B.H.Cowper, Syriac Miscellanies (1861)

B.H.Cowper, Syriac Miscellanies (1861).
Extracts relating to the First and Second General Councils, and various other quotations, theological, historical and classical.

SYRIAC MISCELLANIES;

EXTRACTS

THEOLOGICAL, HISTORICAL, & CLASSICAL.

TRANSLATED INTO ENGLISH FROM MSS. IN THE BRITISH MUSEUM
AND IMPERIAL LIBRARY OF PARIS.

B. H. COWPER.

WILLIAMS AND NORGATE,
14, HENRIETTA STREET, COVENT GARDEN, LONDON;
AND
20, SOUTH FREDERICK STREET, EDINBURGH.
---------
MDCCCLXI.

PREFACE.

THE following pages owe their appearance to no public desire to investigate the Syriac Literature deposited in the British Museum. England has produced some of the most successful explorers and discoverers of Syriac Manuscripts, and has at this moment a most precious collection of such MSS., which is unequalled by any other in Europe. But, unhappily, there is little curiosity among the general or even the literary public to know anything about the matter. When Robert Huntington made his collections in the 17th century, he was held in honour and rewarded with a Bishopric. When Claudius Rich procured his invaluable collection it was purchased by the nation ; and such modern names as Buchanan and Lee, are none the less remembered for their zeal in this department. Dr. Cureton we all pronounce illustrious in connection with this literature; he has been forward in promoting measures for procuring MSS., painstaking in their arrangement, diligent in their examination, and both accurate and learned as an editor. Dr. Etheridge also has |iv rendered good service to the cause as a compiler and translator. A few others have done something worth honourable mention, among whom is Mr. Payne Smith, the editor and translator of Cyril on Luke, and the translator of the third part of John of Ephesus' Church History. But beyond this, little has been done among us, and the deficiencies in this department are many and grievous. The MSS. in the British Museum have not been efficiently catalogued, and their full contents can only be known by wearisome personal inspection. We have no complete lexicon of the language; and only two or three Syriac English Grammars. There is very little general knowledge of even the old Peshito version, the most ancient, as to the New Testament, and still less acquaintance with other works. The immense collection in the British Museum has been stigmatized as a mass of Monophysitism, and thus depreciated by opprobrious epithets. And yet there is in some minds, happily an increasing number, a desire to know more of these things. This laudable curiosity ought to be gratified, and doubtless it will be eventually found that the MSS. in question are an important supplement to our knowledge on many subjects. The information and extracts they contain as to the Fathers, Creeds, Councils, and Church History, are considerable. In addition to versions of much that we already possess, there are many fragments and entire treatises hitherto unknown. This is true both of known and otherwise unknown authors. |v

The following miscellaneous matters owe their appearance to the request of the SYRO-EGYPTIAN SOCIETY, whose members feel a praiseworthy interest in this matter. They requested me to publish a few things in English in order to show what might be obtained from the Syriac MSS. with which I am acquainted. I cheerfully comply with this wish, and have thrown together, with a few supplementary observations, some of the extracts which I have made. These have been designedly few and brief. It would have been easier to select some one treatise, but perhaps not so well for the purpose intended. Hence there will here be found a diversity of quotations on a variety of subjects. Some of them I had already published, but I have thoroughly revised the translation of them and omitted many of the notes. Some of them are of little value, and yet all have peculiar features. Those on the first Nicene Council are the fullest, and to illustrate them I have added a remarkable Greek list of the Bishops who attended that Council, and a fragment of one in Coptic. I have also given a version of the Nicene Canons for comparison with the copies in Greek and Latin, and as this version, like the list of members, is from the oldest MS. of them yet known, it cannot fail to be interesting. From the same document I have copied a list of those who attended at the Council of Constantinople in A.D. 381, and a few other matters. These lists are important in reference to the names of Bishops and of places, |vi as well as for the student of ancient geography. The fragments from Greek authors are obscure, and include some names with which I am otherwise unacquainted. Their chief interest arises from the fact that they clearly form part of some document of the nature of an apology, and are, therefore, in all probability, very ancient. It is well known that the apologists of the second and third centuries defended Christianity by copious citations from Pagan writers, and this is constructed on the same plan, as the conclusion shows. The extracts from Diocles may not be free from interpolation, but they claim to represent the first historian of Rome, a historian from whom, Plutarch tells us, Fabius Pictor drew largely. As to the extracts from Christian authors, they are merely specimens of thousands contained in the MSS., and yet present some points of interest. The matters drawn from the old Syriac Chronicle may furnish the student of history with a few facts, and among them the list of the first successors of Mahomet is peculiarly interesting. This MS. belongs to the 8th century, and is evidently a compilation from the Chronicle ascribed to Hippolytus, that of Eusebius, and others. The notice of two martyrologies is simply intended to show that at a very early period the legends of superstition were not confined to the Western world.

If any readers are disappointed with the selection I have made I shall regret it. But it must be borne in mind that my object has been somewhat peculiar, and |vii that this work is meant to meet the wishes of those who may take the trouble to investigate it. Yet even on such a text a large biographical, geographical, and chronological commentary might be written.

The version is for the most part very literal, and I have aimed rather to give the sense of the originals than to produce what is called a readable book. There are places where I may have missed the meaning, either because of the obscurity of the construction or the defects of our lexicons, which do not contain all the words.

I must express my thanks to the Council of the SYRO-EGYPTIAN SOCIETY for their kindness in promoting a publication for which they are well aware there can be no remunerative demand, and of which only a small number of copies have been printed. I have cheerfully done my part, and hope they will find in it at least a few things which will gratify them.

CONTENTS.

PREFACE
COUNCIL OF NICEA : Extracts from the Codex Syriacus, No 38, in the Imperial Library at Paris	1
Extracts from the Syriac MSS No 14,528, etc, in the British Museum	5
Nicene Catalogue of Fathers and Cities, by Theodorus Lector	25
Fragments of a Coptic List of the same	31
COUNCIL OF CONSTANTINOPLE: Extract from the MS No 14,528	34
THE COUNCILS OF ANTIOCH, ANCYRA, etc	40
FRAGMENTS OF GREEK AUTHORS	43
DIOCLES ON THE ORIGIN OF ROME, etc	48
FRAGMENTS OF CHRISTIAN AUTHORS	53
MISCELLANEOUS CHRONOLOGICAL ITEMS from the Syriac MS No 14,643	75
Notice of early Councils from the same	88
Ancient List of Mahomet and his Successors from the same	92
NOTICE OF TWO MARTYROLOGIES from No, 14,644	93
OBSERVATIONS	99

SYRIAN MISCELLANIES.

THE COUNCIL OF NICEA.

EXTRACTS FROM THE CODEX SYRIACUS 38 IN THE IMPERIAL
LIBRARY AT PARIS. P. 249, ETC, WRITTEN ABOUT A.D. 795.

Again:¹ Of the great and holy and oecumenical Synod of 318 holy Fathers, which was held at Nicea, the metropolis of Bithynia, in the year 636 of the reckoning of the Greeks, from Seleucus Nicator, king of Syria, which is the reckoning of the Edessenes; in the consulship of the illustrious Paulinus and Julianus: in the month Haziran, on the 19th thereof, the 13th before the calends of July, in the 20th year of the lover of Christ, the great Constantine, the faithful king, who, when these fathers had first assembled at Ancyra of Galatia, called them thence to Nicea, by his epistle to them, which is this:

"That there is nothing more honourable in my sight than the fear of God, I believe is manifest to every man. Now, because the Synod of Bishops at Ancyra, of Galatia, consented at first that it should be, it now seems on many accounts that it would be well for a Synod to assemble² at Nicea, a city of Bithynia, both because the Bishops of Italy and the rest of the countries of Europe are coming, and also because of the excellent temperature of the air, and also because I shall be |2 present as a spectator and participator of what is done. Wherefore I signify to you, my beloved brethren, that I earnestly wish all of yon to assemble at this city which is named, that is at Nicea. Let every one of you therefore, considering that which is best,³ as I before said, be diligent without any delay speedily to come, that he may be present in his own person as a spectator of what is done. God keep you, my beloved brethren."

When, therefore, at once, on this command, these Fathers speedily assembled at Nicea, on the day before named, they determined and drew up, all of them in common, with the Holy Spirit that was in them, a definition and confession of faith, that which is put beneath.

"We believe in one God, the Father Almighty, maker of all things which are visible, and of those which are invisible: And in one Lord Jesus Christ, the Son of God, who was the only One begotten of the Father. Now he is of the substance of the Father, God of God, Light of Light, very God of very God; and he was begotten, not made; equal in substance to the Father; by whose hands everything was, both those which are in heaven and those which are in earth; who for us men, and for our salvation, came down, and became incarnate, and became man, and suffered, and arose the third day, and ascended to heaven, and cometh to judge the living and the dead:

"As to those who say there was a time when he was not, and that before he was begotten he was not, and that he was of things which were not, or say that he was of another substance or of another essence, or who think the Son of God changeable or mutable, these the holy Catholic and Apostolic Church anathematizes." |3

This is the faith which the Fathers drew up----first, indeed, against Arius, who blasphemed, and said that the Son of God was a creature; but afterwards also against all heresies, that is of Sabellius and Photinus; and against the heresies of Paul of Samosata, and of Manes, and of Valentinus, and of Marcion; and against every heresy whatever which sprang up against the Catholic Church; these the 318 Fathers condemned when they were assembled together at Nicea.

"Now we anathematize also those who say, like Paul of Samosata, that before Mary the Son of God was not, but took his beginning from his generation in the flesh; and that he who was of Mary was one, but the Word of God another, and deny the Son that he was the Word of God, who was eternally with the Father; by whose hands all things were, and without him nothing was; who for us became man, when he became incarnate of Mary the Virgin.

"And we, moreover, anathematize those also who say that there are three Gods, and deny that the Word, that is, the Son of God, is God."

Because of these things, those heresies which were before named were anathematized, and also the wicked madness of the Arians. Concerning the Faith therefore, thus did it seem good to all the 318 holy Bishops who were assembled together at the Sacerdotal Synod, those that is, whose names, and cities, and provinces, many of them, are these, which are written below.^⁴ But of a few of them the names were not written. For those were zealous who wrote; and also those servants of God, the bishops, zealous for the faith, of the Orientals especially, made it a care to receive the names; and they especially were required to sign, because in the west there was not as with them disputation concerning heresies, or concerning the division and disagreement about the Passover. For they did not say as Sabellius, "one person, with |4 three names, the Father, and the Son, and the Holy Ghost," but as it is in the definition of the Holy Synod at Nicea, which is above set down, "that the Father is one truly, and the only Son is one truly, and that the Holy Ghost is one truly," And it was also just and correct with them concerning the Passover. Therefore all of them were not found at the subscribing. Now those Bishops subscribed the orthodox faith thus, "Such a one, Bishop of such a city, and of such a province; so I believe as before written." Concerning the faith, then, all the holy Synod thus decided and wrote; and thus all of them subscribed and affirmed the definition which is before put down.

Now, concerning rules and canons ecclesiastical, these things seemed good, and pleased all who were assembled in the Sacerdotal Synod, before, and with, and in the presence of the lover of God, the great and faithful King Constantine, who not only brought to one mind the Bishops before written, and many others whose names are not written hitherto, since he sought and designed peace for the people of the Christians, but also since he was present at their holy assembly, and at the same time spake and heard, and declared those things which were befitting and best for the holy and universal Church of Christ. Since, therefore, when the matter was investigated, in order that all under heaven might celebrate the holy feast of the Passover, unanimously and at once, without contention, there were found three parts of the world which, with unanimity, and without variance, observed it, together with the Romans and Alexandrians; but one part only, that of the east, was found which was in uncertainty, and continued in strife aud confusion always; thus it seemed well pleasing to them, "that all questioning and strife being removed from the midst, thus also shall our brethren in the east observe the feast of the Passover as do the Romans and Alexandrians, and all others besides, in order |5 that on one day, with consent and agreement of voice, all Christians may offer praises and prayers." Therefore concerning this also all those subscribed who in the east had been divided with one another, and they ended and abolished strife. Now when this also was set right and came to a conclusion, while all the great and holy Synod was assembled, it determined and drew up those things which are written below.⁵

Here end the twenty ecclesiastical canons which were determined by the great and holy Synod of Nicea of 318 Bishops.

Again: twenty-four canons which were drawn up at Ancyra, a city of Galatia, by the Synod which assembled there. These canons were prior to those which were constituted at Nicea, but those of Nicea are written first, because of the authority of the great and holy Synod which was at Nicea. Now the names of the Bishops who were assembled at the Synod at Ancyra are these.

EXTRACTS FROM THE SYRIAC MS. NO. 14528 IN THE BRITISH MUSEUM. WRITTEN A.D. 501.

That there is nothing more honourable in my sight than the fear of God, is, I believe, manifest to every man. Now because the Synod of Bishops at Ancyra of Galatia consented formerly that it should be, it hath seemed to us on many accounts that it would be well for a Synod to assemble at Nicea, |6 a city of Bithynia, both because of the Bishops who from Italy and the rest of the countries of Europe are coming, and because of the excellent temperature of the air, and because I shall be present as a spectator and participator of those things which are done. Wherefore I signify to you, my beloved brethren, that all of you promptly assemble at the city which was named, that is at Nicea. Let every one of you therefore, regarding that which is best, as I before said, be diligent, without delay in anything, speedily to come, that he may be in his Own person present as a spectator of those things which are done by the same.

Constantine the King to the Bishops and nations everywhere. Inasmuch as Arius imitates the evil and the wicked, it is right that, like them, he should be rebuked and rejected. As therefore Porphyry, who was an enemy of the fear of God, and wrote wicked and unlawful writings against the religion of Christians, found the reward which befitted him, that he might be a reproach to all generations after, because he fully and insatiably used base fame; so that on this account his writings were righteously destroyed; thus also now it seems good that Arius and the holders of his opinion should all be called Porphyrians, that he may be named by the name of those whose evil ways he imitates: And not only this, but also that all the writings of Arius, wherever they be found, shall be delivered to be burned with fire, in order that not only his wicked and evil doctrine may be destroyed, but also that the memory of himself and of his doctrine may be blotted out, that there may not by any means remain to him remembrance in the world. Now this also I ordain, that if any one shall be found secreting any writing composed by Arius, and shall |7 not forthwith deliver up and burn it with fire, his punishment shall be death; for as soon as he is caught in this he shall suffer capital punishment by beheading without delay.

I believe in one God the Father Almighty, maker of all things, visible and invisible; And in one Lord Jesus Christ the Son of God, who was begotten of the Father, only begotten. Now he is of the substance of the Father: God of God, Light of Light, very God of very God; who was begotten and not made; of the same substance as the Father, by whose hand all things were made which are in heaven and in earth; who for us men, and for our salvation, came down and became incarnate, and was made man, and suffered, and rose the third day, and ascended to heaven, and cometh to judge the living and the dead; And in the Holy Ghost. Now those who say that once he was not, and that he was not before he was begotten, or that he was from nothing, or say that he was of another substance or essence, or think the Son of God changeable or mutable, these the Catholic and Apostolic Church anathematizes.

I believe in one God the Father Almighty, Maker of heaven and earth, of all tilings visible and invisible: And in one Lord Jesus Christ, the only Son of God, who was begotten |8 of the Father, before all worlds, very God of very God, who was begotten and not made; of the same essence as the Father; by whose hands everything was made; who for us men, and for our salvation, came down, and became incarnate of the Holy Ghost, and of Mary the Virgin, and became man, and was crucified for us, in the days of Pontius Pilate; and suffered, and was buried, and rose the third day according as the Scriptures say; and ascended to heaven, and sitteth at the right hand of his Father; and cometh again in glory to judge the living and the dead; of whose kingdom there is no end: And in the Holy Ghost, the Lord and Lifegiver, who proceedeth from the Father; who with the Father and the Son, is to be worshipped and glorified; who spake by the prophets: And in one Holy, Apostolic, and Catholic Church: And I confess one baptism for the remission of sins: And I hope for the resurrection of the dead, and the life of the world to come.

Hosius, Bishop of Corduba, a city of Italy.⁸ Thus I believe as is above written.

Vito and Vicentius, presbyters of Rome, for our bishop (papa) we subscribe, for we thus believe as is above written.

Alexander of Alexandria. Secundus of Ptolemais.
Alpocration of Alphocranum. Dorotheus of Pelusium.
Adamantius of Canon. Gaius of Thmuis.
Arbetion of Barathu. Antiochus of Memphis.
Philip of Panephysus. Tiberius of Tauthatis.⁹
Potamon of Heraclea.

Daces of Berenice. Secundus of Teuchilibya.^¹⁰
Zopyrus of Barce. Titus of Paraetonium.
Serapion of Antipurgos.

Macarius of Jerusalem. Paul of Maximianopolis.
Germanus of Samaria. Januarius of Jericho.
Marinus of Sebastena. Heliodorus of Zabulon.
Gajanus of Sebaste.¹¹ Aetius of Lydda.
Eusebius of Caesarea. Silvanus of Azotus.
Sabinus of Gadara. Patrophilus of Beishan.
Longinus of Ascalon. Asclepias of Gaza.
Peter of Nicopolis. Peter of Aila.
Macrinus of Jamnia. Antiochus of Capitolias.
Maximus of Eleutheropolis.

Zeno of Tyre. Philocles of Paneas.
Aeneas of Accho. Gregory of Berytus.
Magnus of Damascus. Marinus of Thadmor.
Theodoras of Sidon. Anatolius of Emesa.
Hellanicus of Tripolis. Badonius of Alaso.¹²

Eustathius of Antioch. Zoilus of Gabala.
Zenobius of Seleucia. Bassus of Zeugma.
Theodotus of Laodicea. Gerontius of Larissa.
Ulpius of Apamea. Manicius of Hamath.
Bassianus of Raphanea. Eustathius of Aresthan.¹³
Philoxenus of Mabug. Paul of Neocaesarea.
Solomon of Germanicia. Siricius of Cyrrhus.
Papirius of Samosata. Seleucus, Chorepiscopus.
Archelaus of Doliche. Peter of Gindara.
Euphrantion of Balanea. Pegasius of Harba-Kedem.¹⁴
Palladius, Chorepiscopus. Bassonius of Gabala. |10

Nicomachus of Bostra. Severus of Sodoma.
Cyrnon of Philadelphia. Sopater of Barathena.
Gennadius of Esbonta.¹⁵ Severus of Dionysias.

Ethilhas of Edessa.¹⁶ Mareas of Birtha.
Jacob of Nisibis.¹⁷ John of Persia.^¹⁸
Antiochus of Resaina.

Theodoras of Tarsus. Paulinus of Adana.
Amphion of Epiphaneia. Macedonius of Mopsuestia.
Narcissus of Neronias. Taracondamantus of Aegae.
Moses of Castabala. Hesychius of Alexandria Minor.
Nicetas of Flavias. Narcissus of Irenopolis.
Eudaemon, Chorepiscopus.

Leontius of Caesarea. Gorgonius, Chorepiscopus.
Eupsychius of Tyana. Stephen, Chorepiscopus.
Erythrius of Colonia. Eudrames, Chorepiscopus.
Timothy of Cybistra. Doron, Chorepiscopus.^¹⁹
Helpidius of Comana. Theophanes, Chorepiscopus.

Aristacius of Armenia.²⁰ Helpidius of Comana.
Acrites of Diospontum. Heraclius of Zela.
Eutychianus of Amasea.

Philadelphus of Pompeiopolis. Eupsychius of Amastris.
Petronius of Junopolis. |11

Marcellus of Ancyra.²¹ Gorgonius of Ciaena.
Dicasius of Tyana. Philadelphus of Juliopolis.
Arcathius of Gadmeausa.

Theonas of Corycus. Eutychius of Smyrna.
Menophantes of Ephesus. Mithras of Hypaepa.
Eudion of Ilium.²² Macrinus of Julium.²³

Artemidorus of Sardes. Florentius of Ancyra Ferrea.
Sares of Thyatira. Antiochus of Aurelianopolis.
Etoemasius of Philadelphia. Marcus of Standum.²⁴
Pollio of Baris. Antiochus of Hierocaesarea.
Agogius of Tripolis.

Nunechius of Laodicea. Athenodorus of Dorylaeum.
Flaccus of Sanis. Paul of Apamea.
Procopius of Synnada. Eugenius of Eucarpia.
Pisticius of Azani. Flaccus of Hierapolis.

Eulalius of Iconium. Tarsicius of Apamea.
Telemachus of Adrianopolis. Patricius of Ampelada.
Hesychius of Neapolis. Polycarpus of Metropolis.
Eutychius of Seleucia. Academius of Papha.
Uranicus of Limen. Heraclius of Baris.

Callicles of Perga. Contianus of Seleucia.
Eurasius of Termessus. Patricius of Maximianopolis.
Zeuxes of Verabon.²⁵ Aphrodisias of Magidon.
Domnus of Aspendum. |12

Euphrosynus of Rhodes. Strategius of Lemnos.
Meliphron of Coos. Alitodorus of Corcyra.

Eusebius of Antioch. Letodorus of Cibyra.
Ammonius of Aphrodisias. Eusebius of Miletus.
Eugenes of Apollonias.

Stephen of Barata. Cyrillus of Thaumanada.
Athenaeus of Coracesium. Theodoras of Vasada.
Hedesius of Claudiopolis. Anatolius, Chorepiscopus.
Agapius of Seleucia. Paul of Laranda.
Silvanus of Isauropolis. Conatus, Chorepiscopus.
Postus of Panaemon. Tiberius of Lystra.
Antoninus of Antioch. Aquila, Chorepiscopus.
Nestor of Syedra. Eusebius of the Parochia of Isauropolis.²⁶
Hesychius, Chorepiscopus.

Eusebius of Nicomedia. Georgius of Aprusas.
Theognis of Nicea. Euhethius of Adrianopolis.
Maris of Chalcedon. Theophanes, Chorepiscopus.
Cyrillus of Cium. Rufus of Caesarea.
Hesychius of Prusa. Eulalius, Chorepiscopus.
Gorgonius of Apollonias.

Ecclesiastical Canons of the great and holy Synod of 318 Bishops, which assembled at Nicea, a city of Bithynia, and determined those things which are written below.

If a man suffers amputation by surgeons, in consequence of disease, or is mutilated by barbarians, let him remain among the clergy. But if, when he is well, a man mutilates himself of his own accord, let him cease from his ministry if he is among the clergy, and henceforth let not him that is such be presented for ordination. And as this is manifestly spoken of those who deceitfully and wilfully dare to cut off their members, so if there be any who are mutilated by barbarians or |14 by their masters, but are otherwise, as to their conduct, found worthy of ordination to the priesthood, these the canon allows to enter the clergy.

2. Of those of the Heathen, who at their Baptism come to ordination for the Priesthood.

Since many things take place against the ecclesiastical canon, either of necessity or through haste, so that men newly come to the faith from the life of the heathen, and after they have been hearers a little time, come at once to the spiritual baptism, and at their baptism are presented for ordination to the episcopate or eldership, it is decided that henceforth no such thing shall be, because a certain time is required of a hearer, and much proof after his baptism, and this the blessed Apostle clearly shows, "Let his discipleship not be recent, lest being lifted up, he fall into condemnation and the snare of Satan." Now if in any of those who hurriedly after their baptism, forthwith have received ordination, as time passes before him, spiritual sin should be discovered, and he be convicted by two or three witnesses, let him be expelled from the clergy; and whoever contrary to this, dares to act against this great Synod, let him be deposed from the priesthood.

As to female visitors, the great Synod altogether decides that neither with a bishop, nor with an elder, nor with a deacon, nor with any one who is of the clergy, is it lawful that there should be a female visitor, but only a sister or an aunt, or one of such persons as are far from suspicion.

If possible, he who becomes a Bishop, ought to be constituted by all the Bishops of the province. But if this |15 cannot be, either because of necessity or that the way is long, it is required by all means that three be gathered together, and the rest consenting with them in opinion and by writing, the ordination may take place, but the confirmation of what is done shall be conceded in every province to the metropolitan.

As to what happens in a prohibition from the clergy, or from the rank of the laity, by the bishops in any one of the provinces, this opinion according to the canon [is to be held], that those who are ejected by some shall not be received by others; but let enquiry be made, whether through strife, or through contention, or through a similar cause in the Bishop himself, they are prohibited from the communion of the Church. But that the proof which is needed may be an acceptable matter, it seems good to us, that in every province, its Synod should assemble twice in a year, in order that when all the Bishops of the province are convened together, such questions may be tried, and so those who are clearly known to have disobeyed the Bishop may be prohibited by all the Bishops, until it appear either to the Bishop himself, or to the Synod, that they should show them mercy. Now let these synods be one before the fast of forty (days), that all contention being removed, the offering ³⁰ may be purely presented to God; and the other in the time of Tisri (autumn).

Let the ancient customs be retained in Egypt, and in Libya, and in Pentapolis, that the Bishop of Alexandria should have authority over all these: because to him of Rome also, this is customary. And so also in Antioch, and in the other provinces, let the primacy be maintained in the churches. Now let this be everywhere known, that if a man, |16 without the consent or permission of the Metropolitan, shall become a Bishop, the great Synod determines that he shall not be a Bishop. But if to an election, which is common to all,³¹ when it is orderly and according to the ecclesiastical canon, two or three, out of their contentiousness, shall be opposed, let the opinion of the majority obtain and be established.

Because the custom obtains, and ancient tradition, that the Bishop of Jerusalem should be honoured; while there is to him the rank of his honour, let there be also maintained for the Metropolitan his distinction.

Of those who sometimes call themselves Cathari, but who come to the Apostolical and Catholic Church, it seemed good to the great and holy Synod, that as they receive ordination, so they should abide in the clergy. But, before all things, it behoves that they confess in writing, that they consent to and observe the laws of the Catholic and Apostolical Church; now that is, that they commune with those who live in second marriage, and those who have denied in persecution, those to whom also a time is determined and limited when they shall be received; and who adhere in all things to what is defined in the Catholic and Apostolic Church. When, therefore, only they are found in a city or in villages with their bishops, and there are not in the city or town other clergy of the orthodox, having received ordination, let them remain in their character. But if in a place in which there is a bishop or presbyter of the Catholic Church, some of them come, it is evident that the Bishop of the Catholic Church retains the authority of his episcopate, but he that among the Cathari is called a Bishop, shall retain the honour of presbyter; now |17 that is, except it seem good to the Bishop of the Catholic Church that he cease to retain the name of the honour of the episcopate. But if this pleases him not, let him bestow on him the place of Chorepiscopus or of presbyter, that he may appear to be among the clergy, that there be not two bishops in a city.

If, perchance, untried persons become presbyters, or those who, when their conduct is enquired into, confess wherein they have sinned, and when they have confessed, any act in opposition to the canons and lay hands on them, such the canon doth not receive, because the Catholic Church requires unblameableness in everything.

Those who come to be clergy, of such as before denied in persecution, whether known, or because they were not examined and known of those who promoted them, this prejudices the ecclesiastical canon in nothing. When they are known, by all means let them be expelled from their degrees.

As to those who deny without constraint, or without confiscation of their goods, or without peril, or any other oppression, as happened in the tyranny of Licinius; it seemed good to the Synod, that, even if unworthy of compassion, kindness should be shown to them. Therefore all those who perfectly repent, shall spend three years among the hearers, if they are baptized, and seven years with the penitent; but let them commune two years with the people in prayer at the time of the offering, without offering.³² |18

Now those who have been called by grace, and showed their first zeal, and laid aside their girdles,³³ but afterwards return to their former vomit, so that some of them give gold and arrange by means of gifts to take their service again; let these repent ten years, after spending three years in the rank beneath that of hearers. Now, with regard to all these, it behoves us to examine the disposition and kind of repentance; and those who in fear, and tears, and patience, and good deeds, exhibit a conversion in deed and not in appearance, when they have fulfilled the period appointed for being lower than hearers, rightly participate in the prayer of the Eucharist, and the Bishop has authority to devise some kindness towards them. But those who receive it with indifference, and think the form of merely entering the church sufficient to them for conversion, let them by all means fulfil the time appointed.

As to those who depart from the world, let the ancient and canonical law be now also retained, that if a man depart from the world he should not be deprived of that provision which it is needful for him to receive; but if, after it is decided respecting him that he is dying, and he is admitted to communion, and receives the Eucharist, he again returns to health and continues in life, let him be only among those who are partakers in the prayer of the Eucharist. But generally, whoever departs from the world, and requests to communicate in the holy mysteries, let the Bishop give him the Eucharist, with much discrimination having made inquiry.

As to hearers who deny (those who are called Catechumens), |19 it pleases the great and holy Synod that they shall be three years with those who come not to the instruction (who are called Acroatae), and shall afterwards pray with the hearers, according to their former rank.

Because of the many disorders and contentions which take place, it is decided that this custom shall be utterly abolished, which is contrary to the canon, if it be in any place found, so that neither bishop, nor presbyter, nor deacon, shall change from city to city. Now, if after this determination of the great and holy Synod, any shall dare and allow himself to practice such conduct, let his arrangements by all means be nullified, and him be restored to the church where he has been bishop, or presbyter, or deacon.

Those who, exposing themselves to danger, and not setting the fear of God before their eyes, and not acknowledging the ecclesiastical canon, remove from their churches, whether elders or deacons, or such as are in any way inscribed in one of the orders of the clergy, these ought by no means to be admitted into another church, but let all influence come upon them to return to their places; but if they are obstinate and stay, let them be restrained from the communion of the church. And if any one shall dare to take a person who belongs to another, and bring him to ordination in his church, when the Bishop from whom he has removed does not consent, such ordination shall be void.

Whereas many who are in one of the orders of the clergy, while they run after profit and base gains, forget the divine |20 Scripture, which says, "He giveth not his money for usury," and when they lend exact so much per cent.; the holy Synod adjudges that, if after this determination any man shall be found to take interest, or in any way whatever shall use this practice, and demand a portion, or devises anything else for base gain, he shall be expelled from the clergy, and be alienated from his ministry.

It hath been made known to the great and holy Synod, that in divers places and cities the deacons give the Eucharist to the presbyters, when neither canon nor custom sanctions that such as have no authority to offer the Eucharist should give the body of Christ to those who offer it; and this also has been made known, that some of the deacons receive the Eucharist even before the bishops: let all these things therefore be removed, and let the deacons abide in their proper stations, knowing that they are the ministers of the bishop, and beneath the elders. Let them therefore receive "the Eucharist in order after the presbyters, either the bishop or a presbyter giving it to them. Moreover, it is not conceded to deacons to sit among the presbyters, because it is contrary to order and the canons. Now if any one will not be obedient to what is determined, let him be removed from his ministry.

With regard to those who have been of the heresy of Paul, and afterwards take refuge in the Catholic Church, we lay down a rule that by all means they should be baptised again: but if any of them in time past were in the clergy, if they are found to be without rebuke and without blame, let them |21 be baptised again, and receive ordination from some bishop of the Catholic Church: but if, when inquiry is made respecting them, they appear to be unfit, let them be expelled from their places; so also with regard to deaconesses, and all those who are in the ministry,³⁴ let this order be observed: but deaconesses we admonish that, because they are (such) in appearance, and have not received ordination, they will be altogether reckoned with the daughters of the world.

Because there are men who on the first in the week and on the days of Pentecost bow the knee: in order that everything may be worthily and uniformly observed in every province, it hath seemed good to the holy Synod that all of us should offer prayer to God, standing.

Again, a history of these Synods. Now the Synod of Nicea was assembled in the days of Constantine the Great; and its chiefs were Alexander, Archbishop of Alexandria; and in the place of the papa of Rome, Vinto and Vicentius, presbyters of Rome. ....

Again: now the Synod of Nicea was assembled because of the affairs of wicked Arius, who alienated the Son from the nature of the Father; and in that he was begotten of the Father, they called him "made," and a "creature," and (said) that he was not of the same nature as the Father.

It may not be uninteresting to append here a translation of a Creed, professing to be by Athanasius, from a Syriac MS. in the British Museum, No. 12,106, which was written |22 A.D.562. The volume contains, among other things, the treatise of Timothy of Alexandria "against the Council of Chalcedon," which includes a large number of extracts from the Fathers. The Creed bears evident marks of a Monophysite origin. I am not aware of its existence elsewhere.⁶³

We confess the Son of God, who before the worlds was eternally begotten; who in the end of the worlds was (born) of Mary in the flesh for cur redemption, as the divine Apostle teacheth, saying, "Now when the fulness of the time was come, God sent his son who was (born) of a woman," and he was Son of God and God in the Spirit, but Son of Man in the flesh. The one Son was not two natures, one which is to be worshipped, and another not to be worshipped, but one nature of God the Word, who became incarnate, and is with his flesh, to be worshipped with one worship: nor are there two Sons, one who is the Son of the true God and to be worshipped, but the other from Mary, the Son of Man, and not to be worshipped, being Son of God by grace as men also are: but he who was of God, and God, as I said, is at once Son of God and God; and he was not another who was also born of Mary in the flesh in the last days. As also the angel said to Mary mother of God, when she asked, "How shall this be, for I know not a man?"----"The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee, and therefore that Holy One who shall be born of thee shall be called the Son of God." He therefore that |23 was born of the Virgin Mary was by nature Son of God and the true God, and not by grace and communication. In the flesh alone, he that was of Mary was Son of Man, but in the Spirit he was both Son of God and God, who bore our sufferings, as it is written, "Christ suffered for us in the flesh;" and again, "For he that spared not his own Son, but gave him up for us all." For he continued impassible and immutable in the divinity, as it is said by the prophet, "I am God and I change not," who died our death in the flesh for our sins, that he might remove death by death for us, as the Apostle saith, "Death is swallowed up in victory. O Death, where is thy victory? O Grave, where is thy sting?" And again, "Christ died for our sins according to the Scriptures." Now he continued incomprehensible and immortal in death, in the divinity, according to the impassible power of the Father, as Peter saith, "It was not possible that he should be holden of death." And he ascended to heaven and sitteth at the right hand of the Father, according to his flesh (viz.), that of the Word, which went up from earth, as was said by David, "The Lord said unto my Lord, Sit thou on my right hand," which is affirmed of our Lord both by him and by the Apostles. Now in the Divinity he is infinite, and every place is limited by him. With the Father, who is eternal, he is a son of eternity (= eternal), according to the paternal power which is ineffable, according to the teacher Paul, "Christ the power of God, and Christ the wisdom of God." And he coineth, being Son of God and God as is confessed, that he may judge the living and the dead, as the Apostle saith, "Who shall judge the hidden things of darkness, and reveal the thoughts of the hearts: and he shall render glory and contempt to every man as becometh him."

Now if a man teach other than these things from the divine Scriptures, saying that the Son of God is one, and the Son of Man who was of Mary is another who was made a son |24 by grace as we are, so that there are two Sons, one by nature Son of God, who was of God, and one by grace, the Son of Man who was of Mary; or if a man say that the flesh of our Lord is from above, and not of the Virgin Mary; or that the Divinity partook of the flesh, or was confounded or commuted with it; or that the Divinity of the Son was passible; or that the flesh of our Lord is not to be worshipped, inasmuch as it is that of the Son of Man, and is not to be worshipped as being the flesh of our Lord and our God: such a one the Holy and Catholic church anathematizes, since the divine Apostle enjoins it, saying, "If a man preach to you other than ye have received, let him be anathema."

We believe in one God the Father Almighty, Maker of heaven and earth, and of all things visible and invisible:

And in one Lord Jesus Christ the Son of God, who was begotten of the Father, the only begotten. Now he is of the Substance of the Father; God of God; Light of Light; very God of very God; who was begotten and not made; of the same substance as the Father; by whom all things were made which are in heaven and which are on earth; who for us men and for our redemption, came down and became incarnate, and became man, and suffered, and rose the third day: and he ascended to heaven, and shall come to judge the living and the dead:

Now those who say that once be was not, and that he was not before he was begotten, or that he was from nothing, or say that he was of another substance or essence, or that the |25 Son of God was mutable or changeable; these the Catholic and Apostolic Church anathematizes.

I shall insert here a version of two lists of Nicene Fathers. The first was originally printed by Zoega, and reprinted by Pitra in the Spicilegium Solesmense as part of a document which contains much in common with the extracts above given from the Paris MS. The second list is ascribed to Theodorus Lector, and has been only once printed in the original Greek by Morelli in his Bibliotheca MS., Graeca et Latina; Bassano, 1802. I owe my acquaintance with this list to the most severe of my critics in the Christian Remembrancer. However, fas est et ab hoste doceri, and I have translated both it and Dom Pitra's Coptic list for comparison with my own. Let it be observed, moreover, that Theodorus Lector, to whom the Greek list is ascribed, is referred by Cave to A.D. 520, or about 20 years later than the Syriac Catalogue was written down in the manuscript from which it has been copied.

"I think it instructive to put down here also the names of the Bishops who assembled at Nicea, as far as I could find them; and of what province and city each was; and the time in which they met."

Of Alexandria, Alexander. Of Ptolemais, Secundus.
Harpocration, Alphocranon. Of Pelusium, Dorotheas.
Zeno, Adamantius.³⁶ Of Thmuis, Caius.
Of Pharbaethus, Arbetion. Of Memphis, Antilogus.
Of Panyphis, Philippus. Of Tauthit�, Tiberius.
Of Heracleos, Potamon.

Daces of Berenic�. Sarapion of Antipurgos.
Zopyrus of Barc�. Secundus of Tauch�.³⁷

Macarius of Jerusalem. Paulus of Maximianopolis.
Germanus of Neapolis. Januarius of Jericho.
Marianus of Sebastenus. Heliodorus of Zabula.
Gainus of Sebaste. A�tius of Lydda.
Eusebius of Caesarea. Silvanus of Azotus.
Sabinus of Gadara. Patrophilus of Scythopolis.
Longinus of Ascalon. Asclepius of Gaza.
Petrus of Nicopolis. Petrus of A�la.
Marianus of Jamnia. Antipatros of Capitolias.
Maximus of Eleutheropolis.

Zeno of Tyre. Hellanicus of Tripolis.
Aeneas of Ptolemais. Philocalus of Paneas.
Magnus of Damascus. Gregorius of Berytus.
Theodorus of Sidon. Anatolius of Emesa. |27

Eustathius of Seleucia. Bassus of Zeuma.
Theodotus of Laodicea. Gerontius of Larissa.
Alphius of Apamea. Manicius of Epiphania.
Basianus of Raphanea. Eustathius of Arethusa.
Philoxenus of Hierapolis. Paulus of Neocaesarea.
Salamanes of Germanicia. Syricius of Cyprus.
Piperius of Samosata. Seleucus, Chorepiscopus.
Archelaus of Doliche. Petrus of Gindara.
Euphration of Balanea. Pegasius of Armocadama.
Phaladus, Chorepiscopus. Bassones of Tabul�.
Zoilus of Gabala.

Nicomacus of Bostra. Dionysius of Mesopotamia.
Cyrion of Philadelphia. Aithalas of Edessa.
Gennadius of Jebunda.
Jacobus of Nisibis. Severus of Sodoma.
Antiochus of Resiina. Sopater of Beritaneus.
Maraias of Macedonopolis. Severus of Dionysias.
Joannes of Persia.

Amphion of Epiphanea. Paulinus of Adana.
Narcissus of Neronias. Macedonius of Mopsuestia.
Moses of Castabala. Tarcodemantus of Aegea.
Nicetas of Phleias. Hesychius of Alexandria Minor.
Eudaimon, Chorepiscopus. Narcissus of Irenopolis.

Leontius of Caesarea. Elpidius of Comana.
Eutychius of Tyana. Gorgonius, Chorepiscopus.
Erothrius of Colonia. Eudromius, Chorepiscopus.
Timotheus of Cybistra. Theophanes.

.. . of Diospontum. Elpidius of Comana.
Eutychius of Amasea. Heraclius of Zola.

Marcellus of Ancyra. Gorgonius of Cinae.
Dicasius of Tarbia. Philadelphus of Julipolis.
Erichthius of Damaba.

Theonas of Cyzicum. Mithres of Hypyrpa.
Menophantus of Ephesus. Marianus of Troas.
Orion of Ilium. Paulus of Anora.
Eutychius of Smyrna.

Artemidorus of Sardis. Florentius of Ancyra Ferrea.
Seras of Thyatira. Antiochus of Hidron-Caesarea.^³⁸
Etoemasius of Philadelphia. Antiochus of Aurelianopolis.
Pollio of Baris. Marcus of Standon.
Agogius of Tripolis.

Nunechius of Laodicea. Eutychius of Seleucia.
Flaccus of Sanada. Araunius of Limena.
Pistus of Azana. Tarsicus of Apamia.
Athenodorus of Dorylleum. Patricias of Amblada.
Paulus of Apamia. Polycarpus of Metropolis.
Eugenius of Eucarpia. Academius of Papae.
Flacus of Hierapolis. Heracleus of Baris.
Hesychius of Neapolis.

Callicles of Perga. Cyntianus of Seleucia.
Euresius of Termissus. Patricius of Mazimianopolis.
Zeuxius of Syarma. Aphrodisius of Magyda.
Domnus of Aspendum.

Euphrosynus of Rhodus. Strategius of Lemnus.
Meliphron of Cous. Alitodorus of Cercyra.

Eusebius of Antiochia. Letodorus of Cibyra.
Ammonius of Aphrodisias. Eusebius of Miletus.
Eugenius of Appolonias.

Stephanus of Carata. Cyrillus of Oumandra.
Athenaeus of Gorpissus. Theodoras of Ou-Andala.
Edesius of Claudiopolis. Anatolius, Chorepiscopus.
Agapius of Seleucia. Paulus of Laranda.
Silvanus of Metropolis. Cyntus, Chorepiscopus.
Faustus of Panemitichus. Tiberius of Alistra.
Antonius of Antioch. Acylas, Chorepiscopus.
Nestor of Syedra. Eusebius of Paroechia.
Hesychius, Chorepiscopus.

Eusebius of Nicomedia. Gorgonius of Apollonias.
Theognius of Nicaea. Georgius of Prusias.
Maris of Chalcedon. Euethius of Adriana.
Cyrillus of Cyum. Theophanes, Chorepiscopus.
Hesychius of Prusa.

"We have been able to find the names of so many, but of the others we have thus far not found them. And the time of the Synod, as we find in the Annotations, was the consulship of Paulinus and Julianus, on the 20th of the month of May; and this was the 636th year from Alexander King of Macedonia's 19th year. The business of the Synod, then, was accomplished, and it should be known that after the Synod the King set out to the Eastern parts." |31

Becon and Ionocentus,⁴⁰ presbyters. We subscribe for our Bishop, who is of Rome; he believes as above written.

Athas of Scethia. Arbetion of Pharboethus.
Adamantus of Coeis. Antiochus of Memphis.
Tiberius of Thmuis. Petrus of Hnes.
Gaius of Panyos. Tyranus of Antinou.
Potamon of Heracleus Throis. Plusianus of Siout.
Dorotheus of Pelusium. Dios of Tkou.
Apoc .... ... prao .... Arpocrator of Alphocranon.
Philippus of Panephyson.

Sarapion of Antipurgos. Zopyrus of Bac�.
Dios of Paratonion. Secountus of Ptolmais.
Segentus of Teuchira. Takes of Berenice.

.............     Paulus of Maximianopolis.
.............     Januarius of Hiericho.
.............     A�tius of Dintia.
....... of Sebast�. Sabinus of Azotus.
Eusebius of Caesarea. Patrophilus of Scythopolis.
Sabinus of Cadara. Asclepas of Gaza.
Longinus of Ascalon. Petrus of Ialon.
Petrus of Nicopolis. Antochus of Gapetulius.
Macrinus of Jamnia. |32

Zeno of Tyre. Marinus of Palmyron.
Ananias of Ptolmais. Thadoneus of Lazos.
Magnus of Damascus. Anatolius of Emetsa.
Theodorus of Sidon. Philocalus of Panias.
Ellaticus of Tripolis. Synodorus of Antaratos.
Gregorius of Betus. Ballaus of Thersea.

Eustathius of Antochia. Archelaus of Perioche.
Zenobius of Seleucia. Euphrantion of Daneon.
Theodotus of Laodicia. Soilus of Gabalon.
Alphius of Apamia. Phalatus, Chorepiscopus.
Philoxenus of Hierapolis. Bassus of Seucmates.
Salamias of Cermanicus. Sabianus of Heraphantes.
Perperius of Samusata. Cerontius of Larissa.

Eustathius of Arethusa. Pigasius of Abogatana.
Paulus of Neocaesarea. Balanus of Carboula.
Siricus of Cyprus. Manicius of Epimia.
Seleucius, Chorepiscopus. Eliconos of Abalas.
Petrus of Cytalu.

Nichomacus of Bostra.         ............
Cyrion of Philadelphia.        ...... (Bata)neus.
Gennadius .......                     Dion .........

Ethalas of Edessa. Mereas of Macedonopolis.
Jacobus of Sirinus Joannes Persinus.
Antiochus of Risian�.

Theodorus of Tarsus. Mouses of Cataballa.
Amphion of Epiphania. Nicetes of Flavianus.
Narcissus of Erotanus. Eudumon, Chorepiscopus. |33
Paulinus of Adana. ..........
Macedo ...... Narcissus ... en ... polis.

Leontius of Caesarea. Stephanus, Chorepiscopus.
Eutychianus of Teana. Rodon, Chorepiscopus.
Erithrius of Collania. Gorgonius, Chorepiscopus.
Timotheus of Comana. Paulus of Spania.

Eularius of Sebastia. Eucromius, Chorepiscopus.
Euetheius of Sadola. Theophanes, Chorepiscopus.

Pancharius of Ancyra. Corconius of Cinae.
Dicasius of Tauias. Philadelphius of Heliopolis.
Erechthius of Tmausont.

Theonas of Cysicus. Eutychius of Smyrna.
Theophantus of Ephesus. Methres of Iemptsa.
Orion of Eli . . . . Macarius of Elion.

Artemetorus of Sardis. Acogius of Tripolis,
Sarapas of Thyadira. Brontius of Ancyra.
Ebdomasius of Philadelphia. Antochus of Aulilianopolis.
Pollio of Baris. Marcus of Tanton. |34

Nunechius of Laodicea. Athenasotorus of Merineus.
Flaccus of Synanta. ..........
Procopius of Sanata. ..........
Pistus of Ozana.

......... of Iconium. Patricius of Alateus.
Telemachus of Atrianopolis. Agathumius of Amordian�.
Hesychius of Neapolis. Polycarpus of Metropolis.
Eutychius of Sicion. Acatemius of Pampa.
Ouranius of Limena. Heraclius of Beresia.
Taracius of Apamia. Theodoras of Ousin.

COUNCIL OF CONSTANTINOPLE.⁴²

"Four Canons of the Synod of Constantinople. In the 9th year of the government of Eucherius and Evagrius, in the month Ab, of the year 429 of the reckoning of the Antiochians.

"The Bishops which, by the grace of God, met in Constantinople from various provinces at the summons of the lover of God, Theodosius, determined.

"These definitions were made of the 150 Bishops who met in Constantinople, at the xeirotonia of Nectarius, the Bishop."

Cyril of Jerusalem.
Galasius of Caesarea [Mansi Thalassius. Gelasius].
Macarius of Jericho [Mansi, Macer].
Dionysius of Diospolis [Lydda].
Saturnilus of Sebastia [Samaria].
Rufus of Beishan [Scythopolis. Mansi Nicopolis].
Auxentius of Ascalon.
Alianus of Jamnia [Jabne].

Zeno of Tyre.
Paul of Sidon.
Nectabus of Accho [Mansi, Ptolemais].
Philip of Damascus.
Barchus of Panydos [Paneas; Caesarea-Philippi; Mansi, Pancadus].
Timothy of Berytus.
Basilides of Biblos [Byblos].
Mucimus of Arada [Aradus].
Alexander of Arca [Arce].

Meletius of Antioch.
Pelagius of Laodicea.
Acacius of Haleb [Aleppo, Mansi, Beraea].
John of Apamea.
Binus of Seleucia [Mansi, Bizus].
Eusebius of Hamath [Mansi, Epiphanea].
Marcianus of Seleucobolis [Seleucobelus. Mansi, Seleucopolis].
Patrophilus of Shizar [Mansi, Larissa].
Severus of Paltos [Boldo? Mansi. Patra]. |36
Flavian and Helpid, Presbyters of Antioch.
Eusebius of Kenneshrin [Sobo. Mansi, Chalcidensis].
Domnianus of Gabbala.
Basilianus of Eaphanon.

Agapius of Bozrah [Mansi, Agapius Bagadius].
Helpidius of Dionysiados [Dionysias].
Uranius of Adrados.
Chilon of Constantinos.
Severus of Neaspolis.

Theodotus of Mabug [Mansi, Hierapolis].
Antiochus of Samosat.
Isidorus of Cyrus [Mansi, Suriensis, etc].
Jovinus of Paran.
Mares of Dalic [Doliche].

Diodorus of Tarsus.
Corycus of Adana.
Hysichius of Epiphania.
Germanus of Corcos [Corycus].
Aeres of Zopyrus [Zephyrium].
Philomosus of Pompeiopolis.
Olympius of Mompseste [Mopsuestia].
Theophilus of Alexandria by Olympius, a presbyter. |37

Elladius of Caesarea.
Gregorius of Nysa.
Etherius of Tyana.
Bosphorus of Colonia.
Olympius of Parnassus.
Gregorius of Anzianzi [Nazianzum].

Symposius of Seleucia.
Montius of Claudiopolis by Paul, a Presbyter.
Philotheus of Irenopolis.
Hypsistes of Philadelphia.
Musonius of Calendaris.
Marianus of Dalisanda.
Theodosius of Antioch.
Artemius of Titiopolis.
Neon of Selinuntos [Selinus].
Montanus of Diocaesarea.
Eusebius of Olbius.

Helios of Paphos [Mansi, Julius].
Theoporphus of Triminthuntis [Trimethunton. Mansi, Theophilus].
Tychon of Tmessus [Tamassus].
Menemius of Citius [Citium].

Tryaeus of Egnon [Mansi, Troilus: Lagania].
Gaius of Lerba [Lyrba].
Longinus of Columbarsus [Colybrasus].
Theodulus of Corcasus [Coracesion]. |38
Hysychius of Catana.
Teuxianas of Ceson [Mansi, Cassa].
Midos of Panemus.
Heraclidus of Teichon.
Theodulus of Seilon [Sylloeum?]
Pamenius of Ariasus.

Amphilochius of Iconium.
Cyril of Eumenadon [Mansi, Manada or Omonada].
Aristophanes of Sopatra [Sabatra].
Paulus of Lystra.
Ainazus of Corinon [Mansi, Inzus].
Darius of Mistra [Misthia].
Leontius of Parton [Barate].
Theodosius of Hyd�.
Eustratius of Canon [Canna?]
Daphnos of Derb�.
Eugenius of Prusalon [Passala?].
Elurius of Isaura.
Severus of Amblada.

Optimus of Antioch.
Theuristius of Adrianopolis.
Attilus of Parastion.
Ananius of Adadon.
Postus of Limenon [Almenia].
Joninus of Salagason [Sagalassus].
Callinicus of Pomnadon [Pomanda?]
Eustathius of Metropolis.
Patricius of Perason [Baris].
Lycius of Neaspolis.
Lolianus of Sozopolis by Simplicius, a Presbyter.
Tyraeus, a presbyter of Amorion.
Euxenos a Presbyter of Apamea. |39
Helladius a Presbyter of Cynaeon.
Theosebius of Philomenon [Philomela?] by Basa a Presbyter.
Titiaeus of Myron.
Pionius of Comatos.
Eudemius of Patara.
Patricius of Eunoanadon [Mansi, Oenoanda].
Lupicianus of Dimoron [Mansi, Lymira].
Macedon of Casandon [Mansi, Xanthon].
Romanus of Pesalidos.
Hermaeus of Bubonan [Pappa, or Bubod of Lycia, Mansi Bubute, all doubtful].
Tyantinus of Araxus [Mansi, Theantimus, Araxa].

Nectarius of Aphias [Apia].
Theodoras of Eumenius. by Propatoros [Mansi, Profuturus], a Presbyter.

Euphronius of Nicomedia.
Dorotheus of Nicea.
Olympius of Neocaesarea.
Theodulus of Chalcedon.
Eustathius of Prusas.

Ternatius of Tomaeon. |40
Etherius of Carsadisus [Mansi, Chersonnesus].
Sebastianus of Anchialon.

COUNCILS OF ANTIOCH, ANCYRA, ETC.

The following items are not without interest. The creed of Antioch is not from the same manuscript as the lists of subscribers at Ancyra, Caesarea, Gangra, Laodicea, and Antioch, which are from No. 14,528, and are printed here for comparison with the Nicene Catalogue of Fathers:

Confession of Faith of the Synod which assembled at Antioch in the days of Gallienus the king, the heads of which were Dionysius of Rome and Dionysius of Alexandria; there was also at it Gregory the miracle-worker.

"We believe that our Lord Jesus Christ, who was of God and the Father, who was begotten before the worlds of the Spirit, but in the end of days, was born of a virgin in the flesh, is one compound person of heavenly Deity and human flesh; and also in this, that he is man, wholly God and wholly man; wholly God and with a body, but not in this, that the flesh is God; and wholly man, and with man, and with Deity, but not in this, that the Deity is man. So also wholly to be worshipped, and with the body; but not in this, that the body is to be worshipped: wholly to be worshipped, and with the Deity, but not in this, that the Deity is to be |41 worshipped; wholly increate and with a body, but not in this, that the body is increate; wholly made and with the Deity, but not in this, that the Deity is made; wholly co-essential with God, and with the body, but not in this, that the body is co-essential with God, as not in this, that God is co-essential with man, though with Deity in the flesh He is co-essential with us. For also when we say that He being in the Spirit is a partaker of the nature of God, we say not that He in the spirit is a partaker of the nature of man. And again, when we declare Him in the flesh a partaker of the nature of man, we declare him not in the flesh a partaker of the nature of God. For as in the spirit he is not con-natural with us; because he is herein co-essential with God: so in the flesh he is not con-natural with God, because he is partaker of our nature. Now these things we correct and approve, not the dividing of one person indivisible, but the unconfused peculiar confession of the flesh and of the Deity." ⁴³

Vitalius of Antioch of Syria.
Marcellus of Ancyra, Galatia.*
Agricolas of Caesarea, Cappadocia.
Lupus of Tarsus of Cilicia.
Basilius of Amas grmn Major (i. e. Amasea, of Armenia Major).
Philadelphus of Loliopolis of Galatia.* (Loliopolis is called Juliopolis in the Nicene List.)
Eusiteles of Nicomedia of Bithynia.
Heraclius of Zela of Armenia Major.*
Peter of Iconium.
Nunechius of Laodicea of Phrygia.*
Sergianus of Antioch of Pisidia.
Epidaurus of Perga of Pamphylia.
Narcissus of Neronias.*

Vitalitis of Antioch. Longinus.*
Sanctus. Germanus.*
Lupus of Tarsus. Heraclius of Zela.*
Valentinus. Gerontius.*
Leontius.* Amphion.*
Narcissus of Neronias.* Stephanus.*
Basilius of Amasea. Saadus.
Dicasius.* Salaminius.
Gregorius.* Erythraeus.*
Alphius (comp. Ulpius.)* Leontius.*

Eusebius.* Eulalius.*
Aelianus. Hypatius.
Eugenius.* Bassus.*
Olympius. Proaeresius.
Bithynicus. Eugenius.*
Gregorius.* Heraclius.*
Philetus. Basilius.
Pappus.

Of Palestine.                                           Magnus of Damascus* of Phoenicia.
Moses of Castabala* of Cilicia.
Manicius of Hamath of Syria.*         Aeneas of Accho of Phoenicia.*
Patricius.
Aetherius.                                               Anatolius of Emesa* of Phoenicia.
Jacob of Nisibis of Syria.*
Agapius of Seleucia* of Isauria.       Macedon of Mopsuestia* of Cilicia. |43
Peter of Gindara of Syria.* Of Phoenicia.
Corion (⁶⁶) of Philadelphia.* Of Palestine.
Theodotus,* Of Arabia.
(Theodotus?) Of Mesopotamia.
Of various provinces: Of Cilicia.
Of Coele Syria. Of Isauria.

Eusebius. (⁶⁷)* Hesychius.*
Theodorus. Manicius.*
Theodoras.* Theodotus.*
Nicetas.* Musaeus.
Macedonius.* Mucianus.
Anatolius.* Magnus.*
Taracondamantus.* Agapius.*
Aetherius.* Archelaus.*
Alphaeus (comp. Ulpius). Bassus.*
Mauricius. Siricius.*

FRAGMENT: CONTAINING EXTRACTS FROM GREEK AUTHORS. 14618, fol. 25 b. etc.^⁴⁵

"The life of the soul consists in the actions of the soul when they are kept from wrong, so that nothing should attach to them which can slay it (the life): for, except it slayeth itself, there is nothing that can slay it, because it is elevated and above the body, and is among spiritual things; neither can that death which ruleth the body see it, for it is conceived by it."

"Very powerful is the soul, and weakness approaches it |44 not, except by its voluntary carelessness, and except it be willing, nor are its treasures exhausted when its riches fail; nor is its life consumed, nor do its times fail, for it is not transitory, nor dissoluble, and it is exalted above the earth, and not very far from heaven."

"Whenever the soul is free, honour is from it, and it hateth those properties which impede it. The tongue sufficeth not to open and give room to the utterances of its pure fountains of the words of its wisdom, for it giveth and lacketh not, and enricheth and groweth not poor, and maketh wise the ignorant, and magnifieth the small: and the more it giveth of its own it goes on increasing, and becomes richer and greater."

"The soul in everything is famous; and after its cursory life, the death of the body is far from it, and approacheth it not, because it considereth and seeketh what is above death, and death cannot come unto it, and therefore they are in pain when separated from one another for a time."

"He that settleth his mind, that to nothing will he be persuaded, even if many wise, and writers, and scientific, and doctors, set themselves to persuade him, he is not persuaded, because he is persuaded of this only----that he will not be persuaded by man; and as for them they become children unto him. He also becomes unto them a stranger. Because of its imperfect utterance, and not because it is not persuasive does wisdom perish to itself; for it perishes from him, and he doth not perish from it."

Very beautiful is this, that when man is grand in his body, and holy in his person, he should have to come to the labour of discipline and of learning, that his mind may become unoccupied with odious thoughts, which hinder and disturb |45 instruction. And their words become illustrious when they spring from them as pleasant drink from a fountain which is not troubled. For the desire of woman and the lust of wealth are the treasures of want to fools and the stores of sins to adulterers."

"Men who know that they are mortal, to (supply) the need of food, are compelled to labour for gold, which has an appearance of yellow, and also causes its owners to possess its colour in the time of their death, and they leave it here, and it cannot enter Hades with them."

"He had taken captive the daughters of Darius. Now they were of surpassing beauty; and when it was told him of them, he would not even consent to see them, saying:----

" 'It is odious in warlike men to be set on fire by women whom they have taken captive; for as fire burns him that touches it, so beauty inflames its beholders with lust.'

"Now this man's action agreed with our precept, that he who sees a woman and lusts after her, has committed adultery with her in his heart. For even if he is restrained from the commission of adultery, and shall be delivered from the guilt, he cannot be free from having desired her in his mind. Now the end of the study of all those whom we mention, was their stability in the nights of their patience (?). Let us see, therefore, how they magnified the soul by their words----these famous ones in wisdom----when they said it was superior to death, and were anxious that a man should not neglect the life of the soul, and were wishful that we should abandon the uncertain hindrances of this world, and they taught that we should not be negligent of comely behaviour.

"Let us, therefore, consider that the race of man is of few days and of little joy; that all their quiet and all their happiness is for a short time and a few days, and their flower as |46 the grass which flourishes, and as the herb of the field which fadeth away. Therefore the true and special care of men----that is, if they are willing----is to regard what is above, and not upon the earth, where Christ sitteth at the right hand of God. Let us, therefore, have our thought above; for, as when we rely upon what is beautiful in appearance, so shall our conversation be in this world; and let us fix our mind in heaven, wherein is our true place, and wherein is the upper Jerusalem, as the renowned of the men of our race have written, who are blessed of God."

"I wonder at the race of men, who, when they abhor odious things in words, run after them in deeds; and when they love things beautiful, flee from them as from things hateful; and it is not known how we may look on examples (?) and not resemble them; for they love what they hate and hate what they love; and that odious things are regarded as beautiful by those who hate them, and beautiful things as odious things by those who do them not.

"We greatly love victory in words without deeds, and this is condemnation and not victory, for who can give victory to him that is fallen? and that showeth the back in battle? or who can withhold victory from the warrior who dies upon his horse in the fight? For not by words is the victory, as the poor is not rich by words but by wealth."

"Whatever a man loves, to himself the profit is great, even if there is loss, and what he loveth not, to himself there is loss, even if there is abundance. Now who can proceed among troubled thoughts? for the disturbed fluctuate, and |47 the pure mind can direct its gaze to the haven of rest in which the shattered ships repose."

For what is difficult in thy sight, O Caria, thee, my son, I command, that even when thou sleepest thou shouldst not cease from enquiring.

"And how shall this be, for when I sleep I am like one dead; how shall I enquire when I sleep?"

"Give thy soul good and temperate habits in its acting, and concentrate (?) it by enquiry and its communion with knowledge, and occupy it with noble thoughts, and exercise (?) it in the understanding of the word of wisdom; and thou shalt not cause it to cease from thinking of the beautiful, and thou shalt cause it to run again after fair enquiry, and urge it to be full of the discoveries of wisdom, so that when thou fallest to rest, thy understanding may be occupied (?) in the good works of waking, and in thy sleep the sweet odour shall exhale within thy understanding, and thy tongue (?) shall utter a voice from the voice of the meditation of thy waking, so that thou shalt know how great is its power of investigation, that even when the body sinks, good habits prevail above it. Arouse thy senses, and say to thyself, that if thou wilt do what I say to thee, thou shalt not be like them that sleep: for from the oblivion which enters by sleep, behold thy heart is free through the noble thoughts of thy waking; and thou art not like the dead, in that thou art not without the motion of thoughts, and thou art different (?) from wakers, because if thou dost not move, there is no action, and that which thy heart devises in thy sleep thou canst not do.

"Love is affection unsatisfied, and in trials is free in that which is loved, and in prosperity burns with that which is desired.

"Equity is the mind which awards his own to every man, and as to itself so to every man uses discretion."

DIOCLES.----No. 12152.^⁴⁷

"Now there was after the division of tongues in the days of Peleg, a certain man of the sons of Japhet, and he was called Ag'ur (Agenor). This man went up from the east and came and dwelt on the sea shore, and built a city and called the name of it Ge'ur, which, in the Syrian tongue, is called Tyre. And he had three sons, Syrus his first born, Cylicus his second, and Punicus his third. Now Geur, their father, reigned in Tyre 13 years, and when he died he divided the land for his sons, and gave to Punicus, Ph�nicia, and to Cylicus, he gave Cilicia, and to Syrus he gave Syria.

"And in the time of Punicus was Heracles, a wise man, and a mighty man of strength, for he was a mighty man (or giant). He was amusing himself upon the sea-shore of Tyre, and saw a certain shepherd's dog which had caught a shellfish of the sea, called Conchylium, and was eating it, and the mouth of the dog was dyed with the blood of the shellfish. And Heracles called to him the shepherd of the flock and told him about the dog, and the shepherd at once brought wool and wiped the mouth of the dog with it. And the shepherd made for himself of the wool a wreath and put it on his head. And when the sun shone upon it Heracles saw the |49 wreath of wool that it was very splendid, and was astonished at its beauty, and he took the wreath from the shepherd.

"And another day Heracles took the shepherd and the dog, and went to the sea shore, and the dog saw a certain shellfish as he went along, and the dog ran and caught it, and Heracles snatched the shellfish from his mouth, and sent the shepherd to go to his flock. And Heracles walked all day upon the sea shore, and as soon as one of these shellfish came out of the sea, he ran and caught it quickly, and he collected 30 of them, and boiled them over the fire, and dyed white wool with their blood. And he gave it to a certain woman and she made him a robe of it, and he took and brought the garment to Punicus, King of Tyre, and when he saw it he marvelled at its beauty, and commanded that no other man should wear it, except the King alone. Moreover, he gave to Heracles authority to command for him, and wrote that he was the Father of the Kingdom. And this Heracles taught the dyeing of all beautiful colours, and showed and taught men how pearls go up from the sea.

In those days there was a man in the west country and his name was Romias, and he was a mighty man of strength; and in his days there was in the province of Cilicia a certain virgin beautiful of countenance, and she was made a priestess in the temple of Mars (Ares) the God. And when Romias beheld her, he longed for her, and went in unto her, and she conceived by him: and when she perceived that she had conceived by him she was in great fear, and kept herself, lest the priests of Ares the God should be enraged with her and slay her. And when she produced twins, their father took them and gave them to a certain woman, and she reared them. And when the children grew up and became men, their father gave them names, to the one Romlaus and to the other Romus, and they built the city of Rome and [ruled] it, and all their subjects they called Romans, after the name of their |50 father: and for this cause are the sons of Rome called Romans. And they built the Capitol, which is interpreted Head of the City, and it was one of the wonders of the whole earth. And they brought a great image, which was in Hylas, and went up and set it on the top of the Capitol, and it was a great wonder, the like of which was not in the earth. And they built the great demosion which is in Athens, and the Philosophers call it the demosion of Wisdom.

And there happened a quarrel between the two brothers, and Armelaus arose and slew Romus, his brother; and at once the city began to quake. And when the sons of Rome saw that their city quaked, they feared with great fear, and all its inhabitants sought to flee from it. And when Romulus saw that the sons of Rome were in commotion, he entered the temple of the goddess Pythonia, asking her to reveal to him why the city trembled; and she replied, "Because thou didst murder thy brother the city trembles and laments, for he built it with thee, and it will not cease quaking till it sees thy brother sit with thee on the throne of the kingdom, and command, and write, and summon with thee as before." And when this saying was heard in all the city, they met to stone Romlaus with stones, because he slew his brother. And he fled from them and went up to Athens; and when Punitus, the philosopher, heard it, he came and heard the words of Romlaus, and he promised him that if he would write Athens free, that the King of the Romans had no authority over it, he would go to Rome and pacify the sons of the city and their forces. And he confirmed this covenant which he made with him. And Punitus went to Rome, and talked with them, and said to them, "If ye receive your king in peace, this trembling will at once cease from your city, and it will quake no more; but if ye will not receive him, all your city will be destroyed." And at once the sons of Rome all met, and went up after their king to Athens, and when they arrived and came |51 and reached Rome all the city went out to meet him. And they answered and said to him, "If thou knowest that at thy entering our city the quaking will cease from it, come, enter with pomp and glory, and sit on the throne of thy kingdom; but if the trembling does not cease from us, thou shalt not enter." Now he promised them that the quaking should cease from the city. And this philosopher made an image of gold, like his brother, and set it with him upon the throne of his kingdom, and bade them that everything should be done and written as from the mouth of both of them. And they did so, and at once the trembling ceased from their city, and this quaking ceased by the wisdom of this man, and its inhabitants were at peace with their king. Hence the Romans took for a custom to write and command, "We say," "We command." And from that time Athens received its freedom, that the king had no authority over it, to do in it anything by force.

And this Romulus introduced equestrian representations (?) of pleasure, and he introduced gladiators (?) (martios), and he first introduced Veneti and Prasii, because he was afraid of the sons [of the Romans that] they might kill him as he had killed his brother. He first set up two men who were hostile to one another, one from the Veneti and one from the Prasii, and said, 'If the Veneti conspire against me, the Prasii will inform me: and if the Prasii conspire against me, the Veneti will let me know.' He [therefore set] two men before [an assembly] of the city as for pleasure, and clothed one in the Venetian clothing of the sea (i.e. blue) and the other in clothing of Prasian (i.e. green) like the grass of the earth. And he said if the one clothed in Venetian (blue) conquers, the sea will be quiet and the barbarians will not enter and get authority in the islands of the sea, because those who dwell in the sea gain the victory and those who dwell on the dry land are conquered. But if he that is clothed in Prasian (green) conquers, those who dwell in the dry land conquer and defeat |52 those who dwell in the water. And as soon as these two men come together to fight one with another, those who dwelt in the sea prayed that the Venetian might conquer; and those who dwelt on the land, that the Prasian might conquer. And from that time till now there have been these two factions of the kingdom of the Romans, the Venetian and the Prasian.

And Armelaus instituted the Brumalia, because he was a man fond of teaching, and fond of amusement, and fond of youth. And he commanded that, in the days of winter, men should invite one another, and many meeting together with one, and eating and drinking, should take their pleasure. And he ordered that every one of the letters of the alphabet should go in one after another, and every one of them should be invited on its day. And they called them Brumalia, which is interpreted in the Greek tongue, 'let us eat and drink what is others' (a)llotriofa&goi) that is 'for nothing' (gratis).

"And [he instituted the] rank of nobility at Rome: and gave the free born great honour of position and authority, that they might command and be obeyed. And he appointed that there should be heralds in the kingdom of the Romans, ----that is, that there should be ministers in the palace. And he sent to Athens and brought thence Gelasus, and Lathrus, the Philosophers, and he made for them an organ, that they might be amused with sweet sounds. And Armelaus instituted the stadium, and commanded that when the sons of Rome fought at the Capitol, children should be let down by a rope from the top of the Capitol, sitting upon a wheel, and holding out a crown for the kingdom (? to the victor, or a kingly crown), as came down to Nimrod the mighty man a crown, and that the kings should give gifts to these children when they returned and went up. Moreover, he appointed that the Romans should receive spoils (capta), in order that they might be supported all winter; and that in summer they might go forth to war against their enemies. |53

And he appointed and instituted augurs to convey and bring the response to (of) the Molosii from the hosts. Now the day on which the Romans go forth to war, they call Mars (Martius) which signifies victory. And [Armelaus] made and established at Rome great wonders, and various undertakings, and fair laws, and righteous ordinances. There was not among all the Romans a man who excelled in all knowledge and wisdom like him, or that more honoured those who have understanding. Therefore he was rich in his intellect, so that by its appearance and speech he would discern the evil from the good, and the false from the true. .......

EXTRACTS FROM CHRISTIAN AUTHORS.

Now Ignatius, who was in truth God-clad (Theophorus) and Martyr, who saw mysteries unutterable, that is to say by any other man, as also he signifies and says of himself, and apprehended with a humble mind.

"For I also, not by this that I am bound, can understand heavenly things, and angelic positions, and the ranks of principalities, visible and invisible: therefore, behold, I am a disciple."

"For the divine prophets lived in Jesus Christ. Therefore, also, they were persecuted, for by his grace they were inspired, that they might be persuaded who were not persuaded that there is one God who revealed himself through Jesus Christ his son."

"How can we live apart from him, whom also the prophets being his disciples in the Spirit, expected as a teacher? And, |54 therefore, he whom they righteously expected, when he came, raised them from the dead."

"Thou seest that they, who like the prophets, lived in Jesus Christ, that is in righteousness (were) pious doers, through the descent of our Redeemer to Sheol were profited, many of whose bodies arose and appeared for the confirmation only of the power of Him that descended to the lowest places of the earth as I said, and it was not the reward of the resurrection which is promised to all together in the day of righteous recompense."

"For on this account, also, was he preached to the dead also, that they might be judged, indeed, in the flesh as men, but live in God in the spirit. For not to the righteous but to sinners especially, and to those who went down in transgression was the Gospel preached, that they might judge themselves, pronouncing sentence upon their own soul humanly, and judging the flesh, and by the words of repentance subjugating and delivering their soul from the divine judgment, because, also, it is a fearful thing to fall into the hands of the living God. In order that they might be judged, indeed, in the flesh as men; now this is as a man when he spares his soul, will judge himself: but they shall live in God in the Spirit."

"Then, that we should suppose that those who arose then at the time of our Redeemer's crucifixion, remained until this day, the saying of the Gospel does not permit, indicating plainly that they went to the Holy city, and appeared unto many. For this, that they appeared, showeth plainly an appearance for a certain time, for the belief, as we said, of the power of our Redeemer who broke the gates of brass and the |55 invincible bars of iron, of those which are beneath the earth. When, therefore, they had showed themselves who arose, again they laid down the bodies, and returned to their places, awaiting that resurrection which is common, and expected by every man."

"The origin of the heresy of the Nicolaitans. Now this was Nicolas, one of those deacons who were chosen at the beginning, as he makes known in the Acts. This man first introduced this way, being moved by a strange spirit, saying that there had been a resurrection to him, for he thought this, that the resurrection was that we should believe in Christ, and be washed, but he denied a resurrection of the flesh. Since from him many took occasion, heresies they set up, but especially arose from them those who are called Gnostics, of whom were Hymenaeus and Philetus, concerning whom the Apostle wrote, saying: 'They say that the resurrection has already happened, and overthrow the faith of many.' " |56

"Now, when there was great commotion, and abundance of dissensions at Corinth, at that time the Apostle was himself troubled, being anxious to return an answer to those who brought in false knowledge, and called in question the resurrection of the flesh; or to those who introduced the practice of the law, and wished to exclude the grace which is in Christ, which abounded among the Gentiles. And again, 'because we have the treasure in an earthen vessel, that the greatness of the power may be of God, and not from us.' "

"Now, what is our mortal flesh but those vessels before named, wherein, while the treasure of incorruptibility is deposited, it also makes incorruptible [ones for] the body, when (there is) faith in Christ, whom God raised from the dead when he became the first fruits of all, the flesh of our resurrection."

For holy Clement, Bishop of Rome, and a disciple of the Apostles, teacheth in the Epistle to the Corinthians thus:

"Who is among you therefore that is strong? Who is compassionate and full of love, let him say, 'If because of me there is disturbance, and contention, and schism, I will go whither ye wish, and I will do what is commanded of many, only let the flock of Christ have peace with the elders who preside over it.'

"[If, therefore, Paul is compassionate, and is a possessor of love, since on his account only there is disturbance, let him do what is commanded of many, according to the determination of this man and elder; and let him cease from this, that he should be chief, even if they be unwilling who adhere to him.] |57

Of holy Clement, chief of the Bishops, (Archbishop) of Rome, and martyr, concerning whom, says Eusebius, in the third of the Ecclesiastical Histories, that he was after Anacletus, who was after Linus, who was Bishop there. Now Linus was Bishop of Rome after Peter, chief of the Apostles.

"And let no man of you say that this flesh is not to be judged and not to rise. Know ye wherein ye are redeemed, wherein ye live, if it is not while ye are in this flesh? Therefore it behoveth you, that as the temple of God ye should guard the flesh. For as while ye are in the flesh ye were called, also in the body shall ye come. If Christ is the Lord, who redeemed us, who was at first indeed Spirit, but became flesh, and so called us, so we also in this flesh shall receive a reward."

"Heresy is a turning aside in doctrine, or, according to some, a turning aside in many doctrines, which adheres to one after another, and restrains those which seem to tend to this, that one may live well. Doctrine, indeed, is a certain rational apprehension, but apprehension is a habit and consent of the mind. Not only the ephectics (sceptics), but every man of doctrine, is wont to make some reserve, either through weakness of mind, or through the obscurity of the fact, or through the equal force of arguments."

"It is necessary to enquire why the Psalms are 150. |58 Because the number 50 is sacerdotal in the number of days And this is known from Pentecost, which is very famous, showing a cessation of labours, and rest and joy. And, therefore, we are commanded in these days not to fast nor to kneel. For of this it was a type and shadow also in the law again, that at that time the people of the sons of Israel kept a festival. Moreover, in the years of what is called the Jubilee among the Hebrews, this number of 50 was very great and excellent, wherein they had seven times seven, and wherein was a freedom of servants and remission of debts, and rest of the land from tillage, and the restoration of lands and fields and houses and other things, which had happened to be sold by their owners through some worldly want. The holy Gospel also makes known a remission of fifty, and a like number in the number to this and resembling it; now I mean 500, for not for nothing was remission given of 50 pence and of 500. Thus, therefore, God's praises, which were for the rebuke of enemies and the reception of grace, which is to the helpers of God, it behoves thee to hold, not in one number of fifty but three, in the name of the Father, and of the Son, and of the Holy Ghost. Now the holding of one number of fifty and of seven times seven, as we read, and a week of weeks, and also the beginning, which is after perfect weeks, is the number of eight, which showeth truly the new rest after the end of the world and the resurrection."

As holy Dionysius, Bishop of Alexandria, commanded in an epistle to Novatus, for since he said, "Not by my will are men divided," he wrote to him thus:

"If, as thou sayest, thou hast not come to this by thy own will, show that thou removest of thy own accord, for it |59 behoves thee to bear everything for this, that the Church of God should not be divided. And this martyrdom, that a man will not divide the church, is not less honour to him than that a man will not worship idols; but, as I say, it is even greater than that, for he is a martyr for himself. But now if thou persuadest and constrainest thy brethren to come to unanimity, thy victory is greater than thy sin, and that sin is not to be condemned, but this victory to be praised. But if thou canst not persuade them, deliver thy own soul."

[Therefore by all means it behoveth Paul to cease from this, that he should be chief, that the Church of God may not be rent because of him; and should restrain those who follow him, that they may not be schismatic, because it is a greater evil than any evil for the church to be divided].

"Now those who say that when he was scourged with whips, he was not in pain, or that when he was crucified he did not suffer, while the nails were fastened in him, as heretics we anathematise. Now we acknowledge that he truly suffered for our sins, and that his body was buried when it was without the soul, and that he arose truly from the dead the third day, and after the resurrection ate and drank together with his disciples truly and not in appearance only, and that he ascended to heaven, and is about to come at the end of the world, to judge the living and the dead; and that he will raise all the race of men from the dead, who will have the same nature of bodies, wherein when they died they were buried: but it is manifest that [they will be] incorruptible, as his own body was when he rose from the dead." |60

For a resurrection is spoken of that which falls and rises again, and not of that which falleth not.⁶⁸

For Eustathius, who was the pious pastor of Antioch, in the discourse against Photinus, that is to say Murinus, when he had before showed, that the Person of the Word is one, and his nature another, taught that the nature appears in three persons, to which your investigation before alleged adheres, which would leave the nature in a mere appellation, because he says that this is manifest in others, and that the beautiful Word of the Father is his Sister in part.

"The name of God, therefore, if it be indeed intelligible, is of a person. When we say three persons, by all means also, they say, there are three Gods. Now because it shows that there is a nature, when from its own something above nature has been taken; as of a man indeed laughter, of a dog barking, but they are called properties of natures, exhibiting the natures. We do not say three Gods, because we do not say three natures."

"For one is the Person indeed, but the nature another. If, therefore, the person had been God, when we say three persons, by all means we say there are three Gods. Now, since we say that the nature of the person is one, of necessity we say that there is only one God." |61

Justin, one of the anthors who were in the days of Augustus, and Tiberius and Gaius, wrote in his third discourse.

That Mary, the Galilean, who was the mother of Christ who was crucified in Jerusalem, had not been with a husband, And Joseph did not repudiate her, but Joseph continued in holiness without a wife, he and his five sons by a former wife; and Mary continued without a husband.

Theodoras wrote to Pilate, the governor, "Who is the man, that reproach falls upon him before thee, that he should be crucified by the sons of Palestine? If they righteously desire to do this, why dost thou not assent to their righteousness? But if they seek to do this unrighteously, why hast thou transgressed the law, and commanded what is far from righteousness?" Pilate sent to him, "Because he had done signs, I was unwilling to crucify him; but his accusers said he called himself king, and was a deceiver."

Josephus says that Agrippa, the king, being clothed in a robe adorned with silver, also saw a vision in the theatre of Caesarea. When the people saw his clothes flashing, they said to him, "Hitherto as a man we have reverenced thee, henceforth thou art above the nature of mortals!" And he saw an angel which stood above him and smote him unto death.

Chap. 1. Of a man who was called the wise Persian (or |62 Persian philosopher), who also wrote a book of epistles upon various matters. Who this wise Persian was; that is, what his honour or degree in ecclesiastical order was, or what his name or place of abode, we cannot confidently say, for he does not show us these things, or one of them in any place of his book which he wrote, nor elsewhere have we yet found it written, nor do we learn these things from any one who knows them particularly. However, as it seems to me and every lover of truth, we ought not to say and utter, as it happens, what we are not certainly persuaded of, and can give scarcely any proofs of. Now that he was a man of penetrating genius, and that the sacerdotal writings (Scriptures) were read and honoured by him as much as possible, his work shows. Moreover, that he was a coenobite and reckoned with the church clergy, may be known from his expressions. That he was a coenobite he shows in the epistle entitled a "Demonstration of the Sons of the Covenant," for thus were coenobites called then, as well as monks. Herein he writes thus: "Therefore this counsel is fair, and just, and good, which I give myself and you my beloved, that we monks r