WORKS ISSUED
BY THE TEXT AND TRANSLATION SOCIETY
THE CANONS OF ATHANASIUS
OF ALEXANDRIA
BRIT. MUS.. COPTIC PAPYRUS XXXVI. FOL. B
THE CANONS OF ATH AN ASIUS
OF ALEXANDRIA.
THE ARABIC AND COPTIC VERSIONS
EDITED AND TRANSLATED
WITH INTRODUCTIONS, NOTES AND APPENDICES
BY
WILHELM RIEDEL
Professor in the University of Greifswald.
AND
W. E. CRUM, M.A.
PUBLISHED FOR THE TEXT AND TRANSLATION SOCIETY
BY
WILLIAMS AND NORGATE
14, HENRIETTA STREET, COVENT GARDEN, LONDON
AND 7, BROAD STREET, OXFORD
1904.
TEXT AND TRANSLATION SOCIETY.
President.
Professor Sir R. K. DOUGLAS, British Museum.
Vice-Presidents.
Mr. F. C. BURKITT, University Lecturer in Palaeography,
Cambridge.
Mr. A. COWLKY, Fellow of Magdalen College, Oxford.
Hon. Treasurer.
Dr. C. D. GlNSHURG.
Committee.
The Rev. Prof. \V. E. BARNES, Cambridge.
Dr. J. S. BLACK, Joint-Editor of the Encyclopaedia Biblica.
Mr. F. C. CONYUEARE, formerly Fellow of University College,
Oxford.
Mr. S. A. COOK, Fellow of Cains College, Cambridge.
The Rev. Prof. S. R. DRIVER, Oxford.
Mr. XORMAX McLEAN, Fellow of Christ s College, Cambridge.
The Very Rev. The Dean of Westminster (Dr. ARMITAGE
ROBINSON).
Mr. J. F. STKNNING, Fellow of Wadham College, Oxford.
Mr. ALDIS WRIGHT, Vice-Master of Trinity College, Cambridge.
Hon. Secretaries.
Mr. W. E. CRUM, London.
Prof. II. W. HOGG, Manchester.
Prof. J. DYNELKY PRINCE, New York.
CONTENTS.
Page
Introduction. [W. R.] VII
Table of Canons xxxi
Arabic Text. [W. R.] 1
Translation of Arabic Text. [W. R.] i
Appendix A. [W. R. and W. E. C] 7 1
Coptic Text. [W. E. C.] 81
Translation of Coptic Text. [W. E. C.] 115
Appendix B. [W. E. C] . 141
Table of Biblical Passages. [W. E. C.] 145
General Index. [W. E. C.] 150
Errata. 154
INTRODUCTION.
orciv svfys Aoyov rov xylcv Aftzvouriov, xzl py\
%6l$ %upTia, slq TO, I pur i a, crov ypci^ov alrov.
Jon. Mosciius, Pratuin, XL.
In the Introduction to his translation of Athanasius Festal
Letters, Larsow writes l : What could call forth more ad
miration, what attract more attention among theological
students than the discovery of a work, lost indeed in the
Greek original but preserved in a Syriac version, by the
illustrious man whom the Church of all ages has most
justly honoured as the Great , the Apostolic ? Similar ex
pressions would fittingly introduce the work published for the
first time in the following pages should its authenticity be
satisfactorily demonstrated. Scepticism however is here inevi
table ; for the sole European who has hitherto perused it
regards this work with suspicion. E. Renaudot, the learned
Oratorian of Jansenist sympathies, well known as the editor
of the Liturgiarum Orientalium Collectio and as collaborator
in the Perpetuite de la Foi, gives, in his Historia Patriarcha-
rum Alexandrinorum Jacobitarum, 2 certain information re
garding the canon-law of the Alexandrine church 3 and, while
1 Die Festbriefe des hi. Ath.^ u.s.iv., von F. Larsow. Leipzig 1852.
2 Paris 1713, 4.
3 Cf. KRQ. (= Die Kirchenrechtsquellen dcs Patriarchats Alexandricn^ zu-
sammengestellt und z. T. liber setzt von Wilhelm RicdeL Leipzig 1900), pp.
6 and 230.
VIII INTRODUCTION.
narrating the history of Athanasius, takes occasion to make
the following observations (p. 97) : Habent (Arabes) canones
Atlianasii nomine, numero centum ct septem, qni exstant in
amplissima collections Coptitarum Jacobitarum, in antique
codice bibliothecce Seguieriance et in alio quern Wanslebius, dum
in Aegypto esset, describi cur aver at, qui exstat in bibliotheca
oratoriana. Eos autcm canones Coptitis notissimos fuisse ar-
gumcnto cst testimonium Ebnassali, Echmimensis, Abulbirkat
ct aliorum, qni cos in locos communes degesserunt ant sicut
is, quern ultimo loco nominavimus, in compendium redegerunt.
Exstant quoqiie alia ex Us testimonia in variis collectionibus
quaestionibusque ct responsionibus. Non reperiuntur illi in col-
lectione Melchitarum, cujus habentur antiquissima exemplaria.
hide facile conjectura duci potest cam qinc Athanasii nomine
exstat apud Aegyptios Jacobitas jwn tarn acceptam esse ex
Grcecis codicibus, quam ex usu ecclesiarum quotidiano in literas
rclatam sumptis June atque mde canombus datumquc illi col-
lectioni titnlum quo major illi accederet auctoritas. Sunt porro
inter ill os multi qui act at i At lianas ii convenire non posstmt et
postenons temporis disciplinam reprcesentent] atque inde con
jectura duci potest, Athanasio canones illos ascribi, quod Alexan
drine ecclesitc mores et instituta spcctarent.
Since Renaudot no one appears to have read these canons,
probably owing to this suspicion of spuriousness which might
well act as a primary deterrent from any concern with the
work. And of his predecessors, only Wansleben gives the
headings of our canons, and that not from a direct acquain
tance with them, but from the account given by Abu 1-Ba-
rakat. That learned Copt, in his catalogue of Christian-Arabic
literature, observes with reference to Athanasius 2 : More
over to him (Athanasius) are due 107 Canons, which he
1 Vansleb, //is/, dc CKgl. d Alexandric etc. Paris 1677; pp. 286 294.
2 Cf. Kachr. dcr k. Ges. d. Wisscnsch. zu Gottingen ; philol.-hist. Klasse,
1902; pp. 646, 674.
INTRODUCTION. IX
composed concerning the priesthood etc. A list of them has
already been given in the chapter treating of the lists of
the canons. By the last words the writer refers to the 5th
chapter of his theological Encyclopedia, which contains a
List of the Canons ordained by the Fathers, the saintly
Apostles and the holy Patriarchs and Bishops who came
after them and were assembled in the recognized Synods . !
There, under the heading: The Canons of Abba Athanasius
the Apostolic, 2Oth Patriarch of Alexandria - - in number
107 Canons , Abu 1-Barakat gives 2 a full and accurate list
of the contents of the work, 3 concluding with the following
note: In the MS. here used it is stated that, in the MS.
whence it was transcribed, the statement is found that this
holy Canon of Saint Athanasius, the great teacher of the
land of the Egyptians, was one canon. But I, poor Michael,
who am not worthy to be bishop of Tinnis, held it right,
when copying (or translating) it, to examine it and divide
it into 107 sections, so that each section should clearly show
its contents and that all who seek (therein) anything should
easily and conveniently find it . 4 This Michael is presumably
identical with the continuator of Severus s Patriarchal His
tory, completed in 1051 5 and utilized by Renaudot for the
period subsequent to 880. G He had been ordained deacon
by the patriarch Zacharias (1004 1032), priest by Sinuthius 7
(1032 1046), whom he had served as secretary, and was
nominated bishop of Tinnis by Christodulus (1047 IO 77)>
who had already employed him as envoy to John of An-
tioch. 8 It is probably to him then that we owe the Arabic
version of our canons.
1 Translated in KRQ., pp. 1876. ^ Fol. 1430 of the Berlin MS.
3 Translated in KRQ., pp. 54 58.
4 V. the subscription to the Canons, p. 69 infra.
5 Renaudot, Hist. 399, 414.
6 /. e. from p. 322 ; cf. p. i. IV, v. of preface and 322.
7 L. c. 414. 8 L. c. 403, 407.
X INTRODUCTION.
This Arabic translation is preserved in the following collec
tions of the Canons of the Coptic church :
1. In that of the priest Macarius, who lived in the mona
stery of Abu Yuhannes the Short, in the Scetic desert,
about the year 1350 (r>. KRQ. 127). The MSS. of this
work now in Europe are enumerated /. c., I22ff.
2. In the Berlin MS. of AU. 1338 ( R; v. KRQ. 1 29 ff.),
a collection of canons related to that of Macarius.
3. In a collection in Paris, Bibliotheque Nationale (Catal.
no. 138, v. KRQ. 136), related to nos. I and 2.
4. In the collection put together by J. S. Assemani, mainly
on the basis of that of Macarius (v. KRQ. 153, no. 33).
In the Melkite collections, on the other hand, the Athan-
asian Canons are wanting (/. r., 10, I I, p. 138 ff.).
Further, excerpts from them are embodied in certain
Xomocanons: in two Arabic-Kthiopic Penitentials (v. Ap
pendix A); and in the canonical collection of Farag Allah
of Achmim. On the other hand, they are wanting (pace
Rcnaudot) in Ibn al- c Assal s Canon Law (better known in
its Fthiopic form as the Fctlia Nagast 1 }, as also in the
Xomocanon of Michael of Damietta. ;
We are however taken back considerably further than
the ii lh century Arabic translation by the remains of the
Coptic, whence the Arabic is derived. The London papyrus
(H) belongs, in Mr. Crum s opinion, to the 6 th or 7^ cen
tury; and, since the Coptic text is without doubt itself but
a translation, the Greek original of the canons would date
at any rate from the Gth century.
For further conclusions as to their provenance we arc-
dependent upon the internal evidence of the canons. It is
important here to notice that, in regard to form, they arc
comparable neither with the Apostolic Canons, the synodal
Assuming Kcnaudot s statement (p. IV) to be accurate \ cf. KRQ. 12 1.
Kd. Guidi; cf. A A Q. 119. 3 L. c. 89 ff.
INTRODUCTION. XI
decrees of the 4 th century, nor with the Canons of Timothy
of Alexandria. l They consist, not - - as the subsequent
Arabic distribution into sections might easily lead us to
expect - - of brief, judicially conceived paragraphs, but for
the most part of lengthy disquisitions on the importance
and sanctity of the priestly office, frequently interspersed
with dogmatical or exegetical comments, sometimes too with
narratives of the writer s own experiences. By the concluding
words the writer (or a later continuator) wishes apparently
to indicate the arrangement of the work (p. 67, 105):
This whole writing doth consist of three chief parts, whereof
the first treateth of the fear of God and of the altar, the
second of compassion toward the poor, and the third of the
keeping of virginity. Whoso etc.* (v. p. 67). The first 81
then might be referred to verecundia, 82 91 to miser i-
cordia, 92 104 to castitas. But such a division presents
difficulties, and it is possible that the passage cited does not
refer to the arrangement of the work, but is intended as a
development of 104, wherein the author had exhorted to
the observation of all His (God s) commandments and all
the words that are written in this book of the church s law ,
to which he then adds the observation that the contents of
these numerous injunctions may be gathered under three main
ideas: reverence for the sanctuary, charity and purity. Yet
even thus an indication as to the arrangement of the whole
work would be afforded ; for these are, in fact, the principal
conceptions which, whether in homiletic or ascetic disquisitions
or in separate rules, are here applied to the concrete rela
tionships of Christian life.
The author is without doubt a cleric, since he addresses
the clergy as his brethren . He is a bishop, and even appears
to stand in an authoritative relation towards other bishops;
for he gives them both instruction and commands (e.g. 14,
i Migne, PG. 33, 1293 ff.
XII INTRODUCTION.
1 6, 1 8, 54, 61, 62, 66, 76, 82, 104). We may therefore see
in him either a metropolitan, archbishop or patriarch. He is
a learned theologian with an extraordinary familiarity with
Scripture; Chronicles and Zechariah come as readily to him
as the Gospels.
Furthermore, he is an Egyptian. The argument for local
izing the work in Egypt is based primarily on the history
of its preservation - - in Egypt alone arc we able to trace
it - - but also by various subordinate features. The months
which occur are called by their Egyptian names, e.g. Tubah,
Barmudah. The feast of the Epiphany, in the month of
Tubah, is termed the feast of the New Year, coincident
with the harvest of grain and fruit: "The last of all fruits
is the olive, which men gather upon this day; wherefore
this is called by the Egyptians the feast of the New
Year." To Egypt moreover points the fact that the Epistle
to the I lebrews is cited as a work of St. Paul. 2 The re
ferences too to the property of the church and to \tsfellahm
point to Egypt; nor does that to vine cultivation (f. \\2a)
in any way contradict this. Eor, although wine is not today
produced in Egypt, ii; was still an important Midustry in the
Christian period, as may be seen from innumerable refer
ences throughout the private documents (papyri, ostraca 3 ),
and from some also in literary texts. 4
Thus an Egyptian provenance may be regarded as certain.
Yet the writer was no Egyptian in the narrower sense of
that name. He shows the influence of Greek upbringing and
Greek ideas and speaks of barbarians in contemptuous terms
V. p. 27.
2 "The Alexandrine church has, from time immemorial, read the Ep. to
the Hebrews as a genuine work of Paul, together with his other Epistles"
(Th. /ahn in PKE* IX. 775). Cf. also Athanasius in the 39 th Festal Letter
(Mignc, PG. 26. 1177).
3 /:. f. Pap. Oryr/t. XCII, CXVII, CXLI, CL, Faynm Towns CXXXIII.
4 K. g. Rossi, Papiri di Torino II, in. 34, Mission franf. au Cairc\\. 644,
Zoega 501 (all Shenoute) [W. E. C.].
INTRODUCTION. XIII
(flf. \Q2a, n6b). Presumably therefore he is an Alexandrine.
When then did the Egyptian archbishop, or possibly
Alexandrine patriarch, who composed this work, live ? We
saw that the remains of the Coptic version take us back to the
7th century, so that we must seek the Greek original at any
rate in the 6th. The whole character of the work forbids us
to think of a later period. The writer is acquainted with
many pagans ( 95), he speaks of the charismatic gift as of
something still familiar l ( 52), he knows the festivals of
Easter, Pentecost, Epiphany (or the New Year), but ignores
that of Christmas (f. IO3#) 2 . Nor does he anywhere quote,
as on numerous occasions he might have done, the earlier
documents of church law. A terminus ad quern having thus
been proposed, we must seek the superior limit certainly
not beyond the 4th century. The Egyptian church, as con
ceived by our author, is no longer a state-persecuted body;
it is the church of the state. The writer feels himself to be
a member of the Roman empire when he speaks of the duty
of the king to protect his territory against the attacks of
the barbarians (f. 102 a) \ he appeals to the civil law in
describing the duties of the bishop towards the poor at the
three great festivals and towards those in distress whom he
must visit and assist: for the laws (yopoi) of the kings do
teach us how we must conform ourselves to God s benevo
lence and refresh all them that are in need. I have failed
to find the passage to which this refers, but the assumption
is at any rate made that the Roman emperor issues edicts
to the bishops. In accord with this we find that one who
robs a church is handed over for punishment to the civil
power ( 90 end, f. 117^). This last incident is stated by the
1 As in the case of Pachomius (Griitzmacher, Pachomius 1896, 69), whom,
although he refused episcopal orders, Athanasius had revered quite in the
spirit of our 52d Canon. A century later, however, Shenoute appears to hesitate
to claim such gifts (Leipoldt, Schemite 53 ff.).
2 Shenoute however is acquainted with it (Leipoldt, p. 7, Anm. 2).
XIV INTRODUCTION.
author to have actually befallen when he himself was still
a youth , and we are thus obliged to place the composition
at least thirty years later than the establishment of the state
church by Constantinc. These various considerations may
lead us to decide with some assurance upon the period be
tween 350 and 500.
Now Arabic literary tradition of the nth century ascribes
the work to the patriarch Athanasius the Great, who was
born about 293, who while still very young served 6 years
as a reader (ca. 309 315), who at the outbreak of the Arian
controversy (ca. 318) was a deacon (/ . e. act. 25), and in
326 was ordained bishop of Alexandria, which office he held,
with the interruption of five exiles (335 37, 339 46, 356
62, 362 64, 365 66), until 373. Seeing that the contents
of the work before us presuppose a definite period of peace
in the church, we should be obliged, were Athanasius the
author, to consider either the period 346 56 or 366 73,
and, for preference, the latter of these.
Is it then possible that Athanasius should have composed
this work, about the year 370? The silence of Greek writers
as regards a work of Athanasius referring specially to Egyptian
conditions, is conceivable. But it is remarkable that Severus
of Ashmunain, in his chronicle of the Alexandrine bishops,
although he gives a list of the writings of Athanasius pre
sumably from Coptic sources, makes no mention of canons. l
Still more suspicious is the circumstance that the canons of
Timothy of Alexandria (Migne, PG. XXXIII) are current
in the Armenian church under the name of Canons of Athan
asius ; 2 and moreover that a number of spurious writings
besides pass under his name. It would seem not impossible
that the present work may owe the name of Athanasius
1 r. Severus ben el-.MoqafTa c , cit. Seybold, 1904 (Corpus Scr. Christ. Or.^cd.
Chabot), text p. vP.
Cf. Dashian: Armcn. Hss. d r Mechit.bibliothek zu Wien, p. 134, col. 2.
Mr. Crum drew my attention to this.
INTRODUCTION. XV
merely to the imagination of its Arabic translator, Michael;
the extant Coptic fragments at any rate preserve no author s
name. Further, Renaudot calls attention to certain internal
difficulties: sunt inter illos canones multi (which?) qui aetati
Athanasii convenire non possunt et posterioris temporis disci-
plinam repraesentant. Yet there are, on the other hand,
passages in the work which appear to point both to this
period and to Athanasius as their author. We may draw
attention to the following points:
1. The writer s interest in distinguishing between the
canonical and apocryphal books, which characterized Athan
asius; cf. his Festal Letter of 367. The Reader shall read
nought save the catholic word, lest the people mock at the
lying words of the abolished (apocryphal) writings, which
be not of the spirit of God, but of the world - so says
11 (f. 102 #). By a slight alteration in one Arabic letter
the reading catholic word could be replaced by canonical
word . But even if the traditional reading be retained, the
idea is in perfect agreement with those expressed in the
above-named Festal Letter: KZI opac, ayMTryroi, %<ZKS!VUV KU-
vovtfyfAZvav, Kofi TOVTUV avayiyvoixrKO&evuVj ov^Mftov TUV XTTCKPV-
<2AA# alpsriKuv STTIV ewivoicf,, yptiQovTocv f&sv OTS
UVTX. And again in 18 (f. 104$): The Bishop shall
prove the Reader often and the Singers, lest they read any
but the common, catholic books, whence all the people do
learn the great and merciful work of God. It is to be ob
served here how, in both instances, canonical and catholic ,
apocryphal and heretical are coupled together.
2. Still more remarkable is the twice repeated reference
to Meletius. In 12: The singers shall not sing the writings
of Meletius and of the ignorant, which sing without wisdom,
not as David and in the Holy Spirit, but like the songs of
the heathen, whose mouths ought to be stopped. 2 But if
1 V. PRE*\^. 793. 2 Cf. Eph. V. 1 9, Col. III. i6,Ps.LXIII. 12, Rom. III. 19.
XVI INTRODUCTION.
they sing not in the Holy Spirit, then let them sing not at
all. It is written : Ye shall not add aught thereunto neither
take aught thence. And 25 enumerates, among those
who are to be carefully excluded from the sacrament, all
sorts of magicians and also all such as say that Meletius
hath (or the Meletians have) a church .... For had they
been ours, they had remained \vith us 2 and had not risen
against the Lord, nor had separated themselves from His
church. And how can there be two churches, seeing the
apostle Paul saith 3 that the church is one ?
This last paragraph, in thus fixing the limits of the sacra
mental community, treats heathen and heretics as ipso facto
excluded and does not so much as mention them. Those
alone are named about whom there might exist a doubt;
those, that is, who either are or at any rate declare them
selves to be or are regarded by others as being, members
of the church. Of the first of these, the author names such
as practise any form of superstition - - a class very largely
represented in Egypt; of the second, the members of the
schismatical church of Meletius. The latter are not to be
treated as members of the catholic church; for they are
schismatics, maintaining that Meletius has a church, in other
words, that there are two churches, while in truth there is
but one. Now these Meletians aim at fellowship with the
catholics ; but this is to be refused until they shall forsake
the community of Meletius and confess one catholic church.
Furthermore we learn that in the Meletian church hymns
were sung which had perhaps been composed by members
of that body. The intrusion of hymns thus emanating from
schismatics into the service of the catholic church must be
prevented and with this object a general injunction is issued
against the use of any liturgical songs beyond the biblical
Psalms.
Dcut. XII. 32, IV. 2. 2 x joh. II. 19. 3 Col. I. 24, Eph. V. 23 32.
INTRODUCTION. XVII
Of the Meletian schism we know, it is true, very little ;
that little however is in complete accordance with what we
learn from our Canons. l Meletius or Melitius, bishop of
Lycopolis, was excommunicated in 311, by Peter of Alex
andria. But Meletius , says Athanasius, 2 appealed not unto
another synod, neither did he seek to defend himself, but
rather was the cause of a schism and his companions are
up till now called not Christians but Meletians. For Athan
asius, then, he was not a heretic but a schismatic, who had
rent asunder the seamless robe of Christ, 3 and whose ad
herents, the Meletians, nevertheless boast that they have
received that which belongeth not unto them, namely, that
they also were reckoned of the catholic church. 4 For, as
Epiphanius 5 relates, a difference of opinion had arisen be
tween archbishop Peter and Meletius regarding the treatment
of the lapsi, and, in the course of this dispute, Peter had had
his deacon announce that whoso was of his opinion should
come to him, but that those who agreed with Meletius should
join him. From thenceforth each party had refused to the
other communion both in prayer and sacrament. Meletius
appointed separate bishops, priests and deacons and set up
his own churches, even in Alexandria itself. To put an end
to this schism, the synod of Nicaea had decided that the
adherents of Meletius should be readmitted into the catholic
church. Yet Athanasius wished that that decision had never
been taken at Nicaea. The hostility between the two parties
continued; Meletians and Arians made common cause, and,
at the synod of Tyre (335), brought about the deposition
of Athanasius. Thus we may understand how, about 350,
the Meletians, rather than the Arians, appear as the true
1 Cf. Hefele, Conciliengesch. I 2 . 343 ff. and especially H. Achelis in PRE*
XII. 558.
2 Contra Ar. LIX. 3 Larsow, Festbriefe 84.
* L.c. 127 (AD. 359). 5 Haer. VIII. 6 Contra Ar. LXXI.
b
XVIII INTRODUCTION.
enemies of the catholic church in Egypt. ! In later times
we learn that the sect was still in existence in Egypt in
the middle of the 5th century. 2 Further, Theodoret states 3
that the Meletian monks had adopted various superstitious
practises, Jewish ablutions and the like. Possibly the mention
in our canons of the Meletians, directly after fortune-tellers
and magicians, may have some reference to this; while the
statement of the canons, that the Meletians sang in their
services newly composed Psalms, may be connected with
their eventual union with the Arians and the identification 4
of the two parties in the popular mind ; for Arius had no
toriously sought to propagate his doctrines by means of
popular songs. 5 Still more striking is the strict exclusion
enjoined by our canons of Meletians from the catholic ser
vices, when we recall the refusal to them of communion by
the archbishops Peter and Athanasius.
In short, the brief phrases wherein Meletius is here men
tioned are perfectly comprehensible as ordinances issued by
Athanasius in the years 366 73. And it may be finally
observed that the singing of new psalms is here forbidden
in the very words of Deuteronomy which Athanasius quotes
in reference to the biblical canon: Mrfiic xvTols sTTipxM.eTu,
pcj^f TOVTUV xQzipsltrQu ri.
3. A third point which may lend support to the Athan-
asian authorship of the present work is its relation towards
monasticism. In these ecclesiastical canons there is naturally
Larsow 80, 84, 127, Griitzmacher Pachomius 74. The Meletians attempt
to win Pachomius for their party, but he is referred by a vision to Alexander
of Alexandria as the true orthodox bishop.
2 Socr., ///:. I. 9, Theod., HE. I. 9. In Shenoute s time they had become
unimportant. [They seem to have existed in the 6 1 cent., v. Rev. dcs Et.
cc(j. Ill, 134 and even in the 8 I>, r. Renaudot, Hist. 230 W. E. C.].
3 M<*tr. Tab. IV. 7. 4 Soz., HE. II. 21.
5 Cf. PRE* II. 13. The condemnation of ftturnut ^ot^oi is however found
also in Can. Laod. 59 and Can. Basil. 97 (KRQ. 274).
Migne, PG. 26. 1437.
INTRODUCTION. XIX
no special treatment of monasticism beyond that of the re
lations between the sacerdotal church and the monks. Thus,
for example, in 48, no priest is allowed to enter a virgins
monastery, unless he be of advanced age. As, for reasons
of expediency, access to the nunnery is thus made difficult,
so on the other hand monks and nuns arc forbidden to
frequent certain liturgical functions. We can learn, from Can.
Laod. 9, Gangr. 20, of the annually recurrent festivals of
the martyrs which took place in chapels dedicated especially
to them. From the latter of these canons we moreover gather
that such celebrations were by many denounced, clearly on
account of the abuses to which they frequently gave oc
casion. l Such festivals took place usually at night and appear
to have acquired the character of public holidays with which
secular entertainments were combined; hence in 92 atten
dance at them is forbidden to monks and nuns, who are
rather at these times to hold a solemn festival in their mon
asteries. When going to divine service, nuns are enjoined
to walk by twos, and under the eye of the mother , i. e.
the prioress. If a father should desire to visit his daughter
in a monastery, he must have recourse to the mother s in
tervention. Virgins of both sexes are to fast strictly and
may not eat anything whence blood has gone forth, neither
drink any wine ( 98), excepting in cases of illness ( 92). 2
Not however in monasteries alone is the virgin, as a distinct
order, to be sought; she is found besides in the family
itself. 3 In every Christian household there is to be a virgin;
for one virgin is the salvation of the whole house ( 98,
104). But these virgins may not be treated as slaves or ser
vants ( 103); such treatment would be a contempt of their
estate and <T%^#. Parents may give their children to the
1 Cf. Can. Basil. 31, 32 (KRQ. 249, 250).
a Cf. i Tim. V. 23 and Athanas. (?), De Virg. Migne, PG. 28, 264 D.
3 Cf. Griitzmacher in PRE*. XIII. 221, line 25.
XX INTRODUCTION.
Lord in youth ( 97), provided the latter show an inclination
in that direction. ! Virgins of this class do not celebrate the
feasts of the martyrs with the community generally, but
apart, in the convent and under the supervision of the
abbess. The convent serves indeed as a place of contempla
tive retreat for women generally. Thus it was customary,
for example, to pray for the departed on the 4O th day after
death, because it was held that on that day the soul of
the departed appears before Christ and is requited according
to the merit of his deeds. 2 Many used therefore to pass
this night in prayer at the graves of their relatives. Never
theless the Council of Elvira (AD. 306), in its 35^ canon,
ordained: Placuit prohiberi ne foeminae in coemeterio pervi-
gilentj co quod sacpc sub obtcntu orationis latenter scelera com-
miff nut. The custom was however so firmly rooted, that com
pensative measures had to be devised and thus our 99^ canon
rules that women who may desire to offer prayers for the
soul of a son or husband shall repair to a virgins convent
and there, in company with the nuns, pass the night in prayer,
lest any soul should suffer hurt. 3 For their services the
nuns are to receive remuneration. On the other hand, there
is a general prohibition to nuns against attending any fes
tivity, whether of joy or mourning, at the houses of their
relatives. Permission to do so is granted only as an ex
ception, and then in company with the prioress. Nuns how
ever, like monks, receive their due share of inherited pro
perty ( 102).
Is it possible that these regulations are to be ascribed to
Athanasius, in about the years 366 373? His interest in
monasticism is well known. The father of orthodoxy, he is
1 Cf. A than., DC Incarn. Verln LI, Xpiffrdi; TOFOVTOV l<r%vev ev ry irepi iratp-
iz, ut; Koii -Kctiliix, (JLvi^tu TVJ$ vopiKyt; ^^txiaei; e7ri(3tzvTX ryv vxtp rov
A\). 169. 17, Const. Apost. VIII. 42, Rhode Psyche I 2 . 232.
1 Cf. Leipoldt, Schenute 117, Anm. 7.
INTRODUCTION. XXI
besides the first episcopal patron of monasticism. l He had
narrated the life of Anthony (f 356), had maintained close
relations with Pachomius (f 346), the founder, in 322, of the
first monastery, and, in the years of his persecution, had
sought refuge with the monks of the desert. It should not
surprise us therefore to find points of striking resemblance
between a work likewise ascribed to Athanasius, the De
Virginitate sive de Ascesi, 2 and the present canons. As early
as Erasmus that tract was indeed declared to be spurious;
but Eichhorn has produced in its defence weighty arguments,
with which I am myself inclined to agree. 3 Moreover, what
we know of the Pachomian monks accords well with our
canons. During her brother s life (i.e. before 346) Maria, the
sister of Pachomius, had established a convent wherein
dwelt four hundred nuns. We learn from the rules there
observed that, if a monk desired to visit a nun, the super-
intendant of the convent, as well as another nun, had to be
present at the interview, 4 just as in canon 92. The care of
souls among the nuns is entrusted to an aged man, 5 as in
canon 48. Since the Pachomian monks wore a peculiar dress,
so too the nuns would be already distinctively clothed, as
is taken for granted in our canons. 7 The Pachomian rule
again permitted its monks to receive the visits of their re
latives, though not too often, and also, in cases of death,
to obtain the director s leave to accompany the funeral,
exactly as in the canons. 8 According to the Antonian re
gulations the monks were obliged to fast daily until the 9*
hour: so too in our canons. Thus all the rules regarding
monastic life, which are to be presumed from these canons
i Loofs in PRE* II, 197. 2 Migne, PG. 28, 251283.
3 V. Theol. Stud, und Krit. 1903, 342.
* Griitzmacher, Pachomius 100; cf. PRE? XIV. 548.
6 L.c. 119, 129. 7 Cf. Cone. Chalced., Can. 4, Leipoldt, Schenute 113 ff.
8 Shenoute s rules as to confinement to the monastery were stricter (Lei
poldt 145).
XXII INTRODUCTION.
agree with what is known as to the regulations of the cloister
in Egypt in the year 350. J
Again, a strong argument for the high antiquity of the
work is offered by the fact that the authority of earlier
canonical writings is nowhere cited. Neither the Apostolic
Canons nor those of Nicaea or of any other synod are ever
mentioned. It is indeed said, in 5 (f. 97^), that the minister
of the altar must walk in the canons of the Apostles, and
in $ (j, that it is not of the church s canons to use false
weights and measures. Yet neither of these ordinances is
supported by quotations from the so-called Canons of the
Apostles or from those of a synod, but rather by biblical
texts - - the second by I Pet. V. 2, the first by a reference
to the Pastoral Epistles. Athanasius too employs the terms
ty.y./. /!7tz77iy.o} xzvc sf: (Migne, PG. 25, 224 D), Apostolic
tradition (Larsow, p. 69), canon of monasticism (PG. 28,
268 C) in this sense. 2 The sole quotation from a work of
ecclesiastical law which our canons show relates to an im
perial edict (f. 104^, v. p. XI above).
But beyond this, resemblances may be found, in the first
place, with the canons of Laodicea (c. g. f. 102 ^), which
date from the 2d half of the fourth century. Should it be
sought to demonstrate a dependence here of one from the
other - a condition which I hold to be unlikely - - it is
in our canons that the elder form would have to be recog
nized; and thus the view of Boudinhon, that the Laodicean
canons are a compilation from canons of the 4th century, 3
would receive support. Further, attention has been drawn
in the notes to the frequent resemblances to the copto-
arabic canons of Basil, while, on the other hand, we observe
a slight divergence from those of Nicaea. The latter ordain
1 V. CJriitzmacher in PRE.* XIII. 217 221.
2 Cf. Crcdncr, Zttr Gesch. d. Canons 3; Bickell, Gesch. d. Kirchcnr. I. 5 ff.
3 Cf. Lauchcrt, K anones XXII.
INTRODUCTION. XXIII
(can. 5) that, in each province, synods shall be held twice
a year, the first before Quadragesima, the second in the
autumn. l Similarly the 2O th canon of Antioch ordains that
the metropolitan must assemble the bishops of his eparchy
for a synod twice yearly, while the 38* canon of the Apostles
makes almost the same rule. Our 68* canon, on the other
hand, requires that all the clergy of an Egyptian vopcc shall
meet their bishop thrice a year - - the vo^og was, it is true,
but a small district.
Again, a point of contact with the Hippolytan Canons
may be mentioned. The So treats of the sick who dwell
in the sanctuary. If they be poor, the steward must provide
for them, while for such as sleep in the church he shall care
as for his children, giving heed to them as unto the vessels
of the church, and so forth (v. p. 49). Now in the 24^ Hip
polytan canon 2 we read: With the bishop there shall always
be a deacon, to give him information as to the doings of
all, especially as to one that is sick, that he may be aware
thereof. For the sick it is of importance that the chief-priest
visit him .... But the sick shall not be suffered to sleep in
the KOiMTypiov, except those that are poor. Wherefore shall
he that hath a house not be borne into the house of God,
except it be to pray, and thereafter he shall be carried again
unto his house. The steward that hath the care of the sick
shall cause the bishop to bear the cost of them, even unto
the earthen vessels, because the sick have need thereof. Let
the bishop give the same unto the steward. The requirement
here of the Hippolytan canon appears to me to be the later
in date ; for while the Athanasian canon assumes that the
sick of all classes sleep within the church, there to be healed,
that of Hippolytus restricts this usage to the poor, who are
without provision at home.
1 Cf. O. Braun, Synhados 18.
2 Cf. c. 6 1 of the Egyptian Church Order.
XXIV INTRODUCTION.
These rules are at the same time evidence of the extent
of the church s economic activities. As regards the structure
of the church, we learn that, in order to reach the real
interior of the building, two doors had to be passed ; the
outer of them guarded by the Oupupoi, the inner by the
deacons ( 25). In the intervening space stood the catechu
mens (g 25, f. 105*7), besides such heretics and schismatics
as desired to be present at the service. The ecclesiastical
orders are here seen in their full development of seven suc
cessive grades: bishop, presbyter, deacon, subdeacon, reader,
psalmist and doorkeeper, just as in the Laodicean canons,
21 24, and the Concil. Quinisextum, 4. Their sevenfold
division the writer supports from various biblical passages
(f. ioitf); possibly therefore this arrangement had not, at the
time, attained the position of a generally recognized doctrine. !
The clergy wear a peculiar garb (f. 105 ), which is kept
in a special room, together with the rest of the- church fur
niture (g 28). 2 This room is apparently identical with that
wherein the tithes of the harvest etc. are stored. The ma
nagement of the church s property is the duty of the steward
(olxovcftoz) who plays an important part in our canons. 3
Where more than one steward is required, these have at
their head the clzovsfAst: tAsyzz, the colleague of the bishop.
Single churches have their own husbandmen (fellahm), who
till the land with hired labourers. Such detailed instructions
as to the management of ecclesiastical property, suggesting
as they do comparisons with Can. Antioch. 24, 25, Gangra
7, 8, Apost. 39, 40, are especially interesting. And it may
be here observed that, to judge by the Egyptian ostraca,
1 The catholic church, though recognizing 7 orders, counts them differently
(r. \Vetzer-\Velte IX, 1032, Kraus, Realenc. II, 555). I have failed to find
any testimony regarding the antiquity of the number. Harnack (Urspr. d. nie-
deren Wcihcn, TU. II. iv, 100) appears to regard the eight orders as the
older number; but in this he can scarcely be correct.
2 ) Cf. Can. Basil. 96. 3 Cf. Suicer, Thesaurus^ s. v. oi
INTRODUCTION. XXV
the economy of the Christian church would seem to have
imitated that of the heathen temples. For, according to these
texts, the landowner was called upon to pay, beyond the
land and poll taxes, a contribution towards the temple of
his district; and so, as well as the state dues, we read of
the collection of the sacred barley and sacred wheat , a
hundredth part of the total harvest. The corresponding duty
upon vines and fruit-plantations amounted to a sixth of the
whole, and so on. But the question can not be further fol
lowed out here. We were only concerned to show that the
regulations of our canons are not in contradiction to the
conditions of the age of Athanasius; and this point may, I
think, be held sufficiently demonstrated. Nor will any one
contend that church legislation was a field beyond the pro
vince of Athanasius. l
Finally, it would be difficult to discover a closer resem
blance to the style of our canons than in that of the Festal
Letters of Athanasius (e. g., here p. 67, compared with the
close of the ist Letter).
Now the Chronicle of John of Nikiu 2 records that Athan
asius, on his recall from his fourth exile (364), assembled a
synod of all bishops and teachers and composed two tracts, 3
one upon the Logos and the Trinity, the other upon the
Commandments of Christ . 4 Of the second of these Zoten-
berg states that it is otherwise unknown. The Command
ments might, for two reasons, be identified with our canons:
(i) because the latter begin with the words, These are the
1 Perhaps Can. Basil. 31 (KRQ. 249) refers to an Athanasian work of
this nature. [On the other hand, the Athanasian works cited by Can. 2 of the
Trullan Synod (692) among the canons of the fathers still in force, are doubt
less those included likewise in the collections of Balsamon and Zonaras (Migne,
PG. 138, 545 ff.), viz. the Epistles to Amon and Rufinian and a passage from
the 39^ Festal Letter (cf. Th. Zahn, A than. u. d. Bibtlkanon, 1901, p. 3). W.E. C.]
2 Cf. Zotenberg, Jean de Nikiou 443 = Journ. As. VII. 12 (1878), 263.
Mr. Crum called my attention to this passage.
3 4
XXVI INTRODUCTION.
laws , and (2) because the date given in the Chronicle agrees
fairly with that at which we have arrived. To me, then, it ap
pears not impossible that these canons are, as a whole, derived
from a work of Athanasius. Not, of course, that every phrase
of the Arabic version is to be claimed as Athanasian ; a
comparison with the Coptic fragments shows how great is
the freedom of much of the Arabic translation. ] Moreover
the impression is often given of confusion in the text, 2 and
the conclusion, from 105 onwards, has almost the appea-
rence of a subsequent addition.
It remains to say something as to the plan followed in
the present edition of the Arabic version. It is based upon
the translation contained in the MS. Diez, qu. 107, of the
Royal Library at Berlin (= R ; cf. KRQ. 129135), which
is described as followed by Ahlwardt (Ratal. IX. 539, No.
10181): 219 foil., 4, 19 (20) 11., (26 X l6.J ; 19 20 X I2j cm.;
from f. 51 onwards 18 19 X ill cm.). - - Condition: in
general fairly good, though somewhat dirty and spotted,
with water stains in the margins of the first third. A certain
number of worm holes. Paper: yellow, thick and smooth. -
Binding: brown leather with fastening No. II. -
ft". 94 122(7. Title: d-t^u ^J^ u*}*" ^ J^oLaJ! (j^cX&SI cv!^
^otx \xs ^ &j.JvjjC*V. The Canons of Athanasius of Alexandria,
> >
107 in number. -- Script: rather large, good, regular, fully
vocalized, although diacritical points arc sometimes wanting.
Titles in red. The copy dates from AM. 1055 = AH. 739
= AD. 1338. According to f. 108 one fol. is wanting. 3 Fol.
I22/; is blank.
1 Cf. e.g. 44 and 46, in two recensions (pp. 34, 35 and 119, 120 below).
i Cf. 79 and 43, 80 and 44, 86 and 64. In the Coptic MS. BP a frag
ment paged 91, 92 has the text of 101 arab. (y. p. 113 below), while
another leaf, paged 97, 98, shows 48 (v. p. 91 below). These facts are most
easily explicable, as Mr. Crum observes, on the assumption that our earliest
Coptic text was arranged in a sequence totally different from that in the
translation of Michael of Tinnts.
3 This is not quite accurate. F. 108 ends indeed with 54 and f. 109
INTRODUCTION. XXVII
This manuscript is well fitted to serve as the foundation
of the text, being not only the oldest but being moreover
very carefully written. To follow its orthographic peculi
arities, is, I believe, to contribute something to the needs of
Arabic philology. The Arabic employed in this version is
not of the classical idiom; it would therefore be a funda
mental error to treat such a text from the classical stand
point and to correct it in accordance with Wright s grammar.
Neither can the classical rules as to orthography be here
observed; to do so would to be give our Canons a linguistic
form which in reality was never theirs. The Arabic dialects
moreover are today zealously studied, and to many therefore
the exact idiomatic and orthographic forms of the oldest
begins with 57, thus omitting 55, 56. Yet there is no evidence of a
missing leaf. The quire has, like all the rest, 10 leaves, and moreover, the
old Coptic pagination is continued without interruption. 55, 56 must there
fore either have been absent in the MS. copied or must have been omitted
through the scribe s carelessness.
1 The following is the scribe s subscription to the Canons:
L*jJ>
Finished are the Canons of the excellent, saintly, great father Ath., the
apostolic, patriarch of Alexandria. And their number is 107 canons. In the
peace of the Lord. Amen. And this (befell) on the 8 th of the month Amshir,
year 1055 of the pure Martyrs, which corresponds in the blessed Arabic
months (lit. month) to the 21 st of the simple month Ragab of the year 739
of the Hijra. And praise be to God for ever and ever. My God, have pity
upon the poor scribe, who is overwhelmed in oceans of sin and wickedness
and clothed in all vice and wickedness, and forgive him at thy advent to
this world. Amen. Both the above dates correspond to Febr. 2, 1339.
XXVIII INTRODUCTION.
manuscript will be not unwelcome. A certain arbitrariness
in the treatment of the text was, it is true, unavoidable; I
have, for example, generally corrected such faults of the
scribe as ^ for Jj>; but the MS. is responsible for incon
sistencies such as the addition or omissionof the hamza
and ^"VS *-^ and f*^ ) tllc f rms o- 5 " and C^~ as th
of nouns, or c. <f. ...JO^o and f^oC^o of verbs; further, xu^
o> QJ jr
and :<-uAx, ^3 and pb, Jo^ and Jj^, ^^ and ^i.
The Berlin MS. was collated throughout with photographs
of two MSS. of the Macarius text, viz.
1. Cod. Vatic. CXLIX, CL (7;. Mai, Scr. Vet. Nov. Coll.
IV. 275), a paper volume, of 178 foil. The subscription, fol.
86 (Icgc 80), is given as: Absolutus est liber liic benedictus,
qui complectitur omnes sacros ecclesiae canones, mcnse emscir
(februario) anno ss. martyrum millesimo octogesimo octavo
(Christi i 372), quorum benedictionesDeus nobis imp ertiatur. Amen.
2. Cod. Paris., no. 251 in De Slane s Catalogue, where it
is described as follows: A collection of canons, brought
together by Maquara (s^Ux), a priest of the monastery of
St. John the Dwarf, which is situated in the desert of Scete
(^^fj^). He extracted his documents from a large number
of books found, either in the desert monasteries or at Cairo.
After several years of laborious work, the collection, of
which the present MS. is an exact copy, was completed.
It contains the following pieces:
. . . . 40. (fif. 323 339). Canons of the Church, set in order
by St. Athanasius, patriarch of Alexandria, and numbering
107. At the end of the work, Michael bishop of Tennis
( -^j) informs us that he had rearranged these canons in a
more convenient order
Paper; 336 foil. Height 34 ^ cm., width 25 cm.; lines in
a page, 24. The MS. is dated AM. 1069 = AD. 1353. (Sup
plement 83, Saint Germain 41).
INTRODUCTION. XXIX
For the first 10 canons (flf. 323^: 327$) I had the use of
a copy made from this MS. by Mr. Crum; for the remainder
(flf. 328^ 338$) I used photographs taken by Mrs. Crum.
This MS., as having been made directly from the author s
copy, is our best authority for the Macarian collection. Be
sides it, a partial copy by Mr. Crum of a MS. of AD. 1680,
now in the Bodleian (Hunt. 32), has been collated for 59
61, 65 70, 73, 74. It is thus described by Uri in his
catalogue (I, p. 40) :
No. LXII. - Paper (bombycinns] codex, written by the
same hand as the preceding. ! Foil. 238. Contains the 2nd
part of the Canons of the Alexandrine Church, consisting of
, ..... 13. Athanasius of Alexandria : 107 Canons.
Finally, for 55, 56, wanting in R, I used Mr. Crum s
collations of the Paris MSS. no. 252 (De Slane p. 68), a
copy made for Wansleben in 1664 (cf. KRQ. 122), and no.
238, probably part of a distinct collection of Alexandrine
canons (cf. KRQ. 136).
Unanimous readings of these Macarian MSS. are in the
following pages indicated by M, those peculiar to the Va
tican, 2 Paris and Oxford (Bodleian) MSS. respectively by
Mv, Mp, Mb.
I had originally noted in the margin all the variants of
the MS. M. Subsequently, in order to reduce the cost of
printing, but contrary to my own wish, I restricted these
to a selection. The reader will however still find all variants
of importance noted. As in the case of the Hippolytan
Canons, I should have been glad to omit in the present
edition the division into separate canons, an arrangement
1 c No. LXI. Paper codex, elegantly written, in AM. 1397 = AD. 1680.
(P- 39>
2 It should be observed that this MS. was frequently corrected by its scribe
in accordance with the rules of grammar: e. g. he read in the copy before him
j? S^AMA]^, but corrected it to ^ yJ LkjJ ^ . I have for
the most part ignored such variants.
XXX INTRODUCTION.
not merely in itself very recent some 700 years later than
the original composition - - but detrimental to the literary
form and not infrequently quite false, as, for example, be
tween 80 and 8 1, where a sentence is cut in half, and
at the beginning of 79, where the train of thought is com
pletely ignored. l However I finally decided to acquiesce
in the traditional arrangement; for it is in this form alone
that the Arabic text has reached us and upon it too the
description of Abu 1-Barakat, and thence that of Wans-
leben, was based. The titles of the individual canons as
given in the Berlin MS. are included in the notes. These
are not to be found in the Macarian collection, nor do they
agree at all with the headings given by Abu 1-Barakat. 2
They would thus not be part even of the original Arabic
translation. For this reason they are here relegated to the
notes, where their retention may be justified on grounds of
practical utility.
The Arabic text was translated by me into German and
thence into English by Mr. Crum. 3 The responsibility for
the translation from the Arabic rests with me alone, although
I have to thank Mr. Crum for many suggestions.
The notes in the lower margins fall into two groups.
Those bearing letters refer to important textual variants,
while those signed with figures relate to the subject-matter,
biblical quotations or parallel passages from other ecclesias
tical literature.
Of the Coptic fragments and their relation to the Arabic
version Mr. Crum has given an account in a separate section.
Greifswald, September 12, 1904. WlLHELM RlEDEL.
It will be observed that the Coptic version frequently shows divisions
divergent from those of the Arabic (y. p. 83 below). 2 KRQ_. 54 ff.
3 [My thanks are due to Mr. F. G. Kenyon for kindly reading a proof of
the English of this and also of pp. 117 140. W. E. C.]
TABLE OF THE CANONS,
ACCORDING TO THE ARABIC VERSION (MS. R.).
Can. i. Of the priests, the ministers of the altar.
2. Likewise concerning the work of the priests at the
altar.
3. Likewise concerning the priests, the servants of the
altar.
4. Likewise concerning the priests.
5. Of the bishop and his keeping watch for the people.
6. Of what is the duty of the bishop, how his way
of life should be and that he must be sufficiently
instructed.
7. Of the glory of the church.
8. Of that it is not lawful to dwell with the wives.
9. That it is not lawful that the priest have two
measures.
10. That the bishop is answerable, not for the congre
gation alone, but also for the whole clergy.
n. Of the service of the subdeacon and other matters.
12. What the singers may sing.
13. Of the order of ministry of the doorkeepers.
14. How the bishop shall order his expenses.
15. Of the bishop s visits to the poor and others.
1 6. Of the bishop s almsgiving every Sunday.
17. Of the gathering of the priests unto the bishop.
XXXII TABLE OF THE CANONS.
Can. 1 8. That the bishop enquire concerning the affairs of
the priests.
19. That the church must needs have a (gauged) measure.
20. Of the priests victuals from the church.
21. Of the honour of the husbandmen of the church
above others.
22. That priests may not be husbandmen.
23. Of a poor church.
24. Concerning reverence and respect for the priests.
25. That whcrcunto the presbyters shall give heed.
26. Of that which no child of the church may behold.
27. Of such deacons as smite one another at the altar.
28. Of the garments of the priests, wherein they cele
brate the sacrament.
29. Of whoso of the priests is drunken.
30. Of him that drinketh wine in the Paschal days.
31. Of him that goeth unto a bath.
32. Of him that talketh or sitteth at the holy altar.
33. Of the place of dividing the bread.
34. That the priest shall not stand at the oven.
35. Concerning the ministry of the readers, that none
may trouble them therein.
36. Concerning the holy mysteries, that they may not
be carried without.
37. Of the deacons, that none may speak while he
beareth the cup.
38. Of a priest, that he may not sell in the market.
39. Of a deacon, that he draw not nigh the altar when
an older then he is there.
40. Of the hour of the sacrament.
41. Of a priest that talketh with astrologers and others.
42. Of him that is found in adultery.
43. Of the deacon whose wife dieth.
44. Of the ornaments of priests wives.
TABLE OF THE CANONS. XXXIII
Can. 45. Of whoso of the priests putteth away his wife.
46. Of a priest that parteth a man from his wife.
47. Of the priests visiting of the sick.
48. Of what priests are suffered to go into a virgins
convent.
49. Of the trades that befit the priests.
50. Of a priest that is present in the church, but goeth
forth and returneth again.
51. Of a priest which saith that he hath no need of
the altar.
52. Of one of the clergy in whom the grace of the
Holy Ghost appeareth.
53. Of the accusation which befalleth priests.
54. Of one of the bishop s children that sinneth.
55. [Of a priest measuring with two measures.]
56. [That a priest shall befriend orphans.]
57. Of the week of the holy Pascha.
58. Of the readers, that they give heed unto that which
they read.
59. Of the singers and that which they sing.
60. Of the afternoon prayer on the Friday of the Pascha.
61. Of that whereof the steward of the church must
take heed.
62. Of the church vessels and of him with whom they are.
63. Of all the first-fruits that are given to the priests.
64. Of not making offering of the offering of yesterday.
65. Of the church s goods; that, if it be possible, the
offerings and the priests victuals shall be pro
vided therefrom.
66. Of the bishop s eating with the priests.
67. Of such as talk at the time of eating.
68. Of the assembling of the village priests unto their
bishop.
69. Of a presbyter that is an husbandman.
XX XIV TABLE OF THE CANONS.
Can. 70. Of whoso of the priests is rich and of the charity
that he must do.
71. Of the children of the priests that are found reading
in magic (books).
72. Of the penance of the magician.
73. Of such as talk of hours and concerning conjurers
and others.
74. Of the penance of an adultress, when she doeth
penance.
75. Of them of the priests children that are found in
the theatre.
76. Of such as despise the holy altar.
77. Of the honour of the sanctuary and its beauty and
its respect.
78. Of the holy mysteries.
79. Of him whose wife dieth and who committeth for
nication secretly.
80. Of the sick which are in the church.
8 1 . Of the welcoming of strangers.
82. That what remaineth over to the bishop, that shall
be given to the poor.
83. Of such as give tithes and first-fruits among the
priests and the laity.
84. That almsgiving is incumbent upon every man.
85. Of the alms and offerings for him that is dead.
86. Of the offerings for the dead according to the tes
timony of the Old (Testament).
87. Of them that oppress the poor.
$8. Of them of whom the priest receiveth offerings.
89. That the words are joined together in two chapters.
90. Of the steward with whom is the store-house.
91. Concerning the feasts of the martyrs.
92. Of this, that monks may not go unto feasts.
93. Of the laity, that they likewise are children of the church.
TABLE OF THE CANONS. XXXV
Can. 94. That whoso hath a son fit for marriage, he must
needs marry him.
95. Of the obedience of children unto their parents.
96. Of the care of parents for their children and the
ordering of them.
97. Of her that voweth her daughter unto the Lord.
98. Of this, that there must be in every house a virgin.
99. Of the virgins and of who of the believing women
shall go unto them.
100. Of such of the believers as go to rest.
101. Of a nun of whom a kinsman dieth.
102. Of the inheritance of male and female virgins from
their parents.
103. Of virgins, that none may cause them to be servants.
104. Of her that hath no virgin daughter, that she
appoint some one of her maids (thereunto).
105. Of the fear of God and pity for the poor, and
of purity.
1 06. Of the incense which is offered up in the sanctuary.
107. Of the wine of offering.
ARABIC TEXT.
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read oliUi. t>) M ^^e*^- ^) R + o- ^ cr5 L^y^^ 1 J^^
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c) R yj*. d) M f^x^^o . e ) Mp >. f) M >. 0) What follows is
from M only. For the subscription in R v. Introduction. h) Mp
(j^. Abu 1-Barakat read LX>|j Ly^ o ^, cf. Introduction. Perhaps
this was the original reading, here altered to agree with 104, end.
f. 122.
TRANSLATION OF THE
ARABIC TEXT.
In the name of the Father and of the Son and of the R f.
Holy Ghost, One God. a
The Canons of the holy, excellent Athanasius, the apo
stolic, Patriarch of Alexandria. May his blessing be with us.
Amen. And their number is 107 Canons. In the peace of
the Lord. Amen, b
These are the laws of the presbyters. Let those that minister
aright be held worthy of double honour and especially those
that labour in the word and teaching ; because that they are
not appointed of the bishops for (payment of) anything at
all; wherefore they must needs be honoured with all godly
honour, d For when Moses served the altar worthily, God did
grant unto his countenance a splendour greater than all. 2 And
this did God make for a sign unto them that serve the altar
aright in holiness, even as he. For he was the faithful presby
ter, 3 who laboured in the word and in doctrine and established
the law for that obstinate people and bore their burden -
and their weeping and their irreverent murmuring wherewith
a The whole formula > Mp.
b The title in M. These be the Canons of the church that our father, the
holy Athanasius, Patriarch of Alexandria, set in order. God grant us the
blessing of his prayers. Amen.
d M. must be in all godly honour. In what follows Moses is described as
a presbyter.
g Mv. in margin, their hypocrisy .
1 i Tim. V. 17. 2 EX. XXXIII. 9, XXXIV. 29 ff.
3 Cf. Ex. XXIV. i (05).
they murmured against the Lord, and the curses that they
uttered against Him. 4 Yet // was not all this a burden unto
him because of the beauty of the altar whereof he was the
minister and which was an image of the Word. r> Wherefore
he was honoured more than any, in that he tasted of the
sweetness of God ; he, the first that spake of the Church
and gave unto her the form of the tabernacle, that by this
fixed design the Church might be called to mind. For the
tabernacle which followed him was an image of the Church.
And not only did he make it, but he also set therein in
order the ordinances of the sacred service, that he might
teach us the fear of God that doth surround the altar, albeit
we see it not. For he made bells round about the hem of
the raiment of Aaron his brother, that, when the chiefs 7
K f. 94 *at the holy place heard him enter the tabernacle, they might
step aside, lest he should die. For every one that shall
venture to approach the altar, without observing the law of
God, shall die a wretched death, even as the sons of Eli,
the priest of the Lord. For none that serveth the altar in
impurity or with neglect shall die a good death.
( i). k He saith also unto the priests which draw nigh unto
the Lord, that they sanctify themselves, lest the Lord destroy
certain of them. s For this befell the sons of Aaron 9 , when
they sanctified not themselves according to the bidding of
their father s brother, to perform their priesthood in the fear
of God. For Moses said, I0 I fear and tremble, for this is
// M. For.
/ K. Contents: Of the priests, the ministers of the altar.
4 Num. XI. 10 14, Deut. I. 12. 5 Adyc$. Cf. R. ()<)/>.
Ex. XXVIII. 33 ff. Cf. here Can. Hippol. 29 n. 3 (Riedel, Kirchen-
rechtsqu. 219), Can. Basil. 96 (ib. 272).
7 R. gga has angels 1 instead of chiefs . Cf. therefore I Sam. IV. 4, T$V
xifiwrbv Kvptov TUV Zuv&neuv (A) xstfy /j,evou %epov@ef(4; also Eph. I. 21, I Pet.
III. 22, where Si/va/x/; appears as a designation of angels.
8 Ex. XIX. 22. Lev. X. 2. 10 Kx. III. 6 (?).
the place wherein the Lord dwelleth , as He said unto Mo
ses, u I will appear unto thee in this place, between the
wings of the cherubim, and will speak with thee . For a
word went forth from His mouth saying, 12 No man seeth
my face and liveth . David knoweth this when he saith, n
Dreadful art thou, O God; who can stand before Thee?
And the prophet / David never ventured to draw nigh unto
the Lord or, like a priest, to offer sacrifice, albeit he longed
so to do, as he saith, H I love Thy dwellings, O Lord of
Hosts, and my soul longeth for the courts of the Lord .
His desire to approach the altar and to be a priest was
greater far than (his desire for) the glory of his kingdom.
For by no means have all men authority to approach the
altar, rather for him only whom the Lord hath chosen for
this duty; and he must (then) perform his service in fear
and trembling. For David had (himself) seen how Saul, 1< -
who without right or authority // made an offering, instead
of a blessing, received therefor a curse and fell into great
grief. For God took from him his glory when he ventured
to approach the sanctuary, being but a layman, and to take
upon himself the office * of Samuel, the faithful priest, m For R f. 95
this cause did God take from him his kingdom and gave it
unto David, because that he reverenced the altar. He saw also
the destruction which God performed upon Uzzah, 1G because
Uzzah did without authority put forth his hand and lay
hold upon the ark of the covenant of the Lord. For as the
calf which bore the ark caused it to lean aside, Uzzah laid
hold upon it; wherefore the Lord destroyed him and he
died forthwith before the Lord. And when David beheld
that, his heart was oppressed n and albeit he desired to
/ M. the great prophet. // r%iq. m R. > priest.
11 Ex. XXV. 22. i 2 Ex. XXXIII. 20. 13 Ps. CXXX. 3.
i* Ps. LXXXIV. i, 2. 5 i Sam. XIII. 9 14- 1G J Chr - XIIL 9-
v, 2 Sam. VI. 8.
bring the ark unto his house, yet durst he not, saying, How
and in what manner should the ark of the Lord enter into
my dwelling ? And when Dara 1S received the ark, his state
of poverty ceased and he became rich, as it is said, 19 The
Lord blessed the house of Dara n the Chaldaean, 2() and all
that he had, because of the ark of the Lord . For who shall
even draw nigh unto an altar with little fear and be safe?
King Uzziah 21 also coveted the outward form 22 of the
priesthood, for verily it is a thing to be desired. Yet where
fore do I call to mind a single man, that alone suffered
through the Holy Ghost ? Did not the most of the sixty
myriads which followed Moses die through the Holy Ghost?
As the Israelites said unto Moses, 23 We are become few and
are perished , because that the earth had swallowed up
Dathan and Abiram with their men. This befell them be
cause that they had desired the honour of the priesthood.
Korah 24 also and his multitude, in all two hundred men,
died in wrath before the Lord, as it is written 23 , To him
that hath shall be given, that he may have abundance; but
from him that hath not, the little that he hath shall be
taken away . For God would teach us the fear that belongeth
unto the altar and unto all the vessels that are upon the
altar. It is said, 20 The Lord spoke thus with Moses and
Eleazar saying, Take the brazen vessels, which have been
brought before the Lord, from the midst of the men that
R f. 95^ vvere burned, * because they had sanctified (them)/ with a
sinful soul. Bring them before the Lord .
// Mp. Kedar, Mv. Kedara. / R. they had sanctified themselves.
8 For A(2eHatp&, cf. Holmes-Parsons. 2 Sam. VI. 12.
20 A misreading of reWx7o<;, cf. Xer$x7o^ cod. 92 (Holmes-Parsons).
2 2 Chr. XXVI. 16.
" : <r*>5/**. Cf. Can. Hippol. 6.
Num. XVII. 12. M Num. XVI. i ff. Mat. XXV. 29.
* Num. XVI. 3638.
( 2). r Wherefore he commanded them in every place,
saying, 27 Reverence my holy places . For the Lord re-
proveth priests 5 also, saying, 2B They have defiled the
Lord s holy place and have turned aside from my law .
And in Ezekiel He saith, as one that is sad at heart be
cause of the princes, 29 They build them houses beside the
altar, wherein to eat and drink. For they have set their
dwellings beside my dwelling and their wall standeth betwixt
me and them, that they (sic) with their whoredom may
be put far from me . The wise Paul also doth blame such as
these, saying, 30 Have ye n no houses wherein ye may eat
and drink, that ye should despise the church of God and
put them to shame that have not? And again the holy
Gospel saith, 31 He made a scourge of cords and cast out
all the sellers and buyers, saying, Make not my father s
house a house of merchandise , teaching us thereby that
God s house is the church and the altar the table of the
Lord, as He saith in the prophet w Malachi, 32 Woe unto him
that saith, The table of the Lord is defiled , as He saith, 3
Woe unto you also, ye scribes and Pharisees, because ye
say, Whoso shall swear by the temple and altar, it is
nothing; but whoso shall swear by the gold of the temple
and by the offering which is upon the altar, he is thereby
bound . Now no man may draw nigh unto the temple and
the holy altar but those that have sanctified themselves as
befits the holy place . He saith, 34 Fear and know that I
am God . For this cause, O priest, it is given unto thee
that thou have power over all this. Doth not God require
r R. Contents: Likewise concerning the work of the priests at the altar.
s M. His priests. M. Ye have. w Mv. >.
21 Lev. XIX. 30, XXVI. 2. 28 Zeph. III. 4.
29 Ezek. XLIII. 8, 9. 30 i Cor. XL 22.
a* Joh. II. 15. M Mai. I. 7, 12.
33 Mat. XXIII. 16. 34 Lev. XXV. 17?
of thee that thou shouldst be without sin? Wherefore keep
thyself far from receiving and from presents, for thereby
come sins.
(8 3). -r * O thou levitical priest, wherefore dost thou sell
or buy? Unto thee are given the first fruits of all, unto thee
are given the offerings for the dead and the living and thou
dost cat the sins of the people, even as Hosea saith, 35 They
do cat the people s sins . May that not befall thee which is
said, Their souls are seized away through iniquity . When
the priest doth evil, what then shall the people do? 37 The
priests are chosen y that they may be more holy than the
people and that unto them the offerings may be given, that
they may be holy, praying for the people, entreating for
their sins, even as Moses saith of them, 3s that they are
those whom the Lord God hath chosen . And when the
priest shall sin like the people, who than shall pray for
them : For a people and priests that are impure, the same
have no prayer which goeth up to God for the people, as
it is said, 3 The Lord heareth not the prayer of the sinner .
For ten times did the wrath of the Lord come upon
the people in the desert, that he might root them out.
But Moses prayed for them and the Lord turned away His
wrath from them and had pity upon the sinful people, for
a a just man s sake, because that he had not grieved the
heart of God.
( 4). So now none shall be made a priest but men of;/
understanding, loving God, loving men, such as are able
worthily to stand before the altar. For many in these times
.r R. Contents: Likewise concerning the priests, the servants of the altar.
y Mv. are instructed. a M. for a single.
/ R. Contents: Likewise concerning the priests. d M. the men of.
3 HOS. IV. 8. 36 //,/,/. 37 C f. IIOS. IV. 9.
M Deut. XXI. 5, XVIII. 5, Num. XVIII, 6, 7.
3 Joh. IX. 31, Is. I. 15, Prov. XV. 29, XXVIII. 9.
chose not the holy for the priesthood, by reason of their
poverty, and (rather) they chose the rich that (live) without
law, 40 to entrust them with the Lord s flock, though they
be not faithful unto themselves; 41 of whom the Lord saith, 42
I have given mine inheritance into their hands, yet have
they done unto me no good, but have laid a heavy burden
upon the aged , h Woe unto him that * draweth nigh unto R f.
the altar being unclean. They have entrusted unto thee
these men and have set thee over these offerings, as one in
trust and as one that doth set in order, O levitical priest,
that many may seek help of thee at God s service and that
thou mayest win the souls of them for whom thou shalt be
answerable, as it is said, 43 He is answerable for all the flock.
Wherefore God hath placed the people under your feet, ye
priests, ye great men in God s house, as he saith unto the
people, 44 Obey your chief men and submit yourselves unto
them, i for they it is that pray day and night for your
souls . If thou dost keep watch for the people and prayest
for them, thou shalt surely redeem the souls of them whose
offerings thou eatest. But if not and thou art slothful, how
and in what way wilt thou give account of them? If thou
be not found the intercessor for them in their troubles, then
is it not meet thou shouldst eat their offerings.
( 5)./ The bishop 45 must be in all thing blameless, married
to one wife, seeking his profit rightly, humble of heart, sound /
in faith, in love and in patience, 4G not money loving, no
drunkard, a lover of strangers, apt to teach, perfect. If thou
h R. but have burdened me with too much.
i RMp. and gather yourselves unto them.
k R. Contents: Of the bishop and his keeping watch for the people.
/ M. sound in heart and in faith.
40 Zvopot. 41 AC. XX. 28. 42 i s . XLVII. 6.
43 ?Ac. XX. 28, ?Ezek. XXXIV. 10. 44 H ebr. XIII. 17.
45 i Tim. III. 2, Tit. I. 79. 46 Tit. II. 2.
10
art not able for this, wherefore art thou loaded with this great
judgeship? Is it for the sake of shameful gain? Truly on account
of this ;/ shameful gain many do become bishops, and many
presbyters also and deacons likewise. And on account of such
He saith, The priests which draw nigh unto God must keep
themselves holy, that God destroy not some of them . 47 Why
lookest thou upon the altar and the incense with irreverent
eye? Why bindest thou thyself by these curses and these
f- 97 a tears, while there be in the world many trades * whereby
thou mightest live and so be saved from this fearful punish
ment that befalleth them that devote themselves not worthily
unto the service of the altar./ Blessed is he that shall prove
worthy to attain unto honour at the hand of the mighty
and merciful Lord. Of such works (it is said) thus, q^ I fear
not to fall into the hand of the living God , and so again, 49
Blessed is he that receiveth from Him a blessing . Whoso
therefore would belong unto r the dread altar, let him be
diligent, as is worthy of the holy place. If He had no mercy
upon the sons of Eli the priest, because their father in his
highpriestship had not trained them up aright, so that they
should observe the priesthood, but rooted them out and
likewise destroyed the priests town Nob (Nowa 50 ), with
the edge of the sword, from man to woman and from young
to old, they and their cattle, and not that only but also
the men that bare the banners, 51 so that the number was
three hundred and fifty men of those that fell beneath the
feet of Saul, as it is said, 52 T went forth from my dwelling
in Shiloh, because of the sins of the priests and the iniquity
// M. such. / M. unto the altar.
q M. And so are these things (that it is said) thus.
r Mv. cleave unto.
41 Cf. Ex. XIX. 22. *8 2 Sam. XXIV. 14. Cf. Ps. XXIV. 5.
I Sam. XXII. 19 ((ft A. N<*/3, <0 B. Nc>0*).
51 /*. 1 8. M Cf. Ps. LXXVI1I. 60.
II
of your (sic) fathers :/ if He did this in the place where
His name first dwelt and destroyed them, they and all their
multitude, what then shall He do unto us, if we sin against
the place of His holiness? Once already have I said, 53 No
man that hath served the altar in impurity hath died a happy
death, but rather all that did despise the altar died a wret
ched, fearful death. The altar, that is to say, the offering, u
is a place of joy for whoso holdeth fast unto His laws,
by reason of the fear that is His; but for him that is
slothful He is destruction. If ye can not be humble, stand
afar off, lest ye be burned; for that which is upon the altar
is an unquenshable fire, as God hath said, 54 The fire of
the altar shall not die out . Thou hast power to walk * in R f>
the canons 55 of the Apostles that thou mayest attain with
them unto honour. 5G But if thou have not the power, then
flee afar off; for Amos saith, 57 When I beheld the Lord
standing upon the altar, He said unto me, Smite the place
of forgiveness, 58 that the outer doors may be shaken . By
this place of forgiveness He meaneth not the (thing of) wood,
but the servants that are about the place of forgiveness and
stand at prayer by the place where sins are forgiven. It is
said, 59 Teach the priests that they may teach the people , w
For whoso is not of the presbyters and deacons, the same
is not (sic) 59a called people; wherefore the priest prayeth for
/ R Mv. your prophets (cf. Lam. IV. 13), Mp. your sons.
M. the strength (?). w M. teach the people thereof.
53 V. p. 4, R. 94^. M Lev. VI. 9, 12 (2, 5).
55 This refers, not to the so-called Apostolical Canons , but to the injunc
tions of S. Paul in the Pastoral Epistles and of I Pet. V. i, 5, as the sub
sequent development ( 6) shows. Or the reference might be, still more ge
nerally, to l the apostolic tradition (cf. Larsow, Festbr. d. heil. Athan. 69).
56 So the Arabic translation. Hut the original sense is perhaps, If thou
hast the power to walk according to the canons of the Apostles, thou shalt
attain unto like honour with them . Cf. the following sentence.
57 Am. IX. i. 58 faotvTwiov. 59 Cf. Deut. XXXI. 9. Lev. XVI. 7.
the same is called.
12
the people. But the rest of the people also must pray for the
priest, as it is written, G() Give strength unto him whom x
thou hast prepared for us, that theyj/ be not found in sin *
( 6). z The priests must behave themselves according as
the Apostles have ordained. Wherefore the bishop must be
in nothing blameworthy, ()1 married to one wife, vigilant,
wise, orderly, of an understanding heart, 2 apt to teach, not
a lover of shameful gain, ordering well his house, faithful,
true, pure, continent, constant in the right word, stedfast in
doctrine. ^ He shall not be double-tongued, 4 neither have
two weights and measures ; eager to lend unto him that
asketh, be it in a costly or in an abundant time;/; a father
unto orphans, yea c unto them he knoweth not, c and unto
widows, (yet) in all purity; who lifteth not up his eyes to
behold any woman, nor turneth away his face from the poor,
neither forgetteth them that are in prison but visiteth and
scrveth them according to his power; who is grieved for all
the weak; respccteth not persons; hateth all sin, (but) loveth
the righteous; reproving sinners and teaching them repen-
tence ; who 4a receiveth not a gift, nor driveth out any man;
who layeth no over-heavy burden upon them that despise
f. 98,7 him, // * who blesseth them that curse him, 5 maketh com
plaint of no man but rather surTereth every oppression that
befalleth him; not sullen; desiring not beauty efface; binding
not upon the poor man beyond that his strength can bear;
not resisting the rich; admonishing all that would be taught
.r M. Incline him toward him whom. y M. that he be not.
z R. Contents: Of what is the duty of the bishop, how his way of life
should be and that he must be sufficiently instructed.
b M. an abundant time or a costly. c M. not (only) them he knoweth.
h Read perhaps, that reverence him .
60 Ps. LXVIII. 28. t i Tim. III. 2.
62 Ib., where Or. has instead Q>iA6%fvo$.
M Tit. I. 7, Ac. II. 42, 2 Joh. 9. c * /A., 8.
f - Cf. Lu. XI. 46, Act. XV. 10. * Matt. V. 44, Lu. VI. 28.
13
in humbleness of heart; approaching the altar k not with
pride but in humility, that is, regarding not himself as more
than all the people but rather as one of them ; who receiveth
all that come unto him ; who keepeth watch over himself,
not each night to defile his couch, when that same day he
would perform the holy office. And if he is able, let him
be continent, for that is better; in but be he not able, let
him not for that cause be a burden unto himself, because
that many women and virgins and veiled n brides have been
entrusted unto him, and they come unto thee one by one
and receive thy blessing. For that which is entrusted unto
thee was not given (even) unto Moses, the greatest of the
prophets, 7 but unto Miriam his sister, which went before
the women, while he himself led only the men. GS But thou
art leader both for the men and women. Wherefore watch
thyself in all things, knowing that unto whom much is
entrusted, of him shall much be required. 9 For they come
not unto thee but unto Christ, whom thou servest, and they
come not unto thee that thou shouldest set a value on their
ornaments q but rather that they should take account of thy
faith. For he that keepeth his eyes that they behold not
the face of women, his heart remains pure from defilement.
It is said, 70 Mine eye is pure and innocent, so that I see
not any evil thing . He whose eyes are pure, his heart also
is pure, as it is said, 71 Blessed are the pure in heart, for
they shall see God . He that looketh on no woman, 72 his
heart is not defiled. Look not upon the face of a woman,
O priest, for they have been entrusted unto thee that thou
mightest guard thyself. Say as thou prayest, 73 Avert mine
k M. an altar. m M. which is better, n M. beloved.
q R. their rank.
66 Cf. Appendix la. Deut. XXXIV. 10. <*8 Ex. XV. 20.
69 Lu. XII. 48. 10 Hab. I 13. Mt. V. 8.
Mt. V. 28. " p s . CXIX. 37.
14
R f. 98* eyes, that they behold not vanity , *as one that knoweth
that the house entrusted unto thee is the house of heaven,
and that it is the church upon earth, whereof Jacob saith, 74
This is the house of God, this is the gate of heaven . For
all the angels which come from before God do come first
unto the church and glorify the house of God that is upon
earth.
( 7). // If thou wouldest learn the truth, hear, that I may
teach thee how thou mayest honour the church with all
reverence. For v she is builded in heaven in the form that
Moses planned, when he built the tabernacle according to
the form which he had seen upon mount Sinai, 7r> as it was
said unto him. Give heed to the reverence which belongeth
unto the holy place wherein thou cloest service. Hear how
God commanded Moses, 70 Ordain for thy brother Aaron w
that he come not at all times within the veil before the
altar, lest he die. For in a cloud upon the altar will I show
myself and will speak with thee . And if He forbade Moses
and Aaron, who did minister, to come within the veil at all
times as they wished, how much the more them that with
little reverence do talk x in the holy place or that without
shame y dispute over the altar vessels or steal the first fruits
of the altar? For, 77 because the Lord standeth upon the
altar, <s so are they (i. e. the altar vessels) spiritual and neither
silver nor gold nor stone nor wood; even as the bread and
wine, before* they are raised upon 70 the altar, are bread and
wine, yet, after that they are raised upon the altar, are no
u R. Contents: Of the glory of the church.
v The text reads: Because she is builded in heaven, after this one form,
Moses, as he built the tabernacle, according to the form etc. But I read
cXJt instead of A>JjA
w M. for Aaron thy brother. jc Mv. minister. y M. consideration.
* Gen. XXVIII. 17. is Ex . XXV. 9. ie Lev. XVI. 2.
" Cf. Appendix \e. K Amos IX. i. ?
15
more bread and wine, but the life-giving^ body of God and
blood, so so that they that communicate therein die not, but
live eternally. So (also) is the altar; and be it of wood or
stone or gold *or silver, it is no (more) mortals, as its R f.
former substance, but liveth for ever and is spiritual; for
the living God standeth thereon. As He testified concerning
Moses and Aaron, that they were holy in His b priesthood,
and as it is said 81 that bells of gold should be hanged upon
the garment of Aaron, that the angels who guard the altar
might hear their noise; so now shall the presbyters be holy
with all holiness, the more especially because the holy body
and life-giving blood hath been distributed unto them. And
if the mount whereon He once did stand, to give the law
unto the people, be turned to a thing better and more holy,
as this is testified by the seventy elders of the sons of Israel,
saying, 82 We beheld the place where stood the God of
Israel, and the place beneath His feet was as bricks of
sapphire or c carbuncle, like in its holiness to the firmament
of heaven . And if the stone was thus singularly transfigured
and made thus beautiful, how much more the altar, d the
sanctuary^ whereon He daily standeth and/ the place wherein
His feet appear to us. And if it was not given (lit. entrusted)
to Moses and Aaron to enter into this place whensoever
they would, albeit the Holy Ghost testified of them saying
that Moses was holy and Aaron, in His priesthood; if (then)
these two holy men ventured not to transgress the Lord s
commandments, coming before Him in fear and trembling,
humbling themselves before Him with prayers and much
fasting and great purity and making before them a noise
z Mp. costly. a R Mv. > mortal. b R. Thy.
c M. and. d Mp. > .
e Mv. the holy altar, the place. f Mp. > .
80 Cf. Leipoldt, Schenute 88. 8i V. R. 940, end.
S* Exod. XXIV. 10.
i6
with the bells of gold that hung at the openings of their
garments, so that the chiefs M3 that were round about the
holy altar should hear their sound as they entered in and
were hid from view, that they might not die, if haply they
should enter suddenly - - for the altar can never remain
without an angel (?), nay not for an instant or the twinkling
R f. 99 of an eye - - therefore must they (/. e. the clergy) * do the
service in purity; and with the pure and holy incense,
wherewith the presbyter doth cense about the altar, must
he surround himself, for shame before the Holy Ghost, even
as holy virgins are ashamed. For the altar that is set up in
heaven before the Lord s4 is the Holy Ghost, reasonable and
speaking and knowing who it is striveth for him upon earth.
And he (i.e. the Holy Ghost) ordereth that none impure nor
any adulterer nor drunken nor who hath drunk overmuch
wine nor a hater of men nor an usurer nor slanderer shall
draw nigh him. For all the servants of the place where is
the body of Christ must be without sin, as the eagles. 8<5
For He hath said, st> In the place where the carcass is,
there m will the eagles be gathered.
( 8).;/ Is it not shameful when it is heard that one of
the eagles that are gathered about the Saviour is married
to two wives? For the eagle that is without understanding
hath but one mate; s? how then can he that hath under
standing dwell with two wives? Is not such an one a lover
of the pleasures of q the world ? q
tn M. thereunto.
;/ R. Contents: Of that it is not lawful to dwell with two wives.
q M. > .
83 Cf. R. 94, end. 84 cf. Apoc. VI. 9.
85 It is not possible to render the passage otherwise than as here; cf.
Cramer, Catenae in NT., I. 490, 1. 35, II. 131, 1. 17.
M Mt. XXIV. 28, Lu. XVII, 37, Hab. I. 8.
8* Cf. the Physiologic^ where this is related of the raven, not of the
eagle (ed. Lauchert 257 ; v. also Aeg. Zeitschr. XXXIII. 52). [W. E. C.]
17
( g). r It is not right for the priest that he measure with
two 02/^-measures. 88 When he receiveth, he measureth with
the great oipe, filleth it well and crieth unto him that
measureth, Fill thy hand. And when he giveth, he measureth
with the small oipe and filleth it but a little, with intent
to receive something besides that the other receives. 89 And
(thereat) he is very glad, thinking to have found great profit,
and knowing not the loss that hath befallen him through
his theft (committed) with his measure. And especially, when
he causeth loss at the weighing out of the price, receiving
payment by the heavy, giving it by the light (weight), or
* taking usury and, when they reckon, laying the double Rf. ioo
upon the principal and diminishing the hire of the labourers,
so that the labourers cry out unto them. But they hearken
not unto them, neither think thereon in their souls v and so
know not that these be under God s protection. Such as are
thus are violent, insatiate robbers and eat the bread of the
altar without reverence, whose eyes make them not ashamed,
though they know in their hearts that they are unworthy
thereof. Oftentimes do they confess that they have not need
thereof, showing thereby their greed and their small satis
faction and covering their shame with the veil which they
do put on. If there be found two measures or two balances,
this is not the canon of the church. If#, in the house of
righteousness, no righteousness be found, what then is the
house of righteousness? For in the house wherein righteous
ness dwelleth not, neither doth God dwell, z O my beloved,
r R. Contents: That it is not lawful that the priest have two measures.
v R. neither use themselves thereto.
z M. If in the house of righteousness, righteousness be found, yet in a
house wherein righteousness dwelleth not, neither is God found there.
88 Waibah = Sa c id. OVOJTI, Oin^, Boh. OVUHTTJ; Hebr. HD" 1 ^, Gr.
oityi. The Hebrew measure held about 40 litres. According to Hesychius (v.
Wilcken, Gr. Ostr. I, 751) the Egyptian otQf contained 4 xo/wxcc, or about
4 litres. 89 Cf. Eccli. IV. 31.
2
i8
let not the name of God be blasphemed by reason of the
feebleness of our discipline. Unrighteousness and unright
increase profit a man nought because of his righteous deeds. 01
Let not the gentiles revile God s name through us; fora man
knoweth who are his children and God also discerneth His just
ones. 2 Confound not with God s priesthood the affairs of
idols; for their priests do evil*/, hate, go astray, lie. For the
Lord Christ hath testified unto us, concerning the devil whom
these serve, that he never spake truth. 93 If their god cannot
speak truth, how can their priests speak truth, since they
have passed all their time in the teaching of lies and do
deceive men so as to lead them astray. Let us not, O my
beloved, be like unto these in respect of the gains that perish.
For Peter, the greatest of the Apostles, to whom He did
entrust the keys of the kingdom of heaven, exhorteth us
saying, 94 I exhort you, ye presbyters, I who am with you
as a fellow-presbyter and a witness of the sufferings of Christ
Rf. ioo/> *and a partaker of the glory which is revealed, that ye tend
the flock of God which is among you; not as the lords of
terror, but in the joy which is of God, nor yet from love
of wicked gain, but with joy and gladness; neither as lording
it over the flock, but be ye good examples unto the flock;
that when the chief shepherd shall appear, ye may receive
the crown g of glory that fadeth not away. Likewise the
younger shall obey the elders and shall be humble one
toward another ; for God resisteth the proud and giveth grace
unto the humble .
( 1O). // This is that noble and sweet saying which the
true archbishop, that is the Apostle Peter, wrote unto the
d M err. g R. the crowns.
h R. Contents: That the bishop is answerable, not for the congregation
alone, but also for the whole clergy.
81 /. f. good deeds do not compensate for evil.
w Nah. I. 7. 3 j h. VIII. 44. * i Pet. V. 15.
19
bishops and presbyters, he unto whom He did entrust 95
His rams and sheep and lambs /; whom the Saviour likened
unto a rock, saying, 9G On this rock will I build my church
and the gates of Hell shall not prevail against it. Unto thee
will I give the keys of the kingdom of heaven. Whatsoever m
thou shalt bind on earth shall be bound in heaven, and what
thou shalt loose on earth shall be loosed in heaven . And
he, whose was this great honour, wrote unto the presbyters
that which we did first say, so that none of them might
say, I am no bishop n and upon me is nothing chargeable .
But o them he also teacheth that they o are bishops and that
they also shall be held answerable, every one of them, for
his church and for the district belonging thereto, like as the
bishop also shall be answerable for the town and the districts
belonging thereto which are under his pastorship. 97 Where
is the use of the q presbyter unless he be the .fellow of Peter
and witness of the sufferings of Christ, 98 testifying unto all
the people of the sufferings which the Lord Christ took upon
Him for our sakes s, that He might save us from the death
that He died, and testifying unto t all the people of the
glory which was revealed from heaven, 98 alighting upon the
sons of God, and (moreover) if they visit not these with
gladness? " None shall be made to fear, as they do who rule
by fear, l rather of each shall it be asked as of a father 2
*and they shall serve the altar with righteousness and joy. Rf. 101.
/ M. lambs and sheep.
m M. And whatsoever.
n M. Am I a bishop? Upon me etc.
o M. but rather he teacheth them that they also.
q M. of a. s R. for his sake.
t M. among.
as Joh. XXI. 16, 17. 96 Mat. XVI. iSff..
9? Hebr. XIII. 17.
98 i Pet. V. i. " xpoMpus, i Pet. V. 3.
, ib. 2 I Tim. V. I.
2O
For He teacheth, saying 3 , Ye be bishops of the people .
And every one shall see them and shall behold their humility
as men of God and not as them that rule in pride over the
people entrusted unto them, 4 lest God set Himself against
them in the office of their bishopric. Then shall Christ, the
chief shepherd 5 and true bishop, crown them with crowns,
beside Peter, His beloved, and reckon them among the number
of the Apostles. But if their hearts become proud against
the people or against the priests that are beneath them, then
shall God humble them and shall not exalt them, but shall
humble them the more; not alone the presbyters but like
wise the bishops that are made answerable for this saying
and all those also that stand beneath the shadow of the
altar, the deacons and the halfdeacons (sic), the readers and
singers and doorkeepers. For upon seven pillars hath Wis
dom rested her house and seven are the perfect 7 spirits of
God in the church, which are the bishops and presbyters
and deacons and halfdeacons and readers and singers and
doorkeepers, whom Zechariah doth call the seven eyes of
God, H whereof God saith, 9 He that toucheth them is as
one that toucheth the pupils of his eyes . For the seven
orders (= ray^x) that we have named, the same are the
seven eyes of the church ; but what is the church s head
but Christ ? 10 And they are the seven pillars whereon the
church is founded, of which the a wise a Solomon saith 11
that Wisdom hath builded her an house and established it
a M. >.
8 Cf. Ac. XX. 28. But should we not read, c Ye be examples unto the
people ? (i Pet. V. 3 TI/TOI yivdpsvoi roG Trot/j-viov).
* I Pet. V. 3. s i Pet. V. 4, cf. II. 25.
6 Prov. IX. i. This is quoted in Athanasius Festal Letters (ed. Larsow 99).
7 In contrast to the seven evil spirits, Mt. XII. 45; cf. Rev. I. 4, IV. 5,
V. 6, Is. XI. 2. 8 Zech. III. 9, IV. 10.
Ib. II. 8. 10 Col. I. 18, Eph. I. 22, V. 23.
" Prov. IX. I.
21
upon seven pillars. And thereafter he speaketh b at once
unto us b of the bread and the cup, showing us that thereby
he intendeth the church, how she doth call unto the people
that dwell in idolatrous ignorance saying, 12 Come, eat of
my bread (that is, the body of Christ) and drink of the
wine that I have mingled (that again is Christ s blood).
* Knowest thou now, O bishop, that the church is estab- R f.
lished not upon thee alone, but also upon the other six
orders in the church? Reject not these neither despise them,
rather honour them, for they are your fellows and ministers
with you. 13 For the head may not say unto the feet, I
need you not ; for the head below which is no foot is itself
all foot. 14 Likewise the bishop that despiseth the doorkeeper
or deacon or singer, the same cannot govern their orders.
How can he celebrate the mysteries and (at the same time)
keep the doors, or how sing and (at the same time) receive
of the mysteries? Just as there is need of the head, so also
doth necessity require the feet.
Knowest thou not, O priest, that the ;sons of the church
are thy members? 15 Have a care therefore of them as thou
wouldst care for thy body, gathering them in from all parts,
so that they sin not, and giving them of what they need
for the confirming of their bodies. Leave/" them not lacking
for food and support, that they may be without cause for
(the excuse) which they make concerning receiving and giv
ing, but may rather wait patiently, giving their time unto
the altar, as is fitting, that their lives may be holy and the
whole people be edified thereby 1G and that the church suffer
not loss through the lives of her children. Verily all that
God hath given the church He hath given her for nought
b M. >. f M. Leave ye them not.
12 Prov. IX. 5. 3 Cf. Col. I. 7. 1* Cf. i Cor. XII. 17.
Eph. IV. 25. te Cf. Eph. II. 20, 22, IV. 12.
22
but that she may minister to the sanctuary and to the poor
of the people. And ye also, ye seven eyes of God, perform
your service aright, each one according to his office, from
the bishop to the doorkeeper. Ye have heard God s gift
which hath been given unto you, that none may venture to
lay hands on you, according to the saying of Zechariah the
prophet, u He that toucheth you is as one that toucheth
the apple of his eyes . For ye are the eyes of the church.
Of you hath Christ said, ls Ye are the light of the world .
Be not therefore blind to the knowledge of God, lest ye be
Rf. 102.7 blamed, and it be said, If *the light within thee be dark
ness, 19 what is the darkness? When the church s sons are
sinners, what can sinners do? If an earthly king taketh
thought for the towns, that are not his, shall not God then
do His will, as He doth? i For by the decree of Artaxerxes,
king of Persia, it was announced to Ezra the priest that all
they that served God s altar should not be required for the
taxes nor for the forced labour which they did for the build
ing of the towns, neither in fighting nor in the land-tax n.
For thus saith he, Artaxerxes, king of Mosul, writeth 20 unto
Ezra the priest and unto all servants of the law of the Lord :
Hail. I purpose to serve the living God of heaven. Where
fore I ordain that every one that devoteth himself unto the
altar, both thou, Ohighpriest Ezra, the priest, and all Levites 21
and the Scribes, that is the readers, and the Pharisees, 22
that is the ministers, and the singers and/ the doorkeepers/,
shall not be taxed at all, neither shall they appear before the
/ R. that are not his, and God desireth not that which they do; Mv. His
will? And what doth he? n Mv. things needful. p R. >.
" Zech. II. 8. Mt. V. 14.
" Mt. VI. 23. 20 3(1) Esd. VIII. 10.
21 3(0 Esd. VIII. 22, Ezra VII. 24.
M The Pharisees seem here to represent the N<*fle<vE//z, perhaps because of
their frequent mention in N. T. in conjunction with the Scribes.
23
king . And the Saviour ordaineth saying; 23 Render unto the
king what is the king s and q unto God what is God s q.
For he knoweth that the king hath need of the poll-tax
for the maintenance of the inhabited world ; 24 for thus saith
He, 25 By me kings reign . And likewise the king is answer
able unto God if he neglect a town, so that it be laid
waste, or a village, so that the barbarians destroy it. What
sayest thou then, O priest, of the name that hath been
given thee and the image of God wherewith thou art
clothed in return for all these (things) ? If the bishop serve
not the altar as befits the reverence for its honour, but
rather despiseth r the presbyters and the presbyters despise
the deacons and the deacons the people and every one is
neglectful in his duties, what wilt thou then say? Shall God
keep silence for ever ? 2G
( 11). / *If the subdeacon give not good heed unto the Rf. io2/>
church, so that the dogs 27 and heathen (? Muslims) 2S enter
in, while he driveth them not out neither forbiddeth them,
then doth he sin. The reader shall read nought but from
the catholic 29 word, lest the people mock at the lying u
words of the writings that have been set aside, 30 which be
not of God s inspiration 31 but of the world w.
q M. and God s money unto God. r M. they despise.
t R. Contents: Of the service of the subdeacon and other matters.
it M. >. w R. of the world s inspiration.
23 Mt. XXII. 21. 2 *$ olKOvpevvi. asprov.VIII. 15. 26 C/.Ps.L. 21, Is. LVII.i i.
2? Phil. III. 2, Rev. XXII. 15, Mt. VIT, 6, XV. 26. ^
28 Hanif certainly Muslim ; but cf. ^ H profligate, (.,2.1^ paganus, \*^L*
paganicus. Cf. 21, 26. (V. ZDMG. XLI. 721 D. S. Margoliouth and C. J.
Lyall in JRAS. 1903, 478 ff., 774 ff.).
28 So the MSS. 5 perhaps read ^ylo^JlaSf the canonical word . But cf. 18.
30 XTTJKpvfyot,
31 0g<fa-vet/<7To/, 2 Tim. III. 16. Cf. Athanasius, Festal Letter 39 (PG. 26,
1440) KOii 6\J.^ ayxTryroi, xzxeivcov xoivovi%0{tevav, xoti TOVTUV fevcfytvuo-xoitevuv,
rctjv uTroxpvQxav iJ.v^(Jt.^ AA ottpertKcav k<rnv siri voia, r ypct(f>6vT(av (%v tire
ctvTK ....; cf. Can. Laod. 59: 6rt ov e7 hsyevboii sv ry exx*ti<riqt . . . .
6vOt TX KXVOVIKX TVJ? KXIVVIS KXt
24
( 12)..* The singers shall not sing the writings/ of Me-
letiuss and of the ignorant <?, 32 that sing without wisdom, 31
not as David and in the Holy Spirit, 34 but like the songs
of the heathen, whose mouths ought to be stopped. 35 But
if they sing not in the Holy Spirit, let them sing not (at
all). It is written, 3G Ye shall not add thereto neither take
from it.
R f. 102^ ( 13). fr *The doorkeepers 37 likewise shall stand every day
at the doors of the sanctuary. Those that watch the doors
of the place of entry, shall give heed to the doors of the
sanctuary; they (it is) to whom the Word 3S giveth blessing,
saying, 30 Blessed d are d they that guard the threshold of
the entry e and that watch the sanctuary by night because
of the enemies of the sanctuary; they that would that the
house of God to/ whom praise/ should flourish and that
give heed unto the ordering of the sanctuary nor allow the
lamp all night to go out. Likewise it is said concerning
the laws of the tabernacle and the lamp in the sanctuary,
that it shall shine all the time from evening until morning. 40
Hath God need of the light of a lamp? Nay, for He is the
x R. Contents: What the singers may sing. y R. the lies.
z R. ^^-aJU, Mp. (j^-JiJU, Mv. ( j^!a^ (j/V) Cf. p. Ff note b.
a M. here adds a Coptic word, meaning apparently vagabonds . [W. E. C.]
b R. Contents: Of the order of ministry of the doorkeepers.
d M. > . e M. the entries. / M. > .
32 Probably represents i$turixot iJ/aA/uo/, Can. Laod. 59.
M Cf. ev vary troQict, Col. III. 1 6.
a* Cf. vvevuxTixKi , Eph. V. 19, Col. III. 16.
a* Ps. LXIII. 12, Rom. III. 19.
* Deut. XII. 32, IV. 2. Similarly Athanasius, of the canonical scriptures:
JA^etf otiiTdit eirifiotAheTu /^jj<5 TOVTUV xQatipeitrQu (PG. 26. 1437). Cf. further
Can. Laod. 59, Can. Basil. 97. 37 &vpupo/, Can. Laod. 24.
** The Logos.
39 I have failed to identify this quotation, either in the canonical books or
n Eccli. or Wisdom. Cf. Ps. LXXXIV. 5, CXXXIV. i.
*o Ex. XXVII. 20, 21, Lev. XXIV. 21.
25
light of the world 41 and light of all lights. But the door
keeper shall know that he is the eye in the head 42 and
the seventh among the holy * lamps of the candlestick that Rf. 1030
Moses made, 43 which the prophet Zechariah also saw and
said, 44 I saw a candlestick all of gold that is the church
and thereon a lamp that is Christ and two olive trees -
that is the Old and the New Testament which the men of
the Old Testament that are in the sanctuary do interpret i
according to the word of the Holy Spirit; 43 for God is holy
and hath pleasure in the saints. 4G And it is the holy ones
that do enter the sanctuary. They alone that do the will of
God are in truth the saints.
( 14). k A bishop under whose authority are the divine
vessels, when the whole people cry unto him for bread and
he heedeth them not, what of holiness hath such an one?
When the people of Egypt cried unto Pharaoh in hunger,
then opened he all the storehouses and sold unto them; 4
and (thus) they died not by reason of the scarcity, because
he had obeyed Joseph, the prophet of God. And Joseph
shall be for thee a counsellor more than (for?) Pharaoh.
What is the bishop s office, if he visit not his people to
learn their way of life? None shall be set up as bishop
except he observe the Gospel with a pure heart. If he
observe it not, he is without belief in the holy Trinity. A
bishop that, without he be sick, shall on any day neglect
the sacrament, the same shall die in sorrow. A bishop that
loveth mankind shall obtain much blessing. A bishop that
/ Mv. read.
k R. Contents: How the bishop shall order his expenses.
41 Joh. VIII. 12, IX. 5. 42 Mt. VI. 22.
Exod. XXV. 31 ff.
44 Zech. IV. 2ff., I2ff., Apoc. XL 4, Rom. II. 17.
45 I do not understand this passage. Perhaps the Arabic translation is at fault.
46 These words recur exactly in Athanasius I st Festal Letter (Larsow p. 58).
Cf. Is. XLI. 1 6, LVII. 15. [W.E.C.] 47 Gen. XL VII. 13 ff.
26
loveth the poor, the same is rich and the city with its
district shall honour him and in his days shall the church
not lack aught. A bishop that loveth the poor, in his city
are there no poor o ; for the church of the city is rich. For
who is rich save the Father, the Son and the Holy Ghost?
Rf. io3/> He that * knoweth things before 48 and taketh thought
therefor, the same is a (true) bishop. For this cause thou
shalt believe that unto every one that asketh of thee will
God give because of His love toward mankind. 49 Take the
tithes and the firstfruits on behalf of the poor; for for this
cause doth He ordain, saying, 50 Give unto the poor. And
clo good to them that minister and pray for the people.
Whoso is occupied about the church, the people know that
the shadow of his body healeth the sick. 51 God is com
passionate in beholding the poor and the orphans and He
is a father unto the orphans and a father unto the poor;
he is the (true) bishop. A bishop that loveth the poor re-
specteth not persons, rather he causeth the poor to sit down
with the rich. Better a poor man that believeth than a
godless, unbelieving king. A righteous bishop sitteth rather
with a believing poor man than with a godless rich. A just
rich man despiseth not the poor but sitteth by them nothing
doubting. He that respecteth the rich above the poor shall
fall into sin. 52
( IS)- v A bishop that visiteth not the sick and those
in the prisons is without compassion. The compassionate
visiteth them oft.
( l6). w A bishop shall not be any Sunday without alms-
o M. A bishop that loveth the poor is not poor.
v R. Contents: Of the bishop s visits to the poor and others.
w R. Contents: Of the bishop s alms-giving every Sunday.
Mat. VI. 8. <J><Aav0pTo Tit. III. 4.
w Mat. XIX. 21, Mk. X. 21, Luc. XVIII. 22, XIX. 8.
61 Cf. Ac. V. 15. M Or causeth to sin. Mv. be brought low.
giving. And the poor and orphans shall he know as doth
a father, and shall gather them together at the great festival
of the Lord, 53 vowing and distributing much alms and giving
unto each whereof he hath need. And at the feast of Pen
tecost he shall refresh 54 all the people, because that on
that day the Holy Ghost came down upon the church. And
at the feast of the Lord s Epiphany, which was in (the
month) Tubah, that is the (feast of) Baptism, they shall rejoice
with them. The bishop shall gather all the widows and or
phans and shall rejoice with them, with prayers *and hymns, Rf. 104^
and shall give unto each according to his needs; for it is
a day of blessing; in it was the Lord baptised of John.
The poor shall rejoice with thee, O bishop, at all the feasts
of the Lord and shall celebrate with thee these three seasons,
each year: the Paschal feast shall be kept unto the Lord
our God and a feast at the end of the fifty days and the
new-year s feast, which is (that of) the gathering in d of the
harvest and the fruits. The last of all fruits is the olive,
which is gathered in that day; wherefore by the Egyptians
this is called the feast of the beginning of the year. As
with the Hebrews New Year s Day was at the Pascha, which
is the first of Barmudah. So again in the month Tubah
did our Saviour appear as God, when, by a wondrous miracle,
He made the water wine. 55 This word have we spoken con
cerning the poor; God hath established the bishop because
of the feasts, that he may refresh them at the feasts. For thus
is God merciful and would not that any of mankind should
suffer; for His loving-kindness is busied day and night that
z M. > .
d Mv. the bringing forth (or the completion of the land-taxing?).
53 The reference is to Easter. Note that in the following enumeration
Christmas is not mentioned.
84 Cf. otvKTrotveiv Philem. 7, 2 Cor. VII. 13.
55 Cf. Athanasius Festal Letters, ed. Larsow 138.
28
He may benefit mankind. Wherefore, O bishop, give relief
unto the poor and needy and visit them and set them free,
especially at these three feasts. For the laws of the kings 5G
teach us that we should submit ourselves unto God s loving-
kindness and relieve all them that are in need, O bishop.
( 1?)- ^ None of the priests may depart from the bishop
upon the fixed days, except they that guard i the holy
vessels.
( l8). k The bishop shall prove the reader and the singers
often, that they read not any books but the common, ca-
Rf. io4/< tholic books, 57 whence all *the people learneth of God s
great work, which is His mercy. Be thou also zealous (?), O
bishop, that thou be compassionate, even as God is.
( IQ). m Have thou in the church a just measure, gauged
above and below (?), that the poor suffer not hurt.
( 2O). o And the priests shall be nourished from the
church, lest they find wherewith to make excuse; for God
shall judge them.
( 21). p The husbandmen of the church shall be more
holy than other husbandmen, like men of God. Their hired-
labourers shall be given their hire by one measure, nor shall
their beasts of burden q be separated from the beasts of
burden r of the hired-labourers. They shall not leave a beast
untended, so that it stray and go about in strange pastures. 5R
The hired-labourers shall perform the work of their hus
bandmen diligently and with their whole heart, as children.
h R. Contents: Of the gathering of the priests unto the bishop.
/ M. set in order.
k R. Contents: That the bishop enquire concerning the affairs of the priests.
in R. Contents: That the church must needs have a (gauged) measure.
o R. Contents: Of the priests victuals from the church.
p R. Contents : Of the honour of the husbandmen of the church above others.
q M. their goods. r M. the goods.
88 I do not know to what this refers. Cf. n.
M Exod. XXII. 4.
2 9
They shall not ill-treat their beasts-of-burden nor cry out
upon them with hard words which go forth from their mouths;
but the fear of God shall be in their hearts in all that
they do. And it is shameful if a heathen (? Muslim) 59 or a
Jew hear that the church hath two measures /.
( 22). u None of the priests may concern himself with
the matter of the land-tax. Nor may they use familiarity in
the houses of the rich, but rather give themselves unto the
service of the altar.
( 23)- v If a church possess not sufficient for the suste
nance of them that serve the altar, then the bishop shall
give them whereof they have need, that they may give
themselves wholly unto the altar. But if the bishop give
nought, *then shall one of the priests go unto a rich man Rf- 105*
by reason of the needs of his house. And his sin falleth
upon the bishop.
( 24). w But no man shall suffer that any of the priests
should do him service or minister unto him; for (then) is
sin upon him; because upon him are the hand and the name.
It is no right ordinance that a priest should serve a layman.
But if he would that a blessing should rest upon him, like
Micah, of whom it is told in the (book of) Judges, G0 which
received the Levite, saying, Now I know that the Lord
will do unto me good, seeing a Levite is become my priest;
or be it a deacon, let him go unto him, to enquire his
need, in the measure of his poverty, and let him give unto
him; yet not as unto one whom he humbleth, but rather
t M. that there be two measures in the church.
u R. Contents: That priests may not be husbandmen. (The author of this
heading probably read ^XxXXj may not demean themselves in the houses of
the rich , i. e. may not become hired-labourers).
v R. Contents: Of a poor church.
w R. Contents: Concerning reverence and respect for the priests.
59 V. note on n, also 26. o Jud. XVII. 13.
30
let him give unto him in secret, that a blessing may come
upon him as upon Micah, which received the man of God.
But the sin of this falleth upon the bishop.
( 25) } No presbyter shall speak a lying word nor speak
with double speech; neither shall a presbyter be wroth
toward any man. Let no presbyter join himself in the sacra
ment unto wizards or conjurers or soothsayers (// /. masters
of hours); rather when any enter without reverence, let him
set him apart with the catechumens. In short, let not the
door-keepers forget them and leave them unheeded. And if
they enter ignorantly, then shall the deacons that attend
unto this matter set them apart. Should one (yet) enter,
then falleth the sin upon the deacons, for that they have
not well kept the door of the holy place. And the door
keepers shall keep the outer door, that they that enter in
unto the church may have no community with the enemies
of the church. Whoso saith that Meletius b hath a church,
the same is accursed. For if they had been of us, they would
have continued with us Gl and d would not have set them-
Rf. IDS/ selves against the Lord nor have separated them from *His
church e. And how can there be two churches, while the
apostle Paul saith 02 that the church is one?
( 26). // G3 None of the children of the church shall go
into the theatre or into places of assembly or any places of
the heathen. If any shall venture to go there, he shall be
separated and left without, till he do penance. If he be a
priest, he shall be deposed and shall stand a full year without,
fasting daily until even.
y R. Contents: That whereunto the presbyters shall give heed.
b Mv. the Meletians have.
de M. and if they had not risen against the Lord, wherefore did they separate
them from His church? g M. > .
// R. Contents: Of that which no child of the church may behold.
ei i Joh. II. 19. 2 Col. I. 24, Eph. V. 2332. M Cf. Appendix I/.
( 2?)- 1 4 If the deacons smite one another at the altar
or speak mocking words or play or (tell) evil, vain tales,
they must stand a month without and for a week fast
until even. They shall not speak unprofitable words, but
rather the word of God.
( 28). / G5 The garments of the priests, wherein they cele
brate, shall be white and washed. They shall be laid in the
store-chambers of the sanctuary. At the hour of going to
the altar they shall be found laid in the sanctuary, in the
store-chamber, in charge of him that guardeth the vessels,
even as the prophet Ezekiel hath ordained. GG
( 29). r No deacon or whoso is counted of the priesthood
shall drink wine unto drunkenness. They shall not drink in
the holy places nor shall any priest drink wine by day,
except a cup or two; and when they have drunken, they
shall not go forth from the town, lest any have the likeness
(*%#(* &) of Christ in contempt.
( 30)- 1 7 I n the Paschal days may none of the priests
drink wine at all, neither eat aught * whence blood hath Rf. io6a
come forth. What wine remaineth over from the altar at
the Pascha shall be given unto the sick poor.
( 3l)- W C8 In the holy x Quadragesima shall none of the
priests go to a bath, neither upon the two fast days, Wed
nesday and Friday. And if any be found to have gone
thither, without cause of sickness or necessity, he shall be
put forth.
/ R. Contents: Of such deacons as smite one another at the altar.
p R. Contents: Of the garments of the priests wherein they celebrate the
sacrament.
r R. Contents: Of whoso of the priests is drunken.
t R. Contents: Of him that drinketh wine in the Paschal days.
w R. Contents: Of him that goeth unto a bath. x M. > holy.
* Cf. Appendix 1^. 65 cf. Appendix \h.
6 Ezek. XLIV. 19. 67 cf. Appendix U.
8 Cf. Appendix I/.
32
( 32)- y No priest shall speak in the Taftr, which is
the place of the offering, neither sit there at all. Neither
shall they divide anything there ; 70
( 33)- <? but they shall have a place apart from the people,
wherein to divide the bread. The youngest among the priests
shall divide it; no priest may divide it when a younger than
he is there. Likewise the place where the priests eat shall
be apart from the people.
( 34)- b It is not permitted unto a priest to go out on
account of the bread of offering and to stand at the oven ;
but as he serveth the people, so shall the subdeacon serve
him. For the prophet d Ezekiel saith, 71 Whoso serveth, he
shall be served .
( 35)- e The readers are not bound to the service of the
subdeacons, but shall give themselves unto their books. And
the reader shall be honoured, because that out of his mouth
cometh the holy word.
( 36). * No priest shall carry forth the mysteries and go
with them about the streets, except for a sick man, when
the end and death s hour of need h draw nigh. And 72 when
they carry the mysteries (without), they shall suffer none
but the sick to partake. And they shall not do according
to favour and give unto one beside the sick, but unto the
sick alone. And if any constrain them that they should give
y R. Contents: Of him that talketh or sitteth at the holy altar.
a R. Contents: Of the place of dividing the bread.
/ R. Contents: That the priest shall not stand at the oven. d M. > .
e R. Contents: Concerning the ministry of the readers, that none may
trouble them therein.
g R. Contents: Concerning the holy mysteries, that they may not be carried
without. // R. the need of death s hour.
69 The word here employed is in Coptic T<\&lp (v. Crum, Coptic Ostraca
p. 1 8, no. 481, Borgian Triadon, ed. von Lemm, p. 168), Hebr. "(VJ}. Cf.
Vansleb, Hist. 288.
10 The tvKoytoti were divided: cf. Ilerzog-Hauck, PRE2. V. 594.
" Ez. XLIV. n, 12? i* Cf. Appendix Id.
33
him ot the mysteries, he shall be unto him as he that hid
his lord s money in the earth, because that he honoured
not the church. Let him go thither and not be sluggish,
for there is no need.
( 37)- k 73 No deacon shall speak while the cup is in his
hand. No man at all shall speak when the cup is there present.
( 38) / No priest shall sell in the market.
( 39)- m A deacon shall not draw nigh the altar when an
older than he is there ; but they shall always hold fans in
their hands u while the body is divided, continuing the while
in prayer. And when the division is ended, one shall always
stay behind and fan with the sirupls wherewith he is clothed,
from beginning to end of the offering (anaphora).
( 40). n Let no priest be troubled if any would that he
should celebrate ere the people be assembled and the halle
lujah is heard. For it is written, 73 The glory of the king o
is in a great assembly . Whoso cutteth off and scattereth
the people of God because of man s pleasure, him shall
God cut off. Wherefore, O priest, be not thou ashamed
before men but rather possess thy soul until the people be
assembled. For the evangelist Matthew saith, 7G When Jesus
saw the multitudes, *He went up into the mountain to
pray ; and Mark saith 77 that the whole city was gathered
together at the door of the house and when the house was
full, they uncovered the roof of the place where Jesus was
and let the sick man down, that He should heal him.
k R. Contents: Of the deacons, that none may speak while he beareth
the cup.
/ R. Contents: Of a priest, that he may not sell in the market.
m R. Contents: Of a deacon, that he draw not nigh the altar when an
older than he is there.
n R. Contents: Of the hour of the sacrament. o Mv. the Lord.
" Cf. Appendix \g. 74 Cf. Can. Basil. 97 (KRQ. 275).
Prov. XIV. 28. 16 Mt. V. i, XIV. 23.
" Mk. II. 25.
34
Wherefore let not a priest be troubled in his celebrating,
but let him make an end thereof with quietness.
( 41). s No priest nor any u that is reckoned of the
priesthood shall go unto them that use augury, neither unto
magicians nor wizards nor sorcerers. If any be found to have
gone (thither) and three witnesses testify against him, then
shall he be cast forth and shall not receive of the mysteries
three years, doing bitter penance the while for that he hath
done. Thereafter he may return unto his rank (T/$), accor
ding to the measure of his penance. 7S
( 42). z No priest shall have dealings with a woman that
is not his (wife). And if one be found in adultery or forni
cation he shall do penance one year. If he do not penance,
he shall be excluded.
( 43)- c If a deacon s wife die, he shall be continent. If
he be young and not able to live continently but marry,
let him then stand without six months. But if of their lov-
ingkindness^ they bring him in, then shall he be as/ one
of the readers. 70
( 44). No priest shall suffer his wife to adorn herself
with gold or silver or precious stones or with antimony or
anklets or head-dresses or costly stuffs; for this guise 80 is not
for the children of the church. For Peter, the head of the
apostles, did abominate these adulterous doings 81 and Paul
writeth of such as do these things, setting them apart before
Rf. 107^ a jj m en. S2 *How much more then we priests? For the priest s
s R. Contents: Of a priest that talketh with astrologers and others.
n M. nor believer that.
z R. Contents: Of him that is found in adultery.
c R. Contents: Of the deacon whose wife dieth.
c Mp. as a loved one. / M. be with the priests as.
g R. Contents: Of the ornaments of priests wives.
18 V. the fuller instructions in Can. Basil. 34, 35 (A KQ. 251 ff.)
l9 V. the severer discipline of Can. Basil. 42, 43.
80 %*/*. Cf. Can. Hippol. 17, Basil. 26.
8" i Pet. III. 3. 82 I Tim. II. 9.
35
wife eateth of the bread of the altar ; for this cause she
must needs walk seemly. For it repented the patriarch Jacob
because of his wives which decked themselves and their
maid-servants. But he brought forth his wives ornaments n
and metal-work from o his house o and destroyed them and
buried them beside the terebinth which is in Shechem, unto
this day. 83 So also did Moses hate these things. 84 If there
fore Peter so hated these ornaments/ and Paul held them
of no account and Moses despised them and Jacob sought
them out and abhorred them and hid them in the dust,
neither do thou set thyself against these men that are the
heads of the church, thou who art unto them a beloved son r.
( 45)- s No priest shall put away his wife without reason
of adultery. 85 And if any shall put away his wife and dwell
with another, above all if he hath gotten children by her,
he shall be excluded.
( 46). v No priest shall be go-between in the putting
asunder of a marriage. If any be found that hath done this,
he shall be excluded until that marriage be brought again
together. 8G
( 4?)- y No priest shall neglect the sick which are in the
streets without making enquiry after them. 87 And if the
sick man be poor, let him give him that he needeth. Sv
( 48). z No priest shall go into the virgins convents,
n R. gold ornaments. o M. > .
p M. this order, arrangement.
r M. that thou be unto them a beloved son.
s R. Contents: Of whoso of the priests putteth away his wife.
v R. Contents: Of a priest that parteth a man from his wife.
y R. Contents: Of the priests visiting of the sick.
z R. Contents: Of what priests are suffered to go into a virgins convent.
83 Gen. XXXV. 4. 84 EX. XXXIII. 5, XXXV. 22.
85 Mt. XIX. 9.
86 V. the very similar ordinance in Can. Basil. 71.
81 Lu. X. 31
88 Lu. X. 35. Cf. Can. Hippol. 24, 25.
36
Rf. ioS<7 except he be an old man and his *wife yet alive. If the
presbyter be young and he fast daily while he is in God s
service, so shall continence help him more than weapons, 89
that he be not for any soul a stumbling block.
( 49). b And as for the priests trades, they shall not
follow any trade wherein is theft or whereby they have not
leisure at the time of the sacrament. If a trade 80 * hinder a
priest at the time of the sacrament and forbid c him to go
into church upon the Sabbath and Sunday, so that he come
after that the psalm is read, there shall no bread of the
(divided) portions be given him ; but he shall eat and nothing
more. Be they standing at the sanctuary ere he come,
he shall not go with them unto the place of eating. So like
wise d (shall it be) on the two fasts of Wednesday and Friday.
Those that be in the town must come every day to church.
(8 5)-/ !f a priest come before the lesson and he be but
seen and thereafter goeth forth to his work until the time
of the offering come, the same shall not be given a portion;
yet shall he be present at the eating. But if the necessity
of his trade hinder his presence, // he shall receive a portion,
but shall tell the priest ere he depart. None shall take upon
him this name, that is the priesthood, and despise it, but
rather he shall perform his service even as all the Levites.
( 51). / Let none say, I desire nought of the altar nor
have I leisure for the ministry ; for thus it may not be.
For the Saviour will say unto him, Either thou doest my
law or thou goest forth from my city . If thou have no need
b R. Con tents: Of the trades that befit the priests.
c Mv. or if a trade forbid. d R. > .
/ R. Contents: Of a priest that is present in the church but goeth forth
and returneth again. // R. cause him to be absent.
/ R. Contents: Of a priest which saith that he hath no need of the altar.
8 Eph. VI. 14 ff., Lu. XXII. 38, 40.
89 Mistaking onociepc, a husbandman, for onciopc^ a trade.
90 Ar. haikal (cf. p. 42, note 9).
37
to eat of the bread of the holy place, * neither doth any Rf. io8/>
compel thee to take (thereof); rather thou receivest (there
with) the more grace, as it is said, 91 Freely have I prea
ched the Gospel m unto you . Thou hast leave to eat and
to drink 92 because that they that are busied about the altar
receive with the altar a share. 9; But if thou say, I take
not (of it) neither do I o serve , think then upon that which
He did unto him that had ten pounds and unto him that
had one pound and hid it in the earth and wrought not
therewith, and how they took it from him and gave it unto
him that had the ten pounds. 94
( 52). r If in one of the clergy (xAijfpcc) there be the spirit
of God, the same is the more beloved because of the Holy
Ghost which is upon him. If he be of small account in the
priesthood, s he must needs be raised to a high rank, be it
that of deacon or priest or bishop. Let him not be hindered,
by reason of the Holy Ghost that is in him, nor held of
small account in the priesthood, but rather let the working
of the Holy Ghost which is in him be heeded and let him
be set in high place. And if he be a believer and hath
pleased God, let none be set over him while he is present.
( 53)- v There shall no accusation be received against
any man that is reckoned of the priesthood, from the bishop
unto the doorkeeper, except it be with three witnesses. 9f)
( 54)-J 9 ^ one of the bishop s children be found in
mortal sin, the bishop shall be put forth, because that he
hath not trained up his children aright. He that hath not
m M. + of God. o R. and I do not.
r R. Contents: Of one of the clergy (xAijpc$) in whom the grace of the
Holy Ghost appeareth. s M. in the church.
v R. Contents: Of the accusation which befalleth priests.
y R. Contents: Of one of the bishop s children that sinneth.
9 Mt. X. 8. M i Cor. IX. 4. 3 /. I3> 4 LU. XIX. 24.
5 Cf. I Tim. V. 19, Can. Apost. 75 (74), Can. Antioch. 14.
w Cf. Appendix I* .
38
power over his own children, how shall he take thought for
God s church? But if he turn again and train up his child
as is fitting, he shall again come in.
( 55)- a A priest that mcasureth with two measures,
a small and a great, shall be put forth until he do
penance.
(S 56)- Be there orphans which have no (kins-)men, then
shall the priest that is their neighbour look upon them as
a father. And when he bringeth them in unto his dwelling,
he shall give good heed that he suffer not aught of what
belongeth unto them to become his. And if they be poor,
he shall teach them a craft. And when they be grown
and would stay under his authority, he shall not put them
from him.
Rf. 109,7 *( 57). d In the week of the holy Pascha all the priests
shall sleep in the church. They shall gather all of them
together on Friday, at the third hour; for this is the hour
wherein they did set about the crucifixion of our Saviour.
If any be not present, he shall suffer reproof. And if he be
an husbandman in the field, he shall not delay until the
sixth hour. The deacons shall separate themselves into two
parts among the people, helping one another, giving heed
unto quietness among the people at the doors. Weeping
children and k such as talk among the people, who remain
deliberately without instruction, or him that behaveth himself
unseemly shall they put forth. The doorkeepers shall keep
watch at the outer doors and shall not suffer any of the
scoffers nor any they have put forth to enter ere they be
bidden. Likewise the deacons shall stand at the second door.
In / case there be a press at the outer door, then shall they
a 55 and 5 6 arc wanting in R.
d R. Contents: Of the week of the holy Pascha.
k M. or.
Mv. door, lest there be a press at the outer door. They shall help etc.
39
help the doorkeepers^; or if the deacons have need of the
doorkeepers to help them in keeping of order among the
people, then shall these help them. All this let them do that
the word of God may be glorified and the people hear in
quietness and that silence be in the whole church, until they
finish the word of God with the blessing. But if any of
them talk with a loud voice, the blame fallcth upon the
presbyter, for that the deacons have not trained the people.
During the Pascha the priests shall fast two days together.
But the readers shall eat every day, nor shall they do aught
save what all the people do in their eating, as it is said, <JT
Eat ye the bread in affliction , that is to say, bread wherein
no sweetness and herbs wherein no sweetness is.
( 58)- q The readers shall understand what they say and
them that would learn shall they instruct and teach * without Rf.
grudging, 97a but rather the more with gladness, because that
those do ask what is good.
( 59)- u The singers shall sing nought but the book of
Psalms and shall likewise teach others without grudging to
sing, that God may make His dwelling in the whole people,
from the head to the foot.
( 60). w No priest shall tarry behind from the eighth hour
of the day onward, and they shall be gathered together,
until the time of the appearing of the stars in heaven #.
They shall read ere they let the people depart, they praying
and hearing the lessons, that they may be worthy of os the
Pascha in joy and gladness. And as for those things z which
a The text here transcribes the Coptic emnout (as in Tuki s Euchologion I
366), explaining it by the corresponding Arabic word.
q R. Contents: Of the readers, that they give heed unto that which they read.
u R. Contents: Of the singers and that which they sing.
w R. Contents: Of the afternoon prayer on the Friday of the Pascha.
x M. stars at evening. z R. as for the Pascha and the things.
T Deut. XVI. 3. 97a Cf. Sap. VII. 13.
98 Mistaking psa festival for mpsa worthy . [W.E.C.]
40
they do at the Pascha, they shall eat and drink in wisdom,
without drunkenness.
( 6l). b The steward of the church shall do nought
without the bishop and likewise the bishop shall do nought
without the steward. The steward shall be a chosen man
and a God-fearing, in no matter of charity turning his face
from any man, be he that asketh poor or rich, except it
be one with stealthy eye, that would take the vessels of the
church. And if it befall that one, having been rich, have need
of something and is in want, he must have charity also with
him; for he also is a son of the church. And all things shall
be under the steward: the fruit and the seed-corn and the
grain that belong unto the church. He shall be a father to
the orphans and widow and shall take counsel with the
bishop of all that is pleasing unto God, both being wholly
of one heart one with another. For the apostle Peter saith J ,
But finally, that ye be all of one heart . Do/ nought with-
Kf. i io, ? out the^- bishop, from * an ardeb upwards; but from an
ardeb downwards. Upon the poor and needy he shall set a
mark, and such as are marked he shall bring unto the bishop.
And if the bishop bid that ten ardebs or more or less be
given them, he shall give to each of them according to the
writing and shall not add aught thereto. And as for small
matters, 2 if any ask of the steward half an ardeb, he hath
authority to give it him, even unto five waibahs. 3 All alms-
b R. Contents: Of that whereof the steward of the church must take heed.
/ Mb. They shall do. g R. a bishop.
Cf. Cone. Chalc. 26, Nic. II. 2, Can. Hippol. 25, Nic. can.
arab. 63 (Harduin, I. 474, 494). i l Pet . IIL 8>
2 Perhaps mistaking som summer for sem small . [W. E. C.]
3 The ardeb contains 6 waibahs, (Wilcken, Ostraka, I. 751). In Cairo today
the ardeb has 183 litres, that of Alexandria has 271, that of Rosetta 290; while
that of Massaua has only 10-5 lit. and that of Gondar 4-4 (Brockhaus, Kon-
versationslexicon, s. v. Ardeb). F. Hultsch (Metrologie\ 623) estimates the
Ptolemaic artaba at 39-4 lit.; Wilcken (Ostraka I. 751) at 23-62.
giving is in the power of the bishop, but for small matters, he
it is giveth them (i. e. to the poor). All reckonings concern
ing the goods of the church are (the affair) of them both k.
If he be found to have set aside aught for himself in his
stewardship and he saith, It is mine , they shall set up
against him witnesses which knew him and his state before
(he had) the stewardship, and so shall/ they take the stew
ardship from him /. Whether it be vineyards or fields, they
shall take them from him and shall expel him from the
stewardship. Let him think upon that which befell Ananias
and Sapphira his wife, when they stole of the price of their
field which was theirs. 4 If any one be faithful in little,
unto him shall much be entrusted in the world to come. 5
But if he eat and drink and be drunken and forget the poor
and smite his fellow-servants, the lord of that servant shall
come, in a day which he knoweth not and in an hour
whereof he is not aware, and shall cut him asunder and
destroy him and shall appoint his portion with the unbe
lievers . The steward shall know all the consecrated vessels
of the church and shall a make a visitation thereof each year 7 .
( 62). o And all the headmen R shall be appointed for the
church at the Pascha. And this is the law (vo^oc) of the
lesser headman: all the consecrated vessels shall be with
him and the reckoning thereof shall be in the great church.
All the consecrated vessels that have been vowed shall be
given unto him, whether it be a vessel of gold * or silver R f .
or bronze; and he shall tell the bishop concerning them at
the Paschal feast, that he may write them down.
k R. both >. / M. >.
o R. Contents: Of the church vessels and of him with whom they are.
* Ac. V. i ii. 5 Cf. Mt. XXV. 21, Lu. XVI. 10. Lu. XII. 45 ff.
7 On the ohovofj-os (j-eyoi^ the principal administrative and financial official
of the Pachomian monasteries, v. Griitzmacher, Pachomius 132 ff.
8 Copt, steward .
42
( 63). o> All the first-fruits of corn, wine and beasts of
burden shall be given unto the priests of the church, and
there shall be taken of it a choice offering into the sanct
uary 1 ; and what remaineth the servants of the Lord
shall eat. 1()
( 64). # An offering that remaineth over from yesterday
they shall not offer, neither that which hath been divided in
pieces in any church, but bread warm, fresh and whole /A 11
(8 65). c If the goods which belong unto the church suffice
for the offering and for that whereof the priests have need
for their sustenance and for the oil of the lighted lamps, so
shall they in no wise murmur against the bishop. But if there
be nought in the church that may suffice for the offering
and the sustenance of the priests, then shall the bishop give
them that whereof they have need, (so) doing the will of
God. Unto the poor shall he give alms. A church shall he
not neglect nor suffer it to fall in ruin beyond another; but
there shall be for all of them one ordinance and one ordi
nance for the priests. And all that they have over and above
shall be given to the poor. This is the manner (of acting)
which Christ, the head of the church, hath laid down, and
the Apostles that/ are the fathers of us priests. For He
saith in the Gospel of Matthew, 12 Buy what is needful for
the feast , and that they should give unto the poor. Give
7f R. Contents: Of all the firstfruits that are given to the priests.
a R. Contents: Of not making offering of the offering of yesterday.
* M. > whole. Cf. also 64 (R f. no).
R. Contents: Of the church s goods; that if it be possible the offerings
and the victuals of the priests shall be provided therefrom.
/ R. and those that.
Haikal. Cf. Vansleb 55 ff. Gr. (3* pet. fyiov, Mvrov.fepxretovjsit.sacrariutti,
tt/uarium, chorus. But Copt, here Qvriao-TJpiov. 10 Cf. Can. Hippol. 36.
11 Cf. Gdttingcr Nachr., phil.-hist. Kl., 1902, 670 (i). The bread was to
be hot, according to I Sam. XXI. 6.
12 Rather Joh. XIII. 29.
43
first unto the Lord and His disciples ; thereafter to the poor
among the people.
( 66). h The bishop shall eat often with the priests in
the church, that he may see their behaviour, whether they
do eat in quietness and in the fear of God. And he shall
stand there and serve them; and if they be *weak, he shall Kf.
wash their feet with his own hands. And if he be not able
to do this, he shall cause the archpriest or him that is after
him to wash their feet. Suffer not the commandment of the
Saviour 13 to depart from you, for for all this shall ye be
answerable, that they likewise may see the lowliness of the
Saviour in you. The bishop shall not fail in all this thrice
a year: at the Paschal feast and at the feast of Pentecost
and at the feast of Baptism on the eleventh of (the month)
Tubah. And there shall not be present in their assembly
any unbelieving priest nor any stranger from another people,
save a priest only.
( 67). n None among them shall talk while they cat, nor
shall they, while they eat, raise their faces one toward an
other. And if the bishop speak God s word q, they shall all
give heed. 14
( 68). s All priests that are in the villages of the district
of the city lr> shall gather themselves unto the bishop upon
one day, thrice a year, 10 and he shall read unto them these
ordinances and these commandments and they for their part
shall write them and shall lay them up in every city and
in every village ; that the compassion of the saints may rest
h R. Contents: Of the bishop s eating with the priests.
n R. Contents: Of such as talk at the time of eating, q M. > God s word.
s R. Contents: Of the assembling of the village priests unto their bishop.
13 Joh. XIII. 14. " Cf. Can. Hippol. 34.
15 /. e. the Egyptian nome (VO/IAOC).
16 On the other hand, metropolitan, in contrast to diocesan, synods were
to meet twice a year (Can. Nic. 5, Antioch. 20, Apostol. 38).
44
upon them, n even as it rested upon Philemon, the disciple
of Paul the Apostle/, as it is written, 18 Thy saints rejoice
because of David, thy servant ; so likewise let them say,
Lo, the priests, the sons of the church, do walk throughout
according to God s pleasure .
( 69). v If a priest be an husbandman, when he maketh
an end of reaping the corn and the barley in his field, he
shall not reap all of it but shall leave behind him a portion
planted (with corn) according to his means, that it may
K f . iu/> be *for a portion for the gleaners that pluck it with their
hands. i\"or shall he return to gather up that which falleth
of his harvesting. And if a sheaf 19 pass unseen, he shall not
return to take it; it shall be for the poor and the strangers,
that the blessing of the Lord may be upon him, 20 because
that he hath done His will, when he gathered into his gra-
neries and filled them. And he shall bring all the first-fruits
of his field into the house of the Lord.
( 7)-/ ^ one k rich and a priest, whether presbyter
or deacon, first of all he shall observe the service of the
altar according to all these commandments and these ordi
nances, and the Holy Spirit 21 shall he not despise. And if
so be that he have not need of the holy place, that he
should eat from the church, yet shall he consider this in
his heart saying, If I eat not of the alms of the holy place,
yet belongeth what else is mine unto God; for it is written, 22
The earth is the Lord s and the fullness thereof. Humble
shall he be in all things, according to the will of God,
/ M. > the Apostle. v R. Contents: Of a presbyter that is an husbandman.
/ R. Contents: Of whoso of the priests is rich and of the charity that he
must do.
" Philem. 7. 8 p s . CXXXII. 9, 10.
i Apfyfj-x, Deut. XXIV. 19. 20 L OCm c i t .
21 Mistaking pma the place for pna (Trvevpx) spirit . [W. E. C.]
" Ps. XXIV. i, i Cor. X. 26.
45
seeking to be accepted 23 of God at his great judgment, like
a poor man casting an ardeb of his corn upon the threshing-
floor of a great and rich man. But this rich man is very
compassionate and shareth with the poor all his threshing-
floors. In this wise doth Christ ask small things, that He
may in return therefor give great. Whoso giveth his goods
according to the will of God, him shall God set in authority
in heaven over ten cities 24 ; instead of this one place 25 which
the rich of His world hath, he inheriteth what is God s n,
according to His will. A priest that hath great riches in
this world and seeth that his brother hath need, shall take
pity on him, that it may in truth appear that the love of
God is firmly established in him and that they all may know
that he is compassionate, and that not with the tongue only
but in deed and truth. And when he gathereth in his vine
*he shall bring in the first-fruits of his wine-press unto the Rf.
house of the Lord his God, ere he taste thereof, he and his
wife and his children and his house 2G . And when he ga
thereth in, he shall not gather in of all the vine, 2? to cast
it into the wine-press, but shall leave a few/ clusters hang
ing on the vine, on behalf of the poor and the strangers
and the wanderer that hath gone forth 2S and the orphan
and the widow that is akin unto him ; that they may gather
the grapes with their hands and that mercy be reckoned
unto thee with the Lord q. Because thou hast caused the
poor to take their fill with eyes and soul of the fruits of
thy vine, blessing shall come upon thee and thy children and
thy cattle. They shall be born unto thee and shall increase
n M. inheriteth with God.
/ M. + of the. q R. that the Lord may set mercy to thy account.
23 Cf. Lu. XVI. 8, 9. 24 Ibi XIX. 17.
25 Mistaking pvSf for ma l place . [W. E. C.]
26 Cf. Lev. XXIII. 14. 27Deut. XXIV. 21. 28 Translation
4 6
and multiply, because that the poor hath eaten of thy labour r.
Turn not behind thee 20 and glean not that which remaineth
of thy vine; and the grapes which thou seest and observest
hanging and left over by the gleaners cut thou them not,
but rather leave them for the poor and the widows. So
shall blessing come upon the whole vine and thy wine-press
shall be filled with wine and it shall not spoil nor become
sour neither shall any stink of all that thou drawest from
thy wine-press; for the blessing of God restcth upon it and
it shall not spoil. For all they that are evil toward the poor
and give not place to live unto the needy but with evil eye
covet their possessions, of these shall the corn be eaten of
worms, because that they have not given unto the poor and
hungry; of these shall the wine be turned to vinegar, because
the ordinance of God is not with them, as (it was with) him
whose land was fertile and who had gathered his corn into
his barns. ^ Since he said not, I will give of my goods
unto the poor , but said rather, <I will eat and drink and
take my pleasure , because of his iniquity God cursed him
and what was his, saying unto him, ? 1 <O fool, this night
shall thy soul be taken from thee and that which thou hast
prepared shall others take . And thou, O priest, all this dost
Rf. ii2l> thou know; keep thyself therefore * from the evil eye 32 and
open thy hand to the poor, that unto thee God may open
the treasure of good things in heaven. For if thou give it
for a benefit unto the orphan and widow, thou shalt receive
for it}> many times again. This have I said unto thee, O
priest, yet not as though these commandments bind not the
laity likewise; but for them also are they binding. But if
so be that the layman b be in ignorance of the command
ments, and he see thee to know them and to be unto him
r Mv. thy prosperity. y R. from them. b Lit, this layman.
2 Deut. XXIV. 21. 30 Lu . xil. 19. 3i //;. 20. 32 Mat. XX. 15.
47
a witness for them, so shalt thou be for him as a scripture of
God, wherein men read the ordinances of life, and thy conduct
shall be for an admonition unto them, whereby all are admo
nished unto good works, that good works may in silence be
shown and thou be preached 33 unto others.
( 71). c If any one of the sons d of the priests be found
to study books of magic, he shall be estranged from the
church of Christ and his father shall be put forth, until he
deliver his son unto the powers without; that every one may
know that he hath no part with his son in his sin.
( 72). " 34 This is the penance of the magician, if penance
he will do. First he shall burn all his books and remain
three years fasting daily until even, in the sight of trust
worthy people who may bear witness of him that he hath
fulfilled the fast zealously. Thereafter shall he be given of
the mysteries, if the manner of his penance become greater,
so that all are well inclined toward him ; so hath he done
penance.
( 73)- ^ 34 Fortune-tellers^ or conjurers or enchanters,
when they do penance, shall fast a year ere they receive
of the holy k mysteries.
* ( 74)-^ An adultress, 35 when she doth penance, shall Rf.
shear off her hair and shall be arrayed in mourning gar
ments and fast forty days and thereafter shall receive of the
mysteries. But if she be found in adultery a second time,
c R. Contents : Of children of the priests that are found reading in magic
(books). d R. > of the sons. g R. Contents . Of the penance of the magician.
h R. Contents: Of such as talk of hours and concerning conjurers and others.
b Lit. Men of hours. k M. >.
/ R. Contents: Of the penance of an adultress when she doeth penance.
33 Correct Ar. to fk-jJj j to accord with Copt., though they be preached
might seem more consistent. 34 Cf. Appendix I b.
35 V. the very similar rules Can. Basil. 1 5 ; also in Ambrose, DC lapsti
virginis consecratae^ c. 8 : amputentur crines, qui per vanam gloriam occa-
sionem luxuriae praestiterunt.
4 8
she shall be put forth, as at first, and shall not receive of
the holy mysteries.
( 75)- H it be found that the son of a priest hath gone
to the theatre, the priest shall be put forth a week, because
that he hath not trained up his son aright. For Eli the
priest, and he a holy man, when but little blameworthy was
found in him, because that he had not rightly taught his
sons according to God s will, was not saved from destruction
but died, he and they, in the one day and were destroyed
with a miserable death. 3G
( 76)- r 3T None that despiseth the altar shall die a happy
death. I beseech you therefore, my brethren, that ye keep
the ordinances of the holy place ; for to draw nigh unto the
holy place is exceeding fearful. It is written, 3S Our God is
a consuming fire . But our God is not like unto the fire
of this world, my beloved, but even this hath the Holy Ghost
taught us, that he is like a fire whereon a worm is laid ; it
cannot but be burned. So also are the sinners which would
cleave unto God, yet remain still in their sins; they shall
be destroyed even as the worm which the flame devoureth.
( 77)- v 3T Wherefore fear the altar and honour it, that
Rf. us/ it be not approached with small reverence,* but in purity
and fear. For the altar is a spirit and not animal, 39 as I
have formerly told you ; 40 and every soul which draweth
nigh it while yet in impurity shall pray for purity: this is
their purity.
( 78). z And concerning the holy mysteries, the body of
Christ and His blood, they shall not let aught thereof remain
o R. Contents: Of them of the priests children that are found in the theatre.
r R. Contents: Of such as despise the holy altar.
v R. Contents: Of the honour of the sanctuary (haikal) and its beauty
and its respect. z R. Contents: Of the holy mysteries.
3 i Sam. IV. 1 8. Cf. Appendix I/. ** Hebr. XII. 29, Deut. IV. 24, IX. 3.
3 nvevpac and not ^w%/x<$c. 40 V. R. fol. 99^.
49
over from evening to the morning, but shall do with it what
soever they will. The holy altar having been prepared and
so long as the holy mysteries are thereon, ere he hath raised
it up, 41 the readers shall not be silent before it, but shall
sing in the word of God or shall repeat of the Psalms; for
it is written, 42 I have set watchers upon the walls of Jeru
salem, night and day, which are not silent at any time from
putting the Lord in remembrance . And because it is His
body and blood, so shall they not leave praising Him, un
til the time when the place is cleansed.
( 79) <" Wherefore he shall be burned with unquenchable
fire. 43 For albeit the door is there, so that (a man) may enter
freely into the yard, yet hath it befallen that one hath
climbed over the wall like a thief. So is it with him whose
wife dieth and who committeth fornication secretly. Better far
were it for him that he humble himself before all men and
make known his weakness and that he perish not like a
hypocrite.
( 80). / 44 As for the sick which are in the holy place, if
they have wherewithal to live, they shall not be a burden
upon the church. But if they be poor, the steward of the
church shall care for them 45 which sleep therein like his
children; he shall watch over them as it were the vessels
of the church, knowing that God shall enquire of him con
cerning them more than concerning the holy vessels; for
they are His image and likeness, 4G and for their sake
g R. Contents: Of him whose wife dieth and who committeth fornication
secretly.
/ R. Contents: Of the sick which are in the church.
4 xvetQepeiv. 42 Is. LXII. 6.
43 Here we have, apparently, a colleciion of additional clauses: the first
belonging to the end of 76, the following to the end of 43.
44 80, 8 1 seem to belong to 62.
45 Cf. Can. Hippol. 25 (KRQ. 216). Hippolytus would appear to be
the later. 4 <* Gen. I. 27.
4
50
He became man, that He might save and deliver them,
especially when they dwell wilh Him in His house that He may
Rf. 114,; heal them. Likewise unto others also,* when they need cure
and sustenance, shall he give in compassion, rejoicing at their
healing. And thou knowest, O steward, that mankind are
His beloved ; do good therefore unto them, according as
thou canst, and especially unto the sick
(S 8l). no and strangers. If thou have not aught that they
need for their sustenance, go unto the bishop or to the chief
steward 4T and they shall give thee for them that whereof
thou hast need. For the glory of the city is the church
and the church doeth all these things. Her name hath
filled the whole earth 4s , yea and the heaven, because she
hath walked according to the pleasure of Christ s, her bride
groom, who spared not His own soul, but gave it for His
sheep. 4
( 82). uv Whatso remaincth over for the bishop of the
first-fruits and the tithes in the church, beyond the portions of
the priests and the sick, he shall take the remainder every
year and give it unto the poor, that nought of that which
he hath over may remain with him. For God saith, 50 Give
to him that asketh thee ? .
( 83). Tc .r Not the laity alone doth it behove to give tithes,
but the priests also must give tithes, from the bishop to the
door-keeper. For He saith in Nahum the prophet, 51 O Judah,
keep thy feasts and thy months . And David the prophet
no M. >. R. Contents: Of the welcoming of strangers.
s M. her bridegroom, Christ.
nv M. . 81. R. Contents: That what remaineth over to the bishop, that
shall he give unto the poor.
u<x M. . 82. R. Contents: Of such as give tithes and first-fruits among the
priests and the laity.
47 V. . 6 1 end, note 7. 48 R om< X . 18.
Joh. X. n. M Mt. V. 42.
51 Nah. I. 15 (II. i).
saith also, 52 Ask diligently j/ of the Lord your God. O all
that ask of Him, let them bring Him offerings z, that is to
say, the servants of the holy altar.
( 84). ab The Lord hath need of no man, but He would
that we should seek Him. He is bound to nought, yet bindeth
He himself to us. What then shall we do with that which
we have, if we make not God a sharer in what we have ?
And if there be* one poor like Elias 53 widow or sick like Rf.
the lame man which received alms, 54r he shall be held as
one that maketh offering for himself unto God. And be that
which he offereth small, yet shall it be a remembrance of
himself. For not he only is remembered that giveth gold
to the sanctuary, but he that giveth an earthen cup or bread
or a little wine or a water-vessel or that filleth the water
tank as a gift; 55 the same shall God remember as him that
giveth according to his means much riches.
( 85). hi For if the son of a rich man hath died and if
his father give on his account much riches, or again if he
make unto the Lord s housed many vows for the salvation
of the soul of his son, verily God shall accept them of him
and shall save him from his sins, by reason of his com
passion toward the poor. For Solomon saith, 5G The ransom
of a man s soul is through his riches .
( 86). mn Likewise Reuben, after that he had been cast
out from Jacob s his father s blessing, because of the great
sin that he had committed when he lay with his father s
y M. > diligently. z M. and bring Him offerings.
ab M. . 83. R. Contents: That almsgiving is incumbent upon every man.
hi M. . 84. R. Contents: Of the alms and offerings for him that is dead.
k M. to the house to the Lord.
mn M. . 85. R. Contents: Of the offerings for the dead according to a
testimony from the Old (Testament).
52 ? p s . CV. 4. 53 i Kings XVII. 10.
s* Ac. III. 2. 55 Mt. X. 42.
56 Prov. XIII. 8.
und
is
52
concubine, rj7 we have found that after his death Moses did
save his soul and raise it up from destruction, saying, 58
Let Reuben live and not die. (These words,) Let him live
and not die were spoken concerning Reuben because that
he, when he died, because of his father s curse was not
received into the light neither into the darkness. Neither
did God receive him because of his father s curse nor could
Satan receive him because of his holy descent; for he was
the chief of the twelve tribes of Israel. But God set him
der the judgment of the judge that was to come, which
Moses. For when Moses arose, through God became he
chief, like as He gave unto Peter to be the chief of the
church. And as unto him it was said, 59 Whatsoever thou hast
f - ll $ bound" on earth shall be bound in heaven and whatsoever
thou hast loosed on earth shall be loosed in heaven ; so
also did Moses, when he loosed the curse/ that was on
Reuben, whereof there was no forgiveness, because that the
latter law was not yet given. And for this did Moses appoint
the law, saying, t;0 Whoso lieth with his father s wife shall
die the death. These things have we said (for a testimony)
that the living hath power to save them s that are dead
from their sins s, as Paul the apostle/ saith, Ol If the dead
are not raised, wherefore are ye baptized for them? If they
were baptized for the dead for the salvation of their bodies,
let them give also because of them, for the salvation of
their souls. But haply one will say, I am poor. If the rich
be able to give on behalf of his son, let him save his soul;
but I, being poor, am not able to do this . But unto him
I say, If the news of death had not saddened the heart
/ M. because of the curse. S s M. the sins of the dead.
/ M. > the apostle.
" Gen - XLIX - 4- M Deut. XXXIII 6
M Mt. XVI. 19. 80 Lev. XX. n.
I Cor. XV. 29.
53
of this rich man which did this, why divided he his riches for
his son s sake that was dead ? For the death of his son that was
dear unto him, was for him as a wise teacher, that he should
learn the will of God ; and now he gave unto the poor,
(whereas) while his son was alive he learned it not, neither
gave he thus. Wherefore these things are not thus needful
to salvation ; for salvation lay not in the multitude of pos
sessions, but in the pious thoughts which he had concerning
his son. And thou, if thou art poor and wouldest save the
soul of (one) that is dead, have thyself thus pious thoughts
and thou shalt save thy soul and the soul of the dead. For
forgiveness lieth not in the multitude of riches but rather
it is in good deeds. Thou art not able to give unto the
poor, but thou art able to be a man of God in the church.
For many do minister at the graves of their children in
ignorance. If thou be not able to e nourish the poor, yet
canst thou e observe the church s sacraments and make
petition for thyself and thy son.* If thou lovest him, do this;
for the rich man gave all this for his son because he loved
him. So do thou offer unto God thy petition for thy son ;
for in truth thou canst save his soul alive. For God desireth I
that thou shouldst be wise more than vessels of gold and
silver. If it be but an earthen vessel which thou, according
to thy power, dost give, or / even by promise alone /, so
shalt thou gain thy soul by the promise which thou hast
given, according to thy power, and shalt gain the soul which
thou lovest. For God looketh upon the nature (of man) and
looketh not upon the multitude of possessions. For the Lord
Almighty 02 saith, G3 The gold is mine and the silver is mine .
Wherefore Moses bade G4 the levitical priests that they also
e R. > (homoeoteleuton). i M. -\- of thee.
/ M. >.
62 nxvroKpeiTtop. 63 n a g. n. 8.
64 Num. XVIII. 26. This passage follows upon . 83.
54
should give the first-fruits and the tithes of the first-fruits o
and tithes which they had taken of the people; and that
they should give them as a redemption for their souls, as
He said unto Aaron, 5 Give first thy gift and offer the
offering/ for thyself and for them of thy household and
afterward offer an offering for the people for their sins .
For God gave priests unto the people, that they should for
give men s sins s. Yet are they likewise men, clothed with
flesh, and they must needs bring offerings for their sins. For
he saith in Isaiah the prophet, G(; If ye have made offering
for your sins, your souls shall see great length of life, in
the age whereof is no end . But Paul saith, r 7 There remaineth
no more sacrifice for.i sins , (whereby) he mcancth the great
sins which,r are deserving of death, such as those who oppress
the poor and compel them to pay that they have not.
( 87). z Those that oppress the poor and compel them
to pay that they have not and that afterward say, We will
give clothing unto the poor which be naked, that God may
forgive us , and those that, having but ceased from despoiling
the bodies of many poor, (then) say, We will build churches
R f. n6ti and will give offerings ; * yet is that which they give and
offer found (to be) from the goods of the poor; such have
no offering for their sins. GS Rather God would that the
goods of the poor should be given unto them, more than
that they should be given unto the churches or that there
should be built many altars. God seeketh occasion of us
that we may be saved and hath not need of offerings. For
David saith, in the Paralipomena of the Kings, G0 Give I
o M. and the tithes of the tithes which. p R. > .
.f M. the sins of the penitent. x R. for the great sins which are.
z R. Contents: Of them that oppress the poor.
Lev. IX. 7, XVI. 6, n, 15. co Is< LIII . Io .
Hebr. X. 26. 8 Hebr. X. 26.
i Chron. XXIX. 14.
55
not unto Thee of Thine own ? Of a truth all things which
are are His . Wherefore He would not that any one of all d
His creatures should perish.
( 88). e And thou, O priest, hast received the office of
the Son of God upon earth. 70 Have a care therefore whose
sins thou retainest 7l and whose thou dost forgive; for thou
bringest their offerings before God. If they know not that
they are praying to God, why give they them unto thee ?
But God hath set thee as mediator between Him and men.
Fear therefore, lest the Lord bring upon thee His wrath
like Gehazi, which went forth from before the face of Elisha,
as he cursed him, white of skin; for he had taken of the
presents that were brought in God s name. Wherefore he
was slain and all his seed with him. 72
( 89). m But thou, O steward, that receivest all such offerings
as are over and above from all the churches, conceal thou
nought from the bishop; neither shall the bishop set aught
aside for himself. But the treasure-houses of the Lord shall
be under the steward and the seals under the bishop. For
thus shall it be with the treasury of the house of the Lord ;
and it shall be under the seal of the bishop and the arch-
priest and the steward, that the steward open not the
door/ without the bishop nor the bishop without the steward,
the arch-priest also being present.* And the treasuries of R f . \\6l>
the house of the Lord ye must needs keep filled, because
of the scarcity that may befall the whole city and its district
or any other scarcity whatsoever. And the church and they
that distribute alms shall suffice for the provision (of food).
d R. > .
e R. Contents: Of them of whom the priest receiveth offerings.
m R. Contents: That the words are joined together in the two chapters.
p R. >
O Cf. Job. XX. 21, Mat. IX. 6.
Joh. XX. 23. r2 2 Kings V. 27.
56
For this did Jehoiada, the wise priest, the chief-priest of
Israel. " In the days of king Joash he took the ark of the
Lord as it were a chest and bored its lid through and sealed
it with the king s seal and set it in the temple 74 and therein
he laid the things vowed, until it was filled. And when it was
full they opened it together and the gold which they found
they gave to the carpenters and the builders for the building
of the house of God. And this is the thing that befell in
those times. And in the time of Hezekiah, the righteous
king, and of Isaiah, the prophet, they took all the gold
which they found in the treasuries of the house of the Lord
and sent it as a present unto the king of Mosul, lest he
should come upon them and root them out. 75 And (thus)
did they make/ a roof/ for the people, that the barbarian
should not destroy them, and they gave money for them.
But when the heart of king Sennacherib grew big, then fell
he and all his host with him. 7t> So is this an example unto
us also, that all bishops may keep what of the alms remaineth
over in the Lord s treasury, against (a time of) scarcity.
Yet shall not the alms-giving for the poor be diminished
for the reason that We will leave something in the treasury
of the Lord . But if in just management aught hath remained
over, let it be kept safe on behalf of an old church and
let them readily use it to that end. But for the poor shall
be taken yet the more thought. For he that gathereth much
gold hath not so great honour before God as he that hath
a care for His image and likeness z.
( QO). a Which now is the more honorable and revered,
Peter the greatest of the Apostles, or Judas the betrayer,
un-to whom the Lord gave the (money-)chest ? And He gave
/ M. cause pity. z R. > and likeness.
a R. Contents: Of the steward with whom is the store-house.
" 2 Chr. XXIV. 4 ff. " 2 Kings XII. 9.
2 Kings XVIII. 15. Is. XXXVII. 36.
57
it not unto Peter, because that the chest was no great * thing, Rf.
that He should give it unto him; but unto him gave He
the keys of the kingdom of heaven. Wherefore let not him
that holdeth the chest of Jesus be proud of heart, as if it
were a great matter, above all. But let him keep himself
from the theft of Judas, that stole from his master all that
was cast into the chest and became, by reason of his theft,
the betrayer of the Saviour. May it not befall thee, O
steward, to take from thence what thou wouldest, because
thou hast been entrusted therewith, and to die even as this
Judas, which deemed the Saviour knew not of his theft.
If thou knowest that He trieth the heart and the reins, know
also that His hand is with thee, that theft bemuse thee not
and thou fall (being) in salvation, 77 like that miserable one
of whom He testified, saying, 7S Woe unto that man. Better
were it for him if he had not been born . Keep yourselves
from all theft, especially from off the altar, knowing that that
is the place whereon the Lord standeth. 7y Have a care lest
any one cause himself to err, saying, God is longsuffering
and if He see me steal aught, yet will He not do aught
unto me . Remember k what befell Belshazzar, king of the
Chaldeans, when he did eat and drink from the vessels of
gold that belonged unto the house of the Lord, so and how
he beheld the palm of a hand which wrote upon the wall
his condemnation before his eyes, and see how he perished
in that same hour. And those that wickedly steal and those
that spoil the vessels of the Lord, the same prepare them
selves unto destruction. I know of a marvel which befell
in my days, when I was a youth, in the church. A thief
entered the church and stole from among the vessels. And
k R. plur., M. sing.
77 /. c. fall from the state of salvation wherein thou art (cf. Hebr. VI. 4 6).
But perhaps read fall from . w Mt. XXVI. 24.
Amos. IX. i. 80 Tjan. V. 3.
53
he could not flee, / because the divine providence hindered
him; and they drove him forth from the holy place. But
instead of fleeing, n he, as they tell, continued fighting with
K f. iiy/> the priests, since the guardian had not laid hold upon him.*
And still went he not forth but rather remained, smiting
them and being smitten, if perchance he might be able to
take the vessels. And while he was yet embroiled with them,
the officers came upon him and laid hold of him and de
livered him unto the authority, because that he had ventured
and entered in unto the holy vessels. But we, O my brethren,
let us keep ourselves from all such wickedness.
( 9 1 )- l l And as for the feasts of the martyrs, they like
wise shall be thus observed, with much care and in great
order, assemblies being made thereat and the whole night
spent in Psalm-singing and prayers and holy readings.
( Q2). s As for monks, there shall none of the monks
or nuns go to any of the inartyria, that \sx the places of
the martyrs sl , or to places of enjoyment, there to relax them
selves. But in every monastery of virgins, its nuns shall
remain, on the nights of the martyrs (feasts), in their mon
astery, as if gathered at the placed of the martyrs, praying;
and when it is the hour Q{ dd the offering, they shall exhort
them. They shall go unto the church, before the reading
of the Psalms, and when they come forth, they shall walk
by twos and their mother before them, and they shall not
/ Mp. fled not. // M. desiring to flee.
q R. Contents: Concerning the feasts of the martyrs.
s R. Contents: Of this, that monks may not go to feasts.
x R. or. ct R. places. dd Mv. -\- the liturgy and of.
81 Cf. Can. Basil. 31 (KRQ. p. 249), 33 (p. 250), Laod. 9, Gangr. 20.
Athanasius employs the word notprvptov in the same sense in Migne, PG. 25,
736D [and in the 4jd Festal Let. (Brit. Mus., Or. 358 ( A. 2) he inveighs
against those who seek oracles at the martyrs tombs. W.E.C.]. Can. 35 of
Elvira (306) has the same intention : Placitit prohiberi ne foeminae in coetne-
terio pervigilent^ eo quod saepc, sub obtentu orationis^ latenter scelera com-
mittunt. For a description of such festivals v. Leipoldt, Schenute 30.
59
talk evil talk. And if the father of any of them will see her,
he shall make intercession with the mother of the monastery,
and she shall send her with another trustworthy one, so
that she may be together with him. * 2 And if any in the
church shall err and let drop her hand from her i that
holdeth it, they shall requite her with punishment, because
that she hath erred in the midst of her people. And they
shall walk in quietness. None of the virgins shall eat any
day ere the sun do set. And when it is the first day (of
the week), after they have taken of the body of Christ and
His blood, they shall break the fast. And they shall never
eat their fill upon the Sabbath and the first day /, ** till
even be come. And he that would preserve his virginity,
let him not fill his belly with bread, neither let him lie ;
for purity cannot* be kept unless by perpetual fasting. And Rf. n8<z
let none of the virgins set aside for himself aught but some
poor food and the prescribed raiment. And this same order
is for the men and the women, such as desire to be virgins.
There shall none of the virgins drink wine at all, neither
any of the monks that hold fast unto purity. But if one
continent fall upon sickness, he shall drink a little wine. S4
None of them which love virginity shall eat of aught whence
blood goeth forth, neither fish 84a . No married woman, being
not a nun, shall speak of any worldly matter in the pre
sence of virgins, lest she cause for them doubt. For greater
is the honour of virginity and continence in the kingdom
of God than the honour of them that are in the world; and
i R. him. / M. on the first day and on the Sabbath.
82 Cf. Griitzmacher, Pachomlus 100.
83 On Saturday and Sunday as holidays cf. Leipoldt, Schemite 132, Anm. 2.
8 * i Tim. V. 23. Cf. Athanasius (?) De Virgin. (PG. 28, 264 D) Also
Ad Drac. (PG. 25, 534)} Athanasius assumes that monks drink wine only
in exceptional cases; oJdoi (Jt.lv xai STTIO-KOTTOV^ py TFI VOVTKS ohov, ^ovx^ovc, Ss
TTIVOVTU,^. Cf. also Leipoldt, I.e. 117, Anm. 7.
84 # On fish-eating among Egyptian nuns, v. Daniel le Scetiote ed. Clugnet
(1901), p. 24. [W.E.C.]
6o
virgins are greater and more honorable than they which be
in the world.
( 93)- s And as for the laity, they likewise are the child
ren of the church, whom Christ gat Him with His precious
blood. They must honour the priests with all honour, H5 for
the apostle said unto the people, S() Ye are the body of
Christ and His members . So walk worthy of Christ and
observe these things, O my beloved. None of the priests
or the Christians shall be neglectful of the sacraments on
the Sabbath and Sunday. s7 After that they have let the
congregation (lit. the liturgy) go, each of them / may take
thought for the work of his hands. It is not lawful for any
of the faithful to enter// a drinking place * 7a , especially when
there is a woman there; and no man shall enter a filthy w
place of whores.
(S 94)- x ^Vhen a youth is fit for marriage and his parents
K f . us/ marry him not with a woman, but rather grieve his heart,*
if such an one fall into sin, the judgment cometh upon them.
But if he have patience, he shall receive a great reward.
And as for them which say, We will not take unto our son
a wife until we find one richer than we , let them know
this, that if they be careless concerning him, he shall fall
into great poverty, whence to come out is hard. It is needful
for them to guard his virginity, even as (that of) a virgin
daughter, that he may live many years and grow old. For
they which lose their virginity without the knowledge
of their parents shall fall upon shortness of life. Guard your
j R. Contents: Of the laity, that they likewise are children of the church.
/ M. > of them.
u M. None of the f. may enter. w M. for filthy (ends) a place,
.r R. Contents: That whoso hath a son fit for marriage, he must needs
marry him.
85 So the text; but the original meaning must be: the priests must honour
them. so i Cor. XII. 27.
81 Cf. Leipoldt, I.e. 132. Cf. Can. Apost. 54, Laod. 24.
6i
children with all care, but be not over-tender with your
daughters. For he that traineth up his children in abstinence/",
from him doth God accept the children as it were virginity.
For He hath said, 88 A woman is saved Ji by her child-
bearing, if they be stedfast in the faith and in purity . And
Micah saith, 80 I shall give the fruit of the body for my
sin /. And if any have sinned since his youth, he becometh
purified through teaching his children n, if he nn train them
up in the fear of God.
( 95)- O children, obey your parents in all godly
(lit. of the Lord) behaviour, for they have been at trouble
on your account and have set for you a hope in the life to
come. Firstly, all Christian children shall give thanks unto
their parents that they have begotten them a second time
in the baptism of the faith and that they have received of
their parents knowledge to worship God. And this is (cause)
sufficient wherefore they should have thanks, that they have
begotten them in the faith; whereas we may see many un
believers in the world which grow old and die and have
not known God that created them. But ye, O Christian
children, bless ye your parents, for they have given unto
you salvation, as David did boast, saying, 9I Thou art my
God since I was in my mother s womb , teaching us thereby
of the benefit which our parents gave us when they begat
us, that we might serve the most high q God in pure faith.
* ( 96). .* And ye likewise/, O parents, anger not your
children, 92 but train them up in the behaviour and holiness
f R. in whoredom. h M. accepted. / M. sin of my soul.
n R. > his children. nn R. and traineth.
o R. Contents: Of the obedience of children unto their parents.
q Mv. > .
s R. Contents: Of the care of parents for their children and the ordering
of them. / M. > .
88 i Tim. II. 15. 89 Mi. VI. 7.
90 Eph. VI. i, Col. III. 20. 9i Ps. XXII. 10. 2 Eph. VI. 4.
62
of the Lord. Anger not the bishop that is over you and suffer
not your little ones to be unquiet in God s church, neither over
burden your servants (i.e. deacons) which stand before you. The
men shall keep their male children by them in the church, lest
they make the word of God of none effect through their crying;
and the women likewise shall keep their daughters by them
and shall watch them, lest they play in the church and spoil
the word of God through the desires of their hearts.
( 9?)- 7 ^ anv woman shall vow to give her daughter
unto the Lord, sh^ shall preserve her a pure virgin unto
Christ, her living 1 bridegroom, who dieth not.
( Q8)-J I R every house of Christians it is needful that
there be a virgin, for the salvation of the whole house is
this one virgin. And when wrath cometh upon the whole
city, it shall not come upon the house wherein a virgin is.
Wherefore shall all inmates of great houses desire that this
fair name may remain to them in their house, as it is said, 9
The virgins shall be brought unto the king , Christ. And
he said also 5, u They bring unto him all their companions
and sisters , them that they love, that they may preserve
them unto the Lord. Be watchful of the vow which ye have
vowed unto the Lord, that ye may render it unto Him un
spotted. Eat ye and drink nothing doubting; but the virgin
shall maintain her fast b each day until even and nought
shall she eat whence blood cometh forth at any of the
feasts," nay not at the great feast of the Lord. Nor shall she
drink wine, lest the lamp of her virginity be extinguished.
But she shall prepare for herself as is needful the things
wherein is consolation, and of excellent sorts, those which
David distributed among the people, at the feast of the
v R. Contents: Of her that voweth her daughter unto the Lord.
y R. Contents: Of this, that there must be in every house a virgin.
z M. thereafter. b R. the virgin s fast is.
3 Ps. XLV. 14. 94 I.e.
63
tabernacle, 3 which is to say KcXXvpiov OG , (that is) cakes of
bread and fried cakes and fine flour mixed with fat and
honey. For Paul the apostle testifieth to them and/ saith
unto them/, 7 It is better they should not eat flesh nor
drink wine ; for every one that walketh in abstinence giveth
not cause of offence unto his brother neither grieveth in
anything the heart of his son. Cry not out, my beloved,
in the church, lest the servant os of the church cry upon
you, Be silent ; as the assembly of the Jews which cried
out and Moses cried upon them, 9 Be silent and hear, O
Israel . For Christ, our king, is wise; wherefore hear His
word in silence and understanding. See which among your
daughters is worthy of holiness; observe the movings of her
eyes, whether she be stedfast, without distraction, and whether
or no she inclineth toward the vow or whether she inclineth
in the direction of the flesh, and whether or no she love
virginity or whether she love the cares of this world. But
if she be obedient unto her parents in her desires and choose
fasting above eating and drinking, she shall be appointed
for the habit (<r%*jfA&). l And if not, she shall not be (so)
appointed until she be thirty years (old). For Paul saith
that he hath power over his virgin daughter, to guard 2 her :
If his heart be assured about her that she will not dishonour
him, so let him suffer her to be a virgin. So now whoso o
giveth his daughter in marriage doeth well/ and whoso
giveth her not shall do better . Be not over tender with
them, but rather smite and blame them, that they may know
f M. > . o M. For if any. / M. it is well.
95 2 Sam. VI. 19. Cf. the Sa c idic, ed. Ciasca 191, Bohairic, cd. Lagarde
Or tent alia 73.
9(5 KoAAvp/s, also in I Kings XIV. 3 ; for the diminutive v. Stephanus.
9? Rom. XIV. 21. Cf. Leipoldt, Schenute 118.
98 = the deacon ; cf. 96 : your servants.
99 Deut. XXVII. 9. Cf. Const. Apost. II. 57, for the same quotation.
1 The dress and outward conduct of the nun; cf. Migne, PG. 28, 2646,
Vansleb 42 ff. 183 ff. 2 mpeiv, I Cor. VII. 37 ff.
6 4
the solemnity of promises. And at their going to church,
suffer them not to walk singly, rather their sister r or their
mother shall walk with them, that they may communicate
R f . \2oa and (so) return* unto their houses. On the vigil of every
feast shall the whole people stay in the church, with chanting
and hymns. 3 Whoso hath a virgin daughter, let him not
take her with him unto the church with her people; but he
shall go with her unto a virgins nunnery / and deliver her
unto the mother, who shall teach her the order of the singing-
tones u. With them shall she pass the night watching and
shall (then) return unto her house.
( 99)- w As for the monasteries of virgins, we have already
said unto you 4 at another time that no one of the virgins shall
stay in the church by night but rather in their monasteries.
Neither shall they enter into singing houses nor into any of the
places of vice, to be used for luster, but shall be kept within
their monasteries.
If a rich woman shall desire to remain the night in
o
prayer because of a day of judgement upon her son or
her husband, she may do so, lest any soul c should take
hurt. Rather let the will of God be done on every side. 3
And the woman shall go, with believing women, to a
monastery of virgins and shall remain all the night with
the nuns, while these pray for her and for her household b
r M. brother.
/ M. s reading shows that this //GVJJ (cf. Amelineau, Gcogr. 256 261)
[W.E.C.]
u This rests on conjecture 5 the readings of R. and M. give no sense.
?v R. Contents: Of the virgins and of who of the believing women shall
go unto them.
x The Coptic verb here added without Arabic translation may be for
* 7rpoiizuAi%eiv (For the change T/JO-, TAou- cf. von Lemm, A7. Kopt. Stud.
XV, p. 50) [W.E.C.] c R. lest the souls.
/> R. house.
3 Cf. Ladeuze, Etude sur le cenob. pakhomien (1898) 289.
* Cf. 92, R.f. 117*.
* Cf. KRQ. 169, 17.
65
and for him on whose behalf the day " is kept. And when
the morning is come, she shall go unto her house, she and
those that came b with her, and shall do charity unto the
widows. And none of the virgins shall suffer loss on her
account, but she shall send unto them what is needful after
the widows, that the blessing of the Lord may rest upon
her whole house, for that she hath cared for the souls of
the virgins without offence and hath walked with them in
their eating and their abstinence, d
( 1OO). e When/ a man goeth to rest (i.e. dieth), they
shall not make lamentation for him, as the strange, accursed g
nations 7 and especially as those that have not kept their
mouths pure from the names of idols. And if the dead were
beloved,* or an only son, his people shall not despair by Rf. 120
reason of grief of heart; but the priests shall chant and read
unto them, until the hour when the dead is borne (forth), s
while they each hour pray, that comfort may be given to
the sorrow of their hearts, lest sorrow increase upon them
and they die. If the dead man be poor, the church shall
care for him and if he have no kinsman, the church shall
be his heir. On the seventh day of his mourning the priests
shall go unto his friends that be in the church and shall
visit them.
( 1O1). / No one of the nuns shall go unto her house
for to keep the vigil of a feast, whether dead or alive;
rather the mother and other two old women shall comfort
b R. > . d M. their abstinence and their eating.
e R. Contents: Of such of the believers as go to rest.
/ M. And when. g M. despised.
/ R. Contents: Of a nun of whom a kinsman dieth.
6
Viz. the day of judgment (j *^ep rye 3txetto<rvvw) ; cf. KRQ. 169, 17;
also Constit. Apost. VIII, 42 with Cotelier s comments, Vansleb. Hist. noff.
Rohde Psyche**- I, 232 ff. etc.
"Eflvjj. Cf. Synhados^ ed. Braun, 174 und KRQ. 191, 15.
8 Cf. KRQ. 191, 15.
5
66
their women. And if a nun be akin unto him that is dead, be
it her brother or her son, she shall not go unto her house to
mourn, but (shall abide) in her monastery. But if she would
comfort them, she shall go as one of the old women with
the mother 1 . When in their house a marriage-feast/ or a
birthday-feast or a banquet is made, they shall not suffer
the virgins to be among them until it be ended, r lest the
worldlings be made to doubt s.
(S 1O2). // As for male virgins and female virgins, they
shall not be forbidden their portion of their father s and
mother s goods; rather there shall be given them wherewithall
to live, according to the commandment of God. l() If a virgin
die and have friends, they shall not be forbidden their por
tion; but if she go to rest having no friends, they shall give
her goods unto the poor.
(S 103). .r Rich women shall not keep by them virgin nuns
in the part of servants, as (do those) that send them unto
the places of gold workers a or of dyers, so that their <r%fi t u.x,
is despised and they serve in wordly affairs.
Kf. 121,7 *(8 104). /> If there be a rich believing women and she
have no virgin daughter, let her appoint as a virgin one of
her maids whom she knoweth to desire virginity and let her
rejoice over her above the rest, because that she hath loved
virginity. And she shall not suffer her to go forth into the
/ A rare Coptic word for marriage-feast is here used. It recurs in Cod.
Vatic. I, XI (sleif. Z. 1876, 115, kindly collated by Guidi) and its Sa c idic
form jolm in />V/7. A <>/>/. L rk^ no. 198. [W.K.C.]
/ M. until the golem is ended. s M. he offended.
tt R. Contents: Of the inheritance of male and female virgins from their
parents.
.\ R. Contents: Of virgins, that none may cause them to be servants.
<i K. goldsmiths.
b R. Contents: Of her that hath no virgin daughter, that she appoint some
one of her maids (thereunto).
9 Shenoute s rule is still more severe (Leipoldt /. c. 145, n. 5).
o Num. XXVII. 8.
6;
streets as the rest of the maids, but shall care for her as
her own daughter and shall appoint her alone to have care
of the ordering (// /. canons) of her house and for all that
is pleasing unto God.
And now, O my fathers and my brethren, which stand
before us and before God, I have not stinted c to write unto
you and to speak unto you out of my mouth and to testify
unto each one of you d in the midst of the church concerning
the ordinances of God. And c 1 testify unto you before God
and therein lie not, that 1 have spoken unto you no word
of myself alone, with fleshly thoughts c, as one that seeketh
reward and honour of men by these words. Hut rather as
God did chose our fathers from the beginning, so hath I le
chosen you after them, as (it is) this day. For God loveth
you and for this hath lie caused you to hear His word, that
ye may keep all His commandments and these statutes and
all the words that are written in this book of ecclesiastical
law, (and that) ye may live and multiply and mount up to
heaven and inherit that which eye hath not seen nor ear
heard neither hath it entered into the heart of man. " And
God the Father of our Lord Jesus Christ increase you and
multiply you and make of you many / myriads.
The completion of this discourse is in three heads: -
( 105). / The first head is (of) the fear of Gocl and ;// the
altar; and the second head is (of) compassion toward the
poor and the third is (of) the keeping of virginity. Whoso
hath the keeping of virgin purity and kindness toward the
c R. I have not been made bishop to. d Mp.(?) as one of you.
ee Or I testify unto you before God that I have spoken unto you no
word of myself alone nor lied with fleshly thoughts. / M. > .
/ R. Contents: Of the fear of God and pity for the poor and of purity.
m M. > God and.
t i Cor. II. 9. Cf. the end of the 1st Festal Letter (Larsow 63).
68
Rf. \2\b poor and the purity of the holy place, *the same is a son
of God and brother of Christ; and he shall sit in the place
of the apostles and shall have rest with the prophets and
shall inherit with the patriarchs. For the fear of God and
compassion toward the poor and virgin purity, these are
perfect n love and they do bring men unto God, because
they are the highest of God s honours. It is written in Jere
miah the prophet/ that 12 the exalted seat of glory is purity.
And what glory is more exalted than God himself? It is
written, ll Ik ye holy, for I am holy ; and again, u Be ye
merciful as your Father which is in heaven . And if ye
meditate on all the scriptures, ye do know that all that I
have spoken unto you, (the same) have the saints written
already, at the bidding of God. For God hath not destroyed
the law, but hath fulfilled and established it 13 . And these
laws shall be observed in the church.
( 106). q At ; all incense(-offering) that is offered s up
in the holy place, morning and evening, especially at the
divine anaphora, before the Gospel (lesson), the archdeacon
shall take in his hand v a censer and fill it with coals and
shall stand before the altar overagainst the Gospel (book)
and into it shall be put for him the incense and he shall
cause it to rise up until the Gospel be read. Then he shall
go with the censer before the Gospel into the inner part
of the holy place. It is not that the Lord hath need at all
of incense. Nay, but man shall remember the incense IG of
the ages of light, where (is) no hateful z smell before the Lord,
the God of the living, where (are) hymns of praise. n
// K. speaking. / M. > the prophet.
q R. Contents: Of the incense which is offered up in the sanctuary.
r KM. > At. But the sentence would thus lack a predicate.
s Mp. ye offer. v R. > in his hand. z R. honoured.
2 Jer. XVII. 12. 13 Lev. XI. 44. 1* Lu. VI. 36.
Mat. V. 17. " Is. VI. 4. " //>. 3.
6g
( 107). a Of the wine that is offered up as an offering
no one shall taste aught ere the anaphora be ended. And
in every house when wine is opened (anew), there shall
none taste aught thereof ere the firstfruits of it have been
taken. And when the eulogies lla have been taken, shall they
be put into the^r cup. Then shall they take * other wine R f. 12211
and pour it into a clean vessel and shall pour upon \\.d the
eulogies. And if it be not good, they shall return it and
shall not bring it in unto the house of the Lord. But that
which is offered up before the Lord shall be strong wine
and bread hot, pure and without blemish. Thus it is written, Is
Unto God will I pay my vows and again, A fat offering
will I bring before Thee and a choice burnt-offering and
pure offerings , which is the body and blood of Our Lord
Jesus Christ, who is true God, unto whom be glory for ever
and ever. Amen.
holy canon of the holy Athanasius, the<? apostolic, ^
the great doctor of the land of the Egyptians, was (in) three
heads h. And unto me, poor Michael, that am not worthy
to be bishop of Tinnis, 20 it seemed good, as I copied 21 it,
to examine it and to divide it into an hundred and seven
chapters, so that each chapter should clearly show the matter
wherewith it is concerned, that he who seeks therein may
a R. Contents: Of the wine of offering. c R. a cup.
d M. whereupon they shall pour.
g What follows is in M. only. For the heading in R. v. Introduction.
e Mp. > . h Abu 1-Barakat read here l one head (cf. Introd.).
17 Lit. blessed portions.
18 Ps. CXVI. 14, Jonah II. 10. Ps. LI. 19.
20 Renaudot, Hist. 322 etc. for Arab. Tinnis reads Tanis . But this is in
Ar. San (Copt. Jaane, Jani, Hebr. Zoan). Wansleben, Hist. 25, has identified
Tinnis correctly. In Copt, it is Thennesi. It lay in the eastern Delta ; v.
Abu Salih, f. 76 n., A. J. Butler, Arab Conquest 352.
21 Or translated .
without difficulty find his object. And this is a [AeTavoux, 22 ,
that ye may have me in remembrance so that the Lord
may have compassion upon me and forgive all my faults.
May God forgive every one that prayeth for its writer
and for him that provided for it (/. ^. paid for it) and that
readeth therein, with forgiveness of their sins. May this be
his by the grace of God, unto whom be praise. Amen.
And unto God be glory for ever and upon us His mercy
unto everlasting. Amen.
2 - Modelled on a frequent Coptic phrase, e.g, Zoega, 21, 55, 104, Homer,
l.h>/i. G\>sf. LX1X. [\V. E. C.]
APPENDIX A.
The Canons of Athanasius are cited in two disciplinary
works, both of which are known, in their Ethiopic forms,
under the name of Faus Manfasawi or Medicina Spiritualis.
On these the following observations may be made:
I.
One of them, in Arabic jl^O v^JoM The Spiritual Mede-
cine, is due to Michael, bishop of Atrib and Malig, the author of
that Coptic Synaxarium which Wiistenfeld translated ] . Its con
tents have been fully described by Gildemeister 2 . The dispo
sition of the work much resembles that of the Nomocanon of
Michael of Damietta 3 , from which however it differs in its use
of certain works of canon law. Gildemeister supposed it to be
of Melkite authorship; but the evidence adduced relates in
reality, not to this work, but to one appended to it in the Bonn
MS., 4 and bearing the title :
JUUQ5, L.L, uM+Jlrt Ju ^ Lfco JJoo \ uy**^ J^J 5 . The sta
tement of the Ethiopic translation, that the author of this
Med. Spir. was Michael of Malig, need not be doubted and
agrees well with the general character of the work.
1 Gotha 1879. Cf. Assemani, Bibl. Pal. Med. 164; Cat. Codd. Or. Bibl.
Bodl., ed. Uri, 20, Cod. Syr. XCII; Cat. Codd. Aeth. Mus. Brit. (1847), 46.
2 Cat. libr. mss. or. qiti in bibl. acad. Bo?m. servantur^ 76 88.
3 KRQ. 89 ff. 4 Foil. i88fif.
5 /. e. Index of the sacred festivals, ordained us by the holy Apostles for
us to celebrate, (drawn up) by Clement, pope of Rome.
72
I am acquainted with only three MSS. of the Arabic
original :
1. That brought by the Catholic theologian, J. M. A. Scholz J
from Egypt to Bonn and described by Gildemeister.
2. Fragments in the Berlin MS. Diez qu. 107. ~
3. Perhaps the Vatican MS. mentioned in Assemani, BibL
Or. I. 630, no. 78. 3 But this may contain the work
described below as II.
The Ethiopia version of this work (Fans Manfasawi] is
preserved in Europe in the following MSS. :
4. Cat. Codd. . . BodL, VII Codd. Ethiop. (1848), no. XVI,
30 ff.
5. Cat. of Eth. MSS. /;/ Brit. Mies. (Wright, 1877), no.
137, i (Or. 550), p. 93.
6. Ib., no. 138, i (Or. 788).
7. Ib., no. 139, i (Or. 549).
8. Ib., no. 140, i (Or. 789).
The following are the passages from the Athanasian Canons
cited in the above work, according to the Arabic text of
the Bonn MS.
la
F. 72 , cap. 14, Concerning pollution - 9. (Certain
learned bishops have said that whoso pollutes himself during
the day, until the termination of evening prayer, may not
make the offering until the following day, because, accor
ding to the ordinances of both Old and New Testaments,
the day whereon the pollution took place has by then
passed over).
1 Cf. Allgemeine Deutsche Biographic XXXII, 226 fT., Quatremere, Recher
che s 94 ff.
Cf. A A (>. 5, u 9 ff.
3 Nomocanon, sen Pocnitcntialc^ Capita LII complectens de poenitcntiis
iniungendis pro singulis pcccatis. Liber inscribitur Mcdicina spiritualis. In
fol. bombyc. 98. Cod. Arabicus literis Syriacis exaratus anno mundi 7040,
Graecorum 1843, Christi 1532.
73
JS
,. y
"And as for S. Athanasius, he said, ! If any man will to
communicate, it is needful that he fast from this enjoyment
from the evening of that night until the close of the next
day . Note. I think he meaneth by his words that if he have
communicated, he shall not approach his wife for the rest
of the day. Else, if he had intended abstinence from the
wife for this space, before the offering, he would have said,
From the evening of that night until the end of the night,
at the dawn of the second day . For at the evening of a
day there is no offering".
Ib
Fol. 75 , cap. 15, Concerning magicians - - 4, Of their
penance.
L\J ^ju Aji^o iUb x_x_s ^oJ^ Xi; Ij a
"S. Athanasius said, in the /2d Canon, 2 of the penance
of the magician, That he shall burn his books and shall
fast three years till even, in presence of one that shall
1 Cf. R. fol. 98 a. 2 R. fol. 112 b.
74
testify of him that he hath fasted with zeal. And if they
have seen in him the manner of penance to be plainly in
creased, thereafter he shall communicate . And he saith in
the 73d Canon, A sorcerer (///. master of hours) and a
conjurer, when they do penance, shall fast a year ere they
communicate ".
Ic
Fol. io6tf, cap. 26, Concerning the offering - - i. (The
bread must, in accordance with apostolic ordinance, be of
the same day s baking).
"And S. Athanasius said in the I4th Canon, 2 There
shall not be brought up into the sanctuary bread that hath
remained over from yesterday or that is broken in pieces .
And in like manner saith S. Basil in the QSth Canon". 3
Id
Fol. 1 1 1 a, cap. 26, Concerning the offering - - 10.
U S. Athanasius said in the 36th Canon, 4 When a priest
goeth with the offering unto a sick man, to communicate
him, it is not lawful for him to communicate any that is
not sick ".
le
Fol. 118$, cap. 29, Concerning reverence for the sanc
tuaries. - - 3.
1 R. fol. H2//. 2 R. f i. IIO /,. H ut t hi s i s Can. 64.
3 A A\>. 275. * K. fol. 1 06 4.
75
"S. Athanasius said, in the /th Canon, l concerning the
altar and the vessels that are placed thereon, that they are
not afterward stones, neither wood nor gold nor silver, but
are living and spiritual, because that the living God is upon
them. And like as the bread and wine, after their placing
upon the altar, are not afterward said to be bread and wine,
but living flesh of God, even so the sanctuary and the ves
sels are not dead, as (by) their nature, but living; and for
this cause are due unto them reverence and honour and
fear before the Spirit which is in them".
If
Fol. uga, cap. 29 Concerning the dignity of the sanctuary
(haikal] - - 4.
^ &**
j Jo
O
R. fol. 8^.
7 6
"Athanasius said, in the 76th Canon, 1 None shall despise
the altar; else shall he not die a happy death. For this
cause I beseech you, O brethren, that ye observe the ordi
nances of the holy place ; for the approaching unto the holy
place is very fearful. For it is written, Our God is a bur
ning fire ; - but he is no fire like to the fire of the world .
And he saith, in the 7/th, 3 Fear ye the altar and honour
it, neither approach thereunto in impudence (lit. little shame),
but in purity and carefulness; for the altar is spiritual and
is not devoid of soul, and the impure may not approach
thereunto until he have purified himself".
Fol. 120 a, cap. 30, Concerning the behaviour of the priests
in the sanctuary - - A single paragraph.
i? LM *fcjuwLo
t <j:J> *^1
"From the 2/th Canon of Athanasius: 4 If a deacon
quarrel in the sanctuary (haikal) or speak a bad or vain
word or one wherewith he mocketh any man, he shall be
put forth a week, fasting till even and praying . And he
saith, in the 3/th Canon: 5 No one of the deacons shall talk
while he hath the cup. And Basil saith, in the /Qth Canon,
If a priest laugh etc. "
1 K. f. 113,;.
Hcbr. XII. 29, Deut. IV. 24, IX. 3.
3 R. f. 1 13 A. * R. fol. 105/5.
3 K. fol. 106/5. e AYi (?. 268.
77
Ih
Fol. 122 b, cap. 31, Concerning the presbyters and dea
cons - - 5-
a
"The 28th Canon of Athanasius 1 and the 46th of Basil ~
said, The garments of the priests wherein they do celebrate
(the sacrament) shall not go forth from the church, but shall
be in the places where are the books. And they shall be
white, not dyed with colours ; and there shall be upon their
shoulders bands. And they shall not be fine ".
li
Fol. 124*7, cap. 32, Concerning the behaviour of the
priests - - 2.
(5*
"The 26th Canon of S. Athanasius saith, 1 A priest shall
not go unto theatres or unto assemblies nor unto any place
1 R. fol. 105 . 2 Read g6th, KRQ. 273.
7*
of the heathen. And if he go, he shall be excluded a year,
fasting until even, every day .
S. Athanasius saith in the 54th Canon, ! If the son of a
bishop have been found in a sin worthy of death, the bishop
shall be put forth, because that he hath not taught his son
and his daughter aright. For whoso taketh not thought to
rule aright his household, over which he hath authority, how
shall he take thought for the church of God ? And when he
hath taught his son as is seemly, he shall be brought in ".
Fol. 155 tf, cap. 38, Concerning fasting -- 13.
. >J (sic) o\j>"b (o.y^3 (jr^ 1
JJ 5 bs -wol " * -
^ r ir ^ W L>JU ^ C -,A~J ^ J. yLfi-i j,
s. j N I t " >! ( 1 N \
.
"In Athanasius, in the 3ist Canon: 2 None of the priests
shall enter a bath-house in the Forty-days (fast) nor in the
two (fast-)clays, except of necessity . And S. Basil said in
the 6ith Canon 3 , A priest shall not enter a bath in the
Forty days (fast) neither drink date-wine And likewise
the 52d (Canon) of Laodicea. Yet hath father Timotheus,
pope of Alexandria, suffered her that is with child and the
sick to be free of this". 4
Ik
Fol. 158^, cap. 39, concerning the assembly at the
Pascha - - 2.
i K. fol. 1 08 . 2 R. fol. 1 06 a.
3 Read 77th, KRQ. 268. * Cf. A XQ. 287.
79
"In Athanasius, 3Oth Canon: None shall, in the days of the
Pascha, drink wine, nor shall that be eaten wherein is blood ".
II.
Another work of similar composition and also with the title
Medicina Spiritualis is found in the following Ethiopia MSS.
1. CataL Codd. MSS. Or. Mus. Brit., Ill (1847), 110.35, i
(Add. 16205).
2. Wright s CataL, no, 137, f. 106 (Or. 550).
3. ibid., no. 321, f. 169 (Or. 752).
4. ibid., no. 138, f. 134$ (Or. 788).
5. ibid., no. 139, f. 94 (Or. 549).
6. ibid., no. 365, f. 81 (Or. 799).
7. Tubingen University Library, Cod. Aetli. Ill, ff. 50 75
(v. Zeitschr. f. die Kunde des Morgenl. V, 191 ff.).
This is presumably also a translation from the Arabic.
The Arabic text however appears to be unknown, unless
indeed it should prove to be preserved in I, 3 above. This
work quotes from the Athanasian Canons as follows :
Add. 16205, f- 4 a -
0AfD.
o- .- A
- ]
1 R. fol. 105^.
2 Variants in Or. 799, f. 84^, which alone contains this excerpt,
4 Leg. /^CO-h : 5 -hVrhrt. : JAOl. :
So
The holy Athanasius saith, in his 88th Canon ! : And thou,
priest, hast received a law from the Lord upon earth. Give
heed therefore and have a care whether thou pardon them . 2
For if thou burden them with that they are not able to
bear, and if they transfer their sin unto thec, then hear
what the Lord saith: Ye bind a heavy burden and cause
it to be borne upon mens necks; but ye touch it not with
one of your fingers .
The only other quotation is, like the Arabic (v. p. 76),
from the 27th Canon. 3
[W. E. C]
K. fol. 116*7.
- The citation ends here [W.R.]
3 MSS. Or. 550, f. 121 u = Add. 16205, f. i^a.
COPTIC TEXT
That the foregoing Arabic version is, like so many of the
Arabic works current in the medieval church of Egypt,
derived from a Coptic text was, on a priori grounds, to be
presumed. Many features of the Arabic, when compared with
the parallel passages in the Coptic, clearly testify to the
dependence of the one upon the other. Not a few awkward
or obscure phrases in the later are seen to be due to the
translator s misunderstanding of the earlier text ; and the
Arabic further betrays its origin by its adoption of certain
Coptic words in their original form and script 2 , besides using,
in one instance at least, a Coptic term simply transliterated 3 .
But these imported words would suffice moreover to show
us -- did not frequent divergences of detail point to the
same conclusion -- that this Arabic version was not made
from the Coptic in its extant form. The Coptic words em
bedded in the Arabic text all belong to the Bohairic dialect.
It may therefore be assumed that, besides the Sa c idic text
partly preserved to us, a Bohairic adaptation of it, or per
haps seeing how unmistakably the Arabic often differs
from the Sa c idic 4 -- an independent Bohairic translation from
the Greek, was once in existence.
1 V. notes on pp. 36, 39, 40, 44, 45 above and on pp. 125, 126, 127,
131, 132 below. 2 V , 98, 99, 101.
3 v - P- 39 n te a, to which add : Ibn Sabba c (Cairo, AM. 1618) p. AV, calls the
lector A-JuXJiJ L\^.*J CT~ A .... t!_ji_j -b^-jU, using apparently another
form of this word.
4 Differences are most noticeable in 40, 46 (end), 50 (end), 52, 73, 78,
79, 93. The Coptic is often curtailed in the Arabic, e.g. 43, 44, 47, 56,
62, 65, 71, 87. Of the significance of the pagination in one of the Coptic
fragments we have already spoken (v. Introduction).
6
82
The hypothesis of a lost Greek original could be defended
simply on the analogy of the numerous Coptic works for
which a derivation from Greek sources has been demon
strated. It would also be supported by the multitude of
Greek words and phrases scattered through the text; some
of them too unusual to be reckoned among the every-day
stock of Coptic translators , though in face of the occassional
appearance of even "the rarest Greek terms in still later and
certainly not translated texts 2 , this argument is not without
its weakness.
Beyond the MSS. here utilised, no other text of the
Athanasian Canons has hitherto been found in Coptic litera
ture I They appear however to occur in the interesting
catalogue of the library of a Theban monastery, published
by Bouriant 4 and dating probably from about the year 600 5 .
Among the biblical works with which the list begins we read,
between Genesis and Leviticus: 7O2^oc ^MMK<\MU>M MAFIA
<\<K\HACJOC X<\P[THC], Exodus and the Canons of Apa
Athanasius - - papyrus. As a later number (53) the same
catalogue gives: A book of Ordinances (fWcAj}) of Apa
Athanasius , which, had it not been for the earlier entry,
we might have taken for our canons.
Of the Sa c iclic text we have parts of two MSS., which,
though differing considerably in age, appear (where compa
risons are possible) to represent much the same recension.
The older MS. consists now of 23 leaves 7 of a papyrus
1 Conspicuous are AA* /z5AAov, XTXKTSU, x^ica^x, evox*ea, evQpxfvu, xx-
Qotipeu, xxQio-Twi, XXTX^IXX^U, neriTw, opSivov, oli IJ.QVOV $e, irxpxSi Supi,
2 Especially the letters and documents from Hermopolis.
3 The texts here edited were identified by a comparison with the sum
mary in Vansleb s Histoire, p. 286 ff.
* Rec. de Travaux XI. 132 ff. 5 y t C rum, Copt. Ostraca p. XIX.
That Ath. constructed anything similar to the Eusebian Canons of the
New Test, we have no evidence.
1 Very small fragments which I cannot place are framed with foil.
33
book (Brit. Mus. Coptic Papyrus XXXVI here called B), and
of 4 still smaller fragments in the Phillipps collection at Chel
tenham (here P). J All are imperfect. A complete leaf mea
sured about 28 to 30 X 2I X 2 cm. In B the fibres on the rectos
run horizontally to the text in the first 8 leaves, vertically
in the next 10. Then follow 2 (XVI, XXII) where they are
horizontal, while the last 2 (XVII#, XXI) show again vertical
fibres on the rectos. The original arrangement of quires is
therefore not easy to discern 2 . One may have begun with
the Qth leaf (VII).
The text is in a single column of some 24 26 lines,
written in a heavy uncial script, probably of about the year
600 (v. plate) 3 . Initials are not enlarged, but a few paragraphs
are indicated in the margin by a -like mark (II, IV, X,
XV) or by a horizontal stroke (XI, XIV, XXI). The former
of these signs occurs, where preserved, at points coinciding
with sections in the Arabic version; the latter usually does
not. Of course the majority of the sections in that version
are due to its translator (v. Riedel s Introduction). The pa
pyrus was, when purchased by the British Museum, stated
to have come from Thebes 4 . Its language is a pure Sa c idic,
such as might be expected from that neighbourhood.
The other MS. contributes 7 leaves : 3 now in Naples and
partly published by Zoega 5 (here called N) and 4 in the
Rainer collection at Vienna (here V), unpublished and most
kindly communicated to me by Prof. Krall, who had also
the goodness to revise his copy in certain obscure places.
XVI, XVII. The MS. is no. 167 in my forthcoming catalogue. Further study
has rectified several details in the description there given.
* No. 16402, I 4 in Catalogue. 2 Cf. C. Schmidt, Acta Pauli p. 3.
3 The MS. shows both angular and rounded forms of J\, and TF; but of J\,
only the latter occurs on the plate.
* Catal. of sale of H. Salt s antiquities at Sotheby s, June 29, 1835,
lot 1248. 5 Catal. Codd. Copt. p. 623, No. CCLXXVI.
6 Numbered K. 9600 9603.
8 4
This MS. is of parchment. The leaves are complete and
measure about 35 X 28 cm. The text is in two columns, of
34 36 lines each and the script identical with that of Zoega s
Classis V, no. XX. Cf. also Ciasca, Sacr. BibL Fragm., Tab.
XIII. Initials, stops &c. are coloured red, the small bud-
ornament beside the larger initials, red and green. The MS.
can therefore be dated about the years 950 1000 ! and
came doubtless from the library of Shenoute s monastery
(the White Monastery). Its language is naturally somewhat
less classic than that of the older MS. ; but its divergences,
mostly orthographic, are in keeping with the usage of scribes
of this later period 2 . The portions of our text preserved
here show no division into sections; the numerous enlarged
initials 3 indicate, as is usual in such MSS., merely new
sentences.
The hand which wrote the MS. NV is to be recognized
in several other leaves among those brought from the White
Monastery. It seems not improbable that of these a certain
number belonged to the same volume with our Canons 4 ;
for they show parts of the so-called Ecclesiastical Canons,
which may well have been placed beside those of Athana-
sius. The leaves in question are: (i) Brit. Mus. Or. 35806. 2,
a fragment 5 , = Can. Eccl. 32 34, (2) Paris MS. copte 13 1 3 ,
f. 26, pp. 35, 36 Can. Eccl. 62, (3) Ib. 129", f . 7 -f 130 ,
ff. 5054, pp. 5970 = Can. Eccl. 7278, the last of which
1 Paris Ms. copte rag 13 , f. 41 with scribe s colophon dated AM. 64- =
AD. 92- and ib. 131 , f. 39 dated similarly AM. 656 = AD. 940, are both
in scripts closely resembling the specimens here cited. Cf. also Ciasca, Tab.
XI, dated (in the colophon published by Hyvernat, Albinn X) AM. 719 = AD.
1003, the hand of which is not far removed from these.
2 Characteristic are the superlineation (i) of any vowel which independently
forms a syllable and (2) of the second of two adjoining consonants and (3)
the representation of ei and / by /.
3 Here represented by stops.
4 Zoega CCXXXV, though by the same hand, is here excluded, owing to
its pagination.
5 No. 165 in my forthcoming catalogue.
85
passages has recently been published by Dr. Leipoldt *.
If the EccL Canons be reckoned to have extended in this
volume to p. 79 2 , then some 47 out of the 62 pp. thus
missing before p. 141 (the first of those here published) would
be occupied by the lost part of our Canons 3 ; that is to say,
these would have begun about p. 94. Some 15 pages there
fore (79 to 94) would still remain to be accounted for. This
gap the Apostolic Canons would adequately fill.
The texts are here printed with all visible diacritical marks 4 :
the papyrus (BP) in columns as in the original, the parchment
MS. (NV) in continuous lines. The sections of the Arabic
version are added for convenience in the margins. Lacunae
and completions of lacunae are indicated by square brackets,
doubtful letters by dots below them, estimates of the number
of letters missing occasionally by a corresponding number
of dots.
1 In Texte it. Unt., NF. XI, i/>, p. 37 ff. I here add a fol. (pp. 59, 60)
to Leipoldt s fragment. This volume therefore contained, like Or. 1320
(Lagarde s), the whole of the Eccl. Canons; and the two MSS. are practically
contemporary.
2 45 lines of Lagarde s print = 2 pp. or I fol. of this MS.
3 Reckoning some 35 lines of the present translation of the Arabic to I fol.
of this Coptic MS.
4 For the Vienna fragt. I depend upon Prof. Krall s copy.
P.I.
[ppuuov o rtppjo e&o X pj
TOOT
] . q nppo qrt<
no \j]c
Jp
traces of 3 more lines.
margin.
P. II.MCJHttP
(16).
pec]
n \<\OC
MAKA
(
HIKOC riq[
A ... peq[
traces of 4 more lines.
a small fragt. 1
margin.
K
q[
OC
I omitted to copy the other side of this.
88
H MT[pOJfc.TT l
nMTie nujA j^[
r Hjfc.A
ATT
pjfc.n[
]nerjoori[
<\*\<\K
p. p^A. T&eneKujTopTp HJ:S nucporjT UAp AM
\*\<\K ^ATeCjeKK^VHcVA CO HATiyTOpTp
rt tlrteTO HATCLOTj^ MCAOtJ * rtrte^AAT
me
[pC|]ojm
KATA
rtATTOCTrtAUlOUOC ttrtfcXAAV rtK 4 \Hp\KOC
MCAOTA H OTj^rtTrtO\K
(43)
THC
1 Cf. Ezek. XL. i, TAp^H
2 In margin of this Canon : qCH ^rtrtKAHOrt rtrtrt!OT
TM
(Can. Apost. XXV(XXIV). Cf. Lagarde, Aeg. 215).
8 9
A7v?VA nqxi eqepcoov ue&OT \>o7v evujAMKAAq
01F7mOMAKCmOC
lT^e HrteiT^AK OT^e Mrt^V2SlO rt-0e MUJc\-
<\<\c OTArtAKnuacTHC H
HOVOJT M^TKH MAT
MTeKK7VHC\A UJOJTie
KUJCJ^.\ (44)-
H ^M^HUJrte j^^e H
H HOTTtgKH ft HOT<XoXK H
O7T j
THpOT e\C TTOCO
AMOM n[o7THH&]
[epoc] ^UJLOC ^^[ooaj^] HO7TC^H[j^A eq]oT<\<\&
HKLOT n^eHKooTre ATSM ;: iyA2^e v. p.
2ooc
MHTrt ^TTe\AKLO& TTnATpVAp^HC A^e \\
Aqq\
i Read?
9 o
OOC TliC\Vu\.c\ Tno XlC UJAOpAI CT1OOV HpOOTJ
CHC ~ oxo OH riA*
TATCA&OK erieMAAATT HAK TIA\ ^
lO HT
HOT CO rieKHp\KOC ^11QCOJ HTC TIHO7TTH HA\ ,
KATA gpOm j^.VS.OOT ^UJ^e vVS.TlTpOC UAp
.MKOH AH HTe\.VS.Ml TIAT^VOC CUHIJ
HTOK
HA\ UApll TAFl
p\T HH^ \AAT MK \H-
p\KOC
(46).
\AAV HK \Hp\KOC vVs.eCTA^e H*\AAT H10& j^ruop^ HUA
.WOC riTHpC[ * eTUJAHGTHOTA ^.Q ^Arjncop^: H
H \AAT n^ofe HpTiroTMOH To2Sq e&o
HTenuA^oc eT.w.j^AT ^coTn eneTepHT HKecon nne-
*\AAT Hi; \Hp\K0C J^
KATA O HTAHUJpTT2SOOC
uco^e A \ \A
(47). OMl-e-VClACTHptOM CTOTAA HOTCOTe ^qOTTAA HH-
*\AAT HK*\Hp\KOC
eqe*^ MAq
ovHK
iu\q
HTA-
V e&ov
CArteire^oj Xori MTOOIT
^.e mijHpe MCA^OJK ^TroirnTVAriA HTOOT rtemA"\- ,^neT-
OTO\ ^O7Trt epO\ >\2rtTATpATT^A HCjy^\.JlJ. HA\ ATUJ
nce^Ape enATuouj ATLO epe^eriAKHC ii^feooc i
HAT eT^Hp j^^OOTT e^MTeT^Tie ItJAneCHT
KATA ^
c\ACTHp\OJrt
co
Ap\
HTA-
nA\
pATq
n
*
riApA
nuconc
cone
Tftpq n
AVLO TIA
ovujHpe B. XXIIL
1 A fragment, paged q7
2 Vars., B. -j- ly
9 2
UAp
KAH
3
TTApA
H*\AAT
e^ric\
UJc\T^\OTe H^HTOT H
rtHTOT
A AV\A
K TA\
HTMHCTXA
HTHHCT\A
KATA
( 5)- AT*y HO.^OC HAT HTHHCT\A
K \HplKOC Ii Ouxoq AC|^\
epoq ^.MMClOC OH Hf{&v.oK HAq
UJATIHAT HCTHAU riA\ HH^T^
rU^A MOTION euj^OTT^ ^^ OTAHAUKKTe HTAC-
oK euj^orte OTHUJ-O^
\\TOTTp
2 B. KAH
3 15. ends.
4 U. IiqT
5 H. > TAI
6 B. -j- T
CHTC.
93
rtqigumc] AM
rt
9 MApuort
AM
THpOTT
n
AM epoq
U<\p
TTCLOTHp
JK
rt
B. XXIV.
II
10
An2oeic UAp TOUJC
piort ei
13
e2U)o
tlj Art,
Art
(50-
I Lacunae filled from V. 2 V. rtq -
3 v. rtrteq - , > THpov. 4 v. > epoq.
5 v. + ore. 6 v. nertcujTHp. 7 v. nArto^oc. 8 v. rt^
10 V. > ^^AV. n V.
9 V.
12 V. 2^OOC.
15 V.
13 V. OV(JOrt.
16 V. rt
14 V. -|- UAp.
Art
94
A*\ \A Api n
HToq
KATA
Api
epo ) HAI
OTHOVA
B.I.
HOTC
HOo
HOT
H ovnpec
H
A \ \A
MTrt
plKOC A*\ \A eTT
TA
I V. > MTOCJ.
2. \ . continues MUp*)plA AH HOTCOjVS. ^HHO^IK
3 V. HTAT-. 4 V. COT*\to \C.
5 V. continues j^nCOT]TAplOH ^nC]p^CO& HpHTC
HOH ATfjlTC HTOOTq ATTAAC
ATKOHCq
6 Lacunae filled from V. 7 V. > ^.
8 V. > ^. 9 V.
10 V. Presbyter, deacon (^lAI^OHOC, bishop.
11 V.
A*\ \A
95
s &
Gross
nop^mon l A \ \A
neriMA UAp
HK\HplKfoc]
rte
ov
II.
( 54)-
ov A ^
[piJKoc
H
KATA
c 56).
epoq
con
ep[oq - ]
TCA&O
ne HAq HK \O^S,
I V. ends with
i[
9 6
OVROVI
UJOT
( 57).
R. III.
"
H
[c\piK
iKe
OTOTO
H&0 \ ^TTMAT rt
H^IAKOHOC
CHAT
pHT
TACJC
HAT
2KAC
ujcone
OTOT
TOtf
npo
HA
H
p)
p[oeic
TOT HT^THOT
HA\ 2^ THpOT
nujA
pofj
H
O^HTKK \HCIA
THpc
H
HAT
Only space for this compendium.
3 Round brackets show a small fragment now framed with B. XXII.
4 Arab, reads *\&OC.
97
OVA ^e ATAKTei
pine
margn.
B. iv.
]q
ev
n
THpq
JM>KC
H
TJKOT
(58).
noei
Toq
( 59)-
on
TOT MTe
JAHTOT
HAT eritJOTT
TIATOTKA n
H
TTUOOJ "
TTTTAC^A TOVIOJ^ ATLO
KOHOJ^OC
( 61).
TTICKOTTOC
rtlCKOnOC
rmene
eve
coTirq
margin.
margin*
V. |K AH
[Kene eqAiT ei jw.jw.oq KAH
A^HOTA ecr
..... P_]HOV&C\ \ jw.no Hit
[po]c eqoTcouj eTopn M
KA, HTeKK*\HClA UJAC
j^ . OM
AT
TIOC A*\ \A
PAH AUK H itqpe TO-
ue
* HTOCJ
epen \o
e TupoT
liqTAAT
* CpUJArt
roc Hio? ni.^
TOOTfJ lie l^OpOC
SoAOj HTKK*\HCK\ 11
MAT
H TT
C&OK H ne^OTO
nOTA HMTCHg
nujco.w, ^e e&o \
HTe^OTCJA
HOC5 111
MCOTO
e li
HTpHT pllOT^HT HOT
*.OT CJ^oj UAp .W^OC Hoi
TIOC HKOTt He HTOq e|THAJ
TAAT * ATU> epen \ou[oc]
ye
CIA erjeujojne HTOO
TOT ^s.neciiAT HKA
HTooTq ^[eneTvooXe H
Te^iTOTT M
99
rtAq
rtrtq
KATA
MAT Aqo&ujq
m\UJ& 17 Ap
niCKonoc HAigei^e epoq
Art AXTVA ITrtOTTTe
UjT e2^jMTTHpq TT^TCO
OTTrt
KA, rtAq Jfc-ATAAq Q_rtTOJKO \
margin.
^ATOOT
^pOOTT lljO
pn
* KAI
I7Ap
rtATA^O
margin .
^ eq . .
T^rtTUJArt
KU) rtTeqJTO ^.rtrtAni]
CTOC efeoTv 2[eqrtA2
rtAq 2eA\^- rtfTAKXHpOJ
B. VII.
rtA rtrtA
TA\
rtAq
JYS.JYUM
100
AVU> JNTIICTOC
OT
enpAuje
nq
B. VIII.
( <>*}.
X TI \HM
pOC
epoov
H
UJlOTlt
IIJA
CTHH
^e riToq
margin.
C07FO
T1A\
lonrile rmo^oc itrtKovi M HOC
KAAq
( 63).
rt
TiiTooTOT epe
MAUjion
AMAOH^A HI^. TOTMA
i\OC
rt^TO
2 N. p. prt? begins.
101
OT
H
OC rtAT H OTTCKeVOC rt
TTJ<\
nee
HIJ^V.
TOT
CKATT
eujtone
CIA
margin.
( 64).
( 65).
B. IX.
HKA ^^ HJ
epooir n[ce
i N. TVAAT rtoeiK.
4 N. guacTe epuiig
5 N. continues (= Zoega 624)
2 N. >.
3 N.
6 N. >.
9 N. qiTOTT.
MATT er&e[rei etc.
N. UOCT p^OTTO.
10 N. >. n N.
8 N.
102
iUJ THpCJ
MM
<\V\<\
THpOT
T1OCAO
_iiOTno \ic
TKK*\HCIA HTOCJ
10
H
e nsroeic MUJO
KA
i N. > . 2 X. -)-
5 X. OT
6 X. ^C[UJOUJOT
THpOT.
1 X. p. pMH continues TTUJIOT HMH
3 N. OTj^rtT-. 4 X.
TT<\p<\ OTl.
llJCOUJ llJU)Tie M^HTOTT
8 X. T<M
9 x. eTQiieeioTe. 10 x. ujum
II M. HAf|. 12 X. >. 13 X. +
14 X. > JMV\. 15 X. >.
17 X. Continues
ATTtU
ATU) KMA J gHV
io 3
B. X.
RAT A
[XJ
OC
[TOT
HATTOCTO
8 HATpOOTUJ
epoq
(66). pAnjCToc *
""7 noc 2ie 5
[npi
ROC
neon
TACTACJC
<\vu>
p_ju>ov
H
HUJA Tp
HTrieHTHKOCTH
HH^ vVAAT GTLO J
ei
H
neR*\Hpoc
AAq HH^iVAAT HO^HTQT (67).
H
TTO_O
3
5 N. >.
7 N.
9 N. eneooT
10 N. TLOp_p (correct Peyron, 260).
12 N. epTTAI HiyOj^HT HCOTl
13 N. HTTII^. 14
15
2 N. TOT2SO HH^H - .
4 N. HH - .
6 N.
8 N. >
1 1 N. -|- ^^.
IOA
margin.
margin.
B. XI. KOFIOC rtujojMiT nconj
u Xupoc] riTno Xic nee
( HT
MOT (69).
UJK efeo X
CTHH
Cpl
MTOOTT
eCplTOTT 14 <\TU>
1 N.
2 N. continues
TO \H
5 X.
6 x.
.C rtTOOT U>OT THAT etc.
4 N. continues TTrtOTTt
THpOT (68) HKK \HplKOC
MOTuiT
MAT
THpOT
T-
7 N. ^pOC KATA. 8 N. C>OJ^ CpHT
9 N. C/XCuuTVC. 10 N. repeats rtMTATLOt.
II N.>. 12 N. ^TlT-. 13 N. MMCTKOTOV.
14 N. KOTqov. 15 N- qiyAnp-.
105
TOTT
* K<\
TA
PJKOC m
CIA
K<\T<\
OTT
margin.
KOMOC wjopn
B. XII.
( 70).
I N. p. pj. H^ H^lV. TT^A^HTHC
^OOV e^pAI 2LOH. 2 N. e&O?V.
3 N. continues eJU)Tie 2k OTTK^KplKOC
equate ^neq^c riHeq2Ui
ovcovo H OTIUJT ATvTvA qeuju>2n etc.
4 N. H^- ^.MHuj-. 5 N. ei e^pAi
6 N. jMTTpM-. 7 N. >. 8 N. OjAHTq-. 9 N. >
10 N. continues TATlAp^ft ^Q HrtKA HI**. TJOOTl
TKpq
nToq
II I
possible.
io6
THpq
MT
MCA
rtO
Kc\M
Art
KATA
rmoTTe
rt
OH
Art Ort
THpOT
M
rtrtATIrtOT
UJOOR rtA\
KOC
B. Xlll.
[Jrti\vs.e 2 - TI[AI
[rt]OT, ^u^0*\
\
! [rtCAUJAI
KTOK
I Not A*\) \A JJ^ etc. 2 Cf. i Joh. III. 18.
3 corrected to J\,, or vice versa.
107
HT
[oq]
pe
THpq
TOC
T<\qei
[HOC
1 .
epoq
<\TU>
THpq
TAKO
margn.
TOT
oviouo[7ve M
COTO
B. XIV
T
]pOK
1 Cf. Lagarde, Aeg. 253 supra.
2 Or pjfc[
3 Not space for WJOOTT.
io8
MTACU) MTA
nortHpoc
OTUJH
TOT He
MTOK ^ IO
margin,
JHL
epoq MOTAUJH
OT
Art
o
B. XVIL;.
1C
TC TAUjeO
rt[rtKOOT
( 70
TKOJ
ATOJ neq
H rt
Torj
KAC epSOTOM
TAMOJ
( 72).
jopn
rt
rt\rtHCTJA
I MS. J*>
log
Art
margin.
! ,. XVIII.
|( 74?)-
( 73?)-
. . ~ KATA
rtUJOpn
ort
eujume
margn.
P. III.
( 75).
CHAT
[A]VUO
ec
margin.
margin.
e THpoir
K \HCJA
THpOTT
ATU)
poov Mujo^rtT neon
, e
margin.
rtATAKo
[nA\]
( 76).
Api
( 77).
or rtOj^OC. 2 Apparently not
. 4 Or Al[.
5 Or nrt. 6 Or M2lCfc. 7 Or
8 This and next line should, but apparently do not, hold more.
I 10
B. XVI.
( 78).
*\A
*\TA
H eC
UAp
B. XXII.
( 80).
MTOO
TC[
ATIO
B. XVII4.
(81).
c nee-)- MA[K
epoK
TlllJOTllJOV
m
TCHC
MA
rt
TAAC
ioc TVHCTHC cp
noqp UAp MAq KAM ev
margin.
M
CIA
* rice
coorte
JK.JJMKJ]
MAI]
J noi
margin.
margin.
^ Or
1 1 1
jpOC ATFKAKe^HHHj KAH7F HHeiFO\Te AV&\TOV H X. p.
HHHKA Jfc.TTHK HA
AHo&e A \TVA
TTl-e- MHertKA ^Fl^HKe HAq HTAC[llJATq
2s:^KAC QK^e^e epe^unrcHC MA^LOK
TP^TTOTA FIOTA
MCOOV
T1OVA
jme MCA^HA^OP^H MTOOTH
AM
novq
Tojoo"Ti T&enA\ pio nqovojiy AH erpeTvAAv TAKO
eTOOTOV
2erieTKrtAKU> HAT ^>OiV N. p. pOH.
C^HAKAAT HAT &o7V rteTKHAA^A^Te MMO7TOT
OH etyAq^ooc
HO e eoTV HTOK ^ W ITOTTHH U>C K2\ ^TlA^ua^A ( 88).
efeoTv ^- O^THK xenuv,
ATU)
HAT *
I 12
TIArtTA nrtOTT
A \ \A
Art rtAK
ATTrtOTT AAK
rtetTMATAAT
KA v^T\H\
^HFIOT
CA\OC
TTA
( 8 9)-
KOHO^OC T2\ Mrt^copOrt THpOTT
K \HC\ A THpc
KA \AAT
TIO\-
MTK-
MTOOTCJ
MTO-
KOMOJMA
B. XXI.
( 93)-
Art rtOTTnApA-
rtT.
JVSTIICTOC
OTTA
1 Read ATI AT A.
2 Not space for MC, yet plur. seems required.
K<\I UAp C e
JMITKTT
[PIA.KK]
i^ &IOK
HIGH e^ojoj^ evuoj
oviyupe V
paged
o . .
rt . ITU)
ROTJI
H
enecm
M
Ivcf
paged q D
. . rim
II
p p
. KOrt <\V\A
. . T
THpOTT
I Not space for
3 Apparently
probable.
. 5 ? enT&[lOC or
( 94)-
P. IV.
( 101).
B. XV.
TIKOC ATiO
OT
Trt
i Or K \HP[OC.
MATAKOCJ
margin.
TRANSLATION OF THE
COPTIC TEXT.
N.B. The spaces enclosed in brackets have no relation to the true length
of the lac^^nae^ for which the Coptic text must be consulted.
( 10). [For He said,] By me [kings reign. ] the P. I.
king shall [give account unto Go]d if [ the citjy (TTQ^IC)
is laid waste [and he] neglect (a(teh&) and [ ] by
the bar[barians (@clp/3.)] from(?) [ ] for the establish
ment [ ] when [ verso} priest [ ]
and the dea[con despise] the people (t.ao?) and [every one
neg]lect (up.) his [own?] affairs. Shall (py) [God keep] silence
for ever? [
( 11). the sub]deacon (I>TTO$.) \ ] properly
(xothuq) unto the church (IxxA.) [ ] the dogs [
hea]then (sQvixoc 2 ), and he do not [
small fragt.} namely [ ] the inspiration (lit. breath)
of [God,] but (? AA) [
( l6). ] times of the year [ ] for thce, and thou P. n.
do [ it is a] feast of the Lord [ ] the feast
of the Pascha [ the feast] of Pentecost [ the] feast
of the beginning of the [year, which] is the feast of [the
] of thy crops (ysvypa) [ verso] God did [
]. But he did [ ] their feasts. These [
] also they did [ ] God [ ] him
(or it) and their [ ] for (yap) in [ ] what
is I
( 40).] by reason of thy being troubled. For (yap) if thou V. P . 141,
have not leisure for the concerns of Jesus, leave thou His
church (sM wrla) untroubled. For (yap) He hath no need of
such as obey Him not. No presbyter (Trpsvfi.) shall be troubled
in his sacrifice for la, but (&Mx) shall make an end in patience.
1 Prov. VIII. 15.
2 Shows that no reference to Muslims was intended (cf. p. 23, note).
( 41). No one that is reckoned of the church (JXXA.) shall
go unto the fortune-tellers nor (ovtis) sorcerers nor (ou$J)
wizards nor (ov${) magicians (paycs). But (5J) if he shall [be
found] to have gone [and he be] testified against of three
witnesses, he shall be put forth and shall not be communi
cated (rwzyu) three years, while he stay (?) doing penance
(itsrzvssv) bitterly for that he hath done. Thereafter he shall
be brought (again) into his order (roH-i?), according to the
measure of (KZTZ) his penance ((AST.). But pe) if he do not
penance (psr.), he shall die without the congregation (ZTTO-
( 42). No cleric (xAijp/xJ$) shall take up with 1 a woman
that is not his (wife). But pf) if fornication (Tropvslz) be found
against any or ($) adultery, he shall pass a year without,
till he do penance ([ASTZVOSU). And (f) if his penance (per.)
be evident in this full year, 2 he shall come (again) into his
order (rxfyz). * But pf) if he do not penance ((tsTzvosu) but
(xM.z) remain in his sin, he shall be deposed (xx&zipsu).
( 43). If the wife of a deacon fiizxovoz) die, he shall remain
continent (eyKpzrfa). If he be youthful (vsurspos) and contain
(syzpzTsvx) not himself, but (xMx) take (a wife), he shall
(P. 142) pass six months without. But pf) if they shall admit him *
within, through the mercies of God, he shall go to the rank
(spdivov) of the lowest (lit. small) deacon fiizx.) and be the
last, until he advance (TTPOKCTTTU) again. If a subdeacon (JTTG-
/#/..) marry, they shall not make merry at his festival
(iroftTni), neither (offis) shall they clap (hands) nor (ou$e) sing
as do the heathen (efoixsc). These same laws (VOIAOS) are laid
down for a reader (XV&?VU<FTII<;) or (%) a doorkeeper, that the
condition of the sons of the church (fxxA.) may be hon-
1 The word used = avaAa/z/3ave/v in Can. Apost. VII (VI).
Lit. year of days; cf. Gen. XLI. i, 2 Sam. XIV. 28.
3 In margin: It is written in the canons (xav.) of our fathers that if one
be found in fornication (ropv.), he shall be deposed (KxQxfpeu). V. Can. Apost.
XXV (XXIV).
curable, envied of all men, and that God s name may be
thereby glorified.
( 44). No one that is reckoned of the clergy (xtfjpos) shall
suffer (xve%oo) his wife to adorn (xoffASu) herself with gold
or (>j) silver or (>j) with precious stones (>j) or with antimony
or (%) with curls or braids (of hair) or (>}) with costly raiment ;
for (yap) lo, guise (o-^j^a) of this sort is not that of the
children of the church (exxh.). For (yxp) the apostle (XTTGVT.)
Peter forbiddeth (Trapairsoftai) such things as these, as being
a guise (?%%(&&) of fornication (Tropvixd/;). ! And not only (cu
(iwov $e) these, but (#AA#) Paul also, the apostle (#TT.), writeth,
making them unclean before all the laity (hxixoc). 2 Lo, by
how much the more (TrcVco ftahhov) we priests? For (yap) the
priest s wife doth eat of the bread of the altar (
wherefore she also must needs [walk] in holy guise
that her condition (?) 3 may be for a rule unto others, without
* accusation, while they behold your good and holy manner of (P. 143)
life (avavTpoQy) with reverence (lit. fear). 4 But fie) if any shall
say regarding these commandments (ei/ToAjj) that they be
commandments (SVT.) of man, let him know that they are
commandments of God which I write unto you. Jacob the
patriarch (Trarp.) was not careless (xftehlu) neither suffered
he (&ve%u) his wives to adorn (xo<rfttu) themselves, nor (offis)
even his servants; but (#AA#) he took the earrings of gold
and the bracelets (\pfAA/ci/) of his wives and his daughters
and destroyed them and hid them beneath the terebinth
(rspspivQos) which is in the town (TTC A/?) of Sigima, until this
day. 5 And Moses likewise also forbade (irapaiT.) this manner
of guise (<r%ijfta). He said unto the people (A#c c), Take from
off you these ornaments (jco<rfto<;) and your glorious apparel
(<TT0Aj?) and I will show thee what things I will do unto
thee. G And (5f) this he said showing us that they are not
1 Cf. I Pet. III. 3. 2 Cf. i Tim. II. 9. 3 Corrupt. * I Pet. III. 2.
5 Gen. XXXV. 2. 6 Ex. XXXIII. 5 (cf. Miss, franc. VI. 48).
120
able to learn of God if they give themselves unto adorning
(xsfftsu) of their faces and their heads. So dost thou now
know, O cleric (xhypixsz), that these be the teachings of God;
despise (xaTxQpoveu) them not. For (yap) if Peter would none
of such worldly things (KOfff&ixfa), Paul despised them, Moses
contemned (y.xTx$p.) them, Jacob did break them, scattering
them abroad and mixing them with the earth, neither do thou
(P. 144) oppose these holy men, for (yzp) these are the head (sic) of
the church (sxx;..); that thou maycst become a beloved son.
(8 45)- No cleric (%&/, pixos) shall cast forth his wife without
cause of adultery (xopyflx). If any shall cast forth his wife
and dwell with another, especially ([tat.iTTx) if he leave children
with her, he shall be deposed (KxQaipsu).
(8 46). No cleric (xA^p.) shall be go-between (ftsa-iTeuu or
psTx^x 2 ) in any matter of marriage(y^o^)-dividing at all.
But (Si) if one be found to have divided or mediated ((tsn-
T-J:C or Jt,7x*u) in any matter of divorce (pSTroudiov), he shall
be cast forth from the clergy (xhypos) and that marriage
(yzp.) shall be joined together again. No cleric (xAjjp.) shall
mediate (ut supra) in any public ftyftcrioz) matter, 3 according
as (XXTX) we did first say, neither (ou$s) shall they serve
(jTTOTacra u) any man, but (#AA#) they shall remain free (shsu-
Qsps^), that they may serve the holy altar (Qutrix&T.) with
holy readiness.
( 47)- No cleric (x;.^p.) shall neglect (xftshscc) the sick in
his street, to visit them, but (xhhx) he shall make enquiry
for them in godly charity (xyaTry). If (-f f*ev) it be a poor
man, he shall give him that whereof he hath need (%peix).
But (Sf) if he be himself poor, having not wherewith to give
unto him, he shall minister fii&xovsa) unto him and shall ask
(money) 4 for him of them that have, that he may be truly
1 /,//. word (= Ao yo;).
2 Cf. i^ea-ix^eiv rut y&.(jua, Malalas (in Sophocles, Lex.).
1 Cf. Can. Apost. LXXXI (LXXX).
4 A rare word; generally Ho demand a price , sell .
121
reckoned of the number (aptQpdg) of the clergy (or inheritance,
xhypot;) that is in heaven, whereof the Lord bare witness
through Ezekiel, saying, They have gone forth from them . l (p. 145)
As He saith, There shall not any draw nigh unto my
altar (Qu<r.) except the Levites (AU/TJ?C) only, the sons of
Sadok, which went forth from me, when Israel departed from
me and strayed (Trhavau) and followed after their idols (st$u-
Act/). But (5s) the sons of Sadok strayed (irh&vau) not. They
it is shall draw nigh unto me at my table (TPXTTS^Z) and
serve me and keep my ordinances. And they shall have
girdles of cloth, bound about their hips (reaching) to below
their loins . 2 Even as (Kara) He saith unto Moses, Thou
shalt not go up upon my altar (&UT.) by steps, lest thou
discover thy nakedness (&ff%yftofftivy) thereon . 3 Knowest thou
then, O cleric (xhyp.), who it is standeth upon the table
(Tpuir.) ? Fear with a great fear, as he that said, I will wor
ship the place whereon Thy feet have stood , 4 that is, the
altar (dutr.), whereon Amos the prophet (TrpoCp.) saw the Lord
stand. 5 In order then that (Soars) thou mayest be nearer
unto the Lord than (wapa) the rest, first (-f- ftsv) pray
for thyself and thy house, afterward pray for the whole (p. 146;
people (AdsoV).
( 48). No cleric (xAifp.) shall go in unto convents of female
virgins (napO.), except (si wri) a very old man and one
whose wife is alive. But ($s) if it be a youthful presbyter
(7Tps<r@.) and he fast (vvvrtvu) daily G being in a godly disci
pline (&(rxy<Tig), he shall be entrusted to go unto the nuns
(fAOva%i<i), even (xav) if he have not a wife; for (yap) the
discipline (&&lt;rx.) profiteth him beyond (trot, pa) armour (0VA0v);
that no hurt happen unto any soul ( 4>v%y), but (#AA#) that
1 Apparently out of place. 2 Ez. XLIV. 15 18.
3 Ex. XX. 26. 4 Unidentified.
5 Am. IX. I. The following punctuation is not as in the MS.
6 Var. of B. XXIII : till even.
122
the heart of the Son of God may be satisfied with us all,
(saying,) The trouble that 1 have had for the world (KO<T(AOC)
hath not been vain.
( 49). Now (5s) concerning the trades of clerics (xA>jp/jc0 $),
they shall not work at any trade wherein is thieving or (#)
wherein they have not leisure for the hour of the offering
(~fs<r$opx). And (5f) if he be an husbandman and come not
to church (s %%>..) on the Sabbath (<ra(3(3zTov) and the Lord s
Day (xvpixxy) ere the psalter (tyxhrypiov) hath been read, he
shall fast 1 and shall not take (of the) bread; 2 but (<zAA#)
he shall go unto the place of eating. Yet ($s) when they go
up unto the altar (Qu<r.), he shall not go. 3 This also is the
way it shall be at the two fasts (vya-rslx). Above all ((tahi<?Tx)
if they go not in (?) the order (spSwov) of the two fasts 4
(w,*.), they shall fast 5 according to (KXTX) these same canons
(y.xyzv). Those (-)- ftw) that be in the town (TTO A/-:) must go
daily to church (IxjcA.) ; but (#AA#) as for those whose con
cerns are without the town (~cA.), for them especially have
the two fasts (i^<7.) been ordained (-vofioc).
( 5)- And ($f) concerning a cleric (xAjf/9.) that (-{- (AH)
hath come before they have read and they do but see him
and afterward he departeth and doeth his business until the
hour of celebrating (wvxyu), unto him shall not be given
(of the sacrament) ; yet (xMx) shall he go unto the place
of eating. But (5f) if it be a necessity (xvxyxy) that hath
befallen him and not neglectfulness (xfteteix), he shall par
take. Howbeit (irk tv) he shall ask leave of the presbyter
(xpsT.) ere he go, if it be possible. If it be a cleric (xA^p.)
that hath gone unto the celebration (truvafyg), but pf) doth
B. XXIV. not liturgical service (heirovpyeu)* when he is needed (-%pela),
1 Lit. be bound. Cf. Crum, Ostraca no. 15, note.
2 So B. ; V. > not. 3 B. > this sentence.
4 I do not understand this phrase. Cf. KATA Op2HrtOM, Rossi Papiri
I. in. 19. * So 1J., as in note i; V. they shall be.
I2 3
and if he yet be not sick, but (#AA#) is neglectful
he shall not partake. None shall take the rank (aZiupx) of
the clergy (-Khypwd*;) and leave it and be idle (xpyds), doing
not his service like all the ! levitic (hsuiTyc) brethren.
( 51). Lest (wTTooq) any say, I desire not anything of
that which is the altar s (Qua-.), nor (ov^s) have I leisure for
it . 2 Thus 3 it shall not be. For (yap) the 4 Saviour (ruryp)
will say unto him, Either thou doest my laws 5 (vdj&oc) or
thou goest forth from my city (TTO A/C). For (yxp) such a
man as this it was took his talent and buried it in the earth.
But (#AA#) rather do the service of the altar (Quo-.) according
to (JCXTX) thy order (rappa). And (Sf) if thou 7 have not need
(-%pslx) to eat of the bread of the altar (0yo\), there is none
compelleth (xvuyx&fy) thee to partake; but rather (xM.x
{Axhhov) thou shalt receive a greater grace (%apic), even as
he that said, I have preached (svxyyshlfy) the gospel (iuxyy.)
of God unto you freely , s albeit (KXITTSP) thou hast power
(s%ov<ria) to eat and to drink. For (yxp) the Lord did ordain
for them that preach the gospel (svxy.), to live from 1() the
gospel (svxy.), because that they who are busied about the
altar (0uo\) do make partition between themselves and the
altar (Quo-.). u On 12 this account thou shalt receive a greater
reward. If thou sayest, I desire (it) not, neither (ov$s) will
I minister 13 (heiTOupyeco), remember what He did 14 unto him
that had received the pound (ftvx) and wrapped it in the
napkin (<rou$aptov) and 15 wrought not therewith. Not only (ov
ftovov) was it taken from him and given unto him of the ten
pounds (f4,va), but (<*AA#) he was slaughtered with those enemies
1 Vars. of V.: like his. 2 Gr. would be <7%cAaw. V. > for it.
3 V. -f- But. 4 V. our. 5 V. law. 6 V. cease from.
7 thou as = text of V. 8 2 Cor. XI. 7. 9 V. say.
10 V. to make themselves manifest in (a scribe s error).
" i Cor. IX. 14, 13. 12 V. For (yxp) on.
13 V. I do not desire to minister. 14 V. what was done.
15 and reign = text of V.
124
B. I. of the kingdom * which would not that Jesus should reign
over them.
( 52). And (Sf ) 2 if there be one among the clergy (xAi^)
whom the Holy Spirit (xvsvpz) especially loveth, by reason
of his good character, 3 and $e) 4 there be need to ordain 3
(xzQlfTvpi) one of high rank, whether (^) a bishop (fV/Vx.)
or (y,) presbyter (Trpffp.) or ($j) deacon 7 (5/xwv), let him not
forget him that hath the Holy Spirit (TTJ/.), because he is in
a humble rank (Zp^ivsy), while they advance (lit. make) him
that hath the higher rank s (cp$.). But (*AA#) they shall pay
heed unto him that hath the Holy Spirit (TTV.) and shall
ordain (x.%4.) him to high dignity. For (yap) the Holy Spirit
it is (rr>.) which revealeth a man for his [ ] to or
dain (y.zt.) | ] the [Holy] Spirit (TTV.) [ ]
able to conceal in | ]; but (#AA#) every man shall
know his dwelling-place. Money shall not be taken of any
man for making him a cleric (xAi?/J/K0 $) ; but (aAA#) if they
have need (%psix), they shall chose him that is [worthy] from
out the flock. But (Ss) if it be a cleric s (jcAjj/j/xo j) son which
walketh unworthily, such an one shall not be entrusted with
anything of his own for the church (f xxA.). But (5f) if he be
B. II. a believer (TTITTO^) who pleaseth [ ]
( 54)- ^ onc f the sons ^ ^ 1C c ^ cr gy (xAjj/J/x0 $) be found
in a sin which partaketh of death, they shall put forth his
father, because he hath not taught his son aright (xAw?) or
(y,) his daughter. For (?xp) he that is not [lord] of his own
house, how shall he have care of the church (sxxA.) of God? 10
But (f) if he requite his son according to (XXTU) his deserts,
he shall be received.
( 55)- A c l cl "i c ( y - ; -0 tna t natn been found measuring with two
I.u. XIX. 1227. * v - > And. 3 Z/V. good humanity.
* V. > and. 5 V. to place over them. 6 /./ /. a great one.
7 V. Presb., deac<jn (5/axovo;), bishop.
8 Text of B. uncertain; V. ends with: him on \vhom(?) the rank (<fyJ.) is.
>C//. a clerical son. 10 I Tim. III. .
125
0z/^(-measures), a great and a small, him shall they put forth [
( 56)- If] it be needful (xvxyxy) that [he receive them]
into his house, he shall give good heed lest anything that
is theirs be reckoned unto him. But fie) if they be poor, he
shall teach them a trade ; and fie) when they be grown and
desire to remain under his authority (? e%ov<rl&), let him not
forsake them, that their souls tyv%y) may learn the fear of
God at his hands and that they may become for him a
crown of glory in the kingdom of God.
( 57)- Now fie) concerning the holy Pascha (TT^C-%^)
[ ], for it is the hour [wherein they did crucify B. in.
((TTuvpdu)] the Lord. [He whom] they shall not find shall
be worthy of [blame]. But fie) if he be an husbandman in
the fields, he shall not remain (there) beyond the sixth hour;
so that the deacons fiiaKovog) may spread (themselves) about !
the nave (vad$), being in two parts (pepo*;), sure of seeing 2
one another, giving heed unto the state (jc&T&ffTaffif) of the
outer court (ofiQpiov) of the nave (voioq}, in case of a child which
weepeth or ($) of such as talk during the prayers or ($)
reading, 3 that they may admonish them. 4 But fie) if any
be disorderly (XTXKTSCO), they shall cast him forth, the door
keepers being at [the outer? doors,] so that [the deacons
(? $iax.)] may be at [the door and may give] aid unto the
door-keepers. But if the deacons fitaxwv) [need (-#/?/#)] them
therein, to watch (?) 5 for disorderly (&TXKTOS) persons and,
should they find them, forthwith give them help (QoyOeu).
And fie) all this in order that the word of God may be
glorified and that such as are worthy may hear it in quiet
ness; while fie) there is silence in the whole church
1 The same verb is used of distributing the eulogiae (jfourn. Theol. Sttid.
IV. 389, perhaps Leyden, Mss. copies 158). Possibly it has that meaning here.
2 Ar. helping seems a mere guess.
3 Ar. mistakes ends for euouos.
4 Cf. Apost. Constit. VIII. n, Test. Dom. I 34, II. 19.
5 Lacunae make construction obscure.
126
that the word of the Lord may increase (xvZuvu) l in blessing.
But (Jf) if men talk while they read, 2 their blame shall come
upon the presbyter (irpsirfi.), because that his \(plur.)
B. IV. not | ] an old man [ ]. But (Sf) the
readersf, they shall eat] daily, being [ ] readers.
They [shall not] eat anything unlawful (T#p#|3a[<n]), excepting
(si (JI.VITI) as all the people (hxoz) do eat ; 3 for (yelp) they do
eat , He said, bread of affliction , * which is bread wherein
is no sweetness (yjovy), which is bread and salt alone, or (>j)
another sort (sJ$o$) of herb wherein no sweetness ($$.) is.
( 58). And (f) the reader, as (uz) knowing that which
he readcth, let him teach such as 5 desire to understand
(vosa), without any jealousy (tpQJvos) therein, but (#AA#) rather
being glad the more because they desire the [true(?)J
thing.
( 59)- The singer (ijjxkfttj&fa) likewise (oftoius) shall not
sing (\jsxM.x) except (si (tyri) from the book of the Psalms
) alone. And he also [ ] find profit in
( 60). From the eighth hour [or] ninth [hour] they shall
read, until they see the stars at even, ere they dismiss the
people (hctfa), they praying or (>j) hearing the reading. On
this wise also at night ; that they may keep the feast of the
Pascha (TTXTXX) with joy and gladness, because of those
things whereby they have profited at the Pascha, eating and
drinking in all wisdom, without drunkenness.
( 6l). Now (5f) concerning the steward (olxovfcos), he shall
not do aught without the bishop (V.), nor (ou$e) shall the
bishop do aught without the steward. And fis) they shall
Cf. Ac. VI. 7, XIX. 20.
2 Ar. here takes os c read for os ebol c cry aloud .
* MS. seems to require this, though the meaning should be that they may
lawfully eat what the people eat.
* Deut. XVI. 3.
* V. Lemm, A7. Kopt. Stud., VII.
127
choose him being [God-]fearing [ ], whether (xav) B. V.
it be a poor man [that asketh?] him, or (x&v) [a rich], without
it be one that [looketh?] with an evil (vovypoc) eye, desiring
to seize the chattels of the church (ex.). For (ydp) it may
befall that a rich man be in want (xvayxy) and fall into
distress (dtf^ig); thou must needs have compassion upon him
also, for (eirstiy) he is a son of the church (ex.). But (5f) as
for the steward (olx.), the account (hoyoc) of all things is in
his hand, the tributes (Qdpo$) and the seedcorn of the church
(ex.). Unto the orphans (opQavd?) and widows (%ypu) he is a
father. He taketh counsel with the bishop (STT.) concerning
every thing that is pleasing unto God and they conclude
them ! one with another, in one mind. For (y#p) [Peter the
apostle] saith, 2 [ ] give an artob [ unto]
any man [without the] bishop (sir.) ; but (#AA#) from [one
artob\ downwards [on behalf of a] poor man much in need.
But (5f) all them that have need (-%pi&), he shall write their
names and give them unto the bishop (fiV.). And ($e) if the
bishop (sir.) bid (xshsva) give ten artob or less or more, he
shall give them unto each one of those written down 3 and
shall not add thereto. But fis) from the summer onward f
when any one beg him for a half (artob) of corn, he hath
authority (0w/) up to five oipe. All great benefactions
(ay Miry) shall go before the bishop (fV.); but fie) the small,
he it is shall give them (in charity). And the account
(koyog) [ * ] of the church (ex.) shall be in the hands B. VI.
of them both. But ($s) every thing wherein the bishop (fV.)
shall give him (sc. the steward) authority (f?.), to give them
in chanty, he shall not be able to judge (xpi vu) him therein,
but (<AA^) he shall render account (*.dyog) of them to God,
whether he hath distributed them aright (xxkus), according
1 Ar. renders jok ebol l wholly .
2 [i Pet. III. 8]; v. Arab.
3 Ar. mistranslates this.
128
to (XXTX) the will of God, or no; 1 lest haply ((AJTTU?) he have
had respect of persons 2 toward certain but (5 ) have forgotten
the poor. For (yzp) this thing the bishop (fV.) will not be
able to know; but (xXXz) God, who seeth all, He knoweth
what he hath done. But fie) if it be found against him that
he have taken aught for himself in the stewardship (&ixo[vo-
pix) ]and in this wise [they shall take them] from him:
[vines or (?)] fields, they shall [take them] from him and
they shall cast him forth from the stewardship (faxovoftlz).
But fie) if he shall say in his heart, I will hide for myself 3
possessions (%??,& z) whereof men cannot know ; first then
(,&&gt;) let him remember what befell Ananias and Sapphira
his wife. 4 For (xz i yxp) when they stole of the price (ripy)
of their own garden, they did not escape from the wrath
(opyy) of God. For (yzp) God shall visit these which be wise
(scCc:) in their (own) cunning. But fie) if he be faithful
B. VII. (TTITTO^) \ } the mercy of God to the poor, he shall
hear the Lord saying unto him in that day, like him whose
five talents became ten, Well done (x-zAw?), good and faithful
(7ri770?) servant. Because (STTSI^) thou hast been faithful in
a few (things), I will set (xz$l<TTyf&i) thee over many. Enter
thou into the joy of thy Lord. 5 But fie) if he shall eat and
drink and be drunken and forget those in need and smite
the men servants and the maid servants, the Lord of that
servant cometh in a day when he looketh not [ ]
set his [portion with the] unbelievers (XTTHTTOS). For [He shall
say] unto him, I gave mine inheritance (Kt.ypovofAia) unto the
[poor] ; but fit) thou hast not given me aught of charity.
For the Lord s inheritance (xA.) is the church (c.), that which
He gat Him by His own blood. For (yap) the Lord s is the
i Mpe thus Zoega 368, 369, mpei 151; perhaps F. Robinson, Apocr. Gosp.
3 Lit. under my hand, i.e. beside me, *?&. * Cf. Ac. V. I n.
Mt. XXV. 21. Cf. Lu. XII. 45 ff.
I 2Q
whole earth and the fulness thereof. Yet (irhyv) great are
the tributes (Qdpoc) of the church (ex.) wherewith she hath
been entrusted. For (yap) He saith, Glory and riches are
in His house; wherefore His righteousness fiixxtovuvy) must
needs be for ever. 2 Now fie) His righteousness (Six.) is com
passion toward (sic) God. But fie) he shall be [ K. vm.
( 62). ] steward (OIK.) [ } the churches (ex.)
[ ] on them. This [also] is the law (vopos) of the
lesser stewards (olx.). Every dedicated thing (avxQjjfta) which
is with them, their reckoning shall lie written in the great
church (ex.). Everything dedicated (atv.) which shall be vowed
unto Him (sc. God), a vessel (uxevoc) of gold or (%) a vessel
(VK.) of silver or (?) a vessel (ex.) of bronze, he shall inform
the chief steward (olx.) thereof at the feast of the Pascha
(7ru<r%u) and he shall tell the bishop (STT.), and it shall be
written down. But fie) every vow 3 of bronze or gold that
shall be given, whence they use to 4 [ ], shall be
[under his] authority (e%ou<ria) [ ] set him (or it)
with [ ]
( 63). But fie) every [thing] that shall be given 5 of corn
and wine and oil and beasts, shall go to the clergy (x>.y r
pixoc) of the church (ex.) as a choice offering (irpocrQopa), to
be offered upon the altar (Qu<r.); and fie) what things are
over from the altar (0u<r.) shall be eaten of them that serve it.
( 64). There shall not any 7 stale bread be offered * upon
the altar (Qv<r.) 8 in any church (ex.), but (*AA) bread warm
or (?) fresh, which is such as hath been but lately baked.
( 65). And fie) if there be revenue (Trpoco^oc) in the church
(ix.) or the offering (IT p.) [to suffice] for 9 the life of the clergy
(x^pixog) and the oil for the light of the lamps, they may
i I Cor. X. 26. 2 p s . CXII. 3. 3 Eret=.ei>M ( Ps - LXL 8 i
Nah. I. 15 etc.). 4 My completion of lacuna not satisfactory.
5 N. p. 157 begins. 6 B. probably > beasts.
1 N. > any. 8 N. >.
9 N. so as (wo-re) to suffice for the offering (?r/>.) and the needs (#/>/*) of.
II
130
not trouble (tvs%*,su) the bishop (sir.) in anything. But (5s) ii
there be not revenue (vpsr.) therein, so as (X<TTS) to suffice
for the offering (xp.) and the life of the clergy (xA.) and the
r>. IX. oil of the lamps, then the bishop (sV.) giveth * unto them
for these three needs (%pelx). But (SJ) if again 2 there be
revenue (TT/DJF.) therein, so as (wcrrf) to be more than these
three needs (%p.), the bishop (fV.) 3 shall take * them and use
(;/:.) them, according to (XXTX) the love (xyxTry) of God;
for the whole will of God is in compassion toward the poor.
Yet (~;.>p) let him not forget one 5 that is needy beyond
(TTXJ:X) another, but (x/>/.ai) let equality be among them all. 7
For (yxp) if Paul sought (fTrcu^x^a) to make the cities
equal one with another, how much the more (TraV
the churches (sx.) which are in a single city (TTOA.)? As he
saith in the (Epistle) to the Corinthians (Trpcz KopivQtous), that
your abundance may be for s the want of those, that there
may be equality for us. Some thou shalt find that are
drunken, whilst others are anhungered. H But as (^AA# oje) a
good governor, let there be equality for all the clergy (jcAi?po?)
which are good. |{| And (5) everything that shall be over and
above for them, let it serve for the needs (%pslx) of the poor.
For (yap) thus hath Christ, the head of the church (ix.), laid
down, He and His apostles (XTT.), the 11 fathers of the clergy
(x/.ypixsz), when He saith in the (Gospel) according to John
(xxrx Ixxvvm sic), Buy what ye need (%/)/#) for the feast;
or (/;) ]2 that I may give unto the poor. 13 The Lord first;
afterward the poor of the people. u On this wise let all 15
15. probably >. 2 N. >. 3 N. steward. * N. taketh.
N. a church. r B. >.
N. let him make them equal one with another, that equality be etc.
H. [ ] i Cor. XI. 21.
2 Cor. VIII. 14. For mmon read? nati, or it may = l for , indeed (Cf. F.
Robinson, Apocr. Gosp. 203, Crum, Ostr., no. 83), though in N. it is followed
by a stop. 10 N. >. n N. which are the.
Job. XIII. 29. i* Cf. Mt. XXVI. ii.
N. Lord and His disciples (/tz3>fT>K), > the people. 5 N. >.
the goods of the church (sx.) serve only for the food and
the clothing of the clergy (xhypixdc), afterward (for) the needs
(%psi<x) of the poor. And thou shalt rule the clergy (xlypixd?)
after this fashion and shalt not suffer then to occupy them
selves with any trading and thou shalt profit their * souls l B. X.
(^i>M) in the kingdom of heaven; even as Our Lord did
preserve our fathers the Apostles, in that He made 2 them
careless of the things of the body (au^x). For which cause
also they did endure (UTTO^SVU) for Him hardships, without
faint-heartedness, until they should gather 3 corn-ears and
eat and be not unbelieving (onrurros).
( 66). 4 And 5 (&?) the bishop (STT.) eatcth with the clergy
(xA.) many times a year, that he may sec their condition
(x<%Td<TTa<7i<;), whether they do eat reasonably (fV/OT)^), in
the fear of God. And he shall come forth unto them and
serve fiiaxoveu) them. And (&() if he can, 7 let him wash
their feet with his hands. If 8 he be not able, let the arch-
priest (xp%i7rp.) or 9 him that is after him wash their feet.
Howbeit (TTA^I/) forsake not the commandment (h-roby) of the
Saviour (CTWTJ^); for (yap) of all these things shall ye give
account (*,oyos), that they also may 8 behold 10 the humility
of the Saviour (<ru.) and the renewed remembrance of Him
and may be quickened the more. They u shall not neglect
(aftshsa) to keep these three feasts yearly: 12 the feast of the
Pascha (TTK.) and the feast of the Pentecost (?ri/T/jxccrr^) and
the feast of the 13 Epiphany (sTnQoivsiz) which is the eleventh
day of (the month) Tobe. None shall remain without going
i B. [ ]; was probably shorter. 2 N. would make (//.).
3 Perhaps even gathering ... and eating . 4 B. marks a new section.
5 N. >. 6 N. >.
?"> Ar. mistranslation weak is hard to explain, even supposing a Bohairic text.
8 B. [ ] ; was shorter.
9 For eie v. Ac. III. 12, Zoega 398, 2 (Peyron).
10 N. 4- the glory of. " N. But (W) they.
12 N. to do this thrice yearly. 13 B. my (error).
to the assembly (TUV&PIOV), neither (ov$) shall any stranger
come into their midst from another people (vpvAjj), save
(slfA JTi) the clergy (xtijpo?) alone.
( 67). None of them shall talk whilst they eat, neither
(s-j^s) shall they lift their eyes unto each other s face whilst
they eat. But 2 (5f) if the bishop (577.) speak a word of God 3
in their midst, they shall profit 4 all thereby.
( 68). All the clergy (xhypixs*) that are in the nome 5
shall meet with (XTTXVTXU) the * bishop (STT.) thrice a year, on
the same day, one with another, 3 after the clergy (zhypoq)
of the city (TTC A/?), and there shall be read unto them these
precepts fiixxiuftx) and these laws; and they shall be written
for them and shall be set in every (XXTX) village, that they
be all taught to walk in these precepts (S/x.) and these laws;
that the word may be fulfilled concerning the church (sx.)
saying, Its priests shall clothe them with righteousness (S/-
xxiojwy) and salvation ; 7 that the compassion (fTT^xy^vov)
of the saints may rest upon us , s even as it rested upon 9
Philemon, the disciple (IAX^T-/,:) of Paul; 1() as (KXTX) it is
written, Thy n saints in joy shall rejoice because of David,
Thy servant , 12 because that the clergy (Maputo?), the sons
of the church (fV..), have walked in that which is pleasing
unto God in all things.
( 69). l3 But (Sf) if there be a cleric (xhypixos) that is an
husbandman, when he shall have ceased from reaping his
harvest, he shall not make an end of all his harvest, whether
wheat or (?) barley, but (x/.ka) n he shall leave behind a
portion (fiepic) growing, 14 according to (JCXTX) his capacity,
1 N. talk at all ere they have ceased from eating. 2 N. >.
3 K- [ ], > on another. * Ar. read ti-het for ti-heu.
5 Cf. tos in Can. Apost. 27. V. Amelineau, Geogr. XXXIV.
H. > and laws. 1 Ps. CXXXII. 9.
8 Philem. 7. N. as in.
10 N. -f it rested on us (by error}. n N. + And.
2 Ps. CXXXII. 10. is B. [ ].
14 Or planted; not for gleaning (Sethe, Aeg. Verb. II, 662).
133
that it may be for the gleaners and that they may take it
with their hands ; that they also may be comforted, even
as they that did reap. l But 2 (5f) that which shall fall to
earth of his 3 reaping, he 4 shall not turn him back to glean
it. And the sheaves that he shall forget, he shall not turn
him back to take them; he shall leave them behind for the
poor and the stranger, 5 that the blessing of God may come
upon the G threshing-floors while he doeth His will. And he
shall pour 7 into his store-houses (^TTO^XV}) and fill s them,
and the blessing of God shall be in them and they shall
not be bare ; for he hath obeyed the word of the Lord.
And pt) 10 the first-fruits (xTrapxy) of every thing that is in
his field, them shall he take in unto the house of the Lord
his God, ere he taste them, he and his household and his
children. 10 [
( 70). whether presbyjters (TT/J.) or ($) deacons 15. XII.
(iaKOVo$), first (-\-ftev) he shall observe the service (teirovpyla)
of the altar (6u<r.) according to (X&T<X) these ordinances (lvro>^)
and these precepts fiixMioofAa) and these laws. He shall do
the service (A/T.) of the holy place with his own body (ffuftz)-
He shall not despise (xar&Qpovlu) the ministry of the holy
place, albeit (xav) he have not need (%peiot) to eat from the
church (ix.). Rather (<*AA#) he doth know this in his heart :
If indeed I eat not of the goods of the church (ex.), yet
(#AA#) all else that is mine is God s ; for (y/>) it is written,
The earth is the Lord s and the fulness thereof. n [ ]
a rich man. That [man was] exceeding kind (%py<rTO<;) and divided
with him his whole threshing-floor. Even so doth the Lord
require small things, that He may give great in their place.
For (ydfi) whoso useth (%pu) his possessions (v7rap%GVT<x) ac-
1 N. repeats this twice. 2 N. >. 3 N. their. * N. they.
5 N. both plur. 6 N. his. 7 B + for him(self).
8 N. till He fill. 9 N. > of God. B. [ ].
Ps. XXIV. i, i Cor. X. 26.
134
cording to (xxra) the will of God, him shall God make ruler
over ten cities (KO^IS) in heaven, in the place of this one
pound ((Avx), which is the riches of this world (KOC^CC); and
he shall use (#p3) also those of God as he will and shall be
satisfied as his soul tyuM) desireth. Again, the cleric (xhypiitos)
B. XIII. whose is the life l (/>/$-:) of this world (xco-ftos) [ ]
with the tongue, [but] in truth. [And (Sf) he, when he is] about
to gather his grapes, the first-fruits (XTT.) of [his] vine and the
first-fruits (XTT.) of [his] wine-vat 2 shall he carry in unto the
Lord his God, ere he taste them, he and his wife and his chil
dren and his household. And if he gather, 3 he shall not gather
of his whole vineyard into the wine-press; 4 but (#AA#) he
shall leave behind a remnant of grapes hanging upon the
vines and shall leave them for the poor and the foreigner
(7rpo<ryhvTO<;) and the stranger that hath gone forth 5 and the
orphan (op$avd$) and the widow (%yp&) that are akin unto
him. [ shall be] born unto thee [and shall multiply],
because that the poor hath [eaten from] thy labours. Also
thou shalt not turn thee back to glean the vine. But (jsAAa)
the clusters also that thou shalt pass by (? Trapaya) and see
hanging, having been left by the reapers, them shalt thou
not cut; for the poor and the friendless shalt thou leave
them. And the blessing shall come upon the whole vineyard
and the wine-vat shall run the more over with wine; 7 and
it shall not be spoiled neither (ov$s) turned to vinegar nor
shall that (ov$s) putrify which thou shalt draw from thy vat;
H. XIV. because the blessing of God hath come thereon. [
their | wines shall [ ] and shall become vinegar,
[because there is no] ordinance (IvTohy) of God [in] them.
Like him [whose] land (%upx) hath borne richly [and who
hath put his] corn into [his] graneries (xTrcOvxy) (and) said not,
1 Not in the life. 2 = i/TeAtfv/ov. 3 cf, Deut. XXIV. 21.
* = A>fv^. 5 r for 7rpo<r7ropev6nevo<;. But v. Sa c idic of Lev. XIX. 34.
8 Cf. ? Deut. XVI. II, y ol<rae ev vfj.lv. 1 Cf. Prov. III. 10.
135
[ I will give of my goods] unto the poor ; but (#AA#) he said,
I will eat and drink and be merry (suQpuivu)." So because
of his iniquity (-Trovypds) God did part him from his goods.
He said, Fool, thy soul (tyvxy) shall be taken from thee
this night; but ($E) the things which thou hast prepared,
others shall take them. 1
But thou, O [ ] shall do it to(?) thy [ ]
and thou shalt [ ] set at rest the image (iixuv) [of?]
God, which (or who) shall [ ] thee. And [
] of food shalt thou [give unto an] orphan (op(pavd$) and
his beast or ($) a widow (%ypa), thou shalt find it manyfold.
For (yap) even the faggot of the orphan (op.) hath been re
membered in the scripture 2 (yp&Qj), cause (of blame) being
found against him that gave not unto him.
Now (5e) these things do I say, saying not that the lay
man (hotiKog) is freed from these ordinances (svTohq) ; [for
(yap)] he is bound [ ] good [works ] thy B. xviL;
silence, [thy] good order (TM!-I?) preach thee unto [others].
( 71)* If they shall find [one of the sons] of the clergy
(xhypixog) concerned with (?) books of magic (ftaysla), he shall
be estranged from the fellowship (xoivuvta) of Christ; and
his father shall be put forth, or ($) else he shall deliver
(7rap0t$i$e0{4t) him unto the authority (i%ou<Fi&) which is without,
that all may know that he shareth (ftTs%u) not in the sins
of his son. If God 3 [
( 7 2 )- ] that desireth to do penance (ftsT&vosu), first
(-f- (tw) he shall [burn] all his books ; [afterward ?] he shall
pass three years fasting (vyvTSuu) daily until even, working
with his hands, in the presence of such as can testify con
cerning him that he hath fulfilled these fasts (vwrreia) cheer
fully. Thereafter they shall communicate (vuvayu) him. But
1 Lu. XII. igff.
2 Cf. Job XXIV. 19.
3 Or If the sin, or if the law. Perhaps belongs to following canon.
136
($ ) if the manner of his penance (peTxvoix) be greater, so
that (tiWf) every one [
B. XVIII. * ( 74?)] adultery ([irop]vefx) [ ], she shall be
cast forth [according as (KXTK)] at first and they [shall not
communicate (fffv.)] her.
( 73 v)- Executioners (<r7rsxou*,Tup) l also, if (-f- ftsv) they
have been baptized (@XTT.) before they had practised (their
craft), shall pass forty days fasting (vyeTsuu); afterward they
shall be communicated (<rui/.). And (ph) if they have not
been baptized (j3x7r.) before [they had practised ]all
] their heresies 2 (? xYpsa-u;), they shall be baptized
(PxTT.) a second time in the church (&.). Hovvbeit (TT^VJV) all
they that present themselves anew 3 shall pass forty days
fasting (w,7T.) and being read to 4 thrice 5 daily. Afterward,
if they have been worthy, let [
P. in. ( 75)- L 3] of the back (?) [ ] died. And
also his two [sons] did fall by the sword, and the wife also
of Ph[inehas], his son, cast(?) [ ] God [ ]
their passions (xafoq} [ shall] perish even as the [worm
which] the flame burneth. 7 |Where]fore then have fear of
the altar (9u<r.) [
B. XVI. ( 78). : " the mornjing, but (&M.a) [ ] when the
altar (for.) is prepared, ere it (sc. the sacrament) hath been
raised on high, no voice shall be silent before it, repeating
(itet.srdiu) the word of God or (?) reciting Psalms (^xX^og).
For (yap) it is written, I have set watchmen upon thy
[walls, * ]. Moses said, [ ] the mill-stone
1 The usual meaning for this word, though it is rarely found as synon. of
physicus 1 or a kind of wether-prophet. We have here perhaps a rule like
Can. Hipp. 13, Egypt. Ch. Orel. 41, Test. Dom. II. 2.
Or their husbands. It is difficult to connect the passage with the Ar.
As catechumens. * Cf. Can. Eccl. (Lagarde, A eg.) 45 \
Or three lections. i Sam. IV. 17, 19.
There should be more here, to judge by the lacunae.
Is. LXII. 6. Deut. XXIV. 6. Cf. Crum, Osiraca, no. 270.
The following passage has no resemblance to the Arabic, which also, after
78, shows a confused text.
37
[nor (ouc)*)] the grind-stone; for [it is] the soul (^v.)- The
life of the flesh (<rapxixd$) it is which is brought forth by
the wheel and the mill ((Avixotvy). These then , said he, take
not to pledge; for he (from whom they are taken) giveth
a soul (^y%ty) to pledge. For if the mill-stone [
( 80) * ] 1 as ($) [the vessels ?] vowed (-xvMiwoi) which B. XXII.
are in his keeping, knowing (plur.) that their lord shall seek
them at his hands more than the holy vessels (trxsvy) ; for
they are His image (slxuv) and His likeness [ j
give her (?) to him with [ ], so that he be not
condemned (xar&$ix&%a) for a robber (us hyrrfc). For (ysip)
it is good for him, even if (x&v) he be not crowned as a
virgin (us TrapQ.), that he should yet (SJ) not perish as (u?)
a thief. [
( 8l) * ] steward (? olxovoftoc) and they (shall) give unto B. XVIl/>
thee [what thou] shalt receive for their needs (%pelx). For
(yp) the glory of the whole city (TTG A/C) is the church (ex.).
For (yap) Paul doth 2 [ ], He that [spared] not
His own soul (^y;^) to give it for His sheep whom He hath
entrusted unto thee. 3 The steward (olx.) then hath [
( 87)] it, having made many more naked of their raiment N. p. 177.
which they have taken. Or (%) they say, A church (exxh.) will
we build and will give offerings (irpo(r(p.). Thou shalt find that
they do give it from the goods of the poor. (For) such then
as these there remaineth no sacrifice (6u<rix) for sin. 4 But
(#AAtf) God doth rather counsel (TTSI&U) to give the goods of
the poor man unto him (sc. the poor) who hath need thereof,
rather than that there should be built for Him many altars
(6v<r.). And so that thou mayest know (that), when Moses
1 The sequence of recto and verso are decided, with some hesitation, by
the form of the fragment compared with that of those next it, irrespective
here of the direction of the fibres.
2 [Rom. X. 1 8]; cf. Arab. 3 Or unto him. Cf. Joh. X. n.
4 Hebr. X. 26.
38
would finish the tabernacle (crx^v^), God caused each one of
the children of Israel to give a drachma a head, every man
that was able to go forth to war (TTO^S^OC), from twenty
years upwards, making six times ten thousand and three
thousand and fifty; saying (sc. Moses), Let each one of you
give a drachma a head unto the house of the Lord, for his
soul (4>v% 4) He that is rich shall not add thereunto; he that
is poor shall not diminish the drachma, which is the half
of the stater" For (yap) God seeketh occasions (aQopfty)
of us, that he may save us; for (STTSI^) He hath no need
(%,peiz) of sacrifices (Qu<rla). For (yap) David saith unto the
Lord in the Chronicles (TrapatetTTOftevov), from a xevryvaptov, 2
for (yap) His truly (ahyQuz) are all things which are. 3 For
this cause indeed He would not that any of His creatures
should perish. He bade the priests that they should forgive
N. p. 178. men, saying, 4 * Those whose sins thou (sic) shalt forgive, they
shall be forgiven ; those whose (sins) thou shalt retain, they
shall be retained. As He saith in the Gospel 5 (ttiay.), The
Son of God (sic) hath power (s&vria) upon earth to forgive sins.
( 88). And (Sf) thou, O priest, since (u?) thou boldest the
dignity (a^lu^a) of the Son of God, that thou shouldest forgive
sins, take heed whose (lit. whom) thou shalt retain and whose
sins thou shalt forgive. For (yap) they take their gifts fiupov)
unto(r) God; they shall not be able to deceive (read a
God. For (yxp) not unto thee will they give, but
they will give them unto God. But (AA#) since
God hath made thce a mediator (.afornj*) between Him and
men, have thou the more fear. Keep thyself from thieving
aught from the house of God ; lest (^TTOTS) God bring upon
thee His wrath (opyvi), like Gchazi, which went forth from
i Cf. Exod. XXX. 1215; XXXVIII. 26.
* Probably this phrase is out of place. For KSVT. v. Du Cange, s. v.
3 i Chr. XXIX. 14. * Joh. XX. 23. 5 Mat. IX. 6.
* Reading etrek-.
139
before the face of Elisha fEA/<r<rtf70$) altogether leprous, be
cause that he had stolen from the gifts fi&pov) which had
been brought in the name of the Lord God. For (yap) this
(man) gat a curse and his seed (ffirspfta) for ever.
( 89). But (#AA#) thou, steward (olxov.), which receivest all
the gifts fiupov) that are over and above for the affairs of
the whole church (JxjcA.), thou shalt not hide them from the
bishop (eV.), neither (ov$e) shall the bishop (STT.) set aught in
his (sole) keeping; but (<#AA#) the treasures of the house of
the Lord shall be in the keeping of the steward (olxov.), a
seal (ffQpxyis) remaining in the hand of the bishop (fV.). On
this wise shall it be with the treasury (yafyQvhaxiov) of the
gold: it shall be in the stewardship (oify
( 93)- make to] cease every affair and every work (spyzriz) at B. XXI.
the hour of the offering (7rpco-(J).), that they may stand to
hear God s word, one with another. Those (+ (tsv) that are
zealous (mouSa tog) have not need (%/>/#) of a charge (Trxpxy-
ys Aia) such as this; for (xai yap) they go daily to the church
(Jx.), especially (ftahurTa) on the fourth and the sixth days,
but (Sf) still more (on) the days of Sabbath (<rappzTOv) and
the Lord s Day (xvpizKy). But (^ ) after the assembly (wvaZte)
is dispersed [ ] the time of the [ ] thing,
especially that which we [ ], that is precious and
exalted (?) above everything of [ ]. No one of the
faithful (TTKrros) shall enter a tavern (-xuTryAot;) for to drink,
especially (/ci#;i/oT#) one wherein is a woman. No man shall
enter a brothel (Tropvsfov) to defile himself.
( 94). But (Sf) if a youth [have come] to the time for
taking a wife,[and ] his parents take [not] a wife
[for him], but (^AA^) grieve (MTTSU) [him], his accusation
(xp^a) shall [come upon] them. If [
( 101)] their house. [ 1. 3] the mother of [ ] P. IV,
1 Probably of the monastery ; but the text differs much from the Arabic.
140
and another old woman [ 1. 6] only. There shall no
maiden (?) go unto any [ ]. But if [ 1. 10]
that hath died, be it her [mother] or () her father, she
[shall not ] to her house for to (&(T[T ?) ], but
P. 92. (?^AA^) [ ] the marriage-feast [ ] shall
send her to a [ ? monastery], until [ 1. 6]. But (#AA#)
[ J the more and the nuns (f&ovx%*i) [ ]
and she covet l [ } and she be [ ] all
[their] houses by [ ] virgin (TrxpQ.) and [ ]
sober (or sobriety), in order that [
B. xv. ( ?) A 2 cleric (xhypixcc) \ ], neither (ov$s) Jews nor
(:y^ ( ) heretics (xipsTixoc), and [ ] if they shall bid
(xz/.sx) you, having invited [ ] fall down into secret
fornications (Trcpvslx), as (uc) knowing that no man shall find
him in his iniquity; yet (f) this one despiseth the temple
of God. Wherefore God shall destroy him, because [
1 ? ^covet their life (/3<o?). 2 Cf. Can. Apost. 70, Laod. 37.
APPENDIX B.
Four leaves (pp. V{ ^^), now in Oxford (MS. Clarendon
Press, Woide s Sa c idic fragments no. 39), of a finely written
volume, l show a homiletic text 2 with striking resscmblances
to the Athanasian Canons and I therefore give a translation
of the passage in question, merely summarizing the remainder.
[The praise of charity (quotations: I Cor. XIII. I, I Pet.
IV. 8, Ja. V. 20, ib. II. 13, Hebr. XII. 14)- Exhortation to
flee from sin (quot.: Is. I. 14, 15. Ps - XL - 6 > Amos V 2 3>
ib. VIII. 10, Ps. I. 13, 1 6, Lam. V. 21, 22) and to repent.
Let all hear the scripture and repent: man, woman, old,
young, priest, monk, rich, poor; but first of all, the priests.]
Let them keep themselves holy, according as it is written
in the law and the prophets, that they should keep them
selves from all fornication (iropvsia) and from all things im
pure (axMxproc), and that no vain (xpydc) word proceed from
their tongues and mouths. Neither let them swear any oath
beyond the Lord s command, neither (utter) a lie nor mockery
in carelessness or jesting (trxooTTTu) or in sport, nor shameless
words, lest their hearers hate them and say: See, the priests
are wanton (wotralu) and jest with men. And when they
are become foolish, they will be derided by the great men
of the people. For this cause they must needs not speak
1 The script is that of Zoega no. CXXX (v. Hyvernat, Album, pi. XII, i),
containing the martyrdoms of SS. Peter and Paul. I know of no
by the same hand.
2 The recurrent C O my brethren makes this probable.
142
any vain (apyoc) words with their mouths, lest they become
a stumbling-block unto any man and lest men be offended
at them. Those that go in unto the house of God must give
glory to God, and men must give glory to them. Let them
keep themselves from all error (n-;.#i/j?), lest God be wroth
(p. 41) with them and destroy them like the sons of Eli,
upon the altar (0ur.), because of this sins and wickedness
(-xirsfifc) which they have committed before Him in His
house. Is it not written: The priests which draw nigh unto
God, let them purify themselves, lest the Lord destroy cer
tain of them? If He spared not those for the sake of their
righteous (5/x^/;r) fathers, with whom He oftentimes did talk
face to face, shall He then spare a guileful and impure
(xxxC.) and erring (T^XVO:), wicked priest in His house, and
not blot him (///. them) out? Wherefore no priest shall do
aught that is dissolute (bol cbol), that no man may find cause
against them in their houses or in the church; but they
must be seen in good words and your father which is in
heaven be glorified. 2 No priest shall sport with any woman,
whether girl or grown woman, lest he become an offence
(rxxvix^ov) unto any man among the people; for it is written:
Woe unto the man through whom the offence cometh. 3 No
presbyter (irpe<r(2.) shall mix himself in any matter 4 nor shall
he anoint a woman with oil with his hands, lest he become
(p. 42) an occasion (xQcpp-j) unto men; 5 for it is written:
Thou shalt turn away hence, lest any one set a stain upon
thee. 7 For the heart of man is inclined unto wickedness
from his youth. * But let him pray only over the oil and
let them pour it out for them (sc. the women); thereafter
let them (sc. the priests) sign (f(J)pxyl&) it and give it to
1 Ex. XIX. 22. V. above, p. 4. 2 Mat. V. 16. 3 Mat. XVIII. 7.
* This clause seems incomplete. cf. 2 Cor. XI. 12.
Sihe mmok epai. Cf. \ Tim. VI. 20 and Zoega 478.
i Eccli. XI. 33. 8 Gen. VIII. 21.
them and let them anoint themselves. l But if they be not
able to anoint themselves because of a sickness that is heavy
upon them, other women shall anoint them. No presbyter
shall drink wine till he is drunken; and neither, if they
drink, shall they go in and out in the village or in the
street, lest they defile the name of God through their shame-
lessness. Neither shall they drink while yet the sun is out,
lest they become for a stumbling-block unto such as pass
by (Trzpayu) and behold them and say: Behold and see these
that be drunken with the offerings (TrpoaQopa) of the poor.
Forthwith shall. the word which is written be fulfilled upon
them, saying: These be they that devour widows houses
and in a pretence do pray. 2 These shall receive the greater
condemnation. 3 No presbyter shall drink wine in wantonness
(<77r#T#A#A/#) nor in sport, after the manner of those fools
which, when they drink, shout aloud, 4 like them that make
war (TroXe^oc). This is the type (TUTTCC) of that unprofitable
folk of (former) times, which made for themselves a calf and
did worship it and shouted aloud in mirth disgraceful to
themselves, saying : These be thy gods, O Israel, which
brought thee forth from the land of Egypt. 5 Ye have seen
wine, how great wickedness it will work. They did change
their nature (0ucr/$) and denied (zpvaa) God who created
them and worshipped the likeness of a beast and named it
God, displaying their impurity; for they (that did) thus were
priests of the people. No priest shall do violence unto any
man, neither shall they keep two weights in their houses,
a small aud a great ; but every righteous thing $IK&IO<FVVVI)
shall be theirs, for it is unto them that the people pay heed
in all things. No priest shall defile himself in any wise beyond
the community (xoivocvltz) of his bed, lest they be for a
1 On women anointing women cf. Ap. Const. III. 15, Test, Dom. II. 8.
2 Mat. XXIII. 14. 3 Ja. III. i. * Es-loidai ebol.
5 Ex. XXXII. 4. 6 From here the text is fragmentary.
144
stumbling-block unto the people and God pour out his wrath
upon him. No priests (?) shall put sandals (TXV^K^IOV) upon
their feet when they go in to the church, neither shall
they cast forth (p. 44) spittle upon the altar (6u<r.). 2 True
fools (are such) and neglectful to hear with their heart.
Wherefore hath the law (vofAog) been lost by the priests and
councel by the prophets (Trpc^.)? 3 Whither is gone God s law?
[On God s command to Moses to put off his shoes, 4 and
to Joshua. 5 If He so commanded these, how much more
us? Is the church then full of thorns and of imporities? Are
not God and His angels therein ?] For this cause shall no
man, whether of the priests or of the people (sic expL).
1 I have failed to find other references to or authority for this usage, beyond
Ex. III. 5.
2 Cf. the reference to Shenoute on this point, Zoega p. 42.
3 Cf. Ezek. VII. 26. * EX. III. 5. * Josh. V. 16.
BIBLICAL PASSAGES
Page
Lev. X. 2 4
XL 44.
quoted or referred to
(a) IN THE ARABIC TEXT.
We do not think that the bible text implied by these
Arabic quotations would at present repay investigation.
Moreover, only half of the passages registered are really
quoted; the rest are merely referred to. From the quotations
in the Coptic version it is clear that the Arabic frequently,
if not always - - was translated thence directly, apparently
without appeal to an independent bible MS.
Page
Gen. I. 27 49
XXVIII. 17 14
XXXV. 4 35
XLVII. 13 ff. 25
XLIX. 4 52
Ex. III. 6 4
XV. 20 13
XIX. 22 4, 10
XXII. 4 28
XXIV. i 3
10 15
XXV. 9 14
22 5
3i ^ 2 5
XXVII. 20, 21 24
XXXIII. 5 35
9 3
20 5
XXXIV. 29 ff. 3
XXXV. 22 35
Lev. VI. 9, 12 ii
IX. 7 54
68
XVI. 2 14
6, n, 15 54
XIX. 30 7
XX. ii 52
XXIII. 14 45
XXIV. 21 24
XXV. 17? 7
XXVI. 2 7
Num. XI. 1014 4
XVI. i ff. 6
36-38 6
XVII. 12 6
XVIII. 6, 7 8
26 53
XXVII. 8 66
Deut. I. 12 4
IV. 2
- 24
IX. 3
24
48
48
XII. 32 24
146
Page
Deut. XVI. 3 39
XVIII. 5 8
XXI. 5 8
XXIV. 19 44
21 45, 46
XXVII. 9 63
XXXI. i 9 (j/V) ii
XXXIII. 6 52
XXXIV. 10 13
Jud. XVII. 13 29
1 Sam. I V. 4 4
- 18 48
XIII. 9-14 5
XXII. 18, 19 10
2 Sam. VI. 8 5
12 6
- 19 63
XXIV. 14 10
1 Ki. XVII. 10 51
2 Ki. V. 27 55
XII. 9 56
XVIII. 15 56
1 Chr. XIII. 9 5
XXIX. 14 54
2 Chr. XXIV. 4 fif. 56
XXVI. 16 6
Ezra VII. 24 22
3(1) Ksd. VIII. 10 22
22 22
Ps. XXII. 10 61
XXIV. i 44
5 10
XLV. 14 62
L- 21 23
LI. 19 69
LXIII. 12 ; 24
LXVIII. 28 12
LXXVI. 7 5
LXXVIII. 60 10
LXXXIV. i, 2 5
5 24
CV. 4 ? 5I
CXVI. 14 69
CXIX. 37 13
CXXXII. 9, 10 44
CXXXIV. i 24
Page
Prov. VIII. 15 23
IX. 1 20
5 21
XIII. 8 51
XIV. 28 33
XV. 29 8
XXVIII. 9 8
Wisdom VII. 13 39
Eccli. IV. 31 I?
Is. I. 15 8
VI. 4 68
- 3 68
XL 2 20
XXXVII. 36 56
XLI. 16 25
XLVII. 6 9
LIII. 10 54
LVII. ii 23
5 25
LXII. 6 49
Jer. XVII. 12 68
Ezek. XXXIV. 10? 9
XLIII. 8, 9 7
XLIV. n, 12? 32
19 31
Dan. V. 3 57
Hos. IV. 8, 9 8
Am. IX. i ii, i 4i 59
Jon. II. 10 69
Mi. VI. 7 61
Nah. I. 7 18
- 15 (II. 50
Hab. I. 8 16
~ 13 13
Zeph. III. 4 7
Hag- II. 8 53
Zech. II. 8 20, 22
III. 9 20
IV. 2, i2ff. 25
- 10 20
Mai. I. 7, 12 7
Mat. V. i 33
8 13
- 14 22
- 17 68
- 28 13
Page
Mat. V. 42 ................... 50
-44
VI. 8
22
23
12
26
25
22
VII. 6 .................. 23
IX. 6 ....... . ........... 55
X. 42 ................... 5i
XII. 45 ................. 20
XIV. 23 ................ 33
XV. 26 ................. 23
XVI. i8ff. .............. 19
19 ................. 52
XIX. 9 ................. 35
21 ................. 26
XX. 15 ................. 46
XXII. 21 ................ 23
XXIII. 16 ............... 7
XXIV. 28 ............... 16
XXV. 21 ................ 41
29 ................ 6
XXVI. 24 ............... 57
Mk. II. 25 ................ 33
X. 21 ................... 26
Lu. VI. 28 .................. 12
36 .................. 68
X. 31, 35 ............... 35
XL 46 .................. 12
XII. 19, 20
45 ff -
48
XVI. 8, 9
10
XVII. 36 (sic)
46
4i
13
45
4 1
16
XVIII. 22 ............... 26
XIX. 8 ................. 26
17 ................. 45
24 ................. 37
XXII. 38, 40 ............ 36
Job. II. 15 ................... 7
VIII. 12 ................ 25
44 ................ 18
IX. 5 .................. 25
X. ii ................... 50
XIII. 14 ................ 43
Page
Job. XIII. 29 42
XX. 21 55
23 55
XXI. 16, 17 19
Ac. II. 42 12
III. 2 51
V. i ii 41
- 15 26
XV. 10 12
XX. 28 9, 20
Rom. II. 17 25
III. 19 24
X. 18 50
XIV. 21 63
1 Cor. II. 9 67
VII. 37 ff. 63
IX. 4, 13 37
X. 26 : 44
XI. 22 7
XII. 17 21
27 60
2 Cor. VII. 13 27
XI. 7 (sic, not Mat.) 37
Eph. I. 21 4
22 21
II. 20, 22 21
IV. 12 21
- 25 21
V. 19 24
- 23 20, 30
VI. i, 4 61
14 ff- 36
Phil. III. 2 23
Col. I. 7 21
18 20
24 3
III. 16 24
20 6 1
1 Tim. II. 9 34
15 6[
III. 2 9
[add 5 38]
V. 1 19
- 17 3
- 19 37
2 Tim. III. 16 23
148
Page |
Page
Tit. I. 7-9
9, 12 1
i Pet. V. i 5
18, 19
II. 2
9 ;
- 3, 4- .......
19, 20
- 5
18
i Joh. II. 19
30
in. 4
26
2 Joh. 8, 9
12
Philem. 7
27, 44
Rev. I. 4
20
Heb. X. 26
54
IV. 5
20
XII. 29
48 ,
V. 6
20
XIII. 17
9- 19 ,
XI. 4
25
I Pet. III. 3
34
XXII. 15
23
S
40
Unidentified
24
III. 22
4
(b) IX THE COPTIC TEXT.
Of the texts occurring in the Coptic fragments, somewhat
more than half may be called quotations; yet the manner
in which several even of these diverge from all other ver
sions, leaves it doubtful whether they should be so regarded.
It must be remembered that not all of the incidental texts
are elsewhere extant in Sa c idic or available for comparison.
Among the passages here registered, some have additional
words (i Chr. XXIX. 14, Ps. XXIV. i, CXIL 3, Lu. XII. 45,
i Pet. III. 2), others show an unusual sequence in the clauses
(Ex. XXXIII. 5, Lu. XII. 20), while others use different
gender or number in the pronouns (Ps. CXXXII. 9, Joh.
XX. 23, 2 Cor. VIII. 14). In Joh. XIII. 29 the Sa c idic bible
(Balestri, Maspero Et. I. 290) supports the reading $0 for
$y. The peculiar ending of Lu. XII. 20 was accepted by
the Arabic translator, as was the addition ib. 45 and the
readings of i Chr. XXIX. 14, i Cor. IX. 13, Heb. X. 26.
In i Cor. IX. 13, the verb /use is supported by Lagarde,
Aeg. 245, though ib. 223, 247 agree with Woide and Balestri.
God for man in Mat. IX. 6 is doubtless an error.
Gen.
Ex.
Lev.
Deut.
I Sam.
I Chr.
XXXV. 3
Page
. I IQ
Mat.
Lu.
Joh.
Ac.
I Cor.
2 Cor.
i Tim.
Philem
Heb.
I Pet.
XXV. 21
Page
128
XX. 26. . .
121
XXVI. ii. .
i TO
XXX. 12 15..
138
XII. 20
I7C
XXXIII 5
I IQ
45
128
XXXVIII. 26.
138
XIX. 1227.
I 24
XIX. 34.
1^4
X. ii. .
177
XVI. 3
. . .. 126
XIII. 29.
I in
ii ?
. 134
XX. 23. .
138
XXIV 6
n6
V i ii.
128
21.
1^4
VI. 7.
126
IV. 17, 19
XXIX. 14
.... 136
138
XIX. 20.
126
IX. 14, 13. .
127
Job
Ps.
Prov.
Is.
Ezek.
Am.
Mat.
XXIV. 19
. I3 1 ?
X. 26.
I2Q I ll
XXIV i
129, 133
I 2Q
XI 21
I ^O
CXII 3
VIII 14
1 J U
I ^O
CXXXII. 9
Ill 10
.... 132
I lA
XL 7
12^
II. Q. .
I I
VIII. 15.
117
III. *.
I 24
LXII. 6.
.... 136
121
7-
I ^2
XLIV. 15, 1 8
X. 26
137
IX. i.. .
121
III. 2, 3.
I IQ
IX. 6...
. 118
GENERAL INDEX
TO THE TRANSLATIONS.
The numbers rr pages, n =. note.
Adultery. 34, 35, 130, 136.
Adultress. 47.
Altar, service of. 3, 4, 10, 1 1, 13, 14,
15. 16, 19, 23, 29, 33, 36, 44, 48,
49, 75: 123, 133.
- vessels. 14, 25, 28, 31, 40, 41, 58.
Angels. 4n.
Angel of altar. 1 6.
Anklets. 34.
Antimony. 34, 119.
Apocryphal writings. 23.
Apostles. 12.
Apostles, canons of. 11.
Archbishop (S. Peter). 18.
Archdeacon. 68.
Archpriest. 43, 55, 131.
Assembly, places of. 30.
Athanasius. 3, 69.
Baptism, feast of. 27, 43.
Barbarians. 23, 56.
Bath. 31, 78.
Beasts of burden. 28, 29.
Bigamy. 1 6.
Bishop. 3, 9, 10, 12, 19, 20, 21, 22,
23, 25, 26, 28, 29, 37, 40, 41, 42,
43, 50, 55, 62, I2 6, *3o, 131, 132,
139-
, children of. 37, 78.
Blessing terminates service. 39.
forth.
Blood, meat whence it comes
31, 59, 62.
Books, church. 77.
Braids (of hair). 119.
Bread. 32, 36, 42, 69, 74, 126, 129.
Brothel. 139.
Canons of Apostles, n.
- of Church. 17.
- of our fathers. u8n.
- these. 122.
Catechumens. 30, I36n.
Censer. 68.
Children in church. 62.
Christmas. 27n.
Church the heir of kinless men. 65.
Clapping hands. 118.
Conjurers. 30, 47, 74.
Continence. 13, 34, 59, 73, 118, 143.
Court, outer (aSttpiov). 125.
Curls. 119.
Daughters. 62, 63.
Deacon. 10, n, 20, 23, 29, 30, 31,
33, 34, 38, 44, 62, 76, 118, 125, 133.
Dead, mourning for. 65, 66.
Deposition of priests. 30.
Dividing of eulogiac. 32.
Divorce. 35, 120.
Dogs. 23 (cf. 1170).
Doors of church. 24, 30, 38, 125.
Doorkeeper. 20, 22, 24, 30, 37, 38,
118, 125.
Drinking-place. 60.
Drunkards, drunkenness. 16, 31, 143.
Eagles, clergy likened to. 16.
Earthen vessel as offering. 51, 53.
Eating (sacrament), place of. 36.
Enchanters. 47.
Epiphany. 27, 131.
ETroaptt;. 33.
Ethiopic texts. 79.
Eulogies (wAcy/<). 3 2n i 6 9i I2 5 n -
Executioner ((TTrsxovMxTcap ). 136.
Expulsion of priests. 31, 34, 35, 47-
Fans. 33.
Fasts :
, the two. 31, 36, 122.
, daily. 36, 47, 62, 121.
two days together. 39.
- for a year. 47.
- for 40 days. 47, 78, 136.
for 3 years. 135.
Fans Manfasawi or Medicina Spii i-
tualis. 71.
Festal Letters of Athanasius. nn, 2On,
23n, 25n, 27n, 5811, 67n.
Festival, the great (=. Easter). 27, 62.
Fifty days, the. 27.
Firstfruits. 14, 26, 42, 44, 50,69, 133,
134-
Fish forbidden. 59.
Foot- washing by bishop. 43, 131.
Fortune-tellers. 47.
Fourth day, z>. Wednesday.
Friday, 31, 36, 139.
, Good. 38.
Funeral customs. 65.
Gentiles. 18.
Gildemeister. 71.
Gleaners. 44, 133.
Grapes. 134.
Grind-stone. 137.
HaikaL 42n.
Hair cut off. 47.
Halfdeacons, v. Subdeacons.
Hallelujah. 33.
Hanif. 23n (cf. 11711).
Harvest. 44, 132.
Headdress. 34.
Heathen. 23, 29, 30.
Heretics. 140.
Husbandmen of church. 28.
Hymns. 64.
"The Ignorant . 24 (cf. p. | A ).
Incense. 16, 68.
Jews. 29, 140.
. 63.
Labourers, hired. 28.
Lamp. 24, 42, 129.
of virginity. 62.
Laity, Layman. 5, 29, 46, 50, 60, 135.
Lesson. 36, 39, 68.
Levitical priest. 8, 9, 36, 123.
Lord s day, v. Sunday.
Magic, books of. 47, 135.
Magicians. 34, 47, 73.
Marriage. 60, 139.
- feast. 66, 118, 140.
Martyria. 58-
Martyrs, feasts of. 58.
Measures. 28, 29, 38, 124, 143.
oipe. 17, 40, 124, 127.
ardeb. 40, 45, 127.
Medicina Spirit^^alis. 71.
Meletius. 24, 30.
MsTavoitz. 70.
Michael of Tinnis. 69.
of Atrib and Malig. 71.
Mill. 137.
Mill-stone. 136.
Money-chest. 57.
Monks. 58, 141.
Mother of a convent. 58, 139.
Mourning garments. 47.
- for dead. 65, 66.
Muslims (:). 23 (cf. nyn).
Mysteries, - . Sacrament.
Nave (vaw c) of church. 125.
New Year s festival. 27.
Nome (veto s). 43n, 132.
Nuns. 58, 64, 65, 66, 121.
c, z . Steward.
Oil for lamps. 42. 129.
- for anointing. 141.
Olive harvest. 27.
Orders, seven. 20, 25.
Ornaments of gold and silver. 34, 119.
Orphans. 12, 26. 27, 38, 40, 45, 127,
!34- 135-
Oven. 32.
Parents, obedience to. 61.
Pascha. 27, 31, 38. 39, 40, 41, 43,
125. 126. 129, 131.
Penance. 30, 34, 47, 118, 135.
Pentecost. 27, 43, 131.
Peter, his authority. 19, 20.
Fhysiologits. i6n.
Pollution, bodily. 72.
Poor. 31, 40, 42, 44, 49, 50, 54, 66,
!27- 130, 137-
, to be visited by bishop. 25, 26, 28.
Portion (of sacrament). 36.
Prayers for dead. 64.
Presbyter. 3, 10, 1 1, 16, 19, 20, 23,
30, 36, 39, 44, 126, 133.
Priests, rich. 45.
, poor. 29.
, the youngest of the. 32.
, wife of. 34, 119.
, sons of. 47, 48, 135.
in towns. 36.
in villages. 43.
, accusations against. 37.
, punishment of. 34.
, expulsion or exclusion of. 31, 34,
35, 47-
Priests, their trades. 36, 122.
- not to sell. 33, 131.
- who are husbandmen. 44, 122, 125,
132.
, where they shall eat. 32.
- shall eat in silence. 43, 132.
shall eat what remains of the offering.
42, 129.
- to be charitable. 21, 35, 120.
- to assemble thrice yearly. 43, 132.
- to be barefoot in church. 144.
to sing and read to the bereaved.
65.
- can forgive sins. 54, 55, 80, 138.
- not to talk at altar. 14, 32.
not to be servants. 29.
not to swear. 141.
not to sport with women. 142.
not to anoint (baptize) women. 142.
- not to drink to excess. 143.
not to spit at the altar. 144.
Prison. 12, 26.
Psalms. 39, 58, 126, 136.
Quadragesima. 31.
Reader. 20, 23, 28, 32, 34, 39, 49,
118, 126.
Rich, the. 40, 51, 64, 66, 127.
Sabbath. 59, 60, 122, 139.
Sacrament, not to be carried about. 32.
, none of it to be kept till morrow.
47-
Saints, the compassion of the . 43.
Sandals. 144.
2%if/za. 6n, 34n, 63, 66.
Seals. 55.
Separated, transgressors to be. 30.
Servants = deacons. 62, 63.
Seven orders. 20, 25.
Shadow, healing power of. 26.
Sick. 32, 35, 49, 74, 120.
Singers. 20, 24, 28, 39, 126.
Singing-tones, the. 64.
Singing-houses. 64.
153
Sixth day, v. Friday.
Songs, illicet. 24.
Soothsayers. 30.
Sorcerers. 34, 74.
Spitting in church. 144.
Spirit of God dwelling in a priest. 37.
Stars, rising of. 39, 126.
Steward (oixov6poe). 40 ff., 50, 55, 57,
I26ff., 137, 139.
, the lesser. 129.
Store-chambers of sanctuary. 31.
Subdeacon. 23, 32, 118.
Halfdeacon. 20.
Sunday. 26, 59, 60, 122, 139.
Tafir. 32.
Tavern. 139.
Tax, the poll-. 23.
, the land-. 29.
Theatre. 30, 48, 77.
Thefts from church. 57.
Tithes. 26, 50.
Transsubstantiation. 14, i$-
Treasury of church. 55, 139.
Tributes ($>6po) paid to church. 127.
129.
Veiled brides. 13.
Vice, places of. 64.
Vigil of feast. 64, 65.
Vine. 45, 134.
Vineyards. 41.
Virgins. 13, 58, 59, 62, 64, 137, 140.
, convents of. 35, 58, 64, 121.
, male. 66.
may inherit. 66.
may not serve. 66.
Virginity. 60, 63, 66, 67.
Vows on behalf of dead. 51.
of virginity. 62. 63.
=. things vowed. 129.
Water-tank. 51.
Wednesday. 31, 36, 139.
Weights, v. Measures.
Whores, place of. 60.
Widow. 12, 40, 45, 65, 134, 135.
Wine. 31, 59, 62, 69.
of dates. 78.
Wine-press. 45, 134.
Wizards. 30.
Women to be avoided by priest. 13,
142.
ERRATA.
Page 5, note 13 read Ps. LXXVI. 7.
n, note 59 read cf. Deut. XXXI. 19 (only}.
37, note 91 read 2 Cor. XI. 7.
66, note p for 198, ?vtf</ 275.
91, 1. 7 /<?; e&ov rra
92, 1. 4 /<?r m<\i read
93, 1. 9- ( 51) should stand in left margin.
94, 1. 5 B. i.
95, 1. 6 from below for nO ;v#d? npo.
136, 1. 9 from below for wether read weather.
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