χὰ ol

sad ‚Jo rs „Jaso wu u] and ID us μὲ» sole
mm Aal an so am. op κα ” DS Do ACCSSS hisoo
μους ass, |}20 „ass N ji m . Jusads EN Sol, Sy
aan ΟΝ ἡ Vol 13. aolo Ὁ «8 Jy 0 ‚las ‚ads „ass <! Se
Nase lo Jul lo "al yaas I wand 3] or wa us
μοὶ wis ἢ κορμὶ -lasas J Inu: wis ar oo jap] ur oa

1. Ms. ins. οὐδ {sol Nuss -Juudwasy nlamdıas Do ur any. See note on Lranslation.

the morning. But after twenty days the hosts of the Huns came forth, and
they covered the land ofthe East, and none so numerous as they had appeared |
in the land of the Romans, nor had it ever been heard that any Huns excep
these presumed to cross the Euphrates;' indeed even among the blessed man’s '
companions also arose haste to llee to the fortress, w hile they said to him,
« Sir, if you please we will carry you down, lest we leave you alone and
you sufler distress, or they burn the monastery or anything happen to νοῦς
yourself ». But he in confidence in his Lord said to them, and again not
by way of boasting : « I, my sons, am ready for suffering, and my life and
death are in God’s hands. Go, and the Lord be with you, and pray for me »: \
When they saw it, three of them, trusting in the blessed man’s prayers, |
bravely remained, while he was unaware that they had remained, and the
rest led to the fortress. But those who remained went in to him, and he |
saw them and was astonished, saying : « Have you not gone away, my
sons? », and they say to him : « Either life or death is better for us with
you, our father ». But he said to them : « Pray, my sons, that we may not |

1. Ms. ins. “And these things happened in the reign of Juslinian, in his 8% year’; but this is 534/5,
long after J. had left (he monaslery, which he did not do till after M.'s death, and, even if we read
‘Justin’ and make the vear 525/6, the diffieulty remains. Probably therefore Ihe words are a seribe's
interpolation, as v. D. and L. suppose,

[81] LIVES OF ABRAHAM AND MARO. 81

DA OB 0 ar κου m: Sy one Io era
RN AN add ws gie | Jän and ἐμοὶ ἢ Jade!
Ya} uraio Joas I, SA» .. No or hl ol N Joor auas
τος 2, 2 alas aus <<! | a has] muia Ira κι 3 uilus
asa-5lo .ooot ga gi, DaDdo ..Joor sl) aD .,01> 0001
«6909 9 wa οὐ 50 ‚Ju Ss δ5 (ars, νὼ, Jo "uggcha0 κϑομα νι
he 0 Νὰ...» Nasa; As Sr 30 „460 Jusa) Ja \ajaio
Jısoy „20 13 Jo SL “als! δὰ ı ha} Ka ga2sD ]οι ben
ganarı Das «τοι > ua [5 u „öl DA] vuis
D his er Jun "Aus 80 las 2 d5/Axo :lacı ro
Oper 29} «θην Jariıs κα 5] NAILS Ip PET) AgnS Nur
ad [μον audio κοι ν᾿ auss;| „oa; JAIIDASo " ..kusa)ı
μυὶ gel ga-0l0 ‚asyoNia! ag NOHAIO.D 000 KadıN go Jr

1. Ms. 89- — 2. Ms. with stop‘..

die in sin; but, if not, men cannot kill us, because “they who are with us
are more than they who are with them ’'. But these things I did ὁ not say
to you before, in order that we ourselves also may fulfil every man's lot; for
if it were open to me Talso would have fled, in order that we may not seem
to be in any thing better than the rest of men ». But the heart of those who
had remained with him was agitated, though they were encouragell by him,
and they continued peering out on all sides, and they lilted up their eyes
and see, and lo! a host of horsemen appeared before the monastery; and
they themselves trembled and were disturbed; and they ran to the blessed
man and say : « Sir, pray, because the evil has come. Sir, what shall we
do? Lo!they surround us ». But the blessed man continued beating on his
face, saying, « What, my sons, can I say? \hat? Am I myself better than
allthose who are now being cut in pieces and east out, and are being eaten
by beasts and by birds?» But the host of the barbarians, when they had
reached a distance of half a mile from the monastery, overlook men who
were fleeing toward the blessed man's monastery, and with eries uttered
in their language they pursued them, and they advanced as far as the monas-

tery fence; and those who were fleeing before them escaped inside. And

l. II Kings, vr, 10. — 2. Or ‘did I’. I do not follow the argument.

'
m "

PATR. OR. — T. XV. — F. 1. 7

ALIEN

a.

Ἐ10 νὴ Ὁ.

32 JOHN OF EPHESUS. [82]

ke Jo KA Dass use οἱ :,00mmLäs gas ol Bu

«3 49 I dc Jo oo y.lo . ‚ad Ι"-" wi Ja NO EN RE
„> -.Jasoo [339 Jin Sud) Dr oa + .gagor \ONAIO.D AS 000
Inaa2o ‚ooso Jyow „ass: καλοῖς ara do „usisö Jo ame
βϑοιο do 0001 Du NCHT BEER er Jon AS u » .1οοι

2a» ββϑοιο ‚Nun J UDO no . Jusals os N Σς

u, Ds SA yo nord Nych ui J ol u] Dal
Ὁ ) ISCH Opuo ara ONrALEN μ lo aa "us5lo cd]
kısad; omas wol oo ." „Am I» Jar οἷο a » ET
Ss Jo ..Muasl] Jar Jo ED Jjyass βϑοιο.. χαϑοὶ; Juno Das
and kan re) as „osa> S| > ei ol > uahals
y-| μιβαὶ og rd I „20 ‚Da [sous 0001 IN}a> > lo .loa
el oo) Jo . κϑοιαυ νοι Gas] .)NonaN SD Joor Ju No Jasaa

1. Ms. Ifedso; corr. Nöld. — 2. Ms. ma5lo. — 3. Ms. osataLll.

these, like men who are driven along or whose eyes are blinded or whom a

deceiver carries along so that they do not see, passed round the monastery
half’ on one side and half’ on the other, and, just as ıf those whom they were

pursuing were running before them, they passed by the gate ofthe monastery

on this side and on that, thinking that they were just overtaking and catching

the fugitives. And this their shouting indicated; since, while there was no
one in front of them, they themselves continued erying and running, and so
they passed round the blessed man's monastery, and not one of them entered
within it; and so it is believed by everyone that it was not even seen by
Ihem at all, because they passed by the side of its walls and gates, and did
not even lift up their eyes and look upon the site of one of its sides, although
it is seen even al a great distance, and the blessed man's station moreover
is seen above, being black. And so by the help of his prayers neither was

Ihe monastery harmed, nor anyone who was in it or round it, though in

all the villages round it complete destruction was carried out, and even in

the village itself they were for a whole day, and, while the whole monastery

and the blessed man were seen by the village like a sun, their eyes were
blinded, and they did not see him. Many such things God used to perform

se Sat ui

[83] LIVES OF ABRAHAM AND MARO. 83

Juras; m| a 2 .Lusalı AED, καθ Jo Jooı „io {Πὰς δος λοι
«od Nas Jooı wor ἢ} non (5336. » JAN 5 |) >
Im Inu ANas aN Jla.s|, (sr SS οἱ :0001 gan Ja, Ss οἱ
> Ss dor νος κω Io Nusalz μιλϑανι νοὶ
=! μ5: DS „oma, Iris Jos] INLanal wi Kain αν
ΙΝ ϑα,ο . salo ms [aa μας | μοι» bad] Sn sa -,osaoı
u rasen Ju as oa] “sais Ειϑία- 9. BERNER DR
o.No woran än, or Js DS .ur55| his soadsän, μας ἐν μοὶ
STINE N) “oh, Nach [sl var IN . vor0r209 Jlaxaso or2oa.oy
ταδὶ Ss χα ἢ 001 Kusoro Lunyy omg - om. 85 dos καλὸ
Bra Sl .Joor [9.5 Aula Duo lit ANaäsı> or} 001 el EN
μοὶ yelzy „aD 000 ur has] uls von ἡ θα Lars "ogı un

1. Ms. with stop following. — 2. Corr. by later hand to loo- — 3. Corr. from h>ap-

through the blessed man's prayers; though, if I had undertaken to tell all
the things that were performed in sick men through the outward word only
“without his applying his touch to these, either in the case of demons who
came out, or in that of the other acts of healing, one by one, I should have
wandered into a greatly protracted series οἱ stories; but these few out of
many are enough to stir up praise to God in those who are convinced by them.
As to the time of his standing he completed on the column in this trial of
endurance (ἀγών) twenty-nine years and fifteen days, and in the tree-segmenl
in his brother's days he passed eleven years, so that for the time of the trial
of endurance (ἀγών) in which he laboured there are made up forty years '.
But as to the rest of his labours and the painfulness of his standing and the
austerity of his habits I reckon it superfluous to write. But his successor
is his own presbyter, his kinsman, a man who [rom the very earliest time,
when he himself was not standing on the column, himself also walked rigchtly
and soundly in his very footsteps. For, even while the saint was alive,

all men used to congratulate him, because such a man was standing before

1. Il the Hun invasion was in 515, (his would bring M.'s death lo 523/4; but, as J. seems to have
left the monastery not later than 522/3 (see Introd.), we may perh. place M.'s death in 522 and take 20
(p. 78) as a round number. This throws back Abraham'’s death to eire. 493, and the beginning of his
ascetie life to eirc. 455.

20ER

ἂν A = "we

20T,

54 JOHN OF EPHESUS. [84]

Ir. A-> Das Jar, lo olrsa» 9.20 „oraso.n Jon Jo ay
ha) ya δα..." 13 ‚Joot > NLıso Mulras βαδλοῦ ho [ὁ
J.ı0, hass Asa; „as .Jooı Wil οὗν | „orr>0g0 alasanımay
ya? Dans ar > „Jara's])y Jsaso .uoär! Lady Ksaxo .-Jooı
βοαρο (jan IN κοοσ > + kusady as καὶ As > „000 grand
) Da κοῦ bad]! .Jooı Jess la,aıso DAN 0430 "οἷν Jooı nn
μου )las,o SA gl 0 us Most Nozsl my μὲ .]οοι ad.
waauzjor 0 Liamsl> ascı 13 III με» δ]; [asäıs \Suso FEN

erdlurd ‚.aina plan? τσ ρα τύδιλχ δι Adalı

aan τό σαντα Branson Bausch acı
ὅτ, mumld τόσσον Jah ul iva uam

*

00 on hadım!) ga μωρὸ so δι Ara ἘΞῚ >

1. Marg. in later hand : »a!2o S2Naaso |;07 [aD umasah [u] is [385 μον:

him; and after him he bore all his burden and that also of the whole convent
with stainless purity without murmur and without complaint; while the fame
of his kindness and of his own habits also was everywhere spoken, through
the charity to the poor which he possessed, and the love towards his bre-
thren, and the reception of strangers, who used to carry his fame every-
where. But, alter the blessed man's decease, he made himself a hut and a
station in the enclosure itself, and therein carried out his labour and his
abstinence; but he did not as yet mount the column. But 1 removed myself
thence because of the neighbourhood of bodily kin (γένος), and joined
myself to the eommunities of tbe Amidenes, while they themselves were in

the exile (ἐξοοία) deereed by the hereties.
The history of the saints, Abraham and Maro the brothers, is finished.
V. NEXT THE FIETH WISTORY, OF THE HOLY AND DIVINE MEN SIMEON THE
RECLUSE AND SERGIUS ALSO THE RECLUSE ΜΙ ZEALOUS DISCIPLE.

In the same village moreover from which the saints ofthe column derived

[85] LIVES OF SIMEON AND SERGIUS. 86

oo) Jo ϑαϑ Jo [μον λὸ «δα μοὶ ha.00 5 la» μας 5
ad οἷ» μοὶ Ku] or00 yo! βου κϑοιρδοδνολ wijaa; [.5}} oo
“Isa opoaras 001 @ly Kor .AuL>505 > joe ou > Joa J}
AN ας O äsls os as κα .9.9) oopmay .Jpoly Luisa, JA
oa Joor Auaro :0> loc hunaa; Im Karin] Asan; Dalımo [οι
|Nasasl Jos eis Jlä>| a5 yor>| Karo Jaso.> “050 ALILS
J ol, SA» .Joor aa 655. ass ul; Joa ol ad .Jasio,
0001 an El, )JNasıal Jooı yası wol κϑὸ „2öls y-l Jo Jana

“

„Jasl a5 ‚od JaS Jo won > +55 yaralı jan Mas ‚oral
I, Ann INsauıo JNwos,0 . οἷς Jooı τῷ Jar μϑα5 Jyor Ss A0o
οἷν. „a0 el ol ru son „> Joa ana aD ββϑοιο .JS5l
u ins) Kl SA .)Aml> WAL Lamm Jr |Aaor>
so Jlasıan, ws ‚oneaua> Jooı lass 5, Dana ββϑοιο ‚ala οοοι

their origin (γένος) " a great and holy old man who was called Simeon had
also been living as a recluse ever since the time when the saints Abraham
and Maro the brothers began their diseipleship‘, a man whose own story
also was not unworthy of great admiration; who also in his own person
carried out the words of the apostle which say, « They erucilied their Nesh

with all its affections and its lusts »°.

This man because of the great hospi-
tality that existed in him (and he was eager to carry oul the ministration to
the saints personally with his own hands like the holy Abraham the patriarch)
used not to shut himself up in a hut like all the others, because indeed as
I have said he would not endure to do so, since he used to perform the
ministration to the brothers who resorted to him. For the love ofthe great
Abraham had been implanted in him toward all men, and on this account
he made himself some small huts, and a little enelosed court and garden
without a gate; and thus he was shut up within them with one diseiple or
two; and at one place he made for himself a way of ascending and descending
the wall, on account of the strange brothers who resorted to him; and thus
therefore he fulfilled in himself two purposes, both that of seelusion and

1. Kalesh; see p. 56. — 2. M. began 1° years after A. (p. 57); but, even il we reckon from the

time when M. ascended the columan (p. 59), we get 483 as Ihe date of the beginning of Simeon':
seelusion, which is inconsistent with later stalements; see p. Wi, n. 1. 3. Gal., vz.24.

220), νὺ Ὁ.

86 JOHN OF EPHESUS. [86]

NE ..odaS Joa IL; Βαβι z> μοὶ u Dar Luis; Lu
Joan Aue ‚aD > Ιοοι alıino JA! > DAS; 531. οοι οἷν. Jooı
Ns Jooı Sau „ro asıo OD Joor aasdo οἷὰν Jos „alo ‚alad
Εκΐοο ΠΡ > BOTEN aD FD asıso - Mju ls „Do ωοιᾶϑὲ
ομαίο daD pam Jusa, Kl, „war upas μ᾽ Jasoy ».„25lo
Jar Jos, 000 gran Ölpnd0o Jsr0 “0. Sr> On)

mad τὸ +0 Jooı ||5όο - οὖν Joor usa > Jan, Lilo lab Jon
."001) <> oo} LER »ερ ωοιᾶϑὶ ἊΣ Sao re Jja>0o οἷν Jooı
ad. us] als; or aD Jos Io .Iaro ost lang „Yarıo Do or
n.00 (sau van Jo SA Sl Ὁ] oA οἷν. „| » βοῦς. 05
>axo Jia wuNNo Joor Jar οοι Joa Was οὐι „29 ‚Nolso.o μοι
a 2 ol; Ἶ μουϑαὶ οὐιϑ 00 KüS |>550 ho, aufııo us
ass add } +2 Jg ‚lo Joa ru κἰ so8 Joot ea μϑοιο

1. An erasure follows. — 2. Ms. pl.

that οὐ {πὸ entertainment of strangers. \Vhenever any stranger wearing the
habit (σχῆμα) came to him, he would himself open the gate at the top of the
wall for him, and he would come up outside and come down to him; and he
would take hold of him and embrace him and kiss his hands; and he would
[all upon his face and foreibly take hold of him, and would kiss his feet and
his heels, leaping and erying and saying, « I thank my Lord Jesus that he
has come to-day and visited the sinner, and has thought me worthy to see
him in his holy bondmen ». And, as soon as they had made the prayer
and were sitting down, he would run to a vessel containing wine, and would
fill a certain gourd-cup that had been made by him and a roll (χολλύρα) !,
and before anything else would fall on his face before the man's feet whoever
he might be, that he might take that cup; and the hospitable man would
invite him to eat that roll (κολλύρα) also, saying to him, « You are weary; but
[or God’s sake be kind and take this first ». And, while that man was
veceiving it, hehimself'would run and prepare a footpan (λεκάνη) and bring water,
and would prepare a towel and put it round bis loins, in the manner which

our Lord also taught; and thus he would wash them whether they were one

[857] EIVES OF SIMEON AND SERGIUS. 87

Ss Al3s0 oo Joor ar As x „DJ Nas Jo oo [οοι
Jar οδι ul "ga [EN aD Jon am zoaxj,; No od, οι θὲ
ass Jooı wr2 -.Joor „alıy yo solls sul Jo ‚Jon da ur’
ads) ID) sum Joa JNao . LDsasa> N dc » β- <” ER
OD [σοι ua26o Jssoo Ja Joor [65 δ. 1ο .. oo Jooı waunia oreöto
ἐκ δὶ MON y-l EN τὶ loan Kost Ινωοις. om Joor Zr StpmD0o
kJ Jon ΙΝ σα |Asjas ΙΝ 80,5 > Ina Kuss „ers y-l do
axo Suse Jooı IJNao ‚> Joor weiyg yore era τ ϑῦ} Joan aa.
J)Nao NSso’lo Jooı 2,80 0 Ki om Joor uno «τόθ «8.6.5
Nas Jroı A->0p20 Maus Joa aa Jh οὐἱ aa as] μῶν
EN: “say 9. ]οοι >| yo [οοι ud 2 er οοι ‚Jooı χρυ Jusoı ‚yas
Joa Joorss a μοο Ss .Luma. μὶ INiao μὲ Ν᾽ war. uno yası

ge) A00 ϑλαν Js a Joa JNiao Wal fasoı ‚alas ums]

1. Ms. pelr

or many, not allowing them to speak nor to refuse. And, alter he had
washed them, he would hastily raise this water to his own face and his
arms, just as if he were desirous of washing; and, that no one might under-
stand what he was doing, he would witlidraw to one side while these men
were oceupied in conversation; and he would drink of it three times, and then
leave them; and he would go and pour out wine and oiland anoint them. And
immediately he would run to that garden, which measured about ten eubits
one way, and about twenty the other (and the heavenly blessing rested upon
the place to such an extent that what was sown in it was enough for forty
men), and he would bring something from it and cook a dish, and then he
would entertain whoever might be there, and he would make merry and
joyfully eat and drink, so that anyone who was nol acquainted with the
saint’s love and his manner of life would think that he enjoyed himself in

this way every day. But he would say in cheerful exultation, « Blessed
am] that lam to-day eating and drinking with my Lord Jesus ». For, when-

ever there was a stranger with him, he would thus joyfully eat and drink
ς u « D

without reserve, and, as soon as there was no stranger, he would go as

EIER.

:

.
Ε
[33

. Jar, "Joan Sy] r-dio 5049 ko [515 :3 9.55 Jooı ραδϑὸ

88 JOHN OF EPHESUS. [88]
„ro οἰκο "μοὺς h>o,50 faaa0 JN.alo Joor Jost jauas| Jooı Nuss
)y I 'Daslı ba-S Luna [ad „as μὲν 3200 22 ‚Joa yasd) ἢ
a) ar Jr ‚J;oho Da oL|" pas „omas ua Pl hl
Io sam NA» olopma, WA alas ans oo ooot
<> N .,0001 gulkan las] Duo; dor hu] wol „oomdern
Dafıy .0001 29 J alas oa un Je ID οἱ «οἱὰϑ il
Jr! IS ga hl er ων, rag oaNasaslo [>35 οιδϑοιβ
S.s0 .‚Jooı [805 wear Aa 5. Joor yol:s „2 Pl Losas Joor Au
hrs Jo Nelo ar ılo ‚Joa yamans sl Jos Ja; hal Ja; 5omr
Joan δ} κοινοὶ 910 τ Δο 95) μι! Jon ana - Jul

)adaaro Jana (saro 5. JImas μοι» μϑοιο on Nasa NOS
ai wi. Was „2. Jasoiy μοὶ Jr, «οιαδοᾶν „na Io
Joa, spaumso audi ul wis αὐ Jh Ja. ‚Joa may

1. An erasure follows. — 2. Ms. om.

much as six and seven and even ten days, and taste nothing, saying, « For
my part without King Christ I cannot eat bread, unless he has thought me
worthy to sit at table with him in his bondmen ». Many were deterred by
him from going in to him on account οἱ his reverend character and on account
of kis great humility in their presence; others again who were a little lazy like
me could not pass more than two nights or three at most with him, on account
of his great watching and protracted recitation of service; for there was no
possibility of his sleeping more than two hours of the night; but he would
stand up in the night and lift up the head of David, and, until the day broke,
where he began there he would end'; and, if it happened that he had some
time over, he would leave the brothers resting, and would himself go and
recite the gospel (εὐαγγέλιον, in the hut, weeping, until daybreak, and then he
would g0 and rouse them to perform matins. And so this wonderful man
ended his days in this severe labour and abundant love and great earnestness,
showing fortitude all the days of his life, so that men were not able to support

and endure the burden of his great labours more than a short time, except

1. I. e. he repealted the whole psalter.

[89] LIVES OF SIMEON AND SERGIUS. 80
aD olaso.> Yan „| ΠῚ Οὗ Los, <” „N [5505 voalmäs,
gras [is μὰς hop -.J0,20 Da Jooı J}s&s0 or> al; har. opased)
γοὶ !Laıs Lois, 00 βος ΝΘ Nuaxo ‚Jo War omas ΠΝ ρα
μοι ΙΒ JA sl Aus υοι Jon poll! Li „as „I
00 pas kuss! Aus ab ol, Lau] .Joor solls Juan ora>o
‚Jo ku „eo ge Da 0001 «πάτο 20,0 Dans as — „lo

rl ad ὡδὶ As «ΟΣ wol «οἷν. Jo wirys χοὶ aulmad μαννα,
I οι. Kad> οωδο las} NCL SS )oan karıs | ana Ir?
Lısäl ans. ..‚ols)l mo ra κϑὸ gra>Am 0000 οἰκοῦν 5}
‚00 er [169 <>” ‚hat “oo - NT aan 000} Oo "aa
BE En NS ΘΔ rl: μῆλο . ‚Joot „oA Ja» > an βμωοϑα9 >
IoN:no Jiasoyso Jy= Jan] ‚as; Iso .Las;so Ja2r> er wor .oooı
jası Jwäas, Jin] An .,0001 pe μο sa "(a5,.20 εἰκϑννουΣ
No, DA» «ον 5 sylo 900 καθ μον 0040 il ml

1. Ms. om. 5: — 2. Ms. aayp- — 3. Text aus: corr. marg. in same hand. — 4. Ms. ΟΣ 5.

Sergius his diseiple an earnest man like himself, who also imitated him ın
everything, for for the space of twenty years he laboured with him in the
excellent life, and accordingly the saying of the Spirit that! was uttered in the
prophet as from the mouth of the Lord, « This is my rest with which I will
rest the weary » ἢ was fulfilled in the splendid old man and his diligent son,
insomuch that they made a guest-house outside, and there used to entertain
all who came with everything out of the window, whether they were women
or laymen, each as was proper for him. Again also, since the task of
performing anything in the way of manual work was not open Io them, and
| that they might not continue to eat the bread of idleness, and be despised
by themselves and by their conscience, the blessed men formed a plan and
chose for themselves to teach boys, and this they did out of the window,
since a seat was placed inside the window, and hours were appointed for
Ihe boys to come, that is in the morning and in the evening; and, when they
had taught one class (σχολή) to read the psalms and the Seriptures, and '

they had withdrawn after being strengthened, another came in of little infants,

thirty or forty of them, and they would learn and go to their homes, because

1. Ms. om. — 2. Is., xxvın, 12.

als? D.

90 JOHN OF EPHESUS. [90]

alis .,0000 καθ κοῖλοι JR} Saaxo .oradaa, μϑῖν Jon

ad) im Da κοὐ pm μϑ, er 52 0 ‚oc =
aa N 09 2] Nr lad Joa Aslı I JNoo.>} ΟΝ ar

ai ce bl ΟΝ pol af „as Das lo aa wohn „20
„asl; Ian pP μὶ Joa J ce) "yor> Non mus ἢ Pay “im
in pe Ny I Jaasıız μον. Il; > „Al "9; Isa» Son

DI as aa Ny,lo ass . Sins Jr Jana 2. δι pn |

ja.yo .ollmao Jo, a, Jam jaas | a5, Jia) 095
=) Jr2 ‚Joa N „oa>sär, [ara ‚Na ᾿ olo ‚oAmas > lo
0043-30 :Jooı Mu] wir ΙΝμα» Ιῆκω μιοῦμ9 λα 39 am Jon
ya, Da>o εὐκϑοδν σον, Juno! ἱβονοὶ os Joor -,ooor κ- αϑιομϑὸ ΙΝ 539
po Asasıs ἱϑδογο .Joor ΑΝΟΝΔὸ ‚sosasan Jos] „As Jar gl
Kehad \ansNiss J .. Jod; Jan; Ka, dor „28/0 „omis Joa opumo

1. Ms. 0,0 “BeAuy. — 2, Text wa; corr. marg. in same hand.

it was a populous village, and many people used to come out [rom it. And
so the old man continued doing until the time of his end; and accordingly
the boy-pupils supplied their needs. After‘a space of twenty years Sergius
his disciple asked the saint that he also might shut himself up at a certain
place close by the village. And, seeing that he was eager for every good
deed, he said to him : « I, my son, should not be at all satislied at your
leaving me. However, I will not as it were stand in your way so as 10
prevent you from making progress in running on the road of righteousness

>

as far as you are able; but go and may our Lord prosper you ». Then,

having received this permission, he went out and went and shut himself up,

not after his master's method, but straitly in a lonely hut the size of his?

stature, ves and even smaller than his stature: and there henceforth he
performed the rest of his labours. But, before doing this, because there
were many Jews in that village. and they went about with great freedom
+255n510), he carried on a continuous contest against them, and every day he
used 10 contend against them as with slayers of God, being fervent in the

love ol his Lord, and gnashing his teeth, and saying : « These erueiliers of the

4
J>2.» Jooı NS iso „mo Joor aa Ιμκω Ιβαλο :.Loor SuM] JNaxol |

[91] LIVES OF SIMEON AND SERGIUS. 91

‚JAsaso Jamsa> \oomas o001 „slohası; udimjas Jo up yo
Na,so - ompisedl I mr zul [IS a5 2 aa 0 uno
ONFARLEO AD KDD Nas Nu: [55 JAu> τροὶ Ὶς ]ο ‚Jos
OMAN x! j\ aD, war upady „Don ..50| » „galssasl SDaso
Ira > od ms) os «ϑοιμϑοον ou 13. «Ὁ τοι „DIN μόδα
Ja>loA>, αλϑοο δι μμο κα . oolamal ὀΐδαθγο sohn:
Ju “LES 0001 am EN was imo :0001 nn al; Is
US JENE ‚5,0 aa ADD (S9D 0001 -„„vor20n Jo Asus; „us
«“Ὁ 0A ud Is Hoir2os Ἐ5) μοι „20 lo N HD ESS ISE
βω Das 2 nad, Nuss ID ud dr γ Jul
eo bil; Jorso oa Dig wormasäDL oo is -„oolaa Auas
‚mn ar ou „wit Jau> waaıı adylo u aDaso .|Au,o
..α.15. δι JNoo.> hasy Jim Aus usa, JIDL ας 90 515. \aa.ıao

Son οἱ ἀοὐ should not be allowed to live at all »; and he used to upbraid
Christians who had dealings with them in the way oftaking and giving. And
one day he led about twenty of their disciples by night, and took fire, and went
and burnt their great synagogue-house, with their books and their trumpets
and all their furniture, saying, « As for those who erucified my Lord Jesus,
I will never make peace with them ». But these men, when they saw that
all their hope had been cut oll through the burning of their books and of all
their furniture, lamented bitterly ; and, because they were settled in the terri-
tory ' of the church of Amida, and used to pay many contributions (συντελείας)
to the members of the church, out of desire for the abundance of their gold
all the members of the church became their supporters, threatening the
blessed Sergius and saying::« This man wishes to destroy the property of
the church ». But the zealous man, when these men had’ gone into the
church of the eity to prefer an accusation, while the fire was still in their
synagogue, collected all his master's diseiples with him and all the others

from the village, and they took water, and went and put out that fire; and

they cleared all the soil; and they collected stones, and within three
days built a small martyr’s chapel in that place, in the name of the Blessed
1. \LasLol js a literal rendering of παροιχία and means ecclesiastlical jurisdielion, not property

Hence the συντέλεια: were not rent, but a kind οἵ blackmail paid to secure protection against allack:
of this kind.

=
ἡ

: 92 JOHN OF EPHESUS. [921

Νάθι χβοὸ Sa I JNaa; Danaaso Jh LS [Nussagı ὁραιθῖ
! > „aD Iuno 90 KohmO 0001 guuais μυδομ :3 DNia| Jörw
DA gt „JADSS 061 INaa Nı> Jörn Aus 50 „oa [ERS we
an Dduas 9 οἱ] ds „ada.ay oocı gan koöu
μον δ! „20 Joa ᾿ς Jam οοι }} a], SA ζϑα δ» omas οὐδ ol’
Op 20 ‚Joa 2r2 Jg a ‚od Jon 55 " οὐ ud 2 .sopanı
‚Nas Js, Jans; Duamo AZ EN Nıs, as > on Day
᾿ <> yol τα ‚sol J aD ayoliy Suaxo :)Nuusadı »ol, Joroalao

ὝΥ 5.
’ ,

sa 2] ad-as .,‚oolasloN> 000 > dor Juu> 0001 Kuter26}
Ὁ 25 νὴ Ὁ. Ada n| as YorD Ja, woarjaans ααδολὶ aNy[o 2. JESSS Fi
No} Jo; Jlaaı) 0 Nr, ha slo yl ” „as| or00[o -.orL2o
| Ne ng; DA ‚oarsjaıs ΝΙΝ μι. μβϑαλϑ Joorsy Ku]
> ‚Joa wood] Ian Judo, VA wu. HD 09 erst 00h Joa
i “alas 0001 ara NS 139 μοὶ ‚sl Liso yaıı ἡ, JAsaxs

God-bearer; and, at the end of one week the whole of the martyr’s chapel
was completed, while the Jews assembled and looked on and lamented, not
knowing what to do; and that synagogue remained a martyr's chapel for
ever. Then the Jews who had gone in to prefer accusation against them
took courage and came to fight with the blessed men; since the old man
also did not hold aloof from the fight with them ', though he did not take it |
ν to heart, that is, he was not moved with indignation. When they saw that
all hope for their place of worship was lost, and it had now received the
form of a church, and the name too of the Blessed one, and they were no
longer able to approach it, inasmuch as they had been reinforced by those
in whose territory they were settled, they also took fire by night and went
and set fire to the old man's huts, before his disciple separated from him,
and burnt them; though perhaps even this also was brought about provi-
dentially by the grace of God, in order that the blessed man might have a
little breathing-space in his huts, because he was much straitened in them. |
Then Sergius, because he was an agile and energetic man, rebuilt them

firmly ἴῃ ἃ few days. And, when these men began to build a synagogue, |

᾿ I. It can hardly be meant that he left his cell, but only {πά| he encouraged his disciples to go.

[93] LIVES OF SIMEON AND SERGIUS. 93

IS pu20 κϑϑοδν ον 0001 Kudıdor Jors „aD Joa „yo Nas Aus
rs ad, Dasad, Joor Kaolol Los βϑοιο - οἱἷδν [οι 52a [9[5 [90
‚una | asası) Lyoör «ὁδὶ NS au ον Jin] δ
> Ns) Los A200 ‚ou EN Ham. ar) ou ip
Lı-soio „010.00 [0 ἘΞ oA je ad Das0 ayıı.a „29 „0001

.

So worops0gg Ida Da ner Jam οὐδοῦ, ‚vos June, „m ‚ass
ko, horn τ [οι Awasö ως» χα, un] Labo Joa Jay asan
il Jis Jäso μμα5..9ο ga βμμμὠααϑ “DS DD a0
Mas 5 Joor ὐ Ina βϑοιο „„oaasam | yo Jooı aus Jo ng ru>o
Joa „Io μοιορΣ .Jaums| Joor [μ᾽ Öl d00 Jsasaılo μὰ salasco
Joass el Ja>o [οοἱ ulAm » Μία Joa 5.39 - μοῦ eo Sn.
5...» „27 Das Ja. Asjasıo län Jun Nuss So N A00
Das. Auflwas „u J ol; [μ5.] .oAsja> Nalo|; Auosı Ya καθ

he waited for them till they were on the point of finishing, and he oceupied
one night in pulling it to pieces stone by stone, and thus he engaged in this
contest against the cruciliers before shutting himself up; so that during the
days of his life the Jews could not raise their head there. But, when they
saw that he had shut himself up, they thought that they were rid of him;
and for this reason they went on building confidently; and, when they had
completed and finished ', he sent his diseiples by night, and they burnt it;
and so they desisted from building all the days of his life. But the old man
went on adding to the course of his habitual practices and to his love
toward God and toward strangers every day, until he grew old and became
very infirm, after completing forty years in these huts and in seclusion and
labours: and at last he became emaciated and was not able to stand unless
they supported him; and so he was laid upon his rug and reeited the service
night and day; and, as soon as he saw a stranger, he would twine his hands
together above his head, and weep with sighs, sobbing and weeping like a
baby. And, because I knew the power of the old man's prayers and of his
blessings, Ialways used to repair to him from all quarters to receive his

blessings, so that once I did not shrink from making the eflort and coming

1. I. 6, the synagogue; the object has perh. fallen out.

9% JOHN OF EPHESUS. [941
0; araaso ro, ar] .-Ausebo aan Nuss !Nue] war) Io
| Ads uladunudor kun, Jr, as; JoNo οἱἰδοαϑς JoNa'| I
as Nö δὲ «91 -.voraforse «δ NuDo0 30]. βορὰ ng>
lo er .>ha> Iso, οἷν Joa Au] Ir JNusy κ Nas] ‚oo
$: MID oa. 0 Joan abi; Jaoony [5.}} [3 νὰ. Jay ul «οοΐδν53ο
Ay was „oo Ja, συ μὲ - JA o4> 0000 .Jooı aa
y>950 „Nuss "γιὸ Jo Jaiso “I was u Jo Ir JAsa το. lab

δ
ἪΝ . “.
Ε οἱ" ϑλὸ [a δ οδο μὰς (ἐδ lo SD N.as0 (is οἷς οὐδ ]ο
μ᾽ Φ . “᾿ *
2. od Ar, μοὶ > Jaso|'y ..„aolo Ns r.010 Bw) giaas »
. . *
ἐ "2b. yam..6asl Ju „0 .olal βαχοοοὶ οἱ ..olas ἀμϑΣ as; Asa, es
ἢ NA ‚os Most 1436] Jlo .Joor Jaiso ass Din „orls) „oro.s| Joot
AN gi>0 ws er} ward ΝΟ us το εκαϑὶ As! μα μ᾿
Ὁ 1. Ms. «31 Nısel with marks οἵ transposition.
5
᾿
down even from Gonstantinople ', in order to gain his blessing before his
departure from the body; and the mereiful God, who saw the desire of my
feebleness, preserved him in the body till he had made me heir to a small
portion of his goods, though I for my part turned out a squanderer of his
property. I found that for one year he had been laid up with disease of
| \ 2
the liver and of the spleen and of all the internal organs, insomuch that the
breath which came up from inside him used to cause his tongue to dry up,
and cracks appeared on it, as on a barefooted man's heel. When he heard
that I had come in to him and saw me, he went on for an hour embracing
me and weeping, and unable to speak; and he beckoned and they brought
him water, and he took some on his finger and wetted his tongue; and he
h took oil and smeared it on it while we both wept; and then he spoke and
j said, « Now that I have seen my son, let me die ». After I had spent a few
days with him, some strangers came to him; and, when he saw them, he ὦ
placed both his hands on his head, and went on weeping. And I said to
him: « Wherefore do you weep, our father? », and he looked at me; and his
tears went on llowing more than before; and in the midst of his sighs he said
Ä «.. ji
ἢ
Il. This cannot be earlier Ihan 540 (see Introd.) and therefore, if we reckon 40 years from 483 (p. 85, I
I we must suppose that S. lived 17 years in Ihe decerepit state described above. Moreover L
17 vears j ven below as the full time of his seelusion, which therefore did not beein before "
| 103 N
i ἢ
μ

m τ N οὕ. Eure 5. ὦ

[95] LIVES OF SIMEON AND SERGIUS. 95
᾿Ξ El "IN, λον, Haas JS 45 χὰ, με}: 'κάδοι ‚DS Jooı „o/
! hl .JNialo «αὐ url as, μὴ 5 Jo 0a ἐ5 oa υἱοὶ,
ER h>; .3 εἰκαϑὶ Jos ass) ! a8 Mloc ΠΟΥ aadNAy γοὶ

ἴδοι Sy yoaı wur lo .Joos Aus, ‚Jaoto Us) Isas on Nor!
Ya, Jo DE>STl Ξ or ud 0] zer 00 5. ἢ ὟΣ χὰ Jo
χοὶ οἰδαλὸς ταις AN. hi] DLSSER ELSE SS TE Ποῦ) N] u hl
DA I} woranasana] vun KADa3 N Jos aaa > Joor w'yy
as ” ββϑοιο lau [50 NSAs "OH Κλ |NasaaN 5 Nıns'lo ut
ER gu2lasio 0001 grand „5 ..Joor wooN.] ma> /Nuw 2 χϑὸ
as ıo lin’, » a] „aa “Orado.D : waseas 5 Iojas Joor AN
Se 2. ϑέβαδας 5. Bass "mo „Sarüs|; IN κα, lass gadors
RS ho,ada, STIER WERNE «“Δοὶ <> ha2045 Jooı Joa . NS μ5,

1. Ms. „esl. _ 2. Ms. 00 we. _ 3, Ms. Smso.

to me these words : « How, my son, can I do aught but weep for my wretched
self, since Christ comes to me on his own feet, and I cannot rise and
wash them and drink ». But I, in order that he might be comforted, was
saying to him : « Be not distressed at this, our father. \Vhen Christ wished,
you washed him as much as he wished. And now his will be done. And
your own will also he knows, and will not do you wrong, weep not ». But
he said to me : « He, my son, has not done wrong and does not do wrong;
but I am a doer of wrong and one who have done him wrong, and who am
doing him wrong. IfI had served him 45] ought to have done, he would
have allowed me to serve him all my life, but because I provoked him and
neglected the service of his bondmen, for this reason he gast me down. »
And so, though he was already a dead man in the body, men supporting
him and setting him up, he insisted on their coming up before him and on
stretching out his hand, weeping, and dipping it in the water in which the
Strangers had been washed, and taking it and smearing it on his body.

A short time before a persecution had been set on foot by those who served
the synod of Chalecedon', and men who possessed the name only of churchmen

1. As Maro was still living (p. 98), this must be the persecution of 521, and the “short time’ must
be at least 19 years.

96 JOHN OF EPHESUS. 196]

„ass Las} A000 «οὐτὸ μεϑρῷ Jam > gabs -.0001
> ago -.001 0 0001 «5:2. "μειοῦν 9001 „u12 Da ORT)
or a5 Jho Mohn ol ax „oo ers ass Jlani> la
a IN.ao ku) ‚oo Sol „29 ‚cal sg N.Jdo μτω}ο ‚con

Ns RC Pe Jjla->o Ay ΠΥ ‚a0 pa»

= „oo SEE
«ϑομαδοᾶθ.9 ϑομϑῦαθο

με «ον Nas > κῦϑϑι „20 „ooct ns

. pl —! Lo,a> " Ja dar Joan rDe al, μδοὶ ‚ot „>la>

lo ‚oo am) Jar a 9 ΒΕΈΨΥ po) war νρο μπαὶ Ja

“Ὁ » Jaau20 χὰ [man yo | par RC Ιοοι u MS >) χε

oa ‚> 0001 nd 23} χοὶ: as ar? ‚AaDy las.

‚Jos A>00 „0420 0001 aD μοι Dar ιν oo Ἰοοι gg NIS

κεν. Jän ano αν 139. οοικαδᾶω δον | ΣΝ ων.
‚golaaıs Sur 0001 ara pP: 0 0001 (AN N} ESTER

9. Ms. ἰδ θ5. — 3. Points.. above the line follow.

1. «ὦ erased. — 2. !

by the use of barbarian troops, and many they arrested and

ath by stripes inflieted x
and others they reduced

expelled many
and many thev drove to de
oreedily and mercilessly plunde red;
aten and drunk wine and meal, '

they would open their mouths with lashing' hides (6737%) and rods, and stuff

their oblation into their mouths. When these things were being «done in the \

blessed men live ἃ (in: asmuch

imprisoned, vith rods, and
many again they :

to submission by force, and, when men had ὁ

very village in which these as it was in fact

| inhabited by real churchmen), al first they went str aight to the blessed
Sergius the old man’s diseiple; for of the saint himself they were afraid ; for
R indeed some time before also they h: (ἃ used blandishments with him under the
| cloak of persui \sion and affection, and they saw the vigour of hıs disposition, |
when they on their par! thought that they were deceiving him as ἃ simple |
inan: for he onhis side went on openly an: ıthematizing them. Therefore they
shrank from him; and for this reason they bent the whole mass of their plans
τὰ the direction of his diseiple. And. when they went and began to speak
eraftily to him with coaxıNng words, while they pr: aised the N of their |
congregation, that is their bishop“, and wished to deceive : and say, « There
γέλλιο 9 Abraham of Amida (Assem B. Ο.. 11. p.51; Zach. Rh., X. 25 Mich., p. 272).

ken

[97] LIVES OF SIMEON AND SERGIUS. 97

ItaDy Joy yD Ads : polo and w>p sam] u arcı
Jmoly υδι yel :Mlomso Nlass; ascı go το Dass χὰ. "ὶ
0 rl ΝΣ, κα ϑιο [RER > OUDIS ass :βαδοραϑ
glas od las > 5 on 30 oMSsa> Joor Asus > yl on
μμμας. μοδλα, Jan Nil gadrud eis " 3 Ja®w ‚asas awan,
NDS, aD Sao] asus ὦ ΟΝ] gan N Has
ON ana 49 u} ad män; usjasdı A It] as, wir. )Na.o
χὰ FE TENS rl > Asa Or > wa ol Ju Ir amora.s
μ᾽ CS „sol NR HD sa} «“} 99ι IND asl, (wjas 550 „was
μὶ οἰ δα. ar, (9 “D οοἱ κα ϑὶ Nil «" «ἰ Μὶ ass J
Sao Ando,o ἐν τὺ JNu,20 ὀΐδνο 13 Is a2! bl EN Ss
«" NSS „aNaaıs ao „ass „anis|l> καλϑδορΐο [λο θὰ am
was AuluN, DA ger ad Jan χοὶ Pasing Joa Jan Luc

-

1. Ms. mo.

is nothing wrong, but agree and accept », while they on their side said these
things to him softly and gently, as is said in the psalmist, « Their words are
softer than oil, and they are arrow-points »', inasmuch as he was vigorous
in his speech and in his zeal, he eried from his own. window to them, « Stand
up and go away from here, evil wicked men. You are eursed with the
deceitful doctrine that you proclaim, since you advise me to accept a
quaternity instead of the Holy Trinity, in which I was sealed for my life's
salvation ». But these men, when they heard the anathema upon them
spoken boldly*® without fear, on their part also began their own methods,
saying to him, « Come, come out; since there is no possibility of your staying
here ». But the blessed Sergius said to them : « I will not come out
of myself. But, if you turn me out, as our Lord Jesus lives, ‘whose I am
and whom I serve’, in the middle of the church, while the whole city is
assembled, before them and in the middle ofthem I will go up to the chancel
(ῥῆμα), and will curse you to your faces, you and the head of your congre-
gation ». And his speech was thus keen and cutting, like a sword. But

these men were vet more agıtated by his words, and they pulled down his

1. Ps. Lv, 22. — 2. With παῤῥησία. --- 3. Acls, XXVII, 27.
l.

PATR. OR. — ΤΊ XVII. F.

᾿ 98 JOHN OR EPHESUS. 08]
ya „> el) Ja or 0 ‚aaa.s|o alas orano - DE
‚hafım!; os «or Jtro lab N ,lo a. [ANS5 045 [| ‚oa nz
Jia 09 οἱ; Jun] ‚Jon um Ds > ‚hot Log οιἰνδοα 9) Dad
unge πὸ 0 Il Joa ahohs aaızicr δρῶ; μας has ng
᾿ IH μὴν Dasıso pas sul ol noir Jeaanis| aruo oo
as r> 00 „lab ον > «οἱ Joa Nass Lacams; »οὶ Er
las. a> Jooı ass Muos „20 BL-V-BOLTT arisa, Ns ass Jo has |
ss! Jo Ir As oNumo ar Leaamxs| «“} Lists «ϑοι! αι δουοι.
«Οὐδ „alas χοὶ οὐδοιϑο9 JB ur 00 100 ka SORRY
"231. ygad6o " Jo >> 13 ‚Juaal; alas Ἂς) lo 0lo ΑΝ δἢ . uoo.an
‚hopua Ds; |Asoruse woronamy [ars [mso,D |„arar0 any „os
ΝΟΌΝ κου] ha or ».hor Joor roh] [οιραβϑδο [5 Io! SA00
gab os Iadir ha] „Jsa> „el woaop haslı ἴσοι wisse]
| ..)oor May Siam AN, ws Da > wall; oo Joy »obo,

window, and dragged him out. But the blessed man did not neglect to carry |
out his oaths upon them; but the same night he set out and went to the holy |

᾿ Maro the stylite; because this happened in his days, while he was still alive,
3 even as he also contended fortwenty years in this struggle (ἀγών) against the
| hereties'; but the bishops’ were much ashamed before him and feared to
\ send, or anyone lo presume" to enter his monastery ; unless perhaps one of
the elergy (κλῆρος) came in to him as it were by chance, who had voluntarily
; numbered himself in the ranks of the hereties, and being ashamed acknow-
᾿ ledzed the falsity of their” faith. And thus two bishops passed away and ὦ
died one after the other, and none molested the holy Maro‘. But the third,
; in order to gratify those who appointed him, was lifted up in his pride and
presumed to go to the blessed man, advising and admonishing and cajoling
Ἧ him, in order to bring him into σα] οὔτοι to the evil impiety of the aceursed
synod of Chalcedon. And, because this was a great and celebrated man,
this man eraftily sought means to catch him if only in speech, in order by him
to deceive many, and say « Lo! Maro of his eolumn agrees with us »; and,
It is hard to understand to what this alludes. — 2. Sc. ol Ingila ; see p. 56. — 3. Sie syr. — A. As
ft thi απ] have been between 519 and 522, the succession of bishops at Ingila must have been rapid,

In 510 a Monsphvsite held Ihe see (Zach. Rh., vu, δ).

Ἂς
SE

[99] LIVES OF SIMEON AND SERGIUS. 90

χοὶ sa) or oa ‚are Jr Js] mis har er i0 000 an)
voaasäNns [| lo ml voran. Sad Μ -JaDI> χα LADun
uasnfiso soo] [οὐ 5. γος - oma yo, Das AD yol Il Dun;
3.5 "ώ,}}} μοι ΝΟ ΠΣ Do .ouus vis ADD ἊΣ
» ana Nm Jlasısı | ascı a Sr Ver Jun μὴ Lyyoklo
«λα δεδοΣ JaxS an. hass La. χοὶ εἰϑομαθγᾶ νι om ua
J » ARTEN TOR emadlıso οὐὐοιϑαϑ yasado „2 . ala RS “N.a| Jusoto
har aD Joy ol; hun] ‚lau m Aus Θ᾽ 220 omas am
«μον δῦ οἱ -"» ID). Aa»; δι Das VS I> gorDaa Jasaso
Ad ala m HD us kısal .] 5. "Alasso Alan, DA
«φοιαϑϑαῤ Dr :Nofjpepo λόγο ol alu) Suso :] ll or μωρὸ,
! ΩΝ (asia, «99: has; ‚„aNaaso :Jjaasy lamuo J120..0,203

para an ἘΣ Na.a, Sun μδο "> οὐδὸν ‚od ;30| - Jr Dal,

if this had really happened, numberless persons would indeed have been
) deceived and brought to this'. But the blessed man, as one that was a
) valiant man and wise in God, did not yield to his blandishments, nor yel
fear his threats; but as a valiant man he in "everything showed him to be a
denier of God and a deceiver, with all of his opinion, and that instead of the
Holy Trinity, which was delineated in the prophets and proclaimed in the
holy church in the apostles, those men were secretly introdueing a quaternity,
diluting their blasphemies like a drug with honey to give them to the
people of the believers to drink. And so he was dismissed from his presence,
humbled in his pride and with his plans frustrated, since The had not effeeted
, his intention, and even recoiling” from his presumption, as he also soon
received a castigation on this account and a humiliation of his pride, which
we decline even to deseribe because of its fearful nature and the greatness
“of the subject. When therefore the blessed Sergius came to the very same
holy Maro, and he was startled at his coming and shed bitter tears, on
account of the distresses of the believers and the cruelty of the renegades,
and the ejection ofthe saints from their places of elose secelusion chosen for

)

God’s sake, he said to him, « What is it, my son? what has happened that

1. Se. the synod. — ὃ, Or “he (Maro) had not done his will and even recoiled ᾿,

Jama I jan ‚yAnsıs Norso yamd Nas, δι yırD sllo "Im | i

100 JOHN OF EPHESUS. προ] |
„OD as 0091 Wo J07 „=olo0t ko ‚y>3 ha. ‚a>Jo „Laos | ku |
Joy yo 5. od usa] ‚co οὶ kas mu hund og rue |
. )Nmäsas ass Ds 5, Sol 0010 ‚lad «οἱ Jo „adur 55 0
‚OD Kaas κἱ μον ax Nino DR) Jar? «οἱ χρῶ Das Sıhr |
ol Dh u ΚΑΘ ge ra 85 9] Das Da er 15
kaso Hay Ds Jo Sl ei «αϑὶ «ον iD μαϑω Maas δ, N
ΓΘ ΡΠ Akne |
κϑομαϑιοᾶ Js > NL u was mal "u yrıla AS
wa Jeans ysor> Aus wir play srlasıyjo εἰ χαλδαδιλος, ᾿ϑρα ῤο

Dada pin Nap Ινωδο ..Jsoi Na HIan9o .upwo "0 |
JAsax; AN ir Na . Joor τοδὶ Ihr IN gi.>0 RS haro aal|

1. Corr. from Mal:

you have come out of your seclusion? Why have you come hither? And
what has befallen our holy father your master? Has even he also come out? 2
Then the zealous Sergius, himself also weeping, related to him everything
that had been done, and that they had been afraid of his master, and had not |
gone to him; and that he himself moreover had bound himself by oaths to go
and go in and curse them before the whole eity inside the church if they
turned him out. When we all t00 being assembled heard these things also,
we too desired to learn about the ejection of Sergius the recluse; «but our
father continued beating on his breast and weeping with sobs, saying, « Alas
[or my latter end and for my evil days, to what times I have been preserved.
It is in thy power, Lord, to take my soul from me, rather than that I should
see the bulletings and the distress of thy believers, and the persecution ofthy
church which thou purchasedst with thy preeious blood'. Have merey, Lord,
and remember thy church which thou purchasedst with thy passion and
savedst with thy eross. “Behold from heaven’, my Lord, “and see; and
visit this vine, and the vine which thy right hand planted’? ». \Vhile our
holy father was saying these things with [eeling and with bitter sobs, at the ;

sound of his pitiful sobs we all wept with him. But, when he had been

ιν Aul - ) εἰς XXX, lo, 26.

[101] LIVES OF SIMEON AND SERGIUS. 101
ἜΘΕΙ 1 NET) „22 „aDIno Is una κ9) > .OAaS 000 Kaas oa
pe har „0 .wiolz Joor JE ran 0 el ano μιϑα
a) Don | Kay) NA καθὸ . Aa mia .,Joot lo
Ἐν :335/0 om Joor Js Jusad „20 ‚Joan Jain JoN; JNa..o AD
Sal; Ἀμὰν Jach Jo βόρν μοὶ zuso iyamı Au] βιό hal
‚aD »20| Na HD μϑαῤ οοι AI ἐν aulols χὰ N.| μωαωὼο
Jjaas yaso αὶ ande Ju μὲν ΟΡ Da ἋΣ I „aal
I Yo Sau ID dus Yo μὲ aAoAm Jlaso ΣΝ Jo }} wup
aaa aD Ir »> μα gr 99ι ASS ia sans Μὲ] Loro Jo
war er μϑαῤ Θὰ "ps gas (4209 426] 22 glirao >
ID „rl 1.9] > [315 το hass Ιου...» Nies SU 0.21
hass οι lo :0001 am. on INuäsl 5As )Ni.0 Das „2° pi

1. Ms. om. stop.

silent for a little time and longer (μζλλον), he gave orders that the blessed

Sergius should retire to rest, inasmuch as he was weary from the ellort of

the walk. After a day and two days had passed, he was desirous of carrying
out his oaths and hurline anathemas at them, the men who were persecuting
8 I 8

God's holy church. And, when the blessed man tried to restrain him and
said, « Mv son, you are throwine yourself into a strugcele (ἀγών). and vou

I P es oo ͵ ͵ pi
are about to fall into the hand of eruel and merciless men, and you have a
᾽ ὃ
trial ἰο endure. Beware », the blessed Serzius said to him : « Our father,
oO
pray for me for our Lord’s sake; because I for my part am prepared for
sulferine, and I will contend until death with the renerades who malıen
8’ Oo oO
God, and fire will not frighten me, nor sword, nor scourgings, nor rakes'.
But only pray for me ». But the blessed man, when he saw his firmness and
readiness, blessed him and sent him away, saying, « Our Lord strengthen
ou, mv son. Go in peace ». But the blessed Sergius set out and reached
ln j 8

the eity on the holy first day οἱ {{π|0 week at daybreak. Then he went straight
to the church; and, while the whole eity were sitting” alter the morning
3 R to) oO

lauds, among them he also who enjoyed the name of the bishoprie’, and

1. Instruments of torture. — 2. This seems lo show that at that time Easlern congregalions sal

(no doubt on the floor) during Ihe sermon. — 3. Abraham of Amida.

BE 2 0 de a u) Zn

«ἀν ia ὦ

Ars

*

24 v°b.

102 JOHN OF EPHESUS.

Kasoslily dor |; Dad :jjaso]| „ussaiso Joor Lilo anal
igaDa20 0001 NO GE Se J;aso)yo J>Nöyo JNamal; Iama> οοϑοι Sr]
Nass }}μ» Js IA La .99 gr nDLoNam " „ 2
od I βασι ροὶ op p τοῖο ws] Wo „0 Aupul] Je IAjsjss
ad gunde cam eo Ih Mas und SL ua] Jay sl
San J 2» ı)lsy adspeb Has μ5 μι SS lo scho Sa |
Sa Joel „> οἷος JLa zölo Joor yoko Jjaro] „2 ..Jado [ab ish οἱ.
ÖpudO τι κ ῦ ha} has} | hu opus 0001 upamo | Su Ns
0 u : 0 aa wo; lo ag DD Ha 3.23 sus [sufal;
Jaamıs]) οἱ "Νυνὶ, ol yon Ham wiss nal m din Lin
hal; al :)Dh ΕΝ u 2 ger 0a man οἱ pohr and
pe .Lau> us; ‚os polo ao io, aaado am] Ina -.Joor Jolie
μοο αλλ Jin ρο Nur, 50 Jo ΑΞ μα ΟΝ J „as

listening to the preacher (because those who were orthodox (ὀρθόδοξος) also
used to be present in the congregation during the hearing of the service and
the lessons and the preacher, only witlıout communicating), then suddenly
there was seen at the door of the church a strange and outlandish sight; and
everyone was startled when they saw a form (sy#u.z) that was not their own,
an anchorite coming in, elad in a patchwork οἱ rags made of 'sackeloth, and
carrying his cross on his shoulder, (and he came straight in without asking
a question straight to the middle ofthe church, without speaking or turning
this way and that), and, while the preacher was standing and speaking,
he paused, while everyone was struck with astonishment, and they looked |
to see what the matter was. But the blessed man, as soon he reached the
chancel (6%), planted his eross on the step and made to mount. And, when |
he had begun to mount one and two steps in silence, and everyone supposed ©
that he was going to say something either to the city or to the bishop or to |
make a request of them, he on reaching the third step, where the preacher
was standing, flung out his hand and seized him by the neck and grasped
him tightly, and said to him : « Evil wicked man, our Lord commands ‘Give
not that which is saered to the dogs, nor pearls' before the swine’?, where-

[ore are you speaking the words of God before men who deny him? » And

“ [108] LIVES OF SIMEON AND SERGIUS. 105

x “04.0 Ar yralo ΜῈ zul 2 era m! Jr2 Jod; Js δ]
ἕ οιδιϑο. 9 a9 0 jaao AN οἱ ιγϑο Aaado ‚was of». Jas od
worouam [souno [90 9} Kusopudo ‚ass Kun „solo ‚Joh, so
usjao ‚anıo Las, Jaaı N Jronuso ‚os „Day 20 Do Jorads:
go Jo; μὰ5 μϑαῤ „> add „20 I aus $oliao
So MX m ROW} saamrslyo (ao won aa 59 (33 >05
sts μοι» πο. (004.800 „ropollso κοὐ NOMS da As
βιϑοιο ‚Lascso kurs] woran (ρον οἱ Dr Kuno κϑομϑοο ‚yas, Nu o01
.,009 opel Mao; ga :3 ‚Loot ΙΝ mn jaro) μ.ο eo
. Jausag Sa «θοαὶ ao Jan „20 re A200 ‚gan 19 ‚u>asos00
aD oyaazı οὐδὲ 2 " Bas ulhiao kralı INuD Joo1 ol; 0 a0
il ° "0 iekr0 „uadIsan0 τκϑο σου ναοῦ μβαὶ Dasıo
‚as, 93 aD) ons0t0 ‚han 0 υϑιακϑας una Lucio ‚las,

1. Ms. pl. — 2. Ms. &:

he swung his hand round and gave him a bullet, and distorted his mouth;
and he seized him and shook him down. And he himself sprang up and
stood in his place at the top of the chancel-steps (βῆμα), and said : « Cursed
‘are the renegades; cursed are the persecutors; eursed is the synod of
Chalcedon, and whosoever assents to it. Cursed is every soul that receives
the oblation from you and assents to your opinion unless he repents ».
When the blessed man had eried these words in a loud voice, great turmoil
and confusion prevailed among the elergy (κλῆρος) and the people and the
bishop, some threatening, some expressing indignation, some erying, « This
man is a teacher of*error, let him be arrested », and some erying, « Let no
man lay hands upon him and die ». And so the whole city became one
intense volume of sound, the adversaries expressing indignation, and the
believers joy. Since they feared on account of the people to lay their hands
upon the blessed man, the man who was practised in pernicious wiles rose and
quieted the people by saying, « Be so good' as to let the blessed man come
into the vestry?, and we will speak, and see what his business is »; and thus
he succeeded by a trick in withdrawing him from the people, and then
accomplishing his will upon him. \hen the erowd (ὄχλος) had dispersed,

l. See p. 79. — 2. House of the διαχονιχόν.

# DD. ΤΟΝῈ

104 JOHN OF EPHESUS. ’ [104] |
Ιγϑεῦ ka air IAss> la y-l rl woaN| Na] „20
[μϑοι » ro hal od 030 „Oh Ir N30 ish voran. <aäno
hal 5.3.9 Njpp> wu το usa) Da ai, 5 od

om Old, lampe «3:3. Jasly „091m ru Das οἷος 9 Jbas Hol,
as | ..alasız Nas Das oa ο δὶ 13 )rus0 .olanıas
"oa oo «οοιωδ [1α....5]} Ιμκαὶ basamlz SA» as. Alopyn
„0105.80 Say »D asolalo...Jy52 or> a0; lo .o4>5 ‚ansaa θα lo
aD Joa wind wi hl polo ums Län: Inu μὰ
N el .δι5 Wo -Jam| Maas LA han aa N, dor
Dad .Joor ya za a2 amsalN Dax ..Jooı 5MNam „AS;
„lad Jooı 53, Niasoy cos 0001 "Nam „var Jr ΙΝ. Ια.

κα, Jlaassı y.lo ; .sammjo Mus; 5. 0001 «ὐὸ u Sam

OA Jyaflm.o χοὶ Nas Jusa.ösıo [0.5 nl “öl „Som Loot

1. Ms. pl- — 2. Ms. om. — 3. Ms. om. 3:

then like ravening beasts who find a sheep in a field and all attack it, each
of them tearing his own portion (μέρος) from it, so they all savagely attacked
the blessed Sergius from all sides, so that even his body could not supply
cach of them with a place where he could exereise his eruel disposition and
cause pain by striking him. At last, when they had vented all the venom
of their malice upon him, they went on to shave off the hair that marked his
ascetic profession' (since he as well as the blessed Simeon his master wore
{πὸ honoured habit (σχῆμα) ofthe anchoritie life), and put irons upon him, and
assigned men to him, and sent him to a certain house of anchorites in
Armenia that is called 'tryz, and it would be better for a Christian to be
confined in the lowest dungeon in a prison than in that monastery; for anyone
who was sent thither was thenceforth reduced to utter despair, on account
of the boundless severity of sullerings which* they used to infliet on the man
who was sent to them; since Ihey were very zealous for the tenets of the
heresy, and they used to reckon it as an act of justice to torture believers ;

and accordinglythey would stand over them like executioners not one or two

1. I] ıppy. means that they shaved of! the hair Ihal remained after Ihe monastie tonsure, leaviug

him bald 2. Ms. ΟἿ)

—— m rn

a ΞΞ τ- --

“ [105] LIVES OF SIMEON AND SERGIUS. 105

OHIO pa po Das ΜΠ] -.000r amanıs gas I ol «“} οἱ ru ον.
χοὶ a 0 0 ‚OD Nass οἷν. <2Nus N KO Ha τὸ

No, 0000 alas) : NS 0001 sp „dor Sao ΟΝ |
| S — SEEN

„DSL our JA Imaxs Jo, ὅν», aD . Jo ana eher
‚sans las Jooı Aufl, Lusös ru Joas »lo .. AN „ad; Sl .3
‚Jrer>o ΝΔΔ 0 DS olaaı aDımo τοι». [5. 2,38 ort lassnus
an “oa; Ds yao No ‚omas JIjjso Ark> os βου. | x? ja.ao
os] Da Sao.) L har o >; Jabo . „ASEL]| ‚voo Lusoio Je τ ϑὸ
Jiras y> was . Jo χὰ χων As ro Jan „solo „Na20.0
N „oo Ja ὗς Joa Aus KENS yasl aD ! ya ars aN;
«9 Ν 5 od Va os Sud „sans Jod] ol a RN NSTY| Jar
Inu IN, Jjadı I IN5o,> he Js Syhr Aa Aa] CL Sg

or a hundred only, but each one of them would pull him ' from his side and
torture him (for they were about three hundred); and accordingly those
who used to send to that place were confident that their purpose would be
accomplished. But the holy Sergius, being confined in the middle of the
monastery on the third floor, by God’s help escaped from them on the third
day, having even slipped out of his irons, and a certain piteher for water,
which was the only thing that he had with him, he also in the keenness of his
ardour grasped in his hand, and he elimbed up to his window on the third
floor, and he leaped with that pitcher also in his hand and the irons with
it?, and he came down and stood on his feet outside the monastery. And
so he escaped from them, and came to his holy master; and he fell upon
his face before him, and said : « Now, sir, I have learned that God loves

‚you, and in truth hears you; since, unless the mediation of your prayers helps,

it would have been quite impossible for me to see your face ». When he

had related everything to him, he gave thanks to the mereiful God, who cares

ΟΝ
Ὁ
for his own. But afterwards he asked his master’s permission to go and

build a monastery in a certain mountainous distriet belonging to a village

l. Sie syr. — 2. What was the use of the irons? If it is meant that (hey were still on him, the

statement is inconsistent with what precedes,

[08 JOHN OF EPHESUS. [106]
}
βωμὸν aNsjaso HN, NN220 ‚045,30 οἷν. ΓΎΟ JNusäNs Ῥρονοὸν |

JASS "noä, ΝᾺ} 7309 γῆϑο RORCHEN.N Aa «Ὁ was NS lo

αι „20 ‚la oLlo .)Ayas ‚amsyolo faul Ein «0 ϑιο heile |
χοὶ hısazı -.aLaaS da (0030 u nu 50 ϑογῃν aaa DS ul
os [5115 Jar wärs δόλο οὶ .3 ‚Jısadı ala m Sl Das

AsobNa| „20 Jaxoli, mL οοοι Au! Us „2 » .Asarol! Jr αν» Kanu

«9 Assıs hass Juno aD ol ‚Loans; dor ansaa +, Jor2o Nas jur |

ho, DI Suoamıo aaa Jan ‚amml)] Jusos us Jr
rich ah ΟΝ rar τον we ae
msoN,) Jo omsacana 19 Aus aA ΚΟ] he „lo ΚΝ
„a3 ya Jon ᾿ομϑιροο «καλοὶ |axoı.o 15. aaa dor opsöt „us

„aaado ‚yol.oy kusaıS „namaa| ..ol] „20 dr I wo BR
oral] Jar Muss Inoas 0 ja; SA νον opel or) „mo

1. Ms. om. © fin.

called Olwfyte; and he gave him permission and blessed him. And he,

took his eross and the saint’s blessing, and went and erected his eross there,

and reeites the service. And he kneels down and prays for three days,
night and day; and then some people saw him and gave information in the

village, and they came to him. And on his informing them of his purpose -

they were pleased; and each one of them ran to his house to find something
to bestow upon the blessed man's prayer in proportion to his ability, while
by the common ellort also a monastery was erected in that desolate
mountainous region in a few days, there being abundance of water there.
\Vhen the monastery was completely finished, the adversaries heard the
news, « That audacious stubborn man is building a monastery in such-and-
such a place »; and men were at once appointed to go out and pull the
monastery down to its foundations, « and signify to him also besides that you
desire to arrest and bring him to us' ; and if you see that he is ready and
willing to come, leave him alone, and do not bring him upon us ». Then
these men set out, having first deelared and professed « Why! perhaps he
will be afraid, and run away from üs ». And, when they came, they found
the blessed man standing and reeiting the service; and, when they saw him,

Ihey said to him : « Since you have built a monastery without an order, we

[107] LIVES OF SIMEON AND SERGIUS.. 107
ur, Janus Jusad or 09. Das jJaana.s| Jal ps. ya pad
olsl ano al) Οἱ omas Jira> «ἦν ‚JNseäsas „so „ol
ot hab το rs | sans „200 ‚> Jul I2öi kl ass kun
«οὐδ «“Ὁϑίο AD a Dur 00 ud} Ass 9, 139 hl DER καῦμα,
Jeaamaıs| lab ge Daxlı aaudi%o is rra2 Nolpors ὁμμαδο,
INol> N,olo ..hasoro op Das ya μϑαὶ rar γῶν gun ἢ
pas -,0001 Iso: Sam er ac pa> kusaa [οἱ .ol ‚oors „solo
„ara «Ὁ: τϑ O9Bas Joa > 090 INN ΣΝ JS Sonans (ma,
# od ol aD Oras0 Ι5ῆϑο kuss org? Jon Larıso 090 :\00as
Nsaaı |jaas gas aN; „aa μὲ »3ol Vpa> ‚Ja "Isua5 μοι anıaa
239. ‚Jojo usa ‚oMdsasy . aslaaı) Nosı Waas ALsjo5 . lan)
ἘΠΕ μϑασδι, aascıl, ar JoN Ohm Js, «οἱ aa) !
ans) Jona δι „as. ol Am uasän> A,ccı ana Nojraza

D 26] ‚Jon μὲ μὶ5 μαϑὺ Ir han sans ma> μὲ Jam [βοιο

have been ordered to pull your monastery down, and conduet yon to the

bishop ». But the blessed man in the fervour of his zeal said to them with

oaths : « If you are in truth ordered to pull down and desire to do so, Imyself

will lay the first ax to it; and, if ıt is your desire, I will go in before you
to him who sent you ». When those men saw that he was ready, they were
afraid of him; and they say to him : « We are truly ordered to pull it down
and are prepared to do so; but we do not desire you to come in to the
bishop ». Then the blessed man was the first to run and take his ax,
and he fixed it in the wall and said to them : « Come, here is glory to our
Lord ». And they, because they were many, pulled the monastery down
to the ground in one day; and he himself was assisting them to do the work
of demolition. But, when they had finished their task, and he was himself
urging them to drag away the wood and stones and throw them outside, he
said to them : « Listen now, evil wicked men. In truth I say to you that, if
renegades against grace deserved it, I would thank you greatly for labouring
with me here. God without your being aware of what you have done
constrained you to subvert these huts, as to which I was truly exereised ın
my mind in consequence of the fact that they were built in haste; and now I
trust in our Lord Jesus that I shall now build a monastery indeed here ».

26279

ἃ.

ΑΣΑ,

96T

b.

108 JOHN OF EPHESUS. [108] |

„| Kr ‚ans ‚0 «ϑοῖδν „sl ‚om «κ᾿ op ol ..}..3] wol „J
sa ls Sg! „> uuollo od μοι Kay olı> [15 <> „aan hl
..)Nuso.o «ϑὸ N hl un 1a: ὁμομαδὶ “«-“13) IN Bor
ch 0 anıa «πόθι ‚Monas, | müs «ον 5. om hl 5a 0,80
Je Ja} 0 Jay! aus MIA 50 οιαϑ μας ro, An 13
JNay S,po AD Joy 5pso Jıso Als [Νὰ Jamo asano
Sy! .Suo hs) 5Aso als IN ΙΝ 599 „ass Io yralo
„ol alaS yaN:so ..broas οὐδ Jo 55 μωγο βαω => „rl
οι u uno; sora>| „0 ano “N.alo Na} oornas
Νοῦν Ama. 5 ὅλο anal μαμὰ ,5. κῦδος hass ze 99ι ‚Joa
κϑοίδνϑυ ΝΣ las 55 ot 5 oo Sl 220 als ya » kanns
or Dr νὼ, ars Lan; I Lö, ur [ΟΝ αν oa το

1. Ms. #059; corr. Liezenberg ap. v.D. and L. — 2. Ms. ">.

They say to him : « IE you rebuild, we will pull it down again ». He on his
side says tothem : « Take what I say to you. By him who built the house
of all this world and was called the carpenter’s son, if so be you pull it down
as many as thirty times, I will make it more spacious and I will make it
stronger than before all my Iife, if you pull it down ». Then they departed
thence, wondering at the fervour and the vigour ofthe man. But the blessed
man dug and delved deep and laid the foundations on a spacious basis; and

he built a substantial monastery and made it strong;

>)

and he planted a
plantation, and made an enelosure round, and made a very desirable place‘.
And, after a short time, he went to be blessed by the holy old man his master;
and the summons followed him, and he ended his life with him there. bearing
good testimony; and he was laid out* and buried by his spiritual father, who
was still in good health. But the holy Simeon alter living brilliantly in his
seelusion forty-seven years’ ended his days, and himself also fell asleep in
peace; by whose prayers, with those of all the saints his companions, may all
we wretched men gain merey in the day ol judgment.

The tale of the healings and deeds of power and eures that God wrought

l. Perh. our Sergius should be identified with °S. who has now rebuilt |D050' (Zach.Rin ΧΕ 5}.

— 2, vohal is nol elsewhere found in this sense, — 3. See p. 94, n.

ΕἸ

[109] LIVES OF SIMEON AND SERGIUS. 109

io (ao Jo [3.209 Arch> Nasa Jod, luabäro Jiro JLas|
|Nunals east —» Jan DAxo ‚aussen 5) u 001 jaxı . Joa
INuäsly Jlaslo no Mrs um 12 dass gas Do bl op
„ann So Μὴ . Most Do ham yaıs μὲ ον dor (μοι a!
Joa τάδ „Limo hops IEso karoo heul [5 u Jay al, hal
Ju: Jar Jjas «ὃς μοὶ 22 ‚Ja, voran yorm ER Jara> μοωΝ5
ΝΣ ol Is] Nu as Nu], DA :0000 ls > „ol
120 ‚04180 assAselo Sys adarlo ..osı has Sr arms
an] wis Ja.l «3; „as Na om „as+al|o ὡοιολδοο an |
iD er κϑὸ “θα aD „so| ol ER N) nor2ol er 1a
an EN | „oNLl μὸν Dur wla Jo SAmo ls bl ol
kann! 55 γος οϑι Jonas, Jyasas ἰοὺς J Jo λϑο καὶ no)
AS JoSJ) mans οἷν Au rail als [οι Joa, οι „NDS |

1. Ms. om. stop.

for his glory by the hand of this holy old man the time is 100 short for me
to relate; and for this reason, wishing to avoid a lengthy narratıve, I have
recorded these things only, thereby fallıng far short of the splendid glories
of this man; to which it is not only I who was a witness, but all who knew
him; so that another great and holy man and 500} of spiritual visions also
who lived in the south in the inner desert bore testimony about the old
man, since, when some men [rom the territory (χώρα) οἱ the eity ol Amida
were going down for the harvest (because men are in the habit of going
down to the southern country for the harvest), they heard of that saint, and
were eager to go and be blessed by him; and, when they had gone and hal
come to him and been blessed by him, he asked them, « Whence are you,
my sons? »; and they said, « From the north of Amida». The blessed man

’ and

said to them : « But what, my sons, do I for my part really know:
wherefore did you come to my wretched self? If you are from the north
of Amida, wherefore did you not go to the pillar of light which stands in
the northern country, who to-day has been serving God in his saints lor

forty years, and has not grown tired or weary, nor is yet satiated with so

+36 v°

ἃ.

κανοῦν

"96 von.

110 JOHN OF EPHESUS. τ ΤΟΙ͂Σ

Ka Se sam Susıa βθοὶ ἢ οἱ ob Asdtall οἱ οἷν: 1 150 Mai
asian [so als - Jordias Jod] ul; har dj J μοι las wis
=! a,01 pas Waaxo Ja} ALaDyo wOr0R>0N pas τὰ. san
gan ıa 200 nie] Nr ala, Da kurs 20 vanıaa yD aD Li
μϑαλ er 99ι ‚aan τ Irsol an μοι 030 ass „—r0lo OD oooı
Ss, Nie μάν Juaae „DJ lan an pe ᾽ν sa el
ass Opus οἱ “is εν a2jras ῥομὰ Jay 'ϑοῖο - Js all
oh] οὐ [μοι „oda has sold ;351 -.kasaası \asas)l auanıo μα δ |
AN Jao ‚oa ον Jo Dia: ID. a2 sun, far. ara 5
wa. Jaspas or pad ads wuls -.o8 \or2olo wu oma
.JoN las yaaus 3 u» Nas Al ln Pe μὶ τ ρ» ua!» m
SD „as μοὶ μοὶ καλοὶ καὶ a0 «ΑΒ Noco Jar JIas
ol Kal] aD. \ojrelo „assaa Janad De \asıolo oil -Juadil

1. Ms. 8a. This and the following words to οὐδ (1. 5) are wriflen in an erasure.

doing? Wherefore, my sons, did you not go to this man, who has refreshed
God in the persons of the weary, who has also caused the savour of his
practices and of his purpose that is good and acceptable' at all times
to reach to the heavens of heavens? » But these men on hearing these
things from the saint fell on their faces and continued entreating him and
saying:« Who, sir, is he of whom you have said these things to us? »
But the blessed man, in accordance with what our Lord also taught in his
preaching, « A eity built upon a mountain cannot be hid », and again « So
let your light shine before men, that they may see your good works and
glorify your Father that is in the heavens » ἢ, says to these men : « This
is Simeon the reeluse who is living in seclusion on the top of a hill in the
village of Kalesh. But go to him, and greet him from me and say to him,
“An idle sinful man settled in the desert entreats you, « As I know you

to be always fervent in your love towards God, perform an act of love, and

pray for me τ... But these men, as the blessed man enjoined them,
came and informed the holy Simeon of these things; and they said to
. « .
him as he said to them, seven years before his departure from the body,
1, Ron 2, Matih., v, 14,16.

Ξ

[111] LIFE OF PAUL THE ANCHORITE. 111
gut a a gap I 9 Maan, was is ro ‚so
#Jooı Jar JoS]J) οοἱ D20 .οὐι fa, o τοὶ» ."coot

τσ „aan τόκα nr τδιυλχιδι Adalır
ὁ τόδ, aumald τόπο A ima

Kur walag dann Kahn Aarcı wiuıch sah

urgasay

„Joa No] Jpasa Jrno Jauamo Ausaro Jo; has; wol or μιϑαῤ

μὰ» Nuso [υοι ‚Jarön hl > Joan ὡοιοδ οἱ. Jul ‚Has! wasas

was «,Jooı „ay'is IN35 Jasaıso Jlopys Krioo In» ö-s> Mayo
No, Ss [35 .-- jazas, a2 N.| I >>} pl} μοὶ >
pas Jssoll <<! a0 . ua <> fax Ira! ‚lo, Joh») JAao.>

1. Ms. pl., with stop preceding.

repeating all these words which that saint said. And all continued giving

thanks to God.

The history of the holy and divine men Simeon the rechuse and Serguus

the rechuse his zealous diseiple is ended.

VI. — Next THE 5ΙΧΤΙΙ HISTORY, OF THE GREAT MAN OF Gonp Pıtvz

THE HUMBLE ANCHORITE.

There was again a blessed man beloved of God and laborious and humble
and a perfeet Nazirite, Paul the anchorite, who was from the distriet of
‘Sophanene. This man therefore, when he had been for many years practi-
sing heavy and severe labours of ascetieism and great abstinence, heard some
men saying that there was a certain large cave in the side of a certain high
rock on the banks of the Tigris at a place called Surtha', which ıs some
distance from the eultivated land, but near the road, and malignant liends

lived in it, so that men passed along that road with trembling, though it

1. Sc. “the image".

12 JOHN OF EPHESUS. 2] |

αι οὶ 9.0001 gas wär Leiofs ka] mus JAsopar has] „Lori [53 as
Le) JH had; Dadım ..A> Harn Jsıı5S loc) > SR 5

SA} δ" τσ wöt a2 af ” μοι μϑαὶ «“} 99ι ‚Joa ΕΣ

2-3. la mi, wolo :I.s50l u> germi an Nas 4 |

.

Sa.anı8o ‚Na ws ‚Js! wu Nuss J3as300 Jasaa > asyÄı
NH-303 LAD χοὶ Νωβ.95) μοι BET) a Jar2Y Ada) xl
μϑονϑο Hans nass u) a8 asia > >} Jor.x00 Janis
y.l Sp>amo Nasa 5 J.Aso Χο ‚NsorS NS „le JS;
any Jos; Nu> Jaaa0; yamo 5:5 or.00 Lass, S.20 no Hays?
[16.585 „oa. ‚as.ıs LSSS0o ‚Aso.> > Νβο "μὰ ΣΝ Ὁ ol yr20
‚Joa Kaasa.ı20 0013 βαϑο au Da INS&, "Jlasöyo - Lusoru Jloal,

5505 Luisl Jos 061 χοὶ a RW BR Wr ᾿ξ μο οοοι -“-ὦ βμμ.ϑοι.

L, Ms. ας, corr. Nöld. — 2. Ms. sing.

was very necessary that men should pass along it, because it led into the
fortress called Ziyat!. But this blessed man, when he heard the report of
that cave, relleeted, « Because those who pass along that road are frightened,
and again in order that the powers of the enemy may be expelled by the
name ol human beings and the presence of a human habitation, it is a duty
to go, and to erect the emblem of the cross there ».

Then this blessed man, like a mighty man who mocks at the feeble and
sick men who wish to fight with him, confidently armed himself with the
power of God and confidence in him, and direeted his steps to the place.
And he went and arrived at the cave, and near it at about half a furrow’s
length? he ereeted the eross; and he fetehed stones, and traced the plan of a
small oratory and knelt there in prayer, and passed the night in the place.

And during the night shapes of basilisks and fearful shapes of every kind ı |

(γένος) gathered together against him’; and, the more eonstancy he. on his’
side showed, the more the grull voices and grievous exhalations increased,

just as if great serpents had arrived and were coming, and just as if their

\mm. Marcell., XIX, vi, 1, and ‘Dion.’ ap. Nau in Rev. de l’Or. Chr., II, p. 61. It seems lo
etween the Tigris and the Zab (Dyakonov, p. 16, n. 110). — 2. Cire. 50 yards = 45 melres.
tites. Dyakonov (p. 397, n. 236) quoles an interesling parallel from Taylor's Travels

lournal of the R. Geogr. Soc., NXNNV, p. 42). But, il so, it must have happened after he

113] - LIFE OF PAUL THE ANCHORITE. 113
]οοι Id’ usa soäsla-> ua, Joy οδι y.lo .,000 ho adın
‚Jaras| οἷδιϑο .,oö JENS op lad ,> aan μιϑοι " er 0 Op "2700 b.
io N ga, co N, Ho [οἱ wolo Lul DD | oolo
a0 ollo - aaa <> NAD <> ὌΝΟΣ ara. all Slo .Lusads
REG SS NER " 13 ειοιδα Ἂν +> yor2' 09 2 0001 «3. ἰμϑοιο .ola>
Ja: Ιαδδο |Asä, ga el . kaohiosN.> [us > aaa!
r3> go Jass ax )a-ı-sol, ας 20 an δι IN>o.>
EN... ol N +. o| Oman οἱ vowsaruysy za
N; am υδοι Kari ]lo ‚Joa ΙΝ ΣΟ ἢ 0203 Iron Kuna ομμδὸς
χοὶ οἰκο ἘΣ Suslo ὼς Jasoı> ΝΘ. „xo Pl ‚Jiraaso ‚oollaxıo
Naso . las Jos eo aD Ja. [ara od wa. !p0} ka. o
San W230 zo «Jason θοὸν IADs 0 : μὰ rg
ra οὐκϑιδᾶδιο «ϑοιβορϑιι τας an. ara ΝΘ. Lord INraso
B205l0 aa sr Jlmsoy Sm mas au, .Jausolz Jboau> βϑοιο + 27 vo a.

breath were striking against the blessed man's clothes in order to drive him

away. But he was thus constant in prayer all that night, and all the day,

n and again another night also. And next lo!a sound of boulders being uproot-
| ed just above the blessed man, and they were indeed uprooted and came

down from the rock above, and they came, and reached him, and thus they
would pass by while he was kneeling at his prayer, not having power to
touch him. And so he passed seven days and nights in that place in such
confliets. And, when these demons practised many different kinds of con-
trivances against him in order to shake him or frighten him or drive him

away, he like ἃ mighty man girt in the true breastplate of his Lord was not
shaken, nor reckoned their wiles and their foul shapes as anything, but also
after he had, like a mighty man who trusts in his Lord, after the pattern of
the holy David, chosen for himself the sound pebbles of prayers from the
river of grace, and had taken the stall of the cross, and lifted the sling of
heavenly trust, then he next looked upon the camp of the Philistine tyrants,
to pull down their prowess and to scatter their camp. And so on the eighth

PATR. OR. — T. XVII. — F. 1 9

wir

ai

11% JOHN OF EPHESUS. τῷ

faxol 1». ΞΘ κι59 Jen ΣῈΞ > Ja Do I} Aumıa> Jer0,
Is haar οὐδόν αὶ Isasas 5 u.a <> Jy250 As; ADD
Ja.) βορὰ ‚kısoı ‚volle, je aidusen [us] wis Jay JENS pol
„oo Muoot „aan adj) J Jo 2 pisar AN; .-Jusad Joor „aöly
DJ wi a ;p ων Νέοοι πρότὶ 2 κϑὸ sh Ju]
Iso Lo JuDsoh> Nuss maus ya βϑοιο οὐν Jo; llopms
Jon κἰο κι Nas Jan) [κ»ϑοὶ ..72öly Iho Ansaa Isle „ad
aan J Ds Moog se Kilo ‚Nor ya I gan JNamas Jo As] |
το ad (od ana us Ay .9 2 geril. ‚> ON Ss Δ) ο ΟΝ οοι
lo Na) μὶ olo Kap‘ x 900 ars „a8 „8x0 J\,am0 Omas
‚aasor μὲ allow Ds Kurs aNo Jaxoıs > Jul ol „sala
Jyaas Lori. r )ssas> > Νοο N. erdl 0 „as Μὲ yo

ud 000 au hariım ES guasıo «λῶν ao JLä-030

1. Ms, g}?wo.

day he planted his eross in the midst-of that cave, and hung up a bag of
saints' at the east end of it, and knelt in it io pray a prayer. And,
while he was kneeling, frequent sounds of loud and violent howling were
suddenly heard in the cave itself, such that many thousands of men if
they joined together would not be able to howl so loud, so much so that
the blessed man used to say, « If help from God. had not reached me, I
should have gone out of my mind; so that I was indeed already dazed,
and my head became dizzy, and my ears rang from the violence of
that sound. And thus 1 remained constant in trust on God; and at last I
heard a voice outside the door, saying, ‘Alack! the eross has laid us
low; otherwise you with the dirty hood would not have laughed at us;
and it is not you who would have ejected us from our place, and come in
and settled in it yourself.” Then, when I saw that they had gone outside
Ihe mouth of the cave and were erying to me from outside, I rejoiced;
and I also was strengthened, and I said to them : *I also am contending
with you and expelling you by the cross itself, not by my own strength’.
And [rom that time I remained settled in the cave, while they used to dis-
play before me foul visions and many fearlul shapes strange to the sight

l. Sı lic D, and L.).

Ϊ

[115] LIFE OF PAUL THE ANCHORITE. 115

sl wolo „na 0001 nn ω via gel J>sa.sa.> Sao

osı yol N 0001 aa9 Iso Lo kasl win 0001 Kama J).ä-23

BORN ΕΝ χὰ > χοὶ 09 MEN voran Ny'Jo was'|y aD

Am Kusöor Jar wops \Dor8 -.gari0o 0001 | ax JNi>) wolo
aaa 0 Auge JNa>nin [16.58.9 u ud as }ο Ins]
Mala ano » ID al» Joro „AO a0 (0 AAÄD χα ξιλϑαρο (a55
μοι Jane Dun ..Asoor 420] ‚oarlas loan „volNäoo aan so
0m. 50-05 (u... NL Jbor-> ADD: δ 5929. «τοιονδὶ
„lo > Las; J ud ΩΝ 9502. wor Jar Jim Aus <> |Nsar.aDo
kl Dis J DA ον Nur μᾶδαδο ‚Nil Lrsr> Jira>
Sa ol dam Kl «απ ϑλϑοο «οἱ hlia „lo .)las <>
Joan J dur ei ur) N κϑϑαδορο Jar ..)50 κ-ϑο wilanamı Do
‚lasas οἱ Μὲ] 5 γα abo .[asor > “NS aa ..inn0 aan
gaaıiıno 000 „ro Ausöor od Jasin ..Naoo ;36| χὰ. gadıı „29
Js) μοι gadS Am Jarcı Los yas Dar, ρον Jaräs «-αλοιθ

1. Ms. om.

of men, and thereupon they would hold speech with me as men, and further
they would even take the shapes ol men, and would come and pretend to
entreat me to come out and go with them to their houses, for the pur-
pose (as they said) of visiting their sick. And again they would often come
and ery ‘Flee, flee. Lo! the land is full of Huns’. And Huns appeared
to me in various fearful shapes, riding on horses and with swords drawn
and flashing. And lo! they came up to the gate erying in barbarie language,
and in an excited state, and with arrows litted to their bows. And Ion my
part would say to them, ‘This is my grave, and my place for ever. Until
the coming of Christ in his glory, and the resurreetion [rom the abode of
the dead this is my place. Idonot care; and, if you are in truth barbarians
and you have received power to kill, I do not fear death; and, if you are
fiends and can kill me or take me away and eject me from this place, lo! I am
before you; but my own will shall not be your assistant and ejeet me hence;
and not only in my life but not even in my death’. While I was saying these
words, all the hosts of the Huns would ery and go up upon these rocks thus:

‘Henceforth the cross has protected this man against us. "This man has con-

RT

118 JOHN OF EPHESUS. [46] |

JNis) od Not wol, DA „> [οοἱ LAS walas hans 00 dor 2
« Σὰ No JaoNol ἔπ kl hal» alas Mac Sy’ DER og |

ΠΥ ΤῊΝ; ΥΥ

8 r°

ano 2043 yl x! oA ‚Jyoi IN-s0..> 0A he „Loos an . 1

Para; AN 00 u) Ho a2) P τῷ ger „DS Joor 536]. Jormaad
as, ΙΝ 999 Ir το yanıs ads ἜΣ «ον N „ı Ja. lo sa)

al\sNialo as; Jaroı> ομϑ is N „00 Pl Jar yel I ,>0 N

Jar, Ja say 0 .Da,a 001m AD 45 „dm, olalı,
> lo βϑοι „ul sad NZ, Jooölso . a. «ϑομαδοᾶϑο sa]
3a Dun do „ass JNunorm gan 1205 et Maus (5301
Br Br «οὶ us u Joor L’Aso οο Suıs gro ‚Nasa N

as „ol 5 aD slo ‚oo nn, lad Je οἱ wis σον. αἱ

> 0001 ru 20: op. 000 nn „Dass S| „> ‚sol, AD 0001
Kr nad ‚lo omas; | ‚ala o001 «οἱ ν >00 ‚JNooy>
.,ooy μοὶ Ho anmaal ol Kr rel 001 „ı ΚΕ » 1008 250 Joa

1. © init. erased. — 2. | ins. in later hand. — 3. Ms. male.

quered’». These things the holy Paul used to repeat to me, because many
times when I went to him I used to inquire of him, « How, father, did you
carry on the confliet with the strange powers who haunted this place and
overcome them?» But he, in order to expel and repress pride, would say 10
me: « We, my son, should not have overcome nor should we be victorious, _
unless the cross had overcome. And, as we see, if we have understanding,
that the hosts of Satan have been expelled and hurled down by the same
eross not only from one small and insignificant place like this, but also
[rom all quarters, in that it has deprived them of the worship paid to them,
and caused their worshippers to turn to the cross, and closed their mouths,
and whelmed them in the lowest abysses, so also from this place too these
malignant spirits have been expelled by the power of the eross, and it has
strengthened me for its glory ». These few words he himself would repeat
to me. But at last, when his fame had been spread about, many men used
to resort to him, and he also gained about ten disciples there, while even
still the sights ihat were seen in the place were fearful, and, when men came
to him, whether to reside or to stay for a time, he would arm them before-

hand, saying : « I! so be you see anything or hear any sound whatsoever,

[117] LIFE OF PAUL THE ANCHORITE. 117

Jo „I ϑ᾽ο aD. „and axs| an faao; SI κα. }
1,15 und! Mage INinp; SA Κααθ I gel οἱ bl καὶ, hl
\äl :3 sd ΤΕΣ ρα δ. 0091 er wm) V0oJ,o „ol Jkuı5>

ΝΣ za „20 000 DRS 0 000 ud Ja>=S> „5.5060 Jooı ποδὶ
ergo Je] ὁοοι κοινὸ lasoı> Ja 00 po; So 1},
og βϑοιο .„Jooı As] [59 Lamas σας AUS 30 So a om
ol. lo “sl δι Isa 2x» Mora ads D Joor per μιϑαὶ
Jage > αἱ Sao ‚)Nasasl Aus ὀικϑδο ."Luso ö> 2,00
Isis ooD5 βϑοιο „a ars kors ar „lo ‚Mujlasl Loc
IasoNasabo : walas Juaal, οἰνοαϑ asalas "009 κοὐδυ Io )L.>»
ΙΝ39 Πα κου» JNaoaso μος 3 ‚aNS» Jans wsaasado - οἱἹ μας
yir | - olaasaso ὡοιανιλᾶλο οἷο « DS ‚Apeh> JAN 04
αἱ 5.5 Joa ἴων. 15. βου .Ssu>lo Jooı "yanzo Lion Jr ! ooNaso

1. Ms. «ον — 2. Appy. corr, from 009. — 3. Ms. Ἰοδανῦδο; corr. Nöld. — I, Ms. aN.

be not agitated, but make the sign of the cross upon you and be sılent;
and, even if I myself call you or anyone else, do not come out » (because
the fiends often deceived men there). And again to those who came to him
to receive instruction from him he would say the same words and he would
caution them, since at night they slept inside, and he outside by the gate;
because fiends used to appear in his likeness, and used to terrify the brother,
and entice him out; because under the cave there was a great hole. And so
the blessed man used to lie awake to guard the place in which he lived, from
the time when he directed his steps to that cave, and he made an altar and
set it up in it, and he made it a chapel. And thenceforth the brotherhood
used to sleep eonfidently in it; and his monastery extended to twenty men.
And so all the men of that distriet used to run to receive the blessed Paul’s
blessing, and to gain the privilege of seeing him, and to hear his gentle
words; for God gave also into his hand a great gift of healing. But his
asceticism and his lJabours and his humility no man can "succeed in deseri-
bing'; since he was so humble and retiring that, if a man were to sit with

him and converse for three days, he would not raise his face (πρόσωπον) nor

I, Or ‘comprehend and deseribe',

MASSVS

ἃ,

“28 v° }:

118 JOHN OF EPHESUS. 118] 2

ας μβααχὰθ κυβο 9.205.9 Je Jar ΗΜ ..Daas0 „Aräs IND) lad
20 ‚ka. [οοἱ Va» IND omamo a5 20 „DD Pl.

)a=lo :Naush| Jyso :Jocı δι !}.- 5. α 5, AO pi Jia yell μ9)

RW Img? x ‚ya ομζοις Jusad oo Adi an DAS βορὰ ΐ

‚,‚alaaraso Jo Lady sau So. um 4008 γχοὶ JMo> 4.30
Naas zo „Alm harr0 “Radon γα ϑ Jo). oa Ν᾿ 5 <> “οἱ
:} pas Jonas; Ka! Sao .119}}5 <ayao ., N2.0,0 era τϑ 0)
JOD D2 «μοῦ ol uam Lcor Yylo μα. Klo οἱ Kaaa οἱ [385 οἱ
„5 Juli Das Da ., ha.-o god} Jar lan ἐπ) ‚Jo vas μοῖαϑ
»Ju. JBoaxs " ‚oooW

rluapa dımal, luare walası re hard hl

nfuan ται, onlart Kan ans Asch Sach

Ja,a2, μι] οὐ οιμϑὶ ha, alusal οἱ » yo δὼ... οὶ su

1. This ch. is in B, f. 166 b. B Ds) » De: — 2.B om.

would men see the inside of his eye, but he would thus converse with
emotion with his head bent and his looks fixed downwards. \When he had
been in that cave for a space ol about twenty-live years, and a monastery had
been built, and the brotherhood had reached the number of thirty men, the
blessed man finished his course', and departed [rom the body; and he was
buried on the spot in accordance with his promise. And, on account of
his love toward God and his humility, even after his death miracles were
everywhere wrought through his holy bones, men taking his skull and
going round the distriets, and, wheresoever locusts came, or hail or a scor-
ching wind or bubonie plague, and his right hand or his head went, God
would straightway make deliverance. By his prayers, with those of all the
saints, may all we sinners have merey in the day of judgment.

The history of Paul the blessed and holy anchorite: is ended.

VII. — Next TUE SEVENTH MSTORY, OF THE OLD MAN

ABRANAM THE LAYMAN, TIIE RECLUSE.

\Ve wish next to place on record the history of the old man Abraham also,

—r

119] LIFE OF ABRAHAM THE RECLUSE. 119

> > "μοι ar tel’ +2 „el Ma.a.n.m.> Joa .Joar Joh

Foa.a.2.1 x Dr 10 nl sur nad οὶ ol > mi.
„MmA> me Nalas „ua Am „NA Ssino kurs οἱ ΠΝ]
»olo ‚DS [iu ib „ol; balınao or (sad! saso ——Na>o

Br > ssar καλοὶ 00 aD Jar J Ν 5 {|| ar; Nas J, No

po As .„eolo naaıs aaullo old) Din Jan Sn Jon
Jo .hl yas ! Jod; las} καἰ bl Iroise udor00 sl um un
J-Axo RE as! μιδοι al :fa150 JA] waaalı JaD) Lunıs
ap yo οὐὐ μὲ zas | hub . wane] win Ir har Ἐς DS
„on (ln <> ol As]! — 1sPEi5 <> ol LAN a > Jo
Nas|' usdso „PNA «Οὐχ 280 "Saayas valı 3 ax N
οἱ Li ocns " ol wm aus Ja) aA NANS [οἱ „Alan

Nu ul >Lusss [μοι el ua {ΠῚ son oe mia also

1. Ὁ ga ua. 2, DB oly — ὃ. Boy. — 4. Biins. ba ea. -5.Bom.— 6GB 2 —
7. B ho SHso. — 8. B usms;90.- — 9. B (2% manı) “Io woat. way (ib is doubtful if wo
was in {he ms. as originally written). — 10. B 3 ou2, μὲ. — 11. B. ὁ (510) {μη 39. τον — 12. B Slums

(sie). — 13. B ins, &2. — 14. B ins. 5 ΤῊς δον — 15. A Pia:

who was called ‘the eonsecrated’, and had reached old age being about
sixty years old. This man one day, when the gospel (εὐαγγέλιον) was
being read, heard. that our Lord said, « Whoever shall leave wife or
children ete. for my sake and for the sake of my preaching shall receive
thirtyfold and sixtyfold and an hundredfold in this age, and in the future age
shall inherit eternal life »'; and again « Whoever «doth not take up his eross
and follow me isnot worthy of me »°. When this old man heard these words,
sorrow entered into his mind, and he thought within himself, and said :
« Wherefore am 1 for my part alive and called a Christian, if I do not do
God’s will? If it is pleasing to God that I should leave wife and children, even
now that my days have been completed and the sentence has reached me that
I shall leave them against my will, why do I not that which God wishes?
What have I gained either from children or from wife, or from the whole
world, except that I have consumed my life in it in vanity, and idly wasted
my moments, and passed my days evilly?, and lo! I have come ‚to the gate
ofthe grave. \Who will shelter me there in that judgment ?or who will resceue

1. Mark, x, 29, 30 (a loose eitalion). — 2. Malth., x, 38.

ZAT2ITFa:

"Bi66v°a.

ΠΕ

EARZITCH.

120 JOHN OF EPHESUS. 11207 |
ao „DAL! „2. 1} ὁ «τόθ τόδ ΝΣ το! Sl EN ya |
gas > Νὰ J,.o Joa, „sas » ol» > „sol Ass ΙΝ ο οὐιϑ |
lo Luc ‚Jusoio Ja Img! «βιοῦν asoNa| ..9}}9 «“Δοῖς Ἰοοι ᾿β ον |

Nuaxo .olansl uioL> "Loasasi, [053] Jo! Ih bl ya ἢ

bl aa J ads] Jo Sy | „asl' ka Jam Jooı ae |

an nl ‚I;a2] ES solls μοι Lam Da I. el 0010
ga >asaoy .[35 PD BRCT N „20[o Im Je Sy lo Ep am

voll’ kl Ka „u lassen, Js! A200 - „Ulsora.mo JS} DI |

an, ad I μϑὰς or aa ul Kb Js sad SS ως
Pasy ‚od «ρόδο „au ἈΠ ‚oo ansas Jan, (a2 15. ‚"woto)loo
D2ax%0 09 [au SA [οἷν Ja As] oJl NUN as "«αϑὶ
1 sala, sam oram > a add» yo "no Ἶ οι

1. Badjay. — 2. Β ἔβοει bl lo Joe. — 3, B Io umnasuyy I5l. — 1. B 02a Ὁ bo. —5.B%

awany. — 6. Β ἰδοῦν am une. _ 7. B το. — 8. B Aa — 9. B 2. — 10. B ins. © init. — 11. B
‚solo Jam ons.

me [rom my sins? But now even for this little remainder of my life that
remains to me I will go and repent of my sins, and then I will die, having
hope in that parable of the labourers which our Lord spake, that, even after
the day had deelined and one hour only was left for those who came,

they were thought worthy to receive the pay with the first‘. So I too also

hope that God will not shut the door of his merey in the face of my Ὁ

repentance ». And thereafter the old man would think, « What shall I do?
IE I go to a monastery, 1 cannot work; and they will say, “This old man
has come upon us in order to get a present out of us’ ». Then the old
man left everything, and went to a certain monastery and said to them,
weeping : « Rise make the prayer [or me, and give me the tonsure, and
take the hair ofmy secular life from me, since I desire to repent for a short
time for my sins before I die ». But the blessed men did not frustrate
his wish and stand in his way, when they heard the announcement of repen-
tance from him, but they encouraged him and they say to him : « You
are doing right, our father, if you are turning in repentance toward God;
since he is merciful and will receive vou ». After they

- had held much
conversation with him, because they supposed that he intended to live with

I. Mat 9-16

[21] LIFE OF ABRAHAM THE RECLUSE. 121

NM auf [50] Nu] Kama As = «οἷν. mel! Jos auf

Ja; [οἷο rm (anno "\asr> away „os τοὶ „er co ‚Joch
ol ΝΟ. ΜΝ] 5" ας ὦ dh, uns od | bl [οϑι "ba
„lo yo ram. wie ‚As 5Nas Jam κὶ r000 rel ) 9.5
—ı ca Al Jon Karl κϑὸ ας Al ;oNia Ta rel χορθ
anladı N nuoamlo vuas,>lo as; = ran; con ol Lam
13 μϑαὶ er wa DIN a, lo „ll 2 „| dan Κα ἢ. abo
0 aa, χορὸ RE W..N os, BE Jam, od Jasad ομν
> Joa karsı oo, ma N >, I Man, Νάξον δ ol.
‚> Jooro "Aus5l zamo “ὁμιο!} Wo ‚> "sl Joor Joe „JS Ass
‚od Saas (as u > RS has alas ul mus] .3
AUNIN 945 τοὶ Jo, 13 ‚Ja:30 [Ἰλαϑοβ5 J eo amıado Jooı Jolo Juno
Ya «ϑὸ yaNı NSyLı οἱ ..ooc : +3 hass „m aus] wulo

1. B 59a boy > ojmel- — 23. B wanj2. — 3. 1) ins. gel. — 4. B ins. er —5. A wl oa DB
will. _ 6. Β οὐ οἷο. — 7. B misst. 3

|

them, they said to him : « Alter you are tonsured, where do you intend to
live?» But he said to them : « Rise give me the blessing and take my hair,

| and where God wishes I will live ». They say to him : « We seek to learn

whether you intend to remain with us or elsewhere; and then, if you remaın

| with us, we will ourselves give you the tonsure, and, 1 elsewhere, why will
you be tonsured away from the place where you are going to live? » The
old man said to them : « I came to you that you might make the prayer for
me and give me the blessing and the tonsure, not that you might argue with
me. If you are willing, well; and, if not, pray for me. » ‚Theblessed men,
when they saw the old man’s own intention and purpose, made the prayer
and gave him the tonsure, and he rose and left the place, and he direeted his
steps to a certain oratory at the boundary of his village, which had been
formerly built and roofed and in which a man had lived; and he went in and
repaired it and closed its doors, and took up his abode in it, alter requesting
a man 10 bring him his little food every first day of the week. And so he
would stand and recite a service and pray constantly and weep, while

everyone was struck with astonishment at him, and some mockers would

"B 166v°b.

"A2IVA,

122 JOHN OF EPHESUS. κ᾿
*B 167 19a, garısas Jar > ? I x Do » -,004 rel μὲ „lo » Ἵμμαδο 1
Ns ως. 09 .]οοι τον RN Fl]! alas! aa. ya al; . ‚oa
Iowa Wr τ voraiin ro Jam hans u gau iso ‚pamis old
No, <> Joa μὰ J :3 Joa Sha ar Lam] 20 k>y20 Πα...
Iusaa ‚Luc Loc “ὁμδυὶ «Ὁ aNamal ‚JasaL> Jo JEANS J )Namalo
bo IS 0! ‚kısoı Solo ‚Lada "Lasaoı Ara; so JyaDo [5}
)lasso Jos, ar kusaa μοι» "ano ‚Kam NDoı «-“"οἰο el DS
alas mi, > sl „2. kasa|so JAN, "Lorsal' Jooı aa |Asolo
nl Il Joan Sa J| ul βάθρον Joa Pr2o μα 1.9 ΔΝ
garäso .kasal\> (as oooı en I kınoro «ϑιοοιδ Nun 10 (a:30 Jooı
Jo) Jia alaa.N.> ao «“οϑᾶμο ‚AD 00091 N orsöllo AN gi No
ano Jsaa> [2|5] Joor Jos mama u.,0 13 Lunch, < |Nua>
1. B Juno. - 93, A corr. (rom. ha,oxs- —3,B oalaN olNl. _4B m ΙοδΞ.. -- 5, B ομϑμὶ.--

ὁ. B Jas8. — 7. ΤῈ hono oda το. — 8. B ins. er — 9. B wnala. — 10. B 32 — 11. B ϑοῦο. —
12. B “solo:

Be

: 4 say, « Come let us go and be blessed by Abraham the consecrated recluse »,

r and others, uttering words that came from the evil one, would say, « If he
had shut up his wife with him, he would be doing rightly ». But the old

man despised everything and set one object only before his eyes, since he

᾿ would ask repentance for his sins and healing from the merciful Physician,
f not ceasing [rom prayer and recitation of service, either by night or by day.
And his service was as follows : « Glory to the Father and to the Son and to
€ the Holy Spirit Halleluyah! »; and again as follows ; « and from eternity to
\ eternity Amen and Amen! Halleluyah!» And thus he spent the hours of the

night and ofthe day in these words of praise with prayer and supplication
Y and thanksgiving, while he gave orders that none of, his kin (γένος) should
᾿ appear in his presence; and before the first day of the week he did not speak
- to anyone, but wept eontinuously for his sins; and so men used to .go by

stealth, and listen to the sound of his sobs, and they were astonished at him,
| \nd the old man persevered in his repenlance for eight years. And in the
f eighth year, when he was near his end, there used to be hail in these villages
j

ἢ 28] LIFE OF ABRAHAM THE RECLUSE. 123
„2° οὐ g045|20 oöt Daiiv ande . 05 „LaiAxo '/Nis Nas
has. ger Jar> :NaIo öras χε IND wi μαλο μ5 KA |
loan Hann Didi .Esss. ass la gama-a.ny ωὶ wis 13
Masa.wo LLlo ὁ βοόμο ας 9 |Ξα. gel ji "Ια Νλοο a, "Jarolo us
ao ur 09 Nayu as "ones gasas m öl IN, ὁμμδοᾶ Vs
alas Aus, |» ‚molo Juma> jo .öywo Jan m a |
an Ja kun ΟΕ JH ya] Ir yaani DS ade lade
lasas, Naxı>' gl SS Das os μανχ rd ‚Jo No, ὁμιδοᾶ
IS! βαδο LaD Da 139 ‚Joan 4.2 Jaja ui ag? ls
μα. βοὴ - 50 aa us) os Nor aan ‚oa> 142.20
NA>S8o No 1a No - ka la" Hau pas Ausom ‚Las öl
aD Must Lord ge HJ Θὲ 2 one Jun, os Lina ςτὸ

1. Β haNSa> Iyj2 “don Jans. — 2, B mu md vom Dalsdo. — 3. 10 35: — 4. B wia
5 kaas- — 5. B ins. Lom- — 6. Dyel ον Lan. 7. Β wmada αἷς Ὁ ya — 8. B r>h- —
9. B Las, |La.as. — 10, B 3a. — 11. B Inn 18650 μον.

every year' and they were smitten, and their erops also were utterly ruined.
And, when the time arrived and that terrible cloud had come up according to
its custom, on the first day of the week, when some persons were present al
his lodging, they began to weep, because the eloud was terrible and very
thick, and something like fire was blazing and roaring within it, and it came
and settled over the boundaries of that village, after the fire had burnt up
allthose round it. But the old man looked out [rom the window and saw it;
and he turned his eyes toward heaven, and said : « My Lord, if tlıou hast
been pleased with the sinner’s repentance, and thy merey has declared of me
that I shall not perish, let not this eloud come within the boundaries of this

village ». Then that cloud took in the middle of it as it were the likeness
ofserene air (ἀήρ) inside all that darkness; and, while it all divided this way

and that, and passed by the boundaries of that village, the signal of light
remained until that cloud had passed. And so through the power of the
old man’s prayers that village was delivered and escaped from that terrible

rod of chastisement, which injured not one leal within its boundaries; and,

1, Sie syr.

+ A29v°h.

*B167 roh.

.«

124 JOHN OF EPHESUS. [1124]°

karl " ol "ass Pico 42 Small ‚son! „20 „abo Saul
900 «339 a0 42 +.wöl INro, Aumanı) 0001 —J05 Korsol ἌΝ |
BE. τ ϑο νι αι Jod] Jyaso [οι μοι as] Vo > ‚yar>| μιϑαῤ, aan Ὁ Ne
βοδαλϑο .olaa,) Nuaioy od va; Jos] Jyamo op Ja» οοι wlo
ὍΝ “}! σον Ja} Iobaas Jsdın ao as το αϑοῖν >JNuas

nuan drnlı yontar dann duch Adalı
ΗΣ rldnmsartaa zart ται ο τιθοδιι τδιλχδι aadı

DA» ..aspasäs Jarım SD wo ab [Do LI. κϑὸ ul Das
ἧς gandı5 [Asa ab μοὶ zolso sul] Napa ὁμιααθ wor |
i aa ug οἱ kasım udn ug ah Ware ‚omas ALNss ji]
Jo ‚Jlorias Nuspu] JAsäsdı Joa > eh Karim Μὲ Laie |

Ἔ guis on ab .Laio OA ALOÄ Jlarsol Jlassıy [ΝΣ op !

2 ἷ

: 1. B DawwL| oimsarul o aD — 2. B a9 || 05m Po mmwarsl. — 3. B jal. — 4. Β lon. — |
5. Β Τα. Nasso . nlamıl 156... 6. Β om.

δ outside all its boundaries all round, not even the leaves remained upon the

trees'. Then the boundaries of that village exulted, while they themselves |
made proclamation concerning the power of the prayers of the blessed
Abraham, everyone being astonished and giving thanks to God. And the
old man also rejoiced, and he gives thanks to God who had shown him that |

he accepted his repentance. And, at the end of the eighth year, he «leparted

hi, [rom the world in the good ending of repentance.
Y The history of the old man Abraham the layman, the recluse, is ended.
1: ᾿ >

vll. NEXT THE EIGHTH HISTORY, OF THE BLESSED ÄDDAI THE

chorepiscopus.

It is patent to everyone that salt does not itself need a condiment, because |

by its own nature it is a condiment, and, to put it differently, not a condiment

᾿ only, but salted by its nature; and accordingly it does not need itself or |
make use of itself, but all other insipid foods need to use it as a condiment. But |
so also faır sketehes which show the admirable form of the likenesses of the |
saints are not adapted for repetition to them, nor do they themselves need |

| Ge. p.1 here a similar story is told

[125] LIFE OF ADDAI THE CHOREPISCOPUS. 125

WET) «“Μαὶν oe <> μὶ ἀκ καρ «λοι ἊΣ (ascı οἱ ἈΝ
or] μοι Dascı αὶ ‚hasro, «ϑομαϑῦϑ) Jar ἔλ᾽ϑονδο Ἰνδοὶ >
>asa> - La2 Solo; Nor Jrsr> jaamıs| 3559. Joa ριον ὶ
Naaaaxs)jan «οἱ μόδον „Aero role [5}} "auso;ly Jan),
LasnsoS Dr Js Joa Aus Ssa> Nuloy, Jocı par> Pur >)
Is> fariabo .Jooı aa |ASm5jlo .,Jooı Sr JeoN:o - Joa „ao
ala .adso joyo Joor „2,18 13 .,Joor 538 Ihre ᾿γβοασδο
also <>) Nas 1) JoN Jr? IeDa Jr Alan olamasııs sl “οἱ
„alas μοΐδνο [32 οὐιν vaio Jan J wiss as] So La Loor [γι
Ben ‚eru| oo 5) wis. ;30lo > anyıö Jaarızy „ol oo Ὁ δοῦλα
ad Jin, huiame 20 bwl 001 μ9)} in molar ya [γ9ι
ms Jia)? ala volo Di Ir om Ad 861 wolo „Asa
Na> ing 30 Kino non μοὶ χοὶ ha Dadımo ‚NuLS

these, but for us ourselves who are Tmore insipid than food ' the condiment
of the stories of the saints is required. This blessed Addai then was
chorepiscopus in a monastery in a village called Fardaisa°, at the approach to
the Armenian frontier in the distriet called Anzetene*; and he had fittingly
wielded the authority of the chorepiscopate for a considerable time with all
religious conduct without blame, visiting the poor, and caring for the orphans,
and providing for the widows, and admonishing the elerical staff in the
churches and the monastie convents, going about and warning and teaching
each man to devote himself sincerely to his ministry without stain in the
sight of men, while his words to every man were always these : « My sons,
let us not despise the expressions ol the greät and divine Paul‘. Let us
hear from him that he eries to us as with ἃ trumpet and says, ‘My children,
it is the last time. And from this we understand that it is the last time, from
the false Christs who have come in among us’’; and again he says, ‘The
end of all things hath come near'", and again, ‘The end of the times hath
eome near upon us’'. And for this reason, as men who read these things

and meditate upon them always, let us conduct ourselves in the time of our

1, Or ‘insipid of taste’. — 2. Se. "paradise'. 3. Syr. ‘Hanzit’. — 4. Sie syr. — 5. I John, ı1, 18
(loose cilation). — 6. I Pet., ıv, 7: — 7. ICor., x, 11 (ἢ).

E30°E Ohr

* 30 v*

εἰ.

126 | JOHN OF EPHESUS.
yel bis ossa Se laslolı μοι hrs Hards Nuss) |
μι ϑαϑ Lea ᾿ϑῦμοο ΝΞ sa. αὐλδὸο .Ὁ] Loc 9 μὰ
Jo Arları) anaaı opus] μοι do „no, Ss „| ul Sub sa
opaslLlo ange ar „anläao " „ammaio, las of al

ash laadı μαϑὶ as JI - Dt |Nzass] Nun asım 09,
:Lo μιϑαὶν dan, Ira Duscı „> Nass) SL OD alwasal
Ds 80 ..Joor aa an Ἰωὰς har νοὶ» Nas. so wma li [ἴδιο
χεὶο A ala Joa ud od Inuols; Land Lusorir ost ul
omas: wyona-, Ksaos las Jun; dor το Jussıoo ;
| klar, oö lab δ. on N —e » on ala .,o00
‚lojaaısı Jlaslas Valaso οἷν yalınıo "οἷον ee ῳ

sojourning with fear'; because ‘the day of the Lord so cometh as a thief in
the night’, and the day of vengeance has come near’, and the day of requita
that requites every man according to his deeds‘ is at hand; and for this‘

reason ‘wake yourselves righteously, and sin ποῖ ἡ. Keep the purity ὁ 3
your persons and of your souls, as well as that of your bodies; and wake ὍΝ
devote yourselves to the service of him who called you and by his grae

brought you to his holy order, and appointed you to praise him, because he
will cause you to live at his coming; not because he himself needs our praise,
but this is the will of his gracious merey, through the präise of him to give,
glory to us ». When therefore the rest of this blessed man's days he‘ had
spent in such warnings and in such earnest care toward every man, suddenly’
the smoke of the heretical persecution that had been exhaled over the whole
empire reached him, and those who had been made fervent labourers for the
impiety of the synod of Chaleedon directed their steps to him as a chief and
leader and man of eminence, requiring him to go to the man who held
the authority in his metropolis’, and make δε with him, and accept
ommunion in his apostasy; and, if on the other hand he did not do so, to be

3. I Thess., v, 3. — 3. Is., ıxım, 4.(?), — ἡ. Malth., xvı, 27. — 5. I Cor., xy, 3
\braham of Amida.

[127] LIFE OF ADDAI THE CHOREPISCOPUS. 127

“So up ας go > has o ger 09 Jans) Nas Jo er lo
ra) gl oa 2a Jr us [5] οὐδοῦ +26] » Jay ‚so
pay ἈΝ Da ‚Luna Jan Kama] .Lon > Aal 5 DS (oh!
J Ass ona3, «Ὁ As I κα | ..JNax ‚aaım amp] μμμκαϑο.

«οι sa Duscr „> .J Nas aus .Jjaas Joou aaa 13 Jo ‚aa
ga Av 5; Impr> ΜΙ τος - arsas ganıı ομδο ον Ν᾿ lady
SA Nail ya el BY wu; .er>0lo nr „OA 0001
μρραϑ χοὶ Μὶ Saaxo Kl χὰ " «(ΟΜ pas J Jojo wol
oh] ud AN, 400 „OOASR ya 1.8208 dot 4 er 0091 ‚JAISS
A,0a9 Vapo :aus an μοῦο [τόμον ol ὡς Joan „ars; Jans
JM us lo :001 δον Va RN καθ u (0Nsooı Amar
NORDEN N0 : oa. iS also KONALÄND μπαὶ »ο erst
„öl 2 ao oMsassı V.aso .aaıs jap udn το ρδδὶ 13 Re
ausaroı 20 UN Joor 5 „Moor Las a on [san aa opaml ἢ

1. In erasure. — ?. Ms. with points’...

driven into exile (£ostz). But the saint on hearing these things rejoiced ; and
he answered them, saying : « Who then (zz) is there, pray, who will not
take upon himself as you suppose (everyone who has sense in him) exile
(ἐξορία) with Christ? Now that Christ is being driven into exile (ἐξορία) by
you, would that we also may be banished by you rather than by becoming
renegades with you be banished by him ». When therefore the men who
had been sent to him heard these things from him, they went on uttering
great menaces against him in great wrath, threatening and saying, « Prepare
yourself to meet a fate that is in accord with your assertion; since you shall
not live here longer, unless you make concord and signily acceptance
according to the king’s order ». But he, when he heard these words, laughed
atthem, and said : « If, pray, there had happened to be a king who ordered
me to sacrifice like the holy martyrs, would you on account of his order have
urged me to obey him because he was king, and sacrilice to ıdols? » Then
the blessed man arose before them and gathered the inmates οἱ his convent
together, and spoke many words with them, saying, « Let every man
beware ». And he took his stall and went out, saying : « Think not to

yourselves that, if I possessed the whole world, it would be more to me

"30 v° b.

128 JOHN OF EPHESUS. [128].

<> „bl Ne „> Ablas fa Jen J οἱ Ja μάκαρ ra

a DI 001 la ‚Assıso Nisaso Ali lau) 0 Kos os μοι.

*

brs000 ons uns Wars (ay υὐοιϑα οἱ» Jo. Jas| Nsaxı

ai, „Do l:osı [515 an däs .Jaiolo Jans Jsad>D almo wu

up μι.) el Ἰοοιο Slam ı Nam 003 gmürs “οὐδ |Asjo5

13 ὄμῇϑο! Jaaso Jo "yo ρα 1:30 ‚)jas „Am 2

woo|a> ol wis So.) siohalo 9} μβαλ rl] ps >)
Oper do; WAo .Jooı Luise „000 AD.o „ogalın aaso J)oDadas

Φ

r> " op; Dr ρα ENT aD ua 0019 0001 ads gas

anal ACC Joot „aa ads go „29 ‚sanaao polls Js u
Dad er 091.100 5 Jus;s 061 20 ."JAS205]lo JM Do μων,

1. Erased οὐ follows.

than the true faith in Christ. Lo!I have not taken even bread for the day
now that I am expelled from all this course of life in which I have run and
laboured and gathered' from my youth. It is better for me to die than
that anyone should make my boast in our Lord Jesus Christ vain® ». And so
he departed and went up to the rugged towering mountains that are in
the east of that distriet, in which nothing except great beasts is to be found
on account ol their inaccessibility; and he was there for a considerable time
supporting himself on roots, and passing the nights in caves, and going about
and praying, and weeping for the sheep of Christ’s innocent flock, how they
had fallen into the hands of malignant apostate wolves. And, after a
considerable time, the blessed man was seen by certain men, and news of him

was heard; and the inmates of his monastery also sought for him carefully,

and they discovered him; and he learned from them what had happened; :

because, after those who were conducting the persecution had seen that he
himself had departed, they did not trouble themselves much about his
monastery, but took all the plunder that they could from it, and left it. And,
when he learned these things, he continued enjoining them to provide for
Ihe poor and the orphans and the widows out of the remnant that had been

left to them. But he, on account ol the ruggedness of the mountains and

. Dpirilmal profil? 2, II Com, 1x9

[129] LIEE OF ADDAI THE CHOREPISCOPUS. 129
-- Jean! Iısas . Jalo N rd) ποι John mo Js ’ aan
lo 65. οἷν [οοι „2.80 ‚Joan Aus Joor ol ga jad> >}
kassasy an p Jooı I, 20; harzy „sau hin or ΝΘ 0 ‚Joa Ja
NDo :lyall aus ia, aaa as „Dre 220 ‚Ofo} Ira... Juan,
3a} Jocı >> Jar 0} »εὶ faxın, Jasjas Sax ὁμ5 Jooı
wolo : ρον Juasly ‚cos Joor Au, Laxsoo μᾶρ Na amo
τὸς KEN Naar 5] gr )oamnas oO «1 Ayo “Lo
Kramo μεν cn ΠῚ öl L\asas «“ξς τὸ ro > K\ojas
zuas ἢ Jo zoo karimdo Smsjas oo Josie -. } αν mars Iso
ul aNlo Jar INS ‚oo Kanso «νοοῖ „| alas οἱ] ” ΠῚ
ϑὶ lasse παθῶν mr χοὶ Nuss JNia ol ando;lo - \0ra..0
Nude Jun ..y Nas (a) aa . δ Is aolo ‚Ashyo bh
Jr Ja Joor Nas οἱ sau, Ια ας. 5 Duaxo ‚Jso}> [αὶ AI

the unbounded amount of snow that covered them, went down to the

neighbourhood of a certain hamlet that was situated among these same
mountains, and made a cell for himself, and there he used to pass the winter.
But after five years during which he had lived in this manner, busying himself
about providing for the poor, his monastery was brought to indigence; and,
when he knew that it had been plundered more than ten times, and no longer
contained provision for the needy as before, and the blessed man was
grieved and distressed on account of the starving and distressed persons
for whom there was no method of providing, and further the inmates of hıs
monastery also were pressed by want, then he considered « There is no
longer any quarter from which it is possible for me to provide for my brethren,
except that the blessed men should come and make a vineyard in these
mountains, and it will be a provision for them and for the needy ». And this
he did not delay to carry out; but when they came to him he spoke to
them, and this suggestion pleased them. And they brought men and dug;
and there in the first year they put in about twenty thousand ', and a like
number also in the second, and the third; and the vineyard reached a great
size on the mountains. And the news went out everywhere « Such-and-such
a monastery has covered the mountains with vineyards >»; and hence within
five or six years so much wine was produced that they could not find vessels

1. Sc. vines.

PATR. OR, — T. XVII. — Ε. 1. ; 10

5.81 Va.

130 JOHN OF EPHESUS. [130]

ma „ud Karo Luso.as, Ns, DA vowarlany aus]
har: |Noor> > sagst Slam κα 5,9. 9001 an Liam von
are „im Sin SL aa ash rd 00 "go Foot
Joa Νά. ur ad τοῖν, 009 Di “url kurs, voäasan ass
il > Jon 5,02 13 „a, 9001 wos . kaamS ya “rs

1:5 ayo -.Jjun ost Kaero (ς 39) Jooı Sn; Iran Wo .asauo
Jh og )laSo .puasoo IA | lasse οί (axo
Joa 5a Js :|οοὶ aaa I ro yo 053 as od AD
AD aaNa arı.o ms hs μοι μωλαβ βμοοιο ΩΝ Na οἷ.
is Lily χοὶ Jo -.Joo Iso [γι 5}» Jo .]οοι Ds ab Κι ya
ΝᾺ yr5,N800 os Joa. olsasa Jo und Ἀ} «οἷν. 0001 or ku!
ul yon ads p5 ıFaiss Ἴρδο oc yo DS] Aus Juve Hays
Im ΩΣ Joa >] „fam033 kss βιϑοιο „„orasn Yyaasıo iD ads

1. Ms. om.

to contain it. And, since the region of Cappadocia was close at hand, and
these men' used to go out as far as Syria and buy wine, they became aware
of the place that was close to them, and from that time it became their habit
to go out thither in companies and buy; and thenceforth the anxieties of the
holy Addai that had been troubling him because he had nothing in his
possession wherewith to provide for the poor were much relieved, since he
would send from forty and fifty denarii, and as many as came in from” that
vineyard, and buy elothes and distribute them to the needy, and similarly
also corn and oil, and many articles; so that, except what was needed for
the cultivation of the vineyard itself, he left nothing whatever that he did
not liberally bestow upon the distressed persons. And thus he completed
twenty-five years in this occupation, while he did not go into the culti-
vated territory or negleet this business, nor did men see him casually, _
but he would carry his stafl the whole day, and go about among the gullies
nd ravines and among the trees, ‚and would kneel and pray and weep,
taking care that no one should pass behind him and surprise him; and so at

evening-time he would betake himself to a certain place that he had secretly

ppadocians. — 2. Ms. om.

[131] LIFE OF ADDAI THE CHOREPISCOPUS. 131

uns . ala Jooı nos AD Jooı ssaaıöy οὐιο ‚Jumas> op looı Juas:
ha] ‚Jo „as Jsjaaso kai | kuss .oÄsa> ası ul yy οἷν.
u )Nso Sack Si, So or Jooı as I Ja Jr Ih
Apuad da Sad ΝΟ : lo Je JAusj ol; Lu] μο
> Nost wi DAS ur 2) Im AM Si gHus>0 sad
δ κὸν με ‚so uses μὶ ὦ τὸ ud iss ίοροι
ΟΝ san Ὁ} 13] ol Joa Al I» μον Ida So
“aD „aaisdo ol; al, Jam soasoio do Ds] Aus >
ad, Jo JLl "oo [οἱ 2.00 ans (iu „00 ‚aNdjasD „0,Kaso
Hm iu Lars; 0 won 220 ja) „20 Nun οἰδδοομγο
Ja Ss Ds; el „2° N TER Sl, „a οἷν yasouo I pas Jo a0
us) 00 el ‚alas AA My Jo Jr Ι οἰ 13 Om καλὸ In.
Jo as " u „> Ja bes mu 2 yaso or wa.) »,Joor oo

1. Ms. 0,9.

made, and the man who attended him would meet him, and inform him ın
case anyone had come out to look for him. And thus he would do even in
snow and frost, in order that he might not be seen by men; but he had given
orders that everyone who came should be received and refreshed and go;
so that in fact on one and two occasions I went up to these mountains to see
the blessed man, and I did not see him with his consent. Buton one occasion,
because I knew the hour of his arrıval, I took one of the breihren with me,
and at eventide we betook ourselves to that place; and, as there was a thicket
of many trees there, I said to the brother who was with me : « Let us sit
down among these trees, and lie in wait for the old man; since perhaps he
will come and we shall catch him, and obtain his blessing ». And, while we

on our part were sitting down, lo! there comes the sound of his feet and

of his breath as he was coming down from the mountain; and, when we saw
him in the distance, we kept ourselves hidden all the more, lest he should see
us and turn back; as in fact happened. When he had approached to about
half a furrow’s length' from us, though neither the sight of us nor the
perception of our presence reached him, as if he scented the smell of
us, he checked himself and halted, waiting a long time, while we on our
side did not stand up and were not seen by him; and, as if he had become

ΘΟ. 112,.n.:2.

Ἀ 81: χ5. Ὁ:

132 JOHN OF EPHESUS. 132]
> Ju „| ua > EZ Hong 06 lo „Od 000 ep Io
Ja» Ya Mrs 20 .Yars Bad, any Syhr eo os Jocı δι
Say J nase aus Jo da Ip ἘΞῚ «Ὁ waaa, ‚Ausio

a. yol <! wol ho Alp io, Na] Jo „lo ; ums βϑοιο ‚As

.

Jay) ;A> Ssarıalo Jona 10,9 Va a “us; Joa ws «ϑὸ
μ5) 5Aso Jl ‚Luc Jo Νέοοι Jsoono ἢ" - am οἰνϑίαϑῺ μον Aa}
Joa al ie ID bopsg mia] Asa „2 „dot "ΝΣ 15) sol
8 12 Jo; Jan 0 γε} ro dar Jiag) mo has] U. Jicn
up - Joa la mas Jod: Lys=o ‚ho Nasa una) ..b| ana
SA ας μα oo Aus ..Janc; „m as} I DS aD
As „wopuo ID I yon a rd ‚As pas Joan u! lamsy
“ron duaS0 Joor Jaso „yr.> ‚wolo Do 2-2 Joa wood! Iuao Jong
ol or IL bs Jooro Ja Jas,> ‚Joa ΝΟ ΝΟ „> Lusası

1. Corr. from lab «ον:

aware of us in his spirit, he thereupon like a wild beast turned aside, and
set his face to go down the mountain-side at arun. When I saw that the
old man was running, I cried out : « Forgive us, father, and pray for us ».
And, in order not to vex and annoy him, we did not pursue after him; and so
we went in and passed the night, and we did not obtain a sight of the saint.
But again, inasmuch as my mind was ardently bent on running and labou-
ring after the good and precious merchandise of the old man's blessing at all
costs, even so | was not remiss in the matter, but also after a time again I
directed my steps to these mountains, having determined, « If I am here
as much as two months, I will not depart from these mountains until 1 am
blessed by the bondman of God », entreating our Lord to grant me this gift.
And at noontide in the middle οἵ {πὸ day we saw the old man passing over a
certain clear space some distance off, and coming down from peak to peak,
hecause there was a gap between; and we kept ourselves close lest he should
see us and run away. And, because intense noonday heat prevailed, he
stood and prayed, and next he knelt down, and he stood up and stretched out
his hands to heaven, expanding himself in the form of a cross; and he
eontinued for a long time until about the ninth hour', and then he sat down

I. This must appy. be 3 P. M., but in other places Ihe hours seem to be reckoned from midnight

and noon; see p. note on ch, 13,

[133] LIFE OF ADDAI THE CHOREPISCOPUS. 133
ok de τ ud A οἷν NL pi ra nal
οἶδ. ϑο ον. Korn κυ ΐο ..kasas „u Jay ja ROVER) | NEUERE 9 NO,
SI ar 2 0 as [ds 0 βϑοιο „de μιϑαῤ;
mer 0 sul wu An Ds 0 > kl, Ir 0 yol . ol.
"N La yaoo Jod} „230 I Sa00 ao ‚Das ID; Jo Jado Jar
anar — ie .Jiag μοι» Fisa) bio ML Jul oo ml κ9
N I lol anal] I or oa Duo ΘΒ, OD 001
ulklo Jod δυτικῶν Joa τὸ Bl οἱ wis ya; ham 165.3}
"Ὸ Ja οοι mar ira Ne „20 Imm2o kl ΕἸ Ja blo el
ID ha] gas ul aD od ol ers Syhr „D Jos
N] os hier ob Is] an) Moll a zul un bl ce
μπὲ Ὁ θοῦ ο -.yaauı JM „us DS Jo So ol "a>l im
oa .kundas Jr Jjaso ud] Ama) Dur Sl "| ..„Asaasıs

1. Ms. we. — 2, Ms. Wa. — 3. Ms. Sl.

to rest for a short time. But we, when we saw that he had sat down to rest,
came down by a certain deep gully, and went on until we arrived opposite
the blessed man; and thus we suddenly came up and caught him. But when
he saw us he was thunderstruck, as a man is frightened by the sudden sight
of some lion; and, after he had looked this way and that and seen that there
was no escape, he stood up and received us, and made a prayer. And he
stood and asked, saying,
this mountain?» We continued entreating him to sit down for a little time;

« Whence have you come hither, blessed men, on
yı ἢ

but he did not consent to sit down, in order that he might not be involved
in a long conversation with human beings; but he continued saying to us,
« Go to the monastery and rest there, and lo! I will myself come at once >».
And, after we had begun many sentences, he continued urging this upon
us, to go to the monastery, in order (as he professed) to rest, which was
only that he might escape from us. But I, inasmuch as I divined his pur-
pose, said to him : « Why, our father, do you run away from us? Sit down
and speak, and console us with "your affeetionate words ', and sow good seed

in our ears, even if” our own soil is ungrateful, and barren and unculti-

1. Or take y>a= as a litle, and render “the words of your affeclion‘. — 2. Ms. om.

134 JOHN OF EPHESUS. [134]
ger Sum; uns ku! san oo 2 χὰ 5] τοῖο na m <<!
IN —o ww „har! ie ana, Β οὗν lo. "Ὁ οἱ
Il Lo - auusll]o αν any aD Jar od nu, So yanı

a yo SA . Kasul] us, Moor ur κιϑὸ lo hl ««τὐλϑᾶϑοο

aD U ko and pp Dur μας οἷν. μμ {5 |ο)
DI 2 er οι ‚JNau;o ED «ὸ Lau DD ya voraLmıslo
Isar ‚aslaluar wor „or add ‚boad) „Ds aD; Ui DS wel
aus, yo naAlaSı> OH, gadnus Jod; NE yon Da
Na». che ΙΗ μβϑαδ wol 2 τ ΚΒ μοοο ως a, ‚AaSı
JNı>) Io har 2) Das do Jod; ΝΟ. hass <!
las μὸν or ihn Los μοι jan, al, Klar se a
hunıdo . Lojad; dor kin 20 χὰ [Jo Jos „ asano ms
Mas ταῦ Larie Smsjas δι JNoos Say “ la 01209

vated ». But he looked at me, and said : « Do we then (ἄρα), pray, seek
another greater than Jesus to speak with us or to admonish us? and, if we
do not obey him, if a man rise from the dead and speak, how shall we
obey him?' Now go and rest, and I will come, and we will talk ». But |
inasmuch as I knew his purpose reflected that on account of the blessed
man’s pleasure we had been afraid of annoying him; and so we fell down
before him and entreated him to bless us and to endow us with his holy
prayers. But he when he dismissed us said to us : « Do you pray for
me the ungrateful. As for yourselves your earnestness signifies the direc-
tion of your will, that God may mingle his will with your will, and make
your will his will. Pray for me ». And thus we parted, and we did not
see the blessed man again; but suflicient for our consolation and for thanks-
giving to God to be ever rendered by us was this one occasion on which
we were not deprived of the benefit of the sight ofthis divine man. After a
period of twenty-five years, while spending his time in this way, he ended this
life of troubles, and departed to the rest of his Lord, having committed the

place of provision for the needy to the inmates of his convent, and enjoined

N

[135] LIFE OF ΜΑΒΕ OF BETH URTAYE. 135

.

Jason ‚JaDSS born „ai Jun] Sum am za al „2-90
ὡτδαμροοιθτ σα. sır τόξα," wdusch Amlr

“ταν dusn τ τάξαι, srda τ δι ]λχ δι ach

Jilfr IN25 I» Jos 11,519. [δ λον Jos Ἰωοοδΐ rss μοι Lana)
Joa wood! φορὰν 5 „> Dusoı par Hoc JNro role: „upon
Do ‚SuD0o «" Joa An ‚Joa "5A Nano > ado u
Als; As Ar Πα πὸ als) 0 καθ 200 yo Das une Asono
Joa Auls yo Do „ale Joor aa Io μον αι 0
yl ΙΝωμο > kanns, Jia) Ir JNaop>o NS En wa, laxiımS οἷς
Juno Jo Jan Jo bass I ad sp Mass Dso ua JOD] Li
J Jo μομο hasiy | II pas me Jo ka Jo JNa. Jo
asarıaı Jay oA sol udn ra „Mfaso Joorı Was [uns „and

1. Ms. unoduly. — 2. Ms. appy. due.

*

them to make provision from it for the needy, as during his life, for ever

The history of the blessed Addai the chorepiscopus is ended.

ΙΧ.

NEXT THE NINTH HISTORY, OF THE BLESSED Mare! ΟΕ BETH URrayve’,

This blessed Mare was a clergyman (κληρικός) in the church of a certain
large village im the distriet of Anzetene® called the village of Hula (ὕλη).
Thisman then, when he was a member of the clergy (χλήρος), used to behave
with great and measureless arrogance, and he was haughty and a good
speaker and teacher, and very well-informed on every subject. And, grace
having at a certain time arisen in his mind, suddenly he began to form the
plan of taking upon him the yoke of monastieism; and he disposed of and
distributed all that he had among the needy; and he withdrew to a certain
mountainous spot about three miles from the village; and he bound himself
never to taste bread or wine or oil, or cheese or fish, or anything whatever
except pulse and herbs and water; and thus he exereised himself
severely.

1. See p. 187, n. 1.— 2. Cf. ch. 31 and 58. Beth Urtaye seems it be almost, if not quite, identical
with Anzetene; cf. ch. 58 (f.131, γ᾽ 8). — 3. Syr. ‘ Hanzit’.

u.

ἘΔ. 79. 9.

130 JOHN OF EPHESUS. 1136]

Lisoo „Kasosi, hass kusafy woraıs zus „do umso ΚΗ "ΝΞ ὁ κϑὸ
pJklo aallo „aSllo „1 fasoyiy Karo! voran asıs I m INisj
AD 0001 gopad ER Jbo,20 „bo Nas „> ‚owaus alle sl] Jo
Joa Waly yo οὐι “og Holy auum;> a,aso ‚Nsaody “Da. Luaaaıs
asp aa sa-> „a, βϑοιο „oo asaas soohsl; Jan τὰ δ may
-3 Ἐδν ἡλξῶν word 0001 τ αϑηοῦ or τοἷδι 0001 Kane AS "
re > Jooı am Jusor δον. or 001 un ka) hans rl
> 000 ua βϑοιο ass ἢ Jaasy > „ro bedası hans
Jlopyr> „20 ‚Josl>; al u Ara 0001 <> J .5. οἷν 000 ualaao
)hiza200 Joel, Jos Ks - Lasoy,> wolo :Jooı vorÄs] Jyor ln Nano
«οιλοδὶ Was [ΝΆ one Jusos] ol; DA Jo JNioh> . |A5jo
yalı μι 5 ».5 Jasl;l Jin aD No . yadiao μ.3. .Jooı ὡοιοδὶ
ya Na] Hp ua Aal Ilona In 0 ger wre

1. Ms. ἰϑῖμου 9095. — 2. Ms. ‚0,0. — 3. Ms. with points.“ — 4. Ms. sing.

Then Satan again, who wishes to restrain men [rom good actions, did
not neglect to stir up against the blessed man the trial of persecution; and so
the assaults of persecutions often attacked him, and he was arrested and
imprisoned and ill-treated, and he did not give way and allow his rule (κανών)
to be relaxed, while the adversaries kept him in prison a week and two
weeks and as much as a month; and he determined in his mind that even
the very food that he was in the habit of eating he would not taste at all
as long as he was under their power. And so they by Satan’s machination
would leave him until his life was approaching dissolution, saying, « This
man defeats us ». But the valiant man was so determined in his soul that
down to the end he tasted nothing that came from the renegades. And thus
they were continually defeated in him and left him, not being able to weaken
his fortitude in God. While he was oceupied with such severe ascetieism,
and moreover with persecution, he built an admirable, substantial, large
monastery, with many excellent details of construction; since he was also a
craftsman with intellectual skill in all erafts. And he built and finished it,
and twelve years were completed by him in such labours. Then he departed

[from the body, bearing good testimony, nothing whatever having been found

ie ὦ νον
u, u nn

ee ὐϑπδμνς. νμυνουνυννονννα νι

ΚΝ

en.

[137] LIFE OF SIMEON THE BISHOP. 137

Jo Lava J ud μαι 0 ml LIDO 35 οἱ „ans Pan
u Döl for Jo Jusos;

re rdısahn wasch nix

τ διασσος Alyı re ul wıhaien ἴρολ αὶ Dach θα δι
ὁτιοοια τσ δὰλ Ian αλϑαχ, „in ATi

N bl rohe Jsaam,s] ‚assas [μοι μογο; ον (a8 .3

Jesu yus 5 ad; SA ‚bl io Jar AD; Io Aula
an, son ud el sl say 2005-304 gu )aanıj3
Ars lo. Sol ἅν 155 Jo Das Jg Ijaaas Μὲ ‚losen
13) das} ml; „Nasa > ya Jlaasamas ‚Jo. Ja
ρον, .„uoais oo Da μα lo uam am, [uud (lo
'adisass wol ‚lo ‚Ja D Jo wasadas Aus, 9.) Jän,

1. Ms. >»

to weaken him, or to make him remit what he had originally undertaken,
not sicknesses nor persecutions, nor any other distresses.

The history of the blessed Mare is ended.

X. — Next THE TENTH HISTORY, OF THE BRAVE WARRIOR ON BEHALF OF THE

TRUE FAITH, MAR SIMEON THE BISHOP, ΤΠ PERSIAN DEBATER.

When I approach the task of relating the history of this holy Simeon the
bishop, I do not do this in simplieity and without fear; because his character
does not shine out in one beauty of righteousness only, that one might pre-
sume to depict his virtue as one portrait, but in many beauties, the objects
of great and inexpressible amazement, be they labours of righteousness, or
humility exceeding the standard of those who live in these times, or zeal on
Christ’s behalf, or the war which all his life until death he carried on against
the fraudulent disciples ofthe school of Nestorius, or again his labour in all

# 33:7°b.

. os Ira Hamas ads Kubi Jan Ju) yas :olaanmıs],

138 JOHN OF EPHESUS. [138]
as hl ya Js οι .Lunase law κοι" AadDoy ‚os Daazı
No m „A; „„oho Su Looras .„usalas μογο Jasoı23 οἷς ἰοοι
ansan] Jo,>0 Ds;ol «το gas ad „Joa Sl wol „solo Nu)
Ὁ Pl „Da Luna ala \00r> Nadoy κοῦ Dasıo Jl
Io od οἱ ΟΣ aD.wo Joor nA 157 wär ‚Jsoos, JLo5L]
Jlaas Nımsas DI Jr „2.90 ‚Dsaro alasımo loan, Jo
hi) χρῶ > ϑἱ nasaa μοι Door Jans „aaa Judmas

*

.

asus lo -,Joor ὡοιοδΐ Auls5o; 9Νᾶ9 ir od Jo Auly Παρὰ,
nal οἱ --ὐὶ an al rel ul J ol) hal Mbarsın μ᾽»
53-52] )a>} “sr οἱ Jay sa δῦ SA „Lusers JLä>|
‚Jo „as am; Auaso ..Joor wood] ums sl; SA ‚os looı
ROW) NEWS) u—D wasallmso wiogoll Nun ad, . Jul 05 J5lkso
μοι yaso „ol (oma Däao so Jeaamıs] as Jsasyy Jun]
EN ‚Jo ΣᾺ DU pi 20 ano;00 wo An Juaba, o| -.wol

countries in which the preaching of Christ had travelled; for whom, I think,

it would not have been improper to speak with boldness (παῤῥησία) like the
holy Paul and say : « I have toiled more than all » ', and to say further this
also, that he had travelled not only from Jerusalem and as far as Illyrıcum ?,
but also in all countries in which the preaching of Christ had travelled, except
only the territories of Rome; and thither also he was ready and had started
to go, when God saw his venerable character and his old age and his labour,
and ordered him to finish his course in the royal city of Constantinople.
his holy Simeon then even before the period of his episcopacy, besides
the fervent zeal and enthusiasm for the true faith unto death which he
possessed, was deeply versed in the Scriptures, and he was also ardent in
practising debate, beyond (in my opinion) any other man, even the ancient
fathers; because besides the gift of God this other fact τοῦ summoned him to
it, because he was also a Persian, and he lived in Persia, and it is in that
country especially that the teaching of the school of Theodore and Nestorius
is very wide-spread, so that believing bishops and their dioceses are

few there, and further besides this teaching that of the school of Mani and

1. 1Coı 10 9, Rom., xv, 19.

[189] LIFE OF SIMEON THE BISHOP. 139

σα δα. οἱ Solo „yscıkl m Jill> οἱ» al or who „ol yasıl]
| Jans! ar2: SQ ansp00 or pr ἘΡ ol um un us
Ξρο τιν va, Ign>: χοὶ nr «ὐοο :Lumrsy orol> Jost
ug "as ao (aus 0 pi ls 5 aaarl] 0
„a Jana] ss Nee Jar IN> os [5145 a>,yo ol. o
Ih Lrape „ol 245 Jo 06 ‚Luseo karcı ..Joor „2 hs;
pas οἱ Il" Or wasahms ol gas aD Loy SA .uorols
Jero 553 -.Loor use ΙΝ vorols Limo Jyoi INay „20 „Jaas;>
ol soll; wol ana Jo .oruaze > ‚Apaso .Jsaam,s| Jjao

pr > Ja wor .Lusy Yr2 «Ὁ»; »οἱ ἰμοοῦϑ. ἡμαιωοὶ
ol, μη. ὶ] Na 151-399 Ill do 00 51) sum ΟΝ δα, JNu,so

Duo κοι σον, ‚oo οἱ us] garf moon; oo hai J);LL>
Joo „lol! [Da Jo. Joor ze Nas lu. «δα usa)

1. Ms. sing. — 2. Ms. προ. — 3. Ms. pl.

Marcion and Bar Daisan also had from this cause been much dissemi-
nated there, and Mani travelled much there in the same country, and there
also they flayed him alive, and he died there; and Bar Daisan and Mar-
cion', because there was once a school (σχολή) of Persians at Edessa, and
the Persians are in general keen inquirers, they were trained in the tenets
of Bar Daisan and of Mareion and became immersed in them; and they
carried this evil plant down and planted it in that country; even as Hiba
the blasphemer who was once ruler there (of the church of Edessa) made
himself a promoter of that same school (σχολή); because this man not only
blasphemed like Nestorius, but even surpassed him in wickedness. When
this bitter plant was spreading in the city of Edessa, the holy bishop
Cyrus discovered it, and tore it out from its roots, and did not allow the
school (σχολή) of the Persians to be mentioned there again, as had been
the case before’; and this school was from that time established in the
eity of Nisibis, from which all that country drink dregs of gall, so that
even in this our country, the country of the Romans, some men taste of
it’. Against these therefore the blessed Simeon was always strongly armed

1. The sentence is left unfinished, and the sense completed in another way. — 2. 489 (Chron. Edess.,
A.S. 100). — 3. Cf. Simeon’s own account in Assem., B. O., 1, p. 350-354, from which John probably
took this.

- Joa and Joy οὐι χοὶ josnaalss.r N um as οἱ Ja

110 JOHN OF EPHESUS. [140]

as ;ja.06 ..orD Loor Kasop Joor ra. fa.] No JorlN <> Jlasyo ᾿
οἱ omas; 000 καλῶν Jar] bops .Joor as Kamin (voman
oo], anal wsusaay [9}..5 ad ad κϑομβοαθ „Nas . omas
kusadaıs so Jooı „SLAM 0153 Jusasopo Nun fa5yy 51.593 SA .Jooı

udNaso Jooı Sa „al us DD Joa han bl, os y.lo οἷν.
2 55 oNo Joor Ka ἢ aD Ἰαϑώμωο ou) oh — »
Janasoy οι θῖν dor μὲ Se m a all uD οὐ» Ih ml
aan mn »; ga „Dauso Low Kal; Aus rad
Lo, . ol) aıa,,0 Joorı as Jyot SAso al amamssaNo
ya ‚SD Joor zo u layg δὶ ad Ma hl Im
adlhl; Lusjos „ass und Io οὐδ N id Jo Jos;
‚lass; ds ΘΝ Jbo,3 Nuso Joor kuasö wolo „> (auany SEIN

and ceaselessly contending; and wherever he came vietory was given him
by God, and he was made ἃ closer of the mouth to all hereties (αἱρεσιῶται),
until their chiefs or doctors dreaded to open their mouth and speak in a
distriet in which his presence had been reported; because in a district in
which a debate was being originated by the Nestorians against the belie-
vers who were in it, if he were five or ten days’ journey (μανσίων) away,
as if God had made him ready and as if the earth had vomited him up,
he would suddenly spring up and be present there', since from the
oreatness of his zeal and the fervour of his will he did not rest and sit still
in one distriet, saying, « 1 must not sit still and rest, when I know that
Christ’s sheep are being scattered among ravening and destructive wolves,
who will not spare to destroy them and tear them in pieces*». And for this
reason he was sedulous in going out among the countries, as far as the
camp°ofthe Saracens of the tribe of Nu'man, which he often visited; so
that he Fan a large number of Saracens in it, and he induced the magnates
who were converted by his words to build a Christian church in it. And

ızain he would depart and go down to the very gate of the kingdom', and

l. Sic sy 2. Acts, xx, 29. — 3. Syr. ‘Hirtha’ (ἃ Nu‘man) = Arab. "ΑἹ Hira’; see p.145. — 4. Sc.

Ε [141] LIFE OF SIMEON THE BISHOP. 141
‚Jooı as Jo Lab [aa 5 00 Il. Hama ao gas ad Io
ao —e Jo pa .JÄSL Pujo his Jul > el ha
dm 0000 Jlasa,0 „> ansoy ‚vollais axsaa „no κοὐ „aslo
ra Jo αϑϑοι Jira> ‚Ir -.Lroas 'al.aiso „(on JAEN anıo/
op „2: ΚΑ oa dor ur (a Ξ „alas Haufioras
Leis ..Jnaf og ol ya any Ho ad J -jadn μα δ, aa
Ι5αωοο μρραϑ δ ρον, asıoo ul κοὶ κα, ad JLoyormy
„I>5lo mas van Jol> jaaay Down, „r>0lo ON aa
jaaaııy .ola> olaaıdıLs >r00 (pr οι „usa was. [40 0250
IA Ν 5 nor μϑᾶςΓᾷ rd „aa Du Mad yaymıo wol >
ao > ra )Na) )oonms Jo Ja . ro SM Dassı Jan
5042550 ."Joor aus Da Sy Jos) - sad Kor «“ 99, Jan, JUuSs
ya abo .Joor was a Ia5] mas Says „La 39. „as Ano Ἴοοι

1. A stop follows. — 2. Ms. ἔδρα".
would turn many to God not only among the heretics (αἱρεσιῶται), but also

among the Magians; so that he once even converted three great and dis-
tinguished men among the Magians and baptized them. And, when their

companions heard that they had turned away from Magism and become
Christians, they informed the king about them; and they received an order
that, if they had really turned away and would not deny Christianity, they
should die.

But these men, who showed themselves worthy of a erown of life, when
they saw the threat and the king’s sword, were not afraid nor dismayed,
while the blessed man also armed them with the enthusiasm of martyrdom
for the sake of eternal life, and they resisted the order and the sword that
had gone out against them; and they say, « Far be it from us to deny the
living God who made heaven and earth, and his Son the Lord Jesus Christ,
who called us and brought us near to him by his grace, that we should deny
him again and worship instead of him the things that he created ». Then
ten days after their spiritual birth these blessed men departed to God by the
quick death of the sword, bearing good testimony. But this blessed man
continued to go out among the countries without ceasing, and to warn and
make disciples and convert. And accordingly his fame went out over the
whole land, and not only that of the Persians but that of the Romans also;

142 JOHN OF EPHESUS. Bu 4
kasooorig lasse Nina oloyso τοῦ Joor A „Lusoooiiso I] » Lumias
Ε9α-ο-οὐ Ὁ οἱ asısl! > „ha ul; JUSS κϑὸ «Nass 5)
oh Laöe DS Luszs Jalseb anyolo .Anin Nur ausa

‚Murano (in] eg δου δδ ‚con. yas gar τι δὲ .3

gr 0 un] ἢ hamoo0iy Jar „00rj)50 «ϑοιβαυδουοι Sy - asdjl

„las Hm amsaolj] Nun Laos; τῶϑο al a Ja
Ds amı do ö wol] -.o) Janus anmaa ı hau}
Is JaD λυ aa Joy - umooiy Ja alas! [ussorsa
πες Da wa 20; au 58] 1 βκρῦϑὺ Jill μϑαύοιδου
JusasopeD eds oo ᾿ς. Jusasoro οὐι Jade . Lu] μνο ἢ gadıı «ἱ
80. JAo ads] [ass Δαν, UL rs κρορο Nuss ill:
Ja50 Joorı Jusasopo; δ Ἀλο :JouN χω μοι Ja 090 ‚ga gadıı
Joa | hau; WAso όσα, μα ἢ As "oh ας. usasopän

1. In erasure. — 2. Ms. nLls,

and he extended his travels to the royal city of the Romans for the first time
for a reason like this.

On one occasion the Nestorian bishops of the chief eities met together
and gave information to the king of the Persians about the believers in
that country, say ing, « These men are traitors to your majesty, as it 15
in your power to learn, since their faith also and their rites agree with
those of the Romans »; and the Magian believed them, and he ordered a
persecution against the orthodox (ὀρθόδοξοι) in the whole of his kingdom.

But the blessed Simeon in the fervour of his zeal formed the plan of going
up and informing the believing Anastasius, king of the Romans, of these
things, that he might do this favour to the church of the believers in the
country of the Persians, saying, « Who will be able to intercede with the king
[or us if I do not do these things? and that believing king will ask of him
peace for the believers in the country of Persia ». Then he quickly arrived

[ore king Anastasius, and informed him of these things. And this God-
loving king, because he was a believer and a [riend of the believers, did
not delay to carry out his request which he asked of him: and, because
there was peace between them, and they were sending embassies to one

[143] LIFE OF SIMEON THE BISHOP. 143
. Ja, ΙΝ ϑδιασοο Jyaslo :0001 Sir Ir ον. omypk>° ΘΕ:
361 2 um; 06 Ja dor Ημαθ Ns mad] ade ps
muss |y0L>0 ya yNmai> yarmol N [us - yaaslı χὰ aa,
hans Jr yıroas yıpwolaz kunfmis basäsı „2... Au use „DS Nil
.Jlaasr ΑΝ „us ‚05h Id sc Jr. Aul „als > OO μὸν
Jad2 al ka; σοι dor JS „was od ul νοῦ oJ ol 2
Ε΄... le nat garen ra ον Ai] 5
μιὰν Jo +0 Suyrl Joan Ku er pP ὑοῦ, Joor oe Ohr
— amd Jon ul Jr καθὸ 2.00 „walms| Jusos ollm.s
λούδιλον Jap 000 ana ano sorlär Duaso uam
Joa ad DA» AjuN, .„ assas [isa) 090 ‚000 Kaas βμὅοοιῃϑ
ornaD300 man ΣΝ, μὲ» μαφι5 μα 2200 - amadsor Opa

1. Mich., who repeats this from John, uses (p. 262) the word homo (σάχρα). This he must be sup-
posed to have found in the original, but I do not know where to insert it.

another ', and royal presents and gifts, king Anastasius then wrote earnestly
to the Persian, saying : « You will do well if you order that peace shall reign
in your empire in your days; and in this matter you will gratify and please
us, if your order keeps the Christian peoples in your empire unmolested,
when you order that they shall not harm one another by reason of occasions
of enmity, nor any of your people molest them ». These words then that
are in the king’s letter together with others we have found that the holy
Simeon himself asked from him, and he gave him a copy (ἴσον) of them °.
And, when the envoy came down, he presented the request of the belie-
ving Anastasius to the king; and he consented and gave orders that none
of the Christians should hurt his neighbour; and thenceforth the machina-
tions of the heretics were rendered of no effect, and the party ofthe believers
enjoyed freedom (παῤῥησία). Andthe blessed Simeon was more incited against
the hereties, and was warmed with zeal for debating against their leaders

1. Hypatius was sent on an embassy to Persia in 517 (P. O., vi, p. 661); but an earlier occasion
seems to be here meant, for (he 7 years’ imprisonment (p. 153) must have begun some years later,
and S. afterwards travelled for 7 years and returned in 531 (p. 156), and he was certainly at liberty
in 524 (Assem., B. O., 1, p. 364; ‘Zach. Rh.’, vııı, 3), Moreover, if the narrative is in chronological order,
this mission to Constantinople preceded the dispute with the Nestorians, which was between 499 and

504 (p.147). —2. This was perh. among the doeuments which came into the author's possession (p. 158),
and, if so, 116 no doubt quotes from it.

* 34 veb.

αὐ

ἬΥ a 2

144 JOHN OF EPHESUS, [144]
OMAN Joa a5, καβϑᾶδ »ρ ..ha5y οἷν, 0001 nal; Ja. So ol, Lu.
Suudo Joor way Juno - „ol asıaa \0oou; [σοι las Ix> 1,380
‚hair> «ϑόμδο “| .χῶ „ol > J ol Ja ACT SS Joa Jrao
„> hair joy od Jsaamis] „0 „u Jooı 159 Ay κί Duaso
> ana. Joa “oo! Jay YrzaD Jon δ, . [umso => «οἱ

τς ταδὶ je ‚Joa Was gr aM „I κϑὸ δ᾽ - Lola

90 er μοῦ» δῶ Juno " Judo (οἱ; ost SA oo aan
000 nlas ROTEN So as οἷν. >) De) Ja] zoo] Jaslı - od
098 Joor anuso Lay 22.08 Jooı „as J.lo> yo Das, SA
SS ur INis, ER au ας 55 al soon [οοι „axo
Jason Isa . ls yo \OrAD0.D μιϑοιο Kuh) Jooı ϑθϊαϑο μαι δι

‚0 gu κοι Do ..0001 «-αογρὸ 15) os κούφιο .Joor τοδὶ
N.) ‚oo IC UNE? Ja] "οὐδ ολοὰς, 000 Kan ER Nuaso
udn "Sogar 0001 „ussäao [95 os 0001 re I da.

and doctors, insomuch that, wherever they asked him to debate, he would
debate with them before an audience and would set up umpires to hear the
discussion between them, and so he would debate and would refute them
and put them to shame, so that on no single occasion was he defeated by them
in debate. And therefore, if it happened that one of their bishops wished
to originate a debate with any of the believers, he would first inquire ' from
travellers, or from anyone who came in his way where Simeon was, and then
would speak, saying, « Inquire ' and see as to the man whom they used also
to call the invineible Satan Simeon the debater where he is »; so that once
Ihey were asking "him himself” about him’, because everywhere he was
inflieting shame upon them, defeating and refuting them, and causing even
the Magians to laugh at them, since he would often set up the Magians
themselves as judges, and thus before them as judges plead the cause of the
faith, and they themselves would adjudge the victory to him, and laugh at
these men. And therefore many were threatening to kill him, in order to rid

themselves of him; and above all those who did not know him by sight and

vere accustomed to hear about him used to threaten him; and for this reason
a e πυνθάνομαι, is often used in {his sense; see p. 39, ἢ. 2. — 2. Lit. ‘his own person
ὑπον see below (p. 145). The same story is told of James (ch. 49).

[145] LIFE OF SIMEON THE BISHOP. 145

‚oz Slo AD Jo anas θυ „u om [τοι δ Αλοο ‚os 0001
„ana o ap er20r Pas.» Lisadiny ‚vom; Lama [5.57 Die
Dr κι ϑὸ ΠῚ -«οονΝ οἱ ρα. ads οἷν [οοι So sul J JrormAiso
‚Ju 0 > Say DS Joa LAS» χυὶ τ] 129 .o4> Joa wa.as0
. La03 > [10 Kama); yo Js), Na al: ass No ae lee
οἷν. rl NL] Lumsly „som ;20l gr ca ἢ ha! 0 „aka
ον γ»ὴ er ON ‚kao5, «αλϑα οι oh; > una [a]
AD wär 5 ΞΟ „Do (Done Iool ‚oa μοὶ -.ar00 ad Jo
SAco ua L>o 13 oA οἷ waa0 (οὶ «Ὁ > Jos mel)
Jo οοοι nla» οι, οἷν. 13 ΔΝ lo „as Jusos .onuso oro| Jo [τοι
vol as ‚ausjaflamı „og Was ou 0001 „ud, Jusoro «οϑιασ ον δὲ
β5Ξ» ΝΟ ira 20.) raus, UuöseS jan) Sy /o «9»

1. Ms. wa»; see below.

he had left his hair and also his beard like that of a layman; because in the
country of the Persians they allow the beards of laymen to grow and increase
as much as they can; and for this reason no one knew that he was not a
layman, unless it were someone who was very well acquainted with him.
And, when he was, as he used to tell us, on the point of entering a certain
eity, he found some clergymen (κληρικοί) sitting at the gate; and they asked
him as a stranger coming from a distance, « Whence do you come?» And
he said to them, « Iam a stranger ». They say to him : « Where have you
heard that that Simeon the debater is?» And he turned round and looked
atthem; and, that they might not know that he was the man, he on his part
said: « Woe for those same men », and passed on, hearing them say, « This
man is one of ours, aud he has heard him erying out against us, and for this
reason he cries ‘ Woe for him’ »; and thus he passed on and went away,
while they asked him about himself, and they did not recognise him; and so
the Nestorians dreaded him everywhere. Once again he set out and went
to visit the believers in Hirthad Nu'man; and the great catholicus of Arzun Jr
having sent and learned that he had gone to Hirtha, sent to the believing

1. Arzanene. From p. 147, 1. 16, it is elear that the only Nestorian catholicus, (he bishop of
Seleueia, is meant;
PATR. OR, — Το ΧΎΪΙ. FE. 1. 11

146 JOHN OF EPHESUS. _ [446]

NS »olo Jusasoo Jeanmxs]| ων, ira md Do ἐν add «"κο δὴν
gudiss ask] jJeamis| axıca „0 ‚Jauseroı Nun on olo „asus.
ΝΙΝ νου 05,49 as arıas μκκβαὲ SA: So ger 001 > N! aD
NDS wolo .)Lho Ad ao χὰ oa bad ΕΣ no od Ja ey
1. aD Wa. „20 ‚AD Ojpao μεοο᾽ EN a.>As ad Nu, oO

ip „ala JA MjlDoo . JA ἸΝ βου; «5. Das ΝΜ...
Ιοοι day od Ja adj] asaso .]ο.} asolo Ν [390 Ann . soro) u
Nas, JI mr2, Jah assaa ua Jam od Jo u ,5 CSS
0 Oö} μιδουδιϑο Jeaamxs]| Jusa) assaa ‚cos ;26/ «μον οἱ il
ho «αν Jy Sao al, ana ID or Ir Jay ‚Jason
ed, por as Say dans Jr opelr L har soroh
οἷο ΝΣ ΚΟ] <>; ! «9 „Jı ᾿ NS ‚ol ! U ‚soo!

I. Corr. from >:

bishops, and said to them : « Assemble together, and come let us debate
about the faith ». And the bishops on hearing it were alarmed; and they
write to him saying, « Wait for us »; but he knew that they desired to send
about the blessed Simeon, and he continued pressing them more, thinking,
« Lest they send and inform him and he come, and again we shall not be able
to speak a word ». But they on their part wrote a letter and horsemen', and
sent after him. And, when he heard it, he rose promptly and took two Arab
mares?, and quickly arrived among them. And, when they saw him, they
rejoiced greatly, and gave thanks to God; and they rose and went to the
man who had written to them, while he had no notion that Simeon was in the
land ofthe Persians, but supposed that he was in Saracen territory. The
blessed Simeon says to the believing bishops, who were five : « Lo!, as soon
as the Nestorians see me, they will be amazed; and, because they will not
know what to say, they will end by saying this, ‘We will not permit this
man to join in the discussion with us, since he is a disturber’. But do you

say to them : “If you are not willing that allof us should join in the discuss-

Or ‘riding-animals’, perhaps dromedaries (P.-Smith, s. v. }Pa9}).

[147] LIFE OF SIMEON THE BISHOP. 147

sol Ada -„ansas husadr ollpus opt „ansan Kuda κα ἢ
han .haig 0 aasını Ἄϑεϑα ko} αι.» }ο mh] lo .audy lo
oa Jsjas θυμὸ vol IA as, an wog DA "SO 001
„N | ans gas (asiıkı | λα θα wol er od ;35| „om
Pl Jaman ga> Das Ih gain ‚Nisz [säsaao sn Ss
«οἷν. rl Nas sl JBasüa Jr πο Na200 or μᾶς ΝΘ δον Ὁ
τοδὶ καλὰ Jajor Aulz Sad; Lusypads un ol] ans ὅλας |
Mlasıs ‚cos gr sL>JE209 Ohio) SI ges iu Jo «οοι CN
ayapna> ‚ha ol; ka] - Jlassascı Ds \arorsr 0001 «υ ] Jane las
JLpsl aa, Ira 35 ed Jain “εν! aly „Anl No
5; kLassols road τοὶ καλοῦ, asyiao "νὴ" δ ρος α.οΝ, „20
Kuga 0 LI <> Joan 5 00 —> yl ‚uns jJoor omas
„ga! Lam: as Dx> μυὶ «τοι; aslası Do ‚anı das
“κ 3539 μϑδοοοῦ Aus μα σλοδλος Jy)50 «τὐμδοὶ μιϑοοοῦν Jar „vollausasoıo

ion, then neither will we ourselves hold discussion with you’ ». Then at
the sight of the blessed Simeon these men were astounded and disturbed; and
they were also caught and did not know what to do. To deeline the debate
would bring ridieule upon them, since it was they who had originated the
debate ; and again to speak and be defeated would bring disgrace upon them.
The blessed Simeon again says to them : « If you desire to debate with us,
we need umpires and an audience to hear the discussion between us, lest we
fall into empty talk. But let us in the presence of an upright audience
spesk a few words that will refute and be refuted ». They say to him: « If
you want an audience, we on our side will ask the king’s marzban who is
here ». He on his side says to them : « Neither will we refuse to accept
the marzban’s deeision ». Then all together were going to a Magian to
argue about the faith; even as this too was brought about by divine dispen-
sation, that even through the heathen the true mystery of the right faıth
might be proclaimed. And, when they had taken their seats opposite one
another and begun to discuss, the great catholicus, whose name was Baba1i ',
inasmuch as he took precedence over all, first said : « My lord, we inform
your high excelleney that these men are the king’s enemies, and their faith

1. 499-504.

235: vH,

ἀν
τ

πστ΄ =

148 JOHN OF EPHESUS. [148]

)aısa.oy Kara > omas „AD κἰν sp ds :la-Dolo μοι μὸν κ-.; σοι.

J,; D-As0 ον, oD Lola Sy ! » μὰ ρόδο ον, Jona
aa} <> yl oa ass er 001 BT IND Ja ads 399 Se

ad N and ao ul oe got REN] 13 on "us JoNss

Maas as «ὃ τς Ὁ] dr ud Oo ul ul Jason Jia
sau Da er ed ΟΜ el Dar Ir dad ad Al:
h>a,ö0 0 μας an Jan) Dass Joh pt ie aa ἢ
| αν ον, uns ol u pilo aa b rel » ‚Asuol!
“a5 op 50] .op0| „anlansascı Vin „opoll; ‚aa N.! rl De
ul το SAm -.polr D N] Janacı Dad τὸ ον ο
"μα - alaasyyo al il S.Aso {5.3 .9 IN! > Dolls „Jaals
IN>Saas Nor „> δον [al pa: Jss>lo .JoNy NS woran

I. Somelhing is here deleted and © written in marg.

agrees with that ofthe Romans, and they convey the secerets of the kingdom
to the Roman dominions ». But this wretched catholicus, because he knew
that if he opened his mouth on the subject of the faith he would be put to
shame, began to make accusation, not knowing that God would put him to
shame; and, because he did not know what to do, had recourse to accusation.

But that governor as ilinspired bythe grace of God answered him, saying:
« These are our affairs, not yours. If we learn that as a matter of fact these
things are so, we will attend to them. You on account of the enmity that
you have toward one another say these things to us; but we for
our part will not receive these statements from you». Then an expression
ofthanks was offered to the Magian by the believers, who said, « Your judg-
ment is just and upright ». The governor says to the catholieus : « If you
have anything else to say, about your faith, say on ». Babai the catholicus

ἐς « My lord, as to our faith we have to speak about a certain

says to him
man like us, who was born [rom a woman as we were, and upon whom the
\Word? ofGod came down on account of his uprightness and his righteousness;
ind, just as the king of kings might find a beggar’s son in a dungheap

858

o theologian, Ihe argument here advanced must be ascribed to Simeon; but that
rzban used the words put into (heir moulhs ‘credat Judaeus’. — 2. As the verb is
write word"

[149] LIFE OF SIMEON THE BISHOP. 149
0 „and. | Dao 20 vomsasasiy won yanaıo :|a005 „un
sul Do; JaIS zaaaıo :]laaı uaäsl omas sdso „aan [δι οοΣ
{aD uuiss Je; Jam οὐἱ aa]; SV A00 :uormorası ur» Jos
ΕΞὶ ads Aus Jun Aoly Jar Μοὶ has -.oi> Indy oma.alo
Pol yadiao ‚(uns soo] ἢ 2 Has "or ὡοιαυ σιν 9.9. Jon
J ‚lasua, gap araa „ol ον rl he οὐ Las
aDoNo sl; gadas do κ 3 a3 Su ll ΡΝ
‚„ixä. ne! 59 ΙΒ Ομ ‚lo λϑῖο „al ie Kamuan
:ylas; Pro ον „ol; SA0 οἷν μοὶ «οὶ μὰς μοὶ «οἷς μοὶ
ha γίαλαλαν ouso Jasl ΠΝ so Doll (651; bass μὰ] 423
μοὶ» οὐν Dan ou am ΠΝ} «3 un As any: Pi oe au
[5.1 > οἱ al Frage Joa Βῷ oe Doll JUL] Se Jaslı „>

1. Ms. om. stop. But perh. something has fallen out.

girt with rags, and give orders about him that they should raise him from
the dungheap, and strip the rags with which he was girt off him and clothe
him in royal raiment, and the king might issue an order « Let everyone
name this man my son », and, because that poor man found grace in the
king’s eyes, he also conferred upon him the honour of being called his son,
so God was pleased to name this man to whom the contention between us

relates his Son by grace, when he is not so by nature ». And he came to
an end. The governor says : « What do you say?» Simeon says: « We

know that your wisdom will not go astray. Therefore we entreat you by the
great God (may he prolong your days) out of all the statements which the
catholicus has made to investigate two, and examine and judge fairly». He
says to him : « Tell me which ». He says to him : « Since the catholicus
stated in the presence of your highness that an ordinary man like us was
born of a woman, let your wisdom put this question to him. \Whereas we
are born of a woman from the seed of a man, inquire' from him as to the

man who he told you was born of a woman like us, was he from the seed of

1. See p. 39, n. 2.

πσθύν δ.

150 JOHN OF EPHESUS. [150]
I) «»" Nil öl say κοι Da με JaDoNaS os ποδὶ .Jooı
go 99ι ‚Joa "οἱ > οἱ - voran u μον Jul „> οδι ax! Jost

08 +30] ‚Joa ai 0 aD οἷν, öl una] Jay or Pole ‚Las.

Ja οὖν μϑοὶ μμο μοῦ 30% u «οἷν τοὶ us 00 Jar] >>
pe Ja Jaslı Janus woodo] Jar] jan μοὶ; " yD Ad: one
as J μς nie ci SS Jod on soo] Jasl ad

.

Kl :oD8 Al de» Nils μοι lo Doll μ᾽, Hr ka, yolsam
Jos „las! kann 001 Jars δι Bull Is) Io por Ir Karo wol.
„an „Nu μὰ rel das yD Mal] ur γίοιομοο κϑο
Ἡϑοὶ -,000 κα ϑϑαβο J-usasor| 20, | RR Ds Jasäas vol κ᾽ »
Jo ο yAmaaı ro os Ihe] JMD Ju 00 ‚Lusppeb anas
ἰόν ον Dad „ansaan od ἐμὲ „del οἷς sl „Dinar; μι ςω
om 380 has ;> Saas Sao „u JENES) ya :ylasıS „el

1. μῶμ erased follows.

a man like us, or whence was he ». The governor says to the catholieus :
« What say you about these things? Was the man of whom you spoke to
me from the seed of a man, or whence was he?» But he was struck with
shame, and he could not say that he came from seed. He says to him : « He
did not come from seed ». He says to him, « And whence is his conception? »
He says to him : « It is written that it is from the Holy Spirit ». He says
to them : « Lo! therefore you lied when you said that he is an ordinary man
like us. Lo! therefore his conception and birth are not like us, but above
us; for we for our part never heard that a man was born without seed. And,
if in the case of this man whom you accuse you have yourself on the other
hand testified that he was born without copulation and without seed, he 15
not an ordinary man like us; and by your own testimony you have been
condemned, and these men speak truth rather than you ». While the party
of} the believers were proceeding to extol the governor with praises, Simeon

says to the marzban : « My lord, let them confess one more point in the

presence of your wisdom, and let us dispense with lengthy speech ». He
says to him, « What?» Simeon says to him : « Since the catholicus said to
your highness that the king of kings takes a poor man's son from a dung-

[151] LIFE OF SIMEON THE BISHOP. 151

„> αἱ So Jlası > Jodie Jos 033 as :JlasB δὰ Ὡς
oa 00 «μοιο Σ 5 ylası J>>)L ..μ..55 > soodu » οἷν. JEo Ja
wohl ἢ > :9> οἷν. omasıdo :faDI οἷν Saas a) „> uam „>
au ad ll Fu] "0 οἱ ku: Fol οἷν U] zb alla χε ἱ
Ια «οὐ 0 as Εὶ οἷς N. ρον ἡ μ5. oöno ὡοϑιαϑὶ am
N) go μόδον ο er „2 „voas| aulo Dell al 0 ynoro
Sa aadııl| ad; Janmis]; aan os ἊΣ soll] μϑιρο
Njazı „0. .ka,No Asa anna] Jo. IS (005 „> αϑοιλᾶϑρο
Io Doll Je or αὐλοὶ ..pölr ir woras] au kur wol
„eo > | οι Jo οιαϑὶ Joor Jon | zer „as μοὶ Ag)
yo og Joa Kup nlaal Igor ΒΡ, es “mal Jocı kurs wol
„Aa Ana Add: Dors ya Nil Ja Μὴ a2 τὸ ol;
mel yulo ΝΟ per JS gan waaıy adj} Do

heap and clothes him in royal raiment, and orders him to be called his son,
and therefore by grace everyone calls him the king’s son while he is not his
son by nature, let your highness put the question to him : ‘Has that poor
man’s son (though the king takes him and names him his son while he is
not so according to his own !very statement) a natural father? Or whence
was he born?’ Inquire? from him who is the father ofthe man also of whom
he speaks. Has he a natural father? and if not let him show in your
presence whence he was born and who his father is». When the catholieus
received the questions put by the marzban, with the whole assembly of his
bishops, they closed their lips and hung their heads, and could not utter a
word; and when the judge sharply insisted on their declaring the father ol
him of whom they were speak, they confessed that he was born from God and
without copulation.

The governor says : « Therefore if God was his father his son also is
God. And, if again a man was his father and he came from the seed of
eopulation like us, he himself also was a man as you said before. But by the
words that you have spoken you have refuted and condemned yourself; and
men who are fewer than you hold the true and sound logical position, and

the thing is as they say by your own testimony ». Then the believing

1. Or ‘proper character’, — 2, See p. 39, n. 2

36 ν Ὁ.

᾿

Ὑ 87) Ὑ" ἃ.

152 JOHN OF EPHESUS. [452]

wauäs . (u. Jaamis] gr rarduy asloyoLm „> N] μιϑοι.

„anlo „ilo ‚aolasarır JAN ya ao zıR rl „> 0001 ano
μιϑοιο " .L kuD analsıo „Jo ‚asb amas Jlasiz RN Jos
alaaamıs] Ada οἱ log er Jar μανοῦ „MNos γ9 Ne]
Jr! ya δ σίου; os 0001 «Ὁ μὰς JNiayy DA .μοι ro:
sanaD 0} 6.9.5. naar ey za ‚Jo ara ji» Jo Jaaamıs|;
Saxo yasil Aus LioNso JAoos Jsanmıs] owraso JHadas
JLoslk> βϑοιο ‚Jo omoNam ass! Aun wart Das An Jsaamss|
)asın — Ha.soo „naS’Ao ‚Joa yr.i» μιωοὲϑ <> an! μᾶς
σεν N.) Du μόδον. » \oor>0 .Jooı kıs Js] οὖν wolo - )lasa 00

Da „aD Vol 1.39. ‚Joa τ wasadms κα μα,

O2} Jar ὡϑοςς ἐήοο 10023 Bin 8 «Ὁ; vol ‚oo ya,
h,oas a9] rl ‚0001 Od Nas ms Ja rs οὐ husa0136
ΒΒ "μῶν “su5 «ϑοίδιθο » „Luasöte Jeaamxs| ‚oodas αν An

bishops continued giving vent to exclamations (φωνάς), saying, « God preserve

your wisdom and your uprightness many years. God multiply your great-

ness many times, and grant you a eood life ». And so they separated, the
P oO Β Ὁ .

Nestorians having been put to shame. This was also the occasion of this
saint's episcopate; because they often pressed him to accept ordination to
the episcopate, and he would not consent; but, after he had come out victo-
rious, they seized him by force and made him bishop for a place called Beth
Arsham ', and thereforward he bore the title of metropolitan bishop of Beth
Arsham. And so he would go about in the interior countries beyond the
Persians and make disciples, and convert men from paganism and Magism,
and return again to the same country, and strenuously meet those who held
the impious doctrine of Nestorius in the same contests; and these were again
inflamed with hatred against him. And some moreover ofthe most eminent
among them made cruel accusations against him and all the believers as

well before the Persian king. Then he issued an order that all the belie-

ving bishops should be arrested, and all the chief archimandrites, and.

1. Ne Seleucia (Barh., H. E., ed. Abbeloos and Lamy, ΠῚ. p. 85).

[158] LIFE OF SIMEON THE BISHOP. 153

Juno aaa au a.) lo aaa) βϑοιο De n> aaa. \asouAuo
mad 2 ga van Ja; }: rau [ERTTENN ID Nil; |
JS οδι hpol Ds; ‚Joas 001 jasyy ..Lum. ba, [50 Is; k Bol j
gr NN las; I5A> Sao Du Kir anso|» I orto
‚Mall way Jds5S dor usöı gs «Ὁ slo μοὶ 0 :0001
> "οι JMD μοιονςς μοὶ > τ] οι. ori] oo | Kusasoro; Sao
Joa ..μ5) «οἱ ΝΒ οι Doll aloe... NSla Luis [55
ΒΔ Jr? usa Jsaamis| „oo wol Jo Ira
base Ludojs ‚vobaas Jlanacı opus Dur κοῖλοι er] 2
IA» Lass; II ara a} mo ER <ı» „aa 35
DO 2 et aa Joan aloA N) Du Jar Πῶς aaa so
«glas (0,20 NOTEN ua» 0001 dr ! „2 :0001 aan Nay ou
sam; Lıldas of 0 „anıno 5 ID > ‚Luc L,oas αὐ ϑὶ

1. Ms. om. 9.

committed to prison at Nisibis; and thus they were arrested and imprisonell
in bitter confinement (as is the custom of the Persians who imprison without
mercy) for seven years, being subjected to great distress and severe trial
(ἀγών), so that the mouth is too small for us to describe that distress. And
then, after their own lives had wasted away, and they were all already
knocking at the gate of death, from the distress and also from the length of
time, an account of these things was written to the king of Aethiopia; and,
since he also was a believer, he made this request though his ambassadors
ofthe Persian king, and he released them from that distress. But after a
time much aceusation was again made against them before the king by the
Nestorian bishops, who said : « Our people hold the faith among all Christians
and in all kingdoms ». When the blessed Simeon learned these things, he
came to the king’s court, and strenuously contended in the refutation of this
falsehood. But the Magians, being much worried by them, since they did
not know how to judge and decide between them, issued an order in these

terms : « \Whoever of you wishes it, permission is given to him to go out

a. fa) τοδὶ \anım Jay kuly sr - nootanägo oolana,cı ID |Nuo

154 JOHN OF EPHESUS. [154]

1250 Iris] Jsaamis]! Nino - Ju Am; [sarärn, δ Nun γῦο

or wu mar Jr δος » Yuan μοι or hal RN g20
aD as) I - Jrsam Sur ωοιᾶϑὶ am [μϑοι; ομμὰν Kol; so JAs;
“μᾶλλον, JläaSso co (Sb) Jasas> Jsarän so Jan sm yon
a0 πο Jod Nomu> 00 Jr Do καθὸ Do Kr νοὶ ")
som ἢ » ‚)aas3ö zo asäı; Jeä) waan - oil Προ! Jr Irı2o
aD; Jo Japan [55 dor Ian I Homer dus am οἱ.
50 ug JNwsols Jo Ho ..}Δοϑομ. Jar Jo Jain =” [1951
Ἰομαςν δ» Lehio οἶδα» ον 5 βιϑοι Μὲ] ‚olanumy Joa» Jo N en
a Aaron [105}} gorma> [5.5 asso - „a Ddas Vs βρῶ ou)

1. Ms. ins. © init. over marg., appy. in same hand. — 2. Ms. om.

and go round among the kings of the Christian peoples, and among the
chief bishops and authorities, and bring us their faith and their seals, that
we may know which party among you speaks well and shows great cor-

rectness ». But this earnest blessed man, when he heard these words,
rejoiced with great joy; and from the ardour of his zeal, since he had thus set
his face to the task, the labour of going' from peoples to peoples, and from
kingdoms to kingdoms was not reckoned by him as anything at all, but he
undertook this with joy as something light and easy and of no moment’.
And he set out at once without delay in his zeal, in order to traverse the
[rontiers of the peoples and the kingdoms, not being hindered or frightened
by fear of anything, not of the great length of the intervening space, nor
the dangerous character of the countries on account of robbers, nor the
erossings ol tlıe rivers, nor the long distances to be covered, and, what is
greater than all, not even the burden of his old age; but thus, in confidence

on God and the ardour of his burning zeal, he made light of everything, and

1. Ms. om. — 2. The reason for the journey can hardly have been as here stated, since the Per-
sians would have no objeel in making the inquiry and knew well that the Nestorians differed from the
Christians of Ihe empire and therefore favoured them. Moreover it was to the interest of the Nesto-
ἱ to lay stress upon {ΠῸ difference, not to deny it; ef, p. 142, 147. Barh. (l. 6.) says that S. oblained
ın order from Ihe king to encourage the Monophysites to hold their services freely and to defend them

‚ainsl (he Nestorians, adding that he received cerlilicates from Greeks, Armenians, and Syrians,
saying (hat Ihey differed from the Nestorians.

[155] LIFE OF SIMEON THE BISHOP. 155

ass All, Jos Ss ‚Liusaslo Js μωρμᾶϑ καλοῦ oa
᾿μϑαυὶο μιϑῃνθ βρραϑ . solad au wol; Jam Aufl; Jläsi2o
pr orgar; yaiao ‚IA Jasdio Nunsas has ται or [sine
fa) Ss Joel „oh m! aasza> „al, All; JAusıs
han Man} In το τορος Amor μα ya Jr os :laanjnoo
I ;p> J) das Ir Is Kuda Jolly wir <> 3 Jso zoo
| „Das Il HAN κεν ΟΠ βομαὶ LADEN, us olsoane To} θὲ

*

a> οὐ -,Joor Joor ΙΝ}. Joa οὐμθ «οἷον Jooı δ 3. my bar So
Βο5 Ss; hey) slo ββϑοιο .oramy Jod] as ER Joa Nas
oO „35lo Joor hass Jsoı 20 ‚Jost rar Joa ἢ. ‚som kasös; Is»
Je un. a ς Noot As ka > μομϑ9 06 „2
nl: u Jon as] nu voasan5o alaaı) > ho miduiso

1. Ms. οὐ:

EEE Eu cn

set out and travelled in all eountries in which the preaching of Christ had
set foot, eastern and northern and southern, wherever there were peoples
and kingdoms to whom the preaching ofthe gospel (εὐχγγέλιον) had penetrated,

as far asthe royal eity, and he ended his course there, the third time that he

iii en ee EEE μαδααιαην:

in the east and the north and the south; but toward the west he came only
came up', while we were present there. The good and mereiful God there-
fore, who does not fail to reward zeal for his name, on seeing the man’s
purpose of mind and his zeal, and that he underwent weariness no less than

that of the apostles without shrinking, himself also bestowed upon him in

speaking with new tongues. For, whatever people’s country he entered,

on the third day that came he would speak with them in their own tongue,

thanking God who had visited him. And so also he even delivered an expo-

sition in the chancel (βῆμα) in the churches of all the peoples to whom he
went; and on this account he would declare and say to us with tears, « In
this matter I recognised celearly that God had visited me and strengthened
| me, and that he had not withheld his grace and his merey [rom me ». But
|

| 1. The second occasion is not mentioned, unless two visits are here intended, the third being
that recorded below (p. 157, 1. 6).

|
“

| ER \ \
| no less degree than upon them his gift that was given to the apostles, of
|

25

δ ὗν... γὼ

156 | JOHN OF EPHESUS. ΠΡΌΣ

δι SA00 Jon ιβΑλοο an s.n > Jo JloslL-33 rag No:
3505 Εδρίοο ως ‚Na, Lara, Jlas,amso Js IJNZUAD: Jr

ul rt al, ad JN2.ND5 δοὺς fall "yaln)o μδϑ»,

Nav (09.50 ΟΝ "bla gel Ja; 5139. Lusssonen |
prä, .Jooı oA vomsaamis] 5 „> „os (bar Sun JLamsascı |

‚ σα σοῖο. om Jaamis|yo οὐϊ Jany οι δ JLausascı <> NIS «"
««»αϑᾶν Dans [μοι „m „Joa ” 552.5 βϑοιο ug horias Joa σὰ +21

‚la. a, Daso ya» „ . Jooı im Jusasöıor un Naa»
ax $paräsı Jlaısasoı kuss „ons as3I0 ‚salaaD2; Je

Nso ,Ny,lo ‚was [nis χϑϑιο ‚Joa au gu>ıı "boris Jay JiDso

000 mar Lusjojo ..Jooı δῷ] ollwaxs, ost Lass Aus τς „200 |

1. > ins. in marg. in another hand. — 2. | ins. above line. — 3. Corr. from ὅμαδον — 4. Ns. sing.

he reflected, « What parchments (χάοτης) and what rolls are capable of going
through all this wear of long and protracted journeys through the countries
without being torn to pieces? » And for this reason, and in order that the
certainty of the writing might remain without suspieion of alteration, he made
great linen cloths and medicated them, so that they might take writing,
which also will, I think, be preserved by the believers in the land of the
Persians for ever; and on them he would accordingly write the belief of every
people in their own language from their archbishops, and above the belief he
allixed the seals of the king of that people and of the bishops of the same
and oftheir chief men in lead upon these cloths, and thus confirmed it, acting
thus among all peoples and all tongues among the believers', going about
and taking their belief and the seals of their soverans and of their high-
priests. And thus he collected the belief of many peoples and of many

tongues on these cloths. And he turned back after seven years and went

|
}

|
|
|

|
|

᾿

Ι

|

away (?)*; and, while he was on his way back, the king in whose days he had

started died’, and the magnates who had been umpires, and his son succeeded

a {πὸ Monophysites. Therefore he went only to those who agreed with him. What kings
besides the king of Abyssinia and an Arab shaikh or wo are meant is not easy to see. — 3, This
perh. erept in from below. — 3. Kawad, who ἃ. Sept. 531.

11157] LIFE OF SIMEON THE BISHOP. 157

1.000053 {105} Ε 5 Joa jan! Iso δ. 5.369. ‚oÄl> ofr> yaso has jo
μιωῦϑὺ 58.155 «οἱ \SoDaD .Jpull Judas ρος wir 20 Ja} asllo
TEN zu DL waujadmı Jans oo Judas gas Ὁ ΝΑΙ
μου har kam - oramıs wol Mu No uiaNDo „usa sin Sn om
Joan as, ΝΟΣ, loc als μοι Judo Ssor 04-5 .Jooı my.
or, JNaS2ö5 (a5 Lad INN Su Nass - Lasoooiy Aa Lab
Joan am sooo [19 7}}} - Loc I,» Jo ‚Ass Kram SA ;
Joa aa (15) Jr sh SA» Mohn AD200 Ju >
53 Jah > 22 - Ip Nu; Jin) sol "oA Do ‚oo ladnaıs
„al paz0 ou Joor ᾿ϑίρογο το; mar Jo Juno οἷν. looı au!
oa Sly Jul οιδαδο Jun] De )aa-ras εκ. .....}}}}9 οἱμϑο9 „2.90
warnHd® (ua, JN20.> Rn . waNas Jooı opaany - Jusos [5.59

Jaro 20, II. pP Sup. Joa „as hl Iauia wa>;9

1. Ms. οἱ ο'. — 2. Ms. nADSo-

him; and he proceeded to stir up war in the territories of the Romans ', and
his appearance before the authorities was not carried out. But it became
known to all men living in the country ofthe Persians that the evil doctrine of
Nestorius flourished there only, while all peoples and tongues abhorred it;
and this glorious old man was yet more emboldened against them. In this

_ same zeal then some occasion called him to go up to the queen ofthe Romans,
to ask her for a letter to the chief queen of the Persians about the aflairs of
the believers, and, if it were possible, to go up in the same zeal to the terri-
tories of Rome. And she gladly consented, because she had in fact been
well acquainted with his earnestness and his zeal for some time; and she
detained him there for the space of one year, holding him in great honour.
And God saw the saint's labour, and that he had grown old and very feeble,
and his signal gave command and he fell asleep there, in our presence; so
that his presbyter who himself also was devout and virtuous, whose name
was Paul, lived with us in the domicile of the glorious patrician Probus for
two years’, while at all seasons we meditated together upon the eloquence
1. Not till 538. His first act was to make peace (532; Chr. Edess., A. S. 843; ‘Zach. Rh.’, Ix, 7). —

2. Probably 540-542; see Introd. and Dyakonov, p. 50. Simeon’s stay in Constantinople will then
have been 539-540.

*

38 1° b.

38 γος

158 JOHN OF EPHESUS. 158] |
σά βοο ansjadtıs . Jarımsor Nasa, οιογλᾶδο voasaimso asıaa
ara ol; SAD „001 gl NLas Kansa}sölo ku rao
Jancony ao Io Jo ya aa, omasaN .-)Nasö [>Also
orops| Kaas υικϑόμιδος ml ‚Jon 2 yo, Day Io Kuss al
krao alo was or us „ul aMdjan μόνον zo] μόρον os

»jaäs Jr209 " Jonas . JNumas !ör> οὐ

Kran DIanmsgr „aamır „mn τδιυλχ δι διναὶν,
rund

τήϑαμροι στ ας 4a λοι Dhardh sad
„Jun wahr? Kar

„20 HENSo >1350 u! TER „> Joor ὡοιοδ..ἱ Lo “ὁ μια |
Na Jjlaso od JAus asia EN Se 00.5 | Δ ALDI usa |

1. Ms. 92. — 2. This ch. isin B, [186 7° b. Boss: — 3. B om. — 4. Ber —5.B $epo bj.

ofthe holy old man Simeon and on his treatises and his proceedings against

and Eutychianists; since he also composed a work of instruction and books
of objeetions against the hereties, and he write many letters on the faith to
many believers everywhere, some of which in the saint’s own handwriting
we inherited in order to supplement his blessing. But at last that presbyter
also as well fell asleep in the same city, bearing the testimony of a devout

manner of life.

|
the hereties (αἱρεσιῶται), Nestorians and Manichees, and followers of Bar Daisan |
|
1}
I
|
I
|
Ϊ
|
The history of Mar Simeon the bishop the Persian debater is ended. |
XI. — Next THE ELEVENTH HISTORY, OF Harrar TUE chorepiscopus

FROM THE COUNTRY OF ÄNZETENE'.

This blessed man belonged to a distinguished, great, änd rich family
; and, when all the members of his family (γένος), his parents included,

had died. the whole household and the wealth were left in this man's hands,

[159] LIFE OF HARFAT. 159

0 oo" Joor ara Lin] A > “οἱ Ss Θ᾽]. -.!Lon “ro *B 188 vra.

aD loc βοάοο ‚N haso.> a0 a ;> so [οοι Sr o!
33680 „ua so Jooı [9.4 - Ass Ju ! μοι „Lsal;s Lysams> vol
oo LIEN ES) Mas-220 13 Asa), 'saas. Jasor> |Na> a2
aaa Jusjasıo Jaxımy -ompsl> loc Lasiay Yo ὅθι ‚om, ἘΞ
„Jlo35 [yo |ν 33. κα 5 S-A80 -.oraaı Joor lanua οἱ 13 ‚Joa "ur
aaaıs Joorı aa iso ‚Nun way pDao, Iso „Jamie Fra. Ir
"faxs wol „5 [ussAso "das [γοι Manuga D [io So; „36/0
A>aad, Jusa) 09 Pu No raLAn Pjkdso IN=55 era
JN-5033 sam 5] τὰ 5. [15] <<! Ν 5. ‚Jo aan udn
assı Jsaamıs| Lsafs oma ohlo Aa Assaus;! ron;
an op or τῷ ha 0 wa or 09 .JMusonads Jlaslaaıs κοΣ

1.Bom. — 2. B sing. — 3. B ins. lon.-— 4. B ins. bP- — 5. B owo. — 6. B ἘΞ ΒΒ
sol ar. _ 3. Bli$elo. — 9. Be Panmı9l.

and also in the hands of another kinsman older than he; and he practised
deceit and was a man of artful tricks and a dog like Nabal'; and he was
moreover engaged in the affairs of the praetoriani”. But this virtuous Harfat
lived in pure and simple fashion and spent a guileless life within the house like
Jacob’, having committed the whole management of it to that kinsman of
his; and he himself as far as he could gave his attention to the needy and
to the salvation of his soul, while his soul was indeed vexed and he was
distressed at the multitude of male and female slaves, and hired servants
and outsiders, and the other luxuries of the household; and he would think
in himself, and say : « Wherefore do I need all this parade, while debtors go
on bringing interest and bonds continue to be exacted every day? »; but
the blessed man was occupied with thoughts that were adverse to these
things. After a little time the bishop of a place called Arsamosata died,
and they came to make the blessed man bishop, that is in the Chalcedonian
communion'; but he shrank from this. When they saw that this man had
absolutely refused, under the inducement of riches and high position they

1.1 Sam., xxv, 3. — 2. Sc. the civil servanls in the governor's oflice. — 3. Gen., ΧΧΥ, 27.

4. This would be not earlier than 519, and we find in fact a Monophysite bp. of Arsamosala at that
time (*Zach. Rh.’, ὙΠ], 5).

* 38. vb.

*B186v°b.

ἘΆ 39 γ59 8.

100 JOHN OF EPHESUS. - [160]
N > oo aa ..}16-939 5]... SA Ὁ ΝΙΝ] “μας
Ἴωσι... 9 μιιϑα-ὁ Joan wish ..]οοι „29 Nean,s! “OKaDo . JasaDıs
I osto αν. οὐδ» ἡομαϑο oa wa χοὶ INSEN ana
x VD "oo nn Ne J ui τοὶ .3 ara]
Sl 06 „20 ‚ud Aus; Joa Se he -. Jun aa ab] zul
Say Jor0 ns, "or Na.a.03' Yr Jı>a} Tamara
Ὁ} «9191 wol soo λαὸς onmsad' Al Se “μοὶ το pad
IN, aa wa; Lin Jaoı «ὃ παρὸν λα ! μμμϑο ku.>
I Das οὶ ᾿ Ιναϑ DIL 2a} I ps Dez ol »Ξ 9:9 ID
Δα λοο asus]? Boos was 29 hartay οι "ijasaamss] 38.599
}}}9 as Sul Nomayı [RI m 00 ui Ἰοοι Aasss
„aD 520 μοι ΣΕ 3ο ra er a ‚Poraaıs s;lo Justoo (so;

1. B Baousl| οὐδ... 9. Bone. — 3. B wähle. — ἃς B wall! N bass. — 5..B Tom wuna. —
6. B Kae. — 7. B ins. 0.0. — 8. Β WA unor=lay- — 9. Β S2ly. — 10. B wr0®. — 11. Here

begins an exlract in D, f. 337 v°, headed : #9e > ἰδ ρον — 12. B |LaAom.9| D ILaAnmd|. _ 13. B
oa 8 D pl. — 14. B ins. © init. — 15. B unat-syo Ds.

seized his kinsman, a layman, and made him bishop; and, when he had
become bishop, the blessed man continually required of him to divide the
estate; in order that he himself might distribute his share (μέρος) among the
needy, and he would not agree, saying, « While I live, it shall not be
divided ». Now they had about five thousand denarii, besides all the rest of
the estate, and, when that man had gone to his see, the blessed man
distributed as much as he could among the needy, and committed the rest
to our Lord, saying, « Lord, thou knowest the readiness of my mind, and
the fact moreover that neither hast thou commanded me to continue in
contention and strife. Henceforth, Lord, dispose thou my wretched soul
to live before thee according to thy will ».

Then the blessed man left the house and the oflice of the chorepiscopate
which he had held for some years, and withdrew to a convent of the solitary
life. And, because he was very simple, and thought that this was the
consummation of perfeetion, he went and made great heavy irons and put

them upon himself, that is on his neck and on his hands and on his feet,

Ἢ

Ἐς R
35

=

" [161] LIFE OF HARFAT. 161

. Joan ON οὐι Jsai> kascı ἈΠ} Sao οἱ Dan Pag» AD 20 Jop0 y
lose o-as0l aaan dor kai; Jar Vs .uuslÄno Jaso Sal „a
No! SA τσὶ Ι|αἂδἂὰ 5. [οι kn μι.) or » ΟΝ 5
σας 80 Ν 5399 Lisa) ΜΙ . Ποῦ ο αξο ου κὸ ἸΩᾺΣ
so ἰοὺς. Ina --» sa . Nuss ὅν. 1.5] Ἵν» PAS! rtrnismea.
"OD 0001 rl RS ol .3 as) DD5i kaso Joa δ
kası may 09 rs ro Jo >> ΙΒ Loc „Jar yNa> Mn vor Li»
"yasdın oc he δ] hr οἷν. 09 As] - οι, ad kaus
fo MIN, Lisa) go 99ι Ası> θα σ᾽» χοὶ ya-2200 y>laxo "A390.
Ja Jan las οἱ > dor arm AN ge τς κασι Jooı δὰ δ,
Is »> „Las J us αὐλοῦ τοδὶ » Joa Klo aD Joor μοὶ» SD Dassıra.

1. Β οἴβλο „mus. — 2, B Alpe. — 3. Β οπι. — ἡ. B hal Loks. — 5. Ὁ ins. 1825 (from II
Kings, ıv, 8). — 6. B om. A Li> in erasure. — 7. B pe 3a2 > Las. — 8. B P>>0 bel. —
9. Β ins. 9: — 10. B ins. „eda0-— 11. B ἔπ Mas 5. » Nut» won im,

two on each. And he went and settled on a certain mountain about three
miles from the eultivated land, and he did not take or receive any part
whatever of his property, but he would sit thus on that mountain, mourning
and weeping and groaning for the rest of life which had been spent and had
passed from him in vain. But, when he had stayed a considerable time in
these mountains, in consequence of the quantity of snow and the severity of
the cold the blessed man suflered great distress and was brought to the
point of death. Then a certain believing lady made a hut for him, and in it

he would sit and weep night and day, though many said to him, « What 15 the

- cause of this weeping ol yours that is thus incessant and not for a limited

season? The man who weeps out of sorrow for his sins has seasons.
Why do you thus weep like a baby over your eating and your sitting down
and your rising up? » But, when he heard these words, the blessed man’s
sobs would rose all the more, and his very speech to the man who was
addressing him was mingled with weeping, while he expressed himself
saying, « Who, my sons, will not weep, when he sees a decayed and putrid

PATR. OR. — T. XVII. — F. 1. 12

: 162 JOHN OF EPHESUS: [162]
ὺ !Παϑοου us Sn „op I, aus .olaas μμο ΠΕ (er. Ja >
” 00910 „on, a Dal Js ΟἹΝ Ξοα-ο RENT Jy aan |
«“ οι; os lo ‚Jar πος |,saa os δ Τρ διὸ Ποϑο Lam
® orsaa Nas JS; Ja2o.> IN. αὐ Ns 333. Ihn
2 Ιναδθ )Num Joy Na SU] J μοι Lan] Loc Lucio
μ5.ᾶ.., > ao BEN) AN Jar00 >/Naxa5 μιειωοο
NMlas;o v1 pa rn fa:>l ’J hai] 8, Laso.> Jrerso ro
"NJLA> ne ud | Nas) δοῦν, Ss τοδὶ ! Jan] ΝΣ Jo
*Bis7rb. 0 „aaa un A, ENG EDEN ΝΟΣ Jar βδοιο As Jo
Joan οὐ) ϑὶ zu a μοι SALsoo Ja rän od τ.
Ns [μι 1059) »οὶ Ne Ser ΕΝ »"ὶ SS. lo = Tele
ΚΑ 39 νὸ ἃ, wild) DIE, ug SEE EIS Malsol, EN NN. oa! wu

en Fun nn δὰ
Ur

ΤῊ ΟΣ
r

1. Bsing. — 2. Erasure follows in A. — 3. ἢ MAgeis. — 4. D Is. — 5. Ὁ sing. — 6. B lo

galsi. — 7. DAN — 8. B om. — 9. B “Ha. — 10. B ins. |Lby- — 11. B ins. om. — 12. Ins. in
marg. in AB (in A in another hand). — 13. B ins. ILo#9}2- — 14. B ins. SL 5. — 15. B Sao.

eorpse thrown down in his house? Who will not mourn for the sons of
youth fair to behold and of attractive age, when he sees that death has
corrupted their features, and they. have become mire and putrescence and
loathsome worms in place of the attractive beauty of childhood? And, if
men weep for these with sobs, how shall I not now wail bitterly for my
wretehed soul that was fashioned in the likeness of angels with all beauties,
and lo! is dead in sin and decayed through evil deeds and cast down in the
house ofthe body, and in which corrupt and abominable thoughts creep about
like worms? How shall I not weep for my moments that have been spent
by me in vain without my perceiving it? How shall I not mourn for my
days that I have uselessly wasted one by one without knowing it? And now
lo! the terrible sentence of torment is prepared for me, which the workers of
iniquity deserve'. For this reason I ought not only to weep, but also to
mourn and wail like a jackal, and increase mourning as Οἵ ἃ jackal's whelp
for my life that has been spent, for my moments that have been consumed,

[or my years that have been lost, for my time that has been wasted, for my

1. Luke

[163] LIFE OF HARFAT. 163

as ma og NG WO ΘΝ ΞΟΣ ἐπῶθ τὸς ἀδὰς UT?
Eos obaa Ss ud Ku, INN Asian IN ον us
06 ."yoas aa Is oo DS. Jaslo an hs su a Da yirl
bpas.D waaso “ad 30 STE], ol ον λον Klo om Au,
so <> Ha οἱ wis οἱ «5 EN Nil gas ml Nao „Lyra
200 Jariıs oo an [μοὶ any μιϑοιο ups Das all ud;
„20 .Joor “A yo, San "auo adslı Kal Jbors „solo Jooı!
ha „20 μοι -ϑα- ἐν lud May sl a0 mas udo
δ Joy 1) ομκλκδδὶ gs γ35. ers Js ‚alas Do Ü ἘΞ), NPD
— lo - Jloryso Jhas > μμο !Πα......χαὰ.5 ὡοιοδοΐο „auNso
ie gun.lo OllaLaS 00 «2519 (>a. 139 «ποι re) ||α9...ο]
μοι! Joa» use DA LS 001 polo τοι ον, Jo ἡ "Lamors *B1s7vra.

1. B Ὅλο. — 2. Bins, ἰδωωξξϑο. — 3. B Nass. — 4. Β οἵη. --- 5. Β ββς" — 6. B lom jdn. —
7. D nlauyo- — 8. B Jau2 lo}. — 9. B μροδϑ}ϑ. D kaa9. — 10. B gisel

soul that is dead in sin, for my body that has been made a grave during my
life, for my soul that is dead in evil deeds, for the judgment that has arrived,
for the end of life that has overtaken me, for the terrible sentence of justice,
for the moment whenthe command will go forth, ‘He who hath not wedding-
garments, let his hands and his feet be bound and let him be east into outer '
darkness’'. And for what reasons, pray, Ὁ men, do you advise me to cease
erying woe upon my life at allmoments? » And thus this man used to cause
all men to marvel and be amazed, until the report of his mortilication and of
his afllietion penetrated to every place. And, when we heard these things,
we made it our object to obtain a sight of this blessed man. And, having
done this, we went and entered his presence ; and so we found him in the
same state, silting in dejeetion, and in great infirmity on account of the
labour and the abstinence, as well as from the weight of these irons. And,
when we had enjoyed his society for a day and two days, and had gained
freedom (παῤῥησία) of speech in his presence, and continued saying to him
« Wherefore, O our father, have you burdened your body with the weight

of all this iron? », he said to us, « On account of my sins ». And, when *

1. Matth., xxıı, 31,

TEE

*A39v°b.

*D 338 v°.

Fer

16% JOHN OF EPHESUS. [164]

20 word SD "nel naal οἱ δὶ χες 5.5. ade re
„as kan) ul; «οἷν ol wol ..omas ’ assäso 01 erol! wol,
Koors Joan; ins m ya us \lre ‚Joa Urs: Inn
„sag DD um „0 AD κι λϑβϑϑοδο dreh 19}
>; Jo oo μοι „I „ol ’uso ul imo Joor [515 "oa
zer οἷν ἐμοὶ omas ul war So 2 a bl ΝΣ, Nil
Jan; Joa flo - kanam |,oa. ml; pe Dar ya u
kusad or 00 Jo A] no Karo ‚Impuls os mad
ya ung AD ΤΠ οοι uaisr pol 2 ug all] Ja JNSnas!
alafaas «ον» cc «κι οἱ DA: ‚PNasa „oa lo ‚Is dor Jo
SA or ur ao] ui: as So od λυ
na Jo! any 0 pP ZUNG aD Vx 00 am
ads In ham τκαϑὶ "re une Jar od el . "oo

1. B bon Μι;99.. — 2. B joe — 3. B asmao insel. — 4. B lseta 22. — 5. ἢ pl. — 6. InAD
points.” stand above l. — 7. Bein. @- — 8. B ins. -Ὁ. —9.B 5: — 10. B So. — 11. D sing. —
12. B ins. od. — 13. B om W092. zul „> [50 IND wall! ὡς ρον, 1. D ins. lon followed by 8
caneelled. — 15. Bo® Listlo- Do 1159. — 16, BD wu9. — 17, Β Da NAD ons D nun Do 1152.
— 18. B ins, ol.

we were on another oecasion conversing with, him, we again said to him:
« What regulation commands this matter of the irons to be carried out? »,
and, « If we seek to humble our body to the earth by labours of ascetieism,
cannot we humble it without irons? ». After we had addressed many words
to the blessed man, he continued to weep and sigh ; and at last he said to us:
« And now, sir, what do you wish done?». AndI, joking a little with hım,
said to him : « We wish you to throw off these irons which are a useless
burden, and lade yourself instead of them with the burden of labours
performed with knowledge; and thus you will please God». But the blessed
man was much annoyed at these words, saying, « It were better for me that
ıny head were removed and not these irons ». And 1 turned upon him with
the words : « For what reason? » But he in his simplieity said, « On account
of my sins, and on account of the stumbling-block put ın mens way ». But
we, since we pitied the infirmity of his body, and wished to remove these

irons [rom him, said to him : « Lo! therefore see, our father, that the matter

©
2.7

ve
Pr

[165] | LIFE OF HARFAT. 165
‚Iopasöı ‚os IN! yore or Jo Ja wo] Jarkıs las ὁ [λον
Sa Jo; SAm Li 0 ua; ano bad Wil So Pl
Das Jo; sorayoäso za; us aufs | ἈΠ} mas I Jre
wo ud μὲ yuao μὲ un wis ads „poly wöl umo wa
80 „yanıı Lisa ya wäl YrsadDo ya Δ yD Lu ««ϑὸ)
" ydadr2o wa 2 wol wor! „aa y-l ya a), "ool,
=; ra N „a’30 οἱ I aN Lis; non Jos as
<! yes: Nil Zus Zalaslı Ι"μαϑο DD sh καϑὶ INT |
χοὶ μεν μοι μον ost Karo ἢ An Jo ΟΝ, Jo
ui ..} 19 id DD gukur κοῦ» "οἱ ao Il μὰ "liselı
Su) Seas edel ÖLıscr „8.20 axo Jeo,09 Ml lan SD
ala Jr polo ad ὩΣ sa oda Dar 5 ur had .}}}5

1. B 88%» los» “015 δαὶ ἢ"- -- 9, Β τοὶ .5: - 3.Bom. — 4. D om. Β om. wol. — 5. Here the
extract in D ends. — 6. B ins. Ὁ" — 7. B »> for 2. — 8. B Öl poly al ar: — 9. Bo: — 10. B ho.

of the irons is addressed only to men, but there is nothing in them that brings
near to God; but I even fear lest they lead away from life; since God gave
no commandment about irons. But, if we seek to conduct ourselves according
to knowledge and fullil God's commandments, we shall hear from him what
| he said, ‘Learn of me for I am mild and lowly in my heart’, and, « Whoever
smiteth thee upon thy cheek »; and first ‘Thou shalt love the Lord thy
God’; and again ‘Thou shalt tove thy neighbour as thyself’; and again
“Whoever will take thy eloak’', besides the other things which the Lord

taught and commanded us in his preaching. If, our father, you wish to
| please the Lord, it is by these things and by the others that are like them
that you will please; but by irons God will never be pleased; but they even

become sources of detriment to the soul. For now, as you said, you are a
sinner; and we or others who see you with irons hanging on you think to
ourselves that you are a great and holy man, and a worker of miracles.
If you are so, you do well in hanging irons on yourself ». When the blessed
man heard all these things, his heart trembled and he said : « If it is so, and

1..Id.,x1, 29; v, 39; xxi1, 37,39; v, 40.

u ——_[[000

"AAO TA.

*B18s7v°b.

166 JOHN OF EPHESUS. ᾿ [1060].

"Anorb. ara] Js] La ἢ μια, | my Hl za μὲ 5}. „zo Jrwan Do
Hay „na Jjrso „DO paD ass ya βιϑοιο ‚Joa abo
"B18S17a. OR ὦ NONE "Nam [5ιλϑῦν JLsänso «λα ϑὶ OpLDO Jay LADEZ
Jr>0,> βϑοιο - la „42.901 - sa aus, Jun) 5A κϑὸ ol, ku! NG

τ Lu nıs „Da fusoo ‚omıuas]) Juri

rldnmsariaa Larua τόδιιλχ δι Ale

‚hide Β τ δια στα οσλρολ δνδνα τ δι σ, δι sah)
anna mınlaa τόλμα ‚dal his sam οὐ πδισον
dla Aha Ahina an smadur

Yo), AD san Lunssas :730|5 er Lo walas — »
E71 τος IS . „001 Il JNäa1 [RWEET) ga ol; X > Null. JNaa,

1. Bios: =, Boom. 9. Tisch. (5. 10) ΕΠ δ νον Wr ἴω kl was \as,09
(sic) |Das,0 Laws L5L γος 5 A 2. — 6. A corr. from „AD“.

they tend to cause loss, I do not desire to sufler loss; for as for me it is my
earnest endeavour to amass gain, and not loss ». And so he committed
himself to our Lord, and to us; and by the aid of many strong men we took
these irons off him; and thenceforth he subjugated himself by double labours
in their place, insomuch that after seven years we returned to him, and we
found him thus living a hard life, and thus he ended his days with great
glory.

The history of Harfat the chorepiscopus is ended.

XL: — NEXT THE TWELFTH HISTORY, OF TWO HOLY SISTERS, WHO WERE
CALLED DAUGHTERS OF TUE GAZELLE', AND ONE PERFORMED HER TASK IN

Αμιρα, AND THE OTHER IN THELLA DMAUZLATH”

Inasmuch as we learn from the divine Paul who says that in Christ Jesus
is no male nor female®, it has seemed good to us to introduce the history of
persons also who were by nature females; for the subject of their lives does

I. The ref, is to Acts, 1x, 36 (see p. 174); but, as Ihe word is in the absolute (fabya), not the
emphatie (Tabitha), it must not be rendered as a proper name. — 2. Constantina. — 3. Gal., III, 28.

[167] LIVES OF MARY AND EUPHEMIA. 167
di ‚ana, JNusial, Sina alas, >>» u) INZSENN
I pe pe Do Ans} μοὶ wär > “Mu don eo JH οἱ;
Ινααξαὶ ΠΡῸΣ Nash 9) . [3305 42090 Pl -.ο99 oh> go
ws eur ml 3 Img> so rd] Jän] Nu dor Duo "Δ'
NSS. ya-;30 or har ‚Lasaso! Iruo -.loo Lroise yajso karanı
Jo Jlaosrmso Ds sa) ze N Nas ‚Joa ὁδὶ Muss

ol Nana A> ἼΝ ον ‚JNuus] aD ;o ao Jona Jaooy [155
kas.s os Jsll>0 „yadasojl amly uns Am Was [τοι ‚Janımsls
Das yascılo za ml >. MaNa| Din Jusjas ad, Jam.
MIokalo Dan! ΙΝ50) εν Νδα.ο ΝΑ Νοῦν Nusoı 13
Jul «ὦ ον INSIo καϑοδασὶ ΒΔ „ol basis Loco os
Ινβωο ἽΝ. op wo od ern gadıı asp AD oh

rl 200 ‚saaıs Joo [ao Jos wolo ἡ :Loor Sul] (INDLES + αὶ ΤΙ ve.

|

1. Epl. — 2. Eeob95 (sic). — 3. E #27: — 4. Mss. IN090, cörr. v. D. and L. — 5. A ins. “ον. —
6. A with © init. erased.

not fall short of the standard of the series of the histories of the saints; since

| neither is the course of life of these persons lower than that of! the high
path in which each one of these walked, but their habits of life also are
great, and surpass written narratives. These virtuous blessed women then
were sisters in the body, of whom one, the elder, was called Mary, and one
Euphemia. But this Mary was a pure virgin, and chose for herself
from her childhood quietude and renuntiation and great labours of fasting
and much watching, and constant prayers, and exertion in the way of charity
or of pilgrimage. This woman therefore formed the plan of going up to
Jerusalem, and in the holy country in which the dispensation for the sake οἱ
the salvation of all was carried out there to worship and return to her
| employment®. \When then she had gone up and prayed, she stood before
the place called Golgotha, and was lifted up with eestasy, and she remained
standing there three days and three nights, while men came and saw her;
and the custodians wished to drive her away; and on seeing that she was a
feeble old woman, and further that she was standing in prayer they let her

1. Sie syr. — 2. Se. ascelic exercises.

108 JOHN OF EPHESUS. (168) |
INS J 25 „gark SL US 1300 Jjolde Wolo „el Jlasos μον Loc 3
IJN5 IS > ja "ον Loc Wax μια as Jo ..wuls Loo "π᾿
jJaaxn Aus yo Kal Il !.Looı ass Ja äN Kr wol Jo ..Joa |
"oo wu "Jo any lo ‚or La! So μι ΠΥ Juno
SS DSL] „lo ‚JLaso Sul ἰοοι [das ..Looı ao Ja] ΓΈ;
rar Vs u \lo opel 0 loc Lana J ol u ma
Joa Kun) era oe) aD oe Ἰοοι Jr ku] - Loc ml,
so .INSA> Lassjo «> Jaoj0 - „u „alas [aD
sul Joa JE Jo Joa SEN! oo JA» NSaoNian; „A|
Jo20 :κ-α»οᾶ, >55 lo JADLo - Jasor Loc IA . Lo βόδι ρολου [as]
ἸΗχα-οο- 9) χ»οὶ ..5α.5 lussl μαλοὸ Νὰ „> oa (Ὅν, Nas
Jeau0 ‚mis „ADlo ιν, » ‚Joa oh] san Pr? Alam —)

1. Ε' om. — 2. Point above in E. — 3. Erasure follows in A — A Epl.

alone. And from that time she used to sit there-in the temple, and again
she continued going round and praying for three years, without entering
anyone’s house or speaking with human beings. And she did not sleep
outside the church, or yet ask nything from human beings; but she would sit
among the poor and pass Ihe night with them, in the church and wherever
it might be'. And, if it chanced that anyone came and gave charity in the
place where she happened to be, she would stretch out her hand and receive
it; and, if the sum received by her reached twenty minae, she would not
afterwards accept anything more; and, if she received more than twenty
minae, she would give them to someone else; but with these twenty she
would buy bread for filteen minae, and herbs for two, and pulse for three; and
so whenever it happened to be she would take her food. But, if it chanced
that no one came to the place where she happened to be, she would sit in
the same way, and for three and four days, and as much as a week she
would sit silent, with her mind wrapt up in heaven. Usually her seat was

in front of Golgotha, while she sat with her eyes raised, and looking

I. Icannot reconcile this with (he statement above that slıe never passed a ni£ht outside the church.

[109] LIVES OF MARY AND EUPHEMIA. 169

„ol. yo aras uno 25 Jan JoDt> Jar oär el " faaso Jyollo* nn r.
ol Νὰ yol ern Dar τυ κϑοῖ, Jones loc La Ja 5 15 hot

αν }> al NuD.s0 [usoto "> 0001 me „Is, Kin «ἕο γα χοὶ “Aula.
gamaxo HD 0001 ade Jul NN οἱ] N 0 ui Ν
Ιμαῶωο ὁμκαυὰὶ lo Day ro An sanaalo -.ör>0r ἸοομαοονΝ 9
wa ‚mans ον « ὀδὰ org? da «νιον „20 ‚Jkaso [μοι ο ..ὁμ5
μου a0 erst ‚ol farkıs ὁμαλῶν Joa a} ". SA ΝΗ er
ala) «9: JNusalı >03 ἰοραθοςς Ns "aze> an..> ga
yolı Dar WDuaro ‚um udn 000 radolo ‚ülasımD [oo
ΗΝ Jlaaı) SA ost y.lo 09a Loc kanan ’INuNa No

» SED μα λό are "[Aa.oo ΙΝϑῶν „ol Mobs ΙΝ ol For τ Ὁ
Mn <> χεὶ : 1) JNuusad or = „NOOAIN Ih AD mad

15. ol mo ΝΟΥΣ alina;> omas „2olo yasll Jaıl muS „mo badı

—ı
τῷ
-

τ. E Pl“ — 2, E (sie) Ihe asy> μοὶ Do: — 3. E. δια. — 4. Over erasure in A; ἡ“ ins.

above line.

in eestatic wonder and weeping, just as if she were looking at God fastened
to the eross and standing there, with the result that, while she sat there
in admiration every day, those who saw her looked upon her as a mad
woman, or as some old person who had become silly; and thus she
completed three years there in her praying. And afterwards some persons
who knew her and were well acquainted with her admirable modes of lıfe
came thither and found her sitting before Golgotha with her eyes raised and
looking at it, and weeping with eestatie wonder. And on seeing her they
fell down and made obeisance to her, and saluted her; but she was troubled,
because she did not wish that men should know her there. Then these
persons told many about the perfect modes of life of the blessed woman
from her childhood down to her old age, and many marvelled at her. And
thenceforth those in whose eyes she had been reckoned as a foolish old
woman, and as’if she sat there for the sake of charity in order to live the
bodily life, began to honour her as a great and holy woman, entreating her
to pray for them. But the blessed woman when she saw it, inasmuch as she
was struck with fear lest she should be honoured by men and lose her labour,

led thence immediately, being distressed at her expulsion from the holy

sl

ὶ
5 4
r
j

‚AlMrn

170 JOHN OF EPHESUS. [170] >

San 8.5) oda; Jun] Nano wir |Noog 20; la Ss Lass
JAN usa olo ., Maus Juno (]οοι Jz>03 oöL>3 Looı kai ol
JN-50,. ς Ingo (>+-a-» Jooıl, I |Nı>) Νὰ Ds, Saaıs Asa.ıso
Jax0) Isa, μ5}5 „> .Loor Jr Jusor „ui vo Das Jo; oraı
> ai AD Ir " or Joa kbard No «δι Kusols Loc Jess
HD Joor pop Hadsy gu era] 1 PL loc Luis I pay ρο
‚Js Da5 . ‚Ja μοι" SD Ana. .)oor ker; Jos οἷμω Ια 350! >
. Jb20;>0 las äso od > μιϑοίδδοο Joor Jascı „> ‚Sa 0, NH

. aba „> ajo]l Jam Loc Jasoı uL>yS wol Ju5010 ‚Sad. sea, Sn

as) RS &do Alans.o — Isa Ju 9]: ον He Dop [130 Mr
Jo ‚oo hop ud καλοὶ yalı 20 er wa .0001 Na sDmo
Joa >; al ‚lo .se> Joor pol κϑοι el: Jr sul) AD Joor uns
:)orsaa &o Jar JNanı oo [μοι NS» .oD Joa Je J wol, en

1. A Ir (corr. from 8950) 132030: — 2. E om.

place, inasmuchas she had intended to remain there in that occupation all her
lifetime. And so she departed, and went down again to the East; and she
determined that all her life she would once every year offer worship in the
place where God suffered. And thus she did, travelling along that road in
the season of extreme heat, and she did not taste anything except every other
day, while she carried nothing whatever except one small basket (σπυρίδα),
which she fastened to her arm, and one salver; and thus she travelled. And
she imposed this labour upon herself every year all the days of her life,
returning and applying herself to constant prayers and supplications and tears,
all the days of her quiet life; and so she would when her time came again
return and go up to Jerusalem, and accomplish her vow and come back to
her usual habits, insomuch that great deeds of power were wrought by her
presence, not by her will and her words. But she herself shrank greatly
from such things, and it was not pleasing to her that anyone should say
anything of the kind to her; and, if anyone wished to press her, he did not see

her agaiu. Nor this devout woman guarded herself carefully against pride

71] LIVES OF MARY AND EUPHEMIA. 171
Las] «οὐ SL «ἀΐδιϑαν, sol Kal. [Nasis Ναθαν, loc Kusasco
«O8 Loot Loot Im 150 -.Looı Na.as Ι'ναςν Slam As sm Loc DL;
«" 3.8 ἰοοι Laiıss Jo ADS Slosası κδο va als wär
fa! ‚Loc Isar Jay Alyso Says Lusaso] "ua - Nuss Jon STERN)
NR) ὀμξϑορδιο Il Hass Ja „ ua» "assass; (an) > 9];
Ἰβαϑωβϑο aaa Lana A ..Nıs loor JH,’ As Io Is oe In
may Aa .NAN sl,ado . Kal Jjasopno (οὶ „5 .loar Lau Jo An
0 ‚Arjpous Juaso (>Na3o Jjaspsaso .Loor [u „> Anl el
„> „)sasa. so DD ‚Lo Asa JAN yo JNasasl, [ähm μὲὰ „geredl
„ir kl kan) * cn ».Loor JaasI SM, 43099 Jo,a>0 Jlasaııs
Jo τόμ. wär „Loc Jasaaso \ooril Θὲ „> ‚Loc Jam. uDaso
ra, (I, uns "Name lol, ga hai rd kuss
ol “oa +.Joorı Wr „o ‚Nass J sAuaNn "ol „as <> “ον
1.A 0m — 2. Eins. 2%: — 3. 1 |laadıy. — 7. E bauawlso. - 5. E pl. — 6. αὶ Ἰέϑονο Mesa

1Sr9=D lass Jomly > βὰς ΟἿ. bon sono -ILoppy Name. — 7. A corr. from MA. — 8, E
ΝΣ lass.

and repressed vain glory, lest she should lose her labour. But her sister
Euphemia, who was younger than she, had in her childhood been united to
a husband, and had had one daughter, who herself also had been trained
from a tender age in religion. But afterwards, since this woman’'s husband
had died, Euphemia herself and her little daughter formed the household,
insomuch that she thenceforward came to herself' from the secular order
oflife, and turned to the practices of her sister which she had been practising
for a long time, and lived in the order of devoutness and in the religious
habit (σχῆμα), while she also learned the psalms by heart, and taught them
to her daughter; for her daughter also had while she was a child been
splendidly trained in the psalms and in the Scriptures and in haudwriting.
And from that time she appointed fixed hours for reeiting service and for
the prayers, those of the night and those of the day; and, while observing
her sister’s asceticism and the rest of her practices, she hersell practised
another high and sublime order of life, while she in fact carried out both,
the observance of abstinence and the practice of relief ofthe distressed. But
this admirable woman decided in her mind not to introduce into her house
other men’s bread that was not gained by the work ol her hands; and, if it

1. Luke, xv, 17.

ΤᾺ Δ1ν"

ἃ.

"δα
“

en

172 JOHN OF EPHESUS. um
‚03 DS Arlasio Mlran οὐ WA ‚od wor warf I jagdı alias |
> Ja 12 ‚woäı > μεθ ᾿Εν Ian Lay κοὐδινι gas ze
Iuasy alarm (120 . keiI20 Joa μοὶ JNi.203 IN3505 Jsfx Aus |
nad0j0 [ομξϑο ham [usı loc ᾿»9 ἰς «9 oo DAS 1
> "Kl Ja] Dad Jjsaro sad Jans ya, Sn > κὰκ...»
°. volo «ἷοοι JL.>a.0 rl yar2 οἱ .Saml Nuss δαβϑω οἱ yumlı
Jor+> "loc Juaam Ja.] Sao - loc (aim IJNu.20} ‚oma Joäas
NOMS κ pi Ns laN ..yaan I I δῶ ol kam οἱ as ol
ISSN m sl As! 5 yo EN «οἱ Jusoy «οἷς Jlam0o Loc LaNL
pa "pa οἱ ΝΣ INS μοι ade rel ro 2% οἱ -sauıa hast.o
AN τορι 2 061 Jooı +2 |» Pr oo > OL Sy y> EN Jraramı
Joan US lo .os Looı kLaaa " alas] Ir ori, JNams) Loc Kam
gl wo > γα λοοι JLaiso shuam Loc Kr 7) Ιῷο od

1. E ins. Piel-— 2.E 330: -- 3.E om. —4. Eins. οὐ.

came in, neither she her daughter tasted any of it. But, because they were
fine and excellent workwomen, they would weave two pounds only of goat’s
wool yarn for ἃ denarius, which she received from great ladies ofthe city and
worked up, buying their small supply of provisions with half of it,
and assigning the other half to the relief of the poor and the sick and
the prisoners, while every day she would take cooked food and bread and
wine to every place where there was anyone in bonds or shut up in prison or
anywhere else, and again she would go round all the streets of the city, and
wherever she found a sick man or a eripple, or a blind man or an old man
who could not stand, she would sit by the side of each one of them and ask
him, « What, my brother, do you wish? Would you like me to buy you
some bread and herbs only? Or do you perhaps wish for something else
instead of this? or do you perhaps wish me to go and buy you some fine
wheaten bread? » And, whatever the man, whoever he might be, said, if
her head-covering was in its place', she did not leave him till she had satisfied
him. And, if she had no coppers at hand, she would run to her house and
take some artiele of their furniture and go and pawn it, and thus she would

1 face was covered.

[173] LIVES OF MARY AND EUPHEMIA 17:

μρο ! „> «1οοι us lasım oo Jusos . Juan’ οἷν. loc kam Jo
I aA>Dao .Loäas 3 go) καλοὶ 20 JorD Liam. Joorsy Loos a una.
od Yrks Loon Ja; y-l βοαα" JAusj In ol bl οἱ ‚woansml
οἱ :Jari, oh. osor Mu] Ka, - Jasco Dir> wer Fooı Karo ‚Joa.

y ”looı Lunase; Was Juno " .. Jar, IND205| Nam |Nuamso τα τίν".
ΙἸηαωο Lalo a2; $au> ‚oc looı hun) ‚SD Joor unass > yol
Joa AudDo NER lo go Keraxo ‚Joa I>>Amo ‚Jos Loc er San
Joan KA m κὸ > SUN ..Jlö gl oa κϑὸ OD voraus) "or .sho
Sol I wos me au οἱ μὰν οἱ Jusos οἱ Toys οἱ». .-Lwian
y>2 "ar, oa Dfslo «τοι 3) voanaadlo ala Loc wllo „od
ADo Nil urN: aa adoll aD Jr ..);8lo Lo > oh
KENEGEEREN τὰ τοῦ ἐς Jr 1ρὰφ Isas «αδαϑαὶ {μα ‚ad

fl

1. E 1942- — 2. Erasure followsin A. —3.E om. — 4. A οὐ 322 }5 (Artu ins. in later hand). — 5. E wol.
— 6.22%) wmasallo: οὐ... 7.8 Moll.

satis[y that indigent man; and there could not be any sick poor man among
those lying in the streets who escaped her so that she did not visit him either
twice or once in the day, inasmuch as she was capable of running about all
day. But she would go round the courts ofthe houses and ask, « Is there
here a needy orphan, or a poor old sick widow? ». And so in the case of
everyone whom she found sick, according to the extent of her possessions she
would buy for him, fine wheaten bread and fruit, and wine for anyone for
whom she knew it to be proper, and would 20 round and distribute it to
them. And, if it happened that she had not by her wherewithal to satisly
any. man whoever he might be as was proper, nothing whatever would prevent
her from at least bringing him apples or pomegranates or fish or bread, and
sitting by him and ΕΣ him by the hand, and asking him « What has
alllicted you,my son ? », admonishing and saying, « Be not dejected because
you are in distress and Ms no consolation. Blessed are you [or the number
of unending blessings that are prepared for you in that world, in return for
these distresses which are passing by upon you. Look at Lazarus, how

because he endured and was patient and did not murmur he inherited the

Yen
χω

Ἂς
4

>
=
-

ἘᾺ 42 79}.

174 JOHN OF EPHESUS. [7a]

co er „Harmwo „asaN [1900 ‚Jasaay aa I εκ Jo wo; N
Ns „in, ΝΘ. "Jay Jess aD Als usa) ‚am ΩΝ

Jo) audio „Nasoro IN} ἐμόν» gadıı Jaso.> „"SMdjaso Alan)

„129 «ἴοι Kreise [Nu 5 Das JNua -.Jzar ug Damon Jen

od Joa Aufl; Nas ID) jan) "Alam SD Joo AD; la

Dr. yrad20 οὐ». AD Jooı ana τι νοοῦν höla, aD, μα
ΠΡ Saas bsp sarls Sol. far fan er
JouzaD wur loc han Jr Ir ug ‚Lo Ju orliio, SA
„as of Looı μον. Ju Das on Ikmwlo -.Jasy gar „I Lasıno
Sl wor Das ‚od +01); loc JasAmn J 5 ὦ "ἢ hrs

το" sl „| loan Il » Jul Yo Mfsassol Loc Jan basılo [OD

μια...» oDdas (a, var] aD faası με] οἱ Alyaı <> > Jooı

l, E wa. — 2. E om. ?-

kingdom of heaven. » And so the poor used to call her ‘our comfort and our
visitor’. Blessed truly is that soul for the number of souls that are laden
with gratitude to her and with her bounties, like those of the original Tabitha,
and display them to God the all-seeing; and accordingly this woman was
called Tabitha all over the city. And, when all the high-placed men and
women ofthe eity saw her strenuousness and her zeal, and saw that she was
distressed because she could not visit the distressed in a liberal fashion,
everyone who was earnest in seeking what was for the good of his life used
to entreat her to go and take everything that she knew to be required by her
for the relief of the alllıcted and visit them; and thus she was henceforth
[ree from anxiety, because on both points she was much distressed,
one that she was unable to relieve the sick and needy out οἵ their
small amount of labour, and another that she had not leisure to devote
herself to the employment which she had taken upon herself, the work of
her hands, exeept at night. And therefore her daughter laboured simple-
mindedly and without murmuring night and day, and she would say if any

ol her companions or anyone else said to her, « Your mother leaves you to

|

ey

2 >
m |
5

[175] LIVES OF MARY AND EUPHEMIA. 175
‚Häs \ooD> 20 00 85 ‚ol; ossanı ».Loor [δὶ lu . uagau ds
Koi Do υἱοὶ Nasa) Dame Nur Jo lad 5> dor.
L>Ises Laim ano, yo : ige} losamNS Jans ls » ‚Joa * E75 w.
J-a-1-00 nl |Namasl. Loo Sa a» INS} Js soo -.λοοι
Jooı Laura» yandas Νέας Θ᾽] NSuas > ‚end (sa, (yo
δ 301» om 0001 N κϑ3ο Ιμικω Nu200 ar <> IC Lunısoo
> u ων] μοὶ 13 Joan Kara) Jo Also os βιουαρο [Aus
du „2 μεν JAsoy ng ya5'|o „Jess, Jr Nas’; Lo
Jost et | er! rad JAoläs nos Na0lo „das
"οι > XD wor . J20l »D SD Joor al.>Am . aa; χοὶ ΕΝ
win ud nam ‚ori fun us dl Μὶ Jay ylanı)
walasno ar Al, Nam zöo Jun us Bor Jo dus

1. Eins. &9-

work alone all day », she on her part would say', « My mother's labour is
greater than all labours; and I receive strength from God through her
prayers. » And therefore this blessed woman had a little freedom from
anxiety, since her daughter laboured for their own necessities, and as far as
they were able she supplied the needy, and she herself without much
solieitude carried out the ministration to the distressed and needy and
afllieted all the day, and afterwards she would further gather them together
at her house every day and relieve them out of their labour. And in conse-
quence many would entreat her to accept what was required for her own
necessities and those of her daughter, and she would not consent, saying,
« May the Lord save me from eating the strength of human beings,
and gratifying my body out of the toil of others while it is strong enough to
work, and receiving in my spirit the stains of their sins ». But, if anyone
pressed her on the other side, she was displeased and would say, « A truce
to this charity of yours, since you wish to pollute me with the mire of your
sins; my own blots are suflicient for me. God puts strength in me and in
that poor girl who is with me, both to work for our necessities, and to

1. Sie syr.

176 JOHN OF EPHESUS. kei

} I «οι ar ! pap ϑοιο Dan yol u) ano „Ina
x al a In N. >klo “τι εὐ ον. Se — d

2 ΚΑ νον. boo,> 9 lo so ul Jar " hors μϑοι PL .yar2 3) Ἰνὼ lau
. Laxı2, ΙΝ" „aD; „Ayo! Naso .)Namıal\s0 aD 420 sol
γα τον JB oo Pl „> ‚loc Isa» ὁμασο. Joaas -."loor ass Musa)
ep >> .30 [as0,>0 ‚aD Als lo ol βϑοοιο Lu] JaD μοι
may μοι "Lo 5305 dor Ir >09r> us „> A.las „mis
5 Lila J οἱ aD Re! . Joorn οι Du omas [το JNuusa)

Ἢ aa dar οὐ Id, Jersos aM JsoNal; Jun] Liu] Jan os
Jyoaso :Jooı Ju-805 „> ΠῚ οὐ ons om Muly oo .„30ly worogas
Ἶ aD aaa; gro κϑοιδι :αϑδν «το ask] JNu,20 wann) NEL)

Ns ja>"| Saas Jule las, Nasa) 0a Sa nomel
4% 1. E lQsı. 95. Ε 0. — 3. E ἰἸδωϑαρ com kıs- — 4. Eom. 0 —5.A mul.

minister to our brethren according to our power. » And so they never ate

x except from the proceeds of their labour in their house, unless perhaps one of
Pr them might be constrained on some oecasion to perform an act of friendship !
somewhere.But in this way they were continually oceupied in this labour, and
moreover in fasting also and prayer, and the recital of service ; and, whenever
ἢ the blessed woman was engaged outside in ministering to the needy, she would
. perform her oflice (κανών) in the street while going from one to another, and
εὖ likewise also did her daughter too at home as well, and at vespers, nocturns,
and matins they recited service together. While then this blessed woman
; was with all her power running in the line of these great practices and in this
perfect course of life, neither did she miss the great benefit derived from
N another labour, in order that the saying of the Lord to the man who had the
e five talents who said, « He that hath to him shall be given νυ", might be
[ulfilled; but, when the persecution took place, and all the convents round
the eity were expelled from their places, and the adversaries occupied them,
Ihen that blessed woman, like a harbour (λιμήν) which receives ships from all
ὶ 1.1 accept hospilality (? 3, Matth., xxv, 29

ee EEE EEE EEE EEE φ΄.

[177] LIVES OF MARY AND EUPHEMIA. 177
Na 0 Jeräxo Ja “a | μϑοι -.or> guulAlo «ον κοῖς
δος, ας oo Joor NS 51}. SAs0o ‚Lurıso oo μιν ya
9001 gep Me ..J#s0r> lonaasso [δον JUNI] Lady καὶ .laanzior 0
Dr I 22.Luos INS δι Ir lo Aal] "or vor olamı lady ἡ
Jasyjaaso ‚lo, habs .Jyöuo Ausz Jlaxo.s as @j0 "uno Jooı
Slo .or> Jooı κα Joy Jr Do L>Niso Jusjao οἱ 1» ro 530
hooN> Νλοὶ .ὀμμοδο do MNualslo [Assio ‚Nast JA55o; INgro
a lo "Lö ads Das Ana u] wa kan re
Joa Id Iopoy> -.loor dd; DAso sılrado „Lusä) > JNssas N
sl So hayll ol wu] alyus Kol ad "aD ϑο Pasils) ας
οἱ Ian κϑο ep 0 Jan Ass ger 20 Jusos ‚Jyus wor
rel: or οὐι Saas » Joa 15} rad ho,20 „an aa

1. E au u5n. — 2. A 20 (sic). — 3. E A800: — 4: E Dam. — 5. A |Labdr>-

sides that they may lie to and be at peace in it, so herself also received and
relieved the persecuted and afllieted from every place; and, because there was
no place for the convents to enter away [rom the hereties, they were
constrained to find quarters with her as with a devout woman renowned for
her manner oflife. Butshe found means, and hired spacious rooms; and one
which was suited and adapted for the purpose and of great size she turned
into an imitation of a martyrs’ chapel, with likenesses and pictures, and
chests', and. everything, while the oblation also and the Sceriptures and
everything that is proper to a monastery were in it; and she prepared great
mats also, and curtains and rugs. And for herself and her daughter she
made provision in a certain inner chamber; and being a very wise woman
she alone devoted herself to ministration with the blessed men, and her
daughter, because she was a child, she would keep in security within Thy
day and’ by night, lest by the sight of her she should harm anyone, or be
herself harmed by anyone through the sight. And so from that time that
martyrs’ chapel harboured not fewer than ten or fifteen, and as many as

twenty, while with the labour of their hands which they disposed of outside

1. Either for relies or for the sacred vessels. — 2. A om.
PATR. OR. — T. XVIL — F. 1. 13

ΤᾺ Δ8 ΤῸ Ὁ.

7715.

178 JOHN OF EPHESUS 2.278]

Jan loc |,axo -Lojo Luadgs KA "or> Loor Juisy «aD μοι aöh
OD Lo Jo Kuno -.Lomo [uad)" Jain La>o; > Ἰοοι JLaa00
Joa Ja Am Nasa ds [an wo „> .ooo1 al! has Ns
> 20 ‚SD 0001 ira J>a I, saw : μᾶλ wo "olo wolo
4570 :JoANN Jady sau SA Slam oocı ner Na is So
SH δὸς ul; "NAror Loc | DIA2o . \golssaad olssar os.
‚1m Joor Jar } ἢ gopas Pays > SOLID Sao, ‚oo Am
-|Aoja> ‚oopas ml; os 0001 Pe! Jan ὦ audio KEN „lo
» Oad0,D Joa (aımo .sluan O0 "als INSA3 span Loc LAU
Io «καλέων Kap rmis] oc elle rg «ἡ τῇ “ὦ JLol τὸ
‚son 1oor a5}. Jh vu Jul Ja Jylo Jocı Lass ρα «ον
ΚΟ Ν ΞΔ» οδι „hunsso ὼς oNsl nv u aan ‚öl „> Nopadio

1. Eom. — 2. E «315. — 3. E Do. — 4. Er; Oma — 5. E «arsl. — 6. E sing.

she would therefore buy wheat and lentils and herbs, and make bread and
cook lentils and herbs from evening to evening, and thus she would relieve
them, as many as came, while she herself was occupied in her ministration
the whole day, and moreover also the blessed men too were ceaselessly
remitting(?) matters to her'. When aceordingly they came to her from all
quarters on account of her love toward God, and the produce of their labour
was too small to provide for them, she was compelled, in order to relieve their
distresses, for their sake to accept what was necessary for them, while she
never joined them in tasting ofit. And, if it happened that there were some
reverend men among them who constrained her to receive the blessing with
them, she would bring a triple portion® of her bread and all that she
required and set it before her, and so eat. But, if it happened that strangers
whom she knew to be in need and not known in the city came, she would
go out and go to some persons of high position, and make instant demands
of them, saying : « A mighty matter 1015. that you do toward Christ,

whose property all your good things are. And now lo! you are smearing off

Affairs of business or charily? Or render ‘were sending things lo her’. — 2. Three loaves? Or

three limes as much as she alte?

[179] LIVES OF MARY AND EUPHEMIA. 179

game „an5lol > οὐ erg Jar ‚Laoro ul du on
holy Win ans al] Jun «Ἃς οὐ „aslasıy wor Jar Nil
Ινααὶ [τοι ass Nast με] χοὶ kann ΩΝ δ. ὡδὶ χοο σα all!
m, als horn ‚Joa Kaas [1915 " am 9 us] Sa JabusNa + ausva.
000 rsaao |Nsaamjl Loc }}}}} yaso : ‚Nu: lo Js Suse 0001 * 1 77 ν΄.
El τς N ER ee. Se] as μιϑαθοῖς
οἱ nauımy ED ΔΜ. locı μϑῃ "ya NJLus, Suamo Jusoro
„Joa lo 'kasımo "Lohse Jos IND] οἱ :faras] usäln
ha> κα, Jaja s SA μο Jo I | rn! JNso Joo θὰ
ΤΣ Χο χὰ zus Junoy «μοὶ > MD καθ > loc Jam
:Ly>a.,0 "ads IJNäx} ya aridio © yazmısı 32 axanıo
μον Nayo Joass alas JoNio pop; |Näslo as Do
yaaldo Nil voran) Juno ou u] Ss Jo zouas > saxıo

1. E B809: — 2. E wad5. _ 3. o written over marg. in A, E ἔβοδ οἱ: — ἃν E Jexumo, — 5. E

ins. 5 init. — 6. A 597:

your superfluities on him, and you think that your charity is great. ‘\WVoe
to you, rich men; wail and weep for the calamities that are coming upon
you’'». And in accordance with the text « The righteous is bold as a
lion »*, so this zealous woman would boldly rebuke everyone without fear of
persons, insomuch that the high-placed men and women of the eity were
afraid of her, and, as soon as she was going up to the threshold and they heard
that Euphemia was coming up, they would say, « Woe to us; Tabitha has
come upon us to smite us ». And so therefore she would boldly take all
that she wanted to give to anyone who was in need, to the blessed guests or
to sick widows and orphans and needy persons, or perhaps sick men, and
go down. But, if anyone was recaleitrant and did not give cheerfully, she
would make him rue the day by her words, saying, « Is it well that you
thus sit yourself while slaves stand and wait upon you, and enjoy a variety
of tastes in dainty foods and in wines, and of? pure bread and splendid ru

85)
while God is knocked down in the street and swarms with lice and faints from
his hunger, and you do not fear him? and how will you call upon him and
he answer you, when you treat him with such eontempt? Or how will you

| 1. James, v, 1. — 2. Prov., xxvım, 1. — 3. Sic syr.

*Auaveb.

* B/78 στο.

180 JOHN OF EPHESUS [180]
οἷν, jaml Lau] οἱ ‚kuasas ou ἊΜ. har] ?o] „omngaal Hoc 115
EAN gm or "sg Foot his βϑοιο LEN ya
ID χω J Jam: Jsolz wär „ol ‚> ET ze
ID" | !JNaas ‚00,9 Way .loor δα [μοι er a "νοὶ. nass
«Ὧν Io nl SD an. ul JLas «κοι :)No;A0
lo Pl ‚bay ΠΝ Foo al, aD ΙΜωρμο ! ol kai a Läsam
Jarım as] Jadyy . Jisamo Loc ἔϑροδλο |hunso JAu5olo koläas „aD
Joa Ja Ju ol Lina] .Ja050 os „oo ru >’Kkums| ol
Asas 'ωωϑομα 5} "004.300 ‚Joor [las SMS „oor200 ‚oo Lusıso
go Dach AS Am AljiNo „\Jooudın Iocı J„aano [ἢ
kan; «ὃ “οἱ » Nu Jsaspdo ‚LussoD u J1 Iron „2 p-Ano
„duo 2 .)ADSu0o I. au Ssha>or 0 «οὐδένας, Joor wyolamo audd
+> +.Loot Ja>Doro Jusoı Ir μοι Js Du lo ERS VE ud Jolıwo

1. Ε 20: — 2. E om. — 3. Mss. ebadsy. — 4. E sing. — 5. E |Dumsl. _ 6. A weraominll
E Φϑω ροϑῇ.

ask forgiveness from him? Or how can you expect him to deliver you from
hell?» And thus she would pass judgment upon them, so that those who
were secular (?) were a little olfended against her in accordance with the
saying « The fool loveth not one who reproveth him »'. But she herself was
so earnestly bent on relieving at all costs distressed and afllicted souls who
lacked human comfort and satisfying their needs that even the whole city
did not suflice for her business, but she would even go round the inns and
roads and habitations outside also and search, lest there should be any needy
man or stranger laid up sick in one of them, so that she in fact found many
and relieved them. And some she took into her house, and some she carried
to superintendents of hospitals, and gave charge concerning them, and it was
chiefly on her account that they were received and tended; for she was
known to great and small in the eity, and everyone recognised her on seeing
her even at a distance by her quick and rapid walk, since she would walk in
this way summer and winter in mud and snow and frost without anything
whatever on her feet, with her toes bruised and her nails torn out and the

1. Prov., Ἀν 1

[181] LIVES OF MARY AND EUPHEMIA. 181
Jo «ὁμαα ματα λον. No a) ἐς jasmo aaa" | Dos
San [οοἱ al. u] No u 2 al apa J Sl Loc Lmra)im
on ἢ a rl ara ἽΝ σι any gie 9 ο SED 000 he ls
“a .)Nua) Njuas Liso uaası καλοὶ | "a8 irn as „a
Kann Jo SA soo] [SDolo Jar; Tl Pr ‚Joa [δ] —!
Nr Νὰ) (as οοι 5aryy Jun] - su daas Loos Kor Kusoto ‚os ie
"ΞΟ. :|Nu. so I)N> u al. ol; a hal ΕΒ. scan
το 5 ha «οἱ Kuscr -.1ϑοι kr )ao-asoyo Day Juan ER
» Joa NA kuso Das dor )airl rad: La! ‚JNuyso
1 ee EN μὐἱ μοι
is; Jay Doc 2 ‚Jan; Dasarlz loc KAuor N) Dn ΟΕ
οι χοὶ: "ἘΞ... SD Da JNausadD SED Anl ns „N
ον 9 Nas 0 rd: IJNuSsN> Jooı χα» ββαρουίβϑο LSS> Sao

1. A Οοδοο. — 2. E zasDso. — 3. A sing. — A. E 'nliaye

blood flowing from her wounds, and she would not consent even to treat them,
while everyone was very sorry for her on account of the state in which they
saw her; for indeed we ourselves too would often jest with her and say to her,
« Do not kill yourself in so ceruel a way, Tabitha »; but she would say :
« When the end of a thing is corruption and the worm, wherefore do we
preserve it? »' And she was so energetic in her task that the mouth is too
small to tell the story of her great labour; for, just as her sister Mary in the
city of Thella was celebrated for her perfect practices of asceticism and
quietude and renuntiation, so was this woman also in the city of Amida; so
that the fame of these sisters was spoken all over the East, everyone being
wrapt in wonder to think how each of them in one peerless mode of life was
strenuously applying herself to store up righteousness.. When then the
blessed woman had completed a period ofthirty years more or less in such
practices, and her house thundered night and day with the praises of the

1. This must have been while John was living in Amida, i. e,, between 530 and 537 (see Introd.),
and the story is with his usual carelessness misplaced, for the monks were not in exile at that Lime,

and the persecution mentioned must appy. be that of 537.

2 rn

FH

!

25079. 7%

*A4ıreb.

182 JOHN OF EPHESUS. [182]

«ΑΝ pad? κϑὸ “so J .} 915 «3 δα χοῦ: οὐι AS
IN; ba) la! 0 «οἱ ya man La! bass
000 rl) SCH "Laie ba. gaHams | erst Aı2050B
Dr Dar opel pp bass Jro Abus Nobas Ins; LupDas |
JNuyo us wos ad "feaamis] „m „No ..Jyor unse ob
Das. Län, Jo wolus mas aD DA old opiadöo
Jo ul !aS50lo «οἱ anal Ojpao ‚kuss don „Namo
μοῦσαν. „ıso az +20 «κϑομι βοῦν Jlaslas Mis ul ver χοὶ
Ιοοι JDsa Aula so SI :usil] Jo lan arm] ns ya20
> IDEEN 8] 13 Ja ya aloln; u>soh> ᾿νωυϑαὶ
Du lass; ujpasado „oa masiuD Na; „Juno war [0
pl -.D 0001 a κοι ara Jr JKSo „20 Nas BrND, =

1. Eeoljaglt: — 2. E. kosdein. — 3. A Momı9]. — 4. E Solo. — δ. E ins. ga 00m wel.

ε

saints from all quarters, Satan who is always envious of good things did not
neglect to stir up a trial against them, in order to make them lose the benelit
oftheir great and spiritual business and deprive them of it. Then he stirred
up against them the heretical envy of those who held power in the church, |
cruelly and savagely and mercilessly, in that they said, « These women are
disturbing this eity, and the eitizens fear and honour them more than the
bishops; since their house has been made a cave of robbers', and they
receive and shelter the deceivers ». And they sent and arrested them and
brought them into the church, in order to make them communicants in their
impiety. When they had brought many inducements to bear upon them
both in the way of threats and in the way of blandishments and they did not
yield, but the blessed woman in confidence that fights with death even used
vehement language, saying, « As for me, may the Lord Jesus Christ deliver
me from eommunicating with those who divide him, and with those who

proclaim a quaternity in place of the Holy Trinity »°, and, when those who

l. Matt] N 3. — 2. A similar story is told by John in 4. E.. τι, 39.

δ

[183] LIVES OF MARY AND EUPHEMIA. 183

aa) jun] Mus LALL a2! 9290 - Aul.ano Mac MULAn.

„mi ΙΝ. οᾶ.. Nas)] βϑοιο .[γοι > Nas an Nusa}

ἊΝ aom 5 [bon > asoo „ask; man os IN. ” Jsag>
„Asa „20 „ol Ἐς aml | μιϑίαο ml, λον konn τκϑόμαθα
οὐ am AD far army u DA, N .Jy30lo „oar> ἰοοι Joro
Jjaaas Jasö| Jo ..Lass| bin “Da zu) Daax Jar > van «...)
ἴσοι "ο΄ ὕτἷς DS JNu,2co :losjas ud ou „20 „sono 430
ohne ulm ol; „a ‚Aus das mo Sorge ana] ‚md
ὡοιον οὶ ἼΝΩρμοΣ AD arms [59 [γ51ο Sam JLslo .Jooik, Jocı
i>j lo ai gl Jon Jam da "lol. ol, μα ἱ .Jooı
ads yaDsjoj) „al wo Sp a0 Sl Ινωϑαὶ Ja
a0. is do 'Nisa) Jan; dor μᾶς [5 host „uasöo „Do
Ν...3}} χὸ! «οι «3.29. 22 Ze N ln > ll „20 ao

1. A bis. — 2. E #9 Nur: — 3. Epl. — 4. Εἰ sing. — 5. Eins. «93:

deserved these words had heard them, they were seized with furious,
vehement, passionate indignation, and they ordered the blessed woman to
be confined in the lowest dungeon of the prison as a punishment for “this
audacity’. And so she was confined for thirty days in the dungeon, while
the whole eity entreated that she might be released; and they bound
themselves under a curse that she should not come up thence till she received
the oblation there. And. when she heard it, she would mock at them, and
say: « Would that I might undergo sufferings in return for the sullfering of
him who suflered for my sake on the cross. I am glad to die here rather
than to die in denial of my Lord and my God ». And, when they saw
that it was impossible, and the whole city was grieved on her account,
they released her and expelled her from the whole eity; which also
Satan had been contriving to bring about. And then all the poor of the
city were oppressed with sorrow and great afllietion, Tinsomuch that' all the
people of high position were distressed. But they left, and went to her
blessed sister Mary, and it was their wish to go up to Jerusalem ; and they
went up and prayed, and returned. And so these blessed women were
bufleted by the trials (ἀγών) of persecution for five years; and, having
received one another’s blessing, afterwards, thinking ‘hat the fury against

1. Or “as also’,

E 79 ν᾿.

"AUuLvV°a.

* E 80 Υ΄.

* Ahuveb.

184 JOHN OF EPHESUS. [184]
JaS ὡοδι «ἔδαδο Ομ καλὸ „ol gaasıı IN ΙΝϑαω, looı
go ala δα; asrao ka, Ara „o Js ἐϑι τ
ul) ul amıslo aa od (Far καλοὶ lasonl] . Lac
Ang Ν ΔΆ JNausad "os wär la> pad χὰ Jadyy . od
μω us Ado ΩΝ N] χαθαῦ as 20" "Ljsolo Jon Lab
ἌΝΝΑ χοὶ Joa Nasa; δ Ναὶ NSS 950 u als „wol,
dinge HÄDA 0001 N καλοὶ „50 «μοι Mas la
> anlı5 «δ ὧὰ hl Jaasy wis aauhal JI, „od J,>ölo „ul Io
aan Li.) „AD adaNio| I er aa ‚Miunsol Nas [595
“aa L] ols «δὴν ®lns9lo λοι μμονδο Lölez "el la Lnoo Lnel
Jo am kasolly os “m Lisa Na. was urlo καθὰ
ad LI "ng DI aan NS un ad μι Jr uamsll

1. E ins. &9 00%: — 2. E ae anddße- — 3. E Lisorlo. — 4. A LDe. — 5. E „addus. — 6. E

Irely. — 7. E Bi:

them had perhaps abated, they returned to Amida and came in secretly, and
they resided in a certain gentleman’s house. And, when it began to
become known, and the adversaries began to speak about them, those
in whose house they were residing were alarmed, and they besought them
to depart, lest (as they said) their house should be plundered. But the
blessed woman was distressed; and she cried to God, and said : « My Lord,
thy merey knoweth that I have grown feeble, and there is no more strength
in me. It is suflicient for me ». And the same night a summons was sent
forth for the blessed woman according to the request of her prayer, and she
fell into a sickness; and, while these people were troubled on her account
and in fear, she called them, and says to them : « Be not dismayed, my
children; for I shall go out from Tamong you' this week assuredly ». But
they did not understand her words, to what departure she referred. And she
called her daughter, who was called Maria, and said to her : « My daughter,
be comforted in Christ, and keep yourself in purity for the Lord your Lord to
whom you were betrothed; and be not distressed, for I am not deserting you

(far be it from me, my beloved); but Iam committing you to the Child of my

ΚΟΥ jur house’.

[185] LIVES OF MARY AND EUPHEMIA. 185
| Hull lad Kaya ode .. Like ul) |Nusapı ud
N.amso :s las Maya „0 ‚Jo; Lars Jo, Liasası Js „oorlo
.)NoN Jlas. LS TEN ἰο Solo EN ll μὲ: : solo οἷς
Jan var, Lo mans sol. Srel Nass . Sao „2 "+ E80w.
Ass ass os Sl. Las j „20 „Jsaa> Io Saas Also rast.
Mia ὁ μ-5 Aaso ‚ua an Ns el Ja), | NSaaD »
No Los » :9.20|3 aa AD, [maxso ‚omas RT
Bl aA N al Jar. 0 haly war ol Lasse :ömals
„20 ‚Jo las has 3 Ns ‚joa Asia, ρος ‚Yo ΙΝνωαβϑαῤ

οἶδ 29. ‚Ja 0 Haas uelo sh. Io ὥρα Jr a5 μοὶ ans
oo τ} Musa) SÄDn Lady .,Joor ον μοι Day pam
x arllo wsaal (adiyy „ads μοι So ‚Das har SloNial
«“οαῤοῦ δα. us) an ‚300 do Dust IJN-a-;.0 Ja,

1. E 9-0 Las: — 3, A alas 53 E Ὁ for» — 3. Eom. — 4. E lom WS» 20. — 5. E ins. lon-

blessed Lady Maria, and to the holy one herself, that by her prayers you
may be preserved, and may become a temple for the indwelling of the Holy
Spirit of God ». And after laying many charges upon her, and sayıng
positively, « I for my part am going to Christ », and committing her to the
divine grace, while speaking, she stretched out her hand, and made the sign
over her in the name οἱ the Lord Jesus Christ; and she extended herself and
| - looked toward heaven, and, while her eyes were raised toward heaven, her
soul passed away, while everyone was seized with amazementat her departure;
and her daughter remained alone solitary and bereaved. And on the next
\ day but one after her mother’s departure, while she was in misery and was
| sitting in her grief, and she also was near passing away from life, lo! aman
, eame bearing a letter from the blessed Mary, who had passed from the world
to God ten days before. And certain persons on it coming to their knowledge
prevented her niece from hearing it and her soul flitting from sorrow, since
her whole hope was now this, to go to her blessed aunt, and share her manner
of life until her end. And for this reason they prevented it, lest she should
hear the news and be overwhelmed with anguish. These saints therefore in

ἘΠ 81 το.

δ Ἀν 75.7.9 Ὁ.

180 JOHN OF EPHESUS. _ [186]
IA>5 JLsa „os Ir So Bun vr) Mobar ads Ja]
> Πα δοκοῦ Klo > Jar INusa) «Ὁ; MD» kun) ba)
„Mopsayı Liol> Li » ‚Na μὰ ‚aaa [0,80 ὀιβο αν
Homo ho har wor θὲ ..Lasasol or "Ναυαθ ‚Joh Lab Jaso ;
ano - Larlo Ιναϑων" NS} „asaro AD) far 58 wma "
Naso nase ad, Joana „or a ‚Jlamuyiz 'μας [59 Sal
wow > ‚la yo Asa Juus Lm.v 13 εὐ μεθ wol Nu sa)
pn or mi Nipao Kaas dor Nero, La δα us

rer 302)

’rfhaur? Psiyana wuydarı wdduach Amlrı

l, E pl. — 2. Eom.

this way both finished their marvellous courses together within eight days,
each of them carrying the great load of her merchandise. The blessed Mary
completed sixty years in the course of sanctity from her birth down to her
departure, walking in the road of perfection, and labouring toward God;
while, as for the blessed Euphemia, she too accomplished thirty-five years in
this course of perfeetion, thirty in ministering to the saints, and five in the
alllietions and the contliet (ἀγών) of persecution', that is of martyrdom for
Christ’s sake. And her blessed daughter yet remained, strengthened by the
power of her blessing and of her prayer, while she too followed elosely in
the footsteps of these saints, and began after them to take up the striet course
oftheir practices.

The history of Euphemia and Mary the sisters is ended.

I. If “ministering to Ihe sainls’ is to be taken literally, the 30 years must be dated from the
perseeution, and, if that of 537 is meant (p. 181, n.), her death would fall later than (he composition of
the book, so that we have probably only another instance of careless writing.

A

[487] LIVES OF THOMAS AND STEPHEN. 187

rZulda τόχλρ τόσ τι .τλοα λ δι λόνι τόδυλ χιδι "Sad

τχιλα. τόλσια τσ. οὐὐτα τ παντί δι (τ σα τα

ann al lag]. τσ τώτστιλρι nlInsawa
rd

» alıms] Lusssono [aD kurs Nun, 00 san ‚As =:

„Jod; ala > JeorDo τορος pas ..yas lasse Ds "wanna
Na [539ι „00 ‚Joa ὁ x Load, ΙΝ δυο» wogoopamy' JS „us
JADS20 Πα λα, „u So :|uds Lad, AD OuDas καθ
INLan unsamsllo ‚Jo Jost Imerdo Jar; Joa χὰ !! >oos101-10-003
.Joot daD <=! J.jaa .’oooı Nam I aus Jul JNaDnas
sul So. Suuam οι „200 DO LM IN: «Διὸ Ιμδϑο νὰ
ET. hei LI aD? Ιμὸ ads INm)Nao 0.53 Jans

1. This ch. and the next two are in B, f. 167 r° b. The heading is : 890 lasr20 ἰδῶ" rd) sol
οὶ» δ ϑοῖβωο Ijno wis jasıny Nosaso ἰτόω Ihoro μϑβιοΐο Koll us kun:N. — 2, A μϑβωοο. —
3. Mss, wouudoa. — 4, B bonasa, Da} wopamy. — 5. B \Daa} wopamy. —6. Bom — 7. B
\8as,0 La ws lasl 90m lat.

XIII. — ΝΈΧΤ THE THIRTEENTH HISTORY, OF CERTAIN SAINTS AND SERVANTS OF
Gop, Tuomas AND STEPHEN AND ΖΝ Τ᾽ THE NOTARIES (νοτάριος) AND syncelli

OF THE HOLY MARE' METROPOLITAN OF THE CITY OF ÄMIDA.

After the decease of the believing king Anastasius who is among the saints,

when Justin? was set over the kingdom, he was making a beginning of

divisions and contentions in the church of God by introdueing the impious
synod of Chalcedon; and from that time forward by order of the same
schismatic king everyone who did not assent to the reception and introduction
of the synod lived under persecution and expulsion, and certain members
of the church were accordingly banished to various places of exile (ἐξορίας).
The beginning of these things oceurred in the year eight hundred and thirty
of Alexander’; and from this time forward were clearly seen in every
man’s case the love that was in him and the foundation of his heart and the

1. This name is frequently thus pointed in mss., and I therefore write it so rather than ‘ Mara’, —
2. Mss. ‘Justinian’, — 3. 519.

*B167v°a.

+Au5vV’a

*B167v°b.

Αι ν» Ὁ,

188 JOHN OF EPHESUS. a]
ia ste Jardin Tisol Ἰδι τα τος fe „ja, 5ΔτΠο΄ 3
NS NJLDo Do Wusor uud "Jjaas lad; JlauD 00 μλᾶς

woan Walso „ol; JBaamus] Ὅ| 39 aD "air lo „wor ALS BE
Jasas „Luna RS aa) ρον Jo ..Joors human yas Judo hang
war HD ἊΣ Lot has DEM 09 .Joors [..5}} opasly umiasyo Hason
JNaxrio Nuss Liam] ds Hasä mo Jigas Lmwo)lo Kama
ad: Fi I Dol> ol oogıo adj lo aamıo aN!a00 .ooar "5,Naso "J;Jlay
Nuson u ZEN 2 5255 F axsaraı N 0001 20 Jo, OA <>
„aa Numa sus Jo kaso Jocı “> on μον ΜᾺ
ya wa κὸ Pads od "νέο Juan Jam] JuJo JA
og sr Noog vod all jo os Saamisı sr Jmlıs

1. Bom. — 2. B Ilagay δ. — 3. B In>|>y b5aA2. — 4. ὦ erased in A. —5. B [5[μ6. — 6. B = jaam.
— 7. 15 er — 8. B olo. — 9. A 151893. — 10. B as as. — 11. B bel boy Sao INS. — 12. B

bads- — 18. Β & Se

lirmness of his will, those who had' the love of God, and those again who
had' the love of the world and desire for positions of power and inelination
toward the renegades. These things therefore quickly reached Mesopotamia,
and overtook the holy Mare bishop of Amida; and he took upon himself to
suffer perseeution and expulsion with Christ, rather than to depart from Christ
and occupy the temple and the throne of temporal honour°’. This saint
therefore, with Sergius and Stephen and Thomas his notaries (νοτάριος) and
syncelli, were’ sent to a hard and distant place of exile (ἐξορία) at Petra; and
they accepted itand departed and went; and they were there in great distress
exceeding their power of endurance, until their lives were near disappearing.
By reason of this distress therefore the holy Mare was constrained to send
the virtuous zealous Stephen his deacon and notary (νοτάριος) to the royal

city, in the hope that he might perhaps by the intercession of anyone whom

I. The verb is not in the syr., and the sentence is ungrammalical. — ὃ. In 519 Thomas was bp. of
\mida, but died after Ihe order for his expulsion, and his successor, Nonnus, lived only 3 months,
aller which Mare was appointed (‘Zach. Rh.’, ὙΠῚ, 5; Assem., B. O., 11, 349). His expulsion was pro-
bably in 521. 3. Sie. syr. From the sequel it is clear that M. only was banished, and the others |

om} ed him voluntarily. Sergius is not again mentioned, and from- the return to Amida
we find Zwi’ in his place.

+
Pr
=

189] LIVES OF THOMAS AND STEPHEN. 189
5) ka Luna 9]; !harlı οὐν τ αι JAN am 2
pe "yo oe „Il amılly (ana Jr :’anyyo yal 001 sooo,
oo “ir "}5959}}: Las „had! J;Ausah oa al ans ΟΠ
JMaD> οἱ or Is ‚Lasde Jun) οὐμϑ Lo ouMuly wir ansias
χοὶ ‚Na 081 μοὶ ΝΑ „5 Susor [τοὶ „Loc JA Ku Ama, γος
Nase ὀμκϑον NGErC hans, ol yuny JNoSN )as,asıaa,
"waras As οἷο mA μοὶ Joor woodsl; „dns ufioco, >
Sl το JEND Don βίου zaasıo „DD ya οἰ ποδὸς, ol 550
NS 08 SA wir "Jlaaıd καθὸ ."Loor Kannaso [γοι wor Iasor3
hafo! Sa.o eins a NOT Isa» rs waso Jooı NE
μμεὶ saamıs| wor μογοδο ooldo .Aulo μοι μρραϑ ἰθμωκαα
ΒΡ μι ‚Sao .Jooı De ON DA-S ὃ ml oa ol; a WET)

1. B hal ab. — 2. B "ροί. — 3. B ins. Ἰονδν. — 4. B be eo ab. — 5. B Ih rll — 6. Β οἰδρα,θίο. —
7. B wun;890 wadglämjl. — 8. B ins. «ϑοῦδ. — 9. B ins. |Mo-N. — 10. B Hamas. — 11. B oo»
Ἰϑορουθὶ |jopmas| Jas,oSo

God might put in his way be able to have that place altered for them. But,
when he went up, the good God, who, as the divine apostle also says,
“is faithful and just, who will not permit you to be tried more than ye are
able to be tried'' directed the virtuous Stephen to Theodora who came
from the brothel (πορνεῖον), who was at that time a patrician, but eventually
became queen also with King Justinian®. She therefore, when she learned of
that distress, as if by divine instigation, because she saw that saint's distress,
made her mercy manifest, and made entreaty to Justinian her husband, who
was master of the soldiers (στρατηλάτης) and also a patrician and the king’s
nephew’, that he would inform his uncle, and he might order relief to be
given to these distressed men, making this entreaty even with tears. And,
through the grace which cares for every man’s life, it was done and an order
went out to them to come to Alexandria. And Stephen the deacon took this
order, and brought it down, both to them and to the holy Isidore another

bishop, of Kenneshrin', who also was exiled there with them; and according-

1. I Cor., x, 13. — 2. See Proc., Hist. Arc., ıx. Juslinian’s marriage followed upon God. Just., V,
Iv, 23, which, being addressed ‘Demostheni pp.', must be dated 520-524. — 3. Syr. ‘sister’s son’. -
4, Chaleis. For I. see Severus, Select Letters, p. 58, 66, 153, 166, 369,

Br1l68.rTa,

* Au6T°a.

190 JOHN OF EPHESUS. [190]

has) o&> [οι JNu.do, "Wal ‚usa Don ‚som! Joa Kus5aso
‚yoy D2 0 rd: IND aa2%0 is DV 0, [5.95.5 SD Loor jur
<! A> .000 hl )Nusa> "> δὰ» Jusä) N Kerl >
Da > gan] ἊΣ alan ‚oo Io ΙΝ ΝΣ Ju5y
.JaNIs )lasy>pa>ı y.lo .)NamalD; »εὶ oh ker <> «““3 59)
Jod; Jill ze omas Jos "an μοὶ ap γα Lam hal
Wa Lip se Ta. [μον Je] Samen μεθ Ὁ, JAros
aD "ulm <> Ja2oy> or kam 09 wly ku] ‚Jasilo Han
J5Num οὶ [Nasa lo a) μεὰ χὰ . Joan ως, μοι Jana
ID ana ro Jasjaa> ..000 pas Ja>a> ss JNoo,> De)
Kay hrs öl Joa ὠϑιοδ οἱ Jan me μοι οοι Duascı ,9 ΕΣ
„aor>r +. soo] onad 20 001 yon [θα οοθὶ Jo kan yanı

1. Β «δον μέϑαδ. — 2. B οϑ' — 3. B wDDa| „u Jam τ |of\y |Las;2y0 pelo 09er |Dmauo. — 4. A

Er. — 5. B jsaiao D- ı-6. B wand μέθοδον Iju. — 7. B om. — 8. B uugams9. - 9. B bis. — 10. B
ins. lo9- — 11. B ins. o0m.

Ιγ ἃ great relief and deliverance was elfected for these blessed men, because
at that time this city became a habitation of men driven by persecution
[rom all quarters, and a place of reception for men expelled from every place;
and from that time the blessed men were quietly settled in the same city.
But, alter a short time, some cause called them to be in need of a utensil
(σχευζριον) such as they make out of the leaves of the date-palm for household
use; and, as it were by the dispensation of God, an old man was found selling
them who lived in a certain desert in the region of Libya belonging to a
village called Mendis', which lies twenty-four miles above Alexandria, and
this old man had also come into this desert from Palestine under
persecution, with other blessed men as well as virtuous blessed women also
who were living in quietude in that place, in a certain tower which had been
set up for defence against barbarians®. Since therefore this man came from
the territory (χώρα) of Amida, and the blessed men who accompanied the

holy bishop Mare saw that he was an educated man and spoke their language,

W.of the Nile, now Mendishe (Yakut, Geogr. Wörterb., ed. Wüstenfeld, ıv, p. 661). — 2. Cl.

[191] LIVES OF THOMAS AND STEPHEN. 191
„as [5.9]: "solo "ον .ormaN ‚aIIaxo ‚Ds <ar> los Dasc
βου! had! μὰ ἃ RER, ἣν μα οὐ 5 ’ oo "sol τοῖν un
«ΚΟ 9,00 ‚na. ’anaso κοΐ „20 ‚AD aaa "unsaim
"No SunaN οἱ ange .JNaı>ä) god Porans 5...) μπὲ
No ad 5 „u oa, DA el ut OD 0001 a045
„a2 5 ul a8 Jooı ysası ..Joor Au] << ) Nur Ἵνα
BNusalı ui :boll μοι .. θα μοι 09 ‚„oro]puo IlaNylo
‚Jay 09> > pas lau ouıs;> yam - oo oh IA SNuns0o
ol Jul .Jooı Ks5As JaSSS 55 χοὶ a) 20 ‚J5jNumo εἰς ες
wars Joor οὐ} οὐ .usrs 5 waaum|z Joor ριον] μος
wol μωροὶ ο᾽ἱο husnsas oo, δ. > »„Muso jo [οοἱ au oly οι
jo II Kos ‚Jos Luis Isoojl. Lina} og JLg βίαν. Μομδίο. Iräse

1. B wmadaao. — 2. B Sl» — 8. Β wl- — 4. B μϑβωΐίο Jeoll μέϑα ὁ as. — 5. B ‚gado. —
6.B ins, Bey. — 7. B ins. “or — 8. B ool- — 9. B |Doyy (sie) "npol- — 10. B lom NMly
lom jatay.. Ijapa> =. — 11. B al ,.539. — 12. B ins. 0,9. — 13. B ins. [γον — 14. A 0,0 B wnodul.

they brought him, and received his mzyqn' from him, and conversed with
him; and they inquired also further where he lived. And, when he had told
them all his affairs, the blessed Stephen and Thomas the deacons conceived
the desire of going out to that place; and he conducted them, and they went
out with him; and they saw the blessed men driven out by persecution who
were with him and the blessed women, and the quietude of the place also
attracted them. And they also told them about a certain large pit that lay
near the place in the desert at a distance of two miles, in which someone
had once lived’; and they went and saw it. And from that time the blessed
Thomas, with whom the chief part of the story and the course of the
narrative are concerned, formed the plan of going down and living in that
pit; a luxurious and dainty man, who from his childhood had been brought
up like a king’s son, who was also a descendant (γένος) of Ishakuni Bar B Ley

who was a patrician; who was mighty and great and eminent above all who
were in the East; and the blessed Thomas moreover possessed an estate
(οὐσία) and male and female slaves, and great riches; and he was so luxurious

1. This must be {he name of the utensil which they required. It probably represents some Greek
word. — 2. The same is βίαια in Susan’s case (ch. 27), and it is perh. the same cave, thoush one
would have expected Susan to be mentioned as the last oceupant. —3. Cl. “Zach. Rh.', vır, 4. Nöldeke's

conjecture ‘ Arsacids’ (Arshakuni), hesitatingly adopted by v. D. and L., is quite out ol place,

τυ τος δ

ἘΛΔθ ν" ἃ.

*B168v°a.

192 JOHN OF EPHESUS. rs
NT.) Le Io] οι}! as (mars JNisy) ἕν al; Jun] SR
Iaads ‚Jo audio " Nor; Jaro μοὶ ἢ οὶ ogı 1 ΞΘ Joa
or Jooı Sell win ‚Joa kan gaaıs Jam )asaıs τ λοι; ua»
:ohLasy > Jo01 χοὺς χοὶ "jo wsäa; Wo. „AmazıS h>} a oa
a] „oo ‚as Lörso kp aapası Lsis ale Man Da! ya un
Suse, So Joa | woir Judas; JKsil ug La] Kusafis
har Io Be ΚΣ 01 ” Joor Joore IS 0195 oJa.00 Jooı
one Kia aan ab wu] II Spass Jade Due! open:
lang ὦ wu op Das Lisa "ansıo „a0 κ οΐϑορθ

„yo Nas Do, Lisa ways [oJ Jusa) ραν, Banacı <!
μωρὸν oo yr>&lo eoaamısly anf ran Ads oo + Mfums
OS Las 15. “οὐν Ja „lo IMs SD „ago a0 ‚sin } 2 Js

1. Boaa- — 2. B ων — 3. B ins. woman. — 4. B ILash, wo ἰ δας δ. — 5. B ins. 98 — 6. B
Jalus SH» jan. — 7, B umaumıdio. — 8. B om > saa9o- — 9. B aoaı91y- — 10. B om.

and dainty that he used to clean his face and his hands with water more than
ten times a day. This saint then, who lived under these conditions, now in
opposition to these things formed the resolution of acquiring ascetie habits.
But, when his object became known, that he wished to do these things, then
everyone who heard it would as it were laugh at his purpose, saying, « All
that delicaey and luxury wants to dwell in the waste uninhabited desert ».
And, though the blessed Stephen had the intention of doing spiritual service,
yet, because he was feeble and sickly of body, he refrained from doing |
these things, saying, « For ourselves this is too great a thing to live in the
desert on account of our feebleness; but, my brother, let us look after our |
soul, and gain a desert by our manner of life and our heart, and always |
entreat the Lord to cause his grace to shine upon us ». When they had |
returned to the city, the blessed Thomas provided for the concerns of his

cell, doing everything in secret, and he gave his key (κλεῖδα) to the bishop's

cellarer (κελλαρίτης), and for some reason was blessed by the saint without his

knowing of it'; and he departed and returned to the place, and went straight

1. I. e. without Mare knowing his purpose (?).

[193] LIVES OF THOMAS AND STEPHEN. 193
<! nm Joa Mus .Joor N RE |Nssaslo [ομο Jlasaı a Ns
οἷν. "No I I AS ΑΔΒ Jh Dodo Jo abino sr Lan
JND-S οἷν 000; ad μιϑὰ 0001 „usa ’alhuı, Juasam » yo

m ass Ns (55050 [io Jän οδι Ja J-13000 ἢ „NDS Say * Au6vob.

Joan mel Da I omas du > L>ks0 Jaıso Jaaa>o ..!Joor "τον".
04 a Da οἷν dor μέϑοῤ uD 0001 usa Ῥ
SS 0, 2 ..booll sad "aD oa As] So :κϑομέϑορϑ
Naar s ᾿ωμλοῦ, an «οἱ uD .ο9 «5850 .oDı ir τ 3520 οια “Θὲ
(αν. 3 wi ass. vo. JNaias m aa) FEN
μοι λα Janssm> soor [σοι | ‚ass ws αὐτὸ γἱ LESS u ΕΘΝ
aa so; JAN ον us) Ds aD, In μοι Jar
3, IL uD Noel Ds aD, ‚ların 0 ὡοια οὶ yar Jo

1. Mss. Iyey: — 2. B ᾿ϑρέδνο. — 3, B ndmauo nigdy: — 4. Bad Sr lo ol. 5. B Nalo- —
6. B Po. — 7. B om. — 8. B ins. om>>- — 9. B |Laauas. — 10. B ins. ὥϑαο hass. — 11. B ins.
omSyaras.

to that pit, bravely applying himself thenceforward to asceticism and vigil
and protracted recitation of services. But he used to go down into that pit
and come up again, that he might not put force upon his body all at once and
faint and be overcome, while the blessed men who were the occasion of his
going out to that place supplied his necessary requirements. And so in
that pit he laid great and grievious labours upon himself, and was without
ceasing continuously occupied in weeping and sorrow and mourning for
his sins, and these blessed men (since these also were very perfect in their
manner of life) used to relate to me', « Whenever we see the blessed Thomas,
we find him beating his face, and saying, ‘ Woe to me, my brethren,- since |
have consumed my days in vanity. \Woe to me, since my moments have
melted away in evil deeds. \WVoe to me since my life has been squandereld
in works of darkness. The world has deceived me. The demons have
mocked me. My mind has been lost in the vanity ofthe aflairs of this Iying
world. Pray for me, my brethren, that the mereiful God may receive me in
repentance, and not turn his face away from my hatefulness. Pray for me
that the door of merey at which I am knocking may be opened to me, and I

1. This must have been in 534 (p. 209); but the words though given in the present, appear as spoken

at the beginning of his ascetic life.
PATR. OR. — T. XVIl — F. 1. 14

ἐξ

-

ΣΙ >

Zu

TALTT®

*B 169 ra.

aD |. ass Ds, ΘΟ ? "oka50 AT) Hab . JuSa} Da

9% JOHN OF EPHESUS. [194]

ER &D5 .ooo1 roll: No, wma ui wunelo ..or δ] aa 1
‚las Las har Inga; μόν το ma SS bl kn , MSIE
alu] „as μϑοο hu yirlo Hai Idee .)la oy20 Li oa ΜῈ
[οοι Ks Js -Ῥαλ wuoor un Joor vor] far] ILS US vo u ὦ
iS 0001 rel τὰ > JE») ἐν „A| No ‚Luisa, ho Br

"oa [οι an "SA Νὰ Luuls or ksay> [οἱ „20 .Joor [3.359
ya, ἂν lanao DA Nr0llo μι φουνο [ποὺ Jadnum bass
..Jasol, Kautay Kun) 5A> 200 ‚u woaam]| I Kup ass Ds
län] «οἱ +2 μα 9 > θυ» I <> 5» Jaanıs!’ ro |
"α-5 ya Jipa> Oasis Aus är οἱ» καλοὶ τοῦ JNnsasanss |
μιϑαλν ospas ΝΘ. 00 ραν 9 is woör oh 7 oje |

1. ΒΦ μὲ. — 2. B hie 29. — 3. B om. — 4. B ILalıduyo. — 5. D το wia I» ϑαρδοϑὶ.
laxQ: — 6. B ins. «öl. — 7. B τομῖϑον Las}. .

may find the life of my wretched soul which was lost. All the carefulness of
life I for my part expended on these corruptible concerns of this body of
dust; and life has passed away and death has come near, and corruption is
at hand, and judgment has overtaken me. And what shall I do, my brethren? |
\Woe to me woe lo me, the erring one. Where, pray, was my darkened
mind, that it did not think ofthese things till to-day?’. As often ashe saw us »
(these blessed men used to say to me), « by reason of the sound of his sobs
and his weeping and mourning for his soul he would make us also weep >».
When he had been in that pit six years, because attacks of bodily infirmity
and the influence of damp (νοτία) had greatly affected him, and he had become
infirm by reason of the severity of the labours which he had laid upon
himself, they with great force lifted him out of it. After a space of eight
years the holy bishop Mare departed from the body in Alexandria‘, while
his two sisters? also who were deaconesses were there in Alexandria, women
who are themselves also in truth among the saints by reason of the greatness
ol their mode of life. And, after the decease of the blessed bishop Mare®,

I years after his deprivalion is meant, the date is probably 529. Inthis case, as Th. was ἴῃ the

pit 6 years, {he removal to Egypt was not later (han 523. — 2. Cf. ‘Zach. Rh.’, vırı, 5. — 3. In B the Ἧ
name has the vowel points; see p. 187, n. 1.

LIVES OF THOMAS AND STEPHEN. 195

is omas; kyouamı' Js χὰ alalı] ! ill] Jo Janus]
we «ὅθι Ssoy)2 LaS amaay Jhalıo| JisaliS eins ll DL EC TENG
el pl „Jsams| 0; solaan Us als oc τες "yo
Joa las’ Jroas Νϑομ wo Sao .‚Lumr> 95 Su loc JAalın
χων μοι μιβαλ.. οὐδ᾽ 0001 «ἢ Man ..Luroas Ὁ] „oo ὁ μβαὶ
Asa ass ἈΝ ο. osaamıs] hası03 ala, Has [53
N /Nax EN [59 > "Lısal zer 09 .9.}}} AAO; ἈΝ OMAN

ISA zo hazas ον, asaıco| po ‚Joa pe Ps" ..1 Joan taszıe».

Ian h>} hal 8 rl 2 yasdı "br lo Jay) oa
WAR I! Musa yalpda.no ᾿χκροὶ san.) χὰ San "oo

a to „a0 .1}}} ΘΟ οὶ ἡ ..yAuDo χὰ Aus ΜῈ ποῦν gel ajelo nun

aa, dd; . son “οἱ aa) ” Nm); or Jan, od Nu)! [νοι

Js „2 - ooras NL, Nals0 ‚Lmsja.s Jh oma. asaaıy or

AB up I»: —3,B gay omas Lyamy 3.7 wo „.]aaNo Il — 1. Bom. — 5. ΒΝ»
ΟΠ} μϑαρ. — 6. B lom wir μοοῖδα. - 7. B 23. — 8.B ὟΝ... 9. B bsoll- — 10. B ins.

el »-— 11.Bo. Iyon- — 12. B IL 5:9. — 13. A Shasy. — 14. B ‚9580 δ» ἘΞῚ N Jo Sıbs-

— 15. B se. - 16. B NS: — 17. Β ο. 539 „a9oLo- — 18. B |,Llo-

his sisters with the rest ofthe company (συνοδίχ) that was with them prepared
to carry his bones down to his own country; and they sent the blessed
Stephen the deacon to Theodora, who had before interested herself in
procuring their release from exile (ἐξορίχ), who also at the time had become
queen'; and she thereupon issued an order that the blessed man should be
carried down. And, when the order came, they thereupon continued
constraining this blessed man who loved the wilderness to show his gratitude
to his holy bishop, and consent to go down with them with his bones to his
country. But the blessed man utterly refused to do this, saying, « It cannot
be ». And, when they had made many attempts to induce him to consent
to go down, and if he wished, return, saying to him, « If you wish this,
it would not be right for you to leave your estate (οὐσίχ) and your allairs to
chance, but you ought to go down and arrange matters as you wish between
yourself and your sister, and come back », and, when they had urged him,
he considered this to be the right course, since he came to this conelusion,
that it was not in accordance with right that his affairs should remain

1. 1 Apr., 527.

ΒΑ 58.

196 JOHN OF EPHESUS. [196].

«“"" aD !oooı he „0 ‚also; Loc μη. Das0 .orass BR
sa JAsro Bu do "asäı lo το DIS ?LaSs
A330 cn pw > sol [5 v2 sol tolo io war, OMNIA
> "aısöy «οἷν. wöo pol aus υδοι al a) .3 ἐς βδοι wol, Opa
„galad ..kao ap jası «“ 99ι As] ϑὶ Auluso] Las ἘΞ]
χυὶ « au Da id, ΗΕ] as bl our Dr .Joor „öl
BENZEN 12 nel ER an ἊΝ si Mast ud,
οὐ τὰ el or Ja! og. Laaas use] Jason op Sb en |
Jay Pal oil aD aus air oa] sono Mjannı 5 |
yelı Jasaso Lass Ju oralalz Jod]! soo Kauasse [βϑοιο [519
HD anıdSo oh κοὐ τῷ. wajam wur Jan) os wowo -Jor

ΠῚ JNu,200 RC Ver Tu 5395 «οἱ aDalso αο.5.0 : Na

1. A «οον — 2. B t>2. — 3, Mss. τον. — 4. B 0- w"on. — 5. B om. — 6. A un — 7. Β «3509.
8. Baal. — 9, B Kaas Nun. — 10. Bo — 11. B ers: — 12. B epel- — 13. B he — 14. ΒΘ.
— 15. A corr. from Δ @y B φῦ' — 16. BP @l. — 17. B 00m. — 18. B «Θοιδιωβοδ, auso οἱ ]: —
19. B «ϑορροὺς ο.

without provision; and he accepted and went down with them in silence,
and with his head covered, and his tears always flowing. And, when they
saw that he was constantly weeping night and day, then these holy women
also who saw that his tears ran down upon his food, and on the road also
while he was travelling again the same, and similarly. also at his lodging-
place, being much astonished at his sorrow, would say to him : « What 15
the matter with you, father, that you thus constantly weep? » But the
devout and holy man would say to them : «1 weep because I am sick;
but pray for me ». But they, as they used to relate, « as if to jest a little
with him said to him : “And what of it? Does a man who is sick thus
constantly weep?’ But he said to us: « A man who is seriously ill, if he
feels that his complaints are giving him pain, weeps even if he does not
wish it’ ». And so we would praise God, who had thought him worthy '
of such sorrow and weeping and humility, and had given him repentance
that he might know his blemishes. But, when they had gone down and
reached the eity, and the magnates and their kinsmen and the whole eity
had come out to receive them, and the bones of the blessed bishop had '

”

[197] LIVES OF THOMAS AND STEPHEN. 197

Joa Ki, ds hör Ns Jaamıs] Lisa); oa, amummllo
usa) —ı va Ναὸν ads ‚ad! ".Jiaa Kun; Jolie; ob
Nas role ραν La 0 "Jen hass! sl, -beoll
Juso; us] soo har; ouaası Kun) m Μὲ οἷ; Il man ss
Jod Vs SD ‚Hua s0 oo ‚Mocı N] > Jar) Lüs yel
öl 20 ‚od wolle Liam Aus Sao N, Ss ..}] μοι karo!
Isle wu Jars0 :amyas Joor aa ol. Hero, HAAS wo als
Joa sa] N oa -.soais] Musdo alusS Nas zo 0001 «Ὧν
oa ag poly Lo " Jap m url "aa, ..Joor 536] > „oolb
μα za; "Lamas "palm Jia) Je zo a 2 yon Bar τῷ
004 pa )oMuno, Jası> lo ΩΣ 00 Kammdör >: SA

1.B 8as ἴξβον — 2. B ins. ὅροι: — 3. Boom. — 4. B le>. — 5. B ins. #8 — 6: B las IL
o Sao (μοι. — 7. Β (sie) n-May ." ndw ESS eracrny wo Sl. —8.B wuäpLll N er —9.B aaN%..
— 10. B Hagel.

been laid in his martyrs’ chapel which he had built, called that of Beth
Shurla', they proceeded to enter the eity ; but the blessed Thomas directed
his steps to a monastie convent on the north of the eity which is called
that of the house of Mar John, of which I also was an inmate for about
19 years from the time of the departure of the holy Maro my spiritual
father?,-both when it was suflering persecution and when it was at peace®.
To this monastery then this saint came; and he went in and prayed, and
he asked for a lodging, and it was given him. And, when his sister, whose
name was Cosmo, who also was a woman of virtuous habits of life, and
the other persons of high position urged him to go into his house and that
of his people, he did not yield to them, saying, « Learn, my brethren,
from the divine psalmist who says, ‘One day in thine habitation 5 better
than a thousand’ ὁ». And, when the blessed Stephen the deacon saw
that he had taken up his lodging outside, because they loved one another,
and also imitated one another in the matter of virtuous practices, he also

1. Sc. “house of eye-film (Ὁ) '. L. wrongly reads ‘Beth Shur‘a’ (house of ruin). The reading of
both mss. is clear. — 2. 522-540 (2). John’s figures are not always quite accurale ; see Introd.. — 3. As

the monks were in exile till the end of 530 (see Introd.), the arrival in Amida cannot be earlier than
that time. —% . s. ταχχιν. M. The word for “habitalion’ is the same as that for ‘monastery'.

*B169v°a.

*AUT7V°b.

"B169v°b.

"Aus Tea.

198 JOHN OF EPHESUS. - 198)
grad > pad μϑοιο .' Jra Irr> ala „ads 09 8] Da mis 1
0090 βοῦς yaaaD Na io] aa. SA - cos) "
«ϑομαϑδᾶ 0001 rd!) Mina, a | 2 ala bl. „aan An Ἶ
..Juaä) er a0 „sold asası Ba ?S8 Loc Nas! . Jo Jalı
oh] Js μύρον os ogı ol μοὶ Funsaase (49) Jar War Las
Jedes JlasS Jusä) yes aaa " og ol yam Jh Fans [οι
Job J KEN 13 μμ.55). “0105303 ra ars, all oa als μ,
„ko ADD Nu Pag of hass IAs5 say „us; Sun looı

Jusadı alyu „2 .Jlo5luner kun, ru >» sopS) Sam oo00 ‚Joa
"saNaN .JA] Jasaso Jul Hass xl 0 Nach Ir ner cbeoll

#230 9001 [adliaa Jro Wal 015 Lux" Las „LoNmo loc Jjorse |
ad Aus Kubas RAS „2 τομὰς Jar ia ll; Dscı hai μϑ 2

Ὧν

1. B ἴοου 12 olasy. — 2. B m>Lom [οϑῖδο, — 3. Β Judo. — 4. Β 185) ILasjesy. — 5. B INS. —
6. B ins. μας" — 7. B bon δύ 5 0:

asked to lodge outside in the monastery. And thus they did, while both
of them were detained, because they intended to return to the desert
together. And they were delayed for two years; though, if their thoughts
had not been completely set upon God, it would have been deeided that they
should remain for good. The blessed men thenceforward together with Zw’
the deacon, who also was a elergyman (κληρικός) of the church under the same
holy Mare', himself also devoted himself to death or life with the blessed |
men, who himself also astonished those who knew him by the manner of life
which he finally adopted, while it would never have entered any one's mind
that that man would ever place upon his neck the great yoke of monasticism.
And the three of them thenceforth lived with one virtuous purpose, while to
see to what humiliation the blessed Thomas had come from what splendour
and greatness astonished and saddened everyone; and so many used to spurn

|

and despise everything in him.
This space of two years then he occupied in making an equal division

between himself and his sister, saying, « She is in the world, and needs her

1. I nience is finished in a different way.

β
u

LIVES OF THOMAS AND STEPHEN. 199

Soli J δὴν Ia.>io duo ou] bains Jran +6 „> ‚do

yaanaS Saxo - ὅλον α ρῶο Di „50 ‚amzasadb μον τ ΠῚ Μ᾽

οὔριον „No a0 Jon ana „a, δ 535 ,5 :honab Joan Juan

Nur] uns ’Nöoo JHası;o u Loy «-ϑὸ yal hl :οόι 51] "0
gel ον Nooı je] Anis ala "Lens wlo sono; Ari as
δὶ Ir Jar Wo ba 5] il ana u Ju omas blass
No „alslo Prh οὶ Jar yo [οι τοδὶ βολὰς Ja
Jonas χὰ Joa ul Js As! I μοο SA» Ὁ] ap: "as
hl 1) :Lısa} zer 99ι Asl 50: χοὶ ‚> ar ΙΝ Jojo | Jo
us Jooı 3} :ω,ο... οὖν. Joon Sansa gas Nun Ar "gar Most „>| ala
ro AD has aan "f5ly ὡς solo ll] Imuso .omsol γ5
„Jsurıöso Joou Jo; μανοῦ [ars aa wol οἱ ἡ Du Dası

1. Boom. — 2. B opad2 oa. - 8. B om wano- — 4. B SH. — 5.B ὦ Μμοῖοιο „alas. —
ὃ. B ka5l8. _7.B bad. — 38. Β 15}. — 9. Bor δ DAN.

share. I am not required to dispose of anything except my own ». When
they had completed everything, and he was thenceforth desirous of returning
to the desert, being every day vexed and annoyed and distressed at his deten-
tion from that country, I, inasmuch as I was close at hand and had been in

‚constant intercourse with him because I had seen his manner of life, and had

΄ὔ

also gained freedom of speech (παῤῥησία) before him, would say to him as if
jesting with him, « Why, pray, are you vexed, father? Lo! are you not in
a monastery (for are you in the world?), lo! it lies before you to fast and to
pray, and practise asceticism as much as you wish. Wherefore are you
distressed? You had a cell in the desert, and lo! here too is a cell. Do in
it as you wish ». But the blessed man, while I on my part was saying these
things to him, kept his hand resting upon his cheek, and looked at me in
astonishment; and at last he sighed and said to me : « Can a slave then (ἄρα)
serve two masters'? or again can a man be in intereourse with God and

1. Luke, xv1;, 13.

"B170r°a.

"Aus Το Ὁ.

{
*

*B170r°b.

"AuBvVIa.

200 JOHN OF EPHESUS. [200] Ὶ

"roll kung? "Lea „aa r.0 «ϑὸ al Ja ul Iuaamo
[ERTEN x )orras| DB (uas N Dy "up0 wuDais. πὶ

ἬΝ τύ επτι.: N se "μας οἱ „DI jan. |:

karl „20 os Bl χοὶ νὼ» "als a ne

ad " κὰν κϑὸ ken ΝΘ Ja or Η5) N ee)
> „aa auds „u Ja, Sn So fass I ’Eal xD hanl
N Jooßso 6. 50lo .-JoDS]J) SHamo „usa [115 Sr ! » „eds

Ks] So u JE »ερ —h.Aixo SS ER JäD eo Jax> οἱ |

aD; Lars 11.39.5 ° oo] ar :uormuiao! Jasny oa
ol :JNaus "ol Ja ul > zei; ἽΝΑ Joa, So .."JALAD
ἡ ϑμαϑλδο :baoar οἱ > „om Jsaa; wi Ana les aD; ol JNwanal
ol N Jas;> 099 Dalıo soo] So Se Jo „20 Jo 2
Na od ja; yo Do sus ordo " zuoopa0og m oA

. B waaso u. — 2, Blasuy » οἱ: — 3. Bins. od. — 4. Bins. &— 5. B .eal el — ὁ. Β om.
7. A Mao. — 8. B vmastac. — 9, B ins. Ὁ mul. — 10. B-I&a2. οἱ. — 11. B ins: er — 12. B
ins. ne — 13. B οὐδ:

with men? and can one see any of one’s relatives and bodily kin (γένος) and
approach spiritual things? accept my statement, sir, that for me a foreign
land is much better, and it preserves me from many impediments. Or know
you not that hour after hour and moment after moment privily steal and
snatch away part of our life like wolves and flee from us, so that, since, if
all our lifetime we run after one moment of our life, we shall not overtake
it, how, father, shall we not weep and lament for one day only that passes
idly from us, without bearing the fruits of our praises and presenting them
to God, and again Tthat also our petitions and prayers and requests may
on it be' depieted and made visible before God? Know you not that man's
days and his years are themselves like volumes full of letters, and every day
and hour on which a man does good or evil, or performs praise or prayer, that
hour or day records them upon itself, and presents them before God, and, since
God is omniscient, in order that the man may be judged or applauded accor-
ding to his conduct in life, and that everything that has been done by him

S Perh. ins, a negative, and render ‘on which our ..... requests are not,

4

m.

[201] LIVES OF THOMAS AND STEPHEN. 201

„Do » . Jo Kr2 ra8o Ho Ax as rä ac
„ar [0 ar lo kur> od rm Ps 0 od ."\oHe >
Isa. „ori! |Nais <> INS} > A vol „lo οὐ} Jauso
5 v0 woraie, IMs Judso Jomsölo Jana Lisa ui 0 Has
a Tee) ‚„os3lo os ea N :2 OD Iyrdlaso Jaso -,or> 09
. Jooörss JNloyjyo ud po, NED o..Luaas: JNuaslo - Lusass; )Nsolo
| aD οἱ So 045 No .JaDJ Jasso . Joäas, Juasaso
JAsa was | μοοι ὅλοι » ha! -.15] ol Jap .a> ds:
Jam) le kun) J .3 πο ΨΈΨΕΥ" is ass won Jo I
aD, οὐαὶ 5 lm | hu] „Auäsh; Jo > anti
μοι ὁμ5 gta ΙΝ αὶ Jyoi «Ὁ: „asuNyo Nolan Jo In μοι
2 Jo Berl „O0 00 gun; μ9οι
ὃ δι AN dies solo! .Jj lo „io Lors [οἱ MD. Ss wor

1. A 80-2. A Hey — 3. Bom.— 4. B Dolasio so "mju. — 5. B 6.93 aN wol munspyo.

may be known to him, therefore his own moments approach in order and pass
before God, each one of them carrying that which that man did in it, whether
it be what is good or what is evil, and showing it to God. And, if again
a day which has passed of our life is one of abstention from good deeds and
from evil, the place in the life of the man w hoever he be is in it similarly
void and torpid and useless, and it stands up and accuses him, since that day
carries the fruits of the saints, and the confession of the confessors, and the
praises of those who give praise, and the prayers of those who pray, and
the alms of the givers, ἘΠΕ the forgiveness of those w ho forgive, and shows
them to God, every man’s own actions which he performed in it being depic-
ted on it. And now, O father, when these things are so, how shall we
neglect one hour and not tremble to let it pass from us void without carrying
the fruits of our repentance, and without the words of our praises being
written upon it? How, our brother, shall we be caught by the deceit of
this lying world, and not understand and consider that from this hour in
which we now stand we were equally distant from the time of our birth
down to the present day, and, since we began to speak, it has been quickly
fleeing from us and departing, and, if we run alter it for a thousand years,

*B170v°a.

*"Ausv°eb.

en

202 JOHN OF EPHESUS. τς Ὁ [202]

Nalıxo οἰ 001 «ρος ZaBSD Spas οἱ : > ia AN
ul ἊΣ Jaslo „OL Sy Ir huagaı “> Luias ui 5.1 κοι
'opaso and. „usa "No las 5 wie Sno Jason ups Sno
od SA u op Laris Jo Isör Jr Jar] ‚Lana kasjoo use

“5 Jo ὅμως No ‚Jaxar Jo hass J Ds ass fun ing bes

> "Nöor wär dor od 55. ΚΣ Μὲ yo un "oe [Napa "Ἢ

Uno δια αι φο, καθὰ "os Joy „udn Sau [55 Joel! ομοι has
JA Im | ai oo Id od ana Jo „Ja la owoor
[rap 5 > μϑοιο „)laa.lo μων )Nzaaal Js „be 10] Nasa
ομαϑὸ! 13 uiass μὶ «οι Duo Ὁ} 19 "Jocı πο gas pe JAsas
Din aän JADE], Niiso His un dulr Moor "ass hl
«Ὁ WR KO ud or κα Ja So ad, dus
haus J Ip Asa gas abo „al Nas ndols ui κϑοΐδιϑο

1. Ba,p0- — 3. Β ins. μοῦ. — 3. A om. — 4. Β anjso andy wiao. — 5. B ins. kb. — 6.B
Kay: — 7. B ins. @3Px0- — 8. B data un ade 9. B bon 2, [59 Ἰόβα ὧς SA, — 10. B

ins. γ᾿ — 11.B om. — 12. B SsuNxo.

we should not be able to overtake it again or to see it for ever and ever?
And for this reason it is much better for me to go and sit in some corner
(yoviz), and weep for my life and for my empty moments and for my profitless
years, and for my hours that have melted and passed from me empty
and void, where neither acquaintances nor relatives will harass me; because
in the moment when the sentence goes fort upon me no friends, or loved
ones, or kin (γένος), or members of the family, will give me any pleasure ».
As for me, while I was listening to all these things from this saint, great
marvel fell upon me that he so effectually controlled his thoughts and col-
lected his mind, directing it toward God, and did not allow even if it were
one 1416 hour or moment of his life to be lost without praise and prayer and
repentance, and thus shunned and dreaded and feared the waste of one hour
only. Then I marvelling in my mind thought, « Pray, what sounds and
songs of lamentations will suflice to make lament for my own selt, and for
)

the rest of those who are like me? since I have wasted some of my moments,

that is even the whole of my life, in wantonness (oronvix); and not only has

|

1203] LIVES OF THOMAS AND STEPHEN. 203

> Noaas hl a...) „29 JNSas D5 Nun Jo ο᾽ο Μ᾽ ud

had «οἹ Ir202 ‚Asooı WAS νοὶ u] on doro ‚Lusag ἸῸΝ.
JS Daalsoo ..Jaso-D faso; eo Jos, ‚Joa won] Loc Jo Imr> τϑ
yaly od Arcor öl ala ud loan "Lumwonas sl „> ‚JlyorDyo
Isola u Joor hass or co αἱ u hass bl Horde "Jiras
srl ud ΜῈ N ol .Jaos Iaoa Naaudıs yo] unge Mumil'y LA Jos
u wol, “> Il fo SAm .’ISBöho JAnosy wood! |NDanlıo
jo;N.no δ 5. JAN» 2 u Ing ui Jul γε ]ο
yro μ9. "(1x0 ‚Jay 5 RENT I Sau a0
fası> οοι JA I. ββοιο Asa > “ORAL Do re »; „Dass
um do am 093 war > Johan uns SS, pllo laulı
iger wich a a el lad "älanııS wlohao

1.B Isa 9]. _ 2. B kauljä> — 3. B ins. ug — ας Brsel® — 5. Boom. 5: — 6. B Sans. — 7. B
SuttaDo. 92 Hays — 8. B corr. from |Las5,> and ins. n:Dey.

one hour not been treated by me as of any aceount, but not even a whole
year of days also ». And marvelling I went out from the presence of the
blessed man, and used to repeat all these things to my brethren with trem-
bling. Now the blessed man’s manner of life while he was in the monastery
was as follows, fasting from one evening to the next, and scanty food; and
indeed with the freedom of speech (παῤῥησία) that I had acquired with him
Τ used to say to him, « In truth I wonder how you live »; but he would an-
swer me, saying : « What have I gained by feeding my body as if for
sacrifice down to the present time? Or ought I not to know that food
belongs to the ereeping thing and the worms? Wherefore must I take fire
and scorch my eyelids? When the body receives foods and is nourished
and grows fat, the fire of passions and lusts is kindled in it, and it scorches
and burns the eyes of the soul so that they do not see and .restrain it from
sinning. And now, instead of it hanging to the soul so that it is brought
down and, wallows in the mire of the body’s lusts, let the soul hang upon
it, that the body may rise out of its mire and share in the soul’s purity
and lightness. Those who concern themselves with the nourishment of their
bodies, thinking that it is a

good thing, are weaving a rope of pigskin and

* *B170v°b,

TA LITE,

..

*A4IT°

BR 17177:

”
20% JOHN OF EPHESUS. [204]

N μᾶϑ Lass DI ul ΩΝ μλωδ, rad 50 OA

"oo Sala Auljoiper " Joe σόν og τ ἴϑοι yamass I το Dar γον,

han μας.» "/Muso,o JAsa 0 or olasaal! .Joor las
"6.9 οἶα ΟἸΝΆλορδο Sa> „> .Looi | Βαλα Jh ep

Das "LDDS JIsaasaz Das «Jos JB6i role HEN) Da ine |

us) Joe μος Nm b] ’Dor ‚Jay JNasasl zas Jocı
‚ho Nas JADIo μὲ "lo Moon uni; SQ Νύδοι Ju us
Ks > 0 gan m Joan Mil do un Aus )Am| saudıso!
ads io ‚Loyo "hado! Aue ar lan, Las JNamal
ION Loc wos Jo? soo Lisr> κοὐ 2 0 at ΚΔ
Ν 5. καλῶν JOD, SA du, ADS !!uör 5Rn> old woluadsr)

1. B odwaalo guy βϑοιο: — 2. A 0m. — 3. B o LDD9. — 4,B Ka — 5. B wawathie. — 6. B ins.
= —7.Bom. ὁ: --- 8, Β οἷ ων AS ἴοοι δὶ sau |Solo. —9. B pl. (sic). — 10. B No on waia.
—_ 11. A υϑδο Du, wawlahttzoy.

throwing it round their own necks, and giving the end of it to Satan to
drag them to torment ». But, while he was delighting us with such words,
he would abstain even from the scanty quantity of food that he was in
the habit of taking. But his recitation of service was one which lasted
without ceasing from the first hour in the-night' until morning, while during
every marmitha? he would make thirty Egyptian genuflexions which are
called prayers, until he accomplished five hundred during the night with
the service of matins; and these I myself on many nights secretly eounted
without his discovering me; because I too also oceupied a cell behind
his cell, and there was only a partition between me and him, while we were
some distance from the common chapel of the brotherhood, together with
the virtuous men Stephen and Zwt’, and we alone lived in cells. The first

time that I heard the sound of his μετάνοιαν ἢ behind my cell, since he used to

e hours seem to be reckoned from midnight. He could hardly begin at 7 P.M., and, if he
ἱ vould get no sleep at all. Cf. p. 215, n. 1. — 2. A divislon of the Psalms (gr. στάσις). Of
th ısually 15, so that we should probably understand that he made 50 genuflexions during
malins Prostrations in token of penitence,

?

b. 050 (adsas as [μων Lan "ul Na od ram 2

en
12

[205] LIVES OF THOMAS AND STEPHEN. 205

"ΣΟ IL Luuto: [no So by yet τροι an NjLSs I
Inie "RS ἈΞ sr5 2 las JLo Joa JE] Las aa IAsyilo
ΟΣ worasjaso - JYarsaD μοιορΣ wos Ka .5 Je horn
oe us Moor Kay hors .Joor Maus ua 0 βϑοιο us 250
„Möor zsölo wası Moor YA | το ‚ko "Jon am un LAN
θοῦ ud ol Ho har us wa us Ip Key:
> sa . ol Moor SLso ‚Acc wsaa Jo Ἴοριο SEINES FEN Kost

od Joa Au] ho kung Saso JA; au μας οοι SAeo .ocı

ΝΑ ΟΣ [SAD Jul >> vol I zuman „> πο as
a0 κἱ χὰ yo iu kun zb Du; [Kunz Se aD bon
PJMos : er’! μοίαϑ AD wol τοῦ ya Jul; Sau ul als: bl
Ja Jos oh ww J La ugs or Di ode LS αὶ
0a mel χοὶ "N Kon 0 ro 2. aus Jr alu Do

1. Β Ὁ: — 2. Bumaajas Sjl>0o. — 3, B om. — 4. A one — 5. B ins, μ΄ 39. — 6. Bon wiss
sion. — 7, B umnasası. _8, B κοοὐνὶ.

make three knocks in quick succession, the sound would come to me just as
if three men were striking together upon a smith’s anvil with hammers, the
sounds following one another till morning, since his hands first struck
the ground, and after them his knees, and lastly his head: and so he would
suddenly sink down, until I thought that the sound was coming up from
beneath me, while I even crossed myself and said, « Perhaps Satan 15
mocking me, and is making me hear this sound in order to deceive me »;
and I would go outside by night, and would hear the sound; and I would
come in again, and there was the same sound. And, because the blessed
man showed great care and earnestness in charging and entreating everyone,
« Let not a man approach the door of my cell till the morning, because
I am a very bad sleeper, and, if Iam aware that any oneis passing round
the place where I am sleeping, it is quite impossible for me to sleep
again, and I am tormented the whole night, on account of this charge
therefore no one approached his cell, lest he should annoy him, since
we thought that it was as he said; but he wished to act by stealth
and not be discovered by stealth.

z FAUHIYA.

=BA7AreD:

“ϑον

γὼ

Φὶ

ῳ WE 5: r. τε

FR ᾿ς

206 JOHN OF EPHESUS.

Han da du bl us Tu ,5. Br.
=) hen bs LESs ba I oe oma ana Ibis [8
or Μ᾿ san rn ἢ .3 «Ὁ «“»»ἅ, «9 sr τὶ
Hab ὧδ bl Up Mason ab I Bass - safe ze "
u Kan. di m κα ὺ; ας harte et
EEE
BER - τ ad Bad, aD cr χες
ns iss [οοἱ 732: pr Po de - ar Las, Ἵ,. 1" 2m
ae Ins). rn eo ‚Joa γοῦν ars Jar Jon Js D oh
‚asar|y0 Dre dus ya Lido el bl Jan οὐδ
hrs. ao Was as -"βιαϑᾶλϑο [2 9)» Par] Jun 5
Say ‚ohaL] Ἂν .5οἱ oa Dass δῖοι aaa lo „am >00

1, Mss#. ins, 164,8, core. v.D. and L.— 2 EB — 5. Bösen] δ. — 3. BBuls σοι καἰ.

Ρ be;
5. om, —6. Ῥ σον» — 7. BE μϑου. —s, A 554

I therefore, keeping the charge, and being for many nights annoyed by
the sound, from the first hour of the night till morning, wondered greatly.
Butone day, not having suflicient resolution 10 endure that sound whi Ὶ
had lasted many days and take no notice, I went outside and stood still,
SUN to the sound; and I softly approached the door, and found that

as he, who was pressed down under all this labour, panting as if he were
running before a horse; and 1 was greatly amazed at this man's labour

zut his bed was magnificently laid, and raised high by the number ofits
rugs, and he had wrapt himself in a little piece of hair-matting fitted to
his stature as if under his feet (?), and on it he rested so far as he slept at
all, while t0 us he presented the appearance of really sleeping on his bed.
And from that time I like an idle man would often keep count of the indus
trious man's prayers, both those of the night and those of the day. And
Ihencelorward the virtuous men Stephen and Zwt’ the deacons made it their
endeavour to imitate him in everything, and they themselves also underwent
great Jabours. When then they had thereafter made preparations to set

ἢ
ἰ

| LIVES OF THOMAS AND STEPHEN. 207 b
For)k JNaSS - rd κ; χοὶ «6. I sassalo io) pr LJ) a 3
> „Dos: yr2 ϑἱ :hiamas "ao! μια, uns: Jro|
od ro’ 2 ‚Lira "JAasloo is) hurdl os Los τὰς Mad];
Nail gas δόμα, Jong el ΟὟ, ον Alarme
μὴ Aojpauss Mojras al; Se Wels Talsanıs aND20 μον νοι:
ΠΝ Se α-ο.9.. u κω Νιϑοίμο |Naay Ss 096} [τοι wor „Jost
Nas Se sau) Bor - gan ‚sonen δὲ wlo „Lues
wo Ἵ el rl De oJ ad Jo ua Lam!
Nas οὐ ΟΝ] Jon Sun>} ΧΩΜ Ir Da 1 Js Bien.
aan κ ost onen Nlas bar la,ı Luaso . aa KupeN
al (βου! !ν wu] DR Dir τοδὶ "Jon ΙΝ αϑο Ira 0 2.8 ὅσοι
a,9 ao Iso μα hose Juus J Jost Jaadso [τοι >»

1. B 050287 el. — 2. A HAde- — 3. Bom. — 4. B οὐδϑ [au mo. — 5. B ins. =. —6.B Leibe,
sro dar E — 7. B Ποῦ Nas el 0: — 8. A om. — 9. B Iso IL8ly. — 10. B hell.
— 11. B I & Ion Δ δα.

| forth to the land of Egypt, and to live there as before, queen Theodora, who
had been in intercourse with the blessed Stephen the deacon both before she

' after him

became queen and after she had become queen, sent magistrians
and a letter, earnestly inviting him to come up to the capital in order to be
with her in the palace (παλάτιον), because of his eloquence and his conversation
and his wisdom, and moreover because he also lived a pure life and after the
manner οἵ ἃ solitary; and this further hastened them in making their depar-
| ture. Then they left the distriet of the East, and Ialso with them in inter-
course with them, as far as Antioch. And there Stephen thenceforth con-
tinued to entreat Thomas, saying, « My brethren, let us on πὸ account part
from one another; but, in order that this woman’s will may not be disap-
pointed, let us go up together to the royal city, and return and go down
together by sea to the desert ». But he, declining to do this, continued
entreating him and saying: « Pray for me, my brother, since Thomas will
not see anyone from this kingdom here ». And so with weeping and many

1. Offieials of the staff of the magister officiorum.

ME

"A 50r°b.

=B119727°/8:

208 JOHN OF EPHESUS. a0
ars: sl "0; +3lo al! Jısa) aD wm.am ge eure
» Mas Jorame| Jar so ΣΝ lau lo JNuo wöl «ϑὸ ΒΝ)
“οἱ vu οἷν μοὶ Μίαν "05 :3 » Βοο}} kann 00 «κἂν
Ιο wars] ΕΚ μα -ϑοο, Kr Ja. «ϑὸ βοω.ο yo

aa yeD ‚opoho yansüı „> νον! 1 ya Du, lau Ns

Je „a AS Sa» ee) Dad Jos) As] J es Jonas Mil

Nupas „aadasds born Aslo „(udmaas wol Juas Ju JLalo "
τόδ „> μα anaıo Io BORN y Naar Οἱ] par aan
βϑοι; tan a dado κοῖς win GL 0 μον -.Joo]l μιϑαὶ
aa DU] τοὶ JAnaso un] Lac > ads Saal | oramı

ΘΕΌΝ τὐκόϑϑι ara DI «λοι 130 ΝΣ μὶο Al Js, van. ἡ
ENSEENN Or => NS "ass was | BEN N) ‚ost | "ns

1. A μϑβω (lack of space). — 2. Β 1333. — 3.B ins. © ma: — 4. B ins. 00m: — 5.B bis. — 6. B
De hzete 201. — 7. Ba, a4;9 {vom which A corr.

sobs they parted from one another, while the blessed Stephen was entrea-
ting him and saying : « Pray for me, my brother, that I may soon be dismissed
from that city and come down to you, and we may end our lives together
in the Teonvent of solitaries' ». But ihe holy Thomas, shedding tears and
sobbing, said to him : « Beware, my brother, and take care of your soul;
and day by day, as far as in you lies, entreat God in penitence for your sins.
Let not your thoughts mock you and say to you, ‘You shall go out to the
desert and pray to God’; because you shall never see the desert again; but
neither indeed shall we meet one another in the body any more; and you will
live in the royal eity till the end of your life. Accordingly pray for me ».
And they prayed, and they set out at the same time, while the blessed
Thomas said, « As, when we left our country, we enjoined upon our kinsmen
(γένος) and everyone to suppose that they were thus following us to the
srave, so, my brother, in this hour also do you think that you are following
me to the grave and I you ». And, while we were all listening to these

things, the tears of us all burst forth with 5005. And thus they for their

1. Or ‘ solitary life’.

[209] LIVES OF THOMAS AND STEPHEN. 209

ΡΝ αὶ masas μὲ] and .5 οάς u Nooı Aassı wol μὶο
Most hl la ..Nalıs 139 ναοὶ 5 ο6}} μπαὲὶ Ja BIN
«ον τὰς LsädD Jo Milz Ὁ Joau So . ua raso
ua hipma )Nues aus u 2 μα waaas ΠΣ
Iama> ala>Do .worof>099 JLoomumok! Nuxo . Jsoo)l usa); woai, ἊΣ
ro γον lien So ad Us zasi) Taamıso Jolie; aa
kr ” ΙΝ οΝ δὶ "anal . Jusaf> ou "ou zip ‚Jo
. Ja saa 5 "og odas! ano „yaso| » ‚acc ad μ᾽ als > μὶ
ne) ua20 . Ia005, ADS Im sudo ‚opdas JL5so Yliso „Aumsöo
Sp20) ‚woals] Nr Saso ol - us „20 les Kun aD
kon R „Dass ao; μὲ Sol J 13 Inn (oa imo asSo

1. B hau9 μον — 2. B hool Jasın. — 3, B bl way. — 4. B ins. τὸν — 5. B aAd0. — 6. B
N VERÖS) ode .- 00 j>pa> ala unA,o -u05209 LomssL. — 7. B Mus 39 τ las ojhbo ursos. —
8. B ia smuma τ booll. — 9. B HD iS: — 10. B I» |US2. — 11. B Il Ho =» bad - — 12. B
wWASNo 3,0 9.0 Po

part separated, each of them to his own quarter; and I returned again to the
convent, intending by making petition to obtain leave, and betake myself
soon to the blessed Thomas. And after my return | was a petitioner for two
years; and, on account of the great love that the blessed men bore towards
me, scarcely with difliculty did they allow me to go'. On reaching the city
of Alexandria we learned about the life of the blessed Thomas, and about his
marvellous habits; and we went out to him to the desert called that of Men-
dis, twelve miles above the habitation of the holy Mar Menas’. But, when
we arrived and I saw the blessed man, I scarcely recognised him, while I
looked at him and was in doubt if it was really he, since his whole body was
black and burnt by the sun, and all his hair was scorched and standing on
end, and he was clad in one old garment of rags, and one ugly little hood was
bound round his face. And, when he saw me, he was astounded, and fell
on his face; and he came up and gripped us; and we greeted one another,
while I was still not sure that it was he, until at last I ixed my gaze on him;

1. Since Th. stayed at least 2 yearsin Amida, we may probably place this visit in 534; see Introd.

and Dyakonov, p. 47. — 2. The ce.ebrated monastery; see Journ. As., ser. v, (om. XII (1858), p. 414.
PATR-IOR. — T..XVII. —F,.l. [ὃ

* A50v°a.

*B172r°b.

E
ἣ

τὰ νυ ὀθαναν

*A50v°b.

210 JOHN OF EPHESUS. 210)
220 ‚Soc Luso; on WER δι Sur Jorsol, wo > Mas) ud
LS yo] 5 ih] yo am τὰς Was !Joor ey Jlonus ἰορι
βϑοιν yD Jooı haroy «od Αἱ τοδὶ „a ‚Most omsl a2 μὲ «ἢ dl
was Jo .,Jooı nn μεϑ ud Ing! al < soNialy Ἱα
ha) a et » «μοὶ. ἤογδο RT μωρὸς Ἴναχαρ ον δϑδοϑ)
βϑοιο ‚am μαϑομ ol Der & Ins ΙΝ. ΟΝ kn »εἱ NUN
are olsazı "ao kl! dor Iora Sat, ..hao, odja> „ıDais
2? 9010 al «9:39 ‚Jusos Ho) μϑαλν ar -.οιϑ Jos „ass
Lad is 349 βϑοιο „las yasoy wolr «od isollas
on nn Mao ra ul 139 Js; CL FERSENT ° soo ham
—> χοὶ hoasas Jlospas ugad0t lt 13505 JLäs> 5 99}} μογοὶ

1. Bom. --- 2. B sing. — 3. B ᾿3ῖ3ο. - ἦς B Inga hola; οἰδμου. — 5. B ins. ο δοι μϑαῤ9: —
6. B biel hass. — 7. Β om. — 8. A wo.

and I was seized with astonishment to think to what all that luxury had come.
And, while he was exuberant with joy and was asking me, « What have
you to say, father? what has brought you to the sinners? », 1 was looking
at him in astonishment, saying to him, « What has happened to you that
your body is thus burnt, our father? » But he after these things bent his
looks downward and shed tears; and he said to me; « Would, our brother,
that my outward body might be burnt, and not my soul that is stained with
the evil deeds that I have done from my childhood and down to the present
time. » After we had remained a short time, about three months, occasion
called us on our side to return again to Syria; and so we received the blessing
of the saint, together with all the rest ofthe saints in the whole of the desert
in which he was living, together with that of the blessed Zwt’ the deacon;
and we left them, and returned, promising them that we would return again
to them. And thus we parted, we to our vain oceupation, and they to their

spiritual employment. And, when twenty six years' had been completed
I. His ascelic life began at least 6 years before Mare's death (p. 194), and therefore probably between

3, which brings his death to 548-550 and J.'s visit to 551-554. J. however was in Alexandria

in 541 25; see Introd. and Dyakonov, p. 63), and there is no evidence that he was there later; and

therefore take 26 asan error for ‘16’, and place Th.'s death in 537-8.

|

[211] LIVES OF THOMAS AND STEPHEN

N. 21
ki „| Nas .olayaıam en wa öl; bay ἍΜ, ol,
JA} Jaas «“ὐ oe NS ]ο ‚ya Nasa} TER ro »Juusol
lo.» gr ana | Im>ı Alp uohs] J Solo alu Iraa.o
.)2305 ass Jonas > 00 Sy Ju] Jussaam 5; sa ‚os
5A; Sl; [Nuss . aa hurg „200 Πγορδο οι Jan — Jjas hu juso
NH oHaasıı Jo,20 COMO sy χϑὸ βιϑοιο .[5οο}} μοὶ ouaas
I als} τ ya, το χα, Joo N] Jam &_o * solbo INOOHLIO Im Ἐπ
aDass’ ΙΝ ΝαΝ or dl SD "os βιϑοιο - θοαὶ,
εκ, and, 5As 9 or ge "κϑοιρδαδου [No IL" ji ."\sorih,
Jalo! J;Auso had ?olo ano tan ass Aunes ‚sol
μη. Saas, [5109 JIsäs "as μωμ _° ὁγ5}} oa I οἱ; [οι

ἘΠ Do or Jorge (sodan 5, Is; μἱβοὰς [σοι ὠοιοδ οἱ, Wels

1. Bom. — 2.Bom.o- — 3. Β SR τὰς B «ϑομλέ odas . _5.B 09. _ 6, B»

by the holy Thomas in such great labours, in order th
against his distresses which he displayed by means of his endurance might
be further increased, he fell for about eight months under the chastisement
of an illness; and then the blessed man finished his confliet (ἀγών); and he
departed carrying the great and honoured burden of his triumphs; and we
were not again granted the privilege of seeing his face in the body. But he
left in his place after him the blessed Zwt the deacon; who also passed out
of this disturbing and deceiving world in the same desert with great labours
and noble triumphs in the third year after the passing of the blessed
Thomas. And so, after we parted froım them and down to the passing of
each one of them, both they and we were day by ἃ
be coming back to them; and so our sins

at the confliet (ἀγών)

ay in hope that we should
brought it about for us that we did
not come to the place where they lived till a year after the death of both.
But we, after we had gone down to Syria, went up ag
and we also found the blessed virtuous Stephen t00'; who also did not fail
to obtain the glory that is gained by great labours of ascetieism and of
abstinence; and who was moreover a great h

ain to the royal eity;

arbour (λιμήν) of rest for all the

1. J. probably here returns to the narralive on p.

210 and refers lo his first visit to GP. in 535
(see Introd.).

+BA72v°a.

ΣΤᾺ 1: 108.

+B172v°b.

ἘᾺ 511. "Ὁ.

212 JOHN OF EPHESUS. [212].

„voror>0 JLomuns > 000 no Εν way sl ku] Jawiıs
is Mus οὗ Says Kuoto ‚voor KDSaar0 ou.sas Yono ἃ 590
:Jooı ya οὐδ, Bas " am 001 „o ‚Loc aaa kuntsl;

355) μοι Jason] )lais} „> :uoai; Aa] > δ

Pl. ads abo ‚oa oooı gr losısyo μοῦ. JNasıS Jooı
<! hun ‚Jo soo] Jasaiso [52 Ἄθω. ‚an. Isa ode "
0 Dr ΝΙΝ ‚Nuso omas Joor soo] Aulsjos
> J.sa2 > oa So - ans ads Sn JAN > hlax; 05 Ju
οὐι el: Jap Pap Alan ;A> οιδ 55. os ον αὶ ἢ ,5 a"
wu μοι «U DT. Spidteo ἴμϑαν So HL Po Jo Aalzt ἴοι μα ος
ER > DoNalo οἷν Joa Auly kanıs 000 oa „> ‚AS2O

1. B s0mD3 βου. — 2. B [απ ward. — 3.B gamuon. — 4. B ins. kaazdl (510). — 5. B |kas.
6.A om. — 7, A Jeaus B |haauto. _ 8. B Irgu2 (sie).

alllieted who used to repair to him from all quarters, and a comforter of all
the distressed, and a noble example to all men; so that even the king and
queen themselves stood in awe of his venerable mode of life, and they execu-
ted his orders in everything; and thus his cell had in consequence become
a house of rest for strangers. And, while half a denarius (ἡμίσεον) a day
was allotted to his table, besides the cost (ἀναλώματα) of his bondservants in
addition to other matters, so this was not large enough for the expenditure
on the strangers and the needy who used to come to him; and not only so,
but to the senators (συγκλητικοῦ themselves he was a great comfort and support;

and he was very well-known all over the eity, but especially in the palace

(παλάτιον). And, when the sentence of pestilence went forth upon the world
[rom God', he also too was carried off in it by the command; aud in his

cell as the property of a man who might be supposed to have more than five
hundred pounds’ weight (κεντηνάριον) of gold* nothing whatever was found

ter his death except a denarius and a half. And, while men supposed that
lie had money and the coins had been taken by others, there was found a

οἵ 542. — 2. αὶ circ. 22.500 = Fr. 562.600.

n

SODEN Jana [ῥα μο ‚'Lanss ‚solbar Jasabo ‚oladı oo uspolss |

|
|
f
|
!

!

[213] LIFE OF ABBl. 313
Is am wu] badyz .Lusor orsls om nA kads od ον ἱ
pl „aa Jod; rss bl ON Dar. ρας rel u] wann οἱ
Dj de Biss Jo Jar Di . Kin Frans faaan „ash
“gel Dal Joel Luc! „Lamsän Jos Jo .on&o I har Pl
25 80 „oöt six JH200.> no "ago μ5, As !ols kon

dal, orea ward τόσ ΡΒ Brian τύδιυιλχ δν male
ul ılagilın rin Kran il,asa lssam nl],
Sehr ara
"art Raab rim wLduıch ad
weuua ep

a, mas Jar — u Jon ωοιοδοὶ - us] μοι <> μεαὲ
wo,sam SAL Jusos; [σοι 539 Jo "Jäso JAs; " Wopopo +Asıvwa.

1.B 6. — 9. BloSI οὐδ γ. — 3. B ins. bo — 4. B ge bop winaN „ul Jonel do. — 5. Boom.
— 6. Bas). — 7. B with vowel points for äand i. — 8. B ins. bprolo.

tablet (πιττάκιον) inseribed in his hand as follows : « Lest anyone suspect me

or aceuse anyone else in any matter, | write these things with my hand, that
[πὶ prepared to give account to God on the day of judgment that neither
at a distance nor close at hand do I possess anything in the world except
this denarius and a half; and let this go to the poor ». And thus everyone

was seized with astonishment, insomuch that some time afterwards every-
one used to speak of these things with wonder.

The history of the saints Thomas and Stephen and Zwt', the syncelli and notaries

(νοτάριος) of the holy Mare metropolitan of the eity of Amida, is ended.

XIV. — Next THE FOURTEENTH HISTORY, OF THE BLESSED ÄBBI THE MAN

OF ABNEGATION AND NAziıRrıTE.

This blessed Abbi lived in a certain convent in great abnegation and
abstinence, and severe labours. And, when the persecution on account of
| the synod of Chalcedon arose, the inmates of his convent were under the

|
I:

*B 1 29 r°a.

214 JOHN OF EPHESUS. [214]

09 oh] oolaslası opeas wis ..faoyiz Judo mo ..'boradı |
an lad, [355 us aaa ana) ’J 13 kur o ao —!
N] pas Ja Wade Ὁ „asha I ya I od Tamal |
ἊΣ Jaas ham arö AU] ba Fa) Jojo ἕο yD hin Lad |
kl pl, Dur sarah 1] am μου wuäN ul) Hauszı has
kuusas Joor von]; «ἴοι jaas Ἐν role Ajas .-L] Jandia
"ooass μια μοι "og Joor name Woo „uasaro Jhasas Jan
DI Jr &5 Kool „JaN lo μὲ᾿ 0.5). oa as Acc Jod
..Ja005 so Ira; Ju JKiaso Ju Lulas os Jooı u] m .'oraaı
‚Jo ang I any rel pas m 25 adgiolz Jan; J>Noo
N a, Ja] ar] χὰ I ax τ an angel 0042 N "

1. B Μομῶν,59. ἴδωωθ wopam he. — 2. B opislll. - 8, B bis. — 4. Acorr. from amd. ---
5.B hay>. — 6. B ins. wor. — 7. B om. — 8. B Iran om. — 9. B leo ed Wbwo-

compulsion of the perseceutors united to their communion; but in the case of
the holy old man, as they were unable to bring down his high purpose that
was set on Christ, they gave him a charge, saying, « If you will not yield,
since you have been made an example to many, withdraw yourself hence
whither you please ». Then the old man, weeping for the time of error that
had got possession of men, set forth and came to the community of us the
men of Amida, which was living in the distriet of Tysf’, in a village called
Hzyn'; which was in number seven hundred and fifty men. And, because
this blessed man was acquainted with the convent in which I was at that
time, he came direct to us; and thus he attached himself to the same monas-
tery, having one tunic and one cape made of pieces of rag fastened together,
and a small text ofthe gospel (εὐαγγέλιον) ; and he would not consent to read
in any other book except that gospel (εὐαγγέλιον). And he chose for himself
a certain corner (γωνία) among the brotherhood, where not much light pene-

I. See ch. 18 and 35. — 2. The monastery of John Urtaya (ch. 58). 'The date must be 522-526 (see
Introd

[215] LIFE OF ΑΒΒΙ. 215

Mass "lo Aura lan] ” |Nasaal, "Isabanso .Jjoms SEE

ΘΝ, οἴαχκοΣ 53 JNamal Alas "oo . Loot Koax Ιμικω IN33 τ Αδῖνον.
ΝΟ 001 "slo aus pP ‚sasjas Vs 64>M50 As3 anno Joor "Β 1731}.

I ) ὅομϑο yo yo! Jia Juden So 51] zn «ὦ Po
wos DL Juno ..0> Joor 3. |" INal οἷν Jo AS ἃς αϑδο .Joor
ναὶ Lo. 2} <= Joan SAL Jusoio μέν NS II Au “ars 9
"Jo wie am: ol pl dar yası J » .Jaiso "ans 22 - uia
«JloNa0, οὐι οἱ .."”Jyany ost οἱ -.INDoN, JNSo οὐι οἱ ..Jaäg Dar οἱ
US Πρ Bazar [ara 1Kcle fa) Sa il δίνας οἱ
«ὦ ἘΔ Ssıias 9|ὴο vormrin [οοι a0 pas wu] Jooı Sam «αἱ
‚Jans !"Joo alas ΙΔ». 20,8 μυυὶ „is o00 he! ! «ΘΟ os
Sr χ8 "Las > ol, ja ραν 5 οἷο ‚Loc J lo SI

1. Bins. 00 — 2. B ins. «8: —3.B 0. — ἀν B s@109. — 5, B WAuise m. — 6. B 2 od umso

-- 7. Β 9ἱ. — 8. Bye nun op. — 9, Β Μὲ: — 10. Bins. οἷον. — 11. B Auto. — 12. B ins. Mass.
— 13. B No- — 14. B ins. I. — 15. Β 1792 Dom. — 16. B l#da om. — 17. B om. — 18. B 92 Ἰοον-
— 19. A om. — 20. B ins. on »}o ua.

trated; and at the end of the service, when the brotherhood was scattered
over a large number of chambers for the purpose of reading as well as for
the purpose of repeating the service, he would sit in the great common (χοινον)
chapel and cover his head with his book on his knees, while even the book
also was covered, and except a small surface only for the purpose of admit-
ting light no part whatever of it was exposed. And thereupon he would
open the book and gaze at it, and at once his tears would burst forth, falling
down upon his breast; and thus he would sit from morning till the sixth
hour ', with his face covered, and weeping; and he would not turn over a
leaf, but generally had the book open at the beatitudes, or the parable of the
virgins, or that of the talents, or that of the banquet, or that of the rich
man, or any place where the subject was that of threats and judgment; and
thenceforth not even if a man was actually speaking to him would he raise
his eyes and look upon men outside that book; but men did not see his face
(πρόσωπον) until the bellman sounded the bell’, πᾶν not even then also; for

1. Perhaps 6 P.M.; see p. 204, ἢ. 1, and cf. H. E., νι, 9, where it is said (hat after the 6" hour
fighting-time is past. Probably however he is referring to the services and means ‘from matins till
sext’. — 2. Probably for sext.

δῇ

REN *

*A 52T.

ἘΒ 179 ν 2.

216 JOHN OF EPHESUS. [216]

eo Jooı aa ae Was „ .'Jooı „ho ko Ja “anyio os
Pre. ‚Do [sa [οοἱ JLso ‚Joa or Jos ls husas "ἡ mas

„| ya os Wil Joan Sax [Velo at ρις ἘΝ
| 1) ‚Joa Sax [515 » οὗλα, Loc Joel won Ira! JND> <!
al μοο SA :08 oa „ehe lab Joa worms Jän — m
A udn yanı Ns! a3 au| Sax }ο ug Al Sul |
nuaso ‚woran Nase JAN Auf 5. fire .Joor Jans Juno |
ng DD soo] Sao . D Asl Jean Jon ER μὶ Say) Ag
Laxo ‚Lie JUudus say uası Jacı .Jaas INrm Ja χοὶν
As > οἰκο öl ur Θ᾽ ‚Jaso! gas 001 533: Jun Sa
De I 5 Isar. Jjohe Sn; ομλοαν "alo „go Jooı >eöl LENZ

.Bom. — 2.Bo so. — 3, Β ὁ «Ὅρος ἰοῦ Was wi. — 4. RB ;elo alaN 250 Jam „my hasl.
—5. BoP ἢ (sic) Naisoy |. „Way ‚asl οἱ [15 ur In0y .o,n «Ὁ οἷν Hisl. -- 6. Β 9 BU hass.
— 7. B ins. IN+o9. — 8. B Age μϑ οὖλον (sic) Bao. \sas0 baA%. —9.B ὁ.

even during service too he would again stand in this way in the same corner
(γωνία) with his head bowed and covered, and after every sentence that came
out of his mouth he would utter an expression of praise with ecstasy.
And he used to keep silence the whole day, not speaking to men at all, no
not even if anyone spoke to him. But, if any kind of occasion called him
to speak, he would weep while speaking; and, even if one of the seniors
came up to him and said to him, « Wherefore, our father, are you exceed-
ingly mournful, and do not speak and enjoy yourself a little? », he on
his side would thus answer : « Why do you desire a dead man who is dead
in his sins and buried in his body to speak? For me whom you see my body
is a grave; for, like a rotting corpse in a grave, thus my soul is rotting
within it in sin; and henceforth over the dead man there is mourning only

and weeping ». And even these words he would say with many sobs.
And in the same way his food also which he took at table did not go down

[217] LIFE OF ΑΒΒΙ. 217

᾿μεαὶ μιϑϑιο „ug „> war „sol LINSS0 .Joor Au Jona asiz σ᾿
Sa5 Ss μκϑὸὶὶ IN] el .Jka> Ir Iran Jar ua μοι
kb ' δ, σα. [..5) ἴσοι Josı De) e BEN kuss .0 ΙΝβδοαλϑ lag 520.
ἴω οὐ νδλο Jol ADS us Dun sag ‚soDis os 001 mas
ID οἱ «Ὁ bon Ju kai oo Jon JA > Hl ‚Jon
NS Joa Saas ago Jurüas oe Joor alasöy! Nm εκ ον
RR Jsasy AS las A> .,Jooı IPN » μια. eo volo N]
[1.915 203 Los Luis «οἷν. Jooı Jam "Imsa> oysadso! „Jooı μον λό
faaso was looı (am, οὖς Joor Jg, WS A200 .Joor aa olissa, ° JA5 "Bızawn.
oc olaas HJ Wusıs Lilo 1000 κοΐ yo as Aa [Ἐκ "So
δϑο ., aD N Joor Kar ke ea Ja dy Lupss [ERS
ra wa [12 «μοδὶ 2 Jooı Jo ou Isa0,>0 ἘΝ oo οἷν. Jooı
“aD uuöDo JoNSDo "paspD nv is Lyoäao [5ἃξ has

. 1. Bins. umautay. — 2. B ins. ἴδον as. — 3. B Po: — 4. B ud | 0,00. — 5. A ,3ο. — 6. B
Lom ago δ 5 u, won mals (sic) Io, day. — 7. B mia was mo. — 8, B 8-9. B Ws.

into his belly unless mixed with tears; and at night again the same. And
so this blessed man used in truth to sorrow disconsolately, like a woman
girt in sackeloth for the husband of her tender age in the first days of her
mourning. When tbe time came round when he received clothes, all
the blessed men would entreat him to change that old garment of his, and
he would not agree; but, when he was forced by the quantity of vermin,
for two or three days, while he was seething it in hot water and it was
drying, he would consent to put on another; and again, when he was
forced by the cold, he would for a few days cover himself with a cloak
supplied out of kindness, and would return it to its owner with an apology.
And thus he spent his life in this practice of great mourning. And, be-

|
|

cause he used to see in my case that my soul loved and clave to anyone
in whom 1 saw anything of this kind, and I for my part had not yet subdued
the wild impulse of youth, then he would each time take me apart, and
open that book, and with tears warn me out of it, saying, « Come, hear, my
| son, how many secret blessings and promises are guaranteed to the pure and
| the virgins and the pure in heart, and to boys like you who draw near to the

|
ὃς.

ΨΡ

Ἐλ δνοας

ἘΒ΄175 7 ἃ.

218 JOHN OF EPHESUS. [218]

"dos „3° ‚ylansı> sonylo ‚Le Lab ano ylaplı ILSCADo.
05 vol uno ἢ «ὁμασδν, jo N.5;ol yopaıa I „N wi
! "α-ο Mare J IsDolo „ki wjaso Las "Lay DENT basas
So Jude upsado Lusebo JaiaS ad .-/oanıo |Naasey
gu PD Joorı Siam JAsu5l μι δ, > Sol, DI ‚yaaıs) sayylo
δὴν DU] μδὶ up ie οἷν kaolo ‚Nups] ui m es
we Bo N Ja pe γοῦν BIN μὰς καἰ Maas μα
βοῶ a; LI) λυ [εν χὰ de well Ginile ds oil
μογο "oaı gi Del as a K.| καθ [uso Sp yaı
lau Lily uns ΠΝ] Sp ya N.ooy . on; also u in 1)
"Jlosko οὶ Jap τον wol Joe „al "ook DD Jo I ol I
Sl Joa ud Su Napa 20 pe οὐι; a} Haas; Aus;

1. B hello. — 2. A Ἰδδοδϑὶ corr. later. — 3. B ins. |>$, but | in estrangelo and erased. — 4. Bins.
μη. -- 5. B aD lo wolo „u umo. — 6. B lo Bus ἃ. -- 7 Β lo. — 8. B οἷς 2,
— 9. B er 09: — 10. B mwi> o8- — 11. B ins. οἱ. — 12..B om. — 13. B \Loje. — 14. Bo DA}
|doP.

Lord‘; and guard your purity, and keep virginity, which beyond all things
has magnified and glorified its possessors; and see moreover what a threat
and sentence of weeping and gnashing of teeth, and an immortal worm and
unsleeping fire and darkness are threatened against the wicked and the
presumptuous and the doers of sin; and fear, and be wary ». And these
words again he would speak to me with a flood of tears. But one day I
presumed to say to him : « Why, sir, do you tell me to perform acts of
righteousness? IfI go to do anything, lo! you seniors laugh at us, and say :
‘If you see a boy going up to heaven, catch hold of his foot’. And what
therefore can we do?» But the saint, looking at me and shaking his head,
said to me: « Know, my son, that a lion who does not tear the prey in his
second year will not afterwards quickly tear it. And know this further, that
childhood, like tender wax which receives the impress of that which falls
from the ring upon it, so itself also from the beginning receives the impress

John would probably be from 14 to 18 at the time of A.’s arrival; see Introd.

ΑΝ

[219] LIFE OF ΑΒΒΙ. 219

ΝΆ | > Ὁ ΝΟΣ Joe οὐι; Io a) Haas Lian «ϑὸ (οι
al, DD NL as ul Lu οἷν. fe Do ;As0 ‚Nina; „lo
> τοδὶ Jojo ‚yo wars ur Joy " Jam u 35] ud 5laso [μ58 + As2vD.
0 ya pa yasni); ‚Luso,oo [55 Lroas oh] μοὶν ya Jausoo
wu) «οἷς [699 who σον RN) 00 ya om 0 ΕΝ οἷν.
E* Jasas ον war opsaLas! oc wol, [οι «λυ χοὶ yanaS
Da "broägy! Jora yas Lim ϑὶ od μιϑὶ --χϑϑ ya Lu κὸδὲ
as μιϑοιο .Aul ano 4 yon ὦ 9:5 Jo 00 ER) J»> ol
Id; "Joa wo : )βαβδομβο μοὶ ν᾽ wär Jlo „u Joor II γα. >Naas
με.» "lo las SD Muoot ng Nfascı Jos > ul) Asus
Js Job {||} eo μοι Ju Daas yadıa "sad or c01.'Muosı war ἡ
Johal; fa] us Saas oma Jlopug ° jLsasas kunst „mal nırarn.

1. B ®2 opsalna D was. — 2. A om. stop. — 3. B day bar Dom ui. — 4. B home ke. —
5.BW. - -ὃ. Β Ἰμροὶ Ἐς — 7. Bins. gl». — 8. B μὶν: — 9. Bins. Pjayo- — 10. Β ins. Par —
11. B ins. 825. — 12. B da.

and the picture of that which is impressed upon it, be it of good things or
of evil ». And after these words I said to him : « What, my father, do you
command me to do? What will be for my good?» The old man says to
me: « Lo!, my son, Jesus your Lord tells you here and shows you what is
the great and first commandment : ‘Thou shalt love the Lord thy God with
all thine heart, and with all thy strength, and with all thy mind’; and the
second which is like it, ‘ Thou shalt love thy neighbour as thyself’'. He has
again in his own person shown you humility, and commanded you : ‘ Whoe-
ver shall smite thee on thy cheek, turn to him the other also’ ἡ, together with
the other commandments. These things, O my son, which God himself your
| Creator taught you, keep and you shall live’ ». And thus he would warn
| me with many words every day; and I, when I should have used the saying
of the psalmist against evil, here on the contrary drew it to me, and ‘asa
deaf man heard ποῖ᾽ ἡ. The blessed man from the time when he came to us
completed nine years in this employment; and so he will receive his Lord

| 1. Matth., xx1, 37-39. — 2. Id., v, 39. — 3. Id., xıx, 17, — 4. Ps. xxxvu, 14.

20 JOHN OF EPHESUS. [2207
Nr) a. Or opus JAsao,> sy «ον ΝΟ, vn
> "Jocı ! .ομαϑσοὶς ho.» u 25 . Jo,.mo μοι (ων. hl oa

za, JAsoy 045 Ὁ)

nrlpisan arfı Kdusch δινα ῖν,

au „Ah τόσ τι mama τόδ απ δι 'aadı '
er danıı Kan na ᾿ς, τσ αὐτὶ ’mLa

Ala>ums κϑὸ Lu; no SA wu] N Suscı Jlorory

Da ge lul No | 0 μ᾽ Solo yoliss aunı
Ir son γον oa slo κὸν op 2 Ins οἱ Jo many |
„ode; ya Lrsoh> fir man Jlomoy Dascı Sal Das
u Mad, 0 „> Ἀν μοὶ Lam οἱ haus IN; Manu] |

1. B marg. #2. — 2. B ins. οὗ. - 3.B om. — 4. B οδαν. — 5. B ins. 29.

with a load of joy, in order that the text may be fulfilled, « They who sow |
in tears shall reap in joy’'; so that from the time when I myself came to
know this old man of abnegation down to his passing away not one moment
passed in which he was not sowing the tears of sorrow.

The history of Abbi the man of abnegation is ended.

XV. — NEXT THE FIFTEENTH HISTORY, OF TWO BROTHERS FROM THE SELF-

SAME COMMUNITY, AT. THE SAME TIME OF PERSECUTION.

Great caution therefore is required of us, my brethren, to provide that
we may escape [rom the craftiness of the evil one, and again, that we may
fear the divine words (especially men who are highly reputed for modes of
life or for knowledge), when they caution us and say : « Let him that standeth
take heed lest he fall»*. For the sake then of cautioning those who are
runnine on the road of virtue, I have determined to commit to record an
act also that is well. worthy to be an objeet of great commiseration which the .

LSB X 5. — 2.1 Cor., x, 12.

[221] LIVES OF TWO MONKS. 221
Jra>3 "οἱ: «λοι sh δὶ las la opum: „Aul53305 voran
J Je! -.Iy'a som an, kuss οι καθ (oo ofbans 0001
..kisad dc Nusor ascı ΟΝ δὶ Juno ln ya Jr Jo müs
J>305 a2 par ».Joor Jolie vaasıı Ku] Alu u 00 ot as
Ns Njomsol' uaaıas 3 Jo IDas Jlourno jorso βϑα τὶ
μιϑοιο εὐ μδ]} lad Loisols Joe Jysoas I. Joor wood! " .?Jooı
zu ΕΞ ΕΣ gan pa] - unse ya>09 "bar [μοὶ Jooı Duar
NEN kl sl Lau] ‚las 19] „oabssäxs oooı mal! ‚oda
lasıaas Jim — „I ÖNLoo ommolo ‚Nuosı ML] Maas

N] ‚Soc μοι ‚Lsasas|yo LS; An Naausı> Solo „aa so

|

004 «-αϑομθο AD 000 ana OF ON ulı Io 00
FR hä θα μον αἱ Sp Ja co, | Joor och] μοι „0 ‚lad

1. Bpl. - 2. B &loweol Ion wB:8, — 3. B marg. (in bad hand without ref. in text) ss Do
alımy bs ῸΣ Ns 10% kipe ««οἱ ΠΩ μιῖϑ. - 4.B ιϑίο wnasanıa οὐ 0,00. — 5. B ins,
SR. — 6. Β ἴπ5. ο15. -- 7.B ο. -- 8. Β »ἱ- — 9. AwdNal.

fiends did to two brothers who were in truth running with all their strength
in the way of virtue, and whom the fiends made such ἃ laughing-stock that
the like was never heard among men of older or of recent times. These bles-
sed men therefore, that is one of them especially, who was called James ',
— this man employed himself in a marvellous way in the same community
in great practices of standing and of watching and of abstinence and great
quietude; and he came from the convent called that of the Edessenes adjoining
Amida itself”. And this brother was so laborious and humble and meek
that these seven hundred men’ were all amazed at his labours, and at his
asceticism; so that I also was with him on the weekly duties‘, and particu-
larly marvelled at his gentleness and his quietude, and further at the way
in which he erucified his body by night and by day. This man then had
many who for the purpose of imitating his modes of life used to attach
themselves to him and keep themselves close to him. And, while he was of

1. The sentence is here broken off. — 2. Bmarg. «-All (hese are sons of Mar Eugenius the Egyp-
lian. Let him who reads pray for the sinner who restored it ». — 3. See p. 214. — 4. The duties of the

hebdomadarii,; see p. 62, n. 2, and ch. 35.

*B174v°a.

Aha TED,

DV

222 JOHN OF EPHESUS. [222]

ἜΝ | ooo RS “ὠὰ sand „r>0lo AO BIeH 5) <>” NG

A553 Va:

*B174v°b.

aD Jäs, Da 000 au Naxos oo aa 55 ads D&D
305 in ri „aD000 rd ha] «οι μιὰς ou „enelo
dr Jän Habs 000 dir 6 χοὶ «!κϑκοθ SL 0001 ΓΝ
«ὸ μοὶ Danny „mölo 00 u Alu, or ac Κλ} κϑὸ
J waanıD 2 .D Ina Jor0 has muaaso Jo [ον > “Nslo
«ὃ md] hile od ups od 200 ADS pol „a 000 Kor
Je kei ᾿μοιοδ οὶ Kusoy ‚polo as YA or 001. ep Jaicı
oa rd μοι <<! "sc > hl ET J “5 «οἱ ΟἹ «ὸὴ»
‚hojas |Nias don Joa χα καρ 3 al Yyoluso Ὁ oaaıy .,od
Jyo! OD 0001 «Ὁ ΝΟΣΝ NA 080 Joan S/Aaso [τοι > 091 „2o
as Jo has "00 Lass \volb alas "ya zaız . Yan

1. Bo was I 96 — 2. B ki oomasmaa. —_3,B hly- — 4 B won. —5. Bom. —6.B
wad 50)». — 7. Β an |deitus 105090 Ja a ‚son lo. — 8, Ban Jam. — 9, Bo:

this character, as God himself knows, possessed persons were found to come
outside the gate, and wail before him, and say : « James drives us out, and
it is he who expels us ». When he and many besides heard these things,
they continued laughing at these demons, and saying : « See these evil beings,
how they deceive and mock ». Then the great seniors who were there,
inasmuch as they knew the craftiness of the demons, commanded that they
should be driven from the place. But they contended the more and said,
« James bound us and brought us here; and we cannot depart before he
releases us », while they had not seen James at all. Then they came in,
and say to him : « Release these fiend-possessed persons that they may go
hence, since they are pestering us ». But he crossed himself, and said :
« What is it that you say, my brethren, since I do not understand it?» But
they continued in the same way to press him to go out and make the sign
over them, saying : « Perhaps these souls will receive deliverance ». While
he on his side continued deelining and repudiating this proposal, they on the
other hand continued to press him the more to do this, ‘that they may only

a Aue αν ee er rn ee ei ei ie

[223] LIVES OF TWO MONKS. 223

na 20 τοὶ JAmo wo or 001 ΟΝ lass μοί μοι dor
N [eis Sao καλὸ "Asa δι > dc μυὶ ανονω}]
00 ι«κϑλᾶλο \aso SIND2Jo ne ὉΠ. Ira, ‚000 wu „AI
Ῥω) m Jo Muss er 09 .waaı old oc μόο haus] rl
ru SD 1,40 „so "Was0o οἷν. Joor JLs6o - Jooı alas [3] — ad
2” (004.30 0 Kr gm μια.» OHIO 0001 us ! solo u
„o „gad90 9001 gras „ad 0001 Lo ‚Joa γε "us ἅν βιϑοιο
), ὉΠ ρραθ aD Joa da aaa οἷν. Joa anas }} οἷν.
"AS; » "001 nl Jusos „aalı horn Jan Mas οὐιϑ war N
yo Joan as }! ..)Asoä, ol oo Jos „lo „ol 00 ROLLEN Sn
aD er 15. Joa aan born ml m an ol Las ou
Sasaı „Sl Jaunzy) A od ws gan ON «ἢν von

1. Baia So unole Do. — 2. B om. — 3. B al DI ud; Jeyo Ἰῆῶω alu alın,

μεθ x .00om — ı.B lo — 5. Bins. @l 0. — 6.B WW — 7. A Dhaiswo. — 8. B gets. — 9. B
ins. 00m- — 10, A om.

depart hence’. And, when under great pressure he went out, these persons
saw him, and began to foam; and he came up and made the sign over them,
and immediately these persons were healed from that hour, and they departed.
And thenceforth a multitude used to repair thither foaming, men and women,
and boys and girls, and all ages; and from that time he was under the neces-
sity (Zv2yxn) of going out. But he on his side would go out to a certain small
martyrs’ chapel outside the gate, and would fill it; and he would put them
to silence and drive them out one by one; and the persons from whom they
came out no longer suffered from them. And thus he would drive them out
in countless numbers; and they would come outside and cause annoyance,
and ery out. And, if it was not in his power to come out, he would send
them an order to go and lie down in that martyrs’ chapel till he came out.

And thus they would go away foaming, and would lie down there; and, if

he waited two days, none of them dared to streteh himself out or to remove
from the place till he came out. But, when the numbers of those who used
to come there and cause annoyance increased, there were agitations there

against this blessed man, both on the part of the inmates of his monastery

*Ab3v°b,

λάδι) EEE

δ΄.
ἣν

*B175 r? a.

*"A54r°a

U] ol araı häs .5 IDEEN 0 a0 „dar kusäfı> \00r>

224 JOHN OF EPHESUS. [224]

za τοὶ ‚000 en ἀπὸ "Na. 1 in Jo en La —
4a Kuss aaaıs > on kuasy οἷν Looı aus! RT χοὶν,
οἷν. Jooı ana με ὶ >ost χὰ Jän, ode hl μϑίοον χοὶ Nasarıas

‚taswax Kus Lois Ἵν Na Asse wis] ον ο aamso

„el ol wol (μϑοιο .“όμ5 oooı rasol „sol Joan Auls I Joy aralso
aa Jusa) οοἱ Aufmar0 orsct S| wolo ‚Jain oda ar aa
oA 5.5 gr Js I Jas5 οοοι 2, EI NSSEN) „so ‚Joa „as
OWEN EL Sl JeriısS aus dan olabuan IN; a2 NOTE) NET)

JyoD „stop Loor Jansen al) -.öamı ps Nasa οἱ ol Ιοοι

ι. Β ο: -- 3. Β φο. -- 8. Β ins bo. — 4. B ins. al: — 5. B ins. el. — ὁ. B om. — 7. Β δὲ)
Io.was. — 8. Boom wis 9:20.

and also on the part of others; and accordingly he wished to give up this
business, and could not, on account of the multitude who used to come.
And in consequence ol such annoyances it became necessary (ἀνάγχη n) for
him to withdraw from the community; and so he withdrew under the insti-
gation (I believe) of the demons themselves, in company with the other who
was attached to him, and they set out, and went in the direction of Ha-
mimtha', to a certain village called Beth Musika°; and they had a certain.
monastery that was there given to them, and they resided in it. Andin a
similar way again there also multitudes began to flock together to them;
and then also the blessed James would again command them authoritatively,
and by means of his word demons without number were expelled. Then the
evil one, who by means of his crafty tricks finds methods of deceiving men,
contrived a method of making a mockery of these blessed men. One
night, when the possessed persons were assembled there, there was also a
certain young woman there of whom he had taken possession, who was also
of worldly appearance’. Her accordingly the demons took, and they elothed

1. “Hot spring? or “hot bath’; see ‘Zach. Rh.', ΧΙ, 6. — 2. ‘House of mosaiec’ (2); cl. Theoph. Cont.,
p. 146, 1. 7, where μουσικός has his meaning. — 3. This seems lo mean ‘smartly dressed '; cf. ch. 44

[225] © _LIVES OF TWO MONKS. 295

PEN RSST ID Jlasi saaaNo .Jäy alas Wusoı
mA: Js Ni, 0 „aamis], wahl Ws saslo| "aamlo
ER "rd us Jeo-Aao Ns kan Vom Muss οἱ Is:
JoSds; bl aD Jos χοὶ ‚aus Wo) [1ἄδου worojiso os Jyörm
aa 0001 ano Jar] Ναὶ AusS also as \oomo .” 0ouM.]
J>o;A2o; Ja wir gel Joan Hamıs ol "ale "ale .Luöa)
„os SM 2205 „ μάν sl asoılo ooo asıy lo .Jjorwss Jojksa>
INa.o Jay ‚Jr Musa κα ξοιο „aan [vous Jaogus "or20lo OD Ξ
So Kipa Ιοιο 5.38. (59 Jun χὰ . anlab Ναὶ ERS Di Jaso
ΟΝ οἱ J »> «Jopu> βου μιϑὰς wa Ne oh „ans!
κ͵ τὶς" αὐοιο haiıso Jos Alarme αν θο ‚Lars οἱαν..ουθ
[6.309 χοὶ ἑαυ ἐν 199). Jläso Jo 85 JNu5 ou .,adu.a 139 ‚Jyöteo

1. B sing. — 2. Bins. o oom. — 3. B Panmtıs|y wosl. - 4.B ins. ae &I. — 5. B bis. — 8. A
sspile. — 7. B om. — 8. B. ὁ — 9. B 0 lo Ip. _ 10. B ‚anles.

her in awe-striking forms of phantasmal' rays; and they led her up and
seated her on the bishops’ throne (θρόνος), which is usually placed in the
ehurches or in the chief martyrs’ chapels on the dais (κατάστρωμα) of the altar.
Then they filled the whole martyrs’ chapel again with phantasmal' forms,
as if forsooth they were angels of God; and some of them flew away, and
entered the chapel* where the blessed men were sleeping; and there also as
well they emitted rays with the appearance of light, according to the text
‘“maketh himself like an angel of light’*. And they roused the blessed men
and urged them to haste, hastily alarming them and saying, « Take incense,
incense, and haste to the martyrs’ chapel; for the holy Mary the God-bearer
has been sent to you, with a great host of angels; and she has sent us for
you, come straightway ». Butthe blessed men were terrified by the sight,
not perceiving the craftiness of the evil one; and they hurriedly took incense
and spices, and ran to the martyrs’ chapel; and on entering they found the
whole house full of phantasmal' forms, in the semblance forsooth of angels

1. Of φαντασίας. — 2. Lit. ‘house of service’, i. e. the private chapel of the monastery, different
from the martyrs’ chapel (“house of martyrs’). At p. 204 also we find monks sleeping in the chapel.
— 3. II Cor., ΧΙ, 14.

PATR. OR. — T. XVII. — Ε. 1. 16

SBAITSTED.

*Aö54rea.

Ὁ ΘΕΥΥΥ χροὶ )ya> Jan Oi} <> yel SCH

220 JOHN OF EPHESUS. 1226]

Ks work Ss Johi wol JINIJO hy Tas Fojlsr yası |
Ns alLa10 ..ooso) 20 κϑομοοι SoNa! NJuNio ‚ass [16.309 Suse |
„sl amuaso „anna Las lo "aM us AD worsor „oral
„aa a ‚axa.o ECLS „rolo θόρε! ΝΟ as,.0 Jjla «Ὁ wa
EORR IND "aaa m ao or ad PD OA DO καϑομοο
JyAo Jia, may οδι el εκϑοραϑὶ Da Org A500 ‚m (sono
NSS aut Ja Bas var) 1 ua Ian or ar god |
Jo LaD ’aso;o „aD oly! „os Z420lo > Jıka N er WA OA
Ju, DA ον σοῦ, > en ‚aunssoy opel Juno δ] ul ad)
DD 230 a; sor> U κρέας 0 lady ® aasa.o lan.
Pl aolo5ius DA Jusos wur «ον. 5919 . „aan Il army 3

*

wa aSas asoio οἱ

1. B >> ΜΞ ΟΣ Liam Ijasy. — 2. B BeNey. — 3. B ins. Say (Ὁ). — A. B pref. 9. — 5. B @20j0y
=D. — 6. B ins. [33. — 7. B aDano.

of brilliant light, and the woman moreover sitting on the throne (Beövag), *
and a semblance of light flashing from her; and their wits were yet more
taken from them by reason of their agitation, and they fell on their faces.
Then (it is said) she that was sitting commanded them ' to approach and raise
them up; and the fiends approached and took hold of their hands, and they
say to them : « Rise, for she has commanded you; and approach, and make
obeisance to her ». And they on their part rose smitten with fear and robbed
of their wits by the sight; and they approached and made obeisance on their
faces, as if they supposed that they saw a genuine sight. But that young
woman, being unaware even herself of what had happened, spoke with them
(that is, the fiend spoke in her), and said to them : « Come, approach me,
and fear not. I myself am Mary the Mother of Christ; and my Son sent me
to you, because he saw your righteousness and your love toward him, and
{πὰ} you are perfect in your modes of life; and he commanded me to ordain
you, and that you should receive the priesthood from me because of your
virtuousness. But come approach and receive it ». But they, inasmuch as

they supposed that they had in truth been granted some heavenly privilege
“ c . ς«

6 demons.

>

1897] LIVES OF TWO MONKS. 227

Sl Asamo ‚Aaoo BETT FEW aıs;lo a.>;0 ‚oa as) No — „N

ar Marsiac use ‚„AN:as Jos „Son J40lo RC WE ἀξ τος

No: Ilka "omas Jyor „20 „arlasoın ara. Lıssio Nil gran [οι
[οι «> 0001 id dan rer roly ‚so Na] 2Ξ| Js; ara
> wi INS} IAsas 530 «(530 Samy „| Juma, \OOS 0001
"SL ua won IND Νωοδαίο NL Na] arm is
SD op ° 0 m! don ws u] oo was; Ns UL,
„erolo ‚ooris] Sun 0001 nl οὗ ζϑομοοι JaS oLlo ‚oo EN ep 2
J aa ho JaurisNS Jo Jlauad yil Joa J > N TEN μϑο τὸ wos
Ds Looı Bu τόσα ον} a NL! δι ΙΝ ΣΝ. 2 de
1 ascı „A| ar μιοο „aan Jooı Jusos ‚Jiölo Ja olas.asıas
ΡΝ

Ja oA_o ZEN Buy! Zr EIS uuulAo gar 13 Del >

1. B ins. =>. — 2. B sing. — 3. B las. — 4.B om. «- — 5. B inoly [6Ξ255 515. wodul. —
6. B ins. Lom. — 7. B|vasy won ul. _ 8, B Im -uljam, - 9. B oma. _ 10, B ins. om’
— 11. A ‚wo.

beyond other men, approached, and bowed their heads; and she rose, and laid
her hand upon the heads of both of them, and said to them: « You have both
received from me the presbyterate. You have been made presbyters, perform
the functions of your priesthood ». \Vhen the fiends had done this, a sound
of great laughter was heard in the air (ἀήρ), since the demons were saying,
« Those who used to drive us out have to-day become as they supposed
great». And at the same ery that girl was stripped of the phantasms (φαντα-
σίας), and it was found that it was a girl who was a Greek who was sitting
on the throne (θρόνος), and it was she who had done these things. When
these men saw what had happened to them and came to their senses, they
eontinued beating on their faces and saying : « Woe to us! what has happened

| to us? Anything like this deceit never happened to men before. What to

do, we know not ». But, when they brought that young woman down from
the throne (θρόνος), she continued laughing at them at the instigation of the
demon and saying: « What has come to you? Whyare you troubled?» But
they on their side resolved to find means οἱ subjecting their case to the eure
of penitence; and they left that place, weeping and sobbing at what had

*B175v°b.

"Aö54veb,

228 JOHN OF EPHESUS. [228]
nad aD, Jlaasi; hä, 0 Ih Jaamus| una, Jaro ING
)awsoof>' .-Jusa} oo slo anol has} om |\asıol 0 ‚orain ya N
Jam) ‚oo yamo ‚es «οἱ Sao .Jjorso "Leis JlaSuaso Manu
NMluas wol opt 0 ACT SE) aslas po DL μὰ
ββϑδομο rad," Iso, .,004 «πο !söyo βμω5 ΟΝ δ
δα — N » go > dor ‚soNa| man en) )aslasdo ..ol]
)Nsasjo or! 0,00 „lasınaso Aus god Ἀ] | 20
Re N Jsoras; hass; Jal Musa; [NN Sao gs NUNs
kasdaaı omas — ΚΘ ΩΝ, De Naeh JoN.as [us] δ Loy Joows
ann Ada Sul r> ‚aus Das

ndraan ala mın „Ah τόσ τι Mdusch male

rdanıı Ka na

1. Bom. — 2. B » ‚gnlaus Laluno |lass, Lawols. — 3. B ins. ΠΠ|5 3. — 4. B Bessao. —
5. Ber ed 189 ILaSLass aohalo 0,0 ommagD olly. — 6. Bins. wl. — 7. B ins. en τ

8. Β om.

happened to them, and they went down to Marde to the holy John bishop of
Thella', who ended his life in the confliets (ἀγών) of persecution for Christ’s
sake. And, when they informed him of the affair, even the blessed man
also marvelled at the wily, crafty artfulness of the rebellious evil beings.
But he received them, and laid upon them three years’ penance, and then
they were to be admitted to communion. And from that time again they
led even more severe lives than before, with sorrow and tears, until they
attained to their former standing, and were admitted to the communion
that is obtained by absolution. These things which we have written we have
not received through hearsay, but they are all matters which were enacted
in our knowledge and in our presence and before our eyes’, and we have
brought comparatively few of them to the record of writing on account of
the length of the narrative, that a man who is granted any gift may be
especially cautious against the craft of the adversary, who uses all artifices

in plotting to deceive.

The history of two brothers from the selfsame community at the same time
of persecution is ended.

Constantina. John’s life is given below (ch. 24). See Severus, Select Leiters, v, 14, 15, from
ıppears (hat he was not at Marde after 527 (see p. 395 ad fin. and transl., p. 858, note). —
2. I canuot reconeile this with the fact that the central event happened in a distant monastery.
Moreover the word > (text, p. 226, 1. 3) indicates that the author is not speaking at first hand.

[229] LIFE OF SIMEON THE MOUNTAINEER. 229

‚aan Boaalı Arimıdhdrı AAach sah ra
rfLare il,

sad ‚Joa „ol ax, Jlaso.> Sad - ara μοι Duscr Jusad

gro N ker: ww εἰκϑοι δα. 9. Jäxas>o „oopeo;> ὑϑιχολο ERS <<!
N Na> 15 JAN yasy 051 os Jooı A| Juin ya Dı> 001 yo "μὰς.
karl, δ μα» Joa solo ρας. voarin Jooı yauıo
| «ον [Is Ayo „Joe Yr2 ao uns| Ινραὰ
χὰ μϑο SA; .Joor εϑδὶ „ur weis) 0,0 Dot κα διὸ Jar, af
sh Imaso a rl na Jhaso.> Nash 095 Lö, <a
„Lisa Lor> on alnwana) < gie gan „JlaDS Do [usDo ΠΝ
δὴ: u σοὶ 5 μέδλοο In: μοι heasıy lass „ıalxo

ΧΥΙ. — Next THE SIXTEENTH HISTORY, OF THE BLESSED SIMEON

THE MOUNTAINEER THE ANCHORITE.

This blessed Simeon then used to go about on the mountains like the
wild beasts, and these the rugged mountains of towering height with valleys

between them which are called the inner Karhe'; and he had no intercourse

except that with God, while at every moment he would raise his eyes to
| heaven, and be lost in eestatic wonder at the hosts above, how they stand
continuously before God without impediment, and that there is no cessation
in their song of praise even for a short space. And he would often in my
presence say these things : « Wherefore do we wretcehed men, wlo were
created for the same expression of praise in like manner as these, and to

whom a mouth has been given and a tongue and power ol speech, cease

from the praise of the merciful Creator, and busy ourselves with the vain

| 1. Se. “whirlwinds'; or. perh. vocalize as ‘Krahe’ (bald). I do not know whence v. D. and L. get the

rendering ‘vertebrae'. Cf. Anecd. Syr., 11, 298, 1. 3, and H. E., vi, 9. From Lhese passages we see

that (hey were near Melitene, but E. of the Euphrates.

᾿βαναον, [κ95. ho 5); koaw μιὰ Lops os I wor μϑοΪν lo u

230 JOHN OF EPHESUS,. [230]

„N.lo .& [5.3 οὐ alas er Jo "Dr aso > un
gu AN nun „bsy Jan) as u ka. De J μόοὶ. N

)a&wo Jsoaso JLos NSS ausol DS a; hal, naar I iu
μεβϑρῆῶϑο βιϑϑαδδο Jooyy τἀ Na5> Jjoras ya Ja!» Jar vmaao δ ο
IS Joa ..Jjanis [oawo wer 835 Isa wol harlı μεθ. oil
op Sy Solo οἷν. Jorasz Jar Lad oma; aD oo wu
μον. οἷο wolo οὖν WoW Img! aaa „Ja Lan Nas «3.35
»0lo οὐδὲ wow ὀια...»ο9 χοὶ 05 KL . laduo las. 30 ὁμ..5 »"ὶ
μας is Va Με μου Jan Πα δὼ Lasoıs alası) dor Jar
Juzas oda oo kai. κϑὸ D&D JHdum0 (5) αδϑδο hass . JbasauLso
:asaı0 0,2 ha ar im )aaı) oda ga 139 Νὰ... 5)

5

things of this false and deceitful world? A great thing it is how our heart
is sunk and our mind blinded, and we do not consider the bounties of him
who created us, and brought us into existence out of nothing, how we, feeble
dust οὐ {πὸ earth, ‘live and move and exist’', how the good Creator gave us
the breath of this pure air (ἀήρ) to sustain our life without anxiety, how he
put together for us an organ (ὄργανον) for speech, and a voice and a mouth
and lips and a tongue and a palate, how he infused light into the pupils of
our eyes, that it might be an informant and a director to the whole body,
how again he bestowed hearing in the ears and breath in the nostrils, and
understanding in the heart, that by means of its perceptions it might know
and discern creation which declares him; and, again, that he always gives
aliment also in all varieties for the sustenance of the body, and again to the
soul also besides, in accordance with its nature and after the pattern of its
airiness, he gave spiritual life according to its spirituality, and again besides
these things his grace like a watchful guardian stands carefully over our life
by night and by day and delivers and guards us from mishaps and from all

detriment that evil things may chance to do, and while this our mereiful

[281] LIFE OF SIMEON THE MOUNTAINEER. 231
| δὶ Lö ad. I 00 SER INxı.03 Asa κοΐ „dos
μα u τὸν add ads )Asol > NA.) ud ums
\ τς Jar οὐδι asso has 0 gran "aus [5.6 yl Joa J
| 23 gay las dL> sl; δὶ] „da Dr um [95 sl Pl
4 Il sarıy καλοιβ κὰν rau wol Ju .Lyulso od; Sn ΘΕᾺ
Ἵ rät Sal Jaxo .Jousolo [59 ad 0 υδὲϑ MN ss
[ Nam N] asaus 3} ma <> JAN og τκ-λᾶδο Dabo
JNSasbas I VOL 0130990 OlngS0 „ud. Jardıs un Haa0 ."L0jas
and I yB Fuss I wol 158)ο „Juno Li raso
1 las) ads /Nusol, gie τ» „Jos x N I aD Juno
Das „> δαυλὸ ‚No [af 02 as λον. 0 el JA55o5
jo Mo „orasäsas ‚ooa ..Joor 5] Jos μοι μιϑοὶ od Dot
Muss Jos us; Das » ad 0 wach ax S| > ‚Joot
| al us AuaS Sal [τοὶ χουν ala ον JADS ἴσοι 536] Junsän,

Creator performs all these gracious acts in relation to us, and gave us all
these spiritual and bodily gifts, our wretched heart is sunk in the mire of
sin, and neglects to give thanks for these things. For we truly ought not

only to thank and praise him who created us as the angels do, but even many
times more than these, even as his care for us too is manifestly many times

greater than his care for them. And why again do we look at things that
are small? But let us regard with greater astonishment the thing that is
greatef and more marvellous than all, and passes all bounds and all measures,
that God himself in his love descended from heaven to earth for our salvation,
and sacriliced himself on the eross for our sake, and gave us his living and life-
giving body and blood to eat and to drink, and further promised us in his
kindness invisible blessings. And how do we not much more than the angels

owe thanks for great kindnesses such as these, which our good Creator and
‚ mereiful God performed in relation to us?» \WVhile this blessed man was
᾿ς sSaying all these things with eestatic wonder, he was filling all his hearers
' with similar wonder, while, his mind being uplifted by eestatice contemplation
ı ofthe glories of the heavenly beings, he said many things beside that are
greater than these. And the oceasion which called him to enter the limits

ΓΝ

5 γ

μη.) Joan 0 us - Js μοδνω un 5] Do - Jerciso "

232 JOHN OF EPHESUS. . [232]

|
Jisa> Joa „as Jusl Lip «ad Lussro Löy> som pol BANN 3

olarıso Joy olaamm WA .-Joor Aus oudasd us Sr μι
NN] Ja dD αν 0 yo 22 als) 0 er u ἜΦΗ
Jo Ss /Asro or>|: rNly . ou ad Se his }"
π΄ Fall
ga) „mas rad μεῖον Ds o ΝΞ. al er Won
kusANS Po; Alo Kaas; lo Ju ka, | Jo >
ΕΝ .Jarol vo ᾿Θο wir No, Amanl uno faaoy DA .Jaasdo
Joa 56. ‚ansaa Jusad or „> 2 a3 N ou ὀμαδοᾶωνδν» Lin] [μοϑαςς ὦ;
als hirios INS κκαῖος wolo :fazıs ςϑᾶϑι αῤγ Manns Infor

1. Conj. Snouck ap. v. D. and L. ha&>2o, Nöld. ςξϑο (but 2 is not constructed with 5). —
2. Conj. v. Ὁ. and L, [299 cf, p. 233,1. 5.

of men’s habitation and say these things to them was as follows. In
earlier times he used to spend eight months on the mountains among caves
and rocks, and for the four severe winter months he would come down to a
monastie convent which he knew to be convenient for his occupation, on
account of the hardness of the winter and the severity of the snow. But
once, while going round from mountain to mountain, he chanced to be on
rough mountains near the river Euphrates, belonging to the village of
’bdhyr'on the Euphrates, a village which lies and makes a boundary ΘΟ) with
the territory of Claudias®; and he saw that, though these mountains were
rugged and towering, houses and Tdomestie brood-animals (9) were scattered
over them all, while they were some five miles and some seven, and some
as much as eight and ten from the village; because the boundary of that.
village is so extended (and it is itself also populous) that other hamlets are
settled from it within its boundaries.

The blessed Simeon was amazed to see in what a rugged mountainous
district human beings were living, and moreover that they possessed houses

ce

I. See Mich., p. 649, 654. — 2. Claudias Jay W. of the Euphrates, which must have been the
boundary. If the text is right, Ihe meaning must be Ihat Ihe village territory lay on the river, and
therefore at the extreme limit of the province. —3. Or, with v.D. and L.'s emendation, ‘caltle-sheds’. |

[339] LIFE OF SIMEON THE MOUNTAINEER. 233
le Faso fo spa eo us SL SS gr Dil μοὶ
‚oo ga μϑοι Sag od, Joor mmol wolo : Juan χοὶ ih 6 a.
‚oo Duo Joor wo JS so Jocı Jr has, Jlasi 2 or Al
μωυὶ «Ὑϑ χεὶ al; Am (μοι δῶν 1965 [μοι» «τι INDIE
wa „ol or] Juris Jjsanseo [539 INS I] gas Lux I
Sag “Das - δι5}} ie uaal Kon ob 0001 usNaso [Δα wur

N solo „pas (00 ci | [οι ph a2 κ-ϑὸ ylo ‚oo a»
amade Nil par Dot Ι"αλ5 Dr hal -.soors Jost las
N

„fajo Jah! Do; NS wasahe ‚Jo; aluaD κα κα}, Ὁ]
᾿ 8. μων Has» „dar κοῦ ἰκϑῦφι ‚a0 ons [] 85. aslohamıS οἱ
wo ya Joy κορρδίο au. had Dan dor καθ Juan Joe
gro Jusjao sooNs| EN > θροῦν Jusjao ul οἷν 5lass ‚al

. ᾿

1. Ms. wo,

"and cattle and were settled there in confidence (one being three miles distant
from his neighbour, and another five and another two according to chance),
and he was also astonished that all the mountains were so full of people;
and then, seeing some shepherds at a distance from the houses, he came near
"and inquired' from them the causes of this scattered character of this place
of habitation, because there are there not only cattle-sheds such as some
" ) men make, but great houses and substantial dwellings. But the shepherds
would state to him, « We found our fathers living in this way on these
mountains; and, inasmuch as we were born on them, lo! we also live on
them. » And again he would ask them, « How then, as you live on these
mountains, are you able to assemble in God’s house, and to hear his word

from the holy Scriptures, or to communicate in the mysteries of his body
and blood? ». But these men, like some wild beasts, upon these words
Ἢ laughed at the blessed man, and they say : « How, blessed sir, does the
oblation that a man receives profit him? For what is the oblation?». When
the blessed man heard these words, his bones shook from his fright and his

| 1. See p. 39, n. 2.

ER

x

56. Th:

234 JOHN OF EPHESUS. [234]

olo » anno} wa.so oo, 0 woraror. OD ar dor „ Jusa)

all wa ‚so, οἱ οἱ Judo mis u oo] „cos
ro D [πρὶ Jo Judo Lisa) | „pelo ‚har " JNsmas
ΠΝ ἘΣ, Mu] Ludios lo π΄
„Naön kuojaso „als ou] or ον βώγοο us 00 am Da
ai, dar δὴ } J3.'| .zooAu! EN kuss οἱ D&D Has Ju,
καϑδο N «δὶ» »εὶ kN » ana 5 anal Jsoöto
„lo aa 2| ad. . Na Null DI ou 22 or | wa
"bo wis ‚olnzaa Jo od lu spe ad up DS war
Dr | El or as „DI Jar wu | > «οἷν. rl
AD 0001 KaNdsary dor „MD, Lie wis u] er 0001 «οομνοὶ
aaa > wis ΟΝ ἡ „wol oo ;26] „I Joa Nam: ol „Laden
D pl „add ads erası Kuda md οἱ .‚Juao au]

1. Ms. 80. — 2, Ms. with points...

tears gushed out, and he said to them : « Tell me, my sons, are you Christians
or Jews? ». But they were indignant at these words, and they say : « O!
indeed, blessed man, we are Christians, do not call us Jews. » The blessed
man says to them : « And, if you are Christians, how is it that you have
mocked at God and said of his living and holy body and blood in which our
life and our souls’ salvation consists, * What does it profit us?’ or ‘For what is
it?°? How is it that you were not frightened to perform with your tongues
the acts ofpagans and Jews, when you are as you say Christians? ». They,
when they saw the awe with which he expressed himself, became afraid
themselves also, and they say : « Forgive us, sir, for we have no knowledge. »
Ile says to them : « And have you not heard the Seriptures, my sons ? ».
They say to him : « From our fathers we have heard; but the Seriptures
themselves we have not seen. » Now those who were speaking to the
blessed man were as he used to state to us about thirty years old. He says
to them again : « Are you, my sons, only in this state, or are all who are
living on these mountains the same? ». They say to him : « Sir, it is not

[235] LIFE OF SIMEON THE MOUNTAINEER, 235

N] Jen να Da μοὶ DI JE I] ads ae 0 ομρο

„god Jos Jar war is so on ma Jacı Sly wär Js won
SS N Μ.. 9; „Jo ul \OrDanıo > ar ον
! | ocı «Ὁ oa ag das Ja yol Pl Jon ««ϑο ID is
NS. as. el ‚hol wis juaa os τοΐο Laso omel hal
ΝΟ Lo ul ar χυὶ da Dad „am (um a) un

Jen N N οἱ sah)" οἱ ων] } 13

An aa Vowo :olaso.So aD +3 JoN axr> 2. N „ll y
SS; bir oe aaası ol, Jar aoläsı, Joiaado LUD 00010
ad | Jam Li ua ‚län m „I un gps „oN0010
NS 10.0 u; Hands Su] Jo, I "ol Jon „Jon Ἰωὰς

wolalı> - uoasaäus ar 450 .uiao κοΐ aaa as uLlo oopas

1.Ms. om: — 2. Ms. Θὲ».

only we who are so, but there are men on these mountains which you see
who, unless they have heard from their fathers, who carried them to church
and had them baptized, do not know whata church is. And this same thing
happens now also to those who have children born to them; on their account
they go into a church and have them baptized; otherwise none of us has
entered a church since he was born; but we live on these mountains like
animals. » The blessed man marvelled and wept, and said to them ! « Well
have you said ‘like animals’, my sons. For animals are much better thau
you; since these have remained asthe Creator created them, without changing
or being ungrateful to or blaspheming against their Creator; and for this
reason they do not come to judgment. But, as for you, God created you in
his image and in his likeness, and gave you his body and blood for the life
and salvation of your souls, and you have deprived yourselves of eternal life,
and have become very wild, surpassing the animals. And now what hope
have you toward God? for lo! you are unaware even of what Christianity
is. » And, having spoken with them and warned them, he left them and
departed. And, being troubled in his thoughts, he would say to himself,

> So y loan 0 "Ως οιοὶδ. πο» “ooör>| x ; ar τὶ "ν"

56

y’

a,

x

56

ν᾽

b.

936 JOHN OF EPHESUS. [230

Joow; <> yol . Jos sad Don ον. Has) sl, ϑὲ Jo SA
en μοι Jun) od Ἰοοιο ‚Jaumdi> ai, ΙΝ. mon ksjsas

"μοι 00 Du 0 HI Jo ‚solls don Jusjaas La’ 78] |
re Nasdaı Dad Jos] Dot anıol]! HI ‚sa κ-ϑὸ ΜΕΝ ᾿
ΝΩ͂Ν ὡρῶν Para οἱ “Βα ey ar] μι αξνοῦο von] Jr οἱ yolo

AD τας. κὉ) Dar Jo lg Ja. SA Ins das Lan
eng ud el Jon] Yo mn da Ja od mar Jr
er τὸ wi Do yo DS opr2eo „epae kai ul el Kpd [9
as Lo ‚Ju>,320 Spas οὐϊἱ maus 045 I JNro gl na]. yo
> > Ju 00 139 Ds οἱ bias abo ρον, [το Lad;
[1] oa Al Jar Jar „solo nn JNaäa> SS > Jar, μων

as he himself declared, « How is it that these men are like animals on these

mountains? ». Then he considered, and he said in his heart as if from God, ἢ

« Perhaps it was indeed for this reason that God’s grace led me to the
mountains here, in order that there may be salvation for these souls that are in
the darkness of error. » And the blessed man became enthusiastie, saying,
« God wishes for the salvation of all these people more than mine. Hence-
forth I will not withdraw from this place, unless these have been gained for
God; since they are bound in error, and are as if they were not Christians.
What pagan is there, or what other worshippers of creation, who for so
long a period of time would negleet to pay honour to the object of his
worship, and would not always worship that which is reckoned by him
as God? These men neither worship God like Christians, nor honour
something else like pagans; and they are apostates against the one and
against the other. » As he was going about, he found a kind of village on
the same frontier the name of which was M‘rbn’; and he resolved to
approach this village, and learn what its condition also was. And on
approaching he saw in it a little church overshadowed with vines, and he

rejoiced, and said : « Lo! here there is a sign of the presence of Christians. »

yl ana Jul "wis von] Juaslz -.Joor 335l we> 09 „ol au } |
yBd! . JoaN oe χοὶ ον „solo ΟΝ οἱ gr ad ad Ma |

>

RETTET πα;

37] LIFE OF SIMEON THE MOUNTAINEER. 237

Ja>0 .Jjaso ἰϑϑο Lazio [Im öywo Din ., Sal Do „20 ‚Hadıo
Sa; Jul Jan Jay Io eo hul on or 2 -Mofiise Jusa}
N ‚usa οοι οὗν δο ‚oo yrallo J3.0 u alas 00 ID
‚Ja ho Fi) sor> οἷς Joa Jr οἷν μοὶ „or 09 ‚Jojo μοι» Au]
οἷν. so wolo ‚Jaja Ads oD ;30lo „oo <> οἱ 1] „2lo ‚wol omfLao
ur mn. ram [οϑι «ἐν; ‚od +3] ‚ussao «ον «το (al) Da
oJ) ADS Jo. os Jo Nas μα. ga „m "να ᾿ς Ξοδωο]ο
„>| ka aa ID [io Sao οἷς μοὶ .Lussan Πα δὶ 5 [τοι
kudopa; Is το dp au] κα ΐο οἷν. 586] Jan 8 Ad, οἷν
Mo was [1 «οἷν >| dar poly mar Vo ur 2 aa AD
DO ar) or ΚΘ οι Asa, SS > vll, Ll Jay Jar Is
‚ha kasa, [5 νων ΝΟ gs use οἷς ur οἷς 80/0 .au.ollo

And, when he had come up to it, he went in and saw that it was full of
wood and stones and dust; and the blessed man wept bitterly. But, some
men from the village having seen an old anchorite enter the church, one
of the old men came up to him, and received his blessing; and the
blessed man asked him, « Is there a priest here? ». He said to him:
« There has not been a priest here during these times. » And he asked
him again : « And not even a brother' or anyone whatever? ». He said
to him, « There is none here. » Again he went on to ask him also,
« Where do you receive the oblation? ». He says to him : « If one of us
has business and has happened to be present in one of these villages, he
receives; if not, no one here has this concern for the oblation. » He says
to him : « And wherefore have you no priests? ». He says to him, « It is
not our custom. » He says to him : « And how are you Christians, when
you do not follow the custom of Christians? ». After conversing with
him in this fashion he says to him : « Come let us sweep out and tidy up
this church, for I wish to take up my abode in it for a few days. » And
they swept and scoured(?)? and tidied. And he said to him : « Gather
together for me to-morrow all the souls that are in this hamlet, men and

1 50. a lay monk. — 2. No such meaning of ® is known to Ihe lexicons.

238 JOHN OF EPHESUS. [285] ἥ

ya "μμ DS asıas or 9 ‚2505 as ‚Jjasyo ‚sölo käse Ian
Ιλ opas 300 ‚la her moll- OD la br Jh er
anni οἱ ms ] wis οἱ Juno SA: „cos ja0lo Janko
JeN » > SA» ον θυ Jusjas Vin Jasad> ‚aa Adso
de Β΄ μοὶ wi: hand Ir rare NMbları gu Day Med >
aD οἷν ΟΜ] dr J Sax ado “ol Jul wis „oNl
οἷο ..god „An yaasoı Jy „Dar " θρορ ας god U] δυο „A
‚ad Jod; olasloy Lin on οἱ are "ΛΝ, Jul um
τα ον ‚aa „An Jod; JAN, Jpol> wir yo N are Jo
„alaalo εκ θυ NOT, dr ad, "Πᾶς Dusor μϑὸ SQL
sa 0 dsl anni Ὁ dl καλὸ Jlasas as Jh

"a. οἴκῳ Θγ9 κω. Jlaslas δι > N! rs solo ” ΟἹ] ον. JM;

Ja wo yelı 2? Jr ‚as Juan. } Jar .JoD; Jana oo
a), Asas Ns “οἱ: Νλο ΠῚ Fr WER χε ὶ . Joa hl ‚sole

women and children, and small as well as great. » And on hearing about
some strange sight that they had never seen they assembled together before
him in the morning; and he conversed with them in words of admonition,
and said to them : « Wherefore, O men, do you hold your lives in contempt
and take no thought for the salvation of your souls? \Wherefore, when God
formed us in his image, do we on our part live animal lives outside the
orderliness of men? Know you not that you are men, and not animals?
know you not that even the animals have a greater blessing than you, they
who are not destined to rise, nor yet to enter the judgment of justice ?
Know you not that the dread judgment of God’s justice is at hand? and know
you not that you are dlestined to stand before the dread tribunal (Bän.x) of
God? Wherefore then do you make yourselves like the animals on the

mountains? and wherefore are you like them delivered indiseriminately to.

death, in that you hold aloof from hearing God's word, and are moreover
deprived of the communion of the venerated body and blood of God, and this
is not reckoned by you as anything? ». While the blessed man was repeating

such werds to them, like some irrational animal, which when a man speaks

|

[239] LIFE OF SIMEON THE MOUNTAINEER. 239
Naar; 0,20 0001 Kardaa (act | ϑοι -.r> Jo Jasaa sans
„ol ‚sol go oa „roh δον ‚oo Ado . uötdolh „> emo
“0 ya Ju ‚orlamı pol wa NT! em ! .„solad
ya μοο AD DI SS ol Jr» ἜΝ „ul, ul ΣΝ noir & νυ]
P seod +85 ie sro ΒΜ al; SA „D&D war J .Aul „>ö|»

«Ὁ: I -ἰλο ρα > Nu kuusy war (80 Nil ar

.Jssl > yl Jul wÄ> χὰ yaaıllo „toja9 Dadıo JNDoN> κ᾿
garda oo et „oa, Jän od rl .}} οἱ „mars Nil EN
vol „Nil dr ! Ira 13 gas Kl arms OD τοδὶ Dt
Ε΄... τος LT Cr}
Las] via Loa, so [309 ou 0950 :|Ausaıs> om, An;Lllo :
oA „ol «οὐοῦ, JNSADS yaso τ las οὗιξκο alasaso Aumo
og80 τὰ Juli; sans DS μαῖα μοὶ air 95 snas „I yanolo

1. Ms. wilh points". — 2. Corr. from. L

to it in order that it may be instructed only hears and looks at him, so they
also heard what he was speaking, and looked at him in astonishment, and
they had nothing to say. But he again said to them : « Do you not speak? ».
They said to him : « What, sir, can we say to you ? There is no one to say
anything to us or teach us; and this which you say has never reached our
ears; since we do not know the Seriptures. » [16 says to them : « Know
you not that our Lord Jesus Christ came down from heaven, and clothed
himself in our body from a Virgin for our salvation, and consorted with men
as a man? are you aware of these things, or not? ». The old men among
them say to him : « Yes, sir, we hear these things ». He says to them :
« Do you hear only without knowing the truth? Know you not moreover
that God suffered for our sake, and was suspended on the cross, and was
fastened with nails and his side was pierced by a lance, and blood and water
flowed from him as a propitiation for men, and that he died and by his death
slew our death, and rose after three days as it is written and raised us with
him, having trodden the road and shown us the resurrection that shall be ours,
and before he suffered broke his body and blood' in an upper room and

1. Sie syr..

N

240 JOHN OF EPHESUS. [240] ©

ass :>20lo Ken DD “010 γϑο ιν 5 Ir an ro oo

Yr22 solo :Jadiis Juasası J „eh μοι. ωοιᾶ..» οί Sn ng

Llo :9> lo Jaas > 09 ns . )Nao Ἐπ Ns’ I» <> Ns el
and udüs go «οι „> Dusst Δ) re Be ee
5 Nil Ken > oNsl «“Ὁοὶ; χοὶ aD Nil ro

rn [s....0 J>Nä>} [967 )NS» «99 oh! ! ‚alias A
«“" "Jo Nil ans JE, 200 OlrySı Jlaslas „00 N

y SI; μμοα as ,9 aD ar N 0 Zr μμωα. ‚Nil

us0o .οἱδὰ pol ar a „lin; may μι5 Η] aan ὡοιον. | 1]
a) γ,5.- „or das um Jlan.l χοὶ «1 oa ν᾿ aa D&D N! 2020
: aslaLım000 „u ‚alias ja>o re) Χ dr τὰς oo [αμϑόο.
aus boy od μαι «jisite Kin as au Kuss oe Felor Bil zoll

ll οἱ cr.) δὲ. orröt :poao „as ι"ἃ9 Da yroad
asıs)lo ὧς oMulo Jaas νῦν "εμο 9p2.80 το ΙΝ3 [τοι ano, aD)

1. Ms. with points-.. — 2. An erased letter precedes.

blessed it and gave it to his disciples and said, ‘This is my body that is
broken on behalf of the life of the world for the forgiveness of sins’', and
again that he said before, *Everyone who eateth my body and drinketh my
blood, he abideth in me and I in him, and I will raise him at the last day’*?
How then, when you have heard all these things and know them, as you say,
do you treat them with contempt and pay no regard to your souls’ life, and

remain deprived of the word of life in the holy Seriptures, and hold aloof

{rom the communionof Christ's body and blood, and do not consider that any
loss falls upon you from this, whereas you suffer not loss of some small thing,
but utter destruction of your souls?». They said to him : « And what, sir,
can we do? ». But he laid a kind of penance upon them all, admonishing
them and explaining to them, ‘Because your souls are waste and barren by
reason of your neglect, like soil that is barren on account of the length of
time during which thorns and briars have been springing up in it, so that a
man who wishes to till it first plucks up these thorns and burns them, and

then puts in his seed, so do you also go and fast this week and pray, and |

28; I Cor., XI, 24 2. John, vI, 54, 56.

a1] LIFE OF SIMEON THE MOUNTAINEER. 241

am, &y lo ‚AS οὐ, πο wa asrol| olo Jjasyo A>jo5 ass
„ars wis anuıS ‚aa 0001 wraaa J Je SA „oo ;8ö| .oLlo
ΝΟ ΕΝ, aan 0001 ara 00 Js Jyat-> So 0001 Kari
2 Pr ‚ash Jy2” aaası, asNmn || ui od nel
Slaso Jusjao an ‚July ‚solausoorsaso ‚olaflsas fusa) ol
2 2. oliray Jod] mar asjiao . omas aus gr al
> ra Hl » as A hass... No 0 θα aD
Ιοοι a Ἡ ru J pas el As ἌΜΜΟ 0 Πα. x say

x! oa 5}. KDo μμα-» οἱ A ol | 539 l>» OO -Ἕ

AD Jam [or voran aD.,; Wo an gadcı Sn JAss usa}

λορι er “lo ‚0001 N μιοῦμο Jaız ylo Judo μα, —
INaso Jooı ὁγλδὸ ,5 ‚Joa duo JoNio ςο JAN, ON

on” gl OS [σοι nasAs si} 200 . Jjalısı ga ‚(sod> JAN

break bread on the first day of the week, and bring it me; and all of you,
great and small, meet together, and come and present yourselves ». And
they consented to his proposal, and went and fasted, and came. He says to
them : « Wherefore have your sons not been made sons of the covenant',
and been instructed and placed in this church, and been making you hear
God’s word?». They say tohim : « Sir, they have not time to leave the goats
and learn anything ». The blessed man, marvelling at the people’s simpleness

and carelessness, made the oblation, and communicated them; and then they

opened their mouth, and began to give thanks to God who sent him to them:
while he laid an injunction upon them that they should meet together every
first day of the week, keeping themselves from blasphemy and from forni-
cation, and from murder; because none ofthem reckoned the blood of a man,
either of his neighbour or ofa stranger, as worth one locust, and there was
none to require it; but the blessed man made an inquiry into these things,
and everyone in whose case he learned that this thing had taken place he
deprived of Christian fellowship, and they were set apart as pagans and Jews.
And then they began to feel a little fear, both of God and of the blessed man
himself, while he continued sending and fetching all who were on the

1. 1. e. received the first tonsure for orders or monastieism.
PAIR. OR. — T. XVII. — F. 1.

58. vo

μοὶ Jusjao ‚od adas „20 ..Aulad vor Joor we ἢ} 5 τ."

a! and Ju:
° .guaıIr "7 Jariıs asamı J opu hu] ass „as

χοὶ ollo aus ur m „asus Jjary Imaä> ᾽ν τοδὶ » sa

Jap ao am οἷν ud +. 000 dung |; Dale zoo

od gas-ax0 .JAdj5as gras Jia. NTSC) μοαλ5 ὥρα δ „od
San ον) his, κϑὸ Dos; DA „oo θόρον κα κὕϑαδοο
“as)0 ga! has ‚td 0901 Jon p>a> Jos; JS» | ‚on
μμοαϑ Ἂς any» aD) [lo ausas0ı er κῶμοι ‚ass | So ‚oNsl
saRa9 „(aa Lay )60 JNoja> aD Ὁ] «ον. ‚asaaıy [γ9ι5
00 Ὁ} ro JAaäso Jo} nal yol s0Das 2 rl „and

mountains to the house, and converting them afresh, as if from paganism;
and thus he used to gather them all together like wild animals. After a short
time, when he had gained information about the children of each one of them,
who had male children and who female, and how many each ofthem had,
while they were unaware of his purpose, what he intended to do, he gave the
order « Next first day of the week see that no persons stay away from the
congregation » ; and he sent to the mountains, saying, « Let the little children
also be ei in the congregation ». When they assembled and came

according to his instructions (since they were indeed afraid of him), he |

provided himself with a razor, both himselfand a certain man who was in the
secret who knew them well, and, when all had received the oblation, he said
to them : « Allow all the little ones to receive a present" to-day, and we will
bless them and speak with them, and they shall come ; since to these from |

to-day someone must always speak the word of God, that thus they may
remember it as long as they live; and do you go everyone in peace ». And
they believed it, and went away, having induced the little ones to remain byl

these words, « You will receive presents, and we will mix them for you®, Ι.
Remain all of you ». Then they all remained, about ninety, males and!

Or ‘blessing’. The ambiguity is perh, intentional, — 2. It is assumed that the presents will)

be something to eat or drink,

Ἱ

|
\
|
|
|

942 JOHN OF EPHESUS. any |
μ5ι 5A> “μὸν Maid; yo] Joan ua ‚oosaN Juno „Jar. |
Ναί Jojo 1.55. μων :\ooune m m! 5 Ds al, ” ‚NSulo |
2 κκλλο ! » :Mu| \ooum u ass

[243] LIFE OF SIMEON THE MOUNTAINEER. 243

ΜΔ τ Joa a; 13 ‚oo Jooı Sr 01 ἊΣ «οἱ yuslo 20

aD Da > I 455 yo INS bl „Jo ‚Js wol ΙΝΞωνο
yolo E20 00H u ιϑοι wol il „Jo Jr slo Juno .[οοι
Do JULY" Jpaslilo LDG" μον λοι „oe Νὰ Jay m
Jon yo ass db I bel Nun ul aan Sol ra
«ον a0 .Liso μᾶς Bil ul use ro or ul wro

> \SOM0 κού διο OD ug p (Sams sh asy.ao Jos}

Nas JNDADo LIND ul an βϑοιο ga «094.200 0001
NM HD wa γ5 ON] Jo ass]; user Don Ins erste
Jo „aas Souo „ollso Jon ya κϑομδ-9} κα ορϑὺν
ne, een ee rule
"On maio NS wor D0fm20 0l1200 D N ES Jusoo Jooı kuss Jusol

females. And he shut the doors, and came up and separated and arranged
them with the help of the man who knew them, separating one in three, and
the females moreover on the same system'; and, if there were two females
and one male, he would take one of the former; and so also with the males
too, and if again there were two°, he would in the same way take one of
them; and he separated thirty of them and set them on one side, eighteen
boys, and twelve girls; and the rest he led away and shut up in another room,
lest they should go and report what had happened. And he brought them
up before the altar, and shut the inner and outer doors, and made a prayer
over them, and the two began to tonsure them, soothing them with
blandishments;; and of them some wept, and some were silent; and thus they
shaved them boys and girls alike. And then he released the first lot who had
been separated and not tonsured, having shown them their companions, that
they might report to their parents what had happened, and they might
come, and he might speak with them, and might appease those who were
troublesome. When the news arrived, the women assembled with lamenta-
tions, erying, « Alas! what has taken place and what has befallen us? ».
And some were binding themselves under a curse, saying, « My son shall not

1. The meaning clearly is that he took the threes from boys and girls indiseriminately. — 2. Se.
males.

,

244 JOHN OF EPHESUS. [244] ©
gatuso ‚Jans „23 Jar oalın JoAs wol Jo ...> Sud vol Jr

Say (Θὲ Just .woöt no Δ᾽ Jusalı aD | re as. —

ρον aaa „(0041200 „OOo ns 28 yo Joor Jha or 001

«Ὁ Re u D&D DU 0 ‚Jos »0} un mel » a
„rMly „ood „olo „Lilo ‚asl wau2| -.oo0 mans Nuluao oo
„al var 12 Karol kunaso Id. dy] Aral 8 Ns add
Ja soo u unspad Sr τι δὲ > Aolaao ass] or wc
fra, opass [οι Saal μὲ el 2 0 m er 00 ‚una
‚Jade κϑο μὶ a» Kl ΟΜ] grad ἊΣ Op Νδᾶλ lass
Dos Jura wär Jaaıd ρας „sony ano Jaaı Sum a2, od
Ja μὲ !.AsasjL| oma 0 „or dung Vai aaa ἢ Jg! er
ΠΤ «μοὶ am] ao er ass ΟΝ] <edre N] „ans körm
Jo "a5 ‚anası Vs awa, .Lusa) ‚som „|. a. | ano]

1. Ms. om. stop.

again be shaven, and the name ‘son of the covenant’ shall not again be
called over him ». And some of them from the rage of their söouls even |
betook themselves to abuse of the blessed man; and so also the men. But
he held his tongue, and he continues laughing till their wrath is pacified; and |
some of them acquiesced in what they had done, saying, « Our Lord’s will
be done », and, « We would it were so ». But, when two of them stubbornly
stood out, he exhorted and admonished them, and said to them : « They are
yours, my sons; they are not going to destruction; they are being presented
io Christ, while they are yours ». But they showed violent indignation,
saying, « We will not present one of them to Christ ». But he testified 10]
them, saying, « I for my part have marke«l out this plot in Christ's name to
his glory. Beware what you are doing. I am free from sin. He who
separates a soul from it and takes it out that he may bring it back to the
world, Christ‘ will not resign that soul in this bodily life, because it is his |
and has been marked in his name. I for my part have testified to you; you
know ». But they came up, and laid their hands upon them and dragged
ihem away and removed them, blaspheming. The blessed man says tothem | |
« Have merey upon your souls, my sons, and do not be obstinate and deprive |
I

|

]

᾿

[245] LIFE OF SIMEON THE MOUNTAINEER. 345
δος <>” „opel 1 „ads lo aasıs <> ὌΧ, al)
ml rar ılı ae ned Bil ie er I Dig oe Bra
οἱ Saas von MO u} bl son wolo „Low Ja Lil RSS
> ιϑαλ9 > aba -.anzan 22 or wa pie J Jap ku Das
DD aan ad, ah JäN usäsı U! gas sa Il: ul
udn τῷ κϑομὰὰϑ 029 „200 „‚olasaıo TEN ut lb Jsöcı
AAIoy ur wol0 oowil „olumoo aus] . mi JMD ας 59 ‚Dj lo
kol> alas yo Ad du wu] » ‚Joa αἱ Do Ss Juaal
er>ölo gas το woado.s alas οἷο as) | ascı lo Dar
„| ra ‚Jasuo JaDl Ὁ. el Lad; Ὁ waaa "us url;
al „a, Jo INS τ λον mon J el „is hly „oaladı
hass ad; SA ‚old Sy alas ad. Js andy andı
sol adj Jacro «οὐἱ JAsaia; oDsaso Jod, ou, omas Pl...

1. Ms. wo — 2. | fin. in erasure.

yourselves of your children, and ineur blame ». They said : « Let us be
deprived this evening and we will not make our children shavelings ».
He says to them : « Beware, for, if you take them away, I for my part have
testified, and I testify again, that neither of them will reach next first day of
the week in this bodily life». They, when they heard it, jeered at the
blessed man, saying : « If you think that your curses are so well heard,
g0 and curse these Huns who are coming and making havoe of creation',
and let them die. » And so they took their children away in good health,
and went ofl; and within three days both of them were smitten and died.
Then the terror of the blessed man fell upon everyone, when the power of his
word and of his prayer upon those men was seen; and they also repented,
and they went and fell down before him, weeping and saying, « We have
been presumptuonus, sir, forgive us; lest you curse us also and we die ».
Then he said to them : « I, my sons, did not curse these either (far be
it!); but God took them away, that he might chastise you yourselves for
your presumption against his word; since it was not in our name, but in
the name of God himself and in his word that I marked them. And now

!. Probably therefore these things happened in 515 (see p. 19, n. 2). The invasion οἱ 531/2 (p. 78, n. 2)

is too late, for it would bring his death to 557, 17 years after J. left the East; see below, and p. 246,
n. 2.

ἰ.

59 r°

aa aha «ΟΣ go ΝΟ Js Karo ἡ Jooı ya οἷν. Joor „alas <>

246 JOHN OF EPHESUS. [246]
Bor wg .κ9.5}} Οἱ lo u aaD wasan Jo lab De x

a Loroyo (5505 ROLE) ! “öl 200 ‚ua OD nano << |
No Sao may way „SS Joan AS am Jam oo Jooı ER

No μος ἱεᾳ θα ᾿ς, Ὅλο (βϑοιο OD No ΒΝ. (is RC
Mas JUSADo LAN „oo Joorı ade . Jaaml>; χοὶ Joa δ,
ad ass οἱ wol τὰ ας 5 [γγῶ κϑὸ aus ‚ooony „ll; Ὅλο
“οἱ 5. “ὅοι Dans |Nasaal> ..:ἃς Mas βϑοιο .‚K>Miso Jsaso,mo
> Ha (rau Jon0y 0001 No .,0001 asasl] oda „dor }»

οἱ «οἱ win KudDan „a sl worau0 Jo ρου Lady - Jana)
| „ol. „oh; Aao rm yel his Sam Jooo as] Jadı
Das oldjas „27 Wars ,5 ‚Joa ol] dor küus ΝΑ
Asa) \uso οὐϊ Jan, ‚alopas Nuso „ge Oö ὁμαλὰ. 5 lo 001

go repent and pray to God that he will forgive you, lest you also perish
as well ». And they in fear and entreating him departed. And from that
time among all ofthem great and low, if the old man wished to tonsure
anyone, there was none who presumed to speak; and thenceforth whoever
pleased him he would mark and take away without impediment. But for
those who had been tonsured he made tablets for writing, and wrote for
them; and thus he would thenceforth frequently sit with patience as ἴῃ ἃ.
school (σχόλη), and would teach them, boys and girls together. And down
to the time when they reached an age at which they might receive harm
from one another, within four or five years, they learned the psalms and the
Scriptures; and thus thenceforward loud choirs were to be heard at the
service, and all these mountains also had been brought into subjection, and
they trembled to commit any breach of order, lest the old man should hear it
and separate them from the fellowship of men, or that! he should curse
them. And accordingly twenty-six years passed while he was there, and
he was still in this life, and we were always receiving his blessing, and were
also in intercourse with him?; and we used to learn from him about the

l. Sie syr.. — 2. This seems to mean that he died 26 years after the beginning of his missionary
life, In this case his death must be placed circ. 541.

; [247] LIFE OF SIMEON THE MOUNTAINEER. 247

ao Joor jo Sram „5 „001 ED. 10 945 αὐ; No \uso

ΝΞΟ Saw Loroo .ooor [δα 5.30) Kap μο dot iD. slo

μϑαλν omas Sao Liu] lo „as h aan „> :0001 got ao
Nass .Joor ὡοιοδ οὶ [2119 Kusso Isa yo . Joa καθ odas οὐι [515
aNa5y|'; θα Δ SLaxo .Jooı [1] oda Jyol Ns Joa ana yo
‚Joa μ᾿ pad yol ας ad Jooı > wol J . )aaımo Jasu.yn
Jul ΑΝ lo -.Jooı Haas οἴδιδαϑ οἰῶν .J;lk> a2 ol ΠῚ
Mas) no οἱ „2 .Joot wol.) (oo>aS ‚Luis; [>| y.lo ‚Joan Les ot

| us] uLuojo μὲςᾳϑο Ι.κϑὰ δ, ει Αι ο ον δος

ὁπλαὶ, τόμπτ aan final τόδιλχδι ὀισαὶχ,

uneivilized character of that people and about their subjugation and about
all the torments that they had inflieted on him, when he was now old and
decrepit, and these disciples of his also had become grown women and men,
and they were now becoming readers and daughters of the covenant, and they
were tlıemselves teaching others also as well. And accordingly the blessed
man’s name had gone out over all that country, and he was a law (νόμος) and

a judge of the country; and every matter that was in need of reform was

referred to him. And now, because feebleness and old age had overtaken
him, he was no longer able to retire to the mountains outside according to
his custom, but he used to carry out his labour there in the same country in
his cell, and he had also gained possession of these men; and he was as a

spiritual father to all of them, having also converted them from the error of

their apostasy to proper rules of life both bodily and spiritual.

The history of the blessed Simeon the anchorite the mountaineer is ended.

248 JOHN OF EPHESUS. [348].

ΧΡ τ ann mudundı τ λοολσχπ τ διυλυ, δι ϑαδὴ
.« τὸ ταῦτ order τὶ ara mar Jan τος
ram naula

as bl kasis „si, Jhoo„20 1 ai. Nas Suası »
«Ὁ so Nas JADE u; Ss fan I nl „bl us
"or" au No fassı „al aD Joy " «Ἱμοὶ Jar, JaD Aulsasiz No |
τοῦ "τοὶ .Hous hy man.» Kür Sao ads Sn Aus
J>305 Jyasäs ‚oo ας Mas «ὦ hap3 Noir > kasdu
onlarso ormrs „us bad yspe ΚΑ iin pur ade
ar Kain τον 0 anıiso da [οἱ -.0o01 tag xp Say
alas;> nun μι.ἅ5 Jaso.> Jasol Hsäso (5505 JE2099 wol, ze
Ι5ο χοὶ „us <> οὐ οΝ ao aa. Ja "δα Ian Νὰ 5
τ] us, das Juspsasii μοὶ SA ‚SA Audo A |

1. Ms. dl.

XVII. — ΝΈΧΤ THE SEVENTEENTH HISTORY WHICH IS THAT OF ONE OF
THE SAINTS WHO WOULD NOT CONSENT TO STATE HIS NAME, EXCEPT ONLY

‘POOR MAN.

When therefore I consider the degeneracy of our times and the confu-
sion of our days, I marvel greatly to think how it is that the prophetie, that f
is divine, saying does not rise into our mind, which says in a voice of |
thunder to our error, « Lo! the righteous hath perished and there is none. δὴ,
that taketh it to his heart, and saintly men are gathered and no heed is “ἢ
given »', ΠῚ we truly consider this, it has received accomplishunent in our
times, since all the great pillars whom we have seen, who by means of their
continual supplication and petition bore up the tottering house ofthe world,
have been gathered and passed from the confusions of this life, and those
again whose great modes of life and mighty labours had been laid like huge
‚ase-stones at the foundations οἵ {πὸ world have been collected and removed
from among us as it is written “and there is none that heedeth’'. For this

& 3
[249] OF A POOR STRANGER. 249

, .JMbaazaS Nasas 0,2 „20 „olsal, y.lo ‚ats as5Llo Adiso Anna, |

JADS0 sn yaDaly [uns] τος Sn Aue a 6 AD Doso
ru hal wuis Ss Laa m ul Loy .Jjsölz bo Ioyso
NDo ass Amlo mal ad NCL RN. ΟἹ] Iso „Daan; N.
go Jero, Jar>5l Jysas, Io m Po m J οἱ INaf sv
waasıo γα τ AJjoo> ol: Ziel „am .Mossl αι wusıia
55 Jomeh> ‚ou Ναὶ | Nvaiz, μοι ho ad 2 Jay: Kia
Ja anal] Jyarys Joel Dar ‚od hart; uaaäns hl yra
„go Nass do Kun JH ID ads yo „sy has Jan
Da DS u ln ἢ
ee ee re ἡ
«δον Musiel > us οἱ» hal: le ua, 20 na or wär
«οι Jjear κοι SS 0 „N 000 uduanı ID ya) χορ

1.» added in marg., appy. in later hand.

reason the whole habitable world of men has been shaken and tottered and
its structure has been loosened; and it has so to speak already begun to
fall; and there is none who takes note of these things and lays them to his
heart, in order that the passage of sacred song may be fulfilled upon us
which says, « The Lord looked out from heaven upon men, to see if there
were any man that was understanding and sought God, and all had together
gone astray and become reprobate, and there was not even one who was

" eur 1a ONC ;
doing what is good »'.

For, having taken upon ourselves to trace, even if
obscurely, a pieture of the marvellous beauties of the saints whom I met in
the times of my boyhood and leave it for the general benelit, if only to this
remnant who have been left in our days, I am reduced to marvelling greatly
in my thoughts how it is that all these marvellous and giant-like men have
been collected like clear pure wine, and the world has been reduced to
disgusting dregs turbid with evil matter, and we lay not these things to
our heart.

Once, when we were in the holy convent adjoining the eity of Amida,
that is that which is called the convent of the holy Mar John, as has been
recorded by us in one of the foregoing histories”, since all these convents

1. Ps. xıv, 2, 3. — 2. Ch. 13 (p. 197). As the monastery was then al Amida and John was in it,
the date is 530-536 (see Introd.).

M

+60. rn:

Ber 2

* 60 v°:

In καθ Jraa> Joan Jon 0 HI -.Joor on] zus μμ 9 οἱ

250 JOHN OF EPHESUS. [2507 °
Na . om] Lad; Las 0001 Lo :- μακροὶ Asaı,s «οοΐδαο.
Jr>oas ‚som οοοι roh eis Do 8 - valanan μιὰ ha
„on, Jo zuge Jira> JaN Asus, SA Aue wirus a
#23 ola> 0001 et vr] — m Ir 0009 opaaı Jh Jun]

La usa san, χεὶ Jusos „‚oolaD Joa JA βίϑρῦλοο [δα
Ya SloNas as] Das .orasso NaygtJ0 ‚aLo, No Ne) oo0
ua po χοὶ Jsaryo 5 5ο». kuss .ooy > οὐι; οιδιϑέα 9 re!
Joan Joou „| woais usa, Waso ohmso „umso L1o JNusy .oooı
syaso opoa2 „Nas <> Joa KuD ugaD0ı Jrpoas I gu μιωοοὶ
μιϑοιο ‚Joa ωοιοδ οὶ Lasin [βραὰ <> 0% χοὶ ad; "ypa> ala
0A la! das Yr2o Ja χὰ μούσας Das oaso Jaasıs
yauDa> dos us .3 Ja os Sl ml ad ga ‚Joa
RN ϑὴ οὶ μδρλο Jam ul dä I u 0001 ul

surpassed everyone in devotion to hospitality, and were fervent in love
toward their brothers, therefore on account of the report of their open-
handedness men used to repair from all quarters to the convents round the
city, because their zeal was in truth kindled by the love of God, so that
they did not in the case of any one of their brothers who came to them hold
him to be merely a man of flesh, but through a mean and poor body he ap-
peared in their eyes as God himself who became flesh, and so they were eager
toserveandrefresh and wash and honour as it were Jesus Christ, that everyone
might share in anything that might result through the blessing of the man
whoever he were; and great and small were alike so devoted that, ıf a
stranger were in one of these convents a year and two years and ten years
and twenty and all the days of his life, there was no one who would open
his mouth and in any way give him to understand that he was not as one
ofthe old inmates; and so in the matter of clothing and in the whole supply
of necessities he was brought forward with the priests and before the whole
ol the brotherhood; things which are objects of great admiration even down
to the present time. While they were showing fervour in these things every
day, oue day ἃ certain old man, poor and a stranger, came to the convent

| [251] OF A POOR STRANGER. 251

asso Jlaısacı ἀϑὶ Sa wall] „0 ΟΝ όσοι | hl a2 Jaxı
Nils Kaas γχοὶ woran) -,)Nasasl, yabass Janis ke Nso :[u05
ha " ogo Juno Kun er οὐδι στῶ. ΝΘ Sa ΘΝ. ..\sors Jocı
NA vor] US \asanı) .. „20/0 assiin „nm Sau oäs| Ns was
| . Jooı ὡοιοδ οὶ «“ 99 Jl Jar J )"οο δὶ hama, SA .Lusam
| Da} Jmransz an lo asao Lussio ‚oo, Hamıo om Joan van
m ‚Joa δ ῖνδο 3,5 zoäs!| ai} 19. 090 . vowsaslas os ἈΝ 9
«" τ ol] Jsohe, μα΄ 0 u DS τι ‚asaaso „0 Jlasu) us
ana] Juno ‚om [ung δι janmı anana, «μοὶ Juri I Aus
| Most νῶν μοὶ ον . Jod; ang ar yulo bil me ya
| Ns Jiohe hu] Muse ΟἹ Ν αι pa> Joor ru] ag 120 pl, sad
Asa) „20 „> No ob os Jam in 2,00 Da> «130.00 „ost
Joa ara wol 090 .ypasıy [99 a5 οἷν. Jooı wasam . Jlaass IS
| Alan 00 epütlo ‚Nails Jl ap Nlya> „0 DD apanı

H in which I myself was; and, when he had been questioned with regard to
the faith and made a defence, and had come in at the hour of vespers at the
end of the service, they required him according to the custom (νόμος) which
they followed to sit at the seniors’ table, that is the archimandrite’s;
and he on hearing this fell on his face in entreaty, saying : « Excuse

| me, my fathers, for Christ’s sake; because am a poor man, and ofthis I am
οὐ not worthy». But he was a man with sparse hair and long beard; and so
| many with the archimandrite himself among them rose to seat him at that
u table; and he with his face eleaving to the ground entreated : « Do me ἃ
favour, sir, and allow me to sit at one of the other tables ». And the archı-
mandrite, seeing his wish, said : « Let him do what he likes »; and so he

consented to rise from the ground. And, as if by the grace of God, he
| directed his steps to the table at which I was sitting; and that though it was
in the middle, and we were sitting with other tables on both sides of us.
And we all rose and received that old man gladly and sat down. When a
ες dish of cooked food had been set on the table, the head of the table was
‚ requesting him to pronounce the blessing; and he again continued making
request saying, « Excuse me »; and he strongly urged him, and he would not
agree; and we were astonished at the resistance which that old man made by

Νὰ

*60 vb.

”61 re

"ὁ Ὁ δὴ (ἢ

b.

‘morsel of food entered his mouth, a sign of thanksgiving came up from his

959 JOHN OF EPHESUS. [352]"

Mia - ‚Joan JLaasy [39 Si Jusad ey 091 ‚orasamo "SA or
Jaja; yol od κ 9 Ὁ alaaso «ἴσοι basis SED gu So Ns
JNaols Jo -.ooaa>D loc Sn; "ΝΘ Nas Nlınmo| Jusoo .Jjany

μοι or 15. ‚woaris: Jyapie lan Je; „> ak oo Joo «αν αοι
sy Sl; Lass Joor A] μϑον WAo νος po waolz [μὴ 5 0
.- Jan Saso INS 1] „> JAN Po wasl sa, y> JNass |
yo jo ..Joor Pe Iuran, Dad οἱ Do Jar kan
Ins yawo „Male yi> or ads. Vsalioo ads ns nu κα Jos |
| I» Jo Joa «139. ost yl JNssao I Im μεαὲ ger 99ι ϑιδιϑορϑ :
ΙΝ. Alan ἊΣ In san, wall! ἢ} ” ‚Joa "Νὰ Jusoı Ass
DS mi od jala; Ivan Was ..osı had oa Luc Μὲ ‚ofen |
NS INsjan Jbasy oo „A .,Joor ὡοιοδὶ Jar a) „0 )Nuasal |
NA0..)Nasy Joor use nis Jam 555 «μοὶ Jjohe a5 In : on

reason of his humility. And, every time that the blessed man reached out
a spoon, his eye was furtively and gradually raised upward, and his lips
moved, as if he were making a little sign; and thus regularly, whenever a

heart by the muttering of his lips and the motion of his eyes. And, when
the order was given by the archimandrite that the wine and water should
go round (since this was the custom (νόμος) that the wine and water should
go round three times a week Tbesides the first day of the week '), and,
when the steward came and the old man received one cup like everyone
else, since it was diluted with cold water, and one cup each only would
be rapidly carried round and collected, and everyone pronounced a blessing
and drank, and deposited the cup in its place, yet the blessed man would
drink a sip at a time as if it were hot and one could not drink, and he could
not be induced to drink one sip together with the next, but this is how he δ
divided that cup, into as many sips as the times that it pleased him ἢ

offer praise over it; and, though it was a small cup, he divided it into

more than a hundred 51:05. When the head of the table saw it, he

said : « Perhaps the old man would like to drink it with hot water, and I"

I. Or ‘the first day of the week included’.

[259] OF A POOR STRANGER. 253

RR » IA, «αϑὶ As! ΕΞ) «οἷν. „20/0 .Juro οὐι — Du Jyar

Nulas Js “DS I] μιϑοι Junia lo Irero rd asaaıa Ἢ μοὶ
ML] wire Ja] 0; μπὰς fa. u sd ur 9 Aa] Suo
NS 0425 Sl Js > αι Jaxısas Jon yol go 99 ‚ylas.o
asanıy ya mus Js erst „ad NSlo „hly wolo .JLao μον.
Jaad; ans ον οἱ or wie ar μὲ καρ ‚Lu 2 οδιϑὶ DD

» .Mlıms SS μόνο UNS 3.» ἕο SIMID „20 ‚vopianso

woandy As] [50] 20 “HraDDlao zopas II ΝᾺ]. lo JNı>j
ΝΣ ὡοιᾶϑ᾽ Las. uaa| Jo Kama) alas IS „20 nal [Ds >
Jusoro „oh ga No ra PD. κέδν, Lusoo ‚os; Mao oasjas
ΝΑ una ur „> ‚As pas yo wann (as > . J5joN® > „iss
‚Ds Nıo) [Nasasl Aus Nas) . was yol kan \galllo ":5ohe
"9 Ho LI ergo μὲ Do; DA} -.536| „> Joor anano Jr. „50

1. Ms. with points...

for thıs reason he was afraid of the cold »; and he said to him : « Do
you wish us to bring you hot water, our father? ». He says, « No,
excuse me. Whether it is cold or hot, this is my habit, to drink a little at a
time ». When we were sitting, we asked the old man, « Whence, sir, does
your holiness come? ». But he, as if he were now oceupied in eating,
silently bent his head down toward us, and was silent; and again a second
and a third time; and then at last he made this answer : « Excuse me, my
fathers, Jam hungry and need to eat ». Andthen we understood the blessed
man’s intention, and left him alone. And, when we had eaten and the
old man was looking down and privily signalling upward, when we had
spoken with him once and twice and thrice, and had asked him « Whence
are you? », his tears suddenly gushed out; and when he had put force upon
himself to refrain and could not, he bowed his face down upon his knees,
and covered his head; and so he with difieulty constrained himself, and
stayed his sobs. And so we rose from the table, the old man standing in
the midst with his head covered; and, when we had offered praise over the
tables, and the old man had been washed according to custom (νόμος), a rug
was prepared for him in the chapel. And when he saw it he continued
making request and saying, « Because I am feeble and weary, and cannot

ἘΠ 61 V2

a.

Be

261,2 Ὁ,

25% JOHN OF EPHESUS. [254]

ra Lay [καθ AD oa μος Jo SQ „Nasa χαοὶ; LI |
NS A00 .[..3, χοὶ AD ala ΟΝ αν 5 is ":.5ῷ,. baby SA
0 er ul ylı aan) 000 ua kiaal Joa Auls
alas ‚yo Joy οϑι el Sa; or 001 ‚ans DS (amanıy μων.
Nas > oası μιϑαὶ οοι ‚DsaiuLlo ss] Dar Jo ua no ‚Ds
DD, Jeans ho,n0 Las; <> ‚ass 0520 „420 .m.901 ωοιᾶϑὶ Ss |
NS'lo Lil Nas anafo a] οἱ pas age ul Nu I
000 amade Jusor 000 „ol, „20 ‚od 000 end Da ls)
Jun yol Hass ua Jans ans or „Janin Jon ‚oo μον
Jo > Jos ‚Loc og wol or so ‚Nasaalı alas [horn ae
000 uasasse Njaa; dor 0 joy > ΜΠ Jamie ul ad m
wma κοὶ her ‚Jsasmyso ooo01 «“9 ὦ «λοι 00 .)Nasasl 1Ν5
μοοω «αϑὶ Ὁ» 501 κ5. Jr ui ara. Jo .NSyLo Aus, Jocı

rise for service, for God’s sake lay the bed for me outside in some corner
(γωνία) ». Then, lest he should really be troubled by the service, they laid
it for him as he asked. And, as there were some blessed men who were,
eager to investigate such things, they observed the old man in order to
discover hisintention. Buthe immediately fell upon his rug as if he had fallen

asleep; and, when everyone’s voice had ceased and they had been gathered
to their beds, the blessed man turned upon his face on his rug, and he knelt
and began to weep, from the evening right on till the nocturns bell, not being
aware that anyone was aware of what he was doing, though those who were
observing him had become weary and been sunk in sleep two and three
times, and they were astounded to find that saint thus engaged down to
the bell; but, when the bellman sounded the bell, he covered himself like
an infirm man and lay down, until the end of the service; and then the
same again until the morning,
but with precautions against those who were looking after the land (9)

though not as he had done in the evening,

alter service ' and against those who were learning the Psalms. But in the

morning he continued requesting to be dismissed and go; and the archi-

I. There seems to be something wrong here, since they could not look after the land at night and
“ss means ‘perform' not ‘look after".

Γ [255] OF A POOR STRANGER. 255

3 INS NS as Jam Dal «“ Ὁ Δ} gro SD yr20 iu
οἷν. 0001 ra nel <>” voasn ΝΟ, ma μὶ 139 ΝΩ͂Ν
pol’ Juris open ar! Nora 22 or μὶ νοι] upwo ‚is Nass
N] kl 0 ya] Laslz u Aus \asl ho Ss ‚ob
I aD | x! bl ‚ao ωοιαλιδν wäa wol Jm>o «“} 09 ‚Ja
«νιοὶ Jr μαι. Luna: oraso ul Judo | yD hl aaa
> tr .Nupel Jar ‚Aua,s μοι Has Ds fasto Kaso-> Ju SA:
ya Na lo Jyar Nuss ‚yanol od Asl wis oa Jod; Asl
.3 mslllo aus] --ϑοὶ gr 99 “λα οἱ ra ısjas Na
2: 5kly Numoly ὐγοδὶ Kulo „Lo IST I hen yoly Ama Sn υρροὶ
gar Joroı «DS "unalsl [Aroasi> Lam og er wär ul zn I AL
usa, > μὲ» solo N „öls Kr “mas „0 warı β ΟΝ his
JAN Dr ἈΚ aa οιϑο ὡς | ua „mi Ja Ἰνδὸν

1, Ms. ha5a9. _ 3, ὦ in erasure.

mandrite would not let him, saying, « Rest, our father, for five days and
bless us, and then you shall go ». And the old man, having been detained,
went out into the garden to walk; and I, having learned these things about
him from those who had been watching him, went out after him; and he
saw me, and stopped. And I, beginning to enter into conversation with
him, said to him : « Wherefore, our father, did you conceal from us what
kind of man you are, and from what convent you come? ». But on his side
his tears at once gushed forth again, and he was silent. But I said to him:
« If you are a Christian and Christ’s bondman, I will not let you depart,
unless you have informed me wherefore last evening and now you wept at
this question. I have presumed, if you are God’s bondman, to adjure you
by him whom you serve, inform me about this and also about your modes
of life for the sake of my soul's salvation ». But the blessed man was
annoyed and indignant, saying : « For such an adjuration there was no
need ». And Ion my side said : « Imade an adjuration that I might profit,
while you do not lose ». Then the old man laid an injunetion upon me with
an oath that, until three years had passed, no word should come out of my
mouth of what he would say to me »; and he said : « I, my son, have to-
day spent thirty years in this discipline; and during these years God will

*

62 1" ἃ-

J οἱ ΔἸ Juan " KDsasaso ον Ξὲ ea Noch, Jası mu |

256 JOHN OF EPHESUS. [256] >
sad, As Jr „Jo; οἰδιϑοιαδο 0; Jam Dasa „scas MA ᾿ἢ
Nass; „onaa» μὲ Haas μὲ wis J olanıy Du; INaaah |
wa Alla s Juscı „alas; JNız) Do as Jo „nmaa el ;
Age das; dar dur jdn Du; silo LuasahS
Na Adam „Nail Josow 001 > pl 'zoNax "ὶ „Jaasıms Jo
oa Zar Im |Nsjan N.Na'lo ἡ] san, οἱ rd; a,b Lo „laas Ν᾿
„gollsotascy )aslaar DD κϑὐλλοὶ: N Du, Imrso Suoray JNssol ἢ.
aa’ al sjas SAaly Ὡς ΟΝ οοι -Ὁ kaso,> gm ;Aso

wol Jordi ar 27001 goal, Jad; wo Maag oNl er
do „ds N eV “ἘΞ Jaulo > «ολόρδλϑο Juris
Dass Noch μα δῶ Var alanı) 2 Lana) μωρὰ
ΙΝ ο99 mo fol aus vo] Ns aD; vol ον laso

1. Gorr. from j>Deas. — 2, Ms. ins. ol cancelled.

not judge me for having opened my mouth over food which is derived
from God’s gift without stretehing my thoughts to give praise for his bounty.
I hope in his name that I shall not be condemned for having stretched forth
my hand to my mouth without every time that I siretched it forth similarly
stretching fort my tongue to praise and my mind to prayer on behalf of
those who labour and sweat and toil to supply my need. I shall not be
despised by the Giver of our good things for having put a vessel to my
lips to drink water or wine, and drunk two consecutive sips without giving
thanks to the Creator of it and interceding for those who have extended to me
a share in their gift. And after these things last evening you were urging
me to neglect such rendering of thanks to my Benefactor as my little strength
is able to perform, and engage in vain talk. Or know you not that it was ἢ
αο 5 bounty that we were eating, with the sins of men‘ moreover that
stain us? And how can it be, my son, that God will not be angry with
us and deliver us to the judgment of torments when we eat his bounty
and instead of rendering thanks engage in frivolous talk, and further,

instead of prayers for the men the sweat of whose labour we are eating,

75, 1. 13

[257] OF A POOR STRANGER. 257
ἈΝ Δ λοο „Judo Dass Kl N nie dl sordanı
> Ai μον ὦ Laos [asor> dor Sao Jar - Jobs ulm];
Jade eo Lois Ja; Hann) 0 kurs [5] δον LI μοὶ

Ip Noch aD zul kuss Is JA a sl I Janus

grmr0 era No ς ϑηδιθοο us 2 Kuda Lyoraso „Jain ad
‚Nor |Nuslal οἷν 2050 „I Iho Lass Ir μοι SA 091." anno
„aD looı iD sau von δι Νὰ δ οὐν kam > ga x μὶ
‚solo ul μοῦ Mason; har ag > bl omsöl „a ΟΝ ῖθϑ 53,5. αϑϑὶ
rad] au. > Asian hl ! ol .Jsoho Nr [ass ul lo
No aus Nass] IN om Naar [5οι χοὶο Ir χοὶ "am
οὐ Do ‚oo ass |» | olo . οοι μγκων N μοι; «αὶ „ko r2
BAD ups aa. J,raa , Lisam Hol ‚>olo οἷν anaso οἷν. „ass
κἀκ ϑίο Juan] er ie ds Harz bass Loy aa yon Dadızoo

1. Ms. Swsoly. — 2. Ms. Say.

that! we should sit and enjoy ourselves in idle talk? And, because you
adjured me by God, lo! these are the reasons for which last evening and now
my sobs came up, since I said : ‘How then (ἄρα) can the heart of a man
who is fed by God’s bounty and mens’ sin not tremble to emit words in
any other kind of conversation beyond that of thanks and prayer on behalf
of the needy and remembrance of those who are working and suflering
hardship and distress and want and need, while he is sitting thus without
care and without fear, and concerning himself with frivolous stories?’ ». Ion
hearing these things from that old man did the only thing that was proper
for me to do, I bowed my face to the ground, marvelling at this extraordinary
man and fixing my gaze on him, and further also too how' in the evening at
table he would not consent to take even two sips only together. And such
is our presumptuous impudence that I thought to myself while I was stand-
ing, « This man is a solitary, and further also he is his own master, and
there is none to command him, and it is easy for him; and moreover neither
is he pressed by matters of the obligation of domestie business; and there-
fore he can observe this amazing canon (κανών). But how are we able to

1. Sie syr.
PATR. OR. — T. XVII. — F. 1. 18

* 62

ὌΝ ὁ "Δ ὦ

Is

oUL N N ‚aNnassl| Jo Min δ ο al! ν Maufdos

258 JOHN OF EPHESUS. 20
“μὰς hs οὐ Jay maaäus Most sy Aulams δ] Don in
Nö | 2 po uaaar N od χοὶ ordan ud κα μοὶ
od δ 1 τ .bila τὸ „Dust yel „„Iusils aus ui] Jo
Ko] ds Sa Jjollo ID, χα ol > κου ‚Nasully I» yl !

RT) Sad Jay el » SH UNS)SNS u Nass! kuson

Na Lual] .„Laoör olssas me Nil χα’ λοο :Jjohs Sa ul
οἱ ‚haar aD Jo; lanız) Ar] yo baanı INS" ul
m be ΗΝ yopam ID „oay50 vorasis Joa. „I was ἢ HE
ger wa „JNisal „8 [55 Au] ]Agol 005 "a5 Ang; gas Lisam
Jhas Jh oly oolo ‚Lisas Jo Laie Μὲ Οἱ „öl, „| Liam
aras ι»μ N ὦ ἸΌΝ αλο aD.> I ya 2 χὰ ὁδὶ
Ἀν τοι "ιν δ | basis du ums οὐν ο᾽:

1. A preceding letter erased. — 2. So appy. corr. from 2809. — 3, Ms, 839; corr. Nöld.
doso?». But, while I on my part was secretly tracing these things in my

thoughts, that spiritual man openly told me them all as if he had written
out my thought and come to know it, saying : « I have come to know what
the evil one has caused to creep into your mind, in order to deprive you of
profit », while he repeated everything to me as I had thought it. And then,
when not only fear but astonishment also as well fell upon me, I confessed

« On

account of these things, my son, Christianity has been corrupted, and the

that that was what I had thought. But he sighed the more, saying:

ordinances of religion have been thrown into confusion. If you are sitting
at table, and enjoying the gilts of the Giver, how can you bring in affairs
ol business and cheat God’s kindness of its due for the sake of his gifts?
Or is not then (ἄρα) the day sullicient for you for your business with its hours
and its moments, but atthe moment at which one business only is required,
thanksgiving, are you on your part giving attention to stories? (and would
they were matters of business as you say; but they are actually detriments,
and not matters of business) and all the more since it is indeed no trouble
to you, since, while the outer man is feeding on his own food, it is easy, if
you wish, for the hidden man to nourish himself with his, unless conversa-

|
Ι
!
!
|
Ι
Ι:
|

[259] OF A POOR STRANGER. 259
Je Da Aa N Jun Jam ords dor „0 omas duo
τ τὸ da el op ame nit ud en mus] Jison
μμ | Das JNaias ‚nu Assas δ αϑοο]ο ul „So Kuss
JR, „us Ξ gras ΝΣ μας Nas} Κρ] Βα δο De;
Arm 13 oo DS Po ‚0a no ΣΤ ΤΕΣ saylo Sy Μὴ] Jar
MDas ..oilas Jan Sr μοὶ ER ax ΙΝ SA
dia «Ὁ ΝΞ DW jo ua [iso ὡς θα 5.505) ollmua’/o „ad0.D
τοῖς Jos „2 Nass „as anal] Liu] Jiao; Ss Jo aan ἢ ,5

Jo; ap bl μος Dans

san mmır Jun Kran τ τι τό διιλχ,όν δισαῖχ,
ΦΏΛΘΣ, dr τ

tion be unfairly brought in and cheat him of his due». When the holy old
man had spoken all these words, I began to request him to explain his other
modes of life to me. Then he cut me short, saying : « On one point on
‚ which you begged and pressed and adjured me you have heard me speak.
Take a short answer. If you repeat another word to me, I will not eat
bread within twenty les of this city. But go and beware, and observe
your promise, and pray for me ». And, understanding these things, that
it was on account of the fear of robbers that the spiritual merchant feared
to show his riches, 1 fell down before him and besought him to forgive me.
And tlıus he departed and went away after two days, without having con-
sented to tell us his name or anything about the other modes of life. And
; I have remained down to the present time lost in admiration of the man of
God at all seasons.

fl

The history of one of the saints who would not consent lo state his name

is ended.

*B176r°a.

"Assrb.

=H172T°8.

u
260 JOHN OF EPHESUS. [260]

-

τ An an urn ἡ τί λοολ σόν τδιιλχ δι sah
erdsturla axtı Jana .'al τιν, τὸ aa πε

el 20 u Lad τ Ds; Isa A un Nor 55}
er ig oe μὲ ον bl yes «ἰδ Das ao] Juni
DS yo Day Ja; aa > u 2 Hell Mala ao dos
μροὶ ΝΘ 0; aan οἱ - "oo ἢ pi Jlausescı ia]
αι κοι 0001 κακὰ Ι5ακλϑ Ars "or 5309 «οι Ἰξϑοαϑ9
ya) 95 > μεᾶῤο καλὴ gan Ns ΘΕΌΝ > Im Dal ha!

μϑαὶκ soo εἰ οι «οὐδ IN Πα ,μοἱ vr 000 yo
- Plısa) ἊΝ ΞοΝ ροἱ . 000 «“ 3 οϑὸ "da Jl ἔχοι} [οοι το] !
Sack, ho ΚΟΥ ‚Joa ὡοιοδὶ us! ΠΟΥ ΕΝ ὌΚΝΟΝ μι

ι. This ch. and the next are in B, f.175 v° b, and this ch. in H, f. 171 vb. B σβϑῶϑ H ins. >. -
2.B έν H bel SH. — 3. BH ajwax. — 4. Ins. B was H Sr lo der μαι. - 5. Hay P τι ualamm.
—6.A »aNwl| B ὑξβδωζ. — 7. II om. — 8. BH höD>assy. - 9. B gay. — 10.B 5: — 11. H ‚om
Bud. — 12. BH μὲ er: — 13. B baawlay ἢ beuamlay. _ 14. ΒΗ om.

XVIII. — next THE EIGHTEENTH HISTORY, OF A CERTAIN BROTHER WHO LEFT

A CONVENT WITHOUT "BEING RELEASED |, AND BETOOK HIMSELF TO ANOTHER.

If therefore I cover with silence a sentence that was pronounced in ἃ
terrible story which I saw*, which was enacted in the case of one of the
blessed brothers, I do not think that I also shall be freed from the sentence
of blame that proceeds from justice. \Vhen formerly the community of those |}
who had been everywhere expelled on account of the faith were celebrated,
and the spiritual community of the diocese of Amida, that of these great
convents, were gathered together in great numbers in the village of Hzyn in
Tysf', as we have indeed recorded these matters in one of the histories®,
and blessed men from everywhere desired to join that spiritual unity, and |
πὸ blessed men did not keep their door shut, but received everyone, it
happened that a certain Tblessed man’ came thither, who by his habit (σχῆμα)

|
5. rule (xavov) having been relaxed'. — 2. Sie syr.. — 3. Ch. 14; cf. ch. 35. The date is |
22-526 (S ntrod.). — 4. BH ‘brother", |

|

ε

[261] ÖF A MONK WHO LEFT A CONVENT. 261

"Sal > D μοι Lass „0 „>Aaso Jasass' ssoax — „>
En] J,asaas Jasso Aa Dol, NS opas ον - vo ki ums

Jasar; lol „> οδι usa } 09 ‚worada N! Ju οἱ -οονυὶ
|

Jo Joa enge ud ge Das body! Ja Ir han Dar pe δὶ
u χη Joa Ina Hoya τοῖον 0 00 Far mel hen ON AL . Saokı
Ap9) Jar - ‚on οἷν. χα Jo ZEN ; Too ἕλω: JoN; aa) Dr "Δ 68 γα.
λα Ιηοοῦὰ Suso Sao! μοι. ENT IS ΠῚ Alnz.s
«δ ml πα" μος ἢ χοὶο ‚Jo yizl, os μ5" 155" or blaso "Bırsrh.

"jpsaas; ‚or ἤξϑις, Psilo hol; ha] soo Aue od "aan

το. |Asa, As 00. asamlLo „has ot . um's] το „A
olNa]o sD> us 200 .Joor Das; οὐἱ ”usagi8 ale IMs

1. ΒΗ ins. Da — 2. H |pasaas 5Anso.— 3. BH om. — 4. ΒΗ la0asy alok.m \.le »> (H om.) o'o kl
οἷοι. — 5. H © on go WA [μα 9. — 6. H SH. — 7. B ins. a — 8. B on Ἰέοδς y Ir Ὁ γῶν
H lası ? "5 Ὁ γῶν. — 9.B om. — 10. H rel» oa (sic). — 11. B Igor — 12. H 2, corr. to μωϑ.
ἘΞ 13: Br (sie) \rasasy ni. — 14. H 00m ol: — 15. B ll SH ἢ ls Ay:

was an anchorite, and this man desired to be received in one of the convents
in obedience', and remain. And on his tendering this request to one of the
blessed archimandrites he examined him as to his monastie training, and ifhe
were in any other obedience, or barred by any impediment. But that
Thlessed man? on seeing the thoroughness of that examination was afraid to
confess that he had not been released, lest he should fail to obtain what he
desired and not be received; and therefore he said that he had been released
from his monastery, when he had not been released; but as if by the grace of
God, which knew the sentence that threatened that wretehed man, it’ caused
him to state the name of his monastery without falsehood‘. And thus he
was received, and entered the convent in obedience. At that time a great
pestilence broke out’; and, as commonly happened, many died there from
that community, insomuch that eighty-four men from the convents themselves,
besides guests, died there, and were laid in the grave. And after twenty
days the lot reached the "blessed man’ who had been received; and he was

1. 1.6. as an inmate, not as a guest-— 2. BH ‘brother’. — 3. Sie syr. — #. The rule had been
lightened since Severus’ time, when a monk was free to leave his monastery al any time (Sel. Letters,
ΠΡ. 451). — 5. This clearly cannot be the great plague of 542, but must be an earlier epidemie not

] otherwise known.

'..

TEN

Bin τι.

*H4172r°%b:

”"A63v°b.

*4172v°a.

262 JOHN OF EPHESUS. 2037
— " .3 ΠΝ ἀϑοο yon Duaso ln so ass Jul, 2
Pe ul I,e Jar ine Jao, So oo] Kin so !Jlo Nu
Iaoja® ‚asanamıo :jjaas οἱ kasan ‚asın in Jun Jocı "οἱ" = Joa.
kann :Jooı ns wol ‚lo :)laspasAn; pp Ss οὐ ? aanıo

ol ae ΝΑ +30 :uoalıa grmamo oo Muss aD wol Ἶ
wa pass" splly κοῦ χοὶ ham κοῦ had .jlasad οἱ μάδν |
Y oJopay adar yas pin 90. Jod; INS20 wor har :fahon
"μικῶ βοξσθο σα )lax> orano "μϑβαὶ asısl] > μμῈ oc
kalsu Jo Lie Ado Jay; Beige [βάλον one 11] "olo ‚Lumalo
Lo 1505 ar .Jpaas JABSa Porn Jr2oo Juno Las alu οὐὰ ao

"gaso 0200 en ..009 «τῶ μοοι «οἱοῦγ ol
Lago as Jay οὐἱ Wo" „lass un! asia) ἊΣ are

1. HN 81. — 2. BI Jan Iso Jess (II sing.) $eisd oom ur ἤγετο. ul oom (H om. 9) „aid
mas. — 3. H lass adgol: — 4. Hide. — 5. H sing. — 6. H bis. — 7. Hlaw. — 8. H ins.
>. — 9, B ins. «ον. — 10. ΒΗ ο' — 11. H 5 Jeus (sic). — 12. ΒΗ 20. — 13. H wo ka. — 14. H
LIESS

suddenly smitten, and was struck dumb, while his soul was convulsed and
snorts proceeded from his throat, and he was bereft of his senses and was in
torture, not being among the dead or among the living. And, whereas it was
the custom, when the end was overtaking a man and he was in great pain,
for five or ten to meet together, and set down incense and make propitiation
[or him for the other transgressions, and, if he were still in pain, they would
bring the holy gospel (εὐαγγέλιον) and lay it upon him, and immediately he
would be released either to life or to death, this poor man, in order that the
text, « The word of God is living and doeth all things, ete. »', might be
understood by actual facts, gained no release when the blessed men met
together and made petition and prayer and much incense and many forms of
propitiation. And the Lord ofthe world’ even came and relies ofthe saints,
and there was no release, nor relaxation from that intense, terrible, painful
convulsion for ten days, insomuch that a hundred and twenty men were thus
ranged round him, and were standing and marvelling, and weeping and

1. Ilebr., αν, 12.— 2. The seribes of BH (or the scribe of Ihe archetype of Β andH) appy-understood
this to ın Ihe gospel (see p. 263, n.); but the consecrated elements must surely be intended.

[268] ÖF A MONK WHO. LEFT A CONVENT. 265
. )Nsoä, IND lo κοῦ ἡ loocı DL υοιοῦμν, βθοι Jlaso |Nas 00 "Birava.
Ja! | PIE ‚onal 0 Na Jo al Jo “3.39 anno] »
RE ἴδιο. Jaası ”osı βοακϑ 2 As wi aan, La ur οὐδι
ΝΑΩ͂Ι J>3050 Jlasıso AD o οὐ μα, RL Ja Oje asc.0o ET)
ya) RE ro „olo Jans "oo ' «ϑαλίον, ‚oa way np Ada,
IN 7 Loaaı. yamansı! yamıaı Jır> Lo μοι αλλ EI
20 SS [Sm [ass Jooı Joko or :3 Sala Na od ἈΝ 5)
μ.55 HALDo locı hans Du; Jlaroy οἱ „2 „dar Joor “τοδὶ - [5199
J Jordi "DS am > ko, IK) Se τοῖν fasalso . ara od

ΚΞ 5 ; Na io Pp> x» > “() [ENT oe de *H 172veb.
is „Ds Χο Jasısl us. > Wil ἴθ, ,ἶο δ Az!

1. B ins. Sm. — 3. Η ins. er — 3. H 00: — 4. ΒΗ ...5. — 5. ΒΗ οί. — 6. Η om. —
7. B ps} unaalıu. _ 9. μοξδὶ. — 9. BH 5 for m — 10. H #erlo- — 11. H ἱμεῦον — 12. H ολδδβορο
B ins. οἷν. — 13. BH ol (H om.) D JS as Joy bean; digatts zoly. — 14. Mss. om. —
15. B Sslo δυί Aus In ἢ Silo δὶ Aus. — 16. H om. o-

distressing themselves at the agitation of that soul, and at that terrible and
violent driving; and from distress and griefthey sat thus round him two and
three days, marvelling and weeping, and not eating or drinking, and despising
allhuman life. But, when it had lastedten days, Grace in accordance with its
mercy eflected deliverance, that is, the release of that agitated soul, when on
the tenth day all the seniors had met together and had stationed themselves
round him with the Lord ofthe world ', and prayersand petitions and copious
| tears, while all who were standing there cried with afllietion and said :
« Lord, great is thy merey. Suflicient is this torture for this man. Letthy
mercy persuade thee on his behalf, God who carest for thy creation ». The
chief of the seniors, while standing over him and weeping, was saying these
words, while my wretchedness also was standing and forming part of that
sorrowful gathering and hearing him say in the midst of his sobs : « What to
do to you, afllicted man, we know not, in order to ask you ‘Is it because” you
| are conscious in your soul of grievous delinquencies that you are dying and
| departing from life, and only torture remains for you in the bodily life?’, and

1. ΒΗ ‘gospel’. — 2. Ms. om,

|
i

*B176v°b.

ΤᾺ 64r°eb.

*71173r°a.

96% JOHN OF EPHESUS. [264] >

oa αὐϑο χα Jam] oe "yS I] Judo az, jolse une!
ον yel wol Spät χοροῦ Dual ba; "DS Day Μὲ ha &
ὅμορα Kiel Lay ode Jar " hiel [δῶ οδὲ jael - Jos Ilamanse
INDs0; woodu] Ds ..Jası Jon Tasjad bon! une μὲ ae hi;
JNas 200 za. "us "Da or ul ol mel har po ‚Jo;
I "ou; pojo „Da „0 "alle ol ΝΣ Nfkaco JNassas
y> N. μὰ [el Jam [ul wol ..au| So orol. no 2

ee .κ 3) Ir As Jadcıın lan) Man] 10 Solo . Jod

ΝΣ aaa] rt oh ip κοοδο I wlo ars woät ai

ΠΝ λα 9, DD Assol No las P] 0,2 „20001 JAN μοι al: ‚Jusä)
„oz os ad 00 Kusaols aN „as so ass LD5 JoNs
Jan Jo Sur οἱ Il Io INS > Ju bie am er
"koass or ass Lad πον τοῖν μὴ „JR «5 05 Jyanıo e

.

1. B bay (sic) ξρϑ γος Da — 2. HP — 3. H om. — 4. BH bon Wyady- — 5. H μον. —
6. B hass: — 7. BH SLlo- — 8. H ne:ı2. — 9. ἢ om, ff. to 1 (1.8). —10. B sol. — 11. B wi
(sie). — 12. BH om. - — 13. BH |N>* „>>. ἢ

to say ‘Is there an impediment upon you and is your soul bound by it?”.
\Who willinform us of this, unless the abundant mercy of your Creator have
pity on you? ». Then again, as if by divine instigation, the other senior
who was standing at the other side of his bed said : « I, sir, think that
this agitation of this soul is an impediment proceeding from the word of
God ». And, when he had said this, like one who is suddenly struck by his
neighbour and roughly dragged out of deep sleep, he was smitten with
stupefaction and suddenly quivered and nodded his head once. And, everyone
being astounded, the senior again repeated : « Is there an impediment
upon you, agitated one? », and Grace caused him again to nod his head once,
while his eyes dried up, and there was nothing to show even that they existed.
Then the blessed men deliberated : « Even if this man is already a dead
man, yet the divine grace has let us know that his soul is impeded by the
word of God; and what shall we do? If we were accepted as ourselves

making the release in place of the man who laid the bond, we have done so
many times. But come now let us fetch a man, and let us all stand sureties |
in him that, God willing, we will send a petition to his archimandrite to release

[205] OF A MONK WHO LEFT A CONVENT. 265

„20 ‚Lo Lasan 20 οἷν. [539 Juau;so Joh I Saas 55] ‚od jan,
yr2 yr>o Illo ur] "Joa many "lasan Ja, Ja „anal! Der
Saas. Syn Li u SA Jon ap "I melo am
Tysobas ' 0 ‚ora| ‚oda, az; Jyor Jaaıy udn vaaıs u "B177a.
Jar, ᾿ὁμωθϑοο "ra lo Joa «ον Jusadı! omas oo Js
Nas » οἰ Nuaso ! INSo JA; EN ons ‚in <> 10 5 "+ A6awea.
uroaao -.'Lısa) 1.» nor Molsoreaso" Juno Join] "ano za’
Wels] Do! ΜΘ >jyms; wars Fosı ἰϑῃβϑοο δας

„1 Lo ul> „oo Joa

τ λα πλιὰ τ ad Pay τνττ ὑτδιιλυ δι "hir
Ὁ τ διλυτξ axdı Japan) dir

1. Β #2 H #Blo with o erased. — 3. Β fexa = la, ἢ m lama. — 3. H om. -- 4. H ins. 390). —
5. B Pr — 6. BH σμμαὸ το Mejal. — 7. H Jabaa. — 9. II ον: — 9. ΒΗ (H bie) asia Jon on. —
10. H «a (erasure follows). — 11. H Io B ins. Aaby: — 12. ἢ > a [Aus om. M. to ΘΗ. —
13. B auatao jo. — 14. B url ΤγῈ Mamas H url h>ab (sic) Id ia. — 15. H bien — 16. BI
(ΒΒ ἐμ μοὶ look wisad. 17. H ins. el 22 8 hier «ον» ‚ganlad,. — 18. H Mau sa B
om. ff. — 19. H nal. — 20. H 0°: — 21. H osaax. — 22, II 2004 μδὼ Vs ΑΝ : bau.

‚ him. Perhaps the merciful God will accept us, and release him from this

torture ». And, when they had determined upon these things, ἃ certain
᾿ deacon whose name was Addai rose, and came and knelt before his bed, and
| said : « If God be willing to grant me life till I go and make the release, I will
under the security of all my fathers take this soul’s impediment upon myself».
And, as the words that came from the mouth of that blessed man ended,
then the release and the departure of that soul from its body also took place;
and there was a great and terrible and mighty ery, while everyone was amazed
and praised God. And so the blessed man exerted himself and travelled
rapidly, and fulfilled his promise ; and on the tenth day that agitated man was
buried, while all marvelled and wondered at the things that had happened.

The history of a certain brother who left a monastery without being
released and betook himself to another is ended.

*" A64v°b.

266 JOHN OF EPHESUS. [266]

au wann τ ρολχδιπ Dusch sach
ταν τας πος ἘΣ

μᾶς INisj; ‚Jon ὠοιοδ οἱ [5599 ᾿ἔδϑαϑ 0 καθ Ju μοι. "ano
„ol ΠΕ Juris 3.5}. 5399. J5209 JLo5Mum Dal :001 pas οἷν.
loc Jar "ocı „ ‚Most N] μοι kam ons 09 mol Most

οι Joa ἔσο "mus gas τοῦ 00 Wo Jsıiıa, Junıs 2 "ale,

kilao Jay) oe κ«αϑὶ ἤν Ir τοῖν Most unnaro „a har "Suscı
DSL bil μοι «οὶ Nas Fig] Ὁ 9}} (oo dy SQ : „AS λθοΣ
μοὶ .woöı na Nr „aasrdö, »,Joor δὰ gar nd Ja, o «“ 99.
“19 .ϑοϊο .]οοι ae ao .Juasy or Jooı Se )Asss

Ἰναὰ ‚alIa gas οἷν. Alcoı una bl volo .JLao ὃ sr .ϑ Jo ὧν
Ὅν aa οἱ! ΑΝ =! . Su Seo "οἱ as om Jooı ID un

1. B day. — 2. Bom.— 3. B μϑαρ. — 4. B 00. — 5. B lat. — 6. B Ja SD 0,0. Ἰοῖδν son.
— 7. Bom. 9. — 8. B ins. loo.

XIX: = Next THE NINETEENTH HISTORY, OF A CERTAIN OLD MAN WHOSE

NAME WAS ZACHARIAS.

This holy Zacharias was in one of the great convents; to which same
convent 1 used often to repair on account of the pre-eminently great modes
of life of certain saints in it, and I had much intercourse with this old man,
while he on his part made this his concern to shun intercourse with men,

being a man who had one intercourse only. This mantherefore, when I used. Ἢ

to entreat him, « Our father, let me not be deprived of the profit and gain
that is acquired through you, because it is written ‘He who soweth receiveth
wages, even if the earth disappoint’'; but, as for the saint, when he heard
these things, his tears would gush forth with sobs, so that for a whole hour
he would be putting constraint upon himself to be silent, and was scarcely
able to do so; and again he would cease and bow his head in silence. And
again I on my side would entreat him to give me the favour of his conversation
(tor it was not his habit to converse on the spur ofthe moment with anyone).

John, ı 6 (7). The sentence here breaks ofl, and the sense is completed differently.

|

[267] LIFE OF ZACHARIAS. 267

JE» Joy : Söll, vB Au] wol us en so, u) AÄNO ” a μοὶ

Nass ΝΑ) Ja No 55] 0 ΝΛ 5) Mandusan Al

omas Ss 53... J] τάλαν Oo N! μβο Suaxo ‚Nalsıyo| JLausdo
Mm gan ds - dm bass My iu al DA un!
a Man dAo;5, "μου ‚od » ho Ια ie „las
ar μοὶ olo „udn Ye su Ns 5}, uincoass Sao „iso
„As oa ἴοι οἱ Js ll SL «μοὶ gr oA „aa μι. up
yo δ. ΟΜ] λᾶς J oo κἱ ΓΝ ab ons Dal χὰ

on hl Nas ax <“! :3 ‚ADsa23 ons As! ΠΕΣ μεοὰ.

x el» a.slo -.onoaaı A| Jsolo lmı..a ἡ ysonk] al
N laxss usax "Na Lam iso ‚öps οιβοδδο SK.Lms omas
hat “Do .olD20 loc βαθὺ musab Yan 20 06 ‚od Jjoax Jr
<> Ἵν van τς Joor kann (ua Ja Ss οἱ Jasum Asa Ss

1. Bom. — 3. Β om.» — 3. B ins. =>. — 4. B llaugasjsy. — 5. B las — 6.B Jr —
7. B. umat9| „Im. — 8. B ins. nt: — 9. B SDaisoy, bul > appy. later addition. — 10. B Li&2.

But on my pressing the blessed man, he said [0 me with sighs : « Why, my son,
do you require me to speak ? Lo you see that Christianity has vanished from
the earth, and religion has been forgotten, and vanity and error have prevailed.
And now what have we to speak, except to weep for the decadence of our
generation (γένος), since even we, who are in name Christians, enjoy the
shelter only ofthis name, while all the ordinances of Christianity are far from

us? And now suffer me to weep for my life, and pray for me». And again

I said : « How can welive', our father?». But he said : « If you seek to live,
lo! he into whose hands you will fall teaches you. If you do not listen to
him, why do you weary the piece of dust your fellow-slave by superlluous
talking? » But, after I had pressed him with many questions which I was
asking him, he turned round and put his hand to his mouth, and stealthily
took a stone out of his mouth and dropped it into his bosom; and he began
thenceforth to speak easily with me without any impediment in his tongue;
while previously his words had been uttered with diflieulty, and I on my
part had been putting this to the account of old age or ascribing it to a

1. Sc. be ‘saved’.

"A 65 75 ἃ:

ἘΒ 177 58.

*A65T°D.

268 JOHN OF EPHESUS. 8

apuaa> Mfarss „a 20 \uy p2 .Joor zaalio Jam; oa „dar

“5 Jusos .. Moor aan iso maaıs lopöl . as NR Re "Lö,
Sao Led us NS "ia NS’ Js) Joy Jam " Sor.so0t

Nfarıs Niso ads Jam] οὐδ αὶ Ans Jyoro ."Joor vo] σα. |
„As, 39. wol Ju Sso :Jj0l0j0 Jlauliso Vs ax al 139 a

las Sul] ὁ Jar uuss [οι τὴ] > lu N, us .usar Jooı ὅν λαϑο
το a0 ΙΝ SS; Jam μὲ] ass p we’) ἊΣ 'NSay
rd ΙΝ JA, as bay wol [ἢ P wu πω. ἢ PLaono
un > Lpu Nugm iz) "bay οὶ» aus Ss Ἱμαξνοο τὸν
(59 "δὰ Do Noöt Nfkascıı „Ayo| So ‚Jans a» μαμο "ank>
᾿Ιματλοο am hass „us „a Se lo auhul; uD Jocı τοδὶ

el p ἼΣΑ lo FrsasN kur «οὐ οοι οἷν Nuos wol )Amassı

1. B om. — 2. B Wo. — 3. B aaa. — 4. BNAbo. — 5. BoD. — 6. A Jene. — 7. B mumm.
— 8. Β ἴμδο Nam; (sic) οὐμὲν Ἰδῶ Sao. 2 δῶ. — 9. B 2. — 10. B ins. 0,0. — 11. B uduly:
— 12. A om. « fin.

stammer, by one of which causes the old man’s tongue was restrained.
But, when he suddenly conversed easily with me with many plain words,
I marvelled in myself and was thinking, « What has happened to the old man?
for lo! during the space of three years' that I have been in intercourse with
him he was ἃ stammerer and slow of speech, and in this hour the fastening
of his tongue has been loosened and he has spoken easily’. And, though he
spoke many words with me in the way of admonition and caution, and
[urther on the subjeet ofthe end and the future judgment, which was the
matter on which my mind was above all things intent, 1 fell on my face
entreating the old man not to hide from me the reason of his previous and his
present demeanour; while I had moreover often seen an emblem of a thick
thread (νῆμα) with three knots tied on it and tied to the palm of his left hand,
which had sunk into his hand and was level with the flesh, and, whenever
! asked him, he used to tell me that it was a case of disease; and about that
also I continued inquiring of him with much entreaty and violent adjurations.

But the saint took hold of me and raised me up, while he also repeated to me

). Mark, vıI, 34.

[369] LIFE OF ZACHARIAS. 269

«9. δοῦν, κϑο [οἶδα Jlaadıng μοι „Lab ul ad οὐ 20 hate
«Ὁ τ5 Dam hide Ja, Judas βοΐ ββορλο Lass
as War Ni ya! Ser US μοὶ oma Naosı wauams wol,
δι op μὶ m I ΘΝ. ul Man fa, EU: :JLo5Auny
yl SR] γον; μϑαϑος 25 Das " hoaD>s ln wa Lian «9:
|Nis, ᾿ΙΝδοᾶ. Dad; am ooylo ; ‚Jasadds μεθ al! Jh x
y> DS Sum [Aus "Das; Isa Palo J „van ao
Ν᾿ νυ. μὲ Ja I Al ade bl; SA ‚Lau. ka μοὶ wis
. Jon» μιᾶς Ps uaslo ..asaxı | Aao| "rc ‚Ns0s0 mas
ua ysjla, Ds Nur, uns Ser 36] - “I a0 oWo ja
bil μϑοο ‚ll «οὐ μὲ .Soily D [σοι Jar wor] har Jar -.Aul
Dia J Jobs Jr sans ar aal wu] Lob Jar κϑο

1. B ins. 0,0 — 2. Byderay wis. 8. Bone Sao. — 4. A N ὡρίο. το 5. A ins. > — 6. B wm.
— 7. AnDaady. --- 8. Β gro. — 9. B ins. »>. — 10. Mss. with points‘. -

this saying from the gospel (εὐχγγέλιον) : « The kingdom of God hath been
suffering violence from the days of John the Baptist and down to the present
time, and violent men seize it »'. But, when I again continued to entreat
him, he said to me : « Since I have seen that you are eager to learn about the
character of virtue and the life of the soul, I will not deprive you of what you
wish; and this very consideration it is which from the beginning constrained
me to devote so much time to conversing with you, in order that I might not
be condemned on the charge of churlishness; and, if, our brother, you count
allthe days of this year, my conversation that I have held with men during
the whole year has not reached the total of to-day’s conversation; since |
myself am a sinner, who am not worthy that my mouth should be opened and
speak ». Then he put his hand into his bosom, and brought out a round
river-pebble, white and shining, and showed it me, saying, « Since 1 have
seen, my son, that you are eager to benefit yourself, lo! this is what
prevented me from speaking ». But I said : « And tell me, our father, what
benefit is derived from this stone. If we wish to be silent, are we not silent

1. Matth,, χι, 12.

*B177v°b.

"A6svV°a.

*B1l7sra.

oo una οἷν alas [ifo zoo woman; Sr u 420] er ἮΝ

970 JOHN OF EPHESUS. € [270]

„Je "JL]lo ΝΑ, I koias IS . a Nun os

Ir οἱ wu wi μὰν In DI as "or a as Ja
oa so (af A] " man Lies Jusos, a TR
Ἴμοον. Las δεν as I Pl bull > u Fe
yaslı „I „As JAN Jors - en Joy Aslo „nanuaa ka or nz

al ya Jo Jod Jul wis Rene “wi umwais N ya
με Jhars μοι Au] or "ara u] yaad an ΠΡ] hon
> .)Ndsas ‚asila Jo "LoNas (asSLAı „gain [9,59 De
μοοὶ .! 3 "ol Nu wär JR "Walls Mas] -.} 9.5 Most mol <<
Hd as er IL Js δα ΣΝ Kaas Isar, 5 ua N
De u] So .alja Lig los Lycdao; u; Wapıe! N Looı

1.B δῶ loo. — 2. B om aus. —_ 3,.B θὲς ἰδ — 4 A Sr tt Bon. — 64
ba las. — τ ἃ οἷν. — 8. Β γο Iso8. — 9. Bins βῷς — 10. A os. — τί. Bom. 13. —
12, B Sees. — 13. Mss. om. stop. — 14. B Des Ἰμδῶ. — 15. B Ass. 3

without a stone?» He said to me : « One who is alone and whom Satan
leaves to himself can do so; but in the case of one who is among many
occasions must necessarily call and speech come, however much guard a man
keep over himself, because our will is bound to the yoke of forgetfulness.
And for this reason 1 have closed my mouth with this stone, lest my tongue
with or against my will cause me to slip; while God knows that to-day this
stone has been five years in my mouth without any person being aware of
it except a few who are in this convent who have adopted this plan. And, for
vou, who have learnt it, I shall stand with you before God, if men learn this
during the days of my life. And, that you may not think that I alone have
adopted this practice, there are now fifteen persons (πρόσωπονὴ in this monastery
have stones placed in their mouths, that they may be trained to silence,

t slip in speech ». \WVhile marvelling at this, I made request to him
emblem on his hand also. He said to me: « Now that I have laid
ion upon you, my son, listen. This emblem I had formerly tied to
because it was visible to many, 1 undid it, and tied it to my |

LIFE OF ZACHARIAS. a7ı

Nils opelo do wann "ya [ποὺ οἱ» Nase.» ὀιβεξνο KW
μὲὶ [ποι Asäs Kaas. zas] JI wol ls a Ing da jan
‚wu! Lamis tar no SEN, IR Να.5 DO
ko Jar pr, “A| ον τ Sa Nam’so ‚Jo; Wo ulm:
a Ira > Js lo N > Naxrlı JAN wanal ἢ
ı ’κὰο ENT <> sasl „m MD! sol Jo ad μοι οαω "ranl
iadu pe Jede ΝᾺ or dar δ OD Jan Dar de uns II:
| Jr ‚Nasa ass aa Ir. aaüur Lass oo UN Jam
as nl Da > Ya opus wamıo (5 No ταν Sn lau)
Ἢ So? sr yelı Jo: Iyaası „ik wol ode ‚JAN Ἰωὰς Lus’lo
al ol [0 ‚ouops; ksta κϑὸ Gars won }} ὦ 65. amso
& has body] po woauawlo [Ια αι ὰν ΙΝ καθ

1. Rom. — ὃ. Bay 00. — ἃς Bm Jako 4, B Ἰδὼν. dB (sie am. No Im Muss ϑ δὲ γῶ ι"
; SD 0,07 yalo. ὃ. B ins. ya — 7. RB wol lo λον ἊΝ ὧν Jo ἐγ 83) Ῥυνουϑνι, O0 (5 appy
wdded later): — 8. B Io.

hand instead of my neck. Like the Frontier which Jacob and Laban set up
nd said, ‘Thou shalt not pass this heap against me, and I again will not pass
Ὁ against thee'', so I set this emblem on my neck, between lalsehood and
Iwrath, the ministers ol which are ministers ol Satan, and not ol God; and I
made a decree for my soul that, whenever it saw this lrontier, ἃ should not
ıllow wrath to enter from without, and, il it should be stirred up from within,
hat it should again not pass this [rontier to go outside, and (alsehood again
should never go out from within. But these knots of the emblem I have put
‚here for private observation ; and, ol these three knots, one, the first, 1 havo
ut there as a guardian οὐ my thoughts, lost they dissipate themselves in
γαῖα. things, and that, il error gain dominion over my mind, and it be
suddenly captured and dissipated by the sight of an object, I may remember
nysoul and turn to God; and the second again is guardian of the remembrance
of God, that, as it does not depart thence, neither may my intelloet also
| ‚lepart [rom the remembrance of its Creator; and, I again the evil of error

| zain dominion over and take possession ol my intelleet, when I see this

I 1 Gen., ΧΧΧΙ, 82.

ΨΥ Ἢ

Αύδιο ἃ

Ὁ}} 178 05}.

*A66r°b.

372 JOHN OF EPHESUS. a2
μαι JMD or 00 mudad I "usa Je la xlo μοι)
ὐξοαθ δ᾿ UN gun JÜ εἴπ οὐ). oo πϑιοσξραθ Jo5jadıy Jorass
[αν od Jawagde τλῆ, Hari; μὲ an Jugad > es vor
das ἢ} 19 ud «ον ΐο κὰν a, er τὰ OA „Nix Lass
kl ak 2 ας bl JAN yes ya ham u am " or ul
"0 . HARALD οἷν guas )o5Num, Kim Jean")o : 5.95) woaasäns
zo Ilse Sl „> ‚Audia Lisol μὰ ‚aaa [os dor Lusöl

= Mia „ass; Msn nass "ala, ne

ra mr an wann Bausch Amlr

1.A By B win 0,019. — 2. Ber: —3.B &- —4. B pl. — 5. A grad. — 6.B om.

object, Imay suddenly turn myself and ery to God to deliver me from error; \
and the third is a symbol of remembrance to keep the commändments of h.
him who said, ‘If ye love me, keep my commandments’'. I know, my son,
that these things are to many folly, and lead them to deplorable laughter; j
but to me they are very useful, and they are to me the irons of my service, |
but they are not manifest to anyone. Mark that I have testified against you 3
before God ». But !, being astounded at the old man's thoughts, and the !
secret ordinances of virtue that he had stamped upon his soul, refrained also |
[rom repeating these things until his departure, for eight years, while many N
miracles were also wrought through his prayer and through the repository |

of his bones.
The history of a certain old man whose name was Zacharias is ended.

1. John, xıv, 15.

[273] OF A MONK FROM THE SAME CGONVENT. 2

—ı

Finarı mın au τό τα „giman τύδιλχιδν Jadı
Janam inı ma ται Ban τσ Kan nun
τ δι Earlahı ar

Ju SA το Moos κι αϑοὶ apa 051 Jpeasd us „>

us San] x ᾿ aux BT) μοωρέο ‚ooDas [5μ4) al 299. οὐδοῦ δ. ο9
«ἡ | rer ga 009 |ramı (oa) el nad As;
Kr ϑον Jasä, Ns gaNao «θολὰ Ns SQ 00
0, JLa> [μβϑοιο .Jooı LusMiso „0010 zu zu Ια παῤ „20 Jooı own:
ger ID ramso 00091 op Faso .Joor Join πον Ns

grau. I τοῦ mus ne Ιμα5 EC 18 <> REN χοὶ χὰ
Nm.» ὀμλαϑ, > os Jason :Jooı το οοι ϑὶ 15) μδϑαϑ, Ju] ru I
ars Nu od . Nasa, kuss Jasso ἰοοι Juaa [5] Nun EN

1. Ms. ort

XX. — NEXT THE TWENTIETH HISTORY, OF A CERTAIN BROTHER FROM THE SAME
CONVENT IN WHICH THIS HOLY OLD MAN ZACHARIAS WAS LIVING, AND ABOUT

THE BEGINNING OF SOUND TRAINING.

Since therefore I was always constantly going to that convent, on account
ofthe character οἵ {πὸ old man's virtue, and that of all the other saints ın it,
many of that Christ-loving brotherhood, as if they supposed of us that we
were something, used to come and make revelations about their thoughts,
and tell of the thoughts with which they had to contend (?); and such answer
would be made to each one ofthem as Grace supplied. And thus consolation
derived from conversation was gained by many; and thus they would rejoice
and cause one another to think that we, as a person raised above passions,
were giving them consolation. One day a certain brother', who himself also
possessed such great pre-eminence of character that the period during which
the whole ofthe sole of his foot was lying and resting on the ground during
the hour of service wasreckoned by him as sin (« I have removed myself from

1. The sentence is left unfinished, and the sense resumed in Ihe next.
PATR. OR. — T. XVIl. — F. 1. 19

ΘΟ ν Ὁ 8:

*66 vb.

274 JOHN OF EPHESUS. [274] 2
Joan Ipae Pr Ya] Jo lady μὲ κϑο ὡς Nass] JS Joy ‚os ἴσοις
„As | ,5 ba Ju μ᾽ μα. ‚osa> JLoly wir ."uoapus ls
Das .Loor Ja, SD os Jar orası ka sl r James oa
pas TEEN on 19 LESER ἃ sul Jo μοί [soo
hrs 30 ‚DSDS orası Joorı As Lusony οἷν. Joor Ju : „uo κοῦ
μμωὶ no οὖν ον Joy os el ‚Joa lo alas, Bi} lan
ma-> Jusos ‚Joa JL wolo οι δ 9 Jooı aa ‚‚alaSS, “οι «3}}}
"μὰ po 02 a Jo sodus "Liz ὦν AN; Jun] Νάλα
. )Nasaa 5 “20.0 Joan NaoNias » hl Jo y-l ‚aaa 0 SOILLÄN
had Al oil Sl 2 JAN ro, aa Julio Muss Söll
DISS οἷ. Jar ouD00 „uoöt uso as ui gr wo. Mfums
JNsol οἱ JNuassl I, omas — as μας Ν9 χῶ . Joa Ns
‚Sol. „Jo » usaa Ja. 1.9 eo Nas Aus Iojas Jo AUD

1. Here follows an erased word of about 3 letters, the last being ἰ" — 2. Corr. v. D. and L. few.
— 3. Conj. v. D. and L. μῖϑ. — 4. Ms. «δι:

fervour toward God »); so that it was impossible for anyone to see him (and
neither did this man so act in common with all, but specially') without his
eyes extended towards heaven, his soul also being in this way drawn upward
with his body, so that, whenever anyone observed the soles of his feet, he
would see him with his heels always raised, and moving up and down, so
that in this way his soul was extended upwards, and at one moment he would
stand upon the very tips of his toes, as ifhe were in the act of ascending, and
at another moment, when his toes were tired, he would let his soles drop,
and again raise them, and so all the service; so that, 1{ barbarians*® came in
among them, he would be unaware of them and would not lower the gaze of
his eyes [rom heaven; insomuch that I, when he happened to be in front
of me at the service, was amazed at the fervour of his soul before God, since
his hands also under his robe, that is the palms themselves, were secretly |
extended, and every part of him was being drawn upwards, while not a μ
sentence was allowed to pass out from his mouth without an expression of
praise or thanksgiving between each several sentence, « Praise to thee, Lord »;

1. This Ihe best that I can make ofthis sentence, which is probably corrupt. — 2..V. D. and L. '

conj. 'oulsiders’,

rn
ἢ
τ

|

Ϊ
]

|
|
vr.

- [275] ΟΕ A MONK FROM THE SAME CONVENT. 275

χυ- ὩΣ Isar > N! ἘΞ vol. μμειΌ ΚΕ ya INsol.

. Jooı „Dar οἱδ δα δὶ] ko Das ua ..j5lo ma βιϑοιο ΟΝ

» „qua. μοι Dusor 001 .Joor 5,26 Da I Μασ ESasNs
χὰ ls. „20/0 ‚usas ϑλοο dor D oa) Da Was Aufııso [5.5
las; δι ro „as, hl Las Same ‚Jon Jr a wa] wol
2 gr bl has AS, 5 Mu ds Judo yaso Nana sd alu! >
gas μὴ ol 13 μοὶ Nas} AM] μον .L45lo 1. . Annan

bl aa» Jo MAN [55 Jade ud 430] ‚omdolo κι λλϑᾶβο 0001

pr Nanny hans ad A μὰς bl sl us Jr2 > öl;

Jo er 09 .yarde ud μοὶ os Kl ποδὶ τ Nalo yar2 42 Su

aa; SQ μὰς hl holy bl Io Ir saudal wie Jr .Jais 25 Jon

hans ad ‚om Isle „do ud ols;8 Las us oe zanlı

„Ja Kar, ΝΑΧΩΣ ol; SA lost Jo ol τ. χ9 Sg au
1. Ms. 3.8.

again, « Thanks to thee, our Hope » ; at another again, « Blessed art thou, our
Creator. Praise to thy merey, our Saviour » ; and thus his tongue would give
birth to these fruits all the time of his service, and would send them to hea-
ven in rapid succession without ceasing. This earnest' man therefore fell
on his face before me weeping bitterly, and spoke with me, and said to
me : « I, my father, am lost from before God; and from this time forth I am
ashamed to stand before that majesty inasmuch as I have provoked it; since I
have deserted it and have served with Satan, doing his will». But I, when I
heard it, was astounded, and said : « Tell me what the thing is », while
others also were standing and listening and marvelling. He saystome:«|
have committed a great sin, and cannot confess it before men ». I, thinking
that perhaps some temptation of fornication had somewhere come in his way
and he had fallen, say to him : « Tell me your sin ». But he objected, weeping,
« Be not vexed, sir, that I cannot confess. » But I, because I thought that per-
haps he would be ashamed in the presence of many persons, took him apart,
and said to him : « In case the temptation of fornication has come in your
way, say, and be not ashamed; because this happened to mighty men also,

1. The ms. reading might perh. be rendered ‘rapt’ (v. D. and L. ‘ecstaticus’); but, as Ah“ is
not known in this sense, I prefer the easy emendalion.

276 JOHN OF EPHESUS. [276] |

< 00 ya μὲ ΟἿΣ lo τρί Faso sorD wshalo wol Jpusso
ug wol μας Hl ppoo Jao Janı) 0.00 “Ds Jod nel
Ip > him usiso Dun ma laD uns Nasil]
‚usa οἷον "δὶ „mo Ss ER „20 ‚Adas Janı5S aulo ano
Jay Hin, Jans 505 | Jbaso ‚Luauisoo oo] μα δ᾽ ‚u
οὐ. Saaso > Jr ἈΠ] «οἷν. Ina J omas; ΝΘ aaso [us 00
aan, |Naras ως aD .„arsas Ads Jän 5 001 ὧμν
hl I oda war δ. „20 ‚bopuo ᾿Νλοᾶδου οἱ Μὲ Das bauua
Ne) 18 J or Jo. yiam polls Ni] Ka) „| Faso ‚lau oh
JAN ro μὲ yko p bl has po Duamıı ὡς μοὶ „or og.

a. lo N ro Sa, JLlo i βδῶ van Ki] > τὶ αν 5

Nano Ns;Nialo ‚lud; Asssäso Jod; Ν᾿ αλλ! Nass . Au „>

„ Jar „dur [551 vorodu] οι Joro .oör ul Din Nasa 5 μὲ yo 'μ

l. Ms. with stop following.

and they repented at once, and were forgiven. And now say, and I myself
will repent with you ». But he said, « My sin, sir, is more grievous and
more lamentable than fornication ». But 1 again, being greatly distressed,
raised my thoughts to terrible and grievous things, in which Satan by the
same desire plunges and suflocates men; and, being afllieted at the thought of
these things, I said to him : « Blessed man, our God is good and mereiful;
and, however great are the wickednesses that a man commits, if so be he
turns and knocks at the door of his mercy, he does not reject him; but he
rejoices over him and receives him. See how his own chief disciple Simon
fell not only into the simple wickedness of denial, but also into that of oaths |
and eurses; and, when he poured out tears toward him, he did not remember

his offlenee. And now, if you are willing to tell your case —, and, if not,

whydo you trouble πιο». He said to me: «Now, sir, I will confess. While ὁ

| was standing before God at the service, Satan threw one of the brothers |
down, and he came and fell before my feet; and 1 on seeing it deserted the |
service οἵ God, and performed that of Satan, and I fell, and laughed over that
brother while I was standing at the service. And lo!this is my disaster ».
When I on my part heard this, I also was smitten with the same sin as he, |

[277] OF A MONK FROM THE SAME CONVENT. 277

NCL SS ga Dr RN Nas -.rodtu> οι» μὶ ol Ass. Assas Wi
ou! horn «οἰ a Joa „mx Lac ho „Jordi 20050 Lawär
hal 2a dr μα Jia μὴ} Io: -μιϑαῤ olanıors Lö „oo
RS ana Nous, Iso; [5 Jän Du «Ὁ Dur, Jia> Joh
J op - pohos Noll )oa> > Jr SI Kr pad, οἷος 1430|
Kusalı us yaplıD wonsaslo „ull Nils lADo Judo ya Bud
hal, „yuuDO aN, μὲ I830 ode 030 so - νοὶ ze 0A TIEREN)
SALE I Jay Many καθ I a or bl Jod) voraus]
I ‚oo Jade a8" bon od Isölo Dur Jlaspmiase Lad ahuniÄs
aD am J IN op ho - Jade wooh.|; SA
D ‚bar Jade Ds JoS Lab Jo wol ae] Sr bl 4881 pp Lisa
ΝΞ ἘΞ «9.9 silas yıaaıaı Jar Sso Il sans m og N
> ΜΙ or bel 200 uno say! MI J pe; has Lilo
Phaylı y> pobo Jam amaS Lo lu Ir sony! Jod
os ya WS .yS Jin Jodie; Airas Sab 1 οἱ Sao

and I laughed over all the depths and heights of sins which up to now we
had thinking that this might be. And, being amazed at the blessed man's
spirituality, to think what a height of wickedness the saints reckon such a
little shorteoming as is neglected by us so that we ourselves do not even rec-
kon it as a shorteoming, I said to him : « In case you have been constrained
by shame to say one thing in place of another, beware lest Satan deceive
you, and you be involved in two wickednesses and double your sin by the
use of falsehood ». But he professed, « This, sir, is my sin; and I seek to
learn from you how to meet God ». But I, looking at the nature of the
man’s pre-eminent character, did not bring his thoughts down to the level of
our contemptibility and say to him, « This is not a sin », in the first place
because it is a sin, and in the second since excessive caution would do no
harm to the blessed man, saying : « Go, our brother, again, and pray to God
on account of this sin; not for your own only, but also for the rest who slip
and fall into it like you. And do you, as far as you can, beware both of it
and of any other. But, if you fall into any sin, beware lest Satan lead you
into despair and say to you, ‘ You have provoked, you willnot be accepted’;
but, whenever you have any ulcer of sin, lay the -poultice of repentance'

1. Οἵ. p. 52.

26872

τῷ
»ὕ.Ἅ1ὕ
[0 2}

JOHN OF EPHESUS. [278] | 3
las.) Saxo .Nj,|o ‚NSalo Jusso ‚kam wamse) abo . lan.) ep |
»Joor „als 05 Jade ὐϑὶ Ds ϑϑο bau) Nauen
ml λων. :061 RO gran Ks Inadol; aa, Da «“ wol:
DD han ad Je] Ja Min baam! aaa jdn m κοὐ Ὁ

a. NSS ἴ κϑο “οἱ on I :brul Ira yl aD u τϑοι „ac Ms,

DS <” ol ld] ΧΟ» oe <> ol Joan > οἱ „Jssam |
Aa; 0 Jo sp Jusos Js Sylo „fun Jamado Ιαβις
μοι Jedi, olassasın, Linn Jrsamo [a Kam „2. a0 „aso
„ara βοτὰ ads lo yaslıly pam Ju Jan lo odussl ag
Jar Dalıı00 .)lasıyo Nomanı aa „as οὶ Say pay Jam
ro za . Jeass cos hm his za ἢ ol al Ilm el
NL Pre as) Sys Jaä> sy I Jan „20 Ds. oolanıadun Jade
Jam, Iaso μοι Ja, Das «τόθ „Jassasas Lissso [.κ.959 Lira

upon itimmediately, and do not despair ». And so he accepted the advice,
and went away; and from that time forward he used to perform remorseful
repentance for that sin by day and by night.

Next it has been my desire to record something on the subject of the
training which I have seen them applying in that convent to those who come
from the world to receive the religious habit (σχῆμα), which pleased me
greatly. For these are not like all the others who', if a man runs away by
reason of an oflence committed, or from slavery, or from a quarrel with his
wife, or by reason of thefts and the menace of the law, then he goes to
a monastery, and at once has his hair shaven from his head, and has passed
in and been admitted, while the sensual methods and acts of the worldliness
of this world are thronging within his mind, and also, as soon as he has seen
that his hair has been removed and he has been clothed in the loose garment,
he will think that he has now also passed the limit of perfeetion and of
monastieism. And for this reason there are many also from whom the leaven
of their worldliness does not pass away even when they are in a convent
ınany years, because the thorns and briers of their loose and dissolute and
sensual customs in the wordly estate were not from the beginning cleansed,

I. The sentence is left unfinished and the sense completed in another way.

[279] OF A MONK FROM THE SAME CONVENT. 279

Kno-o Jeans [γϑοο .\oondn Aus Jo Dan Jaa.o [95
CS lo NasDo Hass od assl| Julio [τοι > ROTER
I)Aso 10,0 SM MD ou") u} 150 Jap pedo as
"» Dar bäm ..;Nas οιδιϑορθ JLasselis; as I, SA Ja ;
«ποῖα OLdO Jsi> kaio Io Asazio Jlauno Jlauppsso Lama Lo
SuM] hier Jan sure οἱ» su] Kuss Joor JI - on Duscı sans
‚ass „>, JMD ol Nu lm] as] 00 ‚00 Ha yl Jo
Sa Kay Load Il u uno ‚land al 2; iso Ds
5 Lo um ‚mu. al] Da omar uns Ya ΡΣ
> I ad; omas κιαϑ διὸ γ9 ‚par Jasar > us] Δ Jelso
ga dor Sn βοο .JNassl Jyor Ss γεν] μος. MIDI
„io )"μα5 wol | as JULI. ar yul oa κι ὸ 0 as
hoaD> ὦ Il kusy as Joy omas (“aaa ‚Nas; Jod od

and then the pure unalloyed seed of the devout and venerable habit (σχῆμα) of
religion falls outwardly upon them, and they have put it on atonce on the first
day, and from this time it has been in Satan’s power easily to drag and entrap
and leadmany into sensuality andprideas well as into actual dishonourable and
odious customs and passions of various kinds; because, if the root of
worldliness remains in its place, the thorns of disorderliness and sensuality and
greediness and the love of money and evil passions spring from it. In this
convent therefore it is not so, since from it there come monks indeed
and not like that rabble who themselves according to the words of Seripture
seduced Israel to turn against the Lord who delivered them to try him'.
As soon as a layman comes who wishes to enter upon a course of training, at
first they ask him questions about his country and his family (γένος), and
what he possesses in the world, and what cause gave rise to this resolution
in him, inquiring of him « Has any worldly cause turned your thoughts to this
purpose? »; and, after the man whoever he be has settled all these points,
so that they may know the genuineness of his desire, if again he in truth
possesses this in his mind, they inquire of him, « Lo! how long have you

1. Num,, ΧΙ, &.

"68 1° b.

*68v°a.

*68v°b.

Bi
280 JOHN OF EPHESUS. [280]

„DI ΒῈΝ5 aD aaa ΘΒ od dot „0 αν
yascııy yo Do yasar χὰ ΠΡ had, ar el > „mis
„ol Lajor „or μααο SA οἱ „Jul SA οἱ τας SA οἱ
‚Jess; dor 20 Lasoly Nil aan | :κκαϑοᾶ, DL yussä, Kmso
> IN harly wol ha ol 2 kun as ll ul DIS öl
οἱ Ὁ. 65 οἱ: I» ua J :jpaaD soams/o alu „so voaap|;
Jo «θα. > Yy0 od N. J SH οἱ μῃ ol δον gms
> yo as AD wol aaa a5 od αἱ Jo Lab as’ οὐι
δὲς I Jrasr Jin ae ga A as ee
«Ὁ 00 aD 20 ON war or οὐδ ‚ud Js os 00
wol amd OD eh | τκαϑοᾶ, DL or ΝΞ 80 „no
koDas οὗ a es Me SE ςϑυς - σον
Nas, Ju Daso Jia] yas Jioro |Nasasis oA os sial 80
Aalen mis 2 un JDL ; yl Im los} ms kanso

had this resolution in you? »; and on learning all these things they allow him
to stand at the gate for thirty days, saying, « Beware lest your thoughts urge
you to return for any reason, for the sake of kindred (γένος), or for the sake of
wife, or for the sake of any property. Sit here, and try your thoughts for
thirty days, if you can die to the things of the world, and then you shall come
in to live with Christ, knowing this also, that, as a dead man, after they
have carried him out of his house and laid him in the grave, is no longer able
either in small or in great degree to consider or think or know if he has any
worldly property, so he who is buried with God, if he seeks to serve him,
has no more any kind of worldly property, so that not only does he become
a stranger to things outside him, but he also seeks even to forget himself, that
is to abandon his former habits, and then he approaches ». But after thirty
days, if they see that he is kindled with enthusiasm(?), they again say the
same things to him and many words, and then he comes inside, while they

oive him free admission and also require him to be regular in attending service

and watching with the brotherhood, and the weekly ministration', and all the
the menial labour of the monastery for about three months, making trial of

l. The duties of the hebdomadarii; see Ὁ. 05; Ὡς: Ὡς

Ϊ
ΐ
|
1
1
Ϊ

|

[281] OF A MONK FROM THE SAME CONVENT. 281

ΠΩΣ Ile „aa Saal Aa oo he „Jo Alan san eh

> Joy «οἷν, polo Ihayao Joel wol <= so ΝΘ BraNo
Muso5lo Jan; ADiao; bo | „SD Las μὰ Kup Jo Aral
gs hasssso J>ro μοι eo δου yasoı wol θα Nm)
Jr2 οἷν. gran . Jo Aus godaa „20 ya gamdao > che N
«365 "Ὡς as, οὶ > ganiaso BI οἷν. «359 μβϑρβο
— Ja on role „das μξὸ Län lo Ian! Mil; ol
war war9lo ‚Bm zur ρον. γ55.}} „Los abo As] Jooı (5. μοι
Das > Jorklo «ὐὐ unge ‚hao.-o ya Sa volo . JAN »ερ
ger unse las Nimm, 09 καἰ gata ΝΑΙ ΙΝ Joana
yr-k>o INo4s yhoo „omaaol; Jia νοὶ yD Kuradieo „as
game INDAD ho,» wol aD gaaas ββϑοιο ‚a. 0as Ä lo5adısı

1. Ms. „le:

his earnestness and observing his alacrity. And, ifthey see him to be eager
to receive the mark, and if he is vigilant and presents a petition, then indeed
he is again called, and many things are said to him : « You have tried, and
you have seen. Isit too hard for you? after you have received the mark and
laid a foundation for repentance, let not Satan return again ; for from this time
struggles and temptations such as you have never seen will assail you ».
And, when he professes every thing, they present him before the altar and
make a prayer for him, and they take a small round piece from the erown of
his head, as the custom is (and they take it even from many laymen'); and
they sayto him : « From this time onward you become a penitent, notamonk.
Remember everything that has been done by you, and make entreaty on
account of ıt before God and repent of your former habits, and forget them;
and eleanse yourself from all worldly foulness for three years. If so be you
have eloven firmly to Christ, then he will command, and they will clothe you
in the venerable robe (sr0%%) of his habit (σχῆμα), and he will place on your
hand also the ring of observance of his commandments ». And so they leave
him again for three more months; and again he presents a petition to be

1. Sc. those wlıo are not inmates of a monastery; cf. ch. 7,

“69T a.

282 JOHN OF EPHESUS. [282]
NL] od ha sl 2 „Na Las Sram wolo ne
yasan un! ϑιο 5 nal oolo Jumzas 009 as owaharı

ho „any As] aa Lad; „yascı) „DS nase [μοι > as
gramm. Laar re Vol, „lo χορῶν, lası.o hr! Lana wol ἢ
κϑϑίρθα οο Ada Ju ‚JS [κοι <=” Jia] “οὐδοῦ a5, INS
ra lan Νὰ, kabaaso .„„oli> μα I] I, κϑο
sam Naja Jo. ad Ay Jude IL) p sandıa onsam yabAlan |
Jl ‚LusaD_a "ες οἱ IND. (las Jo Human Jo JuDam Jo
gerD0| .3 IN ool JAL_a.50 In: las NS. oe «“μοὶ Nas
oLAs » ol > woanlaan aaa βϑοιο ‚ylası As gall

*

"0b. τ κα ABI „ao ρον Jeamj]l Sl; Johns „Ano]iy . „amıo Jamsio
Ia> χὰ beadyo „ot A530; [ὅσιον ‚olo rn rad Ja «“ “80
| EWR) NE » ..Jaas| of aaıso [usoo yD wauas μοι yascıl, As]

1. Ms. δϑρο.

tonsured, while this also is their part, to urge him himself to seek
intercessors'. And again they require at his hands, « Look to your
thoughts. It is expedient for you now to turn back and it is open to you
to do so. Can you endure, even after yet other days’ journeys (μανσίων) have
presented themselves before you? ». And, if again they see that he is in
earnest, they shave half his head only, so that for this reason one may see
many among them whose tonsures differ among themselves. And, at the end
ol a year οἱ his penitence, then his tonsure only is completed, while he is
not allowed to clothe himself in the coat, nor to bind on the girdle, nor the
cloak, nor the cowl, nor a regular tunie or a regular coat”, but they bind
a cord on him over a tunic of straw, and a hood moreover of straw, saying,
« Be in earnest in your repentance »; and thus they humble his thoughts
during his repentance, while he longs and expeets and hopes until he be
thought worthy to approach the habit (σχῆμα) also. And he completes three
years’, and then he comes before the altar; and again great cautions are
pronounced, and, « In case you seek to turn back now, it is open to you ».
And so they array him in the habit (σχῆμα), the first foundation which he laid

I. Se. sponsors. — 2. John has perh. forgotten that he had mentioned the ᾿ς above. — 3. The

lime seenis lo be reckoned from the first tonsure (see Ὁ. 281, 1. 13).

[283] LIFE OF THOMAS THE ARMENIAN. 288
ao Lö al κ«λϑιϑο ‚opabaaı ers oil» INunc.s ΙΝω! δα wi om
Jan Au ass > νι gs a za

ran miNar an urn τύδυιλχ δι hir
rund nanladın ZAar Ja mia

᾿ Rnardh ar τώξαλα ana „tm wish sach
alt τόνδ οὐ rhar an am ‚munire aa
addura am Enid Ilmn wann wDhasam>m]

Kunalad

An 1 ala.) las; el aD el ‚ao μοι Sinad wu ὡς
oh ΝΣ 59. nu lo εἰ Ν 5 0} ΘΟΕ 509) as; SA

ΠΝ I Jo) μοι ass wog 309 Loomsols Nasa); Süuscı [νοὶ
Do, Νὰ “m ML [is μοὶ ᾿ (μοι JB, or Maansjo

1. Ms. Μ»χξ-,

having been laid by him unto his end. At these things I was greatly
astonished, and they pleased me much; for these men are in truth brought to
religion.

The history of a certain brother from the convent of the holy Zacharias,
and about the beginning of sound training is ended

XXI. — NEXT THE TWENTY-FIRST HISTORY, OF THE GREAT BLESSED MAN THo-

MAS FROM ÄRMENIA, WHO FROM GREAT RICHES WAS TRAINED TO POVERTY OF

Ι SPIRIT, HE AND HIS WIFE AND HIS CHILDREN.

| A relation therefore of the history of the admirable modes of life of this
' holy Thomas did not seem to me to be alien to this holy series, even if it
be not related by us in aceordance with its magnificence, on account of the
greatness οἱ his later modes of life, and the fervour of his zeal in divine
things, and his mortification and the erucifixion of his body to this world; a

ACH

#69 νη Ὁ.

984 JOHN OF EPHESUS. [284] Ἢ

Yard «Ὁ μοι hund: us „oa>| root ur050 baxns aus
..Jooı vol] [ASS Zorn Juno Josaaso [59 Jay aus Joan many ku!
:3 ao ia Luso; yo Liamy [195}.5 ass Amr οἷν. Jooı Au] [uDaso
‚As ol, La]. oodo us; So al Sn .,Jooı Daaso wuma
» um I,äso κῶς hiaso ela> ya a) vo Ja
us ‚lo μα γὲθ lo Ὁ. ‚lo Liao ‚lo ‚Jon ano od yo, Da
Joa δὰ μοραϑ or Jun I δ, ol, βϑοὶ „ olaisy> wieso [005
al; oa «οἷν. Joor u] hu] as] yas ‚Jans μοι J5> Duscı Los θεὸ
Io Ποῦ. A woran Jooı „aso ‚omaaso Joor sup Jads5 Yoro omas
oa tulo walhnas „2 Lo μβοο So Jwäs Ama )5 A;
aa soar Na Ινᾶϑω. οἱ » ‚od Jo wor ΙΝ JMuso,So

man with whom we were in pleasant and spiritual intereourse for thirty
years after his training.

This saint’s father therefore, whose name was Sn q, was formerly a great,
renowned, and distinguished man before the kings?, and he held the oflice of
the satrapy in the distriets of Syria and Armenia ’ for many years, while the
kings? and all the leading men listened to him and welcomed him, inso-
much that the man became exceedingly rich and great, in gold and silver,
and extensive lands, and many slaves; while everything that he possessed
was on a great scale, were it fields or woods, or parks (παράδεισος) or high
buildings of vast size; insomuch that in riches and dignity he held a very
high place among those who were in the East. This man therefore had
this devout son besides another brother; and he also as well as himself was
distinguished and renowned before the kings”; and he bestowed great care
upon him that he might receive the best possible education in the wisdom
of the Greeks, placing him at Berytus and at Antioch and at other places,
while he also spent large sums of money on him in accordance with the

l. See p. 291,n. .— 2. Or ‘king and queen’. — 3. This seems to be an exaggerated statement.
Phe only satrapies were those of the 5 Armenian territories which Justinian in 536 combined into
\rmenia IV (Novella 31), and that Snq’s post was one of these is confirmed by thıe fact that his son
had a hereditary claim to the succession. The district was appy. Balabitene, since the hereditary
tenure of the other satrapies was abolished by Zeno (Proc., Aed., τι, 1). The 5 satrapies might be
described as either Syria or Armenia, and perh. this is what J. means. Cf. p. 29%.

[285] LIFE OF THOMAS THE ARMENIAN. 285

as) Noflasuo . Joa asyl Aolpou Duo hot ‚Hass, kan ol -.]οοι
aa Ingm> yol οἷν. Jooı us od knasy SA ao Luis
ΙΝαϑὸ Judas os μοιαϑὶ ua. μι.» asıllo aD.o μ.5) Jocı „20
Da γϑὸ οἷν. a, Joan ade IA55 Lass ὀρθοὶ SL „2 .o Jocı
‚alas. „ornD nal N χοὶ J>a. οδιϑο .ομοδεὶ } ἔτη . Jo aa is
οἷο ‚Aus oa o| r2 μᾶλα So Mus Sr or> οι og 20
So ol on Kran ον ualy .526l0 οἷδιο woraus mau Kr una or 001
gas Jod | }} onas DS yl Jo Kpasas loaaa [οι ..5Aso Luso
yes’ „| μοι Duascı lo ‚auf daso "ousıoo ailaso olu> alas —
use μὲ Lfao ὁ rn AN ollaslo alasl nal; uno Sn amolo
οἷν. ano .Josı Kuppe Luspmo Jagd ars Lil: Jos οιλαοὶ
NA» DIS karıslo Kay τὶ Pl ao Ass Lu Do Νὰ...»

1. Ms. a2a. — 2. Ms. with stop following.

scale demanded by the high position. He therefore was brilliantly instruc-
ted, and sagaciously educated, for many years; because by his own nature
he possessed in general the quality of sagacity. And, when the time came
and he had been taught and had received a first-rate education, his father
began to occupy himself in introdueing him into the oflice itself, since he
was indeed destined to receive the charge (στρατία) of the great gover-
norship (ἀρχεῖα); and, while he was making these plans, the end over-
took him; and “on that day’, as it is written, « all his plans perished »°.
And this his son remained over his house and over his oflice, his brother
also having died; and he too began to deliberate with himself and to say:
« My father, who acquired all this dignity and greatness and property and
riches, has left everything, and out of all his house and his riches and his
property and his oflice nothing has gone with him except sins only; and I
therefore now, if I stay and add to my father's property to the same extent
as he did, and to the same extent a thousand times over, shall presently die
as he did, and it will become the property of others, and perhaps it will
become the property of men who are prodigal and vicious and of fornicators,
and they will squander it in evil fashion; and to me what will come from it

7

l. I. e., to succeed to the satrapy. — 2. Ps. cxLVvI, 4.

2707204

ἘΠ ΠΟ Ὁ:

286 JOHN OF EPHESUS. [286] -

!Llaiso Js eo J1.a42 Jans Se οἱ Has ne JH ol abo boy |

„Jar Ns0o [μα Jlaunso JufDaa u Js s5An Ju Suaso ‚uam;
JNaus Ihm | Pl. audio u] rar | rel Yoroo
ya lo fa ri] JaD ya a] Kor WAmo .Larıslo Luso
waay Das „Any DI wa μὶο -ομδοὶ Du [16.19.9 oo
μοι sooo „| κω fis) ᾶδο BD was Joouo Jod] uaalo ol
hau > .JA55 ΒΜ] voraius ‚Dusor οἷν. Joor Da,a «Ὁ. Nils Kr
as εκ οἱ; gl gadoı Jans] mA; na „Jorasaso [59
μϑαλι «λοι yaly, Dascı Sau ‚oo «ϑομδοὶ κα οι Θὲ Jaasıno An;
ἢ μὰ Jo una Ss )lasy Slo5arm so ‚000 an Σεροὰ Jar"
‚Joa Da Ladss so Jho1 "INS)ao ads JlaaD> NumsaS Jnuso
J&s, οἷν Jooı "5 5 ϑὸ or 09 ‚uddas; Juasa, adalan yanaı
‚aalasd2; ar aa] |, ‚Joor τοδὶ aan „> ogo „omas JAoos

1. Ms. [ἔα corr. to I5laxo. — 2. Ms. |LNao,

except hell and eternal torment, since neither has all this been amassed
by justice or by righteousness, but by plundering and cheating the poor?
And now why do I need oflice and governorship that passes away and decays,
and gains nothing else for those who enjoy it except a bad end and judg-
ment and torment? And therefore I will go up to the rulers, and surrender
to them the governorship which is theirs, and for me it is suflieient to sit in
my house in the silence of my soul and praise God; and what we have 15
sufficient for me and my children if they live many times over (?)». He had
taken therefore during his life' a great wife from the great and renowned
family (γένος) of those who are called Arsacids, who, as they say, were them-
selves also an exalted royal race. Such thoughts then first sprang up in
this blessed man; and he forthwith began to carry the thing out, not delaying,
but going up at once to the royal city, and making this request of the king,

that he would order them to receive an account of his oflice. But the king

continued to press him to fill his father's place; and he made supplication
and said : « ΠῚ your majesty's slave has found merey in your eyes, order me

I. His father's life must be meant. Perh. wna>l> has fallen out.

Ϊ

|

1287) LIFE OF THOMAS THE ARMENIAN. 987

Ds> „Auas ‚aaı dass za I ‚oaas .„anuıins a;

ws Sal II] Ko SA lasse LI an J οἷν Sam ol!
mas Hl ons Jo oasis ol! JS „20 ‚Jad Das’lo Lilo
Ja 22 opun Nuss luado Aa] ϑοιο ‚Ans um (adalan
srl ..JNäso JNuspsoo Jly> oe Jo us; χὰ Sam .„36/0 Jo]
DD solo.JaI Mina sl are „du wauwölro „Aus maus
si „Ausde ho bad, alaa.m> Joy os wall Kl years Jostl
hl sg „assas aD oMmopdo u Joouy DA00 „uotdas dor ud
ass IS ον» ‚May oasany oo μὲ SUR -igas Naslı
op Do od Jlojanms Dusor er wör 200 ‚Lu Jeoax> han;
NJc> Jooı χὰ ΠῚ „ao Joa wor οὐἱἱ N χοὶ νβαουα aD »

ass Axo [5.5 » μωια» “a0. D οιᾶϑὶ is [οοἱ δ ῦο . Sualay οὐδ.
NA ..,36/ .3 (σα. 5}} οἱ Im.so OL Nalas Jod] asany ‚od

only to sit in silence in my house in your dominions; since I am indeed not
equal to the position of ruler; and why must I overwhelm myself and others
and incur sin? ». And the king, admiring his words, did not press him, but
ordered them to receive it' from him and let hım be released. And thus he
was released, and went down to his house with joy; giving thanks to God
and saying : « Now that God has delivered me from robbery and cares and
anxieties, I will attend to myself and my house and my properties (οὐσίας),
and will administer them in a religious spirit; and further I will remember
my father who ran his course in the vanity of this deceitful world, and amassed
allthese things for me. And, in order that 1 and his own spirit itself may
receive deliverance, since I know that he did great injustice, I on my side
will give alms out of the very sum that he amassed, that he may find at
least a little merey on the judgment-day ». And from that time therefore he

‚ began to carry out these same things, and he did not give and act in the

ordinary way like other men, but he would in private grasp the receiver, and
in private fall on his face before him weeping and beseeching him to entreat
God to accept his purpose, and absolve his father also, saying, « Since you,

1. Sc. the account.

"
'
ΤΥ ΒΝ

70° veua

-

70 v° b.

988 JOHN OF EPHESUS. 288]

„ade vomamıs]| - Las dL>o Iya2 II og I ul oNhle
oa als .J>5 Baus m as Nuss ΜΝ ΒΝ „Maid μ AS,
Βοδ σο „Jets ans zoo! |Nias [λον 0 - ταϑόμς Jr μοι
> Joor zo as] Do .. Joa zo Im his) dor er „> ΠΝ δοϑἝνο
Kısa,300 ᾿ἰϑοόμο Klo 1.5 89} -Jeadieo Ania [5] μοὶ» Jo] nase
yas . oöwo ἴσοι ja ὁ haxım ‚solo Lab, Jr Mia or 2 Del
INo@]Na, Lin] oo das voäasan οἱ "μὰ Aus) Do
yr Par Nas μαῦρο ho Jan > „or una μας AD
Pl Joa za J 505 „orätoolo „oa Käfıe som do as |
OHIO οὶ soassä, οὐ So <! Χο Io sans [a
a (po el) ja] Lazio Wo μον Da ap „ao olly bo |
μι ον. Say Il σον. μα }} Jsordo Ν᾿ μο aD, 0
Da dur jan (aus =} r »syolo Da Bas) nis [5}}}
BP κοσ op Lau 2 έν, I.) or ılo - oommsaulin

my brothers, have not provoked God by robbery and injustice, entreat him
on our behalf, of whose wickednesses there is no end, that he may be recon- |
ciled to us, and have merey upon us in the great day; since even this which |
we are giving comes from the blood of the souls ofthe poor and of the indi- |
gent, and of orphans and of widows ». When he had been doing these |
things for a long time, everyone was astonished at him and praised God,

thinking what a eruel and rapacious father had begotten what a just and H
generous and mereiful son. But, while he was making many distributions

of alms to all the needy and giving them, during these things his thoughts
also were receiving a praiseworthy advance, so that he began to lay a sound
foundation for penitence, with afllietion and fasting and prayers at all times;

|

i
and henceforth out of all his great dainties and delicacies he fed on nothing |
except bread only and salt; and gradually his thoughts progressed until they
reached this point, to sell all that he possessed and give to the needy as
our Lord also commanded, and take his eross and follow him'!. And this he |
did not delay to carry out, but he thereupon sent a message to the magnates of

the distriet his neighbours, and stated that, if they were willing to buy his |

lands which bordered upon them —, and, if not, they were not to be annoyed |.

1. Matth., xıx, 21 (x, 38).

|
|

[289] LIFE OF THOMAS THE ARMENIAN. 289
aan ἊΝ. Hay! τοὶ UAsa> for wöı »εὶ Ὁ ΝΑΣΟΝ ὁ [τοι «"
“οἱ Do Luc ur Aura OML>JO ho, Nas 0 Νὰ 5 Mau
> Jo an Jooı Auly ΡΟ Da ar Joa ar od Joor Auf;
Joan Jo aus 13 ββϑοιο .[οοι «9» " JNaxolo Jlousöl ga Las’ ma.

wol Jsası Jusy> : Jo aaa ng oJ «οἱ» wolo IKD,HO Yoras
| ‚iaa>; JäAD; Jlaassl Jo. uxıs, J;saa Jos ἢ 2.02) JA;
wann mo "χω Jin Jlamıam Jo δοι Ser do
δ΄ (mas rote Kun ie Kahn Kia μος ἐμ

"πῶ ?laı yolo Μ᾽ ‚000 Sep μιβ οἷο βδοῖοο Agpie SS Alanslı
| g9D> „omris Jire ΟἹοιν 15. aası Assi Kascı..Jops wol Ina "co
us «“λοι5 Joa 'βοϑνλδο -οδαδῦν [us SLas „> ‚Man μμμ5
ua γ5. τχϑοαθ οἷν υἱοὶ JH ap dor Jar δ λλοο „Nass
Jsär 20 ‚ooD Als mo JyDIso kasın, Also; |Asoäsas

1. Ms. sing. — 2. Ms. }&83; corr. v. D. and L. — 3. Ms. or.

at strangers buying them. And, when this news was received, like that
which our Lord says in the parable, « A man who finds treasure in a field
hath sold all that he possessed and bought that field »', so everyone
| who had anything was eager to sell all that he had, and buy one of these
admirable and extensive fields. And so, since everyone hastened to be the
first to buy, and further since he himself also did not do much valuing, in a
short time he sold the great estate (οὐσία), not being deterred by the beauty
of the buildings, nor the extensiveness of the courts that were scattered
‚ over these lands, nor the thiekness of the many woods and of the parks
(παράδεισος) with various kinds of fruit, nor the attractiveness of the irrigation
and of the gardens and. of the vines, and the circuit of long walls which
formed a strong fence round the meadows and vines and fruit; but, just as

a man becomes often drunk from wines, so his soul became drunk on God,

and he scattered all his possessions in the fervour of his love; since the eye
of his mind was henceforth set on the possessions that remain, and the
scattering ol temporal ones therefore did not trouble him, while henceforth

he devoted himself to making gifts on a large scale to the needy and the
distressed, and to those who had ereditors, and to churches and monasteries,

16: XIII, ul,
PATR. OR. — T. XVII. — F. 1. 20

1 τ "Ὡς

290 * JOHN OF EPHESUS. [290]
"5" „orariıs .,„olsado adj, sad NND, „lo ‚Jon man as [18.430 io
Joa Lı> db ad kan suN.]; I I οἱ » ‚Joa 159 mar

:ωοιᾶλϑο οἱδυΐο Jjasıo 5309. οἱ 13 ‚Ds ΨΨΌΝ AD Oma
a8 HRS κ δαὶ .,oD 0001 ana File ame wonrän lo
<! auf om Sy wär οἷς 0001 Nas urn Βανί Ju
IN] Kudo οὐ} Isle -.onanı Jado aD Ip ohil ἸΝ 29.
J;ora \Or2D0 olLlo ee Ja>äam Jia} [0] Hay Joa aus 13 ROSA)
Ja Nun >02 som Joooı Kaaı2o ‚Jaam| ‚os κα βϑοιμο Do
'νω» m aD ΜΗ Lira .alNsl Slo wol Juno ‚Jay Kaaälo
"aD lo od ‚pas "nase .|Nassoo IAsjo5 Lil Ks Luoyäas
NA200 «οδι Kan» JAN Abu Joe -.Spany NSaDo I Sly;adDo
Ns Jlassas vom Lisa) .Jlowyso Jjorao )asaısy A505 JLsäs

JNumDs us Jasas (asaaıı μα.) τυ ῤο oo «59 ra

1. Ms. Nü>. — 2, Ms. 9 for ‘9:

and he dissipated his possessions without stint in a manner that cannot be
understood and told; while he also built a certain monastery (which is a well-
fortified stronghold) for his own personal use and that of his whole house-
hold, since both great and small and his wife and his children, and his
slaves also and many free men who were attached to him would promise
him to yoke themselves with him under the gentle yoke of monastieism,
which they in fact did.

And he prepared two places, one for himself and the men who were
with him, and another for his wife and the other women who were with her,
while he collected certain renowned and distinguished blessed men, and
they came and made vigil and prayer, and gave them the habit (σχῆμα); and
they used to teach them the methods of the religious life and the ordinances

of monastieism; and so again his wife also as well sent and fetched for
I

herself two great and holy women from the land of the Cappadocians, and

they lived with her, and taught both her and her one daughter and everyone
who was with her the discipline of religion. And henceforth all the blessed
men used severely to bind upon themselves great burdens of ascetieism and
of watching and of abstinence and bear them, in order to subdue the worldly

1291] LIFE OF THOMAS THE ARMENTAN. 291

ga eD. „Jo Miu Jlanamo [1α...... orDaso NO HEN
| Joan Nas ya, Das ϑοιλα αλλ γο oodär, (a) 13 ‚Jeodss; ' "wa.
an Jora> rado) .“ ΒΩ 9399 iso IE μϑῖοῦ SLaso

‚00 Kepmard οἰδαλο Das [san so (οοοι tl > μοι μιϑαὶ
[155}}} wol «ϑομιδϑο .ascı οἱ Jmas| am 0001 T ala 00.0
Dar Jo ao sm Sy wir .ooon ug Jin Jpoaxdo μὲν
ms οἱ » οἱ wÄ> oa ‚oo yaas μοι Lima) Ilaaso |As;
ol brau> ΝΣ 05 yazı.mı o NS ἢ ERRN χων μοῦ Ss
| I Io kan! 1 „bp Ια So (Lam οἱ O DS Lu ade
od ddr höimne Lädım! zul υοιαῦδος ὅν har yadia Θ᾿» wir [0.5
Nuss Ιμκω Jo gan fie 3Ν5 <> Jors „a8 lo as 9
Joa >; Vo -.kkao Jusos uuSL]| 22 wol Dr ad 001 y.lo . „od
JNis, ἢ .3 Jap Sao .οὐν Jors AN as Nr | aDaA> ταν 7] νὴ}.

animal instinets of their bodies, and beget mildness and humility and
religion instead of the things that are in the world, while the report of their
labours and of their asceticism was heard everywhere; and thenceforth many
magnates and sons of distinguished magnates, marvelling at what this
' blessed man had done, would imitate him, and like him despise the whole
world; and some would come to him that they also might receive the habit
(σχῆμα), and some again would hasten to other distriets and well-known
convents, which many in fact did. And accordingly this blessed man had
been made a great and beautiful sight for all men, while he had also deter-
| mined for himself that he would never throw himself upon his side or rest
‚ hishead upon a pillow, or let water fall upon his body, or oil, as far as was
‚ possible, except under the pressure of great necessity (ἀνάγχη), which he in
fact carried out, until his feet were like charred columns, being thick and
black, until after ten years they used to discharge a large quantity of

matter, and were as if they were not his, since he was smitten with severe
ulcers, and would not concern himself even to wash off that discharge, and
‚to apply a poultice, while we used often to say to him ', « While thinking

I. This would probably be after Th. had removed to Claudias (see below). The statement at the
beginning that J. knew him 30 years from his entering upon the monastic life can hardly be recon-
| ciled with the statement that Th. lived 30 years after his banishment (p. 296), and probably Ihe period
| should be reckoned from his banishment.

>

992 JOHN OF EPHESUS. 1292]

«ἱ ΟἹ bye al ande N Ham 127 on con ers Jin
ll 2x2 Joa öl os 001 Au] NSalo μα SH Nil or !
«οέϑονλοο ao κο «ΟΝ ασδο :μϑαϑᾶ ρου IS na | una 13 [SS
μοι ud aaa ..Joo εϑόὶ us! Joa SL μὸν δ 99 aD das
Just ‚sua>n als ka hass, EN ER wo «ὴϑ ware
Iso κοὐ Jar Da 000 Kum090 aMus;l La mu> 000 opsotl, γ9
Karo "] το DS gaud> aD :aramı Laxol JLsäso kiss
Jim „wolas οἱ LA guuaa.n ! - οιᾶλϑο oA lo μοιοκάδα δ},
as 0933 .. 1539 "μοι NS) wol υδιο ‚000 pas ENT?) Jain
> opalas Li] oö | -. one vu u N hasoro Joa, asia

«. κα ° Jo Joraas J sp>° “sl ol ΔΟ ἢ » Ama]

Joa νοῦ Ivan olaaıoh> Jo ..Jolay Jan Jlopya> Jo Ag}

l. Ms. a»; corr. v. D. and L.

yourself to be showing prowess, you will be defeated, if you do not attend
to these ulcers, and you will fall». But he would look in astonishment at
us, saying : « Then (ρα), when these feet are anointed with drugs, and are
rubbed by many persons and celeaned with great care, someone would perhaps
come and say, ‘They have enough, now let them pay for the outward show
with which they have been magnified, lest they be requited for it in hell’ ».
And so, being amazed at the soundness of his intellect, we would allow the
matter to drop. Ofthe rest ofthe severe practices and heavy labours which
they laid not only on themselves, but also the rest of their disciples and his
wife and children ', we are not capable of composing a relation or description,
so far did they transcend the limits of corporal ereatures. And this again
is a point that is very admirable and great, that at the beginning when they
began, the first day, each one of them found the last day also, that of his
end (?)*, without wearying of the life or slackening and falling off, through
sicknesses, or through the infirmity of his body, or through the intensity of
Ihe winter cold, or through the extremity of the summer heat. But the

1. Sc. “did Ihe same’ (?). The Syr. is awkward. — 2. I do 'not understand this. V.D.and L.'s
translaliou “omnes qualia die 1° facere coeperant, eliam postremo die talia agentes vidi’ may express

Ihe meaning intended, but is nol in the text.

— — ee

[293] LIFE OF THOMAS THE ARMENIAN. 293

JENS μα Juras Jooı Was ug; SA sad JG ger a
> ID as Mo JAS5 Liman]) "οι ΙΝ Do Jaslı
μμϑοι ADS <> Ιβ"μο .Jeiam,s]| "μὰς Jauro: [EUREN pi οἶδ»
JHausuor>o Jooı EN N NJuNo ‚Joa 000 garaıs ol >) o>
una], Pas So. Jlörs] ‚soda, JLims [5395 END ur 2) ‚Lsax:so
‚soo — Io Jr,> Jası> ϑἱ lasoo .L>j05 Ja x} γοὶ polo
> Jasa-l30 LIII> Sa Jusos .Jlo5Aune; Las us „2 ,n,9000
δ καθ, Do JsN; Auras -/Nmiam JNasäslo JNuie] JAN,
χοὶ Das uud; Jun] .Joor sel Π|διϑὺν Ldä one Haukoo
Jar χ μας Jason Jah) μὰὰ our ΝΘ. m ‚Joa 5ow Aus Lamas
„ds Jusos ly 1585 > Luaugsor Jaaosiy 0} ».Joor rs o5 omas
Jason almsa dus olasoy -.Joor Jost „amar Jyasımo Kuda „> ‚Jooı
aa, [σοι nl μ5) οὐι» Παομμὰϑν Judas Loastuls Jul οὐι

blessed man, hecause he used to bestow much labour on reading, conceived
the desire of obtaining some books of the fathers; and in consequence of
this desire he directed his journey to Alexandria the great with three of his
followers; and he entered into communication with the many holy bishops
and the others who on account of the persecution were at that time colleeted
there '; and he was strengthened yet more both in the faith and in labours.
And he bought many great books of all the fathers, the full amount that he
could and was able to obtain, about five large loads*, and similarly also some
spices for a hundred denarti from Edessa; and he returned having collected
examples of virtue. And so he thenceforth occeupied himself constantly
night and day, besides constant prayers and frequent repetitions of service,
in reading books of the fathers containing commentaries and exhortations
and dogmaties (doyuarızz), so that thenceforward his mind was enlishtened
like the sun. After twelve years during which the blessed’ man with all the
rest of his convent was thus distinguishing himself, the smoke of heretical
perseeution was being exhaled in the same distriet of Armenia, the instigator
and perpetrator of these things being the likeness of the original Antichrist,
the man who held the authority of the patriarchate in Antioch at that time,

1. 519-536. — 2. Horses’ burdens (?).

-ı

a. ἴοι [5155 oda Jaro kas οιοδ οὶ oo ᾽ rl 2 dor (a

29% JOHN OF EPHESUS. 1294]

Nasy ΚΥΝῚ κοΐ oalas ‚son od mol μιαϑὶ „> Jasrs] 4 οι
Nusoı voran! ‚Jod; alsS “αὐ 0,0 badıns En: Jun „> us
od, adidas Joor μκωΐν „Liam Kuussilz Jill Jo won] Lan
Jusasone Ns so; Mfuao how ‚las; ms κου οδι [399}} μιϑα :
J;par ὑϑδυῦο !saamss)jan καλου .Jooı aa! Lusslz 5159. ‚ode
Jhan!so Jaiysoo [πὲ lad; yo] Leo] Jia) Ἰωὰς . san; his, Jorao
Da} gro „> ‚Jooı Joa Jansen Ijanı 5} kaaaın; Jia] „nass
[399}} J;Aumi, voran Lac Jam, gaD0l «“Πδι gpöt 3 vası

: bau ID bon Θὲ ‚oomaaıs Jar am οἱ Pe grö ad (07043
οἱ sopmays hl «3 mus ..004 ro Jordi ra ua
ad SL aaa οἱ . bomada, wooWam; ἰδοῦν, areas

1. Ms. Banm9]| 355. — 2. Ms. hom227.

whose name was Ephraim Tthe son of Appian' of Amida; who in his own
person displayed beforehand in the church of God all the things that are to
be done in the world at the end by the false Christ. This man's brother
therefore was in the distriet of Armenia and Syria, holding the oflice of the
satrapy previously held by the blessed Thomas himself*; and this man
stirred up a cruel persecution against all the believers in the distriet of Arme-
nia; and thereupon the chorepiscopi and the heads of convents and the rest of
the priests of the villages assemble before the blessed Thomas as before a
teacher and a learned man and a leader of men, so that a great assembly of
five hundred men was formed, saying, « Everything that he commands we
will do ». Then these things stirred up violent odium against the virtuous
Thomas himself, since they said, « He is a head and an example to all who
are in this distriet to rebel against us». Then, when the numbers of their
assembly had further mounted even to eight hundred, they thereafter received
summonses to the praetorium of the satrap, that they might do one of two
things, either assent to the impiety of the synod of Chalcedon, or leave the

Or, as a family name, ‘Bar Afyana’. — 2. Cf. Land, ı1, 295. Hence it appears that these
venis happened at Ihe time of Ephraim’s descent to the E., which was at the end of 536 or beginning
of 537 e Introd.). The satrapies were abolished by the ediet of 18 Mar., 536 (p. 284, n. 3), but
Ihe provisions would take some time to carry out. The beginning of Th.’'s monastic career must

then be placed in 52/

Be er

Age en nn

[295] LIFE OF THOMAS THE ARMENIAN. 295

ad; Jul ‚od „ans ll] go ao μὴ Jr2 αβαρο οἱ] 13
NND), aD. Jlasısjo ua | Junasas un, ano JoadD> οοοι
do 13 ΒΕΓ Da ΣΈΞΤΟΝ „aD ol uam ! Na. o
feso Jos; sul] - woät roll 539 os λ od <> Je. Jla>
yelı Las Jo zur Jlaanol 0 .ordas NL; Sao -.Jaäraa So
I aD sanhı yroa | Ihr Foo; Jr „0 ‚Joa any "5, hass
οὐι far a. ὡδια δον 351.) [55 omady τορι] -,olu;aso δα 55.) una
Kl ode : JD dor οἷοι öl „> ‚Lusad; war woaıas on
[EIS] Jar Duaso „Nun χοροὶ — ACLSE) gs IR RN) „lo u
μϑαὶ JacholS yası wg 01. Il] was οἱ are DAL
ya > ..Jaoy 305 οἱ <” μὶ «οἱ ‚das LAS ol gl <!
Jason πα Jah J ol. N ! yamıado kl sy) As ἢ
y> ml or Ir μοι μῦς u; Sad Jo „m Jo bl an Lu;

district. But they, when they came and stood before the judge and were
required to do these things, all as they had been taught by the blessed man
cried: « We for our part will not deny Christ; and we will not confess or
introduce a quaternity in place of the holy Trinity. Far be it from us to com-
municate with the renegades ». Upon these words being uttered in a loud
voice by all that great company the persecutor and judge and all the hearers
were alarmed, and trembling fell upon all of them, from the intensity of the
one stern ery that resounded like a great thunderclap; and, when the per-
secutor saw that, unless he first bound the strong man, he could not reduce
his camp', he formed the plan of turning the whole force of his eflorts in the
struggle against the blessed man himself in place of all that company, saying
to him : « Allthese things are your doing; and, if all these men die, they will
die at your hands; and henceforth you must contend with the king. Either
depart from this distriet at once, or prepare yourself for the struggle ».
But the blessed man as one possessed of confidence and strength said to him:
« For my part, Ὁ man now exalted, I am not frightened of your words, and
your threats are of no account to me; nor in the matter of the faith of Christ
do I take account of the king, nor of you, nor of anyone who lives in this

1. Matth., xıı, 29.

8% mo ‚o !
72 v°n.

Saal ho hl Jaia οἱ μα μᾶς Hol ill N Kuss [5

296 JOHN OF EPHESUS. [296] ἃ

— μὲ ΟἹ bis ΡῈ oo vmaslı «ἰ Ὁ] mel Io οἱ Ill hl;
! No;s1| omarzy 09 „oN warıs Jh Sp Joaly ‚kl aa has;

Vo „an μα. Nil >} „J Ka „ol ar 0 rel Σὰ 3 μὶ μακροὶ ξ

Moby Jaal er v0 3} 0 “was ad aD: Js Kar Jooıl
Bar us] Sy lu I SU 3 BR} 2 ‚wamı voadr Sao

.Jy5 AD ol oöı Kuaaısy orSpa0 ‚par m yas ası SUR > μιϑοιο
um. usos; βϑοιο .Lasaso kino Ῥαλῶς „ooro „Liu] [19}}}} κϑομϑοο
μοὶ «“} 991 ‚000 pam 20} Naıs aD Nlumsauso [uaoo
bl. Iron Samy Lusaso 2) ol JN5030 „ar Jean Joy 8}
1,9 > NS alu “„aiolo J305 Jay δι JNox.> ano Kas
000 „assaa Su. ooWr2og θα Sam „2olo .Jooı Jan ons
dr ala „is „m ,5 MD) μα. Ju, Jasuy> οὖν SS „0

world. But, lest you think that I for my part am bound by distriet or place,
i[ you seek to expel me from the distriet, Ion my part will leave this evening,
that you may know that I am not bound by anything else except by Jesus
my God by whose name I was saved ». He said to him : « If you wish
to respect yourself, and not let there be slaughter in the «whole district
on your account, depart from the district ». But the blessed man gladly
undertook to depart, saying, « Would that I the sinner might be persecuted
on behalf of the great name of Christ my God; for I neither have merited nor
do merit this privilege ». And so he departed from his distriet with all who
were with him; and the rest of all that assembly journeyed after him, and
some to other distriets, and some to the stern and rugged mountains; and
so all ofthem everywhere bravely endured the violent and eruel persecution.
But the blessed man crossed into the distriet called Claudias, and there he
bought a site; and on that site on the high mountains of towering size above
the river Euphrates he erected some small huts forming two monasteries
[or women and for men; and there for the future they valiantly carried out
the labours which they habitually practised. When he had completed the
period of thirty years in banishment ', when alterwards we used to resort to

I. This brings us to 566/7, but probably the sentence is faultily expressed, and J. does not mean

i
j
!

[297] : LIFE OF THOMAS THE ARMENIAN. 297

σοι τον ra βαϑως ga on od yo 1091 mol hal»
aus al hl τοὶ » ‚aAasısdo Joo Ja aus... NiuN
Pl kl ade ων Kuna IL gad> Ja u οἱ “εὐλὶ
Nav Jusos ‚Lasse JJ “DS Jyo οἱ > Jam μιρο aN „las asjo
no; kun ACHT RÖSER TEN) Na: )aanso " Jjalı wir Joy
.5 ‚Jam Aso ‚Joocı Inu Nl3505 . aa] os Lada a τῇ ‚Joa ua.

.

> Js worogsog [59 Hsaso τομὰς ra 59. ) αυ JUNI Say
anzu μα, Jo band Ir pays ass DS ms .5. [σοι Jbaas
op “Ἰοοι μοι νϑο ya> (>| „x Jassj Lucio wor DL ΙΗ αἱ] «ἱ
ΣΝ ΝΟ DD «399 „sol Jaas no ΙΝ δ |Aaa >
0 Koäl soäıs lo βϑοιο ον |Mums Lio)ly ΠΝ ϑοιαδον, ha!
Ir! Ns! Ναθαν Kur] oo Joor w,6 55. μοι [μϑορθ ΝΣ
οἱ loc Jar Juno ‚oraas Ans Irao.> ‚car> ‚wol .Loct oh 5.09

the presence of the same blessed man himself, and wished as it were to ofler
him consolation, he would show his fortitude and his courfage yet more by
saying, « For my part I am ready not only to be expelled or to die one death
only for Christ’s sake, but also, if it were possible for a man to die ten thou-
sand deaths, even this will not distress me ». And so thenceforward the
severe life of the mountains and the multifarious hardships existing upon
them were counted by those persons as a spacious garden; for, when he had
found that quiet retreat, he had great joy and pleasure, and he thereupon
made himself a small hut of planks, and used to carry out the great labour
of his seeret practices in it, having laid down an absolute rule for himself
not to taste bread or wine unless eonstrained by necessity (4v&yzn); and thus
he would feed on pulse and some fruit only, sometimes [rom one week to the
next and again on the first day of the week, and sometimes every two or
three days, so that he was granted the gift of secret vision (θεωρία). And so

also his sons too who were three he used to train in this great method of

life, in the same way as his blessed wife who was called Maria also yoked
herself to the same mode of life, and she also laboured in the same way,

that it was after the 30 years (hat he visited him. At p. 284 the 30 years are reckoned from the beginning
of his monastic life (524), which brings us to 554, but see p. 291, note, Since J. wrole in 566 (see
Introd.), 30 years should probably not be taken as an exact reckoning,

op] Jana ul δ 00 0 ᾿ gD0> υἰκϑομθ Joor „ol, ad

298 JOHN OF EPHESUS. 1298]

So Jl Loc Lapolso „aäLsıD Holo PD μα aD Jo 15 ».ucn
βϑοιο ‚Joa De N)pauıo Nas kurs; odbas „Vom nu

«5589 asoL| Jycı el: JoyNe Hös,0 Jamsas Sam Jus]ly .-oooı
)oyanm> ΟΡ m er ana Jod) gamaaoo „als As 009
| 13 . )LJaa>Do Annas gar χα sa} «“ 0 ‚Jossol [1399
Ιναυϑακ «οὐ ld] ‚Jbaso uno kaıoz Jan Dur Jsans Χο]

zfaıso;ls [5115 dor Νὰ 585 015

uni Sn Krareh τπξαλιι τύδυλτ δι hl

τς ΟΣ ΞΟ ahdurfna

»»" συ ται

Gr GET

while she never came within sight of the blessed man nor yet of his sons,
but each of them performed his' spiritual service alone and solitary. And so
everyone was amazed at them, to think to what extremity of humility and of
labours and of hardship like this persons who were already in the world's

sr

eyes kings had been brought, and they gave thanks because of them and
praised God. And they departed from the world with a reputation for mar-
vellous modes of life; and the blessed man finished his course in the royal |
city, being also interred in our convent at the holy Mar Mama beyond the
water?, and his blessed wife ended her course at the same time in the
district of Armenia.

The history of the blessed Thomas from Armenia, and of his wife and of his sons

is ended. |

1. Sc. his or her. — 2. The convent was in Sycae (ch. 37), i. e. the suburb beyond the Golden |
Horn. Pargoire (Isvestiya Russkago Arkheologicheskago Istituta v Konstantinopole, 1x, p. 261, (1904)) 1
has shown that the palace of S. Mama was on the Thracian coast opposite Chrysopolis, and the
monastery οἵ 8. Mama at Belgrad Kapu in the SW. of the eity; and “beyond the water’ shows the
palace to be here meant, even if we did not know the site to be in Sycae. V. ἢ. and L.'s rendering

‘ecclesia’ in ch. 37 is erroneous, the Syr. having ‘house’ only.

[299] LIVES OF ADDAI AND ABRAHAM. 299

nal, „ah Burda hähe Kia Mduich nad
“τ, pmtarka sand Lane

‚oa No] Il wis Lil ..yornslo u] (dor Duscı Jı>ä}
fasa ‚oo Jooı As 00 ‚oo [αἱ Jar AM Doh> Yrado
golu> Δα Joa -.ooor nl μοοι μα „20 Jasıms|> aaa
as ass Jo ΟΡ ui Luc Judo Ser .neröl =
gap N0 „> Jusos ον σός JNund; unsaraxo εἷς 20 Sabo: |
SaD0 NDS ol αΔ.οὐο „Ja, ὁμ5 ]οοι!» Iası un | I ΙΝ 9.9
Op 220 Jo Auz, No oa asnao Jır2 oo as ao ‚Ad
NA, grad » yorıd > .gola aaıl)| ansaso [5}} wu
„ars ον JAo,> Luras Jrsoas "Νὰ Juno un) 00 No σοῦ
we DI pas οι; „rölo Sep Op „20 „OD 000 [κα } lo
says «οὐ αιϑὖνο [sl ‚onadl „> Mid yaNso Joa wör
| ol al (aan (Os ara . Jlaspo0 Von ao

XXII. — NEXT THE TWENTY-SECOND HISTORY, OF THE TWO BLESSED ANCHORITE

BROTHERS Appaı AND ABRAHAM THE. ZEALOUS MEN.

These blessed men Addai and Abraham therefore were brothers on the
mother’s side, and at first they remained under training in a convent for
several years; and afterwards they formed the resolution of going out on
pilgrimage. And, when they had been thus going about for several years,
they began to deliberate between themselves, saying, « Wherefore do we
thus go aimlessly about, and not show labour for our Lord, and erect places
for his praise? » And so, as they were going about, they found a certain
place that was a convenient site for a monastery, and they planted their cross
there, and made a cabin; and they asked for iron tools, and began to dig out
a site for a martyrs’ chapel. And, when the people of the distriet saw and
heard it, they repaired to them from all quarters, providing money and wood
and everything that was useful. And in one year they erected an extensive
econvent in that place, and they also gained disciples; and when they saw it
they rejoiced, and they say : « Now it is better for us than roving and
going about aimlessly ». And, when they had trained some men and tauscht
them the psalms, and shown them how to conduet alfairs, they conceived the
plan of leaving them there as it were to govern themselves and depar-

Ἔν Ὧν

300 JOHN OF EPHESUS. 300] -

Jia -.ora3 0001 Jusoro ‚pw IN, \asaaso - „auaso κϑομ φῦλα 9)

μὶ τ alg®! aD ‚Josh Jh araiao 2 asaro opms

god Μ᾿ «αὐ Ko I so as SA fatso «515. > asalın
“ara. No [1.5]6 ἜΠΙΝΟΝ ....3.0 9 00 | μαὶ » >) “OLD Js
«ὦ Jar 0 gan N] Ipaasköly [τοι Joerg -.er0l 22 ‚ookmıss

ya No. Muuslly Io -.0r120 Inu Da> 0001 pas μιϑοιο μοι sd
r-ü10 ns; HD gamaıno OD 0001 Sala +.0001 κτλ. μαϑ
efpaaslily ws ul ol μα ei Ipu> ‚000 ta

“τ Zur συϊξτία ara τδιιλχ δι δισοῖχ,

rn „aadın Kımalı ἡ διλδια „tms wdusch aadı

..JNu2o el ὥς ὟΣ, 08 Jeans τκόδϑα μοι Duscı μεαὰ
)aaano [Das ‚Na, .3 ‚Joa sol! [ομ..5 519. [5505 Jroor>
Jend |Nasasl Ju No ‚ur on Jörn Νδοωυῖο . JlaıısoNaso

ting, and erecting another place. And thus they continued doing for twenty-

δ᾽

five years, during which they ereeted twelve monasteries; most of which

| know, which they erected in the distriet, and the rest, because they were

some way off, I have not seen; but the men I saw at last in that in which |
the blessed Addai who was the elder died, and I was for some time in inter-

course with them, and they said, « This is the twelfth monastery that we
have erected, since we devoted ourselves to this object ». And in.each of
them this is what they used to do. &Äs soon as it was built, they would
obtain everything that they could for it, and appoint an archimandrite in it,
and then depart. But at last the blessed Addai fell asleep in the twelfth. |

The history of Addai and Abraham the zealous brothers is ended.

XXIII. — Next THE TWENTY-THIRD HISTORY, OF THE BLESSED SIMEON

THE SOLITARY.

This blessed Simeon therefore used to occupy himself with great and
marvellous practices in a convent adjoining the city of Amida, being distin-
guished for quietude and humility and obedience, and love of all spiritual

[301] ὃ LIFE OF SIMEON THE SOLITARY. 801

rs a ς. » ‚Juaslo Juni ‚oo Lady; [suaso [59 [>aso
ao ‚Hanau gl! πους ..uusäs dor [39,9 8 δ
Je JNoo.> A.>0 ‚JNunso <” nn EL N ve had> Χο
al ar Lian ol Io uno ol [ujas ob yasjo UN po
Js Sa oo ‚olluan omas Joa Na Jim 0 22 ‚oo
Asa;o oma. lanuas ς ο) Dad .Jooı aa Ian, woror>093 Jorsöl,
531 ol 1459 am anal)! J > Loc Jay hamnso um's]

la {615 bo uno Luna μὰ καθ [σοι Jason +56] „2 - worarjaalı

was [uso as So ΗΝ καθ vo, äs „as upars Νὴ Var

arso Joh Amar,> Joor was μοι ha. o Jo .olaaı)ı Anja

[οοι τοὶ J . „anjas 0 wars on Lo Juol JA 1) a! ‚oas!,
Jousolo J;Ausco μὴν | I ao δ > ro Jo 5Nimsoo [56
„lo Jan ‚lo as? Ομ, Joa Joons 13 „Joan ao sa ALJuN,
Pr NN [οι sr J sans αν us το <” AD „o el

1. Ms. ni2wos0N. —_ 92, Ms. Nany.

labours, and especially the service of the saints, and great and abounding
love towards all poor men and strangers. But, when he had completed
twenty years in these heavenly practices, he desired to adopt the life of a
solitary; and he set out and went to a certain mountain two miles from the
eity; and he passed the night at a certain spot. And there he prayed and
traced the plan of some cabins for himself, and he began and built some huts
there that were very marvellous, being supplied by many persons with all
that he needed; and thereafter he used to carry out all the marvellous labours
of his honoured course of life. But on account of the abundance of his
charity and the love of strangers and poor men that burned in him he would
not consent to make a court or gates for his huts, saying, « Thus it will be
open to Christ my Lord when he comes to me to enter my dwelling in the
person of his bondmen simply and without impediment; that so he may grant
me the blessing of his favour ». And so much was this saint smitten with
the love of God, and with the love of his brethren, that, when occasion called
him to leave his huts, he did not close the door and conceal any one of the
articles of furniture in his cell, but also he used to do a thing that is parti-
eularly great and splendid and marvellous to hear, when it happened that
he was absent were it one day or two or three from his cell. Not only did

* A7areh.

802 JOHN OF EPHESUS. “ [802]

ra „als „30 Jooı als Jans | Pl ..ah&so 135 «οοΐδιο «Ὁ
ὑπ 1 sa, oo [N spe ‚Joh Jo " —o.Axo λα 5 Joa Ssaa3 Jooı
«“1ῷ Sl, a ‚aa au Ὅς Juno [a,Nn Laboe .Jooı χωοο
ren ul JaD-a> Noll dl > Joa Auly μομο Ju
I, S800 ΌΤΙ
Da; Nas Jar ua; Nasass Sy, wulo JADS LA
Ipera sa Wo ‚Laufe „3 „NS adr οἰδϑοιαλο „so ναὸ,
OA ὁγαδδο wr0 una aD auf Lu „Jo lu! -" „Jo
adlaarım Das axıısazıso a aan ol } pad Kan
klamam bp uD ner kp lo bl anni as bl el
«ὁ waaaso Jo“ yo ΚΝ 207 al s0ar 0 .} «" „lo
Ja as Nas rn] ro «οἷο μα τ μ ‚Lusoro a8 1 ΙΝοϑα
os ὀι» Νωὶν Sn „m "soro,slso Jg kuss is JAUDS Da
Nr «τὶν σαν Jar er Kads „udn Ἀν as oma

1. Corr. from Ps». — 2. Ms. with stop following.

he not trouble himself to bring in any one article of furniture in his cell, but
also on the day on which he left his cell he would first cook food, and would
lay a table, and moisten bread and temper wine, and put it out, and a tablet
inseribed and laid on the top of it as follows (which we have also often read),
on which were these words : « Welcome, our brothers, Christ's bondmen;
come into your bondman’s house confidently and refresh yourselves, and
hesitate not. Since occasion has called me the sinner to go on necessary
service, here is a present of what is required to satisfy need from the gift of
our Benefactor set ready. For the sake of his true love, whether it is one or
many whom Christ my Lord is preparing and sending to his bondman’s house,

shrink not from coming in and satisiying all your need, though I myself

am absent in the body. If it be possible for him to wait till I come, I beg
him to do so; if not, let him refresh himself out of our Lord’s gift and bless

the Giver, and leave us the blessing of his prayers, and thus go in peace;
and, if he need anything else besides, lo! the whole cell is committed to
Christ's hands, and at his hands let him satis[y all his need without restraint
[rom everything that is in it. But let him leave this writing of ours in its

‚lace. [or the rest ol our brethren who shall arrıve in order to inform them
I

[803] LIFE OF SIMEON THE SOLITARY. 303

han, 5: 2a, Ja) Jusos οαϑ. NORD) | Isyoaalı 5 gel ὀιδιϑορθ en

μᾶλα, οἱ] ad ‚Joy SA os [5179 JNuo mas μοι

‚Joa Jr As Jo Jan omas wulo a9, Aujan aaa o τ 5)

| ΚΘ) Κ᾽ aaa so aıı.Jo „oonslsas auss;| Jara0 .,a,Nalo amıSo adıno

| dd pp ade ara00 . κ 36} oud; many il 0 μὰς aaaı „>

| ho alas) Mus Jo ‚a ol warn Jo en Sen δοῦν hs
aan, ago Jam οὐδ αὶ : (ao; <>” ul Ιμ- „2° ‚Jasal IL;

go 99ι > wanao ID u «νὰ ΧΩ AN.) «er>0lo >35 las
ya 0,2 [20 .„solo Ip δῶ zoaris [DJ ΝΣ» Jusa)

Asus [es do DALso Jaspmas alasuany, Lada, > ὀμόμωο

| ga] Ds abaso as5As| JAsas 50 „ul JaL go Nr οδι

ls Moor te SS Ps add OD „ol ze} 0 «θολὸ ο

Js ἢ Jr A200 :Jyor JASDS N looı JUSa SL Ne

δῶ way Das usa Jo omas Ja. Nas N ie ! ol

1. Ms. om. stop.

‚ also». And so the. fame of this saint's great charity was spoken of over
the whole of the eity and that distriet. But once two young men who were
passing came, and they found the huts open, and no one was to be seen all
round; and they went in and ate and drank, and the rest they put into their
packs; and they loaded themselves, and started to g0. And, when they had
passed out of the door, their feet stuck there, and they stood still bearing
their loads till the evening and standing erect; and they became incapable
of moving, or of laying down their loads until the blessed man came. And
on seeing them from a distance he understood what had happened; and they
themselves cried with a loud voice and say, « Sir, have merey on us for we

have sinned against you, and forgive us». But the blessed man immediately
raised his eyes to heaven, and prayed, and said : « Lord, deliver thy crea-
tures, and free them from the deceitful teaching of the enemy; and remove
[rom them the teacher of evil who incited them to these things ». And
the same hour they were released, and fell on their faces before him. And
he on his side said these words to them : « Knew you not, my sons, that |
had committed this cell to Christ my Lord, and him nothing escapes? or

know you not that, wherever Christ’s name is called, everyone who presumes

”

#75 γ5 Ὁ:

304 JOHN OF EPHESUS. (8041.
ojaryl adj als ββοο od Au] Do μὸν Jo yas τ ρλο Ss or]
NA „9 Daas kuro: “oa ὩΣ πὸ sl Iya ϑοιο „ aasaıs
5; Jora χὰ Jusa) Ds woadın Jan; haus | or @5N> .Jooı
mas » ‚Joa ah oA Ajaıo I) um μαξς 30 st Js

„Ka 0910 .α.935}} on J5ll 00 : fa 9095 go any, lo κου.) oo

20953 Alopp > O4 Ju 303 30 ΑΝ 5}} Do EFERT > Jusoo

ro Jar ol „2 Ja>a-)..30 αν Paandoo a0 .,Jooı χϑόιδδο
Ιοοι Dar μὲ Dass HJ onarab worrsly Han ol Pl yo, ame
‚Joan Daas salz arms]; Isar «οὐδ, onasam Kam worors
No „aNs)| Julia Jar μοι» Jusos NN Joa" 'unıso οἴδυδαδ 00
|Naa.s ἀϑὶ Na Ja or » DE TENG) μωμϑ ..} οι Moos
»Jooı aM

rd aadır τώβξαλνι Auch Ale

1. In erasure with erased word following.

to streteh out his hand and lay it upon anything has to deal with God the
Judge of all? And now, my sons, go and beware ». And so he dismissed
them'. And the fame of the saint’s triumphs was spoken of everywhere.
But afterwards the storm (χειμών) ol persecution was stirred up against the
same blessed man also together with all the rest of the church; and he
bravely and heroically contended in the confliets (ἀγών), while all the con-
vents were overcome and defeated by the persecution, and driven from the
whole distriet®. And he himself held firm; and thus he persevered and
maintained a heroie contest; and he used to go about the eity itself at
the very height of the persecution, and give absolution and baptize
night and day, while he had previously determined this also, that nothing
should enter his belly except from the labour of his hands; but he used
to labour with his hands in proportion to his own needs, and those of
the other strangers whom he was in the habit of receiving in secret and
relieving out of his labour. And thus he contended several years while
oceupied in this labour; and he ended his life with this reputation, in the
triumph of heroism, while eontending until death on behalf of the truth.

The history of the blessed Simeon the solitary ıs ended.

1. A similar story is told in Rufinus, Hist. Mon., 6 (Dyakonov, p. 385). — 2. This seems to mean

that so submitted and others went into exile.

I

ADDENDA AND CORRIGENDA

= x111,.n. ἄς Bor ‘1’ read ‘2.

. 1, transl., 1. ult. After ‘means’ ins. ‘of’.

. 3, text, 1.5. After ano! ins. ref. ‘'’.

— transl., 1.4. Om. ‘the of’. For ıwı read ine.

.. 6, text, n. After ‘ Point’ ins...

. 7, notes. Read ‘ Three leaves missing’. See Introd., p. vır.

. 10, text, 1. penult. For ὁ. read w.

— — transl., 1.6. Om.‘of’.

. 41, text, n. 2, and transl., n.3. Read ‘A leaf missing‘. See Introd., p. νπ. So

also at p. 18, text, and transl., n. 2.

. 18, transl., 1. 3. For ‘confitently’ read ‘ confidently'.

. 21, text, 1. ult. For pass read pas.

. 23, text, 1. 1. For ομϑο read soo.

. 31, transl.,n.1. Add. ‘but at x, 1, he places his death at the end of March’.

. 32, text, 1. 10. For ja.» read ja.

— — n.3. For ua. read Inge.

— transl., 1.13. After ‘was’ ins. ‘speaking and’.

_— -- 1. 15. After ‘sobs’ ins. ‘suddenly’.

. 33, text, n.3. For ns, read as...

— n.12. For psso read ho.

. 35, transl., 1.3. Add note “He was banished by decree of 6 Aug., 536 (Just., Nov.
xtıl, 3); cl. Mansi, VIII, 886, et passim '.

P. 44, text,n. 3. For o ayıst. read aasyıil.

Beersatext, 1.3. For:3’read:a’.

Be 1,8, For “13. read ‘3°.
| — — — π. 10. For om» read sm.
ἶ P. 48, text, n. 14,1. 1. For «ὐἴϑωνο read „ao.
Pr A49, text, n..14. For:ACP*’read‘ A, CP”.
P. 53, transl., 1. ult. For ‘he’ read ‘the’.
P. 56, text, 1. penult. Om. 1° half-bracket.
Ben text,. 7. - Bor 3’ read ‘5’; and ἴον “δ᾽ .8᾽.
P. 70, transl.,n. For ‘vıı, 6’ read “νι, Δ΄.
Be72Htransl.,n.. For©1’read.“2'.
P. 74, transl., 1.7. For ‘ace’ read ‘face’.
P. 79, transl., n. 2,1.2. Read ‘‘ This expression and the imper. zaas (>= please) occur
severale 7. u. 2y. but are unknown to the lexicons ἢ
P. 85, transl., n. 2. For ‘1°’ read ‘10’, and for ‘columan’ read ‘column’.
P. 103, transl., n. 1. Add. ‘n. 2’.
PATR. OR. — T. XVII. — F. 1. 21

νῦν ae

806 ADDENDA AND CORRIGENDA. [306]

τῷ Ὁ Ὁ Ὁ, Ὁ inelinshilas)

ans

ΡΟ Ὁ

[Ὁ Bioronn |

Ὁ Ὁ!

ΓΟ ee

P. 263, transl.,n. 2. For ‘Ms.’ read ‘Mss.'’.
P. 264, text, ἢ. 12. Read ‘BH om. ..'.
P. 265, text,n. 4. For soo: read ; oo,.
P. 269, text, ἢ. 3. For sur read sux..
P. 271, text, n. 7. Om. bracketed words.
P. 283, transl., 1 8. After ‘spirit’ add ‘for God’s sake'.
P. 301, text, n.1. Read ‘Ms. saasascn’,
1. 2 points are often placed at the end of a word (in the mss. sometimes above the line, some-
times on it) to denote the vocative. See p. 74, 1.6; p. 75, 1.4; p. 76,1. 2; p. 79, 1. 41;.p. 80, 1. 14;

p. 246, 1.6, 13; p. 245, 1. 19. This usage is not noted in the grammars.

132, transl.,.n. 1. ΟΠ ἢ: "

. 139, transl., n. 2. For “ἴοο᾽ read “800᾽.

. 155, text, 1.9. For po, read om.

. 165, text, 1. 11. For yı read (ΑἹ.

. 168, transl.,1. 4. For ‘nything’ read ‘anything”.
. 172, text, 1.5. For μκαϑ read μια".

. 181, text, 1.3. For os read ss.

. 186, n. In ch. 23, init., and ch. 33 all Christian recipients of charity are appy.

. 190, text, 1. 6. For jos; read joo.

. 191, transl.,n. 1. Add ““ Nöldeke (ap. Brockelmann) renders ‘pera’, but I do not

. 194, text, 1.3. For “zı read "eı'.
. 195, text, n.5. For sp read pr.
. 199, text, n. 9. For „is read „im.
ΠΟΥ textel.

.»208,.text, 11. Horszerread 1.
. 212, transl., n..2. Read “Circ. £:22500 = fr. 562500".
. 214, text, 1. 4,5. For pas ws read μ5, 01],

. 218, text, 1. penult. For „Sys read „Ss >.
. 225, text, 1.6. For as. read ale.

228, text,n.1.. head &Boom..”.
. 234, text, 1. 3. For fisay read μϑας".

. 241, transl., 1.2. After “yourselves’ ins. ref. to note ‘Sc. for the communion'.
. 243, text, 1. 8. For jnuzs38s read junge.

. 244, transl., 1. 14. For ‘resign’ read ‘leave’.

. 254, transl., 1. 15. For ‘land’ read ‘lands’.

. 261, text, n. 4. For 1. read ır..

called saints (cf. Rom. xv, 25; Hebr. νι, 10). If this is the mean-
ing here, the chronological difficulty disappears.

— transl, 1.6. Add note ‘Cf. ch. 51 (f. 121 1° b)'.

know on what evidence ”.

5. For ‘4’read ‘6’.
— . —_. 11,8,711. ΠΟΥ ssimeaad Ball es
— τ 1.9. ‘For 8’read.‘9".
— transl., 1.10. For ‘ brethren’ read ‘brother’,

— — 1. penult., marg. Read ‘A5Arb'.
— transl., 1.3. For κατάστρωμα read χάστρωμα.

— -- 1.9. For „;o read "jso'.

— transl., n.4. For ‘lightened’ read ‘tightened'.

TABLE OF CONTENTS

ΠΥ ΘΟ Addan theichorepiscopuss.e... u τ nn ee ne ἐς
SB teBwolaMareroinBethrlrtaye. ces ee ee era
IB fewof#Simeonsthesbishopen u rs ee nee ade
τῇ ἢ EL lantatn en ee nen en ee here s
fDelrıveszotaMarysand. Euphemia.n a a... 1... Auen en.
Bealhyestolsiihomasrand’Stephen.!. us un. „mr. nen es seen.
πὰ ΠΗ at ΑΝ ον τ N ER ῊΠρΠρΠρΔ“ρΦρ[ρ«ἕ«ΨΣΦψ

ΠΟ 5, ΘΟῚ; ΕΠ 6 ΤΟΙ ΠΕ ΔΙΠΘΟΙ. τ. Ὁ. 0 raum. δου
17 Of a stranger who would not give his name. ........ 2222200.
18 Of a monk who left a convent without being released. .....2....
3 LI® ot Zadankkk ao 0 ae ee ΥΣ ἢ
20 Οἱ ἃ monk from the same convent as Zacharias, and about sound training... .
PiiriterefzbhomasitheArmenian... . u.a. ee ennn.
ΠΡ ΘΕ ΠΟΙ Addaiandl,Abrahamı, „2... . un. πο 0 een. ee
BaulıtetonSimeonsthesoltary: en... ee re een

Ballendasand| Goreıgendar ..... 2 A. a en

Introdue OT ee ne ee

Aıthorisipr.efacers ee ee ne es la een onen
με Σ ΕΣ Ως ἐπε εν τ Ἐν ἢ ἘΣ τ ΝΡ ΜΠ Πρ το
ΠΟ ZA UT Eee N το ς τε ae
Bulkterotmlohn.thesNaziriter ee ee ee ne πότος
Belrvesto@Alhrahamrande Maros a ee ee
SBIEVESBOR ΘΙ ΟΠ, ἈΠῸ Sergiusn - mas eu. ee a. een
DulritetofBPaulttheranchonites. nn a ae ee See ee ee se
ZaltenofeNbrahamrtherreeluser a zu een ἢ

DOCUMENTS RELATIFS

AU CONCILE DE FLORENCE

|
(EUVRES ANTICONCILIAIRES DE MARC D’EPHESE
| DOCUMENTS VII-XXIV

TEXTES EDITES ET TRADUITS

ΘΕΈ M: Eouis PETIT

Nihil obstat, die 6° martii 4929.
OR. GRARFIN.

PERMIS D’IMPRIMER

Paris, le 6 mars 1923.

INTRODUCTION

Si l’union promulguse ἃ Florence, le 6 juillet 1439, demeura pour tout
l’Orient ἃ peu pres lettre morte, on le doit prineipalement ἃ l’opposition syste-
matique du elerge inferieur et des moines, qui eurent pour porte-voix le seul
des prelats qui eüt obstinement refuse de signer ἃ Florence, le e@lebre Mare
d’Ephöse. A son retour ἃ Constantinople, le 1° fevrier 1440, Mare s’eleva
vivement contre l’accord; il attaqua avec virulence tous les signataires du
deeret d’union et chercha ἃ faire revenir ἃ leurs premiers sentiments ceux qui
s’staient soumis moins par conviction que par entrainement et par necessite
politique. Il n’en fallut pas davantage pour faire de lui l’oracle et V'idole de la
foule, aux yeux de laquelle il passa pour un heros et un saint. Pour ces motils,
ilnous a paru qu’un fascicule, ou seraient groups, dans un ordre möthodique,
tous les opuscules anticonciliaires du fanatique archevöque d’Ephese, ren-
eontrerait bon accueil aupres de nos lecteurs. Parmi ces violentes diatribes,
au moyen desquelles il s’est acharnd ἃ 6toufler dans l’äme de ses compatriotes
toute velleit& de r&conciliation, il en est qui ont deja vu le jour, mais en des
editions qui ne repondent plus aux exigences de notre temps; les autres
paraissent ici pour la premiere fois. Dans toutes, d’ailleurs, se retrouve la
meme inspiration : haine farouche, aveugle, irröductible, de l’union et de ses
adhörents. Sans craindre de se r&pöter, l’auteur ne cesse d’y produire jusqu'ä
satiete les mömes arguments, eussent-ils ὁ 6 röfutös cent fois, fussent-il de-
pourvus de toute valeur dogmatique. Tout homme de bonne foi en conviendra :
si tel argument de Mare parait ;<cieux, voire serieux, la plupart sont d’une
etonnante pußrilit6, et l’on est surpris de voir Yauteur y revenir encore ΟἹ
encore, sans 50 soucier le moins du monde des solutions fournies, au cours du
concile, par les theologiens latins, ou dans le pass6, par les Grecs eux-memes,
dont plusieurs ont r&pondu par avance ἃ Mare d’Ephese en relutant les
controversistes mis par lui ἃ contribution. L’unique merite de Mare, 51 merite
il ya, est d’avoir prösente les griefs de ses devanciers sous une lorme coneise,
nerveuse, propre ἃ faire impression sur les foules non familiarisdes avec ces
questions de haute sp6culation. Nous reproduirons les textes de Mare, bons

-ou mauvais, sincöres ou hypocrites, avec un soin ὄρ], car il importe de bien

τὰ
4
Ἧς

310 INTRODUCTION.

connaitre les sources delötöres οὐ vont puiser, depuis cinq sieeles, les ennemis
de l’union que l’Orient compte encore en si grand nombre.

΄

Notre serie s’ouvre par un discours au Pape Eug£ne IV, de facture 6trange;
il est ais6 d’en fixer approximativement la date, gräce ἃ une curieuse page |
de Syropoulos '. Depuis la seance solennelle du 9 avril, ἃ Ferrare, Grees et 5
Latins avaient continud de s’observer, sans aborder aucune discussion sur les
points en litige, au grand deplaisir d’Eugene IV, dont le budget devenait %
chaque jour plus lourd, plus &crasant pour le tresor pontifical, auquel incom-
bait l’entretien des Orientaux. Pour charmer leurs loisirs forees, certains
cardinaux influents multipliaient les r&ceptions. Le patriarche, il est vrai, avait
fait defense ἃ ses subordonn&s de repondre aux invitations des Latins tenues
pour compromettantes, mais cette prohibition n’allait pas sans quelque
exception, le Grec &tant n& curieux. (est ainsi qu’un jour Marc d’Ephese, son
[rere le nomophylax Jean Eug£nikos, et Dorothee, metropolite de Mitylene, |
s’etaient rendus ἃ un somptueux banquet donnd en leur honneur par le celebre |
cardinal Giulio Cesarini, celui-la m&me que Mare devait avoir pour principal
antagoniste dans les discussions publiques du concile. La conversation avait
roul& sur divers sujets, principalement de philosophie, comme on aimait ἃ le
faire ἃ cette &poque. Au moment οἱ ses invites allaient prendre cong6, Cesarini
insinua ἃ l’archevöque d’Ephöse de rediger une adresse au Pape pour le remer-
cier de ses ellorts dans la convocation du concile et l!’engager ἃ perseverer dans
la voie ou il etait entre, en depit des apparentes dillieultes. Mare, qui ne
s’attendait pas ἃ pareille proposition, hesita un instant; il finit cependant par
accepter, et c'est pr&cisement cette adresse, restee presque inconnue des
historiens de l’Occident, que l’on trouvera plus loin, sous le πὴ VII. Cesarini
avait-il ὁπό bien inspird en poussant son höte d’un jour ἃ cet adte de deference
envers Eugene IV, il ne m’appartient pas de le dire. Sans doute ne trouva-t-il
pas entierement de son goüt cette page d’sloquence, car au lieu de la remettre
ἃ son auguste destinataire, il en donna communication ἃ l’empereur. Celui-ci |
entra aussitöt dans une violente colere, dont le patriarche fut le premier & |
supporter les &clats. De quel droit, röpetait-il, les &v&ques agissaient-ils ainsi
ἃ leur guise, et risquaient-ils de le compromettre aupres des Latins par des
demarches ineonsid6rdes? Il voulut möme ouvrir une enqucte contre l’arche-
veque d’Ephöse et le faire juger par le synode; mais il finit par se desister
devant les remontrances de quelques prölats, de Bessarion en particulier.
C'est dans les premiers jours de mai 1438, peu apres les funcrailles de l’arche-

I. Historia concilü Florentini (La Haye, 1660), p: 113-115.

Tan ng

[173] INTRODUCTION. 311

_ veque de Sardes (24 avril), que doit se placer, au rapport de Syropoulos, ce
eurieux incident, et la composition du petit monument litteraire qui l’avait
provoque. C’est moins un compliment qu’une lecon hautaine donnde au Pape
par le fougueux champion de l’orthodoxie greeque. S’il est venu au concile, ce
n’est point assur&ment pour changer d’avis, mais bien pour guerir !’Occident
de ses erreurs. Il n’en signale que deux, Vaddition au symbole et l’emploi des
azymes; mais au ton quil y met, ἃ l’audace avec laquelle il rejette sur le
pontife de Rome toute la responsabilite du schisme, on devine sans peine les
sentiments intimes qui l’animaient. A ce titre, le document meritait d’etre
mis en pleine lumiere, degag6 des superfötations dont Calliste Blastos,

son premier editeur, l’avait surcharge.

Un erudit gree, V’archimandrite Andronie Demetracopoulos, dont les loısirs
furent presque exelusivement consaerös A recueillir dans les bibliotheques
d’Allemagne et de Russie les derits de ses compatriotes hostiles ἃ l’Eglise
romaine, avait rencontre dans deux manuscrits de la bibliotheque synodale
“de Moseou l’opuseule suivant de Marc d’Ephese' : Συλλογὴ χρήσεων γραφικῶν,
ὅτι ἐχ. μόνου τοῦ [Πατρὸς ἐχπορεύεται τὸ [Πνεῦμα τὸ ἅγιον, οὐχὶ δὲ χαὶ ἐχ τοῦ Υἱοῦ, δοθεῖσχ
τῷ αὐτοχράτορι χαὶ θεοστέπτῳ βασιλεῖ τῷ Παλαιολόγῳ, χαθὼς πάρὰ τῆς ἁγίας αὐτοῦ βασιλείας
προσετάγη. La compilation proprement dite y est precödee d’une lettre ἃ l’em-
pereur qui debute ainsi : "Erada μετὰ τῆς τοῦ χόσυου παντὸς φροντίδος χαὶ τῆς ἐχχλη-
σιαστικῆς εἰρήνης καὶ ὁμονοίας μέλει τῷ ἐνθέῳ χράτει σου, θεοφρούρητε, θεύστεπτε, vee
ἹΚωνσταντῖνε, ἅγιε βασιλεῦ, χαὶ ζήτησιν ἡ ἁγία βασιλεία σου ἔθετο τοῦ ἐπισωρευθῆνα!
χρήσεις γραφικᾶς, παριστώσας ὅτι τὸ θεῖον χαὶ ζωχρχικὸν Πνεῦμα ἐκ τοῦ [Πχτρὸς μόνου
ἐχπορεύεται κτλ. Pour s’adresser au souverain en termes si pleins de deference,
Mare.ne devait pas encore avoir rompu avec lui. L’opuscule a done &t& compos&
durant le coneile möme, avant le retour ἃ Constantinople de l’empereur et des
prelats qui l’avaient accompagne. Pour ce motif, l’opuscule devait figurer
dans notre colleetion de monuments relatifs au coneile. Mais la Russie nous
demeurant fermee, il &tait impossible de consulter les manuserits de Moscou,
et les catalogues des autres fon τς restaient silencieux sur cette @uvre de Marc
d’Ephöse. Apres avoir frappe en vain ἃ la porte des prineipales bibliotheques,
javais renone& pour le moment ἃ la publication de cette Sylloge, quand un
manuserit de l’Ambrosienne de Milan, le n’ 653, vint heureusement fournir le
document cherchö. On n’y trouve point, il est vrai, la lettre d’envoi ἃ l’em-
pereur, mais il s’agit evidemment du recueil rencontre par Dömetracopoulos

dansles manuserits de Moscou. Sile nom de Marc ne figure pas, ἃ linterieur

1. ᾿Ὀρθόδοξος “Ἑλλάς (Leipzig, 1872), p. 101.

δες

Ἐς

es INTRODUCTION. [174]

du manuserit ambrosien, au d&but de l’opuscule qui nous occupe, il se lit,
par contre, dans l’index plac& en tete du volume. Le feuillet qui eontient cet
index est entierement d&chire Al’angle superieur de gauche; mais, par un rare
bonheur, la partie conserv6e debute ainsi : ... ᾿Εφέσου χῦρ Μάρχου" συλλογαί, «ἃς #
συνέλεξεν ἔχ τε προφητῶν zul εὐαγγελίων, ἀποστόλων τε χαὶ τῶν ἁγίων πατέρων, περὶ τῆς
τοῦ ἁγίου πνεύματος ἐχπορεύσεως. 5

Ge libell&, qui est de la m&me main que le reste du manuscrit, levait tous |
les doutes, et ἃ defaut des volumes de Moscou, celui de Milan venait de nous #
{ivrer une compilation, dont il ne faudrait pas exagerer l’importance, mais qui
n’est pas non plus depourvue d’int6r6t : elle constitue en quelque sorte l’arsenal
oü Marc allait s’approvisionner dans ses tournois dogmatiques avec les theo-
logiens latins. On y sent l’improvisation, Vopus tumultuarium, soit ἃ la
röpetition de certains textes, soit au d&sordre dans lequel ils sont presentes. |
Incompatibles avec le travail soigne du cabinet, ces caracteres s’expliquent
aisement avec les necessites des luttes quasi quotidiennes durant les seances
orageuses de Florence. Aussi n’ai-je pas hesite, bien 4} manquät de la
lettre d’envoi qui en expliquerait l’origine, ἃ inserer iei cet ouvrage sous le
n° VII, avec les röferences aux oeuvres originales des Peres, hormis deux ou
trois, que je π᾿ αἱ pas encore r&ussi ἃ retrouver. J’avais longtemps caressd_ |
l’espoir de rencontrer une copie des manuserits de Moscou, ἀνθὸ le texte de
la lettre ἃ l’empereur, soit parmi les papiers de Demetracopoulos, soit
parmi ceux de Nieephore Calogeras, l’aneien eveque orthodoxe de Patras,
qui avait lui aussi utilis6 les manuscrits de Moscou. Mais en depit de hautes
recommandations, il m’a ὁ impossible d’obtenir ἃ ce sujet le moindre ren-
seignement, hormis l’invitation ἃ y aller voir moi-m&me. Une visite, je
l’avoue, eüt peut-&tre obtenu le resultat desire ; mais Ja distance &tait telle que
je n’ai pas os& l’entreprendre, sans avoir la certitude qu’elle ne serait pas en
pure perte.

*

**

Le lecteur trouvera, sous le n° IX, une compilation considerable, celle ἃ
coup sür ou Marc a mis en oeuvre toutes les ressources de sa dialeetique. Il se
vantait d’ötre ferme sur les syllogismes, mais il avait, en ce genre de sport,
trop de devanciers pour que nous retrouvions dans cette longue serie d’argu-
ments la moindre originalite. Depuis Photius et Nie&tas de Byzance, on avalt,
durant tout le moyen Age byzantin, use et abuse du systeme. Ce qui surprend
chez Mare, c'est l’art, disons mieux la souplesse avec laquelle, au cours de ces
pages, il ressasse cent fois les m&mes arguments sans avoir l’air de se repeter.
Mais sa -dialectique, malgr& la richesse apparente des formules, est d’une
indigence extröme. Elle ne vit que de sophismes, de perp6tuelles equivoques;
seulement, tout est &chafaude de fagon A donner l’impression d’une construc-

175] INTRODUCTION. 313

‚tion solide. Georges Scholarios d’abord, avant de reprendre pour son propre
compteles sophismes de Mare, Bessarion ensuite, ont bien montre& la fragilite
du monument, en des pages oü la seience theologique se montre, comparde ἃ
celle de Mare, d’une &crasante sup6riorite. Joseph Hergenröther a &dite, avec
la refutation de ces deux savants, une bonne partie de l’ouvrage de Mare :
trente-neuf chapitres sur einquante-six'. Seulement, dans l’edition d’Her-
genröther, l’ordre general des chapitres est entierement bouleverse, l’editeur
ayant pris pour base, non l’euvre de Marc lui-m&me, mais celle de ses
contradieteurs, chez lesquels l’ordre original, pour des motifs que je n’ai pas
ἃ examiner ici, n’a pas 6t& sauvegarde. Il etait done necessaire de donner de
cet ouvrage une edition nouvelle, qui comprendrait les chapitres omis par
Hergenröther et respecterait l’ordonnance primitive de l’auteur. L’editeur
allemand aurait pu s’apercevoir des lacunes de son travail, s’il avait eu connais-

" sance de trois Editions anterieures A la sienne, parues au cours du xvıır" siecle?.

A Dieu ne plaise pourtant que je veuille lui faire grief de les avoir ignorees;
il est si diflieile, aujourd’hui encore, en ἀέρι! des communications devenues
plus fröquentes, de se renseigner sur les publications de l’Orient hellenique,
et, une fois renseigne, de se les procurer ! Je rel&ve le detail, moins pour
eritiquer Hergenröther, que pour montrer en quelle estime le monde orthodoxe
a toujours tenu les Syllogismes de Marc. Du reste, les trois editions dont je
parle et qui seront signal6es plus loin, sont devenues si rares que pour
eonsulter tel chapitre de Mare non publi& dans Migne, on avait plus töt fait de
recourir direetement aux manuscrits. L’&dition que nous prösentons au public,
tout en constituant un utile complement ἃ la Patrologie de Migne, dispensera
du meme coup le lecteur de rechercher desormais les rarissimes imprimes de
Seraphin de Pisidie, de Koutounios ou d’Eugene Bulgaris.

*

“+

Migne a egalement publie, par les soins du meme Hergenröther, le petit
Dialogue de Mare sur l’addition du Filiogue au Symbole, reproduit plus loin
sous le π᾿ X; mais par un proc6d& qui 6tonne chez un editeur aussi grave
qu’Hergenröther, il y est horriblement tronque, sans que l’on saisisse bien le
motif de pareilles mutilations. Si le trait& de Mare, rapproche d’autres pages de
Vauteur contenues dans le m&me volume de la Patrologie, ne fournissait aucun
argument nouveau et formait double emploi, mieux valait le laisser dormir
encore ἃ l’ombre discrete des bibliotheques; mais ἃ le tirer de l’oubli, c'est
dans son integrite qu’il convenait de le reproduire. C’est ce que jai täche de

1. Migne, P. G., t. 161, c. 11-244.
2. On trouvera ces details purement bibliographiques dans le corps du volume, en
tete du texte de l’ouvrage.

814 INTRODUCTION. - [176]

faire iei, A Vaide d’un bon manuserit de notre Bibliotheque Nationale. Mare
s’y röpete sans doute, mais on peut en dire autant de chacun de ses opuseules.

Cette constatation, loin de nous arreter, doit nous inciter au contraire ἃ les

publier tous : on apercevra mieux, ἃ travers les perpetuelles redites, la pau-

vrete des arguments.

*

* x

Dans l’Introduction au premier fascicule de cette collection, jai &erit !
que les dix syllogismes sur le Purgatoire, contenus dans un manuserit de

Moscou, devaient ötre identiques ἃ ceux du deuxieme discours de Marc ἃ
Ferrare, et ne constituaient pas une @uvre distinete. Cette assertion n'est

vraie qu’en partie, comme le montrera, sous le π΄ XI, l’edition de ces dix
syllogismes d’apres une copie de Constantinople de M. X. Siderides.

*

” κα

Les ouvrages de Marc, mentionnes jusqu'ici, portent presque exclusivement‘

sur la Procession du Saint-Esprit et sur l’addition au Symbole de la particule
Filioque: irritante question, qui absorba ἃ elle seule toutes les seances publiques
du eoneile de Florence. Dans l’opuscule reproduit sous le n’ XII, Mare aborde
un autre point de la controverse greco-latine, celui de l’epielese, ou de la
formule consecratoire du sacrifice eucharistique. On connait le fond du debat.
La transsubstantiation, ou la transformation du pain et du vin au corps et au
sang de N.-S. J.-C. dans !’Eucharistie, s’op£ere-t-elle par les paroles memes du

Christ: (οὶ est mon corps, ceci est mon sang, ou seulement par cette invocation

au Saint-Esprit, que les liturgies orientales placent apres le recit de l’institu-

tion eucharistique. Contrairement ἃ la doetrine catholique, qui attribue le

changement aux paroles du Christ, les schismatiques de l’Orient estiment
aujourd’hui que ce changement a lieu en vertu de l’Epielese. Mare d’Ephese
n’a pas peu contribue ἃ röpandre cette erreur parmi ses compatriotes en
composant son opuscule sur la consderation, plusieurs fois reimprime depuis
l’öpoque ou Claude de Sainctes le publiait pour la premiere fois ἃ Paris, en
1560, dans sa precieuse collection des Liturgies primitives. Bien que dejä
connu, cet opuscule de Mare devait trouver place iei, car il fut compos& ἃ
Florence meme, ala fin du coneile, alors que cette question vint en deliberation.
C’est du moins ce qu’allirme Syropoulos, tömoin oculaire, lequel ajoute m&me
ce detail Intöressant
serivit son trait&*. Bessarion y fit une riposte pleine d’erudition; elle est encore
inödite dans son texte σοῦ, mais elle viendra, en temps opportun, prendre
ran dans cette collection de monuments conciliaires. Car, on aurait tort de

1. P. 13, note. — 2. Op. cit., p. 278-279,

c’est ἃ la demande expresse de l’empereur que Mare

INTRODUCTION. 315

le croire, le coneile de Florence ne compta pas, parmi les Grees, que des
- adversaires. Si l’attaque dirigee contre l’auguste assemblee par l’archeveque
d’Ephese fut rude, passionnde, haineuse, la defense, möme chez un Bessarion,
se fit parfois bien vive et sans mönagements, l’adversaire etant manifestement
_ atteint d’un mal ineurable : ’entötement. On brusque l’antagoniste, quand on
a perdu l’espoir de le convainere.

; Dans les trois documents places sous les n’ XIII, XIV et XV, Mare sen
prend avec une extröme violence, non plus seulement ἃ tel ou tel point de
doetrine defini ἃ Florence, mais bien au coneile lui-möme. Il frappe fort et dur,
sans souci des convenances, voire de la verite. Il en veut surtout aux Grecs-
Unis, pour lesquels il n’a pas d’expressions assez möprisantes; il les fletrit du
nom de Greco-Latins et de Latinisants; il va jusqu’ä les appeler des hommes
"moitie betes, comme les centaures de la Fable. Du reste, ἃ part les injures, on
ne trouve rien dans ces virulents pamphlets que l’auteur n’ait dejä ressasse
-ailleurs.

Diriges direetement contre l’assemblee de Florence, deux de ces documents,
les πὸ XIV et XV, figuraient depuis longtemps dans les collections des
coneiles, mais divis6s et sectionnds en quelque sorte en petites tranches,
que separait les unes des autres la double röfutation de Gregoire le Protosyn-
celle et de Joseph de Methone. Quant au n’ XIII, deja connu en Orient par sa
publication dans des ouvrages antieatholiques, il n’avait τό rendu accessible
aux leeteurs oceidentaux que par l’edition de Joseph Hergenröther dans la
Patrologie de Migne, ou il se trouve accompagne, fragments par fragments,
de la röfutation de Gregoire le Protosyncelle, ἃ linstar des deux autres.
Tous trois paraissent ici dans leur redaetion normale et continue, et non plus
scindös en segments &pars; de bons manuserits nous ont aide ἃ en ameliorer
le texte, mais nous n’avons pu consulter tous ceux qui nous l’ont conserve,
tant leur nombre est considerable. Le lecteur trouvera indiqudes, en töte de
chacun d’entre eux, les editions anterieures A la nötre, ainsi que les manuserits
utilis6s par nous. Nous 6cartons ἃ dessein dans cette Introduction tous les
details de bibliographie pure ; ils seront mieux ἃ leur place au debut m&me de
chaque document.

Par son caractere, le document XIII est strietement dogmatique. Depourvu
de toute allusion aux &venements contemporains ou aux discussions conci-
liaires, il expose en formules trapues et condensces la croyance des Orientaux
touchant la Procession du Saint-Esprit. L’auteur y fait appel ἃ la plupart des
Peres de l’Eglise grecque, dont il cite un bout de phrase ou un texte complet,
mais il carte ἃ dessein toute eitation empruntde aux Peres de l’Oceident, Marc

316 INTRODUCTION.

declare avee morgue ne pas les connaitre, puisqu’ils ont &erit en latin, comme si a
les Grees n’avaient pas l’'habitude d’öcrire en gree; il ajoute que si leurs textes #
sont favorables ἃ la thöse latine, c’est qu’ils ont &te falsifies par les Latins. |
Etvoilä! Ce n’est pas plus complique que cela! Bien que compos6e au cours
des orageuses delib6rations partieulieres tenues par les Grees durant les mois
de mai et de juin 1439, cette profession de foi ne fut rendue publique qu’apres |
le retour en Orient de l’archeveque d’Ephese. Un recent biographe de Mare, le
moine Calliste Blastos, nous assure qu’elle fut prononcee ἃ Ferrare, le 8 de-

cembre, dans la XV° session du concile'. Rien, dans les sources que nous
possedons, n’autorise pareille assertion ἢ

Dans le πὸ XIV, Marc, apres avoir rappele en peu de mots l’origine et ’his-
toire du concile, expose les motifs qui l’empechent d’accepter le döeret d’union.
Puis il s’en prend aux latinisants, unique cause, ἃ son sens, du triste denoue-
ment d’une assemblee inauguree pourtant sous d’heureux auspices, au dire de
ce bon apötre. Mais les Orientaux eurent töt fait, assure-t-il, de demasquer

les arriere-pensdes des Latins, et le concile eüt lamentablement &choug, 5}.

ne s’&tait trouve, parmi les Orientaux eux-mömes, des traitres ἃ l’orthodoxie,

qui s’ötaient rang&s, sous pretexte d’accommodements, du cöte des Latins. Lui
seul, döclare-t-il avec son ordinaire modestie, avait su resister Ace vertige de

latinisme et döfendre jusqu’au bout la bonne cause. Et il conjure le peuple de
juger entre lui et ses adversaires. Cette piece n’est en somme qu’une auto-
apologie, une justification du röle jou& par l’auteur ἃ Florence.

Le document XV est, comme le ἢ" XIV, une circulaire A tous les fideles
orthodoxes pour les engager ἃ rejeter le pacte de Florence. Mare y attaque
prineipalement les partisans de Rome, devenus assez nombreux dans les
iles, une fois que l’union y eut &t6 ofliciellement promulguce, en juin et juillet
1440, par le nouveau patriarche Mötrophane. Il met surtout en garde les
orthodoxes contre un soi-disant stratageme des unionistes : ἃ les entendre, le
decret de Florence ne modifiait en rien les usages £tablis, et il n’y avait par
suite aucune difliculte ἃ l’accepter dans toute sa teneur. Marc n’&pargne rien

1. Δοχίμιον ἱστορικὸν περὶ τοῦ σχίσματος (in-8°, Athenes, 1896), p. 155.

2. Un Typicon manuscrit date de 14144 et conserv6 aujourd’hui aux Archives Nationales
d’Athenes, contient, ἃ la suite de la profession de foi de Marc, de curieux chapitres,
comme il les nomme, oü le bouillant controversiste a condense, ἃ l’usage de l’empereur,

sa maniöre de voir touchant l’union avec Rome et les difficultös dogmatiques qu’elle

soulevait. Le dernier chapitre en particulier est comme une @bauche de notre n° XII.

A ce titre, le morceau eüt merite de figurer ici, ἃ la suite de la profession de foi. Malheu-
reusement, le texie en est si döfectueux qu’il convient d’attendre, pour l'utiliser, une
autre copie. Le lecteur pourra s’en faire une idde par le debut (ἃ peine un tiers) publie
par A. en το ν᾿ dans l’ Annuaire du Parnasse d’Athenes, t. VIII (in-8°,
1904), Ρ. 22-23

Ἢ

ἢ

70]

INTRODUCTION. 317

pour dötruire, surtout par le ridieule, cette maniere de voir, et le tableau χα]
trace des pretendues contradictions des unionistes ne manque pas de verve.
Il est fächeux pour lui que la cause qu’il defend soit simauvaise! Surtout, dit-il,
pas de faux accommodement, pas de situation ambiguö, pas de transaction.
Les Latins ne sont pas seulement des schismatiques, mais des her6tiques de
la pire espece; on doit les fuir comme la peste. Et il &numere les divergences

' dogmatiques et rituelles, qui constituent A ses yeux autant d’heresies formelles.

D’apres le professeur Diamantopoulos, cette lettre aurait &t& &erite par Marc
durant son exil ἃ Lemnos, quelques mois apres son retour en Orient'. La
chose n’est pas impossible, mais c’est une pure hypothese. Il est bien question,
au debut du document, de captivite, mais ce n'est qu'une r&miniscence histo-
rique, une simple allusion ἃ la captivit& de Babylone, comme la suite de la
periode le laisse clairement entendre.

*

“+

A cöte des ouvrages generaux, traites didactiques ou lettres eirculaires,
composes par Mare contre le concile de Florence, notre recueil presente plu-

- sieurs lettres particulieres de l’archeveque d’Ephöse relatives au m&me sujet.

Le nombre n’en est pas consid6rable, mais elles ne manquent pas d’interet.
Marc s’y montre, comme partout, adversaire irreductible de l’union, mais en
termes plus moderes ou moins redondants, comme il sied au caractere d’intimite
que doit presenter toute correspondance personnelle.

La plus importante de toutes est publide sous le ἢ" XVI; elle a pour desti-
nataire le fameux Georges Scholarios, seer6taire imp6rial, dont nous aurons ἃ
nous oceuper longuement dans la suite de la pr&sente collection. A Florence,
Scholarios avait pris rang parmi les mod£res, ou, pour mieux dire, parmi les
resignes. Tenant union pour une imperieuse necessite politique, il avait
prononee une exhortation et trois discours remarquables, pour inviter ses
compatriotes a la subir, comme une combinazione, un accommodement ineluc-
table. Il a plu ἃ certains eritigues modernes de nier l’authentieit& de ces
discours, lus par Scholarios, non en seance publique, mais dans ces r&unions
particulieres que tenaient les Orientaux, presque chaque jour, tantöt chez
l’empereur, tantöt chez le patriarche. Mais ces-critiques ont tort, ἃ moins de
faire table rase des multiples t@moignages des manuserits, dont quelques-uns
ont ete Eerits du vivant m&me de Scholarios. Nous avons aussi comme preuve
subsidiaire la formule transactionnelle proposee par lui pour mettre fin au
debat relatif ἃ la Procession du Saint-Esprit, formule qui r&pond bien ἃ l’ins-
piration gendrale des trois discours. Voici enfin la lettre de Mare, d’une
indiscutable authentieite, et qui n’aurait aucun sens, si Scholarios n’avait

1. Μάρχος ὁ Eöyevınös καὶ ἣ ἐν Φλωρεντίᾳ σύνοδος (in-3°, Athenes, 1899), p. 285,

518 INTRODUCTION. 14
4
card6, m&me apres son retour A Constantinople, une attitude r&servee, plutöt
coneiliante. Et 511 fallait une derniere preuve apres tant d’autres, nous la
trouverions dans la reponse de Scholarios, congue en termes tres vils, par |

laquelle il essaie de se justifier aupres de Mare. Au dire de Renaudot, c'est ὰ

ir

Florence möme que Mare aurait adresse ἃ Scholarios la lettre qui nous oceupe.
C'est une erreur. Comme le prouve la susceription du manuscrit de la Lauren- |
tienne, c’est ἀργὸς son depart elandestin pour Ephese que Marc &erivit ἃ son |
ami celte vöhemente objurgation. Et comme, au rapport de Syropoulos', Mare
avait quitte subrepticement la capitale le jour möme de la Penteeöte (15 mai)
de lan 1440, pour gagner Brousse d’abord, puis Ephöse, c'est de l’ete 1440.
quil faut dater cette lettre, dont on ne saurait meconnaitre, malgre la
dötestable cause quelle defend, l’elevation du style et la profondeur du
sentiment. ἢ

Apres avoir reproche ἃ Scholarios ses moyens termes, ses biais dans la 1
question de l’union, comme s’il pouvait y avoir de milieu entre la verite et le
mensonge, Mare continue : « Tu t’es laiss& prendre par l’appät de la vaine
gloire, des richesses mensong£res, 465 beaux et magnifiques vötements et de
tous les autres avantages qui forment la felicit@ de ce monde. Helas! helas!
quels sentiments indignes d’un philosophe! Regarde derriere toi, et vois ceux
qui, avant toi, se sont glorifies de semblables honneurs! Demain tu descendras
toi aussi aux enfers, laissant tout cela sur la terre. Mais de tous tes actes il te
sera demand& un compte exact, de m&me qu’on demandera compte ἃ ce
pretendu synode du sang des ämes qu'il aura perdues, de tous ceux qui ont
eprouve un scandale dans le mystere de la foi, qui ont blasph&m& sans excuse
contre le Saint-Esprit, qui osent rapporter son existence ἃ deux principes,
qui se sont laisse entrainer ἃ accepter les coutumes de perdition et d’impiete
des Latins, de ceux qui ont attire sur leur propre tete la maledietion et
l’anatheme pour avoir change de dogme. » Il ya ici une ealomnie &vidente : le
formulaire m&me de l’acte d’union porte que le Saint-Esprit procede du Pere
et du Fils comme d'une seule cause et d’un 568] prineipe.

Que si Scholarios aflfeete de ne voir dans l’union conclue qu’un moyen de
proteger et d’affermir la nation, Marc riposte sur un ton sarcastique : « Rien
de plus vrai, en effet : ne vois-tu pas les ennemis de la foi mis en fuite, et !un
des nötres chasser mille ennemis, deux des nötres en disperser dix mille? Si
Dieu ne garde notre cite, c’est en vain qu'ils veillent, ceux qui la defendent

avec les 6eus d’or du pape. »

Et il termine par cette exhortation : « Courage
done; c'est le moment de te transformer toi-m&öme. Laisse les morts ensevelir
leurs morts. Laisse ἃ C6sar ce qui est ἃ Cesar. Rends A Dieu une äme qu’il ἃ

.

|
|

lui-möme er6ö6e et dotee. Reflechis de quels grands biens tu lui es redevable;

l, Op. cit., p. 338,

INTRODUCTION. 319

rends-lui la reconnaissance qui lui est due. Mais surtout, mon ami, toi qui es
si sage, fais que je puisse me r&jouir de toi et rendre gloire A Dieu pour toi,
et puisse-t-il te conserver toujours ἃ l’abri de toute faute! »

Mare l'avait pris de haut avec Scholarios. La reponse de ce dernier ne se
fit pas attendre. On la lira plus loin sous le πὸ XVII. Nous ne pouvions
‚Tomettre ici, bien qu’elle ne füt pas de Marc lui-möme, ἃ cause de son ötroite
eonnexite avec le document dont il vient d’ötre question. Ne retenant de la
lettre de Marc que les griefs personnels, Scholarios riposte du tac au tac, et
il est diffieile de dire laquelle de ces deux lettres est la moins hautaine, laquelle
respire moins de dödaigneuse fatuite. Jugeant son amour-propre blesse,
Seholarios, eomme il sied ἃ un incompris, s’engage ἃ ne plus se meler de
theologie ni de controverse, sauf dans l’intimite, entre amis. Serment de
joueur, qui sera fr&quemment renouvele dans la suite, et jamais tenu. Nous en
verrons la preuve dans un des derniers documents du present lascicule.

SE

Bien distinet de Scholarios, malgr& l’assertion de certains auteurs, est le
pretre Georges, Aqui est adressee la lettre du n® XVIII. Mare y condamne, avec
.son ötroitesse ordinaire, l’emploi par les Latins du pain azyme comme matiöre
eucharistique. Incidemment, il y glisse contre ses adversaires de perfides
insinuations, voire des assertions saugrenues, sur leur facon de eelebrer la
messe, de se tenir ἃ l’eglise, de se raser la barbe : toutes choses constituant,
aux yeux de ce fanatique intransigeant, d’irrdmissibles prevarications. Tel
Epimenide sortant de sa caverne, l’Oriental, au söculaire sommeil, demeure
tout &bahi quand il reneontre des usages dillerents des siens, et, sous ce rap-
port, Mare d’Ephese est bien le type le plus accompli de sa race. Un catholique
de Methone ayant eu connaissance de cette lettre, l’envoya ἃ Andre, arche-
veque de Rhodes, l’un des adversaires de Marc au coneile. Andr& prit la peine
de refuter ce petit factum dans un long dialogue en latin, deja signale par
Allatius, mais encore inedit, contrairement ἃ l’assertion de Demötracopoulos,
quia dü mal comprendre le latin d’Allatius ou de Fabricius. L’ouvrage d’Andr&
est conserv& dans le Palatinus latin 604.

Le post-seriptum de lalettre AGeorges de M&thone permet de dater approxi-
mativement ce document. Il a &t6 compos& en 1440 ou 1441, ἃ l’öpoque οἱ la
lutte contre l’union de Florence &tait deja engagee ἃ Constantinople, maıs
n’avait pas encore pris de grandes proportions.

*

.x*

C'est &galement vers le m&eme temps quil convient de placer la redaction
de notre π᾿ XIX. Le manuserit de Vienne qui nous [ἃ conserv6, ne contient,

320 INTRODUCTION.

en guise de titre, que ces simples mots : Μάρχου πρὸς τὸν οἰχουμενικόν. Bit un
ancien bibliothecaire, Tengnagel, observe dans une note marginale que ce
Marc est peut-ötre l’archeveque d’F Ephese. Cette hypothese se change en
certitude, si !’on a soin de rapprocher la finale de la lettre au patriarche de
la derniere ligne de la Profession de foi de Marc : de part et d’autre il y a
identit6, non seulement de pensde, mais encore d’expression. Mare qui aime
partout A se EepeleR: s’est ici copie lui-möme. Quant au destinataire, on ne
peut l’identifier qu’avee Mötrophane de Gyzique, &lu patriarche le 4 mai 1440
et mort le 1” aoüt 1443. A defaut d’allusion permettant de preciser davan-
tage, il est permis de supposer que cette lettre date des debuts du patriarcat
de Mötrophane, c’est-ä-dire d’une &poque oü l'attitude du nouveau chef de
l’Eglise pouvait encore preter ἃ l’&quivoque et provoquer les exhortations ἃ
la resistance que Marc lui adresse de sa lointaine residence. C’est done au
second semestre de l’annde 1440 que nous assignerons, jusqu’ä plus ample
inform6, cette trop courte missive.

Ἄ
"τ

De la lettre placde sous le n® XX, il ya peu de chose ἃ dire, car elle ne
nous fournit aucun elöment de contröle, aucune allusion historique, hormis
le desir exprime par Mare d’aller rejoindre les moines de Vatopedi. La pensee
de les voir bientöt et de partager leur vie le remplissait de joie; mais voilä
que Satan, le perpötuel envieux, jaloux du bonheur qu’il allait goüter, l’oblige
d’interrompre son voyage. Cette r&flexion nous reporte naturellement ἃ l’&poque
ou Marc, rebute par le mauvais accueil d’Ephöse, &prouv& par la maladie,
decourage par l’attitude du nouveau patriarche, avait songe A se retirer dans
les solitudes de l’Athos. Et nous avons d6jä dit que ceci s’applique fort bien
au second semestre de l’an 1440 ou au debut de l’annee suivante.

*

+

Par une heureuse exception, le document ἢ" XXI porte une date, celle
du 16 juin, mais l’annde n’est pas indiquee. J. Dräseke, dans son article sur
Marc d’Ephese', se prononce pour le 16 juin 1440, mais cette opinion n'est
pas soutenable. On a vu plus haut que Marc s’enfuit de Constantinople le
15 mai 1440, jour de la Pentecöte, pour se rendre ἃ Brousse, et de lä gagner
son dioc&se par petites &tapes, comme c’est encore l’usage aujourd’hui de
voyager dans l’interieur de l’Asie Mineure. Parvenu ἃ destination, il y tombe

malade, et, chose plus grave, il y est tracass& de mille manieres par les Tures, |

maitres du pays, parce 411] n’a pas en main le diplöme d’investiture de son

1. Zeitschrift für Kirchengeschichte, τ. XII (1891), p. 107.

on,

\ [88] INTRODUCTION. 321

archev&che. Abreuv& d’amertumes, il finit par s’en aller avec la pensee de se
retirer au mont Athos. Il repasse donc la mer ἃ Gallipoli; mais arrive ἃ Lemnos,
il y est retenu prisonnier sur l’ordre de l’empereur. Telle est la longueur de
- eet itineraire et la diflieultE des communications, qu’il serait bien diflieile,
aujourd’hui encore, de faire tout ce trajet dans le court intervalle d’un mois
(15 mai - 16 juin), comme le suppose Dräseke. La chose etait encore plus
malaisee au xv° siecle, alors que les moyens de transport etaient plus rudi-
mentaires que de nos jours, et le pays en tat de guerre perp6tuelle; et la
maladie s’en 6tant melde, Marc subit encore de ce chef un repos forc& de
plusieurs jours. Pour tous ces motifs, la date du 16 juin 1441 semble toute
naturelle. Les evenements auxquels Mare fait allusion au cours de sa lettre
viennent encore confirmer cette hypothese. L’election et installation sur le
‚siege d’Athenes d’un nouveau prelat favorable ἃ l’union n’a pu avoir lieu
qu’apres la promulgation par Metrophane du pacte de Florence, et cette
formalit& fut accomplie durant les mois de juin et de juillet 1440 au moyen
de circulaires aux fideles, dont nous possedons encore deux exemplaires'.
Il a done fallu ἃ tous ces evenements divers, d’abord le temps de s’accom-
plir, puis de parvenir, avec les inevitables lenteurs de l’&poque, aux oreilles
de Mare, dans sa solitude de Lemnos. Pour cette raison encore, la date du
16 juin 1440 me semble trop pr&coce.

De quel metropolite d’Athenes s’agit-il dans la lettre de Mare ? Feu Spiridion
Lambros a eru en trouver le nom dans une lettre de Michel Kalophrenas, dont
il a publie le texte pour la premiere fois’. Pour &tayer sa these, il a mis en
avant certains arguments, qui par malheur portent tous ἃ faux. Kalophrenas
parle bien de son archev@que Fantinos; mais le titre m&me d’archeveque, et
non de mötropolite, indique assez que l’auteur &erivait, non ἃ Athenes, mais
en Crete. Du reste, la eirculaire de Mötrophane, jointe ἃ la lettre de Kalophr6-
nas dans le manuscrit de Londres utilise par Lambros, est pröcisement adress6e
aux fideles de Cröte, et cette circonstance aurait dü donner l’eveil ἃ un eritique
moins superficiel ou moins presse que le directeur du Neos Hellenomnemon. Je
ne suis pas en mesure pour le moment de fournir le nom du prelat vise par
Mare; mieux vaut avouer son ignorance que d’encombrer l’'histoire de per-
sonnages imaginaires.

*
++

La lettre ἢ" XXII est d’une &poque οὐ Mare se trouvait ἃ Constantinople.
La question est de savoir si ce sejour dans la capitale de !archeveque d’Ephese
coincide avec son retour d’Italie ou avec son rappel de l’exil momentan& de

1. 115 seront publies dans un prochain fascicule. — 2. Νέος ᾿Ἑλληνομνήμων, t. 1 (1904),
Ρ. 43-56.

322 INTRODUCTION. [184].

Lemnos. Dräseke' et Diamantopoulos* se prononcent pour la premiere alter-
native, mais il m’est diflicile de partager leur maniere de voir. Rappelons
d’abord les eirconstances qui ont provoqu& l’envoi de cette lettre. Un certain
Theophane, moine de 1116 d’Imbros, avait compose, comme tant d’autres, un τ:
petit trait& contre l’union de Florence, qui nous ἃ &te conserve dans deux

manuserits: le n® 381 (347) fol. 59-68" du monastere d’Iviron au mont Athos, &
et le n° 256 fol. 143-154° de la bibliotheque royale de Munich. Dans les deux |
manuserits, le traitö proprement dit ou Syntagma est preced6 d’une lettre A |
De plus, dans celui de Munich, on trouve, ἃ la suite du traite, la lettre publiee |
plus loin sous le ἢ" XXII. Theophane ayant prie l’archeveque d’Ephöse de 4
mettre son traite sous les yeux de l’empereur, Marc lui r&pond que ce serait

l’empereur d&eja publice par Manuel Gedeon d’apres le manuserit d’Iviron?.
I 181 ἢ

peine perdue. L’heure n'est plus, dit-il, aux paroles, mais ἃ l’action. Et il parle
en termes d’une extreme violence du nouveau patriarche, loup devorant, et
non pasteur des ämes. Gette allusion, Amon sens, date le document. Contrai-
rement ἃ l’opinion de Dräseke, qui en fixe la composition en 1440, entre
l’Ascension et la Penteeöte, jestime que Mare a dü l’eerire lors de l’avene-
ment au patriarcat de Grögoire le Protosyncelle. Il y est question, d’une part,
d’une röcente election patriarcale, dont le choix est tombe sur un prelat
entierement devous ἃ l’union avec Rome, prelat « mercenaire et non berger,
loup et non pasteur »; et il semble, d’autre part, que le nouveau patriarche
devait ötre assez jeune pour que Mare ait pu [πὶ appliquer le mot de Jehovah
dans Isaie : Δώσω νεανίσχους ἄρχοντας αὐτῶν. Ges paroles, ἃ mon avis, ne peuvent
guere convenir au vieux Metrophane de Gyzique. En outre, si l’on admet la
date de 1440 proposce par Dräsceke, l’intervalle ecoule entre le retour dans la
capitale des membres du concile (1” fevrier) et la fuite clandestine de Mare
(15 mai), parait bien &troit pour que Thöophane ait eu le temps de composer
son traite, de l’envoyer ἃ Mare, et d’obtenir de ce dernier la reponse qui nous
oceupe. Et puis, n’avons-nous pas deja une autre lettre de Mare, celle du
n’ XIX, adressece ἃ Metrophane lui-möme? Marc n’a pu_ s’exprimer simul-
tanement, sur un m&me personnage, en termes si diflerents. Tout porte done
ἃ croire que le patriarche vise dans la lettre n® XXII n’est autre que Gregoire
le Protosyncelle. ;

Mais 51] en est ainsi, une autre diflieults se presente, celle de l’election
de ce meme Grögoire. Peu d’evönements ont donne lieu ἃ plus de controverse,
Le Quien, suivi encore par le P. Pierling‘, place cette @lection en 1446;
Gedeon, Tryphon BEvangelides et Krumbacher la ramenent en 1443, tandis

1. Loc, eit., p. 105, et Byz. Zeitschrift, t. IV (1896), p. 574-5. — 2. Op. cit., p. 252%
— 3. ᾿Ιὐκχλησιαστιχὴ ᾿Αλήθεια, t. VII (1888), p. 331-332.

1. La Russie et le Saint-Siöge, τ. 1, p. 64.

τὸν

[4185] INTRODUCTION. 323

᾿ς qu’Allatius, les Bollandistes, Fromman, Dräseke, Papaioannou et la plupart
des historiens modernes, conformöment au temoignage de Phrantzes, la fixent
en 1445'. Phrantzes est un contemporain, sans doute, mais ce n'est qu'en
1477 quil 6crivit sa Chronique. Son tömoignage ne peut done etre accepte sans
contröle, et certaines autres donnees nous obligent ἃ reporter au moins en
1444 l’election du nouveau patriarche. Voici pourquoi.

> Le manuscrit 127 du Pantocrator, au mont Athos, contient, du folio 212
' ‚au folio 342, le premier trait& de Scholarios sur la Procession du Saint-Esprit?.
Au bas du folio 212 on lit cette interessante note de la main m&eme de Scho-
larios : Τοῦτό ἐστι τῶν πρὸς Λατίνους τὸ πρῶτον᾽ χαὶ δεύτερον γὰρ χαὶ τρίτον τῶ αὐτῷ
συγγέγοαπται ἕτερα : — Puis, un peu plus bas, toujours de la meme main, mais
avec une autre encre, cette seconde note : Συνεγράφη τοῦτο, ὀχτὼ ἔτεσι πρὸ τῆς
ἁλώσεως ! τρισὶ δὲ ἔτεσι πρὸ τῆς ἁλώσεως ἐγένετο Γεννάδιος μοναχός : = (᾽ 6580 done, au
temoignage de l’auteur lui-meme, huit ans avant la prise de Constantinople,
d’est-ä-dire en 1444/1445, que fut compos& ce premier ouvrage.

On peut encore preeiser davantage. Nous possedons du m&öme Scholarios
un petit traite adresse sous forme de lettre ἃ Jean Basilikos A propos d'un texte
de Theodore Graptos (Nieephore le Patriarche). Migne l’a reproduit d’apres
Tedition du patriarche Dosithee, qui est horriblement tronquse; mais le
Coislin 101 de la Bibliotheque nationale de Paris en contient une excellente
copie ex&cutde par Silvestre Syropoulos au mois d’aoüt 1445 : ἐτελειώθη τὸ παρὸν
βιδλίον διὰ χειρὸς τοῦ μεγάλου ἐχχλησιάρχου τῆς ἁγιωτάτης τοῦ θεοῦ μεγάλης ἐκχλησίας
διχχόνου Σιλθέστρου τοῦ Συροπούλου ἐν ἔτει τὸ 7» vy» μηνὶ αὐγούστω ἰνδιχτιῶνος ὀγδόης.
Or, dans un passage qui se lit au folio 286, Scholarios renvoie expressement A
ses deusc ouvrages anterieurs sur la Procession du Saint-Esprit : οὐ χαλεπόν ἐστι
λύειν τε χαὶ ἐλέγχειν, ὃ δὴ χαὶ ἀρχούντως ἐν τοῖς δυσὶ βιθλίοις ἡμῖν ἐκπεπόνηται. Et comme
le Coislin 101 n’est pas l’original de Scholarios, mais une copie, force nous est
‚de reporter la composition de l’original lui-möme au plus tard en juillet 1445.
\ Par suite, les deux livres pr&cedents, qui sont fort &tendus, ne peuvent avoir
et@ composes que dans le premier semestre de l’an 1445, et möme, en ce qui
‚ eoncerne le premier, que durant l’automne de 1444. En remontant jusqu’au
second semestre de 1444, nous restons d’accord avec les huit annees
indiquses par Scholarios; on ne doit pas oublier, en effet, que l’annde com-
mengait ἃ Constantinople au mois de septembre. La huitieme annde avant la

1. Voir G. Mercati, Appunti Scolariani, dans le Bessarione, τ: NXXVI (1920), p. 138.
2. Le titre exact, donne par Scholarios lui-m&me, est celui-ei : Περὶ τῆς ἐκπορεύσεως τοῦ
ἁγίου [Πνεύματος ἐν τμήμασι ἕξ. Celui de ᾿Ορθοδόξου καταφύγιον, que porte ce traite dans la tres
defeetueuse edition de Nicodeme Metaxas, parue ἃ Constantinople ou ἃ Londres vers
1627, est de l’invention d’un copiste chiote, comme la preuve en sera fournie ailleurs, au
moment oü nous publierons les ouvrages de Scholarios contre le concile de Florence.
PATR. OR. — T. XVII. — F. ἢ, 23

ni

324 INTRODUCTION. ᾿

Prise s’etait donc ouverte le 1° septembre 1444. Mais pourquoi remonter

Ἢ : ὲ ; e ui
si haut? C’est que les deux ouvrages n ont pas £t6 eerits d’un seul trait,

»
Ar, : ἘΠ
traite et celle du second. En voici la raison. Jean CGomnene, empereur:de

Trebizonde, ayant entendu parler du premier ouvrage, voulut en avoir une
copie qu'il demanda A l'auteur, et celui-ci, au lieu de Ja lui envoyer, prefera |
composer un nouvel ouvrage mieux approprie ala competence theologique de

et un intervalle assez considörable a dü s’6couler entre la redaction du premier

\

l’auguste destinataire. Pour tous ces motifs, dont la gravite n’&chappera a
personne, nous sommes ramenes ἃ l’automne de 1444 pour la composition du

-

Ce point une fois acquis, rappelons les eirconstances qui ont donne nais-

premier traite.

sance ἃ ce premier ouvrage. lei encore nous avons l’inappreciable avantage
de pouvoir eiter Scholarios lui-möme. Son t&moignage est enregistre dans une
courte introduction plaese, dans plusieurs manuscrits, en tete du traite.
Renaudot l’a d&jäa publiee d’apres le Parisinus 1290 '. L’original de cette inte-
ressante pröface, &erit de la propre main de Scholarios, se trouve dans la.
marge sup6rieure et laterale du manuserit 330 du monastere de Dionysiou,
au mont Athos, οὐ j’ai eu la bonne fortune de le rencontrer. Cä et la, le texte
differe de celui de Paris, car il s’agit d’un premier jet, transforme6 ensuite en
une formule plus conforme ἃ la syntaxe; mais le fond est identique. Voici done
le libellö du manuserit de Dionysiou, tel qu'il se lit au folio 67 :

ἡ Τοῦ αὐτοῦ Γεωργίου τοῦ Σχολαρίου : συνετέθη μετὰ διαλέξεις πεντεχαίδεχα γενομένας
ἐν τῶ παλλχατίω μετὰ τοῦ παπιχοῦ πρέσόεως καὶ ἐπισχόπου Κορτώνης καὶ διδασχάλου τῆς
παρὰ Λατίνοις θεολογίας" παρόντος χαὶ τοῦ χῦρ Γρηγορίου τοῦ πατριάρχου, χαὶ τοῦ χαρδινα-
λίου, χαὶ πολλῶν λατίνων χαὶ ὀρθοδόξων" ἐνώπιον τοῦ βασιλέως Ἰωάννου χαὶ τοῦ δεσπότου
Θεοδώρον᾽ πχρχχληθεὶς γὰρ τὰ συμπεράσματα τῶν διαλέξεων ἐχείνων ἐν τῶδε συνετάξατο τῶ
βιθδλίω : μεταγραφὲν εἰς πολλά, χαὶ διαδοθὲν πανταχοῦ, καὶ παρὰ Λατίνοις νῦν εὑρισχόμιενον᾽"
ἦν δὲ τότε ὁ συγγραψάμενος, χαθολικὸς σεχρετάριος τοῦ βχσιλέως Ἰωάννου, χαὶ καθολιχὸς
χριτὴς τῶν Ρωμαίων, χαὶ διδάσχων ἐν τῷ τρικλίνω τοῦ βασιλέως χατὰ παρασχευὴν ἑχάστην,
παρούσης τῆς συγχλήτου χαὶ πάσης τῆς πόλεως, τὸν λόγον τὸν τοῦ θεοῦ : εἰς δόξαν αὐτοῦ τοῦ
θεοῦ, τοῦ πάντα διδόντος : -- Tout, dans ce mömorial, concorde avec les donnees
des autres sources contemporaines. L’evöque de Cortone, l&egat pontifical et
maitre en sacrde theologie*, c'est le dominicain Barthelemy Lapacci, qui se)
trouvait encore ἃ Constantinople le 29 octobre 1446, alors qu'il y achetait un

»
ἵ

en sacree Lheologie du legat pontifical. Les paroles de Scholarios concernent le m&me

>

personnage. — 3. C'est aujourd’hui le codex 316 de San Marco ἃ la Laurentienne de]
Florence. Voir Studi ital. di fllol. class., t. 1, p. 183.

I. P.@.,t. 160, ο. 304. — 2. Renaudot, dans sa traduction, distingue ἃ tort le maitr |

|
᾿

ἱ

[187] INTRODUCTION. 325

2

ἃ Modon le 17 juillet, et en etait reparti le 20 pour Constantinople, οὐ il
prolongea son sejour πα ἃ l’automne de 1445. Enfin le patriarche Grögoire
est l’ancien protosyncelle. Mais si celui-ci assistait aux conferences comme
patriarche, on ne peut plus retenir la date donnde par Phrantzes pour son
elevation au patriarcat. Nous avons, en eflet, «tabli plus haut que le premier
livre sur la Procession du Saint-Esprit avait du ötre compos6, au plus tard, au
debut de 1445, mais plus probablement ἃ la fin de 1444; et comme ce trait6
est posterieur aux conferences, dont il resume la discussion, il faut placer
celles-ci, au plus tard, durant l’automne de 1444. A moins done de supposer,
contre toute vraisemblance, que Scholarios ait donne ἃ Gregoire le titre de
patriarche par anticipation, il faut necessairement en placer l’eleetion durant
l’ete de 1444. Je dis durant l’eie, puisque Phrantzes indique cette circonstance.
Au fait, a y regarder de pres, le texte de Phrantzes peut parfaitement s’accom-
moder de notre synchronisme. Quand il mentionne l’eleetion de Gregoire,
c'est apres avoir parl& de la bataille de Varna, qu'il place sous l’annde du
monde 6953, laquelle va du 1” septembre 1444 au 31 aout 1445; et comme
la bataille de Varna eut lieu le 9 novembre, ’annde 6953 correspond, pour ce
grave evenement, ἃ 1444. Une fois le recit de la bataille termine, Phrantzes
ajoute : Durant l’ete de la meme annee οἵα. En toute rigueur de style, c'est bien
de l’annse 1445 qu’il devrait parler, [616 de 6953 correspondant en röalite ἃ
1445. Mais rappelons-nous que Phrantzes 6erivait en 1477, a Corfou, au milieu
des Latins qui avaient une autre maniere de compter; il a fort bien pu, dans
un cas donne, se conformer ἃ la facon de parler en usage autour de lui. Par
suite, les mots durant l’ete de la meme annee, venant apres le recit d’un evöne-
ment arrive le 9 novembre 1444, pouvaient, dans l’esprit de Phrantzes, se
rapporter ἃ [616 de 1444. Quoi qu'il en soit, les synchronismes fournis par
Scholarios nous obligent ἃ placer en 1444, au plus tard, l’election de Gregoire
le Protosyncelle. Ajoutons une autre consid6ration. L’empereur etait sürement
prevenu de la prochaine arrivee du lögat pontifical et du cardinal-neveu
Condulmer, celui-ei ayant quitte Sienne, pour sa legation d’Orient, des le
10 juin 1443. Il n’aura sans doute pas voulu que cette extraordinaire mission
se trouvät, ἃ son arrivee dans la capitale de l’empire, en face d'un siege
patriarcal vide. L’annee 1444, requise pour tous ces motils, est d’ailleurs
indiquee par un catalogue des patriarches posterieurs au concile de Florence‘.
C'est donc pareillement en 1444 que se placera la redaction de notre n’ XXII.

*

- +

Nous nous sommes &tendu un peu longuement sur cet evenement, non
seulement parce qu’il devait nous servir ἃ dater le n’ XXII ‚mais surtout parce

1. Byz. Zeitschrift, τ. VIII (1899), p. 397.

Ἢ

826 INTRODUCTION. [881 Ὁ

411} nous permet de mieux fixer la chronologie des derniers jours de Marc
d’Ephöse, et par suite du ἢ" XXIII, qui est comme le testament spirituel de ia
Virreeonciliable ennemi de l’union avec Rome. : ;

En quelle anne Mare est-il mort? Certainement avant le mois d’aout 1445.
Dans l’opuscule de Scholarios copie par Syropoulos ἃ cette date, et compose,
ainsi quil a et dit plus haut, en juillet 1445 au plus tard, Mare est deja
mentionns comme mort dans un passage du Coislin 101 fol. 286, qui se ren-
contre ögalement dans l’edition de Migne'. Et comme on sait, d’autre part,
que le grand champion de l’orthodoxie mourut un 23 juin, la date du 23 juin
1445 est-elle admissible? C’est celle ἃ laquelle s’est arrete dernierement
ΜΕ Giovanni Mercati, l’&rudit prefet de la Bibliotheque Vaticane, dans ses
remarquables Appunti Scolariani?. Je ne puis, en ce qui me concerne, me
ranger ἃ cet avis, et je π᾿ αἱ, pour justifier cette attitude, qu’A reprendre un
argument de M® Mercati lui-meme. Comme il le fait observer avec juste
raison, les dernieres paroles de Marc d’Ephese et la r&eponse qu'y fait
Scholarios donnent elairement ἃ entendre que celui-ci n’avait jusqu'alors ni
eerit ni discute en public en faveur de la foi dite orthodoxe.

Par suite, la mort de Mare est anterieure ἃ la composition du premier
trait& sur la Procession du Saint-Esprit, c’est-a-dire ἃ l’automne de 1444.
D’autre part, Gregoire le Protosyncelle oceupait de&jä le tröne patriarcal quand
l’archeveque d’Ephöse rendit le dernier soupir, puisque, dans le discours
supr&eme qu’il prononca sur son lit de mort, celui-ci &carte resolument de son
convoi funebre toute participation de Gregoire et des siens. Gregoire, il est
vrai, n’est pas nomm6, mais il s’agit &videmment de lui. Nous voila, de ce fait,
ramenes ἃ l’ete 1444, epoque, on l’a vu, de l’avenement de Gregoire. Est-il
possible de remonter jusqu’en 1443? Non sans doute, si, comme nous l’avons
dit, le patriarche vise par Marc dans son discours supreme ne peut etre
Mötrophane, car ce dernier, au tömoignage de Syropoulos, n’est mort que
le {Ὁ aoüt 1443, c’est-A-dire post6rieurement au 23 juin, jour de la mort de
Marc. Et d’ailleurs on concevrait diflieilement que le m&me Syropoulos, ἃ
qui nous devons la date de la mort de M&trophane, n’eüt rien dit de celle de
son heros pröfere, Mare d’Ephöse, si celle-ci avait pr&ced6 celle-la. Tel est
aussi l’avis de M®' Mercati. Il ne faudrait pourtant pas appuyer trop fort sur
cet argument. Ainsi, l’arrivee ἃ Gonstantinople, vers la fin de juillet 1444,
du cardinal Condulmer, se trouve enregistree dans l’ouvrage de Syropoulos,
et ΜΗ Mercati en tire pr&cisöment la preuve que Mare n’a pu non plus
mourir en 1444. Mais on a vu plus haut, par les notes autographes de Scho-
larios, que cette date de 1444, celle de 1443 une fois &cartee, est la seule

1. P. G., t. 160, Ὁ. 655 D:
2. Dessarione, τ. NXXV1 (1920), p. 109-146.

[189] INTRODUCTION. 327

possible. Syropoulos ne signale pas davantage l’eleetion de Gregoire le
"Protosyncelle au patriarcat, election qui a dü cependant, comme nous l’avons
observe tout ἃ l’'heure, pröceder l’arrivee dans la capitale byzantine du car-
dinal Condulmer. Ges specieuses diflicultes, tirdes de l’histoire de Syropoulos,
s’evanouissent d’elles-mömes, si l’on veut bien se souvenir que la mission de
Condulmer est rappel&e par Syropoulos dans un dernier chapitre qui ne fait
pas partie de P’histoire proprement dite, mais ou l’auteur resume, en une
serie de considerants, les causes qui ont fait &chouer ἃ Constantinople l’union
promulguce a Florence. Il est clair que la mort de Mare ne pouvait figurer
parmi les motifs invoques.

Contre cette m&me date de 1444 pour la mort de Marc, M®' Mercati met
en avant un dernier argument : Marc a compose un ouvrage sur les cycles,
qui date pr&cisement de cette m&me annde 1444, comme le prouvent les
exemples empruntes ἃ l’annde en cours. {αἱ consult& ἃ mon tour ce traite
encore inedit. Marc y parle, en ellet, ἃ deux reprises de l’annde courante,
6952 du monde, 1444 de J.-C., mais en se servant chaque fois du mot
ἐνιστάμενον Eros, lannee commencante. Il a done compos& son opuseule durant
‚les premiers mois de cette möme annee, et le renseignement, pour pröcieux
quwil soit, ne nous oblige nullement ἃ descendre, pour la mort de Mare,
jusqu’en 1445. L’annde 1444 semble done, pour tous ces motifs reunis, la
_ seule plausible.

Quant au jour meme de cette mort, ἃ savoir le 23 juin, nous n’aurions de
motif pour l’&carter que si nous devions prendre ἃ la lettre un passage de
saint Antonin de Florence. Au dire du saint eveque, Barthelemy de Florence,
c’est-ä-dire Lapacei, eveque de Coron (sie), s’&tant rendu ἃ Constantinople
avec le cardinal-legat venitien (evidemment Condulmer), y fit un long sejour,
durant lequel, par ordre de l’empereur, il eut une discussion publique avec
Marc d’Ephöse. Celui-ei eut le dessous, et le chagrin que lui causa sa defaite
fut tel, qu’il en mourut quelques jours apres. Le renseignement, dont on ne
peut suspecter l'authentieit6, ne manque pas d’etre embarrassant, sil’on songe
que le 23 juin 1444, Condulmer 6tait encore ἃ Venise.

On pourrait tourner la difficeult& en supposant que saint Antonin a fait
erreur. Par le fait, Barthelemy de Florence ne devint eveque de Coron qu'en
juin 1449. Au moment de la mission de Condulmer, le titulaire de Coron 6tait
Christophe Garatoni, non moins eelebre que Barthölemy, et tout aussi connu
des Byzantins, puisqu’il avait tenu la chancellerie de Venise ἃ Constantinople
des 1423. Le texte de saint Antonin prösente done un lapsus manifeste. Toute
la question est de savoir si ce lapsus alfeete le nom du prelat ou celui de
l’eveche. Je suis persuade, pour ma part, qu’Antonin a voulu parler de Chris-
tophe Garatoni, envoye ἃ Constantinople comme legat pontifical des 1440, et
aux instigations duquel Metrophane avait fait proclamer l’union dans les
diverses provinces relevant de l’autorits de Venise. Dans cette hypothese, le

338 INTRODUCTION. [190].

texte de saint Antonin ne ferait plus diffieult@; mais j'avoue que I’ amendementgg
propos& devrait d’abord &tre verifi6 sur les manuserits, chose que je ne suis *
pas en mesure de faire. Si le texte authentique de la Chronique porte rellement |
Coronensis, saint Antonin a voulu parler de Garatoni, et rien I des

lors de fixer la mort de Marc au 23 juin 1444.

Avec la lecon Cortonensis, il faut, au contraire, appliquer le passage de
saint Antonin ἃ Bartheölemy Lapacei, dont l’arrivee dans la capitale est pos- |
terieure au 23 juin 1444. Quoi qu’il en soit, en presence du t&moignage de
Scholarios, il est impossible de descendre au-dessous de 1444. Cette der-
niere date est done celle qui presente le plus de vraisemblance, et nous la
retiendrons, jusqu’ä ce qu’un el&ment nouveau vienne apporter ἃ ce petit
probleme d’histoire une solution definitive

Ainsi se trouve fixee, au moins provisoirement, la chronologie de notre
n’XXII. La scene que nous prösente ce document ne manque pas, en 580], de
grandeur. Mare est sur le point de mourir. Toute sa vie, il a lutt& pour le’
triomphe de ses idees; mais au moment de disparaitre, il se demande avec
angoisse qui va desormais porter le drapeau de l’orthodoxie. Parmi tous ceux
qui l’entourent, il ne voit qu'un homme capable de mener le combat ἃ sa place,
et cet homme, c'est Georges Scholarios. Il fait donc appel ἃ son d&vouement,
et le supplie en termes emus de ne point faillir ἃ la täche qui lui incombe.
Renoncant alors ἃ sa politique de transaction, Scholarios accepte. « Toujours,
dit-il, en s'adressant au mourant, je me suis comport& envers Ta Saintete
comme un fils et comme un disciple, etton propre t&moignage me prouve bien
que tu n’en doutes pas... (Jue si quelquefois je n’ai pas pris part ouvertement
aux combats que tu livrais toi-meme, je passerai sous silence les raisons qui
m’ont fait agir ainsi, car personne ne les connait mieux que Ta Saintete. Bien
souvent, je Vai avoue avee confiance quelles avaient &t& alors mes dispositions
d’esprit; je ten ai demande& pardon, et tu m’as pardonne. Mais, avec le
secours de Dieu, je renonce desormais ἃ ces sentiments, je me declare publi-
quement le champion le plus sineöre de la verite, et je pröcherai sans aucune
dissimulation, selon le νὰ de Ta Saintete, les dogmes de nos p£res et la
verite de la foi orthodoxe. »

Mare 6tait rassur6 : le lambeau de l’orthodoxie ne s’6teindrait pas apres
lui, les mains qui le recevaient de lui &taient capables de le porter. Ainsi, sa
derniere parole aura ὁ une parole de haine contre l’union avec Rome; et sa
consolation supreme, que cette haine se perpdtuerait apres lui. Et il mourut le
23 juin, apres quatorze jours d’atroces souflrances causdes par lileus ou
ocelusion intestinale, au ἜΡΡΕΙ de son frere, Jean Eug6nikos, qui deerit
ainsi ses derniers moments' : « Il fut malade pendant quatorze jours. Cette I"

|
1. Cite par 8. Petrides, dans Echos d’Orient, t. XIII (1910), p. 21. |
I
|
|

|

13
5
4

[491] INTRODUCTION. 239

_maladie, disait-ıl Iui-meme, produisait sur lui absolument le meme effet que

ces instruments de torture en fer appliques par les bourreaux aux saints
martyrs, instruments qui entouraient leurs flancs et leurs entrailles, les pres-
suraient et y demeuraient attaches, leur causant d’insupportables douleurs.

_ Ainsi, semble-t-il, ce qui manquait de la part des hommes ἃ ce corps de saint

et d’athlete, la maladie l’accomplissait, par un jugement inelfable de la divine
Providence. » Ilne manque ἃ cette önergique description que le nom technique
de la maladie. Un italien de Brescia, Hubertin Pusculo, qui veeut ἃ Gonstan-
tinople au temps de Mare d’Ephese, fait &cho au frere de ce dernier, et raconte
la mort du prelat en quelques vers qui valent d’etre eites, leur edition &tant
d’acees diflieile'. Le passage en question se trouve au second chant de la

Constantinopolis :

Haeresis et princeps Marcus manifesta rependit
Supplieia, exemplum ceunectis. Nam putrida vivus
Pectore concepta ut ınendacia fuderat olim

Foeda nelasque omne tetro eructaverat ore,

Sie moriens, quibus ora suus defluxus ad una
Ventris erat corrupta vomit per pectus anhelum
Mansa, et sic stomachi tetro internectus odore est.
O vere immemores Graii! o virtutis inanes!

Non igitur clarum vobis pro erimine poenam
Infando hane habuisse fuit; non terruit et te,
Constantina polis, genus hoc dum videras horrens
Mortis inauditae? Christi infensissimus hostis
Impius et pestis mundi, mysteria contra

Crimina commentus fidei, dum perstat, et acri
Audacique nimis verbo convellere certat

Arius fundata Dei ineommota potenti

Fundamenta manu, verae sanctaeque per orbem
Relligioni inhians, Christun dum pernegat ipsum
Esse Deum, fusa eflluxerunt viscera tota,

Et corpus vacuum mansit vitalibus, ut quis
Infandum usque imum reserata per ora videret,
Quem natura dedit cursu tamen hauriit alvum.
Hic contra horribili poena, quod sumpserat ore
Per multosque dies victum revocavit ab alvo
Corruptum, vomuitque animam tetrum inter odorem.

Ces t&moignages concordants de deux auteurs contemporains, dont un
est le propre fröre de Marc, nous dispensent de justifier Joseph de Methone
d’avoir fait tat du caractere de cette maladie dans sa pol&emique contre Var-

1. Monumenta Hungariae historica, τ. XXIL, p. I, n. VII, p. 140-141. Ch. Echos
d’Orient, loc. cit., p. 20.

330 INTRODUCTION.

mais la maladie elle-m&me n’a 6t& inventede ni par Joseph de Methone ni par
les catholiques, comme certains 6erivains orthodoxes se plaisent encore Ale

. ᾽ . . . . AR 27
röpeter. En sol, l’orthodoxie eonstituerait-elle une immunite contre les

atteintes de l’ocelusion intestinale ?

Le lecteur ne trouvera point, dans le present fascicule, certains ouvrages
de Marc, que leurs titres appelleraient A y figurer. (85 titres, les voiei d’apres“
Fabrieius, reproduit par Migne? :

a) Apologia de fuga sua; — b) Contra eneyelicam Bessarionis; — ce) Antir-
rhetieum contra Andream Colossensem. Or ces trois ouvrages, il faut le dire bien
haut, n’ont jamais existe ailleurs que dans l’imagination ardente et feconde
d’un faussaire eretois, Nicolas Comnene Papadopoli, dont les Praenotiones
mystagogicae forment un salmigondis de textes fabriques pour les besoins de
telle ou telle these avec une rare eflronterie. Que de savants, durant plus de
trois sieeles, s’y sont laiss6 prendre, et, de nos jours encore, cet imposant
in-folio continue ἃ faire des dupes dans les milieux oü l’on aime les travaux
tout faits et les textes accommod6s ἃ point. Hergenröther lui-m&me mentionne”
gravement ces trois ouvrages parmi les sources ἃ consulter pour l’histoire du
concile de Florence, et il laisse entendre qu'il les a rencontres. Ou done?
Dans la liste dressce par Fabricius, peut-etre, mais assurement pas ailleurs,
et je mets au defi n’'importe quel conservateur de manuscrits de nous montrer
l'un ou P’autre de ces pretendus 6erits, que Papadopoli est le premier ἃς
signaler, parce qu’il est le premier ἃ en avoir invent& les titres et les quelques
lignes qu'il en cite, pour donner le change, avec cet art consomme& de la
[raude littöraire, que nul n’a possede au meme degre. Quant ἃ l’Epilogus
adversus Latinos, eit6 egalement par Fabricius, c’est ἃ dessein que nous l’avons
carte; ce n’est qu’un extrait d'un grand discours prononce par Marc en plein
concile et reproduit in exwtenso dans les Acta. Nous le retrouverons donc
dans l’edition eritique des Acta, que nous comptons bien donner un jour,
car leur texte presente des problemes litteraires encore insoupgonn&s.

Demetracopoulos" attribue encore ἃ Mare d’Ephöse un traite inedit sur la
Procession du Saint-Esprit, et il en donne l’ineipit suivant d’apres le n’ 280 de
la Bibliotheque imp6riale de Vienne : Ἱκαινή τίς ἐστιν ὡς ἀληθῶς χαὶ ἀλόγιστος, ἣν
οἱ ἱΡωμαῖοι ἐν τῷ ἁγίῳ συμ ύλῳ ποιοῦνται προσθήχην. Je possede une copie de cette
lueubration d’apres un manuscrit de l’Athos, et je dois dire, apres l’avoir lue,
qu elle ne prösente aucun des caracteres des autres auvres de Mare. Elle est

1. P.G.,t. 159, c. 1068, 1092, 1105. — 2. P. G., t. 160, c. 1075. — 3. Op. cit., p.-102.

4
1

}
j

A

[498] INTRODUCTION. 331

_ d’ailleurs anonyme dans le manuscrit de Vienne, et son attribution ἃ l’arche-
veque d’Ephese est une pure hypothese. Demötracopoulos lui-m&me Yavait
enregistree, un peu plus haut', sous le nom de Nieetas Choniates, avec une
legere variante dans le titre’, qui ne suflit pas pour nous faire douter de
lidentit des deux copies. Aussi ne pouvions-nous la comprendre parmi les
@uvres anticonciliaires de Marc.

*

τς

Notre fascicule se termine par un trait& souvent mentionne, et parfois vante
par certains historiens, qui ne l’ont assurdment jamais lu. Je veux parler de
l’@uvre de Manuel le Grand Rhöteur Sur Mare metropolite d’Ephese et le coneile de
Florence et contre Gemiste et Bessarion. Peut-etre la lecture de cette elucubration
laissera-t-elle quelque deception, car elle donne bien moins que ne semble
promettre le titre. C’est ἃ peine sila biographie de Mare et ’histoire du coneile
y sont eflleurdes. Aussitöt le premier feuillet tourn6, on est tout surpris de se
trouver en face d’une virulente diatribe contre Plethon et Bessarion. Passe
encore pour Plethon, dont le christianisme laissait fort ἃ desirer ; mais traiter
Bessarion d’impie, d’athee, de paien endurei, A propos de quelques lignes
6erites dans le goüt des humanistes du temps, voila qui surprendra certaine-
ment plus d'un lecteur.

En depit de cette fächeuse impression, [αἱ tenu ἃ comprendre dans ce
reeueil louvrage de Manuel, d’abord pour &pargner aux historiens de l’avenir
d’inutiles regrets sur l’impossibilit@ de le consulter. et aussi parce que, tout
compte fait, ce trait& constitue un eurieux &chantillon de la controverse th&o-
logique aux xv® et xvı® sieeles. Pour ne rien dire du fond meme du debat, quil
n’y a pas lieu d’examiner iei, on trouve chez Manuel un emploi fröquent de la
Somme contre les Gentils de saint Thomas d’Aquin, que l’auteur n’aura sans
doute pas consult6e de premiere main, mais par l’intermediaire de son maitre
‚prefere, Georges Scholarios, dont il s’est approprie sans serupule des pages
entieres. D’ailleurs, le nom de saint Thomas ne se rencontre jamais sous
sa plume, non plus que celui de Scholarios.

Un autre sujet d’&tonnement, pour qui consultera l’opuscule de Manuel
dans la recension du manuscrit de Paris, c’est son ötrange facon de traiter les
textes des Peres latins qu’il apporte ἃ l’appui de sa these, et je suis moins
surpris, apres l’avoir lu, qu’un moine de l’Athos ait pu me soutenir fort

᾿ς serieusement, au mois d’aoüt 1901, que saint Augustin avait ὁτ6 un adversaire

irreductible du Filioque. C’est que le traducteur gree a audacieusement
travesti le texte m&me du grand docteur d’Hippone. Mais cette partie du
manuscrit de Paris &tant empruntde ἃ une autre composition du m&me genre
de Manuel, nous avons dü l’omettre ici.

1. Ibid., p. 38. — 2. Ξένη τίς ἐστι καὶ ἀλλόκοτος, ἣν οἱ Ῥωμαῖοι χτλ.

332 INTRODUCTION. ö [194] Ἶ

Dans la röfutation du systeme religieux de Pl&thon, l’argumentation de Ma- &
nuel ne manque ni de verve ni de logique; mais 101 encore l’originalite fait.
defaut. Ses meilleures pages sont empruntees, mot pour mot, ἃ la refutation de
l’ Institution theologique de Proclus par Nicolas de Möthone, dont le nom n’est |
d’ailleurs pas cite. Il est vrai que Nicolas de Möthone, dont on a tant vante la
science theologique, n’etait lui-m&me qu’un plagiaire de profession. C’est ἃ.
qui, parmi ces bons theologiens de Byzance, tuera le vole. Aussi le traitd de.
Manuel ne constitue-t-il, en depit d’une apparente erudition, qu’une mosaique
de textes empruntes de-ci de-lä et ajustes avec plus ou moins de bonheur, un
peu comme une chronique de presse dans nos grands quotidiens. Je n’ai rien
neglige pour reconnaitre et retrouver ces divers emprunts, laissant ἃ d’autres
le soin de compleöter, sur quelques points, cette partie de mon travail. Il faut
bien se resigner, en byzantinisme surtout, A ne pas tout savoir.

De l’auteur lui-meme, nous connaissons bien peu de chose. On l’a parfois |
eonfondu avec Manuel Holobolos, auteur du xıy“ siecle'; mais cette identifica-
tion, deja combattue par Hase en 1813, ne supporte m&me pas l’examen. |
A defaut d’autre argument, le texte m&me du trait& publie ici suflirait ἃ la faire
ecarter. Ulysse Chevalier, dans sa Bio-Bibliographie, fait vivre Manuel aux
environs de l’an 1450. Cette date est encore trop ancienne. Des 1840, en effet,

3

Constantin Oeconomos° avait reconnu notre Manuel dans le personnage de ce
nom que signale la Chronique de Malaxos' ἃ propos de la mort du patriarche
Joachim (1498-1502). D’autre part, Theodose Zygomalas, dans une lettre &erite
en 1581°, compte Manuel au nombre des disciples de Matthieu Camariotes,
disciple lui-meme de Georges Scholarios. Manuel vivait encore en 1547, car sa
signature figure A cette date au bas d’une piece synodale®. En placant sa mort
en 1551, le patriarche Constantios I" ne doit pas &tre loin de la verite, bien
quiilne nous dise point ἃ quelle source il a puise ce renseignement. On ne |
saurait, entoute hypothese, descendre au-dessous de 1555, puisque le titre de
Grand Rheteur tait deja porte, ἃ cette date, par Jean Zygomalas*®. Deux t&moi-

(

gnages cites par A. Papadopoulos-Kerameus, dans son excellent article sur |

I. Fabrieius-Harles, Dibliotheca graeca,t. XI, p. 669. — 2. Notices et. Extraits des
manuserits de la Bibliotheque du Roi, t. IX (1913), 2° Partie, p. 139-41.

3. Ὑμνῳδῶν ἀνέχδοτα (Athenes, 1840), preface.

1. Crusius, Turcograecia (Bäle, 1584), p- 146. — 5. /did., p. 90.

6. E. Legrand, Notice biographique sur Jean et Theodose Zygomalas (Paris, 1889),

. Κωνσταντίου A’ βιογρχφία χαὶ συγγραφαὶ αἱ ἐλάσσονες (Constantinople, 1866), p- 348
8. E. Legrand, op. eit., p- 13-14.

I929
29

INTRODUCTION.

[195]
notre Manuel", [αἱ donnent le nom de Galesiote. Etait-ce son patronymique, ou
ne s’agit-il pas plutöt d’un simple surnom provenant de quelque relation de
Manuel avec les moines de Gal6sios ou leur öglise de Sainte-Anastasie ἃ Cons-
tantinople? Il est diflieile de le dire. Dans le premier cas, il serait sans doute
le fils de ce Galesiote, que Georges Scholarios avait emmene comme secre-
taire en Italie, lors du concile de Florence. On s’expliquerait, des lors,
pourquoi il a si souvent mis ä contribution les @uvres de Scholarios. Autre
detail bon ἃ enregistrer : en 1482, ἃ la mort du patriarche Maxime, c "est
Manuel qui prononca, au nom du clerge de la capitale, !’eloge du defunt?.
Il oceupait done deja ἃ cette epoque un certain rang parmi les fonction-
naires du patriarcat, et il devait avoir atteint, sinon d&passe, sa vingtieme
annee. On peut done, sans risque de s’ecarter de la verite, fixer sa nais-
sance vers [δὴ 1460.

a

| Manuel le Rhöteur a beaucoup 6crit, ou tout au moins beaucoup copi6, 5]
| Ton juge de son activite litt6raire sur l’imposante liste de ses @uvres que
ΠῚ Papadopoulos-Kerameus a dressde ἀνθὸ beaucoup de soin‘. Mais cette longue
τς num6ration ne doit point faire illusion. Les traites proprement dits ont peu
d’stendue, celui que nous publions plus loin ötant un des plus considerables;
| 6 16 reste du bagage litteraire de Manuel est surtout compose de pieces
liturgiques, dans cette invraisemblable langue des hymnographes byzantins,
f οὐ les mots l’emportent toujours sur la pens6e. Encore faut-il remarquer que
plusieurs des pieces enregistrees sous le nom de Manuel, ne sont pas de lui:
c'est le cas, par exemple, de la plupart des prieres metriques fort admirees
de Papadopoulos-Kerameus. Manuel les a simplement copiees dans un recueil
᾿ encore inedit de Georges Scholarios, comme j’en fournirai la preuve ailleurs
® Qu’il me suflise ici de signaler, avant de finir cette trop longue introduetion,
celles des wuvres de Manuel qui interessent plus directement la controverse
religieuse.

f 1° Traite du Purgatoire, contenu dans le n° 1293, fol. 254-263, de la Biblio-
ο΄ theque nationale de Paris, sous le titre suivant : Μανουὴλ τοῦ σοφωτάτου χαὶ
λογιωτάτου μεγάλου ῥήτορος τῆς ἁγιωτάτης μεγάλης ἐχχλησίας ἹκΚωνσταντινουπόλεως νέας
Ῥώμης, τοῦ ἐκ Πελοποννήσου, λόγος περὶ τοῦ ὅτι οὐχ ἔστι μετὰ θάνατον πῦρ πουργατόριον

ἤγουν χαθαρτήσιον, Os τινες ὑποτίθενται" χαὶ πρός τινας εἰπόντας ἀμαθῶς, ὡς ἰουδαϊσμιός

ἐστι τὸ τηρεῖν τινὰ τοῦ παλαιοῦ νόμου. Une autre copie de cet opuscule doit se
trouver ἃ la bibliotheque du Vatican, car Allatius en cite un passage, d’ail-
leurs peu ötendu, dans sa dissertation sur le Purgatoire.

1. ᾿Επετηρὶς τοῦ Παρνασσοῦ, t. VI (Athenes, 1902), p. 73-74. — 2. ᾿Ιὐκχλησιαστικὴ ᾿Αλήθεια,
| t. XX (1900), p. 4-6. — 3. Loc. cit., p. 80-89.

334 INTRODUCTION. [196]
2° Sur la Procession du Saint-Esprit. En voici le titre : Τοῦ αὐτοῦ χυροῦ Μανουὴλ.

er 7 ε τ Ν.,, - x - x > r N. - LER N.
τοῦ μεγάλου ῥήτορος εἰς δύο συλλογισμοὺς λατινιχοὺς ἀποδειχνύντας καὶ ἐκ τοῦ Υἱοῦ τὸ

\ 1 x δι ὦ» ’ ΄ τὰ ͵ z Α
Πνεῦμα, ἀνασχκευαστιχὸς μὲν αὐτῶν, χατασκευαστικὸς δὲ ὅτι ἐχ μόνου τοῦ Πατρός" ἐρρέθη δὲ

} πρὸς τὸν κῦρ Γεράσιμον τὸν ἐνεγκόντα αὐτούς. On trouve cet opuscule dans les manus-
erits suivants : Ν᾽ 348 du Metochion du Saint-Sepulere ἃ Constantinople,
) [.6 sq.; πὴ 42 des mss. Selden ἃ Oxford, f. 110; n°® 585 de la Bibliotheque

ῬΩΡΙ ΤῸ de Pötrograd, f. 62; n’ 13(13) de la bibliotheque Synodale de Moscou,
f. 79; n° 420 (393) du meme fonds, f. 115; π᾿ 112 du monastere d’Iviron au
“τῇ mont Athos. — Le τ" 1377 du m&me monastere d’Iviron contient le morceau

e ΓΛ ὦ Ὗ n T im Pr #4 er ,
suivant : Τοῦ αὐτοῦ Μανουὴλ τοῦ μεγάλου δήτορος λόγος ἔπ (λύων τινὰς ἀπορί ίας, τινὸς

χινήσαντος ταύτας. Il s’agit sans doute du m&me traite.

u

3° Reponse au Pere Francesco. Elle est intitulee : Γράμματα καὶ λόγοι τοῦ φρᾶ
Φραντζέσκου, χαθὼς ἐχεῖνος ἔγραψε πρὸς τὸν μέγαν ῥήτορα, puis : Ἀπολογία χαὶ ἀνατροπὴ
τῶν χεφαλαίων τοῦ φρᾷ Φραντζέσχου. Nous l’ont conservee les mss. Cromwel 10,
f. 89; Selden 42, f. 157; Sinaiticus 33 ; Mosquenses 13(13), f. 116, et 324 (311),
f. 10; iviron 139 et 1337, Metochion 145, f. 552. Publiee d’une facon incom-
plete dans les Varia Sacra d’Etienne Le Moyne (Leyde, 1685), p. 268-293, elle
a et& editee intöegralement par l’archimandrite Arsenij, A Moscou, en 1889.

49

» CGontre Plethon : To3 αὐτοῦ λογιωτάτου κυροῦ Μανουὴλ τοῦ μεγάλου ῥήτορος τῆς,

Μεγάλης ᾿Ιὐχχλησίας χατὰ τοῦ Πληθωνικοῦ συγγράμματος, οὗ n ἀρχή: Τὸ ὑπὲρ “1ατίνων

βιθλίον τὸ ἐς ἡμᾶς ἧκον. --- Gonserve dans les mss. 585 de Petrograd f. 57; 423°
- (394) de Moscou f. 105; 348 du M&tochion f. 11; 512 d’Iviron.
Sur la mort du Christ : Λόγος ἀποδειχτιχὸς πότε τεθέωται ἡ τοῦ ἸΑυρίου σὰρξ

χαὶ πῶς νοητέον δεδοξάσθαι, Conservee dans le manuserit 512 d’Iviron et 324 (311)
de Moscou, cette piece a &t& publice, d’apres le manuserit de Moscou, par
Varehimandrite Arsönij en supplement au tome XXVIldes Lectures de la Societe
de formation religieuse, et en une plaquette ἃ part (Moscou, 1889).

6° Sur Marc d’Ephese et le concile de Florence. C’est l’ouvrage publie ici.
Papadopoulos-Kerameus le range gravement parmi les euvres historiques :
c est peut-etre lui faire beaucoup d’honneur, l’opuscule n’&tant qu’une diatribe
philosophieo-theologique dirigee contre Plethon et Bessarion. Les maigres
pages consacrees Ala mömoire de Mare d’Ephese ont &t& reprises textuellement
par Manuel lui-meme pour etre transformees en synaxaire de l’acolouthie ou
ollice Iiturgique compose par [αἰ en l’honneur du champion de l’orthodoxie
au concile de Florence. Papadopoulos-Kerameus, qui a publie cet oflice', ne
s’est pas apercu de ce proc&d& assez röpandu en Orient qui consiste A tirer
deux moutures du meme sac. Ne pouvant inserer sa dissertation dans une
piece liturgique, Manuel prend la precaution de nous y renvoyer expressement
au cours de son synaxaire?

Larchimandrite Arsönij, mort eveque auxiliaire de Novgorod, a publie

5 1. Loc. cit., p. 90-102. — 2. /bid., Ὁ: 97.

1197] INTRODUCTION. 335

-cet opuscule de Manuel, en l'accompagnant d’une traduetion russe, dans le
bulletin de l’Academie ecelösiastique de Saint-Petersbourg intitule Chris-
tianskoe Chtenie ou Lecture chretienne, tome II de l’annde 1886, p. 102-162. Le
proeede d’Arsenij, dans l’etablissement du texte grec, est assez ötrange.
_ Comme il avait obtenu du directeur de la revue, [van Troitskij, une copie du
traitö de Manuel d’apres un ancien manuscrit du Sinai passe depuis ἃ Pöters-
bourg, il prit de son cöt& une copie du manuscrit de Moscou; mais au lieu
d’amender l’un par l’autre ces deux exemplaires d’un m&me texte, il imprima
religieusement la copie recue de Petersbourg en rejetant systömatiquement en
note les variantes du codex de Moscou, quoiqu’elles fussent, le plus souvent,
bien preferables aux lecons venues de Pötersbourg. J’ai signale, dans mon
edition, les unes comme les autres, non d’apres les manuscrits eux-m&mes, que
je n’ai pu consulter, mais d’apres Arscnij et Troitskij, dont la responsabilite
seule est engagee. Mais 7 ai pris pour base, dans la constitution du texte, le
n°1293 de la Bibliotheque nationale de Paris, eopie en [511], du vivant m&me de
Manuel, par un certain Paul Kolybas, originaire de Modon, en More. A part
‚eertaines graphies provenant de l’itacisme et du redoublement de la meme
eonsonne, cette copie est d’une remarquable correction; mais elle presente,
ga et la, de regrettables lacunes, que l’edition d’Arsönij m’a heureusement
permis de combler.

51] m’a fallu, dans la traduction, recourir parlois, sous peine de trahir la
pensee de l’auteur, A l’emploi de certains termes d’une latinite douteuse, le
souei de la fidelite sera mon excuse. Aussi bien tout tradueteur d’ouvrages de
ce genre peut-il faire sienne la maxime de Creuzer, le courageux editeur de
Proclus : « Neque Proclum eiusque similes philosophos quisquam latine vertere
possit, qui dicendus sit simia Ciceronis. »

#L. Perır,

Archeveque d’Alhenes.

VI

MARCI EPHESII ORATIO AD EUGENIUM PAPAM QUARTUM,

Ambros. SANCTISSIMO PAPAE SENIORIS ROMAE

MARCUS EPISCOPUS GCOETUS FIDELIUM
EPHESI GONSTITUTORUM.

1. Hodie universalis laetitiae primordia; hodie
spirituales solis pacis radii toti orbi exoriun-
tur; hodie Dominici corporis membra, multis
retro saeculis divulsa ac diffracta, ad mutuam
inter se unionem properant : neque enim pati-
tur caput, Christus Deus, se corpori diviso
praeesse, neque caritatis vinculum a nobis peni-
tus avelli Caritas annuit. Ouare te sacerdo-
tum suorum principem instigavit ad nos huc
convocandos, religiosissimum nostrum impe-
ratorem ad obsequium tibi praestandum inci-
tavit, sanctissimum nostrum pastorem et
patriarcham ad obliviscendam senectutem
diuturnamque infirmitatem sollicitavit, nos
demum pastores eidem subditos undique con-
gregavit, atque in longa itinera, maria, aliaque

1. Praeit in A absque alio lemmate : Tod ἐν ἀληθεία σοφωτάτου καὶ ἁγιωτάτου μητροπολίτου Ἐφέσου πρὸς
τὸν πάπαν Εὐγένιον. Evyevio ante τῷ μᾶχαρ. add. I, finemque ita habet : τῆς ’Ereotwv μητροπόλεως. Post
λη ἐκ μέρους, — 2. ἥμερον I, omissa scilicet prima

inscriplionem C addit : Ὑμεῖς ἐστε σῶμα Χριστοῦ καὶ μέ
liltera quae rubricatori addenda erat. — 3. rpova

— 6. τὴν ἕνωσιν ἀλ. ἐπείγ. CO. — 7. πάντων add. C. —

11. προτεύοντα A. — 12. (ὦ. ταύτην. — 13. ὑπ᾽ αὐτῷ ποιμαινομένους Ü.

a) Ambrosianus 653 (p. 261 sup.), f. 9-11” (=A).

Parisinus 2075, f.327-333 (= P).— Athous Ibero-
rum olim 388, nunc 248, f. 606, nune f. 591 (= 1ἡ.
— Edilio mox memoranda (= (ἢ). — Habetur
eliam haec oratio in Parisinis 423, 1: 7 v°, 429, f.
1-5°°, et Supp.gr. 475,1. 48-55 ;ilem in Gonstanlino-
2, f. 431, qui eandem
prorsus recensionem exhibet atque codex modo
laudatus monasterii Iberorum in monle Atho, ut
ex verbis tilulo praefixis liquet.

Orationem typis quidem mandavit, sed in multis

politano S. Sepuleri

pessime deturpatam, Callistus Blastos monachus
Sanclae Annae in monte Atho in libro quem ille
quidem evulgavit, sed alter scripsit, hoc praeno-

tato Litulo : Βιογραφί

Ἐφέσου τοῦ Εὐγενιχοῦ (in-8°, Athenis, 1887), p. 44-48;

τοῦ Μάρχου ἀρχιεπισχόπου

ἐῈ Τῷ MAKAPIQTATQ! ΠΑΠᾺ ΤῊΣ ΠΡΕΣ-Ὶ
BYTEPAZ ΡΏΜΗΣ ΜΆΡΚΟΣ ἘΠΙΣΚΟ-,
NOS THE ἘΝ ἜΦΕΣΩ TON MIETEN
ΠΑΡΟΙΚΊΑΣ.

1. ὁ Σήμερον ? τῆς παγχοσμίου χαρᾶς τὰ Im
. Ἵ Σήμερο ἧς παγχοσμίου χαρᾶς τὰ προοί-
In" σήμερον αἵ νοηταὶ ἀχτῖνες τοῦ τῆς εἰρήνης,
f 1 15 uns
ἡλίου τῇ οἰκουμένη Tan Trpomvareikougıd
N 4 ἔ Η «
S ἐπ τ MM
σήμερον τὰ Tod Δεσποτιχοῦ σώματος μέλη, πολλοῖς,
1 h BERN τ
πρότερον χρόνοις διεσπασμένα ᾿ τε χαὶ διερρηγ-
vLErE \ \ 5 , ΓΕ ῬΕΣΙ - »
μένα ἢ, πρὸς τὴν ἀλλήλων ὃ ἐπείγεται ἕνωσιν" οὗ
γὰρ ἀνέχεται ἣ χεφαλὴ 7 Χριστὸς ὃ Θεὸς ἐφεστά-,
ναιϑὃ διηρημένῳ ϑ τῷ σώματι, οὐδὲ τὸν τῆς ἀγάπης
ὩρΉ μεν \ ματι, Ξ ἧς ἀγαπτς
Ν ἣν ΠΣ ΤΕ ΣΑ͂ , ς ἌΣ
δεσμὸν ἐξ ἡμῶν ἀνηρῆσϑαι παντάπασιν ἣ ἀγάπη
βούλεται. Διὰ τοῦτο ἐξή 2 τὸν "0 τῶν ἱερέων
εται. οὔτο ἐξήγειρε σὲ mov!" τῶν ἱερέων
πον , NE nen y12
αὐτοῦ πρωτεύοντα |! πρὸς τὴν ἡμετέραν ταυτηνὶ!
-Ὁ x N - [4 e m ,ὔ τος
χλῆσιν, καὶ τὸν εὐσεύέστατον ἡμῶν βασιλέα πρὸς
EN ‘ x
τὴν σὴν ὑπαχοὴν διχνέστησε, χαὶ τὸν ἁγιώτατον
u. , \ , ͵ > Y
ἡυῶν ποιμένα χαὶ Maroıapynv γήρως ἐπιλαθέσθαι
Ἰ: prapymv γὴρ u
χαὶ ἀσθενείας μαχρᾶς παρεσχεύασε, χαὶ ἡυᾶς τοὺς
ὑπ᾽ αὐτὸν ποιμένας 13 ἁπανταχόθεν συνήθοοισε χαὶ
υ β ͵

4
>

νατέλουσι (". — ı. διεσπαρμένα Ü. — 5. ἐρρηγμένα Or
8. Epıotavar (Ὁ. — 9. διειρημένω A. — 10. τὴν A. —

rursusque in allera eiusdem opuseuli editione,
quae paueis inlerieetis annis prodiitita inscripta:|
Δοχίμιον ἱστοριχὸν περὶ τοῦ σχίσματος (Alhenis, 1896), |
Ρ. 135-140. Textum mutuatus est, ut ipse ait, δ᾽
codice quodam bibliothecae Sanclae Annae, cui)
litulus : Τόμος ᾿Ἀπαλλαγῆς, pP. 185. Quae edilio)
littera C notabitur, iis lamen neglectis prioris|
edilionis mendis, quae Gallistus ipse in altera‘
edilione correxit. Vix memoranda oceurrit editio
altera, quam Adamantius N. Diamantopulus,
scriptor Smyrnensis, repraesentavit in libro :
Μάρχος ὁ Εὐγενιχὸς χαὶ ἡ ἐν Φλωρεντία σύνοδος (in-B,
Athenis, 1899), p. 82-87. Liquet enim editionem
istam ab illa pendere, quanquam novus Marei
Ephesii biographus primum editorem salutare
neglexil. 3 |

N N est.

3 199] VII. — MARCI EPHESII ORATIO AD EUGENIUM PAPAM QUARTUM. 33

μαχρᾶς ὁδοῦ χαὶ πελάγους χαὶ χινδύνων ἑτέρων

- ῃ ΠῚ» »4
χατατολμῆσαι πεποιῆχεν. A p ou

προφανῶς
An EN, Na, 2 :
ταῦτα" Θεοῦ δυνάμει χαὶ χρίσει γεγένηται, χαὶ
τὸ πέρας ὁ ὁποῖον ἔσται χαλὸν χαὶ Θεῷ φίλον,
m "Ὁ Le} [4
ἐντεῦθεν ἤδη προοιμιάζεται; Δεῦρο δὴ οὖν, ἁγιώ-
, er \ \ , , "5
Tate πάτερ, ὑπόδεξαι τὰ σὰ τέχνα μαχρόθεν ἐξ
3 m er R ͵ r \ > m
ἀνατολῶν ἥχοντα᾽ περίπτυξαι τοὺς ἐκ μαχροῦ
x Erler ,
διεστῶτας TOD χρόνου, πρὸς τὰς σὰς χαταφυγόντας
7 ΄ x N ) , > et
ἀγχάλας" θεράπευσον τοὺς oxavondıolevras: ἅπαν
σχῶλον χαὶ πρύόσχομμα τῆς εἰρήνης χωλυτιχὸν ἐκ
, ΄ ὌΝ ἡ 5: Ξ Ὁ \ STERN --
μέσου γενέσῆχι χέλευσον 1. εἰπὲ χαὶ αὐτὸς τοῖς
ἈΝΑ δ ἐξ = « ,
σοῖς " ἀγγέλοις ὡς τοῦ Θεοῦ μιμητής’ Ὁδοποιήσατε
St ἌΡΑ Re ers
τῷ Jam μου, καὶ τοις λίθους ἐκ τῆς ὁδοὺ διαο-
’ ’ , e m > τ -Ὁ , Ὁ
ρίιννατε. Μέχρι τίνος οἱ τοῦ αὐτοῦ Χριστοῦ χαὶ τῆς
Bi; i Arcor ‘ }
αὐτῆς πίστεως βάλλομεν ἀλλήλους χαὶ χατατέμ-
νομεν; Μέχρι τίνος οἱ τῆς αὐτῆς Toradog προσ--
ἘΝ 5 ‚
χυνηταὶ δώχνομιεν ἀλλήλους καὶ χατεσθίομεν,
͵ ra AR -ν \ Ὁ
"ἕως av ὑπ᾽ ἀλλήλων ἀναλωθῶμεν καὶ ὑπὸ τῶν
ν» ἪΝ - 6} x AN 6 Sy Ri ER 7 5
ἔξωθεν ἐχθρῶν εἰς τὸ um ἢ εἶναι χωρήσωμεν;
Μὴ γένοιτο τοῦτο", Χριστὲ βασιλεῦ, μηδὲ νιχήσ᾽
τὴν σὴν ἀγαθότητα τῶν ἡμετέρων ἁμαρτιῶν ἣ
Ve ἀλλ᾽ ὦ > - Er Ar er
πληθύς: ἀλλ᾽ ὥσπερ Ev τοῖς πρότερον χρόνοις, ὅτε
τὴν χακίαν εἰδες ὑπερταθεῖσαν χαὶ ἐπὶ μέγαϑ
χωρήσασαν, διὰ σαυτοῦ χαὶ τῶν σῶν ἀποστόλων
ἀνέστειλας αὐτὴν τῆς πρόσω φορᾶς χαὶ πρὸς τὴν
σὴν ἐπίγνωσιν ἐπέστρεψας ἅπαντας, οὕτω χαὶ νῦν
διὰ τῶν σῶν τουτωνὶ [ῦ θεραπόντων, οἱ umdsv τῆς
“Ὁ ΕἸ ‘ > , 2 (4 (: “-
σῆς ἀγάπης προὐργιαίτερον ἔθεντο, σύναψον ἡμᾶς
IX \ 2 VER nn
ἀλλήλοις χαὶ σεαυτῷ, xal τὴν εὐχὴν ἐκείνην
D {
2 17 f Ay Ayıy ὃς τὸ πάθος ἀπήεις "3
ἐπιτελῇ ποίησον, ἣν ἡνίκα πρὸς τὸ πάθος ἀπήεις
al? » \ nr} 3 cı
εὐχόμενος ἔλεγες: Jos αὐτοῖς ἵνα ὦσιν ἕν,
RERNCH δας 133 ε er Ξ \
καθιὺς ἡμεῖς Ev ἐσμεν. Ὁρᾶς, Κύριε, τὴν δια-
\ c ΄ω e 3 ΄ δὰ τῷ 1 δὴ Ξ. ,ἷ
σπορὰν ἡμῶν ὡς ἐλεεινή, καὶ ὡς οἱ μὲν αὐτονομία

2) St 3

χαὶ αὐθαδεία συνεθισθέντες "

χ » εἰς ἀφορμὴν τῇ
σαρχὶ τῇ ἐλευθερία χατεχρησάμεθα "΄ χαὶ Sour
Η N λε p χ zn u E χα ὁουλοι

ne , \ \ δὰ 15 , ‚ ς
τῆς αμαρτιᾶς χα! τὸ λον σαρχες γεγόναμεν, οἱ

m-

δὲ τοῖς ἐχθροῖς τοῦ σταυροῦ σου πρὸς διαρπαγὴν

Ne ς ͵ NS ,

χαὶ δουλείαν ἔχδοτοι χαθεστήχαμεν xal εἷς 7700-
IS TR h :

θατα σφαγῆς ἐλογίσθημεν; "DaoOntı, Κύριε"

πρόσχες, Κύριε" ἀντιλαδοῦ ἡμῶν, Κύριε. To πάλαι

θρυλλούμενον, ὡς οἰχουμενιχῇς συνόδου χρεία τοῖς

VIIL, 36.

pericula oppetenda impulit. Nonne perspicuum
est, haec Dei virtute ac nutu contigisse,
quamque optimus futurus sit exitus ac Deo gra-
tus, inde iam licet praesagire? Agedum igitur,
sanctissime Pater, filios tuos e longinquis
Orientis plagis adventantes excipe; eos amplec-
tere, quiiam dudum a te separati ad tuas con-
fugiunt ulnas; iis, qui scandalum passi sunt,
medere; quodlibet offendiculum obstaculumve,
quo pax praepediatur, e medio tolli iube; dic
et ipse tuis angelis ut alter Deus : Praeparate
viam populo meo, lapidesque e via reiicite*. Quo-
usque tandem, cum eiusdem Christi eius-
demque fidei simus, nos alii alios ipsi per-
cutimus ac trucidamus? Quousque eiusdem
Trinitatis cultores invicem mordemus ac devo-
ramus, usqgue dum ab invicem consumamur”,
et ab exteris hostibus in nihilum redigamur ?
Ne sit hoc sane, Christe Rex, neve tuam boni-
tatem superet peccatorum nostrorum copia;
verum uti praeteritis temporibus, cum nequi-
tiam videres redundantem vehementerque
erumpentem, ipse per te tuosque apostolos
eam, ne ulterius progrederetur, cohibuisti,
cunctos ad tui notitiam convertendo :sic et
iam nunc tuos hosce servos, qui nihil tua cari-
tate existimant antiquius, alteris alteros tibique
nos coniunge, votumque illud perfice, quod ad
passionem iturus deprecando nuncupasti° : Fac
ut unum sint,sicut nos unum sumus. Nonne vides,
Domine, dissidium nostrum, quam miseran-
dum sit, quove pacto alteri dominatui arrogan-
tiaeque assuefacti, ad commoditates carnis“ ar-
bitrio abusi simus, toti servi peccati caroque
prorsus effecti; alteri vero crucis tuae hostibus
in direptionem ac servitutem dediti evaseri-
mus ac sicuf oves occisionis aestimati fueri-
mus? Propitiare, Domine; attende, Domine;
nobis, Domine, opitulare. Quod olim vulgo
dictitabant, synodo oecumenica opus esse ne-

gotiis componendis, id nos hodie perfecimus;

1. ἀφ᾽ οὗ C. — 2. ταῦτα om. Ü --- 3. τόπερ (!) Ü. — 4. χώλυσον I. — 5. σοῖς om. Ü. — 6. μηχέτι Ü. —
7. χωρίσωμεν I. — 8. τοῦτο post βασιλεῦ C. — 9. ἐπὶ μεγάλῳ AI. — 10. τουτωνὶ om. C. — 11. ἐχείνων C.
— 12. ἀπίης C. — 13. συνειθισθέντες C, moxque : εἰς ἀφορμὴν τῆς σαρκὺς τὴν υθερίαν. Non vidit
bonus Callistus haee esse verba Pauli ad Gal. v, 13. — 14. χατεχρισάμεθα A. — 15. τοόλον API.

a) Is. ıxıı, 10. — b) Gal. v, 15. — c) Ioan. xvır, 11, 21.— d) Gal. v, 13. — δ) Psal. xuım, 22; Rom,

a

ἘΠ

10°,

338 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

quod in manu nostra erat, contulimus; age
vero, da et ipse quae tua sunt, ut ea absol-
vantur quae suscepimus : etenim potestatem
habes, dummodo volueris, tuumque velle, opus
ipsum eflicere est. Dic et iam nobis, ut olim per
prophetam tuum* : Zece ego vobiscum sum,
et spiritus meus stetit in medio vestrum. Nam
si adfueris, cuncta ijam expedita planaque
fient.

2. Atque haec quidem mihi in praesentia op-
tanda duxi. Nunc iam ad te, beatissime Pater,
verba faciam. Quid est, quod tantopere con-
tendamus de innovata istiusmodi additio-
ne, quae corpus Christi concidit ac divulsit,
eosque, qui eius discipuli vocantur, hactenus
opinionum dissensione disiunxit? Quid istuc
longi ac diuturni iurgii atque inofhciosae fra-

trum despicientiae, eorumque, qui scandalum

patiuntur, abalienatio? Ecquid Patres damna- -

mus, dum praeter communes eorum tradi-
tiones alia sentimus ac dicimus? Cur illorum
fidem mancam reddimus, nostram vero quasi
perfectiorem inducimus? Οὐ praeter evan-
gelium, quod accepimus, aliud evangelizamus?
Ouis malevolus daemon nostrae invidit con-
cordiae atque unitati? Quis amorem fraternum
nobis ademit, diversum substituendo sacrifi-
cium, quod haud legitime offertur utpote citra
divisionem? Suntne ista animi apostolici et
paternae benevolentiae et fraternae caritatis?
An contra hominis scaevi, morosi, haud aegre
ferentis, quod omnes pereant? Equidem arbi-
tror, eum, quidissidium hoc invexit,tunicamque
Dominici corporis olim uno tenore contextam
laceravit, acerbiorem subiturum esse poenam,
quam qui Christum cruci adfıxerunt et omnium
actatum impii atque haeretici. At vero tibi e
contrario fas est, beatissime Pater, dummodo
volueris, disiuncta coniungere, medium pa-

rietem maceriae” convellere, divinae dispensa-

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- 12. ἐύάσχηνε Po: ἐῤάσχανε (". — 13. προσαγαγών I. — 1. ἐπὶ μὴ διαιρομένην ὦ. — 15. σκαιᾶς τινος :

σχαιοῦ ἄν Ü, MOXqUE διεστραμένου... ἡγουμένου. --- 16. ἀπόλλυντο C. — 17. τὸν : του A. — 18. μείζω C. —
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a) Agg. 11, 5-6. — b) Ephes. 11, 14.

15

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Ἄ

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ὃ ἔνζυμος ἄρτος, χαλὸς καὶ ὅ ἄζυμος: ἀλλ᾽ εἰ 3)

PATR. OR. — T. XVII. — F. 2.

[201] VII. — MARCI EPHESII ORATIO AD EUGENIUM PAPAM QUARTUM. 339

tionis opus perficere. Huius iam initium ipse
posuisti, amplissimis muneribus magnificisque
largitionibus illud auxisti : fastigium demum
imponere tibi placeat :neque enim alia occasio
occurret ea opportunior, quam Deus tibi hodie
concessit. Zeva in circuitu oculos tuos et vide“
canos venerabiles et augustos, lectulo iam
plerumque ac requie indigentes, finibus suis
extorres, ad tuam amplitudinem profectos, una
sola in Deum spe atque erga te amore fretos.
Intuere gloriae coronam iam consertam : hac
te redimiri ne moreris. Vulneravit alter, tu cica-
tricem contrahe; discidit alter, tu connecte; eni-
sus est alter ad malum insanabile reddendum,
tu enitere ut patratum facinus emendes, quasi
ne plane quidem accidisset. Quemdam e ve-
stris doctoribus audivi dicentem, temperamenti
gratia emendationisque nonnullorum, qui non
recte de fide sentirent, additionem huiusmodi
initio fuisse excogitatam : agitedum tempera-
menti gratia tollatur iterum, ut fratres recu-
peretis, quorum disiunctione vos exagitari
plane decet, nisi inhumani sitis. Mente mihi
recogita christianorum sanguinem singulis
diebus effusum, durissimam sub barbaris ser-
vitutem, Christi crucem probro datam; item
altaria subversa, pias domos complanatas, divi-
nas laudes exstinctas, sacra loca occupata, vasa
vestesque sacras direptas. Haec omnia per mu-
tuam pacem concordiamque avertenda fore
sperare licet, favente Deo, dummodo ferocem
illum inexorabilemque animum deponentes,
non abnuatis nobis infirmis morem gerere,
atque ea, quae nobis offensioni sunt, e medio
tollere. Si esca, inquit”, scandalizat fratrem
meum, non manducabo carnem in aeternum. Sic
et nunc, sanctissime Pater, bonus est panis

fermentatus, bonus et azymus. At vero si azy-

1. φιλοτιμίαις : εὐφημίαις I. — 2. μεγαλοδωρίαις U. — 8, καὶ τόπερ Ü. — 4. οὐ γὰρ εὑρήσει: ἐπιτ. (ΟΣ, omissis
ἄλλον οἱ χαιρὸν. --- 5. ἄλλον οἴη. AI. --- 6, σήμερον CO. 7. ἐπαναστάσας U. — 8. συνεχομένους Ü.— 9. αὐτὸς
σύναψον" ἐφιλ. ἕτερος om. C, addito καὶ ante ἀδιόρθ. el ἔσπευσεν Post χαχὸν. --- 10 φιλονείκισον C. — 11. ὡς
εἰμὴ δὲ C. — 12. τὴν ἀρχήν add. C post ἐγένετο. — 13. του 0m. C. — 14. σοφῶν : φιλοσόφων C. — 15. οὐχ
οὖν GC. — 16. πάντας C. — 17. λάδε omnes, quam scribendi rationem servandam duxi, nonnullis tamen
reluctanlibus rei grammalicae seriptoribus. — 18. βαρθάρων C. — 19. ἅπαντα C, praeeunte puncto. —
20. ἐθελήσετε C. — 21. εἰ γὰρ C, omisso φησί. — 22. χρέας (ὦ, ilemque lin. seq.,— 23. χαλὸς μὲν ὡσανεὶ
εἴπωμεν, χαὶ ὁ ἔνζ. C, posito puncto ante χαλός contra sententiam. — 24. εἰ om. ©.

a) Is. ıx, 4. — b) Rom. xıv, 21; I Cor. vııı, 13.

I

A

147;

340

mus scandalo sit minusque ad sacrificium
idoneus reputetur, et imperfectus et mortuus,
panisgue nequitiae“ in Scriptura appelletur,
cur non suscipiendusfermentatus, azymus vero
repellendus? Quoniam unus panis unum cor-
pus multi sumus, ait divinus apostolus”, zam
omnes de uno pane participamus. Ubi igitur de
uno pane haudquaquam participamus, constat
ne unum quidem nos corpus esse, neve alios
cum aliis conspirare, neve eodem motu cieri
Obsecro vos, ut idem ait“, per nomen Domini
nostri lesıu Christi, ut idipsum dicatis omnes,
et non sint in vobis schismata. Cum ergo non
idem dicamus, haud immerito magnum istud
insanabileque schisma ad hanc usque diem
inter nos habetur. Ubinam non idem dici-
mus? Non in occulto et clanculum et in pri-
vatis congressibus, quo res vulgus latere pos-
sit, sed in publico fidei symbolo, in baptismatis
confessione, in christiana tessera. Porro si quis
regium nummum adulterat, gravissima cense-
tur poena dignus, is qui commune professionis
christianae signum corruperit, quonam tandem
iure censuerit, se leviorem tanto facinore
poenam soluturum?

3. Rem vero, ut se habeat, considera. Olim
dicebamus plane idem, neque in nobis erat
schisma, et tunc patribus ipsis utrique pro-
fecto conspirabamus. Nunc autem, cum non
idem dicamus, quomodo, quaeso, utrique
habemus? Ac nos quidem eadem certe dum
dicimus atque olim, et nobiscum ipsi con-
spiramus et cum Patribus nostris et vobis-
cum etiam, si vera dicere velletis; vos autem
cum recentiora adsciveritis, primum quidem
a vobismetipsis, deindea communibus Patribus,
tandem a nobis etiam dissentiatis necesse est.
QOuidni ad optimam illam concordiam redea-
mus, quae nos et nobisnıetipsis et invicem et

cum Patribus plane consentientes ostendet, et

1. ἧττον (ὐ. — 2. τῇ ἁγίᾳ γραφῇ Ü. — 3. ol πολλοὶ ἐσμὲν C. — 4. Post ἑνὸς ἄρτου habetur in GC intra
parenthesin : καὶ οὐκ ἀζύμου φησίν. — 5. ὅπου ἄρα---μετέχομεν om. A. — 6. ἕν ἐσμεν : σύνεσμεν (ἃ, --- 7. ἄρα OM.
©. — 8. ἐστιν I: ἐστι χαὶ μέχρι τῆς σήμερον C. Item χαὶ post ἐστι scripserat A, at voculam dein delevit.

9. σχίσματα (ΟΣ, — 10. δὲ om. IC. — 11. ἑκάτερος C. — 12. λέγομεν ἅπερ χἂν τότε C. — 13. συνεφωνοῦμεν
C. — 14. χαὶ ὑ I. — 15. ἐθέληται A. — 16. δὲ : δ᾽ I. — 17. γε om. I. — 18. ἐπανίομεν AI. — 19. ἀλλήλοις :

ἄλλοις I. — 20. ἡμᾶς om. C.

a) ICor. v,8.—b)ICor.x,

DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

17.— c) 1 Cor. 1, 10.

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δόξειε δοῦναι τοῦ πλημμελήματος:

3. Σχόπει δὲ οὕτως. ᾿Ελέγομέν ποτε τὸ αὐτὸ
δηλονότι, nal οὐκ ἦν ἐν ἡμῖν σχίσμα ὃ" τότε δὲ "ῦ
δήπου καὶ τοῖς πατράσι συνεφωνοῦμεν ἀμφότεροι"
γῦν δέ, ὅτε μὴ τὸ αὐτὸ λέγομεν, ὅπως ἄρα ἑχά-
τεροι "! ἔχομεν; Ἡμεῖς μὲν δὴ τὰ αὐτὰ λέγοντες "5,
ἅπερ χαὶ τότε, καὶ Aulv αὐτοῖς συμφωνοῦμεν 1}
καὶ τοῖς πατράσιν ἡμῶν χαὶ ὑμῖν IN, ἂν ἐθέλητε

3216

SE, -
τἀληθῆ λέγειν" ὑμεῖς δὲ "Ὁ ἐπεισαγαγόντες χαινό-

- \ -Ὁ- με
τερα, πρῶτον μὲν πρὸς ὑμᾶς αὐτούς, εἶτα πρὸς
x x r ΕΣ Ὁ, 17 \ Ἶ x
τοὺς χοινοὺς πατέρας, ἔπειτα δέ γε! χαὶ πρὸς
ER δ
ἡμᾶς διαφωνεῖν ἀναγχάζεσθε. Καὶ τί μὴ πρὸς τὴν
\ > G -
χαλὴν ἐχείνην συμφωνίαν ἐπάνιμεν 'ὅ, ἣ χαὶ ἡμῖν
αὐτοῖς χαὶ ἀλλήλοις (" καὶ τοῖς πατράσιν ἡμᾶς 3
€ ἌΝ [4 = > 5 - x x a - x
δμο᾽ λόγους ἀποφανεῖ, καὶ τὸ σχίσμα περιελεῖ, xal

’ GR - \ Ra ΕἸ x ΕἸ ‚
συνάψει τὰ διεστῶτα, χαὶ πᾶν ἀγαθὸν ἐργάσεται;

2

|

'
Ι
|
|

\ m Er -
Ναὶ πρὸς τῆς Τριάδος αὐτῆς" ναὶ πρὸς τῆς χοινῆς
ἐλπίδος, ἐφ’ A! πεποίθαμεν χαὶ πεποίθατε, μὴ

43 \ Kur.) , rm > [4
περιϊδητε χενοὺς xal ἀπράχτους ἡμᾶς ἀπελθόντας.
« x σ΄ - » -
Υπὲρ Χριστοῦ πρεσθεύομεν, εἷς τοῦ Θεοῦ

- Bach \ 03 , Ξ
παρακαλοῦντος δι’ ἡμῶν μὴ ἀτιμάσητε τὴν
πρεσθείαν" μὴ τοὺς χόπους ἐξουθενήσητε 3" μὴ τὰς
εὐχὰς ἀκάρπους ἐλέγξητε" μὴ τὸ θέλημα τῶν ἐχθρῶν
> % ’ x N x x x k 35 \ \ ’
Exrehnpwante: μὴ τὸν χοινὸν ἐχθρὸν καὶ πολέμιον
ἐπεγγελάσχι" ἡμῖν ὡς πρότερον συγχωρήσητε"
μὴ τὸν Θεὸν χαὶ τὸ Πνεῦμα αὐτοῦ τὸ ἅγιον λυπη-
θῆναι παρασκευάσητε", Μετέωρός ἐστι πᾶσα ψυχὴ
χαὶ ἀχοὴ πᾶσα, τὴν ὑμῶν ἀναμένουσα γνώμην.
Av? ἐθελήσητε νεῦσαι πρὸς τὴν εἰρήνην ὃ χαὶ
τὰ σχάνδαλα Ex μέσου περιελεῖν, ἤρθη τὰ τῶν
χριστιανῶν, πέπτωχε τὰ τῶν ἀσεδῶν, ἔπτηξαν οἱ
μισοῦντες ἡμᾶς χαὶ τὸν οἰχεῖον προεγνώχασιν
ὄλεθρον. Ei δ᾽ (ὃ μὴ γένοιτο) τοὐναντίον ἐχδαίη
καὶ τὸ πονηρὸν ἔθος τῆς διαστάσεως ἐπιχρατήσειε

τοῦ χοινῇ "

συμφέροντος, ἐγὼ μὲν οὐχέτι δύναμαι
περαιτέρω λέγειν χαὶ τῷ παθει συγχέομαι" Θεὸς
δὲ μόνος 'ῦ ὃ πάντα δυνάμενος "! ἐπανορθώσειε τὴν
> hi x 2 > _ A - ΝΗ sc δ᾽ ’ 12
ὑχχλησίαν αὐτοῦ, ἣν τῷ ἰδίῳ ἐξηγοράσατο
a \ \ „ » Er [4 5» > .- \
αἵματι, καὶ τὸ θέλημα αὐτοῦ, ὡς ἐν οὐρανῷ, καὶ
SR n ἐξ
ἐπὶ τῆς γῆς γενέσθαι παρασχευάσειεν᾽ ὅτι αὐτῷ
(2 NIE 13 ἂν \ , 6} x
πρέπει 2όξα 1?, τιμὴ χαὶ προσχύνησις εἰς τοὺς

ἐξ ee
αἰῶνας τῶν αἰώνων, ἀμήν.

[203] VII. — MARCI ΕΡΗΒΒΙΙ ORATIO AD EUGENIUM PAPAM QUARTUM. 341

schisma auferet, et disiuncta coniunget, et
quodvis bonum perficiet? Nae per 'ipsam
Trinitatem! nae per communem spem, in qua
fiduciam reposuimus ac reposuistis, ne permit-
tatis ut sine fructu et re infecta abeamus. Pro
Christo legatione fungimur, tanguam Deo
exhortante per nos“ : ne ignominia adfıciatis
legationem; ne labores cassos reddatis, ne
preces infructuosas praestetis, ne voluntatibus
hostium obsequamini; ne sinatis communem

nostrum inimicum et perduellem nobis ut prius
irridere; ne faciatis ut Deus eiusque Spiritus
sanctus contristetur”. Haeret quivis animus ac
quivis auditus sententiae vestrae exspectatione
suspensus. Quod si ad pacem ultro propenderi-
tis scandala e medio remoturi, iam christiano-
rum in melius, impiorum in peius res abeunt,
expavescunt qui nos oderunt, suamque prae-
sagiunt perniciem. Sin autem (quod absit!)
contrarium acciderit, atque omnium commodo
pravus dissidendi mos praevaluerit, ego quidem
iam non possum longius pergere angore pertur-
batus; Deus autem, qui omnia potest, Ecclesiam
suam restituat, uam proprio redemit sanguine,
ipseque faciat, ut quae voluerit, ut in caelo, sic
et in terra compleantur, quoniam decet eum

gloria, honor et adoratio in saecula saeculorum,

amen.
1. ἐφ' ἧς (. — 2. Θεοῦ : Χριστοῦ Ü. — 3. μὴ τοὺς x. ἐξουθ. om. C. — A. χοινὸν ἡμῶν ἐχ. C. — 5. ἐπιγελάσαι
C. — 6. παρασχευάσηται A. — 7. ἂν : ἢν ©. — 8. εἰρήνην : ἀγάπην Ü. — 9. τοῦ κοινοῦ καὶ συμφ. (. —
10. μόνος om. (Ὁ. — 11. ὁ παντοδύναμος I. — 12. ἐξηγόρασεν C. --- 13. Quae post δόξα habentur, desunt in 1.

a) I Cor. v, 20. — b) Eph. ıv, 30.

\ = Sch ὩΣ ὁ ᾿

Ἵ ; 7 Be un
; ἐξ
Ir ST
x f 5
y
ΤᾺ
ἊΝ ζ

ἢ vi τς u

Ambros.

Ἢ : TESTIMONIA A MARCO EPHESIO COLLECTA, QUIBUS PROBATUR,

Ἢ 202.26:

ὃ UT AIT, SPIRITUM SANCTUM E SOLO PATRE PROCEDERE.

TESTIMONIA, QUAE DILIGENTISSIME
ET ACGURATISSIME COLLEGIMUS CUM
EX PROPHETIS ET EVANGELIIS, ΤΌΝ
EX APOSTOLIS SANGTISQUE PATRI-
BUS DE SPIRITU SANCILO, QUIBUS
PROPRIE AC VERE PROBATUR EX
PATRE SOLO PROCGEDERE SPIRITUM
SANCTUM, NON AUTEM EX FILIO.

1. Davidis dicentis Psalmo XXA11” : Verbo
Domini caeli firmati sunt, et Spiritu oris eius

omnis virtus eorum.

>. Psalmo CXLII‘ : Spiritus tuus bonus
deducet me in terram rectam.

3. Psalmo CXXXVII" : Quo ibo a Spiritu
tuo, et quo a facie tua fugiam?

4. Psalmo 1." : Et Spiritum sanctum tuum
ne auferas a me.

5. Psalmo CI" : Emittes Spiritum tuum, et
creabuntur.

6. Et Isaias“ : Spiritus Domini super me,
propter quod unxit me, evangelizare pauperi-
bus misit me, sanare contritos corde, praedi-

care captivis remissionem et caecis visum.

7. Ex evangelio secundum Matthaeum\

Cum autem tradent vos, nolite cogitare quo-

1. Verba ψαλμὸς py6 bis seripla ad oram codie

ΠΆΣΗΣ ἘΠΙΜΕΛΕΙΑΣ ΚΑΙ ἌΚΡΙΒΕΙΑΣ
’EK TE ΠΡΟΦΗΤΩΝ ΚΑΙ EYATTEAION, ἢ
ἈΠΟΣΤΌΛΩΝ TE ΚΑΙ TON ἍΓΙΩΝ &
HATEPON ΠΕΡῚ ΤΟΥ "ATIOY INEYMA- 5
TO!, MAPTYPOYE\I ΚΥΡΙΩΣ ΚΑΙ
ἌΛΗΘΩΣ, ὍΤΙ ’EK ΤΟΥ NATPOX MO- 2
ΝΟΥ ’EKNOPEYETAIL TO ΠΝΕΥ͂ΜΑ TO
ἍΓΙΟΝ, OYXI AE ΚΑΙ ΕΚ ΤΟΥ ΥἹΟΙ͂Σ

x

᾿ ἊΣ ᾿ Bee

α΄. Τοῦ Awvid λέγοντος, ψαλμὸς I To 1
-,ὔ m ‚ ’ e ’ \ ’ , \ “-
λύγῳ τοῦ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, χαὶ τῷ
4 ἵ ! ᾽ Op;
Πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἣ δύναμις

' ἣ μ

αὐτῶν. ᾿
Su ἢ

β΄. Ψαλμὸς! ομθ' TO Πνεῦυ Δ σου τὸ ἀγαὐὸν
en = ER e e} ὙΠ ὖ0 1 ke
ὁδηγήσει με ἐν γῇ εὐθείᾳ.
«. ἹΡαλμὸς okn' Ποῦ πορευθῶ ἀπὸ τοῦ Πνεύ- |
ματός σου, χαὶ ἀπὸ τοῦ προσώπου σου ποῦ φύγω; 3
δ΄. Paruog ν' Kat τὸ Πνεῦμά σου τὸ ἅγιον μὴ |

> ᾽ὔ DE 233 m
ἀντανέλῃς" ἀπ᾿ ἐμοῦ.

ξαποστελεῖς τὸ Πνεῦμα ῳ

͵ ἈΞ πὰ τς
ε΄. Paruog ργ᾽ Kate
σου, χαὶ χτισθήσονται ".
ε΄. Καὶ ὃ Ἡσαΐας" Πνεῦμα Κυρίου ἐπ᾽ ἐμέ, |

© oe ν [7] » κοὐ Be, 2 |
οὗ εἵνεχεν ἔχρισέ ' με, εὐαγγελίσασθαι πτωχοῖς an
ἐσταλχέ με, ἰάσασθαι τοὺς συντετριμμένους τὴν |
» nr "» ῃ y τ ΟΝ
χαρδίαν, χηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἡ
ἀνλδλεψιν. Ρ
᾿ ;

U. Ἔχ τοῦ κατὰ ΜΠατθαῖον εὐαγγελίου".

“ δι 2’ € > N 4 Ban
Ὅταν δὲ παραδώσωσιν ὑμᾶς, μὴ μεριμνήσητε πὼς

is, lum hie, tum ante versiculum sequentem, qui

praeterea litteris rubris exaralus est, — 2. ἀντανέλεις A. — 3. χτισθείσονται A. — Li. ἔχρησέ A.

ΑἹ Ambrosianus 653, f. 26-33” (= A). — Exstal Demetracopulus in libro : "Ophöänkos Ἑλλάς (in-8°,
eliam eadem collectio, praevi a ad Palaeologum Lipsiae, 1870), p. 101. Suos singulis teslimonils
imperalorem epistola, in codieibus Mosquensi- numeros addidi, quo melius lectoris commodo
bus 208 (nune 250), f. 622-635, et 335 (nunc 240), eonsuleretur. — b) Ps. xxxII, 6..— 6) PS. CXLII,

10. — d) Ps. cxxxvım, 8. — 6) Ps. ἢ, 13.

f. 76-89, quos adire non lieuit. Prima epislo-
lae ad imperalorem verba protulit Andronicus

ἢ Ps. cııız 30. — 5) Is. ıx1, 1.—h) Mat. x, 19.

[205]
ἢ τί λαλήσητε᾽ οὐ γὰρ ὑμεῖς care! οἱ λαλοῦντες,
ἀλλὰ τὸ Πνεῦμα τοῦ Πατρὸς ὑμῶν τὸ λαλοῦν ἐν
ὑμῖν.

n. Καὶ μετ᾽ ὀλίγον" Εἰ δὲ ἐν Πνεύματι Θεοῦ
ἐγὼ ἐχδάλλω τὰ δαιμόνια, ἄρα 5 ἔφθασεν ἐφ᾽ ὑμᾶς
A βασιλεία τοῦ Θεοῦ.

θ΄. Ἐκ τοῦ κατὰ “ουχᾶν εὐαγγελίου" Εἰ δὲ
ἐν δαχτύλῳ Θεοῦ ἐκδάλλω τὰ δαιμόνια, ἄρα " ἔφθα-
σεν ἐφ᾽ ὑμᾶς ἢ βασιλεία τοῦ Θεοῦ.

ι. Κατὰ ᾿Ιωάννην᾽ Καὶ ἐγὼ ἐρωτήσω τὸν
Πατέρα, καὶ ἄλλον Παράκλητον δώσει ὑμῖν, ἵνα
μένη μεθ᾽ ὑμῶν εἰς τὸν αἰῶνα, τὸ Πνεῦμα τῆς
ἀληθείας.

ια΄. Καὶ πάλιν" " Ὁ δὲ Παράχλητος, τὸ Πνεῦμα
τὸ ἅγιον, ὃ πέμψει ὃ Πατὴρ ἐν τῷ ὀνόματί μου,
ἐχεῖνος ὑμᾶς διδάξει πάντα ἃ εἶπον ὑμῖν.

ι6΄. Ὅταν δὲ ἔλθη ὃ Παράχλητοςὅ, ὃν ἐγὼ
πέμψω ὑμῖν παρὰ τοῦ Πατρός, τὸ Πνεῦμα τῆς
ἀληθείας, ὃ παρὰ τοῦ Πατρὸς ἐχπορεύεται, ἐχεῖνος
μαρτυρήσει" περὶ ἐμοῦ.

ιγ΄. ᾿Εὰν γὰρ ἐγὼ μὴ ἀπέλθω, ὁ Παράχλητος
οὐχ ἐλεύσεται πρὸς ὑμᾶς" χαὶ ἐλθὼν ἐχεῖνος, ἐλέγξει ἴ

Er Wr 5
τὸν χύσμον περὶ ἁμαρτίας χαὶ δικαιοσύνης.

ἀλλ᾽ οὐ

κ΄ a ἢ
δύνασθε βαστάζειν ἀρτι" ὅταν δὲ ἔλθη ἐχεῖνος, τὸ

7 v \ -
ιδ΄, Ἔτι πολλὰ ἔχω λέγειν ὑμῖν,
Πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς πᾶσαν τὴν
> ᾿ ΓῚ Er 3
ἀλήθειαν" οὐ γὰρ λαλήσει ἀφ’ ἑαυτοῦ, ἀλλ᾽ ὅσα ἂν
ἀχούση, λαλήσει, καὶ τὰ ἐρχό ὰ λεῖ ὑμῖ
n, λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν.
> - Pl “ Dr ΣᾺ ΩΣ
ὑχεῖνος ἐμὲ δοξάσει, ὅτι ἐχ τοῦ ἐμοῦ λήψεται χαὶ
ἀναγγελεῖ ὑμῖν.
, , [7 r " - »-
ιε΄, Πάντα ὅσα ἔχει ὃ Πατήρ, ἐμά ἐστι" διὰ τοῦτο

N m m E 6 n
εἶπον ὅτι Ex τοῦ ἐμοῦ λαμιάνει aut ἀναγγελεῖ ὑμῖν.

>» - mo Ὁ UT
ις΄. ’Ex τῶν ΠΙράξεων, Πέτρου 1, δεξιὰ οὖν
τοῦ Θεοῦ ὑψωθείς, τήν τε ἐπαγγελίαν τοῦ ἁγίου
’ \ \ -Ὁ --- r
Πνεύματος λαδὼν παρὰ τοῦ Πατρός, ἐξέχεε τοῦτο, ὃ
γῦν ὑμεῖς βλέπετε χαὶ ἀχούετε.
᾿ Bein en ,
ιζ΄. Τοῦ αὐτοῦ ἐκ τῆς κατηχήσεως πρὸς τὸν
ἌΡ w 7. »
αὐτοῦ μαθητὴν Κλήμενται “Ὅπως διαδλέψαντες

ἽΝ
οἱ ἄνθρωποι πιστεύσωσιν εἰς ἕνα Θεὸν πατέρα παν-

1. ἐσταὶ A. — 2. ἄρα A; item versiculo 566. —
7. ἐλέγξη A. — 8. δύνασθαι A. — 9. ὁδηγήση A.

a) Mat. xı1, 23. — b) Lue. xı, 20. — c) Ioan. ΧΙΝ,
16. — d) Ibid., 26. — e) Ioan. xv, 26. — ἢ) Ioan.,
ΧΥΙ, 7. —g) Ibid., 12. — h) Ibid., 15.—i) Act. Apost.,

VII. — TESTIMONIA A MARCO EPHESIO COLLECTA. 343

modo aut quid loquamini : non enim vos estis
qui loquimini, sed Spiritus Patris vestri qui
loquitur in vobis,

8. Et post pauca:“ Si autem in Spiritu Dei
eiicio daemones, igitur pervenitin vos regnum
Dei.

9. Ex evangelio secundum Lucam” : Porro si
in digito Dei eiicio daemonia, profecto perve-
nit in vos regnum Dei.

10. Secundum loannem‘ : Et ego rogabo
Patrem, et alium Paracletum dabit vobis, ut
maneat vobiscum in aeternum, Spiritum veri-
tatis.

11. Et rursus® : Paracletus autem Spiritus
sanctus, quem mittet Pater in nomine meo,
ille vos docebit omnia quaecumque dixi vobis.

12. Cum autem® venerit Paracletus, quem
ego mittam vobis a Patre, Spiritus veritatis,
qui a Patre procedit, ille testimonium perhibe-
bit de me.

13. Si enim' non abiero, Paracletus non
veniet ad vos; si autem abiero, mittam eum ad
vos. Et cum venerit ille, arguet mundum de
peccato et de iustitia.

14. Adhuc* multa habeo vobis dicere, sed
non potestis portare modo : cum autem vene-
rit ille Spiritus veritatis, docebit vos omnem
veritatem : non enim loquetur a semetipso?
sed quaecumque audiet loquetur, et quae ven-
tura sunt annuntiabit vobis. Ile me clarifica-
bit, quia de meo accipiet, et annuntiabit vobis.

15. Omnia" quaecumque habet Pater, mea
sunt. Propterea dixi, quia de meo accipiet et
annuntiabit vobis.

16, Ex Actibus, Petri‘ : Dextera igitur Dei
exaltatus, et promissione Spiritus accepta a
Patre, effudit hunc quem vos videtis et auditis.

17. Eiusdem, e catechesi ad Clementem
eius) : Ut

spexerint, credant in unum Deum Patrem

homines, cum

discipulum per-

.wiver A. — 5. Παράχλειτος A. — 6. μαρτυρίσει A. —
11,23. — ἢ) Epitome de gestis Petri, n. 17 =
P.1@.,2822}, 6, 480FA.

zu

220%.

1
1

νι
ε

νὼ PATER ER? -
Ξ των ΕἾΝ
344 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. [206] =

omnipotentem, et in unigenitum eius Filium
ex eo ante saecula arcane genitum, et in
Spiritum sanctum ex eodem Patre ineflabiliter
procedentem; atque unum Deum agnoscant
in tribus personis, principio carentem, finis
expertem, aeternum, perpetuum.

18. E prima ad Corinthios epistola® : Nobis
autem revelavit Deus per Spiritum suum :
Spiritus enim omnia scrutatur, etiam profunda
Dei. OQuis enim hominum scit quae sunt ho-
minis, nisi spiritus hominis, qui in ipso est? Ita
et quae Dei sunt, nemo cognovit, nisi Spiritus
Dei. Nos autem non spiritum huius mundi ac-
cepimus, sed Spiritum, qui ex Deo est, ut
sciamus quae a Deo donata sunt nobis.

19. Ex epistola ad Romanos" : Vos autem
in carne non estis, sed in spiritu, si tamen
Spiritus Dei habitat in vobis. Si quis autem
Spiritum Christi non habet, hic non est eius.
Si autem Christus in vobis est, corpus quidem
mortuum est propter peccatum, spiritus vero
vivit propter iustificationem. Quod si Spiritus
eius, qui suscitavit lesum a mortuis, habitat in
vobis, qui suscitavit lesum Christum a mortuis
vivificabit et mortalia corpora vestra propter
inhabitantem Spiritum eius in vobis.

20. Ex epistola ad Galatas‘ : Quoniam autem
estis filii, misit Deus Spiritum Filii suiin corda
vestra clamantem : Abba, Pater.

21. Ad Titum" : Salvos nos fecit per lava-
crum regenerationis et renovationis Spiritus
sancti, quem efludit in eos abunde per lesum
Christum Salvatorem nostrum.

22. Sancti Dionysii e libro secundo de divinis
nominibus® : Et Spiritus veritatis, qui est, qui
a Patre procedit.

23. Ex eodem libro' : Verum etiam ea quae
supersubstantialis illius divinae generationis
sunt, inter se minime reciprocantur, adeo ut
solus Pater fons sit in supersubstantiali Dei-
tate, atque ita Pater non sit Filius, neque Fi-
lius sit Pater.

’ ὶ » x γὼ Ὁ τ 95» τρῶν γι x BR |
TOXPATODR, Kat εἰς τὸν μονογενὴ αὐτου τιον τὸν προ

m +, > > Lee} , ’ \ 5
τῶν αἰώνων ἐξ αὐτοῦ ἀφράστως γεννηθέντα, χαὶ εἰς

x “- δ Ὁ. x 3% ) Ὁ Er \ > ’ "7
τὸ Πνεῦμα τὸ ἅγιον τὸ ἐξ αὐτοῦ τοῦ Πατρὸς ἀρρήτως

ἐκπορευόμενον; ἕνα Θεὸν γνωρίζοντες ἐν τρισὶν

e , Υ 3 ‚ 3r we
υποστάσεσιν, ἄναρχον, ἀτελεύτητον, αἰώνιον χα

ἀΐδιον.

ιη΄. "Ex τῆς πρὸς Κορινθίους πρώτης ἐπι-

στολῆς" "Huiv δὲ 5 Θεὸς ἀπεκάλυψε διὰ τοῦ Πνεύ-

ατος αὐτοῦ" τὸ γὰρ πνεῦμα πάντα ἐρευνᾷ, χαὶ τὰ
μ Y οἷ

βάθη τοῦ Θεοῦ. Τίς γὰρ οἶδεν 2 ἀνθρώπων τὰ τοῦ

> , 2 \ x m -Ὁ 3 ’ x >
ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν

αὐτῷ; Οὕτω χαὶ τὰ τοῦ Θεοῦ οὐδεὶς οἶδεν 5 εἰ μὴ τὸ
Πνεῦμα τοῦ Θεοῦ. Ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ
χόσμου ἐλάδομεν, ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ Θεοῦ,
[1 am ΑἸ N Ὁ m , =

ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ Θεοῦ γαρισθέντα ἡμῖν.

3

WW. Ἔχ τῆς πρὸς “Ρωμαίους ὃ ἐπιστολῆς"

Ὑμεῖς δὲ 00x ἐστὲ ἐν σαρχί, ἀλλ᾽ ἐν πνεύματι,
εἴπερ πνεῦμα Θεοῦ οἰκεῖ ἐν ὑμῖν, Εἰ δέ τις πνεῦμα
Χριστοῦ οὐχ ἔχει, οὗτος ἡ οὐχ ἔστιν αὐτοῦ" εἰ δὲ
ἣν 5 r - x \ - x BE: ΄
Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεχρὸν δι᾿ ἁμαρτίαν,
τὸ δὲ πνεῦμα ζωὴ διὰ " δικαιοσύνην" εἰ δὲ τὸ πνεῦμα
τοῦ ἐγείραντος ᾿Ιησοῦν ἐχ νεχρῶν «οἰκεῖ ἐν ὑμῖν,
I) , ’ Ὁ r x 5 ΄-ς- 4
ὃ ἐγείρας ᾿Ιησοῦν Χριστὸν Ex vexpwmv.> ζωοποιήσει
x a} MR 4 c Ὁ x x 5 m ’ -
χαὶ τὰ θνητὰ σώματα ὑμῶν διὰ τὸ ἐνοικοῦν αὐτοῦ

πνεῦμα ἐν ὑμῖν. 3

x. Ex τῆς πρὸς Γαλάτας" Ὅτι δέ ἐστε υἱοί,
ἐξαπέστειλεν ὃ Θεὸς τὸ πνεῦμα τοῦ Υἱοῦ αὐτοῦ εἰς
τὰς χχρδίας ὑμῶν, κρᾶζον Τ' ᾿Αδδᾶὰ ὃ ὁ πατήρ.

r Yyır n m

χα΄. Πρὸς Τίτον" ἔσωσεν ἡμᾶς διὰ λουτροῦ

παλιγγενεσίας καὶ ἀναχχαινώσεως Πνεύματος ἁγίου,

οὗ ἐξέχεεν ἐφ᾽ ἡμᾶς πλουσίως διὰ ᾿Ιησοῦ Χριστοῦ
τοῦ Σωτῆρος ἡμῶν.

χϑ΄, Tov ἁγίου ΖΠονυσίου ἐκ τοῦ δευτέρου
λύγου περὶ θείων ὀνομάτων" Καὶ τὸ Πνεῦμα τῆς
ΕῚ Ψ x Ν \ m x > ‘
ἀληθείας, τὸ ὄν, ὃ παρὰ τοῦ [Πατρὸς ἐχπορεύεται.

χγ΄. Ex tor αὐτοῦ λόγου" ᾿Αλλ᾽ ὅτι καὶ τὰ τῆς
΄ ’ ’ e > [3 .ν Μ'
ὑπερουσίου θεογονίας οὐχ ἀντιστρέφει πρὸς ἄλληλα"
* ‚ ES state ’ , ec ΄

μόνη δὲ πηγὴ τῆς ὑπερουσίου θεότητος ὃ Πατήρ,

οὐχ ὄντος ΥἹοῦ τοῦ Πατρὸς οὐδὲ Πατρὸς τοῦ ΥἹοῦ.

1. Κορινθίης A. — 2. εἶδεν Α΄ -- 8, Ῥωμαίους : Κορινθίους πρώτης A. Testimonium aliquod exeidisse
suspicor. — 4. οὗτος A. — 5. διχδικαιοσύνην Α. --- 6. οἰχεῖ — ἐχ νεχρῶν om. A — 7. χράζων A. — 8. ἀδθά A.
a) I Cor. 11, 10-42. — b) Rom. vın, 9-11. — c. 637, A. Verba sunt Ioannis, xv, 26. — f) Ibid.,
e) Gal. ıv, 6. — d) Tit. Π|, 5. - 6) Ρ. 6., t. 3, e. 641, Ὁ.
9

--

᾿ πηγαία θεότης ὃ Πατήρ, 5 δὲ Υἱὸς καὶ τὸ Πνεῦμα
- Υ [4 > “ \ , x
τῆς θεογόνου θεότητος, εἰ οὕτω» χρὴ φάναι, βλαστοὶ
᾿ θεόφυτοι χαὶ οἷον ἄνθη χαὶ ὑπερούσια φῶτα, πρὸς
1 [7

BB τς , ͵ Se,
τῶν ἱερῶν λογίων παρειλήφαμεν". “Ὅπως δὲ ταῦτά

> ΟῚ 7 58: «ὦ » > m RN ,
ἐστιν“. OUTE εἴπειν OUTE ἐννοησαι OUVATOV.

᾿ς χε΄. Τοῦ αὐτοῦ περὶ μυστικῆς θεολογίας κε-
5 => - wo m m
᾿ φάλαιον γ᾽ Πῶς ἐχ τοῦ ἀύλου nal ἀμεροῦς ἀγαθοῦ
v2 [Bun ΡΟΝ ΡΥ ῃ 32/7 m
τὰ ἐγκάρδια τῆς ἀγαθότητος ἐξέφυ φῶτα.
ir Ὡς « ch
‚ ς΄. Τοῦ ἁγίου ᾿Αθανασίου ἐκ τῆς πρὸς
ες r > An = K \ \ Ψ PETER
_ <E0RTELWVR ETLOTOANG αι γὰρ ὥσπερ γεννημὰ
- 4. e} u x x - \
μονογενὲς ὃ Υῖός ἐστιν, οὕτω χαὶ τὸ Πνεῦμα παρὰ
τοῦ Υἱοῦ διδόμενον καὶ πεμπόμενον χαὶ αὐτὸ ἕν ἐστι
χαὶ οὐ πολλά, οὐδὲ ἐκ πολλῶν Ev, ἀλλὰ μόνον αὐτὸ
PEN ET m Yen nm ym ,
Πνεῦμα" ἑνὸς γὰρ ὄντος τοῦ Υἱοῦ τοῦ ζῶντος Λόγου,
μίαν εἶναι δεῖ τελείαν χαὶ πλήρη τὴν ἁγιαστικὴν nal
φωτιστιχὴν ζωὴν οὖσαν ἐνέργειαν αὐτοῦ χαὶ δωρεάν,
ἥτις γε ἐχπορεύεσθαι λέγεται Ex Πατρός, ἐπειδὴ ὃ
Be, τὰ To REN, P
ἐχ τοῦ Λόγου τοῦ παρὰ τοῦ Πατρὸς ὁμολογουμένως

Ber Δ 5 “᾿ ν᾿
ἐχλάμπει χαι ἀποστέλλεται χαι ὁιόοται.

i N ee En Ε: ἐς ΤΆΣ
χζ, Tov αὐτοῦ ἐκ τοῦ λόγου του περὶ του
z Ἴ Ξ = a
ἁγίου Πνεύματος" Εἰ ἐφρόνουν ὀρθῶς περὶ τοῦ
Υἱοῦ, ἐφρόνουν ἂν ὑγιῶς χαὶ περὶ τοῦ Πνεύματος,
ὃ παρὰ τοῦ Πατρὸς ἐχπορεύεται, χαὶ τοῦ ΥἹοῦ ἴδιον
Υ 93. >. IS - Ξ \ »"Ἤ "»
ὄν, παρ᾽ αὐτοῦ δίδοται τοῖς μαθηταῖς χαὶ πᾶσι τοῖς
πιστεύουσιν εἰς αὐτόν.

χη. Τοῦ αὐτοῦ ἐκ τοῦ λόγου οὗ ἡ ἀρχή"
Πιστεύομεν εἰς ἕνα θεόν" Τὸ δὲ Πνεῦμα τὸ ἅγιον
'Φ ΄ a m ’ ang 5 - \

ἐχπόρευμα ὃν τοῦ Πατρός, ἀεί ἐστιν Ev ταῖς χερσὶν
τοῦ πέμποντος Πατρὸς καὶ τοῦ φέροντος ΥἹοῦ.

ἢ 2 x = SEE
x. Τοῦ αὐτοῦ ἐκ τοῦ τεσσαρακοστοῦ ἕχτου
χεφραλαίου" Θεὸς ἣ πάντων ἀρχὴ χατὰ τὸν Ἀπό-

, ἐφ᾽ ᾿ τ
στολον λέγοντα᾽ Εἷς θεὺς ὁ ΠΙᾳατήρ, ἐξ οὐ τὰ
, « ’ 5» -Ὡ -
πάντα" χαὶ γὰρ ὃ Λόγος ἐξ αὐτοῦ γεννητῶς καὶ τὸ

“ » "-Ὁ- ne
Πνεῦμα ἐξ αὐτοῦ ἐχπορευτῶς.

ὧς

Ἡ ὃ

Κ΄. [4 3 n m
πρώτη ἁγία καὶ οἰχουμενιχὴ σύνοδος ταῦτα πρὸς τὸν

G -

λ΄. Συνύδου οἰχουμενικῆς πρώτης.
3 Ὁ , > ’ \ Ὁ [4
ἀποροῦντα φιλόσοφον ἀπεχρίνατο διὰ τοῦ μακαρίου

1. παρηλήφαμεν A. — 2. ἐστι A. — 3. ἐπεὶ δὴ.

a) Ibid., 645, B. — b) T. οἷδε c. 1033 A. —
ΡῈ G., τ. 96: 6. 577-579. — d) Ibid., c. 533 B.
Idem liber est atque epistola illa ad Serapionem.

-- 6) P. @.,t.25,c. 208 A. — ἢ Libri videlicet

VII. — TESTIMONIA A MARCO EPHESIO COLLECTA.

345

24. Ex eodem libro* : Rursum a Scripturis
sacris accepimus, Patrem quidem esse fontem
in divinis, Filium vero ac Spiritum sanctum
germana a Deo sata, si dictu fas sit, ac velut
flores Juminaque supersubstantialia divinitatis
Deum producentis. OQuonam autem pacto haec
sese habeant, neque eloqui neque intelligere
valemus.

25. Eiusdem de
pite III’ : Quomodo ex immateriali et indi-
viduo bono intima ista bonitatis Jumina pul-

Mystica theologia, ca-

lularint.

26. Sancti Athanasii ex epistola ad Serapio-
nem‘ : Nam quemadmodum proles unigenita
est Filius, sic et Spiritus, qui a Filio datur et
mittitur, unus item est, non multi, neque ex
multis unus, sed solus ipse Spiritus est. Quia
enim unus est Filius qui et vivens est Verbum,
unam quoque esse necesse est perfectam et
plenam, sanctificantem et illuminantem, viven-
tem eius efficaciam, et donum quod ex Patre
producere dicitur, quia ex Verbo, quod ex
Patre esse conceditur, effulget, et ab eodem
mittitur et datur.

27. Eiusdem ex eius libro de Spiritu sancto":
Si recte de Verbo sentirent, recte quoque de
Spiritu sancto qui a Patre procedit sentirent,
qui cum Filii sit proprius, ab illo discipulis
omnibusque in eum credentibus datur.

28. Eiusdem e tractatu cuius principium
Credimus in unum Deum‘ : Sanctus autem
Spiritus qui a Patre procedit, semper est in
manibus Patris mittentis et ferentis Filii.

29. Eiusdem ὁ capite quadragesimo sexto' :
Deus est omnium principjum secundum Apo-
stolum dicentem® : Unus Deus Pater, ex quo
omnia. Verbum enim eius ex ipso per genera-
tionem, et Spiritus per processionem existit.

30. Synodi oecumenicae primae" : Prima
autem sancta et oecumenica synodus haec ad
philosophum dubitantem respondit per beatum

de communi essentia Patris et Filü et Spiritus
sancli = P. G., t. 28, c. 72 D. — g) I Cor. vıı, 6.
— h) Apud Gelasium Cyzicenum, P. G., t. 85,
c. 1288 C.

ΦΥ͂

346 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

Leontium Caesariensem : « Admitte unam
divinitatem Patris Filium ineffabiliter generan-
tis, et Filii ex eo geniti, et Spiritus sancti ex
eodem Patre procedentis, qui et proprius est
Filii, ut ait divinus apostolus® : Oui Spiritum
Christi non habet, hic non est eius. »

31. Secundae synodi oecumenicae” : Sed et
secunda synodus divino modo pronuntians
definivit Spiritum sanctum esse Dominum et
vivificantem, ex Patre procedentem, cum Patre
et Filio simul adorandum et conglorificandum.

32. Sancti Basilii elibro adversus Arianos et
Sabellianos et Eunomianos qui incipit : Pugnat
Judaismus cum Hellenismo°‘ : \taque quae di-
cebamus de Filio, propriam videlicet ipsius
personam confiteri oportere, eadem habemus
et de Spiritu sancto dicenda. Non enim ideo
Spiritus idem est qui Pater, quod scriptum
sit": Spiritus est Deus. Neque rursus Filii et
Spiritus persona una est, eo quod dictum sit*:
Si quis autem Spiritum Christi non habet, hic
non est eius.

33. Et rursus' : Etenim hinc decepti non-
nulli, Spiritum et Christum eumdem esse
opinati sunt. Sed quid dicimus? Hinc com-
monstrari naturae coniunctionem necessitudi-
nemque, non personarum confusionem. Est
namque Pater habens esse perfectum, nec
ullius indigens, radix ac fons Filii et Spiritus
sancti.

34. Et rursus* : Nam unus est vere Spiri-
tus. Ut enim multi sunt filii, unus autem verus
Filius

proprie tamen Filius ex Deo, et Spiritus ex

: ita, etiam si omnia dicantur ex Deo,

Deo est. Nam et Filius a Patre exivit, et Spiri-
tus ex Patre procedit : at Filius quidem ex
Patre per generationem, Spiritus vero ex Deo
arcano modo atque ineffabili.

35. Et rursus" : Ego quidem cum Patre qui-
dem Spiritum novi, at novi non esse Patrem :
item, illum cum Filio accepi, sed non accepi

1. λέγεται A. — 2. ὀνομασμένον A.

a) Rom. vırı, 9, — b) Scilicet in fidei symbolo,
eui nomen est ab illa synodo, quamvis illius
haudquaquam sit. — c) P. G., t. 31, c. 609 A.
— d) Ioan. Iv, 34. — e) Rom. ὙΠ], 9. — ἢ P. G.,

Λεοντίου τοῦ Καισαρείας" « Δέχου μίαν θεότητα,

τοῦ Πατρὸς τοῦ γεννήσαντος τὸν Υἱὸν ἀνεκφράστως,

\ wEnneih = , ΕΣ 3. w
καὶ τοῦ ΥἹοῦ τοῦ γεγεννημένου ἐξ αὐτοῦ, καὶ τοῦ
ε , ’ ἰ 3 f >r ’ [7 Ὁ

ἁγίου Πνεύματος τοῦ ἐχπορευομένου ἐξ αὐτοῦ 'τοὸῦ |

Πατρός, ἰδίου δὲ ὄντος τοῦ Υἱοῦ, χαθά φησιν ὃ θεῖος 5
Ἀπόστολος" Ei τις Πνεῦμα Χριστοῦ οὐκ ἔχει,
ἐκ ας m E 5
οὗτος οὐχ ἔστιν αὐτοῦ. »

λα΄. Συνόδου οἰχουμενικῆς δευτέρας. ᾿Δλλὰ 4

χαὶ ἣ δευτέρα σύνοδος « Κύριον τὸ Πνεύμα τὸ ἅγιον |
χαὶ ζωοποιόν, ἐχ τοῦ Πατρὸς ἐχπορευόμενον, Πατρί 10

\ nem ’ \ 17 [4 $
τε χαὶ Υἱῷ συμπροσχυνούμενον χαὶ συνδοξαζόμενον»
θεοπρεπῶς ἀναγορεύσασα ἐδογμάτισεν, &

= & RR:
λδ΄. Τοῦ ἁγίου Βασιλείου, ἐκ τοῦ λόγου κατὰ

᾿Αρέειανῶν καὶ Σαθελλιανῶν καὶ Εὐνομιανῶν,
I

οὗ ἡ ἀρχή: Mayerau ἰουδαϊσμὸς ἑλληνισμῷ" 1

Ἃ τοίνυν ἐλέγομεν περὶ τοῦ Υἱοῦ, ὅτι δεῖ ὁμολογεῖν
EIN "ὦ , - ν». 7 .ἶ
ἴδιον αὐτοῦ πρόσωπον, τοῦτο ἔχομεν λέγειν χαὶ

\ ΄ »-ε", ’ \ ’ v 3 ἂν
περὶ τοῦ Πνεύματος τοῦ ἁγίου" οὐ γὰρ ταὐτόν ἐστι

Θεύς, οὐδὲ πάλιν Υἱοῦ χαὶ Πνεύματος ἐν πρόσωπόν 36

|

τῷ Πατρὶ τὸ Πνεῦμα διὰ τὸ γεγράφθαι Πνεῦμα ἃ

ἐστι, ἐπειδὴ εἴρηται" Εἰ δέ τις Πνεῦμα Χριστοῦ
, ee ” -"
οὐχ ἔχει, οὗτος οὐχ ἔστιν αὐτοῦ.

Ay. Καὶ πόλιν: ’Evreöbev γὰρ ἠπατήθησάν
τινες Πνεῦμα καὶ Χριστὸν αὐτὸν εἶναι. ᾿Αλλὰ τί
φαμεν ; ὅτι τὸ τῆς ψύσεως οἰκεῖον ἐντεῦθεν ἀναφαί- ἶ
νεται, οὐχὶ προσώπων σύγχυσις" ἔστι μὲν γὰρ δ᾽
Πατὴρ τέλειον ἔχων τὸ εἶναι χαὶ ἀνενδεές, ῥίζα χαὶ

* x m ne m \ - ,
πηγὴ τοῦ Υἱοῦ χαὶ τοῦ Πνεύματος.

λδ΄, Kai πάλιν" "Ev γάρ ἐστιν ἀληθῶς τὸ Πνεῦ-
μα’ ὡς γὰρ πολλοὶ μὲν υἱοί, εἷς δὲ 6 ἀληθινὸς υἱός,
u . , ΄, 12 m m Δ ῃ
οὕτω χἂν πάντα λέγηται ' ἐχ τοῦ Θεοῦ, ἀλλὰ χυρίως
ὃ Υἱὸς ἐχ τοῦ Θεοῦ χαὶ τὸ Πνεῦμα ἐκ τοῦ Θεοῦ,
ἐπειδὴ χαὶ ὁ Υἱὸς παρὰ τοῦ Πατρὸς ἐξῆλθε χαὶ τὸ
{Πνεῦμα ἐκ τοῦ Πατρὸς ἐχπορεύεται" ἀλλ᾽ ὃ μὲν Υἱὸς
ex τοῦ Πατρὲ γνητῶς, τὸ δὲ Πνεῦμα ἀρρήτως ἐκ gr
ἐχ τοῦ Πατρὸς γεννητῶς, τὸ δὲ Πνεῦμα ἀρρήτως en κα,
τοῦ Θεοῦ.

λε΄. Καὶ πάλιν" ᾿Ιγὼ μὲν μετὰ τοῦ Πατρὸς οἶδα -

γὼ μ p

\ m > \ ΔΑ [4 x Ὁ x x
τὸ Πνεῦμα, οὐχὶ δὲ Πατέρα τὸ Iveiua’ καὶ μετὰ

τοῦ Υἱοῦ παρέλαύδον, οὐχὶ δὲ Υἱὸν ὠνομασμένον".

τ. cit., c. 609 B. Eadem habentur apud Athana- |
sium, P. @.,t. 28, ec. 116 B. Ea est inter utrumque
opus similitudo, ut unum ab altero venisse necesse
sit. — g) Ibid., ce. 616 GC. — h) Ibid., c. 612 BC.

[209]

Ἀλλὰ τὴν μὲν πρὸς τὸν Πατέρα οἰχειότητα ἐννοῶ,
ἐπειδὴ Ex τοῦ Πατρὸς ἐχπορεύεται᾽ τὴν πρὸς τὸν

; Bye . τὶ
γἱὸν δέ, ἐπειδὴ ἀκούω" Ei τις Πνεῦμα Χριστοῦ

vw T ” -
οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ.

r » » ᾿ \
λς΄. Τοῦ αὐτοῦ πρὸς Tonyooıov τὸν ἀδελφὸν
- - ’ c ’
αὐτοῦ, περὶ διαφορᾶς οὐσίας καὶ ὑποστάσεως"
Ἔχ γὰρ τοῦ Πατρὸς 6 Υἱός, δι᾿ οὗ τὰ πάντα, ᾧ
πάντοτε τὸ Πνεῦμα τὸ ἅγιον «ἀχωρίστως,"-- συν-
ἐπινοεῖται" οὐ γάρ ἐστιν ἐν περινοίᾳ τοῦ ΥἹοῦ γενέσθαι
AN ‚ - , ’E δ)
μὴ προχαταυγασθέντα τῷ Πνεύματι. ᾿Κπειδὴ
τοίνυν «τὸ ἅγιον -- Πνεῦμα, ἀφ᾽ οὗ πᾶσα ἐπὶ τὴν
χτίσιν ἢ τῶν ἀγαθῶν χορηγία ' πηγάζει, τοῦ Υἱοῦ
ἐν ἤρτηται, ᾧ ἀδιαστάτως συγχαταλαμύάνεται
μὰ ρτήταιν ὦ a μθανεται,
m \ on x ΤΥ: 3 ΄, v SNen:
τῆς δὲ τοῦ Πατρὸς αἰτίας ἐξημμένον ἔχει τὸ εἶναι,
ὅθεν χαὶ ἐκπορεύεται, τοῦτο δὴ " Ἱνωριστιχὸν τῆς
\ ) DEN ἰδιό a \
χατὰ τὴν ὑπόστασιν ἰδιότητος σημεῖον ἔχει, TO μετὰ
τὸν Υἱὸν" χαὶ σὺν αὐτῷ γνωρίζεσθαι χαὶ τὸ ἐχ τοῦ
Πατρὸς ὑφεστάναι" ὃ δὲ Υἱὸς ὃ τὸ ἐκ τοῦ Πατρὸς
5, ’ Ὁ ve Ὁ x we -Ὁ
ἐχπορευόμενον Πνεῦμα δι᾽ ἑαυτοῦ χαὶ mel" ἑαυτοῦ
γνωρίζων, μόνος μονογενῶς Ex τοῦ ἀγεννήτου φωτὸς
ἐχλα A ὐδ ’ Er x x ἰδ χζ en A
ἄμψας, οὐδεμίαν κατὰ τὸ ἰδιάζον τῶν γνωρισμά
x 4 v x x [4 μν x x
τῶν τὴν χοινωνίαν ἔχει πρὸς τὸν Πατέρα ἢ πρὸς τὸ
"m x e - y - > , ’
Πνεῦμα τὸ ἅγιον, ἀλλὰ τοῖς εἰρημένοις σημείοις
μόνοις γνωρίζεται. Ὁ δὲ ἐπὶ πάντων Θεὸς ἐξαίρετόν
τι γνώρισμα τῆς ἑαυτοῦ ὑποστάσεως τὸ ΠΙατὴρ

εἶναι χαὶ &x μηδεμιᾶς αἰτίας ὑποστῆναι μόνος ἔχει.

λζ΄. Tor αὐτοῦ ἐκ τῆς πρὸς τὸν υστάθιον
Σεθαστείας ὑπαγορευθείσης πίστεως" “Ὅτι οὔτε
ἀγέννητον λέγομεν τὸ Πνεῦμα τὸ ἅγιον [ἕνα γὰρ
οἴδαυεν ἀγέννητον χαὶ μίαν τῶν ὄντων ἀρχήν, τὸν
Πατέρα τοῦ Κυρίου ἡμῶν Ἰ[ησοῦ Χριστοῦ), οὔτε
γεννητόν (ἕνα γὰρ μονογενῆ ἐν τῇ παραδόσει τῆς
πίστεως δεδιδάγμεθα)" τὸ δὲ Πνεῦμα τῆς ἀληθείας
&x τοῦ Πατρὸς ἐχπορεύεσθαι διδαχθέντες, ἐχ τοῦ
Θεοῦ εἶναι ὁμολογοῦμεν ἀχτίστως.

λη΄. Τοῦ αὐτοῦ ἐκ τῆς ἑρμηνείας του τρια-
χοστοῦ δευτέρου ψαλμοῦ" Ὡς οὖν ὁ δημιουργὸς
λόγος ἐστερέωσε τὸν οὐρανόν, οὕτω καὶ τὸ [Πνεῦμα
τὸ ἐχ τοῦ Θεοῦ, ὃ παρὰ τοῦ Πατρὸς ἐκπορεύεται,

τουτέστιν ὃ ἐκ τοῦ στόματος αὐτοῦ, ἵνα μὴ τῶν

1. χορηγεία A. — 2.

VII. — TESTIMONIA A MARCO EPHESIO COLLECTA. 347

Filium fuisse appellatum. Atqui coniunctionem
quidem quam cum Patre habet intelligo, ex
eo, quod ex Patre procedit; eam vero, quam
habet cum Filio, quoniam audio* : Si quis
Spiritum Christi non habet, hic non est eius.

36. Eiusdem ad Gregorium fratrem de dis-
crimine essentiae et hypostasis” : Nam ex
Patre Filius, per quem omnia, quocum semper
Spiritus sanctus inseparabiliter intelligitur
non enim potest quisquam de Filio cogitare,
qui non sit prius a Spiritu illustratus. Quoniam
igitur Spiritus sanctus, a quo omnis in rem
creatam bonorum largitio scaturit, Filio quidem
cohaeret atque coniunctus est, quicum simul
sine ullo intervallo concipitur, habet vero esse
ex ea causa, quae Pater est, connexum, unde et
procedit; illius secundum hypostasim proprie-
tas hoc signo declaratur, quod post Filium et
cum Filio cognoscitur, et quod ex Patre sub-
sistit. Filius vero, qui ex Patre procedentem
Spiritum per sese ac secum notum facit, ac
solus unigenite ex ingenita luce effulsit, nul-
lam, quod ad signorum, quibus dignoseitur,
proprietatem attinet, cum Patre aut Spiritu
sancto communitatem habet, sed iis, quae dixi,
signis solus dignoscitur. Qui autem est super
omnia Deus, praecipuam quamdam suae hy-
postasis notam, quod Pater est et quod nulla
subsistit ex causa, solus habet.

37. Eiusdem ex fide ad Eustathium Sebastiae
episcopum dictata® : Ingenitum non dieimus
Spiritum sanctum : unum enim novimus inge-
nitum et unum rerum principium, Patrem Do-
mini nostri lesu Christi : neque genitum;
unum enim esse unigenitum, in fidei traditione
didicimus; Spiritum autem veritatis ex Patre
procedere edocti, ex Deo esse confitemur citra
creationem.

38. Eiusdem ex interpretatione psalmi trige-
simi secundi“ : OQuemadmodum igitur Verbum
opifex firmavit caelum, sic Spiritus, qui ex
Deo, qui a Patre procedit, hoc est qui ex ore
illius est, ut ne ipsum externam quamdam rem

δὲ A; vocula abest in editis. — 3. μετὰ τοῦ υἱοῦ A, quae lectio omnino emen-
danda est ad optimorum codd. fidem, ut inanis vitetur tautologia; siquidem idem valeret ac σὺν αὐτῷ»

a) Rom. Ὑ111, 9. -- 8) P. G., t. 32, c. 329 C, — ο) Ibid., ο. 549 GC. — 4). α., 0. 29, ὁ. 333 B,

--

7228:

348

aut creaturam esse iudices, sed tanquam hy-
postasim ex Deo habentem glorifices.

39. Et post pauca“ : Inveniemus autem alibi
et Verbum oris ipsius dietum, ut intelligatur
Salvator ipse et sanctus eius Spiritus ex Patre.
Ouoniam igitur Salvator Verbum Domini est,
et Spiritus sanctus oris ipsius spiritus est,
uterque autem in caelis et eorum virtutibus
creandis pariter operam contulit, ideirco dic-
tum est” : Verbo Domini caeli firmati sunt, et
Spiritu oris eius omnis virtus eorum.

40. Eiusdem ex libro de Spiritu sancto, ca-
pite XVI° : ἃς nemo me credat tres originales
hypostases ponere : principium. enim eorum
quae sunt, unum est, per Filium condens et
perficiens in Spiritu. Nam verbo Domini caeli
firmati sunt, et Spiritu oris eius omnis virtus
eorum". Itaque nec Verbum est significativa
aeris percussio per vocis instrumenta prolata,
nec Spiritus oris halitus partibus respiratoriis
efllatus; sed Verbum est quod in principio erat
apud Deum et Deus erat‘ : Spiritus autem oris
Dei Spiritus est veritatis, qui a Patre pro-
cedit“.

41. Eiusdem e libro adversus Ärianos' :
Nihil in se habet adventitii, sed habet omnia
sempiterne tanquam Dei Spiritus et ab ipso
emergens, causam ipsum habens sicut fontem
sui et inde manans. Fons autem et ipse eorum
quae ante retulimus bonorum. Atqui quod ex
Deo manat, id subsistit. Hunc Spiritum sanc-

tum copiose effudit in nos Deus per lesum
Christum.

42. Sancti Gregorii Nysseni e libro primo
refutationum, capite AX1I® : Pater appellatur
increatus et ingenitus, neque enim genitus
neque creatus est. Increatum igitur esse com-
mune habet cum Filio et Spiritu sancto. Sed
ingenitum et Patrem esse, hoc proprium est et
incommunicabile, neque in ulla aliarum per-
sonarum reperitur. Filius autem cum Patre et
Spiritu sancto iungitur in eo quod increatus
est; quod vero unigenitus Filius et sit et appel-
letur, id ut proprium sibi vindicat, quod neque

1. σημαντιχὸς A. — 2. ἐχφερόμενος A. — 3. ἐκ

a) Ibid.— Ὁ) Ps. xxxı1, 6. —c)P. τ
136 BC, — d) Cf. Ioan. 1,1.

32, 0.

DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

: χαὶ A. — 4. ἔχων A, — 5. πηγάζων A, item lin. 564.

— ce) Ioan. xv, 26. —

De ΞΉΘΡΝ

- [210]
ἔξωθέν > χαὶ τῶν χτισμάτων αὐτὸ χρίνης,
ἀλλ᾽ ὡς ἐκ Θεοῦ ἔχον τὴν ὑπόστασιν δοξάζης.

λθ, Καὶ wer’ ὀλίγον" Köpnoouev δὲ καὶ
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οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι τοῦ
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- x Ὁ x
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τοῦ Πατρὸς ἢ τοῦ Μονογενοῦς ἀποτέμνεται.

e AR Dr RER EEK ;

ud. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου, κεφά-

λαιον λε᾽ * Μᾶλλον δὲ οὐχὶ ἀκτῖνα ἐξ ἡλίου νοήσο-

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Ὁ , -Ὁ _

τοῦ πρώτου ἐπινοίᾳ γεννητῶς αὐτῷ συνεχλάμποντα
x

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τοῖς περὶ τὸν ἥλιον θεωρουμένοις" καὶ πάλιν ἕτερον

Ὁ τοιοῦτον φῶς χατὰ τὸν αὐτὸν τρόπον, οὐ χρονικῷ

1. ἔχει A. — 2. μεγέθη A.

a) Ibid., c. 369 A.— b) Ibid,, c. 416 B,

pi VII. — TESTIMONIA A MARCO EPHESIO COLLECTA. 319

de universorum Deo neque de Spiritu sancto
affırmari potest. Spiritus sanctus communio-
nem habet cum Patre et Filio in hoc, quod est

increata natura praeditum esse : nihilominus a
Patre et Filio propriis suis notionibus distin-
guitur. Notio enim illius et signum maxime
proprium est, ut nihil eorum sit, quae Patri et
Filio inesse ratio dictat. Nam quod non sit
ingenitus et non unigenitus, et tamen vere sit,
hoc ipsius peculiarem proprietatem, quae a
praedictis distinguitur, repraesentat. Spiritus
enim Patri coniunctus est, secundum quod
uterque increatus est; rursus ab eo distingui-
tur eo quod non est Pater, prout ille est; Filio
vero et secundum quod uterque increatus est
et secundum quod uterque ex primo principio
suam subsistentiam habet, coniunctus, distin-
guitur ab eo sua proprietate, quae est, quod
nec ut unigenitus ex Patre productus est, et
quod per ipsum Filium sit manifestatus.

43. Eiusdem ex eodem libro, capite AXVI*' :
In qua (natura) Pater principii expers et inge-
nitus et semper Pater concipitur; ex ipso autem
unigenitus Filius sine ulla interruptione et
divulsione una cum Patre intelligitur; cum
ipso vero et per ipsum, antequam nescio quod
inane et quiddam non subsistens tanquam
medium interveniret, statim etiam et coniunc-
tim Spiritus sanctus concipitur, non posterior
Filio secundum suam subsistentiam, quasi pos-
sit aliquando unigenitus Filius intelligi absque
Spiritu sancto, qui et ipse ex universorum Deo
sui subsistentiae originem habet, a quo etiam
unigenitum illud lumen est de vero lumine re-
splendens, neque diversitate durationis, neque
natura a Patre vel Unigenito separatur.

44. Eiusdemex eodemlibro, capite XXXVI”:
Ouin potius non radium ex sole, sed ex inge-
nito sole alium solem mente atque cogitatione
apprehendemus, qui simul cum primo per
generationem exstiterit, in omnibus primo
aequalis; pulchritudine, potentia, splendore,
magnitudine, fulgore, breviter, omnibus aliis,

quae in sole insunt : et rursus aliud tale lumen

5:
350 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. em

ad praedictum modum constituemus, nullo
temporali intervallo a lumine genito abscis-
sum, sed per ipsum quidem effulgens, prin-
cipium vero suae hypostasis a primaevo
lumine accipiens : lumen quidem et ipsum est
ad similitudinem praeconcepti luminis lucens
et illuminans, et omnia alia, quae luci compe-
tunt, efficiens.

45. Et in fine eiusdem libri* : Quemadmo-
dum enim Patri Filius coniungitur, et cum ex
illo originem ducat, hypostasi tamen posterior
non est, sic etiam Spiritus sanctus ad Filium
se habet; nam in sola principii ratione Filius
priusquam Spiritus sancti hypostasis concipi-
tur. Temporales autem dimensiones in illa
omne saeculum antegressa vita non inveniun-
tur, ita ut excepta principii ratione sanctissima
Trinitas in omnibus probe sibi consonet.

46. Eiusdem ex oratione eius catechetica”
Ut cum Dei verbum audimus, huiusmodi arbi-
tramur verbum quod voluntatis delectu sit
praeditum, efficaxque et omnipotens: sic etiam
cum Spiritum Dei didicerimus, qui Verbum
comitetur, eiusdemque eflicaciam manifestam
reddat, non flatum subsistentia destitutum
animo concipimus, sed vim essentialem, quae
ipsa per seipsam in peculiari hypostasi consi-
deretur, ex Patre progrediatur et in Verbo re-
quiescat.

47. Eiusdem ex libro de sancta Trinitate‘ :
Consubstantialem tribusque personis constan-
tem unam Deitatem profitemur, quia vetus ac
novum Testamentum unum Deum cum Verbo
et Spiritu praedicare novit. Itaque de divina na-
tura ita sentiendum est, ut Pater maneat Pater
quin Filius fiat; item Filius maneat Filius nec
Pater sit; Spiritus vero maneat Spiritus, quin
Filius Paterve sit, sed Spiritus sanctus. Nam
Pater generat Filium et Pater est; Filius vero
qui gignitur, Verbum est manetque Filius; item
sanctus quoque Spiritus, qui a Patre procedit,
manet Spiritus sanctus ex Patre procedens.

48. Et post pauca : Est proprium Patris

sine principio esse, quod quidem de Filio mi-

1. ἐχλάμπων A. — 2. ἔχων Δ. -- 3. χαθομοιότητα A. — I. λάμπων A. — 5. φωτίζων A.

a) /bid., c. 464 GC. ΟΡ, tele; ΟΥ̓ ἘΣ
©) Locum hucusque in edilis non reperi, αἱ et
illum, qui proxime sequilur. Alque is quidem a

ἀλλὰ δι᾿ αὐτοῦ μὲν ἐχλάμπον!, τὴν δὲ τῆς ὕπο-

στάσεως αἰτίαν ἔχον 5 ἐχ τοῦ πρωτοτύπου Garda
φῶς μέντοι χαὶ αὐτὸ καθ᾽ ὁμοιότητα " τοῦ πρθεπι-,
νοηθέντος λάμπον ! xal φωτίζον ὅ χαὶ τὰ ἄλλα πάντ᾽

«τὰ τοῦ φωτὸς ἐργαζόμενον.

με΄. Καὶ ἐν τῷ τέλει τοῦ αὐτοῦ λόγου" Ὧ
γὰρ συνάπτεται τῷ Πατρὶ 6 Υἱὸς καὶ τὸ ἐξ αὐτοῦ
εἶναι ἔχων οὐχ ὑστερίζει κατὰ τὴν ὕπαρξιν, οὕτω,
πάλιν χαὶ τοῦ Μονογενοῦς ἔχεται τὸ Πνεῦμα τὸ
ἅγιον ἐπινοία μόνῃ χατὰ τὸν τῆς αἰτίας λόγον προ-
θεωρουμένου τῆς τοῦ Πνεύματος ὑποστάσεως" αἱ δὲ
χρονιχαὶ παρατάσεις ἐπὶ τῆς προαιωνίου ζωῆς
χώραν οὐχ ἔχουσιν, ὥστε τοῦ λόγου τῆς αἰτίας =
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ἑαυτὴν ἀσυμφώνως ἔχειν. z

wu
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u

λύγου"

Ὥσπερ λόγον Θεοῦ ἀκούοντες προαιρετικόν
δ ΣῊΝ \ \ nr a \ -
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μεμαθηχότες Θεοῦ τὸ συμπαρομαρτοῦν τῷ λόγῳ χαὶ 9
φανεροῦν αὐτοῦ τὴν ἐνέργειαν, οὗ πνοὴν ἀνυπόστατον

ἐννοοῦμεν, ἀλλὰ δύναμιν οὐσιώδη αὐτὴν ἐφ᾽ ἑαυτῆς
’

ἐν ἰδιαζούσῃη ὑποστάσει θεωρουμένην, ἐκ Ilarpog

προερχομένην χαὶ ἐν γιῷ ἰιῳ ἀναπαυομένην.

Tov αὐτοῦ ἐκ τοῦ λύγου τοῦ περὶ τῆς τὰ
ἁγίας Τριάδος. ὋὉμοούσιον χαὶ τρισυπόστατον
μίαν θεότητα λέγομεν, διότι u παλαιὰ χαὶ χαινὴ |
Διαθήχη ἕνα Θεὸν χηρύττειν οἶδε μετὰ Λόγου καὶ
Πνεύματος. Totvuv ἐπὶ τῆς θείας οὐσίας οὕτω χρῆν ]
λογίζεσθαι, ὅτι ὁ Πατὴρ μένει Πατὴρ χαὶ Υἱὸς οὐ
γίνεται, καὶ ὃ Υἱὸς μένει Υἱὸς καὶ Πατὴρ οὐχ ἔστιν, |
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οὔτε Πατήρ, ἀλλὰ Πνεῦμα ἅγιον" τίκτει γὰρ ἂν
ΠΠατὴρ τὸν Υἱὸν χαὶ ἔστι Πατήρ, χαὶ 5 Υἱὸς
γεννηθεὶς ἔστι Λόγος χαὶ μένει Υἱός" ὁμοίως χαὶ τὸ
Πνεῦμα τὸ ἅγιον, ὃ παρὰ τοῦ Πατρὸς ἐκπορεύεται,, ᾿
μένει Πνεῦμα ἅγιον χαὶ ἐχ τοῦ Πατρὸς ἐχπορεύεται. ς

un. Καὶ μετ᾽ ὀλίγον" Ἴδιον τοῦ Πατρὸς τὸ μὴ |

= m “ ser m
ἐξ αἰτίας εἶναι, χαὶ τοῦτο οὐχ ἔστιν ἰδεῖν ἐπὶ τοῦ

5

nonnullis cilatur ex homilia tertia in Orationem
Dominicam, in qua tamen, ut se habet in edilis, |
non legilur, h

Ὃν

Ἐτ

[ [213]

Ὁ Λόγος μίαν

ΥἹ᾽οῦ καὶ τοῦ Πνεῦματος" ὅ τε γὰρ Υἱὸς " ἐκ τοῦ
ΠΠατρὸς ἐξῆλθεν, καθώς φησιν ἡ Γραφή, χαὶ τὸ
Πνεῦμα ἐχ τοῦ Θεοῦ χαὶ Πατοὺς ἐκπορεύεται.

μθ΄. Τοῦ αὐτοῦ ἐκ τοῦ Ev ἀρχὴ nv ὃ Aoyoc'
οἶδεν ἀρχήν, οὐ δύο, ὡς λέγουσι
Μανιχαῖοι, οὐδὲ πρῶτον αἴτιον καὶ δεύτερον αἴτιον
χαὶ τρίτον αἴτιον, ὡς λέγει Πλάτων χαὶ [δ σιλίδης
χαὶ Μαρχίων χαὶ Ἄλρειος καὶ Εὐνόμιος, ἀλλὰ χατὰ
τὴν ὀρθόδοξον πίστιν λέγεται ἀρχὴ 5 Πατὴο χαὶ
ἀρχὴ ὃ Υἱὸς χαὶ ἀρχὴ τὸ Πνεῦμα τὸ ἅγιον διὰ τὸ
συναΐδιον, οὐ διὰ τὸ τρεῖς εἶναι ἀρχάς, ἐπεὶ χαὶ τὸν
Πατέρα λέγομεν Θεὸν χαὶ τὸν Υἱὸν Θεὸν καὶ τὸ
Πνεῦμα Θεόν, οὐχ ὡς τρίθεον σέδοντες, ἀλλὰ διὰ τὸ
ὁμοούσιον τῆς μιᾶς " θεότητος χαὶ τῶν τριῶν ὗπο-
στάσεων" ἀρχὴ γὰρ λέγεται 6 Πατὴρ τοῦ Υἱοῦ καὶ

ὃ Πνεύ % μόνον τὸ ἐξ 00° τῇ γὰρ αἰτία

τοῦ Πνεύματος χατὰ μόνον τὸ ἐξ ἢ γὰρ ᾿

ὃ Πατὴρ προεπινοηθήσεται, οὐ μὴν
2

προθεωρηθήσεται.

= = Ξ > ,
ν΄. Tov αὐτοῦ ἐκ τοῦ λόγου τοῦ πρὸς AbAu-
3

θιον" Yo ἀπαράλλαχτον᾽ τῆς φύσεως ὁμολογοῦντες

ἢ \ x ΕΣ x τι x Ὁ x Δ “ ’
τὴν χατὰ τὸ αἴτιον χαὶ αἰτιατὸν διαφορὰν οὐχ ἀρνού-
νὰ , ΓΥ τ m oe
εῆα, Ev ᾧ μόνῳ διαχρίνεσθαι τὸ ἕτερον τοῦ ἑτέρου
᾽ D 0

χαταλαμδάνομεν, τῷ τὸ μὲν αἴτιον εἶναι πιστεύειν,

3

ΕΣ x “ Ὁ Ὁ ΈΨΗ, \ Ὁ » , v ἯΙ
τὸ δὲ Ex τοὺ αἰτίου" χαὶ τοῦ ἐξ αἰτίας ὄντος πάλιν

\ 5 Ὁ

ee Ὡς τὰ ΞΕ

ἄλλην διαφορὰν Evvoodiev' τὸ μὲν γὰρ προσεχῶς ἐκ
m , Ἄρτα τ Ὁ - > m ,

τοῦ πρώτου, τὸ δὲ διὰ τοῦ προσεχῶς ἐκ τοῦ πρώτου,

ὥστε χαὶ «τὸ "-- μονογενὲς ἀναμφίδολον Ent‘ τοῦ
em ’ Mrg m \ με \ -

Υἱοῦ μένειν καὶ τὸ ἐχ τοῦ Πατρὸς εἶναι τὸ Πνεῦμα
Pu SE rin i N

μὴ ἀυφιδάλλειν, τῆς τοῦ Υἱοῦ μεσιτείας χαὶ ἑαυτῷ

τὸ μονογενὲς φυλαττούσης καὶ τὸ Πνεῦμα τῆς φυσιχῆς
x \ 2 ER, \ 7 ’ 5

πρὸς τὸν Πατέρα σχέσεως μὴ ἀπειργούσης".

; 2 EEE Ξ 2
να΄. Τοῦ αὐτοῦ ἐκ τῆς βίθλου τῆς καλου-
! 5 = = a:
μένης Oeoyrywolag: Πνεῦμα τὸ τῆς πατρικῆς
ἐκπορευόμενον ὑποστάσεως: τοῦδ᾽ ἕνεχα γὰρ χαὶ
Πνεῦμα στόματος ἀλλ᾽ οὐχὶ χαὶ Λόγον στόματος

! | 1.

ν a x > \ „nr, 67 \
εἴρηκεν, ἵνα τὴν ἐχπορευτικὴν ἰδιότητα τῷ Πατρὶ
μόνῳ προσοῦσαν πιστώσηται.

νδ΄. Tov ἁγίου 1 ρηγορίου τοῦ Θεολύγου ἐκ

Ί. ὅτε γὰρ ὁ υἱὸς A. — 2. οὗ μὴν A. — 3. Allerum X sup. lin. in voce ἀπαράλλαχτον A. I 4. ἐπὶ
γὰρ μὴ

VII. — TESTIMONIA A MARCO EPHESIO COLLECTA. 351

nime dici potest nec de Spiritu sancto. Nam et
Filius exivit a Patre, ut ait Scriptura, et Spiri-
tus ex Deo Patre procedit. [

49. Eiusdem ex commentario in illud : In
principio.erat Verbum‘ : Verbum unum novit
principium, non duo, ut aiunt Manichaei,
neque primum aut secundum aut tertium prin-
cipium, ut asserunt Plato, Basilides, Marcio,
Arius, Eunomius, sed secundum rectam fidem
principium dicitur Pater, et principium Filius,
et principium Spiritus sanctus, propter coae-
ternitatem, non quod tria habeantur principia.
Item et Patrem dicimus Deum et Filium Deum
et Spiritum Deum, non quod tres deos cola-
mus, sed propter unius Deitatis triumque
personarum consubstantialitatem. Etenim Pa-
ter nulla alia ratione principium est Filii ac
Spiritus, quam ut est id, ex quo; nam ratione
causae Pater prior concipitur, non autem exi-
stentia prior consideratur.

50. Eiusdem ex tractatu ad Ablabium”
Nos ita naturam diversitatis expertem asseri-
mus, ut eam differentiam, quae ex ratione prin-
cipii, eiusque, quod est a principio, petitur,
minime denegemus. Quo uno alterum ab altero
discerni comprehendimus, quod videlicet alte-
rum credamus esse principium, alterum ex
principio. Ac rursus eius, quod est ex prin-
cipio, discrimen aliud intelligimus. Nam aliud
proxime et sine medio ex primo est; aliud vero
per illud, quod proxime est a primo, ut et
Unigeniti proprietas sine ambiguitate maneat
in Filio, et ex Patre Spiritum esse non dubium
sit, cum et Filii interpositio proprietatem ipsi
servet Unigeniti, neque ab naturali ad Patrem
habitudine Spiritum excludat.

51. Eiusdem ex libro qui dicitur Theogno-
sia°® : Spiritus ex paterna procedens hypostasi:
ideo enim Spiritum oris, non autem Verbum
oris dixit Scriptura, ut emittendi facultatem

Patri soli competere significaret.
52. Sancti Gregorü Theologi ex prima ora-

: εἶναι A.

— 5. In ἀπειργούσης, seripserat σῆς sup. lin., quod dein delevit, addito γούσης ad mare.

a) Hactenus locum invenire non eonligit. Notan-
sententiam
spectes, apud Cyrillum Alexandrinum, Commen-

dum obiler, similia oceurrere, si

lario in loannem, e. 1.— b) P. @., 1. 45, c. 133
BC. — ec) In editis, si bene legi, non oceurrit:
passim lamen ab auctoribus profertur,

2

852 DOCUMENTS RELATIFS AU

tione in- Lumina® :. Spiritus sanctus vere
spiritus est, procedens quidem ex Patre, non
tamen filiationis modo, ut nec generationis,
verum processionis.

53. Eiusdem ex valedictoria oratione” : No-
men porro eius, qui principio caret, Pater;
principii, Filius; ei, qui est cum principio, Spi-
ritus sanctus. At natura tribus est una, Deus;
unio vero est Pater, ex quo et ad quem ea quae
deinceps sequuntur, referuntur.

54. Eiusdem ex prima oratione de Filio‘ :
Ouocirca unitas, principio in binarium mota,
in trinitate consistit. Atque hoc nobis est Pater
et Filius et Spiritus sanctus; ille quidem geni-
tor et prolator, citra tamen ullam passionem
ac tempus, atque incorporeo modo; horum
autem alter soboles, alter processio.

55. Et post pauca“ : Proinde finibus nostris
nosmet continentes, ingenitum et genitum in-
ducimus, et ex Patre procedentem, ut quodam
loco Deus ipse ac Verbum pronuntiavit®.

56. Ex oratione de sancto Spiritu‘ : Aut
ingenitus omnino est, aut genitus. Si ingenitus,
ergo duo erunt principii expertes. Si autem
genitus, rursus subdivide : aut ex Patre geni-
tus est, aut ex Filio. Si ex Patre, duo igitur
sunt filii ac fratres; si autem ex Filio, iam
nobis, inquies, nepos Deus existit. Quo quid
absurdius fingi possit?

57. Et post pauca* : Ubi enim quaeso, pones
id, quod procedit, quod quidem inter duas
divisionis tuae partes interiectum esse con-
stat, atque a theologo multo te praestantiore,
nimirum a Salvatore nostro, introducitur? Nisi
forte, propter tertium tuum Testamentum,
vocem illam ex evangeliis sustuleris, Spiritus
sanchıs, qui a Patre procedit"; qui, quatenus
ab illo procedit, creatura non est; quatenus
rursus genitus non est, Filius non est; quate-
nus autem inter ingenitum et genitum medius
est, Deus est.

58. Ex eadem oratione‘ : Cum ergo ad divi-

nitatem primamque illam causam, uniusque

Ἰ. τῷ : τὸ A. — 2, Syllabae μενον in ἐχπορευόμενον sup. lin. A. — 3. θεολογίας A. — ἃ, βλέψομεν A.

8)2..G91.236, IC: b)"P.1G;,.1..736;% 0:
4176 B. c) T. eit., c. 76 B. — d) /Ibid. — e) Cl.
loan. xv, 26. — ἢ T. eit.,c. 140 C. — g) Ibid., B.

οὐχ, υἱκῶς δὲ (οὐδὲ γὰρ γεννητῶς), ἀλλ᾽ ἐχπο-
ἐευτῶς, - τ ;

νγ΄. Tov αὐτοῦ ἐκ τοῦ συνταχτηρίου λόγου"
Ὄνομα δὲ τῷ μὲν ἀνάρχῳ Πατήρ, τῇ δὲ ἀρχῇ
{

Υἱός, τῷ ' δὲ μετὰ τῆς ἀρχῆς Πνεῦμα ἅγιον" φύσις

δὲ τοῖς τοισὶ μία, Θεός" ἕνωσις δὲ ὁ ΠΙατήρ, ἐξ οὗ

erw

\ x 37 \
χαι προς ὃν AYAYETAL τὰ εςῆς.

δι S =
περὶ Υἱοῦ" Διὰ τοῦτο μονὰς ἀπ᾽ ἀρχῆς εἰς δυάδι
ἢεν ΄ , ᾿ \ 193 “κι
χινηθεῖσα μέχρι τριάδος ἔστη, καὶ τοῦτό ἐστιν ἡμῖν
ὃ Πατὴρ χαὶ ὃ Υἱὸς καὶ τὸ ἅγιον Πνεῦμα ὃ μὲν
τ.
γεννήτωρ χαὶ προύδολεύς, λέγω δὲ ἀπαθῶς καὶ
ἀχρόνως χαὶ ἀσωμάτως᾽ τῶν δὲ τὸ μὲν γέννημα, τὸ
INS , =
δὲ πρόδλημα.
νε΄. Καὶ μετ᾽ ὀλίγον" Διὰ τοῦτο ἐπὶ τῶν Auer
.ς ἢ
ρων ὅρων ἱστάμενοι, τὸ ἀγέννητον εἰσάγομεν καὶ
x \ a) Ὁ x 5, , Ὧν
γεννητὸν nal τὸ ἐχ τοῦ Πατρὸς ἐχπορευόμενον ",
πού φησιν αὐτὸς ὃ Θεὸς χαὶ Λόγος. ; ἐν '
"5 - Ἂ -» x LINSE u
vs. Ἔχ τοῦ λόγου τοῦ περὶ τοῦ ἁγίου Ilveu-
ae Ser 0 E\ , 4 ἘΣ
ματος Ἢ ἀγέννητον πάντως ἢ γεννητόν᾽ χαὶ εἰ,

7

\ at δύ ΑΝ wordt δὲ ’
μεν aYEvVNTovV, ὁυο τὰ αναρχα ει 0: γέννητον,

, m en 1
ὑποδιαίρει πάλιν" ἡ ἐκ τοῦ Πατρὸς τοῦτο, ἢ ἐκ τοῦ
ΩΡ

Υἱοῦ" χαὶ εἰ μὲν ἐκ τοῦ Πατρός, υἱοὶ δύο al:

τ'

EERON ee [4 , « ᾽ X
VLWVOS ἡμῖν Θεός" οὐ τι ἂν γένοιτο παραδοζό-

τερον; Ἀν,
νζ΄. Καὶ μετ᾽ ὀλίγον" Ποῦ γὰρ θήσεις τὸ ἐχπο- |
ρευτόν, εἰπέ μοι, μέσον ἀναφανὲν τῆς σῆς διαιρέσεως,
ΓΕ ΞΡ

χαὶ παρὰ χρείσσονος ἢ χατὰ σὲ θεολόγου ὃ τοῦ Σω-᾿

"ὦ
- ς - , ’ ns x \ \ 2 ’ χοῖνι
τῆρος ἡμῶν εἰσαγόμενον ; Elm τὴν φωνὴν ἐχείνην τῶν,

nn ’ - ’ , Sı\ x ΄ ͵ὕ

σῶν ἐξεῖλες εὐαγγελίων διὰ τὴν τρίτην σου διαθήχην,,
\ n a - N
τὸ Πνεῦμα τὸ ἅγιον, ὃ παρὰ τοῦ Π|ατρὺς
> 2 A ıe x =} - τ) , ᾿-
ἑχπορεύεται, ὃ χαθ᾽ ὅσον μὲν ἐχεῖθεν ἐχπορεύεται,,

" , ὴ 0᾽ ἃ ΔΑ > , ΠΝ O7 -,.
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"=

’ u Ν > [4 x - [4
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zog. x
vn. Ἔχ τοῦ αὐτοῦ λόγου" “Ὅταν μὲν οὖν πρὸς

τὴν θεότητα βλέψωμεν ' χαὶ τὴν πρώτην αἰτίαν καὶ

Quare dicere oportuit, non post pauca, sed paulo
ante. — h) Ioan. xv, 230. — ij) T. eit, ©
149 A.

᾿ [216]

, a HEN r .d. \
τὴν μοναρχίαν, Ev Autv το φανταζόμενον ὅταν δὲ
SE we = , ἀπ να 9 ET ΄
πρὸς τὰ εν οἷς ἣ θεότης χαὶ τὰ ex - τῆς - πρωτῆς
BE » ΄, > - y tie nr ’ Li}
αἰτίας ἀχρόνως ἐχεῖθεν ὄντα χαὶ ὁμοόοζως, τριὰ τὰ

προσχυνούμενα.

νθ΄. Ἔχ τοῦ λύγου τοῦ εἰς τὸν κατάπλουν τῶν
Ayuntiov ἐπισκόπων" [Καλεῖται δὲ ἡ μὲν! Θεὸς

\ a2

2 = ᾿ \
χαὶ Ev? τρισὶ τοῖς μεγίστοις ἵσταται, αἰτίῳ xal
δημιουργῶ καὶ τελειοποιῷ, τῷ Πατρὶ λέγω χαὶ τῷ
Ὑλιουργῷ DIET BR }
sem mer r EN ΣΙ PR?

Υἱῷ χαὶ τῷ ἁγίῳ Πνεύματι, ἃ μήτε οὕτως ἀλλήλων
> 4 « » , v ΑΥΝ ΜΟῚ ’ ,

ἀπήρτηται, ὡς εἰς τρία ἔχφυλα at ἀλλότρια τέμνε-
σθαι, μήτε οὕτως ἐστένωται, ὡς εἰς ἕν πρόσωπον

-περιγράφεσθαι,

ξ΄, Καὶ μιετ᾽ ὀλίγον" Ei δὲ πάντα ὅσα ἔχει ὃ
,ὔ - δ ὦ 5 \ Ὁ sus [4 \
Πατήρ, τοῦ ΥἹοῦ ἐστι, πλὴν τῆς αἰτίας, πάντα δὲ
ὅσα τοῦ Υἱοῦ, χαὶ τοῦ [Πνεύματος, πλὴν τῆς
es
υἱότητος.
Eri, > - voor \ ,
ξα΄. "Ex τοῦ περὶ δόγματος zul καταστάσεως
> ῃ dar? EEE \ N er \ \
ἐπισχύπων" ᾿1ἵνος γὰρ ἂν χαὶ εἴη υἱός, μὴ πρὸς
v ΕῚ , x ! - \ -
αἴτιον ἀναφερόμενος τὸν Πατέρα μήτε τῷ Πατρὶ τῷ
“Ὁ ΨῚ - ’ ar n c \ ΝΥ
τῆς ἀρχῆς χατασμιχρύνειν ἀξίωμα τῆς ὡς Πατρὶ χαὶ
γεννήτορι 1" μιχροῶν γὰρ ἂν εἴη καὶ ἀναξίων ἀρχή,
μὴ θεότητος ὧν αἴτιος τῆς ἐν Υἱῷ χαὶ Πνεύματι
θεωρουμένης, ἐπειδὴ χρὴ καὶ τὸν ἕνα Θεὸν τηρεῖν
χαὶ τὰς τρεῖς ὑποστάσεις ὁμολογεῖν, εἴτουν τρία
πρόσωπα, χαὶ ἑκάστην μετὰ τῆς ἰδιότητος" τηροῖτο
δ᾽ ἄν, ὡς ὃ ἐμὸς λόγος, εἷς μὲν Θεός, εἰς Ev? αἴτιον
χαὶ Υἱοῦ καὶ Πνεύματος ἀναφερομένων, οὐ συντιθε-
2 γὩλ , \ \ Ne! \
μένων οὐδὲ συναλοιφομένων χαὶ χατὰ τὸ Ev χαὶ

ταὐτὸ τῆς θεότητος.

86. Ἔχ τοῦ αὐτοῦ λύγου: Αἱ δὲ ἰδιότητες
IHarpos μὲν καὶ ἀνάρχου χαὶ ἀρχῆς ἐπινοουμένου

\ ? ee eat Mr =
χαὶ λεγομένου, ἀρχῆς δὲ ὡς αἰτίου χαὶ ὡς πηγῆς
χαὶ ὡς ἀϊδίου φωτός.

, EHE τ κα ,
ἐγ. Καὶ πάλιν ἐκ τοῦ αὐτοῦ λύγου" ᾿Αχούεις
» » δι x Ὁ Δ A (ζ Ἂ (4 a
γέννησιν; τὸ πῶς μὴ περιεργάζου. ᾿Αχούεις ὅτι

Ὁ N N 6) - 7 x a ν
Πνεῦμα τὸ προϊὸν &x τοῦ Πατρός; τὸ ὅπως μὴ
πολυπραγμόνει.
ξδ΄. Τοῦ αὐτοῦ ἐχ τοὺ λύγου τῆς ΠΕεντηχοστῆς"
22 en , ae NS
Ei χαὶ πρὸς τὴν πρώτην αἰτίαν, ὥσπερ τὰ τοῦ
N m 2 e ΙΑ \ \ Ὁ ,
Ἰονογενοῦς ἅπαντα, οὕτω δὴ καὶ τὰ τοῦ Πνεύματος

ἀγαπέμπεται.
1. ἡ μὲν" ἡμῖν Α. - 2. nal εἰ
χατατὸν Α.

a) T. eit., c. 249 A. — b) Ibid., c. :
8) Ibid., c. 1077 C. — f) P. G., t. 36, c. 441 B.

VII. — TESTIMONIA A MARCO EPHESIO COLLECTA.

ἐν A. — 3. Eyxnex corr. A. — 4, γεννήτωρι Α. —5.

252° A. — ec). G.,-t. 35, .0(« 1072: (Ὁ, — d) Ibid.,.c.

353

principatum respexerimus, unum est quod
mente concipitur; cum rursus ad ea, in quibus
est divinitas, et quae ex prima illa causa
aeterne ac pari gloria sunt, tria sunt quae
adorantur.

59. Ex oratione in episcoporum Aegyptiorum
appulsum* : Vocatur autem illa (natura) qui-
dem, Deus, et in tribus maximis consistit, in
causa, in opifice, in perfectore; hoc est in
Patre, Filio et Spiritu sancto. Oui quidem nec
ita inter se distracti sunt, ut in tres diversas
atque alienas dividantur naturas; nec rursus ita
in arctum redacta natura, ut in unam circum-
scribatur personam.

60. Et post pauca” : At si omnia, quae
habet Pater, Filii sunt, praeter principium;
omnia vero quae habet Filius, Spiritus sunt,
excepta filiatione.

61. Ex oratione de dogmate et constitutione
Filius

fuerit, nisi ad Patrem, tanquam ad principium,

episcoporum“ : Cuius enim, quaeso,
referatur? Nec Patri principii dignitatem im-
minuere, quam ut Pater et genitor habet;
parvorum etenim certe ipsoque indignorum
principium fuerit, nisi deitatis eius, quae in
Filio et Spiritu sancto consideratur, causa sit.
Sic enim, mea quidem sententia, Deus unus
retinebitur, si Filium et Spiritum sanctum ad
unam causam referamus, non autem compona-
mus neque commisceamus, et si unam atque
eamdem divinitatis identitatem intelligamus.
62. Ex eadem oratione" : Proprietates vero,
Patris quidem, ut principii expers et princi-
pium cogitetur ac praedicetur : principium,
inquam, ut causa et fons et lumen sempiternum.

Audis

generationem? Modum curiosius ne inquiras.

63. Et rursus ex eadem oratione® :

Audis Spiritum ex Patre procedere? Id, quo-
modo fiat, ne anxio studio perscruteris.

64. Eiusdem ex oratione in Pentecosten' :
Tametsi ad primam causam, ut omnia ea quae
Unigeniti sunt, ita etiam quae Spiritus sancti
sunt, referantur.

5. εἰ ἕν A, — 6.- ταὐτὸ

1073 A. —

*

ΩΣ

ποιῷ χη ον

ΕΠ

30%

354 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

65. Et paucis interiectis“ : Omnia quae
habet Pater, Filii sunt, praeter innascentiam;
omnia quae habet Filius, Spiritus sancti sunt,
excepta generatione.

66. Eiusdem ex oratione de moderatione in
disputando” : At unum Deum Patrem agno-
scere oportebat principii expertem et ingeni-
tum, et unum Filium ex Patre genitum, et
unum Spiritum ex Deo substantiam habentem,
concedentem Patri ingeniti proprietatem, Filio
vero generationem; de cetero autem eiusdem
omnino naturae, dignitatis, honoris, gloriae.
Haec, inguam, agnoscere oportebat, haec con-
fiteri, hic gradum figere, prolixas autem nugas
ac profanas verborum novitates ad otiosos
homines amandare.

67. Eiusdem ex oratione in Heronem philo-
sophum‘ : Unus Spiritus sanctus, a Patre pro-
cedens aut etiam prodiens.

68. Et post pauca" :Ut nec Patri principium
tribuamus, ne quid primo prius inducamus, ex
quo etiam id, quod primum est, perire necesse
sit; nec Filium et Spiritum sanctum principii
expertes esse adstruamus, ne Patri id, quod
ipsi proprium est, adimamus. Illi quippe et
principio minime carent et quodam modo
carent : quod sane dietu mirum est. Non enim
quantum ad causam principio carent : ex Deo
enim sunt, licet non post ipsum, quemadmo-
dum ex sole Jumen; sed quantum ad tempus
principii sunt expertes.

69. Et post pauca“ : Hoc enim Patri et Filio
et Spiritui sancto commune est, quod minime
creati sunt, atque ipsa divinitas; hoc autem
Filio et Spiritui sancto, quod uterque eorum
ex Patre est. At vero Patris proprietas haec
est, quod ingenitus sit; Filii, quod genitus;
Spiritus sancti, quod procedat.

70. Ex libro ad Evagrium‘ : Haud secus
etiam Patris velut radii quidam ad nos demissi
sunt, tum splendidus lesus, tum Spiritus sanc-
tus. Ut. enim lucis radii mutuam relationem
natura individuam habentes, nec a luce disiun-

guntur, nec a se invicem discinduntur, lucisque

l. γεγενημένον A. — 2. ἔχων A. — 3. Post γεννήσεως add. A : Πνεύματι δὲ ἐχπορεύσεως, quae verba nihil

hie sibi volunt. — 4. δ᾽ ἄλα A. — 5. προελθὼν A. — 6.
ΠΡ C.—b)P. G., ἴ, 36, c.180B.— c)?.
G. t. 35, c. 1220 B d) /bid. — e) Ibid.,

ξε΄. Καὶ μετ᾽ ὀλίγον" Πάντα ὅσα ὃ Πατήρ, τοῦ
Υἱοῦ, πλὴν τῆς ἀγεννησίας" πάντα «ὅσα"- ὃ Υἱός,

- , x 4
τοῦ Πνεύματος, πλὴν γεννήσεως.

ξς΄. Τοῦ αὐτοῦ ἐκ τοῦ λύγου τοῦ περὶ τῆς ἐν
ταῖς διαλέξεσιν εὐταξίας" Δέον ἕνα Πατέρα γινώ- Ὁ
σχεῖν ἄναρχον χαὶ ἀγέννητον, καὶ Υἱὸν ἕνα γεγεννη-
μένον! ἐκ τοῦ Πατρός, χαὶ Πνεῦμα ἕν ἐκ Θεοῦ τὴν
ὕπαρξιν ἔχον", παραχωροῦν Πατρὶ μὲν ἀγεννησίας,
[ἰῷ δὲ γεννήσεως ὃ, τὰ δ᾽ Ma?! συμφυὲς χαὶ
σύνθρονον χαὶ δμόδοξον χαὶ ὁμότιμον" ταῦτα εἰδέναι,
ταῦτα ὁμολογεῖν, μέχρι τούτων ἵστασθαι, τὴν δὲ Υς
πολλὴν φλυαρίαν χαὶ τὰς βεῤήλους τῶν λόγων ᾿
χενοφωνίας τοῖς σχολὴν ἄγουσιν ἀποπέμπεσθαι.

ξζ΄. Τοῦ αὐτοῦ ἐκ τοῦ λόγου τοῦ πρὸς Ἥρωνα
τὸν φιλόσοφον" "Ev δὲ Πνεῦμα ἅγιον προελθὸν ὃ ᾿
&x τοῦ Πατρὸς ἢ καὶ προϊόν. ᾿

ξη΄. Καὶ μετ᾽ ὀλίγον" Μήτε ὑπὸ ἀρχὴν ποιεῖν
τὸν Πατέρα, ἵνα μὴ τοῦ πρώτου τ' πρῶτον εἰσαγά-
γωμεν, ἐξ οὗ καὶ τὸ εἶναι πρώτῳ περιτραπήσεται,
ἦτε dvapyov τὸν Yiov ἢ τὸ Πνεῦμα τὸ ἅγιον, ἵνα μὴ
τὸ τοῦ Πατρὸς ἴδιον * περιέλωμεν" οὐκ ἄναρχα γὰρ |
χαὶ ἄναρχά πως, ὃ χαὶ παράδοξον᾽ οὐχ ἄναρχα ΡῚ

γὰρ τῷ αἰτίῳ: ἐκ Θεοῦ γάρ, εἰ καὶ μὴ

m-
<

I
wer’ αὐτόν, ὡς ἐξ ἡλίου φῶς: ἄναρχα δὲ τῷ

χρόνῳ.

ξθ΄. Καὶ μετ᾽ ὀλίγον" Κοινὸν μὲν γὰρ Πατρὶ
χαὶ Υἱῷ χαὶ ἁγίῳ Πνεύματι τὸ μὴ γεγονέναι

S (3.N

χσὶ ἥ θεότης: Υἱῷ δὲ χαὶ ἁγίῳ Πνεύματι, τὸ
ἐχ τοῦ Πατρός: ἴδιον δὲ Πατρὸς «μὲν ἣ ἀγεννη-
σία, Υἱοῦ δὲ ἣ γέννησις, Πνεύματος δὲ ἢ ἐχπό-
ρευσις.

ο΄. Ἔχ τοῦ λύγου τοῦ πρὸς τὸν Εὐάγριον"
Καὶ οἵονεί τινες τοῦ Πατρὸς ἀχτῖνες ἀπεστάλησαν.
ἐφ᾽ ἡμᾶς ὅ τε φεγγώδης Ἰησοῦς xat τὸ Πνεῦμα τὸ
ἅγιον" ὥσπερ γὰρ αἱ τοῦ φωτὸς ἀχτῖνες ἀμέριστον
ἔχουσαι κατὰ φύσιν τὴν πρὸς ἀλλήλας σχέσιν

οὔτε τοῦ φωτὸς χωρίζονται οὔτε ἀλλήλων ἀποτέ-

μὲν sup. lin. A. — 7, ἔχουσαι ex ἔχουσι COIT. Αἱ

ce. 1221 Β. — ἢ P. α., t. 46, ὁ. 1105 C, inter oper&
alterius Gregorii, nempe Nysseni.

: Fe Reli - Ne
μνονται χαὶ μέχρις ἡμῶν τὴν χάριν τοῦ φωτὸς ἀπο-
T DER ς \
© στέλλουσι, τὸν αὐτὸν τρόπον xal> 5 Σωτὴρ 6
τὰ Sy N ς
ἡμέτερος χαὶ τὸ Πνεῦμα τὸ ἅγιον, ἡ δίδυμος τοῦ
\ Se \ ΤΣ Sn Ne =
Πατρὸς ἀχτίς, καὶ μέχρις ἡμῶν διχχονεῖται τῆς
Nah = N ,
δ ἀληθείας τὸ φῶς καὶ τῷ Πατρὶ συνήνωται.

, SE > ᾿ ; 2

οα΄. Tov αὐτοῦ ἐκ τοῦ πρώτου λόγου τοῦ

So Πῶς οὖν οὐ ER δ αἰδια-

περὶ Υἱοῦ" Πῶς οὖν οὐ συνάναρχα, εἰ συναίδια;
ΠΕ ΞΘ Beetnen as ey τὸ
ὅτι ἐκεῖθεν, εἰ χαὶ μὴ μετ᾽ ἐχεῖνο" τὸ μὲν γὰρ

- \

et P N 5
ἄναρχον, καὶ ἀΐδιον. τὸ ἀΐδιον δὲ οὐ πάντως χαὶ

10 ἄναρχον, ἕως ἂν εἰς ἀρχὴν ἀναφέρητα:" τὸν
Πατέρα. Οὐκ ἄναρχα οὖν τῷ αἰτίῳ. Δῆλον δὲ τὸ

τ

αἴτιον, ὡς οὐ πάντως πρεσδύτερον τῶν ὧν ἐστιν
IE : Er ἦ
αἴτιον" οὐδὲ γὰρ τοῦ φωτὸς ἥλιος. Καὶ ἀναργά πως

τῷ χρόνῳ.

5%. Jaucoov πάπα Ῥώμης ἐχ τῶν πραχτι-
- - r , . ΠΥ NE ι
χῶν τῆς δευτέρας συνόδου" Ei τις μὴ εἴπη, τὸ
ἸΙνεῦυα τὸ ἅγιον ἐχ τοῦ Πατρὸς εἶναι κυρίως xml
ἀληθῶς, ὡς χαὶ τὸν Υἱὸν ex τῆς θείας οὐσίας χαὶ
Θεοῦ Θεὸν λόγον, ἀνάθεμα.
: ; = 7 Ale Ἵ
Ὁ ογ΄. Τοῦ ἁγίου Κυρίλλου ἐκ τῆς πρὸς Νε-
, ἢ > TE ER 5
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€ πα δος ER ee ᾿
ὑποστάσει τὸ Πνεῦμα ἰδιχῇ χαὶ δὴ χαὶ νοεῖται χαθ
αὑτὸ χαθὸ Πνεῦμά ἐστι καὶ οὐχ Υἱός, ἀλλ᾽ οὖν
ἐστιν οὐκ ἀλλότριον αὐτοῦ. Πνεῦμα γὰρ ἀληθείας
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- .) ’ Ὁ 4 Ψ [4 > Μ » Ὁ
jet παρ᾽ αὐτοῦ καθάπερ ἀμέλει" χαὶ ἐκ τοῦ

᾿ Πατρός.

; Ὁ = πεν RER
08. Tov αὐτοῦ ἐκ τοῦ λόγου τοῦ πρὸς Θεο-

’ x ΤΥ 3 G \ = ͵ N
δύσιον τὸν βασιλέα" ᾿Απολύων γὰρ ἁμαρτίας τὸν

Ἔ SPER τ β
0 αὐτῷ προσχείμενον, τῷ ἰδίῳ λοιπὸν καταχρίει πνεύ-
ματι, ὅπερ ἐνίησι μὲν αὐτὸς ὡς ἐχ Θεοῦ < Harpss>
n ? RS

λόγος καὶ ἐξ ἰδίας ἡμῖν πηγάζων φύσεως" χοινὸν δὲ
a - Ὁ \ x ,
ὥσπερ τὸ χρῆμα τιθεὶς τῇ μετὰ σαρχὸς οἰκονομία
Ἀγ κεν ὦ ἈΝ cher EL nn,
διὰ τὴν ἕνωσιν χαὶ ὡς ἄνθρωπος ἐνέπνει σωματιχῶς

ἐνεφύσησε γὰρ τοῖς ἁγίοις ἀποστόλοις εἰπών"

wr

Aubere [Ινεῦμα ἅγιον" καὶ οὐκ ἐκ μέτρου
δίδωσι τὸ ΠΙνεῦμα χατὰ τὴν Ἰωάννου φωνήν,
ἄλλ᾽ αὐτὸς ἐνίησιν ἐξ αὐτοῦ χαθάπερ ἀμέλει χαὶ 6
Πατήρ.

οε΄. Καὶ μετ᾽ ὀλίγον" Οὐ τὸ ἀλλότριον τοῖς
1. ἀναφέρη A. — 2. ἀμέλλε: A.

2)P.G.,1.36,c.77B. —b)P. L., t. 13, c.362 A
6) Pro verum, quod scripsit Damasus, Gracei pas-
sim habent Verbum ex interpretatione Theodoreti.
PATR. OR. — T. XVII. — F. 2,

VII. — TESTIMONIA A MARCO EPHESIO COLLECTA. 35:

beneficium ad nos usque traiiciunt : eodem
modo Salvator quoque noster et Spiritus sanc-
tus, geminus ille Patris radius, simul et ad nos
usque veritatis Jucem ministrant et Patri uniti
sunt. j

71. Eiusdem ex prima oratione de Filio® : Et
quomodo non sunt simul cum Patre principii
expertes, si coaeterni sunt? Quia inde proce-
dunt, etsi non post illum sunt. OQuod enim
principio caret, aeternum est; quod autem
aeternum est, non protinus caret principio,
quandiu ad Patrem velut ad principium refer-
tur. Ergo illi, quantum ad causam, non carent
prineipio. Perspicuum autem est causam non
continuo antiquiorem esseiis, quorum causaest;
neque enim sol lucem temporeantecedit. Ouan-
tum autem ad tempus, principii expertes sunt.

72. Damasi papae Romani ex actis secundae
synodi” : Si quis non dixerit Spiritum sanctum
de Patre esse vere ac proprie, sicut Filius de
divina substantia, et Deum verbum ‘, anathema
sit.

73. Sancti Cyrilli ex tertia ad Nestorium
epistola“ Quamvis enim Spiritus in subsisten-
tia propria sit, eatenusque in seipso considere-
tur, quatenus Spiritus est, et non Filius:; non
est tamen ab eo alienus, quandoquidem Spiri-
tus veritatis nominatur, Christus autem veritas
est. Profunditur autem ab 119, non minus pro-
fecto quam ex Deo et Patre.

74- Eiusdem ex libro ad Theodosium impera-
torem® : Peccata namque iis qui illi adhaerent
condonans, suo mox ungit eos spiritu, quem
quidem ut Dei Patris Verbum ipse immittit, et
ex propria natura in nos quasi ex fonte quo-
dam transfundit; quin etiam facultate hac prop-
ter unionem et incarnationis oeconomiam
cum homine communicata, corporaliter quoque
ut homo inspirabat; insufllavit enim in sanctos
apostolos, dicens!' : Accipite Spiritum sanctum.
Sed neque ex mensura dat Spiritum*, iuxta
loannis vocem, sed ex se non secus ac Pater
eumdem infundit.

79. Et post pauca" : Spiritum baptizatis non

—d) P. G., t. 77, 6.177.C.—e)P. G.,t. 76.6. 1188
CD. — ἢ Ioan. xx, 22. — g) Ioan. ımt, 3. —h) Imo
dicendum fuit paulo ante ;cl. P.@.,t. eit., c. 1188B.

wu,

2 780%.

We ον We

356 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. [A

tribuit (Christus) tanquam alienum, ut servus
et minister, sed ut Deum secundum naturam
cum summa potestate et auctoritate, ut qui sit
ex ipso et per ipsum. Per hunc quoque divinus
character nobis imprimitur.

76. Eiusdem ex interpretatione sacri sym-
boli* : Post absolutum de Christo sermonem,
sancti beatissimique Patres Spiritus sancti
mentionem faciunt. Credere enim se in illum
dixerunt, simili modo videlicet ut in Patrem
et Filium; et profunditur quidem, sive proce-
dit tanguam a fonte a Deo et Patre, tribuitur
autem creaturae per Filium. Unde insufllavit
in sanctos apostolos dicens : Accipite Spiritum
sanctum. Igitur ex Deo et Deus Spiritus est.

77. Eiusdem ex epistola ad loannem Antio-
chenum” : Nullo autem modo patimur, ut ab
aliquo fides illa sive fidei symbolum concutia-
tur, quod editum est : neque enim aut nobis
aut ulli omnino alteri vel unam voculam_ibi
positam immutare, aut unam etiam syllabam
praeterire permittimus, memores eius qui
dixit" : Ne transferas terminos antiquos, quos
posuerunt patres tui. Non enim ipsi locuti sunt,
sed ipse Spiritus Dei ac Patris, qui procedit
quidem ex ipso; est autem non alienus a Filio,
secundum essentiae rationem.

78. Eiusdem ex libro de sacrosancta Trini-
tate” : Sanctae huius adorandaeque unitatis
tres agnoscuntur et creduntur personae : Pater
principiii ac causae expers, non genitus, aeter-
nus; tum unus Filius unigenitus, ineffabili
modo ac citra passionem atque inenarrabiliter
ante omnia saecula e substantia ipsius Patris
genitus, atque propterea eiusdem ac Pater sub-
stantiae et dignitatis, eique per omnia similis
et aequalis, excepta paternitate, principium
autem et causam Patrem habens per genera-
tionem; denique Spiritus sanctus vivificans et
adorandus, qui ex Patre procedit, id est ex
substantia Patris, non per generationem, sicut

Filius, ne duo in Trinitate filii habeantur, sed

. SER
Arte “1: R ; . eh
1. deov A : θεὸς in edilis. — 2. &voı — 8. ἐνεφύσισε A. — 4. πίστην A, moxque ἣ pro ἤτοι. —
5. συλλαδεῖν A. — 6. μονογενῆ A, — — 8. τὸ ... ἐχπορευόμενον A.
a) P. @., 1.77, c. 316 D, sub tilulo : Epistola inter CGyrilli opera non reperi. Tisdem verbis
ad monachos de Symbolo. — Ὁ) P. G., t. eil., c. eitatur a Iosepho Bryennio, Τὰ εὑρεθέντα, t.
180 D. e) Prov. xxIr, 28. — d) Locum hactenus Lipsiae, 1768, p. 122.

Fe

βαπτιζομένοις Evısvra Πνεῦμα δουλοπρεπῶς χαὶ
ὑπουργιχῶς, ἀλλ᾽ ὡς Θεὸν ! κατὰ φύσιν μετ᾽ ἐξουσίας
τῆς ἀνωτάτω τὸ ἐξ αὐτοῦ καὶ ἴδιον αὐτοῦ, δι᾿ οὗ καὶ
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εἴος ἥμῖν ἐνσημαίνεται 2 χαραχτήρ.

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ἊΨ, > 4 ’ ΕἸ x -Ὁ -»,
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χαὶ Πατρός, χορηγεῖται δὲ τῇ χτίσει διὰ τοῦ. Υἱοῦ,
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τῳ .} - - Ἂ
Πνεῦμα ἅγιον. Οὐχοῦν ἐκ Θεοῦ χαὶ Θεὸς τὸ
Πνεῦμα ἐστιν.

οζ΄. Tov αὐτοῦ ἐκ τῆς πρὸς ᾿Ιωάννην ᾿,Ἵντιο-

πῶ a

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γινώσχονται χαὶ πιστεύονται ἐν Πατρὶ ἀνάρχῳ
> ῃ > r At us Yis “ὃ
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=

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τας , , ε = n 5: ἢ

τε χαὶ ἀποστόλοις, πλήν, ὡς εἶπον, τῆς οὐσίας

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ὅ αὐτοῦ τοῦ Πατρὸς χαὶ τοῦ Υἱοῦ ὑπάρχοντι χαὶ τὸ

ὁμοούσιον ἔχοντι πρὸς Πατέρα χαὶ Υἱόν" ἀχοινώνη-

τὸν δὲ χαὶ αὐτό ἐστιν ὥσπερ ὃ Πατὴρ χαὶ ὃ Υἱὸς
πρὸς πᾶσαν τὴν χτίσιν χατὰ τὸν τῆς οὐσίας λόγον.

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δ \ nr > Ὁ N e ἦν “ὰ c

ἁγιάζει γὰρ δι᾿ αὐτοῦ τὸ ἁγιάζεσθαι πεφυχὸς 5

5 Θεὸς χαὶ Πατήρ.

Er ᾿ > - r -»" Ε “»" ῃ
π. Καὶ ἐν τῷ τέλει τοῦ αὐτοῦ λόγου"
, ι x >r

Πρόεισι μὲν γὰρ ἐξ

αὐτοῦ τοῦ Πατρὸς τὸ Πνεῦμα

\ , ν᾽ Yen οἱ > es) ,
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πα΄. Τοῦ αὐτοῦ ἐχ τοῦ δευτέρου λόγου τοῦ
πρὸς "᾿Ιουλιανόν: Ὅτι χαὶ αὐτὴ τῶν στοιχείων 2

ἢ φύσις οἴκοθέν τε χαὶ ἐξ αὐτῆς τὸ

οὐκ ἂν ἔχοι
δύνασθαι διαδράναι τὴν φθοράν, δεῖτχι δὲ μᾶλλον
τῆς τοῦ συνέχοντος - αὐτὴν. > πρὸς τὸ εὖ εἶναι
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5 Θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕϑατος: ζωογονεῖ
<yap> τὰ πάντα ζωὴ κατὰ φύσιν ὑπάρχον τὸ
Πνεῦμα τοῦ Θεοῦ, ὡς ἐχ ζωῆς τοῦ Πατρὸς καὶ ἐξ
αὐτοῦ ἐκπορευόμενον ΄.

πδ΄. Τοῦ αὐτοῦ ἐκ τῆς βίθλου τῶν Θησαυ-
, ρων" Φησί που Χριστὸς τοῖς ᾿Ιουδαίοις προσδια-
λεγόμενος. Ei δὲ ἐν δαχτύλω Θεοῦ ἐγω ἐχ-
θάλλω ra δαιμόνια, ἄρα" ἤλθεν ἐφ᾽ ὑμῶς ἡ
βασιλεία τοῦ Θεοῦ. Καὶ δάκτυλον ἐνθάδε φησὶ
τὸ Πνεῦμα τὸ ἅγιον τρόπον τινὰ τῆς θείας οὐσίας
ἐχπεφυχὸς χαὶ φυσικῶς

αὐτῆς ἐχχρεμάμενον ῷ

ν Θεοῦ τὸν Υἱὸν ἀπο-
Ἐπλοῦσιν αἱ θεῖαι Γναροὶ κα κατὰ τὸ "Eowoe ἐν αὐτὸν
ἡ δεξιὰ αὐτοῦ καὶ ὁ βραχίων ὁ ἅγιος αὐτοῦ,
χαὶ πάλιν: Ku ἴριε ὑψηλός σου ὁ βραχίων, καὶ

οὐχ ἤδεισανῖ" γνόντες δὲ αἰσχυνθήτωσαν.

1. πρῶτον λόγον A, — 2. τῷ στοιχίων A.
πνεῦμα, ζωὴ Kal αὐτὸ χατὰ φύσιν ὑπάρχον ὡς ἐχ ζωῆς τοῦ

ἐχχρεμμάμενον A. — 7, elöncav A.

a). G., t. 76,:0.533 B. — DUB:
πο 0) ΤΣ cit., e. 584-585. — d) Is.

Ci ΤΟ 356.0:

I, 60. —e)P.G.,

] VII. — TESTIMONIA A MARCO EPHESIO COLLECTA.

— 3. ἔχη A. —

357

procedens, ut dictum est, e Patre solo, ut fla-
tus ab ore; manifestatus autem per Filium
ipse locutus est in omnibus sanctis prophetis
et apostolis, praeterquam quod est, ut dixi, ex
essentia ipsius Patris et Filii, eamdem habens
substantiam ac Pater et Filius, incommunica-
bilis et ipse omni creafurae non secus ac
Pater et Filius secundum essentiae rationem.

79. Eiusdem ex libro primo contra Iulia-
num“: Genitus est enim Filius ex Patre,
estque in ipso et ex ipso naturaliter; procedit
etiam Spiritus, proprius existens Dei
Patris et Filii sanctificat enim
Deus Pater per ipsum id quod sanctificari
aptum est.

80. Zt in fine eiusdem libri” : Procedit enim
ex ipso Patre Spiritus secundum naturam, et
per Filium creationi subministratur.

et
similiter

81. Eiusdem e libro secundo contra Julia-
num“ :Ipsam elementorum naturam non posse
vi sua corruptionem effugere, sed, ut consi-
stat, opus esse manu continentis illam Dei,
docuit propheta, cum Spiritum Dei disit ferri
super aguam“. Nam a Spiritu Dei cuncta vitam
accipiunt, cum ipse quoque secundum natu-
ram vita sit, utpote ex vita Patris et ex illo
procedens.

82. Eiusdem e libro Thesaurorum® : Chri-
stus Iudaeos alloquens ita alicubi loquitur"
Si vero in digito Dei ego eiicio daemonia, venit
ergo in vos regnum Dei. Digitum Dei hic Spi-
ritum sanctum vocat, qui quodammodo ex
divina essentia oritur, et naturaliter ex ea de-
pendet, sicut digitus ex humana manu. Bra-
chium enim et dextram Dei sacrae Scripturae
Filium vocant, iuxta illud* : Sabwavit eum dex-
Et rur-
: Domine, sublime est brachium tuum, et

tera eius, et brachium sanctum eins.
sum"
nesciverunt; ubi autem cognoverint, confunden-

Zur. Quemadmodum igitur brachium natura-

4. In editis : ζωογονεῖ γὰρ τὰ πάντα τὸ τοῦ θεοῦ
Πατρός, veliqguis omissis. — 5, ἄρα A. — 6. αὐτῇ
t. 75, c. 576 D. — f) Lue. xr, 20. — δ) Ps. xevıı
1.—%h).Is. LI, 1.

358

liter coaptatum est integro corpori, omniaque
sr operatur quae menti placent, et inungere solet,
digito utens : ita et Verbum Dei ex ipso et in
ipso naturaliter coaptatum, ut ita dicam, atque

emanantem existimemus, et in Filio naturaliter

atque essentialiter procedere a Patre Spiritum,
per quem omnia ungens sanctificat. Quocirca
non est alienus vel extraneus a divina natura
Spiritus sanctus, sed ex ipsa et in ipsa natu-
raliter. Sicut digitus in manu eiusdem naturae
atque ipsa est, et vicissim manus in corpore
nequaquam diversae substantiae ab ipso cor-
pore est.

83. Et post pauca“
alienum esse ab essentia Filii Spiritum sanc-

tum, sed in ipso et ex ipso, ac veluti vim quam-

Ostendit aperte non

dam naturalem, quae omnia quaecumque velit,
praestare possit.

84. Eiusdem ex epistola ad monachos” : Spi-
ritus profunditur quidem, sive procedit, tan-
quam a fonte, a Deo et Patre; tribuitur autem
creaturae per Filium.

85. Eiusdem ad Palladium“ : Mutabilis
autem nullo modo Spiritus est, aut si mutatio-
ee nis morbo laborat, ad ipsam Dei naturam haec
siquidem est Dei et Patris

labes pertinebit;
et Filii ille, qui substantialiter ex utroque,
nimirum ex Patre per Filium, profluit
Spiritus.
Et in responsione nona haec habet‘ :
Procedit enim ex Deo et Patre Spiritus sanc-
= tus secundum Salvatoris vocem, sed non est
alienus a Filio : omnia enim habet cum Patre,
et hoc ipse edocuit dicens de Spiritu sancto “
Omnia quaecumgue habet Pater, mea sunt,
Propterea dixi vobis, guia de meo accipiet, et
annuntiabit vobis. Ergo clarificavit quidem
lesum Spiritus sanctus admirabilia operans,
verumtamen ut spiritus eius, non ut aliena vir-
tus, et eo praestantior, secundum quod intel-

ligitur Deus.

1. δόξει A 2. χρίον A. — 3. ὥσπερ οὖν A. — 5.

| a) T. cit., ὁ. 581 C. — b) P. G., 1. 77, c. 316
| D. Jam habepalur hoc testimonium supra, num. 76
circa medium. — c) P. G., t. 68, ὁ. 148 A. —

in ee
a

DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

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οὐχ ἀλλότριον τῆς οὐσίας τοῦ Υἱοῦ τὸ Πνεῦμα τὸ
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αὐτοῦ ἐκ τοῦ πρὸς τοὺς μονα-
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μα προχεῖται μὲν ἤγουν.
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Πατρός, γορηγεῖται δὲ τῇ χτίσει διὰ τοῦ ΥἹοῦ. 4
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Ἔν δὲ τῇ ἐνάτῃ ἀπολογίᾳ οὕτω
φησίν" ᾿Εχπορεύεται ἐκ τοῦ Θεοῦ χαὶ Πατρὸς

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μετὰ τοῦ Πατρός. Καὶ τοῦτο αὐτὸς ἐδίδαξεν εἰπὼν
τ er. ‚ ‚ x a ar 7
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> nd Ὕ nn, ᾽ x > - ET,
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χαὶ οὐχ ἀλλοτρία δύναμις χαὶ χρεῖττον αὐτοῦ χαθὸ
νοεῖται Θεός.

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d) Seilicet ex duodecim, quas pro tuendis Analhe-
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76,

malismis sceripsit 3
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6) loan. 15.

᾿

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ἀπορρίψουεν 5" πιστεύομεν γὰρ τῷ Κυρίῳ λέγοντι"
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«ὁμοίως. -- φάσχοντι: Husis δὲ οὐ τὸ πνεῦμα
τοῦ χύσμου ἐλάθομεν, ἀλλὰ τὸ ΠΟῬΗεῦμα τὸ
ἐκ τοῦ Θεοῦ.» --- Ἰαῦτα ἀκούσας 6 Κύριλλος καὶ
ἀχριδῶς γνωρίσας, εἰς τοῦτο μὲν ἀπολογίαν οὐχ
δωχεν, ἀλλὰ γράψας λόγον περὶ τῆς ἁγίας ἹΓριάδος,

3 ,

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x
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ὃ Θεός, οἶδα, χαὶ ὅτι ὅλος ἐστὶ πανταχοῦ" τὸ δὲ
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πῶς, ἀγνοῶ. Οἶδα ὅτι τὸ Πνεῦμα ἐξ αὐτοῦ" τὸ δὲ
πὼς ἐξ αὐτοῦ, οὐκ ἐπίσταμαι.

πθ΄. Tov αὐτοῦ ἐκ τοῦ λόγου τοῦ περὶ
τῆς ἁγίας Τριάδος" Πιστεύω εἰς ἕνα Θεόν, Πατέρα
παντοχράτορα᾽ πιστεύω, οὐχ ἐρευνῷ" πιστεύω, οὐ
διώχω τὸν ἀχατάληπτον' πιστεύω, οὐ μετρῶ τὸν
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παντολράτορα.

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x en x m - “. , .
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\ 3 -Ὁ -
τὴν ἐχ τῶν νεχρῶν ἐξανάστασιν.
1, δεξώμεθα A. — 2. ἀπορρήψομεν A.
a) D. eit.,.c. 432! D. — b).Ioan. xy, 26.— ce) I

Cor. u, 12. —d) P. ἃς, t. 48, c. 704 GC. Citatur
eliam a Bryennio, t. cit., p. 123. — e) Tum haee,

— 3. ἀνομίους

VII. — TESTIMONIA A MARCO EPHESIO COLLECTA. 359

87. Haec quidem divus Cyrillus dum cer-
taret contra Nestorium dicentem, aliena vir-
tute Christum miracula patrasse, ac si simplex
aliquis homo fuisset unusque ex prophetis.
Atqui
Spiritum vocari proprium Filii in Cyrilli ope-

Theodoretus, cum sentiret ac videret
ribus, dixit* : « Proprium autem Spiritum
Filii, si quidem ut eiusdem atque ille naturae
et ex Patre procedentem dixit, simul confite-
bimur et tanquam piam suscipiemus vocem;
si vero tanquam ex Filio aut per Filium exi-
stentiam habeat, hoc ut blasphemiam et impium
reiiciemus. Credimus enim Domino dicenti” :
Spiritus veritatis, qui a Patre procedit; sed
et sacratissimo Paulo dicenti similiter“ : Nos
autem non spiritum mundi accepimus, sed Spi-
ritum qui ex Deo Patre est ». Cyrillus, cum
haec audivisset probeque intellexisset, haud
ullam responsionem dedit, sed edito de sancta
Trinitate libro, dixit, ex solo Patre procedere
Spiritum sanctum.

88. Sancti loannis Chrysostomi e primo
libro contra Anomoeos, qui habetur in Marga-
ritis" : Deum enim ubique esse novi, totum
item ubique esse novi; quomodo autem, ne-
scio. Scio ipsum genuisse Filium; quomodo
autem, ignoro. Novi Spiritum ex ipso esse;
quomodo autem ex ipso sit, nescio.

89. Eiusdem ὁ libro de sancta Trinitate‘ :
Credo in unum Deum, Patrem omnipotentem.
Credo, non inquiro; credo, non persequor
incomprehensibilem; credo in unum et solum

verum omnipotentem.

90. Et post pauca“ : Credo etiam in Domi-

num nostrum lesum Christum, Filium eius
unigenitum, qui ex illo genitus est ante omnia
saecula, prout solus novit ipse qui genitus est.

91. Et iterum“ : Credo etiam in Spiritum
sanctum, Spiritum veritatis, qui a Patre pro-
cedit, qui Trinitatem complet. Ipsi confido
meam sanctificationem; ipsi confido resurrec-

tionem ex mortuis.

A:

tum quae proxime sequunlur EX eodem libro
sumpla, quasi sepulta jacent in animadversioni-
bus, P. @., t. 39, ὁ. 320 B.

* f, 31°,

Di

NEUE ie eh

x

x

Als;

>
j

u γον τοῦ

900 2

92. Eiusdem ex altera oratione in Annuntia-
tionem et contra Arium‘ : Ego vero a sacris
Scripturis institutus Patrem celebro, qui sem-
per Pater est; Filium celebro, qui ex paterna
substantia ante tempora effulsit; celebro Spi-
ritum sanctum, qui ex Patre procedit, et in
Filio requiescit.

93. Eiusdem ex sermone de Spiritu sancto” :
Ut igitur, sicut dicebam, ne quis audiens
Spiritum Dei, putet familiaritatem quamdam
significari, et non communitatem naturae,
Paulus dicit" : Vobis autem non datus est spi-
ritus mundi, sed Spiritus qui ex Deo est. Ite-
rum dicitur Spiritus Patris, sicut Salvator
apostolis dieit@ : Ne solliciti sitis, guomodo vel
quid loguamini : non enim vos estis qui loqui-
mini, sed Spiritus Patris vestri qui loquitur
in vobis. Sicut autem dixit Spiritus Dei, ad-
ditque Scriptura qui ex Deo est, sic iterum
dictus est Spiritus Patris. Et ne putetis hoc
secundum familiaritatem dici, Salvator id con-
firmat® : Quando venerit Paracletus, Spiritus
verilatis, qui a Patre procedit. Mic ex Deo, hic
a Patre dicitur. Id quod sibi ipse tribuerat
dicens' : Ego a Patre exivi, hoc et Spiritui
sancto adscribit dicens® : Qui a Patre procedit.
Ouid est procedit? Non dixit gignitur. Ouod
enim non est scriptum, non est sentiendum.
Filius a Patre genitus est, Spiritus a Patre
procedit. Quaeris a me differentiam, quomodo
genitus ille, et quomodo processerit iste? Quid
igitur rei est? Cum didiceris Filium genitum
esse, didicistine et modum comprehendisti?
Numquid censes, te, dum Filii nomen audis,
ipsum generationis modum intelligere? No-
mina sunt haec, dilecte, tum fide honoranda
tum pia cogitatione conservanda.

94. Sancti Epiphaniü Cyprü e libro qui

dieitur Ancoratus" : Ita credimus eum esse

1. Ἄρειον A. — 2. πατρῴας : πρώτης A. — 3. νομίσει A. — 4. μεριμνήσηται, COTT. EX μεριμνήσεται A,
ul videlur. — 5. λαλήσηται A. — 6. τί γάρ : τὸ γάρ A. — 7. ἔμαθες" χαὶ τὸν τρόπον χατέλαθες ἄρα" ὀνόματα elc. |
\, ubi nonnulla profeeto exeiderunt, quae eodieis Colbertini apud Maurinos ope supplevi. E

F
a) P. G.,t. 82, ὁ. 768 D:—b) P. G.,t. 52, c. — ὁ) Ioan. xv, 36. — ἢ Ioan. xv1, 27. — g) Ibid., |
814 C. c) I Cor. 11, 12. — d) Mat. x, 19, 20. 26. — ἃ) P. @., ι. 43, c. 236 B. ’

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τοῦ ἁγίου ΠΙνεύματος" “ἵνα τοίνυν, ὡς ἔφθην
εἰπών, μή τις ἀχούσας πνεῦμα τοῦ Θεοῦ νομίσῃ ΄
οἰκειότητα μόνον σημαίνεσθαι χαὶ μὴ φύσεως

χοινωνίαν, Παῦλος λέγει: Ἡμῖν δὲ οὐχ ἐδόθη.

λαλοῦντες, ἀλλὰ τὸ Πνεῦμα τοῦ Ilaroog
ὑμῶν τὸ λαλοῦν ἐν ὑμῖν. “Ὥσπερ δὲ eine Πνεῦμα

Θεοῦ χαὶ ἐπήγαγεν A γραφὴ τὸ ἐκ τοῦ Θεοῦ,
οὕτω πάλιν εἴρηται Πνεῦμα Πατρός. Καὶ ἵνα μὴ 3
νομίσῃς τοῦτο χατ᾽ οἰχείωσιν λέγεσθαι, ὃ Σωτὴρ.

.Ν 2

βεδαιοῖ λέγων: Ὅταν δὲ ἔλθῃ 6 Παράκλητος, τὸ
Πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ Πατρὸς
ἐχπορεύεται. ᾿κεῖ ἐκ Θεοῦ, ὧδε παρὰ «- τοῦ; Ἶ
Ilaroog. “Ὅπερ ἐπήγαγεν ἑαυτῷ: Ἐγω παρὰ !
τοῦ ΠΙατρὸς ἔξήλθον, τοῦτο χαὶ τῷ ἁγίῳ Πνεύ-
ματι, ὃ παρὰ τοῦ Πατρὸς ἐκπορεύεται. “στιν.
οὖν ΠΙνεῦμα Θεοῦ χαὶ ἐχ Θεοῦ Πατρὸς Πνεῦμα
καὶ παρὰ τοῦ Πατρὸς ἐχπορεύεται. «Τί ἐστιν
ἐχπορεύεται; » Οὐχ εἶπε γεννᾶται: ἃ γὰρ ob
γέγραπται, οὐ δεῖ φρονεῖν. Υἱὸς ἐκ Πατρὸς γεννηπ |
θείς, Πνεῦμα ἐχ Πατρὸς ἐκπορευόμενον. Ζητεῖς.
παρ᾽ ἐμοῦ τὴν διαφορὰν πάντως, πῶς ἐγεννήθη |
οὗτος, πῶς ἐξεπορεύθη Exeivos; τί" γάρ; ὅτι ἐγεν-. ἱ
νήθη μαθών, ἔμαθες χαὶ τὸν τρόπον χατέλαδες; |
Ἄρα « ἐπεὶ χηρυττόμενον χαὶ Υἱὸν ἀχούεις, καὶ,
γεννήσεως τὸν τρόπον χατέλαδες;- ὈἈὈνόματά
ἐστιν, ἀγαπητέ, ταῦτα πίστει τιμώμενα χαὶ εὐσεθεῖ,
λογισμῷ τηρούμενα. . 3
13. * Τοῦ ἁγίου Ἐπιφανίου Κύπρου ἐκ τῆς |
βίθλου καλουμένης ᾿αγκυρωτου" Οὕτω πιστεύο- |
Σ]}

᾿ τ τι τ Ἂ
μεν ὅτι ἔστι Πνεῦμα ἅγιον, Πνεῦμα Θεοῦ, Πνεῦμα
τέλειον, Παράχλητον, ἄχτιστον, ἐχ τοῦ Πατρὸς
f
Ξ ? nein Et
ἐχπορευόμενον χαὶ διὰ τοῦ Υἱοῦ λαμῥανόμενον.
> ni x 4 >) La)
Ex τῆς πρὸς Νεστύριον ἐπιστολὴς
ἢ ; Pe
Kersorivov πάπα᾽ Οὐχ ὀφείλουσι ? τῆς ἀρχαίας
? Se S
πίστεως τὴν χαθχρότητα βλάσφημοι λόγοι διχτα-
EEE) ποτ ἘΡ LER ΕΣ
ρᾶξαι. Ni; πώποτε οὐχ ἄξιος τοὺ ἀναθειματισθῆναι
2. 2

οἰθῚ a 3 ie a x -Ὁ \
ἐχριθη ἢ ἀφαιρῶν" τι ἢ προστιθεὶς τῇ πίστει; τὰ

WERTET ΤΕ

\ Ὁ» “x - n ,ὔ “
γὰρ μεστῶς καὶ φανερῶς παραδοθέντα ἥυϊν παρὰ
SEE 5 jr v 5
τῶν ἁγίων ἀποστόλων οὔτε προσθήχην ἡ οὔτε

2 ἜΣ Ξ >
᾿ μείωσιν ἐπιδέχεται" ἀνέγνωμεν γὰρ ἐν ταῖς βίόλοις

a =

ω

ἐξ en ; πο
᾿ς ἡμῶν, μήτε προσθεῖναι" δεῖν μήτε ἀφαιρεῖν 1’
\ x 7

, \ \ \ ,
{ΤΊ 0% 9 τ A =
MEY στη γὰρ χαὶ τὸν προστιθέν τὰ χαὶ τὸν αφαι

, -
ρούμενον τιμωρία δεσμεῖ.

20 A

Υ

+. Tov ἁγίου ]αξίμου κεφάλαιον ἕγ ἀπὸ
τῆς ἐξηγήσεως εἰς τὸν προφήτην Ζαχαρίαν"
Wa γὰρ Πνεῦμα τὸ ἅγιον ὥσπερ φύσει κατ᾽ οὐσίαν
ὑπάρχει τοῦ Θεοῦ χαὶ Πατρός, οὕτω χαὶ τοῦ Υἱοῦ
* φύσει ὃ χατ᾽ οὐσίαν ἐστὶν ὡς &x Πατρὸς οὐσιωδῶς
50 δι᾿ Υἱοῦ γεννηθέντος ὃ ἀφράστως ἐχπορευό-
᾿ς μενον.
4. Τοῦ αὐτοῦ ἐχ τῆς πρὺς Maxsdovıavov
διαλέξεως" Ὃ μὲν γὰρ Υἱὸς ἐκ τῆς οὐσίας τοῦ
᾿ Πατρὸς "ῦ γεγέννηται (διὰ τοῦτο μονογενής) χαὶ τὸ
5 [Πνεῦμα τὸ ἅγιον ἐκ τῆς οὐσίας τοῦ Πατρὸς
1 ἐχπορεύεται.
in. Τοῦ αὐτοῦ: Εἷς Θεὸς ἑνὸς Υἱοῦ γεννήτωρ
χαὶ πατὴρ καὶ Πνεύματος ἁγίου προδολεύς" μονὰς
ἀσύγχυτος xal τριὰς ἀδιαίρετος, νοῦς ἄναρχος,
30 μόνου μόνος οὐσιωδῶς ἀνάρχου λόγου γεννήτωρ
χαὶ μόνης ἀϊδίου ζωῆς ἤγουν"! Πνεύματος ἁγίου

πηγή.

᾿ er Ξ
16. Τοῦ αὐτοῦ ἐκ τῆς ξομηνείας τῆς εἰς
x a , x ' > ’
τὸν ἅγιον hovioıov περὶ θείων ὀνομάτων"
a > ΄
135 Ὅτιπερ ὃ Θεὸς χαὶ Πατὴρ κινηθεὶς ἀχρόνως χαὶ
ἀγαπητιχῶς προῆλθεν εἰς διάκρισιν ὑποστάσεων
ἀμερῦς τε χαὶ ἀμειώτως μείνας ἐν τῇ - οἰκεία >

r [4 2 ἐν -
δλότητι ὑπερηνωμένος "ἢ χαὶ ὑπερηπλωμένος, τοῦ

12. ὑπὲρ ἡνωμένος A, moxque ὑπὲρ ἡπλωμένος.

a) Ρ. L., t. 50, ὁ. 474-476. — b) Apoc. ΧΧΙΙ, 18.

1. Pro διὰ habetur in editis ἐχ, ac reete quidem, cum in evangelio dieatur, Toan. XVI,

9. γεννηθέντως A. — 10. Vox τοῦ πατρὸς lum hic, tum lin. seq. abest in edilis. — ΤΊ.

— c) P. G., t. 90, e. 672 C. — d) Habetur inter
Athanasii Alexandrini opera, P. @G., 1. 28, ce. 1208

VII. — TESTIMONIA A MARCO EPHESIO COLLECTA. 361

Spiritum sanctum, Spiritum Dei, Spiritum per-
fectum, Paracletum, increatum, a Patre pro-
cedentem, et a Filio accipientem.

95. Ex epistola Caelestini papae ad Nesto-
rium® : Non debent veteris fidei puritatem
blasphema in Deum verba turbare. Quis un-
quam non dignus est anathemate iudicatus,
vel adiiciens vel detrahens fidei? Plene etenim
ac manifeste tradita ab apostolis nobis nec
augmentum nec imminutionem requirunt. Le-
gimus in libris nostris”, non addi debere, non
detrahi; magna quippe et addentem et detra-
hentem poena constringit.

96. Sancti Maximi, capite LXII commentarü
in Zachariam prophetam‘ : Nam Spiritus sanc-
tus, quemadmodum natura Dei est ac Patris
secundum substantiam, sic est Filii natura
secundum substantiam, tanquam qui ex Patre
substantialiter per Filium genitum inexplica-
bili modo procedat.

97. Eiusdem ex dialogo cum Macedoniano" :
Nam Filius quidem ex substantia Patris
genitus est, ideoque est unigenitus Filius;
Spiritus sanctus ex substantia Patris pro-
cedit.

98. Eiusdem® : Unus Deus, unius Filii geni-
tor, Pater, uniusque Spiritus sancti prolator :
unitas inconfusa ac trinitas indivisa : mens
principii expers, sola solius absque principio
aeternumque essentialiter exsistentis Verbi
parens, soliusque sempiternae vitae, id est Spi-
ritus sancti, fons.

99. Eiusdem ex scholüis in sancti Dionysii
librum de divinis nominibus‘ : Deus et Pater
sine tempore motus, et propter vim amoris in
distinctionem personarum processit, sine divi-
sione et diminutione permanens in propria
totalitate supra modum unitus et supra modum

14, 15 : ἐχ τοῦ

ἐμοῦ λαμθάνει, Ex τοῦ ἐμοῦ λήψεται. — 3. ὠφείλουσι A. --- 3. ἀφερῶν A. -- 4. προσθήχης A. — 5. προσθῆναι
A; in editis legitur προστιθέναι. — 6. δεῖ A. — 7. In ἀφαιρεῖν lillerae ar Sup. lin. A. — 8. φύσι A.

ἤγουν : ὡς A. —

De) 2 Ὁ, Ὁ οὐ ὁ, 1180 Ἀ- τὶ Βὲ σὲ, 1%,

302 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

simplex, proprio Splendore in existentiam pro-
deunte, ut qui sit viva imago, et sanctissimo
Spiritu cum adoratione etab aeterno a Patre
procedente, sicut docet Dominus.

100. Eiusdem ex expositione Orationis Do-
minicae‘ : Filius ac Spiritus sanctus essentia-
liter vere Patri coexisterunt; qui ex ipso inque
ipso natura sunt, supra causam ac rationem.

101. Justini philosophi et martyris libro de
fide, capite II”: Nam cum ex propria essentia
Pater Filium genuerit, et ex eadem Spiritum
produxerit, iure merito unius et eiusdem par-
ticipibus essentiae una et eadem divinitas tri-
buitur.

102. Et post pauca° : Sicut Filius ex Patre,
ita et Spiritus, excepto quod existentiae modo
differentia quaedam intercedit. Nam ille Jumen
de lumine per generationem illuxit, hic vero
lumen et ipse de lumine, non tamen per gene-
rationem, sed processione prodiit : ita coaeter-
nus Patri, ita secundum essentiam idem, ita
sine perpessione inde progressus est. Sic in
Trinitate unitatem intelligimus et in unitate
trinitatem agnoscimus.

103. Damasceni ex libro septimo qui est de
Spiritu sancto" : Eodem modo cum Dei Spiri-
tum Dei Verbi comitem ipsiusque vim decla-
rantem docemur, non flatum quemdam sub-
sistentia destitutum animo concipimus, sed
vim substantialem, quaeque ipsa per sein pro-
pria ac distincta persona consideretur, atque
a Patre procedat et in Verbo conquiescat,
ipsumque declaret et exprimat.

104. Eiusdem ex libro octavo® : Credimus in
unum Patrem principium omnium et causam,
ex nullo genitum, qui solus causae et genera-
tionis expers est; omnium quidem condito-
rem; ceterum unius duntaxat natura Patrem
unigeniti Filii sui Domini nostri lesu Christi,
sanctique Spiritus productorem.

105. Ex eodem libro' : Nam etsi etiam Spi-

m

[254].

οἰκείου Ἀπαυγάσματος εἷς ὕπαρξιν προελθόντος, ὦ

. ΕἸ , ᾿, x - , 12
ὡς εἰχόνος ζώσης χαὶ τοῦ παναγίου Πνεύματος
προσχυνητῶς χαὶ ὑπεραεννάως ἐχπορευομένου ἐκ
τοῦ Πατρός, ὡς μυσταγωγεῖ ὃ Κύριος.

‚ » > 5 Dr , - ER

o. Τοῦ αὐτοῦ ἐκ τῆς ξομηνείας τοῦ Πατὴρ
ἡμῶν" Ὁ Υἱὸς καὶ τὸ Πνεῦμα τὸ ἅγιον οὐσιωδῶς
m. Π \ ΄ 2 2E ’ 67 ΕΔ x
τῷ Πατρὶ συνυφεστήχασιν ? ἐξ αὐτοῦ τε ὄντα χαὶ
3 33 “ὦ .- ce x 2, \ ,
ἐν αυτῷ φυσιχὼς ὑπὲρ ALTLAV χαι λόγον.

‚ Ey .

ρα΄. ᾿Ιουστίνου τοῦ φιλοσόφου καὶ μάρτυρος

x ͵ , ΤΕΥ, ἢ τὺ κ᾿ -
περὶ πίστεως, κεφάλαιον β3" ᾿Επεὶ γὰρ ἐκ τῆς
ΑΙ ͵ > -- ς x Ὑ: seh ΩΣ , “-
οὐσίας αὐτοῦ ὃ ΠΠατὴφ τὸν Υἱὸν ἀπεγέννησεν, ἐχ

“- "που -Ὁ , ᾿ -
ἐ τῆς αὐτῆς χαὶ τὸ Πνεῦμα προήγαγεν, εἰκότως

>» ©

"

Ξ > = ER.
ἂν τὰ τῆς αὐτῆς οὐσίας μετέχοντα τῆς αὐτῆς καὶ

μιᾶς θεότητος ὑπάρχουσιν ἡ.

an
mu
x

ἢ 2.) Rd, DS x
ρδ΄. Καὶ wer’ ὀλίγον “Ὥσπερ δὲ ὃ Υἱὸ
Ὁ [4 [2 x x - \t Er [3
τοῦ Πατρός, οὕτω καὶ τὸ Πνεῦμα, πλὴν τῷ τρόπῳ
- e EP: IN ’ « x x “Ὁ 3 N
τῆς ὑπάρξεως διοίσει. Ὃ μὲν γὰρ φῶς ἐκ φωτὸς
Pr \ nt “- 7, x x x
ἐξέλαμψε, τὸ δὲ φῶς μὲν ἐχ φωτὸς χαὶ αὐτὸ
προῆλθεν, οὐ μὴν γεννητῶς, ἀλλ᾽ ἐχπορευτῶ
προηλύεν, μὴν Ὑγεέννητώς; ρ φ,
- BEN ‚ er \ ΓΝ ΠῚ Fer}
οὕτω συναῖδιον Πατρί, οὕτω τὴν οὐσίαν ταὐτόν,
2 > m I ie 3 + er ER
οὕτως ἀπαθῶς. ἐχεῖθεν ἐχπορευθέν, οὕτως ἐν
[AS x [a m x x [AN >
μονάδι τὴν τριάδα νοοῦμεν χαὶ τὴν τριάδα Ev
15
μονάδι.
n - - 5 TEE
ey. Τοῦ Huuaoznvov ἐχ τοῦ ἑβδόμου
n 7 . οὐ \ m
λόγου τοῦ περὶ Πνεύματος" Οὕτω χαὶ Πνεῦμα 5
er m , Ku
μεμαθηχότες τὸ συμπαρομαρτοῦν τῷ Λόγῳ χαὶ
= 2 ?
φανεροῦν αὐτοῦ τὴν ἐνέργειαν, οὐ πνοὴν ἀνυπό-
3 m λῶν δ᾿ ἃ > , SER
στατον ἐννοοῦμεν, ἀλλὰ δύναμιν οὐσιώδη, αὐτὴν
ως we IR r Eire , = 4
ἐφ᾽ ἑαυτῆς ἐν ἰδιαζούσῃ " ὑποστάσει θεωρουμένην,
2 n6 κα \ 4 ΄ ἀρ “Ὁ ,
ἐχ τοῦ Ilargos προερχομένην χαὶ ἐν τῷ Λόγῳ

ἀναπαυομένην καὶ αὐτοῦ οὖσαν ἐχφαντιχήν.

cd. Τοῦ αὐτοῦ ἐκ τοῦ ὀγδύου λόγου" Πι-

ἔξ γ Στ Ice: \ ΄ ον ΣΝ hi
GTEVOU.EV εἰς EVR RTELH, τὴν πάντων apyn

ΞΘ

Ξ \

ἰτίαν, οὐκ ἔχ τινος γεννηθέντα, ἀναίτιον δὲ χαὶ

> B ΄ ΄

ἀγέννητον μόνον ὑπάρχοντα, πάντων μὲν ποιητήν,

Ἐπ᾿ ον , , τὸ Ὡς ΝΗ

ἑνὸς δὲ μόνου Πατέρα φύσει τοῦ μονογενοῦς Υἱοῦ

αὐτοῦ, Κυρίου δὲ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χρι-
in er , -

στοῦ χαὶ προδολέα τοῦ ἁγίου Πνεύματος.

pe‘. Ἔχ τοῦ αὐτοῦ λόγου Εἰ γὰρ καὶ τὸ

1. ὑπὲρ ἀἐννάως A. — 2. σὺν ὑφεσιήχασιν A. β΄ : ιδ΄ A. — 4. Pro ὑπάρχουσιν legitur in editis
ἠξίωνται. — 5. ἐνιδιαζούση A. — 6. ἐχ τοῦ bis scriplum in cod., semel ima pagina 32, iterum summa

pag. 32°, . ἀν αἴτιον A.

a) P. G., 1%; c. 884-C=—b) P. αἱ, Δ 6, ce.
1209 A. — c) Ibid., c. 1224 A. — d)P. G., t. 94,
c. 805 B Ibid., @. 809 B. — ἢ) Ibid., c. 816

C. Eadem habentur apud Cyrillum Alexandrinum,
P. @., τ. 77, e. 1136 D. Quod item dicendum est
de iis quae sequuntur,

οι

΄ Ar 7 v
Πάντα οὖν ὅτα ἔχει

[225]

Πνεῦμα τὸ ἅγιον ἐκ τοῦ Πατρὸς ἐχπορεύεται, ἀλλ᾽
> - > , > - y ,

οὐ γεννητῶς, ἀλλ᾽ ἐχπορευτῶς, ἄλλος τρόπος
er κι ν , ΝῊ, “
ὑπάρξεως οὗτος, ἄληπτός τε χαὶ ἄγνωστος, ὥσπερ
χαὶ τοῦ Υἱοῦ γέννησις.

Μόνος ὃ

ρς΄. « [Ἐκ τοῦ αὐτοῦ λύγου"
ξ
>

Π \ Ss χω an 2 e_t Sy m
and ἀγέννητος OU γὰρ E ETEDAG ξστιν αυτῷ

« , x = \ , € nen ’
ὑποστάσεως τὸ εἰναι" χαὶ μόνος ὃ Υἱὸς γεννητός"
᾿ m Ὁ x \ er > U \
&x τῆς τοῦ Πατρὸς γὰρ οὐσίας ἀνάρχως nal
> , ’ \ , \ er ou
ἀχρόνως γεγέννηται" xal μόνον τὸ ἅγιον Πνεῦμα
+} x > Ὁ > t - , ’ [4
ἐχπορευτὸν ἐχ τῆς οὐσίας τοῦ Ilarpos, οὐ γεννώ-
5. ,

μενον, ἀλλ᾽ ἐχπορευόμενον.

pl. Ὁμοίως πιστεύομεν καὶ εἰς ἕν Πνεῦμα τὸ
[ἢ N , \ , x > Ὁ x
ἅγιον, τὸ χύριον χαὶ ζωοποιόν, to ἐκ τοῦ Ilarpog
5. [4 \ > per» > "4 ὧν -
ἐχπορευόμιενον χαὶ ἐν Υἱῷ ἀναπαυόμενον, τὸ τῷ
Πατρὶ καὶ Υἱῷ συμπροσχυνούμενον ' χαὶ συνδοξο-
ζόμενον.

r 317 » - , "

pn‘. Ἔχ τοῦ αὐτοῦ λύγου Κατὰ πάντα
ed - \ - δε ΠῚ m \
ὅμοιον τῷ Marpi χαὶ τῷ Υἱῷ, &x τοῦ Πατρὸς
Ε , ΠΑ ehr Ser \
ἐχπορευόμενον χαὶ δι᾿ Υἱοῦ μεταδιδόμενον χαὶ

N

, A
. μεταλαμδανόμενον ὑπὸ πάσης τῆς χτίσεως.

Ya 5 =
ρθ. Ἔκ τοῦ αὐτοῦ λόγου ᾿Αχώριστον χαὶ
ἀνεχφοίτητον Πατρὸς χαὶ Υἱοῦ χαὶ πάντα ἔχον,
ea 27 ν m
ὅσα ὃ Πατὴρ χαὶ ὃ Υἷός, πλὴν τῆς ἀγεννησίας
x Er 4
χαὶ τῆς γεννήσεως.
ρι. Τὸ δὲ Πνεῦμα τὸ ἅγιον καὶ αὐτὸ ὑὲν ἐχ
τοῦ Πατρός, ἀλλ᾽ οὐ γεννητῶς, ἀλλ᾽ ἐχπορευτῶς.
K ΔῊ 1} 5 Ὁ \ 4 \ ” ’
αἱ ὅτι μέν ἐστι διαφορὰ γεννήσεως καὶ ἐχπορεύ-
r EEE, ER 5
σεως, μεμαθήχαμεν᾽ τίς δὲ ὃ τρόπος τῆς διαφορᾶς,
οὐδαμῶς. Ἅμα δὲ χαὶ ἣ Υἱοῦ ἐκ τοῦ Πατρὸς
! Ne fe EL ΄ r ,
γέννησις χαὶ ἣ τοῦ ἁγίου Πνεύματος ἐχπόρευσις.
ὃ Υἱὸς, χαὶ τὸ ΠΙνεῦμα Ex
“- 3 v ΟῚ \ 2 ΘᾺ, \ > \ 3 Ὁ Ω
τοῦ [Πατρὸς ἔχει" χαὶ αὐτὸ τὸ εἰναι" χαὶ εἰ μὴ ὃ

ar

Πατήρ ἐστιν, οὐδὲ ὁ Υἱός ἐστιν οὐδὲ τὸ Πνεῦμα"

\ ς -" “ελ
χαὶ εἰ μὴ ὃ Πατὴρ ἔχειϑ τι, οὐδὲ ὃ Υἱὸς ἔγχει
τς = 5
οὐδὲ τὸ Πνεῦμα, χαὶ διὰ τὸν Πατέρα, τουτέστι διὰ
7: wei m
τὸ εἶναι τὸν Πατέρα, ἔστιν ὁ Υἱὸς χαὶ τὸ [Πνεῦμα,
πος ν ὟΣ >
χαὶ διὰ τὸν Πατέρα ἔχει ὃ Υος χαὶ τὸ Πνεῦμα
, S E N :
πάντα ἃ ἔχει, τουτέστι διὰ «τὸ - τὸν Πατέρα
ΓΑ ’ ’ x τ 4] ’ x "Ὁ 4
ἔχειν αὐτά, πλὴν τῆς ἀγεννησίας al τῆς γεννήσεως
= 7 :
nal τῆς ἐχπορεύσεως: ἐν ταύταις γὰρ μόναις
ταῖς ὑποστατιχαῖς ' ἰδιότησι διαφέρουσιν ἀλλήλων
go
ἅ

αἱ ἅγιαι τρεῖς ὑποστάσεις.

1. σὺν προσχυνούμενον A. — 2. ἔχει

: εἶναι A. --- 3. ἔχη ex corr. A. -- 4.

VIll. — TESTIMONIA A MARCO EPHESIO COLLECTA. 363

ritus sanctus ex Patre procedit, non tamen
generationis, sed processionis modo. Qui alius
est existentiae modus, non minus comprehen-
sionem et notitiam superans quam Filii gene-
ratio.

106. Ex eodem libro* : Solus Pater est inge-
nitus (ex alia enim hypostasi suum esse non
habet), et solus Filius genitus (ex Patris enim
tempore genitus
Patris

essentia procedit, non generatione, sed proces-

essentia sine principio et
est), et solus Spiritus sanctus ex
sione.

107. Eodem” modo etiam credimus in unum
Spiritum sanctum, Dominum et vivificantem,
qui ex Patre procedit et in Filio requiescit, qui
cum Patre et Filio simul adoratur et simul
elorificatur.

108. Ex eodem libro‘ Patri

ex Patre procedens et per

Per omnia
Filioque similis :
Filium impertitus et ab omni creatura percep-
tus.

109. Ex eodem libro‘ : Inseparabilis et ne-
quaquam egrediens a Patre Filioque, et omnia
habens quae Pater habet Filiusque, excepta
innascentia et generatione.

110. Spiritus“ vero sanctus est et ipse qui-
dem ex Patre, non tamen gignendi, sed pro-
cedendi modo. Et quidem generationis et pro-
cessionis differentiam esse intelligimus, at
modum differentiae ignoramus. Simul autem
et Filii ex Patre generatio, et Spiritus sancti
est processio. Quaecumque igitur habet Filius
et Spiritus sanctus, omnia ex Patre habent,
adeoque hoc ipsum quod sunt. Atque si Pater
non sit, neque Filius est, neque Spiritus
itemque nisi Pater aliquid habeat, neque Filius
habet, neque Spiritus; atque propter Patrem,
hoc est propterea quod Pater est, Filius est et
Spiritus; et propter Patrem, hoc est, quod
Pater habet, Filius et Spiritus habent quidquid
habent, exceptis ingeniti et geniti et processio-
nis proprietatibus. In his enim solis hyposta-
ticis proprietatibus sacrosanctae tres hypo-

stases differunt.

ταῖς ὑποστατιχαῖς μόναις A.

a) [υἱά., ο. 817 (. --- Ὁ) Ibid., 821 B. —c) Ibid., C. — ἃ) Ibid. — 6) Ibid. c. 824 A.

Ba

nn wen An τών

en an een;

r

ς:- δ. Ὁ

ee - πόνων “᾽ν

eg:

364 DOCUMENTS

111. Et rursum“ : Sciendum est, nos Patrem
ex aliquo.esse non dicere, sed ipsum Filii Pa-
trem confitemur. Filium autem neque causam
neque Patrem dicimus, sed ipsum ex Patre et
Filium Patris pronuntiamus. Denique Spiritum
sanctum et ex Patre pronuntiamus et Spiritum
Patris nominamus. Porro ex Filio Spiritum
non diecimus, sed Spiritum Filii nominamus,
et per Filium nobis patefactum et impertitum
esse confitemur. At Filium nec Spiritus nec
ex Spiritu esse dicimus.

113. Eiusdem ex libro Al” : Cum autem
mutuum respectum personarum animo verso,
illud compertum habeo, Patrem superessen-
tialem solem esse, bonitatis fontem, essentiae,

rationis, sapientiae, potentiae, Juminis, divini-

tatis abyssum, occulti in se boni genitricem®

productricemque scaturiginem. Ipse quoque
mens est, rationis abyssus, Verbi genitor, ac
per Verbum manifestantis Spiritus productor.

113. Et rursum ex eodem‘ : Pater fons est et
auctor tum Filii tum Spiritus sancti : solius
tamen Filii Pater ac Spiritus sancti productor.
Filius autem Filius est, Verbum, sapientia,
potentia, imago, splendor, Patris figura et ex
Patre. At Spiritus sanctus non Patris Filius,
sed Spiritus Patris, ut qui ex Patre procedat:
nullus enim impulsus est sine Spiritu. Ouin
Filii quoque Spiritus dicitur, non velut ex ipso,
sed per ipsum ex Patre procedens.

114. Z libro AIV°:

sanctus, vis sanctificans, subsistens, ex Patre

Deus quoque Spiritus

absque seiunctione procedens atque in Filio
quiescens, Patri et Filio consubstantialis.

115. Eiusdem ex epistola ad lordanem*
Nobis unus Deus est, Pater et Verbum ipsius
et Spiritus ipsius. Verbum porro genitum quid-
dam est per se subsistens, ac proinde Filius.
Spiritus item per se subsistens processio est
atque emanatio, ex Patre quidem, per Filium
vero, sed non ex Filio, utpote Spiritus oris Dei
Verbum enuntians. OQuod quidem os mem-

1. διαλόγον A. — 2. Πατρὸς : Πνεύματος A, in quo verba' οὐχ υἱὸς δὲ τοῦ Πνεύματος bis seripla-
leguntur, — 3. τοῦ sup. lin. A. — 4. ἐν ὑπόστατος A. — 5. ἐν ὑπόστατον A. — ὃ. λόγου 601}. EX λόγον A,

a) Ibid., c. 832 B. — b) Ibid., c. 848 CD. — 6) Ibid., c. 819 B. —d) Ibid., c. 856 C.—e)P.G, t. 9%
ce, 60 D

RELATIFS’AU CONCILE DE FLORENCE. -

pin. Καὶ πάλιν" Χρὴ γινώσχειν, ὅτι τὸν Πα-
᾿ ΠΝ ας Ε er Ν᾿ 38 Dr
τέρα οὐ λέγομεν ἔχ τινος, λέγομεν δὲ αὐτὸν τοῦ
Υἱοῦ Πατέρα" τὸν δὲ Υ͵ὸν οὐ λέγομεν αἴτιον οὐδὲ
p Y x
Πατέρα, λέγομεν δὲ αὐτὸν χαὶ ἐκ τοῦ Πατρὸς Kal
ρα; ΛεΕΎΟΙ Γ 4
Υἱὸν τοῦ Πατρός: τὸ δὲ Πνεῦμα τὸ ἅγιον καὶ Er
τοῦ Πατρὸς λέγομεν χαὶ Πνεῦμα Πατρὸς ὀνομά-
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D/8 δ
ρῶσθαι χαὶ μεταδίδοσθαι ἡμῖν ὁμολογοῦμεν" τὸν δὲ
Υἱὸν οὔτε τοῦ Πνεύματος λέγομεν οὔτε μὴν Ex τ
τοῦ ΠΠνεύματος.
ῃ - -» en ’
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\ x Μ' ΄ An! e , > 2
τὴν πρὸς ἄλληλα σχέσιν τῶν ὑποστάσεων Evvorow,
οἶδα ὅτι ἔστιν 6 Πατὴρ ὑπερούσιος ἥλιος, πηγὴ
ἀγαθότητος, ἀδυσσος οὐσίας, λόγου, σοφίας, δυνά- Mi
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προδλητιχὴ τοῦ ἐν αὐτῇ χρυφίου ἀγαθοῦ, Αὐτὸς ς᾽
μὲν οὖν ἐστι νοῦς, λόγου ἄδυσσος, λόγου γεννήτωρ
Be
χαὶ διὰ λόγου! προδολεὺς ἐχφαντοριχοῦ Πνεύ-
ψστος.
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ριγ. Καὶ πάλιν ἐκ τοῦ αὐτοῦ Ὁ Πατὴρ 2
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πηγὴ nal αἰτία Υἱοῦ χαὶ Πνεύματος, Πατὴρ δὲ ὁ
γιὸς δ᾽

ΕΣ ΤῊ N. see
Υἱός, λόγος, σοφία χαὶ δύναμις, εἰκών, ἀπαύγασμα,

ι(όνου Υἱοῦ χαὶ προδολεὺς Πνεύματος.
μ p \

χαραχτὴρ τοῦ Πατρὸς χαὶ &x τοῦ Πατρός. Οὐχ
υἱὸς δὲ τοῦ Πατρὸς 3 τὸ Πνεῦμα τὸ ἅγιον, Πνεῦμα
τοῦ Πατρὸς ὡς &x Πατρὸς ἐχπορευόμενον' οὐδεμία
γὰρ ὁρμὴ ἄνευ Πνεύματος, χαὶ Υἱοῦ δὲ nein, “
οὐχ, ὡς ἐξ αὐτοῦ, ἀλλ᾽ ὡς δι᾿ αὐτοῦ τοῦ Πατρὸς |
ἐκπορευόμενον. 3 j

ριδ΄. Ἔχ τοῦ ıd λόγου; Θεὸς τὸ Πνεῦμα τὸ
ἅγιόν ἐστι, δύναμις ἁγιαστιχὴ ἐνυπόστατος ὁ ἐκ
τοῦ Πατρὸς ἀδιαστάτως ἐχπορευομένη χαὶ ἐν γἱῷ
ἀναπαυνομένη, ὁμοούσιος Πατρὶ καὶ ΥἹῷ.

pie. Τοῦ αὐτοῦ ἐκ τῆς πρὸς Ἰορδάνην

ἐπιστολῆς: Ἣμῖν εἷς Θεὸς ὃ Πατὴρ καὶ ὃ Λόγος
αὐτοῦ καὶ τὸ Πνεῦμα αὐτοῦ" Λόγος δὲ ἐνυπόστατον" |
γέννημα, διὸ χαὶ υἱός: χαὶ Πνεῦμα ἐνυπόστατονδ
ἐχπόρευμα καὶ πρόδλημα, Ex Πατρὸς μὲν», δι᾿ |
Υἱοῦ δὲ καὶ οὐχ ἐξ Υἱοῦ, ὡς πνεῦμα στόματος,

Θεοῦ λόγου ® ἐξαγγελτικόν: πάντως δὲ Kal τὸ στόμα
you “ ξξαγγ

15

> ἫΝ ΄ \ \ w Er \
οὗ μέλος σωματικόν, χαὶ τὸ πνεῦμα οὐ πνοὴ Auo-
μένη χαὶ διαχεομένη.
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G x Fee ro. - 3
θεύσωμον ταφὴν τοῦ Κυρίου" Ἡοῦτο ἡμῖν ἐστι
τὸ λατρευόμενον, [Πατὴρ ΥἹοῦ ή ἀγέννητος"
ρευόμενον, [Πατὴρ Υἱοῦ γεννήτωρ ἀγέννητος
’ \ τ σφι m x 27
οὐ γὰρ ἔχ τινος" Υἱὸς τοῦ Πατρὸς γέννημα ὡς ἐξ
EDEL: ER Ξ 7 a SE
αὐτοῦ γεγεννημένος" Πνεῦμα ἅγιον τοῦ Θεοῦ χαὶ
ἜΑΡΙ πον = a
Πατρὸς ὡς ἐξ αὐτοῦ ἐχπορευόμενον, ὅπερ χαὶ τοῦ

Yi τῶν ον ἊΣ ε I αν , δ τω
του μὲν ξγεται ὡς Öl αὐτου BARVEDOUN.EVOV χαι τῇ

; 5 z
χτίσει μεταδιδόμενον, ἀλλ᾽ οὐχ ἐξ αὐτοῦ ἔχον τὴν

ῳ Σ
ὕπαρξιν.
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ριζ΄. Τοὺ ἁγίου 1 ρηγορίου τοῦ Νύσσης ἐκ
Se ; ΕΞ: ae =
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Μ Er nem x a m >
ὄντος! τῷ Υἱῷ χαὶ τῷ Πνεύματι τοῦ μὴ ἀγεννήτως
5". ε ΞΔ [4 , x D
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ἢ =
θεωρηθείη, πάλιν ἔστιν ἄμιχτον τὴν ἐν τοῖς ἰδιώ-
απ ὃ x Bee - 3 e a x x x
μᾶσι διαφορὰν ἐξευρεῖν, ὡς ἂν καὶ τὸ χοινὸν
= ss ἢ
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\_4 ya 3 eu - n
μονογενὴς Υἱὸς ἐκ τοῦ Πατρὸς παρὰ τῆς Τραφῆς

a) , x [4 Γ' ἢ ε
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πιο \ ἐς κ᾿
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x ΄ m a m 5 z -
Πατρὸς λέγεται χαὶ τοῦ Υἱοῦ εἶναι προσμορτυρεῖ-
a ; > > Ἢ
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SE T > u » = R
οὐχ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ. Οὐκοῦν" τὸ

3

Πνεῦμα ἐκ τοῦ Θεοῦ ὃν καὶ Χριστοῦ ἐστι
Fach Nas ἐφ ἂς ,
Πνεῦμα“ ὃ δὲ Υἱὸς Ex τοῦ Θεοῦ ὧν οὐχέτι 8 χαὶ

ζδ ; v
τοῦ Πνεύματος οὔτε ἔστιν οὔτε λέγεται, οὔτε
> [4 € «
ἀντιστρέφει ἣ σχετικὴ αὕτη ἀχολουθία, ὡς δύνα-
\ x » -Ὁ
σθαι χατὰ τὸ ἴσον δι᾿ ἀναλύσεως ἀντιστραφῆναι τὸν
,΄ \ 77 m " εἰ
λόγον, χαὶ ὥσπερ Χριστοῦ Πνεῦμα λέγεται, οὕτω
\ [2 r x ΄
χαὶ Πνεύματος Χριστὸν ὀνομάσαι.
; ; = ? ἘΝ
ρίη. ΠἊαραδείγματα τῆς πρώτης ἁγίας καὶ
> I G ’
οἰχουμενικῆς συνόδου. ᾿Ανάλογον γὰρ λαμθάνουσι
Ξ SE κι δυνατὸς
τῷ Πατρὶ μὲν τὸν ἐν ἡμῖν νοῦν, τὸ πῦρ, τὴν πηγήν"
ὦ Υἱῶ δὲ τὸν λό N, R :
τῷ Υἱῷ δὲ τὸν λόγον, τὸ ἀπαύγασμα, τὸν ποταμιόν᾽
ee, SE ἘΣ = ν
τῷ Πνεύματι δὲ τῷ ἁγίῳ τὸ ἐξ ἡμῶν πνεῦμα, τὸ
= vSce # N
φῶς, χαὶ τὸ. ὕδωρ. - Καὶ μὴν ἐκ τῶν πρώτων

x Δι \ \
μὲν τὰ δεύτερα καί γε τὰ τρίτα xal λέγονται καὶ

ER: DR x EN;
εἰσίν" > λόγος" μὲν γὰρ καὶ πνεῦμα Ex νοῦ, ἀπαύ-

ΝᾺ x - > [4 \ ἐν
γάσμα δὲ χαὶ φῶς ἐκ πυρός, ποταμὸς δὲ χαὶ ὕδωρ
> Si x } En > \ re Er, > μ᾿ -
Ex πηγῆς χαὶ λέγονται zul εἰσίν EX δὲ τῶν
1. ὄντος ex ὄντως cort. A. — 2.
μαρτυρεῖται A. — 6. οὐχ οὖν A. — 7. Χριστοῦ :

ὑπὸ χείμενον A.

θεοῦ in

VII. — TESTIMONIA A MARCO EPHESIO COLLECTA. 365

brum corporeum nullo modo est, nec Spiritus
flatus est, qui dissolvatur ac diffundatur.

116. Ziusdem ex oratione in divinam corpo-
ris Dominici sepulturam“ : Hoc numen no-
strum est, cui servimus : Pater Filii genitor,
ipse ingenitus, quia ex nullo; Filius Patris
soboles, ut ex Patre genitus; Spiritus sanctus
Dei et Patris, tanquam ex ipso procedens
qui et Filii dicitur, ut qui per eum manifeste-
tur et creatis rebus impertiatur, non tamen ex
ipso existentiam habens.

117. Sancti Gregorü Nysseni ex interpreta-
tione Orationis Dominicae" : lam cum Filio et
Spiritui sancto commune sit, ut non ingenito
modo existant, ne qua in subiecto confusio
spectetur, rursus incommunicabilem in eorum
proprietatibus differentiam invenire possumus,
ut et quod commune est servetur, et quod
proprium est non confundatur. Etenim unige-
nitus Filius ex Patre in Scriptura sacra dici-
tur, et hactenus eius proprietatem illius doc-
trina definit. At Spiritus sanctus et ex Patre
dicitur et ex Filio esse perhibetur. Si guis enim,
ait, spiritum Christi non habet, hie non est ip-
sius. Igitur Spiritus, qui ex Deo est, etiam
Christi spiritus est. At Filius, cum ex Deo sit,
non iam Filius Spiritus aut est aut dicitur, neque
haec relativa consecutio convertitur, adeo ut
pari ratione per analysim oratio reciprocari
possit, et quemadmodum Spiritus Christi dici-
tur, ita quoque Christus Spiritus nominetur.

118. Similitudines primae sanctae et univer-
salis synodi°. Ibi enim Patri quidem compa-
ratur mens nostra, ignis, fons; Filio vero,
ratio, splendor, fluvius; Spiritui autem sancto,
halitus ex nobis emissus, lumen, aqua. Porro
tum secunda tum tertia de primis dicuntur et
oriuntur : nam verbum et spiritus ex mente,
splendor et lumen ex igne, Huvius et aqua ex
fonte dicuntur et sunt. Tertia vero ex secundis

aut secunda ex textiis, nequaquam. Et sane in

1

en

A. — ὅ.
Ante λόγος

— 3, ἐξ εὑρεῖν A. μονογενεῖς πρὺς

edilis. — 8. οὐχέτι : οὐχ ἔστι A. — Ὁ:

nonnulla sane exeiderunt, quae uleunque supplevi ea addendo quae uneinis inclusa exhibenlur.

a) P. G.,t. 9%, c. 6065 B. — b) Hic locus in
vulgata Nysseni editione non reperilur, ut ἴα πὶ
nolaverat Pelavius, Dogmalta theologica, De

Trinitate, lib. VII, e. ıı, n. 12. — €) Apud

Gelasium Cyzicenum, P. @., t. 85, c. 1289-1296.

3:

v

je
ER
ei

ἀξ ee τσ

wer

Ὧν
τὶ το

Ψ
τῆς
ae

Beh 22.0:

366 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

verbo spiritus, in splendore lumen, in fluvio
aqua. Quin etiam singula de singulis, tertia
videlicet de secundis dicuntur; ac vicissim
et prima et secunda nuncupantur tertiorum
nominibus. Quam similitudinem si transferas
in sanctam Trinitatem, omnimodam reperies
aequalitatem. Nam Filius et Spiritus ex Patre,
alter vero ab altero nequaquam. Ac Spiritus
quidem in Filio : inseparabilis enim est a
Filio et Patre Spiritus; at vero tum Filius
tum Pater Spiritus sunt. Haec habes a prima
synodo.

119. Sed et secunda sancta synodus Spiritum
sanctum « Dominum et vivificantem, a Patre
procedentem, simulque cum Patre et Filio
adorandum et glorificandum » divinitus pro-
nuntians definivit‘.

120. Sancti Gregorü thaumaturgi ex revela-
tione sibi ab loanne evangelista et theologo
/acta”: Unus Deus Pater Verbi viventis, sapien-
tiae subsistentis, et virtutis suae et figurae :
perfectus perfecti genitor, Pater Filii unigeniti.
Unus Dominus, solus ex solo, figura et imago
deitatis, Deus de Deo. Unus Spiritus sanctus,
ex Deo substantiam habens, et qui per Filium
effulsit, scilicet hominibus, perfecta perfecti

Filii imago, vita viventium causa.

121. Joannis humilis monachi, sacerdotis
Damasceni, oratio in Sabbatum sanctum quae
incipit : Quis loquetur potentias Domini, paulo
post initium“ : Omnium quidem auctor atque
origo Deus est, ipse autem ex nullo, unde
etiam ingenitus; Verbum habens in se vere
subsistens et ei coaeternum, ex ipso sine
defluxione ac tempore nascens, quod nullate-
nus a Patre separatur, quippe Deus perfectus
est, genitori per omnia similis, excepta inna-
scibilitate, essentia nimirum ac virtute, volun-
tate et efficientia, regno ac dominatione, non
sine auctore ac causa (ex Patre enim), non ex
tempore ınceptum (numquam enim Pater ex-
stitit, quin Filius quoque exsisteret, nam Pater

- , \ ’
δευτέρων τὰ τρίτα ἢ ἐχ τῶν τρίτων τὰ δεύτερα,
nn “ \ \ > a [4 x "Ὁ x x
οὐδαμῶς. Kat μὴν ἐν τῷ λόγῳ τὸ πνεῦμα, καὶ τὸ
- “- x 7 ns.
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" - \ m
δηλαδὴ τῶν δευτέρων λέγεται" ἔμπαλιν δὲ τὰ πρῶτα
- - - ,ὔ
καί γε τὰ δεύτερα χαλεῖται τοῖς τῶν τρίτων
ὀγόμασι. Μετάθες οὖν τὴν ἀναλογίαν εἰς τὴν
rg, 8 9 \
ἁγίαν Τριάδα χαὶ σωθήσεταί 2 σοι διὰ πάσης τὸ

ἀπαράλλαχτον᾽ Υἱὸς γὰρ καὶ Πνεῦμα ἐκ τοῦ.

Πατρός, ἐξ ἀλλήλων δὲ οὐδαμῶς. Καὶ τὸ Πνεῦμα
ἐν τῷ Yin (ἀχώριστον γάρ), ἀλλὰ χαὶ Yiod xat
Πατρὸς πνεῦμα᾽ τοὔμπαλιν δὲ Πνεῦμα χαὶ ὃ Υἱός
ye χαὶ ὃ Πατήρ. "Eyes ταῦτα παρὰ τῆς πρώτης
συνόδου. ὰ

ph‘. ᾿Αλλὰ χαὶ ἣ δευτέρα ἁγία σύνοδος χύριον
τὸ Πνεῦμα τὸ ἅγιον χαὶ ζωοποιόν, ἐκ τοῦ Π᾿χτρός
τε ἐχπορευόμενον, Πατρί τε χαὶ Υἱῷ συμπροσ-
χυνούμενον ἢ χαὶ συνδοξαζόμενον, θεοπρεπῶς ἀναγο-
ρεύσασα ἐδογμάτισεν.

ρχ. Tov ἁγίου Tonyooiov τοῦ Θαυμα-
τουργοῦ ἐκ τῆς ἀποχαλύψεως τῆς παρὼ τοῦ
εὐαγγελιστοῦ καὶ θεολύγου ᾿Ιωάννου" Εἷς Θεὸς
Πατὴρ Λόγου ζῶντος, σοφίας ὑφεστώσης χαὶ
δυνάμεως χαὶ γαραχτὴρ ἀϊδίου, τέλειος τελείου
γεννήτωρ, Πατὴρ Υἱοῦ μονογενοῦς. εἴς Κύριος,
μόνος Ex μόνου, Θεὸς Ex Θεοῦ, χαραχτὴρ καὶ
εἰχὼν τῆς θεότητος. "Ev Πνεῦμα ἅγιον ἐχ Θεοῦ
τὴν ὕπαρξιν ἔχον χαὶ δι’ Υἱοῦ πεφηνός, δηλαδὴ
τοῖς ἀνθρώποις, εἰκὼν τοῦ Υἱοῦ τελείου τελεία,
ζωὴ ζώντων αἰτία. :

ρχα΄, Ἰωάννου ταπεινοῦ μοναχοῦ πρεσθυ-
τέρου “Ϊαμασχηνοῦ λόγος εἰς τὸ ἅγιον σάθ-
θατον, οὗ 7, ἀρχή Τίς λαλήσει τὰς δυναστείας
τοῦ Κυρίου; Καὶ wer’ ὀλίγον" Πάντων μὲν
ἴτιος ὃ Θεός, αὐτὸς δὲ οὐχ ἔχ τινος, διὸ χαὶ

.. 7 ΄ y. 3 fl ἔν 2E
ἀγέννητος, λόγον ἔχων ἐνυπόστατον, συναΐδιον, ἐξ

ΟΣ N , 87
αὐτοῦ ἀρρεύστως χαὶ ἀχρόνως γεννώμενον, οὐδέ--
f 4
re Sehr , , ἜΝ ΞΕ
ποτε τοῦ []ατρὸς. χωριζόμενον, τέλειον Θεόν, τῷ

Sa
γεγεννηχότι χατὰ πάντα ὅμοιον, πλὴν τῆς ἀγεν-
r v > , x EN G , "
γνησίας, Ev τε οὐσία χαὶ δυνάμει, βουλήσει τε χαὶ
> , Ω , x , ν > ” ,ὔ
Evepyeia, βασιλείᾳ τε χαὶ χυριότητι, οὐχ ἀναί-
5 ΕΣ N ee, BI

τιον᾽ ἐχ τοῦ Ilarpos γάρ᾽ οὐχ ἀπὸ χρόνου ἀρξά-

" τὰ d 5
μενον οὐ γὰρ Av ποτε ὃ Π]Πχτήρ, ὅτε οὐκ ἦν 6

l. τὸ : τῶ A. — 2. Bis scripserat σε in σωθήσεται, dein vero allerum delevit. — 3. σννπροσχυνούμενον
A. 1. ὀλίγον EX ὀλίγων COrT. A.
a) In vulgato symbolo Conslanlinopolilano. — b) P. @., τ. 10, c. 984. D. — c) P. G., t. 96, c. 604 CD,

[281

1239]

Yios: Υἱοῦ γὰρ Πατὴρ ὁ Πατήρ, καὶ οὐχ ἔσται
Ἕ
[4 AN v ΐ Ὁ er “ N \ eo τ
πατήρ, μὴ ὄντος υἱοῦ ἅμα τῷ πατρὶ τὴν ὕπαρξιν
v > [4 >. ’ - , \ >
ἔχοντος, ἀδιαστάτως ἐξ αὐτοῦ γεννώμενον χαὶ ἐν
BE > . ΄ ΝΡ " -
αὐτῷ ἀνεχφοιτήτως μένοντα, σοφίαν ὄντα τοῦ
7 Nee, N , ,
γεγεννηχότος χαὶ ἐνυπόστατον δύναμιν" φύσει Θεόν,
ᾧ Πατρὶ δμοούσιον, οὐκ ἄνευ Ilvev: ς
τῷ Πατρὶ ὁμοούσιον, οὐκ ἄνευ Πνεύματος γνωρι-
, > \ τὰ \ er \ >
ζομενον᾽ χαὶ [Πνεῦμα γὰρ ἅγιον τοῦ Πατρὸς ἐχπο-
ρεύεται, δμοσθενές, ταυτοἸελές, ταυτουργόν, ταυ-
τοδύναμον, συναΐδιον, ἐνυπόστατον, οὗ, υἱϊχῶς,
ἀλλ᾽ ἐχπορευτῶς προερχόμενον, ἀλλ τος τῇ
ἐχπορευτῶς προερχόμενον, ἄλλος οὗτος τῆς
ὑπάρξεως τρόπος θεῖος χαὶ ἄληπτος, τῷ [[ατρὶ
χαὶ τῷ Vin χατὰ πάντα ὅμοιον, ἀγαθόν, ἥγεμο-
ῷ ᾿ " „ ἄγανον, Ὥγεμ.
ΠΕΡ", N ΤΕΣ ΠΕ Oral
νιχόν, χύριον, δημιουργόν, φύσει Θεόν, τῷ Πατρὶ
χαὶ τῷ Υἱῷ δμοούσιον, συμθασιλεῦον, συνδοξαζό-
μένον, συμπροσχυνούμενον ὑπὸ πάσης τῆς χτίσεως.
Τοῦτο Auiv τὸ λατρευόμενον: Πατὴρ ΥἹοῦ γεν-
er
γιὸς

αὐτοῦ γεγεννημένος"

γήτωρ ἀγέννητος. οὐ γὰρ ἔχ τινος" τοῦ
\ ’ ec re
Πατρὸς γέννημα, ὡς ἐξ
BR Ὁ = EN PETER TEN TER
Πνεῦμα ἅγιον τοῦ Θεοῦ χαὶ Πατρός, ὡς ἐξ αὐτοῦ
Pi , οἱ nem , ε ESE}
"Enmopsvonevov, ὅπερ χαὶ τοῦ Υἱοῦ λέγεται ὡς dt
ἢ

αὐτοῦ φανερούμενον χαὶ τῇ χτίσει μεταδιδόμενον,

3 ᾽ =} ὃ» > my \ er r
ἀλλ᾽ οὐκ ἐξ αὐτοῦ ἔχον τὴν ὕπαρξιν.

Τέλος.

VII. — TESTIMONIA A MARCO EPHESIO COLLECTA.

367

proculdubio Filii Pater est, neque Pater erit,
nisi Filius sit, ui una cum Patre ac pariter
exsistat), ex ipso indivulse nascens et in ipso
non excedendo manens, quippe cum genitoris
sapientia sit, subsistens potentia,
natura Deus, eiusdemque substantiae ac Pater.
Oui nec absque Spiritu intelligitur et exsistit.
Nam et Spiritus sanctus ex Patre procedit,
eiusdem virtutis, eiusdem voluntatis, eiusdem
operationis, aequalis aeternitate, in se subsi-
stens : non uti Filius, sed certa quadam emana-
tione procedens (alius quippe est modus hic

existendi, isque plane divinus et incomprehen-

vereque

sus), Patri ac Filio per omnia similis : bonus
scilicet, principalis, Dominus, conditor, natura
Deus, eiusdem ac Pater Filiusque substantiae,
una regnans, quem creatura omnis pari clari-
tate et adoratione colit. Hoc numen nostrum
est cui servimus : Pater Filii genitor, ipse inge-
nitus, quia ex nullo; Filius Patris soboles, ut ex
Patre genitus; Spiritus sanctus Dei et Patris,
tanquam ex ipso procedens, qui et Filii dicitur,
ut qui per eum manifestetur et creatis rebus
impertiatur, non tamen ex ipso exsistentiam
habens.
Finis.

Sl,

3

IX"

MARCI EPHESI CAPITA SYLLOGISTICA ADVERSUS LATINOS DE
SPIRITUS SANCTI EX SOLO PATRE PROCGESSIONE. f

1218 SANCTISSIMI ARCHIEPISCOPI- EPHESII
: DOMNI MARCI EUGENICI CAPITA
SYLLOGISTICA CONTRA LATINOS.

1. Spiritus sanctus, si ex Patre Filioque
procedat, ex eis prodit aut ut ex duabus

1. τοῦ σοφωτάτου add. Q : τοῦ σοφωτάτου χαὶ ἐ)λογιμωτάτου add. A. — 2. συλλογιστιχὰ om. A, pro quo
θέντα add. Q : ὑπερηφάχους (!) συντεθέντα add. A. I

forte posuit illud ἐλλογιμωτάτου. — 3. ὑπερφυῶς συντε

editis litulus item variat : Τοῦ ἁγιωτάτον πατρὸς ἡμῶν Μάρχου ἀρχιεπισχόπου "Ey., τοῦ νέον θεολόγον, συλ. 1

χεφ. m. Λατ. SK : Μάρχου Ἐφέσου τοῦ Ἐὐγενικοῦ περὶ τῆς ἐχπορεύσεως τοῦ ἁγίου Πνεύματος συλ. χεφ. π. Λατ.

Β. — 4. ὡς sup. lin. A. — 5. εἰσὶν add. A, quod dein

ἵ

a) Parisinus 1218, f. 424-351 (= P). — Parisinus
1286, 1. 1-24° (= Q). — Ambrosianus 899, f. 121-
142 (= A). — Βιθλίον χαλούμενον. Ῥαντιδμοῦ στηλί-

teusts. Πρῶτον μὲν Τύπῳ ἐχδοθεὶς ἐν Κωνσταντινου-
πόλει. ὃτε ὁ Οἰχουμενιχὸς Θρόνος ἐχοσμεῖτο παρὰ τοῦ
Παναγιωτάτου ΠΙΠατρὺς ἡμῶν, Κυρίου Κυρίου Κυρίλλου.
Νῦν δὲ τὸ Δεύτερον ἐδόθη εἰς Τύπον εἰς Τρίγλωσσον,
Ἑλληνιστὶ, Λατινιστὶ, καὶ ᾿Ιταλιστὶ, δι᾿ ὠφέλειαν πολλῶν
τινῶν ὀρθοδόξων, zul στηλίτευσιν τῶν καχοδόξως φρο-

νούντων. Διὰ Δαπάνης, χαὶ ἐξόδου τῆς Σεδασμίας, χαὶ

Βασιλιχῆς Μονῆς τῆς χατὰ τὴν Νήσον Κύπρον, ἐπιφη-
μιζομένης, τοῦ Κύχχου. Δι᾿ ἐπιστασίας, χαὶ ἐπιμελείας,
τοῦ ἸΙανοσιολογιωτάτου zugiou Σεραφεὶμ τοῦ [Πισσι-

δείου. Τοῦ καὶ τῆς αὐτῆς Ἱερᾶς Movis τῆς Ὑπεραγί

Θεοτόχου, ἥτις τὸ μέγα αἰδέσιμον ἔχει, διὰ τὸ ἐν αὐτῇ

ER, 2 (ie. ENDE ra ΚΟ Φ Ὁ ίχν Εἰχόν
σώζεσθαι τὴν θχυματουργοτάτην Σεύθασμίαν Εἰχόνα,

τὴν παρὰ τοῦ ᾿λποστόλον Λουχὰ ᾿ἹἹστορισθεῖσαν, ἀρχιμα-
νδρίτου. Παρὰ Ἰωάννῃ Γόττλοπ ᾿Εμμανουὲξλ Ipeitkong'
1758. ἐν Λιψίᾳ τῆς Σαξωνίας (= 85). In-4°, p. 20:

-- Μάρχου τοῦ ὐγενιχοῦ Ἀρχιεπισχόπου ᾿᾿φέσου
Κεφάλαια Συλλογιστιχὰ πρὸς Λατίνους περὶ τῆς τοῦ ἁγίον

ἐχπορεύσεως. Καὶ χατὰ τῆς αἱρέσεως τῶν

Πνεύματος

᾿Αχιυδυνιστῶν. Τύποις ἐχδοθέντα Δαπάνῃ μὲν τοῦ

ἜἜξοχωτ. χαὶ Σοφολογ. Ἰατροῦ Κυρίου Θεοδοσίου Κου-
χ r 5 f

τουνίου τοῦ Ex Ῥερροίας τῆς Μαχεδονίας. Διορθώσει

δὲ Γεωργίου Βενδότη τοῦ ἐχ Zazuvdou. φΨνπδ΄. Bienna,
1784 K). In-8°, p. 7-85. — ᾿Αδὰμ, Ζοιρνιγαδίου
Ἰβορούσσου περὶ τῆς ᾿Εχπορεύσεως τοῦ Ἁγίου Πνεύ-

paros Er μόνου τοῦ ἸΙατρός. Πραγματεῖαι θεολογιχαὶ

πρόεισι». — ὃ. πατρὸς χαὶ υἱοῦ add. A, quastamen voces subnotalis punctis deleri vult.

Fa x p
ς τ a
EEE τις, = er

RE TS

. er;

Σ ἐν nee,

Ἑ ἢ

τον

ἐκ τον

ΣΤΟΥ͂ ATIOTATOY ΜΗΤΡΟΠΟΛΙΤΟΥ͂ ΕΦΕ:- ᾿
ΣΟΥ KYP. MAPKOY ΤΟΥ EYTENIKOYT!-
ESYAAOTIETIKA? ΚΕΦΆΛΑΙΑ ΠΡῸΣ
AATINOYZ®.

α΄. To Πνεῦμα τὸ ἅγιον &x Πατρὸς χαὶ Υἱοῦ

ἐχπορευόμενον ἢ ὡς ' Ex δύο" ὑποστάσεων πρόεισιν δ,

delevit, suprascriplo post ὑποστάσεων allera linea
Ρ pto p

ἐννέα χαὶ δέχα. Ἔχ τῆς Λατινίδος φωνῆς μεταφρασθεῖσαι,
χαί τισιν ἐπισημειώσεσι διαπυχασθεῖσαι. Καὶ Μάρχου
Ἐφεσοῦ (sic) τοῦ Εὐγενιχοῦ Κεφάλαια Συλλογιστιχὰ,
“πεντήχοντα ἑπτὰ πρὸς Λατίνους, ἄχρι τοῦ νῦν ᾿Ανέχδοτα.
Καὶ Θεοφίλου τοῦ Κορυδαλέως ᾿Απάντησις πρὸς Σωφτρό-
γιον Ποχζάσχι, ῬῬέχτορα τῆς ἐν Κιαιδίῳ Σχολῆς, τὸν
ἐν Γιασίῳ τῆς Μολδαδίας Ἡγούμενον Χρηματίσαντα.
Ἔν τῷ Τυπογραφείῳ τῆς ἐν Πετρουπόλει Αὐτοχρα-
τορικῆς Ἀχαδημίας τῶν ᾿Επιστημῶν. Ἔν Ἔτει 1797
(= Β). In-fol., t. 2, p. 709-741. — Editio capilum‘
ΤἈΝ ΝΙΝ, curante Josepho Hergenroether, apud
Migne, P.@., τ. 161, c. 12-244, subiunctis confu-
tationibus cum Georgii Scholarii, ut ait editor,
tum Bessarionis cardinalis. Ut Eugenius Bulgaris 3
in Petropolilana illa maximae molis editione
tanquam inedita evulgaveral, quae bis iam lucem
adspexerant, sie Hergenroelher ut nondum edita,
quae ler anle acla aelale prodierant, Lypis man-
davil, eaque fine mulila, ac perlurbato capitum
ordine, qui alius omnino est apud Bessarionem,
alius in codieibus illis, qui integrum exhibent
textum (= H).

Animadverlendum, duodevigenli lanlum huius
operis capila in codice Paris. 1270, fol. 159V-
174, adservari, ea ipsa scilicet quae a Georgio
Scholario in eitala edilione Migniana refutala-
sunt : quae res digna profecto est quae sedulo
notelur,

I ud δ ς

[231]
-ἅ- ἢ ὡς
x προδλητιχῆς δυνάμεως. Ἀλλ᾽ εἰ μὲν ὡς ἐκ δύο

> m - _n ΄ a2 2 -"
EX τῆς χοινὴῆς αὐτῶν YUTEWG, N7 EX τῆς
3

᾿ ὑποστάσεων, δύο ἀρχαὶ ' προδήλως καὶ δύο τὰ

BE οἴτια ἐπὶ τῆς θείας Τριάδος καὶ δύο" οἱ προδολεῖς,

5 χαὶ N μοναρχία ἀνήρηται χαὶ τὸ μόνην εἶναι πηγὴν

ἐν!

τῆς ὑπερουσίου θεότητος τὸν Πατέρα. Εἰ δ᾽ 7 ὡς

- BEN \
εχ τῆς Korn αὐτῶν φύσεως, πρῶτον μὲν οὐδέπω rar

e

- - , ἃ
γῦν ἤχουσται, δυοῖν ὃ ὑποστάσεων ἑτέραν ἐχπεφυ-

τ - 3 ’ Ὁ ἘΠ Φ 3m = , EEE}
xviav ὑπόστασιν μὴ ἐξ αὐτῶν εἰναι λέγειν, ἀλλ᾽ ἐκ

m Ὁ "
Ὁ τῆς χοινῆς φύσεως" ἔπειτα χαὶ οὕτω πάλιν εἰς τὸ
N 1 δ 2 τς \ ἌΣ ERS
᾿ αὐτὸ περιενεχθήσονται 3 ἣ γὰρ ὑπόστασις οὐδὲν
x er Re) a ΄ " SEN ’ “ \
ἕτερόν ἐστιν ἢ φύσις μετὰ τῶν ἰδιωμάτων, ὥστε τὸ
€ ‚ Μ > m ce ’
φύσεως τινος ἤ τινων καὶ ἐχ τῆς ὑποστά-

ex τὴς 10
δε 1

σεως ἢ τῶν ὑποστάσεων εἶναι ἀνάγχη" πρὸς τῷ

, vn 13 x
φυσεὼς τοῖον το

“,
15 μηδ᾽ 15 ἁπλῶς εἶναι τῆς θείας

N γὰρ ἂν χαὶ τὸ Πνεῦμα προέ"δαλ-

τ

προδάλλειν: 9
na = u,

λεν! ἕτερον ἢ ἑχυτό, τῆς aurng!® κοινωνοῦν φύσεως.
sis se ; ,
ἐκ τῆς προδλητιχῇς δυνάμεως, ζητητέον, τίς
et 2 ᾿Ξ vor 1 τας “ἢ \ \
αὕτη ἣ πριδλητικὴ δύναμις, καὶ εἰ ἑτέρα παρὰ τὴν
\ SEN

Ὁ τύσιν ἢ ἢ αὐτή. Bi μὲν "1 οὖν ἡ N er
φύσιν ἢ ἣ αὕτη. Bi μεν" οὖν ἢ αὐτὴ τῇ φύσει "δ,

N

- ἣν 19 e SEN δ 5. αἷς 3 ,
παλιν 0. αὐτοὶ λόγοι τας αυτας επιῴεροντες

3 EN τ ἰτ \ \ ῃ FEN \
ἀτοπίας" εἰ δὲ ἑτέρα παρὰ τὴν φύσιν, ἤδη υὲν
= ῃ er , - = “Ὁ ΗΝ SR

συνεχώρησαν ἕτερόν τι τῷ Θεῷ προσεῖναι τῆς αὐτοῦ
φύσεως, ὅπερ ἐν ἄλλοις διαλεγόμενοι μᾶλλον ἂν

4 τὰ [2 ‚
25 ἕλοιντο τὰς γλώσσας προέσθαι ἢ ὡς διμολογούμενον
ar = v - 20 3 y g ΄
δέξασθαι' ἔπειτα πῶς "Ὁ οὐχ ἄτοπον, ἕτερόν τι
ΝΜ \ \ θ , r > EN N ἣν ,
παρὰ τὴν θείαν φύσιν ἀποτελεστικὸν εἰναι φύσεως
θείας! εἴτ᾽ οὐν" 2 ὑποστάσεως: ᾿Αλλὰ δὴ χαὶ
3 ὌΝ ΠΕ ΤΡ ΩΣ ΤῊΣ ϊ
οὕτω πάλιν τὰς δύο ἀρχὰς οὐκ ἐχφεύξονται: καὶ γὰρ
0 τὸ Ex πατρὸς χαὶ μητρὸς γεννώμενον
-- ’ m n , , a Sı\ et
γεννητιχὴς αὐτῶν δυνάμεως πρόεισιν, ἢ διὰ τῆς
γεννητιχῆς ' δυνάμεως, ἥτις ἐστὶν αὐτοῖς χοινή,

N DEI RE

χὰν διαφέρη “ἢ τοῖς τρόποις. ἄλλ᾽ οὐδὲν ἧττον Ex

ἀρχὰς ἔχει

1.262

, , ͵
δύο τε ἐστιν ὑποστάσεων χαὶ δύο τὰς“

— MARCI EPHESII CAPITA SYLLOGISTICA.

369

hypostasibus, aut ut ex communi eorumdem
natura, aut ex vi emissiva. lam vero si ut ex
duabus hypostasibus, duo profecto erunt prin-
cipia in divina Trinitate et duae causae et duo
emissores; tollitur unitas principii atque illud
Deitatis
». Sin autem ut ex com-

effatum, « solum * superessentialis

fontem esse Patrem ”

muni eorum natura, in primis nunquam

hucusque auditum fuit, ut cum ex duabus

hypostasibus tertia progreditur hypostasis,
haec non ex illis, sed ex communi natura
dicatur esse; deinde vel hoc pacto rursus in
idem recidimus. Etenim hypostasis nihil aliud
est nisi natura cum proprietatibus; unde quod
ex natura cuiusdam vel quorumdam est, id
etiam ex hypostasi vel hypostasibus sit oportet.
quidem divinae

Praeterea, ne simpliciter

naturae competit facultas emittendi; secus

enim Spiritus ipse, cum eiusdem naturae sit

“ particeps, alterum ac seipsum emitteret. Deni-

que, si ex vi emissiva, quaeritur, quaenam sit
haec vis emissiva, utrum scilicet alia sit ac
natura, an eadem. Quod si eadem ac natura,
eadem redeunt argumenta ex quibus eadem
absurda inferuntur. Sin autem alia ac natura,
iam concedunt aliud quidpiam in Deo inesse
praeter eius naturam, quod quidem, dum alias
disputant, potius abiecerint linguas quam pro
confesso habeant; deinde nonne absurdum est,
aliud quid admittere praeter divinam naturam,
quod perficiat ipsam divinam naturam sive
hypostasim? Imo ne sic quidem duo principia
effugient. Nam quod ex patre et matre gigni-
tur, id ex eorum generandi facultate prodit vel
per generandi facultatem, quae utrique com-
munis est, licet modis differat; nihilo tamen

secius ex duabus est hypostasibus duoque

1. ὡς sup. lin. A. — 3. ὡς add. SKB. — δύω B semper, quod semel monuisse salis erit. —
ἡ. αἱ ἀρχαὶ KB :ἀρχῶν A. — 5. εἰσὶν add. A, quod dein infra positis punctis deleri vult. — 6. ὑπερουσίου :
ὑπερθέου S : om. B. — 7. δὲ A, quod corr. ex γὰρ sup. lin. — 8. δυσὶν A, sed add. oiv sup. lin. — 9. περι-

ἐνεχθήσεται SKB. — 10. τής om. SBK. — 11. πρὸς τὸ Q: πρὸς τὸ μηδ᾽ sup. lin. A. — 12. μήθ᾽ B. — 13. ἴδιον
om. B. — 14.45 Β : ἡ Κ. — 15. προέδαλεν KL. — 16. αὐτῆς ex αὐτοῦ corr. A. — 17. μὲν ex δ᾽ ἂν corr. Sup.
lin. A. — 18. τῇ τ τς : H. — 19. Ante πάλιν scripserat rgor A, quod dein delevit. — 20. πως P. —

Ἢ θείας φύσεως: SBK. . εἴτ᾽ οὖν : ἤγουν H. — 23. δὴ om. SKB. — 24. αὐτῶν add. SKB. — 25. διαφέρε
A, sed add. ἡ sup. lin. — 26. τὰς om. S.
a) Verba sunt Dionysii Areopag., P. G., t. III, ὦ 641 D.

aut:

42T,

ἡ
7
ῃ

370 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. [232]

habet generationis suae principia, ut nemo
prorsus infitias iverit. Quare ipse Spiritus
sanctus, si ex Patre Filioque per virtutem
emissivam progrediatur, duo habebit suae
exsistentiae principia.

Αἱ res creatae, inquiunt, quae oriuntur ex
Patre et Filio et Spiritu sancto per creatricem
eorumdem virtutem, ex uno sunt Deo et con-
ditore unumque habent principium, Patrem et
Filium et Spiritum sanctum. Οὐ] igitur pro-
hibet, quominus Spiritus sanctus, dum ex
Patre Filioque procedit tanquam ex uno Deo

‘ac prolatore, unum etiam habeat principium

Patrem et Filium?

Expedis nos, o bone, omni negotio, dum
Spiritum sanctum in rebus creatis numeras,
teque ipse Pneumatomachum aperte declaras.
Si enim eadem plane ratione ex Patre et Filio
et Spiritu sancto creatura oriatur ac Spiritus
sanctus ex Patre et Filio, quid aliud erit Spiri-
tus sanctus nisi creatura? At ego contrarium
in te retorquens dicam verecundius, cum
semel ita se habeat creatio, non ita se habere
Spiritum sanctum. Nam quod per creationem
ex duobus multisve producitur, id tanquam ex
uno produci dicere licet, si spectes creationis
rationem, non solum in divina rerum produc-
tione, in qua una eademque habetur et volun-
tas et mens et sapientia et virtus et efficientia,
verum etiam in ea quae inter nos homines
efficitur. Etenim una eademque est in multis
diversisque artificibus ratio artis : quatenus
artifices, omnes unum sunt, atque ideo quod a
multis efficitur, id ab uno effici unumque
habere principium recte dixeris. At vero quod
naturaliter ex duobus exsistentiam habet, id
nemo prorsus unquam dixerit ex uno esse;
nequit enim fieri, ut ambo eodem plane modo
ad exsistentiam producendam conferant. Quare
Latini ipsi fatentur, aliter ex Patre, aliter ex

Filio procedere Spiritum, ab hoc nimirum

τῆς ἑχυτοῦ ! γενέσεως 2, χαὶ οὐχ dv τις ὅλως,
ἀρνήπασθχι τοῦτο τολμήσειεν. “Ὥστε χαὶ" τὸ
Πνεῦμα τὸ ἅγιον, εἴπερ ἐκ Πατρὸς χαὶ ΥἹοῦ πρόεισι.
διὰ τῆς προδλητικῆς δυνά μεως, δύο τὰς ἀρχὰς ἕξει
τῆς ἑαυτοῦ ὑπάρξεως.

« Ἀλλ᾽ ἢ χτίσις, φασίν, ἐκ Πατρὸς καὶ ΥἹοῦ χαὶ
« ἁγίου Πνεύματος οὖσα, διὰ τῆς δημιουργιχῆς τού-
« τῶν ᾿ δυνάμεως ἐξ ἑνός τέ" ἐστι Θεοῦ καὶ δημίουρ-
« γοῦ, χαὶ μίαν ἀρχὴν ἔχειδ τὸν Πατέρα χαὶ τὸν

« Υἱὸν χαὶ τὸ ἅγιον Πνεῦμα. Τί οὖν χωλύει χαὶ 1

\ ’ > \ » x ’ x x >)
« χαὶ μίαν ἀρχὴν ἔχειν τὸν Πατέρα χαὶ τὸν

« τὸ ἅγιον Πνεῦμα ἐκ Πατρὸς καὶ Υἱοῦ προερχό-

«μενον ὡς ἐξ ἕνός τε ἴ εἶναι Θεοῦ χαὶ προθολέως

den

« Υἵόν ;»
᾿ nr ΓΝ ΄ 3 Ω Pr:
Ἀπήλλαζας ἡμᾶς πραγμάτων, ὦ βέλτιστε, τοις 1
N \ - τὴς ΤΥ \

χτίσμασι συντάξας τὸ Πνεῦμα To ἅγιον καὶ Ilveu- 5

ματουάχον χαθαρῶς ἑχυτὸν ἀποφήνας". Ei γὰρ.

x ἐῶν" [3 [2 ’ > x x LIE 4

τὸν αὐτὸν τρόπον ἥ τε χτίσις ἐκ Πατρὸς χαὶ γἴοῦ

χαὶ ἁγίου Πνεύματος καὶ τὸ Πνεῦμα ex!" Πατρὸς

χαὶ Υἱοῦ, τί yel! ἄλλο ἢ χτίσμα τὸ Πνεῦμα τὸ 3

ἅγιον; Ἀλλ᾽ ἐγώ σοι τοὐναντίον ᾽2 ἀναστρέψας,

ala ΄ NEED ann ΄ , er K

εὐσεδεστέρως |? ἐρῶ, ὡς ἐπείπερ 7 χτίσις οὕτως, |

5. eh x - τ οἵ x \ x n u
οὖχ οὕτω τὸ Πνεῦμα τὸ ἅγιον. To μὲν γὰρ δημιουρ-

4. ΞΕ
ἐστιν εἰπεῖν

Se N x ;
γικῶς ἐχ δύο χαὶ πολλῶν γενόμενον
ε r RN ΄ \ \ » x μ᾿
ὡς ἐξ ἑνὸς γεγονέναι πρὸς τὸν δημιουργιχὸν 5
Sun An Pr λό" 9 , DIN - θ 14 N Ἷ
ἀφορῶντας λόγον, οὐ μόνον ἐπὶ τῆς θείας δημιουρ-
Be ΓΣ κ᾽. ΑἹ Me \
ylas, καθ᾽ ἣν "μία χαὶ [5 ἢ αὐτὴ βουλὴ χαὶ θέλησις
Ἕ 2 \ INA \ >) a8 , x > fe 3
καὶ σοφία χαὶ δύναμις καὶ ἐνέργεια, ἀλλὰ καὶ ἐπὶ“
Er > 9 “ Ar Ν
τῆς ἀνθρωπίνης καὶ χαθ᾽ ἡμᾶς. Εἷς γὰρ καὶ "6 δ΄
εν, Ἰ πὺ r ῃ Pi \ , \ }
αὐτὸς ἐν διαφόροις τεχνίταις ὃ τεχνιχὸς λόγος, χαὶ ε
- ea 9, , > ἡ αἵ - 1
τεχνῖται, ἕν εἰσι πάντες" καὶ χατὰ τοῦτο τὸ EX
u , ᾿ς DIET Ε 18 , - ,
πολλῶν γενόμενον ἐξ ἑνὸς ἔστιν 15 εἰπεῖν γεγονέναι
\ h ER: ν. 19 "pi δ “Σ δ
χαὶ μίαν ἀρχὴν ἔχειν 13. Τὸ δὲ φυσιχῶς ἐχ δύο,
τ τ ἘΣ υ Ν᾽ a ἦν " SE ΤΙ Δι 2: BE
τὴν ὕπαρξιν ἔχον οὐχ ἄν τις ὅλως ἐξ ἑνὸς εἴποι more
νὰ νὴ 24. \ ai r er 3 ΤΥ
χαὶ γὰρ ἀδύνατον τὸν αὐτὸν τρόπον ἑκάτερον εἰς τὸ
αν. ᾿ - 9 “ E
εἶναι συμβάλλειν, καὶ αὐτοὶ δὲ Λατῖνοι 39 Aeyoucı?!,
E ἔς 1
διάφορον εἶναι τὴν ἐκ Πατρὸς τοῦ Πνεύματος

[N “2 w Yen N Ὧν >
πρῦοῦον τῆς Ex τοῦ Υἱοῦ, χαὶ τὴν μὲν ἄμεσον εἶναι,

immediate, ab illo mediate. Ouocirca nullo τὴν 9°? ἔμμεσον: ὥστ᾽ 33 οὐκ ἂν ἐκχφύγοιεν

l. ἑαυτοῦ : αὐτῆς A : om. H. — 2. γεννήσεως H. — 3. καὶ om. 5. — 4. ταύτης Β. -- 5. τε om. 5ΚΒ. ἢ
— 6. ἔχει post πνεῦμα reiiciunt SKB. — 7. ze om. 5. — 8. σεαυτὸν PSKH : σεαυτὸν χαθαρῶς Κ. —
9. ἀπέφηνας S. — 10. Post ἐχ add. τοῦ I. — 11. γε : γὰρ SKB, sed Biinter uncinos posuit, ac si deleri
vellet. — 12. τὸ ἐναντίον SKB. — 13 εὐσεθῶς SKB. — 14. γινόμενον SKB. — 15. χαὶ post μία om. Q. — 1
16. καὶ post γὰρ om. B. — 17. ἢ : οἵ QSBK. — 18. ἐστιν Q. — 19. ἔχον K. — 20. οἱ Λατ. K. — 21. λέγουσιν
A. 22. τὴν δὲ SBK. — 38. ὥστε SBK. ἢ

ἂν

Ἂ n m \ ΄ SE Η ᾿ ͵ 2
ovdaun! οὐδαμῶς τὰς δύο ἀρχάς, εἰ μὴ μέλλοιεν
᾿ ἑτέροις πλείοσιν ἀτόποις περιπεσεῖσθαι ὅ.
ι , ur “4 δύ ἂν Si \

«Kat τί χωλύει n, φασί, « δύο μὲν εἶναι τὰς

που το φρο τοι τ τ τοτς

« ἀρχάς, τὴν μέντοι ἑτέραν αὐτῶν ὑπὸ τὴν ἑτέραν,
- Ξ - Ἔν τ:
5 «ὥστε χαὶ οὕτω μίαν εἶναι τὰς δύο; Τοῦτο de
3 ἃ , N
« που χαὶ ὃ Θεολόγος Dearepie: elonrar® λέγων
_ Hex τῆς ἀρχῆς ἀρχή >.

e \ v
Εἰ οὕτω τὰς ἀρχὰς λέγεις, ὡς τὴν μὲν ἔγγιον

εἶναι, τὴν δὲ πορρώτερον, οὐκ οἶδ᾽ εἰ υᾶλλον

ἢ

- x EN > 3
10 ἐσονταιΐ μία διὰ τὸ ὑπάλληλοι εἶναι, ἢ καὶ μάλα

Ρ
δύο, διότι χαὶ μάλχ διάφοροι.

“Ὁ x Ὁ [4 \ = Ins
᾿ τέρχϑ τούτων υᾶλλον ἀρχὴ τῆς ἑτέρας χαὶ ἧττον,

12.7 5 ΔΈΝ
ἡ μὲν eyytov

= τὴν τ ΜΝ
τοῦτο τὸ ἐγγίον εἶναι, ἣ ὃε

πὴ" μὲν μᾶλλον, πὴ δ᾽ "! ἧττον
Be ie‘ ”
μᾶλλον ἀρχὴ δι᾿ αὐτὸ "3
5 nee: μᾶλλον διὰ τὸ περιέ ἔχειν τὴν "1 ἔγγιον.

τς δ᾽ Τὸ

2 EN er τὰς SR
ἂν εἴποι ΓΤ τὸ" Add χαὶ τὸν Σὴθ μίαν ἀρχὴν τοῦ

15

Αἱ οὖν οὕτω διάφοροι πῶς ἔσονται υἱα;

τοῦ νς ἘΜ ΘΗΝ ΕΔ Sees ᾿ ne
Evo; εἶναι; Καίτοι γε ἑκάτερος τούτων IB doyn, ἣ
SE TR: RE
μὲν ἔγγιον, ἣ δὲ πορρωτέρω. Πῶς οὖν αὗται mix "9;
< τ So er ΟῚ ne
υ Πῶς δὲ χαὶ ἀνεκτὰ βλασφημοῦσιν, οὕτω 20 τιθέντες
- 2 2 ; N
τὸ Πνεῦμα πόρρω τῆς πατρικῆς ὑποστάσεως χαὶ
το x var B
οἷον υἱωνὸν αὐτὸ λέγοντες:
, EEE Sn, ;
Καίτοι γε « τὸ Ex τοῦ Πατρὸς ἐχπορευόμενον »
τὰν \ n OT a 3 ,
εἴρηται, χαὶ « Πνεῦμα 702! τῆς πατριχῆς ἐχπορευό-
᾽ a ς ‚
2 μένον ὑποστάσεως ». — AM ὅπερ ὃ Θεολόγος
Υ ρὸς τὰ χτίσυχτα βλέπων εἴρηχε τοῦτο
εἴρηχε, πρὸς τὰ χτίσματα βλέ ρηχε 5

, EN ᾽ > ᾿ \ 3 ᾿. Ῥ
᾿χαθάπερ ἂν EL εἰπε ὁημιουργον EX δημιουργοῦ,

mu

ἃ τ er
ὥτπερ χαὶ φῶς ἐχ φωτὸς καὶ Θεὸν ἐκ Θεοῦ χαὶ

- ed 4 " m \

ἀγαθὺν ἐξ ἀγαθοῦ" ἅπερ ἅπαντα μετὰ τοῦ Πατρὸς

D τ ΣΝ ᾽ “- \ A - \

0 ὧν", εἷς ἐστι Θεὸς μετ᾽ αὐτοῦ χαὶ ἕν φῶς χαὶ
᾿ κ᾿ ΓΛ Δ \ [4 m ΄ ς Pa

θὸς εἰς χαὶ ἀρχὴ υἱίχ τῶν γεγονότων ἁπάντων.

Ἐπ ΞΕ στ :

αὐτου EyYEvEro, Kal

23 ὃ γέγονεν. Ὡς

ξ ; ᾿ τὸ
Havra γάρ, φησί, * δι
“χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν

>
ὃ μὴ γέγονεν 5΄, οὐκ 3" ἐξ αὐτοῦ δήπουθεν ὃν οὐδὲ 30 δι᾽

!
"Oro

Ὁ αὐτοῦ" τοῦτο δέ ἐστι" τὸ Ivenux τὸ ἅγιον.

1. οὐδαμῇ om. SKB. —
B. — 7. ἔσονται : οἷον τε SBK. — 8 ὑπάλληλον SBK
10. πῇ K.— 11, πῇ δ PH:

19. μίαν 5. — 20. χαὶ οὕτω 5ΒΚ. — 21.

ἴσως av. — 23. οὐδ᾽ ἕν H : οὐδ
οὔτε SK. — 97. δ᾽ ἐστι SBK.

Ὁ 36, 6..6335. Ο.: — b) In symbolo
Constantinopolitano. — c) Locus e Gregorio Nys-
seno petitus, lib. de Theognosia, qui in editis
PATR. OR. — T. ΧΥΙΙ. — τ. 2.

2. μέλλειν SK. — 3. πεσεῖ

πὴ δὲ alii. — 12. ἦν K.
SBK. — 15. εἰ οὖν οὕτω διαφέρει SBK. — 16. δ᾽ sup.
τὸ ἐχ τῆς SKB.

APQ. — 24. ὡς ὃ μὴ γέγονεν om. 5ΚΒ. --- 25. οὐχ. om. B. — 26.

ΙΧ. — MARCI EPHESII CAPITA SYLLOGISTICA, 371

prorsus pacto effugient dualitatem principii,
nisi in multa alia absurda velint incidere.

Sed quidnam, aiunt, impedit quominus duo
sint principia, alterum tamen ita subter alte-
rum, ut ex duobus unum fiat? Id ipse Grego-
rius Theologus alicubi dixisse comperitur :
« Ex principio principium® ».

Si eo modo dicis principia, ut alterum sit
propius, alterum remotius, haud scio an potius
unum futura sint, eo quod alterum sub altero
habeatur, quam duo, propterea quod alterum
ab altero valde differt. Rem diligenter consi-
dera. Alterutrum eorum alterius principium
erit et magis et minus, partim quidem magis,
partim vero minus. Ac propius quidem magis
erit principium eo ipso, quod est propius;
remotius vero item magis, quia in se continet
propius. Quae igitur sic differunt, quomodo
unum erunt principium? Quis unquam dixerit
Adamum et Seth unum esse principium Enos?
Quamquam horum uterque principium est,
alter propius, alter remotius. Quomodo igitur
ex his duobus unum erit principium? Ecquid
eorum tolerabimus blasphemiam, qui Spiritum
tam procul a paterna hypostasi collocant, ut
quasi nepotem eum asserant? Et tamen de
eo dicitur : Qui ex Patre procedit”:. item
« Spiritus qui ex paterna hypostasi procedit" »
Ceterum quod Theologus dixit, id dixit com-
parate ad creaturas, sicut dicimus Jumen de
lumine, Deum de Deo, bonum de bono : quae
omnia cum ipse sit perinde ac Pater, unus
cum eo Deus est, unum lumen, unus bonus,
unum principium rerum omnium. Omnia enim,
ehe per eum facta sunt, et sine ipso factum est
nihil quod factum est. Quare quod factum non
est, id profecto ex ipso non est, neque per
id autem Spiritus est sanctus. Hanc
esse significationem eorum quae Theologus
dixit, ex iis constat, quae idem alibi dieit®

ipsum;

σθα: 3. — A. φησί ΘΑ. — 5.68: δή B. — 6. ἔρηται
ὑπαλληλα II. — ὃ. Καὶ ἑχατέρα Η ἑχάτερα ᾧ. —
— 13. δι’ αὐτὸ τοῦτο τὸ : διὰ τὸ SBK. — 14. τὴν : τὸ
lin. Ἁ. — 17. εἴπῃ S. — 18. τούτων ἑχάτερος B. —
— 22. ὧν :övrx SKB, atadd. B intra uneinos :

N ὑδὲ -
ονόξε :

non habetur; allegatur tamen a Camalero apud
Allatium, Graecia orthodoxa, ἰ. II, p. 135. —
d) Ioan. 1, 3. — 6) P.G., t. 36,c. 467 A.

26

fr

ἐδ

426.

θυ.

ἘΝ δα. -

372

« Quod prineipii expers est, et principium, et
id, quod cum principio est, unus est Deus ».
Non dixit quod ex principio, sed quod cum
principio, id nimirum quod ex eo prodit, quod
caret principio. Et sane si plane existimasset
ubinam

Spiritus principium,

id dixisset, ὁ

Filium esse

opportunius impudentissimi
omnium mortalium? Verum neque hunc
neque alium quempiam theologorum nostro-
rum id docuisse constat, licet vos cavillando
tempus omne consumatis.

2. « Spiritus », ut ait theologus Nyssenus‘,
qui ex paterna procedit hypostasi ». Ouod si
ille etiam ex Filii hypostasi procedat, quid
aliud quam ex duabus procedit hypostasibus?
Ouod vero procedit ex duabus hypostasibus,
quid aliud, nisi quod duo habet suae exsisten-
tiae principia? Non igitur principii dualitatem
Latini effugient, quamdiu Spiritum sanctum
etiam ex Filio procedere affırmaverint.

3, Si ut ex Patre Filius, sic Spiritus etiam
ex Patre, quidni Spiritus fuerit etiam Filius Ὁ
Ouod
theologos
generationem Spiritus ex Patre prodit. Si ergo

differat exsistendi modo secundum

quippe non Filii more, nec per

Spiritus ex Patre procedens Filius non est,

quamnam aliam distinctionem ista accura-

tiorem quaeremus inter Filium et Spiritum,
tum respectu ad Patrem, tum mutuo inter se?
Nam si id quod ex eodem prodit, aliud Filius

1. δὲ οὕτως SBK. — 2. ἄρχην SB. — 3. προϊών A, al suprascripto o corrigendi gralia. — 4. οὐδ᾽ ἕτερος
SBK. — 5. τις om. SBK. — 6.-Post φρονῶν seripseral λέγετ P, quod dein delevit. — 7. καταναλώσατε 3
A. — 8. β΄ om. 5. — 9. φησὶν ὁ N. θεολόγος : φασὶν οἱ θεολόγοι H. — 10. γε om. SBK. — 11. ὑποστάσεων.

ἐχπορεύεται K. — 12.
oram inferiorem habetur in PQAK schema hoc:
ἐκ δύο ἀρχῶν ἐχ δύο ὑποστάσεων

φυσιχῶς φυσικ«ὥς

In quo schemale,
lalinos rei logicae scriplores;

oceurrunt, seiliecet οὐδείς, ποίαν! solel propositio universalis negaliva, sicut Z apud Latinos.

17. γ' om. SB. — 18. τῷ : τὸ A. — 19. Verba ab πρόεισιν ad προῖόν lin. 566. om. B. — 20. μή ἐστι 8.

— 21. υἱὸς om. 85. — 2. γεννητῶς add. Κα, — 23. ἔτι οὔ]. SBK. — 24. ἀχριδεστέρα A. — 25. ζητήσωμεν K.
— 36. τε ;: δὲ 5. : om. B. — 27. δὲ οὐχ SK.

'

a) Ubi supra, p. θῦ, ἢ. Ο. ’

DOCUMENTS RELATIFS AU

δ᾽ ἐχ SBK. — 13. γ᾽ ἄλλο SBK. — 14. Tasse

ἐχ τῆς πατριχῆς ὑποστάσεως

χαὶ τῆς τοῦ υἱοῦ ὑποστάσεως

liltera x. id est πᾶς, sienificatur proposilio universalis allirmaliva, sieut A apud
litteris vero o aut οὐδ, quae in aliis eiusdem generis schematibus

Ἶ en.
CONCILE DE FLORENCE. 1234)

οὕτως! ἔχει τὸ εἰρημένον ὑπὸ τοῦ Θεολόγου, δῆλον
ἐξ ὧν ἐν ἑτέροις φησίν᾽ « "Avupyov χαὶ ἀρχὴ" καὶ
«ro μετὰ τῆς ἀργῆς, εἷς Θεός ». Οὐχ εἶπε τὸ ἐκ
τῆς ἀρχῆς, ἀλλὰ τὸ μετὰ τῆς ἀρχῆς, ix τοῦ

εἰ ὅλως

9. ἡ.

ἀνάργου δηλαδὴ προῖόνβ. Καίτοι γε
ἐφρόνει τοῦ Πνεύματος ἀρχὴν τὸν Yiov, ποὺ ἂν
N Pr - ’ ’ > ’
μᾶλλον εἴρηχε τοῦτο, βιαιότατοι πάντων ἀνθρώ-,
πων; Ἀλλ᾽ οὔθ᾽ οὗτος οὔθ᾽ ἕτερός τις τῶν χαθ᾽

ἡμᾶς. θεολύ: το φρονῶν ταί 5
RS z0AU γῶν τουτο φρονῶν φαίνεται, χαν

ὑμεῖς σοφιζόμενοι πᾶντα τὸν χρόνον χαταναλώ- 1

σητε."
ι ἐπὶ τ
ß'®. « Πνεῦμα », φησὶν ὃ Νυσσαεὺς θεολόγος,
« τὸ τῆς πατριχῆς ἐχπορευόμενον ὑποστάσεως ».
23 ΔΛ x IN‘ x 07 - me 12 53
Ei δὲ τὸ αὐτὸ καὶ τῆς τοῦ Υἱοῦ ὑποστάσεως ἐχπο-
, 4 ῷ
ρεύεται, τί γε 1 Ὁ ἄλλο ἢ ἐκ δύο ἐκπορεύεται ὑποστά-
ΠΕ ΤῊΣ
σεων 1": 1 δὲ

>
Ξ
ἐτί γε ἄλλο "" ἢ δύο τὰς "΄ ἀρχὰς ἔχει τῆς ξχυτοῦ "Ὁ
Μ᾿

. WERT, > ma a‘ N ’ > , er
ὑπάρξεως; Οὐχ ἄρα Λατῖνοι τὴν δυαρχίαν ἐχφεὺ-

ἔκ“ ΦᾺ 5, x > Er m Ri - x
ξονται, μέχρις ἂν χαὶ ἐκ τοῦ γιοῦ τὸ Πνεῦμα τὸ
ἅγιον εἰναι λέγωσιν "δ.

ΜΚ 1Ρ ὥσπερ ἐχ τοῦ Πατρὸς ὃ Yios, οὕτω χαὶ

οὐς ΙΝ

τὸ Πνεῦμα ἐκ τοῦ Πατρός, διὰ
u ὑπάρξεως

Πνεῦμα γιός; “Ὅτι διαφέρει τῷ 8. τῆς
; ΔΗ τ ᾿ ee: ς
τρόπῳ κατὰ τοὺς θεολόγους, καὶ οὐχ υἱϊκῶς τὸ
Πνεῦμα &x τοῦ Πατρὸς οὐδὲ γεννητῶς πρόεισιν
Wi τοίνυν μὴ ἔστι" τὸ Πνεῦμα Υἱὸς ' ἐκ τοῦ
Πατρὸς 35 προϊόν, τίνα ταύτης ἔτι 23 διάκρισιν.

᾿

24 ͵ Dr ie =
ἀκριδεστέραν 51 Inrijsouev”? τοῦ Yiod καὶ τοῦ

ῖ

Πνεύματος πρός τεῦ τὸν Πατέρα καὶ πρὸς

ἀλλήλους; Ri γὰρ τοῦ αὐτοῦ τὸ μὲν Υἱός, τὸ δ᾽ οὐχ 8

=

χαὶ ΚΘ : om. B. — 15. αὐτοῦ A. — 16. Ad

τὸ πνεῦμα τὸ ἅγιον

a τα οσαξεν τὰν

42 δ᾽), € , 3 ῃ P
χ᾽“ 000 ὑποστάσεορν ἐχπορευόμένον p

09

LEERE NEN

30

[235]
Υἱὸς ἀλλ᾽ ἄλλο! τι, δῆλον ὅτι πρὸς μὲν τὸν

Πατέρα τῷ τῆς σχέσεως διαχρίνονται λόγῳ χαὶ ὡς

αἰτιατὰ πρὸς αἴτιον ἔχουσι, πρὸς ἄλληλα δὲ, τῇ
ἢ ne BZ VORN Enns "
Kara τὴν ἀντίφασιν ἀντιθέσει: τὸ γὰρ 3 ΥἹὸν εἶναι

τῷ μὴ γΥἱὸν εἶναι δῆλον ὡς ἀντιφατικῶς ἀντί-
xeırar!. Οὐκ ἄρα χαὶ ἐπὶ τούτων, Viod λέγω χαὶ
Πνεύματος", ἀναγκαία ἣ χατὰ τὴν σχέσιν
ἀντίθεσ!'ς πρὸς διάχρισιν, εἴπερ καὶ διὰ τῆς ἀντιφα-
τιχῆς ἀντιθέσεως " δύνανται διαχρίνεσθαι ",

δ΄, Οἱ Λατῖνοι μὴ θέλοντες ἕπεσθαι ταῖς χοινῇ

m

\ 7 - , λ ,ὔ᾿ 3.5: -
παρὰ’ πᾶσιν ὁμολογουμέναις τῆς θεολογίας ἀρχαῖς,
3 ᾽ ' > 65 > \ x \ a,
ἀλλ ἑτέρας ἐπινοοῦντες αὐτοὶ πρὸς τὴν ἰδίαν
ΩΝ , 5 , RER τ
ὕποθεσιν συντεινούσας, οὐ χαθάπερ ἡμεῖς διαιροῦσι

- m 4 \ \ \ , Pa:
τὰ τῷ Θεῷ προσόντα, τὰ μὲν χοινὰ λέγοντες εἶναι,
ἀλλ᾽

o , , , \ Due 7} ,
ἕτερον τινα χαινοτέρον τρόπον τὰ μὲν διά φασιν

Ar δὰ E7 - m ΄
τὰ 0E ἴδια τῶν θεχρχικῶν πρήσώπων,

, went , Er, NEBEN
κοινά, τὰ δὲ χοιγνοταταὶ τὰ ικὲν ἕνι

- voor
εἰναι, τὰ δὲ !
Ἢ , ; EEE ΤΣ
προσώπῳ προσόντα λέγοντες ἴδια τὰ δὲ δυσί,
13 ΝᾺ ie u - , 4 [7 x
κοινα" τὰ 6 ὁμοῦ τοῖς τρισί, κοινότατα. Ὅτι μὲν
Gr > , - \ - ͵ ΄
οὖν ἀσυνήθη ταῦτα χαὶ τοῖς Λατίνοις συνήθως
χεχαινοτόμηται, δῆλον ἐξ αὐτῶν τῶν φωνῶν. Ἀλλ᾽
Υ 2 7
ἴδωμε. ? χαὶ τίνα ἐστίν, ἅ φασιν εἰναι χοινὰ χαὶ
ns 2 She nr, , n
οὐχὶ χοινότατα. To μὲν Vin χαὶ Πνεύματι λέγου-
σιν 10 εἶνχι χοινὸν τὸ ἐχ τοῦ Πατρὸς εἶναι, δηλαδὴ

VEN

Ns ΄ voor ’ ey Ken
TO αἴἰτιατον, xat ON XXL TO πέμπεσθαι παρ αὐτου

’ ΄ Ὁ x
χαὶ ὅσα τούτοις ὁμόστοιχ χ᾽ τῷ δὲ Πυτρὶ καὶ "
Re, N & N Fa
Υἱῷ, τὸ πέμπειν τὸ Πνεῦμα καὶ προχεῖν 12 χαὶ

, ἡξεῦ = = ga
πηγάζειν, καὶ εἴ τι τοιοῦτον, οἷς ταὐτὸν "3 εἶναι

„

' -
λέγουσι χαὶ αὐτὸ" τὸ προδάλλειν οὐσιωδῶς τὸ
Πνεῦμα ".

Σκεπτέον οὖν ἄνωθεν, Εἰ μὲν τὸ αἰτιχτὸν ἄλλο τι

\ x \ 3 9. x In, \ Ὁ
παρὰ τὸ γεννητὸν χαὶ ἐκπορευτὸν ἐδήλου περὶ Θεοῦ
, - “ τ
λεγόμενον, εἶχεν ἂν ώραν χοινὸν τοῖς δυσὶ τοῦτο

; 5 5 IE
λέγειν. εἰ δ᾽ οὐχ ἔστιν οὐδ᾽ ἐπινοίᾳ λαξεῖν τὸ
5 ; τ᾿
αἰτιατὸν ἐφ᾽ ἑχατέρου τούτων ἄνευ τοῦ τρόπου (τὸ

\ ΄ > ΕῚ x - " 245 >
μὲν γὰρ ἐστιν αἰτιατὸν γεννητῶς, τὸ δ᾽ 1 ἐχπο-
ρευτῶς), φωνὴ μέν ἐστι μία τὸ αἰτιατόν, πράγματα
ι (4 ’
δὲ δύο τὸ γεννητόν τε "ὃ χαὶ ἐχπορευτόν: αὐτὰ δὲ

na \ 1 e ΄ >
ταῦτα χαὶ ἴδια λέγομεν ἑκατέρου [7 τούτων. Οὐχ

=” -
ἄρα τι χοινὸν ἄλλο τοῖς δυσὶν ὑπάρχει πρὸς τὸν

IX. — MARCI EPHESII CAPITA SYLLOGISTICA. 373

est, aliud non Filius, sed aliud quidpiam,
liquet ambo distingui a Patre quidem habitu-
dinis ratione perinde ac se ad principium
habent ea quae ex principio sunt:a se invicem
vero, oppositione contradictionis. Perspicuum
enim est et Filium esse et Filium non esse
sibi contradictorie opponi. Non ergo ad istos
distinguendos, Filium inquam ac Spiritum,
requiritur oppositio relationis, si modo per
oppositionem contradictionis satis distinguan-
tur.

4. Latini nolentes sequi theologiae prineipia
passim apud omnes pro confessis habita, sed
alia excogitantes, quibus suam ipsi tueantur
causam, non eadem qua nos ratione ea distin-
guunt quae Deo congruunt, dicendo nimirum
alia esse communia, alia vero propria divina-
rum personarum; sed alio quodam modo
nuper inducto alia dicunt esse propria, alia
communia, alia communissima : scilicet quae
uni personae competunt, ea vocant propria;
quae duabus, communia,; quae tribus simul,
communissima. Atque haec quidem insolita
esse et a Latinis more suo novissime creata,
ex ipsis vocibus liquet. Sed videamus quaenam
sint quae ab eis dicuntur communia, non
communissima. Ac Filio quidem et Spiritui
commune esse aiunt esse a Patre, nimirum
esse a causa; item zmitti ab eo, et alia quae-
cumque huius generis; Patri vero et Filio,
Spiritum mittere et profundere et scaturire, et
si quid est eiusmodi; quae verba, ut asserunt,
idem significant atque essentialiter emittere
Spiritum.

Rem igitur penitus perpendamus. Si quidem
esse a causa, cum de Deo dicitur, aliud quid-
quam denotaret praeter gigni et procedere,
liceret sane dicere hoc commune esse duabus
illis personis; sin autem nequeamus, ne cogi-
tando quidem, de alterutra earum sumere illud
esse a causa, quin originis modus intelligatur
(altera enim est a causa per generationem,
altera per processionem), eo fit ut esse a causa
nomine quidem unum, re vero ipsa duo signi-

1. ἀλλὰ ἄλλο QH : ἀλλ᾽ ὅτι A, omisso nempe ἄλλο, alque τι in ὅτι mulato. — ὃ. τὸν γὰρ δὲ —3. τὸ
μὴ : τοῦ μὴ 5ΒΚ, — ἃ, ἀντίχεινται H, item Q ex corr. suprascriplo ν. — 5. ἁγίον add. A. —
6. ἀντιθέσεως om. B. — 7. παρὰ om. P. — 8, δὲ ὁμοῦ SKB. — 9. ἴδομεν P. — 10. λέγουσι A. — 11. χαὶ τῷ
δ H. — 12. προσχεῖν Q. Ξ- 13. ταυτὸ A. — 14. αὐτὸ : αὐ A extrema linea. — 15. τὸ δὲ SBK. — 16. ἴς

om. ΒΚ. — 18. ἑχατέρων 5,

et:

4

28.

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374

ficet, tum id quod generatione, tum id quod
processione productum est : quae quidem
propria etiam utriusque dieimus. Non igitur
duae illae personae aliud quidpiam commune
habent respectu ad Patrem praeter sua cuiusque
propria, quibus ipsae tum a Patre, tum inter
se distinguuntur. Quod vero spectat ad mittendi
vocabulum et ad alia eiusmodi, eo potissimum
quidem beneplacitum denotatur secundum
Gregorium Theologum‘, tum ut ad primam
causam omnia, quae ipsius sunt, referantur,
tum ne Dei adversarii videantur. Deinde cum
temporale quidpiam significet quod aliquando
et ad aliquid fit, illud haud recte in divinis
proprietatibus numeraverimus, quas et principii
et temporis expertes esse oportet. Idipsum
etiam dicendum est de vocabulo mitzere, videli-
cet cum et ipsum temporale aliquid innuat,
quod aliquando et ad aliquid et propter aliquid
fit, haud scio an recte ad notandum quidpiam
Patri et Filio proprium respectu ad Spiritum
usurpari possit; multum vero abest ut idem
sit atque illa Spiritus processio, quae principio
et causa caret. Praeterea ne ipse quidem
Spiritus mittendi facultate privatur, prout liquet
ex iis, quae propheta Filii nominedicit”: Domi-
nus misit me et Spiritus eius. Quod si Filium,
qua homo erat, a Spiritu missum esse .dixeris,
undenamid demonstras? Aut proba, aut sophi-
stice ne disputes. Quamquam sane divus Chry-
sostomus in homilia de Spiritu sancto ostendit
ex ipsis prophetiae Isaiae verbis locum illum
a Patre ipso usurpari, huncque missum esse a
Filio ac Spiritu contendit“. Ergo mittere res est
communissima, non communis, ut videtur Lati-
nis; neque igitur sempiterna Spiritus sancti pro-
latio Patri Filioque communis est. Insuper
minime mirandum est, quod Filio ac Spiritui
commune quid congruat respectu ad Patrem.
Hic enim non est principium tantum, verum
etiam principio et causa caret; illi vero princi-
pium habent Patrem, et ambo quidem. Patri

1. παρὰ om. P. — 3. παρὰ τὰ ἴδια — τοῦ

τὸν πατέρα διαχρίνηυσι χαὶ ἀλλ.,

ἀλ. — 3. διαχοίνουσιν A. — 4. τὸ, τε δὴ 5Κ. — 5. τοιοῦτο K. — 6. εὐδοκείαν 5. — 7. τῶν οἴη. Β.

8. πάντα om. Η. --- 9. χαὶ διατί S: οἵη. K. -- 10. χαὶ post γε add. H. — 11. ταῦτα P. -- 12. ἀναιτίῳ Ὁ
ἀϊδίω. II. — 13. ἔπειτά τ᾽ οὐδὲ I. — 14. ἀφείρηται P : ἀτεῖται B. — 15, ἐν τῷ περὶ — λόγῳ : Ev ταῖς εἰς τὸ :
χατὰ ᾿Ιωάννην εὐαγγέλιον ὁμιλίαις Π. -- 16. ὡς; παρὰ H. — 17. τῶν ῥημάτων τῆς “Ho. προφητείας -H, qui

mox subdit : τό" Köpkor ἀπέ
supra exnibeanltur. — 18.
πνεύματος SB. — 20. χοινώτατον A. — 2].

lenlia intelligi nequeat.

χαὶ υἱῷ vocem ἐξέλιπε, Scilicel deerat aliquid. Quam animadversionem quid sibi vellet haud assecutus

B, in textum recepit, ac si ipsius Marci essel,

ἐνταῦθα Eoızev, δυσείκαστον γὰρ ἄλλως, ὅπερ ὁ
328 D.
in tempore fit,
videtur Gregorius.
Trinitate, lib.

ΘΟ 1590. Ὁ.
solam,

Missionis nomen ad
quae
tionem reslringere

illusliralt Pelavius, De

Locum
VII, cap. 1,

DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

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συγγραφεὺς νοεῖν βούλεται.

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Re, ἐς ;
τοῦ ἁγίου [᾿Ἰνεύμανος, τὴν χάριν αὐτοῦ μηνύει

IX. — MARCI EPHESI CAPITA SYLLOGISTICA.

vero et Filio undenam tribuerimus quidpiam
commune quod Spiritui quoque non com-
petat? Hoc enim non patitur magnus Diony-
sius qui clara voce clamat* : « Quae Patri et
Filio communia sunt, ea et copulatim et
coniuncte sancto Spiritui sermo divinitus tra-
ditus adscribit », et Gregorius Theologus” :
« Omnia quaecumque Pater habet, Filii sunt,
excepta causa; quidquid item Filius habet,
idem quoque Spiritus est, si generationem
excipias ».

Sed de missione accuratius est disquiren-
dum. Cognitus quidem fuerat Pater in Testa-
mento vetere; oportebat autem et Filium
cognitum fieri in novo. Quare illud sibi vult
Filium missum fuisse, nimirum quasi mani-
festatum a Patre in mundum. Rursus, Filio
cognito, oportebat cognitum fieri etiam Spiri-
tum sanctum. Quare a Patre et Filio, qui iam
praecogniti fuerant, missus esse dicitur, id est
manifestatus. Quaenam enim alia Dei missio
legatiove esse poterit, cum ille ubique adsit
nec locum mutet? Propterea ait" : Si abiero,
mittam eum ad vos. ld vero neutiquam aeter-
nam processionem significat; non enim dicit :
« Si ego non abiero, non producam Paracle-
tum; sin autem abiero, tunc eum producam »;
sed dicit : « Cum ipse e conspectu vestro dis-
cessero, gratiam ac virtutem illius vobis mani-
festabo ».

Item, cum a Deo alienum sit se loco movere
(id enim proprium est corporum), si Filius
quidem mitti dicitur, id corporalem eius in
(Misit

inquit", Deus Filium suum in mundum, factum

mundo praesentiam declarat enim,

ex muliere); si vero Spiritus sanctus, id gratiam

ipsius indicat et efficientiam, non ipsam sub-

1. οἱ δ᾽ ἀργὴν P : τὰ δ᾽ ἀρχὴν H. — 2. δόσωμεν Q : δώσωμεν A. — 3. ὃ χαὶ μὴ I. — 4. τῷ om. A.
— 5. οὐδὲ γὰρ H. — 6. πατρὸς A. — 7. χαὶ ἁγίῳ KB. — 8. ὅσα ἔχει Η. — 9. ὅσα Υἱὸς K. — 10. γεννέσεως
A. — 11. Ab ἔτι ineipit novum caput in SB, nempe χεφάλαιον ε΄. — 12. ἔγνωσται SBK. — 13. γνωσθεῖναι
S. — 14. τὸ τοῦ υἱοῦ ἐπιστάλθαι S. — 15. πεφανεροῦσθαι SK. — 16. διὰ om. B, pronomen τοῦτο referens
ad praeeunlia verba πνεῦμα τὸ ἅγιον. — 17. παρὰ τοῦ Πατρὸς P. — 18. προεγνωσμένον A, supraseripto
lamen ὦ. —-19. μηδαμῇ B. — 20. εἰ γὰο S. — 21. ὅτι om. I. 22. προδάλλω SBK. — 23. A vocula ἔτι
incipit in S χεφάλαιον ς΄. — 24. εἰ : χαὶ SK : om. B. — 25. αὐτοῦ om. H. — 26. γεννόμενον 5
γεννώμενον B.

Ὁ: (τ, 1.3.0. 637 ©. — b) δὲ G., t- 36, οἱ 252 A. — c)Ioan. xvı, 7..—.d) Gal. ıy, &.

.

nf.

429.

ee 297:

376

stantiam. Hanc autem ab illa differre testatur
divus Chrysostomus, qui in suis in Evangelium
secundum loannem homiliis ita dicit* : « Spi-
« ritus gratiam Scriptura modo ignem, modo

« aquam vocat, demonstrans, non essentiae esse
« haec nomina, sed efficientiae ». Et rursum.:
« Per Spiritum hic operationem intelligit. Ipsa
« enim est, quae dividitur, ipsa igitur et quae
« mittitur. Mittitur autem a Patre per Filium
« in sancto Spiritu, cum Trinitati sit commu-
« nis, seu potius una eademque ». Nihil ergo
Patri et Filio commune inest, quod non con-
gruat etiam Spiritui sancto, prout inclytus
Dionysius edisserit.

5. « Spiritus », ait theologus Nyssenus”,
« qui ex Patris substantia procedit ». Quis
exinde non videt Spiritum emittere Patris
esse hypostaticam sive personalem proprieta-
tem? Quemadmodum enim dum dicimus ab
Unigeniti hypostasi carnem fuisse susceptam,
ostendimus Patrem et Spiritum susceptae
carnis participes non fuisse; ita quoque, dum
dieimus a Patris hypostasi emitti Spiritum
sanctum, haud iure id etiam Filio tribuerimus.
Aut ergo Latini ostendant unum theologum
qui asserat, etiam ex Filii hypostasi fieri
eiusmodi emissionem, aut plane exinde perspi-
cuum fiet, ex solo Patre Spiritum sanctum
procedere.

6. Latini, dum tertium post Patrem et Filium
esse Spiritum sanctum pro confesso habent,
hoc ordine ostendi arbitrantur, etiam ex Filio
Spiritum sanctum procedere. Si enim, aiunt,
non haberet ordinem etiam ad Filium pro ea
habitudine, qua ad illum refertur, non tertius
diceretur, nec post eum veniret. Verum, o viri
praestantes, ego ad eos dixerim, si a Patre
secundus est Filius (id enim habitudo mutua
postulat), neque aliud quidquam intercidit,

quid sane aliud fuerit Spiritus sanctus nisi

DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

[238]

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οὖν προσωπιχὸν ἰδίωμα ; Καθάπερ γὰρ τὴν τοῦ

Μονογενοῦς ὑπόστασιν σχρχωθῆναι λέγοντες,
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> m ΡΣ , --- x > ’ x
ἐντεῦθεν Ex μόνου τοῦ [Πατρὸς ἐχπορεύεσθαι τὸ
Πνεῦμα τὸ ἅγιον ἀναφαίνεται.
1 - Ser x
s'*. Οἱ Λατῖνοι τὸ τρίτον εἶναι μετὰ τὸν
\ nei ΕἸ ΩΝ ἢ
Πατέρα χαὶ τὸν Yiov!® τὸ Πνεῦμα τὸ ἅγιον ὡς
δὰ P ᾿
ὁμολογούμενον ἔχοντες, Ex τῆς τάξεως ταύτης
οἴονται δείχνυσθαι καὶ ἐκ τοῦ 1 Yiou τὸ Πνεῦμα

τὸ ἅγιον ἐχπορεύεσθαι. Εἰ γὰρ μὴ τάξιν εἶχε,
N

17 \ \ \ ne‘ N \ FE
φασί "ΠΤ, χαὶ πρὸς τὸν ΥἹὸν χατὰ τὴν πρὸς αὐτὸν
ip re 2 ῃ ὑδὲ 18. ty en
σχέσιν, οὐκ ἂν ἐλέγετο τρίτον, οὐδὲ 18 ἑξῆς μετ

B v2 - ΕΥ x
αὐτόν. --- AM ὦ γενναῖοι 19, φαίην &v20 πρὸς

αὐτούς, εἰ μετὰ τὸν Πατέρα δεύτερος ὁ Υὸς
f - x [4 ’ 5 - x ’ «. ΜᾺ Ἢ

(τοῦτο γὰρ ἡ σχέσις ἀπαιτεῖ), καὶ οὐκ ἂν ἄλλο τι
21

5 Bar NN 3
μεταξὺ παρεμπέσοι 5". τί ἂν 53 ἄλλο εἴη τὸ Πνεῦμα

: χαὶ SB. — 2. αὕτης A. — 8. εἰς τὸ om. SB. — 4. εὐαγγέλιον add. H. --- 5. δεικνύουσα Η. —
6. ἐντεῦθεν A. — 7, μᾶλλον om. B. — 8. δὲ om. SB. — 9. χαὶ om. HB, sed B add. ὁ. — 10. εἰ om. SB
in quibus hoc caput ut pars praecedentis habetur. — 11. Νυσσεὺς H. — 12. χαὶ πνεύματι S. — 13. οὐχ,
ἔτι ἂν SKB : οὐχ ἔτ᾽ ἂν QA. — 14. ς᾽ οἵη. S. — 15. μετὰ τὸν Π. καὶ τὸν Υ. P μετὰ II. καὶ Y. alii. —
16. καὶ αὐτοῦ τοῦ Y. SK. — 17. φησί B. — 18. οὐδ᾽ SBK. — 19. γενναῖον A. — 2%. φαίη ἄν τις SKB. —
21. παραπέσοι Α. --- 39, ἂν: ἃ 5.

apart

59, c. 183 A. — b) Ubi supra, p. 65, n. c.

: [239]

τὸ ἅγιον ἣ τρίτον; Πρῶτον ! μὲν γὰρ οὐχ ἂν εἴη

ΦΈΡΟΝ

: β SER, Ξ
δήπουθεν' δεύτερος 5 δὲ ὃ Υἱὸς ἐξ ἀνάγχης" τρίτον
Ey \ SS N?) y SEN
ἄρα τὸ Πνεῦμα τὸ ἅγιον, εἴπερ ἐστὶ συμπληρω-
x ’ ‚n 5} rt \ m
τιχὸν τῆς μαχαρίας Τριάδος ἐχείνης. Διὰ τοῦτο
δὲ χαὶ ἢ τάξις, οἶμαι, τοῖς θεολόγοις παρείληπται,
ἵνα μὴ Υἱὸς νομισθῃ μετὰ τὸν Πατέρα ταττόμενον᾽
ἄλλως γὰρ χαὶ ἀναιροῦσι τὴν τάξιν. « Οὐχ ἔχει
ῃ “4 ,Κ EN , Αἰ Ξε αὶ "
γάρ, past’, τάξιν A ἁγία Τριάς, οὐχ, ὡς ἄτα-
χτος, ἀλλ᾽ ὡς ὑπὲρ" τάξιν». Καὶ αὖθις" « Τὰ
ΘΖ, Α Ὁ \ -Ὡ
αὐτὰ χαὶ προχριθμοῦνται χαὶ συναριθμοῦνται
χαὶ ὑπαριθμοῦνται ® ». Τί οὖν ὑμῖν Τ * ἢ τάξις
συντελεῖ πρὸς τὴν ὑμετέραν ὃ ὑπόθεσιν, εἰ un πᾶν
ἣν > ’ , \ » »r „em x
τὸ ἐχόμενόν τινος κατὰ τάξιν, χαὶ ἐξ αὐτοῦ τὸ
57 ER 2 ᾿ ͵ Δ τι , ἘΝ ται 1
εἰναι ἔχειν ἀνάγκη; Φέρε δὴ χαὶ τὸν μέγαν ὑμῖν 3
H

προθῶμεν "Ὁ Ι)ασίλειον, ἵν᾿ εἰδῶμεν 1! οἷα !? περὶ

τοῦ ποοχειμένου φθέγγεται. «᾿ [ἡπειδὴ » φησί « τὸ
βοχξιμ, PIEYY : ἡ πειοὴ » φὴσ
27
‚99
el ren 2 ; Er
χτίσιν ἢ τῶν ἀγαθῶν χορηγία πηγάζει, τοῦ Υἱοῦ
1

« Πνεῦμα τὸ ἅγιον 13 ᾿ οὗ πᾶσα ἐπὶ τὴν

(«
18 ZEN , ,
μὲν ἤρτηται !" ᾧ ἀδιαστάτως συγκαταλαμθάνεται,
τῆς δὲ τοῦ Πατρὸς αἰτίας ἐξημμένον ἔχει τὸ
> [ 9 , m NEE
εἶναι, ὅθεν χαὶ ἐχπορεύεται, τοῦτο γνωριστικὸν
τὸ ven ΕἾ) SE? w y
τῆς χατὰ τὴν ὑπόστασιν ἰδιότητος σημεῖον ἔχει,
SR N ᾿ς: ;
τὸ μετὰ τὸν Υἱὸν ὁ χαὶ σὺν αὐτῷ γνωρίζεσθαι
ἜΣ ε Nahe , NEE: =
καὶ ἐχ. τοῦ Πατρὸς ὑὕφεστάναι ». ᾿Αχούεις τοῦ
» Δ - - χε ὦ
οὐρανοφάντορος, οἷα λέγει: Tov Υἱοῦ, φησίν,

»- , ν > u 3r EI
NOTNTAL, TOUTEGTLV εἐμλέται, οὐχ OT ες ἄυτον

> (4 “ -
ἐχπορεύεται, ἀλλ᾽ ὅτι σὺν αὐτῷ ἀδιαστάτως ἐκ
m \ get EA el m
τοῦ Πατρὸς τὸ εἰναι ἔχον χαταλαμύάνεται, « τῆς
Land 0 ,ὔ [ ΄ In x
« τοῦ Μονογενοῦς μεσιτείας », ὅ φησιν ὁ ἀδελφὸς
> Ὁ [2 - Ἢ “-
αὐτοῦ IT Γρηγόριος ὃ τῆς Νύσσης, « καὶ ἑαυτῷ
« τὸ "8 μονογενὲς 3 φυλαττούσης χαὶ τὸ Πνεῦμα τῆς
m \ x Τ᾽ ΄ \ >
« φυσιχῆς πρὸς τὸν Πατέρα σχέσεως μὴ ἀπαλλο-

2 ἘΝ ; &
« τριούσης ». Καὶ πάλιν’ « Γνωριστιχὸν 30 σημεῖον

" δ Σ 2
«ἔχει », φησί 3!, « τὸ μετὰ τὸν Υἱὸν "ὁ χαὶ σὺν

« αὐτῷ γνωρίζεσθαι χαὶ ἐκ 52 τοῦ Πατρὸς ὑφεστά-

μοῦνται SBK. — 7. ἡμῖν 5
ἴδωμεν SBK.
adnolatione

— 12. olanep πεοὶ K.

: ἴσως :

— 20. γνωστιχὸν Β. --- 21. φησίν A. — 22.

a) Verba sunt Pseudo-Chrysostomi, homilia in
illud Abrahae dietum : Pone manum tuam sub
femur meum = P. @., t. LVI, 6. 555 Ὁ, ubi pro
ἁγία τριάς, legitur θεία φύσις. — b) Gregor. Na-

IX. — MARCI EPHESI CAPITA SYLLOGISTICA.

1. πρῶτος H. — 2. δεύτερον B. — 8. δὲ om. K. — A. φησί Q. — 5. ὡς ὑπὲρ
p ρ F p

— 13. τὸ ἅγιον

377

tertius? Etenim primus procul dubio non erit;
secundus autem ex necessitate Filius est; ter-
tius ergo est Spiritus sanctus, quippe qui
beatam illam Trinitatem integram facit. Qua-
propter etiam hic ordo, ut opinor, a theologis
adhiberi solet, ne Spiritus, si post Patrem
ponatur, Filius credatur. Nam dum absolute
loquuntur, etiam ordinem tollunt. « Non enim
« habet, aiunt“, ordinem sancta Trinitas, non
quod inordinata sit, sed quod ordinem supe-

τοί». Et rursum”: « Eadem et praenumera-

tur et connumeratur et subnumeratur ». Quid

igitur ordo vobis suppeditat ad causam vestram
stabiliendam, si necesse non est, ut quidquid
ordine refertur ad aliquid, originem etiam ab
eodem trahat? Agedum magnum etiam vobis
adducamus Basilium ad videndum quid de
proposita quaestione disserat : « Quoniam,
«inquit‘, Spiritus sanctus, a quo, velut ex fonte,
« bonorum omnium in creatas res largitas ema-
« nat, a Filio quidem dependit, quocum simul
« sine ullo intervallo mente comprehenditur; ex
« Patre vero, ut principio, suspensum habet
« esse, unde et procedit;hanc proprietatis, quae
« est secundum hypostasim, notam obtinet, ut
« post Filium et cum ipso dignoscatur, atque ex

@

Patre subsistat ». Audisne quid dicat rerum
ille caelestium explanator? A Filio, inquit,
dependet, hoc est, ei adhaeret, non quod ex eo
procedat, sed quod una cum eo immediate ex
Patre originem trahere concipiatur, dum ipsa
Filii interpositio, ut Gregorius Nyssenus, frater
eius, ait", et Unigeniti conditionem ei conser-
vat, et Spiritum a naturali, quam ad Patrem
habet, habitudine
« propriae suae notionis notam, ait, hanc habet

non excludit. Et rursus

« quod post Filium et cum Filio cognoscatur

: ὥσπερ A. — 6. ὑπεραριθ-

: om. B. — 8. ἡμετέραν ASB. — 9. ἡμῖν S. — 10. προσθῶμεν SKB. — 11. ἵνα

om. SB. — 14. εἴρηται B, subiuncta imo folio

ἤρτηται. — 15. γνωστιχὸν B. — 16. μετὰ τοῦ υἱοῦ PH : μετὰ τὸν υἱὸν QASB, sed in
Q τὸν in τοῦ corr. vult alia manu ad marg., υἱὸν intacto relicto. Porro, ad vitandam inanem lautologiam,
μετὰ τὸν υἱὸν profecto legendum est. — 17. αὐτῷ PA. — 18. τὸ om. K. — 19. vo in μονογενὲς sup. lin. P.
ἐχ om. SK, in B supplevit editor.

zianz., P. @., t. 36, 6. 253 D. — ce) Epist. de dis-
erimine essentiae el hypostasis ad Gregorium
fratrem, n.1=P. @.,.t. 32, c. 399 GC. — d) Epist.
ad Ablabium = P. @., t. 45, c. 133 Ὁ.

+ f. 430r,

31.

378 DOCUMENTS RELATIFS AU

« atque ex Patresubsistat ». Quibus verbis quid
luculentius vel clarius dici poterit? Quid, quod
cum nostra sententia magis cohaereat?

7. Magnum aliquid sibi conferri arbitrantur
Latini ad suam causam stabiliendam, quod
Spiritus sanctus dicatur Spiritus Filii; ego
vero adiiciam eumdem dici proprium Filii et
non alienum a Filio, et cetera eiusmodi. Num
igitur eapropter ex eodem etiam procedit? Atid
non patitur primum quidem Theodoretus, qui
blasphemam et impiam huiusmodi opinionem
existimat‘; deinde et ipse divinissimus Cyrillus,
dum dicit” : « Nullo modo patimur concuti
« fidem a sanctis Patribus nostris definitam
« vel fidei symbolum; neque etiam nobis aut
« aliis permittimus vel unam vocem earum
« quae ibi positae sunt, immutare: non enim
« ipsi locuti sunt, sed Spiritus sanctus, qui
« procedit quidem ex Deo Patre, non alienus
« autem est a Filio secundum essentiae ratio-
« nem ». Audisne, quanam ratione dicatur Filii
Spiritus et proprius eiusdem et non ab illo
alienus? Secundum essentiae, ait, rationem,
nimirum ut consubstantialis Filio. Dicit autem
et Basilius Magnus capite XVII ad Amphilo-
chium“ : « Quin et Spiritus Christi dieitur,
tanquam illi natura coniunctus ». Quos igitur
praestantiores divinis istis theologis interpretes
cum apostolicorum tum propriorum suorum
verborum assignabimus ?

ὃ. Quod Dominus post resurrectionem dis-
cipulis Spiritum per insufllationem dederit,
id Latini pro indicio habent, etiam ex illo
Spiritum sanctum procedere. Verum non ipsam

Spiritus sancti substantiam tunc per insuflla-

Ἶ 5 ’ 2 τῶν N πρὸ age
tionem datam esse, ex eo liquet, quod nondum τότε δι᾽ ἐμφυσήματος, δῆλον μὲν ἐξ ὧν οὐδέπω
Ἰ. τὴν intra uneinos supplevil B. — 2. B. — 3. πνεῦμα om. SB. — 4. τούτῳ : τούτοις B.
— 5. ἴδιον ἐστι B. — 6. ἄρα οὖν 5. — 7. Θεοδώριτος QA. — 8. βλάσφημόν τε — ἡγούμενος om. Q. —
. N a >
9. ὁρισθῇ. πίστιν παρὰ τῶν πατέρων ἡμῶν II. — 10. οἱ αὐτοὶ A. — 11. ὡς om. B. — 12. δηλοδή Β. 13. Pro

his verbis

MR Wa Ἁ
: ἡ μέγας Βασίλειος — ᾧ

Γρηγόριος"

ἐξημμένον ἔχει τὸ εἶναι, ὅθεν χαὶ ἐχπορεύεται. Τίνα τοίνυν χτλ. — 14. τῷ om. ΘΑ. — 15. τῷ πρὸς K. —

16. ὠχειωμένου S. — 17.

20. διδασχάλους : θεολόγους H. — 21. δίδοσθαι SKB.

, x Obi u ‚ en ἌΣ ,
οτι οὐχ ἢ οὐσία τοῦ πνεύματος ἡ δεδομένη δι᾽ ἐμφυσήματος.

ΟΣ 176, τς ΚΣ ΤΣ
vium, De Trinitate, 11}. VII, cap. v, π. 10.

εἰωμένηον χατὰ φύσιν αὐτῷ, haec alia habet H

x - 5 Er ἐν 2 ΄ ΟΝ ΝΕ: BEN ὥ =
Τὸ Πνεῦμα τὸ ἅγιον τοῦ Υἱοῦ εἴρηται, ᾧ ἀδιαστάτως συγκαταλαμδάνεται, τῆς δὲ τοῦ πατρὸς αἰτίας

χατὰ φύσιν 0m. Β. — 18. ἔτι

22. χαὶ om. Β. -

ὈΡ 7 Ὁ:

« ναι», Τούτων τί ἂν γένοιτο λευχότερον ἢ" σαῷ
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τερον; :

ζ΄, Πολύ τι δοκεῖ συμόάλλεσθαι τοῖς Λατίνοις,
πρὸς τὴν οἰχείαν ὑπόθεσιν τὸ λέγεσθαι 5 τοῦ Υἱοῦ
Πνεῦμα 3 τὸ Πνεῦμα τὸ ἅγιον: ἐγὼ δὲ προσθήσω,
Υἱοῦ χαὶ οὐκ

τούτῳ al ὅτι ἴδιον" τοῦ ΐ
ἀλλύτριον τοῦ Υἱοῦ χαὶ ὅσα τούτοις ὅμοια. Ap’
οὖν" διὰ ταῦτα χαὶ ἐξ αὐτοῦ ἐχπορεύεται; AAN
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οἷς φησι « Kar’ οὐδένα τρόπον σαλεύεσθαι ἄνε-
« χόμεθχ τὴν δρισθεῖσαν παρὰ τῶν Πατέρων ὦ
« πίστιν 9 ἤτοι τὸ τῆς πίστεως σύμδολον, οὔτε μὴν
« ἐπιτρέπομεν ἑχυτοῖς ἢ ἑτέροις λέξιν γοῦν μίαν
« ἀμεῖψαι τῶν ἐγχεινένων ἐχεῖσε᾽ οὐ γὰρ ἦσαν.
« αὐτοὶ "0 οἱ λαλοῦντες, ἀλλὰ τὸ Πνεῦμα τὸ ἅγιον,

m m \ “r y R
ἐχπορεύεται μὲν ἐκ τοῦ Θεοῦ καὶ Πατρός, ἔστι

ο:

« δὲ οὐχ ἀλλότριον τοῦ Υἱοῦ χατὰ τὸν τῆς οὐσίας { 2
« λόγον ». Ἀχούεις κατὰ τίνα λόγον τοῦ Υἱοῦ τὸ
Πνεῦμα λέγεται καὶ ἴδιον αὐτοῦ χαὶ οὐκ ἀλλότριον;
Kara τὸν τῆς οὐσίας, φησί, λόγον, ὡς "" δμοού-
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Ἀιμφιλόγιον"
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La 7 Te 5 Nr
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« Πνεῦμα Χριστοῦ λέγεται ὡς ᾧχειωμένον 10 χατὰ

= τι ἢ , >r \ v_,48
« φύσιν ᾿ἴ αὐτῷ ». Τίνα τοίνυν ἐξηγητὴν ἔτι

μῃ 2 N),
βελτίονα τῶν ἀποστολιχῶν τε χαὶ τῶν ἰδίων 19
h

΄

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ῥημάτων δεξόμεθα παρὰ τοὺς θείους τουτουσὶ,

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! ΐ

ὁ τῆς Νύσσης θεῖος

ἰδίων in θείων corr. vult B. —
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om. H. — 19.

180 D. οὐ P.G,,. 1.982, cz 162°B. CE

ΙΧ. — MARCI EPHESII

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οἷόν τε γνῶναι τὸν Υἱὸν ἑτέρωθεν 5ϑ, εἰ μὴ διὰ
3

τοῦ ἁγίου Πνεύματος: Οὐδεὶς γάρ “, φησί 5",

Gt 596. 471. Ξ- €) loan. xx, 22, 232. —

CAPITA SYLLOGISTICA. 379
Spiritus sanctus tum advenerat. Si enim,

inquit", non abiero, Paracletus non veniet ad
vos. Idem testatur divus Chrysostomus in
Commentariis ad Evangelium secundum loan-
nem his verbis” : « Ouidam dicunt, Christum
« non Spiritum dedisse, sed illos per insuflla-
« tionem ad eum recipiendum idoneos fecisse.
« Nec tamen aberraverit quis si dixerit illos
« tunc accepisse potestatem quamdam spiri-
« tualem et gratiam, ut peccata dimitterent.
« Ideo addidit“: Quorum remiseritis, remittun-
« tur, ostendens quod genus operationis largia-

« tur. Ineffabilis quippe est Spiritus gratia et

« multiplex donum ». Nec quidquam mirum,
quandoquidem et a Moyse Deus de Spiritu de-
trahens ceteris donavit". In Domino autem
Christo omnis Spiritus gratia requievit; zon
enim ad mensuram dat illi Deus Spiritum‘;
ideo et ex ea aliis donavit et per eam divina
prodigia operatus est. /n Spiritu enim Dei,
inquit!, eiicio daemonia.

9. Rursum in patrocinium sui dogmatis
illud trahunt, quod Spiritus sanctus dicatur
imago Filii. Ad quod respondemus, non omnino
requiri sive in artis sive in naturae operibus ut
imago illud pro causa habeat, cuius est imago.
Etenim Filius ipse imago Patris dicitur, non
tam quod ad illum ut ad causam referatur,
quam quod in seipso Patrem praemonstret et
exprimat, ut aliquo in loco ad Philippum ait® :
Qui videt me, videt et Patrem. Est itaque
Imago Filii etiam Spiritus sanctus, non quod
originem ab eo sortiatur, sed quod Filius
aliunde coenosci non possit nisi per Spiritum
sanctum. Nemo enim, ait", potest dicere Domi-

1. οὐδέπω τότε : οὐδέποτε A. — 3.. εἰς τὸ om. SKB. — 3. εἰσηγητιχοῖς H. — 4. μὲν οὖν I. — 5. nap-
ἐσχεύασεν B. — 6. δὲ οἴη. Κ΄. — 7. τότε : τοῦτο B, subiuncla tamen ad marg. adnotatione : ἴσως τότε
πότε δὲ χαὶ ed. Κα. — ὃ. χαὶ om. QASBK. — 9. ἂν om. SBK. — 10. ἀφίενται B : om. H, pro quo
habet ἁμαρτήματα. --- 11. δίδωσιν S. — 12. οὐδὲν θαυμαστόν SB. — 13. ἐπανεπαύσατο SK : ἐπανεπαύετο

—B. — 1A. ἐξ αὐτοῦ Β. — 15. δι᾽ αὐτῆς in δι’ αὐτοῦ corr. vult B, addilo intra uncinos ἴσως αὐτοῦ. —

. τὰς : τῆς S. — 17. ἐν γὰρ θεοῦ mv. B : ἐν πν. γὰρ θευῦ H. — 18. ἐγὼ om. KH. — 19. τὸ χατ᾽ εἰχόνα H.

20. λέγεσθαι τὸ τοῦ ΥἹοῦ πνεῦμα τὸ ἅγιον πνεῦμα Κα: — 21. υἱοῦ : χριστοῦ A. --- 22. τὸ ἅγιον om. SB. —

. λέγωμεν SK. — 24. ὡς om. SBK. — 25. δειχνὺς SBK. — 26. χαὶ om. Ια : intra uncinos supplevit B. —

- onsıv Ὁ. — 28. αἴτιον 5. — 29. ἐχχτέρωγεν S. — 3). οὐ ya: οὐ yap τὶς B. 31. φησί om. SBK.

a) Ioan. xvı, 7. — b) Homil. 87 (alias 86) τῷ ἃ) Num. xt, 16, 17, 25. — e) Ioan. Il, 34.

ἢ Mat. χιι, 28. — δ) Ioan. xıv, 9. —h) 1 Cor.x11,3.

κῶν εν το τὶ σι οι

ne

A?

“ff. 432°.

οὐ τὰ

433.

380 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. [242]

num lesum, nisi in Spiritu sancto. Et iterum® :
llle me clarificabit, quia de meo accipiet, et
annuntiabit vobis. Quod explanans divus
Chrysostomus”, « id est, inquit, verbis meis
« consona dicet; nam quia mea sunt illa quae
« Patris sunt, Spiritus autem ex iis quae Patris
« sunt loquetur, ex meis loquetur ». Etenim ut
Filius veniendo ad veterem legem implendam,
id est perficiendam, iis additis, quae praeter-
missa fuerant propter audientium infirmitatem,
eo ipso Patrem clarificavit, qui veterem illam
legem condiderat (nam ego te, inquit °, clarifi-
cavi super terram, opus consummavi, quod
dedisti mihi, ut faciam) : sic Spiritus sanctus
Filii opus similiter perfecit. Multa enim habeo,
ait", vobis dicere, sed non potestis portare
modo. Cum autem venerit ille Spiritus veri-
tatis, docebit vos omnem veritatem. Non enim
loquetur a semetipso, sed quaecunque audiet,
loquetur, et quae ventura sunt, annuntiabit
vobis. Ile me clarificabit, quia de meo accipiet
et annuntiabit vobis. A meo, inquit, opere
ducto initio, annuntiabit vobis, ea videlicet
quae defuerint. Hoc autem opus idem est
quod Patris; nam guaecungue habet Pater,
mea sunt“. Eatenus igitur Filii imago est Spi-
ritus sanctus, quatenus ea quae Filii sunt
annuntiat et Filium clarificat ab eius opere
ineipi endo et perficiendo hoc ipsum opus,
sicut ille Patris opus perfecerat.

10. Item per Filium prodire vel procedere
Spiritum sanctum tantumdem esse existimant
atque ex Filio, dicentes particulam per idem
significare quod ex in Scriptura. Equidem ibi
aequivalet, ubi de creatione est sermo, quando
etiam seorsum a Patre de Filio usurpatur.
Omnia enim, ait', per ipsum facta sunt. Pro-

cessio vero Spiritus nunquam separatim a

1. λήψαιται Q. — 2. ἐξηγούμενος om. B. — 3. ἐπεὶ γὰρ — τοῦ πατρὸς ἐρεῖ om. PK. — 4. τὰ ἐμά H. —
5. προσηῆναι S. — 6. Alterum p in παραλελειυμένα suprascriplum in ῷ. — 7.

8. χαὶ om. H. — 9. Anle αὖθις punctum in K. — 10. δύνασθαι S. — 11. ἐκεῖνο
U

12. λαλήσῃ Κα. 13. ἐχεῖνος ἐμὲ

SB. — 15. τοῦτο ἄρα QASBK. — 16. ἀναγγ

SBK. 20. οὖν om. A. — 21. ὅτε :

a) Ioan. xvı, 14. — b) P. @., t. 59, c. 423 C.

c) Ioan. xvi1, 4. — d) Ioan. xvı, 12-14. —

ἀναγγελεῖ ὑμῖν om. PK. — 14. ἐκ τὸ
ἔλειν SK. — 17. δὴ : δὲ S. — 18. τὸ om. B. — 19. τῇ θεία γραφῇ

ὅτι SK. — 22. οὐδέποτε ἄνευ SBK.

a > πὰ > I ’ 1 xx 5.4. ”
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6). Ioan. xvı, 15. - ἢ Ioan. 1, 3.

Ex Πατρός φασι ' δι᾽ Υἱοῦ. Δῆλον οὖν ὡς ἕτερόν
τὶ τὸ δι᾿ Υἱοῦ χαὶ οὐ τὸ ἐξ Υἱοῦ σημαίνει.
Καίτοι γε οὐδ᾽ ἐπὶ" τῆς ἐχπορεύσεως, ἀλλ᾽ ἐπὶ
τῆς μεταδόσεως τοῦτο λέγεται. Λέγει γὰρ ὃ
Δαμασχηνὸς ᾿Ιωάννης" « Πνεῦμα ὅ Υἱοῦ λέγομεν,
«ἐχ τοῦ Υἱοῦ δὲ ὃ οὐ λέγομεν" δι᾽ Υἱοῦ δὲ φανε-
« ροῦσθαι χαὶ μεταδίδοσθχι ἡμῖν ὁμολογοῦμεν ».
Αὕτη ἣ διαστολὴ προδήλως ἕτερόν τι τὸ δι᾿ Υἱοῦ
παρ᾽ ὃ βούλονται Λατῖνοι χαθαρῶς ἀποφαίνεται 7.
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προύδου τοῦ Πνεύματος, πάλιν αὐτοὺς τοὺς θεολό-
yous ἐξηγητὰς ἑαυτῶν χαλέσωμεν. Λέγει γὰρ ἐν
τοῖς πρὸς Εὐνόμιον ὁ θεῖος ΓΓοηγόριος ὃ τῆς Νύσσης"
«To Πνεῦμα τὸ ἅγιον διὰ τοῦ Υἱοῦ συνημμένως
« χαταλαμδανεται, οὐχ ὑστερίζον ὃ χατὰ τὴν
« ὕπαρξιν μετὰ τὸν Υἱόν, ὥς ποτε τὸν Μονογενῇ ὃ
« δίχα τοῦ Πνεύματος νοηθῆναι, ἀλλ᾽ ἐχ μὲν τοῦ
« Θεοῦ τῶν ὅλων χαὶ αὐτὸ τὴν αἰτίαν ἔχον τοῦ
« εἶναι, ὅθεν χαὶ τὸ * μονογενές ἐστι φῶς, Ark δὲ
« τοῦ ἀληθινοῦ φωτὸς ἐχλάμψαν ». Ἐν τούτοις
σαφῶς τὸ μη ὑστερίζειν "5 χατὰ τὴν ὕπαρξιν
τὸ διὰ τοῦ Υἱοῦ δηλοῦν βούλεται, ταὐτὸν δὲ
εἰπεῖν !! μετὰὼ τοῦ Υἱοῦ, ὅπερ ἐν ἄλλοις διαρ-
ρήδην φησί. « Δι’ αὐτοῦ δὲ χαὶ "2 μετ᾽ αὐτοῦ,
« πρίν τι χενὸν 5 χαὶ ἀνυπόστατον παρεμπεσεῖν
«νόημα, τὸ Πνεῦμα τὸ ἅγιον ἐχπορεύεται ». Καὶ
ὃ Χρυσορρήμων δὲ ἐξηγούμενος τὸ ἀποστολιχὸν
ἐχεῖνο ῥητόν" “Ἵνα γνωρισθὴ vor!" ταῖς ἀρχαῖς
καὶ ταῖς ἐξουσίαις διὰ τῆς ᾿Εχχλησίας ἢ πολυ-
ποίχιλος σοφία τοῦ Θεοῦ, τὸ διὰ τῆς ᾿ἔχκκλη-
σίας ἀντὶ τοῦ μετὰ τῆς ᾿Εχκλησίας ἐξέλαδεν "Ὁ"
οὐ γὰρ δὴ ἣ ᾿Εχχλησία τοὺς ἀγγέλους ἐδίδαξεν.
Οὕτως οὖν χἀνταῦθα τὸ διὰ τοῦ Υἱοῦ ληπτέον"
ἔχει γὰρ οὕτως. ᾿Επεὶ τὸ Πνεῦμα τὸ ἅγιον ἐκ
τοῦ 19 Πατρὸς 1 οὐσιωδῶς ἐχπορεύεσθαι λέγεται,
ἵνα μὴ Υἱὸς ἕτερος νομισθῇὴ (χαὶ γὰρ ὃ Πατὴρ
πρὸς τὸν Υἱὸν ἀποδίδοται), διὰ τοῦτο τὸ 18 δι᾿ Υἱοῦ
παρείληπται, τῆς τοῦ ΥἹοῦ μεσιτείος, 6 φησιν
αὖθις "9 ὃ ἱερὸς Γρηγόριος ἐν ἑτέροις, « χαὶ ἑαυτῷ 20

« τὰ μονογενὲς φυλαττούσης καὶ τὸ Πνεῦμα τῆς

c.49 D.

A. — 17. ἐχ τοῦ πατρὸς om. B. — 18. τὸ om. SK. — 19. αὖθις om. SBK. — 20. ἑαυτῷ : ἐν αὐτῷ S.

[243] IX. — MARCI EPHESI CAPITA SYLLOGISTICA. 958]

Patre ponitur, sed ex Patre, ut aiunt, per
Filium conficitur. Patet ergo illud per Filium
aliud quidquam significare atque illud ex
Filio : quanquam sane ne de processione
quidem, sed de largitione illud dieitur. Ait
enim loannes Damascenus* : « Porro Spiritum
« Filii quidem Spiritum nominamus, ex Filio
« autem non dicimus; per Filium vero mani-
« festatum esse et nobis impertiri confitemur ».
Ouo discrimine clare ostendit, aliud quidquam
profecto dictione illa per Filium significari
quam quod Latini volunt. Quod si id interdum
de essentiali etiam Spiritus processione dica-
tur, rursum ipsos theologos invitabimus ad
sua verba interpretanda. Dicit enim in libris
adversus Eunomium Gregorius Nyssenus” :
« Spiritus sanctus per Filium coniunctim
« intelligitur, quin Filio posterior existat, ita
« ut aliquando Unigenitus sine Spiritu cogite-
« tur; sed ex Deo universorum et ipse princi-
« pium suae exsistentiae habens, unde et
« unigenitum lumen est, qui per verum lumen
« eluxit ». Quo in loco verba illa guin posterior
existat, idem plane sibi volunt quod illa per
Filium, quae idem significant atque cum Filio,
prout alibi diserte tradit“ : « Per ipsum vero
« et cum ipso, antequam velut medium inter-
« veniat nescio quod inane et non subsistens,
« Spiritus sanctus procedit ». Et Chrysostomus
explanans apostolicum illud dictum! : Ur
innotescat nunc principatibus et potestatibus
per Ecclesiam multiformis sapientia Dei, illud
per Ecclesiam pro locutione cum Ecclesia
accepit°; neque enim Ecclesia angelos docuit.
Eodem igitur modo et hic illud per Filium
accipiendum est; sic enim se res habet : Cum
Spiritus sanctus ex Patre essentialiter proce-
dere dicatur, ne pro altero filio habeatur
(nam Pater respondentem sibi filium requirit),

ideirco illud per Filium additum est, cum Filii

1. φησι AK. — 2. ἐξ υἱοῦ : ἐξ αὐτοῦ 5. — 3. οὐδὲ ἐπὶ 5ΒΚ. — ἀ. ἀλλ᾽ ἐπὶ : χαὶ ἐπὶ SB. — 5. μὲν add.
SBK. — 6. δὲ om. K. — 7. ἀποφαίνει Β. --- 8. ὑστερίζων 5. — 9. μονογεννὴ 8. — 10, ὑστερίζον SK. — 11. δ’
Ben - : Ξ a ΤΟ Ἐ

εἰπεῖν KB. — 12. χαὶ om. A. — 13. καινὸν SH. — 14. νῦν om. SB. — 15. ἐξελάμδανεν SBK. — 16. τοῦ om.

a)P. G., t. 94,.c.832 B. —b) P. G., t. 45, c. 369 A.— c) Ibid. — d) Ephes. 1π|, 10. — 6) P. @., t. 62,

N. un

ἘΞ τῆδης
δι
U
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4
-
Ἢ
“f. 43uV

382

interpositio, ut rursum sanctus Gregorius alibi
ait‘, et proprietatem ipsi servet Unigeniti, et
abnaturali ad Patrem habitudine Spiritum non
excludat. Propterea etiam Filium alibi diecit
proxime a primo”, nam Filii appellatio infert
Patrem; sanctum vero Spiritum haudquaquam
dixit zon proxime a primo (sic enim posterior
existeret), sed per illud quod proxime est a
primo; autem tum
mutuam habitudinem, ut dictum est, ostendit,
tum amborum pari honore parique natura ex

hoc communionem et

Patre processionem. Sic enim licet Pater dice-
retur prolator, Spiritus foret proxime a prola-
tore, Filius vero per eum qui proxime est a
prolatore, id est Spiritu, cum ambo pari honore
et coniunctim ex Patre prodeant. Nulli ergo
praesidio Latinis ad suam opinionem 'stabilien-
dam praepositio per amplius erit. Immo ut
pateat rem plane contra se habere atque ipsi
volunt, rursum in medium procedat ad id nobis
firmandum veritatis testis et confessor sanctissi-
mus Maximus. Is enim in epistola ad Marinum
Cypri presbyterum haec ait“ : « Sanctissimi,
« qui nunc est, papae synodicam non in tot
« capitulis, quot scripsistis, regiae urbis cives
« reprehenderunt, sed in duobus duntaxat,
« quorum est de theologia, quod
« videlicet dixerit, etiam ex Filio procedere
« Spiritum sanctum; alterum vero ad oeco-
« nomiam pertinet, quod dixerit, Dominum

alterum

« non esse sine originali culpa quatenus homi-
« nem. Ac de primo quidem dicta protulerunt
« Patrum Romanorum et Cyrilli Alexandrini
« ex Jucubratione quam elaboravit in sanctum
« loannem Evangelistam, ex quibus non cau-
« sam processionis Spiritus sancti semet facere
« Filium ostenderunt (unam quippe Filii et
« Spiritus sancti causam agnoscunt Patrem,
« illius quidem secundum generationem, huius
« vero secundum processionem), sed ut signi-

« ficarent per eum procedere Spiritum et

1. προσεχῶς μέν φησι τὸν υἱὸν Ex τοῦ πατρὸς ἐν ἑτέροις SB. — ὃ. δηλαδή- Β. — 3. et om. P, cuius loco-
add. ad marg. alia manu : eivar, ubi forte latet lapsus calami pro εἰ χαὶ. — 4. ἐγένετο K. — 5. mpo-
Οολλεύς A. — 6. τὸ πνεῦμα μὲν SBK. — 7. πνεύματος : πατρός A. — 8. πρόϊσιν S. — 9. τὸ ἐναντίον SBR.

10. παρείτω KB. 11. γὰρ γοῦν SB. — 12. οὕτως A. — 13. πάππα IH. — 14. πόλεως om. H. —
15. ἀπελάδετο S. — 16. ötınep : ὅτι φησίν P. — 17. eine om. B. — 18. μὴ om. SBK. — 19. πονηθήσης Al

— 20. πραγματείας in πραγματίας corr. vull A. —

23. χατὰ K.

Ibid. — ec) P. G.

a) Pi, te 45: 0: 132. Οἱ h
’elavium, De Trinitate, lib.

be 912 0,796 ΤΑΙ Of

. τὸν οἴη. H. — 2.

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εἶπεν οὐ 008.70 (οὕτω a0 ὑὕστερίζον ἔσται

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οὕτω B.

IX. — MARCI EPHESII CAPITA SYLLOGISTICA. 383

« ita substantiae cognationem omnis exper-
« tem differentiae demonstrarent ». Hic quasi
ex industria Latini contraria eximio Maximo
via incedunt. Nam hic quidem cum illius tem-
poris Romanis et cum ipso papa voculam ex
ad voculam per transfert, hacque substantiae
cognationem quovis discrimine vacuam decla-
rari statuit; illi vero cum Patrum dictis non
parere, ne dicam plane contraria iisdem sentire
parvi reputent, illud per Filium idem sibi velle
atque ex Filio arbitrantur, Spiritusque causam
Filio tribuunt, quam ab eo viri illi prorsus
segregarunt. Quid hac contentione possit fieri
inverecundius?

11. Quae divinae naturae congruunt, alia
singulariter dumtaxat semper dicuntur, licet
in tribus personis intelligantur, ut Deus, con-
ditor, rex, bonus, et si quid huiusmodi (unum
enim diecimus Deum, unum conditorem, unum
regem, unum bonum, Patrem et Filium et
Spiritum sanctum); alia vero p/uraliter sem-
per, licet duabus tantum personis communia,
ut esse a causa, ubi de Filio ac Spiritu sermo
est: duo enim esse a causa, non unum dici-
mus. Quae cum ita se habeant, quoniam La-
tini etiam deitatis principium duabus personis
Patri scilicet et Filio, tribuunt, quaeramus
ab eis, ex duabus istis utri illud adscribant.
Ouod si dixerint posteriori, per se apparebit
absurdum; nam duo erunt principia, ut duo ea
quae ex principio sunt, et ita principii dua-
litati aditus patebit et celeberrima principii
unitas e medio tolletur. Sin autem priori,
primo quaeritur, quonam pacto? Cum enim
illa sint et communia et naturalia, ad tres per-
sonas ex aequo pertinent; deinde vel hac
ratione iterum in idem incommodum reci-
dent; nam unum illud principium, qua est
genitor et prolator, id est Pater solus, non
idem numero est atque unum illud principium,
qua est prolator tantum, id est Pater et Filius,
ut ipsi asserunt. Duae ergo vel hoc pacto
habentur causae et duo principia, et unde-
quaque eos circumstat principii dualitas.

1. χαὶ ταῦτα A. — 3. πάππα H.—3. ταύτη, SBK. — . χαὶ om.H.—5. χαὶ ἐναντία K.— 6. φρονοῦσιν A! φρονοῦσι
ΒΚ. — 7. διδόασι S. — 8. ἐνθεωρεῖται ASBK supraseripfo in A ἢ corrigendi causa.— 9. χαὶ eis ἀγαθὸς S.
— 10. χαὶ εἷς δημιουργὸς om. 8. — 11. χαὶ ἀγαθὸς εἷς K. — 12. τὰ om. AS. — 18. χαὶ om. K. — Al. τε

om. K. — 15. συνάπτουσιν BH. — 16. περιενεχθήύσεται SB. — 17. λέγουσι QSBK. — 18, τὰ αἴτια χαὶ

1 2 7 1.55

136.

384 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

12. Deitatis principium, ut ipsi concesserint
Latini, aliter atque aliter congruit Patri et
Filio, non vero uno eodemque modo, sed Patri
quidem, quatenus est genitor et prolator, Filio
vero, qua prolator duntaxat. Differentia autem
secundum Patres numerum secum invehit;
duo ergo dantur deitatis principia, atque ita
principii unitas a Latinis submovetur.

13. Thomas Latinorum doctor, cum existi-
met aliquam oppositionem requiri ad personas
divinas distinguendas, quia, inquit*, materia-
lis distinctio in divinis loecum non habet, oppo-
rationem distin-

relationis solam

guendarum personarum esse vult, cum alia

sitionem

oppositio nequaquam habeatur. Quare osten-
dendum est nobis magis idoneam ad eas distin-
guendas esse oppositionem contradictionis,
qua sola secundum theologos omnes divinae
personae inter se secernuntur. Ac primum
quidem illud perspicuum est in divinis, per-
sonae cuilibet exsistendi modum satis esse,
ut ipsa ab altera distinguatur. Porro exsi-
stendi modos in divinis personis theologi
statuunt ingenitum et genitum et procedens,
seu, ut universalius dicam, principio carere et
a principio esse, quae sibi invicem, ut patet,
contradictorie opponuntur; nam habere prin-
cipium et non habere principium contradic-
Itaque Pater a Filio et a Spiritu
hoc pacto contradictorie distinguitur, Filius

vero et Spiritus alter ab altero propriis itidem

toria sunt.

exsistendi modis. Nam oriri per generationem
et oriri non per generationem, sed per pro-
cessionem, ipsis sunt subsistendi modi et sibi

mutuo contradictorie opponuntur, idque de

Spiritu affırmat Gregorius theologus" : « Pro- ἀντιφατιχῶς ἀντίχεινται [δ᾽ χαὶ τοῦτο περὶ τοῦ
l. αὐτοὶ om. SBK. — 2. τῷ δὲ υἱῷ SB : τῷ δὲ Υἱῷ ἡ προδολεὺς om. K. — 3. τὰ om. H. — 4. Exhibelur

statim post argumentum in AK, ima vero pagina in PQ, sequens schema :

ἀριθμὸν ἤτοι δυ-

ἄδα συνεισάγει (συνάγει K) χαὶ τῷ υἱῷ πρόσεστι αἴτιον.
τ π
5. μίαν SBR, addilo in B inter uncinos ab edilore χατὰ. — 6. ἀνάγχη A. — 7. κατασχέσιν P.
ὃν — 9. δειχνντέον S. — 10. διαχρίνεσθαι S. — 11. θείων προσώπων K. — 12. ὁ om. SK, reiicit

.— 13.

τοις : τουτέστιν SB, addilo in

ἑχάστῳ B. — 14. ὑφ᾽ ἑτέρου SK.

3 inter

Summa theologica, Parte I, qu. 36, a.

διαφόρως τῷ πατρὶ

— 15. λέγουσι A, — 16. ἀντίχειται ASK. — 17. τού-
uncinos, scilicel ab editore, ἴσως

2. —b)P.G6G.,t

ιδ΄. Τὸ τῆς θεότητος αἴτιον, ὡς ἂν αὐτοὶ! φαῖεν

Λατῖνοι, διαφόρως τῷ Πατρὶ χαὶ τῷ Υἱῷ πρύσει ἢ ;
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γεννήτωρ καὶ προδολεύς, τῷ Υἱῷ δέ, 4 προῤολεὺς
μόνον. Ἢ δὲ διαφορὰ χατὰ τὸς Πατέρας ἀριθμὸν. f
ἑαυτῇ συνεισάγει. Δύο ἄρα τὰ 3 τῆς θεότητος αἴτια,

χαὶ ἣ μοναρχία κἀντεῦθεν τοῖς Λατίνοις ἐλήλαται ἡ,

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5 _n 3 9: Se 6
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λέγουσιν "ὅ, ἤτοι χαθολικώτερον φάναι, τὸ ἀναίτιον
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= ᾿
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IX. — MARCI EPHESII CAPITA SYLLOGISTICA. 385

« cedens quidem ex Patre, non tamen Filii
« more; neque enim per generationem, sed per
« processionem ». Haec igitur distinctio contra-
dictionis cum ipsi veritati tum cunctis theolo-
gis plane consona, idonea sane est ad omnes
divinas personas distinguendas. Ouam vero
inducit Thomas tamquam solam aptam, diffe-
rentiam nimirum relationis, ea Patrem quidem
ab iis, qui ex ipso prodeunt, Filio scilicet ac
Spiritu, secernit; ceteras vero personas a se
invicem nullo plane modo; non enim alteru-
tra alterius est principium, nec constat huius-
modi distinctionem ab ullo ex theologis fuisse
adhibitam, sed longe secus omnino. « Una
« enim est causa, Pater », ait Damascenus';
Gregorius vero Nyssenus”: « Ac rursus eius,
« quod est ex causa, discrimen aliud intelligi-
« mus »; aliud ait ab eo quod dixerat, ab eo
scilicet quod habetur inter causam et id quod
est a causa. At ποίας esse omnino quidpiam
dicere aut cogitare praeter ea, quae divinitus
nobis sacra eloquia enuntiarunt, inclytus
Dionysius pronuntiat.

14. Si a principio oriri aliter Filio, aliter
Spiritui congruit (illi enim generatione,
huic vero processione competit), differentia
autem secundum Patres numerum secum
infert, duo certe erunt a principio, nimirum
Filius ac Spiritus. Eodem plane modo, si dei-
tatis principium non perinde Patri ac Filio
competit (alter enim est genitor et prolator,
alter vero prolator tantum), duo utique erunt
deitatis principia, cum differentia sit causa
numeri, id est dualitatis, ex theologorum sen-
tentia.

1. γὰρ om. P. — 2. (ἡ) χατὰ B, scilicet add. a, interpungendo ante οὖσα. — 3. ὁ Θωμᾶς SK. —
ἧς πνεύματος : πατρὸς S. — 5. ἀλλήλων om. Β. --Ξ 6. οὐδοποσοῦν S : οὐδοπωσοῦν K. — 7. χαὶ om. SHRK.
— 8. δὲ post τοῦ add. vult in B editor. — 9. ὄντως A. — 10. ἐνοοῦμεν A. — 11. αἴτιον χαὶ om.
SB. — 12. θειωδῶς : οὐσιωδῶς S. — 13, ἐχπεφασμένας A. — 14. Ante Διονύσιος edilor B add. vult ὡς. —
15. τὸ δὲ Q. — 16. δὴ om. S. — 17. Hoc loco exhibent, AK in ipso textu, PQ imo folio schemala

duo, videlicet :

ἀριθμὸν ἐπιδέ- διαφόρως (διχφορὰ Κ) ὑπάρχει τὸ αἷτι- ἕπεται ἀριθμὸς ἕπεται τῷ αἰτίῳ τῆς

χεται τουτέστι τῷ υἱῷ καὶ τῷ πνεύ- ατόν ἤτοι δυάς διαφορά θεότητος

δυάδα ματι
— π = = π —

a) P.G.,t.94, c. 829 A, ac praeserlim c. 849 B. — b) P. α΄, t. 45, c.133 C.

+ f. 136V.

ἘΠ ας

τ

FE NE

δ

γι

4

ex

. 437”.

386

15. Si Deo praestantius est causam esse
deitatis, quam rerum creatarum esse causam,
quomodo Spiritus sanctus, ut qui eius, quod
in Patre ac Filio praestantius est, particeps
non sit iuxta Latinos, inferior non erit digni-
tate et divinitate? Si enim deitatis esse causam
res est plane communicabilis, cur ipse Spiri-
tus in huius partem non venit? Sin autem
prorsus est incommunicabilis, utpote Patris
proprietas, perinde atque ab nullo principio
esse, Filius igitur ne ullo quidem mödo eius
particeps fiet, licet Latini id summe conten-
dant.

16. Nos quidem dum Filio adimimus Spi-
ritus causam esse, eum neutiquam minorem
Deo ac Patre dignitate facimus : neque enim
deitatis causam esse quidquam communica-
bile asserimus, ut nec Patris proprietatem
principio carendi ipsamve paternitatem. Latini
vero, illud putent,
idemque dein Spiritui abiudicent, hunc pro-
fecto necessitate coacti reddunt
Patre et Filio deitate ac dignitate; atque tum

cum communicabile

inferiorem

propter hoc, tum propter alia, in Spiritum
sanctum blasphemare multifariam coguntur.
17. Spiritus sanctus, si a Patre et Filio
oriatur, ab eis oritur aut quatenus sunt dis-
tincti, aut quatenus sunt uniti. Quod si qua-
tenus sunt distincti illi duo ab ambobus pro-
cedat, cum distincti sint et duo secundum
hypostases, ex duabus igitur hypostasibus Spi-
ritus sanctus procedit, ac proinde, ut plane
necesse est, ex duobus principiis. Sin autem
quatenus sunt uniti, primum quidem iam non
ab illis prodit idem Spiritus, quatenus sunt
distincti; neque igitur ex eorum hypostasibus
prodit, nec scilicet ex hypostasi Patris, neque
ex hypostasi Filii. Atqui hoc verum esse, illud
vero falsum, Gregorius Nyssenus alicubi osten-
« Spi-

hypostasi paterna procedit ».

dit: haec enim totidem verbis habet*:

ritus qui ex

Deinde quidnam fuerit illud, quatenus sunt

l. τῷ PSK. — 2. τῆς om. A. — 3.70 PSK. — ἡ, τοὺς om. S.—5. μετέλειφεν A. — 6. οὐδὲ SBK.— 7. οὐδ 4
SK. — 8. zat om. SBK. — 9. ἀναίτιον : αἴτιον A. — 10. λείπεσθαι τούτου I. — 11. ἐχ τοῦ Πατρὸς S. -
12. διαχεχριμμένοι S; item sq. — 18. ὑποστάσεων ἄρχ B. — 1. πρόεισιν Κὶ : πρόεισι κἀντεῦθεν — διαχεχριμένοι, Ϊ
τούτων om. ΘΑ. — 15. μὲν om. SK. — 16. οὐχ ἔτι SK. — 17. οὔτε ἄρα SBK. — 18. οὔτ᾽ ἐχ H. — 19. ποιμὴν

SKB: μὲν πὴ I: in P syllaba ro: tribus punctis subnotaturemendandi,ut videlur, eausa.—20. διαλέγχει Ar

— 21. οὑτωσὶ: οὕτω χαὶ A. — 22

a) Vide supra, ἢ: 60... ὃ»

. ἔπειτα om. SB. — 23. χαθό ΑΚ. — 2.

ιε΄, El τιμιώτερον Θεῷ τὸ ' αἰτίῳ τῆς 5 θεότητος
εἶναι ἢ τὸ αἰτίῳ τῆς χτίσεως, πῶς τοῦ τιμιωτέρου
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θεότητος αἴτιον, διὰ τί μὴ χαὶ τὸ Πνεῦμα τούτου
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Πατροὺ
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τοῦτο Λατῖνοι βούλονται.

τ

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T αὐτὸν ἐλαττοῦμεν τῆς τοῦ

γὰρ

τὸ .τῆς θεότητος αἴτιον λέγουεν,

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7 e
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,ὔ a. [4 τὴ Ν 4 12 ’ =
προερχόμενον, ἢ 2209 εἶσι διαχεχριμένοι 13, τούτω
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εἶσι διαχεχριμένοι χαὶ δύο, τούτων προέρχεται,
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διαχεχριμιένοι δέ εἰσι χατὰ τὰς ὑποστάσεις χαὶ Bun,
> nr ΕΣ e ΄ 13
EX οὐὉ αρα υποστασεῶν
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τὸ Πνεῦμα τὸ ἅγιον

ἢ ΤΕ ΘΕν ΕΝ δὲ Ba . ἮΝ
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aa! ἐκ τῆς πατρικῆς ὑποστάσεως, οὔτε &x 1® τῇ
τοῦ Υἱοῦ ὑποστάσεως. ᾿Αλλὰ τὸ μὲν ἀληθές, τὸ

ψεῦδος ὃ τῆς Νύσσης Γρηγόριος πὴ μὲν 13. διελέγ

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\ m \ m \5 , , ν
σοφὸς αὐτῶν πρὸς τοῦτο xol? καταγέλαστος λόγος:

,

Εἶχεν ἂν, φησίῦ, χαὶ αὐτὸ ταύτην, εἰ μὴ ἀδύνατον
ἦν ἑαυτὸ προθάλλειν. Τοῦτο μὲν οὖν ὅμοιον, ὡς
εἴ τις δρῶν 8 Er τῶν ἑαυτοῦ 9 συναγόμενον λόγων "Ὁ
τὸν ἄνθρωπον λίθον εἶναι, τὰ μὲν ὅθεν τοῦτο συνά.
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ἀδύνατον ἦν τὸ λογιχὸν "' ζῷον ἀψυχόν τε χαὶ
ἀχίνητον εἶναι.

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μόνῳ χαὶ μόνα χαὶ ἀεὶ χαὶ πάντῃ "ὅ προσεῖναι ὀφεί--
λουσι, τὰ μὲν φυσιχὰ χαὶ χοινά, τοῖς τρισὶ προσώ-
ποις, τὰ 016 ὑποστατιχὰ χαὶ προσωπιχά, τῶν τριῶν
ἑχάστῳ" οὐδὲν γὰρ ἐκεῖ συμδεδηχός, οὐδὲν ἐπίκτητον
οὐδ᾽ ὕστερον προσγενόμενον IT, οὐδὲν οὐ κυρίως χαὶ
μόνως. Καθάπερ οὖν ἀγαθὸς χαὶ σοφὸς kur Θεὸς

IN

χαὶ βασιλεὺς "8 χαὶ δημιουργός, ἔτι δὲ ἀόρατος χαὶ
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χαὶ χυρίως ὡς πρὸς τὴν χτίσιν ἅπαντα ταῦτα
’ ,ὔ ᾿ ’ ΄ = vn x -
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ΣΙ > Fl > θ ’ > ’ , N 20 94
τῶν αἰώνων, ἀφθάρτῳ, ἀοράτῳ, μόνω σοφῷ
=, 013, ὡς ΄ ” > , - 22
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εἰ ad 3 [2 [2 x u 4 [4 -"᾿
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no r 23 , SEEN x \
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λοιπὰ τοῦθ᾽ ὅπερ λέγεται. Πατὴρ γοῦν ὃ Πατὴρ καὶ
Y ip Y Ü
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ΤΙνεῦμα "Ὁ ὁμοίως τὸ Πνεῦμα τὸ ἅγιον. Οὕτω δὴ

9 - A ,
χαὶ "Ὁ ἀναίτιος ὃ Πατὴρ εἴτ᾽ οὖν ἀγέννητος μόνον χαὶ

ΙΧ, — MARCI EPHESIT CAPITA SYLLOGISTICA.

387

uniti? Naturam forsitan dicent aut spirativam
virtutem. Atqui si ex natura quidem prodat,
ipse ex 'sese procedet, siquidem commune
quidpiam est tribus personis natura; sin autem
ex spirativa virtute, eadem et ipse pollere
deberet. « Quae enim communia sunt Patri et
Filio, ea communia quoque sunt Spiritui », ut
aiunt Dionysius® et Basilius, eximii illi theo-
logi. Verum quaenam est eorum ad hoc prae-
clara, immo ridicula responsio? Ea quidem,
aiunt, polleret et ipse, nisi fieri non posset, ut
ipse sese emittat. Equidem fere idem est, ac si
quis videns ex suis argumentis colligi, homi-
nem esse lapidem, ea, unde istud eruitur, ne
ullo quidem modo corrigere conetur, dicat
vero, hominem sane futurum fuisse lapidem,
nisi fieri non posset, ut animal rationale inani-
matum sit atque immobile.

18. Quae Deo congruunt, ca proprie et solum
et soli et sola et semper et omnino ipsi con-
gruant oportet; naturalia quidem atque com-
munia, tribus ex aequo personis; hypostatica
vero et personalia, uni cuilibet ex tribus. Nihil
enim ibi reperire estaccidens,nihil adventicium,
nec posterius adscitum, nihil quod non proprie
ac singulariter competat. Ut igitur cum Deus
dicitur bonus et sapiens et Deus et rex et
opifex, itemque invisibilis et immortalis et
aeternus, singulariter de eo et proprie haec
omnia, ut quae ad creaturas ordinem habeant,
proferuntur (siquidem Apostolus dicit? : vegi
vero saeculorum immortali,invisibili,soli sapienti
Deo;etrursus‘; Qui solus habet immortalitatem
et lucem inhabitat inaccessibilem); sic etiam
quidquid de una qualibet ex tribus personis
dixeris, id non dicitur nisi singulariter et pro-
prie comparate ad ceteras. Itaque Pater dicitur
Pater et solum et solus et proprie et singula-

1. ἐξ αὑτοῦ (ἐπάναγχές ἐστι) πρηελεύσεσθαι B, additis seilicet ab editore iis quae uneinis inclusa sunt ad

sanandum verbum quod sequitur. Post προελεύσεται habebanlur in P

duo lineae omnino erasae, ea

profecto ratione quod per errorem scriptae fuerant. — 2, εἰ δὲ SBK. — 3. χαὶ τὸ πνεύματι 5. —
ἧς φησι S. — 5. χαὶ sup. lin. : om. ASBIHK. 6. φασί SBK. — 7. ἑαυτὸ EX αὐτὸ com. A. —
8. ὅρον Q. — 9. αὐτοῦ Q. — 10. λόγον 8. — 11. συνάγονται A. — 12. μηδοπωσοῦν SB. — 13. λέγει ASK.
— 14. λογικῶν A. — 15. πάντι Q. — 16. τὰ δὲ A. — 17. προσγινόμενον S. — 18. θεὸς βασιλεὺς S. — 19. μόνως
in μόνος, Suprascripto o, corr. νὰ} A.— 20. χαὶ μόνῳ B. — 21. χαὶ σοφῷ Q. — 22. ὁ φῶς ἔχων SB. —
23. χαὶ om. A. — 24. υἱὸς ὁ υἱὸς — χαὶ μόνως om. Β. — 25. Ante καὶ πνεῦμα scripserat ἀλλὰ δὴ χαὶ
αἴτιος P, quod dein delevit. — 26. καὶ om. QA.

BERG: 3.0.6370. — ΒΤ Σ 17:
PATR. OR. — T. XVII. — F. 2,

—c) I Tim. vı, 16.

LER

ak

439.

1397,

388 ‘ DOCUMENTS RELATIFS AU CONCILE DE ELÖRENCE.

riter; item Filius dieitur Filius et solum et
solus et proprie et singulariter; ac Spiritus
eadem ratione dieitur Spiritus sanctus. Pari
modo et principii expers Pater sive ingenitus
dieitur solum et solus et proprie et singulari-
ter; itemque principium simili ratione; reliquae
ergo personae sunt tantummodo a principio
et solae et proprie et singulariter. Cum enim
duo dumtaxat sint, principium et id quod a
principio est, si rationem principii solus Pater
habet, profecto esse a principio solae habebunt
reliquae personae et solum et singulariter.
Nota enim, vocem solum semper dici compa-
rate ad attributum; namque Pater solum est
Pater, non autem etiam Filius; item Filius,
solum Filius, non autem etiam Pater; et Spiri-
tus sanctus, solum Spiritus, non vero Pater vel
Filius. Ac solum principii expers Pater, non
vero a principio et causam habens : quapropter
solus etiam causa erit, non vero a causa. Reli-
quae ergo personae erunt solum a principio,
quin ulla earum principium sit. Si enim alter-
utra sit etiam principium, illud solum tolli-
tur, neque iam habetur solum et proprie
principium, neque solum et proprie id quod
est a principio, contra ac prorsus necesse esse
antea demonstratum est. Namque oppositio
causa est distinctionis fatentibus ipsis Latinis,
et ambo opposita in unam divinarum persona-
rum cadere prorsus nequeunt. Alterum enim
eorum non proprie erit, ac propterea ne plane
quidem erit. Cum his consentanea sunt sanc-
torum dicta, Damasceni videlicet in capitibus
operis theologici dicentis* : « Solus causa est
Pater »; Theodori itidem Studitae canentis” :
« Solius solus genitor unigeniti Filii Pater, et
« solum solius Jumen luminis splendor, ac
« solummodo solius Dei sanctus Spiritus,
« Domini Dominus, is qui revera est ». Non
ergo Filius rationem causae habebit, cum
solum a causa debeat quidem esse, ac dum-
taxat Filius, perinde ac Spiritus sanctus solum
solius Dei Patris Spiritus.

19. Quaeramus a Latinis : Si quaecumque
Patris sunt, Filium habere vultis, cur non etiam
Patrem eundem facitis? Quia, aiunt, id oppo-

nitur rationi Filii; oppositio vero eiusmodi est,

1. Ante quidem, non post ὁμοίως interpungil B. — 2. καὶ αἰτιατὰ SB. — 3. χαὶ ante χυρίως om. SB.

4. χαὶ ante μόνον om. QA. — 5. ἀλλ᾽ οὐχὶ : χαὶ οὐχὶ SKB. — 6. χαὶ ὁ υἱός SK. — 7. ἀλλ᾽ οὐχὶ χαὶ Ὁ. —

8. χαὶ ὁ πατήρ Κ΄. — 9. τὸ πνεῦμα om. omnes, supplevit Lamen inter uncinos editor in B, hoc paclo : καὶ
μόνον Πνεῦμα ἅγιον (τὸ Πνεῦμα). --- 10, ἢ : χαὶ Ὁ. — 11. χαὶ αἰτιατὸς καὶ αἰτίαν ἔχων II, perperam, ul vide-
tur, quippe αἰτιατὸς mOX recurrit., 12. ἀλλ᾽ οὐ καὶ SBK. — 13. μονογεννήτωρ SKB. — 14. μόνον om. H.
- 15. ἐχ μόνον Q. — 16. χαὶ om. B. — 17. ἐρόμεθα H. — 18. βούλεσθαι A. — 19. τούτου S. — 30. ἡ δ᾽ K,
a) P.@., τς 94, ος 849 B.— b) Ad matutinum feriae quintae hebdomadis terliae Quadragesimae,

CL. Τριῴδιον, Romae, 1879, p. 330,

’ \
μόνος Hal χυρίως χαὶ μόνως, ἀλλὰ δὴ χαὶ αἴτιος
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[4 £ \ 2 x $) x » , \ \ ;
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τῶν προσώπων χαὶ᾿ μόνον χαὶ μόνως. Σχεπτέον
\ a εἶ 4 ᾿ x x “ ’ ΄ |
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μόνον Πνεῦμα τὸ [Πνεῦμα " τὸ ἅγιον, ἀλλ᾽ οὐ
\ ἢ Ὑ" ᾿
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BEN \ 1 v 4“ 2 }λ \ ͵
οὐχὶ καὶ αἰτίαν ἔχων"), οὕτω " δὴ χαὶ μόνον
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Τούτοις συμφωνεῖ καὶ τὰ τῶν ἁγίων ῥητά, τοῦ μὲν
- , - -
Δαμασχηνοῦ λέγοντος Ev τοῖς Θεολογιχοῖς χεφα-
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Υἱὸς αἰτιατὸς ὁμοῦ χαὶ αἴτιος ἔσται, χαθάπερ οὐδ᾽
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4 Sn S
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τὸ χαταγέλαστον ἐχεῖνο σόφισμα, χαὶ ταὐτὸν
ποιοῦσιν οἱ τοῦτο λέγοντες, ὥσπερ ἂν εἴ τις
ἀποφαινόμενος πάντα ἄνθρωπον γεννητὸν εἶναι,
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Πνεῦμα τὸ ἅγιον εἰς τὸ ἐξ Υἱοῦ "5 μεταφέρουσιν.

“Hueis δὲ

3 ,

ἀπαιτήσωμεν αὐτοὺς ἀναγχαίως ἡμῖν
.r \ “
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; Ξ τ ᾿ ?
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\ ’ y

μενον. Ei γὰρ ταὐτὸν χαὶ ἀδιάφορον Avid, ἔδει xal
τοῦτο λέγεσθαι, χαθάπερ ἐπὶ τῆς χτίσεως εὕρηται
πολλαχοῦ" Παῦλος ἀπύστολος "" Ἰησοῦ Χριστοῦ
διὰ θελήματος Θεοῦ "1" χαὶ πάλιν' ΠΙ|αὔλος
ἀπύστολος οὐκ an’ ἀνθρώπων οὐδὲ δι᾽ ἀνθρώ-
πων "δ, ἀλλὰ διὰ Θεοῦ Πατρὸς καὶ Κυρίου
Ἰησοῖ Χριστοῦ" καὶ πάλιν" ᾿Ἐκτησάμην ἄν-
θρωπον διὰ τοῦ Θεοῦ" καὶ πάλιν: Οὐχὶ διὰ τοῦ
Θεοῖ ἡ διασάφησις αὐτῶν ἐστιν; Ὅλως δὲ εἶ
μὲν 13 πάντα τὰ περὶ τοῦ θείου λεγόμενα Πνεύματος
πρὸς τὸν [Πατέρα χαὶ τὸν Υἱὸν ὁμοίως ἀνεφέρετο "Ὁ,
εἶχεν ἂν χώραν κοινοποιεῖν"! ἅπαντα χαὶ τὴν ἐξ

ἑκατέρου 33 ὁμοίως ὁμολογεῖν πρόοδον" εἰ δὲ τὰ

ΙΧ. — MARCI EPHESII CAPITA SYLLOGISTICA.

389

ut personas secernat, non coniungat, ne con-
fusio in eis oriatur. Si igitur ratione oppositio-
nis divinae personae distinguantur, ut vos
putatis, o sapientissimi, quin ambo opposita in
unamquamque earum convenire simul possint,
profecto neque causam esse neque esse a causa
in eandem cadet (haec siquidem sunt etiam
opposita), nec Filius simul erit a causa et
causa, ut ne Filius quidem simul est ac Pater.
Quidnam vero ad hoc respondebunt? Pater
etiam utique foret, si quis esset, qui ad ipsum
posset ut filius referri. O rem absurdam! En
iterum in ridiculum illud incidimus sophisma.
Idem plane faciunt qui ita disserunt, ac si quis
asserens omnem hominem esse genitum, etiam
Adamum genitum futurum fuisse diceret, si
patrem habuisset.

20. Asserunt Latini, nihil discriminis esse,
cum de divinis personis sermo est, inter prae-
positiones per et ex apud Scripturam, ac prop-
terea ubi dicitur, Spiritum sanctum per Filium
prodire, verba permutant in prodire ex Filio.
Nos vero ab illis postulabimus, ut evidentissime
ostendant, num ne etiam alicubi repererint
per Patrem prodire seu procedere Spiritum
sanctum. Namque si idem valeat utraque
dictio ac promiscue usurpetur, hoc quoque
dici oportuit, quemadmodum, ubi de crea-
tione agitur, passim occurrit: Paulus aposto-
ἐμ lesu Christi per voluntatem Dei. Et rur-
sum” : Paulus apostolus non ab hominibus,
neque per homines, sed per Deum Patrem et
Dominum lesum Christum. Et alio loco° : Pos-
sedi hominem per Deum. Et iterum® : Nonne
per Deum explicatio eorum? In summa, si
quaecumque de divino Spiritu dicuntur, ad
Patrem et Filium aeque referrentur, deberemus
omnia utrique ex aequo attribuere, proces-
sionemque ex ambobus pariter profiteri; sin
autem alia Patri, alia Filio seorsum attribuan-

1. χαὶ om. QA. — 2. 70m. H. —3. διαχρίνη A : διεῖλε SB. — 4. οὐδ᾽ ὁ υἱὸς QASB; additur in B alter
υἱὸς ad sanandum locum. — 5. χαὶ om. SB. — 6. ὦ τῆς 15. — 7. ταὐτὸ K. — 8. Post ὥσπερ Scripserat
γὰρ Q, quod dein delevit. — 9. ἂν in B suppl. editor. — 10. εἶχε AK. — 11. θεία post τῇ add. SBK.
— 12. διὰ sup. lin. A. — 13. εἰς τὸ ἐξ υἱοῦ — τὸ πνεῦμα τὸ ἅγιον om. SBK. — 14. Quae inde a

folio 440 habentur in P, alia

ἀνθρώπων A. — 19, εἶπερ A, at suprascripto μὲν corrigendi causa. — 90,

P. — 23. ἐξ ἑτέρου Q.

a) II Cor. 1, 1; Ephes. ı, 1; II Tim. ı, 1

‚1. — b) Gal. ı, 1.

manu scripla sunt, aut cerle alio calamo, litterisque minutioribus.
— 15. nv om. SBK. — 16. ὁ ἀπόστολος H. — 17. θεοῦ

: τοῦ Κυρίου SK : καὶ τὰ ἑξῆς add. K. — 18. δια

ἀναφαίρεται A. — 21. χοινωποιεῖν

— ce) Gen. ἵν, 1. — 4) Gen. xt, 8.

τ

AD,

TE

ὦ en

5
Ὡς

I ὙΠΟ ΣΕ

390

tur, alia ambobus aequaliter, caveant ne omnia
simul promiscue commisceant. Dicitur quidem
per Filium prodire, per Filium rebus creatis
suppeditari, in Filio manere, in Filio requie-
scere, non autem per Patrem prodire, nec per
Patrem suppeditari, neque in Patre manere,
neque in Patre requiescere, sed ex Patre pro-
cedere. Enuntientur ergo ea quae sunt tradita;
quae vero silentio sunt praetermissa, prae-
tereantur, atque illud, Spiritum sanctum ex Fi-
lio procedere, ut peregrinum quiddam et inso-
procul ablegetur.

21. OQuando verba considero, quibus sancti
constanter utuntur, dum de divino Spiritu
sermonem habent, mihi videntur Latinorum
fautores ne logicum quidem nexum orationisve
contextum percipere, nedum divinorum
dogmatum peritiam Patrumve mentem, qua
illi res Spiritus ipso Spiritu favente investiga-
runt. Quid enim dicent, cum sancti doctores
Spiritus sancti relationem ad Patrem et Filium
coniunctionibus disiungant? Cum alius quidem
dicat* : « Ex Deo universorum et ipse existen-
« tiam habet, per Filium vero spectandum se
« praebuit » videlicet hominibus; alius» : « Ex
« Patre quidem procedit, in Filio vero manet»;
alius“ :« A Filio quidem dependet, quocum sine
« ulla distantia mente comprehenditur; ex Patre

« vero, ut principio, suspensum habet esse, unde

«et procedit »; alius' : « Procedit quidem ex

« Deo ac Patre, verum non est alienus a Filio

« secundum substantiae rationem.» Num adhuc

asserere audeant, unam solam ex ambobus
esse Spiritus processionem? Ac quid tandem,
quaeso, sibi vellet apud eos illud in dicendo
discrimen, dum aliud huic, aliud illi tribuunt?

Nam quis unquam ex fidelibus dicat, res crea-

1. “νέμηται P. — 2. οὔτε δὲ :
5. χεχρυγμένα P, at suprascriplo ἡ.
9. συμφάσεως SK.

inter uneinos ἴσως : ζητεῖν. — 13. περὶ : τὰ B. —

om. H. — 16. ἔχειν KB. — 17. μὲν om. Κα. — 18. τοῦ μὲν νἱοῦ SK

SKB.

τοῦ ἢ. — 2

20. συμπαραλαμδάνεται DS:

a) Grerorius Ihaumaturgus, apud Migne, P.@G.,
b) Verba deprompla sunt e loco
corruplo Gregorii M., Dialog. II, 38. Cf. infra,

t. X, c, 984 D.

DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

οὐδὲ H : οὔτε PSBK. — 3. ἀλλὰ Ex KB. —
— 6. ἀποσχοραχείσθω SK. — 7. κεχρημένος A. — 8. φαίνοντος A. —
10. μή τοί γε B: μήπω γε Η. —
4. λέγει PASKB

συγχαταλαμύάνεσθαι KB. — 21. καὶ om. S.

9. εὐσεδῶς AKS. — 35. θεοῦ καὶ sup. lin. A. — 26. χκεχοσμῆθαι H. — 27. τὴν τὰ 8.
μη ἢ

1252)

μὲν τῷ Πατρὶ ἰδίως, τὰ δὲ τῷ Υἱῷ νενέμηται",
τὰ δ᾽ ἀμφοτέροις ἐπίσης, μὴ αιγνύτωσαν ὁμοῦ
πάντα χρήματα: δ Υἱοῦ προϊέναι λέγεται δὴ

’ =

nen

χορηγεῖσθαι τῇ χτίσει, ἐν Υἱῷ μένειν; ἐν
ἀναπαύεσθαι, οὔτε δὲ 2 διὰ Πατρὸς προϊέναι, ἢ
διὰ Πατρὸς χορηγεῖσθαι, οὔτε ἐν Πατρὶ
μένειν, οὔτε ἐν Πατρὶ ἀναπαύεσθαι, ἀλλ᾽ Ex’ τοῦ
Πατρὸς ἐχπορεύεσθαι. Λεγέσθω τοιγαροῦν τα
χεχηρυγμένα ", καὶ τὰ σεσιγημένα σιγάσθω, καὶ τὸ ’
ἐξ Υἱοῦ τὸ Πνεῦμα τὸ ἅγιον ἐχπορεύεσθαι ὡς ἔχφυ-
λόν τε καὶ ἄηθες ἀπεσχοραχίσθω ,

χα΄. Ὅταν ἀποῤλέψω πρὸς τὰς φωνὰς τῶν ἁγίων,
φαίνονται ὃ

αἷς χεχρημένοιϊ περὶ τοῦ θείου
ς΄ “χεέχρημ, p €
" m ve
Πνεύματος, οἶμαι τοὺς Λατινοφρονοῦντας μηδὲ ἕ
λογικῆς γοῦν ἀκολουθίας χαὶ συμφράσεως" τεχνιχῆς 1
ἐπαισθάνεσθαι, μή τί γε!" θείων"! ἀκχριδείας
2 , \ m n \ m , Ἱ
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9 m x
ματος ζητούσης "" περὶ "3 τοῦ Πνεύματος. Τί γὰρ καὶ
κι eo : ἃ ’ = y Fi
φήσουσιν, ὅταν ol ἅγιοι μερίζωσι τοῖς συνόέσμοις
τὴν εἰς Πατέρα χαὶ Υἱὸν ἀναφορὰν τοῦ ἁγίου 9᾽
Πνεύματος, καὶ ὃ μὲν λέγῃ "΄" a Ex μὲν "" τοῦ Θεοῦ |
« τῶν ὅλων καὶ αὐτὸ τὴν ὕπαρξιν ἔχον" ", δι᾿ Υἱοῦ δὲ
u πεφηνός >, δηλαδὴ τοῖς ὀνθρώποις" ὃ den RR

Ἂς = ee
τοῦ Πατρὸς μὲν "7 ἐχπορευόμενον, ἐν δὲ τῷ Υἱῷ

« μένον »" ὃ 88° « Τοῦ Υἱοῦ μὲν" 5 ἤρτηται, ᾧ 9 ἀδια- 2)
Ὁ \ m x

« στάτως συγχαταλαμθάνεται "Ὁ, τῆς δὲ τοῦ ΠΠατρὺς

᾿ «! \ ᾿

« αἰτίας ἐξημμένον ἔχει τὸ εἰναι, ὅθεν χαὶ2! ἐχπο- |
, σός, ΠΝ , \ 3 Pr

« ρεύεται ». ὃ δέ" « ᾿Κκπορεύεται μὲν Ex τοῦ

Ὁ “, ’ 63 5

« Θεοῦ καὶ Πατρός, ἔστι δὲ οὐκ ἀλλότριον τοῦ Υἱοῦ

- N 2 ,
« χατὰ τὸν τῆς οὐσίας λόγον »; Ἄρ᾽ ἔτι 5" τολμή- al
3 Ξ > m‘ ,
σουσι φάναι, μίαν ἐξ ἀμφοῖν εἶναι τοῦ "3 Πνεύματος,

πρόοδον; Καὶ τί ποτε αὐτοῖς ὃ μερισμὸς Ξβούλετο,
βέλτιστοι, καὶ τὸ μὲν τούτῳ διδόναι, τὸ δὲ ἐχείνῳν,
Τίς γὰρ εὐσεδῶν 2" ἐρεῖ, παρὰ μὲν τοῦ Θεοῦ Ka
Πατρὸς ὑποστῆναι τὴν χτίσιν, διὰ δὲ τοῦ Υἱοῦ ἃ

ron or : ͵
χεχοσμῆσθαι 30, τὴν nal map’ ἀμφοῖν ὅμοιως

ἧς τοιγαροῦν : τοίνυν I. _
11. θείας 5ΚΒ. — 12. ζητοῦσι SKB, addito in B
: λέγη 6Χ λέγει com. Q. — 15. μὲν
: ἐχπορεντοῦ υἱοῦ μὲν A. -- 19. ©: τῷ
— 22. ἄρ᾽ ἔτι 8. -- 38. τὴν

p. 106, n. b. — c) Basil. epist. 43 = P. ἃ.» 1. 32,
οὐ 359. ©. — ἃ) Cyrill. Alexandr. epist. ad Toannem
Antiochenum = P. @., t. 77, ο. 180 Ὁ.

30

35

[253]

ὡς ἑνὸς Θεοῦ χαὶ δημιουργοῦ xal τὸ εἶναι Aubodauv
x > - m a‘ 3 In 1, "
χαὶ διαχοσμηθεῖσαν; Πῶς δὲ οὐχ ἀδιανόητον, εἰ
ἘῸΝ . ır ar 4 ϑε 1 -
TauTov αἵ λέξεις ἠδύναντο, μερίζειν αὐτὰς τοῖς
4 [2 A w x \ “Ὁ
συνδέσμοις, ὥσπερ ἂν εἴ τις ἔλεγε, παρὰ μὲν τοῦ
Ὁ \ x > -“ \ > ‚9
Θεοῦ χαὶ Πατρὸς ἐστερεῶσθαι τοὺς οὐρανούς“.
διὰ δὲ τοῦ Υἱοῦ συμπεπῆχθαι; Ἀλλ᾽ 5 τοιούτῳ
σχήματι μερισμοῦ χρώμενος ἀφαιρεῖ δήπου"
θατέρου θάτερον, ὥσπερ 6 λέγων Παῦλος μὲν
Ταρσεύς, Παλαιστῖνος δὲ Πέτρος, οὐκ ἄμφω χαὶ
ἀμφοῖν δίδωσι, χαὶ 6 λέγων᾽ Εὐδοχίᾳ μὲν τοῦ

{ 7

Πατρός, αὐτουργία δὲ τοῦ Viod, συνεργίᾳ ἡ δὲ τοῦ

ΦΥΤΡ

ν εχαστῳ

m2 «'

Πνεύματος τὴν οἰχονομίαν γενέσθαι,
δ ΩΣ -
δούς, ἀφείλετο τὰ λοιπά. Δῆλον ἄρα χαὶ ὃ ἐξ αὐτοῦ
τοῦ χατὰ τὸν μερισμὸν σχήματος, ὡς οὔτε τῷ
Πατρὶ προσήχει τὸ δι’ αὐτοῦ χορηγεῖσθαι τὸ
Πνεῦμα τὸ ἅγιον, οὔτε τῷ γἱ᾽ῷ τὸ ἐξ αὐτοῦ
5» "ἐ
ἐχπορεύεσθαι.
χα, Ὁ ἐν τῇ θείᾳ Τ᾽ραφῇ λαλήσας Θεός,
Αι - > 1 x [4 x \
προειδὼς τῶν ἀνθρώπων τὸ φιλομόχθηρον χαὶ τὰ
παρὰ τοῦ ἐχθροῦ ἐπ σόμενα ζιζάνια 10 τῇ
ἀρὰ τοῦ ἐχθροῦ ἐπισπαρησόμενα ζιζάνια 10 τῇ
αὐτοῦ διδασχαλίαᾳ προαναστέλλων, οὐδεμίαν ἀφῆχε
λέξιν, ἣν"! ἐλλιπῶς "52 ἔχειν δοχοῦσαν οὐχ ἀν-
,ἷ ΄
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Syke A ἘΣ Η
τὸ "5 τοῦ σοφοῦ πληρωθῇ: Ildvra εὐθέα ἐστὶ τοῖς
MN ae: =
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Αὐτίχα τό "1:

συνιοῦσι
ς , ΓΞ
Ὁ Πατήρ μου μείζων μου ἐστίν,
ἐπειδὴ πολύ τι συμδάλλεσθαι ἔμελλε 18 τοῖς τὸν
Υἱὸν ἐλαττοῦσι τῆς πατρικῆς ἀξίας, ἐπανίσωσεν
πον. ET: N ΞΕῆς, Ἐ
ἐν ἑτέροις εἰπών᾽ ᾿Εγω καὶ 0 Ilarno ἕν Eouer,
Ver 7 δε x N
χαὶ αὖθις 15. ᾿Εγω ἐν τῷ Ilaroi καὶ ὃ Πατὴρ
> > , \ en c y ΕΣ x (SW: N
ἕν ἕμοί, χαὶ Ὃ ξωραχωὼς Zus ξώραχκε τὸν
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, Ὕ m
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Σοφίας λεγόμενον, ἐν τοῖς ἐφεξῆς διορθοῦται: λέγει

22

x er x Es
γὰρ ὑποχατιοῦσα' Iloo δὲ πάντων" βουνῶν

ΙΧ. — MARCI EPHESII CAPITA SYLLOGISTICA. 391

tas a Deo ac Patre quidem conditas esse, a
Filio vero adornatas, cum ab utroque aequaliter
tamquam ab uno Deo atque Opifice et existen-
tiam acceperint et ornatum? Nonne insulsum
foret, si idem valeant dictiones, eas coniunc-
tionibus disiungere, ac si quis dicat, caelos a
Deo et Patre quidem fuisse firmatos, per Filium
vero compactos? Enimvero qui tali per partes
figura utitur, profecto alterum removet ab
altero, ut qui dicit : Paulus quidem Tarsensis
erat, Petrus vero Palaestinus, non utrumque
utrique tribuit; qui vero dicit, beneplacito
Patris, operatione Filii, cooperatione Spiritus
factam fuisse incarnationem, unicuique dum
unum tribuit, cetera adimit. Patet ergo vel ex
ipsa per partes figura neutiquam convenire
Patri, ut per ipsum suppeditetur, nec Filio, ut
ex ipso procedat Spiritus sanctus.

22. Oui in divina Scriptura locutus est Deus,
cum praevideret hominum pravitatem, ut
zizania doctrinae suae ab inimico superspar-
genda in antecessum cohiberet, nullam reliquit
vocem, quin eam, si manca videretur, alibi
compleverit, aut si ansam aliquam ad errorem
datura esset, alio in loco emendaverit, adeo ut
illud sapientis impleretur® : Omnia recta sunt
prudentibus et plana invenientibus scientiam.
Ac primum quidem illud Pater maior me est”,
quia multum profuturum erat iis qui Filio
quidquam detracturi erant de paterna digni-
tate, alibi compensavit dicens" : Zgo et Pater
umnum sumus; atque iterum“ : Zgo in Patre, et
Pater in me; itemque® : Qui vidit me, vidit et
Patrem ; et Apostolus' : Non rapinam arbitra-
tus est esse se aequalem Deo. Deinde illud
Proverbiorum® : Dominus creavit me,a Sapien-
tia usurpatum, in sequentibus emendatur; dicit

enim paulo inferius" : Ante omnes colles gignit

1. αὐτὰς PHB, sed in P suprascripto ἃς : αὐτοὺς SK : αὐτὰ QA. — 2. τὸν οὐρανόν B. — 3. ἀλλ᾽
χαὶ 9. — 4. χρώμενος μερισμοῦ SKB. — 5. δήπον om. KB. — 6. συνεργεία SKBH. — 7. τοῦ ἁγίου πνεύματος
K.— 8. χχὶ τὸ ἐξ SK. — 9. In οὔτε syllaba οὔ sup. lin. P. — 10. ζηζάνια PQA. — 11. ἣν : ἕν 5. —
12. ἐλλειπῶς SBK. — 13. ἀπεύθυνεν ἀλλαχόθεν SBK. — 14. ἵνα ἐκεῖνο SBK. — 15. τὸ om. H. — 16. νοοῦσι
S : συνιοῦσιν K. — 17. τὸ sup. lin. P. — 18. ἔμελλεν K. — 19. χαὶ αὖθις ὁ πατὴρ ἐν ἐμοί om. B. —
— 20. χαὶ ὁ ἑωραχὼς — τὸν πχτέρα solus habet H.— 21. χαὶ πάλιν I. — 22. πάντων τῶν P.

Fe

a) Prov. vıı, 9; Is. xxv1, 7. — b) Ioan. xıv,
28. — c) Ioan. x, 20. — d) Ioan. x, 38; xıv, 10.

— e) Ioan. ΧΙΥ, 9. — f) Phil. τι, 6. — g) Prov. ὙΠ],
22. — h) /bid., 25.

ἘΠῚ 4al.

RR

892 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. [2541

me : per illud quidem declarans creationem et
ortum secundum carnem, per hoc vero sempi-
ternam generationem. Item, cum in evangeliis
Patrem suum vocasset solum verum Deum
(dicit enim® : Ut cognoscant te solum Deum
verum, et quem misisti lesum Christum), ne
videretur sese a vera deitate excludere, loannes,
is qui haec scripserat, in sua epistola ait de
Filio’ : Hic est verus Deus et vita aeterna.
Similiter, quia Spiritus Patris dicitur secun-
dum naturalem cognationem ac donationem
nobis conferendam (dicit enim" : Non enim vos
estis qui loguimini, sed Spiritus Patris vestri,
qui loquitur in vobis), ne quis arbitretur eum a
Filio esse alienum nec pariter ab eo itidem
dari, Spiritus etiam Filii dieitur. Nam dicit
Apostolus" : Misit Deus Spiritum Filii sui in
corda vestra. \taque, si illud Zx Patre proce-
dere, eiusmodi fuisset, ut etiam ex Filio eundem
procedere subintelligendum esset, profecto
non omisisset id alio in loco edicere dictio-
nemque corrigere, qui hominum saluti pro-
spicere solet; sed aut per seipsum omnino aut
per suos discipulos id manifesto patefecisset-
Nunc vero, cum nihil dixerit, liquet, eum
ideirco id non dixisse, quod non ita res se
habeat. Quapropter loannes Damascenus ait® :
« Spiritum Filii Spiritum nominamus; sed eum
« ex Filio non dicimus ». Et divinus Apostolus
ait": Etiamsi angelus de caelo evangelizet vobis
praeter id quod accepistis, anathema sit.

23. Nomen ipsum Patris, cum de Deo dici-
tur, omnes eius proprietates complectitur;
nam et ingeniti rationem in se continet iuxta
magnum Basilium“, quia qui proprie est Pater
et solus, is ex nullo altero est genitus; com-

parate vero ad Spiritum, Pater tamquam pro-

1. Vox δηλοῦσα iterum habetur in P ad marg. alia manu. — 2 xat χτίσιν H. — 3. γέννησιν SK. —
h. τὸν ἑαυτοῦ — ἀληθινὸν θεὸν om. P. — 5. γινώσχουσι A. — θ. sup. lin. P. — 7. δήξη A. — 8. διδόσθαι
PQA. — 9. τοῦ sup. lin. P. — 10. ὑμῶν SH. — 11. τοῦ om. SKB. — 12. συνεπινοεῖσθαι H : συνοεῖσθαι
PQ. — 13. παρέλιπεν SKB. — 14. διορθῶσαι SKBH. — 15. πάντας P, at πάντως ad marg. alia manu.

16. δῆλον ὡς — οὐχ εἴρηχε om. PB, sed in P habetur ad marg. alia manu. — 17. εὐαγγελήσηται SK 7
εὐχγγελίσητε A. — 18. ὑμῖν SK. — 19. λέγομεν ΘΑ, atin Q ad marg. λεγόμενον alia manu; item in P
λεγόμενον EX λέγομεν corr. in textu eadem, ad marg. alia manu. — 20. ἑαυτοῦ A. — 21. μόνος SKB.

a) Ioan. xvıs, 2. — b) I Ioan. v, 20. — c) Mat. 8,13. = P. G.,t. 94, Ὁ. 832 B. — f) 'Gal. 1,8:

x, 20. — d) Gal. ἵν, 6. — e) De fide orthod., I,

- \ \ a \ \ ,
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περιλαμθάνει πάντα τὰ αὐτοῦ “0 ἰδιώματα" τό τε
γὰρ ἀγέννητον ἐν ἑαυτῷ περιέχει χατὰ τὸν μέγαν
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’n x “, ‘ \ N „N -
οὐδενὸς ἄλλου γεγέννηται’ χαὶ πρὸς τὸ Πνεῦμα

Πατὴρ ὡς προθδολεὺς λέγεται χατὰ τὴν γραφὴν

5) Lib. I contra Eunom. = P. α., t. 29, c. 517 A,

PS

5

10

P>

15

2

ΡῈ

30

3

τὴν λέγουσαν: Τοῦ ΠΙατρὺς τῶν φώτων. * Εἰ
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Υἱῷ, οὐδὲ 5 τῆς προύλητιχῆς ἰδιότητος αὐτῷ
μεταδώσει 3, ἵνα μὴ υἱοπάτωρ 7 ἀναφανῇ ὃ ΥἹὸς
χαθ᾽ ἡμᾶς τοὺς ἀνθρώπους, χαὶ τὸ Π]νεῦμα ἐντεῦθεν

υἱωνὸς νομισθῇὴ ὅ.

Στὸ 5 Sch Ξ
xö. ὋὉ Πατὴρ χαὶ ὃ Υἱὸς ἕν αἴτιον τοῦ ἁγίου
Ὦ ς or ΠΝ / Le}
Πνεύματος οἱ Λατῖνοί φασιν. ᾿ΙΣρωτήσωμεν οὖν
4 D m
αὐτούς" “Ὥσπερ ὁ Πατὴρ μόνος ἕν αἴτιον τοῦ ἁγίου

Πνεύματος, οὕτω χαὶ ὃ Πατὴρ χαὶ ὃ Yios Ev

αἴτιον ἢ, A ἄλλως ; Εἰ μὲν οὖν οὕτω φήσουσιν, ὃ δὲ

Πατὴρ μόνος ἕν πρόσωπον, ἔσται καὶ ὁ Πατὴρ καὶ

᾿ὃ Υἱὸς ἕν πρόσωπον χαὶ συναλοιφὴ Σαῤέλλειος ὃ

ἐπεισῆλθεν. Εἰ δὲ ἄλλως " μὲν 6 Πατὴρ μόνος ἕν
9

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χε΄. Καθολικόν τινα !! διακρίσεως λόγον ἀποδι-

αὐ Ἔ ; er 6 ἂν
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SE Hr
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ἔγω δὴ τῶν χτισμάτων, ἀναγχαῖος 19 6 λόγος οὐδ
.n ‚ x a

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5 5 a

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9

δ , ar [4 , ΟῚ ’ - >
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ΡΝ N γι.» “ιν , od Δ20 5 ,...}
αὐτὴ τὴν αἰτίαν τῆς διαχρίσεως ἣ ὕλη ἢ 75 ἣ ἀντί-

» x ,
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παραχολούθημα ἕπεται τούτων ἑχάτερον, ἐμφαῖνον
ns : % ἦν
μὲν ὅτι χαὶ "' Kur’ αὐτὸ 55 διαχρίνεται τὰ διχχε-

΄ ΝᾺ , v , BEN m
χριμένα, τῆς δὲ διαχρίσεως αἴτιον ὃν οὐδαμῶς.

— 22. χαθ᾽ ἑαυτὸ SK.

a) Iac. ı, 17,

IX. — MARCI EPHESII CAPITA SYLLOGISTICA.

395

lator nominatur iuxta Scripturam dicentem ',
A Patre luminum. Si igitur Filium non reddit
participem paterni nominis, ne spirativam
quidem proprietatem cum eodem communi-
cabit, ne Filius appareat simul et filius et pater,
ut nos homines solemus, atque ideo Spiritus
ipse nepos censeatur

24. Patrem et Filium unam esse causam
Spiritus sancti asserunt Latini. Quaeramus
igitur ex illis : Ut Pater solus una est causa
Spiritus sancti, sic Pater et Filius suntne una
causa, an secus? Quod si ita dixerint, cum
Pater solus una sit persona, una etiam et Pater
et Filius persona erunt, atque irrepit contractio
Sabelliana. Sin autem alio modo Pater solus
una dicatur causa, alio modo Pater et Filius,
ne eos lateat, se vel invitos duas causas princi-

piaque duo clam inferre.

25. Universalem quamdam _distinctionis
rationem omnibus quae distingui possunt

aptare se iactant Latini, dum ea asserunt aut
secundum materiam aut secundum unam ex
oppositionibussecerni. Ac quidem,licet in rebus
creatis comprobaretur huiusmodi doctrina,
utrumne ex necessitate esset ad res divinas
transferenda (neque enim iisdem et hae et
illae rationibus subiiciuntur), nunc quidem
mittamus dicere, ac pro suscepto consilio
demonstremus, ne de rebus quidem quae nos
attingunt quarumque aliquam notitiam habe-
mus, de rebus inquam creatis, necessariam
esse hanc doctrinam neque plane veram, non
solum quia quod non est universale tanquam
universale proponit, verum etiam quia in iis
rebus, in quibus materialis vel oppositionis
distinctio consideratur, non ipsa materia vel
oppositio causam infert distinctionis, sed utraque
res iam distinctas veluti connexum quiddam
sequitur, quo innuitur, res distinctas etiam
secundum illud distingui, quin pro distinctionis
ipsius causa ullo modo haberi possit,

1. τοῦ οἴη. H. — 2. οὐδὲ : εἰ δὲ A. — 3. μεταδίδωσιν SKB. — A. ἵνα καὶ ἀπάτωρ SKB. — 5. μὴ νομισθῇ
B. — 6. τοῦ ἁγίου πνεύματος — ἕν αἴτιον om. Β : post αἴτιον add. “ΙΧ : ar, id est καὶ τὰ λοιπά. —
7. συναλοιφὴ Q. — 8. σαδέλλιος PQA : Σαδελλίου SK : χαὶ Σαδέλλιος B. — 9. ἄλλος A. — 10. Ev αἴτιον
μόνος SKB : ante αἴτιον add. A : πρόσωπον. — 11. In τινα liltera v sup. lin. P: — 12. δὲ ἔστιν. SK, —
13. ὑπόκεινται PS : ὑπόκεινται λόγοις K. — 11. ἔχων P. — 15. οὐδὲ ἐπὶ PSBK. — 16. ὁποσοῦν P. — 17. ἡμῖν
om. SBK. — 18. οὐκ ἀνχγχαῖος SKB. — 19. χχατὰ ἀντίθεσιν SKB. — 20. 5 om. B. — 21. xat om, SB,

rel

GE

EAN EEE

u

ich

ve

442.

394 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

En quomodo se res habet.

Materia per se est indivisibilis; ut enim sine
qualitate, sic etiam sine quantitate est; quod
vero quantitate caret, indivisibile est; quod
autem non potest dividi, id distingui nequit;
quod autem suapte natura non dividitur nec
distinguitur, id quomodo alteri causam prae-
buerit distinctionis? Quod autem diversitatem
non admittit (etenim quaelibet materia cuilibet
materiae suapte ratione indifferens est), id
quomodo in causa erit ut alia a se invicem
diversa sint? Praeterea, si corpus ex materia
constans, secundum ipsam materiam in partes
quantas dividatur, quarum unaquaeque suma-
tur ac seorsum ponatur ad ostendendam ean-
dem hanc esse substantiam, non autem illam
alteram, id materialis distinctio appellatur. Ex
eo tamen neutiquam eflicitur, ut materia sit
causa distinctionis (quomodo enim, cum illa per
se sit indistincta?), sed oritur materialis divisio,
ex qua ipsa quantitas ad ea, quae distincta sunt,
accedit. Similiter, forma non causae est corpo-
ribus, cur operentur (qui enim id fieri possit,
cum illa suapte natura operatione careat?), sed
eius cum materia copula. Neque enim si quid
composito competat propter aliquid elemento-
rum quibus constat, id ipsi elemento proprie
competet. Non ergo forma principium est
operationis, licet corporibus congruat operatio
propter formam, neque materia, distinctionis,
quamvis secundum ipsam compositis sit dis-
tinctio. Non ergo si materiae tribuamus causam
distinctionis, id recte ei tribuerimus, siquidem
pro causa habenda est divisio materialis, in iis
rebus, quae materia constant.

Item, in iis rebus, quae materia carent,
videndum est num oppositio necessaria sit ad
distinctionem efficiendam. Quae in eodem
genere dividuntur, contra divisa inter se
dicuntur, omnia quidem fortassis, praesertim
vero ea quae plurimum inter se distant,
vel quae a plurimum distantibus secernuntur;
verbi gratia, in colore maxime distant album et
nigrum, quae etiam contraria appellantur; in
animali vero secernuntur a maxime distanti-

1. χαθ᾽ ἑαυτήν K, addito ad marg. scholio : Ὅτι ἡ ὕλη οὐ δύναται αἰτία εἶναι διαχρίσεως. — 2. ἀδιαίετον
Ω. -- 3. παρέχη Κα : παρέχει K. — 4. τῆς om. Καὶ. --- ὅ. ὁ 5. — 8. γένηται SK. — 7. ἀλλήλων : ἄλλων A.
— 8. διαιρεῖται SK. --- 9. al: οὐχ B. — 10. τὸ δέ τι K. --- 11. ἕτερον : αἴτιον Β. — 12. ὕλη καὶ B, at addito
inter uncinos ab editore ἴσως : ὑλικὴ. — 18. τοιοῦτο QA. — 14. αἰτίαν om. SK: suppl. inter uneinos ab
editore in B. — 15. ἀδιάχριτον corr. ad marg. alia manu ex ἀδιάχριτως P. — 16. ἀφ᾽ οἷς P. — 17. ἕπεσιν A.
— 18. τοῦ : τὸ AK. — 19. ἀνέργητον H. — 20. τῷ ἄλλῳ SKB. — 21. τὸ om. SKB. — 22. τῆς : τοῖς P. —
23. Anodedonwre; (Q) : ἀποδεδοχότες AS. — 24. ἢ τὰ πλεῖστον διεστηχόσιν om. A. — 25. διαφωριζόμενα A. —
26. μὲν om. S. — 27. χρώματος : ὁράματος S.— 28. toisom. QA : sup. lin. P.

>

>. , A \ ν a \ Ωγ =
ἀδιαίρετος: ὥσπερ γὰρ ἄποιος, οὕτω χαὶ ἄποσος"
τὸ ἄποσον δὲ ἀδιαίρετον 2: τὸ ἀδιαίρετον δὲ ἀδιά-

-

χριτον" * ὃ δὲ χαθ᾽

αὑτὸ μὴ διαιρεῖται καὶ διαχρί-,
΄ “ἂς BL: x 5. "ἡ 13 3 “ 4

νεται, πῶς ἂν ἑτέρῳ τὴν αἰτίαν παρέχοι 5 τῆς

διαχρίσεως; χαὶ 53 τὴν ἑτερότητα μὴ προσίεται

(πᾶσα γὰρ ὕλη πάσῃ ὕλῃ ἐστὶν ἀδιάφορος κατὰ

τὸν οἰχεῖον λόγον), πῶς ἂν ἑτέροις αἴτιον γένοιτοδ

τοῦ ἑτέροις ἀλλήλων 7 εἶναι; AA” ὅτι τὸ ὑλικὸν

σῶμα χατ᾽ αὐτὴν τὴν ὕλην εἰς μέρη ποσὰ διήρη- 1

ται ὅ, xal? ἔστι Aubelv ἕκαστον τούτων xul ἀνὰ
μέρος θεῖναι χαὶ δεῖξαι τόδε I τι ὃν χαὶ οὐχ, ὅπερ

ἕτερον !, ὑλικὴ "2 διάχοισις τὸ τοιοῦτον 1? χαλεῖ-

ται τοῦτο δὲ οὐ τὴν ὕλην αἰτίαν "1 εἰσάγει τῆς

Ὁ , -Ὁ- ᾿ x ᾽ ε 5 ,
διαχρίσεως (πῶς γάρ, τὴν χαθ᾽ αὑτὴν ἀδιάχρι-
τον" ;), ἀλλὰ τὴν χατὰ τὴν ὕλην διαίρεσιν, ἀφ᾽
κι 16 x x x - ᾿ v 47
ἧς "δ χαὶ τὸ ποσὸν τοῖς διαχρινομένοις ἔπεισιν "7.
“Ὥσπερ καὶ τοῦ 8 ἐνεργεῖν οὐ τὸ εἶδος τοῖς σώμασιν
αἴτιον (πῶς γάρ, τὸ καθ᾽ αὑτὸ ἀνενέργητον 9:),
ἀλλ᾽ ἡ πρὸς τὴν ὕλην αὐτοῦ σύνοδος: οὐ γὰρ εἴ τι ᾿
m ΄ , 0 Bun ὑφ ἴα es re
τῷ συνθέτῳ χατά τι τῶν ἐν αὐτῷ ἁπλῶν ὑπάρχει,
χαὶ τῷ ἁπλῷ 20 χυρίως ὑπάρξει’ οὔτ᾽ ἄρα τῷ
EN N wie “» A \ ν-- /
εἴδει τὸ ἐνεργεῖν ὑπάρχει, καίτοι γε κατὰ τὸ εἶδος
ΠΕ, τὰ

τοῖς σώμασιν ἣ ἐνέργεια, οὔτε τῇ ὕλῃ τὸ 2) διαχρί-

D ῃ
,

νειν, χαίτοι γε χατ᾽ αὐτὴν A διάχρισις τοῖς συνθέ-
τοις" οὐχ ἄρα τὴν ὕλην ἀποδιδόντες αἰτίαν τῆς 3"
διαχρίσεως, ὑγιῶς ἂν ἀποδεδωχότες 25 εἴημεν, ἀλλὰ
τὴν χατὰ τὴν ὕλην διαίρεσιν, ἐφ’ ὧν ἡ ὕλη τὴν

r »
μῶραν ξχει. |

Πάλιν δὲ ἐφ᾽ ὧν ἣ ὕλη μὴ ἔστι, σκεπτέον εἰ 3

ἀναγκαία πρὸς τὴν διάχρισιν ἢ ἀντίθεσις. “ ὰ ἀπὸ
τοῦ αὐτοῦ διαιρούμενα γένους, ἀντιδιαιρούμενα
ἀλλήλοις λέγεται, πάντα μὲν ἴσως, μάλιστα δὲ τὰ
πλεῖστον ἀλλήλων διεστηχότα ἢ τὰ πλεῖστον δι-
24

‚ > ‚ SET ER \,26 -
εστηχύσιν ἀφοριζόμενα “5 οἷον ἀπὸ μὲν “δ τοῦ

BE, x
ψρώματος ?? πλεῖστον διεστηκότα τὸ λευχὸν χαὶ τὸ
μέλαν" ταῦτα δὲ καὶ ἐναντία χαλεῖται" ἀπὸ δὲ τοῦ

, NE Br. : τ:
ζῴου τοῖς ?® πλεῖστον διεστηχόσιν ἀφοριζόμενα, τῷ

Σχεπτέον δὲ οὕτως. Ἢ ὕλι, χαθ᾽ αὑτήν! ἐστιν

f RR n \ n
5 δήπου χἀχεῖνα᾽ τῷ γὰρ χοινῷ

10 ἐν τῷ χρώματι; τίς δὲ

15 λόγοις, εἰ καὶ μὴ" πάντας ἡμεῖς

35 δὲ 20 ἀδύνατον ἦν, εἰ μὴ

[257]

λογικῷ φημι χαὶ ἀλόγῳ, ἄνθρωπός τε καὶ ἵππος.
Ἄρ᾽ οὖν! ταῦτα μόνα διαχέχριται ἀλλήλων, ἐφ᾽
" ὧν2 ἣ ἀντίθεσις εἴτ᾽ οὖν ἐναντίωσις, ἢ χαὶ τὰ
\ ’ x " " [4 4
μεταξὺ τούτων xal σὺν αὐτοῖς διαιρούμενα ; Πάντως
δ γένει συνῆπται

πάντα, διακέκριται δὲ τοῖς ἀφοριστιχοῖς ἕχαστον

δηλονότι λόγοις, εἰ xal μὴ πλεῖστον ἀλλήλων
διέστηχεν, A χαὶ θατέρου τῶν ἐναντίων μᾶλλον

μετέχει" τίς γὰρ ἀντίθεσις χιρροῦ ? πρὸς ἐρυθρὸν !

7 N tee
ἵππου πρὸς βοῦν ἐν τῷ

ζῴῳ; Ἀλλ᾽ ἐπειδὴ τοῦ αὐτοῦ διήρηται γένους,
, x > 1) 5 ὃ 2 Ὁ τω ὃ

χαθόσον μὲν ἐχεῖθεν ὕ διήρηται, τοῦ χοινοῦ δια-
,

χέχριται" χαθόσον ὃ δὲ χαὶ Τ ἀλλήλοις ἀντιδιήρη-

ται, χαὶ ἀλλήλων δήπουθεν διαχέχριται τοῖς ἰδίοις

Ξ ©
ἀποδιδόναι

> v

ῥαδίως ἔχομεν I, Οὐχ ἄρα τὴν ἀντίθεσιν αἰτια-

4 τω , In > -Ὁ - [4 πὲ
τέον τῆς διαχρίσεως οὐδ᾽ ἐνταῦθα (πῶς γάρ, ἥτις

»

ἐπὶ τῶν πλείστων οὐδ᾽ ἔχει Ὁ χώραν;), ἀλλὰ

mon! αὐτῆς τὴν διαίρεσιν, ἥτις ἀπὸ τοῦ αὐτοῦ
p ἧς p ᾽

20 τοῖς ἰδίοις λόγοις ἕχαστον διαιρεῖ" ταύτην δὲ χαὶ

τῆς ἀντιθέσεως αἰτίαν ἀποδιδόναι, πανάληθες.
Ἀλλὰ χαὶ ἐπὶ τῶν ἀτόμων ὃ αὐτὸς δήπου τῆς
διαχρίσεως λόγος. Τί γὰρ εἰ μὴ χἀχεῖνα ὕλης

12.

4 ’ δὲ ΑἹ PN > {ds y € -
μετέχει "“: τί δὲ εἰ μηδ ἀντιθεσιν ἔστιν εὑρεῖν

25 ἐν αὐτοῖς; Ἄρα διὰ τοῦθ᾽ ἥμῖν 13 ἀδιάχριτα 11

ἔσται καὶ ἕν ἀριθμῷ Γ΄ πάντα γενήσεται; Πολύ
Υ᾽ ἂν "δ οὕτω τερατουργήσειεν [7 ἣ τῶν Λατίνων
τεχνολογία. Ἀλλ᾽ A ἀπὸ τοῦ αὐτοῦ εἴδους χἀχεῖϊ

Ἢ - 5 ’ a ’ Iy ’
διαίρεσις, τοῖς οἰχείοις ἕκαστον ἀφορίζουσα λόγοις,

80 τὴν διάχρισιν ἀπεργάζεται. Εἰ δὲ τοὺς λόγους

ἡμεῖς ἀγνοοῦμεν, θαυμαστὸν οὐδέν, ὅπου γε χαὶ
-Ὁ- , „am δι , > A Υ

τῶν πλειόνων εἰδῶν τοὺς λόγους οὐκ ἂν ἔχοιμεν
ἀποδοῦναι ῥαδίως" ἐκεῖνό γε μὴν ὡμολογημένον "8

Dr < »_149 RER A EIER . m
ἐστιν, ὡς απὸ τοῦ αὐτου πλειὼ οιήρηνται τουτὸ

2 322

ἀλλήλων τε χαὶ τοῦ

3 ΄

ΟΣ ΤΑ PER 24 Er x
ες οὗ διήρηνται ““ διεχέχριντο ““. ΠΡροσεχῶς ἀραχαὶ

, PEN EN ER , RER
πρώτως ἣ διαίρεσις αἰτία τῆς διαχρίσεως, οὐχ ἣ

2. ,

ὕλη ἢ ἡ 35 ἀντίθεσις" οὔτε γὰρ ἐπὶ πάντων οὔτε

IX. — MARCI ΕΡΗΕΒΙ1 CAPITA SYLLOGISTICA.

395

bus, scilicet a rationali et a rationis experte,
et homo et equus. Num igitur ea dumtaxat
inter se distinguuntur, in quibus est oppo-
sitio vel contrarietas, an etiam ea quae in
medio posita cum ipsis dividuntur? Profecto
illa quoque, nam a communi genere omnia
pendent, distinguuntur vero suis quaeque
discernentibus rationibus, quamvis non plu-
rimum a se invicem distent, aut etiam alter-
utrum contrariorum potius participent. Et-
enim quaenam est oppositio fusci ad rubrum
in colore? quaenam equi ad bovem in ani-
mali? Verum quoniam ab eodem dividuntur
genere, quatenus ab illo dividuntur, eatenus
a communi distinguuntur; quatenus vero
inter se contra dividuntur, eatenus quoque
mutuo inter se haud dubie distinguuntur suis
rationibus, quamvis istae haud facile a nobis
possint omnes assignari. Non ergo oppositio
pro distinctionis causa habenda est ne in hac
quidem parte (qui enim id esse possit, cum
in plurimis ne locum quidem illa habeat?), sed
praeit ipsamet divisio, quae ab eodem genere
unumquodque suis rationibus dividit. Quam
quidem si quis pro oppositionis causa habue-
rit, ad veritatem plane accedet.

Immo vero in individuis eadem omnino
distinctionis est ratio. Quid enim aliud, si ne
materia quidem illa constent? Quid vero, si
ne oppositionem quidem in eis
liceat? Num idcirco indistincta nobis erunt
unumque numero cuncta evadent? Multa sane
istiusmodi monstra ediderit Latinorum ratio-
cinatio. At ibi etiam divisio unumquodque
suis rationibus ab eadem specie secernendo
distinctionem infert. Quod vero huiusmodi
rationes ignoremus, nihil mirum, ut qui plu-
rimarum quoque specierum rationes haud
facile possimus assignare; at vero illud in

reperire

confesso est, plura ab eodem dividi : quod
fieri non posset, nisi tum mutuo inter se, tum
ab eo ex quo dividuntur distinguerentur.
Proxima ergo ac praecipua distinctionis causa
divisio est, non materia vel oppositio, quae
quidem neque in omnibus neque proprie per

1. ἄρ' οὖν P. — 2. ἀφ᾿ ὧν Β. — 3. ἡ ante χιρροῦ add. SKB : xıppoö EX χαιροῦ corr. ad marg.
alla manu P. — A. ἐριθρὸν 5. — 5. ἐκεῖθεν : ἐχείνου MH. — 6. χαθ᾽ ὃ B : καθὸ SK. — 7. καὶ om.
SK. — 8. μὴ : μὴν Q. — 9. ἔχοιμεν K. — 10. οὐχ ἔχει SBK. — 11. πρὸς P. — 12. μετέχει EX μετέχειν
corr. P. — 13. τοῦτο ἡμῖν SBK. — 14. ἀδιάχριτον K. — 15. ἕν ἀριθμῷ — γενήσεται om. PQA, sed in P add.
ad marg. alia manu. — 16. πολὺ γὰρ ἂν SBK. — 17. τερατολογήσειεν S. — 18. ὁμολογούμενον SKB. —
19. ἀπὸ : ἐπὶ SKB. — 20. δὲ : δ᾽ SKB. — 21. Post μὴ scripserat ἀδύνατον Q, dein delevit δύνατον ac
subiunxit λλήλων. — 22. τοῦ om. Β. — 233. διήρηται SK, — 2. διαχέχριτο BIT. — 25, ἡ om. A

*f. 443.

396 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

se ad distinguendum aptae sunt. Quin etiam
nomen ipsum divisionis, cum affıne sit dis-
tinctionis nomini, aperte ostendit, huius illam
esse causam.

Quid amplius? Eorum quae sunt ad aliquid
oppositionem, quam relativam vocant, ad
distinguendum aptissimam esse dicunt. Id
autem plane inane esse, ne demonstratione
quidem indiget. Nam in primis illa origine
posterior est ipsa natura : primum enim aliquis
homo est, deinde pater; item primum habetur
quantitas, postea duplum. Deinde eiusmodi
sunt relativa, ut se invicem inferant; quod
quidem potius est coniungere quam distin-
guere. Deinde in idem vel ambo, licet non
eadem ratione, convenire possunt : 'quod
profecto a distinctione quam longissime abest.
Frustra ergo ac temere tritissimam illam
rerum distinguendarum rationem ex materia
vel oppositione Latini contorquere solent.

Agedum transferamus nunc doctrinam
nostram ad res divinas, in quas, prope dicam,
melius quadrat, quam ea quae a Latinis
propugnatur. Divisionis perquam similis est
diversa ab eodem progressio : nam ipsa divi-
sio quaedam est progressio. Ac quemadmo-
dum ibi ea, quae ab eodem dividuntur, licet
nondum ad oppositum locum pervenerint,
protinus cadunt in rationes segregantes, quibus
distinguuntur tum mutuo inter se tum ab eo,
ex quo divisa sunt (secus enim neutiquam
dividerentur); sic etiam hic, videlicet in per-
sonis divinis, Filius et Spiritus, quod alia
atque alia ratione ab eodem Patre prodeunt,
eo ipso et a Patre et inter se secernuntur :
ab Patre quidem, quia ex illo sunt (omne
enim quod prodit ex aliquo, aliud utique est
quam illud, ex quo prodit); a se invicem
vero, quia alio et alio modo, licet is plane nobis
ignotus sit atque ineflabilis. Neque igitur
oppositione nobis opus est ad distinguendos
Filium ac Spiritum, ut Thomas arbitratur,
qua ne in rebus quidem creatis opus fuerit:
satis est enim ad eos distinguendos diversa

1. χυρίως : χρίσεις S :

’ 4 χὰ ὃ ΄ ‚ N x x \
xuptws! αὗται διαχρίνειν πεφύχασι᾽ χαὶ μὴν χαὶ
Ἢ ΕΝ v \ , a» -
αὐτὸ τοὔνομα συγγενὲς ἣ διαίρεσις 5 ἔχουσα τῇ
N ’ 3 7x . » ρί e ’ N 4
διακρίσει ἢ, δῆλον ἡμῖν χαθίστησιν, ὡς αὐτὴ
\ 4 EEE In
τὴν αἰτίαν αὐτῇ παρέχεται. Α N
Τί ἔτι; Τὴν τῶν πρός τι ἀντίθεσιν, ἣν ἀναφο-
\ N “Ὁ N 4 N 5 ΐ ,
ρικὴν χαλοῦσι, διαχρίνειν * φασὶν ἢ ἱκανωτάτην
εἶναι.. Καὶ τοῦτο δὲ ὅτι χενόν ἐστιν ὅλον, οὐδὲ
λόγου δεῖται δειχνύναι. Πρῶτον μὲν γὰρ ὕστερο-
γενὴς" αὕτη τῆς φύσεως" πρῶτον γάρ τις ἄνθρωπος,
τΣ , x n , x? +
εἶτα πατήρ, καὶ πρῶτον μέγεθος, εἶτα διπλάσιον.
Κπειτα χαὶ συνεισάγειν ἄλληλα τὰ πρός τι πεφύ-
m Ὁ a‘ 4 u x N [4
χασι 7 τοῦτο δὲ συνάπτειν μᾶλλον ἢ διαχρίνειν
5 , v 8 Ψ a hen \ 3 3 9 x
ἐστίν. "Ener ὃ ἐν τῷ αὐτῷ καὶ ἄμφω, χἂν" μὴ
πρὸς τὸ αὐτό, συνδραμεῖν ἐνδέχεται" ταῦτα δὲ
4 n f} ’ ’ FA x >’ m ns,
πάντα διακρίσεως πόρρω. Μάτην ἄρα χαὶ εἰκῇ τοῖς
, Ξ ;
Λατίνοις ὃ πολυθρύλλητος λόγος τῆς 10 διαχρίσεως
χατὰ τὴν ὕλην ἢ τὴν ἀντίθεσιν ἐχτετόξευται "".
’ Ὁ , 12 > [4 [4 ,
Φέρε δὴ μεταγάγωμεν |? τὸν ἡμέτερον λόγον
ἐπὶ τὰ θεῖα’ τάχα γὰρ ἂν ἐφαρμόσειε |? μᾶλλον
αὐτοῖς κ΄ οὗτος, ἢ ὃν οἱ Λατῖνοι λέγουσιν. Ἢ ἀπὸ
m “mw 4 4
τοῦ αὐτοῦ 13 διάφορος 16 πρόοδος ἔοικε χαὶ μάλα
mn fi 8 , x . n , ἊΝ x
τῇ διαιρέσει" πρόοδος γάρ τις καὶ ἣ «διαίρεσις, καὶ
, Ὁ - \ FE m ΕἾ mn , a
χαθάπερ ἐχεῖ τὰ ἀπὸ τοῦ αὐτοῦ διαιρούμενα, χἂν

47

x ΝΡ 5 ΄ 5» ἘΠ
μήπω προς τὴν αντιχειμενὴν ἀποστη χῶραν 5

εὐθὺς οἱ ἀφοριστικοὶ λόγοι παραλαθόντες 'ὃ ἀλλήλων
m Du v

τε διαχρίνουσι χαὶ τοῦ ἐξ οὗ διηρέθησαν (ἄλλως !?

e ai τ

γὰρ οὐχ ἂν διηρέθησαν), οὕτω κἀνταῦθα, λέγω δὲ 20

ἐπὶ τῶν θείων προσώπων; ὃ Υἱὸς χαὶ τὸ Πνεῦμα

2 > - x Ἄ \ ὃ 4 ,

τοῦ αὐτοῦ Πατρὸς προελθόντα χατὰ διάφορον τρό-

> Ὁ , x Ὁ x Ν , x

mov, αὐτῷ τούτῳ καὶ τοῦ Πατρὸς διαχέχριται χαὶ

ἀλλήλων: ἐχείνου μέν, ὅτιπερ 2' ἐξ ἐχείνου (πᾶν
ARE Ay πο ΤῊΝ ἦλθεν ἕ

γὰρ τὸ προϊὸν ἔκ τινος, τοῦ ἐξ οὗ προῆλθεν ἕτερον
a E q ’

δήπουθεν)" ἀλλήλων δέ, ὅτι χατὰ διάφορον τρόπον,

͵
͵

- κ᾿ \
εἰ χαὶ ἄγνωστος ἥμῖν οὗτός ἐστι χαὶ ἀπόορητος.
“ Dr = ’ - x ΓΝ, ᾿
Οὐχ ἄρα δεῖ τῆς ἀντιθέσεως διῖν πρὸς διάχρισιν 22
m c -“" > - 2 ERS!
γιοῦ καὶ Πνεύματος, ὡς ὃ Θωμᾶς ἀξιοῖ, ἧς οὐδὲ

5,

ἐπὶ τῶν χαθ᾽ ἡμᾶς ὄντων Eder ἱκανὴ γὰρ ἣ διάφορος

οὔτε κυρίως om. KB, addita ad marg. in B adnotatione : λείπει τι ἐνταῦθα. —
᾿

2. διαίρεσιν A. — 3. τῇ διαχρίσει om. KB. — ἀ. αὐτῇ P. — 5. φασί S. — 6. ὑστερογεννὴς ὃ. — 7. πεφύχασιν
P. — 8. ἔπειτα SKB. — 9. χἂν : ὃν A. — 10. τῆς om. A. — 11. ἐντοξεύεται 5. — 12. μετάγωμεν DB.
— 13. ἐφαρμώσεις A. — 14. αὐτοῖς ἁρμόσειε μᾶλλον H. — 15. αὐτοῦ : ἐκ τοῦ B, addito ab editore intra
uncinos ἴσως : αὐτοῦ. — 16. ἀδιάφορος P, sed διάφορος ad marg. alia manu. — 17. πρὸς τὸν ἀντιχείμενον
ἀπ. χῶρον SK. — 18. Post παραλαθόντες add. editor B intra uncinos : 7 προλαδόντες, scilicel illud in hoc
eorr. vult. 19. ἄλλως : ἄλληλα PQA, sed in P dw; ad marg. alia manu. — 20. δὲ ; δὴ SK. —
21. ὀτιπερ : ὅτι S. — 22. διάχρισιν : διασάφησιν Κ΄.

[258]

ee

de

”

[259]

΄ x m ey
πρόοδος αὐτὰ διαχρίνειν. Kat τοῦτο καὶ τοῖς οὖσι
’ x » - ce ’ 1 nf Ν
σύμφωνον χαὶ τοῖς τῶν ἁγίων ! δόγμασιν, εἴπερ
> .“ \ a»,
ἐχεῖνοι τὴν διάχρισιν πλήρη παραδεδώχασι 3.
’ x -
Λέγει γὰρ ὃ Δαμασχηνὸς θεολόγος ἐν ὀγδόῳ 3
n
τῶν Θεολογιχῶν' « Εἰ χαὶ τὸ Πνεῦμα τὸ ἅγιον

«Ex τοῦ { ΙΤατρὸς ἢ ἐκπορεύεται, ἀλλ᾽ οὐ γεν-

« γητῶς, * ἀλλ᾽ ἐχπορευτῶς" ἄλλος τρόπος ὑπάρξεως
« οὗτος, ἄληπτός τε χαὶ ἄγνωστος, ὥσπερ ὃ χαὶ ἣ
«tod Yiod γέννησις ». Καὶ ὃ θεολόγος Γρηγόριος"
« Αἱ δὲ ἰδιότητες Πατρὸς μὲν χαὶ ἀνάρχου χαὶ
« ἀρχῆς ἐπινοουμένου χαὶ λεγομένου, Ὑἱοῦ δὲ 47
« γέννησις, Πνεύματος δὲ ἡ ὃ ἐχπόρευσις ».

χς΄. “Ὥσπερ οὐδὲν συντελεῖ τῷ Πατρὶ τὰ ἐξ
αὐτοῦ προϊόντα " πρόσωπα θεῖα "Ὁ πρὸς τὴν ἑαυτῶν 1!
ὕπαρξιν (ὅλον γὰρ παρ᾽ ἐκείνου 1? χαὶ ἐντελὲς ἔχει
τὸ elvaı), χατὰ τὸν αὐτὸν τρόπον οὐδὲ "3 πρὸς τὴν
ἀλλήλων ὕπαρξιν οὐδὲν αὐτῷ συντελέσει. Οὐτ᾽
ἄρα "΄ τῷ Πατρὶ συναίτιον εἰς τὴν τοῦ Υἱοῦ γέννησιν

x -- \ ΠΣ ΓΞ ΝΥ -Ὁ
τὸ [Πνεῦμα τὸ ἅγιον "ἢ, οὔθ᾽ ὃ Υἱὸς τῷ Πατρὶ

“πρὸς τὴν τοῦ Πνεύματος προδολήν: πλήρης γὰρ

A γεννητιχὴ χαὶ προύλητιχὴ ἐνέργεια χαὶ μία παρ᾽
ἑνὸς ἑκατέρα 16 πρὸς τὴν ἑνὸς ὕπαρξιν.

χζ΄. “Ὥσπερ τὸ ἐνεργοῦν ὡρισμένως ὡρισμένην
εἰσάγει καὶ τὴν ἐνέργειαν, οὕτω καὶ ἡ ὡρισμένη
ἐνέργεια πρὸς ὡρισμένον τὸ ἐνεργοῦν ἀναφέρεται.
Εἰ τοίνυν τὸ γεννᾶν ὅμοῦ χαὶ προδάλλειν ἕνός ἐστι
τοῦ Πατρὸς ὡρισμένη "7 ἐνέργεια, τὸ δὲ προθάλ--
λειν μόνον, οὐ μὴν καὶ γεννᾶν, ἑνός ἐστι προδολέως
ὡρισμένη ἐνέργεια τοῦ Ilarpos καὶ Υἱοῦ χατὰ
τοὺς 18 Λατίνους, τὸ δὲ γεννᾶσθαι τοῦ Υἱοῦ αὖθις
ὡρισμένη ἐνέργεια, χαὶ τὸ ἐκπορεύεσθαι, τοῦ
ἁγίου Πνεύματος, τέσσαρα ἔσται τὰ ὡρισμένως
ἐνεργοῦντα ἐν τοῖς θείοις προσώποις" εἷς Πατήρ,
εἷς προθολεύς, ἕτεροι ἀλλήλων τῷ ἀριθμῷ ὄντες,

T \ Δ m D
εἷς Ylog!? χαὶ ἕν Πνεῦμα ἅγιον" τέτταρα 20 δὲ

ΙΧ, — MARCI EPHESII CAPITA SYLLOGISTICA.

397

utriusque progressio. Idque tum rebus ipsis
consentaneum est, tum sanctorum doctrinis,
quandoquidem plene illi distinctionem tra-
diderunt. Dicit enim theologus Damascenus

capite octavo operis theologici*: « OQuamquam

Spiritus sanctus ex Patre procedit, non ta-

men generatione, sed processione : alius hic

existendi modus, incomprehensibilis atque

ignotus, ut et Filii generatio. » Gregorius

vero theologus” : « Proprietates vero sunt,
« Patris quidem, ut intelligatur et dicatur
« principii expers et principium; Filii, ut sit
« genitus; Spiritus, ut procedat ».

26. Ut nihil Patri suppeditant divinae per-
sonae ex eo prodeuntes ad suam cuiusque
existentiam (siquidem totum ab illo perfec-
tumque esse habent), sic ne alterutra quidem
ad alterius productionem quidquam illi sup-
peditat. Neque igitur cum Patre ad Filium
generandum particeps et socius est Spiritus
sanctus, neque Filius cum Patre ad Spiritum
emittendum : perfectissima enim est generandi
emittendique actio et una sola ab uno solo
utrinque manans ad unum producendum.

27. Ut id quod operatur definite, definitam
etiam manifestat actionem, ita quoque definita
actio ad definitum aliquod agens refertur.
Quare, si generare simul et emittere unius
Patris definita actio est; emittere vero, non
autem generare, definita unius prolationis
actio Patris et Filii, quae Latinorum est sen-
tentia; generari autem definita itidem Filii
actio, perinde ac procedere, Spiritus sancti;
quatuor eruntin divinis personis, quae definite
agant : unus Pater, unus prolator, alter ab
altero numero distinctus, unus Filius, unus

Spiritus sanctus. Quatuor vero definite ac

ὡρισμένως χαὶ διαφόρως ἐνεργοῦντα 2! τί ἄλλο ἢ distincte agentes quid aliud produnt nisi

1. ἁγίων sup. lin. Ῥ. — 2. παραδεδώχασιν P. — 3. ἐν η΄ omisso articulo omnes praeter K : ἐν α΄ B,
quod intra uncinos emendavit editor hoc pacto:# ἐν η΄. — 4. τοῦ om. K. — 5. πατρὸς : υἱοῦ P, sed ad
marg. πατρός. — 6. ὥσπερ χαὶ ἡ τοῦ υἱοῦ γέννησις om. B. — 7. ἡ om. KB. — 8. ἡ om. K. — 9. προϊόντα
om. SKB. — 10. θεῖα πρόσωπα SKB. — 11. ἑαυτῶν : ἑαυτοῦ B : αὐτοῦ SK. — 12. an’ ἐχείνου H. — 13. οὐδὲν
S.— 14. οὔτε ἄρα B. — 15. τὸ ἅγιον Πνεῦμα Β. — 16. ἑχάτερα SK. — 17. ἡ add. K. — 18. τοὺς om. K. —
19. εἷς ὁ υἱὸς P. — 20. τέσσαρα SKB. — 21. Post ἐνεργοῦντα editor in B add. intra uncinos ἐν τοῖς

θείοις προσώποις.
=

a) P. G., 1. 94,.c. 816 ας — b) P.G.,

1991. ΒΟΥ ΝΣ Ὁ.

1073 A,

398

quaternitatem personarum loco trinitatis?

Frustra ergo Latini suam in Trinitatem

venditant fidem, qui eandem ita suis placitis
lacerant.

28. Deitatis principitum proprium est aut
hypostaseon Patris et Filii iuxta Latinos, aut
eorum naturae aut actionis cuiusdam. Quod si
hypostaseon sit proprium, quomodo non duo
erunt principia (duae enim habentur hypo-
stases), eodem plane modo, quo effectum, si
duabus hypostasibus competat, duo etiam
effecta plane inducit? Sin autem eorum natu-
rae, profecto cum ea adaequabitur, quin
quidquam amplius sit : Spiritus enim non est
principium. Si ergo quidpiam est Patris et
Filii natura, id erit deitatis principium; ac
vicissim, si quidpiam deitatis principium, id
Patris et Filii natura erit. Ergo Spiritus sanc-
tus sic erit alienus a natura Patris et Filii,
ut a ratione principii alienus est. Et Latini
adhuc arguunt? Si

Macedonium denique

actionis cuiusdam, videndum utrum una
numero ea sit, an duplex. Si duplex, iterum
necesse est, ut duo sint principia; sin autem
una, item quaerendum est, utrum personalis
ea sit, an naturalis. Quod si naturalis, Spiritus
a naturali aliqua actione alienus erit, ac
proinde etiam a natura; sin vero personalis,
ad unam personam definite referetur : siqui-
dem prorsus necesse est, ut una numero per-
sonalis actio, si ad unum quiddam efficien-
dum tendat, ex una sola persona emanet.
Frustra igitur Latini unam numero spirativam
actionem proprietatemque Patri ac Filio tri-

buunt.

29. Una numero ac simplex actio, quae ad

tendit eflectum, ad

unum unum quoque πρὸς Ev ἐνέργημα τείνουσα, zul πρὸς ἕν ἀριθμῷ τὰ

1. προσωπιχὴν. — 2. αὐτὴν corT. alla manu ex τὴν sup. lin. P. — 3. δόγμασιν P. — 4. τοῦ οὔ A
omisso scilicet vE — 5. τοὺς om. B. — 6. τινός om. H. — 7. καὶ om. SK. — 8. at om. A. —
9. προσὸν : προσωπιχαῖς B. — 10. πάντος Β. — 11. οὐχ : τοῦ SK : om. B, sed eius loco editor add.
intra uneinos : τὸ Πνεῦμα. — 12. θεότιτος P. — 13. τὸ ἅγιον add. H. — 14. καὶ sup. lin. A. — 15. τί om.
H. — 16. Μαχεδονίω ex Μαχεδόνιον corr. P eadem manu : Λατῖνοι Μαχεδονίῳ K. — 17. οἱ Λατῖνοι H. —
18. μέφονται P. — 19. ἐστιν ἴδιον om. H. — 20. Post ζητητέον, addiderat alia manus ad marg. in P:
αὖθις, εἰ προσωπιχή — κἀντεῦθεν δὴ, ca scilicet quae paulo infra in altera propositione exhibentur.
Quae dein delevit eadem, ut videtur, manus. — 21. εἰ om. Β, — 22, ἐστιν om. A. — 23. ἕν : oe A-

— 21. ἔσται om. K. — 25. τε om. SKB.

DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. ;

τετράδα προσώπων | ἀντὶ τριάδος εἰσάγει:
Μάτην ἄρα Λατῖνοι τὴν εἰς Τριάδα πίστιν͵
αὐχοῦσιν, οὕτως αὐτὴν ? τοῖς οἰχείοις δόγμασι 5
χαθυθρίζοντες. :

χη. Τὸ τῆς θεότητος αἴτιον, ἢ τῶν ὑποστάσεών

ἐστιν ἴδιον τοῦ Πατρὸς χαὶ τοῦ Υἱοῦ ὁ χατὰ
" “- - a ;
tabs? Λατίνους, ἢ τῆς αὐτῶν φύσεως ἢ ἐνεργείας
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πῶς οὐ δύο τὰ αἴτια (δύο γὰρ χαὶ Τ αἱ ὑπο-
Lee * ν EEE 2,19 .
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ὑποστάσεσι δύο χαὶ τὰ αἰτιατὰ πάντως '" εἰσάγει:
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χαὶ οὐκ "! ἐπὶ πλέον ἔσται: τὸ γὰρ Πνεῦμα οὐχ
φ , v δ » x se ὦ ’
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τοῦτο Πατρὸς χαὶ ΥἹοῦ φύσις" ἀλλότριον ἄρα τὸ
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Ei δὲ προσωπιχή, πρὸς ἕν 35 πρόσωπον ὡρισμένως

3

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ap

ἐνέργεια πάσαις ἀνάγχαις ἑνὸς ἔσται + προσώπου.
22 ἐγέργημα τείνουσα. Μάτην ἄρα Λατῖνοι 3
τὴν μίαν τῷ ἀριθμῷ προδλητικὴν ἐνέργειάν τε 23
χαὶ ἰδιότητα τῷ Πατρὶ χαὶ τῷ Via διδόασιν.

χθ΄, Ἢ μία τῷ ἀριθμῷ καὶ ἁπλῇ ἐνέργεια χαὶ

3

Da x x Δ wo m
a, τὸ πρὸς ὃ ἣ ἐνέργεια, ἐφ᾽ οὗ γ", μεταξὺ δὲ αὐτῶν

β Υἱός α Πατήρ

β Υἱός

γ Πνεῦμα ἅγιον

ἐνέργεια μία τῷ ἀριθμῷ, Hay. Λέγω ὅτι χαὶ τὸ
Se ni 25
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δύο τὰ " aß τὸ δὴ 1 B, ἤτοι μέρος ἐστὶν αὐτοῦ
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3 ΄ ποτ EN " ν᾽ τ τ ΣῚ
οὖν μέρος ἐστὶν αὐτοῦ "ἡ, οὐχ ἄλλο παρ᾽ αὐτό ἐστιν,
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ἕν ἀριθυῷ, Εἰ δὲ χωρὶς αὐτοῦ κεῖται, χείσθω
χάτωθεν πρῶτον ἢ. Ἡ δὴ "Ὁ ἀπὸ τοῦ « πρὸς τὸ Ὑ
ἐνέργεια, ἤτοι ὁμαλὴ χαὶ συνεχής ἐστιν, ἢ ἀνώμα-
λος. Εἰ μὲν οὖν ὁμαλὴ καὶ συνεχής ἐστι !!, μία "3
τῷ ἀριθμῷ οὐσα, δῆλον ὅτι οὐδὲν αὐτῇ !? suuße-
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ἜΣ: = Dee Ε
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δ᾽ 18 > ΕἾ ee , \ EUREN -
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Δ \ 4 x
διχχοπὴ [" γάρ τις μεταξὺ γενήσεται χαὶ συμδολὴ
τῆς ἀπὸ τοῦ β ἐνεργείας, χαὶ οὕτω διπλῇ A ἐνέργεια
aa

v \ ’ Ὁ ΄“"
ἔσται, χαὶ οὐχ ἁπλῇ οὐδὲ μία. Ta δ᾽ αὐτά >", χαὶ

τις 2 πἘι-:
εἰ ἄνω τοῦ α τὸ β χεῖται, συμβήσεται, ᾿Αλλὰ

1. τὸ α KB. -- ὃ. τὸ YyB. -- 8. τὰ : τὸ SKB, καὶ addito in B inter duas litteras. — 4. δὴ

IX. — MARCI EPHESI CAPITA SYLLOGISTICA. 399

numero agens refertur. Sit agens ubi A; id
ad quod fertur actio agentis ubi C; atque

Filius ὁ a Pater

b Filius

c Spiritus Sanctus

inter utrumque una numero actio, nimirum
AC. Dico agens A unum quoque esse numero.
Ne sit sane, sed fac duo esse, AB. Istud B
aut pars erit ipsius A, aut seorsum positum.

Quod si

illud ipsum, sed unum cum illo, atque ita

pars eius, non aliud erit praeter

totum illud iterum erit unum numero. Si vero
seorsum ponatur, finge primum illud infra
esse. Actio ab A ad € fluens aut aequabilis et
continua erit, aut inaequabilis. Quod si aequa-
bilis et continua, cum una numero sit, mani-
festum est, nihil subsidii ipsi allaturum illud
B in medio positum, sed aut nihil acturum,
aut saltem non acturum in C, sicut A. Sin vero
inaequabilis, plane liquet, eandem incremen-
tum quoddam suscepturam, ubi cum B coi-
verit, ac fortiorem evasuram quam prius, ut
fluvius aliquis, in quem alterum flumen con-
fluxerit. Jam vero id non est unius solius ac
continuae actionis proprium, nam abruptio fit
inter agendum et accessio actionis a B exeun-

tis, atque ita duplex actio efhicitur, non autem

: δὲ STK.

— 5. αὐτοῦ τοῦ ἃ — μέρος ἐστὶν αὐτοῦ ad marg. eadem manu P. — 6. τοῦ om. SK. — 7. Pro α
Scripseral πρὸ (id est πρώτου) Q, quod dein delevit. — 8. αὐτοῦ om. SB. — 9. πρῶτον : a’ SK : τοῦ α΄
B. — 10. δὴ : δὲ SBHK. — 11. ἢ ἀνώμαλος — συνεχής ἐστι om. SB. — 12. μία om. B. — 13. Ad
αὐτῇ habetur in Q pro scholio ad marg. vox ἐνέργεια. --- 14. Post χείμενον ponit Q nolam : Τοῦτο χαὶ
ὁ ᾿Αριστοτέλης — ἣ ὅλη χίνησις, quam ceteri codd. habent sive ad marg. extra lextum, sive ad finem
tolius capitis, quasi eiusdem partem. Eam videas inferius. — 15. εἰ δὲ A. — 16. ἐπίστασιν IH. — 17. στο-

δρωτέρα II. — 18. δὲ SKB. — 19. διαχοπὴν A. — 20. τὰ δ᾽ αὐτά — συμθήσεται om. B.

*

AN.

=

: a >
400 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. Se

simplex neque una. Idem quoque, si B supra
A ponatur, eveniet. Etenim ponatur ex obliquo
illius A : tum multo evidentius perspicuum

duas esse actiones, alteram quidem ab A
in €, alteram vero a B in idem C. Itaque
fieri nequit, ut una numero actio ad duo agen-
tia referatur, perinde atque impossibile est
unius lineae duos ex alterutra parte haberi
terminos. Una igitur numero actio ad unum
numero agens refertur. Finge modo agens A
esse et Patrem et prolatorem; deinde C, in
quod fertur actio, Spiritus sancti subsisten-
tiam; tum in medio inter utrumque, actionem
illam spirativam, unam, simplicem, sempiter-
nam; demum B esse Filium. Patet ergo ad
unum Patrem, non autem ad Filium referri
unam illam personalem actionem, qua emitti-
tur Spiritus. Hoc ipse Aristoteles libro quinto
Naturalis auscultationis disertis verbis enun-
tiat. Ait enim® : « Una numero actio unius est
ὃς Ubi

« unus motus, ibi quoque unus movens unum-

« numero ». Et in nono eiusdem operis

« que mobile; si quam enim rem aliud ‚atque

« aliud moveat, totus motus non est continuus ».
30. Ex Patre esse Filio ac Spiritui commu-
niter competit, ut Gregorius Theologus docet‘.
Atqui si Filius quidem immediate sit ex Patre,
quin ullam aliam habeat causam, Spiritus vero
non immediate, sed alteram suimetipsius
causam habeat Filium, am non commune eis
erit ex Patre esse, cuius non aequaliter parti-
cipes fiunt. Itaque aut Theologus mentiatur
oportet, aut, si secus dicendum, plane omnino
mentiuntur Latini, dum Spiritus causam Filio
tribuunt.
31. Spiritus sancti modum exsistendi ac

proprietatem theologi asserunt non simpliciter
procedere, sed ex Patre procedere. lam vero

si is est illius existendi modus eaque proprie-

a τοῦ α Καὶ
τὸ β. 3

τὸ ἐνεργοῦν ΟΠ].
om. B.— 11. τὸ δὲ
si reipsa aucloris est, ad marg.

animadversio ab editore posita intra uneinos 3
2. B ex δευτέρον, quod delevit, corr. P. — 3. αὐτὸ om. B. — 4. μία A. — 5. ἀναφέρεται. Ἔστω
SB. — 6. ἔσται P. — 7. 60m. Η. — 8. τοῦ Πνεύματος add. H. — 9. ἁπλῆς Η. --- 10. χαὶ
ΒΡ. — 12. Hie locus, qui in Q habetur paulo superius, ut dietum est, ab auctore,
tanquam additamentum seu scholion positus fuisse videtur : quo
factum est, ut alii hie, alii illie eum inseruerint. — 13. ὁ add. KH. — 14. ἀριθμοῦ S. — 15. Alterum β΄

post τοῦ & habetur in B haec

δὴ χείσθω ἐκ πλαγίου τοῦ α΄. Δῆλον δὴ ἐνταῦθα

πολλῷ μᾶλλον, ὅτι δύο εἰσὶν αἱ ἐνέργειαι, μία

μέρους δύο τὰ πέρατα εἶναι. Μία ἄρα τῷ ἀριθμῷ
ἐνέργεια πρὸς ἕν ἀριθμῷ τὸ ἐνεργοῦν ἀναφέρεται.
"Eotw ©
ματος ὕπαρξις" μεταξὺ δὲ αὐτῶν A προύλητιχὴ ὃ
υἱα καὶ ἁπλῇ χαὶ "Ὁ et ee τὸ B δὲ τὰ
τὸν Υἱὸν ἀναφέρεται A προύλητιχὴ τοῦ Πνεύματο
μία προσωπιχὴ ἐνέργεια, Τοῦτο "5 χαὶ "5 Ἄριστο
ἦν > - ’ m - > ,
τέλης ἐν τῷ πέμπτῳ τῆς (Φυσικῆς ἀκροάσεω
δητῶς ἀποφαίνεται: λέγει yapı « Μία ἀριθμῷ !
« ἐνέογεια ἑνὸς ἀριθμῷ ». Καὶ ἔτι ἐν τῷ ἐννάτῷ
τοῦ αὐτοῦ βιδλίου 15" « Μία κίνησις ἢ ὑφ᾽ ἑνός 16
« τοῦ χινοῦντος καὶ ἑνὸς [7 τοῦ χινουμένου" εἰ γάρ,
«τι ἄλλο χαὶ ἄλλο" δ χινήσει, οὐ συνεχὴς A ὅλη.

« χίνησις». %

μ᾿

λ΄. Τὸ ἐκ Πατρὸς εἶναι χοινὸν ΥἹῷ χαὶ Πνεύματι,

Γρηγόριος ὃ Θεολόγος ἀπέδωχεν ὃ. Εἰ δὲ ὃ μὲν Υἱὸς
> [4 τὰ -- x nr “ ai 2
ἀμέσως ἐχ τοῦ Ilarpos χαὶ μηδένα ἕτερον αἴτιον 3
24 22

ai

20
ἔχων, τὸ Πνεῦμα 8220 οὐχ! ἀμέσως, ἀλλὰ συναίτιον "5΄
ἑαυτοῦ τὸν Υἱὸν ἔχον, 00x ἔτι33 χοινὸν αὐτοῖς ἔσται
τὸ ἐχ Πατρός, οὗ μὴ ἐπίσης μετέχουσιν 3". ἊΣ
τοίνυν τὸν Θεολόγον ἀνάγχη ψεύδεσθαι, ἢ εἰ μὴ
τοῦτο, πάντη τεῦ" καὶ πάντως Λατῖνοι "Ὁ ψεύδονται 8

1m _\ PR nr m 2 27 Bu
τῷ Υἱῷ τὴν αἰτίαν διδόντες τοῦ Πνεύματος "΄.
λα΄. * Τρόπον ὑπάρξεως χαὶ ᾿ἰδιότητα 58. τοῦ
ΓΟ ΄ e ’ x ee} ı
ἁγίου Πνεύματος οἵ θεολόγοι φασὶν οὐ τὸ ἐχπορεύε-
οθαι ἁπλῶς, ἀλλὰ τὸ ἐκ τοῦ Πατρὸς ἐκπορεύεσθαι.

Εἰ δὴ τοῦτο τρόπος αὐτῷ ὑπάρξεως χαὶ Wong?

in βιδλίου sup. lin. Q. — 16. ὑφενός Ω. — 17. ἑνὸς om. S. — 18. χαὶ ἄλλη 5. — 19. ἀποδέδωχεν SB. --

r νὰ fl ᾿ ,
20. τὸ δὲ πνεῦμα H. — 21. οὖχ om. K. — 22. αἴτιον Β. --- 23. οὐχέτι ΒΗ. — 24. μετέχουσι S. --- 25. πάντη
τε : πάντοτε A. — 26. ol Aativor A. — 27. τοῦ Πνεύματος om. SB. — 28. ἰδιότητος SB.

Aristotel. Natural. auscult.,
p- 354.— c) P. G., t. 35, c. 1221 B.

lib. V, cap. ἵν, 28, p. 313. —

b) Ibid., lib., VII, cap. vı, 25,

5

- Ἔκ, , 53

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ER,

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δὴ τρόπον χαὶ ὅταν μίαν ἀρχὴν θεότητος λέγω-
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μεν", ἕν πρόσωπον δηλονότι" πρὸς τὰ λοιπὰ
συγχρίνοντες τοῦτο φαμέν. Καὶ ὥσπερ οὐδὲν τῶν
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5 θεῖος Διονύσιος διαρρήδην φησί" « Μόνη πηγὴ τῆς

« ὑπερουσίου θεότητος ὃ Πατήρ ».

α Πατήρ

βΒ Υἱός y Πνεῦμα ἅγιον

ER SER a in. 2 “ REISEN
Ay. Ἢ παρὰ τοῦ αὐτοῦ ἐνεργοῦντος ἐν τῷ αὐτῷ
ἢ

ἡρόνῳ διάφορος ἐνέργεια διάφορον ἀποτελεῖ τὸ

ΠΡ (ὐ. “Ἰ. 3; c. 611. ἢ.

IX. — MARCI EPHESII CAPITA SYLLOGISTICA. 401

tas, illud quo dicitur ex Filio procedere, aut in
cassum ei congruit, aut aliquid adiicit ad
exsistentiam, duplicemque reddit eius proprie-
tatem; eritque, cum proprium oporteat in id
reciprocari, cuius est proprium, quin abundet
πες deficiat, et ipse duplex. Ergo ex solo Patre
Spiritus sanctus procedit.

32. Quando unum dicimus rerum creatarum
principium Patrem et Filium et Spiritum sanc-
tum, exploratum est id a nobis dici per com-
parationem divinae naturae cum reliquis, nam
illa una est, hae vero multae ac diversae.
Eodem plane modo, quando unum dicimus
Deitatis principium, constat nos id dicere
habito respectu unius personae ad ceteras. Ac
quemadmodum nulla res creata in unum prin-
cipium propter creationem assumitur, ita neutra
ex duabus personis in unum principium ratione
Deitatis assumenda est. Namque satius est
unum plurium esse principium, quam plura
unius. Solus ergo Pater unicum est principium
Filii ac Spiritus, ut sola etiam Trinitas unicum
estprincipium omnium rerum creatarum.Quod
quidem divus ipse Dionysius aperte dicit*
« Solus fons superessentialis deitatis est Pater».

a Pater

b Filius c Spiritus Sanctus

33. Quae eodem tempore ab eodem agente

oritur diversa actio, diversum sane producit

1. χαὶ om. SBH : sup. lin. P. — 2. πορεύεσθαι K. — 3. προτίθησι Q. — 4. Quae post ἰδιότητα
habentur, in una servala sunt Bessarionis recensione, quae ab H exhibelur; ea et ipse recepi,
quippe quae haud aliena videntur. — 5. λέγομεν PK. — 6. λέγομεν : λέγοντες ἐσμέν B. — 7. οὐσῶν

οὐσιῶν S : ad marg. in Q : τῶν χτισμάτων, tanquam scholion ad οὐσῶν, quae vox tamen ad φύσεις referenda
est. — 8. δὲ SK. — 9. λέγομεν K. — 10. δηλονότι omnes praeter H. — 11. χατὰ τὴν δημιουργίαν — εἰς
τὴν μίαν ἀρχὴν om. PS, sed in Pad marg. supplevit eadem, ut videtur, manus. — 12. χατὰ δυοῖν QA. —
13. Ad προσώποιν habetur in Q hoc scholion ad marg. : ἤγουν υἱοῦ χαὶ πνεύματος. — 14. ἐστιν Ρ. —
15. μόνον S : μόνου B, qui ita interpungit : τοῦ ἑνὸς μόνου. Ἄρα. — 16. ἁγίου add. K.

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402 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE,

effectum. Sit idem agens ubi A, actiones vero
eiusdem eodem tempore emissae altera quidem
in B,altera vero ab πὰς diversa in C. Dico,
etiam C diversum esse aB. Nam si idem esset,
adamussim cum illo congrueret; et actio, quae
in ipsum fertur, conveniret cum actione in B;
ergo una eademque esset. At vero eas finge-
bamus duas esse atque inter se diversas; ergo
ipsum C diversum erit a Β. Fac modo A esse
Patrem, qui sempiterne ac naturaliter operatur;
B vero, Filium; C, Spiritum sanctum; ex
actionibus vero inter se diversis eam quidem,
quae in B fertur, Filii generationem esse; quae
autem in C, divini Spiritus processionem. Patet
diversum esse a Filio Spiritum sanctum, quia
actiones, quae ad alterutrum constituendum

natae sunt, inter se differunt; neque iam nobis

opus erit alia distinctione inter Filium ac Spiri-
tum sanctum, cum ipsae diversae operationes
ac processiones per sese queant eos distin-
guere.

34. Quaerunt a nobis qui cum Latinis sen-
tiunt, utrum cum sua virtute et sapientia Pater
emittat Spiritum sanctum, an sine sapientia ac
virtute, eo fine, ut si alterum negantes primum
affırmaverimus, ad suam nos opinionem adi-
gant; nam si Filius sapientia est ac virtus
Patris, Pater profecto cum Filio emittit Spiri-
tum sanctum, non autem ipse solus. Ac Patrem
quidem cum Filio emittere Spiritum sanctum,
id est cum Verbo et sapientia et virtute, ne
nos quidem negabimus. Etenim Spiritus sanc-
tus una cum Verbo prodit, ut aiunt divi Patres,
simul eum comitans ac patefaciens, adeo ut
nec Verbum sit absque Spiritu, nec Spiritus
prodeat sine Verbo. Verumtamen non ita, ut
Filius ipse causa sit exsistentiae Spiritus, sicut
ne Spiritus quidem est Filii causa. Quae enim

simul et eadem ratione ex quopiam prodeunt,

1. τὸ & SKB. — 2. ἐνέργεια PQABK, sed in ἐνέργειαι corr. P. — 3. αὐτῶν SK. — 4. διάφορον S. —

5. τὸ τὸ αὐτὸ P. — 6. ἔσται om. SB. — 7. πάντως: αὐτῷ — ἐφαρμόσει om. P, sed ad marg. add. alia
manu. — 8. πρὸς τόδε B. — 9. Post ἐνέργεια add. in B ab editore intra uneinos : τὸ y. — 10. Sie
interpungit B : τῇ πρὸς τὸ ß. ’Evepyeia μία ad. — 11. ὑπέχειτο B. — 12. διαφόρους B. —13. διάφορον SKB.
14. ὃ om. omnes praeler H. — 15. τὸ δὲ ß SKB. — 16. ὁ om. B. — 17. n:AP. — 18. τὴν om. S.—
19. διαφέρουσι H. — 20. δεῖ S. — 21. δυναμένον K. 22. αὐτοῦ B. — 23. ἀσόφως CX ἀσώφως corr. A
suprascripto 0. — 24. ἵνα K. — 25. ἀποχρινώμεθα B. — 26. αὐτῶν B. — 27. ἐπαγάγωσι S : ἐπανάγωσι KB.
- 28. εἰ : ἡ SKB. — 29. γὰρ om. SKB. — 30. κατὰ τ. 0. nat. post τὸ Πν. τὸ ἅγιον reiicit H. — 31. τοῦ
om. S. 32. οὔτε B. — 33. τὸ πνεῦμα om. S : post αἴτιον reiicit K. — 3%. Post αἴτιον locus vacuus

in B, cum hac adnotatione ad mare. :

quo liquet, senlentiam haud recte ab editore fuisse intellectam. — 35. χαὶ om. H.

Σεσημείωται παρὰ τὸ χεῖλος τοῦ ἀπογράφου, ὅτι λείπει τι ἐνταῦθα. EX

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τὸ Y- Λέγω, ὅτι καὶ τὸ Y διαφέρον 1 ἔσται τοῦ" β.
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καὶ ἣ πρὸς αὐτὸ δὲ ὃ ἐνέργεια 5. ἐφαρμόσει τῇ πρὸς
τὸ β ἐνεργείᾳ 1". Μία ἄρα καὶ ἣ αὐτὴ ἔσται. AAN’

ὑπέχειντο "! εἶναι δύο χαὶ πρὸς ἀλλήλας διάφοροι "5"

χαὶ τὸ Ὑ ἄρα διαφέρον 13 ἔσται τοῦ β. Ἔστω τὸ
μὲν α δ'' Πατὴρ ὃ Biking xal φυσιχῶς ἐνεργῶν, w
τὸ ß δὲ 10 516 Yios, τὸ δὲ Υ τὸ Πνεῦμα τὸ ἅγιον,
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β μέν, ἡ τοῦ Υἱοῦ γέννησις, " ἡ δὲ πρὸς τὸ y, ἣ τοῦ
θείου Πνεύματος ἐχπόρευσις. Διαφέρον ἄρα τοῦ
Υἱοῦ τὸ Πνεῦμα τὸ ἅγιον, ἐπεὶ καὶ αἱ πρὸς τὴν "3
ὕπαρξιν ἑκατέρου ἐνέργειαι διαφέρουσαι "5" καὶ οὐχ
ἂν ἡμῖν ἔτι δέοι 30 διαχρίσεως ἑτέρας τοῦ ΥἹοῦ χαὶ
τοῦ Πνεύματος, αὐτῶν τῶν διαφόρων ἐνεργειῶν χαὶ
προόδων διαχρίνειν αὐτὰ δυναμένων 3!.

λδ΄, ᾿ΙΣρωτῶσιν us ot τὰ Λατίνων φρονοῦντες, 90,
εἰ μετὰ τῆς ἑαυτοῦ 25 δυνάμεως καὶ σοφίας ὃ Πατὴρ
προδάλλει τὸ Πνεῦμα τὸ ἅγιον, ἢ ἀσόφως "3 xal
ἀδυνάτως, ἵν᾽ 51 εἰ τὸ δεύτερον φεύγοντες τὸ πρῶτον
Te πρὸς τὴν ἑαυτῶν 50 ἡμᾶς ἀπα-
γάγωσι "7 δόξαν, ὅτι εἰ28 σοφία χαὶ δύναμις τοῦ 95
Πατρός ἐστιν 6 Υἱός, μετὰ τοῦ Υἱοῦ ἄρα προθάλλει
τὸ Πνεῦμα τὸ ἅγιον ὃ Πατήρ, καὶ οὐ μόνος αὐτός.
Ὅτι μὲν οὖν μετὰ τοῦ Υἱοῦ προδάλλει τὸ Πνεῦμα
τὸ ἅγιον ὁ Πατήρ, εἴτ᾽ οὖν μετὰ τοῦ λόγου χαὶ ;
τῆς σοφίας καὶ τῆς δυνάμεως, οὐδ᾽ ἡμεῖς ἀρνησόμεθα"
συμπρόεισι γὰρ3" τῷ Λόγῳ κατὰ 30 τοὺς θείους
[Πατέρας τὸ Πνεῦμα τὸ ἅγιον χαὶ συμπαρομαρτεῖ
χαὶ συναναφαίνει αὐτόν, χαὶ οὔτε Λόγος ἐστὶν ἄνευ
Πνεύματος, οὔτε τὸ Πνεῦμα πρόεισιν ἄνευ τοῦ Ὁ!
Λόγου. Πλὴν οὐχ οὕτως, ὥστε χαὶ τὸν ΥἹὸν αἴτιον. &
τῆς τοῦ Πνεύματος ὑπάρξεως εἶναι, καθάπερ οὐδὲ 5

τὸ Πνεῦμα 33 τοῦ Υἱοῦ αἴτιον 3" τὰ γὰρ ὁμοῦ καὶ "Ὁ

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5 διοίσει τῶν διὰ λόγου Θεοῦ χαὶ δυνάμεως χαὶ σοφίας

γεγενημένων" Πάντα γώρ, φησί, δι’ αὐτοῦ

ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ Erf,
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: “-Ὁ ’ « \ v > Ὁ 2 a ’
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τοῦ Υἱοῦ γέννησιν 50, οὔτε διὰ μέσης θεότητος ὅλως"

IX. — MARCI EPHESIE CAPITA SYLLOGISTICA.

403

horum alterum alterius causa esse non potest.
Non ergo necesse est, Spiritum sanctum, ut
cum Filio prodit, sic etiam ex Filio prodire;
sin secus, nihil erit discriminis inter eum et
res creatas quae itidem per Dei Verbum et
virtutem ac sapientiam conditae sunt. Omnia
enim, inquit, per ipsum facta sunt, et sine ipso
factum est nihil, quod factum est. Quod ergo
factum non est, id non magis per ipsum esse
habeat necesse est. Deinde Filius non perinde
sapientia est et virtus Patris, ut est Filius vel
Verbum. Sic est enim Filius et Verbum Patris,
ut Pater ipse non sit nec Filius nec Ver-

bum (siquidem filius ad patrem refertur,
verbum vero ad dicentem); sapientia autem
et virtus Patris sic est, ut Pater etiam sit
sapientia et virtus, non autem sapiens dumtaxat
ac potens. Est enim sapientia de sapientia et
virtus de virtute, ut Deus de Deo et lumen de
lumine; dicitur autem sapientia ac virtus
Patris, quia tota huius sapientia virtusque
penes illum est, ut penes imaginem exemplar.
At vero nec Spiritussanctus minus est sapientia
ac virtus, quod nemo Scripturarum peritus
negaverit. Haec siquidem nomina communia
esse atque essentialia divinarum personarum,
non secus atque illae testatur divus Augustinus
in opere de Trinitate". Cum igitur Spiritus
sanctus ex Patre ut sapientia et virtus desapien-
tia et virtute procedat, supervacaneum est
atque inane quaerere, utrum cum sua sapientia
ac virtute Pater emittat Spiritum sanctum, nisi
si quis hunc in creaturam convertere voluerit,
prout scriptum est": Deus in sapientia firmavit
terram, praeparavit caelos in prudentia. Neque
vero sapientiae virtutisve ope Pater devenit
ad Spiritus processionem, ut ne ad Filii qui-
dem generationem, neque omnino totius divi-

nitatis ope. Id enim creaturarum proprium est,

1. χαταυτὸν Q : xah’ αὐτὸ K : χχτὰ τὸ αὐτὸ B. — 2. εἰ μετὰ τοῦ υἱοῦ : ἐπειδὴ ἅμα τῷ υἱῷ Καὶ

| τῷ υἱῷ B : ἅμα τοῦ υἱοῦ absque εἰ S. — 3. γεγεννημένων S : γεγενημένην K. — 4. οὐδ Pa — 2550
ἄρχ μὴ γέγονεν om. S : γέγονε K. — 6. δὲ in οὐδὲ sup. lin. P. — 7. μόνου SB. — 8. In ἐστιν liltera
y sup. lin. P. — 9. τοῦ om. B. — 10. τὴν om. H. — 11. τοῦτο SBHK. — 12. γε om. H. —
13. οὐσιώδει P. — 14. ταῦτα SBHK. — 15. περιττόν ἐστι — τὸ πνεῦμα τὸ ἅγιον om. B. — 16. ἐν : τῇ
Β. — 17. οὔτε : οὔ P extrema linea, omisso τε lineae seq. initio-. — 18. τοῦ πατρὸς K. — 19. οὐδὲ ἐπὶ

| SB. — 20. γέννεσιν A.

| a) Ioan. 1, 3.— b) Augustin. De Trinitate, lib- Summa theologica, parte I, q. 39, a. 5, ad1. —

VII, e. 1. De quo loco adeundus est S. Thomas,
PATR. OR. — 'T. XVII, — F. 2,

c) Prov. 111: 19.

R N Sg a ὙΜῊΝ, N > NT DAN
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404 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. E En 6]

ut aiunt theologi. Immediate igitur atque ex
ipsa essentia Patris ambo aequaliter progre-
diuntur, Filius inguam ac Spiritus sanctus,
alter quidem una cum altero, non autem alter
ab altero, nec plane alteruter ab alterutro.

35. Si quid de pluribus singulariter in divi-
nis personis dicitur,id aut essentia omnino est
aut quiddam essentiale. Ut enim unum plane
illud est, quo quaelibet persona a ceteris secer-
nitur, sic etiam unum omnino est, quo illae
tres uniuntur.Id vero una est numero essentia,
aut eorum aliquid, quae eidem essentialiter
competunt, verbi gratia, una voluntas, aut una
virtus, aut una actio. Filium enim dicimus
Deum de Deo, et ambo Deum unum, lumen de
lumine, et ambo unum lumen, sapientiam de
sapientia, et utrumque unam sapientiam, virtu-
tem de virtute, et utrumque unam virtutem.
Neutiguam ergo unum esse possunt divinae
personae, nisi quatenus unum quid in ipsis
insit, quod sit essentiale. Si igitur ipsum
emittere unum est in Patre et Filio, aut huius
particeps etiam fiet Spiritus sanctus, utpote
rei essentialis, et emittet ipse etiam aliam
utique personam; aut si re quadam essentiali
careat, nulli dubium, quin ipsa quoque essentia
careat. Ex his duobus barathris utrumlibet
voluerint, eligant Latini; sin vero utrumque
respuere velint, suam prius deserant senten-
tiam, ex qua prorsus necesse est haec inferri.

36. Si ex essentia Patris Filius et Spiritus,
ex essentia vero Patris et Filii solus Spiritus,
ut Latini censent, non eadem producit essentia
Patris, et eadem, essentia Patris et Filii. Quae
vero non eadem producunt, ne eadem quidem
ipsa prorsus sunt. Ergo aliud est essentia
Patris, aliud essentia Patris et Filii; ac prorsus

necesse est, ut aliud quoque sit essentia Spiri-

1. χαὶ om. P. — 2. xal τὸ ἅγιον πνεῦμα SK. — 3. μετὰ ἀλλήλων S. — A. μέν om. SKB. --- 5. du: ἢ
S. — 6. ἐστι S. — 7. οὕτω καὶ — ἐνίζονται Δ] marg. eadem manu P. —S. δὲ ἐστὶν ΑΒ. -- 9. προσόντω
om. K.— 10. ἢ ἡ μία δύναμις dom. 5. : prior vocula ἢ deest in B. --- 11. θεὸν om. ἃ. — 12. σοφία Q

13. δύναμις Ὁ. ---Ἴ4. xar’: καὶ H. — 15. χαθό II. -- 10. οὐσιωδῶς B. — 17. προθάλλειν S. — 18. ἀλλό-
τρίον om. 8. — 19. τούτων͵ Il. — 20. τῶν βαράθρων S. — 21. χαὶ pgw A. — 22. δ᾽ SKB. — 28. ἥ τις A. =
24. ἐπάγει SKB. — 25. ἐχ δὲ τῆς — τὸ Πνεῦμα ad marg. alia manu P. — 36. τοὺς om. 5. — 27. Ad

αὐτῶν scholion in marg. ἤγουν ἑνὸς πράγματος Q. — 28. αἰτία 11: αἴτιον SKB. — 29. ἡ οὐσία τοῦ πατρὺς,
— τῶν αὐτῶν αἴτια ad marg. alia manu P. — 30. χαὶ ἡ οὐσία τοῦ πατρὸς om. SKB. -- 3]. αἰτία Η. —
32. Ad τὰ αὐτὰ scholion in marg. ἤγουν ὁ πατὴρ χαὶ ὁ viog οὐδαμῶς ὁμοούσιοι Q.

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χαὶ τοῦ Υἱοῦ ἐξ ἀνάγχης δὲ καὶ ἣ τοῦ Πνεῦματο

ο [267]
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AUTO EYETAL χοῖνον γὰρ ἐστι wpov AUDOLV,

-- ὃ

1. θείᾳ om. S.

οὐ τὰ αὐτὰ

αἴτια

οὐγ ἕν αἴτιον

αἴτια

12. ἐννοήσαμεν P

om. SK. — 17. χοινὸν : χαὶ I, — 18. δῶρόν ἐστιν 1,

a) Mat. x, 20.

IX. — MARCI EPHESII CAPITA SYLLOGISTICA.

οὐ τῶν αὐτῶν

Ad verba οὐ τὰ αὐτά habetur praelerea in Q hoc scholion in marg. :

οὗ τῶν αὐτῶν

Notandum in P legi

%. Gaput illud XXXVIII saepius seorsim oceurrit in codd. hoc praenotato titulo

: ἐννοήσομεν B. — 13. ἐν sup. lin. P. — 14. ἡμῶν KB

105

tus. Multae igitur erunt in divina Trinitate
essentiae, quod impium est atque absurdum.

37. Si Pater quidem principium si Filii et
Spiritus sancti, Filius vero principium dum-
taxat Spiritus, cum ea quae non eorumdem
sunt principia, ne eadem quidem plane sint,
neque igitur unum idemque principium erit
in divina Trinitate, sed duo principia, ac fru-
stra Latini principii dualitatem fugiunt.

38. Filii appellatio duo haec significat, habi-
tudinem nimirum ad Patrem, quatenus ab eo
habet ut sit, et eandem atque ille substantiam:
omnis siquidem filius patri suo consubstantia-
lis est. Idem innuit et generationis nomen, quo
tum causa unde habet esse, tum consubstan-
tialitas aptissime declaratur. Non item Spiritus
sancti,nec processionis appellatio, sedsiquando
audimus Spiritum Patris, donum
Patris intelligimus,

quoddam
quod nobis confertur,
nosque sanctificat et in nobis operatur. Dicit
enim Dominus® : Spiritus Patris vestri qui
logquitur in vobis. Unde et Spiritus Filii idem
dieitur; nam commune amborum donum est,

Sequitur in codd. haec figura, qua tolum rursus assumilur argumentum:

ar EINE
ἡ οὐσία τοῦ Πατρὸς
χαὶ ἡ οὐσίχ τοῦ Πατρὸς

χαὶ τοῦ Υἱοῦ

: Ὥγουν ὁ Πατὴρ χαὶ ὁ Υἵὸς ὁμοούσια.

3. φεύγουσι KH. Iterum hoc loco allerum in eodd. exhibelur schema, videlicet :

ὁ Πατὴρ καὶ ὁ Υἱός

: οὐχ ἑνὸς αἴτιον.

: Περὶ ὁμοονσιότητος

τοῦ Υἱοῦ, typisque mandatum est ulinondum antea editum, cum iam qualuor haberentur editiones, a

Jasone monacho (= I) in aclis litlerariis Σωτήρ, t. XIII, Athenis, 1890, p. 71-72. — 5. χαθ’ ὃν QA:
καθ᾽ ὁ P. — 6. τὸ sup. lin. P; voculam scripserat post πρὸς, ubi dein delevit. — 7. ἡ : 2x H. — 8. τοῦ
τὸ SKBI. — 9. παρίστησι Q. — 10. Post ἐχπορεύσεως add. in SKB τοῦτο δύναται. — 11. Πνεύματος P. —

ἡμῖν I. — 15, τοῦ Υἱοῦ O. — 16. τὸ

ur

406 DOCUMENTS RELATIFS AU CONCILE DE. FLORENCE. \ [268]

ut ipse beatus Augustinus ait. Quoties autem
audimus Spiritum, qui ex Patre procedit, tum
causam, unde habet esse, et ipsam hypostasin
accipimus, neque vero consubstantialitatem,
quam nec Spiritus, nec processionis VOX
innuere valet. Quo fit ut theologi, quoties sim-
pliciter causam, unde esse habet, significare
voluerint, dicant : Spiritum, qui ex Patre pro-
cedit, ab ipso Domino id edocti, quin mutila
ac quasi decurtata enuntient, neve prineipium
propius praetermittant (apage istiusmodi
absurditatem!); quotiescumque autem simul et
consubstantialitatem indicare voluerint, tunc
et illud per Filium addunt, dicendo : Qui ex
Patre per Filium procedit, ac si dicerent : Non
absque Filio, neque ex alia ac Filius natura,
sed una cum generatione intelligitur etiam
processio. Quare divinus Maximus αἰ“ τς Oui
per Filium genitum ineffabili modo procedit »;
sane non addidisset genitum, nisi hoc voluisset
intelligere. Ceteros autem eadem sentire, te-
statur idem theologus in epistola ad Marinum
Cypri presbyterum dicens”, illius aetatis
Romanos « non causam Spiritus agnoscere
« Filium, sed ut ostendant, inquit, eum per
« Filium procedere, et ita substantiae cogna-
« tionem omnis expertem differentiae demon-
« strent ». Recentior vero eaque ridicula Lati-
norum theologia dum ex voce per Filium pro-
pius principium intelligit, Patrem vero princi-
pium remotius non proximum hypostasis Spi-
ritus sancti statuit, ut Enos per Seth ex Adamo
dieitur, venerandi Gregorii Nysseni verba non
audit, quibus dicit‘, « ipsa Filii interpositione
« et unigeniti conditionem ei conservari et

« Spiritum ab naturali, quam ad Patrem habet,

1. μὲν sup. Jin. P. — 2. τοῦ : τὸ KBI. — 3. τὴν : ἢ S.—. xatom. B. — 5. γὰρ om. SKB. — 6. ἡ om.
S.— 7 τὸ ΚΒΙ. --- 8. βούλονται PK. — 9. παρηληφότες P : παρειληφότος I. — 10. ἐθέλωσιν P. — 11. προστιθέασιν
A.— 12. οὐχ 8. —13. ἑτεροφυῦ SKB : ἑτεροφνῶς II. — 14. γεννέσει A. — 15. νοήσθω Q : νοεῖται ΤΙ. — 16. ὥσπερ
ὅταν — συμπροϊόντες τοῦ χρόνου om. ΠῚ. 17. λέγομεν K. — 18. τοὐσούτου P. — 19. τόδε : τοῦτο SK. —
20. φησί om. SI. — 21. τὸ : τοῦ II. — 22. 60m. H. — 23. αὐτὸς : θεῖος Μάξιμος I. — 21. Κύπρου πρεσθύτερον
add. H. — 25. τοὺς : τοῦ S : τῶν I. 90. Ῥωμαίων λεγόντων I. — 27. ποιεῖν τὸν Υἱόν I. — 28. δηλώσωσιν A.

39, χχὶ ταύτην A. — 30. Post .τιθεῖσα add. B : ἐστι.
32. δὴ : δὲ SKB.— 33. τὸν : τὸ, sequente interpunelionis signo, ac siid esset quod latine dieimus illud. —

3. τοῦ τῆς Νύσσης Ὁ. — 35. αὐτὸ PQA.

a) P.G, t. 90, c. 672.C.—b) P. G., t. 91, Ὁ.

136 A. Vide supra, p. 78, n. ὁ. — ὁ) P. G, ἵν 48,

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I
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χαὶ Υἱοῦ, καθάπερ οὖν "3

[269]

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Graecorum opposita, lib., II, e. 9, ut arbitratur

ΙΧ, — MARCI EBHESII CAPITA SYLLOGISTICA.

407

« habitudine non excludi »; gradus autem ac
disparilitates in sanctam Trinitatem invehit,
Patrem quidem statuendo supremum et princi-
pium primum, Filium veroinferiorem et princi-
pium secundum veluti intergerivum quemdam
parietem inter Patrem et Spiritum; sanctum
demum Spiritum infimum atque a principio
dumtaxat : atque ita in tritheismi barathrum
delabitur, divinas personas circumscribendo,

Spiritumque quasi nepotem constituendo.

39. Inceidi in quemdam doctorem Latinum
pro ipsis scribentem‘, ποίας. esse dicere ex
Patre per Filium Spiritum sanctum (sic enim
duo eaque diversa essent principia, alterum
propius, alterum remotius), sed ex Patre et
Filio, prout revera in ipso Symbolo eo addi-
tum est, ut Pater et Filius tamquam unum
principium Spiritus sancti intelligantur. Quod
si res ita se habeat, ut ille dicit, primum qui-
dem deflectunt ab illa, quam simulate affec-
tant, concordia cum nostris doctoribus, neque
iam in dictione per Filium proximum princi-
pium intelligendum est, neque vocula per pro
ex usurpanda, ut quidam ex iis, qui a Filio
desciverunt, nugati sunt. Deinde fac ita esse;
si personae diversae Spiritum sanctum emit-
tant, quarum altera hoc a semetipsa habeat,
altera vero ex altera nacta sit, duo sane prin-
habebuntur, atque postquam
ultro amiserint per, ne sic quidem duo princi-
pia vitabunt; immo vero suam doctrinam abso-
nam ac secum pugnantem atque plane incon-

cipia exinde

eruentem demonstrabunt.

40. Ex me quaesiit quidam ex illis fidei no-
strae desertoribus Latinorumque propugnato-
ribus, num omne id quod ab aliquo per aliquid

1. τε om. B. — 2. τε add. H. — 3. τοῦ om. SK. — 4. χαὶ τοῦ Πυεύματος : πρὸς τὸ Πνεῦμα 1. —
5. τὸ δὲ ἅγιον Πνεῦμα — altızröv μόνον om. I. — οὕτω SK : mox post οὕτω K posuit χαταπίπτει. ----
7. τῆς om. S. — 8. ἀθεΐας B. — 9. ἐγράφοντι P. — 10. Πνεῦμα ἅγιον B. — 11. δύ Ῥ. — 12. ἀλλὰ ἐχ Β. —
13. οὖν sup. lin. P. — 14. προστίθεται A. — 15. φησιν: H. — 16. μὲν om. 5. — 17. οὐκ ἔτι PAR. —
18. δι’ Υἱοῦ om. P. — 19. τὸν Ρ. — 30. Υἱοῦ : ἡμῶν SKBH. — 21. οὕτως εἰ om. B. 22. τὸ Πνεῦμα τὸ
ἅγιον προάγουσι II; in quo vocem προάγουσιν supplevit editor. — 23. παρ᾽ ἑαυτῷ τοῦτο ἐ τὸ & SKB. —
Zu. λαδόν ex λαθών corr. A suprascripto o. — 25. χαὶ δύω B. — 26. σύμφωνον S. — 27. ἑαυτῷ K. — 28. Huc
usque H, reliquis capitibus prorsus omissis. — 29. χαὶ τὰ Λατίνων B. — 30. φυσιχῶς om. B.

a) Is est forsilan Hugo Elerianus, opere contra liergenroether, P. @., 1. 161, e. 240, adnol. a:

quem vide.

408 DOCUMENTS RELATIFS AU

naturaliter progreditur, pro principio non
habeat id per quod progreditur. Ego vero eum
invicem interrogavi, num omne id quod ab
aliquo peraliquid naturaliter procedit, duo non
habeat suae. existentiae principia, alterum sci-
licet ex quo, alterum vero per quod procedit.
Etenim homo ex viro per mulierem natus, ut
ait Apostolus”, duo habet principia, patrem
nimirum et matrem; lacob vero ex Abraham
per Isaac procreatus duo habet principia,
unum alterum remotius, videlicet
patrem et avum. Si ergo ductis ex 115. quae
apud nos fiunt exemplis suam studeant obfir-
mare theologiam, confiteantur etiam duas cau-
sas et duo principia, neque ea negent quae

necessario ex eorum argumentationibus colli-

propius,

guntur.

41. Et quomodo, ait, rerum creatio, cum ex
Patre per Filium in Spiritu sancto acceperit ut
sit, non tria habuerit principia, sed unum prin-
cipium unumque opificem? — Rerum crea-
tio, o eximie, ei dixi, non attribuitur neque
essentiae Patris et Filii, neque eorum hypo-
stasi, sed communi voluntati eorum ac virtuti,
quae una eademque est in tribus : quo fit,
ut unum Deum principium habeat unumque
opificem. At Spiritus sanctus ex Patris hypo-
stasi dicitur;quare si idem ex Filii quoque pro-
cedat hypostasi, ut vos putatis, cum duas
hypostases pro causa habeat, duas etiam cau-
sas duoque principia utique habebit, nisi
insanimus. Nolite ergo exempla incongruentia
iterum adhibere : siquidem rerum creatio a
Deo est non per essentiam, sed per opificium.

42. Si Filium quidem proximum Spiritus
sancti principium, Patrem vero non proxi-
mum ponant, cum haec opposita sint, opposita
vero simul convenire nequeant, non igitur
unum principium erunt Pater et Filius, ut qui
fuerint principia opposita; ergo duo; et quo-
modo istiusmodi infelices duo principia vita-
bunt, quibus undique urgentur?

1. δι᾽ οὗ : δι’ νϊοῦ P.— 2 δὲ αὐτὸν — χαὶ τὸ δι᾿ οὗ πρόεισιν om. B. — 3. αὐτὸν : αὐτῶν P. —
' ἐξ ἀνδὸς P. — 5. γενόμενος K. — 6. δηλονότι post μητέρα reiiciunt SKB.— 7. ἐκ om. SKB. — 8. τῷ SKB. —
Ὁ. διὰ Ἰσαὰκ B. — 10. ὁμολογήτωσαν PQASK. — 11. ἀρνήσθωσαν K. — 12. ἤρτηται SKBH. — 13. μὴν om.
B. — 14. ἡ om. A. — 15. χαὶ om. P. — 16. τὸ om. B. — 17. μεθύωμεν K. — 18. ἀνοιχείοις : ἂν οἰχείοις
P. — 19. χρῆσθαι AB. — 20. ol Λατῖνο: λέγουσι SB. — 21. δὲ om. B; eius loco editor posuit intra
uncinos οὔσι πάντως. 22. ταῦτα δὲ (ὡ:) ἀντιχείμενα συνελθεῖν ἀδύνατον B, ceteris omissis. — 23. ὄντα
om. S, nee interpungit post αἴτια,

b) Gal. ıv, 4.

Fe
CONCILE DE FLORENCE. 12701

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τὰς δύο ἀρχὰς οἱ σχέτλιοι φεύξονται πανταχόθεν 8

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᾿. Ἄγε ΜΕ EEE RE, Ἐς, 3
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λέγει γὰρ ὃ ἀοίδιμος βασιλεὺς ᾿ἰουστινιχνὸς ἐν τῷ

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οὐχ ἕν

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15. προσεχὲς SB. — 16. ἔχον AK.

IX. — MARCI EPHESII CAPITA SYLLOGISTICA. 109

40. Latini, dum proximum et non proximum
principum de Patre ac Filio dicunt, atque
primum, secundum, tertium, naturali quodam
necessarioque ordine statuunt, manifestissime
Spiritum sanctum intervallo quodam a Patre ,
disiungunt, gradus disparilitatesque in sanc-
tam Trinitatem inferunt, Patrem quidem Filio,
Filium vero Spiritu sancto maiorem asserendo.
At a quinta generali synodo discant, haec esse
Origenis placita : dicit enim beatae memoriae
lustinianus imperator in sua adversus illum
oratione isthaec" : « Qui ante omnia in ipsam
« sanctam et consubstantialem Trinitatem
« blasphemias ausus est dicere : Patrem maio-
«rem esse Filio, Filium Spiritu sancto ». Qua-
propter illum in eodem tractatu multorum
deorum cultorem appellat. Ac recte quidem;

« Nobis

« Deus unus est, quoniam una deitas, atque ad

dicit enim Gregorius theologus ”

« unum ea quae ex ipso sunt referuntur ».
Itaque si ii, qui ad unum referunt ea quae ex
illo prodeunt, in unum Deum credunt; qui non
duo ad unum, sed unum referunt ad duo, pro-
cul dubio non in unum Deum, sed in multos
eredunt. Ouid ergo adhuc gentiles vitupe-
rant?

44. Si Spiritus sanctus ex Filio quidem
proxime procedat, ex Patre vero non proxime
secundum Latinos, constat, eundem ex Filii
hypostasi procedere, ex Patris vero hypostasi
nequaquam : qui enim id fieri possit, cum non
proximam ab eo existentiam habeat? Neque
enim Jacob, qui non proxime ex Abraham

1. αἴτια B: — 2. ὑποστάσεις Q, sed suprascripto B corrigendi gralia. — 3. Posl υἱὸν ilerum μείζονα
add. SKB. Hoc loco habetur in A, acin ipso quidem textu, haee figura, quam alii codd. post abso-
lutum caput exhibent, vel ad folii oram. In K habetur post caput μό΄.

προσεχὲς χαὶ οὐ ὁ πατὴρ

προσεχὲς αἴτιον γαὶ ὁ υἱός

4. ἀχουσάτωσαν KB. — 5. ἡμῖν om. B. — 6. τὴν ἀναφορὰν ἔχει --- τὰ ἐξ αὐτοῦ om. SB. — 7. εἰ τοίνυν
μ, N roL 24

— ἀναφέροντες om. K. — 8. οἱ δὲ μὴ B. — 9. ἀλλὰ τὸ ἕν — πρὸς τὰ δύ» om. SKB. — 10, πρὸς τὰς

18. ἔτι πλέον Ἅλλησι Ρ. — 14. προσεχὲς 5. --

a) P. G.,t, 86, c. 947 ΒΟ. ΞΕ @., t. 36, c. 148 D - 149 A.

ἡδὺ,

h1o DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. i

5 ᾽ μ᾿ - m € \ ’ νὰ
procreatus est, dixerimus esse ex Abrahae ἂν! ἐχ τῆς τοῦ Ἁδραὰμ ὑποστάσεως, πλὴν
Η ie . A = τ , Ὗ ; - NN ᾽
hypostasi, nisi quis dicere velit ex natura, quia ἄρα θέλοι τις λέγειν Ex τῆς οὐσίας" καὶ πάντες
. am ee} x ΄ 3 , x
omnes nos homines, origine ab Adamo ducta, δὲ ἄνθρωποι τὸ γένος ἕλκοντες ἐξ ᾿Αδάμ, Ex μὲν

Η . te on ΠΣ ERBETEN , 2... τὼ σε 5 A

e natura quidem Adami esse dicimur, minime τῆς οὐσίας τοῦ ᾿Αδὰμ λεγόμεθα, ἐκ τῆς ὑποστάσεως
. . . τ 2 m E \ δ ΞΡ “ > , τς

vero ex eius hypostasi. Atqui sancti doctores δὲ οὐδαμῶς. ᾿Αλλὰ μὴν οἱ ἅγιοι τοὐναντίον 5

3

\ ὰ

. . + Be - A ΄ 3 -Ὁ ,
plane contrarium de Spiritu sancto asserunt, ἐπὶ τοῦ [ΠΙνεύματος λέγουσιν, Ex τῆς ὑποστάσεως

᾿
N 3 εξ { N = =
dum hunc docent ex Patris esse hypostasi, ut τοῦ Πατρὸς αὐτὸ θεολογοῦντες, ὅ τε θεηγόρο 5

y

._. u . > \ , ne - ’ τὴ , my !
divinus Gregorius Nyssenus, maximus revera [Γρηγόριος ὃ τῆς Νύσσης καὶ ὃ μέγιστος τῷ ὄντι

a . P “Ti: \ \ , ΠΕΣ - , "ἢ
Ε΄; Maximus, ceterique omnes; ex Filii vero hypo- Μάξιμος χαὶ ot λοιποὶ πάντες᾽ ἐκ τῆς ὑποστάσεως
Ἃ Β 4 er n\ Ὁ Ὑεουτοὐδεὶ TERN RT) e δ, «ὦ 5.57
ἢ stasi eundem esse, nemo dixit, saltem quod δὲ τοῦ Υἱοῦ οὐδεὶς αὐτὸ εἰπεν, ὅσα γε ἡμᾶς εἰδέναι.
. DJ ._. 71. 5 7 mw \ e ’ m -
£ sciamus. Ergo frustra Latini Filii hypostasin Μάτην ἄρα Λατῖνοι" τὴν ὑπόστασιν τοῦ Υἱοῦ
ut proximam Spiritus causam ponunt. προσεχῆ αἰτίαν τοῦ Πνεύματος τίθενται "Ὁ.
45. Quoties Latini dixerint Patrem non esse με΄. “Ὅταν οἱ Λατῖνοι λέγωσι τὸν Πατέρα μὴ

proximum saneti Spiritus principium, ab eis προσεχή αἴτιον τοῦ ἁγίου [Π᾿νεύματος, ἐρώμεθα

\

I . , , 56, -- -
quaeramus, utrum quod Filii sit principium, τούτους, πότερον * διὰ τὸ εἶναι τοῦ Υἱοῦ αἴτιον 18

. . . ee . PR +’ N \ - ΄ v 3a \ x +
eo dicant illum etiam Spiritus principium, an λέγουσιν αὐτὸν χαὶ τοῦ [Πνεύματος αἴτιον, ἢ διὰ τὸ
h a Ξ 3 3 > Ξ
quod ipse nonnihil conferat ex 5656 ad hoc ut χαὶ Π αὐτόν 5 τι συμδάλλεσθαι "}" παρ᾽ ἑαυτοῦ
Spiritus sit. Quod si dixerint, quia Filii est πρὸς τὸ εἶναι τῷ Πνεύματι "᾽; Εἰ μὲν οὖν διὰ τὸ
Ὁ πος . rn . 5. Ὁ νς αν ır m 4 Son >
principium, perspicuum fıt, eum non proprie εἶναι τοῦ Υἱοῦ αἴτιον λέξουσι, δῆλον ὅτι αὐτὸς οὐ
esse Spiritus principium : huius enim remo- χυρίως !? ἐστὶ τοῦ Πνεύματος αἴτιος" τοιοῦτον γὰρ 30
tum, non proximum est principium : ex quofit, τὸ πόρρω xul οὐ προσεχὲς αἴτιον, xal εὑρίσχεται δ΄
3, . Te . x ἐδ "" πὶ ον το Δ “ΠΩΣ ᾿ς = r EN ν 16 £ π΄
ut Pater Filii quidem proprie sit principum [Πατὴρ τοῦ μὲν Υἱοῦ χυρίως ὧν αἴτιος "ἢ, ἅτε χαὶ
r 5 ._. « ἃ ἣν .. [4 17 - ΙΑ [4 18 e) , er
utpote proximum, Spiritus vero non proprie, προσεχής)", τοῦ 62 Ilveuparos'? οὐ χυρίως, ἅτε
ΑΣ . - a = E S
quippe non proximum. At vero eiusmodi theo- οὐ προσεχής. Ἀλλὰ ταύτην τὴν θεολογίαν, ἢ
logiam, seu potius theomachiam nondum hac- θεομαχίαν εἰπεῖν μᾶλλον, οὐδέπω μέχρι χαὶ νῦν ah
tenus audivimus, verum illud quidem audi- ὀἠχούσαμεν, ἀλλ᾽ Exeivo γε)" ἀχούομεν, ὅτι ὡς ὃ
mus, nimirum, ut Filius ex Patre, sic et Υἱὸς ἐκ τοῦ Πατρός, οὕτω καὶ τὸ Πνεῦμα ἐκ τοῦ
Spiritus ex Patre; ac frustra nobis ii vitio ver- |Ὰατρός᾿ μάτην δὲ χαὶὺ ἡμῖν ἐγκαλοῦσι τὸ ἐκ
tunt illud ex solo Patre, qui Spiritum sanctum μόνου τοῦ Ilarpo;, αὐτοὶ τὸ Πνεῦμα τὸ ἅγιον ἐκ
1 t ! h
ex Filio solo aflırmant. Si vero asserant Patrem μόνου τοῦ Υἱοῦ λέγοντες. Εἰ δὲ χαὶ τὸν Πατέρα 3
quidquam Spiritui tribuere ad hoc, ut sit, quid- ὀ συμδάλλεσθαι φήσουσι πρὸς τὸ εἰναι τῷ Ilveumarı?!,
nam quis dixerit itidem prae copia ineptiarum τί τις ἂν φαίη πάλιν πρὸς τὸν ἐσμὸν τῶν ἀναφυο-
1. λέγοιτ᾽ av D. 9. εἰ : δέ 5. : δ᾽ Β. — ὃ. θέχει SKB : θέλοι ex θέλει ΟΟΥΓ. Α΄. — 4. rs : δίς B, ubi
editor haec intra uncinos nolanda posuil : ἀναγν : πλὴν εἰ ἄρα θέλει τις. --- 5. δὲ : οἱ Δ. --- 6. μήν : μέν "
S.— 7. τὸ ἐναντιόν SKB. — 8. θεηγόρος : θεολόγος S. --- 9. οἱ Λατῖνοι SK. — 10. Iterum figuram ἡ
exhibent codd. et K sive in texlu sive ad marg., eam videlicel quae hic repraesentalur :
ex τῆς τοῦ πατρὸς οὐ προσεχῶς τὸ πνεῦμα >
ὑποστάσεως ἐχ τοῦ πατρύς τὸ ἅγιον

οὐδεὶς
I. χαὶ om. A. — 12. Ad αὐτόν habelur hoc scholion ad marg. in Q : τὸν πατέρα δηλαδὴ, --- 13. συμ-
θάλεσθαι ὦ. li. τοῦ Πνεύματος SKB. — 15. χύριος P. 16. αἴτιον SK. — 17. προσεχὲς SKB. — 18. τοῦ
δὲ πνεύματυς οὐ προσεχής om. SKB, ideoque editor in B hane intra uncinos adnotalionem posuit :
πλὴρ : τοῦ ὃξ Πνεύματος οὔ. --- 19. γε : γὰρ SKB. — 20. χαὶ om. SKB. — 21. τὸ Πνεύματι P.

[273]

ἢ ; , >
μένων ἀτόπων"; Δύο τε γὰρ ἐντεῦθεν ἔσται τὰ
ν ᾽ x x (HL , INA x x
αἴτια, ἐπεὶ χαὶ ai ὑποστάσεις δύο, καὶ μεριστὸν

τὸ εἶναι τῷ Πνεύματι, τὸ μὲν ἐχ τοῦ Πατρός, τὸ δ᾽
2 2 -Ὁ ας , x x -Ὁ
Ex“ τοῦ Υἱοῦ χορηγούμενον, χαὶ τὸ [Πνεῦμα

’ EI ER) - ν 7 εἰ
σύνθετον, ἐξ ἀμφοῖν ἔχον τὴν ὕπαρξιν, καὶ ὅσα ἄλλχ
τοῖς τοιούτοις ἢ ἕπεται δόγμασιν.

1
ς΄.

3 \ ’ -
AA τούτοις οἱ Λατῖνοι στενοχωρούμενοι,
Re: IR = ; nr :
πρὸς τὸ παράδειγμα τῆς χτίσεως ἀποδλέψουσι '
, 4 3 , AR
πάλιν, ἵνα δηλονότι Ilveuuaronayoug χαθαρῶς "
€ x 9] n_ır x ’ x -- x
ἑαυτοὺς ἀποδείξωσι χαὶ χτίσμα τὸ [Πνεῦμα τὸ
3 RSS > a 7 Ä
ἅγιον ® εὑρεθῶσι φρονοῦντες. "Epoücı γὰρ ἴ ὅτι χαὶ
, > \ ae Ὁ \ 5
ἢ 8 χτίσις ἐχ Πατρὸς δι᾿ Υἱοῦ λεγομένη, τὸ εἰναι
» a ῃ ν a x 10 n \ v
ἔχειν, Aug” αἴτιον ἕνα χαὶ [5 δημιουργὸν ἔχειν
, \ v ar a - ΓΝ, v
πεπίστευται, χαὶ οὔτε δύο ἢ τρεῖς αἰτίους, οὔτε
e { ; lets ; τ ᾿
τὸν μὲν χυρίως, τὸν δὲ οὐ χυρίως, οὔτε μέρος
- x x 7 > D
ἑκάτερον αὐτῇ "! πρὸς τὸ εἶναι auubandeıv. Ἂν οὖν !?

ἔπ 3 ᾿ς:
ταῦτα λέγωσιν, ἢ χαὶ τὸ Πνεῦμα τὸ ἅγιον ὅμολο-

, 2 , - Er
γείτωσαν 13 χτίσμα φρονεῖν φανερῶς, ἢ μαθέτωσαν,
[} yr x - e m ’ , x ε G
ὅτι ἔξω μὲν τῆς ἑχυτῶν οὐσίας χαὶ ὑποστάσεως
nr \ , - ur [4 um). ,
δύνανται χαὶ παρ᾽ ἡμῖν δύο πρόσωπα μιᾷ ἐνεργεία
RN UST AL > S ne FR) Ey P
χαὶ Evi λόγῳ τεχνικῶς ὑφιστᾶν ὅπερ ἂν βούλωνται Γ΄,
SEE en, ee
ἐχ δὲ τῆς ἑαυτῶν ὑποστάσεως ἑχάτερον φυσικῶς
ποῦ ιν ἃ ’ ὃ x Sn. 3 , * an,
ροάγειν ἕν πρόσωπον διὰ μιᾶς ἐνεργείας, * ἀξύ-
3 \ ‚ ν x x ἣν,
νατον, εἰ μὴ μέρος, ὅπερ εἴρηται, πρὸς τὸ εἰναι
συμδάλλειν, ὥστε εἶναι δύο τὰς ἀρχὰς καὶ δύο
, > ’ \ \ + ,
τὰς ἐνεργείας, χαὶ τὸ ποοαγόμενον σύνθετον. [16θεν
ee = ἢ
οὖν αὐτοὶ μίαν προσωπιχὴν |? ἐνέργειαν δυσὶ προσώ-
f
DEE,
ποις ἀπονέμουσι χαὶ μίαν ἀρχὴν τὰ δύο "" φασί,
6 ?
θαυμάζειν ἄξιον.
ζ' K EEE ς, « - > r ἢ
υζ΄. Καὶ ὁ ἐν ἡμῖν νοῦς, ὃ ἀνθρώπινος λέγω,
΄ 2 € - er -- x
λόγον ἐξ ἑαυτοῦ γεννᾷ χαὶ πνεῦμα προδάλλει, τὸν
x : “Μ᾿ “-- -
μὲν οἷον ἄγγελον τῶν ἑαυτοῦ χινημάτων χαὶ νοη-
r ER Ξ we ar
μάτων, τὸ δὲ ζωοῦν χαὶ χινοῦν τὸ σῶμα χαὶ τὸν
f s Fer $
λόγον αὐτὸν συναναφαῖνον [1 χαὶ διαρθροῦν. Συμ-
’ \ “ »
πρόεισι μὲν οὖν ἀλλήλοις ὃ λόγος τε χαὶ τὸ πνεῦμα
ρέει x en
παρὰ τοῦ νοῦ, χαὶ ὃ μὲν ἀγγέλλει [8 τοῖς ἔξω τὰ
Ξ, , Ὑπὸ az r
τοῦ γεννήτορος, τὸ δὲ ζωοῖ καὶ ἄγει τὸ σῶμα, ὅποι
4, x Ey , ᾿Ν
ἂν 5 προδολεὺς βούληται" παρὰ τοῦ λόγου δὲ

“͵ a — \ \
προϊέναι τὸ πνεῦμα χαὶ 13 τὴν αἰτίαν ἔχειν, οὐχ

ΙΧ. — MARCI EPHESII CAPITA SYLLOGISTICA. 411

hinc pullulantium? Siquidem_ inde fit, ut duo
sint principia, quoniam ipsae hypostases duae,
ac partiaria sit Spiritus essentia, altera parte
a Patre, altera a Filio communicata, et com-
positus sit Spiritus utpote ex ambobus habens
existentiam, ac quaecumque alia ex monstro-
sis istiusmodi consequuntur doctrinis.

46. Porro Latini hisce coarctati ad creatio-
nis argumentum iterum recurrunt, eo scilicet
ut apertos sese pneumatomachos ostendant ac
Spiritum sanctum ut rem creatam manifestis-
sime arbitrentur. Dicunt enim vel ipsam rerum
creationem dici ex Patre per Filium hoc habere
ut sit, nihilominus tamen unum principium
opificemque habere censetur, non duo tresve
auctores, neque unum proprie, alterum non
proprie, neque alterutrum alteram partem
eidem conferre ad existendum. Quod si haec
dicant, aut confiteantur se liquido Spiritum
sanctum pro creatura habere, aut probe sciant,
extra quidem suam naturam hypostasinque
apud nos posse una
eflicere

duas personas etiam
unaque ratione
quidquid voluerint; ut vero ex sua hypostasi
unaquaeque naturaliter producat unam per-

actione artificiose

sonam per unam solam actionem, fieri non
potest, nisi partem, ut dictum est, exsistentiae
conferat, adeo ut duo sint principia, actiones
itidem duae, resque effecta composita. Unde
ergo illi unam personalem duabus personis
operationem tribuant, unumque principium
illa duo asserant, licet mirari.

47. Ipsa mens nostra, humanam dico, ra-
tionem ex seipsa gignit spiritumque emittit,
illam veluti nuntium motuum suorum ac cogi-
tationum, hunc ad corpus animandum ac
movendum, ipsamque rationem manifestandam
et exprimendam. Producuntur ergo una simul
a mente cum ratio tum spiritus, quorum altera
nuntiat extrinsecus quae genitoris sunt, alter
animat agitque corpus, quocumque prolator

voluerit. Spiritum autem a ratione procedere

1. ἀτοπημάτων» SKB. — 2. δὲ 2x SKB. — 3. Post τοιούτοις etiam ἀλλοχότοις add. SKB. — 4. ἀποδλέπουσι
SKB. — 5. χαθαροὺς KB. — 6. τὸ ἅγιον Πνεῦμα K. — 7. γὰρ : δ᾽ B om. SK, qui habent ἐροῦσιν. —
8. nom. SK. — 9. ὅμως : ὁμοίως SKB. — 10. καὶ sup. lin. P. — 11. αὐτὴ P. — 12. οὖν : εὖ B. —
13. ὁμολογήτωσαν PQ. — 14. βούλονται P. — 15. Ex πρωσωπιχὴν corr. A, suprascriplo 0; mox τὴν add.
SK ante ἐνέργειαν. --- 16. δύο om. Q. — 17. Ex συνναφαῖνον corr. P, suprascripto α. — 18. ἀγγέλει P.

— 19. xcl:om. B.

ἘΠ

449°.

an

mu

Pe 3 ee LET ὃς. ne

450.

412 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

causamque habere, nemo sanus unquam dixe-
rit; quorsum enim, cum ipse socius verbi sit
ad huius manifestationem, vicissimque a verbo
ipse manifestetur? Eodem modo sempiternum
Verbum una cum Spiritu producitur a prima
mente, nimirum a Patre, non tamen illud huic
causae est, ut sit, ut neque ipsum ab hoc
eandem accipit. Haec perinde ac nos atque
ante nos docet plane divinus Maximus imagi-
nem mirum in modum accommodans exem-
plari. Ut enim verbum in nobis nuntius est et
interpres motuum mentis, sic et divinum
Verbum magni consilii Patris angelus nuncu-
patur; ac quemadmodum spiritus in nobis
vitae motusque corporis principium est, ita
quoque divinus Spiritus, quippe cum vis ipse
sit qua vivunt, moventur, conservanfur, Sanc-
tificantur creaturae, vita appellatur. Ait igitur
divus ille vir, capite tertio tertiae Centuriae
Capitum gnosticorum“ x « Neque erat, neque
« est, neque erit verbum Verbo anterius : Ver-
« bum autem est, non mentis aut vitae expers,
« sed quod mente polleat ac vivat, quippe cum
« gienentem Mentem_ essentialiter subsisten-
«tem, Patrem habeat, vitamque essentiali-
« ter subsistentem, quae illi coexsistat, Spi-
« ritum sanctum ». Nota quomodo mentem
quidem gignentem nominet Deum ac Patrem,
Verbum vero ex ea genitum Deum ac Fillium,
vitam demum Spiritum sanctum, Filio coex-
sistentem, non ex eodem existentem. Atque id
ipsum est quod alius theologus αἰ" : « Ex
« Patre procedit et in Filio manet. »

48. Quod si divinarum personarum proces-
siones ratione principii remoti et proximi dum-
taxat inter se differant, iuxta Latinos, eo quod
Filius ex solo Patre sit, Spiritus sanctus ex
Patre per Filium, idque sit processio, ut aiunt,
idem igitur processio erit ac generatio, idem

vicissim generatio ac processio. Duo ergo

[274]
ἄν τις εὖ φρονῶν εἴποι Tore: πῶς γάρ, τὸ χαὶ
τῷ λόγῳ πρὸς τὴν φανέρωσιν συνεργοῦν χαὶ δι᾿

αὐτοῦ πάλιν αὐτὸ φανερούμενον; Οὕτω δὴ χαὶ ὃ

ἀΐϑθιος Λόγος συμπροῖϊὸν μὲν ἔχει τὸ Πνεῦμα παρὰ

τοῦ πρώτου νοῦ χαὶ Πατρός, οὗ υὴν αὐτὸς αὐτῷ ὅ.

\ 25 τ τ τὺ +, , EINS ’
τὴν αιτιᾶν TOD εἰναι πάρέχει, χαθάπερ ονὸξ παρ

αὐτοῦ ταύτην λαμδάνει. Ἡ᾿αῦτα θεολογεῖ μεθ᾽ ἡμῶν

x m \
τε χαὶ πρὸ ἡμῶν 6 θειότατος Μάξιμος. χαὶ τὴν"
εἰχόνα θαυμασίως ἐφαρμόζει3 τῷ ἀρχετύπῳ.

Καθάπερ γὰρ ὃ ἐν ἡμῖν λόγος ἀγγελός ἐστι τῶν
τοῦ νοῦ χινημάτων, οὕτω, χαὶ ὃ θεῖος Δόγος τῆς
, ER :
μεγάλης βουλῆς τοῦ Πατρὸς ἄγγελος ὀνομάζεται"
vg ES RE AS ἐς ΩΣ
za? χαθάπερ τὸ ἐν ἡμῖν πνεῦμα ζωτικόν ἐστι
\ x - ri x ζ -
χαὶ χινητιχὺν τοῦ σώματος, οὕτω χαὶ τὸ θεῖον
- x x x
Ilvsdux ζωοποιὸν ὑπάρχον χαὶ χινητιχὺν χαὶ συνεχ-
x ve ᾿ n , v2 ͵
τιχὸν καὶ ἁγιαστιχὸν τῆς χτίσεως, ζωὴ ὀνομάζεται.
εἰς - 4 6 6} εἰ [4 - ya ’ ) ,
Λέγει γοῦν ὃ εἰρημένος θεῖος ἀνὴρ ἐν χεφαλαίῳ
, - ,ὔ c ἊΝ Ὁ — me
τρίτῳ τῆς τρίτης ἑχατοντάδος τῶν Γγωστικιὺν
ν > v » “ ν - , ΄
« Οὗτε ἦν οὔτε ἔστιν οὔτε ἔσται τοῦ λόγου λόγος
ΝᾺ τὶ Μ a 57 vw
« ἀνώτερος" λόγος δὲ οὐχ ἄνους ἢ ζωῆς ἄμοιρος;
« ἀλλ᾽ ἔννους ? χαὶ ζῶν, ὡς γεννῶντα νοῦν ἔχων
> am ε - x r \ \
« οὐσιωδῶς ὑφεστῶτα, τὸν Ilarspx, χαὶ Lumv
2 = a en E S
« ϑφεστῶσαν οὐσιωδῶς * ἐνυπάρχουσαν, τὸ [Πνεῦμα

vo, 07 > \ m ,
« τὸ αγίον.». Opx νοῦν μὲν γέννωντα χαλούμενον

x 5 [N ’ N} ΝΑ ’ »"»
τὸν Θεὸν χαὶ [Πατέρα λόγον Ge γεννώμενον ἐξ
᾿
αὐτοῦ τὸν Υἱὸν καὶ Θεόν, ζωὴν δὲ ὃ τὸ Πνεῦμα τὸ
Ὁ 3 > >e > -
ἅγιον ἐνυπάργουσαν τῷ Υἱῷ, ἀλλ᾽ οὐκ ἐξ αὐτοῦ
δ Ἢ AN ge er er ,
ὑπάρχουσαν. Καὶ τοῦτό ἐστιν ὅπεο ἕτερος θεολόγος
τερον, δὲ x ; ἦς ae An
φησίν᾽ « Ex τοῦ [Πατρὸς ἐκπορεύεται nat‘ ἐν τῷ
«Υἱῷ 5 μένει».
- er ΕΣ , ’
Kira ἐμμέσῳ " καὶ ἀμέσῳ μόνον '" διαφέ-
“- δ x
ρουσιν al πρόοδοι τῶν θείων προσώπων χατὰ τοὺς
Λατίνους, τῷ τὸν μὲν Υἱὸν ἐκ μόνου τοῦ Πατρὸς
xx x \ - x x e_-
εἰναι, τὸ δὲ Πνεῦμα τὸ ἅγιον ἐκ Πατρὸς δι’ Υἱοῦ,
χαὶ τοῦτό ἐστιν ἣ ἐχπόρευσις nat! αὐτούς, ταὐτὸν
ἄρα τῇ γεννήσει ἢ ἐχπόρευσις χαὶ τῇ ἐχπορεύσει
- et) ἢ I r Hi

c , Ὁ rgr x
ἢ γέννησις. Δύο ἄρα ἐν τῇ Τριάδι υἷοί, ὃ μὲν ἐχ

l. τὸ χαὶ om. SKB. — 2. ἐφαρμόζει θαυμασίως B. 3. χαὶ sup. lin. A. — A. οὖν K. — 5. ἔνους Ρ. —
6 χαὶ P. — 7. χαὶ om. SKB, addito tamen δὲ post Υἱῷ in SK. — 8. Υἱῷ : θεῷ B. — 9. ἐνμμέσω P.-

10. μόνῳ SB. i

a) P..G., 1.90, 6. 1177 B-1180.A. b) Grego- Photii Conslantinopolitani liber de Spiritus sancli
rius Magnus, Dialogorum lib. II, ce. 38. Sie revera mystagogia (Ratisbonae, 1857), p. 90; I. B. Fran-
legitur in graeca versione,. Verum latinus Gregorii zelin, Examen doctrinae Macariü Bulgakow de
texius est eiusmodi: « Paraclelus Spiritusa Palre processione Spirilns saneli (Romae, 1876), p. 179.
semper procedil et Tilio ». Cl. I. Hergenroether,

το

{

4
E)
15

30

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33

μόνου τοῦ Πατρὸς γεννώμενος, ὃ δὲ ἐχ Πατρὸς δι᾿

Υἱοῦ, χαὶ ὃ μὲν τῷ Πατρὶ προσεχής ", ὃ δὲ τῷ

μὲν Υἱῷ προσεχής, τοῦ δὲ Πατρὸς υἵωνός 5. AA

τοῦτο ? τὸ θεολόγημα, μᾶλλον δὲ παραλήρημα,
x Γ ν

px τοῦ νῦν οὐχ ἠχούσαμεν.

μθ΄. "HT ἡ" αὐτή ἐστιν. ἀρχὴ τοῦ Υἱοῦ χαὶ

τοῦ ἁγίου ΠΠνεύματος, ἢ " ἄλλη χαὶ ἄλλη. Εἰ 8

EN 9

N [4 -} ΄ Ὁ pe Ὁ ai ‚4 \ ,
μὲν δὴ ἣ αὐτῇ, τοῦ Υἱοῦ δὲ δ" [Πατὴρ μόνος

> ΄ ν

ὶ τες , « \ , "
ἄρχη, καὶ τοῦ [Πνεύματος ἀρα ὃ [Πατὴρ μόνος" εἰ

δὲ ἄλλη χαὶ ἄλλη |", πῶς οὐ δύο ἀρχαί;

ν΄. Ἡ ὑπόστασις τοῦ Πατρός ἐστιν 1! ἀρχὴ τοῦ
ἁγίου Πνεύματος" ἔστι "2 δὲ καὶ ἄλλη ὑπόστασις,
EEE
τοὺς Λατίνους. Ἄλλη ἄρα χαὶ ἄλλη ὑπόστασις,

14

- ne ὦ and δ’ ῸΝ , k} \ \
τοῦ Viod, τοῦ ἁγίου Πνεύματος ἀρχὴ κατὰ

a Ber lie 0 a7 > ’ , ον
Ὅπερ ἐστιν ὑποστάσεις δύο, τοῦ Ilvsuuarog εἰσιν
ἀρχαὶ χατ᾽ αὐτούς. Δύο ἄρα "" τοῦ Ilveumards
Η δ᾽ 95 ον πίτυν τὸν
εἰσιν "5 ἀρχαὶ χατ᾽ αὐτούς.
ET Era, Zr

να΄. Ὁ Πατὴρ καὶ ὃ Υἱὸς oürus1T ἕν αἴτιον

ILS) ΄ ε ΓΖ , EBENEN
τοῦ ἁγίου Ilveumaros, ὡς ἕχαάτερος μόνος, ἢ ἄλλως.
nr x ΄Σ“2 a =) e € , ’ e ’
Εἰ μὲν δὴ οὕτως ἄμφω ὡς ἑκάτερος μόνος, ἑχά-

ἊΧ , er ,

τερὸς δὲ μόνος οὕτως ἕν αἴτιον ὡς ἕν πρόσωπον,
" v ν 18 e Δ Ε « Δ ΄

χαὶ ἄμφω ἄρα [ὃ οὕτως ἕν αἴτιον ὡς ἕν πρόσωπον,
{N , Ξ] τῶ ni Ὁ "»

χαὶ οὕτως ἀναζῇ Σαδέλλιος. Fi δὲ ἄλλως μὲν ἄμφω

Δ v 7 ae Σ , - " nr \

Ev αἴτιον, ἄλλως δὲ ἑκάτερος μόνος, πῶς οὐ δύο τὰ
6 ron \

αἴτια ; To γὰρ ἄλλως χαὶ ἄλλως χαὶ A διαφορὰ
.} 19 nt, x > x r

πάντως 3 δήπου χαὶ ἀριθμὼν συνεισάγει.
, ’ Ὁ , ’

νδ΄. "Ev τοῖς θείοις προσώποις ἕν ἐστι τὸ αἴτιον,

DEN 9.25 CHE EEE EU ASEE ,
ἢ οὐχ. Eu20. Εἰ μὲν δὴ ἕν ἐστι πρόσωπον αἴτιον,

ς.
S
ὧν
«
Ὁ
<

v x >
ἔχουεν τὸ ζητο ὃ Πατὴρ γὰρ δήπουθεν

x

v [4 \ 5
ἔσται μόνος" εἰ δὲ οὐχ ἕν, δύο * που "' πάντως

» \ v , ES m_>
ἔστα! τὰ αἴτιχ, χαθάπερ χαὶ τὰ αἰτιχτὰ δύο. Tooro

h ὩΣ
δὲ αὐτόθεν ἄτοπον ??.

1. προσεχὴς υἱός 5. --- 2. πόρρω νἱωνός SK

PQA; in P tamen add. in marg. alia manu
in idem reeidunt. — 19. πάντω: om. 5. — 20.

Post οὐχ ἕν habet A
infra positis punelis innuitur haee verba delenda esse. — 21. ποὺ:

" XT.-— MARCI EPHESII EAPITA SYLLOGISTICA. 113

erunt in Trinitate Filii, unus ex solo Patre
genitus, alter ex Patre per Filium, itemque
unus Patri proximus, alter Filio quidem proxi-
mus, a Patre vero remotus, nepos scilicet. At
vero istiusmodi de Deo ratiocinatio, seu potius
deliratio, hactenus nondum audita est.

49. Aut idem est principium Filii sanctique
Spiritus, aut aliud et aliud. Ouod si idem,
cum solus Pater sit Filii principium, pro-
fecto etiam Spiritus solus Pater principium
erit; sin autem aliud et aliud, quomodo non
duo principia habebuntur?

50. Patris hypostasis principium est sancti
Spiritus; est autem et altera hypostasis, Filii
nimirum, sancti Spiritus principium secundum
Latinos. Ergo altera et altera hypostasis, id
est duo hypostases, duo sunt Spiritus princi-
pia iuxta illorum doctrinam. Duo igitur ponunt
Spiritus principia.

51. Pater et Filius sic unum sunt sancti
Spiritus principium ut alteruter solus, aut
secus. Ac si quidem ita ambo, quemadmodum
alteruter solus, cum alteruter solus sic unum
sit principium, ut est una persona, profecto
ambo ita sunt unum principium, ut sunt una
persona, atque sic reviviscit Sabellius. Si vero
aliter quidem ambo unum principium, aliter
vero alteruter solus, quomodo non duo erunt
principia? Siquidem aliter et aliter atque dif-
ferentia nulli dubium quin numerum etiam
inferat.

52. In divinis personis aut unum est prin-
cipium, aut non unum. Ätqui si una quidem
persona principium est, habemus quod quae-
ritur, nam Pater proculdubio solus erit. Sin
autem non unum, duo sane omnino erunt
principia, ut duo sunt ea quae oriuntur ex
principio. Id autem absurdum esse, res ipsa
per sese loquitur.

: υἱωνὸς πόρρω B. — 3. τοῦτο om. SKB, sed in B habelur

τόδε post θεολόγημα. Praeterea propositio haece : ᾿Αλλὰ τὸ θεολόγημα — οὐχ ἠχούσαμεν ponitur in SK
initio capitis sequentis. — ἃ. ἢ on. PQA. —5. ἡ om. S.— 6. ἢ : ἡ P. — 7. καὶ ἄλλη om. K. — 8. εἰ

7 P. — 9. 5 om. SK. — 10. χαὶ ἄλλη om. A. — 11. Zorıv PQA. — 12. ἐστὶ A. — 13.7 om. SKB. —
14, εἰσὶν τοῦ Πνεύματος 5. — 15. δύο ἄρα — κατ᾿ αὐτούς ad marg. add. alia manu P. — 16. εἰσιν om.

B, sed add. ai ante ἀρχαὶ. Praeterea hane habel ad marg. adnolationem de postrema illa proposi-
tione : "Eorx& πω: περιττὸν τὸ ἐπαναληφθέν. — 17. οὕτως om. P. — 18. χαὶ ἄμφω ἄρα — ὡς ἕν πρόσωπον Om.

ἑκάτερος οὕτως ἕν αἴτιον ὡς ἕν πρόσωπον, {τᾶ verba

δύο που πάντως ἔσται, Sch

δήπου SK: om. B. — 22. Ad marg.

in uno P aliud caput, et alia quidem manu, subiungitur, videlicet :
Τοῦ αὐτοῦ. + Ei ᾧ συνάπτεται πατὴρ χαὶ υἱός, τούτῳ διίσταται χαὶ ἀμφοῖν τὸ πνεῦμα τὸ ἅγιον, Πατὴρ δὲ

en, Ἦ : u Sr Tee ER mies R -
χαὶ Υἱὸς τῇ οὐσίᾳ συνάπτεται τὸ Πυνεῦμχ ἄτχ To ἅγιον nal ἀμφοῖν τῇ οὐσία διΐσταται. Τοῦτο δὲ Μαχεδονιανῶν.

wis

450°,

a

᾿'
:
ἢ
1
|

A1A DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. [276]

53. Si causa proxima potior sit ac propior
mediata, qui fit, ut cum toties dicatur Spiri-
tus ex Patre procedere, raro admodum verba
per Filium apponantur? Quid est, cur potior
propiorque causa sileatur, minor vero ac
remotior semper exprimatur? Ac quo pacto
non duo erunt principia, ubi et potius et
minus, propius et remotius locum habent?

54. Filius causa est sancti Spiritus aut
ratione naturae aut ratione hypostasis. Quod
si ratione naturae, cum natura tribus eadem
sit, communis tribus erit causa, sicque Spiri-
tus ipse se emittet vel alterum. Si vero Filius
causa est ratione hypostasis, cum alia sit eius
hypostasis, alia vero Patris, alia itidem ipse
erit causa atque Pater aliudque principium.
Ergo duae hypostases erunt causae, ac proinde
duo etiam principia.

55. Vis illa producendi Spiritum in Patre et
Filio una eademque cum sit secundum Lati-
nos, essentialis profecto erit ac naturalis :
huius vero expers erit Spiritus sanctus, quippe
qui nullam aliam producat personam. Atqui ut
ea quae eiusdem virtutis sunt, eiusdem natu-
rae sint oportet iuxta theologos Patres; sic
vicissim quae non eandem essentialem virtu-
tem habent, prorsus necesse est, ut ne
eandem quidem naturam habeant, atque ita
Spiritus sanctus excluditur a communi Patris
Filiique essentia utpote a communi quadam
essentiali virtute exclusus. At vero nos, ut
eiusdem essentiae, sic etiam eiusdem virtutis
esse sanctam Trinitatem probe scimus,
unamque trium personarum potentiam prae-
dicamus, quemadmodum et unam essentiam,
novos istos pneumatomachos valere multa
dicentes.

56. Patris proprietates sunt, secundum
theologos Patres, quod ingenitus sit, quod
gignat, quod emittat. Quod si harum una, emit-
tendi nimirum, Filium participat, quae est
Latinorum sententia, Spiritum vero penitus
privet, maiorem Pater societatem cum Filio
habebit quam cum Spiritu sancto, ideoque, ut

νγ΄. Εἰ τὸ ἀμέσως αἴτιον μᾶλλον <alrıov> !

x > 7. Dre ᾿ ΙΝ 4 Ξ 4 6}
χαὶ ἐγγύτερον τοῦ ἐμμέσως, διὰ τί τοσαυτάχις Ex
τοῦ Πατρὸς ἐχπορεύεσθαι λεγομένου τοῦ ΠΙνεύ-

7 x "᾿ς ᾿ \

ματος, ὀλιγάκις τὸ di Υἱοῦ mapevriberar; Διὰ τί
x - 6 x 5 , - x x
τὸ μᾶλλον αἴτιον καὶ ἐγγύτερον σιωπᾶται, τὸ δὲ
κα N {2 >‘ ΄ a x >
ἧττον χαὶ πορρώτερον ἀεὶ λέγεται: Πῶς δὲ χαὶ οὐ
δύο τὰ αἴτια, ἐν οἷς τὸ μᾶλλον χαὶ Arrov? χαὶ
ἐγγύτερον χαὶ πορρώτερον χώραν ἔχει;
νδ΄, ὋὉ Υἱὸς αἴτιος τοῦ ἁγίου Πνεύματος τῷ
Wi - ΄ .* ra κν Ὁ e ΄ he}
λόγῳ τῆς φύσεως, ἢ τῷ λόγῳ τῆς ὑποστάσεως. Εἰ
υὲν δὴ τῷ λόγῳ τῆς φύσεως, φύσις δὲ A αὐτὴ τοῖ
υὲν δὴ τῷ λόγῳ τῆς φύσεως, φύσις δὲ ἣ αὐτὴ τοῖς
τρισί, κοινὸν ὃ ἔσται τοῖς τρισὶ τὸ αἴτιον χαὶ
προθαλεῖ καὶ { τὸ Πνεῦμα ἑαυτὸ ἢ ἕτερον" εἰ δὲ
τῷ λόγῳ τῆς ὑποστάσεως ὃ Υἱὸς αἴτιος, ἑτέρα ὧν
ὑπόστασις παρὰ τὸν Πατέρα, ἑτέρα ἔσται παρὰ τὸν

Il t PT 7 ige RN Er e ,
ατέρα αιτια χαι ἐτεραὰ aan ονο ἀρὰ ὑποστα-

A Sn a re
σεις ὃ αἴτιαι, χἀντεῦθεν δὴ χαὶ δύο ἀρχαί.
Ξ R ἧς
νε΄. Ἣ προδλητιχὴ δύναμις ἐν ΠΙατρ! χαὶ Υἱῷ
, ER DEE \ ΝΣ τε
μία χαὶ 7 αὐτὴ ὑπάρχουσα χατὰ τοὺς Λατίνους,
Φ᾽ ın 3 ᾿ 4 \ 22 ‘ ΕΝ x
οὐσιώδης ἐστὶ πάντως χαὶ φυσιχή᾽ ταύτης GE τὸ
5 \ ι -
Πνεῦμα τὸ ἅγιον λείπεται, μηδὲν ὃ ἄλλο προύάλ-
λον ᾿ πρόσωπον. Ἀλλ᾽ ὥσπερ τὰ τῆς αὐτῆς δυνά-
Fr \ m EL rt “ SER,
μεως ὄντα, χαὶ τῆς αὐτῆς οὐσίας εἶναι ἀναγχη
\ x , , - x - ’
χατὰ τοὺς θεολόγους Πατέρας. οὕτω χαὶ τοὐναντίον
\ \ \ EN RESET > x
τὰ μὴ τὴν αὐτὴν οὐσιώδη δύναμιν ἔχοντα, μηδὲ
> x ’ 4 > ’ x [v2 318
τὴν αὐτὴν οὐσίαν ἔχειν ἀνάγχη. καὶ οὕτως ἀλλο-
τ x ἘΞ In ra Seen
τριοῦται τὸ Πνεῦμα τὸ ἅγιον τῆς χοινῆς οὐσίας
Πατρὸς καὶ Υἱοῦ, τῆς χοινῆς οὐσιώδους δυνάμεως
»" ’ ᾿ - dh 2 fr
ἀλλότριον ὄν. AAN ἡμεῖς ὥσπερ ὁμοούσιον, οὕτω
x nr v x c , in x ͵
χαὶ δμοδύναμον ἴσμεν τὴν ἁγίαν Τριάδα, χαὶ μίαν
Α Ν᾿ PR = N
δύναμιν τῶν τριῶν χηρύττομεν ὥσπερ χαὶ μίαν
-" ες 4 -
οὐσίαν. τοῖς νέοις τούτοις || πνευματομάχοις ἐρρῶ-

,

σθαι πολλὰ φράσαντες.

΄ m

x x

vo‘. Ιδιώματα τοῦ Ilarpoz εἰσι χατὰ τοὺς
θεολόγους Πατέρας ἥ τε ἀγεννησία !? χαὶ τὸ γεννᾶν
χαὶ προδάλλειν. Εἰ οὖν ἑνὸς τούτων, τοῦ προύάλ-

- - - em 17 \ x
λειν φημί, χοινωνεῖ τῷ | τῷ 135 χατὰ τοὺς Λατίνους,

’ “ ΤΣ ΠΣ
τοῦ δὲ Πνεύματος πᾶσι διΐσταται, πλείονα ἄρα ""

τὴν χοινωνίαν ὁ Πατὴρ ἔχει πρὸς τὸν Υἱὸν ἣ

I. Alterum αἴτιον om. omnes, add. tamen ad marg. alia manu in P, ac recte quidem. — 2. καὶ τὸ

ττον Q 3. χοινὸν : χὰν B, ubi editor intra uneinos add. : io - ως : zoryöy. — Zi. χαὶ Om. KB. —

5 αἰτία om. Q, loco vacuo reliclo. — 6. ὑποστάσεις om. B. — 7. τοὺς om. B. — 8. τῷ μηδὲν B. —

B 12. ἀγεννεσία P.

praepostere posita. — 14. πλεῖον ἄρα P.

? ar 2 IR ἊΣ 2 2 ὃ ͵ ER,
ροθάλλειν SKB. — 10. οὐσίας πατρὸς χαὶ υἱοῦ τῆς χοινῆς ad marg. alia manu P. — 11. τούτοις τοῖς νέοις

13. τῷ vlo χοινωνεῖ P, sed suprascriptis lilleris β x monemur verba illa fuisse

Ϊ
"

5

ἐ

1:

2

2

3

rn » x Ὁ x gu
πρὸς τὸ Πνεῦμα τὸ ἅγιον!, * χαὶ ἐξ ἀνάγχης πλείονα

E

22 x x "» x 5
τὴν ἑτερότητα πρὸς τὸ Πνεῦμα τὸ ἅγιον ἢ πρὸς

,

τὸν Viov. Καὶ τί ἔτι Μαχεδονίῳ Λατῖνοι μέμφον-

ται, χαθαρῶς αὐτοὶ πνευματομαχοῦντες ?;

ΜΆΡΚΟΥ TOY ἘΦΕΣΟΥ͂ ΔΙΆΛΟΓΟΣ ΟΥ̓
Ἢ ΕΠΙΓΡΆΦΗ 14 TINOS, Ἢ ΠΕΡῚ THX
ἜΝ ΤΩ ΣΥΜΒΟΛΩ ΠΡΟΣΘΗΚΗΣ'

ΟῚ

Aartivos. Θαυμάζω πῶς ὑμῖν ἐγχαλεῖτε περ

-

h
τῆς ἐν τῷ συμδόλῳ προσθήχης, ὅπου γε ἢ δευτέρα

πρώτης

SO ΣΕ. ͵
π ταρα δέδωχε", προσθήχαις

x

© τῶν οἰχουμενιχῶν σύνοδος ὅλον τὸ τῆς

= σύμδολον ἐναλλάξασα

τε ἐπαυξήσασα χαὶ τἄλλα" πρὸς τὸ σαφέστερον

ἀναπτύξασα᾽ ὥστε οὐδὲν ἣ περὶ τὴν λέξιν ἐναλ-

- x
᾿λαγὴ! λυμαίνεται * τοῖς σῴζουσι τὴν ἀχρίδειαν

τῶν δογμάτων.
Γραιχός. Τοῦτο μὲν οὕτως ἔχειν διολογοῦμεν
x

Se ER x ξ
χαὶ τὸ τῆς δευτέρας συνόδου σύμδολον ἐνηλλαγμένον

εἶναι πρὸς τὸ τῆς πρώτης χατὰ τὴν λέξιν οὐχ

1. πρὸς τὸ ἅγιον Πνεῦμα τὸ ἅγιον P. —

χαὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος λέγεται, χαὶ

ὑποστάσεις" μία μορτή, τρίχα ὀνόματα" μία οὐσία. τ'

τοξῖς

ἰδιότητες" μίχ χάοις, τρεῖς ὁμολογίαι"

H λαμπρότητες.
adnotatio satis curiosa a librario,

μία πίστις, τρεῖς
ut videtur,

ο΄ ἐνισ ηθείς

γέλωτα ὀφλησχάνων καὶ ἀέρα παίων γελοίως" τὴν γὰρ
παιδαρίοις παρίημι χαταγελᾶν nal διασύρειν ἐν Ölen :
᾿Εφέσου Λατῖνος χτὰλ.; in P : τοῦ αὐτοῦ

ι τὰ ἄλλα I. — 4. παραλλαγὴ 1.

a) Parisinus 1218, f. 133-137 (= P). — Iosephi
Hergenroether editio haud integra apud Migne,
P.G.,t. 160, c. 1100-1101, adhibito codice Monacensi
. 3256, f. 587-290 (= H). — Jasonis monachi edilio in
periodico Σωτήρ, t. 12 (Athenis, 1889), p. 235-247,

X. — MARCI EPHESII DIALOGUS DE ADDITIONE.

τίνα μοναδιχῶς; —

Haec autem ad Marcum minime pertinere,
subiuncta, his
ἥ ἀντειπεῖν γε τολυήσας, πᾶσι τοῖς λόγων ξυνιεῖσι χαὶ

(Sie) ὃς γε ἀπαντῆσαι μὲν αὐτοῖς οὐχ ἐτόλμησεν ἀτεχνῶς, σιωπὴ (510) δὲ αὐτὰ

1. Titulum exhibeo prout habetur in H; I sic habet :
: Aativos, 7

ἄλλην ἀναρμοσ

415

prorsus necesse est, maiorem diversitatem a
Spiritu sancto quam a Filio. Et quidnam tan-
dem Macedonio Latini vitio vertunt, dum ipsi
apertissimi evadunt pneumatomachi?

Re

MARCI EPHESII DIALOGUS DE ADDITIONE
AD SYMBOLUM A LATINIS FACTA.

- MARCI ARCHIEPISCOPI EPHESIT DIALO= -paris.12ı8

GUS,.GUI TITULUS ZATINUS, SIVE DE
ADDITIONE AD SYMBOLUM.

Latinus. Miror quod nos vituperetis propter
additionem ad symbolum, quandoquidem se-
cundasynodusoecumenicatotum primae synodi
symbolum nobis tradidit immutatum, additio-
‘nibus auctum, alioqui maioris claritatis gratia
explicatum. Itaque verborum immutatio nihil
laedit,
servetur.

dummodo accurata dogmatum ratio

Graecus. Rem ita se habere fatemur, neque
ignoramus secundae synodi symbolum, com-

parate ad illud quod prima condidit, esse

-

2. In SKB subneectitur, in S quidem ut pars eiusdem capitis,
in KB vero tanquam caput LVII, rarum quiddam ae singulare, videlicet :

Tivz τριαδικῶς

Μία φύσις, plz πρόσωπα"

ἔλλαμψις,

in A eallur

μέα δόξα, τρεῖς antivss’ iz
perspicuum est. Praeterea,

verbis RE Βυησσαρίων ὁ

ἐπιστήμη: γέλωτα δήπγυθεν ὥπλησε,
παριεὶ
τίαν αὐτοῦ χαὶ σχιότητα (lege σκαιότητα)

r

Τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Μάρχου ἀρ

p
} 2. παρέδωχε I. — 3. χαὶ ἄλλα H:

τρὶ χτλ. — 2.

ad fidem codieis 410 Vatopedii inmonte Atho (=I).
Exstat idem Dialogus in codice Monacensi 145,

f. 200-202, exaratus anno 1443, eo ipso scilicet
tempore, quo ab auctore en est Dialogus;

item in codice Iberorum 388, f. 8

{1588

\
or

ἘΠ 184:

A416

quoad verba immutatum; verumtamen quod
Patribus illis symbolum immutare utique li-
cuerit, non ideo id tibi licere censemus.

Latinus. Quid ita, quaeso?

Graecus. Primum quidem, quia illi synodus
oecumenica erant, tibi vero id neutiguam com-
petit, licet quam maxime Papam vendites
eiusque primatum. Deinde tum utique licuit,
cum nondum erat vetitum; tibi vero, qui addi-
tionem molitus es, cum iam res esset prohibita,
nihil omnino prohibet quin obnoxius sis exse-
crationibus a Patribus pronuntiatis.

Latinus. Quandonam, obsecro, id prohibi-
tum fuit, et cuius rei gratia?

Graecus. Ego totam tibi rem accurate dicam.

Sehe
er - ἊΝ

DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

Post illam fidei expositionem a prima synodo

factam, multae variaeque fidei expositiones a
diversis synodis conditae sunt ad abrogandam
consubstantialitatem, quae quidem irritae
factae sunt. Secunda vero synodus, quae et
oecumenica fuit et primae sententiam accurate
servavit, peculiarem excudit expositionem,
hanc nimirum, qua nunc nos quidem sine
additione utimur, vos vero cum additione; ex
his tamen duabus synodis neutra ullo decreto
prohibuit ne immutatio fieret. Quare in tertia
oecumenica synodo fidei symbolum prolatum
est a Nestorii sectatoribus conditum, haereseos
pravitate imbutum, quo uti non verebantur in

Ouod

perlectum cum Patres audivissent ac iudicas-

quibusdam per Lydiam baptizandis.

sent non iam tolerandum esse, ut a quolibet
symbolum immutaretur, decretum illico tule-
runt, ne quis deinceps auderet immutare fidem
a Patribus definitam seu fidei symbolum. Oua-
propter beatus Cyrillus data ad loannem
Antiochenum epistola, cum ea quae decrevisset,
probe sciret (ipse enim magnae illi synodo

praefuit), « Nullo modo », inquit‘, « patimur

l. τοὐτόγε I. — 2. τῶν ἁγίων mar. I. — 3. ἐπεχώλυτο I. — A. τὸ πᾶν
in P prolixum scholion, quo foliorum 133° - 135 orae'penilus oceupanlur. Illud negligendnm censui,
quia nihil asiud est nisi pars oralionis a Bessarione habilta die prima Novembris anni 1438, quae
integra exslal in Aetis. Vide edilionem romanam anni 1864, p. 95 54. — 5. ἠχύρωνται I. — 6. διάνοιαν I.
7. δὲ om. I. — 8. προσηνέχθη I. — 9. ἐχδεδομένην I. — 10. Post αἱρέσεως add. αὐτῶν I. — 11. τοῦτο οὖν I. 4
— 12. ἁγίων add. I. — 13. Κύριλλος Ἀλεξανδρείας I. — 14. τὴν οἰχείαν εἰδὼς ἀπόφασιν om. 1. 5
H
Pt. 77576. 180008 3

[278]

dyvooduev' οὐ μὴν ὅτι γε ἐκείνοις τοῖς πατράσιν
ἣν ἐναλλάξαι τὸ aumboAov, ἤδη καὶ σοὶ τοῦτο
ἐς το

εἶναί φαμεν.

Aortivog. Διὰ τί δή;. :

er

μὲν ὅτι ἐχεῖνοι σύνοδος οἰκου-

Γραιχύς. Πρῶτον

Ν xr vol m 1 » Δ EN st.
μενικὴ σὰν, 091 SE TOUTQ ᾿ οὐ πρόσεστι, χὰν ὁτι

"Ὁ ΔΚ ΜΝ (Ὁ,

ἦ ἢ , =
μάλιστα τὸν Πἅπαν αὐχῆς nal τὸ ἐχείνου πρωτεῖον.

Ν , \ rw ’ 2? , x
ἔπειτα τότε μὲν ἐξῆν οὐ γάρ πω χεχώλυτο᾽ σοὶ
οι 1 x Ὁ \ 2) 24

δὲ μετὰ τὸ χεχωλῦσθχι τὴν προσθήχην τολμήσαντι
ἃ σαν " BIN: \ > ΄ ΄ .
λόγος οὐδεὶς συγχωρεῖ τὸ μὴ οὐχ ὑπεύθυνον εἶναι

- > , x = 9 ’ -
ταῖς ἐχφωνηθείσαις ὑπὸ τῶν 5 πατεέρὼν ἀραῖς.

Aurivog. [16τἰ γὰρ δὴ xenwAuro? χαὶ διὰ
ποίαν αἰτίαν; \

Γραικύς. 'Eyo σοι ἐρῶ τὸ näy! ἀχριδῶς. Merk
τὴν παρὰ τῆς πρώτης συνόδου τῆς πίσιεως ἔκθεσιν

λλ x \ > 124 Of 1 > θέ - ’
πολλαὶ καὶ διάφοροι πίστεως ἐχθέσεις γεγόνασιν
ὑπὸ διχφόρων συνόδων περιαιροῦσαι τὸ διλοούσιον.

δευτέο
οευτερα

τς

"AM ἐκεῖναι μὲν ἠκυρώθησαν ἢ, ἢ ὃ
σύνοδος οἰκουμενική τε οὖσα χαὶ τὴν τῆς πρώτης
Sy 6 Ε δῶ λ πᾷ ΩΣ ἢ BEN ,
ἔννοιαν ® ἀχριδῶς φυλάξασα ἔκθεσιν ἰδίαν πεποίη-
ται ταύτην, ἣ νῦν ἡμεῖς μὲν ἄνευ προσθήκης
A , « - ΔΑ \ m r 5 > ΄
χρώμεθα, ὑμεῖς δὲ μετὰ τῆς προσθήχης" οὐδετέρα
ni 7 a - " - λας 9. \ 4 [2

δὲ ὅλως ἀμφοῖν ταῖν συνόδοιν οὐδειλίαν κώλυσιν
Ν ᾽ -- Ψ' νυ ΕΥ̓ Ὁ ,
διωρίσατο τῆς μεταποιήσεως. Ὅθεν ἐπὶ τῆς τρίτης
᾿ ἐξ N , ᾿

οἰχουμενικῆς συνόδου σύμόολον πίστεως προη-
!, 8 x - \ , , Σ
νέχθη ὃ παρὰ τῶν τὰ Νεστορίου φρονούντων ἐχδε-

1
10 δόξαν, δι’ οὗ

! v \ - ᾿
δουένον ὃ, ἔχον τὴν τῆς αἱρέσεως

”
καὶ βαπτίζειν ἐτόλμων ἐν τῇ Λυδίᾳ * τινάς.
φὰς ΤΑ Re IE ᾿
Τοῦτο !! οἱ πατέρες ἀνεγνωσμένον ἀχούταντες al

3

τς

» > x v , > x m ,
οὐχ ἀνεχτὸν ἔτι χρίναντες ὑπὸ τοῦ βουλομένου
Ber x ’ [3 δ5ὴλ Αι 3» 1
μεταποιεῖσθαι τὸ σύμθολον, ὅρον εὐθὺς ἐξήνεγχαν,
125

x -

Be ENG δὶ “δ ἰῷ Nee
BANZETL UNDEVR τολμᾶν ἐναλ ATTEIV τὴν υπὸ τῶν

, = ἢ ἐν
Πατέρων ἐχτεθεῖσαν πίστιν ἤτοι τὸ τῆς πίστεως =

olußorov. Ὅθεν χαὶ ὃ μαχάριος Κύριλλος 13 ἐν τῇ

x x ’ ' ’ ‘ > Sm N ΕῚ ᾽᾿
πρὸς τὸν ᾿Αντιοχείας ᾿Ιωάννην ἐπιττολῇ τὴν οἰκείαν.
ES ET, EN N 5 ΚΝ
εἰδὼς ἀπόφατιν Γ΄ (αὐτὸς γὰρ ἦν ὃ τῆς μεγάλης
Ξ a , EN Br
ἐχείνης συνόδου πρόεδρος) « ART’ οὐδένα » φησί
g

« τρόπον σαλεύεσθαι ἀνεχόμεθα τὴν ἐχτεθεῖσαν ὕπὸ

ἊΝ

: τοῦτο I. Ad hune locum habelur

- . - ἊΝ x m ΄
« τῶν Πατέρων ἡμῶν πίστιν ἤτοι τὸ τῆς πίστεως
ET Re
σύμδολον, οὔτε μὴν ἐπιτρέπομεν ἑαυτοῖς ἢ ἑτέ-
ἢ λέξιν ἀμεῖψ ὧν ἐγχειμένων ἐχεῖσε, ἢ
ροις ἢ λέξιν ἀμεῖψαι τῶν ἐγχειμέ σε, ἢ
= = en A: Ξ'
μίαν γοῦν παρχαῤῆναι συλλαθήν, μεμνημένοι τοῦ
a el Il
λέγοντος - Mn) μέταιρε ὅοια αἰώνια, ἃ ἔθεντο

x

Mensen >

x -
οἱ πατέρες σου" ob γὰρ ἦσαν αὐτοὶ ol λαλοῦντες,
Ὁ
SS 2 ς ESS, FEST;
« ἀλλὰ τὸ Πνεῦμα τοῦ Θεοῦ καὶ Ilaroos, ὃ ἐχπο-
2 >. τὶ "Ὁ an, m
« ρεύεται μὲν ἐξ αὐτοῦ, ἔστι δὲ οὐχ ἀλλότριον τοῦ
Bu = ; Ἰ εν ντς
« ΥἹοὺῦ χατὰ τὸν τῆς οὐσίας λόγον ». ᾿Αχούεις ὡς
3 a le \
οὐ τὴν διάνοιαν μόνον, ἀλλὰ nal! λέξιν χαὶ συλ-
= ER ᾿ 3
λαδὴν χωλύει μεταποιεῖν Te? χαὶ παραβαίνειν ὃ;
τὰ > [4 ,᾿ . - A c 4 5
« Οὐχ ἐπιτρέπομεν » φησίν « ἑαυτοῖς ἢ ἑτέροις »,
= ὃς 7 ᾿
ὡς EX προσώπου τῆς συνόδου πάσης" χαίτοι γε
k , > er N x Fi
olnouuevinn σύνοδος ἦσαν, ἀλλ᾽ αὐτοὶ τὸν ὅρον
YA 67 ’ x x N ἦ
ἔθεντο τῆς χωλύσεως χαὶ τὰς φοιχώδεις 1 ἐχείνας

er 2 Ε) 5 ’ -
ἐξεῖπον ἀράς. Ei οὖν ἑχυτοῖς οὐχ ἐπιτρέπουσι, πῶς

τ

ἐπιτρέψουσι Goal”; Τοῦτο δὲ χαὶ ἔργοις αὐτοῖς
ἔδειξαν. τὴν γὰρ τῆς Θεοτύχου φωνήν, ὑπὲρ ἧς
Ἶ αὐτοῖς 5 ἀγὼν ἅπας ὅ, οὐχ ἐτόλμιησαν τῷ συμέόλῳ
20 προσθεῖναι, ἀλλὰ χαὶ αὐτοὶ χαθὼς 7 πρότερον
%

᾿ ἔλεγον χαὶ ἡμεῖς ἄχρι τοῦ νῦν λέγομεν: "Ex Ilvev-

᾿ς μάτος ἁγίου καὶ Παρίας τῆς ΠΙαρθένου.
“Ταύτας μοι τὰς φωνὰς τοῦ ὃ μεγάλου Κυρίλλου
μαρτυρίαν ἀχοιόῇ τε χαὶ σαφεστάτην " ἔχε τῆς
35 αὐτοῦ γνώμης, ἣν εἶχε περί τε τοῦ θείου συμθόλου
χαὶ τῆς τοῦ ἁγίου Πνεύματος ἐχπορεύσεως" τὸ μὲν
γὰρ σύμέόολον ἀπαράθατον εἶναι zul χατὰ λέξιν zul
συλλαδὴν βούλεται" τὸ Πνεῦμα δὲ τὸ ἅγιον ἐκ τοῦ

Πατρὸς μὲν ἐχπορεύεσθαι θεολογεῖ, τοῦ δὲ ΥἹοῦ
f

5 5 PEN ΣῈ 5
τερον ἢ σαφέστερον; Θαυμασίως δὲ καὶ ἄμφω χατὰ
[2 ῳ ΄ -
ταὐτὸν ἔθηκεν, ὥσπερ προψητιχῷ πνεύματι προορῶν
τ᾿ ; RE

τοὺς ᾿Ιταλοὺς ὑμᾶς ἀμφότερα παραύδησομένους

- , ec Y Ἵ € x
οὕτω χαὶ τῶν μελλόντων οἱ ἅγιοι τὸ χαθ᾽ αὑτοὺς

᾿ 5 n ER:
Tasrag!! δεξάμενοι τὰς φωνὰς χαὶ ol τῆς Ἄνα-
- 5 , ’ a ’ “6. ι
τολῆς ἐπίσχοποι πάντες, ἐπὶ ταύταις συνέδησαν χαὶ
τ SERRERN: Sr,

τὴν εἰρήνην ἠσπάσαντο. Φασὶ γοῦν διὰ Θεοξωρή-
= ; Sr; ? R

τοὺ γράφοντος ταῦτα᾽ « "lv χοινῷ ἀναγνόντες τὰ
12

’ , Ser
0 « αἰγύπτια 1? γράμματα χαὶ ἐξετάσαντες αὐτῶν

1. τὴν ante λέξιν contra codieis fidem add. I.

a) Prov. xxıı, 28.

X. — MARCI EPHESII DIALOGUS DE ADDITIONE. 417

Ἵ

« ut abaaliquo fides a Patribus nostris edita,
« sive fidei symbolum, concutiatur; neque
« enim aut nobis ipsis aut ulli omnino alteri
« vel unam voculam eorum quae ibi ponuntur
« immutare aut unam etiam syllabam praeter-
« ire permittimus, memores eius qui dixit®:
« Ne transferas terminos aeternos, quos posue-
« runt patres tui. Neque enim ipsi locuti sunt,
« sed Spiritus Dei ac Patris, qui procedit
« quidem ex ipso, non est tamen alienus a
« Filio secundum essentiae rationem ».
Audisne? Non sententiae dumtaxat, verum
etiam vocis aut syllabae immutationem trans-
gressionemque vetat. Neque nobis, inquit,
ipsis, neque aliis permittimus, nomine scilicet
totius synodi. Tametsi oecumenica synodus
erant, tamen ipsi decretum prohibitorium tule-
runt, horrendasque illas pronuntiarunt exse-
crationes. Quod si sibimetipsis non permittant,
ecquid tibi permittent? Idque re ipsa monstra-
runt. Nam vocem illam Deiparae, pro qua tota
ipsis concertatio fuit, non sunt ausi addere
symbolo, verum ipsi sicut antea dixerunt, et
nos huc usque dicimus : De Spiritu sancto ex
Maria Virgine. Haec magni Cyrilli verba mihi
habeto pro accurato manifestissimoque illius
sententiae testimonio, quam tum de divino
symbolo tum de sancti Spiritus processione
tenebat : symbolum enim inviolabile manere
et quoad vocem et quoad syllabam iubet, Spi-
ritum vero sanctum ex Patre quidem proce-
dere, Filii vero proprium esse utpote consubstan-
tialem pronuntiat. Ecquid ea re clarius vel
manifestius? Utraque etiam mirifice simul
posuit, ac si prophetico spiritu praevidisset
vos Italos utraque esse violaturos. Sic sancti
et futura soli praesentire et secutura mala prae-
cavere noverant! Huiusmodi verba amplexi
ipsi Orientis episcopi omnes, in haec coaluere
pacemque inivere. Aiunt siquidem per Theo-

om. I. — 3. παραθαίνειν : ἐναλλάσσειν I. —

h. χαὶ τὰς φριχώδεις ἀρὰς usque ad verba Λατῖνος. Οὔχ, ἀλλ᾽ ἑτέραν pag. 113, om. I, quia jam habebanltur,
ait, in aliis Patrologiae tomis. Mira profeclo melhodus edendi auelorum opera! — 5. σοὶ ἐπιτρέψουσι
T.— 6. ἅπας om. I. — 7. χαθὰ I. — 8. τοῦ μαχαρίου χαὶ μεγάλου 1. — 9. ἀχριδῆ Te χαὶ σαφεστάτην

ἀχριδεστάτην I. — 10. τί οὖν τούτου I. — 11. ταύτας δὲ I. — 13. τὰ Αἰγυπτίων 1.

Ἧς

21.4135;

418

doretum haec scribentem* : « Perlectis publice
« ex Ägypto litteris, earumque sensu accurate
« perpenso, dictis concordia esse, quae inde
« mittebantur, reperta sunt. Nam nobilitate
« evangelica nitent : Deus quippe perfectus et
Dominus noster lesus

« homo perfectus

« Christus in illis praedicatur, et Spiritus
« sanctus non ex Filio aut per Filium existen-
« tiam habere, sed ex Patre procedere, pro-
« prius vero Filii, utpote consubstantialis,
« appellatur ». Vides quatenus illud non alie-
Filio

intellexerint? Ouin etiam cum Nestorius in

nus a secundum essentiae rationem
suo symbolo dixisset : « Spiritus sanctus nec
« Filius est, nec per Filium existentiam sorti-
«tur», magna illa synodus dictum admisit nec
quidquam reclamavit neque vituperavit; quo fit,
ut placitum illud tamquam suum comprobarit.
Sin enim secus, quomodo tacuisset? Itaque
volo te scire, tertiam oecumenicam synodum
primam esse, quae prohibitorium decretum
tulerit in interpolantes symbolum, primamque,
quae vestram doctrinam respuerit ac damnarit
per dictum Nestorii, quod sibi ut proprium
adscivit. Noli ergo iam quaerere alteram syno-
dum, quae id permiserit : semel enim vetitum
est a magna illa synodo, et si qua dein id
permisisset, ea non esset synodus, sed pseu-
dosynodus. Hoc igitur maneat. Quin etiam
post synodum illam quarta coacta est, quae
primum quidem, ut in eius decreto habetur,
utrumque symbolum cum recitasset, pro uno
recepit; quibus perlectis, statim subiunxit” :
« Sufficeret quidem ad plenam pietatis cogni-
« tionem confirmationemque hoc venerandum
« salutareque divinae gratiae symbolum ».
Ambo ergo unum sunt; alterum enim primum

continet, atque tertia synodus de ambobus tan-

- ἐν αὐτοῖς Om.

Habetur haec Theodoreli epistola in Synodico

tragoediam Irenaei, c. 95 = Mansi,

Coneil.,\. VD» 876.

UVETSus

DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

ii ον
ὃ. παρεσιώπησεν I. — 7. ἀπ

εδοχίμασε P

ἐπτὸν σύμόολον om. I. --- 10. Post ἄχουε add. χαὶ!].

[280].

> - N , a "ἢ -
ἀχριδῶς τὴν διάνοιαν, εὕρομεν σύμφωνα τοῖς

2

« εἰρημένοις τὰ ἐκεῖθεν amesradusva!. TH γὰρ
« εὐαγγελιχῇ εὐγενείᾳ καλλύνεται, χαὶ Θεὸς τέλειος
« χαὶ ἄνθρωπος τέλειος ὃ Κύριος ἡμῶν ᾿Ἰ[ησοῦς
x > > FE N) , x x 3

« Χριστὸς Ev αὐτοῖς ? ἀναγορεύεται, χαὶ τὸ Πνεῦμα
Υ

ER Ὁ τὶ . δ

« δὲ τὸ ἅγιον οὐχ ἐξ Υἱοῦ ἢ δι’ Υἱοῦ τὴν ὕπαρξιν
« ἔχον, ἀλλ᾽ ἐκ 3 τοῦ Πατρὸς μὲν ἐχπορευόμενον, &

un μι Ὁ pe we ’ e} ’

« ἴδιον δὲ τοῦ Υἱοῦ ὡς διιοούσιον ὀνομαζόμενον ».
Βλέπεις ὅπως ἐδέξαντο τὸ οὐχ ἀλλότριον τοῦ
Υἱοῦ χατὰ τὸν τῆς οὐσίας λόγον; ᾿Αλλὰ χαὶ τοῦ
Νεστορίου λέγοντος ἡ ἐν τῷ ἰδίῳ συνθόλῳ: « Τὸ
« Πνεῦμα τὸ ἅγιον οὔτε Υἱός ἐστιν, οὔτε δι᾿ Υἱοῦ
N er r » £ [4 ’ er x

« τὴν ὕπαρξιν ἔχον », ἣ μεγάλη σύνοδος αὕτη τὸ

x
ERNST

δηθὲν παρεδέξατο, χαὶ οὐδὲν ἀντεῖπεν οὐδὲ ἐμέμ-

*

ψατο, δῆλον ὡς οἰκεῖον * στέργουσα ἢ δόγμα" πῶς AR
SR RR u
γὰρ͵ ἂν ἄλλως napsswrnnse®; Nivooxe τοίνυν ὥς
, m m 3
ἣ τρίτη τῶν οἰχουμενιχῶν σύνοδος χαὶ πρώτη τὸν
διορισμὸν τῆς χωλύσεως ἔθετο χατὰ τῶν μετα-΄
, x ΠΡ \ r NET εν
ποιούντων τὸ σύμδολον καὶ πρώτη τὸ ὑμέτερον
δόγμα ἀπεδοκίμασε ὃιὰ τῇ ἧς Neorosfou,
Yu boxiuase τῆς φωνῆς Νεστορίου,
παραδεξαμένη ταύτην χαὶ ὡς οἰχείαν γνωρίσασα.
Μηχέτι οὖν ἑτέραν σύνοδον ζήτει τὴν τοῦτο χυρώ-

" DER

σουσαν ἅπαξ γὰρ ἠχύρωται διὰ τῆς μεγάλης
sy “5 \ r SF So
ἐχείνης συνόδου, καὶ ἣ χυρώσουσα δὲ τοῦτο λοιπὸν
> ᾿ N Ἂν >
οὐκέτ᾽ ἂν εἴη σύνοδος ὃ, ἀλλὰ ψευδοσύνοϑος. liev.
223 x \ x ’ n [2 x ’
λλὰ χαὶ μετὰ τὴν σύνοδον ταύτην ἣ τετάρτη
συγχροτηθεῖσα, πρῶτον μὲν κατὰ τὸν οἰκεῖον ὅρον
we] \ ’ » -" ε a m 1
χαὶ ἄμφω τὰ σύμδολα ἀναγνοῦσα, ὡς ἕν ταῦτα
22rr \ \ δὴ Ex ’ N » 2 .
ἐδέξατο, χαὶ μετὰ τὴν ἀνάγνωσιν εὐθὺς ἐπάγει
v \ 5" 23 “ “Ὁ > »», 3:27 ΄
« Hoxeı ev οὖν εἰς ἐντελῇ τῆς εὐσεφείας ἐπίγνωσίν
«re χαὶ βεδαίωσιν τὸ σεπτὸν τοῦτο χαὶ μαχάριον
« τῆς θείας χάριτος σύμδολον ». Ἀχούεις τὸ σε-
x , a a ΄
πτον σύμθολον ”; Ἔν ἄρα τὰ δύο" τὸ γὰρ δεύτερον
περιέχει τὸ πρῶτον, χαὶ ἣ τρίτη περὶ ἀμφοῖν ὡς
περὶ ἑνὸς ἔλεγεν. Δλλ᾽ ἄχους "ῦ τῶν ἑξῆς" « Περί
« τε γὰρ τοῦ Πατρὸς χαὶ ΥἹοῦ καὶ ἁγίου Πνεύματος
> ns x [ ’ ’ a “2 δι ᾿
« ἐχδιδάσχει τὸ τέλειον ». ᾿Αχούεις ὅτι διδάσχει τὸ

u ar v -Ὁ x me ἢ ΄
τέλειον; Οὐδὲν ἄρα τῶν περὶ τοῦ ἁγίου Πνεύματος

ΕῚ AR = nr

ἀλλὰ ἐκ I. — ἡ. ἐν τῷ ἰδίῳ σ. λέγοντος I. —
I. — 8. σύνοδος

: ἀποδοχιμάσασα χατέχρινε

b)Coneil. Chalced. sessione quinta—= Harduinus,
Coneil., τς II, p.455; Mansi, Coneil., t. VII, p. 118;
P. G., t. 102, c. 364-365.

10

15

ἑ

[281]

ἀτελὲς οὐδὲ προσθήκης δεόμενον. ᾿Αλλὰ πῶς φυλα-
΄, m 187, 2:7 Seh 23 , 1
χτέον τοῦτο τὸ aupboAov, αὐτοὶ περὶ τὸ τέλος φασί
« Τούτων οὕτω παρ᾽ ἡμῶν ἐμμελῶς διορισθέντων
’ [4 « ce ı nV Gert,
« τε χαὶ διατυπωθέντων, ὥρισεν ἡ ἁγία χαὶ" οἰχου-
« μενιχὴ σύνοδος αὕτη ἑτέραν πίστιν μηδενὶ ἐξεῖναι
[4 v ’ μι [4 4
« προφέρειν ἤγουν συγγράφειν ἢ συντιθέναι ἢ
« διδάσχειν ἢ προχομίζειν, Τοὺς δὲ τολμῶντας
,ὔ c 4 G [4
« πίστιν ἑτέραν συγγράφειν ἢ συντιθέναι ἢ προχο-
, ’ 3 Η ΞΡ = *
« μίζειν, τούτους, εἰ μὲν ἐπίσχοποι εἶεν " ἢ χληρι-
« χοί, ἀλλοτρίους εἶναι τοὺς ἐπισχόπους τῆς ἐπι-
« σχοπῆς χαὶ τοὺς χληριχοὺς τοῦ χλήρου" εἰ δὲ
« λαϊχοὶ εἰεν, ἀναθεματίζεσθαι αὐτούς ». Ὅτι μὲν
N 2 ὔθ ’ x - , , Ῥ x 4
οὖν ἐνταῦθα πίστιν τὸ τῆς πίστεως σύμδολον
λέγει, φανερόν ἐστιν (οἶμαι) τοῖς ἔχουσι νοῦν 5“ οὐ
γὰρ δὴ περὶ τοῦ ὅρου παντός φησιν, ἐπειδὴ χαὶ
x m ον, , Ἵ ΤΙ ,΄ Ὧι
μετὰ ταῦτα διάφοροι γεγόνασιν ὅροι. Ταύτην δὲ
τὴν πίστιν ἑτέραν ὃ οὐχ αἱ πολλαὶ λέξεις μόνον,
ἀλλὰ χαὶ μία προστεθεῖσα ἢ ἐλλειφθεῖσα ἢ ἐναλ-
λαγεῖσα πάντως ἐργάζεται" τὸ γὰρ δὴ συγγράφειν
χαὶ συντιθέναι χαὶ προχομίζειν πρὸς τὴν ἐν λέξει

σύνθεσιν ἀφορᾷ προδήλως, χαὶ ταύτην ἀπαγορεύε!.

Aarivog*. Οὔχ, ἀλλ᾽ ἑτέραν φησὶ πίστιν τὴν
ἐναντίαν, τὴν ἀλλότρια τῆς ᾿Εχχλησίας δόγματα
v
ἔχουσαν, ἐπεὶ ἣ ἀνάπτυξιν χαὶ σαφήνειαν ἔχουσα

,ὔ > v G ei 4 er μ᾿
πίστις οὐκ ἄν εἴη πάντως ἑτέρα, χἂν μιᾷ, χἂν

πολλαῖς διαφέρῃ ἢ λέξεσιν.

Γραικύς. Θαυμάζω πῶς 09x ἀπὺ τῶν λέξεων
δοχιμάζεις τὴν διάνοιαν τῶν εἰπόντων, ἀλλὰ μᾶλλον
τὰς λέξεις ἕλχεις πρὸς τὸ σαυτοῦ βούλημα. To γὰρ

τὸ ἕτερον οἴεσθαι τὸ ἐναντίον δηλοῦν ἀνδρός ἐστιν

τ " ‘N ὙΝ, ΕῚ ΄ -- m ’

οὐ σοφοῦ οὐδὲ εἰδότος ἐφαρμόζειν τῇ τῶν πραγμάτων
φύσει τὴν ἑκάστῳ κατάλληλον λέξιν' ἐπὶ πλέον"
ὰρ δά > , ag: ee
Yap δήπου τοῦ ἐναντίου τὸ ἕτερον, χαὶ οὐ πᾶν τὸ

᾿

ἕτερόν τινος ἤδη χαὶ ἐναντίον" ἄνθρωπος γὰρ ἵππου
ἕ Η Bad vn > ΄ δὲ 55 DIR 4 a

τερον μὲν τῷ εἴδει, ἐναντίον δὲ οὐδαμῶς" τῇ γὰρ
οὐσίᾳ οὐδὲν ἐναντίον. Οὐχ ἂν οὖν διὰ τῆς ἑτέρας
πίστεως τὴν ἐναντίαν ἐδήλουν, ὥσπερ οὐδεὶς διὰ
τοῦ ζῴου δηλοῖ τὸν ἄνθρωπον. Ὅτι δὲ Τ τὴν κατὰ
[4 Er u 6

λέξιν ἑτέραν δηλοῦσι, δῆλον ἐκ τοῦ συγγράφειν

x ͵
“a συντιθέναι, καθάπερ εἴρηται πρότερον’ ἔπειτα

X. — MARCI EPHESII DIALOGUS DE ADDITIONE.

449

quam de uno locuta est. Sed audi quae sequun-
tur : « De Patre enim et Filio et Spiritu sancto
perfectissime docet ». Audisne perfectam ab
ea tradi doctrinam? Nihil igitur eorum, quae
ad sanctum Spiritum spectant, mancum est,
nihil quod additione indigeat. Sed quo
tandem pacto hoc seryandum sit symbolum,
ipsi circa finem declarant : « His ita a nobis
« concinne definitis ac constitutis, statuit
« sancta haec et universalis synodus, alteram
« fidem nemini licere proferre, id est conscri-
« bere aut componere, vel docere vel oflerre.
« Qui autem ausi fuerint aut conscribere
« fidem alteram, aut componere vel proferre,
« hos quidem, si sint episcopi aut clerici,
« alienos esse, episcopos, ab episcopatu, et
« clericos, a clericatu decrevit; si vero laici
« fuerint, anathemati subiici ». Atqui hoc in
loco per fidem fidei symbolum ab ea intelligi,
perspicuum est, opinor, iis qui mentis compotes
sunf : neque enim omnino de qualibet defini-
tione loquitur, quandoquidem multae etiam
postea definitiones sunt conditae. Hanc autem
fidem alteram prorsus reddunt non multa modo
verba, verum unum dumtaxat additum aut
demptum aut immutatum. Nam illud conscri-
bere et componere et proferre ad verborum

compositionem liquido spectat, eamque pro-
hibet.

Latinus. Non, sed alteram eam dixit fidem
quae pristinae repugnet, quae dogmata Eccle-
siae contraria contineat; nam ea fides, quae
explicationem et declarationem exhibet, altera
profecto non est, sive uno, sive multis differat
verbis.

Graecus. Miror quod non ex verbis eorum
qui locuti sunt explores sententiam, sed potius
verba trahas ad tuum proprium arbitrium. Nam
arbitrari alterum idem significare atque contra-
rium, viri est nec sapientis, nec bene periti ad
accommodandam rerum naturae vocem cuilibet
consentaneam. Nam latius certe patet alterum
quam contrarium, neque omne id quod alterum
est ab aliqua re, etiam eidem contrarium est.
Siquidem homo specie quidem alterum est ab
equo, contrarium vero nequaquam : essentia
enim nihil ab eo differt. Non ergo per aliam
fidem contrariam intellexerunt, ut nemo per

animal intelligit hominem. Alteram autem

1. ἱερὸν σύμβολον I. — 2. νοῦν ἔχουσιν I. — 3, ἑτέραν non hoc loco, sed ante ἐργάζεται habet I. — 4. Hie

Tursus I textum exhibet. — 5. διαφέρει I., — 6. ἐπιπλέον I. — 7. Verba ὅτι δὲ τὴν

usqne ad postremam

Latini responsionem om. H. Quod quis aequo animo ferat?

PATR. OR. — T. ΧΥ͂ΙΙ. — F. 2,

29

+

135”.

»KRE

ae a RS

ΝΎ SE. 00

mM
quoad verba ab illis sigaificani, illud corscr-
bere εἴ comporere satis ostendit, ut antea dic-
tum est. Deinde plane est ridiculum, eum, qui
contrariam haereticamque condiderit fidem, si
episcopus quidem fuerit aut elericus, deposi-
tionis dumtaxat, si vero laicus, anathematis
poena mulctari; nam sine discrimine anathe-
watizatur quilibet haereticus, sive episcopus
sit, sive laicus. Sed ne hac quidem ratione
haereticos terrere poterant vel avertere, quan-
doquidem multi vel posthac exstiterunt haere-
tici, Symbolum tamen nemo immutare ausus
est praeterquam vos soli. In verba igitur
vetitum cadit, non in sententiam, ut vos putatis.
Ex que fit, ut episcopi quidem vestri aut εἰς-
riet non jam amplius sint episcopi neque
elerici, utpote depositi a tot tantisque synodis;
laici vero anathemati atque excommunicationi
subüciantur. Eadem enim atque iisdem fere
verbis decernunt synodi quae deinceps fuere,
quinta nimirum et sexta, atque demum septima,
quae quidem magna voce clamat*: « Nos Ec-
« clesiae leges servamus; nos Patrum decreta
« custodimus: nos eos qui quicquam addunt
« aut demunt ex Ecclesia, anathematizamus ».
Et rarsus : « Si quis universam Ecclesiae tra-
« ditionem sive scriptam sive non scripfam
« convellat. sit anatkema ». Nonne scripfam
Patrum traditionem convellitis subreptitia
istiusmodi novitate? Ecquid non pudet vos
dum religuum totum symbolum, ut Patres ἘΠῚ

condiderunt, dicitis, unam solam vocem pro _

arbitrio interserere? Hoc sane haereticorum
est opus, verba addere aut demere, eo fine ut
suam hoc pacto obärment haeresim. Quidni
idem feceritis in Evangelü, in Apestoli, in

cuiuslibet tandem ex vestris doctoribus tex-
SE Nonne poenam repeteretis si quem tale
aliquid audentem deprehenderetis? ἃς quam-
vis tot non exstarent definitiones et harrendae
exsecrationes ac sexcenta alia vefitz, nonne

turpe censeatis in aliena scripts iam edita ac smile Gum 2, οὗ τοὺς ἀδελφοὺ ee
?
᾿
om 1. -- 9. ἐπεὲ : πῶς L —X μόνον κῶν I — ἢ. iR χσθηραμέναυς 1. - 8. ἡ πέκπτη καὶ
Sal &:wil— 7. χρατώινεεν Benz 1. --- 8. ziom Ἰ. -- 9. ἀλλατεῖου I. — 10. σιξξρεσι I.

&) ἔπ δεῦοξις

DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

καὶ ' γελοῖον ἄλλως * τὸν ἐναντίαν χαὶ alper
ἐχτιϑέμενον πίστιν, ἐπίσκοπον μὲν ὄντα ἣ χχηριχόν,
χαϑαιρεῖν μόνον, λαϊχὸν δέ, ἀναθεματίζειν" ὁμοίως
γὰρ ἐναθεματίζεται ἅπας αἱρετιχός, χἂν ἐπίσχοπος
εἴη, adv λαϊχός. Ἀλλ᾽ οὐδὲ φοδήσειν ἔμελλον ἐκ
τούτου τοὺς αἱρετικοὺς ἢ ἀποτρέψειν, ἐπεὶ ὃ x
μετὰ ταῦτα πολλοὶ γεγόνασιν αἱρετιχοί" τὸ δὲ σύμ.
ὄολον οὐδεὶς μεταποιῆσαι ἐτόλμησε, πλὴν 6
μόνων ὃ. Πρὸς τὴν λέξιν ἄρα ἣ κώλυσις ἀφορᾷ,
wat οὐ πρὸς τὴν διάνοιαν, ὡς ὑμεῖς νομίζετε. Καὶ
συμδαίνει τοὺς μὲν ἐπισκόπους ὑμῶν χαὶ
χληριχοὺς μηκέτι λοιπὸν ἐπισχόπους εἶναι μηδὲ
χληρικούς. χαθηρημένους ὁ ὑπὸ τοσούτων χαὶ rnit
χούτων συνόδων, τοὺς δὲ λαϊχοὺς ἀναθέματι χαὶ
ἀφορισμῷ ὑποκεῖσθαι" τὰ γὰρ αὐτὰ σχεδὸν αὐταῖς
λέξεσι χαὶ αἱ ἐφεξτὶς σύνοδοι διορίζονται, ἣ πέίω
τε χαὶ ἃ em? καὶ μετ᾽ αὐτὰς ἣ ἑδδόμη, ἥτις
χαὶ βοᾷ λαμπρᾷ τῇ φωνῇ" « Ἡμεῖς τοὺς θεσμο
« τῆς Ἐχχλησίας τηροῦμεν" ἡμεῖς τοὺς ὅρους τῶ;
« πατέρων φυλάττομεν" ἡμεῖς τοὺς προστιθέντας
« τι ἢ ἀφαιροῦντας ἐχ τῆς Ἐχχλησίας ἀναθεματί:
« ζομεν ». Καὶ αὖθις" « Εἴ τις πᾶσαν παράδοσιν
« ἐχχλησιαστικὴν ἔγγραφον ἢ ἄγραφον ἀθετεῖ, ἢ
« ἀνάθεμα ». Ὧρ᾽ οὖν οὐκ ἀθετεῖτε τὴν ἔγγραφον,
τῶν Πατέρων παράδοσιν τῇ παρεγγράπτῳ zero
τομίς: Πῶς δὲ οὐκ Spußgräre, τὸ μὲν λοιπὸν ἅ
σύμθολον ὡς οὗ Πατέρες ἐχεῖνοι συνέϑηχαν λέγο
μίαν δὲ δ μόνην λέξιν ἀφ᾽ ἑαυτῶν παρεμόθάλλοντι
Τῶν γὰρ αἱρετικῶν ἔργον τοῦτο, τὸ προστιθέναι
χαὶ ἀφαιρεῖν λέξεις, διὰ τούτου χρατῶναι θελόντων"
τὴν ἑαυτῶν αἴσεσιν. * Ag’ ἂν ἐποιήσατε εἰς x
Ἐθαγγέλιον τοῦτο; εἰς δὲ τὸν Ἀπόστολον: εἴς
δὲ ὅλως τῶν διξασχάλων διμῶν:
πτήσατε ξίχην, εἶ τις Spam τοῦτο τετολεευρχώς
Ei δὲ καὶ un προσῇσαν οὗ τοσοῦτοι διορεσμοὶ χε αὶ
αἱ φρικώδεις ἀρεὶ χαὶ τὰ uote χωλύματα, ἂρ
συγγράμμασι
δοθεῖσιν Fin χαὶ χεχρατηκόσι κατὰ πᾶσαν
εἰχουξεένην παρεμβάλλειν οἰκείας λέξεις, χαὶ τοῦ :
τον ἐγξίσει» ταῖς ᾿Εχχληςίαις σχάνξαλον: "A

χαὶ mais δεῖς, « ἢ ξὰ σιξήρεος ἐδ ὅ
3 Β ἮΝ

Ap’ > ἂν ΕΞ

οὐκ αἰσχρὸν ἂν ἣν ἀλλοτρίοις

on

[288]

Er © -΄ \ „ , “-
μένους περιορᾶτε ' χαὶ διϊσταμένους ὑμῶν, ἵνα

, “N 09 = N, ar r \
μόνον τὸ οἰκεῖον θέλημα χαὶ τὴν καινοτομίαν μὴ

{N
ΕΣ x > ε

λύσητε. Τί ἔτι; Μετὰ τὴν ἐδοόμτην σύνοδον ἑτέρα
ἐπὶ [βασιλείου

συναθροίζεται πάλιν βασιλέως

͵ Ὁ m
Ῥωμαίων, συγχροτοῦντος αὐτὴν τοῦ ἁγιωτάτου

Φωτίου tod? πατριάρχου. Αὕτη ὃ A σύνοδος οἰχου-
μενική τε ὠνομάσθη ὀγδόη καὶ τοποτηρητὰς εἶχεν
Ἰωάννου τοῦ μαχαρίου πάπα τῆς πρεσθυτέρας
Ῥώμης Παῦλον καὶ Evyevıov ἐπισκόπους χαὶ Πέτρον
πρεσθύτερον χαὶ χαρδηνάλιον. Αὕτη χαὶ τὴν ἑδδόμην
ἐπεχύρωσε 1 σύνοδον καὶ τὸν μαχάριον Φώτιον
ἐδεδαίωσε τῷ οἰκείῳ θρόνῳ καὶ τοὺς τολμῶντας
ἔχτοτε τὴν προσθήκην ταύτην ἐν τῷ συμβόλῳ
λέγειν τῷ ἀναθέματι παραδέδωχεν ὅ, « Εἴ τις γάρ»
φησί « παρὰ τοῦτο τὸ ἱερὸν σύμθολον τολμή-
«σει ἕτερον ἀναγράψασθαι ἢ mpocheivan ἣ ὑφελεῖν
« καὶ ὅρον ὀνομάσαι ἀποθρασυνθείη ἢ, κατάκριτος
« χαὶ πάσης χριστιανιχῆς πολιτείας ἀπόῤλητος ».
Τὰ δ᾽ αὐτὰ Τ καὶ ὁ πάπας * ᾿Ιωάννης πρὸς τὸν
ἁγιώτατον Φώτιον ἐπιστέλλων φησὶ πλατύτερόν
τε χαὶ χαθαρώτερον περὶ τῆς ἐν τῷ συμθόλῳ
ταύτης προσθήκης. Αὕτη ἢ σύνοδος χαὶ χανόνας
ἐξέθετο τοὺς ἐν πᾶσι τοῖς κανονιχοῖς βιδλίοις εὑρι-
σχημένους. Ἂρ᾽ οὐχ εὐλόγως ὑμῶν χωριζόμεθα
τοσούτους χαὶ τηλιχούτους πατέρας καὶ συνόδους
οἰχουμενιχὰς καὶ πολυαρίθμους ἐν οὐδενὶ τιθεμένων ;

Aorivog®. ᾿Ιγὼ μὲν οὐδέπω χαὶ μέχρι καὶ
νῦν ἔφθην τὰ τοιαῦτα μεμαθηχώς: θαυμάζω δὲ
νῦν ἤδη τοὺς τὴν προσθήχην ἐξ ἀρχῆς τολμή-
σαντας, εἰ τοσούτων ὄντων τῶν χωλυμάτων, οὐχ

ΝΩ͂ " - >
ἠδέσθησαν ὅμως αὐτὴν ἐξειπεῖν χαὶ τοῖς μετ᾽ αὐτοὺς

X. — MARCI EPHESII DIALOGUS DE ADDITIONE. 421

2

per totum orbem divulgata vestra interpolare
verba, tantumque in Ecclesias excitare tumul-
tum? Homines duri et agrestes, « ergo ferreus®
« vobis intra praecordia animus est», qui fratres
scandalum patientes et a vobis segregatos
despicitis, eo dumtaxat ut vestrum arbitrium
novitatemque neutiquam missa faciatis! Quid
praeterea? Post septimam synodum altera
rursus coadunatur, regnante Basilio Romano-
rum imperatore,asanctissimo Photio patriarcha
coacta. Haec synodus tum oecumenica octava
nuncupata est, tum legatos habuit loannis
beatissimi papae senioris Romae, Paulum et
Eugenium episcopos, ac Petrum presbyterum
et cardinalem. Haec etiam septimam confirma-
vit synodum restituitque suae sedi beatissimum
Photium, eos vero qui auderent in posterum
hanc additionem in symbolo recitare, anathe-
mate mulctavit. « Si quis, ait”, praeter hoc
« sacrum symbolum aliud conscribere ausus
« fuerit, aut addere vel detrahere aliquid,
« istudque definitionem proterve appellaverit,
« is damnatus esto et ex finibus christianae
« societatis exterminetur ». Eadem ipse
loannes papa ad sanctissimum Photium scri-
bens uberius clariusque dicit, dum de huius-
modi in symbolo additione loquitur. Haec
synodus canones quoque condidit, qui in
omnibus canonicis libris reperiuntur. Nonne
ergo iure nos ipsi a vobis disiungimus, qui tot
tantosque Patres, qui synodos oecumenicas
easque bene multas pro nihilo ducitis?

Latinus. Equidem nondum hucusque talia
audiveram; nunc vero jam miror quod qui

olim additionem

perpetrarunt, cum tot
essent prohibitiones, nihilominus tamen neuti-

quam veriti sint eam proferre posterisque

παραδοῦναι 3. tradere.
1. ὁρᾶτε I. — 2. τοῦ om. Ῥ. — 3. αὕτη δὲ 1. — A. ἐχύρωσε I. — 5. παρέδωχεν I. — 6. ἀποθρασυνθεῖ 1.
— 7. ταῦτα δὲ I. — 8. Hic tandem recurrit H. — 9. Recte adnotat Η : « Nimirum Latinus vielas dat
manus, ut Ephesio placuit. Eas tamen Graecorum rationes salis infirmas et iam Ferrariae plerumque

refutatas Latini dudum perspectas habuerunt, iisque nullo prorsus negolio oecurrerunt ».

a) Apud Homerum, Il., x, 357; Od., v, 191. — b) Mansi, Coneil., t.

᾽

XVII, p. 520 E-521 A.

DZ

nr

Metoch.

x:

MARCI EPHESII ARGUMENTA DECEM ADVERSUS
IGNEM PURGATORIUM.

SYLLOGISMI DECEM, QUIBUS OSTENDI-
TUR PURGATORIUM IGNEM NON ESSE.

1. Qui Dei gloriam vident, alius alio perfec-
tius videt, illeque perfectius videt, qui magis
fuerit purgatus. Quod autem quispiam magis
purgatus sit, eo ipso infertur alium minus pur-
gatum esse, eum scilicet qui minus visione
fruitur : nam si res maior maiori, etiam minor
minori consequens est. Quo fit ut qui aliquas,
leves tamen culpas secum trahit, Deum et ipse
videat, quin purgatorio indigeat igne, cuius
locum supplet Dei misericordia secundum
peritissimum rerum divinarum Dionysium
asserentem ” « jis, qui sancte vixerint, pro
« cuiusque meritis divinam clarissimamque
« vitam ab aequissimis istis lancibus retribui,
« divina nimirum clementia pro bonitate sua
« maculas ex humana fragilitate contractas
« dissimulante, quod nemo, ut sacra eloquia
« tradunt, mundus sit a sorde ».

2. Item, si quae secundum unum quid et
idem eadem sunt invicem, ea secundum illud
nihil inter se different; quae autem inter se
secundum aliquid minime differunt, neque
secundum illam, qua eadem sunt, efficientiam
inter se different, ac propterea neque finis illi
efficientiae propositus alius et alius erit, sed
unus et idem. Atqui illi quidem purgandi effi-
cientiae, quae tum in aversione a peccato tum
in conversione ad virtutem huiusque exerci-
tatione consistit, Dei visio respondet. Sed
purum inter et purum nihil est discriminis.
Ouod si omnes, qui spreto peccato multa
opera bona perfecerint, vel nihil boni egerint,

morte praeventi, obierint tamen cum recta vo-

-

a)M codex Melochii Sancli Sepulcri 25:

ZYAAOTIEMOI AEKA AEIKNYNTEZ ὍΤΙ
ΟΥ̓Κ ᾽ΕΣΤΙ ΠΥΡ KAQAPTHPION.

as. Τῶν τὴν τοῦ Θεοῦ δόξαν δρώντων ἕτερος

[4 . = m wi
ἑτέρου τελεώτερον ὁρᾷ, τελεώτερον δὲ ὁρᾷ ὃ μᾶλλον
χεχαθαρμένος" τὸ δὲ μᾶλλον χεκαθάρθαι τὸν ἧττον
΄ a1 a Ἔν 525 χὰ m
χεχαθαρμένον εἰσάγει, ὅστις οὖν ἐστιν ὃ ἧττον τῆς
θεωρίας ἀπολαύων᾽ εἰ γὰρ τῷ μᾶλλον ἕπεται τὸ
ἄλλον, καὶ τῷ ἧττον τὸ ἧττον. “ὥστε καὶ ὃ ἐπισυ-
’ ΄ N‘ ar oJ c [4 we
ρόμενος μέν τινα μιχρὰ δὲ ὅμως ἁμαρτήματα, δρᾷ
χαὶ αὐτὸς τὸν Θεὸν ἄνευ τοῦ χαθαρτηρίου ἐπιδεηθῆναι
πυρός, ἀντὶ τούτου τῆς τοῦ Θεοῦ φιλανθρωπίας
Zu ’ \ x \ - x * [2 »"
ἀρχούσης χατὰ τὸν τὰ θεῖα πολὺν Δίονύσιον « τοῖς
« ὁσίως βιώσασιν ἀντιδίδοσθαι » λέγοντα « τὴν
« φανοτάτην χαὶ θείαν ζωὴν χατ᾽ ἀξίαν ὑπὸ τῶν
« δικαιοτάτων ζυγῶν παρορώσης ἀγαθότητι τῆς
ἦ -Ὁ- ’ \ 5 [4 > m,
« θεαρχικῆς φιλανθρωπίας τὰς Eyyevonevag αὐτοῖς ἐξ

« ἀνθρωπίνης ἀσθενείας χηλίδας, ἐπείπερ οὐδείς, ὡς

« τὰ λόγιά «φησι. θαρὸς ἀπὸ ἃ

ὁγιά «φησι», καθαρὸς ἀπὸ ἄῤπου ».
Pen "EB y Kar a an EN 4. ἢ
βος, "Erı εἴ τινα χατά τι ἕν χαὶ τὸ αὐτὸ ταὐτά

EI 5

εἰσιν ἀλλήλοις, οὐδὲν ἀλλήλων κατ᾽ ἐχεῖνο διοίσουσιν"

N

ἃ δὲ ἀλλήλων χατά τι οὐ διαφέρουσιν, οὐδὲ κατὰ

a Ὁ

\ u 5 a Ks
τὴν nal" ὅ εἶσι ταὐτὰ ἐνέργειαν ἀλλήλων διοίσουσι,
" ΤΑῚ - ar x “ ’ , -» ΄
χαὶ διὰ τοῦτο οὐδὲ τὸ ἀντιχείμενον τέλος τῇ ἐνεργείᾳ
AR? a N) v EC ἃ N an
ἐχεινῃ ἕτερον καὶ ἕτερον ἔσται, ἀλλ᾽ ἕν χαὶ αὐτό.
᾿Αλλὰ τῇ μὲν ἀπὸ τῆς χαθαρότητος ἐνεργεία τῇ ἀπό
SH RS οχτης βότητος Ἐνεργεία
τε τῆς τῆς ἁμαρτίας ἀποστροφῆς χαὶ τῆς πρὸς
NER 3
« τὴν.-- ἀρετὴν ἐπιστροφῆς τε καὶ ἐργασίας συνι-

>

, ς “- m , ’, \
σταμένῃ ἣ τοῦ Θεοῦ θεωρία ἀντίχειται" χαθαρὸς
δὲ χαθαροῦ οὐδὲν διαφέρει" εἰ δὴ ὅσοι τὴν ἁμαρτίαν

΄ RN ΄ ar \ \ , > U
μισήσαντες, δράσαντες δὲ xal τὰ πλείω ἀγαθά, ἢ
μηδὲν δράσαντες, οὐ συγχωρήσαντος τοῦ θανάτου,

N

θανόντες δ᾽ ὅμως μετὰ θελήσεως ἀγαθῆς, διὰ τοῦ

καθαρτηρί dato ὐτοί χ ἢ -
ρτηρίου καθαίρονται, αὐτοί τε πάντες, ἢ χεχα

77-278 v’.— b) Ῥ. α., t. 3, c. 561 D.

25

30

35

22 ͵
-αὐτῇ θεωρία

θαρμένοι ἢ χαθαροί, διοίσουσιν ἀλλήλων οὐδέν,
τ x - “- , m ’ x > -Ὁ
οὔτε μὴν τῶν ἀποιχομένων τοῦ βίου σὺν ἀγαθῇ τε
θελήσει καὶ δράσει τῶν ἀγαθῶν᾽ θελήσεως μὲν γὰρ
ΕἸ ’ a se ” , \ N ke} x -
εὐθύτητος ἕνεχα εἰσὶν ol αὐτοί: πρὸς δὲ ἀπὸ τῶν
πράξεων ἐλλιπές, ἣ διὰ τοῦ παροδιχοῦ πυρὸς παρα-
λαμθάνεται χάθαρσις" λείπεται δὴ μηδὲ κατὰ τὴν

- ΠΣ v EL \ ῃ ᾿ ,
τοῦτο ἐνέργειαν, οὔτε Kara τὸ ταύτῃ ἀντιχεί-

[a n ’ \ ' > ’n nn,

μένον τέλος διαφέρειν τοὺς μαχαρίους ἀλλήλων οὐδέν,
ἀλλὰ τήν τε ἐνέργειαν αὐτῶν A χαθαρῶν τὴν αὐτὴν
5 Jar c ’ 3 ’ m ER Ω
εἶναι, ἐπίσης τε ὁμοίως ἐφικέσθαι τοῦ αὐτοῦ τέλους.
"Entong ἄρα τὴν ἐκ τοῦ Θεοῦ δόξαν ὄψονται πάντες.
᾿Αλλὰ τοὐναντίον τῇ ἐχχλησία δοχεῖ, πολλὰς μονὰς
ἐν τῇ τοῦ (ϑεοῦ τιθεμένη θεωρίᾳ, τάξεών τε xal
βαθμῶν εἰσαγούση διαφορότητα.

3 Yyı, »"Ὕ “

γ΄. "Er ἐν ταῖς χεχαθαρμέναις ψυχαῖς οὖχ ἂν
ΕΣ x \ - 9. [ὃν - x Ν
ἔτι τὸ χαχὸν θεωρεῖται, δι᾿ ὃ τοῦ πυρὸς ἐδέησε᾽ τὴν
\ , τ 4 IN 3 \ m -
yap κάθαρσιν ἀνάγχη τέλος ἔχειν τὴν τοῦ χαχοῦ
> ΓΑ ΔΝ \ a N.
ἀπαλλαγήν᾽ τὸ δὲ χαχὸν χαὶ τὸ ἄγαθον ἀντίχεινται
ὡς στέρησις καὶ τὸ εἰδος. Ἀλλ᾽ ἐν ὅσοις μηδέν τι
θεωρεῖται τῆς στερήσεως, τέλειον ἐν τούτοις ἀνάγχη,

3

τὸ εἶδος εἶναι, διὰ τὸ τὸ ἀτελὲς μὴ συμύαίνειν ἢ
χατὰ τὴν στέρησιν. Ἢ ψυχὴ ἄρα καθαρθεῖσα τέλειον
r >
ἕξει τὸ ἀγαθόν, ὅπερ ἣ μακαριότης ἀπαιτεῖ. "AAN εἰ

, ’ > 3 _ m γὼ > una
πλείω τελεία ἐν τῷ αὐτῷ εἴδει elev, οὐ διοίσουσιν
ἀλλήλων ἐν τῷ ἀγαθῷ ἢ κατὰ τὸν ἀριθμόν" χαὶ ἐπεὶ
᾿ > ’ L er ΕῚ x . γι >
τὸ ἀντιχείμενον τέλος, ὅπερ ἐστὶν ἣ μαχαριότης, οὐ
δέδοται, εἰ μὴ χατὰ τὸν λόγον τῆς χαθαρότητος,
συμθαίνει πάσας τὰς τῶν μαχαρίων ψυχὰς ἐν τῇ
* τοῦ Θεοῦ εἶναι, ὅπερ ἐστὶν ἣ μαχα-
EN Ἀὸ Te :
ριότης. Τοῦτο δέ ἐστι ψεῦδος" φησὶ γὰρ ὃ Κύριος ἐν
σῃ͵ > , a \ \ x Ὁ m x
τοῖς εὐαγγελίοις πολλὰς μονὰς παρὰ τῇ τοῦ [Πατρὸς
εἶναι οἰκία᾽ ὅπερ οὐχ ὀλίγοι τῶν ἁγίων, οἷς οὐχ

Ἶ

ΕΣ » - \ IN x “ ’ 53, ’
ἄξιον ἀπιστεῖν, τὴν διαφορὰν τῆς μακαρίας ἐχείνης
ζωῆς σημαίνειν ὑπέλαδον. Τὸ ἑπόμενον ἄρα.

δος, Ἔτι ἢ τῆς ἁμαρτίας ἀποστροφὴ ἐπιστροφή
3 " x Nor χων 71,5 m sı ©»
ἐστι πρὸς Θεὸν nal ἀγάπη τῆς ἀρετῆς, δι᾿ ἧς ἄνιμεν

: f - BIN
πρὸς Θεόν. ᾿Αλλ᾽ εἰ μὲν τῆς θελήσεως τεταγμένης
χαὶ ἣ τῶν ἀρετῶν ἐργασία προσγένοιτο, τὸ ἐλλεῖπον

387

οὐδέν" εἰ δ᾽ ἣ μὲν ἔχει τὸ ἄπταιστον, ἣ δὲ τῶν
ἀρετῶν ἐργασία τῇ τομῇ χωλυθῇ τοῦ θανάτου, τὸ
ταύτης τῆς ψυχῆς διαφέρον ἐχείνης τῆς ψυχῆς τῆς
ἐχούσης ἀμφότερα οὐχ ἔστιν ἕτερον, εἰ um χατὰ τὸ

ΕἾ,
ἐλλείπεσθαι ταύτης χατὰ τὰς πράξεις, τὰς χατ᾽

a) Ioan. xıv, 2. — b) Ibid.

XI. — MARCI EPHESII ARGUMENTA DECEM.

423

luntate, per purgatorium purgentur, hi omnes,
sive purgati fuerint, sive puri, a se invicem
nihil differunt, neque ab iis quidem qui ex
vita decesserint et cum recta voluntate et
cum virtutum exercitatione : nam quod ad
voluntatis rectitudinem attinet, iidem sunt;
quod vero actibus defuit, per transitorii ignis
purgationem suppletur, religquum plane est,
ut nec quoad ipsorum efficientiam nec quoad
finem illi propositum vita functi inter se dif-
ferant, verum eandem illi, quatenus puri sunt,
efficientiam habeant, atque uno et eodem modo
eundem finem consequantur. Aequa igitur
sorte Dei gloriam videbunt omnes. Verum
enim vero contrarium tenet Ecclesia, multas
mansiones ponendo in Dei contemplatione ‘,
ex quibus ordinum graduumque oritur diver-
sitas.

3. Item in animabus purgatis malum illud

propter quod igne opus fuit, non amplius
consideratur, quippe quod purgatio necessario
efficiat liberationem a malo. Sed malum et
bonum sibi invicem opponuntur ut privatio et
forma. In quibus autem nihil privationis con-
sideratur, in iis perfecta forma habeatur opor-
tet, cum imperfectio non proveniat nisi ex
privatione. Ergo anima purgata perfectum
consequetur bonum, prout exigit beatitudinis
ratio. Sed si multa occurrant perfecta in eadem
specie, ea inter se in bono non different nisi
iuxta numerum; et quia finis propositus, id
est beatitudo, non datur nisi pro purgationis
ratione, sequitur omnes defunctorum animas
Dei visionis, in qua beatitudo consistit, aeque
participes esse. Id autem falsum est : Dominus
enim dicit in evangeliis multas esse in domo
Patris mansiones”. Quibus verbis sancti haud
pauci, quorum testimoniis fidem negare non
decet, beatae illius vitae gradus significari
censuerunt. Consequitur ergo.

4. Item aversio a peccato conversio est ad
Deum virtutisque studium qua ad Deum as-
cendimus. Sed si voluntatis rectitudini etiam
virtutis exercitatio accedat, iam nihil deest. Si
vero voluntas immunis sit a lapsu, virtutum
autem exercitationem mors praecidendo cohi-
buerit, eiusmodi anima nullo alio discrimine
ab illa anima, cui utraque suppetiverint, secer-
nitur, quam quod exercitationes, virtutis sci-

Ἔν 278°.

I

licet, ei defuerint. !Si igitur isto modo beati-
tudinis citra quamlibet poenam et ipsa compos
reddatur, plane necesse est, ut non iisdem
atque perfectae praemiis donetur, atque ita
mansionum diversitas omnino salvatur; sin
autem eo quod quidpiam defuerit, eruciatur
ac per purgatorium transeat, tandem aliquando
perfectae par omnino redderetur, supplicio
supplente quantum defuit, atque hoc pacto
omnes aequaliter Deum videbunt, quod ut

inconveniens reiectum est.
5. Item ad consequendam beatitudinem

requiritur tum voluntatis rectitudo, qua pro-
prie fertur in bonum universale, tum ea quae
elicit opera bona ac mercede digna. Sed tum
voluntatis tum operum exercitatio hac vita
necessarjo includitur, prout vos quoque arbi-
tramini : nam animarum, quae in purgatorio
detinentur, voluntatem immutabilem esse
asseritis. Atqui ubi nullus voluntatis motus in
nullam omnino rem fertur, ibi quoque alius
alio dignior nequaquam habetur. Ergo animae,
licet purgatorio igne non fuerint purgatae,
non minus dignae sunt Dei visione, modo ut
cum recta voluntate migraverint, quae ad
beatitudinem principaliter ac potissime requi-
ritur. Etenim si per purgatorium voluntas ex
prava recta non reddatur ac voluntatis recti-
tudo requiratur ad beatitudinem, nihil igitur
ad eam confert purgatorium. Atqui quod
nullum omnino effectum habet, frustra poni-
tur; sed nihil omnino frustra Deus facit. Non
ergo.

6. Item aeterni supplicii aequitas in hoc
maxime ostenditur, quod immutabilem habeant
ii qui peccarunt pravam voluntatem : nam

voluntati perpetuo pravae perpetua etiam
debetur poena. Ac vicissim eodem plane modo
si is qui immutabilis in patrando malo per-
petüo manet, perpetua poena punitur; qui non
perpetuo castigatur, is neque immutabilem
voluntatem habebit. Nam qui immutabilem
eandem habuerit, si in malo quidem, aeternae
poenae servatur; sin in bono, quid supplicio
ei opus est, cui coronae debentur? Atqui eos,
qui eiusmodi igne purgantur, voluntatem im-
mutabilem habere vos ipsi contenditis. Non
ergo igne purgantur.

7. Item rectae voluntatis immutabilitatem
sequitur impeccabilitas in homine : nam si

424 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. [286]

ἀρετὴν δηλονότι. Εἰ μὲν οὖν οὕτως ἄνευ χολάσεως
τῆς μαχαριότητος χαὶ αὕτη γένοιτ᾽ ἂν ἐπιτυχής,
ἀναγχαῖον μὴ τῶν αὐτῶν ἀξιωθῆναι, ὧν χαὶ al
τέλειαι, καὶ οὕτως αἱ διάφοροι μοναὶ σχοῖεν ἂν τὴν
ἀνάγχην" εἰ <> διὰ τὸ ἐχλελοιπέναι, διὰ τοῦτο
χολάζεται, καὶ δὴ τοῦ χαθαρτηρίου δίεισιν, ἰσάζοιτ᾽
ἄν ποτε τῇ τελεία, ἀντισηχωθέντος δὴ τῆς χολάσεως
τοῦ ἐλλείμματος, χαὶ οὕτως ἐπίσης ἅπαντες τὸν

Θεὸν ὄψονται" ὅπερ ὡς ἄτοπον ἀπελήλαται.

εος. "Erı πρὸς τὸ τυχεῖν τῆς μαχαριότητος ζητεῖται
Are τῆς θελήσεως εὐθύτης, ns ἴδιον ἀντιχείμενον τὸ
χαθόλου ἀγαθόν, al τε ταύτης ἑπόμεναι ἀγαθαὶ
πράξεις καὶ ἔμμισθοι" ἀλλ᾽ ἥ τε τῆς θελήσεως κίνησις,
er Ὁ {4 > ’ 4 > _ R [4
ἥ τε τῶν πράξεων ἐξ ἀνάγχης ἐν τῷ παρόντι συγχέ-
χλεισται βίῳ᾽ τοῦτο δὲ δοκεῖ καὶ ὑμῖν" χαὶ τῶν ἐν τῷ
χαθαρτηρίῳ γὰρ χατεσχημένων τὴν θέλησιν ἀχίνητον
γα! £
εἶναι φατέ. ᾿Αλλ᾽ εἰ μηδεμία θελήσεως χίνησις ἐπ᾽
οὐδέτερα, οὐδὲν μᾶλλον ὃ τοιοῦτος ἀξιώτερος τοῦ
ἑτέρου" χαὶ μὴ καθαρθεῖσαι ἄρα al ψυχαὶ τῷ καθαρ-
τηρίῳ, οὐδὲν μᾶλλον ἐξιώτεραι τῆς τοῦ Θεοῦ θεωρίας
’ ἢ , Ὁ -
εἰσίν, αἵ γε μετὰ θελήσεως ἀγαθῆς ἀπιοῦσαι, ἥτις
3. m - \ , \ = ,
ἀρχοειδῶς ζητεῖται χαὶ μάλιστα πρὸς τὴν μαχαριό-
τητα. Εἰ γὰρ τὸ μὲν καθαρτήριον οὐ ποιεῖ &x πονηρᾶς
ee =
τὴν θέλησιν ἀγαθήν, ἡ δὲ τῆς θελήσεως εὐθύτης
ζητεῖται πρὸς τὴν μαχαριότητα, πρὸς ταύτην ἄρα
an , x ! en AN >
οὐδὲν συνεισφέρει τὸ χαθαρτήριον᾽ οὗ δὲ οὐδὲν ἀπο-
AN , ͵ 3 , Υ τὸ9θ Η
τέλεσμα γίνεται μάτην᾽ μάτην ἄρα ποιεῖ ὁ Θεὸς
οὐδὲ ἕν. Οὐχ ἄρα.
Tr < m 3 , , ,
cs. Ἔτι ἣ τῆς αἰωνίου χολάσεως διχαιοσύνη
χατὰ τοῦτο μάλιστα δείχνυται, χατὰ τὸ ἀμετάύλη-
τον τῆς τῶν ἡμαρτηκότων ἀτάχτου θελήσεως" τῇ
γὰρ ἀϊδίως πονηρᾷ θελήσει, καὶ ἀΐδιος ὀφείλεται
Ὁ [A x 3 , \ x > r
δίκη" ὥσπερ χαὶ τοὐναντίον, κατὰ TO ἀκόλουθον
δή, εἰ ὃ τοῦ πονηροῦ ἀχίνητος ἀϊδίως ἀϊδίῳ δίκη
χολάζεται, ὃς μὴ ἀϊδίως εὐθύνεται, οὐδ᾽ ἀμετά-
θλητον θέλησιν ἕξει. Ei γὰρ ἀμετάθλητον αὐτὴν
ΟΣ 5 4 9 x - Ὁ 5. ’ ‚ -
ἕξει, εἰ μὲν ἀπὸ τοῦ πονηροῦ, αἰωνίῳ δίκη τηρεῖς
EN WER m ’ ῃ , χὰ
ται" εἰ δὲ τ᾽ ἀγαθοῦ, τίς χρεία χολάσεως ᾧ γε
στεφάνων προσήχει; ᾿Αλλὰ μὴν τοὺς τούτῳ χαθαι-
ρομένους τῷ πυρὶ θέλησιν ἀμετάδλητον ἔχειν

φατέ. Οὐχ ἄρα πυρὶ καθαίρονται.

ζος͵ Ἔτι τῇ τῆς ἀγαθῆς βουλήσεως ἀμεταδλησίᾳ

’ > 4 > - > [4 \ Ὁ
ἕπεται ἀναμαρτησία ἐν τῷ ἀνθρώπῳ" εἰ γὰρ τοῦ

[287]

μὴ θέλειν τὰ κακὰ αἰτία ἣ ἀγάπη τῶν ἀγαθῶν
\ EEE a TER AA στ ΧΡ an
χαὶ ὁ σφοδρὸς αὐτῶν ἔρως" οὗ δ᾽ ἂν τις ἐρῇ,
τούτου τοὐναντίον εἰχὸς ἀποστρέφεσθαι" τὸ δὲ χαχὸν
τἀγαθῷ ἐναντίον, χαὶ N ἁμαρτία τῇ ἀρετῇ" ὃ τῆς
γαῦς ᾽ ap NERpERT τ
> my Υ̓́ ὃ ‚ \ [4 Bee Ei ,ὔ
ἀρετῆς ἄρα ἔρως διώχει τὴν ἁμαρτίαν" Εἶπα γάρ,
> ’ r > “« x « ’
φησίν, ᾿Εξαγορεύσω κατ᾽ ἐμοῦ τὴν ἁμαρτίαν
- ‚ x x > νυ, x > ,
μου τῷ Κυρίῳ, καὶ OU ἀφῆχας τὴν ἀσέθειαν
- ’ x r x ud x
τῆς καρδίας μου, at “έγε σι πριῦτος Tag
ἀνομίας σου, ἵνα δικαιωθῆς. ᾿Αλλὰ τῶν ἐν καθαρ-
τηρίῳ τὴν βούλησιν μὴ μεταδάλλεσθαι δύνασθαι
λέγετε, ἀγαθὴν πάντως οὖσαν, χαὶ οὕτω χολάζοιντ᾽
ἂν οἱ ἀναμάρτητοι, χαὶ μηδὲν ἐπιφερόμενοι
, vr
χολάσεως ἄξιον,
“Ξε, ”
n®. Ἔτι ἣ βούλησις μεταθάλλεται εἰς χαχίαν,
2, 4 ΕΥ̓ m , ς le RER ΟῚ
μέχρις ἂν ἡ τῷ σώματι ἣ ψυχὴ ἡνωμένη" ἀλλ
ἐπιγινομένης τῆς ἀπὸ τοῦ σώματος λύσεως, ἃ ἂν
΄ - ! ,ὔ ’ ΦΈΡ x
εὑρεθῇ βουλομένη, μένει τούτων ἀκίνητος, χαὶ
ἄθλου ἢ δίκης διὰ ταῦτα τυγχάνει, χαὶ μὴ διὰ τοῦ
4 sr
χαθαρτηρίου ὁδεύουσα.
θος, "Erı προσήχει τῇ ἀγαθότητι τοῦ Θεοῦ τὸ
ὀλίγον ἀγαθὸν μὴ παριδεῖν, ἢ τὴν σμιχρὰν ἅμαρ-
τίαν δίχης ἀξιοῦν. ᾿Αλλὰ τὸ ὀλίγον ἀγαθὸν ἐν τοῖς
τὰ μεγάλα ἡμαρτηχόσιν οὐδεμιᾶς ἀμοιδῆς ἐπι-
Be; ὃ \ ) - , ΤΑΝ ar
τυγχάνει διὰ τὴν τῆς πονηρίας πλεονεξίαν" οὐδ
» τἄρα τὸ ὀλίγον χαχὸν ἐν τοῖς τὰ μεγάλα χατωρθω-
χόσι προσήχει δίχης τυχεῖν διὰ τὸ τὰ βελτίω νιχᾶν"
εἰ γὰρ τὸ μᾶλλον δοχοῦν οὐχ ἔστι, σχολῇ τό γε
“Ἂν --
ἧττον ἂν εἴη. Οὐδ᾽ ἄρα πῦρ χαθαρτήριον νομίζειν
προσήχει.
ΓΞ Υ ε Sg 3 x 3 -
) ws. Ἔτι ὡς ἔχει τὸ ὀλίγον ἀγαθὸν ἐν τοῖς τ᾽

\

ἄλλα φαύλοις, οὕτω τὸ ὀλίγον χαχὸν ἐν τοῖς τ᾽
ἄλλα ἀγαθοῖς. ᾿Αλλὰ τὸ ὀλίγον ἀγαθὸν ἐν ἐχείνοις
οὗ δύναται ἀγαθῶν ἀνταπόδοσιν ποιεῖν, ἀλλὰ μόνον
διαφορὰν χολάσεως. Καὶ τὸ ὀλίγον ἄρα χαχὸν - ἐν
τούτοις > οὐ ποιήσει χόλασιν, ἀλλὰ μόνον διαφορὰν

> -
ἀπολαύσεως. Οὐχ ἄρα πῦρ καθαρτήριον νομιστέον.

a) Ps. ΧΧΧΙ, 5.

XI. — MARCI EPHESIT ARGUMENTA DECEM.

425

bonorum amor eorumque vehemens cupiditas
causa sit cur mala non velimus, eius autem
quod quis cupit contrarium naturaliter asper-
netur, cum malum bono opponatur ac pecca-
tum virtuti, virtutis igitur studium peccatum
expellit. Dixi enim, inquit, confitebor adversum
me iniustitiam meam Domino, et tu remisisti
impietatem cordis mei. Et, Dic tu primus ini-
quitates tuas, ut iustificeris. Sed eorum qui in
purgatorio detinentur voluntatem immutari
non posse contenditis, quia recta plane est;
ac propterea castigarentur qui peccati expertes
sunt, nec quicquam ‘prae se ferunt poena
dignum,

8. Item voluntas in vitium mutari potest,
donec corpori anima coniuncta fuerit; sed
superveniente solutione a corpore, quaecunque
volens reperta fuerit, in his immutabilis per-
manet, praemium vel punitionem eapropter
consequendo, quin per purgatorium transeat.

9. Item magis expedit divinae bonitati exi-
guum bonum non contemnere, quam exiguam
culpam ulcisci. Sed exiguum bonum in iis qui
graviter peccarunt nullum consequitur prae-
mium propter praeponderantem nequitiam.
Neque igitur exiguum malum in iis qui prae-
claras virtutes exercitarunt decet poena mulc-
tari eo quod vincant quae praestantiora sunt.
Si enim id quod magis videtur, non est, aegre
profecto id quod minus videtur, erit. Neque
igitur purgatorium ignem esse sentiendum est.

10. Item, ut se habet exiguum aliquod
bonum in iis qui ceteroqui pravi sunt, sic
exiguum malum in iis qui ceteroqui boni sunt.
Sed exiguum bonum in illis non potest bono-
rum retributionem efficere, sed tantum diffe-
rentiam supplicii; neque igitur exiguum malum
in istis supplicium efficiet, sed tantum diffe-
rentiam fruitionis. Non est igitur credendum
ignem esse purgatorium.

XII®

MARCI EPHESII LIBELLUS DE CONSECRATIONE EUCHARISTICA

Paris. 1218 MARCI ARCHIEPISCOPI EPHESINI, QUOD

*f.121.

NON SOLUM A VOCE DOMINICORUM
VERBORUM SANGTIFICANTUR DIVINA
DONA, VERUM A GONSEQUENTE ORA-
TIONE ET BENEDICTIONE SAGERDO-
TIS, VIRTUTE SANCTI SPIRITUS.

1. Nos qui a sacris apostolis et eorum suc-
cessoribus, doctoribus Ecclesiae, mysticae litur-
giae expositionem accepimus, apud eorum
nullum reperimus ab ipsis Dominicis verbis et
solis sanctificari et perfici Eucharistiae donum,
et in ipsum Dominicum corpus et sanguinem
transmutari; verum quae prius recitantur verba
apıd omnes unanimi consensu et nos ad
memoriam rei tum gestae revocare, et vim
potentiamque quasi eiaculari in proposita dona
ad transmutationem : quae autem consequitur
postea, orationem et benedictionem sacerdotis,
reipsa transmutare iam dona in ipsum proto-
typon illud corpus et sanguinem Dominicum.
Haec vero ipsa quoque verborum series testi-

ficatur, quae convenientia et concordia apud

1. Titulus graviter variat in AP hoc paclo

: τοῦ αὐτοῦ. Ὅτι οὐχ ὡς νομίζουσιν ol τὰ πλεῖστα καινοτόμοι
Λατῖνοι ἐν τῇ ἱερᾷ μυσταγωγίᾳ τελειοῦσι τὰ θεῖα δῶρα τὰ δεσποτιχὰ ῥήματα, παρὰ τοῦ ἱερέως λεγόμενα, ἀλλ᾽ ἡ τῆς

* MAPKOY ἈΡΧΙΕΠΙΣΚΟΠΟΥ ἘΦΕΣΟΥ͂
ὍΤΙ ΟΥ̓ MONON ἈΠῸ THE ΦΏΩΝΗΣ
ΤΩΝ ΔΕΣΠΟΤΙΚΩΝ ῬΗΜΆΤΩΝ ATIA-
ZONTAI TA OEIA AQPA, ἈΛΑ ΕΚ ΤΗΣ
META TAYTA EYXHZ ΚΑΙ EYAOTIAL
TOY ἹΕΡΕΩΣ AYNAMEI ΤΟΥ ATIOY
IINEYMATOX'.

1. Ἡμεῖς &x τῶν ἱερῶν ἀποστόλων καὶ τῶν Öta-

δεξαυένων αὐτοὺς διδασκάλων τῆς ᾿Εχχλησίας τὴν
-- - , v ’ ,
τῆς μυστιχῆς Aeıroupytog ἔχθεσιν παρειληφότες, παρ
> \ , a [4 ᾽ >_u - -
οὐδενὶ τούτων εὕρομεν ὑπ᾽ αὐτῶν τῶν δεσποτιχῶν
ῥημάτων καὶ μόνων 2 ἁγιάζεσθαι καὶ τελειοῦσθαι
δὰ m 3, , 3 δῷ \ > EN \ x
τὸ τῆς εὐχαριστίας ὃ δῶρον χαὶ πρὸς αὐτὸ τὸ Δεσπο-
τιχὸν σῶμα καὶ αἷμα μεταποιεῖσθαι, ἀλλὰ προλεγό-
μενα μὲν διηγηματιχῶς τὰ ῥήματα παρὰ πᾶσιν
συμφώνως ἡμᾶς τε ἀναφέροντα ἱ πρὸς τὴν μνήμην
τοῦ τότε πραχθέντος χαὶ δύναμιν ὥσπερ ἐνιέντα τοῖς
4. 2 {4 > , μ
προχειμένοις εἰς τὴν μεταδολήν, ἐπιγινομένην δὲ
" m 5 ΄, x > , σιὼ ΠΡ, 4
μετὰ ταῦτα τὴν εὐχήν τε χαὶ εὐλογίαν τοῦ ἱερέως
" ἜΝ " 75 x δου x 3ER x >
ἐνεργείᾳ μεταποιεῖν ἤδη τὰ δῶρα πρὸς αὐτὸ τὸ
πρωτότυπον ἐχεῖνο σῶμα χαὶ αἷμα τὸ Δεσποτιχόν.

Ταῦτα δὲ xal od ἐχθέσεις αὐταὶ μαρτυροῦσι,

εὐχῆς δύναμις μετὰ ταῦτα, χαϑὼς ἡ ἡμετέρα ὀρθόδοξος ἐχχλησία δοξάζει. --- 2. μόνον M. — 3. εὐχαριστείας AO. —
4. ἀναφέροντα τὰ πρὸς O : ἀναφέροντας τὰ πρὸς M. — 5. τὸ om. M. — 6. αἱ sup. lin. A.
a) Ambrosianus 653, f. 3-6 (= A). — Parisinus Ut rem paueis absolvam, et editio illa Parisiensis

1218, f. 121-125 (= P). — Oxoniensis lTaud. 22,
f. 69-76”°, qui descriptus est e Parisino 1261, f. 50-57
(= 0). — Migne, P. @., t. 160, ὁ. 1079-1090 (= M),
ex editione principe Claudii de Sainctes, Litur-
giae sive missae SS. Patrum Jacobi apostoli,
Basilii Magni et Joannis Chrysostomi, cum opu-
sculis variorum de ritu missae et eucharistia
(Parisiis, 1560), p. 138-144. Quae quidem editio
evulgata profecto est ope codieis Parisini 1261,
e quo manat recensio Oxoniensis, ut modo dixi.

et codices illi duo, Parisinus scilicet 1261 el Oxo-
niensis Laud. 22 eandem prorsus recensionem
exhibent; contra, eodices Ambrosianus 653 et
Parisinus 1218 ex altero exemplari derivali sunt,
unusque ila cum altero coniunctus est ut frater
cum fratre. Ceterum, si titulum excipias, gravis
non est inter utramque recensionem discrepantia,
ut ex variis lectionibus ad oram inferiorem posi-
tis cuique legenti patebit.

t

10

15

20

25

30

35

40

[289]

σύμφωνοι παρ᾽ ἡμῖν εὑρισχόμεναι, χαὶ 6 λόγος ἐπὶ

ταύταις ἀποδοθήσεται.

2. Ἔν μὲν γὰρ τῇ συγγραφείσῃ διὰ Κλήμεντος
λειτουργίᾳ τῶν ἱερῶν ἀποστόλων μετὰ τὸ διηγή-

σασθαι τὰ Δεσποτιχὰ θαύματα χαὶ τὰς πράξεις,

x
ἔτι δὲ τὰ περὶ τὸ πάθος χαὶ τὴν ἀνάστασιν χαὶ τὴν

> > \ » a - Ὁ
εἰς οὐρανοὺς ἄνοδον, οὕτω χεῖται ῥητῶς" « Μεμνη-
- ce

΄ SEE UN Φ ΓΦ ΄ > ar
« WMEVOL οὖν ὧν öt ἡμᾶς ὑπέμεινεν εὐχᾶριστουμεν

«

σοι, Θεὲ παντοχράτορ, οὖχ ὅσον ὀφείλομεν, ἀλλ᾽
« ὅσον δυνάμεθα, χαὶ τὴν διάταξιν αὐτοῦ πληροῦμεν.
« Ἐν ἣ γὰρ νυχτὶ παρεδίδοτο, λαδὼν ἄρτον ταῖς

’, >

« ἁγίαιςχαὶ ἀμώμοις αὐτοῦ χερσὶ χαὶ ἀναύλέψας πρὸς

x x “-
σὲ τὸν Θεὸν αὐτοῦ χαὶ Πατέρα χαὶ χλάσας, ἔδωχε '

« τοῖς μαθηταῖς αὐτοῦ εἰπών" ,7,Ἴάθετε ἐξ αὐτοῦ,

; PR 3
* φάγετε" τοῖτό ἔστι TO σῶμά μου τὸ περὶ
-»" ’ ” ὡς
« πολλῶν θρυπτόμενον εἰς ἄφεσιν ἁμαρτιῶν.
« Ὡσαύτως καὶ τὸ ποτήριον χεράσας ἐξ οἴνου " χαὶ
« ὕδατος καὶ ἁγιάσας, ἔδωχεν αὐτοῖς λέγων" Jliere
> - ’ τ > \ ἘΣ
« ἐξ αὐτοῦ πάντες" τοῦτό ἐστι τὸ αἷμά μου
x Es v
«To περὶ πολλῶν ἐχχυνόμενον εἰς ἄφεσιν
« ζ Εν, -
« ἁμαρτιῶν τοῦτο ποιεῖτε εἰς τὴν ἐμὴν
Be τ ς
« ἀνάμνησιν. Μεμνημένοι τοίνυν τοῦ πάθους αὐτοῦ
IN
« χαὶ τοῦ θανάτου “al τῆς ἀναστάσεως χαὶ τῆς εἰς
«οὐρανοὺς ἐπανόδου Kal τῆς μελλούσης αὐτοῦ
« δευτέρας παρουσίας, ἐν ἣ ἔρχεται χρῖναι ζῶντας
« χαὶ νεχροὺς καὶ ἀποδοῦναι ἑχάστῳ χατὰ τὰ ἔργα
. ι
« αὐτοῦ, προσφέρομέν σοι τῷ βασιλεῖ χαὶ Θεῷ ὰ
, προσφέρομέν σοι τῷ βασιλεῖ χαὶ Θεῷ χατὰ
x 5 -Ὡ Ψ x ΕΣ m x
« τὴν αὐτοῦ διάταξιν τὸν ἄρτον τοῦτον χαὶ τὸ
ἢ es μῆς τὰ
« ποτήριον τοῦτο, εὐχαριστοῦντές σοι δι᾽ αὐτοῦ, ἐφ᾽
: ῃ ww ’
« οἷς κατηξίωσας ἡμᾶς ἑστάναι ἐνώπιόν σου χαὶ

e , 2 ὶ >r , ψ > n
« lEDATEUELV σοι χαι ASIOUMEV σε, ὅπως EUMEYWG

« ἐπιδλέψοις ἐπὶ τὰ προχείμενα ταῦτα
« ἐνώπιόν σου, σὺ ὃ ἀνενδεὴς Θεός, χαὶ εὐδοχήσοις
« ἐπ᾽ αὐτοῖς εἰς τιμὴν τοῦ Χριστοῦ σου καὶ χατα-
« πέμψοις ὁ τὸ ἅγιόν σου Πνεῦμα ἐπὶ τὴν θυσίαν
« ταύτην, τὸν μάρτυρα τῶν παθημάτων ' τοῦ Κυρίου
« ᾿Ιησοῦ, ὅπως ἀποφήνοι τὸν ἄρτον τοῦτον σῶμα
«τοῦ Χριστοῦ σου, χαὶ τὸ ποτήριον τοῦτο, αἷμα
« τοῦ Χριστοῦ σου ».

3. Ταῦτα μὲνὔ" οἱ θεῖοι ἀπόστολοι διὰ τῆς συγγρα-

φῆς τοῦ μαχαρίου Κλήμεντος τῇ ᾿Εχχλησία παραδε-

1. ἔδωχεν (ἡμῖν τοῖς u. M. — 2. ἐξοίνον A.
4 τῷ παθήματι Μ. --- 5. μὲν om. A.

ΧΙ. — MARCI EPHESII LIBELLUS DE CONSECRATIONE.

427

nos reperiuntur; atque tota haec oratio in iis
consistet.

2. Nam in liturgia sacrorum apostolorum a
Clemente conscripta, post enarrationem Domi-
nicorum miraculorum et actorum, praeterea
passionis, resurrectionis, reditus in caelum,
ita ad verbum scriptum est*: « Memores igitur
« eorum quae propter nos passus est, gratias
« agimus tibi, Deus omnipotens, non quantum
« debemus, sed quantum possumus, et eius
« statutum adimplemus. In qua enim nocte
« tradebatur, accipiens panem in sanctas et
« immaculatas suas manus, et elevatis oculis
« ad te Deum ac Patrem suum, fregit, dedit-
« que discipulis suis dicens : Accipite ex eo,
« comedite : hoc est corpus meum quod pro
« multis comminuitur in remissionem peccato-
« rum. Similiter et calicem ex vino et aqua
« temperatum sanctificavit, deditque ipsis
« dicens : Dibite ex eo omnes : hic est sanguis
« meus, qui pro multis effunditur in remissio-
« nem peccatorum; hoc facite in meam com-
« memorationem. Memores igitur passionis
« eius, mortis, resurrectionis, reditus in caelos,
« et futuri eius secundi adventus, in quo veniet
« iudicaturus vivos et mortuos, redditurusque
« cuique secundum opera sua, offerimus tibi
« Regi ac Deo, secundum eius institutionem,
« panem hunc et hunc calicem, gratias tibi per
« eum agentes, quod nos dignatus fueris
« adstare coram te, et tibi sacrificare. Et te
« rogamus, ut propitio serenoque vultu respi-
« cias supra haec proposita bona coram te, tu
« qui nullius indiges, Deus : et tibi complaci-
« tum sit in eis ad honorem Christi tui, et
« mittere digneris sanctum tuum Spiritum
« super hoc sacrificium, testem passionum
« Domini lesu, ut efficiat panem hunc corpus
« Christi tui, et calicem hunc sanguinem
« Christi tui ».

3. Haec quidem divi apostoli per beati Cle-
mentis scriptionem Ecclesiae tradiderunt. Divus

— 3. χαὶ χαταπέμψοις — σῶμα τοῦ χριστοῦ σου OM. A, —

a) Apud Brightman, Eastern Liturgies, Oxonii, 1896, p. 20-21.

ine ma

“Ihrem

auf

122.

vero lacobus Hierosolymorum primus episco-
pus ac primi magnique pontificis frater simul
et successor, ipse quoque mysticam exponens
liturgiam in eadem parte, post recitationem
Dominicorum verborum, haec scribit* : « Me-
« mores igitur et nos peccatores passionum
« eius vivificarum, crucis salutaris ac mortis,
« sepulcri ac resurrectionis a mortuis tertio
« die, ascensionis in caelos, et assessionis eius
« ad dexteram tuam Dei et Patris, et secundi
« gloriosi et tremendi eius adventus, cum
« veniet cum gloria ad iudicandum vivos et
« mortuos, cum reddet unicuique secundum
« opera eius, offerimus tibi, Domine, hoc
« sacrificium verendum et incruentum ». Et
post pauca : « Miserere nostri, Deus, secundum
« magnam misericordiam tuam, et demitte
« super nos et super haec sancta dona propo-
« sita Spiritum tuum sanctissimum Dominum
« vivificum, una tecum Deo Patre et unigenito
« Filio tuo assidentem, simul regnantem, con-
« substantialem et coaeternum, qui locutus est
« in lege et prophetis et in novo tuo Testa-
« mento, qui descendit in specie columbae
« super Dominum nostrum lesum Christum in
« lordane fluvio, et mansit super eum; qui
« descendit super sanctos apostolos tuos in
« specie ignearum linguarum, in caenaculo
« sanctae et gloriosae Sion, in die sanctae
« Pentecostes : ipsum Spiritum tuum sanctis-
« simum demitte nunc quoque, Domine, in
« nos, et in haec dona sancta proposita, ut
« superveniens, sancta et bona et gloriosa tua
« praesentia sanctificet et efliciat hunc panem
« corpus sanctum Christi tui, et calicem hunc
« pretiosum sanguinem Christi tui ».

4. His consequuntur et qui postea liturgiam
ipsam concisiorem ediderunt, tum magnus ille
Basilius, tum post eum loannes Chrysostomus.
Ille quidem ad hanc partem cum accessit,
ipse quoque recitans primam illam consecra-
tionem a Domino traditam, « Dimisit, inquit?,

« commemorationes salubris suae passionis

428 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

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ὧν πρῶτος ἐπίσχοπος χαὶ τοῦ πρώτου χαὶ μεγάλου
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μετὰ τὸ διηγήσασθαι τὰ Δεσποτιχὰ ῥήματα τοιάδε
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« τῶν ζωοποιῶν αὐτοῦ παθημάτων, τοῦ σωτηρίου
« σταυροῦ χαὶ τοῦ θανάτου χαὶ τῆς ταφῆς χαὶ τῆς
« τριημέρου EX νεχρῶν ἀναστάσεως χαὶ τῆς εἰς
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« οὐρανοὺς ἀνόδου καὶ τῆς ἐχ * δεξιῶν σου τοῦ Θεοῦ
x x ’ \ -Ὁ > , » ar
« χαὶ Πατρὸς καθέδρας χαὶ τῆς δευτέρας ἐνδόξου
\ δ -Ὁ-Ὁ > m , “ ἔλ x
« χαὶ φοδερᾶς αὐτοῦ παρουσίας, ὅταν ἔλθη μετὰ
« δόξης χρῖνα! ζῶντας χαὶ νεκρούς, ὅταν μέλλῃ"
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« ἀποδιδόναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ, προσφέ-
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« ρομέν σοι, Δέσποτα, τὴν φοδερὰν ταύτην καὶ
« ἀναίμακτον 3 θυσίαν ». Καὶ μετ᾽ ὀλίγα" « ᾿ἔλέησον
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« ἡμᾶς, ὃ Θεός, χατὰ τὸ μέγα ἔλεός σου χαὶ
τ ΄ 4 9, ς er KEN \ , u
« ἐξαπόστειλον ἐφ᾽ ἡμᾶς χαὶ ἐπὶ τὰ προχείμενα ἅγια
« δῶρα ταῦτα τὸ Ilvevus σου τὸ πανάγιον, τὸ
᾿ a , Ἔν τ τ
« χύριον χαὶ ζωοποιόν, to? σύνθρονόν σοι τῷ Θεῷ

\ ei ᾿ ER
« χαὶ Πατρὶ καὶ τῷ μονογενεῖ σου Υἱῷ, τὸ συμόα-

m x ’ [4 x τὸ x -Ὁ
« σιλεῦον, τὸ δικοούσιόν τε καὶ συναΐδιον, τὸ λαλῆσαν.

« ἐν νόμῳ χαὶ προφήταις καὶ τῇ καινῇ σου διχθήχη,

x " 3 N -. ΕἿΣ δὴ x 4‘
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« ἡμῶν Ἰησοῦν Χριστὸν ἐν τῷ ᾿Ιορδάνη ποταμῷ

x - X) > ’ x \ EN x el
« χαὶ μεῖναν ἐπ᾽ αὐτόν, τὸ καταδὰν ἐπὶ τοὺς ἁγίους
> ER ? SR
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c [4 5 Ὁ «ς ’ ISSN ὁ ἃ yv \ > -- ,
« ὑπερῴῳ τῆς ἁγίας χαὶ ἐνδόξου Σιὼν ἐν τῇ ἡμέρᾳ
τὸ ΤΩΝ ἢ ER Ἐν 7 ὲ
« τῆς ἁγίας ΠΕεντηχοστῆς, αὐτὸ τὸ [Πνεῦμα σου τὸ
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« σίᾳ, ἁγιάσῃ καὶ ποιήσῃ τὸν μὲν ἄρτον τοῦτον
« σῶμα ἅγιον τοῦ Χριστοῦ σου, xal τὸ ποτήριον
« τοῦτο αἷμα τίμιον τοῦ Χριστοῦ σου ».
4. ἹῬούτοις ἀχολουθοῦντες χαὶ οἵ μετὰ ταῦτα τὴν
EN , > ᾿ “ 6 ,
αὐτὴν λειτουργίαν ἐπιτεμόντες, 6 τεῦ μέγας Ba-
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σίλειος καὶ μετ᾽ αὐτὸν ὃ Χρυσόστομος ᾿Ιωάννης, ὃ
μὲν περὶ τοῦτο τὸ μέρος γενόμενος χαὶ αὐτὸς διηγού -
μενος τὴν πρώτην ἐχείνην ἱερουργίαν ὑπὸ τοῦ
Δεσπότου παραδεδομένην, « Κατέλιπε, φησίν, ἡμῖν

« ὑπομνήματα τοῦ σωτηρίου αὐτοῦ πάθους ταῦτα,

l. τῶν: τῆς Μ, — 2. μέλλει A. --α 3. ἀνέμακτον A. — 4. τὸ : τῷ A.— 5. ὑπερόῳ A. -- 6. ὅ τε : ὅτι A.

a) Brightman, op. eit., p. 52-54. — b) Ibid., p. 404-406,

[290].

90

35

40

« ἃ προτεθήχαμεν ' κατὰ τὰς αὐτοῦ ἐντολάς" μέλλων
x ΕῚ A }- Pas | N 2 « [4 \ ᾽ν δὲς \
« γὰρ ἐξιέναι ἐπὶ Tov? ἑχούσιον xal ἀοίδιμον χαὶ
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« ζωοποιὸν αὐτοῦ θάνατον, τῇ νυχτὶ ἣ παρεδίδου
« * ἑαυτὸν ὑπὲρ τῆς τοῦ χόσμου ζωῆς, λαδὼν ἄρτον
« ἐπὶ τῶν ἁγίων αὐτοῦ χαὶ ἀχράντων χειρῶν χαὶ
« ἀναδείξας σοι τῷ Θεῷ χαὶ Πατρί, εὐχαριστήσας,
5 12 c 14 [4 BIN - ε ,
« εὐλογήσας, ἁγιάσας, χλάσας, ἔδωχε τοῖς ἁγίοις
« αὐτοῦ μαθηταῖς χαὶ ἀποστόλοις, εἰπών᾽ Aubste,
«φάγετε τοῦτό μου ἐστὶ τὸ σῶμα τὸ ὑπὲρ
Bo G N
« ὑμῶν χλώμενον εἰς ἄφεσιν ἁμαρτιῶν. “Ὁμοίως
« χαὶ τὸ ποτήριον ἐχ τοῦ γεννήματος τῆς ἀμπέλου
‚ , ΕῚ [4 5» 4 ς ᾿ὕ
« λαθών, κεράσας, εὐχαριστήσας, εὐλογήσας, ἁγιά-
« σᾶς, ἔδωχε τοῖς ἁγίοις αὐτοῦ μαθηταῖς χαὶ ἀπο-

« στόλοις εἰπών" Π]||ετε ἐξ αὐτοῖ πάντες" τοῦτό

x c x c ἂν, x τς > ’ >
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« Δέσποτα πανάγιε, χαὶ ἡμεῖς οἱ ἁμαρτωλοὶ χαὶ
« ἀνάξιοι δοῦλοί σου, οἱ καταξιωθέντες λειτουργεῖν
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« τῷ ἁγίῳ σου θυσιαστηρίῳ, οὐ διὰ τὰς δικαιοσύνας
« ἡμῶν (οὐ γὰρ ἐποιήσαμέν τι ἀγαθὸν ἐπὶ τῆς γῆς),
« ἀλλὰ διὰ τὰ ἐλέη σου χαὶ τοὺς οἰχτιρμούς σου,
« οὖς ἐξέχεας πλουσίως ἐφ᾽ ἡμᾶς, θαρροῦντες προσ-
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τ. m m PL By } \ τ
« αἵματος τοῦ Χριστοῦ σου, σοῦ δεόμεθα χαὶ σὲ
« παραχαλοῦμεν, "Ayıe ἁγίων, εὐδοχία τῆς σῇ
θ ΜΈΝ. Δ ὝΠΟΝΣ χ τῆς σῆς
« ἀγαθότητος ἐλθεῖν τὸ Πνεῦμά σου τὸ ἅγιον ἐφ᾽
"u ἡμᾶς χαὶ ἐπὶ τὰ προχείμενα δῶρα ταῦτα, χαὶ
2 -- εν δι c , > INN \
« εὐλογῆσαι αὐτὰ χαὶ ἁγιάσαι χαὶ ἀναδεῖξαι τὸν
« μὲν ἄρτον τοῦτον αὐτὸ τὸ τίμιον σῶμα τοῦ Κυρίου
« χαὶ Θεοῦ ’ χαὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, τὸ
« δὲ ποτήριον τοῦτο αὐτὸ τὸ τίμιον αἷμα τοῦ Κυρίου
« χαὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, τὸ
« ἐχχυθὲν ὑπὲρ τῆς τοῦ χύσμου ζωῆς ». Ὃ δέ γε
θεῖος Χρυσόστομος τὰ αὐτὰ πάλιν ἐπιτομώτερον ὃ
ἀπαγγέλλων, « ᾿Ελθὼν ὃ Κύριος, φησί, καὶ πᾶσαν
\ - m -
« τὴν ὑπὲρ ἡμῶν οἰκονομίαν πληρώσας, τῇ νυχτὶ ἣ
10 « παρεδίδοτο, μᾶλλον δὲ ἑαυτὸν παρεδίδου " ὑπὲρ τῆς
« τοῦ χύσμου ζωῆς, λαῤδὼν ἄρτον ἐν ταῖς ἁγίαις

« αὐτοῦ καὶ ἀχράντοις nal ἀμωμήτοις χερσίν, εὐχα-

» x ΕΝ, x τς = Υ ΄
« ἔστι TO αἵμά μου TO τῆς καινῆς διαθήκης,"

[291] ΧΙΙ. — MARCI EPHESII LIBELLUS DE CONSECRATIONE. 129

« ἰδία, quae proposuimus secundum süa man-
« data. Debens enim exire in voluntariam et
« beatissimam et vivificam suam mortem, in
« nocte qua tradebat seipsum pro mundi vita,
« accipiens panem in sanctis suis et immacu-
« latis manibus, et ostendens tibi Deo et
« Patri, gratias agens, benedicens, sanctificans,
« frangens, dedit sanctis suis discipulis et
« apostolis dicens : Accipite et manducate :
« hoc est corpus meum, quod pro vobis fran-
« gitur in remissionem peccatorum. Similiter
« et calicem de genimine vitis accipiens, mi-
« scens, gratias agens, benedicens, sanctificans,
« dedit sanctis suis discipulis et apostolis,
« dicens : Bibite ex hoc omnes : hic est san-
« guis meus novi Testamenti, qui pro vobis et
« pro multis effunditur in remissionem peccato-
« rum. Hoc facite in meam commemorationem ».
Et post pauca : « Ideo, Domine sanctissime,
« et nos peccatores et indigni servi tui, qui
« constituti sumus ministrare sancto altari
« tuo, non propter iustitias nostras (non enim
« facimus quid boni in terra), sed propter
« misericordias et miserationes tuas quas
« efludisti abundanter super nos, confidentes
« appropinquamus sancto altari tuo, et propo-
« nentes antitypa, id est configuralia sancti
« corporis et sanguinis Christi tui, te obsecra-
« mus et te postulamus, Sancte sanctorum,
« beneplacita tua benignitate, venire Spiritum
« sanctum tuum super nos et super proposita
« munera ista, et benedicere ea et sanctificare,
« et ostendere panem quidem istum ipsum
« honorificum corpus Domini, Dei et Salva-
« toris nostri lesu Christi; calicem autem
« istum, ipsum pretiosum sanguinem Domini
« Dei et Salvatoris nostri lesu Christi, qui
« eflusus est pro mundi vita ». Divus quoque
Chrysostomus eadem iterum concisius expo-
nens? : « Veniens Dominus, completo omni
« pro nobis mysterio, nocte qua tradebatur,
« seu potius tradebat seipsum pro mundi

>

1. προτεθείχαμεν M, quae forma est linguae communis, non atticae. — 2. ἐπὶ τὴν A. — 3. προσθέντες

AM. — 4. χαὶ Θεοῦ om. PM. — 5. ἐπιτομότερον P,

a) Ibid., p. 382-387,

fon W

τῷ

w

ἰώ. Τὰ

--

nn

123”.

I

« vita, panem accipiens sanctis suis, immacu-
« latis et impollutis manibus, cum gratias
« egisset, benedixit, sanctificans et frangens,
« sanctis suis discipulis et apostolis tribuit
« dicens : Accipite et comedite : hoc est corpus
« meum, quod pro vobis frangitur in remissio-
« nem peccatorum. Similiter autem et calicem
« postquam caenavit dicens : Dibite ex hoc
« omnes : hic est sanguis meus novi Testa-
« menti, qui pro vobis et pluribus efunditur
« in remissionem peccatorum ». Et paulo post
ita subiungit : « Offerimus tibi rationabile ac
« incruentum hoc sacrificium, et te precamur,
« etsupplicamus, et deposcimus, ut mittas Spi-
« ritum sanctum tuum super nos et super haec
« apposita munera : et fac panem istum quidem
« pretiosum corpus Christi tui : et quod est
« in calice isto, pretiosum sanguinem Christi
« tui, permutans sancto Spiritu tuo ».

5. Ita quidem omnes hi concorditer prius
quidem recitant Dominica verba, et per ea nos
ad recordationem rei tum peractae adducunt,
et sanctificatricem vim ac potentiam immittunt
in ea quae consecrantur; postea vero oratio-
nem adhibent, et sancti Spiritus gratiam invo-
cant, ut ipsa accedens, ea quae tum dicta
sunt, rebus praesentibus accommodet, et pro-
posita dona perficiat, ingue Dominicum corpus
et sanguinem convertat. Ipsa enim et in utero
Virginis deiferam illam procreavit carnem,
iuxta illud, quod ei ab angelo dictum est*:
Spiritus sanctus superveniet in te, et virkus
Altissimi obumbrabit tibi. Ideirco et magnus
Basilius, post recitata Domini verba, ut a se
dicta super sancto corpore et sanguine, antitypa
vocat proposita dona, nimirum quasi nondum
perfecta per ea verba, verum adhuc typum
quemdam et imaginem ferentia. Itaque dein-
ceps statim Spiritus sanctus adveniat precatur,
faciatque panem quidem ipsum pretiosum
corpus, calicem autem ipsum pretiosum san-
guinem. Idque certe iure optimo. Nam quem-

admodum in illa prima mundi fabricatione,

430 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

1292]

« ριστήσας, εὐλογήσας!, ἁγιάσας, χλάσας, ἔδωχε

- [4 , > - - 3 [4 5» ,
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’ ,ὔ τς [4 > x N - x
« dabers, φάγετε" τοῦτό μου ἐστὶ τὸ σῶμα To

N ς τὰ , > u c >
«ὑπὲρ ὑμῶν χλώμενον εἰς ἄφεσιν ἁμαρτιῶν.

Ὁμοίως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι λέγων"

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« Πίετε ἐξ αὐτοῦ πάντες" τοῦ τό ἐστι τὸ αἷμά
x u [-Σ Aı , x c Ἂς «ς ὅν ,

«μου τὸ τῆς καινῆς ΖΠπαθήκης τὸ ὑπὲρ ὑμῶν
> [2 > ” « ad x
« ἐχχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν ». Καὶ
μετὰ μικρὸν οὕτως ἐπισυνάπτει" « Προσφέρομέν σοι

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ΧΙ. — MARCI EPHESI LIBELLUS DE CONSECRATIONE.

A31

terra germinandi, quae ab ea nascuntur, vim
et potentiam per divinum mandatum accepit,
idque mandatum, quemadmodum ait idem
doctor‘, in ipsa terra permanens insitum, ei
vim germinandi perpetuo praebet; opus est
tamen et nostra cura, agricolarum manibus ad
ea perficienda quae producit : eodem modo et
sermo iste semel editus a Servatore, ut ait
divus Chrysostomus”, semper operatur : adiu-
vat tamen et divini sacerdotii facultas, interce-
dente oratione ac benedictione adpropositorum
perfectionem. Ipsa enim et baptismatis aquam,
quae aqua simpliciter erat, pro eo quod appa-
rebat, omnium expiatricem peccatorum facit,
divino Spiritu invisibiliter concurrente. Haec
et chrisma quo ungimur, et sacerdotes ipsos,
et alia omnia Ecclesiae mysteria peragit per
sacrosancti Spiritus gratiam. Atqui non ora-
tioni quam fundimus confidentes, neque verbis
illis ut impotentibus detrahentes, propositis
donis adprecamur, itaque ipsa confici credimus,
sed et verba ipsa proprium retinere robur cre-
dimus, et divini sacerdotii facultatem insuper
demonstramus, quae conficiendi totius mysterii
per
operantis vim habet. Sic enim et divus Chryso-
stomus pariter, in libro de Sacerdotio, hac ipsa

per invocationem Spiritus sancti eam

de re talia inquit® : « Adstat sacerdos, non
« ignem demittens, sed Spiritum sanctum : ac
« supplex diu precatur, non ut aliqua fax
« demissa caelitus consumat proposita dona,
« sed ut gratia in hostiam delapsa, per illam
« omnium animos inflammet, et argento igne
« purgato splendidiores exhibeat ». Sed neque
haesitatio ulla ac incertitudo nobis precantibus
suspicanda est, cum is qui immolatur et parti-
cipatur Dominus hoc nos facere iusserit (Hoc

enim,inquitd,/acite in meam commemorationem),

1. τρόπον : λόγον A. — 2. καὶ om. AP. — 3. τὸ om. A. — 4. Allerum ὕδωρ om. M. — 5. xalapr.
ἀπεργ. m. ἁμαρτίας AP. — 6. θαροῦντες Ο. — 7. οἰκίαν A. — 8. ἐπιπολὺ M. — 9. ἁφθεῖσα M, quae viri
alieuius docli emendatio est contra codieum fidem. — 10. χαταναλώσει A. — 11. ἵν ἡ M. — 12. λαμπρ.
πεπυρ. ποιήσῃ A; item ποιήσῃ P, qui tamen ad marg., corr. in ἀποδείξῃ. — 13. θειομένου M. — 14. ἀπαγ-
γειλαμένου A. — 15. αὐτὸ M.

a) ΟἿ, Basil. Homil. V in Hexaem., n.10—=P.@,., proditione Iudae = P. @., t. 49, c. 3300. —

c\) P. G., t. 48, c. 642. — d) Luc. xxıı, 19,

Br

“A

24.

Π
ΣΝ

ων

482 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. [294]

et promiserit se daturum Spiritum sanctum
omnibus qui petierint eum, nedum sacerdoti-
bus : velitque hoc singulis diebus confici a
nobis, ut deinceps per omnia monstratur. Tune
etiam fortassis ex hoc baptisma quoque su-
spectum habeas, quod precibus pariter atque
invocationibus conficitur, et peccatorum re-
missionem, an vere acceperis, dubitationem
aliquam habeas, quae tibi sacerdotali gratia
conceditur? itemque alia omnia ecclesiastica
praescribas mysteria? Non ita est profecto, non
ita est; fidelis enim qui promisit” se nobiscum
omnibus diebus futurum usque ad consumma-
tionem saeculi.

6. Atque nos quidem haec a sanctis apostolis
et eorum successoribus accepimus, et ita reti-
nemus, ut a sententia hac dimoveri nequea-
mus, et rationem eorum reddimus. Quod
autem Domini de mysteriis sermo per modum
recitationis prolatus ad donorum sanctifica-
tionem sufficiat, nemo apostolorum, nemo doc-
torum dixisse cernitur. Verum quod ille quidem
semel ab illo prolatus, hoc ipso quod ab illo
pronuntiatus est, perinde atque in rerum fabri-
catione habitus sermo semper operetur, hoc
ait aureae ille linguae loannes". Quod vero
nunc a sacerdote prolatus, hoc ipso quod ab
eo dicatur, hoc possit, a nullo licet ediscere :
quandoquidem nec ipse opificis operatur
sermo, quia in singulis, quae fiunt ab aliquo
homine refertur, sed quia semel est a Deo
enuntiatus. Quin etiam nec ipsi quidem dicent
operari Dominicum verbum, a quovis simpli-
citer prolatum, neque absque altari. Si igitur
sacerdote est opus et altari, et aliis quae ad id
pertinent, quidni et precibus, benedictione, et
per eam adventu sancti Spiritus, qui omnia
perficit et consummat mysteria? Ad haec sacer
ille Dionysius testimonio suo nostros ritus
confirmaturus accedat. In theoria enim myste-

rii synaxeos, « Ubi sacra, inquit‘, Dei opera

1. μήτοι γε AP. — 2. χαθεχάστην AP. — 3. τελούμενον P, at corr. in τελειούμενον ad marg. — 4. ἐπιδὲ-
δομένην A. — 5. ἕως : ἄχρι M. — 6. ἁγίων sup. lin. P. — 7. τῶν οἴη. Μ. — 8. ἐφ᾽ ἑκάστου A. — 9. λεγόμενον
ΟΜ. — 10. συντίνει A. — 11. καὶ om. OM. — 12. öl’ αὐτῆς M

a) Cf. Mat. xxvın, 20.— b) P. G., t. 49, c. 380. — ec) P. G.,t.3,c. ἄμ Ὁ.

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χαὶ αὐτὸς διηγηματιχῶς τῶν δεσποτικχῶν ῥημάτων,
5 a
ὅτι αὐτὸς προσέταξε Aubers, φάγετε, καὶ πίξτε

, ud m
πάντες, καί Τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνά-

1. In ἐγχεχαλυμμένον alterum u sup. lin. 0. —

ΧΙ. — MARCI EPHESI LIBELLUS DE CONSECRATIONE.

433

« hierarcha celebravit, ad consecrationem
« accedit; et prius quidem pro ea excusa-
« tionem affert exclamans : « Tu dixisti : Hoc
« facite in meam commemorationem; dein ad
« imitationem Dei compositae huius consecra-
« tionis dignus fieri precatur et ad similitu-
« dinem ipsius Christi divina peragere, et
« impertiri sanctissime, ac sacra percepturos
« sacrosancte percipere.Deinde sic divinissima
« peragit sacra, atque oculis obiicit, quae
« celebravit per sacra proposita. Nam pane
« qui opertus erat et indivisus, patefacto et in
« multas partes distributo, unitateque calicis
« omnibus dispertita, symbolice unitatem mul-
« tiplicat et distribuit ». Et post pauca : « Per-
« cepta ac data communione hierarcha in
« sacram gratiarum actionem desinit ».

7. Haec cuivis volenti contueri licet, cum
quibusnam consentiant, iisne quae a nobis
peraguntur, aut iis quae a Latinis. Nos enim
sequentes sacros apostolos et doctores iuxta
traditas ab iis expositiones et hunc item sacro-
rum interpretem, sacra Dei opera celebramus,
id est, ut idem ait, Dei pro nobis incarnationem,
eius pro nobis mortem, divinam baptizatorum
generationem, divinam adoptionem, servandis
mandatis deificationem : ita deinde ad conse-
crationem venientes, prius quidem pro Πὰς
excusationem afferimus, et exclamamus ipsa
Dominica verba, quae tum enuntiavit : et sub-
dimus, quod ipse iusserit, Hoc facite, inquiens,
in meam commemorationem; tum ut ad imita-
tionem Dei compositae huius consecrationis
digni efficiamur precati, quemadmodum con-
tinent expositiones, divinissima sacra confici-
mus, intercedente oratione atque benedictione,
necnon divini Spiritus accessione. Interimque
opertum panem et indivisum patefactum in
multas partes secamus, et unitatem calicis
omnibus distribuimus. Latinorum vero sacerdos
recitat et ipse Dominica verba, quod ipse
praeceperit, Accipite, comedite,et Bibite omnes;

. χαὶ om. ΟΜ, — 3. Syllaba ve in διανέμει sup. lin,
P. — 4. συνορῶν A. — 5. γὰρ sup. lin. P. — 6. τὰς sup. lin. P. — 7. δὴ:

δεῖ A. — 8. dom. M: φησι corr.

eX. φήσιν A. — 9. ἐντολῶν : ἱερῶν AP, at in P corr. in ἐντολῶν ad marg. — 10. τῆς om. OM. — 11. ἐγχεχα-

λιμμένον A : allerum μι sup. lin. O. — 12. τέος A.

2
3

434 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

Hoc facite in meam commemorationem;
verum nihilo magis consecrat, sed arbitratur
recitationem hanc verborum ad sanctificationem
et consecrationem sufficere. Deinde infermen-
tatum panem illum, non opertum interim, sed
undecunque contigerit ita nactus, ubi subleva-
vit, partem quidem frangit, et in calicem iniicit :
quod reliquum est in os demittit, et toto calice
pariter epoto, ut se salutent adhortatur qui
cum eo ministrant diaconi, nemini quidquam
impartitus, qui hoc gloriatur Domini verbo,
Accipite,comedite omnes, et Bibite ex eo omnes,
Haec manifestamne proferunt contrarietatem
τὶς quae nobis traditae sunt liturgiarum exposi-
tionibus, et verbis Dominicis, et ipsis vocibus
quibus utuntur? Scilicet ita sentientes nobis
vitio vertere audebunt, et nostros ritus curio-
sius investigare atque interpretari, quae sanctis
patribus tam sunt consentanea? At Chrysosto-
mus ait®, « Dominicum verbum semel dictum
sacrificium consummatum eflicere ». Semel
dietum, inquit, non quod nunc ἃ sacerdote
dicitur, sed quod semel a Servatore dictum

perfectricem immittere propositis donis
vim atque potentiam, non item et actu ea per-
ficere;: hoc enim sancti Spiritus adventus per
sacerdotis orationem efficit, idque perspicuum
est ex iis quae Chrysostomus, ut prius expo-
Dominica verba

suimus, postquam recitata

sunt : « Mittas, inquit, Spiritum tuum sanctum,
« et fac panem istum quidem pretiosum corpus
« Christi tui, et quod est in calice isto pretio-
« sum sanguinem Christi tui, permutans sancto

« Spiritu tuo. » Haec nisi persuadeant eos qui
contentiosi sunt, ji miserandi merito censendi

sunt, quod ignorantia duplici teneantur, et

excaecatione profunda. πωρώσεως.
1. In ἐγχεχαλυμμένον allerum p Sup. lin. Ο. - 2. καὶ om. ΟΝ, sed in O add. ad marg. — 3. ἀλλ᾽ sup.
lin. P. — A. εὐχῆς om. M. — 5. 6 τὴν γλ. χρυσοῦς Ar -- 6. τῷ δὲ A. ΞΞ 7. τῷ sup. lin! A. — 8: μεταδαλὼν

— τῷ ἁγίῳ om. A

a) P. G., t. 19, c. 380 Ὁ.

« ἅγιον, καὶ ποίησον τὸν μὲν ἄρτον τοῦτον τίμιον

- ad marg. add. P. — 9. ἀγνείας A.

[296]

ξ
μνησιν᾽ Ἱἱερουργεῖ δὲ οὐδὲν μᾶλλον, ἀλλ᾽ οἴεται τὴν
, N rn 4 x x ἘΝ x τ
διήγησιν αὐτὴν τῶν βημάτων πρὸς τὸν ἀγιασμον χαὶ
ar ’ 3 n > Sei y Im
τὴν ἱερουργίαν ἄρχειν" εἶτα τὸν ἄζυμον ἄρτον ἐχεῖνον,
οὐχ ἐγχεχαλυμμένον ' τέως, ἀλλ᾽ ὅθεν ἔτυχεν οὕτω
λαβὼν καὶ ὑψώσας, μέρος μὲν ἀπορρήγνυσι χαὶ Fr
τῷ ποτηρίῳ ἐμδάλλει, τὸ δὲ λοιπὸν χαθίησιν εἰς τὸ

[4 \ x , 2 \ ΄ k} 4
στόμα, χαὶ TO ποτήριον ἐχπιὼν ὅλον ὁμοίως, ἄσπα-

7

x FR N ΄ N --
ζεσθαι αὐτὸν προτρέπεται τοὺς συλλειτουργοῦντας
αὐτῷ διαχόνους, μηδενὶ μηδὲν μεταδούς, ὃ τὸ
“1άθετε φάγετε πάντες καὶ Πίετε ἔξ αὐτοῦ ῃ
πάντες μεγαλαυχῶν. Ταῦτα οὐ πρόδηλον φέρει τὴν
2 ’ x x x [3 > {2
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Δ. L 92 x \ rg
χαὶ ἐξηγήσεις nat” πρὸς τὰ δεσποτιχὰ ῥήματα χαὶ

x > " ER , τὴ ’
πρὸς αὐτὰς τὰς ἐχείνων φωνας; Εἴτα τολμήσουσιν

-

* οὕτως ἔχοντες ἐγκαλεῖν ἡμῖν χαὶ περιεργάζεσθαι
\ ἧς ’ > FA “ > » -
τὰ ἡμέτερα χαὶ ἐφερμηνεύειν, οὕτως ἀχόλουθα τοῖς
ἁγίοις ὄντα: Ἀλλ᾽" ὃ Χρυσόστομός φησι « τὸν

« δεσποτιχὸν λύγον ἅπαξ ῥηθέντα τὴν θυσίαν

᾿ ΩΣ ἘΣ , „a € , \
« ἀπηρτισμένην ἐργάζεσθαι » ἅπαξ ῥηθέντα φησιν
οὐ νῦν ὑπὸ τοῦ ἱερέως λεγόμενον, ἀλλ᾽ ἅπαξ ὑπὸ %
τοῦ Σωτῆρος ῥηθέντα, τὴν πτελειωτιχὴν ἀεὶ δύναμιν
9. ἐἐ - , Φ δ᾽ . ΑΥ -}} ,
ἐνιέναι τοῖς προχειμένοις, οὐχ ἤδη Mal ἐνεργείᾳ
- -. m \ ς πα ῶς , :
τελειοῦν αὐτά" τοῦτο γὰρ ἣ τοῦ ἁγίου Πνεύματος
ἐν er ὌΝ
ἐπιφοίτησις ἐργάζεται διὰ τῆς τοῦ ἱερέως εὐχῆς";
χαὶ δῆλον ἐξ ὧν αὐτὸς ὃ χρυσοῦς τὴν γλῶτταν", ὡς 2
πρότερον ἐξεθέμεθα, μετὰ τὸ εἰπεῖν τὰ δεσποτιχὰ
ῥήματα, « Κατάπεμψον. φησί, τὸ Πνεῦμά σου το"

ING? 7
« σῶμα τοῦ Χριστοῦ σου, τὸ 62° ἐν Tu
’ !

« τούτῳ τίμιον αἷμα τοῦ Χριστοῦ σου, μεταδαλὼν 3

«τῷ Πνεύματί σου τῷ ἁγίῳ ». Ῥαῦτα εἰ μὴ
D x ͵ ͵

= A
πείθουσι τοὺς φιλονείκως ἔχοντας, ἐλεεῖσθαι ἂν εἶεν

δίκαιοι τῆς διπλῆς ἀγνοίας ὃ χαὶ τῆς εἰς Budo;

σι

ΧΙΠ"

MARCI EPHESII CONFESSIO FIDEI FLORENTIAE SCRIPTA,
SED POST ABSOLUTAM SYNODUM IN LUCEM EDITA.

Be}

+ ΤΟΥ ATIQTATOY MHTPOLOALTOY
"E®EEZOY, KYP MAPKOY TOY EYTE-
NIKOY, ‘OMOAOTIA ΤΗ͂Σ ὌΡΘΗΣ III-
ZTEQE ’EKTEOEISA * "EN DARPENTIA
ΚΑΤᾺ THN ΠΡῸΣ ΛΑΤΊΝΟΥΣ TENO-
MENHN ZYNOAON.

1. ᾿Εγὼ τῇ τοῦ Θεοῦ χάριτι δόγμασιν ἐντραφεὶς
εὐσεδέσι καὶ τῇ Ayla χαὶ ' καθολικῇ ᾿Εχχλησία
διὰ πάντων ἑπόμενος, πιστεύω χαὶ δμολογῷ τὸν

x va , , ES Nana,
Θεὸν χαὶ Πατέρα μόνον ἄναρχον χαὶ ἀναίτιον,
πηγὴν 62? χαὶ αἰτίαν τοῦ Υἱοῦ χαὶ τοῦ 1 Ilveu-

aroc ὃ τε γὰρ Υἱὸς ὃ ἐξ αὐτοῦ & γι ΟΣ
ματος ὁ τε γὰρ 1ι0ς΄ ες RVTOY γεγεννηται χαι

x = Te 2 Ar Be

τὸ Πνεῦμα ἐξ αὐτοῦ Ermopeverar, μηδὲν τοῦ Viov
6 [2 N x 5 4 Ψ ΓΟ 8

συμθαλλομένου πρὸς τὴν ἐκπόρευσιν, ὥσπερ οὐδὲ

"Ὁ , x \ ’, 5 ΗῚ 3 \
τοῦ [Πνεύματος πρὸς τὴν γέννησιν, N” χατὰ τὸ

SANGTISSIMI

DOMNI MARCI EUGENICI CONFESSIO ἡ

RECTAE FIDEI EDITA FLORENTIAE
IN SYNODO CUM LATINIS HABITA.

1. Ego, favente Deo, sanis doctrinis imbutus
ac sanctae catholicaeque Ecclesiae per omnia
Deum et

obsecundans, credo et confiteor

Patrem solum esse

ingenitum principiique
expertem, fontem vero et causam Filii et Spi-
ritus sancti; quippe Filius ex illo genitus est,
et Spiritus ex illo procedit, quin Filius quid-
quam conferat ad processionem, Spiritusve
ad generationem; aliis verbis progressiones

Titulus in A et Q ordine inverso se habet, in A: ‘OpoXoyla — γενομένην σύνοδον παρὰ τοῦ ἁγιωτάτου

— Εὐγενιχοῦ; in : ὋὉμολογία — Φλωρεντία παρὰ τοῦ μαχαρίου πατρὸς ᾿Εφέσου. — Φλορεντίᾳ P. — 1. καὶ

post ἁγία om. E. — 2.

a) Atheniensis 652, f. 11-13° (= A). — Mediola-
nensis Ambrosianus 653, f. 15°°-20 (ΞΞ M). — Medio-
lanensis Ambrosianus 899, f. 115-118 (= N). —
Parisinus 1218, f. 502°°-504” (= P). — Parisinus
1286, f. 181-184°° (= 9). — Vaticanus-Ottobonia-
nus 418, f. 419°-420, vix memorandus, ut qui exor-
dium tantum exhibeat (= O). — Habetur quoque
in aliis codieibus bene multis quos inter memo-
randi oceurrunt: Parisinus 1259, f. 6-7; Parisinus
1327, f. 248; Parisinus 2075, f. 333-33%°, manu
Joanis Eugenici, Marei fratris, exaratus; Parisi-
nus 3104, qui apographum est Emerici Bigot 6
eodice Ambrosiano descriptum, ac propterea
nullius, ad rem quod spectat, pretii; Monacensis
145, f. 191; Monacensis 256, f. 123; Palatinus 403,
f. 99-104; Scorialensis Q. III, 2, f. 152°; Selden
42, f. 151. Bibliothecarum Orientis codices, qui
vix adiri possunt, consulto omisi.

His adnumerandi sunt libri illi manuseripti, qui

eiusdem epistolae confutalionem a Gregorio

protosyncello, moxque patriarcha Gonstantino-

politano editam, exhibent : in his enim Marei
PATR. OR. — T. XVII. — F. 2.

χαὶ post θεὸν om. QE. — 3. δὲ om. Q. — A. τοῦ ἁγίου nv. Q. — 5. τε om. E.— 6.6
iterum habet ante υἱὸς P. — 7, γεγένηται MN. — 8. οὐδὲ :

μηδὲ ΟΝ. --- 9. ἢ om. E.

textus per partes disseetus repraesentatur. Sunt
autem isli: Monacensis 27, f. 114Y°-144 ; Marcianus
589 (sign. LXNXXIII, 3), f. 205; Laurentianus 1%,
plut. X, n. 12; Valicanus 1428, f. 210°-241Y°.
Saepius etiam,
mandata est, videlicet a Dosilheo patriarcha
Hierosolymitano in Tomo Amoris qui dieitur
(Iasii in Moldavia, 1698), p. 586-598; quam edi-
tionem, licet mendis refertam, caeeis oculis repe-
tierunt Athanasius Parius in Marei Eugeniei vila
seu potius encomio, eui litulus Antipapas (Vin-
dobonae, 1785), p. 169-174, et Callistus monachus
Sanclae Annae in eiusdem Marei Biographia
(Athenis, 1887), p. 63-67, iterumque in Historia
schismatis (Athenis, 1596), p. 155-160. Quas edi-
liones, cum unam eandemque texlus recensionem
exhibeant, una liltera E signabimus. Postremo,
non infimo certe loco, eitanda venit editio confu-
talionis Gregorianae apud Migne, P. @., t. 160,
p- 16-105, Iosephi Hergenroether curis (4). Lalinam
tamen translationem a viro illo docto elaboratam,
cum paulo asperior viderelur, passim relractavi.
30

sallem apud Graecos, typis

ARCHIEPISCOPI EPHESII Paris

[. 502

. ὅ03.

FRE RER ΑΡΟ τΣ De τ
E 2 ΓΙ Dr ἜΤ, er ἘΣΘ,
Tapes BER τς
136 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. [298

simul fiunt ex se invicem ortae, ut Patres theo-
logi docent. Quare Spiritus Sanctus per Filium
procedere dicitur, hoc est cum Filio et perinde
ac Filius, etsi non, ut ille, generationis modo;
Filius vero non dicitur per Spiritum generari,
propterea quod relativum est Filii nomen, ne
filius Spiritus esse videatur : quo fit ut Spiri-
tus quidem Filii dicatur, quia ei secundum
naturam proprius est et per ipsum apparet et
datur hominibus; Filius autem Spiritus neque
est neque dicitur teste Gregorio Nysseno.
Quod si verba procedere per Filium causam
denotarent, quemadmodum novi isti dicunt
theologi, non autem quod per eum effulgeat et
appareat, omnino simul cum illo prodiens
eumque concomitans, ut ait divinus Dama-
scenus, nequaquam theologi omnes ad unum
disertis verbis causae rationem a Filio exelu-
derent, alio dicente* : « Unus fons (id est una
« causa) superessentialis deitatis, Pater, et
«hoc a Filio et a Spiritu distinguitur »; alio
vero”: « Solus innascibilis et solus fons dei-
« tatis Pater >, id est solus causa, sicut et
solus causae expers; alio autem° : « Quidquid
« habet Pater, id Filio competit, excepta
« causa »; alio vero@: « Romani ipsi Filium
« non putant causam esse Spiritus sancti »;
alio demum® : « Solus causa Pater »; et
alibi" : « Quaecumque conveniunt fonti, cau-
« 586, genitori, ea soli Patri aptanda sunt »;
— nequaquam idem Damascenus, in theolo-
gia acutissimus, praepositionem per adhiberet,
dum de Filio loquitur, praepositionem vero

ex reiiceret. Octavo enim operis theologici

2
ı t
1. συνα)λήλοις E. — 2. τὸ anle ᾿ἅγιον om. H. — 3. YEyoucı'N, qui lamen ad marg. in λέγεται ΟΝ"
4. She M : μὲν post ἐντεῦθεν add. ΩΝ, sed om. post Πνεῦμα. — 5. Ad marg. P alia manus vult
χαὶ διὰ τὸ legi. — 6. ὁ δὲ υἱὸ ‚od δὲ πνεύματος ὁ υἱὸς οὐ λέγεται χατὰ χτλ. E. -- 7. τὸν |
τῆς Νύσσης A, qui add. ad marg. Νύσσης. — 8. τὸ om. A. — 9. συμπαρομαρτοῦν H. — 10.6
Διονύσιος λέγων 10, recepto scilicet in textum aucloris nomine, quod in eodieibus ad marg. habebalur;
itemque inlra : ὁ δὲ ᾿Αθανάσιος χτλ. ‚ 404 semel monuisse satis erit. — 11. καὶ τοῦτο AQN. — 12. ἀναίτιος ?
αἴτιος A. — 13. ὅσα ἔχει QH. — 14. οὐ τὸν υἱὸν ποιοῦσιν II. — 15. ὅτι μόνος αἴτιος — οὐδὲ πατέρα ΟΠ]. Ὁ ἢ
10. Ante μόνος seripserat αἴτι A, quod dein delevit. — 17. μόνο Q. -- 18. annyöpevsev PA: ἀπηγόρευσε ἢ

ΩΝ. — 19. πνεῦμα δὲ om.

Dionys. De div. nominibus, ὁ. 11 = ἢ.
8. .C.6N=D: b) Alhanas. Contra Sabellia-
nos, n. 2 ιν. 1.28, Ὁ ὡς ce) Gregor.
Nazianz. Orat. de adventu Egypt. τῷ Ρ. G.,

E, addito tamen post δι᾽ viod.

ἅμα τὰς προόδους εἶναι χαὶ σὺν ἀλλήλαις !, ὡς οἵ.
θεολόγοι Πατέρες διδάσχουσι" διὰ τοῦτο γὰρ καὶ.
τὸ Πνεῦμα τὸ" ἅγιον ἐχπορεύεσθαι δι᾿ Υἱοῦ.
λέγεται 3, τουτέστι uera τοῦ Υἱοῦ, χαὶ ὡς ὃ Υἱός,
εἰ χαὶ μὴ γεννητῶς ὡς ἐχεῖνος" δ᾽ δὲ Υἱὸς οὐ λέγεται.
γεννᾶσθαι διὰ τοῦ Πνεύματος διὰ τὸ σχετιχὸν εἶναι
τὸ τοῦ Υἱοῦ ὄνομα, ἵνα μὴ dokn υἱὸς εἶναι τοῦ
Πνεύματος. ᾿Ιντεῦθεν ! χαὶ Πνεῦμα μὲν Υἱοῦ,
λέγεται διὰ τὸ χατὰ φύσιν οἰκεῖον χαὶ τὸ ἢ" δι
αὐτοῦ πεφηνέναι χαὶ δίδοσθαι τοῖς ἀνθρώποις" ὁ δὲ ἢ
γϊὸς τοῦ Πνεύματος οὔτε ἔστιν οὔτε λέγεται
γατὰ τὸν Τ Νύσσης Γρηγόριον. Εἰ δὲ τὸ δι’ Υἱοῦ
ἐχπορεύεσθαι τὴν αἰτίαν ἐδήλου, χαθάπερ ol νέοι.

θεολόγοι φασίν, ἀλλ᾽ οὐ τὸ ὃ δι’ αὐτοῦ ἐχλάμπειν
x [4 x δ) x -’ ὃ

χαὶ πεφηνέναι χαὶ ὅλως τὸ συμπροΐεναι κα

συμπαρομσρτεῖν ὃ κατὰ τὸν θεηγόρον Δαμασχηνόν,,
N 9 r , ern m ST, m

οὖχ ἂν οἱ θεολόγοι πάντες ἑξῆς ῥητῶς ἀφήρουν τοῦ

Υἱοῦ τὴν αἰτίαν, * ὃ μὲν 15 λέγων" « Μόνη πηγή;

Ξ

« τουτέστιν αἰτίχ, τῆς πε

Πατήρ, καὶ τούτῳ "! τοῦ Υἱοῦ χαὶ τοῦ Πνεύματος 2

x

poustou θεότητος ὁ

2

2 ῃ Ἄ ΡΝ ’ 3,8 \ ,
διακρίνεται »" 6 δὲ « δίονος ἀγέννητος χαὶ μονοι

πηγὴ θεότητος ὁ [Πατήρ », τουτέστι μόνος αἰτία
χαθάπερ χαὶ μόνος ἀναίτιος" 125 δὲ « Πάντα ὅσα ἢ
« ὃ Πατήρ, τοῦ Yiod, πλὴν τῆς αἰτίας »" ὃ δὲ ὅτι
« χαὶ οἱ Ῥωμαῖοι τὸν Υἱὸν IT οὐ ποιοῦσιν αἰτίαν
« τοῦ Πνεύματος »" ὃ δὲ ὅτι 15
« δι: Πατήρ », καὶ ἐν ἄλλοις" « Τὸν ΥἹὸν οὐ λέγομεν.

« ἁρμόζει πηγῇ αἰτίᾳ, γεννήτορι, τῷ Πατρὶ μόνῳ ᾿

3 Υ 16
« μονος αιτιος €
« αἴτιον ου ὐδὲ πατέρα »; χαὶ ἐν ἄλλοις" «

« προσαρμοστέα », — οὖκ ἂν ὃ θεολογικώτατος,

Ἂς τῇ
οὗτος Δαμασχηνὸς τὴν διά τιθεὶς ἐπὶ τοῦ γον
2 > ΕῚ ὰ , 18 Σ x er ““ δ - .
τὴν ἐκ ἀπηγόρευσεν ὃ, ἐν μὲν τῷ ὀγδοῳ τῶν Θεο-

λογικῶν λέγων" « « Ex τοῦ Υἱοῦ τὸ Πνεῦμα οὖ

« λέγομεν, Πνεῦμα δὲ 15 Υἱοῦ ὀνομάζομεν χαὶ δὴ

el
t.36, c 3595 A. — ἃ) Maxim. Epist. ad Marinum
IPA ὍΛΟΙ: = 136 A. — e) Ioan. Damase. De fide),
orthod., lib. ς. 12 =P.G.,t. 9% c. 849 BZ

ἢ Ibid., c. ἣν A. ἢ

ΨΥ τ λων ὦ δ ὙΠ,"

« Υἱοῦ φανεροῦσθαι καὶ μεταδίδοσθαι ! ἡμῖν διυο-
Ξ See ᾿ ;

« λογοῦμεν »" ἐν δὲ τῷ τρισχχιδεχάτῳ πάλιν ὃ
αὐτός" « Πνεῦμα Υἱοῦ, οὐχ ὡς ἐξ αὐτοῦ, ἀλλ᾽ ὡς
> > - > - N > [2 [2
« δι᾿ αὐτοῦ ἐκ τοῦ Πατρὸς ἐκπορευόμενον. μόνος
« γὰρ αἴτιος 6 Πατήρ »" ἐν δὲ τῇ πρὸς Ἰορδάνην

2 “- x m D -
᾿ ἐπιστολῇ πρὸς τῷ τέλει 3" « Πνεῦμα ἐνυπόστατον,

5
5

« ἐχπόρευμα χαὶ πρόδλημα 3, δι’ Υἱοῦ δέ, χαὶ
« οὐχ ἐξ Υἱοῦ, ὡς Πνεῦμα στόματος Θεοῦ, λόγου
᾿ «ἐξαγγελτικόν »" ἐν δὲ τῷ εἰς τὴν θεόσωμον ἴ
F υ
10 ταφὴν τοῦ Κυρίου λόγῳ ὅ- « Πνεῦμα ἅγιον τοῦ
«co χαὶ Πατρός, ὡς ἐξ αὐτοῦ ἐχπορευόμενον,
Πα ὅπερ χαὶ τοῦ ΥἹοῦ εἶναι ὃ λέγεται, ὡς δι᾿ αὐτοῦ
«φανερούμενον 7 χαὶ τῇ χτίσει μεταδιδόμενον,
[ τ ὶ x
ἀλλ᾽ οὐχ ἐξ αὐτοῦ 8 ἔχον τὴν ὕπαρξιν ». Δῆλον
5 γὰρ ὡς ἔνθα μεσιτείαν αἰτιώδη δηλοῖ ἣ διά χαὶ τὸ
x v e “ G ,ὔ
προσεχὲς αἴτιον, ὡς οἱ Λατῖνοι βούλονται, πάντως

ES Dr ERS: ee, a
ἰσοτυναμεῖ τότε τῇ ἔχ, χαὶ ἣ ἑτέρα τῆς

on

ὴ
τέρας τὴν
᾿ Χρῆσιν ἀντιλαμδάνει, ὡς τὸ ᾿Εχτησάμην "6 ἄγθρω-
x = = P m αν --
πὸν διὰ τοῦ Θεοῦ, ταὐτὸν τῷ "! ἐκ τοῦ Θεοῦ"
RK NEISSE x , , Ἴ ΄
Ὁ χαὶ 0 «vo διὰ γυναικός, τουτέστιν ἐχ γυναιχός.
᾿ τὺ 8 Ἐν
ἔνθα τοίνυν "2 ἢ ἐκ ἀπηγόρευται, δῆλον 13 ὅτι χαὶ
A αἰτία ταύτη συναπηγόρευται. “Λείπεται ἄρα τὸ
ἐκ Πατρὸς "' δι᾽ Υἱοῦ ἐκπορεύεσθαι τὸ Πνεῦμα τὸ
d er I 15 \ \ -
yıov οὕτω λέγεσθαι 15 χατὰ τὸν τῆς auventuy-
, , ἐστὸν Naher: ,
> μένης θεολογίας τρόπον, ὡς ἐκ Τ]ατρὸς ἐκπορευό-
μενον δι’ Υἱοῦ φανεροῦσθαι ἢ γνωρίζεσθαι ἢ ἐκλάμ.-
πεῖν ἢ πεφηνέναι νοεῖσθαι. « Τοῦτο γάρ, φησὶν
«ὁ μέγας βασίλειος, Ὑνωριστιχὸν τὴς χατὰ τὴν
, IN, = ν \ \ 2
«ὑπόστασιν ἰδιότητος σημεῖον ἔχει, τὸ μετὰ τοῦ
« Υἱοῦ χαὶ σὺν αὐτῷ γνωρίζεσθαι, * χαὶ ἐχ τοῦ
« Πατρὸς 1% ὑφεστάναι »., οὔτ᾽ ἄρα 17 χαὶ τὸ διὰ
τοῦ Υἱοῦ βούλεται, τὸ μετ᾽ αὐτοῦ γνωρίζεσθαι:
χαὶ γὰρ οὐκ ἄλλη [8 τις ἰδιότης ἀποδέδοται τοῦ

R > 5 =
Πνεύματος ἐνταῦθα πρὸς τὸν Υἱόν, ἢ τὸ μετ᾽ αὐτοῦ

1. χαὶ μεταδίδοσθαι om. E.

hoc scholion ad marg. habetur in M

a) Ibid., c. 832 B-833 A. — ἢ) Ibid., ec. 849 B.
πα ἢ 95. €. 60 ἢ: — d) P.@., t. 9%, e.
605 B. — 6) Gen: ıv, 1.—f) Gal. τν, 4. — g)\P. G.,

XII. — MARCI EPHESIT CONFESSIO FIDEI. 437

12. τοίνυν : νῦν Q. — 13. δῆλον ὅτι — συναπηγόρευται ad marg. ecadem manu P. — 14
Ί NY 5

— 15. οὕτω λέγεσθαι om. M, in quo ad marg. hoc additum est scholion

λοιπὸν ἐπὶ τούτοις λατῖνοι χαὶ ol νῦν ἀκολουθήσαντες αὐτοῖς προδόται. — 16.

1.182,5.C:
Ephesinae, Romae, 1661, p. 507.

capite ait‘: « Ex Filio Spiritum non dicimus,
« Spiritum vero Filii nominamus, et per Filium
« manifestari nobisque suppeditari confite-
« mur ». Et rursus idem auctor, capite decimo
tertio” : « Spiritus Filii, non ut ex ipso, sed ut
« per ipsum ex Patre procedens; solus enim
« causa Pater ». Et in epistola ad Iordanem
prope finem® : « Spiritus personaliter subsi-
« stens, spiraculum et productum, per Filium
« vero, non autem ex Filio, ut Spiritus oris
« Dei Verbi enuntians ». Demum in oratione
de Dominici corporis sepultura ait!: « Spiri-
« tus sanctus Dei et Patris, ut ex eo proce-
« dens; qui et Filii esse dicitur utpote per
« illum suppeditatus creaturisque communi-
« catus, non autem quod ex ipso existentiam
« habeat ». Manifestum enim est, praeposi-
tionem per, ubi mediationem causalem deno-
tat causamque proximam, quemadmodum
Latini
praepositio ex, alteramque pro altera usurpari;
sicut illud® : Possedi hominem per Deum,idem
est atque ex Deo, et vir per mulierem', hoc est

ex muliere. Cum igitur praepositio ex exclu-

volunt, prorsus idem valere ac

ditur, tum liquet ipsam causam cum ea
excludi. Relinquitur ergo, ut eatenus ex Patre
per Filium procedere Spiritus sanctus dicatur
secundum accuratioris theologiae rationem,
quatenus Spiritus ex Patre procedens per
Filium manifestari vel cognosci ve! effulgere
vel apparere intelligitur. « Hoc enim sieno,
« inquit magnus Basilius®, declaratur illius
« secundum hypostasin proprietas, quod post
« Filium et cum Filio cognoscitur, et quod ex

2. πρὸς τὸ N. — 3. πρόδλημα πατρός ΟΝ. — ἡ. θεόσομον absque ταφὴν M.
—5. λόγῳ : λέγων Q. — 6. εἶναι om. E. — 7. φανερούμενον : χορηγούμενον I. — 8. Ad verba ἀλλ᾽ οὐχ ἐξ αὐτοῦ

ἐχ διαμέτρον ἀντιφατικῶς ἀντικείμενον τῷ λατινιχῷ δόγματι χαὶ
τῷ νῦν συντεθέντι ψευδεῖ χαὶ ματαίῳ ὅρῳ. — 9. ἔχον EX ἔχων corr. P. — 10. ἐχτισάμην A.

— 11.70 Q.—
. ἐχ τοῦ πατρὺς E.
ἐπιστομιηθέντες ἐγκαλυψάσθωσαν

Omisso &x τοῦ πατρὸς habelur in E :
γος

χαὶ οὐχ ἄλλη τις πρὸς τὸν πατέρα ἢ τὸ ἐξ αὐτοῦ ὑφεστάναι, quae verba ex inlra dicendis assumpta hoc loco
nihil plane significant. — 17. ἄρα A. — 18. καὶ γὰρ οὐκ ἄλλη — ἢ τὸ μετ᾽ αὐτοῦ γνωρίζεσθαι om. QEB.

329 G. Cl. Allatius, Vindieiae synodi

SIE

΄ ν 7 ATI ΤῊΝ a
438 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. [300]

« Patre subsistit ». Ilud igitur sibi vult voca-
bulum per Filium, scilicet cum Filio cognosci.
Neque enim alia quaedam proprietas Spiritus
sanctiad Filium hoc loco assignatur, nisi quod
cum eo cognoscitur, neve alia ad Patrem, nisi
quod ex eo subsistit. Itaque, si proprium cum
eo, cuius est proprium, aptissime convertatur
necesse est, non aliam profecto habitudinem
ad Filium habet Spiritus sanctus, nisi quod
cum eo cognoscitur; non aliam ad Patrem,
nisi quod ex eo subsistit. Neque igitur ex
Filio subsistit vel esse habet Spiritus sanctus :
quid enim prohibuit, quominus per Filium
procedere diceretur Spiritus sanctus, quemad-
modum per Filium omnia dieuntur esse facta?
Sed illud quidem dicitur, praepositione per
pro ex usurpata; hoc vero nullo modo, nec
quisquam invenire uspiam poterit Spiritum
per Filium dici, nulla Patris facta mentione,
sed ex Patre per Filium dieitur : quod causam
quidem haud necessario tribuit Filio. Ideirco
verbum illud ex Filio omnino non occurrit ac
perspicue proscribitur.

2. Dicta vero Occidentalium Patrum atque
doctorum, ‘quae causam Spiritus sancti Filio
tribuunt, nec cognosco (neque enim translata
unquam sunt in nostram linguam, neque ab
oecumenicis synodis probata fuerunt), nec
recipio, hac nixus coniectura, ea corrupta esse
atque supposita, tum multis aliis de. causis,
tum ob prolatum heri et nudius tertius ab illis
volumen septimae oecumenicae synodi, defini-
tionem continens cum additamento in sym-

bolo; quod cum recitaretur, quanta cos

verecundia suffuderit, norunt qui tum prae-

sentes fuerunt. Verum neque contraria oecu-
menicis synodis et communibus earumdem
decretis, immo nihil omnino quod non con-

sentiat orientalibus doctoribus scripserunt

Patres illi, nihil quod non plane iisdem cohae-

reat, prout ex multis aliis illorum dictis

demonstratur. Quocirca periculosas eiusmodi

1. πατέρα : πνεῦμα ὦ. -- 2. εἰ τοίνυν --- τὸ ἐξ αὐτοῦ ὑφεστάναι om. E. — 3. ἀκριδῶς — ἐστιν ἴδιον om. Q.
4. ἐπεὶ τί — τὸ πνεῦμα To ἅγιον om. QE. γενέσθαι A. Hoc loco marg. adseriptum in M :
χαλλίστως ἄνθρωπε τοῦ θεοῦ, φιλαληθέστατα. — 6. χείμενον οὐδαμοῦ. ᾧ. — 7. Autw P. — 8. διὰ τοῦτο —
τοῦ πνεύματος: τῷ υἱῷ om. A : χαὶ anle διὰ τοῦτο add. N. — 9. χχὶ anle παντελῶς om. QH. — 10. πατέρων
χαὶ om. QMNPE. — 11. ἃς M. 12. τοῦ πνέύματος om. |. — 18. χαὶ γὰρ — ἐδοχιμάσθησαν om. Εἰ. Scholion
in Q : τίνος γὰρ ἕνεχεν auvnpoiloven σύνοδοι, εἰ ἐδέησεν ἑχάστῳ γράφειν ὡς ἐδούλετο. — 14. οὐδ MH
οὐ celeri. — 15. προσενεχθέντος PR. 16. ἑδδόμης om. PQ. — 17. καὶ τῆς H. — 18. τῷ om. ΟΝ. —
19. συμθόλου Q. — 20. αὐτῶν : αὐτοῖς QH. Scholion ad marg. in M : ὁμολογουμένως τότε χαὶ ὑφ᾽ ἑαυτῶν
ὑπὺ τῶν ἀνύχων αὐτῶν σχεδὸν ἐπὶ τούτῳ χατεπτύσθησαν χαὶ ἠλέχθησαν οἱ παράνομοι. — 21. ἴασι ῷ. —
ἂν om. Η. 23. ἀλλ᾽ οὐδ᾽ ἂν ΤΙ. -- 2. οὐδ᾽ ἑαυτοῖς P. — 25. ῥησῶν P, addito dein τ supra

\d verbum ἀθετῶ scholion in M

: χἀγὼ χαὶ πᾶς ὀρθόδοξος.

, \ εν
γνωρίζεσθαι, καὶ οὐκ ἄλλη τις πρὸς τὸν Πατέρα !,

er =
τὸ ἐξ αὐτοῦ ὑφεστάναχι. Bi ratvuv? τὸ ἴδιον

ni

> Enz F} [627 ER x x een
αχριθὼς αντιστρεῴειν ἀναγχη πρὸς τὸ οὐ ἔστιν

ἴδιον, οὐκ ἄρα σχέσιν ἑτέραν πρὸς τὸν ΥἹὸν ἔχεἰ τὸ
Πνεῦμα τὸ ἅγιον ἢ τὸ μετ᾽ αὐτοῦ γνωρίζεσθαι, δ΄
καθάπερ πρὸς τὸν Πατέρα, τὸ ἐξ αὐτοῦ ὑφεστάναι.
Οὐχ ἄρα ἐκ τοῦ Υἱοῦ ὑφέστηχεν οὐδὲ τὸ εἶναι ἔχει
τὸ Πνεῦμα τὸ ἅγιον, ἐπεὶ 1 τί ἐχώλυε δι᾽ Υἱοῦ
ἐχπορεύεσθαι λέγειν τὸ Πνεῦμα τὸ ἅγιον, ὥσπερ δι᾿
Ὑἱοῦ τὰ πάντα γεγενῆσθαι " λέγεται; AAN Exeivo
μὲν λέγεται, τῆς διά κειμένης ἀντὶ τῆς ἐκ τοῦτο

ιΑ -} - ara er Dar
δὲ οὐδαμῶς, οὐδ᾽ ἂν εὕροι τις οὐδαμοῦ ἡ χείμενον
ς

οὕτω χωυὶς τοῦ Πατρός, ἀλλ᾽ ἐκ Ilaroos δι᾽

Υἱοῦ λέγεται. Tosro δὲ τὴν αἰτίαν οὐχ ἐξ ἀνάγκης

τῷ Υἱῷ δίδωσι: διὰ τοῦτο ὃ χαὶ τὸ ἐξ Υἱοῦ ᾿
ν NS rer \ φτοῦ τ Ὁ ,
χαὶ ἢ παντελῶς οὐχ εὕρηται χαὶ καθαρῶς ἀπηγότ

ρευται. τὰ
,

Er = S x
2. Tas δὲ τῶν δυτικῶν πατέρων xal διδασχάλων "Ὁ

r Δ \ Ὁ " Ὁ eu 4
φωνᾶς, αἵ} τὴν αἰτίαν τοῦ Πνεύματος "2 τῷ Υἱῷ
» 1:0

x x

ξ :
διδόχσιν, οὔτε γνωρίζω (καὶ γὰρ 5 οὐδὲ [1 μετ- ὃ

ΕἾ x \ -
εὐλήθησάν ποτε πρὸς τὴν ἡμετέραν γλῶτταν, οὐδ᾽
PRO a |
ὑπὸ τῶν Olxoumevinov συνόδων ἐδοκιμ ἄσθηταν),
v ER [4 ne ὧν ᾿
οὔτε παραδέχομαι, τεχμαιρόμενος ὅτι διεφθαρμέναϊ,

εἰσὶ χαὶ παρέγγραπτοι διά τε πολλῶν ἄλλων at
ἡ

N ea \ r D 15
διὰ τοῦ χθὲς χαὶ πρώην προενέχθεντος |” πὰρ

αὐτῶν βιδλίου τῆς οἰκουμενιχῆς ἑδδόμης !Ü συνόδου
18 Ἷ

x [ ν \ τῳ 7 -
τὸν ὅρον ἔχοντος μετὰ wis? ἐν τῷ [8 συμθόλῳ II
A ΩΣ
προσθίχης᾽ ὅπερ ἀνχγνωσθέν, ὁπόσην αὐτῶν 20

> ΄ ’ Μ D
αἰσχύνην χατέχεεν, ἴσασιν ?! οἱ τότε παρόντες. "AAN

22

ΝΣ : : δι 4
οὐδ᾽ Av2? ἐναντία ταῖς οἰχουμενικαῖς συνόδοις καὶ
τοῖς χοινοῖς αὐτῶν δόγμασιν, οὐδ᾽ ἂν" ὅλως ἢ
ἀσύμφωνα τοῖς ἀνατολιχοῖς διδασχάλοις ἔγραψαν οἱ

ΝΥ 5 ΟῚ

Πατέρες ἐκεῖνοι, οὐδὲ αὐτοῖς 21 ἀναχόλουθα, καθάπερ,

er > INES

δι᾿ ἄλλων πολλῶν ἐχείνων ῥητῶν 2? ἀποδείκνυται.
x -Ὁ \

Διὰ τοῦτο τὰς τοιαύτας ἐπιχινδύνους φωνὰς περὶ

en h ἐς
τῆς τοῦ ἁγίου Πνεύματος ἐχπορεύσεως ἀθετῷ 26, καὶ
ς

[301] XIII. — MARCI EPHESII CONFESSIO FIDEI.

439

5
“9

δε SE, εξ ἀν τ ποτα στο, : 55,
συμφωνῶν ' τῷ ἁγίῳ Δαμασκηνῷ, ἐκ τοῦ Υἱοῦ 5 ° voces de sancti Spiritus processione reiicio,

=.
--
3
2
7
atque una cum.sancto Damasceno Spiritum ex

Σ τὸ Πνεῦμα οὐ λέγω, χἂν ὁστισοῦν ἕτερος τοῦτο
ἷ Filio nequaquam dico, licet alius qualiscunque

4 δοχ 9
λέγειν “δοχῇ ἡ,

οὔτε λέγω τὸν Υἱὸν τοῦ Πνεύ-
ἐν οὐ κι: tandem id dicere videatur; neque dico Filium

5 Spiritus sancti causam prolatoremve esse, ne
alterum in Trinitate principium, ac proinde
duae causae duoque principia intelligantur.

Neque enim quiddam essentiale hoc loco causa

I ματος" αἴτιον οὐδὲ προδολέχ", ἵνα

ν - m N > - 7
5 αἴτιος ἐν τῇ 'Γριάδι χἀντεῦθεν * δύο αἴτιοι ἴ χαὶ

NE RER “ a 1 ERSTEN 3 -
ουο αρχαι νωρισθῶσιν" οὐυῦξ γὰρ OUTLWOEG ἐνταῦθα

8

8 v [4 x δ - .
τὸ αἴτιον. ἵνα ὃ χοινὸν χαὶ ἕν" τοῖς τρισὶ προσώ-

0 significat, quod utpote commune tribus aeque
personis competat. Ac propterea dualitatem
principii nullo unquam pacto Latini effugient,

donec Filium dixerint sancti Spiritus princi-

ΦΕ Δ΄. N BENENNEN = 44 \ N’ et
nos ὑπάρχη '", καὶ διὰ τοῦτο τὰς δύο ἀρχὰς
>

οὐδαμῇ !? οὐδαυῶς οἱ Λατῖνοι φεύξονται, μέχρι
un δαμῶς οἱ Λατῖνοι φεύξονται, μέχρις

=

10 ἂν τὸν Υἱὸν λέγωσιν ἀρχὴν τοῦ [Ινεύματος" ἣ ὃ

BEN x ER 13 \ - 44 \ °
a προσωπιχὸν ὑπάρχει 13 χαὶ διχχρῖνον IT τὰ 3 en u: -
Be πρύσὸ PL. ERRES pium : principium siquidem dos est personalis,

πρόσωπα.

3. Κατὰ πάντα τοίνυν ἑπόμενος ταῖς ἁγίαις χαὶ
RE δος

ἐν αὐταῖς
16

οἰχουμενιχαῖς ἑπτὰ συνόδοις χαὶ τοῖς
’
15 διαλάμψασι θεοσόφοις πατράσι, « Πιστεύω !® εἰς
» ΠῚ +’ , ’ \ 7
« ἕνα Θεόν, Πατέρα παντοχράτορα, ποιητὴν οὐρα-
νοῦ χαὶ γῆς, δρατῶν IT τε πάντων χαὶ ἀοράτων᾽
x dA - ne\
καὶ εἰς ἕνα Κύριον ᾿Ιησοῦν Χριστόν !®, τὸν Υἱὸν
τοῦ Θεοῦ τὸν μονογενῆ, τὸν ἐχ τοῦ Πατρὸς γεν-
γέ ἜΘΟΣ ΣΝ Ba RE
νηθέντα πρὸ πάντων τῶν αἰώνων I) φῶς Ex
r Rune ESER ee
φωτός: Θεὸν ἀληθινὸν Ex Θεοῦ ἀληθινοῦ" γεννη-
; Ε & x
θέντα, οὐ ποιηθέντα᾽ ὁμοούσιον τῷ Ilarpi δι᾿ οὗ
\ D Say \ ᾽ » Ne 2, ,
τὰ πάντα ἐγένετο" τὸν ÖL ἡμᾶς τοὺς ἀνθρώπους
0 \ ’
χαι διὰ τὴν ἡμετέραν σωτηρίαν χατελθόντα ἐκ
ποτ
τῶν οὐρανῶν, χαὶ σαρχωθέντα ἐκ Πνεύματος
ε “-
ἁγίου καὶ Μαρίας τῆς παρθένου, καὶ ἐνανθρωπή-
σαντα, σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ [Ποντίου
4
Πιλάτου καὶ παθόντα χαὶ ταφέντα' χαὶ ἀνα-
᾿ 0 ’ c ‘ x Ἢ ΄ ᾿
στάντα τῇ τρίτῃ ἡμέρᾳ χατὰ τὰς Γραφάς" χαὶ
ΓῚ a ’ x
ἀνελθόντα εἰς τοὺς οὐρανούς, χαὶ καθεζόμενον Ex
ΕΞ ον ’ Er, Ἂν εὐ ἢ
δεξιῶν τοῦ Πατρός, καὶ πάλιν ἐρχόμενον μετὰ
4 - - er -
δόξης κρῖναι ζῶντας χαὶ νεχρούς᾽ οὗ τῆς βασι-
δ Μ ᾽ r Ὁ
εἴας οὐχ ἔσται τέλος. Καὶ εἰς τὸ Πνεῦμα τὸ
“ a \y , ὍΣ Ἂς 1-90
ἅγιον, τὸ χύριον, τὸ ζωσποιόν, τὸ ἐκ τοῦ [Πατρὸς
4 ; Ἔξ
ἐκπορευόμενον, τὸ σὺν Πατρὶ χαὶ Υἱῷ συμπροσ-
’ Ε -μ
χυνούμενον χαὶ συνδοξαζόμενον, τὸ λαλῆσαν διὰ
τῶν προφητῶν. Eis μίαν ἁγίαν χαθολικὴν zul

ἀποστολικὴν ᾿Ιχχλησίαν. “Ομολογῶ ἕν. βάπτισμα

τοῦ νἱοῦ ]

qua personae distinguuntur.

3. Itaque in omnibus obtemperans sanctis et

oecumenicis septem synodis Patribusque a

Deo

«

«

«

«

1. συμφωνῶ Q. — 2. δὲ post υἱοῦ add. Q. — 3. δοχεῖ AQ, sed in A n add. supp. lin.

illustratis, qui in iisdem claruerunt,
Credo in unum Deum, Patrem omnipoten-
tem, factorem caeli et terrae, visibilium
omnium et invisibilium; et in unum Domi-
num lesum Christum, Filium Dei unigeni-
tum, et ex Patre natum ante omnia saecula:
lumen de lumine, Deum verum de Deo
vero; genitum, non factum, consubstantia-
lem Patri : per quem omnia facta sunt. Qui
propter nos homines et propter nostram
salutem descendit de caelis; et incarnatus
est de Spiritu sancto ex Maria Virgine : et
homo factus est. Crucifixus etiam pro nobis,
sub Pontio Pilato passus, et sepultus est. Et
resurrexit tertia die secundum Scripturas.
Et ascendit in caelum : sedet ad dexteram
Patris. Et iterum venturus est cum gloria
iudicare vivos et mortuos : cuius regni non
erit finis. Etin Spiritum Sanctum, Dominum,
et vivificantem, qui ex Patre procedit. Qui
cum Patre et Filio simul adoratur et con-
glorificatur; qui locutus est per Prophetas.
Et unam, sanctam, catholicam et apostolicam
Ecclesiam. Confiteor

unum baptisma in

remissionem peccatorum. Et exspecto resur-

: δοχῇ EX. δοχεῖ

eorr. M. — 4. λέγω : λέγει N. — 5. τοῦ πνεύματος om. E. — 6. αἴτιον οὐδὲ om. NPQ : προδολαία A. —
7. δύο αἴτια Q. — 8. {va om. E. — 9. χαὶ ἐν QUE. — 10. ὑπάρχει Q. — 11. χαὶ διὰ τοῦτο — προσωπικὸν
ὑπάρχει om. M. — 12. οὐδαμῇ om. A. — 13. ὑπάρχῃ N. — Ih. διαχρίνων QE. — 15. χαὶ ταῖς A, pauloque

post θεοφόροις, corr. tamen ad marg. in θεοσόφοις. — 16. ısreiw M, oimisso rm a rubricalore, —
17. ὁράτων P. — 18. Post ᾿Ιησυῦν Χριστόν habetur in E : καὶ λέγεται ὅλον, quin lextus ipse symboli
alleratur. — 19. Post αἰώνων habetur in N : θεὸν ἐχ θεοῦ. — 20. Post τοῦ πατρὸς legitur in N χαὶ ἐκ

ἘΠῚ

50%.

af: 506%

EIER
AAO DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. : [302] >

« rectionem mortuorum. Et vitam venturi
« saeculi. Amen ».

4. Hoc sacrum fidei institutum ac symbolum,
quod a prima et secunda oecumenicarum
synodorum conditum, a reliquis deinceps con-
firmatum corroboratumque est, dum toto animo
recipio et custodio, suscipio atque amplector
una cum praedictis septem synodis illam
etiam, quae post eas congregata, regnantibus
Basilio pio Romanorum imperatore et sanctis-
simo patriarcha Photio, octava oecumenica
dicta est. Haec praesentibus loannis beatissimi
papae veteris Romae legatis, videlicet Paulo et
Eugenio episcopis, et Petro presbytero et
cardinali, confirmavit et promulgavit septimam
oecumenicam synodum, eamque ceteris antea
habitis adiungendam esse decrevit, restituto
propriae sedi sanctissimo Photio, iisque con-
demnatis et anathemati subiectis perinde ac
in anterioribus oecumenicis,

synodis qui

auderent additionem quamdam moliri vel

detractionem aut quamlibet in praedicto sym-

bolo

« praeter sacrum hoc symbolum aliud con-

mutationem. Nam « si quis, inquit‘,
« scribere ausus fuerit, aliquidve addere vel
« detrahere, usurpato definitionis nomine, is
« damnatus esto, et a quavis christianorum
« societate seiunctus ». Eadem omnino loannes
papa in sua ad sanctissimum Photium epi-
stola uberius et clarius pronuntiat de istius-
modi ad

etiam ab illa synodo editi sunt, qui in libris

symbolum additamento. Canones
omnibus canonicis reperiuntur.

5. Quare secundum sanctiones cum istius,
tum aliarum synodorum, quae ante eandem
habitae

sunt, cum sacrum fidei symbolum

intactum, prout editum

fuit, custodiendum

1, τῆς πρώτης συνόδου nat τῆς δευτέρας iur. 1. — 2: zupoßtv P. — 3. φιλάτων N. — 4. Βασιλείου om. A:
βασιλέως Βασιλείου Q. — 5. χαὶ Post τὴν om. ANPQ. — 6. ἣ : ἢ Μ᾿: ἢ Ω. — 7. χαὶ sup. lin. P.—
8. τοποτηριτῶν JA. — 9. πάππα AMH, itemque infra. — 10. πρεσδυτέρου : ἐπισχόπου Ὁ. — 11. χαρδηναλίου
NE. — 12. πρὸ : πρὸς P. — 13. διορύσατο Q. — 14. δὲ om. H.— 15. Ante Φώτιον add. πατριάρχην Q. —
16. ἀναθεμάτισε P. — 17. καινοτομὴν N : om. Π. — 18. ὑφέρεσιν A. — 19. ἢ ὅλως — συμδόλῳ om. E, ὶ
excepto Pario. — 30. γάρ om. Q. — 21. τοῦτο ex τοῦτον 601}. P. — 22. ἀναγράψαι Q — 33. ἢ προσθῆναι A.

E. — 25. xat sup. lin. P. — 26. τοῖς om. A. — 97. τῶν om. Q ; τὸν M. — 38. δεῖ gu).
χαὶ οὺς συναπηδεχῴμενος om. E. — 30. ἀποδεχόμενος A. x

a) Mansi, Coneil., τ. XVII, p. 520 E.

« εἰς ἄφεσιν ἁμαρτιῶν" προσδοχῷ ἀνάστασιν

- \ \ m , >> Sy) R

« νεχρῶν χαὶ ζωὴν τοῦ μέλλοντος αἰῶνος, ἀμήν ».

m “Ὁ x

4. Τοῦτο τὸ ἱερὸν τῆς πίστεως μάθημά τε καὶ

m ’

σύμδολον͵ τὸ παρὰ μὲν τῆς πρώτης ! χαὶ δευτέρας.

τῶν ὀυνόδων ἐχτεθέν, παι ἃ δὲ τῶν λοιπῶν χυρω-
\ r R An nr

χαὶ βεδαιωθέν, ὅλῃ ψυχῇ δεχόμενος χαὶ

’ 3 k} Sn, x > 4 x Gr)

φυλάττων 3, ἀποδέχομαι χαὶ ἀσπάζομαι πρὸς ταῖς

εἰρημέναις ἑπτὰ συνόδοις χαὶ τὴν μετ᾽ αὐτὰς ἄθροι-

σθεῖσαν ἐπὶ τοῦ εὐσεδοῦς θ)ασιλείου βασιλέως

a NAT
“Ρωμαίων χαὶ τοῦ ἁγιωτάτου πατριάρχου Φωτίου,

τὴν am? οἰκουμενικὴν ὀγδόην ὀνομασθεῖσαν, ἣ δ΄

ν᾿ Ξ 3 Ξ
χαὶ Τ τῶν τοποτηρητῶν ὃ παρόντων ᾿Ιωάννου τοῦ

μακαρίου πάπα τῆς πρεσθυτέρας Ῥώμης
Παύλου χαὶ Eöyeviou τῶν ἐπισχόπων χαὶ Πέτρου
πρεσδυτέρου "5 aut χαρδιναλίου ', ἐχύρωσε μὲν καὶ
ἀνεχήρυξε τὴν Ehöoumv οἰκουμενικὴν σύνοδον χαὶ
ταῖς πρὸ "" αὐτῆς συντάττεσθαι διωρίσατο 13, ἀπο-
χατέστησε δὲ 11 τῷ οἰχείῳ θρόνῳ τὸν ἁγιώτατον ""
Φώτιον, κατέχοινε δὲ χαὶ ἀνεθεμάτισε δ, χαθάπερ
χαὶ αἱ πρὸ αὐτῆς οἰχουμενιχαὶ σύνοδοι, τοὺς τολμῶν-
11 ἢ ῥφαίρεσιν 18

ἐπὶ τῷ προρρηθέντι συμδόλῳ.

τας προσθήχην τινὰ χαινοτομεῖν

ἢ ὅλως 13 ἐναλλαγὴν
ὟΝ 2 20 τ ’ ἊΣ our 24 τὸ is ὃν
«EU τις γάρ » 20, φησί, « παρὰ τοῦτο"! τὸ ἵερ
90 ἃ
« σύμθολον τολμήσει ἕτερον ἀναγράψασθαι 55 " ἢ
« προσθεῖναι 25 ἢ ὑφελεῖν, καὶ ὅρον ὀνομάσαι ἀπο-
« θρασυνθείη, χατάχριτος χαὶ πάσης χριστιανιχῇς
« πολιτείας ἀπόδλητος ». Τὰ δ᾽ αὐτὰ χαὶ ὃ πάπας
Ἰωάννης πρὸς τὸν ἁγιώτατον 3, Φώτιον ἐπιστέλ--

λων φησὶ πλατύτερόν τε χαὶ χαθαρώτερον περὶ τῆς
pn ὃ

Ὁ A {? "
ἐν τῷ συμόθόλῳ ταύτης προσθήχης. Αὕτη ἥ σύνο- Al

ὃος χαὶ 25 χανόνας ἐξέθετο τοὺς ἐν πᾶσι τοῖς 26

χανονιχοῖς βιδλίοις εὑρισχομένους.
\

r Ὁ \ - 27 δὶ “
5. Κατὰ τοὺς ὅρους τυίνυν αὐτῆς xal τῶν ?' πρὸ

αὐτῆς συνόδων τὸ ἱερὸν τῆς πίστεως σύμῥολον

5 : Se
ἀχίνητον δεῖν φυλάττεσθαι χρίνων 23, ὡς ἐξεδόθη, i

ἣ ΟΥΙ >) L x A
χαὶ οὺς 2" ἀποδέχονται συναποδεχόμενος 3", χαὶ οὺς

. [303]

« Ppogt, τοὺς τοιούτους, εἰ μετὰ παραγγελίαν

ἀποδάλλονται συναποθαλλόμενος |, οὐδέποτε εἰς
4 ‚r 7 x 2 Γὰ a |
χοινωνίαν προσδέξομαι" τοὺς τολμήσαντας ἐν τῷ
In 4 - \ m -Ὁ
συμθόλῳ τὴν χαινοτομίαν προσθεῖναι περὶ τῆς τοῦ
8 ἂν, ΕἸ , a a > ᾽
ἁγίου Πνεύματος ἐκπορεύσεως, ἕως ἂν ἐμμένωσι
τῇ τοιαύτῃ χαινοτομίχ᾽ « ὃ γὰρ χοινωνῶν » φησί
« τῷ ἀκοινωνήτῳ, χαὶ αὐτὸς Ἢ ἀκοινώνητος ἔστω ».
- re pr
Καὶ δ᾽ θεῖος Χρυσόστομος ἐξηγούμενος τὸ Ei τις
3 ne RS ὌΝ Ἢ 32
εὐαγγελίζεται ὑμῖν παρ᾽ 0 παρελάθετε, ἀνά-
5 > ‚ ἢ ,
θεμα, « Οὐχ εἶπε », φησίν, « ἐὰν ἐναντία χαταγ-

« γέλλωτιν ἢ τὸ πᾶν ἀνατρέπωσιν, ἀλλὰ χἂν

a μιχρόν τι εὐαγγελίζωνται ὅ παρ’ ὃ παρελαύετε,

« χἂν τὸ τυχὸν παραχινήσωσιν, ἀνάθεμα ἔστωσαν ».

ZN x FT v \
Καὶ ὁ αὐτὸς αὖθις" « Otxovounteov, ἔνθα um παρα-

« νομητέον᾽ ». Kat ὃ μέγας Bastheios ἐν τοῖς
’ n x EI ’ \
Ἀσχητιχοῖς" « (Φανερὰ ἔκπτωσις πίστεως χαὶ

« ὑπερηφανίας κατηγορία, ἢ ἀθετεῖν τι τῶν γεγραμ-
« μένων, ἢ ἐπεισάγειν 7 τῶν μὴ γεγραμμένων,
« τοῦ Κυρίου ἡμῶν "Insod8 Χριστοῦ ὃ εἰπόντος"
4 ΠΝ τς ’0 - ΤΟΣ > ,
« Τὰ ἐμὰ πρόθατα τῆς φωνῦς μου ἀχούει,
« καὶ πρὸ τούτου 10 εἰρηκότος: ᾿“λλοτρίῳ δὲ
> > «
«οὐ μὴ ἀκολουθήσωσιν, ἀλλὰ φεύξονται an’
> ee a > 63 x \ ΑΜ,
« αὐτοῦ, ὅτι οὐχ οἴδασι τὴν φωνὴν τῶν
> , 5 \ 5" τὰ x , 11
« ἀλλοτρίων »" χαὶ ἐν τῇ πρὸς μονάζοντας
13

’ IR ΝΗ 12 AN ΄ u ’
ἐπιστολῇ" « Ei τινες ᾽5. τὴν ὑγιὴ πίστιν“ προσ-

« ποιοῦνται διμολογεῖν, χοινωνοῦσι δὲ τοῖς

« ἀποστῶσι "΄, μὴ μόνον ἀχοινωνήτους ἔχειν, ἀλλὰ
« μηδὲ ἀδελφοὺς ὀνομάζειν». Καὶ πρὸ τούτων "ἢ
ὃ θεοφόρος ἸΙγνάτιος ἐν τῇ πρὸς τὸν I θεῖον Πολύ-
xaprov τὸν Σμύρνης ἐπιστολῇ" « [Πᾶς ὃ λέγων »

ἢ ἢ , Ne en
φησί « παρὰ τὰ διατεταγμένα, χἂν ἀξιόπιστος ἢ,

Aha

esse existimem, eos aeque recipiens, quos
recipiunt, quosque abiiciunt, item abiiciens,
nunquam in communionem e0s admittam, qui
praesumpserunt rem novam in sacro symbolo
addere circa Spiritus sancti processionem,
donec in eiusmodi novitate perstiterint. Nam
« qui communicat, inquit", cum excommuni-
« cato, ipse quoque extra communionem
« esto ». Et divus Chrysostomus ea explanans
Pauli verba” : Si guis evangelizaverit vobis
praeter id quod accepistis, anathema sit, « Non
« dixit, inquit“, si contraria annuntiaverint,
« aut totum evangelium subverterint; verum,
« si vel paulum evangelizaverint praeter id
« quod accepistis, si quidvis labefactarint,
« sint anathema ». Et rursus idem : « Mode-
« ratione utendum, modo ne praevaricetur ».
Et magnus Basilius in Asceticis" : « Manifesta
« fidei desertio est ac superbiae argumentum,
« aut quidquam respuere eorum, quae scripta
« sunt, aut inducere quidquam, quod scriptum
« non sit, dicente Domino nostro lesu
« Christo : Oves meae vocem meam audiunt,
« cum iam antea dixisset' : Alienum autem non
« sequentur, sed fugient ab eo, quia non nove-
« runt vocem alienorum ». Et in epistola ad
monachos : « Si qui sanam fidem se profiteri
« simulent, communicent autem cum alterius
« opinionis hominibus, ii, nisi admoniti desi-
« stant, non solum communionis expertes ha-
« beantur, verum ne fratres quidem nominen-
« tur ». Et ante istos deifer ille Ignatius in

litteris ad divum Polycarpum Smyrnensem :

Ἄ γῇ - . . . .

« χἂν "Τ γηστεύη, κἂν παρθενεύη '®, χἂν σημεῖα « Quicumque, ait, praeter constituta loquitur,
> A ’ 9 . 8: . . . af Ὁ . .

« ποιῇ "5, χἂν προφητεύη, λύκος σοι φαινέσθω ἐν Ὸ« licet fide dignus sit, licet ieiunet, licet vir-

1. συναποθαλόμενος Q. — 2. προδέξομαι E : προς om. Q. — 3. ἐν τὸ M : ἐν τῷ ἱερῷ συμό. H. — 4. xal
αὐτὸς om. Q. — 5. εὐχγγελίζονται M, ilemque παρελάδεται. — 6. ἔνθα μὴ παρανομητέον om. A, loco lamen
vacuo relicto. — 7. ἢ ἐπεισάγειν τῶν μὴ yeyp. OM. τι post ἐπεισάγειν iterum add. @. — 8. ἡμῶν
Ἰησοῦ om. Q. — 9. χριστοῦ om. QE. — 10. τούτου : τοῦ Q. — 11. μονάζοντα Q. — 12. οἵτινες ΠΕ). —
13. πίστην A. — 14. ἀπιστῶσι Q. — 15. πρὸ τούτου E : ’Iyv. ὁ θεοφόρος A. — 16. τὸ θεῖον P. — 17. κἂν vnoteun
Q. — 18. παρθενεύει Q. — 19. ποιῇ ad marg. add. eadem manu P. — 30, καὶ add. ante ἐν ῷ.

a) Canon laudatus videtur esse secundus synodi 9 αν, te 618 Ὁ. 696. — ἃ ΡΥ ΟΣ

Antiochenae, apud Pitra, Juris ecelesiast. Grae-
corum, t. I, p. 157. Item reperire est inter scholia
ad canones apostolicos, ibid., p. 121. — b) Gal.ı,

c. 680 A,
teste olim ad Ascetica perlinuit. — 6) loan. x, 27.
— f) Ibid., ὃ.

in libello scilicet De fide, qui Photio

Eu

442 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. τ [804]

« ginitatem servet, licet portenta faciat, licet
« prophetizet, eum pro lupo habeto, in ovilla
« pelle ovium perniciem patrante ». Ac quid
opus est plura dicere? Omnes Ecclesiae doc-
tores, cunctae synodi, universae divinae scrip-
turae nos ad alterius sectae homines vitandos
fugiendamque eorum communionem cohor-
tantur. Quidni ego, hisce omnibus spretis,
eos sequar, qui fictae pacis specie ineundam
unionem contendunt, qui sacrosanctum Sym-
bolum adulterant, Filiumque alteram sancti
Spiritus causam autumant? Nam ceteras
absurditates in praesentia praetermitto, qua-
rum vel una satis fuerit causae, quare ab eis
discedamus. Id ne accidat unquam, o bone
Paraclite, neve adeo ipse a me et a sana sen-
tentia unquam aberrem, verum continuo et
acriter tuam doctrinam beatosque viros a te
inspiratos persecutus, tandem patribus meis
apponar, hoc, si nihil aliud, abhinc reportans,
rectam fidem.

1. τὰ πολλὰ M, in quo ad marg. add. : αἰσχυνθείτωσαν ol χαινοτόμοι χαὶ οἱ τῇ τῶν νῦν προσεμπλαχέντες
2. ἱερὸν χαὶ om. QMNPE. — 8. ἐπισάγουσι PQ. —

ἀγχόνῃ, χαὶ τὴν ἀληθῆ μετάνοιαν ἐπιδειξάτωσαν. —

« προδάτου δορᾷ προβάτων φθορὰν χατεργαζόμενος».
Καὶ τί δεῖ πολλὰ "- λέγειν; Ἅπαντες οἱ τῆς ’Fx-
χλησίας διδάσχαλοι, πᾶσαι ai σύνοδοι χαὶ πᾶσαι
at heixı Ὑραφαὶ φεύγειν τοὺς ἑτέρόφρονας πααι- ε
ΩΣ ᾿ “ > - [ἃ «. {7
νοῦσι καὶ τῆς αὐτῶν χοινωνίας διίστασθαι. Τούτων
=. EN , ,ὔ - ͵ Ὥ -
οὖν ἐγὼ πάντων χαταφρονήσας, ἀκολουθήσω τοῖς
> ’ [4 ΕῚ [4 e Ὁ
ἐν προσχήματι πεπλασμένης εἰρήνης ἑνωθῆναι
χελεύουσι; τοῖς τὸ ἱερὸν καὶ 5 θεῖον σύμδολον

χιθδηλεύσασι καὶ τὸν Υἱὸν ἐπεισάγουσι ὃ δεύτερον

αἴτιον. τοῦ. ἁγίου Πνεύματος; Τὰ γὰρ λοιπὰ τῶν
ἀτοπημάτων ἐῶ τό γε νῦν ἔχον ἡ, ὧν χαὶ ἕν μόνον
ἱκανὸν ἦν ἡμᾶς ἐξ αὐτῶν διαστῆσαι. Μὴ πάθοιμι
τοῦτό ποτεῦ, Παράχλητε ἀγαθέ, und οὕτως
ἐμαυτοῦ χαὶ τῶν χαθηκόντων λογισμῶν ἀποπέσοιμι"
τῆς δὲ σῆς δ διδασχαλίας χαὶ τῶν ὑπὸ σοῦ ἢ
ἐμ πνευσθέντων Τ μαχαρίων ἀνδρῶν ἐχόμενος, προσ-
τεθείην ὅ πρὸς τοὺς ἐυοὺς πατέρας, τοῦτο 10,
εἰ μή τι ἄλλο "!, ἐντεῦθεν ἀποφερόμενος, τὴν.

εὐσέῤειαν. -

4. ἔχων Q; ad marg. habetur in M : τὴν ἄζυμον δηλαδὴ χαὶ νεχρὰν θυσίαν καὶ τὴν περὶ τὸ βάπτισμα χαινοτο- |

μίαν, καὶ τὴν τοῦ περγατορίου φλυχρίαν, καὶ τἄλλα; in Q
ipsa seilicet vitia quibus Graeei turpiter laborant. — 5. ποτε om. A. — 6. δὲ τῆς Q, moxque χαὶ Om.

B , ἢ EN τ = P ͵
— 7. ἐμπνευστέντων Q. --- 8. προτεθείην Q. -- 9. ἐμοὺς " ἑμαυτοῦ A. — 10. τοῦτο om. H. -- 11. τὴν

χαὶ ἄλλο BE: ἄλλος ᾧ.

: αἰνίττεται πορνείας χαὶ ἀρρενομανιας Kat τἄλλα, ea

ΧΙ"

MARCI EPHESII RELATIO DE REBUS A SE IN SYNODO

FLORENTINA GESTIS.

"EKOBEIE! ΤΟΥ͂ ἉΓΙΩΤΑ ΤΟΥ MHTPONO-
AITOY, ΕΦΙΣΣΟΥ͂, ΤΙΝῚ TPONQ ’EAE-
ZATO TO ΤΗΣ ᾿ΑΡΧΙΕΡΩΣΥΝΗΣ ’AEIQ-
MA, ΚΑΙ AHAQZIE THE ZYNOAOY
THE ἘΝ DAQPENTIA? ΓΕΝΟΜΈΝΗΣ.

τὶ ἣν „N τ Ὁ
1. ᾿Εγὼ διὰ τὴν ἐπιταγὴν καὶ τὴν χρείαν τῆς τοῦ
᾿ Χριστοῦ ἐχχλησίας ἀναδεξάμενος τὸ τῆς ἀρχιερω-
σύνης λειτούργημα, τοσοῦτον τὴν ἐμὴν ἀξίαν Kun
3 lern : ar 3
χαὶ τὴν δύναμιν Ümecbalvov, ἐπηκολούθησα τῷ
10 οἰχουμενικῷ πατριάρχη χαὶ τῷ ἐχ Θεοῦ βασιλεῖ
“᾿ 3 x ’ , x N > 4 ΕΣ , ‘ Ν Ὁ
τε" χαὶ αὐτοχράτορι πρὸς τὴν Ev? ᾿Ιταλία σύνοδον,
ἜΣ τος ν᾿ ἀσθέ Ξ ; Be,
μήτε τὴν ἐμαυτοῦ ἀσθένειαν ὑπολογισάμενος ὅ, μήτε
3 ; EN,
τὸ τοῦ προχειμινου πράγματος ἐργῶδές τε χαὶ
2 REN & & Ξ &
ὑπέοογχον δ, ἀλλ᾽ ἐλπίσας ἐπὶ Θεῷ χαὶ τοῖς χοινοῖς
; ; ee
15 τούτοις προστάταις πιστεύτας, ὡς ἅπαντα ἡμῖν
> τς ΠΑΎΜΗΙΣ
ἕξει χαλῶς χαί τι χατορθώσομεν μέγα καὶ τῶν
ἡμετέρων πόνων χαὶ τῶν ἐλπίδων ἄξιον. ᾿Επεὶ ἴ
ur} - - ῃ \
δ᾽ ἐνταῦθα γενόμενοι, τῶν Λατίνων εὐθὺς ἐπειράθη-
“Μ᾿ - ‚
μὲν ἄλλως ἡμῖν προσενεχθέντων “ἢ ὡς ἠλπίζομεν ὅ,
Ban \ - -“ - a
20 εὐθὺς μὲν ἣυῖν ἀπογνῶναι τοῦ τέλους συνέπεσε ",
΄ m N Ἃ
χαί τις ἡμῶν εἴπεσχεν 10 ἰδὼν ἐς 1! πλησίον ἄλλον"

7 τὰ N m Are
« Σχολῇ Ὑ᾽ ἂν ol ἀνδρες οὗτοι τῶν οἰχείων ἐθῶν

1. Titulus ex A repraesentatur; longe alius est in P, scilicet

SANCTISSIMI METROPOLITAE
RELATIO, QUONAM PACTO SUSCE-
PERIT EPISCOPATUS DIGNITATEM,
ATQUE SENTENTIA DE SYNODO FLO-
RENTIAE CELEBRATA.

1. Ego propter mandatum et necessitatem

“Ecclesiae Christi suscepto pontificali munere,

quod meritum et vires meas tantopere superat,

secutus sum oecumenicum patriarcham et
divinitus datum regem atque imperatorem ad
synodum in Italia celebratam, nulla morbi, quo
laborabam, ratione habita, nec etiam rei de qua
agebatur, cum sit momenti longe maximi,
difficultatibus deterritus; sed sperans Deo
favente et confidens opera communium horum
patronorum fore, ut omnia nobis ex sententia
succederent, et magnum aliquod opus perficie-
mus et laboribus nostris et spe non indignum.
Ut vero illuc profecti statim experti sumus
Latinos aliter nobiscum agere quam speraba-
mus, confestim quidem nobis desperatio finis

obvenit, et prope quis stantem sic est affarier

: + τοῦ ἁγιωτάτον χαὶ μαχαριωτάτου

ἘΣ ͵ ΞΡ τς 2er Zus Ἢ ΕΣ τ ΠΕ ΣΣΑΣΙΣ τ u ΑΤΟ Ν SR
μητροπολίτου ᾿Εφέσου, χῦρ Μάρχον τοῦ Εὐγενιχοῦ, ἀπολογία περὶ τῆς ἔξω τῶν ὀρθῶν δογμάτων τῶν θείων καὶ οἰκου-

μενιχῶν συνόδων, χαὶ γνώμης αὐτῶν, ἐν Φλορεντία γενομένης ἑνώσεως παραιτιχή (lege παρχιτητική). Nullus est

in M, praeter unum nomen Ἐφέσον. — 3. φλορεντία AP. — 3. τε om. P : βασιλεῖ τε χαὶ om. CM. — 4. ἐν
supra lin P. — 5. Ad marg. : ὑπολογισάμενοξζ᾽ στοχασάμενος: P alia manu. — 6. Item ad marg. ὑπέρογχον"
᾿ὑπέρμετρον P. — 7. ἐπεὶ δὲ C. — 8. ἐλπίζομεν APM. — 9. συνέπεσεν P. — 10. ἔπεσχε: A. — 11. ἐς : εἰς C.

, a)Alheniensis 652, f. 4-7(= A). — Parisinus 1218,
f. 451-454 (= P).— Mediolanensis Ambrosianus 899,
f. 118-120, qui codex nullius fere est pretii, cum
textus deseriplus esse videatur ex monumentis
eonciliorum, ut ex ipsa textus disposilione colli-
gere est (=M). — Prodiil iam pridem haee relatio
una cum Iosephi Methonensis confutalione post
δία coneilii Plorentini, latine reddita a Matlthaeo
Caryophyllo, in editione romana anni 1612, 1. 4,
P- 667-692, unde eandem repetierunt Binius, t. 8

(Parisiis, 1636), p. 943-978; Labbe, t. 13, p. 677;
Harduinus, t. 9, p. 549; Migne, P. (αν t. 159,
p- 1025-1093 (= (ἡ. — Seorsim habetur in multis
codieibus, nimirum : Matritensi 77, f. 309;
Monacensi 145, f. 188-191; altero Monacensi 256,
f. 118-123; Baroceiano 114, f. 149v°; Laud. 73,
f. 74; Palalino 403, f. 96-99. Caryophylli transla-
viris ıcceplissimam

aliis

Lionem doclis servandam

censui,

iR

EPHESII Paris. 1218

451.

Ah DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

orsus : « Haud sane homines isti mores suos
« et dogmata ulla ex parte patientur immutari,
« qui tantum nobis supercilium ostenderunt. »
Interea exspectare iussi sumus, et longas tole-
ravimus praefiniti temporis moras, ut plena
synodus congregaretur. Advenit constitutum
tempus; multi etiam lapsi sunt dies, et vix
unum in locum convenimus Graeci atque
Latini, de additamento, quod factum est in
Symbolo, primum disputaturi.

2. Itaque demandato mihi munere inchoandi
tractationem, primo quidem exordiens conatus
sum dissensionis causam ipsis adscribere, et
culpare ut parum iustos amicitiae cultores
fastuque plenos; illis sese defendentibus, et
culpam in nos coniicientibus, et se nullo esse
in crimine ostendentibus, ut moris est ipsis.
Deinde per sequentes sessiones, prolatis
sacrorum conciliorum actis, recitavi defini-
tiones ipsorum, in quibus sancti illi Patres
interdicunt Symboli mutationem usque ad dic-
tionem et syllabam, et horrendas exsecrationes
sanciunt in eos, qui ausi unquam fuerint
quicquam immutare, ita ut episcopi quidem et
clerici sacerdotio in posterum careant, sintque
a gratia sibi data alieni; laici vero subiecti sint
anathemati, quod est separatio a Deo. Ad
haec syllogismis indissolubilibus ostendi, vim
rationum mearum necessario inferre, quod
demonstrabam, nec fieri posse, ut definitiones
accipi aliter queant, ac ego illas exponebam et
intelligebam. Ut comperimus autem Latinos,
persona in disputationibus deposita, veritatis
studio non agere, neque uti ipsa appareret
eniti, sed ut viderentur habere quid dicerent,
et suorum aures praeoccuparent, illud etiam
obnixe curare, ut omnino ipsi sessionum finem
facerent, atque ut posteriore loco dicentes
viderentur omnia diluere, quae a nobis obii-
ciebantur; tum vero omissa disputatione, ad
preces conversi sumus, quid non dicentes,
quod vel lapideos animos posset allicere, ut
rediretur ad praeclaram illam concordiam,

qua olim tum ipsi congruebamus inter nos,

1. ἐνδείχνύμοι P. — 2. προσθεσμία P.— 3. τε sup. lin. P. — ἃ. ἀντεχαλούντων P ἐγχαλούντων (ἃ. Ε.
5. ἑαντοῖς Μ. --- 6. οἰχουμενιχῶν : ἱερῶν Ü. --- 7. τολαησάντω» A. — 8. μὲν om. A. — 9, τοἀποτοῦδε Pe
τοαποτοῦδε M. — 10. δεδωμένης αὐτῶν Ρ. --- 11. χορισμός P. — 12, ἔργων P. — 13. γὰρ : τε ἃ : voculam om.
M. — Ih, τὸ ἐντεῦθεν P: ἐντεῦθεν C. — 15, χαὶ τοὺς absque πρὸς P. — 16. Avira : ὅτε CM. {

«τι χαὶ δογμάτων παραχινήσαιεν, οἱ τοσαύτην.
« ὑπεροχὴν ἡμῖν ἐνδεικνύμενοι!" ». Τέως δ᾽ οὖν
5 , , x π᾿ \ k
ἀνεμείναμεν χελευσθέντες χαὶ προθεσμίας μαχρὰς

ἠνεσχόμεθα πρὸς τὸ συνελθεῖν τε χαὶ χαταστῆναι

et?

τὴν σύνοδον. "Erbe τέλος ἡ προθεσμία", χαὶ μετὰ
τοῦτο παρῆλθον ἡμέραι συχναί, καὶ μόλις συνήλ-
θομεν ἐν ταὐτῷ Τραιχοὶ καὶ Λατῖνοι, περὶ τῆς

ἐν τῷ συμόόλῳ προσθήχης πρῶτον διαλεξόμενοι.

7 x - τ v
2. Καὶ δὴ προτραπεὶς ἐγὼ τῆς ὑποθέσεως ἄοξασθαι,
πρῶτα μὲν ἐν τοῖς προοιμίοις ἐσπούδασα " τὴν αἰτίαν
ΓῚ »" 5 ΄ “- N ’ \ x v
αὐτοῖς ἀνάψαι τῆς διχιρέσεως nal τὸ ἄφιλον
5 ,ὔ Ye , - [3 R) ΄
ἐγκαλέσαι χαὶ ὑπεροπτιχόν, ἐχείνων ἀπολογουμένων

τεῦ

\ > , re τες AT
χαὶ ἀντεγχαλούντων᾽ ἡμῖν χαὶ Emurobs
ΕΣ
διχαιούντων. ὅπερ εἰώθασιν. "Ersıta χατὰ τὰς
ἐφεξῆς συνελεύσεις προχειρισάμενος τὰς πράξεις τῶν
3 - Ὁ , 38 3 m τ
οἰχουμενιχῶν συνόδων, ἀνέγνων ἐξ αὐτῶν τοὺς
e 5 = > ΄ ς “ ΄, Δ᾽ ἴδω; 4
ὅρους, Ev οἷς ἀπαγορεύουσιν ol θεῖοι πατέρες ἐκεῖνοι
τὴν ἐναλλαγὴν τοῦ συμδόλου μέχρι λέξεώς τε καὶ
Ἃλ ΓΣ \ ra ES m \._-
συλλαδῆς χαὶ φριχώδεις ἀρὰς ἐχφωνοῦσι χατὰ τῶν
’ > \ λ , 7 “ x ei} ’
ταύτην ποτὲ τολμησόντων 7, ὥστε τοὺς ἐπισχό-
8

\ ᾿ x Y Sur 6 x
ποὺς MEVT χαι τοὺς χληριχοὺς ἀνιέρους εἶναι τὸ

πε ΡΥ Ὁ 2 Ξε
ἧς EION.EVNG αὐυτοις “ᾶριτος

ἀπὸ τοῦδε " χαὶ τ
ἀλλοτρίους, τοὺς δὲ λαϊκοὺς ὑποκεῖσθαι τῷ ἀναθέ-
ματι, τοῦτο δέ ἐστιν ὃ ἀπὸ τοῦ Θεοῦ χωρισμός "".
᾿Επὶ τούτοις χαὶ διὰ συλλογισμῶν ἀναντιρρήτων
παρέστησα τὴν τῶν ἐμῶν λόγων ἀνάγχην χαὶ ὡς
ἀδύνατον ἄλλως ἐχληφθῆναι τοὺς ὅσους, ἢ ὡς ἐγὼ

ar

2
τούτους ἐξηγούμην τε χαὶ EAaubavov. Ὡς δ᾽

Η - \ , m BEN , -
εώρωμεν τοὺς Λατίνους σαφψως 10 παοαχγυυνὼ- =

3 " x er Ὁ » ε 3 x
σαντας ἐν ταῖς πρὸς ἣμᾶς διχλέξεσιν, ὡς οὐ πρὸς
“ []
ἀλήθειχν αὐτοῖς ὃ σχοπὸς οὐδὲ τὸ ταύτην εὑρεθῆναι
x

As Sn ? ᾿ N 2 El
διὰ σπουδῆς τίθενται, uovov δέ γε τὸ δόξαι τι ἢ
\ mn - 7
λέγειν nal τὰς ἀκοὰς τῶν οἰκείων προχατασχεῖν 5

(ἔργον "3 γὰρ [5 ἀπαραίτητον εἶχον αὐτοὶ λύειν τὰς

2?

’ er ’, π and v
συνελεύσεις, ἵνα λέγοντες ὕστεροι, δοκῶσιν ἅπαντα
λύειν τὰ παρ᾽ ἡμῶν λεγόμενα), τοὐντεῦθεν 1 ἤδη

m. m \ [2
τοῦ λέγειν παυσάμενοι, παρεκαλοῦμεν αὐτοὺς ἷπ
2

3 Sn. \ 2
ψυχάς!) ἐπανελθεῖν πρὸς τὴν καλὴν συμφωνίαν

" "» x 7 ΄
ἡ λέγοντες ἱχανὸν ἐπισπάσασθαι χαὶ λιθίνας

ar] Δ ν r \ \ Ser FRA ul
ἐχείνην, MV εἴχομεν πρότερον χαὶ πρὸς ἡμᾶς αὐτοὺς di

᾿ * “ ᾿ \ EBEN
χαὶ πρὸς |? τοὺς πατέρας ἡμῶν, ἡνίκα [ὁ τὸ αὐτὸ,

‚ 5 7 \ > 2 = 5 - 3.
πάντες ἐλέγομεν, χαὶ οὐκ ἦν ἐν ἡμῖν σχίσμα.

τς

θείη πρότερον A προσθήχη" χἂν᾽

ἢ ὅσα ἄλλα ἐπὶ τοῖς ἀδυνάτοις al παροιμίαι φασίν

διόρθωσιν δὲ οὐδαμῶς οὐδεμίαν παραδεχόμενοι

[307]

᾿Ψαῦτα λέγοντες, χενὴν ἐῴκειμεν ψάλλειν, ἢ λίθον

ἕψειν, ἢ κατὸ πετρῶν σπείρειν, ἢ καθ᾽ ὑγρῶν γράφειν,
1.

ἐχεῖνοι γὰρ τοῖς μὲν ἐλέγχοις στενοχωρούμενοι,

\
“1%

ΣΙ y ε y 3

τὸ ἀνιάτως ἔχειν ὡς ἔοιχε, παρεχάλουν ἡμᾶς ἐπὶ
3 (Ἰν

N, ar2 - τς ΝΆ ee es
τὴν εζετασιν μεταδῆναι τοῦ ὁογμᾶτος, ὡς ἰχᾶνῶν

Yan δηθέ ee ON ri seid
ἤδη ῥηθέντων τῶν ἐπὶ τῇ προσθήχη λόγων, οἰόμενοι

)ι:2.. ΡῚ - r 3 ΄ \ -
δι ERELVO)V “ τῶν λόγων ἐπισχιάσειν τὸ TIU συμ-

βόλου τόλμημα, τῆς δόξης ὑγιοῦς δεικνυμένης.

"AM οἱ ἡμέτεροι οὐχ ἠνείχοντο χαὶ ἀμεταθέτως
εἶχον πρὸς τὴν τῆς δύξης ἐξέτασιν, εἰ un διορθω-
3 51 τῶν Sı\
ἐνέμειναν διὰ
2 N, , A Rn ἜΣΕΙ
τέλους τῇ ἐνστάσει ταύτη, χἂν διελύθησαν ἐχεῖθεν
χαλῶς ποιοῦντες, εἰ μὴ παραπεισθέντες ὑπό τινων

= ε 3 Ind ai er) x Ὁ
αὖθις, ως ἀπρέπες ἐστι PN9EV ELITOVTAG πέρι του

δόγματος ἀπελθεῖν, ἐδέξαντο τὴν μετάδασιν, τοῦτο

᾿ ἢ ἣ > \ Ὁ Ξ θή N N a δόξ Ὁ
μὲν τὴν ἀπὸ τῆς προσθήχης επὶ τὴν ὅοζαν, τοῦτο

δὲ τὴν ἀπὸ Φεραρίας ? εἰς Φλωρεντίαν ὅ.
8. Ἔνθα γενόμενοι, τῶν περὶ τῆς δόξης διαλέξεων
Ὁ ξ [4 0 - A R ’ €, G N
ἀπηρξάμεθα, τῶν Λατίνων προενεγχόντων ῥητά, τὰ
x »r. > 4 - x > ’ ‘
μὲν ἐξ ἀποχρύφων τινῶν χαὶ ἀγνώστων βιδλίων,

\ a > ΄ \ I ! >
τὰ δὲ Ex νενοθευμένων τε χαὶ διεφθαρμένων, Ev

οἷς ἰσχυρίζοντο τὴν ἑαυτῶν δόξαν συνίστασθαι.

, SEN ͵ ea en
Πάλιν οὖν αὐτοῖς ἐγὼ συμπλεχόμενος χαὶ τὸ τῆς

doE E7 DS fie \ , Er \
δόξης ἄτοπον διελέγχων χαὶ νενοθευμένας εἰναι τὰς

= m n ESS y 336
βίδλους προφανῶς παριστῶν, οὐδὲν ἤνυον ἐς

πειθώ, πλὴν ὅσον. τὸν καιρὸν ἀναλίσχειν εἰκῇ, καὶ
μάτην" ἄλλων γὰρ ἄλλα ῥητῶν ῥητὰ διαδεχομένων

χαὶ λόγου λόγον Ὑεννῶντος 7, ὡς ἐν τοιούτοις

ἧ ᾿ AN FB
εἰχός, οὐδέν τι μᾶλλον ἢ ἀλήθεια τὴν ἑαυτῆς ἰσχὺν
«ῇ , x - I ’ ’ ΕΣ , x
ἐπεδείχνυτο, πολὺ τὸ μέλαν ἐμούντων ἐχείνων πρὸ
« -“ -
ἑαυτῶν χαὶ ταῖς μαχρολογίαις αὐτὴν ἐπισχιαζόντων,
ἄχρις οὗ χαὶ πάλιν ἀπαγορεύσας, ὑπό τε τῆς
4 Ü x Ὁ
συνήθους ἐνοχλούμενος ἀσθενείας χαὶ τὸ τῶν λόγων
Et “-Ὁ- -
ἄχαρπον χαθορῶν, ἀπέτεινα " λόγον διὰ μαχροὺ "Ὁ
\ BIN ui Ὁ a Sc: , Ser
πρὸς αὐτοὺς !! ὅσον ἴσχυον, ἐν ᾧ μαρτυρίαις πλεί-

σταις 1? ἀναντιρρήτοις παρέστησα τὴν ἀλήθειαν

XIV. — MARCI EPHESII RELATIO DE REBUS A SE GESTIS. Ah5

tum idem quod Patres sentiebamus, cum
omnes idem dicebamus, et non erat schisma
in nobis". Haec dicentes videbamur surdis
auribus canere, aut lapidem coquere, aut
semina saxis mandare, aut in aqua scribere,
aut quicquid aliud adagiis significamus ad
exprimenda impossibilia. Ili enim argumentis
convicti et in angustias redacti, nullam vero
prorsus emendationem admittentes, quod, ut
apparet, morbo laborent insanabili, hortaban-
tur nos, ut ad inquisitionem dogmatis transi-
remus, quod esset de additamento satis iam
dictum : his verbis existimantes obtegi quod
in Symbolo sunt ausi, si opinio sana esse pro-
baretur. Verum nostri id non ferebant, et
nullo modo patiebantur de dogmate quae-
stionem haberi, ni prius corrigeretur addita-
mentum; atque perstitissent etiam in Πᾶς
voluntate usque ad finem, et illinc recessissent
bono sane consilio, ni dissuasum esset eis a
quibusdam asserentibus, indecorum esse ab-
scedere nulla habita de dogmate quaestione.
Ita suum praebuere assensum tum ut a dis-
putatione de additamento transiretur ad quae-
stionem dogmatis, tum ut ab urbe Ferraria
Florentiam iretur.

3.Quo ubi pervenimus, disputationem de dog-
mate sumus aggressi, Latinis dicta proferen-
tibus ex libris partim apocryphis et ignotis,
partim depravatis et corruptis, quibus senten-
tiam suam inniti asseverabant. Itaque rursum
ego cum illis congressus, et sententiam absur-
dam esse aperte demonstravi, et libros depra-

vatos perspicue probavi : nihil tamen profeci,
nec persuadere quicquam potui, tantum mihi
frustra tempus conterebatur. Aliis enim alia
dictis dicta excipientibus, et sermone sermo-
nem pariente, ut in hisce assolet, non sine-
batur veritas suas vires ostendere, multum illis
atramentum prae se offlundentibus, et prolixis
sermonibus eam offuscantibus; donec iterum
spe et viribus destitutus, tum quia consueto
aflligebar morbo, tum quia inania fundi verba
videbam, sermonem ad eos habui quam potui
irrefragabilibus

longissimum, quo plurimis

1. φασίν --- στενοχωρούμενοι ad marg. add. alia manu P; in ipso textu legebatur tanlum χωμενοι

cum syllaba ρου supra versum. — 2. δι᾿ ἐχείνων corr. ex δ᾽ ἐχείνων lum in lextu tum ad marg. P. —

3. zu : χαὶ ὦ:

5. φλυρεντίαν P. — 6. ἐς : εἰς PCM. — 7. γενῶντος P. — 8. χαὶ οἴη. Ü.

— 11. αὐτοὺς corr.- ex. ἑαυτοὺς A. — 12. πλείστοις M.

a) Ci. I Cor. ı, 10.

χὰν ἐνέμειναν --- ταύτῃ ad marg. alia manu P. — 4.

ἀποφεραρίας P : φερραρίας ΟΜ. —

— 9. ἐπείτεινα (ὦ. — 10. διαμαχροῦ P.

AA6 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. - [308] 5

testimoniis aperui nostri dogmatis veritatem;
quod scilicet ex solo Patre, non etiam ex
Filio procedat Spiritus sanctus, ab evangelicis
quidem dictis exorsus, per apostolos vero et
successores eorum progressus usque ad ter-
tiam synodum oecumenicam : dicta singula
diligenter expendens et syllogismos ad unum-
quodque adhibens atque id quod mihi pro-
positum erat concludens, novum scilicet
Latinorum dogma esse ubique damnatum.

4. Cum ita perorassem, eorum congressibus
vale »dixi, statutum habens aut devitandum
esse consessum eorum, aut certe mihi tacen-
dum. Verum illi nostros volentes nolentes
advocabant, eo quod respondere vellent ad ea
quae dicta erant. Quod cum fecissent, me non
praesente causa morbi, duas insumpsere dein-
ceps sessiones ipsi soli dicentes, nemine defen-
sionem suscipiente, in priore quidem pro-
ferentes dicta suorum doctorum, quibus
ostendebant, Spiritum sanctum a Filio proce-
dere quemadmodum et ex Patre; in altera
vero, quae a me dicta fuerant, pervertentes
potius quam evertentes et doctorum nostro-
rum oppositas, ut illis quidem videbatur,
sententias exponentes. Quoniam vero, ubi
tacuissem ego, ex nostris nemo ausus est
amplius sese illis opponere, tum quia omnes
certamen detractabant, timentes ne se litibus
ac turbis implicarent; illi taciturnitatem no-
stram veluti lucrum inopinato sibi oblatum
rati, nos veluti in fugam versos provocabant
ad pugnam; nobis autem renuentibus, applau-
debant sibi quasi victores et veritatem a se
stantem habentes. Quod ipsi sane nunquam
non erant facturi, cum eo sint prorsus ingenio,
ut parati sint contra omne quod asseritur,
dicere, et victoriae famam sibi tribuere.

5. Hinc primum coeptae sunt audiri voces
illae oeconomiae et condescensionis; et qui-
dam ex nostris aggressus est dicere : Bonum

est pacem amplecti, sanctosque inter se con-

1. ὅτι παρ᾽ A. — 2. καὶ ante ἐχ om. P. — 3. χαταμέρος P. — 4. ἀπηρορευμένον P. 5. δὶς : δύο δ΄.
6. χαθὰ καὶ CM. 7. δὲ μου 6. — 8. ἔρριδα: χαταρχὰς P, corr. ad. marg. alia manu : χαὶ ταραχὰς:
9. ἐμπέσωσι CM. — 10. τὴν ἡμέοαν P, corr. ad marg. alia manu : τὴν ἡμετέραν. — 11. Post προεκαλοῦντο,
add. τοὺς ἡμετέρους CM. 12. ἐπερώτουν ὡς - 13. δὲ om. M. --- Ih. παρασκευασμένοι AP. — 15. Anle
ἑαντοῖς scripseral μεθ᾽, quod dein delevil P. — 16. ἐπεχείρησεν A \

2
“- [4 ’ nr "} 4 Cd ΄ Ὁ
τοῦ ἡμετέρου δόγματος, ὅτιπερ! Ex μόνου τοῦ
\9 Dr m Ὁ
Πατρός, οὐχὶ δὲ nal? ἐκ τοῦ Υἱοῦ τὸ Πνεῦμα τὸ
ἅγιον ἐχπορεύεται, παρὰ μὲν τῶν εὐαγγελικῶν
ἀρξάμενος λόγων, * διὰ δὲ τῶν ἀποστόλων χαὶ τῶν
n κ᾿ ΜΝ 3 Ν x Y x -Ὁ >
διαδεξαμένων αὐτοὺς χατελῃὼν ἄχρι καὶ τῆς οἰχου-
μενιχὴς τρίτης συνόδου, χατὰ μέρος ἢ τε ἐξερ-
, τ er
γαζόμενος ἕκαστον τῶν ῥητῶν χαὶ συλλογιζόμενος
ἐφ᾽ ἑκάστῳ χαὶ συμπεραίνων, ὅπερ ἀποδειχνύναι
προχείμενον εἰχον, ὡς πανταχοῦ τοῦ χαινοῦ τῶν
, , > , x 3
Λατίνων δόγματος ἀπηγορευμένου!,
ἡ, ᾿Επὶ τούτοις κατέλυσα τὰς πρὸς αὐτοὺς δικιλίας,
ä 5 7 a EN
ἢ μηχέτι συνελεύσεσθαι μετ᾽ αὐτῶν, ἢ γοῦν αὐτὸς
σιωπήσειν βεδαιωσάμενος. Αλλ᾽ ἐχεῖνοι προσεχα-
λοῦντο τοὺς ἡμετέρους ἑκόντας ἄχοντας εἰς τὴν τῶν
εἰρημένων ἀντίρρησιν, χαὶ τοῦτο διαπραξάμενοι,
N , τα νων πα \ 3068 a 5. ΡΟ
μὴ παρόντος ἐμοῦ διὰ τὴν ἀσθένειαν, δὶς ἢ ἐφεξῆς
, ’ , > \ ’ [4 n x
συνελεύσεις ἀνάλωσαν αὐτοὶ μόνοι λέγοντες, UMdEVOg
> ’ \ \ \ r \ 2
ἀπολογουμένου, κατὰ μὲν τὴν πρώτην τὰ ῥητὰ.
m 2.» Ὑ 8 , , 3 242 >
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τὰ παρ᾽ ἐμοὺ εἰρημένα διαστρέψαντες μᾶλλον ἢ

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Eneyelpnae!® λέγειν, ὡς καλόν ἐστι τὴν εἰρήνην

ἀσπάσασθαι χαὶ τοὺς ἁγίους συμφώνους ἀποδεῖξαι

Ἄν a a en”:

ER ἐφ. NR

[309]

x ; “ἢ ὔ ο \ - e n \ - “
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δ , \ \ PET: - ’ m
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γὰρ δὴ χαὶ τοῦτ᾽ αὐτοῖς ἐπενοήθη, μηδενὶ μηδὲν

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ὑποχύψωσι "2, Τί δεῖ πολλὰ λέγειν *; Οὐχ
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ρίας καὶ εὐσεθδείας προδόται, μέχρι. διεπράξαντο
συναγαγόντες τὴν σύνοδον ἐχρῆξαι τὸν λατινισμὸν
εἰς τὸ φανερόν, βασιλέως τε χαὶ πατριάρχου προ:
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x - - - x
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ν» ΕῚ [4 ΝΜ - nn m
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αὐτῶν ἐκείνων χαὶ τοῦ μεγάλου KuptAdou, πρότερον
13

x x x
ἐμοὶ διαμαχεσάμενοι χαὶ χατὰ ταὐτὸν ex δια-

1. ἤξατο P. — 3. εὑρισκόμενος Ρ.

λοῦντο AP — 7. λύτις P. --- 8. ἦν δὲ

XIV. — MARCI EPHESII RELATIO DE REBUS A SE GESTIS.

3. ὡς αὐτὸν M. —
G.— 9, λιμὸν COrT. EX λοιμὸν P, Moxque Ayavaxtou. — 10. συγ

t t Y
P. — 11. ἕνα PCM. — 12. ὑποκύψωσιν C. — 13. κατ᾽ αὐτὸν AP.

Ah7

sentientes demonstrare, ne videantur Occiden-
tales contraria loqui Orientalibus. Tum vero
etiam de praepositione per coepit quidam
philosophari, quod apud nostros doctores
reperiatur idem valere quod ex praepositio, et
causam Spiritus Filio tribuat. Ita paulatim
latinismus erupit, coeperuntque deinceps de
modo conciliandae pacis agere, et dicta quae-
dam, per quae pax fieret, curiose perquirere,
ancipitem habentia sensum et quae possent in
utramque trahi sententiam instar cothurni.
Id enim consilio suo multum conducere visum
est, quod ita et nostri per ea facilius pertrahe-
rentur, et speraretur fore, ut eadem ab adver-
sariis nullo adhibito examine admitterentur.
Itaque libellum conscribunt dicta huiusmodi
continentem, illorum tamen sententiam plane
exponentem, et mittunt ad illos quasi per
illum coniungendi. Verum illi nullo modo
volebant libellum admittere, ni prius exami-
naretur, sed eos vel ut se defenderent, provo-
cabant, et solverent quae dubia erant in libello,
vel suum, quem ipsi iam miserant, ab iis sus-
cipi Erat

Latinorum atque Graecorum de dogmate con-

iubebant. porro in illo perfecta
sensio et confessio, quod etiam ex Filio pro-
cedat Spiritus sanctus.

6. Multum post haec conteritur tempus,
nostrique dilationem aegre ferebant, etinopiam
deplorabant, deque fame conquerebantur
illis

quidquam sumptuum condictorum suppedi-

nam hoc etiam

excogitatum est, nulli

tare, ut propterea coacti paulatim illis succum-
berent. Ouid plura? Non destiterunt salutis et
religionis suae proditores omnem movere
lapidem, donec synodo congregata effecerunt,
ut latinismus palam erumperet, praesidentibus
imperatore et patriarcha, et despota illis assi-
enim

dente. Cum protulissent in medium

dicta, quae Latinis favere videntur, tum ex
illorum doctoribus, tum de magno Cyrillo;

pugna mecum prius conserta, eodemque

tempore subinde insultationibus mihi per

h. τὴν ἐνώσεως A. — 5. συμθάλεσῇαι A. — 6. προσχα-

ειμένων

AhS DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. [310]

sophismata procaciter. factis, ita synodum
interrogabant, quidnam sentirent de dictis
illis, et si Filium Spiritus causam faterentur.
Illi vero de dictis nihil se dubitare responde-
runt, quin germana doctorum sint, cum de
hoc fidem iis faceret epistola sancti Maximi;
causam vero Spiritus Filio tribuere, maior
certe pars nullo modo volebant, quod ita
statueret et ipse sapiens Maximus. Verum qui
ad impietatem audaces erant, quique illos a
principio secuti sunt, amplius pollicitationibus
et muneribus pellecti, nuda fronte Filium
Spiritus causam pronuntiarunt, quod ne in
ipsis quidem Latinorum dictis ita disertis
verbis reperitur expressum. Quorum senten-
tiam ipse quoque patriarcha secutus est, quod
esset iam pridem et ipse miser corruptus,
simul vero discessionem inde sitiret, quamvis
eum ad mortem debitum fatale compelleret.
Ego vero cum scriptam haberem sententiam,
fideique pariter meae confessionem (namque
ita prius constitutum erat, ut suam unus-
quisque sententiam scriptam traderet), ut vidi
illos magna iam propensione animi ferri ad
conciliandam pacem, et eos qui mecum antea
stabant, modo cum illis corruisse, nullam vero
prorsus fieri scriptorum mentionem; meam et
ipse scripturam tenui, ne si illos irritassem,
certum ‘in periculum me committerem. Cete-
rum verbis libere exposui quid sentirem :
dieta videlicet Occidentalium et Orientalium
Patrum cohaerere aliter non posse, quam
iuxta expositionem epistolae venerabilis
Maximi, nimirum dicendo Filium non esse
causam Spiritus; adnotans praeterea illud de
additamento, quod propter allatas causas nec
rite factum, nec iusta sit ratione appositum.
Post haec illi res suas egerunt, atque ad con-
scribendam definitionem et reliqua ad unitatem
spectantia se contulerunt. Ego vero ex co
tempore segregatus ab illis et mihi ipsi vacans,
ut sanctis meis Patribus ac doctoribus perpe-

tuo adhaeream, per hanc meam scripturam

te

l. ἁγίον om. ΟΜ. — 2. οἱ δὲ om. C. — 3. τοῦ bis scriplum in A, in fine seilicet lineae, et in
prineipio alterius. — 4. γε om. A. 5. δόμασι : δόγματι A, addita lamen ἢ supra α. — 6. φανερῶς : }
ῥητῶς A. — 7, διείρη alque alio versu τὸ πρότερον A. — 8. ἐμθάλλω M. — 9. ἁγίου om. CM. — 10. u
x

αὐτῷ A.

N s ἷ

IN - 5 ΄ > ’ ΕΣ Lad - ,ὔ
δοχῆς ἀλλήλων ἐπιπηδήσαντες ἰταμῶς τοῖς σοφίοσ-
μασιν, οὕτως ἠρώτων τὴν σύνοδον, ἥντινα γνώμην
ν» \ πὰ, - ΕῚ , Ν > \ x -
ἔχουσι περὶ τῶν ῥητῶν ἐχείνων, χαὶ εἰ τὸν Υἱὸν
αἴτιον ποιοῦσι τοῦ ἁγίου ' Πνεύματος. Οἱ δὲ 3
x τ m [4 - ΚῚ τ ΤᾺΝ ἊΨ)
περὶ μὲν τῶν ῥητῶν οὐχ ἀμφιδάλλειν ἔφασαν,
6] ,ὔ - nn “ us, \ "-ὉὋὉ ’ nm
εἰ γνήσια τῶν διδασκάλων εἰσί, παρὰ τῆς ἐπιστολῆς
τοῦ θείου Μαξίμου τοῦτο πιστούμενοι: τὴν αἰτίαν
[4 " 2 - nem -
μέντοι τοῦ ὁ Πνεύματος τῷ Υἱῷ διδόναι παντελῶς
ἀπηγόρευσαν οἵ 1ε 1 πλείονες" οὕτω γὰρ χαὶ τὸν
σοφὸν διορίζεσθαι Μάξιμον. Ἀλλ᾽ οἱ τολμηροὶ τὴν
᾽ν ΄ Ne r v x 3 x τὶ
δυσσέδειαν al ὅσοι. τούτοις παρὰ τὴν ἀργὴν ἦχος
(4 nd τ
λούθησαν, ἐπαγγελίαις λαμπραῖς bmaydevres χαὶ
δόμασι", γυμνῇ, τῇ κεφαλῇ τὸν Υἱὸν ἀπερήναντο
! 3. YURINEENKENEAN ὃ Te
τοῦ Πνεύματος αἴτιον, ὃ und’ ἐν τοῖς τῶν Λατίνων.
- - [4 , “-Ὁ 6 ΄ [2
ῥητοῖς εὕρηταί που φανερῶς ἢ χείμενον. Τούτοις
ἊΝ x , 6:3 , s ’
δὲ καὶ ὃ πατριάρχης ἐπεψηφίσατο, προδιεφθαρμένος
ἤδη χαὶ αὐτὸς ὃ τάλας καὶ ἅμα διψῶν τὴν ἐχεῖθεν
3 ‘ > \ x \ EN! 75 x
ἀπαλλαγήν, εἰ καὶ τὸ χρεὼν αὐτὸν συνήλαυνε πρὸς
x ’ RP τ ν, \ \ > - [4 44
τὸν θάνατον. ᾿Ι)γὼ δὲ τὴν ἐμαυτοῦ γνώμην ἅμα
χαὶ ὁμολογίαν τῆς πίστεως συγγεγραμμένην ἔχων
δ } ᾿
(οὕτω γάρ που διείρητο Τ πρότερον ἐγγράφως ἐπι-
> \ ε Ὁ , IE ε = Be
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> x 3 , vn. > \ a [4 ’
αὐτοὺς ἐχθύμως ἤδη πρὸς τὴν ἕνωσιν ὡρμημένους,
χαὶ τοὺς ἐμοὶ συνεστῶτας πρότερον ἄρτι συμπε-
[4 > Ὑ = ‘ ΔΙΑ “001 ΄ e
τωχότας ἐχείνοις, ἐγγράφων δὲ οὐδὲ μεμνημένους,
3 x er \ 3 E
ἐπέσχον χαὶ αὐτὸς τὴν γραφήν, ἵνα μὴ πρὸς ὀργὴν
SER ἸΑΝ Ψ 5 3 FE NET,
αὐτοὺς ἐρεθίσας, εἰς προύπτον * ἤδη τὸν χίνδυνον
a
ἐμαυτὸν Eu5aAm ὅ: διὰ στόματος μέντοι τὴν Euau-
E
Ὁ γνώμην ἐδήλωσχ παρρησίχ, μὴ ἂν ἀλλ
τοῦ γνώμην ἐδή ρρησίχ, μὴ ἂν ἄλλως
δύνασθαι τὰ ῥητὰ τῶν δυτιχῶν χαὶ ἀνατολιχῶν 30)
ὦ

Ὁ \ x x rs >
συμφωνῆσαι πατέρων, εἰ μὴ χατὰ τὴν ἐξήγησιν

Ε

Ὁ > Ὁ - Ὡ r’ x Aral x Ἵ
τῆς ἐπιστολῆς τοῦ σεπτοῦ ΔΙαξίμου τὸν Υἱὸν μὴ

“urn

har

ask

, ν > ο΄ ς ἡ 9 ΄
φαίημεν αἴτιον εἰναι τοῦ ἁγίου ὃ Πνεύματο:, προσ-
ἐπισημηνάμενος ἅμα χαὶ περὶ τῆς προσθήχης, ὡς

BES , ER n er y ΞΡ
οὐδὲ ταὐυτὴν συγχωρῶ τοῖς Λατίνοις, ἅτε μὴ χαλῶς

STR

337 \ \ " r ,
11,0 εὐλόγως κατὰ τοὺς εἰρημένους λόγους γεγενη-

un

μένην. "Evreölev οἱ μὲν τὰ ἑαυτῶν ἔπραξαν καὶ

πρὸς τὴν συνήήκην τοῦ ὅρου .xal τὰ λοιπὰ τῆς ;
ἑνώσεως ἔδλεψαν: ἐγὼ δὲ χωρισθεὶς αὐτῶν ἔχτοτε |

\ > 40 4 en - ΕΝ
χαι ἐμαυτῷ σχολάσας, ἵνὰ τοις ayrors μου

πατράσι nat διδασκάλοις διατελῶ συνημμένος, πᾶσι

τὸ “ \ > n =
χαταφχνὴ ποιῷ τὴν ἐυχυτοῦ γνώμην διὰ τῆσδε,
2 fr

ὙΨ'

Ὡ

Ἢ ΒΠ]

Be
ἐς ἢ

᾿ς μου τῆς γραφῆς, ὡς ἂν

ᾧ £ , LEN FEN NE AN
ΐ μένῳ, πότερον ὑγίεσι οογμασι χαῖρων, ἢ 01-

δοχιμάζειν τῷ βυυλο-

᾿ ’
᾿ς εστραυμένοις τισὶ τὴν γεγενημένην ἕνωσιν οὐ παρ-

‘PR ἐδεξάμην.

XV. — MARCI EPHESH

EPISTOLA ENCYCLICA. 449

omnibus notam facio sententiam meam, ut
liceat volenti cuilibet expendere, num recta
defendens an

perversa dogmata, factam

unionem amplexus non fuerim.

XV:

3 MARCI EPHESII EPISTOLA ENCYCLICA CONTRA GRAECO-LATINOS

2 AC DECRETUM SYNODI FLORENTINAER.

| 5 ΣΈΤΟΙΣ ἉΠΑΝΤΑΧΟΥ͂ THE THE ΚΑΙ TON

ΝΉΣΩΝ EYPIEKOMENOIZ? ὈΡΘΟΔΟ-
ZOIE? ΧΡΙΣΤΊΑΝΟΙΣ MAPKOX ᾿᾽ἘΠΙ-

ΣΚΟΠῸΣ THE ἜΦΕΣΙΩΝ ΜΗΤΡΟΠΟ-
AEQE ’EN KYPIQ-XAIPEIN.

ὰ EN ,
1. Οἱ τὴν χαχὴν ἡμᾶς αἰχμαλωσίαν αἷχμαλωτεύ-
͵ LE un A
F \ \ \ m -“ m 3m
- σᾶντες καὶ πρὸς τὴν Babulava τῶν λατινικῶν ἐθῶν
Nano ͵ a a is 116
᾿χαὶ δογμάτων θελήσαντες χατασῦραι ἢ, τοῦτο μὲν
> nm ’ ΕῚ - $ ΄ Ε ῃ 7 Ἂς
οὐχ ἠδυνήθησαν ἀγαγεῖν εἰς πέρας, αὐτόθεν τε
3 Bee τς N Se SR, ᾿
᾿ἀπεμφαῖνον ὁρῶντες χαὶ ἄλλως ἀδύνατον, ἐν μέσῳ δέ
5 = 7 ns ot
που τῆς ὁδοῦ καταμείναντες αὐτοί τε χαὶ ὅσοι

10

- 3 , 9 Ta se Ya
ὃ τούτοις ἐπηχολούθησαν", οὔτ᾽ ἐκχεῖνο ᾿οιπὸν

1. ὑγιαίσι P. — 2. εὑρισχομένοις om. ῬΩ.

— 10. οὔτε ἐχεῖνο D.

a) Parisinus 1218, f- 498-502 (= P). — Parisi-
nus 1286, f. 184'°-190° (= Ω). — Ambrosianus
899, 1. 1437°-1418 (= A). — Edilio quae habetur in
aclis coneiliorum, ubi exstat epistola illa cum
responsione Gregorii Protosyncelli, laline reddilta
a Caryophyllo, quam repetiit Migne, P. @.,t. 160,
p- 112-204 (= (ἡ. — Editio adornata a Dosilheo
patriarcha in volumine admodum raro, eui lilulus
Τόμος Ἀγάπης (Iassii, 1698), p. 581-586. Non inte-
gram, sed mancam denuo repetiil idem Dosilheus
in maximae molis volumine inscripto : Τόμος χαρᾶς
(Remniei, 1705), p. 631 (= D). — Editio graeco-
russica Abrahami Norov in parvi pretii libro
rossice scripto : Marci Ephesü et Gregorii Scho-
-larii aneedota (Parisiis, 1859), p. 22-12 (= N).
Nonnulla in hane editionem salis erudite notavit
Sophocles ab (Beonomis in libello graece seripto

— 3. ὀρθοδόξοις om. (ἃ
6. μεν οὖν A, sed subseriptis punclis οὖν deleri vult. — 7. αὐτόθι N. — 8. αὐτός A.

OMNIBUS UBIQUE TERRARUM DEGEN-

TIBUS ET -INSULAS HABITANTIBUS
CHRISTIANIS ORTHODONIS, MARCUS
EPHESIORUM METROPOLITA SALU-

TEM IN DOMINO.

1.QOui dira nos captivitate captivarunt, atque
in Latinorum rituum dogmatumque Babylonem
abstrahere voluerunt, id quidem perducere ad
exitum nequaquam potuerunt, natura absonum
esse perspicientes, et praeterea impossibile,
sed in media quadam itineris parte subsistentes

tum ipsi, tum sectatores eorum, neque iam

: χριστ. ὁρθ. Q.,— 5. χατασεῖραι A. —

— 9. ἐπιχολούθησαν A.

eui litulus : Vita Gregorü metropolitae Irenopoleos
(Athenis, 1860), p. 63-67.— Nihil dicendum oceurrit
de nuperrima edilione quam Callistus monachus
Sanclae Annae-in monte Alho inseruit in Biogra-
phia Marei Ephesii (Athenis, 1887), p. 112-119.
Nam Dosilheum exsceripsit bonus ille monachus,

sed plagulas typographicas ita misere miscuit, ut

nec pes nee capul appareal in felu ad everlendos
Lalinos haud sine labore edito,

Idem monumentum adservatur in mullis aliis
eodieibus, quos haud lieuil, nimirum :
Monacensi 145, f. 195; Monacensi 256, f. 281-287;
Parisino 1191, f. 29v°; Parisino 1295, f. 156 1597° ;

Parisino 1327, 1. 3415; Parisino Suppl. gr. 619, f. 95.

adire

Garyophylli translalionem, si pauca excipias, in-
tactam reliqui.

Paris 1218.

EAtE

498.

98",

a us
450 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. [312]

sunt amplius quod erant, neque illud evasere,
ad quod tendebant; nam relicta quidem est ab
iis Hierosolyma, quae vere est pacis visio", et
Sion mons, hoc est firma et inconcussa fides;
verum fieri et dici unquam. Babylonii πος
volunt, nec possunt; hanc sane ob causam
vocandi merito Graeco-Latini, usitato autem
nomine vulgo appellati Latinizantes. Isti ergo
homines, iuxta fabulosos hippocentauros semi-
feri, cum Latinis quidem fatentur Spiritum
sanctum ex Filio procedere et habere Filium
subsistentiae suae causam (haec enim sunt
definitionis ipsorum verba); nobiscum autem
dicunt illum ex Patre procedere. Et cum illis
quidem licite ac rationabiliter fuisse appositum
Symbolo additamentum aiunt; nobiscum vero
illud exprimere neutiquam volunt; quanquam
quod licite ac rationabiliter factum est, quis
recuset exprimere? Et cum illis quidem azymum
Christi corpus esse dicunt, nobiscum vero illud
ad communionem sumere non ausint. An non
satis haec sunt ad declarandum animum
eorum, quod non indagandae veritatis studio,
quam in manibus habentes prodidere, in unum
cum Latinis convenere locum, sed voluntate
expiscandi aurum, et fictam, non veram unio-
nem conciliandi? 5

2. 564. quemadmodum cum illis coniuncti
fuerint, considerandum; nam omne quod cum
alio coniungitur, per aliquod certe medium
unitur. Quod igitur ad sententiam de Spiritu
sancto attinet, visi suntillis coniungi, sancientes
illum a Filio etiam suam subsistentiam habere;
et caetera omnia differunt, nec est inter eos
quidquam unum, aut medium, aut commune;
sed duo diversa Symbola nunc quoque reci-
tantur, sicut et antea; duo quoque sunt diffe-

rentia sacrificiorum genera, alterum quod pane

μὰ Ὗς N vg m , μ τ ἵχ
μεμενήχασιν, οὔτε“ TOUTO γεγονᾶσιν €p0070 vun

3

μὲν ἀπολιπόντες, τὴν ὡς ὁ ἀληθῶς ὅρασιν τῆς

εἰρήνης, καὶ τὸ Σιὼν ὄρος. τὴν βεδαίαν πίστιν χαὶ

x

ἄσειστον. Βαδυλώνιοι 1 δὲ γενέσθαι τεῦ καὶ χληθῇ-
ναιῦ μήτε βουλόμενοι μήτε δυνάμενοι, χαὶ διὰ
τοῦτ᾽ ἂν δικαίως χληθέντες 1 Ὀαιχολατῖνοι, καλού-

μένοι δ᾽ ὃ οὐν" ὑπὸ τῶν πολλῶν Λατινόφρονες.

Οὗτοι τοίνυν οἱ μιξόθηρες !" ἄνθρωποι χατὰ τοὺς ἐν

, e + Ei δ τευ , Ve ΣΝ
μύθοις ἱπποχενταύρους |! μετὰ τῶν Λατίνων μὲν ὅμο-
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΄ x δι δι Ν Ei - ce 67
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βάνει), μεθ᾽ ἡμῶν δὲ τὸ ἐχ τοῦ Πατρὸς ἐκπορεύεσθαι
λέγουσι "1 χαὶ μετ᾽ ἐχείνων μὲν θεμιτῶς καὶ
a. N = 9% FE Ba N ΄ 15
εὐλόγως τὴν προσθήχην ἐν τῷ συμόόλῳ γεγονέναι

’ ae - N [} ’ ΕἸ ns
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- Ὁ x , 7 ΝΥ
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go = 3 , Ν , .»- ΄
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τ Aal > wg NN
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περὶ τοῦ ἁγίου Πνεύματος 5" ἔδοξαν ἑνωθῆναι, σὺν
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δι’ ἀζύμου" διττὰ δὲ βαπτίσματα, τὸ μὲν διὰ

1. οὔτ᾽ ἐχεῖνο λ. μεμενήχασιν um. A. — 3. οὔτε : οἵ τε A :οὐδὲ Ὁ. — 3. ὡς sup. lin. P. — 4. καὶ Ba6. δὲ
CD. —5. te: ποτε CD. ὃ. χλιθῆναι A. — 7. τοῦτο ἂν 1). --- 8. δ᾽ om. N. — 9. οὖν om. PN. — 10. μιξόθηρες
bis in Q, in textu nimirum et ad marg. — 11. ὑπποχενταύρους P. — 12. ὁ αὐτὸς καὶ ἑαυτῶν Ὁ. — 13. ὅρος
ex ὄρρος corr. P. — 14. λέγουσιν C. 15. γενέσθαι Q. — 16. παρητήσατο D. — 17. τολμήσειεν D. — 18. ἄρ᾽
P. — 19. οὐχὶ ἢ. 20. ταύτην A. — 21. χαὶ ἣν Ὁ. 22. καὶ sup. lin. P. — 23. τὸ : τῷ QD. — 24. τῇ ας
τῆς PQ. — 25. ἐχπορεύσεως add. PQ. — 26. τοῦτ᾽ v N. — 27. τὰ δὲ D. — 28. ἐν om. ἢ). Ad marg. Περὶ

συμιδόλου Q, Moxque Περ

a) Cl. Is-«xxvıl; 16; 1 Pelr.at, 6.

ὶ δύο θυσιῶν χτλ.. notalo scilicet quovis differenliarum capile. — 29. παρηλαγμένα A.

[313]

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ὕδατος ἐχ χορυφῆς" ἄνωθεν, χαὶ τὸ μὲν τῷ μύρῳ
προσχρώμενον, τὸ δ᾽ ἱ οὐδ᾽ ὁτιοῦν ὕ αὐτοῦ χρείαν ἔχον"
διττὰ δὲ τὰ ἔθη πάντα χαὶ ἐνὶ πᾶσι παρηλλαγμένα,
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τοιοῦτον. Τίς οὖν ἡ ἕνωσις, ὅταν μὴ φανερὸν χαὶ
ἐπίδηλον σημεῖον 8 ἔχη; Καὶ πῶς ἡνώθησαν οἱ τὰ
οἰκεῖα στέργειν βουλόμενοι (τοῦτο γάρ που καὶ
᾿ς συνεφώνησαν) χαὶ μὴ τοῖς ἐχ τῶν Πατέρων παραδε-

23 ΄

Ὁ δομένγοις "0 ἀχολουθοῦντες ;

8. Ἀλλὰ" τίς ὃ σοφὸς αὐτῶν λόγος; «Οὐδέποτε 12
« φησίν !3 A τῶν Γραικῶν ᾿Εκκλησία τὸ ἐκ μόνου τοῦ
« Πατρὸς ἐκπορεύεσθαι ἔλεγεν, ἀλλ᾽ ἁπλῶς ἐχ τοῦ
Πατρὸς '* ἐκπορεύεσθαι" τοῦτο "" δὲ τὸν Υἱὸν οὐκ
15 «Erbe "ῦ τῆς ἐχπορεύσεως" ὥστε [1 χατὰ τοῦτο
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τῶν Γραιχῶν ᾿Εχχλησία τὸ ἐχ τοῦ Πατρὸς ἐχπο-
ρεύεσθαι ἔλεγεν, ἐξ αὐτοῦ τοῦ 18 Χριστοῦ "5 χαὶ τῶν
20 ἱερῶν ἀποστόλων χαὶ τῶν ἐν ταῖς συνόδοις πατέρων
παραλαθδοῦσα, τὸ 0 ἐχ τοῦ Υἱοῦ 821 οὐδέποτε
ἔλεγεν (οὐδὲ γὰρ παρέλαδε 33 τοῦτο παρ᾽ οὐδενός), τί
γε ἄλλο ἢ 23 τὸ Ex μόνου τοῦ Πατρὸς ἐχπορεύεσθαι
ἔλεγεν; Ei γὰρ οὐχ3, ἐχ τοῦ Υἱοῦ, δῆλον ὡς ἐκ
5. μόνου τοῦ Πατρός. Ὅρα δὲ χαὶ ἐπὶ τῆς γεννήσεως.
Τὸν & τοῦ Πατρός, φησί, γεννηθέντα πρὸ
πάντων τῶν αἰώνων. Μέ τις ἐνταῦθα τὸ ἐκ μόνου
προστίθησιν: Ἀλλ᾽ οὐδὲν ἧττον καὶ 36 νοοῦμεν τοῦτο
χαὶ λέγομεν ἡνίχα δεήσει 31. παρ᾽ οὐδενὸς γὰρ ἄλλου
Ὁ γεννᾶσθαι τὸν Υἱὸν μεμαθήχαμεν. * Διὰ τοῦτο χαὶ
ὃ Δαμασχηνὸς Ἰωάννης ἐκ προσώπου τῆς ᾿χχλησίας
ἁπάσης 38 χαὶ τῶν χριστιανῶν ἁπάντων « Ex τοῦ
Υἱοῦ » φησί 39 « τὸ Πνεῦμα οὐ λέγομεν30., Εἰ δὲ
καὶ Ex τοῦ Υἱοῦ τὸ Πνεῦμα οὐ λέγουεν 3!, δῆλον ὡς

3 ἐχ τοῦ Πατρὸς μόνου λέγομεν: διὸ καὶ 33

μικρὸν

— 16. ἐχβάλες D. — 17. ὥστε καὶ χατὰ D.

— 30. οὐ λέγομεν τὸ πνεῦμα D. — 31.
τ 0Misso χαὶ. — 32, χαὶ om. QN.

a) P.@.,t. 94, c. 832 Β.
PATR. OR. — T. XVII. — F. 2.

XV. — MARCI EPHESII EPISTOLA ENCYCLICA.

1. τρίτης A. — 2. Ante τελειοῦν scripserat τὸ δὲ Ὁ, quod dein delevit. — 3, χοφῆς A
Q. — 5. οὐδοτιοῦν PN : οὐδ᾽ ὅτι οὖν A. — 6, ἔχοι Q. — 7
— 10. δεδομένοις N.— 11. Ad marg. ἀντίθεσις APQ, ile

mque paulo inferius : λύσις P
ΔΩ. — 12. οὐδέπω D. — 13. φασίν N. — 14. Ex τοῦ πα

τρὸς bis scripserat P, alterum delevit. — 15. τοῦτον A.

εἰ δὲ χαὶ — οὐ λέγομεν om. PD, sed in P

A51

fermentato conficitur, alterum quod azymo.
Bina quoque baptismata, unum quod trina
immersione confertur, alterum quod aquae
infusione a summo vertice: et unum quidem,
quod chrisma etiam adhibet, alterum vero
quod adhibere illud nihil prorsus necesse
habet. Instituta quoque ac mores in omnibus
diversa omnino sunt, ieiunia, et ritus ecclesia-
stici, et similia. Quae ergo hic unio, ubi nullum
patens ac manifestum apparet signum? et
quomodo uniti sunt, qui sua retinere volunt?
Hac enim lege suum ad unionem praebuere

assensum, quamvis a Patrum traditionibus
desciverint.

3. At quam illi praeclaram obtendunt ratio-
nem? Nunquam, inquiunt, Graecorum Ecclesia
dixit, Spiritum ex sole Patre procedere, sed
simpliciter ex Patre procedere; hoc autem
Filium non excludit a productione : ita ut hac
ratione fuerimus et antea, et nunc quoquesimus
uniti. — Pro hominum dementiam! pro excae-
cationem! Si Graecorum Ecclesia ex Patre
procedere semper dixit, a Christo ipso et sanctis
apostolis patribusque synodorum edocta; ex
Filio vero nunquam dixit (hoc enim a nullo
traditum accepit); quid aliud, quaeso, asserebat,
quam ex solo Patre procedere?Si enim non ex
Filio, certum est ex Patre solo. Hoc ipsum gene-
rationis exemplo scies. « Ex Patre », inquit,
«“ natum ante omnia saecula ». Numquid addit
quispiam, Zx solo? Nihilo tamen secius hoc
intelligimus, et si quando opus fuerit, exprimi-
mus : nam Filium a nullo generari didicimus.
Quocirca loannes Damascenus ex persona
totius Ecclesiae et omnium christianorum :
« Ex Filio », inquit* « non dicimus Spiritum ».
Si ergo etiam ex Filio non dieimus Spiritum,

profecto ex Patre solo dicimus. Propterea

. τ΄ 4.ö’ex δὲ corr.
7. ἐν οἵη. C. — 8. σημεῖον : σήμερον Ν. --- 9. ἔχει Α.

: λύσις τῆς ἀντιθέσεως

— 18. τοῦ om. CD. — 19. χριστοῦ : κυρίον Q. — 20. τὸ δὲ CC,
omissa vocula post υἱοῦ. - 91. δὲ om. CD. — 22. ἐπαρέλαδε Q. — 23. ἢ : εἰ ᾧ, in quo ad marg. ὡραιότατον.
— 24. οὐχ om. Q. — 35. φησί om. A. — 26. χαὶ om. CD. — 97 denen (ΕΣ. — 28. πάσης A, — 29, φησί om.D.

add. ad marg. alia manu

31

4Γ

99,

er

*

ἢ

409".

452 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

paulo ante dixerat" : « Filium non dieimus
causam »; et sequenti capite, « Pater, inquit”,
solus est causa ».

4. Quid praeterea? Latinos, inquit, nunquam
habuimus ut haereticos, sed tantum schisma-
ticos. — Sumpserunt autem hoc ab iis ipsis
Latinis: nam illi nos vocant schismaticos, nihil
habentes, cur nos de nostra accusent sententia,
sed quoniam a debita illis, ut putant, descivi-
mus obedientia. An vero sit aequum, a nobis
etiam idem illis praestari, et accusandi non
sint de sententia ipsi sua, considerandum.
Causam certe schismatis illi dederunt, addi-
tamento palam apposito, quod antea clam
mussitabant. Ipsi vero non ab iis priores
seiunximus, immo vero illos segregavimus ac
praecidimus a communi Ecclesiae corpore.
Qua de causa, obsecro? num ut recte sen-
tientes, aut ob additamentum rite appositum ?
et quis hoc dicat, nisi sit prorsus mente permo-
tus? Ergo ut absurda et impia sentientes, et
temerarios additamenti auctores. Ut haereticos
igitur sumus aversati et hanc ob causam
sumus ab illis dissociati. Quid enim aliud
causae fuerit? Aiunt vero piae leges“ : « Hae-
« reticus est, et legibus quaeadversus haereticos
« latae sunt, subiicitur, qui velminimum a recta
« fide declinat ». Si igitur Latini a recta fide
nihil deflectunt, nequidquam illos plane prae-
cidimus, sed si certe deflectunt, idque circa
divinitatem Spiritus, in quem blasphemare
periculum est omnium exitiosissimum, haeretici
ergo sunt, atque ut haereticos a fidelium coetu
absceidimus. Cur vero eos qui ab illis ad nos
transeunt, chrismate inungimus? an non
liquet, ut haereticos? Ait enim septimus oecu-

menicae synodi secundae canon !:« Eos qui

1. τί ἔστι Q. Ad marg. : ἀντίθεσις APQ, deinde λύσις (τῆς ἀντιθέσεως Q) APQ. — 2. φησί om. Ὁ. —Z
ἔχομεν Q. — A. τοῦτο : τοὺς D. — 5. εἰλήφασιν A. — 6. ὀφείλομεν GDN. — 7. odvom. CD. — 8. δεδώκασιν
AD. — 9. πρότερον CDN. — 10. κοινοῦ ad marg. P alia manu. — 11. τῆς om. C. — 12. ἔχοντες D. —
13. εἰ μὴ N. — 14. διασεσσεισμένος A. — 15. övoe6n P, add. ad marg. σσε alia manu. — 16. παραλόγων D.
17. τὴν. om. D. 18. γὰρ sup. lin. A. — 19. παρεχλίνουσιν D : παρέχχλινον EX COTT. Q. — 20. οἱ Λατῖνοι
om. QD. 921. ὡς ἔοιχεν αὐτοὺς D. — 22. ἁγίου om. C. — 23. ὁ om. Q. — %. ἡμῖν om. Q. — 2. οὐχ
εὔδηλον --- ὄντας om. D. — 26. προτιθεμένους AQ.
a) Ibid. — Ὁ) Ibid., ec. 849B. — e) Nomocanonis t. II, Romae, 1868, p. 600. — d) Apud Pitra, op.

tit, XILe.2=Pitra, Juris eccelesiastici Graecorum,

[314] %
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αὐτοὺς ὡς ἔοικεν 2" ἀπεχόψαμεν᾽ εἰ δὲ παρεχχλίνουσιν —
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Cit,, t. I, ΡΟ 511:

[315]

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τ ρ ι ᾽

ἕνος 3: λατινιχὸν ἐχ γει ὃς ἱερατιχῇς διὰ τῶν
€ ω

responsionis :

25. ἀποσχισθεῖσα D. —

b)Mat. xıı, 30; Lue. 1,23.

XV. — MARCI EPHESII EPISTOLA ENCYECLICA.

— 18. πατριάρχης Ἀντιοχείας om. D.
ἀπόχρισις. In C : ἐρώτησις Mäpxov, moxque :
21. λαμδάνειν Q. — 22. λέγει ὁ χύριος add. Q. — 93. ἥτις ante ἐκ τῆς add. D. — 24.
26. γὰρ om. ὦ. — 37. θείαις — πατριαρχικῶν om. N. — 28. τῇ

τριαρχῶν PQ. — 30. ἀναφοραῖς N. — 31. πάππας Ü. — 32. οὐκ: οὐτ᾽ N.

a) Theodori Balsamonis Responsa ad interrogationes Marei, n

A453

« ab haereticis accedunt ad rectam fidem, et
« partem consequentium salutem, recipimus
« ordine et consuetudine quam subiiciemus :
« Arianos quidem et Macedonianos, et Sabba-
« tianos, et Novatianos qui se Catharos et
« Aristeros vocant, et Quartodecimanos, et
« Apollinaristas recipimus libellum dantes, et
« anathematizantes omnem haeresin, quae non
« sentit ut sancta Dei catholica et apostolica
« Ecclesia; nec non consignatos sive unctos
« primum sacro chrismate in fronte, oculis,
« naribus, ore et auribus. Et consignantes eos
« dieimus : Signaculum doni Spiritus sancti ».
Vides, quibus adnumeremus eos qui a Latinis
ad nos perfugiunt? Si ergo hi omnes haeretici
sunt, illi quoque inter haereticos numerandi.
Quid porro de his Theodorus Balsamon, doctis-
simus patriarcha Antiochenus, respondens ad
quaesita Marci sanctissimi patriarchae Alexan-
drini, scriptum reliquit? — « Captivi® Latini et
« alii ad nostras catholicas ecclesiasaccedentes
« petunt divinaesanctificationis communionem.
« An sit concedendum hoc, scire cupimus. —
« Qui non est mecum, contra me est: et qui non
« colligit mecum, dispergit”. Quoniam igitur
« ante multos annos Ecclesiae Occidentalis,
« Romanae inquam, celebris illa portio divulsa
« est a consortio reliquorum sanctissimorum
« quatuor patriarcharum, abrepta in mores et
« dogmata a catholica Ecclesia et orthodoxis
« aliena (nam propterea et in divinis sacrificiis
« papa non inseritur communi nominum
« patriarchalium commemorationi): ideirco
« nondebet homo latinus sacerdotali manu per

« divina etimmaculata mysteria sanctificari, nisi

1. χαὶ συνήθειαν om. ἢ. — 2, μὲν : δὲ Q. — 3. Ναδατιανοὺς Q. -- ἃ. τέσσαρες χαὶ δεχάτας A: τεσσαρεα-
χαιδεκατίνας Ὁ. — 5. ἀπολλιναριστὰς CD. — 6. λιθέλους PQ. — 7. φρονῶσαν D. — 8. χαὶ καθολιχὴ D. —
9. χαθολιχῇ καὶ ἀπολστολιχῇ ἐχχλησίᾳ Α. --- 10. καὶ σφραγιζομένους C. --- 11. χριωμένους D. — 12. τε sup. lin.
P. — 13. σφαγίζοντες A. — 1. λέγωμεν D. — 15. χαὶ σφραγὶς (ὦ. — 16. συντάττωμεν A. — 17. δηλονότι AQ :
ὅτι om. CD.

— 19. ἐρώτησις add. PN, itemque inferius inilio

᾿Απόχρισις Θεοδώρον. --- 90. παρρησιάζοντες Ὁ. —
ἑτέρων om. ΡΟΝ. ---
ἧς κοινῆς 1). — 29. πα-

— 33. ὠφείλει A. — 34. οὐδὲ γένος De

.15= P.G., t. 138, c. 968 AB. —

fe

„500.

r

500°,

hd

prius Latinorum dogmata moresque velit

« eiurare,et canonice catechismo initietur, et in

« numerum orthodoxorum referatur ». Audis?
abrepti sunt non modo in mores, sed etiam
dogmata quae non agnoscit Ecclesia; quae vero
non agnoscunt orthodoxi, haeretica certe sunt.
Audis etiam, initiandum esse canonice, atque
in numerum orthodoxorum referendum ? Quod
si initiandus est, chrismate etiam profecto
ungendus. Unde ergo nobis repente orthodoxi
apparuerunt, qui per tot tempora et per tot
Patres et doctores haeretici iudicati sunt?
Οὐδ illos tam facile orthodoxos fecit? Aurum,
si quod verum est fateri velis, et lucra (πᾶ:
immo vero aurum non illos fecit orthodoxos, sed

te reddens illis assimilem in haereticorum

partem detrusit.

5..Sed ἘΠ

dogmata excogitemus, per illud et cum iis

medium, inquit, aliquod inter
coniungemur, et res nostras optime compone-
mus, cum nihil fateri cogamur praeter ea quae
nobis consueta sunt et a Patribus tradita. —
Hoc illud est quod ab initio multos decepit,
persuasitque sequi homines, qui 605 ad prae-
rupta impietatis abduxerunt. Nam esse quid
medium inter utramque sententiam rati, ut
contingit in quibusdam contrariis, ultro in
perniciem incurrerunt. Verum dictio quidem
reperiri poterit media inter duas opiniones,
aequivoce utramque significans, sed contrariis
sententiis interiectam esse mediam sententiam
de re eadem, est impossibile; alioquin erit etiam
quid medium inter verum et falsum, affırma-

tionemque et negationem. Atqui non est; etenim

1. χατάθηται om. AQ. — 2. χαταχηθῇ eX χατηχῆσθαι COTT. ΩΣ

lamen in C interrogandi signo posl ἀχούεις.

DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

- 5. ae C.—6. εἰς add.

[316]

θείων καὶ ἀχράντων μυστηρίων ἁγιάζεσθαι, εἰ un

(θ᾽ 4 ΄ > [4 -- τω

χατάθηται! πρότερον ἀποσχέσθαι τῶν λατινιχῶν
τ =

« δογμάτων TE χαὶ συνηθειῶν χαὶ χατὰ κανόνας

ὀρθοδόξοις ἐξισωθῇ ? 2

χαὶ τοῖς

ΓῚ

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χατηχηθὴ
᾿Αχούεις ὅτι ἢ ἀπεσχοινίσθησαν ὃ οὐ μόνον εἷς ἔθη,
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δὲ 8 τῶν ὀρθοδόξων ἀλλότρια ὃ, πάντως "" alperıxa),

vo \ , inne ar “1 \
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δῆλον ὅτι χαὶ τῷ "1 μύρῳ χρισθῆναι "" . Πόθεν οὖν

ἣ 9, [᾿ 46 Ἀγ. οθό N Ἐ CERTE
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Ss τον \ EEE 51 ἀν 5.21 % 38.
« δι᾽ αὐτῆς καὶ πρὸς ἡμᾶς αὐτοὺς χαλῶς “΄ ἔζομεν “
« οὐδὲν ἀναγχαζόμενο! λέγειν παρὰ τὰ εἰωθότα a
« παραδεδομένα ». — Ῥοῦτ᾽ ἐστὶν 33 ἐχεῖνο τὸ τοὺς

πολλοὺς ἐξ ἀρχῆς ἀπατῆσαν χαὶ πεῖσαν ἀχολουθεῖν Ὁ
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x

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πιστεύσαντες γὰρ εἶναί τι μέσον ἀμφοῖν τῶν δοξῶν,
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ὅπερ ἐπί τινων ἐναντίων συμθαίνει, πρὸς τὸ δεινὸν

ὐτομόλησαν 35. ᾿Αλλὰ λέξιν μὲν ἐνδέχεται μέσην

δύο δοξῶν εὑρεθῆναι τὴν ἀμφοτέρας σημαίνουσαν
ὁμωνύμως "ἢ, δόξαν δὲ μέσην " ἐναντίων δοξῶν “ἢ
περὶ τοῦ αὐτοῦ πράγματος, ἀδύνατον᾽ εἰ δὲ μή, καὶ
ἀληθείας χαὶ ψεύδους ἔ ἔσται τι μέσον χαὶ χαταφάσεως
χαὶ ἀποφάσεως. Ἀλλ᾽ οὐχ ἔστιν" ἐπὶ παντὸς γὰρ ἢ.59
51] χατάφασις ἢ A ἀπόφασις. * Ei μὲν οὖν τὸ

λατινιχὺν ἀληθὲς δόγμα τὸ καὶ 8 Ex τοῦ γιοῦ
u) ἔ

— 3. ἀξιωθὴ Ω. — A. ὅτι om. CD, posito
Q.— 7. τῶν ὀρβοδόξων ΟΝ :

— 10. χαὶ πάντως ῶ.

τῆς ἐχχλησίας CD. — 8. τῶν ὀρθοδόξων --- τὰ δὲ OM. — 9. τὰ δὲ --- ἀλλότρια OM. D.

— 11. ὀφείλει AQCD. — 12. ἀξ en QD. — 13. εἰ δὲ rende om. QD. — 14. τῷ : τό Q. — 15. χρησθῆναι
Q. — 16. ἐξαίφνης ἀνεφάνησαν AQ. — χρόνων χαὶ ὑπὸ τοσούτων om. D. — 18. αὐτοῖς D. — 19. οὕτως N.
—. 20. πεποίηχεν αἱρετιχούς Q, in quo Et hoc scholion ad marg. : σημαίνει ὅτι a ἐξέδησαν
τῆς ἀληθείας ὅ τε Νικαίας χαὶ Ῥωσίας χαὶ οἱ λοιποὶ ὡς ἐν τοῖς πραχτιχοῖς τῆς ὀγδόης ἔστιν ἰδεῖν. -Ξ91. δὲ QAN:
μὲν οὖν CD, omisso μὲν posl ἐχείνους. — 22. οὔτε D. — 233. σὺ δὲ A. — 34. εἰς τὴν αἱρετικὴν ἀν: — 25. Ad
mare. ἀντίθεσις, mMoxque λύσις APQ. — 26. φησί D. — 27. καλῶς om. D. — 28. ἕξομεν EX ἔχομεν COLT. Q.
_ 29. τουτέστιν N. — 30. καὶ neisav ἀχολουθεῖν om. PQN. — 31. ἀπάγουσιν D. — 32. nirölunsav Q. —

33. ὁμονύμως AD. 34. δόξα δὲ μέση D. —

38. τὸ &x ACD : τὸ καὶ τὸ ἐχ Q.

85. δοξῶν εὑρεθῆναι Q. —

836. ἢ om. C. -- 87. ἡ

.nom.D.—

15

25

35

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Ἄνα, Ὁ “- ΄ \ ΄ 30 ’

διὰ τῆς τῶν γεγραμμένων χαὶ λεγομένων ὃ μεσό-

τητος᾿ σοφοὶ γιὰρ ἐγένοντο τοῦ ""

κακοποιῆσαι,
τ SR n et
τὸ δὲ καλὸν ποιῆσαι "" οὐχ ἔγνωσαν ». Toszüra

ν erasum dein fuit. — 28. ὁμότημον P
— 31. τὸ τοῦ D. — 32. χαλοποιῆσαι (.

21. τὸ : τῷ AD. — 22. ᾧ in ὃ corr. vult Q sup. lin. — 23. ἄλλον PD, sed in P erasum. — 24.
— 25. Post τὴν syllaba sup. erasa in @. — 36. ἡ : ἢ Al
: συνήγορον C. — 29. βαλλεῖν D. — 30. καὶ λεγομένων om. APQN.

a) Gregor. Nazianz. Oral. in S. Alhanasium = P. @., t. 35, ὁ.

XV. — MARCI EPHESII EPISTOLA ENCYCLICA. ποῦ

de omni re aut affırmatio aut negatio. Si ergo
Latinorum dogma verum est, quod ex Filio
procedat, nostrum quod ex Patre solo, erit
falsum, propter quod et dissidium secutum est.
Si contra nostrum verum est, dogma illorum
erit falsum. Inter haec igitur quidnam erit
medium? Profecto nihil, nisi dictio aliqua ad
utramque sententiam accommodata instar
cothurni. Haec ergo pacem conciliare poterit?
Et quid agemus, quando nostros invicem sensus
et opiniones examinabimus? Fierine poterit,
ut contraria sentientes utrique orthodoxi
vocemur? Ego certe non crediderim; tuum
erit hoc scire, qui omnia misces, et rebus
omnibus facile nomina adaptas. Visne ex
Gregorio Nazianzeno scire quae ipse de mediis
scribat? « Imago, inquit‘, quoquoversum in
« omnes praetereuntes intuens, communis
« utriusque pedis cothurnus, ventilatio ad
« omnem ventum,arrepta facultate per scriptam
« calliditatem et versutiam adversus veritatem.
« Nam similitudinis nomen iuxta Scripturas
« praetextus pietatis erat, quo hamus impietatis
« obtegebatur ». Et haec quidem de medio
tunc excogitato. De synodo vero, quae talis
medii fuit inventrix, rursus haec ait” : « Sive
« Chalanae turrim, quae linguas rite divisit
« (utinam divisisset et istas, in malo quippe
« fuit consensio); sive concilium Caiphae, in
« quo Christus condemnatur; sive alio non
« absimili nomine vocemus eam synodum,
« quae omnia evertit et miscuit, dogma pium
« et antiquum demolita, quod Trinitati suffra-
« gabatur : vallo enim sepsit, et machinis fidem
« consubstantialitatis labefactavit; impietati
« vero fores aperuit, mediorum scriptione et
« usurpatione vocabulorum; etenim ingeniosi

« fuere ad malefaciendum, quid vero sit recte

1. ψεῦδος Q. — 3. αὐτῶν om. GC. — 3. μέσον τούτων CD. — A. πλὴν om. ΔΩ. — 5. κόθρονος ᾧ. —
6. αὕτης... ποιήσεις A. — 7. δράσομεν PQCEN. — 8. ἐξετάσομεν C. — 9. var : δὲ N. — 10. φέρων Ὁ. —
11. παρὰ Tony. τοῦ θεολ. CD. — 19. ἡ : ἢ Α. —.13. τοὺς om. AQ. -- 14. ὃ χοινὸς ἀμφοτέρων τῶν m. (ὐ. —
15. ἔγγραφον GC. — 16. τῷ χαλχῷ — ταῦτα μὲν οὖν om. D. — 17. εὐσεδείας APN. — 18. προχείμενον Q
προσχείμενον PN. — 19. τὴν αὐτὴν ἐξευροῦσαν σύνοδον D. — 20. ὄφειλον Q : ὄφιλυν A : ὄφελον PODN. —

τοιοῦτο P.

x

1. — 27. συνέχεε χαὶ ἀνέτρεψε Q : in P συνέχεεν, sed

1108 A. — b) Ibid., c. 1105 C.

-

12 5011

456 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. [318]

« facere ignorant*“ ». Haec nobis de medio
sufficiant; satis enim ostendimus nullum plane
medium dari, nec non impium esse et a sensu
Ecclesiae alienum, huiusmodi media quaerere.

6. Quid ergo futurum est mediis hisce Graeco-
latinis, qui medium amplectentes, ex Latinorum
institutis et dogmatibus quaedam aperte appro-
bant; aliqua vero probant quidem, sed ipsi
nequaquam amplectenda duxerint, alia vero ne
probant quidem? Devitandi sunt non secus
atque colubri non secus atque illi, cum sint
etiam deteriores, qui Christum cauponantur,
habentque illum quaestui. Hi enim sunt, ut
inquit Apostolus®, qui existimant quaestum esse
pietatem; de quibus ipse subiungit® : Huius-
modi homines devita; non enim ut addiscant,
sed ut sibi aliquid asciscant, ad illos transfu-
giunt. Quae vero societas luci ad tenebras, aut
quae conventio Christi ad Belial’? Et guae
pars fideli cum infideli? Siquidem nos cum
Damasceno°® et cunctis Patribus, « ex Filio
vero Spiritum non dicimus »; isti autem cum
Latinis ex Filio Spiritum dicunt. Et nos quidem
cum sancto Dionysio' « solum superessentialis
deitatis fontem dieimus Patrem »; isti vero
cum Latinis Filium quoque fontem Spiritus
sancti affırmant, excludentes nimirum a deitate
Spiritum. Et nos quidem cum Gregorio Nazian-
zeno* Filium a Patre causalitate distinguimus;
isti vero cum Latinis causalitate illos coniun-
gunt. Et nos quidem cum venerabili Maximo "
et illorum temporum Romanis et cum Patribus
occidentalibus « Filium non statuimus causam
Spiritus sancti »; isti vero Filium secundum

l. τε : δὲ D. — 2. ὅτι τε — μεσότης om. ΡΩΝ. — 3. τὸ 0m. AQCD. — 4. ἀσεθδὲς ex εὐσεδὲς COTT. Q. —

Ad marg. : ἀντίθεσις AQ : ἐρώτησις P, sed ἀντίθεσις posuit alia manus. — 6. δράσομεν APNC. — 7. τὰ
δὲ ᾧῷ. — 8. οὐδ᾽ : οὐχ AQCDN. — 9. ἐπαινοῦσιν: Ὅλως N. — 10. φευχταῖον D; ad marg. : λύσις A. — 11. ἀπὸ :
ἀπ᾿ ῷ. --- 12. ἢ χἀχείνους Q. — 13. τοὺς : ὡς PAQDN. — 14: οὕτως γὰρ Q. — 15. τίς om. C. --- 16. τοῦ
Δαμασχηνοῦ χαὶ om. D. — 17. δὲ add. CD. — 18. λέγωμεν D : ἐκ τοῦ ΥἹοῦ τὸ Πν. οὐ λέγομεν om. A. —
19. οὗτοι δὲ μετὰ — τὸν Πατέρα λέγομεν om. D. — 20. μόνην : μίαν N. — 21. ἐχδάλλουσι Ὁ. — 22. μὲν
om. D. — 28. Πνεύματος ex Πατρός corr. Q. — 24. ὅρῳ AQCDN: ὅρῳ ex ὄρρῳ corr. P. Quae scribendi

ratio si servelur, iam nihil sibi volunt, quae mox a Marco per iocum subiunguntur.

a) Jerem. ıv, 22. — b) I Tim. vı, 5. — c) Ibid.,
15. — d) II Cor. vr, 14. —e)P.G.,t.93, c. 832 B.

x 6.” > - x - [4 ὅ 4 BEN]
μὲν ἡμῖν ἀρκεῖ περὶ τῆς μεσότητος, ὅτι τε! οὐδ
ἔστιν ὅλως μεσότης" ἱκανῶς ἀποδεδειχόσι * χαὶ
ὅτι τὸ. τὰ τοιαῦτα ζητεῖν ἀσεδὲς χαὶ τῆς
᾿Εχχλησίας ἀλλότριον. 3

6. ᾿Αλλὰ τί", φησί, δράσωμεν ὃ πρὸς τοὺς μέσους
τούτους Γραιχκολατίνους, οἵ τὴν μεσότητα περιέποντες,
τὰ μὲν ἐπαινοῦσι τῶν λατινικῶν ἐθῶν χαὶ δογμάτων
ἀναφανδόν, τὰ 87 ἐπαινοῦσι μέν, ἀλλ᾽ οὐχ ἂν ἕλοιν-
το, τὰ δ᾽ οὐδ᾽ ὃ ἐπαινοῦσιν ὅλως"; — Φευχτέον "0

> t « (4 7 N 11 ” « τ x
αὐτούς, ὡς φεύγει τις ἀπὸ"! ὄφεως, ὡς αὐτοὺς
> { μΥ > (2 12 λλῷ 7 “ ’
Exelvoug, ἢ χἀκχείνων 'Σ πολλῷ δήπου χείρονας,
τοὺς !3 χριστοκαπήλους χαὶ χριστεμπόρους" οὗτοι

’ 14 => x x - Γ} , ” ec N
γάρ" εἰσι, κατὰ τὸν θεῖον ἀπόστολον, οἱ πορισμιν
ἡγούμενοι τὴν εὐσέθειαν, περὶ ὧν ἐπάγει
λέγων" ᾿φίστασο ἀπὸ τῶν τοιούτων" οὐ γὰρ
ἵνα μάθωσιν, ἀλλ᾽ ἵνα λάθωσι πρὸς ἐκείνους αὐτο-
μολοῦσι. Ποία δὲ κοινωνία φωτὶ πρὸς σκότος; ἢ
τίς "" συμφώνησις Χριστῷ πρὸς Βελίαρ; ἢ τίς
μερὶς πιστι μετὰ ἀπίστου; Ἡμεῖς μὲν γὰρ μετὰ
τοῦ Δαμασχηνοῦ χαὶ "5 τῶν πατέρων ἁπάντων Ex τοῦ
Υἱοῦ 17 τὸ Πνεῦμα οὐ λέγομεν "8- οὗτοι 6:1? μετὰ
τῶν Λατίνων &x τοῦ Υἱοῦ τὸ Πνεῦμα λέγουσι. Καὶ
Ein \ \ m , , 27 20 \
ἡμεῖς μὲν μετὰ τοῦ θείου Διονυσίου μόνην “" πηγὴν
τῆς ὑπερουσίου θεότητος τὸν Πατέρα λέγομεν᾽ οὗτοι
οι x - 14 x x ΤΩ me ,
δὲ μετὰ τῶν Λατίνων χαὶ τὸν Υἱὸν πηγὴν τοῦ ἁγίου
Πνεύματος λέγουσιν, ἐκθάλλοντες 3! αὐτὸ δηλαδὴ τῆς
θεότητος. Καὶ ἡμεῖς μὲν ?? μετὰ τοῦ Θεολόγου M’pnyo-

Sa Ey

’ nm ’ 6 se m x [4
ρίου τῇ αἰτία διαχρίνομεν τοῦ Yiou τὸν Πατέρα"
K ὌΧ \ n ῃ - ῃ Ἃ
οὗτοι de μετὰ τῶν Λατίνων τῇ αἰτία τούτους συν-
4 x c - \ x m "Ὁ ,
ἅπτουσι. Καὶ ἡμεῖς μὲν μετὰ τοῦ σεπτοῦ Μαξίμου
ee 7 EN ᾿
χαὶ τῶν τότε Ρωμαίων χαὶ τῶν δυτιχῶν Πατέρων
οὗ ποιοῦμεν τὸν Υἱὸν αἰτίαν τοῦ ΠΙνεύματος 9" οὗτοι
δὲ χατὰ μὲν τοὺς Γραιχοὺς αἰτίαν, κατὰ δὲ τοὺς Λα-

‚ N ip ‚ \ Yo 2 Ὡ 24
τινους ἀρχὴν του VEUU.ATOG τὸν 1 (ον ἐν τῳ 0000

— ὃ P. G.,t. 3, c. 641D. —g) P. G., τ. 36, c. 252 A.
WERL EBEN,

[319]

αὐτῶν ἀποφαίνονται (τιμᾶν γὰρ' αὐτὸν 5 οὕτω
, , 3 3 x x > d Ὁ 4 > \
δίκαιον γράφοντας , ἐπεὶ καὶ ὀρρωδοῦντες “ murol
ὑτῳ ἢ συνέθεντο). Καὶ ἡμεῖς μὲν ετὰ τοῦ φιλο-
τούτῳ " συνέθεντο). Καὶ ἡμεῖς μέν με φιλ
᾿ x 4 3 , « [ ἼῚ > m
σύφου χαὶ μάρτυρος louortvou, ὡς ὁ Υἱὸς Ex τοῦ
Πατρύς, οὕτω χαὶ τὸ ΠΙνεῦμα Ex τοῦ Πατρὸς λέγο-
” \ \ - , x \ σελ
μεν οὗτοι δὲ μετὰ τῶν Λατίνων τὸν μὲν Yiov
30 Rt ne 5 ς ᾿
ἀμέσως, τὸ δὲ Πνεῦμα ἐμμέσως ἐχ τοῦ Πατρὸς
λέ K x Ἐπ Σ >. \ m Δ m \
ἔγουσι. Kat ἡμεῖς μὲν * μετὰ τοῦ Δαμασχηνου χα!
- ’ ec 7 x ὃ \ ἐν 6 x
τῶν πατέρων ἁπάντων τὴν διαφορὰν γεννήσεως nal
3 ΄ > - φᾷ m τ \ \
ἐχπορεύσεως ἀγνοεῖν ὁμολογοῦμεν" οὗτοι δὲ μετὰ
Ὁ n τεσ , 2,2 , NO Δ ρον,
τοῦ Θωμᾶ καὶ τῶν Λατίνων τῷ ἐμμέσῳ nal ἀμέσῳ
’ \ \ 4 EN - x -
διαφέρειν φασὶ τὰς προόδους. Καὶ ἡμεῖς μὲν τῆς
νον SE , y EP:
ἀχτίστου καὶ being φύσεως ἄκτιστον Kal τὴν θέλησιν
NEN 232, TERM; 5 " \ 4 a
χαὶ τὴν ἐνέργειαν εἰναί φαμεν" χατὰ τοὺς Ἰ]ατέρας
οὗτοι δὲ μετὰ τῶν Λατίνων χαὶ τοῦ Θωμᾶ τὴν μὲν
“Ὁ ’ , -
θέλεσιν ταὐτὸν" τῇ οὐσία, τὴν δὲ͵ θείαν ἐνέργειαν
ῃ τὶ 1} ω
\ τ 2 10 7 , > ,
χτιστὴν εἶναι λέγουσι |", χἄν τε θεότης ὀνομαάζοιτο,
Ν τ \ Ye - Ν Ὁ A
χἂν τε θεῖον καὶ ἀῦλον φῶς, χἄν τε [Πνεῦμα ἅγιον,
ν ΄ { m a \ 2 \
χἀν τέτι " τοιοῦτον ἕτερον, χαὶ οὕτω χτιστὴν
θεότητα χαὶ χτιστὸν θεῖον φῶς χαὶ χτιστὸν [Πνεῦμα
“"“ \ \ ΄ I παν ec -
ἅγιον τὰ πονηρὰ πρεσδεύουσι χτίσματα. Kal ἡμεῖς
, ar αὐ ἰς 7. > a \ e ’
μὲν οὔτε τοὺς ἁγίους ἀπολαύειν τὴν ἡτοιμασμένην
> SE 12 λ , \ \ > ’ > ῃ γ᾿ ΕΣ
αὐτοῖς "2 βασιλείαν nat τὰ ἀπόρρητα ἄγαθα, οὔτε
x ε \ >) \ FA 13 > - NS,
τοὺς ἁμαρτωλοὺς εἰς τὴν γέενναν '“ ἐμπεσεῖν ἤδη
» ἜΧΕ N) Ser Bee) IS
φαμέν, ἀλλ᾽ ἐχδέχεσθαι τὸν ἴδιον ἑκατέρους χλήρον,
χαὶ εἶναι τοῦτο καιροῦ τοῦ μέλλοντος μετὰ τὴν
3% \ , ΕΣ δὴ N Se ’
ἀνάστασιν χαὶ τὴν χρίσιν᾽ οὗτοι δὲ μετὰ τῶν Λατίνων
τοὺς μὲν αὐτίκα '"' μετὰ θάνατον ἀπολαύεϊν ἤδη τὸν
χατ᾽ ἀξίαν 16 ἐθέλουσι, τοῖς δὲ μέσοις εἴτ᾽ οὖν 11 τοῖς

ἐν μετανοίᾳ τετελευτηκόσι πὺρ αὐτοὶ "ὃ χαθάρσιον

a) Vix latine reddi potest quod in graeco per
iocum habetur. Caryophyllus in reddendo ὄρρῳ
posuit deformatione, moxque formidinis pleni ad
vertendum ὀρρωδοῦντες; verum tollitur hoc pacto
iocus, seu polius impudens ludibrium, e voce ὄρρῳ
petitum, quae sono quidem ὅρῳ seu definitioni
fere similis est, sentenlia vero plane diversa, ut in
lexicis videre est. Scripsi codice et podice, αἱ ser-

XV. — MARCI EPHESIL EPISTOLA ENCYCLICA.

9, αὐτὸν Om. D. — 3. γράφοντες D. — A. ὁροδοῦντες 1). — 5.

ὡρατον Q. — 7. ἀμμέσω P. — 8. εἶναν φαμέν --- τὴν δὲ θείαν ἐνέργειαν om. A. — υ.

457

Graecos causam, secundum Latinos principium
Spiritus in suo codice, seu potius podice" pro-
nuntiant (honoranda quippe est a nobis hoc
nomine eorum definitio, caudam inter nates
reflectendo (trepidando) ei subscripserunt). Et
nos quidem cum Iustino philosopho et martyre
dicimus” : « Quemadmodum ex Patre Filius,
ita etiam ex Patre Spiritus »; isti vero cum
Latinis Filium quidem immediate, Spiritum vero
ex Patre mediate asserunt. Et nos quidem cum
Damasceno‘ et cunctis Patribus differentiam
generationis et processionis ignorare fatemur;
isti vero cum Thoma et Latinis mediatione et
immediatione hanc differe aiunt productiones.
Et nos quidem increatae et divinae naturae
increatam dicimus et voluntatem et operatio-
nem, ut Patres docent; isti vero cum Latinis et
Thoma voluntatem quidem idem esse dicunt
atque essentiam, sed divinam operationem crea-
tam asserunt, sive illa nuncupetur deitas, sive
divinum et immateriale Jumen, sive Spiritus
sanctus, sive quiddam aliud eiusmodi; atque
ita deitatem creatam et creatum lumen divi-
num et creatum Spiritum sanctum colunt im-
probae creaturae. Et nos quidem nec sanctos
dicimus paratum sibi regnum obtinuisse et
arcana illa bona, nec peccatores iam esse in
gehennam contrusos; sed utrosque esse in ex-
pectatione sortis, quae illos manet; idque perti-
nere ad futurum tempus post resurrectionem
et iudicium; isti vero cum Latinis hos quidem
statim post mortem pro meritis volunt aut prae-
mio aut poena iam esse affectos; mediis vero,
hoc est illis qui non sine paenitentia decesserunt

1. τιμᾶν γὰρ — συνέθεντο om. codd. qui ὅρῳ habent, nec immerito, eum senlentia, si ὅρῳ retineatur,
nequeal intelligi; altamen in CD haee verba omissa non fuerunt. Locus aliam non patitur medelam,
nisi eam quam adhibui reeipiendo in textum ὄρρῳ, scilicet nomen substantivum verbi ὀρρωδοῦντες.

5. τοῦτο D. — 6. τῆς γεννήσεως ὦ. Ad marg. :

ταὐτὸν : τὴν αὐτὴν Ὁ. —

10. λέγουσιν P. — 11. som. D. — 12. αὐτοῖς : αὐτῶν Ὁ. — 13. γέεναν P. — 14. αὐτίχα om. N. Ad marg.
περὶ ἀπολαύσεως Ω, ilemque inferius : Περὶ χαθάρσεως, περὶ ἀζύμων, περὶ τοῦ πάπα. — 15. τὰ om. D. —
16. χατὰ ξίαν P. — 17. εἴτουν CDN. — 18. αὐτοὶ : αὐτοῖς N.

varetur intra ulramque vocem illa habitudo quae
in graeco per contemptum habetur : öppos enim
est tum pars subiecta testiculis, lum sacri ossis
extremum, podex. Hoesensu, ni fallor, vocem iocu-
lari lascivia usurpavit Marcus. Ad ὀρρωδεῖν quod
speetat, signifieat formidare, quia canes dege-
neres caudam sub alvum reflectere solent. —
b) P.G.,t. 6, c.1224A. — c) P. G., t. 94,.c. 824 A.

var

501”.

502.

458

ignem ipsi purgatorium confingentes diversum
a flammis gehennae assignant; ut per illum, ut
aiunt, purgatis animabus post mortem, ii quoque
cum iustis caelesti regno fruantur. Haec enim
continet definitio ipsorum. Et nos quidem
iudaicum azymum aversamur, obtemperantes
apostolorum canonibus; isti vero in eadem de-
finitione, quod Latini sacrificant, Christi corpus
esse affırmant. Et nos quidem contra leges,
iussa et decreta Patrum dicimus appositum
esse Symbolo additamentum; isti vero licite et
rationabiliter factum illud asserunt : adeo
norunt veritati et sibi ipsis congruentia dicere!
Et nos quidem papam ut unum de patriar-
chis habemus, idque si recte de fide sen-
tiat; isti vero illum Christi vicarium, patrem
et doctorem omnium Christianorum magna
gravitate pronuntiant. Fiant patre feliciores,
caetera similes : nam et ille adversa utitur
fortuna antipapam habens satis molestiarum
illi exhibentem; et istis patrem et doctorem
suum imitari non patitur animus.

7. Fugite ergo, fratres, illos et communionem
eorum; sunt enim pseudapostoli, operarii sub-
doli, transfigurantes se in apostolos Christi. Et
non mirum : /pse enim Satanas transfigurat se
in angelum lucis”. Non est ergo magnum, si
ministri eius transfigurentur velut ministri
iustitiae; quorum finis erit secundum opera
ipsorum. Rursus idem apostolus de iisdem alio
in loco : « Huiuscemodi, inquit”, Domino no-
« stro lesu Christo non serviunt, sed suo ventri,
« et per dulces sermones et benedictiones
« seducunt corda innocentium. Sed firmum
« /undamentum fidei stat, habens signaculum
« hoc ». Et alibi*: « Videte canes, videte malos
videte alibi

rursus" τ « Si quisvobis evangelizaverit praeter

« operarios, concisionem ». Et

DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

[320]

u , - ͵ er 3 , 3
ἕτερόν τι τῆς γεέννης! ὑπάρχον ἀναπλάσαντες ἀπο-
δῬ᾽᾿Οοωυ 2 [2 >, > - 3 ’
διδοῦσιν 2, ἵνα δι’ αὐτοῦ, φησί, καθαιρόμενοι τὰς
EN \ , ERBE! , τα τος ιν
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ρος ριέχει. Καὶ ἡμεῖς μ. ρεφόμεθα
x No y - » » I
τὸ ἰουδαϊχὸν ἄζυμον τοῖς ἀποστόλοις χανονίζουσιν
ε , a = ἌΣ m »_n6 9 7 -
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- vn * oo. , Ne - -
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ἢ 17 x PEN) \ 212
φαίνονται. N'evoıvro πατρὸς εὐτυχέστεροι, τὰ ὃ
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7. Φεύγετε "΄ οὖν αὐτούς, ἀδελφοί, καὶ τὴν πρὸς
> \ , € \ Ὁ n [2
αὐτοὺς χοινωνίαν᾽ οἵ γὰρ τοιοῦτοι ψευδαπόστολοι,
> ’ , , 3 > Ἷ;
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x > »
Σατανᾶς μετασχηματίζεται εἰς ἄγγελον φωτύς.
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’ ε ’ > ΄ τῷ 5 r v
τίζονται ὡς διάχονοι διχαιοσύνης, ὧν τὸ τέλος ἔσται
x δ 2 > Ὁ x [4 > Ὁ x
χατὰ τὰ ἔργα αὐτῶν. Καὶ πάλιν ἀλλαχοῦ περὶ τῶν
αὐτῶν ὁ αὐτὸς ἀπόστολος" Οἱ τοιοῦτοι rw Κυρίῳ
ἡμῶν ᾿Ιησοὺ Χριστῷ οὐ δουλεύουσιν, ἀλλὰ τῇ
[2 u
c , x \ ka ’ x
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> , 17? - \ , ΤῈΣ a) &
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ἕστηχεν ἔχων τὴν σφραγῖδα" ταύτην. Kat
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ἀλλαχοῦ 21. Βλέπετε τοὺς κύνας, βλέπετε τοὺς
Ἂν > , , \ ’ \
χακοιὺῖς ἐργάτας, βλέπετε τὴν κατατομήν. Καὶ

ἀλλαχοῦ πάλιν" Εἴ τις ὑμᾶς εὐαγγελίζεται παρ᾽

1. γεένης Ρ. - 2. ἀποδιδόασιν Ν. --- 3. φασι N. — 4. ἀποκαταστῶσιν D. — 5. ὅρος EX öppos corr. P. --

6. αὐτῷ : αὐτῶν CDN. — 7. ὅρῳ ex ὅρρῳ corr. P.— 8. ἱερουργουμένων GC. — 9. ἐναντίας D.— 10. πάπαν P: πάππαν

Ε. — 11. μᾶλλα A. — 12.

δ᾽ : δὲ Ὁ. — 13. δὴ : δεῖ D. — 14. ἀντίπαππαν GC : ἀντίπαπα A. — 15. φεύγεται Q. —

16. χαὶ θαυμαστὸν οὐδέν Q. — 17. χαὶ εὐλογίας om. PN, sed in P add. ad marg. alia manu. — 18. στερὸς

D. — 19, τῆς πίστ. θεμέλιος P.

τὴν χατατομήν om. CD : post ἀλλαχοῦ add. τὸ N.

— 20. Syllaba γι in σφραγῖδα sup. lin. A. — 21. χαὶ ἀλλαχοῦ Βλέπετε ---

a) II Cor. xı, 13-14.—b) Rom. xvı, 18,etII Tim. 11, 19. — c)Phil. ııı, 2. — d) Gal. 1, 8.

ὃ παρελάθετε, adv ἄγγελος ἐξ οὐρανοῦ, ἀνάθεμα
w ’ er x Ri) ” >,
ἔστω. Βλέπετε προφητικῶς τὸ χἀν ἄγγελος ἐξ
οὐρανοῦ, ἵνα μή τις τὴν ὑπεροχὴν τοῦ πάπα!
προδάλληται", Καὶ 5 ἠγαπημένος μαθητής: Ei τις
u \ ἘΣ wg x , ΠΕΡῚ ὃ di \
EOZETAL πρὸς ὑμᾶς" καὶ ταύτην τὴν ' διδαχὴν
3 ἢ > 37 an \ 7 5
οὐ φέρει, εἰς οἰκίαν αὐτὸν un λαμθάνετε
x [ > = x ’ χψ « x ΟΥ̓; > -
καὶ χαίρειν αὐτῷ μη λέγετε" ὁ γὰρ λέγων αὐτῷ
χαίρειν κοινωνεῖ τοῖς ἔργοις αὐτοῖ τοῖς πονη-
ροῖς. Τούτων ὑμῖν ὑπὸ τῶν ἁγίων ἀποστόλων
διωρισμένων, στήχετε ὃ χρατοῦντες τὰς παραδόσεις,
᾿Ξ , 2 7 JE x \ f Θ᾿ Ur
ἃς παρελάθδετε, τάς τε ἐγγράφους χαὶ τὰς ἀγράφους,
" ἵνα μὴ τῇ τῶν ἀθέσμων πλάνη συναπαχθέντες ἐχ-
πέσητε τοῦ ἰδίου στηριγμοῦ. Θεὸς δὲ ὁ πάντα ὃ δυνά-
μενος ἐχείνους τε ἐπιγνῶναι τὴν οἰχείχν πλάνην
παρασχευάσειε, χαὶ ἡμᾶς " αὐτῶν ἀπαλλάξας 0 ὡς "'
πονηρῶ ί laden: Veen δὲ 13
ρῶν ζιζανίων, οἷα !? χαθαρὸν χαὶ εὔχρηστον
nu > x « - 5 αν [44 14 5 7 Ό
σῖτον εἰς τὰς ἑαυτοῦ ἀποθήχας συνάξειεν |", ἐν Χριστῷ
nsod τῷ Κυρίῳ ἡμῶν, ᾧ πρέπει πᾶσα δόξα, τιμὴ

\ ’ Ὁ ὃν ER LIE > \ \
καὶ προσχύνησις |” σὺν τῷ ἀνάρχῳ αὐτοῦ Ilarpı χαὶ

- ’ x > -Ὁ \ - ’ Ὁ ’
τῷ παναγίῳ χαὶ ἀγαθῷ χαὶ ζωοποιῷ αὐτοῦ [Πνεύ--

1: BERN, x Pr R F
μᾶτι, νῦν χαὶ ἀεὶ χαὶ εἰς τοὺς αἰῶνας τῶν αἰώνων,

XV. — MARCI EPHESII EPISTOLA ENCYCLICA.

« id quod accepistis, licet angelus de caelo,
« anathema sit ». Videtis prophetice dictum
illud : « Zicet angelus de caelo », ne quis emi-

nentiam papae obtendat. Et dilectus discipulus::

« Si quis, inquit‘, venit ad vos, et hanc doctri-
« nam non affert, nolite recipere eum in domum,
« nec Ave ei dixeritis : qui enim dicit illi Ave,
« communicat operibus eius malignis ». Cum
haec vobis sint a sanctis apostolis praescripta,
state in traditionibus quas accepistis, sive
scriptas, sive non scriptas; ne improborum
errore traducti a propria excidatis firmitate.
Deus autem qui omnia potest, et illis, ut suum
agnoscant errorem, praestet, et nos veluti
purum selectumque frumentum ab illistanguam
pravis zizaniis secernens, in horreo suo repo-
nendos colligat in Christo lesu Domino nostro,
quem decet omnis gloria, honor, et adoratio,
cum Patre eius principii experte, atque sanc-

tissimo, optimo, vivifico eius Spiritu, nunc et

ἀμήν. semper et in saecula saeculorum, amen.

1. πάπαν Ρ. — 2. πρηθάληται N. — 3. πρὸς ἡμᾶς AQ. — 4. ταύτην τὴν : τοιαύτην Ὁ. -- 5. hanbavere EX
λαμδάνεται corr. P. — 6. στήχατε D. — 7. τὰς om. QC. — 8. τὰ πάντα Ὁ. --- 9. ὑμᾶς Q. — 10. ἀπαλλάξει Q
ἀπαλλάξαι A : ἀπαλλάξεω D. — 11. ὡς : τῶν D. — 12. χαὶ οἷα D. — 13. ἄχρηστον A. — 14. συνάξειε ἢ). —

15. Ad vocabulum προσχύνησις explieit C.

a)IIIoan. 10, 11.

ἈΠ

902°.

ΧΟΝ15

MARCI EPHESII AD GEORGIUM SCHOLARIUM EPISTOLA, QUA IN
EUM INVEHITUR, QUOD ALIQUAM ΟΜ LATINIS
GONCORDIAM FIERI POSSE EXISTIMASSET.

Paris. 1218
ΣΌΣ

EPHESIUS SCHOLARIO.

1. Clarissime, sapientissime, doctissime,
mihique desideratissime frater et secundum

spiritum fili, domne Georgi, precor Deum ut

bene valeas tam animo quam corpore,
omniaque tibi feliciter succedant : ego quidem
- illo miserente satis commode me habeo.

Quanta nos cumulasti voluptate, quando

* TO EXOAAPIQ Ὃ "EDELOT '.

ar

1. 1 ᾿Ἐνδοξότατε 2, σοφώτατε, λογιώτατε ? χα
ἐμοὶ ποθεινότατε ἀδελφὲ 1 zul? χατὰ πνεῦμα υἱὲ
ΠΤ EA ποὸ m Te , ΠΣ
χὺρ Γεώργιε ὃ, εὔχομαι τῷ Θεῷ 7 ὑγιαίνειν σε ψυχῇ
τε χαὶ σώματι καὶ ἐπὶ πᾶσιν ἔχειν καλῶς" οὗ τῷ

22,8 \ BEN e , , = ’
ἐλέει χαι αὐτὸς υγιᾶαιτνὼ μετρίως τῷ σώματι,

u Ὃ. m NL «» m « , - > m
Ὅσης ἡμᾶς ἐνέπλησας ἡδονῆς, ἡνίκα τῆς ὀρθῆς

u rectam sententiam piamque patrum nostrorum δόξης " ἐγένου χαὶ τοῦ εὐσεδοῦς χαὶ πατρίου 1"
u 3
ῬῸν x Sa & - =,
Y doctrinam professus, condemnatam ab iniustis φρονήματος καὶ τῇ χαταψηφισθείση !! παρὰ τῶν
Dr Be : : ταῦ “- , De
A iudicibus tuitus es veritatem, tanto contra moe- αἀδίχων χριτῶν ouvnyopnaus!? ἀληθείᾳ, τοσαύτης
Ἂ rore ac luctu repleti sumus, cum ad aures ἐκ τοῦ ἐναντίου λύπης χαὶ χατηφείας 3 ἐπλήσθη-
τι nostras pervenit, te mutato rursum consilio in nev!T, ἀκούσαντες μετατεθεῖσθαί |? σε πάλιν χαὶ
i contrariam partem et sentire et dicere, cum τἀναντία φρονεῖν τε χαὶ λέγειν χαὶ τοῖς καχοῖς
1. Titulus : τῷ Σχολαρίῳ ὁ ᾿Εφέσου A : - τοῦ ἁγίου μητροπολίτου ᾿Εφέσον ad marg. Μ : + τοῦ πανιερωτάτου
μητροπολίτου χῦρ Μάρχου τοῦ Ἐὐγενικοῦ ἐπιστολὴ πρὸς τὸν Σχολάριον N : + τοῦ αὐτοῦ πρὸς τὸν χῦρ Γεώργιον τὸν
Σχολάριν Τ᾿ : ἐπιστολὴ τοῦ ἁγιωτάτου untpon. "Ep. χυροῦ Μάρχου τοῦ Πὐγενιχοῦ πρὸς τὸν χυρὸν Γεώργιον τὸν Σχολάριν
ᾧ : ἐπιστολὴ κυροῦ Μάρχον τοῦ ᾿Εφέσου πρὸς τὺν κύριν Γεώργιον τὸν Σχολάριον H : ἐπιστολὴ τοῦ αὐτοῦ πεμφθῆσα
(sic) πρός τινα Σχωλάριον φιλόσοφον S : τοῦ ἁγιωτάτον μητροπολίτου ’Ep. Μάρχου τοῦ ὐγενιχοῦ 1, : ἐπιστολὴ
Pr ΄ - ὌΝΦΈ x ΄ ᾿Ξ un x τν Sp πω τ' r Ω ’ : N
χυροῦ Μάρχου τοῦ ᾿Εφέσου πρὸς τὸν χύριν Γεννάδιον τὸν Σχολάριον. --- Τῷ Σχολαρίῳ ὁ Ἐφέσου B, in quo Tevva-
δίον per errorem ponitur. — 2. Formulae nuncupaloriae ᾿Ενδοξότατε --- μετρίως τῷ σώματι alio atramento
M :om. AEBL. — 3. λογικώτατε H contra codieis fidem, ut epinor. — 4. ἀδελφαὶ N. — 5. τατε ἀδελφὲ
καὶ, quae per errorem in altera columna seripserat M, dein delevit. — 6. Γεώργιος H. — 7. τοῦ add.
Q. — 8. ἐλαίει M. — 9. δόξης om. B. — 10. πατρικοῦ A : πατρώου SL. — 11. χαταδικασθείση ASBL. —ı
12. συνηγορήσας NH. — 13. χατηρίας MN. — 14. ἐνεπλήσθημεν AB. — 15. μετασθεθεῖσθαι A. "ἡ
Ἢ
δ a) Atheniensis652, f. 10-11 (= A). —Mediolanensis Palaeologeia et Peloponnesiaca (Athenis, 1912),t.1,
Ambrosianus 653, f. 2-3 (= M). — Mediolanensis p. 27-30, ad fidem codieis Mosquensis 493 (Vladimir
Ambrosianus 899, f. 142-113 N). — Parisinus 140), f. 75”. Huius codieis varias lectiones, ubi ἃ,
1218, f. 125”-127 (= P). — Parisinus 1295, f. 19-20” L discrepant, siglo R notabuntur (= R). Mi
Q). — Scolariensis Y. II. 7, f. 3-w (= 8). — adhue innoluerunt codices alii, quos adhibere non |
2249 LE so. . " ᾽ Ν ΝῊ ae . ν - "ὦ : 8
Kdilio Leonis Allatii in libro Contra Creychltonum potui, scilicet : Parisiensis 1267 (olim 2953), in quo
Romae, 1695), p. 88-93, qui apographo usus est ab latet, teste Eusebio Renaudot, illa Marei epistola, |
Emerico Bigot ὁ codice Ambrosiano descriptum quamvis minime memoretur a nuperrimo auctore
= B). — Editio Josephi Hergenroether apud Inventarü codieum Parisiensium; Parisinus 1310,
Migne, P. @., t. 160, p. 1092-1096, adhibito codice 1. 39-410; Parisinus 1327, f, 246-248; Laurenlianus
977 Monacensi 256, f. 133-136 (= H). — Sp. Lampros, 13 plut. 74, f. 296, i
᾿
ν᾿

οἰκονόμοις συντρέχειν ἐπὶ τὰς μεσότητας χαὶ οἶἰχο-
γομίας. Καλά! γε ταῦτα χαὶ φιλοσόφου ψυχῆς
ἄξια 2; Καίτοι ἔγωγε τὰ ἐγχώμιά 5. σοι πλέκειν
ἤδη * διενοούμην ὅ χαὶ τὸν μέγαν Γρηγόριον ἐν-
ἐνόουν 6 τὸν τῆς θεολογίας ἐπώνυμον Ἥρωνά
τινα φιλόσοφον ἐπαινοῦντα τῇ τῶν ᾿Αρειανῶν ὃ
ἐνιστάμενον ? πλάνῃ "5, « ὅτι, φησί, δορχαλίσι "!
« τὸ καλὸν |? σῶμα χαταξανθεὶς παρεπέμφθη "5 τῇ
« ἐξορίᾳ ». Σὺ δὲ μηδενὸς εἷς πεῖραν ἐλθὼν λυπη-
ροῦ, μόναις ἀπειλαῖς "΄, ὡς ἔοιχε N’, πτοηθείς, ἢ
δωρεῶν "56 χαὶ "7 τιμῶν ἐπαγγελίαις ἀναπεισθείς,
οὕτω ῥαδίως αὖθις προέδωχας !® τὴν ἀλήθειαν.
Τίς δώσει τῇ χεφαλὴ μου ὕδωρ καὶ τοῖς
ὀφθαλμοῖς μου πηγὴν "" δακρύων, χαὶ κλαύσο-
par τὴν θυγατέρα Σιών, τὴν τοῦ φιλοσόφου λέγω
ψυχήν, ῥιπιζομένην

γνοὺς 2' ἀπὸ ἅλωνος 22 θερινῆς:
: 70 ρινής;

χαὶ μεταφερομένην 5 ὡς

3. Ἀλλ᾽ ἐρεῖς ἴσως, ὡς οὐχ ἐπὶ τἀναντία 335 γέγονεν
» Y

2 10 . “τΊ δέ τ 24 Yo /
ἢ μεταῦϑεσις" μεσοτητα ὁἐ τινα και οἰχονομίαν

Γ"

οια

περισχοποῦμεν. — Οὐδέποτε μεσότητος,

ἄνθρωπε, τὰ ἐχχλησιαστικὰ διωρθώθη 25. μέσον
ἀληθείας καὶ ψεύδους οὐδέν ἐστιν: ἀλλ᾽ ὥσπερ τὸν
τοῦ φωτὸς ἔξω γενόμενον ἐν τῷ σχότει εἶναι ἀνάγχη,
ΕΞ ΕΣ ἢ R Ἢ re
οὕτω τὸν τῆς ἀληθείας μιχρὸν παρεχχλίναντα “ὃ τῷ

ψεύδει λοιπὸν ὑποχεῖσθαι φαίημεν ἂν “7 ἀληθῶς"
, \ 28 \ , " 299. 22%

χαίτοι γε φωτὸς μὲν “8 χαὶ σχότους ἔστιν ?° εἰπεῖν
, x 2

μεσότητα τὸ χαλούμενον λυχαυγὲς ὅ" ἢ λυχόφως,

>

μεσότητα δὲ 3! ἀληθείας 32 χαὶ ψεύδους οὐδ᾽ ?3 ἐπι-
νοήσειεν 34 ἄν τις, εἰ καὶ 35 πολλὰ χάμοι 36. Ἄχου-
a 37 5" 1% x ν Ὁ ’ G
σον OTWG EYAWDLIZEL τὴν τῆς μεσότητος συνο-
ὃον “δ ὃ πολὺς ἐν θεολογία [Γρηγόριος" « Εἴτε τὸν
« Χαλάνης πύργον 39 “ὃς καλῶς τὰς γλώσσας ἐμέρι-
« σεν (ὡς ὦφελόν 10 yet! 42

χαὶ ταύτας" 2 ἐπὶ χαχῷ

\ ἢ & -
« γὰρ A συμφωνία), εἴτε τὸ 15. Καϊαφα συνέδριον, ᾧ

a) Quos seilicet gallice dieimus opportunistes :
id enim sibi vult vox graeca. — b) Gregor. Naz,

[323] XVI. — MARCI EPHESII AD GEORGIUM SCHOLARIUM EPISTOLA.

101

dispensatoribus* confugiendo ad
medias quasdam vias ac temperamenta. Estne

res

| pesssimis
!
praeclara animoque philosophi plane
digna? Quamquam equidem laudes tuas texere
iam meditabar, et magnum Gregorium, cui a
theologia cognomen, mente revolvebam; dum
Heronem, insignem illum philosophum, ob
repugnatum Arianorum errorem eo laudat,
quod, ait”, « loris toto illo decoro corpore
laceratus, eiectus fuerit in exsillium ». Tu vero
nihil noxii expertus, sed minis dumtaxat, ut
credo, perterritus, vel munerum honorumve
promissionibus pellectus, temere veritatem
rursum prodidisti. Quis dabit capiti meo aquam
et oculis meis fontem lacrymarum°, ut lugeam
filiam Sion, philosophi inguam animam, quae
concutitur ac convolvitur quasi pulvis ex area
aestiva'?

2. At forsan asseres, non in contraria mutatio-
nem esse factam, mediam vero quamdam viam
ac temperamentum investigari. — Nusquam,
mi homo, eiusmodi mediis res ecclesiasticae
in melius reformatae sunt : medium inter veri-
tatem et mendacium nullum est. Sed sicut qui
extra lucem versatur, in tenebris sit oportet,
ita qui parum a veritate deflexerit, hunc iure
dixeris jam mendacio obtegi; quamquam sane
lucis quidem et tenebrarum medium dicere
licet quod diluculum vel crepusculum appella-
mus, veri autem et falsi medium nemo ne
excogitando quidem finxerit, quantumvis labo-

Audi

ineundae studiosam laudando extollat egregius

ret. quomodo synodum mediae viae

theologus Gregorius® : « Sive Chalanae tur-

« rim, quae linguas pulchre divisit (utinam

1. χαλά : χατά B. — 2. ἄξιον B. — 3. ἐγχόμια N. — ἅ. σοι : σον H. — 5. διεννοούμην A. — 6. ἐννενόουν
N. — 7. χαὶ ante Ἥρωνα deletum P. — 8. ᾿Δριανῶν S. — 9. ἀνθιστάμενον SL : ἐνοσάμενον B. — 10. πλάνῃ :
δόξῃ AB. — 11. δορχαλέα N : δορχαλήσι EX δορκαλήῆσι corr. R. — 12. καλὸν om. SL. — 13. παραπέμφη MNR. —
14. μόνον ἀπειλῆς N. — 15. ἔοικεν B. — 16. δωραιῶν M. — 17. καὶ : ἢ Β. — 18. προὔδωχας ASL. — 19. πηγὰς
A. — 20. καὶ μεταφερομένην om. R. — 21. χοῦς ΑΒΗ. — 22. ἅλατος 1, prorsus inepte. — 23. τὰ ἐναντία H. —
24. τινα om. Q. — 25. διορθώθη SNB. — 26. παρεχλίναντα ΝΒ : παρεχχλίναντας M : παραχλίναντα SR. —
27. ἂν om. AQB. — 28. μὲν om. ABL. — 29. ἐστὶν MB. — 30. λυπαυγὲς B. — 31. τῆς add. H.
32. ἀληθείας : χαὶ θείας N. — 33. οὐδ᾽ : οὐχ AB : 038’ ἕν N. — 3: ἐπινοήσειν H. — 35. εἰ καὶ : χἂν ABL. —
36. χάμη ABL : χάμοί N : κἄμοι S. — 37. πῶς ΑΒΗ. — 38. σύνοδον : σύναξιν SL : δύναμιν R. — 39. εἴτε-
πύργον om. B. — 40. ὄφελον MNPQRSL. — I. γε om. R. — 42. ταύτης SL. — 18, τὸ : τῷ APB.

— P:.G2.1.3, δὲ 747 A et 1217 A) = ΟΥ̓ Jer. IX, 1:
— d)Cf. Dan. 11) 35. — 6) P.G., t. eil., ὁ. 1105 C,

Ho,

126.

Ἵ Υ̓ ;
RETTEN ΚΟΥ πὶ er ψ τε

TE.
RE ο ύξοες, ας, ες

"

af. 126%.

462 DOCUMENTS RELATIFS AU CONECILE DE FLORENCE.

« illas quoque, in malum nempe concordes!),
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« dogmatis ambiguitatem, ianuam aperuit.
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veniunthuic nunc congregatae nostrae synodo?
Et omnino sane, mea quidem sententia, nisi
tantum quod ista, quantumvis medietate
ambiguitateque utendi studio flagraret, facul-
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prout illis libuit, blasphemiam evomuit, seu
potius, ut cum propheta loquar?, fregerunt ova
aspidum et telam aranearum texunt : vere enim
araneae tela est composita ab ipsis et nomi-
nata definitio. Ne igitur nos seducant ad
mediam viam ambiguitatemque similiter recur-
rendo : sunt enim Caiphae concilium, usque
dum unio ab ipsis inita Ecclesiam tenebris
obvolvat.

3. Quousque, miser, nobilissimum honestis-
simumque animum inanibus curis divellis Ὁ
Ouousque somniis, veritati vero quando dabis
operam? Fuge Aegyptum quin retrorsus re-
spicias; fuge Sodomam et Gomorrham! In
montem te recipe, ne cum aliis capiaris. At
distinet te vana illa gloriola et falsae divitiae

et speciosae decoraeque laenulae et alia, qui-

1. τοιοῦτο Μ. — 3. ἡ

: ἢ L. — 3. πάντ᾽ N. — 4. συνέχεεν Β. --- 5. τῷ

« Χριστὸς χαταχρίνεται, εἴτε τι ἄλλο τοιοῦτον !
« τὴν σύνοδον ἐχείνην ὀνομαστέον, ἣ 52 πάντα ὃ
« ἀνέτρεψε χαὶ συνέχεε 1, τὸ μὲν εὐσεδὲς δόγμα
\ x \ Ὁ La , > ,
« χαὶ παλαιὸν χαὶ τῆς Τριάδος ὁμότιμον χαταλύ-
2 - 5 λ - ER) 6 x Ξ [4
σασα Wa” βαλεῖν yapıxad χαὶ μηχανήμασι.

HEN ‚ x
« χατασεῖσαι 7 τὸ ὁμοούσιον,

τῇ δὲ ἀσεδείᾳ
« θύραν ἀνοίξασα ® διὰ τῆς τῶν ὃ γεγραμμένων 10

« μεσότητος: σοφοὶ γὰρ ἐγένοντο τοῦ 1! zuro-

τ x x x - 12 . Ὑ = >
« ποιῆσαι, τὸ δὲ καλὸν ποιῆσαι "" οὐχ ἔγνωσαν ».

A 43 ὃ π ἐν - \ > m SE ΄
p je) ροσῆχει TAUTa χαι τῇ γυν Qu TEp«

4 τ .y
συνόδῳ 11; Kat πάνυ μὲν οὖν, φαίην ἂν "" Eymye, -

πλὴν ὅσον οὐδὲ πολλὰ βουλομένη 1° τῇ μεσότητι καὶ

τῇ διπλόῃ "7 χρήσασθαι ὃ ἔσχε "", τοῖς μισθοδόταις 20

? en \ RE Br

χωλυομένη. Διὰ τοῦτο χαὶ φανερῶς, ὡς ἐχείνοις

ἐδόχει, τὴν βλασφημίαν ἐξέρρηξε, 2' μᾶλλον δέ,
x x [4 3 - δον > , >

χατὰ τὸν προφήτην εἰπεῖν, Wu ἀσπίδων ξρρηξαν,

τις \ Ser [3 0 2 Ὁ ΕἾ FIN
χαι LOTOV #90 yvnS vparvovoL χαὶι οντῶς ἴστος

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, >97 IN y. NEE ͵ 7
γάρ εἰσι ?T συνέδριον, ἄχρις ἂν ἣ γενομένη παρ

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\ ’ > - ’ > Ν᾽ -,.29 ER
χαὶ φιλότιμον Ev τοῖς ματαίοις ἀπασχολεῖς “5: Μέχρι
φ Ir ἰ γιὰ 3 er
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ποὺ τὰ ἐνύπνια, χαὶ ἣ ἀλήθειά ποτε Ὁ σπου-
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19

τος χαὶ τὰ χομψὰ καὶ 12 εὐανθὴ χλανιδίσκια 15."

: τὸ ANB. — 6. Post χάραχα haec

scripserat M : χαὶ τὸ ὁμοούσιον χαὶ μηχανήμασι χατασεῖσαι τὸ ὁμοούσιον, quae dein delevit. — 7. κατασεῖσαι :
χαταλύσαι AB. — 8. ἀνείξασα S : ἀνοίξασι N. — 9. τῶν om. Q. — 10. γεγραμένων S : γεγραμμένης .
: πρὸς τὸ ΑΒΗ. — 12. χαλοποιῆσαι A : τὸ δὲ χαλὸν ποιῆσαι om. B, typographi errore, ut ex
subiuneta versione latina liquet. — 13. ἄρα N. — 14. συνόδῳ

— 11. τοῦ

: σιγῇ . — 15. ἂν om. N. — 16. βουλομένῃ
NL. — 17. διπλόϊ A. — 18. χρήσεσθαι B. — 19. ἔσχαι M : ἔσχεν S. — 30. τοῖς μισθοδότας M. — 21. ἐξέρ-
ρηξεν B. — 22. ἱστὸν ἀραχνίας II. — 23. συντυθεὶς S. — 2. ὄρος N. — 25. ὑμᾶς ΝΒ. — 36. ıxaiapıxov SL.
om. 8, sed add. τὸ. --- 28. ἐπισχοπῇ AN : ἐπισχοτεῖ B : ἐπισχοτοῖ R. — 29. ἀποσχολεῖς AN :
ἁπασχολῆς ΟΟΥΓ. in ἁπασχολεῖς S. — 30. ποτε om. AB. — 31. σοι: σι S: om. A. — 32. geiye N, scilicet
φεῦγε corr. in φύγε : φεῦγε BRSHL. — 33. ἀμεταστρεπτῇή ASN : ἀμεταστρεπτεί L. — 34. φεῦγε ΒΗ. —
35. γόμορα ANSBL. — 36. ὅρος 5. — 37. σώζου ex σῶζον corr. 3. — 38. παρχληφθῆς Ο : συμπαραληφθείς
ANB, sed in A εἰς corr. in ἧς. — 39. χατέσχε B. — 40. χαινὸν NB. — Al. ψευδόνυμος ΩΝ. — 42. καὶ OM.

δ, — 48, χλανισχίδια SBHL : χλανιδέσχια ac corr. vineR.

— 27. ἐστι N

a) Jer. ıv, 22. — b) Is. ix, 5.

g

Φ
;

χαὶ τἄλλα, οἷς ἣ χοσμιχὴ εὐημερία τὴν σύστασιν
ἔχει; Φεῦ τῆς ἀφιλοσόφου διανοίας τοῦ φιλοσόφου 1!
Περίδλεψαι 5 τοὺς πρὸ σοῦ" ἐν ταῖς ὁμοίαις
ΣΤΟΝ Eee Er ars
περιφανείαις ! ἐξετασθέντας: αὔριον χαταθήσῃ

τ τς
χαὶ αὐτὸς εἰς ἅδου, πάντα καταλιπὼν ὃ ὑπὲρ γῆς,

τὸν δὲ τῶν βεδιωμένων λόγον ὃ ἀπαιτηθήσῃ
πολλῆς ἀχριδείας ἢ, ὥσπερ οὖν ') ἡ ψευδώνυμος "!
σύνοδος ἀπαιτηθήσεται τὸ αἷμα τῶν ἀπολλυ-
μένων 1? ψυχῶν, τῶν σχανδαλισθέντων ἐπὶ τῷ

( :
μυστηρίῳ τῆς πίστεως, τῶν τὴν ἀφόρητον !? βλασ-
φημίαν χαὶ ἀσυγχώρητον ταῖς ψυχαῖς

’ x \ - eV ’ δ
ξχμένων τὴν χατὰ τοῦ ἁγίου [Πνεύματος χαὶ εἰς

ὑποδε-

δύ DE an, ἢ SR
vo τολμώντων IT ἀρχὰς ἀνχφέρειν τὴν αὐτοῦ
4 E ως c A [4 a 5,2 x
ὕπαρξιν, τῶν ὑπαχθέντων τοῖς ἀθέσμοις καὶ κατα-
IL Ἂ δ, 15 m \ N N
γελάστοις λατινιχοῖς ἔθεσι |’, τῶν τὰς ἀρὰς χαὶ τὰ
Ξ ’ Ὁ , 16 m [3 EN \
ἀναθεματα τῆς χαινοτομίας "ὃ τῆς πίστεως ἐπὶ τὰς
ἑσυτῶν 17 χεφαλὰς 13 ἑλχυσάντων.
h. Ἀλλ᾽ εἷς σύστασιν ἔσται τοῦ γένους χαὶ εἰς
BEN ἢ ; ser i
ἐπίδοσιν 1" ἣ γενομένη παρ᾽ αὐτῶν 20 ἕνωσις ; —
1 \ 5 > om \ >, \ Ὁ Ὁ
Πανυ μὲν οὖν. Ob, ὁρᾷς τοὺς ἐχθροὺς τοῦ σταυροῦ
‘ 21 Ne . - ἐς RN: 22 x
φεύγοντας "', χαὶ Eva ἡμῶν χιλίους διώκοντα 22, χαὶ
5 r 4 - 23 Ἢ ΄ > ’ x
δύο, μυριάδας μεταχινοῦντας 25: Τοὐναντίον μὲν
οὖν ἅπαν “΄ ὁρῶμεν. ᾿Ιὰν μὴ Κύριος otxodounen
τὴν ἡμετέραν ἀρχήν, εἰς μάτην ἐκοπίασαν οἱ οἶχο-
Ἐς 5 ‚ "
δομοῦντες" ἐὰν μὴ Κύριος φυλάξη τὴν ἡμετέραν
N ΕῚ , 2 33 n [4 e ὃ ν - A , 25
πόλιν, εἰς μάτην ἠγρύπνησαν οἱ διὰ τῶν χρυσίνων
τοῦ πάπα "ὁ ταύτην φυλάσσοντες 37. Ἀλλὰ δεῦρο
λοιπόν, ὅλον σεαυτὸν μετάθες ἐπὶ τὸν Κύριον 5:
Μ“ x x , \ © - ’
ἄφες τοὺς νεχροὺς θάπτειν τοὺς ἑαυτῶν vexpoug
ἄφες τὰ Καίσαρος "9 Καίσαρι" δὸς τῷ Θεῷ τὴν παρ»
τον τ \ τ 30 EN
αὐτοῦ χτισθεῖσαν χαὶ χοσμηθεῖσαν 30 ψυχήν" ἐννόη-
σον 3! ὅσων" " ὀφειλέτης αὐτῷ τυγχάνεις 55: ἀπόδος 3:
k ὡς ΩΣ
τὰς ἀμοιξάς. Ναί 35, παραχαλῶ, φίλτατε καὶ σοφώ-

NK nA Ze DBEN E m 36 Θεῶ
τατε, ὁος μοι ᾶρηναι Ent 001° οος μοι τῷ ξῳ

1. διανοίας τοῦ φιλοσόφου om. Ν. --- 2.
AN.— 5.

8. τῶν δὲ τῶν βεῦ. λόγον B

χαταδήσει N :

Q. — 21. φεύγοντες N. — 22. διώκοντας. NS. —

31. ἐνόησον S. — 32. ὅσον ANQ :
36. τῷ om. H.

a) Cf. Psal. cxxvr, 1. — b) Lue. ıx, 60.

περίόλεψε N : περίόλεψον ASBHL. — 3. πρὸς

καταδύσει B. — 6. χκαταλοιπών M : χαταλειπὼν S. — 7. Ent γῆς

: τῶν δὲ των βεό. λόγων A: τὸν δὲ βεᾶ. ). R

L. — 9. μετὰ πολλῆς ἀκριδείας — σύνοδος ἀπαιτηθήσεται om. S. --- 10. οὖν om. ΑΒΗ. -- 1. ı ευδόνυμο: N.
μι Ἰ p Μὴ !

12. ἀπολυμένων N. — 13. ἀφόριτον S.— 14. τολμώντας M. — 15. ἤθεσι N
μ gap μ {

23. μεταχινοῦντα MQBL. — 24.
NSBU, sed in S corr. in χρυσίνων. — 26. πάππα A. — 57. φυλάσοντε: 5. — 3

om. Β. — 38. τυγχάνεις om. S.

᾿ [856] XVI. — MARCI EPHESII AD GEORGIUM SCHOLARIUM EPISTOLA. 463

bus huius mundi felicitas commendatur? Heu
philosophi mentem philosophia vacuam ! Eos
cogita, qui ante te ob eosdem honores in aes-
timatione fuerunt. Cras descendes tu quoque
ad inferos, relictis omnibus super terram;
eorum vero quae gesseris, strictissima ratio a
te deposcetur, ut etiam pseudo-synodus ratio-
nem reddere cogetur sanguinis pereuntium
animarum, eorum, quibus offensioni fuit my-
sterium fidei, qui intolerabilem blasphemiam
et irremissibilem, nimirum contra Spiritum
sanctum, animis suis exceperunt, quique au-
dent ad duo principia eius existentiam referre,
qui illegitimis ac ridiculis Latinorum ritibus
abduci se passi sunt, qui exsecrationes et ana-
themata in sua ipsorum capita adsciverunt.

4. At genti nostrae praesidio erit et adiu-
mento unio ab ipsis inita. — Omnino sane. En
scilicet hostes crucis in fugam versos, milleque
ab uno e nostris depulsos, et decem millia,
a duobus profligatos! Verumenimvero plane
contrarium respicimus. Nisi Dominus aedifi-
caverit imperium nostrum, frustra laborant
qui aedificant illud; nisi Dominus custodierit
nostram civitatem, frustra vigilant qui papae
aureis eam custodiunt*. Sed age dum, iam
totum te in Deum converte; sine mortuos sepe-
lire mortuos suos”; ves Caesaris relinque Cae-
sari; da Deo animam ab eo creatam et ador-
natam. Mente recogita, quantorum illi debitor
sis : par pari referto. Ita vero, quaeso, amicis-
sime et doctissime, fac ut de te gaudeam; sine

σοῦ B. — 4. περιφανίαις
el sn

R : ὑπὲρ τῆς γῆς H. —

: τὸν δὲ βεδιωμένον λ. S: τῶν δὲ Beb. λ.

: ἔθεσιν 1). --- 16. χενοτομίας M. —

17. αὐτῶν AB. — 18. τῆς... κεφαλῆς Β. -- 19. In ἐπίδοσιν 0 ΘΟΡΓ. ΘΧὼ sup. lin. A. — 20. ἡ παρ᾽ αὐτῶν γενομένη

ἅπαν οὖν B. — 25. ypusiwv

28. ἐπὶ τὸ νῦν BI, perperam

seilicet sumpto compendio vocis χύριον. — 29. χείσαρος M, sed add. α supra ε. — 30. χοσμησθεῖσαν M. —

— 34. ἀπόδως A. — 35. Nat : χαί Β. —

Laur.4.13 PRAESULI EPHESINO DOMNO MARCO *T2 ’EBEIOYS KYPQ ΜΑΡΚΩ ΤῺ EYTE- Ἔ

f. 2897.

375.290;

46h DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. [326]

ut gloriam Deo referam, qui te incolumem δόξαν ἀνενεγχεῖν, ὅς ae! διαφυλάττοι "5 παντὸς

servet a quovis adverso casu. ἀνώτερον 8 ἀνιαροῦ συναντήματος ἡ. ὶ
-- Humilis metropolita Ephesi ac totius Asiae + Ὁ ταπεινὸς μητροπολίτης ᾿Εφέσου χαὶ πάσης
Marcus. ’Actag Mapxos®.
XVII:

GEORGII SCHOLARII RESPONSIO AD ILLAM MARCI EPHESII
EPISTOLAM.

EUGENICO, AD QUAM ILLE EPHESO ΝΙΚΩ, ΠΡῸΣ ἫΝ ἘΚΕΙ͂ΝΟΣ AYIQ
SCRIPSERAT EPISTOLAM, CUM 0C- ἜΠΕΜΨΕΝ ’ETILETOAHN ἘΞ ’EBEZOTY, |
CULTE CONSTANTINOPOLI EPHESUM ὍΤΕ ΚΡΥΦΙΩΣ AHEAHMHEEN ἈΠῸ
FUGISSET, METUENS OFFENSAM ERGA ΤῊΣ ΚΩΝΣΤΑΝΈΙΝΟΥ ΠΡΟΣ ΦΈΣΟΝ
SE IMPERATORUM VOLUNTATEM, EO IHN ΤΩΝ ΒΑΣΙΛΕΥΟΝΤΩΝ ΔΕΙΛΊΑΝ
QUOD DEFINITIONES AC CONSTITU- HN MPOZ AYTON EIXON ΤΥ ΛΗΘ
Sar τοῖς ΤῺ ΜῊ ΣΥΓΚΟΙΝΩΝΗΣΑΙ ΚΑῚ EYNAL--
TIONES IN SYNODO FLORENTINA GIB- ΤΟΙΣ TESTEN ERDE
CA SPIRITUS SANCTI PROCESSIONEM SynoAoY ΠΕΡῚ τὴς
LATAS NEC PARTICIPARET NEG PRO- UNEYMATOS "RKUIOPERSROS Tor

BARET. ΚΑΙ AIATATMARIN.

1. Colendissimo metropolitae Ephesino, 1. + To πανιερωτάτῳ $ μητροπολίτη "Eotoou
honorandissimo et exarchae totius Asiae, mihi ὑπερτίμῳ χαὶ ἐξάρμῳ πάσης ᾿Ασίας, χαὶ ἐμοὶ Ev |
in Domino divinissimo sanctissimoque patri et Κυρίῳ θειοτάτῳ, ἀγιωτάτῳ πατρὶ χαὶ δεσπότῃ, }
hero, viro optimo ac sapientissimo, Gennadius, ἀνδρῶν ἀρίστῳ καὶ σοφωτάτῳ" Γεννάδιος [ἔτι ὧν ὦ
[cum adhuc saecularis esset]. χοσμιχός].

Ostensae sunt et nobis, postquam e manibus "+ ΓὭφθη καὶ ἡμῖν πολλῶν διαφυγόντα χεῖρας τὰ '

multorum exciderant, litterae sanctitatis tuae : γράμματα τῆς σῆς ἁγιότητος" ὃ γὰρ ταῦτα πεπιστευ- |

j : 2 : ; Ἢ
is enim, cui commissae fuerant, cum eas nec μένος οὔτ᾽ ἐμοὶ δοῦναι τοὺς ἄλλους λαθών, οὔτε

1. ὃς σε : σε N. — 2. διαφυλάττει ANB. — 3. ἀνώτερον παντὸς BHL. — 4. ἀντήματος Q. — 5. ὁ ταπεινὸς
— Μάρχος om. ANSBL. — 6. Lemma om, PI, duplex vero habetur in L: unum, quod in ipso textu
hie exhibetur; alterum rubeis litteris exaratum ad superiorem folii oram his verbis : Τῶ Ἐφέσον
χυρῶ Μάρχω τῶ Edyevırw ἀμοιδαία πρὸς ἣν ἐχεῖνος τούτω ἐπέστειλεν. .--- 7. Om. L. — 8, τῷ πανιερωτάτῳ —
ἔτι ὧν χοσμιχός om. 1, : τῷ ᾿Εφέσου Γεννάδιος I. Verba ἔτι ὧν χοσμιχός ab amanuensi adiecla esse
liquet. Item pro Γεννάδιος legendum Γεώργιος.

a) Parisinus 2135, f. 99-105Y (= P). — Ibe- adhibuit Sp. Lampros in edenda hac epistola in’
rorum monastlerii 388, f. 1 (=JI). — Lauren- sua Sylloge : Παλαιολόγεια χαὶ Πελοποννησιαχά (Alhe-
tianus 13, plut. 74, f. 2897-292, (=L) quem unum nis, 1912), t. 2, p. 314-319 (= E).

10

15

[327] ΧΥΠ. — GEORGIT SCHOLARII RESPONSIO AD MARCUM. 465

γ 0

φυλάξαι βουληθείς, οὐχ old ὅπως, χαίτοι σοὺ πολλὰ
, [3 7 ’ - x
παραγγείλαντος, ὑπόθεσιν πανηγύρεως πολλοῖς τὰ
En ᾿ 7 SEEN EEE
χατ᾽ ἐμοῦ σοι πεποίηχε σχώμματα. rel δ᾽ οἵ μὲν
ἐγεφορήθησαν τῆς ἐπιθυμίας, ἔτι μαθόντες ἐναχμά-
ἐνεφορήθησαν τῆς ἐπιθυμίας, ἔτι μαθόντες ἐναχμ
G 1 x c \ n , Fi eo ᾿λ ὶ
ζοντά ! σοι τὸν ὑπὲρ τῆς πίστεως ζῆλον, οἱ δὲ χα
χατειρωνεύσαντο, ὅσοι δήπου τοῖς σοῖς οὐ σφόδρα
τ Y2 [2 »Νν 4 > x x b} \ 7, 3
ἀρέσχονται, τότε δὴ TOTE” χαὶ πρὸς ἐμὲ χομίζων
gang , Br 4 5 \ [2 x “-Ὁ Ὁ
ἀφίχετό τις τῶν φίλων' χἀγὼ πρότερον πολλὰ τῆς τοῦ
’ ε a er 4 [a Ὁ λό &
νομοφύλαχος, ὡς ἂν οὕτω ' φαίην, ἁπλότητος κατα-
ΠΟ ee ER Ν᾿
ἡνούς, ὃς πρὸς τοῖς ἄλλοις χαὶ τῶν τῆς σῆς χειρὸς
, = ’ E βρῶ SS ΟΝ 1.5 “
ἡραμμάτων εἶχε στερήσας, ὅσην ἐξὴν ἡδονὴν Er τῶν
δοθέντων ἐλάμανον" οὐ γὰρ εἰχον ἀπιστεῖν τῆς σῆς
> DS ’ 41 προ m , > -“
εἰναι διανοίας ἐκεῖνα, πολλῶν τε λεγόντων ἀναγνῶναι
\ - = , r os 26, Ne 5
τὰ πρῶτα, οἷς χαθάπαξ ταῦτα συνέδαινε, καὶ ἅμα

m m 2 x - ᾽ὔ a \ ΄
τοῦ σοῦ φρονήματος χαὶ τοῦ ζήλου, ἵνα μὴ λέγω

Bye 324 ES N , , 6
τῆς ἄλλης ἰδέας, τῷ γε συνορᾶν δυναμένῳ πόρρωθεν

᾽ 3
διαπρέποντος. "Ev ἐμεμφόμην μόνον, ὅτι, πάντα
"ἢ [ v BP IN ’ x Ἵ
πιστεύειν ἕτοιμος ὦν, ἐνόμισας ἀληθεύειν τοὺς χαθ
“Ὁ ΝΕ Id n ΟΝ τὸς
ἡμῶν τὰ χείρω συμπλάττοντας, χαίτοι πολλὰ τῶν
ἡμῖν συνεγνωσμένων εἶχες ἀντιτάττειν ταῖς φήμαις.
᾿Εγὼ δέ σε ἤλπιζον χαὶ τῶν ὑπ᾽ ἀνοίας καὶ φθόνου
Ξ τ =
ληρούντων ἐχεῖνα σφόδρα χατηγορήσειν, ὅτι τοῖς
δμολογουμένοις προήρηνται πολεμεῖν χαὶ τοὺς τοῦ
, 3 n x
ψεύδους ἐλέγχους οὐχ ὑποστέλλονται, el” ὧν
5 ,ὔ .᾽ -" an ΕῚ r. ,
ἐγκαίρως A δίκη τοῖς ἀδίχοις ἀντεπεξέρχεται στό-
2 4 \ 2 ἢ ἃν. "ἢ 53. “Ἢ
μασιν᾽ οὔτε γὰρ ἀληθείας εἰκός ἐστι χαταφρονεῖν
ἡμᾶς, οἷς πρὸ πάντων ταύτης ἐμέλησεν, ἅτε καὶ τὸ
ταύτης χέρδος εἰδόσι χαλῶς, οὔτε ζητοῦντας δια-
\ Ὁ ΄
μαρτάνειν, πολλὰ μὲν ἐκ τῆς φύσεως ἔχοντας βοηθή-
az ES ὩΝΑ Ἀν τ μῆς ΔΑ ΘΟ ἐν πο δς
ματα χαὶ τῆς τέχνης, ταῖς δ᾽ εἰς τὸ θεῖον ἐλπίσι τὸ
πᾶν ἐπιτρέποντας, αἷς εἴ τις ἢ ἐποχεῖται βεθαίως,
πος SE, ᾿ ἢ
ἀμήχανόν ἐστι" τοῦτον αἰσχυνόμενον ἀπαλλάττειν,
5 - 3 -
2. ᾿Αγνοεῖν δὲ οἰμαι μηδένα, ὅτι καὶ ῥητορικῆς καὶ
ἢ SEE ἘΞ ΕΣ ΤΕΣ
φιλοσοφίας χαὶ τῆς ὑψηλῆς "5 χαὶ τὴν τῶν πολλῶν
A % h
ἕξιν Gmepbawvouons θεολογίας οὐδενὶ τῶν rap
= ; τ
ἡμῖν ἐχρησάμεθα διδασκάλῳ, πάλαι τὴν περὶ ταῦτα
,ὔ - a “ 5
φιλοτιμίαν τῶν χοινῶν ἀτυχημάτων "! ἀφελομένων
\ x ’ - " D
χαὶ σχιὰν μόνην αὐτῶν Ev τισι, καὶ τούτοις ὀλίγοις '?,

χαταλιπόντων᾽ ἀλλ᾽ ὅσον « χείλη μέν τ᾽ ἐδίην᾽ "®,
Ξ

e , ES ἢ 6, 4
ὑπερῴην δ᾽ οὐχ ἐδίηνεν », ὥς τις eime!?, δεξαμένοις

mihi dare, quin alios certiores redderet, nec
sibi servare vellet, qua de causa nescio, etsi
graviter a te admonitus, effecit, ut multi ex tuis
in me dicteriis animos relaxarint. Cum autem
alii cupiditates explevissent, quod pro explo-
rato haberent adhuc te fidei studio flagrare,
alii vero derisissent, quotquot scilicet tua haud
nimium probant, tum demum venit amicus qui
eas mihi redderet. Ipse vero, cum primum no-
mophylacis® ut ita dicam, ingenuitatem, valde
redarguissem, quod me, praeter alia, litteris
etiam manu tua scriptis privasset, quantam
potui voluptatem ex datis litteris percepi.
Neque enim mihi ambigendum erat eas esse
mentis tuae fetum, tum quod multi affırmarent
eas se prius perlegisse, quibus istae prorsus
congruebant, tum quod animum studiumque
tuum, ut aliam notam praeteream, quantum
cuique e longinquo existimare licet, egregie
referrent. Hoc unum culpae dabam, quod
promptus ad omnia credenda, eos ad veritatem
loqui existimasses qui peiora contra nos effin-
gunt, quamvis multa haberes a nobis prolata
quae rumoribus opponeres. Immo sperabam
ego te eos qui ex ignorantia ac livore talia insa-
niunt acriter increpaturum, quod res confessas
secum constituerint oppugnare, quin certis-
sima vereantur mendacii indicia, quorum ope
iudicium iniusta ora opportuno tempore obtru-
dere solet. Non enim fas est dicere veritatem
nobis contemptui esse, 'quibus prae omnibus
curae fuit, ut qui utilitatem ac lucrum eius
probe noverimus, aut falli nos studere, qui
multa subsidia tam a natura quam ex arte
habeamus, omneque negotium in fiducia in
Deum reponamus, cui si quis firmiter inveha-
tur, fieri nequit ut pudore suffusus discedat.
2. Neminem vero latere opinor, nos in rheto-
rica, in philosophia, in altissima quae multo-

rum vires excedit theologia addiscenda nullo

1. ἐναχαμάζοντα L. — 2. τότε om. L. — 3. ἀφίχετο τις τῶν φίλων κομίζων L, sed addilis supra lineam
lilteras ß et x ad rectum reslituendum ordinem. — 4. οὕτως LI. — 5. ἅμα : ἃ μετὰ 15. — 6. πόρωθεν P. —
7. ἥτις P. — 8. ἐποχεῖτο L : ἐπωχεῖτο I. — 9. ἐστιν LI. — 10. καὶ τῆς ὑψηλῆς om. P. — 11. δυστυχημάτων Li. —
12. ὀλίγων P. — 13. ἐδίηνεν ommes, contra metrum. — 14. εἶπεν LI.

a) Ioannis seilicet Eugeniei, Marei fratris,

f72907

x
τ

» 8.

:

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291.

466 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

nostrae aetatis usos fuisse magistro, cum
illarum rerum studium publicis calamitatibus
iam pridem impediatur, atque umbra tantum
earundem apud nonnullos, eosque admodum
paucos, supersit;sed « quantum labris rigandis,
non vero palato rigando », ut quidam ait°, cum
abaliis accepissemus, supernae gratiae nostram
remunerantis diligentiam auxilio contigit, ut
voti compotes fieremus longiusque in scientiis
progrediremur. Ac modo etsi sciamus quan-
topere ceteris praestemus, est tamen nobis in
deliciis discipuli vices obire omnesque nobis
proposuimus sequendos qui duces agere
valeant, idque ut omnes possint, optamus,
neque omnium esse magistri autumamus, sed
nobis quidem ipsis cognitionem veritatis a
Deo impetramus, quippe errores ei proximos
valde metuimus ac reformidamus, pro divino
beneficio habentes ab iis exsolvi. Si quis autem
nos accedat disciplinae causa, nostram in pri-
mis ignorantiam multis verbis excusantes ac
suadentes ut se potius alteri erudiendum tra-
dat, vix tandem ei, si instet atque urgeat,
morem gerimus, ne talenti, quo forte praediti
sumus, accessio atque usura a nobis repeta-
tur. Itaque cum ii simus, vereri haud licet, ne
quando a recta deflectemus via, neque id nobis
potius quam cuilibet alteri de se in metu
ponendum est. Etenim quam olim sanam
habuimus sententiam nunquam revera muta-
vimus; ad futurum vero quod attinet, spem in
Deo maximam concipimus, nunquam eum
mendacium erroremve

inducamur, poenamque tam acerbam pro pec-

permissurum, ut in

catis luamus. Quod si nonnulli et nunc et
praeterito tempore nostram sententiam haud
recte assecuti, sermonum nostrorum distorti
hiunt interpretes ac iudices, sive ex inscitia,
sive ex livore, ego iniuriarum, etsi valde
doleam, veniam facio, auctorem totius boni
deprecans, ut scientiam ac virtutem in fratrum
animos infundat.

3. Tum excogitatum mihi est quoddam huic
malo remedium, etsi minime generosum, tamen
necessarium. Nam usque dum communem
vivendi morem mihi seryandum existimavero,
indulgentia forte quadam ductus atque grato

urbanoque animo, non gloriae divitiarumve

1. ἀμοιθομένη P. — 2. πάντας LI. — 3. τὰ :

dein delevit. — 5. ὄντως LI.

a) Homer. /l. ΧΧΊΙ, 495.

te P. — αὶ Loco rpiöov prius seripserat πίστεως P, quod

ΤΙ

[328]

παρὰ τῶν ἄλλων, ϑπὸ τῆς ἄνωθεν χάριτος τὴν
ἡμετέραν ἀμειδομένης σπουδὴν ἐμπλησθῆναι τῆς
ἐπιθυμίας χαὶ μέχρι πολλοῦ τῶν ἐπιστημῶν ἐλθεῖν
ἐξεγένετο. Καὶ νῦν εἰδότες ὁπόσῳ τῶν ἄλλων
a ὡ m [73 - “2 [4 >
πλεονεκτοῦμεν, ὅμως μαθητῶν τάξιν φέροντες ἀγα-
πῶμεν καὶ πᾶσιν ἕπεσθαι βουλόμεθα τοῖς δυναμένοις
ἡγεῖσθαι, χαὶ τοῦτο δύνασθαι πᾶσιν εὐχόμεθα"
οὐδ᾽ ἀξιοῦμεν ἁπάντων εἶναι διδάσχαλοι, ἀλλ᾽ ἡμῖν
μὲν αὐτοῖς τὴν γνῶσιν τῆς ἀληθείας ζητοῦμεν ἀπὸ
k u‘
Θεοῦ, πολλὰ δεδιότες τὰς ἀγχιθύρους ταύτῃ πλάνας 10
χαὶ τρέμοντες, χαὶ δῶρον εἶναι θεῖον πιστεύοντες
τὴν τούτων ἀπαλλαγήν. Εἰ δέ τις ἡμῖν προσέλθοι
μαθητιῶν, πολλὰ πρότερον ὑπὲρ τῆς ἐν Auiv ἀγνοίας
> ΟἿ {4 \ , ΄ “ν᾿
ἀπολογησάμενοι al συμθουλεύσαντες ἑτέροις μᾶλλον
m - ,
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Ε λ , \ \ vr δ πεν ,
χοντος ταλάντου τινὸς τὴν αὔξησιν χαὶ τὸν τόχον

ἀπαιτηθῶμεν. Οὐχ ἄρα ἔξεστι δεδιέναι περὶ ἡμῖν

4 Ὁ ‘ αἱ ς er > 97, > IN 70
οὕτω διαχειμένοις, μή ποτε τῆς ὀρθῆς ἀπεπλανήθη-
μεν τοίδου ', οὐ μᾶλλον ἢ πάντα χαὶ ὁντινοῦν ὑπὲρ 20
[4 67 m v , x + c - x
ἑαυτοῦ τοῦτον ἔχειν πρέπει τὸν φόδον᾽ ἡμεῖς γὰρ χαὶ

, n_ € r 3 N Ἵ “ va
πρότερον τῆς ὑγιαινούσης ἐτυγχάνομεν δόξης καὶ

a , REBENTEER Be fre E
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εἰς Θεὸν ἀγαθαῖς ἐλπίσι τρεφόμεθα, μὴ ἄν ποθ᾽
ὑπ᾽ αὐτοῦ τῷ ψεύδει καὶ τῇ πλάνη χαταλειφθήσεσθαι 80

Ἂ Sa a Ν τὴ - e [3 INT 4 “4 ᾿
μηδ᾽ οὕτω δεινὴν τῶν ἡμαρτημένων δίκην ὑφέξειν.
Ei δ᾽ οὐ χαλῶς ἔνιοι νῦν τε χαὶ πρότερον τῆς
sent BR ΤᾺΥ ὙΝ , ῃ 3
ἡμετέρας Yang στοχάζονται xal διάστροφοι γίνον-

m € , r r \ \ , \
ται τῶν ἡμετέρων λόγων ἐξηγηταὶ χαὶ χριταί, τὸ

SHELL υ, ἐς τ Ἢ RE 2
μὲν τῆς ἀπαιδευσίας, τὸ δὲ τοῦ φθόνου ποιοῦντος,

, ‚ v [4 \ |
3 τ Γ 7
ἐγὼ TE συγγνώμην ἔχω τῷ πάθει, καίτοι λίαν ἀλγῶν
BNREXOTE ’ ’
χαὶ τοῦ πᾶν ἀγαθὸν παρέχοντος δέομαι χαὶ γνῶσιν
\ > \ - -Ὁ ἌΝ - ΕἸ - -
καὶ ἀρετὴν ταῖς τῶν ἀδελφῶν ἐνθεῖνχι ψυχαῖς.
’E ἢ Sr , NEE‘ ;
3. ᾿Επινενόηται δέ μοι xat τι πρὸς ταῦτα φάρμα-
xov, εἰ χαὶ μὴ γενναῖον, ἀλλ᾽ ἀναγχαῖον" ἕως γὰρ ἂν 8
᾿ I % , » , ͵ x = /
πολιτεύε"σθαί μοι δοχοίη, φιλανθρωπίας τινὸς ἴσως ᾿
ne ; = Ἷ
χαὶ τοῦτο ποιούσης χαὶ ψυχῆς εὐγνώμονος χαὶ πολι-
τ ἀν εν πριν ; ER, :
τιχῆς, οὐ δόξης οὐδὲ χρημάτων, ὡς αὐτὸς προήχθης͵

κατηγορεῖν, τὰ μὲν ἄλλα σιγήσω καὶ καθέξω παρ᾽
τήγορειν, τα μ ν αλλὰ σιγήσω χαὶ χαύεζω παρ

=

829]

> - [4 3 , 5. “Ὁ > ’ G
ἐμαυτῷ, καθάπερ ἰδιώτης ἰδιωτῶν Ev μέσῳ στρεφό-
μενος, Θεοῦ τινα νόμον χαὶ φιλοσοφίας τηρῶν οὐχ
ἐπιτρέποντα τοῖς τυχοῦσι περὶ τῶν θείων χαὶ ὑψηλῶν
διαλέγεσθαι, μηδὲ βούλεσθαι πείθειν τοὺς μὴ
πείθεσθαι δυναμένους, χαὶ περὶ ὧν τὸ OU πείσεις,
οὐδ΄ ἀν πείσης, ἣ παροιμία φησί! Γοσαῦτα δὲ
μόνον ὠφελεῖν τοὺς ἐμοὺς πολίτας βουλήσομαι, ὁπόσα
χαὶ ζητεῖν καὶ συνορᾶν χαὶ χατέχειν οἶδα τούτους
δυνησομένους καὶ πρὸς ἅ με “χινήσουσιν ἑκόντες
αὐτοὶ καὶ ὧν μου δεήσονται" οὐδὲ γὰρ φιλοσοφίας
μόνον χαὶ δογμάτων διδάσχαλον, ἀλλὰ χαὶ σύμθου--
λον χαὶ δικαστὴν χαὶ πρεσθευτὴν ὑπὲρ τῶν μεγίστων,
χαὶ πάντα ταῦτα wer’ ἀρετῆς, σὺν Θεῷ δ᾽ εἰρήσθω,
΄ > x > - nr Δ ΕΣ ᾿
παρέχειν ἐμαυτὸν αὐτοῖς δύναμαι, ἅπερ ἄνευ μὲν
΄ BES ες “ Ὁ παν > ΠΩΣ >

φιλοσοφίας οὔτ᾽ ἔχειν καλῶς οὔτ᾽ ἐνεργεῖν ἐστιν,
ἔξεστι δ᾽ εὐεργετεῖν ἐξ αὐτῶν καὶ πόλιν χαὶ ἔθνος
οὐχ εἰδότας φιλοσοφεῖν. ὋὉπόταν δὲ Θεοῦ μοι
φιλανθρωπευσαμένου ὃ χαὶ πᾶν ἐμποδών μοι γινό-
’ ΣᾺ δ᾽. \ ’ , 4

μενον λύταντος, ἀφεῖναι τὰ Καίσαρος Καίσαρι
χαὶ τοῖς νεχροῖς τῆς τῶν νεχρῶν παραχωρῆσαι ταφῆς
x - ΘῈΣ, x ” ’ - - m \
και πᾶσαν ἐπὶ τὸν ἢ Κύριον μεταθεῖναι βουληθῷ τὴν
“" n [3 - - ᾿- ΒΡ, ES 6 , Δ
ἐλπίδα, ἵνα τοῖς σοῖς χρήσωμαι ῥήμασι, τότε δὴ

[2 4 > ,ὔ sw , » >

τότε πάσης ἐνοχλήσεως ἔσομαι καθάπαξ ἀπηλλαγ-
μένος, προτέχων μὲν ἐμαυτῷ καὶ τοῦ προτέρου βίου

τὰ πταίσματα λογιζόμενος, πειρώμενος δὲ διαφυ-

λάττειν ἐμαυτὸν εἰς τὸ μέλλον, ἂν ἄρα τι μετὰ Θεοῦ
δυνηθῷ,, καὶ οὔτε θεραπεύειν οὐδένα, οὔθ᾽ ὑπ᾽ οὐδενὸς
θεραπεύεσθαι φροντιῶ, οὐδὲ τῆς τῶν πολλῶν ὑπολή-
\ ᾿ re a! " - m
ψεως χαὶ φήμης καὶ ὧν αὐτὸς ἀριθμεῖς φανοῦμαι
λόγον ποιούμενος" οὐ γὰρ δὴ τιμῆς ἀφορμὴν μείζονος
Kal προεδρίας χαὶ τύφου καὶ τοῦ κληθῆναι ῥαθόιτ
> ͵ ar Α ι m > ,ὔ Ἵ
τὴν ἀναχώρησιν ἔξω καὶ τὴν τῶν ἀμφίων μετάθε-
σιν, ὥσπερ ἐκ πονηρίας ἐχούσης ἀπολογίαν εἰς
El ET Ἢ 66 ᾿ - ἈΠΕ =
ἀσυγήνωστον ἐρχόμενος ὕδριν, nal τῷ δόξαι χατα-
τ προς , PRESS:
φρονεῖν " τῶν ὀλίγων ἀπολαύσεσι μειζόνων ἐνευφραν-
, »"- - ΄
θήσομαι, ἢ παρχγωρῶν ἑτέροις ἀλγήσω (εἰ γάρ μοι
τ EN 3 N ἐν ERENONEL)
ταῦτα περισπούδαστα ἦν, οὐδείς ἐστι χορός ἱερός",
d > 7: - 3737 52) 92 ,
ς οὐχ ἂν εἶχε χορυφαῖον ἐμέ, οὐδ᾽ ἕξει πάλιν

ἐθέλοντα), ἀλλ᾽ ἢ βούλομαι τὸ χοινὸν ὠφελεῖν αὐτὸς

PATR. OR. — T. XVII. — F. 2.

a) Aristoph. Plutus, 600. — b) Mat. xxıı, 21; Marc. xıı, 17; Luc. xx, 3

XVII. — GEORGII SCHOLARII RESPONSIO AD MARCUM. 167

eupidine, ut tu usque eo progressus calumnia-
ris, cetera quidem silentio premens apud me
custodiam, ut privatus inter privatos vitam
agendo, optimamque Dei ac philosophiae legem
implendo, qua haud quibuslibet fit facultas de
divinis altissimisque rebus disputandi atque
enitendi ut ii convincantur qui convinci non
possunt, de quibus in proverbio dicitur” :
« Non persuadebis, etiamsi persuadeas ».
Dabo autem operam, ut in iis tantum negotiis
popularibus meis prosim, quae ab illis et
quaeri et intelligi et capi posse sciero ac de
quibus ipsi me sponte sollicitaverint ac roga-
verint. Non enim ut philosophiae tantum ἂς
theologiae magistrum, verum etiam ut consi-
liarium, ut iudicem, ut oratorem in gravisis-
simis negotiis, eaque omnia cum laude, ut
coram Deo fatear, me ipsum eis praebere
valeo : quae munera citra quidem philosophiam
optime obire et exercere haud Jicet, illorum
vero ope viros in philosophia rudes de civitate
genteque promereri fas est. Cum autem, post
submotum a Deo pro sua in me misericordia
quodlibet impedimentum, quae Caesaris sunt,
Caesari. relinguere” mortuisque mortuorum
sepulturam remittere‘, spe omni in Domino
reposita, mihi libuerit, ut tuis utar verbis, tunc
vero, tunc qualibet molestia omnino vacuus,
mihi quidem ipse attendens vitaeque praeteri-
tae noxas recolligens, enitar ut a malo me
defendam in futurum, si quid Deo iuvante
potero, quin ullo modo aut alium sanare aut
ab alio sanari studeam, curamve geram ut
aliquid inter homines existimationis et famae
et earum rerum quas recenses mihi colligam.
Non enim videlicet ut maiorem nanciscar
honorem et dignitatem et fastum, aut ut nun-
cuper rabbi, e medio secedam vestemque
mutabo, ac si de malorum consortio excusa-
tione minime vacuo ad insolentiam transirem
nulla venia dignam, atque minora specie tenus
despiciens maiorum voluptatibus perfruar,
vel aegre aliis concedam : nam si haec mihi
curae forent, nullus est sacer chorus, qui
me praecentorem non haberet neve rursus
habiturus sit, si voluero. Sed consilium mihi
est et rei publicae prodesse, quin ipse grave
damnum perferam, et vota non solvere quae
semel nuncupavero, et fastum minime quae-

1. φησίν L. — 2. οὐ I. — 3. θεῷ μοι φιλχανθρυπευημένου P. — 4. καίσσαρος καίσσαρι L. — 5. τὸν ὁπ]. ἴ,.
— 6. ῥήμασιν LI. — 7. ῥαμδί L. — 8. ῬΙῸ ἐχούσης seripserat ἐσχάτης P, quod delevitl, addito ἐχούσης
ad oram inferiorem. Vocem supra lineam habet I. — 9. ἱερός om. I.

. — Ὁ) Mat. vıı, 22.
32

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468 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

rere ubi semel me demisero : quippe perar-
duum est, quod qui dignitates honoresque
obtinuerit, de abiectione recogitet, nisi forte
vir sit generosissimo animo atque eiusmodi,
quem Aristoteles vocat heroicum ac plane
divinum‘.

4. Hac ego via incedendo in pacem cum
omnibus veniam, quae efficiet, ut iurgio cum
nemine contendam. Hanc spero et Deo ipsi
acceptam fore, qui pacis nomen sibi vindicat”.
Verum enimvero, si quando certandum ac col-
luctandum fuerit, veritatisque iura, si contice-
scant, in discrimen inciderint, atque una pericli-
tetur aliquis, si illa tacuero, turpiterque missas
fecero coronas ex confessione reportandas, et
insidias proximis struxero, tum equidem nequa-
quam in otio considam tacitus, sed fronte
aperta, ardore gaudioque referta, veritatem
palam ac libere dicam, quin honoris aut mu-
nerum aut alterius cuiuslibet eiusmodi rei
eandem deseram, aut minis commotus pedem
referam, aut ignave fugiam, sed gradum si-
stens veraque propugnans dogmata, quicquid
subeundum fuerit, ultro perferam. Nam si ea
urgeat necessitas, et silere turpe fuerit et loqui
coronas subministraverit. At vero usque dum
nihil tale fuerit, sed quasi ludentes in negotiis
minime ludicris de divinis verba fecerimus,
pro quo quisque appetitu cietur, ea quae Dei
sunt nequaquam secundum Deum perpen-
dentes, silentium ego censeo rem esse omnium
praestantissimam. Quare valde me paenitet
quod multa hactenus inopportune dixerim, ex
quibus utilitati quidem nemini, offensioni vero
me fuisse probe scio haud paucis, qui meos
nacti sermones ac suo quisque arbitratu acci-
pientes, duplicem quamdam a me diversamque
de divinis teneri sententiam existimarunt,
meumque animum quod facilius iactaretur
accusarunt. Ac scio quidem me haud ullam
huiusmodi scandali redditurum esse rationem,

quippe cum non quod ipse male dixerim, sed

ὀλίγα βλαπτόμενος, ἢ μὴ σαλεύειν τὰς ὑποσχέσεις,

’ 1 7 ie δὲ "Ὁ " e
ἐπαγγειλάμενος ἅπαξ, μηδὲ τῦφον ζητεῖν, ἅπαξ
ταπεινωθείς, ἐπεὶ χαλεπόν ἐστιν εἰς βαθμοὺς ἐλθόντα

χαὶ προεδρίας μεμνῆσθαι τῆς ταπεινώσεως, ἂν μή

, FR | ned 4 ne ὶ; ὃ
πού τις ὧν ' τυγχάνῃ γενναιοτάτης ψυχῆς καὶ ἣν 5
Ἀριστοτέλης φησὶν ἡρωϊκήν τε χαὶ θείαν,

4. Διὰ ταύτης ἐγὼ τῆς ὁδοῦ πρὸς τὴν μετὰ

, 535. τ >, newer , \
πάντων εἰρήνην ἀφίξομαι" αὕτη me ποιήσει πρὸς
οὐδένα διαπληχτίζεσθαι: ταύτην ἐλπίζω χαὶ Θεὸν
5 ’ 3 x Ὁ DIR: ’‚
ἐπαινέσεσθαι, τὸ τῆς εἰρήνης προσοιχειούμενον

» [4 , >

7 ς \ x 4 > ι
ονομα. Οὐ UNY, OTOTAV ἀγὼν χαι στάδιον Ἢ, χαι

x

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χινδυνεύῃ 1 μὲν, τὰ τῆς ἀληθείας σιγώμενα, συγ-
» , 5 ar .« 6 ν᾽ x x x
χινδυνεύν ἢ δέ τις σιγῶν" αὐτὰ χαὶ προδιδοὺς
αἰσχρῶς ἴ τοὺς ἐκ τῆς ὁμολογίας στεφάνους χαὶ τοῖς

\ ,

πλησίον ἐπιδουλεύων, χαθεδοῦμαι δὴ χαὶ τότε

᾽

λέγων οὐδέν, ἀλλ᾽ ἀναχεχαλυμμένῳ προσώπῳ καὶ

ζήλου χαὶ γαρᾶς γέμοντι παρρησιάσομαι τὴν

3

΄ Ἂν ΝΜ Ὁ 5 Ν , 8 a
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37 Tr ᾿ ; ἢ ;
δώρων, οὔτ᾽ ἄλλου τινὸς ὁμοίου ταύτην προήησομαι,

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οὐδ᾽ δποχωρήσω ταῖς ἀπειλαῖς, οὐδὲ φευξοῦμαι
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ὃ , a 5. as θ ne Ἧς 3 ᾿

όγμασιν, ὅ τι ἂν δέοι παθεῖν ὑποστήσομαι" τοιαύτης

\ > ’ « , \ x - 2} x x x
γὰρ ἀνάγκης ὑπούσης, χαὶ τὸ σιγᾶν αἰσχρὸν xal τὸ
λέγειν στεφάνων αἴτιον ἔσται. “Ἕως δ᾽ ἂν οὐδὲν ἢ

Du > „4 Σ > - y x
τοιοῦτον, ἀλλ᾽ ὥσπερ ἐν οὗ παιχτοῖς παίζοντες τοὺς
περὶ τῶν θείων λόγους ποιώμεθα ὃ, ὑφ᾽ ὅτου τύχοι !0
πάθους κινούμενος ἕχαστος, χαὶ τὰ τοῦ Θεοῦ μὴ
χατὰ Θεὸν ἐξετάζωμεν, σιωπὴν ἐγὼ νομίζω τὸ
πάντων χάλλιστον εἶναι. Οὗ δὴ χάριν καὶ πολλά μοι

ἮΞ 23% τῆς Ὁ “" {| Io oz x x
μετεμέλησεν ἄχρι τοῦ voyl! πολλῶν παρὰ xatpov
3 ΄, are: > \ \ » m
εἰρημένων, ἐξ ὧν οὐδενὶ μὲν ἀγαθοῦ τινος, σχαν-
δάλου δὲ οὐχ ὀλίγοις αἴτιος "2 οἷδα γεγενημένος, ol τῶν
ἐμῶν λαβόμενοι λό αἱ πρὸς τὸ σφίσιν ἀρέσχον.
[ ᾿αθόμενοι λόγων καὶ πρὸς τὸ σφίσιν ἀρέσχον
ἕχαστος ἐχλαῤόμενοι, κἀμὲ διπλῆν τινα χαὶ ποιχί-
λην 13. περὶ τῶν θείων γνώμην !? ἔχειν "5 ἐνόμισαν

Ve ς en
χαὶ τῆς ἐμῆς ψυ, ἧς ὡς ῥα" δίως ῥιπιζομένης κατηγο-
ρήκασι"δ, Καὶ οἶδα μὲν τοῦ τοιούτου σχανδάλου

ns ’ ὩΣ
μηδένα λόγον ὀφείλων, εἴπερ οὐχ ἐξ ὧν αὐτὸς "Τ

1. Post ὧν sceripserat γε L, quod postea delevit. — 2. τῆς P. — 3. ἐπαινέσασθαι E. — 4. χινϑυνεύει P.

5. συγχυυδυνεύει P : συγχινδεύη L. — 6. σιγὼν L. — 7. αἰσχροῖς P. — 8. ἐπαγγελομένης L. — 9. ποιούμεθα P.
— 10. τύχη P. — 11. τουνῦν P. — 12. ed ante οἵδα add. L. — 13. ποιχίλλην L. — 14. Om. P. — 15. Om.
LI, sed add. editor Lampros ante γνώμην. — 16. κατηγορήχασιν BE. — 17. αὐτοὶ E, editoris ἀδλεψίᾳ.

a) Aristot., Ethiea Nicomachea, VIII, 1. — b) Phil. ıv, 9.

[391]
χαχῶς ἔλεγον, ἀλλ᾽ ἐξ ὧν αὐτοὶ χαχῶς ἐξηγοῦντο,
- [4 \ vw > RAN ,ὔ
τοῦτο συνέδαινε, χαὶ εἴπερ οὐχ ἤδεσαν διακρίνειν

ῃ

᾽ ’ EUREN 6 \ , ec ΄ 1
οἰχονομίαν TE KARL ἀχοιθειαν χαὶ τούτων ξχατέρους

’ \ x - , 727 ’
χαιρούς, χαὶ διὰ τοῦτο τοῖς εἰδόσι διχχρίνειν
ἐμέμφοντο: σχέτλιοι, ὅτι χαὶ χατὰ τῶν ἀνεπι-

᾿ ΡΞ Ὁ ‚ \ > Fi ar
λήπτων 5 οὕτω χωροῦσιν. Τίς γὰρ οὐχ olde πολλὰ
τοιαῦτα παρά τε τοῦ χοινοῦ διδασχάλου χαὶ νομο-
θέτου " χαὶ τῶν αὐτοῦ μαθητῶν εἰρῆσθαί τε χαὶ
πεπράχθαι, ἐν οἷς οὐκ ἐλάττονος ἀχριθείας εἶναι
δοχεῖ τὰ οἰχονομούμενα τῷ γε πρὸς τὸν τῆς olxovo-
μίας ἀφορῶντι σχοπόν, ἐπεὶ χαὶ μάχαιραν ἦλθε
βαλεῖν εἰς τὴν γῆν, ἀλλ᾽ εἰρήνης ἕνεκα, εἰρήνης ἣν
ἀφίει τοῖς μαθηταῖς σωματιχῶς ὁ αὐτοὺς ἀπολείπων.
ε " - , SRH, , RS
H γὰρ δοχοῦσα πρότερον εἰρήνη πόλεμος ἣν δήπου

καὶ στάσις χαὶ σύγχυσις.

EN

ΗΠ er . -
5. Οἰδα μὲν οὖν ὅπερ εἶπον, χαὶ πέπεισμαι τοῦ

, N ’ v
τοιούτου σχανδάλου μηδενὶ γεγενημένος αἴτιος

θ Τα > ») ἀλλ᾽ ul] A 5 * ’
χαθάπαξ αὐτός, & ηὐξαυην" ἂν παντάπασι
’ m [
διαγενέσθαι σιγῶν, ἵνα μὴ μόνον αἰτίαν, ἀλλ᾽ οὐδὲ
, 3. δ > -Ὁ- Lan 6 Ξ ,
πρόφασιν αἰτίας ἐμαυτῷ συνήδειν ἡ παρασχομένῳ.
Νὴ τοίνυν τὰ ἀδεὰ δέδιθι, μηδὲ γόμιζέ μοι τῶν
[4 τ ,
τοιούτων πολὺν εἶναι λόγον λοιπόν᾽ οὔτε γὰρ ἐπὶ τὰς
> , ΑΝ ΣΝ A ὦ 7 πΝ
ἄχρότητας, OUT ἐπὶ τὴν μεσότητα τινὰ τῶν
ΕΣ 5 ; λυ ΕΝ ἢ
πάντων ἀγειν πειράσομαι, διότι μένειν ἐφ᾽ ἅσυχίας
δος er, BER: j =
καὶ πρὸς μηδένα λόγον περὶ τῶν τοιούτων ποιεῖσθαι,
ὅτι μὴ πᾶσα ἀνάγκη, ποοήσημαι, 004 ὅ Ἴ
u yan, προήρημαι, οὐχ ὅτι πάσης
Er v 5 ER Yoraı 3 \
μεσότητος ἔχω χατηγορεῖν, ἐπεὶ χαὶ τὴν ἀληθινὴν
, “᾿ - ec —
πίστιν ἰουδαϊσμοῦ καὶ ἑλληνισμοῦ μεταξὺ τιθέντα
x - 7 ’
τὸν θεῖον οἰδα Tpnyoptov, μοναρχίας δηλαδὴ χαὶ
“Ἴ n >
πολυθεΐας, χαὶ τὴν Σαῤελλίου χαὶ ᾿Δρείου δόξαν er
D 4
διαμέτρου λέγοντα τυγχάνειν χαχά, ὥσπερ ἀσῳτίαν
,΄ τὴ " »“ἢ »
δήπου χαὶ φειδωλίαν, τὸ δὲ παρὰ τοῖς ὀρθοδόξοις
en;

Χρατῆσαν δόγμα, μεσότητα᾽ χαὶ πολλὰς ἂν ἔχοι τις
, = “-
λέγειν ἐπαινουμένας τε καὶ τιμωμένας παρὰ τῶν

sv -
διδασχάλων ἐν τοῖς θείοις μεσότητας" εἰ γὰρ
, . Hr
ἀληθείας χαὶ 8 ψεύδους, ὡς αὐτὸς φής, μέσον οὐδέν
> ῃ { \ - m > - G \
ἔστι", χαίτοι καὶ τοῦτο πολλῶν ἀποριῶν γέμει χαὶ
΄ \ m - -Ὁ -
ζητημάτων παρὰ πᾶσι τοῖς τὰ τοιαῦτα σοφοῖς,
uw) - ᾿ \ m
ἀλλὰ τῶν περι τὰ τῆς ἀληθείας ῥήματα συνιστα

, rm Ἄ BL,
μένων δοξῶν, ἂν ψευδεῖς ὦσι χαὶ ἀντικείμεναι, τὴν

.

XVII. — GEORGII SCHOLARII RESPONSIO AD MARCUM. 469

quod ipsi male intellexerint, id acciderit, et
quod temperamentum a summo iure atque
alterutrius tempora dignoscere haud valeant,
illosque vituperent qui eadem dignoscere
norint : miseri, qui in viros nulli reprehensioni
obnoxios ita invehuntur. Quis enim ignorat,
quin multa eiusmodi tum a communi magistro
ac legislatore tum ab eius discipulis et dicta et
acta fuerint, unde apparet non minus inesse
ius iis quae ex accommodatione fiunt, si quem
ad finem accommodatio fiat consideremus :
nam gladium utique venit mittere in terram‘*,
at pacis gratia, pacis quam discipulis suis
reliquit"” corpore ab eis discessurus. Quae
enim antea pax videbatur, bellum profecto
fuit et discordia et confusio.

5. Itaque scio quae dixerim, ac plane confido
nemini me istius scandali causae omnino
fuisse; at prorsus me siluisse vellem, ne mihi
conscius sim, me etsi non causam, at ne cau-
sae quidem praebuisse. Ergo ne
metuas ubi nihil est metuendum, neve putes
ea mihi fore magnae in posterum curae : non
enim ad summitates nec ad medietatem quem-
vis adducere conabor, quia in otio vivere,
quin ad ullum de eiusmodi negotiis verba
faciam, nisi necesse omnino fuerit, propositum
mihi est, non quin ipse quamlibet medietatem
vituperem, cum probe sciam, ipsam veram
fidem mediam inter iudaismum ac gentilismum
a divo Gregorio poni°, nimirum inter unius
principatum et multorum deorum copiam,

speciem

Sabelliique et Arii sententias ab eodem dici
mala ex diametro opposita", ut Juxuriam sci-
licet et parsimoniam, dum doctrina, quae apud
orthodoxos obtinet, in medio stat. Ac multas
quidem in divinis medietates quivis percen-
seat, quae a doctis laudantur et in honore
habentur. Si enim inter veritatem ac menda-
cium, ut tu dicis, nihil est medium, quamquam
res est admodum controversa et plena dispu-
tationum inter omnes harum rerum peritos, at
certe si sententiae, cum de veritate stabilienda
sermo est, falsae sint et oppositae, veram sen-
tentiam par omnino erit eam definire quae

1. ἑχατέρας L. — 2. ἐπιλήπτων LP; at L add. av supra lineam. — 3. νομοθέτου χαὶ διδασχάλου P. —
4. σωματιχοὺς E. —5. εὐξάμην L. — 6. συνήδην P. — 7. τινὰ om. E. — 8. Om. P. — 9. ἐστιν L.

a) Mat. x, 34. — b) Ioan. χιν, 27. — c) P. @., t. 36, c. 230 B et 628 C. — Ὅς ἀς ἴς ΟἸδο, δ. 988. ἈΝ

292v,

ἽΝ νυ + Ὑν
ς Ex
Kr

e.

470 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

media fuerit atque eo ipso vera. Itaque non
quin medietatem fugiam, sed quod silentium
mihi servandum statuerim, nullam amplector
medietatem. At vero si quando tempus esse
perspexero, ut silentii solvam legem, tunc
demum, tunc quae de divinis diuturno studio
ac Deo iuvante seposita et recondita habuero,
palam utique proferam, licet tibi, licet papae
molestus futurus sim, licet incommoda quae-
que oporteat me pati.

XVII:

MARCI EPHESII EPISTOLA AD GEORGIUM PRESBYTERUM
METHONENSEM CONTRA RITUS ECCLESIAE ROMANAE.

Paris. 1218 EIUSDEM EPHESII EPISTOLA AD PRES-

at:

45%.

BYTERUM QUEMDAM GEORGIUM NO-
MINE METHONEM MISSA.

1. Honorandissime presbyter et nobis in
Christo dilectissime frater domne Georgi, pre-
cor Deum ut sospes sit sanctitas tua et in om-
nibus optime se habeat : illo miserante et ipse
satis bene valeo,

1. ἐνεστησαμένην E, per errorem profecto editoris. — 2. ὁτοιοῦν P. — 3. Titulus : om. V :

πρὺς πρεσθύτερον ἱερέα Γεώργιον M : ἐπιστολὴ τοῦ ἁγιωτάτον μητροπολίτου Ἐφέσου xp Μάρχου τοῦ Εὐγενιχοῦ

πρός τινα πρεσδύτερον Γεώργιον, ἐν Μεθώνη O :
Γεώργιον πρεσδύτερον S, qui in editis addit :
4. ἐντιμώτατε A. — 5. χήρη V. — 6. ὑγιαίνη VS:

a) Atheniensis 652, f. 8-9 (= A). — Mediolanen-
sis Ambrosianus 653, f. 6-7 (= M). — Parisinus
1218, f, 45-4559 (= P).— Oltobonianus 418, f. 219Y°-
220, in quo pars tantum epistolae habetur (= ΟἹ.
— Edilio, quam ope codieis Dionysiani in monte
Atho typis mandavit Gonstantinus Simonides, fa-
mosus ille falsarius, ad calceem operum Nicolai
Methonensis (Londini, 1858), p. 211-214. Eam repe-
tiit Ioannes Draeseke in Zeitschrift für Kirchen-
geschickte, t. 12 (1891), p. 108-112 (= 5). — Vali-
canus Palatinus latinus 604, in quo exstat illa
epistola, sed in varia segmenta dissecta, adiecta

τοῦ αὐτοῦ ἐπιστολή P : τοῦ αὐτοῦ χὺρ Μάρχου ἐπιστολὴ πρὸς
τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Μάρχου ἀρχ. "Ep. ἐπιστ. χτλ. —
ὑγειαίνη Ο. — 7. ἔχει Ο. --- 8. οὗ τῷ — σώματι om. V,
quorum loco habet : « et post paucissima ». — 9. ὑγειαίνω Ὁ.

[389]

ΕἸ

ἀληθὴ δόξαν μέσην χαὶ ἀληθῇ διὰ τοῦτο δίκαιον
4 ! > ͵ x x \ ’

πάντως ὁρίζεσθαι, ---- οὐ τοίνυν διὰ τὸ τὴν μεσότητα

φεύγειν, ἀλλὰ δι᾿ ἣν ἐνεστησάμην ' σιγήν, οὐδεμιᾷ

dh, , « , } un \
συντρέλω μεσότητι. ὋὉ πόταν δὲ χαιρὸν ἴδω τὸν

’ ΄ x τω - \ m
θείων συνειλεγμένα χαὶ σπουδὴ μαχρᾷ χαὶ Θεοῦ

4 j4 U > 3 a , ar ως
χάριτι προθήσω πάντως εἰς μέσον, χἂν σοί, κἂν τῷ

’ IA x Tee‘ 3,087 a “ δ -- 2 δέ
πάπα μέλλω δοχεῖν ἀηδής, κἂν πᾶν ὁτιοῦν 5 den με

πάσχειν.

+ ΤΟΥ ΑΥ̓ΤΟΥ͂ ἜΦΕΣΟΥ ἘΠΙΣΤΌΛΗ 1
ΠΡῸΣ ΤΙΝᾺ IPESBYTEPON ΓΕΏΡΓΙΟΝ
TOYNOMA ἘΝ ΤῊ MEOQNH ΣΤΆΛΕΙΣΑ..

1. ᾿Εντιμότατε ! πρεσδύτερε καὶ ἡμῖν ἐν Χριστῷ
ποθεινότατε ἀδελφὲ Kup? Tempyıe, τοῦ Θεοῦ δέομαι
ὅπως ὑγιαίνοι ὃ ἣ ἁγιωσύνη σου καὶ ἐπὶ πᾶσι χαλῶς 4
ἔχοι 1: οὗ ὃ τῷ ἐλέει καὶ αὐτὸς ὑγιαίνω ᾽ μετρίως

τῷ σώματι.

τοῦ αὐτοῦ

eonfutatione Andreae Colossensis in forma αἰδιοσί,
ad eives Methonenses. Quae segmenta in meos
usus pro sua humanitate contulit vir eximius
Ioannes Mercali, bibliothecae Vaticanae praefeelus
(= V). Translationem latinam ab Andrea ador-
nalam in multis retractavi, quo pressius ad textum
graecum accommodaretur. Item habetur haec epi-
stola in aliis codieibus quos conferre haud licuit,
nimirum : Matritensi 77, f. 326” (apud Iriarte, ᾿
p- 285); Oxoniensi-Laudiano 73, f. 76°; Romano-
Angelico 57 (A. 4.1), f. 193-195.

[333]

Τὴν γραφήν σου δεξάμενος, λύπης οὐ φορητῆς
ἐπληρώθην ! μαθὼν ? ἐξ αὐτῆς, ὅτι οἱ ἢ τὴν ἄζυμον

-.“.- -Ὸ- x u
χαὶ νεχρὰν θυσίαν ἰουδαϊκῶς ἱερουργοῦντες χαὶ τῇ

σχιὰ τοῦ νόμου παραχαθήμενοι τολμῶσιν ἐγχαλεῖν
5 ἡμῖν χαὶ μέμφεσθαι περὶ τῶν ὑφ᾽ ἡμῶν τελουμένων
Bee. Re 5 ᾿
ἐν τῇ ἱερᾷ λειτουργίᾳ, ἀγνοοῦντες ol τάλανες, ἅτε
ὑπὸ τοῦ τύφου τετυφλωμένοι, ὅτι πάντων τῶν up’
᾿ς ἡμῶν τελουμένων χαὶ γιγνομένων T ἐγγράφους τὰς
» ‚ v ca =. \ ἡ - [4 -
ἀποδείξεις ἔχομεν, ὅτι" χατὰ πάντα τοῖς ἱεροῖς
10 διδασχάλοις ἀχολουθοῦμεν χαὶ ταῖς ἀποστολιχαῖς
ἄνωθεν παραδύσεσι ἢ. Λέγει γὰρ ὃ θεοφόρος χαὶ
ὁμολογητὴς Μάξιμος ἐν τῇ ἐξηγήσει ὃ τῆς ἱερᾶς
λειτουργίας, As h ἐπιγραφή" Περὶ τοῦ τίνων
ἘΞ x NR ee γουὰ ser
σύμθολα Ta κατὰ τὴν ἀγίαν ἐχχλησίαν ἐπὶ
15 τῆς θείας συνάξεως ὃ τελούμενα χαθέστη-
κεν "Ὁ, " ἐν χεφαλαίῳ οὗ ἣ ἐπιγραφή" Τίνων ''
ax sen “u ΄ -» ca
εἰσὶ ovubola ἡ TE πρώτη τῆς ἁγίας συν-
D a = x
ἄξεως "2 εἴσοδος καὶ ta!” μετ᾽ αὐτὴν τελούμενα,
τοιαῦτα ῥητῶς" « ἣν μὲν πρώτην εἰς τὴν ἁγίαν
80 « ἐἐχχλησίαν τοῦ ἀρχιερέως χατὰ τὴν ἱερὰν σύναξιν
« εἴσοδον 'Γ τῆς πρώτης τοῦ Υἱοῦ τοῦ Θεοῦ χαὶ

« Σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ διὰ σαρχὸς εἰς

« τὸν χόσμον τοῦτον παρουσίας τύπον "" χαὶ εἰχόνα
« φέρειν ὃ λόγος διδάσχει, δι’ ἧς τὴν δουλωθεῖσαν
a 3 ET = 3 a
3 «τῇ φθορᾷ χαὶ πραθεῖσαν ὑφ᾽ ἑαυτῆς τῷ θανάτῳ
x Ὁ ε Δ x ’ m
« διὰ τῆς ἁμαρτίας χαὶ βασιλευομένην τυραννιχῶς
« ὑπὸ τοῦ διαόλου τῶν ἀνθρώπων φύσιν "΄ ἐλευ-
’ \ , m e \
« θερώσας τε χαὶ λυτρωσάμενος, πᾶσαν τὴν ὑπὲρ
« αὐτῆς [7 ὀφειλὴν ὡς ὑπεύθυνος ἀποδοὺς !d ὁ
30 « ἀνεύθυνος καὶ ἀναμάρτητος, πάλιν πρὸς τὴν ἐξ

A} 4 m , , € \
« ἀρχῆς ἐπανήγαγε τῆς βασιλείας χάριν, ἑαυτὸν

λύτρον ὑπὲρ ἡμῶν 19 δοὺς χαὶ ἀντάλλαγμα ?0 χαὶ
᾿ς «τῶν ἡμετέρων φθοροποιῶν παθημάτων τὸ ζωο-
« ποιὸν αὐτοῦ πάθος ἀντιδοὺς παιώνιον 2! ἄχος χαὶ
80 « παντὸς τοῦ χόσμου σωτήριον" μεθ᾽ ἣν παρουσίαν
an εἰς οὐρανοὺς 22 αὐτοῦ χαὶ τὸν ὑπερουράνιον

;
« θρόνον ἀνάδχσίς τε καὶ ἀποχατάστασις συμόο-

XVII. -- MARCI EPHESII EPISTOLA AD GEORGIUM. 471

Acceptis litteris tuis, intolerabili dolore
affectus sum, edoctus per illas quod qui
azymum et mortuum sacrificium iudaice offe-
runt et umbrae legis assident, audeant nobis
exprobrare et obiicere ritus a nobis in sacra
missa adhibitos : ignorant infelices, utpote
superbia obcaecati, nihil a nobis perfici ac
fieri, quin scriptas habeamus probationes
quoniam in omnibus sacros doctores et pristi-
nas apostolorum traditiones sequimur. Etenim
deifer ille et confessor Maximus, in sacrae
missae commentario quod inscribitur * : Quo-
rum signa sint, quae in sancta ecclesia, dum
divina habetur synaxis, peraguntur, in capite

cui titulus” : Quorum symbola sint tum prior * f. 454V.

sanclae synaxeos introitus, tum quae post ipsum
frunt, haec diserte dicit : « Priorem pontificis
« in ecclesiam introitum, dum sancta celebra-
« tur synaxis, illius adventus, quo

« Filius Dei ac Salvator noster Christus lesus,

primi

« assumpta carne, in mundum istum intravit,
« similitudinem imaginemque referre ipsa
« ratio docet; vi cuius humanum genus cor-
« ruptioni deditum, sponteque morti per pecca-
« tum venditum ac tyrannico diaboli imperio
« subactum, liberans atque redimens, omni
« quo illud tenebatur exsoluto debito, ac si
« huius reus esset, qui cuiuslibet reatus pec-
« cative expers erat, iterum ad pristinam regni
« gratiam reduxit, ubi se ipse pro nobis
« redemptionis pretium dedisset et commuta-
« tionem, proque exitiosis nostris passionibus
« vivificam passionem suam veluti medicina-
« lem curam, qua totius mundi salus parare-
« tur rependisset. A quo deinceps adventu,

« eius in caelos ac supercaelestem thronum

1. ἐπληρώθημεναθὼν V, sed v in u emendato; aliis verbis ἐπληρώθημε μαθών ex ἐπληρώθημεν αθών. —

2. μαθὸν M. — 3.01: ἡ 5. — 4. τελουμένων xal γιγνομένων solus habet V, sed in APS γινομένων
legitur, in M vero τελουμένων, eX quo coniicere licet duas illas voces re ipsa ab auetore adhibitas fuisse.
— 5. χαὶ ὅτι V.— 6. παραδώσεσι V : παραδόσεσιν Ο. --- 7. ὁμολογιτὴς Μ. --- 8. ἐξηγήση Μ. — 9. συντάξεως
P. — 10. τελούμενα χαθέστηχεν --- τῆς ἁγίας συνάξεω: om. M. — 11. τίνων : περὶ τοῦ τίνων σύμθολα χαὶ τίνων
Υ. ---Ἰ5. συνάξεως : hie desinit codex O, reliquis prorsus omissis. — 13. τὰ : χατὰ P. — 14. εἴσοδον συν.
P. — 15. τόπον M. — 16. τὴν φύσιν MPS. — 17. αὐτῆς : ἡμῶν V. — 18. δοὺς χατὰ τὴν ἱ. V. — 19. ὑπὲρ ἡμῶν
om. P. — 20. ἀντάλαγμα AM. — 21. παιόνειον S. — 22. εἰς τοὺς ode. P.

a) P. @., t. 91, c. 657. — b) Ibid., c. 688.

472 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

« ascensus postliminioque reditus, per ingres-
« sum pontificis in sacrarium eiusque in sedem
« sacerdotalem ascensus, symbolice figuratur ».

2. Atque haec sanctus ille de primo introitu
dicit. De altero autem, qui etiam znaior nomi-
natur, in capite quod inscribitur* : Ouid sanc-
torum mysteriorum introitus significet, haec
habet
« mysteriorum introitus,

« Sanctorum autem ac venerabilium
initium est atque
« exordium futurae in caelis novae doctrinae
« de Dei in nos dispensatione, mysteriique
« nostrae salutis, quod in adytis divinae occul-
« tationis latet, manifestatio. Ait namque Deus
« ac Verbum ad discipulos suos" : Non bibam
« amodo de hoc genimine vitis usque in diem
« illum, cum illud bibam vobiscum novum in
« regno Patris mei ». Audis quo pacto divina

oblata vel ante consecrationem sancta et vene-
rabilia mysteria vocat magister? Ac recte
quidem. Rex enim quispiam dicitur antequam
in regem coronetur, praesertim cum ad coro-
nam suscipiendam iam- accedit satellitibus
honoribusque auctus; rex quoque dicitur regis
effigies, itemque honoratur et adoratur. Pari
ratione divina munera, antequam transmuten-
tur, a nobis dicuntur corporis sanguinisque
Dominici typum imaginemque referre. Unde
et magnus Basilius in sacra missa antitypa
ipsa appellat. « Offerentes, inquit‘, antitypa
« pretiosi corporis et sanguinis Christi tui ».
Ouid igitur inepti agimus, dum ea cum honore
praemittimus et suscipimus, quae iam Deo
oblata ac dedita cum sacrificium tum hostia
effecta sunt, ipsique offeruntur per adventum
Spiritus sancti consecranda? At ii qui culicem
excolant, camelum autem glutiunt", forsitan nos
de sacris imaginibus accusabunt, quod eas
adoremus, cum eae non sint ipsa archetypa,
sed horum exempla. Id enim fuerit eorum

>

ἘΜΩ͂Ν
[334]
« λικῶς τυποῦται διὰ τῆς ἐν τῷ ἱερατείῳ | τοῦ
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« ἱερατικὸν ? ἀναθάσεως ».
2. Ταῦτα μὲν ὃ ἅγιος περὶ τῆς πρώτης εἰσόδου
φησί. Περὶ 823 τῆς δευτέρας αὖθις, τῆς καὶ μεγά-
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\ [£ x x Ὁ Ὁ x -
σεπτὰ μυστήρια χαὶ πρὸ τοῦ τελειωθῆναι τὰ θεῖα
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= [2 \ - NEE x er -Ὁ er
ἀποσῴζειν τὰ Hein δῶρα πρὸ τοῦ τελειωθῆναι τοῦ
Δεσποτιχοῦ σώματος χαὶ αἵματος. “Ὅθεν χαὶ 6
L I, B [λ 3 u 1: "-Ὁ- %r ’ > ͵
μέγας βασίλειος ἐν τῇ ἱερᾷ λειτουργίᾳ ἀντίτυπα
-Ὡ - [4 Ρ. ͵ Α
ταῦτα χαλεῖ. « Προθέντες » γάρ φησι « τὰ
« ἀντίτυπα τοῦ τιμίου σώματος χαὶ αἵματος τοῦ
« Χριστοῦ σου ». Τί οὖν ποιοῦμεν ἄτοπον, εἰ μετὰ
τιμῆς προπέμπομεν καὶ ὑποδεχόμεθα 13 ταῦτα, τὰ
2,14
ἤδη
᾿ re Ἐπὶ ἢ RL ERS
θυσία χαὶ δῶρα "ἢ γενόμενα "ὃ χαὶ πρὸς τὸ τελειω-

τῷ Θεῷ ἀνατεθέντα χαὶ ἀφιερωθέντα χαὶ

θῆναι διὰ τῆς τοῦ ἁγίου Πνεύματος ἐπιφοιτήσεως
προσφερόμενα; AAN οἱ διυλίζοντες τὸν χώ-
γνώωπα, τὴν δὲ κάμηλον καταπίνοντες, τάχα χαὶ
17

ὖ ΠῚ 3.4 οι 5» ΄ ΡῚ
περὶ τῶν ἁγίων εἰχόνων [7 ἡμῖν ἐγχαλέσουσιν, ὅτι

m 2 > Δ 18 δ. 393 ες ΤΠ I)
προσχύνουμεν αὐτὰς, EMELON μὴ εἰσὶν αὐτὰ τὰ

1. ἱερατίω M. — 2. ἀρχιερατικὸν V. --- 3. δὲ om. V. — ἡ, σημένει A. — 5. μυστηρίων εἴσοδος --- τῶν ἁγίων

om. M. — 6. χαὶ νῆς Μ. — 7. τῆς θείας χρυφιότητος :

χρυφιότητος᾽ τῆς θείας φημί V. — 8. πίομαι AMV. —

9. μεθ᾿ ἡμῶν PV. --- 10. δωρυφορούμενος V. — 11. Βασιλεὺς γὰρ λέγ. Ῥ. — 12. τιμεῖται Μ. --- 13. ὑποδεχώμεθα

V.— 1΄. τὰ εἴδη P. — 15. χαὶ θυσίᾳ δῶρα S. — 16. γιγνόμενα V. --- 17, καὶ τῆς τῶν ἁγίων εἰχόνων τιμῆς ἡμῖν

ἔγχαλ. V. — 18. ἐπειδὴ : ἐπεὶ V. — 19. τὰ : καὶ M.

8) Ibid., ©. 693.
— d) Mat. xxıı, 24.

- b) Mat. xxvs, 29. — ec) Apud Brightman, Eastern Liturgies, Oxonii, 1896, p. 406.

[335]

πρωτότυπα |, ἀλλ᾽ εἰκόνες ἐχείνων' εἴη γὰο ἂν
x - Ὁ FILE, 9 vr BEN m
χαὶ τοῦτο τῆς αὐτῶν 2 ἀπονοίας ἄξιον. Καὶ ταῦτα
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βεδήλου μὴ

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m BEE, 5.2 , στ \
τουντες΄ οἱ ἄνᾶμεσον αγίου xat

πες - ΠΤ ἐν ς art a Ren
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βούλονται πατεῖν οὐ πεφρίχασι 15, Τοσοῦτον οἴδασι
τιμᾶν τὰ ἑχυτῶν ἅγιχ! Εἶτα χαὶ Muiv ἐγχαλοῦσι;
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3 x Ξ ΗΕ =
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\ -
τὰ θεῖα Μαξίμου, ὅτι ἢ μὲν πρώτη εἴσοδος τὴν
»
πρώτην διὰ σαρχὸς παρουσίαν εἰς τὸν χόσμον
τοῦτον 19 τοῦ Δεσπότυυ δηλοῖ διὸ χαὶ πρὸ αὐτῆς

\ x 8
μὲν τὰ προφητιχὰ ἄσματα ἄδονται, μετ᾽ αὐτὴν δὲ

XVII. — MARCI EPHESII EPISTOLA AD GEORGIUM.

473

insipientia plane dignum. Et haec a quibus?
Ab iis qui quamlibet ecclesiasticam traditionem
evertunt, qui inter sacrum et profanum nequa-
quam distinguunt. Ubinam apud ipsos sacra-
rium, quod modo apud nos dicitur sacrum
bema? Ubi apud ipsos sacra sedes quam pon-
tifex ascendit? Legant venerandi Maximi verba,
et pudore suffundantur; videant, qui magis
ipsum sermonesque eius sequantur, nosne an
illi? Et tamen illuminator ille, certans pro
veritate et recta fide, totum orbem discurrit, et
maximum tempusin occidua partefecit, Romae
scilicet et in Africa, nec quidquam aliud dixis-
set quam quod tota Ecclesia teneret et chri-
inno-

stiani omnes. Sed fidei adulteratores

vatoresque isti mores etiam ecclesiasticos

corruperunt atque immutarunt. Nec mirari
licet, cum et naturam ipsam adulteraverint pro
viris feminae apparentes, venerabili virilis
formae ornatu seposito. Quare dum missam
celebrant, feminas adstantes habent (quippe
ipsi mulieribus similes videntur), laicosque
quam plurimos, ubi libuerint, sedentes; ipsi
vero in abluendo post communionem sacro
calice loturam in terram proiiciunt, immo
mensam sacram pro lubitu calcare non veren-
tur. Tantum sua illi sancta venerari noverunt!
Et tamen nos accusant. Ὁ insipientiam! ὁ
excaecationem!

3. Satis iam habes ex iis quae a Maximo in
rebus divinis sapientissimo dicta sunt, primum
introitum signum esse primi per carnem in
mundum istum adventus Domini; quo fit ut

ante eum prophetarum cantica cantentur, dein-

1. προτότυπα A : npw eX προ corr. M. — 2. αὐτῶν : αὐτοῦ M. — 3. ἀναμέσον M. — Si. ἱερατεῖον
— παρ᾽ ἐχείνοις om. M. — 5. νῦν om. AMV. — 6. Locum ἀναγνώτωσαν — τῶν χριστιανῶν ἁπάντων
addueit Allatius, Contra Creygthonum, p. 190. — 7. αὐτοῦ πείθονται λόγοις S. — 8. τὴν οἰχουμένην —
ἀθλῶν καὶ bis scriptum in V, scilicet fol. 39"° fine et fol. 39 initio. — 9. παράχται A. — 10. χενοτόμο:
AM, sed in Mecorr. in αὐ sup. lin. — 11. ἔθη om. V. — 12. ἀνδρώας A. — 13. παρισταμένας V. —
14. βούλωνται V, item 1. 29. — 15. αὐτοὶ : αὐτὸ S. — 16. ἐχχαίουσι S. — 17. ὅτε : ὅγε V. — 18. nepixacı A.
— 19. εἰς τὸν κόσμον τοῦτον — τὴν δευτέραν τοῦ χυρίου παρουσίαν om. MP, inserto τοῦ χυρίου inter διὰ

σαρχὺς παρουσίαν el τυποῖ, et addito in P ἡ δευτέρα δὲ ante καθ᾽ ἣν. Eodem plane pacto res se habebat
in codice S, quem editor falsarius pro more interpolavit hoe modo : διὰ σαρχὸς παρουσίαν τοῦ χυρίον
runoi: δι᾽ ἧς τὴν τῶν ἀνθρώπων φύσιν τῆς τοῦ ἐχθροῦ δουλείας ἐλευθερώσας χαὶ λυτρωσάμενος, πάλιν πρὸς τὴν ἐξ
ἀρχῆς ἀνήγαγε τῆς βασιλείας χάριν. Ἢ δὲ μεγάλη εἴσοδος τὴν δευτέραν τοῦ Κ. παρ. σημαίνει, χαθ᾽ ἣν χτλ. Verba
scilicet repetiit, quae iam supra, p. 471, lin. 25-30, legebantur,

* f, höbr.

ar:

-

474 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. 1336]

ceps vero apostolorum evangeliique lectiones
legantur. Alter autem introitus, magnus scili-
cet, alterum Domini adventum significat, in quo
cum huc iterum cum gloria advenerit ad iudi-
candos vivos et mortuos, dignos secum susci-
piet in supercaelestem regionem, perpetuo
cum illis ibi mansurus, perfectiora ac diviniora
eisdem revelans iuxta effatum* : Cum illud
bibam vobiscum novum in regno Dei. Aliam

etiam rationem dixerit quispiam, magnum

τὰ ἀποστολιχὰ καὶ εὐαγγελικὰ λόγια ἀναγινώ-
σχονται, Ἢ δὲ δευτέρα εἴσοδος καὶ μεγάλη τὴν
δευτέραν τοῦ Κυρίου παρουσίαν τυποῖ, χαθ᾿ ἣν
ἐνταῦθα πάλιν μετὰ δόξης παραγενόμενος ἐπὶ τὸ !
χρῖναι ζῶντας χαὶ νεχρούς, τοὺς ἀξίους 5 μεθ᾽ ἕαύ-
τοῦ συμπαραλαδὼν “ εἰς τὸν ὑπερουράνιον χῶρον,
ἐχεῖ μετ’ αὐτῶν ἔσται διηνεχῶς, ἀποχαλύπτων
, \ . \ , ΓΤ , -
τούτοις τὰ τελεώτερα χαὶ θειότερα χατὰ τὸ φάσχον
EL N ’ 4 ex ων x
ῥητόν: “Ὅταν αὐτὸ πίνω μεθ᾿ ὑμῶν καινὸν
ἐν τῇ βασιλείᾳ τοῦ Θεοῦ. Ἐϊποι δ᾽ ἄν τις χαὶ 1

nimirum introitum figuram esse exsequiarum ἕτερον λόγον, ὅτιπερ A μεγάλη εἴσοδος τὴν τοῦ
. - : - - . mn [4 - - x =
Salvatoris nostri, in quibus cum animam egis- Σωτῆρος ἡμῶν χηδείαν ἢ ὑποτυποῖ, καθ᾽ ἣν νεχρὸς

set, a losepho et Nicodemo ad sepulcrum ὑπὸ ἸΙωσὴφ χαὶ Νικοδήμου πρὸς τὸν τάφον φερό-

Β \ Nee ’ N ’ Ἕ
delatus, paulo post resurrexit, mundumque μενος, μετὰ μικρὸν ἐξανέστη χαὶ τὸν χόσμον ἅπαντα

universum ad suam agnitionem convertit.Simi- πρὸς τὴν ἑαυτοῦ γνῶσιν ἐπέστρεψεν" οὕτω κἀνταῦθα 1
liter et in missa defertur sacer panis nondum
consecratus et quasi mortuus, brevi tamen
vivifici Spiritus virtute vivificandus atque in
ipsum vivificum corpus commutandus.

4. Haec tibi ex multis pauca ad perstringen-
dam illorum inverecundiam scripsi.Scias autem
falsae synodi definitionem, seu potius vanam
novitatem a nemine prorsus, ut plane decebat,
susceptam fuisse, immo vero eos, a quibus
edita est atque subscripta, uti exsecrabiles
veritatisque proditores odio ab omnibus haberi,
quin ullus eorum, qui hic sunt, hactenus cum
illis concelebraverit. Deus autem qui omnia
potest haec ad nostram conducat utilitatem,
Ecclesiamque suam, quam proprio redemit
sanguine, in pristinam formam restituat. Cus-
todi bonum depositum fidei”, profanas novi-

ἐρόμενος ὃ ἱερὸς ἄρτος ἀτελὴς ἔτι xal οἷον νεχρός, ἢ
μετὰ μικρὸν τῇ τοῦ ζωοποιοῦ Πνεύματος ἐνεργεία ο,
ζωοῦται χαὶ πρὸς αὐτὸ τὸ ζωοποιὸν σῶμα 7 μετα- 2
σχευάζεται. ;

4, Ταῦτά σοι ἐκ πολλῶν ὀλίγα ὃ πρὸς ἀποτροπὴν
τῆς ἐχείνων ἀναισχυντίας ᾿ἔγραψαϑ. Τίνωσχε δὲ
ὅτι ὃ ὅρος τῆς ψευδοῦς συνόδου, μᾶλλον δὲ ἣ ματαία,
χαινοφωνία, χαθάπερ ἦν ἄξιον, οὐδαμῶς παρ᾽ οὖδε-
γὸς προσεδέχθη" ἀλλὰ χαὶ ol τούτῳ συνθέμενοι χαὶ
ὑπογράψαντες ὡς ἐναγεῖς καὶ προδόται τῆς ἀλη-
θείας ὑπὸ πάντων μισοῦνται, καὶ οὐδεὶς αὐτοῖς
οὐδέπω τῶν ἐνταῦθα συνελειτούργησε. Θεὸς δὲ δ᾽

Pr
πάντα δυνάμενος οἰχονομήσειε ταῦτα πρὸς τὸ συμ-᾿
φέρον χαὶ διορθώσειε τὴν ᾿Εχχλησίαν αὑτοῦ, MV
ἐξηγοράσατο τῷ ἰδίῳ αἵματι. Φύλασσε τὴν χαλὴν

παραχαταθήχην τῆς πίστεως, τὰς βεδήλους aa

tates prorsus abiiciens‘“. νοφωνίας |" παντελῶς ἐχτρεπόμενος. 5
*
Ephesi Marcus. ὋὉ ᾿Εφέσου Μάρχος.

1. ἐπὶ τῷ ΜΡ. — 2. ἀναξίους M. --- 3. συμπαραλαμδὼν V, corr. in Tas. 3 litter., vix non certe ex
--μύάνων. — 1. πίω A. — 5. χηδυῖαν A. — 6. ἐνεργείᾳ : ἐμπνεύσει M. — 7. σῶμα καὶ αἷμα AMPS. — 8. ὀλίγα
hie explieit A in folii 9 fine, quin fol. 10 continuatio habeatur. — 9. ἔγραψα : desinunt ad hane
vocem omnes praeter V, qui solus clausulam praebet. — 10. χενοφωνίας V, in 410 ὁ COTr. ex w. ϊ

a) Mat. xxvı, 29. --- Β) Cf. II Tim, 1, 14. -- c) I Tim. ΥἹ, 20.

ΨΥ a u ππ ΝΝ σ υ ΨΞῬΎΕΟ

10

15

20

25

MAPKOY ΠΡῸΣ TON OIKOYMENIKON.
Παναγιώτατέ μου δέσποτα χαὶ οἰχουμενιχὲ
πατριάρχα, πέποιθα εἰς Θεὸν τοῦ ὑγιαίνειν τὴν
μεγάλην ἁγιωσύνην σου χατὰ τὴν αἰσθητὴν χαὶ
ὁρωμένην ὑγίειαν εὐφραινομένην ἐν Κυρίῳ πάντοτε"

χαὶ αὐτὸς ἐλέει Θεοῦ μικρὸν ὑγιαίνω τῷ σώματι.

τι _’n. * r . , 28) ῃ

Τὰ αὐτόθι * γενόμενα ἠκούσαμεν χαὶ οὐ μετρίως

ἠνιάθημεν" πλὴν εὐχαριστοῦμεν καὶ μεγάλως δοξα-
4 x G x x > ’ ,

ζομεν ! τὸν φιλάνθρωπον Θεὸν τὸν ἐνισχύσαντα σε
3,2 , ἢ \y vo» EN)
ἐν τῇ παρούσῃ ὁμολογίᾳ, Kal ἐτι χαι ἔτι εὐχόμεθα,
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- \ 3 ὌΝ , γι \ -Ὁ
μοῖς nal ἀχράδαντος, ἵνα πάντες οἱ ζηλωταὶ τῆς
" [2 v ’ v x
ὀρθοδόξου πίστεως ἔχωμέν σε ἄγχυραν χαὶ χατα-
φυγὴν χαὶ προσφύγιον᾽ καὶ εἰ μὲν λυθῶσι τὰ δεινά
φυγὴν χαὶ προσφύγιον᾽ καὶ εἰ μὲν λυθῶ :

NEU, n RS SAN e NE LEN
μοχαριστὸς ἐν πᾶσι καὶ αἰνετὸς εὑρεθήσῃ “" εἰ δὲ
ἀνοχῇ Θεοῦ, δι᾿ οἷς χρίμασιν οἰδὲν αὐτός, ἐπιτεί-
γονται τὰ δεινά, γενναιότερος ἐχ τοῦ παθεῖν χαὶ
ἰλοσοφώτερος ἴ, Ware χοὼ σίδηρος ἔμπυρο
φ φώτερος ὁ, ὥσπερ ψυχρῷ σίδηρος ἔμπυρος,
οὕτω τοῖς xıvduvors χαθ᾽ ἑχάστην στομούμενος.
Οὐδὲν γὰρ οὕτω νικᾷ ᾿ τὸν διώχοντά ὡς ἣ προθυ-
γὰρ 3 5 p
wie τοῦ πάσχοντος. Μὴ φανῶμεν δειλότεροι τῶν
ἀοιδίμων ἐχείνων ἑπτὰ παίδων, τῶν Maxxabatov
λέγω, οἵτινες" διὰ μόνον τὸ ὕειον χρέας παντο-
’ Pr

δαπὰς T ὑπομείναντες χολάσεις, τὸν στέφανον τῆς
ETW 37,7 8 231° 27 δ ice me >
ἀθλήσεως εἰλήφασιν ὃ, ἀλλ᾽ εἴπωμεν χαὶ ἡμεῖς μετ
ἐχείνων" « Ti γάρ; Κἂν μὴ * νῦν ἀποθάνωμεν τ
« οὗ τεθνηξόμεθα "5 πάντως; Οὐ τῇ γενέσει τὰ

> λό ’ 41 "ἢ \
« ὀφειλόμενα λειτουργήσομεν '!; Ποιήσωμεν τὴν

1. δοξάζωμεν V, addito ὦ super w. — 2.
V. — 6. οἴτινες V. — 7. παντοδαπᾶ: V.
τουργήσωμεν V.

a) Vindobonensis theol. gr. 203 f, 34Y-36, e quo
primus edidit Sp. Lampros, Παλαιολόγεια καὶ Πελο-
ποννησιαχά (Athenis, 1912), t. I, p. 17-18 (= Ν). —

φαίνει V. — 3. εὑρεθείση V. — I. φιλοσοφότερος V. — 5.
— 8, εἴληφαν V.

XIX

MARCI EPHESII EPISTOLA AD PATRIARCHAM
CONSTANTINOPOLITANUM.

MARCI AD OECGUMENICUM.

Sanctissime domine mi et oecumenice
patriarcha, in Deo confido eximiam sanctita-
tem tuam bene valere, atque corporea adspec-
tabilique salute gaudere in Domino semper.
Ego quidem miserente Deo corpore mediocri-
ter habeo.

Quae isthic gesta fuerintauditione accepimus,
nec leviter nobis doluit; nihilominus gratias
misericordi Deo agimus maximasque laudes

impertimur, quod tibi in praesenti discrimine

animum addiderit, eumque etiam atque etiam’

rogamus, ut fortior in dies evadas in periculis
et inconcussus, ita ut quotquot orthodoxam
fidem aemulamur, te habeamus et portum et
perfugium et arcem. Ac si quidem mala depel-
lantur, te omnes beatum laudeque dignum
reputabunt; si vero Deus permiserit, pro [15
iudiciis, quae ipse novit, ut ingravescant mala,
validior ex perpessione dolorum fies ac peri-
tior, ut ferrum ignitum in aquam immissum,
sic periculis quotidie incitatus et exacutus.
Nihil enim tantum vincit vexatorem, quantum
patientis alacritas. Ne simus, quaeso, ignaviores
septem illis pueris, Machabaeos dico, qui ob
solam carnem suillam cruciatus omnis generis
perpessi, certaminis coronam reportarunt; sed
dicamus et nos cum illis”: « Quid enim ? Etiam
« sihoc temporenon moriamur, an nonomnino
« moriemur? An non debito nativitati munere
« perfungemur? Quod necessario, id gloriose

5. νιχὰ

— 9. ἀποθάνομεν V. — 10. τεθνηξώμεθα V. — 11. λει-

b) Apud Gregor. Naz. = P.
quod non vidit Lampros.

ΘΝ Ὅν 924. Βὺ

Vind, th.
203.

Ef Bu!

ἜΣΘΩΝ

ELLE

476 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

« faciamus; mori discamus; quod commune
« est, proprium efficiamus; morte vitam ema-
« mus. Nemo nostrum huius vitae cupidus sit,
« nemo ignavus ac timidus. De ceteris despe-
« ret tyrannus, et primus aliis via sit, et po-
« stremus certaminis sigillum ». Nisi enim
persecutio fuisset, nec martyres coruscassent,
nec confessores victoriae coronam a Christo
obtinuissent, catholicam orthodoxamque Eccle-
siam praemiis suis obfirmando et exhilarando.
Nam oportet et haereses esse, secundum divi-
num Apostolum‘, μὲ et qui probati sunt, mani-
festi frant. Quod si intellexerimus atque ita
certaverimus, profecto et ipsi eadem praemia
adipiscemur, et eiusdem gloriae heredes effi-
ciemur, et in gaudium Domini intrabimus”,
nihil metuentes, nihil veriti, neque exteros
hostes, neque eos, qui inter nos versantur,
pseudo-christos Spiritusque inimicos. Atque
utinam ad extremum usque halitum summa
fiducia profiteamur optimum sanctorum Patrum

-depositum, fidem illam, quam a pueris cum

lacte suximus, quam primam pronuntiavimus,
cum qua velim postremo discedamus, illud
quidem,si nihil aliud, abhinc deferentes, rectam
fidem.

[ass]
« ἀνάγκην Pilorınlav' σοφισώμεθα τὴν διάλυσιν"
« τὸ χοινὸν ἴδιον ποιησώμεθα |" θανάτῳ ζωὴν ὠνη-
« σώμεθα. Μή τις οὖν ἡμῶν ἔστω φιλόψυχος μηδὲ "
« ἄτολμος. Ἀπογνώτω τῶν ἄλλων 6 τύραννος" Kal

« ὃ πρῶτος ἔστω τοῖς ἄλλοις δὲός, χαὶ ὃ τελευταῖος

.« σφραγὶς ἀθλήσεως ». Εἰ μὴ γὰρ διωγμὸς ἦν, οὐχ

ἂν οἵ μάρτυρες ἔλαμψαν καὶ ol ὁμολογηταὶ ὅ τὸν
στέφανον τῆς νίκης παρὰ Χριστοῦ ἐκομίσαντο χαὶ
τὴν χαθολιχὴν καὶ ὀρθόδοξον ἐχχλησίαν τοῖς ἄθλοις
αὑτῶν ὠχύρωσαν ὁ χαὶ χατεφαίδρυναν. 21εῖ γὰρ
καὶ αἱρέσεις εἶναι χατὰ τὸν θεῖον ᾿Απόστολον,
’ -

ἵνα καὶ οἱ δόκιμοι φανεροὶ γένωνται. Ἂν τοῦτο
ἢ 5 Ar ἢ r , N
συνίωμεν χαὶ οὕτως ἀγωνισώμεθα, πάντως χα
τς \ rs 6 - ym v x Ὁ 5 ὦ
αὐτοὶ τευξόμεθα ὃ τῶν αὐτῶν ἄθλων χαὶ τῆς αὐτῆς
7

IE, [4 δ > x x Zus
δόξης χληρονομήσομεν ἴ χαὶ εἰς τὴν χαρὼν τοῦ

Κυρίου εἰσελευσόμεθα, μηδὲν δεδοικότες, μηδὲν
αἰσχυνόμενοι, un τοὺς ἔξωθεν ἐχθροὺς μηδὲ |"
τοὺς ἐν Autv αὐτοῖς ψευδοχοίστους '! χαὶ πολεμίους
τοῦ [Πνεύματος χαὶ ὁμολογείημεν * μέχρι τῆς
ἐσχάτης ἀναπνοῆς ἐν πολλῇ '? παρρησίᾳ τὴν χαλὴν
παραχαταθήχην τῶν ἁγίων πατέρων, τὴν σύντροφον
ἡμῶν Er παίδων ὁμολογίαν, ἣν πρώτην ἐφθεγξά-
μεθα χαὶ A τελευταῖον συναπέλθοιμεν, τοῦτο, εἰ

μή τι ἄλλο, ἐντεῦθεν ἀποφερόμενοι, τὴν εὐσέδειαν !?,

1. ἡγησώμεθα V; edita habent, ac recte quidem, ποιησώμεθα. — ὃ. μὴδὲ V. — 3. ὁμολογιταὶ V. —

h. αὐτῶν ὀχύρωσαν V. —5. τούτω συνιῶμεν V. — 6. τευξώμεθα V. — 7. χληρόνομήσωμεν V. — 8. εἰσελευδώμεθα

V. — 9. μὴδὲν αἰσχυνόμενοι V. — 10. μὴδὲ V. — 11. ψευδοχοήστους V. — 12. πολλὴ V. — 13. lisdem
verbis elauditur encyclica ad omnes christianos, supra, p. 442; ex quo manifestum fit, hanc epistolam
revera Marei esse Eugenieci, non alterius eiusdem nominis praesulis.

a) I Cor. xı, 19. — Ὁ) Mat. xxv, 21:

KYP MAPKOY EBEZOY ΤΟΥ
EYTENIKOTY'.

1. Ὁ Ὁσιώτατε ἐν ἱερομονάχοις χαὶ καθηγούμενε
τῆς ἐν τῷ Ἁγίῳ Ὄρει σεδασμίας χαὶ ἱερᾶς μονῆς
τ αὖ Sa E ee N
τοῦ Baroredtou, δέομαι τοῦ Θεοῦ ὑγιαίνειν τὴν
μεγάλην ἁγιωσύνην σου χαὶ σωματιχῶς εἰς χαταρ-
ν x ι \ 7 LI: -“ ER
τισμὸν μὲν χαὶ στήριγμα χαὶ ὠφέλειαν τῶν ὑπὸ
σοὶ ποιμαινομένων ψυχῶν, εὐφροσύνην δὲ χαὶ χαρὰν

’ -Ὁ \ © - y Ὁ Ὁ -" ,
ἡμετέραν. Ζῶμεν χαὶ ἡμεῖς ἄχρι τοῦ νῦν ἐλέει
Θεοῦ διὰ τῶν σῶν ἁγίων εὐχῶν.

Ἐγὼ τὴν πρὸς ὑμᾶς ὁδὸν ἐρχόμενος, ὡς εἰς
so x > x > , , . 12
αὐτὸν τὸν οὐρανὸν ἀνερχόμενος dtexeiunv, ἀνθρώ-
ποις τὴν ἀγγελικὴν ἐν σώματι διαγωγὴν ζηλοῦσιν
> ‚» N - > , \ e ,ὔ
ἐντεύξεσθαι προσδοχῶν, ἀνθρώποις τὴν ὑπερκόσμιον
> m v ’ SEN ΄ > ‚

Ev τῷ χόσμῳ φιλοσοφίαν ἐπιδειχνυμένοις, ἀνθρώποις

ER Ἐ ER Re rer 6
τὰς ὑψώσεις τοῦ Θεοῦ διηνεκῶς ἐν τοῖς στόμασι
φέρουσι χαὶ τὰς διστόμους ῥομφαίας τῆς θεωρίας
καὶ πράξεως ἐν ταῖς πραχτικαῖς χερσὶ χατὰ τῶν
παθῶν ἐπιφερομένοις. Ἀλλ᾽ ὁ πεσὼν 2 ἐξ οὐρανοῦ
᾿ξωσφόρος καὶ ἡμῖν ἀεὶ φθονῶν τῆς ἐχεῖσε πορείας
on nm x x an, ’ .: 3
ἐνέχοψεν ἡμᾶς" χαὶ θαυμαστὸν οὐδέν, εἰ ἡμᾶς
ἐνέχοψε τοὺς ἀχρείους χαὶ μηδὲν ἀγαθὸν ἔχοντας,
ὅπου γε τὸν μαχάριον [Τ]αῦλον, τὸν τῆς οἰκουμένης
ἥλιον 3, τοῦτο merotnxe. ΠΙυλλάχις γάρ φησι

’ 2 - ς - ca “
προεθέμην ἐλθεῖν πρὸς ὑμᾶς καὶ ἅπαξ καὶ die,
> “ -Ὁ 7 , "»
καὶ ἐνέχοψεν ἡμῶς ὃ Σατανᾶς. Ei οὖν ’ ἐκεῖνον
τ = Ξ ἐν σε τὰ
ἐνέχοψε, στερχτέον ὅ ἂν εἴη χαὶ ἡμῖν τὸ τῷ Θεῷ
συγχωρούμενον: πλὴν ἀλλ᾽ ἔτι ταῖς ἐλπίσιν ὑμᾶς

φανταζόμεθα, χαὶ θαρροῦμεν ταῖς ὑμετέραις" εὐχαῖς

alius nescio quis addidit de Philosophia. Ad qu

relinenda ; deinde :
sophia non eiusdem manus esse ac reliqua. — 2

INS. 5. στερητέον L. — 6. ἡμετέραις L.

a) Scorialensis III.Y. 7,1.12,(—'S).
(=L).— b) I Thes. ır, 18.

1. Ad oram inferiorem legitur Manu Alvari Gomesii

ΧΧ'

MARCI EPHESII EPISTOLA AD MODERATOREM MONASTERII
VATOPEDII IN MONTE ATHO.

DOMNI MARCI EPHESIIT COGNOMINE
EUGENICI.

1. Religiosissime hieromonache et praeposite
venerabili sacroque monasterio Vatopedii in
monte Atho, Deum rogo, ut etiam corpore
valeat eximia sanctitas tuaad eonsummationem
quidem et tutelam et utilitatem animarum tibi
commissarum, nostram vero voluptatem et
laetitiam. Vivimus et nos etiam num, Deo
favente, sanctarum tuarum precum beneficio.

Ego iter ad vos aggressus, quasi in caelum
ipsum ascendere mihi videbar, spe ductus
viros adeundi angelorum in corporibus vitam
aemulantes, viros supramundanam in mundo
sapientiam exhibentes, viros Dei laudes iugiter
in ore habentes, frameasque bipennes, contem-
plationis nimirum et actionis, ad arcenda vitia
strenuis manibus portantes. Sed qui e caelo
cecidit, Lucifer ille, quique semper nobis invi-
det, nos a suscepto istuc itinere prohibuit: nec
quicquam mirandum, quod nos homines inu-
tiles nihilque boni possidentes prohibuerit,
cum beatum Paulum, totius orbis solem, eodem
damno affecerit. Saepius enim, ait”, volui
venire ad vos, et semel, et iterum, sed impedivit
nos satanas. Si igitur illum impedivit, nobis
etiam id tolerandum quod Deo acceptum fuit.
Verumtamen vel nunc in spe vos contempla-
mur, atque confidimus nos precationum ve-

: Marci Ephesi viri nobilis tractatus. His verbis

ae duo adnotabat Nicolaus a Turre (della Torre),
primum : Labitur Alvarus Gomesius enius inscriptio est : Paraene

lica epistola de avita Graecorum fide

Τὸ de Philosophia, non est Alvari Gomesü. Scilicet serius vidit verba illa de Philo-

πεσῶν 3. — 8, ἤλιον 5. — 4. In οὖν littera v sup.

— Sp. Lampros, Παλαιολόγεια καὶ Πελοποννησιαχά, t. cit., Ρ. 24-26

>

Def.

we

478 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. [340].

strarum beneficio forsitan intuituros desidera-
tissimos vestros carosque vultus, ac fortassis
etiam toto tempore apud vos mansuros, si ita
Deo libuerit. Sin autem quid aliud accidat
praeter voluntatem nostram, etiam ob id ipsum
gratias Deo agere decet: etenim nondum usque
ad sanguinem restitimus adversus peccatum
repugnantes“. Multo nobis solatio fuerunt qui
hic versantur fratres vestri, cum honoratissimus
ecclesiarcha tum magnus oeconomus et reliqui,
quos ut viva simulacra habuimus caritatis ve-
strae ac pietatis : saepissime enim nos hospitio
exceperunt et refecerunt et recrearunt. Utinam
Dominus digna eis laboris sui et amoris repen-
dat praemia.

2.Obsecro autem vos per nomen Domini nostri
lesu Christi, ut idipsum dicatis omnes, et non
sint in vobis schismata", ita ut veram avitamque
fidem nostram tanquam optimum depositum
tuto custodiatis, nihil addendo, nihil demendo :
neque enim mancam adhuc nos habuimus
fidem, nec synodo definitioneve indigebamus
ad res novas discendas, qui synodorum oecu-
menicarum eorumque Patrum, qui in illis
interfuerunt vel sequentibus temporibus cla-
ruerunt, et filii sumus et discipuli. Hoc est
decus nostrum, fides nostra, praestantissima
patrum nostrorum hereditas. Hac instructi
speramus nos coram Deo astituros culparum-
que admissarum remissionem adepturos; hac
vero si careamus, nescio quanam iustitia ab
aeterno supplicio liberari poterimus. Hanc qui
nobis excutere tentaverit, alteramque magis
novam in eius locum sufficere, is, etiam si
angelus e caelo fuerit‘, sit anathema; plane
excidat e memoria etDei et hominum. Nemo in
fidem nostram dominatur, nec imperator, nec
pontifex, nec falsa synodus, nec quivis alius,
nisi unus Deus, qui nobis ipse per se et per
suos discipulos eam tradidit. Rogo vos, ait divi-
nus Apostolus", ut observetis eos, qui dissen-

siones et offendicula praeter doctrinam, guam

1. ἡμῶν S. — 2. συμόαίνει L. — 3. ἀντιχατέστηχεν

eorr. in. Av S. — 14. ὑμεῖς corr. ex. ὑμᾶς S.

a) Hebr. xır, 4 — b) I Cor. 1, 10. — c) Cf. Gal. 1, 8. — ἃ) Rom. xvı, 17-18.

I
S. — 4. ἡμετέρας 5. — δ. ἡμὰς. — 6. λέγετε 5. ΕἸ
ἵσματα S. --- 8. ἀφερούντες S. — 9. ἐλλιπῇ S. — 10. ἔχομεν L. --- 11. τί 5. — 12

*

ἴσως ὄψεσθαι * τὰ ποθεινὰ ὑμῶν χαὶ τίμια πρόσ--

ὠπα, τάχα δὲ καὶ μεθ᾽ ὑμῶν ! οἰκήσειν τὸν ἅπαντα
συμθαίη ? παρὰ τὴν ἡμετέραν γνώμην, ἀαωΝ
ἃ

χρόνον, ἂν ἡ τῷ Θεῷ τοῦτο δοχοῦν. Ei δ᾽ ἄλλο τι
ve ae x I Θ He \ x » ᾿
ἄξιον καὶ ὑπὲρ τούτου Θεῷ" χαὶ γὰρ οὔπω μέχρις
ὦ x x c ,
αἵματος ἀντικατέστημεν ὃ 71005 τὴν ἁμαρτίαν
» . 1;
ἀνταγωνιζόμενοι. ἸΙολλὴν δὲ παράχλησιν eÜpo-
μὲν παρὰ τῶν ἐνταῦθα εὑρεθέντων ἀδελφῶν ὑμῶν,
ee)
τοῦ TE τιμιωτάτου ἐχχλησιάρχου χαὶ τοῦ μεγάλου
3 [4 \ - — Aa « Σ [4 3 , ΚΑ
οἰκονόμου xal τῶν λοιπῶν, οὺς ὡς ἐμψύχους εἰκόνας,
εἴδομεν τῆς ὑμετέρας 1 ἀγάπης καὶ εὐλαδείας"
Ἢ
ἐξένισαν γὰρ πολλάχις ἡμᾶς ὅ nal ἀνέπαυσαν καὶ,
- x ’
παρεμυθήσαντο. Δοίη αὐτοῖς ὃ Κύριος τοὺς ἀξίους,
μισθοὺς τοῦ χόπου χαὶ τῆς ἀγάπης αὐτῶν.
> cos \ - αν τ
2. Παρακαλῶ δὲ ὑμᾶς διὰ τοῦ ὀνόματος του,
r ae} - 7 ποῖ" 70. N 3:8
χυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, ἵνα To αὐτὸ
7 Ἂν, 310. ςυ , κε
λέγητε" πάντοτε καὶ μὴ ἢ ἐν ὑμῖν σχίσματαῖ,
a \ =] \ ’ [ c φ ᾽ν
ἵνα τὴν ἀληθινὴν χαὶ πατροπαράδοτον πίστιν ἡμῶν
ὡς καλὴν παραχαταθήχην ἀσφαλῶς φυλάττητε, |
RS 4 S,2 > 8 ὐδὲ \
μηδὲν προστιθέντες, μηδὲν ἀφαιροῦντες 8 οὐδὲ γὰρ
er 5 E - - x
ἐλλιπῇ " τὴν πίστιν εἴχολεν !0 ἄχρι τοῦ νῦν, οὐδὲ
συνόδου χαὶ ὅρου πρὸς τὸ μαθεῖν τι "! χαινότερον.
EINEN] e ad 2 Ὁ ; \ Fond 2:
ἐδεόμεθα οἱ τῶν οἰκουμενικῶν συνόδων χαὶ τῶν ἐν
"
ταύταις χαὶ μεταξὺ τούτων διαλαμψάντων πατέρων
υἱοί τε nal μαθηταί, Τ οὔτό ἐστι τὸ χαύχηνα ἡμῶν,
; ἘΝ ee ’
ἢ πίστις ἡμῶν, ἢ χαλὴ χληρονομία τῶν πατέρων
ἡμῶν. Μετὰ ταύτης Θεῷ παραστῆναι ἐλπίζομεν.
χαὶ τῶν ἡμαρτημένων Aubelv τὴν ἄφεσιν" ταύτης
εἰ - ’ ir
δὲ ἄνευ οὐχ οἶδα ποία δικαιοσύνη τῆς αἰωνίου χολά-
τ a ᾿
σεως ἡμᾶς * λυτρώσεται. TI αύτης 6 πειρώμενος
ἐκδάλλειν ἡμᾶς καὶ καινοτέραν ἐπεισάγειν ἑτέραν 12, |
χἂν ἄγγελος ἐξ οὐρανοῦ ὑπάρχη, ἀνάθεμα ἔστω" |
πάσης ἐκδχλλέσθω μνήμης καὶ θείας χαὶ ἀνθρω-
πίνης. Οὐδεὶς κυριεύει τῆς ἡμῶν πίστεως, οὐ Baat-
΄ vr -
λεύς, οὐχ ἀρχιερεύς, οὐ ψευδὴς σύνοδος, οὐκ ἄλλος Ὁ
οὐδείς, ὅτι μὴ Θεὸς μόνον, ὃ ταύτην ἡμῖν παραδοὺς |
- - - had
δ Eaurod χαὶ τῶν αὐτοῦ μαθητῶν. Παρακαλῶ
m - - »
ὑμᾶς, φησὶν ὃ θεῖος Ἀπόστολος, σχοπεῖν τοὺς
᾿ rk ER ‚SB
τὰς διχοστασίας καὶ τὰ σχάνδαλα παρὰ τὴν

5
hr

er‘ ’ 2 - Ὁ ΄ -“ 1
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. ἕτεραν S. — 13. ἣν!

> r >» lin), « x - πὰ
ἐχχλίνατε ἀπ’ αὐτῶν οἱ γὰρ τοιοῦτοι τῷ
Κυρίῳ ἡμῶν ᾿Ιησοῦ Χριστῷ οὐ δουλεύουσιν,
Ὁ [2 [3
ἀλλὰ τῇ ξαυτιῶν κοιλίᾳ, καὶ διὰ τῆς χρηστο-
, τ x > ’ > Ku x r
᾿ λογίας zul εὐλογίας ἐξαπάτωσι τὰς καρδίας
3 ; =
τῶν ἀκάχων. .Ὃ μέντοι 0780005 ' θεμέλιος τῆς
πίστεως ἕστηκεν ἔχων τὴν κρηπῖδα" ταύτην.
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, 2 x x 6 , \ = > ,
νοτομίας εἰσηγητὰς χαὶ βεδαιωτάς, χαὶ τῇ ἀγάπῃ
᾿ πρὸς ἀλλήλους συνδεδεμένοι 1 Ev? σῶμα xal ἕν
Ὁ πνεῦμα, σύμψυχοι, τὸ ἕν φρονοῦντες, συν-
ws x } e - [4 \ LER
ἄγεσθε πρὸς τὴν μίαν ἡμῶν χεφαλήν, τὸν Χριστόν
οὐδὲ γὰρ δίκαιον αὖθις δι᾽ ὑπονοίας ψυχρὰς ἐρίζειν
πρὸς τοὺς ἀδελφοὺς ἀμέτρως καὶ ζῆλον ἐπι-
δείκνυσθαι ὃ τὸν μὴ κατ᾽ ἐπίγνωσιν, ἵνα μὴ
5 φανῶμεν προφάσει τῆς πίστεως τὸ ταραχῶδες ἡμῶν
᾿χαὶ μάχιμον ἐχπληροῦντες" οὐδένα γὰρ ἣ ὀρθὴ
πίστις ὠφελήσει χωρὶς τῆς πρὸς τοὺς ἀδελφοὺς
ἀγάπης. ᾿Αλλὰ χαὶ ταύτην χἀχείνην ὃ ἔχετε χαὶ
γαπης Ἷ ᾿ς
διηνεχῶς ἕξετε, πατέρες χαὶ ἀδελφοὶ σεδάσμιοι,
Ὁ χἂν ἐγὼ διὰ τὸ τῆς ἀγάπης χρέος ὀλίγα ὅ ὑμᾶς
ὑπέμνησα, χαὶ μετὰ τούτων παραστήσεσθε |) τῷ
Δεσπότῃ, λάμποντες ὡς 6 ἥλιος ἐν τῇ " βασιλείᾳ
᾿ς Ne er χε ν ἀπ Δ ΚΝ eu ἀκοῦν NEN
τοῦ πατρὸς ὑμῶν. [ξὔχεσθε "5 καὶ ὑπὲρ ἐμοῦ κατὰ τὸ
θέλημα τοῦ Θεοῦ τὸ λοιπὸν τῆς ζωῆς μου διενεγκεῖν,
5 ἵνα δυνηθῶ, τὴν χαλὴν ὁμολογίαν φυλάξας ἀκίνητον
» ’ -" > ’ -
μέχρι τέλους, ἐν τῇ τῶν εὐαρεστησάντων Θεῷ
μερίδι χώραν τινὰ τὴν ἐσχάτην εὑρεῖν.
ἡς Τοῖς ἁγίοις "3 μου πατράσι nat ἀδελφοῖς πᾶσι
ee} - ‚ -, x ’ 1 1 ΝΑ ’r
χαθ᾽ ἕνα ποιῶ μετάνοιαν᾽ πρὸ πάντων IT δὲ ἐξαι-

,

po ρέτως τῷ δσιωτάτῳ προηγουμένῳ xal πνευματιχῷ

᾿
γ >

N - » Δ \ rw 03 yon
πατρὶ χυρῷ [Γενναδίῳ, ὃν καὶ ἰδίως ἀξιῶ τῆς ἐμῆς
> , 5) - et 5» - \ x N,
ἀσθενείας ἐν ταῖς ἁγίαις αὐτοῦ πρὸς Θεὸν δεήσεσιν
δπερεύγεδθ N en Ne ᾽
ὑπερεύχεσθαι. Αἱ ἅγιαι ὑμῶν εὐχαὶ εἴησαν μετ
ἐμοῦ.

Ὁ ᾿Εφέσου Μάρχος.

a)II Tim. 11, 19. — b) Phil. τι, 2. --- ΟἹ Rom. x, 2.

XX. — MARCI EPHESII EPISTOLA AD VATOPEDENOS. 479

vos didicistis, faciunt, et declinate ab. illis
huiusmodi enim lesu Christo Domino nostro
non serviunt, sed suo ventri, et per dulces ser-
mones et benedictiones seducunt corda inno-
centium. Sed firmum fundamentum fidei stat”,
habens fulcimen hoc.

3. Cavete igitur, fratres, a latinae novitatis
magistris et praeconibus, sed caritate inter vos
invicem devincti, unum corpus et unus spiritus,
unanimes, idipsum sentientes", convenite in
unum caput nostrum, Christum : neque enim
fas est rursus ob frigidas suspiciones cum fra-
tribus immodice rixari aemulationemque osten-
tare, quae non sit secundum scientiam‘, ne
videamur sub fidei obtentu litigandi libidinem
pugnacitatemque explere. Neque enim cuiquam
recta fides proderit absque caritate fraterna.
At vero et hanc et illam possidetis perpetuoque
possidebitis, patres fratresque venerabiles, licet
ego pro amoris officio pauca vos admonuerim,
hisque praediti coram Domino vos sistetis,
fulgentes ut sol in regno patris nostri. Orate
etiam pro me, ut reliquam aetatem ad Deinutum
agam, quo valeam, si bonam confessionem
servavero inconcussam usque ad finem, in
eorum, qui Deo placuerunt, consortio locum
quemdam vel infimum obtinere.

4. Sanctis meis patribus fratribusque omni-
bus singulatim salutem dico, in primis vero
peculiariter religiosissimo ex-praeposito pa-
trique spirituali domno Gennadio, a quo etiam
praecipue deposco, ut in sanctis suis ad Deum
obsecrationibus pro mea infirmitate deprecetur.
Utinam sanctae vestrae precationes mecum sint!

Ephesi Marcus.

1. στερὸς S. — 2. ἕστηχεν cOIT. ΟΧ ἕστησεν I. — 3. χρηπίδα S. — ἅ, obvöedeuevor S. — 5. ἕν cort. ex iv S.
— 6. ἐπὶδείχνυθαι S. — 7. μάχίμον COIT. EX μάχημον S. — 8: καχείνην S. — 9. ὁλίγα S. — 10. napaoınoeode S.
— 11. m 5. — 12. εὔχομαι L. — 13. ἀγίοις S. — 14. προπάντων S.

ΧΧΙΣ

ΙΝ EUBOEA INSULA. E |

τ
᾿
δ
MARCI EPHESII EPISTOLA AD THEOPHANEM SACERDOTEM

ΕἾ
Monac.256 RELIGIOSISSIMO HIEROMONACHO ET "ΤΩ ὉΣΙΩΤΑΤΩ ΕΝ TEPOMONAXOIE ΚΑΙ

δ 25907,

0.7280,

SPIRITUALT PATRI, MIHIQUE IN
CHRISTO- AMATISSIMO ET VENERAN-
DISSIMO DOMINO ET FRATRI DOMNO
THEOPHANI, EURIPUM.

1. Religiosissime hieromonache et spiritualis
pater, mihique in Christo amatissime et hono-
ratissime domine et frater, Deum precor ut
sanctitas tua corpore etiam bene valeat : cuius
sanctis precibus et ipse, Deo miserente, satis
commode habeo.

Noveris me, statim ut Constantinopolim
redii, cum in sedem patriarchalem ascendisset
unus ex iis Latinorum fautoribus qui subscrip-
serunt, molestiamque mihi afferret, in eccle-
siam meam abiisse necessitate coactum. In qua
cum nihil itidem requietis haberem, sed gravi
morbo correptus, multis etiam damnis et
incommodis ab infidelibus vexarer, quod man-
datum a principe non accepissem, inde quoque
eo consilio discessi, ut in Montem Sanctum
me conferrem. Itaque freto ad Callipolim
traiecto, dum per Lemnum transirem, impera-
toris iussu ibi comprehensus sum et custodia
septus. Sed verbum Dei veritatisque virtus
neutiquam devincitur, verum potius effuso ac
prospero cursu fertur. Nam plerique fratres
exilio meo incitati probris omnibus lacessunt
homines illos flagitiosos sanaeque fidei ac

morum patriorum violatores, eosque veluti

1. Inseriptionem τῷ ὁσιωτάτῳ ---εαἰς τὸν Εὔριπον om. II, qui pro litulo habet : Ἐπιστολὴ χυροῦ Μάρχου τοῦ

᾿μφέσον πρὸς Θεοφάνην. --- 2. χυρίῳ D. — 3. ὁσιώτατε : τιμιώτατε H. — (. καὶ πνευματικοῖς om. H. — 5. Κυρίῳ
I. — 6. πάτερ H. — 7. δέομαι --- τῷ σώματι om 1]. --- 8, ἐξ ἀνάγχης om. Η : ἐξανάγχης M. — 9. ἐπισχοπῶ M.
— 10. εἰς om. DZ. — 11. Καλλιούπολιν Z. — 12 γχοις M. — 13. ἀλιτηρίους eX ἀλητηρίους corr. M.

a) Monacensis 256, f. 279-280” (=M). — I. Her-
genroelher apud Migne, P. @.,t. 160, c. 1096-1100
(ΞΞ᾽ ΗῚ: A, Demetracopulus, Ὀρθόδοξος Ἑλλάς,

IINEYMATIKOIZ, ΚΑῚ ἘΜΟΙ ἘΝ ΧΡΙΣΤΩ,
ΠΟΘΕΙΝΟΤΑΤΩ ΚΑΙ ΣΕΒΑΣΜΙΩΤΑΤΩ,
AESIIOTH ΚΑΙ ἌΔΕΛΦΩ KYP? ΘΕΟ-
DANEI ΕἸΣ ΤῸΝ EYPIIION. 5,

+ 1. Ὁσιώτατε 3 ἐν ἱερομονάχοις χαὶ πνευματι-
χοῖς ὁ χαὶ ἐμοὶ ἐν Χριστῷ ὅ ποθεινότατε χαὶ αἰδεσι-
μώτατε δέσποτα ὃ χαὶ ἀδελφέ, δέομαι 7 τοῦ Θεοῦ
ὑγιαίνειν τὴν ἁγιωσύνην σου χαὶ σωματικῶς" ἧς
eur > - 3,7 Ὁ ἃ, ὯΝ. e ’ , 4
ἁγίαις εὐχαῖς ἐλέει Θεοῦ χαὶ αὐτὸς ὑγιαίνω μετρίως
Ὁ 72 7
τῷ σώματι.

Γίνωσχε ὅτι μετὰ τὸ ἀπελθεῖν ἡμᾶς εἰς τὴν
Κωνσταντινούπολιν, ἀναδάντος εἰς τὸ πατριχρχεῖον
N - e Lg [4 x 5 -ὩΞ -
ἑνὸς τῶν ὑπογραψάντων λατινοφρόνων χαὶ EvoyAodv-
τος ἡμᾶς, ἀπῆλθον εἰς τὴν ἐχχλησίαν μου ἐξ
ἀνάγκης ὃ. ᾿ἴχεῖ δὲ πάλιν μηδεμίαν εὑρὼν ἀνά-
παυσιν χαὶ χαλεπῶς νοσήσας χαὶ ζημιούμενος παρὰ
τῶν ἀσεθῶ ὶ Lo διό ὴ εἰ

nv ἀσεῤῶν χαὶ πειραζόμενος, διότι μὴ εἶχον
δρισμὸν αὐθεντιχόν, ἐξῆλθον χάχεϊθεν ἐπὶ. σχοπῷ ὃ
τοῦ ἀπελθεῖν εἰς τὸ Ἅγιον "Ὅρος. Διαπεράσας οὖν
eis!" τὴν Καλλίπολιν 1! καὶ διερχόμενος διὰ τῆς
Λήμνου, ἐχρατήθην ἐνταῦθα χαὶ περιωρίσθην παρὰ
τοῦ βασιλέως. ᾿Αλλ’ 5 λόγος τοῦ Θεοῦ χαὶ ἣ τῆς
ἀληθείας δύναμις οὐ δέδεται, τρέχει δὲ μᾶλλον χαὶ
N Se ? N ΡΥ ΡΜΟΝ
εὐοδοῦται, καὶ οἱ πλείονες τῶν ἀδελφῶν τῇ ἐμῇ
seh, ἐξ Y En
ἐξορίᾳ θαρροῦντες βάλλουσι" τοῖς ἐλέγ χοις! τοὺς
ἀλιτηρίους 3 χαὶ παραδάτας τῆς ὀρθῆς πίστεως χαὶ

τῶν πατρικῶν θεσμῶν χαὶ ἐλαύνουσι πανταχόθεν

Ρ. 102-104 (= D). — I. Draeseke, Zeitschrift für
Kirchengeschichte, τ. 12 (1890), p. 105-107 (=Z). —
Sp. Lampros, op. cit., p. 21-23 (= L).

- [343]
» x e ’ ’ - " -
αὐτοὺς ὡς χαθάρματα, μήτε συλλειτουργεῖν αὐτοῖς
ἀνεχόμενοι, μήτε μνημονεύειν ὅλως αὐτῶν ὡς χρι-
στιανῶν. ;
2. Μανθάνω δὲ ὅτι ἐχειροτονήθη παρὰ τῶν λατι-
γοφρόνων μητροπολίτης ᾿Αθηνῶν χοπελύδριόν ! τι
τοῦ Μονεμύόασίας, ὅπερ αὐτόθι διάγον συλλειτουργεῖ
τοῖς Λατίνοις ἀδιαχρίτως xal χειροτονεῖ παρανόμως
σ a “ \ 1) ΣΟ Δ \ ε ’
ὅσους ἂν εὔρη χαὶ οἵους. ᾿Αξιῶ οὖν τὴν ἁγιωσύνην
σου, ἵνα τὸν ὑπὲρ τοῦ Θεοῦ ζῆλον ἀναλαθὼν ὡς
ἄνθρωπος τοῦ Θεοῦ χαὶ τῆς ἀληθείας φίλος καὶ τοῦ
ἁγίου ᾿Ισιδώρου γνήσιος μαθητής, παραινέσης τοῖς
Y ROVEYYN μ i6, παραινέστῃ ς
τοῦ Θεοῦ ἱερεῦσιν ἐχφεύγειν ἅπασι τρόποις τὴν
χοινωνίαν αὐτοῦ, χαὶ μήτε συλλειτουργεῖν αὐτῷ,
μήτε μνημονεύειν ὅλως αὐτοῦ, μήτε ἀρχιερέα
τοῦτον, ἀλλὰ λύχον καὶ " μισδωτὸν ἡγεῖσθαι, μήτε
λειτουργεῖν ὅλως ἐν ταῖς λατινικαῖς ἐχχλησίαις, ἵνα
μὴ ἔλθη χαὶ ἐφ’ ὑμᾶς "ὁ ἣ ἐπελθοῦσα ὀργὴ τοῦ Θεοῦ
- [4 x \ > - ’
τῇ Κωνσταντινουπόλει διὰ τὰς Exei γινομένας
παρανομίας.
3. Γίνωσχε δὲ ὅτι ἣ ψευδοένωσις ὅσον οὔπω | τῇ
= τ RERDER, ; ar
τοῦ Θεοῦ χάριτι καὶ δυνάμει διαλυθήσεται, καὶ τὸ
δόγμα τῶν Λατίνων ἀντὶ τοῦ βεδαιωθῆναι διὰ τῆς
ψευδοῦς συνόδου, ὅπερ ἀεὶ ἐσπούδαζον, " ἔτι μᾶλλον
ἀνετράπη χαὶ διηλέγχθη ὅ καὶ ὡς βλάσφηυον χαὶ
δυσσεδὲς πανταχοῦ στηλιτεύεται, καὶ οἵ τοῦτο
Du , - « \
διᾶραι στόμα τολμῶσιν ὑπὲρ
8

[4 BuND!
χυρώσαντες οὐδὲ
abroad. Ὃ γοῦν καλόγηρος τοῦ ὃ ὑμετέρου
μισθωτοῦ χαὶ οὐχὶ ποιμένος, ὁ ἄνους ? Μονεμθασίας,
λαδὼν παρὰ τοῦ βασιλέως τὸ τοῦ Προδρόμου
ἡγουμενεῖον, οὔτε μνημονεύεται παρὰ τῶν χαλογή-

> - v n ὅλ « 10. [4
ρων αὐτοῦ, οὔτε θυμιᾶται ὅλως 5!" χριστιανός,
3 αὐτὰ k JR! ’ , , [4
ἀλλ᾽ ἔχουσιν αὐτὸν εἰς τὰ πράγματα μόνον ὥσπερ
τινὰ |! χούνσουλον |? χαὶ ὃ βασιλεὺς ταῦτα μαν-
θάνων οὐδένα λόγον ποιεῖται, ἀλλὰ χαὶ μετανοεῖν

NEE

ὁμολογεῖ φανερῶς ἐπὶ τῷ

, \ N \
Ὁ γεγονότι xal ἐπὶ τοὺς
Χ θ Le \ e Ὁ A ᾿ (0 3.
αταθεμένους χαὶ ὑπογράψαντας μετατίθησι τὴν
,ὔ ἰΥ - ,
αἰτίαν. Φεύγετε οὖν χαὶ ὑμεῖς, ἀδελφοί, τὴν πρὸς
x hi
τοὺς ἀχοινωνήτους χοινωνίαν χαὶ τὸ μνημόσυνον
τῶν ἀμνημονεύτων. Ἴδε ἐγὼ Μάρχος ὃ ἁμαρτωλὸς
, - - ῃ
λέγω ὑμῖν, ὅτι 6 μνημονεύων τοῦ nina [5 ὡς
ὀρθοδόξου ἀρχιερέως ἐνοχός ἐστι !! πάντα τὸν λατι-

νισμὸν"" ἐκπληρῶσαι μέχρι καὶ αὐτῆς τῆς κουρᾶς τῶν

XXI. — MARCI ΕΡΗΒΒΙ EPISTOLA AD THEOPHANEM.

Asl

purgamenta undique arcent, plane non ferentes
rem sacram cum eis agere, eorumve nomina
tanquam christianorum ex diptychis recitare.

2. Comperietiam in metropolitam Athenarum
a Latinorum asseclis ordinatum fuisse servu-
lum quemdam Monembasiensis, qui ibi com-
morans cum Latinis promiscue sacra facit
atque illicite ordinat quot qualesque repererit.
Quamobrem sanctitatem tuam oro, ut studio
in Deum incensus, quod deceat et virum Dei
et veritatis amicum et genuinum sancti Isidori
discipulum, Dei sacerdotes impellas ad eius
communionem plane atque omnino fugiendam,
quin sacris cum eo operentur, neve ullatenus
commemorationem eius agant, eum non pro
episcopo, sed pro lupo ac mercenario habentes;
ipsi vero rem sacram minime faciant in Latino-
rum templis, ne in vos quoque vertatur ira
Dei, quae in Constantinopolim erupit propter
ea, quae ibi patrantur, facinora.

3. Item accipe falsam illam unionem iamiam
in eo esse, Dei favente gratia ac virtute, ut peni-
tus dissolvatur, Latinorumque doctrinam non
modo non firmiorem evasisse per pseudo-
synodum, ad quod sua studia semper contule-
runt, verum etiam vehementius confutari et
coargui, adeo ut passim proscribatur tanguam
blasphema atque impia, quin ad eam defenden-
dam ii, qui illam confirmarunt, vel os aperire
audeant. Enimvero patronus ille vestri istius
mercenarii, non stolidus inqguam
Monembasiensis, Prodromi praefecturam ab
imperatore nactus, ne commemoratur quidem,

pastoris,

dum sacra fiunt, a suis monachis, nec ullo
modo thure suffitur ut reliqui fideles, sed com-
mercium cum illo habent in negotiis dumtaxat
expediendis, ac si purus putus esset consul.
Cuius rei certior factus imperator, nihil dicit,
immo aperte fatetur se facti pigere, culpam in
eos, qui se subiecerunt ac subscripserunt, inii-
ciens. Cavete igitur vos ipsi, fratres, ne com-
municetis cum excommunicatis, neve comme-
moretis homines neutiquam: commemorandos.
Ecce ego Marcus peccator illud vobis significo,
eum, qui papae tanquam pontificis orthodoxi
nomen recitare consueverit, eiusmodi esse, ut
omnes Latinorum ritus, usque ad ipsam bar-

1. χοπελίδριόν DZ. — 3. χαὶ om. DZ. — 3. ἡμᾶς DZ. — 4. οὕπω M. — 5. ἠλέχθη H. — 6. αὐτοῦ bis scrip-
tum et in textu et ad marg. M. — 7. yoövom. Z. — 8. αὐτοῦ τοῦ H. — 9. ἄνους : ἄνωθεν DZ. — 10. ὡς :
ὁ [ἴσως ὡς] 1). --- 11. ὥσπέρ τινα M. — 12. χούσουλον MDZ, quod Dräscke vult corr. in χούντουρον, prorsus

inepte. — 13. πάππα H. — 14. ἔνοχος ἐστὶ M. — 15. τὸν λατινισμὸν :

τῶν Λατίνων II .

*f. 280%.

Monae. 256
ca 15dL

482 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. [34%

bae rasuram, adsciscat, eumque, qui cum Lati-
nis senserit, plane cum Latinis damnatum
atque pro fidei desertore habitum iri.
Sanctae tuae precationes sint nobiscum.
τ Optimo principi domno Constantino Con-
topetrae cunctisque ceteris proceribus, qui nos
hospitio exceperunt, multam salutem divi-
namque benedictionem.
Ephesi Marcus. Iunii die XV.

XXII®

MARCI EPHESII EPISTOLA AD THEOPHANEM MONACHUM
IN IMBRO INSULA.

EPHESII AD THEOPHANEM.

1. Religiosissime hieromonache, mihique in
Domino amatissime atque honorandissime
pater ac frater, Deum rogo ut vel corpore
bene valeat sanctitas tua, cuius sanctis precibus
et ipse miserente Deo mediocriter habeo.

Acceptis sanctitatis tuae litteris, solatium
haud leve habui in tantis molestiis, quibus eo
premimur, quod homines praeter meritum
honore graduque aucti a Dei Ecclesia, con-
tumelia ac turpitudine illam adfecerint, ei
ascivendo socios a multis saeculis praecisos

— 6. Κοντιπετρῇ H. — 7. ις HDZ. — 8. In principio epistolae sequens ποία habetur : F Ταῦτα γὰρ πρὸς

— 2. λατινόφρων DZ. — 3. ὑμῶν M. —

γενείων ', χαὶ δ᾽ λατινοφρονῶν ? μετὰ τῶν Λατίνων
χριθήσεται καὶ ὡς παραύδάτης τῆς πίστεως λογι-
σθήσεται.

ΑἹ ἅγιαί σου εὐχαὶ εἴησαν ned’ ἡμῶν ὃ. 7 Τῷ
εὐλογημένῳ ἡ ἄρχοντι xp? Κωνσταντίνῳ ᾿τῷ
Kovrorerpn ® χαὶ τοῖς λοιποῖς πᾶσιν ἄρχουσι τοῖς
ξενοδόχοις ἡμῶν μετάνοιαχν χαὶ τὴν ἀπὸ Θεοῦ
εὐλογίαν.

Ὁ Ἐφέσου Μάρκος : Τ Ἰουνίου τς τ.

naeh

ΤΟΥ ἜΦΕΣΟΥ ΠΡῸΣ OEOBANHN®,.

1. Τιμιώτατε ἐν ἱερομονάχοις καὶ ἐμοὶ ἐν Κυμίῳ δ΄
, \ > ‘ [I x > ᾿
ποθεινότατε χαὶ αἰδεσιμώτατε πάτερ χαὶ ἀδελφέ,
τοῦ Θεοῦ δέομαι ὑγιαίνειν τὴν σὴν ἁγιότητα |" χαὶ
σωματιχῶς" ἧς ἁγίαις εὐχαῖς ὑγιαίνω καὶ αὐτὸς
>», Ὁ 17 er ΄ z
ἐλέει Θεοῦ μετρίως τῷ σώματι.
T} AN m ς΄ ΄ ἘΞ > ’
ἣν γραφὴν τῆς ἁγιωσύνης σου δεξάμενος, παρα-᾿
θί > \ SEN - Nabay 148
μυθίαν οὐ μικρὰν ἔσχον ἐπὶ τοῖς χαταλαδοῦσιν
ἡμᾶς "3 σκυθρωποῖς, ὅτι οἱ τιμηθέντες χαὶ ὑψωθέντες
ce y r e x Ὁ Ὁ ψ5" , cu
ὑπὲρ ἀξίαν ὑπὸ τῆς τοῦ Θεοῦ ἐχχλησίας ἠτίλασαν
’ \ \ ΠΣ [2 - - - ’ Ξ
αὐτὴν χαὶ ἠχρείωσαν, τοῖς ἐχ πολλῶν χρόνων

ἀποχεχομμένοις χαὶ σεσηπόσι |? καὶ μυρίοις dva-

4. εὐλογησαμένῳ H. — 5. χυρίῳ DZ : om. H.

τὸν ᾿Εφέσου ἐπέμφθησαν παρὰ τοῦ τιμιωτάτον ἐν ἱερομονάχοις χῦρ Θεοφάνους τοῦ ἐν τῇ νήσῳ Ἵμόρῳ, ἐν τῷ βουνῷ

τῆς Μονοθύζον, ὄντος τοῦ ἁγίου τοῦ ᾿Εφέσον τότε ἐν τῇ Κωνσταντινουπόλει ἵνα προσχομίσῃ τῷ βασιλεῖ, εἰ οὕτω.
φανῶσιν ὀρθὰ τὰ γραφθέντα᾽ (sic!) ἃ χαὶ δεξάμενος ὁ ἅγιος, οὐ μόνον ἐπήνεσεν αὐτά, ἀλλ᾽ ὅτι χαὶ ἀντέγραψε πρὸς,
ἐχεῖνον ταῦτα. Laline : Haec itaque ad Ephesium missa sunt a venerabili hieromonacho domno
Theophane, qui agebat in insula Imbro, in colle Monobyzi, tum, cum iam antistes Ephesius Constan-
tinopoli morarelur, ut ea traderet imperatori, si recte scripta viderentur. Quae sanctus cum rece-
pisset, non solum laudavit, verum etiam ista ad eum reseripsit. — 9. Χριστῷ D. — 10. ἁγιώτητα M. —
11, χαταλαθοῦσι D. — 12. ἡμᾶς om. D. — 13. σεσηπομένοις D.

-

Zeitschrift für Kirchengeschichte, ἃ. 12 (1891), |
p- 104-105 (= Z). — Sp. Lambros, op.cit., p. 19-20. |

a) Monacensis 256, f. 155’°-156 (= M). — Deme-
tracopulus, op. eit., p. 106-107 (=D). — Draeseke,

ΞΕ

[345]

’ 4 [4 ’ = | 4 x nı\ı
θέμασιν ' ὑποκειμένοις αὐτὴν χαταμίξαντες χαὶ διὰ
- x ’ \ , x ν λ - X m.
τῆς πρὸς αὐτοὺς χοινωνίας τὴν ἄσπιλον τοῦ Χριστοῦ
’ ’ σ᾽ x > an ΄
᾿γύμφην σπιλώσαντες. Ὥσπερ γὰρ οὐχ ἀρχούντων
- , [ x , m ’ δ
τῶν προλαδόντων, ἵνα τὴν παρ᾽ αὐτῶν γενομένην
Ψ - 7
5 καινοτομίαν χυρώσωσι, προστάτην ἑχυτοῖς εἵλοντο,
\ [4 (2 > Α
μᾶλλον δὲ μισθωτὸν χαὶ οὐχὶ ποιμένα, λύκον οὐχὶ
2 ’ A , nr vw \ , ἮΝ Ὁ»
νομέα, ὃν μάλιστα δύνανται ἄγειν χαὶ φέρειν χαὶ δὶ
μ-» . „9
ob νομίζουσι τὸ πονηρὸν δόγμα * τοῦ λατινισμοῦ 3
ΑΞ ; er
ταῖς ἁπάντων ἐγχαταστήσειν ψυχαὶς" τάχα δὲ χαὶ
F x m ’ 2 x
10 διωγμὸν χινήσουσι χατὰ τῶν φοδουμένων ? τὸν
3 Ω \ x > N
Κύριον, ἐπεὶ μηδενὶ τρύπῳ τὴν πρὸς αὐτοὺς κατα-
δέχονται χοινωνίαν.
es n ! \ ,
2. "Ev τούτοις οὖσιν ἡμῖν ἐπεδόθη τὰ γράμματα
-Ὁ - \ & >
᾿ τῆς σῆς ἁγιότητος, πολλὴν τὴν παράχλησιν ἐμ-
15 ποιοῦντα τῷ εἰλιχρινεῖ τῆς διαθέσεως, τῷ καθαρῷ
F - - -Ὁ nr ’
χαὶ ἀδόλῳ τῆς γνώμης καὶ τῇ τῆς δόξης χοινωνία
τὰ Be / S
διεγείροντα ἡμῶν τὴν καταπεπτωχυῖαν Ψυχήν. Οὐχ
γὰρ" ἐν λόγοις ὃ ἀγών, ἀλλ᾽ ἐν πράγυασιν,
x ἢ RER
οὐδὲ ῥητῶν χαὶ ἀποδείξεων ὃ καιρός (πῶς Yan,
ὲ - ἢ 3 x - x
Ὁ ἐν οὕτω διεφθαρμένοις χριταῖς ῦ :), ἀλλὰ δεῖ τοὺς
Ἢ Ξ 7
ἀγαπῶντας τὸν Θεὸν ἔργοις αὐτοῖς γενναίως παρα-
τετάχθαι xal πάντα κίνδυνον ἑτοίμους εἶναι παθεῖν
ὃ
ὑπὲρ τῆς εὐσεδείας καὶ τοῦ μὴ τῇ χοινωνία χραν-
= τ δ: MS =
θῆναι τῶν ἀσεύῶν. “Ὅθεν οὐδὲ τὸ Σύνταγμα τῆς
ΕΞ x Ξ Ν᾽ ;
Ὁ σῆς ἁγιότητος ἐπιδοῦναι τῷ χρατοῦντι συμφέρον μοι
ἑ ;
ἔδοξεν οὔτ᾽ ἀσφαλὲς ὅλως, εἰς οὐδὲν ἄλλο συντελέσαι
Sa Se 7 ar
δυνάμενον Ev τῷ παρόντι χαιρῷ πλὴν τοῦ χλεύην
-- ME BR ee
χαὶ ἐμπαιγμὸν χινῆσαι παρὰ τοῖς ἀσόφως ἴ σοφοῖς
χαὶ τοῖς εἰκῇ φερομένοις ὑπὸ τοῦ ἀτάχκτου καὶ σχο-
= Bea , N
30 τεινοῦ πνεύματος" νῦν γὰρ ἐπληρώθη τὸ γεγραμ-
’ \ x ec ΄ « - ’ ’
μένον διὰ τὰς ἁμαρτίας ἡμῶν: Avow νεανίσκους
z ;
ἄρχοντας αὐτῶν, καὶ ἐμπαῖκται ὃ κυριεύσουσιν
αὐτῶν. Ἀλλὰ μόνος ὃ πάντα δυνάμενος διορθώσειε
Bir Ὁ N ΩΝ
τὴν ἐχχλησίχν αὐτοῦ χαὶ κατευνάσειε τὲν παροῦσαν
Ἶ ΤΡ ae ἀκα συ ας
ζάλην, ὑπὸ τῶν σῶν εὐχῶν δυσωπούμενος, αἵτινες

εἴησαν ἀεὶ μεθ᾽ ἡμῶν.

ἮΝ ,
7 Ὁ ᾿Εφέσου χαὶ πάσης Ἀσίας Μάρχος.
Τῷ τιμιωτάτῳ 10 ἐν ἱερομονάχοις χαὶ ἐμοὶ ἐν Κυρίῳ

ποθεινοτάτῳ zul αἰδεσιμωτάτῳ πατρί τε χαὶ ἀδελφῷ,
0 xp! Θεοφάνει.

— ὅ. γὰρ : δὲ D. --- 6. χριταῖς

10. τῷ τιμιωτάτῳ — Θεοφάνει om. 1). -- 11. χυρῷ.

a) Is. 11, 4.

PATR. OR. — T. XVII, — F. 2

XXI. — MARCI EPHESII EPISTOLA AD THEOPHANEM. 183

ac putridos sexcentisque anathematibus ob-
noxios, hocque cum illis commercio impol-
lutam Christi sponsam polluendo. Etenim,
perinde ac si praeterita non satis essent ad
novitatem quam patrarunt obfirmandam, patro-
num sibi elegerunt, seu potius mercenarium,
non pastorem, lupum, non opilionem, quem
pro libidine possunt agere et ferre, illiusque
ope arbitrantur se pravissimum Latinorum
dogma in omnium animos insituros; atque for-
sitan persecutionem in eos excitabunt, qui
timent Deum, quoniam nullo modo adduci
possunt ut ipsorum communioni assentiantur.

2. Cum eo loco res nostra esset, redditae sunt
sanctitatis tuae litterae, quae multum solami-
nis iniiciunt sinceritate voluntatis, integritate
candoreque mentis ac communione sententiae
demissum nostrum recreando animum. Neque
enim iam de verbis certatio est, sed de rebus:
neque tempus est dicta argumentaque colli-
gendi (quorsum enim, cum iudices adeo sint
corrupti?); sed qui diligunt Deum necesse
habent operibus ipsis fortiter obsistere, quodvis
periculum obire parati pro recta fide, ne
impiorum consortio foedantur. Quare ne Syr-
tagma quidem sanctitatis tuae imperatori tra-
dere utile esse existimavi, nec plane citra
periculum, cum ad nihil aliud iuvare possit in
praesenti rerum statu nisi ad risum ludibrium-
que movendum eorum qui insipienter sapientes
videntur temereque aguntur ab inordinato ac
tenebricoso spiritu.lam enim ob peccata nostra
illud impletum est eflatum* : Dabo pueros
principes eorum,et effeminati dominabuntur eis.
Atque utinam qui solus omnia potest Eccle-
siam suam velit restituere, praesentemque
sedare procellam, precibus tuis placatus, quae
semper sint nobiscum.

Ephesi ac totius Asiae Marcus.

Religiosissimo hieromonacho mihique in
Domino amatissimo ac colendissimo patri fra-
trique domno Theophani.

1. καὶ μυρίοις & deleri vult M, quod bis seripserat. — 2. λατινικοῦ D. — 3. φοθούντων D. — 4. ἔστι DL.

: καιροῖς D. — 7. ἀσότοι: Ὁ, — 8. ἐμπαίχται Μ. — 9. σῶν sup. lin. M. —

33

Bar

56.

41}. 1. 38
ΦΈΡ 968.

ΧΧΙΠΠΣ" =

MARCI EPHESII MORIENTIS ORATIO AD AMICORUM COETUM,
AC NOMINATIM AD GEORGIUM SCHOLARIUM.

A

Verba sancti patris nostri Marci archiepiscopi
Ephesii, quae pronunciavit coram multis
episcopis, presbyteris,monachis,laicis,gua die
ad Deum migravit, memoriterque scriptis
mandavit honoratissimus ac sapientissimus

hieromnemon.

Ouid sentiam, fusius explicare volo, et nunc
ut cum maxime, dum instat mors mea, ut

A

’ 4 nn) ce x c ΝΣ ‘
«Ἱόγοι' τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Maoxov
ἀρχιεπισχύπου ᾿Εφέσ ὃς εἶ Ahoi
0% φέσου, οἷς εἶπε πολλοῖς
τῶν ἀρχιερέων zul ἱερομονάχων χαὶ μο-
vayov zul χοσμιχιῦν ἐν τῇ ἡμέρᾳ ἐν ἡ μετ-
ἕστη πρὸς τὸν Θεύν ἀπομνημονευθέντες

δὲ συνεγοάφησαν παριὶ τοῦ ἐντιμοτάτου zul.

λογιωτάτου ἱερομινημονος.

t m ’ N ’ > _ =
“Βούλομαι πλατύτερον τὴν ἐμὴν γνώμην εἰπεῖν,

Ὑ Ay \ \ Ὁ 2 RE) (ζ δὴ λ ΄
εἰπερ TOTE χᾶι νυν, EV τῷ εΥγ" ειν τὴν τελευτὴν

1. Tit. Prius seripserat ἐπιτελεύτιοι anle λόγο'. V, quam vocem postea delevit Scholarius, qui totum
hune titulum propria manu exaravil; item erasit ἀρχόντων ante χοσμικῶν, non ila tamen, ut vocis vesli-
gia non exstarent, ex quo faclum est ul eam in textum reciperet E. Martini, Catalogo di manoserilti
greci esistenli nelle biblioteche italiane, t. 11 (Milano, 1902), p. 171, apud quem pro ἀπομνημονευθέντες
ἀπομνημονεύει (?) διαθήχην γραφησαν, ac Pro λογιωτάτου, ἁγιωτάτου (?). — ᾿Απολογία
Ἐφέσου χῦρ Μάρχου τοῦ ᾿πὐγενιχοῦ, ῥηθεῖσα ἐπὶ τῇ τελευτῇ αὐτοῦ, αὐτοσχεδίως
: τοῦ μαχαρίον χαὶ ἀοιδίμου πατρὸς

δὲ συνεγράφησαν legitur :
τοῦ ἁγιωτάτου μητροπολίτου
MPRA, sed A add. τοῦ αὐτοῦ posl ἀπολογία el in fine αὐτοσχεδίως om.
χαὶ διδασχάλου, Μάρχον ἀρχιεπισχόπου ’Episov ὁμιλία ἐπὶ τῆς τελευτῆς αὐτοῦ, παρούσης τῆς τῶν ὀρθοδόξων
συνάξεως χαὶ πολλῶν τῆς συγχλήτου τῆς πολιτείας T : Μάρχου τοῦ ᾿Εφέσου ἀπολογία ῥηθεῖσα ἐν τῇ τελ. αὐτοῦ Ὁ :

᾿Ἐπιτελεύτιοι ὁμιλίαι παρούσης τῆς τῶν ὀρθοδόξων συνάξεως χαὶ πολλῶν τῆ: συγχλήτου χαὶ τῆς πολιτείας L. —
υ. 5 \ 1

2. ἥπερ M.

a) V = Vallicellanus F. 38, f. 263-265. — M =
Monacensis 256, f. 336-341. — T = Toletanus Ga-
pituli ecelesiae calhedralis 9-20, f. 126-128. —

P_ = Parisinus 1218, f. 275-277, alia manu ac

reliquus codex. — A = Ambrosianus 899, f. 148°- cum saepius praelerila aelate in lucem prodiisset.
150”. — D = Editio Dosilhei patriarchae inter Leetorem eliam monitun volo, monumenti partes
Prolegomena Tomi quem dixit Amoris (Lasii, in Parisino 1218, ex quo ft et .V fluxerunl, inverso

1698), pP. 26-28. — ἢ = Editio Eusebii Renaudol,
Gennadi patriarchae Gonslantinopolitani homi-
liae de sacramento Eucharisliae (Parisiis, 1709),
p- 70-77; quam edilionem repetiil Migne, P. ἃ,
t. 160, p. 529-538. — N = Edilio Abrahami Norov
in libro rossice seriplo : Marei Ephesü et Georgi
Scholarii aneedola (Parisiis, 1859), p. 54-66. — S

Edilio haud inlegra, omissa nimirum parte A,

Constanlini Simonidis ad caleem operum Nicolai
Methonensis (Londini, 1858, iterumque ibidem,
1864), p. 1-47. Mancam hanc edilionem repetiit
Joannes Draeseke, Zeitschrift für Kirchenge-
schichte, τ. 12(1890), p. 113-115. — L = Editio Sp.

Lampros in opere saepius laudato : Palaeolo-

geia el Peloponnesiaca (Alhenis, 1912), t. 1, p. 35-
41, adhibito codice Mosquensis 423 (apud Vladi-
mirum 245), f. 267-268. — Miror tot viros doctos

eundem textum tanquam ineditum tolies edidisse,

ordine repraesentari, sed reelus ordo, quem
exhibeo, iam apud D habebatur. Quo tamen
commodius allegari possil, litlleras ABC singulis
partibus praefixi

Ad fidem codieis V textum exhibeo, tum quod

tilulum prae se ferat a Georgio Scholario propria

manu exaratum, aliasque emendationes ab ecodem

viro docto hue illue induelas, tum quod illius

nomen nolum facial, qui verba a Marco pronun-
ciala ex memoria sceripseril, Theodori nimirum

Agalliani, qui Aieromnemonis ollicio ea aetale

fungebatur. Idem testatur codex 62 monasterii

τοῦ Μεγάλον Σπηλαίον in Peloponneso, quem adire R
Ὁ

non polui,

a u δὰ, ne

᾿ [347] XXI. — MARCI EPHESII MORIENTIS ORATIO AD AMICOS. 485

5 > Sa a 2
μου, ἵνα σύμφωνος ὦ! ἐμαυτῷ ἀπ᾽ ἀρχῆς μέχρι
ἅτ" ER
τέλους χαὶ μὴ δόξη" τισίν, ὅτι ἄλλα μὲν ἔλεγον,
ἄλλα δὲ ἔκρυπτον ἢ ἐν τῇ διανοίᾳ, ἃ ἢ εἰκὸς Τ ἦν ὃ
Ἐ 2 EHE ᾿
ἐλεγχθῆναι τῇ ὥρᾳ ταύτῃ τῆς ἐμῆς ἀναλύσεως |".

6 ’ 4 ‚Pr um

Λέγω δὲ περὶ τοῦ πατριάρχου, μήπως δόξῃ αὐτῷ

; , EN ΤῊ ΠῈΣ na
προφάσει τάχα τιμῆς "! τῆς πρὸς ἐμὲ ἐν τῇ χηδεία
63 m. [4 5 \ 5 -

τοῦ ταπεινοῦ μου τούτου σώματος ἢ χαὶ ἐν τοῖς

En a, ἡ
μνημοσύνοις !? μου στεῖλαί τινας τῶν ἀρχιερέων

Ὁ Ὁ τ "" h -
αὐτοῦ ἢ τοῦ χλήρου αὐτοῦ ἢ Ang!" τῶν χοινω-

& > A ; Ξ
γούντων αὐτῷ τινα συνεύξασθαι ἢ συμφορέσαι τοῖς

.Ξ = & ER
ἐκ τοῦ ἡμετέρου μέρους ἱερεῦσι τοῖς πρὸς τὰ

- ΠῚ - 5 rs 7 ἐπ
τοιαῦτα |? προσχληθεῖσι ", δοξάσας [7 ὡς οἷῳδή-

εξ : DE
ποτε τρόπῳ προσίευαι, nav!® ἐν τῷ χρυπτῷ, τὴν

tg

> - , \ [42 \ ‘
αὐτοῦ χοινωνίαν. Kat ἵνα un ἣ σιωπὴ μου

΄

e ’ -Ὁ PAIN - \
συγχαταύασίν τινα ὑπονοῆσαι mapein?" τοῖς μὴ
χαλῶς χαὶ εἰς βάθος εἰδόσι 5! τὸν ἐμὸν σχοπόν, λέγω

᾽

χαὶ διαμαρτύρομαι ἐνώπιον τῶν παρατυχόντων
δ ne = San ,

πολλῶν Kal?” ἀξιολόγων ἀνδρῶν, ὡς 23 οὔτε βούλομαι

; PR ln: ἐἥ

οὔτε δέχομαι 5΄ τὴν αὐτοῦ ἢ τὴν 5 τῶν 50 μετ᾽ αὐτοῦ

; R δ Se pn DEREN

. Kolvwviav τὸ παράπαν, οὐδαμῶς, οὔτε 57 ἐπὶ τῆς "8

5. 32

65 % Ξ “
lang?” μου, οὔτε μετὰ "0 θάνατον "!, ὥσπερ οὐδὲ

33 “ e \ N, \ λ
τὴν γεγονυιαν Evmaıv Kal τὰ οογυματα τὰ λατι-

387

v3 4 r EN) 35 Nie Rec
γιχα τ", ἅπερ EOESATO αὐτὸς TE Χαὶ οἱ MET αὐτὴ,
30

de

χαὶ ὑπὲρ τοῦ δεφενδεύειν "ὃ ταῦτα χαὶ τὴν προστασίαν

ταύτην ἐμνηστεύσατο "1 ἐπὶ καταστροφῇ τῶν ὀρθῶν
τῆς ἐχχλησίας δογμάτων 58, Πέπεισμαι γὰρ ἀχριδῶς,
ὅτι ὅσον ἀποδιίσταμαι τούτου καὶ τῶν τοιούτων,
ἐγγίζω τῷ Θεῷ καὶ πᾶσι τοῖς 33 ἁγίοις Ὁ, χαὶ
τούτων χωρίζομαι, οὕτως ἑνοῦμαι 1! τῇ
ἀληθείᾳ χαὶ τοῖς ἁγίοις πατράσι, τοῖς θεολόγοις
τῆς ἐχχλησίας" ὥσπερ αὖ 13 πείθοιλαι τοὺς συντι-
θεμένους 13 τούτοις ἀποδιίστασθαι ὁ τῆς ἀληθείας
χαὶ τῶν μαχαρίων τῆς ἐχκλησίας διδασκάλων ᾿ὅ,
Καὶ Ὁ διὰ τοῦτο λέγω, ὥσπερ! παρὰ πᾶσάν μου

΄ 9... 3. - Π εἴ
τὴν ζωὴν ἤμην κεχωρισμένος ἀπ᾿ αὐτῶν 18, οὕτω

1. ᾧ Α : ᾧ 1. --- 2. ἄχρι L. — 8. δόξω TPRN.

mecum ipse ab initio usque ad finem concors
sim, neque aliquibus videar alia quidem
dixisse, alia in animo occultasse, quae oporteat
hac resolutionis meae hora detegi. Itaque
patriarcham monitum volo, ne forte honoris
mihi tribuendi specie ad funus vilis istius cor-
poris mei vel ad sacra in mei memoriam
facienda statuat mittere aliquos ex episcopis
suis aut clericis suis aut quemlibet alium
eorum qui cum ipso communicant, ut preces
fundant vel sacris operentur una cum sacer-
dotibus partis nostrae ad haec peragenda invi-
tandis, ea persuasione ut ego, quocumque
tandem modo, etiam in occulto, admittam
ipsius communionem. Ne vero silentium meum
occasionem suspicandi aliquod temperamen-
tum praebeat illis qui non plene et penitus
propositum meum noverint, dico et obtestor
coram multis honestissimisque viris hic prae-
sentibus, me neque probare neque suscipere
illius aut sequacium eius communionem nullo
plane modo, neque dum vivo, neque post
mortem, ut neque patratam unionem neque
Latinorum dogmata, quae ille fautoresque eius
susceperunt, quibusque defendendis hanc sibi
dignitatem comparavit ad perdenda sana
Ecclesiae dogmata. Certissime enim teneo, me,
quo longius ab illo et eiusmodi hominibus
disiungar, eo propius Deum omnesque
sanctos accedere; ac quatenus ab illis dividar,
eatenus uniri veritati sanctisque Patribus,
Ecclesiae magistris : ita pariter persuasum
habeo illorum sectatores a veritate et beatis
Ecclesiae doctoribus distare longissime. Ac
propterea illud vobis dico, me, ut tota vita

mea ab illis separatus fui, ita quoque in tem-

. ἄλλα EX ἀλλὰ cort. M. — 5. ἔχρυπον A. — 6. ἃ
om. AD. — 7. εἰκὼς A. — 8. ἣν : οὖν D. — 9. ἐμῆς om. ΤΡ, — 10. ἀναλύσεως : τελευτῆς AD. — 11. τιμᾶν
MPAR. — 12. κηδία A. — 13. μνημοσύνης A. — 14. ἄλλως MPRN : ἄλλος A : ἄλλου D. — 15. πρὸς τὰ τοιαῦτα
sup. lin. P. — 16. προχληθεῖσι L. — 17. δόξα: D : δοξάσαι L. — 18. χὰἂν : χαὶ T. — 10. nom. A. —
20. παρέξει TDL : παρείξη A. — 21. εἰδόσι EX σχοπῶτι corr. sup. lin. Mosquensis : εἰδώση A. — 22. καὶ
0m. T.— 23. ὡς χαὶ A. — 24. οὔτε δέχομαι om. 1). — 25. τὴν om. R. — 26. τῶν om. PDN. — 27. οὐτ᾽
ἐπὶ Τ' : οὔτε ἐπὶ τῆς ζωῆς μου om. L: ad marg. P. — 28. τῆς om. R. — 29. τῇ ζωῇ D. — 30. τὸν add. A,
— 91. μου add. AD. — 32. οὐδὲ : οὔτε R : καὶ add. A. — 33. τὴν om. R. — 34. λατινιχὰ ex ἰταλιχὰ
corr. ad marg. Mosquensis. — 35. τε om! MAPRN. — 36. τοῦδε δεφεντεύων M. — 37. ἐμνηστεύσαντο A.
— 38, δογμάτων τῆς ἐχχλησίας APRN. — 39. πιστοῖς καὶ add. APRN. — 0. πατράσι add. MAPRN. —
4. αἰνοῦμαι A. — 2. αὖ : ἂν AD. — 13. τοῖς συντεθειμένοις AD. — A. ἀποδιίσταμαι MAD : χαὶ τὸ διίστασθαι

T.— 45. διδασχ. τῆς ἐχχλ. AD. — 46. xatom. N, — 47. ὥσπερ : ὡς L. — 48. in’ αὐτῶν A.

ne“

* 2687,

“2
486 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. [348]
pore exitus mei, immo: post obitum meum κχαὶ ἐν τῷ χαιρῷ τῆς ἐξόδου μου, καὶ ἔτι χαὶ μετὰ 3

illorum communionem consortiumque abo-
minari, atque iureiurando praecipio, ne quis
illorum ad funus meum aut ad sacra anniver-
saria sive mei ipsius sive alterius cuiuslibet
eorum qui nobis adhaerent eo accedat, ut cum
nostris pertentet sacris vestibus indui remque
divinam facere. Hoc enim esset ea permiscere
quae permisci non possunt. ΠΠ1 siquidem a
nobis omnino separati maneant oportet, donec
Deus optimam reformationem et pacem Eccle-
siae suae dederit.

B

Deinde cum se ad Scholarium principem

convertisset, dixit :

Sunt apud philosophos habitudines quae-
dam, de quibus, licet eae mihi iam e memoria
exciderint, exiguum tamen quidpiam dicam,
esse nimirum habitudines ad argumenta pro-
posita accommodandas, inter quas habetur
etiam ratio contingentis, itemque ratio magis
contingentis, quod quidem magis contingens

1. ἀποστρέφομαι — χαὶ ἕνωσιν om. MAPDRN. — 2

5. ἐν add. ADRN. — 6. μνημοσύνης A. — 7. ἀλλ᾽ οὐδὲ

R. — 9. ἡμῶν :

11. ἡμετέροις A, sed addito d sup. lin. — 12. ἄμυτα μύγνυσται A. — 13. δ᾽ ἁπαντάπασιν A. — il. ἐχεί- γ
νοις — χεχωρισμένοις AD. — 15. μέχρι D. — 16. δῴη TL. — 17. ὁ om. TL. — 18. καὶ εἰρήνην om. T.
— 19. εἶτα πρὸς τὸν ---εἶπεν TL, sed in L legitur ἀποστρέψας : τοῦ αὐτοῦ πρὸς τὸν ἄρχοντα τὸν Σχο)άριον AD:
πρὺς τὸν ἄρχοντα τὸν Σχολάριον VM, sed mutalo poslea in V ἄρχοντα in χύριον : πρὸς τὸν Σχολάριον τοῦ
Ἐφέσου PRN : + Τοῦ αὐτοῦ [ἤτοι τοῦ μαχαριωτάτου (ὡς ἀνωτέρω) καὶ ἁγίου μητροπολίτου ᾿Εφέσου χυρίου
Μάρχον τοῦ Εὐγενικοῦ) ῥηθέντα ἐν τῷ μέλλειν αὐτὸν πρὸς χύριον ἐκδημεῖν, πρὸς τὸν σοφώτατον τότε μὲν χύο[ιον] y
Γεώργιον τὸν Σχολάριον, ὕστερον δὲ καὶ πατριάρχην Κωνσταντινουπόλεω:ς γεγονότα χύρ!τον] Γεννάδιον S, qui hine
ineipit. — 20. Ad nomen Σχολάριον habetur hoc scholion in ΤΙ, : Οὗτος

γραμματεὺς (γραμματικὸς T) τοῦ βασιλέως
δὲ ῥωμαίοις πρωτασιχρήτης (πρωτοσχρίτης

διδάσκαλος τῆς πίστεως χεχειροτονημένος,

χοσταῖς, παρόντων χαὶ (om. L) τῶν βασιλέων χαὶ τῶν ἐκχρίτων ὅλης τῆς πόλεως ἐν τῷ τριχλίνῳ" ἐχεχειροτόνητο
δὲ (om. L) χαὶ τῆς τῶν ὀρθοδόξων συνάξεως ἔξχρχο: μετὰ τὴν τοῦ ἁγίον (om. T) Μάρκον τοῦ (om. T) ᾿Εφέσου

τελευτήν. Addituriin T : Οὗτος μετὰ ταῦτα Γεννάδιος μοναχὸς γέγονε πρὸ τῆς ἁλώσεως, καὶ μετὰ τὴν ἅλωσιν

βιασθεὶς ἐγένετο πατριάρχης Κωνσταντινουπόλεως. -- 21. εἰσί τινες λαι --- τῇ ὑποθέσει τῶν παρόντων λόγων
um. PRN. — 22. ἤδη om. A. — 38. ἔχων AD : ἔχω T. — 34. ὅτι : οἵ A : αἵ Ὁ. — 35. ὅλαι. Ut ἀρὰ
erammalicos modi verborum sunl diversae eorum inclinaliones, per quas varios animi alfeclu

sienificamus, sie apud philosophos materiae propositionum sunl diversae earum raliones, seeundum
quas praedicalum subiecto convenire dieimus, necessario nimirum, aut conlingenter, aut per impos-

sibile. — 26. ἀναλυγύσαις T.

ἐνδεχόμενον apud philosophos dividi in hos modos :

30. πλεῖον Δ). — 31. ἐγγὺς ἐστὶ T,

681.

f
2. ἐξ öpxov AD. — 3. ἐξ αὐτοῖς A. — ας χηδία A. — ῖῖῦν
2

αὐτῶν ΤΊ), sed add. αὐτῶν sup.

μυστικός, ὃ παρὰ μὲν λατίνοις λέγεται χαντζελάριος καὶ σεκρετάριος, παρὰ
T) ἣν δὲ (om. L) καὶ χαθολικὸς χριτὴς τῶν ῥωμαίων" ἣν δὲ (om. L) χαὶ
διδάσχων ἐν τῷ παλατίῳ κατὰ παρασχενὴν ἐν ταῖς μεγάλαις τεσσαρα-

x πὰ \ > 61 > , 1 x 9. m
τὴν ἐμὴν ἀποδίωσιν ἀποστρέφομχι τὴν αὐτῶν
χοινωνίαν χαὶ ἕνωσιν, χαὶ ἐξορχῶν 2 ἐντέλλομαι

᾽ BEA ᾽
R
ἵνα μηδεὶς ἐξ αὐτῶν ὁ προσεγγίση ἢ ἐν τῇ ἐμῇ
μ' yyıon neeud
Aa ὑδὲῖ

χηδεία ἡ ἢ ἢ τοῖς μνημο" σύνοις 5 μου, ἀλλ᾽ ο
ἄλλου τινὸς τῶν τοῦ μέρους ἡμῶν", ὥστε συμφο-
ρένειν "" ἐπιχειρῆσαι nal συλλειτουργεῖν τοῖς ἡμετέ-
4 1 δ "Ὁ νὴ 5 x x ΝΜ , 12
ροις "!" τοῦτο γάρ ἐστι τὸ τὰ ἄμικτα μίγνυσθαι "5.
Δεῖ δὲ παντάπασιν "3 ἐχείνους εἶναι χεχωρισμένους 1
ἡμῶν, μέχρις!" ἂν δῷ! δ'1 Θεὸς τὴν καλὴν

διόρθωσιν καὶ εἰρήνην 8 τῆς ἐκχλησίας αὐτοῦ.

Β

Εἶτα πρὸς" τὸν ἄρχοντα τὸν Σχολάριον "ἢ

ἐπιστρέψας εἶπεν"

, ΤΕΪσοί τινες Dar?! παρὰ τοῖς φιλοσόφοις, εἰ xal
τῶν τοιούτων ἐγὼ ἤδη 25 λήθην ἔσχον 35, ὅλως λέγω.
μέτριόν τι, ὅτιξ1 εἰσὶν Mau? ταῖς ἀναλογούσαις" τῶν
ὑποθέσεων ἐφαρμοζόμεναι, ἐν αἷς ἐστι χαὶ ἢ 57 τοῦ
ἐνδεχομένου, καὶ ἔτι38 A τοῦ ἐπὶ πλέον ἐνδεχομένου"
ὅπερ ἐπὶ πλέον "0 ἐνδεχόμενόν ἐστιν ἐγγὺς" τοῦ

3 τιν nm , Ne er n
ἀναγκαίου. Τοῦτο προσήχει χαὶ τῇ ὑποθέσει τῶν 20

οὐδ᾽ T.

— 8. τῶν του τοῦ P, unde τῶν τούτου
lin. T. — 10. συμφοραίνειν. AM : συμφέρειν TL. —

Kar

Σχολάριος. ἦν τότε χαθολιχῦὺς

— 97. ἡ οἵη. AT. — 28. χαὶ ἔτι --- πλέον ἐνδεχομένου om. AD. — 39. Nota τὸ

ἐπὶ πολύ, ἐπίσης, ἐπ᾽ ἔλαττον, αἱ in Logica videre

ἦ λό Λέγω δὲ ! περὶ τοῦ ἄρχοντος 3 τοῦ
παρόντων λόγων. Λέγ ρὶ τοῦ ἄρχοντος
πα ΡΣ er, R e
Σχολαρίου, ὃν" οἶδα! ἐξ ἔτι" πάνυ νέας τῆς
nr , ἣ 4 \
αὐτοῦ 1 ἡλικίας, χαὶ διάθεσιν nal ἀγάπην πολλὴν ὃ
- \ \
ἔχω εἰς αὐτὸν χαὶ ὡς εἰς ἐμὸν viov? χαὶ φίλον "ῦ καὶ
- > 4 , x ,
εἴ τι ἄλλο"! ἐνθυυηθείη !? τις [ἢ σχέσεως nal ἀγάπης
ὯΝ Ζ - ’ K ’
χινητιχόν᾽ ᾧ χαὶ μέχρι τοῦ παρόντος Γ΄ ἀναχοινού--
το m v r “-
μενος [ἢ καὶ ὁμιλῶν, ἔσχον "" ἀχριδῇ κατάληψιν περὶ
ΩΣ u ’ r
αὐτοῦ οἵας ἐστὶ φρονήσεως καὶ σοφίας καὶ δυνάμεως

18

(4 (4 [
λόγοις. χαὶ Ex τούτων πιστεύω "5, ὅτι

᾿ NE, x
αὐτὸς μόνος ἐκ τῶν EÜPIGKOUEVMY κατὰ τὸν χαιρὸν
” Br S ἢ Ξ &
zourov!? δύναται δοῦναι χεῖρα βοηθείας τῇ ὀρθὴ
ἰὴ) - ’ “-Ὁ

πίστει χειμαζομένη ταῖς βίαις τῶν παραφθειράντων
\ 9308 , Ὁ 5 [6 “ ΞΟ Χ

τὴν τῶν 5) δογιαάτων ἀχρίδειαν, ὥστε τὴν ἐχχλη-

σίαν διορθώσασθαι"), Θεοῦ

συναιρομένου, χαὶ

, - 3 , v9 24

τὴν ὀρθοδοξίαν xpurüvar??, μόνον εἰ μὴ "5 θελήσει "1

ae ͵ > N A 0
καὶ αὐτὸς γενέσθαι τοῦ χαιροῦ 2" καὶ τὸν λύχνον

21 N

μόδιον κρύψαι. ᾿Αλλ᾽ ἐγὼ θαρρῶ 38 μὴ

EBEN 223
ὑπὸ TOV ΐ

ΕΥ̓ [ DEN 29 > m sr a = > [2

ἂν οὕτως αὐτὸν “" διατεθῆναι, und οὕτω τῇ οἰχεία

> - nn, σ \ > δ , N

ἀπειθῆσαι συνειδήσει, ὥστε τὴν ἐχχλησίαν χλυδωνι-
\ \

΄ sm , ’ 3
ζομένην δρῶντα xal τὴν πίστιν σαλεύουσαν ἐπ᾽ ἀσθε-

ἣ 31

Sua0f3 r ᾿ SS en
voug (ἀνθρωπίνως λέγω) χαὶ εἰδότα ἐπ᾿ αὐτῷ
εἶναι βοηθῆσαι ταύτην 5", μὴ 5 πάσῃ σπουδῇ καὶ
[4 \ ’ ΕΣ
προθυμίᾳ τὴν συμμαχίαν ἐργάσασθαι" πάντως γὰρ
3 - v « Ὁ -

οὐχ ἀγνοεῖ σοφὸς ὦν, ὡς ἣ τῆς καθολιχῆς πίστεως
> \ 4 - ’ ,ὔ v 73: -
ἀνατροπὴ χοινή ἐστιν ἀπώλεια. Ἴσως δὲ “΄ ἐν τοῖς
προλαθοῦσιν ἀρχοῦσαν συμμαχίαν ἡγούμενος τὴν
ce ve [4 m x 7 \ r ’ 5" Ὁ πὰ
ὑφ᾽ ἑτέρων τινῶν, καὶ μάλιστα τὴν ὑπ᾽ ἐμοῦ, οὐκ
ἐφαίνετο" χαθαρῶς τῇ ἀληθεί αγῶν, ὑπό

φ οὐ χαθαρῶς τῇ ἀληθεία συμμαχῶν, ὑπό τινων

5 Vox er
ἀναχοπτόμενος τυχὸν 3" λογισμῶν ἢ 5) χαὶ ἀνθρώ-
N ᾿ :
πων “Ἷ, ᾿Αλλ᾽ ἐγὼ χαὶ πρότερον μὲν "8 οὐδὲν ἢ χαὶ
; ἔν: 7 Pe
πάνυ σμιχρὸν 25 συνεισήνεγχα᾽ τῷ συμμαχία

Ἵ
Yury 42

ERBE AN ἕξ EA N’ τ Sl.
BAT ἀνάλογον ἔχειν ὄυναμιν LATE σπουδην" χαὶ νῦν

Ὁ΄᾽οιψ δ. x N ἢ m x N 4} Ah
δὲ ἤδη 15 εἰς τὸ μηδὲν ἥκω" τοῦ δὲ μηδὲν ὄντος τί ὁ:

sumpta videntur. — 15. ἀναχινούμενος ADS

T. — 4. τῷ : τὸ AD. — 42. χαὶ νῦν

MP.

1. A verbis Λέγω δὲ exordilur texlus in PRN, qui praeterea addunt
2. ἄρχοντος erasum V. — 3. ὃν : ὅτι PRN. — A. οἶδα :
ἐξέτι MS : ἀλλ᾽ ἔτι D. — 6. ἐχ νέας T. — 7. αὐτοῦ om. L. — 8. πολλὴν om. PRN. — 9. υἱὸν ἐμὸν Τ. —
10. Post φίλον add. στέργω αὐτὸν PRN. — 11. ἄλλον A. — 12. ἐνθυμηθή A : ἐνθυμηθείην D. — 13. τις : τῆς A!
om. D. — 14. ἐν τῷ ἐγγίζειν τὴν τελευτήν μον add. PRN, quae verba iam habentur initio partis A, unde
: om. PRN, ut etiam καὶ. — 16. ἔσχον :

χἀγὼ R. —

[349] XXIII. — MARCI EPHESIT MORIENTIS ORATIO AD AMICOS. 487

idem fere est ac necessarium. Id valde congruit
cum orationis istius argumento. Itaque de
domino Scholario haec mea est sententia.
Eum inde a prima sua aetate novi, affectuque
illum et amore prosequor ac diligo ut meum
filium et amicum et si quidquam aliud quis
excogitet ad amicitiam caritatemque concilian-
dam. Cum eo ad hanc usque temporis articu-
lum familiariter conversatus, perspectissimum
habeo quanta polleat prudentia et sapientia,
quanta dicendi facultate. Quare nihil dubito,
quin ipse solus, ex iis qui hoc tempore super-
sunt, valeat adiutricem manum porrigere rec-
tae fidei, quae eorum furore iactatur, qui
divinorum dogmatum sinceritatem corrupe-
runt, quo reformetur, Deo iuvante, Ecclesia
fidesque orthodoxa obfirmetur, dummodo velit
ipse operi non deesse, nec lucernam sub
modio abscondere. Equidem neque illum ita
affectum fore confido, neque propriae con-
scientiae ita defuturum, ut Ecclesiam videns
tempestate abreptam fidemque in homine
infirmo inniti, hımano more loquor, sciensque
se habere quod in auxilium illi praestet, non
omni studio magnaque animi alacritate propu-
gnationem instruat. Neque enim plane igno-
rat, vir sapiens ut est, quin catholicae fidei
subversio omnium nostrum sit exitium. Ac
praeteritis quidem temporibus, cum fortassis
existimaret ea sufficere quae ab aliis nonnullis,
nobisque praesertim, ad eius defensionem
gesta sunt, non videbatur aperte veritatem pro-
pugnare, quibusdam fortasse sive consiliis sive

χαὶ ἀποφαΐνομαι περὶ χτλ. —
εἶδον AL: αὐτὸν add. PRN. — 5. ἐξ ἔτι om. Τ'

ἔχω TPRN. —

17. τοῖς add. AMPRN. — 18. πιστεύων D, — 19. τῶν χαιρῶν. τούτων A. — 20. θείων σῶν add. D : σῶν add.
A. — 21. διορθώσασθαι : μὴ ὀρθώσασθαι A, sed ad marg. add.

: ἴσως διορθώσασθαι : ὀρθώσασθαι PRD. —

22. τὴν ὀρθόδοξον χρατεῖναι A. — 23. μὴ om. AD. — 24. θελήσῃ TL. — 25. χαιροῦ : ἐργοῦ P : τῷ ἔργῳ ἢ :
πίστου N. — 26. μὴ add- D. — 27. τὸ PN. --- 38. θαρρῶν D. — 39. μὴ αὐτὸν ἂν οὕτως T. — 30. ἐπ᾽ ἀσθενοῦς :
ἐπείσθη νοῦς N : ἀσθενοῦς Om. R, loco vacuo relicto. — 31. εἰδ᾽ ὅτα A
33. μὴ om. AD : in σὺν vult corr. S. — 34. δ᾽ SL : om. PRN. — 35. ἀναπτόμενος τυχὼν TA. — 86. ἢ :
εἴη ἢ : εἰ N. — 37. ἀνθρωπίνων APRMNS. — 38. μὲν οἴη. PRN. — 39. μιχρὸν PRN. — 40. συνεισένεγχα

: εἰδώτα T. — 32. ταύτῃ PRDNL. —

43. ἤδει A. — U. ὄντος τί : ὃτι AD : ὄντως τί

78.268

ie 15.

=

488 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. [350]

hominibus retardatus. Sed ego olim aut nihil
aut parum omnino ad fidei defensionem con-
tuli, cum neque vires neque studium, ut res
postulabat, suppeterent; nunc vero in nihilum
intereo : quidnam autem minus valet quam
quod nihil est? Si igitur eo forte quod arbitra-
tus fuerit, posse nos quidpiam in hoc negotio
efficere, supervacaneum censuit illud ipse per
se praestare quod ab aliis praestari poterat, ne
inde damnum aliis de causis emergeret prae
lucro admodum parvo, ut saepius rem mihi
narravit veniamque petiit : nunc vero, cum
iam mihi hinc abeundum sit, neque alterum
quempiam videam, qui in Ecclesia, in fide, in
verae religionis dogmatibus defendendis partes
meas perinde atque ille obire possit, idcirco
illum rogo, ut cum tempus non invitet solum,
sed etiam urgeat, absconditam in se pietatis
scintillam detegat, Ecclesiamque et sanas eius
doctrinas propugnet, ita ut quod ipse perficere
non potui, ille cum Dei auxilio ad finem per-
ducat. Id enim potest favente Deo pro insita
qua pollet prudentia dicendique facultate,
modo velit iis opportune uti. Ac licet id qui-
dem officii habeat in Deum, in fidem, in Eccle-
siam, ut pro fide fideliter ac sincere contendat:
nihilominus tamen eiusmodi munus ipse ei
committo, ut meo loco sit defensor Ecclesiae
et sanae doctrinae interpres et orthodoxorum
dogmatum veritatisque propugnator, auxilio
Dei ipsique veritati, pro quibus obeunda sunt
certamina, confisus, ut qui in eis gerendis
socium se praebeat sanctis doctoribus deife-
risque Patribus, eximiis illis theologis, prae-
miaque exspectet a iusto iudice, a quo qui-

cumque pro pietate certaverint, victores

1. μηδαμηνέτερον A : μηδαμηνότερον D : μηδαμινώτερον RL. — 2. ἐκ τοῦ ὅτι : &x τούτου PRN : ὅτι om.
M. — 3. ὅτι : ἔτι AD. — 4. αὐτὸς : αὐτὸ ADRN. — 5. ἐνόμισαν R. — 6. δύναται ἕτερος L. — 7. μεταχει-
ρήσασθαι A. — 8. ὡς ἐχ τούτου ---χαὶ συγγνώμην ἠτήσατο om. PRN. — 9. σμιχρᾷ 5. — 10. ἐξητήσατο S:
ἐξηγήσαντο A. — 11. ἠτήσατο om. S. — 12. εἴδη A : ἤδειν Ὁ. — 18. ἀπαλλάττων D. --- 14. δὲ om. PRN. —
15 τινὰ : τι γε A. — 16. αὐτὸν om. PRN, qui propterea xar& habent. — 17. εἰχὼς A. — 18. καχοδοξίας
D. — 19. Post ἀντ᾽ ἐμοῦ punetum posuit R, contra orationis seriem. — 20. ἐν αὐτῷ : ἑαυτῷ AD : ἐν om. T.
— 21. ἀνακαλύψαι χαὶ συμμαχῆσαι N : ἀναχαλύψει χαὶ συμ. A, sed add. ἧς uper lin. — 22. ἕνα : εἶναι A. —
23. ἠδυνήθην ALPRN. — 24. χατορθώσει A. — 25. τοῦ : ἐκ N. — 26. χάριτι at add. L, quae verba huc
irrepsisse videntur ex lin. 564. --- 27. γὰρ : δὲ N. — 28. τῇ om. T. — 29. τῆς : τοῖς A. — 30. θελήσῃ R.

31. τούτω AD. — 32. χαὶ om. R. — 33. τῷ om. PRN. — 34. χαὶ τῇ πίστει Om. D. — 35. καὶ τῇ ἐχχλησίᾳ
om. R. — 36. ἀγωνίσει δὲ R. — 37. ἀνατίθημοι Α. --- 38. δὲ : δ᾽ ΤΙΝ. — 39. αὐτοῦ N. — 40. ἵνα ᾧ : ἣν A: ὧν
D. 1. κοινωνεῖν 1), — 412. τοῦτον AD : om. PRN. — 43. χαὶ om. D. — A. τοὺς bis scripserat T, sed
horum prius delevit. — 45. ἐνδεχόμενος L. — 46. τοὺς om. D. — 47. εὐσέδειαν R.

ἄλλο μηδαμινότερον! ; Ti γοῦν ἐκ τοῦ ὅτ

a2
ἐδόξασεν ἴσως ὅτι 3. ἡμεῖς δυνάμεθά τι χατορθοῦν, ἶ
αὐτὸς παρέλκον ἐνόμισεν, ὅπερ δύνανται ἕτεροι

r x 3x = , θαιῖ ε 2 $
πράττειν, καὶ αὐτὸς μεταχειρίσασθαι, ὡς ‚ex
τούτου ὃ ζημίαν ἐν ἄλλοις παθεῖν ἐπὶ μικρᾷ ἢ πάνυ 5.
Ὁ x
τῇ ὠφελεία, ὡς πολλάχις μοι ἐξηγήσατο "0 χαὶ Ξ

᾿
m a \

συγγνώμην ἠτήσατο "", ἀλλὰ νῦν ὅτε ἐγὼ μὲν Mon?

᾿
x Bar Ξ 2
ἐντεῦθεν ἀπαλλάττω "5, ἄλλον. δέ 14 τινα "΄ οὐχ δρῶ Hi
: ae x N
xar’ αὐτὸν "ῦ τὸ εἰχὸς "1 τῇ ἐχκλησίᾳ καὶ τῇ πίστει
{ Ὶ A

χαὶ τοῖς δόγμασι τῆς ὀρθοδοξίας !® δυνάμενον ἐχπλη- 10

rm

19 Sı m ΕΙΣ δ er
UI Ga TCUTO AS) αὐτὸν, IV

ρῶσαι ἀντ᾽ ἐμοῦ 1",
"Ὁ m - Ὁ er a‘ ,
χαλοῦντος νῦν τοῦ χαιροῦ, μᾶλλον δὲ χατεπείγοντος,
Me σῷ 20 4 Te εὐδεθεί. 97 αὖ
τὸν ἕν αὐτῷ 5 χεχρυμμένον τῆς εὐσεδείας σπινθῆρα
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ἀναχαλύψη καὶ συμμαχήσῃ"!" τῇ ἐχχλησία nal τοῖς
D y ”
ὑγιαίνουσι δόγμασιν, ἵνα 55 ὅπερ οὐχ ἐδυνήθην 35 15

P x ΝΣ - Β
αὐτὸς ἐκτελέσαι, χατορθώση 2) αὐτὸς τῇ τοῦ ὦ

Θεοῦ "ὁ συμυαχία᾽ δύναται γὰρ 37 τοῦτο τῇ >> χάριτι
τοῦ Θεοῦ ἔχ τε τῆς φυσιχῆς αὐτοῦ φρονήσεως χαὶ
τῆς29 ἐν λόγοις δυνάμεως, εἰ θελήσει 50 μόνον τούτοις
ἐν δέοντι χρήσασθαι. Καὶ ἴσως μὲν ὀφείλει τοῦτο"! 30
χαὶ35 τῷ 88, Θεῷ χαὶ τῇ πίστει: καὶ τῇ
ἐχχλησίᾳ 35, ἀγωνίσασθαι πιστῶς nat χαθαρῶς

37

- ἊΝ
ὑπὲρ τῆς πίστεως" ἀνατίθημι 37 δὲ 55 ὅμως καὶ αὐτὸς

x m >39 3,8 27 3407 2,02
τὸν τοιοῦτον αὐτῷ " ἀγῶνα, ἵνα 710 ἀντ᾽ ἐμοῦ
Ἔξ - S τ ἢ
πρόμαχος τῆς ἐχχλησίας χαὶ τῆς ὑγιοῦς διδασχαλίας 3
ce \ \ - " -Ὁ- Ν ΄ x 07 ΤῊ ων
ὑφηγητὴς καὶ τῶν ὀρθῶν δογμάτων καὶ τῆς ἀληθείας
“Ὁ "Ὁ m x
ὑπέρμαχος, πεποιθὼς τῇ συμμαχίᾳ τοῦ Θεοῦ χαὶ
τῇ ἀληθείᾳ αὐτῇ, περὶ ὧν οἵ ἀγῶνες, ὡς χοινωνῶν ὁ!
5 = - ?
τούτων 12 τοῖς ἁγίοις διδασχάλοις χαὶ θεοφόροις
- N
πατράσι, τοῖς μεγάλοις θεολόγοις, καὶ 15 τοὺς En 8
5 5 Be ..
σθοὺς ἐχδεχόμενος 1ὅ παρὰ τοῦ διχαίου xptrod, τοῦ xal

πάντας τοὺς ῦ ὑπὲρ εὐσεδείας 11 ἀγωνισαμένους ἀνα-

[351]

, 38. δὲ ἢ \ ΕἾΣΑΙ EEE. Ε
χηρύξαντος. ὥσπερ δὴ! χαὶ αὐτὸς ὀφείλει ὅσον
οἷόν τε σπουδάσαι ὑπὲρ " συστάσεως τῶν ὀρθῶν τῆς

\

ἐχκλησίας δογμάτων, ὡς λόγον" ὀφείλων ἡ ὑπ

Ο
ἴ

ἤ ze L - ὃ ες με β ἡ -ς
τούτων" ἐν ὥρα χρίσεως Θεῷ ἡ χαὶ ἐμοὶ τῷ ταῦτα
* ἀναθεμένῳ αὐτῷ, τεθαρρηχότι ἴσως καρποφορή-

μενῷ ὃ ρρη ΟΡ ΠΟΦΟΟῚ,

7 \ FR λό ῃ Ὥ e \ x [4 \
σειν τοὺς ὃ λόγους" wou τούτους ὑπὲρ τὰ ἑχατὸν
ὡς εἰς ἀγαθὴν γὴν χαταδαλλομένους "". Περὶ οὗ χαὶ
᾿ Ἐν
᾿ἀποχριθήτω or, ἵνα λάδω "! τελείαν πληροφορίαν τῆς

5 2 ᾿ ass

παρούσης ζωῆς ἐξερχόμενος! 5, καὶ μὴ ἀηδῶς" ἀπο-

6 , a N \ δ HE ) , DELL θ0
WoW, ὡς ἀπεγνώχῶὼς τὴν τῆς ἐχχλήσίας διορθωσιν.

C

5 τῆς :
+ Απύχοισις "' τοῦ "" κυρίου "5 Σχολαρίου"".

N) , “ δὰ rer
+ ᾿Εγὼ δέσποτά μου ἅγιε, πρῶτον μὲν "δ εὐχαρι-
m - r ς , Je n 2 , τ'
στῶ τὴ μεγάλη ἁγιωσύνῃ σου ἐπὶ τοῖς ἐπαίνοις οἷς
ἐχρήσω εἰς ἐμέ, ὅ χηθεὶς ἐμοὶ γχαρίσασθ
χρή ἰς ἐμέ, ὅτι βουληθεὶς ἐμοὶ χαρίσασθαι,

ar

ar en;
προσεμαρτύρησάς μοι ὅσα οὖχ ἔχω οὐδὲ ἐπίσταμαι

fer ἐπ ον ιν er ΟῚ Fe)
προσεῖναί |" μοι" ἀλλὰ τοῦτό ἐστι3 τῆς ἄκρας χαλο-
ἌΣ Ὁ \ ,

χαὶ ἀρετῆς “2 καὶ σοφίας τῆς μεγάλης

χἀγαθίας 3!
ε ‚ 23 EN SER: ΝΡ, 3. 54 Ἢ
ἁγιωσύνης 55 σου, ἣν καὶ αὐτὸς εἰδὼς ἐξ ἀρ) Ὡς “΄ καὶ
θαυμάζων, οὐ διέλιπον ἐς δεῦρο ὅσα πατρὶ καὶ διδα-
[4 \ IN -.- 3 r 93 9. Ὁ 3 \
σχάλῳ χαὶ πα'δαγωγῷ Opeiietar”?, ἐχτελῶν εἰς τὴν
= ME 5 [τ LA \ e [2 26. ΄
μεγάλην ἁγιωσύνην σου χαὶ ὡς navovı”® χρώμε-
97 - N) ’ 0 nr 9
νος 2 τῇ σῇ 2° γνώμῃ τῆς τε ἐν δόγμασιν ἀχριδείας "ἢ
NER - ΄ Fl = P
χαὶ τῆς τῶν λόγων ὀρθότητος, οἷς ἂν Evaaıneviaetog ’"
x yon G ag \ \ LA
χαὶ αὐτὸς συντιθέμενος. al ὅσα μὴ χατὰ γνώμην
4 2
ein?! σήν, ἀνενδοιάστως "5 τούτων ἐχτρεπόμενος,
Ὑ22. 1 ὁ - A \ m ‚ ἐξ
χαὶ 53 τὴν τοῦ παιδὸς χαὶ μαθητοῦ τάξιν τηρεῖν
x AM 2 [4 ὰ ε ,ὔ 3} 9. rr 3 A
πρὸς τὴν μεγάλην ἁγιωσύνην σου οὐχ ἀπηξίωσα "7
, [4 - x - Ὁ
πώποτε. δίαρτυρι χρῶμαι πρὸς ταῦτα τῇ μεγάλη
ς ΄ ἜΣΣΩ Βι ὁ DEREN , «ἑν
ἁγιωσύνη σου. Οἰδας ὁ" ὡς ἀεὶ τὸν τρόπον τοῦτον σοι
; N
προσηρχόμην 3, χαὶ τὰ βαθύτερα τῆς ἐμῆς διανοίας

e τ
ἀναχαλύπτων τοιαύτας ἐγγύας 7 σοι παρετιθέμην,

7

— 38. δὲ om. PRN. — 39. χαιρῶν : πιστῶν N.

XXIH. — MARCI EPHESI MORIENTIS ORATIO AD AMICOS.

— 40.

4189

renuntiabuntur : similiter ipse debet pro viri-
bus incumbere ad stabilienda recta Ecclesiae
dogmata quasi rationem in hora iudicii reddi-
turus et Deo et mihi, qui ei hoc munus com-
mitto, bona spe fretus meos hosce sermones
plus quam centesimum fructum reddituros,
quippe quos in optimam terram coniecerim.
Ad haec ipse mihi respondeat velim, ut ex hac
vita discessurus plenam certitudinem habeam,
quin cum taedio spiritum emittam, quod de
reformanda Ecclesia plane desperaverim.

G
Responsio domini Scholarüi.

Ego, domine mi sancte, primum quidem
magnae sanctitati tuae gratias ago pro laudi-
bus, quas mihi tribuisti, dum ad me allicien-
dum dotes mihi adscripsisti, quas minime
habeo, nec inesse mihi certo scio. Id sane
effecit summa bonitas et virtus et sapientia
magnae sanctitatis tuae, quam et ipse ab initio
probe novi nec cessavi ad hanc usque diem
valde admirari, magnae sanctitati tuae defe-
rens, quaecumque et patri et magistro et prae-
ceptori debentur, sententia tua tanquam norma
utens cum accuratae doctrinae tum rectissimi
sermonis, iis quae tibi probabantur et ipse
consentiens, quaecumque vero non erant ex
animi tui sententia, ea absque dubitatione re-
spuens; et filii et discipuli partes erga magnam
sanctitatem tuam explere nunquam recusavi.

Cuius rei testem ipsam adhibeo magnam

sanctitatem tuam. Nosti enim me nunquam
non hoc modo affectum ad te accessisse, et

Καὶ τοῦ ὅτι δὲ 38. ἔν τισι τῶν καιρῶν 3) 00 dum intima animi mei consilia aperirem, tales

1. δὴ : δὲ Ὁ. --- 2. τῆς add. ADS. — 3. λόγον Α. --- ἀ. ὀφίλων Μ. — 5. τοῦτο A: τούτου VMTDSL. —
6. θεοῦ A : om. PRN. — 7. καρποφορήσειν bis in T, prius deletum. — 8. τοῖς λόγοις μου τούτοις I. —
9. λόγους : ἀγῶνας N. — 10. χαταδαλλόμεναι T. — 11. λάθη A. — 12. ἐξερχόμενοι A. — 13. ἀειδῶς A. —
14. πρὸς ταῦτα post ἀπόχρισις add. DLS : ἀπόχρισις αὐτοῦ χῦρ Γεωργίον τοῦ Σχολαρίου T. — 15. τοῦ om. L. —
16. zupiov om. MARPNL. — 17. Σχολαρίου : σοφωτάτον χαὶ μαχαριωτάτον πατριάρχου χυρ[ίου] Γενναδίου S:
post Σχολαρίου add. πρὸς αὐτόν 1). --- 18. μὲν om. AD. --- 19. προσύναι A. — 20. τοῦτ᾽ ἐστι A. — 21. καλλοχα-
γαθίας A. — 22. χαὶ ἀρετής om. AD. — 23. ἁγιωσύνη σου M. — 31. ἐξ ἀρχῆς om. AD. — 25. ὀφείλετε: A. —
26. χανώνι A. — 27. χρῶμαι ADN. — 28. σῇ om. T. — 29. ἀχριδείας om. N, qui propterea habet δόγμασι.
— 30. ἐνασμενήσειας AD. — 31. ein om. N. — 32. σήν, ἀνενδοιάστως : συγανενδιάστως ADT : σήν, ἀνενδιάστως
8. — 38. χαὶ om. PRN. — 834. ἀπηξίωσας N. — 35. olöx A. — 86. προσέρχομαι N. --- 37. ἐγγύας : αἰτίας S.

οὐ : εὖ A.

x*

θήν.

* f. 265.

4190 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. [352]

tibi praebuisse cautiones. Quod si aliguando
ad eas pugnas, quas maxima sanctitas tua
pugnabas, palam non accessi, sed silentio eas
praeterii, cur ita me gesserim, nemo magna
sanctitate tua melius novit, quandoquidem
cum saepius intimos meos sensus tibi concre-
didissem, ac me purgassem, venia non excidi.
Nunc vero Dei auxilio haec omnia iam con-
tempsi, meque sincerissimum apertissimumque
veritatis defensorem eo constitui, ut, patrum
meorum dogmata fideique orthodoxae verita-
tem nihil remittendo, praedicem secundum
maximae sanctitatis tuae propositum. Haec
autem non idcirco fateor, quod videam ma-
gnam sanctitatem tuam hinc discedentem :
neque enim spem omnem deposuimus, immo
Deo freti confidimus te ex hoc morbo conva-
lescentem futurum adhuc nobiscum et simul
haec omnia exsecuturum. Si vero oceultis
iudiciis quae Deus novit hinc migraveris ad
quem ipse tibi parasti requietis locum, ac
propter nostram plane indignitatem sedem qua
dignus es petieris, tibi significanter patefacio
coram Deo et angelis sanctis, qui nunc nobis
invisibiliter assistunt, et multis illis clarissi-
misque viris, qui hic adstant, me tuo loco in
re praesenti futurum et tanquam ore tuo
quaecumque amplectebaris et docebas, am-
plexurum et defensurum, omnique studio
propositurum, nihil omnino eorum immi-
nuendo, sed ad extrema usque sanguinis mor-
tisque pericula pro. illis decertaturum. Ac
licet exiguus admodum sit meus in his rebus

usus ac robur, confido tamen fore, ut magna

1. ἀγῶνας om. AD. — 2. παρέρχομαι RN. — 3. τούτου: παρηρχόμην τοὺς λόγους MPAD, posita inter-
punclione posl λόγους. --- 4. τοῦτο PR : τούτοις N. — 5. βελτίων T. — 6. καὶ add. APRM. — 7. καὶ τοὺς
repi — παραιτησάμενος τῆς 0M, L. — 8. τούτους ἢ. — 9. ἀνέχαμψας A : ἀναχάμψας D. — 10. τῆς σῆς γνώμης
AD. — 11. ὥστε om. S. — 12. τὴν om. T. — 13. διαγγέλειν P. — 14. ἁγιώτητος A : ἁγιωσύνης PRN. Hic
explicit textus in S. — 15. σου om. T. — 16. ἀπαίροντα : ἀπελθόντα ARN. — 17. ἀπεδάλομεν NR:
Enebahhopev AM : ἀπεδάλομεν Mosquensis, sed corr. in ἀποθάλγλομεν, quod posuit L. — 18. περιγενέσθαι
A. — 19. καὶ ἅμα — ἐπεξεργάσετθαι om. L. — 20. ἐπεργάσασθαι MAD. — 21. γε om. L. — 22. πρὸς οὗ A,
sed superpositis punctis ad nolandum errorem : ὃν om. T. — 23. σεαυτῷ : αὐτῷ PR : αὐτοῦ N. —
24. χαὶ διὰ τὴν — ἄξιος ἀπέλθης om. PRN. — 25. τὴν om. D. --- 36. ἀναξιώτητα A. — 37. ἀπέλθοις L. —
28. τῶν om. A. — 39, xadarpedevrwv A : παρευρεθέντων D. — 30. χαὶ om. T. — 31. τοῦ om. PRN. —
32. παρεδίδου PNA. — 33. πᾶσιν : πάλιν T. — 34. μηδὲν οὐδ᾽ ὅλως MAP : οὐδόγως μηδὲν ΤΙ, : μηδὲν ac supra
lineam corrigendi, ul videtur, gralia οὐδόλως V, ex quo factum est, opinor, ut alii alio loco utramque
voeulam posverint, cum unam lantum, alia seposila, adhibere debuissent. — 35. χατηφὴς A. — 36. τε

om. TL. — 37. εἰ : ἡ T. — 38. χαὶ om. TD.

A “- > ὃ 4 5 \ IE 1 Δ < \
φανερῶς ἀπεδυόμην πρὸς τοὺς ἀγῶνας", οὃς ἣ σὴ
μεγίστη ἁγιωσύνη ἠγωνίζετο, ἀλλὰ σιωπῇ τούτους
παρηρχόμην", τοὺς λόγους 5 τούτου[ οὐδεὶς
βέλτιον " olde τῆς μεγάλης ἁγιωσύνης σου, ἐπεὶ
πολλάχις τοὺς λογισμούς μου σοὶ θαρρήσας, χαὶ τοὺς
περὶ τούτου ὃ σοι ἀνεχάλυψα" χαθαρῶς, χαὶ
παραιτησάμενος τῆς συγγνώμης "5 οὐχ ἀπέτυχον.
᾿Αλλὰ νῦν Θεοῦ συνάρσει τούτων πάντων χαταπε-
φρόνηχα χαὶ ἐμαυτὸν καθαρώτατον καὶ φανερώτατον
Σ !
NE Sa er ae
τῆς ἀληθείας συναγωνιστὴν ἔταξα, ὥστε"! τὰ τῶν
΄ nr x x 42 Ὁ ΕῚ ὃ , ΕΣ ,ὔ
πατέρων μου δόγματα καὶ τὴν 1? τῆς ὀρθοδοξίας ἀχρί-
ὄειαν ἀνυποστόλως διαγγέλλειν 3 χατὰ τὸν σχοπὸν
τῆς σῆς μεγίστης ἁγιότητος "΄, Λέγω δὲ ταῦτα, οὐχ
ὡς δρῶν * τὴν μεγάλην ἁγιωσύνην σου |? ἐντεῦθεν
- ’ 410. 9. \ \ , 2) 2.
ἀπαίροντα οὐχέτι γὰρ τὰς τελευταίας ἐλπίδας
> ’ 17 > an Cm δῷ n
ἀπεύάλλομεν !7, θαρροῦμεν δὲ ἐπὶ τῷ Θεῷ περιγενή-
48 Ὁ ’ \ x ie - > x
σεσθαί "8 σε τῆς νόσου χαὶ σὺν ἡμῖν ἔσεσθαι χαὶ
ἅμα." τὰ τοιαῦτα ἐπεξεργάσεσθαι 3). Εἰ δέ γε!
χρίμασιν οἷς olde Θεός, ἐντεῦθεν ἀποδημήσειας
x Oh ΠΧ ’ ΡῈ ΄ 6 > ,
πρὸς ὃν 53 ἡτοίμασας σεαυτῷ 55 τόπον τῆς ἀναπαύ-
σεως, καὶ διὰ 2, τὴν 5 ἡμετέραν ἴσως ἀναξιότητα 20,
- - 5 -᾿
ἔνθα εἰ αὐτὸς ἄξιος, ἀπέλθης 57, πληροφορῶν λέγω
σοι ἐνώπιον τοῦ Θεοῦ χαὶ τῶν ἁγίων ἀγγέλων τῶν 38
ἀοράτως παρισταμένων νῦν ἡμῖν χαὶ τῶν χαθευρε-

29 2,

θέντων 2? ἐνταῦθα πολλῶν καὶ 89 ἀξιολόγων ἀνδρῶν,

ou ν N βδιμαιδ 9 - ͵ 5. δι m
οτι ἐσομαι αὐτὸς ἐγὼ EV τοις TOLOUTOLG ἄντι σου χαὶ

ἀντὶ ton?! σοῦ στόματος, ὅσα αὐτὸς ἐσπούδαζες καὶ

nn 32 ’ x SEEN x Ν» ,
παρεδίδους 3? στέργων καὶ αὐτὸς χαὶ δεφενδεύων
\ - 33 ΄ , ὑδόλ 34 - ’
χαὶ πᾶτιν 55 ὑποτιθείς, οὐδόλως τῶν τοιούτων

Nachken , > 3% ΄ u 31 Ἅ6
χαθυφεὶς δ᾽ τὸ παράπαν, ἀλλὰ μέχρι τῶν ἐσχάτων
DA [2 ’ 36 νὰ 4 . x ,
χινδύνων αἵματός τε 3 χαὶ θανάτου ὑπὲρ τούτων

P \ ‚
ἀγωνιζόμενος" χαὶ εἰ 31 χαὶ 58 μιχρὰ πάνυ τυγχάνει
e Ε = +
ἡ ἐμὴ περὶ ταῦτα πεῖρα χαὶ δύναμις, ἀλλ᾽ οὖν

πείθομαι, ὅτι ἣ μεγάλη ἁγιωσύνη σου ἀναπληρώσει

[353]

τὰ ἐμὰ ἐλλείμματα, χαὶ παρὼν Av ἐνταῦθ 7
ὰ ἐμὰ ἐλλείμματα, ρὼν ἡμῖν ἐνταῦθα, τῇ
| 2 SEN eg , \
evousn! σοι" περὶ τὰ τοιαῦτα ὁ τελειότητι, χαὶ
ἀπάρας, ταῖς σαῖς πρὸς Θεὸν εὐπαρρησιάστοις ἡ

5 (2
ἐντεύξεσιν.

5 ΤΟΥ͂ ΚΥΡ’ ΜΑΝΟΥῊΛ ΤΟΥ͂ ΜΕΓΑΛΟΥ͂ ῬΗ-
ΤΌΡΟΣ ΛΟΓΟΣ TIEPI ΜΑΡΚΟΥ TOY
ἉΓΙΩΤΑΤΟΥ ΜΗ ΤΡΟΠΟΛΙ ΤΟΥ ᾿ΦΕΣΟΥ
ΚΑΙ ΤῊΣ ἊΝ ΦΛΩΡΕΝΤΙΑΤ ΣΥΝΟΔΟΥ͂,
ΚΑΙ KATASTEMIFTOY ΚΑΙ ΒΗΣΣΑΡΙΩ-
ΝΟΣ", ΚΑΙ ἈΝΑΤΡΟΠΗ ἸῺΝ AYEZEEBON
ΣΥΓΓΡΑΜΜΑΊΤΩΝ ΑΥ̓ΤΩ͂Ν.

E \ n Fr 2 FE
1. ᾿Επειδὴ μετά γε τῶν ἄλλων τῶν τῇ πρὸς ἡμᾶς
10. 2 λ L 3 7 \ nr,
σου 'ῦ ἐμπεριειλημυένων ἐπιστολῇ χαὶ τοῦτό μοι
ἤφων προσεπηξί ίλων do ὃ ἐν χεφαλαί
γράφων πρ ξίους, φίλων ἄριστε, τὸ ἐν χεφαλαίῳ

7 x \
σοι ἐχθέσθαι χαὶ τὰ χχατὰ τὸν μαχάριον Mapxov
δες οἰ ἢ
τὸν τῶν Eyeotwv apyısparızov ἐπικοσμήσαντα "!

[2 g A [2 “
θρόνον, ὅθεν τε ὥρμητο χαὶ ὅπως ἐν τῇ χατ᾽ ᾽ἴτα-

΄ “» x in
λίαν συστάσῃ, ὀγδόῃ διατεθεὶς ψαίνεται συνόδῳ, τίσι

τε τῶν τηνιχαῦτα προσδιαλεγομένων συντεταγμένος
τ ὶ ᾿ \ \ 3 5 - en,
ἦν, nal εἴ γε κατὰ oxomov ἀχριῤῇ τοῖς ἁγίοις θεο-
λόγοις ὃ oeumevog "2 zuyya λῶ ὶ τίνε
yars διηγωρευμένος |? τυγχάνει τελῶν, χαὶ τίνες
αὐτῷ ἀσυμφώνως διαμεμενηχότες, τῇ τῆς σφετέρας
‘ c m
ἡνώμης συγχεχρημένοι στρεδλότητι χαὶ ἑτέροις τῆς
ὀρθῇς 13 ἡ πῆτε > ὙΠΕΡ ER ν
ρθῆς 5 χαὶ εὐθείας ἀπογενέσθαι χατέστησαν αἴτιοι,

54 Ὁ
— ἤδη σοι τὸν τοιοῦτον ἀφοσιούμενος πόθον, συνε-

Arsenii archimandritae in aclis rossieis Ohrislians-
koe Chtenie (Petropoli, 1886), 1. 2, Ὁ. 102-162 (= A),
Quam curayit duorum codicum ope, nimirum Mos-

XXIV. — MANUELIS MAGNI RHETORIS LIBER DE MARCO.

sanctitas

superstes quidem, eximia

ΛΟΙ

tua suppleat quae mihi desunt,

tua in eiusmodi

rebus peritia, fato vero solutus, acceptissimis
tuis ad Deum obsecrationibus.

XXIV°

MANUELIS MAGNI RHETORIS LIBER DE MARCO EPHESIO DEQUE
REBUS IN SYNODO FLORENTINA GESTIS.

DOMNI MANUELIS MAGNI RHETORIS LI-
BER DE MARCO SANGTISSIMO METRO-
POLITANO EPHESI ET DE FLORENTINA
SYNODO, ΝΕ NON ADVERSUS GEMI-
STUM ET BESSARIONEM, IMPIORUM-
QUE EORUM LIBRORUM REFUTATIO.

1. Quoniam inter alia quaein tua ad nos epi-
stola referebantur, illud etiam mihi scribens
rogasti, amicorum optime, ut summatim tibi
exponam res gestas a beato Marco, qui epi-
scopalem Ephesiorum sedem exornavit, unde
scilicet ortum habuerit et quomodo se gesserit
in coacta apud Italos octava synodo, quibusnam
inter id temporis litigantes se coniunxerit, num
vero ad acccuratam sanctorum theologorum
mentem disseruisse videatur, quinam pertina-
citer ab eo dissentientes pro sua animi versu-
tia ceteris quoque ab aequa rectaque via
deflectendi auctores fuerint : agedum tuum

hoc expleturus desiderium, ea breviter qui-

1. ἑνούσει A : ἑνούσῃ D. — 2. σοι : σε L. — 3. τὰ τοιαῦτα : ταῦτα N. — 4. εὐπαρησιάστοις P : εὐπαρισιάττοις
A. — 5. χυροῦ A : praeit τοῦ αὐτοῦ P. — 6. λόγος om. A. — 7. Φλορεντία Ρ. — 8, χατὰ : περὶ A. —
9. Βισσαρίωνος P, ac sic deinceps. — 10. σον om. A. — 11. ἐπισχοπήσαντα 5. — 12. διηγωρεμένος P :
διηγωνισμένος A. — 13. ὀρθοῦ P.

a) Parisinus 1293, f. 264-293 (= P). — Editio quensis 423 (olim 394), f. 107 sq., el Sinaitiei, nune

Petropolitani 585, f. Qui codices, ubi ab
A discrepant, ille M, hie vero S, nobis erunt.

10 54.

Paris. 1293

* f..264.

265.

492 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

dem, quoad fieri poterit, dicere conabor, ut in
promptu habeas quod perlegas in eximiae vir-
tutis exemplar et nostrae erga te sincerae ami-
citiae documentum.

2. Is igitur sanctissimus Marcus ipsius regiae
urbis proles et alumnus fuit. A primo quidem

capillo, ut ita dixerim, a suis parentibus com-

munibus addiscendis disciplinis addictus est;
quas cum brevi tempore avis cuiusdam instar
percurrisset, omnes suos condiscipulos coae-
taneosque antecedebat. Tum sacro maioris
Ecclesiae adscitus ordini, benedictione sa-
craque ‚precatione impertita a sanctissimo
inter patriarchas sapientissimoque illo Euthy-
mio", omne studium in scripturis divinitus
inspiratis collocavit ; moxque monastica veste
sumpta in sacro magnoque Manganorum
monasterio, totum se solitariae vitae devovit.
Adeo se in coenobio propriaque cella contine-
bat studio utique servandae solitudinis, ut ne
familiaribus quidem et amicis et ipsis sibi
genere coniunctis visendi potestatem faceret,
sed unam noctu et interdiu operam impende-
bat in perpetua divinarum litterarum medita-
tione, unde sententiarum illud sibi comparavit
pelagus, quod edita ab eo opera testantur.
Demum subacta divino sacerdotii iugo cervice,
acnon multo post Ephesiorum antistes amagna
sanctissimaque Ecclesia constitutus, invitus
quidem, sed multis rogantibus amicis, maiorem
exinde virtutis colendae palestram amplificavit
ac pro viribus auxit.

3. Dum autem ipse hoc pacto maiora in dies
divina incrementa caperet, qui id temporis
Romanorum sceptrum gestabat (is loannes
erat bonae memoriae imperator, qui sextus a
primo e Palaeologorum familia ordine fuit),
cernens Ägarenorum gentem in singulos dies
latius progredientem, nostram vero undequaque

coarctatam et inomnimodum ut ita dicam exter-

1. συνελθεῖν ταῦτ᾽ ἐχπειράσομαι A. — 2. ἐκ πρώτου μὲν τριχὸς S. — 3. ὡς om. A. — 4. γραφῇ om. P. —
5. Μαγγένων P. — 6. καὶ om. S. — 7. καὶ φίλοις om. 83. — 8. μὴ δὲν SA. — 9. αὐτῶν P. — 10. ἑξῆς
P. 11. ἁγίας A. — 12. τε om. A. — 13. σχηπτρουχίαν A. — 14. Non ἕχτος, sed ἕόδδομος dicene
debuit. — 15. ἔλλειψιν A. — 16. συνοθούμενον A. — 17. ὡς εἰπεῖν om. A.

a) Eullıymius Seeundus patriarcha ab Octobri vel Novembri anni 1410 ad Martium anni 1416.

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δωρεῶν), ἀλλὰ χαὶ ἀσεθεῖς ἄντικρυς ἦσαν, τὴν

17. θεοχαπίλοις P.

5] XXIV. — MANUELIS MAGNI RHETORIS LIBER DE MARCO.

493

minium reduci, atque ideo veritus ne sensim
vastatis Romani imperii finibus, ipsa etiam ur-
bium princeps in ditione redigeretur, quemad-
modum utique reliquo tempore, pro dolor!
accidit, aequum duxiteosbellisocios sibi adiun-
gere, qui in Italia versabantur. Id vero tuto asse
qui non poterat, nisi coacto concilio ea capita
theologiae nostrae contraria, quae illi novitatis
studio dogmatibus orthodoxis interseruerant,
totis viribus curaret aut componere aut de
medio quodam modo_ tollere. Haec
erant, tum Spiritum Sanctum ex Filio proce-
dere, tum essentiam in Deo idem esse atque
operationem

autem

quae res, quantum equidem
censebat, nisi synodaliter et ex professo ut ita
dicam dilucidarentur, in unam recte sentiendi
rationem utrique populi neque convenirent,
neque ea propter mutuum inter se auxilium
ferrent. Quod optimum in speciem quidem
consilium cum ille Christi cultor religiosissi-
musque imperator necessitate pressus sibi pro-
posuisset, legationem rei tractandae causa ad
misit. Is cum urbane

Romanum antistitem

quidem eam recepisset, de proposito mire
gavisus, per legatos suos vicissim postulavit,
ut concilium ad negotia componenda Floren-
tiae haberetur, quod et factum est. Etenim
imperator, assumptis nonnullis circa se delec-
tis doctisque viris, adscivit etiam quem supra
diximus beatum Marcum, eumque, ubi illuc
advenit et coacta est synodus, huius exar-
cham, ut par erat, constituit; namque Sex eX
utraque parte designatis viris qui sermonem
haberent, Marcus iussus est nostratibus
praeire, inter quos et Bessario, praesul ille
Nicaenus, et Gemistus, homines scilicet Deo
infensi et multis modis corrupti, cum aliis
interfuerunt versipellibus sive rerum divina-
rum nundinatoribus. Isti non haeretici modo
subdoli (ex quo factum est, utadversariis terga
darent suosque fautores eo ipso tempore
ad veritatem tradendam honores praemiaque

pollicitando sollicitarent), verum etiam impii

χὰχ τοῦ γε Κ΄. — 2. συγχροτήσειεν P. : τελόῖως τὰ A. --- 1. διευλητωθείη P
δισυλητωθείη A. — 5. τὰ γένη — τοιοῦτον τοίνυν om. S, in quo habelur ἄμφω χἂν ἀγαθὸν χτλ. —
6. πρεσδίαν P. — 7. ἐν Φλωρεντία --- ὅπερ καὶ om. P. — 8. συμπαρειλήφθει P.— 9. περ om. A. — 10. γενόμενον
A.— 11. συστάθης P. — 12. καθέστησεν A. — 13. ἔξαρχος προτέταχται A. — 14.5 0m. A. — 15. Νιχαίων
A; legendum, si oppidanorum nomen. adhibeatur, Νικαιέων vel Νιχαέων. — 16. δι ἐφθαρμένοι Δ. —

IH

4232668

26T,

ἀθὴ

erant apertissimi, priscam Graecorum circa
deos, vel potius daemones, abominationem
suis circumferentes animis, prout illi eorum
libri plane scelestissimi satis demonstrant,
quos ad simpliciores pervertendos et offenden-
dos reliquerunt.

4. Porro, cum eorum nomina obiter memo-
raverimus, ut eorum impietas ac nequitia satis
superque cunctis manifesta omnino pateat,
ipsa quidem eorum verba hoc loco nuda refe-
ram; tum vero probrum ac dedecus, quod
inde colligitur, veluti in summa ostendam, ut
posita iam ante omnium oculos mentis eorum
foeditate, nemo unus sibi capiat haecce impia
eorum perlegere, atque noverint
omnes, quantum sit vitium arrogantia, qua
nonnulli sibi confidentes nec divinos patres
tuto sequentes, in impietatis ac dementiae
praecipitium abrepti sunt. Ita vero ad verbum
ea se habent, quae alter
inquam cardinalis, ad Gemistum, hominem

scripta

eorum, Bessario

illum scelestissimum, scripsit, solutiones scili-
cet quarundam difficultatum exposcens circa
eos, qui, ut illi equidem censent, se ipsi pro-
ducunt, nimirum deos, de quibus disserendo a
communi quidem opinione, qua omnia ab uno
auctore, videlicet Deo, eflecta fuisse statui-
tur, magistros suos ac proprii sui plane exitii
auctores arbitrabatur. Constat
autem inter nos omnesque secundum divinam

discrepare

humanamque sapientiam recte sentientes, qui
sincera utique conscientia veritatem confiten-
tur, hominem hunc neutiquam viris illis, quos
hoc loco enumerat, multos deos colendi erro-
rem crimini vertisse, dum Gemisto suffragatori
suo haec dubia proponit (qui enim istud egis-
set, cum probe sciret eum eiusdem atque illi
fuisse opinionis?); sed eorum theologiam per
simulationem uti aenigma obstupescentem ac
perlibenti animo exoptantem de ea firmissime
instrui, nec, ut ita dixerim, balbutire. Sane ex
aliis impiis eiusdem verbis plane apparet,
firmum fixumque illum fuisse in eiusmodi

1. βδελλυγμίαν ῬΣ -

5. S. in hac postrema voce λοι sup. lin. P. — ὃ. εἰς μνήμην αὐτῶν A. — 7 yzom. A. — 8. ἐχθύσομέ
S.— 9. ὡς : οἵ A. — 10. προσέχων A. — 11. αἰροῖτο A. — 12. παρανομίας A. — 13. χαρδινάλλις P
χαρδινάλης A. — 1: ἀπέστειλε A. — 15. ἀπορίας P.— 16. αὐτοπαραγάγων A. — 17. ἀπολεῖσθαι S. — 18. =
A. 19. εὐφλονοῦσι A. — 30. τε : γε A. — 2. τὴν θείαν A. — 22. ἀκιμόδήλῳ P. — 23. τῇ συνειδ. TER
ἀληθείᾳ A. — Ih. ἤδη S. — 25. ἐξερχόμενον P. — 26. τὴν αὐτοῦ M. — 27. μάλλα P.

DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

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ἀσεθείας καὶ παρανοίας |? χρημνὸν συναπήχθησαν.

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ἀχιδδήλῳ 25 δήπου συνειδήσει τῇ ἀληθείᾳ 55 a
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χδει 34

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βαίνειν ὅλως, καθάπερ δὴ φαίνεται δι’ ἄλλων Ei

XXIV. — MANUELIS MAGNI

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£ ’ 6 x \ λ , - RN Ξ ΄

ἐκείνους ἢ χαὶ τὴν πολύθεον προσφυῶς διαύήσεται

᾿ \ ἘΠῚ v 7 yet \ τ

πλάνην, za αὖ τοὔμπαλιν 7' ταὐτὸν γὰρ οὗτοι

ΕΣ = , ’ \

τὴν δυσσέῤειαν ἐχείνοις, χἀχεῖνοι τούτοις. ᾿Αλλὰ

5 - > NER 2

χαταστρωτέον Aulv ἤδη ταῦτα χαὶ τὸν Ev αὐτοῖς

ΕΣ ’ n , ν > , -Ὁ
ἐξελεγχτέον διεστραμμένον χαὶ ἀθεώτατον νοῦν.
- - y 2 ’

5. « Κοινῆς οὖν, φησί, πᾶσιν ἐνεσπαρμένης

> , x (2 - x θ , en Ρ δὲ bi m

ἐννοίας, χαὶ ταύτης ἀληθεστάτης, undev undaur

ἀναίτιον εἶναι, οὐχ ὀλίγους δὲ ὃ τῶν Πλάτωνος

z ? Ξ ᾿

ἑταίρων ἢ, ὡς Πρόκλον, Ἑρμείαν τε χαὶ Δαμά-
‘ , ’ x m 4

σχίον, τήν τε ψυχήν, τούς TE πρὸ αὐτῆς πάντας,

By. “10 v ‚ \ ‚ van

εἴτε νοητούς |", εἴτε νοητούς τε χαὶ νοερούς, εἴτε

3 \ r‚ > ’ 3 ΄
νοεροὺς θεούς, αὐθυποστάτους εἰναι τιθευένους

Ὁ τ ἄν τὶ wo» wa „2 HM
εὑρίσκομεν: εἴποι δ᾽ ἄν τις μηδ᾽ ἂν μηδὲ

, > u m , er

Πορφυρίῳ, ἸΙαμόλίχῳ 15, Συριανῷ περί γε τοῦ
ἐς SE:

τοιούτου χαὶ τοσούτου πράγματος ἄλλως δοχεῖν,

τούς γε προειρημένους δρῶν συνεχῶς τὰς τούτων
, ἀναλεγουιένους Zyyalag χαὶ ταῖς αὐτῶν ἑπομένους
ὡς τὰ πολλὰ δόξαις. “Ὥσπερ τοίνυν ἐκ μιᾶς δόξης
ἣ τριὰς τῶν * προειρημένων ἀνδρῶν αὐθυπόστατα

13
᾽

= m - “ \
εἶναι τὰ τοιαῦτα τῶν ὄντων ἀποφαίνεται |}, χαὶ
κ᾿ > ’ e EL ΄ \ [4 -
οὕτως αὐθυπόστατα, ὡς αὐτὰ ἑαυτὰ ὑφιστῶντα
SER x τς ς -- v » vg A y ,
χαὶ αὐτὰ ἑαυτῶν αἴτιχ ὄντα χαὶ ὅλα ἅμα αἰτιατά
\ v
τε χαὶ alıız ».
ἐξ 5 = ‚
6. Τοιαῦτα αὐτῷ τὰ τοῦ συγγράμματος φροί-
> = δ m) ΄
μια, ἐν οἷς χατανοητέον χαὶ τὴν τοῦ ἀνθρώπου
Ε > vun x 4 ἂς ’ Ἄ ,
ἔνθερμον εἰς τούσδε τοὺς ἄνδρας πίστιν, ἢ πλάνην

5

> - 6} ’ 3. [43 > ’ “
εἰπεῖν οἰχειότερον, μεθ᾽ οἵας αὐτούς τε ἀπαριθμεῖ
x ὰ - \ e m - ΄, 41 nr Δ
χαὶ τὰ σφῶν χαὶ ἑαυτοῦ ἐχτίθεται | δόγματα ἢ
δθλήματα. ᾿Αλλὰ ταῦθ᾽ ὡς χράσπεδον ἔστω τὸ
3 Ε re; ? ἢ
(ὡς ἔθος) ὅλον ἐχδηλοῦν ἀθεώτατον ὕφασμα, ἅπερ

ὡς δυσσεδεῖς λεσχηνείας "" βδελύξαιτ᾽ [0 ἄν τις, καὶ
(Ἢ 5 ’

— 6. ἐχείνος Ρ. — 7. αὐτοὔμπαλιν A. — 8. δὲ

11. μηδὲ :

lalibus, habetur apud Migne, P. @., t. 161, ec, 713.

RHETORIS LIBER DE MARCO.

᾿« non paucos,

: μὲν S. — 9.
μὴ γὰρ 5. — 12. Ἰαμδλύχῳ P : ᾿Ιαμόλήχῳ A. — 13.

15. λεσχυνοίας P : λεσχηνοίας A. — 16. βδελλύξαιτ᾽ PA.

495

errore scelestissimo, quo deorum multitudo
adstruitur, atque sponte et ultro eiurato Deo
vivo, uno quidem natura, trino vero hypostasi-
bus ac proprietatibus, in illum gehennae ignem
caliginosum et errore
deposito, prolapsum esse. Quare nostra oratio,
dum Bessarionem Gemistumque eius sectato-
rem insequitur, in illos etiam inque falsam
deorum multitudinis

exteriorem, minime

persuasionem
delabitur, ac vice versa :

apposite
namque eadem isti
impietate laborarunt atque illi, et illi atque
isti. Sed referenda iam nobis sunt istiusmodi
verba, et ea redarguenda, quam exhibent, per-
versa Deoque infensissima sententia.

5. « Cum igitur una, inquit“, apud omnes
« invaluerit opinio eaque certissima, nihil
« usquam, quod causam non habeat, existere,
« Platonis tamen sectatores deprehendimus
ut Proclum et Hermiam et
« Damascium, qui tum animam, tum omnes
« tempore ea priores, sive intelligibiles, sive
» intelligibiles simul et intelligentes, sive intel-
« ligentes deos, per se subsistentes arbitren-
« tur; dixerit vero quispiam, ne Porphyrium
« quidem et lamblichum et Syrianum de tali
« tamque gravi quaestione secus opinari,
« quippe qui comperiat illos quos diximus
« horum frequenter
« eorumque opinionibus plerumque assentiri.

sententias usurpare

« Quare uno veluti consensu illorum quos
« diximus virorum trinitas eiusmodi entia per

εκ se subsistentia pronuntiat esse, atque ita

« quidem per se subsistentia, ut se ipsa con-
« stituant et se ipsa producant, cunctaque sint
« simul et causata et causae ».

6. Ab his verbis scriptum ille orditur, ex
quibus intelligere est, quam fervida sit in viros
illos hominis fides, vel ut verius dicam aberra-
tio, quacum et eos recenseat et eorum suaque
exponat placita vel nugamenta. At haec uti
fimbria sunto, qua, ut fieri solet, tota patescit
impurissima textura. Haec quidem tanquam

impias confabulationes quisque respuerit, prae-

1. αὐτοῦ A. — 2. πεπαγίωται A. — 3. ἰδιότησι A. — (, ἐξόλισθε P : ἐξόλισθε M : ἐξόλισθι δὲ S. — 5. χατὰ S.

ἑτέρων A. — 10. εἴτε νοητούς om. 5. —
1

ἀποφαίνετο Μ. — 14.

a) Bessarionis ad Gemistum epistola, ex qua haec prodeunt verba, non sine gravissimis varie-

* f. 267.

2267:

a =

268

496 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE. [358]

sertim cum conclusio, quae exinde infertur,
male deducta fuerit, id quod, ut in viro philo-
sophiam profitentg, prorsus incongruum vide-
tur. Sed vana gloria, inquit Chrysostomus
loannes*, ubique in seipsam impingit. Quis
enim, si salvo Dei cultu argumentationem
scienter instituat, ens aliquod censuerit ita per
se subsistens esse, ut se ipsum constituat et
ex nihilo in esse per se prodeat; seu, quod
idem est, ex potentia in actum se ipsum exse-
rat? Id ne in ipsam quidem omnium causam,
universorum nimirum Deum, cadere dicimus,
a quo omnia ex non esse in esse producta
sunt. Etenim id quod ex potentia in actum
seipsum educit, fuit profecto tempus, cum non
esset; quidquid autem tempore posterius,
quomodo aeternum? quod vero non aeternum,
quomodo Deus? Sane Aristoteles, littera
lamda Metaphysicorum, id ipsum ostendit, dum
praestantisimam primam mentem, scilicet
Deum, asserit purum esse actum potentiaeque
penitus expertem. « Possibile namque est,
« ait”, non operari, quod potentiam habeat;
« nec item si operabitur quidem, substantia
« vero eius potentia sit : non enim erit perpe-
« tuus motus. Quod enim potentia est, con-
« tingitnon esse. Oportet igitur esse tale prin-
« cipium, cuius substantia actus sit ». Namque
cum demonstrare vellet Deum et principii
expertem esse et aeternum, neque existentiam
nancisci a seipso, argumentationis vi ac ne-
cessitate coactus, illum et purum actum edicit
et actum item esse ipsam eius existentiam,
longe ab eo repellens quicquid potentiae sit
iuxta duplicem vocis huius significationem.
Ouare, ut consectarium est, eundem asserit
penitus immobilem. Undenam enim movere-
tur? Nam si utique moveretur, e potentia
moveretur in actum. Atqui, cum actus quidem
purus sit, prorsus immobilis secundum sub-
stantiam manet, alia utique omnia ineffabili
potentia movens ac pro sua voluntate permu-
tans, ut qui universa entia tam intelligibilia
quam sensibilia condiderit. Quare eundem

DR EDEN n ε , ἘΣ ἘΣ, Ὡς 14 SE INN n
definit® : animans aeternum optimum. Atque γὸς ἁπάντων τῶν ὄντων |! νοητῶν τε χαὶ αἰσθητῶν.

1. συνεπιστημονικῷ P. — 2. ὑφεστὸς S : ὑφιστὸν P. --- 8. πάράγόν A. — . δι γὰρ ἐχ τοῦ — πῶς θεός om.
A. — 5. ὃ καίτοι A. -- 6. λάμδα PA. -- 7. παντελῶς : πολυϊζελῶς S. --- 8. ἐνεργοῦν 85. -- 9. ἐνέργειαν EX
ἐνέργεια corr. P. — 10. ἀποσχορρακίζων PA. — 11. εἰ γάρ τοι κινηθείη om. 5. — 12. ὁ μὲν εἰ ἐνέργεια A,
sumpto εἰ 6 cod. S. — 18. βούληται 5. — 1. ὄντων om. A.

a) Chrysost. P.G., t. 58, ὁ. 781, ubi tamen pronuntiatur. — b) Aristot. Metaphys., X1, 6.
sententia non de vana gloria, sed de errore — c) Aristot. De caelo, τι, 3; Melaphys., Xu, 7.

ea ΤῚ

7 Ki & ὦ
μάλιστα τὸ ἐξ αὐτῶν ἀναθρῷσχον πανταχόθεν daul-
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R ΞΗ͂Ν ; Ser ; ER
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Ἑ. Ἢ i 3
Ὅθεν χαὶ ζῷον αὐτὸν ! ὁρίζεται * ἀΐδιον ἄριστον,
Σ ΔΎ a

᾿χαὶ ζωὴ δέ γε, φησίν, ὑπάρχει: ἢ γὰρ νοῦ ἐνέργεια
“ζωὴ ἀρίστη χαὶ ἀΐδιος. Καὶ καθόλου γε 5 συμπε-

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2 Ὁ >

“ μία ἀρχὴ τῶν ὄντων χαὶ εἷς Θεός ».

᾿ 7. «Ὅπερ γὰρ ἑνὸς ὑποχειμένου ἀρχούντως ! γίνε-
ἃ ται », χατ᾽ ἄλλον τινὰ τῶν θεολόγων, « βέλτιόν ἐστι
δι’ ἐνὸς ἢ διὰ πλειόνων γίνεσθαι. ᾿Αλλ᾽ A τῶν

, Tr ΕΣ γ ὦ „#6 7

| « πραγμάτων τάξις ἐστὶ xah’ ὅσον " ἕΐναι δύναται
« βέλτιον" ἢ γὰρ δύναμις τοῦ πρώτου ποιοῦντος
« οὐχ ἄπεστι τῆς ἐν τοῖς πράγμασι πρὸς τελειότητα
« οὔσης δυνάμεως" ἀρχούντως ὃ δὲ πάντα πλη-
« ροῦνται, ἀναγόμενα εἰς μίαν πρώτην ἀρχήν.
« Οὐχ ἔστιν ἄρα τιθέναι πλείους ἀρχὰς

« πλείους θεούς.

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«τοῦ εἶναι: ἀνάγχη ἄρα διχκρίσεως ἑτέρῳ τινὶ

De ΤΩ el ΟΣ ΟΣ ΕΥΣΣΣ
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«τὴν φύσιν γε
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a πλείους εἶναι θεούς ».

XXIV. — MANUELIS MAGNI RHETORIS LIBER DE MARCO. 497

vita quidem est, ait, cum vita sit aeterna et * f. augv.

praestantissima mentis actus. Denique genera-
lem adducens conclusionem subiungit : Ali-
quam igitur esse substantiam aeternam et immo-
bilem, itemque a rebus sensibilibus distinctam,
perspicuum est; eamque impassibilem esse et
immutabilem; unam, non plures : « nam non
est bonum, ait cum Homero‘, principum multi-
tudo; unus esto princeps ». Ac si dixisset :
Unum est rerum principium et unus Deus.

7- « Quod enim sufficienter fit uno posito »,
ut ait alius quidam theologus”, « melius est per
« unum fieri quam per multa. Sed rerum ordo
« est sicut melius potest esse; non enim poten-
« tia agentis primi deest potentiae, quae est
« in rebus ad perfectionem. Sufficienter autem
« omnia complentur reducendo in unum pri-
« mum principium. Non est igitur ponere
« plura principia neque plures deos.

« Adhuc‘. Si sunt duo quorum utrumque
« est necesse esse, oportet quod conveniant
« in intentione necessitatis essendi : oportet
« igitur quod distinguantur per aliquid quod
« additur, vel uni tantum, vel utrique. Et sic
« oportet vel alterum, vel utrumque esse com-
« positum. Nullum autem compositum est
« necesse esse per se ipsum. Impossibile est
« igitur esse plura quorum utrumque sit
« necesse esse; et sic plures deos.

« Amplius". Si sunt plures dii, oportet
« quod natura deitatis non sit una numero
« in utroque : oportet igitur esse aliquid dis-
« tinguens naturam divinam in hoc et in illo.
« Sed hoc est impossibile, quia natura divina
« non recipit additionem neque ullam diffe-
« rentiam. Nec etiam natura divina est forma
« alicuius materiae, ut possit dividi ad mate-
« riae divisionem. Impossibile est igitur esse
« plures deos ».

1. αὐτὸς ζῶον A. — 2. γε : δὲ P.— 3. χεχορισμένη Ῥ. — 4. ἀρκοῦντος P. — 5. καθόσον M. — 6. ἀρχούντως
δ Ξ πρώτην ἀρχήν om. S. — 7. οὐδὲ : οὐ γὲ A. — 8. ὧν 0m. A. — 9. προτιθεμένῳ P.-— 10. εἶ om. P.
ρωώτὴν ἀρχὴ ξένῳ
ἃ) Homer. 1].. ı1, 204; Aristot. Melaphys.,xt, 10. est euivis rerum byzantinarum non plane rudi
— b) Quis fuerit alter ille theologus, auetor non multa Aquinatis opera graece reddita fuisse,

declarat. Porro Arsenius archimandrita pro-
vocal ad Eustralium, saec. v seriptorem; at labi-
tur vir doctus. Quae enim sequuntur, tolidem
verbis exscripta sunt e $S. Thomae Summa contra
Gentiles, lib. I, cap. 42, 2 Item. Notum quippe

alque in priwmis praeslantissinam Summam contra
Gentiles. Ipsa S. doctoris verba mea feei in trans-
latione cum huius loci, tum 22 quae mox ha-
bentur. — ὁ) S. Thomas, ibid., Z2Adhuc.— d) Ibid.,
2 Amplius.

[269°

A

ΝΣ ΓΟ ΘΟΥ,

498

Etenim si plures .essent dii, cum ipsi
sibi essentiam tribuant et ipsi se producant et
ipsi suimetipsorum causa sint, plures etiam
haberentur principatus. Sed omne quod
plura habet principia, id natura sua seditio-
sum est et turbulentum totiusque divulsionem
concitat. Ea enim ex causa Jupiter ipse, iuxta
Homerum, structis a ceteris diis insidiis, in eo
erat ut prosternaretur et in vincula coniicere-
tur, nisi citius a Thetide certior factus de inita
coniuratione, Aegeonem sibi custodem con-
stituisset®. Sane si Graeci in sua de diis doc-
trina unius principatum statuissent, eiusmodi
seditio ac confusio locum apud eos non
habuisset nec fabulosa garrulitas. Quare idem
Homerus multorum dominatum aspernatus,
« non est bonum, ait”, plurium principatus :
unus princeps esto ». Quae verba Aristoteles,

ut philosophum decet, mutuatus, in tradenda

sua theologia polyarchiam reiecit monar-
chiamque probavit, hoc eodem adhibito versu.

8. Atqui Aristoteles, quamvis gentilis esset
manifestus, tamen veritatem in nonnullis vide-
tur carptim tetigisse, etsi essentiam et opera-
tionem in Deo idem esse falso arbitretur‘. Nos
enim aliud essentiam, aliud vero operationem
et censemus recte et edicimus: id enim quod
habet! distingui ab eo quod habetur, asse-
runt vere divini sapientissimique theologi.
Sed, ut ut est, ille veritatem in plerisque ali-
quatenus attigisse deprehenditur; at vero Bes-
sario et Gemistus, vel post latam gratiae
legem, quam simulate participabant, et emis-
sum ex ea veritatis divinitus datae florem,
plane insipientes manserunt, ut proverbio dici-
tur : Qui per cribrum videre non valet,
caecus est. Nam christianorum professionem
tum in agendo tum in loquendo ementiti et
Spiritum gratiae contumelia affıcientes, cum
Proclo, qui dux ipsis fuit ad perditionem,
multos deos per se subsistentes sermonibus

1. παναίτιον A. — 2. θέμιδος A, omnino perperam. — 3. τε : ποὺ A. — 4. Αἰγαῖον PA, quod ab ipso
auclore positum fuisse videlur; at iuxta Homerum legendum est Αἰγαίωνα. --- 5. βδελλυσσόμενος PA. —
6. οἴεται εἶναι S.— 7. καὶ anle φρονοῦμεν om. P. — 8. χαθορᾶν A. — 9. ἐπελθοῦσαν A. — 10. ἐστι A. —

11. ἀπόλειαν A.

a) Homer. Il., ı, 397-405. — b) Homer. Il., ıı,
>04, — ec) Divinas proprietates, praeserlim rela-
tivas, ab essentia non ratione 5018, sed reipsu
quoque distingui, et antiquorum aliquot opinio
fuit, et recentiorum Graecorum, quorum princeps
et anlesienanus exstitit in huiusmodi errore as-
monachus ac Thes-
salonicensis postea factus episcopus. Qui plura

serendo Grerorius Palamas

DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

[360]

᾿ x τ
Εἰ γὰρ πλείους εἶεν θεοί, ἐπεὶ αὐτοὶ ἑαυτοὺς
Fi =, \ 2. ἘΣ \ , τῆν ὑγρᾶς."
οὐσιοῦσι καὶ αὐτοὶ ἑαυτοὺς παράγουσι καὶ αὐτοὶ
[4 ae 67 x (4 ν R} , - μι x
ἑαυτῶν αἴτιοι, χαὶ πλείους ἄρα ἀρχαί: πᾶν δὲ τὸ
πολύαργχον, χαὶ στασιῶδες φύσει καὶ ταραχῶδες: καὶ
διασπασμοῦ τοῦ ὅλου παραίτιον |" διὰ γὰρ τοῦτο ἢ
καθ᾿ Ὅμηρον χαὶ Μεὺς παρὰ βραχὺ ὕπτιος χαὶ
δεσμώτης προὔχειτ᾽ ἂν ὑπὸ τῶν ἄλλων ἐπιθουλευ-
θεὶς θεῶν, εἰ μὴ ὑπὸ Θέτιδος 5 τὴν βουλὴν θᾶττον
, , 3 wor x Rt y 2
χατέμαθέ τε 3 καὶ ἑαυτοῦ τὸν Alyaiov! προύστησε
- —_
A} x ΕΣ - -"
φύλακα. Εἰ δὲ μοναρχία ἦν ἐν τῇ καθ᾿ “ἕλληνας ἢ
, > > 4 , x ΕΣ 4
θεολογία, οὐχ ἂν τοιχύτη στάσις χαὶ ἀχαταστασία
οἱ »-
& 3 =
ἦν ἐν αὐτοῖς χαὶ ψυθώδης φλυαρία. Ὅθεν ὃ αὐτὸς
N
τὸ moAuupyov” βδελυσσόμενος", « οὐκ ἀγαθόν»,
Bat} SuM PIE ͵ λ Ἔξ ΝΣ In
φησί, « πολυχοιρανίη" εἷς χοίρανος». Ἐξ οὗ χαὶ
᾿Αριστοτέλης λαῤδὼν φιλοσόφως, ἐπὶ τῆς κατ᾽ αὐτὸν 1
FE τ A ae an οἵ Re)
θεολογίας τὸ πολύαργον ἀναιρῶν χαὶ τὴν μοναρχίαν
* ἀποδεγόμενο:, τῷ ἔπει συγχέχρηται τούτῳ.
8. Ἀλλ᾽ 5 μὲν ᾿Αριστοτέλης καίπερ “Κλλην ὧν.
Φ' , > , -Ὁ > , vw [4 ’
ἐναργής, ἀκροθίγως τῆς ἀληθείας ἔν τισιν ἁπτόμενος
‘ ’ x 5» , Α 3 (589, X = I.
φαίνεται, εἰ καὶ οὐσίαν καὶ ἐνέργειαν ἐπὶ Θεοῦ :
ταὐτὸν οἴεται ὁ ἐπισφαλῶς" ἄλλο γὰρ ἡμεῖς οὐσίαν
TREE, “ἢ Σ ὦ ΤΑ ΦΉΣ
χαὶ ἄλλο ἐνέργειαν καὶ φρονοῦμεν χαλῶς χαὶ λέγο-
ὌΝ " ᾿ς δ Ὁ [4 x x x ’ «
ev" ἄλλο γὰρ τὸ ὃν τοῦ προσόντος χατὰ τοὺς θείους
- 5 e 2 a,
τῳόντι καὶ σοψωτάτους θεολόγους. Τέως ὃ ἐγχρίπτων
- Ἔν» ΔῊ ΤΕΣ τ) - A , » 82
πως οὗτος τῇ ἀληθείᾳ Ev τοῖς γε πλείοσι χαθορᾶται δ" :
βησσαρίων δὲ χαὶ Γεμιστὸς χαὶ μετὰ τὸν τῆς
χάριτος νόμον, οὗπερ ἐπιπλάστως μετέσχον, καὶ τὴν

5 ee τ ὁ ἃς er Kr

ἐπανθοῦσαν αὐτῷ θεοδίδαχτον ἀλήθειαν ἀσύνετοι
, u , Ε ee

μεμενηχότες κατὰ τὴν παροιμίαν" « Ὃ μὴ βλέπων

διὰ κοσκίνου τυφλός ἐστιν |" », τὴν τῶν χριστιανῶν

ν NZ r S N,

ἔργοις τε καὶ λόγοις προσηγορίαν ξιαψευδόμενοι χαὶ

x = m , “- ον ἢ \ ’

τὸ Πνεῦμα τῆς χάριτος ἐνυδρίσαντες, μετὰ Il goxkou

τοῦ αὐτοῖς ὁδηγοῦ πρὸς ἀπώλειαν !! πολλοὺς αὖθ-

; ΠΑ ΣΣΞΟ εἰ τὰ : ,
υποστάτους θεοὺς τῷ λόγῳ δημιουργοῦντες ἀναπλάτ-

cupit, adeat Ροίανίαπι, Theolog. Dogmatum, lib.
I, cap. 12 et 13. — d) τὸ ὃν (id quod est) idem
est atque οὐσία (essentia); latine reddidi id quod
habel, quo melius significarelur oppositio inter
τὸ ὄν el τὸ προσὸν graeci texlus, quin ipsa senten-
tia laedatur. Si quis tamen voluerit ipsa auetoris
verba adhibere, dicat: id quod es! distingui ab
eo quod inest etc.

=.

Ξ

[361]

τουσί τε χαὶ πρεσδεύουσι" xal ταῦτα μηδ᾽ ὅλως ! ἐν

- τὸ m > , v9 ae “- εὐ
τοῖς οὐσι τοῦ αὐθυποστάτου ἤ" πη ἢ ἁπλῶς εἶναι
δυναμένου 5, ὡς δέδειχται" οὐδὲν γὰρ τῶν ὄντων
> ’ v « ᾽ em \ , Δ
ἀναίτιον, οὔτε αἵ παρ᾽ Aulv νοεραὶ δυνάμεις, αἵ
δεύτεραι λαμπρότητες οὖσαι ὑπὸ τοῦ πρώτου χαὶ
3 ’ x « , ! Ὁ « > Pd
ἀναιτίου φωτὸς ὑπέστησαν χαὶ τῆς ὡς ἀληθῶς
ὀντότητος * τῶν ἄλλων χτισμάτων μᾶλλον μετέχου-

᾿Ξ Ν m « x ‘ 4 v \ [4
σιν, οὔτε τι τῶν ὑπὸ γένεσιν! ὄντων χαὶ φθοράν.
Ἀλλ᾽ ἀτμοὶ μὲν ἀπὸ γῆς ἢ ὑγρανθείσης, εἶθ᾽ ὑπὸ
τοῦ ἡλίου θερμανθείσης, ἐν οἷς γε τὸ μᾶλλον χαὶ

ἧττον θερμὸν χαὶ ξηρὸν καὶ δίυγρον μίγδην συνανα-

φερόμενα μέχρι τοῦ τόπου, ἐν ᾧ ὃ διπλασιασμὸς ὃ

:
τῆς ἀχτῖνος τῆς ἡλιαχῆῇς περαίνεται, διὰ τὴν τοῦ
θερμοῦ ἐχεῖσε ἀσθένειαν καὶ ψυχροῦ ἐπιχράτειαντ
N , 3 RER vom 3 \ Pe
διαχρίνονται ἀναγχαίως" χαὶ δῆτα Ex μὲν τοῦ μᾶλλον
> , 8 -᾽ 5 δ ἢ δι τὰ ΠῚ
ἀναθυμιωμένου ὃ θερμοῦ ἀστραπαί, ἐκ δὲ τοῦ ἧττον
τ ,ὔ Με δι -Ὁ ΓΚ, [4 € \ Ν
ἄνεμοι γίνονται, ἐχ δὲ τοῦ διύγρου νέφη, ὑετοὶ δὲ
ἀπὸ νεφῶν χαὶ τὸ εἶδος ἀπὸ τοῦ σπέρματος, τοῦτο
δὲ 5 x m , \ v ΕῚ ,ὔ ,ὔ
δὲ ἀπὸ τοῦ γεννήσαντος χαὶ ὄντος ἐνεργεία τελείου.

Η ῳ ΄
Καὶ οὕτως γε ἀφ᾽ ἑτέρου διοδεύων πρὸς ἕτερον, οὐχ
Ἄ ’ "
ἂν σταίης πρὶν εἰς τὴν προτέραν ἀνέλθοις ἀρχὴν χαὶ
αἰτίαν, τὸν ὄντως ὄντα ὃ Θεὸν δηλαδή.

σ͵ --
9. “Ὅθεν ἄρα οὐδὲν τῶν ὄντων αὐθυπόστατον,

Ἂ Ὁ 208 m x ’ 10 Y v - ,
ὡς ἀφ᾽ ἑαυτοῦ τὴν γέννησιν 10 ἔχον, οὔτε τῶν πάντη
νοερῶν, οὔτε τῶν πάντη αἰσθητῶν, οὔτε τι τῶν
am r
μεταξύ. Ei γάρ τοι χαὶ τὴν σύνθετον οὐσίαν δριζό-
, =, 7 ͵
Bevor φαμεν, πρᾶγμα αὐθύπαρχτον εἶναι μὴ δεόμενον
es x 73 > m
ἑτέρου πρὸς ὕπαρξιν, ἀλλ᾽ οὐ"! τοῦτό γε λέγομεν
τω N x \ 9 ei x
νοοῦντες τὸ αὐτὴν ἑαυτὴν !? παράγειν εἷς ὕπαρξιν χαὶ
ν A x 21 ε
αἴτιον ἅμα τὸ αὐτὸ καὶ αἰτιατὸν εἶναι, ὡς οἱ θεοὶ
Γεμιστοῦ τε χαὶ )ησσαρίωνος᾽ γελοῖον 18 γὰρ ἂν ἦν
"ἢ “- ᾿ ..
al ἐπιειχῶς ἀνόητον, " τό γε τὴν ἀἄῦλον οὐσίαν καὶ
ERW ε 4 .
ἀὐλίας ἁπάσης ἀύλως ὑπερεξηρημένην "' καὶ πάντῃ
i ἴ
Ὁ} Ὁ - m
ἀσύνθετον μηδόλως γε πεφυχυῖαν τοῦθ᾽ ὑποδέχεσθαι,
τὴ δῸ δ Δ m m 4 ’
τὴν Ra ἑαυτὴν χυχλικῶς πως νοοῦσαν νοήσει τελεία
ἥν 6 ’
χαὶ ἁπλουστάτη, τὴν δέ γε σύνθετόν τε χαὶ ὑλιχὴν
τοῦτο δυναμιέ 7 ὶ αὐτόθεν οὖσαν χαταφανῇ
ναμένην, τὴν χαὶ αὐτόθεν οὖσαν καταφανῆ,
΄ er r akt
τὴν τε ὕπαρξιν χαὶ τὴν σύνθεσιν ὑπ᾽ ἄλλου δεχομένην,

EN -, τε
τοῦ πάντων δηλαδὴ αἰτίου. Οὐ τοῦτο τοίνυν φαμὲν

XXIV. — MANUELIS MAGNI RHETORIS LIBER DE MARCO.

499

procreant, effingunt, profitentur : idque cum
nihil in rerum natura esse possit aut aliqua-
tenus aut simpliciter per se subsistens, ut
demonstratum est. Nulla enim res est quae
causam non habeat, nec illae, ut dicimus, intel-
ligentes potentiae, quae secundi splendores

cum sint", a primo et principii experte lumine * f. 270,

productae sunt et ipsissimam entitatem prae
ceteris rebus creatis participant, nec aliud
quicquam eorum quae generationi et corrup-
tioni sunt obnoxia. Sic vapores, cum terra
madefacta fuerit atque a sole calefacta, quate-
nus plus minusve caliditas et siccitas et humi-
ditas promiscue circumferuntur usque ad eum
locum, ubi solaris radii repercussus iam desi-
nit, eo quod calor illic debilitetur et frigus
praevaleat, necessario dissolvuntur : ac proinde
e calore, si magis refervescat, fulgura, sin
minus, venti nascuntur; ex humido vero,
nubes;et e nubibus, pluviae. Item species ex
semine, hoc autem a generante qui sit actu
integer. Atque ita porro ab alio ad aliud pro-
cedendo in via nequaquam subsistes donec, ad
primum perveneris principium et causam,
scilicet ad ipsissimum ens, Deum.

9. Liquet igitur nullum esse ens quod ita
per se subsistat, ut generationem a seipso
nanciscatur, nec inter mere intelligentia, nec
inter mere sensibilia, nec inter ea quae sunt
in medio. Etsi enim compositam substantiam
definituri dicamus, eam esse rem per se sub-
sistentem quae altero non indigeat ad sub-
sistendum, tamen, dum id dicimus, minime
censemus eam sibi per se tribuere existentiam,
adeo ut una eademque res causa simul sit et
causata, ceu dii illi a Gemisto et Bessarione
positi. Namque ridiculum esset ac satis stul-
tum, si quod in eam substantiam immateria-
lem et cuiusvis materialitatis immaterialiter
plane vacuam nec ullo modo compositam,
quae se ipsa quasi circulariter intelligit per-
fecta quadam simplicissimaque intelligentia,
nullatenus naturaliter cadit, id ipsum substan-

tiae congrueret compositae et materiali, quam
quidem temporaneam esse plane constat, ut
quae ab alio et existentiam et compositionem
acceperit, nimirum ab universorum causa.
Hoc igitur nec censemus nec dicimus, sed

1. μηδόλως A. — 2. ἢ ante nn om. S. — 3. δυναμένον P. — I. ὑπὸ γένυ Κ΄. — 5. γῆς : τῆς A inepte. —
6. διπλασμὸς A. — 7. ἐγχράτειαν A. — 8. ἀναθυμιουμένου A. — 9. ὄντα : ὅτα P. — 10. γένεσιν S. — 11. ἀλλ᾽
οὐ — εἰς ὕπαρξιν ad marg. P. — 12. αὐτὴ (αὐτῇ P) ἑαυτὴν PA. — 13. γελλοῖον P. — 14. ὑπεξηρημένην A.
a) Gregor. Naz. = P.@., t. 36, c. 3%0 C.
PATR. OR. — T. ΧΥ͂Ι. — F. 2. 34

x

270Y.

π

quod iugiter manu, a qua producta est, non
indigeat : ubi enim causa efficiente semel
saturata est ac plene perfruita, ipsa sibi sufficit
tum ad suam ipsius tum ad aceidentalium
existentiam. Nihil ergo in rebus ita per se
subsistit, ut a se ipso generationem accipiat;
substantias vero per se subsistere eo dicimus
modo, quo exposuimus, non quod ab altero
non productae fuerint, sed quod a prima
causa conditae, ex se iam pares sint ad exi-
stendum.

10. Nec minus ridiculum est, quod deos
sibi effingant corruptioni obnoxios ac plane
finitos. Si enim plures sint et multitudine auc-
tiores fiant, finiti etiam profecto erunt. Nam
infinitas considerari non potest nisi in uno
solo universorum auctore, cui etiam immu-
tabilitas attribuitur et omnimoda incompositio,
nec non immaterialitas et simplicitas et
omnipotentia, ceteraque omnia, quae veluti
perfectiones quaedam ei essentialiter insunt
utpote enti revera absolutissimo et uni soli
summe bono, in quo .eae coalescunt modo
incomprehensibili et singulari secundum excel-
lentiam quamdam ineffabilem et inexplicabi-
lem. Etenim inter ea entia, quae ab eo condita
sunt, aliud alio eatenus potentius est, ut ita
dixerim, et perfectius et a materia remotius
et infinitius, quatenus. unumquodque eum
participare potest; at vero si cum eo conferan-
tur, omnia aeque imperfecta sunt ac sub-
stantiae vacua, cum ille infinitis modis infinite
ab omnibus omnino semotus sit iuxta initia-
toriam theologicae scientiae rationem'. Itaque
cum ii quos ponunt dii multi sint, hos finitos
esse plane necesse est, itemque corruptibiles,
quantum equidem censent, utpote genitos.
Nam si per se subsistunt, profecto sunt etiam
geniti, atque ideo corruptioni obnoxii : hi
enim, ut est illorum opinio, ipsi se, cum non
essent, in esse producunt, licet Proclus eorum

1. ἀλλ᾽ ὅ, τι Α. --- 3. οὖν : οὗ A. -- 8. γένεσιν A. — ἀν δ᾽ om. A. — 5. οὐσίαν P.— 6. παραχθῆσαι
P. — 7. γελλοῖον Ρ. --- 8. χαὶ om. A. — 9. θεωρεῖται A. — 10. τελειώτητες Ρ. --- 11. ἐν : ὡς A. -- 12. καὶ μόνῳ
ἑνί A. — 13. τελειώτερον A. — 14. χαθόσον A. — 15. χατὰ θεολογιχῆς ἐπιστήμης λόγον A. — 16. εἰσὶ θεοὶ οἱ
χατ᾽ αὐτούς A. — 17. τυγχάνουσι A.

a) θεοτελή appellat, ni fallor, eam theologiae
tradendae partem, quae symbolica et mystica sive
arcana dieitur, eam nimirum quae sub figuratis
deseriplionibus ac similitudinibus
vocanlur, abstrusarum rerum

quibusdam
yuae symbola

500 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

ἢ νοοῦμεν, ἀλλ᾽ ὅτι! ob δεῖται διηνεχῶς τῆς ὑφ-
, ren , 2 , . u m
estwang αὐτὴν χειρός" ἐχορέσθη γὰρ ἅπαξ τῆς ποιη-
67 mn , Ὁ
τιχῆς αἰτίας, καὶ ὅλης αὐτῆς καταπολαύσασα, ἀρχεῖ,
ec - , \ ον x -Ὁ 6 6 , Α
ἑαυτῇ πρός τε τὴν ἰδίαν χαὶ τῶν συμδεθηχότων |
ὕπαρξιν. Οὐδὲν οὖν 5 τῶν ὄντων αὐθυπόστατον, ὡς
ade m ΄ 3 Y = 3 r οἱ
ἀφ᾽ ἑαυτοῦ τὴν γέννησιν ἡ ἔχον᾽ αὐθυποστάτους
& 8
Di ὡς εἴρηται τὰς οὐσίας " φαμέν, οὐχ ὅτι μὴ παρ᾽
ἑτέρου ὑπέστησαν, ἀλλ᾽ ὅτι περ ἀπὸ τῆς πρώτης
N - 6 Cu) b} τ .- 5
παραλθεῖσαι" αἰτίας, ἀρχοῦσιν ἑαυταῖς πρὸς τὴν
Κ᾿

“Ὁ

10. Γελοῖον δὲ χαὶ τὸ νομίζειν τοὺς σφῶν ὙΠ

er 14
ὕπαρξιν.

RS ; Ἀπ ae
θεοὺς ὑποχειμένους φθορᾷ χαὶ ὃ πάντη menspao-
μένους. Εἴπερ γάρ εἰσι πολλοὶ χαὶ εἰς πλῆθος,
4

προΐασι, xal πεπερασμένοι δήπου τυγχάνουσι" τί
\ » EIER } BER r [2 3 [4 Ὁ
γὰρ ἄπειρον ἐφ᾽ Evi θεωρούμενόν ἐστι μόνῳ τῷ
- x = he
πάντων αἰτίῳ, ᾧ καὶ τὸ ἀναλλοίωτον ἐνθεωρεῖται
χαὶ πάντῃ ἀσύνθετον, * πρὸς δὲ τὸ düAov τε wall
ἁπλοῦν καὶ παντοδύναμον χαὶ τὰ λοιπὰ πάντα, ἅπερ
᾿
ὡς τελειότητές "ῦ τινες οὐσιωδῶς ἔνεισιν αὐτῷ evil
> 3 , Μ Ἂ «ΨἹὶ τὸ - [4 ΑΙ
ἀληθεία παντελείῳ ὄντι xal ἄχρως ἀγαθῷ μόνῳ χαὶ
᾿ DURCH

ur 12 5 Er X x € - ’ ’
Evi!?, ἀπερινοήτως χαὶ ἑνοειδῶς συνειληφότι ταύτας

20 x v , x » ‘

χαθ᾽ ὑπεροχὴν ἄφραστόν τε χαὶ ἀνερμήνευτον.
Ἄλλο μὲν γὰρ ἄλλου τῶν ὄντων, τῶν παρ᾽ αὐτοῦ
’ » Νῃ ων ΄ ’ « 6} - x
χτισθέντων δηλαδή, δυνατώτερόν TE ὡς εἰπεῖν χαὶ
Er ’ 13 Φ, Pre x 3 , >
τελειότερον 1? χαὶ ἀὐλότερον καὶ ἀπειρότερον, Kal

mn

[7 14 8 [A “ ’ 5 x sy,
οσον εχαστον μεέτεχειν αὐτου OUYATAL προς αὐτὸ

, 3

x , ἔν mn Er} x } , φ
© πάντα ἀσυγχρίτως ἀτελῇ τέ ἐστι χαὶ ἀνούσια, ὡς

Ο7

ε ’ > ’‚ » ’ ΄ ε λῶς
ὑπερανῳχισμένον ἀπειράκις ἀπείρως πάντων ἁπλῶς
χατὰ θεοτελῇ θείας ἐπιστήμης λόγον "ἢ. ᾿Κπειδὴ
οὖν πολλοί εἶσιν οἵ χατ᾽ αὐτοὺς θεοί "δ, χαὶ πεπερασ-
> ͵ ἫΝ 1 ER ὺς ὃ;
μένοι ἀναγχαίως τυγχάνουσιν [7 ὄντες" φθαρτοὺς
3 "2 ε ’ "ἢ " » 4
αὖθις νομίζουσιν ὡς γεννητους" εἴπερ γὰρ αὐθυπό-
’ ΓῚ [4 Ἅ ce ’ x x
στατοί εἰσι, πάντως χαὶ γεννητοί, ἑπομένως δὲ xal
=
φθαρτοί" αὐτοὶ γὰρ ἑαυτοὺς κατ᾽ αὐτοὺς εἷς τὸ εἶναι

ἐκ μὴ ὄντων παράγουσιν, εἰ χαὶ ὃ προστάτης αὐτῶν,

significationes continel. Eadem apud Pseudo
Dionysium Areopagitam nuncupatur συμθολιχῇ 6] νὰ
ἀπόρρητος οἱ μυστιχή οἱ τελεστική, hoc est symbolica
arcana, myslica et initiatoria vel initialiva. Epist)
IX ad Titum.

I

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‚1lp ? 2

Θεολογικὴς Στοιχειιώσεως χεφαλαίῳ συλλογιζό-
μενος τάχα ἐχτόπως πως χαὶ τετυφωμένως φρονεῖ τε
\ , “- > , = \ 3
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μενος ζάλῃ, ὡς τοὔμπαλίν γε ὃ ταπεινὸς φύσει χα
BE. , , a,
τὰ ἑαυτοῦ πλεονεχτήματα χαὶ κατορθώματα τῇ θείᾳ

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οστατον λέγεται τὸ ὑφ᾽ ἑαυτοῦ παραγόμενον χατὰ

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παραγόμενον οὐδὲν ἕτερόν ἐστιν ἢ γινόμενον, πῶς τὸ
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B [3 \ lv = θ Ξ ͵ ΟἿ > =
σσαρίωνος χαὶ 1 Ἑμιστοῦ φθαρτοί τε χαὶ ἀν

υπόστατοι ἐμφανῶς τυγχάνουσιν ὄντες ἔχ τε τῆς

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τῆς πρωτίστης ἁπάντων αἰτίας, ὡς ἄρα γε μὴ
ἐξαρχούσης τέλει’ ἄττα παράγειν Ex τοῦ μηδαμῇ
τ τὲ:
μηδαμῶς ὄντος εἰς τὸ εἶναι ὅ,
11. "Ἔτι δὲ χαὶ τὸ φρονεῖν αὐτοὺς ἕκαστον τῶν
ΠῚ 5 x m v A x PIE x
zur’ αὐτοὺς θεῶν αἴτιον ἅμα τὸν αὐτὸν χαὶ
᾿ x ni λ , 4 ὶ “ ᾽ λό
αἰτιχτὸν εἰναι, γελοιότατον ὅ χαὶ ἥκιστά γε φιλόσο-

φον. To γὰρ αἴτιον τοῦ αἰτιατοῦ ἢ τῷ χρόνῳ ἢ τῇ

Ε ENG , > NER Ὁ > > \
\ επινοια avayan πρότερον εἰναι" ἐπὶ δὲ τοῦ αὐτοῦ χαι

aa 5
ἑνὸς πῶς τὸ πρότερον χαὶ ὕστερον συνέλθοιεν ; πῶς
δέ τι 10 ταὐτὸν χαὶ ἕν ὄν"! χαὶ πρὸς ἑαυτὸ χατ᾽

οὐσίαν ἀδιάφορον, δύναιτ᾽ 1? ἂν τοῦτ᾽ αὐτὸ χαὶ ταὐτὸν

XXIV. — MANUELIS MAGNI RHETORIS LIBER DE MARCO.

501

patronus, capite xLv /ns.itutionis suae theolo-
gicae", quasi argumentando absurde demen-
terque et sentiat et dicat perperam pronun-
tians : « Id omne quod est per se subsistens,
generationis est expers ». Haec vero ille
expromit non sine arrogantia, quasi ad homines
mente carentes verba faceret ac scriberet. Ita
scilicet quilibet inanis iactator suos lapsus
praeterire solet, mente vinolento obcaecata
furore : contra vero is qui natura sua humi-
lis est, cuius virtutes ac praeclare gesta divina
gratia illustrantur. Cum ergo id per se subsi-
stens dicatur quod se ex sese producit secun-
dum istiusmodi abnormem per omnia philo-
sophum; id autem quod producitur nihil aliud
sit quam quod fit, quo tandem pacto illud
quod fit expers erit generationis? Si vero quod
fit generatum est, id ipsum corruptibile sit
oportet. Quare deos a Bessarione Gemistoque
positos et corruptibiles esse et per se non
subsistere plane constat, cum ex vulgo statuta
probeque deducta fidelium sententia, tum ex
ipsis syllogismis vel potius paralogismis famosi
illorum patroni. Sane in hanc quidem absurdi-
tatem incidit doctus iste atque absconsus
eorum patronus, ne forte id quod per se sub-
sistit imperfectum diceret; illud autem non
animadvertit, quod qui haec dicit, is plane
imminuat potentiam primae universorum cau-
sae, quasi vero idonea non esset ad res aliquas
perfectas, cum nusquam omnino essent, ut
sint, efficiendum.

11. Praeterea, quod sentiant unumquemque
eorum quos reputant deorum causam simul
ipsum esse et causatum, id ridiculissimum est
nec ullo modo philosophicum. Nam causa
causato suo vel tempore vel ratione prior sit
oportet; at qui fieri possit, ut in una eademque
re prius et posterius simul conveniant? quo
vero pacto res aliqua, una eademque cum sit

εἰναι χαθ᾽ αὑτὸ !? χαὶ ἕτερον ; ἕτερον γὰρ ὄντως χαὶ et a seipsa secundum substantiam haud
1. οἵ εἴωθε A, sed οἵ deest inM. — 2. τῶν ... σφαλμάτων S. --- 3. Ψηθηχῇ Ρ : ψυχιχῇ A. — ἡ, εἰ δὲ τὸ
γενόμενον A. — 5. συλλελογισμενης --- ἐξ αὐτῶν τῶν om. 5. --- 6. εἰς ταῦτα Ρ. --- 7. αἰτίας ἁπάντων A. --

8. καὶ εἰς ταύτην μὲν δήπουθεν --- μηδαμῶς ὄντος ε

δ

ς τὸ εἶναι, locus totus exscriptus est e Nicolao Methonensi,

Refutatio institutionis theologicae Procli Ptatonici, ed. I. Th. Voemel, Francofurti ad Moenum, 1835,
P- 70; uti eliam ea quae leguntur paulo superius, nisi paucas excipias nullius momenti mutationes.
—9. γελλοίοτατον P. — 10. δέ τι : δ᾽ ἔτι M. — 11. ἕν οὔ Μ. — 12. δύναντ᾽ P.— 13. καὶ καθ᾽ αὐτὸ A.

a) Proelus, /nstitutio theologica, ed. Fr, Creuzer, Francofurti ad Moenum, 1822, p. 74.

ἘΝ 2715,

oT

diversa, ea ipsa poterit et eadem per se esse
et altera? Constat enim causatum et causam
alterum revera esse et alterum, nisi nos ebrio-
rum more insanimus. Id clare evincitur vel ex
ipsa notione eorum quae sunt ad aliquid, ad
quae sicut ad suam speciem tam causa quam
causatum referuntur. Ea enim ad aliquid
dicuntur, quotquot ea ipsa quae sunt, aliorum
esse dicuntur vel quovis alio modo ad alterum
referuntur : nam genus de sua etiam specie
univoce praedicari solet. Quod si nos in no-
stra de Deo disserendi loquendive ratione dici-
mus, Patrem causam esse Filii et Spiritus, qui
ex ipso sunt tanquam causati; tamen aliam
quidem atque aliam causam dicimus aliorum
atque aliorum causatorum in una natura ac
substantia : siquidem alias atque alias dieimus
hypostases, non tamen aliud atque aliud.
« Vocem enim alius >, ut ait philosophus
aeque ac theologus Gregorius’, « de iis quo-
rum eadem substantia est, novi usurpari >.
Equidem Deum dicimus primo ac per se seip-
sum intelligere, non vero seipsum producere
vel causam esse sui ipsius. Nam cum res intel-
lecta perfectio sit intelligentis”, non eritaliud
quidpiam primo intellectum a Deo praeter
seipsum, quia nihil omnino exstat eo nobilius
ac perfectius. Sin secus, cum operatio intel-
lectualis speciem simul ac nobilitatem habeat
secundum id quod est primo intellectum,
operatio quidem intellectualis Dei speciem
ac nobilitatem haberet secundum illud, quod
est aliud ab ipso : hoc autem est impossibile.
Nihil ergo est, quod a Deo primo et per se
intelligatur aliud ab ipso. Itaque eum diecimus
seipsum intelligere, non autem causam esse
sui ipsius. Nulla ergo res, si una eademque
est, causata potest esse et causa, neque ullo
modo per se subsistere, prout ijam demonstra-
tum est, quasi ipsa sibi existentiam substan-
tiamque daret, ne ipse quidem omnium rerum
intelligibilium ac sensibilium opifex et Deus
noster. Iterum enim dicit illa vere philoso-

1. ἕτερον γὰρ ὄντως χαὶ ἕτερον om. S. Iterum hoc loco auetor noster furatur Nicolaum Methonensem,
op. eil., p. 68. — 2. Alterum τὸ om. P. — 3. τὰ om. S; ταῦτα absque articulo habet Toannes
Damascenus, e quo in suum usum Lranstulit auelor noster; cf. P. @., t. 94, e. 628 Ὁ. — ἡ, χατὰ : ὃν
S.— 5. τὸ δὲ ἄλλως P. — 6. xa0’ αὐτό P; item lin. 22 et 26 eiusdem pag. — 7. ὅλως : ἄλλως A. — 8. τε
om. M. — 9. δὲ om. S. — 10. ἔσχοι 5. — 11. τοῦ om. A. — 12. Littera x in voce χτίστης sup. lin. P.

a) P. @.,t. 36, ec. 445 A. — b) Locus fere ad verbum decerptus e S. Thoma, Summa contra

gentliles, I, c. 49, 2 Praelerea, οἱ $ Adhuc.

502 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

g TEN , Δ εν; SURTON Re
τερον TO ALTLIATOV TE χαι αἰτίον, εἰ un μεθύομεν.

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422

, ἅπερ ἅπαντ᾽ 1 ἐξ οὐχ ὄντων εἰς τὸ εἶναι παρ᾽ αὐτοῦ
παρήχθη. Οὐδὲ γὰρ ὅλως φαμὲν τὸν Θεὸν ἀρχεῖν
ἑαυτῷ πρὸς ὑπόστασιν: τὸ γὰρ ἀρχοῦν ἑαυτῷ,
᾿αὕταρχες μόνον" τὸ δὲ αὔταρχες, ἐλλεῖπον πρὸς τὴν"
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χης, οὐδὲ πλήρης, ἀλλ᾽ ὑπερπλήρης, χαὶ ἀπορρέου-
σιν ἐξ αὐτοῦ οἱ τῆς ἀγαθότητος ὀχετοί. “Ὡσαύτως δὲ
χαὶ zur’ ἀχριδῇ θεωρίαν οὐχ αἰώνιον 66 Θεός,
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εἶτα δὴ τὸ αἰώνιον: αἰώνιον γὰρ τὸ μετέχον
αἰῶνος" τὸ δὲ μετέχον τοῦ μετεχομένου καταδεέστε-
ρον. Οἷς οὖν ὑπερύαίνει τὸ αὕταρχες, ὑπερεχπίπτει
χαὶ τὸ αὐθύπαρχτον.

12. ᾿Αλλ’ ἀρκεῖν μοι δοχεῖ τὰ λεχθέντα δὴ ταῦτα
εἴς τε σαφεστάτην ἀπόδειξιν τοῦ ἀνυποστάτου τῶν
θεῶν Βησσαρίωνος χαὶ Γεμιστοῦ χαὶ τῆς αὐτῶν
δυσσεδείας, * ὧν χριστιανισμὸν δῆθεν ὑποχρινομένων
ὃ μὲν τὰ τῶν ᾿Ιταλῶν κατήσθιε χρήματα, πολὺς
τῷ δοκεῖν χρηματίσας" ἐχεῖσε χαὶ δογματιχοὺς
ὑπούλως καὶ γελοίως "Ὁ ἀναγράψας τε χαὶ ἐχδεδωχὼς
λόγους, ὃ δὲ ἀναξίως τῆς τοῦ πανευτυχεστάτου χαὶ
εὐσεδεστάτου δεσποτῶν Θεοδώρου τοῦ πάνυ εὐμενείας
ἀπολαύων ἐτύγχανε. Kotror οὐδὲ τούτοις ἂν "' πρὸς

«

τ ΑΓ RE
αὐτοὺς ὡς ἐν τύπῳ ἐχρησάμεθα τοῖς ἐλέγχοις Ev

1. οὐ δὴ S. — 2. δὲ τὴν

οἷς ἂν 5.

λῶτταν : θεολόγος Ρ. --- 8. ὅλως A. — A. ἅπαντα A. -- 5.

ante θεός om. P.— 7. δὴ : δὲ Δ. -- 8. χατήσχιε Ρ.

a) P. G.,t.35, c. 1078 Β.-- 5) Ρ G.,t. 48, c. 707.

XXIV. — MANUELIS MAGNI RHETORIS LIBER DE MARCO. 503

phica ac theologica vox in oratione De dog-
mate et constitutione episcoporum“ : « Princi-
« pii igitur expers est Pater : nec enim
« aliunde, nec a se ipso esse habet. Filius
« autem, si quidem Patrem ut causam acci-
« pias, nequaquam principio caret; princi-
« pium enim Filii Pater est, ut causa; sin de
« tempore principium intellexeris, principii
« quoque omnis est expers : neque enim tem-
« porum Dominus tempori subiectus est ».
Aureus vero orator loannes in prima e suis
De Incomprehensibili concionibus : « Quod
« enim Deus, inquit”, ubique sit, novi, et quod
« totus quidem ubique sit; est enim partitionis
« expers. Quo pacto autem, nescio : id enim
« ratio assequi non valet. Qui enim possit ea
« cognosci substantia, quae nec a se ipsa nec
« ab alio esse habeat? » Ergo Deus non est
quidpiam per se subsistens. Atqui, si Deus non
est quid per se subsistens, multum sane abest
utaliud quicquam ex entibus eiusmodi aliquid
sit, cum omnia ex non esse in esse ab illo
producta fuerint. Quin immo neque praecise
dicimus Deum sibi ipsi sufficere ad subsisten-
dum. Quod enim sibi ex sese sufficit, id tan-
tummodo sufficiens est; quidquid autem est
sibi sufficiens, id non habet quod commu-
nicet. Atqui Deus non est sibi sufficiens, sed
supersufficiens; nec plenus, sed superplenus,
omnesque ex eo profluunt bonitatis rivi. Simi-
liter, si rem accurate consideres, Deus non
quid aeternum, sed proaeternum proprie
dixeris; deinde habetur aevum; demum id
quod sempiternum est. Ilud enim sempiter-
num dicitur, quod aevum participat; res autem
quaelibet participans re participata inferior
profecto est. Quanto igitur antecedit id quod
sibi sufficiens est, tanto exsuperat etiam id
quod per se subsistit.

12. Sed quae hactenus dicta sunt, ea satis
esse arbitror ad luculentissime probandum
quovis fundamento carere deos illos a Bessa-
rione ac Gemisto statutos, tum ad ostendendum
quae fuerit amborum impietas : nam simulata
profecto christiana professione, horum alter
Italorum pecunias devorabat, magna in illis
partibus existimatione potitus, subdolis ridi-
culisque de re dogmatica exaratis editisque
libris; alter vero apud felicissimum religio-
sissimumque inter principes Theodorum illum
percelebrem gratia plane immerito perfrue-
batur. Sane haud eiusmodi quasi adumbratas

τὴν οἵη. A. — 6.6

— 9. χρηματήσας A. — 10. γελλοίως P. — 11. τοῦτον

504 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

in eos adhibuissemus confutationes, hac prae-
sertim aetate, in qua nullus fere existit, qui
talia accurate percipiat aut divino flagrans
studio veritati vindicandae superstes sit,
_quippe cum apud plerosque rerum divinarum
caritas refrixerit, ut ait Scriptura‘, ac prorsus
submarcuerit; neque vero ut nostram in scri-
bendo artem ostentemus, prout novit Dominus,
vera scilicet ipsaque Sapientia; nec etiam, ut
forte quispiam existimaverit, quod falsa eorum
eruditionis subtilitatisque praestantia moerea-
mus : non enim, Deo favente, ii sumus, neque
adeo cadimus animo. Illi sane iis invideant,
qui impietatis eorum errorisque participes
effecti, ab eorundem tamen in verbis compo-
nendis peritia quam longissime distant. Itaque
non quod ulla ex his rationibus moveamur,
sed quod aegre feramus eorum apertissimam
impietatem Deique negationem, quam quidem
animis oreque conceptam studiose in scri-
bendo effuderunt ad simpliciores plane deci-
piendos, prout vel ab operis exordio diximus,
fervido fidei studio permoti huiusmodi in eos
usi sumus sermonibus ac responsis. Quare si
quis ex hisce nostris adversus eos verbis suc-
censeat, is, ut videtur, christianorum religio-
nem nomenque ementitus, in eodem atque illi
errore impietateque versatur.

13. At vero verba quoque scelestissimi
istius Gemisti hoc loco quasi obiter nobis
referenda sunt, ac videndum quo pacto re-
scriptis ad Bessarionem defectionis suae
socium litteris respondeat. « Profecto nequa-
« quam arbitrandum est, inquit”, viros illos,
« quos recenses, in omnibus inter se conve-
« nire. Sane in plerisque ac praecipuis capi-
« tibus inter se consentiunt; sunt tamen, in
« quibus dissident. Exempli causa, quem
« Plato citimum caeli huius opificem facit,
« eum Proclus ad Orphei fabulas Platonica
« referens dogmata quartum a prima causa
« constituit; Plotinus vero tertium, ut qui

plerosque lulianus

poetarum suspexerit;

vero, secundum, uti a Maximo forsitan didi-
« cerat ».

1.
6. πορροτάτῳ P. — 7. χατέλειπον A. — 8, ὡς :
οὗτος ὃ
a) Mat. xxıv, 12.— b) Apud Migne, P. G., t. 161

τὴν S.— 2. οὗτε τὸν θεῖον πνέουτα S. — 3. ἕνεχα A. — ἀ. ὡς ὃ Χριστὸς 5. — 5. οὐδ᾽ ἄν τις S. —

ὃς A, — 9. τοῖς om. A. — 10. πάντα : πάντως 5. — 11. ἴσως

[3606].
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« δεδιδαγμένος ». 5

717,

[367] XXIV. — MANUELIS MAGNI RHETORIS LIBER DE MARCO, 505

11.

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ὁμόφρονα αὐτοῦ τοῖσδε ἰδ)ησσαρίωνα᾽ ὅμοια γὰρ

Κατὰ τὸν πηλὺ χαὶ ἡ λάσπη. — 24. τὸ : τοὶ Μ.

a) Empedocles philosophus Agrigentinus dixit
ex concordia et amicitia elementorum οποία

14. Intueri licet in verborum strepitu super-
bum hominis animum, quo insanus ille talia
scribat ac pronuntiet : quae nonnulli deligentes
non secus ac monstra illa ex hominibus et
bobus composita secundum Empedoclem'‘, ni
fallor, dissimiles partes ex similibus vicissim
reformando, stulte ei suffragabantur; non quod
re diligenter explorata theologiam eius pro-
barent (non enim tantus ei inerat luminis
splendor, uti ex impuris eius operibus cuivis
artis dialecticae non plane rudi perspicuum
fit, neque rursus, si fuisset sive ipsi sive cui-
piam alteri, rem assequi valuissent : asini
enim ad Iyram, ut proverbio dicitur); sed
quod vana fama ab impostore diabolo ita
temere conficta ducerentur, vel quod intima
homini familiaritate coniuncti, hunc amicitiae
cumulum eidem tribuerent. Atque Gemistus,
dum haec aliaque tam nefanda evomeret
nugamenta, in extrema canitie constitutus, jam
ad inferni portas accedebat, Cerberi latratum
subaudiens Furiarumque strepitum percipiens;
nihilominus tamen de his haud multum curans,
haec sine pudore et sentit et scribit, lucu-
lentum praebens latentis suae impietatis

_ argumentum, immo ad narrandas deorum suo-

rum generationes in praeceptorem garru-
lumque theologum assumit vel ipsum exsecra-
bilem impurissimumque lulianum : nam quale
stercus, talis pala.

15. At nihil forsitan miri est, quod ille talia
quaedam et scribat et disserat in hisce ad
Bessarionem eiusdem opinionis fautorem

1. δὲ : δὴ 5. — 2. ὥσπερ εἴ A. — 3. βούπρορα P. — ἀ. ἀναπισθέντες P. — 5. τῳ : τῷ A. — 6. τοιουτό τι
P. — 7. χατοπλεῦσαι P. — 8. φήμη ματαία A adiecto puncto ante ἀλλὰ, quo orationis series. penitus
evertitur. — 9. οὕτω P. — 10. σχεδιασχείσῃη P : διασθείσῃ M. — 11. τούτῳ τοπλέον P. — 12. ὅμως : ὅλως
A. — 18: δὲ : δὴ 5. -- 14. τὰ τοιαῦτα A. -- 15. ὁ Γεμιστὸς A. — 16. τοῦ : τὸν P. -- 17. ἐρρυννύων P
ἐρυννίων Α. --- 18. χτύπον Ρ. — 19. ἐχεῖνος 5. — 20. εὐδομοχούσης Ρ. — 21. χαὶ ante τὸν om. A. --
22. βδελλυρὸν Ρ. -- 23. γε om. S; in M habetur : τὴν χόπιόν τε καὶ τὸ πτύον. Proverbium his verbis

expressum nunc primum, ni fallor, apıd seriptores occurrit; lamen, ut me monuit cl. memoriae vir
N. Polites professor Atheniensis, ubivis apud Graecos recentiores usurpatur, ut videre est in
Sylloge I. Benizeli, Παροιμίαι δημώδεις, Athenis, 1846, p. 59, n. 119; 2° edit. Hermopoli, 1867, p. 138,
n. 334, in quo libro sic exprimitur : Κατὰ * τὰ πηλὰ καὶ τὸ φτυάρι. Asteriscus ibi appositus est, ne voce
indecentissima honestae aures offenderentur; non enim πηλά, sed σχατά dicere solent Graeci, νοὶ
eliam, paucis immutatis : Κατὰ τὸ φοῦρνο χαὶ ro φτυάρι, aut : Κατὰ τὴν πέτρα χι ὁ πηλός, aut demum

constare, eorumque discordia et inimieitia dis-
sipari ac dissolvi.

EV: -

δ00 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

litteris; haud absimilia enim iis videntur quae
legere est in admodum impio illo ac scelestis-
simo libro*, in quo de deorum multitudine
heu! insane vagans disputavit, tum de deorum
providentia eorumque diversis generibus,
maxime vero de septem praestantissimis diis,
de ortu Posidonis ceterorumque deorum
supercaelestium, de precibus ad deos funden-
dis, de unius viri cum multis mulieribus com-
mercio, de sacris in deorum cultu peragendis,
de love rege nec non de diis supercaelestibus
et de iis qui in caelo versantur; ac deinceps
de daemonibus et quod mali non sint, et con-
tra eorum calumniatores : scilicet ipsi pro
viribus decertandum erat pro impuris daemo-
nibus, ad quorum arbitrium ac nutum totum se
accommodarat, ut heres illius etiam fieret qui
ipsis paratus est exterioris et caliginosi et
inextinguibilis ignis’. Cum enim negasset
miserrimus caeli terraeque opificem, ac plane
: In principio creavit Deus
caelum et terram, suos in perniciem duces de
diis disserentes hoc etiam in loco absurde
adducit ad statuendam originem primi eorum
dei, lovis videlicet, et ceterorum. Etenim
quos ponunt deos, ii cum generantur tum
intereunt, et, ut ita dicam, alii ad alios tradu-
cuntur. Annon mentis est plane aberrantis
talia et sentire et scribere? Quem enim, ait,
Plato, eius parens, universorum opificem facit,
nimirum lovem, eum Proclus, Orphei theo-
logiam secutus, quartum fuisse asserit, ducta
a primo enumeratione, intermediis profecto
illum tempore präecedentibus. OÖ miseram
philosophiam, quae non de vero ente, quate-
nus licet, pertractat, sed fallacem quamdam ac
fictitiam mythologiam contexit, de qüa mox
agemüs, qtıo maiori sit contemptüi atque
opprobrio Gemistüs ille, qui atticae forsitan
dialecti haud imperitus istiusmodi pudenda
atqlue impia verba evomere affectat aniliter,
non philosophica ratione, si sententia specte-
tur, verum üna sola utique falsa sermonis

ignorasset illud*®

1. χαὶ post γὰρ om. A. — 2. γεννῶν P. — 3. ὑπὲρ οὐρανίων P. — U. γενέσεως : γνώσεως A. — 5. darovimv |
A. — 6. ἐξοτέρου P. — 7. αὐτῶν : αὐτοῦ A. — 8. κατ᾽ ἀριθμῶν P. — 9. πέφηχκε P. — 10. θεολογία A. —
11. συναττιχισμῷ P. — 12. αἰσχυντιλῆ A.

a) Loquitur auctor de Gemisti libro, qui Plethon. Notice historique et critique, Parisiis,

inscribitur : Νόμων συγγραφή, seu Tractalus de
legibus. Οἵ. C. Alexandre, Traite des lois de

να = ὩΣ 2 - , m. /
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ουρανίων ὃ θεῶν γενέσεως ἦ, χαὶ περὶ εὐχῶν τῶν
εἰς τοὺς θεούς, καὶ περὶ τῆς ἑνὶ ἀνδρὶ τῶν
γυναιχῶν συνοικήσεως, χαὶ περὶ θυσιῶν τῶν εἰς τοὺς
4
θεούς, χαὶ περὶ Διὸς τοῦ βασιλέως χαὶ τῶν ὕπερου- 1
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μόνων ", οἵτινες αὐτὸν ὑπηγάγοντο, ἵν᾿ εἴη καὶ
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γὰρ ὃ τρισάθλιος τὸν τοῦ οὐρανοῦ χαὶ γῆς ποιητὴν,
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ἀπώλειαν χἀνταῦθα ὁδηγοὺς θεολογοῦντας * εἰσάγει,
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’ - x Ν , x \ - ran) r
παραγωγήν, τοῦ Διὸς δηλονότι, χαὶ τὴν τῶν ἑτέρων"

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ταύτη τοι γὰρ οἵ χατ᾽ αὐτοὺς θεοὶ γεννητοί τε χα
φθαρτοὶ χαὶ ὡς ἔπος εἰπεῖν ἀλλοπρόσαλλοι. "Ap’ οὐ ἡ
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ξάντων αὐτοῦ, τῇ τοῦ Ὀρφέως ἑπόμενος θΞολογία.

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ὄντως ὄν, ἢ πέφυχε ", διατρίόει, ἀλλ᾽ ἀπατηλῇ τινι
χαὶ πλασματώδει μυθολογίᾳ "" συνεξυφαίνεται, Av
εἰς ἐχφαυλισμὸν ἤδη λέξομεν χαὶ κατάγνωσιν πλείονα,

“- x > m 1 1 χε ’ a, 205 - ὰ
τοῦ σὺν ἀττιχισμῷ || τάχα ἐπιτηδεύοντος ἐξεμεῖν τὰ

τοιαῦτα αἰσχυντηλῇ |? τε καὶ ἄθεα ῥήματα ] ἐμιστοῦ,,

1858. — b) Mat. xxv, 41. — c) Gen. 1, 1.

[869]

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μὰ , [A ΝΥ > > ΄

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᾿φλυαρώδη ' θεογενεσίαν εἰς ἔλεγχον αὐτῶν χαὶ

᾿χατάγνωσιν πλείονα, ἵν᾽ ἅπαντες γνοῖεν, οἵοις τερα-

x

τολογήμασιν ἀνδραποδωδῶς ὅ οἱ φιλοσοφεῖν ὗπι-
’ { 5 , ν᾽ 6 [4 -

σχνούμενοι εἵποντο, εἰ χαίπερ ἄλλως πὼς ® ἡμῖν

15 ἀπᾶδον τελεῖ ὕθλους γε τοιούτους βδελυροὺς εἰς

᾿ μέσον ἄγειν χαὶ φθέγγεσθαι, ὧν οὐδὲν ἀμείδνω τὰ

Ἂ Ψ - ζ δ ͵ , Ἢ ΠῚ

ἐν τῇ κωμιχῇ δραματουργίᾳ λεγόμενα. [δεν ",

10. Οὗτος δὴ τοίνυν ὃ παρ᾽ “λλησι μέγας θρυλ-
λούμενος ᾿Ορφεύς, εἴπερ τι μέμνημαι, ἐν τῇ ὑπ᾽
> ἀ 5» I , , > - [4
40 αὐτοῦ ἐχτεθείσῃ Θεογονίᾳ λεγομένη αὐταῖς λέξεσιν
οὕτω μυθιχῶς ἀναγράφων λέγει, Φάνητα μὲν
γενέσθαι πρῶτον τὸν μέγιστον αὐτῶν") πατέρα,
Τὸν τόθ᾽ ἑλὼν 11 διέμεινε θεοῖς θνητοῖοί 12 τε χόσμον 1ὅ,
οὗ 11 πρῶτος βασίλευσε περιχλυτὸς ἸΠΙριχαπαῖος"

25 ὃν μετὰ ἣ Νύξ,

Ξ ἢ Ka 5 Se
σχῆπτρον ἔχουσ᾽ ἐν χερσὶν ἀριπρεπὲς 15 Ἠριχαπαίου"
\ τ ἣν μετὰ Οὐρανός,
ὃς πρῶτος βασίλενσε θεῶν μετὰ μητέρα Νύχτα.
εἶτ᾽ ἀθανάτων βασιλεὺς θεῶν Ζεύς. “ἕτεροι δὲ ""
30 τοῦτον χαὶ πέμπτον βασιλέα φασὶ γενέσθαι κατὰ

N ‚
τοὺς παρὰ Νυχτὸς δοθέντας χρησμοὺς
᾿Αθανάτων 17 βασιλῆα 15. «θεῶν"» 19
φασχούσης πρὸς αὐτὸν
πέμπτον σε γενέσθαι.
17. Οὗτοι δὴ οἱ κατὰ ΤΓεμιστὸν μυστηριώδεις,

2. 20

’ %
ἢ γραώδεις εἰπεῖν οἰχειότερον, μύθοι, ἐς 3 οὺς τὰ

ὃ ’ Re
Πλάτωνος δόγματα ὃ προστάτης ἕλχει αὐτοῦ

1, ἕλχων P. — 2.

A, — 5. ἀνδραπωδῶς P : ἀνδραποδῶν A. — 6. πως : πατέρα M :
— 7. βδελλυροὺς P. — 8. ἀμείνωτα M. — 9. λεγόμενα εἶεν A. — 10. αὐτῶν
τὸν τὸ θεῶν A. Legendum τὸν τόθ᾽ ἑλὼν, prout habet Syrianus ad Metaphysica, e quo totus hie locus
exscriptus est. Cf. Kroll, Syriani in Metaphysica commentaria, Berolin‘, 1902, p. 182. Neque hune
neque sequentes versus agnovit Arsenius in edenda ista elueubralione. — 12. θνητοῖσσι A. — 13. κόσμου
P. — 1%. οὗ : ὃν Ν. — 15. ἀριπρεπέσιν 5. — 16. δὲ : γε M. — 17. ἀθάνατον PA. — 18, βασιλέα M. — 19. θεῶν

addidi cum Syriano, prout ratio metri postulat, — 20, εἰς A,

XXIV. — MANUELIS MAGNI RHETORIS LIBER DE MARCO. 507

elegantia superbiens, ad Orphei fabulas provo-
cat sermonemque hoc qualicumque pacto
extüberat. Quam verborum compositionem et
concinnitatem pravissimis argumentis homo
protervüs vitiavit, ac si quis materias pollutas
ac plane vilissimas adhiberet ad suam in
conficiendis hominum indumentis artem osten-
tandam, cum mundis atque aptis ad rem üti
potüisset. Sed iam exponenda nobis est fabu-
losa haec vel nugatoria quam fingunt deorum
generatio, quo magis eos refutemus ac dam-
nemüs, omnesque probe sciant, quam por-
tentosa turpissime tradiderint homines philo-
sophiam profitentes, quantumvis ceteroqui
molestum nobis sit foedas istiüsmodi ineptias
in medium addücere ac proferre, quibus
haud magis ea ridicula sunt quae in scenicis
comicorum fabulis leguntur. Atque haec sunto.

16. Is igitur valde apud Graecos celebratus
Orpheus, in ea, si bene memini, quam edidit
Theogonia, ut vocatur, ipsis hisce verbis fabu-
las enarrans dicit, Phaneta primum omnium

exstitisse, maxımum eorum parentem,

Qui domitum divis tribuit mortalibus orbem,

Quem primus tenuit rex inelytus Ericapaeus.
Huic successit Nox,

Regia sceptra tenens manibus, deceus Ericapaei.
Pone secutus est Uranus,

Divum rex primus Noclis post fala parenlis.

Deinde venit « immortalium rex deorum
Jupiter ». Hunc tamenaliiregem quintum fuisse
aiunt secundumoracula a Nocte data, dum eum
alloquens,

Regem perpetuos in divos

pronuntiavit

te fore quintum,

17. Atque hae quidem sunt, secundum
Gemistum, arcanae illae, vel, ut verius dicam,

aniles fabulae, ad quas Proclus, eius patronus,

τέχνην : τύχην Α. — 3. θυμώδη ταύτην A, qui monet μυθώδη legi inM. — 4. φλοιαρώδη

πρᾶ SA, quod A in πρᾶγμα corriei vull,

: αὐτοῦ A. — 11. τὸν τὸ θελὼν P:

ἜΣ

ΔΓ

. 278.

270%

508 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

Platonica refert dogmata; ubi ipsa Nox ut
propheta et vates apparet plane digna istis
tenebrarum filiis. Sane quae noctu fiunt, ut
proverbio dicitur, interdiu ridiculissima viden-
tur. O quantas falsitates et ineptias sapientium
istorum theologia effinxit! Quid turpius exco-
gitari possit? Exsecrabiles quidem illi ob erro-
rem, exsecrabiliores autem ob eorum, quae
venerantur, vilitatem. Et illi philosophiam
affectant et philosophandi artem, ut diximus,
profitentur, quae scilicet, utpote in ipsiusmet
entis, id est veritatis, investigatione potissimum
versari, illudque studiose investigare solita,
fabulosa istiusmodi figmenta tanquam male
deducta entique contraria (falsa enim sunt)
detestatur penitusque abiicit, prasertim illam
multitudinem deorum, qui quatenus multi’
eatenus finiti sunt et corruptibiles et imper-
fecti, ut ante diximus. Insuper, cum ab unitate
tum ab invicem distant; sed quanto magis
distant, tanfo magis unitate carent et bonitate
excidunt. Quare nec sunt simpliciter boni;
quatenus vero non boni, mali sunt, quales
improbos novimus fuisse daemones, qui boni
natura sua cum essent, prava voluntate turpis-
simi ac mali facti sunt. Hi quidem mali daemo-
nes cum Gemistum post obitum discedentem
perquam festive excepissent et comiter, ut qui
vitam in corpore ad eorum plane nutum trans-
egisset, ad amentes eiusdem filios Bessario,
eiusdem atque ille opinionis vir, missa epistola
ad consolationes, quoad ei liceret, afferendas,
dicit” : « Perlatum est ad me communem

«« parentem ac magistrum, terrenis rebus qui-

buslibet depositis, in caelum lucidissimaque
« loca avolasse, arcanum cum diisOlympi salta-
« turum iacchum ». Eheu! post serenitatem,
caliginosa nubes! post veritatem, mendacium!
post solem, tenebrae! post unum natura in tri-
bus hypostasibus Deum verum rerumque
omnium pro nimia sua bonitate opificem, dii

l. σγότου A. — 3. τῶνδε om. S. — 3. βδελυχτοὶ τῆς πλάνης om. P, quae tamen non omittenda erant,
nam ex Gregor. Naz. deprompla sunt, P. @., t. 31, ec. 341 A. — ἃ, βδελλυκτότεροι P. — 5. φιλοσοφίαν
3. — 6. ὡς εἴπομεν om. A. — 7. πληστάχις P. — 8. Ante ψευδῆ punclum posuit A, omnino perperam,
ut quisque videt. — 9. ἀποσίεται A. — 10. χαθόσον δὲ διΐίστανται om. M. — 11. ἀγαθοῦ PA, Nicolaus
habet ἐξ ἀγαθῶν φύσεων, non male. — 12. εὐπετῶς : εὐπαθῶς Μ. — 13. ζωὴν διανύσαντα P. — 14. υἱέσιν
P. — 15. γε 5. — 16. αὐτῷ A. — 17. πέπισμαι P : πέπεισμαι A. — 18. χαθ᾽ ἡγεμόνα P. — 19. τὸν om. Μ. —

20. συγχορεύοντα A.
rl;

a) Quod sequitur argumentum, fere ad verbum
exscriptum est e Nicolao Melthonensi, op. cit.,
Ῥ. 26, — Ὁ) P.G., t. 161, c. 695, ex--editione
Leonis Allalii, De consensu, p. 937, non sine

[370]
Πρόκλος" ἐν οἷς γε χαὶ Νὺξ προφήτης χαὶ χρησ-
μολόγος ἁρμόδιος τούτοις τοῖς τοῦ σκότους ! υἱέσιν.

a \ Nr) \ ’ 2) "
Οὕτω γε τὰ νυχτερινὰ ἔργα κατὰ τὴν παροιμίαν ἐν
ἡμέρα εὐκαταγέλαστα. Ὦ πόσης ψευδολογίας καὶ

͵ ’ m m 2 , in:
παρανοίας ἣ θεολογία τῶν σοφῶν ἀναπέπλαστα

“ον ἢ , , 3 ΄ ΄ ı»
TWVvÖE “" τι TOUTO)V ἀσχημονέστερον γένοιτ αν:

Βδελυχτὸὺὶ τῆς πλάνης",

> , - ᾿ “ὦ ΄ r \

εὐτελείας τῶν ὃπ᾽ αὐτῶν προσχυνουμένων᾽ καὶ

ταῦτα φιλοσοφίας ἢ ἀντιποιούμενοι χαὶ φιλοσοφεῖν,
φ Ῥίας μ φ φειν,

[4 ν 6 « ΄ ‚=, u \ x ΓΔ ν᾽
ὡς εἴπομεν ὃ, ὑπισχνούμενοι, ἥτις περὶ τὸ ὄντως 1

ὃν ἤτοι τὴν ἀλήθειαν πεφυχυῖα ὡς πλειστάκις ἴ
ἀναστρέφεσθαι χαὶ τοῦτο προσεχῶς ἰχνηλατεῖν, τὰ

DT LEN > [4 r > ’ N
τοιαῦτα μυθώδη ἀναπλάσματα ὡς ἀσυλλόγιστα χαὶ
τῷ ὄντι ἀντίθετα (ψευδὴ ὃ γάρ) βδελύσσεταί τε χαὶ

παντάπασιν ἀποσείεται ὃ, χαὶ μάλιστα τὸ τῶν χατ'

er 23 τ “ λιν
αὐτοὺς θεῶν πλῆθος, οἵτινες ἣ πολλοί, ταύτη καὶ

΄ ax. \ \ sr) - «
πεπερασμένοι εισι χαι φθαρτοὶ χαι ἀτελεῖς, Vz

προείπομεν: ἔτι τε χαὶ τοῦ ἑνὸς χαὶ ἀλλήλων
St 4 ᾿ ι 10 x 63
dttsravrar χαθόσον δὲ διΐστανται |", χατὰ τοσοῦτον
\ - \ > m \ mon m Ἢ ΄
χαὶ τοῦ ἑνὸς ἀμοιροῦσι χαὶ τοῦ ἀγαθοῦ ἀποπί-
πτουσιν. * Ὅθεν ἄρα οὐδ᾽ ἁπλῶς ἀγαθοὶ" ἣ δὲ οὐκ
> ’ x ’ 3 ” c ω x
ἀγαθοί, καὶ xaxol, ὁποίους ἴσμεν ὑπάρξαντας τοὺς
> ’ ὃ , > 5» m 411 , 7,
ἀχαθάρτους αίμονας ἐξ ἀγαθῆς !' φύσεως προαιρέ-
σει φαύλῃ αἰσχίστους καὶ καχοὺς γενομένους" ὧν
GR, ἘΣ ν ; :
ἄρα δὴ πονηρῶν δαιμόνων θανάτῳ προαπελθόντα
x Ἢ x [a 4 ε ΄
τὸν ΤΓεμιστὸν μάλα τοι χαριέντως ὑποδεξαμένων

-Ὁ 9 \ -
χαὶ εὐπετῶς !?, ὡς σφόδρα γε κατὰ γνώμην αὐτοῖς

\ \ \ » , 42 - ΠΝ
τὴν μετὰ σαρχὸς διανύσαντα ζωήν ᾿“, τοῖς αὐτοῦ

παράφροσιν ὃ σύμφρων αὐτῷ Βησσαρίων γράφων

χαὶ ἐπιστέλλων υἱέσι Γ΄ χαὶ τὰ δυνατά γ᾽ "ἢ ἑαυτῷ 16
θοῦ R ἢ ἢ \

παραμυθούμενος φησί" « [Πέπυσμαι [7 τὸν xorvov
’ \ 9 ’ 18 x nd m > θέ

« πατέρα χαὶ καθηγεμόνα! ὃ, τὸ γεῶδες πᾶν ἀποθέ-

« μενον, ἐς οὐρανὸν χαὶ τὸν |) ἀχραιφνῇ μεταστῆναι

« χῶρον, τὸν μυστικὸν τοῖς ὀλυμπίοις θεοῖς συγχο-
« ρεύσοντα 20 ἴαχχον ». Deu! μετ᾽ αἰθρίαν, νέφος
ζοφῶδες" μετ᾽ ἀλήθειαν, ψεῦδος" μετὰ ἥλιον, σχότος"

varietatibus. Aulographum ipsum imagine photo-

graphica expressum edidit I. Mercati in periodico
Bessarione, t. 33 (1917), p. 18%.

βδελυχτότεροι ὁ τῆς

\ " [4 a Ὁ, “5 ’ S x IX Ὁ x
μετὰ τρισυπόστατον Eva τῇ οὐσία Θεὸν ἀληθῆ καὶ
τῶν ὄντων ἁπάντων δι᾽ ὑπερθολὴν δημιουργὸν
Ἐ 5, [4 , ᾿ , \ ,
ἀγαθότητος, θεοὶ πολλοί, κατά τε φύσιν χαὶ χρόνον
χαὶ στάσιν διάφοροι χαὶ αὐτοπαράγωγοι χαὶ αὐταί-
τίοι, χαὶ αὖθις ' πὴ μὲν παραγόμενοι χατ᾽ ἄλλους
= ’ > x [4 2 \ x ,
τῶν χατ᾽ αὐτοὺς θεολόγων 2, πὴ δὲ παράγοντες,
al ἀσυστάτως οὕτω μεριζόμενοι, οὐδ᾽ ὅλως ὃ θεοὶ
᾿ ’ SE x \ - > [4 \
προσαγορεύεσθαι ἄξιοι (τὸ γὰρ θεῖον ἀμέριστον),
Ev οἷς γε nal * ὃ αἴσχιστος ἴαχχος: χαὶ ταῦτ᾽ 1
€ ORT Y 3 , ey) “
0 ἐν ψυχῇ χαὶ χείλεσιν ἐμφερόμενοι χαὶ ὀόγμασι τοῦ
"Ὁ ! c ’ 4 ᾿Ν [4
τῆς πρεσθυτέρας Ῥώμης χρηματίσαντος χαρδινά-
λέως ὕ Βησσαρίωνος. ᾿Αχουέτωσαν συνετῶς οἵ ἐν

-“ >»

τῇ χατ

Ἰταλίαν χοινῶς ἅπαντες χριστιανοί, ἀνάσ-
σοντές τε καὶ ἀνασσόμενοι, ἰδιῶται καὶ ἄρχοντες,
οἱ ὄντες χαὶ ὀνομαζόμενοι πιστὸς Κυρίου λαός, ὡς
τὴν τοῦ θείου βαπτίσματος ἐνδεδυμένοι χάριν"
ἀκουέτωσαν οἷον ἀθεώτατον ἄνδρα δώροις ὅτι πολ-
λοῖς χαὶ ἀξιώμασι λαθόντες λαμπρῶς ἐτίμων, προ-
1 φαγῶς ἔργοις τε χαὶ λόγοις Χριστὸν τὸν Θεὸν ἡμῶν
ἀθετήσαντα χαὶ τῇ μιαρᾷ ἑαυτοῦ ψυχῇ περιφέροντα
θεοὺς πολλοὺς αὐτοπαραγώγους, ἤτοι πλῆθος ἀχα-
θάρτων δαιμόνων, χαὶ τὸν ἑαυτοῖς ὃ χαὶ τοῖς Apı-
στοφανείοις [7 βατράχοις ἀσχημονέστατον ἴαχχον,
ἐν οἷς γε τὸν ἑαυτοῦ ὅμόφρονα Γεμιστὸν τῆς. πρὸς
αὐτὸν φιλίας χαὶ ὁμονοίας ὃ χαὶ ἀμείδεται χαὶ
τιμᾶ" οὕτω γὰρ τιμῶσι τοὺς αὐτοὺς τιμῶντας οἱ
δαίμονες.

18. Πρὸς δὲ τούτοις καὶ σὺν τούτοις χαὶ τὸν
Πλατωνιχὸν A Πυθαγοριχὸν μεταγγισμὸν τῶν ψυχῶν
Ὁ ἐν αὐτῇ ταύτῃ τῇ βεδήλῳ [ἡ καὶ δυσσεδεστάτη
ἐπιστολῇ φρονῶν ὃ "' αὐτὸς χαὶ γράφων φησὶ παρα-
χατιών" « Ὥστ᾽ εἴ τις τὸν περὶ τῆς ἀπείρου τῶν
« Ψυχῶν ἀνόδου τε χαὶ χαθόδου Πυθαγόρου τε χαὶ
« Πλάτωνος ἀποδέχεται λόγον, πάνυ εὔλογον " ὄντα,
«οὐχ ἂν ὥχνησε χαὶ τοῦτο προσθεῖναι '5, ὡς ἄρα
«Πλάτωνος τὴν ψυχὴν τοῖς τῆς ᾿Αδραστείας "Ὁ
« ἀρρήχτοις δεσμοῖς δεῆσαν δουλεῦσαι χαὶ τὴν
« ἀναγκαίαν ἀποδοῦναι περίοδον, ἐπὶ τῆς γῆς
« χατιοῦσαν τὸ 1 ἐμιστοῦ σχῆνος χαὶ τὸν σὺν ἐκείνῳ

, Υ͂ - -
« βίον ἔχεσθαι ». ᾿Ιοὺ τῆς σατανιχῆῇς ἀπονοίας
5 Π ’

XXIV. — MANUELIS MAGNI RHETORIS LIBER DE MARCO. 509

multi, natura, tempore, ordine diversi, se ipsi
producentes et sui ipsorum auctores, itemque
modo procreati, ut alii equidem inter eorum
theologos censent, modo vero procreantes,
atque hoc pacto in varias partes insulse ab-
scissi, nec plane digni, qui dii vocentur (divinitas
enim est quidpiam indivisum); ad haec acce-
dit turpissimus ille iacchus. Et haec quidem
animo, verbis, placitis refert ille, qui senioris
Romae cardinalis fuit, Bessario! Diligenter
auscultent, quotquot per Italiam passim degunt
christiani omnes, principes ac subditi, privati
ac proceres, re et nomine fidelis Domini popu-
lus, utpote divini baptismatis gratia induti;
auscultent, inquam, qualem scelestissimum
virum, quin hunc agnoscerent, praemiis quam
plurimis ac dignitatibus magnifice affecerint,
etsi proculdubio tum re tum ore Christum
Deum nostrum negasset atque impuro suo
animo circumferret deos multos se ipsos in
esse educentes, turbam nimirum improborum
daemonum, immo turpissimum iacchum ab
ipsis non secus atque a ranis Aristophaneis
saltandum‘. Sic fautorem suum Gemistum in
amicitiae ac mutuae concordiae pignus prose-
quitur et colit : hoc enim pacto a daemonibus
coluntur qui daemones colunt.

18. Praeter ea et cum iis animarum trans-
fusionem ad Platonis vel Pythagorae pla-
cita in hac eadem impura ac scelestissima
epistola profitens idem ille ac scribens paulo
inferius dicit : « Quare si quis de perpetuo
« animarum ascensu et descensu Pythagorae
« aeque ac Platonis admittat doctrinam, mul-
« tum equidem rationi consentaneam, is non
« dubitaverit hoc etiam adiungere, Platonis
« animam, postquam indissolubilibus Adra-
« stiae vinculis constricta servisset fatalemque
« absolvisset circuitum, in terras descendisse,
« assumptoque Gemisti corpore, vitam cum
« illo duxisse ». © diabolicam insaniam, qua
egregius iste vir et sentiens et scribens res

1. Ante χαὶ αὖθις habetur punctum apud A, reluctante sententia. — 2. αὖ θεολόγων S. — 3. οὐδόλως
Μ. — 4. χανταῦτ᾽ P. — 5. καρδινάλλεως Ρ. — 6. ἑαυτοῖς : ἐν αὐτοῖς A. — 7. ἀριστοφανίοις A. — 8. τοῖς π.
α. φιλίοις καὶ ὁμονίοις S. — 9. ἀμοίδεται P. — 10. βεθήλῳ : βίόδλῳ A. — 11. ὁ om. A. — 12. προσθῆναι A.
— 13. ἀδραστίας PA.

a) Iacchus ab initiatis invocatur apud Aristophanem in Ranis, v, 316 56.

x

1%

278.

ren 4

"I VE TEN «
SET A εὐρὺ

I Ὁ" αὐ
τε το re rer en ἢ

7

"

+

f.

2787.

510

omnino alienas tum a communi fidei mente
tum ab ipsa naturali consequentia et indole,
harum doctrinam approbat perquam proterve
atque impudenter ac rationi consentaneam
esse asserit. Porro quod directe et e diametro
opponantur christianorum religioni, id ipsis
caecis, ut aiunt, perspicuum est; quod autem
vel ipsi rerum nexui ac naturae, id iam consi-
derandum nobis est, verbis hisce in hominem
haud intempestive prolatis :

19. Sed heus tu, si ex tua una sola, non
Pythagorae Platonisve sententia (hi enim non
in caelum animas, ut illinc iterum descendentes
in corpora immitantur, sed in tartarum asse-
runt abire, inde rursus in vitam redituras; quo
fit ut hominum animae certo orbe non de-
scendant, ut tu asseris, sed e tartaro ascendant::
non enim in caelum puramque regionem, sed
in tartarum, ut dictum est, ab illis dicuntur
abire, modo in Canem, modo in Plutonem,
modo in Persephona : id enim in Phaedone
Platonem arbitratur Socrates
dicens * : « Bonam spem de animo 5110 habere
« debet, quicunque aliis voluptatibus ornamen-

secundum

« tisque corporis neglectis, voluptates, quae in
« discendo percipiuntur, studiose sectatusfuerit,
« animumque non alieno, sed suo decoraverit
« ornamento, temperantia, iustitia, fortitudine,
«libertate, veritate, sicad tartarum migrationem
« exspectans, quasi inde migraturus,cum fatum
« vocaverit);— si igitur itaetartaroascendentes
in alia immittantur corpora et reviviscant,
undenam tibi liquet, eam animam, quae in
Gemisti corpus deverterit, Platonis fuisse ?
Neque enim unus solus in praesenti vita sapiens
exstitit Plato, sed ante illum plurimi, post
vero haud pauci cum sermone tum mente ei
aequales, immo multo eo praestantiores fue-
runt; praesertim vero plerique sanctae nostrae
Ecclesiae sacri doctores eum et doctrina et
ingenio longe multumque superarunt : ex quo
fit, ut plane incertum sit cuiusnam fuerit
eiusmodi anima.Etenim fieri potest, ut primum

alterius cuiusdam fuerit, dein in Platonem

1. περὶ αὐτοῦ P.— ὃ. ὦ A. — 3. μετενσωμάτωνται A. — 4. Post ἀνιέναι ponitur punctum in A contra
orationis celeroquin implicatae seriem. — 5. τῇ om. A. — 6. χοσμήσειν S : χκοσμήσαι M. — 7. ἀνδρία pP.
— 8. πορευόμενος A. — 9. Ante εἰ οὖν ilerum apud A perperam exstat punctum. — 10. βιοῦσι 5. —

11. avom..P. — 12. οὔ γε A. — 13. δὲ : ye A.

a) Platon. Phaed., p.

DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

114-115 (= p. 90 editionis Didot).

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- r
᾿ [a “- -
μεθ᾽ ἧς ὃ γεννάδας οὗτος χαὶ φρονῶν καὶ γράφων
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ww ῃ ῃ ᾿
τῇ τῆς φύσεως ἀκολουθία προσεπιχρίνει τὸν περὶ
αὐτῶν | λόγον ἀνυποστόλως οὕτω χαὶ ἀναιδῶς χαὶἩ ὁ
\ “ δεν \
τὸ εὔλογον ἔχειν. Καὶ ὅτι μὲν ἀπεναντίας &x διχ-- 5
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μέτρου τῇ τῶν χριστιανῶν εἶσι ταῦτ᾽ εὐσεδείᾳ, χαὶ
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ξι 3 ER DER x
φυσιχῇ πως ἀκολουθίᾳ, ἤδη σκεπτέον ἂν ἡμῖν εἴη
οὕτω πως πρὸς αὐτὸν οὐ παρέργως εἰποῦσιν"
τ Se = E
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ἐκεῖθεν αὖθις χκατερχόμεναι μετενσωματῶνται >,
ἀλλ᾽ εἰς τὸν ἅδην φασὶν ἀπερχομένας αὐτὰς ἐχεῖθεν ΕῚ
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[4
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wo ἢ
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[4 vw " > , 58. * - , 6 =
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τε τὸν Κύνα χαὶ Πλούτωνα χαὶ Περσεφόνην" οὕτω 9.
γὰρ ὃ χατὰ Πλάτωνα ἐν Daidwvı βούλεται Σωχρά-
τῆς λέγων" « Θαρρεῖν χρὴ περὶ τῇ " αὐτοῦ ψυχῇ
« ἄνδρα ἕκαστον, ὅστις ἐν τῷ βίῳ τὰς μὲν ἀλλας
«Ὁ \ \ x N - \ x F. v
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BT, os NEN , > ET) 4
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« χαὶ χοσμήσας ἢ τὴν ψυχὴν οὐχ ἀλλοτρίῳ ἀλλὰ
« τῷ αὐτῆς χόσμῳ, σωφροσύνῃ TE χαὶ δικαιοσύνῃ
« χαὶ ἀνδρεία Τ χαὶ ἐλευθερίᾳ καὶ ἀληθεία, οὕτω
« περιμένει τὴν εἰς ἅδου πορείαν ὡς πορευσόμενος ὃ,
« ὅταν ἥ εἱμαρμένη καλῇ), — εἰ οὖν οὕτως ex
τοῦ ἄδου ἀνερχόμεναι ἑτέροις ἐνσχηνοῦσι σώμασι΄
χαὶ ἀναδιοῦσι "ἢ, πόθεν σοι δῆλον, ὅτι ἡ τῷ τοῦ
“ον: ’ γ΄. \ Ὁ [4 τὴ
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Ze] ὑδὲ 12 \ , 2 Ὁ - ͵ x x
ἦν 1Π; οὐδὲ 15 γὰρ μόνος ἐν τῷδε τῷ βίῳ σοφὸς,
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x ’ EN ni BaWI [4 ’
στοι χαὶ μετ᾽ αὐτὸν οὐκ ὀλίγοι τόν τε λόγον χαὶ
τ εκ A X ER ; 2
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h ᾿ » 2
PN 13 Ὁ» - ᾽ LA - er 5 ᾿ -
δὲ τῶν τῆς χαθ᾽ ἡυᾶς ἱερᾶς ἐχχλησίας σοφῶν
ἁγίων οἱ πλείους ψηλότεροι τήν τε σοφίαν χαὶ τὴν
[I ı

διάνοιαν αὐτοῦ χεχρηματιχότες εἰσὶν ἀπαραμίλλως,

- [873]

- y ’
ὥστε παντελῶς ἀδηλόν ἐστι, τίνος ἦν ἣ τοιχύτη
δ᾽ x
ψυχή. ᾿Ενδέχεται γὰρ αὐτὴν ἄλλου τινὸς οὖσαν
“} 7 γὶ " Γ᾿ = , 3
πρότερον, μετέπειτα ἐνσχηνῶσαι τῷ Πλάτωνι, ἐξ
ἐχείνου τε au! " ἀναδιῶναι εἰς ἕτερον, καὶ πολλὰ
διαμειψαμένην σώματα, τυχὸν δέ τι χαὶ τῶν ἀλόγων
ζῴων, ὄνου δηλαδὴ ἢ ἵππου ἢ λέοντος ἢ μελίσσης
ἢ χηφῆνος, ὕστερον ἐνσχηνῶσαι τῷ Γεμιστῷ καὶ
αὖ ἐξ ἐχείνου εἰς ἕτερα᾽ ὥστε οὔ τινος ἂν ἣ τοιαύτη
λεχθείη ψυχή: οὐδὲ

er) IR , SEE ἘΣ VE ER Je \
ἐστιν" ἀοριστος γᾶρ, ἔπει εἰς" ἐπ ATELDOV πληθὺν

γὰρ τοῦδε ἢ τοῦδε ὡρισμένη ?

& ? 5 BL :
τῶν σωμάτων ὃ ἀμοιδαδὸν αὐτῆς μεταγγισμὸς
θεωρεῖται. ὍὭστε ἄδηλον τυγχάνει παντάπασι ',
τίνος ἦν ἣ ψυχὴ ἐχείνη ἡ ἐξ ἅδου τε ἀνελθοῦσα χαὶ
τῷ χατηρτισμένῳ ἢ εἰς ἀπώλειαν ἐνσχηνώσασα
Ὁ Γεμιστοῦ σχήνει: εἰ δὲ τοῦ Πλάτωνος ἦν ἢ ὃ τοιαύτη
,ὔ Μ᾿ v nr -Ὁ ς x Α “ \
ψυχή, ἄνευ. ἄρα ἰδίας ψυχῆς ὃ Γεμιστὸς τὴν ἀρχὴν
εἰς τὸν βίον παρήχθη, αἰσθητιχῇ μόνη ψυχῇ καὶ
παρήχθη, ἢ μόνῃ ψυχ

2ᾺἋ 7 ’ a δι ᾿ , γῇ m
ἀλόγῳ χινούμενος, ὕστερον δὲ τῇ μετουσίᾳ ἴ τῆς
τοῦ Πλάτωνος λογιχευθεὶς ψυχῆς χαὶ κατ᾽ ἄνθρω-
MOV χινηθείς, ὁμοίως δὲ χαὶ οἵ λοιποὶ τῶν ἀνθρώ-
πων. Ἀλλ᾽ οὐδ᾽ ἄτομον μήτ᾽ αὐτὸς μήθ᾽ ἕχαστος
τῶν ἀνθρώπων δίκαιον λέγεσθαι: ὃ αὐτὸς γὰρ καὶ
εἷς εἴς τε Τεμιστὸν χαὶ Πλάτωνα τελεῖ μεριζό-
μένος nat τεμνόμενος" κατὰ μὲν γὰρ σῶμα, Γεμι-
Gros" χατὰ δὲ ψυχήν, Πλάτων: ὁμοίως δὲ 8

Βησσαρίων μὲν χατὰ σῶμα, ᾿Επίκουρος

\
χαι
δὲ χατὰ
ψυχήν, χαὶ οἱ λοιποὶ οὕτω καθεξῆς τῶν ἀνθρώπων.
4 e

Nor οἴχεται * χαὶ ἣ xar’ αὐτὰ φιλόσοφος ἔννοια
τῷ εὐλόγῳ ὅ τοῦ Βησσαρίωνος λόγῳ.
20. Ὅτι δὲ χαὶ τῇ, τῆς φύσεως ἀχολουθία ὃ

τοιοῦτος amade

λόγος καὶ οὐδόλως συμβαίνει,
δῆλον ἐντεῦθεν. Οὐδαμῶς γὰρ πέφυχεν εἶδος Ψυχῆς
λογιχῆς εἰς σχῆνος, ἔνθα πέφυχεν ἄλογος εἶναι
ψυχή, εἰσελθεῖν, ὅτι ἢ μὲν λογική τε χαὶ ἀθάνατος,
χαθάπερ τοῖς τε θύραθεν καὶ αὐτῷ Πλάτωνι "" χαὶ

ς ΄

τοῖς ἡμετέροις θεολόγοις καὶ αὐτῇ δοχεῖ τῇ ἀληθείᾳ"

ἢ δὲ ἀλογός ἐστι χαὶ θνητή, τοῖς τοῦ ζῴου συμ-
φθειρομένη χυμοῖς. Ὡς οὖν ἡ διαφορὰ ἐπὶ πλεῖστον
αὐτῶν διέστηκε, χαὶ τοσοῦτον, οὐδ᾽ ὅσον εἰπεῖν,
οὕτω χαὶ τὰ τούτων σχηνώματα ἀλλήλων διενήνοχε
χαὶ τὰ ἑκατέρῳ τῶν σχηνωμάτων μόρια. Τὸ μὲν
γὰρ τετράπουν ἐστὶ χαὶ πρὸς γῆν νένευχε χαὶ πρὸς

ΠῚ “ "Ἢ x
οὐδὲν ἕτερον ἀφορᾷ ὅτι μὴ πρὸς τροφὴν καὶ μόνην

in margine cod. P σημείωσον aul σημεῖόν.

ΟΧΧΙ͂ΥΝ. — MANUELIS MAGNI RHETORIS LIBER DE MARCO, 511

immissa, ex eo rursus in alium traducta revixe-
rit, multis permutatis corporibus etiam forsitan
bestiarum ratione carentium, puta asini aut
equi aut leonis aut apis aut vespae, ac tandem
in Gemistum deverterit, rursusque ex eo in
alia, ita ut dici nequeat cuius tandem fuerit
talis anima : neque enim huius vel illius defi-
nite dicenda est; nam eiusdem una tantum
per infinitam corporum multitudinem con-
tinua Quare

omnino latet, cuius fuerit anima illa, quae e

transmigratio censetur. nos
tartaro egressa in Gemisti corpore iam compo-
sito ad hominis perniciem inhabitaverit. Quod
si Platonis fuerit illa anima, Gemistus utique
absque anima propria primum in vitam editus
est, sola sensibili rationisque experte anima
praeditus ac citatus; serius vero, post acceptam
scilicet Platonis animam, ratione instructus et
humano more ipse se movens aeque ac reliqui
homines. Atqui nec ipse nec unus aliquis
hominum individuum vocari iure potest : nam

‚unus atque idem cum in Gemistum tum in

Platonem dividi ac scindi perhibetur
Gemistum quidem, si corpus; in Platonem

vero, si animam spectes. Eodem modo Bessario
quidem

in

secundum corpus, Epicurus vero
secundum animam erit, atque ita porro reliqui
homines. Atquehoc pacto diluitur philosophicus
obtentus rationalis illius Bessarionis sententiae.

20. Huiusmodi autem doctrinam ab ipsa
rei natura et consequentia discrepare nec
plane cohaerere, res est perspicua propter hanc
causam. Siquidem animae rationalis Species
haudquaquam ita natura comparata est, ut in
corpus immittatur, cui anima rationis expers
naturaliter inest, quia illa rationalis est et
immortalis, quantum equidem censent cum
exteri sapientes et ipse Plato, tum nostri theo-
logi, tum ipsa' veritas; haec vero rationis
expers et mortalis, una interiens cum animantis
humoribus. Ut igitur quam maximo inter se
discrimine differunt (tanto certe, quantum ne
dici quidem possit), sic etiam harum corpora
nec non utriusque corporis membra alia ab

aliis discrepant. Nam alterum quadrupes est et

1. &0 : αὖθις A. — 2. ὡρισμένη : ὡς σἵμεν (!) A. — 3. εἰς P. — 4. παντάπασιν A. — 5 χατηρτιμένῳ P. —
6. ἡ om. P. —7. τῇ μεσιτείᾳ A. — 8, δὲ : γε A. — 9. τοῦ ἀλόγου B. λόγου A. — 10. τῷ Πλάτωνι A. Legitur

+

971

“70

)ν

Sy

ΟΣ ταν
Be

BEN

RT δῴψεννι

;
ἶ

ἷ

τ mar mem

nn al

ΕἾ

ον {2805

f.

280”,

512

in terram pronum, ad nihil aliud respiciens
quam ad unum solum cibum capiendum, naturae
suae consentaneum; homo vero est animal
bipes et erecto capite graditur, quodque maxi-
mum est, insitis proprietatibus et cerebro
pollet, aliague omnia tam membra quam sen-
soria prorsus dissimilia habet, ita ut animae
rationalis facultates iis congruenter utendo
suas quaeque proprias operationes aptissime
eliciant, nimirum intelligendi, cogitandi, opi-
nandi, imaginandi, sentiendi : quibus adhibitis,
homo semper ad res intelligibiles consideran-
das incitatus, ad superiora naturali desiderio

aeternarum vias ac rationes
impellitur, mente sua mentis

cietur, rerum
addiscendas

primae rerum opificis pulchritudinem perve-'

stigat, a qua illustratus divinaque mutatione
permutatus, illius particeps plane efficitur.
Quare ex parte intelligentiae, liberi arbitrii,
immortalitatis, imago quoque illius iure dicitur.
Eam quidem ob causam homo, etsi conveniat
in genere cum aliis animalibus, specie tamen
ab eis differt. Atqui cum discrimen secundum
speciem discrimine secundum genus longis-
sime praestet, diversas etiam in res subiectas
inducit species, ut ante diximus.

21. Praeterea‘, quamvis anima rationalis
dicatur species in materiam immissa, tamen
materiam organumque naturaliter sibi coniunc-
tum habet, quod substantiae suae congruat,
prout sapientissimo Dei opificio constitutum
est. Nam mens quidem et sentiendi facultas ita
in ea naturaliter insunt, ut quo modo sentiendi
facultas ad sensibilia, eodem modo intelligen-
tia ad intelligibilia se habeat; nihilominus
tamen secundum aliam rationem dissimiliter
se habent, quatenus sentiendi facultas a re
sensibili patitur cum aliqua corporis immuta-
tione : unde rerum sensibilium excellentia
sensoria laedere solet, id quod in intellectu
non contingit; nam intellectus, si perquam
maxima intelligibilium intellexerit, magis potest
postmodum intelligere minora. Si vero in intel-
ligendo fatigetur corpus, hoc est per accidens,
quatenus intellectus indiget operatione virium
sensitivarum, per quas ei phantasmata praepa-
rantur. Quare Aristoteles, dum in libro primo

1. χατάλληλον om. A. — 2. ὀρθοπεριπατιχόν P. — 3. τὸ ἐγχέφ. A. — ἡ, ἐπείγετο M. — 5. ἀνιχνεύειν A, —

6. Orae cod. P iterum adscriplum est σημείωσον vel σημεῖον. --- 7. ἔχει M. — 8. μοχθῇ S

a) Hor argumenlum sumpsisse videtur auclor
es Summa theologica, p. I, 4. 75,
a. 3, ad 1. Sane quae mox habentur, lin. 25-37,

Thomae

DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

τῇ ἑαυτοῦ χατάλληλον ' φύσει: 5 δ᾽ ἄνθρωπος
: ᾿
δίπουν τε χαὶ ὀρθοπεριπατητιχόν 2, χαὶ πλεῖστον,
r
, y \ x 5 ΄ 3 > 4 Rn
τό TE ἔμφυτον χαὶ τὸν ἐγκέφαλον ὃ τυγχάνει mÄoU
ι
τῶν χαὶ τἄλλα πάντα τά τε μόρια χαὶ αἰσθητήρια,
, > ’ ν VER ET δ. e m ΩΣ
παντάπασιν ἀνομοίως ἔχων τελεῖ, ἵν᾽ αἱ τῆς λογιχῆς |
ψυχῆς δυνάμεις αὐτοῖς χρώμεναι προσφυῶς, τὰς
a ‚ a Ne r > - m
οἰχείας σφίσιν αὐταῖς ἐνεργείας ἀποδοῖεν καλῶς,
αἵτινές εἶσι νοῦς, διάνοια, δόξα, " φαντασία καὶ
y θ are, WEN x ) \ n ’ ;
αἴσθησις" ἐξ ὧν ἀεὶ πρὸς τὴν κατὰ νοῦν χινούμενο
θεωρίαν, πρὸς τὸ ἄναντες τὴν ἔφεσιν ἴσχει nat τῶν ᾿
ἑωρίαν, πρὸς ς τὴν ἐφ γ 2 ᾿

ἀϊδίων τὰς ὁδοὺς χαὶ τὰς χινήσεις χαταμανθάνειν

ἐπείγεται ἦ καὶ τῷ νοῖ τὴν τοῦ πρώτου δημιουργιχοῦ

νοῦ χαλλονὴν ἀνιχνεύει ὅ, χαθ᾽ ἣν ἐλλαμπόμενος

χαὶ τὴν θείαν ἀλλοίωσιν ἀλλοιούμενος, ἐν μεθέξει

> Ὁ “' , 27 U x x e
αὐτοῦ ὅλως γίνεται" ὅθεν χατά τε TO νοερὸν καὶ |

Et I VE LU NTESTEN > | 23
αὐτεξούσιον χαὶ ἀθάνατον Kal εἰχὼν αὐτοῦ εἰκότως
λέγεται. Διά τοι τοῦτο εἰ καὶ τοῖς ἄλλοις ὃ ἄνθρω-

\ x r - ’ 6 > 4 u I
πος χατὰ τὸ γένος χοινωνεῖ ζῴοις ἢ, ἀλλά γε τῷ |
εἴδει διαφέρει: ἣ χατ᾽ εἶδος δὲ διαφορά, μεγάλην,

ῥεβρ' ELOOGEIOE φορᾶς; ᾿Μμεγαλῆδε
ν \ \ ΄ ,ὔ NEE, ae
ἔχουσα τὴν κατὰ γένος διάστασιν, διάφορα χαὶ τὰ |
τῶν ὑποχειμένων εἴδη ποιεῖ, ὡς προείπομεν.

21. Ἔτι δὲ εἰ χαὶ ἔνυλον eldog ἣ λογιχὴ λέγεται,
ψυχή, ἀλλ᾽ ἐν ὕλη χαὶ ὀργάνῳ πέφυχεν εἶναι |
χαταλλήλῳ τῇ ἑαυτῆς οὐσία, καθάπερ ἣ τοῦ Θεοῦ
πολύσοφος ἀπετέλεσε δημιουργία᾽ νοῦς μὲν γὰρ δὴ

ϑσοφος Ἔλεέσε" ὁπ μιουργ US EV γὰρ

᾽ :

ὥσπερ τὸ

τ

\ v > Ep , (4 u
zul αἴσθησις ἐν αὐτῷ φύσει σύνεισιν, ἵν
, x N x > ’ ea x x \
αἰσθητιχὸν πρὸς τὰ αἰσθητά, οὕτω χαὶ τὸ νοερὸν
πρὸς τὰ νοητὰ ἔχη 1" χαὶ ἕτε αὖ τρόπον ἀν-
006 ma ἔχη 1" καὶ ἕτερον por 1

, , x τὴ 3 \ ’ EN m
ομοίως, χαθόσον τὸ μὲν αἰσθητικὸν πάσχει Uno τοῦ
αἰσθητοῦ μετά τινος σωματιχῆῇς ἀλλοιώσεως. ἣ γὰρ.

- - \ ‘ £
τῶν αἰσθητῶν ὑπερύολὴ φθείρειν τὰ αἰσθητήρια,
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\ x ’ ν -Ὁ- x 0 x > ,

γὰρ τὸ πάντη ἄκρως νοῶν νοητὸν νοῦς, τὰ ἐλάττονα
μᾶλλον werk ταῦτα νοεῖ" εἰ δ᾽ ἐν τῷ νοεῖν μοχθεῖ
τὸ σῶμα, χατὰ aumbebnxog τοῦθ᾽ ὑπάρχει, ἐπειδή

m >

ς τῷ ‚ = sEraE av δεῖται
γε ὃ νοῦς τῆς ἐνεργείας τῶν αἰσθητιχῶν δεῖται

- 4
δυνάμεων, δι᾽ ὧν ἑτοιμάζονται αὐτῷ τὰ φαντάσ-

fere ad verbum leguntur apud doctorem Angeli-
cum, loc. eit., ad 2, adeo ut dubitari nequeat de
huius loci origine.

[875]

ματα. Καὶ ᾿Αριστοτέλης δὲ ἐν τῷ Περὶ ψυχῆς
ὅτῳ λόγῳ τὴν τοιαύτην τοῦ Πυθαγόρου τε χαὶ
πρώτῳ λόγῳ N Yop
Πλάτωνος περὶ ψυχῆς ἀσυλλόγιστον ἔννοιαν ἐχμυ-
," ’ [7 sn ’ x x
χτηρίζων φησίν" « Ὥσπερ ἐνδεχόμενον χατὰ τοὺς
« Πυθαγορικοὺς μύθους τὴν τυχοῦσαν ψυχὴν εἰς τὸ
« τυχὸν ἐνδύεσθαι ' σῶμα᾽ δοχεῖ γὰρ ἕχαστον ἴδιον
« ἔχειν εἶδος χαὶ μορφήν". Παραπλησίως δή τι
72 “ v 3 \ N
«λέγουσιν, ὥσπερ εἴ τις φαίη ὃ τὴν τεχτονιχὴν
« εἰς αὐλοὺς ἐνδύεσθαι: δεῖ γὰρ τὴν μὲν τέχνην
- SE SER Al N 2
« χρῆσθαι τοῖς ὀργάνοις, τὴν δὲ ψυχὴν τῷ σώματι »
τῷ U χατὰ λόγον αὐτῇ χαὶ προσφυῶς ἔχοντι᾽ οὐ
-» Ν Ὁ x , ,
γὰρ πᾶν εἶδος ψυχῆς παντὶ σώματι συνάπτειν
πέφυχεν. Οὐχ ἄρα πέφυχε ψυχὴ λογικὴ εἰς σκήνωμα
γενέσθαι ἀλόγου, οὔθ᾽ ἡ φαῦλον μετὰ τοῦ ἰδίου
15 συνθέτου διάξασα βίον, οὔθ᾽ ἢ δίκαιον χαὶ ὅσιον"
τι m > m \ BEN € LER ἴδ
ἄμφω γὰρ τοῦ αὐτοῦ καὶ ἑνὰς ὑπάρχουσιν εἴδους.
Εἰ δὲ λέγοι 3 τις, ἕνεκα ὃ τιμωρίας ὑπὸ τῆς θείας
δίκης εἰς τὸ ἀντίθετον αὐτὴ εἰσελαύνεται ἄλογον

, 7 2 - , a ὦ ’
σχήνωμα T, Exeivo γνώτω, ὅτι μάλιστα τιμωρία
> m 4 * x Τὰ \ x -Ὁ nr

20 αὐτῇ προσήχουσα * xal μεγίστη ἐστὶ τὸ τῆς δόξης
od Θεοῦ χαὶ ἐλλάμψεως ἀθλίως ἀποπεσεῖν, οὗπερ

2 ππτ γτπὸ > Eh RE

τῇ εἰχόνι αὐτοῦ πρότερον ἦν λαμπρυνομένη χαὶ τῷ

; 0; = , , 8
χάλλει τῆς αὐτοῦ ἐντρυφῶσα θεωρίας, καθάπερ ἣ
ἡμετέρα τῶν χριστιανῶν πρεσδεύει ὃ εὐσέφεια'

135 ἀῦλος γὰρ οὖσα χαὶ ἀθάνατος, τοῦ ἄχρως ἀύλου

nr} , 5.1 - > r >, 1} nE} 7
χαι ἀθανάτου ἀεὶ φυσικῇ ἀνατάσει ἐφίεται. Bi οὖν

6 ( 40 τὸ δϑ Ἐν - x - , ΤᾺ 0 , = Ole
συμθαίη ““ αὐτῇ ἐκπεσεῖν παρὰ φύσιν γεωθείσῃ τοῖς
τοῦ σώματος μολυσμοῖς, οὗ ἦν ἐφιεμένη φυσιχῇ
ἀγανεύσει, τοῦτο 1! ἐσχάτη ἂν εἴη αὐτῇ τιμωρία

8 OKT] U
[ἢ
30 xal λύπη.

22. Ὅτι δὲ μέχρι τῶν σχηνωμάτων τῶν ἀλόγων
ζῴων τὴν λογικὴν χατασπῶσι ψυχὴν χαὶ χκαθέλ-
χουσιν ot περὶ Πυθαγόραν τε καὶ Πλάτωνα χαὶ
τούτοις ἀναμιγνύουσι, δῆλον ἐν οἷς αὖθις ὃ κατὰ

835 Πλάτωνα ἐν (Φαίδωνι Σωχράτης !? φησίν" « ᾽Εν-
« δοῦνται δ᾽ ai ψυχαί, ὦ Κέδης, ὥσπερ εἰκός, εἰς
«τοιαῦτα ἤθη, ὁποῖ᾽ ἄττ᾽ "5 ἂν χαὶ μεμελετηκυῖαι

« τύχωσιν ἐν τῷ Bio. — ὰ ποῖα δὴ ταῦτα λέγεις,

XXIV. — MANUELIS MAGNI RHETORIS LIBER DE MARCO. 513

De Anima absurdam huiusmodi Pythagorae
Platonisque circa animam opinionem deride-
tur, dicit* : « Perinde quasi fieri possit, ut
« quavis anima sine ullo discrimine quodvis
« corpus subeat, ut Pythagoricorum fabulae
« dicunt unumquodque enim propriam
« speciem habere formamque videtur. Perinde
« igitur dicunt atque si quispiam artem fabri-
« lem fistulas subire dicat: etenim ars quidem
« instrumentis, anima vero corpore utatur
« oportet », quod sibi congruenter apteque
conveniat. Neque enim quaelibet animae spe-
cies ad quodlibet corpus naturaliter aptatur.
Non ergo anima rationalis ita comparata est,
ut bestiae corpus subeat, sive pravam cum
Proprio suo composito, sive iustam et sanctam
duxerit vitam enim sunt unius
atque eiusdem speciei. Si quis vero dixerit,
animam a divina iustitia immitti in bestiae
corpussibi oppositum poenae luendae gratia,is
probe illud sciat, poenam scilicet, quae ei
aptissime potissimeque congruat, eam esse, ut
Dei gloria ac claritate misere excidat, cuius
imagine antea resplendebat contemplationis
eius pulchritudine perfruendo, quemadmodum

ambo

christiana religio nostra profitetur. Etenim cum
materiae expers sit et immortalis, ad eum qui
summe immortalis est et immaterialis naturali
contentione perpetuo fertur. Quare si ei acci-
dat, utpote corporis inquinamentis praeter
suam naturam irretitae, ut illum amittat, cuius
naturali appetitu fagrabat, id illi erit extremae
poenae ac moerori.

22. — Animam autem rationalem in ipsa
brutorum animalium corpora abduci atque
protrahi iisque immisceri secundum Pythago-
ricos et Platonicos, rursus ex iis perspicuum fit,
quae secundumPlatonem in Phaedone Socrates
ait” : « Induunt autem animae, o Cebes, ut ex
« rei natura confici potest, eiusmodi mores,

« quales in vita quique exercuerunt. —Quales

« ὦ Σώχρατες; --- Οἷον τοὺς μὲν γαστριμαργίας! « dicis mores, o Socrates? — Verbi gratia,

A. ἐδύεσθαι P. — 2. μορφὴν παραπλησίως χτλ. absque interpungendi signo A. — 3. φαίη : λέγει A. —
᾿ eo P. — 5. λέγει. Α΄. — 6. ἕνεκεν A, — 7. σχήνομα A. — 8. A sup. lin. P. — 9. πρεσδέδει P. —
[ 10. In margine σημείωσον P. — 11. τούτων A. — 12. ’Iooxp&tng SM. — 13. ὁποῖάττ᾽ A : ὁποῦ ἅτ᾽ P. —
!

14. γαστριμαργίαν A.

a) Aristot. De anima, 1,3. — b) Platon. Phaed., p. 81 (= p. 64 edit. Didot).

af

. 281.

BEST

ἘΠῚ

Ὁ 281”.

282.

51A DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

« eos, qui liguritioni, libidini, vinolentiae
« dediti fuerunt,nec quicquam pudoris habue-
« runt, verisimile est asinos et eiusmodi bruta
« subire. Nonne putas? — Valde consentanea
« loqueris. — Qui vero iniurias, tyrannides,
« rapinas prae ceteris secuti sunt, luporum,
« aceipitrum et milvorum genera. Aut quo
« alio tales migrare dicemus? » — Et rursus
paucis interiectis® : « Nonne, inquit, horum
« felicissimi sunt et in optimum proficiscun-
« tur locum, quicunque popularem civilemque
« virtutem exercuerunt?... — Quonam pacto
« hi felicissimi? — Quoniam verisimile est,
« hos in tale quoddam genus iterum civile
« miteque demigrare, aut apum aut vesparum
« aut formicarum, vel etiam in idem rursus
« genus humanum, modestosque ex illis
« homines fieri ». — Num non sunt haec
genuina Platonis verba? Nemo certe infitias
iverit, nisi perquam impudentissimus sit. Per-
pendant igitur omnes quaenam doctrina rationi
plane consentanea a Bessarione dictitetur! Θ
iustam a Deo derelictionem? Eheu! quam
insanus est impius istiusmodi sermo! Sane
Plato quidem, dum haec hisque similia disse-
rit, non contendit rem certissime ita se habere:
nam proxime ante finem eiusdem dialogi, post
absolutum tum de Acherusia et Tartaro, tum
de Pyriphlegethonte et Cocyto sermonem, et
expressa multifaria animarum, quae in eis
detinentur, tormenta et piacula, subdit" :
« Haec igitur eo se pacto habere, quo ego
« exposui, non decet virum sanae mentis con-
« tendere : esse tamen vel haec vel talia
« quaedam circa animos nostros, eorumque
« habitationes, quandoquidem animum immor-
« talem esse apparet, et decere mihi videtur,
« et dienum, quod quis cum periculo credat :
« honestum enim periculum est ». Itaque alia
quidem, quaecunque enarravit, non omnino
asserere audet; quae vero de animae immor-
talitate edisseruit, plane obfirmat ita certe ea
se habere, ac pro illa defendenda alacri animo

periculo se obiicit. Sic Plato quidem, ut philo-

1. φιλοτησείας P

vel a Platone adhibetur. — 2. διευλαθουμένους PA. — 3. ἄλλο γε A. — 4. φαμὲν PA. — 5. οὐχοῦν Β.
— 6. εἰς om. A. — 7. Postremum A om. PA. — 8. εἰς αὐτό γε 5. — 9. γίνεσθαι A. — 10. χαὶ μὴ Μ. —ı

ς

«τε καὶ ὕδρεις καὶ φιλοτησίας 1 μεμελετηχότας

«rat μὴ διευλαθδημένους ? εἰς τὰ τῶν ὄνων γένη.

ὅσα δὴ προχατέλεξεν, οὐ πάνυ τοι ἀποφαινόμενος

οιλοτησίαν A; in vulgato Platonis lextu φιλοποσίας ; utraque vox eodem sensu

- ν᾿ r v
« χαὶ τῶν τοιούτων εἰχὸς ἐνδύεσθαι. Ἢ οὐχ οἴει:

«— Πάνυ μὲν οὖν εἰκὸς λέγεις. — Τοὺς δέ γε ;
ἽΝ ,ὔ x ͵ \ 6 x τ

« ἀδικίας χαὶ τυραννίδας χαὶ ἁρπαγὰς προτετιμη-
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« ἰχτίνων γένη." Ἢ ποῖ ἂν ἄλλοσε " φαῖμεν ! τὰς

, FW? \ \ a
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Ἢ \ > \ 5 IN 4
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--

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μελιττῶν ἢ σφήχων ἡ μυρμήχων ἡ AR εἰς τάαυτον #1

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m NN ’ ® - SEHR -
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ταῦτά γε τοῦ Πλάτωνος γνήσια ; Καὶ μὴν 1" οὐδεὶς

Ἄ 5 Pe A A VERA B - ν᾿
ἂν ἀντερεῖν ἔχοι, χἂν πάνυ 1, ἀπαναισχυντῶν εἴη.
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;
v Er Ὁ τ
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τοιούτου λόγου! Καίτοι ὁ μὲν Πλάτων ταῦτα χαὶ
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σἰάδος καὶ Ταρτάρου λόγον τοῦ τε Πυριφλεγέ-,
θοντος χαὶ Κωχυτοῦ χαὶ τῶν ἐν αὐτοῖς ψυχῶν.
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«A ταῦτ᾽ ἐστὶν ἢ τοιαῦτ᾽ ἄττα !? περὶ τὰς ψυχὰς

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, γ ν δὲ es Sy , Α
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11. χὰἂν πάνυ — τὸν λόγον τὸν om. P. — 12. σχοπήτωσαν S. — 13. τοιαῦτάττα A : τοιαῦτ᾽ ἅττα P.

a) Ibid., p. 82 (edit. Didot, p. 64).— b) Ibid., p. 114 (ed. Didot, p. 90).

1377]

᾿ διϊσχυρίζεται ἀσφαλῶς οὕτως ἔχειν καὶ ὑπερχινδυ-

νεῦσαι αὐτῆς προθυμεῖται. Ἀλλ’ 5 μὲν Πλάτων !
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‚9 φὼς δ᾽ ἴσως, οὐχ ἑαυτῷ τεθάρρηκε
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“ 3 Ὁ x \ » Ὁ ’ \ 7
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συνορῶν τὴν πολυειδὴ ἐνοῦσαν αὐτοῖς σαθρότητα,
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10 ταῦτα μετὰ τὴν διὰ σαρχὸς ἐπιφάνειαν τοῦ Κυρίου

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τὴν ὄντως ἀλήθειαν ἐν πᾶσιν ἔγνωμεν, ὅπερ ἢ
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Πλάτωνα ® μὲν ἴσως παραιτεῖται τῷ πρότερον αὐτὸν
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γένέσθαι, τοῦτον δὲ χαὶ πάσης χαὶ παντοίας
> [3 τ -

5 ἀπολογίας ἀποστερεῖ.

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G v
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N er
γωσε, τὴν Στίγα λίμνην προλιποῦσ᾽ ἐχείνην καὶ
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b ’ fe “ τ τ, x

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2 ᾿Ξ

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ὑπεροχιχῶς χαὶ ἑνιχίως, τί δεῖ "0 ἄλλους ἀναπλάτ-

τειν χαὶ εἰσάγειν μερικοὺς "1 θεοὺς αὐτοπαραγώγους
ER ; ; ad Bas

τε χαὶ αὐθυποστάτους, τάχα μερικὰς ὄντας ἑνάδας
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προείληφεν ἀπειροδυνάμως ἀγαθότητα χαὶ ἁπαΐ-

ἁπλῶς πάντ᾽ ἀγαθύνειν δύναται (τοῦτο γὰρ δὴ χαὶ

, = 5 RS
βούλεται) καὶ ἀγαθαρχιχῶς χαὶ ἀεννάως ἐνεργῶν

XXIV. — MANUELIS MAGNI RHETORIS LIBER DE MARCO. 515

sophum decet, sibi tantum non sumpsit, ut
haec confidenter scriberet; Bessario vero,
pravissima huiusmodi placita mordicus tenens,
iactanter impudenterque, ut erat, expressam
super hisce sententiam rationi plane consen-
taneam pronuntiat, nihil ex iis subtrahens, quin
animadvertat multifariam, quibus laborabant,
vitiositatem, quae vel ipsis caecis perspicua
apparet : idque post manifestatum in carne
Dominum Deum et Salvatorem nostrum lesum
Christum, per quem certam super omni re
veritatem compertam habemus : quo fit, ut
Plato forsitan culpa liberetur, quippe qui ante
illum vixerit, Bessarioni vero omnis omnimo-
daque excusatio adimatur.

23. Quare nos illud recte omnino confi-
denterque iam asserimus, non Platonis animam
e tartaro ascendisse Gemisti corpus subituram,
post relictam paludem illam Stygem et Pyri-
phlegethontem, ut ille ait, et Cocytum (id

enim fieri non posse iam satis demonstra- * 1.

vimus), sed universam improborum daemonum
turbam, quae in animata amborum corpora
illapsa, eos subduxit et induxit, ut talia quae-
dam et sentirent et ad se invicem scriberent,
multitudinem deorum, qui se ipsi producant,
in rerum universitatem inferentes, eiurato uno
revera opifice et conditore universitatis Deo,
qui si, accurata philosophiae ac theologiae
ratione habita, unus est, uemadmodum quidem
et erat et est et erit“, itemque si unum et
ipsummet bonum dicitur, utpote solus univer-
sam in se complexus bonitatem modo eminenti
atque singulari, quid opus est alios fingere ac
ponere particulares deos, qui se ipsi procreent
ac per se subsistant, cum nihil aliud sint nisi
forte peculiares unitates particularesque boni-
tates? Aut enim ille quamlibet praestantissime
complexus est bonitatem, omnia omnino bona
reddendi vi pollens (hanc enim voluntatem
profecto habet), necnon ut boni principium
iugiter operans, cum omnipotens optimusque
et sit et denominative laudetur, et hoc modo

1. Πλάτων om. P. — 9. οὕτως P. — 3. τούτων A. — ἅ. χαθέστηχε δήλη A. — 5. ὅπερ : ὅπως A. —
6. Πλάτων A. — 7. τε : γε A. — 8. τοῦ Tep. A. — 9. ἀμφοτέρωθεν ἐπεισδὺς A. -- 10. ἐψυχομένοις P. —
11. ἐφείλχυσε A. — 19. τοιαυτάττα A. — 13. ἐπισφέρειν͵ A. --- 14. αὐτὸν : ὁ αὐτὸς A. --- 15. ὡς : χαὶ Ρ. --

16. δεῖ P. — 17, μερικοὺς : μετρίους A.

a) ΟἿ. Gregor. Naz., ἢ. G., t. 36, c. 825 C.
PATR. OR. — Τ᾿ XVII. — F. 2.

35

2827,

Ἔ

Bf:

f.

283.

283”.

516

supervacaneum sane est multos deos ponere;
vel, si superflui quidem non sunt, certe boni-
tates quasdam constituunt, quas ipsi per se
rebus impertiuntur, quo fit ut ille non amplius
sit omnipotens nec summe bonus, nec proinde
ipsummet bonum simpliciter neque ipsummet
unum, quia nec solus, neque omnipotens, sed
particularis et ipse atque unus 6 multis; aut
eos forsitan nominant deos*, qui a nobis divini
angeli dicuntur, divinosque ordines horum
agmina intelligunt; at vero vel istis congruunt,
ut par est, tum totalitates et particularitates,
tum proximitates ac distantiae unitatis. Quam-
vis enim immateriales sint et incorporei, tamen
haud incircumscripti sunt nec superessentiales:
id enim unius est divinitatis. Atque isti nec
sunt nec nominantur dii, nec ipsi per se
subsistunt et se ipsi procreant, nec ipsi, cum
non essent, ut sint efficiunt; neque vero ipsi
sibi ridicule et absurde causae suae sunt et
causati, quales Bessarionis Gemistique dii; sed
ex nihilo in esse ab optimo Deo et universorum
principio intelligibiliter conditi, quemadmodum
loquitur Gregorius noster a vera theologia
cognominatus” : « Primum quidem angelicas
« et caelestes virtutes excogitavit, atque illa
« cogitatio opus erat, quod Verbo conficieba-
« tur ac Spiritu explebatur ; atque ita secundi
« splendores procreati sunt, primi splendoris
« administri ». Eo inquam pacto conditi ab
universitatis Deo, rursus sunt administratorü
spiritus, ut cum divino Paulo loquamur‘, in
ministerium missi propter eos, qui hereditatem
capiunt salutis; quin etiam divinae gloriae
apparitores.

24. Sed satis superque se habet, ut arbi-
tramur, haec invectiva in eos oratio ad confu-
tandam utcunque eorum impietatem, plura
cogitandi et dicendi eosque iure oppugnandi
cura iis commissa fidelibus, qui nobis peri-
tiores sunt rerumque divinarum cognitione ac
sapientia collustrantur. Isti igitur cum tales

1. μὴ μόνος, οὐ μὴν παντοῦ. A. — 2. ὁλικότητες : τελειότητες A; addidi cum Nicolao χαὶ αἱ μεριχότητες,
quae verba ex mera amanuensis ἀδλεψία, exeidisse videnlur. — 3. γε om. P. — 4. ἑαυτοὺς PA, sed
legendum ἑαυτοῖς, ut recte admonet A. — 5. γελλοίως P. — 6. οὕτως : οὗτοι A. — 7. παραστάτας M. —

8. σχέδιον M. — 9. τοῖ om. A. — 10. δυσέθειαν P.

haec paragraphus fluxit e Nicolao
op. eit. p. 161. — b) Gregor. Naz.

a) Tota
Methonensi,

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χαὶ παρωνύμως ἐξυμνούμενος, χαὶ οὕτω περιττοὶ
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οὐδὲ τὸ ἕν, ὅτι μὴ μόνος, οὐδὲ ! παντοδύναμος,,
ἀλλὰ μεριχὸς χἀχεῖνος χαὶ τῶν πολλῶν εἷς: ἢ τάχα
τοὺς θείους παρ᾽ ἡμῖν ἀγγέλους φασὶ θεούς, χαὶ θείας,
τάξεις τὰ τούτων τάγματα᾽ ὅμως γε μὴν καὶ τούτοις /
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ὡς οἵ θεοὶ Βησσαρίωνος χαὶ Γεμιστοῦ, ἀλλ᾽ Ex τοῦ Σ᾽
μὴ ὄντος εἰς τὸ εἶναι ὑπὸ τοῦ παναγάθου Θεοῦ καὶ
πάντων αἰτίου νοητῶς παραχθέντες, ὡς ὃ ἡμέτερος,

φησὶ Γρηγόριος, ὃ τῆς ὄντως θεολογίας ἐπώνυμος"

= \ x
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ἐχ τοῦ τῶν ὅλων Θεοῦ, εἰσὶν αὖθις χατὰ τὸν θεῖον.
κ φάναι ἀπόστολον ΠΠαὖλον λειτουργικὰ πνεύματα
εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλον-
τας κληρονομεῖν σωτηρίαν, πρὸς δὲ χαὶ παρα-
στάται τῆς θείας δόξης τυγχάνουσιν. 5

24. Ἀλλ᾽ ἀποχρώντως σχεδόν ὃ τοι" ἡμῖν ἔχειν.
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τὴν σφῶν ἁμωσγέπως στηλιτεύων δυσσέδειαν 1", τὰ
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ἐνδίχως στρατεύεσθαι τοῖς τῶν πιστῶν σπουδαιοτέροις
τε χαὶ τὴν θείαν πεφωτισμένοις γνῶσίν τε ἕο

, - “-
σοφίαν. Οὗτοι τοίνυν τοιοῦτοί YE ὄντες, ὡς ἐκ

=P. @.,t.ecit., e. 320 C etc. 629 A. — c) Hebr.
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χαὶ πολυειδῶς χατὰ νοῦν διεφθαρμένοι τε χαὶ
RE τλ ΄ u ΕῚ 7? , - --
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᾿ , cin 'ξξ \ 3 ,
πονηρίας πνευμάατῶν, υῷ ὧν χαι ἀνεπείσθησαν

δήπου ἀναχαινίσαι᾿ τὴν ὕφ᾽ Ἑλλήνων τοῖς οὖσιν

T
’

ji - x - ’ -.
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τοῦ ἡλίου τῆς δικαιοσύνης χαὶ ἀληθείας ἀχτῖσιν, —

οὗτοι οὖν" τοιοῦτοί γε ὄντες χαὶ τὴν χριστώνυιμον

ἐμφανῶς ὑποχρινόμενοι χλῆσιν, οὐ μόνον αὐτοὶ τὴν

ἀλήθειαν ἐν τῇ συγχροτηθείση 7 τῷ τότε συνόδῳ

ἐπιλυγάζοντες ἦσαν (τῇ τῆς θείας γὰρ χαὶ ὑπερουσίου
PER 2 x » , , ΕῚ 4 ’
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χαὶ ἑτέρους προσδιαφθείραντες, ὑπούλως παρεχρού-
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καὶ θεοπαράδοτον τῶν χριστιανῶν εὐσέβειαν χαὶ ὀρθο-
δοξίαν τοῖς πᾶσιν ἀναχηρύξας, ἢ πέτραχέ τι τοιοῦ-
τὸν ἢ ἀγεννῶς πως περὶ τῆς τῶν δογμάτων ἀκριβείας
τε καὶ ὀρθότητος διετέθη τε ἢ διείλεχται ') (οὗπερ
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τὴν μνήμην ἄγομεν Ev εὐφροσύνη ψυχιχῇ καὶ
4 ς
ἀγαλλιάσει" ἐγκωμιαζομένου γάρ, φησὶν ἣ Σοφία,
di ’ 2 ΄ 25 v \ 1,
Ixa10v, εὐφρανθήσονται λαοί" εἴς τε γὰρ μίμησιν
τοῦ χαλοῦ A μνήμη αὐτοῦ καὶ ἀντίδοσιν τῶν οἷς ὑπὲρ
ἀλλὰ "

ἢ x R
πάντων ὡς εἰπεῖν ὑπενδόντων τοῖς ἐναντίοις χαὶ

τῆς ἐχχλησίας Χριστοῦ διηγώνισται),
αὐτοῦ τοῦ φιλοχρίστου χαὶ φιλευσεόοῦς βασιλέως
συνυπαχθέντος !?, μόνος αὐτὸς ἴσως ἔργοις τε χαὶ
λόγοις στύλος ἀνεδείχθη ὀρθοδοξίας, ἐναντίον βασιλέων
χαὶ τυράννων, ὡς ἔπος εἰπεῖν, γυμνῇ τῇ κεφαλῇ
τὴν ἀλήθειαν ἀναχηρύττων χαὶ τὴν ἐν τῷ ἁγίῳ

συμιβόλῳ τῆς πίστως ἐπισφαλῶς εἰσαχθεῖσαν προσ-

[3 "
θήχην οὐδόλως ἐπιδεχόμενος, τοῖς τ᾽ ἀντενηνεγ-

1. τῶν : τῆς A. — 2. ἀποδεδείχχται P:

torem scripsisse ἀποδεδείχαται, a δέδειχα praeter usum deduetum. — 3. λόγων : λόγον P
τοῖς A. — 6. οὗτοι μὲν αὖ A, sed legitur οὖν in M. — 7. συγχροτιθείση P. —

— A. ἀναχινήσαι P. — 5. ταῖς :

3779] XXIV. — MANUELIS MAGNI RHETORIS LIBER DE MARCO. 517

essent, prout ex ipsorum libris iam demon-
stratum est, mente multis modis corrupti atque
aberrantes, ut qui domicilia evasissent spiri-
tuum nequitiae, a quibus impulsi sunt utique
ad resuscitandam illam deorum confictionem
olim a Graecis impie in rerum universitatem
inductam, nunc vero diminutam ac funditus
contabefactam solis iustitiae veritatisque radiis;
hi, inquam, cum tales essent, et christiani
nominis professionem aperte ementirentur,
non ipsi modo veritatem in coacta per illud
tempus synodo obumbrarunt (divinae enim ac
superessentialis Trinitatis fidei et pietati impio-
rum more adversati sunt, christianorum
dogmata summe veneranda divinitusque tradita
pro nihilo ducentes), verum etiam ceteros a se
labefactatos ad veritatem tradendam subdole
impulerunt. Enimvero non sic ter beatus Mar-
cus, purum illud sancti Spiritus domicilium,
qui animo et labiis clarissimam divinitusque
traditam christianorum religionem rectamque
fidem passim praedicavit, non inquam, vel
tale quidpiam admisit vel quicquam ignobile
circa accuratam rectamque dogmatum ratio-
nem edisseruit vel recitavit (cuius memoriam
agimus cum animi voluptate et exultatione :
dum enim laudatur iustus, ut ait Sapientia‘,
laetentur populi : nam ad virtutem imitandam
confert eius commemoratio, eaque remune-
randa, quae pro Christi ecclesia fortiter gessit);
sed cum omnes, ut ita dicam, adversariis
paulatim cessissent, ipseque Christi aeque ac
religionis studiosus infperator se subiecisset,
unus solus ille, ut par erat, cum re tum sermone
rectae fidei columna obstitit contra reges et
tyrannos, nuda fronte, ut ita dixerim, veritatem
praedicans, inductamque periculose in sacrum
fidei symbolum additionem nequaquam reci-
piens, sed fortiter adversus contradicentes
dimicans, sanctorumque ac divinitus aftllatorum
Patrum, luminum illorum ecclesiae Christi,
vestigiis inhaerens, unum principium in imma-
culata ac superdivina Trinitate apertissime
omnibus manifestabat : Patrem nimirum, ex
quo Filius quidem per generationem, sanctis‘

ἀποδεδείχεται A. Ex accentus posilione coniicere licet auc-

θεολογίας A.

8. τοτότε P.— 9. γὰρ : τε A. — 10. διήλεχται P. — 11. Tum hie ante ἀλλὰ, tum paulo superius ante
οὗπερ ponitur punetum in A, quo orationis series profeelo perturbatur; nam ἀλλὰ opponitur verbis
ἀλλ᾽ οὐχ οὕτως, quae in prineipio periodi habentur. — 12. αὐτὸν τὸν φιλόχριστον χαὶ φιλευσεδῆ βασιλέα

συνυπαχθέντα P.

a) Prov. ΧΧΙΧ, 2,

uf

284.

at.

284°.

ἜΤ, 285ς

518

simus vero Spiritus per processionem tanquam
ab una causa eflulserunt; sibi in re consen-
tientes habens in primis ac praecipue ipsum
unigenitum Dei Patris principii expertis Filium
Deum, qui ante saecula modo arcano manens
in paternis sinubus, postremis temporibus
nobiscum in carne conversatus homoque re
ipsa factus, quin sua proprietate ullo modo
excideret, ac magister verae theologiae effec-
tus, in sacro evangelio pronuntiat ac dicit* :
Cum autem venerit Paracletus, quem ego
mittam vobis a Patre, Spiritum veritatis, qui a
Patre procedit, ille testimonium perhibebit de
me. Porro aliud quidem esse missionem, aliud
vero processionem, plane constat : mittit enim
Filius Spiritum consentiendo Patri in illo
mittendo et ablegando, quemadmodum etiam
ipse Filius a Spiritu manifeste amandatur
secundum divinam Scripturam” : Spiritus
Domini‘ super me; propter quod unxit me,
evangelizare pauperibus misit me. Etenim cum
una sit substantia ac natura Patris et Filii et
Spiritus sancti, una profecto est etiam eorum
voluntas, operatio, potentia, consilium. Quare
et verbis Deo plane dignis dicit : Quem ego
mittam (id est « consensu Patri praestito
amandabo ») Spiritum veritatis, qui a Patre
(ubi observa articulum τοῦ, qui determinandi
vim habet, ac si diceret: « Qui a solo Patre »)
procedit, scilicet « qui a Patre esse habet » :
hoc enim aperte significat vox processio. —
Hunc igitur in primis habens divus Marcus
sacrum institutorem atque in tradenda altissi-
mae theologiae doctrina interpretem; deinde
eodem modo disserentes omnes etiam Eccle-
siae praecones ac theologos a Deo edoctos,
inter quos maxime praestat peritissimus in
divinis Gregorius, a vera theologia merito
cognominatus, qui in omnibus quidem forsitan
locis divinorum altitudinis
librorum, ex uno Patre Spiritum sanctum

suorum eximiae

prodire affırmat, cum ille una sit ambarum
personarum causa, in oratione vero ad Hero-
nem philosophum de eadem re disputans multo
evidentius dictitat“ : « Quin pietatis nostrae,

« inquit, doctrinam praescribe, sic nos insti-

« tuens, ut Deum unum ingenitum agnosca-
« mus, hoc est Patrem; unum item genitum
Dominum, Filium videlicet, qui Deus qui-

— 13. συνωδᾶ P.

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ἐν πρώτοις μυσταγωγὸν Kal τὴν γνῶσιν ἐξηγούμενον
τῆς ὑψηλῆς θεολογίας 6 θεῖος Μάρχος, ἔπειτα δὲ

συνῳδὰ "5 φθεγγομένους χαὶ ἅπαντας τοὺς ἱεροχή-

1. ἀντ᾽ ἐνηνεγμένοις P. --- 2. ἴχνεσιν P. — 3. ἐχλάμψας S : ἐχλάμψαι Μ. — 4. συμφώνως A. — 5. μὲν ὄντα |

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OEaNeNe—\ , [2 NEN ΄ νης ,
οὗ γὰρ ὑπὸ χρόνον, ἵνα μὴ τὸ ῥέον "] ἡ τῶν ἑστώτων
πρεσδύτερον χαὶ τῶν οὐσιῶν τὸ ἀνούσιον "5" μήτε
ἀρχὰς τρεῖς, ἵνα μὴ ἑλληνικὸν ἡ τὸ πολύθεον᾽

΄ , ᾽ 3. δι Δ a , \
«-μὴτε μιὰν μὲν, ἰουοδαϊχὴν DE στενὴν τινὰ χαι

x \ nr \ 4 ΓῚ , ε
φθονερὰν χαὶ ἀδύνατον ». Καὶ μετ᾽ αὐτόν γε ὃ
θεῖος Κύριλλος ἐν τῇ χατὰ Λουχᾶν ἁγίου ἐξηγήσει
εὐαγγελίου οὕτω φησίν « “Ὥσπερ ὃ δάκτυλος τῆς
ς x > 4 > > , aA ’>_m 3 ,
« χειρὸς ἀπήρτηται, οὐχ ἀλλότριος ὧν αὐτῆς, ἀλὰ
ΕῚ 3 _w - en δ \ x Ὁ \
«ἐν αὐτῇ φυσικῶς, οὕτω δὴ καὶ τὸ [Πνεῦμα τὸ
er A , 2 \
« ἅγιον τῷ τῆς ὁμοουσιότητος λόγῳ συνῆπται μὲν

᾿

'« πρὸς ἕνωσιν τῷ ΥἹῷ, ἐκ τοῦ Θεοῦ δὲ χαὶ [Πατρὸς
Ξ 7 DR Sa NE

« ἐχπορεύεται »ν. Τούτοις γε δὴ xar!? ὃ Νύσσης
συνάδων Γρηγόριος, σαφῶς ἐν τῷ Π]ερὶ θεωνυμίας
λέγει" « Ἣν γὰρ πρόσωπον καὶ τὸ αὐτὸ τοῦ

« Πατρός, ἐξ οὗ ὁ μὲν Υἱὸς γεννᾶται, τὸ δὲ ἅγιον

— 12. τὸ οὐσιῶν ἀνούσιον S. — 13. τούτοις τε χαὶ A.

1. χαὶ om. P. — 2. περὶ τῶν αὐτοῦ Ρ. — 3. ὁρίζον A.

XXIV. — MANUELIS MAGNI RHETORIS LIBER DE MARCO. 519

dem appellatur, cum de eo separatim sermo
« est, Dominus autem, quando cum Patre
« nominatur : illud propter naturam, hoc

« propter unicum divinitatis principatum;
« unum denique Spiritum sanctum, a Patre
« procedentem aut etiam prodeuntem, Deum
« quoque ipsum, apud eos, quae ea quae pro-
« pinqua sunt, apprime intelligunt; qui ab
« impiis quidem etiam oppugnatur; ab iis
« autem, qui supra eos assurgunt, animo et
« mente concipitur; ab iis vero, qui magis
lud

« item praescribe, ut nec Patri principium

« spiritales sunt, etiam praedicatur.
« tribuamus, ne quid primo prius inducamus,
« ex quo etiam id, quod primum est, perire
« necesse sit; nec Filium et Spiritum sanctum
« principii expertes esse astruamus, ne Patri,
« id quod ipsi proprium est, adimamus. Illi
« quippe et principio minime carent, et quo-
« dam modo carent : quod sane dictu mirum
« est. Non enim, quantum ad causam, princi-
« pio carent : ex Deo enim sunt, licet non
« post ipsum, quemadmodum ex sole lumen,
« sed quantum ad tempus, principii sunt
« expertes. Nec enim tempori subiecti sunt,
« ne quod fluxum est, iis quae stabilia sunt,
« et quod non est, iis quae sunt, prius atque
« antiquius sit. Nec item tria principia consti-
« tuamus, ne in gentilem deorum multitudi-
« nem incidamus; nec rursus unum quidem,
« sed iudaicum quoddam et angustum atque
invidum et imbecillum ». — Post illum vero

divinus Cyrillus in Commentario ad sacrum
« Sicut
« digitus pendet a manu, ab ipsa non alienus,

evangelium secundum Lucam dicit® :

« sed in eadem naturaliter existens, sic etiam
« Spiritus sanctus consubstantialitatis ratione
« Filio unitus est, quamquam a Deo Patre
« procedit ». — His sane et Gregorius Nysse-
nus assentiens in libro De divinis notioni-
bus perspicue dicit”:« Nam una et eadem
« persona Patris, ex quo Filius generatur et

— 4. ὅταν : ὅτι 5. —"5. τοῦ πατρὸς A. — 6. Ev

γε A. — 7. Anpoiov A. — 8. τοῖς δὲ ἀσεδέσι P. — 9. πρώτον A. — 10. ὃ τοῦ πατρὸς A. — 11. ῤῥῥεον P.

a) Cyrill. Alexandr. = P. @., 1. 73, ὁ, 704 B. — b) Gregor, Nyss. = P.G., t. 45, c, 180 C,

ἈΠῸ 286.

ΕΣ

ἘΣ

291:

291”.

520

« Spiritus sanctus procedit ». — Insuper et
sanctus Nilus in suo De Trinitate tractatu his
verbis loquitur : « Sancta et catholica ecclesia
« Patrem quidem profitetur ingenitum, Filium
« vero genitum ex Patre, Spiritum autem
« sanctum ex uno Patre, non autem et ex
« Filio ».

25. Sed quis ad unum percenseat omnes
sanctos, fulgentissima illa Christi ecclesiae
lumina ac doctissimos revera theologos, qui ad
hanc sententiam accurate consentiunt iisdem
verbis ac conceptibus? Nam una fuit gratia
eos omnes illuminans, quae quidem inter
singulosfideleseam recipiendi capaces quodam-

modo multiplicatur; verum, si splendor ipse

spectetur, una sola est et simplex et uniformis,
ipsa sibi omnino consentanea indesinenter
Porro si quis
omnium dicta, quae ad hunc scopum colli-
meant, in unum colligere vellet, copiosiore

permanens. divina horum

profecto disputatione indigeret, multumque
sibi imponeret laboris. Nobis vero non is fuit
animus propositusque finis (ista enim nobis
exciderunt oblata divi Marci celebrandi oppor-
tunitate); sed oppugnanda erat nequitia virtuti
opposita nec non impietas ac falsa multorum
deorum opinio, cuius participes ac fautores
fuerunt Gemistus et Bessario aliique eiusdem
generis; ac propugnanda virtus eiusque com-
mendatio nec non in Deum pietas ac veritas
castitati coniuncta, cuius vicissim particeps
fuit ac suffragator deiformis ille cum mente
tum animo Marcus, iique omnes, qui ad eius
exemplum honestatem virtutemque studiose
ambierunt. Siquidem immensae huiusmodi ac
divinae illustrationis participatione ille sanc-
torum atque in rebus divinis peritissimorum
doctorum ac theologorum universus in Christi
Dei ecclesia coaluit coetus : quos ipse divinis-
simus Marcus proxime tutoque secutus, cum
mente totoque animo, tum casto ore clarum
apparuit lumen in ecclesiae Christi firmamento,

DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

«ἡ ἐκπορεύεται Πνεῦμα ». "Erı δὲ χαὶ δ᾽ ἅγιος
Νεῖλος ἐν τῷ περὶ Ἰριάδος αὐτοῦ λόγῳ οὕτως
ἐχτίθεται λέγων!" « Ἢ ἁγία χαὶ καθολιχὴ
« ἐχχλησία τὸν μὲν Πατέρα δογματίζει ἀγέννητον,
Nee 5 Ξ S
« τὸν ΥἹὸν δὲ γεννητὸν ἐκ τοῦ Πατρός, τὸ δὲ Πνεῦμα
« ἅγιον Ex μόνου τοῦ [Πχτρός, ἀλλ᾽ οὐχὶ καὶ ἐκ τοῦ
’ K
« Υἱοῦ ».
5. ᾿Αλλὰ τίς ἂν ἀπαριθμήσειεν ἅπαντας τοὺ
ἡ ς τοὺς
, -Ὁ- -- Ὁ
ἁγίους τοὺς 3 τῆς Χριστοῦ ἐχκλησίας λαμπτῆρας χαὶ
Ρ Kenn
σοφωτάτους τῷ ὄντι ' θεολόγους ἐν τῇδε τῇ ἐννοία
συνάδοντας ἀχριδῶς αὐταῖς λέξεσι χαὶ νοήμασι;
6 1 μᾶσι;
Μία γὰρ ἦν ἣ χάρις ἣ τούτοις ἐπιλάυιψασα πᾶσιν
ı x ᾽
." Dr - 03
ἥτις χατὰ μὲν δὴ τὰ ἄτομα τὰ τῆς ὑποδοχῆς αὐτῆς
vr τὸ n ’ ’ \ un \
ἄξια τῶν πιστῶν πληθύνεταί πως, χατὰ δὲ ὅ τὴν
[2 [

ἔλλαμψιν μία τις χαὶ ἁπλῆ χαὶ μονοειδὴς καὶ

σύμφωνος πάντη αὐτὴ ἑαυτῇ οὖσα τυγχάνει ἀεί.
a \ ΝΑ \ , ” -Σ er - -
Ὁς γὰρ δὴ. τὰ πάντων τούτων ἐν τῷδε τῷ σχοπῷ
συμφωνοῦντα θεῖα ῥητὰ ὑφ᾽ ἕν συναγαγεῖν βουληθείη,
διεξοδικωτέρυς ἂν δεηθείη διατριδῆς χαὶ πολὺν
e 4 4 5 " ΤΟΣ τ: \ \
ὑποστήσεται πόνον᾽ ἣμῖν δὲ οὖχ οὗτος ὃ σκοπὸς χαὶ
A πρόθεσις ἢ (χαὶ ταῦτα γὰρ τῇ μνήμη * τοῦ θείου
συμπαρωδεύθησαν Τ Μάρχου), ἀλλὰ κατά τε καχίας
En x > \ > [3 \ ὃ 6 ’ 8 \
τῆς πρὸς ἀρετὴν ἀντιθέτου χαὶ δυσσεδείας ὃ χαὶ
’ 0 χὰ ’ \ ’

πολυθέου πλάνης, MS χοινωνοί TE χαὶ μέτοχοι
Γεμιστός τε καὶ Βησσαρίων χαὶ οἱ τούτοις ὅμοιοι,
\ ΄ \ , Ὁ \ - ᾿ > \ -} ’ Ν
χσὶ ὑπὲρ ἀρετῆς καὶ τοῦ xar’ αὐτὴν ἐπαίνου χαὶ
θεοσεθδείας χαὶ σὺν χαθαρύτητι" ἀληθείας, ἧς μέ-
τοχος αὖθις χαὶ χοινωνὸς 6 θεοειδὴς τήν τε ψυχὴν
χαὶ προαίρεσιν Νάρχος χαὶ οἵ Kat” αὐτὸν τοῦ καλοῦ
x =) -Ὁ ΄ [2 \ -

τε χαὶ τῆς ἀρετῆς ζηλωταί. Οὕτω γὰρ τῆς
ἀπλέτου καὶ θείας φωτοχυσίας ἐν μεθέξει ἣ τῆς
Χριστοῦ τοῦ Θεοῦ ἐχχλησίας τῶν ἁγίων καὶ θεοσόφων
διδασκάλων χαὶ θεολόγων ἁπάντων δμήγυρις "ἢ

γέγονεν" οἷσπερ καὶ 6 θειότατος προσεχῶς τε χαὶ
ΥΞῚ p ς

[382] }

ἀσφαλῶς ἑπόμενος Mapxog, νοΐ τε χαὶ χαρδία ὅλῃ 35

ΡΝ ΣΥΝ San 1 a Η ἀτκτῶ,-
χαὶ ἁγνῷ στόματι φῶς ἀνεδείχθη σαφῶς ἐν τῷ τῆς

ἐχχλησίας Χριστοῦ στερεώματι ἐπιδαψιλευόμενος

1. Qui Nilo adseribitur liber de Trinitate, nihil aliud est quam S. Basilii epistola VIII, in qua
tamen ipsa verba ab auctore addueta haud reperiuntur, si bene legi. Adde vocem aliquam exeidisse
post τὸ δὲ Πνεῦμα ἅγιον, Scilicel ἐχπορευτόν. — 2. Post τοῦ υἱοῦ verba Κείμενον ἑτέρον λόγου αὐτοῦ ad
marginem adseripta leguntur in cod- P, qui exhibet ab hoc folio 286 usque ad f. 291 testimoniorum

farraginem ab hoe tractatu alienam, ut ipse amanuensis notavit, sed ex alio Manuelis nostri opere

decerptam. Deest omnino in codd. SM, ac propterea mihi omitlenda fuit. — 3. τοὺς ante τῆς om. A. —
ἧς τῳόντι Pe — ὃ, δὲ : γε A. — 6. Post πρόθεσις non modo punctum posuit A, verum eliam initium
novae paragraphi inde fecit. — 7. συμπαροδεύθησαν P. — 8. δυσεδείας Ρ. — 9. συγχαθαρότητι P, —

10, ὁμίγυρις P,

πᾶσι τὰς τῆς ἀληθοῦς διδασχαλίας θείας αὐγάς.
στόμα τε γαριτόπνουν χρηματίσας χαὶ γλῶσσα
πυρίμορφος τοῦ παναγίου Πνεύματος, οὗπερ ἣ
θεία χάρις, τὴν ἑαυτοῦ εὑροῦσα ψυχὴν καύχρόν τε
ἡ χαὶ ὅσπιλον ὑποχείμενον ', ἐν αὐτῇ τε ἐπανεπαύσατο
ΝΣ" αὐτοῦ τὴν ἀλήθειαν τοῖς ἐν τοῖς πέρασι πᾶσι
πιστοῖς διεξήπλωσε᾽ μύρον γὰρ δοχείῳ χαθαρῷ
᾿ πιστεύεται.

Se ;
26. Οὕτω τοίνυν ἐν ᾿Ιταλία λαμπρῶς ἀγωνισά-

᾿

N r N
μενος * χαὶ πάνυ ἀποδειχθεὶς Ev τε δημηγορίαις χαὶ

᾽ , δ
διδασχαλίαις χαὶ διαλέξεσιν ἀχχταγώνιστος, χαὶ
EEE
τὴν μὲν ἀλήθειαν, ὡς εἴρηται, οὕτως, ὡς οὐχ ἦν
\ \ 4 ᾿Ξ
ἄμεινον, διατρανώσας, τοὺς δὲ θεοχαπήλους χαται
σχύνας, εἰς τὴν βασιλεύουσαν αὖθις τῶν πόλεων
5 ee
μετὰ τοῦ ἀοιδίμου Σ ἀπάνεισι βασιλέως" χάνταῦθα
3m VE Eee τε
δὲ 3 πολλοὺς ἐνστησάμενος ἀγῶνας, χαὶ τῶν ὑπαχθέν-
= , Ἐπ ας
τῶν ἐχεῖσε τοὺς μὲν ἐπαναχτησάμενος χαὶ αὐτὸν
m \ Ρ \ \4 m ,
δῆτα τὸν ἀοίδιμον 5 βασιλέα, τοὺς δὲ ὃ πᾶσι τρόποις
EEE πες ΡΣ ΦΗΝ
εἰς τὴν προτέραν ὑγίειαν τῆς τῶν δογμάτων ὀρθότητος
x ’
ἐπανιέναι χατηχήσας, χαὶ ᾿ ἐννάδιον τὸν σοφώτατον
, \ , 4 et
ἐν ἀληθεία χαὶ ἁγιώτατον χαὶ μέγα χλέος ἐπὶ
, , δ .9 won ΤΡ \ Ir
Ί σύστερον
παντοία σοφία χαὶ ἀρετῇ ἀράμενον, τὸν ἐ p
N ᾿ 7. ‚ PR: ͵ ER
δηλχδὴ ψήφῳ θεία πατριάργην γεγονότα, διάδοχον
3 N ΣΝ ἢ Τ᾿ τα RER
ἑαυτοῦ τῆς εὐσεδείας χαὶ τῶν ρθῶν τῆς θεολογίας
5 ,
δογμάτων, ὑπασπιστήν TE χαὶ γενναιότατον πάνυ
2 x » ἐξ
χαταλελοιπὼς πρόδολον, χαὶ τρία ἐπιδιοὺς ἔτη,
Ξ , P Een
πρὸς Κύριον ἐξεδήμησε', πολλὰ τῇ τοῦ Χριστοῦ
" , “ ,
ἐχκλησία συγγράμματα ἐχδεδωχώς, ἅπαντα γάριτος
χαὶ θεολογίας ὑψηλῆς ἔμπλεω.
2 = ΚΕΡῚ a
27. "Eyoıs ἂν ἤδη ὅπερ ἤτησας, ὦ φιλότης, δὶ
,οις cl) : ’
- \ δι"
ὀλίγων μὲν ἴσως ἐχδοθὲν λέξεων, καταδρομὴν δὲ ἢ
ee VENEN δὰ τὶ
περιέχον ὡς ἐν τύπῳ χαὶ ἔλεγχον τῆς δυσσεύδείας" " χαὶ
Er ͵ , 5 Ὁ \ 2 ,
πολυθέου πλάνης 1 Ἐἐμιστοῦ τε χαὶ ᾿βησσαρίωνος,

1] 63 7 Ὁ Α 49 =; 2 ΞΘ -
ἔπαινων δὲ τῆς τε ἀρετῆς χαὶ εὐσεύείας καὶ ἁγιότητος
δῇ Ἧ τ N
Μάρχου τοῦ θειοτάτου τῶν ᾿Εφεσίων προέδρου χαὶ
uw - \ Er « “ ε m
τῶν χατ᾽ αὐτόν’ οὗτος γὰρ χαὶ ὃ τῆς ἱερᾶς ἡμῶν
7 \ \ n
ἐχχλησίας ὑπάρχει axondg’, τὸ τοὺς θεοσεύεϊς τε
\ x " Ὁ m , x va e 1 ἰὴ
zul σὺν ἀρετῇ ζῶντας παντοία χαὶ ζῆλον ὑπὲρ τῆς
v ,ὔ » [Δ \ m ’ Ν 4
ὄντως πνέοντας ἀληθείας χαὶ τῶν θείων δογμάτων

- er 12 “-
ἐπαινεῖν τε χαὶ στεφάνων χαὶ ὕμνων χαταξιοῦν

in omnes fusius emittens divinos verae doctri-
nae radios, os effectus suaviter spirans atque
ignea lingua Spiritus sancti, cuius divina
gratia, cum in illius anima puram illibatamque
sedem reperisset, in ea requievit, ac per eum
in omnes longe lateque fideles veritatem effu-
dit : unguentum enim
solet.

vasi puro committi

26. Eo igitur pacto cum in Italia splendide
certasset, praeclaram consecutus famam, in
concionibus, praelectionibus, colloquiis invic-
tissimus, veritatemque, ut dictum est, sic ut
nihil supra, manifestasset, nundinatores vero
rerum divinarum probro affecisset, in regiam
urbem simul cum bonae memoriae imperatore
iterum rediit; ubi cum multis perfunctus esset
laboribus, eorum, qui illic desciverant, alios
recuperans et ipsum quidem felicis memoriae
imperatorem, alios totis viribus ad redinte-
grandam pristinam recte de dogmatibus sen-
tiendi sanitatem hortando; cumque Gennadium,
virum re ipsa doctissimum ac sanctissimum,
qui magnam gloriam ob omnimodam erudi-
tionem virtutemque sibi comparavit, eum
nimirum, qui postmodum divino suffragio
patriarcha renuntiatus est, suum in pietate
colenda rectisque profitendis theologiae dog-
matibus heredem defensoremque ac fortis-
simum plane inclytumque propugnaculum
reliquisset, ac tribus supervixisset annis, ad
Dominum emigravit, multis pro ecclesia Christi
editis libris, qui omnes gratia altissimaque
theologia praestant.

27. Habueris iam quod rogasti, vir ami-
cissime, paucis forsitan verbis digestum, in
quo

tamen insectatio summatim exhibetur

confutatioque impietatis ac falsae multorum
deorum opinionis cum Gemisti tum Bessa-
rionis, laus vero virtutis, pietatis, sanctitatis
Marci sanctissimi Ephesiorum praesulis, resque
ab eo gestae. Hac enim mente est sancta nostra
ecclesia, ut qui pietate in Deum omnique
virtutum genere in vita claruerint, veritatis
non fictae divinorumque dogmatum studio

πολλῶν, τοὺς δ᾽ ἀπεναντίας τούτοις ὄντας χαὶ flagrantes, eos laudibus affıciat multisque
1. χαθαράν τε... ὑποχείμενην A. — 2. ἀοιδήμου A. — 3. δὲ : γε A. — Ar ἐξεδήμησεν Ar — δ. δὲ ; MA. —
6. δυσεδείας P. — 7. σχοπὸς ὑπάρχει P, sed supraseriptis litteris ß el « significatur duo illa vocabula

fuisse praepostere posita.

fr

ur

292.

ΟΝ

coronis et canticis nobilitet; qui vero secus
fecerint, omnibus flagitiis admissis, impios
Deoque infensos spectandos se praebentes,
utpote aptissima diaboli vasa effecti,hos aeterno
anathemate, exsecrationibus, congruis poenis,
contumeliis, conviciis prosequatur. Sane iustae
ipsis damnationi ac supplicio erit ille, quo illic
apprehendendi sunt, inextinguibilis exterior
ignis, qui paratus est diabolo et angelis eius,
sicut iustos Jumen vespera carens excipiet; at
vero cum Dei locum in terra sancta occupet
Ecclesia, quae sui muneris sunt, ea omnino
debet exsequi, ad illius exemplum per omnia
* 1.293. sese componens, ut eo pacto suos filios, cunc-
tos nimirum fideles, alios quidem arceat, alios
vero virtutis imitatores reddat et ad idem, quo

illi viri arserunt, sanctitatis studium impellat.
Itaque cum petitionis tuae solutionem accepe-
ris, ora pro nobis miseris, ut ipsissimae veritatis
lumine undequaque perfusi divinaque gratia
copiose repleti, veram assequamur illumina-
tionem humilitatemque et mansuetudinem, ut
Christi
Ecclesiae traducta, partem ibi inter salvandos

praesenti vita ad gloriam eiusque
nanciscamur, misericordia et gratia Domini
| Dei et Salvatoris nostri lesu Christi, cui gloria
et adoratio in saecula saeculorum, amen.

᾿ 1. ἐξότεοον P. --- 2. ἀπεργάσῃ P. --- 3. ὑποθίξ

522 DOCUMENTS RELATIFS AU CONCILE DE FLORENCE.

φῶς" ἀλλ᾽ ἐπεὶ τὸν τοῦ Θεοῦ τόπον ἐπὶ γῆς ἢ ἁγία

A. — 4. διαπαντὸς P.

[384]

‚ ’ rer ET » N 4
παντοια χαχιὰ συζῶντας χαι ἀσεθεῖς χαι θεομάχους

ἀναφανέντας, ὡς σχεύη ἐπιτήδεια χεχρηματιχότας

τῷ διαδόλῳ, τῷ ἀναθέματι τῷ αἰωνίῳ αὐτοὺς χαὶ
- x - -
ἀραῖς καὶ ποιναῖς ταῖς πρεπούσαις χαὶ ἀτιμίαις χαὶ

ς

ἐλέγχοις χαθυποδάλλειν. Ἴσως ἣ κατ᾽ ἀξίαν 5
ar ῃ \ r Nie 17

αὐτοῖς τιμωρία τε χαὶ χόλασις τὸ ὑποδεξόμενον
NER ν ΡΣ “- τ ΠΑΡῚΓ 1
αὐτοὺς ἐχεῖσε ἀσύεστον ὑπάρχε: πῦρ τὸ ἐξώτερον!,,
τὸ ἡτοιμασμένον τῷ διαδόλῳ χαὶ τοῖς ἀγγέλοις

ns ‚ \ \ 8 , Ne
αὐτου, χαύάπερ χαί τοὺς οἰχαίους τὸ ἀνεσπερον

[4 > ’ 13 x you ’ Ὁ > ΄
φέρει ἐχχλησία, ὅσον τὸ ἀνῆχον αὐτῇ, ἀναγκαίως
ὀφείλει πρά ἐν πᾶ ὑτὸ ἔνῃ, ἵν᾽

φείλει πράττειν, ἐν πᾶσιν αὐτὸν μιμουμένη, ἵν
ἐντεῦθεν τὰ ἑαυτῆς τέχνα, πάντας τοὺς πιστοὺς
δηλαδή, τῶν μὲν ἀπαγάγῃ, * τῶν δὲ τῆς ἀρετῆς
μιμητὰς ἀπεργάσηται" χαὶ εἰς τὸν ὅμοιον αὐτοῖς
περὶ τὰ καλὰ ὑποθήξη ὅ ζῆλον. Τὴν τοῦ αἰτήματος

EIN Ber λή v Sum - » λέ
οὖν δεξάμενος πλήρωσιν, εὔχου ἥμῖν τοῖς εὐτελέσι

- \ - ν Ir \ ᾿ς |
τῷ φωτὶ τῆς ὄντως περιαυγάζεσθαι διὰ παντὸς
ἀληθείας xar δαψιλῶς ἐμφορηθῆναι τῆς θείας χάρι-

\ Ὁ G “- - “
τος χαὶ τῆς ἐλλάμψεως τῆς ἀληθοῦς τυχεῖν ταπεινώ-

’ \ , er \ - Δ >
σεώς TE χαὶ πραότητος, ἵνα τὴν παροῦσαν ζωὴν εἷς
δόξαν Χριστοῦ καὶ τῆς αὐτοῦ ἐχχλησίας διαδιδά-
σαντες, τύχοιμεν χαὶ τῆς μερίδος ἐχεῖσε τῶν σῳζο-

, ὟΣ ER 2 7 \ EL.
μένων, ἐλέει χαὶ χάριτι τοῦ Κυρίου καὶ Θεοῦ χαὶ
Σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ, ᾧ ἣ δόξα χαὶ ἣ

-Ὁ - ’ 4
προσχύνησις εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν.

INDEX

LA QUESTION DU PURGATOIRE A FERRARE.

(Tome XV, pp. 5-168.)

Intropucrion .

I. — Deputatorum Latinorum cedula de Purgatorio

1]. — Marei Archiepiscopi Ephesii oratio prima de igne purgatorio

1

Ro el e reial tale

I. — Responsio Graecorum ad positionem Latinorum de igne purgatorioa Bes-
sarione Nicaeno recitata die 14 iunii 1438. 2 2 een
IV. — Latinorum responsio ad libellum a Gr

aecis exhibitum circa purgatorium
ignem..

V. — Marei Archiepiscopi Ephesii oratio altera de Burngatorios τεὸν.
ΥἹ. — Marei Archiepiscopi Ephesii responsio ad postrem

as Latinorum quaestiones
super igne purgatorio.

Il

(EUVRES AN CONCILIAIRES DE MARC D’EPHESE.
(Tome XVII, pp. 307-524.)

Intropucrion.

VII. — Marei Ephesii oratio ad Eugenium Papam Quartum. ...2..2.2....

VIII. — Testimonia a Marco Ephesio collecta, quibus probatur,

ut ait, Spiritum
Sanctum e solo Patre procedere. .

DE EL HELD Fine Are ΠΝ ὦ; 6. ὦ

IX. — Marei Ephesii capita syllogistica adversus Latinos de Spiritus Sancti
ex solo Patre processione

BEE Bei δ δὶ τοῦνον Δ᾽ ἀν, δ Net ie ὑπο rote κι ἴον οὐ νοὶ oa: Mar πὶ ὁ

X. —

Marci Ephesii argumenta decem adversus ignem purgatorium
PATR. OR. — T. ΧΥΙΙ. — rF. 2.

[108]

[204]

στο

οὐδ ων ὦ ---

524 INDEN.

XII. — Marei Ephesii libellus de consecratione eucharistica . 2... ol. ce

XIII. — Marei Ephesii conlessio fidei Florentiae scripta, sed post absolutam
synodum in Jucem edita.@. .. 2 u en Dee en

XIV. — Marci Ephesii relatio de rebus a se in synodo Florentina gestis. . . . -

XV. — Marei Ephesii epistola encyclica contra Graeco-Latinos ac decretum
synodi Florentinae... . ee. ur. 2000. Mg ne τ ν᾿

XVI. — Marei Ephesii ad Georgium Scholarium epistola, qua in eum invehitur,
quod aliquam cum Latinis concordiam fieri posse exislimasset. . . . -

XVII. — Georgii Scholarii responsio ad illam Marei Ephesii epistolam.

XVII. — Marci Ephesii epistola ad Georgium en Methonensem contra

ritus: Ecelesiae Romanae. „0.7 „7m zen u ae le ee ren
XIX. — Marei Ephesii epistola ad patriarcham Constantinopolitanum. . . - . -
XX. — Marei Ephesii epistola ad moderatorem monasterii Vatopedii in monte

Atho.... ne ee lee πο Meet re re δου De u

XXI. — Marei Ephesii epistola ad Theophanem sacerdotem in Euboea insula. .
δε ῖ :

XXI. — Marci Ephesii epistola ad Theophanem monachum in Imbro insula. .

XXIII. — Marci Ephesii morientis oratio ad amicorum coelum, ac nominatim
ad Georgium”Scholarum „u... 3 τ τ Een

XXIV. — Manuelis magni rhetoris liber de Marco Ephesio deque rebus in synodo
Florentina gestis. 2 . πὸ oet. ne a er

Errata

Page [313], ligne 17, au lieu de : ex sole, Zire : ex solo.
Page [319], ligne A, avant caudam ajouter quia.

LESYNANAIRE ARABE JACOBITE

(REDACTION COPTE)

ν

LES MOIS DE BAOUNAH, ABIB, MESORE ET JOURS COMPLEMENTAIRES

TEXTE ARABE PUBLIE, TRADUIT ET ANNOTE

PAR

RENE BASSET

Correspondant de l’Institut

Doyen de la Faculte des lettres d’Alger

PATR. OR. — T. xvir. — Ε, 3.

᾿

© » Br Bi τ
᾿ Et 18
ἧ
23
Manuserits :
A — Paris, Bibliotheque Nationale, Fonds arabe 256 ff. 216-289.
Be— — -- -- 4870 ff. 91"0-179°

Ouvrages cites :
Assemani, Bibliothecae mediceae codieum mss. Orientalium catalogus. Flo-
rence, 1742, in-fol.
Ludolf, Commentarius ad historiam ZEthiopicam, Francfort-sur-le-Mein
1691, in-fol. Ε Ι
Mai, Sceriptorum veterum nova collatio, tome IV, Rome, 1831, in-A°.
Malan, The calends of coptice Church, Londres, 1873, in-8°.

La pagination entre crochets fait suite aux fascicules suivants de la Patrologia
Orientalis :

Tome I, fasc. 3, pp. [1] ἃ [166], mois de Tout et de Babeh.

Tome III, fase. 3, pp. [167] ἃ [470], mois de Hatour et de Kihak.

Tome XI, fasc. 5, pp. [471] ἃ [820], mois de Toubeh et d’Amchir.

Tome XVIl, fasc. 2, pp. [827] ἃ [1066], mois de Barmahat, Barmoudah et Bachons.

I

*

AL au. τὸ ἦν

7 5:216 v8

δ΄ 11εἰ, 0. ὦ N δ ὼς σῷ οἱ el ia 35

m | cn ni US TA ϑὰς gl al dl al
roh IS al al
Ku la) a ον ὁ Pass BL Yıal ὡς Mozilla a!
EU HE, ie U Sun has las Meile ee die κὰὶ ὅδ cd
5 al LE SE ol ae rl los ee les;

1. Deest in B. — 2. B 55. a: —3-Baddit \». — 4. Deest inB. —5.B addit
aa zb, - 6. Β addit ΟΝ: —7.B ων bl. —8.B 2) ul —9. Deest inB. —

10.B Zsal,. — 11.B Jo. — 12. Bu. — 18.8 κοῖς, — 14. Β aß es

COMMENCEMENT DU MOIS BENI DE BAOUNAH

PREMIER DE BAOUNAH (26 mai).

En ce jour eut lieu la cons6cration de l’eglise de saint Leonce (Läountyous)
le Syrien (Ech-Chämi) : des merveilles apparurent par son fait. Ainsi,
quand le saint fut martyrisö dans la ville de Tripoli (Tarabolos)' le 22 du mois
d’abib, comme le temoigne sa vie, une femme chrötienne, dont le mari stait
un des prineipaux oflieiers, vint prendre le corps du saint, apres avoir
depense pour cela des sommes consid6rables, l'enveloppa dans un vetement
dor& appartenant ἃ son mari et le plaga dans un coffre dans un cellier de
son habitation : puis elle suspendit une lampe et fit faire une image du saint.
L’empereur Dioelstien (Diglädyänos), irrit& contre l’olliecier, son mari, l’avait
condamne ἃ une prison perpetuelle dans Antioche (Antäkyah). Quand la femme

1. B Atrabolos.

-
|
|

17 pr

009 ch Ted ὦ». οὐδ N a" ὅδ. De

. dit le martyr, * fais sortir tel ollieier de la prison, honore-le et laisse-le aller!

΄ι
w
je }

SYNAXAIRE ARABE JACOBITE. | [1070]
le hass ul τ dl ale In, “" ΔΑ ia all si
die N σαν NER ln eb Kl ll Δα ὁ ui Se
us ale Gb ul lo; Pa AU eu 38,5 Ἐπ ar
un a Bug Pay, al be Lob Mel, 10 ll ἘΠ ol
og y 1 AN Ba os as al ce ee τὰν
στὸ Sb alas he el
N dp ἡ (ἀκ οὐν Paleyh il JE u Perl τὰς Se u dell
ie JE εἰ Fand τ N N τϑ ρρο 9 ὑτῖ,
Al au ὦ ἀπὸ de, ιν U εἰς al EU I am Ber

Bla. Bl. τ 8. 8. στρ: τ. BL). -- δ. Deest in Β. -- 6. Bay
N Isle... — . Baddit 3. — 9. B N. — 10. Haec verba a a

desunt in A. — 11. B a Bay — 12. Be). — 13. Deest in B. — 14. A addit 3.
15. Deest in A. — 16. A wm 47, B sb ASIA es Se use Gl, τς
20. Br „2. — 21. Deest in A. — 22. B addit _.> SL 22 ωϑ9 ee ἘΠῚ 5 N
55: gie er, „nn, = 23. Bike le ea! τὴ 2 - 94. Deest in Β. Ἢ
25. Β δα & - 26. B addit 8. — 27. Desunt duo verba in B.

prit som du corps du saint, le martyr et le chevalier du Messie n’accepta |
pas 4 6116 l’emportät sur [αἰ en generosite, mais il la retribua en ce moment |
en delivrant son mari et la r&compensa pour l’avenir en intercedant pour!
elle devant le Messie. Cette nuit, il apparut ἃ son mari, l’ollicier emprisonng,
et röpandit sur lui une telle lumiere que la prison en fut illuminee. Get

5

homme vit un jeune cavalier 6clatant et brillant de lumiere, etant avec li)

couvralt, er son entröe En ans la prison, quoiqu’elle füt er et du manteau)
Ϊ
dor& qu'il avait laisse dans un coffre. — Puis le saint disparut et alla cette
möme nuit trouver l’empereur qu'il frappa du pied; Diocletien se röveilla,

et. A sa vue, fut saisi d’effroi et de erainte. « Demain de bonne heure, lui

1. BAOUNAH (26 MAI). 529
3
δὼ gr WE re a a ae U οἱ ΩΣ

Bares een es sl 3 μὲν 9]
ἰ “εἰσ 3 | > >
> UN 5 ls all sl El συῶν ae ul Je u ICh

Mon el Ya dl ὦ Ὁ Pe u 7 ΟἿΣ a u Als οἱ
Lu al a el Ko UN μὸν E οὐ!
N 1 N an Balz ar geil il, N re et ὦ
ee el οἷς di N al Ja März Plus Alb Du
el nass] 2) Dil ol ale, m del U BE 175
5 le lal ale il Ms lab a LE, alas iS
yes N ae a eb ss ll a cl αἱ

cl. — 2. Bas. — 3. A Sl. — ἃ ya) ὦ» deest in Β. —
Br A ir —6.B es: - 7. ςὦ ee: B „el. —97B ΕΝ — 10. Deest in Β.
— 11.B μπῶ, — 12. B ἘΠΕῚ = 43: τὰ Mol ll, B Li. — 15. B addit
we. 162 Deest. in ΒΒ: — 17, Br addit ΠΣ -- 18. B addit wel. ΞΕ ΠΟΘΙ Αἱ
al. — 20. B als. -- -- 21.Byol 9.59. —22.B yo

‚ chez [πὰ], sinon, tu periras. » L’empereur röpondit en tremblant : « Oui, mon
Seigneur, je ferai tout ce que tu m’ordonnes. » Le lendemain, de bon matin,
il Venvoya tirer de prison, lui t&moigna de grands “gards, le revetit d’un
vetement d’honneur et mangea avec Jui ἃ sa table. Il lui apprit qu’il avait
vu le cavalier et l’&tonnement de l’oflieier redoubla. L’empereur croyait que
c’6tait de la magie, mais l’autre lui dit : « Je ne sais pas de magie et je ne
connais pas celui qui [ἃ apparu. » Diocletien n’osa pas lui parler de ce qui
‚tourmentait son coeur, mais il le renvoya dans sa ville, combl& d’honneurs.
Quand Toflicier se mit en route, le saint l’accompagna et resta avec lui ä
eauser jusqu’a ce qu’il arriva ἃ la ville de Tripoli; alors il disparut subite-
ment. L'oflicier rentra dans sa maison, salua les siens et leur raconta com-
ment le cavalier lui etait apparu ἃ l’interieur de la prison, portant le vete-
ment dore, comment il [αἱ avait promis de le sauver, comment il avait te
delivr& le matin, et comment il lui &tait apparu en chemin, toujours avec le
vetement dore. La femme reconnut que c’etait le saint et dit ἃ son mari :
« 51 tu le voyais, tu le reconnaitrais? » — « Oui, » repondit-il. Alors elle le
fit entrer dans l’endroit ou etait limage du saint. Quand il la vit, il dit :

530 SYNAXAIRE ARABE JACOBITE. [1072]

a ΟΝ ὅν Prison μὰ JE (ale In] Li a

ὡς UL; 3) „Es ee ἀρ ὧς arg F al Sl aleı all
As, Mes yo lloyy λό ὦ „Je ἰδ ai in le ya a das
IS ᾧ ΤΩ σοι» Gele οἱ οἱ Ka Vi. li alas Pa Seh
Gl | zu 25 ἕω 4% 86,y «Mo ἐν Ka u 23,5 N ua
is yy &b Da ur τ Rz el obs; As 5} 43, 10 δ

ol EN all N Ui a “ei eS Bl a2) a

1. DeestinB. — 3.A &4$.— 3. A &s en B addit als, — 4. Band. —5. Deest

ΒΒ. 6 el ER ls, B us. — 8. Deest in B. — 9. Haec tria verba
desunt in A. — 10. Haec commemoraltio deest in Ludolf. — 11. Deest inB. — 12. Haec |

commemoratio deest in A. — 13. Haec commemoratio deest in B, Mai, Assemani, Malan
et Ludolf.

« Gelui-ei lui ressemble. » Puis elle decouvrit le coffre οὐ etait le corps. Il
le vit, revetu du vetement dor6, puis il decouvrit son visage et fut certain
que c’etait celui qui lui avait apparu. Il interrogea sa femme sur son aventure
et Τὰ] demanda qui c’6tait. Elle lui raconta la conduite du saint; il la remer-
οἷα de ce qu’elle avait fait et lui recommanda de ne pas negliger d’allumer
une lampe et de brüler des parfums devant lui. Ils continu&rent ainsi jusqu’A
ce que Dioelötien p£rit. Alors ils bätirent une eglise au saint, y transporterent
son corps et la consecration eut lieu ce jour-la. Que sa priere et ses bene-
dietions soient avec nous et avec l’humble copiste! Amen.

'En ce jour aussi nous celebrons la fete du martyr Qozmän qui etait * des
gens de Tahä et de ses compagnons.

En ce jour aussi subit le martyre saint Bifäm, que son intercession soit
avec nous! Amen.

'En ce jour mourut martyr saint Zikäm; que l’intercession de tous nous
protege jusqu’au dernier soupir! Amen.

I. Gette comm&moration manque dans Ludolf. — 2. Cette comraemoration manque
dans A. — 3. Cette commemoration manque dans B, Mai, Assemani, Malan et Ludolf.

2° BAOUNAH (27 MAI). 531

ὧν» Zr Οὐ Er 37

23 Οὐδ Burg Bere SE Ba Enge Eee pe Zero er Paz Eee

ee al le οἱ Ad, TALHY Sie cl U Aal
οἱ ἈΠῸ er ob u ee Er An ὦ ὍΣ 3 La
δον - Js -- ὧδ ao Sol as Y’al ἀροῦν δι Js Jan
ζω! all sy) hin ΟἹ 5».0} N a an ll dl sul 25 Wi
ll ὁπλῶν οἷ.» Ἱ N u yb Male a "eliin ὁ läl, Soleil

Sa a Οἱ basis all glammedl ia, Pal un dsl Lu
A U EU 5 ai Y οἱ Pa bus ὦ: laliel, 8025 ol Ishelh
og ὁ rlael a Il Τὼ a gl, AU ZN ὦν κι ὕω...

e Deest in B. — 2. B.addit: |». —.3: A lyl. —4.Bas.—5.B οἱ: —
66: ωἹ Fr deest in B. — 7. A eis Matthacus, xxıv, 3. — 8.B 198. — 9.B a. —
10. AL». — 11. AS. — 12. Deest in B. — 13. B ὃν. — 14. Baddir ἘΚ. —
15. Pro his duobus verbis B habet δὶ Aa, =! ale. — 16. Deest in B. — 17. A

ἰω).. - 18. Bsla!.

DEUX DE BAOUNAH (27 mai).

En ce jour eut lieu l’apparition des corps de saint Jean (Youhannd) Bap-
tiste et du prophöte Blis6e (Elicha‘), disciple d’Elie (Ilyäs) le zele, dans la
ville d’Alexandrie (El-Iskandaryah). Voici ἃ quelle occasion : Julien
(Voulyänos) Vinfidele congut le projet de rebätir le temple des Juifs (EI-
Yahoud) a Jerusalem (Ourichalim) apres qu'il avait &te dötruit par Vespasien
(Asbäsyänous) et son fils Titus (Titos) : il avait l’intention eoupable de demen-
tir la parole du Seigneur dans l’Evangile'!. « Il ne faut pas qw'il reste ἰοὶ pierre
sur pierre qui ne soit renversee. » La construction commencde une fois,
une seconde, une troisieme, &tait toujours detruite. Les Juils dirent : « 1]
y a dans cet endroit les corps des chefs des chrötiens; si on ne les enleve,
on ne construira pas ». Julien ordonna de prendre ces corps et. de les brüler.
Lorsqu’on prit ceux de saint Jean-Baptiste et d’Elisse et qu’on alla les brüler,
les fideles vinrent et donnerent de l’argent aux soldats. Ils regurent les
corps apres s’ötre engages ἃ ne pas les laisser dans la ville de peur que
l’empereur ne l’apprit et fit perir les gardes. Pour ce qui est de l’histoire de

1. Matthieu, xxıv, 3.

532 SYNANXAIRE ARABE JACOBITE. 11074]
le δ gu ab al lan ὁ» ον re ἰσταὶ Kl
ἀρ. ge 2 ι δ gold ll aa „Las ze oe
Dre N με Iyb Sail οἱ: LE 5 Pan zu Kay ibel ll ο΄
we ea τυῦϑ νοῦ Be DAL
τῷ ὁ) ΟἹ le düster an EL He 5. Ξ Ὁ ὦν
rar. ϑιμαρί, αἱ ag N aid" gell Lay ὅσο λδι el de τ, au Mal
iel> sh LEN LE ΡΣ ET A 5 A er OL
95 ie LK μοῦ Pgalill gell 18 8 I an ih Sal
UN ge sales ἀρνῶν us gr Al) WAL Al 0» de ln ae
Min aber ρῶν la. all as L Au SU an le

5
1. Baddit a. —2.Blb.—3.Baie. —4. B Zoe 1. — 5. Deest in B. —E
6.B Ss. — 7. B ον: — 8. Deest in Β.---9..Ὰ mel. — 10. Bas. — 11. Deest

in’ A349. Deest in B.’—. 13. B 4.74%, BA:

Julien, quand il fut entoure par les ennemis A la guerre, saint Mercure (Margou-
ryous), apr&s avoir öt& martyrise, fut rappel& ἃ la vie et le frappa d’un javelot |
ala gorge. Avant de rendre l’äme, Julien remplit sa main de sang et le jeta“
en l’air en disant : « Mon Seigneur Jesus (Yasou‘), regois le souflle que tu m’as-
donne. » C’est ainsi qu’il mourut de male mort. Quant aux saints corps, on
les apporta dans la ville d’Alexandrie ἃ saint Athanase (Atanäsyous) qui en fut
r&joui et les cacha jusqu’ä ce qu’on püt leur bätir une demeure. Un jour,
il &tait assis dans un jardin appartenant ἃ ses ancetres : avec lui etait Theo-
phile (Täoufilos), son seeretaire. Il lui dit. « Si le Seigneur me donne du
temps, je construirai ἃ cet endroit une eglise sous l’invocation de saint Jean-

Ὁ

“ Baptiste et du prophöte Blisee et jy placerai leurs corps * ». Quand saint Theo-
phile devint patriarche, il se rappela la parole qu’avait prononcee Athanase
" et construisit l’@glise. II prit avec lui une troupe de pr£ötres et de laiques, et
alla ἃ l’endroit ou etaient les deux corps ven6rables. On les emporta avec de
grands honneurs. Tandis qu’on passait avec eux devant la maison d’une
femme sabsenne, qui depuis quatre jours attendait sa delivrance, elle enten-
dit le bruit et regarda par la fenötre. Quand elle en sut la cause, elle fit
un vau avec [οἱ en disant : « Jean, saint de Dieu, si tu me delivres de cette
ΐ detresse, je me ferai chretienne. » — A peine eut-elle pronone£ cette parole

Ε: [1075] 3° BAOUNAH (28 MAI). 533
λιν Lay dal > Al way Po Sl u ale In, Buull
ll Ab; Sul ln do, N ὁ ρον ὦ Li Pol (9
la Lay all) Lay al Mol le u Al ιν 8...
σε ὃν τὰ όου, ἢ οὐ ES a All u ll ὁ
ΠῚ -ὉτὉὉ 00 a ze Ba dub ah na
Ben, ld Biza- u nie les EN

Oel se)
HAN a, DE N ed

Se re A ALU ae a βοάν sl a 252
ἘΠ „er! Sl 258 Su) Ale IA> a ἫΝ 26 ἰός. 2 >Yal

1.B Sy. — 2. BIS. —3.B οἷ᾽, 2}. — 4. Banl,. — 5. Deest in B.
— 6. Βα». — 7. A „wir — 8. Deest in A. — 9. B 1..9}). — 10. Β 15γ590 ΝΣ
ΠῚ ZA. los. — 12. Deest in A. — 13. Deest in B. — 14. B ὦ]. —15.B Be .—
16. B γος. — 17. Deest ἐμ Ἐ. — 18. Haeec tria verba desunt in A. — 19. Deest in B.
— 20. Deest in B. — 21. Ludolf refert hanc commemorationem ad 30 diem Baunah.
— 2. B addit \».— 28. B =. — 24. Biussäll Din. — 25. A van. — 26. A
ἰός, — 27.B .Leil.

quelle mit au monde l’enfant en vie. Elle le nomma Jean et fut baptisde ainsi
que tous les gens de sa maison. (Juant aux corps, on les deposa dans l’eglise
et ils firent des miracles et des prodiges. Pour saint Theophile et la troupe
de saints, ils virent les saints Jean et Rlisee faire le tour de l’öglise avec le
patriarche pendant qu’il la consacrait. L’apparence de Jean &tait celle d’un
homme couvert de poils avee une barbe descendant sur sa poitrine; Rlisce
avait une longue taille et les cheveux peu &pais. Ensuite, quand le saint pere
Macaire (Abou Magär) V’eveque souflrit le martyre, on placa son corps avec
les leurs. Que toute leur priere soit avec nous et avec l’humble copiste!
Amen.

TROIS DE BAOUNAH (28 mai).
"En ce jour mourut la sainte, la combattante pour la foi, la pieuse Marthe

(Martä). Cette devote &tait Egyptienne; ses parents dlaient excessivement
riches. Elle se plut ἃ une conduite dissolue : les fils des principaux person-

1. Ludolf reporte cette comm&moration au 30 de baounah.

ἈΠ δ v2

918 νος;

584 SYNAXAIRE ARABE JACOBITE. 11076].
ὦν halb sy ol a ie da lys al el le ΝΕ
Je φῶ» a) N ee ul u U) Sl am AN ας Zi
84} a N se οἱ ei ze ἢ ᾧ I οὐδ EN Fe ἀετὸν
μοῦ [ΘΕ Ὃς Deu Isis 489 Ja ἘΠῚ & co) Lals =
NV JE EN Ὁ WE za EI SU N ey Tl a, N
LE Isal ἡ Jay Οἱ on li Kalb .E Seil Laie ὡς, Al m οἱ ὑπο

im th

Js az οὶ VE 10 as a ον lc el ae a ὦ ΘΙ͂Ν
δρῶν lala ΩΝ el dis 2 al öl I NS aa une
a el ee us my Va Mer es πος
7 ale N! ρὺ al; 1 N alla ae Nie a
2 ee eh Ele a eb de ll SE

--1. Β κα, — 2A „a8. — 3. Boaddit „säll. — 4.B Sl. — δ. B Ἵ

ubs. — 6. B „ls αὐ ΠΡ 5, -- 8. Β Sl. —9.A las. — 10. A es. |
— 11.B ee —12.A un.—13.B „Ele. — 14. „68 59 deestinB.— 15: B Se
s“ CR Ἶ

u

—16.B = οἱ- — 17. Bl. — 18. B Wall.

nages et des nobles venaient chez elle en secret; quand son allaire fut döcou-
verte, elle ne la cacha pas, mais la rendit publique et p@cha ouvertement.
Lorsque arriva la fete de la naissance glorieuse de Notre-Seigneur Jesus |
(Yasou') le Messie, elle vint ἃ l’Eglise et voulut entrer. Le serviteur pr&pose

ἃ la porte len empecha en lui disant : « Tu n’es pas digne d’entrer dans la
maison de Dieu; tu es une pöcheresse. » * Comme elle persistait ä vouloir |
entrer tandis qu'il l’en empechait, il s’eleva une querelle entre eux: l’evöque
fut inform& de l’aventure; il se leva et alla ala porte pour voir ce qui se passait. i
En l’apercevant, il lui dit : « Ne sais-tu pas que la maison de Dieu est une
sainte demeure; tu n’es pas pure; il ne convient pas que tu sois Jugee digne
d’y entrer. » — Elle pleura et dit: « Je ne pecherai plus; mais je me repen- |
tirai; si tu m’acceptes, je me repentirai et je me ferai religieuse. » L’eveque
röpondit : « Je ne reconnaitrai que tu dis la verite que si tu m’apportes iei
tes richesses et tes parures; nous les brülerons devant toi. » Elle allaen
toute häte dans sa maison, apporta tout ce qu'elle possedait de bijoux et de ἢ
robes qui etaient de grande valeur, les porta devant l’eveque et les jeta ἃ ses |
pieds. Ilordonna de les brüler, ce qui fut fait devant eux. Ensuite il lui rasa |
la tete, lui enleva ses v&tements, la revetit d’un habit de laine et l’envoya

| $ [1077]

3° BAOUNAH (28 MAI). 535
a 0 I ἐπ el μὲς Ile las zus Sue)
ὁ" A ae bel 285 Al ee Ὁ oz
> La da 2X A AASH ul ns Wo Alan sl Dein
eis A cs οἱ al οὐ a U Bun U u.ä
el le NS
Ms Ic IS IE dl ia u yI Ray al an 0] asp!
sel JE 1316. ee 25 Hl rl, ab μον} le Je ZEN el]
Οἱ al alg ΟΝ al Ss üsle is ul Ss ce El δ 6}
Moin 2 AS Taste, As sis un, Yy PL ale sing aölı
ἰῷ «ἀϑρ UN 5 an oh lg ls ll ae Ab Jin Men ἐκ.

ΠΟ ΒΒ ΒΊΟΙΣ Ὁ 8.85}. 4B (8: . — 5. Deest in B. —

6. Deest inB. — 7. B Wsn.—8.A Jeal. — 9. Haec verba a μὴ desunt in B. —

10. Deest in B. — 11. Haec commemoratio deest in Ludolf. — 12. Mai Hilarius. —
13. 23 Ol deest in B. — 14. B we: Mai Noliknus. — 15. B additN. _ 16. B
es. — 17.B use, — 18. B addit bet. — 19. B lie]. — 20. Deest in B. —
21. Deest inB.

dans un couvent de religieuses. Elle y fit les plus grands eflorts et conti-
nuellement elle se disait ἃ elle-m&me : « S’il ne m’est pas possible d’entrer
dans ces demeures bäties d’argile, comment faire pour (arriver A) celles-la?
Qui me baptisera la ou qui aura piti& de moi? » — Elle disait dans sa priere:
« Seigneur, si je n’ai pas supporte l’affront du serviteur de ton eglise, ne me
couyre pas de honte devant tes anges et tes saints. » — Cette sainte demeura
vingt-cing ans, luttant et triomphant, sans franchir la porte du couvent
jusqu’ä ce qu’elle mourut en paix. Que son intercession soit avec nous! Amen.

‘En ce jour mourut martyr saint Alladyous® l’evöque. Ce saint avait
reproche ἃ Youligqyous (Julien?) ’empereur infidele d’adorer les idoles. Gelui-
ei lui dit : « Si je suis pour toi un infidele parce que je n’adore pas le crucifie,
je te ferai abandonner son culte par la violence des tourments. » Puis il le
remit ἃ un de ἡ ses ofliciers et lui ordonna de le torturer et de renouveler
pour lui les tourments. Il le prit et lui infligea toutes sortes de tortures. Il
demeura un an entier ἃ le tourmenter sans s’arröter un seul jour et il le jeta

1. Cette comme&moration manque dans Ludolf. — 2. Mai ZHilarius.

IT

7.021970

536 SYNANAIRE ARABE JACOBITE. 11078]
AN 5 dent Phys 1,8 ὡς, Ayl da Te ul an Al ἘῸΝ
- la de u ale dl ae Ἀν amnı nam
N le Sag, Teenie zul EYE οὐδ τ ll nr Pen au T

Sal. Ni

10

a NEN

. >») Be] Aa 56 rast ur Rz re BE] ER en a 23 "
NEU FU ze S bare Sur 7% LS ul se) Le yo 3 Pu Ms ἘΠῚ
“ N u Ad JUN an ds el) ἐς αὶ a 5 #1 VE
ee Bär le Boll U ἀπὸ elayı eh Il ll Te δ

1. B au. —2. B lin. — 8, Blasgäiul οὐ, — 4. Bas. —5.A03.—6B
el. — 7. Haec verba a el desunt in B. — 8. B axlüs. — 9. B l» Jr
- 10. Deest in B. — 11. Haec commemoratio deest in Mai, Ludolf. — 12. B J».

13. B geb — 1a. A lei. —15.& 6. — 16. A ἴρολῦ, 17. B ὦ

eg δ ιν ΠΝ

dans le feu. Le martyr s’y tint debout louant et glorifiant Dieu. A la vue de
ce miracle, un peuple nombreux se convertit et souffrit le martyre. Il sortit
du feu comme quelqu'un qui sortirait du milieu de son jardin. L’oflieier,
fatigu6 de le tourmenter et ne sachant quoi [αἱ faire, ordonna de lui trancher
la töte. Son äme fut confice aux mains du Messie et il recut la couronne incor-
ruptible. Que ses bönedictions nous protegent A jamais! Amen.

QUATRE DE BAOUNAH (29 mai).

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4
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' En ce jour mourut martyr saint Chenousi° qui &tait de Balkim. Ce saint,
‘tant enfant, gardait un troupeau, et distribuait chaque jour son pain aux
petits bergers; lui-möme passait sa journ6e ἃ jeüner : ses parents l’ignoraient.
Il visitait les malades et les prisonniers. Une nuit, lange du Seigneur lui
apparut et Jui dit : « L&ve-toi, Chenousi, va trouver le gouverneur et confesse
ton Dieu pour recevoir la couronne du martyre. » Quand il s’eveilla, il en in-

l. Cette comm&moration manque dans Mai, Ludolf. — 2. Amelineau Schiounsi.

DE Fa λλη,γβειρολάς νένε 2 N δεν οἱ

1° BAOUNAH (29 MAT). 537

ed N ae
ds pin U Adele ὑπὸ οὐδ ae τ 5
le ET ee ὁ σῶν le ee LE a all LE SH let
lt do 5 alie ὧν τ ὦ I! Σο „le 31% ER ul
“" a Als ll Sl. I Selle Daisseal I Necam.

Ola ll φῦ ET al all Mb ἐμ Li ale
seh u δ αἰὰς Wo LE γ᾽ (Ὁ I Pad ale As u

1.Blot ἔμ. τ 2. Baddit „Slusll,. —3. ByS.— 4. Bosäsll.—5.B lo, 31.
—6.Bb&. — 7. Deest inB.—8.B sy. — 9. B addit 5 LS. — 10. B addit
lol I. — 11. B ib. — 12. B addit 5. — 13. B addit \gS. — 14. B \,yaab. —
15. Deest in B. — 16. B or ἘΞ ΞΕ τ Β τυ

forma sa möre ἃ qui cela fut penible; elle pleura mais ne put le retenir. Il
entendit parler d'une sainte femme ἃ Chabrä ; elle se nommait Marie (Maryam),
donnait l’hospitalit& aux etrangers et faisait beaucoup de bonnes @uvres. Il
alla la trouver;. ils convinrent de recevoir le martyre et se rendirent pres
du gouverneur qui se nommait Oursämous'. Ils le trouverent dans un bateau :
c’tait dans un port sur le bord du Nil d’Egypte (Misr). Ils erierent ouver-
tement devant lui : « Nous sommes chreötiens! » Il ordonna de les chätier et
ils subirent toute espece de tourments. Quant ἃ sainte Marie, elle rendit
son äme dans les tourments et recut la couronne du martyre. Pour saint
Chenousi, il les supporta par la force du Messie. Quand il fut fatigu6 de le
tourmenter, le gouverneur l’envoya avec des martyrs ἃ. celui d’Antinoe
(Ansind) qui lui fit subir * de nombreuses tortures. Il ordonna qu’on lui pergät * 1. 219 ν".
les talons et qu’on le trainät par la ville; le saint ne ressentit aucun mal.
Il fit venir un magicien d’Akhmim. Gelui-ci ensorcela une coupe, y melangea
du poison et lui ordonna de la boire : Chenousi fit dessus le signe de la
eroix et la but sans &eprouver aucun dommage. Fatigu6 de le tourmenter,
le gouverneur 6erivit son arret et on lui trancha la tete avec une Epee. De

1. Amelineau Ouarpanos.

538 SYNANXAIRE ARABE JACOBITE. ΠΡΟ].
de Fall AI ἤν ἀρὰ gl lei zul AS τ τ
al ὡς Ὁ

δ Lan ὁ Τρ Age Lech μα} Pal Playa Lat ὦ, ἡ

ὧι ὦ ὦ θα ὦ

au El λα ὁ N a el τὰν το a du al ον
δῦ ade ale Sl ὁ τ Bu rel ee
A EA al Frag al elle ὁ
bog sul Τ δ en Οἱ NL SV SP a δ στὰ iD 5b
EL I 5 DEI Sl δὶ Ka Bub ale ZU ἢ

De

Be

1. Deestin B.— 2. A 1.0.9; Baddit usa. — 3. B as). — 4. Haec commemoratio
deest in Assemani. — 5. B A4*.1. — 6. Deest in B. — 7. B ll. — 8. Mai addit

a a ee

commemorationem δ. Joannis Heracleensis. — 9. Deest in B. — 10. Haec commemora-

εἶ

tionem deest in Ludolf. — 11. Haec verba a 3 desunt nA. --- 12.Β wer. — 13. A
51». — 1A. B addit \i».— 15. Baddit ο15). — 16. B 595 }}}. — 17. Deest
inA. —18.B Sgals. — 19. Deest in A.

meme le magicien erut et fut ex&cute. Ils recurent la couronne du martyre.
(Jue leur priere soit avec nous! Amen.

'En ce jour aussi eut lieu le martyre de saint Abamoun et de sainte
Sophie (Soufyah). Que leur priere soit avee nous! Amen’.

CINQ DE BAOUNAH (30 mai).

"En ce jour mourut saint Jacques {γα οι) l’oriental, le confesseur. Ce
. . . . ᾽ . 5 ‘
saint avait servi Dieu dans un couvent de l’Orient pendant un certain nombre

᾿ d’anndes au temps de Constance (Qostantinous), fils de Constantin (Qostantin), Ὁ

et de Julien (Youlyanous) le rebelle et de Valentinien (Oualioutous) le eroyant.
᾿ (Juand celui-ei eut öte tu& et que son frere Valens (Oualens) regna, or il etait &
ἢ arien, il permit aux Ariens d’ouvrir leurs öglises et ferma celles des ortho-
| doxes jusqu’ä ce qu’ils eussent adopte sa foi. Get ordre parvint dans tous ses
Ἃ [115. Ce saint, anime par la gräce divine, vint ἃ Constantinople (EI-Qostan- ΐ
u I. Cette commemoration manque dans Assemani. — 2. Mai ajoute la comme&moration }

de saint Jean d’Heracl&e. — 3. Cette comm&moration manque dans Ludolf.

ὟΝ

[1081] 5° BAOUNAH (30 MAI). 539
les all δ ἡ ὦ tale dr ob oe | ae
eis I δ. Asael Je all Sail ale Ida) yigel ro re)
a or οἱ ch AU I za llael ul ein Ele Mr ul Τοῦ
ο΄ SU u Sn Bella ee el del Il all 100 Yes
Se al öl al a is ya μοῦ ΕΞ Bell
U Pi ἡ 1 559 7 al il ei Je AS Ῥω UL
N N ae 2 N el ib Palace Ay N 30. a
ὧν eb „I Ὁ y.,l „le! Azcy ὦ “Ὁ a8 SF ἊΝ 24 ἕ su]
ea Gl m Jos ol I χρίει ze A yz αἱ zahl rs 4). Χο] πεν
Ss ls a a (Δὲ ul OLE Ihe yael) 81,bt=l,

1.AGyE.— 2. Bob. — 3. B τ ΞΡ 5 Badas el Wo!
9. -- 6. Αὄ 515. -- 1. Α οἱ. — 8. BA. — 9. B yy=’ — 10. Deest in B. —

11, Deest inB.— 12. Basel. — 13.B yo. — 14. Α ἀρ. — 15. Β Als. —

16. B 1,51. — 17. Β δ» 50. — 18. B yuuay. — 19. B bl, — 20. B ῥίω. — 21. B
Su. ENTER 5. Β δι. — 24. Deest in Β. — 25. Pro his verbis a
so B habet «λον er SAN & „5 a! 662 eliexc)5 er pewCTN) I

36. B let. — er N Born. — 25. B 1,bla 5. 20: B las;

er)

tinyah) et rencontra l’empereur qui sortait pour une guerre qui avait &clate
contre lui du cöt& de l’ouest. Il s’arr&ta devant lui et lui dit : « Je te demande
d’ouvrir les eglises des fideles pour qu'ils prient pour toi afın que le Seigneur
te donne la victoire sur tes ennemis. Si tu ne le fais pas, Dieu t'abandon-
nera et tu prendras la fuite devant tes ennemis. » L’empereur srrita et
ordonna de le frapper et de l’emprisonner. Le saint ajouta : « Je sais que tu
seras mis en fuite par tes ennemis et que tu mourras dans un incendie. »
L’empereur le remit ἃ quelqu'un en qui il avait confiance jusqu’a ce qu'il
revint sain et sauf comme il le prötendait. Le saint lui dit : « Situ reviens
sain et sauf, le Seigneur n’a pas parl& par ma bouche. » Puis il fut arröte,
frappe et emprisonne. * (Juant A l’empereur, il partit combattre ses ennemis.
Lorsque les deux armees se rencontrerent, le fils du Dieu er6ateur, consubs-
tantiel ἃ Dieu son pere, auquel il &tait infidele, assistö par les prieres des
partisans d’Arius, se retira de lui. Il prit la fuite devant ses ennemis, pour-
suivi par eux et se reprösentant la faussete de sa eroyance, jusqu’ä ce qu'il
arriva ἃ une bourgade; les ennemis l’y suivirent, entourerent le bourg et
mirent le feu tout autour. Les habitants s’enfuirent : il resta seul avec

*
--
[ὩΣ
ἐξ

ἘΓ 990 re

|

540 SYNAXAIRE ARABE JACOBITE. ἡ 1082)

SL Sn ua u τς Der U een 215,5 last

sl el a el A u N N A dl BI
os Δ be ia αὐ 901 U ll a Ale elS le
bl all Io) Bob Igel aus wos I PAY I ie Sei IT
Ss, κ᾽ aan Ku By SE LS As u VI a Hr al a Ὡς
ὁπ ὦ 10,5 τ Sal al dl, ρος

18 ul Las Mo ll ypoli 17 al ner) Leis

19

DE Euer σοὶ ον

SAL VE ec alla ale

1.Bsläcl. — 2. B löyial, — 3. A any — ἅ. Boyle. — 5. B heibusll, 7
— 6. Β ΤΣ. — 7. Baddit IS. — 8. Β δεξιά]. — 9. A „u. — 10. Deest. in B.)
a2 jelss desunt in B.— 12. B pl. — 13. A BL — 14. Deest in B. -
15. Deest in A. — 16. Deest in A. — 17. Baddit NS. — 18. Pro his tribus verbis
B habet ρα! & δ κα] er 5, (?) Bir ela ἘΞ 19. 1 ὦ desunt in A.—.
20. Haec quatuor verba desunt in A. — 21. B wa: — 22. Deest in B.

quelques familiers qui partageaient sa eroyance; 115 furent tous brüles. Le
reste de l’armee revint en fuyant ἃ Constantinople et apprit aux croyants
cette nouvelle exacte : ainsi s’accomplit la prophetie du saint : les fideles-
se reunirent et le firent sortir de prison avee de grands honneurs. Les
eroyants et les infideles furent certains qu’il y avait la une puissante gräce
dıvine. Une foule d’Ariens revinrent ἃ la vraie foi, se prosternerent ἃ ses pieds
et confesserent que le fils de Dieu est consubstantiel A son pere. Apres cela,
ce saint v&ecut comme auparavant dans la devotion et le zele, puis il s’endor- |
mit dans la paix et obtint la gräce durable. Que sa priere soit avec nous! |
Amen.

En ce jour aussi saint Macaire (Magäryous) souflrit le martyre par leau.

(Jue sa priere soit avec nous! Amen.

> ji
SIX DE BAOUNAH (34 mai). ;

- Ἶ Ἵ
“ἢ ce jour mourut martyr saint Theodore (Tädros) qui etait des gens

d’Alexandrie (El-Iskandaryah). Ce saint &tait eroyant et vertueux; il suivait

[1088] 6° BAOUNAH (31 MAI). 541
IK 9:}}5 Pan οἷς, οἱ. Layl Bl. IL Li ὦ, οὐ Δ! λα
Εν ΣΟΥ λα Igars 81,3 1,535 am ash ον 7005
a Br Ha tal in > οἱ An DAILY) DEE Ζ,.}5 Ye Ξ
de wenn τ}, MS ὡςξΞ " BUKLY a al Ὁ» οἷ ζῶ
„bel Js αἹ 15 ab Be] Ja ὡς al ale ee ee) sel
il an LEN τὴ σ».
Ber else a Ja Kal ὁ δ: Ser ala b,s don
ὧς ον ge EEE a Lu Mn ὁ" ὃς paul Al ἂν
ZU Pu oe alzel dä ζοί Ὁ} el lulı ZUNG eh a ale

1. BIC. —2.B gaw. —3. A303. — 4. B bite. — 5. Baddit ia. — 6. B
O3. — 7. BL, — 8.8 ,.5. — 9. Deest in B. — 10. B addit 52. —11. Bl.
— 12. B 5.5}. — 13. BUS! ω». — 14. Deest in B.— 15. A (y23l. — 16. Deest
in A. — 17.B a3le,. — 18. Baddit ». — 19. B τ: 9}. --- 20. Boy 22. το 321. B u)!
Bl. = 25. BLLSI. = 23.4.1. =

la voie divine; il habitait dans un des couveuts d’Alexandrie. Lorsque Cons-
tance (@ostantinous), fils de l’empereur Constantin (Qostantin), envoya ἃ
Alexandrie un patriarche appel& Georges (Djordjyous) qui 6tait arien, il fit partir
avec lui une arm6e considerable. On chassa saint Athanase (Alanäsyous) et
on intronisa cet infidele comme patriarche d’Alexandrie. Il y eut entre les
gens de la ville et les soldats une lutte ou perirent " beaucoup d’habitants.
Apres que Georges se [αὖ assis sur le siege sur lequel il n’6tait pas digne de
s’asseoir, il apprit que ce saint combattait les partisans d’Arius, les couvrait
de honte et leur demontrait leur infidelite. Il ordonna de le saisir et de le
ehätier. Puis le pseudo-patriarche lui fit lier les mains et les pieds et le fit
attacher aux pieds de chevaux qu’on chassa dans l’Hippodrome. (Juand ce
fut fait, tous les membres du saint furent dechires et sa tete vola arrachee.
Il rendit l’äme entre les mains du fils de Dieu pour qui il avait soullert le mar-
tyre. Il recut trois couronnes : la premiere pour la foi au Messie qui luı est
commune avec tous les chrötiens; la seconde pour son zele monastique et le
service de Dieu 411} accomplit; la troisieme ἃ cause de son martyre et du

PATR. OR. — T. XVII. — F. 3. 38

Ὅς

-

220 1°.

230 1°.

542 SYNAXAIRE ARABE JACOBITE. [1084]

Jr εἰσι 9.2. Ἐ3 URERTE RER] Σοὶ 1 a] Lass As en Ks) '
ge) Sal] 2 >) an SAN! ϑ a) ὍΣ εκ" Aa Ὁ 85 ὡ J as
Gel (E 2% ἀρ ὥρια δ. ϑ᾿

BE τ ὦ» au 5}

Na le Ta Schell ai ἀρ Bel a ea E
8.5 9} Kale rphüs AN U sl Da U Lei Jh U) ar >
Joy alie Je al γκρ 10.18 < EU! “Ὁ = = 3 el Ka «ἢ
el ΠΣ ΟΞ ΠΝ 5 WENN Ed nu οὐ VI m
os δον τ κῶν Yon Ὁ ia 5ὶ slal Aus u 54} ἊΝ
WE u en Ka οἱ ΤΠ λυ θευ Iääl ya Ἰδοῦ 05

1. Haec verba a sLe\ desunt in B. — 2. B Unos3. — 3. AB \gara3. — 4. Deest in 4
A. — 5. Haec quatuor verba desunt in A. — 6. B addit Ill. — 7.B BIS Ἵ
Mai Aschiron. — ὃ. Haec verba a Span! \slö desunt inA. —9.B en. — 10. A Ὁ
- 3 addit al 5 N un. τ 12. B le IS23. — 13. Deest inB. — 14. B
τ — 15. ᾿ re ἘΠΕ -- 106. Β ala. το 7. 4 yo, Boys).

ve

döchirement de ses membres pour la foi certaine. Apres cela, les eroyants
rassemblerent ses membres saints, c&lebrerent une fete un jour anniver-
saire de celui-ei. On composa pour lui un pan6gyrique grec comme pour les
saints et on le placa dans le Livre des Prieres. Que sa priere soit avec nous!

Amen.
SEPT DE BAOUNAH (4° juin).

En ce jour mourut martyr le saint glorieux Sakhiroun qui 6tait de Qalin.
Il etait des soldats d’Aryänä, gouverneur d’Antinoe (Ansind). Quand arrive- |
rent les ordres de lempereur infidele Dioeletien (Diglädyänous) relatifs ἃ l’ado-
ration des idoles, ce saint s’elanga au milieu de l’assemblee, injuria l’em-
pereur et ses dieux : personne n’osa le chätier parce qu’il &tait soldat, mais
on l’emprisonna dans le chäteau du gouverneur. Quand celui d’Antinoe se
dirigea vers Siout (Osyout), on le lui envoya. Aveec [αἱ 6taient cing autres
soldats dont voici les noms; ce sont : Ouallyous, Armanyous, Arkyas, Pierre
Bolros, et (irayyoun. 115 etaient d’accord avec Sakhiroun pour verser leur

sang au nom du Messie. Lorsqu'ils comparurent devant le gouverneur, il

[1085] 7° BAOUNAH (19 JUIN). 543

nn yo and A HE LE ea mäblı NN N ram.
a doll le na el μὲ Ye ill ὧν κρϑϑυ ὡο
de a ὦ οἱ Bu
ἰδ γώ! "yia (29 el! An 8 δ το. >) «le Bus a „m lb
ec] Wales 5 Plz 1 uns ug Dany ol du 1? su MUS
N N Ab Ah ih el u οἱ ns RL au Ὡς al
ale DAS les als ἄ3) νι RR el! 18 la ö 17 6 EM! bl;
σ᾽ με ch der we A, ὁ Pay Isa au Sl Food ge
ΟΝ Sl ie χω κ᾽ all N οὐδ θῖν dl AN ah 5.
FU il ὦ 5» Pi de “ὦ οὐ hell ia des!
By ul gg war hi Ad a da Do a ul le

1. Β 5.1.6. —2.A sy, Β gay). —3. Deest in B. — 4. B & —5.B
ul, a. — 6. Bla. — 7. By a ο΄. τ 9. Deest in B. — 10. B
ui. — 11. BolSse .». — 12. B ἀρ, — 13. Bus, Ban. — 14. Bl). — 15. B
br. — 16.B Ss. - 17. B addit <\s)}. — 18. B addit db. — 19. Deest in B. —
20. B AS DIBAE NS ds ἀξ Ἐν B

“1δι25.. — 23. A es — 2. Deest in
B. — 25. B =”. — 26. B e

\

ordonna de couper leurs ceinturons et de les chätier; quant ἃ ces ΟἸ soldats,
“ les uns furent mis ix et :oupa la tete aux autres. Pour saint
es uns furent mis en croix et on coupa la tete aux autres. Pour saint

*
τῷ
[E2

Sakhiroun, le gouverneur ordonna de le frapper violemment, puis il lui fit

|

|

ecorcher la peau de la tete jusqu’au cou; il le fit ensuite attacher ἃ la queue
| d’un cheval et trainer dans toute la ville. Il mit ensuite du plomb dans une
| jarre, lui serra la bouche par-dessus et pressa; on le jeta dans le four d’un
| bain. Dans tous ces supplices, un ange du Seigneur venait le gu6rir, le con-
soler et lui faire prendre patience. Lorsqu’on fut fatigue de le tourmenter,
on fit venir un grand magicien qui se nommait Alexandre (El-Iskandarous); il
) pretendait enchanter le soleil et la lune, monter dans les airs et s’entretenir
| avec les spheres. Il ordonna de fermer le bain, de l’arroser; il prit un dragon
sur lequel il prononca quelques paroles et qui se fendit en deux. Il enleva
| son poison et son foie, les mit dans un vase d'airain, les fit cuire et Jes apporta
| δὰ saint. Il le fit entrer dans le bain et lui donna ἃ manger ce poison culit.
Puis il eria : « Ὁ chef des puissances des Satans, exerce ta force sur ce chre-
tien. » Comme il n’eprouvait aucun mal, le magicien fut etonne. Le saint lui

ΞΡ νυ. ee

EEE ὦν

A Μ΄...

δηλ SYNAXAIRE ARABE JACOBITE.

ΨΌΝ del οὐδ any ll ad el οἱ N ἔαρ lag οὐ, ἢ, Us Ialzel

lie adey lie ade al5l N ὧδ᾽ a Le eh ΠΝ

I a am ab il ea nl a 1.5
5 zyal Lan 5585 ΠΤ Sul τ . - ..

SEE ὁ οὐ re

N gg > End in al" By ταῖν Kl AS EN a dl 3°

ir ya Wise Se Ayo πα Een)
N Dany zur al N ash al als EEE ee

1.B pe). —2.B ul. — 3. Haec tria verba desunt in A. — A. ὅδ 19} Bag
desunt in A. — 5. Haec tria verba desunt in B. — 6. Deestin A. — 7. Deest in B.
— 8. Haec commemoratio deest in Ludoli. — 9. Haec quatuor verba desunt in A.
— 10. B addit il sl}. — 11. A el. — 12. B Uiasl. — 13. Matthaeus,
113.19, ᾿

dit : « Le demon que tu appelais ἃ ton aide et qui ne t’a pas secouru va te
chätier par la puissance de mon Seigneur Jesus (Yasou‘) le Messie. » Sur-le-
champ, ce demon le depouilla et commenca ἃ le frapper jusqu’ä ce qu’il con-
fessät le Seigneur le Messie. Alors le gouverneur trancha la töte du magieien
qui regut la couronne du martyre. (Quant au saint, le gouverneur redoubla
contre lui de fureur, et luı fit subir de nombreuses tortures; il lui coupa les
parlies viriles, tandis 41] louait le Messie, puis il ordonna de lui trancher
la töte avec une epde. Sakhiroun recut Ja couronne du martyre et la felieite
parfaite. Que son intercession soit avec nous! Amen.

HUIT DE BAOUNAN (2 juin).

'En ce jour a lieu la comme&moration de l’öglise de la sainte Mere de

. Dieu, * eonnue sous le nom d’El-Mahammah, ἃ l’endroit ou jaillit ’eau abon-

dante, par la benedietion de la mere de Dieu lorsqu’elle revenait de la terre
d’Egypte (Misr). En elfet, quand lange du Seigneur apparut en songe ἃ

Joseph (Yousof), et lui dit : « Leve-toi, prends V’enfant et sa mere etva en Eyypte? »,
il monta jusqu’au commencement du Said. Lorsque mourut Herode (Hiroudis),

I. Gette commemoration manque dans Ludolf. — 2, Matthieu, κι, 19,

Je ron NT N τον ἐν N I A LE aa Sl lb and KL]
δι gall a ui Luc FI in Sacl N ln ze οἱ οἱ ὅν»
u Pay > I ee ὦ, οἱ
9 5 al Nam Le Basic delir Tall 9 οὐ Sole
Se

al lan 5,6 βρῶ ad pl WaYol Ποία Ir La] ai

[1087] 9° BAOUNAH (3 JUIN). 545

SE u τὰ N
Bla οἱ μὶ οἱό SU Min abge 7 dl ol ET In BP

1. B addit pl. — 2.B2y.—3.B Ji.— ἀ. Bil. — 5. A Ἰ»κλλνο, — 6. A
|

1 5. — 7. B. üerum era! Be 8. Ba) 5.λ}}Σ: — 9. Pro his verbis a \ ᾿Ξ

ws

B habet 51, &> La we: — 10. Haec commemoratio deest in Assemani. — 11. Deest

in B. — 12. Β τοί», Mai Emmada. — 13. B addit 2.81 et omittit finem. —
&

14. Deest inA. — 15. Haec commemoratio deest in Ludolf. — 16. Haec quatuor

verba desunt in A. — 17. Deest inB. — 18. B Sul,

lange du Seigneur apparut ἃ Joseph et lui ordonna de revenir en Syrie.
Il retourna par El-Mahragah, puis ἃ Misr, de la ἃ Kl-Mataryalı et de Ιὰ ἃ El-
Mahammah. Cette source jaillit et existe encore aujourd’hui. Les gens de tout
pays et de toute sorte y viennent demander l’intercession de Notre-Dame et
recoivent les benedictions de l’endroit et de la source. Que l'intercession de
la Vierge nous garde et nous fortifie jusqu’ä notre dernier souflle! Amen.

'En ce jour ögalement a lieu la comm&moration d’Amamada’ et de ses
onfants, d’Arme&nios (Armänous) et de sa mere. (Jue leur intercession 501} avec
nous! Amen.

NEUF DE BAOUNAH (3 juin).

"En ce jour a lieu la comme&moration du grand prophete Samuel (Samouil).
Le nom du pere de ce juste stait Halgana de la tribu de Levi (Läoui), de la

1. Malan Kamadah, Ludolf Tämadä. — ἃ. Cette comm&moration manque dans
Assemani. — 3. Cette commömoration manque dans Ludolf,

546 SYNAXAIRE ARABE JACOBITE.

‚appela une nuit Samuel tandis qu'il dormait; * il erut que e’&tait Heli qui

[1088].
55 ΑἹ N ΩΝ Yaulans ze il ζ. al μα Tas a Ad u ) u
al οἰ LS AU Ka N u αἰ ὧς Ey I as 2
κὐρλρ. ὁ ga vor u pP μὲ Θἰ Sa ee (οἱ
A IS τις el al ἔτ Li a. N sb κι ὡς ΕΞ
15:3 ia AH "&l> δ IS Fa 0) Laß id no See
ol 3 14,5, EIwe U a & τ Se Ben W le ὸὺ „ea #
b οὐ 253 a) 18 Ip u le οἷ᾽ εἰς- 17 εῷ 16 158 τ 39 οὖ», “ ὡνὺ sles 15 Ne ξ
οἷς οἱ τ» δ 25. ὦ τ N er μῶν οὐδ δ YA IE (ο.»
Jas ὁδόν AS JE Js Ib οἷν 1 00 Ip ses „N οἱ Je ον

y

210% ee 16 ἐς - 2, *

-. b εἰς: Jüs ων Jo de M:l ἘΠῚ As &r ὥ αὶ sl> N Lule ΕΞ ΐ
1.B y3®- IB BIEBIE .—3.B 1. — 4. B a - ee. ee i

6. Deestin A. 7, B3\5o, Ὁ, Are 8 ei ΒΞ 10.BL5: — 11. A das, — 1
12. B Sl.a — 13. Deest in B. — AA. A !s3! er 15. B addit 3. — 16.Bs».— 17.B
SE - 18.B Na. — 19, Deest in A. — 20. Deest inB. — 21. B a). — 22. B addit 1

Ἐξ}: .-ἕ 23. Als Βοος

famille d’Aron (Haroun); celui de sa mere, Anne (Hannah) : elle etait sterile.
A force d’implorer Dieu, il lui accorda ce prophete. Elle l’sleva dans sa mai-
son pendant trois ans, puis le presenta au temple de Dieu, comme elle l’avait
promis avant sa grossesse. Il servit Heli (Ali) le grand pretre jusqu’ä ce qu'il
eut grandi. Les fils d’Heli commettaient des fautes dans leur service et tyran-
nissient les Israclites. Dieu envoya ἃ Heli un prophete et lui dit : « Jai
regarde comme indignes du sacerdoce tes fils et toute leur descendance et
&tablirai pour moi un prötre sur qui fera la joie de mon caur tous les jours de
sa vie. » Il 6tablit ce grand prophete; en elfet, Heli ayant vieilli, le Seigneur

l’appelait, car il ne connaissait pas la revelation divine. Il se leva et alla
trouver le grand prötre et lui dit : « Tu m’as appele, mon seigneur? » —
« Non, va dormir. » — (Quand il fut parti, le Seigneur l’appela une seconde et
une troisiöme fois. Il se levait et allait trouver Helft qui reconnut que e’6tait
Dieu qui l’appelait. Il lui dit : « Va dormir et s’il t’appelle, röponds : Parle,
Seigneur, ton serviteur eeoute. » — Quand il fut parti, la voix de Dieu l’ap-
pela : « Samuel! Samuel! » Il repondit : « Parle, Seigneur, ton serviteur

1089} 9° BAOUNAH (3 JUIN). 547
Bas Ὁ] ὧν lag Tail as leg Ad da ὦ N ab AU au Js ol
Εἰ TEL 5 das ee οἱ A ya In ang Pl si
E35 > in KU El ὦ 5595. πὸ a dass ale ὦ
ἘΣ 95) Bin iu N al day Al ei fe οὐ
el la 9,8 αὐ I N ss al N A un ἌΡ οὐ 9
Let U μον LAS 36 ia an dh 15) „als ala

AU all Uli τὸ καὶ 5 oa ον! == SU ee al Au
BA Τὸ ὁ φρεωω, as 1? ul ᾿ 6 ch zul 14 Nass em Kos! (Ὁ oe
ey ΟἹ Ze | a el Ἢ ee 1} 58 1 6
ΑΝ 5 IV ΟὟ 5 I 95. Ka In οἱ νας I ὧδ za

1.B 323. — 2. Deestin B. — 3. B als. — A.B Β.- 5. A or „ge EZ
— 6. B iterum m ἘΞ I EN er — 9. Deest in B. — 10. Haec
commemoratio deest in Ludolf. — 11. A seh), JB BEIDE — 12. B ya';. -
13. Β .»9}.5 9]. — 14. A mob. — 15. B addit Ἰ.8.55. — 16. B lust. — 17. Deest
in B. — 18. n EB — 19. A Jb 095}. — 20. BN. -- 21.A ya.

t’ecoute. » Dieu lui raconta ce qu'il avait dit ἃ Heli, ce 4} avalt fait A ses
fils et ce qu’il voulait qu’il fit aux Israclites. Apres cela, Dieu lui ordonna
d’oindre Saül (Chaoul), fils de Qis, comme roi sur Israöl (Israyıl). Lorsque
Saül desob£it, le Seigneur ordonna ἃ ce prophete d’oindre David (Däoud), [115
de Jesse (Ichä), comme τοὶ. Il prophetisa et gouverna en Isra@l pendant vingt
ans. Puis il mourut en paix. Nous eölebrons aussi sa fete le 27 de masor6 :
c’est le jour ou Dieu l’appela et lui parla. Il preeeda de 1035 ans l'incarnation
du Seigneur. Que sa priere soit avec nous! Amen.

"En ce jour aussi moururent martyrs saint Lucilianus (Loukilyanous)
et quatre personnes avec lui. Ce saint 6tait pretre des idoles. Quand il vit
les souffrances des martyrs par le feu, l’ablation des membres et les coups;
quand il vit les gens que l’empereur Aurelien faisait jeter dans un four
allume, alors que le feu ne les touchait pas, mais ils s’y tenaient debout,
louant Dieu, comme les trois jeunes gens dans la fournaise de Babylone
(Bäbel), il s’en &tonna et fut certain que les idoles dont il &tait pretre ne
pourraient en faire autant, mais que si on les jetait dans le feu elles seraient

brülees * et que le Dieu qui faisait ces choses 6tait le vrai Dieu. Alors il cria τ r. 222 νοὶ

1. Cette comm&moration manque dans Ludolf.

I

548 SYNAXAIRE ARABE JACOBITE. (1000)
be ae bl ge I a οὐ! ἢ
Pa NORD In se δ᾽ dc “ σεῦ! Las 5 Je us "au
ὡς W229 Klo 5 5 Ins Llis ads χὰ ρος Isle Ya sen I
Sl δ᾽ ὯΝ ὧν ya οἷον Ban as al JEYI al, LK Adler
I „de all Je N a LE län Hau ui
ΟὟ 5 ade Je il σις, al cl eu ze Er u Se
Ab jun sus 6. ὁ a Pl Je Si ya sa
ΝΣ οὶ ἴω 0,5 17 Mo. Je, Yo ya Ὁ} ae Sa Pe

1. B addit UN. — 2. Bad. — 3. Bol. —4. A «ἘΚ! -- 5. Bu
et, 6.B ὅλ οἷ. -- 7. addit οοἱ wa. —8 Β ἜΣ" ΞΞῸ B: I, RR B
88. — 11. Deest in B. — 12. B ΩΣ — 13. Παθὸ verba a 12) desunt in B.
— 14, Deest in B — 159B 829}: 4. — 16. Deest in B. — 17. B 2.0! ΕΞ ΠΣ Addit

Mai ΡΣ translationis corporis S. Mercurü.

de lui-m&me : « Je suis chretien. » On le saisit et on le presenta ἃ Pempereur 4
qui le blama d’abandonner le eulte des idoles et lui fit de grandes promesses
sil y revenait. Il ne se rendit pas ἃ ses promesses et ne craignit pas ses
menaces. Il lui fit subir de nombreux tourments, [αἱ brisa la mächoire avee
une pierre, puis le jeta en prison οὐ le saint resta quelque temps. Ensuite
il le fit venir avec quatre chrötiens qui 6taient enchaines avec lui. Comme ils
ne Τὰ] obeissaient pas dans son infidelits, il les fit jeter dans une fournaise,
mais Dieu envoya sur eux une pluie abondante qui eteignit le feu. Puis l’em--
pereur infidele ordonna d’attacher le saint ἃ une croix, parce qu'il etait l’ado-
rateur du erucili6. On le suspendit ἃ une croix de bois et on enfonca dans
son corps de longs clous. Il rendit son äme pure au Seigneur : on trancha la
[616 aux quatre hommes. Que leur priere soit avec nous! Amen‘.

I. Mai ajoute la comm&moration de la translation du corps de saint Mercure.

[1091] 10° BAOUNAN (4 JUIN). 549

ee

ale es Yülye ah "ürlen; ὁ)» Sud nel Fell ia ie 5°

Ne ἃ 5 he Οὐ ENT, dla ol οἱ
Bl U EA ὁ». ls Hals In oe
a seh “ἢ Soll 5 Fame Οὐ!» Δ. αἱρεῖν ἐδ ἡ IL U
bo ὅν sl PA ΞῪΝ Ya Je Ps kan) ls μόν! Sal

Be, ᾿ a ee ΠῚ
a u or das ἢ a N τω | 3 ul eds Mu ) mb 19,18 * r. 223 1°.

1. Deest in B. — 2. Haec commemoratio deest in Ludolf. — 3. Haec quatuor verba
desunt nA. —4h.B, yarlı. —5. Haec verba a url desunt in A. — 6. A Wal.
—7.Baddit 35. — 8. BaJb. —9. A Lak. — 10. B 5 se — 1.B lan.
— 12. Pro his verbis a 55} Β habet Su > all SIR. — 13. Baddit RE ν
sel. = 15. A cal. —16.Baddit 5. — 17. bl, 5! deest in B. — 18. Β la.sa.

— 19. Deest in B. — 20.B male, — 21.B les

DIX DE BAOUNAH (4 juin).

'En ce jour mourut martyre sainte Däbämoun, ainsi que Kpist&mon (Bastd-
moun) et leurmere Sophie (Soufyah). La cause de leurs martyres fut celle-ei. Un
homme nomme Ouarchanoufah, recherche pour l’Episcopat, s’enfuit a Tah-
moun, dans l& diocese de Bana, et demanda l’hospitalits ἃ deux freres, appel6s
Epistömon et Eudemon (A moin Cette nuit, l ange du Seigneur apparut ä
saint Ouarchanoufah et lui dit : « Pourquoi dors-tu alors que la lutte est
etendue et que les couronnes sont pröpardes? Leve-toi, va trouver le gou-
verneur et conlesse le Messie pour recevoir la couronne du martyre. » Lors-
quil s’eveilla, il raconta la vision qu’il avait vue aux deux freres ἃ qui il
ἄνα! demand l’hospitalite. Ils furent tous d’accord pour recevoir le martyre
partirent sur-le-champ et arriverent chez le gouverneur devant qui ils con-
fesserent le nom du Messie. Il les chätia et les jeta en prison, puis il les prit
" avee Jui de Balbil jusqu’a Sanhour, tandis que leur mere les suivait, I1* 1. 223 1.

1. Cette commdmoration manque dans Ludolf.

ee MD

550 SYNANXAIRE ARABE JACOBITE. [1092]

Ku, ων 5% un u τὰν 2 me = γεν π᾿ > 22

τὰ Bee Er ι 9 a ΠΕΣ ἐγ Ὁ. = Sl En “: ΠΝ us fr

U le ee fr ge an 3%, Ei ἸῸΝ
al Guess δ as Hell Ya Y οἱ "ΜΠ is an ΟΝ

Ἵμω κθο» Egg rl Samt ὦ Nil ib Mas sam lat
NN ME ὑπ al el ab le ὦ ae er ὧς

Wil a Spa öl! es ρας Pe

z a Hebi ᾿ Lo) 12! a, Je! les a. ἵν ὦ, BR, el

1.B is. ἘΞ Is. —3. Β. ὁκς. —A. Β 8) gut. ὉΠ — 5. Haec tria-
perba desunt in B. — 6. B«o223. — 7. A 1582. Br _ ze. — 9.B Ἐπ:
ἘΦ ΠΣ τ τον le) 63 deest in B. — 12. B oäsl,. — 18. Deest in.

“ > -

= ..
B. — 14. A a. — 15. Deest in A.

leur prösenta de l’encens ἃ offrir aux idoles; ils refus£rent et il les chätia; le |
Seigneur envoyait son ange et les fortifiait. Puis il les prit avec lui jusque |

Si. Les pretres des idoles l’informerent que sainte Dabamoun injuriait les
dieux. C’etait une femme vertueuse, tres mis6ricordieuse, continuellement en
prieres. Elle avait une fille nomm6&e Youna'; elles tissaient, brodaient et

faisatent laumöne de leur superflu. Quand le gouverneur l’apprit, il envoya |

un bourreau pour lui couper la tete. Le nom de ce bourreau &tait Euloge
(Aonloudji). Lorsqu'il arriva pres d’elle et qu'il vit la beaute de sa conduite et
sa forme angelique, la gräce de Dieu l’empecha de la tuer et il l’amena au
gouverneur. Elle dit adieu aux gens de sa maison et sortit de Digoua?. Quand
elle arriva ἃ Sä, elle fut r&unie A saint Ouarchanoufah et ses compagnons; ils
se saluerent les uns les autres. Quant au bourreau Euloge, il confessa Notre-

Seigneur le Messie devant le gouverneur qui fit couper sa tete sainte. Pour |

sainte Däabämoun, on l’acerocha ἃ des chevalets et on serra. Le gouverneur
continua ἃ la chätier pendant quelques jours, mais le Seigneur la fortifait

et ui donnait la patience. Puis il la remit en prison et la fit venir. Comme elle

nobeissait pas A son ordre, il ordonna de lui trancher la tete. On l’emmena

1. B Bouna, Amelineau Jeanne (!). -— 2. Amelineau Digoua.

|

1093] 10° BAOUNAH (4 JUIN). 551
a We Ad Sul zb Fansb ὑμὶὶν May τοὶ
IS ig il U Gl ln Du Mais N am a ya
Lasl> WS ὁ 159» Τρ, ΣῪ ὧν ul a nich ul ὁ
# ul Une ul Mo el u ze lt
N as en IE EL es ei ll Na a8

a lin nee) A ra log ll Pe ey ul, ga ἀρὰν ὡς
Ds ah a se NM se a αὶ AK au N ul

2 Deest mB: — 2. B.S21. —3.B ab. —4.B PEN — 5. Deest inA. —
6. Deest in B. Quae seguuntur usque ad finem articuli desunt in B. — 7. A elle!
— 8. Deest in B qui addit er! ἰδϑ οὖν — 9. Haec commemoratio deest in Ludolf.
— 10. B pls]. — 11. B al. —12.B =, — 13. B li». — 14. B Copa.

— 45. Bla 3.=,.

hors de la ville; les femmes l’entouraient en pleurant, mais elle &tait joyeuse
et contente. On lui coupa le cou avec le tranchant d’une epee, Que son inter-
cession soit avec nous! Amen.

Quant ἃ saint Ouarchanoufah, il termina sa lutte le 29 d’abib. Pour les
deux freres Epistömon et Eudemon, ils terminerent leur lutte le 13 d’achir.
Que leur priere ἃ tous soit avee nous! Amen.

'En ce jour ögalement a lieu la comm&moration de la grande joie qui
remplit toute la terre habitee et qui r&jouit les anges celestes, parce que c’est
en ce jour que partirent les ordres de l’empereur eroyant Constantin (Wostan-

temples des idoles et d’ouvrir les eglises. La lettre contenant cette joie com-
plete arriva dans la ville d’Alexandrie (El-Iskandaryah) ce jour-lä, puis elle
fut portse dans toutes les villes d’Egypte (Misr). Les croyants se r&jouirent de
l’elevation de la puissance de la loi chretienne et de la glorilication de la eroix
ui donne la vie : les portes des demeures des idoles furent fermees et les

1. Cetle comm&moration manque dans Ludolf.

in) ἃ toutes * les villes et les provinces, sous son autoritö, de fermer les * r. Ὁ:

>

ΝΠ 3 ers Eu ae Nee ρον:

3 v0,

SE ir Ὁ: abe! re)

LU ginn ΩΝ ug Jule al - EEE
INN Aal dl Al a ee Δδν λει 3
ad Ida ἢ ΚΔ μῶν EL a All ὦ. Bl Kin Am ni du
Be a ae UN a on ee Pol BL
on ὧἱ dee ae Sup)! > il ia 3 ps EU >
1 6 hy 15, AS Sy) Mann de Zeil 8 ol ὁ les 8)

B addit 3.— 2.B3e. — 3.B N. — h. Haec verba a Sl, desunt
in B. — 5. Deest in A. — 6. B Ser &ua)!,. — 7. Haec commemoratio deest in Mai. —
8. Haec quatuor verba desunt in A. — 9. Deest in B. — 10. B 55}. — 11. 22
19 .2Pr0:35 ge) B habet ἫΝ J}. — 13. Deest in B. — 14. A ur, B ur _

. Deest in B. — 16. Dear in B.

öglises chrötiennes furent ouvertes. La föte de ce jour fut considerable : elle
eut lieu la treizieme annde du regne de Constantin, au commencement du
patriareat d’Alexandre (El-Iskandarous), patriarche d’Alexandrie (313- 320).
(Que sa priere et ses benedietions nous protegent eternellement! Amen.

ONZE DE BAOUNAH (5 juin).

'En ce jour mourut martyr le saint glorieux, l’image des anges, la race
des rois, vainqueur dans les guerres, saint Claude (Akloudis) qui livra un
beau combat, recut la couronne incorruptible, repoussa la gloire de ce
monde et recut en heritage celle qui est 6ternelle et les bienfaits cölestes. |
Ce saint stait cousin de Juste en fils du roi Noumäryous. Son pere se
nommait Abtalmäous (Ptolemee?), fr&re du roi Noumäryous. Il &tait tres beau,
pareil ἃ Joseph (Yousof), fils de Jacob (Ya'goub), brave ἃ la guerre, et l’empor-
τα sur tous les enfants d’Antioche (Antäkyah); il &tait aim& de chacun ἃ cause

l. Cette comm&moration manque dans Mai.

ΠΙ096] 115 BAOUNAH (5 701Ν}. 553
lee yly μά] ον Je auge ne SE ΟἽ im Joy) aeei aus JeY
Au you us UN SI 5 5 SIE I oe oe Al
U > la ὦ An U au alb er Kl, Fan τὸ
N Ta 7 "ls > Sr ey) U ὁ 33 SA als Be LS, 5 all
E N >: As > ἢ Pre a“ "εν 5 οὐδ πο <>
συ So Br a) le Iege ve 4) 51%s = ον! Ass „5 ΒῸ BIITIT τλϑ
lu, ee N> ὁ ἰῷ aa) ἐπα oe ss JS 1516,

ns Jerlalo ic. al

ZI EU ia ὦ» Se el ih ZEN Yo Ὁ El Vol LEE Pi

Dis nl Boss le il gell > Je mäl LE SI JE οὐ
DE Ip La Il οἰμ αν al ul is δος. MU hin ὃν

de BN),. — 2. Deest inB. — 3. B eb. — A. Β 3091. —5.B sl). — 6. Deest
inB. — 71. ὦ»: τὶ 8. Deest ii B. —9. B eöl- -- 10, B ra eb
— 12. A (ala, — 13. Deest in A.— 14. Β «κοῦ. — 15. B u. — 16. B

«σῶν πο 18. B had. — 19. Bis. — 20. B Ss).

de sa beaut6 et de sa bravoure. En raison de l’afleetion qu’ils lui portaient, les
, gens repr6senterent son image sur la porte d’Antioche ; les ennemis prenaient
la fuite devant lui, vaincus. Il avait lu beaucoup de livres ecel&siastiques. L’em-
pereur de Rome (Roumyah) entendit parler de lui; il dösira le voir et l!’envoya
| demander ἃ son pere. Quand il arriva, l’empereur sortit ἃ sa rencontre avec
| tous ses soldats et les gens de la ville. A cette &poque, arriva une grande
| guerre avec les Armeniens (El-Armen). Le saint marcha contre eux, les mit
' en deroute, detröna leur roi, les tailla en pieces. * Apres cela, 1] se dirigea
\ vers Antioche et trouva que Dioeletien (Diglädyänous) 6tait devenu infidele
et adorait les idoles. Il avait un ami nomm& Vietor (Bigtor), fils de Roumä-
nyous : tout le temps ils se rem&moraient les paroles des livres saints et ce qui
| s’y trouve pour le salut de leurs ämes. Ils s’alfermirent l’un l’autre dans la
resolution de verser leur sang au nom du Messie. Satan (Eeh-Chaitän) leur
apparut sous l’apparence d’un vieillard et s’oflrit ἃ leur vue en disant : « Mes
enfants, vous tes des jeuns gens, fils de grands personnages; je crains
pour vous cet empereur infidele : s'il vous dit quelque chose, consentez ἃ
porter'des parfums (aux idoles); dans vos demeures, vous adorerez le Messie en
cachette, car celui-ei est un roi terrible et sans pitie. » Le Messie leur revela
que οὐ} Satan; alors ils lui dirent : « Ὁ toi qui es rempli de tout mal, pere

Dat:

Ba

224 T°.

22 1%

-»-

19

el LI I gel ale UN" ale, ill Kia 3 nl a ἢ u

554 SYNAXAIRE ARABE JACOBITE. [1096]

32 le gi σὺν ae ds αὶ ὧδ al A 21 ὦ
UN NK I I 55] Sue us Il es) a "lan
Je le οἱ al el a EU sl US Ay So lin sch
I ey drei N wäh Ban HS ale Hl παρὸν ΤΟΥ False
eb ale sn le aber il οἷόν Al May ES Hl προ οὖ
Ju il a la di) a ul ὡἱ τας Mau As ae
sel Pe IT yo 1 da el I ES re
2 ei As Ὑ al ge eo ib ur US abe αν
N A) ine san Paeny νον» al 255 este ku) ae au
ya δ an di dd yeah bel ὦν elle Li zu

1, Balys, τοῦ Β I — 3, Haec tria verba desunt in A. — 4. A Ju2. ᾿
δ: B ,.9 ΕΝ -- 0. rs. — 7. Haec verba a BE) το desunt in A. —
8. B 32.213). — 9. B 5723. — 10. Deest in Β. — 11. By. — 12. A la). τ
13.B 21: — 14.B „1. — 15. B AU. — 16. Deest in A. — 17. Ball. <
18. B au. — 19. B sb. — 20. B hy. — 21. Β ὅθ.

23. B ως ls.

du mensonge, &loigne-toi de nous, car tu ne cesses de t’opposer ἃ la voie du |
Seigneur. » Il ressentit contre eux de la colere, changea de forme sur-le- |
champ, devint pareil äun esclave noir et leur dit : « Je vous pr&cederai aupres
du roi et je le laisserai verser votre sang. » Alors le roi envoya vers saint
Claude, lui demanda de consentir ἃ adorer les idoles et lui promit de l’ins-
taller dans la Ba: de son pere. Mais le saint ne tint pas compte de ses
promesses et n’&couta pas ses paroles. L’empereur n’osa lui parler au milieu
d’Antioche; car Claude lui repondait avec audace et le blämait. Le ministre
Roumänous conseilla ἃ l’empereur de le faire partir pour la terre d’Egypte
pour l!’y tuer — or e’ctait un hypocrite comme les deux fils de Vietor. I
6erivit au gouverneur d’Antino6 (Ansind) : « Claude n’accepte pas nos paroles
et n’obeit pas A nos ordres. Caresse-le de toutes tes forces pour qu’il renonce
ἃ ses id6es, sinon, prends sa tete. » Quand le saint connut le döpart de l’ordre,
il fit venir Sadrikhos, le marı de sa saur, lui fit ses recommandations et |
ses adieux, puis partit pour ’Egypte avec les messagers. Quand il arrıva |
chez Arien (Aryanous), gouverneur d’Antino6, celui-ei se leva, lui baisa les
mains et linterrogea en ces termes : « N’agis pas ainsi, seigneur Claude, et ne
[als pas opposition ἡ A l’empereur. » Le saint lui r&pondit : « Je ne suis pas

[1097] 11° BAOUNAH (5 JUIN). 555
A 55» AS 595» UN AUS 1
EA «ο9 Tan) A al a > 0 ol Petzl
lc Las Mrz I 82. cl cal aleey! Balz al Bun ν᾽ lyl,
Sl lan 5,5 PLAe Asus]
RALN EN ER Se) SE τ ρα τὼ

ὁ lan κόρ

1. Α rd. 2. Bu ll. -- 3.8 ij. — ἅ. Βὶ μεθ. — 5. ΑΒ 506}. —
6. Ba. — 7. Β asp. τ- 8. B und jusäl ann. — 9. Β ϑριάδ. --- 10. B dh.
— 11.B Ip. — 12. B addit ὦν — 13. Deest in B. — 14. Haec verba a «".5)} desunt
in B.— 15. A „No. — 16. Haec commemoratio deest in Mai et Ludolf. — 17. Deest

in A; Baddit 55...“ 1; SS ΟΣ

envoy6& vers toi pour que tu me rendes impie par tes paroles, mais pour
que tu exdcutes tes ordres. » La conversation continua entre eux jusqu’ä ce
qu’Ärien se fächa. Il avait ἃ la main un javelot et il en perca le saint qui
rendit l’äme sur-le-champ et regut la couronne du martyre. Une foule de
eroyants vint prendre son corps, l’ensevelit et le placa pres de celui de saint
Victor : Ils resterent ainsi jusqu’apres la fin du temps de la persdceution.
Alors la mere de Victor vint ἃ Antino6, les ensevelit et les transporta ἃ
Antioche. Que leur priere soit avec nous! Amen.

'En ce jour ögalement nous celebrons la cons6cration du sanctuaire des
quarante martyrs dans l’eglise du Sauveur (Es-Soutir) qui est dans la pro-
vince d’Alexandrie (El-Iskandaryak). (Que leur intercession soit avee nous!
Amen.

1. Cette commemoration manque dans Mai et Ludolf.

556 SYNAXAIRE ARABE JACOBITE. [1098]

I ae el

ul al a dr le δ δ EL al ὦ». 5 Ile Aal Yo, 56°
- δῖε: len ὁ LE a ME Le all ale u nl
3 ee) Te al de σον τς ον
N an ον il in | En 13 5, ΟἹ ri Lu 05 N SE
ζω οἱ ars, by Cube gun ze oh οὐ al Din LE ΠΡΟΣ

gel ὦ Vo ee
N ge LEN en Tee IA „Er al δ

Ds

r

1. Deest in A. — 2. Β 3,5}. — 3. B 3358. — A. Haec commemoratio deest
in Ludolf. — 5. Haec quatuor verba desunt in A. — 6. B addit 2». — 7. B N. Ξε
8. Baddit „Sy. --- 9. Deest in B. — 10. Β 25 MOB εὐ. τ 1. Α γἰωὁ. —
13. Β χοῦ». — 14. Β Ὁ» 9... 15. Deest in B. — 16. Ὁ N Ina

ia sr. — 18. Haec commemoralio deest in Malan. — 19. a! «ΥΩ! desunt in B.

DOUZE DE BAOUNAH (6 juin).

'A pareil jour mourut le saint pere Juste (Yostos), patriarche d’Alexandrie ,
(El-Iskandaryah) (118-129). Ce saint 6tait un homme vertueux et instruit; il
ötait d’Alexandrie. Saint Marc le baptısa avec son pere, sa möre et un grand
nombre de personnes, puis il [αἱ imposa les mains pour en faire un diaere
complet, et ἃ un autre moment, il lordonna pretre. Il grandit dans les livres |
de l’öglise et s'attacha au saint Anbä Younos, prechant le peuple et le forti- |
fiant. Il fut lu comme chef de l’öglise apr&s notre pere Primus (Abrimou) (106-
114); il administra au mieux l’eglise de Dieu qui etait dans la terre d’Egypte
(Misr) et fit la meilleure garde autour de son troupeau. 1] resta douze ans sur
le siöge de patriarche, puis mourut en paix. Que sa priere soit avec nous!

Amen.
®En ce jour aussi a lieu la comm6moration de saint Michel (Mikhäyil), chef!

. . 12 ” " . u.
des an&es. intereesseur continuel en faveur du genre humain. C'est αὶ qui‘
δ ’ >

᾿
I. Cette ecommemoration manque dans Ludolf. — 2. Cette commemoration manque

dans Malan.

12° BAOUNAH (6 JUIN). 557
π΄ τ:τ- I a le
E al An, bl 5 - lunl sy mas, ll οἱ σὼ
Fi. A) ul Pe, a) ei "Pyia W>liy inc) Lac se

El len MU Mas a E95 all Ba u IS ro
Bonallı N SA IE ae, ach gl ὁ ΑΝ ταῖν a lin, 5)
π΄ Ὁ Ὁ οὐ! ei Y ol a Ὡωρλδὶ na Do) Ma 5 U
A, I 3 MN Wo ὁ Bau Ns lei 750) via ins
Le Bus μι Ὁ il Aria ul 5 Dal lb als ἐμῷ
ol le „ul el il ans Wo by ἢ sh Aal, Paz

1.35)! vr) deest in B. — 2.B ae — 3 ‚Bush . — A. Haec commemoratio
"1 in Ludolf. — δ. Β 18. -- 6. B EN —7.B 3. — 8. 5.1. — 9. Deest
| inB. — 10. Deest in B. — 11. Deest in B; A du. — 12. B addit et, — 13. B

| addit N ans) ld a) 555. — an. B ΞΘ —
ΝΠ -- κοὐ]. — 17.8 ll. — 18. B ἡ _ 19. A lea... —
ΕΟ ΠΡΟ ın Β.. 5.2]. Β τὰ». — 22. B ala, „Sb. — 23. Β κά.

apparut ἃ Josue (Kachou‘), fils de Noun, et qui [αἱ dit lorsque celui-eci avait
peur de lui : « Je suis le chef des anges, le chef des milices de Dieu et son bras
droit ». Il frappa d’impuissance les Amaleeites (EI- “Amäligah), et prit Jericho
(Arikhä) et arr&ta pour lui le soleil.

"En ce jour arriva l’aventure de sainte Euph6mie (Aoufimyah) et sa mort.
* Elle etait femme d’un homme qui craignait Dieu, faisait de nombreuses
aumönes et s’oceupait chaque mois de trois fötes, A savoir la fete de ! ange
Michel (Mikhäyil) le 12 (de baounah), celle de la mere de Dieu, le 21, et celle
de la comm&moration de la naissance (du Christ), le 29. Quand sa mort fut
proche, il recommanda ἃ sa femme de ne pas interrompre les aumönes qu’il
faisait et particulierement de celebrer ces trois fötes. Elle lui demanda de lui
faire une image de l’ange dans sa maison et de la lui remettre. Il le fit. Lors-
411} fut mort, elle ex&cuta ses recommandations. Satan (Ech-Chaitän) la de-
testa, prit l!’apparence d'une religieuse, vint la trouver, se mit A causer avec elle
et ἃ lui faire croire qu’il avait pitie d’elle, puis il [αὶ conseilla de se remarier

1. Cette comm&moration manque τς Ludolf.
PATR. OR. — Τ᾿ XVII. — F. 8. 39

ἄς SER ᾧ ον

-

. (Ishaq), Jacob (Ya'goub) et d’autres * qui s’&taient maries du consentement de

558 SYNAXAIRE ARABE JACOBITE. | | 1100]
Li ll el de air U SUN ὅλ το
Selen Gl Ὺ Ἰωβὶ ae θυ υἹἱ ee a ἘΝ
U ge de Ile ll IS Ya > 195 25 Ὗ λιν ἐπὶ

οὐκ ΚΥ ον ὁ (ΛΔ Οἱ 825 Zn de ls λας
δ αν} al ia ee σέο ὮΝ ὁ δ Le «59 Aula IA al
Bel Pu αν A a5 ὁ δ I JE ἘΞ ἜΣ
255 za Ta le ds οὐ al ὦ al ἡ Sal Hl Aula al wu
We ar a ze id Bas des ze sl. a

N ee parts ala in Ge alzl di Anl dual 10 5
ULM ei ον ee ὐὐρ τ ι Ὅν. ὡς οἱ sel Run
(Ko Ks κὁ Via lin zur Lei an ll US Alp Ὑ IX N > y

ἰδ By 2. A Nm. τ 3.Deest in B. — 4. B >. = 5%B 2,53 1er -- 6. Β la.
— 7. Deest nB. — 8. Ba). . Bi. — 10. Deest in B. — 11. Deest in B. 3

19, Deest in B.

et d’avoir des enfants de peur que sa fortune füt dissipde et qu’elle tombät dans
la misere. I lui dit: « Ton mari a regu le royaume des cieux; il n’a plus
besoin desormais d’aumönes. » Elle lui röpondit : « J’ai pris en moi-meme- |
la döeision de ne pas m’unir A un autre homme, car les tourterelles et les cor- |
beaux ne connaissent pas d’autre mäle : comment en serait-il autrement de
nous qui avons die er&ös ἃ l’image de Dieu? » Comme elle ne lui ob&issait
pas, il changea de forme eteria: « C'est moi : je reviendrai vers tolun autre |
jour. » Elle prit limage de l’ange Michel et le chassa avec elle. Le 22 de
baounah, tandis qu’elle s’oceupait de eelöbrer cette fete suivant son habitude,
Satan [αἰ apparut sous la forme d’un ange, [αἱ donna le salut, [ἃ] raconta
qu'il etait Michel et que Dieu l’avait envoy6 vers elle pour lui ordonner
de renoncer ἃ ses aumönes et d’6pouser un fidele. « Une femme sans mari,
[αἱ dit-il, est comme un vaisscau sans capitaine. » Puis il se mit ἃ lui eiter
des exemples tires des livres de l’antiquit6 comme Abraham (Ibrähim), Isaac

Dieu. Elle Ini röpondit : « Situ es lange de Dieu, oü est Ja marque de la
eroix qui est avec toi, car le soldat d'un roi ne va pas dans un endroit quil®
wait la marque du roi avec lui. » Quand il entendit ces paroles, il changea
de forme, la saisit et commenca ἃ l’6trangler. Elle invoqua l'intervention de

po] 12° BAOUNAH (6 JUIN). 559

Bel an ce lab ai U as τῶι, SU suies Wü Is
AR I lb al al SEE αἴ ai ἴα. Sl!
US U al a ey δὰ καὶ μὰ! Min u gärs οὐδ up a =
Dany Is Aa A lalel, „2 _& Js Je os δὴ ee

Ulyal Engl 2, οτος Sa 5
I -..5 IN Sl zieh lo ul FE oieid o Je αὶ
: Demi os Je Vans
Er sel κι ρα 10 Ze οὐ u

Je; el Je a οὐ σα, 12] ἀκ! al 6 lebe La ΚΟΥ!
LE ie IK 3 ὁ Sr SEE ἘΠῚ ὼ αν" Su δ Ad us
1 55 As DE ἃ Mas u das an le Pl

BA. —2. Bu —3.B en A addit 2). — 4. B ius)l. —
EB 215 6. B 325. — 7. Al) — 8.8 Ba. — 9. Be, —
10.B 38. — 11. Baddit =). — 12. A .5.. — 13. DeestinB. — 14.B 2:
— 15. B addit 15. Ξ

Varchange Michel : celui-ci se prösenta sur-le-champ, le delivra des mains
de Satan qu’il saisit; et il se mit ἃ le chätier et l’autre lui dit : « Le Seigneur
nous a donne un delai jusqu’ä la fin des temps. » Alors il le lächa et dit ἃ la
sainte : « Va, arrange tes aflaires, car aujourd’hui tu seras transport6e hors
de ce monde; Dieu t’a röserve ce que l’wiln’a pas vu, l’oreille n’a pas entendu
et ce qui n’ajamais ete imagine par un caur d’homme », lui donna le salut
et la quitta. Apres qu’elle eut celebr& la fete comme il convenait, elle envoya
chercher l’eveque et les prötres, les salua, leur remit toute sa fortune pour
la distribuer aux pauvres et aux malheureux; ensuite elle se leva, pria, prit
limage de l’archange, demanda son intercession, la plaga sur son visage,
puis elle mourut.

Quant ἃ la cause pour laqueile la fete de l’archange Michel est eelöbree
en ce jour, la voici. Il y avait dans la ville d’Alexandrie (El-Iskandaryah) un
grand temple construit par la reine Cl&öopätre (Aklaoubatrah), fille de Ptolemee
(Batalimous), sous l'invocation de Saturne (Zohal). On eelebrait sa fete dans
la ville d’Alexandrie le 12 de baounah. Il y avait dans le temple une immense
idole de cuivre, ellrayante, appelde Saturne : le jour de sa fete, on lui immo-
lait de nombreuses victimes. On eclehra sa fete jusqu’au gouvernement du

7.942326 T°.

2,f..2236°T?

. mun du peuple d’Alexandrie l’en empecha et lui dit: « Nous " avons &t& habitues

560 SYNAXAIRE ARABE JACOBITE. πο
wir ὡς I σι ὁ Al re τ τ ἀπ ἢ
Bars PK ΟἹ a) dl ih cl es Un ον
ie Uli ce a a ao a a" I EL Jul das
oe Val ad οὐ ὁξ5 LS ae Be a ἐν Sr
LS Al in Sl Be ως ΡΩΝ Tan οἱ Ne |
U Aal er 1 ul „el ge LS Ka 53,5 all la εἰ οἱ 9,9 ΠΩ͂Σ
το a βαρ Ὁ ΠΝ εὐ. φῦσαν SL μέ ὦ al El
Le Al AI κοὐ Je u hl u a yelbly Anl Ka Pa
Sy a οὐ AN 5.9 PN ΟΣ LK οι οὐ

1.B De: ἘΞ ΟΣ BD. = IE BER EN BL. — 5. Deest 3,
inB. --- 6.B a8. --7.Β 38. — 8. Deest in B. — 9. 5: ἢ A ΠΝ
— 11. B addit Be sl. — 12. B addit ‚\2.

7

᾿

u.

ΕἾ

ἕξ

e

patriarche Alexandre (El-Iskandarous), avant l’an 300. Lorsque Alexandre &
obtint le patriarcat (313-326), que r&gna Constantin (Qostantin) le saint, que ;
᾿ς

le christianisme se fut r&öpandu, le patriarche voulut briser l'idole. Le com-

ἃ celebrer la föte de cette idole, dix-huit patriarches ont pass6 et n’ont rien 4
chang6 a nos coutumes. » Il les exhorta beaucoup et leur d&montra que cette |
idole ne pouvait ni nuire nı ötre utile, et que la fete qu’on y celebre Stait
seulement celle des d&mons. « Si vous m’ecoutez, dit-il, je vous röglerai cette
fete comme elle doit ötre; pour cela, nous dötruirons cette idole, nous con-
vertirons son temple en une öglise sous l’invocation de Michel; nous lui cele- ὦ
brerons une fete et nous oflrirons ἃ Dieu tres-haut des victimes que mange- |
ront les pauvres et les malheureux, pour que l’archange interc&de pour vous |
devant Notre-Seigneur le Messie. » Get excellent projet leur plut et ils Vexe- |
euterent. Le temple fut rebäti en une öglise sous l’invocation du glorieun |
archange Michel. Elle [αν connue sous le nom d’öglise d’El-Qaisäryah; elle
dura 1054" ἃ l’entree des Musulmans dans le pays. Alors elle [αὐ dstruite.

Mais les gens ont continue jusqu’aujourd'hui de eelebrer cette föte. Que l’in-

π

de

[1103] 13° BAOUNAH (7 JUIN). 561
5 a 555 Paar IM Gas es N al a Ian 101 Jul
al al TEN τὰ

ad a Pol el ze ia. 10 al ΟὟ" sNe 5} in ἐδ

Ay πῶ ZN u A Pa al 9. ὁ nie ie -» α
a lan sl LT aeg Als 55 glis > ls KL (ὁ
νι. Das Aal) ζῶν ἄρτου, γα as) HL) 5 el 5 Je ul
δον El de Se El (δὲ I ld) AS ll κἀς das 1,5
OEL SE la ls ἀλὸ eh 55 WR I >

Be Ὁ 5 ad N — 38 N τ A δ λκὸε
δ. ἀ5 265.) es deest in A. — 6. Deest nA. — 7. B addit rs JÄN ol 5

“" (ὦ: - C . (<
wi. — 8. Haec commemoratio deest in Ludolf. — 9. Haec quatuor verba desunt
in-A. — 10. Deest in B. — 11. B addit We. — 12, 5 deest inB. — 13. Β

\ N “. = ‚ > ἢ δὴ
GEBR A BESLIE — 1. B ἀρ. — 15. B erg 16. Deest in B. — 17. A ya.
— 18. Deest in B.

tercession de l’archange Michel soit avec nous et avec la chretiente devant
Nötre-Seigneur le Messie, ἃ qui soit la gloire eternellement! Amen.

TREIZE DE BAOUNAH (7 juin).

"A pareil jour mourut le saint pere Jean (Youhannd), eveque de Jeru-

salem (Ourichälim). Ce saint menait la vie monastique depuis sa jeunesse
4

dans le couvent de saint Hilarıon (Πγίοιι) le grand, avec le pere, le grand

8 ἢ I ἢ δ
Epiphane (Abifänyous). Il suivit la voie d’une vie de denüment absolu; la
reputation de sa vertu et de sa science se repandit et il fut choisi pour le
I I

siege episcopal de Jerusalem, apr&es que saint Epiphane fut mis ἃ la tete de

Chypre. Lorsqu’il s’assit sur le siege &piscopal, ’Ennemi le eirconvint par

l’amour de l’argent et du gain. Il rassembla de grandes richesses, en fit

beaucoup de vases d’argent pour sa table, dans lesquels il mangeait; puis

il devint avare envers les pauvres et les malheureux, au point qu'il ne donnait

as une seule galette au pauvre. Saint Epiphane apprit son histoire : ἢ] se
8 ΡΙΡ PP

1. Cette commemoration manque dans Ludolf.

ΕΝ ΗΝ

ANNE

#926 νος

Zt.

226 V

. pira * sur lui du fond de son cour, et se souvenant de l’amitie, de la fraternite

Be a WET. >
ἊΣ = “Ἢ
- ει :
- ΤῈ
562 SYNAXAIRE ARABE JACOBITE. [1104]

il Si al I ge ge de "a ἄωρα AA ans oe Yol as
el Malin A gb re δὲ τς ρον
Ag os Je ὦ ln N ὦν 35 LE | ai
Ar τ 750 IyI EU μον Sl als 5 SM | lade
7 sy να] ae ὁ ὦ» al my le äl de Ill als ΝΣ ἀροῦν Ξ
“ἐν ον tl 1 by! ἐὐὐ au Julian οἷ
Su Mn 13 za Veh lat aadl Kiel τ τς el ce
Lu de 6 Ws Ball, Bat bb Ey σῦν ὦ, οὐ ἕἱ
a μα σου Τρ Οἱ ee I je de
As tel N gan ap il SE ln ei nF le

.ABGeE.— ἃ. AN. Ale. a Ale 5. Bl. ΟΝ
yasiel. — 7. Bil. — 8. Bast. — 9. B .p. — 10.B SS). — 11. B addit
ἘΣ ee — 12. BL. — 13. B 505. — 14. Baddit li, Asb. — 15. B ἑοῦ, — 16. BB

Sl AT A dr: — 18. B 5. — 19. B addit a].

rappela son asc6tisme, sa piete, sa devotion, sa charit6 anterieure; il sou-
x
spirituelle qui avait exist@ entre eux, il partit de Chypre et vint ἃ Jerusalem
sous pretexte qu’il voulait s’y prosterner; en lui-m&me, e’&tait pour s’occuper
du pere Jean. Lorsqu’il arriva ἃ Jerusalem et que l’&veque l’'invita dans sa
cellule, il lui prösenta une table couverte de ces precieux vases d’argent.
En voyant son avidit6 et son avarice, le coeur de saint Epiphane fut afllige
et il ourdit une ruse pieuse. La voici : Il descendit seul dans un couvent et
envoya emprunter ἃ Jean tous les vases qui &taient chez lui. « De grands
personnages de Chypre sont venus me trouver, prötendait-il, et je d6sire que
tu me lasses briller devant eux. » Quand il les lui eut envoyes, saint Epi-
phane les prit, les lit vendre et distribua des aumönes avec leur prix. Quelques
jours apres, Jean r&clama les vases. L’autre lui fit prendre patience; puis il les
demanda une seconde et une troisime fois. Comme il ne les Τὰ] donnait pas,

Jean le saisit par son bouton sur le parvis de l’eglise de la Rösurrection eb
lui dit τ « Je ne te laisserai pas aller que tu ne m’aies donne mes vases. »
Saint Epiphane pria et invoqua le Messie : Jean devint aveugle. Il pleura
et shumilia devant saint Epiphane qui invoqua le Messie : un de ses yeux fut

13° BAOUNAH (7 JUIN). 563
δ΄ u ge hie Ar u 0] Ol τον de οθ μϑ
ga Na ὼ ον ἀρ 9 gay. οὶ ge 8 ΑἹ del; Sl,
a 0.56 ἀμ en rl ae DALE An Al u ὙἹ
Eli el u Δ ὦ IKS Ga ie)! a Eh Sl 3 U ei
’ 3 Σιν} Us gl ash) las ol ae dann οἱ Οἱ Aal 3 Tan,
al ae Ne 1 τι
I ls ll ul Zn Jura Hl Soll > διαὶ 1}

EI ls a N ya ὦ Ὅλο es I uch Sol
IN rd ee ee μὰ τὴ ὁ δ.

BOB SD. — 2. Baddit δὲ. —-3.B res — A. Baddit a — 5. Baddit ἡ οὐ}.
—6.Bibs. — 7. ΒΔ}... —8.B ς᾽». — 9. BIS]. — 10. B addit N, Μ΄ &
ἀρ νόσων. — 11. Haec commemoratio deest in Ludolf. — 12. Deest in A. — 13. B addit >>.

gueri. — « Le Messie t’a laisse cet @il en souvenir, » lui dit-il. — Puis il
l’exhorta, lui rappela sa vie anterieure et lui apprit qu'il avait vendu les vases
et fait des aumönes avec leur prix en son nom, qu'il n’etait venu ἃ Jerusalem
(El-Qods) que pour avoir entendu parler de son avarice et de son amour du
gain. Saint Jean s’6veilla du sommeil de la nögligence comme quelqu’un qui
‚s’eveille du sommeil (ordinaire). Il suivit une voie de charite au-dessus de
toute description : il distribua en aumönes tout ce qu'il possedait en fait de
richesses, de vases et de v@tements; il fut exempt de l’amour du gain au
point qu’ä sa mort, on ne trouva pas une drachme ἃ lui. Il merita la gräce
des miracles, guerissait tous ceux qui staient malades ou qui souffraient,
avec de l’'huile sur laquelle il faisait le signe de la eroix. Quand fut aceompli
son eflort spirituel, il fut transporte vers le Seigneur. (Que sa priere " 501}
avec nous! Amen.

'En ce jour aussi, c'est la coutume dans le pays d’Egypte (El-Misryah)
de celebrer la fete du glorieux ange Gabriel (Djebräyil), Vange de la nouvelle
et celui qui l’annonce anciennement et nouvellement. Anciennement : c'est
lui qui annonca ἃ Daniel (Dänyäl) le prophete lorsqu'il priait et s’'humiliait

1. Cette comm&moration manque dans Ludolf.

fe

9971:

56 SYNANXAIRE ARABE JACOBITE. re 110
ἴων hi ga N τῷ Al ie ie dell a dr win el
οὖ ν» το IL Ans τὶ sb Adels sd 4 lass pie Aw BAR. Δι
dl πλὰ ee ἘΠῚ ΤΠ a Ὑ 5} προ ας
(ἢ all IE 5,0.» all ὅν. οὐ | A UN a εἰ. BE
bel al)! by, as δ 355 J& Ju all οἱ JM I li ὀρῶν,
Ir dein, eye ὅν,» οἱ ὦ ζῶ 6 κ all 7,8 ΟΞ
al LE A weis al ade οἱ ἐδ Mai ons Ay κ᾽ a u LE

) ah EN Pal ὦ ll a

1. Deest in B. — 2. A we B addit so. — A. Ag. — 5. Deest in B. —
6.B is. — 7.8 Br =.8.=Pro 5% τὴ B habet 3. — 9. B (5.5. — 10. Β addit
83. — 11. B 158. — 12. Deest ἐπ᾿ Β.. — τε Ρ Be — 1h. Pro his tribus verbis.

\
B habet N).

pour le retour des Israclites (Isräyil) de la captivite et leur delivrance de Satan
(Eeh-Chaitän). Cet ange puissant lui apparut et lui annonga la delivranee
des Israclites de la captivit de Babylone (Bäbil), la reeonstruction du Tem-
ple ἃ Jerusalem (Ourichalim); il lui annonga aussi la descente de Notre-Sei-
gneur le Messie, apres un certain nombre d’anndes qu’il lui compta et ui

exposa : il lui apprit qu'il serait tu6, et ensuite Jörusalem detruite, qu’il ne
viendrait plus de Messie apr&s lui, sinon l’imposteur. Lorsque les anndes
qu'il avait indiquees furent accomplies et que le temps οὐ devait venir le
Sauveur fut arrive, cet ange apparut de la part du Seigneur ἃ la Dame pure
et lui annonca que le Verbe de Dieu viendrait et apparaitrait d’elle 8
qui il s’incarnerait. Comme Dieu tres-haut — que sa mention soit glorifiee! —
l’avait choisi sp&cialement pour ces deux messages importants, nos pöres
stablirent la eelebration d’une föte chaque annde; nous demandons qui
veille ἃ notre salut et qu’il intere@de pour nous aupres de Notre-Seigneur le
Messie, car il est pres de lui, se tenant devant son tröne, pour que nous
trouvions son intercession, donnant des indieations au Sauveur, notre Dieu,
a qui conviennent la gloire, les honneurs et l’adoration jusqu’ä la fin des
temps. Amen.

14° BAOUNAH (8 JUIN).

σι
{er}
σι

49. ὁ» ea

Δα 3 AU, ὑμπον 8.51 ὑσκ.. „Sl ri Ἄρτα ὅρη ia u 1
Eu "ρα rl ὁ» δὰ
σ᾽ ὩΣ τ» μὲ κυ ὦ, Tal Il und u ὅδθ Ἰὰς.
ee Na Ὑ Δ ao ae Ay
N A ee ρλλᾶς ΟἹ Το νὴ
ls πρὸ aid ugs ML ee Nigel χὰ
I ᾿ῳ Ὁ 5023 Le zb en] Be 32 ἀξι Bu > ΠΝ un nz

1. Haec commemoratio deest in Ludolf. — 2. Haec quatuor verba desunt in A. —
Be Deest mB. — +. All:.— 5. All: 6. Bw. —7.A me! —8.AW,S. —
9. B 1323. — 10. Deest inB. — U. Ab. — 12. BJ,

QUATORZE DE BAOUNAH (8 juin).

'En ce jour mourut martyr saint Abäkir* et son [rere Jean (You-
hannd), d’Abtalamä’ et de Filya‘. Abakir etait des gens de Damanhour
dans le dioeese de Bousir, ἃ l’Ouest du fleuve d’Egypte (Misr). Il avait un
frere nomme Filyä et il etait tres riche. Il tomba d’aecord avec deux pretres
dont l’'un se nommait Jean et l’autre Abtalamä et tous les quatre vinrent ἃ
Qartasä’ devant le gouverneur et confesserent Notre-Seigneur le Messie. Il
ordonna qu’ils fussent perees de fleches, mais les traits ne s’approcherent
pas d’eux. Puis il les fit mettre dans un four enflamme. On l’alluma sur
eux, mais le Seigneur envoya son ange et les sauva du feu. " Puis ıl
ordonna qu’on les attachät ἃ la queue de chevaux et quiils fussent traines
de Qartasa jusqu’a Damanhour : on fit tout cela, mais ils n’öprouverent
aucun mal. Alors il ordonna de leur couper la tete avec le tranchant de
l’epee, hors de la ville de Damanhour. Ils accomplirent ainsi leur martyre.
Des gens venus de Sä emporterent le corps de saint Abäkir et bätirent

1. Cette commemoration manque dans Ludolf. — 2. Mai Cyrus. — 3. Mai, Amelineau
Ptolemee. — 4. Amelineau Phelha. — 5. Amelineau Qarnatsa.

er

566 τς ΒΥΝΆΧΑΙΒΕ ARABE JACOBITE. [1108]

u le uud bye Le gl ai Yan Sl au Fed a ὦ ὁ
sel LE OU ga ie OL azall Le alle Er
Ss ES Hm gel u een I ee οἷα
ICE CL BER ZEBE SE ER ugE BE Bere ᾧ οὐδ οὐρ ως ἐπ are δ
U: den de IK A En er a DE πο
LE ee Pag al A a re

4. Β 1»}.. -- 2. Β. 131. — 3. A gea@l. — 4. Bias. — 5. Haec verba a SE
desunt in A. — 6.B le. — u ος E)) (5 6} er ee; Eis. — 8. Haee Ἷ
quatuor verba desunt in A. —9. B ἀπτο λοι ΞΕ ΠΕΣ δ Ε- ΣᾺ Boys 8 82 — 12.B
ἘΠ 13. B ES en Alle 2

sur Jui une belle &glise. Quant aux trois autres saints, des gens de Daman-
hour vinrent leur donner la plus belle söpulture et les y deposerent. Que
leur benedietion soit avee nous! Amen. =

QUINZE DE BAOUNAH (9 juin).

A pareil jour, nous celebrons la consscration de l’6glise de saint Abou
Mina ἃ Maryout et de l’apparition de ses miracles. Voici comment se
manilesta la d&couverte de ce saint corps. Il &tait cach& dans la terre. Lorsque
Dieu voulut qu’il apparüt, le berger d’un troupeau qu’il faisait paitre pres
de la vigne ou &tait enterr‘ ce saint corps, vit un agneau galeux qui, apr&s
s’ötre baigne, se roula sur la terre ou &tait le corps et gu6rit sur-le-champ.
Il en fut etonne. Puis il prit tous les agneaux galeux qui 6taient avec lui, les
baigna et les roula dans cet endroit : ils gu6rirent aussitöt. Il se mit ἃ faire
la möme chose avec les gens. Il faisait dissoudre un peu de cette terre, la
melangeait et la faisait boire A tous ceux au etaient malades; ils guerissaient; 1

[1109] 16° BAOUNAH (10 JUIN). 567
Da ya ee > ee μι μὰ
ee ρὸν τὺ νὴ eis.
a (ςλως- αὐ UI N ἰῷ οἱ σοὶ ὦ 3 SC Us
ne tier un τ
KIN A: 3 ic) N cl μὲ πὺ39 ἄς το cn Rex)

dein Mr Er a ill KU 55 ἐῶν 85 δον» ὦ...) m ὃ
ον I Mu δ νοῶ u, Tin zii

49. ὦ» ae a οἱ

1. Deest inB.—2.B addit 5 5... — 3. Deest in B. — 4. B „»,33. — 5. Deest in

B. — 6.B \g3. — 7. Haec tria verba desunt in A. — 8. A ιω 3) 559} jeläz. — 9. B

addit „SN) δ) N! "ΠΣ — 10. Deest ΟΝ, ΟΝ in B. — 11. Haec quatuor
Rn Se a 7

perba desunt in a — 12.B 4 Bere) et, Is! EN ale. — 13. A

Br.

avait une fille löpreuse; il la lui envoya, il la traita de m&me et elle guerit.
Quand elle eut recouvre la sant6, elle voulut connaitre la cause de ce qui
se passait en cet endroit : saint Abou Mina lui apparut en songe et lui
dit : « C’est en ce lieu qu’est mon corps, le Seigneur t’ordonne de creuser
et de le remonter. » Quand elle se reveilla, elle ex&ceuta cet ordre et remonta
le corps illustre et bätit sur lui une &glise. Le roi enjoignit aux chels et
aux principaux de se construire des maisons ἃ cet endroit. On y construisit
une ville complete qui fut appelde Maryout. Dieu fit apparaitre ” de nombreux
miracles par le corps de ce saint. Le patriarche et les ev&ques furent pre6-
sents ἃ la cons6cration et le bruit de ses merveilles et de ses prodiges
qui arrivaient par l’intercession de saint Abou Minä se r&pandit. Que ses
benedictions et son intercession nous protegent 6ternellement! Amen.

SEIZE DE BAOUNAH (40 juin).

En ce jour mourut le saint, le vertueux Abou Nofer, le devot, dans
la plaine du Said. D’apres ce qu’a raconte saint Paphnuce (Dafnoutyous),

es "nl ME a al bye zn Pi Ba us Sl a"

*f

228 1°.

568 SYNAXAIRE ARABE JACOBITE. | [1110]
Sl ΞΘ ΟἹ 4}. As af yes gel Ha Οὐ eig il de ἂν
SL, Nie al ὦ en we z = “> N &elı> a τον all As 3 E |

Ἢ φρο Los Lad Us οὐ Ὁ. an Marl alas LE μὰ ὁ ὧν aa
ὁ τς gl μεθ a a a A a
U NIX dl ZN KL Unsinn τ.
Dr VS UL μὸ ME Ku Hal a ὁ» Bas 2) Sa
bs ὧδ kuss or la Lau ὧδ Lo ὧς la as ls öl ul 8) ΝΟ

1. Haec quatuor verba desunt in A. — 2. A addit ΠῚ: -- ὃ8. A yals. — 4,

addit \5». —5.BW.—6.A a. — 7. A a3). — 8. Deest in A. — 9. Matthaeus, νι, 9.
— 10. B addit ») 3 abe. — 11. B 5. io, 15) ἃ, — 12. „ «τὰ deest in B.

—13.B .,5-.
w
|
3
᾿

il en vit un grand nombre et 6erivit leur histoire, entre autres celle
d’Abou Nofer. Lorsqu'il entra dans le desert, il trouva une source d’eau
et un palmier. Il vit s’avancer vers lui ce saint qui 6tait nu; les poils
de sa tete et de sa barbe voilaient son corps. A sa vue, Paphnuce eut peur |
de lui et erut que e’6tait un esprit. Saint Abou Nofer l’encouragea, fit le |
signe de la croix devant u et r&eita la priere de l’Evangile ainsi congue : |

la gräce divine le poussa ἃ contempler les ascetes, serviteurs de Dieu;

a

Notre Pere qui etes aux cieux'. Puis il lui dit: « Sois le bienvenu, Paphnuce. »
(Quand il leut appel& par son nom, sa crainte disparut. Puis ils prierent”
tous deux et s’assirent pour s’entretenir des magnificences de Dieu, Paph- |
nuce lui demanda de lui apprendre quelle stait la cause de sa venue (dans.
le desert) et comment il y vivait. Abou Nofer lui repondit : « J’etais dans
ΠΕ | un couvent οὐ se trouvaient des moines vertueux et pieux : je les en- |
tendis deerire les habitants du desert, les ascetes, avec .toutes sortes de
belles qualitös. — Soit, leur dis-je; mais qui est plus möritant que vous?

|

j Assurdment les habitants du desert, car nous sommes plus proches du
monde et des gens; si notre poitrine est resserrde, nous trouvons quelqu’ ᾿ς

qui nous console; si nous sommes malades, nous trouvons quelqu’'un qui

" l. Matthieu, vı, 9,
‚>
+

16° BAOUNAH (10 JUIN). 569
als &,) IC Ὁ ns Hl a ν το al oh US U ὁ

Al a U 155 Se AU IE le Gel ia ma wann Le
ee et ὦ τὰ ee
δ΄. τι} 5» εὶς Οἱ Me ai" os de Pa Sul I oo ran.
ee a Al Tea τς οὐ oa οἰ
el de Hl ll IE ee u
st BUN ὁ» ala La Li Ay Sl a gl di ge Ned
DS eu ee Er Eee Ir τ Yü u sy οὐἱ
N! Al ee ey a ul «
BL As ange Kr οἱ 2. ll 3 5 ale U u ee σϑλῶὶ

1.Ὁ al. —2.A Bat 5. τ 3. NS no deest in B. — 4. B addit 2! rest
— 5. οἱ τοὶ desunt in B. — 6. ἜΡΙΣ 2 7B > Ξ. 8. Hera — N. als: εὖ desunt
in B. — 10. A \S». — 11. Deest\in B. — 12. Deest in B.— 13. B Lus.

nous visite; si nous sommes nus, il y a quelqu'un qui nous habille; si nous
avons un desir, nous le satisfaisons infailliblement. Quant aux habitants
du desert, 115 sont priv6s de tout cela. Quand je les entendis, mon cur fut
brule. La nuit venue, je pris un peu de pain et je sortis du couvent. Puis
je priai et je demandai ἃ Notre-Seigneur le Messie de me diriger vers un
endroit oü je resterais. Ensuite je partis et le Seigneur me facilita les voies
jusqu’a ce que je trouvai un saint homme. ἢ Je restai pres de lui jusqu’ä + 1. 228 w.
ce qu’il m’eut enseigne les voies de l’asc&tisme. Apres cela, je vins 10], je
trouvai ce palmier qui donne chaque annde douze regimes; un rögime me
‚sullit par mois pour ma nourriture et je boisl’eau de cette source; il ya aujour-
d’hui soixante ans que je n’ai pas vu le visage d’un homme sinon le tien. »
Tandis qu'ils &taient ἃ causer, l’ange du Seigneur descendit vers eux et
leur donna en communion le corps et le sang de Notre-Seigneur le Messie.
Is prirent un peu de nourriture. La couleur de saint Abou Nofer changea;
il devint comme s’il &tait du feu : puis il flechit les genoux et se prosterna
devant le Seigneur; ensuite il fit ses adieux ἃ saint Paphnuce et rendit
l’äme. Saint Paphnuce l’enveloppa d’un linge qu'il avait sur lui et l’enterra
dans la caverne. Il voulut habiter ἃ sa place, mais lorsqu’il l’enterra, le

εν
A ἐὰν“.

_ 1

ul de. — 16. B he Sal Sa. — 17. B el. — 18. B ölble ei) el

570 SYNAXAIRE ARABE JACOBITE. 112]
Bu) „ll ἘΠ Js) a a 5 3% alt wars al eis ἢ

πὴ ἧτο Perle Pal βὰς
9 ων ya ls 5 Lid dal BY [χα γε τ Saal as ΠΝ
er LE el Οἱ 50} ὃ» dä eV and Da AS II us u
Li, Bez 08 μω το ων! εὐ δ 2 ll ia ὁ aus Sul
egal ul ai oh Miles do I a al Pas ΟἹ Τάτ δος
N σῶν οἱ τ οἱ EN N PO Ar
Al dl μον Ὁ es A la N MU al

.Aaddit\). — 2.B αὐάϊε a ee 3, }.Ὁ9 9} ὦ" De] [0 eh nz 5 4
As " % st er Ss) Ns: Spa galgı - ὃ, τ - ἡ, Bl» S. —5. ἭΝ
commemorationem adscribunt diei 1759 B, Mai. — 6. Deest in B. — 7. Β EN —8. BE
addit ad. -- 9. Also. — 10. Haec verba a με. 3, desunt ἐπ A. — 11. B = u
12. B ἰδὶ.. A addit 3.15 bs pro verbis quae sequuntur usque &&. — 13. Matthaeus, |

[ἢ

xvı, 25-26; Lucas, xvıı, 33; Joannes, xuı, 25. — 14. B ΔΆ! ΒΞ" „oe +

= 005 Sun 25. — 19. B 5. — 20. Baus ..4.}} 955. — 21. Pro his verbis a
= B habet CSS San.

palmier s'abattit et la source se dessecha. Tout cela par le dessein de Dieu
pour que le saint renträt dans le monde et annongät la mention des saints.
(Que leur priere soit avee nous! Amen. ᾿

'En ce jour mourut le saint Anba Latsoun°. Ce pere e&tait des gens-
d’EI-Behnasä. Dans sa jeunesse, ilentra ἃ l’öglise pour communier. Il enter
ces paroles de l’Evangile : « (οἰ qui veut sauver son äme, qu'il la perde,
et celui qui perd son äme dans ce monde la rendra ἃ la vie. A quoi sert a
de gagner le monde entier s’il se perd Iui-meme*. » Quand il entendit cela,

A Be

son cur s’enfllamma, il partit pour la montagne de Se6t&* et il s’adonna
tout entier aux prieres et aux jeünes continuels. Il jeünait des semaines“
de suite. Un ange du Seigneur [αἱ apparut et lui ordonna d’aller trouver |
saint Isidore (Isidoros) qui le revötirait du froe. Il partit vers lui : ce saint |

|
τ. Gette comm&moration est reportde au 17 de baounah par B, Mai. — 2. Ludolf
Batarän. — 3. Matthieu, xvı, 25-26; Luc, xvım, 33; Jean, xır, 25. — 4. Β Achouhab.

|

; 55 Sole Fa Sa dal Is, > εἰ SEE 5)"

[1148] 16° BAOUNAH (19 JUIN). 571

ls

τ μ as 8 ,ι ΟΣ, ΟἹ οἱ ὁ yo στῶν ΑἹ U ee]
ΕΝ Le al ee a ee
MW all an N ἐς ὧξ a) u <b> ss do

En Αι δι» οἱ οἷς > Aue = nn
a al ol ans Pas EV m ds ΑἹ 555. [506 ll, u LA 0
{πε al I PIE" > gell ülel οἷν & a os Beyb Hoya

Bl: 20,2 3 als 8 Us asl> 19, ao 18| τ ὑΞ öl ΤΠ ΘΙ ΤΠ:
1=B eb Sl) —2.B τ —3.B addit ze. — A.Bae „pe. —5.B addit aln.
— 6.B addit sı=, ωϑ ιὖὃ. —7.B ‚Lan NIIT ας -ΞΞ δὲ Quae in pericope| |]
desunt in A. — 10.B ara 7. — 14. Deest inB. — 12. B 6% el addit we. -
18. Pro his verbis a >>» B habet «| St lb ws, Ju is. — 1h. Pro his verbis a
"35 B habet »Δ.» N ESI)> aa. — 15. Pro his verbis a ‚s', „> B habet
Ι - πο τῷ )
ἢ - -- ΡΣ — 16.1 „eb. — 17. B addit ers — 18. B 1345. — 19. Deest
in Β. -- 20. Β „oe „5 «59 ὁ». — 21. Β er

pria sur le ἤρου et les vetements pendant quarante jours et l’en revetit. I redou-
bla d’austörites, puis il sortit pour voir son pöre. Il s’isola et se mit ἃ accom-
plir de nombreuses adorations.

' [Une nuit, saint Pal&mon (Balämoun) vint ἃ [αἰ et Anbä Latsoun le
consola d’une allaire ou il etait tomb& et ’informa qu'il lui etait pardonne.
L’Ennemi s’etant empare de saint Palömon, &tait alle le trouver sous la forme
d’une femme et lui parla d’apres les p£res anciens et qui s’ötalent maries,
et de lindifference de Dieu, si bien qu'il soumit la pensde de ce saint qui
pecha en pensde, mais son relevement fut plus fort que sa chute. Aussi-
töt il s’eveilla de celle-ci et reconnut l’intention de l’Ennemi; il se livra
ἃ des adorations nombreuses et considerables jusqu’ä ce qwil revint A
sa regle premiere]. Il y avait dans le voisinage un couvent qu'il frequen-
tait. Un jour il y passa et trouva le superieur sur le point de mourir; les
freres ’entouraient. Puis il vit les auxiliaires des dömons autour de lui
“et il interrogea le superieur sur son tat. Celui-ci ordonna aux [röres de
sortir et se mit ἃ lui deerire ses pöch6s et ce qu’il avait fait dans sa jeunesse.
Ses fautes &taient grandes. Entre autres choses, il [αἱ dit : « Pardonne-moi,

1. Ge qui suit entre crochets manque dans A.

Su:

ἌΓ

ΘΕΟΣ

ΕΊΣ ΝΟΣ

ΘΕ

572 SYNAXAIRE ARABE JACOBITE. ER er [Π|
UN ὦ Ὁ Il I Hal le 3 Aus is ul
Man ln 1 ut τὰ 1 Ill Bus ΞΡ ΤῸ
ee ae EN U ec Pt

ale se 1: a „bel A Pa la due al a
ἘΠ > Pa ὦ Mol bl N N As ὃ» aus κον
u elle 752 al et
el; οὐ σαὶ οὐ ναὶ Οἱ le x er re
ER Aa Playa lo a Jo Dun Lil N ὡρπειξως os

1.7B sblbs. — 2. Deestin B. — 3. B οὐ. — A. Deest inB. — 5. Badait el υ. δ
- 6. Buy. --- 7. = I — 8. Baddit sau δ. τ 9. B 1. — 10. Deest in B. —
112 B > —.412. B y»- — 13. B «ραν. — 14, Haec verba a _g'> desunt in A
— 15. B 3. — 16. De his verbis a ©) B habet ul)! or "»»)59: ΞΕ ΒΞ] er
ee — 18. B TEL — 19. Pro his verbis a ya! r B Be δ ex us,

layya 1316, ine Bad aa sus er ai a οἱ ΟῚ e, \
ἔξ Je in 5 „UN Bl. — 20. Β μοι λα).

5.
μι.
car }᾽ αἱ fait plus de mal que personne avant moi. Ainsi, quand j’ai demande
la prötrise, comme on ne me la donnait pas, j’allai dans un autre endroit,
et je dis de moi-m&me que l’eveque m’avait ordonne. Je me mis ἃ celebrer
les saints mysteres sans avoir recu l’imposition des mains; je prenais les
corps et je faisais des operations magiques; je pratiquais la souillure;
mon p6che fut plus grand encore : j'eus commerce avee ma mere. Combien
jai fait souvent des actes de magie et de fornications jusqu’ä la fin de mon
temps sans me repentir! Je n’ai aueune bonne «@uvre ἃ prösenter. Je te
demande, ὁ mon p£re, par Dieu, de me mentionner dans tes priöres. » Le
saint Anbä Latsoun se mit ἃ pleurer'. Puis il vit l’äme de ce malheureux
livree aux demons qui la chätiaient avec des fouets de flammes; elle a
ΤΙ
1. B donne les details suivants : Tandis qu’il pleurait, le Seigneur ordonna a

ces auxiliaires de faire sorlir son äme de son corps. Ils l’en tirerent avec une grand
violence.

devenue noire. Apres que le sup6rieur eut dt& enseveli et enterre, le sain

[1115] ᾿ 16° BAOUNAH (10 JUIN). 573

el u Buy Us τὴ BE 3 a 2 Sir Ayo,
ὦ" - IS a ὅς il a "all ze aa SuM Ju 51 Ka
ΠΡ ὦ ἕω dc N οἱ τὰ dal δος εἴων

1. B 383. —2.B “5... 3.B addit oa) Li. — 4. B 22. — 5. B addit
EB. — 6. B ul. Finis hujus vitae sic exstat inB rl ἜΘΟΙο τος Say al,
NN bl ἘΞ ΞΕ πῶ ἡ BERNER |

ΠΝ

ξ ἕω ΕΞ ὩΣ ων] er
Be el 3 ec res, Sal)

we «9 ἘΞΟΊΣΕΙ Sa > ι 5 I, ge 2, Bere τὰ N ἃ) Ast N

ν ) “lu vr) Hin
N a) Ju ΕΙΣ er’) als er en La, ID οἱ > 99 n
el dl, ni hie δομ φ}} Se se οἰ

2} we ωὉ SE oo Ἢ δ! «1 und op)! ὩΣ Je ΙΔ» Je nr! b
= ala), RE) ὃ» 49] “ a) yio N -} οϑ DE as Wb SIT,
eo οἷς τ" nr λ63. al er 95 5 & FD unse. I ἘΣ la, Sa)

τὸ ἀπ. N e’ a) Be ἰω EUR rn Ne) Js N Ak) Ile; AR N! sh

ἀπ τ:

se rappela la supplication et reflechit a la parole de l’Evangile : «1 n'est

as de plus grand amour que de se sacrifier pour ses amis »'. Le saint continua ἃ
1

se chätier de toutes les facons:; il implorait le Messie au sujet de l’äme de
ce pecheur : le Messie et ses anges lui apparurent et l’informerent qu'il
ne lui serait pas pardonne, car c’est un Dieu juste; il ne favorise pas celui
qui n'est pas digne de bienfaits et il ne chätie pas celui qui ne mörite pas

1. La fin de l’article dans B est ainsi concue : ]l trouva une citerne dessechee : il
resta prosterne aupres d’elle pendant quarante jours, tandis qu’il implorait Notre-
Seigneur le Messie pour l’äme de ce malheureux. Un ange vint lui dire : « Anbä Latsoun,
le Seigneur te fait dire : Ne te fatigue pas ἃ cause de ce malheureux, car je ne lui par-
donnerai pas. » Ensuite le saint se tint debout sur un rocher qui avait une arete comme
le tranchant d’une epee. Il ne cligna pas des yeux pendant quarante Jours, si bien que
ses prunelles versaient du sang ἃ cause de son manque de sommeil, implorant Notre-
Seigneur le Messie pour ce malheureux. Puis il se jeta sur un rocher et se fendit en deux
en disant : « Je ne cesserai que lorsque le Seigneur aura eu piti6 de l’Ame de cet infor-
tune. » Le Seigneur fit revenir l’äme de ce saint et un ange vint ἃ lui avec ces paroles :
« Ne te fatigue pas, car le Seigneur ne lui pardonnera pas. » Le saint s’attacha ensuite
les mains et lespieds avec une corde de fibres de palmier et se suspenditä unarbre latöte
en bas, si bien que le sang [αἱ sortait par le nez et la bouche et il rendit l!’äme. Un ange
ἄπ Seigneur le delia et lui renditla vie et lui dit : « Ne te fatigue pas; Dieu ne lui par-
donnera pas. » Puis le saint se jeta dans le fleuve, et dit : « Je n’aurai pas de repos jusqu’ä

PATR. OR. — Τὶ XVII. — F. 3. 40

Mn re

-

SYNAXAIRE ARABE JACOBITE. _ BG ἢ

574
ὧν οἷν we Vin wald με a I a ee ΟΝ Ἶ
-L SR.

Ag beit alle u κοῦ οἱ al na

%

BBECIEHEN NEL FE. Po, PIERRE RR
nn 5.2]. Ν yes era sl! u! 3) 1 ob, rs! AR) τ ἘΞ

e . Ὡς . m 5 = N ἡ
Bis re) KeN! ἘΣ N Js! I» EARG| 23 ur he υ Lux ἃ) δ᾽ Εἰ
ἘΠ ae -.- Brom:
u» ΝΟ 9 er ἰμῶξ ur) Spas oy) 7 x sl"! Sr 3. a «3 δ
eh τ ae ἐς ας ον LE N, N οὐ

᾿ ΠΝ ΓΝ \ ? εἶ Ξ ]
„| 2 Sa! na, we οἱ ἜΧΟΙ Ass =) ω u) el a.
Ber) ya σὺ er Is N ©) ΕΞ λυ se u) ER] u
Je ur eh σ Kireer 5) N ὦ» Φρρφ ne! Bun ve

AUESIE 5.4} 3 |,» AN Jen RE 9:0} SER | De
- ee ΟΣ [τς \ Ὁ [8 EZ VE) Je ῇ ἢ

JS year ei ha Jo) SS
BuN REN) Al 32 | τευ] -ο»ἱ ον ua RER

κε ὦ

Se ni, Nas ἀρὰ

=.

\d de nombreux temoignages furent accomplis alors
de ce p6cheur devint de
corde, mais qui serait

n4
la mort sans mon frere, les crocodiles me mangeront, mais mon äme n’abandonnera
er. » Lorsqu'il fut enfonce dans l’eau, il fut sufloque et mourut,
a vie, lui apparut, lui donna le salut et lui dit :)
cette parole qui est dans le sain!

les chätiments. (Quaı
qu'il l’implorait, le Seigneur ordonna que l’äme

la poussiere qui n’eprouverait ni chätiment, ni miseri

pas mon [rere dans l’enfi
Nötre-Seigneur le Messie lui rendit 1
« Tu (65 fatigue, ὁ Latsoun mon £lu, et tu as accompli
mais j’ai jur par mon essence que je ne lui pardonnerai pas et quil ne)
verrait pas la lumiere de la vie; pourlant A cause de tes peines, j'aneantirai son äme)
et elle ne sera plus en enfer. » Puis il la fit comparaitre et l’aneantit avec sa main en)
disant : « Cette äme n'est ni pour la vie ni pour la mort. » Quant au saint, il se pros-|
terna ἃ terre devant le Seigneur et le loua en reconnaissance de ce qu'il avait tire cette]
ι trouva les habitants qui eelebraien!

!

Evangile,

Ame de l’enfer. Ensuite, il alla un jour dans un payse
le Michel (Mikhäyil) un mereredi et qui communiaient des le matin. Le sainl

la fete «
des tömoignages tires des livres purs, ἃ savO

leur reprocha leur action et leur apporta
que le mereredi et le vendredi sont deux jours de jeüne comme le grand jeüne des
quarante jours; et quil n'est pas permis de le rompre sinon pour une maladie ou pour
la Nativite et le Bapt&me. A partir de ce jour, ils ne le rompirent plus le jour de la fete
hel. Quant au saint Anbä Latsoun, il termina sa noble lutte, mourut
dans une belle vieillesse, alla vers le Seigneur qui l’aimait et obtint la royaute avec les
saints. Que sa priere et ses benedictions soient avec nous et avec le pauvre copiste! Amen.

de l’archange Mic

»

[4111] 17° BAOUNAH (11 JUIN).

en us a as Y, Lie Ju y
8 zeit A πὰ οἱ eb δ᾽ ὦ EN eK ES ziel

Gel la

a Ka SALLY Ib las il ΟὟ ie 5
5 LE DACN EAN »» οἱ ὅσος, as Aal Ko al ἢ ΠΤ
Sr Re Ὁ ΟΥ" Jc By u Οἱ ΟὟἹ μας ως τ» el
le οἱ! u Yin ds AN μὲ δότω» meld ἀμ ὁ

en ὁ al) O8 #1. 220 w.

1. A pro die 18 nullam praebet commemorationem, hanc vero adscribunt diei 18 B,

Mai; deest in Ludolf. — 2. Haec qualuor verba desuntinA. — 3. 5,80 or? deest in B.
— a. Baddit I. — 5. A o,lb. —6.B addıt (4}}. — 7. B addit sax.

comme toute poussiere. Le saint loua Notre-Seigneur le Messie pour la
elemence qui lui avait fait delivrer ce malheureux du chätiment.
sa lutte fut accomplie et son eflort termine, il mourut en p
intercession soit avec nous! Amen.

Puis, quand
aix. (Jue son

DIX-SEPT DE BAOUNAH (44 juin).

' En ce jour mourut le saint pöre Damien (Damyänous), patriarche d'
drie (El-Iskandaryah) (570-603). Depuis sa jeunesse, ce saint etait moine dans
le desert * de Seete (Cheihät). Il resta seize ans luttant et servant Dieu et fut + ᾿
ordonne diacre dans le couvent de saint Abou Yohannes. Puis il all
‚ vent de Banäroun, c’est-ä-dire le couvent des Peres, ἃ l’Oue

Alexan-

229 v%,
a au cou-
st d’Alexandrie, οἱἱ
Il mena la vie des ascötes. (Quand notre pere Anbä Pierre (Botros) [αἰ slev6
au patriarcat d’Alexandrie (564), il demanda quelqu’un pour ötre dans sa

cellule afıin de l’aider et de le conseiller dans les affaires de Eglise. On lui

deerivit ce pere et l’opinion fut unanime sur son compte. Il le fit venir et

1. Cette commemoration est reportee au 18° de baounah par B, Mai. Pour le 18° de

Baounah A ne donne aucune commemoration; elle manque dans Ludolf,

nn

576 SYNAXAIRE ARABE JACOBITE. [1118]

ον στ ee ὡς, οἱ «ὦ. χθ
‚Je MälLyl οἷν. οὐ] θυ οἱ Θὰ N πὶ δ el (δ ab Aust
ας μῶν N ES Ulm οἱ Ps &- PUS 5. vu
a a Nee Jul ὦ» ὁ Ui Be Na. AU cl üy& 156
PER PS u Lu zeL 6 u Da Je be BES δ
38 sd N οἱ ah als Et δ
05 Rees συλ ds Ui ae dh in ὃς all ον os ἀν ἡ ὁ
GE Ay At is δ dr Mali ale er oe

r
de Bisys sl „YA, ln Wi SYS als

A) 0
1A „les; B addit were LS. ΞΞ 8 ie von Is! deest in B. —4.B «(αι
Wula)l,. ΞΘ ΚΣ ΞΞ 1 oe: | up deest inB. — S- B Bye. -- 08 Β

ee Ἵ

“"-

1 br B 3.

δοῦν Ξ 10.4.8}. - 18 er. 15: Dessen τον Α Pi — 14.A Sal.

lui demanda de rester pres de lui. Il accepta et mena une belle vie dans la
cellule du patriarche. Chacun l’aimait. Lorsque notre pere le patriarche
Anba Pierre mourut (570), les &vöques furent tous de l’avis d’elever Damien
au patriarcat. Il mena une vie vertueuse; il lisait assidüment les livres des
t des Psaumes et les envoyait dans toutes les villes. Il y avait]
dans le desert de lascete, le desert de saint Macaire (Maqäryous), des
hörötiques de la secte de Melitos qui buvaient du vin A plusieurs reprises |
pendant toute la nuit οἱ ils communiaient, pretendant que le Messie —|
ἃ lui! —avait donnd ἃ ses disciples deux coupes : la premiere pour

t
᾿

Ceei est mon sang et la seconde pour laquelle 1
ἃ leur erreur et leur faute. Il leur fib!

Epitres 6

gloire
laquelle il n'avait pas dit :
’avait dit. Saint Damien leur demontr
a premiere coupe correspondait ἃ Ja Päque ancienne, qui stait
un sacrifice dans l’antiquite, et que les regles interdisaient de goüter quoi que)
füt avant d’avoir recu l’Eucharistie. Un certain nombre d'entre euXx
renonca ἃ son erreur; ceux qui n’obeirent pas furent bannis. De son temps
mourut Thöophile ( Täoufilos), patriarche d’Antioche (Antäkyah), ἃ 88
sainte Trinite, mais

voir que l
ce
place on nomma un heretique qui ne eroyait pas ἃ la

qui disait : Dieu est un et on ne peut faire des röserves en mentionnant
ses qualitös essentielles et sternelles. Lorsque sa lettre arrıva ἃ notre pere

17. ΒΑΘΌΝΑΗ (11 JUIN). 57
EN IR Je τ Ὁ οἱ δ σον αν zn Ih ai SM 5
τὺ: τα ὁ 5. Ar χὰ 56 ον U Een A, Pal
hä Us 5 acc sad 1 εκ Ays Y U Ws ol ul An
El de ΑΝ ey U 7a al Ueli 9
ne eig Ai El an I ὁ. Ära ὥρια! Fall ALT An U, La
las hol gan Sr ΟὟἹ 3b 8 Je id lee a ΟἹ
Bd εἰ ρ ὦ od A u Pd else we) Max
ὠσὶ ὦ 15 Me Τὼ ir, Wi Pi
1. DeestinB. — 2.B).— 3.B = — h. Deest in B qui habet la ἢ: ἘΞ
5. Deest in B. — 6. Deest in B. — 7. B addit In. — 8. Deest in B. — 9. B
uw 3. —10.B Var —11.B zul: — 12.B sl, —13.B εὐ \kel,, deest in
B. — 14. A BRAD — 15. B Üob. — 16. ifo deest in B. — 17. Deest in B.

Damien, il la lut et s’aflligea qu’il n’eut pas parl& de la sainte Trinite, indi-
quant qu’il ne convenait pas de la mentionner. Cela fut penible ἃ ce pere. "Il
Τα] &erivit une lettre ou il lui exposait que Dieu, quoiqu'il soit certaine-
ment un dans sa nature et son essence, est decerit en trois personnes, qu'elles
sont essentielles et eternelles, sans augmentation de nombre. Il l’appuya
du t&moignage de nombreuses paroles des saints et de preuves theoriques
6tablissant n&cessairement que Dieu est une Vie et un Verbe essentiels,
᾿ qu'il ne peut exister sans eux. Quand la lettre, pleine de charite et de foi,
arriva au patriarche d’Antioche, les tönebres de son intelligence ne le
quitterent pas; sa science fut incapable de comprendre les explications de
la lettre; bien plus, il s’affermit dans son infidelite. Le saint se separa de sa
eommunion et ne laissa personne de son troupeau le mentionner dans une
priere ou le saint sacrifice pendant vingt ans jusqu’ä ce qu’il mourut. Puis
notre pere Damyanos continua ἃ correspondre avec ses fideles, les gardant
et les exhortant pendant un espace de trente-six ans. Ensuite il mourut
dans une belle vieillesse vertueuse et agröable ἃ Dieu. Que sa priere soit avec
nous! Amen.

rf. 230,7

2 fe 230,72,

BES APr,

“φᾷ ον. “οὐ BEE

of

230 v°.

578 SYNAXAIRE ARABE JACOBITE. [1120]

ESP σὲ οὶ Ὁ

Ude a Ne ar a er 2 a
N Ss ὁ. Gl si. 3 EBEN IE el a
a N al en 06 la sy il Ma Saal Fon DE σὰ,
851 Yo Tal as ὦ 4 ὐῶ ar ol al IL F rl se σοῦ,
NE u a5 ὁ le Ps Abel u ὦ. ὯΔ abel ὁ Ἰνὼ Zi
a lab Eu > re a ἀοδὶ Mia; 5) 20

Se τοῦ: a Pr Er a ον u „> 2% =

saäle ls Well nen m Amel κε Aa bus I la, Διό Sul
1. Pro die 18° Baounah, ef. p. 1117. — 2. Haec quatuor verba desunt ın A. — 3. 5
25 A a — δ. Blomsal. — 6. Eu — 7. B addit ς). — 8. A Iaalı
(I - .
— IB 22102 B addit ἃ. — 1. Bas 3. — 12. Bl». —12. A sl. _
11.A she. — 15. Deest in B. — 16. A a »». — 17. A ermel.

DIX-NEUF DE BAOUNAH (43 juin).

A pareil jour saint Georges (Djirdjis) le jeune mourut martyr. Au temps |
des Musulmans, il sappelait Mozähim. Le pere de ce saint etait un Bedouin
musulman qui avait &pousd une femme chretienne de Damirah el-Qablyah.
il en eut trois fils dont ce saint qu’ils appelerent Mozahim; il allait ἃ
l’öglise avec sa möre et avait de l’afleetion pour les chrötiens. Il lui demanda
de le faire communier; elle lui dit : « Personne ne peut communier 511
n'est baptisd et pur. » Elle lui donna une bouch6e d’eulogies qu'il trouva
douce et qui fut dans sa bouche comme du miel. Alors il se dit : « Si cette
bouchee qui n'est qu’un pain qu'ils se partagent entre eux a un tel gout
dans ma bouche, que doit &tre (Eucharistie? » Il desira devenir chretien.
Quand il fut grand, il &pousa une femme chretienne et l’informa de son
. dösir. Elle lui conseilla * d’aller se faire baptiser. Il alla dans un couvent du
esert. Mais son histoire se r&pandit et on eut peur. Il se rendit ἃ Damiette
Damyät), fut baplis6 et changea son nom en Georges. Les Musulmans le
reconnurent; ils le saisirent et le chälierent; il s’&chappa et s’enfuit ἃ Safat

ε 19° BAOUNAH (13 JUIN). 579
Be u al Bi A Ta a ε
Lu ol a and is οἱ se Er so 3 al ey
Il Ins Bas oe ὡς ta ul u A υνμλο
LEN Ngsl Ude Sy HN ὁ» un οἷο as χρῶ du οἱ υιῦ
lan Myaäcy ag ügeludl 4 „ab Le sn zu as ΑἹ Ile nid ὄ δι
ei αἰδοῖ» da N TE er de ae en μὸ ϑϑλὰ
al AI las Sl a Al gl a ol κὰν ὁ Ad οἱ ala) air ἀρ)
u = ee al ya
Τὸ 1.1.9. ll “Ὁ gel Il 1 08 ὦν δῦ a ὁ ΑἹ ale) aljay
ΠΡ ll 5 se ln, Las Iykiy gas old ob Pan) oa οἱ
U: su 3 5} a Er UL N IS ae a I

12 B 8: — 2.A wol. — 3. Deest nB. — 4. Β ὥὄγρϑ. —5.B en, ΞΟ B
we. SB ΟΣ Ἵ 385 Deest in.B: - ὃ. Braddit ἃ, 10: Deestim Β' —
E- B er — 12. u}. — 13. Haec verba a (εν desunt in A. — 14. B hohl. ΕΞ

Abou Touräb. Il y resta trois ans. Quand son histoire fut connue, il alla ἃ
Qatour et servit l’eglise de saint Mari Georges, puis il revint A Damirah.
Les Musulmans l’apprirent et le livrerent au gouverneur. Sa femme qui etait
ehrötienne l’empöcha de le chätier, puis il l’emprisonna. Les Musulmans
s’attrouperent, briserent la porte de la prison, frapperent le saint, lui fen-
dirent la tete et le laissörent entre la vie et la mort. Lorsque les chretiens
vinrent de bon matin pour l’ensevelir croyant qu'il etait mort, ils le trou-
verent vivant. Les Musulmans firent venir des t&moins, constituerent un
tribunal et le menacerent, mais il ne renonga pas ἃ ses sentiments. 115 le
suspendirent au mät d’une embarcation; puis le qädhi l’en ΠῚ descendre et
jeter en prison. Sa femme le fortifiait et lui enseignait ἃ croire que tout
ce qu’il &prouvait venait de ses p&ches, de peur que l’Ennemi ne l’en privät
quand il s’enorgueillirait d’etre comme les martyrs. Puis, une nuit, l’ange
du Seigneur lui apparut, le fortifia, le consola et lui apprit que le lendemain
on lui couperait la tete. De bonne heure, les Musulmans vinrent trouver
le gouverneur et lui demanderent de le faire ex6cuter. Il permit qu'on
le leur livrät et qu’ils en fissent ce qu’ils voudraient. Ils le tirörent de prison
et lui trancherent la tete pres de l’öglise de l’archange Michel (Mikäyıl) ἃ
Damirah. Ensuite ils mirent le feu ἃ son corps. Il resta toute cette journee

ΘΝ ee

᾿"

= 2

6231 1%

Δ 2alıTe,

580 SYNANXAIRE ARABE JACOBITE. [1122]

“5 ὁ δ ui ash ah ar ἕν. oe a ρϑι
Gel Pine 5% aeläs Lö mans I Sb καὶ US ae Is dl οἱ

1,4 Nas 35 Kay) Las ua ςς.}}} > «9 8.εἰδ, Br) ᾿ τα | asy!

en Doris! Ba 0 20 one in Yan ER ὁ" τ

ΒΝ ΤΩΝ “ὦ RE ἫΝ Ὡς 52 3% 2 Fee ἐπι en r "4
se 5 X N ALL eo 3 MI τ ya u

1. B 8. — 2. B Sala. — 3. Deest in B. — ἃ. B addit .»». — 5. Deest in ἘΝ
— 6. B addit... Sr 7. Haec commemoratio deest in Ludolf. — 8. B Ra. Ἶ
9. Deest inB. — 10. B addit Jet. — Beh. — 12. B bb. ΞΞΞ 19: Deest
in A. — 14. B Sal. — 15. B „ab 3. — 16. Deest in B. — 17. B sl. ταὶ
18. Haec verba a \s\s desunt in B. — 19. B Bar — 20. B Ge Zr B ul.
— 22.A um. — 23. Haec quatuor verba desunt in B. — 24. Haec verba a -ν

desunt in A. y

et cette nuit, le feu allume sur lui, sans &tre brüle. Puis ils plaeörent son |
corps dans un panier et le jeterent dans le fleuve. Par une intention de Dieu,
il aborda pres d’une ile. Sa möre le guetta, le recueillit, Vensevelit et le |
cacha dans sa maison pendant un certain temps. On lui batit ἃ Tanbouah une |
glise οὐ l’on placa son corps. (Que son intercession soit avec nous! Amen.

'En ce jour aussi eut lieu le martyre * de Bchai Anoub qui signifie « or |
de dorure ». Ce saint 6tait du pays appel&e Bäbänous, du diocese de Damiette |
(Damyät), d’une grande famille. Il ötait soldat de l’arm&e de Cyprien (Qabrya= |
nous), gouverneur d’Atrib. Il y confessa Notre-Seigneur le Messie et fut trans-
porte ἃ Antino& (Ansind). Lorsqu’il comparut devant le gouverneur Arien
(Aryänä), celui-ci le menaca beaucoup et, comme il n’obeissait pas, il lui
fit subir de nombreuses tortures. A la fin, il ordonna de lui trancher la
töte. I1 sortit, suivi d'une foule nombreuse de gens de la ville, parmi les-
quels “tait un gardien de lions appartenant ἃ Arien le gouverneur. Il avait |
avec Jui deux lions charges de chaines; l’un d’eux s’clanga, brisa sa chaine.

4
᾿

τς Cette comme&moration manque dans Ludolf.

armen

|
|
|

vr.

[1123] 20° BAOUNAH (14 JUIN). 581

ll ge ur Il ll N ee! Θὰ
En τι τοῦ τς Aa aa | ον ὦ Fall u ua

9

Gel
DEE are Eee 27

Er 06 Ga ae ee ed ὁ

ed le rg el ol
ΕΞ I Ma u ud IN Plane ὦν Sul ὁ ὁ lb 55
SE ch 555 1, 0 Bell u a οἷ Js A Pu ὦ Je

1.B ei. — 2. B ga. — 3. Deest in A. — 4. B addit N} I. — 5. Mai
addit commemorationem δ. Archelai. — 6. Haec quatuor verba desunt in A. —
7. Deest nA. — 8. A ya. — 9. A Lbl. — 10. Deest in B. — 11. Deest inB.
— 12. AI. — 18, B eb. — 14. BN,.

Un ange du Seigneur arriva, enleva celui-ci (avec le lion) au-dessus des
autres et s’envola avec eux jusqu’ä ce qu’il les apporta dans la ville d’He-
liopolis (‘Ain ech-Chams); le saint avait les yeux bandes et ne savait ou il
etait. C’est la que s’accomplit son martyre. Que sa priere soit avec nous!
Amen'.

VINGTIEME JOUR DE BAOUNAH (44 juin).

A pareil jour mourut le grand prophöte Rlisce (Elicha‘). Ce juste ὁ αὶ!
d'une bourgade d’Israöl nomm&e ‘Almout. Le nom de son pere &tait Josaphat
(Youchäfät), ne ἃ El-Djaldjäl. Il servit ensuite le prophete Elie (Ilyäs) et
lui etait excessivement obeissant. Quand le prophete Elie fut enleve
au ciel, il alla avec lui jusqu’au Jourdain (El-Ordonn). Lorsque Elie lui dit :
« Demande-moi ce que tu voudras », il ne demanda rien des royaumes de

1. Mai ajoute la commemoration de saint Arch@laüs.

gl VS.

7.6.2313?

. passait pres de quelques jeunes gens d’Israöl et qu’ils se moquaient de lui, * il

582 SYNAXAIRE ARABE JACOBITE. aa]
üeln ὅσ 03, tl AUS I de zelas le PA ol τ
le μὰ] ὦ I el Ya Tl oe el Ὁ ΩΣ
5) 5 all Sally σεῖς Mas ol ey Sal Mesa a Ὁ ἀν ρῶς
ὦ] καὶ 5 ὁ au lo! ὦ Al all (sol 31 ἂν] es a a
ehe Ὁ Hoya Pa a ee a Ich
le Sgme ἰρὴν a ger Ὁ, δὲ las Il ΚΟ πὸ an ὦ Το κοῦ
Et hles Pl ic) Bis, u ie Sl Se en
᾿ KANN es le SE U wi Mel Palo ἢ» Ὁ Ἢ ans 20 Lo
Ey ὁ Brass le Als ale a οἷ Tag ll 5 ὩΣ ΟἹ Sala

AB un: — N TS) — 3, Pro Js sele B habet sich Us!

= ae
ἦς, Haec verba a 9 desunt in B. — 5. A, Β Lt, —6.B 349. — 7. Pro
his verbis a RR A habet N ΟΣ τ δ: A er B Is, ἘΞ τ
le). — Al. Blu. — 12. Deest in B. — 13. B LS. — 14. A ω55»,» —
15. B eSel,. — 16. Β λων — 17. B bpb. — 18. B ya. — 19. B 5]. Ὁ
20. no εἶ deest in A. — 21. Β Ula=. — 22. A eb “u. το 23. Deest in B.
— 34. B ax, — 25. B Be δ». — 20. lab. — 97. A δφ.552. — 28, B SS.

ce monde ni de ses tr&sors, mais il ui dit : « Que l’esprit qui est sur toi |
soit double sur moi. » L’esprit d’Elie descendit double sur lui. Il fendit le
lleuve et le traversa. Alors qu'il passait pres d’une ville qui etait Jericho |
(Ariha), les gens se plaignirent ἃ lui de la salure de leur eau; aucune |
moisson ne poussait : il prit un saec οὐ il mit du sel et.le jeta dans la source |
qui s’adoueit sur-le-champ : il employa ἃ dessein du sel pour montrer ἢ
grandeur du miracle, puisqu'il remediait A la salure par le sel. Tandis 4α

pria contre eux et des ours en devorerent quarante en un instant; une
femme de Propuete se plaignit ἃ lui que son mari 6tait mort, charge d’une |
dette, et qu’elle et sa fille &taient arröt6es pour cela. Il lui ordonna de romplir
d’eau tous les vases de sa maison, d’en prendre d’autres chez ses voisins |
et de les remplir; puis il pria sur eux et chargea l’eau en huile er
l.a femme les vendit et paya ce quelle devait. Il pria pour la femme sterile; |
elle mit au monde un fils. Quand ce garcon eut grandi, il tomba malade et
mourut. Le prophete se coucha sur [αἱ et il revint A la vie. Lorsque No‘ män
le Syrien (Es-Sorydni) vint le trouver et qu'il le guerit de sa lepre, il lu

; 4599. —6.A je. — 7. Haec duo verba desunt in B: — 8. Β

᾿ς [1125] 31° BAOUNAH (15 JUIN). 583

sl > ὦ bist Edel ὦ ὅτ Yl Id (59. ὦ» ὁ" δῦ
Sy κὐϑ a ai ae ei el PN μοι ΟἹ ὁ. ὼς, 5. Se
ὁ» ὦ nina „E35 οἱ on al en bi N ae ME Jah μά
lin & gl Lil as μὴν ale Pa a ae les il Ὁ ὁ 22.
δ el ee ln Yun a hl ol ὁ. ἡ
γ᾽ A A bein ag ir Al ὁ aa ll 509. 09. ὅν |

Sp las

Ya ὧς 89 El lo ae

de Bir, Pos 1 I Ay τα ae! el a ὦ ὁ

4 B on 5. - 2. AS Il. — 3. B addit Is, — ἃ, Deest inB. —5.B
De. — 10. Haec quatuor verba desunt nA. — U.B 4}. — 12. A ἘΞ
-- 13. A μοί».

apporta des richesses considerables et des vetements brodes d’or, il n’accepta
rien. Son diseiple s’enhardit et en regut en cachette; le saint pria contre
lui; il fut frapp& de la lepre, lui, ses fils et toute leur posterite. Il transforma
en un jour une cherte excessive en un bon march& extröme, et il fit beau-
coup de miracles outre celui-ci. Lorsqu’il mourut et qu'il fut mis au tombeau,
des gens apporterent un mort et le placerent sur lui, ce mort revint ἃ la
vie et les suivit en revenant chez lui. Il prophetisa pendant le r&gne de quatre
rois : Joram (Iouräm), Ochosias (Akhäzyä), Athalie (Atälyah) mere d’Ocho-
sias et Yägher fils d’Ochosias. Il prophetisa plus de einquante ans et
devanca la venue du Messie d’environ huit cents ans, il s’endormit dans la
mort avec la paix. (Jue sa priere soit avec nous! Amen.

VINGT ET UNIEME JOUR DE BAOUNAH (45 juin).

En ce jour a lieu la comm&moration de Notre-Dame, la mere de Dieu
dans le sein de qui &tait le salut d’Adam et de sa posterite, et des öglises

584 SYNAXAIRE ARABE JACOBITE. - [1126]
Su sus de τό οὐδ δ» ul a dl de UST οἰῶ» sr Οἱ
> E ὩΣ Ἶ τ A ei = \ail δὰ & 2 W a ER a _
+. BR: eo ΤῈ "59 ὦἱ ΓΗ ἢ δ) 535 y ws τις yo Er N
SE ,5 5. ll N > slail ung χρυ, Me ale > All DL ur
Er ee Ne de ρὸ ὦ» Ὶ
κ᾽ ΤΑΝ οὶ μοι οι ὦ οἱ ὁ ΔΝ 05. Ἰλὰ οἱ κεν ρας οὐ
N rl ὁ ὧδ λίτραι οὐ δ Οὐ ee
LA nl ol da oe er she lei all ολι6

glas AR öl ar e ri rn die 5235 «ν Sl Be wol
sl)! En s 65} ᾿λὰ ὡ ὅλ as 3 εἰ Υ τῇ 2 ὧδ Be) PT) '

1.B ua: -- 2. ΒΒ τθος —u0: οἱ ls) deest in B. — 4. A u — Ὁ: A lal.

eonstruites dans tout le monde sous son invocation. La premiere fut bätie
au temps des Apötres dans les eirconstances suivantes. Apres que Paul
(Boulos) et Barnabe (Barnäbd) eurent annonce l’Evangile aux nations qui 3
se convertirent par leurs mains, n’ayant d’autre endroit que les maisons
pour communier, ils demanderent ἃ Pierre (Bolros) et ἃ Jean (Youhannä) la
». permission de construire des &glises. Ceux-eci les avertirent * de ne rien faire

que par le conseil de Notre-Seigneur le Messie. Bien plus, ils preserivirent |
au peuple un jeüne d’une semaine avec des prieres et des supplications pour |
quil leur fit connaitre ce qu’ils devaient faire. Le jeüne termine, le Messie
parut et fit venir tous les apötres de tous les pays sur un nuage dans la ville ;
de Philippes (Filbäis) oü 6taient Paul et Barnab& et leur fit connaitre que |
c est un jour de r&jouissance celui ou on bätira des öglises sous l’invocation
de sa mere. Puis il les emmena ἃ l’est de la ville, traca les limites de |
la construction et la force du Seigneur etait avec eux : la pierre s’amollissait
entre leurs mains jusqu’ä ce qu’ils eurent termind ses vases, ses autels et |
ses tentures. Ensuite le Seigneur imposa les mains A Pierre et l’ötablit |
pontife supröme de la terre habitee. Les cieux et la terre pouss£rent A trois-
reprises le cri : « Il en est digne! Il en est digne! Il en est digne! » IL |
leur ordonna d’accomplir le saint sacrifice, de faire communier le peuplalßl

!
et de lui recommander que personne ne fit euvre de ses mains en ce jour

1127] 21° BAOUNAH (15 JUIN). 585

ως ΚΘ ἡ US gas Is ame N Ne nn ie nic
il σαν ὁ ES AN le LS l (2
Asyl Polly el a a ὁ N ταῖν μοὶ ee ὦ ὡς
aus u al ci ie at ee u ο
N AAN Pain NT IS Je se N
ag Gau Iely να]. ER Ama το ar as Is Lu Lin ὁ
15 ale μα. gan Hllel) τοῦ ἀξ 8... a οἱ Il 7 nal
IK " all IAE ὁ. Al αν ale ga Y Ol Sin ll ὁ Hall a Qi
El Le N a ee Mose Da ge ur sel χ ἡ
El, en ci N ee rs ls le el
Sl Iris ih a τ ἰρῤο (28) Way ὁ 5} ME Al age

1. Deest in B. — 2. Deest in A. — 3.B lbs. Fr BeNe, 5 B si --
6. Deest in Β. — 7. B addit lb. --- 8. B «» λ)), — 9. B ee ee

10. B >: — 11. Deest nB — 12.B \33;. 39. — 14.B a

qui est le 21 de baounah. Puis il remonta au οἷο] avec une grande gloire.
A partir de ce jour, tous les saints apötres se mirent A construire des eglises
sous l’invocation de la m&re de Dieu. De meme au temps de Basile (Basilyos),
evöque de Cesarse (Qaisäryah), lorsqu'il construisit une eglise sous l’invoca-
tion de la mere de Dieu, ἃ pareil jour. Il chercha une tablette pour faire
peindre son image. On lui parla d’une qui existait chez un riche, mais il
ne la demanda pas. Quand cet homme l’apprit, il ne la lui pr&senta pas,
mais il dit : « Mes enfants sont ‚plus dignes de cette tablette. » Puis il
blasphema contre l’öglise de Notre-Dame; les paroles dtaient ἃ peine sorties
de sa bouche qu’il tomba mort. Ses fils eurent peur et presenterent la
tablette au saint avee beaucoup d’or et de pierreries en lui demandant de
pardonner ἃ leur pere. Il la prit et la donna ἃ un peintre pour qu'il y
reprösentät l’image de Notre-Dame. Mais la nuit, la Vierge pure [π| apparut
et lui defendit de peindre sur cette tablette, parce qu’elle provenait de
linjustice. Elle lui enseigna * un endroit oü 6tait une tablette rouge, portant
son image et celle de deux vierges ἃ ses cötes. Il alla ἃ l’endroit qui lui
6tait indique, trouva la tablette, lapporta ἃ l’öglise avec joie. Elle indiqua
aux gens l’emplacement d’un temple οἱ staient deux colonnes pour les placer
devant l’aradion et poser sur elles l’'image. On partit et on les apporta. Les

ἘΠ 232 v°,

ΓΝ
ων,

hen

2 % a ΕἼ

"αὐδὰν ne ne u ek u E an Je ἝΝ ΩΡ"

|

Pa N Rue

586 SYNAXAIRE ARABE JACOBITE. r [1128]

Po du ge Al ib νον} a ll lass οὐδ Ὁ Jos BrFE
N λένε εἰσ ον ὁ ἰῷ ρῶς οὐ ar ne
ὁ al il οἱ Az ch el κ᾿ 0» ὁ ὦ ἐν,
el I Se Ye ὃς ἰῷ Puh del Puh aus ΩΝ,
δ» A ι.. τς Be a ds Ta an en az el
lag So ΔΝ Mel, ol Ess AUS a el rer Tr
ταῖν nr ἴω IE pc a ln I a AN Eh νεῖν» Mal 28
τ ee de HE, οὐ kb, Me VW as Hl LE -ὐὐν

ὠσὶ Pal ὦ» Ueli La 38 Yaelas a el a

να much erh te

u ee En (ὦ

. is A. — 2. Deest inB. — 3. A δὺ RB τ N
1 Ἔξῷ A eest in Er Gi pen
— ὁ. B „but, — 7. Β any. — 8. B erzlsd. — 9. B alas. —10. A ul, —
1:B 8] κὶ — 12. Haee verba: a u ΝΣ desunt in A. — 13. B 1
— 14. B Lsb.. — 15. Pro tribus his verbis B habet & BES, basis) RUE TE

Ἐπ τς [ἢ

magiciens voulurent l’empecher, mais Dieu les rendit impuissants. Les
colonnes furent places devant l’aradion et le Seigneur fit jaillir de dessous
elles une source d’eau qui delivrait de tout mal quiconque s’y baignait. De

meme, il coula de limage une huile qui guerissait les maladies : ceci arriva
le jour de la consecration de l’eglise, le 21 (de baounah). Il arriva qu’une |
femme se baigna dans l’eau et devint l&preuse. Basile la fit venir et |
l’interrogea sur son allaire. Elle lu raconta qu’aimant le mari de sa sur, a
elle avait empoisonn& celle-ci et epouse son beau-frere. Le saint lui dit |
« Tu as commis trois grands pöches, mais repens-toi devant le Pere, peut-etre ἢ
te pardonnera-t-il. » Mais la terre s’ouvrit et l’engloutit parce qu’elle avait
ose penetrer dans l’eglise de sainte Marie, mere de Dieu, en &tat d’impurete.
Ge jour devint celui de la commemoration de sainte Marie, mere de Dieu. 7
Il convient que nous c6lebrions en son honneur une fete spirituelle, car
c'est par elle qweut lieu le salut de la terre habitee. Heureux et encore
heureux celui qui s’occupe de cette fete! Que sa misericorde soit avee nous
et nous delivre de l!’ennemi! Amen. |

τς [1129] 21° BAOUNAH (15 JUIN).

[Sı]
ee)
--

el IE a ll 5 τ ll ὦ al we la! sy!

I Sala U μὰ ἐῶ» ὦ 8 οὐ ὦ tel I rl
Ε τ} ge MA EL ME μὰ ET ἀτν ol bi 5.9. al I
Ol cl NN N ls a La N a N οἷν ὁ φρῦ κἱ
-- ge se ME ee ne LS 2 a
N Ed ee ey ls ze
ol Me N de N als Su ul
a) de ol tee eh ae a | αἱ
> Ὁ τῶ I N ale N Full Ana) se ob Shell sl
ΠῚ lan 5585 wel Bull UST Il, al, sis ἐδ Ang ul AN ον

1. Haec commemoratio deest in Ludolf. — 2. B sus. 3. B I —

u

4. A Lug. — 5. Haec verba a ur desunt in A. — 6.B ee Ἐς 7.B »bl,. _

Tante

28. Pro 52\g&| B aber ist, 1 uses 2, 5 a N.

!En ce jour aussi mourut martyr saint Timothee (Timätäous) qui etait
de Memphis (Misr el-Qadimah). 11 etait un des soldats d’Arien (Arydnous),
gouverneur d’Antino& (Ansind). Lorsqu’on Iut les lettres de l’empereur Dio-
eletien (Diglätyänous), ordonnant aux gens d’adorer les ıdoles, ce soldat
s’elanca au milieu de l’assemblee, saisit les lettres et les döchira en disant :
« II n’y a d’autre Dieu que Jesus (Yasou‘) le Messie, fils du Dieu vivant. »
En voyant son audace, le gouverneur alla ἃ lui, le saisit par les cheveux, le
jeta ä terre et ordonna de le frapper de nombreux coups; puis il le fit &craser
jusqu’ä ce que sa chair füt en charpie, tandis qu'il eriait : « Mon Seigneur
Jesus le Messie, aide-moi, ὁ mon Seigneur Jesus le Messie, fils du Dieu
vivant! » Le Seigneur considera sa constance et lui envoya un ange qui le
remit dans son 6tat, et il s’avanca versle gouverneur en lui disant : « ΠῚ αν ἃ de
Dieu que Jesus le Messie, fils du Dieu vivant! » Arien redoubla contre Iuı les
supplices par l’öcrasement et la suspension. Puis il le fit cuire dans une mar-
mite jusqu’ä ce que sa chair devint comme de l’eau liquide. Ensuite il le jeta
hors de la ville. Le Seigneur le releva et il retourna vers le gouverneur. A
cause de lui, des foules innombrables erurent en Notre-Seigneur le Messie.
Ensuite il fut decapit6 et regut la couronne du martyre. (Jue son intercession

5011 avec nous! Amen.

1. Cette commemoration manque dans Ludolf.

ἘΠῚ 959. Τὸ;

ἘΠ ΘΘΟΣ

᾿
|

΄σ-

588 SYNAXAIRE ARABE JACOBITE. [1180]

SU ae N πὰ ὦ EN ρος la LE Pal I FE 1

gl iu le hä ρα ΡΟΝ ll κοῦ τ as tb U

Br N

3 we is Sy OLE geledl ὁπλῶν EEE As Fey ia din d
de une οὐ "ie Be Pe

1. Haec commemoratio deest in Ludolf. — 2. B „pr. —3. B selaa.. — A. Deest
in B. — 5. Haec quatuor verba desunt in A. — 6. A addit Sp. — 7. Bl.

' En ce jour mourut saint Cerdon (Cerdis), patriarche de la ville d’Alexan-

drie (El-Iskandaryah) (95-106). Ce pere fut baptise de la main de l’apötre
Mare (Margos) qui le fit prötre. Il apprit les sciences ecelesiastiques.

Lorsque mourut notre pere Milius (Milyous), 1] fut elu A la dignite apostolique.

Quand il exerca le patriarcat, 1] administra comme le Messie, exhortant,

blämant, avertissant pendant une durde de onze ans, puis il mourut en paix.

(Jue sa priere soit avec nous! Amen.
VINGT-DEUX DE BAOUNAH (46 juin).

En ce jour, nous c6elebrons la comm&moration des deux saints glorieux
Cöme (Qozmän) et Damien (Damyän), de leurs seurs et deleur m£re, ainsi que

la cons6eration de leur &glise et l’apparition de leurs miracles. Que leurs

prieres nous protegent! Amen.

1. Cette commemoration manque dans Ludolf.

ANRUFER EEE

DER HT

23° BAOUNAH (17 JUIN). 539

π᾿ χε ΞοὺῺῪῺ, {3 93 5 τι ις are
2 SR 2 a ΚοΣ = ΩΣ ω

ποσὰ τ ρῶς al len rs
lu οἱ ass ls as, ΠΣ a, > | ey an 35 ars

--; 2) ὦ ua ων "UL ale ee os Ὁ Kl "ste

δι se, se ee in ee

* DWERZE : 20% 10... 18 17 N.
ee ze a "15 ade LE > Maps Ach ςπτἱ = > en

Js Br

1. Haeec guatuor verba desunt inA. — ἃ. B addit »lEsl}. 3. B adait (51...
Bias} bat, Br 538 Εἰς ee Ne 7. Haec verba a
3 τ er VE RE 7

Es 2» desunt in A. — 8. A addit RE ls ARE 222. — 9. Pro wu! 1,3]

ἢ habet 1, ΞΟ — 10. Pro δ γέξεν 3 A habet > is“. — 11. Deest in A. —
wer ll IN. — 13. A ss — 14. Pro &,5 A haber 155. 09 5:59} 1.8}

N Se 15.8 Seele 255. 17. A, 18. A Asa. — 19. A

:
Be. — 20. A ee. — 21. Baddit ls]! «ἴον — 22. Deest in B, A.addit 22..

2 >
ς,
— 23. B AR.

VINGT-TROIS DE BAOUNAH (47 juin).

En ce jour mourut saint Apä Noub, le confesseur. Ce saint stait un moine
vertueux dans un des couvents de la Haute-Egypte (Es-Sa id). 1

‚orsqu'on
fut au temps de Dioeletien (Diglätyänous), on tortura de nombreu

x martyrs
et on versa leur sang. Un jour, on fit venir quatre-vingts martyrs et on versa
leur sang. Quand on voulut transporter leurs corps, on se rappela saint Apä
Noub. On le fit venir devant Arien (Arydnd), gouverneur d’Antino@ (Ansind),
et il lui dit : « Prösente des parlums et laisse loin de toi le doute. » Le
saint [αἱ] r&pondit : « Il n’arrivera jamais que jabandonne mon Seigneur
Jesus (Yasou‘) le Messie et que J’adore des idoles de pierre. » Aprös lui avoir
fait subir toutes sortes de tourments qu’il supportait avec constance, * il*r.a
Vexila dans la Pentapole (El-Khams modon) et I’y placa dans une eiterne
oü il demeura sept ans, jusqu’ä ce que Dieu fit p6rir cet hypoerite et que
PATR. OR. — T. XVII. — FE. 3.

33 v°.

41

u ee En

590 SYNAXAIRE ARABE JACOBITE. a

I

Ὁ» ὡς ὅθι ὦ ὦ Ὁ UN bs ci Tall Ma oJ All
Re] A Ro N Ὁ. Js nn ul e< all γον zb Sl g
αν Yp lo Je Aal an ale LS sul an aaa ze
DE el ln ll al ὁ» N Pe τς
al Ey Tg AN dr I Fand Eur he
By au SE N Ga. 1 Guall "a EN en) =
N bu 553). ὁ: Mall Ba Ne ὁκὶ οἰῶ
Sa 1,659 wish Iyu)l Soli ads ΟΣ day la δὲ ταὶς es PL.

Kaaudı or L! Be) 16, >13 ΕΝ χω er Ber stell Zaun ve le Le) ᾿
el a a JE al Ἰδὲ 9 U a να τό, u a Mi
IL ge ὡς ll al bl ἀξ ον

Bes. — 2. Bplf. —3. Bl. —4 A an. —5.B sr! — 6. ἈΝ

or. - 7. Baddit 3. — 3. B 35. — 9. Haec tria perba desunt in B. — 10. ΟΣ
deest in Β. — 11. B ls. — 12. Β ἰοῦ... — 18. B addit ὁ 1. — 14.4 bl |
45. B δέω. — 16. B Ἰολϑῦν — 17. B ls. — 18. B addit ..- — 19. B ab. τὸ

9 Pr

90, Pro his tribus verbis B habet oo)! ud ur ERBE

söleva Constantin (Oostantin), l’empereur vertueux. Il envoya des lettres
pour relächer tous ceux qui etaient en prison et ordonna de les lui amener
pour ötre beni par eux. Il dit : « S’il est impossible de les prösenter tous i
qu’on m’amöne les plus meritants et les plus distingu6s d’entre eux et par
tieulicrement les quatre celebres qui sont Zacharie (Zakhäryous) de la ville
d’Ahnäs, Maximin (Maksimänous) du Fayoum, Aghäni de Dahni et Apa Noub
de la ville de Balaous. » L’envoyd de l’empereur fit le tour des prisons dans
les villes pour en tirer les captifs, c’est-A-dire les saints qui sortaient en
louant Dieu et en le eelebrant. L’envoy& cherchait Αρὰ Noub, mais il avait
quitte la Pentapole et 6tait venu dans la montagne de Baslä, devant sa ville
Il y resta vetu d'un vetement neuf. L’envoye le rencontra, le prit et ils
s’ombarquerent sur un bateau pour Antinod. Les chretiens se rassemblerent;
il y avait parmi eux quatre eveques qui prirent Apä Noub, le consacreren
prötre sans son avis et le laisserent eölebrer le saint sacrifiee pour le peuple.
(Ouand il eut terming, il dit : « Geci est une sainte ollrande pour les saints,
que celui qui est saint y prenne part, le Seigneur 5010 avec VOUS. » Puis 1

[1133] 24° BAOUNAH (18 JUIN). 591 ἢ

Bl ae 0 EU U ll I ze el καὶ LE u 9 Fr
ML at de 18, 0 SS Ar 3050 τω Vieh ir as 4
se il κι Ol E55 le ls Ss 13 Se

M Pr il κ᾽ Al 1 Ἰμὼ9 Τὼ, ee =

PA EC a
er U I Ἰρῖ 9. Eh og dl Lu al 8

>> AS sus
le 90] 55 Le ll οἱ yo, N he ee Ui
BLEI lu 3,5 Jos ll „al any ah N Wales ea Υ δὰὶ
2,x° yo Be a a | ei a ls Be ee] Ka

Selen
ge sa alle

195Y an or a sh Aa 2. N] gr οἱ οὐ] ἐλ ΔΝ] ἰδ A 3

1. Deest inB. ---ἃ. B sl In 3. B EN
FM: U. 7.Blb.— 8. Bllan „1.9.

On er
B addit ὃ... — 10. B as. τα
11.B LEHE — >= DeestinBr —13.B 3. — 14. Deest inB. — 15. ὁ

ze} ἃ) desunt
. ih (-
Β΄ —16.B ==! 5.5. — 17. A as

Ξ . — 18. Haec tria verba desunt nA. --
19. Deest in A.

vit Notre-Seigneur le Messie assis sur le temple, pardonnant les peches
| du peuple repentant. Ensuite les saints se preparerent ἃ aller trouver l’e
pereur; ils &taient au nombre de soixante-douze personnes.

m-

On leur pr&para
trente-six chariots; chaque couple en montait un. Lorsqu'ils passerent par

un pays οὐ il y avait un couvent de vierges, 700 sortirent ἃ leur rencontre,
ehantant des psaumes devant eux * Jusqu’ä ce 4115. disparurent. Quand +; 34 r
ils arriverent devant l’empereur, il ordonna de les mener au bain et de les
habiller de vötements neufs avant de les introduire pres de lui. Saint Apä
Noub ne le fit pas. Quand ils entrerent chez l’empereur, il leur demanda leur
benedietion, baisa leurs blessures, les honora et ordonna de lenr donner des
tichesses. Ils refusörent de rien accepter, sinon des vases et des v

N

etements
| pour leurs eglises et rien d’autre. Saint Apä Noub retourna A son couvent.

| Quand il eut termind sa lutte glorieuse, il mourut en paix et alla ve

rs Notre-
Seigneur le Messie. Que sa priere soit avec nous! Amen.

VINGT-QUATRE DE BAoUnNAl (48 juin).

En ce jour mourut martyr saint Abou Moise (Mousa) le noir. On admire

= 2% en SE
592 SYNAXAIRE ARABE JACOBITE. Mi
Egal ia Οἱ Ai cl Asyl ὦ τ hl nl el
o I! As NY ui ἀν, τὸ εἰ 3 Jos role (3 le ERS bes
ὅλα ey ae u Ps Bo μὲ οἷν ol ed sul
; i DA Ateeer/n 2 NE an Ἶ Ϊ
ΠΕ N er ee

ins Keks sr 48. ,ο] ΟΝ RN αν] ἰρὶ "ale 15 ὡ Jess I ιϑνὸ sy
la dd αἰ εἰ 9 all ὦ 55)" ut II ass oa, al Jea

areas ja
Go

ur wir οἱ Αϑ ,κ8 dl al a5 ἽΝ πὴ a 2 | 12 55 Ἔ

SE le αὐἱῷ Sl 5 ill I ὁ. δ 5 τοῖς Par ὁ
al ne 0 EN ἴον" ls ΟὟ! cu Yol ae

308 a5 say UL al ey li il a a ΑἹ τὸ

. ῷᾳ Fre E ῳ

1. Deest in A. — 2.A ‚La. — 3. Deest nA. — 4. A \oal. — 5: Haec verbaM

Ist οἱ desunt in A. — GA 45). -- 7. Β' Δααι KL. Ze „sl desunt in B.

9.25 ὁ Β. — 10. Β)»..-- 11.B 6312 „Ley. —12.B s2le5. — 18. B nal
— 14. A 59]: — 15.B no — 16. Pro is! Je, B habet xy2,. — 17. Deesi
in B. — 18. B we ἢ ’

sa vie, ear il a ravi le royaume des cieux, suivant la parole du saint Rvangile
Ce saint ctait d’une grande force corporelle, tyrannique dans ses intentionsz
il mangeait, buvait, tuait, volait, se livrait au libertinage; personne ne pou-
vait lui rösister. On dit qu’il mangeait un mouton et buvait une outre de vim.
ΠῚ &tait esclave chez des gens qui adoraient le soleil. Lui-meme le regardaik
souvent et lui disait : « O soleil, si tu es Dieu, instruis-moi. » Il disait aussi
en lui-m&öme et dans son ecaur : «© Dieu que je ne connals pas, fais- nc j
eonnaitre ta personne. » Il entendit quelqu’un dire que les moines de Ouädi
IHabib eonnaissaient Dieu. Il se leva, ceignit son sabre et alla dans le deser!
linsuite, il reneontra Isidore (Isidoros)' le prötre qui, en le voyant, eut peuf)
de ui. Abou Moise lui apprit qu'il stait venu seulement vers eux pour qu/ils
lui fissent connaitre Dieu. Il ’emmena ἃ saint Macaire (Magaryous); celui-
"exhorta, lui enseigna la foi et le baptisa. Abou Moise prit le froc et demew
dans le desert. Puis il se lJanca daus des devotions nombreuses, plus not
breuses que celles de beaucoup de saints. Satan (Ech-Chaitän) le combattait
par tous les moyens, d’abord par la nourriture, la boisson et les actions
honteuses. Il en informa le saint pere Isidore qui le consolait, l’instruisait
de ce 411] devait faire. Entre autres exemples de son zele, lorsque les moines|

ι. B /sidärous.

24° BAOUNAH (18 JUIN). 593

als me «δε» zZ saß ἰω 1,3] sal> ἀϊι-- or ὁ εἴων, ® ἢ Anlms am 3&

4 ἘΞ 7 N 2...» A Ω) . - ΠΩ
Aa Er oe 2 les is IA stell 3% 3:99 „As ass >

bel, L2 2,8 „los Ale Ale ἀξ- ὦ al, ὡ ἀκ ὌΝ N, oil ze BA
| Ku sus „io > οἷο ua ee > al de Ὁ
ει. Ar) „Yale go) ἀρ ran ailer = ὧ" sl, \s go a) | „es Ag ‚u

Ε΄. “πὶ I. bl „ler ξὶ RER Als ὧς ἢ ςλ. Act Ale

2 ᾿ τ De 5. ἐῶ Ana & 2a 2) >= ἘΝ liala δὶ Sg) Aa

δ N en x A Be ? 6 . n
ὦ» «λα ΠῚ Br 5 Js All als 599 sleicl Je > ΜΟῚ οἷο Br b

Ὁ... Ὡ ᾿ dels aA ME εἰς σὰς os “3 ze a Is ἀκϑ δ οὐδ
Ὁ: ι. τῷ οἱ οὐ οἱ 25. ευθο δ» ὡῷ „ οἷ all Sal, „bel

3 ΠΑ ΒΟΟΣ Ξ Ὁ Ρ SE RT r 5 =
Br ἀπ ae le

SEE en A &
BR». 2. Bl. — 3.4 .5.. 4. B le? — 5. Deest nA. — 6:B >=.

\
ΒΞ 7. Deest ἱπ Β. --- 8. Β,..»». —9.Baddit Bl a).
w we

dormaient, il errait autour d’eux, prenait leurs jarres, allait les remplir et les
replacait A cötd d’eux, car l’eau &tait loin d’eux. Aprös qu'il fut rests de nom-
breuses anndes ἃ lutter contre lui-möme, Satan le hait et le frappa au pied
d’un coup penible par un uleöre dont l’action fut violente sur lui : il resta
malade et couche. Quand il sut que e’6tait une attaque de Satan, il redoubla
d’austerites et de devotion, tellement que son corps ressemblait ἃ une poutre
brulse. Le Seigneur considera sa patience et le guerit de sa maladie; ses
douleurs et ses combats s’allegörent; la gräce du Saint-Esprit descendit sur
lui. Cing cents freres se r&unirent pr&s de lui, il devint un pere pour eux.
ΤΙ fut choisi pour le degr& de la pretrise; quand il parut devant le patriarche,
celui-ei voulut l’öprouver pour voir sa conduite et dit :« (Qui a amend ici
ce negre? Chassez-le. » Il sortit en disant en Iui-meme : « Ils Font justement
traite, ὁ negre sali de poussiere. » Le patriarche revint, le demanda, [π|
imposa les mains et lui dit : « Moise, maintenant tu es devenu entierement
blanc. » Une fois, des vieillards &taient venus le trouver et il n'y ἀνα! pas
d’eau chez lui. Ils le virent entrer et sortir, puis la pluie tomba et le bassin
fut rempli. Ils lui demandörent : « Pourquoi entrais-tu et sortais-tu? > I leur
repondit : « J'ai dit au Seigneur : Si tu ne me donnes pas d’eau pour

Al

234. v0,

33 Vs

N
“ rn

Raise ..

ἴε 950...

“tue par l’epee'. » Lorsque les Berberes vinrent au desert, "ildit aux freres ;

BE ἡ Ἐπ τ Fa ee dk a ΠΡ a a“

594 SYNAXAIRE ARABE JACOBITE. ΣΝ τς
al dd a ale le ea a de
N N Nee Bart en a ἣ
Bl kpl ab ei le ne a 2. τ »
ἡοῖδ αὐ Ts auf a As a ol den ᾿, Ida „eu! Ὁ PR N
1 nee 38 τυ στ Le vu το a al
an Hr > „ar: 89. say UST u a) HM si 1? „os il >
Gy Ul5 Ya 156 he AS als [ale le 9 αῦ MER |
OU wa τ ὁ τ Ὁ aa Geld we Lay πὸ Lily LI ai 3

gl AI in BG Mole yon a

4

1. B addit ‚\ el. — 2.B ὁ. — 3. Matthaeus, xxvı, 52; Apocalypsis, Xu, 10;

>)
-Ὁ
Genesis, ıx, 6. — 4. A 1b. Bean

Deest in B. — 6. Deest in B. — 7. Mattlaeus, xxvı,

: Apocalypsis, su, 10; Genesis, ıx, 6. — 8. Deest in A. — 9. A Ian. — 10.
= A I, στ τ ER ss ge τ 14. B addit 25
15. Deest in B. — 16. N) ©) deest in B.

desaltörer tes serviteurs, οὐ en trouverai-je pour les abreuver? » — Il arriva
quil alla avec des vieillards trouver saint Macaire (Magäryous) qui leur dit:
« J’en vois un parmi vous qui aura la couronne du martyre. » Il repondit :ς
« C'est peut-&tre moi celui-lä, car ıl est &erit : CGelui qui tue par l’epee sera

« Que celui qui veut s’enfuir, s’enfuie. » Ils lui demanderent: « Et toi, notre
pere; tu ne t'enfuis pas? » — « Μοὶ, dit-il, je suis Age, j'attends ce jour,
conformement ἃ la parole de Dieu : Celui qui tue par l’epee sera tue. par
l'’epee. » Les Berberes entrörent et le tuerent et sept freres avec lui, car is
n’avalent pas voulu s’enfuir. Mais il y avait parmi eux un frere qui s’etal
cach& derriere une natte : il vit lange du Seigneur ayant ἃ la main
couronne; il se tenait debout l'attendant. li sortit vers les Berberes qui le
tuerent. Gonsiderez, mes freres, ce que fait la force de la penitence! Ellea
transforme un esclave infidele, homieide, adultere, voleur; elle en a fait un
pere qui instruit et qui console, un pretre qui 6tablit des regles pour les |
moines, et mentionne dans les eglises. Son corps est aujourd’hui dans le cou- |
vent de Baramous. (Que sa priere 501} avec nous 6ternellement! Amen.

da
n

1. Matthieu, xxvı, 52: Apocalypse, xın, 10; Genese, ıx, 6.

25° BAOUNAH (19 JUIN). 595

Se ὦ BERN |

αὶ »» Λα A ll al λον Οἱ Iase Ill ass Pal a 3

el de a N Pas as hs in IE Es u N da 5, 0.
ee τ dem wos a2.
Be, u ed als ade sad ale di μου ὁ zen 1.8 dies
Be ie N N a AL, ee) ET
ol in 10,5 Mayo ol any ale ὁ 1,5 39 ἴω UK
I ..; ac Bundy gb ul nal „al Hy as lal as

Ι΄

1. Refert Ludolf hanc commemorationem ad 15 diem bachons. — 2. Haec tria verba
Sdesuntina.— Ai». —5.B „us. — 6.B (Ei — 7. Deest in B. — ὃ. Br --

9. Deest >, 2» in Β. — 10. Β. χυὐδ, — 11. B axelä&. — 12. Deest in B. — 13. Haec

commemoratio deest in Malan. — 14. Deest in B. — 15. Deest in DB.

VINGT-CINQO DE BAouUNnAn (49 juin).

'En ce jour mourut martyr l’apötre Jude (Yahouda), fils de Joseph (Yousof),
un des soixante-dix disciples. Il precha l’&vangile dans beaucoup de villes,
penetra dans la Mesopotamie (El-Djazirah), y annonca la bonne nouvelle et y
bätit une öglise. Il alla ἃ Edesse (Er-Rohd), guerit Abgar (Abdjar) de sa
maladie et le baptisa. Il entra dans la ville d’Anasah (Arät), y pröcha l’Evangile
et baptisa beaucoup de ses habitants. Le gouverneur le saisit, le tourmenta
beaueoup, lui fit clouer aux pieds des sandales et le fit courir pendant un
mille, puis il le fit pendre et percer de flöches. Le saint rendit son äme entre les
mains du Seigneur. I] avait envoy&d aux fideles une &pitre qui est la septieme
des &pitres catholiques, pleine de toute sagesse et de toute gräce : elle con-
vertit beaucoup de gens pendant sa vie et apres sa mort. (Jue sa priere soit
avec nous! Amen.
°En ce jour aussi mourut notre saint pere, le zel& Anbä Pierre (Botros),
patriaeche de la ville d’Alexandrie (E/-Iskandaryah) (567-569). C'est le trente-

1. Cette comme&moration est reportce par Ludolf au 15 de bachons. — 2. Cette com-
memoration manque dans Malan.

2,235. V°.

» empöcherent d’ölever un patriarche. ἡ Apres un certain delai, la ville d’Alexan-

596 SYNANAIRE ARABE JACOBITE.

ἘΠ πο on I Be
UN Le μ ΟἿΟΝ ὦ» ὅλ de N al el LI Annan
᾿Ξ ἊΣ '“ SALN ar Je Sr Any Kl Ip Οἱ Act als Yo
ee Ὁ Ἰρκ3 ἘΞ gl ὡς pass = Rn.
U a Ed May oe ee ao
ya al N han EL oe Οἱ Ya Nazslyl OSB
SSL sense)! ἀν U BE SE) eh ee σὰ 6 & ἡ γα
Yli oe U za girl gell li ap LU al a u u ΟἹ οἱ
aa LEI VI lach AS ὁ 5} SE 15.16 5 & κα ULz
1 Ms u re ΟἹ δ us Set

1. Haec verba a 555. desunt in B. — 2. A 2 IE ee EN HR, ' Ὶ
el. — ὅ. B asiald. — 6. Deest in Β.--- 7. Β δ τ 8. Α 5.9. B Her
— 10.B Ye — A A rursus 1,3) la. — 12. B Ins. — 13. B ar — 14. Adusl.

>,
τ
NS,

-16. Deest in A. — 17. Haec verba a desunt in N

quatrieme de la liste. Ce pere fut ölu apres que l’empereur Ves ;pasien.
(Asbäsyänous, lisez Justinien) eut exile saint Theodose (Tdoudousyous) parce
quwil ne s’accordait pas avec son senliment, et que le siege fut rest vide
pendant un espace de temps, l’empereur et ses lieutenants, ἃ Alexandrie,

drie fut administröe par un homme juste, bon et orthodoxe. Les anciens des
fidlöles se röunirent auprös de lui et se plaignirent de manquer de patriarche.
Il leur preserivit de se rendre au couvent d’Ez-Zedjädj daus le but d’y prier et
d’en elire un. Ils en furent joyeux et les &v@ques prirent notre pere Anbä Pierre
qui 6tait prötre. Puis ils sortirent vers le couvent, le proclamerent et furent
eonsol6s par lui. Saint Severe (Sdowiros) 6tait mort et le siege d’Antioche
Gtait vacant. (Quand les habitants de cette ville apprirent l’elevation d’Anba
Pierre, ils “lurent eux aussi un croyant appel& Theophane (Täoufanis). 1l
s’entendit avec Anbä Pierre et &changerent des lettres th6ologiques. Chacun
d’eux ΟΠ οἷα en mentionnant le nom de l’autre, dans la priere et dans la messe,

mais ils ne pouvaient aller dans leurs villes, car Anbä Pierre demeurait au 1
eouvent d’Allanyah en face du couvent d’Ez-Zedjädj et Theophane dans le
eouvent d’Altounyous, hors d’Antioche. Il y avait alors, hors d’Alexandrie, ὦ

25° BAOUNAH (19 JUIN). 597

As ol Drake, Ὁ al Ar. 58 Kl all I yail zu
by 0 τ an la I "0 καθ Papa mann L3
oe ΟἹ Οὐ τῷ os Ya en Al zoll ls A Ὁναῆ ülass
3 uch ES Ve ον
Bi) τ es με ee el DALN Hl Go a ὁ
5 ὁ ὡς ai 75068 san PS ,,L. Be 2 + ol σοῖς Ulle Lu
Γ΄. mel Wal gl u ill οἷν καὶ ΤΟ Iusa βοός al
ΠΝ τὸ 0. u Bea we) Lin ἢ ἘΠ τ τὸ

| al. si BRUNS τος

B rel. — IA er —3.% er: u... π΄ Deestiin Ba δὲ B

ll. — 0.8 Pan 7 Bo, 2 08B 8 Fade N. — 10. Α μῖο
“ΙΒ Je — 12. Haec verba a le desunt inB. — 13. B& a. — 14. B addit

|

a.
=,

‚sous Y’autorit& de notre pere Anbä Pierre et se conduisaient suivant ses
ordres. Il ne cessait d’ecrire des lettres qu’il envoyait ἃ tous les fideles, les
alfermissant dans la foi: il parcourait les couvents d’Alexandrie et leurs

ui et sur qui il se reposait pour l’administration des fideles. Il entrait ἃ

llages, les instruisant, leur prechant et les fortifiant. — 1] avait choisi un
diseiple, prötre savant, nomm& Damien (Damyänous), qui fut patriarche apres

νοις moments dans Alexandrie, examinait les allaires de ses nee: les
gardait et les fortifiait. Il mena cette vie apostolique, veillant sur son trou-
peau et l’aflermissant pendant plusieurs anndes; puis il mourut en paix,
attache ἃ la foi. Que sa priere soit ” avee nous! Amen.

i RR En : “ ἢ hs , era See ” EEE V
u ER EZ ZEN a ἀκσον nn ta ei en a u τ ας TER a a rue a N) ee ἐν

ἘΠ 96 155

ΕΣ. γος,

ΟΣ ΞΕ Σ

598 SYNAXAIRE ARABE JACOBITE. [1140]

ee

in Ey Bei A le el a
rn ω; 3 ol) ὁ ἡ δ ee zes ὡς ab Ὡς ib Wlb
eb Tele AS sis a τῷ 5 A et ο
σὰν ὦ» Ya γὼ Ye Is ai Ya gas nn Al ayell Lil zeel
N ϑὼ N Lu hy Lie) li W al ho As a ἘΝ
sl Del, ae Mu NY Ley Yon lg le ale, 2
ee EL le (αἱ bi Bat ἰαϊλαῖς οἱ an zz Bla
Kin Igel ir ale 5 bey] ai TEIL

1. Deest in A. — 2. Haec tria verba desunt in A. — 3. Haec verba a 3
desunt in B. — 4. B ol — 5. Baddit ἃ). — 6. Deest in B. — 7. Josue, ı, 5; ıı, 73 Ι
-- 8. Β bl. — 9. B Josue, ı, 7-8. — 10. B addit la. —11.& rm; Josue, ı,1.—
12. B lab. — 13. Blog «3,9. — 14. B laelbl,, — 15. B οἱ. —16. Cf. Josueg
τ, 12-13. — 17. Cf. Josue, ται, 16.

VINGT-SIX DE BAOUNAH (20 juin).

En ce jour mourut le grand prophete Josu& (Yachou‘) fils de Noun, disciple
du grand, parmi les prophetes, Moise (Mousa), envers qui il etait d'une ob6is
sance accomplie; son esprit descendit sur lui et il prophetisa du temps de
Moise. Celui-ei, ἃ sa mort, lui confia le peuple sur l’ordre de Dieu qui lu
dit : « De meme que j’ai ele avec mon serviteur Moise, de m&me je serai avec toi! z
Fortifie-toi, sois fort, conserve la loi que 7 ai recommandee a mon serviteur,; ne len
ecarte ni a droite ni a gauche; que le livre de la loi ne seloigne pas de ta bouche,
mais medite-le nuit et jour pour conserver el execuler ce qui y est eerit”. » Le
caur de Josu6& fut fortilie; il envoya dewx espions’ ἃ Jericho (Arihd); 115. entre-
rent, examinerent le pays et se cacherent chez Rähäb, la courtisane. Elle
les reconnut et les fit partir apres leur avoir fait jurer qu’ils.la protegeraient,

passerent le Jourdain (El-Ordonn); il leur fendit le fleuve, le fit tenir comme
une muraille’; il leur ouvrit Jericho qui etait defendu par sept murailles;

1. Josuß, 1, 5; ται, 7. — 2. Josug, ı, 7-8. — 3. Josue, εἰ, 1. ἢ Cl. Josue, τῷ 19-188

δ. Gi. -Josue, nr, 16.

2 1141] 36° BAOUNAH (20 JUIN). 599

See _

EN KH Ana Me ὁ} is = Idee ei ΡΞ. or =
um al ale Jul m Eye | ll SA 5 ἜΣ KU el
is ων 1.5. Ba ὦ. ai A E54 ME gar Ines UL Al
ἐμεῦ All) GUY Ku a a le ie li en ΟἹ Ἰμῶο
N SU EI LTE len ἐνὸν
le a le Iaäley apa JUN ls ziel mas) ass] μὐ τ ὅλα

a une ὦ ON Pal ae aan LT τυ

Ale ie Ay arm Er tl Sm dal Le Nein old) als
Ele la N a Fo de UL el a Urli
er οἷς us) os ᾿ Va sie es Br b εἰ 7 ,.] = el.) en Je ur

IRB rn A Er Ξ-- 8. δ ΝΙΝ desunt in B. — 4. A en. —5.B
Pe. ΣῈ cr Josue, ıx, 3-16, 22-27. — 7. A ul. —8. A sl |

ils y tuerent tout ce qui s’y trouvait, hommes et animaux'; il conquit
| beaucoup de villes, aunombre de 32, et tua 32 rois. Les nations et les Isra6-
lites le eraignirent. La terreur fut si grande dans les caurs que les gens
de Gabaon (Djabi'oun) userent de ruse; ils revtirent des vetements uses,
prirent avec eux des 5805 et des outres uses et rapieces, des sandales usdes
et du pain dessech& et moisi. Ils allerent trouver Josu& et lui dirent : « Nous
venons d'une terre lointaine et nous vous demandons la paix et un pacte. »
Josu& et les vieillards des Israelites leur röpondirent : « Attention! vous
ne demeurez pas dans ce pays? » Ils leur dirent : « C’est d’une terre lointaine
que nous sommes venus, » et ils leur montrereut leurs provisions moisies
et leurs vetements uses. Josu& et les vieillards leur donnerent la paix et la
leur jurerent. Mais quand le prophete apprit qu’ils 6taient proches d’eux,
“il leur dit : « Pourquoi avez-vous ruse avec nous? » Puis il les 6tablit comme
serviteurs pour la demeure du Seigneur?. Quand les cing rois des Amorrheens

(El-Amouryan) l’apprirent, ils se liguerent contre les gens de Gabaon qui

g
demanderent du secours ἃ Josue. Il leur en donna et fit un grand carnage
des ennemis. (Juant A ceux qui se sauverent, Dieu leur langa du ciel des
grelons qui les firent p6rir. Lorsque le soleil fut pres de sc coucher, Josus
dit devant les Israölites : « Soleil, arrete-toi sur Gabaon; lune, reste immobile
sur la prairie d’Ayalon (Abaloun). » Le soleil s’arröta et la lune resta immo-

ΠΕ (Ὁ Ἰοδιό. vi, 21. — 2. Οἵ. Josue,ıx, 3-16, 22-27.

Be

RT,

236 V*.

236 v2

-- 16. Deest in A. — 16. Haec tria verba desunt in A. --- 17. A ἴδ.

600 SYNAXAIRE ARABE JACOBITE. [1142]

Alle Isla eo) Aloe el es BANG
a Δ a ee Ὁ ως 3A RS abe ΟΞ

τ ale a 3 LS LER ὺ τὰ Ὁ . ἘΠΕ ἐπι σοι
ὧν "ls Ian Yo galll Lily Li all ul] 5 any ll nr

rad N „el Σ γι Iy-ue Se rl rs Al al erde all Sale οἷ ὑπ
ale ass el 5) ὠ ia ale BIS re ὦ szil U al ὦ >) Au
Gel ln 5, 90 ὼς Sy Abe Sn ll δ

al Mille zes 15. ἐλ I N EIN Re του

2 ὁ" nl Pal

Je al des) ul Lin ale

1. ΟἿ. Josue, x, 1-14. — 2.B Da -- ὃ. B αἰτῶ; — 4. Josue, xx, 3. —5.B
IS. —6.B he — 7. B ae -- 8. B ρ». — 9. B addit so. — 10. B
5 τ ;

δ " ur BES

'.— 11. Haec conmemoralio deest in Ludolf, Assemani et Malan. —

12. By δι, — 13. Pro Zus)! B habet sl ab, SUN us). — 14. Bla. 2

bile jusqu’a ce que le Seigneur eut tire vengeance de ses ennemis'. Il par-

tagea la terre entre les Isra@lites, donna aux prötres un pays pour habiter
et un terrain pour leur betail. Il söpara eing villes de refuge pour servir
lasile a celui qui aurait tue quelgu'un involontairement”, comme l’avait ordonne
le Seigneur. Quand ses cent dix ans furent accomplis, il rassembla les Isra6-
lites, leur recommanda de conserver les pr&ceptes de la Loi, de ne pas s’en

scarter, de perseverer dans le culte de Dieu, leur apprit qu'il etait un Dieu

jaloux et fort et qu’il les detruirait s’ils adoraient un autre que lui. Puis il

mourut en paix et fut enterre dans le tombeau qu'il avait achete aux fils de
Ilamour pour cent brebis, dans la terre de Naplouse (Näbolos) : les Israelites

lirent un grand deuil de trente jours. (Jue sa priere soit avec nous! Amen.
" En ce jour aussi on comme&more l’eglise du grand ange Gabriel l’annon-
ciateur. (Jue son intercession nous soutienne! Amen.

VINGT-SEPT DE BAOUNAH (24 juin).
En ce jour mourut le saint apötre Ananias (Hanänyd). Les apötres nom-

merent ce saint illustre &veque de Damas (Dimachgq). 11 v annonca l’evaneile
Ι ἢ 3 8

Ludolf, Assemani et Malan.

1. Ch. Josne, x, 1-14. — 2. Josue, xx. 3. — 3. Cette comm&moralion manque ἢ

|
Ι
l

᾿ [1148] 27° BAOUNAH (21 JUIN). 601
ale u 395 al Ay τῷ ὁ Jay Hol τς, Is zes 2.5 iu
PP vr 9 “ul ld al gl Ans ἱροῦ 9. are ὁἰων!
ον 55 ὁ" 33 alas " Pop le Sl u Je all eh sah le
ὧν delin ρῴπθ as 2 Is ol ai, N wu AUS an
a) Je ul sl N an on, „6 un, zb ad za >| N ul
ol PAY I ln 0,5 Pate el ΩΣ Ἱ 99
Bel y.c. 36 gl Ka ya el a 2] αἰδοῖ
la zul Ns en Aa di SL UI „Es &. ie

TE ee Ben

Be ee as el Jin N IN το
: A Ges Dr Rear = Nee er

el el as An στον OLYI äsle ade ne, IN 5 zieh
1. A als. — 2 B οὐ». — 8. By — ἀν A U Jelasdl. — 5. Bali. —
6. Ss a) desunt in B. — 7. Haec commemoratio deest in Ludolf. — 8. B \.-\&:*.
— 9. Deest in B. — 10. Deest in B. — 11. Deest in B.

de vie et pröcha aussi ἃ Bleuthsropolis (Bait-Djibril). Il convertit A la foı beau-
coup de ses habitants, les baptisa eux et leurs fils ainsi que saint Paul
(Boulos). Lorsque le Seigneur l’envoya et qu'il placa sa main sur les yeux de
Paul, il lui rendit la vue et Dieu accomplit de grands miracles par ses mains.
Beaucoup ἡ de Juifs (El-Yahoud) et de gentils crurent Asa predication. Apres
cela, le gouverneur Lucien (Loukyänous) Varr&ta, lui fit subir des supplices
p£nibles, [αἱ fit döpouiller et brüler les flancs avec des torches de feu, puis le
fit sortir hors de la ville et ordonna de le lapider. Le saint rendit son äme
entre les mains du Seigneur pour le nom de qui il &tait mort et s’en alla dans
la felieit& durable. Que sa priere soit eternellement avec nous! Amen.

'En ce jour aussi mourut martyr saint Thomas (Tomäs) qui etait de
Pchentalet (Chandalät). Ce saint etait Age de onze ans quand lange du
Seigneur, Michel (Mikäyıl), lui apparut alors qu'il etait endormi dans la cam-
pagne en train de garder les pores et lui ordonna d’aller confesser le nom de
Notre-Seigneur le Messie. Il descendit, prit un fouet et alla ἃ la ville d’Alexan-
drie (El-Iskandaryah), οὐ 11 confessa le Messie devant le gouverneur. CGelui-ci
lui proposa d’adorer les idoles et lui promit de faire de lui son seerctaire. Le
saint s’irrita, sortit son fouet et lui en donna de nombreux coups. On le sai-

1. Cette comm&moration manque dans Ludolf.

Ar

ml

DL,

öl LK" Me κ' παῖσὰ τοὐ δῶ νοι ΟΣ (6 5. Ἐπ „ee τς

jusqu’ä ce que [6 sang coulät de ses narines. L’ange du Seigneur descendit et —

602 SYNAXAIRE ARABE JACOBITE. ἘΠ [114 1
ϑκο bil su Ir ee Lu > NN I, A ae,
UL el pol le υἱοῦ HL a As ud! AN ὦ» Ayall Ab, Ss
ol am U 55 Pads ans AS alba ir) ar dl dd!
Na ya al is da 5 SV! δος nel il T

ed le κῶν ρρν ss ὗν Da ὁ ud ὦ σῶς
gr φῦ ὦ ll gg MA I ον οὐ ει ἐς ade day Al
> de A N le Δα

ὦ» Ασα ee Ka le ἡ JE
cl 5. als Ἔρος > >|; | dazel Ὡ al al! nn le «lass gr }

2 Uns ul Ba 36 as Je Wlan eg a ὥυ ΙΝ

1.B ra: — 2. Deest nB. — 3. Β na. ΞΡ op! sh. —5.B re
5: 6 Bi, —-7B Ib. — 8. Deest in A. — 9. Β bl, a — 10. A 1
mal. — 11. Baddit SS. — 12. BIS).

Den

sit, on le broya, on lui döchira le corps avec des peignes de fer. Le saint ᾿
implorait l’aide de Notre-Seigneur le Messie qui lui envoya son ange et il ξ
le guerit. Lorsqu'on le jeta en prison, le geölier [αἱ demanda de guerir un [5
malade qu'il avait. Le saint lui donna son fouet et il le mit sur l’enfant qui
guerit. Quand le gouverneur l’apprit, il le fit venir et lui proposa d’adorer les
idoles. Il s’amusa de lui et lui dit : Oui. Le gouverneur fut joyeux et alla
avec lui au temple. Le saint demanda ἃ Notre-Seigneur le Messie de detruire
les idoles. Elles furent toutes brisdes et le d&mon (Ech-Chaitän) qui y etait
s’elanca contre le gouverneur, le prit ἃ la gorge et le chätia jusqu’a ce qu'il
avoua:«IIn’y a pas d'autre Dieu que Jesus (Yasou‘) le Messie. » A cette vue,
la foule s’ceria : « Iln’y a la d’autre Dieu que Notre-Seigneur le Messie. »
Le reste des infideles emprisonna le saint pendant quinze jours sans manger
ni boire; l’ange du Seigneur le visitait. Puis il fut crucifie * la tete en bas

4
le delivra. Il y avait avec une femme un enfant aveugle, elle prit du sang du
saint et le mit sur ses yeux et il vit. Puis on le jeta en prison, on l’en tira et j
on lächa sur lui une lionne : elle vint lui lecher les pieds; on le frappa avec |
4

des massues sur la bouche. Il y avait avec lui dans les tourments Paphnuce

7 a ee Ψ ER τον -- wa

285 BAOUNAH (22 JUIN). 603
5 ee EM ὦ
= as de Fler lie Iyabs F Sb 2 pie ὁ Sry ir ws
& Il Li bel a and bel I il is AUS An ἘΞ 5]:
ΟΝ Sau = Jo, iu ε- ale ὅλ N 8 el la ἘΠ ws 3b
ul Al 05 ἐπ

SEELE Euren

an ale EARNeN ᾿ Ἴ: eis ὦ ἀν οὗλα Mosel al le gu
τι > I pe ὅμως. ca a9 obs κοῦ ἐσ IE Ast, Ih El
τὴ yalıı,> τι 16 rl ΘΝ Aa 195 ,ἱρὸ δ; , ἰο vatshl \ia I. rag

AB Lass. —2. ara ὁ deest inB. — 3. B ,s°. — 4. Deest inB. — 5.B ἀν —

6.B! ΟΞ — 7. Deest in A. -- S. Haec tria verba desunt in A. —9. Β

>,

E-10.B 3.) be. — 11. B tell. — 12. B „o- an Bern
14. A PN Lalst. — 15. Haec verba a rb δ N desunt in A. — 16. B ΠΣ --

| 17. B addit io.

(Babnoudah) d’El-Bandarah et Anbä Chenousi de Balkim; 115 stencourageaient
les uns les autres A la patience. Puis on versa sur sa tete de l’huile et de la
poix bouillantes; on le mit dans une chaudiere et on le fit euire; on lui coupa
les parties genitales; on le broya, on le pendit avec une grosse pierre au
cou. Apres cela, Arien (Aryänd), gouveraeur d’Antinoe (Ansind), le prit et
l’y emmena. Arriv6 ἃ Toubah (Towah), on lui trancha la tete. Pendant ses tour-
ments, sept cents hommes et neuf femmes moururent martyrs. Que leurs
prieres A tous soient avec nous! Amen.

VINGT-HUIT DE BAOUNAH (22 juin).

En ce jour mourut notre pöre le patriarche Anba Theodose (Täou-
dousyous) patriarche d’Alexandrie (El-/skandaryah) (535-567). C’est de son
nom que les chretiens s’appelerent Theodosiens (Ef-Täoudosyoun). Apres
40} eut 6t6 eleve au patriarcat, des gens mechants s’irriterent contre
lui; ils prirent un individu appel& Gaianus (Aydqydnous), archidiacre. Cetait
un de ceux quiavaient 6crit de leurs mains pour vanter la purete de Theo-
dose; ils l’öleverent ἃ la dignit® de patriarche et chasserent le saint ἃ Khar-

Te “ἢ: SEE geb Al Rd leer, ΠῚ

».syänous) "et A l’imperatrice qui aime Dieu, Theodora (Täoudoura). Elle eerivit

— “=. f Ducan. DEE Zn 2 ” PM ve ΡΥ TR ET Be

a Εν , δι Br ER a
604 SYNAXAIRE ARABE JACOBITE. = aa ὁ πὶ
BIS An ὃς _=® oa & BWSTN ἘΣ Es 316, ΒΩ ab 1.3 EN

all as ee ee en :-- ων
δὶ 6 ιν > ya 3,3 4 ygyagl ὅρου ἢ ein 1,1 I N ge Re. |

ὁ 1 τάν: ἐν. τ > Bo ὧν 39 δὶς 10 5 Luls I Ian 8 =

οἶσθ᾽ ke Us 14 8 Ὁ “= GAR 8) Js = ΠΡΟ ‚Le 13

re N
ba al ge a Post Aa οἱ Pal du ὁ ΘΝ has al
Il al οἱ nn Syn οὐδ UN U Aloy alis Als Y Ξῖθ αἱ ὁ τι

19 ga BA EN SE de Mh, Al Tai
Pal WiucN] Je LSl> oa AN) Se Φ᾽ 9 οἱ δ ὁ (θὲ |

4. 1 ἃς desunt in A. — 2. Deest in B. — 3. B.addit >Lb. — 4.B, wel ιἦ

572,5 |
et addit 4.}} .». —5. A bl. —6.B Leib Slall iu. — 7. B Ant. --
8. B als. —9.B u) sam. — 10. BS. — 11.B οἷν», abs. — 12. B
rml2l. — 13. A pll. — 14. B Aa. — 15.B =). — 16. A 5 6].

ῷ “5 5 ξ er Bi @; uk N
we — 17. A221. — 18. Β CS. — 19. B enel35. — 20. Bob, os Dr
21. A Sl,

simanous οὐ il resta trois mois. A cette &poque, notre pere Severe (Sanin
rous) 6tait dans la terre d’Egypte (Misr); il le eonsolait et lui rappelait ce qui
etait arrive aux apötres et ἃ Jean Chrysostome (Yohannä Foum edz-Dzahab).
Puis il alla a Maledj (Malidj) et y resta deux ans. Les habitants de la ville

4
ἢ

et l’expulsion de Gaianus. La nouvelle arriva ἃ l’empereur Justinien (Youstd-

se soulevörent eontre le gouverneur, [αἰ r&clamant leur pasteur Theodose

pour dire : « Que celui d’entre vous qui a ὁ6 proclam& le premier, siege. »
On reunit une assemblde de 120 prötres qui &crivirent leur sentence 3
« C'est Anba Theodose qui est le premier. » Alors Gaianus se leva devant ;
1 ἀ556 66. et dit : « C'est moi le coupable, seulement j’y ai et amene par
de mechantes gens qui haissaient le patriarche. » Alors la r&union demanda ἃς
Theodose de recevoir Gaianus et de le relever de l’excommunication ἃ con-
dition qu'ilm’aurait plus la prötrise ni le diaconat. Il accepta et le releva de
"excommunication A cette condition. Quant äl’empereur, il avait une foi cor-
rompue; il erut que s’il effrayait le patriarche, celui-ci s’aceorderait avee lui.
ΠῚ eerivit ἃ ses lieutenants : « Si le patriarche Theodose s’accorde avec nous
dans la foi, qu’on ajoute le gouvernement ἃ son patriarcat et qu'il soit gou-

|

[1147] 28° BAOUNAH (22 JUIN). 605

lu Je IiKa JE a δὶ δ N eV ir
cr κα το Js ὁ Yan I El 5 ὦμο ul
se UN as il dus Al Aa Eau N an ἀνα
us LLL a | as u ἐν pe „Is, x gle>yl ui 54] Sa
Sl ἀκα, EU aan Anke UK spa Ks al IK, ὃ Se)
55 UL aeslboy a ih EU GUN 5 N nn > eu! Jel
8 ΠῚ Fey Il en Lie A| se 9Ὰ9
he οὐ Ων I le hen LE lg an TEL ange El jan ne
a UL Be) ἘΠΞῚ 9Ὁ ΠΝ 9 10y| 8 or rl os ε ae el,
U EN ya ol N aa Οἱ N LE Ze

1.B se. — 2. Deest in B. — 3. Luc ıv, 7. — A.JA addit. 3. — 5. Deest in A.
Bi: N .—7.A „Wil. 8. A lual. — 9. A addit ὯΝ 1. — 10.4 N.
— 11.B 2SJ.

verneur d’Alexandrie (El-Iskandaryah), sinon qu'il sorte de la ville. » Quand
notre pere apprit cela, il dit :« C'est ainsi que Satan (Ech-Chaitän) a parle ἃ
Notre-Seigneur le Messie : Je te donnerai tous les royaumes du monde et leur
splendeur situ te prosternes devant moi‘. » Ensuite, il sortit d’Alexandrie et alla
dans la Haute-E gypte (Es Said) ou il resta quelques jours ἃ affermir les fideles.
L’empereur l’apprit, et envoya pour chercher ἃ le tromper et l’avertir quil
desirait se rencontrer avec lui, lui demander ses conseils et recevoir sa böne-
dietion. Il partit pour Gonstantinople (El-Oostantinyah) dont le patriarche vint
ἃ sa rencontre avec tous les fideles et les soldats. On le fit entrer en grande
pompe; l’empereur et l’imperatrice vinrent au-devant de lui et le firent
asseoir au plus haut rang. Puis il y eut entre eux une discussion sur la foi;
l’empereur le flattait et cherchait ἃ le tromper pendant plusieurs jours; le
patriarche triomphait de lui par les livres saints et les paroles des Peres.
Comme il ne s’accordait pas avec lui, l’empereur le bannit de son siege en
Haute-Egypte et installa ἃ sa place un homme du nom de Paul (Boulos).
(uand celui-ci arrivaäa Alexandrie, il ne fut pas accepte, et il resta une annde
sans que personne regüt les sacrements de sa main excepte un petit nom-
bre de personnes. (Juand cette nouvelle arrıva ἃ l’empereur, il ordonna ἡ de
fermer les öglises jusqu’ä ce qu’on obeit au patriarche. Les chretiens sortaient
ie Bue, ıv., 7.
PATR. OR. — T. XVII. — F. 3, 42

I 9η8. ὉΔΣ

ἘΠ 238 v

a A ρα
ν᾽ αὶ «τῷ Ἢ

A

606 SYNANXAIRE ARABE JACOBITE. St
zuyı ‚ge ie lie οἰ ὦ» τὰς Al, εἶ "τὶ Us er | a
κω U pie Uli N N le a N
29 dern By» a) «Ὁ er = un ΩΣ AL) ἄλλο 33 za

ἴω an δ a ὦ» "9 τ τό ἜΣ ze N στὰς Θ᾽ ΟΕ
| 1

᾿λα ὅσ αὐων Ipans γῶν ΟἹ Bell IR passt τι δ >
2 IS, 3% 4 ΝΕ
a Ὁ (ἐκ ὁ» οὐ ΘΝ Ὁ πολδι ἄρτον δ κα Δα 5

1. Deest in Α. -- 2.B Sen. — 3. B addit 2). —ıh.A Us. —5.B -: --

6. Β (νοτῖϑοσ. — 7. B glass. — 8, B addit K5. — 9. Β EN.

10. B isasl. — 11. B κε ee — 12. B yl3!b. — 13. B Ri — 14. B
SR so. — 15. B Fer „ πλοῦς. 16. Deest in A. — 17. Haec commemoratio
deest in Ludolf. — 18. FR iria verba desunt in A.

hors de la ville vers une eglise qu'ils avaient construite sous l’invocation
de saint Mare (Margos) et une autre sous l'invocation de Cöme (Qozmän) ; 115
y eelebraient les oflices et y baptisaient leurs enfants. Quand il l’apprit,
l’empereur ordonna d’ouvrir les eglises. A cette nouvelle, Anba Theodose
eraignit qu'il ne les söduisit; il leur Gerivit une lettre remplie de toute sorte de
consolations, les fortifiant dans la voie orthodoxe et les mettant en garde
contre l’obeissance ἃ cet hördtique. Il demeura pendant vingt-huit ans en
exil dans la Haute-Egy pte et resta quatre ans dans la ville d’Alexandrie. La
durde totale de son patriarcat fut de trente-deux ans pendant lesquels il
composa des homelies et des instructions nombreuses. En Egypte, les fideles
ne cesserent de se nommer Theodosiens, c’est-A-dire partisans de Theodose,
jusquau temps d’Anbä Jacques (Ya'youb); alors ils se nommerent Jacobites,
(το la priere de ce pere 5010 avec nous! Amen.

VINGT-NEUF DE BAOUNAH (23 juin).

'En ce jour moururent martyrs les sept saints aseetes qui ctaient de la
montagne de Tounah : e’etaient Anbä Bäsidi, Anbäa Koutolos, Anbä Ardämä,

l. Cette commemoration manque dans Ludolf.

fra] 29° BAOUNAH (23 JUIN). 607
π I als τ οι ον guy Lily us] U ls U Ieaal
I οἱ ll I u U I LET a I LE il
N HN νὰ lin Se ang Il N Πρ Ws) Ulas -- 0}
ΟἹ al IS ae) Pay Ba μοὶ ως ale Kir Οἱ JE mer Iyaäle
Lid ga U pe Sl ale nal ea eis ya Il AS, 1 aan
2 λό Kle> silel & em Οἱ Fe ee ρα Πα
ὥφκι a a al ΝΡ τ "νύ EA alarm.
God lebe Lie Boa Neid SKY Noll el US Amy
ge els a πθνς ee iss 29 ΤῸ a
sb all ach Al Ya ἐμὰν albley dl A Eyes ρα

*

2 RE N bil -3.B —.— 4 A ern: — 5. B ωδο9:
6. A Yeb- EEE. πὲ Deest:in ΒΓ Ὁ. Deest.in B. — 10. A LES,

E11. A le: — 12. Deest in B. — 13. Deest in A. — 14. Deest in B. — 15. Bla.

— 16. B \ya#. - 1. Β 859. — 18. A ad. — 19. Β 3,85.

Anbä Moise (Mousa), Aubä Aisi, Anbi Bärkaläs', et un autre moine nomm6&
Koutolos. Quant ἃ Anbä Bäsidi, il &tait prötre ainsi qu’Anbä Koutolos. L’ange
du Seigneur leur apparut ἃ tous deux et leur ordonna de proclamer le nom
du Messie. Ils se leverent sur-le-champ pour aller vers le gouverneur et trou-
verent une barque dans laquelle ötaient ces cing ascetes. [15 convinrent tous
de verser leur sang au nom de Notre-Seigneur Jesus (Yachou‘) le Messie. Le
pretre Anbä Bäsidi parlait au gouverneur et s’exprimait avec durete. Le
gouverneur lui demanda de quel endroit il &tait; il lui apprit que ses com-
pagnons et lui 6taient de Tounah. Alors il ordonna de les jeter en prison,
puis il les en fit sortir et les tortura. Ensuite, il ordonna de placer sur leurs
cous de grosses pierres et de les remeltre en prison. * Notre-Seigneur Jesus * 1. 239 τοὶ
leur apparut, les consola, les fortifia, les encouragea ἃ la patience et leur
promit le royaume des cieux. Ensuite le gouverneur les envoyaä Alexandrie
(El-Iskandaryah) οἱ ils öprouverent de grands tourments. Il les mit dans des
marmites Οὐ il y avait du soufre et de la poix; on alluma au-dessous un feu
dont la flanıme s’eleva ἃ vingt coudees; ensuite on les retira et on les jeta
en prison. Notre-Seigneur le Messie leur apparut et les guerit; ils se leverent,

1. A Barkalämen.

608 SYNAXAIRE ARABE JACOBITE. [1180]
μι» ὅλα op ὁ Iycich ὅν le Age αὐ au 21.) Las 1, ΤΙΝ
lm οἱ μὰν al ee ee 5
Ἐπ ΘΕ on U don! abü Ab δὲ Js S JE in er
Erg AN Tau Ἰὼ su So 5 Ul van Plal Luc US, ἢ

: ἐπι 54520 ἘΠῚ Ὡκωνς
sr 06 οι ΠρρέοέψὁΠπΠ al aili |
Buy Bi dal Seh LAY N a ll Se ὁ:
ra m ao lie ae land Ss a οὐ" ὁ

El ee ee a “δος ὁ ς Κς
de N may aus muy ya is (ὁ ὁ ll and nun Ba als

A u. 2. A. — 8. B Ὡν]. — a A lbal, — 5.B «οὐξῦ, Ὁ
6. Deest in B. — 7. B addit als] — ὃ. Deest in B. — 9. B Glos! rs —
10. Bed"; Ars Sl, ».— 11. Haec commemoratio deest in Ludolf et Malan.— 12. B addit
um 8 5). — 8: 2. Lsls deest in A. — 14. A ass —15. A »1. — 16.B Lee

— 17.B 1, 03. — 18. Haec tria verba desunt in B. — 19. 959 deest in B.

allerent trouver le gouverneur et confesserent leur foi devant lui. En les
voyant gueris, 130 personnes erurent et furent martyrisces en un jour. Quant

ν

aux saints ascetes, il redoubla leurs tortures, fit apporter devant eux l'idole
d’Apollon (Aboloun) et leur ordonna de se prosterner devant elle; ils la frap-
perent du pied, elle tomba de son socle et fut bris&e. Alors il leur fit couper
les pieds; quant au prötre, on lui trancha la tete ainsi qu'aux eing ascetes
aprös lui. Pour Koutoläs, il le fit brüler. Ils regurent tous la vie eternelle dans
leroyaume ceeleste. Que leur intercession soit avec nous! Amen.

'En ce jour egalement moururent martyrs Abba Hour, Aubä Bchäi et
Daidarä® leur möre. Abba Hour 6tait soldat dans les troupes d’Antioche
(Antäkyah); ıl vint ἃ Alexandrie (El-Iskandaryah) et confessa Notre-Seigneur
le Messie. Le gouverneur ordonna de lui couper la main droite, de l’attacher
A un taureau avec des cordes et de le trainer dans la ville : on mit sur lui
des plaques de fer brülantes; puis on lui coupa l’autre main; on versa du
plomb dans sa gorge, ensuite on le jeta dans une fosse remplie de viperes
qui ne lui firent aucun mal, puis on le frappa avec un bäton : en tout cela,

I, Cette comme&moraltion manque dans Ludolf et Malan. — 2. A Nadard,

29° BAOUNAH (28 JUIN). 609
Ile sale wa ae ol as al Po As 5 ya li ἴοι
ss οὐ Dass Air SV Hole Ile ον al ᾧ ἢ»
ss U le Id las ll ὁ ἢ any Tall ὅς zbles γερο Οἱ νοῦ
los ut] οἱ οἱ an ste „ls οἱ ea I say wa ol dus
u 3 0% ol " τοῦ u dan do all eb οὐ ταὶ AS εὐ;
τὰν ee eh es N Intels Na U u Hua

> οἱ lb il Mn welar ξοίμ AI οὐ. zo Ab na de bi do >
12 al Una 4% a εὐ 0) re N 51 a8 um

1. Deest inB. — 2. B addit »!. — 3, A 1232. Ὁ ἢ © desunt in Ὁ. —5.B
l»315. — 6. A 3.blbz!l. — 7. Deest inB. — 8. B Jas},. — 9. Deest in B. — 10. B
Lgelis qui addit BEE — 11. Haec verba a ὧν Rp desunt in B; Malan addıt comme-

morationem ecclesiae angelo Surial dedicatae.

il demandait du secours ἃ Notre-Seigneur le Messie a chaque fois et il lui
venait en aide, le fortifiait et le ramenait intact ἃ son etat. Tandis qu'il etait
ainsi, sa mere arriva, demanda apres et se rejouit de sa lutte. On en informa
le gouverneur qui la fit venir et lui proposa d’adorer les idoles. Elle n’en ΠῚ
rien; illa menaca, mais elle n’eut pas peur. Il ordonna de faire chaufler des
croches de fer et de les placer * dans ses llanes. Quand on l’eut fait, elle se
r&jouit, chanta des hymnes au Seigneur, eelöbra sa saintete et le loua pour
avoir et jugee digne de soullrir pour son nom jusqu’ä ce quelle rendit l’äme
et recüt la couronne du martyre. Puis on fit cuire le saint dans une marmite
avec de l’huile, de la poix et du goudron. Au milieu de l’ebullition, il louait
Dieu sans ressentir de douleur. On en informa le gouverneur qui fut etonn6,
stupefait et furieux; il arriva pour le voir, tenant ἃ la main une javeline;
il en perga la poitrine du saint qui rendit l!’äme et regut la couronne du mar-
tyre. Que son intercession soit avee nous! Amen '. Lorsque son frere le pretre
Anba Behäi fut present ἃ Alexandrie et quil eut dte martyrise le 1° de
nasi, son corps et ceux d’autres martyrs furent transportes ἃ Anästä-

bäsi (?) Que leur priere ἃ tous soit avec nous! Amen’.

1. Ce qui suit jusqu’a la fin de l’article manque dans B. — 2. Malan ajoute la com-
m&moration d’une eglise ἃ l’ange Souryäl.

lt

et

. 2909 ν",

. 239 v°®.

-

EN:

Bee FT EEE

ἰδ». Ὁ.
(di
A

a ET un λιν

RE

610 SYNAXAIRE ARABE JACOBITE. . A152]

N ir glhamadl Lay Fbyicl il 2 SE Tal ia ds,

ὥρων Pal a αὶ ὦ Tas du ul m Ei κὰ „ee εἰ}
8.41 τι AS ὦ ὁ σα ἰοῦ! IE ΔΝ αἱ Τοῦ Je Ir aa οἱ
36 le ls Wu En τὸ N ol a φῇ aus ᾧ ls ad
sel YA lisa τῷ Mey a N el
say Klik ayl Ἰὰς an Au a Pal I UI 55}
u 144} A N ὦ. ὦ ae a ee ln 3.1 Ju 2S
“ ES ὦν Bi, ad ON any gu Glen el Li ler al αἱ Je

1. Haec tria verba desunt in A.— 2. B Ir. — 3. Deest in B. — 4. B ἰ,»-. --
5.B seh). — 6. Deest nA. — 7. A al. — 8.B bla st ἐν — 9.Β δ '
10. Β ἀφ! 1223. — 11. Β οὗ Sa. — 12. A Isa}. — 18. Deest in A. — 414. Inc

57-67. — 15. Lue., τ, 76.

TRENTE DE BAOUNAH (24 juin).

En ce jour eut lieu la naissance du bienheureux saint Jean (Youhannd),
e Baptiste; jamais une femme n’enfanta un fils plus grand que lui. C’est lu |
qui loua le Messie et l’adora, tandis qu'il &tait encore dans le sein de sa
möre; il fut juge digne de placer sa main sur la tete du fils de Dieu. Le saint
vangile dit : « Lorsque Elisabeth (Alisäbät) eut accompli ses jours pour accoucher, ᾿

elle enfanta un fils. Ses voisins et ses parents apprirent que le Seigneur avait
aceru sa misericorde pour elle et s’en rejouirent. Lorsque le huitieme jour fut
arrive, ils winrent pour circoneire Venfant et l’appeler du nom de Zacharie
(Zakaryä) son pere. Sa mere leur dit : Non, appelez-le Jean. Ils lui dirent :
I! n’y a personne dans ta parente qui s’appelle de ce nom. Ils allerent con- %
sulter son pere : De quel nom veux-tu Vappeler? Il eerivit : Son nom est Jean. j
Sa bouche s'ouvrit et sa langue fut delivree du mutisme. Il benit Dieu' et pro-
phetisa sur son fils qwil serait appele le Prophete du Tres-Haut et qu'il par-

lerait devant la face du Seigneur et lui preparerait la voie?. » Deux ans s’etant
accomplis, l’arrivde des Mages eut lieu, et lorsque Herode (Hiroudis) fit perir

1. Luc, ı, 57-67. — 2. Luc, ı, 76.

riss] 30° BAOUNAH (24 JUIN). 61
lbs U ia Je zes ΡΥ ya οὐδ To U nl u Gil ὑξ-
a5 ab οὐδ. 2} “ὦ I Οἱ Al ls ἡ us Je WS 51 ie eo.
ls AK σὰς Je ds IL das > ie pl Tome il
\Etel al Tyan οἱ τΩΝ fa ah δ MN abs us Las
SP EP BR ER Er ee ren ῳ δ) ᾿νε a a as
LM ale Li US u dl nn a ya ed
Des ie al «ὁ ἀκ «ὦ ee a ΘΛΩΝ «ἢ
Ms ES ale Ib de δὰ N ὁ sul oe de οὐλδὶ
ln έν. u Suhl sehls us V 529}
Bea dal Ju a as ol de Yo al a) ab τὶ

1. Deest inB. — 2.B al. — 3, A ΝΣ —_ ἃ, Haec verba a su desunt in A.
-—5.B ωθ.. - 0. Sp BES deest inB. — 7.B sö=!. — 8. Malachias, ıv, 4. —

)
9.B ar" — 10. B addit I. — 11. A Iyao a δ) I

“DD Sa,
. =)

les enfants, on lui denonca ce prophete. Des soldats le chercherent pour le
tuer. Son pere Zacharie le prit sur son 6paule et leur demanda ἡ de venir ἃ un * f. 310 1.
endroit οὐ il le deposerait; puis ils le prendraient avec eux. Ils allerent avec
lui jusqu’ä ce qu’il entra dans le temple. Il le plaga sur l’aile du temple et leur
dit : « C’est d’iei que je [αἱ recu. » L’ange le saisit et l’emporta dans le
desert appel6 Desert d’Ez-Zifäna. Quand les soldats ne le trouverent plus, ils
s’irriterent de ce quil leur eüt &chappe et tußrent Zacharie. Quant au
Baptiste le prophete, il ne cessa de demeurer dans le desert jusqu’ä ce que
Dieu lui ordonnät d’äller A celui du Jourdain (El-Ordoun) pour annoncer et
“ precher le Messie et le montrer devant la foule comme Malachie la predit.
« @est le messager qui annoncera devant le Sauveur'. » En ellet, il ressemblait
aux anges, car il etait rempli de l’Esprit-Saint, &tant encore dans le sein de sa
mere; il habita dans le dösert, ne goüta jamais de pain, comme ἃ temoigne
le Messie, ne but jamais de vin, ne connut pas de femme. On ne rapporte de
lui aucun pech6, ni grand ni petit; il annonca le Messie, vit l’Esprit-Saint
descendre sur lui et mourut r&ellement martyr. Le Seigneur a dit qu’aucun

1. Malachie, ıv, A.

012 SYNAXAIRE ARABE JACOBITE. 1152
a Mn bis Tel N Aal weis we „bel οἱ bl

all a νων al ὁ ge ee τὺ N

Fol oe el

ΠῚ em ee ee

| Mal Wels U πῶ yalall Jans a
Be Ἢ

ὃς a ΤΟΝ τὴ H

a0 ὦ» ἴωσι ia Fin Aal ZU ac Sa Fe er

1. Haec tria verba desunt in B. — 2. B N! al; quae sequunlur usque ad finem
desunt in B. — 3. Ludolf addit commemorationem Marthae et Mariae. — 4. Pro
his verbis a sl B habet one! 6 or?! LS nt! au! 9, Kon, el, δι 99}:
— 5. Baddit 3a}; 4} οὐ ϑ Br En Pe 6.B addit We. — 7. Haee tria

E
verba desunt in A. — 8. A wg.

EP V ἊΝ

des enfants des femmes n’stait plus grand que lui. Que son intercession
accueillie pres du Messie nous protege jusqu’ä notre dernier souflle contre
les coups de Satan le meöchant, en ce monde et dans l’autre, dans l’eternite
des sternitss et les siecles des siecles! Amen! Amen! Amen'! i

Le mois böni de baounah est termind par la puissance de Notre-Seigneur
le Sauveur, ἃ qui soient la gloire et la force dans l’eternite des &ternites et
les sieeles des sieeles. Louange ἃ Dieu eternellement et eontinuellement!

“1.200 ve. MOIS D’ABIB LE BENI®*
(Juin-Juillet).
PREMIER JOUR p’aBıR (25 juin).

En ce jour eut lieu le martyre de la vierge sainte et pieuse Febronia®
(Afrounyah). Depuis son enfance, elle s’ötait donnee au Messie. Elle avait

1. Ludoll ajoute la comm&moration de Marthe et de Marie. — 2. Baj.: Au nom du
i Pere et du Fils et du Saint-Esprit, un seul Dieu. — 3. Malan Caphronia, Amelineau
Ἧ Fakronia.

ze 1155] 1° ABIB (25 JUIN). 613

ὁ ls Ade Mo Fa za Je IH U Va ul ni nal
abs 6 N SI A ae U Ge ἰῷ as ke ol!
ee 9 en a a SL ie
JE a N! Sale yalAis ie ll con μὲ et 5 A il
A er ὧδ ἰὰρ Il el an LE Ir sich τὺ τ τ τς
Al al κα 08 U > eh Pad ie A ur αὐ δ. ο9. ὠόϑοῦ
ee "ἢ. μι. ρῶν 5 IK za I U An,
3 Sal BI Ins MM las; is Zul za 1551, ΟἹ gie
Eee EN is a Wal a τὸ τἰς Sage ae
zb Nie 55 le as ΟΝ Sale de el ρ 17 533
(el Paul aan Doyle ei bar al) ps bi κὶ σαι ἰρ

1. B «599. — 2. A addit lei. — 3. B a3. — 4. A puma. —5.B addit nic].
_6.B.sG. — 7. Deest in B. — 8. Deest in B. — 9. B3y.S. — 10. A Ina. — 11.A
Sy. — 12. B sl, wol sis. — 13. B addit Ko. — 14. A Ay. — 15. B
omisit. — 16. B a. — 17. A le. — 18. Deest in B.— 19. B addit ALL.
— 2. B oo).

une tante, superieure d’un couvent contenant vingt-sept vierges, entre
les deux fleuves et qui s’appelait Ouryänä. Elle l’eleva dans la crainte de
Dieu et lui enseigna la lecture des livres divins. La vierge montrait un zele
beau et considerable pour la devotion; elle jeunait tous les deux jours et
faisait de grandes prieres. Cette sainte 6tait belle. Quand arriverent les
ordres de Diocletien (Diglädyänous) relatifs ἃ lV’adoration des idoles, beaucoup
de chretiens furent arretes et subirent le martyre. A cette nouvelle, les
vierges eurent peur, sortirent du couvent et se cacherent : iln’y resta que
la superieure, cette sainte et une autre religieuse. Le lendemain, les messagers
du τοὶ vinrent au couvent, saisirent la superieure, la trait£rent avec mepris
et reclamörent le reste des vierges. Febronia leur dit : « Prenez-moi et
laissez cette vieille femme. » Ils la saisirent, la lierent avec des chaines
et la transporterent ἃ la ville; elle etait ägee de vingt ans : la Mere l'avait
suivie en pleurant. Quand elle comparut devant le gouverneur, celui-ei
linterrogea sur les sceurs, lui proposa d’adorer les idoles et lui promit des
cadeaux nombreux et considerables. Elle ne le fit pas. Alors il ordonna de
la frapper avec un bäton, puis de dechirer ses vetements pour mettre son

ht Dia ale DE m ne

Vu © σο

Belle

[. 241 ΤΟ;

614 SYNAXAIRE ARABE JACOBITE. [56]
Zul ar οἱ zb Ibteb Sa UL el χὰ el az LS ΞΟ
No Al ai Dass bie us Lie sul ὁ al
lest habil u, Ye a ee
ai ler la ὁ το ὦ er a N Al U in
Ge ἃ ale dl ae eb LE Pa ll la 385 Salell sl τ
gel ar 6 de »» EU ll a a
"5.3 Ya Bla Play dl gabe ὅν δ aus La a5!
Yz 5 ζω 98] Blazi 5 5951 LS, Ἰόβαν Hei ὁ» His us Jet
ee ul Mal se se N ΤΩ Σὶ 1916. Ia> bl

Pe A Ba a

4 1) 9 σρς 2 ρ 2 leer x
1.B _l&e)l. — 2. Deest in B. — 3. B addit RURIE — 4kA,B 95,5. —

5. Bass. — 6.B bis. —7.Badadit N. — 8. A le. — 9. B ἰρῖζ.--
10. Refertur haee commemoratio a Malan ad 2 abib; deest in Ludolf. — 11. A
ill nis. — 12. Β ass. — 13. A yolas: — 14. A sl. — 15. B u. —
16. A ὅδ, — 17. A 1515. — 18. A anal. — 19. Az. — 20. A ml.

corps ἃ nu. La Mere lui eria alors : « Que Dieu te dechire, hypoerite, de
meme que tu veux decouvrir aux regards cette pauvre jeune fille orpheline. »
Alors, il s’irrita, ordonna d’attacher la sainte sur des chevalets et de dechirer
son corps avec des peignes de fer, ce qui fut fait au point que sa chair [αἱ
en charpie. * Elle priait le Seigneur et lui demandait son aide. On lui coupa
la langue, on lui cassa les dents, on lui coupa les membres et on la brüla
avec du feu. Notre-Seigneur le Messie la fortifiait et la maintenait. Quand le gou-
verneur fut fatigu6, il ordonna de l’ögorger, ce qui fut fait; et elle recut la
couronne du martyre. Il y avait la un fidele riche; il prit les membres de la
sainte et les döposa dans un collre dor& apres les avoir roulds dans des
etolles de soie. Que sa priere soil avee nous! Amen.

'En ce jour moururent aussi les deux prötres, saints et zeles, Bioukha? et

Tayäban?, prötres de l’selise de Tounah du distriet de Tanda; ils &taient
I 5 :
freres; leur pere etait administrateur de cette eglise : c’etait un homme

τὸς vertueux; les deux freres &taient eux-memes accomplis en saintete.

τ. Malan reporte cette comm&moration sur le mois d’Abib, elle manque dans Ludolf. —
2. Malan Banufa. — 3. Malan Denaben.

|
|
:
|

[1157] 1:1: ABIB (25 JUIN). 615
U 05 Ui Nils al a Ὁ δὲ ae ELEY al ὁ en
ADLER ae Seo μὴ ἀκ See N νὰ Erg Een Eee Eu 5 zer
N PN νοὶ οἱ γον ἡ
| οὐ. 5! Tue Yı day (ἰδ ya οἱ ὦ ὦ 08 ὃν
18 058 aa a al US LIE Ka Isa gan εὐ» ὩΣ Fall,
an οἱ 5. sl le Ei WS Ge ne u a a PuoY
NL sel | δὴ za lb LEN he le Sl de οἱ
Ga ge de, οἷς Bas Ban sl A no Al a a τ
te U el u IS δ an ill Il a dl a a tb U

! ἴω ὁ“:

IA. Its‘ ne — 2. B a. — 3. AB re: — 4, Β =, —5.B ἘΠΕ -
6. Desunt haec duo verba in A. — 7. A sl. — 8. Deest nA. — 9. B BL —
10. A as. — 11. Deest inB. — 12. BaaN. — 13. A 239. — 14. Haec verba ab
ie desunt in A.

Dieu fit arriver par eux de grands miracles et des prodiges dans la guerison
des malades qu’ils r&chauflaient avec l’eau du puits de l’öglise et qu'ils
guerissaient. Lorsque la mort de leur pere fut proche, 1] arrıva que le prötre
Tayaban avait revätu les vetements consacres et 6tait monte A l’autel pour
eelebrer le saint sacrifice. La nouvelle lui arriva que son pere 6tait ἃ la mort
et le demandait. Il röpondit : « Je ne puis quitter les vetements consacres
avant d’avoir termine : si Dieu veut que je voie mon pere avant sa mort,
c’est bien, sinon, que la volonte du Seigneur. soit faite. » Par trois fois, son
pere l’envoya chercher; il röpetait toujours la m&me chose. Quand il eut
termind le saint sacrifice, il trouva que son pere &tait mort. Il s’allligea beau-
coup ἃ cause des vases de l’eglise que le defunt avait, mais il ignorait οἱ
ils &taient d&pos6s. Son frere Bioukhä lui conseilla d’aller ἃ la montagne
de Seets (Chihät) et d’interroger les saints vieillards au sujet des vases
de l’eglise. Quand il y alla, il arriva qu’il se rencontra avec le Pere Daniel
(Dänyäl), le superieur du couvent. Il linforma de tout ce qui &tait arrive ἃ
cause de lui. Le P@re lui indiqua un saint ἃ qui il raconterait Loute l’allaire;
il alla le trouver et la lui apprit. Ensuite les saints marcherent dans la
voie du m6rite et de la perfection. Que leur priere soit avec nous! Aınsi
soit-il!

Ἐ 911 v9,

uf. 241 N?!

616 SYNAXAIRE ARABE JACOBITE. - Miss
5 deY gaäll ud ze dan L FE als Als za Ν
gb Αἱ A Gral 3 ἐν ee! Ἢ
Sl IE ill δα ὦ. ὅλαι ὁ ἰδὲ ὦ I οἷόν LI au m
SU IE ill Pit ὦ» sl BEL οὐ κυ 5 οὐ ον ὦ Je nn
IS, Stel Ti AL Lad N ul) a, ὅλα ὁ οἱ ὡΐξ
AL all is N gie ἐξὸ 8A ὦ le al El beis als λα
τ üu Ude Di

N a a
Si ee, ei

"| 124

1. μα sequuntur desunt in Malan. — 2. Ay ὯΝ —3.A Gh. -- 4. IL. _
5. Β Js“. — 6. Deest ἐπ Β. — 7. Alysslb. — 8 A ke. —9.B ee
10. B „8. — 11. ΒΟ. — 12. B 5 ναι 51 — 43. Haec verba ab Jon)

desuntin A.

'En ce temps, les eroyants mettaient de cöt& * ce qui restait des saintes
esp&ces pour le cas οὐ quelqu’un mourrait ou serait malade, ou pour quelque
cas urgent. ll arriva qu’un serpent penetra dans le coflre, y fit une ouverture
par οὐ il sortait vers la muraille et mangeait ce qui restait dans le coffre.
Quand les deux saints le surent, ils le tuerent et s’allligerent de ce qui &tait
arrive. On leur conseilla de manger le serpent ἃ cause des saintes especes :
ils demanderent ἃ Dieu de leur faire connaitre si cela lui donnerait satisfac-
tion. Un ange du Seigneur leur apparut et le leur ordonna. Ils prirent le
serpent, le mangerent et moururent ensuite. Dieu fit connaitre leur conduite
et leur action ἃ une religieuse, vierge sainte, et elle informa la communaute.
On leur bätit une belle &glise et ils firent des miracles et des prodiges
nombreux. Que leurs prieres soient avec nous! Ainsi soit-il.

DEUXIEME DABIB (26 juin).

Mort du diseiple saint Thaddee (Tadäous), un des douze grands apötres.
le Seigneur le choisit et il fut compt& parmi les Douze. Quand il fut revetu
de la gräce du Paraclet, il pareourut le milieu du monde, annongant l’evan-

1. Ce qui suit manque dans Malan.

1150] 3° ABIB (27 JUIN). 617
tl Ye Ss an de ll ἰῷ a

ἘΕῚ ee
Anlos SV AN am al 5 κι᾽ EN EEE
GLLY| Je Ay Ast ΟἹ ale as 5 il Ha ΚΟ au
ed UN el al Yo an As
Di ds STE 5] οἱό N ale ad a
Id on UK slob El ZEN ol N Pal ss halb aim
Si 1 Ast ΟἹ 15 τῶ Aal Ab N al ae" Sl των All

1. A SE Nee ee) BES weliz. — ἃ, Haec commemoratio deest
in Malan. — 5. Haec verba desunt in A. — 6. B addit οὕ. EIERN —

ΓΒ τὰ = 9.B pe. — 10. Deest in B.

gile, amena beaucoup de Juifs et de gentils ἃ la connaissance de leur Crea-
teur et les baptisa. Puis il entra dans le pays de Syrie (Souryd) et y annonga
levangile. Il öprouva de la part des Juifs et des gentils du me£pris et de
nombreux chätiments, puis mourut en paix. Que ses prieres soient avec nous!
Ainsi soit-il.

TroIs D’ABIB (27 juin).

'En ce jour mourut le Pere Anbä Gyrille (Kirillos), colonne de la foı et
lumiere de l’eglise orthodoxe, patriarche de l’öglise d’Alexandrie (El-Iskan-
daryah) (412-444), Ce saint fut eleve chez son oncle maternel, Anbä Theophile
(Täoufilous), patriarche d’Alexandrie avant lui (384-412). Celui-ei l!’envoya d’a-
bord au couvent de saint Abou Macaire (Magär); ıl y apprit les sciences divines
et en eing ans il sut par cour tous les livres saints. Le Seigneur lui donna la
gräce et l’intelligence du cur, si bien qu'il retenait dans sa m&moire un livre
qu'il avait lu une seule fois. Puis son oncle l’envoya au Pere Serapion (Sard-
byoun), excellent &veque. Il erut en sagesse et se rompit aux choses sup6rieures.

1. Cette commemoration manque dans Malan.

“ Quand il se fut perfeetionns, l’eveque le renvoya au siege patriarcal. Anbä "

“ur.

f., 242 v%

en

νοι το τος

618 SYNAXAIRE ARABE JACOBITE. Trusol
last as YA Ἰοῦς a6 κα νῷ And Ka al allel (sl au
U N Ale a a VI λα bl Aa Οἱ Sy es ὼς
ud El al se me ae Tl ALL Ay Syke a

air MN a a dil, ala ae er
N δὰ 08 gb Mimi last eyöl) Hands Ara Kol) Sb SU αἱ
N! de (δ᾽ Οἱ καρ an ei καὶ u ae εὐ ὁ

Sal Uns ade A I ὦ
el 1 ash) u IE U Lay ὃν ds all SUN πε τοῦ

LBS. — 2. BW.—3.B,S. — 4. B asial. —5.A πε Ρ 59. — 6. BS
addit\5» Je. — 7. Β 529. — 8. Haec duo verba desunt in B. — 9. A BELLE 4
10. Haec commemoratio deest in Ludolf. — 11. B ws.

Theophile se r&jouit beaucoup, remercia Dieu qui lui avait donne un pareil
fils et l’ötablit comme lecteur dans sa demeure. Quand il lisait, personne
ne desirait qu’il se tüt. Quand notre Pere Anbä Theophile mourut, on etablit
ce Pere ἃ sa place et sa science 6claira l’Eglise. Lorsque Nestorios (Nestour),
patriarche de Constantinople (El-Qostantinyah), tomba dans l’infidelite et
qu’on reunit contre Jui un concile comprenant deux cents eveques, dans la
ville d’Ephese (Efesos), au temps de l’empereur Theodose (Täoudäsyous), ce
saint fut le chef du eoncile. Il diseuta contre Nestorios, [πὶ tint tete, le vain-
quit, exposa son infidelit6 et, comme il ne venait pas ἃ rösipiscence, il l’ex-
communia, le maudit, et le deposa de son siege. Il etablit douze chapitres
ou il exposait la foi, et ensuite il composa des discours et des epitres qui sont
jusqu’ä ce jour entre les mains des fideles. Il etablit que Dieu le Verbe
est d’une seule nature, d’une seule essence, incarn6, et excommunia quiconque
diviserait Je Messie ou sortirait de cette opinion. (Juand son labeur fut
accompli, il tomba malade lögerement et mourut en paix apres etre reste
trente-deux ans sur le siege patriarcal. Que sa priere soit avec nous!
Amen.

'En ce jour mourut le pere excellent CGelestin (Kilistinous), pape de Rome

(Roumyah), qui etait disciple du pape Boniface (Younakindinis). A sa

I. Celle commemoration manque dans Ludolf.

[1101] 3° ABIB (27 JUIN). 619
οἱ ὦ MW sah Li) Muh son! Fe Na 5 0 el us
EU 58, auge ΟὟἹ ia el 1 alte τῷ ὁ abe 5 a EL
Ε΄ 0.1} 00} bla 506 zul della δου σι οἱ ὡς ἜΣ ΨΕΙΝΙΣ
π΄ oa a al als il a τ μι ως
| SS ἘΠ al as ll <> Ge ἀπο Ξ τον ας κι sen
bl Sl N UN an 55 bee an el shi as di 5a
pl das ALM μὰς a, PU UL BE a σερις μαι
δ." UN Bay τὰς Pa WS Mn geaäll I dgl! ἘΠ ἘΠ:
σ᾽ FESTER EL κα» «> Ἐπὶ ὼς Us Sl a οἰ ala
3 se dal UM I ae > IE ὁ ὁ le rin ill ao Al

1.B vaasle. —2.B wu". — 3. Haec tria verba desunt inB. —4.B δον =

5. Deest nB. — 6. A δ}. —7..Deest in A. — 8. op B. — 9. Deest in B.

DB Ib. — 11. A ya — 12 A er Ὁ 18. B a8: — 14. Omittit A.

mort, celui-ci recommanda que ce pere [αἱ suceedät. Puis il lui fit cette recom-
mandation : « Mon fils, prends garde, car il y aura nöcessairement dans
Rome des loups ravisseurs. » Quand Boniface mourut, on fit sieger ce pere
a sa place. Honorius (Anouryous) regnait alors ἃ Rome. Quand il mourut et
quand regna Julien (Youlyänous) qui 6tait heretique de race, il voulut stablir
Nestorios (Nestour) comme patriarche de Rome et chassa Cölestin. Mais les
habitants chasserent Nestorios et il resta dans le c@ur du τοὶ de la haine
contre le saint. Celui-ei partit pour un des couvents * pres de la Pentapole * f. 212 γ᾿.
(El-Khams Modon) et y resta quelque temps : Dieu accomplit par lui de nom-
breux prodiges. Le roi partit pour la guerre. (Juant ἃ saint Celestin, il vit
dans un songe nocturne lange Raphael (Rafäyil) qui lui donnait le salut et
lui disait : « Leve-toi, va ἃ Antioche (Antäkyah) trouver saint Döm6trius (Dama-
iryous) ton patriarche, et demeure chez lui, car le roi a resolu dans son äme
de te tuer quand il reviendra de la guerre. » Lorsqu'il s’eveilla, il partit du
couvent, ayant avec lui deux freres, et il alla ἃ Antioche οὐ il trouva saint
Demötrius malade. Il lui apprit tout ce que le roi avait fait contre lui et
resta chez lui dans un couvent. Saint Ignace (Ighnätyous) et Boniface,

papes de Rome, apparurent au τοὶ, ayanl avec un eux autre personnage

620 SYNANAIRE ARABE JACOBITE. [1162
my in Eh 3 illey onblel 2a een
er) a Ay a Ya iu ws, Ill DU Ua sy an Fan
er) Al Tab sl Ilse & ἃ ὦ Aue al zu Au Aus
ir) WE 5 Nas ah a N IE u ee all BL E
Sp öl dig Pass ge das Il Ay ae Οἱ IE er γς
u, mal al band ὡς u ee
Sl EN ge MN ey äh abe za ill ll ἔρος USE
a eV ame Οἱ sis σα ) umull ale al) las in U ως
3 SEM a ale, A ae ΝΣ

url ἢ nk, EU ol a ὦ ΘΝ

Ip ans go Lin) ὼς Ir ud SEN ei elle As ol d By

RES DER wm. —3.B ws. -- ἅ. Β =. — 5. Deest in.

j
ω
Sp 959.--- 10. Β ἀν»29 SIG. — 11. B ααἀαϊΐε 5. —12.B νυ θῳ. — 13. A 16,

—-6.B He. — 7,A s2lal. --ϑ A a. — 9. Pro his tribus verbis B habet x ἔ

tres redoutable qui lui disait : « Pourquoi as-tu laisse sans patriarche la
ville de ces deux saints Ὁ Voici que le Seigneur t'arrachera la vie et tu mourras
par les mains de ton ennemi. » — « Seigneur, que ferai-je? » lui dit-il. Les
deux saints reprirent : « Crois-tu au Fils de Dieu? » — « Je crois en lui. »
— « Envoie apres notre fils et fais-le revenir ἃ son siege. » Quand il s’eveilla,
tout tremblant, il ecrivit des lettres ἃ Demötrius, le patriarche d’Antioche,
pour justilier sa religion et lui demander d’apprendre aux messagers Οἱ
etait le saint. Quand ils partirent, ils le trouverent et le ramenerent ἃ Rome
avec de grands honneurs : le peuple vint ἃ sa rencontre avec une 1016 extreme.
En meme temps le roi revint vietorieux de la guerre et l’Eglise fut en repos.
Lorsque Nestorios blasphema et qu’un concile fut reuni contre lui, Celestin
ne put y assister pour cause de maladie, mais il envoya deux pretres avec
une £pitre οὐ il l’excommuniait. Le roi approuvait les paroles de Nestorios,
mais ıl avait peur du patriarche. Quand le Seigneur voulut faire sortir

», Gelestin de ce monde, Boniface et Athanase (Alandsyous)‘ lui apparurent

et Iui dirent : « Fais tes recommandations ἃ ton peuple, car tu vas
venir avec nous; en ellet, le Messie t’appelle. » Quand il s’eveilla, il fit:

[168] | 4° ABIB (28 JUIN). 621
"al Is JE MR JE ὦν abe Ss nad ne en ΟἹ Ὁ ὦ
5 μῶν EN ir del a a a Popp gl Ὁ ge ul ὧν
iss οὐ. 8, I. πὶ Ma IE U οἱ il ἰδ. DALN Sy
Se

lie ὺ ον

ll το 59. 52} yo yuaill τοὶ A au ὁ, ia od
& laagası y En ans] σι! Τμαοίω» re | “” ἀξ & lot 2] 1.)
Be a ll By EN τὸ al τὰ

N ο"- -- 2.A as. —3.B yel. —4.Aaj. oo, Or 5. Haec tria verba
desunt in A. —6. OmittitB. — 7. A Böll. ΞΘ τ ΑΝ 2.32. τ᾿ 9.ΑᾺ. μβοκχίθο ον
wu ταν \ Es

eo. A ne: — 11. Deest ἱπ᾿ ἃ. — 12.B ERS — 13. Haec duo verba desunt inB.

— 14. Αἰδοῦς.

ses recommandations ἃ son peuple et lui dit : « Des loups ravisseurs entreront
necessairement dans cette ville. » Ensuite il ajouta : « Je me leverai et je
partirai, car deux saints me demandent, moi et deux autres; nous partirons
de ce monde sur-le-champ : ce sont Cyrille (Kirillos), patriarche d’Alexandrie
(El-Iskandaryah), et Luc (Lougyas), &veque de Sän. » Apr&s avoir pronone& ces
paroles, il mourut en paix. Que la benediction de sa priere nous protege!
\ Ainsi soit-il.

QUATRE D’ABIB (28 juin).

En ce jour, nous celebrons la fete de la translation des corps des deux
saints Abougir et Jean (Youhannd). Lorsqu’ils subirent le martyre le 6 d’am-
chir, les fideles transporterent furtivement leurs corps et les plac&rent dans
l’eglise de Saint-Mare (Margos) l’evangeliste qui est au sud d’Alexandrie
(El-Iskandaryah). 115. y resterent deposes jusqu’au temps de saint Cyrille
(Kirillos), patriarche d’Alexandrie. Un ange du Seigneur lui apparut et lui
ordonna d’aller ἃ Veglise de Saint-Mare et d’emporter les corps des deux

saints Abougqir et Jean. Il partit avec une troupe de gens, ils prierent et
PATR. OR. — T. XVIL. — Ἐς 3, 43

N EG Bee

ln γιὲ κα Ξ ge σ᾽ a Er en ee \gl. due ἃ x
ΓΞ 6 ac Min A τ. EIS SRZWERFTE,
Sul ὦ» Ei al a 5 ee N Sudie Bas ὦ
"ie AZ OB ὦ UE Game Ilona bl 185 lays ie ul

ae m Ma ie εὐ se

ἘΠ 243 v°. Tal ir gl el
12 pl Ll “Ὁ οἱ ES“ len 3, Gall Ga) ΤΕ Ξε 1 De) Is &
si) BC ἊΝ das ec ko ae Se ale 13,15 > Io u RE ss
= ὯΝ W Bw“ ὧν ΠῚ Se Τὰ ὩΣ 5... Kiss ὁ] As ΕΠ os

1.Aybi. — 2. Blo.— 3 Aud: — 4. Baddu.)\e. ΟΝ um A
2’ Babe, 7. Bol). 8, 5A pl. — 9. A la}. — 10. Blugelai. — 11. Haee tria verba
desunt in A. — 12. B ΠῈΣ — 13. Baaddit \y. — 14. Deest ın Β. --- 15. B what.

creuserent l’emplacement : le coffre qui contenait les corps leur apparut;
ils le transportörent en grande pompe ἃ l’autre eglise de Saint-Mare qui est
au bord de la mer. Ils y döposerent les corps, y bätirent une &glise et insti-
tuerent en ce jour une fete en leur honneur. A cöte de l’eglise etait un temple
d'idoles ou on celebrait une grande fete et οὐ se reunissaient beaucoup
d'infideles. Quand ils virent la multitude des miracles que faisaient les corps
des deux saints Abougqir et Jean, ils abandonnerent le temple et leur infidelite
et devinrent chretiens. Quant au temple, le sable y fut apporte par le vent,
en sorte qu'il devint un monceau consid6rable. Que leurs prieres soient avec
nous! Amen.

949 ve; οἴνῳ DABıR (29 juin).

En ce jour moururent martyrs les deux grands saints, chefs des diseiples,
Pierre (Botros) et Paul (Boulos). Quant ἃ Pierre, il &tait de Bait Saida et p&cheur
de son metier. Le Seigneur le choisit le lendemain du jour de son baptöme;
il avait choisi auparavant Andre (Andräous) son frere. Puis, lorsqu’il eut
choisi Pierre, il le fit le premier des diseiples. Il resta au service du Sauveur
jusquä la Passion. Il avait de la foi, de l’energie et du zele; c’est para

[1105] 5° ABIB (29 JUIN). 623
AM;ls > el. 9Ἀ el είν! or A>|; αὶ ll &] me Js Be] τ] ö
ip übe 5 Lu ὦ Jen Sal ἄρα EN ol Asa Fell U εἰ
BY ir Ab Gel N ls βίου, a Ir Uke θὰ ὡς Je αἱ
el 9 ὦν u de le ζω eh ἰ τον
Β΄ Il: As 51 μὲ» el 305 ὡς a in, dal SI u Je
ON ar το Ah LK N il es LEE lo N ὦν ls le
Iy> Wle 36% ri Βὼ (5550. N, 56 ab oe ls

Ε΄ τ ὧν 1,5 nl au de μρλμῆν Al τοῖς, ls ae ἢ τ 2

1. Matthaeus, xvı, 14; Mare.,vır, 28; Luc., ıx, 19. — 2, Matthaeus, xvı, 16;

Joannes,
ἡ σι, 70. — 3. Matthaeus, xvı, 18.

qu'il devint le chef des diseiples, car lorsque ceux-ei avaient des doutes sur
| le Sauveur et que quelques-uns disaient : « @est Jerdmie (Irmyäs) ou un des
prophetes ', » il confessa comme tous les autres: « ΤῊ es le Messie, fils de Dieu
vivant’. » Alorsle Seigneurlui donna la meilleure part, l’etablit comme la pierre
angulaire de l’Eglise et lui remit les elefs du royaume des cieux*®. Apr&s qu'il
fut revetu de la gräce du Paraclet, il penetra au milieu des loups ravis-
seurs du monde et y annonca Jesus (Yasou‘) le Messie erucifi6. IL convertit
‚ une foule innombrable ἃ la foi et Dieu fit par lui de tres grands miracles.
Il eerivit deux &pitres, les envoya aux eroyants et dieta ἃ Mare (Margos)
l’evangile qui porte son nom. Quand ilentra ἃ Rome (Roumyaäh), il y rencontra
l’apötre Paul. Lorsqu’il y eut pröch& et enseign& et que la plus grande partie
des habitants eut cru gräce ἃ lui, l’empereur Νότου. (Niroun) le saisit et
ordonna qu’il füt mis en croix. Il demanda par humilite d’ötre erucifis la
‚tete en bas. « Car, disait-il, le Seigneur a ὁ ό cerucifi& debout et il convient
que je le soisla tete en bas, » et il rendit l’ame entre les mains du Seigneur.
Quant ἃ Paul, e’ötait un Juif de la tribu de Benjamin (Benyamin), Pha-
risien, fils de Pharisien. Il &tait instruit et versd dans la loi de la Thorah,
trös zel& pour elle. Les disciples et les fideles le redoutaient beaucoup, car
le prinee l’avait choisi et lui avait erit de sa propre main des lettres pour
1. Matthieu, xvı, 14; Mare, vi, 28; Lue, ıx, 19. — 2. Matthieu, xvı, 16;

Jean, vı, 70.
-|—3. Cf, Matthieu, xvı, 14.

As

rn ee

2E

624 SYNAXAIRE ARABE JACOBITE. ns 1166]
dp ls u a ol x U 0 ὁ. Sl
μοῦ» ale gb Gin a en Zul
σ᾽ μοὶ κα ως lee else EL öl
EU Say ρον πρὸ wm) As Hül) als ey td 5Ξ κι. Lil
ΔΑΝ jun ll by dan Aal iyall as (λείας any Aal BE
N te dee el
τ „Js N Alm N! Be «ul. , &,63 Ay 0,5 Ὁ ΤῸ Kenn
ae en Je ln 19]
lass 5) od alla asley ὧδ» We oe ΕΟ "ῳ ee) Au, ts Ko,
War Jul UN ee δ δῦ 5

1. Haec tria verba desunt in B. — ἃ. Actus Apostolorum, ıx, 3-5. — 3. B RER»;
- 4. Bösen. — 5. Böll, — 6. By. — 7. A ja. — 8. Deest in A. ze

9, Haec duo verba desunt in B.

». qu’il arretät quiconque proclamait * le nom du Messie. Tandis qu'il 6tait
en route, ayant avec lui une troupe de gens, partant de Jerusalem (Quri-

chalim) pour Damas (Dimachg), une lumiere celeste brilla sur lwi, il tomla ἡ
terre sur la face ἃ cause de ce qu’il voyait et il entendit une voiw qui Tu
disait : « Pourgquoi me perseeutes-tu? »— «Qui es-tu, Seigneur? » demanda-t-il. La

voix lui röpondit : « Je suis Jesus le Nazarcen que tu perseeutes »'. Ensuite
il lenvoya A Ananias (Hananyah) ἃ Damas, qui le baptisa. 1] lui ouvrit les
yeux et il fut rempli de la gräce du Paraelet. Il pröcha la vraie foi, et
de möme qu'il avait &t6 ardent en faveur de la loi juive, la loı du Messie fut
puissante en lui. Il entra dans le monde et precha aux gens la foi au Crucifie.
Il fut tellement &prouve par les coups, la prison, la captivite, le naufrage,
l’ögarement dans le desert, qu'il serait diflieile de le deerire. Ses l;pitres et
les Actes des Apötres en ont rapport& une partie. Puis ıl entra dans Rome,
y pröcha l’Evangile et un peuple consid6rable erut par lui. Il 6erivit pour eux'
l’öpitre qui est la premiere des quatorze dont il est l’auteur. A la fin, Neron'
l’arreta, le chätia et le livra pour etre decapite. Tandis qu'il marchait avec
le bourreau, il rencontra une jeune fille des proches de l’empereur Neron

1. Actes des Apötres, IX, 3-5.

[1167] 5° ABIB (29 JUIN:. 625
en ee EN se Nds leX N u οὖ
459. Ὁ 2) χ᾽ abe Pal) EU τὶ ὦν Fell 3 bel oJ οἱ»
aa SUN le οἷς le WE 3 a 6.5. PN Pi, Ὁ τς
Bells EN oe ὧς. a U IE A Al ὁ τοις
u MU lade "der od ge σε el is las a se ie
6 od SH Su u a Th Bell να Ua ul Upnse der Ip
ὡς πὸ ἢ MN ὦ» Pan ge Mr u Isis U Ins ἀκ
Pi. Nabe ee ρον ὦ Ba

oe la 5 Ya Dt Ἰβὼ ab „de

IFA: SEN. — 2. Haec verba a las desunt in B. — 3. Β RB — 4. B
ἘΞ. — 5. Deest in A. — 6. ΒΞ. — 7. A yon. — 8. B aid). — 9. Deest
in B. Ὁ: ποὺς — 11. Be. — 12. Aug. — 13. B =”, — 14. B
Ben L»s. — 15. Bl. — 16. B Joy! Bar EB addit tl. -

ἴ Βς ou NL. ᾿

qui avait &t6 convertie par lui. En le voyant avec le bourreau, elle pleura.
Ilarriva ἃ l’endroit ou on tranchait les tötes et tendit la sienne au bourreau.
La jeune fille pleura, il la consola et lui dit : « Donne-moi ton voile, je te le
rendrai ἃ l’'instant. » Elle le lui donna; il s’en enveloppa le visage ; le bourreau
eoupa la tete de l’apötre et la laissa enveloppee dans le voile. Quand il
revint pour annoncer au roi l’exscution, la jeune fille Τὰ] demanda : « Ou est

Paul? » — « Il est etendu au lieu du supplice, ton voile enroul& autour
de sa tete. » — « Tu mens; ἃ liinstant Paul et Pierre viennent de passer

pres de moi, couverts de vetements royaux, ayant sur la tete des diademes
inerust6s de pierreries et 115 m’ont rendu mon voile; le voici. » Et elle le mon-
tra au bourreau ainsi qu’ä ceux qui &taient avec lui. 115. en furent &tonnes
et erurent au Messie. Dieu accomplit par lui des miracles qu'il est impossible
de decrire. Ainsi on plagait des malades en ligne sur le chemin que suivait
Pierre afın que son ombre passät sur eux et 1115 fussent gueris. (Que la priere
de ces deux apötres soit avee nous! Amen.

!

τῷ

020 SYNAXAIRE ARABE JACOBITE. [1108]

ἌΡ

Ἔσο π᾿ ae ee

Gay le Je) UL, m AN a ὑκῦν
el U ee 323 „a een 3 m | am Jon an N) SS τ
le ul β' A ee de Tale le Pelindl ὑνς
ya ge AN 5 ΑἹ UN 9" οὐ αι ad! ἀρ ὡς, Buy |
Zell, Sal Lebis Lie ads gl ayl al ll Fa οὐ κοῦ lin ὁ al

Sp oa EU al A ar οἱ 4. IE A a τσ οϑ το

1. Deest in A. — 2. Haec commemoratio deest in Ludolf et Mai. — 3. Desunt haee
tria verba in A. — 4. A wu, -B Bi ol — 5. E SpusL. — 6.B a. -"

7. ΑὔἸλοίς, -- 8. 5 =. —9.B we.

sıx p’apır (30 juin).

'En ce jour mourut martyr l’apötre Aoulimäs surnomme Paul (Boulos). |

Ce saint &tait des soixante-dix; il servit les diseiples et montra du zele pour
la predication de l’Evangile. Il porta plusieurs des lettres de l’apötre Pierre
(Bortos), le servit dans ses malheurs et souffrit avee lui. Il entra avee lui
ἃ Rome (Roumyah), pröcha l’Evangile, enseigna οὐ convertit beaucoup
de personnes. Lorsque l’apötre venere, Pierre, souffrit le martyre, cet apötre.
montra beaucoup de zele; il le descendit de la croix, l’enveloppa dans des.
ötolfes pröcieuses et le deposa dans la maison d’un des fideles. Il fut denone6
ἃ l’empereur Nöron (Niroun) comme ötant des disciples. Neron le fit compa- |
raitre et linterrogea lä-dessus. Il l’avoua et confessa que le Messie etait les |
vrai Dieu. LW’empereur lui fit subir de grandes tortures par les coups, la sus- |
pension et la fum6e allumde sous lui; puis il lui demanda : « De quelle mort
veux-tu que je te fasse perir? » — Il repondit : « Je veux mourir ἃ cause du
Messie; comment veux-tu me faire mourir? Fais-moi arriver rapidement ἃ,
”

1. Cette commemoration manque dans Ludolf et Mai.

[1169] 6° ABIB (30 JUIN). 627

Sal IN US Is Ali a Amis ade le οὐ UK .....

ἴω ὁ“: so
lie el lu 4] 5 BIT (al ὡπ. RN Lu all ol 1}. 57, Ber es
LE alle, AU EU κα Ta N Elle Ay
5 \a>loy Sala s By ΒΥ na lalas ὑπ sA>s 9 e> ων ya!
Mol Lan älter el Po ae Fall a mie en

1. B addit ‚\abN!. — 2. Malan et Ludolf omiserunt hanc commemorationem. —
BA Reli, — AA τὺ. — 5. Bol. — 6.A a3. — 7. Deest inB. — 8. A
ml. — 9. Deest in B. — 10. A Bl. —11.B ya. — 12. A δῦ: - 13. Deest

. “ er, 5 .
in A. — 14. Bla» N a jela&. Ludolf addit commemorationem δι Bartolomie,

in Rached.

mon desir. » Il ordonna qu'il füt frappe et erucifie la tete en bas comme Pierre
son maitre, ce qui fut fait. Le saint regut la couronne des apötres martyrs.
Que la benediction de sa priere soit avee nous! Amen.

"En ce jour aussi eut lieu le martyre de sainte Theodosie (Täoudousyah),
mere de saint Proconios (Abroukounyous); avec elle furent martyrises deux
princes et douze femmes. Lorsaue son fils eut &t& denonee " comme chretien
et que l’ordre fut donnd de le tourmenter, il souffrit des tortures telles qu'il
fut pres de la mort. Notre-Seigneur le Messie lui apparut cette nuit et le
guerit. Quand il comparut une seconde fois et quon le trouva intact et
gu6ri, ces saints et sa m£re furent dtonnds et erierent tous : « Nous eroyons
au Dieu de Proconios. » Le roi ordonna de leur trancher la tete, ainsi que
ce jour mentionne sa fete le 14 d’abib. Que leurs prieres soient avec nous!

Amen’.

1. Cette comm&moration manque dans Malan, Ludolf, — 2. Ludolf ajoute la comme-
moration de saint Barthelemy ἃ Rachid.

ἜΧΕ

„245,03

lee ahnen

In,

"Αγ,

'd’Akhmim. Son pere &tait metayer et possedait un troupeau qu'il confia au

628 SYNAXAIRE ARABE JACOBITE. [1170]

pay EN Ba ὩΣ a δ 8 al οὐ Ἐπ Bas % ER ἘΝ
el Malle Is a gl sel 05 ul Me Bald dal ὦ» ὁ Pie
is y,l ἀν ΠΩ 3 el 8, 3 Js Be, ala le 5% υἱς» Is
la de ie) HI Ball Pal la ee a A de ET
gu A le UI a ade = U dl Pl ΟἹ N au 5! Parish Is
ὁπ. cl) 2 1 an ει ee τ ΕἸΣ ρον
Ba ET ar Bet ol ΩΝ egal, De au ον 0» 21 8 se sl
dam N! as ὦ äcke ll; 3,8 οἷσς PAS 5. al ad Pa
Jay sel SV ai: Οὐ οὶ, HE CH ud I IE AL

1. Deest in A. — ἃ. Deestin A. — 3. Deest in A. — A. Haec tria verba desunt in
A. -- 5. Deest in B. — 6. DeestinB.— 7.B addit SS. — 8. A „Ns. —9.B

les. — 10. Deest in A.— 11. Deest in A. — 12. A addit 5.9], — 13. 7)6 65: in AZ
NETTE. Be u A Je. — 17. A Ne. — 18. B IS 92%. —
“ἢ AU. --- 30. AS --- MAG. -- 32. Bopayie σ᾿]. — 28. Β Jen. — 24.B
Ὁ»

sEPT D’aBıB (4° juillet).

En ce jour eut lieu le trepas du saint pere, l’ascete, le devot Anbä Che-
nouti (Chenoudah) Varehimandrite. Il ctait des gens de Basläbät dans le pays

jeune Chenouti pour le faire paitre. Il nourrissait de son repas les bergers;
il descendait dans un &tang d’eau pendant l’hiver et le froid, y demeurait et
priait. Un saint vieillard tömoigna qu'il voyait les dix doigts de Chenouti
pareils ἃ dix lampes allumees. Son pere le prit et lamena ἃ Anbä Bakhäl,
son oncle maternel, pour qu'il le benit. Gelui-ci prit la main du jeune Chenouti,
la mit sur sa propre tete et lui dit : « Bönis-moi, toi, car tu deviendras un
pere respectö pour une grande foule. » Son pere le laissa chez lui. Un jour,
on entendit une voix proclamer des cieux : « Chenouti a &t& etabli comme

archimandrite sur le monde entier. » — Ilse mit ἃ accomplir de nombreuses
devotions et des adorations considerables. — Lorsque le Pere mourut, il fub-

ötabli ἃ sa place et devint une lumiere pour toute la terre habitee. Il pro-
nonca des exhortations et des discours, institua des rögles pour tous les |
moines, les supcrieurs, les gens du siecle, les femmes et la totalite des gens;

7° ABIB (1* JUILLET). 629

N ὦ all u ὁ an Ὁ δὰ ὧν ill Us Immun
a Δ ze WE SM a A Οἱ AU τές LI REN ln IS

a \yoaig "ale ᾿κεῖ. 8 au ie ey Ayell Je u Sul 3 su elle
or ls, ss ἀκα Ash 9 3 less ss a ᾿ τς ἢ em öl gi)

AL N en ὦ 9 τς σε} in 58 Hl de! ὧδ ale
Bel sh Bell τὸ τ τι- el Tal ὡς ὡς iu Gent

ἘΠῚ "55. ι εἶ Je Na As sel es) ΕΘΝ «-- gr A ls —)
Gl ἰῷ 108, A ri 55 blond] or ὁ ev
B ΣΟΙ ὁ Je ode au Je cl Pi ον ΡΣ ner al!

Bl 5 ἴω ἽΝ ὧς ΡΣ ΟΥἹ la ὡς ab ὦ EU a ὦν EU

1. Deest inB. —2. BES, —3.A all. —A. A ς 990. — δ. B ls. — 6. Β
ars — 7. Bal5.—8. A 51. — 9. By. — 10. B addit ., 8 xelii,. — 11. Haee
_ commemoralio deest in Malan et Ludolf. — 12.B addit \\». — 13. A usthbl. —

14. Haec duo verba desunt in B. — 15. A =,

il assista au concile des deux cents avee Abba Cyrille (Kirillos). Les nuages
le porterent parce que ses disciples ne le laissaient pas monter dans le char
avec eux. Quand il passa dans les nuages au-dessus du patriarche qui ctait dans
un bateau, il le salua ainsi que ceux qui dtaient avec [αἰ et ils lui rendirent
son saluüt * en l’admirant. Il mörita que Notre-Seigneur le Messie füt avec lui
ἃ plusieurs reprises; lui-meme s’entretint avec lui, lui lava les pieds et
but leur eau. Le Seigneur lui apprit de nombreux seerets; il fit beaucoup
de prophöties, et il vecut comme le prophete Moise (Mousa) cent vingt ans.
Quand sa fin fut proche, il vit une troupe de saints qui venaient derriere lui.
En apercevant Notre-Seigneur le Messie, il dit: « Tenez-moi pour que je me
prosterne devant mon Seigneur. » Ils le redresserent et il se prosterna. Puis
illeur dit: « Je vous confie ἃ Dieu, » apres avoir fait de nombreuses recom-
mandations ἃ ses enfants. Il mourut en paix. Que sa benddiction soit avec
nous! Amen.

"En ce jour aussi eut lieule martyre d’Ignace (Iyhnatyous), pape de Rome
(Roumyah), au temps de l’empereur Adrien (Alratyänous). Lorsque ce prince
apprit qu’Ignace donnait des enseignements et attirait le peuple la foi en

1. Gelte commdmoration manque dans Malan et Ludolf.

5.

u

"um Lange choisit Abou Bisoes qui 6tait debile et maigre de corps.

26. T°,

630 SYNAXAIRE ARABE JACOBITE. 17}
Tale ale äh 250 Se ee
5 Je «δ, Jh 5.5 ὅ. 65. a sh yala era le RUSS» EE
ab Ay ὅδ αν al al Tas Ye ah | a σθαι,
LS na pls Abd τ ΟἹ BAM a Nr σοῦ μι

gel 55 Mo ὁ ua HI ΟἹ ker

el or Gall Be!

>
ya 2,1 4 al Sa ei ae
οὐ 3 Sl da a HS ze bel 3 er re ὔ Pre
AE a dl IsYıl al abel A Ua N U da oh U οδ bs Al
ET dl ie σῷ ir οἱ ὦ UN EEE Bez

. x
1.A „UNI. 2. Bs228. — 3. Boybs. — 4. B 3. 5. Β γον — 6. By „>

—7.B addit „N! ur! πος 8. A omittit. — 9. He quatuor verba B omittit; haec.
commemoratio deest in Malan. — 10: Haec tria verba desunt in A. — 11 B ps. —

12.B laxz.

Notre-Seigneur le Messie et ἃ l’abandon des idoles, il le fit venir et lui pro-
posa de les adorer. Ignace αν consentit pas. Il le menaga et eut beaucoup
d’entretiens avee lui. Comme le saint ne consentait pas ἃ e&tre infidele, il |
le livra aux betes feroces. Ignace fit ses recommandations au peuple et l’af-
fermit dans la foi. Un lion s’avanca vers lui et le saisit ἃ la gorge : il rendit
äme entre les mains du Seigneur. Le lion ne recommenca pas A s’approcher
de lui. On transporta son corps avec de grands honneursä un endroit pr&pare
pour lui. Que sa priere nous garde! Amen.

nur DaBıR (2 juillet).

'En ce jour mourut le saint Abou Bisoßs (Behiah), qui jouit d’une belle
renommee, l’ötoile des er6atures, dans la montagne du saint Abou Macaire
(Magyar). I etait d’un endroit appel& Chansä, des distriets d’Egypte (Misr).
Il avait six freres. Sa mere eut un songe dans lequel l’ange du Seigneur
lui disait : « Le Seigneur te fait dire de lui donner un de tes sept enfants
pour le servir. » — « Maitre, repondit-elle, prends celui que tu voudras. »
« Maitre, |

*

1. Cette comm&moration manque dans Malan.

8° ABIB (2 JUILLET). 631

ὦ “5 Ne a ab I ee a oh ἀξ λῶν
er Pr) al τὰ οὐδ a las a Ss de Οὗ ὩΣ 9
= Be οὐ Las RN lol SU βου > 5,5 Dlsle
or de del Ms al, As 5,5 is N ὦ EN Ze
ol N IE AN aa any el) le ὁ υἷι κῶν
as el as Le (δ a al N a dell τωρ AK,
01a 9a lebe WE Gl Fall 7a al Sa ὁς μ΄ αν κὦ
eb al I sl AUS lid Sy ἀμ οἰκο. δ ὁ lu NN
LI Mia ale el sul Ui as as 1055 A A A οἷς
Ba) 12.5 ZI ale hy a A Ad Id
1.A 56. — 2. Deest inB. — 8. By N. — 4. Bl. — 5. A I. — ὁ. Haee duo

=

40. Deest inB. — 11. B 5223. — 12. B 3. — 13. Deest in B.

Cc
‚verba desunt inB. —7.A s.2,.— 8. Deest in A; addit B eg RE) a: —9.B ls.

dit-elle, prends-en un fort pour servir le Seigneur. » Il [αἱ repondit :
«(est celui-ci que Dieu choisit. » Apres cela, Abou Bisoes alla ala montagne
de Seöte (Chäihät) et se fit moine aupres d’Anbä Bäamouyah qui fit embrasser
la vie monastique ἃ Abou Jean (Yohannes) le Petit. Il se livra tout entier
ἃ de nombreuses devotions, il jeüna trois quaranlaines sans rien goüter
jusqu’a l’accomplissement des quarante jours. Il mörita que Notre-Seigneur
le Messie lui apparüt souvent; une fois il lui lava les pieds avec de l’eau dans
un bassin, en but une partie et en laissa une partie dans le vase pour son
disciple. Il dit ἃ ce dernier, apres que le Seigneur fut remonte aux cieux :
« Va boire l’eau. » Le disciple negligea d’obeir ἃ cet ordre ; comme le maitre
insistait, il alla vers le vase, mais il n’y trouva plus rien. Le saint lui apprit
ce qui en 6tait, car il ignorait quelle provenait des pieds du Sauveur. Alors
il ressentit un grand trouble : le pere l’envoya ἃ un saint dans la ville
d’Akhmim; il etait comme ἴοι. Ce saint le consola et le renvoya ἃ Bisoes.
Comme le disciple &tait encore troubl6, le pere le renvoya au saint, mais
celui-ei 6tait mort. Il dit A son disciple, avec cette recommandation : « Mets
sur lui ce bäton et dis-lui : Mon pere te fait dire de te lever et de me parler. »
Lorsqu’il fut arrive ἃ Akhmim et quil eut mis le bäton sur lui, le saint se

*f

. 246 v°.

950

Ὁ derable? * — Il m’a röplique : Le Messie m’a donne beaucoup, mais ce n'est

632 SYNAXAIRE ARABE JACOBITE. [1174]
le IK sta ὙἹ ga a Ai) ὁ ὅσ} ie mel ὦ Plz Aliayy Aalen
ME al al ir ld el al el cl οἱ,
Seil a ib Mal am?) 55. U 1 a Lu Ins Au ul ze
SUP κὰκ ΟἹ τὸς ἡ ἴω οὐδ ον er οἱ ΟἹ Boa Fe BEE TR Er
sale loch el 5 τὶ δ ἃ ls za Sl eis a a
5 u la ES u el IE IS LE ul Allen cl ΟΡ,
ΟὟ gr a τὰ a I ed el ee Ya
im "εις sel εὖθ oa Lg zur ὧν Ryyl 5 3} Rx
A ia el IE N AS ὡς 5} ζῶον ἃν N bl Bois May
aa le oe ge PO IE Sa ὁ Klar all IT din

EN slyas. ONE N Sal. — ἃ, B Sa. — 5. A 2 — 6. Box
— 7. Deest in B. — 8.B 3 sl. — 9. Deest in B. — 10. Haec verba ab .}}0
desunt in Be —11.B lin. — 19.BS3 \y. — 13. B addit grlke. —- 14. B IS --
15. B ZÜ3. — 16. Deest in B. — 17. By. — 18. B ro.

leva immediatement, le consola et V’exhorta en disant : « Ecoute ton pere :
ce trouble ne t’est arriv& que parce que tu ne lui as pas obei quand il [ἃ
dit : Bois un peu d’eau. » Quand il eut prononce& ces paroles, il se rendormit.
— Une autre fois, un de ses diseiples vint ἃ lui et le trouva causant
avec quelqu'un. Quand il entra, il ne vit personne. Il lui demanda des expli-
cations sur cette affaire. Le saint lui repondit : « L’Empereur Constantin est
venu aujourd’'hui vers moi en esprit et m’a dit : Si je savais que ce miracle
appartint aux ınoines, jabandonnerais mon empire et j'embrasserais la vie
monastique. Je lui ai repondu : Tu as öleve la religion du Messie et andanti
le eulte des idoles et le Messie ne t!a-t-il pas donn& une r&compense consi-

pas comme le miracle des moines, car je leur ai vu des ailes de feu avec
lesquelles ils volaient vers la Jerusalem (Ourichalim) esleste. — C'est ἃ bon
droit, lui ai-je dit, car vous avez une femme, des enfants, des richesses qui
vous consolent, quant aux moines, ils sont pauvres, aflames, mis6rables, c’est
pourquoi Dieu tres-haut leur a donne cette r&compense. » — Une autre fois,

I
|

le Seigneur lui parla en ces termes : « Je ferai de ces montagnes comme des
tours de refuge, remplies de moines. » — Le saint lui dit: « Seigneur, oü
trouveront-ils de quoi se nourrir, s’ils sont des quantites considerables? » — ὦ

[4176] | 8° ABIB (2 JUILLET). 633
ὁς ds ὦ One Ὁ ee ea Ys ® a gl Ὁ ἃ ὦ > ξ 555
ὁ ἐπ EV 55 gg al ae 5 el > ὁ ὁδ Au 8:
des ii αἱ Fa ae LE 8,5 deln ya ad σοῦ αἰ ἢ JA db,
Tepe SEM aut Puh bel de N a EIS 1015) Sr a
ls All, ee LE N 9159. EIN > Bla; ale Tanks τὰς
I 5 di e Id.
u! Νὴ εε ὃ :9 Sao! | "τ κα or al us 620 > r 10 >16, a)
EN ae AS ZI all Ile Lidl EI U AT ill
Yon Pal my ar des al > αἱ ol Ku an κα Ay 56
bl οἷ» N N A a VE ud EN yeah
Bel ale da il) > Ὁ len aniil I ae ss δ ὦ 5 να As

1. Deest in B. — 2.B Iogon. — 3. Deest nA. — 4.A SE — 5. Deest inB. —
6. A ὅλων, — 7. Aus. — 8. Bade. — 9. A 165. — 10. AL. — 11. B addit

᾿ς,
ἘΠ}: — 12. B as. — 13. Deest in B. — 14. A ΡΝ, — 15. A Vanl,. — 16. Deest
i —A7 ὌΝ ΞΘ Α τς ἢ
inA. - 17.B u). 18. A 2.9:

I lui repondit : « C’est moi qui prendrai soin d’eux et je ne les laisserai
pas souffrir de la faim, ni manquer de quoi que ce soit. » — On raconta
d’un religieux errant qui vivait dans la montagne d’Antinoe (Ansind) et autour
ö 5 ὃ
'duquel s’etait rassemblee une foule considerable qui eroyait en lui, qu'il
tomba dans un danger important en disant : « II n’y a pas d’Esprit-Saint. »
fe) «

— Il fut suivi d’une grande quantit& de gens. Quand Abou Biso&s l’apprit,

fe)

il mit trois anses ἃ chacune de ses corbeilles et s’en alla ἃ la montagne
d’Antinod. Quand il eut rejoint le moine et la foule qui etait avec lui, on le
salua et on l’interroga sur les trois anses. Il repondit : « C’est pour moi une
Trinite(?) et toutes choses sont semblables pour moi. » — On lui dit :
« La etait le Saint-Esprit (Ὁ). » Alors il commenga ἃ leur expliquer et ἃ leur
d&montrer d’apres les livres anciens et modernes que le Saint-Esprit etait
une des trois personnes de la sainte Trinite. Ils revinrent tous ἃ la connais-
sauce de la verite, ainsi que le moine errant. — Notre pere Abou Biso&s
avait un disciple simple d’esprit. Lorsqu’il sortit pour vendre le travail de
ses mains, un gentil le rencontra et le detourna de la verite au point quil
prononga des paroles coupables contre le Messie. Lorsqu'il revint au couvent,
notre pere vit que la gräce du bapt&me lui avait &t& enlevee. Apres l’avoir
interrog& et avoir appris ce qui &tait arrive, il demeura ἃ prier pour lui

nn

᾿ ΟΛΣ r
. 247 v°

ey! Hl) el ὦ πὶ Alias Lil As αὶ Sn dr κἱ as les"
S, rin αἱ el > ab säl 5. ΟἹ an ante held
Gel km SACHE

al EN al δῶν al Pal Pill sl a

‚terre de * Seöte, Abou Bisoes partit et demeura dans la montagne d’Antinoe

634 SYNAXAIRE ARABE JACOBITE. [1176].
Ka 3. cly ἜΝ οἷς Tale αν Als a5 ἀϑρικν τὸς 53] © En
a a al ih lan Lila age Ya ELY] Lin Οἱ All —

κοὐ lo N PS ee m ee ὅρος

es Zt eh al zus „los 1,5 τ} las ως ἊΝ 1A al ls
ME gu ie al σι a N sd Is dr Fuzi du
A) ang la) LA N Lay abs Mas Sole sus οἱ ὦ ll

Aula. —2.B an — 8. Β΄}. — 4. Baddit Sy. — 5.B all

— 6. Deest in B. — 7. B a ein ‚ut. — 9. Deest in B. — 10: Β RE
— 44. Deest-in Br ΓΑ a, AIR ὍΣ “8 eis ἘΞ 15ER

Ὁ Er
BB ar — 17. B οϑόϑι. — 418, B a — 19. B ΠΣ lterum 1515. —
20. BSSb.

pendant une semaine. Au bout de ce temps, il vit la gräce du bapteme
pareille ἃ un pigeon descendre sur sa töte et entrer dans sa bouche. Alors
il remereia le Messie et recommanda ἃ son disciple de conserver sa foi et de
ne plus prononcer de paroles injurieuses. Lorsque les Berberes vinrent ἃ la

οὐ il mourut. Quand le temps des troubles fut passe, on amena son corps
avee celui d’Anbä Baoulä, qui &tait de Tamouiah, au couvent de saint Abou
Bisoes. (Que la benediction de sa priere soit avec nous! Amen.

En ce jour moururent aussi les saints martyrs Piröou (Abirouh)'
Athom (Atoum) son frere. 115. ötaient des gens de Tasempöti (Sanbät), nes de
parents chrötiens et croyants, craignant Dieu et faisant de fr&quentes aumönes,
Le nom de leur pere 6tait Jean (Youhannd) et celui de leur mere Marie
(Maryam). Lorsque leurs parents moururent, ils etaient grands : Piröou avalt
trente ans et Athom, vingt-sept. Ils frequentaient l’eglise, &taient miseri-
cordieux, accueillaient avec aflection les etrangers, et etaient accomplis dans
toutes les vertus. Quand arriva le temps du martyre, ils prirent leurs mar-
chandises et allerent ἃ Peluse (El-Faramä) pour les vendre. 115 trouverent

1. Malan Abrum.

141177] 8° ABIB (2 JUILLET). 635
ua Fre ya 55 A Aaleb ὅρα ον Pb ἐς u pe
ee Toll an Po, hass alas Igäley da) ὁ» ὁ "u li

acY] al ul ἴθ Στὸ 9%: ἜΝ Ne) ul S|ia Ns ὥ 1,8 or 5
lie a Lat Ip el ll μὸν Isle „Sal μα οἱ u
Asala ἂμ er ΕΞΞῚ \y „a Ng ὌΞΟΙ te Ia3 Js δὴ a DU Is
Bl oe ln Il EN 5 aan SA ὦ SL Pla
: Be en “9 Π ες ων νῶν I la x τὰ Eh =
ol ΝΕ al ᾿ ἅ5.9} τ A: Jo 35 es ω- mtl a en

{8 τὸ 9 DeetmB. —. 3. ΒΒ), ,B eb. —5.A Usb .. --
6. By. -- 7. ἃ 00]. — 8. Deest in Α. --- 9. B la)! τορος — 10. Alznl. —
“ΠΑ ar. — 12. A mus NEIN, we. — 14. Desunt haec duo verba in A.
-- 15. Desunt haec ver da ab Inte in B. — 16. A Ira. — 17. B addit Yala,. —
18.B 1. — 19. Α δὲ Β „ilel.

les soldats ayant avec eux le corps d'un saint medeein, appel& Abba Nouä.
Ils leur donnerent beaucoup d’argent, recurent d’eux ce corps, le porterent
ἃ leur demeure, le placerent dans une cuve de marbre, et suspendirent une
lampe devant lui. 11 fit beaucoup de miracles. Puis les deux fröres reflechirent
au deelin de ce monde, ἃ la felieite de l’autre vie et tomberent d’accord pour
aller ἃ Alexandrie (El-Iskandaryah) apres avoir distribu& aux pauvres tout
ce qu'ils possedaient. Ils confesserent le nom du Messie devant le gouverneur
d’Antino& (Ansinä); il ordonna de les mettre ἃ la torture. Ils furent frappes
a coups de fouet, tellement que leur sang coulait sur la terre; puis on cloua
leurs corps avec des clous et on alluma du feu au-dessous. Le Seigneur
envoya un ange qui les delivra du feu et de la suspension. Le gouverneur
ordonna alors de les enchainer, puis il les envoya ἃ Peluse. Quand 115 com-
parurent devant le gouverneur, il admira leur bravoure et leur beaute et
leur proposa de se prosterner devant les idoles. Ils refus£rent : il leur injecta
dans le nez du sel, du vinaigre et de la chaux : ils le supporterent avec
patience; puis on les cloua sur des chaises de fer, on alluma du feu sous eux;
on leur arracha les ongles des mains et des pieds, et on les frappa sur la
bouche avec des massues. * Sur ces entrefaites, la femme du gouverneur
mourut. Il leur demanda de lui pardonner ce qu'il leur avait fait et de res-

[| >47 vo

636 SYNAXAIRE ARABE JACOBITE. [1178] 5
N ga El N ce δὴ ἀρ δ gie le abulı
> Win lu de ὦ a ὦ Ei ba DL I Las Wall abeol
A sch, ὁ 5.,.} εἰ a] Ὡ EN DEV Au ο sgoala ὁ | m Je, I, ι
“συ: Weile τοῦς al ln me οὐ ρα MM στόμ
lan Jen LE ᾧ many las ὧν Samy κα al Ξε

er ἀξι aan LE u Frans μόν

lang, bin al yo 1 ll ya Lidl Laslol As Ua üble ὁδὸς
ll ig Aal ul Iplos ὦ 5: λας Dur N lmyleny Lay 8
El sl ga Ka Ua yo as ἰκξὼ hen Οὐ bl Ins ἐν
> Is I U I ol ΟἹ Aa Lang as ball 8 οἱ le
pl geadl 55 bir, Sy EI ὡς TS ὁ la u Is dl ll

1. Haec verba a las, desunt in A. — ἃ. A addit ku. — 3. A 19}. — 4.
B bye. — 5. A u. — 6. B u. — 7. Pro his verbis a \;0,5 A habet
a3 na2s3. — 8. Deest inB. — 9. B ῥλ πὶ:

susciter son &pouse; ils implorerent leur Seigneur le Messie et la rendirent
A la vie. Le gouverneur se convertit ainsi que tous ceux qui etaient avec lui
et les relächa. Ils allerent a Tasempöti, leur pays, distribuerent aux pauvres
ce qui leur restait, remirent le corps d'Abbä Nouä ἃ un saint homme du nom
de Sarapamon (Säräbämoun) et lui recommand£rent d’allumer une lampe, et
allerent ἃ Psarious (Es-Saramoun) ou ils confesserent le Messie devant le
gouverneur. Celui-ci ordonna de les frapper : la ville fut saisie de
[rayeur ἃ cause d’eux et leur sang coulait sur le sol. Une femme muette
et sourde vint en prendre un peu et le mit dans sa bouche, sur son oreille
et sur son cur : elle entendit et parla; on la saisit et on.la mit dans les fers,
Puis le gouverneur ordonna de trancher la tete aux deux freres : Sarapamon
etait avec οὐχ; il prit leurs saints corps, lui et d’autres personnes de
Tasempöti; ils les mirent au linceul, les parfumerent et les transporterent
dans leur pays ἃ Tasempöti. Quand on arriva hors de la ville, les betes
de somme s’arreterent et cesserent de marcher; on les frappa pour les
[aire avancer, mais inulilement : Alors une voix se fit entendre : « Cecıi est -
"endroit que le Seigneur a choisi pour nos corps. » On les y laissa jusqu’ä
ce qu’on leur bätit une öglise ou on placa avec eux le corps du saint Aba Nouä
lo medeein. Ils sont demeures jusqu’ä present ἃ Tasempöti. Saint Piröou

|
|
Ι
\

179] 8. ABIB (2 JUILLET). 637
Gel ὦ 55 Flazlelo Ill 32.
LE LE IE a en u ce IN LI dl ar at

Feb 4 Σὰς ὡ Kalle est ul ι1.ς ἀνλαθ ae) a en) el sel
ara Sul πὶ τ τῆς
al a Li) μοὶ 9. AL Aal ya Ma δ} al az Τῶν

Al Eli ze sa u 1105 Sl ln 5 5% Lie " Yo, 58
Be N δὰ EN Is Al au PL u 9 ul

Asa. — 2.1 Job. —3.B Laie. — A. Haec commemoratio deest in
Ludolf. — 5. Β ὅλο ὦ 3. — 6. Haec tria verba desunt inB. — 7. Baddit lol. —
8. Deest inA. — 9. A lv. — 10. A „85. — 11. B ἐν LU a =
13. Haec duo verba desunt in B.

&tait roux, avait les cheveux eröpus, une longue taille et les yeux bleus;
saint Athoum 6tait d’une haute stature; il avait les yeux fonces, la barbe
noire. (Jue leurs prieres soient avee nous! Amen.

'En ce jour mourut martyr saint Anbä Balänah; il etait de Bara dans le
diocese de Sakhä et avait regu la pretrise. Quand il apprit la persdeution des
fideles et le meurtre des saints, il distribua tout ce qu’il possedait aux pau-
vres et aux malheureux, partit pour Antinoe (Ansind) et confessa le nom du
Messie devant le gouverneur. Celui-ci lui fit subir de grands tourments de
diverses sortes pendant plusieurs jours; il rendit l’äme entre les mains du
Seigneur. Que sa priere soit ἀνθὸ nous! Amen.

"En ce jour aussi eut lieu le martyre de saint Anbä Epiuse (Bimä)? des
") gens de Pankoleus (Bankaläous), du nom de Pemdje (El-Bahnasä). C’etait un
| homme * riche, bienfaisant, aimant les pauvres : il etait le chef de son
endroit. I] vit en songe Notre-Seigneur le Messie dans une lumiere &elatante,
qui lui donnait le salut et lui disait : « Leve-toi, va trouver le gouverneur et
confesse mon nom, car une couronne t'est reservöe. » Lorsqu'il s’eveilla, il

1. Cette comm&moration manque dans Ludolf. — 2. Cette comm&moration manque
dans Ludolf. — 3. Malan Bimamon.
PATR. OR. — T. XVII. — FB 3, A

* f, 248 7%

ran

638 SYNAXAIRE ARABE JACOBITE.

ai Ὁ] Be ie et τ ΠΝ
USE ale ΘΟ! le ale neh al TS νὰν lb 9
u Tea Ya U τ ν᾽ Arte ὦν IE in ὅπ Fe
Ads ne le ya zoll sie Ebene ΟἹ Bastel abs all La
la U ESEL I | an BI MOL as all
EN EN! ld ee Pal SE ud ὅσιοι Tudl ὁ ns Al
2,29 2 Ξε En ges ἰῷ ob übe ::] I

“le! “ “} .. . Ω EN Sn 1
Ey ir le Sl lat ade Il as ar Je ll ἢ re

1. Boss. — 9. A 35}: ER SS ἡ Deestun an IB “- - δι ἃ δ: ΒΓ

) )
οὐ. —7.B gut et addit Be — 8. DeestinB. — 9. AL&. — 10. B ut LE

— 11. B u — 12. Deest in Β. — 13. B s2ll&ö. — 14. Deest in B. — 15: ὦ
addit , » «ἂν. — 16. Balu,. — 17. B „sb. — 18. A LU. — 19. B us. ταῦ

20. Haec duo verba desunt inB. — 21.B FSOR WA CR — 22. A Nora. — 23. Deest in A.
ILS A, ΡΠ ΟΝ in.N.

partagea tout ce qu'il possedait entre les pauvres et les malheureux; puis
il pria et partit pour Pemdje. Il confessa le nom du Messie devant le gou-
verneur Louqyäs'!. Quand celui-ci sut qu'il stait le chef de Pankoleus, il
lui reelama les vases de l’eglise de cet endroit et l’invita ἃ adorer les idoles.
— Le saint lui repondit : « Quant aux vases de l’eglise, il n’en reste rien et
quant ἃ adorer les idoles, je n’adore que Jesus le Messie. » Le gouverneur
ordonna de lui couper la langue, ce qui fut fait, mais le Seigneur la lui ren-
dit intacte. Il le tourmenta ensuite avec des pressoirs, le cloua sur un siege
de fer au-dessous duquel on alluma du feu : le Seigneur le delivrait. Puis
ill’envoya ἃ Alexandrie (El-Iskandaryah). Notre-Seigneur le Messie lui appa-
rut et le fortifia. On le jeta en prison ἃ Alexandrie; il y fit de grands

miracles en faveur de Julien (Youlyänous) d’Aqfahas. Celui-ei avait une seur |
possedee par un dömon : le saint l’en fit sortir. Sa r&putation se r&pandit
en ville et un peuple nombreux y crut au Messie par son intermediaire.
l,e gouverneur s'irrita, lui fit subir divers tourments par des chevalets; on
Iui arracha les ongles; on le promena enchaine en selle, puis on le jeta

1. Amelineau (ulecien.

[1181] 8° ABIB (2 JUILLET). 639
Bu ba u le κ᾽ glei air ὁ gb 5 TAU ul δ ,κ0Ὁ9
Ka zes OLE ap ey Lin al U By sa Al, ul all
ar τ Ey le Zi Kl Aa Ti Aue In
le LEI I a am Pi οἷο Bass ol ρων μὺ u ἃ
ol ἴω 5 Bao χα Ja ἡγήσω nn δ 0 1 El. οἴως ish
a be Bl μιδὶ a al a!

NE I ENT yet ze 6, πραρα
ng 35 ii la LE eg | ul
el ur 8 ya Iyn un BE Ser de 30 übe Ὑ» a ὦ
5:3 ας. ΞΕ ὁ. Mal es EN AT en O5] el lin ML yI

1. Blum. — 2. B anyba. — 3. A „ee — A. Bye). —5.B addit 3. — 6. B
eh. — 7.B Sin. —8. BiS9.— 9. Deest in B. — 10. B sah. — 11.B „Ua.
— 12.B ei — 13. B axlis. — 14. Haec commemoratio dees!t in Ludolf. —
Febr 16 A | — 17: Bol 418. BUS. — 19, B &,N1. — 20. Deest

&
ΠΑ —91.-B 3a, — 39: Deest in B.

dans le four d’un bain; on le suspendit avec une grosse pierre et on le jeta
dans la mer : le Seigneur le sauvait. Puis on le jeta dans le feu : il fut par-
θη et pria quand il s’y trouvait. Fatigue, le gouverneur l"’envoya en Haute-
Egypte (Es-Sa id) ou il fut torture et mis en croix la tete en bas. Puis on le
mit dans un chaudron et on alluma du feu par-dessous : le Seigneur lui
apparaissait et le sauvait. Le gouverneur ordonna de lui trancher la tete:
‚elle ἴα} coupee avec le tranchant d’une epee et il recut la couronne du martyre.
Les serviteurs de Julien d’Agfahas prirent son corps et l’emporterent dans son
pays. Que sa priere soit avec nous! Amen.

"En ce jour aussi mourut saint Anbä Kyros* qui habitait ἃ l’extrömite

(Täoudousyous). Voyant linjustice dans le monde, il abandonna ce qui lui
appartenait et partit. Le Messie le guida vers cette terre qui est dans l’ocei-
dent et il y demeura seul pendant beaucoup d’annees, sans voir ni ereature
humaine ni animal. Il y avait dans la montagne de Seet6 (Chihät) un pretre
nomme Bamou : c'est lui qui avait enseveli le corps de sainte IHilaria (Ilärya).
Il voulut penetrer dans la terre intsrieure dans "espoir de voir un des

1. Cette commemoration manque dans Ludolf. — 2. Malan Cara.

rf, 218 ve,

du monde, * dans le voisinage de l’enfer : il etait frere du grand Theodose * r. 918 ve,

πὰ

640 SYNAXAIRE ARABE JACOBITE. [1182]
ld ee de nl ee
ne ?Jsäs Χο no dl a oa IS Js ὁΐδο a re re Sure
Hal El bla ὦ» δ Audi I ms ΟἹ Fl de
AN a el les alas lan ge Plz al es Sl 5 bes {1
I Sl, Gadasl) ans Bil AU 6 Toll Je εἷς = öl ἀντ,
ul N aa el ἰὼν οἱ» πον Ὁ). ον el εἶ en ai

ἰς ἀρ» a 18 „lo ul 55 Le JUN hi al So
οὐδ τ ae a le he σολϑὶ Kol an zo μὸν
geil da Ku ἊΣ all ae gay ol, 1? ul a) DL Ss 535 Ὁ 5,0
| Br Bao

By. 2. Al)yb. —3. Deest ἐπ ἃ. — 4. B au. τ δ. ΑἸ. — 6. A Pie
— 7. Haec verba a 2x! er desunt.inB. — 8. BESSER HER Kb. — ΤΟΣ ἊΝ

„g. ππ 11. Pro his tribus verbis B habet er er W:. — 12. Β Je -
15. ον a wolle. — 1A. Malan addit commemorationem S. Marci, ex

monasterio δ. Antonii.

ascötes, serviteurs du Messie. Dieu l’assista, il entra dans cette terre et vit
beaueoup de saints; chacun d’eux lui disait son nom et l’informait du motif
qui lavait amend. A chacun d’eux il demandait : « Y a-t-il quelqu’un au-
dela? » L’autre röpondait : « Oui, » jusqu’a ce qu'il arriva ἃ saint Anbä
Kyros, le dernier de tous. Celui-ei lui eria de l'interieur de sa caverne :
« Sois le bienvenu, Anbäa Bamou, prötre de Seöte. » Il entra, ils se saluerent
r&eiproquement. Anbä Kyros lui montra de loin les fumdes de l’enfer et lui
apprit que le Seigneur le regardait la nuit de chaque dimanche, ce qui
procurait un peu de repos aux damnes. Il linterrogea sur les choses du
monde, sur les affaires des saints et d’autres points. Quand leur conversa-
tion fut termine, Notre-Seigneur le Messie [αἱ apparut et l’informa quil
quitterait ce monde. Quand arriva le soir, il pria beaucoup, se prosterna la
face contre terre et rendit l’äme entre les mains du Seigneur. Saint Bamou
pleura, dechira sa tunique et l’ensevelit dans une moitie, puis il partit. Le
Seigneur ordonna ἃ une grande pierre de fermer l’entree de la caverne. Anbä
Bamou s’en revint en louant Dieu et raconta la vie de ce saint. (Que sa priere

soit avec nous! Amen.

1. Malan ajoute la commemoration de saint Marcos, du eouvent de saint Antoine.

[1188] , 95 ABIB (3 JUILLET). 641

ne

a Je Wil ur Kia LE Hl I] aäll aan Pay ia ἢ
Sa "859 al Os Y! ei ἢ 34) or 25 οἷο oj 45. gan A fi ἢ 24I TE:
85 nb 3) al ὧς 1} Ga | EU oo & 2. - ἀλλο lass "elle

10

alie om U ii ee) τ Aug yes 51 Make Lie vis, 5,

see el Se a ω 0
AL Ay 8 al N as al a
E a BES a ἀρὰ ὁ An [oral 0 Le) Kl ΓΕ χε τ N

1. Deest in A. — 2. Haec commemoradtio deest in Ludolf. — 3. Haec tria verba
desunt in A. — h. By. —5 A 895: - 6.κᾺ ὈΝ]. - 7. 5. κἷδ. - ὃ. Β addit

οὶ τς get. ΞΕ ΤΟΥ ΤΑ „ee — 10. B 55,259. — 11. Deest in A. — 12. B Ὁ

13. Haec commemoratio deest in A οἱ Το]. — 14. Ludolf addit commemorationem
δ. Harunü.

NEUF DABıB (3 juillet).

' En ce jour mourut martyr le saint apötre Simon (Sim’än), (fils de) Cl&opas
(Aklouba). 11 fut 6tabli eveque ἃ Jerusalem (Yarouchalim) apres Jacques
(Ya’goub), frere du Seigneur. Il ramena beaucoup de Juifs * a la foi du Mes- * 1. zus τ΄.
sie et fit de grands miracles, des prodiges et des guerisons. Le roi Andräs
(Hadrien?) apprit qu’il separait les femmes des hommes en ordonnant la
purete; il le fit comparaitre, lui fit subir de grandes tortures : le saint etait
alors äg& de cent vingt ans. Quand il fut fatigue de le tourmenter, il lui tran-
cha la tete avec une &pede ainsi qu’ä une vierge qui le suivait et dont le
nom e&tait Theona (Täound). Que sa priere soit avec nous! Amen.

Dans ce jour aussi mourut le saint pere Geladion (Kaladyatou) * (157-167),
patriarche d’Alexandrie (El-Iskandaryah), apres etre demeur& quatorze ans
sur le siöge patriarcal, veillant sur son troupeau. Puis il mourut en paix.
Que l’intercession de tous soit avee nous! Amen‘.

1. Cette comme&moration manque dans lLudolf. — 2. Cette comme&moration manque
dans A et Ludolf, Malan. — 3. Malan Clayatanus. — A. Ludolf ajoute la commemora-
tion d’Aron le martyr.

642 SYNAXAIRE ARABE JACOBITE, [118% |

WI Al Algo dl ee as ee a 3
Sl in ab An μό οἱ de de] μον} Ele AUS Ponyls
LE All Aal N DE IE 1 EIN IS eat
N A ee LI Er zes εἰ
bb u za as Οἱ ya τ χγδραυθ Σοῦ & bb ac au

eV ὁ I ως μων! gel Mi ee El u
ga ge a eb ad NN a ud Το ον,
6a) Pass ὡς ale Mh ale τ, VI Pbkeb ale a αν

ἐς

— 1. Deest in A. — 2. Haec tria verba desunt in A. — 3. A wm: — 4, BE
we! Bar: ἡ rs, al! N lin Sf: EN 6) (RER
8. Deest inB. — 9. an. ei, Be eos ap: B „bl. E
13. B lels, A pleb. — 18. ὌΠ Ξ. A ab. 16. B al.

*

ΙΧ paAsın (4 juillet). T

in ce jour eut lieu le martyre de saint Theodore (Täoudouros), eveque de’
la Pentapole (El-Khams modon). Lorsque linfidele Diocletien (Diglädyänous)
ötablit le eulte des idoles, il envoya un gouverneur dans chaque conirde avec
ordre de chätier les chretiens et de les andantir par toute sorte de tourments, |
Il envoya un gouverneur nomme Filätis (Pilate?) en Ifrigyah et dans ses.
provinces. Lorsqu'il fut arrive et qu'il.eut reconnu les endroits, on lui dönonga®
ce saint comme le maitre des chrötiens. Il y avait un an que saint Theonas
(Thäound) Vavait mis ἃ la tete de ce diocetse. Le gouverneur le fit venir et
lui ordonna d’offrir un sacrifice aux idoles. Il lui röpondit en ces termes :
« Chaque jour, j'olfre un sacrifice au er6ateur des idoles. » Le gouverneur lui
demanda : « Y a-t-il d’autres divinitös qu’Artemise, qu’Apollon (Aboloun),
qu’Artamidah et le reste des dieux? ne sont-ce pas des divinites? » — « Qui,
c'est mon maitre J&sus le Messie, leur erdateur. » — Le gouverneur, irrit&
de la violenee de sa röponse, ordonna de le chätier. Il resta vingt jours ἃ le

΄ς

[1185] 10° ABIB (4 JUILLET). 613

al Al Fate Fell EI I all «ὡς
ἀπό» u 705 ἔν συ ee Pan il ale Pla as
ld a al 1 9 ἢ» ῶ5) IS) lb αἷς

*
ς

u «ἢ 15. 30 χαξω ὡς MY, lm ung Je” τὸ al u al
πον! Ile N EA is a N! ea Τα εἰν ÖLE
Bel PS EU le Mans Meiy bay νον! ΠΡ Ib
is al) Ai DIE ρόκνν ον in za al da ὁ hype ut > 5 Ze
a) N ls Polo Ὁ] el ΦΑΞῚ ἐμὺ Las

ΒΊΑ er W,. ep). 3=B sl». —4,Blul. — 5. Deest in A. —
6. A οὐ. — 7. Deest in A. —8.B or. EN »»}}59. — 10. Deest in A.
—UM.A „Il. — 12. Deest in B. — 13. B Iasi=!. — 14. B ἰώσκυν., — 15. B
Fb. ——162B a. Ξ 17: Β al rl. sr aweiB eb. -- 19. Haec
duo verba desunt in A. — 20. B \sd2a.. — 21. B lbs. — 22. B 1,033: — 23. A

58. — 24. B addit er 28. B Bar — 96. Pro his tribus verbis B habet Z»

tourmenter par des coups, la croix, la suspension, le pressoir et la prison.
Comme il ne flöchissait devant aucun tourment, le gouverneur lui fit trancher
la tete : il obtint la couronne du martyre. Que sa priöre soit avec nous!
Amen.

En ce jour aussi eut lieu le combat de saint Theodore (Täoudoros), Eveque
de Corinthe (Vourintyah), des femmes qui &taient avec lui et de deux gou-
verneurs qui avaient &t6 charges de perseeuter les chrötiens; ıls se nommaient
Lucius (Loukyous) et Difnanyous. Lorsque ce saint leur eut ὁϊό denonce
comme chretien et comme chef (spirituel) * de Corinthe, ils le firent venir et
Vinterrogerent sur sa foi; il confessa quil 6tait chretien. 115. lui firent subir
diverses sortes de tourments; il se traina (?) sur le sol tandis;qu’on le frappait
et donna un coup de pied ἃ l’estrade sur laquelle &taient les idoles et la
renversa. Les deux gouverneurs s’irriterent contre lui, tirerent leurs Epdes,
recommencörent les tourments, puis frotterent ses blessures avec un morceau
de eilice trempd dans du vinaigre et du sel tandis qu'il injuriait les idoles et
les maudissait. Ils ordonnerent de lui couper la langue, ce qui fut fait.
Lorsqu’ils la jeterent, une des femmes qui &taient prösentes la receueillit et,

HIN

ἘΠ θεν ες

σἂν ταν"

Ghh SYNAXAIRE ARABE JACOBITE. [1861

ul> zul lich ab Je al) er J als a A as, Sl) Ad
N eb een bs aa da ob im
See zliäs U el ὁ ale συ ϑὴ U
a A ee tel οὐ,

ὯΝ re οἱ as AUS ür δὼ a a Bra) lu Zub =

Nagy db lb la ὅσ κι προ se
al Iyplis u Ks nö) BE a ee A Tre
a 11 a τ Ὁ». As de os πε τον al ey 165.

ἘΞ ἴω: *

el Se 3: 2 en

a Aut ὦ» Al ae ὦ Ola lan gl a 1. N -

1.A Sol. — 2. Deest inA.—3.A (li. — ἅν AetB plel. — 5. B „zus,
A vl. — 6. A&% 3,58. — 7. Haec verba ab 2SÖ> Is ἜΣ in Β. --- 8.4 etB
ϑςοὺν τι 9. A ον ῶδ, Β γος. — 10. A les - 11.B kl. - 2 B
lixs. — 13. Deest in A. — 14. Haec commemoratio deest in Ludolf. — 15. Haec tria

verba desunt in A.

quand on le conduisit en prison, il regut sa langue de cette femme sous les
yeux des soldats : il la prit, la mit sur son ventre et s’etendit (9). Il y eutun
pigeon blanc qui vola autour de lui ainsi qu’un paon qui regarda et se posa
sur une fenötre. Les deux gouverneurs virent tout cela; aussitöt Lucien
erut au Messie; quant A Difnänyous, en l’apprenant, il entra en fureur et tua
trois des femmes qui marchaient derriere le saint. Quand celui-ei rendit
l’ame, le pigeon et le paon s’envolörent aussitöt. Difnänyous en fut etonne;
Lucien le satisfit en lui prouvant que la [οἱ dans le Messie est la verite :
il erut lui aussi. Apres cela, ils se rendirent, par mer, de Corinthe ἃ Chypre
(Oobros) οὐ ils trouvörent un gouverneur qui persdcutait les chrötiens. A
l’insu de Difnänyous, Lucien alla renverser l’estrade des idoles : on luitrancha
la tete; son compagnon l'’emporta et l’ensevelit : que la priere de tous nous
protege! Amen.

oNzE p’AaBın (5 juillet).
'En ce jour furent martyrises saint Jean (Yohannä) et Simon (Sim’än), son

1, Cette comme&moration manque dans Ludollf.

|
I
)
Ϊ
1
I

[1187] 11° ABIB (5 JUILLET). 645
dm al ἀνὰ δ.» οἱ 2 οἷς 16. ΟἹ db Lite al ai ia,
ol μον Us) ὁ Sum lag eail a ale ΑἹ ann ul lab error.
kp el Je an 0 Lay all dl hin 55 LE la aan ον
OS ale, lee ng albel ül γὰρ ol zus A gell is I Sad
EEE En Say 9 Gy le el en Se
| Ey N ee
Bee ie ts da el 0 as lb ol he :.509
Sl Ἰρεῖς ΟἹ As 0.9. Tail al Je Ian mn Lin κ᾿ Ile ἧς δοῦν!
NS 158 5 kis Ms en le bay ch Lau δ a
öl LE LE a AL ie Sud Je lb bi ab; ol all, Ps

1. Deest in B. — 2. B | ἘΠῚ — 3. Deest in Β. — 4.B sy. — 5.B
rd 2)
32. —6.B - 9, —7. Bull. — 8. B &— 9. B s:$,3. — 10. Deest in B.
τ 11.8 ,.5. — 12. A 1.89, BL.

cousin, qui etaient de Sarmoulos (Charmalos). La mere de ce Jean etait sterile.
Son pere ne cessa de demander ἃ Dieu de le gratifier d’un fils et promit d’en
faire un serviteur du Seigneur tous les jours de sa vie. Saint Jean le Bap-

| tiste lui apparut en songe * et l’informa que le Seigneur lui accorderait un * f. 250 τοὶ
| fils. Quand ce saint fut ne, ils le nommerent Jean et une eglise [αἰ bätie sous
.) le vocable de saint Jean le Baptiste. Lorsque Venfant eut grandi et qu'il eut
atteint l’äge de onze ans, son pere lui confia un troupeau ἃ garder. Chaque
jour, il donnait son repas aux bergers et aux passants et lui-m&me restait
ἃ jener jusqu’au soir. Quand son pere l’apprit, il alla le trouver pour savoir
si la chose 6tait vraie. L’enfant eut peur qu'il ne le frappät et songea ἃ
s’enfuir. Son pere [αἱ dit: « Montre-moi ton repas aujourd’hui. » Son [5
| | lui repondit : « Entre pour voir. » Le pere entra dans la hutte et vit la
panetiere remplie de pain chaud. Il s’ötonna beaucoup et raconta la chose ἃ
la mere du saint. A partir de ce jour, ils surent que la gräce etait dans leur
| enfant et ne le laisserent plus garder de troupeaux. Il apprit par caur beau-
coup de livres d’öglise. Ses parents dösirerent le marier. mais il ne le fit pas.
Quand il eut dix-huit ans, il fut ordonn& pretre. Quant ἃ Simon, son cousin,

ΜΙ δῦ V°.

646 SYNANATRE ARABE JACOBITE. [1188]
ΟΝ Als an Sr Al za lid Alp «οἱ ἰδ al za cz ab an Su
a It alayl Zu Se or 56 08 elee Ill an de bl all
N u re ὁ 1.9 ὄχ any u Je JAasl
ΑΞΊ > Οἱ lie Pal ii Se uni ia aioy alles a Iylay
zaiil| I Luis AN ls al en „il Te es] s].) or dus
Pt " σοῦ ὅλον ὡς EM στ ὁ.» ee ἱ ζώσνς
Dallas οὐ σέ» ΟἿ Ausl u a 6, αν τὰς soul 8, ἀΞ8}}

-

ἘΙΞΞΞ ins | 5168 srl ᾿ ἴσϑ 3% 7 8.9} οἷ „> eis [te a
5 I au de 5.2} οἱ m a - τς a ul Ἵν ὁ
a N te ab ib N ee a ὀϊδο. πρὶν

1.-A bl, — 2..Deest in A. :3.B ll) πὸ Bis τ Aus 2 —6. A

„is. — 7.B SSL. — 8, Deest in A.— 9. B PLZ

il abandonna aussi le troupeau de son pere et devint son disciple : c’est lui
qui a raconte tous ses miracles, car Dieu accomplit par lui de grands pro-
diges. Quand quelqu'un souffrait d'une maladie quelconque, on le lui ame-
nait; il priait sur de l’huile dont il l’oignait et le malade gu6rissait. Il
exhortait les gens et leur apprenait que la plupart de leurs maladies et des
maux qui les atteignaient, venaient de leurs p&ch6s. Ce saint fit des miracles
innombrables. — Ainsi un soldat prit un panier d’orge ἃ une veuve. Celle-ei
sen plaignit au saint qui pria contre le voleur dont le cheval mourut
en mangeant de cette orge. — Une fois, le percepteur vint lever l’impöt; il
avait un fils borgne. Le pere alla trouver le saint et regut sa benediction;
les yeux de l’enfant s’ouvrirent et il vit. Le saint voyait en esprit les euvres
des hommes; leurs peches lui apparaissaient et il les en reprimandait. Sa

. renommee arriva jusqu’a l’empereur qui se nommait * Martänous' : il ἀνα!

une fille unique dans le ventre de qui 6tait entre un serpent. Le ventre 6tait
grossi et elle etait sur le point de mourir, bien que son pere eüt depens& pour
elle des sommes considerables. Le ministre l’informa de la röputation du
saint, comment il avait ouvert l’«il de son serviteur. Le roi voulut aller le
trouver; Anbä Yohannä le sut en esprit; il craignait la fatigue de la route et
de la mer. Un nuage l’enleva de Sarmoulos et le fit tenir devant le tröne de

1. Amelineau Quintilius.

189) 11° ABIB (5 JUILLET).
I π΄ en eu al τάν A. u „Je
ls 8» lie ὁ» gl Pd de As ul A eb ὁ
ὡς. lb li Le A a Il te sch γαῖ al US el
«199 a Tnbils an; gl ya Abm wis a zes ei „ons
Ε΄ 11 ὁ Ξ ιν 5 1... de 5 Ὁ ὦν τον ἢ ὁ καὶ ΟἹ 05.
-Ἔ LE pin allg dal Bl ταν As δ] N
Bis ze el DALY N u Den ae gl As ὅροι:
Sy Mars, al U I Mi a ad Φάξι 9 Ὁ
οὶ Be 8, Mibsn.

ἈΠ sll, DB spa. —3.B a — AA bölb. — 5. Desunt haec duo verba
A.—6.B,,F ον Ὁ „set addit SAN. — Ὁ Ὡς δὲ - ὃ. Α μοϑϑ. — 9. A rs. re
addit 5.8). — 10. A we τ A

ar — 12. Β ichesus. — 13.B 4:

ἶ
<
*
-:
5 %
# Vempereur ἃ Antioche (Antäkyah). Quand celui-ei le vit, il trembla et [αὶ
ἢ effraye; il apprit que celui qu’il avait demande etait venu ἃ lui. Il fit amener
sa file; le saint pria sur elle et le monstre descendit de son ventre sans la
ἢ faire souffrir. Le τοὶ le benit ainsi que tous les gens du palais et lui oflrit des
i Ε-... et des cadeaux, mais il n’accepta rien. Il voulut le garder pres de “
} αὶ, mais il ne le fit pas; ils’accrocha ἃ lui. Un nuage l’enleva pendant que E
R Tempereur 6tait toujours accroche ἃ sa ceinture, mais elle se rompit dans sa
| "main et le saint arriva en une nuit dans son pays. Quant au roi, il bätit une 5
, eglise en l’'honneur de la ceiature δὲ on l’appela jusqu'aujourd hui Kenisdt ez- Ἢ
ἢ Zounyäh. Quand il celebrait le saint sacrifice, il voyait les bons οἱ les =
τ pecheurs, les gens vertueux et ceux qui ne l’&taient pas. (Juand Diocletien 2
r (Diglädyänous) devint infidele, Anba Jean prit son cousin Simon, alla ἃ Alexan- =
drie (El-Iskandaryah) oü ils confesserent le Messie. Le gouverneur leur fit E
subir de nombreuses tortures:; ensuite ils furent decapites : leurs ämes s’en -
allerent vers le repos &ternel et jusqu’a present leurs corps sont restes ἃ ξ
2

Semnoutyah. Que leur benedietion soit avec nous! Amen.

a
ε

De
-

ve

ey

air.
|—

re pe

ge

648 SYNAXAIRE ARABE JACOBITE. [1190]
Sl Var Io Sl m σώ! ball Plasl U) JE δ] asp!

u lee N
Jona) Ans ai! N len ΚΡ EA ol ia δ
ee! ee 9} Ὁ gl a NS Le Αἱ LI yo
sale sl Wa le ss da al al Ka Au 35 sul ὃς
gel la 55 wel Se „El Anal
49. ib 55 he a Egal Ka uya LI ad az ΤΟΣῚ ai,
u eh N ONE as κα öl Al Js Il] τς

re Ὁ WW ὦ al Ne 5 5. "ες bie ads IN ein

1. Haec commemoratio deest in Ludolf. — 2.B Lt. — 3. DeestinB. — ἃ. Β

Br ae! ein. — 5. A au. — 6. Haec commemoratio deest in A, Malan, Ludolf,
Assemani. — 7. Desunt haec duo verba in A. --- 8. Β ΟΣ 9, A'\SS. — 10 Ds

addit er — 11. Haec duo verba desunt in B. — 12. B ENTE

"En ce jour aussi a lieu la comme&moration du grand Anbä Isaie (Ich'ayd),
le solitaire dans la montagne de Scete (Chihät). Que sa priere soit avec nous!
Amen.

DouzE DABıB (6 juillet).

®En ce jour, nous celebrons la fete du chef des anges, Michel (Mikhäyil)
le pur, l'intercesseur constant pres de Dieu en faveur du genre humain, qui
maintient tout. C'est lui qui enchaina le grand dragon qui est Satan (Ech-
Chaitän) et brisa sa force contre les chrötiens. En ce m&me jour, il tua un
grand dragon tres effroyable dans le territoire d’Absäi, en laute Egypte
(Es-Sa id) montra ses merveilles. (ue son intercession soit avec nous!
Amen.

En ce jour, saint Aba Hour souflrit le martyre. Ce saint &tait de Sarya-
gous; il etait tout jeune et avait une sur. Son pere 6tait forgeron. Il lui vint
a lesprit d’ötre martyr. Il alla ἃ Peluse (El-Faramä) et confessa le Messie

°. <levant le gouverneur. Gelui-ci lui fit subir de grandes tortures, * mais ἃ la

lin, en voyant les merveilles du saint, il se eonvertit, lui, sa femme et ses fils,

I. Cette eommemoration manque dans Ludolf. — 2. Cette commemoration manque
dans A, Malan, Ludolf, Assemani.

ug) 13° ABIB (7 JUILLET). 649
el Na Je las bl Tee δὶ
WE al U ie LS elle an il elyl Al
Gl lan 90,8 δρῶ Boll AS I, aM a οἷν ΣῈ alle a „ms

| ur BZ AR] 3!

as le Th τ Sn DV κὰν del Mad

re N | οὐ le 5 SS kin, > üclie Sale 25
ΕΠ Υ τ N As Ze HIV a ee TE 3 ῶδὶ
Syiye Det 25 ie aulol a „la τὰν & 15 IS al ae öy wel
ol > od ll 38 LE ὅν lbs ὼ elle Poll au Je all oh
| a gr Ὅσα τὰ Pla as in ars blesl do „ae a u ὁ SL.

1.B ὦ. — 2. Deest inA. — 3. Deest in A. — A. Desunt | or in A. — 5. Haec
iria verba desunt in A. — 6. B 52. et addit \s\. — 7.B addit W&. — 8. Bsi.
ΞΞ--. 9. Α Ἐς. — 10. Haec duo verba desunt in A. — 11. Deest inB. — 12. A 0].
— 13. Haec tria verba desunt in B.

et ils subirent le martyre par le fait d’un autre gouverneur. Quant au saint, il
l’envoya ἃ Antinoe (Ansind), ou il subit toute espece de tourments, fut broye
sur des chevalets, pendu la tete en bas, torture par le feu et le fer rouge.
(Quand le gouverneur fut las de le tourmenter, il lui coupa la tete avec le
tranchant d’une &pee et le saint recut Ja couronne du martyre. Que son
intercession soit avec nous! Amen.

TREIZE DABıR (7 juillet).

En ce jour mourut notre pere Pisentios (Basendah), &veque de Coptos (if).
Depuis sa jeunesse, ce saint mena la vie monastique, fit de grandes devotions
et apprit par coeur beaucoup de livres, entre autres, le livre des Psaumes
et les Douze petits prophetes. Quand illisait la prophetie d'un des prophetes,
celui-ei se tenait pres de lui jusqu’ä ce qu'il eüt fini sa leeture. On dit que
lorsqu’il levait les mains en priant, ses doigts &taient lumineux comme dix
bougies allumees. Dieu fit par lui de grands miracles. Jamais il ne consi-
dera une femme, mais il baissait les yeux vers la terre, si bien qu’une femme
souffrant d’une violente douleur d’entrailles le guetta un jour pres de sa
caverne et le rencontra. Il courut et elle courait apres lui. Comme elle ne

eg

jour, il vit trois personnes lumineuses qui lui donnerent des clels en disant :

. « Ne erains-tu pas Dieu "quand tu es dans cet endroit? Ne sais-tu pas que le

650 SYNAXAIRE ARABE JACOBITE. [1192]
I TU das μοῦ τοῦ el ee) ae ΟΞ
gli ὦ μοὶ Ay ges Jay ih καὶ NN war da wäh (ie WOREI FE
μὲς dia.y sl el a Je die ei ol AI Se
NE καθ σεῦ NT an ὧν κου A se ΠῚ
SU WEL AK al il UK „E39 ge „al 15. ds
an TEEN ee a, ad el Il" Al Ὁ» ἔρος
ar Sa Οἱ sp Anke Dre, Ja) wie hl del ολλκι εἴ ἢ
pe "et «ἰῷ ὦ geil yo 8 Id al Ka ὁ Sl
es Aa el (δ αὐ NE AL Je el 5 U als
ga ἔλα Wlan ob) a Ὁ u \.$ alas sy Je

4. Ansnäsl. — 2. Deest in A. . Deest in A. — ἃ. Ὁ „pi — 5. BLE
— 6. Are, ἘΞ ΤῈ B Ko). — 8. Pro his verbis a ἘΣ N B λαδοὶ κἀκ" δ >
snlessnalie, ae IS al 5 510

Vic: \ as

pouvait l’atteindre, elle prit avee confiance une poignde de la poussiere qui
etait sous ses pieds et la mangea. Sa douleur se dissipa sur-le-champ. — Un

«1 faut que la surveillance de l’eglise de Dieu te soit confice. » Apres cela,
il fut choisi pour l’evöche de Coptos. Quand il eelebrait le saint sacrifice, il
voyait le Seigneur sur le Temple ainsi que ses anges. Un jour, un pretre ;
disait la messe devant lui; au milieu de l’oflice, il eracha etant ἃ l’autel.
Quand le saint sacrifice fut termine, le pere bläma le prötre en [αἱ disant :

erachat que tu as lance a atteint l’aile du cherubin qui est sur l’autel? »
L’homme fut saisi d'un grand tremblement; on le rapporta dans sa maison, il
tomba malade et mourut. Ce saint &tait doux dans son langage; il avait de
belles expressions dans ses exhortations; nul ne pouvait se rassasier de ses
enseignements. Lorsque sa fin approcha, il en fut averti plusieurs jours ἃ
avance; il envoya chercher son troupeau, le pr&cha, l’affermit dans la fol,
lui fit de nombreuses recommandations et rendit l’äme entre les mains du Sei-
gneur. Dieu fit faire de nombreux miracles ἃ son corps : ainsi son diseiple

[1193] | 13° ABIB (7 JUILLET). 651
πο La Mo Sul sans 30.» Mel; an 1808 ἐμ A del us οἱ
MM U Eha 5 89» al el a al ya as
Be le ὦ Le I ae ie ah u ὁ», U ὁ γο. For
dis lebe Lie ads Pad el nl NE eh Aal N
2239 sl ze ll a αὶ ll ἀπε, | ἜΝ ’ Us “
a a ὧδ ai ΠῚ een ἽΝ τ
Dom Mol Ὁ 558 οἱ Passt οὐ lady ala, Glen, AS Je ??

IE oral Ida 259 u el pe le > 3 ul gen
δ΄ WE A al Bi, τ ὦ ae ae ὦ 17 elle
A N de ai ale > ἀξῦ eb ὁ ον! νὰ gell
πὴ ὼς 85 Ἴλιο Aal SV! sa

1.Ρ er - 2. ΒΡ ες ‚sl. — 3. Haec tria verba desunt inB. --- ἃ. Haec verba
a in, Be in B. — 5. B .L!. — 6. Haec duo verba desunt inB. — 7. A ah.
EB se pl. — 9. B al. — 10. B ya — 11. B a = ΟΣ BULL,
— 13. Β 5λ59}.. — 14. Deest in A. — 15. A ea. — 16. A 00]. 7. Β le. —
18. B addit 5}. — 19. B 53}. — 20. Deest in A. — 21. B xeliz,

prit un morceau de son linceul avec lequel il guerissait les maladies de tous
ceux qui allaient le trouver avec la foi. Que sa priere soit avee nous! Amen.
En ce jour mourut martyr saint Abamoun qui etait des gens de Toukh
dans le nome de Banä. L’ange Michel (Mikhäyil) lui apparut et lui apprit ce qui
adviendrait de lui, comment il irait ἃ Antino& (Ansind) et serait torture pour le
nom du Messie. Il se leva, alla ἃ Antinoe, confessa le nom du Messie devant
le gouverneur Eukhyous (Aoukhyous) qui lui fit subir de grands tourments,
tantöt par les chevalets, par le feu, par le fer rouge, par les fouets; il le jeta
dans le four d’un bain; lui arracha la peau et mit dessus des braises rouges;
le Seigneur le fortifiait et le sauvait sans douleur. Notre-Seigneur le Messie
lui apparut pareil ἃ un jeune homme sur un char spirituel; il le consola et
le fortifia. Puis il lui promit qu'il serait avec lui, qu'il aiderait quiconque
linvoquerait en son nom dans tous les malheurs, qu’il protegerait son pays,
son eglise et son corps. Ce saint fit des miracles consid£rables..... (Juand
il [αν decapit6 par l’Epee et 4α ἢ] recut la couronne de vie, saint Jules (Youlyäs)
d’Agfahas etait prösent. Il prit son corps, l’enveloppa d’stofles et l!’envoya
avec deux serviteurs dans son pays. Son corps est encore aujourd’hui dans la
Haute-Egypte (Es-Sa id). (Jue sa priere soit avec nous! Amen.

-
_
τῷ
or
ιϑ

τ τυ Ξ N a ea

652 SYNAXAIRE ARABE JACOBITE. [1194]
πὰ || π υτ 6

ag

else ὦ» δε Οὐ δ

rn

I u Tu 0 ὁ rn
ish al ae] ME El ine a a u
td Ba EU is As N eh u lan Il ΠΡῸΣ
ua Je Il Alan Li Malz zb οἱ all al a ll do ug
ὦ» Ἂ LE ya PL I md) Pe Bla RALLY

1. Haec commemoratio deest in A, Malan, Ludolf, Assemani. — 2. Ludolf addit
commemorationem ὁ. Ammoniüi. — 3. Deest in A. — ı. Haec tria verba desunt inA.
- 5. Β 55}. οὔ esdll lin. — 6. A el 3. — 7. A 51. — 8. B var.

Ὁ. — 410..A Us, — 41. Deest n A. — 10. AO) 1’

verba a >. desunt inA.— 14. B nn — 15. Β. λας, — 16. Deest in A.

—(

= gruBia)S

\v

'En ce jour mourut martyr saint Chenouti (Chanoudah) au temps des
Musulmans. Que son intercession soit avec nous ?!

QUATORZE D’ABıB (8 juillet).

"En ce jour mourut martyr le saint champion du Messie, Prokonyos
(Abroukounyous)°. Il 6tait ne dans la ville de Jerusalem (El-Qods). Le nom de
son pere 6tait Christophore (Akhrestoufouros) dont le sens est « qui habille le
Christ »; il &tait chrötien. Le nom de sa mere etait Theodosie (Täoudhou-
syah); elle adorait les idoles. Lorsque son pere mourut, elle prit avec elle
les richesses, des cadeaux et des presents et alla ἃ Antioche (Antäkyah) les
presenter ἃ Dioclötien (Diglädyänous) ; elle lui presenta aussi le saint, son fils,
et ui demanda de lui donner une charge. Il l’accepta, le nomma gouverneur
de la ville d’Alexandrie, puis il lu recommanda de persecuter les chretiens et
serivit pour lui ἃ ce sujet un diplöme. Quand il se fut eloigne un peu d’An-

1. Cette comme&moration manque dans A, Malan, Ludolf et Assemani. — 2. Ludolf
ajoute la comm&moration de saint Ammonios. — 3. Malan Abroconius.

[195] 14° ABIB (8 JUILLET), 653
Ε΄ -ν. τ᾽ ὁ Fey an al Min μὰ! Ὁ». ng κί A
Al Ol AL SU ar 9 ds νὰ Ale U Je Ὁ
he ee Id Ih Sy Beide ed ἰδ
. EEE 5 Le 10 Ku 99a el 2 al le EBEN
es ss ee se Ryan, Ole ale as ΚΟ οἱ üb
| eb hr I cl a Us sah ᾿ς μας ala li
is a au Dal om LE ale 5 BD ja el gu) Pal)
δι... ars 205, ls I las U Banel, 17:

u
“ὦ > ,b "29. as RBB, (ges 4,0 rn Bl | Le alas BL)

Ε ISCH Any „bs 2,5 SAN er 3 a ge Ὁ 4 δ τ

ΠΡ ὑπὸ) - 2 Β' οὐ. —3.A Ger πο un. — 5. Deesttin B. - 6.B
N. —7.B lin. -- ὃ. [55]. — 9. Haec tria verba desuntinA. — 10. A ᾿
ΠῚ πὰ 1.8 Wan — 13. B Sal. — 14. Baddie N}. — 15:8
᾿ 59}

Rz — 16. Deest in A. — 17. B addit x! br. —.,18.:B selele.
— 19. Desunt haec duo verba in B. — %. A εὖ — 21. Ba. — 22, Β αααϊξ IN.

Be

— 23. Deest in B. — 24.B >> 952.

|
|
|
| tioche, il entendit d’en haut une voix elfrayante qui Vappelait par son nom et
| blämait sa conduite, puis le menacait de mort jusqu’a ce qu'il s’enhardit et
/ fit le contraire de ce qui [τ avait öte ordonnd. « (ui es-tu, mon maitre?
demanda-t-il; je te demande de me faire voir ta personne. » Sur-le-champ,
, une eroix lumineuse lui apparut; puis il entendit une voix lui dire : « Je suis
Jesus (Yasou‘), le fils de Dieu, le crucifi6 ἃ Jerusalem (Ourichalim). » Il eut

peur ettrembla. Il revint ἃ Nisäan (?), fit faire une croix d’or et la prit pour sa
| route jusqu’ä Alexandrie. Des Arabes nomades (‘Orbän) l’attaquerent, voulant
le prendre; fortifie par la croix, il marcha contre οὐχ et les vainquit. Sa möre
Τὰ] dit : « Mon fils, offre un saerifice aux dieux qui t’ont sauv& et assiste dans
la guerre. » I] Τα] repondit : « Je n’oflre de sacrifice qu’ä Jesus le Messie qui
m’a aid par la force de sa croix. » (Quand elle entendit ces paroles, elle
envoya informer l’empereur Dioelstien. Celui-ei manda au gouverneur de
Cesarde (Qaisäryah) de decouvrir l’affaire et d’exercer des poursuites. Lorsqu’il
eut fait comparaitre le saint et que celui-ci eut confess& le Messie, il le [rappa
si violemment qu'il fut sur le point de mourir, puis il le jeta en prison. Notre-
Seigneur le Messie apparut au saint cette nuit meme, dans une grande

PATR. OR. — T. XVII. — Ἐ. 3. τὸ

654 SYNANAIRE ARABE JACOBITE. 11196]
al le a WE ul al ag “N nal ἘΞ τον] τα αἰ αὶ Fr m
φερε 2.9. za> lei hi da) a N lals I Ay ον Syn οἱ le
Aal or Ua ὁπ ὭΞΟΣ SE = ᾿ ἘΣ N) a os
sin Aal “Ὁ Ὁ I ol UE Any „LI A Bus ὡκ a5 Jam Il JE
| A U Ars 11 lm ἘΠΕ “Ὁ οἰῶ “ὩΣ Ὁ αἱ ΕΝ
ya (9 sang El ΑἹ ya a) οἱ ei Je en N LI
N aa sy ey alu Mal ὦ» „usb 13 | ὁ» Asyl AN
N Ἰτσοις ὅτου el ξιο: ἘΠ τ τυ Ν er) URN)

ee

1.A 2» al — 2. Pro his tribus verbis A habetl ei). —/3:B er - 4.B
addit πὸ ΔΉ —5.B er — 6. B i!2,ly. — 7. Deest in B.— 8: B ἘΞ ἘΠ.
a ende, τ τ a. — ἡ. Β. oöy — 12. A N. 18. B ‚=
- 14. B addit 3,1. — 15. A 34. — 16. A Ener 4 7uB US

lumiere, ayant avec lui des anges lumineux. Il le salua, le delivra des liens
». qui l’attachaient * et frotta son corps de sa main divine. Il fut gueri sur-le-
champ. Le lendemain, le gouverneur voulut savoir ce qui en etait du saint,
car il le eroyait mort. Quand il le trouva gueri, il ordonna de le faire venir aux
demeures des idoles, car il y allait pour y prier. Lorsqu’il fut present, et il stait
en bon etat, tous ceux qui dtaient la furent etonnes et proclamerent tous le nom
du Messie en disant : « Nous sommes chrötiens et nous croyons tous au Dieu
de Prokonyos »; il y avait un &mir, douze femmes et Theodosie, mere du saint.
Sur-le-champ, on leur trancha la töte avec l’&pee. Ceci avait lieu le 6 d’abib.
Le gouverneur ordonna de ramener le saint en prison pour voir ce qu’il ferait.
Il attendit trois jours; au bout de ce temps, il le fit sortir et lui dit : « Je ta
laiss6 ces trois journses de r£&pit, ne recouvreras-tu pas ton intelligence?
n’auras-tu pas piti6 de ta personne? ne feras-tu pas un sacrilice aux dieux?»
Le saint lui repondit : « Emir, je π᾿ αἱ pas ἃ revenir ἃ mon intelligence et je
suis certain que le Messie est seul le grand Dieu : quant aux vötres qui sont
faits de pierre, de bois et d’autre chose, ils ne sont ni nuisibles nı utiles. »
l,e gouverneur irrit® ordonna de lui fendre les flanes avec une epee. Le

bourrcau, nomm& Archelaos (Archaläouos), allongea la main pour fendre son

[. [197] 15° ABIB (9 JUILLET). 655
un 29 9 er N) ee N! Le ἘΝ οὐ τὰ τ ὁ an
I αἱ ὧν ἡ ἐκ de ὑπ} οὐρὰς IE μεῖς ἴον ὧν οὐκοι
Hl al ds AS, καὶ υἱῦνν ya a5 μα zul Kan μὸν
ἕω Dasläs say Al N an Tal) wis ae γα μα Pla db ch
N
«Ὁ re re ua 95
al el ἃ ὁ ὡς LI I A" el δὰ ὁ
Bl οἱ ge πὶ ne 3 oz N ὑλό νοὶ ὑόν ω»» ζλα,
ΠῚ ἘΞ sus a ἀεὶ Mes ya Ola gan u geil a
Mel ον ΕΝ ll; la! lslan ὁ. aly Kal ei a Sala

1. B Φφ». — 2. Deest in A. — 3.B Un. — 4. Haec duo verba desunt inB. —
5. B addit 2. --- 6. Assemani addit dedicationem ecclesiae Primogenitorum. —
7. Deest in A. — 8. Haec tria verba desunt in A. — 9. Deest inB. — 10. B DE --
11. Deest in A. — 12. Pro his verbis ab BL A habet zart 156.

2413. Deest nB. — 14. B ad. — 15. Der in B. — 16. Haec duo verba desunt
in A.

flanc; mais, aussitöt, sa main se dessöcha et il tomba mort sur le sol. Le gou-
verneur ordonna d’etendre le saint, de le frapper et d’enlever la peau de son
eorps avec des couteaux et de jeter dessus du vinaigre. Puis on le traina par
le pied jusqu’ä la prison. Il y demeura trois autres jours; le gouverneur reflle-
ehit ἃ ce qu'il [αἱ ferait. Ensuite, il le fit comparaitre et le jeta dans un etang
-plein de feu; Notre-Seigneur le Messie le sauva et il n’öprouva aucun dom-
mage. Alors il ordonna de lui trancher la tete; il fut decapite et s’en alla
vers le repos eternel. Que son intercession soit avee nous! Amen.

QUINZE D’ABıB (9 juillet).

En ce jour mourut “le saint Anbä Efrem le Syrien. Ce saint dtait des gens
de la ville des Astres (Medinat en-Nodjoum) : son pere &tait prötre des idoles,
haissant le culte du Messie. Il arriva que saint Efrem se röunit ἃ saint Mar
Jacques (Ya'youb), archeveque de Nisibe (Nisibin), qui l’exhorta et l’instruisit.
Il resta pres de lui et redoubla ses devotions plus que personne de son temps.
Continuellement il pratiquait le jeüne et se livrait ἃ la priere et aux sciences;

ensuite il fut baptise : la gräce descendit sur lui; il se mit ἃ lutter, ἃ chercher

a RE

656 SYNAXAIRE ARABE JACOBITE. | [1198]
al al ὦ μὴ ρον ὁ ἐσ Joa 9 ἀμ ale Leis
aus | gel el al Fl Ka old As a u WE ὦ...
οἷν» N Paz ὁ οὐδ N Fa Falls I οὐ nn οἱ gel
üle> οὐ δ as Fels Tas Aal ὅλο, dal an 12 Ab Ps null
ΠΡ oeis ante el ee Je sn,

τς Bi πὰ Se ar Je hs lol
a VI OL lie ὁ Τρ» κα» lud ddl li Us ἋᾺ
ol Gi Anke las u I IB, ὁ 50 Ai an οὐ ὦ 7 yakul
τ ἢ’ re el ee Er een see
NS ὦ Bar Poll 5 I lo u lbs αὶ υἱὼς

IB in. —2.A ὃ. — 3. Haec verba ab eb desunt in B. — A. B addit ΝΣ
— ὅ. Baddü 3. —6.B 23. — 7. Βὶ δλοῦ», — 8. A us. — 9. Haec tria verba desunt
᾿ 5 a 4° | : 1 — ANZ
in B. — 10. A looks. — 11.B 9»). -- 12.ἃ vunb. — 13. Deest in A. — 14. B γος:
— 15. Deestin A. — 16. A po — 17. Deest inB. — 18. Haec verba ab >s» e desunt
in A. — 19. B bs. — 20. A ν᾿. — 21. Deest in A. — 22. B = — 213. A ie

BIER

la verit& des choses et ἃ discuter avec les gentils. Quand le concile se r&unit
ἃ Nicöe (Niqyah), il y assista avec son maitre Mar Jacques. Un jour, il vit une
colonne de lumiere qui s’elevait de la terre vers le ciel. Comme il s’en eton-
nait, on lui dit: « Ge que tu as vu, c'est saint Basile (Bäsilyous), eveque de
Cesardce (Qaisäryah). » Il desira le voir et alla dans cette ville, entra dans
l’eglise et se tint debout dans un coin. Il vit Basile qui montait pour lire; il
avait revetu un vetement dor& et pr&cieux; Anbä Efrem eut des doutes sur
lui : le Seigneur [αἱ fit voir une colombe blanche sur sa tete. Puis, Dieu fit
connaitre sa presence ἃ Basile. Gelui-ci l’envoya appeler par son nom. Saint
Efrem en fut etonne. Tous deux se saluerent l’un l’autre au moyen d’un
interpröte; Efrem demanda ἃ Dieu qu’ils pussent se parler sans interprete;
la gräce descendit sur eux et chacun d’eux connut la langue de l’autre. Puis,
saint Basile l’ordonna diacre. Ensuite sa vertu ne fit que s’accroitre et on vit
apparaitre en lui de nombreuses gräces qui surpassent toute description.
Eintre autres, celle-ci : une femme timide avait honte de se confesser ouverte-
ment ἃ saint Basile; elle Eerivit sur un papier ses p&ch6s depuis son enfance

|
|

[1199] 15° ABIB (9 JUILLET). 657

ἶ ὦ" ls Ὁ Le due a ii ἘΠ a, na gie es
Bi = Yyel Li ale a seh is Yl ς- αὐ συλ Gel
Een Alla all N a δ a

LE IE Ma eh Fall

all) LER 5, JE ds ar ai oe FL τὸ ai ya
26

οἱ ὦ «ὦ Se A ee ἀρ μὲς ΟΝ
ἔ ἀρ Ads > 3,8 „Lg NY ee» als En Jals 1,318 ul 3% los
Es ὅς all IL ah Js ie ζω N ee ed
Brei: N I al dl Ale US ὦ». ἐπ... εἰμὶ ze et,
Sl ia

1. B DZ ἘΠῚ ΟΝ ΡΟ IR 23 DE = EIER rau 5, DeestlinAr—
) )

ΠΡΟ]. — 7. A addit .}5. — 8. Deest inB. — 9. B ls u

jusqu’a ce temps, sans rien omettre, puis elle le remit ἃ saint Basile et Jui fit
cette demande devant le peuple: « Je suis une * pöcheresse;; 7 ai &crit mes fautes
sur ce papier; je te demande leur pardon. » Cet &erit 6tait scelle. Le saint le
ΡΥ et pria pour elle : le papier devint blanc; tous les peches furent effaces
excepte un seul qui etait considerable. A cette vue, elle pleura et demanda son
. pardon. Basile lui dit : « Va dans le pays trouver saint Kfrem, il te le pardon-
nera. » Elle le quitta et se rendit aupres du saint ἃ qui elle conta son aven-
ture. Il lui dit: « Va le trouver avant sa sortie de ce monde : c'est le chef des
pretres; il te pardonnera ton peche. » Elle y alla et trouva qu'il etait mort et
porte sur la tete des pretres. Elle pleura, jeta le papier sur la litiere fun&bre et
l’implora : il effaca le pöch£. Saint Efrem fit de nombreux miracles. De son temps
apparut Ibn-Daisän qui etait dissident et infidele. Le pere le combattit et le
vainquit. Il composa des discours et de nombreuses po6sies. On trouve
dans quelques copies que les homelies qu’il prononca en l’'honneur du Saint-
Esprit sont au nombre de quatorze et qu'il adressa cette demande ἃ Dieu
tres-haut : « Seigneur, ecarte de moi les vagues de ta gräce. » Quand
il eut termine sa belle lutte, il fut transporte pres du Seigneur. Que son
intercession soit avec nous! Amen.

a abe "5 EN ὦ οὐ el a N et.

ΝΠ 203 2 au n

ads N AN u Ir ae Iyamiy inpelil Jasl > al σι} was?

Ὡς pereur ἡ et ses dieux tellement que les assistants en furent stup6faits et sen

658 SYNAXAIRE ARABE JACOBITE. [1200].
oe DE! ab SE Ir a Al IS rl A All ai!

Aa au ya gl Hl sus IM I ol A a ya al wi
Kb ge Kl cl a EHI τος ὃς Ὁ. ai Ile Iyzes
AUDI AN au ol ae a 06 ὁδ Ge ne Br
li ii ΟἹ le Sl yo la OS ll Isa 1älb δ.

a eh ee ee ee ὰπ

Pa

AN u le Ian ol hl a ie IS Mal Ba) Ta Gy Lie
105 Sl el a AU ἀῶ Gigs al gl 5 le U in 55 οὐ €
Bo Gl BL Ss Sl) Ile ὁ Wal ie ul FAN ὁ»
14 I KM by il th ll N N ce ee ΕἸΕΝ

1. Haec commemoratio deest in Ludolf et Assemani. — 2. Deest in A. — 3. B
(395. — 4 Baddit „ab. — 5. Β΄. Φ5}}. —.6. B rl. — 7. Au. — 8. B
οἱ «τ λλος — 9. B addit za! lade AS ο 9... — 10. Β 309. —1uB
addit 5 _gal. — 12. Deest in B. — 18. A (5,8. — 14. B gel.

'En ce jour aussi eut lieu le miracle de saint Cyriaque (Kiryäkous) ὁ et de
Julietta (Youlitah)°® sa mere. Ge saint 6tait un enfant de trois ans. Sa mere avait
fui du pays de Roum vers un autre. Elle retrouva le gouverneur ἃ cause de qui
elle avait pris la fuite. On la dönonca; il la fit comparaitre et l’interrogea sur
le culte des idoles. La sainte lui dit : « Demande A un enfant de trois ans pour
qu’il nous instruise de la verite, 511 est bon que nous adorions tes dieux ou
non. » Apres avoir cherche, on trouva Venfant, son fils Cyriaque, on l’amena
etonliinterrogea. Le Seigneur lui donnala force et la parole; il injuria l’em-

ötonnörent extrömement. Le gouverneur fut couvert de honte et il lui fit subir
des tourments au-dessus de son äge. Sa mere subit de möme toute espece de
tortures; le Seigneur les maintenait sains et saufs. Beaucoup de gens en
furent surpris et de grands miracles se produisirent. Sa möre Julietta ressen-
tait de la erainte et peu d’assurance ἃ cause des tourments. I] adressa ἃ cause
d’elle une demande ἃ Notre-Seigneur le Messie qui öleva son intelligence
vors le ciel; elle apercut des &tres surnaturels; elle fut fortifi&e contre les
tourments, remercia le Seigneur et dit ἃ son fils : « Des ἃ present, tu es mon

1. Cette commemoration manque dans Ludolf, Assemani. — 2. Malan Ayriacus. —
3. Malan Laulitha.

een σὺ ΣῈ

[1201] 16° ABIB (10 JUILLET). 659
le! (61 1... Ms a Fl Aal 5 uyl giel Ws ls Ioah
: τυ
la Deslis 9,65. ὅσκολ PU] Τα aäl ἀρ! δυο] οὖν

er ὧς ἐς rat] 15..."

Br 9 N el, cl 1 Be ia GM

EN ὼς ia οἱ all a ὦ Le χοῦ nl 3 Loy U
ala ae οἱ 561 Wopl a συῶν as Va 06 Als as del ὦ An Οἱ Ὁ
δ τ τον Ὁ 9. ee ϑ μν ὅ»

ὧν za 03) ec) «Αἱ Us > © ge" AL ὦ γλβοο 39 οὐαὶ ols a.)

Be). 2. Bar). Ξ ΤΟΣ At. - ἅ, Β οἷ 33, 8). — 5. Haec com-
memoratio deest in Malan. — 6. Deest in B. — 7. B addit del. EEE
- ! lee Ε ν FR
ep: — 10. B 38 Er „wer. — 11. B addit >. und ok — 12. Deest
‚in A. — 13. A ao». — 1. Haec commemoratio deest in Ludolf. — 15.. Haec tria verba
desunt in A. — 16. A als. — 17. A as]. —18.B Zu. — 19. Baddit gr — 2. Deest

in B.

pere et je suis ta fille; benie soit l’heure oü tu as ὁ{6 enfante! » Le gouver-
neur, stupefait de leur affaire, ordonna de leur trancher la tete et ils recu-
rent la couronne du martyre. Que leur priere soit avec nous! Amen,

"En ce jour aussi mourut le saint glorieux Anbä Horesious ἃ Soul (?).
Que son intercession soit avec nous! |

SEIZE p’AasıB (40 juillet).

"En ce jour mourut saint Jean (Youhannä), possesseur de l’&vangile d’or.
Il etait de la ville de Rome (Roumyah); son pere etait un homme riche nomm&
Aträfis. Ce Jean etait Al’6cole et demanda ἃ son pere de lui faire un evangile
d’or, ce quil fit; il y lisait et son pere en etait r&joui. Il arriva qu'un moine
descendit chez eux en se rendant ἃ Jerusalem (E/-Beit el-Mogaddes). Ce saint lui
demanda de le prendre avec lui, mais il eut peur de son pere et Jean partit seul
sur un bateau. Il arriva au couvent de ce moine et le superieur s’ötonna de sa

1. Cette comm&moration manque dans Malan. — 2. Cette commemoration manque

dans Ludolf.

. son cörps maigrit et que ses "08 furent visibles ἃ cause du peu de chair qui les

660 SYNAXAIRE ARABE JACOBITE. [1202]
au δ all Sala Οἱ 46 γκ0 ΟὟἹ ale as la) I bu ἐμ ωὴ
μὰν Ach 1.29 ἢ ὦ al ER πε υ ale εἰ
3 le οὐδ μὰν AB alle wilg ann ine ὯΙ ae
ee N φῶ ὦ Hey ZU ὦ gb Pla 5 U u NE
δ ΜΝ Kia Οὐ" ES, de > Ne ᾿Ξ
eg lb nl ale ον ll ὦν a οἱ ee ΟἹ μι Ju >
al I A U ale IE La 5 ib οἷς. uk zu ae ὟΝ

2 ee ee ὧν U u ss

eb! SW τ öl τ ale el ws = «|, or ἘΠ zu Ale rn 13} Ν
ade a oe οἱ ὁ 7a οὖν πεῖ ἀρὰν ον τ τ L 4

118 δι}: = IB ergaben Je EA IB πο ϑ, — 6.8
s = ὍΣ, ΄
᾿ροι, — 7. Deest in B.

personne et de son langage. Il demanda ἃ embrasser la vie monastique; ce pere
se montra diflieile, et lui fit connaitre que les fatigues du service de Dieu
dans la vie monastique le briseraient, mais il insista dans sa demande. Alors
le superieur [αἱ rasa la töte et le revetit de ’habit sacre. Il supporta beaueoup
de fatigues, se donna tout entier ἃ de grandes et dures d&votions, si bien que

couvrait. Le pere s’apitoyait sur lui et Jui disait : « Epargne-toi, fais comme les
autres freres. » Lorsque sept ans se furent &coules, il vit en songe quelqu’un
qui lui disait : « Va vers tes parents pour recevoir leur benediction avant de
mourir. » Pendant trois nuits, il eut ce r&ve. II en informa le sup6rieur qui lui
apprit que ce songe venait de Dieu et lui conseilla de partir. Lorsqu’il fut sorti
du couvent, il trouva un pauvre couvert de haillons;; il les prit et lui remit en
change les vetements qu’il portait. Quand il arriva ἃ la maison de son pere,
il demeura pres de la porte pendant trois ans dans une hutte οὐ il se nourris-
sait des restes de la table de son pere que lui jetaient les serviteurs. Quand sa
möre passait prös de lui, elle se d6tournait avec degout ἃ cause de son odeur,
Lorsque sa fin approcha, le Seigneur l’avertit qu’il mourrait dans trois jours.
|
Quand elle fut pres de lui pour &couter ce qu'il [αἱ voulait, il lui fit jurer de
l’enterrer dans la hutte ou il etait avec les haillons qui le couvraient, lui

Il envoya demander sa möre, mais sans se faire connaitre d’elle d’abord.

Ἂ

17° ABIB (11 JUILLET). 661
> U te NIE a Al 5. label
N =) kY ὧς di Iyais al ως Ks ἡροὶ δ 48. ,αϑ [85 > | sl,
Ε.. Lau al Paz ns AS as, al 3 Yl Ὁ ey! ua Sl
"-- -ἰ ra eb SU A Ass ss) ὍΘ 00 "ul wo [® L< SUR
Bee ae ον ον, ara ee
Js δὼ ὦ» „los a) RN Be) & ENCRY) ‚l!! Sn] “118. ξ. alas Se Σοὶ
"5. Ball. 125 ἘΣ Σ un li aa Ὡ- em 8 RS sap λα! "ἢ 255 m.

᾿

DB ir = a! Mey!

N vi, Ὁ ως ΞΡ ΙΕ ΣΟΙ 18, ia Mas sy Luc) DAL ) 16. ERS &
> ° Bl ὁ. -- 8.4 ἴω». -- ἀν All. —5.Bas. —6.B aual,. —
. Deest in B. — 8. Deest inB. —9. A Ἰδῳ. — 10. A — 1.AetB wo. —
1. Deest in B. — 13. Ludoll addit commemorationem 5. Teen. — 14. Deest in A. 3

—_ 45. A a». — 16. Haec tria verba desunt in A. — 17. A dsl. — 18. B addit
all. — 19. A sin.

donna alors l’evangile d’or et lui dit : « Vous y lirez et vous vous souviendrez
de moi. » Quand son pere fut present, elle lui montra l’evangile; il le recon-
nut :tous deux se levörent et vinrent l’interroger sur lui et sur leur fils. I
leur fit promettre par la foi de ne l’enterrer que dans ses haillons, et alors il
se fit reconnaitre d’eux et leur apprit qu’il &tait leur fils. Tous deux pleurerent
beaucoup ; les prineipaux de Rome se joignirent Aeux. A l’expiration des trois
jours, il mourut. Sa mere prit les vetements qu’elle destinait ἃ son fils pour le
jour de son mariage et l’en enveloppa; aussitöt elle tomba malade. Le pere se
rappela le serment, enleva ces v&etements, le revetit de ses haillons et l’enterra
dans sa hutte. Son corps procura la guerison de chaque malade. Puis on lui
bätit une belle öglise ἡ et on y transporta son corps. (due sa priere soit avec * 1.20 1
nous! Amen.

pıx-sept papır (44 juillet).
En ce jour la sainte et innocente Euphemie (Aoufimyah)mourut martyre par

1. Ludolf ajoute la comm&moration de saint Isidore d’Heliopolis.

ὯΝ ἘΣ Στ Ὁ Tan - 9. 2. Ἐπ — 10. Be. — 11.B ‚ui.

662 SYNAXAIRE ARABE JACOBITE. 11204]
= re φὰς ba ἘΣ De Eu ΤΙΝῈ 5
ἘΣ de es Ἢ τὴ Mary BO) all sr> b Ὁ LEER EM Zum K
alt I NE FyslMüs au LE al AL οἱ el ul γῶν
Slull U σον νῶν βώ A I Ferse ἀοιδοὶ ze UL ἙΝ
5 τεσ: a ls ua As Mas Iels u Le (6 eh ΤΟΝ

ὁ Pie les oJ a ei ul Sala

De) ὧς was Gl ee

ir 08 al Δα Pa) N a el δ ον μὰ δος
N leo el en Lab Ya 56 nl] al PS Juli?

1.B 5595. — 2. B CN Lu, Lu eh RE — ἃ. BlWisle
et addit Ὁ δ, u . Bus: et. — 6. B il ol za un. . Baddit |

—12,A Asche. —13. Bla 85. — 4A. Deestin A. 15. A a2 160 ΠΡ πὴ
ὡς > = ἢ
haec tria verba in A. --- 17. Β ln. — 18. Β 9».

le fait de Priscus (Birisgous), un des lieutenants de Dioeletien (Diglätyänous),
lorsqu’il passait par un endroit avec deux saints attaches avec des chaines ἃ
leurs cous. En les voyant, cette sainte fut enflammee de l’amour divin; son
coaur s’&mut de compassion pour eux; elle injuria et insulta l’empereur en ces
termes: « Ceur de pierre, entrailles inexorables, n’as-tu pas pitie de ce saint
peuple? ne erains-tu pas que leur Dieu te fasse perir? » Quand Diocletien
apprit cela, il la fit comparaitre et l'interrogea sur sa foi. Elle confessa qu'elle
ötait chrötienne ; il la tortura par les coups, les brülures au fer chaud, la
suspension, la suffocation par la fumde : rien de cela ne lui causa de dom-
mage. Alors elle se leva devant l’assemblöe, tout le corps brüle, etrendit son
äme entre les mains du Seigneur. (Que son intercession nous protege! Amen.

Dix-nurt n’apıp (42 juillet).

lin ce jour arriva le martyre de saint Jacques (Ya'goub), eveque de Jerusa-
lem (Aourichalim). Ce saint etait fils de Joseph (Yousof) le charpentier; il 6tait
le plus jeune de ses enfants, vierge, pur, et on l’appela le frere du Seigneur

1205] 18. ABIB (12 JUILLET). 663

| κι a 35, Mel Je il N RAS HEN le
Ge ST] Sb zlbly μἱες ὅθ} χὰ Je all din a ul NPnS 325
Ele sel Οἱ ll 2098 556. “Ὁ VI ae δὴ γῶν u bl als
Mc (9 N de u u led 6 ul
oh PL) SWS Sy τ» ale as ΟΥἹ all & ll ὁ 415,9. ug)
| ia ἘΞ Ὁ 8 τυ εν er Zi ὦ αν» „ball ie ὦ» ὃ)» ΝΣ

δ, ὦ, de κα ον δι,» ΤΣ Ey le do ρολδ

Sl 55) με ὥς ὁ Mh Ὁ» δ ch ls u ὧς ὁ ρα
1. ἕω 2 IN (οἷς. ας κ᾿ a ar 18, AI a, ug >

1.Barll,. — 2. B 3728. — 3. Β 60]. —4.B a. 0.Ὲ τ 5. 0:8. ya:
I=-7.B .".-- 8. A cs». —9.B „SS W. — 10. B addit BE — 11. Ludolf addit

| commemorationem δ. Atanasyos Clysmae.

parce quil fut elev6 avec lui, quand il etait dans la maison de Joseph son
pere. Les apötres l’etablirent eveque de Jerusalem. Il precha l’Evangile,
enseigna le nom du Messie, convertit beaucoup de gens, les baptisa et Dieu fit
par lui de grands miracles. Il modifia la nature d’une femme qui etait sterile
et elle enfanta un filsä qui elle donna le nom de Jacques. Un jour, beaucoup
᾿ de Juifs se r&unirent et lui demand£erent de leur enseigner quelque chose rela-
| tivement au Messie : ils esperaient qu’il le nommerait son frere. I] commenga
| par monter dans la chaire et se mit ἃ leur exposer sa puissance, son eternite

firent descendre, le frapperent de nombreux coups. L’un d’eux arrıva avec un
maillet comme celui du foulon et l’en frappa sur la tete; il rendit l’äme. On
dit dece saint qu’il ne but jamais de vin, ne mangea jamais rien qui contint du
sang, ne fit jamais passer le rasoir sur sa tete, ne se baigna jamais dans une
6tuve et ne porta jamais de vetements, mais il s’enveloppait d’un voile. 1]
&tait continuellement debout ou prostern6, tellement que ses pieds s’enflerent
et que ses genoux et ses mains se gonflerent. Il fut enterre ἃ cöte du temple.

Que sa priere soit avec nous! Amen.

1. Ludolf ajoute Ja commemoration de saint Athanase de Clysma.

| "son egalite avec Dieu le Pere. [15 entrörent dans une violente colere, le *

a HIN

Er nie ee

ΕΣ --θ. Bam. — 7. Deestin A. 8. Β „vos: —9. A ‚lo; — 1W.B BEZ

664 SYNAXAIRE ARABE JACOBITE. [12067

aloe le

αν ὦ» 36 παι ἰὰ bl? 3a SL EN τ τ
I U Al u ze al οὶ N a ET les
LE I sd ee 0 > a DIN 81,39 Sul 5.1 Ale
Js 138 za δ ale ey dläsy ady aalı Bis ze ME „u ale 5.3
ale 5. (δ N (δ! a de Sl οἱ al, ala —
ze ET a le A Er ee ἀρ ὁ Οὐ
Mr ΠῚ au das 9.153 la er Ela SR Saas ale ΤΙ

5 SE ὅς. Δὰν

ge We ae Sl al Eee θεν ΟἹ ae rn ὧν

1. DeestinA. — 2. A &. — 3. Mlaec iria verba desuntinA. —h.A ‚os. —5.Ä

DIX-NEUF p’ABıR (43 juillet).

in ce jour mourut martyr le saint glorieux, Mär Pantale&mon (Batlän)',
le medeein. Ce saint &tait d’un pays appele Na’midar : son pere etait infidele et
se nommait Astoukhyous; sa möre dtait croyante et s’appelait Aounälah. Quand
il fut grand, son pere lui enseigna l’6eriture et la science de la medecine et il
la connut bien. Il y avait un pretre dans le voisinage de leur demeure; toutes
les fois que Mär Pantal&&mon passait pres de lui, il remarquait sa beaute, ses
bonnes manieres, sa science, son intelligence, regrettant qu'il füt infidele et
demandant au Messie de le diriger et de le guider vers la voie de la vie.
(Quand ses demandes ἃ Dieu se furent multipliees, le Seigneur l’avertit dans
un songe nocturne que ce saint croirait par son intermediaire. Il s’en r&jouit
eb se mit ἃ entreprendre de lui parler. Chaque fois qu'il passait, il le saluait
et causait avec lui. Il s’ötablit entre eux une amitie; Pantald&mon entrait dans
la maison du prötre et s’entretenait de la foi avec lui. Celui-ci lui montrait
Fabjeetion des idoles, la eorruption d’esprit de leurs adorateurs, la noblesse
de la religion du Messie, le charme de intelligence de ceux qui l’adoraient.
Puis il ui fit connaitre que des miracles et des gusrisons arrivaient par les

l. Malan Dathalan.

[1207] 19° ABIB (13 JUILLET). 665
u 3 u us) al den οἱ eh el el κι au

σε Auy) wer 3 alca Ale) ll τ τὴ > aa! EG οἷς j = Jr. 956 r°.
la αὶ υἱῶ an Al ill An u) sy EN ae ὁ

ὁ τὰν ὁ ee oe JE λοι Ἅὶ ὦ
ων. Fe μὲσ el a ee ΗΔ
El Lylar λον rang gl ΟἹ an ὁ 550} As as Dr il u,
el οἷν be el a ee οἱ (ὁ. 2}. Οἱ
EU ἀῶ u bu UL el old JE ab Fl ia
| dd οἱ Are Το U elle! a
WE El μοῦ ze u li N Te se ai ὧν» Do
τον lb las ZH ln a Last ll a lei nl οἷν

1.B zu DR RIB Οὐ -- 3.Α 5. — h. Deest in B. — 5. Haec verba ab
Js; desunt in A.—6. B „ul. abe) Bar

eroyants. Quand le saint entendit parler des miracles, il s’en rejouit et desira
faire des prodiges pour arriver ἃ son but en medecine. Il crut au Messie
* gräce au pretre. Celui-ei continua de l’instruire et de l’exhorter. Un jour, il* 1. 256 m.
passa dans un endroit et vit un homme mordu par un serpent qui 6tait reste
ἃ son cöte. Il se dit en lui-möme : « Je vais mettre ἃ l’&preuve la parole du prö-
tre, mon maitre, quand il m’a dit : Si tu crois, tu feras des miracles au nom
du Messie; je verrai si sa force apparait dans la guerison de cet homme mordu
et la mort de ce serpent pour qu'il ne blesse personne d’autre. » Quand il eut
fini sa priere, !’homme se leva sain et sauf et le serpent tomba mort. Alors sa
foi redoubla : il se rendit chez le pretre, qui le baptisa. CGontinuellement il allait
le trouver. Il arriva qu’un aveugle vint vers lui pour etre gueri. Quand son pere
vit qu’il tait aveugle, il le chassa. Quand le saint lui demanda ce que cet
homme lui voulait, son pere lui dit: « C'est un aveugle, tu n’as pas de quoi le
gu6rir. » Mar Pantaleemon lui repliqua : « Tu verras la gloire de Dieu. » Puis
il St chercher l’aveugle et lui demanda : « Si tu vois, eroiras-tu au Dieu qui
aura gu6ri tes yeux? » — « Oui, » repondit-il. Alors le saint fit une longue
priere et placa sa main sur les yeux de l’aveugle el dit: « Aunom du Messie,
tu verras ». Et sur-le-champ, il recouvra la vue. Quand son pere vit cela, il
erut, lui et laveugle. Le saint les prit, les amena au pretre, qui les baptisa.

666 SYNANXAIRE ARABE JACGOBITE. [1208]

ὑπο το bel ya τὸ sl gl ed IS Se ze καὶ
ieley ehl al EU Na Ip by ars dl ὁ ar "la
Algier Tail ὅς ee 15 UN Fasz Il au
ΤΠ ll Go ga an Je zih 3,8 Sul u Se
ϑρρίὰ: ὄγρίρ. Ah A ai, oa air le ὦ!

“

—

ren] ur ὁ 5. γα! eu! er
Ri

Σοὶ 2 56 Be] \ia 13 ass 12 Lo)! ra Aa) Ne. \.\a &

1. B lat 751. — 2. A au. — 3. A eds, — 4. B all. 5. B omitzit SE
6. AreiıB gel. — 7. Βλ».. — 8. B addit ge: — 9. Ludolf addit comme-
morationem δ. Antonü episcopi. — 10. A ἀν». — 11. Haec tria verba desunt in A. —

12. B addit „I. — 13. B „20.

Quand son pere mourut, il aflranchit ses esclaves, distribua aux malheureux
tout ce qu’il possddait et se mit ἃ soigner gratuitement les malades. Seule-
ment, il demandait ἃ ceux qu'il soignait et qu'il guerissait de eroire au Mes-
sie. Les autres medeeins le jalousörent et le denoncerent ἃ l’empereur, ainsi
que le pretre, l’aveugle et une foule de eroyants. Il leur adressa de nom-
breuses menaces. Comme ils ne devenaient pas infideles, il leur fit trancher
la töte. Ensuite il fit subir au saint beaucoup de tourments : un grand nombre
de miracles apparurent; une foule considerable erut gräce ἃ lui, pendant
qu'il stait A la torture et souffrait le martyre. L’empereur, irrit& contre le
saint, le jeta aux bötes feroces qui ne [αἱ firent aucun mal. Alors il ordonna
de lui trancher la tete. Ainsi fut accomplie sa lutte. (Que son intercession soit

avee nous! Amen'.
vier p’apın (14 juillet). 8

En ce jour mourut martyr le saint glorieux Thöodore (Täoudouros). Le
nom de son pere 6tait Jonas (Younis)?, des gens de Chotb dans la Haute-

1. Ludolf ajoute la comm&moration de saint Antoine, &v&que. — 2. Malan John.

* [1209] 20° ABIB (14 JUILLET). 667
5 N 5525} μου 51 Anl et al a 1
a 2 Sm (ὁ 3x γ᾿ Ο σαῖς Si sl. 2,>| En) la
5 7 lgals Aula Ley] Da a KR al Lola BETEN gr a
U N U ala ΤΩ] El ae καὶ μὰ ὦν Sr UN a αἱ
ee ἰοῦ ac el al He τ A|
5 le ze Ui ἡ an LE I El I al
u δ᾽ eV ab al oh 1. 5 Sul ae μοῦ οἷς ale
EM el re en N
ae in 6 ὁ al a Iyray an 1515 Like στ αὶ Das 38,
> öl Gral) en at od (as; ar SA) 3 19 2315

BB ler 2. Ar ua. 23. A 5,30. 2. Boa. EB. — OA
ΟΣ 2 = ω") 20 er. Ὁ ,
42}. —7.B en) ge: —8.B 2]. — 9. Pro his tribus verbis B habet AN.
ς- 7
—10.B ae. — 11. Bi al, 3. — 12.B με... 13. B οἷο — 14. B addit

Egypte (Es-Sa id). "On l’avait pris avec des levees de troupes et conduit ἃ
Antioche (Antäkyah); il y demeura et epousa la fille d’un patrice, qui &tait
“ paienne; elle ne connaissail pas ce quiil adorait. Il eut d’elle ce saint Theo-
dore. Quand elle voulut l’amener au temple des idoles et lui apprendre ἃ les
adorer, son mari ne la laissa pas faire. Alors elle s’irrita et le chassa. Quand
l’enfant resta seul chez sa möre, son pere demandait continuellement au Sei-
gneur de le guider vers la voie du salut. L’enfant grandit et apprit les
sciences et la sagesse. Le Messie illumina les yeux de son cur; il alla trou-
ver un saint &v@que qui le baptisa. Quand sa möre l’apprit, cela lui fut tr&s
penible. Il s’informa si son pere &tait mort; un de ses serviteurs [αἱ apprit en
secret son aventure, comment sa mere l’avait chass& parce qu’il ἐξα! chretien.
Devenu grand, le saint &tait habile cavalier et se fit soldat de l’empereur. Il
devint general en chef et quand l’empereur partit pour faire la guerre aux
Perses (EI-Fors), il chargea et enleva le fils de leur roi, lui et Theodore
l’Oriental (Tädros el-Machrigi). 11 y avait dans la ville d’Euchatos (Oukhidos)
un dragon gigantesque que les habitants adoraient et A qui ils offraient chaque
annde quelqu’un A manger. Dans cette ville vivait une femme veuve qui avait
deux enfants, Les gens les prirent pour les oflrir au dragon. Il arriva que

#7.256:v%

ra] 56V

668 SYNAXAIRE ARABE JACOBITE. [1210]
ὦ I Je We > a2,s {gl ἘΠΕ: Ya cas Saul οἱ πολ ϑϑοῦ a
1>3 = sl> Je ὁ» Rs 5 ae in oJ En = sa οἱ «ὁ ᾧ δὲ

And u δ] Ya = μεν τὰ, ı ale 20 , slbel ἰο 3,3 ἀρ en u

polo Ya", all a Tel as is ul Ab 3 zu κα οἱ sb οὖς

5 τὸ U)! nn FR) a οἷς ᾿ ε ὁ σ᾽ ul As "Ὁ - |
BADESEEN en, gs N de es 4 τ EU ρῶν a dal ἃ μ
Mala cal 51 Am su Age δ] 5} ish ale un δ ὦ τι al
N ΟἹ Ady Au iS ἃ θῶ sleoV! Hu) il οἱ οἱ aus ish

Ol I RES so al j

1. B 2b. — 2. B addit ins». — 8. B] 990). — 4. B usb et addit „UL.
=

— 5. Bio, A te. — Ὁ. Deest in B.

saint Theodore se trouva Ace moment ἃ Euchatos. La femme s’adressa ἃ lui
en pleurant et lui fit connaitre sa situation. Quand il sut qu’elle etait chre-
tienne, il se dit en lui-m&me : « Celle-ci est veuve et injustement traitee, le
Seigneurla vengera.» Puis il descendit de son cheval, tourna son visage vers
l’Est et pria. Il s’avanca ensuite vers le dragon; tous les gens de la ville le
regardaient du haut des murailles. La longueur du monstre ctait de douze
coudees. Le Seigneur donna au saint de la force contre lui; il le perga de sa
lance, le tua et sauva les enfants de la veuve. Apres cela, il alla dans la
Haute-Egypte (Said-Misr) ἃ la recherche de son pere; il s’informa de lui; on

7». le conduisit vers lui; il le reconnut * A des signes et des marques qu’il savait.

Il demeura aupr&s de lui jusqu’ä sa mort. Ensuite il revint ἃ Antioche et
trouva que l’empereur ötait devenu infidele et pers6eutait ceux qui croyalent
au Christ. Il s’avanca vers lui, confessa le nom du Messie. Les prötres des
idoles le calomnierent et les habitants d’Euchatos se tinrent devant l’empe-
reur et lui apprirent que c’6tait lui qui avait tue le dragon adore par eux. Il
ordonna de le brüler et le saint fut preeipite dans le feu : ainsi fut aceompli
son martyre. Une femme eroyante prit son corps pour lequel elle depensa de
l’argent et le cacha chez elle jusqu’a la fin du temps de la persecution. On lui-
construisit une belle eglise. On dit que cette femme dtait sa m£re. Que sa

priere soit avec nous! Amen.

21° ABIB (15 JUILLET).

el Pos (οοίρα! Τς ,ἢ

κοι πων μὸν dt Sal a Ball LI N EL ol ia Ὁ
Bee: - Gel lu Leis Gl Sy Tl
ΠΕΣ οὐδ! ἘΝῚ Be] οὐ 22’ 5.5 Be] Grad er

οἷ Pe er! Ay al N sach Lo! 8 UL ζω as 5%
ΕἸ ς el es Je τὴν dl aus ὦ er oe ὡς

a u! ee AN ach I Το; Lislel wre el Ka 3438
et ee al ls, οἱ a LS Je bt

US a de al As bis „Sul Je I US 5

N ps got]

1. Deest ἐπ Α et Malan. — 2. A ars 3. Haec commemoratio deest in
"A et Malan. —4. Deest inA.—5.B ὡδο: — 6.B addit 9». --- 7. Baeius. -- 8. Β

VINGT ET ΟΝ DABıB (15 juillet).

'En ce jour a lieu la comme&moration de Notre-Dame la: ‘pure, Marie,
möre du Sauveur du monde, le refuge auguste, le tresor inöpuisable, qui est
ξ aux chretiens. Que son intercession 501} avec nous! Amen.
τς Encejour mourut saint Sousnyos l’eunuque. Ce saint 6tait des maitres de
_ Tempereur Theodose (Täoudousyous). En [αἱ staient la gräce et la sagesse, il
stait plein de miserieorde et de bienfaisance pour chacun; il recherchait les
En lades et les consolait; il demandait apres les malheureux et les aidait.

(Juandon röunit le concile ἃ Ephöse (Efesos) contre Nestorius (Nestor), οὐ assista
saint Cyrille (Kirillos), ce saint le servait; les &v&ques l’invitaient äla table de
2 empereur. Saint Cyrille lui fit connaitre dans un songe : « Veux-tu que je

demande pour toi au Messie de t'accorder le salut öternel? » — «Oui, mon pre,
$ röpondit-il, quand j’aurai partag6 entre les pauvres ce que je possöde. » Saint
Cyrille pria et le salut öternel lui fut accorde. Il alla partager tout ce qu’il

ο΄ 1. Cette comm6moration manque dans A, Malan.

PATR. OR, — T. XVII. — F. 3. 46

Er

°, Ber οἱ 4] a, rel) οἷο 7 AcY οἱ os ls Al, Is anlels

ἐν arriverait. * Lorsqu'il fut arrive ἃ Alexandrie et qu’il comparut devant Arme-

670 SYNAXAIRE ARABE JACOBITE. [1212]

Kid de οἱ a Sl μὰς ein αδ) οὐ ὠπτόσι

«Ὁ ὧν ie N ὅς κὴ :
Πα τ ae
ala al ga ὦ ΟΣ N κὰν 08 μον am Y al ὁ 5 EUER
ee ee a inch SL JE

er

“Ἀν ἀλλ a Il 10 ol ade ch Li ars; 5,5 9abyu ὅν
iM le Rdn gel Jule 1 Il) IE

.

GG
1. Jlaec verba ab κα yalı desunt in A. — ἃ. Deest nA. — 3. A a». — ἃ, Haec com=
ων

memoratio deest in Ludolf. — 5. /laee tria verba desunt in A. — 6. A lb. -Ξ
7. Byan. — 8. A δ», B ἀάβϑϑ, — 9. Ab. — 10.B ge. — 11. B a}, 3,5. Ὁ

12. A au, aa. %

possedait entre les malheureux, puis il se coucha et mourut. Saint Cyrille
pria sur lui et ordonna de faire (en ce jour) la commemoration de sa mort.
(Jue sa priere soit avec nous! Amen '.

VINGT-DEUX p'ABıB (46 juillet).

En ce jour arriva le martyre de saint Macaire* (Magarah) fils de Basilide |
(Oudsilides) le ministre. Quand on le denonca ἃ l’empereur Dioeletien (Diglä-
Iydnous) comme n’adorant pas les idoles, il &erivit de l’envoyer ἃ Alexandrie
(El-Iskandaryah). Le saint fit ses adieux A sa mere, lui recommanda les pauvres |
et les malheureux et partit avec les messagers. Notre-Seigneur le Messie lui
apparut en songe, le fortifia, lui donna la patience et lui apprit ce qui lui

nios (Armänyous), celui-ci, apprenant qu’il etait fils du ministre, lui fit beau-
coup de caresses et chercha ἃ le söduire. Comme il ne le Ml&chissait pas, il
lui fit subir diverses tortures. Son äme fut ravie tandis qu’il Gtait dans les
tourments et le Seigneur lui fit voir les demeures des saints, celle de son
pere. Apres cela, le gouverneur l’envoya ἃ Niqyous : lä il [αὐ torture; on [αἰ )

ἵν Ludolf, Assemani, Mai et Malan ajoutent la comme&moration de saint Simode. — |
2. Malan Macarius.

29° ABIB (16 JUILLET). 671
bel an de all ai Lee ul ala 3 (55 äh all dis Alla is
en il lud ll bi dl a eu Οἱ el ὦ»
πὸ κι...» ee en τ. μῷ σἷο
= 2 EN > el ee N rs ee > πτοϑι
Bois I ον Sl λων gs I Inloy LE uräl dann Sal ae ῶ
Fe > 5% das, le HS Labs Sl ade Le ll ES)
As SSR ee 5 539 3 38 ll οἱ al be
BAR By) “μω οὐὐδι "cs a) ul me ae men c>
N Il; οὐ ων φ ἐδ > HS ade AU 3 ul ld νά

2 de ge 00} al El ai > IS ae Ὁ oil

1. DeestinB. —2.B „51. —3.Blusl. — ἃ. Bao öl 5.B. „65. —
τ —_ z Ἃ λα
0. Β...5. — 7. A ©) W.. — 8. Haec duo verba desunt in A. —9.A u. — 10. A

: €
δι. — 11. A addit κ᾿. — 12. Deest in B.

ecoupa la langue et les bras; on planta dans ses eötss des clous brülants et
"Dieu fit par lui des miracles. Ainsi un mort passa pres de lui avec une loule
de gens; le saint demanda au Seigneur de manifester sa gloire. Le mort se
leva, parla et fit connaitre ἃ la foule ce qu'il avait vu en enfer et que le
Messie etait le maitre de tout. Les gens erurent en lui; on leur trancha la tete
et 115 reeurent la couronne du martyre. Puis Aryanos (Arydnd), gouverneur
d’Esneh (Ansinä), arriva : Ason retour, il emmena le saint avec lui. Quand ils
furent ἃ Chatnouf, la barque ne put plus avancer ni remuer. Le Seigneur
„apparut au saint en songe et lui apprit ceei : « lei finira ta lutte; c'est ici que
restera ton corps. » Le gouverneur ordonna ἃ ses soldats de monter avec le
saint sur une colline et de lui couper la tete. Ainsi sa lutte fut termince.
Quand Constantin (Qostantin) obtint le pouvoir, il envoya un fidele du nom
d’Euloge (Aouloudjyous) rouvrir et rebätir les eglises, dötruire les temples
paiens. Saint Macaire lui apparut, lui fit connaitre οὐ &tait son corps. Il alla ἃ
cet endroit, l’enleva et fit construire une öglise ou il le deposa. Dieu fit appa-
raitre par lui de grands miracles. Que sa priere soit avee nous! Amen.

in οὐδ νὰ ann)

᾿».

ΠΝ la Se el al as Ay el FE Lo

».idoles. Il y en eut qui &couterent ”" sa parole et renoneerent A leur infidelite et

672 SYNAXAIRE ARABE JACOBITE. [121 ἢ
PVC 07 3188 ll or lu 56 ᾽ν οὐ ΒΕ gr A La 4.89 I
Bo, 23 U age ds 5 hub al ὁ 5 ZEN EU Le

GI ὦ ed βροῦν Sale ὁ ape a Ὑ Οἱ μρώ9 Al all die Fa 8%
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le el ale ες τοῖς ὡς. gell a5 AL ie ee ΕΝ
x, TeldME ES ins), a FOUR Τρ μρό ὟΝ ὁγ οἱ ΟΝ
οἱ ‚Luke eo, ya zb μον! we κ᾽ ον} N ΤῊΝ Tan
1. Haec commemoratio deest in Ludoll et Ässemani. — 2. Desunt haec duo verba in ı

B. — 3. B ὅγε: στ. A Js. DEN ωϑ» Sp. — 6. ASE&JNb. —7. Haec verba ab
IC +5 in B. — 87AwetB --- .π- 9.4 ea)

'En ce jour aussi eut lieu le martyre du saint glorieux Leontios? (Läoun=
(yous), ehretien par ses parents. Il servait dans l’arm6e de l’empereur infidele.
Il ötait de Tripoli (Atarabolos); il avait une belle forme, une conduite parfaile
et s’adonnait continuellement ἃ la lecture des livres divins, si bien qu'il en
retint une partie, specialement les Psaumes, car ἃ force d’elre assidu ἃ les
lire, il les sut par c®ur. Outre cette lecture continuelle, il prechait ses’
compagnons d’armes et les detournait de corrompre leur vie en adorant les

l’autres, chez qui entra Satan, qui allerent trouver leur oflicier et lui appri-
rent que le saint m£prisait les idoles et enseignait que le Messie etait le vrai
Dieu. I] le fit venir et l’interrogea la-dessus. Le saintr&pondit : «L’apötre Paul
(Baonlos) dit: Qui me detournera d’aimer le Messie divin que j'adore depuis
mon enfance et devant qui je me prosterne? » L’oflieier irrite ordonna de l’en-
chainer et de le jeter en prison. Le lendemain, il le fit venir et lui dit: « Par
quelle force oses-tu t’opposer ἃ l’empereur et detourner les gens d’adorer les

idoles? » Le saint lui röpondit : « C'est ἃ bon droit que je me propose d’ame- |
ner tous les gens ἃ obeir au Messie; si toi-m&me tu abandonnais ton erreur
etsitu l’adorais, tu recevrais en höritage le royaume &ternel. » Puis il injuria |
les idoles. L’ollicier ordonna de le battre : il regut tant de coups violents que |

τ. Geile commemoration manque dans Ludoli et Assemani. — 2, Malan Alankiras.

23° ABIB (17 JUILLET). 673

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2}.

son sang coula pendänt qu'il louait Dieu et le eölebrait. Un des soldats qui l’ai-
maient eut compassion de lui; il s'avanga vers lui et lui dit ἃ l’oreille : « Jai
pitie de toi et ta jeunesse me fait de la peine : Dis une seule parole, ἃ savoir
que tu sacrifieras aux dieux; je me porterai garant pour toi et je te sauverai. »
Le saint l’injuria et le chassa en disant : « Va-t'en loin de moi, Satan! »
Quand l’officier le vit avec cette fermete, il redoubla ses tortures tellement
que sa chair fut coupee et que son sang coula sur la terre. Puis il ordonna de
le plonger dans la mer, de le trainer par les pieds et de le jeter en prison pour
voir ce qu'il ferait. Quand ceci fut exdeut6, il mourut en prison. Une femme
eroyante et riche vint prodiguer des sommes consid6rables au geölier et aux
soldats; elle prit le saint corps, l’enveloppa de voiles neuls, puis elle mit
par-dessus un vötement dor6, le placa dans un cereueil dans sa maison, ΠῚ
peindre son image dans sa demeure, et alluma une lampe devant lui. (Que
son intercession soit avee nous! Amen.

VINGT-TROIS Ὁ ΑΒΙΒ (17 juillet).

*ı En ce jour mourut saint Lonein? (Londjinous). Il ται! du pays de Cap- * 1. 258 ve.
ἢ > \ i , 3

1. Cette commemoration manque dans Ludolf. — 2. Malan Longins.

*f

28V.

074 SYNANAIRE ARABE JACOBITE. 11216].
ἊΣ 1 ολῦ ia d „u a Οϑ N us pub οἷς LE ll

a a ie al is Ἰρθ] LI US In οἱ all ἶ
ob üb ls καὶ ἀρνὶ U cl ia El le ἀρνν La 1 LH

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1. B addit Be UNTER

padoce (El-Qabädog), Gree de race. Lorsque Tibere Cesar (Tibaryous Qaisar)

rögna et quil confia ἃ Pilate (Bilätous) la terre de Judee (El-Yahoudyah), il lui

remit ce saint comme un de ses soldats. Lorsque le moment arriva ou Notre-
Seigneur voulut soullrir pour le salut des er&atures et qu’il laissa les Juifs
hypoecrites se soulever contre lui et s’emparer de lui (?), Longin &tait des sol-
dats que Pilate chargea de cracifier le Messie, et, comme les Juifs lui avaient
donne de l’argent, il fit tous ses eflorts pour les contenter en percant le flane
du Sauveur apres qu'il eut rendu l’äme. Il en coula de l’eau et du sang. A la
vue de ce miracle, le saint fut saisi d’&tonnement quand il vit, au moment du

erucifiement, le soleil s’obscureir, le voile du temple se döchirer, les rochers

se fendre et les morts ressusciter. Son etonnement s’acerut encore quand il vit
et qu'il apprit les miracles que Notre-Seigneur avait faits depuis sa naissance
jusqu’äsa mise en eroix. Quand Joseph (Yousof) le juste prit le corps du Sau-
veur, le mit dans le linceul etie deposa dans la grotte, ce saint surveillait avee
les gardes les sceaux du tombeau. Quand le Messie ressuscita — et le tom-
beau etait toujours scellö, — il fut stup6fait et demanda ἃ Dieu de lui faire
connaitre ce mystere. Notre-Seigneur [αἰ envoya l’apötre Pierre (Botros) :

il le trouva au moment de la resurreetion. Lorsque Longin l’interrogea et le

conjura de lui apprendre toute l’histoire du Sauveur, l’apötre l'instruisit de ce
{πὸ les prophetes avaient dit sur lui; il lui fit connaitre que c’etait le fils du

hi
N

21217]

24° ABIB (18 JUILLET). 675
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Al 3 abe Als AM Οἱ ὦ ἃ olaual ὁ u le al «93
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6915
AB te. —2.A won. — 3. Haec commemoratio deest in A, Malan ei
Ludolf. — 4. Deest in A. — 5. lHaec commemoratio deest in Ludoll. — 6. Desunt
haee tria verba in A. — 7. Haec duo verba desunt in B. — 8. A gl Eon
10. B \sS]

Dieu vivant. Alors il erut par les soins de l’apötre, quitta le service militaire
et alla en Cappadoce, autrefois son pays, et y annonca le Messie comme les
apötres. Quand Pilate l’apprit, il entra dans une violente colere contre lui; il
en fit informer Tibere et celui-ci envoya decapiter le saint. Que sa priere soit
avec nous! Amen.

‘En ce jour eut lieu le martyre de la grande parmi les martyres, Marine
(Märinä), apr&s qu’elle eut souflert de grands tourments au temps de l’eın-
pereur Däryanous (Däqydinous —= Dece?). Que son intercession 8010 avec
nous! Amen.

VINGT-QUATRE ΛΠ. (18 juillet).

"En ce jour eut lieu le martyre de saint Apa Noub qui ὅτ} de Naesi
᾿ (Nahisah), une des provinces de la Basse-Egypte. Ses parents “taient des gens
Saints, purs et compatissants. * (Juand cet enfant leur fut accorde, ils V’ele-
verentdans la erainte de Dieu jusqu’ä ce qu'il eut accompli ses douze ans. Il

1. Cette commemoralion manque dans A, Malan et Ludolf. — 2. Gette commedmora-
tion manque dans Ludollf.

E

676 SYNANXAIRE ARABE JACOBITE. aus] |
ll el ea din 31 al a By Se ee
as ὁ, de! ee N 595. ΑἹ Gel
Nat | el a Alyak ΟἹ οὐ rs IV! Blech
N EL I, U Ani LU yo al J ale LEE ing οὐ» 259 Φο
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Sl N U dB Alias ud ul le se N ἀξ
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SUB ag A de lila ler al ie a ah ὦ ΟΣ

1. B gb>82. — 2. B Alu. — 3. A du. — ἃ. Both. — δ. B er τοῦ
6. Johannes, 7? Kp., τὰ, 17. — 7. Deest in B. — 8. A LI. 5

aimatt äfröquenter l’eglise et A entendre les enseignements. Lorsque Diocle- ξ
tien (Diglätyänous) persdeuta les chrötiens, il vint A l’esprit de ce saint de
verser son sang pour le nom du Messie. Il arriva qu'il entra ἃ l’eglise et
qu'il entendit le prötre exhorter les fideles, les allermir dans Ja foi, les
mettre en garde contre l’idolätrie et louer l’action de livrer leurs vies ἃ la
mort ἃ cause du Messie. Le saint alla tout afllige dans sa maison, placa
devant lui l’or, largent et les vetements que ses parents lui avaient laiss6s,
et. dit: « Il est &erit : Le monde passera ainsi que sa concupiscence'. » Puis il se 4
leva, distribua tout ce qu’il possedait et se rendit ἃ Djamnouti (Samanoud),
marchant sur le bord du fleuve. Il trouva le gouverneur Lysias (Lousyäs) et
confessa devant lui le nom du Messie. L’ange du Seigneur lui apparut, le
fortifia et lui apprit ce qui lui arriverait. I] fut livr& ἃ de grandes tortures,
croissant en violence. Puis le gouverneur partit pour le sud et l’emmena
avec lui. Il le fit erucifier la tete en bas au mät du navire et s’assit pour
manger et boire. Sur-le-champ, le verre qu'il avait dans sa main devint de
la pierre et ses soldats furent aveugles. L’ange du Seigneur descendit du
ciel, debarrassa le saint de ses liens et essuya le sang qui coulait de sa
bouche et de ses narines. Puis le vent souflla et on arriva ἃ Athrib dont le
gouverneur fut inform& de ce qui £tait arriv6 A celui de Djemnouti. (Juant aux

1.7 Epitre de Jean, τι. 17.

ee EEE ἐῶ".

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ἘΠ] 7. Deest in A.

soldats, ils delierent leurs baudriers, les jeterent, confesserent le Messie et
moururent martyrs. Le saint subit la torture ἃ Athrib :on le placa sur un
siege de fer sous lequel on alluma du feu. Il pria tandis qu'il Etait sur ce siöge
et le Seigneur le delivra. Ensuite on l’etendit et on lui coupa les membres,
mais lange du Seigneur descendait, le guerissait et lui rendait la sante.
Apres cela, on l’emmena ἃ Alexandrie (El-Iskandaryah) ou il soullrit de nom-
breux tourments. On läacha contre lui des serpents meurtriers, mais ils ne lui
firentaucun mal. L’un de ces monstres alla s’enrouler autour du cou du gou-
verneur quiimplora le saint jusqu’ä ce qu'il ordonnät au dragon de le laisser.
* Jules d’Aqfahas (Youlyos el-Aq/äsi) etait present : il demanda au saint de lui
faire connaitre sa vie et le nom de son pays. Quand le gouverneur fut fatigu6,
il ordonna de lui trancher la tete. Notre-Seigneur le Messie lui apparut, le
consola, le fortifia et lui promit que des guerisons considerables apparai-
traient la οὐ serait son corps et que quiconque implorerait le Seigneur en son
nom obtiendrait du secours. Puis le saint mourut martyr. Jules d’Aqlahas
transporta son corps avec ses serviteurs ἃ Naesi son pays : ensuite on lui
bätit des eglises: des miracles et des merveilles se manifesterent; son corps
est encore aujourd’hui dans la ville de Djemnouti; que son intercession 5011
avec nous! Amen.

En ce jour mourut notre pere Simeon (Simdoun), patriarche d’Alexandrie

RS5IEVS

IN

ee

* f

200.72.

678 SYNAXAIRE ARABE JACOBITE. 1220] |
a aLN ee N a a τ
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lag μον} Je za Kal SEN 2 sb ὦν let Ἀν}
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1. Haec duo verba desunt in A. — Δ. Α 15. —3. A iu. — 4.B dm. —5.A
ἢ
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1

Sysalı .

(El-Iskandaryah) (689-702). Il &tait des gens de l’Orient. Ses parents l’em-
menerent au couvent οὐ se trouve le corps de saint Severe (Sdowiros), ἃ l’ouest
d’Alexandrie : il y embrassa la vie monastique, apprit l’6eriture et retint
par eceur la plupart des livres de l’Eglise. Anbä Agathon (Ayhätou) ’ordonna
prötre, puis il fut dösigne pour le patriarcat par une indication divine..
Quand il devint chef, il remit l’administration du patriarcat ἃ son pere
spirituel et lui-meme se livra aux jeünes, aux prieres et ἃ la lecture. II ne
mangeait que du pain et du sel avec du cumin et des legumes, sans plus :_
sa conduite et sa devotion 6taient parfaites. Il soumit l’äme concupiscente ὃ
qui 6tait en Jui Al’äme intelligente et raisonnable. Dieu fit arriver par lui de |
grands miracles. Ainsi, une troupe de pretres d’Alexandrie le jalousaient;
ils s’entendirent avec une bande de magiciens qui lui preparerent des subs- |
tances meurtrieres et empoisonndes : ils les placerent dans une bouteille;
puis ils la lui remirent et [αἱ demand£rent d’en faire usage et de prier pour
eux. Il en prit apres avoir ollert le saint sacrifice et n’öprouva aucun mal. 115.
le firent une seconde et une troisicme fois, mais cela ne lui nuisit pas. Ils )
s’stonnerent de son salut. Ils trouverent des figues excellentes comme il |
n’en vient pas (Ὁ) et comme on n’en a pas vendu depuis. Les magieiens en pri-
rent, y mirent deux grains de poison mortel et ils'recommand£erent ἃ ces pretres |

de les lui faire manger avant d’olfrir le saint sacrifice, quand il ctait ἃ ὦ
jeun. En leur disant : « Quand il en aura mange, son cur se fendra. »

Ils vinrent perfidement [αἱ demander de manger de ces figues qu'ils lui
I

[1221] 24° ABIB (18 JUILLET). 679

Be ale ig 15 all Als yo Kl all Ko El τρθ οὶ Igel

y ι
ale> ale οὐ,» El ll ἂς Οἱ μἱ μὰ ΟἹ 5)» AV ale ΟΞ" οϑοεὶ
a2 u ld Sy be, AM (ὁ Ὁ 5 Le lan ὁ... ἐκ. au N
τὴ a EL Sl sah a θυ ες»
Er ee «ὖ οἷ ».ὶ ᾿ “> Je οἷν ale AN
νυ ge) αἴ x Οὐδ JE SEN ΟΥἹ as Ku) AS
Ε΄: Sol ip ui AS Jo ὦ > (ὦ ὁ ΟὟ 4] Ja Er
el αἷς ΤΟ] 05 ol Fre Ih Kl 3. 55 ὁ LS Sy
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1.B «δι. — 2. A 45. —3.A 2; Baddit 3 es. Δ Baddit „Sb ax.
—5.B ia).

montraient et lui en firent avaler deux contre sa volont6, car il ne voulait
pas rompre le jeüne avant d’avoir oflert le saint sacrilice. Quand il en eut
mang£, ses entrailles s’agiterent cette nuit-lä et il demeura souflrant quarante
jours. Il eut un songe qui [αἱ dit quelle &tait la cause de sa maladie, qui
avait agi contre lui et comment. Il arriva que le roi ‘Abd-el-"Aziz entra ἃ
Alexandrie : le Pöre sortit au-devant de lui pour le saluer. Le prince vit sur
son visage des traces de maladie; il interrogea ses seerötaires qui lui appri-
rent l’aventure. Alors il ordonna de brüler les prötres et les magiciens.
Notre Pere le patriarche se prosterna ἃ terre, pleura et lui demanda d’avoir
pitie d’eux. Le prince repliqua : « Il faut absolument les brüler. » — « Si tu les
brüles, je ne garderai pas le patriarcat. » ‘Abd-el- Aziz admira sa mansuc-
tude et sa misericorde, ordonna de relächer les prötres et de brüler les magi-
eiens, ce qui fut fait pres du Phare (El-Färous). Le τοὶ de cette &poque ἀνὰ
du respeet et. de la consideration pour ce Pöre; il lui ordonna de construire
des eglises et des couvents : on bätit deux monasteres pres de Ilalouän, au
sud de Misr. Dieu fit apparaitre par lui de grands miracles. Ainsi la rösur-
rection d’un pr&tre appele Mina apres sa mort par sa priere. Voici comme cela
arriva. Il l’avait pr&pose a l’administration des eglises et ἃ la garde de leurs
richesses, de leurs vases sacr6s et de leurs livres et lui recommandail continuel-

|
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lement de ne rien garder dans sa maison qui appartint aux eglises. Ce pretre
tomba malade subitement; sa langue s’attacha ἃ son gosier et il perdit
l’intelligence. Quand le patriarche l’apprit, il s’allligea et veilla toute la nuit,
demandant ἃ Dieu trös-haut de le ressusciter A cause des richesses des öglises.
Au milieu de la nuit, il apprit que le prötre etait pres de mourir. Il envoya-
un de ses disciples en lui ordonnant d’interroger la femme du prötre sur les
trösors des eglises. Quand le disciple approcha de la maison, ilentendit les eris
et les pleurs sur le prötre. Il entra et le trouva mort. * On l’avait revetu des“
vetements du sacerdoce et &tendu sur un lit : autour de lui etait une foule
considörable qui le pleurait. Il se pencha sur lui pour l’embrasser : le mort
« Dieu |
unique, Dieu de notre pere Simdon! » Ceux qui l’entouraient furent frappes- |
de terreur et s’enfuirent ἃ l’envi. Le disciple demanda : « Tu as de la force,
prötre. » — « Oui, par la priere de mon seigneur Abba Simeon, Dieu mia
rendula vie. » Lediseiple rappela les prötres ellray6setles rassura en leur disant

s’assit brusquement, ses mains s’attacherent ἃ sa gorge et il dit :

que le mort &tait gu6ri. Quand ils furent rentrös, celui-ei leur dit : « Sachez |
(’apres ma mort, on me fit comparaitre devant le siege du Messie; je vis les |
patriarches d’Alexandrie depuis Mare(Margos) jusqu’a Anbä Isaac (Isäak),debout |
devant lui. 115 me firent des reproches en me disant : Pourquoi as-tu cachdles |
Iresors des eglises A notre frere Simcon ἢ Notre-Seigneur le Messie dit alors =

123 25° ABIB (19 JUILERT). 081
π᾿ 1 dB a πύον de ab οὐ bel οδιζραι no,
ie ΟἹ οὐ il lit ey AS SL JE golel ιν Tania
el le wie ll ὦ Jg als Kl yy Las 1 eluel Yı clio

N la ?s Mo An (rad r Llass el s

hu

AR

een τα

Ἂ
---.

οὐ» la Al Le οὐδ᾽ Tri AN AS ζω δ] es δον Dad
a ui Yo Aa u Wil N IS > WI οἱ (οὐ

122 B ann Sen N ΒΒ, οὐδ 515... - 3. Ludoll addit commemoratlionem
ascensionis Henochü. — A. Deest in A. —5. A a. — 6. Haec tria verba desunt in

A.— 7 Baddit sl. —8.A 9A ὦ». A.

- Emmenez-le vers les tenebres exterieures. Comme on me trainait pour m’em-
_ mener, les patriarches se prosternörent devant lui et limplorerent en lui
disant : Seigneur, sois misericordieux pour lui cette fois-ci, car notre frere
Simson est debout A prier pour lui ἃ cause des richesses des eglises. Alors le
Seigneur agr6a leur priere et leur demanda et ordonna de me ramener (äla vie).
Puis il me dit : Je te laisse ἃ cause de ces hommes purs et de leur successeur.
Agisavee justice, sinon je te ferai revenir iei et je n’aceueillerai pas de demande
en ta faveur. Et voiei que je suis vivant. » Puis cet homme veeut, raconlant ce
miracle ἃ qui l’interrogeait. Ge pere demeura sept ans et demi, accom-
plissant des actes de devotion et d’adoration, pröchant et enseignant.
Puis il mourut en paix. (Jue sa priere soit avec nous! Amen.

VINGT-CIng DABIıB (49 juillet).
En ce jour mourut sainte Thecle (Taklah) Vapötre : elle vivait au temps de
l’apötre Paul (Baoulos). Il arriva que celui-ci, apres son döpart d’Antioche
(Antäkyah), vint ἃ Teonium (Igoumyah). Il y avait la un fidele nomme Sifärous

1. Ludolf ajoute la eommemoration de l’ascension d’Henoch.

m

;
l

- - χα.

ΕΟ τὰν ὦ RE τς τον αἱ κυ κοι λυ δος τον

ἈΠΕ ΘΘΉ Γὸς

261 γος

682 SYNAXAIRE ARABE JACOBITE. [1224]

A SE Je Min Je wall ale ud Gb ὦν walls UK el il νὰ ἧ
el πὴ ὁ 5 us 8 "3 st „Panda a Le Ju Due
σων May! glei ραν Pay ul El se δὲ οἱ al 15 ὡς Wu
ee N de ἡ (ὦ
Lad Le ἀπ τοι „bo gli ale An ε" ala ale Se As γΞρεθο Σγρεζυββ
lag οἰδ Les Iylb les as ae 2 gl Bla N τοῖν μι wei
a a ee Me N dar le ae I ae
IS {μὶ My na le I zul GLEN] u ol oY dl ii
Je cds ll nl de a Bals 1Σ ale Yyo us μι ΜΠ μεθ

B 8. — 2. Haec verba ab z\N, desunt inB. —3.B una — 4A }.»]. 3 )
usb. — 6. B url. — 7. Pro his verbis ab οὐξ B habet ana); ars Ju
—8.A IN. — 9. A addit >2w. — 10. Alyayal,.— 11. Bimssäll sin λᾶς, ZB

12. B addit > „ng. -— 13. B 8), 2 x

-
Χ

qui l’emmena dans sa maison. Une foule eonsiderable se r&unit autour de lui
pour entendre son enseignement. Quand la vierge Theele l’eut appris, ἢ elle
monta par une fenetre pour 6couter ses instructions et resta en cet &tat,
pendant trois jours et trois nuits, silencieuse, sans boire ni manger. Les
paroles de l’apötre penstrerent au fond de son cur. Son pere et ses esclaves |
s’allligörent, lui demand£erent de renoncer ἃ son projet de suivre Paul. Le pre-
mier se rencontra avec Dimäs et Hermogene (Armoudjänis) et se plaignit äeux
de la conduite de sa fille : ils ’amenerent ἃ demander contre Paul l’aide du |
gouverneur. Gelui-ci fit venir l’apötre, s’informa de lui et de son enseigne- N ᾿
ment οὐ ne trouva aucun grief contre lui. Il ordonna de l’emprisonner. Quant |
ἃ la sainte, elle enleva ses parures, vint trouver Paul en prison et tomba
ἃ ses pieds. Lorsqu’on la rechercha et qu’on ne la trouva pas, on sut quelle
6lait aupres de l’apötre. Le gouverneur ordonna de la brüler. Sa mere criait :
« Brülez-la pour que toutes les autres femmes s’instruisent par son exemple, »
car un grand nombre de femmes nobles eroyaient A la parole de Paul. On h
la fit sortir en compagnie de sa mere; son esprit et ses regards 6taient pres |
de Vapötre; elle le vit prier et s’slever vers le ciel. Elle fit le signe de la croix

35° ABIB (19 JUILLET). 683

ee Mess εὐ U Era zul as un las
Ey a5 a Sell ol ll, Sl N am en ὁ οὐ οὐ οὐκ ὁ
gl ol 9 ὍΛ αὐ. ai, ale bil LI ὁ Al οὔ
al Im οὐ» ὁ ὅλου lea ale A mp AM ὧς SS
E πῇ en Es ᾿ > Lalsss τ = Er il ar A: Lab οὐ

2 Ξ
μ er ἴω. (5A Be „Bi.
ἢ
a ᾿Ξ τοῦ 6232.57 al . ES 16: 2 4.89
᾿ 1. Haec duo verba desunt nA. — 2. A Zu — 3. A rursus habet all we 23

el, =) “ ze opus 92. —4.B 5 — ὅ. Β addit δα: — 6. Deest in B.
— 7. Deest in A. — 8. Haec commemoratio deest in Assemani.

sur tout son corps et son visage et se jeta dans le feu qui ne lui fit aucun
mal. Elle se leva et vint trouver Paul ἃ l’endroit ou il etait cache. Elle alla
ἃ Antioche. Un des patrices la vit et voulut l’öpouser, car elle etait belle
parmi les femmes. Elle le traina en longueur et l'injuria. Il se plaignit d’elle
au gouveraeur de la ville, qui ordonna de la jeter aux betes föroces. Elle
demeura au milieu d’elles pendant deux jours; ces animaux lui lechaient les
pieds. Puis on l’attacha entre deux taureaux et on l’entraina dans les rues de
la ville. Elle n’&prouva aucun mal; alors on la relächa. Elle alla trouver Paul
qui la consola et la fortifia et lui ordonna d’aller annoncer la ἴοι dans le
Messie. Elle allaä lconium (Qounyah) et annonca le Messie. Ensuite elle alla
dans son pays et converlit son pere et sa mere ἡ ἃ la religion du Christ
puis elle mourut en paix et regut la couronne des confesseurs et des predi-
cateurs; on dit qu’aujourd’hui encore son corps est ἃ Sindjär ἃ El-Habs (Ὁ)
Que sa priere soit avec nous! Amen.

' En ce meme jour a lieu la commemoration de la consceration de l’eglise
de saint Mercure (Margouryous) : que son intercession soit avec nous!
Amen.

1. Cette comm&moralion manque dans Assemani.

re

E26 Ve

LEN.

f
’
1
'
Ὶ
g

ur en Mh ten u re ee

084 SYNAXAIRE ARABE JACOBITE. Fu [1226]

oe sel BUS? al u Le 08 a ἢ Οἱ al ya La a,

a ine SUCH al ἀεὶ ὁ hs dl JB Sans a Nee
il geadl Tl; las al DALCY I gs > se ee
u Ce es le 1S Ulie ade N Je Man du JH 8}
gl Wal al aid a 05} ὁ ᾧ el ἀρ Wal Ὁ
za ἐδ Any ala 9. Ash oo oil & 10h Us Be) BACH N

gl Va eis Soleil EI Ib; ὡἱ
3 5 οὐδ 5 uns εἰ τὸ οὐδ λα ὅς τς

1. Haec commemoratio deest in Ludolf οἱ Assemani. — 2. A ἴω. — 3. A 6%
4. Β 1516. —5. Bao. — 6. Haec verba ab = desunt in B. — 7. B ss.
8. Deest in A.— 9. B 1x 9. — 10. B usb,

' Ce möme jour eut lieu le martyre de saint Antonin (Andounya)*. C’etait
un jeune homme des gens de Banä. Ses parents, des principaux de la ville,
ötaient eroyants, vertueux et misericordieux. Le saint vint ἃ Antinoe (Ansind)
et confessa le Messie devant le gouverneur. Gelui-ei ordonna de le percer
de flöches, mais il n’&prouva aucun mal. Il le fit enchainer et l’envoyaä
Alexandrie (El-Iskandaryah) en compagnie de saint Epimakhos (Abimäkhous)
et de deux autres martyrs. Le gouverneur de cette ville fit emprisonner les
trois martyrs et suspendre saint Antonin la tete en bas jusqu’ä ce que sche
sang coula sur laterre. Puis le gouverneur lui fit subir de nombreux tourments.
Quand il fut fatigus, il lenvoya au gouverneur de Peluse (El-Faramd), ou 1}
retrouva saint Menas (Mind), ce qui lui causa une grande joie. Le gouverneur
de Pöluse lui infligea aussi diverses sortes de tortures avec des peignes de

tyre. Que son intercession soit avec nous! Amen.
En ce jour eut lieu aussi le martyre de saint Abou Ishaq. Il etait des
xens de Chemamä et gardien d’un verger. Il &tait vertueux, paisible, devot;

1. Cette comme&moration manque dans Ludolf et Assemani. — 2. Malan Andokia,
4
Eudoxia! — 3. Cette commömoration manque dans Ludolf, Assemani οἱ Mai.

25° ABIB (19 JUILLET). 685
2 I Sy ip on a de > a Ya ld ILL lan, Wells
ld ea As lu ll slänal win
(59. > is Ey PEN Shde χαρ ἜΝ la ον. οἷ! οἱ
Nee NN Ne καρ οἷ en
Ben les el; An) wo, rl Gulls ΠΕΣ ὌΝ rl vis
τες Ziel au Io, ἰδ su ish κὰν lons dal Tale Sl AI I N
τονε. Cl
Ds sn (οὐ Ws Sal ya ai ia LU ac za lol a5,6

Ally sl Anl Lay ni halb ei ρῶν ne ll Al ἰῷ
Ey Wr er Ile er m "gaol las ab Ich

MAL. 2. Deestin A. — 3.B τ) u. — Βα; A τεῦ
[€ ΓΞ © [0] 7,59 IX
—5.B so. — 6. Haec commemoratio deest in Ludolf, Assemani et Mai. — 7. A
Sal. — 8. Deest in A.

il ne mangeait pas de viande et ne buvait pas de vin, mais il jeunait tous
les deux jours et ne se nourrissait que de legumes. Il consacrait aux pauvres
le superflu de son salaire. Le Seigneur lui apparut en songe, lui dit
d’aller trouver le gouverneur et de confesser son nom et lui promit de grandes
recompenses et des couronnes. Il s’en r&jouit beaucoup, alla partager ce
qu'il avait, demanda ἃ Dieu son aide, alla trouver le gouverneur et confessa
le nom du Messie. Le gouverneur le tortura en le brülant, * [αἰ coupant
les membres, le suspendant et le broyant; le Seigneur le fortifia. Apres cela,
on lui coupa la tete avec le tranchant de l’öpee et il recut la couronne du
martyre. Les gens de Chemamä son pays vinrent prendre son corps; par lui
| apparurent de grandes guerisons et des miracles considerables. Que son
| intercession soit avee nous! Amen.

' En ce jour aussi fut martyrisde sainte Hilaria (Liäriä). Elle &tait des gens
de Demeliänä qui est proche de Damirah, fille de parents fideles, vertueux et
compatissants : elle ötait pure d’äme et de corps, et pratiquait continuellement
le jeüne et la priere. Quand elle eut atteint läge de onze ans, Notre-Seigneur
le Messie lui apparut tandis qu'elle etait assise As’occuper de son ouvrage et

1. Cette commemoration manque dans Ludolf, Assemani et Mai
PATR. OR. — T. XVII. — F. 3. 47

2269728

2 2B2U0%

De En En

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το ara ae Sr σόσν "ὸ

δ τον ον

080 SYNAXAIRE ARABE JACOBITE. 11228]
Sy 3,2 ala Ile ul lad Id Ey Pk, DU LE udn πῶς ΟΕ
Say Bär Vin ἕῳ». I οὔ. Ps All Je WU das aus τα
et a m a ee ΕΝ
od με Ins Ulead IE ὡς ον als le Bl, Is τοδὶ
Als u al as Bl ἡ u u θυ EL zul il ὁ 9.
ai Ks al ls, Ay lang üb de Li 5 Ss δ ὧν
LE 1,5 4 10.4 > 2 dal 9 ul N El Fall, cl
εἰ 05. U ls a el τ» Πρ
τοί} A es ταῖς Es any Lie äh A ee a

Gel u Mo

Zn

Es — 5. Haeec tria

1. A ᾿ς 6}... — 2. B Koll). — 3. Β.5Ὲ τ 4. B addit

verba desunt in A. — 6b. ἃ Map. — ASS). —8. B addit SR — GR Je: -
10. Β τ — 11. A 15. — 12. Deest.iun B. — 13: Ῥ γῶν

il &tait dans une lumiere &clatante. L’ange du Seigneur, Raphaöl (Rafayıl), se
montra ἃ elle et lui dit : « Pourquoi restes-tu assise alors que la lutte est la,
et que les couronnes sont pr&pardes. » Elle se leva, distribua sa fortune aux
malheureux et aux pauvres, et alla a Touah et de la a Sousnah. Elle trouva
le gouverneur et confessa devant lui le Messie. Le Seigneur avait apparu au
saint Anbä Chenousi et l’avait inform& de cette sainte. A sa vue, il ressentit
dela joie, la consola et fortifia son coaur. Le gouverneur lui fit subir de violentes
tortures; on döchira sa chair avec des peignes, on enfonca dans ses oreilles
des elous brülants; puis il lattacha avec sept mille six cents martyrs, les
emmena avec lui et partit. Tandis qu'ils etaient dans le bateau, un eroco-
dile se preeipita sur l’enfant unique d’une femme et l’enleva. La mere se mit
a pleurer. La sainte, touchde de compassion, implora le Messie qui ordonna
au crocodile de laisser l’enfant qui &tait en vie et n’avait &prouve aucun mal.
Quand on arriva ἃ Touah, le gouverneur fit jeter la sainte dans un bücher:
on I’y lanca, mais elle ne ressentit aucun dommage. Puis on lui coupa les
membres, on les jeta dans le feu; on lui arracha les ongles, on lui coupa la
langue; on eloua ἃ ses pieds des sandales de fer et on la placa sur un siege de
[or sous lequel on alluma du feu. Apres cela, on lui trancha la tete et elle regut
la couronne du martyre. (Jue sa priere soit avec nous! Amen,

1229] 25° ABIB (19 JUILLET). 687
een US a al!
δ) ll as ugs ὁ (ὐπὸ θα ὕω ας As Yyay "
I 5 bl Jule ὡς = ὧς li pl ie Ja
Be SE τον NS 3 5 La dl a Lass
eis N U Bel τ N Nylon U Lan Sl al LE τι.
Lie ae has US A a il οἷν 5 lebe Lie
ὠ Im
öl I ν᾽ 05 Sl al ya οὐδ Ka Sl ill ya La any?
ΕἸ τὸ ἘΞ 5 MI 3 Lab sans 1a) SAME Iyaes Logalll 3 οὐδ᾽ An
ml > ὑόν 38 ὦ» 1,559 er ee Ad ὦ EA Ῥίον: κα

OBER RN]

1. Haec commemoratio deest in Assemanıi et Ludolf. — 2. B a) — 3. Bı\r.
—4.B1,5.—5. B Ne —6. B 31). — 7. B addit ἐγ. 3} =, S Ne
- 9. Haec ἤν ἘΣ ΤΣ ΜΕΝ deest in Assemani et — INA I»

'En ce jour, sainte Thecle (Taklah) et sainte Moudji” souffrirent le
martyre. Elles etaient de Qaraqas, dans la Bahirah, pres d’Alexandrie (El-
Iskandaryah), * et y etaient elevces par une maitresse. Il arriva que, tandis
qu’elles passaient pres de la mer, elles virent le gouverneur qui torturait les
chretiens. Elles s’&tonnörent de sa duretö de c&ur et de leur constance. Le
Seigneur leur apparut, leur montra la gloire des saints et les excita. Elles
s’embarquerent pour Alexandrie. Notre-Dame et Blisabeth (Alisäbät) leur appa-
rurent, pareilles ἃ deux femmes qui pleuraient avec elles. En arrivant ἃ la
ville, elles confesserent le Christ devant te gouverneur. Il leur fit subir de
grandes tortures, puis fit trancher la tete de sainte Moudji et envoya Thecle
ἃ Damtou oü elle fut martyris6e. (ue leur priere soit avee nous! Amen.

°En ce jour aussi mourut martyr saint Abkirgoun (Abkirdjoun)', des gens
d’El-Banouän. D’abord il etait voleur et ἃ lui se reunirent deux jeunes gens
pour voler. Ils allörent ἃ la cellule d'un moine et le trouverent veillant en
priant; ils attendirent qu’il eüt termine sa Bu et qu'il se füt couche, mais
il ne s’endormit pas du tout. Leurs caurs s’ouvrirent et ils furent allliges,
et, lorsque au matin le vieillard sortit vers eux, ils tomberent ἃ ses pieds en se

1. Cette comm&moration manque dans Ludolf et Assemani. — 2. Malan Phange. —
3. Cette comm&moration manque dans Ludolf et Assemani. — A. Malan Adkerad

Jsan, Carazun.

fe

“126220

26255

=

εἴ

263. 1°.

.le reconnut, et, de peur, tomba ἃ terre; ses eris furent interrompus * et elle |

688 SYNANXAIRE ARABE JACOBITE. [1280]
ia ἀρ gl ae an ige ya u si νυ Σὸ ἘΔ
Im, a Ὁ οἱ τρῶν gl ad LE Sl SS Polls dran ul
gs ὯΔ de δον" sea Pl gi Eu an ὁδ WE u el Jet
us Geb AN Τρώων an N re ll
ὁ Na FE Sol,> Ay ad Lin ὡς Llis eis ud
N ul A δ) καὶ sole Edi All eis I Bl Le sa
N N Ne N ee ὡς τὸ
Ga ie ὁ» ὁ) En οἱ μὐν u! ee αῖτων
ΑἹ el li" lalcs sh abi > u Male be sus ,5. ὦ
5 BJ Ja αἷς IE on a DE Mon au τ Ξε τυ

B addit 5 (8535: -- 2.Β u! So aus. 23, ΒΒ απ 3.28
les u Ars 5 Abe oe lee stolz

. uU
IT ARE 70. .8 Solan. -- 41. A “ὦ RS] τς — 12. A - Zus 6

FR (OP, Oo e Se
a. — 13. A addit δα Ὁ — 14. „.deest in A. —15. Deest in A.

ee ΗΝ Are

29:

prosternant, jeterent leurs ep6es et se firent moines aupres de lui. Ce saint
s’appliqua ἃ des devotions spirituelles et corporelles. Le vieillard prophetisa
ἃ son sujet et Jui annonca que certainement il souflrirait le martyre au nom
du Messie. Six ans apres, Satan recommenga la pers&cution contre l’Eglise,
Le saint prit conge de son pere spirituel, recut sa benedietion et alla a Nigiou
(Niqyous), ouil trouva Maximien (Maksimyänous) l’empereur et confessa le Messie
devant lui. Il eprouva de grandes tortures : on dechira sa chair avec des
peignes et on frotta ses blessures. Puis l’empereur l’emmena ἃ Alexandrier
(El-Iskandaryah) et le suspendit cing fois ἃ un mät; les cordes se rompirent.
On le mit ensuite dans une outre de cuir et on le jeta dans la mer. Lange
du Seigneur le tira de l’eau et lui ordonna d’aller ἃ Djemnouti (Samanoud).
Il partit et, arrive ἃ El-Banouän, il questionna les gens sur Abkirgoun, car
ils ne le reconnaissaient pas. On lui dit : « ΠῚ y alongtemps qu’il est parti et |
nous n’en avons plus de nouvelles. » Mais une jeune fille distingua ses traits, |

dit aux gens : «C'est Abkirgoun. » Ils se pr&eipiterent vers lui et regurent sa
benedivtion. Si quelqu’un avait une maladie, il limplorait; le saint priait sur

1231] 25° ABIB (19 JUILLET). 689

Οἱ ΑἹ Sie Ss Je u ὦ I Na > Also ai zul
Er ll ae Sr call, aid zahl Sl Je es 1,19 Us any il ὦ» ὦ οἱ

ne ὁ οὖ ὦ a le αι: 3.5 3), Sr
nn U ai re Dal nel Tal 3510 Sl Eli ll τὸ
pre οἱ οἰ) “ Ha is ἰδ] SALLY N al ὦ... es 6
Lac Im u he Ws nd I, Tall As a
seylg Alla solo u al azay alas Al ud al 0 zb u, οὐ οἱ he
ih N A θα aylar an I US al φάτο ὁπό οἱ
> ee el N N τὶ AS Jg Solo

1. Deest in A. — 2. A Sole, B addit Uls*. Br add Sn ἢ οὐδὲ.

πότ 6.- ἰς — ὁ. A — Τα yabssb. — 8. Β 5}».

Air
da.
[7 -

!

᾿

de 1Ἴμ|116. l’en frottait et le malade gu6rissait. Il alla ensuite ἃ Djemnouti et
dit A un soldat : « Je suis chrötien, attache-moi et traine-moi dans la ville. »
Il le fit et lorsqu’ils furent en presence du gouverneur, celui-ei le fit suspendre
la töte en bas A un arbre pendant dix jours, au point que son sang coula
en abondance de son nez et de sa bouche. Il adressa une priere contre la fille
du gouverneur et elle mourut. Elle resta morte et enterree pendant dix-huit
jours. On l’implora ; il pria le Messie qui la ressuseita et elle raconta ce qu’elle
avait vu en enfer. Le gouverneur Juste (Youstos) et sa femme erurent au Messie
ainsi que ses soldats : ils souflrirent le martyre, au nombre de cent trente-
eing. Puis le saint fut envoy& ἃ Alexandrie ou il fut torture, ensuite ἃ Djem-
nouti ou on le frappa avec des massues et on brisa son dos. Quand on en fut
fatigu6, on le fit partir pour Alexandrie. Lorsqu'il arriva ἃ la colline de Bar-
moudah, Notre-Seigneur le Messie lui apparut, le consola, lui apprit que
sa lutte finirait la, et lui promit que quiconque implorerait du secours en
son nom recevrait tout ce qu’il demanderait. Le gouverneur ordonna de lui
trancher la tete; sa lutte fut terminde et il recut la couronne de vie. L’ange
du Seigneur apparut ἃ un prötre des gens de Manouf et lui ordonna de le

Br ῥινῶν

en hg

. 263 v°.

690 SYNAXAIRE ARABE JACOBITE. [1232]
5 > bey Sl ὁ IS ἃ au lbs) al si ΣΙ: ra ἢ
I al ir ads

ul cr Ss ee

3 Zell Sl a αἱ ee ee AN STE
"ya Igosı) PAS ler SE ΑἹ Al as a2 gl a el εν
ln " ae al El ae aan solo ame AS LE ya dal Fr
el! ae I eo
ins hy Aaog3 geen par, aN all ES τ...
1% ganlı Al sl Aus ws u! Alan Luy mans ala) zu 9

ΒΞ Β BES aut 30. — 3. Mic addit Amelineau commemorationem

: ΕΞ
δ. Dumadii, et Malan consecrationem ecclesiae S. Mercuriü. — 4. Deest in A. —
5. Haec tria verba desunt in A. — 6. Bl „Ba yes — 7. Deest in B. — 8. B adadit

les. — 9. Haec tria verba desunt in A. — 10. A addit ya οἷ Say. — 11. A

lypasl.— 12. BEN, — 13. A Δα».

prendre. Quand la persceution fut finie, on [πα] bätit une eglise ἃ El-Banouan
et on y placa son corps. (Jue sa priere soit avee nous! Amen'.

VINGT-SIx D’aBın (20 juillet).

En ce jour mourut dans une belle vieillesse le juste, le vertueux Joseph
(Yousof) le charpentier qui merita d’etre appel& le pere charnel du Messie.
L'Evangile tömoigne qu’il &tait juste; c'est pourquoi on lui confia la garde de
Notre-Dame la Vierge Marie (Maryam). Lorsqu'il eut termine sa lutte, sa

63 ve. peine et sa fatigue avec Notre-Dame et Notre-Seigneur en les emmenant * de

Bethlöem (Bait Laham) dans la terre d’Egypte (Misr) et les souffrances qu’il
öprouva de la part des Juils (El-Yahoud) et lorsque arriva le moment de passer
de ce monde dans le monde de vie, il fit venir ses quatre fils, Juste (Youstos),
Juda (Yahouda), Yousäb et Jacques (Ya'goub) et ses trois filles; il leur fit ses
rccommandations et ses adieux, etendit la main et rendit l’äme. La duree

1. Amelineau ajoute ici la comme&moration de saint Domadious et Malan celle de la
cons£cration de l’Eglise de saint Mercure.

[4233] 26° ABIB (20 JUILLET). 091
De u dein ig Il en ἢ ὑφ 52} ὁἱ οἱ Ὧν 29
σἱα τὰ el in u AN 5 | u EP AU lie
al on EG en u) ul, ἱν Yolsu> Je ale er τ
ol ὦ Mo | u te ἦς Sl
Bull de, Te AL I σὰ» οὗ πὶ lal as?

ὁ Δ EN ὁ» dr in re ee Aler ὁ:
FAR] BECH) a „lo 1255 ee) οἷς 2 U ygmgayk Us eb)
le ee il ia JE als A me u ὃν ls IV dl
2 dgl Ma ab ln a ee el le)

HA a. —2.A in. —3. Bil. — 4. Baddit ὅλο. — δ. Haec commemoratio
deest in Ludolf. — 6. Ad. — 7. B L, uud Na. — 8. A addit bl. —
9. ale, um! desunt in A. — 10. B wer. — 11. Maec verba ab 3; desunt in B.
— 12. B a2.

totale de sa vie fut de cent onze ans, et jusqu’ä son mariage, de quarante ans;
Il fut marie einquante-deux ans et veuf dix-neuf ans, trois ans avant lincarna-
tion du Messie. Notre-Seigneur dtait pres de lut au moment de sa mort, il [πὰ]
ferma les yeux, pleura sur lui et donna ἃ son corps le privilege de ne pas se
corrompre et ἃ ses os celui de ne pas se gäter. On le placa dans le tombeau de
son pere Jacques (Ya'goub), seize ans aprös l’incarnation du Messie. Que sa
priere soit avec nous! Amen.

' En ce jour aussi mourut notre saint pere Timothee (Timätäous),
patriarche d’Alexandrie (El-Iskandaryah) (380-385). Il garda avec le plus
‚grand soin le troupeau du Messie et le defendit contre les loups d’Arius
(Aryous), Maesdonius (Magdounyous) et Sabellius (Sabellyous). La sixiöme
annde de son patriarcat, le grand Theodose (Täoudousyous) rögna sur les
chretiens. Cette me&me annde eut lieu ἃ Constantinople (El-Qostantinyah) le
saint concile des 150 peres contre Macedonius qui niait !’Esprit-Saint. Ce pere
prösida le coneile parce que Damase (Däminyous), pape de Rome (Roumyahı),
n’y assista pas, ou plutöt il fut son representant. Le saint engagea des con-
troverses avec Mac&donius, Sabellius et Apollinaire (Aboulinaris), les vain-
quit et triompha de leurs arguments. Le r6eit de leur infidelitö et des contro-
verses de ce saint se trouve au premier jour d’amchir, au jour de la r&union

1. Cette commemoration manque dans Ludolf.

002 SYNANAIRE ARABE JACOBITE.

Wels La ah al ὁ il Me ls ee κων
3% Wal > ur ὦ ρὼ \.$ 213 © & δε Wal,

ern. gl Je il pol it ὁ» in Je 2" üb ale nei el
el lan IA Mr es Hi “

er a a il la τ ae
Ude ads cl zul bel Je sl I eis ill ln ὦ bs An

u a Ib zutun un G bye a) Inn ziel „al Les
la sg sl, δίς | A νἀ ἃ ας δ N sl F WERE)

1. B xeläx. — 2. Hic ponit Ludolf commemorationem Joseph justi fill Jacob Israel.
— 3. Deest in A. — ı. A x». — 5. Haec tria verba desunt in A. — 6. B bi
i
18 ᾿
Α Br .

du coneile. Ce saint s’occupa des 6glises de son temps avec le plus grand

᾿ soin; il en bätit un certain nombre ἃ Alexandrie et en dehors, en repara eten

ΙΞ rötablit une grande quantite. Il construisit des monuments funebres pour

j inhumer les etrangers. Il faisait de fr&quents enseignements et &tait eloquent

"1.264 αὐ. dans sa science et son langage. * I] refuta de nombreux heretiques ariens,
resta sur le siege patriarchal pendant neuf ans et une fraction, puis il mourut
en paix. Que sa priere soit avec nous! Amen.

VINGT-SEPT n’aBıB (24 juillet). z

| En ce jour le saint Abämoun ? de Ternout ° subit le martyre. Il &tait dans
la Haute-Egypte (Es-Sa'id) et vit comment on traitait les saints. Il alla trouver
N Arien (Aryanous), gouverneur d’Antinoe (Ansind) et confessa le Messie. Il βοαῖς.
| [rit de grands tourments par les coups et la suspension; on d&chira sa chair“
[ avec des peignes, puis on lui enfonca dans le corps de longs clous; Notre-_
Seigneur le Messie le fortifiait et le gu6rissait. Ensuite, on l’envoya ἃ Alexan-
| drie (El-Iskandaryah). Le Messie lui apparut, le gu6rit et le fortifia : la, il
souflrit de grands tourments. Beaucoup subirent le martyre ἃ cause de lui,

I. Ludolf place iei la commemoration de Joseph le Juste, fils de Jacob Israäl. —
2. Malan abba Mun. — 3. Malan Maruth.

[4235] 28° ABIB (22 JUILLET). 693
et ag δ N el Ask her elde in del a 15 I 15
BL a, 2 N es Wale οἱ A ud eich ale
Gel Im ao ai, u, la seläel 55 αἷς οἱ Δα
gel im «οὰ μὰ gl dl 5 ας 5] ap?

le ὁλ σελ ΟἿ ὅρον

ἰώ τὸ el AM us da Al an Lil as Pol Δα ὁ

ὦ tale οἷν ss D,a> Es uA>s dus a) SE ἀρ Tan
9 οὐ Se ὦ ale I Al Li el οἷν» ἂν Na οϑαῦ
3 μα gg gli ΟΝ ae le VAN οὐ ὅδ Sala ἡ

Moda 53 Mb. — 3. Haec commemoratio deest in ludolf et Assemani;
Ludolf addit commemorationem visionis Ezechiel. — h. Deest in A. — 5. Deest in B.
— 6. Haec tria verba desunt in A.— 7. Β =. — 8.B Ib».

ER 7

entre autres une vierge du nom de Theophila (Täoubilä). Elle alla trouver le
gouverneur, linjuria ainsi que ses idoles et confessa le Messie. Il ordonna de
la jeter dans le feu; le Seigneur la delivra; on lui trancha la tete. Quant au
saint, apr&s l’avoir tortur& et coupe les membres, il [Ὁ decapite. (Jue sa priere
soit avee nous! Amen.

"En ce jour eut lieu la conseeration de l’öglise de saint Abou Bifäm *. Que
son intercession soit avec nous! Amen’.

VINGT-HUIT D’ABIıB (22 juillet).

En ce jour mourut sainte Marie-Magdeleine (Maryam el-Madjdalyah). Elle
suivit Notre-Seigneur le Messie qui expulsa d’elle sept d&mons. Elle fut
parmı ses disciples, le servant ainsi qu’eux; elle etait presente au moment de
la Passion, du erucifiement, de la mort et de l’ensevelissement. Elle vint de
bonne heure au tombeau et vit la pierre renversde et l’ange assis auprös,
Comme elle avait peur, elle et Marie, la mere du Sauveur, il leur dit : « Ne
craignez pas; je sais que vous cherchez Jesus le erucifig; il est ressuseite. »

1. Cette commdmoration manque dans Ludolf et Assemani. — 2. Malan Abu Pham.
— 3. Ludolf ajoute la commemoration de la vision d’Ezechiel.

=

77 SYNANAIRE ARABE JACOBITE, [1236]
eb οὐ Mel οἱ ee a ee ὦ ἐδ,
ἜΤ, 264 v°, gro Au ms ΞΡ „JE me D Pla 2 La KA! DS, sol al er
Be Bl u) A Idee la Adel ds Δ μὰ ον
δ᾽ "el gie Kon ὁ ah ben ee) “ΟΕ
ὍΝ μα μον EL Man, al Sl I οὐρα As Say Aal)
Al du Gi ES A a a 6ᾷ΄τ΄͵

4

ὁ ὠς
ὑπ or Soziale μήτι :

SE AS Joe lag, ae as οἱ σώαν LI We ρα, el ia 8
N Na de Tl al A dl, Luca
1. Ale. — 2. }ö, 15} desunt in A. — 8. CH. Joel ı1, 28. --- ἅ. Β Iöl. --- 5. Β΄

ἀν Ὁ Meest in N | cr deest in A. - 8. Haec commemoratio
deest in A, Malan, Ludolf, Assemani.

# C'est ἃ elle qu’apparut le Sauveur et il lui dit: « Va annoncer ἃ mes fröres que
‘ 5 ö ᾿ :
ἘΠ Je remonterai vers mon Pere et le leur, vers mon Dieu et le leur. » Elle alla

a A "1.204 γὴν annoncer aux disciples la rösurreetion * et se glorifia d’avoir vu le Seigneur
j avant eux. Apres l’Ascension, elle resta au service des disciples. Les gräces
de l’Esprit-Saint se röpandirent sur eux selon la prophetie de Joel (Youyil) :
« Vos fils et vos filles prophetiseront ; je repandrai abondamment mon esprit sur
mes servileurs el mes servantes '.» Elle annonca l’Evangile avec les disciples
et ramena beaucoup de femmes ἃ la foi au Messie; on l’6tablit diaconesse pour
instruire les femmes et les baptiser. Elle eprouva de la part des Juils (EI-
Yahoud) des aflronts, des coups et de nombreuses humiliations. Puis elle mou-
ΠῚ au service des diseiples. Que sa priere soit avec nous! Amen.
1
|

VINGT-NEUF D’ABıB (23 juillet).

“En ee jour, il convient, ὁ fideles, que nous eelebrions une fete spirituelle
a cause de la commemoration du saint Evangile, de la naissance virginale et
de la glorieuse rösurreetion de Notre-Seigneur Jesus (Yasou‘) le Messie, gloire
alui eternellement! Amen.

1. Joel, ı1, 28. — 2. Cette comm&emoration manque dans A, Ludolf, Assemani, Malan.

1337) 29° ABIB (23 JUILLET). 695
los δ᾽ ὁ» ui da! ed) ΣΙ El as Οἱ is al a!
> Ka ale ὦ as Pe ὁ ὦ N μὲ: Sebi au
3 lan aoläs ey a ce du
op Gi) bs Öle y Ὁ5 We IE ia Bis ed ya dal αὐ ἢ
a U EU u m nl ae al Το γιό I Us U
κα ρον AN I Ale pen bias ΤΡ del al LE ud a ὁ
I Aa al add sy N el ae Se προ
ϑϑν ὦ» ον τ οἱ ϑὼ μελοο EB re Eee ee age euer
ποτέ τ. al μῶν θῶ, EU der de ἦν
τ ee im ao ὁ ans a ol as
1. Haec commemoralio deest in Assemani. — 2. Ba\. — 3. Deest in B. — 4. Haec
Eommemoratio dest in Ludolf. — 5. Deest in B. — 8.-ὄ Βὶ ἴον). --- 7. A ya=>. —

8. Deest inB — 9. A ann. — 10. A addit Sl. — 11. A a3. — 12. B addit
gr! ze! „ee,

ΕΠ] nous faut aussi eelebrer en ce jour la translation du corps du saint
apötre Thaddee (Tadäous), de la terre de Syrie (Souryä) dans la ville de Cons-
tantinople (EI-Qostantinyah) : le roi ami de Dieu, Constantin (Qostantin), le fit
transporter et bätit sur [πὶ une belle öglise qu'il consacra ἃ pareil jour. Que
son intercession soit avec nous! Amen.

?En ce jour mourut saint Quarchenoufah’ ; il etait savant, pieux, scrupu-
leux. On le demanda pour l’&piscopat; il s’enfuit; quand il arriva ἃ Kalımoun,
il passa la nuit chez deux freres chrötiens qui aimaient Dieu. L’ange du Sei-
gneur lui apparut et lui ordonna de confesser le Messie. Quand il s’eveilla, il
en informa les deux fröres. Ils furent d’aceord pour aller trouver le gouver-
neur et confesser le nom du Messie. Il leur fit subir de nombreux chätiments
et lesjeta en prison. Puis il les amena ἃ Sanhour et les tortura lui aussi :
lange du Seigneur leur apparaissait et les fortifiait. Puis il les amena ἃ SA et
les tourmenta la encore. Ensuite il rassembla beaucoup de confesseurs et leur
lutun &dit del’empereur pour l’adoration des idoles. Le saint Ouarchenoulah
s’elanga, saisit l’ödit et le dechira. Le gouverneur irrit ordonna d’allumer le
four et de l’y jeter. Que sa priere soit avec nous! Amen.

1. Cette comm&moration manque dans Assemani. — 2. Cette comm&moration manque
dans Ludolf. — 3. Malan Warshufa.

χε ἃ

696 SYNAXAIRE ARABE JACOBITE. [1238]

Pd el ee To

rare" (3). οὐιοθ λδ!» ΤΩ «καὶ ei NR
Ley, Bl Wi el al a ale χοῦν Se 156 sc

Sl le alles! zadl Zu LI RL se das ee el Rn

1225 sen Ja Je Ἰμλῶ 7 pi EU zb Idoss N ᾿

A N Ne Man ill δός, Je mil ar
pl 2 ey! la Je VI alE dr οὐ eV ill Suuh

Wh lie KL Al air Ile eb Lay LS > Lay

2 ee

5

1. A a. — 2. Deest in B. — 3. Haec commemoratio deest in Ludolf. —
ἊΣ

4. Haec tria verba desunt inA.—5.B ss ᾿ ὡ». —6.A: u, ‚st ee 2k Bun

ΞΞ 9. Ay, IP. — 9. Ada. — 10. ἜΣ in A. ΒΕ ΤΥ Α ale. — 12. Ludolf addit

commemorationem corporis ὃ. Timothei, patriarchae Alexandria.

E% ;i TRENTE DU MOIS BENI DARıR (24 juillet).
ν

' En ce jour furent martyrisös le glorieux saint Margourah et le glorieux
"1.265 1°. saint Efrem (Afräm); ἡ ils etaient freres par l’esprit et proches parents par le
corps, et des gens d’Akhmim,. Par un accord spirituel, ils se firent moines
dans un des couvents de la Haute-Egypte (Es-Sa'id) et y demeurerent vingt |
ans. Quand l’ennemi suscita la perseeution contre l’6glise orthodoxe et
quand, par ordre de l’empereur Gonstance (Qostantinous), il entra pour cele-

brer le saint saerifice dans les eglises orthodoxes, ces deux saints s’elance-
rent sur ceux oü on avait mis le pain et le jeterent en disant : « Ilne convient |
| d’offrir un sacrilice que dans les temples des idoles. » Les Ariens les saisirent,
Rh: leur portörent de nombreux coups, tirerent sur eux et ne cesserent de les
[rapper avec le pied jusqu’ä ce qu’ils leur eurent bris6 les os. Les deux saints
rendirent l’äme entre les mains du Messie. Que leur priere soit avec nous!

) Amen. Amen ἢ

I. Cette comm&moration manque dans Ludolf. — 2. Ludolf ajoute la commemora-
tion de la translation du corps de saint Timothee, patriarche d’Alexandre. ἵ

[4289] 15 MESORE (25 JUILLET). 697
Sal oe A ll el EA
NE

*

2
x 5

Su) So υὔἵὖ au

N in le er 0 N ill Bel ia Ju ἢ

(ΟἹ 5 alas ἀρ el I N δὶ δ ὦ N Ad οἱ
EI EU AK usb an KUN Sl, da οἷς Ma 5 eV! Sale
la Sol a 3} ὁ» 1.95 σλυοχῶσ ἡ ὥς us Y
Ὁ πο. ee! a ol Al les US ἀρ» ee 9
u de el N Το] a οἱ ALT 3 4 JE ΚΟ!

1. B οἷα». — 2. B addit ol sale ie ΧΡ all. — 3. Haec quatuor verba

desunt in A. — A. B ‚26.

Le mois beni d’abib est acheve et termine avec la paix de Dieu. Amen.
Gloire ἃ celui qui donne l’intelligence.

MOIS DE MESORE.
* Commencement du mois beni de m&sore !.

PREMIER DE CE Moıs (25 juillet).

En ce jour mourut martyr saint Abäli, fils de Juste (Yostos), roı de Rome
(Roum). Le royaume de Rome appartenait ἃ ce saint. Apres avoir dt ἃ la
guerre, il vint ἃ Antioche (Antäqyah) et trouva que Dioeletien (Diglädyanous)
avait relev6 le culte des idoles. Il pouvait le faire perir et s’emparer du
royaume, mais il prelera le royaume durable qui ne finit pas. Dioeletien le
caressa fort; ἃ la fin, Juste le fit sortir de lui-m&me, sı bien qu'il eerivit un
ordre pour l’exiler en Egypte (Misr), lui, sa femme Theoclie (Täouklya)
et son fils Abäli, le sujet de cet article. II les envoya ἃ Arm&nios
(Armänyos), gouverneur d’Alexandrie (El-Iskandäryah), a qui il disait dans sa
lettre : « S’ils se soumettent, c’est bien; sinon, separe-les chacun dans une

1. B ajoute : les jours sont de treize heures, puis diminuent.

ἘΠῚ 265 v°.

u f2 26H. v88

Y

= Pe)

-

rg

Pa 11 nn See

ἐν

μος γα ας Ἐν- γαξ ν

{

098 SYNAXAIRE ARABE JACOBITE. [1540]

en a 5 ] . ᾿ - ᾿
LE ὦ ul many ale sm Ile on lan aly el u A
51 tel ὧϑ ὅρους Eh tale Il m ρον! I Ay ὁ
a 9» an Jul Ab Nazy del Je τὴ a u de

AN ads ale Sch A N AM A as alle De
abs γᾶ, od 2 διὰ ἂν AzeYl aleii, „etc ayoch Ju Ile LINE
Lil al Sisl ls ag blu Ju gay Ab u lyal ld wu Il οὐ

zyl in Basis Saldl zals za za Toy sc

EB wel re] ἢ

στ τ }ΠΠ α΄

15

1.Blb. — 2. Haec verba a 5225, desunt in A.— 3.B no —Ih.B „jSS. 0 5 B
Luc! I deest in. — 6. B sl, — 7. Deest in B. — 8. B addit BE — 9. B addit
re! 2) 5: — 10. Haec commemoratio deest in Ludolf. — 11. Haec quatuor

verba desunt in A. — 12. A iusb. — 13. B addit iS).

ville. » Notre-Seigneur le Messie apparut ἃ Juste, le fortifia, le consola, lui
apprit ce qui lui arriverait et lui promit les biens eölestes. Quand il arrivaa |
Alexandrie, le gouverneur ne se montra pas violent envers lui, mais il lu \
adressa des paroles douces, perfides, jusqu’a ce que Juste füt retif. Alors ıl
s’irrita, lenvoya ἃ Antinoe (Ansinä), sa femme ἃ δὰ et son fils Abälı ἃ Bubaste
(Bastah). Il laissa ἃ chacun d’eux un de ses serviteurs pour le servir. (Quand |
Abali arriva A Bubaste, il confessa le Messie ; alors il lui fit subir de grands
tourments par le feu, la flamme, les pressoirs et l’amputation des membres,
et le fit jeter aux lions. Mais le Seigneur le fortifiait et le delivrait. Beaucoup
crurent au Messie en voyant ce qui lui arrivait et comment il 6tait intact et en
bonne sants. Ensuite, on [αἰ trancha la tete. Son corps est ἃ present dans le
eouvent d’El-Khandaq, en dehors du Qaire (El-Qähirah). Que son intercession

soit avee nous! Amen.
DEUX DE MESORE (26 juillet).

'En ce jour mourut sainte Athanasie (Basyah)?. Elle etait des gens de
Manoufet ses parents etaient riches. Lorsqu’ils moururent, il lui vint la pensee

1. Cette commemoration manque dans Ludolf. — 2. Mai Banisah, A Yanisah, Malan

Baisyah, Assemani Dapsia.

2° MESORE (26 JUILLET). 699

ls ea al Ile Wi be Hl elle (ὁ Wale ὧν ὦ Liel
ee il κῶς Al Wu lea, aa 8 a ie

le ul Τὸ el a, Kb Al 5.» das SE LS ἀμ
dan sell an οἱ τον a5 de yalblı „öl Lay herz] μ᾽ ἴω μ3ο Is δ! εὶς
τὰ» el ἐμὴν ale SEN em a le le ie im Im
NN el ee ol ἀκ
as) er ὦ a lee οἱ ὧδ a Ara de All In
Ab = BES οτος u Ju του ραστοτας εἴθ Me 25
Be ee des ὦ Sy 5 By τῶι

1.B 05. — 2. Deest in A. —3. BIS. — 4. B add dl 5 οἱ 1. —5.B
1.1.3). — 6. Biel. — 7. Aal. —8.B En 0. Baddit 03, εὖ. — 10. B
N 3. — 11. A ὦ)». — 12. Bote), — 13. BS. — 14 AN. —

15. Psalmi, xx. A. — 16. B bye

pieuse de faire de sa maison un abri pour les moines et les ötrangers. Elle le
fit; elle accueillait tous ceux qui venaient la trouver et leur fournissait tout ce
dont ils avaient besoin. Autour d’elle se rassemblerent des gens pervers, de
A
maison un lieu de debauches et s’y assit, acceueillant tous ceux qui venaient
pour pecher, de meme qu’autrefois elle marchait dans le chemin de la vertu.
Son histoire arriva jusqu’aux vieillards vertueux. En l’apprenant, ils ressenti-
rent un violent chagrin. Puis ils mandörent Jean le Petit (Youhannd el-Qasır),
lui apprirent son aventure et Jui demanderent d’aller la trouver et d’accomplir
envers elle un acte de charite en change du bien qu’elle leur avait fait, afın
de sauver son äme. Il y consentit apres leur avoir demande de l’aider par
leurs prieres. Puis saint Jean alla ἃ l’endroit οἱ elle etait et dit ἃ la portiere :
« Annonce mon arrivee A ta maitresse. » Quand elle en fut informee, elle erut
40} etait venu dans une pensce coupable. Elle se para, s’assit et l’appela.
Il entra en psalmodiant : « Bien que je marche au milieu des ombres de la mort, je
ne erains aucun mal parce que tu es avec moi'.» (Quand il entra, elle le fit asseoir
avec elle sur le lit. Il la regarda, puis il dit: « Pourquoi as-tu quitte Notre-

1. Psaume xx, A.

ΜῈ er is 15 ud 5 ἰὼ. las ὄχι: 2,8 ρώτα " * [266 m.

mauvaise * conduite, qui inclinerent sa pensce vers le peche. Elle fit de sa + 1. 900 ν᾽.

ΓΕΡΉΒΒΡ ν ο δεηασθψθανοιν παν νι,
τον Ἐν ἐπε ας > ren

a να νὰν Ψ

en γος χε κι μεθ

ἊΨ ΣΤ"

1.2665:

* f,,266 V°.

700 SYNAXAIRE ARABE JACOBITE. 12a]
IE zunı ο VI a I il u a ar u Js WE
X ὁ» οἷ Le el a οὐδ μὲ al
hei JA abet δας SIE Ay Je de loleell ol
Δ Ayla, ls 0 ὡς a ον EL we an οἱ ed τ
(bs te äh ας τ τς a a ee Su
IK lg Ude All N ee Bas age lo Del
by N de 5 le le N Sue
3a TEN ὁ u lay οἱ Al go sl u ia Οἱ all
Er ee ee

βου U

1.Bonblal.— 2.B ab. τ 3. A al. — AB a2, us. — 5. Β ἰω)». —
6.1. — 7. Bam. — 8. A ᾿ς 9.8 9]. — 10. BL ne. πὶ A Je
re U: — IN Ὁ 13. or! Las desunt in B. Ludolt addit commemora-

tionem δ. Menas, martyris.

Seigneur le Messie et es-tu venue vers cette mauvaise econduite? » En enten-
dant ces paroles, elle trembla et sentit comme si son coeur se fondait. Le saint
pencha la tete et pleura. Elle linterrogea sur ses larmes. Il r&pondit : « Je
vois Satan (Ech-Chailän) jouer sur ton visage, voila pourquoi je pleure sur
toi. » Elle lui demanda : « Y a-t-il un repentir?» — « Oui. » Elle reprit :
« Emmöne-moi ou tu voudras. » Lorsqu’il [αἱ dit : « Viens, » elle se leva et
le suivit. Ils marcherent et entrerent dans le desert. Le soir venu, il lui dit:
« Dors, » puis il se coucha aussi, loin d’elle, apres avoir accompli sa priere.
Quand il se leva au milieu de la nuit pour prier, il vit au-dessus d’elle une
colonne de lumiere allant de la terre jusqu’au ciel et les anges du Seigneur
qui emportaient son äme. Il alla pres d’elle et la trouva morte. Il se jeta sur ἡ
le sol et demanda ἃ Dieu de l’agreer ἃ cause d’elle. Une voix vint A lui,

. disant : « Son repentir a &t& accepte au moment m&me ἡ oü elle 5 'est repentie; _

elle Vemporte sur ceux qui ont vecu de nombreuses anudes sans montrer
’ardeur de leur repentir. » Il alla informer les vieillards de ce qui lui 6tait_

arrive avec elle. Que sa priere soit avee nous! Amen.

1. Ludoll ajoute la commemoration de saint Menas, martyr.

1243] 3° MESORE (27 JUILLET), 701
5.» ur ar Ὄ δ) a

De in in ll Ba el ὀΐω all sl a u κα

ἔτ Sch KERN I yo de zu YA , ib ya 3%
A οἷς all N an pie Al: an ὁ Ks a ρῶς ΟἹ ον ὧἢ
do u el εἰ a) "ls A Fey ni oz &
0" 17. ὦ Tas ae, ale ie a ed des Pi
el οἱ ὁ el > N ῳὺ Ei a NL u)
eb al το" de RS Hl are I ἃ Ua ὦ» ὁ ,»Ἱ
N las 2 Yo Sl ὁ ον el ὁ man we hazs, has ἔργ} ie
er a 900 δ ρος ὩΣ, al a lila au hä ἐρίων!

1. Haec quatuor verba desunt inA. —2. A ἮΞ IB... ὡς — EB ἘΞ ΞΞΞ

5: B ΔΠΉ!. -- 6. Bu, lo.. -- 7. Aa. --- 8. Β οὐ. — 9. Ba 19,85. --- 10. Β 122.
τ 11.B οἷδ5. --- 12..ΑᾺ el. — 18. Β 3b.

TROIS DE MESORE (27 juillet).

En ce jour mourut saint Sim6on (Sim ’än) le reclus. Ce saint stait de 1116
de Syrie (Souryah); quand il &tait enfant, il gardait un troupeau appartenant
ἃ son pere et frequentait assidüment l’eglise. La gräce de Dieu le poussa
ἃ aller dans un couvent οἱ il demeura, pratiquant de grandes austörites; il
' jetait de la poussiere et de la cendre sur sa tete, outre qu’il se mortifiait par
un jeüne frequent et une soif repötee. Puis 1] attacha autour de ses reins une
eorde qui finit par pöndtrer dans sa chair, en sorte que cet endroit produisit
᾿ des vers. Son o.leur devint fetide ; l’odorat des freres fut soulevs et ils eurent
de la r&pugnance pour lui. Alors il partit d’au milieu d’eux et alla ἃ un puits

dessöch& oü il demeura. Le superieur du couvent vit quelgqu’un qui lui disait :
| « Cherche mon serviteur Sim6on, » et il semblait leur reprocher son depart.
Il en informa tous les freres, qui furent troublös et se mirent ἃ sa recherche;
| ils le trouverent dans le puits ou il etait sans manger ni boire; ils se pros-
ternerent devant lui, lui demanderent pardon et l’amenerent au couvent.
Comme ils le glorifiaient dans le monastere, il ne put le supporter. Il partit
PATR. OR. — T. XV. — F. 3. "δ

nd

RE

ά
τὶ
;

222677

26707

». bis SErTH 5! εἰ Ve 651 ; οἷς ls ROp 5 zo 29 al.

702 SYNAXAIRE ARABE JACOBITE. 11244]

en Bes SL; ung σον 2 a τῶν E25 ei ᾿ς hu Mi

MN a ee el τ κα
dl a Pool SE ΡΝ da MUS Lh dr A Wale Bis Je ame

LALS—2B md. το 8. Β εὐ. — 4A am. — δ. Β. δι γε. — 6. Β ὦ
Be IR lb Ss. — 10. Deest in A. — 11. Deest in A — 12. N ad
a3. — 13. B addit “Ὁ. 0. — 14. Β 51. — 15.B BE

.

d’avec eux et alla A une roche sur laquelle il demeura soixante jours sans)
dormir. Apres cela, lange du Seigneur vint ἃ lui, le consola et lui annonga
que Dieu l’appelait pour le salut de beaucoup d’ämes. Puis il se tint pendant)
quinze ans sur une colonne d’une hauteur de trente coud6es ou il faisait)
beaucoup de miracles et de grands prodiges, exhortant tous ceux qui venaient
ἃ lui. Quant ἃ son pere, il le chercha sans le trouver et mourut sans l’avoir
vu. Pour sa mere, apres beaucoup d’annees, elle apprit son histoire; elle,
vint A lui, tandis qu’il etait sur la colonne, et pleura fort. Puis elle 5 'endormit
au pied de la colonne. Le saint demanda au Messie de lui accorder un bienfait;)
elle mourut tandis qu’elle dormait; on l’enterra au pied de la colonne. Satan
(Ech-Chaitän) le hait et le frappa d’un coup ἃ la jambe; il s’y forma un uleöre.

“Il resta debout pendant des anndes jusqu’ä ce que les vers s’y mirent et ils)
tombaient au bas de la colonne. Un chef de brigands vint le trouver et
passa la nuit aupres de lui : le saint implora le Messie et le brigand mourut
au bout de peu de jours. Il demanda ἃ Notre-Seigneur de faire jaillir une,
source au pied de la colonne. Puis il alla vers une autre @levee et y resta
debout pendant trente ans. (Juand il eut accompli quarante-huit annees au

service de Dieu, il alla retrouver le Seigneur, apres avoir exhorte et ins-
Σ

12 4° MESORE (28 JUILLET). 703

A re Ir ER il 8ο. Οἱ ὦ ΟἹ
Pol Pla Falylo ale sun AS] N Fals al; a ὦ AS ὦ.

Ei ae ον

rl ee U UN Tel a dd

eo mann OY A 9915 An KU Kol) ωϑ ὠ 3 “ δ] \ia 520.
Ei lee am μον! 105 AU U Il ὧν Kia Yı il ls, θέων!
Eee Ir SL all 3 U allen gie ol! ὦ ὧν bel kl
4 ia 5% N! As ne „bb EUR or BrrZ |) LE] ὠ ο
π᾿ sell 050. ὦ... ale οἱ μὰ ὡ Κἱ «ὦ ὁ OR ὁ ρει bs Pike

i 1. Baddit „UN. —2.B ml. — 3. A ala. — A. B addit 9505. — δ. B addit
ΕΣ — 6. Malan addit commemorationem δ. Isidori. — 7. Haee quatuor verba

une in A. — 8. A 058. — 9. B „UN. — 10. „5. — 11. B or — 12. A „Le

sance du Messie. En apprenant sa mort, le patriarche d’Antioche (Antäkyah)
vint et l’emporta en grande pompe dans cette ville. (Que ses prieres soient
‚ayec nous! Amen '. .

QUATRE DE MESORE (28 juillet).

Ei En ce jour mourut le roi vertueux Ezechias (Hizqyä), fils d’Achaz (Akhdz),
de la posterit& de David (Däoud), de la tribu de Juda (Yahoudä); il n’y eut pas,
apres David, chez les Israslites (Banou Israyil) un roi pareil ἃ ce juste, car
us adorerent les idoles et leur bätirent des autels, excepte lui. Des qu’il
"ögna, il brisa les idoles, d6truisit leurs autels, coupa en morceaux le serpent
‚Wairain parce que les Israslites l’adoraient. Dieu le röcompensa pendant
sa vie, pour plus qu’il n’avait fait. La quatorzieme annde de son regne, Sen-
nacherib (Sinharib) assiegea la ville de Jerusalem (Ourichalim) : e’tait un
οὶ puissant et tres fort; il ΠὟ en avait pas de son temps de plus fort que lui.

|Tous les rois de la terre le eraignaient et lui obeissaient. Ezechias eut peur
R 1

1. Malan ajoute la comme&moration de saint Isidore.

RA

χρή ν».

zebael τ“ χουν αὶ ὠς οὐ ἢ το σ 18

704 SYNAXAIRE ARABE JACOBITE.

Jen ade an mar oe le ar pi 5.5 Ya ad ul ze au

ER 5 τὰ ᾿ 3 ἸᾺ ΠΩ : 5
BEUBER Eee Zr ὁ» ei N oa Y Js „ed | sul abe ul
N u den bu bh alt ap5 Ali SS an Ar

Ei
N N el an u ὧδ ὼ see ei

ἐς ὡς OA ὧς ae ἀμοῖς ie de οὐ dl u JE u m
N ae TE N Be ς- PIE a Jess
Oyaayy Igel Li Sch ἄρ Ede al ul ins al TEL gr καθ.
N τ Οὐ nl Jan 2 Kay] N le se
Se Ol „6 W NS al my A ὦ 5; al Ayla ale ig “|
us N ul As sl Ye: on d Jin a 11 2,0 gay las all Jes

1. AB Le. — 2.9 als desunt in B. — 3. AB (3.3. ΞΞι ἢ ΧΑῚΡ Ll;=. Bi

5. Il Reges, xıx, 1. — 6. A Sur — 7. Deest in B. — 8. A l». — 9.B 1,325.
Blöl,a?— 11.B ar.

de ni et Τὰ] envoya des richesses consid£rables, mais il n’en fut pas satisfait |
et l!’envoya intimider et menacer, linjuriant ainsi que Dieu par sa langue
impure en disant : « Le Seigneur ne pourra vous sauver de ma main. » Puis
ἃ Ezechias deux lettres contenant des blasphemes et des menaces. |
Bz6chias pleura, dechira ses vetements, revetit un σας, entra dans la maison)
du Seigneur‘ et dit : « Seigneur, tu sais ce qu'ont dit Sennacherib et ses
envoyes. 51] a detruit tous les dieux de la terre, c'est qu’ils etaient faits! 1
de bois et de pierre; tu es le seul Dieu, le Seigneur unique. » Puis il envoya
des messagers ἡ ἃ Isaie (Icha‘yd) pour l’informer de ce qu’avait dit Sennacherib
et lui demander de prier pour lui. Le prophete Τὰ] apprit qu'il devait fortifier
son caur, car le Seigneur ferait une action sans pareille, inouie sur toute la
gneur descendit et en tua 185.000 hommes

il adressa

terre. Cette nuit, lange du Sei
en une heure. Lorsqu’on s’eveilla et qu’on trouva l’armede detruite, le reste
s’enfuit AMossoul (EI-Maousil), son pays. Sennacherib entra dans le temple des’
dieux pour y prier, mais ses deux fils se jeterent sur lui et le tuerent.
[özechias fut sauve de sa main οὗ loua Dieu. Puis, quand il fut pres de mourir,
Isaie entra chez lui — il 6tait atteint d’une maladie mortelle — et lui dit:
Pais tes recommandations ἃ tes fils, car tu vas mourir. » Alors il pria

1. il Rois, xıx, 1.

| [1247] 5° MESORE (29 JUILLET) 705
ἴω} ὁ» lb Fu gl iu ee as nl) EN Οἱ ae Pe Las Τὼ
in "ΟἹ Τρεῖς μὴν ρίαν hl al οί» Je ll 2, Als Je Ku
es u re) 1. ἘΞ Us εἰς ir is dus AUS 3 οἷ
N οὐ ὁ de a τ. ἰμὲ Ges a Al Lan
Sal 9 9 de en le al ολδΣ ἀρλα! ΝῊ
ΗΝ

(9.4 ὁ 3

pl 3 a re ia a ἐπὶ θὰ ὦ ὁ

Be Deestin B. ἃ Deest in A. — 3>:BULb. —- ὁ. ἃ ij. — 5. A ygmog. —
6.A is. 7. Haec commemoratio deest in Assemani, Malan. — 8. B addit Lo).
— 9. B addit Br — 10. Baddit N] I. — 11. Haec commemoratio deest in

B, Ludolf, Assemani, Mai. — 12. Haec commemoratio deest in Ludolf. — 13. Haec

qualuor verba desunt in A.

devant le Seigneur qui lui envoya de nouveau Isaie; 1] l’informa que Dieu
lui accordait quinze autres anndes. (Quand il lui en eut demande la preuve, le
prophete fit rötrograder le soleil de dix degres. Les rois le craignaient et
Ini envoyaient des prösents, car ils savaient que Dieu etait avec lui. Il resta
sur le tröne pendant vingt-neufans; la durde totale de sa vie fut de cinquante-
quatre ans. Lorsqu'il fut gu6ri de sa maladie, il composa, sous l'inspiration
de l’Esprit-Saint, un cantique qui est insere dans le livre des Psaumes.

‘En ce jour moururent martyrs David (Däoud) et ses freres de Sindjär.
Que leurs prieres soient avee nous! Amen.

°En ce jour aussi eut lieu la consecration de l’öglise du grand Antoine

(Antounyous). Que sa priere soit avec nous! Amen.
CINO DE MESORE (29 juillet).

3En ce jour mourut le saint, le devot Jean (Youhannä) le soldat; il etait fils
J » !

1. Cette comm6moration manque dans Assemani, Malan. — 2. Cette commedmoration
manque dans B, Ludolf, Assemani, Mai. — 3. Cette comm&moration manque dans
Ludolf.

«φΝἀαδ La οὐ Υδοο οι

πον O u u ΡΨ

706 SYNANAIRE ARABE JACOBITE. 11248
Οἱ οὐδ ἀρ ποθ N Il a Ar Br I me
ΡΩΝ 3 οἷ olell Su ?al al is, ul als HS u οἰβοοι

“ΒΒ ἀν N) a Bi ur tal. — 4. Deest in A. Haec fusiu
exposita sunt a B: >, ‚ah 82 ἘΣ δρῶν als, se, ya Bi il na 58,
a8 „> Er τ 6.10] Besen re! „ls! LG τῆς, Er αο ;
se] = 2, SL NZ op! yE Bert) In, a e Sal, [ἜΝ
Wade bot la rl EEE ya get ον ini Ja ak
al EN Er ı a en I,g> ἘΣ ya ἘΠ Hl! co \z Be
ee ἘΡΕΞ a oa A! el Se m 4

u

BEER DEI ul | μα (δ υ > Ins wm au! Ἐπ 8

NEIN 2 >93 >
BL we! Is ur = en 33 RN Ὁ US Lan, le) or! ur Ft ν᾽
N öde An all 0 De Ὁ u de sl JG N
aa U Den N ER re ug EN ἐς
wen „Ui 5 cyan el. οἷϑ- τ FOLIEN) or) FEN las?

de parents chretiens et inscrit sur le röle de Y’arm6e avec Julien (Youlyänous)
Vinfidele. Gelui-ei l’envoya avec d’autres soldats pour pers&cuter les chre-
tiens. Exterieurement, devant ses compagnons, il feignait de les combattre,
mais intörieurement, il les defendait; il leur faisait du bien et fournissait“
aux malheureux ce dont ils avaient besoin'. Avec cela, il etait assidu

1. B ajoute ici ce developpement : Il lutta contre Satan (Kch-Chailän) en secret et en
cachette et le vainquit par la force du Messie. Ses pensees etaient sublimes et sa con-
duite spirituelle :au milieu de gens möchants, de rois en rois dont aucun ne mentionnait
le nom du Messie. Le Seigneur connaissait les pensces de ce saint, il cacha ce qui en
etait et le protgea a cause de l’utilite des chretiens qui choisissaient de souflrir et de,
goüter la mort par les mains des rois infideles, confessant ouvertement le nom du Messie
et cela par amour pour leur Seigneur qui a souffert de son gr@ et regu la mort sur la
eroix lorsqu’il sauva notre race de la servitude amere. Ce saint leur faisait du bien, leur
assurait le repos par l’excös de son zele, sous l’exterieur d’un soldat, tandis que son
allaire &tait cachde aux yeux des rois et des soldats. C’est ainsi que Dieu apporta dans le
cur des rois de l’inattention ἃ saint Jules d’Aqfahas (Youlyous el-Agfäsi) et de tous
ses serviteurs, en sorte qu’aucun ne... «ον. ον ladoration des idoles qui existaient ἃ
cette Epoque jusqu’ä ce qu’arriva le moment de son martyre et de celui des serviteurs qui
‘taient avec ui. Dieu protegea ce saint Jean pour l'utilit6 des martyrs; exterieurement

.. . . , . ” ᾿
c'&tait un soldat, interieurement un saint. j

6° MESORE (30 JUILLET). 707
dr ei 5 U N VI pl gl Totale Age; A" Lian

(Op

Pol θῶ ἀγα een Nu Pole u δ᾽

ro a εκ

LE (Οἱ ὦ» Si da ὅλα ul Ale Kl a el da u ὁ
{κων}, „SI Je KEN am Ian By Yu Gl op cs Ba Zuld)
a a Pal ale a5 ae I Je le El de ll 95 a lausn
Bl a ih LE a 5 ee Ne 9 σὺ
ee N Al > ὦ al le Sy Ὅλ Ar le οὐ
N ρον N N a on ul U δ a u il
1. Β addit δ, .48}}.. —2.B “2. τ-- 9. Β9 εὐ! — A. Deest in B. — 5. Παθὸ ıria

verba desunt in B. — 6. Haec commemoratio deest in Ludolf. — 7. Haec quatuor
verba desunt in A. — 8. Β La Sl. — 9. B addiit 3,38. — 10. B rl 11

Ss
—

et addit ee Lob, A a. — 11. DeestinB.

"ἃ prier, A jeüner et ἃ faire des aumönes et mena la vie des justes qui
satisfont le Seigneur. Il mourut en repos et son tombeau fit de nombreux
miracles. Que son intercession soit avee nous! Amen.

SIX DE MESORE (30 juillet).

"A pareil jour mourut martyre sainte Juliette (Youlitah) qui lutta pour la
foi. Elle 6tait des gens de Cösarce de Cappadoce (Qaisäryata el-Qubädoug). Ses
parents lui avaient laissd en heritage une fortune consid&rable. Unhomme injuste
lui enleva la plus grande partie de ses richesses, de ses proprietes et de ses
esclaves ἃ l’aide de faux t&emoins qu’il suscita contre elle par des cadeaux.
Quand il sut qu’elle voulait resister ἃ son injustice et ἃ son mensonge, il la
denoncga au gouverneur de Cappadoce. Elle se dit en elle-meme : « Les choses
pr&sentes ne sont rien, ἢ αἱ subi des injustices ἃ cause d’elles; si jacquiers les
biens ἃ venir, personne ne me les enlevera. » Quand elle comparut devant le
gouverneur, elle confessa qu’elle &tait chrötienne; il ordonna de la jeter dans
le feu et elle rendit l’äme entre les mains du Seigneur. La flamme ne toucha
absolument rien de son corps; on la retira du milieu du bücher comme

1. Cette comm&moration manque dans Ludolf.

E
* fo 268 1°, :

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%
* f. 268 T%

%

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Ἷ
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=
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ἢ

ἘΠῚ 308 νὴ

de Jg 3 AU Wlan έΈΒέρρρέρρέΕοψΨρἜἑιηπσἔΠοΠΕΠοΌοὋὁΠὁἘἜ.;ἔ

τς dans la montagne " en implorant Dieu eontinuellement, le sommeil descendit

708 SYNAXAIRE ARABE JACOBITE.

EU! ΤΕΣ οὐ a N ll en el „a
οὐ σε 1 τὰ... sa

%

.5.- οὐ mE]

Sy de le rel a οἷν ὁ „ul Sy al el Bez la ὁ

Or A πὸ 65 γος (u, ἄπο, ya 38 U a ὦν = |
A ὀϑ ρῶν Na Ga οἱ ὦ ba 186 All a ΟὟ ar τὺ "u, Ale |
Ya N All AU alas IE ig ZU a ὁ πὸ N ae
EN A | le a el] 10,5 Ay δ. υἱός Mil

1.B-y=. — 2.B Wille. 3 Bl BES Ludolf addit commemorationem 8.

= - ὧν “ ᾿

Bisae, discipuli S. Senuthü. — A. Haec commemoraiio deest in Ludolf. — 5. Haee ἐνΐα.

verba desunt in A. — 6. Deest inA.—7.B ‚pe. —8.BLWS5 et addit EX Be
— 9. Haec verba a 1; Ὁ desunt in B. — 10. B em το]. B Bier) Was.

quelqu’un qu’on aurait retire de l’eau. A la place de ses richesses, elle recut
le royaume durable et öternel. Saint Basile (Bäsilyous) la loua beaucoup. (Que
leur priere nous protege! Amen '.

SEPT DE MESORE (34 juillet).

°En ce jour, Dieu envoya son ange important Gabriel (Ghabryal) annoncer
ἃ Joachim (Youägim) le juste la naissance de Notre-Dame, m£re de Dieu selon
la chair. En eflet, cet homme vertueux et Anne (Hannah) sa femme etaient
avances en äge et n’avaient pas d’enfants, car elle ctait sterile. 115 &taient
excessivement allliges, car les Israelites (Banou Israyil) meprisaient celui qui
n’avait pas d’enfant et lui disaient : « O toi, prive de benediction. » A cause
du chagrin du ceur de ce juste et de sa femme, ils priaient et imploraient
Dieu continuellement nuit et jour. Ils &taient arriv6s ἃ la limite de la vieil-
lesse; ils adressaient des demandes r£öp6tees, et firent veu de faire de
’enfant qui leur viendrait un serviteur du temple. Tandis que Joachim etait

τ. Ludolf ajoute Ja comm&moration de S. Besa, disciple de saint Senuthi. — 2. Cette
comm&moration manque dans Ludolf.

[1251] 7° MESORE (31 JUILLET). 709
ΕΟ πὰ hi on, ὦ-- ὁἱ τῶ kl Οὐ U ᾿ς ἐδ ὦ ας
A cs)! εἰ-- us ὧς as] La Lu >, 9% „al asus Us en, als a
Je eh ir AI u EN eu a Pol blass Κρ „eh
Sal A 5 gelis N ἰῷ 8
[U gl ll ον Adel Ey el ΟὟ σοῖο ul θροῦν au al ai?

eh ls ul das εἶ KYI 51. US „di LE oe a ὦ οὶ
ὦ ὁ 1». PAS OYI an IS zu aaa La IE SE ὧν a Ay) a
U Is ΤΊ ls Se Sal all Ab al a de LE zoll

Ε΄ χὰ} 9). — 2. Baddit). --- 8.8 S,.—4. Byö,.—5. A la, — 6. Baddit
| >. —7.B We. — 8.B addit are! ἘΞ Ὁ] Sr 9. Haec commemoratio

deest in Ludoll et Malan. — 10. Matthaeus xvı, 16. — 11. Deest in A: Matthaeus, xvı,
13. — 12. Pro his verbis a τῷ A habet ἐπ: ᾿ξ 5 13:8 addit 5'.— 14. Deest in B. —
e15,BL.

sur lui. Il s’endormit et lange du Seigneur, Gabriel (Djabräyil), lui apparut et
Iui annonca qu’Anne son epouse deviendrait enceinte et mettrait au monde
un enfant qui röjouirait son coeur, charmerait ses yeux et causerait au monde
de la joie et du contentement. Quand il s’eveilla, il alla ἃ sa maison, en
informa sa femme et 115 erurent ἃ la vision. Aussitöt elle devint enceinte,
mit au monde Notre-Dame Marie (Maryam) et se glorifia sur toutes les femmes
du monde. Que son intercession soit avec nous! Amen.

"En ce jour aussi nous eelebrons une föte en l’honneur de l’apötre glorieux
Pierre (Botros), car c’est en ce jour qu'il confessa au milieu des diseiples :
« Le Messie est le Dieu vivant?, » lorsqu'illes fitsortir hors de Cösarde de Philippe
(Qaisäryah Filibos) et leur demanda : « Que disent les gens de moi’? » Il leur
adressa cette question parce qu'il savait ce que dirait et ce que penserait
chacun, car ses disciples avaient des doutes sur lui. Les uns dirent qu'il etait
Elie (Ilyä); d’autres, un des prophetes. Mais Pierre les desavoua et leur dit :
« Non, c’est le Messie, fils du Dieu vivant‘. » Quand le Seigneur le sut, il les
fit sortir de la ville, les emmena dans une solitude et leur demanda ce que

1. Gette comm«moration manque dans Ludolf et Malan. — 2. Matthieu, xvı, 16. —
3. Matthieu, xvı, 13. — A. Matthieu, xvr, 16.

ἘΠ θθντος

710 SYNAXAIRE ARABE JACOBITE. [1252]

δὼ eb Js Il ab Il) IE χρῶ el οἱ Ἰμκ.}
Ju ge ee N ya al 3 ea ρϑϑ U
I) le le ea! Ka es Luke Hl ? N ig lud 2, ale
lm, Faser EN] 233, 8 οἷς ἀμ J as, Als „lu Ey“ Je Us,

Sl > za ba ὥς Ale σι» ΟὟ es αὶ as?

> ᾿νε Iy> za οὐ οἱρρ SAGEN, te Br BL ale)! ΞΔ BEE Au

N οἷς ἀπ ΣΟΥ de sig ug περ ll ἀΞ- UL

Tal La ao Ar a A ie el Ὁ

1. A br. — 2. DeestinB. — 3. Α ἴω). — 4. Baddit ul SL de,

el; pl! τ 059] 1320. — 5. Haec commemoratio deest in Malan. — 6. A ss ω!. |

— 7. Malan addit commemorationem δ᾽. Isidori.

les gens disaient de lui afın qu’ils pussent declarer ce qui &tait dans leurs
ämes. Ils le lui dirent. Alors il demanda ἃ Pierre : « Et que dis-tu, toi? » —
Il confessa ce qu'il avait dit aux disciples quand ils etaient seuls, ἃ savoir qu'il
etait le Messie, fils du Dieu vivant'!. Le Seigneur lui donna la felieite, lui
remit les clefs du royaume des cieux et lui confera le pouvoir de delier et de
lier. Des ce jour, Pierre devint le chef des disciples et son lieutenant a Rome
pour l’autorit6 sur tous les chefs du monde. Que son intercession soit avee
nous! Amen.

"En ce jour aussi mourut notre pere Timothee (Timätäous), patriarche
d’Alexandrie (El-Iskandaryah) (457-477). Ce saint fut choisi comme patriarche
apres la mort de notre pere, le combattant pour la foi, Dioscore (Disqouros).
Il supporta des peines et des luttes, et fut exile dans 1116 de Gangres
(Ghäghrä) ou avait 6t6 banni saint Dioscore. Il resta sept ans en exil; puis
l"empereur Leon (Läoun) envoya vers lui et le fit revenir en grande pompe.

Ὁ I etait assidu A pröcher et a alfermir les fideles dans la foi. Il resta vingt-

deux ans sur le siöge de patriarche, puis il mourut en paix. Que sa priere soit
avec nous! Amen?.

I. Matthieu, xvı, 16. — 2. Cette comme&moration manque dans Malan. — 3. Malan
ajoute la comme&moration de saint Isidore.

Ἔτι

[1253] 8° MESORE Ὁ ΑΘ ΠΣ 711

ad ὁζ9..0) N Ὁ an nl cl I Τρ κα ia di G
Ele Τυρὼ SE, ων Lig sl, ὍΘ μὴ le Ir ὅμϑ
en De ER Ey “ὦ Bar) el lan al ὁ N ol a
οἷς 122) Ya 3] 5 U Mir I ae AM el ζω δ! Il 5 ὁ»!
Un el zes layer N a ee „al ὧς U ol
U IE ol Till ΟἹ a ξγ1ὅ ze ae dl de Je
VI Ya u εν ae del ml LE le 06
be Lidl; alle il 55 Οὐ γε öl | ὦ» οὐ Aal Ace Säle!
Ei an a ls N er reis Auge SUN ὦ» ὁ lie Au

1. Haec quatuor verba desunt in A. — 2.B u) Ξ 515 Islas. — 4.B 2.

Bl. 6. Βθρίνν — 7. B ὕρίω, — 8. B addit ne

HUIT DE MESORE (4° aoüt).

A pareiljour moururent martyrs les sept saints qui sont : le vieillard Elsazar
(ΕΠ «ταν, Salom& (Sowloumah) et leurs sept fils dont voici les noms : Anim,
Antoine (Anlounyous), Osias ("Ouzyd)', Bliezer (Elya‘äzer), Aniäna, Mämounä?
et Marcellus (Märkellous). Ce vieillard Eleazar etait un des docteurs de la loi
juive. Son pere &tait un des soixante-dix commentateurs qui comment£rent et
traduisirent la Loi pour Ptol&mee (Botolomyous), roi d’Egypte (Misr). Ce juste
avait instruit ces jeunes gens et leur avait appris la loi. Lorsque Antiochus
(Antyäkhos), τοὶ des Grees (Roum), poss&da le pays de Syrie (Ech-Chäm) et
celui de Juda (Yahoudd), il assiögea Jerusalem (Ourichalim) et s’en empara; il
tyrannisa la nation des Juifs (El-Yahoud) et ils &prouverent de lui beaucoup de
tourments. Illes obligea ἃ desobeir ἃ la loi de la Torah et ämanger ce qu’elle
leur interdisait, comme du pore et autre chose (de semblable). Une foule de
gens eurent peur de lui et lui ob6irent. Ces justes demeurerent fermes, obeis-
santäla loi que Dieu leur avait donnee. Il leur fit subir de nombreux supplices
en les suspendant, les frappant, les dechirant avec des peignes de fer et les
6cartelant. La vertueuse Salom& ne cessait de les encourager et de les

1. B Asäbound. — 2. B Sdamirnd.

fortifier jusqu’ä ce qu’ils moururent. Elle se jeta d’elle-m&me dans un dtang

U Ze ὗν Οὐ

712 SYNAXAIRE ARABE JACOBITE. [1254]
ll ol as ΘΙ͂Ν EI well Ill as an oe δῦ Οἱ EN 8,
IE Οἱ II U eV han Ol In dl LT οἱ ul
au Ὁ de dl a ὦ By LM lb Do a aa
lyls dl Ile ls Sl Ip ill Bull ll de „las Ah Yon a

Sl Pins a

ταν 909 νη, Bm οὐ ὦ" u Be

36 Ge dal ὦ» οϑ δ a ee ee 5

ZN Bald 5,8 TU ἐς ἰῷ ai au 3 lab ch Kl 5
10 IN νὸς hai lan Al ll ale il de
οἱ “ων 5 Πα Ile sis ale τ" el zul > ale 559 ib

AA: Aa. — 2. Deest inB. —3. B öl, —4.B Li. — 5. B addit aslg. _

10. A dl. — 11. Ἰοῦλὰ ΟἹὰς desunt in B.

de feu sans attendre qu’on l’y preeipität. Tous regurent la couronne du
martyre. I] convient que tu saches, ὃ mon auditeur, que nos peres chretiens
ont &tabli comme rögle de faire une föte en faveur des justes de la loi de la
Torah, pour que nous sachions que nous n’avons pas abandonne l’auvre
de la loi de la Torah en la rejetant, mais parce que nous sommes passes
a une loi meilleure : nous admettons les justes de’ l’ancienne loi ἃ leur rang;
nous ne les honorons pas plus que les peres de la nouvelle qui ont fait bien
plus qu’eux. Que leurs prieres ἃ tous nous protegent! Amen.

+ f. 269 v°. "NEUF DE MESORE (2 aoüt).

'A pareil jour mourut martyr saint Aba Ari'. Il etait pretre d’entre les
gens de Chetnoufi (Chatnouf) : il avait une grande mis6ricorde et une grande

ἐ
ὃ
;
ἔ
t

compassion; il 6tait pur de corps et d’ame; frö&quemment les signes divins se
montraient ä lui, le Messie lui apparaissait sur l’autel et lui enseignait les
mysteres quil voulait. Son histoire arriva au gouverneur de Pechati (Niqyous) ;
il le fit venir et [αἰ proposa de porter de l’encens aux idoles : le saint ne
l’scouta pas, alors il lui fit subir des chätiments douloureux. Puis il l’envoya

1. Mai Abaor, Malan Abri.

[1255] 10° MESORE (3 AOUT). 713
55 WI ὦ εἰ... οὐ 55... a ὑπὲρ ὼς θῶ I is κυ γν
U NN a U a δ» ἢ ὦ νῶν 5 gs a eh
eis I N ls ae le ill ni sel WE I a a ὶ

ὠσὶ a

Bao λῶν ἐκ

ΕΞ ον δ, ya el Je he geil and el a 51
Be dl N de εἴ a ὦ a el ale αἱ
Jay 5 el Ib ls Sul ee Ei al a ὦ» ὁ Po ὁ}

lie sd sl sl al ee a as dus Ε- U:

£ IR ἢ Ξ rin 5
1.B aslss. — 2. B SSs)S. — 3. Haec verba a sl desunt in B. — 4. Haec
. .„' na . . S P2
commemoratio deest in Ludolf. — 5. Haeec tria verba desunt in A. — 6. B CS NN.
Dr

— 7. Β Ὁ SN um. — 8A ce. — 9. BJ, — 10. A Sud. —11. A Pie
12. B addit 2. — 13. B Ἰοροδ. — 14. B asuun.

a Alexandrie (El-Iskandaryah) ou il subit de grandes tortures. On le jeta en
prison οἱ il fit beaucoup de miracles et σόν! des maladies. Sa r&putation se
repandit; les gens se succederent aupres de lui de tout cöte. Quand le gou-
verneur en fut informe, il ordonna de lui trancher la töte et il recut la couronne
du martyre. Saint Jules (Youlyäs) le prit, le mit dans le cercueil et l’envoya
dans son pays. (Que son intercession soit avec nous! Amen.

DIX DE MESORE (3 aoüt).

'En ce jour mourut martyr saint Batra°, au temps de Dömetrius (Dama-
iryous), patriarche d’Alexandrie (El-Iskandaryah) (180-231), sous l’empereur
Dece (Däkyous). Quand ce saint entendit la proclamation de l’edit qui ordonnait
linfidelite, il alla voler le bras de l’idole d’Apollon (Aboloun) qui &tait en or,
le brisa et le distribua aux pauvres. Lorsqu’on le chercha et qu’on ne le
trouva pas, on arreta beaucoup de gens. Ce saint vint deelarer que e’&lait lui
qui l’avait pris. On lui fit subir de grands tourments; on le jeta dans un four
allum& ; le Seigneur le delivra; puis on lui coupa les mains et les pieds, on

1. Cette commemoration manque dans Ludolf. — 2. Mai Matra, Malan Bathra,
Assemani Petrus.

ἜΠΗ

BEE nn nie ERBE ὦκα ἐς ΛΑ re A In

---.---"- - οὔ nl on

ra ren

2 270,15:

714 SYNAXAIRE ARABE JACOBITE. [1256]
AN ὦ. Mal ωἹ da) sh dd I Au Is Sen Je in SI

sel AI I al) ziel οὐδ any πὶ acc a Abs aälı a5 u SU?

ee ee

> δ Ma Zub " Bayasl sl ie gl τ Ξε ;

EN gen ae all 1? Stille lien Mu 56, Las οἷόν Yun
or) Da gu a ee οὐ 2 1 U «8 Wu
cl nal UL ade 1 m rälly Luke Ude gi a 156 Kae
il eye ya N IS ey abän „Ku all) 17 Luc)
a eb EI SB layouts in IE Pal N πὰρ
Ayla ΟἹ χἱ Lab iS Mn gl el Ins Wizard Iploy LE er Lei

1. Deest inB. — 2. A sy. —3.Bada, —4. ASal.—5.B ὁ». 43}. —6. B

addit a5\$,. — 7. Haec commemoratio deest in Ludolf et Assemani. — 8. B er. -- Ὁ

9. ΒΤ οτος — 10. Deestin B.. ἢ ΒΟ 9. wall. — 13. B addit
Lu pe sl 590». — 14. B use. — 15. A ra. — 16.B ol Li;

wma bl. — 17.B yoladl,. — 18. A ya). — 19. A ya). — 20. B ua Lil. —
21. A ἀαβῷ,

fit euire son corps, ensuite, on le cloua ἃ une poutre. L’ange du Seigneur
descendit et le delivra. Un aveugle prit du sang qui coulait de sa bouche et de
son nez, s’en [rotta les yeux et vit. Apres cela, on lui coupa la tete et il recut
la couronne du martyre. Que sa misericorde soit avec nous! Amen.
in ce jour mourut martyr saint Abou Jean (Yohannis), d’Achmoun ἡ Tanäh,
et d’abord de Babnousyah; il &tait soldat et chretien seer&tement. On informa
sur lui le due Antiochus (Antyäkhas) et sur l’eveque Anbä Kaloudj et Anba
Philippe (Filibos) qu'ils etaient tous chrötiens. Il les fit venir et les interrogea
la-dessus; ils le döclarerent. Il leur fit subir de grands tourments. Il tortura
saint Jean en le chargeant de chaines, en le pendant, en le broyant, en
le erucifiant la tete en bas et en lui coupant les membres : le Seigneur le
[ortifiait et lui donnaitla patience. Puis il l’envoya avec tous les martyrs ἃ Para-
moni (El-Baramoun)'‘. 115. resterent vingt-sept jours dans le bateau sans
manger de pain ni boire de l’eau. Quand ils furent arrıves ἃ Paramoni, on
tortura [requemment saint Abou Jean et on ordonna qu’on le coupät en

1. A El- Yaramoun.

11° MESORE (4 AOUT). 715
2 - .. . - ll. 4 alles -
al δ = gell sAu> >, 1 Öse ac) or ots! ce Is & als BRCHH lg

αὐ φῦ Pan} SE ἘΠ. m et ba ae a Zub ὁ 5) οἱ
6.

Gel Plan 9 gelis Li ag Ps as el Kalt
N su ὦ» ze so

Lu Ja) as Ms a ea üb les ai | ale ἢ νοῦ ας
ll Ad LEI ES Του Mal lala N Er
Gay ὁ ὦ Yan BU οὐ an Bong Li il allis 55 gli

Alk Ay). — 2. Haec verba a λα}, desunt inA. — 3. ua. -ς 4, B addit
=. — 5. Baaddit E31, — 6. Ludolf addit commemorationem El-Kabbäs. —
7. Haec commemoratio deest in Ludolf. — 8. Haec tria verba desunt in A. —

9. B addit u) N. — 10. B addit Lu. — 11. B addit ..». — 12. B Le.
— 13. B addit ayi, | 5. 5,21 5 ÜL. — 14. Boy, ae. — 15. B
rap — 16. Deest in B. — 17. B addit Las! ua.

morceaux avec des coutelas. Son martyre fut accompli. Un des princeipaux
personnages de Paramoni vint prendre son saint corps et l’envoya ἃ
Achmoun Tanäh, son pays. Pendant le martyre du saint, beaucoup furent
_ martyrises. Le jour οὐ son martyre fut termine, quatre-vingt-quinze per-
sonnes furent martyrisdes. (Jue leur intercession soit avec nous'! Amen.

ONZE DE MESORE LE BENI (4 aoüt).

°En ce jour mourut Anbä Masis’, eveque de Bouchim (Ousim). Ce pere
etait pur, vierge depuis sa jeunesse; il avait appris les sciences ecel6sias-
tiques et fut consacre diacre. Puis il alla au desert de Habib et prit le froc
aupres d'un saint homme au service de qui il resta dix-huit ans, assidu A la
priere et au jeüne, extrömement humble et charitable. Lorsque la renommee
de ses vertus se fut repandue, il ἴα! choisi pour &veque d’Ousim, apres
notre pere Anbä Djamoul. Il mena dans l’episcopat une vie meritoire et fit

1. T,udolf ajoute la commemoration d’EI-Kabbäs. — 2. Cette commemoration manque
4
dans Ludolf. — 3. Mai Mosas.

ey

RP ἀν τον ,...9...

270,8;

2 70Ry®

De ee Pe

—

ἘΞ ERBE WERE u

716 SYNAXAIRE ARABE JACOBITE. [1258]
ὦ" pls | ie] ζῶν Sal ὁ den EL Je als als 5. 1187
Es ls al 6 (8. le 5 me DA "5 hl Sy LH
Ace Na ah a RALLY 5 Je A, με.
ie ὁ hzlll Alzeyly a ich ἀκα ρεθ anyl EN el 5 ὐ ϑωος
a cn Pas le Sind) SI Aal 3 ie u de al ae
il on ΟΥ δ ΑἹ ln δ τῶν > Bl A eh 7, Li
Aa Im I Je in Mas zn al ia ὁ συ. Ye οἱ 5.
aan le ns β an AS Ὁ. As 3S ey al Τοῦ αν ταὶ
Ile ΟἿ ρον ρὐλοο μόν das er el ai a ἔκ Ban
El ode A ee LE ne 1
I6 5, Ms iu ie ὧς

1. Β..}5΄. τ 2. Α 8. —3. Bau L.—aALU.—5.B sis. 6. Bose, ᾿

-- 7. Β Sys ls. - 8. A addit Je. — 9. B iu)! 2. — 10. A addit IS. --

11. Deest in A. —12.B bla». — 13.B joy. ΒΝ Σ — 15.:B addit ὃ.

sg, — 16. Ludolf addit commemorationem δ. Ptolemai.

(

plus qu’il n’avait fait ὀταηῦ moine en gardant le troupeau chretien et en le
protegeant contre les loups demoniaques, en. veillant * et en priant pour eux.
Il fut depourvu de biens pendant toute sa vie. Lorsque le patriarche Anbä
Khayil, martyr sans effusion de sang, fut &lev& sur le siege d’Alexandrie
(El-Iskandariyah), ce pretre l’assista dans ses chagrins et souflrit avec lui de
nombreuses peines par des coups frequents et douloureux, des mauvais
traitements, des emprisonnements, [ἃ mise aux fers pendant une longue durde
et ἃ plusieurs reprises. Dieu fit arriver de nombreux miracles par les mains
de ce pere pour attester le merite de sa conduite chez ceux qui ne le con-
naissaient pas; il recut le don de prophötie et connut des choses avant leur
arrivde; ainsi il dit A Anba Theodore (Tadros), eveque d’Egypte (Misr) : «Le Ὁ
roi ne reviendra pas de ce voyage, » et la predietion s’accomplit. Il annonca
diverses choses pour le gouverneur de Misr et elles se röaliserent. 1] guerit
des fiövres et de nombreuses maladies. Quand il eut accompli sa lutte, dans
une vieillesse vertueuse arrivce ἃ son terme, il tomba legerement malade; il
connut l’Epoque de sa mort; il fit venir son peuple, le bönit, lui donna l’abso-
lution et lui demanda de prier pour lui. Tous pleurerent et lui demandörent
de prier pour eux; il mourut en paix apres &tre reste plus de vingt ans sur

son siege. Que sa priere soit avec nous! Amen!,

»
τ Ludolf ajoute la comme&moration de saint Ptolemee.

12° MESORE (5 AOUT). 717

lg iu ἀκ... Sl & Ὧλλ ges U Bel ὅν. Kia gl

Ab in a AU Tal 3 oe Ab 95 is al & θῖνας εἰ τὶ
Ὦ Sa Bl ans Ὡς eg cn. ZU Sr El als Lech,
edle 5 μὲ u ὁ» ρῶν σε, En a ol in 9.)
S "ib Aal LT) „b Ai 5 ΠῚ ΚΣ, 63 le ala ὦ
τ a il eh lu Adenau
en dal SL & Le) ei ar) ἢ S x Din SU ZN >13 A553

5] Ul ΤΠ ριον In, Welas ai ul a U Iniey u 29 „le

1, 1. Haec commemoratio deest in Ludolf. — 2. Haeec tria verba desunt inA. — 3: B
ΠΥ 4. Deestn A. —5.Bel.— 6. Deest nA. —7.A x). —8.A Js, 353.
—9.B 35). — 10. A ale ᾿» 1 — 1. A Se. — 12. Ausb. — 13.A gang —

Ah. A u. — 15. B 3. — 16. A loan. — 17. A blSS,,

DOUZE DE MESORE LE BENI (5. aoüt).

‘En ce jour le τοὶ Constantin (Qosiantin) regna d’une facon chretienne
sur Rome (Roumyah) et la plus grande partie du monde. Apres qu’il eut rögne
avec son pere Constance (Qounstä) deux ans sur la Bretagne (El-Barantyah) et
que son pere fut mort, il gouverna seul en Bretagne et dans ses provinces;
il mit fin aux injustices de tout son royaume. La r&putation de sa justice se
repandit dans toute la terre. Les chefs de Rome lui envoy&rent demander de
les sauver de la tyrannie de Maxence (Maksimyänous) et de les delivrer de son
oppression. Quand il eut lu leurs lettres, il compatit A leurs malheurs et A
leurs vexations et resta ἃ reflöchir sur la maniere dont il les sauverait. La
eroix glorieuse lui apparut, il la prit comme refuge et partit pour combattre
Maxence. Il le battit; le tyran s’enfuit; le pont se rompit sous lui et il perit
de la pire mort, la septieme annde de son regne. Ensuite * les chefs de Rome
et tous les habitants le recurent en grande pompe et avec une joie consi-
derable; 115 celebrerent, pour sa victoire, une föte de sept jours : les poötes de

4. Cette comm&moration manque dans Ludolf,
PATR, OR, -- Τί XVIL — F. 8, 49

2 IK DA υ

“Ἔν

718 SYNAXAIRE ARABE JACOBITE. ᾿ [1260]
ὦ» oe σον EN 5 N δρῶ ge I en KEyUl
Ka 5 ὅσαι AUKN de 8 hy ὦ Fl u a Au ΟΝ
ih ana δαλὸν palm οὐ τὰ δου
ὦ» sch al sm al ον dA 5 a al (5 TE
ol Ay N lila amd U lan

SAN a ie ie ä

Ad ὦ sp 09» de N ee ed a du ἔ
οἱ δ ὡς ὌΝ eV el ΟΝ an Lay gie ro 1 SAU
A ü σὰν Pauls za als οἱ ls ὠὰ Ma ΣΝ

1. Deest in B. — 2.B Sb. — 8. B zii. — A. B sta): 5. ΒΟ ΕΣ
6. Deest inB. — 7. A a N δὲν — ΤΟΣ ΝΑ ὦ»). 5}}». — 10! Pror his verbis

a Lu, B habet 5» 3 No. — 11. Mai et Ludoll addunt commemorationem δ. Michaelis.
— 12. Haec qualuor verba desunt in A. — 18. BJ). — 14. Matthaeus, xvı, 28.

— 15. Matthaeus, xvıı, 2.
2

Rome, les orateurs, les maitres d’eloquence et de rhetorique se mirent A
louer la eroix auguste et ἃ eölebrer le seeours qu’il devait ἃ la puissance de
la croix. En l’an 21 de son regne, il fut baptise de la main du pape Silvestre
(Silbestros) et on proclama son nom dans le saint temple ἃ pareil jour. Com-
ment la eroix lui apparut, comment il combattit Maxence, le vainquit et le
mit en fuite, comment cet infidele se noya, le detail de tout cela se trouve
ci-avant au jour de sa mort, le 28 de barmahät. Gloire durable ἃ Notre-Sei-
gneur dans l’eternit&! Amen'.

TREIZE DE MESORE LE BENI (6 aoüt).

En ce jour eut lieu la Transfiguration de Jesus (Yasou‘) le Messie sur le
pie du Thabor (Täbour); il avait avec lui ses trois disciples, Pierre (Botros),
Jacques (Ya'goub) et Jean (Yohannä). C’etait eux au sujet de qui 1] avait
annonce qu'ils ne goüteraient pas la mort avant d’avoir vu le Fils de !’homme
venir a eux dans sa gloire?’. Or cette gloire qu’ils virent, c'est que ses vetements
ötaient blancs comme la neige’, qu'il avait change de couleur, qu’il £etait

I. Mai et Ludolf ajoutent la comm&moration de saint Michel, — 2. Matthieu, xvı, 28,
— 3. Matthieu, xvıı, 2.

[4261] 13° MESORE (6 AOUT). 719
el BY ls Ομ) Sa Anäa ug ον ΑἹ lad AS, 9 yoga Hay Liga 318
Jill lin (ὁ Pl. ae ἀρὴν Lala a οἱ Mare I 5 lg ὁ. Ay
dam Οἱ ziel Ki 01 N δ al ἀρῶν U de ὁ al ah ἀρ ge ie
gl N λιν anal 5.» εἰ ΑΘ ao ll le old
A ee ze Yo Sale lb anal μι = 6] ch Wh

im Br «ἢ vo Ge all, & a ἃ 1} a alas >) A εἰ μι. ERS
Ns Tel LAN ae ee a er Al N
laalses ME ya Ji Am a N ud N EIN! de Ian

1. Matthaeus, xvır, 3. — 2. A (25. — 3. Matthaeus, xvır, A; Baddit x» οἷο ER
INES RE 92 Ip en) «99 IE Aa ΤΑ τ σου

—6.B el -- 7.Ὰ Δ ΟΣ]. — 8. Matthaeus, xvır, 5. — 9, Matthaeus, xvın, 6,

lumineux comme un &clair. Moise (Mousa) et Klie (Ilyä) vinrent l’entretenir'
pour qu’on süt qu'il etait le maitre de Moise ressuscit& par lui d’entre les
morts et le dieu d’Elie qu'il avait fait descendre des eieux. Par cette parole de
Pierre : « Veux-tu que nous demeurions iciet que nous fassions trois abris- >» il y
a d’un οὐϊό une humilits et de l’autre un enseignement. Car il a regarde le
Seigneur et il a pens& quil stait nöcessaire de lui faire quelque chose qui
le garantit du soleil. Quant ἃ l’enseignement, il a repouss& pour les apötres
et pour lui-meme ce qu'il avait dessein de faire pour le Seigneur, pour Moise
et Elie, mais il les etablit au rang de serviteurs et ceux- la au rang de maitres.
Ne t’etonne pas du peu de science des apötres, car ils n’etaient pas parfaits.
* Quand Pierre eut prononc6 ces paroles, un nuage vint et les abrita pour
qwil σὰν qu'il n’etait pas besoin d’un abri fait par les mains. Une voix leur
arriva du nuage, pour confirmer sa divinit& dans les Ames des apötres, et
disant : « Celui-ei est mon fils en qui je me suis complu, ecoutez-le®. » En voyant
cela et en entendant celte voix, les apötres lomberent sur le sol‘ comme des

morts, jusqu’ä ce que la main salutaire de Jesus les toucha. « Levez-vous, leur

1. Matthieu, xvur, 3, — 2. Matthieu, xvır, 4. — 9. Matthieu, xvır, 5. — A, Matthieu,
XVII, 6,

720 SYNAXAIRE ARABE JACOBITE. [1262]

Ay N Sara, Ley au d dr τ Πρὸ ie Io,
ΕΠ
ed

5 -ὸ υὐὐ ὧν ἐς δῦ ε5}

gl πὶ τς τος ΟΝ Sure be Ὁ ρα], Saul - 02} Ja st

Gas ὁδ al 5 a PS RN, a en erg.
Ale al a ale I ME ὁ pgiukls u sap dr 2 a ΝΣ
es KU 3 Ihm en Bad Hl lb un ug day
να 8 pin gel an gi Baia) EP ass κα ey aka
Lena LANE AL 5 ab > Le Ὁ vs N

1.B et. — 2. Matthaeus, xvıı, 7-8. — 3. B addit ls BR — 4. Haec com-
memoralio deest in Ludolf. — 5. Haec tria verba desunt in A. —6. B ao) A addit
a3. — 7. B las. — 8. Deest in B. — 9. A usb. — 10. B Se ἘΞ, 1.A Je
— 12.Β. λα sw. — 13. B addit © b. — 14. Deest in B. — 15. B Ve. τα
16. B \So.

dit-il, et ne eraignez pas. » Ils leverent les yeua et ne virent plus que Notre-Seigneur
le Messie seul'. Gloire ἃ lui et que sa misericorde soit sur nous 6ternelle-
ment! Amen.

QUATORZE DU MOIS DE MESORE (7 aoüt).

En ce jour, Dieu fit un grand miracle dans la ville d’Alexandrie (El-Iskan-
daryah), ἃ cause duquel erurent beaucoup de Juifs (El-Yahoud), par les mains
de notre pere, le saint Anba Thöophile (Täoufilos), onele de saint Cyrille
(Kirlos). 1 y avait dans la ville d’Alexandrie un Juif nomme& Philoxene (Filok-
sinous); Al &tait excessivement riche, craignait Dieu et agissait suivant la loi
de Moise (Mousa) dans la mesure de ses moyens. 1] y avait aussi dans cette
ville deux chretiens pauvres qui travaillaient A un metier manuel. Satan
(Eeh-Chaitän) inspira ἃ un d’eux une pensee blasphematoire; il dit ἃ son
compagnon : « Pourquoi adorons-nous le Messie et sommes-nous pauvres,
tandis que ce Juif Philoxene est extrömement riche ? » — L’autre lui repondit :
« Mon fröre, la richesse de ce monde n’a pas de valeur auprös de Dieu, et sielle

1, Matthieu, xvun, 7-8. — 2, Cette comm&moration mangque dans Ludolf

[1208] 14° MESORE (7 AOUT). 721
pl, Asyl Aal allg Az ΟΝ! οἴω übel u ar 10 58 25 all
Ele se a ed N UL ὀκλβαν las
Ben τ τι ar) il N a IN Se ee
Br 08 Se NM ee dd ὦ ὁ ὦ
Fl gr duch eis αὶ ἀπο! il das N gie KA all N weis
ὦ υἱ ἃ ee ee et ee
Il ale slels ac, alis pi mn Kylie

rs Mi al Ale 9 Κῶ als ae a gb ee ἢ

el ΔΝ ll es I) A: md οὐ JE U sa a A
De ὦ (μα οἱ N ed

1.9 οὅ desunt in B. — 2. B addit rer το ΒΒ x — 5. Deest
᾿ ὑπ 8. -- 6. Β 8}. -- 7. Α Δ). -- 8. Bl al el. — 9. B ol. — 10. B
addıt eb. — 41. Haec verba a Is“? desunt in A. — 12. B addit er? ΞΞ 159: Ὁ

Ε΄ 1.1...

en avait, il ne la donnerait pas aux idolätres, aux adulteres, aux voleurs,
aux assassins; les prophetes n’ont pas cess6 d’ötre pauvres et persdeutes, de
möme les apötres, et le Seigneur a dit : Les pauvres sont mes [reres. » Mais
l’ennemi du bien ne le laissa pas accepter ces paroles : il le poussa ἃ aller
trouver Philox@ne le Juif et ἃ lui demander de le laisser entrer ἃ son service.
L’autre [αἱ dit : « ΠΕ πα m’est permis de vivre qu'avec ceux qui sont de ma
secte; si tu veux une aumöne, je te la donnerai. » Ge malheureux lui repon-
dit : « Prends-moi * chez toi, j entrerai dans ta religion et je ferai tout ce que
tu m’ordonneras. » Le Juif lui dit : « Attends que je me consulte avec mon
juge. » Il alla lui rapporter ce qui en etait. Le juge repondit: « Dis-lui que
511 veut renier sa religion et &tre infidele ἃ son Messie, nous l’accepterons
et nous le cireoneirons. » Il lui rapporta ces paroles que l’autre accepta, il le
prit et lamena ἃ leur synagogue. Le chef demanda devant tous les Juifs :
« Est-ce reellement que tu renies ton Messie et que tu deviens Juif comme
nous? » — « Oui, » dit-il, et cet &gard renia Dieu le Messie devant les Juils et
ajouta A sa pauvrete d’argent la pauvret de sa foi. Puis le rabbin ordonna

de lui faire une croix de bois, et de la lui presenter avec un roseau sur lequel

7.2728

nn

722 SYNAXAIRE ARABE JACOBITE. [1264]
Je gel Το Ga ὧξ Pla Mi Mey Li I a Tasy
ai ll Ali Pl Aal Fri, ab; del Min di N
ey ὦ a > Mae BIN RAN a gab Le an a nal Le ci
Ken oe AN οἷς ὦ» οἱ οἱ >
dal a Opige Sair tell I 95. al ll ei oe τὰς
Al Al a "is 19 οι. elle re δρίοϑ el 5 u
Aual au dal ga ab οὐ a Bl Ph Ba al Me τὸν
an Anh ἐδ» le Male li Οὐ ll Sal ES ἘΞ
te al 520} ame οἱ Te ὦ» 890 a. ὦ" er 5 ὅν!

N N AN em ns Pl dl a ἀρ Fell ed all

1. B 1»κ85.. — 2. Deest in B. — 3.B 155. — A. B is». — 5. Baaddit .».: ἢ
6. Biya slely. — 7. BI, — 8. B Ἰλῳ. — 9. Β Δ )25». — 10. A addit a —_
11. A 5 p\. — 12. A Ἔα 7: Baddit 5535. — 13. A ll. — 14. Deest in B. —
15. Deest inB. — 16. Baddit N! N nf SH Sn 17.A bb. — 18. B
Iadın) ᾿ er: 19. B wre. τ Haec verba a pe U er desunt in A. — 21.B»
er: De Deest in A. — 23. B Se. — 24. Dee. —-25. A »"- — 26.B well.

— 27. Haec verba a icla, desunt in B. — 23.B ὦ se —. a) Ξ addit se ars u
su] δῶν 9 ὁ ums.

il y avait une eponge remplie de vinaigre et une javeline. « Grache sur cette
eroix, [αἱ dit-il, approche d’elle le vinaigre et perce-la avec cette javeline en
disant : Je te perce, ὁ Messie. » Il prit ces objets et fit ce qui lui etait
ordonne. Lorsque, de sa main maudite, il perca la croix glorieuse, il en
sortit en abondance de l’eau et du sang qui coulörent sur la terre. Puis ce
rensgat tomba mort, dessöch& comme une pierre. Une foule de Juifs ressentit
une grande crainte et la plupart erierent : « Le Dieu des chretiens est le seul;
nous croyons en lui. » Puis ils prirent de ce sang et en mirent sur leurs
visages et leurs yeux. Philoxene en prit et en frotta les yeux d’une fille qu'il
avalit et qui dtait nde aveugle; elle vit sur-le-champ. Lui-m&me erut avec les
gens de sa maison et de sa famille et une foule consid6rable de Juifs. Ensuite
on envoya vers notre pere Theophile pour l’informer de ce qui ὁ αὶ! arrive;

il se leva, prit avec lui notre p£re Gyrille et une foule de prötres avec beau-
coup de fideles, vint ἃ la synagogue des Juifs et vit le sang et l’eau qui
coulaient de la eroix. Il prit de ce sang et en recut la benedietion. I la fit
transporier dans l’Eglise, recueillit le sang, l’enleva de dessus la terre et le

1265] 15° MESORE (8 AOUT). 723
a! ἷ BIOS DE) Aal ner nl Cr 3, iela>y «ἰδ Eee * f. 272 v%
Ἐπὶ ἘῸΝ] ΠῚ {5:15 Ἄρα als 34) inzesss N Auch) ὥσθ εὐ οὶ lag

Gm ὦ» ae gl

Fre ee | ig Lu all Tyia τ ud au δ... Aa Ns ΕΣ
Ἐ53) US 10.1 al, ἰα νὰ or ιρ ΠΕΣ 28 32 mul 518 οι ἼΘΙ or
As ar ΣΝ ae N a au ρὸν» οἱ Mais sl a ol οἱ

Babes 2. B vb. — 3. Deest in A. — 4. Pro his quinque verbis B habet
ὅς U an τὴ ers us)! sluJ! 0 ΕΝ By ea all, 2 JH Haee

r .r
= w
commemoratio deest in Ludolf. — 6. Haec quatuor verba desunt in A. — 7.B\>.

BE 8.B I). - 9.4. δὲ Bo. — 10. Blei. — 11. A a8.

placa dans un vase en vue de la bönddietion et de la gu&rison. Puis Phi -
loxene le suivit ainsi que toute sa famille et une fonle nombreuse de Juils.
Il les pröcha et recut leur declaration qu’ils acceptaient la [οἱ * au Messie * 1. 272 w.
erucifi& par la main de leurs peres. Puis il les baptisa au nom du Pere, du
Fils et du Saint-Esprit et les associa ἃ la priere. Ils revinrent A leurs demeu-
res en louant Notre-Seigneur le Messie et en le eelebrant. Gloire ἃ lui conti-
nuellement dans l’öternitö! Amen.

QUINZE DE MESORE (8 aoüt).

"A pareil jour mourut sainte Marine (Märinä). Elle etait fille d’un chre-
tien des gensriches de la ville, et son nom ctait Marie (Maryam). Elle perdit
sa mere des son enfance et fut elevee par son p&re dans toutes les lettres
jusqu’ä ce qu’elle eut atteint l’äge de femme. Alors ileut dessein de la marier

et d’aller, lui, dans quelque couvent pour y prendre le froc. Elle lui dit :

1. Cette comm&moration manque dans Ludolf.

+

72h SYNAXNAIRE ARABE JACOBITE.

el, Teile A em --: us
US 55 ae Ill di a ne ah ab LE Je δ ah
El gar N des οὐ al μι πο & sch ze
u | er ED) BE rn Ne «ih aM Be
Ἐπ τ 1π| ze les else alien el ----
Ge SAY al Ele a dla, Pa u al «ἰ0.} |
ES GE da a ae WE SE al ET
A καὶ 95» UN οὐδ m üb ὁ Il ya Ban a ὁ Ὑ aus GE
Fr AN) IH Bars Sa ee ul eb Saul ὁ. U
al N as is 16 rl a ea οὐν οἱ δ 4 ἙΝ

{8 RR DB ΞΘ 32,8 as. = Deesi nB HB οὐ: -
6. B „WU. — 18 -- 8. Β „W.—9.B [Ὁ — 10. Β addit . El. —
11. B öyie. — 12. B Sl er addit δὶς... — 413. , »-B. — 1b. Haec verba a

a3 desunt in B. — 15. B Sl — 16. B addit 95» le) or ι9 a] lt sl 65
Is] ‚säl). — 17. B EN

« Mon pere, comment sauverais-tu ton äme et perdrais-tu la mienne?» — 1
lui repondit : « Que ferai-je de toi, alors que tu es une femme? » — Elle

reprit : « Je me depouillerai des vetements de femme et je revetirai deshabits-
d’homme. » Puis elle s’empressa de raser sa tete, revetit un costume mas-
eulin. En voyant la fermet6& de sa resolution, car elle &tait pleine de zele
pour accomplir son dessein, il distribua tout ce qu'il possedait aux pauvres,
n’en prit qu’une petite partie, changea le nom de sa fille en Marine et entra
dans un couvent Οἱ il habita avec sa fille dans une cellule pendant dix ans,
pleins de zele et de devotion. Puis le vieillard mourut et la sainte resta seule :
elle redoubla ses prieres, ses jeünes et ses veilles. Il arriva que le sup6rieur
de ce couvent envoya la sainte avec trois moines A la ville pour rögler les
allaires du monastere, car il ne savait pas que e’6tait une femme et il eroyait
que son ascdtisme augmentait la faiblesse de sa voix. Quand elle partit avee
les religieux, il arriva qu’ils descendirent dans une hötellerie, ou ils etaient
lorees de s’arröter. Un soldat de P’empereur y descendit &galement cette nuit-
la. II vit lafille du maitre de l’hötellerie et la souilla et lui recommanda :
«Si ton pere te dit quelque chose, dis-lui : C’est le jeune moine Anbä
_

- Marine * qui m’a souillde. » Son pere alla au couvent et commenga äinjurier

15° MESORE (8 AOUT). 725
4 So

ἊΝ & ol AL Le u „le al a a Le Hua, ne 1.9
Ὁ Yon Ay ES; Οἱ UI SA 5 el gilelll ὅθ rei Ὑ»
u Sue SEE da N re AN gs La
ul ol ὦ „al DL Je οὐδ N ab ale Pie ἄν
sÄ>b 6) sl ,l ων. μ! οἷ & εἰς. a. alas us Gl sr! als
τι 1» ἴω δὶ SE MA lee ὁ 290 Finn Ste)! Je ser Fol
N dar Sl ON Il, Sal Has) οὐ ag ὦ Par „al
Dun -ὦ 2,0 οἱ 555. Jr οὐ ade 225 οἱ ὦ alla is
ee) 10,5 Lu) Be) | sr) 0% eb ll ul el ler als
Zul ELSE LI 194} Sal IS χὰ» «Υ αἱ al; δ οἱ Manız

ΒΒ Ὁ}. — 2. B addit en) N; (ἢ). — 3. Deest in Β. — 4. „m
Es desunt inB.—5.B μεὸ. — 6.B > 5: - 7. Στ 5}. —8:B lan.. —9.B

ἴ5....... PAS. —_ 11.B Isa]. — 12. B lan. — 13. Haec verba a is
desunt in = — 44. A Ns ὡὔϑ. — 15. A 852 — 16. ByS οἷο: — 17. Ban. --
18. ων» 19} desunt in A. — 19. Haec verba a aa, desunt in A. — 20. B sy —

les moines. (Juand le sup6rieur du monastere se rencontra avec lui et apprit
de lui l’aventure, il lui demanda de cacher leur secret et de ne pas les des-
honorer devant les gens du siecle. Puis le sup6rieur fit venir Anbä Marine, la
reprimanda et l'injuria sans qu’elle süt l’affaire. Quand elle en fut certaine,
elle pleura devant lui et l’implora en disant : « Je suis Jeune, jai p&ech& devant
toi, pardonne-moi. » Il la saisit ἃ la gorge et la chassa du couvent. Elle
resta ἃ la porte du monastere. Lorsque la fille du maitre de l’'hötellerie devint
enceinte et mit au monde un garcon, son pere l’emporta, le porta ἃ Anbä
Marine et le jeta devant elle. Elle le prit et se mit ἃ aller parmi les ber-
gers et le faisant boire, puis elle redoubla ses jeünes et ses prieres. Elle passa
trois ans hors de la porte du couvent. Apres cela, les moines se r&unirent
et demanderent au sup6erieur de la faire rentrer dans le monastere. ἢ
accueillit leur demande apr£s lui avoir impos6 des rögles p£nibles; il la fit
rentrer dans le couvent et Anbä Marine accomplissait les besogne lfatigantes :
elle faisait la cuisine, balayait, jetait la poussiere, puisait de l’eau. L’enfant
grandit : elle lui fit prendre le froc et le plaga parmi les moines apres l’avoir
instruit dans toutes les lettres et la crainte de Dieu. Ouand la sainte eut

accompli quarante ans dans le couvent, elle tomba malade pendant trois jours,

EEE NT TE TEE

ἘΠ 273 v°

73 w. souillee. Il ne cessa de les trainer et de les tourmenter jusqu’ä ce qu'il les

al Bo Mn al ὁ ὦ ἀρὰ Bl as Ben ce

726 SYNAXAIRE ARABE JACOBITE.
Pal ὦ με ὦ Pam gg gl Te ns al ἃ
Maya KU les LE DIN sy Οἱ day as eb ec A
ee aa LE al dr Iyiel, ol Sol an Ita st
Pd a Jesl s Sl, WU En Aal es (ἱοὐ οὐ μδὺ dB
δ 5 725) al ἧς. ἰῷ IS Ip] ib ara al 08 X μὰς Il
5A el Si Ash Saal all Al as a ee

+
zen ed dp il I ah El de ai u ΟἿΣ

ae SA NY le

1.Β φῦ, 2 Bo. —3.A ab öl. τὰς Biyany. — 5. BUJS SHE

—6. 3 „le. — 7.Badadit al, er τ 8. Haec verba a Sl desunt inA. —9. B

addit Ὁ -- 10. A ie. — 11. B ei; — 12. B Ber 13. B lapla- 3
14. A by. — 15. B addit \&». — 16. B 3,8. — 17. Baddit 1)3..5} Er

puis elle mourut. Quand le superieur du couvent apprit sa mort, il ordonna |
de lui enlever ses vötements, de l’en revötir d’autres et de la porter vers le |
lieu de la priere. Lorsqu’on les lui eut ötes, on reconnut que c’etait une |
femme. Tous poussörent des eris : « Seigneur! sois misericordieux! » et ils |
informerent de l’aventure le superieur du couvent. Il vint, la vit, s’ötonna et
pleura sur ce qu'il avait fait. Puis il envoya chercher le maitre de l’hötellerie.
et Τα] apprit qu’Anbä Marine 6tait une femme. Ensuite, il le fit entrer aupres
delle et ils prierent sur elle avec beaucoup de larmes, des louanges et des
glorifieations. Quand on vint pour ötre beni par elle, un 'moine borgne
[rotta son visage sur elle pour &tre beni par elle et il vit. Lorsqu’on l’enterra,
Dieu ordonna ἃ Satan (Ech-Chaitän) de s’emparer de la fille du maitre de
Ihötellerie qui avait menti sur la sainte, et du jeune homme qui l’avait |

amenät ἃ son tombeau : ils avou£@rent leur faute devant chacun. Des miracles
innombrables apparurent de la sainte. Que sa priere soit avec nous! Amen,

17° MESORE (10 AOUT).

-1
τῷ
.

4 Su ὦ" es rat) ee)

τ ZI ΑἹ ae Ball Ba > aa 56 ἱρὴ ia ὦ ὁ
Te ee de all ae Ta Me 9 en τ
oil ara Mal, el a IE 5 Eee οἱ ὦ
Ws PAS Ne ae US se ehe ba Sr gr an WAY Val Om
Bel, ὡς U u Us Bla N sul rc TAN Sb
δ΄ τ. um pie oe Se SAN ni se a u
Ä Gel la 55

Ὁ» a 5 “ὦ καὶ ul ir RN sim Br ES 1, \ia ὠ

᾿ 1. Haec quatuor verba desunt in A. — Ὁ Β στο: — 8, Deest in A. —h.A

5.8 0- -- 6. „8. — 1. ΒΔ)». — 8. A „al. — 9. Deest in B. —

10. A 5): — 11. A'praebet rursus Δα. — 12. Pro his verbis, B habel ὧς:

τας ἀθχν 18 A) 3. — 14. Deest inB. — 15. B Sell ns. — 16. Haec iria verba
I ἜΣ

desunt in A.

SEIZE DE MESORE (9 aoüt).

A pareil jour eut lieu l’ascension du corps de Notre-Dame la pure, Marie
(Martmaryam) mere de Dieu le Verbe. En elfet, apres sa mort, les apötres
avaient le cour alllig& de leur söparation d’avee elle. Le Seigneur leur promit
qu’assuröment ils la verraient en corps. Arrives ἃ ce jour, ils la virent en
corps, assise en grande pompe ἃ la droite de son Fils et de son Dieu. Elle
etendit la main et benit chacun des disciples. Autour d’elle &taient les
milices des anges et des saints et le roi David la louait en disant : « La reine
est levse A ta droite avec des v&tements d’or. » Les ämes des disciples
furent dans la joie. Puis elle monta ἃ leurs yeux, assise sur le tröne des Che-
rubins devant οὐχ, et ils se prosternörent joyeux. Cette föte [ὉΠ institude en
comm6moration perp6tuelle de la Mere de Dieu. Que son intercession soit

avec nous! Amen.

DIX-SEPT DE MESORE (40 aoüt).

En ce jour mourul saint Jacques qui &tait de la petite ville appelöe Man-

wergtn: ne

ΩΝ ee ee ET?

μεν A το δ᾽ 4-..:-Ὁ Ὁ ΣΝ δ. TRITT

nm

πα “νον Μ΄ “.. 00...“ “Ὁ

"li

#4
Ei

a

ee ιν“ ΔΩΦΝΝΝἐδΝΝιΝΝΝ

27%

».dait en fait de biens * et de troupeaux. Il y avait chez son pere un vieillard

728 SYNAXAIRE ARABE JACOBITE. [12 0)
ME οἷ a 1 1 A ee m pl Sl 06 Ma zu! JLel
ἜΤ U Sim pays gayalad Sl) > N ande SL al
A ὅρων Je aäle Ed re Is I Ar, el AN Sa
ae le ae ei Je πὶ ale st Int
LK 3 εἰκός „u re „u ul Nu) u ἢ & L alas Say
338 IAay Er ὁ Zee Pa or le lad al, 3ul Op
il a οἷόν de EAU κὰ ὯΝ 48. ὦ 8, 5 In 5,5 Jul es
εἷ- el ale HEN Sean τ Suse Be 2 in
ἔπ an Φ5. οἱ oe οἱ wer) an N μι
a ὦ] 5.0.1 an Τῷ an a Aa Me u a

1. Deest in A. —2. Pro u. | ie A habet 8]. -Ξϑ 5. BZ — 4. Deest in N
— 5. Deest in A. — 6. Haec verba a ea) desunt in A. — 7.B addit al
— 8. Deest in A.

goug (Amadjoudj), des distriets de Psoi (Absou). Ce saint Etait ne de parents
chrötiens et eraignant Dieu. Ils avaient eu trois filles avant ce saint. Quand
elles eurent grandi, ils les mirent dans un couvent de religieuses pour les
instruire et les elever dans la erainte de Dieu. Elles apprirent beaucoup de
livres ecelösiastiques anciens et modernes. Quand ils voulurent les faire
revenir, elles n’y consentirent pas, mais elles se r&unirent comme fiancdes du |
Messie. Ils s’allligerent d’en ötre separes, mais le Seigneur les eonsola par
ce saint Jacques. (Juand ils l’eurent, ils s’en r&jouirent. Lorsqu'il eut atteint
sa sixieme anne, ils l’envoyerent ἃ Psoi pour apprendre la sagesse. II
l'apprit et devint accompli. Puis son pere l’envoya examiner ce qu'il posse-

qui gardait les moutons; il faisait beaucoup d’actes meritoires, descendait
pendant l’hiver dans un &tang d’eau et y restait ἃ prier la nuit entiere. Ge
saint Jacques faisait de m&me et cela dura longtemps. Lorsque Satan (Ech-
Chaitän) souleva la persceution contre les chrötiens, le vieillard remit som
troupeau au pere du saint et partit pour soullrir le martyre. Jacques demanda
ἃ son pere de le laisser aller avec lui, promettant de revenir. Quand il partit,
il trouva le gouverneur dans la Haute-Egypte (Es-Sa‘id) oecupe ἃ tourmenter-

-

17° MESORE (10 AOUT). 729
JA za ia O6 5] cal & El aid el Js nach AK ὡς ὦ»
or st B< SUR >34) os 125,81 EX) m a) u ia U,
Wi, a! bc N N ὦ F ll) Gl3 Je NY sw Ss

Ὁ

2 ὌΝ a il NE Ts ns an ul, dsl 8 Sale ar
Oel ω δος εὐ» a hal o”

BEN le 2 A es. 3. Ἃς yo. u‘ 2b, —5.B ‚al
ἢ ς ΞΡ, et >,

— 6.B 3) εὖ. — 7. A all —8.B la, er — 9. His tribus verbis quae
desunt in A addit B NS! I), N = 5.5) ΝΣ Sl. er IL τ

Ε΄. -- : Aa Ba

Juste (Yostos) fils du roi, qui avait abandonne la royaute et souffrait le martyre.
Le vieillard dit ἃ Jacques : « Vois, mon fils, parce que celui-ci, 6tant rol,
| a abandonne le royaume de ce monde et a suivi le Messie, on l’a söpare de
sa femme et de son fils : combien cela est juste pour nous, malheureux!
Console-toi et ne t'afllige pas d’tre separ& de tes parents!» Puis ils s'avanc£-
rent vers le gouverneur, confesserent le Messie et injuriörent ses dieux.
On coupa rapidement la tete du vieillard. Quant ἃ saint Jacques, le gouver-
neur lui fit subir de grands tourments en le frappant avec des fouets. Puis il
| fit chauffer une dalle et la mit sur son cur. Le saint leva les yeux vers le
Messie et pria; le Seigneur l'aida et le delivra. On le mit dans un 580 et on
le jeta dans le fleuve; l’ange du Seigneur len retira. Il alla se mettre debout
devant le gouverneur; celui-ci l’envoya ἃ Peluse (El-Faramä). Lorsqu'il com-
‚ parut devant le magistrat de cette ville, celui-ci le tortura, lui coupa la
| langue, lui arracha les yeux, le broya dans des erocs, lui dechira la chair au
\ point que son corps tomba en charpie. Quand ce gouverneur fut fatigue de
| Te supplicier, il &erivit l’ordre de lui couper la tete ainsi qu’ä deux autres
| martyrs qui ötaient ἃ Peluse, e’6tait Abraham (Ibrahim) et Jean (Youhannäd),
j des gens de Djemnouti (Samanoud). Que leurs henedictions soient avec nous!
Amen,

"
Ε
£
ἘΞ
R
&

we ugs

οὐ ἐσ, a ee Sören ὁ ee er ri

ΤΩΣ ΝΒ

nn (

ΡῈ

. 2,8

y°

1 ν᾿. ville de Constantinople (El-Oostantinyah) ?. Ce pere * etait saint et vertueux. ΠῚ

Mel 8" DVI lie Lbladl in Ay a N el

730 SYNAXAIRE ARABE JACOBITE. [1272]

SAN u ὦ ὧλ Le

δοῦν] Ku ie Am les re ae
IE il a ps UN N (1599 LER N ὦ υ
UN sb ὦ ὁ LM NE da NE ee =
N el ee eo ὐδο ΟὟ" Μὴ
zu SEN ad ab lach UN Is az SU AV
2 u Ah abs οὐκ dl οὐ re N ΞΕ
As 0 dl ey ds κακό el A A

1. Haec commemoratio deest in Ludolf. — 2. A ὅν αν.

DIX-HUIT DU MOIS DE MESORE LE BENI (44 aoüt).
' (En ce jour) mourut notre pere Alexandre (El-Iskandaros), patriarche de la

öprouva de nombreux tourments de la part des sectateurs d’Arius qu’(Atha-|
nase) chassa, ainsi que sa secte, de l’eglise d’Alexandrie (El-Iskandaryah). |
Arius alla ἃ Constantinople; il entra chez l’empereur Constance (Qostantinous) |
et se plaignit ἃ lui de saint Athanase (Alanäsyous). Comme il ne trouvait pas de
repos pres de celui-ei, il Τὰ] demanda de dire ἃ ce saint Alexandre de le rece-
voir. L’empereur envoya dire ἃ 66 pere : « Athanase nous a fait opposition et
n'a pas recu Arius. Tu sais que c’est nous qui travons fait patriarche ; ne nous
desobeis pas, donne-moi satisfaction et absous Arius. » Le saint r&pondit :
« L’eglise n'’admet pas Arius parce qu'il n’adore pas la Sainte Trinite. » —
L’empereur reprit : « Au contraire, il l’a confessee devant moi. » Le saint
repondit : « S’il a confesse la Trinite, croyant que le Fils est consubstantiel au
Pere, qu’il le declare dans un 6crit de sa main. » — L’empereur fit venir Arıius |
et lui dit : « Eeris une declaration de ta foi. » — II 6erivit une declaration sur
la ἴοι orthodoxe, mais e'&tait contraire A son sentiment interieur. Constance

1, Gette commemoration manque dans Ludolf. — 2. Mai et Malan Alexandrie.

[1278] 18. MESORE (11 AOUT).

-1
w

ον EU Js LE is χοῦτοὶ Kia 5 Asyl Je üb! Erb De
rc 3 us arg abs _S ΟἹ a Klee ale A a ὦ N!

ale) 1... AL Lie cl: pool Se ee y!
3 Ὁ LE στὸ ὃ. (3 .Ὁ:Σ ὑῶν : IE :

A el UN ae LS Ale Sol al il, gro uns dis Ya gg-V]
ὁ DS ie τ τὺ νὰ ὦ δ ἐν τ ὦ με, el
. a Οἱ 4} en a un ll τὰ ἢ SL EL AN >
N I ad N en 50 Ὁ gl an DE LE nl Als

rl den le a RN ΟὟἹ des EN ς
3 δ. Hal Als ai u) JE au a 50} el I oil
EN τς ὃς ΚΣ ὁ mo ade Isa db ni LE WE μῶν ab
Bere All ne de el eh

ΑΙ 1:9:

lui demanda de jurer sur l’Evangile que telle etait sa eroyance. Il le jura
mensongerement. L’empereur dit alors ἃ notre pere Alexandre : « Il ne te
reste plus de grief contre lui, apres qu'il a &erit sa declaration et sa foi.» Le
patriarche lui röpondit : « Notre pere Athanase a renouvel& contre Arius son
excommunication, par un &crit de lui et des 318 (Peres du coneile de Nice) ;
il l’a banni d’Alexandrie, lui et sa secte. Donne-moi un delai d'une semaine;
si dans cet intervalle rien n’arrive contre Arius, et si sa parole et sa eroyance
sont sinceres, je le recevrai et je le laisserai s'associer aux prötres. » — L’em-
pereur reprit : « Sache que je patienterai avec toi pendant autant de jours; si
Arius n’est pas admis, je frapperai l’Eglise d’une amende considerable. » —
Alexandre sortit et resta ἃ jeüner * pendant toute cette semaine, demandant ἃ
Dieu de le delivrer du pech& d’Arius. Le temps &coul6, celui-ei s’habilla magni-
fiquement, entra ἃ l’öglise et s’assit avec les prötres devant le sanctuaire. Puis
notre pere Alexandre entra afllige, ne sachant que faire. Il se leva pour com-
mencer le saint sacrifice. Les entrailles d’Arius furent agitees. Il alla dans un
endroit secret pour faire cesser ses douleurs. Mais ses entrailles et tout ce qui
etait dans son ventre descendirent et il resta vide. Comme son absence se pro-
longeait, on le chercha et on le trouva mort dans un coin. On en Informa
notre pere et on loua le Messie qui n’avait pas abandonne son Eglise. L’em-
pereur en fut ötonne et reconnut qu’Arius avait menti dans son &erit et.son

x. 279/7%

en

en

un
De ὁ α . “

732 SYNAXAIRE ARABE JACOBITE. [1274]
SU N ad ol ale τ τ...

gel la Me οὐ N δ] > ans “
She] SH ol Al ἀρότου ον Δα ὦ δ οἱ ΣΤ ὦ 1
ar Ep ΟΝ δίς ὁ Οὐ me 0 κὸ ὁ ὡς ὁ Δα τοῦ
Ads νὴ at ze üb la οὐνον! 55. len ἡ τ
οὖν (I?) I ZU I > ss ὁδ ol ab a οἱ El Ὁ] δ

aM N a eV Ar a al al A Hl Va
Selb A AN A Ai a ὁ mu au sl I Al ὦ ol αἱ 1

or ls > ob Be als & gas > ΙΖ JeY ala Jg ἘΠῚ u

1. Haec commemoratio deest in A, Ludolf, Assemani, Mai ei Malan.

serment. La saintet& du patriarche fut confirmee ainsi que son orthodoxie et
’heresie d’Arius; il loua le Pere, le Fils et le Saint-Esprit et confessa que
leur essence &tait une. Lorsque ce pere eut men& cette vie vertueuse et fut
arrive A une belle vieillesse, il alla retrouver le Seigneur. Que sa priere soit
avee nous! Amen.

' Sachez, mes freres, qu’ä pareil jour fut martyrise saint Eud&mon (Ouda-
moun) qui ötait de la ville d’Ermont. Il &tait assis dans sa maison et avait avee
lui des idolätres. Ils se dirent les uns aux autres : « Voici qu’est arriv6e dans
la ville de Chmoun (El-Ochmounain) une femme ayant un petit enfant (qui
ressemble aux fils des rois. » D’autres personnes dirent : « Si cet enfant vient
dans le pays d’Egypte (EI-Misryah) ... » et chacun d’eux s’entretenait de
ce jeune gargon. Lorsque l’assistance fut partie et que chacun fut alle
dans sa maison, Eud&mon se leva, sella sa monture, se mit en route sur-le-
champ et arriva ἃ la ville de Chmoun. Il vint vers Notre-Seigneur le Messie,
se prosterna devant lui et le vit avec Marie (Maryam) sa mere. Quand le Sei-
gneur l’apercut, il lui sourit au visage et lui dit: « Salut ἃ toi, Eudömon! Tu
as pris de la peine ettu es venu ici, ἃ cause votre entretien dans la r&union, ἃ
mon sujet, quand vous &tiez assis ἃ boire. Je demeurerai chez toi : ta maison

1, Cette comm&moration manque dans A, Ludolf, Assemani, Mai et Malan,

[ 18° MESORE (11 AOUT).
eos as ὦ “159] > ze Ay] τὴ ὧδ EC ae 0% ie Br Je
Bay N else u de Feed
ΕἸ ey ayı ρα. US τ ler Yard) io zu Y
(9 mes ας “οἱ ὡς A ὦ Ian ΟΟΙ le οὐδ Las pe cu
le hl τ χὺ 5 re Mol ον le Wo el καὶ la 1fans
De I Selle N Ray!
ὦ lic le Sal Su Al ame el (5. üb And A 5
ls 85: τὶ" ὁ»)5) οἱ AU lub don 9} οἷ Ian il ὅλο «-
ls ol sl 5.005} Ka de Il Ἃἱ 1,22. er Neil ΟΌΝΙ οἷς. ol se ὦ»
υ Fa ὦ del οἷ I J οἱ 275 al a il = εὐ οἱ Gr
u a we,

I
Ο
ῶ

LBS. τον Ba. τι 8. Bel,

4

ΤἊΝ mon habitation dans l’eternite. » Alors Eudemon, troubl& et merveille, lui
&

| maison ; je serai ton serviteur öternellement. » Le Seigneur reprit : « Ne 5015

_ pas inquiet ; il faudra absolument que ta maison soit une habitation pour moi et

ma mere, eternellement, car quand tu seras parti d’aupres de nous, les ido-

dit: « Seigneur, je desire que tu viennes chez moi, que tu habites dans ma

_ lätres auront entendu dire que tu es venu vers nous : cela leur sera penible ;
| ils verseront ton sang dans ta maison; ne crains pas, car je te placerai pres
_ de moi dans le royaume des cieux, mon royaume 6ternel ἃ toujours, sejour
| d’une joie durable qui n’a pas de fin : tu seras le premier martyr dans le
| pays de la Haute-Egypte (Es-Sa‘id). » Cet homme se prosterna devant le Sei-
gneur, le benit, puis partit et revint dans sa maison. Lorsqu’il arriva dans la
ville d’Ermont, les idolätres l’apprirent; la ville fut remplie du bruit qu’Eu-
demon 6tait alle vers Jesus (Yasou‘) et qu’il &tait revenu d’aupres de lui. Les

infideles vinrent en häte lui dire: « Est-ce que ce σόοι! qu’on fait est exact? »
_— « Oui, repondit-il, je suis alle vers lui, il m’a beni et m’a dit : J’irai demeu-

rer chez toi &ternellement. » et se

servirent de leurs &p6es contre lui. Son martyre fut accompli en ce jour. Lors-
que l’idolätrie fut abolie et que les chretiens se furent multiplies, on bätit sur

l’emplacement de sa maison une &glise sous l’invocation de Notre-Dame et de
F PATR. OR. — T. XYI. — F. 3. 50

=

=

:5
N

ΩΝ

een.

ih

EU EI ERBETEN P EN

᾿
Ὡ πὰ

73% SYNANXAIRE ARABE JACOBITE. 11276]

: a
NE ee de el le ὁ ὦ “9 |
he a N ah πο nn il
>, 1 Ka τ Gl a il all a LS a ΕΝ
el ΟἹ N ae 55 Age χοὰς Lab ΟΝ] Sl, lich ya La deln ΙΝ,

Ep υὐὐ ὧν ες δῦ.» a

> a ΟὟ οἰ ων N ir al Pal ae Nelly) Ma ον ὁ 4

dr gi ak Bde Iyiy nee Ihr ges Baal dal ua Asa Il
N a a a nie ae
8 105 Je kl lo 5 eb UI 5 A τοῦ 15} 5 le Lil als
πα I 9a al do a Ay AL Br.

1. Haec quatuor verba desunt in A. — 2. B addit el. — 3. Baddit by. —
ἀν A 213. — 5. Deest in B. — 6. B nlmoll.— 7. A (lat. — 8, Β οἷ. — 9. Deest

inB; Aaddit „5 LoN. — 10. Baddit J).

Notre-Seigneur — gloire ἃ lui! — et on la consacra en ce jour au nom de
Notre-Dame et de Notre-Seigneur le Messie. Que soit ἃ lui la gloire qui
est dans toutes les saintes öglises, ou s’elevent sa louange et sa glorifica-
tion! Cette eglise est celle qui est appel&e El-Djoyouchanah, ce qui signifie |
l’eglise du Vivant, hors d’Ermont; elle subsiste. encore aujourd’hui. Que le
Seigneur nous fasse misericorde par l'intercession de Notre-Dame Marie,
mere de Dieu, et aussi que lintercession du martyr soit avec nous 6ternelle-

ment! Amen.

DIX-NEUF DE MESORE (42 aoüt).

A pareil jour, on apporta le corps de saint Abou Macaire (Magär) le Grand
a Seöte (Chihät), car, apres sa mort, une troupe de gens de Djidjbir (Chichowr),
sa ville, avaient vol& son corps et lui avaient bäti une eglise dans leur pays.
Ilne cessa d’y rester jusqu’ä ce que les Musulmans s’emparerent de Djidjbir
dans lequel etait le corps. On le transporta dans un autre village et ily demeura
jusqu’au temps d’Abbä Jean (Youannis), environ 440 ans apres. Anbä Khayil
ötait devenu procureur de l’eglise d’Abou Macaire. Lorsque le patriarche
monta au couvent pour y jeüner le careme, il soupira et dit : « Je demande au

19° MESORE (12 AOUT). 735

a er eb τος lb. ὡ „ls Fe “Ὁ, Au ἘΝ > > Lot bel
[τὸ u, 55 I 1,0 Ele
I ee σῦν δ a Mal Its sis) wol un
la ee he > Il
| > cr si>l er! Als er) bye, at De Ya 6 65 & ga
Ε΄ Ὁ Ἰ» Ian DU u lbs ὡς a Ab I Ir
δ΄“. ὦ χ Ian Sl Is Ms Ab Al N splen EN Ἰρολὸ
E N Ni ὡς Mal N a der alas ὦ
BEFGEES, Non 9» En SEIN N el τ le!

a Nee

AU lud gl US al ξ ΚΝ has ale au al a a ἷ,

ΠΕΡ adait 8. 2.BÜE - 3, By. —a. By! Sl. — δ. Baddit 3. — 6. B

i ei! «οὐ,». -- 7. ἃ τ φλξδι deest nB. — 8. A bön, B bay. — 9. B addit ὯΝ ar
10. Baddit ΡΣ τ: — 11. Haec verba a WS desunt in B.

Messie qu’ilm’aide ἃ atteindre le temps οἱ le corps de notre pere Abou Macaire
seraau milieu de nous. » Quelques jours apres, Anbä Khäyil " le procureur et
_ quelques moines sortirent pour des aflaires du couvent. Il leur vint une
pensee spirituelle : 115 allerent ou etait le corps pour le prendre. Mais les gens
du village et le gouverneur se rassemblerent avec des bätons et des ep6es et
les empecherent d’enlever le corps. Les vieillards s’endormirent, le caur
afflige. Mais cette nuit, le saint alla trouver le gouverneur et lui dit: « Laisse-
moi partir avec mes fils, ne me retiens pas. » Au matin, trouble, il les fit
venir et le leur remit. Ils le recurent avec une grande joie et vinrent ἃ Mariötis
(Maryout), ayant avec eux une foule considerable de gens du village qui
- disaient adieu au corps. [15 y passerent la nuit, prierent, e@lebrerent le saint
sacrifice et communi£erent. Puis ils l’emporterent vers le desert. Quand ils
furent arrives ἃ moitie route, ils voulurent se reposer un peu, mais Anbä
Khayil ne le permit pas et dit: « Vive le Seigneur! nous ne nous reposerons
pas jusqu’ä ce qu'il nous ait montre oü le Cherubin (Chäroubim) prit notre pere
par lamain. » Quand le chameau fut arrive ἃ [ἃ place en question, il stagenouilla,
ne seleva pas, et se mitätourner latete et le cou, ἃ lecher le corps et ἃ l’adorer
avecsa tete. Les vieillards reconnurent que c’6tait cet endroit et ils loußrent

. 275 V°,

2 21 00V

ΠΟῪ

N οἱ Gi" In Lu oil Ya Je 5 καθ μων τοις Sell

jusqu’ä son retour, pensant qu'ils renonceraient ἃ leur dessein. Quand il fut

736 SYNAXAIRE ARABE JACOBITE.

& Is A All ir τ ἜΠ : οἷς “ nn da

Eu ur ὦ" Os) en

ὁ ὦ BB LA ae Bon IN a
LE μη. μῶν οἷς md 8 56, U all u SYya εἰ πο.

ὡς is er! u Th PEN öl σ᾽ οι dr glbl al ω» οἱ οὐ a 16,118
r ER Ru Is Ἢ Sr or Ya Ἰω 38) LA] ur <> Le με.
μεῖς iz: pe US m ὑόν Ἰμῦ 9. Bla) te Ian All 5 5 N

1.B ἜΞΞ -- Ὁ. Β a2. -- 3. Β δ. sale. — h. Haec verba a ᾿ desunt in A. —
5. Baddit —o2 Sr ΠΡ BES a ip ielix. — 7. Haec tria verba desunt in A.
— 8, Bis. — 9. B addit en ZEN ἘΠ — 11. B 2! et addit Ir. |
— 12. Bl). — 13. B addit AS. — 14. Basl;a. — 15. B (5750. — 16.B ὁ
öl le) „1. — 17. B ΔΒ. — 18. Pro be .» B habe =.

Dieu beaucoup. Ce lieu est connu jusqu’aujourd’hui. Quand ils approcherent "|
du couvent, les moines sortirent tous et all&rent A leur rencontre avec des
eierges et des reeitations. Ils emporterent le corps sur leurs &paules en chan-
tant des psaumes devant lui jusqu’ä ce quils le firent entrer dans l’eglise en
grande pompe. Dieu fit arriver ce jour-la des miracles nombreux. Que son
intercession soit avec nous! Amen.

VINGT DE MESORE (43 aoüt).

En ce jour moururent les sept jeunes gens qui &taient d’Ephese (Efesos).
A l’epoque de Dece (Däqyous) /hypoerite, ils ötaient parmi les gardes de l’em-
pereur; il les avait etablis comme gardiens de tous ses tr6sors. Quand il reta- :
blit l’idolätrie, on lui dönonca ces saints. Ils furent arrötes et emprisonn6s.
“Il arriva que l’empereur voulut aller en quelque endroit; il les laissa libres

sorti de la ville, 115 renoncerent au metier militaire pour ne pas se prosterner
devant des idoles impures. Puis ils allerent ä une grotte dans la montagne,
en boucherent sur eux l’ouverture et s’endormirent. Ils avaient avec eux un

[5790] = 20° MESORE (13 AOUT).
| | At des U N lan en EL gie a ὁ, ἰκσκθο,
11 Style ob Sl Lu ade I hy ya οἱ a lb N οὐ 2529
2 .- a Senne σσῦν
[τὸ ἀν Ἰρῖς οὐ. al ss Als a ande I as as SL I 9
ΝΠ u el 9a Br) ee Te οἱ.

-T
ΟΣ
"

πος ς- - li En Co ὦ οὐ τῶ all κ το μι, ὁ κ- ge)
᾿ ρῶν Sal zul gl El ον 5,5 Ale a ES

1. Baddit 21}. — 2. B sh. — 3. A addit 22. --- ἢ, rer Se desunt in A.
ΠΝ ns 6.B 31. — 7. Buk. —8.B 3. —9.Baddit 2}. — 10.B
ab. — 1. AGs. — 12. (ποσοῦ. — 13. B oläl. — 14. B gel. — 15. B
7 el, — 16. A ct. 17. Ali). — 18. A & — 19. Badait ἐδ.

᾿ς reste de monnaie portant lenom de Däce; chaque jour, Yun d’eux partait le
- matin, entrait dans la ville, achetait pour eux de quoi manger et &coutait pour
-_ eux les nouvelles. Quand ils apprirent que l’empereur &tait arriv6, ils bouche-
rent sur eux l’entree de la caverne. Un des soldats fideles savait oü ils
etaient; il s’attendait A les voir entrer apr&s la venue de l’empereur, mais 115
_ n’entrerent pas. Il alla ἃ cet endroit et trouva qu'ils lavaient bouche de l’inte-
rieur. Il erut qu’ils ötaient morts; il prit une tablette d’airain, y &erivit leur
histoire avee un couteau et la jeta dans la grotte par une fente. Quant aux
saints, ils furent accablös par le chagrin et dormirent par l’ordre de Dieu pen-
dant trois cent soixante-douze ans. Dece mourut et apre&s lui regnerent beau-
coup d’empereurs jusqu’au temps de l’empereur Theodose (Tdoudousyous).
Dans la trente-huitieme annde de son rögne, des gens dirent : « II n'y aura pas
de rösurrection, » et une foule considerable les suivit. Le Seigneur rösolut de
faire apparaitre la vöritö et de confirmer la resurreetion : il eveilla les saints.
Ils donnerent Al’un d’entre eux de l’argent qu'ils avaient pour aller leur ache-
ter de quoi manger, et döcouvrir des nouvelles. Quand 1 entra dans la ville,

elle lui parut change ; il vit. des eroix sur ses portes et sur ses murs: les gens

δ

et. 276. ΜῈ

‘un marchand. Gelui-ci trouva " que ce n’etait pas de la monnaie de cette

738 SYNAXAIRE ARABE JACOBITE. [1280].
SE £ ge ars Azul “= des δεν Fe rt N) sol a
τς es "de EI A el rs «(6 ὁ als |
use Fozs a Is Sol Ὁ 10 ἢ met al se

«ἀξ ,5.}} Keil πο: ΟΠ τὸ ΕΝ De ee go 5 el ὧν. ST
IT ng da al a Pe he Pe: AU Host ΟἹ,
lb ne a ee ey I a Ba
1, U loss ya ᾿ ee ed ar τΡκας
ya, AS Ne PN Maybe U Aal Il βάλαν E ES Sl |
Span DE SU μέ dad οἱ» UN es 1 an ni Ich

1.B Je. — 24 laal, 3. By. AB kl) 5, Ὅλα mia — OA
Fre B n= la TB μξ 1: — 8. Deest in A. — 9. A In. — 410. B addit >). Ὲ
3 Τὰν». — 12. Pro his tribus verbis B habet BS j er ws F Nas. — 18. Haec tria
verba desunt in B. — 14. B vera: —153 ee al cu, desunt in B qui addit

N oe \ysb. — 16. Β τ γαῖ), — 17. Β ob. — 18/B 385). 10: Bar;
A addit εὖ. 20. Bas. — 21. B 28 Iabla. — 28, Deest in B.

juraient par le nom du Messie. Il demanda ἃ quelqu’un : « N’est-ce pas Ephese? »
— « Oui, » lui repondit-il. Il remit de l’argent qu’il avait avec lui ἃ

epoque; il le saisit, le lia et lu dit: « Tu es un scelerat.» Une foule
eonsiderable s’attroupa autour d’eux; on hi demanda d’ou il etait: il repondit:
« Je suis de cette ville. » — « Y connais-tu quelqu’un? « — » Un teletun
tel.» — C’etaient des gens dont il ne restait personne. Alors on le fit sortir et
on le traina par la ville. La nouvelle parvint ἃ l’&veque Anba Theodore (Täou-
doros) et Al’empereur Theodose. Ils mand£rent cet homme qui leur fit connaitre
son histoire, comment ils &taient sept qui dormaient dans la caverne. Puis
l"evöque, l’empereur et le peuple sortirent vers eux; ils les trouvörent assis
et la tablette gerite, jetse ἃ terre. On lut la date et on trouva qu’elle 6tait du
temps de Dece. On loua beaucoup Dieu; ceux qui ne eroyaient pas ἃ la rösur-
rection y erurent. Quand les sept eurent prononc& cette parole, ils se ren-
dormirent et remirent leurs Ames entre les mains du Seigneur. L’empereur
leur fit faire des cereueils dores, les ensevelit dans des vetements magni-
liques; on les replaga dans la caverne dont on boucha la porte sur eux. Voici

[1281] - 91° MESORE (14 AOUT). 739

gs ner le le le in le οἱ guy ΣΝ
| gl ὕω ?pslis Irene we

re ἘΝ τον Ὁ θαι)

eb N es cl u te Ha de ᾧ
[ib u se ee el dr σέ ὦ τὰ
| dels Τμκ5. Yale δ Ὁ Vf ll un a Bil
ce le "9 υἦϑ Sl le ef Wusd ie SW las ZN
as gie a ed ei Ten!
be αἰ ἼΩΝ Je der Alu Elf ss Je > δ O5
ol υοῦ μὰ de ah Lu Mia po ἀῶ Full Je des ses
1. Haec verba a sa? desunt in A. —2.B BES —3.Baddit Ly ἘΣ τε
4. Deest in B. — 5. Haec quatuor verba desunt UNE
8, Haec verba a 2, desunt in B. — 9. B we. 10. Deest nA. —M.buN 3
erunt inB. — 12. BWs. — 13. Haeciverba a _g! = desunt in B. — 14. B ἴδ.

6.A 1. — 7. Blgas

_ leurs noms : Maximien (Maksimydnous), Tamoulendjyous, Mardyous, Jean
Antounyous), Denys (Dyounou-

(Youhannd), Constantin (Qostantin), Antoine (
syous). Que leur intercession soit avee nous! Amen.

VINGT ET UN DU MOIS DE μεβοπὴ (44 aoüt).

Iräni) dont le nom signifie « la paix ».
). Il Iui batit un palais, ou ıl y
a une table d’or et

A pareil jour mourut sainte Irene (
Elle etait fille du τοὶ Lieinius (Liqydnous
avait soixante fenetres, entour6 de sept forteresses, y plac
tous ses vases &taient d’or et d’argent. Puis il etablit un vieillard pour lins-
truire et linstalla A l’interieur du pal
vir; ensuite, il ferma la porte sur elle; le phi
elle etait alors ägee de six ans. Elle vit en song
bee une feuille d’olivier qu’elle deposa sur la table;

une couronne qu'il placa sur la table, puis un corbeau
Ile fut troublöe de cette vision et la r

ais avec trois jeunes filles pour la ser-
losophe ’instruisait du dehors;
e une colombe ayant dans son
puis vint un aigle tenant
avee un dragon qu'il

posa aussi sur la table. E aconta ἃ son

red

ΣΕ ΕΥ ΝΕ 7,

δ

A
ἐπῶν

-

7 ». maitre. Celui-ci lui röpondit : « La colombe, c’est ἡ !’enseignement de la Loi;

740 SYNAXAIRE ARABE JACOBITE. 3 [1282].

EN A Isa ll ὥραν a sl δυϑῆν σον ls" a ἕιαΝ

Has οἱ ὅθ ἀρ aleNi = e UN za halle ? züell ἀρω
ozel λᾶς} Aal UI AP a N φὰς ih ud!

lee > ὦἱ ζῶν Te za οἱ als Ele! Ay LK : μὲ
ee N ὁ ὧδ ἐν IN as Li
WB Als, BI 1 Saal ol ee I lie eis BE
N Be el ed Mae an ie al ἸῸΝ
lass N 17 El A TE re
las) Mob So ze Gl Als u al OO ΩΝ
NM Pas as) Aal bi ol A Br en IE

ως μά}, — 3. Deest in Β. — 4. B addit „Se b. — 5. Hasz 1

quatuor verba desunt in A qui addit bs! . — 6. Haec tria verba desunt nA. —

7. Haec verbis a κω 6) \ale desunt inB. — 8. A el — .97B (5. —

10. Deest in B. — 11. B lslie. — 12. B ge. — 48. BL. 1 — 14. A 16]. — ΑΝ 5

ἘΣ - 10. Β λα Ϊ.. — 17.ὄ Β, γα]. as, SA oda 9. Bl A — 20. BUS -Σ
΄. Ἕν

--- 21. ee. — 22. Blayal,. — 23. B addit L..1.— 24. B »] "τ 5.8 ss τ ᾿

1.A am. —2.B

Ss

la feuille d’olivier, c'est le bapteme ; l’aigle, c’est la victoire; la couronne,
c'est la gloire des justes; le corbeau, c’est le τοὶ; le dragon, c’est la perseeu-
tion; il faut absolument que tu pratiques l’ascötisme au nom du Messie. »
Quand elle ἔα! arrivde ἃ läge du mariage, le roi son pere vint la visiter et lu
proposa de Ja marier avec un des patrices. Elle demanda d’attendre trois jours
pour röllechir. Elle coupa sa chevelure et alla trouver les idoles qui 3
talent dans le palais pour leur demander conseil au sujet du mariage; elles
ne lui parlerent pas. Alors elle leva les yeux au eiel et dit: « Dieu des chre- τ
tiens, guide-moi vers ce qui te plait. » L’ange du Seigneur vint ἃ elle et lui
apprit que le lendemain un des compagnons de l’apötre Paul (Boulos) entrerait
dans la ville et la baptiserait. Le lendemain, il envoya un des disciples de
apötre Paul qui la baptisa. Lorsque son pere et sa mere vinrent au rendez-
vous, elle leur fit connaitre qu’elle &tait devenue chrötienne. Son p£ere l’em-
mena au milieu de la ville et ordonna de la lier οὐ 46 la jeter sur le chemin
des chevaux. On le fit et elle n’en eprouva aucun mal. Alors ses parents en

21° MESORE (14 AOUT). 741
lau SUN 155 πον Igel AS a θαι Ignaz 2a lau μα

s "εἰς one al I ae ΩΣ U u ὦν Fu
de lb Zul Ss Pazadl δ TU In οὐ Le “ρον
je eb lg lie Piz ed Ya weg oa N

al dal Sn easy al ὦ» AL Uni ars late sl λιν

ἢ Bl, a is Sul υζοὲ “ 59. Ps Piaisl Maas
u gl Hl pol Sl Par lol sl ΑἹ SE is σαὶ
“ Aus i> (tl N) el! οἱ Ἂ ἘΞ ΞΘ δ ur en 2 by
ale Bar 5 Sal al 0. 7,5 les Pas za ul ον EU"

Ey a En ὕ 9 Ma al Ay dr ἧς Ah

RE

1. Deest inB. — 2. A Io. — 3. Deest inB. --- ἃς Β 1,5 ei —5.B ‚ee!. —6. A
ni el ἮΝ — 7. Deest in A. — 8. Deest in A. — 9. Deest in A. -- 10. Β

We

I oe. — 11.B la) οἷ - 12. Β aa Sue 5. B ke — 14. Haec verba a
a je desunt in A. — 15. BUub. — 16.B addit &isl, SW. — 17. Bleis,,
| E- 18. Deest in B. — 19. B a! SrS%. — 20. Deest in B. — 21. B addit vl Δα.
ὕλαν Es. — 22. B ,»»ἴ2. — 28. Β ἰα,μαπλο! Lb. — 24. Β lgab. ---25. Br ἔμ

op. — 26. B addit ὃ,..5΄ -- 27. A I. — 238.B οὐἹ „7 >32. — 29. Deest in B. —

; 30. Bl; Ust 5. — 31. δύ λο — 32. A 55 — 33. A KoN).

- furent &tonnes, erurent au Messie, abandonnerent la royaute et allerent dans
le palais. Quand un roi hostile apprit cette nouvelle, il alla vers la ville et leur
proposa de reprendre leur royaume, mais ils ne le firent pas. Alors il s’en
empara, tourmenta la sainte, lächa contre elle des lions et des dragons, puis
il la scia et suspendit ἃ son cou une enorme pierre. Ensuite ses parents firent
| venir le prötre qui l’avait baptisde; 11 les baptisa et avec eux trois cents per-
sonnes d’entre les esclaves, les serviteurs et les habitants de la ville. Puis
Numerien (Noumärious) la prit et !’emmena ἃ la ville de Gallinieus (Ghalänıkä) ;
la il la tortura et l’emprisonna dans un taureau d’airain : le Seigneur le brisa
et l’en fit sortir. Num6rien mourut et Sapor (Sabour) regna; il la fit venir et de
sa main la perca avec sa lance. Elle rendit l’äme, mais Notre-Seigneur le
Messie la rendit ἃ la vie. Le roi se prosterna devant elle, " lui, sa troupe
et une foule considsrable des gens de la ville : leur nombre fut de 113.000.
Ensuite ses parents moururent dans le palais. Quant ἃ elle, la puissance
divine la transporta ἃ Eiphöse (E/esos) ou elle fit beaucoup de miracles. Elle

%
E
”

ἘΠ A77ENSE

In

277 VE

Banii

742 SYNAXAIRE ARABE JACOBITE. [1284] j
U Up al A as lalzel 55 3,5 Ill Aa als „sl IE
el In 3 dus ra< ἘΞ ΤῸ EWENESRT)

ιν

> IN CB) or Os La)l) gu es

Aa = ey) Bao! Ts la ὧν lau ee! a es a Be! ka 33
4} bis ζω N a ΠΕΣ als Ei τι} ἦτ’ ἘΠ ἜΣ (ES e. E
τῇ >. er τ Jläs u ὦ u οἷ u! le AL, RB
VIKa Me Je un Pal ll a en Hall at en Al

1} 2. ΒΞ ee) a addit „SS. — 4. Mai addit com-

memorationem 5“ Virginis. — 5. Deest in B. — 6. Haeec tria verba desunt in A. —

er EEE T

7. Β ἴδω... — 8. A 54]. — 9. Haec verba a | ἰδ» desunt in A. — 10. BL,&1.
—11.B ἰδὲς. — 12.ἃ -- — 13. Michaeus, ı, 3. — 14. B es — 15. Michaeus, v, 2. Ὁ
— 16.B I.

confessa sa [οἱ devant les rois de Perse (El-Fors), de Mac&doine (Magdounyah),
de Callinique (Ghalänikä) et de Constantinople (Qostantinah), et elle mourut
avec de grands honneurs. (Jue sa priere soit avec nous! Amen.

VINGT-DEUX DU MOIS BENI DE MESORE (45 aoüt).

En ce jour mourut le grand prophete Michee (Mikhä), fils de Joel (Youäl) :
son pere se nommait aussi Aram. Ce juste prophötisa au temps de Josa-
phat (Yochäfät), τοὶ de Juda (Yahoudzd), de son fils Joram (Yourdäm), d’Ocho-
sias (Akhäzyah) et de la reine Athalie (Ghätälyah). Le Seigneur annonca par
sa bouche des choses nombreuses et importantes. Il prophötisa I’Incarnation
du Seigneur et dit : Voici que le Seigneur sortira de sa place, descendra οἱ foulera

WER

la terre aux pieds?. Il prophötisa aussi sa naissance A Bethl&em (Bait-Laham)
et dit: De toi sortira le chef qui gardera Israel, mon troupeau, et son origine
est avant le commencement du temps’. Il annonga la destruction du temple des

1. Mai ajoute la comnıdmoration de la Vierge. — 2. Michee, τ, 3. —.3. Michee, v, 2.

fies 23° MESORE (16 AOUT). 743
nes Se Οἱ del ine πο Je Un N Zu days All τορι
Well elle Ey τ Pen a u el re de on
BE ur N As 5 ie AS ὦν alle Ile al > ἡ
kp ρεὰν ὁ οὐ59 ὧν ea N ee ττ

Bi - Sl la ao

‘
Γ

se Sul τ

᾿ πρὶ Li Al SALLY ὅν ὁ ἀρ ΠΝ da ὦ 31
> ya BU ol UN lol Δα ὁ al us ὀξ σοῦ
la τῷ al AN τῶν οἱ N al Pe al ὁ μὰ LEE

1. Deest'in B— 2.B - ‚=. — 3. B ey Michde, ıv, 2. — 4. Haec verba a
; Karls) desunt in-B. — 5. Baddit 15. — 6. Biss! aa. —7. Biss. — 8. B
E addit BEE — 9A ren: — 10. Haec commemoratio deest in Ludolf. — 11. Haec
or perba desunt in A. — 12." =: — 13. B ut. — 14.B wur — 15. B
Sele. — 16. B (βία.

Juifs (Yahoud) et l’erection de son remplagant dans toute la terre. Il prophe-
tisa que la loi de l’Evangile sortirait de Sion (Sayhoun), et dit : De Sion
sortira la loi et de Jerusalem (Yarouchalim) le Verbe du Seigneur'. 11 annonga ἃ
Achab (Akhäb), τοὶ d’Israöl, qu'il perirait dans la guerre contre Edom (Adoum),
roi de Galaad (Djil‘äd). Lorsque le prophöte eut complete de nombreuses
annedes et fut arrive ἃ une vieillesse vertueuse, il fut transport& pres du Sei-
gneur. Il preeöda I’Incarnation d’environ huit cents ans et fut enterre dans
la ville appelee Ghämourätä. Que sa priere soit avec nous! Amen.

VINGT-TROIS DE MESORE (46 aoüt).

A pareil jour moururent martyrs dans la ville d’Alexandrie (El-Iskan-
daryah) 30.000 de nos freres chretiens. Voici quelle fut la cause de ce mar-
iyre. Quand l’empereur Mareien (Margyän) eut banni notre pere Dioscore
(Disgoros) dans l’ile de Gangre (Ghäghrä), il demeura des contestations dans le

peuple d’Alexandrie jusqu’ä ce que des anndes se fussent gcoulöes. Lorsque

1. Michee, ıv, 2. — 2. Cette comm&moration manque dans Ludollf.

το
FE, 5

3 19. 56 rl! Fam AL dal sul μεῖς οὐ ls 099. ἢ A

», Marcien fut mort * et que Leon (Läoun) regna, les Grees (Roum) mirent ἃ la

7h4 SYNAXAIRE ARABE JACOBITE. [1286]

DAUE Lle> ὙἹ al Fair Bo prä we) Wil ya ALL LS La
WE a es el SE Pe ui al A 5
ar a di Are au die a αἱ ραῶτος
a Da) de “or > bs > «3 "rind Sk &| EWwS ω
N sl Se ns UT ὙΠ} Δι α΄ ...ὕ.0 Sl
ide Je gl EA aa) AS Lil ll Ὑ» lu Jo Sl)
LS im Ya σον» ich bad τυ Brre
Fre ὁ "Il δ BR WE] an el δὰ ὦ» Ὁ 1

τὰ
J

1. A El. — 2. Bas). — 3. Bl et addit ... — 4. B N Joh. — 5

5. BL. -- Ὁ. B ar! we. — * ΒΒ LE). — 8. B {5}. — 9. B inserit
wer ἰὼ]. τῖδ ὁ ΑΝ el less. — 10. All — 1. A ςγ9. 9}. —
12. 3 Ss desunt in A. — 13. A > aN. — 14. A late. — 15. Pro his verbis a
N} B habet el Sy bl. — 16. A SEN}. — 17. B re"

tete des fideles un homme d’Alexandrie appel& Proterios (Abroutäryous), qui
etait un des pretres de cette ville et qui reconnaissait le coneile de Chalee-
done (Khalgadounyah). Mais les habitants ne le recurent pas, ἃ l’exception
d’une petite troupe. Le reste communia avec les prötres que notre pere
Gyrille (Kirlos) et notre pere Dioscore avaient ordonnds. Lorsque Proterios
[αν eleve A cette dignite, il r&unit un eoncile compos& de ses partisans qui
disaient comme lui et il anathömatisa le prötre Eutychös (Aoutäkhi) qui parlait
du melange (de la divinite et de ’'humanite) : il s’imaginait que notre pere
Dioseore, qui avait excommuni6 Eutyches et ceux qui melangent la divinite
du Messie avee son humanite, reviendrait sur sa parole; la eroyance
de notre pere Dioscore est comme celle des saints Basile (Bäsilyous), Gregoire
(Aghrighouryous) et Gyrille qui parlent d’une seule nature en Dieu le Verbe
incarnd; non pas que la divinite soit devenue chair, ni que la chair se soit
motllilice et soit devenue divinite, mais chacune d’elles a conserv& son essence
dans une union, elles sont deux modes, deux natures. De meme que nos p£res
ont excommunid ceux qui söparaient les deux natures apres l’union, de m&me

115. ont execommuni6 ceux qui les melangent. Apres la dispersion du synode,

ἶ 23° MESORE (16 AOUT). 745
Ε @ In lg>! el, a5 NE ans ON LM a Mas! Hl alel El eis
'F en) le kin Aut al sy Su ὦ» δ. ?slbl rel ὦ»
5 re „el IL. bi ἘΣΞΞ & χοῦ)... 7 ὧπ:99 ee Ya Ule ES e
| Gnginziels AK Le Is 5 ins Del οἱ due ἢ
N Isa, ii nl AL N So za la CU ul Fl «(,,»}..}
| EP: Ye lead As al! is a ll ad u alle
ei <.- Se εἰ ol a5 Jon le ὧς eu ΡΞ. EU! or os
ey! οὐ 9 >) Aus „lass υἱό ser! DS 0523: or διὸ Bes
os AM el οἱ Play el ab LEE ξὺν οὐ olleb
τς 1 Li a El ES a ol ee dal Ins) 1S als 8

1.B Sala. —2.B una! ΕΣ et addit 3. — 3.B addit Sala. — ἃ, Deest in

BER. 5.4132. —6.Bl.—7.B.ye ὦ». -- 8. Deest inB. —9. A 1. — 10. A
"ὦ a : RR SE ᾿Ξ ἢ
grlele. — 11. Β addit abe 2. -- 12, B „iS ,«Ἱ1....--.8.8 we. — 14. B3

Ber: a j
| 15. B vr: 16.B >

le lendemain de ce jour, Proterios fut trouve assassine dans sa cellule. Ses
partisans erurent qu'il avait ete ὑπό par un des disciples de notre pere Dios-
core. Nos freres dirent : « Peut-etre est-ce un des partisans d’Eutyches ou
un voleur qui la ὑπό pour prendre ses richesses. » O’etait la vörite, car le
synode n’avait pas 6t& tenu contre nous ni A cause de nous, et nous &tions
d’aecord avee lui pour excommunier Eutyches. — Les partisans de Proterios
envoyerent dire ἃ l’empereur : « Les sectaires de Dioscore ont agi avec
insolence eontre l’empire; ils l’ont möprisd et ont tu& le patrice que l’em-
pereur avait institu. » Tandis qu'il tait entre le meurtre et la lutte, nos
freres se reunirent, 6levörent au patriarcat notre pere Timothee (Timdtdous).
Les autres envoyerent ἃ l’empereur une lettre οὐ ils lui disaient : ἡ « Geux
qui ont assassind Protsrios ont elev6 un patriarche sans la permission de
l’empereur. » Celui-ci fut irrite par les deux lettres : Satan (Ech-Chaitän)
penetra en lui, tellement qu'il envoya une armee nombreuse. Elle massacra
trente mille de nos freres, grands et petits, esclaves et hommes lihres; ıl exila
le σον Timothse dans 116 de Gangre oü il resta sept ans. En admet-
tant qu’un des diseiples de Dioscore alt assassine Prot6rios comme le pr6-
tendent des gens, est- 1 juste qu’ on frappe trente mille personnes pour punir

%f.2278. 8

| Η < e ! r ‚ Ἰη | ea
ee FE 4 TS δι, αἰ RE EEE RI 5ER BEE EEE IRA: Ci Me NN Se RE EN μον νιν νον ον
nn e Ἃ ΤῊΝ Te I

ἷ

746 SYNAXAIRE ARABE JACOBITE, 1128
36 Ka ol „al un ir ee "3 us 25. aa ὁ» ee ga
ar.) I ol ὦ ae ὦ | Kal Aa An) les) es 5
ns ‚ge slüh SI, al a allebil) ZeilraeL > δδ 9 as δ

Se Um Perlode En ones geil 50V dl aa
“μὴ ES Dh ige Ile I JE ss AS Lau ed τὰ] gt

Sl x Tess oJ Au οὐδ

ee

il ls Peg ll a Maas) il VI αν 1 in 9 |
al Hl uns MS 25 ge NE JaEr Aalen ul Here

Ἐ ΒΈΞΞΞΙ το Doostän BEE DB Br SSH Hase commemoratio
deest in Ludolf. — 5. Β δόλος Su. — 6. B e>r-! Inaly. — 7. Β addit BE
— 8.A a0. — 9. Haec commemoratio deest in Ludolf. — 10. Haec tria verba

desunt in A. — 11. B addit we. — 12. Deest in B.

le meurtre d'un homme? Combien les sectateurs d’Arius (Aryous) et d’autres
ont tu de leurs adversaires, v&ques et prötres, et aucun d’eux n’a peri, pour
qu’on sache que ceci est ’@uvre de Satan. Apres ce massacre hideux, l’em-
pereur 'fut certain que nos freres n’avaient pas tue Proterios, et qu’ils
n’avaient pas connaissance de ce meurtre. Il fit venir Timothee d’exil,
"honora et le maintint sur son siege. Il y resta vingt-deux ans au temps de
Leon. Que leurs prieres soient avec nous! Amen.

"En ce jour aussi mourut martyr dans la ville d’Antioche (Antäkyah) un
saint appele Damien (Damyän). Il souffrit de nombreux tourments et rendit son
ame entre les mains de Dieu. Que sa priere soit avec nous! Amen.

VINGT-QUATRE DE MESORE (47 aoüt).

"En ce jour mourut notre pere, le saint athlete, le soldat du Messie et son
apötre, Thomas (Toumä), eveque de Mar’ach, le confesseur. Les langues

humaines sont trop courtes pour exposer ses vertus, l'intelligence humaine,

1. Cette comm6moration manque dans Ludolf. — 2. Cette commemoration manque
dans Ludolf.

11289] 24° MESORE (17 AOUT). 747

4
τ}, All AU Poll Lola IL Isle ill ia 19 Wars ὡς
3a EL öl Las Sl, a) is, een ver ds ἄλλον el

ὡς u) las ΠΣ re N als sol Al ροδῶσ, 509}
οἷ En; " εἰ. Ur Be en 559. „ai. se AL> da as) En

re New a) ἐν ; u ol "ey ale Se χω ΟΞ δι.

"bin gl Sal ἰκὰβ μὰς ai μοι Ute de a ale οὐ
E: I ar ey Sim el 3 ia is Jusll el!
El es el a Ian IydE I pol a Kl alle hy
Een Sn πῆ ὡς u EN gl En
17

15

4.15.9 ee) alasy TE al \aalas οἱ al spe Iyas Syalaüe Ἴσον 1

1.8 8.22 ee. BALS, 9 ΠΕΣ — 3. Deest nA. — 4 ἃ @
Γι". —5. Deest in A. —6. B =". —7.B Kris! Ilaec quatuor verba desunt

[91 3
mal 35385, B

inB. — 9. Pro his verbis B habet se! Ξ N. like "ΟΣ ἀϑ χὰ» desunt in A.
— 12. Deest nA. —13.B Sl. — 14. a)! lan desunt in B. — 15. Β sy So. —
16. B Sl] m. — 17. A sy,

pour y croire. Ge saint etait un pieux ermite assidu aux prieres diurnes et
nocturnes et extr&mement charitable. Il fut choisi pour l’&vech& de la ville de
Mar’ach et il fit la meilleure garde autour du troupeau du Messie. Lorsque
τέρμα l’empereur infidele Diocletien (Diglätyänous), il envoya dans la ville de
Mar’ach un de ses lieutenants pour tourmenter les chretiens. Il commenca
par ce pere. Il fit partir vers lui une troupe de scelerats qui l'’amenerent en le
trainant sur le sol. Quand il arriva vers l’oflicier, son sang coulait. L’autre
lui proposa d’etre infidele * au Messie et de se prosterner devant des pierres
sceulptees. Il ne lui obeit pas, l’injuria parce qu’il les adorait et les maudit
devant lui. L’oflicier lui fit subir de p6nibles tourments en le frappant, en le
suspendant, en faisant tomber goutte ἃ goutte sur lui de la graisse bouil-
lante. Tout cela {πὸ fait ἃ des jours differents, car les infideles aux cwurs
de pierre ne voulaient pas le faire mourir, mais le torturer pour que d’autres
devinssent infideles. Quand ils furent vaincus et fatigues, tandis que lui etait
ferme ἃ les blämer, ils le jeterent dans une prison obscure et oublise ou il
demeura vingt-deux ans : ils y entraient chaque annse, le torturaient et lui
coupaient les membres l’un apres l’autre. Is lui trancherent les oreilles, les

μὰ τ» τ»,

pP aa) ZU 54 5

Ἔν. ΒΝ ΨΥ gu

de

748 SYNAXAIRE ARABE JACOBITE. 2
ee a is aa ae
A eh τ a ke ee b
δ» ὁ» ὁ συ N el I ee κὐο ας u
ee δ a Mu a ar Le Eat
τω] ὧς τὸ u EL el N
σ' τ33) οἷν a ΠΩΣ Πρὸ a en AN Pers Lat
Moymell Bann IS ul 525 de Sdal) cl SAL ρὸν IE
Bin οἴῳ, τῶν 2 zaal = UN aus ὧν Arelzel Wk a 3
Lo ul ᾿ Ay ae re N as anzu u al
ἐσ “δεῖ ὁ» Pe NE Pal ag al is VI la Aus μι

5 α Le, αὐ ‚las

1.B a1. —2. All. —3.B ES ua 5. — AB N δι ΠΝ
en Par — 6. Deest in B. — 7. B 15. — ὃ. B |, Kt. — 9. Deest in μ᾽
— 10. B addit ΠΗ — 11. Β Ip. — 12. Deest in B. — τς B addit es 4 ἱ
1E Bad) 15.8 ul, — 16. Deest in B. — 17. B ia.J! et addit 4

.

τ en ὉΠ — 18. Β addit 3}. --- 19. B „use. — 20. Β 1.3. --- 21. Beet.
2. Deest in B. — 23. Deest in A. — 24.B Er — 25, Haec verba a 2 ἘΣ desunt
NEE EN Iyue. — 27. A υἰ!.

narines, les levres, les mains et les pieds; ils lui arracherent les molaires et
les dents : son corps resta comme un morceau de charbon noir. Il fut oublie
en prison au point que ceux qui le connaissaient et son troupeau, croyant
qu'il “tait mort, faisaient sa comm&moration chaque annee. Il y avait une
femme croyante qui l’avait vu jeter dans le cachot. Elle venait ἃ [αἱ la nuit
et lui apportait de la nourriture quelle lui lancait par une petite fenötre
et elle continua jusqu’ä ce que rögna saint Constantin (Qostantin) qui mani-
[esta la gloire de la religion chrötienne. Il ordonna de relächer de leurs
prisons les confesseurs : cette sainte femme alla informer les prötres de
ΓΘ πάρος ou 6tait le saint; ils y allörent, l’en tirerent, le porterent sur leurs
tetes jusqu’ä l’öglise, l’y conduisirent avec des psalmodies et des chants, et
le firent asseoir sur un tröne devant le sanctuaire. Les chretiens s’avance-
rent, regurent sa benediction et embrasserent ses membres. Lorsque l’em-
pereur convoqua le saint coneile ἃ Niede (Nigyah), ce saint etait de ceux qui
sy reunirent. Constantin entra vers eux, les salua, se prosterna devant eux
et recut leur benödietion. Quand il apprit l’histoire de ce saint, il s’avanga
vers lui, se prosterna devant lui, puis embrassa chacun de ses membres et

25° MESORE (18 AOUT). 719

= 25 οἱ 3 ey we Selsä N as EEE Zu BERNER
Ἢ το ἰώ a μεῖς a lu mc Guy! le My ae, Zus τς
"oe (9.98 cl) u τς, 3 ὅτε u A ὦ οἷς ᾿ is
Sal ἴω Gast Pal USE u N I ὡς μὸν

Sr ie öl ον}

Be τ τ au a Sy es Se, dia du 57
Bi U RL ag zn a N ον Ὑ ΘῈΣ ΤΗΝ

. Β Ἐπ: IB Leis. — 3. Bee perba a Be „ desunt in A qui addit
οϑ...-- ἅ, Β ya bb la © ale uslle. — 5. Haec verba a ne

# Ε΄ πὶ in. N. —6:.B N] 3 LLLS op) W 6% 59 [5]. οἱ ὅπ Sy’, La
7. Haec commemoralio De in Ludolf. — 8. Haec quatuor verba e in A. —

en. Deest in B qui addit as] üb. — 10, B xy δὲ addit SS,

᾿ Ποῖα son visage et ses yeux sur les siens. Quand 115 furent tombes d’accord
_ pour excommunier Arius (Aryous), ἢ suivant les ordres du Saint-Esprit qui
_exposa par leurs langues la foi orthodoxe et &tablit les canons, les usages et
les regles, il alla vers son siöge, convoqua ses prötres et tout son troupeau,
_ leur Iut les articles de foi, leur expliqua ce qui leur en 6tait diflieile a com-

Fi _ prendre, et leur recommanda de les conserver. Puis il vecut longtemps apres
4 cela. La dur6e de ses fonctions Episcopales depassa quarante ans. Ensuite,
Ε il alla retrouver le Seigneur, portant la couronne de la victoire. (Jue sa priere
& soit avec nous! Amen.

VINGT-CINQ DE MESORE (48 aoüt).
'A pareil jour mourut notre pere, le saint, le pieux Bessarion (Bisäryoun)
‚le Grand. Il naquit de parents chretiens et quand il fut grand, il s’eprit de la

| vie angelique et ascätique. Il sortit du monde, alla trouver Antoine (Antou-

1. Cette comm&moration manque dans Ludolf.
PATR.. OR. — T. XVII. — F. 3. 51

εξ:

* 1.279,92.

x

BERN”

VEREENE

un . wm. 2
De En) Du nl. > ας, ΕΝ οι.
» “ . ὦ a

1.280 7“.

. raconte de lui des actes difliciles ‘d’aseötisme. * Ainsi, une fois, il resta

ἜΣ Iye La e Yan I λῶν os YET ἐς αὶ a
a θ ὡς Je >&a ı. ὡ ESER 3 ads Zar „iS Ya os αἱ 5 nz
k,=)' Va am or SSL: Gm ur J = 13 Be ls ὁ, }
«οἷ eis, 13 15 38 ara er ε 1405 48 “αν an or 94 Ἔν Ist

N bs - Or 73 ὍΝ sn ger ir eLi, Del Ὁ Ξ 15 2,2 7
sisls 155 abas Del as Lu elle > 41} 189 Say Sm OS τ
που δ N ας ge Ξ τὸ „a el ἰῷ ὁ ἘΞ ἢ 20m
ας 21 SAUER 156 ll el > u ala 22 - a Su

1. Baddit 2... — 2.B I — 3. 5}. δὴ desunt inB. — 4. B,2. — δ.

-

30.6. Deest in Be —7.B Dh 8. B este. =707B Sl. — 10. Deest in
A. WR ΒΒ ἐς — 13. B addit ΟἹ. u. το 14. Bon. — οὐδὲ
— 45. Β Zu. — 16. Bell. 2747. ΒΒ. τσ — 48, Desst/in BI IB
U. — 30. Baddit 2. — AB .»»». — 33. B Ὁ — 3. ASUS. — 2,

ul... — 25. B addit 1...

nyous) et resta dans son ob£&issance et ἃ son service pendant des annees. Puis-
il vint a Macaire (Magäryous), le servit et servit les vieillards. Ensuite il voya-_
gea dans le desert, errant sans s’abriter sous un toit, d&pouill& de tout bien
par un redoublement d’asc&tisme, au point de n’avoir pas de vetement ni de
livre, mais une &toffe grossiere de lin qu’il attachait autour de sa taille.
Il errait parmi les cellules des moines et s’asseyait en pleurant. Quand quel-
qu'un qui le connaissait sortait vers lui, ils se benissaient l’un l’autre et ils
se söparaient. Quand quelqu’un qui ne le connaissait pas sortait vers lui et lui
demandait : « Pourquoi "pleures-tu, mon pere? » il repondait : « J’ai
depense ma richesse, puis j’ai fui la mort et je suis tombe du faite de
Villustration dans l’abaissement. » Celui qui ne comprenait pas ses indica-
tions le consolait et lui disait : « Dieu te rassemblera ce. que tu as perdu, » et
il ui donnait du pain. Le saint le prenait et allait le donner ἃ d’autres. Ceux”
qui comprenaient ce qu’il voulait dire savaient qu'il indiquait ce dont Satan
(Ech-Chaitän) a depouill& les hommes, ἃ savoir la vertu, la purete, la°
chastete, la patience qui les faisaient ressembler aux anges. Les P£eres on

quarante jours sans dormir ἃ terre. Pendant sa vie ascetique, il jeüna plu-

25° MESORE (18 AOUT). 751
Ἢ ΠΡ ὡς on τι τι => nn sin ὁ ἜΣ Toll ie
# De ln. το τς 5. ὦ

ΝΣ --17- - ἘΠ 16 ΔΝ ΕΣ 5 a

Te N ae el Dad BEN! N Syn
Bol N ide „U a u oe 58 N yo ἰδ ὁ»υἱα» τ, us
Bin, Je u gl 5 Ma ΔΝ Le
g- ’ Sal ὌΝΟΝ ae Sl luss ale en ἰϑίω ‚is SA 2 al

Bir nit 21.2.8 τ Bee ἀπυσ το το τὰ
addit Ne 5 ni „a: — . Deest inB. — 8.B 2 ΕΣ — 9... Deest. in B. —
| 10. Haec-verba a ὩΣ desunt in A. — 11. By». -- Rs B addit αν. — 13. Deest
in A. — Ah. B öl. — 15. A 8b. — 16. B JB. — 17. B Ü5}. — 18. Deest ir A.
— 19. Deest inA. — 2%. B 3». — 21. B Isa. — 22. A λα], — 23. B addit
15» „2.

;

sieurs quarantaines. Il passa einquante-sept ans dans ces actes de devotion
‘et Von vit de lui de grands miracles, desquels les Peres rapportent celui-ci.
Saint Douläs et saint Jean (Youhannä) racontent qu'ils marchaient avec lui
sur le bord de la mer salee. Ils eurent soif; il le sut et pria : l’eau devint
douce. Une autre fois, il vint au fleuve du Nil pour le traverser; il ne trouva
pas de gu6, pria et passa le fleuve. Une fois on amena un possede ἃ Scete
(Asgit) pour que les vieillards le gu6rissent par leurs prieres, Is se dirent
entre eux : « Nous le dirons au vieillard Bisaryoun, mais il ne, le guerira
pas, car il fuit la gloire du monde. » Ils employerent une ruse pour faire
coucher le possöd& dans l’eglise οὐ se tenait le vieillard. Quand celui-ci le
trouva endormi, il le toucha avec la main. Il se leva gueri. et sain d’esprit.
Il fit beaucoup de miracles. Que ses prieres soient avec nous! Amen,

* f. 980 y°

δὲ f, 280 v°. es]

752 SYNAXAIRE ARABE JACOBITE. [1294
: $
za Bose ee Au

IE u Ya sl el la al τος
23 0 oe a u EL sd ,S LE UI ὁδόν ὑκῦ Ὑ
ὄν) cz Ὁ] Τ᾽ ao οσδ an ey Le Lou αὶ κί» al
Yon 2 a) a Mas 55 Er er el U Js Takes ee
PU ol AL 5 οἱοῦ N A ll Br
Kiste A τ τ π-᾿ὴΗ:-΄-- „All La

.- ὦ

ὅλο] οὐ Pal I 5 ὅλο ab m Bus Hoss 0y eb Li el
ἰμ5.9] οὐ gl al de τ ως ΤΣ». le Sie οἱ ἘΝ

"ἃ

1.A BE PR — 2. A au. — 3. Haec commemoratio deest in Ludolf. — 4. Haee
tria verba desunt in A. — 5. A 3... Ban ar . Deest in A.
— 9. Deest in A. — 10.A 5 a). — 11.Bx.e! bi. — 12. τος — 13. Prog
his verbis a 2XSs A habet 0 29 Bm. BESTER — 16. Deest.
in A. — 17. A

on

VINGT-SIX DE MESORE (49 aoüt).

'En ce jour perirent le saint martyr Mouisäs et sa seur Särah. Ces deux
saints etaient nes de saints parents; ils possedaient des richesses conside-
rables. Apres la mort de leurs parents, saint Mouisäs voulut marier sa seeur,
lui laisser tout ce qu’ils possddaient et aller mener la vie monastique. Elle
lui repondit : « Si tu te maries le premier, marie-moi ensuite. » Il lui dit : _

>.

« Jai commis beaucoup de peches et je veux me faire moine pour en eflacer
une partie; il ne m’est pas possible de m’occuper du mariage et du salut de

ΩΣ
mon äme. » Elle röpliqua : « Comment est-il possible, mon fröre, que ὑπ me

jettes dans les filets du monde et que tu te sauves, toi. » — « Si tu veux

devenir religieuse, dit-il, c'est affaire ἃ toi. » — Elle lui repondit : « Ce que
tu feras toi-m&me, je le ferai, car nous sommes de m&me nature, du möme pere
et de Ja meme mere. » Quand il vit la fermete de sa deeision, il se leva,

. partagea toute leur fortune, la fit entrer * dans un couvent de vierees qui 6tait -
oO I δ

hors d’Alexandrie (El-Iskandaryah) ; lui-m&me entra dans un couvent d’hommes
e

1. Cette comme&moration manque dans Ludolf.

2
1

26° MESORE (19 AOUT). 753
τ΄ ΠΝ 5 Aal ze den κω κ N 1,»
Po 5 rg AK καὶ ὁ ωδ Pay lan zu ἡ τ Ὁ: US5
al A ee ee All 7 ya οὗ AS ὁ
I ξοὶ 8} az al lin ΩΣ ol unäl a I ua, le
ep Sy le Pols Mu. bl Bits LE N oc Pels zu
ga ie Ss I yo ρου Ts Werz on Sole
23 al Las le ον Falell AST Yıy ill u 3,5 Pot zie Us

pe"

1 Β 50}. -- 2. Deest in Β. — 3. Β 1}}}} na. — 4 A LS. — 5. Haec
ἫΝ a οὐ N desunt in A. — 6. Deest in A. Im B.addit \&». — 8: By. —_
29.B .\ö. — 10. Baddit . Le>y. — 11. B ἰὼ). — 12. Β μα ab, as 2 430B
ει. ee Si τωρ re τ Ss epree., τ ΒΘ et:
= 17. Β but. ΞΞΞ [85 GG) un a desunt in B. — 19. Β a 90: δες τῆ ΒΒ:
.— ΠΕ ΒΡ. ἘΞ "3 «5 .}5 δα. — 22. B ὡϑϑ γος. -- 923. Πίος addit Mai comme-

4

_ morationem δ. Agaüi (Agapii) et δ. Thekla.

οὗ se voua au culte de Dieu. Ils resterent dix ans sans se voir l’un l’autre.
ς Πογβαα θη fut sous le rögne de linfidele Severe (Sourydnos), sous le patriar-
cat de notre pere Demetrius (Damatryous), l’empereur fit renaitre la perseeu-
tion contre les chretiens, et ἃ cette 6poque, beaucoup de superieurs de
_ moines furent martyris6s. Alors ce saint se leva et envoya informer sa seur
qu’il avait l’intention de souffrir le martyre. Quand elle lapprit, elle alla
_ trouver la superieure et [αἱ demanda de la laisser libre de partir. La supe-
- rieure pria sur elle et la bönit. Elle fit ses adieux aux seurs et sortit. En che-
min, elle rencontra son frere : ils entrerent ἃ Alexandrie et ils confessörent
le Messie. Ils subirent beaucoup de tourments; leurs tetes furent tranch6es
et ils recurent la couronne du martyre. Que leur priere soit avec nous!

I= Amen‘.

1. Mai ajoute la comme&moration de saint Agaius (Agapius) et de sainte Thecle.

᾿
rn
Fr
᾿

N

1
ot
">

SYNAXAIRE ARABE JACOBITE. [1296]

Saal au ed

ὧς“ „u εἰ “ὦ Sl Er SR > ὧς ag? ya 2 Load I
se üb a Sa ὡ mis Me (is a u nn 6% Sacsllr οὖ Ἐ
° al EN πε ἢ ὯΝ ὦ Se = N 8 lie pn τὸ ὦ

EL a,b Sl, u. en aid Se οἱ Οἱ ὦ ab al Be

οἷς EN, kb abi yo θα εἰ cal je 12 Joy Ile oe) SL ὧν JE

Ey Sal Abyy ob ae BE U as Bish-t el 6 GL Wei

1. Haec commemoratio a B ad diem superiorem a deest in Ludolf, :
Assemani, Mai et Malan; B addit Lost 223..—2.B Ni». — 3.B addit wolss ὍΣ Ὁ A
— h. Pro his verbis a 5 -\& B habet SS 5 ἦν 3, se! Se
— 5. B addit SO> ge: — 6. Baaddit εἰ; — 7. Haec verba a pas desunt in
B. — 3. Deest in A. — 9. Deest in A. — 10. Haec verba a οἱ δὲ desunt inB. —
11. Deest in A. — 12.B .5.ω} et addit 5 La ἰ5.λ.9].. — 13. B addit' 33» e
ol, ὡϑ ὡς ον ᾿Ξ 13584 Er WEB a ἰῷ I fan EN ==
17. Β addit she . ol FE) ES, νῷ

ΠΕ:
25)

VINGT-SEPT DE MESORE (20 aoüt).

‘(En ce jour) mourut martyre sainte Marie (Maryam) : elle etait de race
armönienne (El-Armen) et esclave chez un musulman des gardes d’El-Malik
ezh-Zhähir Baibars, sultan d’ Egypte (Misr). II lui proposa de renier Notre-
Seigneur le Messie; elle n’obeit pas, mais elle confessa qu’elle &tait chre-
tienne. Il lui fit subir de grands tourments dans sa maison : elle &tait ferme
dans sa parole et sa foi. Quand il fut fatigu& de la tourmenter — et elle ne
quittait pas sa eroyance — il alla informer de l’affaire le sultan E]-Malik ezh-
Zhähir et lui döclara : « J’ai une esclave musulmane qui prötend &tre chrö-
tienne. » Le sultan la fit venir devant lui et lui proposa d’embrasser l’isla-
misme. Elle ne se rendit pas a sa parole et ne lui ob£it pas : elle persevera
dans sa parole et sa foi. Le roi ordonna de la brüler. On fit une fosse pres
de Bab Zouilah au Caire (El-Qähirah), la ville bien gardee, Une foule eonsi-

1. Cette commemoration est reportee par B au mois precedent : elle manque dans
Ludolf, Assemani, Mai et Malan. u

habet er © (6 2. — 14.B ESSENER ἘΣ - = Bau

dans la fournaise. Elle recut la couronne incorruptible. Que sa priere 5.

nous! Amen.

VINGT-HUIT DE MESORE (24 aoüt).

'En ce jour moururent martyrs saint Anbä Benjamin (Binydmin)
seeur Eudoxie (Aoudoksyd)® de Chabchir. Leurs parents etaient des

Elle manque dans Ludolf. — 2. Assemani, Memnon, Malan biamon. —

Euskissa.

ΟῚ
Oo.

28° MESORE (21 AOUT). 755
ΝΙΝ es ie)! als te er Is „>, nl Yy Es \g> Br) Je aa)
Ξ Ε΄ BEE Γ᾿ ταν a el ee SEEN TEE nn
5... (ale ὐδϑ gr 9: - ee) ei) οἱ ὁ Ya b > ul Da
® (I Sn EN Tsyı Sala VE an lo ch π-δἱ
Sl Las

1 u all KT Sag Urli UI al art 10 a 5°

Be τ τι: τω! Ed LEN sl Aal an a Pl

Ei. A less2. — 2. Pro his verbzs a we) εἰς B addit Ar Insin ‚1; 2,912
ἕ 2 0 3 Il. — 3. B addit ἫΝ τ Bro 2325, B haber 3 5. —
δ. Pro his verbis a Sopa= B habet \,.5 „N ale uno, ya] or) de un,

ey eu op! BUN en > εἶς = ΘΒ le, — 7.Pro NS B habet

lg! JS. — 8. B adadit SR) Gene εὐ. — 9. Haec commemoratio refertur
ad diem sequentem a B Assemani, Mai et Malan; deest in Ludolf. — 10. Haec tria
verba desunt in A. — 11. A et Ὁ ὌΞΟΣ — 12.B, er. Ξ 413.2 πο Lasst, 151%, B

derable et innombrable se rassembla pres de la fosse : on amena Marie pres
du bord et on ne cessa de la presser ἡ jusqu’ä la troisieme heure du jour. * 1. 381 1.
C’&tait un mardi ἃ la date mentionnee. Elle se presenta en disant ces belles
paroles : « Mon maitre le sultan, je rends l’äme entre les mains de mon
Seigneur, mon Dieu, mon Sauveur Jesus le Messie, » et elle se jeta rapidement

γ avec

‚et sa

fideles,

aimant les ötrangers, conservant la puret6, la de&votion et l’adoration de Dieu.

1. Cette comm&moration est reportee au jour suivant par B, Assemani, Mai et Malan.
Malan

4

N

lan Rhein ini ah

AT

"μα

arWeer

Jours sans manger ni boire. Apres cela, il les fit sortir, on leur mit au cou

756 SYNAXAIRE ARABE JACOBITE. [1298
Sr NN N ον οἰῶ ud) Il an Ali οἱ dl gel ,S LIE
Al Iyl ze ale ah a LE ὅπ FIN τρί ads ul ud (Ὁ Ben
er a ia Ὁ ΟἹ wärs ρῶν, 95. ls Nyon ale 1, Al Er δ ον LE
στο πε Le 5 AA il ὅτι,
If as τὴς, Ὄπ τε τ» SM
rd Bl a Plz us ἡ ILS Al a a οἱ 1 AT
IS I »ὶ Marge a Bis βο ὁ 5 >| ia ui
rn οὐ A le ig Lie a ἘΞ den ee
AS γι) pi A EI NN ul ai Welke as Mu 1...
Gel a 0 Le Pan IS MU) a Aral?

1.8 e' Je. — 2. Baddit 1,5. —3.B.3 9} οἷν — 4. Haee verba a Sy desunt 5

in A.—5.B ll! „el 16 —6.B 1. — 7. BL. — 8. Deest in A. — 9. Pro

LzJ Je ge B RE: el; " re. Be ed Ay. ΞΕ ΟΞ ΒΕ ri. — 11. A NS, ;
Bil. 49. B a =». B; le. — 14. A las. — 15. B Lu}. — 16. B

REN

ta cn BE

le. 47. B aa. ΤΣ Ξ addit UL; Se — 19. Haec tria verba
desunt in B. — 2%. A εἰς — 21. Baddit u)! u} 2. — 22. A γε 93. Ὁ Ὁ

Ils leur donnerent une belle education. Quand il eut grandi, le saint desira
verser son sang pour le Messie. Il se leva, alla trouver le gouverneur de
Chetnouli (Chatnouf) et-confessa le Messie devant lui. Ille chätia et l!’envoya
en prison. Quand ses parents et sa sceur l’apprirent, ils vinrent ἃ lui. En le
voyant en cet tat, 115 pleurerent sur lui et s’aflligerent, tandis qu’il les con-
solait et leur enseignait que les jours de cette vie sont peu nombreux, mais
que la vie future n’a pas de fin. Quand sa βοῦν Eudoxie entendit ces paroles,
elle Iui dit : « Mon frere, le Seigneur est vivant; je ne me sdparerai pas de toi
et je mourrai avec toi de la mort dont tu mourras. » Le gouverneur les arröta
et ordonna de les mettre dans un endroit obscur οὐ ils demeurerent vingt

de lourdes pierres et on les jeta dans le fleuve. L’ange du Seigneur descen-
dit et delia les pierres de leur cou : ils demeurerent ἃ nager dans le fleuve

jusqu’ä ce qu'ils aborderent A une ville nomme&e Boträ. Une vieree les fit
\ Ϊ { 8

monter ἃ terre; ils comparurent devant le gouverneur qui ordonna de leur
trancher la tete et ils recurent la couronne du martyre. On leur bätit une
eglise ἃ Chabehir. Que leur priere soit avec nous! Amen.

er

28° MESORE (21 AOUT). 757

Se u N cr al tel U oe) Gl!) | dl ΟΝ as raw.

& > Prrelge gs elbls Tall ab 55V Οὐ ste (ΑΝ Iüa Aula
Al ὁ» N) γι "Ὁ δὼ καὶ οὐ ἀπο SE
a δὴ ΟἹ ἍΝ ἀῷ νη] οὐ ul AN N! δ dl eLl τς ὁ5
a ie ey ges Ἢ ἰῷ di in I ll u mul
"Ὁ Ss „ ΞῚ τ ΕΝ ἜΣ 10
LUSCHR „etc Par due 15, 14 5 4b, ὩΣ Bil Ἐπ εἐἱ os 12 ΝΙΝ τς
Is Lu {μὲ} dab 5 Hl προ ὧν ἀρ se „5 0, Gut all

1. Haec tria verba desunt in A. — 2. A se er ls. — 3. Hacc quinque verba
desunt in B qui post BB addit or ER re) u) 35%) > ἘΠ ΚΟ
ωϑ ya er LI ἘΣ ale! Lub LS ὦ) οὐϑϑι. Be de) Sue ἴδ
—6.B Ὁ Delle —7.B 3 «ὃ. — 8. Genesis, χα, τ; B addit 5] οἱ un. — 9. Haec
verba a a desunt in A.— 10.A a. — 11. A ra. IIEBR SH, - 158
ge de UN ji. — 15. Deest in B. — 16. B as 117253 es desunt
in A.

A pareil jour, nous avons regu Vinstruction de nos anciens peres, aides
par la gräce de l’Esprit, de celebrer la fete de nos saints peres, Abraham

(Ibrahim), Isaac (Ishag), Jacob (Ya’goub). Qui des hommes pourrait ἢ deerire » 1. 381 w.

les mörites de celui qui fut pere de nations nombreuses, qui crut en Dieu,
qui lui obeit, qui eut confiance dans ses promesses jusqu’ä sa mort, qui ne
douta d’aucune d’elles? Le Seigneur lui apparut dans un songe nocturne,
tandis qu’il dormait, et lui dit : « Sors de ta terre et de la maison de ton pere el va
dans lepays de Harrän '. » Lorsque son pere mourut, Dieu le transporta dans
la terre de Palestine (Palistin) et lui promit de la lui montrer jusqu’ä sa mort.
Il n’hesita pas: son coeur ne fut pas effraye, il ne douta pas, mais il erut fer-
mement qu’il la donnerait ἃ sa posterite apres Ια]. Ensuite, le Seigneur lui
apparutau milieu de la journee : Abraham ne savait qui il ötait; il avait avec
lui deuxanges. Le patriarche erut que e’ötait deux passants, de tous ceux qui
passaient pres de lui. Il les arröta, leur donna l’hospitalite et Dieu [π| promit
Isaac. IH avait alors atteint cent ans et sa femme Sara (Särah) stait avancde en
äge. Ils erurent ἃ la parole divine οἱ n’en douterent pas. Quand Isaac leur fut

1. Genese, xır, 1.

,
ε
Ἷ
ὴ
{

——_.

u -

ed enter rn

en

un Re

282 T2

2. table. C'est pourquoi * il a merit6 d’avoir pour hötes les anges, quoiqu'il ne

758 SYNAXAIRE ARABE JACOBITE. 11300)
I a il el Gel 3 U EN
sel ε" 5 I dei As ae FE 2a U cl πὶ go) IL ἐς
ὯΝ 3 AS ὕξυ να μῶν ἀρ ΟἹ σαῦ ΑΝ ΟἹ εβάρον l a iR
de Vol ab oJ IM Patl Ars ΟΝ] Il as all „Eh Jul Ὑ
ll Je in al ie La = YA N
des Kay ll ee Ka As; Jh ES IS U ha ey A u
ol gel ΟὟ I el As Bon sh all Pylels SE ic 10 ul
1,28 0 daiy a ἰὼν ud „BE a5 ce ὧν el ln
Bam ol gel" is al de Go u ze ol N en A Yay le
2 som Dolalicls 3 Uae Ne msn ie KH

Φ

1. Deest inB. — 2. Haec verba a 65 desunt in B. — 3. B Jlö. — 4. Genesis, I

xxıı, 2. — 5. Baddit U) Js τ ol De — 6. Haec verba a 88: desunt in 5
B. —7.B \sS). — 8. Deestin A: - 9. B. Ing. — 10. Genesis, xxı, 16-17.

— 11. Haec duo verba desunt in A. — 12. B , 50. — 13. Be. — 14. Pro his verbis
a 5 B habet 3,5 ls SE en is Ip Lb. — 15.B ia). — 16. B addit
ale oylig. — 17.B οι

accord&, Dieu lui ordonna de le eirconeire le huitieme jour; il le circoncit.
Tandis qu’il avait confiance que la moisson que Dieu lui avait promise vien-
drait de lui, le Seigneur lui dit: « Immole-le-moi en sacrifice'. » Il n’hesita pas,
mais le prösenta ἃ l’immolation, convaineu que Dieu pouvait le ressusciter et
ressuseiter par lui la posterit6. Lorsque le sacrifice fut accompli en intention,
mais non en fait, et que Dieu eut montre son merite aux generations futures,
il lui orılonna de ne pas ötendre la main vers l’enfant et de ne lui faire aucun
mal. « Il m’a apparu que tu m’aimes, puisque tu n’as pas epargnd ton fils cheri ἃ
cause de mol. Pour moi, je te multiplierai et je rendrai ta race (nombreuse) comm e
les elotles du ciel et le sable de la mer®. » Il en fut ainsi. Des ce jour, et pour
toujours, Dieu montra sa m&moire. Il merite d’&tre appels pere du Messie
selon la chair, parce que c’est de sa descendance selon la chair que le Sei-
gneur a apparu. Quant ἃ sa lutte, ἃ sa vertu, ἃ sa generosite, elles furent

trös considerables, car il ne mangeait jamais qu’une troupe de gens ne füt ἃ sa

les connut qu’en dernier lieu. Il eprouva, dans son temps, des chagrins et des
1. Genese, xxır, 2. — 2. Genese, xxıı, 16-17.

2

Ψ

: 285 MESORE (21 AOUT). 759
Be τ υὺ-: νυν χι an dal a ll του
ab KEY ya Y Made 15] Sal u Sol IE οἱ I mis TU Je
tee υἱὲ Au ὦ IH zu AU Sail LE All αὶ Al
τὸ SA Mara Οἱ ah ats 1m AU τἂν ὁ gi Id
lie ἐμ» 9 τὸ Ya δρῦν Llan Lass all Walls al I Ay a; alu

Pe

Ru

ἢ
&
u A κα ἀν as ol sel in ah! ge τ ὦ

5

En Δ An ΑΝ Sylee Als ac lim, Pizi el

BAY N lage P355 A oJ N El u du su Io

ἢ
ie

-

TEN sl ol N PU El οἱ ως ὦ I

Ἢ : ,
᾿ 1. Β «αὐ! 15. -- 2. Β Wa. -- 3.8 δ. ὧς, aA mi. — δ. Α 5. —
Ὁ} addit οἶς. — 1.8 λα! Wohl. —8. A ἰς» ἰωλαῖν, — 9. Baddit > ρα,
-- το B addit ale. — 11.B Js) 8} Su, — 12. Pro 3,93 γ..29 B habet ὦ 83577
59. ey‘ e) deest in B qui addit or) Las BES 8%. — 14. Deest in B.
— 15. Deest in A. — 16. B !&&. — 17. B addit el IB 3slb)l.. — 19. B addit

a δ. — 20. Haec verba a οἱ .4}} desunt nB. —21.B ss}.

peines consid6rables, car il quitta son pere et sa famille et resta errant sur
terre. Il entra en Egypte (Misr) ou ileut ἃ se defendre contre limpiete et la
violence des habitants et lorsqu’ils lui prirent Sara, il leur dit qu’elle etait sa
s@ur pour ne pas &tre ὑπό par eux parce qu’elle etait extremement belle.

« C’est ma sur, » röpondit-il. L’ange du Seigneur apparut, menagant, au rol
pendant la nuit, sur le point de le tuer, et lui ordonna de la lui rendre pour ne
pas perir. Au matin, il le fit venir et lebläma de lui avoir dit que e’etait sa
sceur. Il la lui renvoya avec des cadeaux et des presents et avec Agar (Hadjar).
Quand ce pere eut atteint cent soixante-quinze ans, il alla retrouver le Sei-
gneur. (Jue son souvenir soit eternellement secourable.

Quant A notre pere le patriarche Isaac, fils d’Abraham, nous avons recu
VPordre de celebrer aussi une fete pour sa mort qui arriva ἃ pareil jour.
Ce juste naquit selon l’annonce faite par Dieu et ses anges ἃ Abraham et ἃ
Sara sa mere. Il fut accompli dans la vertu et la satisfaction donnde ὃ Dieu

tres-haut au point 411} accepta d’etre immole par son pere en saerılice au

Lorsque le roi d’Egypte la prit et lui dit : « Qu’est-ce qu’elle est ἃ toi Pd...

2

RR 7

A ΒΥ Te N ν ὦ
ren ne op

IXar

27

a BE Eur z

ET u a Te a A en a φΦθυνωω Ἂν,

rn νος
}

*f. 282 v°

a le N Pa any; AUlesl Sal nn Anke ἡ ὁ 55:19 σαὶ ΤΆ οι

760 SYNAXAIRE ARABE JACOBITE. [1302]
«5.}} BET Pl οἱ 2.9. σον Οἱ BP SET ray 5 ς σοὶ ὦ ee
ἊΣ ΟἿ᾽ El ME N a τ ας ὅς
reelle τ m wegen al oJ) ἃ ΠῚ
ὧϊό 89) a 5. τ. Ὁ ol Ὡς ee) οἱ ὅς, ee 5.

τ es οἱ τοῖν «ὡς κα] glbb & Gel Gun ne

au =’ ἘΝῚ > 13. ia au 4] a5? a > Is Ss x & 1.0

> τ; oe) Vu ΕΝ or EB) 139 os „le In a) Waslela gs v

BL. —2.By.—3 Bas) —uB pl. — 5. B N lin — 6.B &

πὴ. τ 7.B 9}}9 — 8. Haec verba a 23, desunt in A. —9.B ἘΠ ἫΝ

— 40. δὲ 3,21, desunt in A. — 11. Bl. τ 15. Aal 15 Β SB; — 14. Β΄

bl ὁ säm).. — 15. Deest in B. — 16. B 6, et addit ,,1.5 ωϑ 3, IS» BL
τ κι τὺ τ ἽΝ se)

Seigneur jusqu’ä ce que celui-ei le rachetät par un belier. Nous ne savons qui
est le plus admirable ou le fait du pere d’accepter de l’egorger, [αἱ qui etait
l’enfant de la promesse, accorde pendant sa vieillesse, sans aider ἃ son pen-
chant naturel vis-A-vis du Dieu tres-haut — ou de l’obeissance du fils A son
pere, de sa soumission jusqu’ä la limite du sacrifice et de l’holocauste; ce
n'6tait plus un enfant, car leslivre de la Loi t6moigna qu’Abraham lui fit
porter le bois pendant une longue distance jusqu’ä ce 41] monta au sommet
de la montagne et le livre de la chronologie atteste qu'il etait Ag6 de trente-
sept ans. Il obeit ἃ son pere et tendit la gorge au couteau jusqu’ä ce que vint
la voix de l’ange du Seigneur lui ordonnant de relever sa main. De meme que
son pere avait 6te appel@ l’immolateur de son fils en intention, de möme ce
pere fut appel& ’immol& par intention. 1] pen des peines et des cha-

“grins; "il s’exila et Abimelech (Abimälik) s’empara de sa femme jusqu’ä ce

que Dieu l’en punit. Il la lui renvoya avec des presents nombreux. En fait
d’enfants, Isaac eut Esaü (‘Aisouä) et Jacob (Ya ‘goub). Il aimait Esaü A cause de
sa bravoure. Lorsqu’il fut avanc6 en äge, sa vue s’alaiblit; il appela Esaü et
lui dit : « Mon fils, je suis devenu vieux, va et apporte-moi du gibier pour que

Se Eis ll ὁ ab ὧν weler eV Id

[1303] 98° MESORE (21 AOUT). 761

= sel 7 Ja 2: ln ἰόν Es Joa il a

nd en KU AL u ee ES Er Eee

ῳ
ες:

δ΄ τὰ 7 es 8, ul 06 ee Be
ha 3 Sy 3.9} la & αν οἱ % &= a νι is \\a 3% ge eis)
ΕῚ 1043 πος 5 ὁ: ἐγ οὶ «ἢ ΣΝ «οἱ υϑ ὦ 03 τ Lu ls For

᾿

F el πω «ὦ, Hu
= es! \\a li.) 4} sles er 18 gäm εἰν 2 JE5Y As οὶ 2. Αι, δι
- πτῶς ᾿ 5 ἡ" “- BR. ᾿ R x φΦ
3 μον aan κως >| 3% τι ἀρ}5 4} u)! Ds Grey al, 14 ων 38 ἡ
Fi ΕΓ sel Ξ Jet Dal del ἰδ. 17 ΚΣ a νὴ 0,6 u el Yo al A
Κι 5
| ᾿ 1.Β ἦν... 2. Genesis, xxvu, 2-4. — 8. Deest in B. — 4. B (5: Genesis, !
xxvır, 9-10. — 6. Pro ωἱ sel B habet el: —7.B φίλαν, Genesis, χχνιαῖ, 12. —
8. Genesis, xxvu, 13. — 9. Deest in B. — 10. Pro 33 329 B habet sol. — 11: B Y

bass. — 12. Blow}. — 13. Baaddü Yin. — 14. B N! „UN. — 15. B addit 5 N.
π΄ 46..B.addit εἶσιν. _ 17. Haec verba a στὰ desunt in B. — 18. B .y- — ἷ

19. Baddit Is).

je le mange et que mon äme te benisse'. » Esaü prit ses armes et partit. Rebecca

(Rifqä) appela son fils Jacob et lui dit : « Mon fils, leve-toi, egorge une bete du

troupeau et presente-la ἃ ton pere pour qu’il la mange et te benisse avant de mou-

γὴν". » Il lui repondit : « Je crains qu’il ne me reconnaisse οἱ φιλί ne s’irrite
eu obtenir sa benedietion et la maledichon m’arriverait?. » Elle

contre moi, je
Elle fit tout cela par l’ins-

lui repondit : « Que la maledietion soit sur moi‘! »
uta ce que sa mere avait ordonn6, son pere mangea et

piration divine. Il exec
et fut enterre

le benit. Il arriva jusqu’a deux cent quatre-vingts ans, mourut

- dans le tombeau de son pere Abraham qu'il avait achete des fils de Geth (Djit),

ainsi que sa mere Sara. Que ses benedictions soient avec nous! Ämen.

En ce jour, nous avons recu l’ordre de eölebrer une fete pour le patriarche
Jacob que Dieu appela Israöl (Israyil). Il suivit les traces d’Abraham et
d’Ishaq pour la charite et la douceur. Son fröre Esaü le haissait parce que
pr&cödemment il lui avait achete son droit d’ainesse et il 6tait devenu l’aing,

et parce qu'il lui avait enlev& par ruse la benedietion de son pere Isaac. Lors-

1. Genese, xxvuı, 2-4. — 2. Genese, XXVII, 9-10. — 3. Genese, xxvıı, 12. — 4. Genese,

xxvıı, 13.

a a

762 SYNANXAIRE ARABE JACOBITE. [1304] ἢ
> ga 1 as db Ὁ ae Πρ de sel als Ὁ. ἢ >
sd any sl εἰς 9 Fl us EI len gu al le ae u
el ad JE Is, al es Po EHE uge | ee ee
ν γε ΠῚ ἘΠ re ὑποστὰς zu ο
ἘΠ 588 το, (κω 58 144} en 132 91 ων 12 eis τ a Ὁ Pr I a we,
a IE as U ale löke rel U AL Lu BEN.

RE le { «“ᾳ᾿͵᾿ᾳιοΙΌὄ N
Dal ls Al Ge sul Buch Y 5.05. Kell ale) iss Ash, al,

1. Haec verba a \sl5 desunt in B. — 3. Haec verba a > desunt in B. —
3. Haec verba a Ξ desunt inB. — A. Haec verba a ls 5 desunt in B qui habet $

tantum 8}. Sal 2 ΕΣ εὐ». — 6. Bylos. — 7. Βὺ}.} Ὁ Β΄.

9. Deest in B. — 10. B 631 — MEBETEIAB Se. -- 19. δος τι EB
14. ῥγο δ] 552 B habet .».. — 15. Genesis, χχναι, 17. — 16. Haec verba a ISSN,

desunt in. A. 47. Pro his quatuor verbis B habet we) Ess Δ». — -:18.ὄ Β
R Sb. — 19. Deest in A.

qu’il voulut le tuer, celui-ei lui conseilla d’aller chez Laban (Läbän), son onele
maternel. Il y alla et demanda en mariage sa cousine. Son oncle lui fit garder
ses troupeaux et la lui donna au bout de septans : puis il demanda la seconde::
| Laban lui fit encore garder ses troupeaux et l’etablit A sa place. Quand il ui
disait : « Tu auras pour salaire les brebis blanches, » le troupeau n’en produi-
sait que des blanches ; quand il lui disait : « Tu auras pour salaire les brebis
bigarrees, » le troupeau en produisait des bigarrdes. Jacob acquit des richesses
considerables. Puis il revint dans son pays et la terre de ses ancetres. Il eut
* 1.283 τ΄. douze " fils. Il eut une vision divine. C’stait une Echelle dressse depuis la terre
jJusqu'au ciel et oü montaient et descendaient les anges. Quand il s’sveilla, il
dit : « (δεῖ est la demeure du Seigneur et ceci la porte du eiel', » C’est l’emplace-
ment de Jerusalem (Βαϊ el-Mogaddes). Il eut une autre vision : le Seigneur lut-
tait contre lui, lui saisit la cuisse et lappela Israöl. C’est pourquoi les
Juils ne mangent pas la veine de la cuisse. |] vit de son temps des chagrins

1. Genese, xxyın, 17.

28° MESORE (21 AOUT). 763
B. Be ST ΕΣ ὥτσν Is ao! ie Yals BRUT, ob lt; ὦ
ὁ νὴ Al u ae an ἡ οὐδ ΔΑΝ ΩΣ τις οἰ NO)
| me Je>)s Sei m es > Es 91 „lo ΒῸΣ N ie el πο Δ." lb

ἘΠῚ. ii ae κου N er il Οἱ υϑὶ
N Οἱ alla A lie ans ey N eu cl
ee μον» Me in UM ud YES EU SL οἱ an Flle
τ: ὦ ES EEE Eu gell Leis all UN A AN so as
le sul zul Je MN Pl dr ge a abs Li ΔΡὶ το
AN Ede κ᾽ ὧν λας ARNO I zu al Un an dan Be

1. sl, ὦ desunt in B. — 2. B seh. — 3. Deest nA. —ı. B Il. —5.B

„N srl. —6.B ἘΠ -- 7. N. BB ln. — 9. a er desunt

in A. — 10. B u. - 11. Genesis, xuıx, 10. — 12. B addit BL = HB as. —-
14.B une) al — 15. Haec verba a Ba) desunt in B.

et des peines. En premier lieu, son fils Joseph (Yousof) fut vendu comme
esclave aux Egyptiens, et ses fröres qui l’avaient vendu dirent qu’une böte
fsroce l’avait devore. Puis une terrible famine ἃ laquelle personne ne pouvait
&chapper fut generale. Jacob envoya ses fils pour acheter du grain. Ils vinrent
trouver Joseph leur frere qui &tait devenu ministre du roi d’Egypte. Ils ne le
reconnurent pas, mais 1] employa une ruse jusqu’ä ce qu’ils partirent. Π
manda Jacob qui vint le retrouver et il y resta dix-sept ans. Lorsque sa mort
fut proche, il appela ses douze fils, les benit, attribua specialement A Juda
(Yahoudzä) la royaut&; il revela que le Messie apparaitrait de lui et dit, apres
l’avoir beni par de nombreuses paroles : « Le scepire de la royaute ne cessera
d’etre dans Juda et le reglement ne sortira pas de ses mains jusqu’a ce que vienne
celui ὦ qui appartient la royaute, et c'est {πὶ qu’attendent les nations'. » Apres
qu'il les eut benis, Joseph lui amena ses deux fils Ephraim (Afräm) et Manasse
(Manassä); il eroisa ses mains sur leurs tetes, placa la droite sur le plus
jeune et la gauche sur l’aine, et les disposa en forme de croix, indiquant
que les premiers-n6s seraient &cartes et annoncant l’apparition de l’embleme

1. Genese, xrıx, 10.

ET EEE ED UT |

*f, 283 ve, 22 bl zel 5᾽5}} b a 5 21 > Dlgäs elen ru 4] 19 51 W ELIE J

283 γ᾽, ministre. L’empereur Valerien (Aläryänous) Varr&ta. * Lorsqu’il eut confesse

764 SYNAXAIRE ARABE JACOBITE. 11306]
Goa ol Ya ie Je in Ὁ ἘΞ oh Fr ὦ 1
ὦ ΔΘ πὴ Ar de Pal Ale Le a ὡς dis Aal Wi

5 EG 9 ΤῊ ΣΉ 3 N Βα ον

—

So oe os le!

EN ui Baal Alan
να le Be) ET 172, er 16 al u a

1. Baddit I s10.°— 2. A ai 3B σὴ 4 Ba ΡΞ ἃ |
6:..Deestiin A u u — 8. DeestinB. —9.B addıt si, le! by! ἘΣ ΕΣ :
3% 3. — 10. Deest in B. — 11. 1:5: Ὁ. — 12. Haec commemoratio deest in.
Ludolf. — 13. Haec tria verba desunt in A. — a Sa el. 2
— 16. Pro his tribus verbis B habet al Br ul 5.1.9] Br] LU τ Pro ?
his tribus verbis B habet au] Aus. — 18. Β Ben et addit pH. — 19, B zb. —_
20. B .5.» 6. — 21. A “ ΝΣ — 22. Ab hoc loco narratio A multo brevior est

Cord ers 8; ray er mul 5.529} Je Sal, Lslet (sie) wol,

de la eroix. II atteignit cent quarante-sept ans; puis il mourut, la main de
Joseph sur ses yeux. Il recommanda qu’on P’enterrät dans le tombeau de ses
peres. Joseph lui fit un deuil magnifique. Puis il le placa sur les chars de
Pharaon (Fira'oun) et avec les grands personnages d’Egypte, il l’amena dans
la terre de Chanaan (Kenä ‘än) et il lensevelit avec ses peres. Que leurs bene-
dietions nous protegent! Amen.

Day

VINGT-NEUF DE MESORE (22 aoüt).
“En ce jour moururent martyrs les saints Athanase (Atanäsyous) ° ’eveque
et les deux serviteurs Gerasime (Djärasimous) * et Theodote (Täoubintos). Le
saint fut denonc6 comme ayant baptisd la fille d’Antoine (Antounyous) le

$

a

-

41} 6tait chretien, il lui fit subir de nombreux tourments, mais le saint ne
renia pas le Messie; au contraire, il renouvela sa profession de foi en lui.

1. Cette comm&moration manque dans Ludolf. — 2. Malan Antasius. — 3. Malan
Harasimus.

307] 30° MESORE (23 AOUT). 765
al Ss) am ἀξ als] sl Ans zus καὶ RAN
Er sel Nas ET pt © Me BE "ἢ Yal y 1,5} Al J& οὶ

εν pr Oel el

es ὧς au: u u Yl >| Lay a! οὐδ = Fe ade
ml Je I) e ee in al Ἐπ Jr Sail = an ἘΣ τ

1. Ludolf addit commemorationem Natipitatis 0. C. — ἃ. Haec commemoratio
τ deest in Ludolf. — 3. Haec quatuor verba desunt in A. — ἅς Baddit a)! . 0} IS»

5% —5.B N —%6.B er et addit ὁ als. —T. BR Serge ΒΟΟΣ τοῦ ale»,
z Bone =. — 11.B 499 e2

_ L’empereur ordonna de lui trancher la tete ainsi qu’aux deux serviteurs Gera-
sime et Theodote. Ils furent ögalement chäties par des coups et la suspen-
sion. Puis on coupa leurs t&tes ainsi qu’ä saint Athanase. Quelques fideles
; prirent leurs corps apres avoir donn& beaucoup d’argent aux soldats et aux
gardiens; ils les ensevelirent et les deposerent dans un cercueil. Leurs corps
firent beaucoup de miracles et de grands prodiges. Que leurs prieres soient
avec nous! Amen'.

TRENTE DE MESORE (23 aoüt).

ΟΠ ΞᾺ pareil jour mourut le grand prophöte Malachie (Maläkhyd), un des
vingt-quatre prophetes, un des douze petits. Il prophetisa lors du retour du
peuple ἃ Jerusalem (Yarouchalim) de la captivite; il lui fit des reproches sur
sa desobeissance au Seigneur, lui adressa des reprimandes au sujet des
sacrifices coupables qu'il oflrait, alors qu'il ne donnait pas la dime de
ses biens ni les pr&mices de ses fruits, comme le lui avait ordonne le Sei-
gneur. Dieu dit par sa langue : « Admonition aux gens οἱ exchortation deux ἃ

la charite! mettez-moi ἃ l’epreuve en me donnant la dime et les pr@mices; je vous

1. Ludolf ajoute Ja comm&moration de la nativite de Jesus-Cl rist. — 2. Cette comme-
moration manque dans Ludolf.
PATR. OR. — T. XVII. — F. 3. 52

san $

766 SYNANAIRE ARABE JACOBITE. [1308]
ab ὅθ Inga 5 JS Jah soll SI πριν 2
WI 5909 „es Ei “ἢ >. 2353 Je Un 1.£ JS Hl ll
ee ὁδϑ 520} πὸ > all Ὁ} we ὅμως,
El a5 el AS u do a ie ee ὀγόνς

Sl Pl 91 οἱ
Al ᾧ οὐ, 83 A Na se οἱ πο ΡΥ ol
Ja Ba si geadl as οἱ ὧν a) SU (ὁ κου Ay lay
un ads 17250 RR πε ἜΝ 1 sale οὐδ εὐ ὗς N

spe

%

1.8 Ὁ]. ie ἀπιὸν —8. Blu. — 4. Malachias, ται, 10-11. — 5. Deest in B. —
6.B a) - 7.B addit ‚I: - 8. Β λ}. — ὃ: B addit ἰω}5 2! 2) ea --
10. 5» so desunt in B. — τί Haec commemoratio refertur ad 29 diema Bet Mai;
deest in Ludolf, Assemani et Malan. — 12. Deest in B qui addit wal5 u EI). —
13. BJ. — 14. Desunt in B. — 15. Pro his verbis a 5, A halbet 3, ἘΠ Ξ 9
le he usä)l. — 16. Haec verba a BL desunt in A; B "» 9 Ber] 3
17.B Sl.

ouvrirai les portes du ciel : je ferai descendre sur vous les benedictions jusqu'a ce que
vous disiez. nous en avons assez, 7} emp6cherai les teignes et lesvers de manger volre
terre‘. » Il prophötisa la venue de Jean (Youhannd) devant le Sauveur et celle
d’Elie (Ilyd) devant lui ala fin du monde, et la destruction de l’orgueil des Juifs
(El-Yahoud). 11 leur montra qu'il existait sur terre des peuples eraignant Dieu
et vertueux qui oflriraient ἃ Dieu des sacrifices et des parfums et qu'il les
accepterait. Lorsqu'il eut satisfait le Seigneur par sa conduite et qu'il eut
accompli les anndes de sa prophetie, il retourna vers Dieu. Que sa priere soit
avec nous! Amen.

°En ce jour aussi, le corps d’Abou Jean (Yohannä) le Petit fut transport&
au couvent de Scete (Chihät). Lorsqu’on [αὐ au temps de Jean (Youhannä), le
42°° patriarche d’Alexandrie (El-Iskandaryah), il vint au couvent du saint
Abou Macaire (Magär) et dit Ala r&eunion des assistants : « Nous desirons que
le corps du saint Abou Jean soit dans son &glise. » Aussitöt la gräce de Dieu
iuspira le patriarche; il 6erivit des lettres par l’intermediaire d'un higoumene

L. Malachie, απ, 10-11. — 2. Cette commömoration est plac6e le 29 de mesore par B
et Mai; elle manque dans Ludolf, Assemani et Malan. — 3. Lire 85.

[1309] 30° MESORE: (23 AOUT)

ep sol u Pl | ε΄. ὁ a Je FUEL, τς Tau

EL in τό Y Sub ae Jul ind) ae N er
aldlele Ära Hl PA bay I Bu BL ae
ee το 0} τῶ de Ya ΑἹ WE a κϑιὶ
τις il ας JA, IS Il de ol Su il Je ὦν
N SE μὸν as a el ea US a dal ἢ)»
ur ad οἱ ὁ} ee AL ya pl „ee! U, ao
τε ὅθ al I JE SE I da a la > NN
I ie Sr a Ian AUS Is οὐκ. I im ΤΣ Ἐπ μπ

lals <a δὶ ἘΣ 3] Us [JE | Us er) SR 38 ee Ih „a3 oa

| 1.Baddit N. — 2.1.8. - 8. Β ὅλο. —4.B bl. -- δ. ΒΡ.
"Ὁ. ἐπ a in B. — 7. Deest in A. — 8. δι δ deest inB.— 9. A ὩΣ: — 10. A
2 — 11: B ääb1,,)}. — 12. B 15,5. — 13. B = AS. — 12. Dan —
15.B δ. -- 16. B .λ5:». — 17. Big. — 18. A Π| 19}

appele Cosme (Qozmä), ayant avec [πὶ un des vieillards appele Vietor (Bigtor),
et les envoya ἃ Klysma (El-Qolzoum); ıls y entrerent, mais ne trouverent pas
le moyen * de l’enlever parce quil etait gard& chez les heretiques, partisans
du concile de Chaleedoine (Khalgadounyah), car ils demeuraient en cet
endroit; ils prirent une connaissance exacte du lieu; 115 avalent trouve dans
la ville deux fideles qu’ils mirent au courant de l’affaire. Quelques jours aprös,
le gouvernement de Clysma fut donne ἃ un Arabe, ami d’Anbäa Khayil,
eveque de la ville d’Abläous. Le patriarche revint-et eerivit une lettre A cet
eveque pour l’informer de l’etat de la chose et pour qu'il y appliquät tous ses
efforts. Khayil ressentit une grande joie. Il informa le seeretaire de l’emir
son ami; le seer6taire l’apprit au gouverneur. Des vieillards d’entre les moines
apporterent une lettre et le seer6taire dit : « Comment pourrons-nous faire
pour trouver le moyen de faire entrer les moines dans cet endroit? » L’emir
röpondit: « [15 revetiront des costumes d’Arabes par-dessus les leurs et ils se
presenteront avec nous au couvent. » Ils le firent, et partirent en compagnie
d’une troupe considerable de cavaliers et d’Arabes; ils arriverent a Klysma.
L’eveque de cette ville leur &tait oppose. L’ömir [αἱ dit : « Je desire me pro-

τοὺ οἷν 9 er «(ἡ In ἡ ὄχθον Te μὲ al Br za

Ef;

. 284.1°.

284 1°.

ἘΠ, 284 v

[. 284

N em σὲ ὁ ὡς Ὁ} 95 FD a AM

„ quelques jours, puis mourut en paix. Le Seigneur ne laissa pas ᾿ son eglise

768 SYNAXAIRE ARABE JACOBITE. [1310]
a! a le N Er HL N ον} Ines as ul ed
ὧδ Ῥω» Je 2 οἱ I, „a>y Sa) > rel Τρ] 139 a ne & Be
«σῦν». SU Hua) äh ey a IS a 5 ᾧμ" ὦ φως
de elle λῶν a] dl an ae a il le null
Ib al) Θεοῦ σὴ» lan WS U οἷο! = 8 Asyl Ἢ». ὅν εἶθ

.

BA ΠΝ ΤΡῚ

ρον as Tal © δε 3:9, re
ee A ie SBrS a ze ὡς ES ol ον τ :
SE > abe a Ὁ β΄ ὃς leyl Bali am Ya dus IE

1. Haec verba a (οἷς N desunt inB. — 2.B ). — 3. Deest inB. — ἃ. B addit
N „Je. — 5. Bis) Le UL LL5} 8 -- 6. Β (δ 3. —7. B addit Ne
SE 15 Se ee ὅκο τ Ja 38. — 8. Sl 3.95. desunt
ἐπ Β. --- 9. Β πο οἷϑ- — 10. B addit Se Las)l. — 11. Badait Lesl. — 12. B addit
al. —13. Br= er — 14. Haec verba a 2 desunt in B qui addit \2% \S S..
— 5. Bes. usa. — 16. B addit «3.9 RER ἢ

mener ici, n’y laisse personne. » Les moines y entrerent pendant la nuit,
enleverent le corps du saint pere Jean et voyagerent toute la nuit. Ils avaient
prepar& leurs bötes de somme hors de la ville; 115 arriverent ἃ Misr, puis ἃ
Maryout et de la au desert du couvent d’Abou Macaire. Les freres recurent
sa benedietion et les moines allerent A sa rencontre avec les croix, les evan-
giles, !encens, les louanges et les psaumes; ils le placerent pres du corps de
saint Abou Macaire, lui prodiguerent les parfums et le sanctifierent par la
leeture de l’evangile. L’öglise fut merveilleusement illuminde par des lampes
et lumieres et des parfums suaves s’en exhalörent. Le patriarche resta

sans direction, mais on &lut notre pere Anbä Margos le second, qui 6tait
accompli en toutes sortes de merites. Il entra dans le desert, ayant avec lui
des öveques et des pretres de l’Eglise d’Alexandrie, avec l’intention de
deeouvrir les membres du saint, d’en recevoir la benedietion et de trouver
sur eux le linceul de fibres de palmier et d’etre beni par lui. Tandis qu'il les
dccouvrait, il arrıya dans l’eglise un violent coup de tonnerre qui faillit faire

[4311]

30° MESORE (23 AOUT). 769

ch SS ὦ» ale Pauss ὅθ. ΣΝ ae 55. ἰχ εὐ ὦ» ὧς οἱ

übe „Lo Ὁ ἀμ 3,8 El I He Pt Isle

a Ca>) r iz ΔΙ ἢ οἱ ἜΝ een ll “9 4) Br IS ER

δι... ἐν ua oz el ums Ng El za all &> Σοῦ & RE y\
f I; SS 9) el N LESE Se! 15 . ze) NS 3 2a, PELYL

ar

> ωο5- οἱ aaa bel Au> Jay 5% 1 Ze) ch a Op 4.
en an, τ. ae ὁ ὦ ον ad Ὁ

Sal Sy οἱ ΕΠ er A)! lu, Al, ες: ss BANN
Bl all as I auch uud an ih se ur JS

1. Bar, Ns: — 2. Baddit δ) γον ωϑ zer]. ΞΡ 88. — Δ, Deest in A. —
5.A a —6.A Bar). Pro ως LU B λαδοι 63 ablas, U. a ὃς

E=3.B ar. —9.A En. — 10. B addit all. — 11. B Zub oa B
ΓΙ Δ = 13, B 5] 5. — 14. B er let leNl. — 15. Boa.
: re ὃ

-- 16. Β. σαὶ ᾿ς Ξ 7 ΒΓ 5 ΞὉ} Ξ Als U. — 19. Β 3. — 20. Β
re 8 Ὁ}. — 21. Deest in B. — 22. A λα. — 23. A addit δ». — 24. Haec tria
verba desunt in B. — 25. B addit .... N; ἔξ Ξ 26. B ON. -- 27. Deest in B.

38. Pro his "bis B- hab her Ar " δ RS RS
— 28. Pro his verbis B habet «ἡ zus, ἰι 2 or a ee] an 5

mourir les gens d’effroi et de peur. Il remit le linceul, enveloppa le corps de
suaires de lin, et les assistants commene£rent des cantiques spirituels et pro-
noneerent de nombreuses louanges, en disant : « O toi qui as ete la nude
legere, qui as port& la pluie de l’Esprit-Saint, qui es alle ἃ Babylone (Bäbil)
vers les trois jeunes gens, puis es revenu ἃ Alexandrie (El-Iskandaryah) par la
puissance de l’Esprit-Saint qui est avec toi, qui es all& ἃ Klysma, qui as
detruit les idoles, qui as preche la foi, qui as gu6ri les malades, qui as chasse
les d&mons, qui es retourns ἃ ton heritage alın que descendent la benödic-
tion et la marche vers le royaume des cieux! » L’arrivee du corps de notre
pere saint Abou Jean dans le desert eut lieu le 30 du mois de mesor6, lan
525 des martyrs purs. (Jue sa priere 8010 avec nous! Gloire, louange et sanc-
tification A Notre-Seigneur, eternellement! Amen.

Fin: du mois de mesore. Gloire dans les sieeles des siceles ἃ Notre-Sei-
gneur Jösus le Messie! Amen.

ne

770 SYNAXAIRE ARABE JACOBITE. [1312]
285. ἐῶ IS 3 2.29 οι are >) Pe eb ©
el N τ ον ee al

ac ta AV la) Is 6 Ka il Jr] az wer
ὁ πο us A A ὁπ le ae se Οἱ ae by lag Igel "aan συλ]
ats a Ne ὦ» 599 ξιϑἱ et Bu 351,0
SAN 5, sb gs δίων οἷα οἷο US cr „Lee ον! a in
“δ κα N si NE Re ae

SS
1. Desunt hae quinque dies in B et Ludolf. — 2. A us
los. “ JOURS DE NASI (complementaires)'.

Leur nombre est de cing un quart par an. Lorsque quatre anndes sont
accomplies, l’annee devient bissextile.

PREMIER DE NASI (24 aoüt).

Le saint apötre BEutychos (Aoutikhos) souflrit le martyre. 11 &tait disciple
de saint Jean (Youhannd) V’&vangeliste et &tait rempli de la gräce de l’Esprit-
Saint parce qu'il servait l’apötre Jean. Il lui demanda d’aller avec Paul (Bou-
los) et il le lui permit. Il partit avec lui pour pröcher, annonca le nom du
Messie, ramena beaucoup de Juifs (El-Yahoud) ἃ la connaissance du Messie,
les baptisa et detruisit les idoles. Il souffrit des infideles des entraves,
des coups de fouet et un long emprisonnement. L’ange venait dans sa prison
lui apporter de la nourriture dont il se nourrissait. Puis il [αὐ preeipite dans le
[eu qui ne lui fit aucun mal; ensuite on le jeta aux lions, qui ne s’approcherent

pas de Τὰ], mais ils se montrerent caressants comme des moutons; puis

1. Ces jours manquent dans B et Ludolf.

11313] 2° NASI (25 AOUT). 771
Ὧν παρ AED Min Ab au Nas sa ας en οὐ
"el ὦ Mo N N il ae a, N κα sl

Se
Ba al, ὺ- UN 0. de er
Li Lola Δ» All ρ ων Ar Lind οὐ, a 5 il el 08 il
Bl LINE δ» οὐ U ar 89. ale dan 56
m ul or ὦ on a al li eis LU Ma ol Δωρ. 3
As us ale all Ianıy EN St SS ul gg ὦ sl zart ὦ
> u Yo, Ms ul sie AI Gi le ΟἹ al u el Ὁ
Bl ze al 50 6 δ᾽ Ἃ ὑπο ee ars

1. Mai et Assemani addunt commemorationem ὃ. Bisois dum nominat illum Malan
S. Isai etrefert commemorationem ejus ad diem secundum nasi.

il alla dans la ville de Sebaste : lange du Seigneur marchait devant lui et
Vaidait. Lorsqu’il eut accompli sa juste lutte et qu'il fut devenu vieux, il fut
transporte vers le Seigneur. (Que sa priere soit avec nous! Amen’.

DEUX DE NASI LE BENI (25 aoüt).

En ce jour mourut l’apötre Titus (Titos) ἃ qui l’apötre saint Paul (Boulos)
eerivit une lettre qui est parmi ses £pitres. Ce saint &tait nd en Grete (Agri-
toch); il etait de race grecque (Younäni); il apprit les sciences grecques et y
devint habile. Il etait paisible, misericordieux et compatissant. Une nuit,
il vit quelqu’un qui lui disait : « Titus, t@&moigne pour le salut de ton äme,
car ce monde ne te sera pas utile. » Quand il s’eveilla, il demeura trouble,
ne sachant ce qu’il ferait. Lorsque les nouvelles de Notre-Seigneur Jesus
(Yasou‘) se repandirent dans la plupart des pays de Syrie (Ech-Chäm) et qu’on
entendit parler de ses miracles et de son enseignement, le gouverneur de
Crete l’apprit et s’en etonna. Il voulut savoir la r&alit& du röeit et chercha
un homme sage, experimente pour lui decouvrir ἡ la chose, je veux dire celle
de Notre-Seigneur le Messie, et &prouver si ses miracles &taient une illusion,

1. Mai et Assemani ajoutent la comm&moration de saint Bisois appel@ Isai par Malan
qui la reporte au 2 de ce mois.

ἘΠῚ 285 v°.

τ 28, v°.

“Δ
1
τῷ

SYNAXAIRE ARABE JACOBITE. [1314]
pls SEN NEE yo ir ze Kl Al u N Οὐ! ha
LE aus pe lu ae Ale N 39. ai ul ul le δῷ an
IS VE. zul le Ar gebe al Le el a .

N N N u
ζ

συ ὦ SEAN δ αὶ ΟΝ Lu dl HM Er el a
AH ὦ A el RN] al ee τ τὰ

=

ou de la magie ou la verite. Il choisit Titus, car il n’en trouva pas de plus
exp6riment6 que lui, l’envoya et lui recommanda de faire des recherches
deeisives. Quand ıl fut arrive dans la terre de Judee (El-Yahoudyah), quand il
vit les miracles du Seigneur et entendit ses sages paroles, il fit une distine-
tion entre elles et les paroles et les actions des Grees. Il trouva entre elles une
difference tres grande, erut au Messie, le suivit et envoya informer son oncle
de ce 41} avait vu et entendu. Quand Notre-Seigneur Jesus le Messie choisit
les soixante-dix, il choisit celui-ci le premier. Apres son ascension, il envoya
sur Τα] la gräce du Paraelet et il alla avec les disciples pour annoncer l’Evan-
gile. Lorsque Paul se decida pour Rome (Roumyah), il revint en Crete ou il
bätit une öglise. Il ordonna pour elle et pour les pays voisins des pretres et
des diaeres. Quand il eut termind sa vie apostolique, il retourna vers le Sei-
gneur. (Jue sa priere soit avec nous! Amen.

TROIS DE NASI LE BENI (26 aoüt).

En ce jour ἃ lieu la comme&moration de l’ange glorieux Raphael (Rafäyıl),
le troisieme parmi les chefs des anges c6lestes, ainsi que la cons6eration de
l’eglise qui lui fut bätie sur une ile, hors d’Alexandrie (El-Iskandaryah), au

| 3° NASI (26 AOUT). 773
ὁ ἢ» 5,5 Yyıl er Sole N aa Las en τ sl Ay
h =.» ne Se Bi ES Als SM als ΙΝ 5 SH Ar Ji> ey Wo)
1. N 23, AU ia Dre ΞΟ Ν ab ἀπ ς le

es, aa Se .c > 13} Ole [5 Orga)! 1516 La ες ia 2%
η΄... - ki ae τς. 63 Klee 3 8,5 ga Je iu yo
ΟΠ Ἰρά9 Anal an Sage)! ἕξ: N a) el S> Al ae " Ja
Ξ--. .- = "99 JE Li IM Ἰρ mel ὦ»
Ἐ © en N a ὦ “5 ς 2598 5 or ἜΣ Ys as en) nb χες De!

Ei; A| a „los ἘΞ μξ.-. EB) au J 53, we De Jr us wu! οὶ

Sl ὦ ρος I N HAN τὶ

1. Α ὅδ. --- 3. Algsı .. —3.A Up. —4A AL 8.

temps de saint Theophile (Täoufilos), lorsque vint une femme croyante, ayant
avec elle sa fille, l’image de l’ange glorieux Raphaöl et des richesses consi-
derables dont elle avait herit6 de son mari. Elle s’occupa de creuser les
monceaux qui etaient devant la cellule du patriarche. Alors le saint bätit
beaucoup d’eglises et entre autres celle qui est dans l'ile, hors d’Alexandrie,
sous l’invocation de cet ange. Le patriarche la consacra en ce jour. Tandis
que les fideles y priaient, voici que l’öglise trembla et se fendit. On trouva
quelle etait bätie sur un grand animal sur lequel le sable s’etait aceumule;
il 6tait rest immobile ἃ sa place, mais lorsqu’il sentit la marche, le poids ” et
le sable, Satan (Ech-Chaitän) le fit remuer pour dötruire l’eglise. Les fideles
et le patriarche erierent, implorerent le Messie et sollieiterent l’intercession
de l’ange Raphaöl. Dieu tres-haut l’envoya; il eut pitie des ercatures et
enfonca sa lance dans le poisson en lui disant : « Par l’ordre du Seigneur,
reste immobile et ne bouge pas de ta place. » Le poisson resta immobile Asa
place et ne remua pas jusqu’ä ce que l’eglise fut detruite. Alors le monstre
s’agita et descendit dans la mer et un peuple considerable fut noye. Cette
föte devint une comme&moration au nom de l’ange glorieux Raphael. Que son
intercession soit avec nous! Amen.

ἘΣ 28ß002%

A 1. 286072>

ni

774 SYNANXAIRE ARABE JACOBITE. [1316] |
Sl ale

el a 1 καρ A ὦ» ὁδ Ka ya ΟἹ angill al N ς΄

οὐ BES ar ae IE all on en er ee a ἴσας
Οἱ > a (ὧν am ag dl AN 55 Iplany ΟἿΣ Se Sud aolzcdl
Ist. ὁ Art lad Ka ὧς Dj wisse en! il = Olsasl2] en

le ui ala ὦ ab za Al 3 ir ol Eco ee οὦ
obs el E05 5. 2} le) Yan ai N Da u ws,cch Ὁ
cl li sl 5,5 „Ju VI lin any ats sieh OB yie Se πὸ adj]
ed ad et el il
ala εἰ ahbil 1 0 IE ὦν rl Mad ὼς ἡ es

QUATRE DU MOIS BENI DE NASI (27 aoüt).

En ce jour mourut notre pere, le saint ermite Anbä Poimen (Bimen)'. Il
etait du pays d’Egypte (Misr); ils &taient sept freres, ἃ savoir : Jean
(Youhannd), Job (Ayoub), Joseph (Yousof), Sinouis, Poimen, Jacques (Ya'youb),
Abraham (Ibrähim). D’un commun acecord, 115 habitörent dans un endroit &loi-
gn6 des gens; ils porterent le joug de Notre-Seigneur le Messie et lutterent
contre Yamour naturel au point que leur mere, desirant les voir, etant venue
ἃ ecux, se tenant hors de leur habitation et les ayant mandes, ils lu envoye-
rent dire: « Si tu veux nous voir dans cet (autre) monde, pars. » Elle com-
prit leur r&ponse et partit. Ce pere &tait le but et le consolateur des vieillards
et des jeunes gens du desert. Tous ceux de qui Satan (Chaitän) s’emparait ou
qui talent tentes par l’Ennemi venaient le trouver et illes consolait. Ce pere
composa des enseignements nombreux et profitables ; ainsi, il disait : « Si tu
vois un [rere pecher, ne lui retranche pas l’esperance, mais 6veille son äme,
console-le, allege son fardeau pour qu'il se releve. » Il disait aussi :
« Apprends ἃ ton äme ou Aton caur ἃ faire ce que tu lui dis par ta langue. »
Un frere lui disait: « Quand je vois un bon religieux, je me r&jouis, je le fais
entrer dans ma cellule et je le choisis (pour compagnon). Mais quand je vois
un fröre de qui je n’ai pas entendu dire qu'il soit bon, je ne veux pas le

1. Assemanı Jamin, Malan /nanimon.

| [1317]

ie

ΝΠ τ ἰὸς al an u ΕἸ al, ob ach El a οὐδὸν

5° NASI (28 AOUT). 775

ds ae Ay al | 5. a ae bye Anl ar u "rn. 286 w.
EVER EEE & ob a al dl LcÄl αἱ ον οἱ
[} eis Yl I El ME δ... at ll an) ae, L SUR UL IK
ob Al 50. U οἱ sl υἱ5.- In πὸ οἱ Je AST ὡς ul all JeY
Fan Wi. A a δ ΟἹ il a AS ον u ab ἰοὺ

᾿
δι
᾿
le ee! 65} 3:
les ne f . 5 ξ . - Par - . | } ! ..
Se 5 = er: R - τ ς - δ" a ]
ὁπ “σον BIS 55 SE ex en οἱ si er ὁ ὧς 9 ἘΣ > ἢ ἧς
do 32: lea 8515 ‚gl ἘΞ τὸς > σον: ξ
SF (3 2) fe) II EEE Ὁ γον τ τ ΤΣ 3 Ze RT 4
1. Assemani οἱ Mai addunt commemorationem Liberii papae. ;
faire entrer dans ma cellule. » — Le vieillard lui röpondit ἡ : « Si tu fais du * 1. 386 w. &
r
bien ἃ un juste, fais-en le double ἃ ce coupable, car c'est un malade qui ἃ j
besoin de remede. » — Puis il raconta cette histoire au frere qui le consultait :
« Un moine nomm& Timothse (Timätäous) tomba dans le pech£. Il pleurait a
et implorait Dieu continuellement en disant : Seigneur, pardonne-moi, y
jai peche. Une voix vint lui dire : Je ne me suis retire de 10] que parce que
tu as montr& de la negligence envers ton frere. » Il ajouta : « Sinous voilons
les peches de nos freres, Dieu voilera les nötres : si nous les divulguons,
Dieu divulguera les nötres. » Quand ce saint eut accompli ses jours dans
une vieillesse vertueuse, il alla retrouver le Seigneur et mourut en paix. Que
sa priere soit avec nous! Amen'.
CINQ DU MOIS DE Nası (28 aoüt). ἤ
En ce jour mourut notre p£ere, le pur, le saint Anbä Jacques (Ya οι). ᾿
Depuis son enfance, il servait Dieu. Il partit pour le desert de Macaire Σ
(Magäryous), habita dans une des cellules d’Abou Jean (Yohannes) οἱ il “
demeura de longues annees. Il devint archidiaere dans Feglise. Il fut eluä #
l’episcopat du Qaire (Misr) et s’assit sur le siege. Il redoubla d’aseötisme el R

1. Assemani et Mai ajoutent la commemoration du pape Libere.

εὖ
Δ ὐξ 1

ΩΣ τὰς"...

ον Γ,

287 19.

Ὁ (Cha'yä), un des douze petits (prophetes). Ce juste prophetisa * au temps de Joas

776 SYNAXAIRE ARABE JACOBITE. [1318
ἐκ ἀμ: αὶ οὐό 5) ἰροὶυ FT Ve ὡ
Rn Fr le or AU Σ, da sl; „allıs se Ba)
üg> Na ΟΥ ᾧρ Ἰοϑῷ Y οἱ elel iyl ὁ υϑὲ ὁ ἸΟῪ οἱ ri ll
«ἀρ a a le de αὶ ΚΞ ΕΞ a Le Natel al 585
rl ὕω 0,5 de Mr ir die ads ar κίον,
„U a 3 „ul ee ZN al es οἱ σοι nn Ey = 2! a8,!

#

ων» at Salsa Ya Οἱ rel age Apy anln all a LU

a lg edel ὁ el AB A es lee ΣΝ
es εἰς, ΦΩΞ el „aalel Nasa 03 ERS, ὃ» ς 5) ὧς οὐ, & Ἷ

-

1. Haec commemoratio deest in Malan. — 2. A οὐ}.

de devotion et sa dignite ne lui fit pas abandonner son ancien genre de vie.
Il etait assidu dans l’enseignement et la leeture; il repoussait ceux qui etaient
dans le pöche, avertissait les gens du Qaire sur leurs fautes. Une legere .
maladie termina cette vertueuse existence. Il fit appeler son troupeau avec
ses pretres, leur fit ses recommandations, leur preserivit de ne pas etre
negligents dans le divin sacrifice et leur enseigna A ne pas l’ötre, car ils
auraient une grande responsabilite s’ils montraient de la negligence; puis il
leur dit : « Je suis pur de vos pech6s. » Ensuite il fit le signe de la eroix sur
son visage, etendit les pieds, croisa ses mains, ferma les yeux et mourut en
paix. Que sa priere soit avec nous! Amen.

'En ce jour aussi mourut le pere auguste, Amos (“Amous), pere d’Isaie

(Youäch), d’Amasias (Amousyd) et d’Osias (‘Ouzyd). La totalite de ses annees
de prophetie depassa einquante ans. Il etait assidu ἃ röprimander les Israelites
et leurs rois, et les rois de Juda (Yahoudä); il leur apprit que Dieu n’accepterait
pas les sacrifices sanglants, pas plus qu’il ne les avait acceptes au temps de
Moise (Mousa) dans le desert; il prophetisa la passion du Seigneur, l’obscur-
cissement du soleil ce jour-lä, le deuil et le chagrin qu’&prouveraient les Isra&-
lites (Isräyil); comment leurs joies et leurs fötes seraient chang£es en tristesse
et en larmes, comment ils manqueraient de provisions et souffriraient de

l. Cette commemoration manque dans Malan.

5° NASI (28 AOUT). 777
δῶ, WE ιν 58 a AN ὁ Is Sul ll was ie Ilans Ἰγκ 99 ὅσο
u Yaz ou al AS 5 ee se Na el
al ln ὧν ὦ. al ὁ οὐδ ll 5909 a
ba ΑΝ] ins 33 Gall & KL so, ul no ΟΝ U | As,

EUR so hai a a ll Se πὸ ἐν ἐπ se Saal
3 N NN Are οἷ al ha Ju ὦ» ἃ N a ih Ede us
ΓΝ Ess Us ee las N yon 5.058. En) RS lie 38 ee)
οἶς Br Br BR) Us ltell er 5% a u , ROp ls 413 >
= ey ae ὦ UN A A 5a alt ὧς εὖὸ ὦ Ile Us lab

re

Ja faim et de la soif par suite de l’absence d’instruction et de connaissance,

comment ils seraient disperscs parmi les pays et leurs nations comme le grain

est disperse par le erible. Tout eela s’accomplit contre eux et ils sont encore

δ jusqu’aujourd hui dans cet e&tat. On dit quil mourut assassindg ἃ cause
de l’exees 46.565 reprimandes aux pöcheurs. Il devanca d’environ huit cents
ans la venue du Messie. Que sa priere soit avec nous! Amen.

En ce jour aussi arriva la mort de notre pere, le grand Anbä Barsaoumä,
le parfait parmi les saints et dans l’amour de Dieu. Ce saint etait des gens
d’Egypte (Misr); son pere se nommait El-Ouadjih Mofadhdhal, seeretaire de
Chadjrat ed-Dorr; sa möre ctait des enfants d’EI-Tibbän; ils avaient une
fortune eonsiderable. Lorsqu'ils moururent, un oncle de ce saint s’empara de
tous leurs biens : ce pere ne contesta pas contre lui, mais il lui abandonna
les richesses de ce monde; il vecut de la vie des justes et des devots. Son
s6jour 6tait dans l’eglise de saint Mereure (Margouryous) ἃ Misr, dans une
erypte salsugineuse, obseure et sous la terre; il s’y enferma. Il y demeura

vingt ans, s’acquittant assidüment des prieres, nuit et jour, sans interruption :
sa nourriture consistait en feves humectees avec de l’eau sale et inlecte;
il buvait de cette eau salde. Il pratiqua les plus excessives austerites et Dieu
lui donna (le pouvoir) sur les d&mons. Il etait avec lui, en secret et ouverle-
ınent, car il lui apparut ἡ dans ce temps. Ses

δ 3} ae YA I du Al οἷόν bel de ΑΝ albel) Soll”

actions meritoires ötaient dillieiles * f.

287

287 v°,

Vs

U ΔΝ ὡς, 5 ee Yt

=]
Ὁ

SYNAXAIRE ARABE JACOBITE. [1320]

rat Joy \xa ‚le Mesa Als ia ἰοὺ δας οἷ οἷ ua ua
Aaag ul 2.2 3,3 >| εἰ xy aD] 9.9 ἘΠ ΞΘ ὧς als Lu ἘΞ: Ξ- & &r ES
SE ao Je en zei οὐδ Vs ae say ll Lo an allen el
Ἐν - Ὑ» 556 9 ze ol ms IS ἡ ςΞυ «»
Gl! ὧξ SS ἰς ren ar | & se in sl ms Ci
Ile Eh AN πω NEN ὁ» bs Ball ns δι ΣΝ
Ka EB Sala) AI ES le al > uch el 5 a τ ΕΝ
Ale a5 al „LA sl de> οὐ Ὁ is u Se Ay le ie Ὡς

Syl as le Isl Igel οἱδ US ALS ΟὟ Elle> JeY al sin au
gt a N ge A eV a 58 Las) Jul ia Ser I

ἃ comprendre aux gens; il les faisait ἃ cause de leur faıblesse et du manque
de fermete de leurs rösolutions. Ce pere surpassa beaucoup de saints par ses
mörites, son humilite, son amour pour chacun, sa bont& pour les gens, sa
compassion pour eux, leur ρα! ἃ ses yeux pour toutes leurs demandes et
leurs desirs; il ne murmura jamais contre quelqu’un; il etait patient et il
n’y avait pas pour lui de petit ni de grand, de riche ni de pauvre, mais il les
consid6rait tous comme &gaux dans son alleetion, pour accomplir et confir-
mer ce qui est ecrit des saints, afin que les gens pussent le verifier de leurs
yeux et en rendre un temoignage exact. Puis il monta de cette caverne sur
la terrasse de l’öglise et y resta, supportant le chaud et le froid en hiver et en
6t6 jusqu’ä ce que sa peau noireit par Ja grandeur de son ascötisme et de son
adoration. Il y resta plusieurs annees, pas plus de quinze ans. Alors arriva
en Egypte une grande persscution contre les chrötiens, parce qu'ils fer-
maient leurs eglises et portaient des turbans bleus de dix coudees. On chan-
gea leurs vetements, on les empöcha d’avoir des serviteurs et d’aller ἃ chev al
en equilibre. Le souverain de l’&poque voulait les exterminer tous. Dieu ne le
lui permit pas. Tout cela arrivaä cause de nos fautes, car le peche est comme
a dit !’Apötre : « Quand la faute est enceinte, elle met au monde la mort. »
Quand cette situation p6nible se fut aflermie, ce pere ne cessa d’implorer et
de s’humilier devant Dieu, le cur afllige, et jeüna pendant quarante jours

£ sale se ab Ge ‚el Ole > οἷ A) ὡ 89 γωϑ u! ur >> r

5° NASI (28 AOUT). 779

ἫΝ > ,>| u 5 δ m uns all Ss) > lie ls 3) eos a

abo a Sry) £ | a „> ΠΩ ls on δ SL τ N!) ὧ55 ἕω
EIS 56 N As ὁ „N ge ge | am ὍΝ ὥσθ
N ee ὁ SU οἷόν. N ἀν} κα ὅκα ὁἱ all

all IE LS AV ζῶν Δ Ip ai 8 N Se λα HK Sp
ὁ 65) 5» Ya ,» ᾿Ξ Υ > INS BEE al γι all ὦ Eye ὁ οἷν}

N al AL) ee lo sen le ΟὟ de VI als 9» mil lin ad,
air A οἱό ἐν. ὅυῦνι aules za 08 5 sl σὸν Se συ ὦ»
sb «Δ Io Ars διῶ Il ph (ἱἧ-. A Ad a οἷς
ἐς οἱ a οἰ VS οἱ Il Ze a ale

cons6eutifs jusqu’a ce que le Seigneur retint sa colöre. Ensuite, le gouverneur
de Misr le chassa de l’eglise apres l’avoir humilie et emprisonne. ΠΠ avait
annonce cet evenement avant quil arrivät et il resta enchaine moins d’une
semaine, sans manger ni boire; ce que les fideles lui prösentaient, ἡ il le
donnait aux prisonniers. (Quelques-uns de ceux-ci l’interrogerent sur leur
liberation. Il leur annonca qu’ils seraient delivr6s cette semaine, ce qui eut
lieu. Puis on le fit sortir de prison et on l’envoya... au couvent de Chehrän.
Il s’y tint sur une terrasse, suivant son habitude ἃ Misr. Les actes d’asce-
tisme, de devotion, d’abaissement, de patience pour chätier la nature
seraient impossibles ἃ accomplir pour un etre humain sans l’assistance divine;
il ne mangeait que des choses pourries oü apparaissaient les vers...... il
semblait manger des choses douces el agredables comme ont dit le saint syrien
(Efrem) et Simeon (Sim‘än) le stylite : « Dieu les revetira d'un manteau
de lumiere pour qu'ils ne sentent pas le chaud ni le froid. » Toute sa vie, ce
saint ne dormit nu dans sa peau que sur laterre. Il consolait tous ceux qui se
röfugiaient pres de lui, fideles ou infideles. Il ne changea pas son turban
contre un bleu, mais Dieu le protegeait contre quiconque se prösentait ἃ lui.
La plupart des fonetionnaires de l’epoque, smirs, qadhis et autres allaient
le trouver et le voyaient avec un turban blanc; personne n’osait lui imposer

[. 288 1%

ἘΠΕῚ δ ρος

-
΄
E

* ἢ 288. v°

ΜΡ 288)"

780 SYNAXAIRE ARABE JACOBITE. [13227

ὁ. οἷν! εΞ3 Δα rs N MS ara u A| ae ol
A aba Sp ΠΕΣ Glos) per ME 0 El λα Kaya LS ZU οἱ ὦ φῶς
LS wei Sul er u ΑΔ} 54 ne Berne Fe)
U ze Las εὐ οἷς N es de wol \geAsg > 1,533 us

al) >, lo les ala | Κρ Bu εἴϑ9 πε a) σφ» των σῦν,

Sl Us Es es U a οὐ ZU Ab un U! a
a μον Ville al ὁ» DVI Ma we an
le et De NL en ὁ.
ae sl gl I Ur El nn ala el ER
a 23 E56 3% wolle Al, dan, AN In 2 as U 0 el Se
1a lo N KA ξυνὸν

un vetement bleu parce que la force de Dieu dtait avec lui. Chacun louait
Dieu ἃ cause de lui; il attira de nombreuses Ames au salut et les ramena
apres avoir empöche le desespoir. Il disait : « Toutes les fautes sont par-
donndes apres le repentir. » Son langage 6tait des enigmes spirituelles
que comprenait celui ἃ qui le Seigneur donnait la science de les comprendre.
Les gens l’avaient en grande ven6ration et Dieu, par ses prieres, eloigna d’eux
sa colere; les &glises furent rouvertes et restaurdes; les chretiens monterent
des coursiers et travaillerent; leurs v&tements furent en bon &tat, et il ne
resta rien du passe que les vetements bleus ainsi que le turban; 115 monterent

- des chevaux dans leurs voyages. ἢ Dieu fit perir de la pire mort celui qui voulait

les tuer; il le fit sortir du royaume par un miracle evident pour tout le monde.
Le Seigneur fut satisfait de son peuple et lui fit misericorde, tout cela par
les prieres de ce saint et son humilite. Dieu lui donna la gräce de la pro-
phötie; il guerit les Ames et les corps, connut les choses cach6es; il attirait
tous les hommes vers le bien et la paix; quiconque venait ἃ lui ne voulait
plus le quitter ἃ cause de la puissance de la gräce, de la misericorde, de
amour qui &tait en Jui. Il fit semblant d’&tre insense. Mais Dieu revela aux
gens qu'il &tait plus intelligent que les hommes intelligents, lui qui n’avait
d’autre but que l’amour de Dieu, et la pratique de ses recommandations et
de sa volonte. Il consolait par l’Esprit-Saint qui habitait en lui et voyait
eontinuellement Dieu, ses apötres purs et lumineux, les anges spirituels, les

5° NASI (238 AOUT). 781
Case Na am) Su) nl a a! als ὠμῶν Lö yl, Br
ἊΝ “ὦ ὁ Ὅσο EG N AU u ge Ba El LS μόλε a ρ
du & Bio) Y ,> \yas αὶ ὧς & Δ.» (LU; 2) μὰ ΘΝ \Aa ἐδ
Ν Lu al A οἱ N δὲ εὐ an AI (εἰς, Ko ab A
ee ee le ον, ὁπολϑδι Ay u Sg
» ln A Ole | a u δ Ὁ AN ll il Sa
$

al a
Be za μἱ E08 ὁ ir had ul Ans el Heel τον
δ 5 ὦ ςτὸ Ill au el λα ὁ λα 99 nal 2,
1,9 τ as οἱ N 5 als ayl, ὦ eb ὁρῶν N)
τ λα I υμδ᾽ (οὐ alu] „ls sul us ὁ" ὑν le οἷς ΠΣ Iames
FE ἐβίω bale! ὁ θεοὶ ὁ N A N τὸ οὐ

5
u

»

martyrs, les justes, les prophetes et les saints; il montait en esprit ἃ leurs

demeures lumineuses, il assistait ä leur s
il communiait comme eux, comme il le fit voir
- certaine qui 6tait en lui, et cacha le secret. Ce pere
ce couvent; il atteignit un grand äge et vecut
agrsable ἃ Dieu. Quand ἢ eut termin6 sa lutte vertueuse, il retourna vers le
Seigneur qui l’aimait et recut en herit
saints peres. Que Dieu nous fasse miseri
Amen. Cela arriva en l’an 1033 des purs m
dans le couvent de Chahrän. Que sa priere nous prot

mechant! Amen.

* Si 16 mois de nasi a eing Jours,
ix. En ce jour fortune et beni, il convient, mes

Notre-Seigneur, de notre

aint sacrifice et l’offrait avec eux;
ἃ quiconque aflırma la foi
demeura longtemps dans
dans une belle vieillesse

age les demeures lumineuses avec les
corde ἃ tous par leurs prieres! Amen,
artyrs. Son corps fut enterre
ege contre l’ennemi

et le sixieme jour s'il en a 8
fröres fideles, orthodoxes et rachetes par le sang de
Dieu et de notre Sauveur Jesus (Yasou‘) le Messie, de louer souvent Dieu tres-
haut d’une louange considerable pour ce 4
bonte et sa gräce importante qui nous a fait arriver jusqu’ä ce jour, le dernier
de l’annde copte, le terme des mois arabes, sains de corps et intaets, fermes

PATR. OR. — T. XVII. — Ε΄ 3. 53

vil nous a accord& par sa grande

qu’on lise (cette lecon) le cinquieme jour + 1. 289 1%.

782 SYNANXAIRE ARABE JACOBITE. [1334].
“5 le EN a EU il αν σοὶ Jet
al We sch 5 u 58 rt ὁ ILS Ubsl ers Say τοι} Y, Ulel
ob UL Js Sol5l all Ana ΘΠ πὸ As ol ἢ “Ὁ Οὗ ὀρ
προ ge ka dla Sy ir ai
al ass ul el ya δ] El del ine see iX, ns
N EN AS Se es las es σδῺ καὶ Cs U ann; ΟἹ»!

Sy Am a μάλ m ge lan ΟἹ 55 Οὐδ! ar Guns

Sal all as Ip Shi I ΟΥἹ auch
SE Al ἃ οὐ ee LK SE a
> Saba ΡΝ

1A SS:

ν

dans notre foi, dociles ἃ nos saints peres, objets de la misericorde de notre
Dieu qui ne s’est pas häte de nous demander compte de nos mauvaises actions
et qui ne nous a pas andantis pour nos actes coupables, comme il la fait
pour de nombreuses nations avant nous, mais il a montr& de la patience
vis-A-vis de nous et a attendü que nous fussions revenus de nos peches. Nous
devons verser des larmes devant lui, pousser devant lui des soupirs pour les
mauvaises actions et les grands p@ches que nous avons commis. Nous lui
demandons de nous aflermir dans la [ΟἹ orthodoxe tous les Jours de notre vie,
de nous preserver des pieges de Satan (Ech-Chaitän) notre ennemi pour que
nous arrivions au terme, sains de corps, pour qu’il donne le repos aux ämes
de nos morts, qu'il adoueisse nos violences (?), qu’il nous preserve des pieges
de Satan notre ennemi, 41] ’humilie sous nos pieds par la puissance de
notre Dieu, de notre Sauveur, Jesus le Messie, ä qui sont dues la gloire, la
louange et l’adoration maintenant et dans tous les temps, jusqu’au siecle des
sieeles. Amen.

Fin du second volume du livre du Synaxaire, avec l’aide de Dieu trös-

haut, ἃ qui sont dues la gloire, la gratitude et la glorifieation ternellement.
Amen.

πῶσ»

I I I
5

SIGLES DES MANUSCRITS

ms. 168 d’Abbadie.

. 226 d’Abbadie. Ὁ
ms. Or. 623 Er
Non British Museum.

La pagination entre crochets fait suite aux fascicules pr&cedents de la Patrologia

Tome XII, fasc. 4, pp. [1] ἃ [98].
Tome XIV, fasc. 5, pp. [99] a [176].

LES MIRACLES DE JESUS
2 es NE TRADUIT
Ἢ ΠΒΥΕΝΑΙΝ GREBAUT

ΝΗ ΠῚ

|
|

Nihil obstat.

Parisiis, die 20° Decembris 1923.
R. GRAFFN. ὁ

PERMIS D’IMPRIMER
Paris, le 21 Decembre 1923.

Imprimatur.
Parisiis, die 24° Decembris 1923.
1. LAPALME, v. gen.

ZB: ΤΆΦΟ : HIN: AM.A : Ara: ἢΠδ ἢ : N60 = NET :
*ncht : AIU- : PUA- : PA : 10% : AR: Phk: : δον : YA:

|
DAN : θ΄’ ὅληι : AM.A : AP: NUT : ἈΦΊ" τ ΡΣ τ PR: AA

Le ms. E(— Or. 712 B. M.), ne donnant pas de variantes importantes, n'est plus
utilis6 ἃ partir du present fascieule (III) des Miracles de Jesus.

1. 38] B iz; C, Ὁ 5. — ἰδ. ΤΣ — 000 : 1,64] B T7R9°u τ ARNRT nA NEAPR :
αὖθ : ner; C, D TRayreu κ᾽ ΔΆ Η 7 τ ΘᾺ ΔΉ : Baer: PAD: ΠΟ ἢ = NINE: NDO :
ner. — 2. nant : Ἀ2υ: — Λόιλον : 39°] B nen : ῬΎΔ' - 2 ἢ ο7 ALT, Ö Jun : οὐ ΦΈ : P
υδ' - gen: INK 0 "Un : ran. τ Δόδαν τ yA9° τ ner, Dun: Diner 3 0" ε 25 ΠᾺ 29T:
SP ὦ δήλου τ a1gy® : Ἀ5 1. — 3. n,p-n] B n.pan: nenn.

LES MIRACLES DE JESUS

VINGT ET UNIEME MIRACLE
LA BRANCHE D’OLIVIER PLANTEE PAR ZACHEE

1. Un vieillard, nomm& Zachee, demande secours ἃ Jesus pour payer 568 dettes. —
9. Il lui declare que tous ses oliviers ont ete steriles. — 3. Jesus se fait apporter une
branche d’olivier et ordonne ἃ Zachee de la planter au milieu de son champ. —
4. Cette branche pousse immediatement. — 5. Tachee et les gens de sa maison croient
au Christ. — 6. Zachee fait une recolte d’olives extrömement abondante. — 7. Il va
remercier Jesus, qui lui promet que, chaque anne, la recolte sera aussi copieuse.

Vingt et unieme miracle que fit le Seigneur Jesus-Christ sur un olivier.
"Que la benediction de sa gräce soit avec son serviteur Walda -Wähed

pour les siecles des siecles!
Ι

Tandis que le Seigneur Jesus traversait la ville de David [Däwit], ὁ est-a-

dire le territoire de Jerusalem [’Iyarousälem], et qu’avec lui (se trou-

2 a τ
a:

* fol.

788 LES MIRACLES DE JESUS. [182]

95: DPNAU- : NPPY: ORFECPN : POLEN : DP-hFN CAR : NUR: ΠΆΛ, :
ALP: ἈΉΗ - END: ORNA : UNZ τ AM .A : NALA, τ Mk: ὁπ τ DR.bNe :
AM. : δι ἠτἢ : 9901 : ἀῃΠἢ : DPF: Dart: : AAN :: ἈΦ: Pr: : nA
ἡ, τ DR : 900 τ BNP : Δῆλον : YIch-h = DRM : Ama : ἀιθἠμὴ :
ἅς ΠΛ : PA: ch: Ἀδσν - Ar: Ok τ HANDA τ Dh -
4.874, τ A7oo-2. τς Ohr τ VA@- : AYAD ::

ῷ

DAN: 9% : ALIR : AU: ὅν. : NNov- : Ay : ἃς ἈΚ 55 : Ἀπ :

DAR. : ΔῈ τ ὦ Ρ, ἢ ἢ» τ F1YA τ AMLAR : ΘᾺ ΡΥ τ AWOSe : Alan : UA

0.5: AöPao : HPA τ αὐ} : Tre τ ONE : Yao- : Θ ἢ - : γξῆσαν- : mAh,

“rol.an, θ΄ τ ἈΠ τ Heli : nam: ANAT : ham: οι ΠΥ, τ φαο ν HETE :: DRNNe :

AM: ARhen τ Ana: A6PP : AA: end: AIR κι DPA : ΗΝ,
Pn: Ῥω υγ)ὸ 9" : VAm.z : Nach : ἼΖ.υ7 : @y-Neoo- : σηῇΐ- :::

I. eoen] Βὶ Φρύ δ. — 2. 6Ὲ7 A om.; B, C, D donnent la lecon adoptee. — 3. onk]
B, C, D om. — ib. nopn] B ann. — A. Ahaw] B om. a. — 5. ap μι». A
ΘΝ λα: B Δ λιν. sic; C, Ὁ donnent la lecon adoptee. — 6. n.874.] A, B on.£7#.:
C, D donnent la lecon adoptee. — id. Δ“1σν».2.} C la lettre 7 est en surcharge. —
7. 9541 C, D ἀὴρ. — ib. n.en7°@] A, B, C, D n.en9°e sic; notre correction donne la
lecon adoptee. — 8-9. vam.y] A om.; B vaey: C vam-z sic; D donne la lezon adoptee.
— 9. aadap] B om. ὦ. — 10. ΠΑ] C, D AwAar. — 12. van] A van sic; Ὁ vaPz;
C, D donnent la lecon adoptee. — ib. ainoo-] A om. a: B, C, D donnent la lecon
adoptee.

vaient) Simon [Sem‘on) et Andre [’Endryäs], Jacques [Yä’'gob] et Jean [Yohan-
nes], il vit la un vieillard qui pleurait et disait: « Donne-moi, ὁ Seigneur,
de quoi payer ma dette. » Le Seigneur Jesus lui dit: « (Que t'est-il arrive
et quelle est ta dette? » δὲ homme röpondit et dit : « Que me servira-t-il
de te (l’) exposer? » Le Seigneur Jesus lui dit : « Ne me cache pas, Zachee
[Zakewos], ton affaire, car c'est moi qui enrichis. Celui qui me cherche ne
sera Jamais pauvre. Je suis existant pour l’6ternite. »

2

Lorsque le vieillard eut entendu qu’il appelait par son nom, sans le
connaitre, il se häta de l’adorer. Il lui dit: « Sois-moi propice, mon Sei-
gneur, et delivre-moi de ma dette. En eflet, jai des oliviers dans mon
jardin, et, cette anne, ilsont te tous arides. (Elle reste) sur moi la dette que

* fol. 34, Jal contractee, (pensant 1} * acquitter, lorsque mes oliviers fructifieraient. »
Le Seigneur Jesus lu dit : « Combien (y a-t-il) d’arbres qui sont arides
parmi tes oliviers? » Zachee lui dit : « Δ᾽ αἱ cent quarante arbres dans
un (seul) champ : tous sont arides. »

-'

%
»

[183] VINGT ET UNIEME MIRACLE. 789

I
Ὁ

Dee: AA: δι ἢ : AA: ἢ : NT : ἈΦ" 0,7 ἢ : OAPAHA :
πὴ : NT: APAATE : ὁ 2" : HA: Pr: DAR: ANA: Are:
onLh : AdaY : ἢ Δ» : ἀν : δώ, : (ὯΔ : ΔΗΊ: : ΠΤ : "TAnA : 14:
yTh : Aloe : A957 : Pho-7 : NdAN ::: ἈΛΦῊ : Aha - na: WI: : NTE :
hao : HT : HEAOO-bY : οἷ ΤΟ Πὴ : Anld-4- : ΟἼΟΥ : 2 συν : Are
00: : ἈΔΙΗΏ :: DR 2 λὴΦ : HPAZTE.: PRC: ΟΡ, ἀὮ- : NT: : ΓΝ 1 ἢ
συ. : Ph: Ὁ» } Ὁ Οὐ τ ΠΡ Δ τ ὁθ - AH: τ NIC: ho: hr.
ZA: DPINE : @-NT τ il: τ BZ: Achter: an: οἷ κι. υ- : ANA:
Erl : br: APAIITT Ὁ Oh : Hrund : NAd. : onA : hr: AN: U
he: © τ Ἀ95η1: : NIC τ BA : ECT: @Z2I8: : hd: ham : BDA
h: A927 ::

1. mp] A om.; B, C, D donnent la legon adoptee. — ἰδ. nr τ n°nein] B ara :
AICHATE τ Ἀῦ 25 τ An: Pe. — ib. ORAan — PN] B om. — 2. ἈΦ" ἈΔΎΙΙ Οἱ RYRAE sic.
— 3. yn@9e] Ener; Ὁ anaae. — 3-4. 720m] D om. n. — 4. nnov] A om.; B, C, Ὁ
donnent la lecon adoptee. — 5. an rd : anın4.] B on.ne” : 749 τ ΔΊ Δ’: ContaMd :
And. — 5-6. Atneoo- : nmım] B ΔΆ. — 6. φρο Pp — oeraam : 0] B, D
Dernem : Ω1: τ AM OP RIMATE τ RL. τ 7. oh®4t] A, Ο μὴ; B, D
donnent la lecon adoptee. — 8. aprne] A aernc ; B. €, D donnent la lecon adoptee. —
ib. 1.8.4.0] B on.@&.cv. — 9. 6.1 A om.; B, C, Ὁ donnent la lecon adoptee. — ib. mr
una : nnd] B, C, D nna. : mruna. — ib. ar: n] B om. — 10. goan] B gwrn.

2
>

Le Seigneur Jesus lui dit : « Apporte-moi une branche de tes oliviers. »
Zachee apporta une branche de ces arbres qui etaient arides. Le Seigneur Jesus
la prit et la benit. Il lui dit : « Va, ὁ vieillard, planter cette branche au milieu
de ton champ, car d’elle surviendra ta richesse. Sache que cette branche
deviendra un olivier A trois rameaux, qu'elle ne sera jamais arıde et qu’elle
deviendra l’orgueil de tous les peuples. Ils la chercheront des extremites de
la terre et ils seront benis par elle. Elle deviendra pour eux joie et alle-
gresse. Quiconque prendra une brindille de cette branche ou de ses feuilles
et la mettra dans sa maison (sera protege) : ma bönediction sera en (cette
maison) etles gens de cette maison * ne craindront pas les demons. 51 quelque
individu ose entrer (dans) la maison oü se trouve (une brindille) de cette
branche, la peur et le tremblement le saisiront, au point qu'il sortira de (cette
maison). »

* fol. 35

* f01..85,;

790 LES MIRACLES DE JESUS. [184]

A

DIR: AHTIHE: τ NIC: N: ἈΦ 2 RAR, : MPN: AFAR.U- Ὁ
AATMLA : Ar: ΘἸ ὮὯΔ : Aha: 4:0} : ONTLH7: τ΄» ΖΦ 01 : @Am- Ahr:
ΦΧ Ὁ

5

DAN: CHR: ALIR ENTE: AFNL : 4.64.0. :: DAL: ἢ : AMA: AP
NA: DAR: PRFU τ OEM : Art: aa: MEHR: DAR : Δ“. ἢ
ἐν : E.V τ Δ λϑη :::

DAL: ἢ : ANA: BE: DIR : N: ΔᾺΝ : AN: ΠᾺΡ - A
PTAP 2. 10. τ DAT τ Non: Ana: Mk: DAPAUN : ARU-P τ N&A
ἼΣ : dAT ::

6b

DRFPN: ἀνά τ MPA: AN: NL: HRT τ πηι» 201: : DAELRT : DARL :

1. ΔῊ} 1 B agent. — ib. n29®] B, ἢ naae. — 2. Ana] B, C, Ὁ neynna. —
3 aa] A gan; B, C, D donnent la lecon adoptee. — 4. Ἀ4251 Ο κάρφ, — 8. neu
51 D neuer. — 10. nwe0r] Bart: w2or. — ib. λα! 9}. C weLer.
4

-

Le vieillard, qui s’appelait Zachee, prit cette branche de la main du Seigneur
Jesus et la planta au milieu de son champ. Immediatement elle bourgeonna
et produisit des feuilles.

5
Lorsque le vieillard vit ceci, il fut extremement etonn&. Ilalla (trouver) le
Seigneur Jesus, se prosterna devant lui et lui dit : « Tu es le Christ, le Fils
du Seigneur, le Redempteur du monde. »
Il alla vers les gens de sa maison et leur raconta l’oeuvre du Seigneur
Jesus, qu’il avait vue (lui-möme) parmi ses miracles. Tous les gens de sa
maison et du peuple des Juifs crurent ce jour-la.

6

Puis Zachee alla vers la branche d’olivier qui avait pousse et avait fruc-

σι

[185] VINGT ET UNIEME MIRACLE. 791

ἈΦ Υ : λά τ Ah, : N&Art: : dAT τῶ .8. : ΠΩ“ ΟἸδΑΊ : mATR τ ἈΦ τ
DEINER: ONTCE. : NAD- : AU: : E40: DPNFPT : Nö : AN?
ἢ : Ὠΐ : 9" αἸων : ABA: : NIC ::

͵

DALAI: AhTINA : HPA: ΦΏΖ : 0: HR: ΠΟ Ἀ : ἈΦ ΡΙ(ἈΤΙ :
ΠΤ : NAch : AN: Ama : Ah: ὦθῃ,λη : Akt : AMLAP : OA
Aan.e : NAF7T : A : ΠΟΘ) ΠΧ :@AAH-Tn : MATT : Ar: NIDCH : AT: we
Pr : ΘΠ, : Tee : ΠζΏΠ : Nicht : APRAT: : NT : 0.7. :-:- 094, : Rlb
te: AnTNP-Gn : Δ Ὁ : OAPAn,E : neo : -FuNz : AAYav- : Ana : @uN
nz: &AH. :: ὦ θιη,Δ" : AA: Add: ARTE : ἣσν : ΗΠ: : NIC : TUN :
ΔΑ δ" : συ : Anao : @UN-Tn : ΠΗΠἼ: : gaoır :::

NLHT : AIU- : PUR : Par : ἈΠ“ ::

1. nz07] C nzo#. — ib. var] B om. — 2. A9°zu : #40] D Eau : Ἀ7 υ'. —
ἄς ΦἊ95 0.4.2] C are rau. — ib. ORTPEHL — Her: nrc] D om. — 5. n%M] A, B,
D on; C donne la lecon adoptee. — 6. nounnz] B om. — ib. annı"Tn τ NA’ : ὙΓ Δ]
A, B om.; C, D donnent la lecon adoptee. — 7. nant] A om.; B, C, D donnent la
lecon adoptee. — ib. ner : ας τ ner] Bert: : τς; C, D rent ı nrc. — lb. φόρα, :
enie] Bogen. — 9. ur : nrc] B nur : oar : nrc; C nt: τ 00%. — 10. Mn : @unTtn :
ΠΗ: : 4007] B om. — 11. neant : 32υ: — Ἀ5“ΜΊ] B nen : ΔΆ 7 ὁ HPA τ ὨσΠ ἢ τ ΡΥ Δ' :
gend: 7% : /////| AHA : HA? : ner; Ünent 2: 320 τ AHINRT =: HPA: nChFn : Pu:
JAN : TNE. τ "IUN : δὴ, : λόδαν : αὐλὴ: ner: D nant : 3920 : ΔΆ ἽΗ τ τι ϑἢ τ Ἡσῆ ἢ :
PUR: JPHA : 77297: APT : AND : ἀλλ : ner".

tifie '. Il fit porter de sa (provenance) quarante charges d’homme, ce jour-lä.
En outre, en vingt-sept jours * il remplit des (fruits de cette branche) treize
(contenances) de pressoir. Les fruits qui resterent, on en mangea. La cause de
la richesse de Zachee provint des fruits de cette branche.

-

͵]

Apres que Zachee eut recueilli U’huile et les olives qui provenaient de
cette branche, il vint (trouver) le Seiyneur Jesus et lui dit : « Je te rends
gräces, mon Seigneur et mon Dieu, pour tout ce que tu m’as donn£. Je te
rends gräces pour tous les bienfaits que tu as accomplis pour moi. » Il lui
raconta toutes les benedictions qu’il avait trouvdes ἃ cette branche d’olivier.
En outre, il lui dit : « Je te supplie, mon Seigneur et mon Dieu, de me
donner, chaque annde, comme tu m’as donn& maintenant. » Le Seigneur
Jesus lui dit : « Sache que cette branche te donnera chaque annee, comme
elle t'a donn& cette annöe-ci. »

Que la benediction de sa gräce soit avec nous! Amen.

1. Ce sens n’est pas indiqu& dans le Ze.r. aeth. de Dillmann.

* fol. 35,

792 LES MIRACLES DE JESUS. [186]

AETAIT LU : Δ ΑἿ : my τ Ah: NCHRN : N : DIANL : 2:
LA:

Π Ὁ : AIU- : PUR =: PA: γῆζ. : Ne: ΦΙΛΟ : AYyAa : AP : ἢ
“ΔΎ 15

|

Dhcht τ dat: Ad: ANA: ArdN : ἈΦ Δ. ζ ἀλ,9ὴ : AN: br: AZ

"ol 35, Fee BAR: ΘΚ, τ συ: ΖιΡαυ. : Λην ἣν : μη ἢσσο- : ZEN: Och
ες ee ee AP: MUTT τ ΟἹ να: 7: συ- τ DRlbAro0- : AM A τ AP
hd: APebr τ cha. τ PRPp : ANZRA τ DRMAP : YEPR τ ἼΔΕ τ ἢ,

T: AZP τ ὦ, ραν. : AM. τ AP: Ah : MTAPS τ Arche: A:

1. #8] B om.;C #3; Doz. — ib. yngezu: — LA] B In9° 30: τ ΔΆ Ἂ7 τ np τ nen
ἘΠ = NINE: N: Ne: 2A; C, D TREU τ ΔΉ ΠΑ, τ ΘᾺ ΖΟΔῊΤ ı DV 27 τ HPÜ-N :
DEREN: NINA EN: συ ἢ τ A. — 3. NENT τ 35υ"- — ne7”7] Bnant = 290 τ φη δι τ end :
ne77: C Un : DI τ φυδ' τ Jena: 74. : UA : AN : Δόιδαν : 3AI® : συ; D οἹυλ'-
DIE : FUN τ Pan: 7197 τ φὴς τ AND τ age ey, — 6, 24.28] B re; Ος Ὁ 44}.
— ib. echt] C, D aan : πὰρ. — 7. Deo] Com. ὦ, — 8. @enAP] B, C, D onm-p*r. :
DEWAP. — 9. an] B,D om. 7. — ib. ya τ ἼΠ τ συ 4» : ἀπ} B, C, Drao-zP : Ar :
Ad»9® : Ἀφοῦ: (Ος D AnhPav :) hä τ mark : ἡ κόραι : Tr: Ἵ τ συ φῇς τ re.

VINGT-DEUXIEME MIRACLE
RESURRECTION DE SARA, REBECCA ET RACHEL

1. Jesus, en se rendant au tombeau de Rachel, rencontre des princes des prötres et des
seribes. — 2. Comme illeur dit qu'il va ressusciter Rachel, ils le traitent de fou. — 3. Il
les reprimande severement et leur declare qu'il va ressusciter aussi Sara et Rebecca. —
A. Il opere la resurreetion. — 5. Il fait constater aux Juifs le miracle. — 6. Sara
admoneste les Juifs, — 7. Jesus les gourmande aussi. — 8. Il ordonne aux trois saintes
femmes de retourner ἃ leur tombeau.

Vingt-deuxieme miracle de Notre-Seigneur et Notre-Sauveur Jesus-Christ
au tombeau de Rachel [Rahel].

Que la bönediction de sa gräce soit avec son serviteur Gabra-Wähed pour
les sieeles des siecles! Amen.

Ι
2 Un jour, le Seigneur Jesus alla de Jerusalem [ Iyarousälem] ἃ * Bethleem
(Beta-Lehem]. Il voulait visiter Je tombeau des enfants qu’Herode |Herodes]
avait tuds. Il vit en chemin plusieurs princes des prötres et des seribes.
Le Seigneur Jesus leur dit : « Οὐ allez-vous, enfants d’Israel [’Esrä’el]? »
Ils lui dirent : « Nous voulons aller ἃ Bethleem. » Le Seigneur Jesus leur

5

[487] VINGT-DEUXIEME MIRACLE. 793

DINL: LA: ORTPNM: AL: Oh: Pt: Art: Echo. : δῆ : N
Ach: 9 οι συ. : md: ALLA 1:

>)
2

ὦ," συ. : Ahao : Ar : APONP : BAlk: AL-ZA : APow- : AP. : DAN
487 : BAT : Aa: @dhT τ συ : FOL: Ay: Pond : IAy°
FU: τ NP: DBRMAP : ABU-P: : BAHN. : Aral : neo : ya : MMC : Ad
m: HT : ἣσν : 7CAR : @ Aha : CH : “ἈΦ : no : AAN : ἈΠ. ἐἰ,
(: Τά Ὦ :: Οὐ : Do: 77 :- Dh: of: Dampf a- : ΔΛ δά:
"RA:

ww

DBlbAro0- : AM.AT : AT@-AL τ ACHT: OAnT : ar. : σοι! ζῃσυ- : :}"
PPM : συ" : Προ κι :: DRAN, : AIPO-T : DIN : HRRA : NL: H

1. AT] C, D ΜΉΝ. — 3-4. ΦΔΉ 0751 A om. a; B, C, D donnent la lecon adoptee. —
4.oentr] B om. ἃ: C, D went. — ib. no] B om. — Ib. nagnc τ ΤΡ τ 27 :
25 9.2.1] Broenc : ὠφραυὴ : Ten τ n9°7 τ Pr. — 4-5. TR9°ru] Β ΤΆ 6 γ͵ὶὶ C, Ὁ
TAy°77U. — 6. Hrn] C ΗΠ τ urn. — ib. Sn9®c] A, C, D 71°C sic; B 719°; notre
correction donne la lecon adoptee. — 7. aae-4400.] B, C, D om. ὦ. — 9. Am.n7]
B, €, Ὁ nm τ npaa. — 10. wennz] B, C, D wenn. — ib. ngen: 74] B om. ne
en; C,Derne τ een.

dit: « Ne voulez-vous pas aller au tombeau de Rachel? » Alors il alla, lui
aussi, (et suivit) le chemin par lequel ils allaient, jusqu’a ce qu'il parvint avec
eux au tombeau de Rachel.

2

Il leur dit : « Si moi-m&me j’appelle maintenant Rachel, mere de Joseph
[Yosef] et de Benjamin [Benyäm], et si elle-m&me aussi sort du tombeau,
en ressuscitaut des morts, croirez-vous en moi? » Les Juifs lui dirent :
« Maintenant nous savons que tu radotes. Fais, de gräce, ce que tu dis,
afın que nous voyions. Si tu (le) fais, nous saurons que tu as 6tE envoy6
de la part du Seigneur et nous croirons que tu es le Messie et le Sauveur
" d’Israel. »

3
Notre-Seigneur leur dit : « O race de viperes et mechante, qui vous ensel-

gnera ἃ &chapper ἃ la colere qui vient? Maintenant &coutez-moi et faites
l’oeuvre qui convient (et) qui produira pour vous (comme) fruit la peni-

* fol. 35,

+. 01735;

vb.

Pe. Ze

794 LES MIRACLES DE JESUS. [188]

22.6 : Anov- : Yih : DAHD : MCho®- : HyT : BPA : Afnoo- : hey :
TAPCT : Ar9I°4- : Nav : 7, P-LNov- : Οὐ ἢν αυ- : AchHN : Por : NY: ἢ
ArT : ἀν} Ὦσυ- :: :

DAPLAEN : Blbhrov- : Ar: Ara: HRPONT : INC : PA: ὦ:
ZA: Δ.» : DA : NAAT : ANCIP :: @AN : ἤ950- : NY : 7714 : AY°A
Mar: Arheh : RO : ABU: DQALTT τ Ἴλσυ- ::

4

(0 11 : Ama: Ara: Ἀ9ηΣι συ. : ἈὙΤ' - Nick: DR: NPA :

AD-A : An? : ANANT : Aa: ΘΙ : οὐ τ IR: 9509. : 09% :

ARPNCc: 077: AR: ἪΡ :: DAY: nr: NR: RAPAP: at : PR

τ. 80, CD 9° TAG Dep 2 Notch 2 HUAP : och : ἈΠΥΥΈ :

Yacht: δ τ AP : DIN: Au: DCNP : LA: DNA: PR
ZU: ARTIL.A : Ar: ἈἼΗ : ENCV : ΔΎ : Ὧσν : Ἀ πὰ : OR &:

1. ne46] A, B nes: C, D donnent la lecon adoptee. — id. anoo- : nah] B ΔΏσν- :
Anav- τ Δ δε; (ὐ ΔΏσν. : δ παν. — Ib. MEHo- : 71 τ Be] A ἈΠ Ήσνε : 17T ı nen; B,
C, D donnent la lecon adoptse. — ib. »e4w] A ον; B, C, D donnent la lecon
adoptee. — 2. z,et:nov-] B 7n,ernoo-. — ib. ar-nov-] C om. ὦ. — 5. waa2.] B, C, Ὁ om.
ἃ. — ib. 09°0- : NT] C, D 750: : neue: τ “11. — 6. Too: : He&Ure& τ oneyr] B, C,D are
συ. τ Onerr. — 7. n9°zWov-] B mp : HRzWo0-, — 8, DCNP: δ. Δ] C mA ı ΠῚ 9». —
ib. 19°@-3Y] B A007. — 9. γον] B, C ahPo-HAT ı age. — 10. ankk] Bon. —
ib. neJrk] A ne7r; B, C, D donnent la lecon adoptee. — 11. APa-Ar : wand] B 19°
NE. — ib. 0078] C @a7#.. — 12. encv] B ency.

tence. Si vous faites ceci, vous avez le droit de chercher un signe. (Mais)
sachez que vos prophetes et tous les peuples deviendront temoins au sujet
de votre &egarement. »

Ensuite il leur dit : « Moi-m&me, je ressusciterai du tombeau, avec
Rachel, Rebecca (Rebqä) et Sara |Särä|, femme d’Abraham ['Abrehäm). » Lors-
qu'ils entendirent ces paroles du Seiyneur Jesus, les Juifs furent stupefaits et
baisserent le visage.

A |

Le Seigneur Jesus s’eloigna d’eux (et se tint) Al’ecart. Il dit ἃ haute voix:
« A vous je vous dis, Sara, Rebecca et Rachel, ressuscitez des morts, sortez
du tombeau et venez vers moi ici. » Aussitöt il y eut un grand tremblement
* fol. 36, de terre; * un bruit intense fut entendu. Le rocher dans lequel se trouvaient
U ces pures se fendit. Sara, Rebecca et Rachel sortirent du tombeau et se pros-
ternerent devant le Seigneur Jesus, alors que leur visage brillait comme

l’öclat du soleil.

VINGT-DEUXIEME MIRACLE.

μ᾽

(0,[)..»λπσν- : AM. : Ar: ΔΆΡΟ ΕΣ τ AAN : ARUR : ΑΔ ᾽ν. τ Ἀ
deFTNoV- =: AR&BP : ἢ ΔΊ : ΧΟΡ : ΔΕ ΠΝ :: DAN : AFP : ἈῤὈ,Ύ
Ἔν συ- : ἃ, υδ' : BARCPT : ΔΑΥΔΈΊ : ὅ» 5.117" - 9 )ηΔ ΠΟΥ : Πρ :
AI’IRAT 1:

6

ΟἾΔ ἈΤ : A: NAhT : ANCIP : ΟἽ, : ARBP : DARF : ρόήἥ»ῃ :
APFT : TNVEP :: Ana: Δ: oh : AdA: hBOT : PT τ: 95
Ἴ: TNURP : ANTE : uNnZArt : Τ ΡΙΑἿ : Ar: Aa: ΘΙ : Οὐ τ Ἀ
00-7 τ My: oA: ΠΠᾺ : ἐν, σή" τ An" ao- : ANCYI : AN: υδοὺ : ΠΊ
SP: MYyE: oA : "νη : ΠΟΛ, : BAchP : DARF τ ΗΕ τ ΟΥἾΈ 1
ABO: ρθε : Οὐ Θ᾿ : Ἀσοφη δι" : OH? : NNT5 : "δ. ΤΌ ΔΑ. τ: NH
Ἴ: τ Ἀφοὴδι : της : AN: IR: DNAD : PA: : ANCYP : Θη ἢ : Ad

1. noyand τ neue] Β om. — 2. Δ ἢ] BanTar : Par; C ana τ nr, Dana: Ἀ
nr. — ἰδ. @An τ Ἀν. — Οὐχ] B om. — 6. Ana: ZenT: om τ Ada] B, C, D are :
aon. — ib. ὠλϑο 1] C, D om. ®. — 7. unnZaek] C unnvaer sic. — 8. nv] A, Br
00-7: D Rg°o-3-7; © donne la lecon adoptee. — id. m&avr] B navt sic; C meer. — ib. Ἢ
179°] B, C,D om. — 9. Wrk : ΦΊΛΕ : — wagt] C om. — 10. onıP] B, C, Ὁ ἡ πο». —
11. ΠΗ τ ἈΚ ΔΑ τ 714 — onen: λὐλ,}] B om.

Le Seigneur Jesus dit aux Juifs : « O assemblee des Juifs, levez vos
yeux; ὁ enfants de peche, regardez (ces) femmes. » Lorsquils eurent leve
leurs yeux, ils ne purent pas regarder les saintes femmes par suite de l’eclat
de la lumiere qui provenait de leur visage.

6

Sara, femme d’Abraham, se leva et dit : « O enfants de mon fils Jacob
[Ya’gob], pourquoi r&cusez-vous (ce Jesus)? C’est qu’il est puissant sur la
vie et la mort. Pourquoi recusez-vous celui-ci par -la puissance de qui nous
sommes ressuscitees des morts, moi-m&me Sara, Rebecca et Rachel? Gelui-ei
(e’)est (celui) qui est entre sous la tente de " votre pere Abraham, alors que
nous nous trouvions dans le desert. Celui-ei (c’)est (celui) qui m’a annonce
P’enfantement d’Isaac [Yeshaq], mon fils. Celui-ei (c’)est (celui) qui a sauve
Isaac, mon fils, du couteau et l’a rachete par une brebis qui ne fut pas
engendree. Sous cet aspect (d’homme), il s’est assis ἃ table, amange avec le

+ fol. 36,
r D.

* fol. 36,
rb.

* fol. 36,
yo

ἃ.

‚ en cette forme, ὃ

ἱ
790 LES MIRACLES DE JESUS. ° [190] |

A NH: APAA : HPA: AANCIP : Do: ρ,.Ὑ : AN: MH : APA
Δι δα ΕΖ: NET : DIPL τ ΦΆ ΚΝ τ APAN - ANCZP : N: : AyoA |
A: TER = 0: am: ρου τ AHST τ DARBR : APH : dmar : nAag
A 1: ΠΗῚΣ τ ἈΠᾺΡ τ NINE : ARE τ WWE-Z τ: ΗἼ τ ἈΠᾺΡ τ AH : Che
ἘΠ: APOEN Ὁ ΗἼ τ ἈΠᾺΡ τ Art: ΠᾺΡ τ συνῇ, τ ΩΡ. τ ἤκ τἮ DAR: :
Pl τ PR: TOR 3 ham: ῥβνηζσυ- ARE: ANA: AP τὸ ἡ
ἼΣ τ ἈΠᾺΡ τ NE τ dr: PAPA Rand = MN: τ ἈΠᾺΡ τ ἈΡ ΦΦ. AN
νὰ ἈὙΤ' τ Bein: AUR: APONL τ ἈΠΔ τ Ἀσολιρῶν τ ΠΡ τ ΠΆΎΕΆ
U: APT : ὅῃ, 0, : ῃσυησυ-(Σ ::

-

7

DAN: rt: An: ΗἼΤ' - 714: DRM: HAMA: Art: AR»
P: ANaHA: DAR: mat: 02-97 : KANN : ho : 43 : TAITU .
£Al,: σῇ συ : HAN: AA : nam : 95,}).:}.} : PATTr τ ὯΥ : APLCAHN:

2. ge] B gena. — ib. ma. τ HN : ἈΠΟ B oo4,n : HANCY7®. — ἡ, nee] B

ἡσ7.01΄. — ἴὖ. NE ἈΠᾺΡ τ Art: TCHPR : aeden] B om. — 5. mE] A ar: B,C,D
donnent la legon adoptee. — 6. AprPr] C APT% sic. — 8. Π ὙΠ 0] D nATEnY. —
9. 0.2] Bogen. — 11. @3r37] B, C, D om. a. — ib. ΤᾺ 701 Ο 35 7υ. sic. —

12. en9°r : ne] B, C, Ὁ eny°r : nr τ Πσν 4» διρσο. : (C nor : συ» ΖΡ συ. :) ΟἸ Ἴσον HT
AP A MP.

Pere Abraham et nous a b£enis. Sous cet aspect, il a promis ἃ Abraham qu'il
deviendrait pere. Sous cet aspect, il est 8116 ἃ la terre de Sodome [(Sadom] et
de Gomorrhe [Gamorä], apres &tre parti de chez Abraham. Les prophetes
ont prophötise que, sous cet aspect, il sauverait Adam [Adäm] et ses enfants
de la mort eternelle du peche. (C'est) sous cette forme 411} a fait le ciel
et la terre. (Q’est) cette forme qui est apparue ἃ Jacob [Ya’gob]. (C’est) cette
forme qu’a vue Moise [Mouse] sur le mont Sinai [Sinä]. Elle lui ordonna
d’aller ἃ la terre d’Egypte [Gebets] delivrer les enfants d’Israel |’Esrä’el] de
la servitude. (C'est) cette forme (qui est) l’auteur de tous les miracles. Croyez
ἢ enfants d’Israel, dont la beaute est plus belle que (celle)
des fils de U’homme' (et) au sujet de laquelle le prophöte David [Dawit] a
prophetise dans les Psaumes. »

/

Lorsque Sara eut termine ce discours, le Seigneur Jesus leur dit :
« Ὁ enfants d’Israel, fils de peche et au c@ur dur comme la pierre, croyez-

vous maintenant, (oui) ou non? Sachez (done) que les morts eroient en moi.

1. Ps., xeiv.:3.

ΕΣ

VINGT-TROISIEME MIRACLE. 79

PATTr : NP: AN : 70.07 : 716: : 0 Ὑ1: συ- : nam : 874.29 : AN:
APT : 0: NR: ΔΙ : NRAIEMC : BAND 2 AAMLANKC 3:

fe)

(751 :- ElbNr7 : AM.A : ArhN : Ad - DACNP - DALLA : Fang
m: (9.111 : σο 1 : NAT :: DAY : Top : at: σὺ ὅν ΖιΡΎ :::
5 AKULAR : Δι ὦ :- CAR: NA: 2er Tn : dPN : ΔΑ συν : 60 : Ah
Lot : AyBAm : YAP : AI :::

2. 70,8] D om. — 4. ont] B,C, Ὁ om. — ib. onr] B “πη. — 5. ἈΠ ἌΡ. ner] Β ΣᾺ
ἽΝ ἌΡ EAN 2 NCHFN - NAI : ἀρ ΤῊ τ OPN7 τ AATNCEN =: λόδον : 3A : ner, (ὐ Ἱυλ' τ ὦ
Pet: : FUN τ 75 Πὰ : INS : Ἱυλ : δὴ, : λόδσν : 19° : ne77; D Ἰυλ' : ΘΚ ΙΖ τ Pun : Pin:
FIT: ἈΦ: : AND : ἀλλ : HL.

Desormais les peuples des nations &trangeres croiront en moi ἃ votre
place, afin que soit accomplie la prophetie du prophete David quia dit : Un
euple, qui sera cree, glorifiera le Seigneur'. »

“ g

5

Puis le Seigneur Jesus dit ἃ Sara, A Rebecca et ἃ Rachel : « Retournez
ἃ vos places en paix. » Aussitöt elles retournerent ἃ leur tombeau.

Ο mon Seigneur Jesus-Christ, par la gräce de ton secours, garde ta ser-
vante 'Eda-Heywat pour les siecles des siecles. Amen.

VINGT-TROISIEME MIRACLE

LE MIRACLE DES MELONS

1. Jesus rencontre, ἃ Cesarde de Palestine, un homme qui se lamente sur la perte de ses
melons, entierement ronges par les vers. — 2. Jesus se fait apporter les trois racines
qui, seules, restent dans le champ. — 3. Il les benit et ordonne de les planter en les
eloignant l’une de l’autre. — 4. La recolte est surprenante et procure au proprietaire
du champ, apres le payement de ses dettes, un benefice de quatre mille drachmes d’or.
— 5. Cet homme apporte l’or ἃ Jesus, qui lui conseille de le donner en aumöne
aux pauvres. — 6. Il le distribue entierement et devient ἢ πὴ des disciples de
Jesus.

ΠΡΟ τ 19:

* fol. 36,
vi.

* fol. 36,
n2ib,

798 LES MIRACLES DE JESUS. 1192] |

ἘΖΕΈΆΦ τ HIN: AMAT: ἃ τἢ : σὴ Τὼ τ MANCH: σοῤιλλΎ ::
NEnt : 290: : φυλ' : φοὴὰ : 7N%- : ΠΩ. : σἡ χκιδι : AyAm : YA: Ἀ
σῇ Ἢ τ:
1

DATN :RDAF: AM.A : AP: NPRZ : PACE : μα! ἢ 9" : JPNA :
ACAA.U: : CAR : δὴ, : ΠΡ PO : ἢ : ΠΝ : oAR2T : HLND. : ὦ 0,7» 5:
Ah: NARu- : 12 : ΘΟ ὙΠ υ: :: DB: AMA : Ar: ΖΦ Τ' : non:
9 Ὑ 1.1 nn: AnAh, : @AIPTFT : INH, :: @A@-7": ah: : δῆ, : ὦΡ,
bie : AAM.AP : Ar: NA, : 151}, : Dihoo-P : DR-@D-B, : Im : Olld-h
Ὦ- : NYt: mABRr :: ὦ ΘΠ, : σὴν : ΔιΤ' :::

9)

DRAN: AM: Ar: IT: PNIPT : συιῇῃηυ: 1: ὦ Ρ,η,Ὧ" : 64:

1. #8] Β τ; Ο 58; D Kae. — ib. ΤΆΦΟΣ — σνΑλλΎ] B Tn9°su : ΔΉ ἈἾ τ HPA :
NHL: NNCH τ mARRT: Ü, Ὁ Tn9°su τ Δ ἽΝ 7 τ ORJPAN7 : Dme377 : HAN 2 EHEN:
HIN =: NNCH : mARRT. — 2. Nant : 32υ" — Ἀ5.Ἴ] Bnent : 39% : ΦΉΝ' : 75 ΠΔ,7 1 ἈΠ 4:
Ünent : A9U τ φυδ' : 2 5ΠᾺ TNS- : "TUN : δῆ, τ Arno τ: δ 7ὴ τ ἈΠ; D nen : 320" : φυλδ' :
JAN: 7727 1 SP τ AN 2 ἀλλ : ne%7r. — ἄς N9®e2] B, C, D ηυἹά. — δ. nenn] B, C, Ὁ
AN: enn.. — 6. NALU : 72 τ ΘῊΡ: 40. C Hrn τ NAU- : 72; D ἈΠ 1 Ρ᾽υν τ 072 τ N
2,0. — ib. 997] B, D Prrr; C σοι — üb. mn : @9°7F4r.] B, C, Ὁ om. — 7. znan] B,
D nannn. — ib. ano] C,D om. ὦ. — ib. nnd] C,D ρων. — 9. Ar] B ne. — 10. ven
ne] B, C, D nenn : Im : MAn..

“ Vingt-troisitme miracle que fit Notre-Seigneur Jesus-Christ sur une semence
de melons'.
Que la benediction de sa gräce soit avec son serviteur Zawga-Nikd el

pour les siecles des siecles! Amen.

Ι

Tandis que le Seiyneur Jesus traversait le territoire de Cesaree [Qisäryä]
de Palestine |Felest'&m]) avec ses disciples, il vit un homme qui se tenait
(debout) aupres d'un (champ) ensemence de melons, qui pleurait et (qui) se
frappait de la main le visage et la poitrine. Le Seigneur Jesus lui dit :
« Qu’as-tu, que t’est-il arrive, ὁ homme, et pourquoi pleures-tu? » Cet
homme re&pondit et lui dit : « O mon Seigneur, je suis un homme pauvre,
souflrant et malade. J’ai peind (pour) semer ces melons. Maintenant 115 sont
perdus pour moi. »

>

Le Seigneur Jesus lui dit : « Quelle (est) la cause de cette perte? » Il lui

1. Transcription du grec μελοπέπων.

a

1193] VINGT-TROISIEME MIRACLE.

799
KIT : AT: ORAL: ARP-STR τ AAN: ANA : PAWC τ ham : ΔΗ:
HAT@Ee. : Art: ΠΆΠΑ - ὦ: - ORTARRL τ nes, τ AA: ΘᾺ ΦΟἈΡ,1 : Ὁ
ἈΠ ::: OR : AA: Are: PAnon- : ΕΔ Ω τ mAB}Y τς Da
00- : DIE.G.aD- : PR-ZU- : Δ ὦ : Ah:

‚
3
ri’
y

ΟῚ
ω

(ἡ δ αν. : AU.AT : AmA22T : Θη ζῇ : AdAVav- :: αὐ θ,ῃ,Δ» : ΔΩ ΜΈ :
NAh,: ἼΔ Ἀσυ- - Ant: mARRT : ΟἿ Ὦδοσυ- : hAR : συ : Aachıy : σὺ
A227: 177 :: Θὐῇ : ἸΤὨληαν- : A FATPCNo- ::

A

DIN : OH : NAf, : Aneo : Elba : AA: Ar: ONLH7 : AIR :
hir: Fr CcO : A827: @TNhEch : AöB-PVov- : aM: PRC :. DARLR :

1. aar] C alas. — Ib. are] Boreer. — ib. 9n9°Cc] A, B, C, Ὁ er9°c. sic; notre
correction donne la legon adoptee. — id. no] B, C, D om. neo, — 2. ΗΠ ἼΠῚ] EC una

sic. — ib. anynet] Β om. ὦ. — ib. n4.4. τ n4P] B 104.8. : ὁπ. — 3. ΔΕ] B om. ἢ. —
ib. συλλλ] B waRRı ı ra : PN : Ἀ7 λους : mp; Οἱ σνΑλλΊ τ ὯΔ. PN τ DRWRHEm- ὁ

np; Ὁ σνΔΆλ τ rd: nnd: DR7°Ano0- 1 mp. — 7b. wovAmoo-] B, C, D aawAnon: :
ont: NnN. τ AHANE : Fr/Cco : wARRT. — 4. Peru: Arm] B, C, D pe : Hemn. —
5. @7P"nov- : HMn7] B on’7/7”no0-; C, D an nov: : AR: HP. — 6. neo] B ἢ

Pr. — ib. ΔᾺΝ] D ananE. — 8. enne] B, C, D am. — 9. An: ἔλθ! : wARRT] B om.
Pco; Ü om. .

dit : « Les vers me les ont ravages. Le juste Adonai' |’Adonäy], Dieu d’Israel,

sait que (les vers) ne m’ont rien laisse, sauf trois racines. Avec quoi payerai-

je“ ma dette et oü trouverai-je (de l’argent pour l'acquitter)? » Le Seigneur x τοὶ. 37,
Jesus lui dit : « Arrache les trois racines des melons. » Il les arracha et les "*

ο΄ δία devant le Seigneur Jesus.

3
Notre-Seigneur prit les melons et les benit. Il dit ἃ cet homme : « Prends
ces melons et plante-les dans un endroit different de l’endroit οὐ les melons
ont ete ravages. Lorsque tu les planteras, ne les mets pas pres (les uns
des autres). »

Ί
Cet homme fit comme le Seigneur Jesus lui avait dit. Immediatement

les trois racines des melons fleurirent et leurs ramifications s’etendirent

1. Μ. am. : /a Justice d’Adonai.
PATR. OR. — T. XVII. — F. 4. 55

fol. 37,

Ol i97,

800 LES MIRACLES DE JESUS. [194].

ΠΡ Ί; : σπ : NH» : AN : Ag: gast : @ANTINA: ΟΥἾΈ : NA
ἡ. : σοῤιλλε τ NENNT: 99 Δ’ : ANA: FANTAI : @wAm : AU: : ιν
BR: DAN: Τ ζ : PRLCho : CP : Yun: mARRT :::

5

DATA: NTE : δῆ, : @CP : AN: AM.A : Δι θ ἠ-ἢ : Re: "AA,
Ar: WATT : ASP: οἱ Δι ἢ: : INL: TE: D@TLeH : ARRCh : (Πῦρ τὸ
Du: APAAT : N: 9971 : TUN: AMC : ΠῚ :: @RNA : Δ. Ὦ :
AP: ἀν τ συ - 9 ΦΊΤ : ΔΥΠΡΎ : DAPAN.TTF :: ΘΠ ΖΦ : Ne : Πῆσο :
AN: AA: Δ. ἡ -ἢ :::

6

(9 σ θ,αὰ : “θυ: : (ὦ, : αὖ τ N4@-m- : Ne: θΠἤνσο : cp: A
7497: @APAN.TT : ΟἿ, ΒῚ ζαϊ ἢ- : ἢ : BRChan :: DRIN: AM.A - A,
eh: wech: ΘΗ: : 7% : ΤΆΘΣ :: @FAP : AFYh: an? : ΖΡ : Ὦ

9. Tee] Ο rc. — A. ME] Bon; Ος D mm. — ib. ΦαΦ B om. — ib. Ama : κί. 1
B ammana.c. — 5. warn] B, C, D Ἀλλ. — ib. or267] B, C, Ὁ @1rc4r. — 6. mn]
C, Dom. — 7. aoayan.s7) B om. — 10. ρου] B ξριῖον : ac$. — 11. ] B om.; C
ὑφ, — ib. nm] B om. — ib. ang] B on7.

sur la terre. (Les melons) fructifierent', cette annde-la, beaucoup plus que
les anndes passdes. Cet homme recolta beaucoup plus de melons que tous
les gens de la Palestine. Il paya sa dette et rögla (les allaires) de sa maison.
Puis il lui resta quatre mille drachmes d’or (sur) la vente des melons.

.

Cet homme apporta [οἱ au Seigneur Jesus et lui dit : «* O mon Seigneur,
jai pay& ma dette et jai rögle les affaires de ma maison. Il me reste quatre
mille drachmes d’or. Voici que je (les) apporte vers toi. Que m’ordonnes-tu
d’en faire? » Le Seigneur Jesus lui dit : « Va, donne l’aumöne aux pauvres et
aux malheureux. » Il fit tout comme le Seigneur Jesus lui avait ordonne.

6
Il revint vers luı et lui dit : « Voieci que j’ai distribud entierement les
quatre mille drachmes d’or aux pauvres et aux malheureux. Je n’ai pas con-

serv& par devers moi une seule drachme. » Le Seigneur Jesus lui dit : « Tu

as bien fait. Mais viens, suis-moi ». Il le suivit done et devint son disciple,

1. Ce sens n'est pas indique dans le Zex. aeth. de Dillmann.

[495] VINGT-QUATRIEME MIRACLE. 801

PrAPoo- τ AEDEACEAHT : ΘΠ ΠΣ : Faorßm- : ὭΠ 57 : ἈΔΙΗ : AIR. re
pp: Ἀδάϊναι : DATN6AT : Ah : 07h: 2 ΦΊ 094: Ah ἐν
om- : Δύμην : ἈΠ ΑΎ τ: 2

NCht : AI : οὶ : Zen : PUR : PNA: Aa: (ΘΔΊ" : TNCh -

A: AgAm : YA: ALT 1

*Z5TAPC τ ΜΠ... τ DmPp54 : AP CR: NNAA : ἈὙΤΟ το ΤΟ]. 37,
B-AN - gez: =

1. ABmenCceRT] C, D aencernr. — ib. nam) B,C, D an. — ib. 95 6.4:.Φ τ ἈΠ4
B om. — 2. 0n9°003% : ΗΠ] Bom. — 3. nnpA7] B κῆρ... — ἄν NenT = 220" — ἈΜῊΡ
N&nT- : 3230. : Ῥυλ' τ 75ΠΔ τ pe. : λόδον : HN : ner, Ünant : 290 : PUn τ OA: IN:
ya: Fran: Nun sic; Dnent : A9u« τ Fun: nA: 777: ἈΦ τ AND τ A LT. —
6. 581 B&; C AR; D φῇ. — ib. ΤΆΣ — 89°] Β 1 η δύ: τ Δ] 7 = na = CHEN :
une - MNARAT : HR7T: an : 89°; C,D Tn9°su τ ΔῊ 7 τ ORANT : mr: PN:
NCHFA τ NINA = ANHAT : ἈΠ : a: 89°.

(faisant partie) du nombre des soixante-douze disciples. Par sa predication se

convertirent beaucoup de gens des enfants d’Israöl et d’autres gens. 185
recurent le bapteme. En outre, il convertit ἃ la foi les gens d’Ascalon
(Asqälän].

Que la benediction de sa gräce et la puissance de son secours soient
avee sa servante Walata-Gabr'el pour les siecles des siecles! Amen.

VINGT-QUATRIEME MIRACLE
GUERISON DE L’HEMORROISSE

1. L’hemorroisse se decide ἃ aller toucher la frange du vetement de Jesus. — 2. Elle
est guerie aussitöt. — 3. Jesus demandant ἃ Pierre qui l’a touche, l’hemorroisse se
prösente. — A. Jesus lui remet ses p&ches. — 5. Aux Juils indignes qui le prennent
pour le fils du charpentier Joseph, il repond que Joseph n'est pas son pere, mais son
ami. — 6. Il apercoit une chevre sauvage paissant sur une colline et lui ordonne de dire
qui il est. — 7. Sept mille quatre cents hommes, sans compter les femmes et les

enfants, croient en Jesus. — 8. Jesus renvoie la chevre, en lui promettant qu’elle ne

deviendra la propriete de personne.

* Vingt-quatrieme miraele de Notre-Seigneur et Notre-Sauveur Jesus-Christ * fol.

373
V Ὁ

> Ε Ἢ ὶ
sur une femme qui avalt une perte de sang.

* fol. 37,
veb.

* fol. 37,

v’b

802 LES MIRACLES DE JESUS [196]

ΠΖ 1 : 2.20: : PUA- : PDA : 10% τ: Ἀνά : Δήδσν : ἀλ7" ::

(ΟἿ : PDA: AM. : Ar ENPRZ : 14. : PDA : ACAA,U- : 09°
AA: N 2 AN: ABU: ἈΉΝ : β, ὙΠ Ἴ συ- : @Rlbneav- : PCNT : lb
συ- : 07} : NP : OAFTe-7, : FTOnEP : @gu- : NAhT : AH
P: ANCYP : HN: BPNBE τ ἈὙΤ τ Bon : 29°: Ἀ9 1 σροη" : Dan: ὃ
AT: θυ. τ chip : MAN : ἈΉΗ : TNA: A.BRADZ : ANA: "Tan: AN:
hühne : ΔΑ : no : &2.0-Nr, :: Alam : 7 : συτἡ, : BANN : ὮσΡΊ : AN:
EnA: ANA: NAdT : Πσοφῥὰ : nF: Οὐ: ΤΡ Τ' τ AN DA
af: NAT : Fun.A: ΤὙΩΊΩΣ τ NA6NY : ᾿δῇ : Ἴ σοι. :: and : Adhoc :
AWP: ZI: AN: Π 9 Φυ- : Ada : Ah PC : Ah : PANn- : "ılbu- :
Achk : APNTE : ΒΦ τ Am

1. nent : 290 — Asa : YA9°] B nant : 320. τ ΨΉΔ' =: ran: 714. τ DAR: ICP” |
na nav : δον por: Ü NENT : 390 : Ψυδ' : FON: 7% : ΡἹΌΔ τ rad : δόλον sic; Daant :
ADU Ὁ FON τ JOHN 3 727 τ AP τ dm : HA7° 1 Reh. — 3. Nor] C, D om. — ἦς On
00-7] D ΦἈ Ἴσον, — ib. Tone] C TonzP. — 5. mae7] B one. — ib. 9007] B na”.
— 9. Φηλι : Ἀπ] B, Ὁ Φηλν : RC; C on τ ἄνα, — 10. Ἀ1λ Δ] B, C,D ana.
— 11. a nTrk] B Hy. :

Que la benediction de sa gräce soit avec son serviteur Irende [’Irän&wos]

pour les sieeles des siöcles!
1

Tandis que le Seigneur Jesus traversait le territoire de la Galilee (Galilä]
avec ses disciples et avec beaucoup de gens des Juifs, en leur parlant et (en)
leur disant : « Le royaume des cieux est proche de vous. Pour vous, rece-
vez-le », voieci qu’une femme de la lignde d’Abraham ["Abrehäm], appelee

Yeyosgend, qui avait une perte de sang depuis douze ans, vint vers lui,
apres avoir pense dans son cur, en (se) disant : « Je ne dois pas entrer
au milieu du peuple, (afin de) demander au Maitre de me guerir. En ellet,
la loi de Moise [Mouse] ordonne ainsi, en disant : Que la femme (se trowant)
dans les jours de ses menstrues n’entre pas dans l’assemblee du peuple! Mais si
elle est entree, ayant ose (enfreindre cette prescription), quelle soit lapidee de
pierres ἃ mort'! Cependant j'irai toucher la frange de son vetement derriere
lui, car * je sais (que), si j’approche de lui, je serai guerie” de cette mauvaise

maladie. »

1. Lev., xv, 25 et 33. — 2. Matth., ıx, 21.

σι

VINGT-QUATRIEME MIRACLE. 803

)

DARIN : PENT : bu τ ΔΆ ἦν : OAINT : Are: ῥιηΠἢ- τ Οὐ ΠΥ τ ch
EoTr - @enA : 7PY : 5 τ BD ::

=)
3)

(Ρ,ἢΠ,,ραν- : A.a : Arch: AHA: Tan? : or: ww7 τ AD?’
A: NP: ARTE: ΡΠ, Δ" : ATSAFoo-r : Ah : AA: Φ Δ : (0,1:
24ᾳ1ρ. : BAPO- : PAn : nd : ΟἽ : nA : σοὶ. : ww, 1:

Dan: AP: NAT : 71 : ΔΆ : Δι ἠεἢ : PENT : bu : DA:
+: ΔΡῚ: τ᾿ De : ΤΡ Δα τ AAN: ANarA τ Ar: ΚἈΠῚ: HIT: Pan
Ὡ- - DW : Ζ 74. : ANA -: ΦΗΊ,Η, τ win : Are: ANAn : heran :
APEPE : HIDEYZan°L- ::

IM

(0,6, αν- : AA : Δι “ἢ : ΔΩΝΊΓΗ : δι ἀν ηῃ- : APTIR : ANEAA :

1. 0 2 ΔΊ] B, €, Ὁ in τ Hmm a nr. — 3. χω] B, C ann. — 4-5. of
+7%0]D om. ὦ. — 6. aper : nn] D apart: ne : ΔΊΚΗΝ τ πιῆ τ PeNT : NANT.
— 7. a7 :eht] Β Ἀγ: ok. — 8. Anan] D n est en surcharge. — ib. on.kn]C on.
1.7. — ib. ze: Anan] B, C,D aman.

)

Alors elle s’approcha du Seigneur et prit la [range de son vetement ". Aussitöt

elle fut guerie et la source de sa perte de sang devint seche”.
3

Le Seigneur Jesus dit ἃ ceux qui le suivaient : Qui m’a touche ? Simon-Pierre
[Sem‘on Petros] repondit et lu dit : Ne vois-tu pas les gens qui (sont) avec toi et
se pressent (pour) entendre ta parole glorieuse, et toi-meme tu dis : Qui m’a touche ὃ ἢ

Lorsque la femme entendit (cela), elle exposa au Seigneur Jesus quelle
s’stait approchee de lui. Elle Y’adora et lui dit: « Sois clöment envers mol,
Dieu d’Israel |’Esrä’el]. C’est moi qui me suis approch6e et ai touche la
frange de ton vetement. Aussitöt que jai touche la frange de ton vetement,
j'ai &te guerie de ma maladie de douze ans. »

ἥ
ι

Le Seigneur Jesus dit aux gens: « Je n’ai pas trouve dans la nation d’Israel

1. Matth., ıx, 20. — 2. Mare, ν, 29. — ὃ. Luc, vıur, A5.

804 LES MIRACLES DE JESUS. [198] |

Hhao : Ὑ 0,σ) Ὁ" τ Au: DATE DAN: BA: PET: ΔΉ, : dm.ATtn, :

"138 DR rPAnn, = ἬΥΈ τ 2.2 τ NG.N : Con, 3

* fol.
1:

1

ΠΩ

9

DEMA : θυ 9. : ΠΗ θι ἼΠΡσυ- : σοὶ. : 7.) τ am: ἠδ : dm,Art :
HAFNA : AAn : δὴ τ λον = Ahr: NTE: @AA : ΛΠ 1025 : @ANU- : Ph,
2:24, : Οὐ Φυ- : APA>PT : ho Ὁ :: x

aß: HM.A: δ “ἢ : NATT : Io : D@RINArao- : ATANZ : ARU-
=: Ay: HD: DAR: JCPP : DRS : AdBPNoV- : DPA : ἈΠ : AN
Ὁ : Δ : Felt: om:

6
DAPEALN: Tom : @CHP : @IL : ATN : &TLIB : NAdAU- : @&m

A: DRIN: AN: AnNAn: ADBMA : 7% : MP: @YI@av- : Ah: AN:
my: Ar: DR AHRE τ ah: Dit: YAP: ΟἿ] : AR : Acha-c :: ὦ

2. oerTann] C oeroan, sic; D m est en surcharge. — ib. ἀκα. B “a-an.z. —
5. ΦΆΦυ] B, C, D on3PUr. — 7. a7 : ro] B, C, Ὁ a7: at. — ib. anzaor] Con
ῶνῇ. — Ib. nnp] B,C,D χη. — S. nA] B, C, Ὁ Φηλιή:. — 9. an een] B one τ N”
Ἔ. — 10. aAnan] C χύση. — ib. ann : an] B Δαν ἢ ; C, Ὁ ΔΉΓΥΕ τ ἀν. — 11. oRJ°neE%]
Com. ὦ. — ib. aoaAn] B any : wahr.

(une foi) comme la foi de cette femme. » Puis il lui dit : « Jete remets tes

88, peches ', et cette gräce * s’ajoutera pour toi A ta guerison. »
δ oO

ὃ

Les Juifs dirent entre eux : Quel est done celui qui pardonne les peches,
hormis le Dieu d’Israel?? Celui-ci n’(est)-il pas le fils de Marie [Märyäm] "ἢ Son
pere (n’est-il pas) Joseph |Yosef], lartisan, et ses freres (ne) sont-ils (pas) de nos
freres' 2

Le Seigneur Jesus protesta contre’ leurs paroles et leur dit :« ©
assembl6e des Juils, oui, je suis le fils de Marie, et mes freres (sont) vos
freres. Quant ἃ Joseph, il n'est pas mon pere, mais il est mon amıi. »

6
önsuite 1] se tourna et vit une chevre (sauvage) paissant sur une colline.

I lui dit: « A toi je te dis, ὁ chevre (sauvage), viens ici et expose ἃ ces gens

qui je suis, d’oü je suis venu dans le monde et οὐ je vais. » Cette chevre

1. Matth., νηῖ, 10. — 2. Matth., ıx, 2. —3. Mare, τὰ, 7. — 4. Matth., χπὶ, 55. —
5. Ce sens n'est pas indique dans le Ze. aeth. de Dillmann.

[199] VINGT-QUATRIEME MIRACLE. 805

.

σοῦ τ aht: DBmMA: DAR: at: Ἴδυ: : AHA : AP: On Er
A}: AU: Dt : MAAT : AAN: Aonpm<: (0 0.61, : Art : al: : A9°A 4
Ὦ : πάν : ATI: ah: : ἀμης, : "Apr :DPRE : Ay: oaE: Hr * rl. 38, wi

“ἸΟῺ : NAAT - τῇ, PT 3

I

5 aan : ἦ950- : HUN : AFNZ- : FTP: OnT : -APav- : EroöynAf,. : ΠΑ
NA : ΑὙΣδΊ : ΟΡ :: ΘἼ Ῥισυ- : γξἢρσο- τ DATN“ : @ATPTr : NAM,Ar : AR
MN: DNA: ΠΑ : AO : UT : NA77 : AR: ἈΠ}. Ἔν :: ἈΠ :
ἼΖ7Έ : ok : ὨΠδ Τὼ τ ΠΤ ά τ ἈΦ : AN: Amer: ἈΠΟ 1: Ἢ
Fk: aa: : CAR: Tone: 00. - ΠΛ ὙΠ υ: τ AN: BNA: ἈΠ Ἴδαν,
lo GC: PIZFA : Anov- : ΠΡ ὦ τ mPphA : Nah : APOMT : AdPnoo- : ἢ 9 1.2
han : ρου: : ΔΑ ΔΙ ::

1. post aema B, C, ἢ add. am. — ib. aale τ „mr] B aonre : ΔΈ : Ft. —
9. nAn7] C om. n. — A. 70.7] A ann: B, C, D donnent la lecon adoptee. — 5. post an
B, C add. wrr. — ib. post AP Ü add. a. — 6. MrmnT «m pan] Boom. na; C,
D add. near. — 7. ΠἈσ 7] A unne77; B, C, Ὁ donnent la lecon adoptee. — 8. ak] B
om. — 10. anoo-] B, C,D om. — ib. nna] Bnna.; C, D om. — ib. n5®noo-] B, Ος Ὁ ἈΦ
p7. — 10-11. nearonnoo] B, C, D om. ἢ (B a corrige AAataNnoo- en ῥΠΊ 2 σνο),
— 11. 0.01} om.

(sauvage) vint, se prosterna aux pieds du Seigneur Jesus, ouvrit la bouche,
parla dans la langue des hommes et dit : « C’est toi le Dieu d’Israel; c'est
toi le cr&ateur des * cieux et de la terre; c’est toi qui parles dans la langue τὺ]. 38,

ΤΥ

des prophetes. »

κα

Lorsque les gens entendirent (cela), 115. furent fort etonnes. Ils &taient
au nombre de sept mille quatre cents hommes, sans (compter) les femmes
et les enfants. Ils furent tous stup6faits et 6tonnes. 115. crurent en Notre-
Seigneur Jesus et dirent d’une seule voix : « Oui, celui-ci (est) vraiment le
Fils du Seigneur. Vraiment celui-ei est le Christ qui a 6t6 envoy& de la part
du Pere pour le salut des peuples. Celui-ci est le Christ au sujet de qui Moise
[Mouse] a prophetis6 en disant : Le Seigneur suseitera pour vous, dans les

derniers jours, un homme d’entre vos freres quı reunra aupres de {εἰ les peuples'. »

1. Deut., ἀντι; 15.

806 LES MIRACLES DE JESUS. [200] |

ὃ

DARF τ Elbe τ AM: Are: Amar : DRM: ἀνα τ σο ἢ : Dr |
LI: 007 : 10-1 : APPAN : AAN : HBPFEN :: N
Nent : 20: PUR - AA: Amrh : DAT : γον γὴ : Δήλου : YA τ |

ΔΕΤΆΦΊΙ τ HTNZ : ἈΠ 2. : AP: ncaFA : ANAN, : 9 1952 : he?
“Ὁ: Ἢ δὴ, : Οἴ σονὴ : (ἢ : AAFAC :::
NiHE : BIC : PNA: 70% : 4-NARN : Δήλου : YA: 527 :::

2. neh] B om. Rn. — 3. Nnant : a9n — AsAm : ολ 95] B nant : a9 τ gun ı
Jena τ ὙΠ 4 τον Addon : 319° τ 17. — A. NINA: AMR7 τ πώ a ncaFd] C, D ana? 3
ΘᾺ ΔῊ : DmE-577 τ ἀν ἢ τ NEHFA: 74. — 4-5. 2.57.0} C, D ῃλισῆσν͵ — 5. @A00-9°]
B onm9°. — ib. on τ rRArSC] Bor : 72 : nAUSC; C, Ὁ aaT : υἹά : RAUSC. — 6. Π4ΠῈ
— 51. 0] B nent : 320" τ Pya : 75 ΠΛ} τυ; Οὐ NenT : 3.20. : φυδ' τ 7 5ΠᾺ : 7 4. : "VA: Δ Δῇ, -
AND : 319° : ne; Dnant : Ἀ2υ0. 1 φυδ' : 295 ΠΔ : 772” 2 SP τ Λόδλαν ı οὐλὴ ı HT.

Puis le Seigneur Jesus dit ἃ la chevre (sauvage) : « ἃ ἃ ton endroit,
pais et sois libre. Desormais personne ne t’asservira. »

Que la benedietion de ta gräce soit avec ta servante Walata-Yohannes
pour les siecles des siecles !

VINGT-CINQUIEME MIRACLE

GUERISON D’UN ELEPHANTIASIQUE SOURD-MUET

1. Jesus rend la parole a un elephantiasique sourd-muet. — 2. Il l’envoie ensuite se laver

ἃ la piscine de Silo@ : la lepre disparait. — 3. Comme la guerison est operee le jour
du sabbat, les Juifs veulent mettre ἃ mort Jesus. — A. Le miracule defend Jesus. —
5. Jesus adresse aux Juils de cinglants reproches, sous forme d’anathemes. — 6. Aux
Juifs qui declarent que le Christ est Fils de David, il repond par la eitation du pre-
mier verset du Psaume CIX (Dirit Dominus Domino meo).

Vingt-einqui&me miracle que fit Notre-Seigneur Jesus-Christ, ἃ ’Elhedär,

* fol. ss, sur un homme qui souffrait de la maladie de *l’el&phantiasis et (6tait)

muet,

(Jue sa benediction demeure avec son serviteur Fäsiladas pour les siecles
des siecles! Amen.

VINGT-CINQUIEME MIRACLE. 807

|

ΟΠ εἰν]: : ΔΊ : AFN: hoc: ANA: Ar: NRZ: AATAC :
ΓᾺΡ : NAh: MATA : @Xoo-m : ΝΗ : Pat: ΟΡ, : AAY.Ne : ΔΛ ΡΥ:
υ τ (εὖ: : ἤσηρ, : Οὗ} : ἈΛΆΦυ" :: ΟΡιΠ, ἢ" : ANA: AP: 9071:
ennen : Anh. : Ay : Une : σο θ᾿“ Ὑἢ DEN: Abu: AA: Δ πῇ :
@AFNL : AR: Δ] : Adır τ: ot: Alb 8:

2

DAR. - nt: Areu- τ Δ. τ Ah: OR: Art: on: nc
ἡ Τὰ τ @AR : AM.ANhE :: ὦ βιΠ ἢν - AM. : Arco: 2971 : TEPR: : 8
Alk τ ἄμα : MAP = DR: ak: Nah, AMAP : ΤΡ Δὰ τ Ard: 09
1 : TORCH : YandVoo- : Αἰ τιν τ: @AAN : HPNATZ : Ἀ9 2" συν : “νῷ
Det : Apoo- : σῇ ρθη τ NAFrt : PNAR : οἷς ΠΩ" : AR: AT 5: Al

1. RR τ nP0n] C, D Amar τ πιῆ τ Ἠσπ δῆς — ib. nAssc] B nAvACc. — 3. ond.v]
A om. a; B, C aan; D donne la lecon adoptee. — ib. να φυ B nee sic; C, Ὁ ner.
— ib. nen] D om. — 4. une] C unen. — 5. post arsra : any B add. 94.1 ἈΠ ὦ 3 AM ἊΝ
ZU: 09° τ Ay. — 6. ΔΆ.3,.,] B, C, Doom. 7. — 7. melde : An: pn: 29 ὙΤ τ Te
Pe: 1 ΡΜ, τ An ı Π4λ951 A om. ; B, C, D donnent la lecon adoptee. — ὃ. nn : 77m] B, C, Ὁ
Aloo : wm. — 9. "Thha.Woo-] B Thnneoo- (primitivement "ThAnnvon- sic). — ib. nenasz) B
unnasz. — 10. enes3] B eneez. — Üb. ΠΝ τ Pnar] B om. — ib. on, grch] B on,
EPEN: C OnBPCchHT.

Ι

Un jour que le Seigneur Jesus passait sur le territoire de "Elhedär, 11 vit
un homme &lephantiasique et muet qui se lamentait et pleurait, en levant
les yeux au ciel et en etendant les mains. Le Seigneur Jesus lui dit :
« Quel (motif) te fait pleurer, ὃ homme, alors que ton Sauveur se trouve
(aupres de toi)? » Le Seiyneur Jesus s’approcha de lui et lui mit la main
sur la langue. Il parla aussitöt.

2

-

Il se prosterna aux pieds de Notre-Seigneur Jesus et lui dit : « Tu es le
Christ, le Fils du Seigneur. » Le Seigneur Jesus lui dit : « Que veux-tu
maintenant? Va en paix. » Get homme lui dit : « Mon Seigneur, sols
element envers moi. Quant ἃ moi, je suis (un sujet) d’opprobre au milieu
des Israelites. Personne d’entre eux ne me donne ἃ manger de pain, mais
ils me chassent A cause de mes plaies et n’approchent jamais de moi. En

EEE EN

* fol. 38,
v°b.

=u01.:38,
veib:

808 LES MIRACLES DE JESUS. 1202]

m: KRANP : AhSD- : ORAIC :: Da : AM. τ AP τ ἀνα : N : ei
ch: HRDZCH τ A9°ZU- τ 7% 2 σὴ ρ, : μοι ἡ σοῦ ß, : ἢσυ- ; NAPT: DVP : ἢ τ
FR: EINE ἈΉΝ τ TA: ΑΔΊ Δ: τ NT: NM: An: A277 1: Non :
DAR: ROTE Mhon : wen: PEN: ἀιρι ΟἽ" τ MAGAI : Ag τ: ch
Ἔ: TEA: ar NO: Pr: DyPPL : ONE: ANchT : ONE :
( ἢ»: τ DENE : AYyAm : “ἢ 90 :: Ah: MEN: 17 τ -Ische : APP
Ὦ τ ONLY: AL: pr : λλῆ, : “Ἢ : 7%: AAPI τ: ΟἾΏΖ : Mn : Ἀ
IN: ἈΠ. Ὦ : δι θἠτὴ ὠς ρμο : AlbY -:

9)
9

Dh: Al: Ὑηλ,ισν- : AhBU-P: τι δῇ : ChRP : hpm: BMAP :
7:2 aan :: DRI,N-aD- : Ah : Ad : me, τ yAy® : ἀμ ἢν, :: 0,8,
AP: TAN. : od ::: ὦ ι,η,Λ"συ- : ἀκρὴδκ : DAch?@z : NAT : ΔΎΠ1: :::

4 ,}),Δ: : ἈΡιυ.85 τ: NNBS-EIPOD- : ἼἽἼΓΈΕ : ἡλῆ, τ wI4 : ΠἼη1 : ar :

2. ΠΔΑΡΎ] B nAaPs a. — 3. ΕἼΝ, - ἈΠ: FRA: AAN : monT] B om. — ib. mnw: pn —
h&DF- = NATA° : ner7] B nn : HOLT: SIC Mao : DAR: 107 : Mao : ran: Pan:
ALTES LOFT τ NASAI® τ 107: D nam : fl: DODAL: συκῇ τ PEN: ch τ HAHAI® τ por,
— 4. NOTE : 1. 413.5 1.1. 1 Wen — nom: a9] Bom. — 7. a2: ak: finn.] Bonr: Nana, :
“ὦ. — 16. nAP”] B aaa. — ib. nnoo] B om. n. — 7.8. nun] B enas; D am. — 9. ane
ve] B annanAa : neue: (primitivement). — 10. Ymıa : ara : 00,0:5% 249° : &anz] B
AM: Cody; D rm: AP: Zony : “ΕΣ α δ". OnchPoz.. — 12. ME] B, C, Dwrkn.
— !b. ok] B om.

elfet, je n’ai (plus) de mains (ni) de pieds. » Le Seigneur Jesus lui dit : « Va
vers le rocher d’ou sort la source d’eau qui s’appelle * Siloe (Selwän]. La, lave
ton corps trois fois, en disant A chaque ablution : « Au nom du Pere, amen;
au nom du Fils, amen; au nom de l’Esprit-Saint, vie eternelle, amen. Ce
(Dieu trin) est (l’auteur) parfait de tout ce qui (est) dans les cieux et (sur)
la terre. A lui gloire, honneur, action de gräces et majeste pour les siecles
des siecles. » Si tu fais cela, tu seras gu6ri de ta maladie. » Immediatement
cet homme alla a la source de Silod. ἢ] fit comme avait ordonne le Seigneur
Jesus et il [αἱ gueri aussitöt.

9

ll partit vers l’assemblee des Juifs. Lorsqu’ils le virent gueri, ils lui
dirent : « Qui [ἃ gueri? » Il leur dit :« Le Seigneur Jesus, le Sauveur du
monde, m’a gueri. » 115 lui dirent : « (Quand ta-t-il gu6sri? » Il leur dit: « 1]
m’a gueri et m’a rendu sain le jour du sabbat. »

Les Juifs dirent entre eux : « Cet homme (Jesus) est le violateur du

[208] VINGT-CINQUIEME MIRACLE. 809

ΖΗΦΊ : Δαν ἢ : @RLAPOV- : ham : hhmchoo- τ ang : 17m. : AN : &av
Eh: ARAI

Δ

ἕῬ, [Δ συ- τ Del: τ ham 9° 2 Πρ - hr: ἈΆΦ : neo : Ne : Pfr
A: aflha : @Aam-an : o£007, : NIE : Nah. :: and: AAME : NLA : 4"
BA: NR: Aa: A.NVA : d.o-h RP τ Alen : δ. σον : over : N7N,PT: ὦ
λιΠσοφόλα σον : nao : TId : nn ε FANG: AN: Ad, BRIbA τ Acht
+: m2.Chm-97 τ ἃς ΤΡΊΑ : ANTE : NAh, τ ANA: An: AA: AAN
συ- : AG : oAA : ἃ. 95 4- : AT

u

Ὁ
DRIN: PATE: ΠΤ τ mAh: ANA : ἀιθίμἢ - θοῦ σον 5: ὦ βρύον :

1. @pllma : in7] C Φηνηδ, : ἀν. — ib. ra] B, C, D #tA. — ὑ. n.24%9°] B n9"nr%
ange. — ἅ. παν] B om. — 6. one] B om. — ἰδ. neo] A om.;B, C, D donnent la lecon
adoptee. — 7. uno] B πον, — ib. ΔΉ : nn] B, C, D om. — ὃ. nrPrAp] A ont»
AP; B enrAp sic; GC, D donnent la lecon adoptee. — 9. Ans] B An. —
ib. oma] C, D om. ὡς — ib. n.en9°&] B, C, D eng”. — 10. onım : ρἤ 1. τ 071] Bon’ :
NT: BETT :NTT τ γ͵4. — ἐδ. nn τ np τ ρον] B, ας Ὁ mwon : nn 3 np.

sabbat: il declare vaine la Loi. C'est pourquoi il merite” la mort. » Les prötres
et les anciens convoquerent les gens (du peuple) et leur dirent : « Si vous
connaissez l’endroit (oü il söjourne), pr&venez-nous, lorsqu'il viendra ἃ

Jerusalem |’lyarousälem]. »
4

Le malade qui etait gueri leur dit : « Moi-möme je sais que je suis
demeur& uleere, muet et sourd et que cet homme m’a gueörl. S’'il n’avait
pas une (grande) puissance et une grande force, il n’aurait pas pu me guerir.
En effet, nous n’avons jamais entendu (dire) chez les prophetes ni A leur
&poque que (des ceuvres) comme les @uvres de cet homme aient ete accom-
plies. » Les scribes et les pharisiens dirent : « Ne tuez pas cet homme, mais
(dedaignez) les gens qui n’ont pas d’intelligence et qui ne connaissent pas la

101.
5

Trandis qu’ils parlaient ainsi, le Seigneur Jesus vint vers eUX et leur dit :

ohnımd : ΔΑΊ τ: MA: NTE: BRAP:PTA 1 DAD-dPon- : nyst: ὦ ἡ fol. 39,

τ a.

* fol. 39,
ToAa®

Ba I ee ee τ

* fol. 39,
ro b

* fol. 39,

810 LES MIRACLES DE JESUS. [204] 1

Ahncnovor τ DAR: nr: Ar: ANA: ἈἈσνγῃσυ- : APL-4TNoV- : AWFM.A
Tno- τ ONE : "NA.FAPETNe- : ἼΩ : »m,ATnoo- :: NA,TAPTr : ἢ
Ὁ τ ATAND : ARBP: AEPT TOT: ἈΦΊ: - γῇ 9, τ RN: Namen:
PEN: ANT : HamyYP : 7E.PT : PA: IT: ont: Chh: TANFT : AP
AN: AM,AnNhEC : nr: ΗἼΣ :: @Thl : BA: AAOP FIT :

ARBP:ARPT : TA: Δ 77 συ- : ηλζά, : AdA : A’rV- : A BTDIT τ. ὦ
ATN : ANANoV- : "0.0," : AhTr-U- τ Chcch τ BRAP : 179° :::

δ ΘΒ. τ ἈΔΦΊ : PC : Ἀγ συ. : Τὺ : AXPd: mm: ὦ
ΤΡ: HAN: ATIPNP : ΛΩΝ : ACT: τ: τ Ant : N
ar: PrpmMT : ΟἼ ἢ“ : AANA.NoO- : no : 77% : ζχγὰ : ID : Θσοῇ
AT : NAAan7P- : Ad Ὥσνυ- : DINDH- : Adler : AR Pav- : Ann : aA

1. ana : Aoonov-] A, C, D om.; B donne la lecon adoptee. — 1-2. A9°sm.ATnov-] C,
D om. nov-, — 2. ΘΗΝ τ NH,FAHPETNE : 7MC τ 3mArNoo-] B @nnH τ ἀΠῸ τ 7.9@n00-; C,
D ont : ΠΤ τ HERE TNoD- τ ΠῚ τ mama, - Ib. NRTRIT : NP] A Hay : nr; B
NR.TAF"L: δ NP. — 3. ATANaF] C aTraNe% sic. — A. NavyY7P] B, D συγ». — ib. Err :
777] A oent : 977; Boank : 97; C, Dank: 77; notre correction donne la lecon adoptee.
— ὃ. πηγὴ" : ΜΗ Bp7 ı work. — ib. ent] B om. — 6. post n.679.77 B add. nee. —
6-7. ana] B om. ὦ. — 7. nnanoo-] C, D Amanoo-, — 10. 1.795] D wr2 τ 779°. —
8. aAP0o] CaaP sic. — 8-9. oI3nTr7AmP] Bon snTrsznP. — 9. nt? : ΛΔ : ner]
C, DanTson τ 17: ner. — 10. φὐπῆνῃ- : ἢ ἡ, ἢ συν. B @I70-r. : 142: nANnA.nov-; C,D
οὐ ἢ νη : HANANeO- : πη γε. ἦν. : Ἰά τ HANAnoo-, — ib. post 744%. B, C, Ὁ add. pr. —
11. A£,Pov-] B, C, Dane,u. — ib. anıın] B ann sic.

« Savez-vous de qui je suis le Fils? Si vous croyiez, vous seriez sauvös de
votre peche. Mais votre pech& repose "sur votre ignorance. (Vous) qui ne
croyez pas en moi, ne comprendrez-vous pas, ὁ enfants de viperes, la
prophetie du prophete David [Dawit]) qui a dit par l’Esprit-Saint : La pierre
que les constructeurs ont rejelee, elle-meme a te (posee) au sommet de l’angle.

Cette (pierre a ete posee) de la part du Seigneur. Elle est merveilleuse pour
nos yeua',

( enfants de viperes, vous dites vous-memes (que) celui qui invective contre
son frere ne sera pas juge. Mais moi je vous dis (que) celui qui dit ἃ son frere :
« Impur », merite la gehenne?.

O0 race de serpents, vous-memes vous lavez linterieur de la coupe et la
nettoyez, alors que vous n’observez pas la Loi mosaique?. Vous prolongez la
priere dans les places (publiques) et vous trainez vos vetements, afın de piller

les orphelins et les veuves, sous le pretexte de votre priere*‘. Vous offrez la

1. Ps., cxvın, 22-23. — 2. Matth., v, 22. — 3. Matth., xxır, 25. — 4. Matth., χχπι,

[205] VINGT-CINQUIEME MIRACLE, 811

σι

σῇ ἔγ τ ολσοδγϊ - DIRT: AAHN : ἈΠ. ΉηΔνΕ :: ONATTN : ἅς ΤΠ ἢ
Φ: Am 1} : AM.ANKL : Adao : Ana: : ἈΥΤ αν. : ΘΛ ΔΊ, : EN
@-h- : TnAAPom- : NRAF : Anz 1 : AIPT =:

Ἀρφῷ: ἈΦΡῚ : Ach : Doo : Tan : ἽΠ4 θά: Anov- : any]
Ἔ τ DPI: ἂν τ Δσο- : AchT : ONUST : ΖΗ“ : Ada: AA: IN
Pr : Ah: ONVENFP? : ΔΝ Τὰ : AN: TE: PEhT: ΟἾΔ’ : σὺ

τηνε εν τ ORPARE τ σοῦ ἢ Ὁ:

10

6

DRMAP : hRU-R- : Aha : συ τ NCHFN τ A977: ME: OCATPC : ἢ
m: Dh : DAR. : APT τ @&lbhran- : AA : Aha: ὨΣ τ ah:
DAL. : APT : Nina : lb : hei: Blb : SPT : Nomen : Ph : Elbe :
AM. : ΔΆ ὯὉ : ἼΠῚ : Πὐσ) 0 : Ἀδῃ : ἀγηδλου- : ΔΑΔΆΤΉ : 27 : od

1. onnırın] B nano; C, Dont : Merk. — I, χῆσν : HNO. — Amp τ 097
er] B nd : non. : ZNAhPan : NPRI τ συ Ἵν MIET. — ας ne4.2) B, C, D ne4.s.
— 5. Φηυφῖ" : went: Ἐπάν] B mas : onysrt τ Adna; C, Ὁ anyvst : Mana.
- 7. ante ma B add. ak. — 8. acny°c] B, C, D @7n9°C sic. — 9. Φρηῦνσοι : nen,
Hiıhfan: σὺν Ἠ7 on: DAR: sp] B on.

dime de U’hysope, ἡ du cumin el (6 la nielle, (mais) vous negliges les comman-
dements du Seigneur'. Gest pourquot vous n’entreres pas dans le royaume du
Seigneur. En effet, vous n’entrerez. pas vous-memesz (ΟΠ aussi qui (se presentenl
pour) entrer, vous les empechez d’entrer dans le royaume des cieum*.

Ὁ enfants de viperes, appliquez-vous a fuire des auvres qui vous donneront
comme [γι le royaume des cieun‘. Malheur ἃ vous, scribes, prelres el ancıens
d’Israel, qui declarez vaine la loi? et niez le Christ, en etant certains de sa

venue et (en) disant de lui (par contre) : « Qui est-il? D’ou vient-il? »

6

Les Juifs lui dirent : « Si le Christ vient, nous croirons en lui. Nous
savons qu'il est fils de Πανὶ. » Le Seigneur Jesus leur dit : Si hu-meme est
fils de David, comme vous (le) dites, comment David dit-il par VEsprit-Saint:: Le
Seigneur a dit ἃ mon Seigneur : Assieds-toi a ma droite, jusqwa ce que je reduise

tes ennemis sous Vescabeau de tes pieds‘? Lorsque les Juifs entendirent de lui

4. Matth., xxıu, 23. — 2. Matth., xx, 13. — ὃ. Ce sens n’est pas indique dans
le Ler. aeth. de Dillmann. — 4. Matth., απ, 7-8. — 5. Matth., xxı, 23. 6. Ps., xxıı,

43-45.

* fol. 39,
ΕΞ 8:

* [0]. .39,
ν᾽ ἃ.

r

* fol. 39,
vorn:

812 LES MIRACLES DE JESUS. 1206]

PR: AICh :: DAN : APO- : ARU-P: : APZU- τ ΠΗΎΤ' τ 714 : 0% : ᾿σήιῃλοσνυ- :
ἘΔ τ @A,TNUNor- : Pm- PP: δὰ :

DA : ANRTTVE- : Nr: NCAFA : ΠῚ ἡ,ά,..99 : EINC : HENNIG : 19°

NTE : TAPC τ HBTNCG : NIE: ἡλῆ, DNA: NIE: Ar: Ach: ἃ

ὑδοῦ- : αι ΚΊ : @A,TId : ΠΡ : @hAT :: ΘΠ ΡΟΣ : LH : AP : NN? :
AN: AnchTt Ξ AATMLANKC gu
DDP HET : PUR : PA: Aa: : EN : APT : AYyAa : YA : Ἀ“27 :::

1. neue] Cneweue sic. — ib. nrT] B om. — ib. eTnnneoo-] C, D neTnnneoo-, — 2. on,
TnVA°o0-] Ü an,Brnuneoo-. — 3. ernc] A ernc; B, C, D donnent la lecon adoptee.
— A. nenn?) B nenn. — 5. post n9®% B, Ος Ὁ add. mE. — 6. ante anmr A add.
o;B,€C, Ὁ donnent la lecon adoptee. — 7. @grn&k — ne47] B @yener τ Fun : 2 ΠΔ.7 :
Ἀν; Οἱ DI ner: © FUN τ Fran: Tg : "TUN ΔΡῇ, τ Δόδαν : 419° : ner, D @yenet : Pun :
PH: 77: APT τ δαδαν : ἀλλ : ner.

ces paroles, il y eut “entre eux une discussion. Il ne leur fut pas possible de
lui repondre un seul mot‘.

ΜΞ

/

Ils dirent entre eux : « Est-ce que le Christ qu’on attend fera de plus
grands miracles que ceux que fait cet homme? Avec tout ceci nous n’avons
pas trouv& en lui de pech6, ni de paroles d’affeterie et de mensonge. » A
ce moment-lä, beaucoup de gens crurent. Gloire au Seigneur!

Que sa misericorde soit avec sa servante Regba-Däwit pour les siecles
des siecles! Amen.

1. Matth., xxıı, 46.

Re.

[207] VINGT-SIXIEME MIRACLE. 318

ZETAPC : UTNE : Δ“ 0 : hehe - ὨΠ Τὼ τ Πὴ 1 :- Arm: AR
ΕΖ: JAN: DRUM :
NET : A2U- : Pur : PA : IN“ : @AR : Pkt: AagAm : YAP:h

5 ἡ ζ. : ἡ"ΠᾺ : AN: DPRL τ Bu: θ΄ σοη" : Dan’7e.d : ἡ ση : ΘΠ
h« : @RIPO. :: @AN : PEN : Δα] 0. : ρῃδιὸ : Ἀγ : Οἷς αὶ : ΖΦ 171

1. AEITATE — AN : ou] B TA°c τ 7 4 = Rn EP: naerT : Hann : NR : θυ:
3:79; Ος D 525 (Ὁ xo%) Τ᾿ 9 0: : ΔῊ.) : (D angranz 1) over τ n PAD: ἩΠΠ ἢ - 7
MA: ΠΠΡῚ : Hrn: NEL: TAN: DBUA. — 3, nent - 290: — Adam : MA τ ner) B
NENT- : 320. - PYA τ 7 ὯΔ} τ ner, ÜnanT τ Ἀ2 0: : Pur: 70a: ὙΠῸ : Un: ZrAN. τ δόλον : 4A
g° τσ; Dnant τ 320. Fun τ 75 τ ὙἸΔ 3 AT δόλον αλλ 95 Herr. — 6. ῥηδὺ] C
nap. — ib. on, erce] B, D n.eree..

VINGT-SIXIEME MIRACLE

LEXPULSION DES SAUTERELLES DE LA GALILEE ET DE LA JUDEE
ET LA QUESTION DU SABBAT.

1. Pendant quatre ans et demi, la Galilde et la Judee sönt ravag6es par les sauterelles. —
9, Les Juils chargent Nicodeme d’aller demander ἃ Jesus la cessation du fleau. —
3. Nicodeme fait la dmarche. — A. Jesus lui dit que cette calamite est due ἃ l’endur-
cissement des Israslites. — 5. Neanmoins, il les delivrera, mais ce sera le jour du
sabbat. — 6. Il expose a Nicodeme la question du sabbat. — 7. Nicod@me est
&merveill& de la sagesse de Jesus. — 8. Jesus est transfigurd et entourd d’une nude
lumineuse. A un ange qui descend du ciel pour lui demander ses ordres, il enjoint
d’ecarter le fleau, le jour du sabbat. — 9. A Nicodeme &pouvante de ce qu’il vient de
voir il döclare que le spectacle sera bien plus effrayant, lorsqu'il viendra juger les
vivants et les morts. — 10. Il le charge de pröcher aux Juifs la penitence. — 11. Con-
version de nombreux Israclites. — 12. Nicodeme voit, de ses propres yeux, l’ange
ecarter le fleau.

Vingt-sixieme miracle que fit Notre-Seigneur Jesus-Christ par une expulsion
de sauterelles du territoire de la Galilee 'Galilä] et de la Judee [Yehoudä].
Que la benedietion de sa gräce soit avee son serviteur Walda-Wähed pour

les sieeles des siecles! Amen.
l

Les gens de la Galilee et du territoire de la Judee avaient continue,

(pendant) quatre ans et lemi, de semer et de peiner. Lorsqu’on approchait

ὌΝ, δ»... νον Ὁ

* fol. 40,

τ δ:

* fol. 40,

814 LES MIRACLES DE JESUS. [208]

“ τὸ ONAFT : NY Ἔ : σοχ ἃ : Ada: ANA: ΗἼ: : UIC : 9" Ἴ50, : ΟΡ, Ἵ τ ἢ
1 1 :: 451: : NN : APP : Ἠδάιλννδν : DATPNOST τ UN : AA: 0726:
ἄν τ "ἢ τ AUTE :::

2
Οὐ! : ΓΤ ἀλσο : ὃ συ" : DmyL$ : Ya’ : FINH- : PP: ANarA :

DA: ΠΠ ΘΖ ἼΠΡσυ- : ARE : oA : Nah, τ NE: Ar: oh : NAH 5

N: DAR: AM. ANhC = hodn : an: ΟἿΑ : PATT : A9°Er : NFT :
9" 15}. : 70: 777 ὦ β,ἢ,ἢρσυ- : χη 4“"ἢ : ARBTNYN : Amt, : BIN
(: : uno : 704 : ΔΊ λή, : HAFNA : 95} : Δ“ ἼΔΕ : 49-0: AdAU- ::
ων : Δα ΡῬΉ ἢ : ὙδΔῃ : ὭΦ'Υ τ ἀν : θυ" : ἈΥΤ' : ΠΥ ΤὮ : Ad
a: can: Oh: Θὐΐῆν : ἣσν : ΟἽ. : ἈΦ δὴ : ΠΥ Τ' : σοι». }" ::

1. Ada: ann: NE τ UIC τ 2 130,1 ΘΒ τ 1.51 B 9°7an τ on: ann: ent: urc; C,D
Ada: ANA: Eh τ ΟἽ τ PS NN. — 2. @PE τ NN: HPLRP : ANZnA] B, C, D ap
TE : NNFoo- : (D NN” 1) ΠΑ : APEBP : MNEmA. — Ib. aun] B, C, Damm. — 3. on
Ts nvrc] Bor : WA: ΟἽ τ @n09#7; C, D ar : HA: aUrc. — 5. men] B nenaz. —
6. root : ak : EeNAJA Aavan τ αν: : enAY7; B nova : enA : ank; DAroan : τ nc
nn: enA; Ü donne la lecon adoptee. — 7. γλ Ὁ] D rar7r. — 9. 1288.70] B om. a. —
ib. ΔῊ] B om. — 10. post ww B add. ine.

de la moisson ', les sauterelles (la) mangeaient et ne laissaient rien. * C’est
pourquoi il vint sur les gens de cette contree une (grande) calamite et une
grande pauvrete. Moururent beaucoup d’enfants d’Israöl et d’autres gens qui
habitaient dans (ces) contrees.
2

Lorsque quatre ans et demi furent &coules, les enfants d’Israöl se r&u-
nirent et dirent entre eux : « Οὐ est l’homme qui dit: « Je suis le Christ, le
Fils du Seigneur? » Si done lui-m&me peut &carter de nous cette calamite,
allons le chercher. » Nicodeme [Nigodimos] leur dit : I! n'est possible ἃ personne
de faire (des euvres) semblables auc euvres de cet homme. Mais la droite du Sei-
gneur (est) posce sur lui?. 115. dirent ἃ Nieodeme : « Nous te demandons, de
gräce’, va le (trouver), toi seul, car il est ton ami, et demande-lui d’ecarter
de nous ce fleau. »

1. Ce sens n'est pas indique dans le Lex. aeth. de Dillmann. — 2. Jean, nı, 2. —3. [οἱ
NnP-7, nous (en prions), peut &tre considere comme 16 pluriel (premiere personne) de la
formule de pulitesse nP-07, 76 (Üen) prie.

4
&

10

[209] VINGT-SIXIEME MIRACEE, 815

2
>

DL: ZRAPO: “ἢ : AM: AR: Dee τ AP: ἼΣ τ hy: Ah
"Ten: AAN : AMLANKL : σοξλῇ : ONT : ἀλη : HAFT: Or :
FIN: IRA: ΔΆ Ἤν = ONE: ZUN: @m9%- τ @AFNM : Hanf
ho: Add: Mhrlan τ σον τ @&Alz : ΤιΡΥ Δ τ ἀν Πἢ : Omar: Π 12 :
mt: a9: Ale : Tanzen? : NT : Θῃσοδρινη: 7" : HATNA τ ἈΦΖ =

A

DL: AM.A: Ar: ἀσοῇ : γῇ ἐν. : bp : ANA : APINLaD- :
AN : ΑΖΗ Δι πῃ συ. : yr - AnT :: ANEPF: UN: 4. θ᾽ ἢ- : ὴ 1.9.
go: DT: ANNE : ἣσν : 711 : “ἢ 9 Δ τ ΣΟΙ τ AA: ΠΥ : ἨῚ
ἀν 1: @YNE : ΤΛΗΊΨ : nao : 0. . :::

1. 784.70] B #.84.1°0 sic primitivement. — 1b. 1#] B ra». — ib. “μΕ] B many. —
3. TAN: O3: ΔΊ νην. 1 B Sen : ann : ara. — ib. αὐ 71: τ zun] Bomr: : o
Tr: ἀξ. — A. Ada] B Ada. — ib. ΠΩ τ warn] C om. — ib. wenn] B ern. —
5. oma] D warn. — ib. un ma] B ın.ena. — 6. nma] Bra. — ib. non] B
Ada. — ib. RPnaeo-] B Rn τ ὙΠ συ. C, D nrarazen-. — 7. Anann2oo] Β ἈΠ
T: Anfnfoo; (ς᾽ D ro : κι ἀπῆν... — ib. ren] D χάρι. — ib. post natronnoo- B
add. aesen.. — 8. oA τ In] B om. — ib. Ζ 1 5.1] B de seconde main (en sur-
charge); primitivement il y avait pnronn.

3

Nicodeme alla (trouver) le Seigneur Jesus et lui dit : « Maitre bon, moi-meme
Je sais " que tu es venu de la part du Seigneur dans le monde‘. Tu es lasagesse et
la puissance du Seigneur. Cette famine, (cette) colere et (ces) sauterelles qui
sont venues sur nous sont venues ἃ cause de toi. (Mais) maintenant sois οἱό-
ment envers ton peuple et retiens la verge de la colere (loin) de nous, car
nous sommes tourmentes par la mort et par un chätiment que nous ne pou-
vons (plus) supporter. »

A
Le Seigneur Jesus lui dit : « Si les enfants d’Israel s’etaient repentis de
leurs @uvres mauvaises, ce malheur ne les aurait pas atteints. Combien de
fois jai voulu les reunir sous mes commandements, comme la poule reunit ses
poussins sous ses ailes! (Mais) ils ont refuse* d’entrer (sous) mes commande-
ments. »

1. Jean, ıı1, 2. — 2. Matth., xxııı, 37.

PATR. OR. — T. XVII. — Ε΄ 4.

* fol. 40,
ΤΟΣ ἢ:

7 fol. 40,

816 LES MIRACLES DE JESUS. [210]

ΡΠ,» : BEP: ART: ΗΠ Δά, ε AAMAR : Dep: any: AI ::

DENN : AM: AP: APR: AO : Ar: ἈΤΏΩ τ NhhAnz = OR

"501.20, Mr: χη PN: TAN. : TTOC : AP: CE DR: ANA: Ara: ἢ
“ar τ INT: An: AN: a0 : β,Ἴ σορ 4 τ AgPENan- ::

6

DRIN : χρη “Νὴ : AATMA : δι ἢ : βαλε: : ΟΠ : “0 : NdAt : ὃ
ΔΎΘΊ :: ὦ ΡΠ» : AA: Ara: ABIT: αν τ ΔΔιἢ - A: 66., 0,
Ai: Arche τ Ten: NAT : NINO: Tao: Dre: Rn:
h&@- : AmPT : AHILAR :::

DRAN : AM: Ar: Ad: AMA: Oh: ΔΑΎΠΤ : DAR: AA

1. 4.0.1] B 479°. — ib. ΜΗ ἌΡ] B om. n. — 2. An: nn] B om. — ἰδ. n7] Ος Dom.
— ib, post. nına B add. ne. — 3. np] C om. — ἄς NAT τ A7NT : Arm : AN : var] B
ARM τ AN : 00a τ NAT : a7. — 5. 7P8.n] Com. — ib. ann] Bom.;C, D nme.
— ib. nen] B, C, Dom. — ib. gen] B om. — 6. aan : nam] B om. aan; C,D ran :
ann. — ib. enenr] B erean; C om. γε; D met 7 en surcharge. — 7. hf : an: ἢ
ὑδΊ" τ ἃ ὙΠῚ: : 00a] B noaT : AN τ ἀρ: τ how : An; Dom. 7a:n. — Ib. Foo] Οἱ Tova-r..
— ib. post aenme B, C,D add. 788.100. — 8. he] D ara. — ib. PnmnP] B om. —
9. aonk]C om.

Nicodeme lui dit : « Pardonne (les fautes) passdes, ὃ mon Seigneur, et

detourne ta colere de nous. » Le Seigneur Jesus dit ἃ Nicodeme : « Oui, moi-

* fol. a0, me&me je ferai ce que tu me demandes. » Nicodeme lui dit : « * Quand (le) feras-

“= tu, öMaitre bon? » Le Seigneur Jesus lui dit : « Le jour du sabbat, j'ordonnerai
A ceite colere de se detourner de vous. »
6

Nicodeme dit au Seigneur Jesus > « Convient-il quune @uvre sort faite le

jour du sabbat'? » Le Seiyneur Jesus dit ἃ Nicodeme : « Juge toi-meme, de gräce.

Vaut-il mieue qu’une äme soit sauvee le jour du sabbat ou quelle meure?? »

(Nieodeme) lui dit: « Il vaut mieux etre sauv& que mourir, ὁ mon Seigneur. »

Le Seigneur Jesus Τὰ} dit? : « Le Fils de !’homme est le maitre du sabbat ἡ.
I

1. Marc, ı1, 24. — 2. Mare, πὶ, 4. — 3. La conjonction Ana introduit ici le discours

direct, — 4. Mare, τι, 2

)
4.
N

ὃ

ὃ,

[211] VINGT-SIXIEME MIRACLE. 817

A: σοι θῶ" : Dm-hl: : PP : Ada: N3NT : BNC : NE.PR : ΠΑΊ : Δ 7
NT: χη "ἢ - Ana: ἡ γρῃ, ἡ τ NAFT τ ἡΠΆ : 14.4.21: τ OAn: ἡ ΠᾺ :
NATFT : AINT :: Ann : Δ. : AAN: haohpa-f: ME: σοη ιν" : Π ἢ“, :
"ONPP-C : neo : PRATER: 7EAT - NAT : A3NT ::: AFAPCH: ἃ
724.70: AN: ἈΠ : ARAPN τ DR: Tan: APP τ ΗΠ, :
FIT: PIAT : T0PT: @mL : mgyart: ὐγδι " τ PA: 76; 1 :
Οἷα : DIR: ΠΤ : TANTE : ΔΡΔΡ τς ἈΡῚ 2ΎΗΩΡ : AIAHR : ANA:
Ir” : DRTPHR τ Ah: : RAHBA ::

7

ann: 9" ὦ : χήν “ὐὴ : NFL : TIL: APAM.AY : ἈγΏΖ : @hAR : 14
fh: ἈΉΠ : μηδ : An: 71%: ΔΊΙ : δῆ, : neo : 774 : ΩΡ κὝ αἰ Π : ἢ

1. ent : Ada: Arnd) B rn: A000 - Ve: rer: ward τ rn. — ib. end τ MAP
2: nöAr =: A7nT] C om. — 2. γχ4.8.45}} D 4" est en surcharge. — ib. Ana] B om. —
ib. ann] B om. — 3. awAe : Han τ Roovinem-n] Bawmae τ ὙΠ. - A. φῇ ΡΠ] A om.
n; B, C, Ὁ donnent la lecon adoptee. — ib. naar : an] A om.; B, C, D donnent la
lecon adoptee. — ib. Ἀ, 9561 B, C, D n.tnw°cH sie. — 5. »yBs.1n] C, Dom. pn. —
6. 17n9-:7] B, C, Ὁ asnı7. — 7. a»Ar] B om. — 8. Nna.E] B om. — 9. won: am —
RHNn7] B won : 19a τ NTrT : γἹΖ τ RPRMR τ npOn τ er. — ib. HH mn7] B, C,
D ann τ nF. — ib. ῃγα:.1 B nam. — 10. on,znn] B, C, D on, an-.

Il a pouvoir sur le sabbat. (Il peut) faire ce qu'il veut le jour du sabbat. O
Nicodeme, le sabbat a ete erece pour Uhomme et non pas Uhomme pour le sabbat'.
Le Fils de l’homme a le pouvoir, au ciel “et sur la terre, de sauver beau-
coup d’ämes, le jour du sabbat. Ne sais-tu pas, ὃ Nicodeme, (que), lorsque ai
ordonn& au prophete Elie "’Elyäs] de s’öchapper de devant la reine Jezabel
(’Elzabel], tueuse de prophetes, il est all& (pendant) quarante jours et quarante
nuits avec leurs sabbats, sans (commettre) de faute a cause de son obeissance
ἃ ma parole? Je l’ai sauv& de la main du roi Achab |'Ak’ab] et de la main
de sa femme Jezabel. »

1

Lorsque Nicodeme entendit ces paroles de Notre-Seigneur, il fut etonne. Il
songea en lui-möme, en disant : « Les paroles de cet homme ne (sont) pas
comme les paroles des autres. Il ne parle pas selon le langage (d’un homme)

1. Marc, τι, 27.

T fol. πὸ,

* fol. 40,
γ ὃς

818 LES MIRACLES DE JESUS. [212] 3

m : ἼΠῃ : DAL: Nayao: : Ada: A777: oT : Aha: Δι [ἢ : ya

Ἢ: APhao : FAR : APATINATT : PRAT : EA : NETICPEP : NrI 1

Do Dahme Th: ARD τ AR: χρη νὴ τ DEN» τ ΔΎ τ Ad
A: ὑφ: « ont: Anh :

ὃ

(ΟἿ ΑΝ : ETTIC : ἀὍῬ “"ἢ : 9" ἃ : AMA: Διθ(ἢ : WERE: ΠΥ :
72: APNCYT τ OAB : σφ ηΔ Ὁ 3 οὐ ἢ : CHR: αν : NEVT : DPRA ::
DbmAAhN: WER: APPRMT : a8: λυ τ θῇ ΔΡ τ ANA.RTTA
Pi: Am: ANhtu- τ ANBANP : ΔΙΓᾺ : PRC: σοΏΨ : AI : ANA,PT
PLP : NET: Οὐ ΘΓ τ ἈΚ Ὦ : FPC: DAR: AM,AnNdhl : PAIR : 9°

1. oae]B,.C, Dane. — ib. nasaoı:] A, B, C, D 1%; notre correetion donne la
lecon adoptee. — ib. An : neyy — ἔπ συ} B om. — 2. HnY’nav] B anno. — ib. ToAL
— N7®3] B roAe ν᾽ τ AFHTNHTT : ΦΡΙΠ : ὦ ΡΥ T7TAT : NEICEI? : @AS.T τ AAN. —
ib. ῃΒσγ 1: 095] C, D Tap9°. — A. ont : Ann] B nann. — 5. ΦΆΤΙΝ : ETTIC — HPNCY
7: 048 : Pan%T] Bonım: ῥῶ : 785.10 τ ΔΊ Enfon τ ΠΟῪ : 72. = Nov : NCY7 :
0mß τ PanN%T;C, Daonım :gopPn : zB. τ AH: HAPaNn τ ΠΟ : 13. τ ART τ HP:
Θά ιν (D 4.84.8 :) ἈΦ ΠΟΥ τ OHR τ 95 5.1. — 6. mpe2] B, C, Dom. o. — ὃ. n7%.]
B a7eu. — 9. Amanac] Β' ΗΝ τ ἄτα. ᾿

ἃρό de trente ans. » En effet, alors le Seiyneur Jesus avait trente ans, depuis
qu’il ötait πό de Notre-Dame la Sainte Vierge Marie, deux (fois vierge) : en corps
(et en esprit).

* fol. 41, Le "Seigneur Jesus sut ce que pensait Nicodeme. I lui dit : « Pourquoi

I a. er
penses-tu le scandale dans ton ceur'? »

Tandis que Nicodeme parlait avec le Seigneur Jesus, la lunıiere du visage
(de Jesus) depassa (en intensite) sept foıs la lumiere du soleil. En outre,

(Nicodeme) vit une nude lumineuse (qui) entourait (Jesus).

Un ange descendit de la nude, se prosterna devant (Jesus) et lui dit : «Ὁ
(toi)* qui n’es pas change, (en descendant) du tröne de ta gloire, ὁ (toi) qui
fais de toute la terre l’escabeau de tes pieds, ὁ (toi) que les cieux et la terre
ne contiennent pas, ὁ Seigneur bien-aime, Fils du Seigneur &ternel, que

1. Matth., ıx, 4. — 2. Dans tous les vocatils qui suivent il ya en ethiopien la

troisieme personne du singulier.

[218] VINGT-SIXIEME MIRACLE. 819

a RN, τ AMNE τ Rr τ Δ ἼΠἋ τ Ara: Am san: en,
PEN: συ ῆς APR EA: RP RL: PR: ΠΟΔΊ τ ANA τ:

Ὁ

Dh : 324: χη “Νὴ τ ΠΤ : ἈΖἪ τ ECT: ORT 1.8 DARAN: EC
ΨῈ : ch$R τἀ χυ- : @EOR. τ NEN. τ DRlbhr τ AM: Are: PYhr:7
ach τ 2228," Ph: ΩΤ : ὅσοῤιλνῃ : 2.2.00 : Uno: EC7T : her: T
INC: ham: ριον τ DAR τ had: hop : ΠδΠ ΠΝ: : ondNnht : u“
froo- : σοΛ 1:0. τ E00 τ hp PT: Dany Alan : Π 0.1.1: : ΔΊ" : &h@-
Ἴ τ Πῦρ, : IN. : @chBR : Ar :: DZ : NnE : χα Μὴ : ah: ὦΠ Ὁ : ὦ
en: Ay : NN: AAN: ANA : ΤΙ Δ

10

Diner : AM.A : Δι. ἠ“ἢ : AANC : Ἀχδη “δὴ : Ad: ἅς Δ : Tr:
EN: εὐ : συ 1} 1 : he7pT τ HA.T@AR : AIR: ΟἸσν ἢ : PN:

1. ger] A, C ger; B, D donnent la lecon adoptee. — 1b. An : nina] B om. —
ib. Aamın] B inc : nme. — 2. 99” e2] B γ,Μ9 57. 9562. — 8-. mc9k] B om. — A. 9°
77] B om. 'r. — 5. an°rt] B una. — id. uno] B, C,D om. — 6-7. wneoo-] B
en surcharge. — 8. 4.61 Bom. — ib. omkr] B, Ος Ὁ Φαιῷν. — ). 1°17A7] B, C TwYaz.
— 11. enn] C om.

m’ordonnes-tu de faire? » Le Seigneur Jesus lui dit : « Je t'ordonne de
detourner la verge de colere du territoire de la Galilee et du territoire
de la Judee, le jour du sabbat. »

δ)

Lorsque Nicodeme vit ceci, la peur et l’Epouvante le saisirent. Par suite

de lintensit6 de sa peur, ses dents grincerent et ses genoux tremblerent.
Le Seigneur Jesus lui dit : « Qu’as-tu vu (de si ellrayant), ὃ * Nicodeme, au sujet
d’un ange, pour etre effray& d’une telle peur? Comment feras-tu, lorsque le
Fils de !’homme viendra, dans sa gloire et dans la gloire de tous ses anges,
juger les vivants et les morts? En effet, ce jour-lä il y aura de grands pleurs
et des grincements de dents'. » Mlors Nicodeme versa de grands pleurs et dit:

« Je erois en toi, Dieu d’Israel. Sois clöment envers moi. »
10

Le Seigneur Jesus lui dit: « Sache, ὁ Nicodeme, que personne ne peut entrer

dans le royaume des ciewxc qui ne soit ne de l’eau et del’E ;prit-Saint ®. Maintenant

1. Matth., vun, 12. — 2. Jean, ın, 5.

* fol. 41,
το Ὁ.

* fol. 41,

+ fol.
vo;

4l,
8.

* fol. 41,

820 LES MIRACLES DE JESUS. [214]

D&AlbZ τ τ AN: BP: Ἀδδιλνδι : DflNeoo- : Δ“ 4. : AAMN : Add :
“ἸΆΠ.- τ ἈΠ ρἸυνὮσυ- : (συ. : RING : ah 9: AAPC τ A2BSPN : Al
m: ἀῇβ,Ἠ-ἢ τ Art: ἀπ, τ DAN:

11

DAL: IPAPOE ἢ τ BP: ANA τ ΘΠ 95 σο- : yo : σῃἽ ἢ 2.110» :
ARM: AP: DAY τ NN τ Ἀϑοχ ραν. : NAR.u- :::

12

ΠῚ : σον : γῃη : APANA : AA: DRUA : ΠΔΊ : ΔΎΠΊ: :::
DCHP :7PEPN τ ABaov- : AABU-R: : NAdRFTU- : συλ ἢ : ἈΠ" ἼΔΩ :
UCHP- : Φή συ. : ἈΝ τ RAM: ἈΠ. ἢ : AP: Do: PhT-Fov- : ΔΆ
T: NANnT40- : ONAASPUV- ::

Net : 290. : PUA- : gend: IN : TNE : σηγ 095 : ὠϑφηὴδ : ἈΠΟ : ὦ
ΔΊ" : ιθἽ : AYyAm : YAg® : AUT ::

1. ac: N τ ep: ANA: ΘΠ ἢ" συ. B mc : MNeov- : ἢ ρ4.4» ı ANzhA τ: anne, —
16. pm: χη] Β Μη 4.7 : naR- : ornAam. 8. Δ.11 Β, Com. --- ἰδ. 232.JB, C, Ὁ Ζ6:Ἀ.
— A. Wie] B om. — 5. ΠΗ") : ἌΞΌΣΙΡσο. ; Nn8,0] Β ἬΝ" 20 τ A9Pyran- : NnePu; D an
U: ΠΗ 5 τ AIPZUPaD-, — 6. NA: @e0#4] B ρου τ ΦΊΔΙ. — 7. A,Pov-] B wann, —
ὃ. #400] B 237, — ib. nm : nen] B Ann τ np: nenen; C, DA ma7 : nPin :
ἸσῆΡῆ. — 10. nant : 29% — ne77] B nenT : AIUEPIN τ PNA: HT; (ὐ Ἱυλ' : Κη 2 -
ΔΉ τ ἀν PO τ ἩσΠ ἢ τ PON = 95 Πὰ τ ML « UN: FAN: AND : 29° τ 107, Dojyn - ὦ 90
he: τ AHTNAT τ AP: Ἠση ἢ : PUN : JonA: 77.297 : PT: AHA: αὐλὴ: po,

done va (trouver) les enfants d’Israel et dis-leur : « O epais de cur, jus-
qu’a quand vous supporterai-je Ὁ Expose-leur de faire penitence. Sache, ὃ
Nicodeme, que je t'ai fait mon aide et mon predicateur. »

1

Nicodeme alla (trouver) les enfants d’Israel et leur raconta tous les pro-
diges du Seigneur Jesus. Beaucoup ἡ d’entre eux erurent par son intermeödiaire.

12

Le fleau des sauterelles fut &cart& des gens de Galilee et de Judee, le jour
du sabbat. Nieodeme, prince des Juifs, vit de ses yeux l’ange du Seigneur —
qu'il avait vu auparavant, alors que le Seigneur Jesus lui donnait des ordres
— £carter les sauterelles avec ses ailes et avec ses mains.

(Que la benediction de sa gräce soit avec son serviteur Gabra-Märyäm et
avec sa servante Walata-Heywat pour les siecles des siecles! Amen.

or

10

[215] VINGT-SEPTIEME MIRACLE. 321

ZI YNE : NINA: ἈΠ}. Ὁ : Dame5y7 τ νι “ἢ τ Πα πὰ : NMRQ : Ad
Ο»ῬΑΎ - ΠΥ : Arnd ::

Mehr : 220: : EUR : dA: 1η4. : NO] τ A: on: ὁθ τ ἂν
Em: : Aydam : YA9° τ ἈΦ“ΔΎ Ὁ

@VAm. : Nr: ἈΦ ΉΏΔΊ : NRZ: ANPAY : Ἀδἢ : A.NVA : ANA: ᾿,
Ark: UIC : θ.4}ν. : ἈΦ ΑΎΦΑΆ : ham: ARE : ENT : Oh Dani: N
nA: δ »ΔΎ : AN: Ama: AP: DRMAP : δὰ τ EC: δον : A,
All. : ἀπ ἢ : "non : “ιθ συ. : AREP : ANA τ TAT: AMA ΣῈ

1. Kane — MT: Rand) B #Rtn7°s0 τ ΔΊ Ἵ}].}ι7 © np: EHEN τ NRZ τ ἈΠΦΑΠ :
NR: κα παῖς ; Ος D Koä : In9°au- : ΔΆ 1.7.) - ΘᾺ ΔῊ : Dan 9-47 : PN τ ἡσθῇ τ NINA:
ῃ2 502 τ ἈΠ» τ NAT: AND. — 3, ηΖ1}1: 290: — ner] Β ΠΑ τ pr: 2 ΠΛ = Adam :
ang® τ nor; (Οἱ "ION : ὠϑο 4 τ FON τ 25 Δ τ TE: ἹὉ : PA: δόλον : Ag: ner, ἢ Un:
Κη Φ Ὲ : Pur: aa: 727: SR: Adam: ange: ner. — 17. RM: nr] C, Dr mn, :
np: πα βῆ. — 7-8. ἈΠ ΜΠ έν : ron] B ron: ἈΠ νην. — S.nn] Bann; C, D
ἊἌ“Η Ἶι.

VINGT-SEPTIEME MIRACLE

LES LIONS D’ASCALON

1. Les habitants de la region d’Ascalon viennent supplier Jesus de les delivrer des

incursions de nombreux lions. — 2. Jesus leur promet de les exaucer. — 3. Nathanaöl
communique aux lions l’ordre de Jesus. ἡ. Les lions se prosternent devant Natha-
naöl et lui obeissent. — 5. Les gens d’Ascalon sont affermis dans la foi.

Vingt-septiöme prodige que fit Notre-Seigneur et Notre-Sauveur Jesus-Christ
€ Ὁ b
sur le territoire d’Ascalon |’Asqalan] au sujet de lions.

Que la benedietion de sa gräce 5010 avec son serviteur Zawga-Mika’el et sa

femme 'Eda-Heywat pour les sieeles des siecles! Amen.
Ι

Il y avait beaucoup de lions dans le territoire d’Ascalon, au point que les
gens de cette contree ne pouvaient pas sortir de la porte de leur maison
apres le coucher du soleil. Les gens d’Ascalon allerent (trouver) le Seigneur
Jesus et lui dirent : « O Maitre bon, le Seigneur ta envoye, “afın de sauver

les enfants d’Israel. Sois element envers nous, ὁ Seigneur, malgre notre

* fol.
yo

41,

b.

a EEE
5 m

822 LES MIRACLES DE JESUS, [216]

ATMA: A.RADTS : DAE-F-a- ; AAN: AST τ NAMAT- τ Ἤν, 7 -: GA
PC: ao : BAPO- : Tann : “Δ τ:

2

(0 ,11,λρσυ- : ἈΠ Ὦ τ AN: Ad : ον Κις : Αῤῥλοῃσυ- : NAFT : Ah
TNP-PInoo- ; "Ne: DPhlkz : Faopım- : υἹζῃσυ- : Dh. : AN: ἢ
ἦν: : AST : DNAPm- : AATNAT : Adam : ANA: δι ἠ-ἢ : DAR: An, 5
ANdE τ hPa τ EfAnoo- : ΚΑ 1" : ἃς ΤΠ 4. τ OT: ΗΠ: τ ΟἽΩ τ OA,
FM: φο τ NUN : DNEI : ΘΠ" : he7,Pov- : Famßm- : NA: A
NPAT: τ 1 : UNEan- ::: -

2)
9

DAL: ἈἌϑηλιρου. : EnAh, : πὴ συ- : ἤτον δ :APPT:NMAA Dil: |
AN: βρη ἜΝ: τ ἈΦ ΏΔΊ : DR.N,Nro0- : Nnao : ἌΠΠΗσν- : AA: AP 10

1. neAor7] B, 6, το. nr. - ib. ante @NEp.ao- D add. now ἢ “Ἰσυ.ἢ- (en surcharge).
— 1ὁ. φΦαλ95 1 Β. €. Donwe sic 2. nw]B om. — 3. ΤΉ ΔΚ] B, C, Ὁ Twyan- sic.
— 4. vaenav-] B, C, D or - VICHeEn-, — ib. @m4.]C wa. — 5, ἈΠ συ} B om. — ib. oa
FE ἈΠ ΠΝ : ραν] C, D mae : Han: hovpar. — 7.8. AnPA7] D ἈΠ 4» ἢ», 3
Wov- : ann] B ΣΆ )οχιρσυ.; C, Dom. Rn9°zVoo-, — 10. N : eroNn. : ἈΦΏ1.] C, D rn :
ATNMIT τ ETINn.. — ib, annoo-] B,C, D ann. — id. ἌΜΗΝ τ nn] B om. nenn.

indignit@ et chasse les lions qui ravagent notre pays. Nous savons qu'ils
ecouteront ton ordre et ta parole. »

>

Le Seigneur Jesus leur dit! : « Je serai elöment envers vous au sujet de
votre supplication A mon egard. Maintenant done retournez A votre pays,
allez ἃ (l’endroit) oü les lions se rEunissent et dites aux lions : « Le Seigneur
Jesus, Fils du Seigneur vivant, vous dit : « O lions, ne demeurez pas dans
«cette contree et ne ravagez rien qui s’y trouve. » Ayant entendu ceci, les
gens d’Ascalon retournerent ἃ leur pays.

3

Un homme, appele Nathanael (Nätnä’el], de Cana [δηὰ) de Galilee (Galilä),
s’en alla (loin) d’eux. Il alla a (l’endroit) ou les lions se reunissaient et leur
dit ce que le Seigneur Jesus leur avait ordonne. Lorsque Nathanael leur eut

l. La conjonetion Arav introduit ici le discours direct.

VINGT-SEPTIEME MIRACLE. 823

AN : γ1σὉ- : FTTRA τ ΠΤ τ ΤΠ: : ἥθου: : td τ ἈΦΏΔΊ : AA: A

Alov- : RAP τ ἡ ΕὩὦ : Ach : APUr : Dr λσυ- : (0 0,Π, Δ" στ τ hi: ἢ

10

9" : HI: : UNE: @ATNh: : AAN : Nnao : ἈΠ αν" : AM. : Ar
N: 4. Pur : AYAY° : Aa : Dh : A.PNAANor- : ἡςθ συ- ::

ή

Apr: Chhov- : Hank : Arnd : Ad: 011% : ASTTRA : Ale :
Dh: : Eh ACAA,U τ AHA : neh Dan: ἈΦΉΔΊ : Ἀ95 ΡΙΆΊΙ : ΟἽ
( : ἀξ». -:::

ὃ

Dan: CAR: Ana: ἈΦ ΔΎ : NIT: συγ ς : 37% : YET-Fo0- τ DIA
2: Mh: ἈΠ νην :::

NH : .͵9υ: : PUR : PA: γη4- : DAR : Pn& : and : --- AKA
am: δ : AOIT 1:

1.17] B nr τ 714. — 2. rAP*] C FAR sic. — 3. RMn τ nfin] Ο ἈΠ Ν Arad:
nenn; D om. nenn, — A. n.enannoo] B n,enAnnon-. — 5. ner] B, C, Ὁ onerr. —
6. an : 3] B ξῳ ἈΠ. — Ib. Ann : nenn] B anmıınz. — ὃ. Chr] C ἀφ50-. — 10.nenT :
λ5υ: — Ἀσ 101} B nzea : ἀρὴν : Born AWAY τ ho, Ü PION - Οὐ 4 1 Pur 2 JOAN:
sun: ran. : Nano sic; D "IUn : @9°inerk τ FUN : genn : RP: AP: Δόδου 2 N 3 HT.

expose ceci, “de nombreux (et) d’innombrables lions se r&unirent aupres de
lui. Quant ἃ lui, il ötendit la main, les admonesta et leur dit : « Allez-vous-
en de cette contree et n’(y) entrez (plus) desormais, comme vous (1) a
ordonne le Seigneur Jesus, le Redempteur du monde. En effet, lui-meme ne

vous refusera pas votre nourriture. »

A

Les lions inelinerent leur tete ensemble et se prosternerent (devamt)
Nathanael. En οἴου, il &tait l’un des disciples du Seigneur Jesus. Les lions s’en

allerent de cette contr6e aussitöt.

9

Lorsque les gens d’Ascalon vırent ce prodige, leur foi fut affermie. Ils
considererent la gloire du Seigneur.
Que-la benedietion de sa gräce soit avec son serviteur Walda-Wähed et

(avec) sa femme... pour les siecles des siecles! Amen.

* fol. 42,
10:

* fol. 42,
22

894 LES MIRACLES DE JESUS. [218]
ἈΠΡῚ ἈΦ τ Hnoo : "2 ὅσο. : δ ἢ : AL: CHEN: ATIDEhPCEPT :
NAPEen :::

Ἢ NVA: PherE τ PchaA : Ahaok : σοῦ αν" : 3A : Δόλον : Yag° :
= Ἀ“ 27 τ

1

* fol, 42, "DAN: de: ἈΠ Ὦ τ λιθίνῃ - Asch : ANTI-NAOD- : Δ λυ τῶ ρ,ῃ, Ὁ
Ne : ᾿γηαν.: AP: CHAT: AMANKE :: @ANev- : ANTSNcH- : av’y?]

1. RETRI°C — nn.ger] B TRc : now : ὙΦ Ί σου. 2 AMRT τ HP SNCHEN : NIDEhPEPT :

nn.gen; Ος ἢ πὰ : (D #05) Του τ ΔΆ ΗΑ τ DAJrAnT : (ον ΟΣ τ HP ES Ἡσῆ ἢ τ In
m: Τ4Ἴσοι ε NDRAPCET : NnFER. --- 3. ΠΡΊΌΝ 2: 25 2Ὲ — herr] B ΠἼΩΗ : Pi: PNNPP :
Eh DREI ENTNE τον, AND 3 ἀλ)5 nr; Ü UN τ DIE 3 FUN 3 95 Πὴ τ ML 2 SUN:
FAR = AU 2 99°: Herr; D Un τ DHL τ ANA ὁ PO = NEHRN 3 FUN « gen: Ἴ}.
PT: AT E δόλον 3 AI Ἀσιυ, - ὅς ἈΔΗ Ἢ 2 Hrn] B ΔΗ 2 AP: nen2n;C, Damm :
Ἀν τ σῆ TE

VINGT-HUITIEME MIRACLE
DISCOURS ESCHATOLOGIQUE DE JESUS A JERICHO

1. Les apötres sont la lumiere du monde et le sel de la terre. — 2. Discours eschatolo-
gique de Jesus ἃ Pierre. — 3. Pierre demande ἃ Jesus oü les apölres, qui se trouvent
dans le desert, iront passer la nuit. — 4. Jesus ordonne ἃ Pierre de se rendre ἃ Jeru-
salem. — 5. Pierre et les apötres arrivent instantanement ἃ Jerusalem. — 6. Ils ren-
contrent Gamaliel qui les introduit chez lui. 7. Gamaliel va au-devant de Jesus quil
trouve assis sur le Mont des Oliviers. — 8. Au moment oü Jesus entre chez Gamaliel,
les colonnes de Ja maison se couvrent de verdure. _ 9. Jesus declare ἃ Gamaliel qu'il

deviendra martyr. — 10. Paroles de Jesus aux apötres. — 11. Jesus passe la nuit
chez Gamaliel.

Vingt-huitieme miracle (ou il est raconte) comment le Seigneur Jesus-Christ
parla aux douze apötres ἃ Jericho Iyäriko).

Que par la clemence de sa misericorde il veille sur sa servante
Matsheta-Dengel pour les siecles des siecles! Amen.

Ι
τ ΡΝ Εν “Lorsque le Seigneur Jesus alla ἃ Jericho, il röunit ses disciples et leur dit :

« Vous &tes les coh£ritiers' du Seigneur. (( 651) pour vous (que) j’ai prepare le

1. Μ. ἃ m. : les enfants de "heritage; g»%» a ici le sens de participants, coparta-
geanls,

οὐ

[219] VINGT-HUITIEME MIRACLE. 325

ἘΣ τ 19T APP: ANTT : DHWPPEm : BArC.mG- τ NIT τ DIR:

(: :: Aloe : HAN” : δι : ἈΎΤ αν. τ oNAFT : Ἢ: : ἡ θ, ἢ -Ὧσν- : Ai
ondE : Π 95 2 ῃσνυ- : ἡ, : δο ὙΠυ-ὦ : TOCch- : AN: my Ὁ :
MIET : NA.CHP : 97: 0A.” : ἈΠ : aa-nTt : AN: ana: ΗΔ. νὰ
E =: HA.PIG : a7 = ΔΏσυ- : νη ΔΉσυν- : Aiwennen : Arnd : hao : dA
1 τ 1 ον τ ἢ : Τωβσοη ηἹ" : an Tr : ΤΩΡ... : ᾿ὰδζελννν Arten :
.NCYT- : AYAP : ah : ΔΗ ΕΣ τ: Arroo- : ,0- : APRC =:

Ὁ

@hön : Eine : ANPPT: ARTEN: ἈΠ ΣΎ τ DAR: PT: rt: NA:
NAFTEAe -: El: APP: ἃ NA: Ἀ7Ὶ τ Ohr : NCcArN: @AR : AM.AN
ΜΕ τ hPa τ mp4 : YA: @PlbNr : AA: A.eh-h: NO: Art: ὦ
AR: Pi τ An : ἈΠῸ : NAT : ot : Al: Dan: IAPC: ΠὙἾ Ah
PC: ANPPY τ Ἀδσο : Anm : PEPEN τ Tr: ET τ An Ὧθ: :
ἈΎζ1 : ANPPT : Alam : Nr : ἈΠΟ : DIN. PT : 4 ώ. : BCHR: NCA.N :

1. onyrpeoo] B, C om. ὦ. — A. un.chr] B. C, Ὁ uin.che. — ib. ον Dom. ὡς —
ib. un.amae] C, D un,TVarr. — ὃ. Ananov-] C, D Ana. — 9. 20] C, ἢ oen. — 11. mr]
A om.; B, C, D donnent la lecon adoptee. — ib. nh7°Cc] A om.; B, Ὁ donnent la lecon
adoptee. — 12. nA9®C : AN9®Pr — ers ı An] Com. — 13. Angep7] D om. m. — ib. on,
er] A om. o; B, C, Ὁ donnent la lecon adoptee.

royaume des eieu.e avant les temps et avant que fussent erees les cieux et la terre‘.
En effet, vous etes tous purs?. @est pourquoi je vous al choisis moi-meme. Gepen-
dant il y a parmi vous un Satan (Saytän]. Mais, sauf lui, vous heriterez tous
du royaume des cieux, que l’@il n’a pas vu, (que) l’oreille n’a pas entendu, qui n'est
pas imagine dans le caur (6 P’homme* (et) dont les delices sont inexprimables.
A vous les douze je vous dis (que) vous siögerez, au jour de la resurrection, 511}
douze trönes et (que) vous jugerez les douze tribus d’Israel’. Vous etes la lumiere du

monde®° et la splendeur du desert. Vous tes le sel de la terre’. »

2

En outre, il dit ἃ Simon Pierre (Sem’on Petros] : « O Simon, fils de Jonas
(Yonä], que dis-tu de moi? » Simon dit: « * Je dis (que) lu es le Christ, le Fils du
Seigneur vivant, le Sauveur ἀμ monde. » Le Seigneur Jesus lui dit: « Tu es bien-
heureux, fils de Jonas, car (c'est) mon Pere qui (est) dans les eieuxc (qui) Ua revele
cela*, afın que tu (le) saches. Sache, ὃ Simon, que, si tu frappes ἃ la porte des
(cieux), elle s’ouvrira pour toi. Tu es bienheureux, 6 Simon, car beaucoup de

4. Matth., xxv, 34. — 9, jean, xıu, 10. — ὁ. Jean, νι, 71. — A. 1Cor., 11, 9,
5. Matth., xıx, 28. — 6. Matth., v, 44, — 7. Matth., v, 13. — δὲ Matth., xvı, 15-17.

* fol. 42,

* fol. 42,

820 LES MIRACLES DE JESUS, [220] ;

ArT τ @A.CHR. τ 0-97 : ΛΗ ΧὮ : AA: 099g: PAR -: NOT : Ἀὸ ΡΙ Ὁ
{ N: AA: ΠᾺΡ =: n.pR ARTE τ ANPPY : Alam : ANCIP τ EC: at
BEAR :D.PR τ N AN DRIN : EATPT : ΔΡΈ : DR : DEAP
ΐ Nn.P0 : @r4.2ch -:
| A717 : ANAn : μὴ 90} : Anm : ΠΡ Ως ΡἼ : @E.PT : σους ΝΑ : Dino 5
ME TIREDPAT τ BPRIPPa- : ARBP : ANA: ΠΦᾺ : ont : 037
TE AP 18 ἈΠ τ ANAn AN? τ "nam: ἡρ: ΛΕΦΦ: Ana
Ace: dm : WECLRoD. 3: ABA: AN: wAdA : DAR: : mAbA : σὺ
Ten: Pan: AMN : PA: AN : AddWoo- : APR: ΔΡῚ τ AN: ὦ
A : ΟἿ, ΠῚ βεσο ἢν τ πῶ τ RAN NE: Ne : Ana: Arz : Ah τὸ
NP : AN: Darm? = ΘΠ Ρ : NP : nA: Ar: ANUR :
NPR- : AN? : ὠσολλ πε -:
AAP°C : ANPPY : Am : ρι σον, τ mppA : RZA. τ Tr: NRPTANDD- :

«
die

1. Nr τ RANZEN — ἈΔᾺΡ. n.eP] B 9-34 : Ἀ ΡΙ Ἴ ΤΙ : An: CHE: IP: ONDT τ γὸ
Nana na 2 0990: βαρ; CN ARTEN SAN: CHE: NER ENT: AAN = ha: ἤϑθο ;
PAR. — ἰός an] Dom... — 2. n.e2] B mp. — 3. 037] B, 6, D nır3. — ib. oc
ἌΓ ΒΒ. CaDlorm.o. er: n.eP] B ne. — id. Τρ] B om. ὦ. — 5-6. @t"neoo-] B, C,
D Φ δὴ". — 9. auzan] B, €, ἢ ΦἼηρβσυ., — ib. Adrıroo-] B, C, Ὁ Ada. — ib. det] B,

C,D nom. — 10, post wn.nngooan B add. aaye. — ib. Wr] Bonn. — 11. onnvez] B
DAnND.ez.

patriarches et de prophetes ont desire voir ce que tu vois toi-meme et ne (l’) ont
pas vu‘. Bienheureuses (sont) tes oreilles qui ont entendu ma parole. Bienheureux
(sont) tes yeuw qui m’ont vu°?. Sache, 6 Simon, qu’ Abraham ('Abrehäm], (mon)
bien-aime, a desire me voir® de nombreuses fois. Alors 7.81 comble pour lui
son desir : il m’a vu et il s’est rejoui‘.

« Vraiment je te dis, 6 Simon, que les debauches, les brigands, les publicans
et toutes sortes® de p6cheurs preeederont les enfants d’Isra&l (pour) entrer dans
le royaume des εἰοιια;"

71012432

. Vraiment je te dis, ὁ Simon, que "7 αἱ pardonne aux enfants
d’Israel tous leurs peches et leurs blusphemes’. (Mais) contre le Pere, contre le
Fils et contre V’Esprit-Saint, ἃ celui qui profere une parole mauvaise contre eux
Je ne remettrai (son peche) ni en ce monde, ni en celui qui viendra*®. Tout (etre) qui
m’aura confesse devant les hommes, moi aussi je le confesserai devant mon Pere οἱ
mes anges. (Mais) celui qui m’aura renie devant les hommes, moi aussi Je le renierai
devant mon Pere et mes anges”.

« Sache, ὁ Simon, que des jours viendront (ot) quiconque vous luera pensera
1. Matth., xım, 17. — 2. Maith., xın, 16. — 3. Jean, πὶ 56. — 4. Jean, vıır, ἐς

56. — 5. Ce sens n’est pas indique dans le Zer. aeth. de Dillmann. — 6. Matth., XXI, -
31.— 7..Matth., xır, 51. -- 5, Matth, στ᾿ 32, - Ὁ; Matth., x, 32-33. f

Ψ

pn]

VINGT-HUITIEME MIRACLE. 827

£ho-7 : ho : HENO-A : oh : ΦΑΊΗ : ΔΆ νην : @ Thor : Ach
ἡ: ΠῚ : NAT: APR DRAN τ Tr: HRG τ AR: Πλῴυ: τ ἢ
An: Achten ::

AAPC: ANWPT: Anm: Banzch« : All : 95 : PRL : neo@-: θὴ

5 Ἔπιρζ. = NE : DR : PA: λὐὰ : ἈΠἽΠ ἼΔΩ : HA.PAP"av- : hAA

10

7: han: ΟἸ ἰὴ τ PC: Ἀ9 λυ συ. : @RNRH- τ DT: σοῦ : DRA
ἀιᾷ τ Do : PNTA- : ἃ Ὁ :: ὠρ τ. : ἈΦ: ἀν : ΘᾺ ΔΑ συ. : @
Ἀσ71 5 συ- τ. ΟΡ» θαυ. : at : AUTC : ΠΠ Ἴσον τ: od: τῶ :
ALDP, : APO-MT : ΔΓ : BPTAP - ὦρ δ - HAAR : NP.ov- : DE...
AR : no : Non. : συλ : ΔΊ ὭΣ 5: OTAPCHREA : AN: A
Ὦ : BCE: AhPov- : NBAA: CHA: DRPIR : Nchd : [ORG Tı ::: συ 1}
ἡ τ ρου : ραν. : @RTaUNE : 749° : NARTUV- : DENTA: WET τ

1. eno-7] D garnne. — ib. no : nenon τ van: @P*cn7] B, C om. aan τ ©; Dr :
"συ por : ena-n. — ib. ANn7] B an. — 2. neinc] Bnenne. — 5. wenn] D oenn. —
ib. In.£APov-] C, D un. enAp. — 6. 6.1 B ent sie primitivement. — 7. m 140-0.) C 04o-
αι. sic. — ib. ewPp : ἄν ΜΡ] C errr : ἀν ΤΏΡ. — ὃ, on ρον B, C, D aenAgPoo τ Ἢ
JCHNPWFov- : OnTEWov- (B ΦΊ 2 ἈΠ Ἐν). — ib. ont τ narc] B, Dont : Wen : AV
γα; C oar τ Wr: HVIc sic. — ib. aaa] Ban. — ). anne] B ann. — ib. oen.ce)]
C o»icR sic. — ib. neoo-] B, C, D neman-. — 10. post παν B, C,D add. nmrk. —
ib. @nI°CRov-n] B@HrHItcHo0; D IHM ΠΥ σουν, — ib. ΔῊ τ man] B Δαν. — 11. An
συ] C, D Anou-. — ib. ma] B ann. — ὁ. oere] C, Doea"rn. — 12. oe raounc]C, Ὁ
ραν. — ib. wer] Ο wer.

offrir une offrande et un sacrifice au Seigneur'. Vous deviendrez odieux aupres
de tous ἃ cause de mon nom’. Quiconque mentionnera mon nom dans sa
bouche sera hai par tous les peuples.

« Sache, 6 Simon, que des peuples viendront de la terre du desert. Ils
meöpriseront mon peuple et diront des paroles contre le Seigneur que d’autres
peuples “ne disent pas. La terre sera souill&e par eux. Ils fouleront (aux pieds)
mon sanctuaire. Ils s’appliqueront ἃ abolir ma loi. Ils emmöneront captils
les enfants de mon peuple, leurs filles et leurs meres. Ils les vendront entre
eux dans des regions (ötrangeres). Quant au vieillard qui sera fait captil
d’entre mon peuple, ils le tueront et ils teindront leurs mains dans son sang.
Ils penseront offrir un saerifice au Seigneur’. Quant au signe de ce peuple, le
voici) : ils teindront leur barbe avec des feuilles impures. Ils domineront
la mer et le sec. L’empire meme leur sera donne. Le monde sera detruit

par leurs mains et (sa) beaute sera andantie.

1. Jean, xvı, 2. — 2. Matth., x, 22. — 3. Jean, xvı, 3.

* fol. 43,
nor

* fol. 43,

EV Au

* fol. 43,
roh:

ἜΔΤΟΙ: 1.3

828 LES MIRACLES DE JESUS, [222] 7

Dat : ALL: LEONE : OHR: @0CH : MMBaORA τ DT: Yan

PN: NTE: ANMN :: OBRn@-7 : TAPZ-T : Not : Nat : nPnNT :::

DRNTA : ΦΏΠαν- : Δα, ΠἼ = Anm τ AA: ΔΙ - "RAR = Chhov- :
mi.Nz : ΟἿ], 9 : (ὦ, Ἵ ἀν ὗν. : NNBTEV- : NATT : YET Foo : CH
ἽΠ 1 ΘΟΕ τ NT: σοι : NRZ : APULL : AAmT : APP. : ΦΆ
( : @BPAM- : TPUCTE : @APNA : BOAm- : Ne :: ΘΠ: 3 ἈΦ :
AN? : BAhE : Ὥθ.2 7 : AA : BCAE : APZUm- : DA,RTAD-Pov- ::

hy ANA: ArI7 : ΘΠ : ΘΠ : οἰ ἼΣ ιθ΄ Ὡἢἦ- : AA :
ω,Ὑ σοηῃ 4. : AUTC : @&Tih72- : AA: Toy = DRTFANPm- : AGP
7: DEN: Ah: ἈΦΦ: “ΊΞΔ τ Dam : ἢρσυ- : AN: NAPAA : ἈΠῸ : oN
N: σοφὰ : hBDFov- : 47: NA : Am TE: DRTaoAAn- : AdA : 7
77T : ὦ," 4.Φά. τ NNBTLV- :: RTL τ NAAR τ AdA : Tr: Ad:
PATTr : MAPPE DBPRR τ AhHN : APPLZU- : aflaoPdA.Vov- :

1. oorT] B,C, D aentr. — 2. Ἀ9 544] C, D Ryranz. ἰδ. 125 2.1 τ nor] B ΤῊ
25 2: τ Nor, Οὐ TAPZT: DavmaT : nf; D 195 2.1. 1 mot, — 3. menTA] BoenrAa. —
ib. An] B, C, Dre. — 4. mn,97 : οὐ ΡΤ C ma.a7 : ayn,er. — ib. werz.en.] C om. ὦ.
— Ib. 48077200] B 4,8777. — 5. ἡ ρισυν Ὰ]} B, C, Ὁ πρῶ ἊΝ. — ib. Ἢ25 7101 B anyerre. —
6. FPVeHP] A TRgPere: B, C, Ὁ donnent la lecon adoptee. — id. goAm-] B, C ewAm-,
— 7. post enmk B add. nov- τ ὦ, Ὁ. : 9e7Poo-; Οὐ, D Nov: : ὦ ρ, ἢ αν. τ ne7Wav-, — 9. wer
ang] B, C, Ὁ oeroonn«. — ib. mer.m72.] B oer.n7P2. sic primitivement. — 10. aena]
C aenn. — ib. 571. Δ] C ara. — ib. nn] B om.;C nn. — 11. ann] C aan. —
ib. 47) C nmma.7 sic. — 13. amıım] A om.; B, C, Ὁ donnent la lecon adoptee.

« Ge jour-lä, le soleil et la lune pleureront ἃ cause de ce qui viendra dans
le monde par suite des @uvres de ce peuple. Il y aura des miracles mani-
festes dans les etoiles'.

« La sagesse des sages sera an6antie. En eflet, ces gens "se feront eux-
memes sages et prophetes. Ils s’aideront entre eux touchant leur foi
impure. C'est la Verge de colere qui viendra de la rögion des tenebres, de
la tribu de Q@edär. Ils changeront ma doctrine, (mais) ils ne pourront pas (la)
changer entierement. Beaucoup (de gens) de mon peuple s’egareront. Bien-
heureux ceux qui s’eloigneront d’eux et ne les suivront pas.

« Vraiment je (le) dis, alors les montagnes et les collines pleureront;
les fleuves deviendront secs; les villes seront detruites et celles qui auront
öte dötruites seront (re)bäties. Ces fils de la perdition se moqueront de mes
elus. Ils diront qu'ils ont un Pere A image de mon Pere. Pendant tous les
jours de leur vie, ils seront &pais de cou; ils s’etabliront maitres sur
les rois; ils s’aimeront entre eux; ils s’entr'aideront dans la haine contre

tous ceux qui croiront en mon nom. Les peuples fuiront de devant eux.

1..Lue, xxI7 25.

10

τ

᾿ [238] VINGT-HUTTIEME MIRACLE. 829

BNTA : AR: DE ἰὴ : AZ : 4“ δυ συν : AhA: Chr :
Me: οὐ. 6: Tan : Ad: FEAT: Age τ

63]
2

DAN: ἀλσο : AU. : δ. ἰὴ : τὴ : 71’ : Elbe : APP: ἈΠΠ. Ὁ :
Aloo : NAch : gt: mAh: har : οὐδοῦ : at : 15,95 : @AATMNT :
ah : N: FAT: Pr: dd. τ mov : TE = ἢ» : Anla: A,
ena: AFAPECH : ἈΦ : nam : IL.AR : oh: : mYAT : DhTEAR : P
ἈΠ: δια" τ ΘᾺ ΤΉ : NAz-aP : ne: YA: Nnao : Fine : A τ ἢ
Pr:

A

ondN : Ei: PN : δ : HI ARAT : ΠᾺ : ANPPF: υἹά : Oh
ao: NAAth : Tann: Nah: ALDR : ΠΡ ΤΉ : NIT: Ana : νι : Mae :

1. envAa] B en ra. — ib. gennwWoo- : ana] B, C, D grün : An. — 3. 430] B en.
ib, post nr B add. 12. — 4. Par] Bun: gear) Bern 6. n.In9®
cr] B, €, D ἈΤΆΡ ΟἿ sic. — ib. na] B, D nie; Dion sie. τη: Ange sei] BC,

Ὁ spr : ἀφ». — I: onon] B, C, D any". — ib. »<.0 τ an) B, C, D mr : ΦΖιηΎ. --
10. ns] B ἈΠ“, sie primitivement. — ib. üänovo] B man. — ib. ann] B cn. —
ib. nme] B vum.

Dans leurs jours, ma loi et mon droit seront abolis. Pour moi, je me trouverai
* avec ceux qui croiront en moi et je ne les abandonnerai pas jusqu'ä la fin

du monde. »

[> ]
2]

Lorsque le Seigneur Jesus eut acheve ce discours, Simon lui dit : «Mon
Seigneur, voici que le soir est arrive et que la nuit vient. Nous nous
trouvons dans le desert et nous n’avons pas d’endroit οὐ passer la nuit. (Jue
penses-tu faire? » Le Seigneur Jesus lui dit: « Ne sais-tu pas, ὁ Simon, que le
jour est ἃ moi, (que) la nuit est ἃ moi et (que) je prends dans ma main le monde
entier', comme ἃ prophetise mon lu David [Dawit]? »

“

En outre, (Jesus) dit : « Nous sommes pres de Jerusalem "Iyarousälem).
Entre, ὁ Simon, (dans) la ville. A ton entree, tu trouveras un vieillard qui

1. Ps., uxxu, 16-17.

* fol. 43,
ν 8.

* fol. 43,
yo

ἃ.

αὐ ee .-. ὦ

* fol. 43,

830 LES MIRACLES DE JESUS. [224] 7

hdo : Δι δὴ τ PEPR- τ BIC: Ah (Δ : PChen : hy : ΠΡ τ ἢ

1: ham 3 GAR: Di DAY 3 ΔῊ ὁ φρο gen: ANPRU-: ACH

ἦ τ εὐ : ἃ. θζ.ἠλ, 90 :::
5

ha: Elbe : AM. : AP: "NA: UN: δι 4:ἠλ,90 - Alm : VA, :

N74 : A,PEn : ofy% : Δ 7 0 σο- : DR, : NNLSTWaD- : Ἀμὴν τ ea 5

", τ Une7 : Nam : APCn : AR: NAchz : NPANT : UL : ALPAT : of
Πὰν: AAMANKC : ΠΡ Δ : τξἢν :::

6

DENN : AN: Ay : UL : NA : HPAPC : ACH : HENAP : TJAPA :
(75 δου" : NI6 :: ΟΥ̓ : NPPY : Ἰξὴ" τ NR: ἈΠ Ὦ : ἃς ἠ«ἢ τ DO
Δ: ANA: br: ALTEN - ΗΔ : ANPR.U- τ ACsa :: Dial. : Aran- :

1. ee.»e] B earep sic ‚ & esten surcharge. — 2. nA] B om. — ib, ANPA.U: ἈΠ5Ἂ]
Ü ncan.U 2 ANER. — 6. υδογ : Nm 3 ἧς 94} D nısm τ Apen : une. — ὃ. Den : AN:
Mn: 014] B, C, D wan : mn. : une: anf. — ib. nery°c] A, B, C, ἢ HPAI®E sic; C met σ᾿
en surcharge; notre correction donne la lecon adoptee. — 9. Ama : non] Brem.np :
APANENCHLA: CHAT : non; . ἈΠ 7.1 nen: Ἠσῆ ῆ. — 10. ann] B, C, D κΏρον..
— Ib. NINA τ ANER U : hCAR] B oanneR 0 : ACH.

prend une brebis. Lorsque tu le verras, dis-Wi : « Notre Maitre veut
demeurer chez toi. » Aussitöt il te fera voir un endroit qui est pr&t pour
nous, afın que nous y demeurions. » Aussitöt Simon entra avec ses com-

’agnons, les disciples, dans Jerusalem.
pag ᾽ I

5
(Juand le Seiyneur Jesus dit a (Simon): « * Entre (dans) la ville de Jerusalem »,
comme (les apötres) se trouvaient dans le dösert de Jericho, leur etonnement
fut grand. Ils dirent entre eux : « Ne nous trouvions-nous pas tout ἃ l’heure
dans le desert de Jericho? Comment sommes-nous arrives, en un celin d’eil, ἃ
la ville de Jerusalem? » Ils glorifierent le Seigneur qui peut tout.

6

Ils trouverent, lorsqu’ils entrerent (dans) la ville, un homme qui connais-
sait la Loi (mosaique), qu’on appelait Gamaliel (Gamälyäl]. (Il avait) ἀνθὸ
lui une brebis. Simon lui eXposa tout ce qu’avait dit le Seigneur Jesus. Lui-
meme (Gamaliel) introduisit (dans) sa maison Pierre (Petros], qui (&tait) avec

10

[225] VINGT-HUITIEME MIRACLE. 891
ont : ah7 τ : Dh τ "DP,lbnran- : My: ah: BAM:
AA.PNaV- ::

-

͵

omöh : ho : PArPNde : ΔΆΝ ὮΝ : ἀνύει : @Zhn : ἈΎΗ τ ΡΣ : NR
NL: NRT : ohne τ no : Eh: WR: nu: :: ΡΠ,» : NA: ἈΚ ἌΝ :
ort : ΟἿ : δον : BAT: ch : ddah : 04,177. : NnPAt:n
am: A,pAmn : ἡλανῇ : 78. ch 18

ὃ

DL: ANA: Arheh - ΖΔ εἸΠἸΔΡΑ: On: ἢ.: :: ΟΊ ΔΘ ΑἿ, : hr
υ- - χῴβ οὶ : ak DAN: ChP-oo- : Ama : Ar: ΔΑ ΟΣ. : br:
hhmamk- : an : Cm 15 aan : CAR : TIAPA : Oh’rU- : 24.10:
A7nd- : ΘΊ ισυ- -

1. CN: ὠὰ] Born : ἢ. — 3. ΔΆΝ τ ἈΜΦ] B, D ΔΆΝ : nano nern:
C ΔΊ, τ np. — A. nv ı ann: bt gennu] B, C nv : enn ὁ 3 ῆδυλα ΠῚ D ano :
Nav ı En ı AR. — ὃ. at: nyp] B onre sic. — ib. nen] B, C,D om. — ib. ΦᾺ 315 15.
B, C, Dom. ©. — ib. nert] B nerf. — 7. @r1AgAr)] A om. o; B, C, D donnent la
lecon adoptee. — 3. Ah : nein] B Ray ı δά τ ΠΝ ἢ: D Ama τ np a neh.
- ib. anoeye] (Οὐ met «7 en surcharge. — 9. cne] B, C, Ὁ enr. — id. post FAR B,C, D
add. ona : gran. — 10. post nung B add. ἀπά... C,D add. we.rd4.R.

ses compagnons, les disciples. II fit des lits pour eux dans un endroit
spacieux et propre. Il leur dit : « Cet endroit est convenable pour votre
Maitre. »

-

/

Il partit, afın d’aller au-devant du Seigneur Jesus. Il le trouva assis sur
le Mont des Oliviers. Il lui demanda d’entrer (dans) sa maison avee lui. Il lui
dit: « Entre, ὁ mon Seigneur, dans ma maison, car ton serviteur attend ta
paix. Ne tarde pas d’entrer, afın que je ne sois pas prive de ta paix ” pure. »

ὃ

Le Seigneur Jesus alla avec Gamaliel et entra (dans) sa maison. Gamaliel
stait le frere de Nicodeme (Nigodimos]. Lorsque le Seigneur Jesus vit les
colonnes de la maison, elles verdoyerent οἱ devinrent fraiches. Lorsque
Gamaliel et son frere Nicodeme virent (ce prodige), ils furent &tonnes etstupe£laits.

PATR. OR. — 1. xVIL IR, ἧς Ε

* fol. 44,
77

ya: |

* [0]. A,

ra

2201:

44,

ΤΌΣ

832 LES MIRACLES DE JESUS. 1226]

DA: ἈΠ“ ἢ : δι ἢ : ATTAPA : AFITNC : APNTE : TAPC.::
Aha : ACT : AhuN : διδεῖ : HLANG : APN: ΟἿ. 95 1- : NP :
PYlz : Chfov- : Aw Pe : “ΠΛ Ὁ : at : ANhTP : ΗΔ. Τά Δ ἢ :
AI’ZU- : ΜΊΑ : N8-97 : AA : 951: : NP: AAIC - ATIAPA : δὴ
m»: vAaon : nr : APY : NATT : HAPE : θη 1 : αλμ ἢ : Alam : Zıh-
2: NPn: ἢ" : my: AT :::

10

DAN : Blbhrav- : AACAA,U- : ΔΉσν-ἡ : APP" Ran: ANeTF : "4, Ὦ-
Ὦσν- : DRAPPEm : AMC : ἤσ701 - DPRL :: TE” ch: APPRANA : oA
AI’: ham : Ahr: : APNACT : Chäne- : A.TTFPA =: onhE: ἢ : ὃ
AI’znov- : ARM :::

4. n9®zV] C, D n9°zwoo-. — ib. 19°] B, C, D pny®r.. — 6. ayen] Οὐ. D om. — 7. ancs
nv] Ο Anc#nWoo, — 8. ΦἈ 352» ρ.σ»] B om.n. — ib. Arena] B, C, D om. n9°. —
9. n.773%A] B en surcharge. — id. #2] B om.

9)

Le Seigneur Jesus dit (ὰ Gamaliel) : « Ο Gamaliel, ne t’ötonne pas de ce
miracle. En eflet, j’ai fait voir au peuple d’Israel ’Esrä’el] de plus grands
(miracles) que celui-ci et ils n’ont cru en moi aucunement, apres (les) avoir
vus, avant mon retour, dans ma gloire, (aupr@s de mon Pere) de qui je ne
suis pas söpare. O Gamaliel, bienheureux ceux qui auront cru en moi. Sache,
ὁ Gamaliel, qu'il te faudra devenir martyr ἃ cause de mon nom. Que ta joie
soit grande, car ton nom (est) inscrit dans le royaume des cieux! »

10

Puis il dit ἃ ses diseiples : Quant a vous, je vous ai choisis ἡ avant les temps
el avant de faire les cieux et la terre‘. Rejouissez-vous desormais et sachez que (pas)
un seul des cheveux de votre tete ne se perdra*. Cependant il y a parmi vous un

Satan? [Saytän].

1. Matth., xxv, 34. 2. Luce, xxı, 18. — 3: Jean, vı, 71.

οι

VINGT-NEUVIEME MIRACLE. 833

1

DIPL Ξ ἈΠ. : fh Ξ ΠΤ Η (λυ: : @ht : νὰ. : (ἢ: : (,
Ἵ : ATIAPA :5

ΠΖ 1 : AD: : PUR : PA : γἼη4. : DAR: PhR : oNnAN.dt : σοβεῖν,
1" : θ᾽ σῶν : δον : YA: ALT 15

ZUYIE : Uno : Foren : NEN : "0,1: : ἈΠ. : σὴ ἢ ::
Net : 4.920. : BIC : φοὰ : IN : TIL: PP: : οφοὴΐὰ : Naht :
ont: ... Δδον : YA : ALT:

1. ἈἽἼΗ τ ἢ] B, ΟἽ ἈΝ ἊΥ τ np: necheN, D Ama : npdn τ πα γῆ, -- 3. Nant:
λυ: — Ἀ“.1] B Ἠσυ τ erec τ nam: 290 τ Ada: TR: «ον Non : Ag τ ner, nam :
Ἀ52υ. τ PUR: PNA : INS : 91V : Δ ΔΆ, : AHA : ἢ 25) τ ἈΦ) D n2nt : λυ: Fun: 25Δ - "Tr
ΔΎ 3 AP: Adam τ HA” τ HL. — 5. ἘΠῚ — Hay τ nenn] 710 τ Nnev: 1414 τ Hl
Hay: Ἀπ τ NENLN τ λον τῶ μὰ τ ENE : 1er; Ος Ὁ κα τ (D πώ) Τόν" : AHIN.AT :
9 ΔῊ} : Dane: πίε a Ἡσδ ἢ τ Hnav - 1 Ἴσθι : μρ 4 τ 187. — 6. Nant : 320"
Ἀ“ 111 B nant : 3920. 2 ΨΥ Δι ε 2 ὙΠ Δ} τ Adv 2 09°: ner, C συλ ὠϑ ΔΊ : Fun: PDA: ΤῈ
κι τ JUN: PrAN τ Auen : αΔ9ὴ τ ner, D run: ΘΚ Δ ζῈ τ FUN : End: 77297 τ SPT = Ada z
DT VE N

ι

Le Seigneur Jesus demeura avec 568 disciples, cette nuit-lä, dans la mai-
son de Gamaliel.

Que la benedietion de sa gräce soit avec son serviteur Walda-Wähed et sa
femme Matsheta-Dengel pour les siecles des siecles! Amen

VINGT-NEUVIEME MIRACLE

DISCOURS DE JESUS A SES APOTRES SUR LE MONT DES OLIVIERS.

1. Jesus se rend au Mont des Oliviers. — 2. Discours de Jesus aux apötres. — 3. Dis-
cours de Jesus ἃ Pierre. — A. Les apötres sont jaloux de Pierre. 5. Apres leur
avoir preserit Y’humilite, Jesus leur declare qu’ils jugeront les douze tribus d’Israöl,
__ 6. Il se reserve de juger lui-m&me les fidöles. — 7. Seul le Pere eeleste connait la

date du jugement.

Vingt-neuvieme (miracle). Expos& (oü il est dit) comment Notre-Seigneur
le Christ parla (A ses disciples) sur le Mont des Oliviers.
Que la benediction de sa gräce demeure avec son serviteur Gabra-Wähed

et avec sa femme Woalata... pour les sieeles des si@eles! Amen.

x
Ξ
-

* fol. 44,
va.

* fol. 44,
va,

834 LES MIRACLES DE JESUS. [228]

1

Dil: ἈΠ ὮΝ : AP: NAZIU τ end : ΠΡ, : DPNAU- : Ph : ὦ
Ῥόφηῃ τ ἈΦ NP: ACAA,Ur ::

2

man: Char : PORN : @Pp-hFrA: ahnt: et: σοῷξ θῇ : ΘΠ, : 997 :
Paz: NIE: Dr: σοῷρ ἢ :: ἔα ρ,ἢ,Δ"συ- : Aa : AP: Ἀ577 : ANA
nov- : ἃ, θ,Ἴ ΖΠΉΏ : ot : NIE: bt: σοφὴ : ANY: Ada: ANY : Ah :
BF τ ἈΦΙΗΏ : APP: DAR : ΟἿ ὁ. : Θρνῃς: : 5.6] : WR: A
NCYP : BüchP : ὦ θῥήνῃ :: DARBP : συγ] ΤΩ τ BARLPav- : αὐ
σὺ. : AEh : Πρ ζΏθσυ- : GR : “ΠῚ = DANN: 0,7 6..2 ἐν. ::

(Οὗ Ὑ συν : ACAA : Ah : θη συ- : σοφήῤι : τὰ : Πγ}ηΦ : Ad
Ὦσυ- : Ἠη : ὠΗ ΦΊ ΔΉσνυ- : Boote : no : ἃ ΦΊ ΔΉσυ- : on : NL :

1. AM: Hrn] ΒΒ ἈΠ ἈΥ τ Pan a nenn; ΟἽ ἈΠΗἌΥ Hrn. — 2. ep: ΠΡ,» ὴ]1 B
DAR ı HAFFN. — 3. ont] A, Bor; C, D donnent la lecon adoptee. — ıb. enAP] B e
nie. — ἰδ. ERAP — MT ı open] B, Ὁ donnent la lecon adoptee. — id. Pr] B 977. —
0. 4.2] Boat. — 7. ane2+] B om. ὦ. — ὃ. 30,8 : 717] B m τ one. — 9. λ΄ γη-συ-}}
B, C, Ὁ an σοι, — ib. ἈΠΝᾺ] B acsRP. — ἰδ. nınz] B, Ὁ un.rnz; Ο πυρῆς. —
10. onaTaneo-] B, C, D ann,Pranoo-. — ib. Boonme] C, D om. — ib. συ ı Ἀ ΦΊΤΛΉσν. ı
ana ı NZ : wgp] B, C, D τον : un, NE 19° Ja2 : weiß,

1

Le Seigneur Jesus alla, le lendemain, au Mont des Oliviers. Avec lui (&taient)
Jean [Yohannes] et Jacques |Ya'gob], fils de Zebedee [Zabdewos], ses disciples.

2

-

Lorsque Jacques et Jean virent le temple, 115 lui dirent : « Combien' ce
temple est beau! » Le Seigneur Jesus’ leur dit : « Vraiment, je vous (le) dis, il ne
sera pas trouve en ce temple pierre sur pierre?. Voici que des peuples viendront de
Forient et de l’occident et s’assoiront a la table d’Abraham |’Abrehäm], d’Isaac
(Yeshaq] et de Jacob (Yä'gob]. Quant aux fils du royaume, on les chassera, on
les fera sortir dehors et une grande afflietion les atteindra°. Mais les Gentils se
rejouiront.

« Vous aussi (mes) disciples, voici que des jours arriveront pour vous (οὶ)
quiconque fera contre vous une mauvaise (action) et vous tuera croira qu'il

1. Ce sens n’est pas indiqu& dans le Lex. aeth. de Dillmann. — 2. Matth., xxıv., 2. —
3. Matth., vırı, 11-12.

10

[229] VINGT-NEUVIEME MIRACLE. 835

wie : DPTNhNe- τ NT: omy37T : ΟΡ, ΦΊ Δ σο- : ΠΤ : ἢ"
E : ὠρι ραν σο- : τδρσυυ : ἈΠ τ:
mAh : 7" Ὦσυ- : “ἰῇ : "1λΡ 1 : mat: A,TchAr: ΗΠ΄ : ΟἹ]
IK Anm : meh: Pi: "15. : Add Nov- : ΠΏ : Add" nav- τ * fol. au,
DEF : NAATnoR- τ ΠΗ ΡΠ φεῦ σον ε Aaın = MATERN ε: >
ana : σοφὸν : ΡΥΠΆ : Are: Ἀλφυ" : APT : ΟἾΔ τ @-AP- : DO“
Pr, : BZ: AN ATI ε DPPTAP- αι ΘΗ : ANAL. : 107
pr: at: gr ron τ ἈΝ : Ἀδον : negur : ἦξ. ΕΠ συ- : ἢ,
Tr: PEPTNaD- ::
10 18-93 : Ἀγ7συ- : δὰ : ἡ. ".Ὧσυ- : Ah: οἷ ιρζ:συ- : ar : Ad
ANov- : FAN : hü@ : NAFT : APP : ΟΡ ΘΏσν- : na : Tr4.2’ ἀν. 3: Ah
904. τ na : Herten : NR : nA 097: Art: g.pP : ol

or

1. om» y77] C Φοσυν τὴν sic. — 3, Φαυυ, γ 7} C wayrır sic. — ib. np a ont
“1.1 B nr : ON ; C mann : En “41{.. — ἅ. 143.c] C om. ἡ. — ib. addhov-] B,
Οἱ genanoo-, — ib. AdANoo-] B, € naoanom-. — 5. nngAT3Egon-] C met den surcharge.
— ib. ann] B, C, Dann. — 6. 1 B at; Chr sie. —T. an] C; Ὁ Ada. — 8- £&
37] A, B nee"; C, Ὁ donnent la lecon adoptee. — ib. rare] B Terror. — 10. na]
B anoo; Dann. — 11. de] Cramer : ommo. — 12. ΠΟ : »Ἴῆσο. — ἈΊΗ ἈΉΡ τ ἈΠ
συ. Β om.

ne vous ἃ pas tu6s, (mais) qu'il a fat une bonne (action) '. On vous livrera au
rois et aum juges et on vous luera ἃ cause de mon nom?. Tous les peuples vous
hairont’.
« Lorsque vous vous tiendrez (debout) aupres des rois et des juges, ne pensez
pas ἃ ce que vous profereres (mi) ἃ ce que vous dire. En effet, Ü’Esprüt-Saint,
qui demeure en vous, parlera* par vous’ et s’exprimera par votre langue, afın ἡ fol, τ
de confondre les gens ἃ votre sujet.
« En ces jours-lä, le frere livrera son frere a la mort el le pere ses enfants”. Les
enfants aussi se leveront contre leurs parents el les tueront. Quant a celwi qui
prolongera 56 patience, cehui-la sera sauve*. Soyez done patients. En effet,
pareillement on a perseeute les prophetes, vos predecesseurs".
« Vous &tes bienheureux, vous que les peuples ont persdcut6s, ont
outrages et contre qui ils ont profere des paroles mensongeres ἃ cause
de mon nom. Il vous faut vous rejouir. Sachez que notre recompense (sera)
grande dans les cieun®. Vous e&tes bienheureux, (vous qui) &tes les fils du

1. Jean, xv1, 2. — 2- Matth., x, 17-18 (passim). — 3. Matth., x, 22. — &. M.am.:sur.
ΞΕ 5, Matth., x, 19-20. — 6. Matth., x, 21-22. — 7, Ce sens n'est pas indique dans le

Lex. aeth. de Dillmann. — 8, Matth., v, 12.

* fol. 45,
ZEN

* fol. 45,

836 LES MIRACLES DE JESUS, [230]

FI: RMANKE τ AYToo- τὸ 0-97 : AyrToo- : WZ2.NPy τ 1 Ρ.ἢ z: N0-947% :
Ara : Ada : 72 τ ec ; VRAYTTI τ BANS- : ΔΉ σο- :: 19-97 :
A’rTov- : Ahoo : Ye : ram : PNTA:AIT:PLC: DALE : ok
I: NATDA : FAmyno- :::

w

N : Art : ANPPF : Al : ἃς Ὡς : φρο}: : MA: PE-L :

PERTT τ ΦἼ τ ham : Ad = PATE : AN: 60 + mp. DL-AP-o0- ; £,
EMI τι 00: Ar: ANY τ Adam = An 2 he: oe; PHhE : ἢ σοῇ ::
N = KIT ὁ ANPT τ Alm Dada τ Ada, NUTT- =: Ὧθ.
ὁ τ RTT ANY: An : Ἠμγ1" τ ἈΓῚ τ Damah : %8.P : 72.7 τ AN:
DV :: NO : Ay τ ANPPY : Alm : NETZE 2 NL : Ἀσο : HAT: σ᾿
PIE NDO : ATI τ ANPPY τ αλῆσο : NVE-hZ, : NdAT : APATE : FLH, :

1. post Tea C, D add. A’rran., — Ὁ, DATEI] Ο wur Try sie. — 3. enta] Ben
TA. — 6.anAn]B, C, Dom. ὦ. — ib. cm] B, C, Ὁ oony : ENT. — 7. 66] B, C,D
om — 8. e#ns] C,D eng. — 9. nano] B om.

‘royaume du Seigneur. Vous 6tes bienheureux, (vous qui &tes) les heritiers

des delices (du paradis). Vous tes bienheureux, car les rois et les juges
de la terre vous adoreront. Vous 6tes bienheureux, car toute puissance
sera abolie de (dessus) la terre et il ne * restera sur (la terre) que votre
Puissance.

« Ta es bienheureux, ὁ Simon, car de toute la terre ta puissance ne
s’chappera pas jJusqu’ä ma seconde venue et Jusqu’ä ce que les Juifs voient
la perforation de mon eöte, quils transperceront, le jour de mon crucifie-
ment, sur le bois de la croix. En (le) voyant, ils deviendront tristes. Tu es
bienheureux, ὁ Simon, car (lA) οὰ "θη se souviendra de mon nom on se
souviendra de ton nom. Tu es bienheureux, ὁ Simon, car sur to; J edifierai le
[ondement du sacerdoce. Tu es bienheureux, ὁ Simon, car je t'ai donne le
sacerdoce d’Aaron ['Aron] et de Melchisedee (Malka-Tsedeq], les purs. Tu es
bienheureux, 6 Simon, car tu siegeras A ma droite, au jour du jugement
‚dernier). Tu es bienheureux, ὃ Simon, (car) si tu me, renies, au jour de

[281] VINGT-NEUVIEME MIRACLE. 837

Ay: And: An: ir: NN NO-4 : KÖPFEN : AA : ChPpz ® 49 :
Art: δὲ ΡΊ : Hl: APFZAP : ΠΟΥ : AöPRTEh : ham : BCAL : NC7
7:91 : Mid : m POA ::

8-6 : ἈΎΤ' : AOPPF τ Ἀδσν : Fe: DL. : Am : neo : TCA
Θ, εἰδῶν - ANMor :: Ὧθ.ὁ : ἈΎ1' : AN PT : Alam : ἡτῆσσνε : σολΆ Τὺ : Phrt
Nd0-h :: Ὧ0.ὁ : ΑὙΤ' : ἈΠ ΡΎ : δον: ρει τ APP : σοφὴ τ Oh
ey : 0, PN : AP: Ada: ACAAF &: 0: : ATT : ANWPF : Anao : NT
2: ἡΠΡῚ" : &ho-7 τ ont τ RN: nLdenh: art ΔΑΥΦΆ : ΠΟΥ :
aLhen-n : KA: nm: “19:5: ὅκα. ἈΠ :: A977 : AanAh : Ada : τᾶν : N
E71: mat: BT5RN : ΔΈ - ηθ : ἈΎΤ' : A0PPT : Al : eh:
47: 0°: ἈΎΤ' 3: ΟΡ ἦ : 2,074 τ ΠῚ τ ΡΠ τ OT: σολ Ἴ
ἢ :: οὐσῶν : NAT: οπ ἦ9ηα : ΛΏ : ἈΠ : σοι» lH Ὁ Alt - ὨΩΙΊ Ἵ =
Ned :ἈΥ τ ἀφο ΣΎ τ ATEAU : HIFAA: φ Δ : ΔΓ. τ ONE : αὐ :

1.109: ROTEN: hi: cnpr] B, Ὁ nor : ner: AN: Chen τ Ἀπ» Ὁ Θόας, τ NO
a a ROTEN 2 ἈΝ τ CHPr. — 2. απο». B angengep7r sic. — 3. post men: aopoAB,C, Ὁ
add. ne6 τ nt : R09®P" : Adv: br τ ΠΑΡ τ Nav: mAPN : N. — A. LEN: DENE
1.1 B, €, D om. »2emn. — ὅ. We] C om. — 8. act] A car; B cnre; C, D donnent
la lecon adoptee. — ib. post wart B add. ro-c. — ὃ. Wr] C, Dim. — 10. 817.07]
B, 6, Dasen. — 11. oem] B, C, D any", end. — 12. own] B, C, Dom. @. — ib. AN
1 τ απ] B, D anr τ ncakg"rr; C amt τ sic nankgrr. — 10, «(Ὁ B recvW.

mon erucifiement, trois fois, moi je te pardonnerai trois fois trente (fois).
Bienheureux (sont) tes yeuX qui m’ont vu. Tu es *hienheureux,, ὁ Simon,
car la lumiere de tes yeux ne s’obseurcira pas, afın qu'ils voient la lumiere
du monde, tous les jours.

« Tu es bienheureux, ὁ Simon, car je (αἱ choisi et je (αἱ rendu digne de
paitre toutes mes brebis. Tu es bienheureux, ὁ Simon, car tous mes anges
te deelareront bienheureux. Tu es bienheureux, 6 Simon, car je vai ehoisi
avant les jours et les temps et je tai prepose prince sur mes diseiples. Tu es
bienheureux, ὁ Simon, car le bäton du pardon se trouve dans ta main.
Je t’ai donne les clefs de la porte du pardon. Je t’ai rendu digne de
remettre les p6ches. Vraiment, je te dis que tout (ötre A) qui tu auras remis
les peches ils lui seront remis‘. Tu es bienheureux, ὁ Simon, car tu es le
disciple du salut et de la paix. Bientöt beaucoup de poissons seronl
attrapes dans ton filet. Quiconque t'&coutera et 6coutera ta parole (sera
sauve). Tu es le fondement de l’Eglise. Tu es bienheureux, 6 Simon. Ne
erains pas (δια qui {ον le corps, mais crains celut qui tue l’äme οἱ le

1. Jean, xx, 23.

* fol. ὦ,
Ὁ

Tr Ὁ.

+ fol. 45,

ν᾽ a.

* fol. 45,

V

a.

* fol. 45,
γο ἢ.

* fol. 45.
vb.

838 LES MIRACLES DE JESUS. [232]

ANBPTA : GEN: 09 τ Al N: ἈΎΤ' : ANPPT: Ah : AN : &
RP: ἈΥΤ τ 02P9, τ (ἢ: τ Ὑρισηφῆν 3: AP: ARTE: PRC: ἈΎγ1 :
AP: 2 Ἀσρ Ὁ : DCAA: AFFE: N0-d τ Ay: ANPPY: APEAN. Ξ ΘᾺ
hh : λήδσν : YAg® :::

4

DAN : A9°O- = ACRAT = hen : A: ἈΝ ΔΊ ὁ Aueh: ARPEN :
ΥΩ 2 470° τ δου: = 30,0: BIT τ DE : ΠΗΡ, ΠΡ σο. : σοῖς : E90, :
APRIL: NIPY τ:

5

Dhhae : ἈΠ : AP τ HchAR : Πγαιῇσο- :: (θιῃ,λ"συ- : ἢ ρ, 4.3» 9.:
ΕἸ τ AP : APZN- : 81-3 2 7η2 -:: ONBEPR:: EN : PR : ART :
RACE RAP: Tr: NUN : PAAR: Dear: : "N,a'noo- : OHA.PTINR : 90

1. 4.4] B, C, Dom. — ib. 27r] BB, C, D om. — 2. post ἡ ρση γὴν B,C,D add. yyr.
— 3. ochA] Bonn. — ib. @rAn] C om. ὠ. — 4. aan] B om. αν. — ib. n9°0-] B om. —
ἴδ. AMT : Hrn] Β Aamay : RP ENEHPR, ΟἽ ἈΠ Ἢ πιῆ τ nenen; ἢ ANA τ πιῇ.
— ib. ΔΆ ΤῺ] C, D anyepy : ATEN. — 6. 27 : Λὐλιῦν a Sp: 77917] Dom. — 7. ne
97) B om. — 9. en ı AP: h9°znoo-] B, C, D A9Pznoo- : en : A». — ib. nen] Bom. ἢ.

corps ensemble‘. Tu es bienheureux, ὃ Simon, ear tu es le predicateur de
la justice et le convocateur ἃ ma foi. Depuis toutes les extremites
de la terre, tu es le prince de mes fideles et le chef de mes justes.
Tu es bienheureux, ὁ Simon, des maintenant et jusqu’aux siecles des
siecles. »

4
Lorsque les disciples eurent entendu comment Notre-Seigneur Jesus avait
parl& ἃ Pierre [Petros), (fils) de Jonas (Yonä], ils furent jaloux de ui d’une
grande jalousie. Ils dirent entre eux : « Lequel est le plus grand apres
Sımon? »
ὃ
Le Seigneur Jesus sut ce quils pensaient en eux-memes. Il leur dit :
« Que celui qui veut devenir maitre parmı vous devienne le serviteur et que celui
qui veut se trouver en avant se trouve en arriere?! Sachez (que) quicongue se

[rouve avec moi est * votre compagnon et (que) celui qui ne se reunit pas avec moi,

1. Matth., x, 28. — 2, Matth., xx, 26-27,

Ε ᾿

[233] VINGT-NEUVIEME MIRACLE. 839

ἰὼ : oa: 9% τ ΠΤ ΠΛ 5 ἈΓ«“ ΤΏΙ : Ayh : APR: ΟΥ̓:
1-nov- : Ὧσν : γῆς: - ΖΔ τ ἅῃ : ineng net : ham: dAT : 7771 :
019,77 : IDEr1. : KUchA 3:

6

DRLMAP : ACEAT : 9 ον γἢ : τὰ : erarm : ΠᾺΡ ΦΥ : ont : 7
θβισηφ Ὦ : mr: E77 00- τ: ὦ βἢ ἄρ σν- : Ama: Arled : Λφ συ ὴ :
Ay : Ἀ0),7γ4συ- : @A,KUN : 171 P00: : ANAL: δσο : Nr : ENAO- : 2.2
e : aghtR : AV: NY: Ada : δῶ : neNnAd : AR: ὦ ΘΑ: :
EPE : MYRAITT : got: Αἴ τ ΔῈ τ Do: AT: ΟἾΔ NACH :
dar : Δαιρι τ" τ NAYAI = ολι δὴ ἈΓΡΦΟΉ : ont : Ἀφαὰὼ νι 0 :
HASAP : Art: AAMT: : ση δῷ τ Aha : HET : Meran : AR: ἈΠ, 1
AA’: Ana : AN: ἅ. 77 : ao, τ Οὐ τ ἸΓῚΣ : Amer : ADA > fol. 46,
2. 1 DAHER. τ FAR: DANEBR τ 297 ARTS hr : βου ΓΝ τ ον Fr

1. eng] C, D encorz. — ib. post erIcmnon B, 6, Ὁ add. nnanon. — ἡ. Aha]
C ᾿φολονηὴ. — 5. Amar ὁ ἀν γ 0.0] Β ἈΠ). — Ὁ. nr] D "τῇ. — 7. ὠὡρ ἢ] C Φρῆτε. —
8. nyee77r] B Πρ ἦ αν. — ib. onypr] B, C, Ὁ on’ : Ἀγ». τ ib. nessr] D ne.38. —
9. var] B aaar. — 10. ΔΛ : Ay] B Δ 2 : 9567: Φδλον 3 το ἢ τ ΔΛ 2Υ τ ἈΠ ὙΠ
C,D arrar : ΡΟ : Φλλσν : Ἰο͵ Ἴσον. 2 Δ᾽ nr. — 11. nen] C om. ἵν. —
ib. arme] C aim. — ib. wrz] B, C, Ὁ wu. — 11-12. n0As] C, Dawag. — 12. @A
ἩάΦρ : PIE ı wanare : Ὁ ΤῊ] DB, C, D anaoe : (D andre :) LIT: @aNd.pe : ehr
αὐ τ (B eur). — ἰδ. ea] B, C, Ὁ ran.

celui-la disperse ce que 7 αἱ rassemble'. Ne soyez donc pas tristes. Je vous αἱ dit
autrefois que vous siegerez avec moi sur douze trönes, au jour de la resurrec-
tion, et (que) vous jugerez les douze tribus d’Israel? U’Esrä’el].

6

Les disciples lui dirent : « Quant aux fidöles qui se convertiront par
notre intermediaire ἃ ta foi, qui les jugera? » Le Seigneur Jesus leur dit :
« Les fideles, moi-meme je les jugerai et je ne donnerai pas leur jugement ἃ
un autre, car ils ont mange ma chair et bu mon sang avec (οἱ. En effet,
quiconque mangera ma chair et boira mon sang avec Une foi pure, je serai alu,
il sera ἃ moi et je le ressuseiterai, au dernier jour, pour la vie eternelle®. 11
n’approchera pas du supplice, mais je le ferai heriter de la vie &ternelle
qui n’a pas de fin. Puisque je leur ai laisse ma chair, je (les) jugerai.

* « Sachez que le Pere ne jugera personne, (mais que) tout jugement il la livre * On:
ἃ son Fils*. (Le Fils) pardonnera a qui il voudra et condamnera qui il voudra.

1. Matth., xır, 30. — 2, Matth., xıx, 28, — ὃ. Jean, vı, 55 et 57 (passim). — A. Jean,
v, 22,

᾿νε ..-

840 LES MIRACLES DE JESUS. [2834]

POA : ὑπ τ ριἤφηῤ τ Pe : ADAP : ἈΠ ΠΣ τ EchR : ANA-F- τ DR,
ΤῊ = PAIN: war: BOCH τ RA: NAYAI -: Dun: PLTNC : An: AR
DEN: FRA: NAYAT :: DAAN : PA : ΩΣ Ἵ τ VAPF-a0- : af : |
ΔΈ: PT ::

SI

DAN: APO- : ACHT: ΝΗ : PIAP : APANT : αὐ θυ : Ya, : ἐν
ho τ dat : ἀπ : ὦθιῃ,λσσν. - ἈΠ... : ΔΟΔΊ τ ah: AAN: HPA:
DA,PATC : 19 : NAFNA : ἈΠῸ : ΠΠ ἡ“) 0: ::

ARME τ AO: σὴ Τὰ - AD : Ἀ9 1. τ od: ATNCh : ὦ
AR: PR: PNA: NAME : Δόλδο : TOP: AT:

2. PA2 : νην] B graz ı wie: Cwip: anz, — ib. RBDEN τ Tea τ λα 951 B,
C, D ewca : ἀργὰ : Ἡλοδϑο. — 3. post P19°7- B, C, Ὁ add. ne. — A. n7e7] Dom. —
5. ayvanz] B, D anyrany. - ζῶ. “7,1 B, D eyaııy. — 6. ma] B rn : nenn. —
’b. ΜΡ 7521 A, B, C, D ueR9°2.; notre correction donne la lecon adoptee. — 7. on.engec]
A, B,C, Dan enwc; B om.; notre correction donne la lecon adoptee. — ib. ἡ“; B
om. — ib. unaejey] C, D NOT : ἡ“ ρὴ:, — 8. ἈΠ ΗἊΡ. n77] B nent : Aa9u τ pun :
FOR EINE: 2. Δύδαν τ ἀλη. na: ( FRTURF τ APON ENEHEN τ TUN τ DYChcH τ Fun:
FDA τ INS: UA τ Pan. : Λγδσυ : 0198 ; rer, D ἈΝ ἌΡ τ PO τ ἩΠΠ ἢ τ ΘΑ : ΤΩΝ
em τ FUN 2 Penn Er N; TAT: ne7T,

Sachez que des jours viendront (οὐ) quiconque ecoutera la parole du Fils du
Seigneur vivra a jamais', Celui qui fera des @uvres bonnes heritera des
delices &ternelles. Mais celui qui fera (des oeuvres) mauvaises n’heritera pas
des delices eternelles. (Quant ἃ ceux qui croiront, leur place sera dans le
royaume des cieux. »

Lorsque les disciples eurent entendu ceei. ils lui dirent : « Notre-Dieu et
Notre-Sauneur, quand le jour du Jugement surviendra-t-il? » Notre-Seigneur
leur dit : « Quant au Jour du jugement, personne ne le connait, ni ne connait
son heure, sauf mon Pere qui (est) dans les eieun:,

Ο mon Seigneur Jesus-Christ, pais, (loin) du chemin raboteux, ton servi-
leur Walda-Wähed avec sa femme pour les siecles des siecles. Amen.

1. Jean, v, 25. - ὁ. Matth., xxıv, 36,

- [235] TRENTIEME MIRACLE. 841

* AU τ ARM : Ah: card: ΔΡῈ τ Ar: nn: "πὶ
gep : AWP-hFN : DAR. : Hhcpd ::

NehHt : A2U- : EUR τ PA : 1η4- : AR : Ph : οϑηδὰ : NAAT :
ὁθ : ἀιθι9 1 : λον : AT : ALT 1

1. ΤΊ οάυ: — AR : πη ρὴ] B Τϑηδυν : Anm τ ΦῊ ΔῊ : Dawn: nina nd
πὴ =: HIN : HPA: DAR: Nncpn, ( ΚΗ 1 25 ὅυ: τ ANTNHT τ HP: Ἠσῆῆ σαν : T
men : δ΄. HFFAN : Phi: DAR τ Nncph (ΠΤ 95 δυ" est presque entierement efface); D
ZOdTn7°su τ AHINHT : ORAANT : Dave 37T τ AP: Nenn: πον - Tmy®Pp 3 HN : Ph”
N: ma : Incen. — 3. NanT τ ψ32υ: — ner] B nam : ΥΥΛ' : gran: ὙΦ τ... Adam: HAT eh
e,7; Enznt : 32υ: : FUN : PA : TN%- : Ἴυλδ δὴ, : Adv : αἰδοῖ ner, Ὁ Π4 17 : AU:
vun: Jean: 7727: PT: Adam - HAI : ne.

TRENTIEME MIRACLE
BAPTEME ET TENTATION DE JESUS

I. Βαρτὴμε oe Jüsus. — 1. Paroles de Jesus ἃ ses apötres. — 2. Jean-Baptiste deelare
ἃ ses diseiples que le Seigneur lui a revele, dans le sein de sa mere, que, lorsque les
eaux du Jourdain se mettraient ἃ reculer et deviendraient ardentes, ce serait le
signe de la venue de l’Agneau de Dieu. — 3. Le prodige annonce se realise.
— 4. Jesus dit aux apötres qu'il va aller au Jourdain se faire baptiser par Jean.
- δ. Il passe la nuit avec ses diseiples a Bethanie, chez Lazare. — 6. Jean confesse
publiquement la divinite de Jesus. — 7. Jesus insiste pour que Jean le baptise. —
$. Les eaux du Jourdain reculent de quarante coudees et deviennent comme des char-
bons ardents. — 9. Jösus admoneste les eaux. — 10. Il insiste ἃ nouveau pour que
Jean lui donne le baptöme. — 11. Il descend dans le Jourdain, — 12. Pendant le
bapteme, le ciel s'ouvre, l’Esprit-Saint descend, sous la forme d’une colombe, sur la
töte de Jesus, et la voix du Pere se fait entendre. — 13. Affermissement de la foi des
apötres et conversion des Juifs qui assistent au bapt&me. — 14. A sa sortie du Jour-
dain, Jesus est adord par de nombreux anges. — 15. Il retourne ἃ Jerusalem d’oü
il envoie ses apötres pröcher aux pays d’Ammon et de Moab. — Il. ΤΈΝΤΑΤΙΟΝ DE
Jusus. — 16. Jesus est tent& par Satan au sommet d’une montagne, au desert. —
17. Apres un jeüne de quarante jours et de quarante nuits, il est tente a nouveau. —
18. Il est tente une derniere fois sur le pinacle du temple de Jerusalem. — 19. Apres
la fuite de Satan, des anges servent Jesus. — 20. Jesus se rend en Galilee.

* Trentieme miracle de Notre-Seigneur Jesus-Christ — gloire ἃ Iui — (ou il
est raconte) comment il fut baptise par Jean [Yohannös], fils de Zacharie
[Zakäryäs|.

Que la bönedietion de sa gräce soit avec son serviteur Walda-Wähed et
avec sa femme: ’Eda-Heywat pour les sieeles des siecles! Amen,

* fol. 46,
vb.

* fol. 46,

FE U

842 LES MIRACLES DE JESUS. [236]

1

ΟἿ ΒΖ τ NIE: Elbroo- : AM: AP τ AACAA,U- τ Ἀΐιϑηζ. Äh
na : PET =: my T : MIA : ἄν». : ER: AAN - (4:1. : AI’ENon- :
ἘΦ τ (ἘΠ :: Ad : 557 : ΩΣ DM ἀζι ΟἽ ::

2

DA27 : 07 : φιν γἢ τ Ραλ9η : ne: ΠΡισο ἢ τ Abu : ARD : All.

BA: NAT: P-CATA 3: Dh: BlbNeao- : ARCAAU- τ Alan : AMLANG : Ρ,

Az : Ay: Unen- : εἰ τ συ» : APR τ nam : ἡ φϑοῷ τ Ak: AYRUnG :

ont: PCATN :: DAham : CAP : AR, : ρἼσοφα : DRTNA : EAU: :

"6 ὦ Πα». : Pd : PRADZ : ARTE τ ham : συ ΧΆ : NN0- : ΔΗ ἼΔΕ :

IIENR τ HPA: March : σοὶ τ Den : 99° τ ham: Regen: Sm.h
T: ἀφ νυ 1: @UAP =: BIAA τ ΠΡ : Dam : Emo ::

1. Rem τ ran] Οἱ ἈΠ Ἂ7 τ Pad nenn; Dam: Ἀγ ἢ - EHEN. — 2. Ἀ7 χη συ. B
om. — 3. cn] A cn; B,C, D donnent la lecon adoptee. — id. ante ynw B, C, D add.
ANT®L. — 5. Elbfeav-] Β enmeoo-, — 6. 17347] C, Ὁ ayans. — 9. ner: NATtru] B, Dan
TEnv: : ner. — 10. 89°3h] B, C, D go.

1

Ensuite le Seiyneur Jesus dit ἃ ses disciples : « Sachez que le royaume des
cieux est proche'. Cherchez la voie etroite et laissez (loin) de vous la voie large®. En
effet, beaucoup (sont) appeles et peu (sont) elus®. »

2

Alors Jean baptisait quiconque venait vers lui des enfants d’Israel Γ᾿ Esrä’el]
dans le fleuve du Jourdain‘ [Yordänos). Il disait ἃ ses diseiples: « Le Seigneur
m’a dit, alors que je me trouvais dans le sein de ma mere, de baptiser les
hommes pour la purification® dans le Jourdain. Si je voyais l’eau revenir,

ἡ fol. 46, retourner en arriere et devenir chaude, il me faudrait savoir “qu’est venu
va. s > . IE, N Radeon γ᾽
l’Agneau du Seigneur au sujet de qui les prophetes ont prophetise, qu’il est
venu dans le monde, afın d’effacer les pöches de ses bien-aimes, et qu’il
doit venir vers moi pour ötre baptise. »

1. Luc, xxı, 31.— 2. Matth., γα, 13. — 3, Matth., xx, 16 et xxıı, 14. — 4, Marc, 1, 4-5
(passim). — 5. Ce sens n'est pas indique dans le Zex. aeth, de Dillmann.

=
4
%

or

[237] TRENTIEME MIRACLE. 843
5)

ankdhrt : dAT : AM: em : Frhr: ANA: at : PcATd: Ch
P : AdAr: Πα τ Ἔσο : OTNA : ἐπῶν: : Dep: PP: nam: Ha
αὐ τ NAAT: vahth: ha-Ach: ἌΡιυ: τ Ἀ9 οἷ : 077%: ΟΡ» : αὖ" :
σοῦ : Π510- : ΔΆ Πάν : NEATT : d>m.at : 789° 1 σοῦ ἢ τ (Οὐ :
AP : HPA : Alm : Ἠφοϑρισηρ : oA: ΘΠΈ : Ir: Di: λιτὰ :
APRADT : hH&TT: DREI: 7 : Ahdzu« : ἈφολνΊΖυ: :: DAFMN : AC
h: An: Δ : TP7i7ar : AM. : ΔΊΩΝ : @AR : hatn: Ohmß# :
PPrmiTtn: Aion: hy: @AR τ AM.ANKG : hPa: PAIR :*

A

ὠὐῇ : ἀλαν : Ὑ1 Rom : ACH" κυ τ Aa: Are: ATI: ἸΓῚ :
&Mhrav- : 70. : Ἵν τ oT: E-CAEH τ ho : FNPo- : Nur : FA: APA. :

1. en : ann] B ann τ γον ἢ. — ἅ. nen] A, B, C ment; Ὁ donne la legon adoptee.
_ ib. warn : od ı ange] A om.; B, C, ἢ donnent la lecon adoptee. — 5. ent : Fr : r7]
C,D on: nk: π΄. — ib. onta] B om. ὦ. — 7. Tutti ı RM: armen] C, Ὁ ΤΡ ΔῈ :
(C royaz, τ sic) AM.R : armen. — ἰδ. oag] ὁ aawAR. — ib. onmg$] C, D onmerr.. —
9. ΗΔ τ npdn] B, Ος Dammar ı Ἐν a near.

3

Un jour que Jean baptisait des gens dans le Jourdain, il vit le fleuve du
Jourdain revenir et retourner derriere lui et l’eau aussi devenir chaude,
comme si on lavait fait chauffer' au feu. Quant ἃ lui, iltira sa main de
dedans l’eau et dit : « Voici qu’est venu l’Agneau du Seigneur qui öte les peches du
monde. Il est venu dans le monde apres moi?. En effet, il διαὶ! avant moi et tout a
eu lieu par lu’. Pour moi, je ne suis pas digne de me baisser el de delier la
courroie des chaussures de ses pieds‘. » Puis, il eria, en disant : « Sois element,
ö Seigneur, envers ton serviteur, fils de ta servante, et instruis-le de tes myS-

teres, car tu es le Fils du Seigneur vivant, eternel. »

A

Lorsque le Seigneur Jesus eut fini d’exposer ἃ ᾿ ses disciples au sujet du
jugement, il leur dit : « Venez, allons au Jourdain, afın que vous entendiez lA

1. Ce sens (sens physique et non metaphorique) n'est pas indiqu& dans le Lex.
aeth. de Dillmann. — 2. Jean, 1, 29-30. — 3. Jean, 1,3.— A. Jean, ı, 27.

* fol. 46,
vb.

* fol. 46,
v’D.

* fol. 47,
ΓΟ ἃ,

84h LES MIRACLES DE JESUS. [238]

nenn: NA: ER ἢ ὠῃυῦ - ὙΦ τ Λογ 01 : 1595. 20
Ἴνα τ NED NED RT: ἡνηλῆσν- : AAN: Ἀθη τ. τ Ἀ 1: τὸ
HEZNP- = Arsch: σρηφηῷ τ DIN. : dam : RALPH : NR: EB
97°: Abapm : ΔΆ, τ DANTA: FAME : ORT τ ΠΩ ἢ" τ σὴ ρ
TE 97° 2 BETEN: σὴ ρην 2 PRC EP τ PAR . PI0T = 1η.ρ1- -: Pr δ
95: ΤΦΆΡΑ - MAC: @TPRR PP: οι ΟΣ - PCHEN : DRTNA: θ᾽.

u: 999: ENTA: FRA: ΔΉ θηλοὴ :Ἢ P-9° 2 TOCU : ὅλ9ὺ ::: ρ-90 ; ΡΣ

δ : AN: Ἀ595 3: ρ.95 τ ρ,ϑ, σοΐῃ : mhk : AP : Aa: γ-ἢ- :
ANA: 99°: AN - ΔΉσο- : PAnse : @* Ἀἠφοθῃσνο- : Pe : Ale =
625 : AChPNaV- : >ßne : Amen: PN: P-9° ρ,η:ι»7: = ANoo- : go» 10
ML: PA :::

99° 2 9776.L00- τ RRNC : OAD-IE : nao : Ἀησ] :: P-9° τ BA, λῆαν. :
near τ AN: DBmS:ch- : NARPUoD- τ: PP : BP τ Pohl: DAR :

1. na.»1] B noeV 7 sic. — ib. Panep τ σή 1 : 1525 B, C,D Fanep : naar τ ἢ
U: ΘΛ τ Do: PA: PCT: Φφ᾽ρισηυο : ΑΖ : 7 Er a ER mau τ ATTLT :
(C amrarr : sic) 149°. — 2. AMnAneo-] B hAnan. — A. 77] C ae7er. — 6. eanpz] Br
ἀνα. — Ib. ΡΥ] B orımn. — ib. 2440] B 84747. — 7. ensa] B enra. —
ib. erm,.en] C, Ὁ ergen. — 10. eTnw}] B Anz. — ib. epem.2] C Pprm.r.,

la parole du heraut, qui pröche l’avönement de ma voie. LA vous verrez la
lampe du desert. Venez, allons vers l’ötoile lumineuse. Vraiment, je vous (le) dis,
personne de la progeniture de la femme n'est plus grand que Jean-Baptiste‘ et
son @uvre (est) comme (celle) du prophete Elie "Elyas].

« Aujourd’hui, je briserai le Malin : Jabolirai sa puissance et je le perdrai
dans les eaux. Aujourd’hui, les eaux de la terre seront sanctifiees. Aujour-
d’hui, la prophetie des prophetes sera accomplie. Aujourd’hui, la mer? me
verra et fuira. Aujourd’hui, le Jourdain me verra et relournera en arriere?.,
Aujourd’hui, le pouvoir du diable sera abolı. Aujourd’hui, le monde brillera.
Aujourd’hui, notre pere Adam ('Adäm] sera renove, Aujourd’hui, sera efface le
peche d’Eve [Hewän], mere de tous les hommes. Aujourd’hui, je vous manifes-
terai ma souverainete et Ὁ je vous ferai entendre la voix de mon Pere.
Aujourd’hui, je vous ferai voir la force de l’Esprit-Saint. Aujourd’hui, le
mystere de la Trinite vous sera revele.

« Aujourd’hui, les montagnes et les collines bondiront comme des agneaux‘.
Aujourd’hui, tous les peuples se r&jouiront et applaudiront de leurs mains.

1. Matth., xı, 41. — 2. Leterme aAc pourrait designer le Zeuve du Jourdain; mais
ici c'est la eitation du Ps. cxım; d’ailleurs, dans la phrase qui suit il est expressöment
question du Jourdain. — 3. Ps,, eX111,.3. — 4. Ps., cxım, 4.

’
“

[239] TRENTIEME MIRACLE. 845

oh : ΟῬ, “ἀν Ἱἂν τ ἢ" -: 99° τ ριἡπ ἀμθῇ- τ ran 2 ham τ AN 9:
θισοῦ ἧι ΠΟΥ : AKA: 8704 : ὐτὐ 1 : ΑΓ δασοῆν :: PP: ART: ἡ :
ΔᾺΝ τ Pd We: Ra 99° RAR Φ ε ἈΠ ΦΆ AT: P-9° τ βίγω-
er pp : Ad: DESCHT τ Pam: 99° τ TE τ ao : Ai: DAT AL
dk: συ ἈἘΝ- :: 9.95: PO: Par: Ay: Ar: Bor : 099% : ΠΧ ΗΝ
Πρ π: φι90: PAchwß : POSTEN: PNA: Tran : AA 5: 999 τ ῥῆαυ" : ἡσὴ
+: 0PRC τ DB: am* Φ τ EN : Tom τ ρ, ἀν. : [συν : ἈΝ“, :
POP PT: ἀν ἢ : PTR PP: BUN: OR 2 ΠΟΥ τ ENT: :dAT :
Bhrt: τ ὁ ΔΊ : ANM.AnNhe : Art : ΠΏ: : ἅ{|,, :::

"
9

Dan: za : 1 : AhCAA,U : Nach: NR: hArl : υλ 7" : "Ion
A: AA : οὐ ΠΤ ἢ : ONE: NUR: N: AAHAHE :

1. eT4,0f- τ Ἰλδοσυς : hov-e]7 : An] B, C, Ὁ era,on : mn τ nov-ov : AM. — 2. ana] B

Om. n. πὰ ἀρ 6.2} B, C,;D om. ἃ. — 6. 29° : erhwe] B om. 99°. — ib. encv-]
A encu; B, C, D donnent la lecon adoptee. — 7. wer] C om. o. — ἰδ. en]
C 2907 sic. — 8. rdwen] Ü namen. — ib. rare] B ap. — 9. ent] Com. — 10.

γ1Ἱ B n7T : 7. @Rov-; Ος D wert: ne. — 11. oecsga] B, C, D necssn. — ib. nur] B,
D om. n.

Aujourd’hui, Jean |Yohannes), fils de la störile, me verra et son cur se
r6jouira. Aujourd’hui, tous les aflliges de coeur seront gueris. Aujourd’hui,
la lumiere viendra pour ceux qui demeurent dans les tenebres'. Aujourd’hui, je
delivrerai mes semblables qui demeurent dans le Scheol. Aujourd’hui, les
portes des eieux g’ouvriront. Aujourd’hui, les premiers se trouveront en arriere
et les derniers en avant”. Aujourd’hui, vous connaitrez (avec certitude) qui
je suis et d’oü je suis venu. Aujourd’hui, vous entendrez la voix du Pere, qui
deviendra t&moin ἃ mon sujet. Aujourd’hui, le Jourdain exultera (d’allegresse)
avee tous les fleuves. Aujourd’hui, les cieux et la terre brilleront. L’eau
* amere deviendra suave et les assoifles s’abreuveront d’eau suave. Aujour-
d’hui, je renoverai mes creatures. Aujourd’hui, le soleil donnera sa lumiere.

Ce jour-ci est le jour du Seigneur*, qu’a mentionne le prophete. »

+)

Lorsqu'il eut acheve son expose ἃ ses disciples, ils parvinrent ἃ Bethanie
[Bitänyä], qui se trouve entre Jerusalem |'Iyarousälem]| et le Jourdain. 115

passerent la nuit la, chez Lazare (’Al’azar|.

1. Luc, 1, 79. — 2. Matth., xıx, 90. 3.5. ὌΧΙ 28.

* fol. 47,

* fol. 47,
ΕΠ

e4

846 LES MIRACLES DE JESUS, [240] -

6

DNA : NA: AT: PCAOH τ DAN: CAP: Puhyth: ΔΆΝ ἝΝ τὰς
PA: Ach: NAOA: PA: Ra: ENA - γΦ « NO: : AAMANKE : HPA
17: δα ΜΈ : 2195 Ὁ Nyk: Dr: DAR: AM.AnNKL : Πσοχ ἢ : Amp:
ENTE: ΟἿ τ rn: che Ne: NATrT:Av- τ HhcpA 7%
TE: Pant: AAMLANKE τ PAIP : HAINA : Tr --

7

DA: ἈΠ}. Ἃ τ APdd τ Δι γὰ : Del» : RRAmh : 0.95: γ2.Χ.95 :
er TE DI: 0": NICH: RAR: 30: AT9°P7 : Alan : Nach :
an τΠ τ pn. DEAN τ Art : BRAD : ham : Anm
P: Ash: APYI : σΟκἈ ἢ - Ay: Tma$ : AIR: AN: Ay: 700

ἢ 5: ὦ β,ἢ,» τ ANA: AP: PRADH : APschFn τ nam : re: NT 10

2-3. nenRrr] A, B, C nerrr sic; D donne la lecon adoptee. — 3-4 Am :3777] C
om. ἢ. — A. rw ı ana] B, C, D rw ; rer. — ib. uncpn] C om. — ib. my ı
?4#] B, C, D ἬΤΥΕ : ΙΕ τ PUR. — 5. #478] B #307. 1— 6. Ama] C ΔΗ. — Ib. ge
Aan ει 9°] B,C, Ὁ 6-9: eeaon. — 7. 5eAP] B, C, D ny°»seAr. — 8. Ὑ7 ΦῚ] B σι γον ρῆνφ,
— Ib. ὠλω.»Ὰ] C, D ana-prn, — 9. ΛΝ — np] Bom. — ib. a7T] C, Dom. —
10. HR: ran] B, C,D Amar. — 26. 22Aon] C geAawm sic.

6

Le matin, ils arriverent au fleuve du Jourdain. Lorsque Jean vit le Seigneur
Jesus, il eria ἃ haute voix, en disant : « Voici V’Agneau du Seigneur qui öte les
peches du monde'. Celui-ci est le Fils du Seigneur qui est venu pour notre salut,
Celui-ci est le roi de gloire au sujet de qui a prophetise Zacharie (Zakäryäs).
Celui-ei (est) "Unique du Seigneur eternel, sans peche. »

Ἷ

Le Seigneur Jesus appela Jean οἱ luidit : « Il te faudra aujourd’hui accomplir

" fol. #7, Ja Loi et devenir * t&moin sur (le fait) que tu auras vu ma puissance. Leve-toi
nr (et). baptise-moi, car le moment du bapteme est arrive. » Jean repondit et
lui dit : « Pour moi, il me faut etre baptise par toi. Pourquoi es-tu venu?,

(afın) d’ötre baptise toi-m&me par moi, alors que je suis ton serviteur ? » Le
Seigneur Jesus lui dit : « Il te faut, ὁ Jean, te rejouir de mon bapteme par

1. Jean, ı, 29. 2. Matth., ın, 14.

241] - TRENTIEME MIRACLE. 847

PP : ἈΦ529 : OATELU : DAAPC : ho : Art : FrNc: An: ἈΠ :
CAO® : OR : Am > τ Arte: Art : ATNC : Hg: AN: CAR: “ΑἸ :
ἈΦΡΙὰ - Δηατὼν ::: ἃ. ΤΠ, - Anm : ἈΡι νι γἢ τ MNATEAU- : συ ἦν ἢ : ("
der : YA9° : no : RL. : 1: ΟἾ ὙΠ. TR: NATTEAR τ

ὃ

Och: ANA: ἀιθίν τ nt: Ps Dan: CAR: ΨΩ ἢ -
mem: OMA : LAU : NAT: an: IR: neo : Ark : HAT: &
fh: Pshah: ΟὟ, ΔΦ : A077 : AnAnev- : CAP : Ar: ΡΩΝ ἢ - ὙΠᾺ :
420: PRR- τ APPLZU- τ AKA : Ah ::

9

ἰῇ : Th: ἼΡΆ : Amar: Ar: nA: 472" : ῃσοῃ γ : Ἴ.}., : 2")
Ὁ: OATTER τἮ OH: Form: DB: σηρ, : nam: BPTEAP: PA:

1. n9°zP] A R9°2n; B, C, D donnent la lecon adoptee. — ib. on t#zv] D om. ὦ. —
ib. ann9°c] B om. ὦ. — 2. nt] B ent. — ib. 0] B, €, Ὁ Ada. — ἰδ. anı ı Bed: Ar
ane] B om. — 5. Ha : Ἀν 9.0] C, Damian =: n.pan. — 6. “161 A om.; B, C, Ὁ donnent
la lecon adoptee. — id. post nat Ὁ add. na. — 8. Per]|D Ferm. — 9. an: ὙΠᾺ : 109
3] B orwp; C, Ὁ aan : ἸινΆ, — ib. Anz] B, C, Ὁ om. — 10. onıtre] Bon.rre&. —
ib. Yoem : oßaw : 76] B, C, ἢ Toem : 918 : DBov,

moi et ne pas avoir peur. Sache que toi ta poseras ta main sur ma tete, (mais
que) moi je me baptiserai moi-m&me. Toi, pose ta main sur ma tete et moi
je me sanctifierai moi-m&me. Ne recuse pas mon commandement, ὃ Jean, au
sujet duquel je suis venu dans le monde, afin d’accomplir la Loi et les pro-

pheties que (les prophetes) ont prophetisees ἃ mon sujet. »
ὃ

Le Seigneur Jesus parvint au Jourdain. Lorsque le Jourdain le vit,
ἢ revint et retourna en arriere de quarante coudees. Son eau devint comme
des charbons de feu. Jean * l’evangeliste dit : « Vraiment, je vous (le) dis,
jai vu moi-m&me le Jourdain retourner en arriere, fuyant devant le

Seigneur Jesus. »
ὃ

Lorsque (le Jourdain) fut retourne (en arriere), Notre-Seigneur l’admo-
nesta, en disant : « Tiens-toi ἃ ton lieu au moment de mon bapt&me et ne

PATR. OR. — T. XVIL. — F. ἤν 58

* fol. 47,
ve b.

* fol. 47,
vb.

848 LES MIRACLES DE JESUS, [242]
ATEM NEM: CHEN: PT : άαυ: 5: DhöN : & = 997. 1 Ἰν7Ή. Ὁ
NE τ NIRE£h, : ΟἈΎΤΑ τ PCREN τ MnAh : Rich τ: Pb: πἀφρῆν «17...
NINA: ΠΆ7 τ 1eRPeh τ ME ὁ PER ε δ. ε AHA: ARD: Mm
Ah: hoo : 21077 τ AYAI : NN:

10

DAN: CHR: PhFn 2 PET: PCHEN τ DNRR : Rau: αν] σορ, πνδε ;
hön - N: hr: PR: RN ἈΠ ἈΥ τ CHR = Y,E : 298: αῇΊΡ. -
"fol. 48, PROFI: ΔΆ AT: DPNN> - ἈΠῸ : OAPAn.E : ΤΟΥ» τ ΔΊ ἢ τ: ὦ
U ΑΒ han τ: DAFT τ PING: AR: 4 - ChAh : Anm : A BRPAP :

ARILA τ β αν ὁ Fan = 104 Adam : Ay: Ama: DAY τ MC τι Ἀ7
TI: 772”: Op: ΔΛ :: Ἀγ: : EMG: Ohr: ml: ἈΎΤ' : NG: Οὐ : 7
ME ἈὙΤ τ ἌΡΑ CHR τ DAT: RP: PELP τὸ ἈΠ τ DAR: ἈΠ.

1.427 : 70.8] D ra.e : ser. — 2. en : “φῆ: N717] Duwr:en : spy. — 3, Ter-7]
B, C,D rer. — id. aac]C re. — ib. ARINA τ np] B, C, D ΔΆΝ ἈΥ τ PR ὁ nenen.
— 4. asa9°] B, C,D awec. — δ. #340] B, C, D e12. — 6. 4.551] C, Dupseyp, —
ib. nannm] C om. n. — ib, Ἂ}.71 B ammıa7 τ nPan; C, Damm : Ἀφ τ nenn. —
7. AMP: ongPanp] B, C, D ayrane : ΘᾺ ἌΡ. — ib. Terz] B, D Τυνη ἢν sic; C Toy
Δὰ sie. — ib. mag] C, Ὁ @n@Ar. — 9. FT] B,C,Daön. — 11. 29°] B, €, Dom.

fuis pas. » Alors l’eau revint et se tint (ἃ son lieu), afin que füt accomplie la
parole du prophete David [Däwit] qui a dit : « Les eaux t’ont vu et ont eu
peur'. » En outre, 1] ἃ dit :« Pourquoi, mer, as-tu fui et toi aussi, Jourdain,
es-tu relourne en arriere’? » David a dit ceci, en prophetisant au sujet de
la fuite de la mer de devant la face du Seigneur Jesus, qui est venu afın de
Juger le monde avec sagesse.

10

Lorsque Jean vit la fuite du Jourdain, son retour en arriere et sa revenue
de nouveau ἃ son lieu premier, sur l’ordre de Notre-Seigneur, il trembla d’un
grand tremblement et se prosterna devant Notre-Seigneur. Il lui dit: « Mon

" fol.4s, Seigneur et mon Dieu, 5015 cl&ment envers "ton serviteur, fils de ta servante,
"® et.ne le force pas ἃ poser sa main sur ta tete, car il ne faut pas que le Sei-
gneur s’'humilie sous son serviteur. En effet, tu es le Seigneur et je suis le
serviteur. Tu es le Roi et je suis le ministre. Tu es le Createur et je suis

(un etre) cree. Tu es l’Auteur et je suis (un £tre) fait. Tu es le Fort cöleste

1. Ps., Lxxv1, 17. — 2. Ps,, ex, 5. — 3. Le terme aAc pourrait designer ἃ la rigueur
le fleuve du Jourdain, mais iei c'est la eitation du Ps. CXIIT.

1243] TRENTIEME MIRACLE. 849

Alk. : Ohr: DAR. : HAN: συν θ 9. :: ὦ ῥ,ἢ»ἡ" : A.a: δι ἢ : ἽΠΩ :
dene : ΠΆΠΉΠ ἢ : Aloe : BR.AEN : FC: ΗὙΤ =

1

ων Ρ. τ AM: Ar: card: at: PCAEN : dp: AP AAN.
υ- - Oo : σἡ νη : PR: 3. DUA. : De: ΠΗ Ύ : ΔΉ : AA: mh:

» Ben : Ἀφηρ- ἰνγἣ :: DAL: ἈΦ. : Ara: ΡΠ ἢ : (Ὁ ρ,{1»» : ME :
Nina : ἈΠΉ Π-Ὦὦ ::

12

Mind: Praha aan: BCE: ΦΑΉΝ τ hour : Add: Ch: ἈΠΝΝῚ τ!
DRIN : h’AYA: Ch: (ἌΡ: : Ahe7e : Amp : OHM : EG: τ men: * Το]. 45,
Pad: alle Ὁ AAgeAA ὁ Cr: DR A τ ἢ τὰ
1 στὰ - οὐ : FA: AN: AI: BACH: Opa: ἨΥΈ : ΧΕ aA
2: NAAR : Od: wonch = rk: on: ΦΑΒΕ ε ΦΡΈ τ ANCH- :

1. Ἀν τ rin] B, Ος D amar. — 3. χήν : πράτ τ ncnfn] B, C, D am τ np:
σῶν. — 4. Φυδω.} C Φυλω- sic. — ὃ. AM: nen] B HAT. — 8. achf-] B om. ὦ.
— ib. Φ m] B om. ὦ. — ib. eoce τ wre: >00] B goce τ Ἀ7 05, - yon: PN. —
10. nn] B, C, Dom. — ib. σα : ὦ Δ] B, C,D each : AIPNTTR τ DENA. — ib. ont]
B om. — 11. op] B net.

et je suis le faible terresire. Tu es le Fils du Seigneur et je suis le fils de
l’homme. » Le Seigneur Jesus ui dit : « Fais tout ce que je t’ai ordonne, car

il te faut faire ceci. »

11

Le Seigneur Jesus-Christ descendit dans le Jourdain, nu de ses vetements.
Il se tint (debout) au milieu des flots. Se trouvaient la beaucoup de gens
qui 6taient venus, (afın) d’ötre baptises par Jean. Le Seigneur Jesus appela
Jean et lui dit: « Fais comme je t'ai ordonne. »

12

Jean alla en tremblant. Il posa sa main sur la töte de Notre-Seigneur.
Puis "il leva sa tete. 1 vit le ciel fendu. (Il vit) l’Esprit-Sainl descendre sur * fol. 48,
(Jesus) sous la forme d’une colombe et demeurer sur la tete de Notre-Sergneur
Jesus-Christ. II entendit la voie du Pere qui criait et disait : « Celui-ci est

. mon Fils que j’aime,; en lui je me plais'. Celui-ei est mon Fils; par [αἱ jai fait

1. Matth., πὶ, 16-17,

* fol. 48,
va,

* fol. 48,
yo

a.

850 LES MIRACLES DE JESUS. [244]

m: AT: αὐ δ NTE: an: DARP τ HIDAR : HPPpEm : A
2077: στρ τ. NyE: OA : DAR : HAPTLNT : DARTAAR τ A
7520 ENTE: Ohr τ DALE : HNATIF : une :::

13

DAN: AMO- - ACRAT τ ΗὙΤ' τ PA: AA : Kofh : γὙρισηφ Lo: :
0477 3: DAY: ΠΣ : PA: Apchrh: σοφφοῷ : @DAACAA,U: : DATA
er: AN: AA: VA. : VE τ RI : MAMA τ HCHN τ: DE, : Ph
ἢ : NP: nr: 094: NARP : RAIN: RNA : CANP : Amen: Pan:
AM: BOCH APR : DNA: N: CA τ ARMLFR : Ar: ὦ ἡ ση
N: PA: An: AN: Bor : ἤ95 5. : ἡ ἐκ. ::

14
DAN: DAR: AM: APR: AP : ρα φῇ : 6.4.17 : TPPT :

1. mar : ae7er] B, C, D are. — 2. ame : omPdA] D wpHA : anNe7Y7. — ib. a
+] D om. — ib. an erane] C ONNETAN. — 6. vAm.] C vam- sic. — ib. AMIRT : NCnR
n]B, C, D anma7 = mean: nenen. — ib. DEN: Para: NP — EN 2 CH: ΔΗ :
nr] B om. — 8. ΔΆΝ : n,P0-n] C, Danmıa7 τ nPon τ nenen. — 9. ADAS.] C aoa: mA
#. — 10. ἈΠ τ nr] B, C, Damm : nPon 2 nenn.

tous les cieux et la terre. Celui-ci est mon Fils qui a &te engendre avant
les temps et les jours. Celui-ci est mon Fils qui n’est pas βόραγό et n'est pas
desuni de moi. Celui-ci est mon Fils veritable qui (est) comme moi. »

13

Lorsque les diseiples entendirent ces paroles (venant) du ciel, leur foi
S'accrut et s’affermit. Ces paroles furent entendues de Jean-Baptiste, de
ses disciples et de tous les gens qui se trouvaient la. Ils erurent en Notre-
Seigneur le Christ. Jean parla expressement et devint temoin sincerement,
en disant : « Μ᾽ αἱ vu l’Esprit-Saint descendre du ciel et demeurer sur la tete
du *Seigneur Jesus, οἱ jai entendu la voix du Pere qui devenait temoin de

son Fils. »
1A

Lorsque le Seigneur Jesus sortit du Jourdain, apres avoir accompli

1. Ce sens n’est pas indiqu& dans le Lex, aeth. de Dillmann.

εἾ

we

[245] TRENTIEME MIRACLE. 801

ἢ ᾿ξ. τ Nr ah : AA RC? : Π 14. 6Ὁ- : Οἱ 9) : 9°
PLATON :: OHM : 11% : Ark: Ad :::

15

E DL: AN: Ach: 9 ΒΤ ἢ : gonä: ACaA.U-: Ἀδἢ Nr: ἃς
PA : ΘᾺ Οὐ : 4.1Pav- : ARCSA.U- : N: υἹ4 : APF:OPAN : n
u: E20-0- : ANA: ΟΡ : year: HAMA: Ar: Near:

16

aan : λέ : ART : HnT : ot : PCcAen : Dh P : Δύο :
Ay : Ener τ ἢ 952. : ΔΆΝ ὮΝ ! neh: ho: am: DAR: AM.And
GC: οἰ : AW.a : δι (πὶ : A: AN : Ἐάν : 95 80. : KCAAU 1: af
N: CAP: Am. *n : Ah τ Ἀλισοζ τ ἈΉΝ - 2 δ᾽ - AIPZU- :: ΘΠ : am * fol. 18,

vb.

3, ΧΗ τ np] B, Ος D Rama τ nf: nensn. — ib. ran] C rd. — 4. nr
19°] B, C, Ὁ 750 : n.r4AA,9®. — 5. YET TR τι τῇ nca#a] Β yer77r; Ος Dam.
A7 τ nd: ncnen. — 6. oT] B,C, D near. — ib. any°p] A, C, D anne» . n9°P} B
donne la lecon adoptee. — 7. en@r] B,C, Ὁ eno-s. — ib. ΔΝ : nenn] B, C,D arm? :
npdn : nenn. — ὃ. Dh: AR: HPA: 1560] Bama ı N: AINAT τ τ Ἡσδ ἢ τ 74
συ Ὁ ame: ἈΠ, : 1400, Ὁ oa2 : RMRT: nn = ἩΠΠ ἢ - Ἴῆσν, τ ib. an] C οὐῃ. --
9. ἈΗ τ apa] B ἈΠΗ7; C, Damm. — ib. ya Pape] B nee. — ἰδ. os
7] D wscn.

(les rites) du baptöme, de nombreux anges descendirent du ciel, le porterent
avec leurs ailes et le tirerent du Jourdain. Puis ils l!’adorerent ensemble.

15

Le Seigneur Jesus s’en alla du Jourdain avec 565 disciples, jusqu’ä ce quils
entrassent ἃ Jerusalem [Iyarousälem]. De la il envoya ses disciples au pays
d’Ammon [’Amon] et de Moab [Mo’ab], alın d’appeler les gens ἃ la foi du
Seigneur Jesus-Christ.

16

Lorsque Satan [Saytan] eut vu ce qui avait eu lieu au Jourdain et eut
entendu Jean devenir temoin du Seigneur Jesus, (il sut) que (Jesus) stait le
Fils du Seigneur. Le Seigneur Jesus alla au desert‘, lorsque ses disciples se
furent separds de ui. Lorsque le * Seigneur Jesus vit (Satan), 11 sut quil le « τοὶ. a8,
cherehait. I] monta au haut d’une montagne qui se trouvait la. Satan vn

1, Matth., ıv, 1.

* fol. 49,
oe
8

oc

* fol. 49,

852 LES MIRACLES DE JESUS. [246]

AdAT τ ENG τ HUNe : VE - DABAMYY : 9561 : (ἢ : ChA: ok : EN
( τ: @RlbAe : IAC τ AN: Or IT 2 -ἣ- τ 2.95 : ζλιὴσο : ΔΙῚ τ ὦ τῶ
Δῖον : ATEM: AT: Ἄυ"Πἢ Rn τ ἈΠ : ἀιθίμῃ : Ἄνα : Deo : Ar
MANKE τ NIE τ BR: NR: DNA : SPAM ::

17

oem: AM: ARM: De: 79°: Alm: PPRIP : AAPE :
no : gerne : Army : ῃΖ γῇ : DACAN : 7A: DANAY : ”Yt7: am
ΔΊ - Dörr Dar: ἤβμηΎ : bu: : Dept : 149° : EN? : Ἀσοῇ :
DAR: ἈΠ ἐν τ Art: Na: Akt : AdNT: En: Δ ΠΔΊ : Ana : Ah
PC: DO: CN: ἈὙΤ' OR: ANA: AP: RN : A'nam :
Ad : An: NIT : Ὧσο : Hehe: ANA: An: NA: PA: Πρ δῆ : A
PAR: AAMANKE ©:

1. ont : cha : ank] B, D om. oa; C cha: anr. — 3. Ann] B, C, Dan:
hun. — ib. Am τ nn] B, C γε RAN: nchfn. — 4. gen] B, C,D om. —
>. AM τ nr] B ἈΠ}; C, Dama7 τ πιῇ =: nenen, - 6. zen? : em?) B, Ὁ ἡ»,
m: gerne; C dem” ı Foone, — 7. Dany ı nem” : mu] B, C, D mama : ur : nem,
τ ὃ. ΔΆΔῚ A, Bom. a: C, Ὁ donnent la lecon adoptee. — 9. DnD/>n] C, D ana,
— ὦ. RM τ np] C, D Amıay τ nr: nenn. — 10. na] A om.: B, C, D donnent
la lecon adoptee. — 70. mirn : A] A ns»A: B, C, D donnent la lecon adoptee. —
11. anmana.c] B om.

aussi monta au sommet de cette montagne. Illui dit : « Regarde les royaumes du
monde entier : υοἱοὶ qu’ils sont ἃ moi. Si tu m’adores, je te (les) donnerai, »
Le Seigneur Jesus lui dit : « 11 (est) Eerit qu’il faut adorer le Seigneur seul et
rendre le eulte a lui seul'. »

17

Le Seigneur Jesus revint au desert. En ellet, il savait auparavant que
Salan le tenterait par la faim. Il s’affama lui-m&me et ne mangea rien,
(pendant) quarante jJours et (pendant) quarante nuits. Satan vint vers hu dans
le desert et lu dit : « Si twes le Fils du Seigneur, dis a ces pierres de devenir du
pain, car je sais que tu as faim. » Le Seigneur Jesus repondit et lui dit : * « Voiei
qwil (est) derit : (Ce n’est) pas seulement de pain que vit I’'homme, mais de toute

parole qui sort de la bouche du Seigneur?. »

1.°Matth, ve 8-10, - 9. Matth., ıv, 2-4.

10

[247] TRENTIEME MIRACLE. 853

18

DIS, τ PPR-P : ARTE : Aa: ἀνθ ἠτἢ τ Den: ἡθιη τ οι ΕΣ : ραν
ne : Πσοῤι ! : PP: λιθζιαλ,9" :- DPEP : ἈΠΠὮ : δ. ἢ : ΘΠ(Ί :
ve: αὐ ρμη, : “1 : συ τ ἈΦΙΎΤ' : Pr Φὸ 1 DR: Am: DAR:
ἈΠ ΠΩ : Art: An : nr: N9°% : Psh3d : AR : HhCPN : Ach: 16:
An: AmAdATr : NIE: 0» : σοὶ : @rmLm- : It τ: Ada : Ach :
no : Ἀσολ 11. : Ban : NAFTAn : no : Börln : NA : EP:
oNAP.@- : ΡἼ Δ ἢ : Dam : ATTIPE : ΗΠ : AICh = Ada: Fi: ΘῊ ,
ἡ. : 19499 : @TnRR: τ ANA: one

49

DAY : AChP- : AA : AP : ἘΦ 1υ. τ AARMT τς @R,lbAr τ ἈΠ αν.
αἰ : AFaont : ΔΆ ἽΠΠΩ : AyAann ::: ahy’M: 5,7: ἤθη : DIeP :::
ὠφαῇ" : σοΛἈΠΊ:: : ΟἹ ΑἸ Ρ 1

1. ρῳ ρ:95] C, Ὁ Ἀφθον, — ib. γῶν : Ἀφ] B, C, Ὁ ἈΊΝ 7 τ δά ε ἩσΠΠΈδ. — Ὁ. ΤΣ
φῇ Β γ»λρ Φὺ. — ἰδ. nmn : n.pan] B ana τ np: ΟΝ τ άπ τ menen; ἢ
Ama7 τ nenn. — ἅν 17 : 09°%] B. C, D age τ 97 τ MATTER. — Ὁ. ΦΊ ζω] B om. —
7. onnem-] C onneRVon. — ib. nur] C ner sic. — ib. n2cn] C, ἢ μηδ. —
9. any] D ann. — id. ἽΝ ın.pin] B, C, D Ray = np a nenn. τ ib. ante Au:
B,C,Dadd. na. — 11. συλ 0. C wAnnT.

18

En outre, le Seigneur Jesus savait auparavant que Satan voulait le tenter
au-dessus de l’autel (du temple) de Jerusalem. Le Seigneur Jesus le preceda et
monta la. Satan aussi monta ἃ V’endroit des cornes de l’autel. Il [αἱ dit :
« Si tu es le Fils du Seigneur, comme (’)a t&moigne Jean, fils de Zacharie
[Zakäryäs], preeipite-toi toi-möme du haut de ce temple et jette-toi en bas,
car il (est) eerit que (le Seigneur) a ordonne ἃ ses anges, ὦ ton sujet, de te garder
dans toutes tes voies et de telever dans (leurs) mains, afin que tes pieds ne se
heurtent pas ἃ la pierre‘. Tu chevaucheras sur le loup et le dragon et tu fouleras

(aux pieds) le lion et le dragon’. »
19

Aussitöt le Seigneur Jesus fit voir * sa gloire ἃ Satan. Il ui dit : « Il (est)
eerit : Ne tente pas le Seigneur, ton Dieu?. » Alors Satan le laissa et s’enfuit. Les

anges (du Seigneur) s’approcherent et le servirent ἡ.

1. Matth., ıv, 6. — 2. ΡΒ συ il. .9: Matth., τιν, 7. — A. Matth., ıv, 11.

fol. 49,
γ ὩΣ

* fol. 49,
eb:

8δή LES MIRACLES DE JESUS. [248]
20

DAPLFL: Faond : APAN : ἡθμη τ ad : AMA : ALrhh : PRL:
NA: na : ρ,“2.3.95 : PA: NR : HR : N : 1AA : AA: BIN: ὦ"
dr: ZA : ΠΥ : NR : wi : AdMVan- :::

Nchrt : θυ: : PUR : PA : 10% : DAR : PR: DPHA : NAhzE :
σοῦ, : Era : δον : YA ::

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20

Apres qu'il eut ete tente par Satan, le Seigneur Jesus alla a la terre de
Galilee [Galilä], afin que füt accomplie la parole du prophete qui a dit : « (Quant
aux) gens de Galilee qui demeurent dans les tenebres, une grande lumiere s’est
levee sur eua'. »

Que la benediction de sa gräce soit avec son serviteur Walda-Wähed et
avec sa femme Matsheta-Dengel pour les siecles des siecles!

1. Matth., ıv, 12, 14 et 16.

TABLE ANALYTIQUE DES MATIERES

| Pages.

MINCHBETSUNTEMEEMIRAGLEN.. το τὸ an... Sen 181-186
LA BRANCHE D’OLIVIER PLANTEE PAR ZACHEE.

1. Un vieillard, nomm& Zachde, demande secours ἃ Jesus pour payer
ses dettes. — 2. I) lui declare que tous ses oliviers ont te steriles. —
3. Jesus se fait apporter une branche d’olivier et ordonne ἃ Zachce de
la planter au milieu de son champ. — 4. Cette branche pousse imme-
diatement. — 5. Zachee et les gens de sa maison croient au Christ.
— 6. Zachee fait une recolte d’olives extrömement abondante. — 7. Il
va remercier Jesus, qui lui promet que, chaque anne, la r&colte sera
aussi copieuse.

BINEEDEUXTEMEAMIRACLE τος u. „rn... nun. nein. 186-191 ἶ
RESURRECTION DE SARA, REBECCA ET RACHEL.

3
£
1
4

1. Jesus, en se rendant au tombeau de Rachel, rencontre des princes

x des pretres et des seribes. — 2. Comme illeur dit qu’il va ressuseciter
Rachel, ils le traitent de fou. — 3. Il les reprimande severement et
leur deelare qu'il va ressuseiter aussi Sara et Rebecca. — 4, Il opere

la resurrection. — 5. Il fait constater aux Juils le miracle. — 6. Sara
admoneste les Juifs. — 7. Jesus les gourmande aussi. — 8. Il ordonne

aux trois saintes femmes de retourner ἃ leur tombeau. |

MINGENRORSIEMENMIRACEE. 2. © = San. 8 an ae a ὦ: 191-195
LE MIRACLE DES MELONS.

1. Jesus rencontre, ἃ Cesarde de Palestine, un homme qui se lamente
sur la perte de ses melons, entierement ronge6s parles vers. —2. Jesus
se fait apporter les trois racines qui, seules, restent dans le champ. —

- 3. Il les benit et ordonne de les planter en les eloignant l’une de
l’autre. — 4. La röcolte est surprenante et procure au proprietaire du
champ, apres le payement de ses dettes, un benclice dequatre mille
drachmes d’or. — 5. Cet homme apporte l’or ἃ Jesus, qui lui conseille
de le donner en aumöne aux pauvres. — 6. Il le distribue entierement
et devient l’un desdiseiples de Jesus.

BINETLOUNTRIEME MIRACLE. vu. 2 a. 195-200
GUERISON DE L’HEMORROISSE.

1. L’hömorroisse se decide ἃ aller toucher la [range du vetement de

Jesus. — 2. Elle est guerie aussitöt. — 3. Jesus demandant ἃ Pierre
qui l’a touche, I’'k6morroisse se presente. — 4. Jösus lui remet ses
peches. — 5. Aux Juils indignes qui le prennent pcur le fils du char-

pentier Joseph, il röpond que Joseph n'est pas son pere, mais son ami.
PATR. OR. — T. XVII. — F. 4. 59

856 TABLE ANALYTIQUE DES MATIERES.

— 6. Il apercoit une chevre sauvage paissant sur une colline et lui
ordonne de dire qui il est. — 7. Sept mille quatre cents hommes, sans
compter les femmes et les enlants, croient en Jesus. — 8, Jesus
renvoie la chevre, en lui promettant qu'elle ne deviendra la propriete
de personne.

VINGT-EINGDIEME IMIRAGIE τ τ πτοο
GUERISON D’UN ELEPHANTIASIQUE SOURD-MURT.

1. Jesus rend la parolea un elephantiasique sourd-muet. — 2. I! Venvoie
ensuite se laver ala piseine de Siloe : la lepre disparait.—3. Comme
la guerison est operde le Jour du sabbat, les Juifs veulent mettre ἃ
mort Jesus. — 4. Le miracule ‚defend Jesus. — δ. Jesus adresse aux
Juifs de cinglants reproches, sous forme d’anathömes. — 6. Aux Juifs
qui declarent que le Christ est Fils de David, il röpond par la eitation
du premier verset du Psaume CIX (Diwit Dominus Domino meo).

VENGT-SIKIEME, MIRACLEIN τὸ τ τ τ τσ ον

L’EXPULSION DES SAUTERELLES DE LA GALILEE ET DE LA JUDEE
ET LA QUESTION DU SABBAT.

1. Pendant quatre ans et demi, la Galilee et la Judee sont vavagees par
les sauterelles. — 2. Les Juifs chargent Nicod&me d’aller demander ἃ
Jesus la cessation du flcau. 2. Nicodeme fait la d&marche. — 4, Jesus
lui dit que cette calamite est due ἃ l’endureissement des Israelites.
— 5. Neanmoins, il les delivrera, mais ce sera le jour du sabbat. —
6. Il expose a Nicodöme la question du sabbat. — 7. Nicodeme est
emerveille de la sagesse de Jesus. — 3. Jesus est transfigure et
entoure d’une nude Jumineuse. A un ange qui descend du ciel pour lui
demander ses ordres, il enjoint d’&carter le fleau, le Jour du sabbat.
— 9. A Nicodeme &pouvant6 de ce qu'il vient de voir il deelare que le
spectacle sera bien plus effrayant, lorsqu'il viendra Juger les vivants
et les morts. — 10. Il le charge de pröcher aux Juifs la penitence. —
11. Conversion de nombreux Israelites. — 12. Nicodeme voit, de ses
Propres yeux, l’ange &carter le fleau.

Es ΟῸΘ6 τ:

LES LIONS D’ASCALON.

1. Les habitants de la region d’Ascalon viennent supplier Jesus de les
delivrer des incursions de nombreux lions. — 2. Jesus leur promet de
les exaucer. — 8, Nathanaöl communique aux lions l’ordre de Jesus.
— 4. Les lions se prosternent devant Nathanaöl et lni obeissent. —
5. Les gens d’Ascalon sont affermis dans la foi.

VINGT-HUITIEME MIRACLE

DISCOURS ESCHATOLOGIQUE DE JESUS A JERICHO.

1. Les apötres sont la lumiere du monde et le sel de laterre. — 2. Dis-

200-207

TABLE ANALYTIQUE DES MATIERES.

eours eschatologique de Jesus ἃ Pierre. — 3. Pierre demande ἃ Jesus
_ oü les apötres, qui se trouvent dans le dösert, iront passer la nuit. —
4. Jesus ordonne ἃ Pierre de se rendre ἃ Jerusalem. — 5. Pierre et
les apötres arrivent instantanement ἃ Jerusalem. — 6. Ils rencontrent
τ Gamaliel qui les introduit chez lui. - 7. Gamaliel va au-devant de
Jesus qu’il trouve assis sur le Mont des Oliviers. — 8. Au moment

ou Jesus entre chez Gamaliel, les colonnes de la maison se couvrent

Ὶ de verdure. — 9. Jesus declare a Gamaliel qu’il deviendra martyr. —
. 10. Paroles de Jesus aux apötres. — 11. Jesus passe la nuit chez,

ἡ;
Gamaliel. (
WENGTZNEDVIEMEMIRACLE 2 242%... Don nes. 02 .229-935 ξ
-DISCOURS DE JESUS A SES APOTRES SUR LE MONT DES OLIVIERS. Ä
i
E
]
᾿

1. Jesus se rend au Mont des Oliviers. — 2. Discours de Jesus aux
apötres. — 3. Discours de Jesus a Pierre. — 4. Les apötres sont
jaloux de Pierre. — 5. Apres leur avoir prescrit l’humilite, Jesus leur
declare qu'ils jugeront les douze tribus d’Israöl. — 6. Il se reserve
de juger lui-me&me les fideles. — 7. Seul le Pere celeste connait la date
du jugement.

ΡΝ HEMERMIRACHES U 0. nee. sur. 235-248
_ BAPTEME ET TENTATION DE JESUS.

I. ΒΑρτὴμε DE Jesus. — 1. Paroles de Jesus ἃ ses apötres. — 2. Jean-
Baptiste declare ἃ ses disciples que le Seigneur lui a revele, dans le
sein de sa mere, que, lorsque les eaux du Jourdain se mettraient ἃ
reculer et deviendraient ardentes, ce serait le signe de la venue de
l’Agneau de Dieu. — 3. Le prodige annonce se r&alise. — 4. Jesus dit
aux apötres qu'il va aller au Jourdain se faire baptiser par Jean. —
5. Il passe la nuit avec ses disciples a Bethanie, chezLazare. — 6. Jean
confesse publiquement la divinite de Jesus. — 7. Jesus insiste pour
que Jean le baptise. — 8. Les eaux du Jourdain reculent de quarante
coudees et deviennent comme des charbons ardents. — 9. Jesus
admoneste les eaux. — 10. Ilinsiste a nouveau pour que Jean lui
donne le bapteme. — 11. Ildescend dans le Jourdain. — 12. Pendant
le bapt@me, le ciel s’ouvre, l’Esprit-Saint descend, sous laforme d’une
colombe, sur la tete de Jesus, etla voix du Pere se fait entendre. —
13. Affermissement de la foi des apötres et conversion des Juifs qui
assistent au bapt&me. — 14. A sa sortie du Jourdain, Jesus est adore
par de nombreux anges. — 15. Il retourne ἃ Jerusalem d’oü il envoie
ses apötres pröcher aux pays d’Ammon et de Moab. — II. Texrarıon
DE Jesus. — 16. Jesus esttente par Satan au sommet d’une montagne,
au desert. — 17. Apres un jeüne de quarante jours et de quarante

τ nuits,il est tent& ἃ nouveau. --- 18. Il est ἰθηϊό une derniere fois sur
le pinacle du temple de Jerusalem. — 19. Apresla fuite de Satan, des
anges servent Jesus. — 20. Jesus se rend en Galilee.

TABLE DES MATIERES

DU TOME XVIl

. 1. — JOHN OF EPHESUS.
Introduction .
Author's preface .
Lives of the Eastern Saints (1)

Fasc. II. — DOCUMENTS RELATIFS AU CONCILE DE FLORENCR.

& II. ΞΞ ἀπ γος ὉΠ ΣΟ οὔ ΠΤ τὐηος de Marc d’Ephese. 85 ἐν ΕΗ
x Introductionns: Su. ar dun Lee a a en πον ES τινες m 30
ἕξω, Documents: VIHSRERIWT „222: 2 See ν, 336
5, Fasc. ΠῚ. — LE SYNAXAIRE ARABE JACOBITE. — V. Les mois de
Baounah, Abib, Mesore et jours complementaires. Re
IK Mexte’arabeset traduction-irancanse. τὸ. a ἔἐρἔΔἔετρ’έ ψΠοᾶΨσοἘΠππσ- ἥ 525
B: Fasc. IV. — LES MIRACLES DE JESUS (II). |
νῷ Texte ethiopien let traduction ἐραποαίθου,. .. 2. 0 me eo 783
j Tablelanälytique. des. matieres. το 22. en we 855
Δ.

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