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COPTIC HOMILIES
IN THE
DIALECT OF UPPER EGYPT
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COPTIC HOMILIES
IN THE DIALECT OF UPPER EGYPT
EDITED FROM
THE PAPYRUS CODEX ORIENTAL 5001 IN THE BRITISH MUSEUM
BY
E. A. WALLIS BUDGE, M.A., Litt.D.
KEEPER OF THE EGYPTIAN AND ASSYRIAN ANTIQUITIES IN THE BRITISH MUSEUM
WITH FIVE PLATES AND SEVEN ILLUSTRATIONS IN THE TEXT
PRINTED BY ORDER OF THE TRUSTEES
SOLD AT THE BRITISH MUSEUM
And by Longmans and Co., 39 Paternoster Row
Bernard Qoaritch, 11 Grafton Street, New Bond Street, W.
Asher and Co., 14 Bedford Street, Covent Garden
and Henry Frowde, Oxford University Press, Amen Corner, London
1910 All rights reserved
(-^jfaJjUUl
PREFACE
The present work contains the Coptic versions of ten Greek Homilies on fasting, repentance, the end of the world, the Incarnation, &c, which are attributed to John the Faster, Athanasius of Alexandria, Proclus of Cyzicus, Eusebius and Basil of Caesarea, and Archbishop Theophilus. The texts, written in the dialect of Upper Egypt, are edited from the papyrus volume Oriental 5001 by arrangement with my colleague Dr. L. D. Barnett, Keeper of the Department of Oriental Printed Books and MSS. in the British Museum. This volume originally, together with the great Coptic Psalter Oriental 5000, belonged to the Library of a large monastery in the Thebaid, and was copied, probably towards the close of the seventh century, by a scribe attached to the brotherhood. Both volumes were acquired by the Trustees of the British Museum in 1896, and are the two largest papyrus codices at present known to exist.
Linguistically the texts are of great importance, and they form a mass of material which is of the highest value to Egyptologists generally. From the theological point of view they are no less interesting, for they illustrate Egyptian Theology in its Christian form, and reveal the opinions which
594521
vi PREFACE
were current among the dwellers in monasteries on the essentials of faith and works.
The English translations of the Homilies which follow the Coptic texts have been made as literal as possible, but in some passages the meaning is obscure, and the renderings I have given must be only regarded as suggestions as to their general sense. Most of the quotations from Scripture have been identified.
The Appendix contains Syriac and Ethiopic versions of certain Homilies which are valuable for deciding the order of the texts of the Coptic versions, and for illustrating their meaning. All the texts in this volume are edited from MSS. in the British Museum, and they, and the English translations given herein, are published for the first time.
E. A. WALLIS BUDGE.
Department of Egyptian and Assyrian Antiquities, British Museum. May 28th, 1910.
CONTENTS
PAGE
Preface V
Introduction xi
List of Quotations from the Scriptures li
I. The Discourse of Apa John, Archbishop of Constan- tinople, on Repentance and Continence.
Text 1
Translation 147
II. The Explanation of Apa John, Archbishop of Con- stantinople, concerning Susanna.
Text 46
Translation 192
IH. The Discourse of Saint Athanasius, Archbishop of Eakote, on Mercy and Judgement.
Text 58
Translation 204
IV. The Discourse of Archbishop Theophilus, -which he pronounced on Repentance and Continence, and also how a man must not neglect to repent before the last times come upon him.
Text 66
Translation 212
V. The Discourse which Saint Athanasius, Archbishop of Rakote, pronounced concerning the passage in the Gospel of Saint Matthew, ( The kingdom which is in the heavens is like unto a rich man who came out in the morning to hire labourers for his vineyard.'
Text 80
Translation 226
viii CONTENTS
PAGE
VI. The Discourse pronounced by Proclus, Bishop of Cyzicus, in the Church of Anthemius in Constan- tinople, on the last Sunday in Lent, when he was installed in the archiepiscopal seat, and Nestorius the heretic was present.
Text 90
Translation 235
v VII. The Discourse which Proclus, Bishop of Cyzicus, pronounced in the great church of Constantinople when Nestorius the heretic was present, concerning his contemptible dogma, on the Sunday which preceded the holy Forty Days.
Text 97
Translation . . . . .241
V VIII. The Discourse which Apa Basil, Bishop of Caesarea of Cappadocia, pronounced concerning the end of the world, and the temple of Solomon, and the going forth from the body.
Text 105
Translation 248
V IX. The Discourse which the holy Patriarch, Apa Athanasius, Archbishop of Kakote, pronounced concerning the Soul and the Body.
Text 115
Translation . . . . .258
X. The Discourse which Apa Eusebius, Bishop of Caesarea of Cappadocia, pronounced concerning the Canaanitish woman.
Text 133
Translation . . . . .275
Appendix : —
I. Syriac Version of the Discourse of Mar John, Bishop of Constantinople, on Virginity, and Bepentance, and Admonition ....... 289
II. English translation of the same .... 339
III. English translation of the Syriac Version of the
Discourse of Proclus on the Incarnation . .381
CONTENTS is
PAGE
IV. Ethiopic Version of a Discourse of Proclus on the
Incarnation ....... 387
V. English translation of the same . -. . .397
VI. Syriac Version of a Discourse by Alexander, Arch-
bishop of Alexandria, on the Soul and Body . 407
VII. English translation of the same . . . .417
PLATES AND ILLUSTRATIONS
PAGE
I. Facsimile op the Peotocol . . . Frontispiece H. Facsimile of Fol. 116a xii
III. Panel, with Stamped Ornaments, fkom the
Cover (A) xiii
IV. Panel, with Stamped Ornaments, from the
Cover (B) xv
V. Design from the Back of the Cover. . . xvii Ornamented Initial and Marginal Ornaments . xviii Tail Pieces xix
INTRODUCTION
DESCRIPTION OF THE MANUSCRIPT AND ITS BINDING.
The MS. Oriental No. 5001, now in the Department of Oriental Printed Books and MSS., was found in the year 1896 by some peasants under the ruins of the church of an ancient Coptic monastery in Upper Egypt. The men were digging out the dust between the walls and the foundations when one of them uncovered with his spade the upper surface of a slab of stone. An examination shewed that this slab formed the cover of a sort of stone box, or coffer, which had been constructed, like many Muhammadan graves, with stones taken from ancient Egyptian buildings. The bottom of the box was covered with a very thick layer of yellow sand, and upon this lay a parcel wrapped up in a piece of coarse Akhmim linen, and round this was fastened, by means of leather thongs, a whole, dressed goat's skin, about 2 ft. 5^ in. in length, and about 2 ft. 1 in. wide at its widest part. The parcel consisted of two large papyrus volumes, bound in stout leather-covered papyrus boards. One volume contained a complete copy of the ' Book of Psalms ', irxuiODAAe 1? ite^&.'Xjutoc,1 including the apocryphal CList Psalm, and the other ten Coptic Homilies, which are attributed to Chrysostom, Theophilus, Proclus, Basil, and other Fathers, and are printed in this book.
No graves were found near the stone box, and it is quite clear that the books were not buried with any member of the monastery. The box was carefully constructed, the joints
1 This was edited by me under the title The Earliest Known Coptic Psalter, London, 1898. The MS. is numbered Oriental No. 5000.
xii INTRODUCTION
were filled up with lime, and the stone slab which served for the cover was carefully hewn and fitted for the purpose. The appearance of the box suggests that it had been specially constructed to serve as a hiding-place for books or other property of the monastery during troubled times or periods of persecution. The good state of preservation of the volumes was due to the deep layer of sand in it, which prevented moisture from rising, and to the sealing of the cover with lime, and to the position of the box, which rested upon several layers of hard, sun-dried bricks. The general appear- ance of the leather-covered boards of the books and of the skin which was tied round them, suggested that the volumes had lain in the box for several centuries, but how many it was impossible to say. It was clear that they had not been thrust into the box hurriedly as the result of panic, and that he who hid them did so with care and some deliberation, for the volumes are of a unique character, and must have been highly prized.
We are probably right in assuming that they were hidden during one of the many persecutions of the Copts in Egypt which took place during the tenth and eleventh centuries of our era. The most serious of these was the result of the Edict issued by the Khalifah Hakim in 1005, which ordered the destruction of all the Coptic churches of Egypt, and the confiscation of their lands and property. This Edict was zealously carried out by the Muslims, who waxed rich as the result of their labour of plunder. Large numbers of Copts having no churches to go to, and deprived often of the bare necessaries, abjured the Christian Religion, and having repeated the formulae attesting the Unity of God, and their devotion to the Prophet, and fulfilled the necessary obligations, became Muhammadans. In 1050 Al-Yazuri, the Wazir of the Khalifah Al-Mustansir (1036-1094), robbed the Copts piti- lessly, and closed all their churches, and threw the Patriarch and his bishops into prison ; and the directors of such monasteries
Tlale II
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Homily of Proclus. Brit. Mus. MS. Oriental 5001. Fol. 116 a.
Panel (A) from the Cover of Brit. Mis. MS. Oriental 5001.
INTRODUCTION xiii
as had amassed wealth or books would be driven to hide or bury their possessions. Further serious persecutions of the Copts took place in the thirteenth century, but by this time the monasteries probably had very little left to lose or to hide.
When the volumes reached England the bindings were so stiff that they could only be opened with difficulty, and the leaves were so dry and brittle that the ink of some of the letters, and small flakes of papyrus, peeled off the leaves. It was necessary therefore to unbind the volumes, and this having been done, each leaf was mounted carefully between two sheets of plate glass edged with leather, and numbered. The papyrus-boards which formed the covers are preserved separately in boxes in the British Museum, with the leather in which the volumes were wrapped.
The MS. Oriental No. 5001 * contains 175 leaves measuring from 11 in. to 12| in. in height, and from 8^ in. to 9f in. in width; fol. 175 measures llf in. in height, and 8| in. in width. The leaves were sewn together by the backs with flax thread in from 8 to 17 holes. The leather-covered papyrus boards which formed the covers are about the size of the largest leaves, and are fully f in. thick. The front cover is stamped with a panel of rectilinear designs, ornamented with annules ©©© and XXXX (see Plate III). Above and below it are stamped ornaments representing bunches of grapes and some small animal, arranged alternately. All the above are enclosed within multilinear borders which cross at the corners. The panel of the back cover is stamped with linear designs which interlace and form a diamond pattern, and are ornamented with annules, &c. Along the edge are stamped twelve figures of a horned animal and a small branch in circular bosses, and in the centre is a figure of the common Egyptian dove; round this are stamped four figures of a bird in the attitude of a pelican plucking itself,
1 See the description in Crum, Catalogue of the Coptic MSS. in the British Museum, London, 1905, pp. 60 ft.
xiv INTRODUCTION
in circular bosses (see Plate IV). Above and below this panel are stamped bunches of grapes and small animals as in the front panel. The outer border is similar to that on the other cover. The back is stamped with a linear diamond pattern ornamented with annules, XXXX work, &c; in the centre is a figure of a dove, and in each of the two half -diamonds is a pelican plucking itself as before (see Plate V). A series of line bands top and bottom completes the decoration of the back. The upper parts of both covers have suffered greatly from use, and some rough patching with coarse cloth and plain unstamped leather was done to them in ancient days ; many of the leather stitches are still visible, and are in a good state of preservation. The plaited leather cord which is attached to the front cover was, when complete, probably the means employed for keeping the book closed when not in use. Its end may have been fastened round a leather button attached to the back cover, such as are seen on old books in Egypt at the present day. When this book was new it must have been provided with a leather thong attached to each cover at the top to prevent the reader from opening the book too wide, and so breaking the back. The lower portion of the back cover is much damaged, and the leather and much of the papyrus board have disappeared. This damage was caused by the reader who gripped the top of the book in his hands, and rested the lower part of it on some kind of desk, the raised edge of which rubbed away both leather and papyrus. The leather appears to be goat skin, and it was probably stained red, or a reddish brown. The ornaments, i. e. the dove, the pelican, the bunches of grapes, &c, resemble those which are sculptured on some of the Coptic sepulchral stelae in the British Museum.1 The binding appears to belong to
1 Compare the plates published by Mr. 0. M. Dal ton in his Guide to the Early Christian and Bijzantine Antiquities in the Dept. of British and Mediaeval Antiquities, London, 1903; H. R. Hall, Coptic and Greek Texts of the Christian Period in the British Museum, London, 1905 ; and Budge, Guide to the Egyptian Collections, London, 1909; and Guide to Vie Egyptian Galleries and Vestibule, London, 1909.
@**8i0iH8©p*i
^
«ff
ii£>
^sftPffl
Panel (B) from the Cover of Brit. Mus. MS. Oriental 5001.
INTRODUCTION
xv
a period later than the book itself, and the decorations suggest the ninth or tenth century. The finger-marks on the outer margins of the leaves prove that the book was much read, and the marks of wear shew that it must have been read for many, many years. The Homilies in it were, no doubt, read to the monks evening by evening,1 and they formed a standard Guide to Christian doctrine, theoretical and practical. As the first page is numbered pn&., i.e., 181, we must conclude that the volume was the continuation of a Corpus of Homilies which was bound in one or two volumes. In any case, some of the leaves became cracked and several pages badly rubbed, and then, probably, the 175 leaves now extant were bound in the covers which have been described above. At this time, too, the leaves were retouched, and the cracked leaves patched. At a still later period the binding was mended, and the volume was used until the time came when it was necessary to bury it.
The leaves of papyrus which form the volume vary con- siderably in quality and colour. In some quires the texture of the papyrus is close and uniform, and of a rich brown colour ; in others the texture is coarse and the colour resembles that of straw. The quires are signed with letters and are twenty-two in number, ife-^Vii; each contains eight leaves, with the exceptions of Tic and \&, which contain seven leaves apiece. The quire-numeration and pagination seem to prove that the MS. is the second section of a single volume, for, as just stated, the quire numbers begin with i&, i.e., 12, and the page numbers with pn&., i.e., 181. There is little doubt that our MS. originally formed part of a large volume, for if it were a second volume a fresh numeration would certainly have been begun. The page numbers run from pn^ to pne (189),
1 Palladius, or the writer of the Asketikon, says that Pachomius used to gather together the brethren every evening in a duly appointed place in the monastery, to hear his doctrine, and the base of his disoourses must have been such works as the Homilies printed herein.
xvi INTRODUCTION
when we have cTS (211), as if ten leaves had been omitted. Then we have the series c.Hk (21 l)-cpUH (348), with occasional mistakes and omissions, and, on fol. 77, a new series of numbers begins with S, and runs on, with mistakes, to the last page of the volume; the number on this leaf is wanting, but it should be presumably pJxbi (141). Each page contains two columns of writing, the number of lines in each varying from 22 to 29. Col. 1 of the reverse is frequently longer than col. 2. Fol. 69 a cols. 1 and 2 contain 22 and 23 lines respectively ; b cols. 1 and 2 contain 23 and 22 lines respec- tively. Fol. 112a col. 1 has 27 lines; fol. 124 5 col. 2, 26 lines ; fol. 72 a col. 1, 24 lines ; fol. 73 a col. 1, 25 lines ; and fol. 162 a col. 2, 29 lines.
Throughout the volume are marks of several erasures, e.g., foil. 2, 33, 41, 92, 120, and in a few places a single letter has flaked off. On fol. 29 the word AJL&.pe is written in a differently coloured ink ; on fol. 55 a JiHOVTe is added in black ink by a later hand above the line, and on fol. 565 tic also. On fol. 58 a the original scribe has added tt&.piOKcr on the margin, and there are many indications that the text was carefully revised. Many leaves are badly rubbed, e.g., foil. 25, 32, 41, 64, 71-73, 80, 81, 92, &c, and it is clear from the retouching of the writing on foil. 55, 56, 84, and 89 that the text was almost illegible in ancient days. On fol. 32 b the text is faulty, and an attempt to amend it was made by the scribe ; some words are still wanting. Many leaves are care- fully patched, e.g., foil. 16, 17, 21, 22, 27-29, 61, 67, 69, 72, 88, and 104, and the outer portion of foil. 104 and 130 appears to have been broken off in ancient days. A few of the quires were strengthened for binding with strips of vellum ; these have been removed, and are preserved in the British Museum separately. On fol. 162 is a portion of a leather tab or edging, and it is probable that all the important divisions of the book were marked in the same way. The few
Plate V.
Design from the Back of
the Cover of Brit. Mus. MS.
Oriental 5001.
INTRODUCTION xvii
ornaments which appear on the leaves are of unusual character and are interesting (see pp. xviii, xix), for they are in many- details unique. The uniformity in spelling certain words throughout the volume suggests that the book was copied by one scribe. The writing is bold and good, and is very much better in some places than others.
On fol. 1 a are five lines of text formed of letters about 1^ in. in height ; these form the Protocol (see Frontispiece), which is probably a sort of official 'mark' or 'docket' having, perhaps, reference to the making of the papyrus, and perhaps con- taining the name of a high official and a date. The decipher- ment of these protocols has not yet been effected, and expert palaeographers are not agreed as to the language in which many of them are written. Those in Greek and Arabic contain the well-known Muslim formula, 'In the Name of God, the Merciful, the Gracious. There is no god but the One God. Muhammad the Apostle of God ' ; this is followed by the Khalifah's name.1 Obviously this formula could not be in use before the conquest of Egypt by the Arabs in 641. The other language in which protocols are written was declared by Prof. v. Karabacek to be Latin.2 This view was opposed by Prof. C. H. Becker, and Karabacek's readings were disputed by him.3 Prof. Karabacek's theories have been carefully tested by Mr. H. I. Bell, of the Department of Manuscripts in the British Museum, who has recently pub- lished his results.4 He finds that his examination of the materials throws ' grave doubts on every one of Karabacek's readings ', and disproves some of them, and he thinks that
1 See H. I. Bell, Catalogue of Greek Papyri in the British Museum, Part IV, pp. 414 ff.
3 See Die arabischen Papyrusprotokolle, Vienna, 1908, and his review of Moritz's Arabic Palaeography in the Vienna Oriental Journal, xx, pp. 139 ff.
3 See Arabische Papyri des Aphroditefundes in Zeitschrift fur Assyriol. , Bd. xx, pp. 68 ff., and Das Lateinische in den arabischen Papyrusprotokollen, ibid., Bd. xxii, pp. 68 ff.
4 See Archivfiir Papyrusforschung, Bd. v, p. 144.
C
XV111
INTRODUCTION
Marginal Ornaments and Ornamented Initial.
Fol. 80.
Fol. 130
Fol. 2.
Fol. 15.
Fol. 60.
INTRODUCTION
six
Tail Piece. Fol. 80.
Side Oknaments, etc., at the end of a Homily. Fol. 60.
These decorations bear a certain resemblance to the tail pieces of Books in the { Codex Alexandrinus ', a MS. of the sixth century which is supposed to have been written in Egypt.
xx INTRODUCTION
the safest way for the present is to reject the Latin theory. * The fact that we find the same characters occurring in Byzantine as in Arab protocols suggests that the difficult formulae descend from pre-Arab times.'
To date the MS. Oriental 5001 is very difficult, for our knowledge of Coptic palaeography of the period to which it probably belongs is not exact, and we have no fixed points in the shape of dated MSS. to guide us. If we compare the writing in it with that of the Clarendon Press MS. No. 57 (see Hyvernat, Album de Paleographie Copte, plate 2) it is clear that the forms of several letters in each are identical. On the other hand, the marginal decoration of the Borgian MS. No. 246 (see Hyvernat, plate 3) more closely resembles that of Oriental 5001 than does the marginal decoration of the Clarendon Press MS. Now Prof. Hyvernat attributes the Clarendon Press MS. to the seventh century, and he assigns the Borgian MS. to the sixth or seventh century. There is so much general similarity between the writings of these MSS. and the writing of Oriental 5001 that we are probably justi- fied in assigning the last-named to the seventh century. In the preface to the edition of the text of the great Coptic Psalter (Oriental 5000) I said that the handwriting suggested to me the work of the eighth century, but it seems to me now that the older date is the more probable. It is greatly to be hoped that the protocol will one day be deciphered, and that it may be found to contain a date, or the name of some official by which the period when the volume was written may be ascertained. In out-of-the-way places in Egypt handwriting of the kind might easily become traditional, and remain unchanged for generations ; it is, however, difficult to assign a date to the papyrus volume later than the eighth century.
The contents of the MS. are as follows : —
1. A Protocol, or long title, at present illegible, in five lines, written in characters varying in height from \\ in. to If in.1 Fol. 1 a.
1 See Karabacek, Fiihrer, 1894, 17.
INTRODUCTION
xxi
2. Homily on Repentance and Continence by Apa John, Archbishop of Constantinople. Fol. 2 a.
3. Homily on Susanna by Apa John, Archbishop of Con- stantinople. Fol. 60 b.
4. Homily on Mercy and Judgement by Athanasius, Arch- bishop of Rakote. Fol. 76 b.
5. Homily on Repentance and Continence, and the need for a man to repent before the last times come upon him, by Theophilus the Archbishop. Fol. 86 b.
6. Homily on the parable of the rich man and his vineyard, and the labourers in it, by Athanasius, Archbishop of Rakote. Fol. 105 a.
7. Homily preached by Proclus, Bishop of Cyzicus, when he was installed in the church of Anthemius in Constantinople. Fol. 116 a.
8. Homily on the contemptible dogma of Nestorius by Proclus, Bishop of Cyzicus, in the great church in Con- stantinople. Fol. 123 a,
9. Homily on the end of the world by Apa Basil, Bishop of Caesarea of Cappadocia. Fol. 130 b.
10. Homily on the Soul and Body by Apa Athanasius, Archbishop of Rakote. Fol. 142 b.
11. Homily on the Canaanitish woman by Apa Eusebius, Bishop of Caesarea of Cappadocia. Fol. 162 b.
THE CONTENTS OF THE MANUSCRIPT
I
The Homily on Repentance and Continence by Apa John, Archbishop of Constantinople.
This Homily was a great favourite in monastic institutions in Egypt and Syria, and at a comparatively early period it was widely known. It was originally written in Greek, and was generally attributed to St. John Chrysostom, among
xxii INTRODUCTION
whose works it was first printed,1 but it is now generally agreed that the Homily was written by John the Faster (Jejunator), the thirty-third Bishop of Constantinople, who was Patriarch from April 11, 582, to Sept. 2, 595. He died in 596. He wrote the following short works : 1. 'AKo\ov6ia Kal Ta£t.s €tt\ Z£op.o\oyovp{va>v. 2. Adyos Trpbs rbv peAAoirra (^ayopevvai. rbv kavrov irv^vp-ariKov vlov. 3. ITepi perauoias Kal ZyKpaTtias Kal TtapOevias Adyos. 4. riepl i\r£vbo-npo<pr\TG>v Kal yj/evbobibao-K&Xuv. The first three of these are printed by Migne in Patrologiae Curms, Ser. Graec., torn. 88, col. 1889 ff. The third work, on Repentance and Continence and Virginity, was translated into Syriac and Coptic, and probably also into other Oriental languages, for, if it was as popular among monks in the twelfth century as it was in the eighth, versions of it in Arabic and Ethiopic would certainly be made.
John the Faster was born in Constantinople probably about the middle of the sixth century. Of his father and mother little is known, but they appear to have belonged to the working classes. John is said to have learned the trade of a sculptor, and it may be noted that on p. 178 he refers to the condition of the statues of the Emperors, how some are beautiful, and others are black, and others are decayed, and how others have become objects of derision, and then go« on to point out that our good and evil deeds will appear thus in the Other World. The circumstances under which he became a monk are not known, but he lived a blameless life of great austerity, and his fastings were so long and numerous that his contemporaries gave him the name of the l Faster '. He is said to have possessed little education. Modern scholars have criticized his literary style unfavourably, and, chiefly because of the abruptness and roughness which appear in it throughout, have concluded that the Homily on Fasting could
1 See the edition of Savile, torn, vii, p. 641, printed by J. Norton at Eton in 1C12.
INTRODUCTION xxiii
not have been written by Chrysostom. The earnestness and sincerity of its writer, however, appealed to the monks in Egypt, who lost little time in translating it into Syriac. This is proved conclusively by the MS. Add. 14,605, which is dated a. gr. 964, i. e., a. d. 653,1 and was obtained from the Nitrian Valley. Another MS.,2 Add. 14,546, is attributed by Prof. "Wright to the seventh century, and a note in it tells us that it belonged to the famous convent of St. Mary Deipara. Thus it is clear that within sixty years of the death of John the Faster Syriac versions of his Homily on Fasting existed in two great monasteries of Egypt. It is only reasonable to assume that the purely Egyptian monasteries at Akhmim, Suhak, Thebes, Edfu, and Aswan also possessed Coptic trans- lations of the Homily. In the ninth century a copy of the Syriac translation was made at Harran in Mesopotamia,3 and three other copies of the same period are preserved ; 4 and in the tenth and twelfth centuries there still existed a demand for Syriac copies of the work.5
The Coptic version of the Homily printed in this book was made from a Greek original, but by whom is not known. Judging by the Greek text printed by Migne,6 the greater portion of the Coptic version, in which many sections are misplaced, is a paraphrase. This is probably due to the order of the leaves of the MS. from which the present Coptic text was copied ; that it must have been in a mutilated, or at least disordered state, is proved by the following facts. The Coptic text follows the Greek in fairly correct order so far as the words bia tovto ai/Tas rols haupvcnv airoi;\vv<i) (Migne,
1 See Wright, Catalogue of Syriac MSS., p. 715.
2 Wright, op. tit., p. 718.
8 Add. 14,630 ; see Wright, op. tit., p. 481.
4 Add. 12,167 (dated a. gr. 1187=a.d. 876), Add. 14,601, and Add. 14,649 ; see Wright, op. tit, pp. 769, 789, 1108.
5 See Add. 14,611, Add. 14,614, Add. 12,163, and Add. 14,732, and Wright, op. tit., pp. 824, 832, 867, and 1108.
6 Patrol. Cursus, Ser. Graec, torn, lxxxviii, col. 1937 ff.
xxiv INTRODUCTION
col. 1941 C), for which the Coptic has eT&e n^i ^7o e fio*\. It it^ nofie ^iTn. n pjneiooire (Fol. 8 a col. 1).
The Coptic text then continues ju^pl* ei € &o*\ git iteitc.TitHeia>. eeoov, but we do not find the Greek equivalent of the passage ZgiXdufxev kcu f^els e/c tjjj <rvvr\6ovs Sia0eo-eco? until we reach col. 1948, last line, in Migne's edition, that is to say, the Coptic scribe omitted the equivalent of nearly three and a half columns of Greek text. When we come to the words ujuje € poit gwiost e pujie (Fol. 43 b col. 1), to find the Greek equivalent ovtos ovv 8et KkaUiv we must turn back to Migne, col. 1941 C. The next section of the Coptic text begins with jx.Kit2v7T € Ten*\H**H (Fol. 43 b col. 1), in the Greek koX <tv oT8a? rb rpavfj.a (Migne, col. 1941 C), and extends to € &o\ gli nei\K^£ (Fol. 54 b col. 2), in the Greek U tt/s yijs vov (Migne, col. 1948 D). The last section of the Coptic text begins with ^tu> jJApR* «j*\h\ axn. n neT OT^a>.& •^.NTrei'X (Fol. 54 b col. 2), in the Greek evx_ov roivvv tcS 0e<5 jxtTa rod ayiov Xfyovcra (Migne, col. 1973 A), and con- tinues to the end of the Homily both in Coptic and Greek. From the above it is clear that the group of leaves which contained the second section of the Homily in the MS. from which the Coptic scribe worked became accidentally placed after those which contained the third section. How the confusion happened matters little ; but it is important to note that the scribe, or the monk who read out the text, or both, understood very little of the text which was being copied. A comparison of the Coptic text with the Greek texts available proves that the Coptic translator understood the original Greek very imperfectly. He shortened several paragraphs considerably, missed many points in the arguments, and omitted several Scriptural quotations and the passages which they illustrated.
That the order of the text as given by the Greek is the
INTRODUCTION xxv
correct one is proved by the Syriac version, which, as we have seen, is as old as the middle of the seventh century, and in no copy of the Syriac version does the order of the text agree with that found in the Coptic.
The argument of the Homily is as follows : — If Paul, the Apostle of the Gentiles, who was filled with spiritual excellences of every kind, and was remarkable for his fastings and labours, feared that he might become a cast- away, what are miserable sinners like ourselves to do, who cannot cultivate successfully one spiritual excellence? We must fast and pray for the riches of heaven, and keep the soul carefully at all times. Spiritual pride is to be avoided at all costs, for no man can be worthy of the sufferings which Christ endured. Above all things we must weep, and wash away our defilement by tears ; the eyes have caused us to sin, the tears of the eyes must wash away our sins. Avoid the habit of sin, pray fervently, and bring forth good fruit according to thy strength. If thou canst not bring forth an hundredfold, bring forth sixtyfold ; and if this is too hard, bring forth thirty fold. Because thou canst not be a vessel of gold or silver, do not become a log of wood which is only fit for fuel. Thy works will take form and stand up like solid statues at the Day of Judgement, when thou wilt have to face the Judge without an advocate, without witnesses, and without proofs. No repentance will be possible then ; therefore weep here beforehand, not merely a few tears, but floods of tears, as did David, so that the sins of our eyes may be done away through our tears.
We see the wound, and we know what will heal it. Let us guard our eyes, and ears, and mouth, for by these doth the Evil One enter into us. The Psalms must be in our mouths, and the heart must meditate on the Scriptures ; we must shut our senses against the Adversary and open them to God. Keep the remembrance of God in thy heart at all times, keep His face before thee, and He will always be at thy
d
xxvi INTRODUCTION
right band. God must be glorified by deeds as well as by words, and even if hindered from glorifying God by sickness, or poverty, a man must not despair. Remember the Awful Day in which we shall have to stand before the Holy Throne, and in the presence of every one be obliged to defend every deed which we have committed. Before that Throne is the river of fire, and there are the worm which is deathless, and the fire of Gehenna which can never be quenched. Let us hear beforehand the sound of the trumpets, and the awful voice of the Judge, and let us see beforehand how the angels of doom will tie up those who are condemned into bundles, like garden waste, and cast them into the furnace of fire. Others will be bound hand and foot and cast into outer darkness, others will be delivered over to the worm which sleepeth not, and to the gnashing of teeth.
Many of our members are double, two eyes, two ears, two hands, and two feet, so that if one faileth the fellow carrieth on the work of the body ; but we have only one soul, and if we destroy this carelessly how shall we live ? It will be useless to plead at the Last Day that the possessions of the world cheated us, and Eve gained no benefit when she said, cThe serpent beguiled me/ Sin is followed by punishment and suffering. How can we escape from these penalties ? Bodily purity is not all that is necessary, but we must return good for evil, we must prove by our good lives that the accusations made against us are false, and when men curse us we must bless them in return. Abstinence from sin is the only true abstinence. At the Last Day no one and no thing can help us except our own good deeds, and tears, and sorrow, and repentance. Not even Noah, or Daniel, or Job could help a man when he stands in judgement before God's throne. This is proved by the cases of the man who had not on him the wedding garment, and tin- man to whom the talent was given, and the five virgins; none interceded for them, and none saved them from their doom. And even Abraham was unable to relieve the tortures
INTRODUCTION xxvii
of thirst which the rich man suffered in hell. It is better for our tongue to be parched with thirst in this world than to long for water to be sprinkled on it in the next, where no water will be given to us. Let us by means of a few sufferings in this world free ourselves from torture in the next, where we shall, if condemned, be punished for endless ages. We are horrified, and quake with fear, at the punishments inflicted by judges and governors in this world, which, after all, are only temporary ; what shall we think then of the tortures of hell which endure for ever ? It will help us in our endeavours if we remember that the things of this world are like dreams : the body perisheth, its appetites fail, and all things are as fleeting as the web of the spider.
We must be vigilant and fight, for no man who slumbereth receiveth the prize, and we must give no slumber to our eyes, and must watch against the Crafty One, who seeketh to devour the soul. We reap what we have sown, for the husbandman obtains no crop unless, with toil and the sweat of his brow, he hath first ploughed the land and planted the seed. We must watch at all times for the coming of the Bridegroom. In this world we wage war continually. The devils draw their bows and shoot their arrows into our ears, and eyes, and tongues, and belly, and hands, and feet, that they may make us to be slanderers, revilers of men, gluttons, evil-livers, and robbers. We must put on the whole armour of God, and the helmet of the Spirit, and we must gird up our loins, and serve our Saviour loyally. The Devil is a coward, and retreateth before those who resist him ; therefore we must resist him, and he will flee from us.
We are travellers, and we must go forth out of our present abodes. Therefore let us provide ourselves with suitable pro- visions, and be careful about the road which we have to travel. Our dress for the journey must be goodness, mercy, and humility; in the next world fruit and not green leaves will be demanded from us, and deeds and not words.^ Not every
xxviii INTRODUCTION
one who crieth, ( Lord, Lord/ shall enter heaven j therefore let us not deceive ourselves. The rewards and punishments of the Other World are endless, and sinners shall rise up in an undestroyed form, in order to receive the punishments which are their due. If we cannot bear an over-heated bath here, what shall we do when we are cast into the river of fire which floweth before the Throne of Christ ? We weep over the bodies of the dead, but we ought rather to weep over their souls if they have died in sin.
Let us not delay to repent. The day hath declined, evening cometh on, and the Judge is at the door; let us rise up out of the slumber of dreams, and repent. Length of time is unnecessary for repentance, for the martyrs received their crowns in return for the repentance of a short time. Because we have sinned deeply we need not despair, for we have with us always the medicine of salvation, that is to say, tears. We take great trouble about a sick member of the body, but are careless as to our souls. The Good Shepherd standeth ready to snatch our souls from the jaws of the lion, and all He asketh in return for His salvation is repentance. No mortal lover ever loved his beloved as He loveth the soul which repenteth, and however many times a man falleth He stretcheth out His hands saying, ' Turn thou to Me, and I will save thee/ If an earthly physician treateth the sick man tenderly, how much more will the Good Physician minister to our souls, and tend them till they are healed ? The fire of Gehenna was made not for us, but for the Devil and his angels : let us not make a hell-fire for our- selves by flouting the Physician and refusing His treatment. Our Physician can heal every one.
Thou mayest perhaps say, ' I can never be perfect/ If thou canst not be the sun, be a star, or at all events devote thyself to heavenly things. It is better to do a few good works than to do nothing at all, and a little labour will give us everlasting life. What matter that the Devil hath cast us
INTRODUCTION xxix
down ; let us rise up quickly. To reach an earthly kingdom we would undertake a difficult journey and toils innumerable ; how much more ought we to endure for the heavenly king- dom ? The medicines for the soul are many, sorrow, mercy, fasting, tears, and faith ; let us choose our medicines, and heal our souls of their sicknesses. If we earnestly desire healing He will heal us, but we must shew Him our wounds, and say, ' Have mercy on my body, and on my soul.' If we have not money wherewith to buy the kingdom of heaven, let us buy it with innocence of soul, and fastings, and tears.
"We must not be proud of our fasting, and in any case we must search ourselves and find out what spiritual benefit hath accrued to us through our fasting ; if it leadeth not to the suppression of passion and other vices our fasting from bread is vain. And as concerning our prayers. We treat our friends with respect and deference, and address them suitably, according to their rank and station; but in our prayers to God we are careless, and though our knees are bent, our minds are set upon the affairs of the world. If God were to judge us according to our misdeeds, evil indeed would be our case. We hear of the goodness of God, and are careless, but He whetteth His sword, and stretcheth His bow, and it is foolish to presume overmuch on His character for mercy. Let us beseech the Merciful God not to deliver us over into the hands of the demons who, together with the Devil, will accuse us in the Day of Judgement. Who hath ever loved us as God the Father hath loved us ?
Let us long to see God, even as did David, and let us keep watch. If we ask Him to keep us as the apple of His eye, we must keep His commandments as the apples of our own eyes. Having set our hands to the plough let us not turn back, but let us make our members creatures of sacrifice, and see that our consciences do not condemn us before the Judgement.
Guard thy tongue with all diligence, keep thy heart in
xxx INTRODUCTION
heaven, and have care for the things of heaven only. Subdue the flesh by fasting, and pray and have faith. Pray seven times a day, pray always. The soul which is in earnest needeth not a long time for repentance. The thief on the Cross gained Paradise, and the martyrs inherited the kingdom of heaven through a speedy repentance. Let us offer to God a life of self-denial. We complain if we have to sleep upon the bare ground, but the martyrs lay upon coals of fire; the martyrs gave their blood, let us give our tears. Fight the good fight with perfect faith, and thou shalt enjoy everlasting happiness.
From the above summary of the argument of this Homily it will be seen that, according to John the Faster, the surest means of reaching heaven were fasting, prayers, and weeping. There is nothing in his teaching with which the monks of Egypt were not familiar, for the ' Questions and Answers of the Fathers' which are often attributed to Palladius, Bishop of Hellenopolis, are full of exhortations to watch, and pray, and fast, and weep.1 The Homily contains many allusions to the Last Judgement, and the punishments of the wicked, and it seems that the views held by John the Faster on these subjects resembled those with which the earliest Christians in Egypt were familiar through the traditions handed down to them from their pagan ancestors. The river, or lake, of fire is well known from the hieroglyphic texts, and in the Book f Am fuat ' (Section V, Ament) we see the heads of
the wicked appearing out of Netu, ^ amma, the stream
of liquid fire in the Other World. In the ' Book of Gates '
(Section III) mention is made of the Lake of Serser
*"w* j n t which is filled with ' waters of fire';
these have so horrible a stench that the birds of heaven f fly away when they see them'. The 'worm which dieth not*
1 Seo Budge, Paradise qf the Fathers, vol. ii, pp. 1G ff., 31 ff., 56 S.
INTRODUCTION xxxi
had its prototypes in the monster serpent Kheti ® \\ f)l which consumed the souls and bodies of the enemies of Osiris by the fire that it poured out through its jaws ceaselessly, and in Apep im. , the monster who ' snatched
away souls, and ate hearts', and was the warden of Dark- ness {Book of the Lead, chap, xvii, 1. 113). The belief in these fiery, poisonous serpents of hell existed in the Predynastic Period, and so far back as 3500 B.C. the formulae to protect the bodies and souls of the dead from them were cut on the tombs of kings.1 The Book of the Bead of the Theban Period is also full of allusions to the serpents which devoured the dead, and chap. i. B supplies the deceased with the names of the Nine great serpents, so that he may use them as words of power. So late as the Ptolemaic Period a service was performed daily in the great temple of Amen- Ra, at Thebes to prevent Apep from swallowing up the sun as he swallowed the dead.2
The e outer darkness' which terrified the Egyptian Christian terrified his pagan ancestor, and in the Book of the Bead chap, clxxv, the place where it exists is said to be ' without water, without air, unfathomably deep, black as the blackest night'.3 The Book c Am-Tuat ' also speaks of part of a part
of Ament where the darkness was ' solid ' ^ lryH ,4 and close by it were the pits of fire in which the ' souls, heads, and shadows' of the damned were consumed. This solid
1 See the text of Unas, 1. 312 ff.
2 The formulae are to be found in the Papyrus of Nesi-Amsu, or Nesi- Menu, in the British Museum (No. 10,188).
AAAAAA •
AWiM
11
Papyrus of Ani, sheet 29, 11. 10, 11.
?*IT1MVI®^
.aT*
'M^iP-fr^p
I (Division XII).
xxxii INTRODUCTION
darkness, or concrete night, filled that portion of the Other World which was outside the kingdom of Osiris.
The Homily mentions that the throne of the Judge is situated on the river of fire, a view which also was current under the Vlth Dynasty among the pagan Egyptians. According to the text of King Unas (1. 393), the throne
of Osiris was set upon the { Island of Fire '
I
where he put 'right in the place of wrong', and was sur- rounded by the blessed. The books which the Homily says shall be opened at the Last Day have their equivalent in the
c Book of the god ' ) ,* in which the divine scribe Thoth 2
kept a record of the words and deeds of men. As each soul was brought into the presence of the god, the ' book ' was consulted, Osiris ' weighed the words ', and rewarded the righteous and condemned the guilty according to the evidence of his book. The sentences of doom were carried out by
the headsman of Osiris, Shesmu oeh v\ >g\ j?k and his
assistants. Everlasting life and happiness were given to the blessed — all the texts agree on this point — and the wicked were punished, for a time according to some texts, and for eternity according to others. The view taken by the Homilies in this book is that the punishment of the wicked was everlasting.
II.
The Explanation of Apa John, Archbishop of Constantinople, concerning the blessed woman Susanna.
The title of this Homily suggests that it was composed by Chrysostom,3 and many editors of his works have included it among them as a genuine work of the great theologian.4 It
1 Text of Unas, I. 396. a Toxt of Pepi I, 1. 185.
' He was born at Antioch about 350, and died in 407. For the details of liis life see Tilleinont, Memoires Ecctis., torn, ix, and Gibbon, Decline and Fall, chap, xxxii.
* See Saville'a edition, torn, v, p. 705, and Morel, torn, vi, p. 141,
INTRODUCTION xxxiii
is now not generally regarded as genuine, and is classed among the Spuria by Montfaucon (torn, vi, p. 717 ff.) and by Migne (torn, lvi, p. 589). The writer, whoever he was, wrote the story of Susanna intending it to serve as a guide to women, just as the story of Joseph served as a guide to men. With the exception of the introduction and the soliloquies of Susanna,1 the narrative of the trial of Susanna's chastity is substantially that which is found in the LXX and Vulgate, but the Coptic text 2 is of very considerable value, for it appears to be older than any known MS. of the LXX. The story can hardly be regarded as historical, at all events the latter part of it ; for it gives to the young man Daniel an impossible position of power and importance. It is difficult to account for its appearance among a collection of Homilies which were intended to be read to monks, and we can only assume that the editor included this as a specimen of the historical romance which tended to moral edification.
III.
A Discourse by Athanasius, Archbishop of Rakote, on Mercy and Judgement.
Saint Athanasius, to whom this Homily is attributed, was born in Alexandria about 296 ; he was made Archbishop of Rakote in 326, and died about 373.3 The little village
1 A name meaning ' lily ', from the Hebrew n3£>ijj\ The word occurs in the texts of the Ancient Empire in Egypt under the forms Seshshen and Seshsesh ~* "~" ^ (Unas text, 11. 392, 395).
LA\_J AA/NAAA °Nf I \\ 1 r~YT3 '
2 Another copy of the text was published by Rossi, I Papiri, torn, ii, fasc. 2. 30 ; see Crum, Catalogue, p. 61.
3 For his life see Tillemont, Memoires Eccles., torn, viii ; Acta Sanctorum ("May 2) ; and the introductory matter to Montfaucon's edition of his works.
e
xxxiv INTRODUCTION
of Rakote J was situated to the north-east of Lake Mareotis, and owed its importance to its harbour, which was much frequented by Greek merchant seamen and others. Alexander the Great, perceiving the importance of the site for commercial purposes, and realizing the possibility of turning the harbour into a naval base, determined to build his city Alexandria there. The name ' Rakote ' is derived from the ancient
Egyptian name of the village, ' Ra-qetit ' J]
or i jTpl , which means something like 'the edifice of
Ra '. The Egyptian Christians preserved it under the form p&KO^, and by this appellation Alexandria was known for centuries by the Copts.2
The argument of the Homily is as follows : — The world which doth not remember God is governed by injustice and inhumanity. The Law itself containeth many harsh precepts, but, on the other hand, there are in it many commands which inculcate mercy and charity. To carry out the precepts of mercy we must give to God of the fruits of our own labours, and not those which are obtained from unrighteous dealings, or plunder, or theft. Gifts to Him must be pure. With mercy we must mingle justice, and we must treat our servants with strict justice, and though we have the power to defraud them we must not do so. We must be merciful, and kind, and generous, and not consider that our duty is done when we have discharged our strict obligations. Thou hast the right to reap thy field a second time, and to gather grapes and olives from thy vineyards and gardens a second time, but it would be a terrible thing to do so, for the gleanings of every kind belong to the poor. The Law ordered kindness in this matter, but what doth Christian
1 The Rhakotis of Strabo (xvii. 10).
3 See Champollion, Ly£gypte sous les Pharaons, torn, ii, p. 263 ff. ; Quatremore, Memoircs historiques, torn, i, p. 266 ; and Ameliueau, Geographie, p. 21 ff., and the authorities quoted by hiui.
INTRODUCTION
XXXV
charity demand ? Kindness shewn to the saints is, in reality, worship of Christ, and the man who is tender and merciful is a minister of Christ, and a fellow-worker with God. Feed the soldiers of Christ, and feed with them. We honour our- selves when we honour Him and them, and by giving to the poor the things which are temporal, we secure an invitation to share things eternal. Let us make use of our opportunities of doing good, and not waste our time, and let us watch and wait for the glorious rest of Christ.
IV.
The Discourse of Apa Theophilus the Archbishop, which he preached on repentance and continence, and on the necessity for repentance before the last times come.
The see of the Theophilus to whom this Homily is attri- buted is not mentioned in the title, but he was probably the Archbishop of Alexandria who sat from 385 to 412, when he died.
The Homily opens with an exhortation to fast and to mortify our bodies, by vigils and tears, so that the Angel of Repentance may come to us, and root up the plants which have been planted in our hearts by the Devil. When these plants, that is, pride, anger, wrath, and wickedness, have been removed, love, joy, peace, gentleness of heart, and purity shall take their places. Let us adorn this Angel with fastings, and anoint her with prayers, and crown her with tears, and then she will make our wings to spread out and bear us into heaven. Repentance giveth us many gifts ; she is the food of the hungry, drink of the thirsty, and the consoler of those who keep vigil. When she called to the men of Nineveh, they and the sheep and cattle put on sackcloth, and
xxxvi INTRODUCTION
wept. If we repent to our utmost the saints will be fellow penitents with us. Let us not allow ourselves to be east into Gehenna, and let us remember that no repentance is possible in the Other World. If we arrive in Gehenna none of the saints will intercede for us. None will carry our tears to the throne of mercy, no kinsman can help us, and none of our possessions will effect our release. The blackest darkness shall enshroud us, our hearts shall quake, and we shall be terrified beyond measure at the forms of the angels of wrath who shall be deputed to punish us. The noises which they will utter, their awful faces, the gnashings of their teeth, their rapid motions, their threatening aspect, and the variety and inexpressible horror of their terrifying shapes, and their flashing eyes as they come to devour us, will reduce us to a state of most helpless misery. From them there will be no escape. Repentance on earth is the only thing which can save us from everlasting doom, and we should have with us at the Last Day humility and charity to act as intercessors for us. Monks and ascetics who have apostatized shall suffer awful punishment and disgrace, and they shall become the subjects of the jibes and mockery of sinners. Weep and repent, and the Holy Spirit shall come to you ; tears can only come after true conversion. Remember the Nails, the Cross, His Side, the spear, the reed, the vinegar and gall, and the servant who spat in His Face. We must watch day and night against the Devil, who comcth to us in all manner of cunning disguises and forms. He is always lying in wait for us, and we can only defeat him by putting on the armour of righteous- ness, that is, prayer, fasting, purity, peace, love, humility, charity, brotherly love, and courteous conversation with men. To inherit the abode of the sons of light we must cast from us the works of darkness, and put on the armour of light.
INTRODUCTION xxxvii
V.
The Discourse of Saint Athanasius, Archbishop of Rakote, on the passage in Saint Matthew's Gospel 'The Kingdom of Heaven', &c. (See St. Matthew, xx. 1-16.)
This Homily is in reality a commentary on the parable of the rich man who came out in the morning' to hire labourers for his vineyard. According- to the writer, the Master of the vineyard is God the Father, the House of Israel is the vineyard, and the men of Judah are the new plant. The labourers whom the Master hired at daybreak were Moses, Aaron, and Joshua, the son of Nun; Moses received as wages the rank of prophet, and Aaron the office of high-priest. The labourers hired at the third hour were the Judges, and the labourers hired at the sixth and ninth hours were Samuel, David, and the other Prophets. The labourers hired at the eleventh hour were the Apostles, whom the Master found idle the whole day. Why were they idle ? Because the Devil found that he could not hire them, for they would not do evil ; John the Baptist would not eat and drink, Peter would not be an unbeliever, and Andrew would not marry. They had no wages on earth, for their reward was in heaven. Christ is the Vine in the Master's vineyard. At the close of the day when the steward gave to each a stater, some murmured, because the labourers for one hour were paid the same amount as those who had laboured a whole day. Who were these ? The Pharisees. In the same category was Judas, the Betrayer, who pretended to care for the poor, but in reality begrudged his Master the unguent which was worth three hundred staters. Judas was cruel, merciless, a grumbler, a thief, wholly shameless, and without right perception ; chosen by Christ as a man, he became a devil. Judas over-estimated his own value, therefore
xxxviii INTRODUCTION
he became the portion of the Devil and accepted death for himself, in the place of his Apostleship. Cain, Saul, Pharaoh, Balaam, Korah, Achan, Absalom, Ahitophel, Shimei, Joab, Gehazi, Jeroboam, all were great sinners, but Judas who betrayed God was the greatest sinner of all. Judas went to his doom, and Matthias took his place.
Now, O man, embark in the ship of salvation. Its steering oars are the Old and the New Testaments; its mast, i.e., the Cross and rudder, are the hands stretched out in prayer. Its soul is the Power of God, its steering pole is the Bishop, its Helmsman is Jesus, its sailors are the clergy, its cargo are the Christian peoples, and its haven is the heavenly Jerusalem. Let us ascribe thanks to the Logos Who hath given us the subject of our discourse, and hath enabled us to discuss it rightly, and filled our mouths with suitable words, to the benefit of ourselves and of our hearers.
VI.
A Discourse pronounced by Proclus, Bishop of Cyzicus, in the Church op Anthemius in Constantinople, on the Sunday before Easter, when he was in- stalled in the Archiepiscopal Seat, and Nestorius the Heretic was present.1
Proclus, the author of this Homily, was ordained a ' reader ' when very young, and he became the disciple of John Chrysostom ; Sisinnius, Patriarch of Constantinople, con- secrated him Bishop of Cyzicus, but as the Christians of that city refused to acknowledge him as such he continued to live in Constantinople. On the death of Sisinnius in 427 some of his friends wished him to become the new Patriarch, but ultimately the royal choice fell upon Nestorius, who was consecrated in 428. In 429 Proclus preached his 1 For the Greek text see Migne, Patroloffiae, Ser. Graec, torn, lxv, col. 789.
INTRODUCTION xxxix
famous sermon on the Incarnation, in which he refuted the views of Nestorius to the satisfaction of many. In 431 the doctrine of Nestorius was discussed at the Third Council of Ephesus, and a copy of the sermon of Proclus was prefixed to the official acts of the Council. Soon afterwards, with the approval of the Emperor Theodosius II, Nestorius was deposed. Maximinianus, not Proclus, then became Patriarch, but when the former died in 434 Proclus succeeded him on the archi- episcopal throne. In 438 Proclus brought the remains of his master Chrysostom from Comana, and interred them with great pomp and ceremony in the Church of the Holy Apostles.1 Proclus died about 446*
Nestorius, whose doctrines are refuted by Proclus in this Homily, was originally a monk in the Monastery of St. Eu- prepius near Antioch. Having been elected Patriarch in 428, he began to preach his doctrine that Christ possessed two Natures, the one human and the other divine, and that each was separate and distinct from the other. He declared that a man ought to call Mary the Virgin not ' the mother of God ', ©eoro/co?, but the f mother of Christ *. As a result of this preaching he was deposed, and he returned to the Mona- stery of Euprepius, where he lived as a monk for four years. In 435 the Emperor Theodosius decreed his banishment, first to Petra, and then to one of the Egyptian Oases, and his writings were ordered to be burnt. He is said to have lived in banishment for a period of sixteen years,2 and to have died about 451 or 452.
The title of this Homily states that it was preached in the Church of St. Anthemius in Constantinople ; this church can be no other than the famous cathedral of Constantinople, Aya Sofia, or, Santa Sophia. The first church dedicated to
1 The Church of the Holy Apostles was built by Constantine, and contained the bodies of the Byzantine Emperors, which rested in sarco- phagi of porphyry, granite, &c. It was destroyed in 1464 by Sultan Mu- hammad II, who built on the site the mosque which now bears his name.
a Gibbon, Decline and Fall, chap, xlvii.
xl INTRODUCTION
' Eternal Wisdom ' was built by Constantine, about 325, and was burnt down by Chrysostom's adherents in 404. The church was rebuilt by Theodosius II in 415, and in the fifth year of the reign of Justinian (532) it also was burnt. Once again the church was rebuilt, and Justinian completed the work in 538. The architects of the third church were Anthemius and Isidore the Milesian,1 but it is clear that the former cannot have been the Anthemius referred to in the title of the Homily. And as Proclus preached the Homily in 434, the church must have been the second building raised in honour of Eternal Wisdom by Theodosius II. The regent of Constantinople during the greater part of the minority of Theodosius II was Anthemius the ' wall-builder '% who built the wall which still extends from the Sea of Marmora to the so-called ' palace of Beli- sarius'. He was prefect of the East from 405-417, and during his period of office he turned Constantinople into an impregnable citadel.
The title of the Homily also states that when Proclus preached it the heretic Nestorius was present. Here there is a difficulty, for in 434, the year in which the Homily was preached, Nestorius was at Antioch, where he remained until 435. It is, of course, possible that Nestorius visited Con- stantinople for some reason in 434, but it is unlikely that the degraded Patriarch, then wholly without friends and supporters, would return to the city where his enemies were so many and so powerful. It is possible that some copyist of the Homily thought that Proclus succeeded Nestorius immediately, or some tradition that Nestorius was present when the Homily was preached may have been current among the monks of Egypt.
The argument is as follows : The like of the miracle
which is the subject of our discourse this day hath never
been heard of before ; understanding and mind fail to grasp
its greatness, human speech cannot describe it. The sun
1 Gibbon, Decline and Fall, chap. xl. a Hutton, Constantinople, p. 22.
INTRODUCTION xli
never before looked on such a sight as the Crucifixion. Never before was the redemption of the world sold for thirty pieces of silver. Never before did passion and death exist without sin, never before did the tomb receive the body of One Who could not die, never before did Amente quake, never before did a natural man pass three days and nights in the earth, and rise on the third day, never before was the Resurrection made manifest through the birth-pangs of the Virgin. His flesh was life and His blood redemption. Indeed old things have passed away, and new things have come into being. The new worship is the worship by faith, and the glorification of One Substance in Three Persons. I will not argue with you,
0 heretic, the manner in which God made Himself manifest on earth. Had God appeared without the veil of the flesh mortal eye could not have borne the sight of Him. Moreover, the Devil could not have fought against Him, Death and Amente could have had no power over Him, and the Seraphim could not have looked upon Him. God needed a covering, and not such as Moses had, not such as that which was over the Mercy-seat. In answer to the ' new Jew * (i.e., Nestorius), who saith that God could not appear in the form of a man, and who refuseth to hear the words of the Law and the Prophets, and the Evangelists and Apostles, I appeal to the behaviour of the Four Elements at the time of the Crucifixion in support of my statement that God took upon Himself the flesh of mortal man. All creation was horrified at the indignity offered to God. Heaven declareth that He was God ; the sun saith,
1 Jesus Christ was my Lord'; earth saith, 'He Whom they crucified was the Creator in human flesh ' ; the Sea saith, ' He was not my fellow-servant ' ; the Temple saith, c He Who was crucified was God Who was worshipped in me from the beginning ' ; Amente saith, ' He Who came into my domain was the Almighty/ And the Angels, and Archangels, and all the Hosts of heaven say, f He Who was crucified is the King of Glory/
f
xlii INTRODUCTION
VII.
The Discourse pronounced by Proclus, Bishop of Cyzicus, in the Great Church op Constantinople, on the contemptible Doctrine of Nestorius,1 when the heretic was present.
This Homily is to all intents and purposes a continuation of the preceding, but it defines more distinctly the doctrine of the Incarnation which was held and preached by Proclus. It must have represented the views current in the monasteries of Egypt, and those held by Egyptian Christians generally, for we find that all the essential portions of it were translated into Syriac for the use of such monks as did not read Coptic. The original Greek text, from which both the Coptic and Syriac translations were made, is lost. The Syriac translation is found in Cod. Syr. Vat. 369, foil. 47 #-48 b, and has been published by Chabot,2 who assigns the MS. to the eighth century. Latin translations of the Syriac text will be found in Mai, Spicilegium Romanum, torn, iv, p. 88 ff., and in Migne, Vatrologiae, Ser. Graec, torn, lxv, col. 941 ff., and an English version will be found on pp. 381-386 of this volume. This and other Homilies of Proclus dealing with the Incarnation must have been translated into Arabic, and from Arabic into Ethiopic. On pp. 387-405 is given the Ethiopic text, edited from two MSS.3 in the British Museum, with an English rendering of a Homily preached by Proclus on the Festival of the Nativity.4 The arguments in it are
1 His doctrine has recently been examined and discussed in the light of a recently discovered Apology of Nostorius (The Bazaar of Heraclides) by Mr. Bethune-Baker in Nestorius and his Teaching, Cambridge, 190S.
' See liendiconti della Reale Accademia dei Lincei, Ser. V, torn, v, Rome, 1896, p. 191.
3 Add. 16,200 and Oriental 749. The contents of tho former MS. are described by Dillmann, Catalogue, Codd. MSS. Orientalium, Part III, London, 1847, p. 12, and those of tho latter by Wright, Catalogue of Ethiopic MSS., p. 217.
* See also Pereira, llomilia de Proch, Bispo de Cyzico, acerca da Incarnapzo
INTRODUCTION xliii
identical with those in his other Homilies, though, owing to the Arabic translation through which they passed, they are not always clear. None of the Ethiopic copies of the Homily on the Nativity are older than the seventeenth or eighteenth century, but they must have represented the views of the Abyssinian Church then as in earlier centuries, or they would not have been made.
In the Coptic version of the Homily on the c contemptible dogma * of Nestorius, Proclus begins his sermon by pointing out to his hearers the benefit of trafficking in the market of the Church, and by urging his readers to search the Scriptures ; he enumerates to them the benefits which the Lord has conferred upon man from the beginning, and describes His dealings with the Patriarchs, Judges, and Prophets. Coming to the subject of the Trinity Uncreate, he says that to investigate it by means of the power of reasoning in the human mind is impossible. The intellect cannot discover the means whereby God became man, and how He took upon Himself flesh. The Nature of God is uncreate, but His human Nature is like ours. These Natures form One Person, and proceed from Divinity and manhood, and become 'one of one'' with Him. As the result of this oneness He becomes the Only-begotten Son. This view the heretics think mad, the Jews cannot comprehend it, and the Greeks withdraw from Christians because of it. Son and Father are inseparable : God's Nature cannot be divided. The Son is man and God the Word, He is the wisdom of the Father, and His strength, and the Truth, and His Image, and Light, and Justice, and Holiness, and Salvation, and Resurrection. As God He worked miracles, as man He suffered death. This He did in pity for us. He took flesh from a woman without the aid of man. He is the High Priest Who offered up Himself. Having com- pared the miracles which were wrought in connexion with
de N. S. Jesus Christo (Extrait du Tome 11 des Actes du XIVe Congrcs International des Orientalistes), Paris, 1907.
xliv INTRODUCTION
the Birth and Resurrection of Christ, and those which He wrought whilst He was upon earth, with the miracles recorded in the Old Testament, Proclus calls upon the imaginary Jew with whom he debates the matter to 'vomit his error ', and admit that Christ, born of a virgin-mother, is God. It will be noticed that Proclus does not discuss the term ©coto'ko? in any way.
VIII.
The Discourse of Apa Basil, Bishop of Caesarea, which he pronounced on the end of the world, the Temple of Solomon, and the Departure of the Soul from the Body.
The author of this Homily is, presumably, Basil the Great, who was born at Caesarea in 329, and was consecrated Bishop of that city in 370, and died in 379. The creation of the world took place during absolute silence, and there was neither voice nor disturbance when the universe was formed. None knew beforehand that it was to be created except God and His Son, Jesus Christ. The destruction of the world will not take place in silence, but there will be earthquakes and tribulations, and lightnings and thunders, and the powers of heaven shall be shaken. In that day the wicked shall be separated from the good, and all shall stand before the throne of the Son. The building of Solomon's temple was carried out in silence, for it was dedicated to God, Who loveth quietness. Now, since God made the heavens, and the earth, and the sea, and all that is therein, why shall they all be destroyed ? And why, since no man knoweth except the Father, shall all things be dissolved suddenly, in the twink- ling of an eye ? The cause of this overthrow is man's sin and disobedience in Paradise. These have changed the world, and have also changed God into a Being of wrath. The cause of sin and disobedience is the Devil, who brought about the
INTRODUCTION xlv
Deluge, and made men to build the Tower of Babel, and hardened Pharaoh's heart, and caused the deaths of six hundred thousand Israelites in the desert through fire, and sword, and serpents. Solomon built his temple in absolute silence, both to please God and to enable him to dispense judgement daily in Jerusalem without being disturbed by the sound of even the worker in gold ; and since God gave peace in his time the work was uninterrupted during the twenty years which he spent in building it. After the death of Solomon the people committed sin, and because of this sin the temple of the Hebrews was destroyed by the Chaldeans. About two hundred and twenty thousand men were occupied for twenty years in building Solomon's temple, but in one year the Chaldeans destroyed all the result of their work ; the labour of twenty years was wasted. What was builded in silence wag destroyed amidst noise and confusion j what Solomon built in wisdom Zedekiah destroyed by his lawlessness, and the sound of the axes and hammers of the Chaldeans shook all Jeru- salem. God dwelleth not in a temple made with hands, but with men, and this indeed took place, for Christ put on a human body, and came and dwelt with us. Mary the Virgin is the temple of the True God, and is more honourable than the temple of Solomon.
IX.
The Discourse which Apa Athanasius, Archbishop of Rakote, pronounced concerning the Soul and Body. This Homily was, according to the above title, composed by Athanasius, but the Syriac version of several extracts from it which are found in a Syriac MS. in the British Museum (Add. 17,192) attributes it to Alexander, his predecessor on the archiepiscopal throne of Alexandria (313-326). This is a very remarkable Homily, and is one of the most interesting of the series in this book, and the fact that portions of it
xlvi INTRODUCTION
were translated into Syriac proves that it possessed interest for monks other than Egyptian. After an exhortation to his hearers to purify themselves from envy and unbelief, which war against righteousness, he reminds them that whereas created things in general were made by the word of God's mouth, He made man both by word and act. Not content with saying, 'Let us make man/ He took a piece of earth, and fashioned it in His own image and likeness, and breathed into it the breath of life. Through sin, the body, which originated in Adam, came nigh to death, and it needed to be fashioned a second time by the hand of God before it could receive salvation.
When a man's body dieth, the soul which God put in it leaveth it, and goeth to a region of darkness called 'Amente' ; death divideth soul and body, the latter being dissolved in the earth, and the former being fettered in Amente. The soul is a strong thing, but is powerless in the bonds of Amente, and the body is a weak thing; but both are equally powerless. The soul cannot steer the body, and is carried off by the Devil, who preventeth it from helping its body ; it is bound hand and foot, not only with the fetters of Amente, but with its sins, which act as cords tied about it. The soul is tortured in Amente, and is made the footstool of death, and it weepeth and sigheth saying, * Where is my good body wherein I sang hymns, and prayed, and walked with my friends, and made merry ? When in the body I had a name, but now I am no longer a man, but a soul/
The reference to the name as belonging to or being a part of the mortal body is very interesting, and shews that the author of the Homily held the ordinary Egyptian view about the name forming an integral part of the human economy. In describing the state of bliss in which King Pepi I lived in the Other World, the ancient writer under the sixth dynasty said : 'His tunic is on him, his staff and whip are in the palm of his hand, he is sound with his flesh, he is happy
INTRODUCTION xlvii
with his name,1 he liveth with his ka' (or, double).2 The soul without a name could not be invited to partake of offerings; hence the prayer: 'Let my name be called out, let it be found on the tablet of offerings, let offerings be given unto me in the presence [of Osiris], as unto the fol- lowers of Horus.' 3 To f make to live the name ' of a father was the duty of every pious son, for it ensured him a supply of celestial meat and drink, and the commemorations of the names of the dead by the living on earth brought the souls to whom they belonged under the notice of the divine ministrants who presented to the Great God the souls whose names were known to them. The knowledge of the name of a god, or devil, gave a man power over him, and the utterance of the ' mighty names ' of celestial beings was believed to produce magical results. The preservation of the name was all-important, and on some tombs the names of those for whom they were made are repeated hundreds of times.
According to the Homily, the body when the soul hath left it is like a dumb musical instrument. When the body hath perished no one can tell from its dust what its features were like, and when the bones of the dead are scattered no man can say which of them belonged to such and such a body. Only one man, Adam, was made from the earth, and yet the dead are everywhere in the earth ; and Amente is filled with their souls. Man inherited death through his sins and dis- obedience, and his sins are fellow-workers with Death to bring him to the dust. Since man's expulsion from Paradise no period of his life hath in it joy. His birth is accompanied by risk to himself, his early years are full of tears, his early manhood is vexed with passion, his married life is full of anxiety, his old age is full of misery and the expectation of death. Death spareth none. When God saw man's
1 T ^=a— X <= — "* x^~ nefer hna ren-f.
0 *-- -* /n o n mwh
2 See the text of Pepi I, 1. 169. 3 Papyrus of Ani, sheet I, 1. 20.
xlviii INTRODUCTION
misery, He visited him, and took upon Himself the body of a man from the Virgin. Death boasted, c I will conquer man,' and he separated bodies from souls, and cast the souls into Amente. Christ gathered together souls and bodies, and rejoined each soul to its own body. He went into Amente and set free the souls which were therein, and gave them to their bodies. He was under no obligation to Death, and was not bound to die like man ; therefore He thrust aside the power of Death, and released the souls which were in his bonds. He gave Man for man, and His death for our death. He begot man a second time through the suffering of His own death. Who brought death upon Him ? Man whom He came to save. Think of the insolent daringness of the Jews who hung on a tree Him that had hung out the heavens ! He Who raised the dead did they bury in the earth ! Whilst Christ hung on the Cross Amente was rent asunder, and the souls were set free, and the dead were raised. When He died He abolished Death, and con- quered him. Death saw Life on the Cross, and fell down at His feet. The Angels were stupefied, the Elements were horror-stricken, the mountains quaked, the waves of the sea stood up, and the abyss opened its mouth to swallow up everything. An Angel came forth with a sword to slay the men who had hung Christ on a tree, but His mercy prevented him.
Then the Lord went down into Amente, not in the flesh, but in the spirit; He despoiled Amente and made Himself its Master. His Blood shed on the earth protected all the earth, and all in it ; His Body raised the dead, and benefited the Elements; His Spirit saved the souls in Amente and set them free, and gave them to their bodies which He raised up out of the earth. He rose from the dead at dawn on the First Day of the Week ; had He not died man could not have been saved. Death fell down at Christ's feet, and was conquered ; the Devil, the tyrant and rebel, became a captive.
INTRODUCTION xlix
Earth cried out, Spare me, O Lord, and free me from the curse which is on me, and from the wickedness of the Devil, for Thy Body was buried in me. Thou hast sought for the members of men whom Thou madest. Take Thou, then, man, Thy deposit. Take Thou Thine image which Thou didst commit to me as a pledge. Take Thou Adam. Christ took man into heaven as a gift to His Father, man, His own image. And Christ sitteth above the Cherubim and is the Captain of all His creation.
X.
The Discourse which Apa Eusebius, Bishop op Caesarea of Cappadocia, pronounced concerning the Canaan- itish Woman.
This Homily is of considerable interest as illustrating the method followed by famous divines in expounding the Scriptures to monks in monasteries. According to the title its author was Eusebius of Caesarea, but Prof. G. Mercati has pointed out * that its commencement and contents agree exactly with the Homily of St. John Chrysostom printed in Migne, Patrologiae, Ser. Graec, torn, lii, coll. 449-460. This is another proof that the Coptic scribe was as careless in assigning authorship to the works he was copying as the translator was in making his Coptic paraphrases of the Greek text. The argument of the writer is as follows: The Church will never be without enemies, and though men may plot against her, and the waves of persecution break over her, she shall never be overcome, for she is built on the "Rock Who said that the gates of Amente should not prevail against her. Trial is good for a man, and he should not fear temptation, for tribulation doeth no harm to the man
1 Journal of Theological Studies, vol. viii, p, 14, I owe this reference to Mr. W. E. Crum and to Prof. Mercati.
1 INTRODUCTION
of fortitude. Let us prepare a table. Yesterday Paul, the
tent-maker, provided the table; to-day the table is that of
Matthew. Let no man despair concerning his salvation. If
thou art a tax-gatherer thou canst become an Evangelist; if
a thief thou canst enter Paradise. Confess thy sins ; justify
thyself. When Jesus came to the border of Tyre and Sidon,
a woman came to Him. A woman, the strongest weapon of
the Devil, the mother of sin, the beginning of all wickedness I
The Jews fled from Him, but she fled to Him, and cried for
mercy. She did not ask the Apostles to take her to Him,
but appealed to Him direct. Consider her wisdom. She
did not go to the necromancers, or the exorcists, or the
magicians, or the Devil-worshippers, but to Christ. At first
in answer to her appeal He was dumb, and she bore patiently
His rebuke, and permitted herself to compare herself to the
dogs. Be thou like the Canaanitish woman, and pray in
whatsoever place thou art; God does not require tens of
thousands of strings of words, but pure and simple prayer.
He will hear thee whensoever thou callest, and at once. Cry
1 Have mercy on me ', and He will come immediately. And
whether thou goest into the church of the Persians, or the
Cutheans, or the Hindoos (?), and the Moors, thou shalt hear
Christ saying, 'O thou woman, great is thy faith.' As
God said, Let things be, and they came into being, so
Christ saith, Let things be, and they come into being. By
Him the Devil was driven out of the daughter of the
Canaanitish woman, and by Him we ourselves shall be healed,
for He is in the Father, and the Father is in Him.
PASSAGES OF SCRIPTURE QUOTED OR REFERRED TO
|
Genesis : — |
PAGE |
|
i. 26 . |
259 |
|
iii. 13 . |
184 |
|
iii. 24 . |
241 |
|
iv. 8 . . 23 |
9, 241 |
|
viii. |
242 |
|
x. 10 . |
253 |
|
xii. 1 . |
187 |
|
xvii. 5 . |
242 |
|
xxxi. 4 |
173 |
|
xxxix. 12 |
242 |
|
xlviii. 16 |
150 |
|
xlix. 10 |
281 |
|
Exodus : — |
|
|
iii. |
242 |
|
iii. 10 . |
227 |
|
xiii. 21 |
185 |
|
XV. 2 . |
247 |
|
xx. 17 . |
198 |
|
xxv. 9 . |
249 |
|
xxxiv. 33 |
. 238 |
|
xl. 3 . |
. 238 |
|
Numbers : — ■ |
|
|
xvii. 8 . |
242 |
|
xxi. 9 . |
. 242 |
|
xxii. . |
. 242 |
|
Deuteronomy :— |
|
|
v. 21 . |
. 198 |
|
xxxii. 15 . 17 |
7, 372 |
|
Joshua : — |
|
|
ii. 1 . |
. 243 |
|
x. 13 . |
. 242 . |
1 Samuel: — xvi. 13.
1 Kings : —
v. 13-18 vi. 7 . vi. 38 . viii. 22 ff. ix. xix. xxi. 13 xxi. 27-29
2 Kings : —
ii. ii, 12 xxv. 9 .
Psalm : — ii. 8
iv. 4
vi.5 vi. 6
vii. 12
xii. 1
xvi. I
xvi. 8
xvii. 8
xviii. 9, 10
xviii. 29
xix. 12
xxii. 15
xxii. 25
xxiv. 8
xxviii. 8
PAGE
227, 242
. 256 249,254 256 255 255 242 239 149, 162
242 256
281 149 183 149 169 402 178 180 174 240 153 181 268 148 240 148
Hi
PASSAGES OF SCRIPTURE
|
lLm (continued) : — |
PAGE |
|
xxx. 9 . . , |
150 |
|
xxxiv. 12 |
164 |
|
xxxiv. 13 |
164 |
|
xli. 4 . |
162 |
|
xlii. 2 . .17 |
1, 172 |
|
xlii. 3 . |
212 |
|
xliv. 22 |
212 |
|
xlv. 2 . |
171 |
|
xlviii. 1 |
281 |
|
li. 1 . |
163 |
|
li. 7 • • • |
159 |
|
li. 17 . |
212 |
|
lvii. 7 . |
154 |
|
lxix. 2 |
194 |
|
lxxi. 6 . |
251 |
|
Ixxi. 12 |
402 |
|
Ixxii. 2 |
168 |
|
lxxiii. 8 |
202 |
|
lxxiii. 1 0, 1 1 |
202 |
|
lxxx. 2 |
402 |
|
lxxxi. 2 |
150 |
|
xc. 14 . |
402 |
|
xci. 3 . |
190 |
|
xciv. 18 |
168 |
|
xcv. 5 . |
250 |
|
xcv. 7, 8 |
159 |
|
ciii. 8 . |
169 |
|
cviii. 1 |
. 154 |
|
cix. 6 . |
180 |
|
cxviii. 13 |
168 |
|
cxviii. 26 |
. 403 |
|
cxix. 73 |
251 |
|
cxix. 103 |
190 |
|
cxix. 109 |
190 |
|
cxix. 121 |
. 170 |
|
cxix. 136 |
. 149 |
|
cxix. 164 |
187 |
|
cxix. 176 |
, 403 |
|
cxxiv. 7 |
190 |
|
cxxx. 3 |
. 165 |
|
cxxxix. 7 |
. 219 |
|
cxxxix. 15 . |
. 251 |
|
cxlv. 1 |
. 180 |
|
cxlv. 14 |
. 168 |
|
Job: — |
PAGE |
|
i. 12 . |
. 172 |
|
x. 9 . |
. 250 |
|
x. 10-13 |
. 251 |
|
Proverbs : — iii. 9 . |
. 205 |
|
vi.5 . |
. 152 |
|
vii. 2 . |
. 174 |
|
xiv. 1 . |
. 256 |
|
xv. 8 . |
. 205 |
|
xxi. 13 |
. 205 |
|
xxi. 17 |
. 205 |
|
ECCLESIASTES :— |
|
|
i. 2 |
. 162 |
|
xii. 1 1 . |
. 180 |
|
Song of Solomon: — |
|
|
iv. 7 . |
. 148 |
|
iv. 12 . |
. 195 |
|
vii. 8 , |
. 179 |
|
Isaiah : — |
|
|
i. 16, 17 |
. 204 |
|
iii. 14 . |
. 229 |
|
iv. 2 . |
. 237 |
|
ix. 2 . |
. 273, 403 |
|
xi. 10 . |
. 281 |
|
XXXV. 10 |
. 171 |
|
xliii. 25 |
. 162 |
|
xlvi. 13 |
. 403 |
|
xlviii. 13 |
. 250 |
|
xlix. 15 |
. 171 |
|
1. 1, 3 . |
. 250 |
|
1. 11 . |
. 160 |
|
lviii. 9 . |
. 201 |
|
lxiv. 4 . |
. 171 |
|
lxvi. 1 . |
. 250 |
|
lxvi. 24 |
. 221 |
|
Jeremiah : — |
|
|
i-5 • |
. 251 |
|
i. 11-13 |
. 184 |
|
11.32 . |
, 171 |
QUOTED OR REFERRED TO
liii
|
Jeremiah (contv |
wed) : — |
Ecclesiasticus :- |
PAGE |
|
PAGE |
xxi. 1 . |
. 159 |
|
|
iii. 6, 7 |
. 159 |
||
|
iii. 12 . |
. 208 |
Baruch : — |
|
|
iii. 22 . |
. 159 |
iii. 37 . |
. 244 |
|
viii. 4 . |
159, 169 |
||
|
viii. 22 |
. 158 |
Matthew : — |
|
|
ix. i . |
. 183 |
iii. 2 . |
. 188 |
|
ix. 21 . |
. 179 |
iii. 8 . |
. 158 |
|
xi. ii . |
. 208 |
v. 4 . |
. 149 |
|
xiii. 17 |
. 157 |
v. 7 . |
. 209 |
|
xvii. 14 |
. 162, 402 |
v. 8 . |
. 181 |
|
v. 20 . |
. 209 |
||
|
EZEKIEL : — |
v. 23 . . |
. 207 |
|
|
xiv. 14 |
. 183 |
v. 25 . |
. 169 |
|
xviii. 21, 22 |
. 163 |
vi. 1 . |
. 207 |
|
xviii. 27, 32 |
. 159 |
vi- 3J> 33 |
. 177 |
|
xliii. 7 . |
. 402 |
vii. 13 . |
177, 187 |
|
xliv. 1-3 |
. 405 |
vii. 21 . |
. 156 |
|
viii. 7 . |
. 282 |
||
|
Daniel : — |
ix. 2 . |
. 221 |
|
|
iii. 21 ff. |
. 242 |
ix. 6 . |
. 282 |
|
iv. ^ ff. |
. 162 |
ix. 9 . |
. 277 |
|
vi. 16 ff. |
. 242 |
ix. 14 . |
. 229 |
|
x. 1 |
. 227 |
x. 19 . |
. 234 |
|
X. 2 . |
. 177 |
X. 22 . |
. 178 |
|
xii. 6 . |
. 206 |
x. 37, 38 |
. 218 |
|
x. 42 . |
. 224 |
||
|
Jonah : — |
xi. 28 . |
. 281 |
|
|
ii. 1 |
. 242 |
xii. 1 . |
. 229 |
|
iii. 1 ff. |
. 162 |
xiii. 17 |
. 229 |
|
xiii. 40, 42 |
. 221 |
||
|
Micah : — |
xiv. 29 ff. |
. 221 |
|
|
vi. 8 . |
. 154 |
XV. 2 . |
. 229 |
|
xv. 21-28 |
. 275 |
||
|
Zechariah : — |
XV. 22 . |
. 278 |
|
|
ii. 8 . |
, 174 |
xv. 23 . |
. 280 |
|
xv. 24 . |
. 281 |
||
|
Malachi : — |
xv. 26 . |
. 282 |
|
|
V:'. J3 • |
. 207 |
xv. 27 . |
. 283 |
|
iii. 2 . |
. 184 |
xv. 28 . |
. 284 |
|
iii, 8, 10 |
. 205 |
xvi. 18, |
. 275 |
|
xvi. 24. |
. 223 |
||
|
2 Esdras : — |
xvi. 26. |
. 184 |
|
|
v. 44 . |
. 231 |
xvii. 4 . |
. 161 |
liv
PASSAGES OF SCRIPTURE
Matthew (continued) : —
TAOE
xix. 29 .' .218
xx. 1-16 . . 226
xx. 8 . . . 228
xx. 13 . . . 230
xx. 13, 14 . . 233
xxii. 12, 13 . . 185
xxiii. 35 . .239
xxiv. 21 . . 248
xxiv. 35 . .252
xxiv. 48-51 . . 153
xxv. I . . .179
xxv. II, 12 . . 183
xxv. 12 . . 183
xxv. 21 . .172
xxv. 24-30 . .185 xxv. 34 186, 210, 224
xxv. 35, 36 . .160
xxv. 41, 46 . . 221
xxvi. 15 . .235
xxvi. 23 . .231
xxvi. 39-44. . 219
xxviii. 19 . 282
Mark : —
ii. 5,9. . . 221
vii. 24. . . 278
ix. 41 . . . 160
xiv. 5 . . . 231
Luke : —
v. 20, 23 . .221
vi. 21 . . .149
vi. 36 . . . 188
vi. 38 . . . 209
vii. 36 ff. . .162
vii. 48. . .221
x"- 35> 36> 37 -153
xii. 45, 46 . . 153
xiii. 7 . . . 208
xvi. 19-31 . .186
xix. 8 . . . 208
xix. 9 . . . 208
xxii. 28-30 . 215, 223
Luke (continued) : — page xxiii. 42, 43. . 162 xxiii. 43 . .282
John : — i. 14 .
"i- 35 •
v. 17 .
vi. 44 .
xi. 39, 44 xii. 47 . xiii. 27 xiv.
xvii. 6 . xvii. 12 xviii. 9 xx. 28 .
Acts : — i. 26 . ii. 42 . vii. 47-49 xvii. 28
Romans : — i. 28 . iii. 23 . iii. 25 .
v:.3 •
vii 24 .
viii. 35, 36 xii. 1 . xii. 19 . xiii. 12 xv. 19 .
1 Corinthians i. 23 . iii. 13 . iii. 16, 17 iv. 4 . vi. 19 . vii. 32 . viii. 1 . ix. 27 .
. 244
. 228
. 251
. 228
. 282
. 159 230, 231
. 285
. 228
. 228
. 228
. 399
233 188 257 245
. 204
. 402
. 401
. 190
. 218 181, 212
. 178
. 168
. 225
. 147
. 399 175, 190 . 250 147, 180 . 250 . 179 . 250 . 147
QUOTED OR REFERRED TO
lv
|
1 Cor. (continued) : — |
PAGE |
Colossians : — |
PAGE |
|
ix. 24 . |
178 |
i. 13 . |
. 403 |
|
x. 12 . |
168 |
i. 18 . |
. 403 |
|
xii. 28 . |
229 |
iii. 5 . |
. 212 |
|
xv. 20 . |
403 |
iii. 12 . |
. 156 |
|
xv. 33. |
176 |
Thessalonians :- |
|
|
2 Corinthians: — |
v. 17 . |
. 187 |
|
|
iv. 18 . |
189 |
v. 23 . |
. 150 |
|
v. 17 . v. 21 . |
236 244 |
1 Timothy: — |
|
|
vi. 2 . |
151 |
vi. 5 - |
. 175 |
|
xi. 25-27 . |
147 |
vi. 12 . |
. 177 |
|
xii. 2-4 |
. 147 |
2 Timothy : — |
|
|
Galatians : — ii. 20 . |
. 223 |
ii. 12 . iv. 6 ft. |
. 223 . 147 |
|
v. 17 . V. 22 . vi. 10 . .15 vi. 14 . |
. 169 . 213 1, 188 . 223 |
Hebrews : — ii. 14 . iv. 5 • iv. 15 . |
. 402 . 257 . 244 |
|
Ephesians : — |
x. 31 . xi. 13 . |
178, 218 . 156 |
|
|
iv. 28 . |
. 209 |
xii. 4 . |
. 155 |
|
vi. 10 . |
. 154 |
James : — |
|
|
Philippians : — |
h.1? • |
. 243 |
|
|
ii. 8 . |
. 148 |
iii. 6 . |
. 175 |
|
iii. 2 . |
. 282 |
iv. 7 . |
. 156 |
|
iii. 13 . |
. 154 |
||
|
iii. 20 . |
. 177 |
1 Peter: — |
|
|
iv. 6 . |
. 176 |
v. 8 . |
. 152 |
THE DISCOURSE OF APA JOHN, ARCH- BISHOP OF CONSTANTINOPLE, ON REPENTANCE AND CONTINENCE.
(Brit. Mus. MS. Oriental 5001)
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2 THE DISCOURSE OF APA JOHN
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1 The t is written over <£ erased. ,
ON REPENTANCE AND CONTINENCE 3
IIct ^ gpe H c&.p£ mm ^qitncTeve git Tc&.p% €t&hht€ • ne HTd.qTaju.ei e negXo^ Si ne&uJS • *jq | -xi^ne n OTciuje €t£ihhtc • neT RocuLeitt Tite Foi. 4 « col. 2 g^iut ne^opoc n I? ciov • &>qq>opei 11 oitr\ojul it ujoitTe €t£ihht€ • e ajqujione tt ct.ij.ht uj^a. gpaA' e tuaot • oTTjutOT «xe itc^oc •
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4 THE DISCOURSE OF APA JOHN
UJ?v\h TCTitHeia. t*&>p cen neT ita.-o'Ta^q Hcuml e £paa € genitoar it nok • JvKt^opei it oirgficZo
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UJunte n ottujhw it peq^ R^.pnoc T^pe nec*jioT Hi nxoeic ujtone ^i osior • ^ R^pnoc r^t*». tcrs'oai. • euyse jutit ujo'oju Uaior e^ uje €T€ nxc-
ON REPENTANCE AND CONTINENCE 5 \ion ne n&.n ^ ce eTeiruvuje Te • eiyxe n*a
gOpUJ HdiOJp^K Riwll ^ AJLdt&il €T€ nOTTlO it itUJO |
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6 THE DISCOURSE OF APA JOHN
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ON REPENTANCE AND CONTINENCE 7
n ite'i xxotr'i • eqojitte Kc\ Ttopn 55 n£u>& *.it a3Ll*.^t€ • \Wik Hc^ (ojulh It iteT 15 tJrr^H •
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HLitHT it^i n«soeic 15 ngSga/X ct 55jm^T ^pjv'i g^it ovgooir eqcooTrit 55xioq jvn • \tw o_it otot-
8 THE DISCOURSE OF APA JOHN
mott e nq^ioujT £Htc sat • nqn&.£q gn TeqAAHHTe nqiuo n TeqTO aaH n «oiictoc •
Guj'se n€T osui jjulaoc «xe n*. -xoeic m^wck
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_ (£*9
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ON REPENTANCE AND CONTINENCE 9
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10 THE DISCOURSE OF APA JOHN
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ON KEPENTANCE AND CONTINENCE 11
nOTTOJAA | MAVL gett^mCtO * OTT Xa^IT ne It HA.£pTt Foi. 14 b col. 1
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12 THE DISCOURSE OF APA JOHN
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ON REPENTANCE AND CONTINENCE 13
TA.KO ii TemJry^QH a*.H neitcto | jua> £p*'i gH tk€- fo1.it a col, i. o eniiK • djuiHein TiTnioT e p&rq x£ nneA^coc CRe it II jAivfujA.it&.gTHq i5 nitoTTe g_^. oh J5 nKdvipoc it n 6&.CMIOC • Rtivxooc gwtoit aiii n neT oir&bJi •a^Trei**. «xe Kitdv«xoKjj.eT e &o\ n £HTq* ^to> ^itA.0T&fc.uj it ^otc e caelum ■
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14 THE DISCOURSE OF APA JOHN
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ON REPENTANCE AND CONTINENCE 15
^Snigme n ReT ujtone • sulk. rct o_U neiureRo • mk\ i^p eiyxe ceR&Tiuuopei Hjuor eT&e nenuja»/2te *j.it iteitAJteeire •
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16 THE DISCOURSE OF APA JOHN
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ON REPENTANCE AND CONTINENCE 17
II^pR eep^neve r ReRxJry^QH • gR tten^HUH i 35 n«ok • m>Si €T Hei'pe 35ooov jula.hu 55sjlor • Foi. 22a eoi. 2
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18 THE DISCOURSE OF APA JOHN
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20 THE DISCOURSE OF APA JOHN
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ON REPENTANCE AND CONTINENCE 21
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22 THE DISCOURSE OF APA JOHN
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ON REPENTANCE AND CONTINENCE 23
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24 THE DISCOURSE OF APA JOHN
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ON REPENTANCE AND CONTINENCE 25
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ujHpe it it poijute * ituu. <Se ne npeqp neT it^MOTrq cne it Teq ge * e ^qcofrre it it€T .ue Hutoq it it a>.t*&eon €T€ line !hk\ w^tt e pooT • Tine, jut^^^e cotuiott • Un OT^Xe e £p^'i e-xli ngHT it piojute •
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^.it^T e iUA&.c»^pioc •^.^.-yei**. £iTit ee er q | enHeirjjiei e ita^r e nxoeic • ne-x^q *xe e'iitHir Fol. 336 col. i tu\t t&.oitioh£ e &o\ Jx ngo Jx n\ itOTTe • un c% qoTioty e &T& uj^&. Tenpoeecuu^. H neqa^ge ■ ^.Wdk. iteqpoR£ e ei e &o*\ gI5 ne'i xsiSi itqit^T e n €T que SLtioq • oitTUK. net jme h ne'i OTrpoT it Te'i unite • new OTtJry^H ne Jx q)i\ocoq>oc e
&.CXI Tit£ ecgftA € Tne • | itTOR gfciUJR Olt A*.ep€ Fol. 33 6 col. 2
naa ju.«^Tfc.d».q • iti* na^p&^e it neg&Hire THpoir Jx net &ioc it ee it geno^'i&ec :
!Xpi nuieeire it n&.v ituu. Jx nu>itg| it uj^ eiteo_* TtAivfepo €T xinit e &o\ • jutit Tantt ^opeire • xxn. it*t*t*e\oc • xxn neoov it taaKt ^t tjs.ro • aaH Tariti ioit|T ju.it ne^c eTe ju.it A* | &.tt it Jx r&.£ it FoL34oc«.i.i jht it §htc • ne«s»,q -se * nejuR*£ it £ht nioT c^ Atit T^TrnH AJtit n&.iy^o out •
JUeeTre e &o\ e n^'i j^ioc -se juit \^^tt it o^HTq iic*< iVirnH • g^t pijue • £i Jx r^o^ it o^ht ■ £i ujtoc • g^i £ojie?Vidw* g^i itofie • o^i g^tce0 o_i xiitTO_Wo •
£
26 THE DISCOURSE OF APA JOHN
£i sjlot ' epe -x&.Trei«x &e. eeiope'i it nVi • aiH we |
Fol. 34 a col. 2 TO It ^OTfO € flbSi CTC 55 AAltTpeq^lA*. It€ * Alit
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6 jvqeiiHeTJuei e p feoA e n^'i THpoT • ne*x*».q
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Foi. 34 b col. i noTTTe | eqoTriouj e ntoite e ko\ g55 ne'i utJw itqfecoR
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T&.C<fcTIH JUtlt TJUItTA&JU.IipOC • JUlH TJuitT SvT pOOTTUJ
jmn nnece e neTHpq it js^^eoit itaa e Aiit 7V&.&.T it uj&.«xe mnoj n^p^icT^. 55o.ooir •
6t£j€ nM Rtor o_uhok £toc eRge\m^e e &no-
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Xe R^c €Recuyr55 o_umor *2te 6cor e £ovh € np^uje 55 neTii «xoeic • ujuje e poit e Tpe itpoeic •
Fol. 35 a col. 1 J^TW ItTW | UJ\h\ It OTOetUJ ItlAl ' CUJOSe JUimtCN
c^ Tpe nitoTTe **&.p -xooc 55 n*xi^&o\oc «xe 55np *xu>£ € na. oJiSo^A 'iioft • a>.q<yio eq^eXm^e e T^Toq e necHT • noco ju&.Woit mioii hct ujoon £a». TOOTq qn&.&.c'uiiti^e lOGLn^n ■ CX.R CT^Toit e necHT •
Fol. 35 a col. 2 Tltp X.PIiv ** OTTOTiyH It | poeiC €C4AHH € ho\ €
no_*>.p€Q_ it itetivJnr^H • r^i t**>.p njju>/roi uj^qp ottujh it poeic it £*>.£ it con git o_etio_iH 55 Aiouje • ^irto noTioge ju. eqitROTR • &.\?V.^ uj^qujunte eqo It OTUJH it pOCIC it TCTTUJH THpc ujjvHTq<3'ion€ it
OTJULHHUJC ItT^lT * Fol. 35 b col. 1 IIoTrO€I O^OAAOIU>C «J^qp OTTUJH it poeiC I «S€ R€
^jv^tt TdN.Re nequiS it e^ooXe • o^aic ^tttioc nujwc uj^qp ottujh it pocic eqg^peo^ e neqooo^e it ccoott • it oe 55 IT njs.Tpi*>.p2QHc i«>.RU>fc eq«xio 55jlioc xe
ON REPENTANCE AND CONTINENCE 27
etiei'poKcT gjut nK^TJii*. 55! ne^ooir • julr n*x&.q r TCTrigH* d^vca ngmHjfii &.qc&.gui& (sic) e &o\ r r*.
C\.uj T€ T^OKye r wei ottujh r poeic r Te'i nine • -se r&.c ne-xfc.q €R€ | oireHpioR T&.Re otrecooir r Foi.sobcoi. 2 OTOJT' euj'xe qqi poovuj r T€i gH THpc g* oirecooT 11 \\Xokoii e'ie eRSuj£ r qipoovuj it
OTTHp g* TeitV^T^H R XoiTIRH • TdU €T TA.IHTT R gOT€ €R rK RIAl*
TVi €T ottr^t&.£oc e p«vTc €T f>Hxi3v eqg&> gOT€ e Tpec js.noTV.o^i^e §_*». ite «t axa^T th | poir • Fol. 86 « col 1 €T&e n^'i ju^pn ot>'io£ e bo\ £i «xior 11 t€tiuo r c%e rcr Ro&e g* eft" H" n.n£ r ^g^n •
K&.I i?^p air ee € Tpe RAAeT^Roi gjK iuul&. €t Hula^t • €T^e n&'i pto &.ttt€UJ TeR^mei e &o\ gH
ClOAl£ €CgHn € pOW * *S€ RdwC €RUJU>ne €R £*>. g_OT€
R OTO€IUJ RIAA * €UJ«2S€ n^IRdwC. I THpiOR AA niAA*. Fol. 36 a col. 2
gOT^R cTujaatcuyrli e negjpooir aa nRTrp^' equRjj
€ &0\ R<JI R€T OTTHUJ €RpiRG JUUUOOTT UJ&.TUJTOpTp
wceajcyp q_itr ootc •
EEoco aa^Wor rct otthuj e Tp€ YT^gOOV €
P&.TOT € n&HAA^ CT g* g_OT€ # g_R TAtHHTC R g_€RUJO
r ujo aar g€RT&£ K tAa r ^.i^^eXoc * |
IXr^tt e nAi&.ct&.pioc i&Kwfi «se rt epe qR^ ovoorc Fol. 36&coi. 1 g_&. -xujq jvqRROTR ^qR&.Tr €.ir&\oo&€. g^i-sSZ nR&£ epe -xaic nHg^ UJ&.&. g^p^'i e Tne • *to> r d^ra\oc aar
nROTTTC CTTRdl € £_p&>I ^TCO CTTRHTT € n€CHT g_IU>UJC *
GTTqi A*€R R R€UJ\h\ € g^p*.I R^g^piS nROTTT€ €T€IR€ «i.€ R^R R RC^^piCJUfc. e bo\ g^I TOOTq : | RAwl &£ THpOTT giOlC R€ € Tpe TeeOipei AAJLIOR * Fol. 36 b col. 2 U\\\oit «X€ C€Rd. JUL R^£ R g^HT € g^p^I €*SO)R *
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28 THE DISCOURSE OF APA JOHN
Fol. 37 a col. 1 CTHH^ICIC | &li 2s.piR£ € pOR ecSOR-SK JUULIOR €*XI\ C^ Il€ KT dtltdtdtT * JLlfc.XlCTfc. £OT&>R eitUJ&.RUjdi'XC CTflf
Tenpicic ct R^ujuine • ti\hr r^roit ne -snio ne
Sfcjuoi eReTTa/yxnie nei pjuumalo ct Sjli^v itce Fol. 37 a col. 2 tU puiR|T 75. neq | \ax £r OTTKtxj^T €Jti eqioujH • uenHemiiei e Tui.RTrifc.pee roc €RUj*>.R£fcpe£ €R €Rto\h • n'soeic tt^^opH^ei Txajloc r^.r •
6ruj*w1\ <xooc c*&,p eRUj^HX «a:€ g*>p€£ epo'i n«xoeic ii ee it oirRfcRe it fiaJV • qR^/xooc r^r
Fol. 37 ft col. 1 £UHOq *2£€ g>p€£ € Rfc UJfc.'Xe JUR It*. €RTO?V.H | II
ee it ^crr^rc it fe^X • £ot&.r enuj^ii £fc.pe£ € neqewToXH • qR^qipooYUj gwu>q $_*. TeRv^nr^H •
III* -XOOC eT&HHTR «X€ JI€T Rfc«XU>£ € pOR €qO It
ee II n€T r*>.«xio£ e tr^rc H neqfifcA •
Tewotr <Sc 7J5 n-iieprf fc.RTfc.Ae tootr csJH ngS&e Snp rtor e nfcgOTr Gnp uju>ne it ee it otcth^h
Fol. 37 b col. 2 It gAlOV • JUtfc | pe IieRAfcC UJfc/xe It OVO€IUj RIA*
eT&e TeRpicic €T RfcUjcone • e Tpe r^ £htt itn ujione H oTptouie it ciotTT • £itr eoTe 15 njutfc it
^gfcfl €T JULlAfcT *
Unp Tpe ott^iort p 'xoeic e -sum air ov\vniI •
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*%p enpfc • fc/xit jmoTUjT IXWfc. Jtifcpe nitojucc H ncsoeic Rjoine it ovoeiuj riju. ojt TCRTfcnpo • «€
RfcC €p€ R€R&fc.A RfcC! € bo\ £ITR Rfcl THpOV
Ctario RT€ ReRUjfc/xe tytone HfcTfc. nuouioc H
nttOTTC • K\ nROJL10e€THC R OT06IUJ RIJU JUIlf JUTO Fol. 38 a col. 2 € ho\ It R€R&fc\ • JAfcpeq | UJUHIC €qOTTH£ RlftJULfcR •
Rqujione RfcR it peq«xi ujoocRe • RfcR cruj^rr^tt cott*C eqTpv^^ ^v^^(o cq^noA^ire £R ot«o5 H
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IJta.peqTpTrt|>£ $ti $en&snoiTQOJUL • rtor gu)u)R
ON REPENTANCE AND CONTINENCE 29
gH n. ujjs.'xe 15 irxoeic \ CX. gjs£ 55 ruspeenoc p Foi.38 6coi. 1 juj^pTirpoc • euj-xe \k eT juuu.js.ir «xpo e iuuott • e £€Hc£iJne «€ • Htok gwu>R ktr ott^oott ujuje e poK js.it e «xpo € TenHemumv • cncyx^e e p
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e TenHeirjuiijs. •
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(TtOiyT 55np Tp€ T€RCTTRH«*.HCIC RJs.TJs.RpiR€ 55lJLOR £JS. 6H R TCRpiCIC • Js.pi TULieeVe «X€ £js.nc
ne e TpeT^ioXn e fco\ H R€Rg&Hire THpov juen oTUiUj e Tpe oTptou.e r ovuvr rjvtt e poit g55 ne'i aij£ eit es.c^Hxicoit€i • e'ie eRJsgon r tior | g55 iuaS Fol.89oeoi. 1 €T 55jlijs.t • gR TutHHTe r geRUjo r ujo air g€RT&\ r t&K • icog&tiNHc «xe eni-xH oirn*.pe€itoc ne eqoTjKjvfe' eT&e njv'i js.qRO«xq c«xr TAiecgHT iuic(**c)* TexJry^H gu}u>c eT ovcouj e p uje^eeT riic (sic) ne.
VC' AAJs.p€C 2>p€£. ^ mMlO' *X€ RJs.C | €TrRJ\COTR Fol. 39 a col. 2
nujHtt e &o\ g55 neqR^pnoc •
UJ&.pe ttxirjs.ioc •*.€ «xto r ovnicric ccotor^ e fco*\. • Js.pi TumeeTe it ovoeiuj ria*. r eoAi-oAo^us.
JUL n€^C €T RJS.ROTTC €C« «XI € gOTTR € n€RgHT
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«X€ I n^JvC njKl TT€T «xu)g55 55 nciOAi* THpq • g55 Fol. 39 b col. 1
n Tpe ncu>A*.&. «*.€ «xiog55 • T^Ra^RH t€ e Tpe n
R€ gHT TJs.RO RAAA*Js.q ■
RjvAoic ottr * nvy\oc -xooc «se genptOAie epe ne-yg^HT tjsrhtt • ujjspe we'i uj^^e e eooir tjs.R€ ne'i gHf €T k^rottot • igme Hcjk njs>ir\oc K ee it TjLi.*c^pus. eenXS «xe r*.c enecuyrn ewuj^-xe | 55 Foi. 39 b col. 2
IIJsTrXoc • Rp XP1^ " g€ltTR$[ * e^-SC X1R TR TR^
^.e 5Jumjs.Tr e'ie Ktjs.r cpHT e g^io\ e fco\ e ti,xih,xh •
30 THE DISCOURSE OF APA JOHN
Il^pe neR&fc'X ogume eT^wujT € necnf Ai&.pe nengHT gwcoq ujume gli" nxice it H nmre • np *)£pifc r oTfiiocy n mrv^ic • neR^RTiROc (sic) <r&.p i'oi.40acoi.i fcge e | pa/rq e poR eqRHq>e fcqncxq e fco\ g_H coc* nrun-pa^icoc ct g^-xli" ur^ • eqitvy e poR Tenoir cr&hr e g.P^'i € Tne qR&.ofiujq ^.r • ciotIa c&. n€T •xio Iaaaoc "se ^oTeuj thtttH e Tpe TeTmywne n js.t poovuj •
Hnp Tpe \a>ajr it pooTUj ujume n&.R e nTHpq •
Foi.40«coi.2 nc^ npooTUj iff | Ainfepo n aa iurre A*fcTfc&>q •
eiyxe RenHeirxiei e £rdr e £p*>.i € Tne air ncioAiaT
ne e &o\ gli nR^ «*.fcA*a>^e n Tc**p% £itr
trhctijv n^ Tpe c^cwott T^pe c£ioX e n-xice gR
OTTAlOTtteC •
Kaa c^p negro equj^noireut g^£ ju. eqeujnioT* oT-xe a*. eqeujAioouje gn ott€TT^«v fcWa^ Rjajqfc.| Pol. 40bcol. 1 taktci fcirui c&itftiV. *se a. nm\ ovooai neqn&.ne'x T&Hp e fcoX a,n ne*
^1 iii-'R&ev'X e £p&'i € Tne ita**T €T q n gHTq ivs'i n€T RAte AAAAoq • n<r -spo eAi n^eoc £ita£ nAie €T ova^fe* neuj\H\ air TmcTic naiiOHeei e
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€T gn a*, nmre • roth£ a.R aar ovcgjAAe npeq^ ge Rqipooiriy a>R g^ ujHpe • a*Rp ko\ enpooTUj n TAiRTpeqca.Ruj RjHpe •
Chra^gR nc\ neR*xoeic naa ct oti AAoerf gHTR e goirR € TAinrepo n aa nHTre* oTra^gR nc\ |
Pol. 41a col. 1 n€T <XU> AAAAOC R*R «€ CTCTR RJa.RAAOORje C gOTTR CO**. e p0'{ «jj| OTTCOOTTTR* fcttOR £U> ^RAAAOOUje € £OTTR
C ptUTR gR OTTCOOTTn *
Koiraiiy e thtwiip e ne^c ott^^r Kcn neqTfcS'ce •
C<3"HTT R(3TI TnT^H MTW Cg^eosg^WS ' R MliMOC R€T Pol. 41 a col. 2 RHTT €. g^OTTR R g^HTC * CW | TJA e niAfcCfcpiOC
ON REPENTANCE AND CONTINENCE 31
^miih\ eq-xlo 55juloc <xe miok ^^rihX eite'i p £H&e it ujoaitc it gefr^uiju&.c I5n iotioa*. it oiroeiR it otujuj CX-TOi oT^q jjlr OTTHpn Iin ot^cor e goTR e ta. Taotpo •
Iioq^rrhc eqovH£ $n TepHutoc *xn q -sno R*.q ii ottuiS n eAooXe ose r^c e | Req&.a».q K Foi.4ibcoi. 1 3£epcoc 5T«.tm ELmoq • rtor guiiOR Ai^pe mSi c0€ ujume r^r eircETtoT eircftu>' ^RcumT r«<r it ov- no\iTTTi*>. ec HIT € Tire • a^ccmi^e 55 n^t^toit €T n&.itoTrq rtc ttiictic • en^toajT € &o\ gHTq 55
n€R\0JLl It T^IRJMOCTRH *
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He* it^-y 2vit eRgmum it iteppcooT «se goiRe a*€R H £htott e geRRos' ite evRocjutei r^wc • it rootc «xe ^traaoju. £it55 ne^poitoc a.ttt&.ro »/yp ee it
g€Rg&H!Te It COifee •
Tfc.IT€ e€ €T €p€ R€Rg&HT€ j THpOT R&.OTrU>R£ Fol.42acol. 1
e feoX g55 nju&. ct 55*Jt^T • itee it g€Rg_iR(on • co^ ju^pit ncoT € ho\ gHTq 55 nujine ct Jjuul^t uj*
€R€g/
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ne wca noT-s^'i SJutia/re | r ReRvJrr^H • eT&e naA' Foi. 42 a col. 2
Al^pltT^OR € ^P^.1 55JU.IR 55JU.OR It OTOTCI^
ccorcT ecoTb^bJi it ee ct ch^ • €«*».t^\or &.r e
£P^'i £ITR OTTRUJg/f ^\^2v £ITR OTAlRTg^pUJ gHT AIR OTgTTnOJULORH :
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qR&.tORg| IUA I &. 6o*\ ' €Tfce TUv'i ^WC € &.HCOiTTt Fol.42 6coI. 1 R&.R It OTfilOC R&.T pOOTUJ * &.7TU} R &.T UjTOpTp *
Ihs.plt naiT R»,.\a)c «€ r*.c €R&.t&.o^o it ee €T
32 THE DISCOURSE OF APA JOHN
CH£ • It OTROTTl <?*p &.M It KIlt^TltOC TI€ € Tpe
mi^p^^ it eoxioXo^i^. ettT fc.Hco.ITTc juiit ivxocic • €T&e nVi jm^pu ^c&u> 15 nenAfcc • ItTit ^cfeu* itettfi&.\ • itTit qi e £paA* it iteits'i-s eTTOTfcd^ii • fciru) ]
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oveE&io jmit OTTiutitTpeqiyine •
OyjmtT &r ujTopTp : ovpu>uje git TtarmoToojui • o7r€C*pfcTifc ecs'H^o.n • ovjaiitai.&>i£ic€ • otcttii-
Ful.43acol.l IUvOIJV * OTTUlItTUlJVICOlt * OVJLlHTROIRUi \ ill ROC *
coe ottiiictic ecotrcs • waJi juieit THpotr £ioc e genROTi
it€Tit«XU> A3UULOOT It TCI g_€ * C€l5 XPliw W OTItOS" tt &.C*Um € KevTopeoTr JOLtlOOT •
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Tne • evitNTT e n^^iaiju^ Jx mMo *se q£rr ne it it k\ nix*. •
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Gt&€ nM iict eujuje e pon ne e Tpe ruj\h\ •
Fol. 43 b col. l «se r^c hct | ova1* jucit €Te H ruvpeenoc ite
eTCJuoTit e &oA. oil. nevxfc'i • iteT tyioite ^e gwoT
ctc ne RT&.Tgc e g_P*i e imo&e ite eTe«si it
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Fol. 43 b col. 2 UJOTTIUT it TCRXj/TT^H * \ OTT AIOIIOR RC RA*.fcA.«2£€ fcTTlO
iieRj^jviV • AJ.it T€RTevnpo • hni c*a<p hc hujottujt ctc uj*.pe nnoitHpoc ci e. goTH oj tootott it ec
€T CH£ • 0S€ fc. nJUOTT €1 € g^OTTR g^tt HeTRUJOTTUIT ■
ON REPENTANCE AND CONTINENCE 33
Il^pe n €«to\h it TjmvFcirjunoc ujione gran nen&a/X juR nemi&.arae • juuvpe j genvJ^Xjuoc PoLMacoLi uju>ne £n TenTaaipo jlmm. TuteXeT*. n nenpa^H • neT eujuje arn e pon ne e Tpe notion n nen- ujotujt ju[ nitoTTe €Te nen&.ieHcic ne • nTmuTauu "Ujuiooif e pH n-s^-xe •
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K^t^ naapoc couj n ovoeiuj nut*, gn nenp^^H eT I ov&.&.fe • n ee **&.p IS nHpn eirca* SLutoq Foi. 44 6 coi. 2 euj&.q^gjpon n T*\irne • nqnooione 35 ngHT ev oTotrnoq • t^i tc ee H nHpn IE nn^Tinon eTe nai«j ne n nenpev^H • euj&.irHTe Te^rr^H eTp^uje •
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Gnuj^n-^- eooir U nnoiTTe o^itK neqenTo\H qn^ujuine o_i ot | ndju. juuuon eKUj&.n^ cujuj «xe Foi. 45 « coi. 2
F
34 THE DISCOURSE OF APA JOHN
n&.q giTit nenn&.pe»iiaxic n^id^oTVoc n&nju>ne £i OVMxAX juuuou •
Tm c**p Te ee R"t&. Tenp^q>H p AinTpe eT&e \OT^b<c nTepequjume JH na>.pa>iifcTHc «xe Ai.js.pe n-xia^oXoc Jv£e p*\rq £i oTrnajut juuutoq • ^ eoov Pol. 45&col.l Jx nnoirre n&v mxi eivxio 5moc | ose ^nevxevCTH nev noTTe n&. ppo • ene^ eooir n&.q £itR" ne^femre • £iTn n uj^vxc aat •
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Otto^ht ne n ee j5 n*>. n*JL^c*Js.pioc n&.TrXoc eqc£*A* *2Sie ^coo^m a>.n 11 7V.a.^Tr e^.iVi\^q • Foi.46ocol.i Ctaruj on u ee n *x^Trei«x eq*xu> jjLlioc | -se tMoi CIVX n-soeic e tu neeHn* o^gHT n Tei jume ne nT^qoireo^c^ne e Tpe nxnoq n^n n^i ncurmp eq*xu> jOEuioc «se naJiesroir n neT oir&.ev& £a£ neir^HT -xe trrooir neT n^na/ir e nnoTTe •
T«A' Te ee S npcoxie eTe nqp nofie a».n e
Foi. 46 « col. 2 nnoTTe • n^i neT ^ eoov I* J ntioirre ojtR"
nequj*vxe jun neq^&mre » ne'i pioxie n Te'i juune
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II nn*>.Tr eT nn&.&o_e pjwTn £i uImiua ct OTT^esfe e Tpe n^no'\oi7i^e ^ ne UT^n*.*iTr THpoT o^ii
ON REPENTANCE AND CONTINENCE 35
nuu\ €T oth^t^£o e p^tott ii n ito&e eivr ^ita^-y line utTO e &o\ it it hbSX IT ottom hijh • &.ttu> ceite^oXnoTr e ftcv\ ita^piT iteTe ITcecoovii e pooT j &.tt • gi5 nxxZi €T qujoon IT 2HT^f w^1 niepo IT Foi.46bcoi. 2 nuigr xxn n&IT («e) it &>t iaott • Jx nit^ir eT ott- it^oTtoti it IT «xu>oojuie IT ne it gHT • ITcenopiyoir € &o\ iTceoujov gH TAXHtvre. Jx neee&r-pcm €T Jxxx^t •
Ht€ it€It g&HT€ THpOTT €HT fc.ltfc.ik7r OTTtOltg^ € &o\ HCT CVTOttc[ £ &0*\ AlIT IICT ^Hn« | llfc TeTUJH • fcTTUJ FoI.47oco1.1 Mfc ne^OOTT • lie ItTfcltfcfclT gK OTTJULItT fcT -^-gTHq CT1C"
**IT otrpmofeuj • ne iiTfciifcfcir gIT Jx .uie'Xoc 53 ncuwufc • juIT tte itTfcirxoKOT e do\ gIT IT ^imkijui 35 nengHT •
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IIfc.i eT HfcarioXTT e £o\ IT ne eim gli itKfcKe • «kTio nqoTTton^ e &o\ « IT tucratte 11 IT gHT • nq-^ORixi^e IT neitgftHve | jl*H neitAieeire ju.IT Foi.47bcoi. 1 nenujfc«xe • Jx nnfcir eT HHfc'xi IT geiincxs' IT Tuutcopifc gfc n nofie eiiT ^itjv&.v • €T nuteeire e
pOOTT «se g_€HROTTl lie •
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36 THE DISCOURSE OF APA JOHN
Foi. 48 a coi. i H^pe iieK&fc\ typn eeoope'i it iteT thuj | e ujione • cnH ^ome Aieit evitoTf'xe ajlaioott e fto\ • e nK^ne £T £i ho\ •
SeimooTe «xe aiuucn nfc<?u>it xxn n^ice it Tit&.peenifc. • ^irujTiJui e piooir j5 npo H miiS! ii ujeTVeeT ct £ii 17 nmre ■ eeiopei it £oiite eTJuovp SumooT ii ee it ^etteitTH^ evitoyxe juuuioot e
Pol. 48 a col. S Tti£pcO It CfcTC * | £€ItKOOire €"5\tAOirp GaiOOT €
iteT^fs juiii iteT oTrepHTe eiritoTr-xe julhoott e ho\ e nn^ue ct £i 6oA • £oiite eTn^p^^i'xoTr juuLiooir Jx nqitf it &.T itKOTK • juit n^g^cT it
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T€KItlOCIC XX TTItOTTTe * ^TCtOTAA OSC ^COOTTIt
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ct5*- epe itfci &e. ujoon it Tei £e iyuje € poit e Tpe nujume it ^ty it caiot itc&. Tpe itT^To e necHT a* uiHite it geitAioir ii ciopii it pJSe'iH ivrivxooc o^tocoit Ai.it nenpor^HTHc *se itiu. ne tii^ it ottaioot €«xit Tb, ».ne • fciru) oirnHiTH ii pSeiH e^it itfc h&\ • Fol. 49 o col. 2 TfcpiJLte e*xit itfc itofie ii neg^ooir juit Tev | uih •
ON REPENTANCE AND CONTINENCE 37
«xe r&.c e.n&ui&TJ.&oAX e ntoT e ho\ r tro\&.cic • €T itiviy cone •
Il^pu p ujopn RTRe%o.no\oc<ei r rcr Rofte £* eii Si tuu^ li ^£&jT eT itna>.T eT £*>. oot€ •
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TeRoir &€. necRHtre jwRRes. R«Ji £^ii neRg^Hf*
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38 THE DISCOURSE OF APA JOHN
IlaA' eirrew nenpoq>HTHc uja/xe eT&HHTq «se eic nxoeic rhtt • rijjl neT n^uj^irnoAAine e negoov S neqei € £otr • oTgOTe ne negooir €T SLua^T • ott^oott ne H k\k£ ne £t <tocI£ • oirgooir ne it Foi.50bcoi.2 rAoo | \e ne £i £tojlitII# oTgooir ne r* ujr&k £i ca.Am^ • & W^ Ai.euj^R rr&.«2*ooc xe riju neT it^ujp fco\ e naa THpoir • coiTJS miok ne
TR&TCa>itOR •
Unp Aieeve <?&.p -se eRUj*at£A.pe£ e neKciouuw juuuuvTe eqoTr^fcii eRR&njp ho\ • &.W*. gOT&n ep J Fol. 51 a col. l tgavK 07T&> p oTneeooir r^r nc* p oirneTRjvROvq CCJ€ n^q e neqjuu^*
Sot^r eTUj&.ifxi2vfc&.\e Xjuuor rtor £uhor rc* qjiXoco^i • 20T&.W e-yuj^iic^oTr Iiuok rtor £ioior ni? cjuiot e pootr • §ot&.r eRUj&.RRHCTeire it"? tJx «sice n £ht • r*>.i R^p nc&.£CDR e ho\ &.it
Fol. 51 a col. 2 M It | S'lHOTOOA*. JxMXixT€. lie T RHCTIfc. JUULie • *.W^
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OTTCTH?V.OC It RIOgT* eq&.UjR&.R € fioA €. OTTOR HLU
ose neT R*.cuvrI5 rc&. nnoxioc qnjv^no\&.Tre 5 noToeiR It tte eT goAer* neT R*.p ^t ciotaa Fol. sib col. 2 CCIUJI&, j p*^i«xoir juuuoq e nnw^T •
UIuj £tt ReTr^c*^e\iOR KTeTReixie -xe eiiiy^nei e bo\ ^Jx ne'i rocaaoc • urn Afc.&.T RdoyftoHeei e pon • jjiit ottcor R^tyceT oTcott e 6o\ oit it kc\noc it ^t uraii • jjiit oTujJ&Hp iKMii fcoi loo i € neqiyfrnp •
ON REPENTANCE AND CONTINENCE 39
OTr«*.e ^eiteioTe VT ite-yujHpe ov^e £eit | ujHpe Foi.52«coi. 1 VT tteTreiOTe • jvtio &.£poi euua>/xe eT&e getipuwute cti S VT tci o_e £&ji\ooc ■ oT'xe t**p mo^e juVT «x^hih\ juVT iu}&* cettewujTOT'se ujHpe a».it oTr-xe ujeepe*
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40 THE DISCOURSE OF APA JOHN
Cie 55n ncuiTSS eT&e nei pJuLnxo €T 33h*.v n&'i eitT*qp ov*o_eiHT e govit e \^&.poc «xe eiteqe- nHeTjmei evT?VTi\e 53 .hoot eirpu)K£ 53utoq §55 itaia w it£wKC&.itoc • km^tt «xe Sine &itp&£auu.
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HftwitoTc e Tpe nen\^c ujoove 53 nei .jl*a o^itH tiihctuv • it goiro e Tpe nenHeTTAiei evT\Ti"\e 35
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ON REPENTANCE AND CONTINENCE 41
6o\ -xe jul &.pe R gH«xotiH 55 nei rocxioc ^jS^oju.
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TdJUL€T^ItOl •
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42 THE DISCOURSE OF APA JOHN
55 nmre • itex juuuuvtt jueit *tt^ 55 neircitoq • TTtor •xe £uhok ^ TT iteitpSSeiooTre •
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Fol. 67 b col. l Gt&c n^T neT eujiye ne e^s.^^l».^oT^s.cce ckto
1 MS. juuv.Wv with the xx partially erased.
ON REPENTANCE AND CONTINENCE 43
en&.goir it T&.p^H 53 nito&e 7£ necjuoT n oirgro it &.T ^rtcoc • euj«xe trr*.^ Ao<?oc g^ OTHjN'se tt xpRott • noco juuwWoh gevttitofee eT-xi e goTR e nAAOT • Unp Tpe negTVoa^ it iteg&mre 53 n&ioc &.n*r£ HJuoit •
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i-P^Xei g^cocoR eR'xto Itttoc «xe T^x^nr^H g^it it&. i^i-s it OToeiRj ituu.* ^tio Txn \ eip ntofcuj Tx Fol.ss&col. 2 neRitojuoc • «>.iruj ^'sic «se rtor ct iu^totsoi e T^op^c n it (S'epH^' • jui^pe T£K\\Jun\c ujtone ecxepo • Hnp Tpevge e poR €ro6^ • r^h euj«xe
44 THE DISCOURSE OF APA JOHN
n^iimfe £o\& R*£p*R r TeirujH* aAA*. eiuie -xe jlir goAs' r £oiro e RexJr&XtAOc • Foi.59flcoi. 1 Ile-x^q c^p rs'i nneT | oir&^6 «xe jv ReRUja/xe * g\o<? gR T^ujoTUifce r goTo evefcuo eqglt pu>i • 55
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TeiUvCRHCIC •
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Foi 59 b col. i geRROOire | Ai^pn n^p^RduVei <ye r ReRepnr gR nei ujd>/xe • uj^d*. ottroti r ovoeiaj ne n£ice • T&.RA.nevycic gwioc ottuj&. ene£ Te •
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Kcootr i?&.p ose jutmc& Tpe n\*.oc o&ioop r e*wA*>.cc^ 55 noirujjLic • js.-ya> juic «xe £iou>q q£i J
Fol.60acol. 1 *X55 * RK^^ £IT55 nXlfce R OH • (JIOIUT € R£ICe R
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ON REPENTANCE AND CONTINENCE 45
OTrnicTic ecoiro«s* I Kttfc.ev?£p*s.ite £13 npaoge mjlR Foi.60acoi.2 nTe\H\ 11 uj**. eit€£ •
Ilpoce^e <ye otth n m^y iujji e nei c&ooire ct
.UtH£ It 07T«S^I Itl* £*>?€£ € pOOT • Itl< «2SOROTT e &o\
•xe KJS.C epe Texpiax eT otr^A.fe osieooTr £p*A* H ^htk nitOT Mxn nujHpe juK nenitS eT otn^ «xiit it
TCItOTT 2wTCO j It OTOeiUJ ItUU. UJ&>&. It dtllOIt THpOT Pol. 606col. 1
it dtiiott gajutHii:
■5- •}- -8- -J- -J- *■ fr *
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LIKEWISE THE EXPLANATION OF APA JOHN, ARCHBISHOP OF CONSTANTI- NOPLE, CONCERNING SUSANNA.
80H0IUIC OT62HTHCIC HT6 MUX i'lll-
a^HHHc nM\XHemcRonoc H kiuct^h-
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Fol. 61 a col. 2 Rivl l^p RC npOCt^Op^ CT C^CXq MX | n£HR€ AIR
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CONCERNING SUSANNA 47
irxoeic* H goire e nitotrfi eitTN IT pxuu.&.o Irrq e goirit • «xe eit epe nitovTe p X.PI&1 is,w ** nitovft • *W^ it oirgHT eqoT^a>ii • urn oirnpogawipecic eccotTTtoti £35 n ne | t it&.itov • &.ireie <ye Tenor Foi. 61 6 col. 2 £ioooit TnoTeujc neitgHT e &o\ £35 htMo • ^ttw HtK e'iite e goTit 35 nuj^-se 35 nnoifTe • irntua^q luwit • itTititcxq e necHT e £eitKa^oq>ir'\^itioit • 35 v^r^iRoit • e Tpe it^ hhtIT 35 neT &.poit • Teipe t*a>.p 35 nAieeire -sie aaepHT itHTit It c^q • |
eKtrpTCCe ll TJUItT-XtolOpe It TCO^jpOCTItH It Fol. 62 a col. 1
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€T6e TJU.IlT£d».K *
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k&.t^. nitojmoc •
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SaatXioc iteA* eccTit^wpei it Anjmt it Itec^s.Ic-
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48 THE EXPLANATION OF APA JOHN
g^-pec e poc gljl necgHT ta.ro it tccxJ/tt^h rccXaatc e necHT eTgjy*.oRH it ty\oq gjTit 15 juoo^e it T\n\TH •
Kai c«Ap ne^oTo it it itofce RjATujione it tc- xJrr^H e ko\ £itr it Ai[c]eHcic • enei «^h epe TetJ/ir^H tyoon gl£ ngHT it ee it oTrnApeeitoc e-
Foi. 63 a col. 2 c^pAgjf gll necROiTtoR ■ epe T^-e it ai | ceHcic o rac it gUgA?V. • it aicohcic ^e ite ti£aX eTe nRAir e fioA ne • julr nctoTlJl juit nujcoXS jar n-xi^ne • Aiit n^iS^oui epujAR tH 7V.aatt &€. it AiceHcic n^ARA • it Hcctarc • ujApe tcvJ/t^h &7Z gA.pi- gApoc ccotcs e^ oce*
GcujAitujume *xe e Tpe ii&a\ pine Hc\ rca it
Foi.63 6coi.i oTujHpe ujfuji Airoa Rq&ee I 6ee me it^i ngoeuut it TenHeirjtiiA • ujApe oath^t it eH«xoitH pAgrc it TCTROir • attu^ RjAcnuiiyc e &o"\ it tjlirt gAR • rc&u>r it tIatUj gli nttofce • mtw ujac£kor gli ngAce'ie crta •XATei'*. &u>r it gHTq • iiai Xoinoit eitT Aqtouj e &o\ exfiHHTq ose Aie'i e iteT rjhr it oaAacca
Fol.63 6ool.2 OT^ATHIT Te ItTA.COJU.CT* gOJLAOROC | Olt CpUJAR
ncwTJS ujum epoq it tccaih ct rotIS juit T^n^TH
It It «XU) CT COOq CT JuLlIA'T • itTC ngHT piRC
itctooir • ujatcujr juLmoq e necHT eneiTTARo •
IIaXir on epujAR ivxi^ne TAAq e ttaujh its'i- rottio-ul • juit oTHpn eqouj ujAqceR TevJry^H e
Fol.64ocol. 1 nCCHT | eTgTOJLtTijI JULR OT^C • aWa nUJto\I5 OR
cpRA equjARgr^Aite rca necTo'i ct RAROvq it it co^r juiit it • ujovgHite ujAqujione git OTr^n^TH • Ctario RjAqjmep TevJ/T^H e govit e T\n\TH ct Jjuuukit
RJUULAAq •
CptUAit Te\\nr£H ^e it ^k tyuine git rai ujAcp
K..l.C4acol. 2 6£ it OTTnApeeitOC C AirnApA^I'ik.Oir JUL | JLtOC £ &o\ £1 TOOTOTT R ItecgI££A\ ATU> C ACcA.AATC € nCCHT € nitofce JLlit TJLlilT AT AJLlAg^TC •
CONCERNING SUSANNA 49
K&j **&.p f piyA.il tjuKt &t dJitAgTe goujc e gOTH € TexJry^H uj&xp necju.oT it ovpeq-xioTre j^tw ujc\eixou e govw eitT&juuoit Jx n^HT Rc&.A.q it epHjuoc • a/trio RCR&^q ra. ^ht m TJU.itTg&.R • itepe
T€I JLAd^A. | pi*> &€. n C£IJU.e €TC COTTC^RHA. T€ • e Pol. 64 6 col. 1
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^TW | e T^K€ JUuK It OTIO£ It It UJOTTgHRe JUR F©1.64 6col.2 TJURT£&.R A.VIO €CU)qT e ko\ JU TUuK €T jTm^t A* nCA. It TTlHWt It TCO^jpOCTItH •
TVi ^e A/renHeTrjuei e poc it<yi nenpec&HTepoc crajt itaJi eTOTrjueeve e pooir «xe rtooit eTqoJJuJue Jx ji\a.oc • »/jru> itA.i iteirujo I on qju npuiRcT it Fol.65acoi. i Te-yenHeTrjui^ &.TUjine T&jue iteTrepfnr e npu)RO_ r €T*sepo oju nevgHT:
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AAO^O^ei It It€TTepHT T£ TIgwfe • TOTe &.VCJUR Fol.65ocol. 2
tootot juit RevepHir e occou e fio\ r TnpA.- £ic It nitofie • jvTrto tkoircoria* it tra^ri** • Re-yn^p^THpei eiroiroeiuj ^e eTRA.ge e poc
JUA.7TA.A.C ■
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H
50 THE EXPLANATION OF APA JOHN
nguifc eT cooq it TeirenHevjLf.iN * nepe coTc^ititS **.e git TJLiHHTe Jx nenpecfiHTepoc cunt • *us.i eT
gOOTT 1? gOTO € It JU.OTI €ltT\ «XNKIhA UJlOne git TeTTJUHHTe •
He ju.ii g_I£g_&.\ -xe ^thc oT-i.e pLT p^irS •
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cpite n£T itj^oHeei e poc e&. \wv Kcn • e uihtt€i e nnovTe juNTTNJvq naJi eT a'oiigf e -xuic • e &o\ git Tne •
GiteTriiujs'oju. jueit Jx niiOTTe ne eKUiVtr JuLiiooT ne • ^A*k ^qcTit^topei n&v e Tpe n&.«?um cifii£icta». • se knc eirnN<3'io\n e &o*\ | j i.f,6«coi.2 KfS'i iteTujcxite ee Hn • -xe epe TAiitTg^n It cot- cdttttt*. it^ioAn e &o\ it tjuHt nt Nju.fc.gr e it ite npecioHTepoc nttio it Te'i g? ivre itegwute £e eirjuN ivxi c&u5 e itNitcyyq e bo\ £itH Tjuirf- -xcoiope it coTc^imK'
Hepe oiritos' 8<l Jx juiuje nopuj e 6o\ jult oirito^ J Foi. 66 1 col. l n N*Hoit • nvio itepe oTFgwfe eqgopuj £i<xlt cott- cniiiin it gove e iioch^ • iujch^ juen c*Np ot- gooirT ne eqjuiuje jutt ovcg^jue juntnnc •
Tm *xe OTTc^iAie Te ecjutuje OT&e goourf cttNT •
eu,<3'II<3'oju. gH neirgu>& • nvid Teunmpe Te -se e
necjutuje oT&e njw'i • git oirnfc.pN'i.icoc nju£ eitTN
Fol. 66 b col. 2 ngoq J (yju^oju e Nn^TN iteirgfc KgHTq ■ iteiritot?'
ne net ee*/rpoit ntto) iteqitOTju itevitoty jueit ne
e &o\ «xe g^nnpec&HTepoc tie eT-xio jujuoc «se
eiro it nos' Jx n\^oc iteT juiuje gH nei nkcoh •
NeqitoTJu %t oit ne eT&e TJUitTgNK n otc^i |
Foi.67a<oi. i jue It^tofi • eitT ixc&Jx&oxx e^ ovk ite'i ito^ • Kt
CPK^ epe ttaa <3"e c£tu>tott e juiuje £i ovcon •
C\. xi nnre oTtoit n it cevAmc*^ wuj e&o\ • n n^naju iyu>ne eqcfiiTiOT • \tw n n\^u)noeeTHc Jx Sc tfujiyf e fio*\ g^it Tne • eiteireetopei ne it^i
CONCERNING SUSANNA 51
TumHH | uje it it ^weAoc e fco\ g5£ ivxice • itepe Poi.67oeoi.2 ngoq eitepcei ne git itei JiApa.ttoju.oc IS npecfiH- Tepoc ^Tto eitepe trictic gwioc &xi^oxx gn Tei cgLtie it ^k •
^Xtrui itepe OTnotJ it poovuj ne gj t€Tta«jht€ gj oircoiT ■ ite npec&HTepoc ju.eit «xe eite ovcgLtie | (JOTnoTr • coTc^itUA >*.e goaioc <2se en ec^e e fioA git Foi.67b.coi. 1 TJUttTg^K • &.TIO it ^Aixtiott iteirco&Te iteTrovjrio- itioit It ite'i na.p&.itojuoc • it 2vtrcie'\oc ie o^wott tteirco&Te it iteinAio it coircAitnA e &o\ git Trie • d/tr(x> ite'i n&.pa.itojuoc JLtett ^VddttAgTe juuuoc e^TTjuiiuje wjulmac gli neirujjs.'xe it ujopTT eir«xu> | ijluioc -se &.itoit ite npec&HTepoc H n^oc • Mton Foi.67&coi.2 ^TTiucTeire it&.it JuE nito.JLt.oc urn Te^oTci^ • e ftco\ &.T10 e jtioTrp it gw& itiju. • utit A&ait <3$. IE net joa equATT e poit •
Iliee &e. WAit itTeujcone itItJLtdN.it • Titujoon c*&.p git TotrenHeTJui^ • epuja.it TiX niee &e. ttll | juaii Foi.68o-coi. 1 Titit^p juitTpe it itoTr-s epo • -se ett epe oTujHpe CPKH ujhju ujoon itift.te • *>.tu) eT&e m>!\ fc.p'xoov e &o\ it ovg_Hg_&.\ •
CX.UAT &€. «€ *». OTTHp £10& eqttAUJT KUiTC €
coirc^itttA tci cguuie JitATisAc • oinjutTpeq£i\S • OT£iofe eqcooq • oir&.ni\H €T\wXe uac U it.tt.ov J
OVIta».TAKItU>CHC € Tpe Tl'AAOC THpq ClO&e itCWC • Fol.68acoI. '2
OTTjuocTe e Tpe necgdJi xtecTUic utit iteccvtt^eitHC • OT^Hk irre itecpU pjvVH juii ttecpU itHi*
3&.tta^ gajriXioc oiTKATHforcic IS necHi THpq* ^k ISne \a»A7F git itet juoRuieK ^IS^out e tci co^uue it ga>.K • itepe Tec^eAmc | <?^p uiit necgHT Foi. 68 6 eol. i TA-xpHV cxIS nitoVTe it Tite •
I\c»». UJfc.gO.lt. «*.€ it(5"I COTTCfcltttA ■ \TU) ne«xjs.c -xe
^£HUj c£ c£ itiju • e'iujfcitp n^'i c*&.p -^UAJUOTr • e'iujivtt tSS *»Aq «*.e ^it&.p &o\ Js.it e ite'ms'i'x •
52 THE EXPLANATION OF APA JOHN
ti\hh ccotTT itaa e tj5 eipe 55 naJi eei e £_pdA* e we-
p©i.686coi. 2 tw^i-s 11 goire ep ito&e Une juto e &o*\ J Jx irxoeic :
otoi lUti tt&.ujooc e ^JueeTe e pooT «xe cciaooiic
IZiaos • ^it^T c pooT ctto It oTumuj Jx n^utoxe •
II juus. Jx lAooite e "^-jLieeTe e poov e uieite n«xo'i
It TiS. Vj/T^H € pOOT • Mk\ ^i^YLTOT €1T(OAJlC HjUOl
1 oi. 69a col. 1 w goTe eTT^ULiwtt eqitdkUjf • jSnp Aieeire | &c -se
cpA*. ^it^p goTe ^ht thtttIi Ivraaiiee juLu.u>tiT • Ht*>-
•xiogl* It t^. jL*.itT£&.K • ^ttjv^ unite ^« It n^ eioTe •
T«JS.C10UJ ' i^W It TJ>JU.«T€Tri'eiiHC • ^n&^ \vnH
&.« Jx n&.gda • ^«d^i(o\ e JkoA &.n 11 Tjmppe 35
F»1.69acol.2 n^gtoTp • £ ^ TH^ (?) £ poq II gHTC | ^tt&.CUJTj5 &.K
ncjs. iteTn ujjs/xe n ^t cftul •
Tit^coTnc k&j e aiov git ovjulott 11 •silicone It gove eirjuus. n Hkotk eqcooq • n&.gaa g^THi k&.h gl£ nccojjijv a>.n • &.W*v gjGE noTU)«j IS n^gHT •
r\.Trco ng3 nis. eioTe g^THi It it^tr hijli • IXpi
Foi.69&col.l goTe are gwT thtR" | grrrq Jx nnoTTe €t kntt e
pon • unne gHTov it It js.t«i5e\oc ct ^th« It
TeTujH jutlt negoov • ei-iie epujTlt *xe ItTeTlt ituu. •
covit mtoxioc Texltioiu i£t.toq •
IIho.i«.oc Cis.p u)uj e &o'\ *xe ewe KenHevjLtei e euite
Ji n€T g^ITOTTlOK • AkTU) ItT €p€ CXC MJVI ^CU>UJ € fco\*
Foi. 60 6 col. 2 ecoTiouj e Tpe | g^njuuvpTTrpoc ei Keep mirrpe It Tev- dwT&^i& • ^ttujuj e feo\ g^uioT ii^i «e npec&HTepoc •
jVtio eic it g^35g^js.\ it coTrc^itttS! juit necujeepe u}hxi ^TrnoiT e g^oTrit ^Tii»,ir e lie npecfeHTepoc
€TTOItg| I1AJUU&.C •
|,,>|- "Qacoi. 1 jVirto liT epe ne npecfeHTepoc -xlo it | neTujivse • CP"-^ ^t-xi ujine euid^Te ii^i it g^iig^is.X «€ lin OTctOTiS e uj&.'xe 11 tci xiine e g^otrii e coTc^nitK eiteg^ • CNxujione «xe Jx neqp^cTe nttiio^ Jx uiHHtye
1 Here there is a small erasure, or one letter may be wanting after uj.
CONCERNING SUSANNA 53
cu>ott£ e govit • eTi cjs,p epe Tut&iuje lyoon o&
ne-xpo • jv,ttu> eitepe n^aai ujoon £js. neitXojLi • a.
n\j\ | oc THpq cu>ott£ e goTrit H o_oottt aaii ite Pol.70«col.2
£io.iie jtin it ujHpe kotti • C\. neee^Tpon p oTrito^
etAjsre •
H pcoxie ct 15 necHf eneircooTrit j\it «xe ctt- itJs.TreooTr • hct H Tne ^e ivrooir eiteTreiAie ne e gwfe itijjf
CX. we npec&HTepoc -xe ei cttjlih^ xx ti^p^hoaii^ • A.vio j^yju-OTTTe e coTrcjs.ititK | it ee en epe mh FoI.to&coI. i juiee-re e poc • irr js-TruioTrTe e poc eTrunne jum ottjuott IT ee eTqjuteeire poc RVi nenpiTHc xx ute ivr ^TrjuioTTTe e poc eTru>it£ xxn. otcoott • it ty*. eit€£*
IIe«xjs.Tr <ye it itJs.ojp5i n\js.oc -se «soott iicjs. coTrcj^ititS Tujeepe it 3£c?Vkijs.c • Hto | ott «*.e ^.tt- Foi.70 6coi.2 •xoott • js.Tru> js.cet Ktoc juit iteceioTe aiii iteccyit- neitHc THpoT xxn itecujHpe •
CXxe'i -xe it^i coTrcjs,ititS: gwe ecSuj S (sic) jlE iuaott • exfce TecjuurrgatR ct ouj • js.ttq> itecjs.ujjs.o_OA*. ecgHiy e &o\ js.it ^se ecitJouioTr • C\.Wjs. «se ecitJs.iuo it oTpjs.it eqgoov | it iteceioTe • js.Tru> OTito^ite^ xx Fol.7iocoi. i necKeitoc THpq • cp\«x
He jmtTJsc AjtttTpe t*js.p Suujs.Tr £js. ngw& ettT jvYTo^q e poc <gxx itnjs,pjs.«*.icoc • itepe £Js.£ js.ujjs.£o.*ji £Js. poc • iteceioTe At.it itecuj&eep Aiit iteccTritc*eitHc Aiit itecpHpjsirH • js.Trio itepe necgaa p gHfte Aiit j neqHi THpq eTritegne THpoTr • irroc «*.e guxoc eite- Foi.7iocoi. 2 oior^ it gHT ecouii • ecpiAie ecge-x^uvx • ecujoon git oTritos' it eMio • js.ce'i js.cjs.ge pjs/rc git taihht€
it OTTO It hiai •
^.tw itepe itAiHHUje THpq Jvge pjxTq eTTitJs.Tr e poc • njs. it js.rtc«e\oc Aiit njs. it poixte : js.tt | js.tt- Foi. 7i b col. l TUiOTrit K^i nenpecfiHTepoc citJs.Tr o_Ii neTrc^HJtiS it ujcoce o_eitoTrcoit^ ite* js.tio epe t£oq it peq-^-
54 THE EXPLANATION OF APA JOHN
UJTOTHT • UJiOXe £P^I It gHTOTT • &.TKU) ^.e It
nenr&i'x. e £P«*i e "swc • a^Tto ne-xavT -se eitxioouje
Hc^q git TeiUItH JU.dt1T&.dkIf •
C\. Td^'i e'i e gOTtt ju.it oju^aA cirre • avTrio | Pol. 716 col. 2 ^oxoot e &o\ it it £55o_avA ^cujTd».ui it it po it TeujitH • as.qe'i e govn ujawav poc it^i oTrojpujipe navi e neqimn avqujume it5JLu*.c •
Ht epe itit^ir «xe a^iton e Tn^p^itoxiid*. eitgHfi
£it oTK'X'se §55 nn^pavxtcoc avitnuyf e £p^i e •stoov
Foi. 72 a coi. i ^ttu> iiH juen Iin | it eujasjuas-gTe SJLuoq • e &o^
cp\^ «se q^SSs'OJU it £otre e poit • avrto as.qoTioit it it
po awqnuyr e &o\ • avnavjuavgre «*.e it tm &.tt<xitoTc
•xe hiju ne ne'i ojpujipe eT it itejue •
Htoc «xe 55n cotiouj e -xooq e poit • *s.iru> it^i iteTit p juirfpe 55juooit • € a^im^ir e pooT • CVtt- mcTeve k\t it^t fcTritA.t*iot«H Tnpc £ioc npec&HTe j
Pol. 72 o col. 2 poc £1 p^q^ OJS.TI avTUi as-T^A^IO 5JUUOC C Tpe CAIOTT •
itevxi (3"e it cotrc&ititS e ftoA e Tpe vjuootttc • mtw ite juit 2V.&.&.T eipe 55 neit&Al it tjuc itca* nitoTTe Ai^T^^q • naJi ettTevq cirit^aipei e Tpe itavi ujume • *xe na*.c e fcoTV. £i tootot 51 necitavTr epe Te Tenpa^ic 55 ttotS noTK avvioit^ e &oX
Pol. 72 6 col. 1 eC2*HK | e 6o\ • TRis.KI&> JUCIt JUtt TAAttf a*T AJUikgre
cP^-e juit TJuitpeq^iAK itI5 na.pavitoju.oc • nTioit -xe e govn it coTrcavttita* ui«\.x £paa e njuoir •
KitavTT oce nitoTTe co&uj SjLuoq cju nicTOC it a*uj it £e • awTUJ uj^qKaK^T itcioq e Tpe q-xoKiJua^e 55xioott • it ee 55 n it ott& git oTrjua* it ov(a>t£ • Foi. 72b coi. 2 eqgoTgT it it «xikjs.ioc git I £eitmpa*cjuoc ceiruiofie'
Taa t^p Te ee itTJs.qa<Jvc it a^pa^aou • avq-xi cavp it ic^k e Tpe qTa<\oq e £pa»A' it s'Xi^. • axquoyf 55 neeirciavCTHpioit • ^irto nepe necopv ujoori ao.it ne • awqgwp^ it it tye e-xtoq • js.vto ene Aiit oT\e SJumakT ne* ^q-xi n Tt^opTe e iteq<3Vx,*
CONCERNING SUSANNA 55
&tio &.q | ^ 55 neq Hoei e ic^k enooncq *srut it Foi. 78«coi l T€TitoT &. nitOTTe Tpe qcen TOOTq e poq o_H cp**^
OVCJUW ■
H t^i (5<l n«a ote kjvc nourS noirS jSjuoh eir- uj&.nnip^e juLuoq ■ nqgwn e govn e ruutoir en eqp jwt ^eAm^e e TftoHeei*. H nnoTrre» ^X\\ e Tpe q^uiujT £htc uj^irrecei «A.q • e ng^e | ncyxi Foi.73acoi. 2 &£ n coirc&.itit£ e &o*\ e t^uoc • ^tu> ene A*it ■\js,^t n fcoHeeww 55 necKurre •
Ht epe citajr «*.e «xe A*tt Aa^ir it feoHeei*. git it puwu.e ■ &>cnaiT e p&.Tq mjlyl fcoHeoc ct git Tne • nuiitTpe eT itgOT • n&&.\ n &.t wrotr • a^tco ne«2K&.c •se nttoirre nuj\ ene£ neT eine e iter gHn gj5 ngHT • | neT coovn it £iofe ituu euin^T oTujume* Foi. 73&coi.i
i\TOK JJUwTTd^K n€T COOTH -Se itT^ naa p juiiTpe
it nov-x e poi • *kVu> eic gnHTe nhok ^itajuov ejmn e'ip Xa^ir it neT epe itaa p Aiirfpe it «ott«s e po'i eTfeHHTOT •
j\.tu> &.qcuyr55 e poc it^t ne nT&.q«xooc «se eTi ettuj&.'xe ^it&/xooc ose eic gHHTe ^ 55 net U.&. • evxi «xe Hjuoc e J 60 A e t^koc* eic gFurre ^ nttoVTe Foi. 73 6coi.2 Tovitec ne ntt£ eT oir^dJi gii oviyHpe ujhjji e neqp*»>it ne «*.&.ttiH\ '• ^ttio ^qiouj e 60A git oTnog1 it cjlah «xe ^ OVIK&& [\iton e necttoq it tjCi* • *.qi\OTq «xe UJ&.&. poq it^i nA^oc • js.tt(o ne-xNir •se oir ne muj^«se ct ivxu> 55t*ocq • itTOK • irroq «*.e &.q&.£e p*>. J Tq git TevuLttHTe • Foi. 74«ooi. 1
IX/rto ne-s^q «e aah RreTit ^ew^eHT it Te'i ge cpiA^ nrii 53 n\n\ ivre thttii e n«A^ n ^^n • Ht&. naA' i**k.p p AinTpe n noTos e poc • ewqnToq n&\ nX^oc THpq o^n oTrg'enH •
IXtuj ne«se <xivttiH\ njs.T -se nop-soTT e fco\ n MeTrepmr nTis/x hotpot • ^ttu> ne<s^q 5S | noirK noirdl Foi. 74 a col. 2 mjlaxoot -se ne HT^qcocii g^n neq^oov eeooT
56 THE EXPLANATION OF APA JOHN
Tenoir ^Tei e som it^i nenno&e e nene'ipe Jjumoov •xm it ttjopn • a/xic epoi *xe itTA.RttA.ir e pooT §a ovauj Jx AAiwe it itjHtt eTujA/xe juit iteTepmr • ivroq *xe ne«xAq -xe g& ovc^iitoc • ne-xe -xAitiHX itAq
Fol. 74 b col. 1 «xe git OTCOOTTtt ARXI | (^oA. e TCR \n€ • qA£€
t*Ap e pATq TeitoT y\.&\ nAt«ne?V.oc 35 nnonrre epe oTCHqe it TOOTq eqitAnAgR e TenxiKHTe • Aq- TpeTRA n&.i s'e itcA otca»
^quioTTTe (?e e n ue ot^ ne«xAq itAq *xe necnepju-A it ^AttAAit atio nAiov-xA Ait • ncA AqAnATA Hjhok • attio TenHeirju.iA Acnioujc 55
Fol. 74 b col 2 It€K£HT * A«XIC epoi 0S€ itTARttAT | € pOOT £A OTAUj
5* xiine it untit eirigA«xe .suit iteTrepmr • irroq *xe ne-xAq -xe £A oirnpiitoc • \tw ne-xe «xAitiH?V itAq •xe ivroR £ioum on ar«xi ^oX e TeRAne •
Gic nAt*ceAoc i*Ap Jx nitoirre Age pATq epe TeqcHqe it TOOTq e Tpe qoTACTR £i TeRJUHHTe : j
Fol. 75a col. 1 ^\iru> A tt^AOC THpq "XIUJRAR e ho\ git OVttO<y
cp**.e — CJUtH e-y^to jDuuoc «xe qcju.A_iiAAT it^i n-xoeic nnovTe nA*i ct tott-xo it otto it ituu. ct ^eXni^e epoq • attio Aqov-xAi 55 negooir ct jSaiatt ittyi OTrcnoq it at ito&e •
CX/rio Aq-xcon e £to\ exit coircAttitA • \\&\ ne
Fol. 75a col. 2 ItTA «XATei«X -XOOq ' Ote A TA | tSJnr^H TO<?C €. pOR * ATUi TeROTttAJL*. TC ItT ACUJOttT epOC •
Hei nApAito.i*oc <xe 33 npec&HTepoc eitT ATrujiite «c^ TevJry^H it coTCAititA • ceitAiuoR e goTit e necHT e nRA£ * cenATAAV e tootc it TCHqe • e eitAUjume Hto it it fiAUjop eTe it «xAiuuon ite • Foi. 756 col. 1 np J po «xe ka ev^pAne e«xj5 nnoTTC eTe tai Te coT[cAn]nA • avio cenA«xi t^io it^i otto it ittui ct topR liJuioq • eTe oto« riai ite €T nicTeve epoq • «xe 2»wCtwjui it^i TTJwnpo iteT uj^*xe $Ii n^iits'oitc • eTe nei nd.p2vitoju.oc S npecimTepoc ne*
CONCERNING SUSANNA 57
ToTe a ngHfie it it eioTe it coircAititA ivroq itA.Tr cypAtue • \tu) | a. necgAi tc\h\ • Aq^ eooir Foi. 756 col. 2 aa nitoTTe • ato* a iteccvitt*eitHc THpov pAUje • a itecplApAVH OTrpoT ^ necm THpq eirq>pAiie •
CVtio gAiiA^ gATtAujc AirpAUje ujtone matt line juto e 60A aa nitoTrre • AAtt it At^eXoc aaK n pa>Aie • AKit^ir e Tuuvrxiocape it Te^rv^H it cot-
C Alt HA • I ARttAT e TAAHTgAR AA net CReTTOC 11 #U>& • Fol. 76a col. 1
Tet^nr^H it ctaahh ujacaaotth e bo\ ecspAeiT git cpa*^
OTTAAItT AT AAOV * UJACAAOTTK e &o\ git OVKApitOC
eqpooTT caa eqg^uicyfi •
UjACAAOTIt € Sl6\ git TAAHT AT £€ tt TApCTH
ec^oTV/x it T&OHeeiA aa nitoTTe* a | Tei c^iaac ^e Foi.76acoi.2 ■xt eooT gATit it ptojue • acai giTit it At*<?e\oc • jNxtuume *Ae eccre^JAnoT ^ataa nitoTTe* Tit
THTTIl e TAl U> It€£IU>AAe ■ KU)£ € TieCAAOT It TAl ■ «X€ KAC eTCTItAAAUJA (sic) £(OT THTTTIl AAAAATe AA IITAIO
it tai £itaa nitoTTe £aa ne^c ic nenosoeic • neoair itA<q ujA ene£ | tgA e wei ene£ gAAAHit • Fol. 76b col. 1
— -M- — .j-.j. — .j-.j. AnA IlOgAMIlHC Ap^HeniCRonoT •
THE DISCOURSE OF ATHANASIUS, ARCH- BISHOP OF RAKOTE, ON MERCY AND JUDGEMENT.
:xo:\r;\cioc n^pjcHemcKonoc H p:\- kotg e^uj&xe gtrg mol uh ns^ff-
— .«. — .j. — .> — .-. — .j.
IIkocjuloc €t p mofeuj 35 nitomre itecitmr • ce&.- jut^gTe juLuoq g!5 irxtits'oitc eT *xi e govit e iteT ^itotwot • xxn TAAttTdkiuviteponoc ct -xi e govit Foi. 766 col. 2 en jvt &oxx • H I ee eT q*xio julaaoc ii^i n\no- ctoTVoc eT ovd^aJk • *se r^t«w ee eT€ SSnoir ^oki- Aia^e xx nitovTe e K*.^q it^v git ovcooTmt • jk nitovTe Ta^ir e £paA* eirgHf It «xoovt eveipe n iteT en eujuje •
Git-shh e &o\ it «xm<3'oiic mxx* £i k^ki^* £i Foi. 77a col. i noiwpus. £1 JUsA'tO It | £OTTO • eTJiie^ it \S £i £idt& • *" 2.1 "VTum 5.1 **poq R 2.ht eqgooir it pequ^cnc n
peqK&ra^&.'Xei • Jx aijvct itoirre It peqiyioc •
H -2S&.CI §ht it fosiiepiojute It pequurre Hc*». nne- eootr • eit cectOTJS d>.it Itc*. iteireioTe • it ^ht it
Foi. 77a col. 2 */T IMwgTe It OT^eiHT It iwT ItSgTe ' It | OTTd^e'lHT It
fcr kS" iteT epe intomre kto jDumooir e goirit eTutitTpequjIitge itoirre • ujfc.qTc^ooTr oit e Tpe vc&.£iooir e &oA itii neeoov • Ctario e Tpe vqi npootruj Jx JinEi e govit e neT^tT ^itottioott • K&.TA. ee eitT^ hcm\c ^cfcio it^it eq«xu> liuoc Foi. 77 6 col. l g!5 nenpoconoit xx nitoTnre -xe | ^AiotH £u iteT it iionnpi«\ «xi cfeoS e p neT it^itotrq • nitouioc c**.p ovivr&q £eitoTregc&.£ite xxxx&tt eit&ujcooT • e txx
;• ON MERCY AND JUDGEMENT 59
ii\aaTTei j5 nex grroTUiH • oiritT&q -xe on Ijuli^t it genenToA.H eT^e TAinTJA^iptoiAe • \tw e n K n nenepmr •
Gujione c^p epuja>.n cypio | ju.e rZo itcu>q n ott*[ Foi. 77 6coi.2 o_n n^'i • qpiouje \n n&i n Re ovK e T*.£e npiouie e paa-q* oir^e <?&.p qujHn ^it une jlito e £to\ I£ nitoTTe itfS'i neT p neT n^noirq n neT UJ&.&.T e &o\ £_n o_eno_HV H sri-xin^onc •
Gujione 'i.e qna^ \fc»jr ^n e £o\ ojt neT ujoon n&q • | €T&e «€T p •xins'onc ju.en t^p fcTio eireni- FoL78ocoi 1 9£ipe e T»Ae ^lopon e £P^i 55 nnovTe •
^cho^ t*a>.p «se cyqoTe St n-xoeic Te Teevcifc n it ^ce&Hc • eT&e neTO gwioq itujttA. uj^q-xooc ct- &HHTq se neT ujT2>jt*. it neqiAfc.fc.'xe e tu ctoTU eir^HKC irroq ^ujcoq qn^eniR^Aei H nnoVTe itq| tu cwtjS e poq # eT&e n*A* 35 n^pgoiuufc. crit- Foi.78ocoi. 2 feovXeTre ttfc.it <se jujv t^i e nnoVTe e bo\ git neRQjce HjLie • a^io nt< ^it^q it n j^n^p^H e feoX
OJt It RfcpnOC It TeR^IRfclOCTltH •
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